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# The Book of Daniel - Number One-Hundred and Thirty-Six

Akwụkwọ Daniel - Otu Narị na Iri Atọ na Isii

The Prophetic Transition of Republicanism and Protestantism: From Death to Resurrection

Mgbanwe Amụma nke Republicanism na Protestantism: Site n’Ọnwụ ruo na Mbilite n’Ọnwụ

Author

Jeff Pippenger

Published

March 14, 2024

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There is a transition of both the Republican and the true Protestant horn of the earth beast that began in the year 2020. The true Protestant horn was slain on July 18, 2020, and the Republican horn was slain on November 3, 2020. According to Revelation chapter eleven, after three and a half symbolic days they will once again stand upon their feet. When they stand, the true Protestant horn will transition from Laodiceans to Philadelphians. They will have been taken out of a church, and brought into a movement. They have been taken out of the experience of the seventh church, into the experience of the sixth church. They have become the eighth, that is of the seven.

E nwere mgbanwe nke mpi abụọ ahụ, nke Republican na nke ezi Protestant, nke anụ ọhịa nke ụwa, nke malitere n’afọ 2020. E gburu ezi mpi Protestant ahụ n’ụbọchị Julaị 18, 2020, e gburu kwa mpi Republican ahụ n’ụbọchị Nọvemba 3, 2020. Dị ka Mkpughe isi nke iri na otu si kwuo, mgbe ụbọchị ihe nnọchianya atọ na ọkara gasịrị, ha ga-eguzokwa ọzọ n’ụkwụ ha. Mgbe ha guzoro, ezi mpi Protestant ahụ ga-agbanwe site n’ịbụ ndị Laodisia gaa n’ịbụ ndị Filadelfia. A ga-abụwo na e siwo n’ime otu ụka wepụta ha, kpọbatakwa ha n’ime otu mmegharị. E siwo na ahụmahụ nke ụka nke asaa kpọpụta ha, banye ha n’ahụmahụ nke ụka nke isii. Ha aghọwo nke asatọ, nke sitere na asaa ahụ.

The movement at the beginning of Adventism was the Philadelphian movement, and the Philadelphian movement is restored at the end. The work of the three angels of Revelation chapter fourteen, began as a movement, and it will end as a movement. The Philadelphian movement, represented by the sixth church of Philadelphia died in 1856, and beginning at the end of July in 2023, it is now being resurrected as the eighth, that is of the seven.

Mmegharị ahụ ná mmalite nke Adventizim bụ mmegharị Filadelfia, ma a na-eweghachikwa mmegharị Filadelfia ahụ ná ngwụcha. Ọrụ nke ndị mmụọ-ozi atọ nke Mkpughe isi nke iri na anọ malitere dịka mmegharị, ọ ga-ejedebekwa dịka mmegharị. Mmegharị Filadelfia, nke e ji nzukọ nke isii, ya bụ Filadelfia, nọchite anya ya, nwụrụ n’afọ 1856, ma malite ná ngwụcha ọnwa Julaị n’afọ 2023, a na-akpọlite ya ugbu a dịka nke asatọ, ya bụ nke sitere na asaa ahụ.

In the same history, the Republican horn is experiencing a parallel death and resurrection, with the sixth president since Reagan at the time of the end in 1989 becoming the eighth president, who is of the seven. The process of transitioning for the Republican horn is represented by its merging together with the horn of apostate Protestantism, which is spiritual fornication and the image of the beast. The Republican horn becomes the eighth, that is of the seven, for it represents an image of the beast of Catholicism, that is the eighth head, that is of the seven heads, in Revelation chapter seventeen, and in Daniel chapter two.

N’otu akụkọ ahụ kwa, mpi Republican na-enweta ọnwụ na mbilite n’ọnwụ yiri nke ahụ, ebe onye-isi ala nke isii kemgbe Reagan n’oge ọgwụgwụ ahụ na 1989 na-aghọ onye-isi ala nke asatọ, onye sitere n’ime mmadụ asaa ahụ. A na-anọchi usoro mgbanwe nke mpi Republican anya site n’ịjikọta ya ọnụ na mpi nke Protestantism dapụrụ n’ezi okwukwe, nke bụ ịkwa iko nke mmụọ na oyiyi nke anụ ọhịa ahụ. Mpi Republican na-aghọ nke asatọ, nke sitere n’ime mmadụ asaa ahụ, n’ihi na ọ na-anọchi anya oyiyi nke anụ ọhịa nke Katọlik, ya bụ isi nke asatọ, nke sitere n’ime isi asaa ahụ, n’Akwụkwọ Mkpughe isi nke iri na asaa, na n’akwụkwọ Daniel isi nke abụọ.

The political transition of the horn of Republicanism is represented in the period of preparation from 1776 unto 1798. That prophetic period is a necessary key to recognize the unsealing of the hidden secret of Nebuchadnezzar’s image of the beasts. That period of preparation is represented by the period of a thirty-year preparation for both Christ and the antichrist.

A na-anọchi anya mgbanwe ndọrọ ndọrọ ọchịchị nke mpi nke Republicanism n’oge nkwadebe sitere n’afọ 1776 ruo n’afọ 1798. Oge amụma ahụ bụ igodo dị mkpa iji mata mmeghe nke ihe nzuzo zoro ezo nke onyinyo Nebukadneza banyere anụ ọhịa ndị ahụ. A na-anọchi anya oge nkwadebe ahụ site n’oge nkwadebe nke afọ iri atọ maka ma Kraịst ma onye na-emegide Kraịst.

The sealing time from September 11, 2001 unto the soon coming Sunday law is the prophetic period where the effect of every vision is accomplished. It represents the period that ends with the papacy returning to the throne of the earth as the eighth kingdom, that is of the seven, at the hour of the “great earthquake” of Revelation chapter eleven. It has therefore been typified by the period that preceded the first time the papacy was enthroned in 538. In 538 the papacy passed a Sunday law at the Council of Orleans, identifying the end of the thirty years of preparation, and typifying the soon coming Sunday law. Jesus never changes, so there must be a period that precedes the Sunday law where the deadly wound is healed, as there was the first time the papacy was enthroned.

