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# Panium - Number Twenty-One

Panium — Nọmba Iri na Otu

The movement toward the Sunday law in the glorious land

Mmegharị ahụ na-aga n’ebe iwu Sọnde nọ n’ala ahụ dị ebube

Author

Jeff Pippenger

Published

March 5, 2026

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The history from verse sixteen unto twenty-two in Daniel eleven begins and ends with a typification of the Sunday law. The line’s beginning and ending being the same, identifies the signature of Christ, as the Alpha and Omega. Prophetically it requires that verse sixteen be aligned with verse twenty-two. When this is done it moves the history of the glorious land, as represented by the line of the Maccabees into the history of verses ten through fifteen.

Akụkọ ihe mere eme site n’amaokwu nke iri na isii ruo nke iri abụọ na abụọ n’ime Daniel iri na otu na-amalite ma na-agwụ site n’ụdị nnọchiteanya nke iwu Ụka. Ebe mmalite na njedebe nke ahịrị ahụ bụ otu ihe ahụ, ọ na-egosi akara nke Kraịst, dịka Alfa na Omega. N’amụma, ọ na-achọ ka e dozie amaokwu nke iri na isii ka ọ kwekọọ na amaokwu nke iri abụọ na abụọ. Mgbe emere nke a, ọ na-ebufe akụkọ ihe mere eme nke ala ahụ dị ebube, dịka e si anọchi anya ya site n’ahịrị ndị Makkabi, n’ime akụkọ ihe mere eme nke amaokwu nke iri ruo nke iri na ise.

## The Maccabees

Ndị Makkabi

The Maccabees revolt represents the twenty-two years that began in 1776 and ended when the United States became the sixth kingdom of Bible prophecy in 1798. This identifies the number twenty-two as a history directly attached to the time of the end in 1798, which is where verse forty of Daniel eleven begins.

Nnupụisi nke ndị Maccabee na-anọchi anya afọ iri abụọ na abụọ ahụ nke malitere n’afọ 1776 ma kwụsị mgbe United States ghọrọ alaeze nke isii nke amụma Akwụkwọ Nsọ n’afọ 1798. Nke a na-akọwapụta ọnụọgụgụ iri abụọ na abụọ dị ka akụkọ ihe mere eme nke jikọtara ozugbo na oge ọgwụgwụ n’afọ 1798, nke bụ ebe amaokwu nke iri anọ nke Daniel iri na otu na-amalite.

The relation of the number twenty-two with 1798 is important to identify. The Maccabean revolt, in typifying the American revolution aligns both revolutions of the glorious land (literal and spiritual) as revolutions that rejected the statecraft of the Seleucids and the European kings, as well as the churchcraft of Greece and Rome. In both historical testimonies Greece and Rome represented the king of the north.

Ọ dị mkpa ịmata njikọ nke ọnụọgụ iri abụọ na abụọ na 1798. Nnupụisi ndị Makkabi, n’ịbụ ihe nnọchianya nke mgbanwe ọchịchị America, na-eme ka mgbanwe ọchịchị abụọ nke ala ahụ dị ebube (nke anụ ahụ na nke mmụọ) kwekọọ dịka mgbanwe ọchịchị ndị jụrụ usoro ọchịchị steeti nke ndị Seleucid na nke ndị eze Europe, yana usoro ọchịchị ụka nke Gris na Rom. N’ime akaebe akụkọ ihe mere eme abụọ ahụ, Gris na Rom nọchiri anya eze ugwu.

The line of the Maccabees is represented in verse twenty-three, but it represents a history that began 33 years after Panium of verse fifteen, and just over a hundred years before Pompey in verse sixteen. The line ends at the judgment of the cross, a judgment that extended unto 70 AD, though that period of judgment is identified as simply the cross in verse twenty-two. Prophetically the Maccabean line, representing the glorious land from 1776, then 1798 with the Hasmonean dynasty and then the Herodian dynasty to the cross and 70 AD ends at verse twenty-two and it begins with twenty-two years from 1776 unto 1798. The twenty-two years from 1776 to 1798 also typify the twenty-two years from 9/11 unto 2023, which was typified as twenty-two days in Daniel ten. The Maccabean line begins and ends with “twenty-two.”

