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# The Book of Daniel - Number Fifty-Seven

Akwụkwọ Daniel - Nọmba Iri ise na asaa

Unveiling the Prophetic Secrets of Revelation: A Journey Through End-Time Prophecies

Ikpughe Ihe Nzuzo Amụma nke Mkpughe: Njem Site n’Amụma nke Oge Ọgwụgwụ

Author

Jeff Pippenger

Published

January 21, 2024

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All the prophets speak of the end of the world, and all the prophecies meet and end in the book of Revelation. In the book of Revelation, the same line is taken up as in the book of Daniel, for they are the same book. All of these prophetic principles have been firmly recorded in the previous articles. In the book of Revelation, we are informed that just before probation closes there is a prophecy that has been sealed up that is unsealed. These articles have been setting forth the prophetic elements connected to the message in the book of Revelation that is now being unsealed. The message is not a singular prophetic truth, and every element of the message that is being unsealed falls into the category of the Revelation of Jesus Christ.

Ndị amụma niile na-ekwu okwu banyere ọgwụgwụ ụwa, amụma niile wee zukọ ma kwụsị n’akwụkwọ Mkpughe. N’akwụkwọ Mkpughe, a na-ebulikwa otu ahịrị ahụ e were n’akwụkwọ Daniel, n’ihi na ha bụ otu akwụkwọ. Edekọwo ụkpụrụ amụma ndị a niile n’ụzọ siri ike n’isiokwu ndị gara aga. N’akwụkwọ Mkpughe, a na-eme ka anyị mara na tupu oge ebere emechie kpamkpam, e nwere amụma e mechiri emechi nke a na-emepe. Isiokwu ndị a anọwo na-egosipụta ihe ndị bụ isi nke amụma jikọtara na ozi dị n’akwụkwọ Mkpughe nke a na-emepe ugbu a. Ozi ahụ abụghị otu eziokwu amụma naanị ya, ihe ọ bụla dị n’ozi ahụ nke a na-emepekwa so n’usoro nke Mkpughe Jisọs Kraịst.

The message is unsealed just before the close of probation, when the “time is at hand.” The books of Daniel and Revelation, in association with the commentary from the writings of the Spirit of Prophecy, are very specific concerning the process associated with the unsealing of a prophetic message. It is the Lion of the tribe of Judah who accomplishes the unsealing, and when he does so he employs a structured method for presenting the message. He receives the message from the Father, who is represented as holding the Bible as it is sealed with seven seals. The Lion of the tribe of Judah, who is also the root of David and the Lamb that was slain, takes the book from the Father and removes the seals.

A na-emeghe ozi ahụ obere oge tupu mmechi nke oge amara, mgbe “oge ahụ dị nso.” Akwụkwọ Daniel na Mkpughe, n’otu njikọ ha na nkọwa sitere n’akwụkwọ nke Mmụọ nke Amụma, doro nnọọ anya kpọmkwem banyere usoro a na-ejikọta na mmeghe nke ozi amụma e mechiri emechi. Ọ bụ Ọdụm nke ebo Juda na-arụzu mmeghe ahụ, ma mgbe ọ na-eme ya, ọ na-eji usoro ahaziri nke ọma n’iweta ozi ahụ. Ọ na-anata ozi ahụ n’aka Nna, onye a na-anọchi anya dị ka onye jidere Akwụkwọ Nsọ ka e jiri akara asaa mechie ya. Ọdụm nke ebo Juda, onye bụkwa mgbọrọgwụ Devid na Nwa Atụrụ e gburu egbu, na-anara Nna ahụ akwụkwọ ahụ ma wepụ akara ndị ahụ.

Jesus then gives the message to Gabriel, who along with other angels conveys the message to a prophet who writes the message and sends it to the churches. When the time to unseal the prophetic message is at hand the opening of the prophetic message produces a three-step testing process, that tests those within the churches who are the target audience of the prophet’s writing, and based upon the individual response of those church members, they determine whether they are in one of two classes. Those that accept the increase of knowledge which is produced by the message that is unsealed are identified as the “wise,” and those who do not are identified by Daniel as the “wicked,” and by Matthew as the “foolish”.

Mgbe ahụ, Jizọs na-enye Gebriel ozi ahụ; Gebriel, ya na ndị mmụọ ozi ndị ọzọ, na-ebuga ozi ahụ n’aka onye-amụma nke na-ede ya ma ziga ya n’ụka nile. Mgbe oge imeghe ozi amụma ahụ ruru nso, mmeghe nke ozi amụma ahụ na-eweta usoro nnwale nke nzọụkwụ atọ, nke na-anwale ndị nọ n’ime ụka ndị bụ ndị e zubere ide onye-amụma ahụ maka ha; sitekwa n’otú onye ọbụla n’ime ndị òtù ụka ahụ si zaghachi, ha na-ekpebi ma ha nọ n’otu n’ime òtù abụọ. A na-amata ndị ahụ nabatara mmụba nke ihe ọmụma nke ozi ahụ e meghere na-emepụta dị ka “ndị amamihe,” ma a na-amata ndị na-adịghị anabata ya, dịka Daniel si kpọọ ha, dị ka “ndị ajọ omume,” ma dịka Matiu si kpọọ ha, dị ka “ndị nzuzu”.

All of these factors connected with the unsealing of the final prophetic secret are addressed and emphasized in verse nine of Revelation seventeen, for it identifies an element of the Revelation of Jesus Christ that will test the two classes of worshippers. It does so by identifying that it is the “wise” that will understand the message that follows the warning flag of the verse.

A na-ekwu ma na-emesi ihe ndị a niile jikọtara na mmeghe nke ihe omimi amụma ikpeazụ ike n’amaokwu nke itoolu nke Mkpughe iri na asaa, n’ihi na ọ na-akọwa otu akụkụ nke Mkpughe nke Jisọs Kraịst nke ga-anwale òtù abụọ nke ndị na-efe ofufe. Ọ na-eme nke a site n’ịkọwa na ọ bụ ndị “amamihe” ga-aghọta ozi ahụ nke na-esochi akara ịdọ aka ná ntị nke amaokwu ahụ.

