Article

# The Book of Daniel - Number One-Hundred and Twenty-Four

Akwụkwọ Daniel - Nọmba Otu Narị na Iri Abụọ na Anọ

Unveiling Daniel 11:40 – A Prophetic Examination of Historical Parallels and Future Events

Iwepụta Daniel 11:40 – Nnyocha Amụma Banyere Ntụnyere Akụkọ Ihe Mere Eme na Ihe Ndị Ga-eme N’Ọdịnihu

Author

Jeff Pippenger

Published

March 8, 2024

Formats

PDF
Word
Song MP3

We are taking time to set forth the structure of Daniel chapter eleven, as we address verse forty. Verse forty is the parallel of verse fourteen of Daniel chapter eight, in the prophetic sense that the light, which Christ, as the Lion of the tribe of Judah unsealed in 1798, was based upon Daniel chapter eight verse fourteen, so too, the light which He unsealed in 1989 was based upon verse forty.

Anyị na-ewepụta oge ịkọwapụta usoro nke Daniel isi nke iri na otu, ka anyị na-atụle amaokwu nke iri anọ. Amaokwu nke iri anọ bụ ihe yiri amaokwu nke iri na anọ nke Daniel isi nke asatọ, n’ụzọ amụma, n’ihi na ìhè ahụ, nke Kraịst, dị ka Ọdụm nke ebo Juda, kpughere na 1798, dabeere n’elu Daniel isi nke asatọ amaokwu nke iri na anọ; otu a kwa, ìhè ahụ nke O kpughere na 1989 dabeere n’elu amaokwu nke iri anọ.

As we have pointed out, but not actually addressed in a previous article, when employing the latter rain methodology of “line upon line,” verse forty sets forth two distinct lines, for it contains the time of the end for both the movement of the first angel and the movement of the third angel.

Dịka anyị rụtụrụ aka, ma n’ezie ekwughị ya ozugbo n’otu isiokwu gara aga, mgbe a na-eji usoro mmiri ozuzo ikpeazụ nke “ahịrị n’elu ahịrị” arụ ọrụ, amaokwu nke iri anọ na-edobe ahịrị abụọ dị iche iche, n’ihi na ọ nwere oge ọgwụgwụ maka ma mmegharị nke mmụọ ozi mbụ ma mmegharị nke mmụọ ozi nke atọ.

When we bring together verse forty’s time of the end in 1798, and its time of the end in 1989, we find that Daniel chapter eight, verse fourteen, aligns with Daniel chapter eleven, verse forty, for they both represent the knowledge that is unsealed in the prophetic history of the three angels of Revelation fourteen. They are also connected by the fact that verse fourteen is the “mareh” vision of Christ’s sudden “appearance” to the temple, and verse forty is the “chazon” vision of the twenty five hundred and twenty years of prophetic history. One is a point in time, the other is a period of time.

Mgbe anyị jikọtara oge ọgwụgwụ nke amaokwu nke iri anọ n’afọ 1798, na oge ọgwụgwụ ya n’afọ 1989, anyị na-achọpụta na Daniel isi nke asatọ, amaokwu nke iri na anọ, kwekọrọ na Daniel isi nke iri na otu, amaokwu nke iri anọ, n’ihi na ha abụọ na-anọchi anya ọmụma a meghere akara ya n’akụkọ amụma nke ndị mmụọ-ozi atọ nke Mkpughe iri na anọ. A na-ejikọtakwa ha site n’eziokwu ahụ na amaokwu nke iri na anọ bụ ọhụụ “mareh” nke “ịpụta” mberede nke Kraịst n’ụlọ nsọ, ebe amaokwu nke iri anọ bụ ọhụụ “chazon” nke afọ puku abụọ na narị ise na iri abụọ nke akụkọ amụma. Otu bụ otu ebe n’oge, nke ọzọ bụ ogologo oge.

One represents the restoration and cleansing of the temple, the other the destruction and trampling down of the temple. One represents the twenty-three hundred years, and the other the twenty-five hundred and twenty years. One is represented by the river Ulai, the other by the river Hiddekel. One represents humanity, the other represents divinity. Rightly understood, verse forty in connection with verse fourteen is amazingly profound. 1798 represents the work of divinity, and 1989 represents the rebellion of humanity.

Otu na-anọchi anya mweghachi na nsacha nke ụlọ nsọ, nke ọzọkwa mbibi na ịzọda ụlọ nsọ n’ala. Otu na-anọchi anya afọ puku abụọ na narị atọ, nke ọzọkwa afọ puku abụọ na narị ise na iri abụọ. Otu bụ nke e ji osimiri Ulai nọchite anya ya, nke ọzọkwa e ji osimiri Hiddekel nọchite anya ya. Otu na-anọchi anya mmadụ, nke ọzọkwa na-anọchi anya ịdị Chukwu. Mgbe a ghọtara ya nke ọma, amaokwu nke iri anọ n’ihe metụtara amaokwu nke iri na anọ dị omimi nke ukwuu n’ezie. Afọ 1798 na-anọchi anya ọrụ nke ịdị Chukwu, afọ 1989 kwa na-anọchi anya nnupụisi nke mmadụ.

We identified in the previous article that the description of the conquering of three obstacles by the king of the north is represented in a sequential fashion, but that the actual application of the events portrayed need to be carefully applied, for verses forty-two through and including verse forty-four, are actually aligned with verse forty-one, which is the soon-coming Sunday law in the United States. It is there that the threefold union is accomplished, and there where the loud cry message of the “east” and “north” begins.

Anyi kọwapụtara n’isiokwu gara aga na a na-anọchi anya nkọwa banyere imeri ihe mgbochi atọ site n’aka eze nke ugwu n’usoro na-esochi ibe ya; ma na a ghaghị iji nlezianya dị ukwuu tinye n’ọrụ ezi ihe omume ndị e sere, n’ihi na amaokwu iri anọ na abụọ ruo n’amaokwu iri anọ na anọ gụnyere, n’eziokwu, kwekọrọ n’amaokwu iri anọ na otu, nke bụ iwu Ụka Sọnde na-abịa ngwa ngwa na United States. Ọ bụ n’ebe ahụ ka a na-emezu njikọ atọ ahụ, ọ bụkwa n’ebe ahụ ka ozi nnukwu mkpu nke “ọwụwa anyanwụ” na “ugwu” na-amalite.

In Daniel eleven, it has been recognized by Adventist students through the years that Daniel employs a specific technique in his illustrations of Rome. Uriah Smith takes note of it in the book Daniel and Revelation. Daniel first identifies how Rome takes control of the world, and then in the following verses he drops back to the beginning of the history identifying the political conquering, and identifies how Rome interacts with God’s people during that very same history. Then ultimately, he identifies how Rome comes to its end. The principal Daniel employs is called, “repeat and enlarge.”