A na-anọchi anya ahịrị ndị Makkabi n’amaokwu nke iri abụọ na atọ, ma ọ na-anọchi anya akụkọ ihe mere eme nke malitere afọ iri atọ na atọ mgbe Panium nke amaokwu nke iri na ise gasịrị, na ntakịrị karịa otu narị afọ tupu Pompey nke amaokwu nke iri na isii. Ahịrị ahụ na-ejedebe n’ikpe nke obe, ikpe nke gbatịrị ruo n’afọ 70 AD, ọ bụ ezie na a kọwara oge ikpe ahụ naanị dịka obe n’amaokwu nke iri abụọ na abụọ. N’amụma, ahịrị ndị Makkabi, nke na-anọchi anya ala ahụ dị ebube site n’afọ 1776, mgbe ahụ 1798 site n’usoro eze ndị Hasmonea, ma emesịa usoro eze ndị Herod ruo n’obe na 70 AD, na-ejedebe n’amaokwu nke iri abụọ na abụọ, ma ọ na-amalite site n’afọ iri abụọ na abụọ site n’afọ 1776 ruo n’afọ 1798. Afọ iri abụọ na abụọ sitere n’afọ 1776 ruo n’afọ 1798 na-anọchikwa anya n’ụdị afọ iri abụọ na abụọ sitere na 9/11 ruo n’afọ 2023, nke e jiri ụbọchị iri abụọ na abụọ mee ụdị ya n’Daniel isi nke iri. Ahịrị ndị Makkabi na-amalite ma na-ejedebe na “iri abụọ na abụọ.”

## Four Roman Rulers

Ndị Ọchịchị Rom Anọ

Verses sixteen through twenty-two directly identify four Roman rulers and represent another line within the verses. The Maccabean line is aligned based upon the principle of ‘repeat and enlarge,’ and the Roman line is directly represented in the verses. Pompey conquered the first two of three obstacles, as Rome ascended to the throne as the fourth kingdom of Bible prophecy at the battle of Actium in 31 BC. He was followed by Julius Caesar, Augustus Caesar and Tiberias Caesar. Pompey was a general, and the last three symbols are tied together as emperors.

Amaokwu nke iri na isii ruo nke iri abụọ na abụọ na-akọwapụta kpọmkwem ndị ọchịchị Rom anọ ma na-anọchi anya ahịrị ọzọ dị n’ime amaokwu ndị ahụ. A na-ahazi ahịrị Maccabean dabere n’ụkpụrụ nke “ikwughachi ma gbasaa,” ma a na-anọchi anya ahịrị Rom kpọmkwem n’ime amaokwu ndị ahụ. Pompey meriri ihe mgbochi abụọ mbụ n’ime atọ, dịka Rom si arịgo n’ocheeze dịka alaeze nke anọ nke amụma Baịbụl n’agha Actium n’afọ 31 BC. Julius Caesar sochiri ya, mgbe ahụ Augustus Caesar na Tiberias Caesar. Pompey bụ ọchịagha, ma a na-ejikọta akara atọ ikpeazụ ahụ ọnụ dịka ndị eze ukwu.

The last of the four rulers dies in verse twenty-two where Christ was crucified, so we must take the last of the four rulers of Rome back to the Sunday law of verse sixteen. When we do this Pompey would represent the first of four waymarks, where the fourth and final waymark aligns with the Sunday law of verse sixteen. Verse sixteen would be represented by Tiberias Caesar, and the battle of Panium of verse fifteen would be represented by Augustus Caesar, the battle of Raphia in verse eleven would be Julius Caesar, thus marking General Pompey as verse ten and 1989.

Onye ikpeazụ n’ime ndị ọchịchị anọ ahụ nwụrụ n’amaokwu nke iri abụọ na abụọ ebe a kpọgidere Kraịst n’obe, ya mere, anyị aghaghị ibughachi onye ikpeazụ n’ime ndị ọchịchị anọ nke Rom ruo n’iwu Ụka nke ụbọchị Sọnde nke amaokwu nke iri na isii. Mgbe anyị mere nke a, Pompey ga-anọchi anya nke mbụ n’ime akara ụzọ anọ, ebe akara ụzọ nke anọ na nke ikpeazụ dabara n’iwu Ụka nke ụbọchị Sọnde nke amaokwu nke iri na isii. Amaokwu nke iri na isii ga-anọchi anya Taịbiriọs Siza, agha Panium nke amaokwu nke iri na ise ga-anọchi anya Ọgọstọs Siza, agha Raphia dị n’amaokwu nke iri na otu ga-anọchi anya Jụliọs Siza, si otu a mee ka Jẹnẹral Pompey bụrụ amaokwu nke iri na 1989.