Oge ikpuchi si na Septemba 11, 2001 ruo n’iwu Ụka nke Sọnde na-abịa n’oge na-adịghị anya bụ oge amụma ebe mmetụta nke ọhụhụ ọbụla na-emezu. Ọ na-anọchi anya oge ahụ nke na-ejedebe mgbe ọchịchị papacy laghachiri n’ocheeze nke ụwa dịka alaeze nke asatọ, nke sitere n’ime asaa ahụ, n’oge nke “oke ala ọma jijiji” nke Mkpughe isi nke iri na otu. Ya mere, e ji oge nke gara n’ihu tupu oge mbụ e tinyere papacy n’ocheeze na 538 mee ya ihe atụ. N’afọ 538, papacy wepụtara iwu Ụka nke Sọnde na Kansụl nke Orleans, na-egosi njedebe nke afọ iri atọ nke nkwadebe, ma na-eme ihe atụ nke iwu Ụka nke Sọnde na-abịa n’oge na-adịghị anya. Jizọs anaghị agbanwe agbanwe mgbe ọ bụla; ya mere, a ga-enwerịrị oge na-ebute ụzọ tupu iwu Ụka nke Sọnde, ebe a na-agwọ ọnyá ahụ na-egbu egbu, dịka ọ dịkwara n’oge mbụ e tinyere papacy n’ocheeze.

That period is represented by the histories associated with the waymarks of the years 508, 533 and 538. In the year 508 the period of preparation, or the setting up of the papacy began. The fourth kingdom of pagan Rome, a dragon power, had been subdued, and in 533, Justinian decreed that the papacy was the “head of the churches, and also the corrector of heretics.” All that was left in order for the papacy to take control in 538, was the removal of the Goths from the City of Rome, and that took place in the year 538. That thirty-year line of history ran parallel to the birth of Christ, that was followed by the ministry of John, that led to the empowerment of Jesus as the Messiah at His baptism.

A na-anọchi anya oge ahụ site n’akụkọ ihe mere eme ndị metụtara ihe ịrịba ama nke afọ 508, 533, na 538. N’afọ 508 ka oge nkwadebe, ma ọ bụ iwulite ọchịchị popu, malitere. E meriela alaeze nke anọ nke Rom nke ndị ọgọ mmụọ, bụ ike dragọn, ma n’afọ 533, Justinian nyere iwu na ọchịchị popu bụ “isi nke ụka dị iche iche, na kwa onye na-edozi ndị jụrụ okwukwe.” Naanị ihe fọdụrụ ka ọchịchị popu wee were ọchịchị n’afọ 538, bụ iwepụ ndị Goth n’Obodo Rom, nke ahụ wee mee n’afọ 538. Ahịrị akụkọ ihe mere eme ahụ nke afọ iri atọ gara n’usoro yiri nke ọmụmụ Kraịst, nke ije-ozi Jọn sochiri, nke dugara n’inye Jizọs ike dịka Mesaya na baptizim Ya.

The period of preparation in the history of Christ runs parallel with the sealing time, and it addresses the internal line of the Protestant horn, while the period of preparation for the antichrist addresses the external line of the Republican horn. Those two periods provide two witnesses of September 11, 2001, October 7, 2023, and the soon coming Sunday law. One period is emphasizing the external and the other the internal testimony of the sealing time of the one hundred and forty-four thousand.

Oge nkwadebe n’akụkọ ihe mere eme nke Kraịst na-aga n’otu ahịrị na oge ịkà akara, ọ na-ezo aka n’ahịrị ime nke mpi Protestant, ebe oge nkwadebe maka onye-emegide-Kraịst na-ezo aka n’ahịrị mpụga nke mpi Republican. Oge abụọ ahụ na-enye ndị àmà abụọ banyere Septemba 11, 2001, Ọktoba 7, 2023, na iwu Ụkaabọchị na-abịa n’oge na-adịghị anya. Otu oge na-emesi akaebe mpụga ike, nke ọzọkwa akaebe ime nke oge ịkà akara nke puku iri na anọ na anọ.

The work of John, as the voice in the wilderness who prepared the way for the Messenger of the Covenant, paralleled the decree of Justinian that prepared the way for the man of sin, who is the messenger of the covenant of death. October 7, 2023 was the warning of what is going to happen when the Sunday law is enforced, as it was in 538. October 7, 2023 parallels 533 in the period of preparation for the first time the papacy was placed on the throne of the earth. It is the warning that at the soon-coming Sunday law, as in 538, the pope will once again become both the head of the churches, and also the corrector of heretics. It is also the warning of the escalating warfare of Islam of the third woe.

Ọrụ Jọn, dịka olu na-eti n’ọzara nke kwadebere ụzọ maka Onyeozi nke Ọgbụgba-ndụ ahụ, yiri iwu Justinian nke kwadebere ụzọ maka nwoke nke mmehie, onye bụ onyeozi nke ọgbụgba-ndụ nke ọnwụ. Ọktoba 7, 2023 bụ ịdọ aka ná ntị banyere ihe ga-eme mgbe a ga-eme ka iwu Ụbọchị-Sọnde rụọ ọrụ, dịka ọ dị na 538. Ọktoba 7, 2023 na-adabara 533 n’oge nkwadebe maka oge mbụ e tinyere ọchịchị popu n’ocheeze nke ụwa. Ọ bụ ịdọ aka ná ntị na n’iwu Ụbọchị-Sọnde nke na-abịa n’oge na-adịghị anya, dịka na 538, popu ahụ ga-abụkwa ọzọ ma isi nke ụka dị iche iche, ma kwa onye na-edozi ndị jụrụ okwukwe. Ọ bụkwa ịdọ aka ná ntị banyere agha Islam nke ahụhụ nke atọ nke na-arịwanye elu.

It is the warning identifying Islam (tidings of the east), and the warning of the restoration of the pope (tidings of the north). That warning coincides with the work of the messenger who prepares the way in the last days, for the Messenger of the Covenant, who is to then enter into covenant with the one hundred and forty-four thousand.

Ọ bụ ịdọ aka ná ntị na-akọwa Islam (akụkọ sitere n’ọwụwa anyanwụ), na ịdọ aka ná ntị banyere mweghachi nke poopu (akụkọ sitere n’ugwu). Ịdọ aka ná ntị ahụ kwekọrọ n’ọrụ nke onye-ozi ahụ nke na-akwadebe ụzọ n’ụbọchị ikpeazụ, maka Onye-Ozi nke Ọgbụgba-ndụ ahụ, onye ga-abanyezi n’ọgbụgba-ndụ ya na otu narị puku iri anọ na anọ ahụ.

The three periods of preparation (the thirty years of Christ and the antichrist, and the sealing time), are also typified by the period of 1776 unto 1798. The ending of the earth beast has a specific period which precedes its ending as the sixth kingdom of Bible prophecy, therefore, the beginning of the earth beast as the sixth kingdom of Bible prophecy must have a prophetic period that precedes the beginning of that kingdom. Alpha and Omega always illustrates the end of a thing, with the beginning of a thing.