> 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 uche nke nwere amamihe. Isi asaa ahụ bụ ugwu asaa, nke nwanyị ahụ nọkwasịrị n’elu ha. Ma e nwekwara ndị eze asaa: ise adaala, otu dị, nke ọzọ abịabeghịkwa; ma mgbe ọ bịara, ọ ghaghị ịnọ naanị obere oge. Ma anụ ọhịa ahụ nke dịbu, ma ọ dịkwaghị, ọbụna ya bụ onye nke asatọ, ma o si n’etiti ndị asaa pụta, ọ na-alakwa n’iyi. Mkpughe 17:9–11.

The “mind that has wisdom,” is the mind of the “wise.” The “wise” understand the increase of knowledge, and the increase of knowledge that is represented immediately after the prophetic marker, which identifies a truth that will be understood by the wise and rejected by the wicked, is the truth associated with the kingdoms of Bible prophecy set forth in the verses that follow. Those verses represent the last illustration of the kingdoms of Bible prophecy, and what is unsealed in the last days is that those eight kingdoms have also been represented in the first illustration of the kingdoms of Bible prophecy in Daniel chapter two.

“Uche nke nwere amamihe,” bụ uche nke “ndị amamihe.” “Ndị amamihe” na-aghọta mmụba nke ọmụma, na mmụba nke ọmụma ahụ a nọchiri anya ya ozugbo mgbe akara amụma gasịrị, nke na-akọwa eziokwu nke ndị amamihe ga-aghọta ma ndị ajọ omume ajụ, bụ eziokwu metụtara alaeze ndị dị n’amụma Baịbụl e depụtara n’amaokwu ndị na-esonụ. Amaokwu ndị ahụ na-anọchi anya ihe atụ ikpeazụ nke alaeze ndị dị n’amụma Baịbụl, ma ihe a kpughere n’ụbọchị ikpeazụ bụ na a nọchikwara alaeze asatọ ahụ anya n’ihe atụ mbụ nke alaeze ndị dị n’amụma Baịbụl n’isi nke abụọ nke Daniel.

The revelation of the truth upholds the limited view of the kingdoms of Bible prophecy that made up one of Miller’s jewels, but it shone ten times brighter, for it possesses much more truth than the Millerites understood from their limited point in history, and it represents a test as represented by the number “ten,” and by the warning beacon of the introductory warning of “here is the mind that has wisdom,” prophetically interpreted as, the following truth will test the churches that are sent the message that is unsealed just before the close of probation.

Mkpughe nke eziokwu ahụ na-akwado echiche ahụ nke pere mpe banyere alaeze dị iche iche nke amụma Akwụkwọ Nsọ nke so n’ime otu n’ime ọla Miller, ma o mụbara ìhè ugboro iri, n’ihi na o nwere eziokwu karịrị nke ukwuu karịa ihe ndị Millerait ghọtara site n’ọnọdụ ha nke pere mpe n’akụkọ ihe mere eme, ma ọ na-anọchite anya ule dịka a na-anọchite ya anya site n’ọnụ ọgụgụ “iri,” na site n’ìhè ịdọ aka ná ntị nke ịdọ aka ná ntị mmeghe ahụ, “ebe a ka uche nke nwere amamihe dị,” nke a kọwara n’amụma dị ka, eziokwu na-esonụ ga-anwale ụka ndị a zitere ozi ahụ e meghere akara ya ozugbo tupu mmechi nke oge amara.

In Revelation seventeen John was carried into the wilderness of twelve hundred and sixty years of papal darkness. He was placed at the very end of that period in 1798, which is the identical history he was placed at in Revelation thirteen.

N’Mkpughe iri na asaa, e buru Jọn n’ime ọzara nke afọ puku otu narị abụọ na iri isii nke ọchịchịrị ọchịchị papa. E debere ya kpọmkwem ná njedebe nke oge ahụ n’afọ 1798, nke bụ otu akụkọ ahụ kpọmkwem e debere ya na ya n’Mkpughe iri na atọ.

> 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. Revelation 13:1.

> M wee guzo n’elu ájá nke oke osimiri, wee hụ anụ ọhịa ka o si n’ime oke osimiri bilie, nke nwere isi asaa na mpi iri, n’elu mpi ya iri okpueze, n’elu isi ya kwa aha nkwulu. Mkpughe 13:1.

The “sand of the sea” represents 1798, for it represents the historical vantage point where John was shown the papacy (the beast of the sea) in the past tense, and the United States (the beast of the earth) rising up, and ultimately speaking as a dragon at the soon-coming Sunday law. Then the earth beast forces the world to accept the “image of the beast,” that would speak and implement Sunday legislation upon the entire world.

“Aja nke oke osimiri” na-anọchi anya afọ 1798, n’ihi na ọ na-anọchi anya ebe nlele nke akụkọ ihe mere eme ebe e gosiri Jọn ọchịchị popu (anụ ọhịa nke oke osimiri) n’oge gara aga, na United States (anụ ọhịa nke ụwa) ka ọ na-ebili, ma n’ikpeazụ na-ekwu okwu dịka dragọn n’iwu Ụka nke Sọnde na-abịa n’oge na-adịghị anya. Mgbe ahụ, anụ ọhịa nke ụwa na-amanye ụwa ka ọ nabata “onyonyo nke anụ ọhịa ahụ,” nke ga-ekwu okwu ma mejuputa iwu Sọnde n’elu ụwa dum.

