The key to rightly dividing verses ten through sixteen of Daniel eleven is found in the basic prophetic applications that were employed over thirty years ago, in 1996, when The Time of the End magazine was published. Thirty years later, the Lord has revealed that another prophetic message is to be formalized as was the Millerite message formalized in 1831. In the omega history of these thirty years the message to be formalized is represented as a correction of a previous message of Islam, as represented by Josiah Litch and also a corrected message of the closed door, as represented by Samuel Snow, which is the symbol of the parable of the ten virgins. A message of Islam, accompanied with a warning of the progressive closing doors of probation as Christ finishes His work of judgment will be proclaimed. The message is twofold, possessing and internal and external line, which in turn represent the first two steps of the three-step testing process that always occurs when a prophecy is unsealed, as was the revelation of Jesus Christ on December 31, 2023.
Isi ihe ga-eme ka e kewaa amaokwu nke iri ruo nke iri na isii nke Daniel iri na otu n’ụzọ ziri ezi dị n’ime ngwa amụma ndị bụ isi e ji arụ ọrụ ihe karịrị afọ iri atọ gara aga, n’afọ 1996, mgbe e bipụtara magazin The Time of the End. Afọ iri atọ ka e mesịrị, Onyenwe anyị ekpughewo na ozi amụma ọzọ kwesịkwara ịhazi n’ụzọ iwu kwadoro, dịka e siri hazie ozi ndị Miller n’afọ 1831. N’akụkọ omega nke afọ iri atọ ndị a, a na-anọchi ozi a a ga-ahazi dịka mmezi nke ozi Islam gara aga, dịka Josiah Litch nọchiri ya anya, nakwa dịka ozi e meziri nke ọnụ ụzọ emechiri emechi, dịka Samuel Snow nọchiri ya anya, nke bụ akara nke ilu ụmụ agbọghọ iri ahụ. A ga-ekwusa ozi banyere Islam, nke e sochiri ịdọ aka ná ntị banyere mmechi na-aga n’ihu nke ọnụ ụzọ ebere mgbe Kraịst na-emecha ọrụ ikpe Ya. Ozi ahụ bụ nke akụkụ abụọ, nwee ahịrị ime na ahịrị mpụga, ndị nke ha n’aka nke ọzọ na-anọchi nzọụkwụ abụọ mbụ nke usoro ule nzọụkwụ atọ ahụ nke na-eme mgbe niile mgbe a na-emeghe amụma e mechiri emechi, dịka ọ dị na mkpughe nke Jizọs Kraịst na Disemba 31, 2023.
The Time of the End magazine contains the basic overview of the future for America as represented in the last six verses of Daniel eleven which were unsealed at the time of the end in 1989. The magazine has been in the public record for thirty years and no one saw that a main theme of the magazine was the religious struggle between communism and the churches under the influence of Catholicism, especially in the Ukraine. That religious battle from the period of 1989, explains the context of the religious demise of Putin as represented by Ptolemy and Uzziah in the rebellion they both manifested at the temple in Jerusalem. The temple in Jerusalem was Uzziah’s temple, not Ptolemy’s temple. Both Putin and Zelenskyy desecrate the same temple in two different ways; one as an Egyptian and one as a Jew.
Akwụkwọ akụkọ *The Time of the End* nwere nkọwa bụ isi banyere ọdịnihu America dịka e sere ya n’amaokwu isii ikpeazụ nke Daniel iri na otu, bụ ndị e kpughere n’oge ọgwụgwụ n’afọ 1989. Akwụkwọ akụkọ ahụ adịla n’ihe ndekọ ọhaneze ruo afọ iri atọ, ma ọ dịghị onye hụrụ na otu isiokwu dị mkpa nke akwụkwọ akụkọ ahụ bụ ọgụ okpukpe dị n’etiti komunizim na ụka dị iche iche n’okpuru mmetụta Katọlik, karịsịa na Ukraine. Agha okpukpe ahụ sitere n’oge 1989 na-akọwa ọnọdụ nke ọdịda okpukpe Putin dịka e gosiri ya site n’aka Ptolemy na Uzaịa n’nnupụisi ha abụọ gosipụtara n’ụlọ nsọ dị na Jerusalem. Ụlọ nsọ dị na Jerusalem bụ ụlọ nsọ Uzaịa, ọ bụghị ụlọ nsọ Ptolemy. Ma Putin ma Zelenskyy na-emerụ otu ụlọ nsọ ahụ n’ụzọ abụọ dị iche iche; otu dị ka onye Ijipt, nke ọzọ dị ka onye Juu.
The church that was struggling against the king of the south in 1989 was the Catholic church. And why not? Atheism of France delivered the deadly wound to the king of the north in 1798, so why wouldn’t the papacy retaliate against atheism’s long-drawn-out persecution of the Catholic church, especially in the Ukraine? More significant is that this clear testimony about the Ukraine came from a publication in 1996, that was citing the secular historians about the history of 1989. Now that the Lord is unsealing the hidden history of verse forty, He has pointed to the struggle between two orthodox churches to provide the prophetic and historical context of the battle of Raphia and its aftermath, and He had already included the necessary insights in The Time of the End magazine that was published thirty years ago.
Nzukọ-nsọ nke na-alụ ọgụ megide eze ndịda n’afọ 1989 bụ Nzukọ-nsọ Katọlik. Gịnị kwa mere na ọ gaghị abụ otu a? Ekwensu-na-adịghị-ekwere-na-Chineke nke France nyere eze ugwu ahụ ọnyá na-egbu egbu n’afọ 1798, ya mere gịnị ga-egbochi ndị popu imegwara mkpagbu ogologo oge nke ekweghị-na-Chineke megide Nzukọ-nsọ Katọlik, karịsịa n’Ukraine? Ihe ka mkpa bụ na akaebe a doro anya banyere Ukraine sitere n’akwụkwọ e bipụtara n’afọ 1996, nke na-ezo aka n’ihe ndị odeakụkọ akụkọ ụwa kwuru banyere akụkọ ihe mere eme nke 1989. Ugbu a, ebe Onyenwe anyị na-emeghe akara nke akụkọ ihe mere eme zoro ezo nke amaokwu nke iri anọ, O egosila ọgụ dị n’etiti ụka Ọtọdọks abụọ iji nye ọnọdụ amụma na nke akụkọ ihe mere eme nke agha Raphia na ihe sochiri ya, ma O tinyelarị nghọta ndị dị mkpa n’ime akwụkwọ akụkọ The Time of the End nke e bipụtara afọ iri atọ gara aga.
The demise of Napoleon aligns with the progressive demise of Lenin, Stalin and the system of the Soviet Union. When the prophetic southern kingdom moved its capital to Russia there were two major revolutions in 1917. The first is what is called the Russian revolution when the Czar was overthrown, and then in the same year the Bolshevik Revolution followed, which led to the civil war of 1917 unto 1922. In 1922 the Soviet Union was formed.
Ọnwụ Napoleon kwekọrọ na ọnwụ nwayọọ nwayọọ nke Lenin, Stalin, na usoro nke Soviet Union. Mgbe alaeze amụma nke ndịda kpọgara isi obodo ya na Russia, e nwere mgbanwe ukwu abụọ n’afọ 1917. Nke mbụ bụ nke a na-akpọ Mgbanwe Russia, mgbe a kwaturu Czar, ma mgbe ahụ, n’otu afọ ahụ, Mgbanwe Bolshevik sochiri, nke butere agha obodo malite n’afọ 1917 ruo n’afọ 1922. N’afọ 1922 ka e hibere Soviet Union.
The beginning of Russia as the spiritual king of the south represented a two-step revolution that led to civil war, then the formation of a confederacy of countries. The collapse of the Soviet Union was also two steps, beginning with the tearing down of the Berlin wall on November 9, 1989, which then led to the dissolution of the Soviet Union on December 31, 1991. As the last ruler of Russia, the king of the south, Vladimir Putin was typified by the first Russian ruler—Vladimir Lenin.
Mbido Russia dịka eze ime mmụọ nke ndịda nọchiri anya mgbanwe ọchịchị nke nzọụkwụ abụọ nke dugara n’agha obodo, ma emesịa n’ịkpụpụta otu njikọ mba dị iche iche. Ndakpọ nke Soviet Union bụkwa nke nzọụkwụ abụọ, malite n’ịkwatu mgbidi Berlin n’ụbọchị November 9, 1989, nke mesịrị dugara n’ịgbasa Soviet Union n’ụbọchị December 31, 1991. Dịka onye ọchịchị ikpeazụ nke Russia, eze nke ndịda, e ji Vladimir Putin maa atụ site n’aka onye ọchịchị Russia mbụ—Vladimir Lenin.
Vladimir means “a great leader” and Putin means “the path.” Lenin means “a great river,” but Vladimir Lenin chose the name of Lenin to hide his real name, which was Vladimir Ilyich Ulyanov. Ilyich means “son of Elijah,” and Ulyanov means “youthful son of Elijah.”
Vladimir pụtara “onye ndu ukwu” ma Putin pụtara “ụzọ.” Lenin pụtara “nnukwu osimiri,” ma Vladimir Lenin họọrọ aha Lenin iji zoo ezi aha ya, nke bụ Vladimir Ilyich Ulyanov. Ilyich pụtara “nwa Ịlaịja,” ma Ulyanov pụtara “nwa Ịlaịja na-eto eto.”
