Peter is at Panium (Caesarea Philippi), which is just six or eight days before the middle of the three times Peter, John and James went alone with Jesus. The first was the demonstration of His power at the resurrection of Jairus’ twelve-year-old daughter; the second was the demonstration of His glory at the Mount of Transfiguration; and the third was Gethsemane, the demonstration of His suffering. At Panium in chapter eleven Peter is aligned just before the cross of verse sixteen. The mount was the midpoint of the three exclusive trips of three disciples. At the mount the heavenly Father also spoke the second of three times; the Father spoke at the baptism, the mount and then just before the cross. Peter is twice at a midpoint of three specific events. He is also the midpoint of chapters eleven through twenty-two of Matthew.
Pita nọ na Panium (Sizaria Filipi), nanị ụbọchị isii ma ọ bụ asatọ tupu oge nke dị n’etiti oge atọ ahụ Pita, Jọn na Jemes soro Jizọs gaa nanị ha. Nke mbụ bụ ngosipụta ike Ya mgbe e mere ka ada Jaịrọs dị afọ iri na abụọ si n’ọnwụ bilie; nke abụọ bụ ngosipụta ebube Ya n’Ugwu Nnwogha; nke atọkwa bụ Getsemeni, ngosipụta ahụhụ Ya. Na Panium n’isi nke iri na otu, ọnọdụ Pita dabara nnọọ tupu obe nke amaokwu nke iri na isii. Ugwu ahụ bụ ebe etiti njem atọ ahụ nanị ndị na-eso ụzọ atọ ahụ so gaa. N’ugwu ahụ, Nna nke eluigwe kwukwara okwu nke ugboro abụọ n’ime ugboro atọ; Nna ahụ kwuru okwu n’oge baptizim, n’ugwu ahụ, ma mesịa kwuo okwu obere oge tupu obe. Ugboro abụọ ka Pita nọ n’ebe etiti ihe omume atọ a kapịrị ọnụ. Ọ bụkwa ebe etiti isi nke iri na otu ruo n’isi nke iri abụọ na abụọ nke akwụkwọ Matiu.
The Ass
Ndị Asiria
The mount came before the triumphal entry, which began with the ass being loosed to carry the offering into Jerusalem, the way Abraham’s ass carried the wood for the offering on Moriah, the ancient site of the temple in Jerusalem. The feast of trumpets in the line of Leviticus twenty-three marks the loosing of the ass, so the experience of the Mount of Transfiguration preceded the triumphal entry, thus placing Peter in the history of the thirty days of Leviticus twenty-three aligned with the Pentecostal season. In those thirty days the temple (the middle test) is brought upon the candidates to be among the eighty valiant priests. In the testimony of King Uzziah’s rebellion in the holy place, the eighty priests are identified as valiant, thus suggesting there were priests who did not participate.
Ugwu ahụ buru mbata mmeri ahụ ụzọ, bụ́ nke malitere site n’ịtọpụ ịnyịnya ibu ahụ ka o buru àjà ahụ banye na Jerusalem, dị ka ịnyịnya ibu Ebreham si buru nkụ maka àjà ahụ n’elu Moraịa, bụ́ ebe ụlọ nsọ dị na Jerusalem dị n’oge ochie. Ememme ịfụ opi n’usoro Levitikọs iri abụọ na atọ na-egosi ntọpụ ịnyịnya ibu ahụ, ya mere ahụmahụ Ugwu Nnwogha ahụ buru mbata mmeri ahụ ụzọ, wee si otú ahụ tinye Pita n’akụkọ ihe mere eme nke ụbọchị iri atọ nke Levitikọs iri abụọ na atọ, nke kwekọrọ n’oge Pentikọst. N’ime ụbọchị iri atọ ahụ, a na-eme ka ndị a na-atụle maka isonye n’otu ndị nchụàjà iri asatọ ahụ nwere obi ike chee ụlọ nsọ ahụ (ule etiti ahụ) ihu. N’agba àmà banyere nnupụisi Eze Ụzaya n’ebe nsọ ahụ, a kọwara ndị nchụàjà iri asatọ ahụ dị ka ndị nwere obi ike, nke na-enye echiche na e nwere ndị nchụàjà na-esonyeghị.
And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God. 2 Chronicles 26:17, 18.
Azaraịa onye nchụàjà sooro ya banye, ya na ndị nchụàjà Jehova iri asatọ, ndị bụ ndị dike: Ha wee guzogide Eze Uzaya, sị ya, Ọ bụghị nke gị, Uzaya, isurere Jehova ihe nsure-ọkụ; kama ọ bụ nke ndị nchụàjà, ụmụ Erọn, ndị e doro nsọ ka ha sure ihe nsure-ọkụ: pụọ n’ebe nsọ ahụ; n’ihi na i mehiwo; ọ gaghị abụkwa ihe nsọpụrụ nye gị site n’aka Jehova Chineke. 2 Ihe E Mere 26:17, 18.
The valiant priests are those who follow the Lamb whithersoever He goes.
Ndị nchụàjà dike bụ ndị na-eso Nwa Atụrụ ahụ n’ebe ọ bụla Ọ na-aga.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Ndị a bụ ndị e metọghị site n’ebe ụmụ nwanyị nọ; n’ihi na ha bụ ndị na-amaghị nwoke. Ndị a bụ ndị na-eso Nwa Atụrụ ahụ ebe ọ bụla Ọ na-aga. A zụtara ndị a n’etiti mmadụ, ka ha bụrụ mkpụrụ mbu nye Chineke na nye Nwa Atụrụ ahụ. Mkpughe 14:4.
The Lion of the tribe of Judah leads His people into the Most Holy Place and has them gaze into the ark of the covenant and consider the High Priest who is there ministering in His final work of blotting out sin. Peter was resurrected on December 31, 2023, and then was confronted with the foundation test over the role of Rome in establishing the external vision of prophecy. Then the second test of the temple arrived for Peter, and it is there that the vision of the internal line is represented in the looking glass vision of Daniel chapter ten.
Ọdụm nke ebo Judah na-eduru ndị Ya banye n’Ebe Kachasị Nsọ ma mee ka ha legide anya n’igbe ọgbụgba ndụ ahụ ma tụlee Onyeisi Nchụàjà nọ n’ebe ahụ na-eje ozi n’ọrụ ikpeazụ Ya nke ihichapụ mmehie. A kpọlitere Peter n’ọnwụ n’abalị 31 nke Disemba, 2023, e mesịakwa mee ka o chee ule ntọala ahụ ihu n’ihe metụtara ọrụ Rome n’ịtọlite ọhụụ mpụga nke amụma. Mgbe ahụ, ule nke abụọ nke ụlọ nsọ bịaruru Peter, ọ bụkwa n’ebe ahụ ka a na-egosipụta ọhụụ nke ahịrị dị n’ime n’ọhụụ enyo nke dị na Daniel isi iri.
Peter had denied his Lord on July 18, 2020, and he did so three times.
Pita agọnarịwo Onyenwe ya na Julaị 18, 2020, o mekwara nke a ugboro atọ.
“Three times Peter had openly denied his Lord, and three times Jesus drew from him the assurance of his love and loyalty, pressing home that pointed question, like a barbed arrow to his wounded heart. Before the assembled disciples Jesus revealed the depth of Peter’s repentance, and showed how thoroughly humbled was the once boasting disciple.” The Desire of Ages, 812.
“Ugboro atọ Pita gọnarịrị Onyenwe ya n’ihu ọha, ugboro atọkwa Jisọs si n’aka ya nata nkwenye nke ịhụnanya ya na iguzosi ike n’ihe ya, na-etinye n’obi ya ajụjụ ahụ dị nkọ, dị ka àkụ e ji agịga agbaa, n’ime obi ya e merụrụ ahụ. N’ihu ndị na-eso ụzọ ahụ gbakọtara, Jisọs kpughere ịdị omimi nke nchegharị Pita, ma gosi otú e si mebie nganga kpamkpam n’ime onye na-eso ụzọ ahụ nke búbu onye na-anya isi.” The Desire of Ages, 812.
Peter represented two classes of worshippers.
Pita nọchiri anya ìgwè abụọ nke ndị na-efe ofufe.