> “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 papacy, ebe a napụrụ ya ike ya, ka a manyere ya ịkwụsị mkpagbu, Jọn hụrụ ike ọhụrụ ka ọ na-apụta iji meghachi olu dragọn ahụ, ma gaa n’ihu n’ọrụ ahụ ahụ nke obi ọjọọ na nkwulu. Ike a, nke ikpeazụ n’ime ndị ga-alụ agha megide nzukọ na iwu Chineke, ka e ji anụ ọhịa nwere mpi dịka nke nwa atụrụ nọchite anya ya. Anụ ọhịa ndị bu ya ụzọ esiwo n’osimiri bilie; ma nke a siri n’ala pụta, nke na-anọchi anya ịrị elu n’udo nke mba ahụ nke ọ nọchiri anya ya—United States.” Signs of the Times, February 8, 1910.

John is taken to the same vantage point of history to receive the final presentation of the kingdoms of Bible prophecy in chapter seventeen. Standing at that vantage point the kingdoms are presented. He is first informed that the beast controls both church and state, for she is seated upon not only seven heads, but also seven mountains. The seating of the great whore is identifying that she is the one riding the beast, and the one who rides the beast is the one who controls the beast.

A kpọrọ Jọn gaa n’otu ebe nlele ahụ nke akụkọ ihe mere eme ka ọ nata ngosipụta ikpeazụ nke alaeze nile nke amụma Akwụkwọ Nsọ n’isi nke iri na asaa. Ka o guzo n’ebe nlele ahụ, a na-egosi ya alaeze nile ahụ. A na-ebu ụzọ gwa ya na anụ ọhịa ahụ na-achịkwa ma ụka ma ọchịchị, n’ihi na ọ nọ ọdụ n’elu ọ bụghị naanị isi asaa, kamakwa ugwu asaa. Okwu a bụ na akwụna ukwu ahụ nọ ọdụ n’elu ya na-egosi na ọ bụ ya na-agba anụ ọhịa ahụ, ma onye na-agba anụ ọhịa ahụ bụ onye na-achịkwa anụ ọhịa ahụ.

> And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:18.

> Nwanyi ahụ i hụrụ bụkwa obodo ukwu ahụ, nke na-achị ndị eze nke ụwa. Mkpughe 17:18.

The word “reigneth” means to hold and to rule over. A rider rules over the beast by holding the reins. The papacy rules over seven heads and also over seven mountains. In Daniel chapter two, Daniel informs Nebuchadnezzar that he is the “head” of gold. In Isaiah chapter seven a “head” is also a king, a capitol or a kingdom.

Okwu a bụ́ “na-achị” pụtara ijide ma chịkwaa ihe n’elu ya. Onye na-agba anụ ọhịa na-achịkwa anụ ọhịa ahụ site n’ijide mkpàrà nke ịnyịnya. Ọchịchị papa na-achị isi asaa, ọ na-achịkwa kwa ugwu asaa. N’akwụkwọ Daniel isi nke abụọ, Daniel na-agwa Nebukadneza na ọ bụ “isi” nke ọlaedo. N’akwụkwọ Aịsaịa isi nke asaa, “isi” bụkwa eze, isi obodo, ma ọ bụ alaeze.

> 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-agbajikwa Ifrem, ka ọ ghara ịbụ ndị mmadụ. Isi Ifrem bụkwa Sameria, isi Sameria bụkwa nwa Remalaịa. Ọ bụrụ na unu ekweghị, n’ezie, a gaghị eme ka unu guzosie ike. Aịsaịa 7:7, 8.

The papacy, which is the woman riding the beast, rules over all the kings of the earth. Those kings are represented as “ten kings,” that are the dragon-power of the last days. They are the kings the whore of Tyre commits fornication with. Those “ten kings” have been forced to accept the authority of the papacy, but the premier king of those ten kings is the United States. The United States is therefore also represented by Ahab, the king of the ten northern kingdoms of Israel. The number “seven” represents “complete,” and when the papacy is portrayed as reigning over the kings of the earth, she is also reigning over the ten kings and she is seated upon the seven heads.

Pope, nke bụ nwanyị ahụ nọkwasịrị n’elu anụ ọhịa ahụ, na-achị ndị eze niile nke ụwa. A na-anọchi ndị eze ahụ anya dịka “ndị eze iri,” ndị bụ ike dragọn nke ụbọchị ikpeazụ. Ha bụ ndị eze ahụ onye akwụna Taịa na ha na-akwa iko. A manyela ndị “eze iri” ahụ ịnakwere ikike Pope, ma eze kasịnụ n’etiti ndị eze iri ahụ bụ United States. Ya mere, a na-anọchikwa United States anya site n’Ahab, eze nke alaeze iri nke ugwu Izrel. Ọnụ ọgụgụ “asaa” na-anọchi “izu oke,” ma mgbe a na-egosi Pope dịka onye na-achị ndị eze nke ụwa, ọ na-achịkwa ndị eze iri ahụ, ọ nọkwa ọdụ n’elu isi asaa ahụ.

Here is the mind that has wisdom, for the wise of the last days employ the methodology of “line upon line,” and they recognize that each of the symbols of the statecraft that the whore rules over identify the same truth. She also rules over seven mountains, and the Millerites identified a “mountain” in Bible prophecy as a symbol of a kingdom, but they also identified that symbols have more than one meaning.

Nke a bụ uche nke nwere amamihe, n’ihi na ndị amamihe nke ụbọchị ikpeazụ na-eji usoro nke “ahịrị n’elu ahịrị,” ha na-amatakwa na nke ọ bụla n’ime ihe nnọchianya nke ọchịchị ala ahụ akwụna ahụ na-achị na-egosi otu eziokwu ahụ. Ọ na-achịkwa kwa ugwu asaa, ndị Millerite wee mata “ugwu” n’amụma Akwụkwọ Nsọ dịka ihe nnọchianya nke alaeze, ma ha matakwara na ihe nnọchianya nwere ihe karịrị otu ihe ọ pụtara.

Mountains are also a symbol of a church. The “glorious holy mountain” in the Scriptures represents God’s church.

Ugwu kwa bụ ihe nnọchianya nke ụka. “Ugwu nsọ ahụ dị ebube” n’Akwụkwọ Nsọ na-anọchi anya ụka Chineke.

> The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:1–3.

