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# The Hidden History of Verse Forty - Number Six

Akụkọ Nzuzo nke Amaokwu Nke Iri Anọ — Nọmba Isii

Eleven

Iri na otu

Author

Jeff Pippenger

Published

April 2, 2026

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As we take up the study of the hidden history we will consider both the internal and external lines of prophecy that are now understood as aligning with the history from the time of the end in verse forty unto the Sunday law of verse forty-one. The internal line of that prophetic history is marked by the book of Revelation in chapter eleven and verse eleven. The external line is marked by the book of Daniel in chapter eleven verse eleven. The external line of Daniel eleven—verse eleven arrived in history in 2014, and the internal line of Revelation eleven—verse eleven arrived in history on December 31, 2023. The external line represents the Republican horn of the earth beast and the internal line represents the Protestant horn of the earth beast.

Ka anyị na-ebido ọmụmụ banyere akụkọ ihe mere eme zoro ezo, anyị ga-atụle ma ahịrị amụma nke ime ma nke mpụga, ndị a na-aghọta ugbu a dịka ndị na-adakọ n’ahịrị na akụkọ ihe mere eme sitere n’oge ọgwụgwụ nke amaokwu nke iri anọ ruo n’iwu Sọnde nke amaokwu nke iri anọ na otu. Ahịrị ime nke akụkọ ihe mere eme amụma ahụ ka a na-akara site n’akwụkwọ Mkpughe, n’isi nke iri na otu na amaokwu nke iri na otu. Ahịrị mpụga ka a na-akara site n’akwụkwọ Daniel, n’isi nke iri na otu amaokwu nke iri na otu. Ahịrị mpụga nke Daniel 11—amaokwu nke iri na otu bịarutere n’akụkọ ihe mere eme n’afọ 2014, ma ahịrị ime nke Mkpughe 11—amaokwu nke iri na otu bịarutere n’akụkọ ihe mere eme na Disemba 31, 2023. Ahịrị mpụga ahụ na-anọchi anya mpi ndị Republican nke anụ ọhịa nke ụwa, ma ahịrị ime ahụ na-anọchi anya mpi ndị Protestant nke anụ ọhịa nke ụwa.

## The United States

Mba Ụnited States

The book of Revelation identifies one primary nation as the subject of the latter days. That nation is the earth beast who forces the entire world to worship the papal sea beast. The book of Revelation identifies one primary nation, one confederacy of ten nations and one counterfeit church. The nation is the United States, the earth beast of chapter thirteen, the counterfeit church is the sea beast of chapter thirteen and the biblical ten-king confederacy of evil is the United Nations. Those three powers, represented as the dragon, the beast and the false prophet in Revelation sixteen, lead the world to Armageddon.

Akwụkwọ Mkpughe na-akọwapụta otu mba bụ isi dịka isiokwu nke ụbọchị ikpeazụ. Mba ahụ bụ anụ ọhịa nke ụwa nke na-amanye ụwa nile ife anụ ọhịa nke oké osimiri nke papacy. Akwụkwọ Mkpughe na-akọwapụta otu mba bụ isi, otu njikọ aka nke mba iri, na otu ụka ụgha. Mba ahụ bụ United States, bụ anụ ọhịa nke ụwa nke isi nke iri na atọ; ụka ụgha ahụ bụ anụ ọhịa nke oké osimiri nke isi nke iri na atọ; njikọ aka ọjọọ ahụ nke ndị eze iri nke Akwụkwọ Nsọ na-ekwu maka ya bụ United Nations. Ike atọ ndị a, ndị a na-anọchi anya ha dịka dragọn ahụ, anụ ọhịa ahụ, na onye amụma ụgha ahụ n’Mkpughe isi nke iri na isii, na-eduga ụwa na Amagedọn.

They are each identified in Daniel eleven, verses forty to forty-five, where the counterfeit church comes to her end between the seas and the glorious holy mountain in verse forty-five, which geographically aligns with Revelation’s Armageddon. Verse forty begins in 1798 when the sea beast, that is the counterfeit church received a deadly wound and the passage ends with that resurrected sea beast, who is the whore of Revelation seventeen dying the second time, thus ending the passage right where it began. The primary nation in both the book of Revelation and Daniel, is the United States, the earth beast of Revelation thirteen’s chapter of rebellion. The earth beast is also the false prophet in chapter sixteen of Revelation, and in verse forty of Daniel eleven, it is the chariots, ships and horsemen.

A kọwara nke ọ bụla n’ime ha na Daniel isi nke iri na otu, amaokwu iri anọ ruo iri anọ na ise, ebe ụka ụgha ahụ na-abịa na njedebe ya n’etiti osimiri abụọ na ugwu nsọ ahụ nke ebube n’amaokwu iri anọ na ise, nke n’ọnọdụ ala kwekọrọ na Amagedọn nke Mkpughe. Amaokwu iri anọ na-amalite na 1798 mgbe anụ ọhịa nke si n’osimiri pụta, ya bụ ụka ụgha ahụ, natara ọnyá na-egbu egbu, ma akụkụ ahụ na-ejedebe na anụ ọhịa ahụ nke si n’osimiri pụta nke e mere ka ọ dị ndụ ọzọ, onye bụ akwụna ahụ nke Mkpughe iri na asaa, na-anwụ nke ugboro abụọ, si otú a na-eme ka akụkụ ahụ kwụsị kpọmkwem n’ebe ọ malitere. Mba kachasị mkpa n’ime ma akwụkwọ Mkpughe ma Daniel bụ United States, anụ ọhịa nke sitere n’ala pụta nke isi nke iri na atọ nke Mkpughe, isi nke nnupụisi. Anụ ọhịa nke sitere n’ala pụta bụkwa onye-amụma ụgha ahụ n’isi nke iri na isii nke Mkpughe, ma n’amaokwu iri anọ nke Daniel iri na otu, ọ bụ ụgbọ agha, ụgbọ mmiri, na ndị na-agba ịnyịnya.

## Half Truths are No Truth at All

Ọkara Eziokwu Abụghị Eziokwu Ma Ọlị

The nation that is the subject of both Daniel and Revelation in the latter days is the United States and Daniel chapter eleven begins by specifically identifying that nation’s final president. This truth is an established biblical fact which Laodicean Seventh-day Adventists reject by hiding behind a half-truth. The half truth they hide behind on this subject is their agreement that it is the United States that is both the earth beast of Revelation thirteen and also the false prophet of chapter sixteen; yet they refuse to see that Donald Trump is a primary subject of biblical prophecy in the latter days. God never changes and when He interacted with Egypt, Pharoah was a primary subject of the prophetic history, then with Babylon, Nebuchadnezzar and Belshazzar are named. Cyrus was named. Darius was named. The Bible specifically identifies the last ruler of the earth beast, and it is not a casual reference. Adventism knows who the United States is, in end-time prophecy, but cannot see that God addresses both the nation and its leader in every prophetic scenario, and all of those previous sacred histories illustrate the latter days.