The great Russian leader on the path, in the history represented by the battle of Raphia in 217 BC, was typified by the first leader of Russia, who as Vladimir Lenin was the great leader of the mighty river, but who hid his name. A name is a symbol of character, and for Vladimir to hide his two names represents a character that chose a great river of political thought, over a character represented by Elijah, which means “God is Jehovah.” The root of atheism is the denial of God, and atheism is a prime characteristic of the king of the south. The second and third given name of Lenin emphasize Elijah and his son, and the end of Russia as the king of the south is represented by Ptolemy IV, who was victorious at the battle of Raphia, but when Antiochus returned in 200 BC at the battle of Panium Ptolemy’s five-year-old son was then ruling. Lenin’s two original names identify Elijah and his son, and align with Ptolemy and his son. Elijah and the message to his children occurs in the latter days, just before “the great and dreadful day of the Lord;” which is where the battles of Raphia and Panium are also located.
E nyere onye ndu ukwu Rọshịa n’ụzọ ahụ, n’akụkọ ihe mere eme nke agha Raphia n’afọ 217 T.K., ihe nnọchianya n’ime onye ndu mbụ nke Rọshịa, bụ onye dị ka Vladimir Lenin bụ nnukwu onye ndu nke nnukwu osimiri ahụ, ma onye zoro aha ya. Aha bụ akara nke agwa, ma ka Vladimir zoro aha ya abụọ na-anọchi anya agwa nke họọrọ nnukwu osimiri nke echiche ndọrọ ndọrọ ọchịchị, karịa agwa nke Ịlaịja nọchiri anya ya, nke pụtara “Chineke bụ Jehova.” Mgbọrọgwụ nke ekweghị na Chineke bụ ịgọnarị Chineke, ekweghị na Chineke bụkwa àgwà bụ isi nke eze nke ndịda. Aha nke abụọ na nke atọ e nyere Lenin na-emesi Ịlaịja na nwa ya nwoke ike, njedebe nke Rọshịa dịka eze nke ndịda ka Ptolemy IV nọchiri anya ya, onye meriri emeri n’agha Raphia, ma mgbe Antiochus lọghachiri n’afọ 200 T.K. n’agha Panium, nwa nwoke Ptolemy nke dị afọ ise bụzi onye na-achị. Aha abụọ mbụ Lenin nwere na-egosi Ịlaịja na nwa ya nwoke, ma na-adakọ na Ptolemy na nwa ya nwoke. Ịlaịja na ozi ahụ nye ụmụ ya na-eme n’ụbọchị ikpeazụ, kpọmkwem tupu “ụbọchị ukwu ahụ dịkwa egwu nke Onyenwe anyị;” nke bụkwa ebe agha Raphia na Panium dị.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Lee, M ga-ezitere unu Ịlaịja onye amụma tupu ọbịbịa nke nnukwu na ụbọchị dị egwu nke Onyenwe anyị: Ọ ga-eme ka obi ndị nna laghachikwuru ụmụ ha, meekwa ka obi ụmụ laghachikwuru ndị nna ha, ka M wee ghara ịbịa tie ụwa ihe ọnụ. Malakaị 4:5, 6.
The testimony of Uzziah and Ptolemy align in verse eleven of Daniel eleven, and Uzziah lived for eleven years after his rebellion and leprosy; whereas, Ptolemy ruled for a total of seventeen years, which is the same number of years between the battles of verse eleven and verse fifteen. The 250-year prophecy that began in 457 BC, ended in 207 BC in the middle of those two battles; ten years after Raphia and seven before Panium. Ptolemy IV’s reign began in 221 BC, and he died in 204 BC, so the seventeen years of Ptolemy are not the same line as the seventeen years from Raphia to Panium. Nor are they the same seventeen years that are represented by the conclusion of the 250-year prophecy beginning with Nero in 64 and ending in 313. From 313 to the first Sunday law in 321 is eight years, and nine years later in 330 Constantine divided the kingdom into east and west.
Àmà nke Uzaya na Ptolemy kwekọrọ n’ahịrị nke iri na otu nke Daniel iri na otu, ma Uzaya biri afọ iri na otu mgbe nnupụisi ya na ekpenta ya gasịrị; ebe Ptolemy chịrị ngụkọta afọ iri na asaa, nke bụkwa otu ọnụọgụ afọ dị n’etiti ọgụ ndị ahụ nke ahịrị nke iri na otu na ahịrị nke iri na ise. Amụma afọ narị abụọ na iri ise nke malitere na 457 BC kwụsịrị na 207 BC n’etiti ọgụ abụọ ahụ; afọ iri mgbe Raphia gasịrị, na afọ asaa tupu Panium. Ọchịchị Ptolemy IV malitere na 221 BC, ọ nwụkwara na 204 BC, ya mere afọ iri na asaa nke Ptolemy abụghị otu ahịrị ahụ dịka afọ iri na asaa sitere na Raphia ruo Panium. Ha abụghịkwa otu afọ iri na asaa ahụ nke njedebe nke amụma afọ narị abụọ na iri ise na-anọchi anya ya, nke malitere site na Nero na 64 ma kwụsị na 313. Site na 313 ruo n’iwu ụbọchị ụka mbụ na 321 bụ afọ asatọ, ma afọ itoolu ka e mesịrị, na 330, Constantine kewara alaeze ahụ n’ọwụwa anyanwụ na ọdịda anyanwụ.
In the very near future Putin and Russia will defeat Ukraine and the footsteps of Ptolemy and Uzziah will begin to repeat in the history represented by verse twelve. The two biblical witnesses place the final crisis for Putin in a church and state crisis. Their rebellion was manifested at the temple in Jerusalem, thus identifying Uzziah’s temple and religion as the point of prophetic reference.
N’ọdịnihu dị nnọọ nso, Putin na Russia ga-emeri Ukraine, ma nzọụkwụ Ptolemy na Uzziah ga-amalite ịlọghachi n’akụkọ ihe mere eme nke amaokwu nke iri na abụọ na-anọchi anya ya. Ndị àmà abụọ nke Akwụkwọ Nsọ ahụ na-edobe nsogbu ikpeazụ nke Putin n’ime nsogbu ụka na ọchịchị. E gosipụtara nnupụisi ha n’ụlọ nsọ dị na Jerusalem, si otu a na-akọwapụta ụlọ nsọ na okpukpe Uzziah dịka ebe ntụaka amụma dị.
Zelenskyy, which means “green,” is the puppet of the globalist bureaucrats of the European Union and the United Nations, whose globalist agenda is aptly represented by the green political movement that worships mother earth. It is fitting that Zelenskyy was an actor, for he is clearly a proxy of other powers, and his name meaning “green” identifies the political philosophy that guides his movements on the chess board of human history. Checkmate is right around the corner for Zelenskyy.
Zelenskyy, nke pụtara “akwụkwọ ndụ ndụ,” bụ nwa bebi nke ndị ọrụ ọchịchị akwụkwọ nke ndị mba ụwa nke European Union na United Nations, ndị atụmatụ ha nke ọchịchị ụwa niile na-anọchi anya nke ọma site n’otu ndọrọ ndọrọ ọchịchị akwụkwọ ndụ ndụ nke na-efe nne ụwa ofufe. O kwesịrị ekwesị na Zelenskyy bụbu onye na-eme ihe nkiri, n’ihi na o doro anya na ọ bụ onye nnọchi anya ike ndị ọzọ, ma ihe aha ya pụtara, bụ “akwụkwọ ndụ ndụ,” na-achọpụta nkà ihe ọmụma ndọrọ ndọrọ ọchịchị nke na-eduzi mmegharị ya n’elu bọọdụ chess nke akụkọ ihe mere eme mmadụ. Checkmate dị nnọọ nso n’ihu maka Zelenskyy.
In this final history the rebellion of Uzziah and Ptolemy will once again be acted out, but Ptolemy (Putin) died four years before the battle of Panium, and the last ruler of the king of the south is represented by a five-year-old child who is being handled by a series of corrupt and incompetent regents.
N’akụkọ ihe mere eme ikpeazụ a, a ga-emeghachi nnupụisi nke Uzaịa na Ptolemy ọzọ; ma Ptolemy (Putin) nwụrụ afọ anọ tupu agha Panium, a na-anọchikwa onye ọchịchị ikpeazụ nke eze ndịda anya site n’aka nwata dị afọ ise, nke usoro ndị nlekọta ọchịchị rụrụ arụ na ndị na-erughị eru na-achịkọta.
Ptolemy V was only about 5–6 years old when he ascended the throne in 204 BC (after his father’s mysterious death), and the Ptolemaic kingdom was paralyzed by a series of incompetent or corrupt regencies during his reign. The initial regency was from 204–202 BC, after Ptolemy IV’s death was concealed and his mother Arsinoe III murdered. The court favorites Sosibius, a longtime minister under Ptolemy IV, and Agathocles the brother of Ptolemy IV’s mistress Agathoclea, declared themselves regents. They forged or presented a will making them guardians, placed the young king under the care of Agathoclea and her family, and purged potential rivals. Sosibius handled much of the early administration.
Ptolemy V dị nanị ihe dị ka afọ 5–6 mgbe ọ rịgoro n’ocheeze n’afọ 204 BC (mgbe ọnwụ nna ya nke jupụtara n’ihe omimi gasịrị), alaeze Ptolemaic wee bụrụ nke kpọnwụrụ akpọnwụ n’ihi usoro ọchịchị ndị nlekọta eze na-enweghị ike ma ọ bụ ndị jupụtara n’arụrụala n’oge ọchịchị ya. Ọchịchị nlekọta mbụ ahụ sitere n’afọ 204–202 BC, mgbe e zoro ọnwụ Ptolemy IV ma gbuo nne ya Arsinoe III. Ndị eze ụlọikpe a hụrụ n’anya, Sosibius, onye jerela ozi ogologo oge dịka onye ozi n’okpuru Ptolemy IV, na Agathocles, nwanne nwoke nke Agathoclea, nwanyị Ptolemy IV na-achọsi ike, kwupụtara onwe ha dịka ndị nlekọta eze. Ha rụpụtara ma ọ bụ wepụtaara ọchịchọ ikpeazụ nke mere ha ndị nlekọta, tinye eze nwata ahụ n’okpuru nlekọta Agathoclea na ezinụlọ ya, ma sachapụ ndị ha nwere ike ịsọ mpi. Sosibius lekọtara nnukwu akụkụ nke nchịkwa mbụ ahụ.