> Okwu ahụ Aịzaya nwa Emoz hụrụ gbasara Juda na Jerusalem. O gābia kwa na ụbọchị ikpeazụ, na a ga-eme ka ugwu ụlọ nke Onyenwe anyị guzosie ike n’elu ọnụ ugwu nile, a ga-ebulikwa ya karịa ugwu nta nile; mba niile ga-asọbakwa ruo ya. Ọtụtụ ndị mmadụ ga-aga sị, Bịanụ, ka anyị rigoo n’ugwu nke Onyenwe anyị, n’ụlọ Chineke nke Jekọb; ọ gēzikwa anyị ụzọ ya dị iche iche, anyị ga-ejekwa ije n’ụzọ ya nile: n’ihi na ọ bụ na Zayọn ka iwu ga-esi pụta, na okwu nke Onyenwe anyị site na Jerusalem. Aịzaya 2:1–3.

The “Lord’s house” is His church, and it is a “mountain.” The great whore is seated upon seven mountains, thus identifying that she rules over all the churches, just as she rules over all the kings. She has control over all the churches and all the states in all the world.

“Ụlọ nke Onyenwe anyị” bụ nzukọ-Ya, ọ bụkwa “ugwu.” Nwanyị akwụna ukwu ahụ nọ ọdụ n’elu ugwu asaa, si otú a na-egosi na ọ na-achịkọta nzukọ niile, dịka ọ na-achịkwa ndị eze niile. Ọ nwere ọchịchị n’elu nzukọ niile na steeti niile n’ụwa niile.

The vision that Isaiah is identifying that came to him “concerning Judah and Jerusalem,” that we just cited, continues on, and it is still the same passage in chapter four, and according to Isaiah it is the “same day” that people say, “Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob.” In that same period of time “seven women” are identified.

Ọhụụ ahụ Aịzaya na-akọwa nke bịakwutere ya “banyere Juda na Jerusalem,” nke anyị ka kpọtụrụ aha, na-aga n’ihu, ma ọ ka bụ otu akụkụ Akwụkwọ Nsọ ahụ n’isi nke anọ; ma dịka Aịzaya si kwuo, ọ bụ n’“otu ụbọchị” ahụ ka ndị mmadụ na-ekwu, “Bịanụ, ka anyị rigoo n’ugwu nke Onyenwe anyị, n’ụlọ nke Chineke Jekọb.” N’otu oge ahụ kwa ka e ji akọwapụta “ndị inyom asaa.”

> And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. And the Lord will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence. And there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of refuge, and for a covert from storm and from rain. Isaiah 4:1–6.

> N’ụbọchị ahụ, ụmụanyị asaa ga-ejide otu nwoke, na-asị, Anyị ga-eri nri nke anyị onwe anyị, yiakwa uwe nke anyị onwe anyị: naanị ka a kpọọ anyị aha gị, ka e wepụ ihere anyị. N’ụbọchị ahụ, alaka nke Onyenwe anyị ga-ama mma ma bụrụkwa otuto, mkpụrụ nke ụwa ga-adịkwa mma nke ukwuu ma maa mma nye ndị nke fọdụrụ n’Izrel. O ga-erukwa na onye a hapụrụ na Zayọn, na onye nke fọdụrụ na Jerusalem, a ga-akpọ ya onye dị nsọ, ya bụ, onye ọbụla e dere n’etiti ndị dị ndụ na Jerusalem: mgbe Onyenwe anyị ga-asachapụ unyi nke ụmụnwaanyị ndị Zayọn, ma sachapụkwa ọbara Jerusalem n’etiti ya site na mmụọ ikpe, na site na mmụọ nke ire ọkụ. Onyenwe anyị ga-ekewapụta n’elu ebe obibi ọbụla nke ugwu Zayọn, na n’elu nzukọ ya nile, igwe ojii na anwụrụ n’ehihie, na ìhè nke ọkụ na-ere ere n’abalị: n’ihi na n’elu otuto ahụ nile ka nchedo ga-adị. A ga-enwekwa ụlọikwuu ịbụ onyinyo n’ehihie pụọ n’okpomọkụ, na ịbụ ebe mgbaba, na ebe nzuzo pụọ n’oke ifufe na n’ebe mmiri ozuzo dị. Aịzaya 4:1–6.

The “day” which is the subject of Isaiah’s vision is the “hour” of the great earthquake of Revelation chapter eleven. The wise that have accepted the admonition to “return” from the disappointment of July 18, 2020, and met the requirements of Leviticus twenty-six, and who have been brought together by Ezekiel’s first prophecy, are sealed when they accept Ezekiel’s second message of the four winds of Islam. They are then lifted up into heaven as an ensign, and God’s other children in Babylon begin to respond to the call to come out of Babylon, that begins at the earthquake, which is the soon-coming Sunday law. God’s other flock hear the message to come out of Babylon, and they proclaim, “Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob.”

“Ụbọchị” ahụ nke bụ isiokwu nke ọhụụ Aịzaya bụ “awa” nke nnukwu ala ọma jijiji nke Mkpughe isi nke iri na otu. Ndị amamihe ahụ ndị natara ndụmọdụ ahụ ka ha “laghachi” site na nkụda-mmụọ nke Julaị 18, 2020, ma mezue ihe ndị a chọrọ n’akwụkwọ Levitikọs iri abụọ na isii, ndịkwa amụma mbụ Ezikiel kpọkọtara ọnụ, ka a na-akara akara mgbe ha nakwere ozi nke abụọ Ezikiel banyere ifufe anọ nke Alakụba. Mgbe ahụ a na-ebuli ha elu gaa n’eluigwe dịka ọkọlọtọ, ụmụ Chineke ndị ọzọ nọkwa na Babilọn amalite ịzaghachi oku ahụ ka ha si na Babilọn pụta, nke na-amalite n’oge ala ọma jijiji ahụ, nke bụ iwu Ụka nke Sọnde nke na-abịa n’oge na-adịghị anya. Ìgwè atụrụ Chineke ndị ọzọ na-anụ ozi ahụ ka ha si na Babilọn pụta, ha na-ekwukwa, “Bịanụ, ka anyị rigoo n’ugwu nke Onyenwe anyị, n’ụlọ Chineke nke Jekọb.”