This identifies that the “hidden history” of verse forty of Daniel eleven, the history from the collapse of the Soviet Union in 1989 unto the Sunday law of verse forty-one is represented by three lines of prophecy that are found in the history represented by verses ten through twenty-three. The Maccabees, the Roman rulers and the three battles of Rome’s proxy powers.

Nke a na-akọwa na “akụkọ ihe mere eme zoro ezo” nke amaokwu iri anọ nke Daniel iri na otu, bụ akụkọ ihe mere eme site n’ịdaba nke Soviet Union na 1989 ruo n’iwu Ụka nke ụbọchị Sọnde nke amaokwu iri anọ na otu, ka e ji ahịrị amụma atọ nọchite anya ya, ndị a na-ahụ n’akụkọ ihe mere eme nke amaokwu iri ruo iri abụọ na atọ nọchiri anya ya. Ndị Maccabees, ndị ọchịchị Rom, na ọgụ atọ nke ike ndị Rome jiri dị ka ndị nnọchi anya ya.

> This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. 2 Corinthians 13:1.

> Nke a bụ oge nke atọ m na-abịakwute unu. N’ọnụ ndị àmà abụọ ma ọ bụ atọ ka a ga-eme ka okwu ọ bụla guzosie ike. 2 Ndị Kọrịnt 13:1.

## Three Proxy Wars

Agha Nnọchi Anya Atọ

Verse ten marks the end of the fourth Syrian War that occurred from 219 unto 217 BC, when Antiochus III Magnus (the Great) regrouped in advance of the battle of verse eleven, which was the battle of Raphia that would be represented by Julius Caesar. Verse ten identifies the collapse of the Soviet Union in 1989 as represented in verse forty, and Pompey aligns with that history. Verse sixteen represents the conquering of the glorious land of Judah, typifying the Sunday law in the United States, but Pompey aligns also with 1989, and in 1989 modern Rome conquered her first obstacle, but in doing so, she simultaneously spiritually conquered Protestant America when she seduced Ronald Reagan into forming a secret alliance with the glorious land. An alliance with the whore of Rome by a king, represents spiritual fornication.

Amaokwu nke iri na-egosi njedebe nke Agha Siria nke anọ nke mere site n’afọ 219 ruo 217 T.K., mgbe Antiochus III Magnus (Onye Ukwu ahụ) chịkọtara onwe ya ọzọ tupu ọgụ nke amaokwu nke iri na otu, nke bụ agha Raphia nke Julius Caesar ga-anọchi anya ya. Amaokwu nke iri na-egosi ida nke Soviet Union n’afọ 1989 dịka e si nọchi ya anya n’amaokwu nke iri anọ, ma Pompey na-adakọ na akụkọ ihe mere eme ahụ. Amaokwu nke iri na isii na-anọchi anya imeri ala ebube nke Juda, nke na-egosipụta iwu Sọnde na United States, ma Pompey na-adakọkwa na 1989, ma n’afọ 1989 Rome nke oge a meriri ihe mgbochi mbụ ya, ma n’ime ime otú ahụ, ọ n’otu oge ahụ merikwara Protestant America n’ụzọ ime mmụọ mgbe o rafuru Ronald Reagan ka o sonyere n’ịmepụta nzuzo njikọ ya na ala ebube ahụ. Njikọ nke eze na akwụna Rome na-anọchi anya ịkwa iko nke mmụọ.

1989 was where the whore of Rome begins to come out of her seventy years to commit fornication with all the kings of the earth. The first king is the United States in 1989, for the United States is also represented by Ahab, who was married to Jezebel, who is the whore of Tyre in Isaiah twenty-three.

Afọ 1989 bụ ebe akwụna Rom malitere isi n’ime afọ iri asaa ya pụta ka ya na ndị eze nile nke ụwa kwa iko. Eze mbụ bụ United States n’afọ 1989, n’ihi na United States na-anọchitekwa anya site n’aka Ehab, onye lụrụ Jezebel, onye bụ akwụna Taịa n’Aịzaya iri abụọ na atọ.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.