A shift occurred around 202 BC, when Agathocles became the dominant regent, but was widely hated for debauchery and mismanagement. A popular uprising in Alexandria led to his brutal lynching by a mob, with the boy-king nominally approving. Subsequent regents were Tlepolemus the governor of Pelusium, and then Aristomenes. By the time of the battle of Panium in 200 BC, the kingdom was under this rotating series of regents and court advisors.
Mgbanwe mere n’ihe dị ka afọ 202 T.K., mgbe Agathocles ghọrọ onye ọchịchị nlekọta kachasị ike, ma a kpọrọ ya asị nke ukwuu n’ihi ịla n’iyi n’omume ọjọọ na njọ nchịkwa ya. Mgbasa iwe ndị mmadụ na Alexandria dugara n’ịtụgbu ya n’ụzọ obi ọjọọ site n’aka ìgwè mmadụ, ebe eze-nwata ahụ nyere nkwenye ya n’aha naanị. Ndị ọchịchị nlekọta sochirinụ bụ Tlepolemus, gọvanọ Pelusium, ma emesịa Aristomenes. Ka ọ na-erule oge agha Panium n’afọ 200 T.K., alaeze ahụ nọ n’okpuru usoro a na-agbanwe agbanwe nke ndị ọchịchị nlekọta na ndị ndụmọdụ nke ụlọ eze.
At the battle of Panium the Ptolemaic forces were led in the field by the general Scopas of Aetolia, a mercenary commander appointed under the regency, not by Ptolemy V himself. The young king had no real control—the decisions, military strategy, and kingdom’s overall weakness stemmed from the regents’ paralysis, internal revolts (like the native Egyptian uprisings), and court intrigue. This instability allowed Antiochus III the Great to decisively defeat Scopas at Panium, seizing Coele-Syria, including Judea permanently from Ptolemaic control.
N’agha Panium, ọ bụghị Ptolemy V n’onwe ya du ndị agha Ptolemaic n’ọgbọ agha, kama ọ bụ ọchịagha Scopas onye Aetolia, onyeisi agha mgbazinye a họpụtara n’okpuru ọchịchị nlekọta. Eze ahụ ka bụ nwata enweghị ezi njide ọ bụla—mkpebi niile, atụmatụ agha, na adịghị ike zuru ezu nke alaeze ahụ sitere n’ịda mba nke ndị nlekọta, nnupụisi dị n’ime ala (dị ka mbilite ndị Egypt bụ ụmụ amaala), na aghụghọ nke ụlọ eze. Ọnọdụ enweghị ntụkwasị obi a mere ka Antiochus III the Great nwee ike imeri Scopas n’ụzọ kpebisiri ike na Panium, were Coele-Syria, tinyere Judea, napụ ya n’aka ọchịchị Ptolemaic ruo mgbe ebighị ebi.
Historians discuss the probability that Ptolemy IV’s death was by poisoning, which is also part of the historical speculation concerning Vladimir Lenin, Joseph Stalin, as well as the queen of the south, Cleopatra. Putin prevails in the Ukrainian War, but then his demise begins with his desire to implement the controlling relationship that the Soviet Union formerly had with the Ukrainian church, which when removed in 1989, was the symbol of the victory of the king of the north over the king of the south.
Ndị ọkà mmụta akụkọ ihe mere eme na-atụle ohere na ọnwụ Ptolemy IV sitere n’ịnyefe ya nsi, nke bụkwa akụkụ nke echiche nchepụta akụkọ ihe mere eme gbasara Vladimir Lenin, Joseph Stalin, nakwa eze nwanyị nke ndịda, Cleopatra. Putin na-emeri n’Agha Ukraine, ma emesia mbibi ya amalite site n’ọchịchọ ya imejuputa mmekọrịta nchịkwa ahụ Soviet Union nwere na mbụ n’ebe ụka Ukraine nọ, nke, mgbe e wepụrụ ya n’afọ 1989, bụ akara nke mmeri eze nke ugwu meriri eze nke ndịda.
The Ukraine is the cradle of Eastern Slavic Orthodoxy. The baptism of Vladimir the Great took place in 988 in Kyiv. Moscow later claimed the title “Third Rome” after Constantinople fell, positioning itself as the rightful heir and spiritual guardian of all Russian lands, including the Ukraine as its “canonical territory”.
Ukraine bụ ebe mmalite nke Ọtọdọks nke ndị Slavik nke Ọwụwa Anyanwụ. Baptizim nke Vladimir the Great mere na 988 na Kyiv. Mgbe e mesịrị, Moscow kwupụtara aha “Rome nke Atọ” mgbe Constantinople dara, na-etinye onwe ya dịka onye nketa ziri ezi na onye nche ime mmụọ nke ala Russia niile, gụnyere Ukraine dịka “ógbè ya nke iwu ụka kwadoro”.
The Moscow Patriarchate has always viewed Ukraine as spiritually inseparable from Russia with the motto of “One people, one faith,” which is a phrase Putin himself has repeatedly used. Ukraine, especially since 2014/2022, increasingly sees Moscow’s oversight as colonial and imperial domination rather than true spiritual motherhood. As of February 2026, there are two competing Orthodox structures. One is the Orthodox Church of Ukraine, which since 2019 has been independent from Ecumenical Patriarch Bartholomew of Constantinople. In Kyiv the Orthodox Church of Ukraine is considered as the truly national church.
Patrịaketi Moscow anọwo na-ele Ukraine anya mgbe niile dịka nke a na-apụghị ikewa na Russia n’ụzọ ime mmụọ, n’okwu ha bụ, “Otu ndị mmadụ, otu okwukwe,” nke bụkwa ahịrịokwu Putin n’onwe ya ejirila ugboro ugboro. Ukraine, karịchaa kemgbe 2014/2022, na-ahụwanye nlekọta Moscow anya dịka ọchịchị ịchị na nke alaeze ukwu karịa ịbụ ezi nne ime mmụọ. Ruo Febrụwarị 2026, e nwere usoro Ọtọdọks abụọ na-asọ mpi. Otu n’ime ha bụ Ụka Ọtọdọks nke Ukraine, nke kemgbe 2019 nọọrọ onwe ya site n’aka Patriak Oikumenik Bartholomew nke Constantinople. Na Kyiv, a na-ewere Ụka Ọtọdọks nke Ukraine dịka ezi ụka mba ahụ.
Reader beware: the Orthodox Church of Ukraine is a different church than the Ukrainian Orthodox church. The Ukrainian Orthodox church is connected with Russia’s orthodox church, and for this reason Zelenskyy has been attacking it. The Vatican opposes the attacks of Zelenskyy that are already underway, but Putin’s rebellion of verse twelve follows his victory at Raphia, and is yet future.
Ka onye na-agụ ya kpachara anya: Ụka Ọtọdọks nke Ukraine bụ ụka dị iche na Ụka Ọtọdọks Ukraine. Ụka Ọtọdọks Ukraine nwere njikọ na Ụka Ọtọdọks nke Rọshịa, ma n’ihi nke a ka Zelenskyy na-awakpo ya. Vatican na-emegide mwakpo Zelenskyy ndị a na-eme ugbu a, ma nnupụisi Putin nke amaokwu nke iri na abụọ na-esochi mmeri ya na Raphia, ọ ka bụ ihe ga-eme n’ọdịnihu.
The Ukrainian Orthodox Church was historically linked to the Moscow body. In the aftermath of the invasion of 2022, the Ukrainian Orthodox Church declared full autonomy in May 2022, but Ukrainian state investigations (DESS) have repeatedly argued it remains canonically and legally affiliated with Moscow. Ukraine passed a law in August 2024 (signed by Zelenskyy) banning any religious body tied to the Russian Orthodox Church (the “aggressor state”). The Ukrainian Orthodox Church has been ordered to fully sever ties or face court-ordered dissolution of its Kyiv Metropolis. As of late 2025 and early 2026, there are ongoing raids, parish transfers to the Ukrainian Orthodox Church (over 1,300 since 2022), court cases, and UN experts warning of religious-freedom concerns regarding the Ukrainian Orthodox Church.
Ụka Ọtọdọks nke Ukraine nwere njikọ n’akụkọ ihe mere eme na òtù Moscow. N’oge sochirinụ mwakpo nke 2022, Ụka Ọtọdọks nke Ukraine kwupụtara nnwere onwe zuru ezu n’ọnwa Mee 2022, ma nchọpụta steeti Ukraine (DESS) ekwughachila ugboro ugboro na ọ ka na-ejikọ onwe ya, n’iwu kanọn na n’iwu obodo, na Moscow. Ukraine nyefere iwu n’ọnwa Ọgọọst 2024 (nke Zelenskyy bịanyere aka na ya) nke machibidoro òtù okpukpe ọ bụla e jikọtara na Ụka Ọtọdọks nke Rọshịa (nke a kpọrọ “steeti onye na-emegide agha”). E nyere Ụka Ọtọdọks nke Ukraine iwu ka o kewapụ njikọ niile kpamkpam, ma ọ bụghị ya, o ga-eche ihu mgbasa nke Kyiv Metropolis ya nke ụlọikpe nyere iwu. Dị ka ọnọdụ dị na njedebe nke 2025 na mmalite nke 2026 si dị, a ka nwere mwakpo ọchụchọ na njide, nnyefe parish gaa n’Ụka Ọtọdọks nke Ukraine (karịrị 1,300 kemgbe 2022), ikpe ụlọikpe, na ndị ọkachamara nke UN na-adọ aka ná ntị banyere nchegbu metụtara nnwere onwe okpukpe gbasara Ụka Ọtọdọks nke Ukraine.