Mba nke bụ isiokwu nke ma Daniel ma Mkpughe n’ụbọchị ikpeazụ bụ United States, ma isi nke iri na otu nke Daniel na-amalite site n’ịkọwapụta nke ọma onyeisi ala ikpeazụ nke mba ahụ. Eziokwu a bụ eziokwu Akwụkwọ Nsọ e guzobere nke ndị Seventh-day Adventist Laodisia na-ajụ site n’izo onwe ha n’azụ ọkara eziokwu. Ọkara eziokwu ha na-ezo n’azụ ya n’ihe gbasara isiokwu a bụ nkwenye ha na ọ bụ United States bụ ma anụ ọhịa nke ụwa nke Mkpughe 13, ma kwa onye amụma ụgha nke isi nke 16; ma ha na-ajụ ịhụ na Donald Trump bụ isiokwu bụ isi nke amụma Akwụkwọ Nsọ n’ụbọchị ikpeazụ. Chineke anaghị agbanwe agbanwe, ma mgbe Ya na Ijipt na-emekọrịta ihe, Fero bụ isiokwu bụ isi nke akụkọ amụma ahụ; mgbe ahụ kwa, n’ihe gbasara Babilọn, a kpọrọ Nebukadneza na Belshaza aha. A kpọrọ Saịrọs aha. A kpọrọ Deraịọs aha. Akwụkwọ Nsọ na-akọwapụta kpọmkwem onye ọchịchị ikpeazụ nke anụ ọhịa nke ụwa, ma nke a abụghị naanị ntụaka efu. Adventism maara onye United States bụ n’amụma nke ọgwụgwụ oge, ma ọ pụghị ịhụ na Chineke na-ekwu maka ma mba ahụ ma onye ndu ya n’ihe atụ amụma ọ bụla, ma akụkọ nsọ ndị ahụ niile gara aga na-egosi ụbọchị ikpeazụ.

## Trump in the Final Vision

Opi n’Ọhụụ Ikpeazụ

Donald Trump is the first subject in Daniel’s final vision, which is the climax of all the prophetic visions, not simply in the book of Daniel, but the entire Bible.

Donald Trump bụ isiokwu mbụ n’ọhụụ ikpeazụ Daniel, nke bụ njedebe kachasị elu nke ọhụụ amụma niile, ọ bụghị naanị n’akwụkwọ Daniel, kama n’Akwụkwọ Nsọ dum.

The theme of the last vision of prophetic history within God’s Word is Donald Trump. He is the symbol that identifies the footsteps of the external latter-day prophecy of the hidden history of verse forty. He is also the link that identifies and establishes the internal line of the one hundred and forty-four thousand. The one hundred and forty-four thousand are the Protestant horn upon the earth beast of Revelation thirteen, and Donald Trump represents the Republican horn of the same beast. The beast is the Constitution of the United States as represented by the constitutional republican government that initially placed a separation between the two horns, but ultimately unites the horns into an image of the papal sea beast.

Isiokwu nke ọhụụ ikpeazụ nke akụkọ amụma dị n’Okwu Chineke bụ Donald Trump. Ọ bụ akara nke na-amata nzọụkwụ nke amụma mpụga nke ụbọchị ikpeazụ nke akụkọ zoro ezo nke amaokwu iri anọ. Ọ bụkwa njikọ nke na-amata ma na-eguzobe ahịrị ime nke puku narị anọ na iri anọ na anọ ahụ. Puku narị anọ na iri anọ na anọ ahụ bụ mpi Protestant nke dị n’ahụ anụ ọhịa nke ala nke Mkpughe isi nke iri na atọ, ma Donald Trump na-anọchi anya mpi Republican nke otu ahụ anụ ọhịa ahụ. Anụ ọhịa ahụ bụ Iwu Nsọ nke United States dịka e si n’aka ọchịchị republican nke iwu nsọ nọchite ya, nke n’mbido tinyere nkewa n’etiti mpi abụọ ahụ, ma n’ikpeazụ na-ejikọta mpi ndị ahụ n’ime onyinyo nke anụ ọhịa nke osimiri nke papal.

Sister White repeatedly aligns Daniel chapter three’s golden image with the Sunday law of the latter days; so, who does Nebuchadnezzar represent? Adventism will inform you it is the United States, the earth beast of chapter thirteen of Revelation, which equates to identifying that it was Babylon that threw Shadrach, Meshak and Abednego into the fire. It was Nebuchadnezzar that the Bible identifies as the one who was responsible at the Sunday law, so who is Nebuchadnezzar, if it is not the president that rules when the soon coming Sunday law arrives?

Nwanneanyị White na-akwadokarị ihe oyiyi ọlaedo nke Daniel isi nke atọ na iwu Sọnde nke ụbọchị ikpeazụ; ya mere, ònye ka Nebukadneza nọchiri anya ya? Ụkpụrụ okwukwe Adventist ga-agwa gị na ọ bụ United States, anụ ọhịa nke ụwa nke Mkpughe isi nke iri na atọ, nke pụtara ịmata na ọ bụ Babilọn tụbara Shedrak, Meshak na Abednego n’ọkụ. Ọ bụ Nebukadneza ka Akwụkwọ Nsọ kpọrọ onye ahụ bụ́ onye nwere ọrụ n’iwu Sọnde ahụ, ya mere, ònye bụ Nebukadneza, ma ọ bụrụ na ọ bụghị onye isi ala nke na-achị mgbe iwu Sọnde na-abịa n’oge na-adịghị anya rutere?

## Three

Atọ

Daniel’s last vision, which is the vision of the Hiddekel River is broken into three chapters that each align with the characteristics of the three angels of Revelation fourteen. The three chapters represent the first, second and third angels, but they also represent Daniel’s last message. His first message of chapter one also represents the three angels of Revelation fourteen, and in so doing the signature of Alpha and Omega is placed upon chapter one and the vision of the Hiddekel River.

Ọhụ ikpeazụ Daniel, nke bụ ọhụ nke Osimiri Hiddekel, kewara n’ime isi atọ, nke nke ọ bụla kwekọrọ n’àgwà ndị mmụọ ozi atọ nke Mkpughe iri na anọ. Isi atọ ahụ na-anọchi anya mmụọ ozi mbụ, nke abụọ, na nke atọ, ma ha na-anọchikwakwa anya ozi ikpeazụ Daniel. Ozi mbụ ya nke isi nke mbụ na-anọchikwakwa anya mmụọ ozi atọ nke Mkpughe iri na anọ, ma n’ime ime nke a, a na-etinye akara Alpha na Omega n’elu isi nke mbụ na ọhụ nke Osimiri Hiddekel.

Daniel’s last vision is set upon the framework of the Hebrew word “truth,” which is made up of the first, thirteenth and the last and twenty-second letter of the Hebrew alphabet. Chapter ten identifies Daniel as a student of prophecy who is transformed from a Laodicean unto a Philadelphian on the twenty-second day. Daniel is then empowered to understand the unsealed increase of knowledge represented in chapter twelve. The first and last chapters of the vision identify Daniel as a symbol of the one hundred and forty-four thousand, who are genuine students of prophecy.