> Ọ ga-erukwa, n’ụbọchị ahụ, na a ga-echefu Taịa afọ iri asaa, dịka ụbọchị nke otu eze si dị; mgbe ọgwụgwụ afọ iri asaa gasịrị, Taịa ga-abụ abụ dịka nwanyị akwụna. Were ụbọ akwara, gagharịa obodo ahụ, gị nwanyị akwụna nke a chefuru echefu; kpọọ olu ụtọ, bụrụọ ọtụtụ abụ, ka e wee cheta gị. Ọ ga-erukwa, mgbe ọgwụgwụ afọ iri asaa gasịrị, na Onyenwe anyị ga-eleta Taịa, ọ ga-alaghachikwa n’ụgwọ akwụna ya, ọ ga-agbakwa akwụna na alaeze niile nke ụwa n’elu ụwa dum. Aịzaya 23:15–17.

The whore was forgotten at the “time of the end” in 1798 when she received her deadly wound as represented in verse forty of Daniel eleven. At the “time of the end” in 1989 she begins the period of the healing of her deadly wound by committing fornication with the kingdom who will be the first to enforced the mark of her authority. That kingdom was represented by Ahab, and by France, who placed the papacy on the throne of the earth in 538 and was the premier kingdom to support the rise of the papal power. For this reason, they are titled as “the first-born of the Catholic church,” as well as “the eldest daughter of the Catholic church.” France and Ahab both witness to the United States role from 1989 unto the Sunday law.

E chefuru akwụna ahụ echefuola n’“oge ọgwụgwụ” n’afọ 1798 mgbe o natara ọnya ya na-egbu egbu dịka e gosiri ya n’amaokwu iri anọ nke Daniel iri na otu. N’“oge ọgwụgwụ” n’afọ 1989, ọ malitere oge ọgwụgwọ ọnya ya na-egbu egbu site n’ịkwa iko ya na alaeze ahụ nke ga-abụ nke mbụ ga-amanye akara nke ọchịchị ya. Alaeze ahụ ka e ji Ehab, na France, nọchie anya, bụ nke tinyere papacy n’ocheeze ụwa n’afọ 538, ma bụrụkwa alaeze kachasị n’iru n’ịkwado ibili nke ike papal. N’ihi nke a, a na-akpọ ha “ọkpara nke chọọchị Katọlik,” nakwa “nwaada mbụ nke chọọchị Katọlik.” France na Ehab abụọ ahụ na-agba àmà banyere ọrụ United States site n’afọ 1989 ruo n’iwu Sunday.

In Isaiah twenty-three, the whore of Tyre, who is also the whore of Revelation seventeen, whose forehead has Babylon the Great written upon it. It is “forgotten” for the history of the United States, beginning in 1798, when the papacy ceased to be the fifth kingdom of Bible prophecy, the sea beast of Revelation thirteen. Then the United States began its role as the sixth kingdom of Bible prophecy as the earth beast of Revelation thirteen. Ultimately the United States becomes the premier king of the ten kings of Revelation seventeen. The symbolic history of a period of “seventy years,” the “days of one king” represents the seventy years that Babylon ruled as the first kingdom of Bible prophecy. This typifies the history of the United States from 1798 unto the Sunday law where the external line of American history is represented by the Republican horn and the internal line is represented by the Protestant horn. Those two horns representing the heart of the Constitution that provides for a separation of statecraft and churchcraft, and are the subject the future of America.

N’Aịzaya iri abụọ na atọ, nwanyị akwụna nke Taịa, onye bụkwa nwanyị akwụna nke Mkpughe iri na asaa, onye e dere n’egedege ihu ya, Babilọn Ukwu. A “chefuru” ya maka akụkọ ihe mere eme nke United States, malite n’afọ 1798, mgbe papacy kwụsịrị ịbụ alaeze nke ise nke amụma Akwụkwọ Nsọ, anụ ọhịa nke si n’oké osimiri pụta nke Mkpughe iri na atọ. Mgbe ahụ United States bidoro ọrụ ya dịka alaeze nke isii nke amụma Akwụkwọ Nsọ dịka anụ ọhịa nke si n’ala pụta nke Mkpughe iri na atọ. N’ikpeazụ, United States ghọọ eze kachasị elu n’etiti ndị eze iri nke Mkpughe iri na asaa. Akụkọ ihe mere eme ihe nnọchianya nke oge “afọ iri asaa,” “ụbọchị nke otu eze,” na-anọchi anya afọ iri asaa Babilọn chịrị dịka alaeze mbụ nke amụma Akwụkwọ Nsọ. Nke a na-anọchi anya akụkọ ihe mere eme nke United States site n’afọ 1798 ruo n’iwu Sunday ebe ahịrị mpụga nke akụkọ ihe mere eme America na-anọchite anya ya site n’ọkpụkpa Republican, ma ahịrị ime na-anọchite anya ya site n’ọkpụkpa Protestant. Ọkpụkpa abụọ ahụ na-anọchi anya obi nke Iwu Ọchịchị nke na-enye nkewa dị n’etiti ọrụ ọchịchị na ọrụ ụka, ma bụrụkwa isiokwu ọdịnihu America.