N’ime Daniel isi nke iri na otu, ndị na-amụ ihe nkuzi Adventist achọpụtala n’afọ niile na Daniel na-eji usoro pụrụ iche n’ihe osise ya banyere Rom. Uriah Smith na-ekwuputa nke a n’akwụkwọ ya, Daniel and Revelation. Daniel na-ebu ụzọ kọwaa otú Rom si were ọchịchị ụwa n’aka, ma mgbe ahụ n’amaokwu ndị na-esote ya, ọ na-alaghachi azụ n’mmalite nke akụkọ ihe mere eme ahụ, na-egosi mmeri ndọrọ ndọrọ ọchịchị ahụ, ma na-egosikwa otú Rom si emekọrịta ihe na ndị nke Chineke n’ime otu akụkọ ihe mere eme ahụ kpọmkwem. Mgbe ahụ n’ikpeazụ, ọ na-egosi otú Rom si ruo na njedebe ya. Ụkpụrụ bụ isi Daniel ji eme ihe ka a na-akpọ, “ikwughachi ma gbasaa.”

This three-step technique is identified in verses forty to forty-five. Verses forty to forty-three, identify the three-step process of Modern Rome capturing planet earth, then in verse forty-four, Daniel drops back to verse forty-one, when the “tidings” that are then proclaimed by the ensign of the one hundred and forty-four thousand, and when the papacy then goes forth with great fury to destroy and utterly make away many. Then in verses forty-five, and chapter twelve, verse one, the papacy comes to his end with none to help, between the seas and the glorious holy mountain, as human probation closes.

A na-akọwapụta usoro a nke nzọụkwụ atọ n’amaokwu iri anọ ruo iri anọ na ise. Amaokwu iri anọ ruo iri anọ na atọ na-akọwapụta usoro nzọụkwụ atọ nke Rom nke Oge A na-eji ejide ụwa a, mgbe ahụ n’amaokwu iri anọ na anọ, Daniel na-alaghachi azụ n’amaokwu iri anọ na otu, mgbe “akụkọ” ahụ, nke ọkọlọtọ nke puku narị na iri anọ na anọ na-ekwusa mgbe ahụ, na mgbe papasi ahụ si mgbe ahụ pụta n’oké iwe ibibi ma kpochapụ ọtụtụ mmadụ kpamkpam. Mgbe ahụ n’amaokwu iri anọ na ise, na isi nke iri na abụọ, amaokwu otu, papasi ahụ na-abịa na njedebe ya ebe ọ nweghị onye ga-enyere ya aka, n’etiti osimiri dị iche iche na ugwu nsọ ahụ dị ebube, ka oge amara mmadụ na-emechi.

In verse thirty, of Daniel eleven, we find the beginning of a history that Sister White quotes word for word through to verse thirty-six, and then writes, “scenes similar to those described in these verses will take place.” Verse thirty and thirty-one identify the historical transition from pagan Rome to papal Rome as the fourth and fifth kingdoms of Bible prophecy, respectively. Verse thirty-one describes the history which represents how papal Rome was placed upon the throne of the earth in the year 538.

N’amaokwu nke iri atọ, nke Daniel iri na otu, anyị na-ahụ mmalite nke akụkọ ihe mere eme nke Sister White kọrọ n’okwu n’okwu ruo n’amaokwu nke iri atọ na isii, ma mgbe ahụ dee, “ihe omume ndị yiri ndị a kọwara n’amaokwu ndị a ga-eme.” Amaokwu nke iri atọ na nke iri atọ na otu na-akọwapụta mgbanwe akụkọ ihe mere eme site na Rome ndị ọgọ mmụọ gaa na Rome ndị popu dịka alaeze nke anọ na nke ise nke amụma Akwụkwọ Nsọ, n’otu n’otu. Amaokwu nke iri atọ na otu na-akọwa akụkọ ihe mere eme nke na-anọchi anya otú e si debe Rome ndị popu n’ocheeze ụwa n’afọ 538.

In verse thirty-one, the first thing identified is when Clovis, king of the Franks (modern France), stood up for the papacy in the year 496. Clovis then converted from outright paganism to the hidden paganism of Catholicism (the religion of his wife Clotilda). He then dedicated his throne to lifting up the papacy to the throne of the earth. Clovis was represented by the “arms,” in the verse, for he dedicated his arm of military might and his arm of monetary might to the work he then undertook.

N’amaokwu nke iri atọ na otu, ihe mbụ a kọwara bụ mgbe Clovis, eze ndị Franks (France nke oge a), biliri kwado ọchịchị ndị pāpā n’afọ 496. Clovis wee si n’ekpere arụsị doro anya tụgharịa banye n’ekpere arụsị zoro ezo nke Katọlik (okpukpe nwunye ya Clotilda). O mechara rara ocheeze ya nye n’ịkwalite ọchịchị ndị pāpā ka ọ ruo n’ocheeze nke ụwa. E ji “ogwe aka” nọ n’amaokwu ahụ nọchite Clovis, n’ihi na o rara ogwe aka ya nke ike agha na ogwe aka ya nke ike akụnụba nye ọrụ ahụ ọ malitere mgbe ahụ.

Clovis’ initial work represented the work of all the kings of formerly pagan Europe who were destined to provide various supports for the whore of Rome as the history unfolded. Clovis, and thereafter France, was anointed by the Catholic church with the title of the first-born of the Catholic church, and also the eldest daughter of the Catholic church. He was the symbol of the first of many kings to commit fornication with the whore of Tyre.

Ọrụ mbụ nke Clovis nọchiri anya ọrụ nke ndị eze niile nke Europe, nke bụbu nke ndị ọgọ mmụọ, ndị e kpebiri inye nwanyị akwụna nke Rom ụdị nkwado dị iche iche ka akụkọ ihe mere eme na-aga n’ihu. Clovis, ma e mesịa France, chọọchị Katọlik tere mmanụ, nye ya aha nke ọkpara nke chọọchị Katọlik, nakwa ada mbụ nke chọọchị Katọlik. Ọ bụ akara nke onye mbụ n’ime ọtụtụ ndị eze ga-akwa iko na nwanyị akwụna nke Taịa.

In this prophetic sense Clovis had been represented by Ahab, who also had committed fornication with Jezebel (symbol of the Catholic church in the book of Revelation), and who was also the premier king of ten tribes, as Clovis became the premier symbol of the ten horns (see Daniel chapter seven) of pagan Rome. Those kings of Europe would ultimately establish the whore of Babylon on the throne of the earth. In this sense Ahab, and Clovis both represent the United States, who commits fornication with the papacy in the last days.

N’uche amụma a, e jiri Ehab nọchite anya Clovis, onye ya kwa so Jezebel kwara iko (akara nke ụka Katọlik n’akwụkwọ Mkpughe), onye kwa bụ eze kachasị elu nke ebo iri ahụ, dịka Clovis ghọrọ akara mbụ nke mpi iri ahụ (lee Daniel isi nke asaa) nke Rome ndị ọgọ mmụọ. Ndị eze ndị ahụ nke Europe ga-emecha dobe akwụna Babilọn n’ocheeze nke ụwa. N’echiche a, Ehab na Clovis abụọ ahụ nọchiri anya United States, nke na-akwa iko ya na ọchịchị papa n’ụbọchị ikpeazụ.