In that “hour” the great whore begins to sing her songs and commit fornication with the kings of the earth. Those who are not written in the Lamb’s book of life follow the whore, and their churches come under her authority. Those churches are represented by Isaiah as “seven women.” Those “seven women” are the “seven mountains” that the papacy shall rule over, as the United States forces the entire world to erect an image of the beast that will both speak and cause all to receive the mark of papal authority.

N’oge ahụ “hour” ahụ, nnukwu akwụna ahụ na-amalite ịbụ abụ ya dị iche iche ma soro ndị eze nke ụwa kwa iko. Ndị ndị a na-edeghị aha ha n’akwụkwọ nke ndụ nke Nwa Atụrụ na-eso akwụna ahụ, chọọchị ha abata n’okpuru ọchịchị ya. A na-anọchi chọọchị ndị ahụ anya site n’aka Aịzaya dịka “ụmụ nwanyị asaa.” “Ụmụ nwanyị asaa” ahụ bụ “ugwu asaa” nke ọchịchị ndị pope ga-achị, dịka United States na-amanye ụwa dum iwulite oyiyi nke anụ ọhịa ahụ nke ga-ekwu okwu ma meekwa ka mmadụ niile nata akara nke ọchịchị ndị pope.

Those “seven women shall take hold of one man,” and that “man” is the “man” Paul identifies as “the man of sin.” In that testing period those who remain “in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem.” God’s people are those in the period of time whose names are written in the book of life, the book of the Lamb who was slain from the foundation of the world. The other class, who take hold of the “man of sin” are those in Revelation chapter thirteen that worship the man of sin.

“Ụmụnwaanyị asaa ahụ ga-ejide otu nwoke,” ma “nwoke” ahụ bụ “nwoke” ahụ Pọl kọwara dị ka “nwoke nke mmehie.” N’oge ule ahụ, ndị ga-anọgide “na Jerusalem, ka a ga-akpọ ndị nsọ, ya bụ, onye ọbụla e dere n’etiti ndị dị ndụ na Jerusalem.” Ndị nke Chineke bụ ndị nọ n’oge ahụ, ndị e dere aha ha n’akwụkwọ nke ndụ, akwụkwọ nke Nwa Atụrụ ahụ e gburu site ná ntọala ụwa. Òtù nke ọzọ, ndị na-ejide “nwoke nke mmehie” ahụ, bụ ndị ahụ e kwuru banyere ha na Mkpughe isi nke iri na atọ, ndị na-efe nwoke nke mmehie ahụ ofufe.

> And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. If any man have an ear, let him hear. Revelation 13:8, 9.

> Ndị niile bi n’elu ụwa ga-akpọ isiala nye ya, ndị aha ha e deghị n’akwụkwọ ndụ nke Nwa Atụrụ ahụ e gburu kemgbe ntọala ụwa. Ọ bụrụ na onye ọ bụla nwere ntị, ya nụrụ. Mkpughe 13:8, 9.

The “hour” of the great earthquake, which is the Sunday law crisis, is the conclusion of the investigative judgment, and the judgment is based upon whether your name is found or not found entered within the book of life, thus in that time the two classes represented by the relation to the book of life is identifying the very closing scenes of judgment. Those who take hold of the “man of sin,” proclaim that they will “eat” their “own bread, and wear” their “own apparel,” but their primary desire is to “be called by thy name”.

“Oge” nke nnukwu ala ọma jijiji ahụ, nke bụ nsogbu iwu Ụka n’Ụbọchị Sọnde, bụ mmechi ikpe nchọpụta, ma ikpe ahụ dabeere n’ịma ma a hụrụ aha gị ma ọ bụ na a hụghị ya ka e dere ya n’ime akwụkwọ nke ndụ; ya mere n’oge ahụ, ìgwè mmadụ abụọ ahụ nke e ji mmekọrịta ha na akwụkwọ nke ndụ nọchite anya ya na-egosi kpọmkwem ihe nkiri ikpeazụ nke ikpe ahụ. Ndị na-ejide “nwoke nke mmehie” na-ekwupụta na ha ga-“eri” “nri nke onwe ha, ma yikwaa” “uwe nke onwe ha,” ma ọchịchọ ha kachasị bụ “ka a kpọọ ha aha gị”.

They will retain their own doctrinal statement of beliefs (eat their own bread), and retain their denominational profession (their own apparel), but accept the name of the “man of sin.” The name of the “man of sin,” is “catholic”, which means “universal”. Those who take hold of the “man of sin,” wish to become part of the “universal church”, which is the Catholic church. They desire that relationship in order to “take away” their “reproach.”

Ha ga-edobe nkwupụta okwukwe nkuzi nke aka ha (rie achịcha nke aka ha), ma ga-edobekwa nkwuputa ụka ha (uwe nke aka ha), ma nabata aha nke “nwoke nke mmehie.” Aha nke “nwoke nke mmehie” ahụ bụ “katọlik”, nke pụtara “nke ụwa niile.” Ndị na-ejide “nwoke nke mmehie” ahụ chọrọ ịghọ akụkụ nke “ụka nke ụwa niile”, nke bụ ụka Katọlik. Ha na-achọ mmekọrịta ahụ iji “wepụ” “ịta-ụta” ha.

The “reproach” addresses two significant elements of the beast that reigns over all the churches and all the nations in the last days. In the “hour of the great earthquake” in Revelation eleven, “the third woe cometh quickly”. The “third woe” is Islam. In the “hour of the great earthquake” in Revelation eleven, the Seventh Trumpet sounds. The Seventh Trumpet is Islam. Islam strikes in the “hour of the great earthquake,” for all of the Trumpets are the prophetic tools God has employed in judgment upon forced Sunday worship throughout world history.