Edoziri ọhụụ ikpeazụ nke Daniel n’elu ụkpụrụ okwu Hibru bụ “eziokwu,” nke e ji mkpụrụedemede mbụ, nke iri na atọ, na nke ikpeazụ bụ nke iri abụọ na abụọ nke mkpụrụedemede Hibru wuo ya. Isi nke iri na-akọwa Daniel dịka nwaakwụkwọ amụma, onye a gbanwere site n’ọnọdụ Laodisia ghọọ onye Filadelfia n’ụbọchị nke iri abụọ na abụọ. Mgbe ahụ, a na-enye Daniel ike ịghọta mmụba nke ọmụma a kpughere emepe nke e gosiri n’isi nke iri na abụọ. Isi mbụ na nke ikpeazụ nke ọhụụ ahụ na-akọwa Daniel dịka akara nke puku mmadụ otu narị na iri anọ na anọ, ndị bụ ezi ụmụakwụkwọ amụma.

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy.” Testimonies, volume 5, 708.

> “N’agbanyeghị ọganihu ọ bụla mmadụ nwere ike iru n’ihe gbasara ọgụgụ isi, ka ọ ghara ọbụna otu ntabi anya iche na ọ dịghị mkpa inyocha Akwụkwọ Nsọ nke ọma ma na-aga n’ihu maka ìhè ka ukwuu. Dị ka otu ndị mmadụ, a kpọrọ anyị n’otu n’otu ka anyị bụrụ ndị na-amụ amụma.” Testimonies, volume 5, 708.

Chapter one identifies the same truths of the Hiddekel River vision, and the Hiddekel River vision’s first chapter identifies the same truth as its third and last chapter. The book of Daniel bears the signature of Alpha and Omega for chapter one identifies the three step testing process of the everlasting gospel and so does chapter twelve. Then within the three chapters which make up Daniel’s final vision, the first chapter is the alpha and the third chapter is the omega. This aligns with Daniel’s first test of what food to eat and his third and final test when he was judged by Nebuchadnezzar after three years. Daniel one’s alpha test was over the methodology of Bible study as represented by eating either the Babylonian fare or the vegetarian fare.

Isi nke mbụ na-akọwapụta otu eziokwu ahụ nke ọhụụ Osimiri Hiddekel, ma isi nke mbụ nke ọhụụ Osimiri Hiddekel na-akọwapụtakwa otu eziokwu ahụ dị n’isi nke atọ ya na nke ikpeazụ. Akwụkwọ Daniel na-ebu akara-aka nke Alfa na Omega, n’ihi na isi nke mbụ na-akọwapụta usoro ọnwụnwa nzọụkwụ atọ nke ozioma ebighị ebi, ma isi nke iri na abụọ na-eme kwa otu ahụ. Mgbe ahụ, n’ime isi atọ ndị mejupụtara ọhụụ ikpeazụ nke Daniel, isi nke mbụ bụ alfa, isi nke atọkwa bụ omega. Nke a kwekọrọ n’ọnwụnwa mbụ Daniel banyere ụdị nri a ga-eri, nakwa n’ọnwụnwa ya nke atọ na nke ikpeazụ mgbe Nebukadneza kpebiri ya ikpe mgbe afọ atọ gasịrị. Ọnwụnwa alfa nke Daniel 1 metụtara usoro ọmụmụ Akwụkwọ Nsọ, dịka e sere ya n’anụrị site n’iri ma nri Babilọn ma ọ bụ nri mkpụrụosisi.

Daniel’s faithfulness to the methodology of “line upon line” allowed him to be found “in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm.” In the omega chapter twelve it is the wise who understand all matters of wisdom that are increased when the prophetic Word is unsealed. Chapter twelve is the omega to chapter one, and it is also the omega to chapter ten, the alpha of the Hiddekel vision. In that alpha chapter ten, Daniel settles into the spiritual experience aligning with the wise settling into the intellectual experience in chapter twelve. Chapter one underlines that it is the methodology of biblical study that allows the student of prophecy to settle into the truth both spiritually and intellectually in order to be sealed.

Ikwa ntụkwasị obi Daniel n’usoro ọmụmụ “akara n’elu akara” mere ka a hụ ya “n’ihe nile gbasara amamihe na nghọta, nke eze jụrụ ha ajụjụ banyere ya, o chọpụtara na ha ka ndị dibịa afa na ndị na-agụ kpakpando nile nọ n’alaeze ya mma ugboro iri.” N’ime omega nke isi nke iri na abụọ, ọ bụ ndị amamihe na-aghọta ihe nile gbasara amamihe ka a na-abawanye mgbe a meghere Okwu amụma. Isi nke iri na abụọ bụ omega nye isi nke mbụ, ọ bụkwa omega nye isi nke iri, alfa nke ọhụụ Hiddekel. N’ime alfa ahụ, isi nke iri, Daniel na-abanye n’ahụmahụ ime mmụọ nke na-adakọ na ndị amamihe na-abanye n’ahụmahụ uche n’isi nke iri na abụọ. Isi nke mbụ na-eme ka o doo anya na ọ bụ usoro ọmụmụ Akwụkwọ Nsọ nke na-eme ka onye na-amụ amụma banye n’eziokwu ma n’ime mmụọ ma n’uche ka e wee kaa ya akara.

Representing the genuine students of prophecy in the latter days, Daniel and the three worthies are the wise who not only understand the increase of knowledge that is unsealed at the time of the end in 1989, but they also understand the increase of knowledge at 9/11. Ultimately, they understand the unsealed increase of knowledge on December 31, 2023.

N’ịanọchi anya ezi ụmụakwụkwọ amụma nke ụbọchị ikpeazụ, Daniel na ndị ikom atọ ahụ a ma ama bụ ndị amamihe, ndị na-abụghị naanị na ha na-aghọta mmụba nke ọmụma nke e meghere akara ya n’oge ọgwụgwụ na 1989, kama ha na-aghọtakwa mmụba nke ọmụma na 9/11. N’ikpeazụ, ha na-aghọta mmụba nke ọmụma e meghere akara ya na Disemba 31, 2023.

In their pursuit of God’s prophetic light, they are changed from the Laodicean Seventh-day Adventist movement of the one hundred and forty-four thousand unto the Philadelphian movement of the one hundred and forty-four thousand. When the change occurs, they are separated from those who fled from the vision of the looking glass.

N’ịchọ ha na-achọ ìhè amụma nke Chineke, a na-agbanwe ha site n’òtù ndị Seventh-day Adventist nke Laodisia nke narị puku otu na puku iri anọ na anọ gaa n’òtù Filadelfia nke narị puku otu na puku iri anọ na anọ. Mgbe mgbanwe ahụ mere, a na-ekewapụ ha n’ebe ndị gbapụrụ n’ọhụụ nke enyo ahụ nọ.