“For each of the classes represented by the Pharisee and the publican there is a lesson in the history of the apostle Peter. In his early discipleship Peter thought himself strong. Like the Pharisee, in his own estimation he was ‘not as other men are.’ When Christ on the eve of His betrayal forewarned His disciples, ‘All ye shall be offended because of Me this night,’ Peter confidently declared, ‘Although all shall be offended, yet will not I.’ Mark 14:27, 29. Peter did not know his own danger. Self-confidence misled him. He thought himself able to withstand temptation; but in a few short hours the test came, and with cursing and swearing he denied his Lord.” Christ’s Object Lessons, 152.
“N’akụkọ ihe mere eme nke onyeozi Pita, e nwere nkuzi maka nke ọ bụla n’ime òtù ndị ahụ Faresi na onye ọnaụtụ nọchiri anya ha. N’oge mbụ ọ bụ onye na-eso ụzọ, Pita chere na ya siri ike. Dị ka Faresi ahụ, n’echiche nke onwe ya, ọ bụ ‘ọ bụghị dịka ndị ọzọ mmadụ si dị.’ Mgbe Kraịst, n’abalị tupu e nyefee Ya, buru ụzọ dọọ ndị na-eso ụzọ Ya aka ná ntị, sị, ‘Unu niile ga-asọ ngọngọ n’ihi M n’abalị a,’ Pita ji ntụkwasị obi kwupụta, sị, ‘Ọ bụ ezie na mmadụ niile ga-asọ ngọngọ, ma ọ bụghị m.’ Mak 14:27, 29. Pita amaghị ihe ize ndụ nke ya. Ịtụkwasị onwe ya obi duhiere ya. O chere na ya pụrụ iguzogide ọnwụnwa; ma n’ime awa ole na ole dị mkpirikpi ule ahụ bịara, o wee jiri ịkọcha ọnụ na ịṅụ iyi gọnarị Onyenwe ya.” Christ’s Object Lessons, 152.
The publican went to his home justified.
Onye ọna ụtụ ahụ laghachiri n'ụlọ ya dị ka onye a gụworo n'onye ezi omume.
“The Pharisee and the publican represent two great classes into which those who come to worship God are divided. Their first two representatives are found in the first two children that were born into the world.” Christ’s Object Lessons, 152.
“Onye Farisii na onye ọnaụtụ na-anọchi anya òtù ukwu abụọ nke a na-ekewa ndị na-abịa ife Chineke n’ime ha. A hụrụ ndị nnọchi anya mbụ abụọ ha n’ime ụmụ abụọ mbụ a mụrụ n’ụwa.” Christ’s Object Lessons, 152.
Abel and the publican are a symbol of justification by faith.
Ebel na onye ọnaụtụ bụ ihe nnọchianya nke izi ezi site n’okwukwe.
And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted. Luke 18:13, 14.
Ma onye ọnaụtụ isi ahụ, ebe o guzoro n’ebe dị anya, achọghị ọbụna ilie anya ya elu n’eluigwe, kama ọ na-akụ aka n’obi ya, na-asị, Chineke, meere m ebere, m bụ onye mmehie. Ana m asị unu, nwoke a laghachiri n’ụlọ ya e gụrụ ya dịka onye ezi omume kama nke ọzọ: n’ihi na onye ọ bụla nke na-ebuli onwe ya elu ka a ga-eweda ya ala; ma onye na-eweda onwe ya ala ka a ga-ebuli elu. Luk 18:13, 14.
The message of 1888 was accompanied by the descent of the angel of Revelation eighteen.
Ozi nke 1888 sooro mbilite nke mmụọ-ozi nke Mkpughe iri na asatọ.
“The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.
“Onyenwe anyị n’ebere Ya dị ukwuu zitere ndị Ya ozi kachasị oke ọnụ site n’aka ndị Okenye Waggoner na Jones. Ozi a bụ iji weta n’ihu ụwa n’ụzọ pụtara ìhè karịa Onye Nzọpụta e weliri elu, àjà maka mmehie nke ụwa dum. Ọ gosipụtara izi ezi site n’okwukwe n’ime Onye Nkwado ahụ; ọ kpọrọ ndị mmadụ ka ha nata ezi omume nke Kraịst, nke a na-eme ka ọ pụta ìhè n’ime nrubeisi nye iwu nile nke Chineke. Ọtụtụ efunahụla ịhụ Jizọs n’anya ha. Ọ dị ha mkpa ka e duzie anya ha n’ebe onye Ya dị nsọ nọ, n’ebe uru Ya dị, na n’ebe ịhụnanya Ya na-adịghị agbanwe agbanwe dị maka ezi-na-ụlọ mmadụ. E nyewo ike nile n’aka Ya, ka O wee kesaa mmadụ onyinye bara ụba, na-enye onye ọrụ mmadụ nke na-enweghị enyemaka onyinye dị oké ọnụ ahịa nke ezi omume nke Ya. Nke a bụ ozi ahụ Chineke nyere iwu ka e nye ụwa. Ọ bụ ozi mmụọ ozi nke atọ, nke a ga-ekwusa n’oké olu, ma soro ya ịwụsa Mmụọ Ya n’ọ̀tụ̀tụ̀ buru ibu.” Testimonies to Ministers, 91.
The Laodicean Message
Ozi Laodisia
“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.
“Ozi e nyere anyị site n’aka A. T. Jones, na E. J. Waggoner, bụ ozi Chineke nye chọọchị Laodisia, ma ahụhụ ga-adịrị onye ọbụla na-ekwu na ọ kwere eziokwu ma o gosighịkwa ndị ọzọ ìhè ndị ahụ Chineke nyere.” The 1888 Materials, 1053.
The Latter Rain Message
Ozi nke Mmiri Ikpeazụ
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“A ga-awụkwasị ndị nke Chineke mmiri ozuzo ikpeazụ. Mmụọ-ozi dị ike ga-esite n’eluigwe rịdata, a ga-ejikwa ebube ya mee ka ụwa niile mụo ìhè.” Review and Herald, Eprel 21, 1891.
New York City and 9/11
Obodo New York na 9/11
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Ugbu a ka okwu a na-abịa na ekwupụtala m na a ga-eji nnukwu ebili mmiri bibie New York? Nke a abụghị ihe m kwuru mgbe ọ bụla. Ekwuwo m, dịka m lere nnukwu ụlọ ndị ahụ a na-ewuli n’ebe ahụ, ala n’ala, sị, ‘Lee ụdị ihe egwu dị ukwuu ga-eme mgbe Onyenweanyị ga-ebili iji maa jijiji ụwa nke ukwuu! Mgbe ahụ ka a ga-emezu okwu ndị dị na Mkpughe 18:1–3.’ Isi nke iri na asatọ dum nke Mkpughe bụ ịdọ aka ná ntị banyere ihe na-abịa n’elu ụwa. Ma enweghị m ìhè pụrụ iche gbasara ihe na-abịa n’elu New York, naanị na amaara m na otu ụbọchị a ga-akwatu nnukwu ụlọ ndị ahụ dị n’ebe ahụ site n’ịtụgharị na ịtụgharịgharị nke ike Chineke. Site n’ìhè e nyere m, amaara m na mbibi dị n’ime ụwa. Otu okwu sitere n’ọnụ Onyenweanyị, otu mmetụ nke ike ya dị ukwuu, ma ụlọ ndị a dị arọ ga-ada. Ihe omume ga-eme nke ịdị egwu ha karịrị ihe anyị pụrụ ichetụ n’echiche.” Review and Herald, July 5, 1906.
Peter the publican represents a soul who is justified by faith, and justification by faith is the third angel’s message; it is the Laodicean message that arrived at 9/11, when the great buildings of New York came down and Revelation 18:1–3 was fulfilled. Then the latter rain began to sprinkle and the sealing of the one hundred and forty-four thousand began. At the ending of the sealing time of the one hundred and forty-four thousand, the angel of Revelation eighteen descended as Michael the archangel and resurrected Peter by three tests. The first test began on December 31, 2023, and represented the foundational truth that Rome is the power in verse fourteen of Daniel eleven that establishes the vision. That vision is the chazon vision that represents the external line of prophecy, which Solomon says is life or death.