Oge atọ nke nkwadebe (afọ iri atọ nke Kraịst na nke onye ahụ na-emegide Kraịst, na oge ịka akara), ka e jikwa oge si n’afọ 1776 ruo 1798 nọchitekwa ha. Ọgwụgwụ nke anụ ọhịa nke ụwa nwere oge pụrụ iche nke na-ebute ọgwụgwụ ya dị ka alaeze nke isii n’amụma Akwụkwọ Nsọ; ya mere, mmalite nke anụ ọhịa nke ụwa dị ka alaeze nke isii n’amụma Akwụkwọ Nsọ aghaghị inwe oge amụma nke na-ebute mmalite alaeze ahụ. Alfa na Omega na-egosi mgbe niile ọgwụgwụ nke ihe, tinyere mmalite nke ihe ahụ.

1776, 1789 and 1798 represent September 11, 2001, October 7, 2023, and the soon-coming Sunday law. From 1776 unto 1798 the prophetic preparation of the setting up of the sixth kingdom was accomplished, just as the years 508, 533, and 538 represented the preparation of the setting up of the fifth kingdom. They must have these same prophetic characteristics, for the sixth kingdom is to be the image of the fifth kingdom.

1776, 1789 na 1798 na-anọchi anya Septemba 11, 2001, Ọktoba 7, 2023, na iwu Ụka banyere Ụbọchị Ụka nke na-abịa n’oge na-adịghị anya. Site n’afọ 1776 ruo n’afọ 1798, e mezuru nkwadebe amụma nke iguzobe alaeze nke isii, dịka afọ 508, 533, na 538 nọchiri anya nkwadebe nke iguzobe alaeze nke ise. Ha aghaghị inwe otu àgwà amụma ndị a, n’ihi na alaeze nke isii ga-abụ oyiyi nke alaeze nke ise.

The thirty years of Christ’s preparation leading to His baptism represent the same period, for when Christ came to confirm the covenant for one week, beginning at His baptism, He was setting up His kingdom of grace. In setting up His kingdom of grace in those seven years, He shed His blood to confirm that kingdom, and in so doing, He left the example of when He would set up His kingdom of glory. That kingdom of glory is the kingdom of Daniel two, that is represented as a stone that is cut out of a mountain without hands. That kingdom Sister White informs us is set up during the latter rain, and the latter rain began on September 11, 2001.

Afọ iri atọ nke nkwadebe Kraịst nke dugara n’ime baptizim Ya na-anọchi anya otu oge ahụ, n’ihi na mgbe Kraịst bịara ikwado ọgbụgba ndụ ahụ maka otu izu, bido na baptizim Ya, Ọ nọ na-eguzobe alaeze amara Ya. N’eguzobere alaeze amara Ya n’ime afọ asaa ahụ, Ọ wụsịrị ọbara Ya iji kwadoo alaeze ahụ, ma n’ime ime nke a, Ọ hapụrụ ihe nlereanya nke mgbe Ọ ga-eguzobe alaeze ebube Ya. Ala-eze ebube ahụ bụ alaeze nke Daniel abụọ, nke a na-anọchi anya ya dịka nkume e si n’ugwu bee na-enweghị aka. Nwanyị White na-eme ka anyị mata na a na-eguzobe alaeze ahụ n’oge mmiri ikpeazụ, ma mmiri ikpeazụ ahụ malitere na Septemba 11, 2001.

> “The latter rain is coming on those that are pure—all then will receive it as formerly.

> “Mmiri ozuzo nke ikpeazụ ahụ na-abịakwasị ndị dị ọcha—mgbe ahụ ha niile ga-anata ya dịka n’oge gara aga.

> “When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.

> “Mgbe ndị mmụọ ozi anọ ahụ hapụrụ ijide, Kraịst ga-ehiwe alaeze Ya. Ọ dịghị onye ga-anata mmiri ozuzo ikpeazụ ahụ ma e wezụga ndị na-eme ihe niile ha pụrụ ime. Kraịst ga-enyere anyị aka. Ndị niile pụrụ ịbụ ndị mmeri site n’amara nke Chineke, site n’ọbara Jizọs. Eluigwe nile nwere mmasị n’ọrụ ahụ. Ndị mmụọ ozi nwere mmasị.” Spalding and Magan, 3.

On September 11, 2001 the four winds, which are represented as an angry horse (Islam) were released, and then held in check, while the one hundred and forty-four thousand are being sealed. 1776, 1789 and 1798 represent the period of the sealing of the one hundred and forty-four thousand, and the three dates represent legal enactments that led to the sixth kingdom of Bible prophecy being established. The second date of 1789 identifies the Constitution of the United States, and therefore it was the message that identified the Constitution as the twofold power that was to arrive in 1798, just as 533 was the announcement of the twofold power that would arrive in 538, and as John the Baptist announced the twofold power which would arrive at Christ’s baptism.

N’ụbọchị Septemba 11, 2001, a tọhapụrụ ifufe anọ ahụ, nke e ji ịnyịnya iwe jiọgburu onwe ya (Alakụba) nọchite anya ya, ma mesịa jide ha n’aka, mgbe a na-akara ndị narị puku na iri anọ na anọ akara. 1776, 1789, na 1798 na-anọchi anya oge a na-akara ndị narị puku na iri anọ na anọ akara, ụbọchị atọ ahụ kwa na-anọchi anya iwu e mere nke dugara n’ịtọlite alaeze nke isii nke amụma Akwụkwọ Nsọ. Ụbọchị nke abụọ, 1789, na-akọwapụta Iwu Nchepụta nke United States, ya mere ọ bụ ozi ahụ nke kọwara Iwu Nchepụta ahụ dịka ike okpukpu abụọ nke ga-abịa n’afọ 1798, dị nnọọ ka 533 bụ ọkwa banyere ike okpukpu abụọ nke ga-abịa n’afọ 538, ma dịka Jọn Onye Na-eme Baptizim kwupụtara ike okpukpu abụọ nke ga-abịa n’oge baptizim Kraịst.

The two powers that make up the twofold power of Christ was His example that divinity combined with humanity does not sin. The two powers that make up the twofold power of the antichrist was his enthronement as the head of the churches, and his enthronement as the corrector of heretics. The two powers of that make up the twofold power of the earth beast are the two horns of Republicanism and Protestantism.

Ike abụọ ndị mejupụtara ike okpukpu abụọ nke Kraịst bụ ihe nlereanya Ya na-egosi na ịdị-nsọ nke Chineke jikọtara na mmadụ adịghị emehie mmehie. Ike abụọ ndị mejupụtara ike okpukpu abụọ nke onye ahụ na-emegide Kraịst bụ itinye ya n’ocheeze dịka isi nke ụka dị iche iche, na itinye ya n’ocheeze dịka onye na-agbazi ndị jụrụ okwukwe. Ike abụọ ndị mejupụtara ike okpukpu abụọ nke anụ ọhịa nke ụwa bụ mpi abụọ nke Republicanism na Protestantism.