## Message of Human Rebellion

Ozi nke Nnupụisi Mmadụ

Chapters ten and twelve address the one hundred and forty-four thousand, for they are the first and third steps in the framework of truth. Once empowered by the internal experience of the looking glass vision of chapter ten, along with being enlightened with the unsealed understanding of Daniel twelve, they are to proclaim the message of human rebellion. The message of human rebellion is represented by the books of Daniel and Revelation, and the message of rebellion is placed within the prophetic framework of the kingdoms of Bible prophecy set forth in Daniel. The prophetic symbolism of the testimony of human rebellion within the book of Daniel is fully represented in chapter eleven. Chapter eleven is a history beginning at the ending of Babylon and the beginning of the Medes and Persians. It is therefore beginning with the deadly wound of Babylon, which typifies the deadly wound of the papacy in 1798. When the papacies’ deadly wound is healed at the soon coming Sunday law, she becomes the head of the threefold union of the dragon, the beast and the false prophet. She then is the woman riding the beast in Revelation seventeen, and that woman has Babylon the Great written upon her forehead. At the soon coming Sunday law the deadly wound of both Babylon and the papacy is healed.

Isi nke iri na nke iri na abụọ na-ekwu banyere narị puku otu narị iri anọ na anọ ahụ, n’ihi na ha bụ nzọụkwụ mbụ na nke atọ n’usoro eziokwu ahụ. Ozugbo e nyere ha ike site n’ahụmahụ ime mmụọ nke ọhụụ enyo nke isi nke iri, tinyere ịbụ ndị e mere ka ha nwee ìhè site n’ịghọta Daniel iri na abụọ nke e kpughere emeghe, ha ga-ekwusa ozi nke nnupụisi mmadụ. A na-anọchi anya ozi nke nnupụisi mmadụ site n’akwụkwọ Daniel na Mkpughe, a na-etinyekwa ozi nke nnupụisi ahụ n’ime usoro amụma nke alaeze ndị amụma Akwụkwọ Nsọ kwupụtara, dịka e gosipụtara ya n’akwụkwọ Daniel. A na-anọchi anya ihe nnọchianya amụma nke àmà banyere nnupụisi mmadụ n’ime akwụkwọ Daniel n’uju ya niile n’isi nke iri na otu. Isi nke iri na otu bụ akụkọ ihe mere eme nke na-amalite na njedebe Babilọn na mmalite ndị Midia na ndị Peshia. Ya mere, ọ na-amalite n’ọnya ahụ na-egbu egbu nke Babilọn, nke na-anọchi anya ọnya ahụ na-egbu egbu nke ọchịchị ndị popu n’afọ 1798. Mgbe a gwọrọ ọnya ahụ na-egbu egbu nke ọchịchị ndị popu n’iwu Ụka nke Sọnde na-abịa n’oge na-adịghị anya, ọ na-abụ isi nke njikọ atọ ahụ nke dragọn ahụ, anụ ọhịa ahụ, na onye amụma ụgha ahụ. Mgbe ahụ, ọ bụ nwanyị ahụ na-agba anụ ọhịa ahụ nọ n’akwụkwọ Mkpughe iri na asaa, a na-edekwa n’egedege ihu nwanyị ahụ, Babilọn Ukwu. N’iwu Ụka nke Sọnde na-abịa n’oge na-adịghị anya, a na-agwọ ọnya ahụ na-egbu egbu nke Babilọn na nke ọchịchị ndị popu.

The human rebellion represented from the time of Babylon through to the end of the world is the framework of the book of Daniel, and chapter eleven is the external prophetic message that chronicles that rebellion of the last days. That testimony of rebellion found in chapter eleven aligns with and within the last six verses of the chapter. The last six verses are the message of human rebellion, and those last six verses are represented with and within the hidden history of verse forty. In so doing the book of Daniel is reduced to one chapter, which in turn is reduced to six verses of that very chapter, which is in turn reduced to the hidden history of the last half of one verse.

Nnupụisi mmadụ nke e gosipụtara site n’oge Babilọn ruo na njedebe nke ụwa bụ ọkpụkpụ-nkwado nke akwụkwọ Daniel, ma isi nke iri na otu bụ ozi amụma nke mpụga nke na-edekọ nnupụisi ahụ nke ụbọchị ikpeazụ. Ama ahụ nke nnupụisi a hụrụ n’isi nke iri na otu kwekọrọ na, ma dịkwa n’ime, amaokwu isii ikpeazụ nke isi ahụ. Amaokwu isii ikpeazụ ahụ bụ ozi nke nnupụisi mmadụ, ma amaokwu isii ikpeazụ ahụ ka e ji egosi, ma dịkwa n’ime, akụkọ ihe mere eme zoro ezo nke amaokwu nke iri anọ. N’ime ime otú a, a na-eme ka akwụkwọ Daniel belata bụrụ otu isi, nke n’aka nke ya a na-eme ka ọ belata bụrụ amaokwu isii nke isi ahụ n’onwe ya, nke n’aka nke ya a na-eme ka ọ belata bụrụ akụkọ ihe mere eme zoro ezo nke ọkara ikpeazụ nke otu amaokwu.

Chapter eleven represents the thirteenth letter that is preceded by the first and followed by the last letters of the Hebrew alphabet, and the first and last are always the same. The first chapter identifies the wise being separated from the foolish at the looking glass vision and the last chapter identifies the wise being separated from the foolish at the unsealing. Inspiration informs us that the sealing of the one hundred and forty-four thousand is a “settling into the truth, both intellectually and spiritually.” Chapter ten identifies the sealing of the one hundred and forty-four thousand spiritually and chapter twelve shows the intellectual. Chapter ten identifies three touches and three interactions with heavenly beings. Chapter twelve identifies a three-step purification of the wise that is accomplished by the increase of the intellectual prophetic truth as “purified, made white and tried.” Just as chapter ten has two symbols of three, with the three touches and three heavenly encounters; chapter twelve has the three-step testing process, as well as, three time prophecies.