Ronald Reagan began the fornication, and it will be the last president that forces the other nine kings of the United Nations to also commit the same act. Reagan was president at the time of the end in 1989, and he therefore must prophetically represent the last president in the history where the other nine kings accomplish the same act, for Jesus always illustrates the end of a thing with the beginning of a thing. Reagan was a wealthy, well-known media personality, highly recognized for his own peculiar style of speaking, who initially was in the Democratic party, who eventually switched to the Republican party.

Ronald Reagan malitere ịkwa iko ahụ, ọ ga-abụkwa onye isi ala ikpeazụ nke ga-amanye ndị eze itoolu ndị ọzọ nke Mba Ndị Dị n’Otu ime kwa otu omume ahụ. Reagan bụ onye isi ala n’oge ọgwụgwụ na 1989, ya mere n’amụma ọ ghaghị ịnọchi anya onye isi ala ikpeazụ n’akụkọ ihe mere eme, n’oge ndị eze itoolu ndị ọzọ ga-emezu otu omume ahụ, n’ihi na Jisọs na-eji mmalite nke ihe atụ mgbe niile kọwaa ọgwụgwụ nke ihe. Reagan bụ nwoke bara ụba, onye a ma ama nke ukwuu n’ụlọ mgbasa ozi, onye e ji ụdị ikwu okwu pụrụ iche nke ya mara nke ọma, bụ onye nọ na mbụ n’otu Democratic party, ma n’ikpeazụ gbanwee gaa n’otu Republican party.

In verse thirty-one, the arms that stood for the papacy would pollute the sanctuary of strength. Prophetically the sanctuary of strength for both pagan Rome and papal Rome was the City of Rome. This is based upon the fact that both Rome’s ruled for a specific period of time from the City of Rome, and when they ruled from the City of Rome, they were essentially invincible.

N’amaokwu nke iri atọ na otu, aka ndị ahụ nke nọchiri anya ọchịchị ndị pope ga-emetọ ebe nsọ nke ike. N’ụzọ amụma, ebe nsọ nke ike maka ma Rom nke ndị ọgọ mmụọ ma Rom nke ndị pope bụ Obodo Rom. Nke a dabeere n’eziokwu ahụ na Rom abụọ ahụ chịrị ruo oge a kapịrị ọnụ site n’Obodo Rom, ma mgbe ha chịrị site n’Obodo Rom, n’ezie, a pụghị imeri ha.

Pagan Rome began its three hundred and sixty year rule at the Battle of Actium, in the year 31 BC. Daniel chapter eleven, verse twenty-four identifies that they would forecast their devices from their stronghold, which was the City of Rome, for a “time.” A prophetic “time,” is three hundred and sixty years, and three hundred and sixty years after the Battle of Actium, where Antony and Cleopatra were defeated, Constantine moved out of the City of Rome to the City of Constantinople and the period of pagan Rome’s invincibility was over.

Rom oge ndị na-ekpere arụsị malitere ọchịchị ha nke afọ narị atọ na iri isii n’Agha Aktium, n’afọ 31 T.K. Daniel isi nke iri na otu, amaokwu nke iri abụọ na anọ, na-akọwa na ha ga-ebu amụma atụmatụ ha site n’ebe mgbaba ha dị ike, nke bụ Obodo Rom, ruo “otu oge.” “Oge” amụma bụ afọ narị atọ na iri isii, ma afọ narị atọ na iri isii mgbe Agha Aktium gasịrị, ebe e meriri Antony na Cleopatra, Constantine si n’Obodo Rom kwaga n’Obodo Constantinople, oge ahụkwa nke enweghị mmeri nke Rom ndị na-ekpere arụsị bịara n’isi.

When the third geographical obstacle for papal Rome (the Goths), were driven out of the City of Rome in the year 538, papal Rome’s twelve hundred and sixty year rule of supremacy began and continued until 1798, when the pope was removed from the City of Rome, thus delivering the prophetic deadly wound to the papal beast, and in the next year, 1799, that pope (the woman who had ridden the beast) died in captivity.

Mgbe a chụpụrụ ihe mgbochi ala nke atọ nye Rome nke ndị pope (ndị Goth) n’Obodo Rome n’afọ 538, ọchịchị ịdị elu nke Rome nke ndị pope nke afọ otu puku narị abụọ na iri isii malitere ma gara n’ihu ruo 1798, mgbe e wepụrụ pope ahụ n’Obodo Rome, si otu a nye anụ ọhịa papal ahụ ọnyá ọnwụ amụma ahụ; ma n’afọ sochirinụ, 1799, pope ahụ (nwanyị ahụ nke nọkwasịrị n’elu anụ ọhịa ahụ) nwụrụ n’agha mkpọrọ.

The arms (Clovis) which stood for the papacy were to pollute the sanctuary of strength, and Constantine began that work by philosophically identifying the city as a lesser city than Constantinople, and from that point on, the warfare of that history that was carried out by the enemies of Rome was always focused upon attacking the City of Rome, and by the year 476, there was never again an actual Roman descendant that ruled in the city, until the year 538, when the city became the sanctuary of strength for papal Rome.

Ogwe-aka ahụ (Clovis) nke nọchiri anya ọchịchị pope ga-emetọ ebe nsọ nke ike ahụ, Constantine wee malite ọrụ ahụ site n’ịkọwa n’ụzọ nkà ihe ọmụma na obodo ahụ bụ obodo dị ala karịa Constantinople; ma site n’oge ahụ gaa n’ihu, agha nke akụkọ ihe mere eme ahụ nke ndị iro Rom lụrụ na-elekwasị anya mgbe niile n’ịwakpo Obodo Rom, ma ka ọ na-erule afọ 476, ọ dịghịkwa ọzọ ezigbo nwa ọmụmụ Rom chịrị n’obodo ahụ, ruo n’afọ 538, mgbe obodo ahụ ghọrọ ebe nsọ nke ike maka Rom ndị pope.

Ahab, Clovis, and France typify the United States, and the United States’ sanctuary of strength is the Constitution of the United States. That document is a divine document, and it is a waymark of prophetic history. Since Ronald Reagan stood up for the papacy in the history leading up to 1989, the Constitution has been under a constant escalating attack, as was the sanctuary of strength in the demise and fall of pagan Rome. When the soon coming Sunday law in the United States is enforced, the Constitution will be fully overthrown. From the time of Reagan until that Sunday law, the history from the year 330 to 538 is repeated. In the year 538, the papacy was placed upon the throne, thus typifying the healing of its deadly wound at that Sunday law.

Ehab, Clovis, na France nọchiri anya United States, ebe ebe nsọ nke ike nke United States bụ Iwu-Ukpuru nke United States. Akwụkwọ ahụ bụ akwụkwọ sitere n’aka Chineke, ọ bụkwa akara ụzọ n’akụkọ amụma. Ebe ọ bụ na Ronald Reagan kwadoro ọchịchị ndị popu n’akụkọ ihe mere eme nke butere ruo 1989, Iwu-Ukpuru ahụ anọwo n’okpuru mwakpo na-adịgide adịgide nke na-arị elu mgbe niile, dịka e mere ebe nsọ nke ike n’ime mbibi na ọdịda nke Rome ndị na-ekpere arụsị. Mgbe a ga-eme ka iwu Sọnde nke na-abịa n’oge na-adịghị anya na United States bụrụ nke a na-amanye, a ga-akwatu Iwu-Ukpuru ahụ kpamkpam. Site n’oge Reagan ruo iwu Sọnde ahụ, a na-emegharị akụkọ ihe mere eme site n’afọ 330 ruo 538. N’afọ 538, e tinyere ọchịchị ndị popu n’ocheeze, si otú a na-anọchi anya ịgwọ ọnya ya na-egbu egbu n’iwu Sọnde ahụ.