Pita onye ọna ụtụ na-anọchite anya mkpụrụ obi a na-agụ dị ka onye ezi omume site n’okwukwe, ịgụ mmadụ dị ka onye ezi omume site n’okwukwe bụkwa ozi mmụọ ozi nke atọ; ọ bụ ozi Laodisia nke rutere na 9/11, mgbe nnukwu ụlọ ndị dị na New York dara ala, e mezukwara Mkpughe 18:1–3. Mgbe ahụ, mmiri ozuzo nke ikpeazụ malitere izo ntakịrị ntakịrị, a malitekwara ịka ndị ahụ dị otu narị puku na puku iri anọ na anọ akara. N’ọgwụgwụ oge ịka ndị ahụ dị otu narị puku na puku iri anọ na anọ akara, mmụọ ozi nke Mkpughe isi iri na asatọ rịdatara dị ka Maịkel onyeisi ndị mmụọ ozi ma mee ka Pita si n’ọnwụ bilie site n’ule atọ. Ule nke mbụ malitere na Disemba 31, 2023, ma nọchite anya eziokwu ntọala ahụ nke bụ na Rom bụ ike ahụ dị n’amaokwu iri na anọ nke Daniel isi iri na otu nke na-eme ka ọhụụ ahụ guzosie ike. Ọhụụ ahụ bụ ọhụụ chazon ahụ nke na-anọchite anya ahịrị amụma nke mpụga, nke Solomọn kwuru na ọ bụ ndụ ma ọ bụ ọnwụ.
Where there is no [chazon] vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Ebe ọhụhụ [chazon] na-adịghị, ndị mmadụ na-ala n’iyi; ma onye na-edebe iwu, ngọzi na-adịrị ya. Ilu 29:18.
Peter’s second test is the temple test that requires entering the Most Holy Place by faith as Sister White illustrated in her first visions. There she saw the seventh-day Sabbath commandment glowing above the other nine commandments. That doctrine at the opening of the judgment represents the doctrine of the incarnation that glows above the other prophetic doctrines in the latter days, during the closing of the judgment. The incarnation of Christ the Divine, taking upon Himself fallen sinful flesh, though He knew no sin, is represented in a variety of illustrations. The most significant is the doctrine of the seven times. The doctrine of the seven times was the alpha of Miller’s prophetic discoveries, and it was the doctrine in 1856 that represented the omega doctrine of Millerite history where Millerite Philadelphian Adventism rebelled over seven years and became the Laodicean Seventh-day Adventist church in 1863.
Ule nke abụọ nke Pita bụ ule ụlọ nsọ, nke chọrọ ka mmadụ site n’okwukwe banye n’Ebe Kachasị Nsọ, dị ka Nwanne Nwanyị White gosipụtara n’ọhụụ ndị mbụ ọ hụrụ. N’ebe ahụ, ọ hụrụ iwu Ụbọchị Izu Ike nke ụbọchị nke asaa ka ọ na-enwu gbaa karịa iwu itoolu ndị ọzọ. Ozizi ahụ, n’oge mmeghe nke ikpe ahụ, na-anọchi anya ozizi banyere ịghọ mmadụ nke na-enwu gbaa karịa ozizi amụma ndị ọzọ n’ụbọchị ndị ikpeazụ, n’oge mmechi nke ikpe ahụ. A na-eji ihe atụ dị iche iche anọchi anya ịghọ mmadụ nke Kraịst, Onye bụ Chineke, bụ́ onye weere anụ ahụ dara ada nke mmehie yikwasị Onwe Ya, ọ bụ ezie na Ọ maghị mmehie. Nke kasị mkpa n’ime ha bụ ozizi banyere oge asaa. Ozizi banyere oge asaa bụ alfa nke nchọpụta Miller banyere amụma, n’afọ 1856, ọ bụkwa ya bụ ozizi nọchiri anya ozizi omega nke akụkọ ihe mere eme nke ndị na-eso Miller, ebe òtù Adventist Filadelfia nke ndị na-eso Miller nupụrụ isi ruo afọ asaa wee ghọọ Ụka Adventist Ụbọchị nke Asaa nke Laodisia n’afọ 1863.
The two sticks of Ezekiel thirty-seven represent the two 2,520-year judgments against the northern and southern kingdoms. The northern kingdom represents human flesh and the southern kingdom represents the mind that was designed to be united with the mind of Christ; thus, Divinity would be united with humanity. That is the doctrine of the incarnation in a simplified representation. The seven times was the alpha and omega of Millerite history and as it represents the incarnation it is also the omega of Seventh-day Adventist history in relation to the alpha Sabbath doctrine in 1844. One is a sign of the seventh-day Sabbath and the other is the sign of the seventh-year Sabbath.
Osisi abụọ nke Ezikiel iri atọ na asaa na-anọchi anya ikpe abụọ ahụ nke afọ 2,520 e wetara megide alaeze ugwu na alaeze ndịda. Alaeze ugwu na-anọchi anya anụ ahụ nke mmadụ, alaeze ndịda kwa na-anọchi anya uche ahụ e kere ka e jikọta ya na uche Kraịst; ya mere, Aịdị Chineke ga-ejikọta na mmadụ. Nke ahụ bụ ozizi nke mbata n’anụ ahụ, n’ụdị nnọchi anya e mere ka ọ dị mfe. Oge asaa ahụ bụ alfa na omega nke akụkọ ihe mere eme Millerite, ma ebe ọ na-anọchi anya mbata n’anụ ahụ, ọ bụkwa omega nke akụkọ ihe mere eme Seventh-day Adventist n’ihe gbasara ozizi alfa nke Sabbath n’afọ 1844. Otu bụ akara nke Sabbath ụbọchị nke asaa, nke ọzọ bụkwa akara nke Sabbath afọ nke asaa.
Peter’s name is changed at Panium, which was the second step for Abraham’s representation of the first covenant with a chosen people, and Peter becomes the representative of the last covenant with a chosen people at his second step. It is the second step in the line of chapters eleven through twenty-two, and it is the second of three times Peter, James and John went with Jesus away from the other disciples and the second of three times the heavenly Father spoke. Nero’s line ends at the midpoint between the battles of Raphia and Panium, for it aligns with the other two periods of 250 years that began in 457 BC and 1776. 457 BC ended in 207 BC and 1776 ends in 2026. Peter is at 207 BC, 2026, 313 and the temple test that precedes the third and litmus test of the loosing of the ass, which is represented as the feast of trumpets.
A gbanwere aha Pita na Panium, nke bụ nzọụkwụ nke abụọ n’ihe nnọchianya Abraham banyere ọgbụgba-ndụ mbụ ya na ndị a họpụtara, ma Pita aghọọ onye nnọchi anya ọgbụgba-ndụ ikpeazụ ya na ndị a họpụtara n’nzọụkwụ nke abụọ ya. Nke a bụ nzọụkwụ nke abụọ n’usoro isi nke iri na otu ruo iri abụọ na abụọ, ọ bụkwa nke abụọ n’ime ugboro atọ Pita, Jemis na Jọn sooro Jizọs pụọ iche n’ebe ndị ọzọ na-eso ụzọ nọ, nakwa nke abụọ n’ime ugboro atọ Nna nke eluigwe kwuru okwu. Usoro Nero na-akwụsị n’etiti etiti agha ndị dị na Raphia na Panium, n’ihi na ọ kwekọrọ na oge abụọ ndị ọzọ nke afọ 250 nke malitere na 457 BC na 1776. 457 BC kwụsịrị na 207 BC, 1776 kwa na-akwụsị na 2026. Pita dị na 207 BC, 2026, 313 na ule ụlọ nsọ nke na-ebute ule nke atọ na ule ikpeazụ nke ịtọghe ịnyịnya ibu, nke a na-anọchi anya ya dịka emume opi.
Peter’s test is to follow Christ into the Most Holy Place, and his work is to correct and then proclaim the corrected message of the fireballs of Nashville. Peter’s message of the fireballs of Nashville is the message of Pentecost that was first presented in the upper room and thereafter in the temple. He presents his message identifying the fireballs of Nashville, and the fulfillment of the battle of Raphia, in conjunction with the battle of Panium, which becomes the battle of Actium at the Sunday law of verse sixteen. The Sunday law of verse sixteen is also the Sunday law of verse forty-one and of verse twenty-two. Those three verses also align with verse thirty-one where the papacy took control in 538 and passed a Sunday law at the third Council of Orleans. The verses that lead to verse thirty-one identify waymarks that led to the Sunday law of 538 and typify the history that precedes the soon coming Sunday law.