The Vatican has publicly opposed any forced dissolution of the Ukrainian Orthodox Church. Russia and Putin frame this as outright persecution of canonical Orthodoxy and have made protection of the “Russian Orthodox churches” an explicit demand in any peace negotiations. Russian propaganda consistently ties the Ukrainian Orthodox Church and the Ukrainian state attacks upon it as “Nazism” and as part of their “denazification” justification.
Vatikan egosila n’ihu ọha gbochie mkpochapụ ọ bụla a ga-amanye nke Ụka Ọtọdọks nke Ukraine. Russia na Putin na-akọwa nke a dịka mkpagbu kpọmkwem megide Ọtọdọks nke iwu ụka kwadoro, ha emewokwa nchedo nke “ụka Ọtọdọks nke Russia” ka ọ bụrụ arịrịọ doro anya n’ime mkparịta ụka udo ọ bụla. Mgbasa ozi aghụghọ Russia na-ejikọ Ụka Ọtọdọks nke Ukraine na mwakpo steeti Ukraine na-eme megide ya dịka “Naziism” nakwa dịka akụkụ nke nkwado ha na-akpọ “iwepụ Nazi.”
Putin will presumptuously “enter the temple” and claim full spiritual dominion over Ukrainian Orthodoxy in attempt to re-subordinate the entire Ukrainian church structure under Moscow, demanding recognition as the rightful spiritual head of the Russian orthodox world.
Putin ga-eji obi-ike na-enweghị ikike “bata n’ụlọ nsọ” ma kwuo na ọchịchị ime mmụọ zuru ezu n’elu Ọtọdọksị Ukraine bụ nke ya, n’ịgbalị ime ka nhazi ụka Ukraine dum laghachikwa n’okpuru Moscow, na-achọ ka a mata ya dịka isi ime mmụọ ziri ezi nke ụwa Ọtọdọksị Russia.
This is the exact parallel to Ptolemy entering the Most Holy Place, while Uzziah is Zelenskyy seeking to burn incense. Ptolemy’s rebellion was in the Most Holy Place and Uzziah’s was in the holy place. A southern king, flushed with the victory of the “borderline,” ending the proxy-power of Nazism, and then overstepping into the place that belongs only to the realm of religion. Then will come a sudden providential humbling, and Putin will disappear from the scene (as Ptolemy IV died in 204 BC). After the power vacuum of a ‘weak-successors phase,’ the northern king returns with greater force and prevails at the modern battle of Panium in verse 15.
Nke a bụ nnọọ ihe yiri nke Ptolemy ịbanye n’Ebe Kachasị Nsọ, ebe Uzziah bụ Zelenskyy na-achọ isure ihe nsure ọkụ na-esi ísì ụtọ. Nnupụisi Ptolemy dị n’Ebe Kachasị Nsọ, nke Uzziah dịkwa n’ebe nsọ ahụ. Eze ndịda, nke mmeri nke “oke-ala” mere ka ọ ṅụrịa ọṅụ, na-akwụsị ike nnọchi anya nke Nazism, ma emesịa gafee ókè banye n’ebe nke bụ naanị nke ọchịchị okpukpe. Mgbe ahụ, mbelata n’okpuru nduzi amụma nke ga-abịa na mberede ga-eme, Putin ga-apụkwa n’ebe a na-eme ihe (dịka Ptolemy IV nwụrụ n’afọ 204 T.O.A.). Mgbe oghere ike nke “oge ndị na-anọchi anya na-esighị ike” gasịrị, eze ugwu ga-alaghachi n’ike ka ukwuu ma merie n’agha Panium nke oge a n’amaokwu nke 15.
Seventeen
Iri na Asaa
Seventeen years occurs three times in the history where the battles of Raphia and Panium merge together, line upon line. The seventeen years from the edict of Milan where the eastern and western thrones of the empire were brought together through marriage, until the kingdom was divided and divorced in 330. The seventeen years beginning and ending are waymarks of two other related prophetic periods. Beginning with Nero in the year 64 a period of persecution is marked that ended in the history of Constantine the Great. The transition from Nero’s period of persecution unto the compromise represented by Constantine identifies the transition from the church of Smyrna unto the church of Pergamos. 313 and the edict of Milan identify the end of the church of Smyrna, and the end of the seventeen-year period is the year 330, which was the fulfillment of the three-hundred-and-sixty-year prophecy of Daniel 11:24.
Afọ iri na asaa pụtara ugboro atọ n’ime akụkọ ihe mere eme ebe agha Raphia na Panium na-agbakọta ọnụ, ahịrị n’elu ahịrị. Afọ iri na asaa sitere n’iwu Milan, ebe e jikọtara ocheeze ọwụwa anyanwụ na ọdịda anyanwụ nke alaeze ukwu ahụ ọnụ site n’alụmdi na nwunye, ruo mgbe e kewara alaeze ahụ ma gbaa alụkwaghịm n’afọ 330. Afọ iri na asaa ahụ, ma n’mbido ha ma n’ọgwụgwụ ha, bụ ihe ama nke oge amụma abụọ ọzọ metụtara ya. Malite na Nero n’afọ 64, a kara akara oge mkpagbu nke kwụsịrị n’akụkọ ihe mere eme nke Constantine Ukwu. Mgbanwe sitere n’oge mkpagbu Nero ruo ná nkwekọrịta nke Constantine nọchiri anya ya na-egosi mgbanwe sitere na nzukọ Smyrna ruo ná nzukọ Pergamos. Afọ 313 na iwu Milan na-egosi njedebe nke nzukọ Smyrna, ma njedebe nke oge afọ iri na asaa ahụ bụ afọ 330, nke bụ mmezu nke amụma afọ narị atọ na iri isii nke Daniel 11:24.
He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.
Ọ ga-abata n’udo ọbụna n’ebe ndị kacha baa ụba nke ógbè ahụ; ọ ga-emekwa ihe nna ya ha emebeghị, ma ọ bụ nna nna ya ha emeghị; ọ ga-ekesa n’etiti ha anụ oriri, na nkwata, na akụnụba: ee, ọ ga-atụpụtakwa atụmatụ ya imegide ebe ndị e wusiri ike, ọbụna ruo nwa oge. Daniel 11:24.
The seventeen years from 313 and the edict of Milan, begins with a fulfillment of prophecy and ends at the fulfillment of another prophecy. The first prophetic fulfillment which marks the beginning, identifies the transition from the church of Smyrna unto the church of Pergamos, and the prophecy that marks the end of those seventeen years, identifies the division of Rome into eastern and western Rome. The seventeen years is identified by prophetic history, not by any specific seventeen-year proclamation. The alpha of the division of the second church from the third church aligned with the division of the empire into east and west at the fulfillment of the time prophecy of 360 years. Those two prophecies establish a period of seventeen years, and they need to be established as a legitimate prophetic period based upon the witness of two or three; if seventeen is a valid prophetic symbol.
Afọ iri na asaa ahụ, malite n’afọ 313 na iwu Milan, na-amalite site n’imezu amụma ma na-ejedebe n’imezu amụma ọzọ. Mmezu amụma mbụ nke na-akara mmalite ahụ, na-egosi mgbanwe sitere n’ọgbakọ Smyrna ruo n’ọgbakọ Pẹgamos, ma amụma nke na-akara njedebe nke afọ iri na asaa ahụ, na-egosi nkewa nke Rom ịbụ Rom ọwụwa anyanwụ na Rom ọdịda anyanwụ. A na-amata afọ iri na asaa ahụ site n’akụkọ ihe mere eme amụma, ọ bụghị site n’okwusa ọ bụla pụrụ iche nke afọ iri na asaa. Alfa nke nkewa nke ọgbakọ nke abụọ site n’ọgbakọ nke atọ kwekọrọ na nkewa nke alaeze ukwu ahụ ịbụ ọwụwa anyanwụ na ọdịda anyanwụ n’imezu amụma oge nke afọ 360. Amụma abụọ ahụ na-eguzobe oge nke afọ iri na asaa, ma ọ dị mkpa ka e guzobe ha dịka oge amụma ziri ezi dabere n’àmà nke mmadụ abụọ ma ọ bụ atọ; ma ọ bụrụ na iri na asaa bụ akara amụma ziri ezi.
Those witnesses exist in another 250-year period which began in 457 BC. On that date the 2,300-year prophecy of Daniel 8:14 began. 457 BC is a prophetic starting point, and an established prophetic waymark. Extending 250 years into the future brings you to 207 BC, which is the history between the battles of Raphia and Panium. The battle of Raphia and Panium cannot be separated, for they are both engaged in by Antiochus the Great. From the battle of Raphia in 217 BC unto the battle of Panium in 200 BC is seventeen years. The 2,300-year prophecy identifies a change of dispensation at the beginning, when the third decree restored Judah’s national sovereignty and then at the ending there was a change of dispensation when Christ moved from the holy place to the Most Holy Place. 207 BC represents the change of dispensation of Egyptian rule over Judea, unto the Seleucid dispensation of rule over the glorious land. The dispensation of Seleucid control over the glorious land produced the revolt of the Maccabees in 167 BC.