“Nkwutọ” ahụ na-ezo aka n’ihe abụọ dị mkpa nke anụ ọhịa ahụ nke na-achịkọta ụka niile na mba niile n’ụbọchị ikpeazụ. N’“oge nke nnukwu ala ọma jijiji ahụ” n’Akwụkwọ Mkpughe isi iri na otu, “ahụhụ nke atọ na-abịa ngwa ngwa”. “Ahụhụ nke atọ” bụ Alakụba. N’“oge nke nnukwu ala ọma jijiji ahụ” n’Akwụkwọ Mkpughe isi iri na otu, Opi nke Asaa na-ada. Opi nke Asaa bụ Alakụba. Alakụba na-akụ ihe n’“oge nke nnukwu ala ọma jijiji ahụ,” n’ihi na Opi niile bụ ngwa amụma ndị Chineke jirila n’ikpe megide ofufe ụbọchị Sọnde a manyere amanye n’akụkọ ihe mere eme nke ụwa dum.

When the “national ruin” of the United States is brought about, at the soon-coming Sunday law, the “nations will be angry.” It is Islam that angers the nations in Bible prophecy, as represented by the first reference to Islam in the book of Genesis.

Mgbe e wetara “mbibi mba” nke United States site n’iwu ụbọchị Sọnde nke na-abịa ngwa ngwa, “mba ndị ahụ ga-ewe iwe.” Ọ bụ Alakụba na-akpasu mba ndị ahụ iwe n’amụma Akwụkwọ Nsọ, dịka e si gosi ya site n’ụfọdụ mbụ e kwuru banyere Alakụba n’akwụkwọ Jenesis.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Mmụọ-ozi nke Onyenwe anyị sịrị ya, Lee, i di ime, i ga-amụkwa nwa nwoke, ị ga-akpọkwa aha ya Ishmael; n’ihi na Onyenwe anyị anụwo ahụhụ gị. Ọ ga-abụkwa nwoke ọhịa; aka ya ga-adịgide imegide mmadụ nile, aka mmadụ nile ga-adịgidekwa imegide ya; ọ ga-ebikwa n’ihu ụmụnne ya nile. Jenesis 16:11, 12.

The “reproach” of the last days is the religion of Islam. The churches and the nations of the world will come under the authority of the New World Order of a United Nations, which is ruled over by the Catholic church. The pope will be seated upon the one-world system, just as Constantine gave the papacy its seat in the year 330. The nations will determine that their ability to deal with the warfare being brought against mankind by Islam, can only be accomplished by a united effort, which will require a subjection to some moral authority, which the United States will insist is the Roman church. Just as Justinian gave the Catholic church its great authority in the year 533, history is repeated. The United States will force the world through its military might to obey, just as Clovis did for the Catholic church in the year 496. The history of verse two of Revelation thirteen will be repeated.

“Ihere” nke ụbọchị ikpeazụ bụ okpukpe Islam. Ụka dị iche iche na mba nile nke ụwa ga-abata n’okpuru ọchịchị Usoro Ọhụrụ nke Ụwa nke Otu Mba Ụwa, nke ụka Katọlik na-achị. A ga-edobe poopu n’elu usoro otu-ụwa ahụ, dị nnọọ ka Constantine nyere ndị poopu oche ha n’afọ 330. Mba nile ga-ekpebi na ikike ha iji merie agha a Islam na-ewetara ụmụ mmadụ, pụrụ imezu naanị site n’ọrụ ọnụ, nke ga-achọ ido onwe ha n’okpuru ụfọdụ ikike omume ọma, nke United States ga-ekwusi ike na ọ bụ ụka Rom. Dị nnọọ ka Justinian nyere ụka Katọlik nnukwu ikike ya n’afọ 533, a na-emegharị akụkọ ihe mere eme. United States ga-eji ike agha ya manye ụwa ka ọ rubere isi, dị nnọọ ka Clovis mere maka ụka Katọlik n’afọ 496. Akụkọ ihe mere eme nke amaokwu nke abụọ nke Mkpughe iri na atọ ga-emeghachi ọzọ.

> 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, ụkwụ ya dịkwa ka ụkwụ nke bea, ọnụ ya kwa dịka ọnụ ọdụm: dragọn ahụ nyekwara ya ike ya, na ocheeze ya, na nnukwu ọchịchị. Mkpughe 13:2.

Once the image is set up, then the kings of the earth, who have been angered by the attacks of Islam, will recognize that the universal “reproach” against Islam that has been used to bring the worldwide image of the beast into existence, was not the “reproach” that the “man of sin” (Jezebel) was actually concerned with. Too late, the world will find out that Jezebel cares nothing about Islam, but that her heart desires to kill Elijah, as Herodias killed John the Baptist.

Ozugbo e guzobere onyinyo ahụ, mgbe ahụ ndị eze nke ụwa, ndị mwakpo Islam ewelitela iwe n’ime ha, ga-amata na “ịta ụta” ahụ zuru ụwa ọnụ megide Islam e jiri mee ka onyinyo anụ ọhịa ahụ nke ụwa niile pụta n’ìhè, abụghị “ịta ụta” ahụ “nwoke mmehie” ahụ (Jezebel) ji obi ya kpọrọ ihe n’eziokwu. O gafeela oge, ụwa ga-achọpụta na Jezebel enweghị mmasị ọ bụla n’ihe banyere Islam, kama ihe obi ya na-achọ bụ igbu Ịlaịja, dịka Herodias siri gbuo Jọn Onye Na-eme Baptizim.

The “mind which hath wisdom,” is the “mind of the wise,” and the “wise” are those who understand the “increase of knowledge” that is produced when the Lion of the tribe of Judah, unseals the Revelation of Jesus Christ, just before probation closes.