The period from Ronald Reagan to the Sunday law is a prophetic period that is specifically identified by God’s prophetic Word. The “arms,” represented by Clovis were also to take away “the daily,” from the formerly pagan kingdom of the Roman Empire. The religion of the empire had been pagan from the very outset, and Clovis began the work of replacing the religion of open paganism with the religion of Catholicism, which is simply cloaked paganism.

Oge sitere n’oge Ronald Reagan ruo n’iwu Sọnde bụ oge amụma nke Okwu amụma nke Chineke kpọmkwem kọwara. “Aka” ndị ahụ, nke Clovis nọchiri anya ha, kwesịkwara iwepụ “nke kwa ụbọchị,” n’alaeze mbụ nke Alaeze Ukwu Rom nke bụ nke ndị ọgọ mmụọ. Okpukpe nke alaeze ahụ abụwo nke ndị ọgọ mmụọ kemgbe na mmalite ya, Clovis wee malite ọrụ nke dochie okpukpe nke ikpere arụsị pụtara ìhè anya site n’okpukpe Katọlik, nke bụ nanị ikpere arụsị e kpuchiri ekpuchi.

The United States fully removes the religion of Protestantism when it enforces the mark of papal authority at the soon coming Sunday law, for the only definition of the word “Protestant,” is to protest Rome. If you accept the mark of Rome’s authority, you are not protesting Rome. In Amos chapter three, verse three, Amos asks the rhetorical question: “Can two walk together, except they be agreed?”

United States na-ewepụcha okpukpe Protestantism kpamkpam mgbe ọ manyere akara nke ikike papal n’iwu Ụka ga-abịa n’oge na-adịghị anya gbasara Sọnde, n’ihi na naanị nkọwa okwu “Protestant” bụ iguzogide Rome. Ọ bụrụ na ị nabata akara nke ikike Rome, ị naghị eguzogide Rome. N’akwụkwọ Amos isi nke atọ, amaokwu nke atọ, Amos jụrụ ajụjụ a na-ajụghị ka e zaa ya ozugbo: “Ị̀ pụrụ ka mmadụ abụọ soro ọnụ jee ije, ma ọ bụrụ na ha ekwenyeghị?”

> “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.” The Great Controversy, 573.

> “N’ime mmegharị ndị a na-eme ugbu a na United States iji nweta nkwado nke steeti maka ụlọọrụ na omenala nke ụka, ndị Protestant na-eso nzọụkwụ ndị Papist. Ee, karịa nke ahụ, ha na-emepe ụzọ ka Papacy wee nwetaghachi n’ime Protestant America ọchịchị kacha elu ahụ nke ọ tufuru n’Ụwa Ochie.” The Great Controversy, 573.

When the religion of paganism was taken away as the official religion of the realm in the year 508, it typified that the restraint, represented by Paul in Second Thessalonians chapter two had been taken away in advance of the revealing of the man of sin at the soon coming Sunday law in the United States. The subjection of the openly pagan religion, transitioning to the hidden pagan religion of Catholicism did not happen instantly, and it is marked in history as beginning with Clovis’ conversion to Catholicism in the year 496, and fully accomplished by the year 508.

Mgbe e wepụrụ okpukpe nke ikpere arụsị dị ka okpukpe gọọmenti nke alaeze ahụ n’afọ 508, ọ gosipụtara na e wepụrụ ihe mgbochi ahụ, nke Pọl kọwara na 2 Ndị Tesalonaịka isi nke abụọ, tupu mkpughe nke nwoke mmehie ahụ n’oge na-adịghị anya, mgbe iwu ụbọchị Sọnde ga-abịa na United States. Ndozigharị nke okpukpe ikpere arụsị a na-eme n’ihu ọha, na-agafe gaa n’okpukpe ikpere arụsị zoro ezo nke Katọlik, emeghị n’otu ntabi anya, ma a na-akọwa ya n’akụkọ ihe mere eme dịka ihe malitere na ntụgharị obi Clovis gaa n’okwukwe Katọlik n’afọ 496, ma mezue kpamkpam n’afọ 508.

Thus, from the Reagan years, beginning in 1989, until the soon coming Sunday law, genuine Protestantism will be fully restrained in the United States. At that time the Constitution, the “sanctuary of strength” for the United States, will be overturned, and the fourth work of the “arms” of verse thirty-one will be accomplished, as the “arms” then place the papacy upon the throne of the earth, as was the case in the year 538.

Ya mere, site n’oge ọchịchị Reagan, malite n’afọ 1989, ruo n’iwu Ụka ga-abịa n’oge na-adịghị anya, a ga-egbochi ezi Protestantism kpamkpam n’ime United States. N’oge ahụ, a ga-akwatu Iwu Ukpuru Ala ahụ, bụ “ebe nsọ nke ike” maka United States, ma ọrụ nke anọ nke “ogwe aka” ndị a kpọrọ n’amaokwu nke iri atọ na otu ga-emezu, dịka “ogwe aka” ahụ ga-edobe papacy n’ocheeze nke ụwa, dị ka ọ dị n’afọ 538.

Once the papacy took the throne in the year 538, the narrative in Daniel switches from describing how the papacy captured the world, to the subject of how the papacy persecuted God’s people in that history. In verse fourteen, of chapter ten of Daniel, Gabriel had informed Daniel that the purpose of the vision he was about to present was to demonstrate “what would befall God’s people in the latter days.”

Ozugbo papacy nọrọ n’oche-eze n’afọ 538, akụkọ dị na Daniel na-agbanwe site n’ịkọwa otu papacy si jide ụwa, gaa n’isiokwu banyere otu papacy si kpagbuo ndị nke Chineke n’ime akụkọ ahụ. N’amaokwu nke iri na anọ, n’isi nke iri nke Daniel, Gabriel agwala Daniel na nzube nke ọhụụ ahụ ọ na-achọ igosi ya bụ igosi “ihe ga-adakwasị ndị nke Chineke n’ụbọchị ikpeazụ.”

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

> Ugbu a abịaruwom ime ka ị ghọta ihe ga-adakwasị ndị nke gị n’ụbọchị ikpeazụ; n’ihi na ọhụụ ahụ ka dịkwa maka ọtụtụ ụbọchị. Daniel 10:14.

Verse thirty-two through to verse thirty-six are the verses that Sister White directly say will be repeated, and those verses describe the persecution of the twelve hundred and sixty year rule of the papacy from the time it was placed on the throne in the year 538, until it received its deadly wound in 1798.