Ọnwale Pita bụ iso Kraịst banye n’Ebe Kachasị Nsọ, ọrụ ya kwa bụ imezi ozi banyere bọl ọkụ nke Nashville, ma mesịa kpọsaa ozi ahụ e meziri emezi. Ozi Pita banyere bọl ọkụ nke Nashville bụ ozi Pentikọst nke e buru ụzọ kpọpụta n’ụlọ elu ahụ, ma emesịa n’ụlọ nsọ. Ọ na-eweta ozi ya site n’ịkọwapụta bọl ọkụ nke Nashville na mmezu nke agha Raphia, n’otu njikọ na agha Panium, nke na-aghọ agha Actium n’iwu ụbọchị Sọnde nke amaokwu nke iri na isii. Iwu ụbọchị Sọnde nke amaokwu nke iri na isii bụkwa iwu ụbọchị Sọnde nke amaokwu nke iri anọ na otu na nke amaokwu nke iri abụọ na abụọ. Amaokwu atọ ahụ na-adabakọkwa na amaokwu nke iri atọ na otu ebe ọchịchị popu jidere ọchịchị n’afọ 538 ma wepụta iwu ụbọchị Sọnde na Kansụl nke Atọ nke Orleans. Amaokwu ndị na-eduga n’amaokwu nke iri atọ na otu na-akọwapụta akara-ụzọ ndị duru gaa n’iwu ụbọchị Sọnde nke 538 ma bụrụkwa onyinyo nke akụkọ ihe mere eme nke na-ebute iwu ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya.
For the ships of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:30, 31.
N’ihi na ụgbọ mmiri nke Chitim ga-abịa imegide ya: ya mere, ọ ga-enwe mwute, laghachi, ma were iwe megide ọgbụgba ndụ nsọ ahụ: otú a ka ọ ga-eme; ọbụna ọ ga-alaghachi, ma soro ndị na-ahapụ ọgbụgba ndụ nsọ ahụ nwee nghọta. Ndị agha ga-eguzo n’akụkụ ya, ha ga-emetọkwa ebe nsọ nke ike, wepụkwa àjà a na-achụ kwa ụbọchị, ha ga-etinyekwa ihe arụ ahụ nke na-eweta mbibi. Daniel 11:30, 31.
The “ships of Chittim” represented the Vandals, who are also represented as the second trumpet in Revelation chapter eight. The progressive demise of Rome began in 330, when Constantine divided the kingdom into east and west. He thereafter divided it up to his three sons. The Roman Empire that had been invincible from the battle of Actium was then divided into two parts, then three parts, then the first four trumpets of Revelation eight represented the onslaught of enemies that brought western Rome to a conclusion in 476. Eastern Rome at Constantinople continued until the end of the fifth and beginning of the sixth trumpets, which are also the first and second woes. The time prophecy of one hundred and fifty years of the first woe ended on the date that the time prophecy of the second woe began.
“Ụgbọ mmiri Chittim” nọchiri anya ndị Vandals, ndị a na-anọchikwa anya ha dịka opi nke abụọ n’Akwụkwọ Mkpughe isi nke asatọ. Mmebi Rome nke na-aga n’ihu malitere n’afọ 330, mgbe Constantine kewara alaeze ahụ n’ọwụwa anyanwụ na ọdịda anyanwụ. Mgbe nke ahụ gasịrị, o kesakwara ya ụmụ ya ndị ikom atọ. Alaeze Ukwu Rom nke anọwo na-enweghị onye meriri ya kemgbe agha Actium, ekewara ya mgbe ahụ ụzọ abụọ, emesịa ụzọ atọ, mgbe ahụkwa opi anọ mbụ nke Mkpughe 8 nọchiri anya mwakpo nke ndị iro nke wetara Rome ọdịda anyanwụ na njedebe ya n’afọ 476. Rome ọwụwa anyanwụ na Constantinople gara n’ihu ruo na njedebe nke opi nke ise na mmalite nke opi nke isii, ndị bụkwa ahụhụ mbụ na nke abụọ. Amụma oge nke otu narị afọ na afọ iri ise nke ahụhụ mbụ kwụsịrị n’ụbọchị ahụ ka amụma oge nke ahụhụ nke abụọ malitere.
Babylon fell in one night. Maybe you would argue that Cyrus first had to divert the river and that took a period of time, but the fall of Babylon was in one night, whereas the fall of Rome covered 1,123 years. Those years contained specific prophetic waymarks that describe the progressive demise of Imperial Rome, and Imperial pagan Rome typifies the United States in its work of placing the papacy upon the throne as the fifth kingdom of Bible prophecy in 538. The papacy is placed upon the throne at the Sunday law of verse sixteen of Daniel eleven. The waymarks that typify the work of the United States are represented in the waymarks of pagan Rome’s progressive demise.
Babilọn dara n’otu abalị. Ikekwe ị ga-arụ ụka na Saịrọs aghaghị ibu ụzọ gbanwee ụzọ osimiri ahụ si asọ, nakwa na nke ahụ were oge ụfọdụ, ma Babilọn dara n’otu abalị, ebe ọdịda Rom were afọ 1,123. N’afọ ndị ahụ, e nwere akara ụzọ amụma ndị a kapịrị ọnụ nke na-akọwa otú Alaeze Ukwu Rom si jiri nwayọọ nwayọọ daa; Alaeze Ukwu Rom ahụ nke na-ekpere arụsị bụkwa ihe atụ amụma nke United States n’ọrụ ya nke itinye ọchịchị popu n’ocheeze dị ka alaeze nke ise n’amụma Baịbụl n’afọ 538. A na-etinye ọchịchị popu n’ocheeze n’oge iwu Sọnde dị n’amaokwu nke iri na isii nke Daniel isi iri na otu. A na-egosipụta akara ụzọ ndị bụ ihe atụ amụma nke ọrụ United States n’akara ụzọ ndị gosiri otú Rom nke na-ekpere arụsị si jiri nwayọọ nwayọọ daa.
The ships of Chittim represented a financial disaster for Rome, for the navy of the Vandals brought havoc to the shipping lanes of the Mediterranean. In the latter days, Islam is portrayed as a financial disaster for the kings of the earth. The Vandals and their ships were the second trumpet power and the three woes are Islamic trumpet powers. The first was Arabia, the second Turkey and the third is worldwide.
Ụgbọ mmiri nke Chittim nọchiri anya ọdachi akụ na ụba nye Rom, n’ihi na agha mmiri nke ndị Vandals wetara mbibi n’ụzọ ụgbọ mmiri nke Oké Osimiri Mediterenian. N’ụbọchị ikpeazụ, a na-egosi Islam dịka ọdachi akụ na ụba nye ndị eze nke ụwa. Ndị Vandals na ụgbọ mmiri ha bụ ike opi nke abụọ, opi atọ nke ahụhụ ndị ahụ bụkwa ike opi nke Islam. Nke mbụ bụ Arabia, nke abụọ bụ Turkey, nke atọkwa bụ nke ụwa nile.
Ships are a symbol of economic power, and in the Scriptures the ships of Tarshish are the premier symbols of economic power. Those ships are sunk by an angry east wind in the midst of the seas, and in the Scriptures Islam is the children of the east. When Islam is noted in the prophetic sequence of events it produces an economic crisis. Islam is represented with Balaam as an ass, which is the Hebrew word that is translated as “wild man” in the first introduction of Ishmael in the Scriptures. Ishmael is the father of Islam at the prophetic level, not denying Abraham as Ishmael’s father, but Ishmael’s twelve tribes become known as the children of the east in the Scriptures.
Ụgbọ mmiri bụ ihe nnọchianya nke ike akụnụba, ma n’Akwụkwọ Nsọ, ụgbọ mmiri Tashịsh bụ ihe nnọchianya kacha elu nke ike akụnụba. Ụgbọ mmiri ndị ahụ ka ifufe ọwụwa anyanwụ nke iwe juru na ya na-emikpu n’etiti osimiri, ma n’Akwụkwọ Nsọ, Islam bụ ụmụ ọwụwa anyanwụ. Mgbe a kpọrọ Islam n’usoro amụma nke ihe omume, ọ na-ebute nsogbu akụnụba. A na-anọchi Islam anya site n’aka Belam dịka ịnyịnya ibu, nke bụ okwu Hibru a sụgharịrị dịka “nwoke ọhịa” n’ịkpọbata mbụ nke Ishmael n’Akwụkwọ Nsọ. Ishmael bụ nna Islam n’ogo amụma, n’agbanyeghị na a naghị agọnarị Ebreham dịka nna Ishmael, ma ebo iri na abụọ nke Ishmael ghọrọ ndị a maara dịka ụmụ ọwụwa anyanwụ n’Akwụkwọ Nsọ.