Isi nke iri na otu na-anọchi anya mkpụrụedemede nke iri na atọ nke mkpụrụedemede Hibru, nke mkpụrụedemede mbụ bu ụzọ ya, nke ikpeazụ esokwa ya, ma nke mbụ na nke ikpeazụ na-adị mgbe niile otu. Isi nke mbụ na-akọwa ndị amamihe ka a na-ekewapụ ha n’ebe ndị nzuzu nọ n’ọhụụ enyo ahụ, isi nke ikpeazụ akọwakwa ndị amamihe ka a na-ekewapụ ha n’ebe ndị nzuzu nọ n’oge mmeghe nke ihe e mechiri emechi. Mkpali nke Mmụọ na-agwa anyị na ịkàrà ndị puku narị otu na iri anọ na anọ bụ “ịdị n’eziokwu nke ọma, ma n’uche ma n’ime mmụọ.” Isi nke iri na-akọwa ịkàrà ndị puku narị otu na iri anọ na anọ n’akụkụ nke mmụọ, isi nke iri na abụọ egosikwa akụkụ nke uche. Isi nke iri na-akọwa mmetụ atọ na mmekọrịta atọ na ndị dị n’eluigwe. Isi nke iri na abụọ na-akọwa ime ka ndị amamihe dị ọcha n’ụzọ atọ, nke a na-arụzu site n’ịba ụba nke eziokwu amụma nke uche dị ka “eme ka ha dị ọcha, mee ka ha dị ọcha dịka ọcha, ma nwalee ha.” Dị nnọọ ka isi nke iri nwere akara abụọ nke atọ, ya bụ mmetụ atọ na nzute atọ nke eluigwe; otu a ka isi nke iri na abụọ nwere usoro ọnwụnwa nke nzọụkwụ atọ, tinyere amụma oge atọ.

Chapter ten’s three heavenly encounters bear the signature of truth for the first and last heavenly being to interact with Daniel was the angel Gabriel, and the middle being was Michael. Three angels, but Christ was the angel in the second step. The three touches represent a progressive three-step empowerment of Daniel. Within the passage Daniel identifies the looking glass vision three times, and in so doing he is placing the three looking glass visions within seven references of the mareh vision in chapter ten. Twice the Hebrew word mareh is translated as “appearance,” and twice as “vision,” and three other times it is translated as “vision.” The ‘three other times’ are not mareh, they are the feminine expression of mareh, which is marah. Chapter ten has three touches of progressive empowerment, three heavenly encounters that bear the signature of truth and three looking glass visions that are a part of seven references of the appearance of Christ.

Nzukọ nke iri nwere nzute atọ nke eluigwe nke na-ebu akara nke eziokwu; n’ihi na onye mbụ na onye ikpeazụ nke eluigwe so Daniel kpakọrịta bụ mmụọ-ozi Gabriel, ebe onye nke dị n’etiti bụ Michael. Ndị mmụọ-ozi atọ, ma Kraịst bụ mmụọ-ozi ahụ n’ụkwụ nke abụọ. Mmetụ atọ ahụ na-anọchi anya inye Daniel ike n’usoro ntọpụ atọ na-aga n’ihu. N’ime akụkụ Akwụkwọ Nsọ ahụ, Daniel kpọrọ ọhụụ enyo ahụ ugboro atọ, ma site n’ime nke a, ọ na-etinye ọhụụ enyo atọ ahụ n’ime mkpụrụaka asaa nke ọhụụ mareh dị na nzukọ nke iri. Ugboro abụọ ka a sụgharịrị okwu Hibru ahụ, mareh, dịka “ọdịdị,” ma ugboro abụọ kwa dịka “ọhụụ,” ma ugboro atọ ndị ọzọ ka a sụgharịrị ya dịka “ọhụụ.” “Ugboro atọ ndị ọzọ” ahụ abụghị mareh; ha bụ ụdị nwanyị nke mareh, nke bụ marah. Nzukọ nke iri nwere mmetụ atọ nke inye ike na-aga n’ihu, nzute atọ nke eluigwe nke na-ebu akara nke eziokwu, na ọhụụ enyo atọ nke bụ akụkụ nke mkpụrụaka asaa banyere ọdịdị nke Kraịst.

## Appearance

Ọdịdị

The two times mareh is translated as appearance align with the two times it is translated as vision. Together they identify Christ as a symbol that appears as a waymark in prophetic history. In Revelation chapter ten, an angel descends and places one foot on the land and the other on the sea. Sister White informs us the angel was “no less a personage than Jesus Christ.” The angel of Revelation ten is the “appearance” of Christ in prophetic history. He appears in verse thirteen of Daniel chapter eight as Palmoni, and in Revelation chapter five onward He appears as the Lion of the tribe of Judah. Daniel is representing those of the last days who follow the prophetic appearances of Christ, wherever He might go. If they are faithful to do so, they are led to the looking glass vision where the unfaithful flee.

Ugboro abụọ e sụgharịrị mareh dị ka ọdịdị kwekọrọ na ugboro abụọ e sụgharịrị ya dị ka ọhụụ. Ha abụọ ọnụ na-akọwa Kraịst dịka ihe nnọchianya nke na-apụta dị ka akara-ụzọ n’akụkọ amụma. N’Isi nke iri nke Mkpughe, mmụọ ozi na-arịdata ma tinye otu ụkwụ n’elu ala, nke ọzọkwa n’elu osimiri. Nwannaanyị White na-eme ka anyị mara na mmụọ ozi ahụ abụghị “onye dị ala karịa Jizọs Kraịst.” Mmụọ ozi nke Mkpughe iri bụ “ọdịdị” Kraịst n’akụkọ amụma. Ọ na-apụta n’amaokwu nke iri na atọ nke Daniel isi nke asatọ dịka Palmoni, ma site na Mkpughe isi nke ise gaa n’ihu Ọ na-apụta dịka Ọdụm nke agbụrụ Juda. Daniel na-anọchi anya ndị nke ụbọchị ikpeazụ bụ ndị na-agbaso ọdịdị amụma dị iche iche nke Kraịst, ebe ọ bụla Ọ pụrụ ịga. Ọ bụrụ na ha kwesịrị ntụkwasị obi ime otu a, a na-eduga ha n’ọhụụ enyo ebe ndị na-ekwesịghị ntụkwasị obi na-agba ọsọ.

Chapter twelve’s three-step purification based upon understanding the knowledge that is increased when a prophecy is unsealed is accompanied by three ‘time prophecies,’ which represent three distinct fulfillments for each of the three verses. Verse seven’s twelve hundred and sixty years, verse eleven’s twelve hundred and ninety years and verse twelves thirteen hundred and thirty-five years identify three verses that each contain a time prophecy which was fulfilled in history, and thereafter recognized by the Millerites as historical confirmation of the message they proclaimed. The prediction in the verse, the historical fulfillment and the Millerite application of that history witness to the latter-day fulfillment of those three prophecies. But the Millerites application of time is no longer valid, so the time references in the verses are to be applied as symbols, not as time. The symbolism is established in the verses through applying the verse, the verse’s fulfillment in history and the Millerite presentation of the message.