Amaokwu nke iri atọ na abụọ ruo n’amaokwu nke iri atọ na isii bụ amaokwu ndị Nwanyị White kwuru kpọmkwem na a ga-emeghachi, ma amaokwu ndị ahụ na-akọwa mkpagbu nke ọchịchị papacy nke afọ otu puku abụọ narị isii na iri isii, site n’oge e tinyere ya n’ocheeze n’afọ 538, ruo mgbe ọ natara ọnya ya na-egbu egbu na 1798.

> And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:32–36.

> Ma ndị na-eme ihe ọjọọ megide ọgbụgba ndụ ahụ ka ọ ga-eji ire ụtọ mebie: ma ndị maara Chineke ha ga-adị ike, ha ga-emekwa ihe ndị dị ukwuu. Ma ndị nwere nghọta n’etiti ndị mmadụ ga-akụziri ọtụtụ mmadụ: ma ha ga-ada site n mma agha, na n’ọkụ, na n’agha mbibi, na n’ịnara ihe n’agha, ọtụtụ ụbọchị. Ugbu a, mgbe ha ga-ada, a ga-enyere ha aka site n enyemaka nta: ma ọtụtụ ga-esoro ha n’ire ụtọ. Ma ụfọdụ n’ime ndị ahụ nwere nghọta ga-ada, iji nwalee ha, na iji sachapụ ha, na ime ka ha bụrụ ọcha, ruo ọbụna n’oge ọgwụgwụ: n’ihi na ọ ka dị maka oge a kara aka. Ma eze ahụ ga-eme dịka ọchịchọ nke aka ya dị; ọ ga-ebulikwa onwe ya elu, meekwa onwe ya ka ọ dị ukwuu karịa chi ọ bụla, ọ ga-ekwukwa ihe dị ịtụnanya megide Chineke nke chi niile, ọ ga-agakwa nke ọma ruo mgbe iwe ahụ ga-ezu okè: n’ihi na ihe ahụ e kpebiri ga-emezu. Daniel 11:32–36.

The verses describe the persecution of the Dark Ages, and verse thirty-six then identifies that the papacy would prosper until God’s first indignation against the northern kingdom of Israel was accomplished in 1798. Daniel first identified how the papacy was placed upon the throne of the earth, then how the papacy interacted with God’s people, and then the final fall of the papacy. Verse forty through forty-three of Daniel eleven, identifies how the papacy takes control of the world, then verse forty-four identifies how she persecutes God’s latter-day people, and then verse forty-five identifies how she comes to her final end, with none to help.

Amaokwu ndị a na-akọwa mkpagbu nke Oge Ọchịchịrị, ma amaokwu nke iri atọ na isii na-akọwapụtakwa mgbe ahụ na ọchịchị poopu ga-aga nke ọma ruo mgbe iwe mbụ nke Chineke megide alaeze ugwu nke Izrel mezuru n’afọ 1798. Daniel buru ụzọ kọwaa otú e si tinye ọchịchị poopu n’ocheeze nke ụwa, mesịa otú ọchịchị poopu si emekọrịta ihe na ndị Chineke, ma emesịa ọdịda ikpeazụ nke ọchịchị poopu. Amaokwu nke iri anọ ruo iri anọ na atọ nke Daniel iri na otu na-akọwapụta otú ọchịchị poopu si were ụwa n’okpuru ọchịchị ya, mgbe ahụ amaokwu nke iri anọ na anọ na-akọwapụta otú ọ si akpagbu ndị Chineke nke ụbọchị ikpeazụ, ma amaokwu nke iri anọ na ise na-akọwapụta otú o si ruo n’ọgwụgwụ ikpeazụ ya, ebe ọ dịghị onye ga-enyere ya aka.

The Hebrew word “truth,” was created by the Wonderful Linguist by bringing the first, thirteenth and last letter of the Hebrew alphabet together to create the word “truth.” Thirteen is a symbol of rebellion, and the first represents the last.

Okwu Hibru nke pụtara “eziokwu,” ka Onye Ọkà-asụsụ Dị Ebube kere site n’ịjikọta mkpụrụedemede mbụ, nke iri na atọ, na nke ikpeazụ nke alfabẹt Hibru ọnụ iji mepụta okwu ahụ bụ “eziokwu.” Iri na atọ bụ ihe nnọchianya nke nnupụisi, ma nke mbụ na-anọchi anya nke ikpeazụ.

Verse thirty-one describes the end of pagan Rome as the fourth kingdom of Bible prophecy, and verse thirty-six identified the end of papal Rome as the fifth kingdom of Bible prophecy. Between the first description of the fall of Rome and the last description of the fall of Rome is the rebellion, represented by the papacy murdering millions of God’s people in the history between the beginning and ending. The application of these verses bears the signature of “truth.”

Amaokwu nke iri atọ na otu na-akọwa njedebe nke Rome ndị ọgọ mmụọ dị ka alaeze nke anọ n’amụma Akwụkwọ Nsọ, ma amaokwu nke iri atọ na isii kọwara njedebe nke Rome ndị popu dị ka alaeze nke ise n’amụma Akwụkwọ Nsọ. N’etiti nkọwa mbụ banyere ọdịda Rome na nkọwa ikpeazụ banyere ọdịda Rome ka nnupụisi ahụ dị, nke a na-anọchi anya ya site n’aka ọchịchị ndị popu igbu ọtụtụ nde ndị nke Chineke n’akụkọ ihe mere eme dị n’etiti mmalite na njedebe. Ngwa nke amaokwu ndị a na-ebu akara nke “eziokwu.”

Verse forty to forty-five, which is illustrated by verses thirty to thirty-six, begins with the fall of the papacy, and it ends with the fall of the papacy. In the middle of the history beginning in 1798, through the close of probation is the rebellion of Modern Rome, once again murdering God’s people. The application of these verses also bear the signature of “truth,” and they align with one another to provide two witnesses which establish the “truth,” and both lines are describing Rome, which is the symbol that will “establish the vision”.

Amaokwu nke iri anọ ruo iri anọ na ise, nke amaokwu nke iri atọ ruo iri atọ na isii na-akọwa ihe oyiyi ha, na-amalite site n’ịda nke papacy, ma ọ na-ejedebe kwa na ịda nke papacy. N’etiti akụkọ ihe mere eme nke malitere n’afọ 1798 ruo na mmechi nke oge ebere, ka nnupụisi nke Rom nke Oge A dị, nke na-egbu ndị Chineke ọzọkwa. Ngwa nke amaokwu ndị a na-ebukwa akara aka nke “eziokwu,” ha na-akọrịta ibe ha iji nye ndị àmà abụọ ndị na-eguzobe “eziokwu” ahụ, ma ahịrị abụọ ahụ abụọ na-akọwa Rom, nke bụ akara nke ga-“eguzobe ọhụụ” ahụ.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> N’oge ndị ahụ ka ọtụtụ ga-ebili imegide eze nke ndịda: ndị ohi nke ndị gị kwa ga-ebuli onwe ha elu ime ka ọhụ ahụ guzosie ike; ma ha ga-ada. Daniel 11:14.