In the latter days Balaam, symbol of the United States as a false prophet, strikes his ass three times, representing three strikes of Islam. 9/11 was the first of those strikes and marked the arrival of the sealing angel, who ascends from the east during the rough east winds of strife. The second strike of Islam is twofold, for the second step marks a doubling. On October 7, 2023, Islam unexpectedly struck literal Israel, and when Nashville, Tennessee, is unexpectedly struck by Islam, spiritual Israel will have been struck. In the story of Balaam, the second waymark came between two vineyards and the two vineyards of the Lord of Hosts were ancient literal Israel and the United States, modern spiritual Israel. Balaam’s third waymark was when the ass spoke; and the symbol of speaking that marks the end of the sealing time of the one hundred and forty-four thousand that began at 9/11 is the Sunday law, when the United States speaks as a dragon. The great earthquake of Revelation eleven is that Sunday law, where the third woe cometh quickly, where the United States, the ass and Zechariah speak.
N’ụbọchị ndị ikpeazụ, Belam, onye na-anọchi anya United States dị ka onye amụma ụgha, na-eti ịnyịnya ibu ya ihe ugboro atọ, nke na-anọchi anya mwakpo atọ nke Islam. 9/11 bụ nke mbụ n’ime mwakpo ndị ahụ, ọ kakwara akara ọbịbịa mmụọ ozi ahụ na-akanye akara, onye na-arịgo site n’ọwụwa anyanwụ n’oge ifufe ọwụwa anyanwụ siri ike nke esemokwu. Mwakpo nke abụọ nke Islam nwere akụkụ abụọ, n’ihi na nzọụkwụ nke abụọ na-egosi mmụba okpukpu abụọ. N’ụbọchị 7 nke Ọktoba, 2023, Islam wakporo Izrel nke anụ ahụ n’ụzọ a na-atụghị anya ya, mgbe Islam ga-awakpokwa Nashville, Tennessee, n’ụzọ a na-atụghị anya ya, ọ ga-abụ na a wakpowo Izrel nke mmụọ. N’akụkọ Belam, akara ụzọ nke abụọ pụtara n’etiti ubi vaịn abụọ, ubi vaịn abụọ nke Onyenwe Ụsụụ Ndị Agha bụkwa Izrel nke anụ ahụ nke oge ochie na United States, bụ́ Izrel nke mmụọ nke oge a. Akara ụzọ nke atọ nke Belam bụ mgbe ịnyịnya ibu ahụ kwuru okwu; ihe nnọchianya nke ikwu okwu nke na-egosi njedebe nke oge ịkanye mmadụ otu narị puku na puku iri anọ na anọ ahụ akara, bụ́ oge malitere na 9/11, bụkwa iwu Sọnde, mgbe United States na-ekwu okwu dị ka dragọn. Nnukwu ala ọma jijiji nke Mkpughe isi iri na otu bụ iwu Sọnde ahụ, ebe ahụhụ nke atọ na-abịa ngwa ngwa, ebe United States, ịnyịnya ibu ahụ na Zekaraya na-ekwu okwu.
The father of John the Baptist was of the eighth of twenty-four courses of priests set up by David to serve in the temple. Zechariah the priest was struck dumb due to disbelief until the birth of his son John and is a symbol of the number eight (a symbol of the priesthood). At the Sunday law the final generation of priests, represented by John the Baptist, will speak as represented by his father Zechariah. Christ identified John as Elijah, and Elijah’s latter-day message is represented by a father and child relationship, as were Zechariah and John. John was typified by Jeremiah who had been told that if he would return, he would be God’s mouth.
Nna Jọn onye na-eme baptizim so n’ìgwè nke asatọ n’ime ìgwè ndị nchụàjà iri abụọ na anọ Devid guzobere ka ha na-eje ozi n’ụlọ nsọ. E mere ka Zekaraya onye nchụàjà bụrụ ogbi n’ihi ekweghị ekwe ya ruo mgbe a mụrụ nwa ya nwoke Jọn, ọ bụkwa ihe nnọchianya nke ọnụọgụ asatọ (ihe nnọchianya nke ọkwa nchụàjà). N’oge iwu Sọnde, ọgbọ ikpeazụ nke ndị nchụàjà, nke Jọn onye na-eme baptizim na-anọchi anya ya, ga-ekwu okwu dị ka e ji nna ya Zekaraya nọchite anya ya. Kraịst kọwara Jọn dị ka Ịlaịja, e jikwa mmekọrịta dị n’etiti nna na nwa nọchite anya ozi Ịlaịja nke oge ikpeazụ, dị ka ọ dị n’etiti Zekaraya na Jọn. Jeremaya, onye a gwara na ọ bụrụ na ọ laghachite, ọ ga-abụ ọnụ Chineke, bụ ihe nnọchianya buru Jọn ụzọ.
Jeremiah was lamenting the first disappointment of July 18, 2020 and if he returned, he would become God’s mouth at the Sunday law, when he presented the prophetic message of Habakkuk, which had tarried, but was to “speak” at the end. Jeremiah, and therefore John, and therefore Peter was to speak the message of Habakkuk at the point that the ass of Islam speaks, and when the United States speaks as a dragon.
Jeremaịa nọ na-akwa ákwá maka mmechuihu mbụ nke Julaị 18, 2020, ma ọ bụrụ na ọ laghachiri, ọ ga-abụ ọnụ Chineke n’oge iwu Ụka, mgbe o wetara ozi amụma nke Habakuk, nke tara aka, ma nke ga-“ekwu okwu” na ọgwụgwụ ya. Jeremaịa, ya mere Jọn, ya merekwa Pita ga-ekwu ozi Habakuk n’ebe ahụ ebe ịnyịnya ibu nke Alakụba na-ekwu okwu, na mgbe United States na-ekwu okwu dịka dragọn.
Peter at Caesarea Philippi, which is Panium, is in a period of time that preceded the waymark of the “mount” that was to be followed by the triumphal entry which led to the cross, or the Sunday law. The period of time is represented by the battle of Panium, which ends in victory for the pope and his proxy power of the United States. Panium is the third of three proxy wars, the first of which concluded at the wall of Berlin in 1989, and the last or third proxy war concludes at the tearing down of the “wall” of separation of church and state. 1989 marked the climax of a proxy war called the “cold war” that had begun at the end of the second World War, and Panium represents a cold war that ends at the third World War as represented by the battle of Actium. In the middle of the first and third waymarks of three proxy wars is the literal war in the Ukraine, represented by the battle of Raphia in verses eleven and twelve.
Peter nọ na Caesarea Philippi, nke bụ Panium, n’oge dị tupu akara ụzọ nke “ugwu” ahụ, nke mbata mmeri ga-esote, bụ́ mbata nke dugara n’obe, ma ọ bụ n’iwu Sọnde. A na-eji ọgụ Panium nọchite anya oge ahụ, bụ́ ọgụ nke na-ejedebe ná mmeri maka popu na ike ọchịchị na-anọchite anya ya, bụ́ United States. Panium bụ nke atọ n’agha nnọchiteanya atọ, nke mbụ n’ime ha jedebere na mgbidi Berlin n’afọ 1989, agha nnọchiteanya ikpeazụ ma ọ bụ nke atọ na-ejedebekwa ná nkwatu nke “mgbidi” na-ekewa chọọchị na ọchịchị obodo. Afọ 1989 kara oge agha nnọchiteanya a kpọrọ “agha oyi” ruru n’ókè ya kasị elu, bụ́ agha nke malitere ná ngwụcha Agha Ụwa nke Abụọ, Panium na-anọchikwa anya agha oyi nke na-ejedebe n’Agha Ụwa nke Atọ, dị ka ọgụ Actium si anọchi anya ya. N’etiti akara ụzọ nke mbụ na nke atọ nke agha nnọchiteanya atọ ahụ ka agha a na-alụ n’ezie na Ukraine dị, nke ọgụ Raphia n’amaokwu iri na otu na iri na abụọ na-anọchi anya ya.