“Uche nke nwere amamihe” bụ “uche nke ndị amamihe,” ndị “amamihe” ahụ bụkwa ndị na-aghọta “mmụba nke ihe ọmụma” nke a na-emepụta mgbe Ọdụm nke ebo Juda na-emeghe mkpuchi nke Mkpughe nke Jisọs Kraịst, obere oge tupu oge amara akwụsị.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> O wee si m, Emechiela okwu nke amụma nke akwụkwọ a; n’ihi na oge ahụ dị nso. Onye na-eme ajọ omume, ka ọ nọgide na-eme ajọ omume; na onye rụrụ arụ, ka ọ nọgide na-adị rụrụ arụ; na onye ezi omume, ka ọ nọgide na-eme ezi omume; na onye dị nsọ, ka ọ nọgide na-adị nsọ. Mkpughe 22:10, 11.

The “seven heads are seven mountains, on which the woman sitteth,” represents the truth that the papacy will reign over both church and state. Symbols have more than one meaning, and the symbols are to be defined and understood by the context of the passage where the symbols are represented. The argument arises that the verse identifies that the heads are the mountains, so what would be the justification for identifying a distinction between the heads (statecraft) and the mountains (churchcraft)? The distinction is established in Daniel chapters seven and eight. In chapter seven both pagan Rome and papal Rome are identified as “diverse,” from the beasts that preceded them.

“Isi asaa ahụ bụ ugwu asaa, ebe nwanyị ahụ nọ ọdụ n’elu ha,” na-anọchi anya eziokwu ahụ bụ na ọchịchị popu ga-achị ma ụka ma ọchịchị ala. Ihe nnọchianya nwere ihe karịrị otu ihe ha pụtara, a ga-akọwa ma ghọta ihe nnọchianya ndị ahụ site n’okwu gbara ha gburugburu n’ebe e gosipụtara ha. Arụmụka ahụ na-ebili na amaokwu ahụ na-akọwapụta na isi ndị ahụ bụ ugwu ndị ahụ, ya mere gịnị ga-abụ ihe ziri ezi iji kọwaa ọdịiche dị n’etiti isi ndị ahụ (ọrụ ọchịchị ala) na ugwu ndị ahụ (ọrụ ụka)? E guzobere ọdịiche ahụ na Daniel isi nke asaa na nke asatọ. N’isi nke asaa, a kọwara ma Rome ndị ọgọ mmụọ ma Rome nke popu dị ka ndị “dị iche,” n’ihe metụtara anụ ọhịa ndị bu ha ụzọ.

When chapter seven is brought upon chapter eight (line upon line), we find in chapter eight the little horn of Rome, oscillating between man, woman, man, woman. One symbol (the little horn) that represents two powers. In those chapters, a horn is a kingdom, and a kingdom is also a head. In chapter eight, the little horn represents two kingdoms, the fourth and fifth kingdom of Bible prophecy. The little horn symbolically represents two kingdoms, and the two kingdoms it represents are kingdoms that identify the union of statecraft and churchcraft. The seven heads, which are also seven mountains, represent two kingdoms, and the one kingdom is churchcraft and the other is statecraft.

Mgbe e wetara isi nke asaa n’elu isi nke asatọ (ahịrị n’elu ahịrị), anyị na-achọpụta n’isi nke asatọ obere mpi nke Rom, na-agbagharị n’etiti nwoke, nwanyị, nwoke, nwanyị. Otu ihe nnọchianya (obere mpi) nke na-anọchi ike abụọ. N’ime isi ndị ahụ, mpi bụ alaeze, alaeze bụkwa isi. N’isi nke asatọ, obere mpi ahụ na-anọchi alaeze abụọ, alaeze nke anọ na nke ise nke amụma Akwụkwọ Nsọ. Obere mpi ahụ n’ụzọ nnọchianya na-anọchi alaeze abụọ, alaeze abụọ ahụkwa ọ na-anọchi bụ alaeze ndị na-akọwapụta njikọ nke ọchịchị steeti na ọchịchị ụka. Isi asaa ahụ, ndị bụkwa ugwu asaa, na-anọchi alaeze abụọ, otu alaeze bụ ọchịchị ụka, nke ọzọ bụkwa ọchịchị steeti.

In Daniel chapter two, there is another witness to this prophetic symbolism, for there the last kingdom, which the Millerites understood to be the fourth kingdom of Rome, is represented by iron and clay. The iron and clay are combined, though in reality iron does not combine with clay. Yet when Sister White comments upon the “iron and clay,” she identifies it as a symbol of churchcraft and statecraft, as is represented by chapter eight’s little horn, and the Revelation seventeen heads that are also mountains.

N’isi nke abụọ nke Daniel, e nwere àmà ọzọ nke ihe nnọchianya amụma a, n’ihi na n’ebe ahụ a na-anọchi anya alaeze ikpeazụ ahụ, nke ndị Millerite ghọtara na ọ bụ alaeze nke anọ, ya bụ nke Rome, site n’ígwè na ụrọ. A kpọkọtara ígwè na ụrọ ọnụ, ọ bụ ezie na n’eziokwu ígwè anaghị ejikọta na ụrọ. Ma mgbe Sister White na-ekwu okwu banyere “ígwè na ụrọ,” ọ na-akọwa ya dị ka ihe nnọchianya nke aghụghọ ụka na aghụghọ ọchịchị, dịka obere mpi nke isi nke asatọ na-anọchi anya ya, na isi ndị ahụ nke Mkpughe iri na asaa, ndị bụkwa ugwu.

> “We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” The Seventh-day Adventist Bible Commentary, volume 4, 1168, 1169.