The prophetic phenomenon that Daniel employs in chapter eleven, is used more than in just verses thirty to thirty-six, and then in forty to forty-five. Verses fourteen through nineteen, identify how pagan Rome took control of the world, then verses twenty to twenty-four identify how pagan Rome dealt with God’s people, and from verse twenty-four to verse thirty the fall of pagan Rome is set forth.

Ihe ịrịba ama amụma nke Daniel ji eme ihe n’isi nke iri na otu, a na-eji ya karịa naanị n’amaokwu nke iri atọ ruo iri atọ na isii, ma e mesịa n’amaokwu nke iri anọ ruo iri anọ na ise. Amaokwu nke iri na anọ ruo iri na itoolu na-egosi otú Rom ọgọ mmụọ si were ọchịchị ụwa, mgbe ahụ amaokwu nke iri abụọ ruo iri abụọ na anọ na-egosi otú Rom ọgọ mmụọ si mesoo ndị Chineke, ma site n’amaokwu nke iri abụọ na anọ ruo n’amaokwu nke iri atọ ka a na-edobe ọdịda nke Rom ọgọ mmụọ n’ihu.

Verse fourteen is the beginning of pagan Rome and verse thirty is the end of pagan Rome. In the history represented in the middle, pagan Rome is identified as crucifying Christ, thus the rebellion of the middle identifies these verses as “truth.” Alpha and Omega placed His signature all the way through chapter eleven, of the book of Daniel.

Amaokwu nke iri na anọ bụ mmalite nke Rom ndị ọgọ mmụọ, amaokwu nke iri atọ bụkwa njedebe nke Rom ndị ọgọ mmụọ. N’akụkọ ihe mere eme a nọchiri anya ya n’etiti, a na-akọwa Rom ndị ọgọ mmụọ dị ka ndị kpọgidere Kraịst n’obe; ya mere, nnupụisi nke etiti na-akọwa amaokwu ndị a dịka “eziokwu.” Alfa na Omega tinyere mbinye aka Ya n’ụzọ dum n’isi nke iri na otu, nke akwụkwọ Daniel.

Verse forty contains the history which begins in the Ronald Reagan years, and which identifies the alliance made between the President of the United States and the man of sin. It marks a specific period that concludes with the papacy being placed upon the throne of the earth, as it had been in the year 538. It is not a coincidence that Clovis, king of the Franks, which is modern day France, is the symbol of the United States. Clovis typified Reagan. Reagan was a symbol of Protestantism, as was Clovis a symbol of paganism.

Amaokwu nke iri anọ nwere akụkọ ihe mere eme nke malitere n’afọ ọchịchị Ronald Reagan, nke na-akọwapụtakwa njikọ e mere n’etiti Onye isi ala nke United States na nwoke mmehie. Ọ na-akara otu oge pụrụ iche nke na-agwụcha site n’itinye ọchịchị papacy n’ocheeze nke ụwa, dị ka o dị n’afọ 538. Ọ bụghị ihe ndaba na Clovis, eze nke ndị Franks, nke bụ France nke oge a, bụ akara nke United States. Clovis nọchiri anya Reagan n’ụdị amụma. Reagan bụ akara nke Protestantism, dịka Clovis bụ akara nke ikpere arụsị.

The battle in which Clovis, King of the Franks, converted to Catholicism was the Battle of Tolbiac (also known as the Battle of Zülpich or the Battle of Cologne). This battle took place in the year 496. Clovis was a pagan at the time, but during the battle, when it seemed that his forces were in danger of defeat, he prayed to the Christian God of his Catholic wife for help and made a vow that if he emerged victorious, he would convert to Christianity. Clovis did win the battle, and as a result, he and a significant portion of his Frankish warriors converted to Catholicism, marking a significant event in the Christianization of the Franks.

Agha nke Clovis, Eze ndị Frank, jiri gbanwee bụrụ onye Katọlik bụ Agha Tolbiac (nke a makwaara dịka Agha Zülpich ma ọ bụ Agha Cologne). Agha a mere n’afọ 496. N’oge ahụ Clovis bụ onye na-ekpere arụsị, ma n’oge agha ahụ, mgbe o yiri ka ndị agha ya nọ n’ihe ize ndụ nke imeri emeri, o kpere ekpere n’aka Chineke Ndị Kraịst nke nwunye ya onye Katọlik ka O nyere ya aka, wee kwe nkwa na ọ bụrụ na o si n’agha ahụ pụta dịka onye mmeri, ọ ga-agbanwe bụrụ onye Kraịst. Clovis n’ezie meriri agha ahụ, ma n’ihi nke a, ya na akụkụ dị mkpa nke ndị dike Frank ya gbanwere bụrụ ndị Katọlik, nke mere ka e nwee nnukwu ihe omume pụtara ìhè n’ịkpọbata ndị Frank n’okwukwe Ndị Kraịst.

Ronald Reagan, a professed Protestant, identified that his motivation for forming a secret alliance with the pope of Rome, was that he was convicted that the Soviet Union was the antichrist of Bible prophecy. In Reagan’s battle against the former Soviet Union, without recognizing his confusion about who the antichrist is, he joined with the antichrist.

Ronald Reagan, onye kwupụtara onwe ya dị ka onye Protestant, mere ka a mata na ihe kpaliri ya ịmepụta njikọ nzuzo ya na poopu nke Rom bụ na o kwenyesiri ike na Soviet Union bụ onye-emegide Kraịst nke amụma Akwụkwọ Nsọ. N’agha Reagan megide Soviet Union mbụ ahụ, n’enweghị ịghọta mgbagwoju anya ya banyere onye onye-emegide Kraịst bụ, o sonyeere onye-emegide Kraịst ahụ.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist.” Kress Collection, 105.

> “Ndị ndị na-enwe mgbagwoju anya n’ịghọta okwu ahụ, ndị na-adịghị ahụ ihe antikraịst pụtara, ga-edobe onwe ha n’akụkụ antikraịst n’ezie.” Kress Collection, 105.

The United States is a twofold prophetic symbol, as represented by the two horns of the earth beast. France is also a twofold prophetic symbol, as represented by Sodom and Egypt in Revelation chapter eleven. France is the firstborn child of the papacy, and Reagan, representing the United States was the first of the ten kings of Revelation chapter seventeen in the last days to commit fornication with the whore of Tyre, who had been forgotten since 1798. She was forgotten at the time of the end in 1798, but begins to be remembered at the time of the end in 1989.

United States bụ ihe nnọchianya amụma nwere akụkụ abụọ, dịka e si anọchi anya ya site n’mpi abụọ nke anụ ọhịa nke si n’ụwa pụta. France kwa bụ ihe nnọchianya amụma nwere akụkụ abụọ, dịka e si anọchi anya ya site na Sọdọm na Ijipt n’Akwụkwọ Mkpughe isi nke iri na otu. France bụ nwa mbụ a mụrụ nke ọchịchị ndị popu, ma Reagan, onye na-anọchi anya United States, bụ onye mbụ n’ime ndị eze iri ahụ nke Mkpughe isi nke iri na asaa n’ụbọchị ikpeazụ ka ya na akwụna nke Taịa kwaa iko, bụ onye a chefuru echefu kemgbe 1798. A chefuru ya n’oge ọgwụgwụ n’afọ 1798, ma ọ malitekwara icheta ya n’oge ọgwụgwụ n’afọ 1989.