> “‘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.” The Great Controversy, 441.

> “‘O nwekwara mpi abụọ dị ka nke nwa atụrụ.’ Mpi ndị ahụ yiri nke nwa atụrụ na-egosi ntorobịa, ịdị ọcha, na ịdị nwayọọ, na-anọchi anya nke ọma agwa nke United States mgbe e gosiri ya onye amụma ahụ dịka nke ‘na-arịgo elu’ n’afọ 1798. N’etiti ndị gbara ọsọ ndụ bụ Ndị Kraịst ndị mbụ gbagara America ma chọọ ebe mgbaba pụọ n’aka mmegbu ndị eze na enweghị ndidi nke ndị nchụàjà, ọtụtụ nọ n’ime ha 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 ‘e kere mmadụ niile hà nhata’ ma nye ha ikike a na-apụghị iwepu nke ‘ndụ, nnwere onwe, na ịchụso obi ụtọ.’ Iwu Ọchịchị ahụ kwa na-ekwe nkwa nye ndị mmadụ ikike nke ijị onwe ha achị, site n’ịhazi na ndị nnọchiteanya ndị ntuliaka nke ndị mmadụ họpụtara ga-eme iwu ma lekọta mmejuputa ha. E nyekwara nnwere onwe nke okwukwe okpukpe, ebe e kwere ka onye ọbụla fee Chineke ofufe dịka nduzi nke akọ na uche ya si dị. Ọchịchị nke ndị mmadụ na Protestantism ghọrọ ụkpụrụ ndị bụ isi nke mba ahụ. Ụkpụrụ ndị a bụ ihe nzuzo nke ike ya na ọganihu ya. Ndị a na-emegbu emegbu na ndị a na-azọda n’ụwa nile nke Kraịst elewo ala a anya site n’ọmịiko na olileanya. Ọtụtụ nde mmadụ achọwo iru n’akụkụ osimiri ya, United States wee bilie ruo n’ọnọdụ n’etiti mba ndị kachasị ike n’ụwa.” The Great Controversy, 441.

1776, 1789 and 1798 represent three histories that emphasize that the eighth, is of the seven. 1776 represents the publication of the Declaration of Independence, and the history of the First and Second Continental Congresses. 1789 represents the publication of the Constitution and the History of the Articles of Confederation. 1798 represents the publication of the Alien and Sedition Acts, and the beginning of the earth beast as the sixth kingdom of Bible prophecy.

1776, 1789 na 1798 na-anọchi anya akụkọ ihe mere eme atọ nke na-egosi ike na nke asatọ ahụ sitere na ndị asaa ahụ. 1776 na-anọchi anya mbipụta nke Nkwupụta Nnwere Onwe, na akụkọ ihe mere eme nke Kọngres Kọntinent mbụ na nke abụọ. 1789 na-anọchi anya mbipụta nke Iwu Ukpuru Ala na akụkọ ihe mere eme nke Articles of Confederation. 1798 na-anọchi anya mbipụta nke Iwu Banyere Ndị Ọbịa na Nke Ọnụmụka Nsọ, na mmalite nke anụ ọhịa nke ụwa dịka alaeze nke isii n’amụma Akwụkwọ Nsọ.

The First Continental Congress occurred in 1774, and was a pivotal institution in the early history of the United States, serving as a governing body during the American Revolutionary War. The Continental Congresses are divided into two prophetic periods of the first congress and the last congress. The First Continental Congress had two presidents and convened in Philadelphia from September 5 to October 26, 1774. Peyton Randolph was the first president of the meeting from September 5 to October 22, and then Henry Middleton presided for the next five days until October 26, 1774.

Kọngres Kọntinental nke Mbụ mere na 1774, ọ bụkwa ụlọọrụ dị oke mkpa n’akụkọ mmalite nke United States, na-arụ ọrụ dịka òtù ọchịchị n’oge Agha Mgbanwe nke America. E kewara Kọngres Kọntinental ndị ahụ n’oge amụma abụọ: kọngres mbụ na kọngres ikpeazụ. Kọngres Kọntinental nke Mbụ nwere ndị isi oche abụọ, e wee kpọkọta ya na Philadelphia site na Septemba 5 ruo Ọktoba 26, 1774. Peyton Randolph bụ onye isi oche mbụ nke nzukọ ahụ site na Septemba 5 ruo Ọktoba 22, mgbe ahụ Henry Middleton duuru ya n’ime ụbọchị ise sochirinụ ruo Ọktoba 26, 1774.

The Second Continental Congress occurred from 1775 until 1781. The Second Continental Congress had six presidents during its existence. Peyton Randolph presided as president from May 10, 1775 until May 24, 1775. He was the first president of both the First and also of the Second Continental Congresses. There was a total of eight presidents during the history of the First and Second Continental Congresses.

Nzuko Kọnṭinental nke Abụọ mere site n’afọ 1775 ruo n’afọ 1781. Nzuko Kọnṭinental nke Abụọ nwere ndị isi isii n’oge ọ dịrị. Peyton Randolph nọchiri anya dị ka onye isi site na Mee 10, 1775 ruo na Mee 24, 1775. Ọ bụ onye isi mbụ nke ma Nzuko Kọnṭinental nke Mbụ ma nke Nzuko Kọnṭinental nke Abụọ. N’akụkọ ihe mere eme nke Nzuko Kọnṭinental nke Mbụ na nke Abụọ, ọnụ ọgụgụ ndị isi ha niile bụ asatọ.

The second president of the Second Continental Congress was John Hancock, and Hancock presided from May 24, 1775 until October 31, 1777. Henry Laurens presided from November 1, 1777 until December 9, 1778. John Jay presided from December 10, 1778 until September 28, 1779. Samuel Huntington presided from September 28, 1779 until July 9, 1781. Thomas McKean presided from July 10, 1781 until November 4, 1781.

Onye isi nke abụọ nke Nzukọ Kọntinent nke Abụọ bụ John Hancock, Hancock wee bụrụ onye isi site na Mee 24, 1775 ruo Ọktoba 31, 1777. Henry Laurens bụ onye isi site na Nọvemba 1, 1777 ruo Disemba 9, 1778. John Jay bụ onye isi site na Disemba 10, 1778 ruo Septemba 28, 1779. Samuel Huntington bụ onye isi site na Septemba 28, 1779 ruo Julaị 9, 1781. Thomas McKean bụ onye isi site na Julaị 10, 1781 ruo Nọvemba 4, 1781.