Ndị àmà ahụ dịkwa n’ime oge ọzọ nke afọ 250 nke malitere na 457 BC. N’ụbọchị ahụ ka amụma afọ 2,300 nke Daniel 8:14 malitere. 457 BC bụ ebe-amalite amụma, bụrụkwa akara ụzọ amụma e guzobere nke ọma. Ịgbatị afọ 250 gaa n’ihu na-eweta gị na 207 BC, nke bụ akụkọ ihe mere eme dị n’etiti ọgụ Raphia na Panium. A pụghị ikewapụ ọgụ Raphia na Panium, n’ihi na Antiochus the Great so na ha abụọ. Site n’agha Raphia na 217 BC ruo n’agha Panium na 200 BC bụ afọ iri na asaa. Amụma afọ 2,300 ahụ na-egosi mgbanwe nke dispensation na mmalite ya, mgbe iwu nke atọ weghachiri ọbụbụeze mba Juda, ma n’ọgwụgwụ ya, e nwekwara mgbanwe nke dispensation mgbe Kraịst si n’Ebe Nsọ kwaga n’Ebe Kachasị Nsọ. 207 BC na-anọchi anya mgbanwe nke dispensation nke ọchịchị Ijipt n’elu Judia gaa na dispensation Seleucid nke ọchịchị n’elu ala ahụ dị ebube. Dispensation nke njikwa Seleucid n’elu ala ahụ dị ebube mụrụ nnupụisi ndị Maccabees na 167 BC.
The Nero period of 250 years ends with the history of Constantine the GREAT and the 250 years that conclude between the two battles is the history of Antiochus the GREAT. At the battle of Raphia, Ptolemy IV defeated Antiochus the Great and Ptolemy reigned for seventeen years. Both 250-year periods contain a distinct seventeen-year period. Both end in the history of a ruler who is known as the GREAT. Both 250-year periods begin at an established prophetic waymark and they both end at an established prophetic waymark.
Oge Nero nke afọ 250 na-ejedebe na akụkọ banyere Constantine the GREAT, ma afọ 250 ndị na-agwụ n’etiti agha abụọ ahụ bụ akụkọ banyere Antiochus the GREAT. N’agha Raphia, Ptolemy IV meriri Antiochus the Great, ma Ptolemy chịrị afọ iri na asaa. Oge afọ 250 abụọ ahụ nwere oge pụrụ iche nke afọ iri na asaa. Ha abụọ na-ejedebe n’akụkọ banyere onye ọchịchị a maara dị ka the GREAT. Oge afọ 250 abụọ ahụ na-amalite n’ama amụma e guzobere, ma ha abụọ na-ejedebekwa n’ama amụma e guzobere.
The United States began on July 4, 1776 and 250 years later brings you to July 4, 2026 when Donald Trump, who is known as the one seeking to make America “great,” is going to celebrate those 250 years. 2026, like unto the 250 years from 457 BC concludes in the middle of the history of the modern battles of Raphia and Panium, known as the Ukrainian and Third World War. The reign of a southern king, the period of the first Sunday law and the period from the battle of Raphia to Panium provide three periods of seventeen years that are all connected with the same prophetic history. Three 250-year periods all arrive together in the same prophetic histories. The three periods of 250 years establish three lines of prophetic truth with history associated with Donald Trump, represented as either Constantine the Great, or Antiochus the Great.
United States malitere n’ụbọchị Julaị 4, 1776, ma afọ 250 mgbe e mesịrị na-eduga gị n’ụbọchị Julaị 4, 2026, mgbe Donald Trump, onye a maara dị ka onye na-achọ ime ka America bụrụ “onye ukwu,” ga-eme emume afọ 250 ahụ. Afọ 2026, dịka afọ 250 sitere na 457 BC, na-ejedebe n’etiti akụkọ ihe mere eme nke agha nke oge a nke Raphia na Panium, ndị a maara dịka Agha Ukraine na Agha Ụwa nke Atọ. Ọchịchị nke eze ndịda, oge nke iwu Sọnde mbụ, na oge sitere n’agha Raphia ruo Panium na-enye oge atọ nke afọ iri na asaa, ndị niile jikọtara na otu akụkọ amụma ahụ. Oge atọ nke afọ 250 niile na-erute ọnụ n’ime otu akụkọ amụma ahụ. Oge atọ ahụ nke afọ 250 na-eguzobe ahịrị atọ nke eziokwu amụma, tinyere akụkọ ihe mere eme metụtara Donald Trump, onye a nọchiri anya ya dị ka ma Constantine the Great, ma ọ bụ Antiochus the Great.
The three lines of 250 years provide three different, but complementary illustrations of the latter days. Nero’s line identifies the seventeen-year history of compromise that perfectly speaks to the prophetic characteristics of the formation of the image of the beast.
Ahịrị atọ nke afọ 250 na-enye ihe osise atọ dị iche iche, ma na-akwado ibe ha, gbasara ụbọchị ikpeazụ. Ahịrị Nero na-akọwa akụkọ ihe mere eme nke afọ iri na asaa nke nkwekọrịta na mmegharị n’ụzọ na-ezighị ezi, nke na-ekwu n’ụzọ zuru oke banyere àgwà amụma nke ịkpụpụta onyinyo nke anụ ọhịa ahụ.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Onyenwe anyị egosila m n’ụzọ doro anya na a ga-akpụ ihe oyiyi nke anụ ọhịa ahụ tupu oge ebere emechie; n’ihi na ọ ga-abụ nnukwu ule nye ndị nke Chineke, nke a ga-eji kpebie ọdịnihu ebighị ebi ha. Ọnọdụ gị bụ ngwakọta dị ukwuu nke enweghị nkwekọrịta, nke mere na ọ bụ naanị mmadụ ole na ole ka a ga-eduhie.”
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“N’Akwụkwọ Mkpughe 13 a kọwara isiokwu a n’ụzọ doro anya; [Mkpughe 13:11–17, e hotara].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“Nke a bụ ule ndị ndị nke Chineke ga-enwerịrị tupu e mechie ha akara. Ndị niile gosipụtara ikwesị ntụkwasị obi ha nye Chineke site n’idebe iwu Ya, na ịjụ ịnakwere ụbọchị izu ike ụgha, ga-eguzo n’okpuru ọkọlọtọ nke Onyenwe anyị Chineke, Jehova, ma ga-anata akara nke Chineke dị ndụ. Ndị na-arara eziokwu ahụ sitere n’eluigwe nye ma nabata ụbọchị izu ike Sọnde, ga-anata akara nke anụ ọhịa ahụ.” Manuscript Releases, volume 15, 15.
The image of the beast is the combination of church and state, with the church in control of the relationship. The compromise of Constantine in attempting to bring paganism together with Christianity is the classic example of the compromise of the latter days.
Onyonyo nke anu-ọhia ahụ bụ njikọ nke ụka na ọchịchị, ebe ụka na-achịkwa mmekọrịta ahụ. Nkwekọrịta Constantine n’ịgbalị ikpokọta ikpere arụsị na Iso Ụzọ Kraịst ọnụ bụ ihe atụ a ma ama nke nkwekọrịta nke ụbọchị ikpeazụ.
“In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the papacy to regain in Protestant America the supremacy which she has lost in the Old World. And that which gives greater significance to this movement is the fact that the principal object contemplated is the enforcement of Sunday observance—a custom which originated with Rome, and which she claims as the sign of her authority. It is the spirit of the papacy—the spirit of conformity to worldly customs, the veneration for human traditions above the commandments of God—that is permeating the Protestant churches and leading them on to do the same work of Sunday exaltation which the papacy has done before them.
“N’ime mmegharị ndị a a na-eme ugbu a na United States iji nweta ka steeti kwado ụlọọrụ na omenaala nzukọ‑ukwu, ndị Protestanti na‑eso nzọụkwụ ndị Katọlik Rom. Ee, karịchaa, ha na‑emepe ụzọ ka ọchịchị papacy nwetaghachi n’ime America Protestant ịdị‑elu ahụ nke ọ tụfuru n’Ụwa Ochie. Ma ihe na‑enye mmegharị a nkọwa kasịnụ bụ eziokwu ahụ na ihe bụ isi a na‑ele anya imezu bụ ịmanye idebe ụbọchị Sọnde—omenaala nke sitere na Rom, nke ọ na‑ekwu na ọ bụ ihe ịrịba ama nke ikike ya. Ọ bụ mmụọ nke papacy—mmụọ nke ikwekọ n’omenaala ụwa, nke ịsọpụrụ ọdịnala mmadụ karịa iwu Chineke—ka na‑abanye n’ime nzukọ‑ukwu ndị Protestant ma na‑eduga ha ịrụ otu ọrụ ahụ nke ibuli Sọnde elu nke papacy rụrụ tupu ha.”
“If the reader would understand the agencies to be employed in the soon-coming contest, he has but to trace the record of the means which Rome employed for the same object in ages past. If he would know how papists and Protestants united will deal with those who reject their dogmas, let him see the spirit which Rome manifested toward the Sabbath and its defenders.
“Ọ bụrụ na onye na-agụ ya chọrọ ịghọta ndị ọrụ a ga-eji n’agha ahụ na-abịa ngwa ngwa, naanị ihe ọ ga-eme bụ ịgbaso akụkọ banyere ụzọ ndị Rom ji mee otu nzube ahụ n’oge gara aga. Ọ bụrụ na ọ chọrọ ịma otú ndị Katọlik na ndị Protestant, mgbe ha jikọtara ọnụ, ga-esi mee ndị na-ajụ ozizi ha, ka ọ hụ mmụọ nke Rom gosipụtara n’ebe Sabbath na ndị na-agbachitere ya nọ.”
“Royal edicts, general councils, and church ordinances sustained by secular power were the steps by which the pagan festival attained its position of honor in the Christian world. The first public measure enforcing Sunday observance was the law enacted by Constantine. (A.D. 321) This edict required townspeople to rest on ‘the venerable day of the sun,’ but permitted countrymen to continue their agricultural pursuits. Though virtually a heathen statute, it was enforced by the emperor after his nominal acceptance of Christianity.” The Great Controversy, 574.