Clovis, the leader of France, marked the beginning of a period of time which led to the papacy being placed upon the throne in 538, where the papacy then passed a Sunday law at the Council of Orleans. Reagan, leader of the United States marked the beginning of a period of time which is leading to the papacy once again being placed upon the throne of the earth at the soon coming Sunday law.

Clovis, onye ndu France, bụ onye kpọpụtara mmalite nke oge nke dugara n’itinye ọchịchị papa n’ocheeze na 538, ebe ọchịchị papa mechara wepụta iwu ụbọchị Sọnde na Kansụl Orleans. Reagan, onye ndu United States, bụ onye kpọpụtara mmalite nke oge nke na-eduga n’itinye ọchịchị papa ọzọ n’ocheeze ụwa n’iwu ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya.

France is the twofold power that placed the papacy in 538, and France, through Napoleon’s General Berthier, took the papacy off the throne in 1798. The United States places the papacy on the throne in the last days, and as the premier king of the ten kings, the United States will ultimately “make her desolate and naked, and shall eat her flesh, and burn her with fire.”

France bụ ike abụọ ahụ tinyere ọchịchị papal n’ocheeze na 538, ma France, site n’aka Jenaral Berthier nke Napoleon, wepụrụ ọchịchị papal n’ocheeze na 1798. United States tinyere ọchịchị papal n’ocheeze n’ụbọchị ikpeazụ, ma dịka eze kachasị elu n’etiti eze iri ahụ, United States ga-emesịa “mee ka ọ bụrụ onye tọgbọrọ n’efu ma gba ọtọ, rie anụ ahụ ya, ma were ọkụ kpọọ ya ọkụ.”

Verse forty contains the history of verse thirty-one, and identifies that the work of placing the papacy back upon the throne of the earth is represented by the period of time beginning with Ronald Reagan, and ending with the final president of the United States. That final president will have been typified by Reagan, for Jesus always illustrates the end with the beginning.

Amaokwu nke iri anọ nwere akụkọ ihe mere eme nke amaokwu nke iri atọ na otu, ma na-akọwapụta na ọrụ nke iweghachi ọchịchị ndị pope n’ocheeze nke ụwa ka oge e gosipụtara ya bụ nke malitere na Ronald Reagan, ma kwụsị na onye isi ala ikpeazụ nke United States. Onye isi ala ikpeazụ ahụ ga-abụ onye Reagan nọchiri n’ihe atụ, n’ihi na Jizọs na-eji mmalite egosi ọgwụgwụ mgbe niile.

In the first verses in Daniel eleven, that prophetic history is set forth (verse two), we find the history that preceded the history of the kingdom of Greece. Greece is a symbol of the United Nations, and the one-world government of the ten kings of Revelation seventeen. Verse three in Daniel eleven, introduces Alexander the Great, and verse two, represents the history that precedes the one-world government in the last days.

N’amaokwu ndị mbụ dị na Daniel iri na otu, a na-akọwapụta akụkọ amụma ahụ (amaokwu nke abụọ), anyị na-ahụ akụkọ ihe mere eme nke bu ụzọ gaa n’ihu tupu akụkọ ihe mere eme nke alaeze Gris. Gris bụ ihe nnọchianya nke Mba Ndị Dị n’Otu, na ọchịchị otu ụwa nke ndị eze iri nke Mkpughe iri na asaa. Amaokwu nke atọ n’ime Daniel iri na otu na-ewebata Aleksanda Onye Ukwu, ma amaokwu nke abụọ na-anọchi anya akụkọ ihe mere eme nke na-ebute ọchịchị otu ụwa n’ụbọchị ikpeazụ ndị a.

In verse one, Gabriel simply identifies that he had strengthened Darius at the beginning of the kingdom of the Medes and Persians, but Gabriel had come to Daniel in chapter ten, when Cyrus the Persian, not Darius the Mede was then ruling. After clearly tying the kingdom together as a prophetic twofold kingdom of the Medes and Persians (as is France and the United States), Gabriel then introduces the history that precedes the worldwide kingdom of Alexander the Great.

N’amaokwu nke mbụ, Gebriel kpọmkwem na-akọwa na ya emeela ka Darius sie ike ná mmalite nke alaeze nke ndị Midia na ndị Peasia, ma Gebriel bịakwutere Daniel n’isi nke iri, mgbe Saịrọs onye Peasia, ọ bụghị Darius onye Midia, bụ onye na-achị n’oge ahụ. Mgbe o jikọtara alaeze ahụ nke ọma dị ka alaeze amụma nke akụkụ abụọ nke ndị Midia na ndị Peasia (dịka France na United States dị), Gebriel wee webata akụkọ ihe mere eme nke na-ebute tupu alaeze zuru ụwa ọnụ nke Alegzanda Onye Ukwu.

> And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. Daniel 11:2.

> Ma ugbu a ka m ga-egosi gị eziokwu ahụ. Lee, eze atọ ka ga-ebili ọzọ n’ala Peshịa; nke anọ ga-abakwa ụba karịa ha niile nke ukwuu: ma site n’ike ya nke sitere n’akụnụba ya, ọ ga-akpalite mmadụ niile imegide alaeze Gris. Daniel 11:2.

Alpha and Omega always illustrates the end of a thing, with the beginning of a thing, and verse two speaks to the history that precedes the enforcement of the one-world government, as represented by Alexander the Great’s kingdom of Greece. Verse two, is a line of prophecy concerning the United States, which, as the two-horned power of the last days as typified by the twofold power of the Medes and Persians, and by France. The verse identifies kings that would typify presidents of the United States in the last days, who would stand up in advance of the threefold one-world government of the dragon, the beast and false prophet. Clovis paralleled Reagan as the first president in the beginning of the history that leads to placing antichrist back on the throne.

Alfa na Omega na-egosipụtakarị mgbe niile njedebe nke ihe ọnụ na mmalite nke ihe ahụ, ma amaokwu nke abụọ na-ekwu maka akụkọ ihe mere eme nke na-ebute tupu itinye n’ọrụ ọchịchị otu ụwa, dịka e sere ya n’onyinyo n’alaeze Gris nke Alexander Ukwu. Amaokwu nke abụọ bụ ahịrị amụma gbasara United States, nke, dịka ike mpi abụọ nke ụbọchị ikpeazụ, dịka ike okpukpu abụọ nke ndị Midia na ndị Peasia, nakwa site na France, si bụrụ ihe atụ. Amaokwu ahụ na-akọwa ndị eze ndị ga-anọchi anya ndị isi ala nke United States n’ụbọchị ikpeazụ, ndị ga-ebili tupu ọchịchị otu ụwa okpukpu atọ nke dragọn ahụ, anụ ọhịa ahụ, na amụma ụgha ahụ. Clovis kwekọrọ na Reagan dịka onye isi ala mbụ n’mmalite nke akụkọ ihe mere eme nke na-eduga n’itinye onye ahụ na-emegide Kraịst azụ n’ocheeze.