Peyton Randolph was the first president of both the First and Second Continental Congresses. This identifies that during the two periods of the Continental Congresses there were eight presidents, but the president that was the first president of each of the two periods was the same person. Therefore, though there were eight presidential terms, there were actually only seven presidents. The first president was of the seven men who were presidents, but as Randolph presided twice in that history, he also represents the eighth, that was of the seven.

Peyton Randolph bụ onyeisi mbụ nke ma Nzukọ Mba abụọ nke Mbụ na nke Abụọ nke Kọntinent. Nke a na-egosi na n’ime oge abụọ ahụ nke Nzukọ Mba nke Kọntinent, e nwere ndịisi asatọ, ma onyeisi ahụ bụ onyeisi mbụ n’oge nke ọ bụla n’ime oge abụọ ahụ bụ otu onye ahụ. Ya mere, n’agbanyeghị na e nwere oge ọchịchị onyeisi asatọ, n’eziokwu, ndịisi ahụ bụ naanị asaa. Onyeisi mbụ bụ otu n’ime ndị ikom asaa ahụ bụ ndịisi, ma ebe Randolph duuru ugboro abụọ n’akụkọ ihe mere eme ahụ, ọ na-anọchikwakwa anya nke asatọ ahụ, nke sitere n’ime asaa ahụ.

In the history of the Continental Congresses, the Revolutionary War was managed by the Congress. For this reason, George Washington was never a president in that period, for he had been appointed as the first Commander and Chief over the military.

N’akụkọ ihe mere eme nke ọgbakọ ndị Continental Congresses, ọ bụ Congress na-achịkwa Agha Mgbanwe ahụ. N’ihi nke a, George Washington abụghị onyeisi ala n’oge ahụ, n’ihi na a họpụtara ya dị ka Onyeisi Mbụ na Ọchịagha Kasị Elu nke agha ahụ.

Being the first president of both periods Randolph represents two witnesses typifying the first actual president, who was George Washington. Washington is represented by Randolph, and therefore Randolph, as a symbol of Washington, conveys both the prophetic characteristics of Randolph the first president, but also that Randolph was the eighth, that was of the seven. Thus George Washington, as the first president and the first Commander and Chief, was also prophetically the eighth, and was of the seven.

N’ịbụ onye isi ala mbụ nke oge abụọ ahụ, Randolph na-anọchi anya ndị akaebe abụọ na-anọchite anya onye isi ala mbụ n’eziokwu, bụ George Washington. E ji Randolph nọchite Washington, ya mere Randolph, dịka ihe nnọchianya nke Washington, na-eburu ma àgwà amụma nke Randolph, onye isi ala mbụ, ma kwa na Randolph bụ onye nke asatọ, onye sitere na asaa ahụ. N’ihi ya George Washington, dịka onye isi ala mbụ na Onye-isi Ndị Agha mbụ, n’amụma kwa bụ onye nke asatọ, ma bụrụkwa onye sitere na asaa ahụ.

Jesus illustrates the end of a thing with the beginning, so the last president and Commander and Chief will be the eighth, that is of the seven. This prophetic fact is established in the history of the First and Second Continental Congresses which is represented by the date of the first waymark of 1776, and publication of the Declaration of Independence.

Jisọs ji mmalite gosi njedebe nke ihe; ya mere, onyeisi ala ikpeazụ na Onye-isi Ọchịagha ga-abụ onye nke asatọ, ya bụ, onye sitere n’ime asaa ahụ. Eziokwu amụma a ka e hiwere n’akụkọ ihe mere eme nke Nzukọ Kọntinent mbụ na nke abụọ, nke ụbọchị nke akara ụzọ mbụ, bụ 1776, na mbipụta nke Nkwupụta Nnwere Onwe, na-anọchi anya ya.

The waymark of 1776 typifies September 11, 2001, and the Patriot Act, where American independence was placed under the authority of Roman law, and no longer under English law. It marks the beginning of the prophetic period that prepares the way for the papacy to once again take the throne of the earth at the soon-coming Sunday law.

Akara ngosi nke 1776 na-anọchi anya Septemba 11, 2001, na Iwu Patriot, ebe e tinyere nnwere onwe America n’okpuru ikike iwu Rom, ma ọ bụghịzi n’okpuru iwu Bekee. Ọ na-akara mmalite nke oge amụma nke na-akwadebe ụzọ ka ọchịchị papacy were ocheeze ụwa ọzọ n’iwu Sọnde na-abịa ngwa ngwa.

As with the prophetic period represented by 1776, the prophetic period represented the history from the conclusion of the Second Continental Congress in 1781 to 1789, which is the date that identifies the waymark associated with the publication of the Constitution. In that history there were also eight presidents. The history of 1781 to 1789 is the history of the Articles of Confederation. The Articles of Confederation represented the first Constitution, but the weakness of the Articles of Confederation led to its replacement, and the ratification of the Constitution in 1789.

Dịka ọ dị n’oge amụma nke 1776 nọchiri anya, oge amụma ahụ nọchiri anya akụkọ ihe mere eme site na mmechi nke Nzukọ Ndị Nnọchi Anya Kọntinental nke Abụọ n’afọ 1781 ruo n’afọ 1789, bụ ụbọchị nke na-akọwapụta waymark ejikọtara na mbipụta nke Iwu Ukpuru. N’akụkọ ahụ, e nwekwara ndị isi ọchịchị asatọ. Akụkọ ihe mere eme nke 1781 ruo 1789 bụ akụkọ ihe mere eme nke Articles of Confederation. Articles of Confederation nọchiri anya Iwu Ukpuru mbụ, ma adịghị ike nke Articles of Confederation butere nnọchi ya, na nkwado iwu nke Iwu Ukpuru ahụ n’afọ 1789.

In that period the eight presidents consisted of seven presidents who were not presidents in the history of the two Continental Congresses, and one who was also a president in that first prophetic period. John Hancock served in both the second Continental Congress, and also in the period represented by the Articles of Confederation. At the prophetic level, there were only seven men who were president during the two Continental Congresses, thus prophetically John Hancock was one of the eight in the period of the Articles of Confederation, but he was also one of the seven men from the previous period. He was therefore the eighth, that was of the seven.