Nzọụkwụ atọ nke ime ka ọ dị ọcha nke dị na isi nke iri na abụọ, nke dabere n’ịghọta ihe ọmụma ahụ nke a na-amụba mgbe a kpọghechara amụma, so ya na “amụma oge” atọ, nke na-anọchi anya mmezu atọ dị iche iche maka nke ọ bụla n’ime amaokwu atọ ahụ. Afọ puku abụọ na narị isii nke amaokwu nke asaa, afọ puku abụọ na narị itoolu nke amaokwu nke iri na otu, na afọ puku abụọ na narị atọ na iri atọ na ise nke amaokwu nke iri na abụọ, na-akọwapụta amaokwu atọ nke ọ bụla n’ime ha nwere amụma oge, nke mezuru n’akụkọ ihe mere eme, ma emesịa ndị Millerite wee mata ya dịka nkwenye nke akụkọ ihe mere eme banyere ozi ahụ ha kwusara. Amụma dị n’amaokwu ahụ, mmezu ya n’akụkọ ihe mere eme, na itinye akụkọ ihe mere eme ahụ n’ọrụ nke ndị Millerite, na-agba akaebe banyere mmezu nke ụbọchị ikpeazụ nke amụma atọ ahụ. Ma itinye oge n’ọrụ nke ndị Millerite adịkwaghị irè, ya mere, a ga-etinye aka na ntụaka oge ndị ahụ dị n’amaokwu ndị ahụ dị ka akara ngosi, ọ bụghị dị ka oge. A na-eguzobe akara ngosi ahụ n’ime amaokwu ndị ahụ site n’itinye amaokwu ahụ n’ọrụ, mmezu amaokwu ahụ n’akụkọ ihe mere eme, na ngosipụta ozi ahụ nke ndị Millerite.

Chapter eleven’s chronology of human rebellion is woven together by leagues, treaties and covenants. The human covenants that are represented within the history of chapter eleven are contrasted with the Divine covenant.

A na-ejikọta usoro oge nke nnupụisi mmadụ n’isi nke iri na otu site n’otu dị iche iche, nkwekọrịta na ọgbụgba ndụ. A na-eme ka ọgbụgba ndụ mmadụ ndị a nọchiri anya n’ime akụkọ ihe mere eme nke isi nke iri na otu dị iche na Ọgbụgba Ndụ nke Chineke.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

> “N’ụbọchị ikpeazụ nke akụkọ ụwa a, a ga-eme ka ọgbụgba-ndụ Chineke na ndị Ya na-edebe iwu Ya dị ọhụrụ ọzọ.” Review and Herald, February 26, 1914.

Rome establishes the entire vision, and when papal Rome is first addressed in chapter eleven, she is identified as “them that forsake the holy covenant.” The internal line in Daniel eleven, which is also the internal line within the hidden history of verse forty, represents those who enter into covenant with God in the latter days, and the external line identifies those who forsake that very covenant. In illustrating the class who will not be benefitted by the increase of knowledge in the latter days, their external history is woven upon the prophetic thread of broken human treaties.

Rom na-eguzobe ọhụụ ahụ dum, ma mgbe a kpọrọ Rom nke Pope aha mbụ n’isi nke iri na otu, e ji ya amata dị ka “ndị na-agbahapụ ọgbụgba-ndụ nsọ ahụ.” Ahịrị ime dị n’ime Daniel isi nke iri na otu, nke bụkwa ahịrị ime dị n’ime akụkọ ihe mere eme zoro ezo nke amaokwu nke iri anọ, na-anọchi anya ndị ahụ na Chineke na-abanye n’ọgbụgba-ndụ n’ụbọchị ikpeazụ; ma ahịrị mpụta na-akọwa ndị ahụ na-agbahapụ ọgbụgba-ndụ ahụ n’onwe ya. N’ịkọwapụta ìgwè ahụ nke mmụba nke ihe ọmụma n’ụbọchị ikpeazụ agaghị abaraghị uru, a kpara akụkọ mpụta ha n’elu eriri amụma nke nkwekọrịta mmadụ e mebiri emebi.

Woven into the internal line of the one hundred and forty-four thousand are multiple symbols and illustrations of the covenant relationship of God with His latter-day remnant people. The symbol of the number “eleven” is one of those truths, and the fact that the eleventh verse of chapter eleven identifies the external and internal vision of the latter days is emphasized by Isaiah identifying the purpose and work of God’s last day covenant people in chapter eleven, and verse eleven.

A kpara n’ahịrị ime nke otu narị puku iri anọ na anọ ahụ ọtụtụ ihe nnọchianya na ihe atụ nke mmekọrịta ọgbụgba-ndụ nke Chineke na ndị fọdụrụnụ Ya nke ụbọchị ikpeazụ. Ihe nnọchianya nke ọnụọgụgụ “iri na otu” bụ otu n’ime eziokwu ndị ahụ, a na-ekwusikwa eziokwu ahụ ike site n’eziokwu na amaokwu nke iri na otu nke isi nke iri na otu na-akọwa ọhụụ mpụta na ọhụụ ime nke ụbọchị ikpeazụ; Emesịa, Aịsaịa na-egosipụtakwa nzube na ọrụ nke ndị Chineke nke ọgbụgba-ndụ Ya nke ụbọchị ikpeazụ n’isi nke iri na otu, na amaokwu nke iri na otu.

> And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. Isaiah 11:11.

> Ọ gēru kwa n’ụbọchị ahụ na Onyenwe anyị ga-esetịkwa aka Ya ọzọ nke ugboro abụọ iji nwetaghachi ndị fọdụrụ n’ime ndị Ya, ndị a ga-ahapụ, site n’Asiria, na site n’Ijipt, na site na Pathros, na site na Kush, na site na Elam, na site na Shaina, na site na Hemat, na site n’agwaetiti dị iche iche nke oké osimiri. Aịzaya 11:11.

## The Scattering

Ịchụsasị Ndị Mmadụ

In the last days the remnant people of God will have been twice scattered, needing to be gathered. Verse seven of Daniel twelve identifies a scattering of God’s people in the last days, thus representing the twelve hundred and sixty days as a symbol of a scattering.

N’ụbọchị ikpeazụ, a gaara agbasasị ndị fọdụrụnụ nke Chineke ugboro abụọ, ebe ọ dị ha mkpa ka a kpọkọtaa ha. Amaokwu nke asaa nke Daniel iri na abụọ na-akọwapụta mgbasasị nke ndị Chineke n’ụbọchị ikpeazụ, ya mere ọ na-anọchi anya ụbọchị puku otu narị abụọ na iri isii ahụ dịka ihe nnọchianya nke mgbasasị.

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

> M wee nụ nwoke ahụ yi uwe ọcha nke ákwà linen, onye guzo n’elu mmiri nke osimiri ahụ, mgbe o weliri aka nri ya na aka ekpe ya elu n’ebe eluigwe dị, wee ṅụọ iyi site n’aha Onye ahụ nke dị ndụ ruo mgbe ebighị ebi, na ọ ga-adị ruo otu oge, na oge dị iche iche, na ọkara oge; ma mgbe ọ ga-emezu ikposa ike nke ndị nsọ ahụ, ihe ndị a niile ga-agwụ. Daniel 12:7.

The two witnesses were scattered in Revelation chapter eleven after they gave their testimony.

A chụsasịrị ndị àmà abụọ ahụ n’Isi nke iri na otu nke Mkpughe, mgbe ha nyesịrị àmà ha.

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:7–10.