Panium is a cold war that leads to the third World War as represented by the cold war that ended at the time of the end in 1989, and that had begun at the end of the second World War. In the waymarks represented by verse ten and 1989, verses eleven and twelve and the Ukrainian War that began in 2014, and verses thirteen through fifteen and the current cold war between MAGA-ism and globalism, there were three presidents that marked alliances between the papacy and the United States.
Panium bụ agha oyi nke na-eduga n’Agha Ụwa nke Atọ, dị ka agha oyi ahụ nke kwụsịrị n’oge ọgwụgwụ n’afọ 1989, nke malitebukwara ná ngwụcha Agha Ụwa nke Abụọ, si nọchite anya ya. N’akara ụzọ ndị amaokwu iri na afọ 1989, amaokwu iri na otu na iri na abụọ na Agha Yukren nke malitere n’afọ 2014, nakwa amaokwu iri na atọ ruo na iri na ise na agha oyi dị ugbu a n’etiti usoro echiche MAGA na usoro echiche ijikọ ụwa ọnụ nọchiri anya ha, e nwere ndị isi ala atọ bụ ndị gosipụtara njikọ aka dị n’etiti ọchịchị popu na United States.
Ronald Reagan was in a secret alliance with Pope John Paul II, a conservative pope in terms of the satanic Fatima prophecies, and is connected with the prophetic history of verse ten. Obama’s presidency aligns with the history of the battle of Raphia in verses eleven and twelve. In his presidency there were two symbolic popes, for the second waymark identifies a doubling. At the third waymark of verses thirteen to fifteen, the pope is the first pope from the United States. We initially assumed Pope Leo was a conservative pope as typified by John Paul II, but when applied under the prophetic application of a triple application, the third waymark possesses the characteristics of the first two fulfillments, so Leo is the conservative John Paul II and he is the former head of the Office of the Inquisition, Benedict XVI, who resigned for the woke pope Francis during Obama’s term.
Ronald Reagan nwere njikọ aka nzuzo ya na Popu John Paul II, bụ́ popu na-agbaso ụkpụrụ ọdịnala n'ihe gbasara amụma Fatima nke Setan, a na-ejikọtakwa Reagan na akụkọ ihe mere eme nke amụma dị n'amaokwu nke iri. Oge ọchịchị Obama dịka onye isi ala kwekọrọ n'akụkọ ihe mere eme nke agha Raphia dị n'amaokwu nke iri na otu na nke iri na abụọ. N'oge ọchịchị ya, e nwere popu abụọ bụ́ ihe nnọchianya, n'ihi na akara ụzọ nke abụọ na-egosi ịba okpukpu abụọ. N'akara ụzọ nke atọ dị n'amaokwu nke iri na atọ ruo na nke iri na ise, popu ahụ bụ popu mbụ si United States. Na mbụ, anyị chere na Popu Leo bụ popu na-agbaso ụkpụrụ ọdịnala, dịka John Paul II bụụrụ ya ihe atụ, ma mgbe e tinyere ya n'ọrụ dịka usoro itinye amụma n'ọrụ ugboro atọ si dị, akara ụzọ nke atọ nwere njirimara nke mmezu abụọ mbụ, ya mere Leo bụ John Paul II ahụ na-agbaso ụkpụrụ ọdịnala, ọ bụkwa onye bụbu onyeisi Ụlọ Ọrụ Nnyocha Okwukwe, Benedict XVI, onye gbara arụkwaghịm ka popu Francis, onye na-akwado echiche ọgbara ọhụrụ banyere ịha nhata na ikpe ziri ezi n'obodo, nọchie ya n'oge ọchịchị Obama.
The first proxy war is represented by one verse, the second by two and the third by three verses. The cold war that ended in 1989 began at the end of the second World War, and the third World War represented by the battle of Actium begins at the end of the cold war that is represented by the battle of Panium. The three world wars, as with the three proxy wars, are governed by the principles associated with a triple application of prophecy. The end of the second World War began a cold war that ended with the eighth president from Roosevelt in 1945, who was Reagan. Reagan at the time of the end in 1989 began a series of eight presidents leading to Trump (who is of the seven). The cold war of Trump began in 2015, when he announced his candidacy for president and stirred up the globalists, in fulfillment of Daniel eleven verse two. That cold war ends at the Sunday law, which is the battle of Actium, the third obstacle of Rome before she rules supremely.
A na-eji otu amaokwu anọchi anya agha nnọchiteanya nke mbụ, amaokwu abụọ anọchi anya nke abụọ, amaokwu atọkwa anọchi anya nke atọ. Agha nzuzo nke kwụsịrị n'afọ 1989 malitere ná ngwụcha Agha Ụwa nke Abụọ, Agha Ụwa nke Atọ nke ọgụ Actium na-anọchi anya ya na-amalitekwa ná ngwụcha agha nzuzo nke ọgụ Panium na-anọchi anya ya. Agha ụwa atọ ahụ, dị ka agha nnọchiteanya atọ ahụ, nọ n'okpuru ụkpụrụ ndị metụtara itinye amụma n'ọrụ ugboro atọ. Ngwụcha Agha Ụwa nke Abụọ butere mmalite agha nzuzo nke kwụsịrị n'oge Reagan, bụ́ onye isi ala nke asatọ ma a gụọ malite na Roosevelt n'afọ 1945. Reagan, n'oge ọgwụgwụ n'afọ 1989, malitere usoro ndị isi ala asatọ nke dugara na Trump (onye so na ndị asaa ahụ). Agha nzuzo nke Trump malitere n'afọ 2015, mgbe ọ mara ọkwa na ya na-azọ ọkwa onye isi ala ma kpalie ndị na-akwado njikọ ụwa ọnụ, nke a wee bụrụ mmezu nke Daniel isi iri na otu, amaokwu nke abụọ. Agha nzuzo ahụ na-agwụ n'oge iwu Sọnde, nke bụ ọgụ Actium, ihe mgbochi nke atọ Rom ga-emeri tupu ọ chịa n'ike kachasị elu.
Roosevelt began eight presidents to Reagan which began eight presidents to Trump. Roosevelt marks the second World War, dying on April 12th of 1945, and then Truman was president when the European war ended on May 8th, and the Pacific war ended on September 2nd. The European war was largely a land battle and the Pacific war was a sea battle, just as Panium represents a land battle and Actium represents a sea battle. The first illustrates the last, and the sequence of eight presidents is established upon the witness of Daniel eleven, verses two and three, and also upon the enigma of the eighth being of the seven. In the first two Continental Congresses at the beginning of the history of the earth beast of Revelation thirteen, there were seven terms of presidents. In that history George Washington was appointed as Commander in Chief. As the first official president, Washington’s appointment in the Second Continental Congress symbolizes Washington in the very beginning as the eighth of seven presidents.
Roosevelt malitere usoro ndị isi ala asatọ nke ruru na Reagan, bụ onye malitekwara usoro ndị isi ala asatọ nke ruru na Trump. Roosevelt bụ ihe nrịbama nke Agha Ụwa nke Abụọ; ọ nwụrụ n'ụbọchị iri na abụọ nke ọnwa Eprel, 1945, mgbe nke ahụ gasịrị, Truman bụ onye isi ala mgbe agha Europe kwụsịrị n'ụbọchị asatọ nke ọnwa Mee, agha Pasifik akwụsịkwa n'ụbọchị abụọ nke ọnwa Septemba. Agha Europe bụkarị ọgụ a lụrụ n'elu ala, ebe agha Pasifik bụ ọgụ a lụrụ n'oké osimiri, dị nnọọ ka Panium na-anọchi anya ọgụ a lụrụ n'elu ala, Actium ana-anọchikwa anya ọgụ a lụrụ n'oké osimiri. Nke mbụ na-egosipụta nke ikpeazụ, e guzobekwara usoro ndị isi ala asatọ ahụ na ntọala àmà dị na Daniel iri na otu, amaokwu nke abụọ na nke atọ, nakwa n'ihe omimi nke onye nke asatọ ịbụ otu n'ime ndị asaa ahụ. Na Nzukọ Kọntinent nke Mbụ na nke Abụọ, ná mmalite akụkọ ihe mere eme nke anụ ọhịa nke ala nke Mkpughe iri na atọ, e nwere oge ọchịchị asaa nke ndị isi ala. N'akụkọ ihe mere eme ahụ, a họpụtara George Washington ka ọ bụrụ Ọchịagha Kasị Elu. Dị ka onye isi ala mbụ a kwadoro n'ụzọ iwu, nhọpụta Washington na Nzukọ Kọntinent nke Abụọ na-anọchi anya Washington site ná mmalite kpọmkwem dị ka onye nke asatọ n'ime ndị isi ala asaa.