N’oge ahụ, ndị isi asatọ ahụ mejupụtara ndị isi asaa ndị na-abụghị ndị isi n’akụkọ ihe mere eme nke Congresses Kọntinent abụọ ahụ, na otu onye bụkwa onye isi n’oge amụma mbụ ahụ. John Hancock jere ozi n’ime Congress Kọntinent nke abụọ, nakwa n’oge a na-anọchi anya ya site n’Isiokwu Njikọ ahụ (Articles of Confederation). N’ogo amụma, e nwere naanị ndị ikom asaa bụ ndị bụ ndị isi n’oge Congresses Kọntinent abụọ ahụ; ya mere n’amụma, John Hancock bụ otu n’ime ndị asatọ n’oge Isiokwu Njikọ ahụ, ma ọ bụkwa otu n’ime ndị ikom asaa sitere n’oge gara aga. Ya mere, ọ bụ onye nke asatọ, onye sitere n’ime ndị asaa ahụ.

The second prophetic period, represented by 1789, also had a president (Hancock) who was the eighth, but of the seven, as was Payton Randolph in the first prophetic period represented by 1776. 1789 aligns with and represents the January 6, 2021 Pelosi trials.

Oge amụma nke abụọ, nke 1789 na-anọchi anya ya, nwekwara onye isi (Hancock) bụ onye nke asatọ, ma o si n’etiti ndị asaa pụta, dịka Payton Randolph dị n’oge amụma nke mbụ nke 1776 na-anọchi anya ya. 1789 kwekọrọ na ma na-anọchikwa anya ikpe Pelosi nke Jenụwarị 6, 2021.

> “The Lord has faithful watchmen on the walls of Zion to cry aloud and spare not, to lift up their voice like a trumpet, and show His people their transgression and the house of Jacob their sins. The Lord has permitted the enemy of truth to make a determined effort against the Sabbath of the fourth commandment. He designs by this means to awaken a decided interest in that question which is a test for the last days. This will open the way for the third angel’s message to be proclaimed with power.

> “Onyenwe anyị nwere ndị nche kwesịrị ntụkwasị obi n’elu mgbidi Zayọn, ka ha tie mkpu n’olu ukwu, ghara ịzọpụta, ka ha welie olu ha dịka opi, ma gosi ndị Ya mmehie-ha, gosi kwa ụlọ Jekọb mmehie-ha. Onyenwe anyị ekwewo ka onye iro nke eziokwu mee mgbalị siri ike megide Ụbọchị Izuike nke iwu nke anọ. Ọ na-ezube, site n’ụzọ a, ịkpọlite mmasị doro anya n’ajụjụ ahụ nke bụ ule maka ụbọchị ikpeazụ. Nke a ga-emepe ụzọ ka e jiri ike kwusaa ozi nke mmụọ-ozi nke atọ.”

> “Let not one who believes the truth, be silent now. None should be careless now; let all urge their petitions at the throne of grace, pleading the promise, ‘Whatsoever ye shall ask in my name, that will I do’ (John 14:13). It is a perilous time now. If this land of boasted liberty is preparing to sacrifice every principle which enters into her Constitution, making decrees to suppress religious freedom, and for the enforcing of papal falsehood and delusion, then the people of God need to present their petitions in faith to the Most High. There is every encouragement, in the promises of God, for those who put their trust in Him. The prospect of being brought into personal danger and distress, need not cause despondency, but should quicken the vigor and hopes of God’s people; for the time of their peril is the season for God to grant them clearer manifestations of His power.

> “Ka onye ọbụla nke kwere eziokwu ahụ ghara ịgbachi nkịtị ugbu a. O nweghị onye kwesịrị ịbụ onye nleghara anya ugbu a; ka ha niile jiri ike nyefee arịrịọ ha n’ocheeze nke amara, na-arịọ nkwa ahụ, sị, ‘Ihe ọbụla unu ga-arịọ n’aha m, nke ahụ ka m ga-eme’ (John 14:13). Ugbu a bụ oge jupụtara n’ihe ize ndụ. Ọ bụrụ na ala a nke na-anya isi onwe ya dịka ala nnwere onwe na-akwadebe ịchụ àjà ụkpụrụ ọbụla nke so n’Iwu Nchekwube ya, na-eme iwu iji gbochie nnwere onwe nke okpukpe, na iji manye ụgha na aghụghọ nke ndị popu, mgbe ahụ ndị nke Chineke kwesịrị iji okwukwe nyefee arịrịọ ha n’ihu Onye Kasị Elu. E nwere agbamume zuru ezu n’ime nkwa nile nke Chineke maka ndị na-atụkwasị Ya obi. Echiche nke ibubata mmadụ n’ime ihe ize ndụ na nhụjuanya nke onwe ya ekwesịghị ime ka obi daa ya mba, kama ọ kwesịrị ime ka ume na olileanya nke ndị Chineke dị ngwa ma sie ike karịa; n’ihi na oge ihe ize ndụ ha bụ oge Chineke ga-enye ha ngosipụta doro anya karị nke ike Ya.”

> “We are not to sit in calm expectancy of oppression and tribulation, and fold our hands, doing nothing to avert the evil. Let our united cries be sent up to heaven. Pray and work, and work and pray. But let none act rashly. Learn as never before that you must be meek and lowly in heart. You must not bring a railing accusation against any, whether individuals or churches. Learn to deal with minds as Christ did. Sharp things must sometimes be spoken; but be sure that the Holy Spirit of God is abiding in your heart before you speak the clear-cut truth; then let it cut its way. You are not to do the cutting.” Selected Messages, book 2, 370.

> “Anyi ekwesịghị ịnọdụ ala n’olileanya dị jụụ nke mmegbu na mkpagbu, ma kpọọ aka anyị nkịtị, na-emeghị ihe ọ bụla iji gbochie ihe ọjọọ ahụ. Ka mkpu arịrịọ anyị jikọtara ọnụ rịgoro eluigwe. Kpee ekpere ma rụọ ọrụ, rụọkwa ọrụ ma kpee ekpere. Ma ka onye ọ bụla ghara ime ihe n’amaghị ama. Mụta, karịa mgbe ọ bụla gara aga, na unu ga-adị nwayọọ ma dịkwa umeala n’obi. Unu agaghị ewetara onye ọ bụla ebubo nkwulu, ma ọ bụ ndị mmadụ n’otu n’otu ma ọ bụ ụka dị iche iche. Mụta otú e si emeso uche mmadụ dịka Kraịst mere. A ga-asụ okwu siri ike mgbe ụfọdụ; ma jide n’aka na Mmụọ Nsọ nke Chineke na-anọgide n’ime obi gị tupu i kwuo eziokwu doro anya ahụ; mgbe ahụ ka ọ gbutuo ụzọ ya. Ọ bụghị unu ga-eme igbubi ahụ.” Selected Messages, book 2, 370.