> Mgbe ha gụchara àmà ha, anu-ọhia ahụ nke na-arịgo site n’olulu enweghị ngwụcha ga-ebuso ha agha, merie ha, ma gbuo ha. Ozu ha ga-adịkwa n’okporo ámá nke obodo ukwu ahụ, nke a na-akpọ n’ụzọ mmụọ Sọdọm na Ijipt, ebe a kpọgiderekwa Onyenwe anyị n’obe. Ndị sitere n’agbụrụ dị iche iche, na ụmụnne, na asụsụ, na mba dị iche iche ga-ahụ ozu ha ụbọchị atọ na ọkara, ha agaghị ekwekwa ka e lie ozu ha n’ili. Ndị bi n’elu ụwa ga-aṅụrị ọṅụ n’ihi ha, ma nwee obi ụtọ, ha ga-ezigakwa ibe ha onyinye; n’ihi na ndị amụma abụọ a nyere ndị bi n’elu ụwa ahụhụ. Mkpughe 11:7–10.

In the next verse, verse eleven, the two witnesses are resurrected from their death in the street of Sodom and Egypt. That same death is portrayed by Ezekiel as a valley of scattered, dead, dry bones. The two witnesses represent the Republican and Protestant horns that were slain in 2020. The Protestant horn died at its false prediction of July 18, 2020 and the Republican horn died at the stolen election of 2020. Isaiah identifies that when the witnesses are resurrected, which he identifies as being gathered a second time, those witnesses become the ensign that gathers the eleventh-hour workers.

N’amaokwu nke ọzọ, amaokwu nke iri na otu, a na-eme ka ndị àmà abụọ ahụ si n’ọnwụ ha n’okporo ámá Sọdọm na Ijipt bilie. Otu ọnwụ ahụ ka Ezikiel sere dịka ndagwurugwu nke ọkpụkpụ akọrọ, ndị nwụrụ anwụ, a chụsasịrị achụsasị. Ndị àmà abụọ ahụ na-anọchi anya mpi Republican na Protestant ndị e gburu n’afọ 2020. Mpi Protestant nwụrụ n’amụma ụgha ya banyere Julaị 18, 2020, mpi Republican kwa nwụrụ n’ntuli aka e zuuru nke afọ 2020. Aịzaịa na-akọwa na mgbe a kpọlitere ndị àmà ahụ n’ọnwụ, nke ọ na-akọwa dịka ịbụ nchịkọta nke ugboro nke abụọ, ndị àmà ahụ na-aghọ ọkọlọtọ nke na-achịkọta ndị ọrụ nke elekere nke iri na otu.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

> N’ụbọchị ahụ, mgbọrọgwụ Jesi ga-adị, nke ga-eguzo dịka ọkọlọtọ nye ndị mmadụ; ya ka ndị mba ọzọ ga-achọkwa: izu-ike ya ga-abụkwa nke ebube. O ga-erukwa n’ụbọchị ahụ, na Onyenwe anyị ga-esetịkwa aka Ya ọzọ, nke ugboro nke abụọ, iweghachite ndị fọdụrụ n’ime ndị Ya, ndị ga-afọdụ, site n’Asiria, na site n’Ijipt, na site na Patros, na site na Kush, na site na Elam, na site na Shaina, na site na Hamat, na site n’agwaetiti dị n’oké osimiri. Ọ ga-ebulikwa ọkọlọtọ nye mba dị iche iche, kpọkọtakwa ndị a chụpụrụ n’Izrel, chịkọtakwa ndị Juda gbasasịrị agbasa site n’akụkụ anọ nke ụwa. Aịzaya 11:10–12.

When the Lord sets his hand the second time to gather, he assembles “the outcasts of Israel.” The “outcasts of Israel” become the ensign to the Gentiles, and for this reason they must be cast out before they are gathered. They were cast out into Ezekiel’s valley of dead bones and once slain, they laid in the street where also our Lord was crucified, while the other class rejoiced.

Mgbe Onyenwe anyị setịrị aka ya nke ugboro abụọ iji kpọkọta, ọ na-achịkọta “ndị a chụpụrụ n’Izrel.” “Ndị a chụpụrụ n’Izrel” na-aghọ ọkọlọtọ nye ndị mba ọzọ, ma n’ihi nke a, a ghaghị ịchụpụ ha tupu a kpọkọta ha. A chụpụrụ ha banye na ndagwurugwu ọkpụkpụ akọrọ nke Izikiel, ma mgbe e gburu ha otu oge, ha dinara n’okporo ámá ebe a kpọgiderekwa Onyenwe anyị n’obe, ebe òtù nke ọzọ nọ na-aṅụrị ọṅụ.

> Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:5.

> Nụrụnụ okwu nke Onyenwe anyị, unu ndị na-ama jijiji n’ihu okwu ya; ụmụnne unu ndị kpọrọ unu asị, ndị chụpụrụ unu n’ihi aha m, sịrị, Ka e nye Onyenwe anyị otuto: ma ọ ga-apụta bụrụ ọṅụ unu, ha onwe ha ga-emekwa ihere. Aịsaịa 66:5.

Those who tremble at God’s Word are cast out by their brethren which hated them. Jeremiah identifies what happens to the brethren that hated the ensign.

A na-achụpụ ndị na-ama jijiji n’okwu Chineke site n’aka ụmụnna ha ndị kpọrọ ha asị. Jeremaịa na-akọwa ihe na-eme ụmụnna ndị ahụ kpọrọ ọkọlọtọ ahụ asị.

> Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:11.

> Ya mere, otu a ka Onye-nwe-anyị kwuru, Lee, aga m eweta ihe ọjọọ n’elu ha, nke ha agaghị enwe ike ịgbanahụ; ma ọbụna ma ha tie mkpu kpọkuo m, agaghị m anụ ha. Jeremiah 11:11.

The context of verse eleven is God’s covenant, and all the prophets address the last days, so the covenant being discussed is the renewing of the covenant with the one hundred and forty-four thousand.

Ọnọdụ nke amaokwu nke iri na otu bụ ọgbụgba ndụ Chineke, ndị amụma nile kwa na-ekwu banyere ụbọchị ikpeazụ; ya mere, ọgbụgba ndụ a na-ekwu maka ya bụ imegharị ọgbụgba ndụ ahụ na ndị otu narị puku iri anọ na anọ.

> The word that came to Jeremiah from the Lord, saying, Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; And say thou unto them, Thus saith the Lord God of Israel; Cursed be the man that obeyeth not the words of this covenant, Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God: That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day. Then answered I, and said, So be it, O Lord.