Seventy years are marked for the whore of Tyre to be forgotten, then from the time of the end in 1989 unto the Sunday law she begins to sing. She began with a secret alliance as she captured the religion of Protestant America and brought down the political structure of the king of the south with the collapse of the Soviet Union. A period of seventy years that concludes in a history where Antiochus the Great is standing in the middle of a seventeen year period that is divided into ten and seven, which when multiplied equals “seventy.” At the beginning of the external two hundred and fifty years that ended between Raphia and Panium the internal time prophecy of twenty-three hundred years begins with “seventy” weeks being determined upon Daniel’s people. At the end of those seventy weeks, in 34 AD ancient Israel was forever divorced from God as His chosen covenant people, and God had then entered into marriage with His Christian bride and was then reaching out to the Gentiles.

A kàrà afọ iri asaa ka e depụtara ka e chefuo nwanyị akwụna nke Taịa, mgbe ahụkwa site n’oge ọgwụgwụ ahụ na 1989 ruo iwu ụbọchị Sọnde, ọ malitere ịbụ abụ. Ọ malitere site n’ime nkwekọrịta nzuzo ka o weghaara okpukpe nke Protestant America ma kwatuo usoro ndọrọ ndọrọ ọchịchị nke eze ndịda site n’ida alaeze Soviet Union. Oge nke afọ iri asaa nke na-ejedebe n’akụkọ ihe mere eme ebe Antiochus Onye Ukwu guzo n’etiti oge afọ iri na asaa e kewara n’ime iri na asaa, nke mgbe a mụbara ha ọnụ ha na-enye “iri asaa.” N’mbido afọ narị abụọ na iri ise nke dị n’èzí nke kwụsịrị n’etiti Raphia na Panium, amụma oge dị n’ime nke afọ puku abụọ na narị atọ malitere site n’ịkpebi izu “iri asaa” n’elu ndị Daniel. N’ọgwụgwụ izu iri asaa ahụ, na 34 AD, e kewapụrụ Israel oge ochie na Chineke ruo mgbe ebighị ebi dịka ndị ọgbụgba ndụ Ya a họpụtara, Chineke wee bata n’alụmdi na nwunye na nwunye Kraịst Ya, ma n’oge ahụ na-erute kwa ndị mba ọzọ aka.

207 BC Antiochus is standing in the middle of “seventy,” identifying the close of his kingdom’s favored nation status as the “glorious land” where He chose to raise up modern Israel. The end of the United States as the sixth kingdom at the Sunday law is the end of Isaiah’s “seventy years.” The two-hundred and fifty year line of Antiochus is identifying the close of probation for the Republican horn of the United States, just before the Sunday law of verse sixteen. The twenty-three hundred years that ended when judgment began on October 22, 1844 typifies when judgment closes at the Sunday law. The twenty-three hundred years begins with seventy weeks that identify the end of literal Israel as God’s chosen people. The end of the overall period of twenty-three hundred years concludes with the Protestant movement ending as the advent movement carried on unto the Sunday law. When the closed door of 1844 is repeated the doors will close upon the Republican horn, the Protestant horn, and the government beast.

Afọ 207 T.K., Antiochus guzo n’etiti “iri asaa,” na-akọwapụta mmechi nke ọnọdụ alaeze ya dị ka mba a hụrụ n’anya n’“ala ebube,” ebe Ọ họọrọ iwulite Izrel nke oge a. Ọgwụgwụ nke United States dị ka alaeze nke isii n’iwu Sọnde bụ ọgwụgwụ nke “afọ iri asaa” nke Aịsaịa. Akara oge nke afọ narị abụọ na iri ise nke Antiochus na-akọwapụta mmechi nke oge amara maka mpi Republican nke United States, obere oge tupu iwu Sọnde nke amaokwu nke iri na isii. Afọ puku abụọ na narị atọ nke kwụsịrị mgbe ikpe malitere n’October 22, 1844, bụ ihe nnọchianya nke oge ikpe na-emechi n’iwu Sọnde. Afọ puku abụọ na narị atọ ahụ na-amalite site n’izu iri asaa nke na-akọwapụta njedebe nke Izrel nkịtị dị ka ndị Chineke họọrọ. Ọgwụgwụ nke oge zuru ezu ahụ nke afọ puku abụọ na narị atọ na-ejedebe site n’ịkwụsị mmegharị Protestant ka mmegharị advent gara n’ihu ruo n’iwu Sọnde. Mgbe a na-emeghachi ọnụ ụzọ e mechiri emechi nke 1844, a ga-emechi ọnụ ụzọ megide mpi Republican, mpi Protestant, na anụ ọhịa ọchịchị.