The first president was the eighth of the first seven presidents, and the last president is the eighth that is of the seven. The priest Zechariah speaks at the birth of John, when the ass speaks, and when the earth beast speaks. This is where the vision of Habakkuk speaks as well. The birth of John, typifying the ensign of the one hundred and forty-four thousand at the Sunday law, is the last generation of Zechariah the priest. Zechariah was in the eighth of twenty-four courses of priests. At the Sunday law Zechariah (the priests) speak, when Islam (the ass) speaks and the United States speaks as a dragon. At that waymark the papal deadly wound is healed and she becomes the eighth that is of the seven. Trump is also the eighth that is of the seven, and it is he that forms the image of the beast that is finalized at the Sunday law. The priesthood of the one hundred and forty-four thousand then become God’s mouth, and speak the message in the loud cry of the third angel. That priesthood is the eighth church that is of the seven.
Onye isi ala mbụ bụ onye nke asatọ n’ime ndị isi ala asaa mbụ ahụ, onye isi ala ikpeazụ bụkwa onye nke asatọ nke si n’ime asaa ahụ. Zekaraya onye nchụàjà na-ekwu okwu n’oge ọmụmụ Jọn, mgbe ịnyịnya ibu na-ekwu okwu, nakwa mgbe anụ ọhịa nke si n’ala pụta na-ekwu okwu. Ọ bụ n’ebe a ka ọhụụ Habakuk na-ekwukwa okwu. Ọmụmụ Jọn, nke na-ese onyinyo ọkọlọtọ nke otu narị puku na puku iri anọ na anọ ahụ n’oge iwu Sọnde, bụ ọgbọ ikpeazụ nke Zekaraya onye nchụàjà. Zekaraya so n’ìgwè nke asatọ n’ime ìgwè ndị nchụàjà iri abụọ na anọ. N’oge iwu Sọnde, Zekaraya (ndị nchụàjà) na-ekwu okwu, mgbe okpukpe Alakụba (ịnyịnya ibu) na-ekwu okwu, Mba Amerịka na-ekwukwa okwu dị ka dragọn. N’akara ụzọ ahụ, ọnya na-egbu egbu nke ọchịchị popu na-agbake, ọchịchị popu ahụ na-aghọkwa onye nke asatọ nke si n’ime asaa ahụ. Trump bụkwa onye nke asatọ nke si n’ime asaa ahụ, ọ bụkwa ya na-emepụta oyiyi anụ ọhịa ahụ nke a na-emecha n’oge iwu Sọnde. Mgbe ahụ, òtù ndị nchụàjà nke otu narị puku na puku iri anọ na anọ ahụ na-aghọ ọnụ Chineke, na-ekwusakwa ozi ahụ n’oké mkpu nke mmụọ ozi nke atọ. Òtù ndị nchụàjà ahụ bụ nzukọ ụka nke asatọ nke si n’ime asaa ahụ.
Roosevelt begins eight presidents that lead to the time of the end in 1989, and he marks the transition from the second World War unto the cold war that ends in 1989. President Truman followed Roosevelt and reigned when the earth and sea battles that made up the second World War ended. As president, Truman reigned when the United Nations began on October 24, 1945. The relation of Roosevelt and Truman is established by the year 1945. Both were presidents in that year, and in that year the twofold war that was the second World War ended, and the United Nations was formed, and the cold war began.
Roosevelt bụ onye mbụ n’usoro ndị isi ala asatọ na-eduga n’oge ọgwụgwụ n’afọ 1989, ọ na-egosikwa mgbanwe site n’Agha Ụwa nke Abụọ gaa n’Agha Nzuzo nke na-akwụsị n’afọ 1989. Onye isi ala Truman nọchiri Roosevelt, ọ nọkwa n’ọchịchị mgbe agha ndị a lụrụ n’ala na n’oké osimiri, bụ́ ndị mejupụtara Agha Ụwa nke Abụọ, kwụsịrị. Dị ka onye isi ala, Truman nọ n’ọchịchị mgbe Òtù Mba Ndị Dị n’Otu malitere n’Ọktoba 24, 1945. Ọ bụ afọ 1945 na-eguzobe njikọ dị n’etiti Roosevelt na Truman. Ha abụọ bụ ndị isi ala n’afọ ahụ, ọ bụkwa n’afọ ahụ ka agha ahụ nwere akụkụ abụọ, nke bụ Agha Ụwa nke Abụọ, kwụsịrị, e guzobekwa Òtù Mba Ndị Dị n’Otu, Agha Nzuzo amalitekwa.
In 1989, there also were two presidents, as with 1945: Ronald Reagan and George Bush the first. Reagan ended the cold war and George Bush the first announced that he was first and foremost a globalist when he addressed the “forty-fifth” UN General Assembly on October 1, 1990, where he spoke about building a “new world order.” In the speech he stated, “It is in our hands to leave these dark machines behind, in the Dark Ages where they belong, and to press forward to cap a historic movement towards a new world order and a long era of peace.”
N’afọ 1989, e nwekwara ndị isi ala abụọ, dị ka ọ dị n’afọ 1945: Ronald Reagan na George Bush nke mbụ. Reagan mere ka Agha Oyi kwụsị, George Bush nke mbụ kwupụtakwara na ya bụ, karịa ihe ọ bụla ọzọ, onye na-akwado njikọta ụwa ọnụ mgbe ọ gwara Nzukọ Ezumezu nke “iri anọ na ise” nke Òtù Mba Ndị Dị n’Otu okwu n’ụbọchị 1 nke Ọktoba, 1990, ebe o kwuru banyere iwulite “usoro ụwa ọhụrụ.” N’okwu ahụ, o kwuru, “Ọ dị n’aka anyị ịhapụ igwe ọchịchịrị ndị a n’azụ, n’Oge Ọchịchịrị ebe ha kwesịrị ịnọ, na ịgbalịsi ike ịga n’ihu iji mee ka ije dị ịrịba ama n’akụkọ ihe mere eme nke na-eduga n’usoro ụwa ọhụrụ na ogologo oge udo zuo oke.”
In this speech, Bush linked the concept to post-Cold War cooperation, the Gulf Crisis (Iraq’s invasion of Kuwait), strengthening the UN, and a new partnership of nations based on the rule of law. Bush the first popularized the phrase “new world order” a few weeks earlier in a September 11, 1990, address to a joint session of Congress.
N’okwu a, Bush jikọtara echiche ahụ na imekọ ihe ọnụ mgbe Agha Ọtutu gasịrị, Nsogbu Ọwara Persia (mbuso agha Iraq wakporo Kuwait), ime ka Mba Ụwa dị n’Otu (UN) sikwuo ike, na mmekọrịta ọhụrụ nke mba dị iche iche dabere n’ọchịchị iwu. Bush nke mbụ mere ka okwu a bụ “usoro ụwa ọhụrụ” bụrụ nke a ma ama izu ole na ole tupu nke a, n’okwu o kwuru na Septemba 11, 1990, n’ihu nnọkọ jikọtara ọnụ nke Congress.
Notice the fact that Bush placed his UN speech in a context where he identified the recent cold war ending in terms of the “Dark Ages.” The Dark Ages ended at the time of the end in 1798, and Bush was at the time of the end of 1989. Notice that at his first coining of the phrase “new world order,” Islam was angering the nations, and the speech was given on 9/11. Roosevelt to Carter was eight presidents, and from Reagan to Trump was eight presidents. Trump is the last president and he was typified by the first president, who was the eighth of the first seven presidents.