> Okwu nke sitere n’aka Onyenwe anyị bịakwutere Jeremaya, sị, Nụrụnụ okwu nile nke ọgbụgba ndụ a, gwa kwa ha ndị ikom Juda na ndị bi na Jerusalem; sịkwa ha, Otú a ka Onyenwe anyị, Chineke nke Izrel, kwuru: Onye a bụrụ ọnụ bụ nwoke ahụ nke na-adịghị erube isi n’okwu nile nke ọgbụgba ndụ a, nke m nyere nna unu iwu n’ụbọchị m kpọpụtara ha n’ala Ijipt, n’ime ọkụ ọkụ ígwè ahụ, sị, Nụrụ olu m, meekwa ha, dịka ihe nile m na-enye unu iwu: unu ga-abụkwa ndị m, m ga-abụkwa Chineke unu: ka m wee mezuo iyi ahụ nke m ṅụrụ nna unu, inye ha ala nke mmiri ara ehi na mmanụ aṅụ na-eru, dịka ọ dị taa. M wee zaa, sị, Ka ọ dị otu a, O Onyenwe anyị.

> Then the Lord said unto me, Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them. For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice. Yet they obeyed not, nor inclined their ear, but walked every one in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.

> Ya mere, Onyenwe anyị sịrị m, Kpọsa okwu ndị a nile n’obodo Juda, nakwa n’okporo ámá Jerusalem, sị, Nụ okwu nile nke ọgbụgba ndụ a, meekwa ha. N’ihi na esiri m ike gbaa nna unu akaebe site n’ụbọchị ahụ m kpọpụtara ha n’ala Ijipt ruo taa, na-ebili n’isi ụtụtụ ma na-agba akaebe, sị, Nụrụ olu m. Ma ha egeghị ntị, ha akpọghịkwa ntị ha, kama onye ọbụla n’ime ha jere ije n’echiche nke obi ọjọọ ya: ya mere aga m eme ka okwu nile nke ọgbụgba ndụ a bịakwasị ha, nke m nyere ha iwu ime; ma ha emeghị ha.

> And the Lord said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers. Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:1–11.

> Jehova we si m, Ewe ahuwo m nkekɔm n’etiti ndị ikom Juda, na n’etiti ndị bi na Jerusalem. Ha alaghachila azụ n’ajọ omume nile nke nna nna ha, ndị jụrụ ịnụ okwu m; ha jeesokwa chi ọzọ ozi, ijere ha ozi: ụlọ Israel na ụlọ Juda emebiela ọgbụgba ndụ m nke mụ na nna nna ha gbara. Ya mere, otú a ka Jehova kwuru, Lee, aga m ewetara ha ihe ọjọọ, nke ha agaghị enwe ike ịgbanahụ; ma ọbụna ma ha tie mkpu kpọkuo m, agaghị m anụ ha. Jeremiah 11:1–11.

The subject of the judgment of Laodicean Seventh-day Adventism that Jeremiah identifies is repeated by Ezekiel in chapter eleven, verse eleven.

Isiokwu nke ikpé Laodisia nke Ụbọchị nke Asaa Adventizim, nke Jeremaịa kpọrọ aha, Ezikiel kwughachiri ya n’isi nke iri na otu, amaokwu nke iri na otu.

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.

> Obodo a agaghị abụ ite unu, unu agaghịkwa abụ anụ ahụ dị n’etiti ya; kama aga m ekpe unu ikpe n’ókè-ala Izrel. Ezikiel 11:11.

Inspiration directly identifies the sealing of Ezekiel chapter nine as the very same sealing of the one hundred and forty-four thousand in Revelation seven. Verse eleven of chapter eleven is simply the continuation of Ezekiel’s running narrative of the judgment upon the Seventh-day Adventist church, which Sister White identifies as Jerusalem of Ezekiel chapter nine. Those who did not receive the seal are judged and destroyed in the vision of chapter nine through eleven.

Mmụọ Nsọ n’onwe Ya kpọmkwem na-egosi na akara e ji kaa ndị ezechi Ezikiel isi nke itoolu bụ otu akara ahụ nke ndị puku narị na iri anọ na anọ n’Akpughe isi nke asaa. Amaokwu nke iri na otu nke isi nke iri na otu bụ naanị n’aga n’ihu nke akụkọ na-aga n’ihu Ezikiel banyere ikpe nke ụka Seventh-day Adventist, nke Nwanyị White kọwara dị ka Jerusalem nke Ezikiel isi nke itoolu. Ndị na-anataghị akara ahụ ka a na-ekpe ikpe ma na-ebibi ha n’ọhụ nke isi nke itoolu ruo nke iri na otu.

The vision of 9/11 in Ezekiel identifies the unfaithful as being taken outside of Jerusalem to be judged, thus identifying the final separation of those who profess to be the final church illustrated in the book of Revelation. The symbol of “eleven, eleven” is a symbol of the covenant which the one hundred and forty-four thousand enter into with God. When added together the numbers represent twenty-two, which is a tenth of two hundred and twenty, one of the symbols of the combination of Divinity with humanity.

Ọhụ nke 9/11 dị n’Ezikiel na-akọwapụta ndị na-ekwesịghị ntụkwasị obi dịka ndị a na-ebupụ n’èzí Jerusalem ka e kpee ha ikpe, si otu a kọwaa nkewa ikpeazụ nke ndị na-ekwu na ha bụ nzukọ ikpeazụ a kọwara n’akwụkwọ Mkpughe. Akara nke “iri na otu, iri na otu” bụ akara nke ọgbụgba-ndụ nke puku mmadụ narị otu na iri anọ na anọ na-abanye na ya na Chineke. Mgbe a chịkọtara ọnụ, ọnụọgụ ndị ahụ na-anọchi anya iri abụọ na abụọ, nke bụ otu ụzọ n’ime iri nke narị abụọ na iri abụọ, otu n’ime akara ndị na-egosi njikọta nke Chi na mmadụ.

Two hundred and twenty years between 677 and 457 BC connect Daniel’s prophecy of twenty-three hundred days, with Moses’ time prophecy of seven times. Much can be identified of the two hundred and twenty years as a symbol of the work of the atonement which began when those two prophecies arrived together in 1844. Much can be set forth of what is symbolically represented by the number twenty-two as a tithe of two hundred and twenty, as is the case with the number eleven. What I wish to identify here is the relation between eleven and twenty-two.

Afọ narị abụọ na iri abụọ dị n’agbata 677 na 457 BC jikọtara amụma Daniel nke ụbọchị puku abụọ na narị atọ, na amụma oge Mosis nke ugboro asaa. E nwere ọtụtụ ihe a pụrụ ịmata n’ime afọ narị abụọ na iri abụọ ahụ dịka ihe nnọchianya nke ọrụ mkpuchi mmehie nke malitere mgbe amụma abụọ ahụ zukọrọ ọnụ n’afọ 1844. E nwekwara ọtụtụ ihe a pụrụ ịkọwapụta gbasara ihe a na-anọchi anya ya n’ihe nnọchianya site n’ọnụọgụ iri abụọ na abụọ dị ka otu ụzọ n’iri nke narị abụọ na iri abụọ, dịka ọ dịkwa n’ọnụọgụ iri na otu. Ihe m chọrọ igosipụta ebe a bụ mmekọrịta dị n’etiti iri na otu na iri abụọ na abụọ.

We will continue these thoughts in the next article.

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

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