From the time of Cyrus, in Daniel eleven, there would be three presidents followed by a fourth, who was far richer than they all were. Darius was the first king of the Medo-Persian Empire, and Cyrus, who was ruling when Daniel received the history from Gabriel was the second king. Four kings would follow Cyrus, so the fourth of the following kings would be the sixth king.

Site n’oge Saịrọs, n’ime Daniel isi nke iri na otu, a ga-enwe ndị eze atọ, mgbe ahụ onye nke anọ ga-esochi, onye ga-adị ukwuu n’ụba karịa ha niile. Dariọs bụ eze mbụ nke Alaeze Midia na Peshịa, Saịrọs, onye na-achị mgbe Daniel natara akụkọ ihe mere eme ahụ n’aka Gebriel, bụ eze nke abụọ. Ndị eze anọ ga-eso Saịrọs, ya mere eze nke anọ n’ime ndị eze ga-eso ya bụ eze nke isii.

The sixth king would be the richest king, and the rich president (king) would stir up all against the realm of Greece. The presidents since Reagan, were Bush the first, Clinton, Bush the second, Obama; so the sixth, and richest, king would be Trump. That king (president) would “stir up” the realm of Greece (globalists). The definition of the Hebrew phrase “stir up,” is quite informative.

Eze nke isii ga-abụ eze kasị baa ụba, ma onye isi ala (eze) bara ụba ga-akpalite mmadụ niile imegide alaeze Gris. Ndị isi ala kemgbe Reagan bụ Bush nke mbụ, Clinton, Bush nke abụọ, Obama; ya mere eze nke isii, ma bụrụkwa onye kasị baa ụba, ga-abụ Trump. Eze ahụ (onye isi ala) ga-“akpalite” alaeze Gris (ndị globalists). Nkọwa nke ahịrịokwu Hibru a bụ “akpalite” bara ezigbo uru n’ịkọwa ihe.

The Hebrew word translated as “stir up,” in the verse, is a primitive root meaning “to awaken”, or “wake up”. In the history typified by the fourth ruler after Cyrus, a president far richer than any other president would be raised up and through his strength and power an “awakening” would be brought about against Greece. Greece being a symbol of globalism, progressivism and “woke-ism,” would be brought into the spotlight of the history of the sixth, richest president. He would awaken the entire realm of planet earth to the controversy of progressive “woke-ism” and global domination.

Okwu Hibru a sụgharịrị dịka “kpali elu,” n’amaokwu ahụ, bụ mgbọrọgwụ mbụ nke pụtara “ịkpọte,” ma ọ bụ “ite n’ụra.” N’akụkọ ihe mere eme a kọwara n’onyinyo site n’aka onye ọchịchị nke anọ mgbe Saịrọs gasịrị, a ga-ebuli onye isi ala nke ga-adị nnọọ ọgaranya karịa onye isi ala ọ bụla ọzọ, ma site n’ike na ọchịchị ya, a ga-eweta “ịkpọte” imegide Gris. Gris, ebe ọ bụ akara nke ọchịchị ụwa ọnụ, omume ịga n’ihu, na “woke-ism,” a ga-eweta ya n’ìhè nke akụkọ ihe mere eme nke onye isi ala nke isii, onye kasị baa ọgaranya. Ọ ga-akpọte alaeze nile nke mbara ụwa dum ka ọ hụ esemokwu nke “woke-ism” na-aga n’ihu na ọchịchị ụwa dum.

The awakening to the movement of progressive “woke-ism,” that is brought about in the presidency of the richest president, occurs with the Republican horn, at the very time that the awakening of the ten virgins occurs in the Protestant horn.

Mmụta anya nye mmegharị nke “woke-ism” na-aga n’ihu, nke na-apụta n’oge ọchịchị onyeisi ala kasị baa ọgaranya, na-eme n’akụkụ opi Republican, kpọmkwem n’oge ahụ ka mmụta anya nke ụmụ agbọghọ iri ahụ na-eme n’akụkụ opi Protestant.

We will continue our study of Daniel eleven verse forty in the next article.

Anyị ga-aga n’ihu n’amụmụ ihe anyị banyere Daniel isi nke iri na otu, amaokwu nke iri anọ, n’isiokwu na-esote.

> “Notwithstanding the widespread declension of faith and piety, there are true followers of Christ in these churches. Before the final visitation of God’s judgments upon the earth there will be among the people of the Lord such a revival of primitive godliness as has not been witnessed since apostolic times. The Spirit and power of God will be poured out upon His children. At that time many will separate themselves from those churches in which the love of this world has supplanted love for God and His word. Many, both of ministers and people, will gladly accept those great truths which God has caused to be proclaimed at this time to prepare a people for the Lord’s second coming. The enemy of souls desires to hinder this work; and before the time for such a movement shall come, he will endeavor to prevent it by introducing a counterfeit. In those churches which he can bring under his deceptive power he will make it appear that God’s special blessing is poured out; there will be manifest what is thought to be great religious interest. Multitudes will exult that God is working marvelously for them, when the work is that of another spirit. Under a religious guise, Satan will seek to extend his influence over the Christian world.” The Great Controversy, 464.

> “N’agbanyeghị ndalata sara mbara nke okwukwe na nsọpụrụ Chineke, e nwere ezi ndị na-eso ụzọ Kraịst n’ime ụka ndị a. Tupu nleta ikpeazụ nke ikpe Chineke n’elu ụwa, a ga-enwe n’etiti ndị nke Onyenwe anyị ụdị mmelite nke nsọpụrụ Chineke mbụ nke a na-ahụbeghị kemgbe oge ndịozi. A ga-awụsa Mmụọ na ike nke Chineke n’elu ụmụ Ya. N’oge ahụ ọtụtụ ga-ekewapụ onwe ha n’ebe ụka ndị ahụ nọ, bụ́ ebe ịhụnanya ụwa a dochiri ịhụnanya maka Chineke na Okwu Ya. Ọtụtụ, ma ndị oziọma ma ndị mmadụ, ga-eji obi ụtọ nabata eziokwu ndị ahụ dị ukwuu nke Chineke mere ka a kpọsaa n’oge a iji kwadebe ndị mmadụ maka ọbịbịa nke abụọ nke Onyenwe anyị. Onye iro nke mkpụrụ obi chọrọ igbochi ọrụ a; ma tupu oge maka mmegharị dị otu a abịa, ọ ga-agbalị igbochi ya site n’itinye ihe adịgboroja n’ọnọdụ ya. N’ime ụka ndị ahụ ọ pụrụ iweta n’okpuru ike aghụghọ ya, ọ ga-eme ka o yie na a wụsara ngọzi pụrụ iche nke Chineke; a ga-egosipụta ihe a na-eche na ọ bụ nnukwu mmasi okpukpe. Ìgwè mmadụ ga-aṅụrị ọṅụ na Chineke na-arụ ọrụ n’ụzọ dị ịtụnanya n’ihi ha, ebe ọrụ ahụ bụ nke mmụọ ọzọ. N’okpuru uwe okpukpe, Setan ga-achọ ịgbasa mmetụta ya n’elu ụwa Ndị Kraịst.” The Great Controversy, 464.

Back to Articles