The second waymark in the prophetic period of preparation represented by the Constitution identifies that the Constitution is to be overturned at the next waymark. That second waymark has been typified by John the Baptist, and also by the decree of Justinian, which both identified and presented a warning in connection with the arrival of the last event represented in the period. For John it was the empowerment of Christ as He confirmed His covenant of life with His precious blood, and for Justinian it was the empowerment of the antichrist, who was to ratify his covenant of death with the blood of the martyrs.

Akara nke abụọ n’usoro oge amụma nke nkwadebe nke Iwu Ntụala ahụ nọchiri anya na-akọwapụta na a ga-akwatu Iwu Ntụala ahụ n’akara nke na-esote. E jirila Jọn Onye Na-eme Baptizim gosipụta akara nke abụọ ahụ, nakwa site n’iwu eze Justinian, nke ha abụọ kpọrọ aka ma wepụta ịdọ aka ná ntị metụtara mbata nke ihe omume ikpeazụ nke a nọchiri anya n’oge ahụ. N’ihe metụtara Jọn, ọ bụ inye Kraịst ike mgbe Ọ kwadoro ọgbụgba ndụ nke ndụ ya site n’ọbara ya dị oké ọnụ ahịa; ma n’ihe metụtara Justinian, ọ bụ inye onye ahụ na-emegide Kraịst ike, onye ga-eji ọbara ndị e gburu n’ihi okwukwe kwado ọgbụgba ndụ nke ọnwụ ya.

The Constitution in 1789 identified the empowerment of the two horns of the earth beast, and in so doing, 1789 identified the soon coming destruction of the earth beast’s two horns of power, as represented by the Alien and Sedition Acts in 1798. When the two witnesses were slain in the streets in the year 2020, they identified and warned of a sustained attack upon the Constitution that are symbolized by the January 6, 2021, Pelosi trials.

Iwu Ncheta n’afọ 1789 kọwara ike e nyere mpi abụọ nke anụ ọhịa nke ụwa, ma n’ime ime nke a, afọ 1789 kọwakwara mbibi na-abịa n’oge na-adịghị anya nke mpi ike abụọ nke anụ ọhịa nke ụwa, dịka e si anọchi anya ya n’Iwu Ndị Ọbịa na Iwu Mgbaasị nke afọ 1798. Mgbe e gburu ndị àmà abụọ ahụ n’okporo ámá n’afọ 2020, ha kọwara ma dọọ aka ná ntị banyere mwakpo na-adịgide adịgide a na-ebuso Iwu Ncheta ahụ, nke a na-anọchi anya ya site n’ọnwụnwa Pelosi nke Jenụwarị 6, 2021.

January 6, 2021 is the warning about the empowerment of the papacy at the soon-coming Sunday law, as typified by the decree of Justinian in the year 533. January 6, 2021 and the year 533, both give warning of the soon coming Sunday law, as typified by the Sunday law in 538 at the Council of Orleans, and by the Alien and Sedition Acts in 1798, which typified the earth beast speaking as a dragon at the soon coming Sunday law.

Jenụwarị 6, 2021 bụ ịdọ aka ná ntị gbasara inye papacy ike n’iwu Ụka ga-abịa n’oge na-adịghị anya, dịka e gosiri ya n’iwu eze Justinian n’afọ 533. Jenụwarị 6, 2021 na afọ 533, ha abụọ na-enye ịdọ aka ná ntị banyere iwu Ụka ga-abịa n’oge na-adịghị anya, dịka e gosiri ya n’iwu Ụka nke 538 na Kansụl nke Orleans, nakwa n’Iwu ndị Ọbịa na Ndị Na-akpata Ọgbaaghara nke 1798, ndị gosipụtara anụ ọhịa nke ụwa na-ekwu okwu dịka dragọn n’iwu Ụka ga-abịa n’oge na-adịghị anya.

At the Sunday law the deadly wound of the papacy will be healed, and the eighth head of Revelation chapter seventeen, that is of the seven heads, will be resurrected. The Alien and Sedition Acts of 1798, represents the earth beast speaking as a dragon, when it not only enforces the worship of the sun, but thereafter forces the entire world to accept the authority of the sea beast of Revelation chapter thirteen, as the eighth head that is of the seven heads. Therefore, in each of the three periods represented within the period of preparation by 1776, 1789 and 1798, the prophetic enigma of the eighth, being of the seven is prophetically represented.

N’iwu Sọnde, a ga-agwọ ọnya ọnwụ nke ọchịchị papacy, a ga-emekwa ka isi nke asatọ nke Mkpughe isi nke iri na asaa, nke sitere n’ime isi asaa ahụ, bilie n’ọnwụ. Iwu ndị Alien na Sedition nke afọ 1798 na-anọchi anya anụ ọhịa nke ụwa na-ekwu okwu dịka dragọn, mgbe ọ bụghị nanị na ọ na-amanye ife anyanwụ, kama site n’oge ahụ gaa n’ihu ọ na-amanyekwa ụwa niile ịnakwere ọchịchị nke anụ ọhịa nke si n’oké osimiri pụta nke Mkpughe isi nke iri na atọ, dịka isi nke asatọ nke sitere n’ime isi asaa ahụ. Ya mere, n’ime nke ọ bụla n’ime oge atọ ndị ahụ e gosipụtara n’ime oge nkwadebe site n’afọ 1776, 1789 na 1798, a na-anọchi anya n’amụma ihe omimi ahụ nke isi nke asatọ, ịbụ nke sitere n’ime isi asaa ahụ.

The first two waymarks (1776 and 1789), that identify the enigma, address the riddle being accomplished within the prophetic history of the earth beast, and the third waymark identifies the enigma being accomplished for the papal power.

Akara‑ama ụzọ abụọ mbụ (1776 na 1789), ndị na‑akọwapụta ilu ahụ, na‑elekwasị anya n’ajụjụ omimi a na‑emezu n’ime akụkọ amụma nke anụ ọhịa nke ụwa, ma akara‑ama ụzọ nke atọ na‑akọwapụta ilu ahụ a na‑emezu n’ihi ike papal.

We will continue this study in the next article.

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

> “‘Saying to them that dwell on the earth, that they should make an image to the beast.’ Here is clearly presented a form of government in which the legislative power rests with the people, a most striking evidence that the United States is the nation denoted in the prophecy.

> “‘Na-agwa ndị bi n’elu ụwa ka ha mee ihe oyiyi nke anụ ọhịa ahụ.’ N’ebe a, e gosiri nke ọma ụdị ọchịchị nke ike ime iwu dị n’aka ndị mmadụ; nke a bụ ihe àmà kasị doo anya na United States bụ mba ahụ e zoro aka na ya n’amụma ahụ.

> “But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.