“Iwu eze, nzukọ ukwu nile, na iwu ụka nke ike ọchịchị ụwa kwadoro, bụ nzọụkwụ ndị emume ndị ọgọ mmụọ ji ruo n’ọnọdụ nsọpụrụ ya n’ime ụwa Ndị Kraịst. Nzọụkwụ ọha mbụ nke manyere idebe ụbọchị Sọnde bụ iwu Konstantịn nyere iwu ka e mejuputa. (A.D. 321) Iwu a chọrọ ka ndị bi n’obodo zuo ike n’‘ụbọchị a na-asọpụrụ nke anyanwụ,’ ma o kwere ka ndị bi n’ime ime obodo nọgide n’ọrụ ugbo ha. Ọ bụ ezie na n’eziokwu ọ bụ iwu ndị ọgọ mmụọ, eze ukwu ahụ manyere ka e debe ya mgbe ọ nabatara Iso Ụzọ Kraịst naanị n’aha.” The Great Controversy, 574.
The progression of compromise that led to, and will again lead to the Sunday law is represented with the seventeen-year period from 313 to 330, with the first Sunday law of 321 as the midpoint of the history. At the beginning was a marriage of east and west, and at the end was the divorce of east and west. The first Sunday law is the middle waymark representing rebellion, just as the thirteenth letter of the Hebrew alphabet, when preceded by the first letter and followed by the twenty-second and last letter of the alphabet makes up the Hebrew word truth. Marriage at the beginning and divorce at the end identifies the alpha letter in agreement with the omega letter. The period of 250-years that began with Nero has the signature of Christ, and it speaks to a subject of present truth in the latter days.
A na-anọchi anya ọganihu nke nkwenye-ndọkpụ nke dugara, ma ga-edugakwa ọzọ, n’iwu ụbọchị Sọnde site n’oge afọ iri na asaa sitere na 313 ruo 330, ebe iwu ụbọchị Sọnde mbụ nke 321 bụ etiti akụkọ ihe mere eme ahụ. Ná mmalite e nwere alụmdi na nwunye nke ọwụwa anyanwụ na ọdịda anyanwụ, ma ná njedebe e nwere ịgba alụkwaghịm nke ọwụwa anyanwụ na ọdịda anyanwụ. Iwu ụbọchị Sọnde mbụ ahụ bụ akara etiti na-anọchi anya nnupụisi, dịka mkpụrụedemede nke iri na atọ n’alfabet Hibru, mgbe mkpụrụedemede mbụ bu ya ụzọ, mkpụrụedemede nke iri abụọ na abụọ kwa, bụ nke ikpeazụ n’alfabet ahụ, soro ya, na-emejupụta okwu Hibru ahụ bụ eziokwu. Alụmdi na nwunye ná mmalite na ịgba alụkwaghịm ná njedebe na-akọwapụta mkpụrụedemede alfa ka o kwekọọ na mkpụrụedemede omega. Oge ahụ nke afọ 250 nke malitere na Nero nwere akara njirimara nke Kraịst, ọ na-ekwukwa banyere isiokwu nke eziokwu ugbu a n’ụbọchị ikpeazụ.
The 250-year period that begins with 457 BC is emphasizing the statecraft represented by Antiochus the Great as he stands within the seventeen-year period from Raphia to Panium. We understand it as statecraft, for in 457 BC a prophecy of 2,300 years also began. The 2,300 years is the internal line of prophecy that speaks to God’s work of redemption, which aligns with a symbol of churchcraft. Unlike the 250-year period that began with Nero, the period that begins in 457 BC is addressing the political role of the last American president who is seeking to make America and then the world great, as he promotes the erroneous Catholic concept of a golden age of a thousand years of peace.
Oge nke afọ 250 nke malitere na 457 BC na-emesi nka ọchịchị a na-anọchi anya ya site n’aka Antiochus Ukwu ike, dịka ọ na-eguzo n’ime oge nke afọ iri na asaa site na Raphia ruo Panium. Anyị na-aghọta ya dịka nka ọchịchị, n’ihi na na 457 BC amụma nke afọ 2,300 malitekwara. Afọ 2,300 ahụ bụ ahịrị amụma dị n’ime nke na-ekwu maka ọrụ mgbapụta nke Chineke, nke kwekọrọ na akara nke nka ụka. N’adịghị ka oge nke afọ 250 nke malitere na Nero, oge nke malitere na 457 BC na-ekwu maka ọrụ ndọrọ ndọrọ ọchịchị nke onye isi ala America ikpeazụ, onye na-achọ ime ka America, ma e mesịa ụwa, bụrụ nnukwu ọzọ, dịka ọ na-akwalite echiche Katọlik ezighị ezi banyere oge ọlaedo nke afọ puku nke udo.
The 250 years of the United States, who is the earth beast of Revelation thirteen identifies the conclusion of the sixth kingdom of Bible prophecy, that ends where it began, in the midst of war. The victors of history, define the record of history that is preserved. The globalist dragon powered Democrats, view the current anarchy as a revolution, and the all-talk and no action Republicans view this current history as a civil war. The Democrats are representatives of the dragon of Bible prophecy, and the Republicans are represented as apostate Protestants, or in the terms of John in Revelation sixteen, they are the false prophet. The United States began in a war of revolution and it ends with a war of revolution. The Republican party began in a civil war and they end in a civil war. Republicans see the civil war that Democrats call a revolution.
Afọ narị abụọ na iri ise nke United States, nke bụ anụ-ọhịa nke ụwa nke Mkpughe iri na atọ, na-akọwa njedebe nke alaeze nke isii nke amụma Akwụkwọ Nsọ, nke na-ejedebe ebe ọ malitere, n’etiti agha. Ndị mmeri nke akụkọ ihe mere eme na-akọwapụta ndekọ nke akụkọ ihe mere eme a na-edobe. Ndị Democrat, ndị dragọn nke ndị globalist nyere ike, na-ele ọgbaaghara dị ugbu a anya dịka mgbanwe ọchịchị, ebe ndị Republican, ndị jupụtara n’okwu ma na-enweghị omume, na-ele akụkọ ihe mere eme a dị ugbu a anya dịka agha obodo. Ndị Democrat bụ ndị nnọchi anya dragọn nke amụma Akwụkwọ Nsọ, a na-anọchikwa ndị Republican anya dịka ndị Protestant dapụrụ n’okwukwe, ma ọ bụ, n’okwu Jọn n’ime Mkpughe iri na isii, ha bụ onye amụma ụgha. United States malitere n’agha mgbanwe ọchịchị, ọ na-ejedebekwa n’agha mgbanwe ọchịchị. Otu Republican malitere n’agha obodo, ha na-ejedebekwa n’agha obodo. Ndị Republican na-ahụ agha obodo ahụ nke ndị Democrat na-akpọ mgbanwe ọchịchị.
Trump, as the last Republican president possesses the prophetic attributes of the first Republican president, who arrived in the external history of the Civil War. Lincoln’s external Civil War was also the internal history of Isaiah’s prophecy of chapter seven, verse eight that ended in 1863, the very year of the Emancipation Proclamation. The distinction between the two parties is a primary and foundational prophetic principle. It began with Cain and Abel, who in the time of Christ were represented by the Sadducees and the Pharisees, two classes of Cain who were to murder one Abel.
Trump, dị ka onyeisi ala Republican ikpeazụ, nwere njirimara amụma nke onyeisi ala Republican mbụ, onye bịara n’akụkọ ihe mere eme mpụta nke Agha Obodo. Agha Obodo mpụta Lincoln bụkwa akụkọ ime nke amụma Aịzaịa nke isi nke asaa, amaokwu nke asatọ, nke kwụsịrị na 1863, kpọmkwem afọ e nyere Nkwupụta Ntọhapụ ndị Ohu. Ikewa dị n’etiti otu ndọrọ ndọrọ ọchịchị abụọ ahụ bụ ụkpụrụ amụma bụ isi ma bụrụkwa nke ntọala. Ọ malitere na Kain na Ebel, ndị n’oge Kraịst ndị Sadusii na ndị Farisii nọchiri anya ha, klaasị abụọ nke Kain ndị ga-egbu otu Ebel.
The Pharisees and Sadducees represent those who agreed to crucify their Messiah, for different reasons, but agreement—just the same. The Pharisees professed to uphold the law, but didn’t, as with Republicans. The Pharisees professed to uphold the original divine law, but interpreted the law through their own bigoted logic. The original Law for the Pharisees is the Constitution for the Republicans, the very Constitution they claim to support, but don’t. The Sadducees rejected the power of God, and though a smaller sect than the Pharisees, the Sadducees controlled the religious and political landscape of Judea in the time of Christ. The Democrats are a smaller sect than the Republicans, so small they must cheat to stay in power, but stay in power they do, for their opponents who profess to uphold equal justice for all, do nothing to enforce the principles of the law they profess to uphold.
Ndị Farisii na ndị Sadusii na-anọchi anya ndị kwekọrịtara ịkpọgide Mesaya ha n’obe, n’ihi ihe dị iche iche, ma ka bụkwa nkwenye—otu ihe ahụ. Ndị Farisii kwupụtara na ha na-akwado iwu, ma ha emeghị otú ahụ, dịka ọ dịkwa na ndị Republican. Ndị Farisii kwupụtara na ha na-akwado Iwu Chineke mbụ, ma ha sụgharịrị iwu ahụ site n’uche mgbagha nke aka ha jupụtara n’ịkpa ókè. Iwu mbụ ahụ nye ndị Farisii bụ Constitution nye ndị Republican, bụ́ Constitution ahụ kpọmkwem ha na-ekwu na ha na-akwado, ma ha anaghị akwado ya n’eziokwu. Ndị Sadusii jụrụ ike Chineke, ma ọ bụ ezie na ha bụ òtù nta karịa ndị Farisii, ndị Sadusii jidere ọnọdụ okpukpe na ndọrọ ndọrọ ọchịchị nke Judia n’oge Kraịst. Ndị Democrat bụ òtù nta karịa ndị Republican, dị nnọọ nta nke na ha ga-eji aghụghọ nọgide n’ike, ma ha nọgide n’ike n’ezie, n’ihi na ndị mmegide ha, ndị na-ekwu na ha na-akwado ikpe ziri ezi hà nhata nye mmadụ niile, enweghị ihe ọ bụla ha na-eme iji manye ụkpụrụ nke iwu ahụ ha na-ekwu na ha na-akwado.