Rịba ama eziokwu ahụ bụ na Bush tinyere okwu ya n’Ụlọikpe Mba Ụwa n’ọdịdị nke o ji kọwaa njedebe agha oyi ahụ na nso okwu “Oge Ọchịchịrị.” Oge Ọchịchịrị ahụ kwụsịrị n’oge ọgwụgwụ na 1798, Bush nọkwa n’oge ọgwụgwụ nke 1989. Rịba ama na n’oge mbụ o ji kpụta ahịrịokwu ahụ bụ “usoro ụwa ọhụrụ,” Islam na-akpasu mba ndị ahụ iwe, e nyekwara okwu ahụ na 9/11. Site na Roosevelt ruo Carter bụ ndị isi ala asatọ, sitekwa na Reagan ruo Trump bụ ndị isi ala asatọ. Trump bụ onye isi ala ikpeazụ, e jikwa onye isi ala mbụ kọwaa ya n’ụzọ nnọchianya, onye ahụ bụ onye nke asatọ n’ime ndị isi ala asaa mbụ ahụ.
The time of the end in 1798 identifies the deadly wound of the papacy, and the papacy was the power that reigned over the kings of Europe during the Dark Ages. In Revelation seventeen that relationship is portrayed as a whore that is riding upon and reigning over a beast. In 1798 the support of European kings was removed and the beast was dead. In 1799 the pope died in exile. 1798 and 1799 represent the time of the end in its fullest sense, just as the time of the end in the time of Christ is marked by the birth of John the Baptist and then six months later the birth of Christ. Bush’s remarks of 1990 represent Bush as the second of two presidents that mark the time of the end, and mark the movement towards globalism, which is the dragon power. Bush’s symbolism marks a step towards the Sunday law when the United States ends as the sixth kingdom of Bible prophecy by speaking as a dragon. At the Sunday law the United States becomes the voice of the United Nations. In that very context Islam is angering the nations, and 9/11 is marked. On September 11, 1990, when Bush the first spoke about his globalist agenda to the Congress, he was typifying when Islam would again anger the nations at 9/11 in 2001, but then the president would be Bush the last.
Oge ọgwụgwụ n’afọ 1798 na-egosi ọnya na-egbu egbu e merụrụ ọchịchị popu, ọchịchị popu bụkwa ike ahụ chịrị ndị eze Europe n’Oge Ọchịchịrị. Na Mkpughe isi iri na asaa, e gosipụtara mmekọrịta ahụ dị ka nwanyị akwụna nke nọkwasịrị n’elu anụ ọhịa ma na-achị ya. N’afọ 1798, e wepụrụ nkwado ndị eze Europe, anụ ọhịa ahụ anwụọla. N’afọ 1799, popu ahụ nwụrụ n’ala ọzọ ebe a chụgara ya. Afọ 1798 na 1799 na-anọchi anya oge ọgwụgwụ n’uju nke ihe okwu ahụ pụtara, dị nnọọ ka e ji ọmụmụ Jọn Onye Na-eme Baptizim na ọmụmụ Kraịst ọnwa isii ka e mesịrị kaa oge ọgwụgwụ n’oge Kraịst akara. Okwu Bush kwuru n’afọ 1990 na-egosi Bush dị ka onye nke abụọ n’ime ndị isi ala abụọ ndị na-aka oge ọgwụgwụ akara, na-akakwa ngagharị na-eduga n’usoro njikọta ụwa ọnụ akara, nke bụ ike dragọn ahụ. Ihe Bush na-anọchi anya n’ụzọ ihe atụ na-egosi otu nzọụkwụ na-eduga n’iwu Sọnde, mgbe Steeti Ndị Dị n’Otu na-akwụsị ịbụ alaeze nke isii n’amụma Akwụkwọ Nsọ site n’ikwu okwu dị ka dragọn. N’oge iwu Sọnde, Steeti Ndị Dị n’Otu na-aghọ olu Òtù Mba Ndị Dị n’Otu. Ọ bụ kpọmkwem n’ọnọdụ ahụ ka Islam na-akpasu mba dị iche iche iwe, a na-akakwa 9/11 akara. Na Septemba 11, 1990, mgbe Bush nke mbụ gwara Kọngres okwu banyere atụmatụ ya maka njikọta ụwa ọnụ, ọ na-ese onyinyo oge Islam ga-akpasu mba dị iche iche iwe ọzọ na 9/11 n’afọ 2001, ma n’oge ahụ onye isi ala ga-abụ Bush nke ikpeazụ.
Roosevelt, the first of eight presidents, marked the end of the second World War in 1945, and was followed by the next president ushering in the United Nations. Reagan, the first of eight presidents, marked the end of the cold war in 1989, and was followed by the next president promoting the United Nations. The last president of eight presidents will end a cold war that started when he announced his intent to run in 2015, and begin the third World War. He will transition the sixth kingdom of Bible prophecy into the head of the seventh kingdom of Bible prophecy (the UN), and then agree to give that kingdom to the beast at the Sunday law.
Roosevelt, onye mbụ n’ime ndị isi ala asatọ, kara akara njedebe nke Agha Ụwa nke Abụọ n’afọ 1945, onye isi ala sochirinụ wee nọchie ya ma webata Òtù Mba Ndị Dị n’Otu. Reagan, onye mbụ n’ime ndị isi ala asatọ, kara akara njedebe nke agha nzuzo n’afọ 1989, onye isi ala sochirinụ wee nọchie ya ma kwalite Òtù Mba Ndị Dị n’Otu. Onye isi ala ikpeazụ n’ime ndị isi ala asatọ ahụ ga-akwụsị agha nzuzo nke malitere mgbe ọ mara ọkwa n’afọ 2015 na ya bu n’obi ịzọ ọkwa onye isi ala, ma malite Agha Ụwa nke Atọ. Ọ ga-agbanwe alaeze nke isii dị n’amụma Baịbụl ka ọ bụrụ isi nke alaeze nke asaa dị n’amụma Baịbụl (UN), ma mesịa kwenye inye anụ ọhịa ahụ alaeze ahụ n’oge iwu Sọnde.
Just as the second World War was made up of a ground and a sea war, the last president will have a cold war, represented by the land battle of Panium that leads to the sea battle of Actium. At the Sunday law the cold war that began with Trump stirring up the globalists in 2015 changes to the third World War as represented by the land and sea battles of World War II. At the end of World War II the next step was the globalism of the United Nations, just as was the case at the end of the cold war with Reagan and Bush. First the United States ends at the Sunday law; then Bush’s “new world order” introduces the seventh kingdom, which immediately agrees to give its authority to the eighth kingdom.
Dị nnọọ ka agha a lụrụ n’ala na agha a lụrụ n’oké osimiri si mejupụta Agha Ụwa nke Abụọ, onyeisi ala ikpeazụ ga-enwe agha oyi, nke ọgụ Panium a lụrụ n’ala, bụ́ nke na-eduga n’ọgụ Actium a lụrụ n’oké osimiri, na-anọchite anya ya. N’oge iwu Sọnde, agha oyi nke malitere mgbe Trump kpasuru ndị na-akwado ijikọ ụwa ọnụ iwe n’afọ 2015 na-aghọ Agha Ụwa nke Atọ, dị ka ọgụ ndị a lụrụ n’ala na n’oké osimiri n’Agha Ụwa nke Abụọ si anọchite anya ya. Mgbe Agha Ụwa nke Abụọ biri, nzọụkwụ sochirinụ bụ usoro ijikọ ụwa ọnụ nke Òtù Mba Ndị Dị n’Otu, dị nnọọ ka ọ dị mgbe agha oyi biri n’oge Reagan na Bush. Nke mbụ, United States na-eru njedebe ya n’oge iwu Sọnde; mgbe ahụ, “usoro ụwa ọhụrụ” nke Bush na-ewebata alaeze nke asaa, bụ́ nke na-ekweta ozugbo inyefe alaeze nke asatọ ikike ọchịchị ya.
Bush the first and Bush the last are tied together by the first’s announcement of the “new world order” to Congress at 9/11 and the last’s Patriot Act of 2001. Both waymarks are placed within the context of Islam angering the nations.
Bush nke mbụ na Bush nke ikpeazụ ejikọtara ọnụ site n’ikwuputa nke mbụ banyere “usoro ụwa ọhụrụ” n’ihu Congress na 9/11, nakwa site n’Iwu Patriot Act nke 2001 nke nke ikpeazụ wetara. E debeghị ihe ịrịba ama oge abụọ ahụ n’ime ọnọdụ nke Islam na-akpasu mba nile iwe.
We will continue these things in the next article.
Anyị ga-aga n’ihu n’ihe ndị a n’isiokwu na-esonụ.