> “Ma gịnị bụ ‘onyinyo ahụ́ nye anụ ọhịa ahụ’? ọ̀zọkwa, olee otú a ga-esi kpụọ ya? Ọ bụ anụ ọhịa ahụ nwere mpi abụọ na-eme onyonyo ahụ, ọ bụkwa onyonyo nye anụ ọhịa ahụ. A na-akpọkwa ya onyonyo nke anụ ọhịa ahụ. Ya mere, iji mata ụdị onyonyo ahụ dị na otú a ga-esi kpụọ ya, anyị ga-amụrịrị àgwà ndị e ji mara anụ ọhịa ahụ n’onwe ya—papacy.”

> “When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.

> “Mgbe nzukọ mbụ ahụ ghọrọ nke e merụrụ emerụ site n’ịhapụ ịdị mfe nke ozi-ọma ma nabata emume na omenala ndị ọgọ mmụọ, ọ tụfuru Mmụọ na ike nke Chineke; ma iji chịkwaa akọ na uche nke ndị mmadụ, ọ chọrọ nkwado nke ike ọchịchị nke ụwa. Nsonaazụ ya bụ ọchịchị papa, bụ chọọchị nke jidere ike nke ọchịchị ma jiri ya kwalite ebumnobi nke ya, karịchaa maka ịta ‘ndị jụrụ okwukwe’ ahụhụ. Ka United States wee mepụta oyiyi nke anụ ọhịa ahụ, ike okpukpe ga-achịkwa ọchịchị obodo nke ukwuu nke na a ga-ejikwa ikike nke ọchịchị site n’aka chọọchị mezuo ebumnobi nke ya.”

> “Whenever the church has obtained secular power, she has employed it to punish dissent from her doctrines. Protestant churches that have followed in the steps of Rome by forming alliance with worldly powers have manifested a similar desire to restrict liberty of conscience. An example of this is given in the long-continued persecution of dissenters by the Church of England. During the sixteenth and seventeenth centuries, thousands of nonconformist ministers were forced to flee from their churches, and many, both of pastors and people, were subjected to fine, imprisonment, torture, and martyrdom.

> “Mgbe ọ bụla ụka enwetawo ike ọchịchị nke ụwa, o jirila ya taa ahụhụ ndị na-ekwekọghị n’ozizi ya. Ụka Protestant ndị gbasoro nzọụkwụ Rom site n’ịkpa njikọ aka na ike nke ụwa egosipụtakwala ọchịchọ yiri nke ahụ nke igbochi nnwere onwe nke akọ na uche. E nyere ihe atụ nke a n’ogologo mkpagbu a na-akpagbu ndị na-ekwekọghị ekwekọ site n’aka Ụka England. N’ime narị afọ nke iri na isii na nke iri na asaa, a manyere ọtụtụ puku ndị ụkọchukwu na-adịghị ekwekọ n’usoro ụka ịgbapụ n’ụlọ ụka ha, ma ọtụtụ, ma ndị nchụàjà ma ndị mmadụ, ka e tinyere n’ime ntaramahụhụ ego, mkpọrọ, mmekpa ahụ, na ịnwụ n’ihi okwukwe ha.”

> “It was apostasy that led the early church to seek the aid of the civil government, and this prepared the way for the development of the papacy—the beast. Said Paul: ‘There’ shall ‘come a falling away, … and that man of sin be revealed.’ 2 Thessalonians 2:3. So apostasy in the church will prepare the way for the image to the beast.

> “Ọ bụ ndapụ n’ezi okwukwe mere ka ụka mbụ chọọ enyemaka nke ọchịchị obodo, nke a wee kwadebe ụzọ maka mmepe nke papacy—anụ ọhịa ahụ. Pọl kwuru, sị: ‘A ga-enwe’ ‘ịdapụ n’ezi okwukwe, … a ga-ekpughekwa nwoke ahụ nke mmehie.’ 2 Thessalonica 2:3. Ya mere, ndapụ n’ezi okwukwe n’ime ụka ga-akwadebe ụzọ maka onyinyo ahụ nye anụ ọhịa ahụ.

> “The Bible declares that before the coming of the Lord there will exist a state of religious declension similar to that in the first centuries. ‘In the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof.’ 2 Timothy 3:1–5. ‘Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils.’ 1 Timothy 4:1. Satan will work ‘with all power and signs and lying wonders, and with all deceivableness of unrighteousness.’ And all that ‘received not the love of the truth, that they might be saved,’ will be left to accept ‘strong delusion, that they should believe a lie.’ 2 Thessalonians 2:9–11. When this state of ungodliness shall be reached, the same results will follow as in the first centuries.” The Great Controversy, 443, 444.

> “Baịbụl na-ekwupụta na tupu ọbịbịa nke Onyenwe anyị, a ga-enwe ọnọdụ nke ndakpọ n’okwukwe nke yiri nke dị n’arọ ndị mbụ. ‘N’ụbọchị ikpeazụ oge egwu ga-abịa. N’ihi na mmadụ ga-abụ ndị hụrụ onwe ha n’anya, ndị anyaukwu, ndị na-etu ọnụ, ndị nganga, ndị nkwulu, ndị na-anaghị erubere nne na nna isi, ndị na-enweghị ekele, ndị na-adịghị nsọ, ndị na-enweghị ịhụnanya eke, ndị na-emebi nkwekọrịta, ndị na-ebo ebubo ụgha, ndị na-enweghị njide onwe ha, ndị ike, ndị kpọrọ ezi ihe asị, ndị nrara, ndị isi ike, ndị obi elu, ndị hụrụ ihe ụtọ n’anya karịa ịhụ Chineke n’anya; ndị nwere ụdị nsọpụrụ Chineke, ma na-agọnarị ike ya.’ 2 Timoti 3:1–5. ‘Ma Mmụọ ahụ na-ekwu nke a n’ụzọ doro anya, na n’oge ikpeazụ ụfọdụ ga-ahapụ okwukwe, na-aṅa ntị n’ime mmụọ ndị na-eduhie eduhie, na ozizi ndị mmụọ ọjọọ.’ 1 Timoti 4:1. Setan ga-arụ ọrụ ‘site n’ike niile na ihe ịrịba ama na ihe ịtụnanya ụgha, na aghụghọ niile nke ajọ omume.’ Ma ndị niile ‘na-anabataghị ịhụnanya nke eziokwu, ka e wee zọpụta ha,’ a ga-ahapụ ha ka ha nabata ‘nrafu siri ike, ka ha kwere ụgha.’ 2 Ndị Tesalonaịka 2:9–11. Mgbe ọnọdụ a nke enweghị nsọpụrụ Chineke ga-eru, otu ihe si na ya pụta ga-esokwa dịka n’arọ ndị mbụ.” The Great Controversy, 443, 444.

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