There is nothing new under the sun, and the two political parties in the United States are as much a part of the prophetic landscape as were the Pharisees and Sadducees. There are of course many other parallels along this prophetic line, but it is only when you see the prophetic relationship of the two unholy powers, who though adversaries, become united against holiness, that you then see Ptolemy and Uzziah in the proper light. Both southern kings attempted to sacrifice at the same temple, but Ptolemy, from Egypt represents a dragon power—the Democrats. Uzziah, as king of Judea is the leader of the glorious land, who is apostate Protestantism, or the false prophet—the Republicans.
Ọ dịghị ihe ọhụụ dị n’okpuru anyanwụ, ma òtù ndọrọ ndọrọ ọchịchị abụọ dị na United States bụkwa akụkụ nke mbara ala amụma dị ka ndị Farisii na ndị Sadusii bụ. N’ezie, e nwere ọtụtụ myirịta ndị ọzọ n’ahịrị amụma a, ma ọ bụ naanị mgbe ị hụrụ mmekọrịta amụma dị n’etiti ike abụọ ahụ na-adịghị nsọ, bụ́ ndị, ọ bụ ezie na ha bụ ndị iro, na-adị n’otu megide ịdị nsọ, ka ị ga-ahụ Ptolemy na Uzziah n’ìhè kwesịrị ekwesị. Ndị eze abụọ nke ndịda nwara ịchụ aja n’otu ụlọ nsọ ahụ, ma Ptolemy, onye si Ijipt, na-anọchi anya ike nke dragọn—ndị Democrats. Uzziah, dịka eze Judia, bụ onye ndu nke ala ahụ dị ebube, onye bụ Protestantism nke dapụrụ n’ezi okwukwe, ma ọ bụ onye amụma ụgha—ndị Republicans.
The relationship of the dragon and false prophet is classically represented at Mount Carmel. At the mount, Ahab represented the dragon and Jezebel’s prophets of Baal and Ashtaroth represented the false prophets who stood against Elijah. The beast that is Jezebel was still behind the scenes in Samaria. The dragon united with the false prophet was also represented by pagan Rome and the Jews unification at the cross, as will be the unification of the Democrats and the Republicans at the Sunday law. The elements of a united power are represented by the Democrats and Republicans within the Republican horn of the earth beast. Those two unholy political powers are represented by Cain, and the line of Abel also possesses a twofold division.
Mmekọrịta nke dragọn na onye amụma ụgha ka e ji n’ụzọ a na-ahụkarị gosipụta n’Ugwu Kamel. N’ugwu ahụ, Ehab nọchiri anya dragọn ahụ, ndị amụma Bel na Ashtarot nke Jezebel nọchiri anya ndị amụma ụgha guzoro imegide Ịlaịja. Anụ ọhịa ahụ bụ Jezebel ka nọ n’azụ ihe niile na Sameria. E gosikwara dragọn ahụ jikọtara na onye amụma ụgha site n’ịdị n’otu nke Rom ndị ọgọ mmụọ na ndị Juu n’obe, dịka otu ahụ ka ịdị n’otu nke ndị Democrat na ndị Republican ga-adị na iwu Ụka. A na-anọchi anya akụkụ ndị mejupụtara ike jikọtara ọnụ ahụ site n’aka ndị Democrat na ndị Republican n’ime mpi Republican nke anụ ọhịa nke ụwa. A na-anọchi anya ike ndọrọ ndọrọ ọchịchị abụọ ahụ na-adịghị nsọ site n’aka Ken, ahịrị Ebel nwekwara nkewa okpukpu abụọ.
Abel’s line, which in relation to Cain’s external line is the internal line, and is represented by two classes of virgins. The progression of the Protestant horn of the earth beast that is the United States is represented by a series of religious purging’s beginning with the church of Sardis in 1798, when the United States became the sixth kingdom of Bible prophecy. Sardis was a church who had a name claiming that it lived, but it was dead. By 1798 the Protestant sects that had broken away from the papal church were already returning to Rome. Christians were first named Christians in Antioch.
Usoro Ebel, nke n’ihe metụtara usoró mpụga nke Kẹn bụ usoró ime, ma e ji ìgwè ụmụagbọghọ na-amaghị nwoke abụọ nọchie anya ya. A na-anọchi anya ọganihu nke mpi Protestant nke anụ ọhịa nke ụwa ahụ, bụ́ nke bụ United States, site n’usoro nke ịsachapụ okpukpe malite na chọọchị nke Sadis n’afọ 1798, mgbe United States ghọrọ alaeze nke isii n’amụma Akwụkwọ Nsọ. Sadis bụ chọọchị nke nwere aha na-ekwu na ọ dị ndụ, ma ọ nwụrụ anwụ. Ka ọ na-erule afọ 1798, òtù dị iche iche Protestant ndị kewapụrụ onwe ha n’aka chọọchị popu amalitelarị ịlaghachi Rome. A kpọrọ ndị Kraịst mbụ “ndị Kraịst” n’Antiọk.
“It was in Antioch that the disciples were first called Christians. The name was given them because Christ was the main theme of their preaching, their teaching, and their conversation. Continually they were recounting the incidents that had occurred during the days of His earthly ministry, when His disciples were blessed with His personal presence. Untiringly they dwelt upon His teachings and His miracles of healing. With quivering lips and tearful eyes they spoke of His agony in the garden, His betrayal, trial, and execution, the forbearance and humility with which He had endured the contumely and torture imposed upon Him by His enemies, and the Godlike pity with which He had prayed for those who persecuted Him. His resurrection and ascension, and His work in heaven as the Mediator for fallen man, were topics on which they rejoiced to dwell. Well might the heathen call them Christians, since they preached Christ and addressed their prayers to God through Him.
“Ọ bụ na Antiọk ka akpọrọ ndị na-eso ụzọ ahụ Ndị Kraịst na mbụ. E nyere ha aha ahụ n’ihi na Kraịst bụ isiokwu kachasị mkpa nke nkwusa ha, nkuzi ha, na mkparịta ụka ha. Mgbe niile ha na-akọghachi ihe ndị mere n’ụbọchị ndị ozi Ya n’elu ụwa, mgbe ndị na-eso ụzọ Ya ji ọnụnọ Ya n’onwe Ya bụrụ ndị a gọziri agọzi. N’enweghị ike ọgwụgwụ, ha na-atụgharị uche n’ozizi Ya na ọrụ ebube Ya nke ịgwọ ọrịa. Site n’egbugbere ọnụ na-ama jijiji na anya jupụtara n’anya mmiri, ha kwuru banyere ahụhụ mgbu Ya n’ogige ahụ, nrara Ya, ikpe Ya, na igbu Ya, ndidi na ịdị umeala n’obi nke O ji nagide mkparị na ahụhụ ndị iro Ya tinyere n’ahụ Ya, na ebere dịka nke Chineke nke O jiri kpee ekpere maka ndị na-akpagbu Ya. Mbilite n’ọnwụ Ya na ịrịgo Ya n’eluigwe, na ọrụ Ya n’eluigwe dịka Onye Nnọchiteanya n’etiti Chineke na mmadụ dara ada, bụ isiokwu ndị ha ji ọṅụ na-anọgide na-atụgharị uche na ha. N’ezie, ndị mba ọzọ nwere ihe mere ha ji kpọọ ha Ndị Kraịst, n’ihi na ha kwusara Kraịst ma na-ekpegara Chineke ekpere site n’aka Ya.
“It was God who gave to them the name of Christian. This is a royal name, given to all who join themselves to Christ. It was of this name that James wrote later, ‘Do not rich men oppress you, and draw you before the judgment seats? Do not they blaspheme that worthy name by the which ye are called?’ James 2:6, 7. And Peter declared, ‘If any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.’ ‘If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you.’ 1 Peter 4:16, 14.” Acts of the Apostles, 157.
“Ọ bụ Chineke nyere ha aha nke Onye Kraịst. Nke a bụ aha eze, e nyere ya ndị niile na-ejikọta onwe ha na Kraịst. Ọ bụ banyere aha a ka Jems dere n’oge e mesịrị, sị, ‘Ọ̀ bụghị ndị ọgaranya na-emegbu unu, ma na-adọkpụ unu gaa n’oche ikpe? Ọ̀ bụghị ha na-ekwulu aha ahụ kwesịrị nsọpụrụ nke a na-akpọ unu site na ya?’ Jems 2:6, 7. Pita kwuputakwara, sị, ‘Ọ bụrụ na onye ọ bụla ahụhụ dịka Onye Kraịst, ka ihere ghara ime ya; kama ka o nye Chineke otuto n’ihi nke a.’ ‘Ọ bụrụ na a na-akọcha unu n’ihi aha Kraịst, ngọzi dịrị unu; n’ihi na Mmụọ nke ebube na nke Chineke na-anọkwasị unu n’elu unu.’ 1 Pita 4:16, 14.” Ọrụ Ndịozi, 157.
The church of Ephesus was given the name of Christian which led to the persecuted church of Smyrna, that was followed by the church of compromise in the history of Pergamos. When the papacy took the throne, a separation identified God’s true church as the church in the wilderness. The Roman church was Thyatira. At the ending of the wilderness of twelve hundred and sixty years, the church of Protestantism arose, and from that point onward the Protestant horn is represented by a divine series of tests and purges.