> “Anyị eruwo n’oge a na-anọchi anya ọrụ nsọ nke Chineke site n’ụkwụ ihe oyiyi ahụ, ebe e jikọtara ígwè na ụrọ rụrụ arụ. Chineke nwere otu ndị nke Ya, ndị a họpụtara ahọpụta, ndị nghọta ha ga-adị nsọ, ndị na-agaghị aghọ ndị na-adịghị nsọ site n’ịtụkwasị n’elu ntọala osisi, ahịhịa akọrọ, na ahịhịa ọka. Mkpụrụobi ọ bụla nke na-eguzosi ike n’iwu Chineke ga-ahụ na ihe pụrụ iche nke okwukwe anyị bụ Ụbọchị Izu Ike nke ụbọchị nke asaa. Ọ bụrụ na ọchịchị ga-asọpụrụ Ụbọchị Izu Ike dịka Chineke nyere iwu, ọ ga-eguzo n’ike Chineke ma bụrụkwa onye na-agbachitere okwukwe e nyere ndị nsọ otu ugboro. Ma ndị ndọrọndọrọ ọchịchị ga-akwado sabbath ụgha, ha ga-agwakọtakwa okwukwe okpukpe ha na idebe nwa a nke ọchịchị popu, na-etinye ya n’elu Ụbọchị Izu Ike nke Onyenweanyị doro nsọ ma gọzie, nke O kewapụrụ ka mmadụ debe ya n’ụzọ nsọ, dị ka ihe ịrịba ama n’etiti Ya na ndị Ya ruo puku ọgbọ. A na-anọchi anya ngwakọta aghụghọ ụka na aghụghọ ọchịchị site n’ígwè na ụrọ. Njikọ a na-eme ka ike niile nke ụka dịwanye adịghị ike. Inye ụka ike ọchịchị a ga-eweta nsonaazụ ọjọọ. Ọ fọrọ nke nta ka mmadụ gafee ókè ndidi Chineke. Ha etinyewo ike ha n’ime ndọrọndọrọ ọchịchị, ma sonyela na ọchịchị popu. Ma oge ga-abịa mgbe Chineke ga-ata ndị mere ka iwu Ya bụrụ ihe efu ahụhụ, ọrụ ọjọọ ha ga-alaghachikwutekwa ha.” The Seventh-day Adventist Bible Commentary, volume 4, 1168, 1169.

We will continue this study in the next article.

Anyị ga-aga n’ihu na ọmụmụ a n’isiokwu na-esonụ.

> “In the scene representing the work of Christ for us, and the determined accusation of Satan against us, Joshua stands as the high priest, and makes request in behalf of God’s commandment-keeping people. At the same time Satan represents the people of God as great sinners, and presents before God the list of sins he has tempted them to commit through their lifetime, and urges that because of their transgressions, they be given into his hands to destroy. He urges that they should not be protected by ministering angels against the confederacy of evil. He is full of anger because he cannot bind the people of God into bundles with the world, to render to him complete allegiance. Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus. In their enmity against the people of God, they show themselves guilty also of the choice of Barabbas instead of Christ.

> “N’ihe ngosi ahụ nke na-anọchi anya ọrụ Kraịst na-arụ n’ihi anyị, na ebubo siri ike Setan na-ebo anyị, Jọshụa guzoro dịka nnukwu onye nchụàjà, ma na-arịọ arịrịọ n’aha ndị mmadụ nke Chineke na-edebe iwu Ya. N’otu oge ahụ, Setan na-anọchi anya ndị Chineke dịka ndị mmehie ukwu, ma na-eweta n’ihu Chineke ndepụta nke mmehie ndị ọ nwara ha ime n’oge ndụ ha nile, ma na-akwusi ike na n’ihi njehie ha, ka e nyefee ha n’aka ya ka o bibie ha. Ọ na-ekwusi ike na e kwesịghị ka ndị mmụọ ozi na-eje ozi chebe ha pụọ n’ọgbakọ njọ ahụ. O juputara n’iwe n’ihi na o nweghị ike ikekọta ndị Chineke n’ùkwù-ùkwù ọnụ na ụwa, ka ha nye ya nrubeisi zuru oke. Ndị eze na ndị ọchịchị na ndị gọvanọ ebutela n’ahụ onwe ha akara nke onye-emegide-Kraịst, a na-anọchikwa anya ha dịka dragọn ahụ nke na-apụ ịlụso ndị nsọ agha—ndị ahụ na-edebe iwu Chineke ma nwee okwukwe Jizọs. N’ịkpọasị ha kpọrọ ndị Chineke, ha na-egosikwa onwe ha dịka ndị ikpe mara n’ịhọrọ Barabas kama Kraịst.”

> “God has a controversy with the world. When the judgment shall sit, and the books shall be opened, He has an awful account to settle, which would now make the world fear and tremble were men not blinded and bewitched by satanic delusions and deceptions. God will call the world to account for the death of His only-begotten Son, whom to all intents and purposes the world has crucified afresh, and put to open shame in the persecution of His people. The world has rejected Christ in the person of His saints, has refused His messages in the refusal of the messages of prophets, apostles, and messengers. They have rejected those who have been colaborers with Christ, and for this they will have to render an account.” Testimonies to Ministers, 38, 39.

> “Chineke nwere esemokwu megide ụwa. Mgbe ikpe ga-anọdụ, a ga-emeghekwa akwụkwọ nile, Ọ nwere akụkọ dị egwu nke a ga-edozi, nke ga-eme ka ụwa taa egwu ma maa jijiji ugbu a, ma ọ bụrụ na mmegharị na aghụghọ Setan emeghị ka ndị mmadụ kpụọ ìsì ma bụrụkwa ndị a kpọrọ n’ụzọ aghụghọ. Chineke ga-ajụ ụwa ajụjụ banyere ọnwụ nke Ọkpara Ọ mụrụ naanị Ya, onye ụwa, n’ụzọ nile a pụrụ isi lee ya anya, akpọgidela ọzọ n’obe, ma mee ka e nwee ihere n’ihu ọha n’ime mkpagbu nke ndị Ya. Ụwa ajụla Kraịst n’ime ndị nsọ Ya, jụkwa ozi Ya n’ịjụ ozi ndị amụma, ndịozi, na ndị ozi Ya. Ha ajụla ndị ahụ bụ ndị ha na Kraịst rụkọrọ ọrụ, n’ihi nke a kwa ha ga-enye akụkọ.” Testimonies to Ministers, 38, 39.

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