E nyere nzukọ Efesọs aha Onye Kraịst, nke dugara na nzukọ Smaina a kpagburu, nke e mesịrị soro ya bụ nzukọ nkwekọrịta n’akụkọ ihe mere eme nke Pegamọs. Mgbe ọchịchị popu nọdụrụ n’ocheeze, nkewa pụtara ìhè kpọpụtara ezi nzukọ Chineke dịka nzukọ nọ n’ọzara. Nzukọ Rom bụ Tayaṭaira. N’isi ngwụcha oge ọzara ahụ nke afọ puku abụọ na narị isii na iri, nzukọ Protestant bilitere, sitekwa n’oge ahụ gaa n’ihu, a na-anọchi mpi Protestant ahụ anya site n’usoro ule na nsachapụ nke sitere n’aka Chineke.
Protestantism began when Martin Luther nailed his 95 theses upon the door in 1517, and “23” years later in 1540 the Jesuit order began. In 2013 the 95th and final presentation of Habakkuk’s Tables was nailed to the door, and on March 13, 2013¸ the first Jesuit pope was inaugurated. Martin Luther was excommunicated in that very history by pope Leo. Go figure…
Okpukpe Protestant malitere mgbe Martin Luther kpọgidere tesis ya iri itoolu na ise n’ọnụ ụzọ ahụ n’afọ 1517, ma “23” afọ ka e mesịrị, n’afọ 1540, òtù Jesuit malitere. N’afọ 2013, e kpọgidere ngosipụta nke iri itoolu na ise na nke ikpeazụ nke Tebụl Habakuk n’ọnụ ụzọ ahụ, ma n’ụbọchị March 13, 2013, e tinyere poopu Jesuit mbụ n’ọrụ. A chụpụrụ Martin Luther n’ọgbakọ n’akụkọ ihe mere eme ahụ site n’aka poopu Leo. Nọ n’isi…
In 1798 the church of Sardis claimed to hold to the name of “Protestant,” but by returning to Rome they were already failing to uphold their name. When Millerite Adventism took the torch of Protestantism in 1844, they represented a rebuke against Jeroboam the first king of Israel, a nation who were blood relatives of the tribe in Judah, where God had placed His temple. Jeroboam set up a counterfeit, based upon the religion that represented his nation’s former bondage. He repeated Aaron’s foundational rebellion of erecting an image of a beast with all the prophetic significance associated with the story. But at his dedication service Millerite Adventism rebuked his unwillingness to continue to direct true worship to the sanctuary where God lives. Jeroboam, wanted the focus of worship to be in Bethel and Dan, representing those from Sardis in 1844 who refused to follow Christ into the Most Holy Place.
N’afọ 1798 ụka Sardis kwuru na ha jidesiri aha “Ndị Protestant” ike, ma site n’ịlaghachi na Rom ha amalitelarị ịghara ịkwado aha ha. Mgbe Adventizim Millerite nara ọkpọ oku nke Protestantizim n’afọ 1844, ha nọchitere ịdọ aka ná ntị megide Jeroboam, eze mbụ nke Izrel, mba nke bụ ndị ikwu n’ọbara nke ebo ahụ dị na Juda, ebe Chineke debere ụlọ nsọ Ya. Jeroboam guzobere ihe adịgboroja, nke dabeere n’okpukpe nke nọchiri anya ịbụ ohu gara aga nke mba ya. O kwughachiri nnupụisi ntọala nke Erọn nke iwulite onyinyo nke anụ ọhịa, ya na ihe amụma niile metụtara akụkọ ahụ. Ma n’ọrụ nraranye ha, Adventizim Millerite baara ya mba n’ihi enweghị njikere ya ịga n’ihu iduzi ezi ofufe gaa n’ebe nsọ ahụ ebe Chineke bi. Jeroboam chọrọ ka isi ofufe bụrụ na Betel na Dan, nke na-anọchi anya ndị si Sardis n’afọ 1844 ndị jụrụ iso Kraịst banye n’Ebe Kachasị Nsọ.
Millerite Adventism chose to return to the religion of Rome, and took up the very doctrinal arguments of those who had just been exposed as false prophets through their rejection of Miller’s message; as their theological masters in order to justify their rejection of the prophetic message of the seven times. Millerite Adventism, as with the disobedient prophet chose their own path, instead of following God’s direction. The path that is chosen by the foolish in all the tests and purges of the wise and foolish virgins from the Protestant reformation onward in prophetic history is the path which returns to the worship of the land that you were delivered from, and as they say, “all roads lead to Rome.” All roads except Jeremiah’s old paths.
Adventizim ndị Miller họọrọ ịlaghachi n’okpukpe Rom, wee nakwere kpọmkwem arụmụka ozizi nke ndị ahụ e kpughere ugbu a dị ka ndị amụma ụgha n’ihi ịjụ ha ozi Miller; dịka ndị nna-ukwu ha n’ihe ọmụmụ okwukwe iji kwado ịjụ ha ozi amụma nke oge asaa ahụ. Adventizim ndị Miller, dị ka o mere onye amụma ahụ na-enupụ isi, họọrọ ụzọ nke ha, kama iso nduzi Chineke. Ụzọ nke ndị nzuzu na-ahọrọ n’ime ule na nhicha niile nke ụmụ agbọghọ-amaghị ihe na ụmụ agbọghọ-maara ihe, site na Mgbanwe Protestant gaa n’ihu n’akụkọ ihe mere eme amụma, bụ ụzọ nke na-alaghachi n’ofufe ala ahụ e si napụta unu; ma dịka ha na-ekwu, “ụzọ niile na-eduga Rom.” Ụzọ niile ma e wezụga ụzọ ochie Jeremaya.
The Protestant reformation had been typified by Moses’ return to Egypt in order to lead God’s people into the Promised Land. Once out of the land of captivity God purposed to give His chosen people His law. In the line of Moses and the Protestant reformation rebellion was manifested immediately after the deliverance. God tested Sardis, a people who claimed to have a living name, but were dead by the time of the message of William Miller. Two purging’s took place in 1844; the first was the purge of the church of Sardis, who had claimed to be Protestants, but were proven to be dead; and then the Millerite’s were purged in the same year, in fulfillment of the parable of the ten virgins.
E gosipụtara Ndozigharị Protestant dị ka nloghachi Mozis laghachi n’Ijipt ka o wee duru ndị nke Chineke banye n’Ala Nkwa ahụ. Ozugbo ha si n’ala ịdọkpụ n’agha ahụ pụta, Chineke zubere inye ndị Ya a họpụtara iwu Ya. N’usoro Mozis na Ndozigharị Protestant, e gosipụtara nnupụisi ozugbo a napụtasịrị ha. Chineke nwara Sardis, otu ndị na-ekwu na ha nwere aha dị ndụ, ma bụrụ ndị nwụrụ anwụ ruo n’oge ozi William Miller. N’afọ 1844, e nwere nchacha abụọ; nke mbụ bụ nchacha nke ụka Sardis, ndị kwuru na ha bụ ndị Protestant, ma e gosiri na ha nwụrụ anwụ; mgbe ahụ kwa, a sachakwara ndị Millerite n’otu afọ ahụ, n’imezu ilu ahụ banyere ụmụ agbọghọ iri ahụ.
The Democrats and Republicans represent two political classes that together make up the Republican horn on the earth beast of Revelation thirteen. The wise and foolish virgins are two religious classes that together make up the Protestant horn on the earth beast. The wise virgins possess the first name given at Antioch. The wise virgins are Christians, but they are also Philadelphians who have the promise of receiving a name.
Ndị Democrat na ndị Republican na-anọchi anya òtù ndọrọ ndọrọ ọchịchị abụọ nke, ọnụ, mejupụtara mpi Republican n’elu anụ ọhịa nke ụwa ahụ dị na Mkpughe iri na atọ. Ụmụ agbọghọ na-amaghị ihe na ụmụ agbọghọ amamihe nwere bụ òtù okpukpe abụọ nke, ọnụ, mejupụtara mpi Protestant n’elu anụ ọhịa nke ụwa ahụ. Ụmụ agbọghọ amamihe nwere nwere aha mbụ ahụ e nyere na Antiọk. Ụmụ agbọghọ amamihe nwere bụ Ndị Kraịst, ma ha bụkwa ndị Filadelfịa ndị nwere nkwa nke inata aha.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.
Onye na-emeri emeri ka M ga-eme ka ọ bụrụ ogidi n’ụlọ nsọ nke Chineke m, ọ gaghịkwa apụ ọzọ ma ọlị; M ga-edekwa n’elu ya aha Chineke m, na aha obodo nke Chineke m, nke bụ Jerusalem ọhụrụ, nke si n’eluigwe sitere n’aka Chineke m na-abịa; M ga-edekwa n’elu ya aha ọhụrụ m. Mkpughe 3:12.
The first time God named His people Christian was at Antioch, and the history where the Laodicean movement of the one hundred and forty-four thousand changes unto the Philadelphian movement of the one hundred and forty-four thousand is also the history of Antiochus the Great, who the city of Antioch is named after, and who is represented at the end of a 250-year period between the battles of Raphia and Panium.
Oge mbụ Chineke kpọrọ ndị Ya Ndị Kraịst bụ na Antiọk, ma akụkọ ihe mere eme ebe ngagharị Laodisia nke narị puku mmadụ otu narị na puku anọ na iri anọ na anọ na-agbanwe bụrụ ngagharị Filadelfia nke narị puku mmadụ otu narị na puku anọ na iri anọ na anọ bụkwa akụkọ ihe mere eme nke Antiọkọs Ukwu, onye e ji aha ya kpọọ obodo Antiọk, na onye a na-anọchi anya ya na ngwụcha oge afọ narị abụọ na iri ise dị n’etiti ọgụ Rafia na Panium.
We will continue these things in the next article.
Anyị ga-aga n’ihu n’ihe ndị a n’isiokwu na-esonụ.