For Antiochus to stand between the period of ten and seven is to stand at the end of his probationary time, Probation closes for the government of the United States, which is the earth beast, at the Sunday law, but the Republican horn’s probation closes before the Sunday law.

Ka Antiọkọs iguzo n’etiti oge nke iri na asaa pụtara iguzo n’ọgwụgwụ oge nnwale ya; oge nnwale na-emechi maka ọchịchị nke United States, nke bụ anụ ọhịa nke ụwa, n’iwu Ụka; ma oge nnwale nke mpi Republican na-emechi tupu iwu Ụka.

> Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:22.

> Jisọs sịrị ya, Asịghị m gị, Ruo ugboro asaa: kama, Ruo ugboro iri asaa na ugboro asaa. Matiu 18:22.

The expression “seventy times seven,” is the only place in the Bible where numbers are expressed with a multiple in this fashion. “Seventy times seven” is the four hundred and ninety years that were “determined” for Daniel’s people. It is the seventy weeks that begin the twenty-three hundred and at the end of the two hundred and fifty years from the identical starting point Antiochus arrives in the middle of ten and seven. Antiochus the Great there takes his stand in the last acts of his story in the sacred drama of the great controversy.

Okwu a, “ugboro iri asaa nke ugboro asaa,” bụ naanị ebe n’ime Baịbụl e ji gosi ọnụọgụ n’ụdị ọtụtụ a. “Ugboro iri asaa nke ugboro asaa” bụ afọ narị anọ na iri itoolu ahụ e “kpebiri” nye ndị Daniel. Ọ bụ izu iri asaa ahụ na-amalite puku abụọ na narị atọ, ma n’ọgwụgwụ afọ narị abụọ na iri ise site n’otu ebe mmalite ahụ Antiochus bịarutere n’etiti iri na asaa. Antiochus Onye Ukwu n’ebe ahụ guzoro n’ọrụ ikpeazụ nke akụkọ ya n’ime ihe omume nsọ nke nnukwu esemokwu ahụ.

The closed door of 1844 represents the closed door of the Sunday law, and before the Sunday law of verse sixteen a period of seven years begins with Antiochus marking the end of his kingdom, and then his kingdom ends at the conclusion of the seven years. The seven-year period represents the image of the beast testing time, and the period begins at the first Sunday law of 321. Before the first Sunday law, which typifies the last Sunday law there is a ten-year period that begins with an edict. At the “edict” of 313 the testing represented by ten years begins, then Antiochus passes the first Sunday law and the probation of the Republican horn ends. At the end of the seven years, Panium and the Sunday law arrive, producing the division of east and west in the year 330.

Ụzọ e mechiri emechi nke 1844 nọchiri anya ụzọ e mechiri emechi nke iwu Ụbọchị Sọnde, ma tupu iwu Ụbọchị Sọnde nke amaokwu nke iri na isii, oge nke afọ asaa na-amalite, ebe Antiochus na-akara njedebe nke alaeze ya, ma mgbe ahụ alaeze ya akwụsị na mmechi nke afọ asaa ahụ. Oge afọ asaa ahụ nọchiri anya oge ule nke onyinyo anụ ọhịa ahụ, oge ahụ amalitekwa na iwu Ụbọchị Sọnde mbụ nke 321. Tupu iwu Ụbọchị Sọnde mbụ ahụ, nke bụ atụ nke iwu Ụbọchị Sọnde ikpeazụ, e nwere oge nke afọ iri nke na-amalite site n’iwu eze. N’oge “iwu eze” nke 313, ule nke afọ iri nọchiri anya ya na-amalite, mgbe ahụ Antiochus na-agafe iwu Ụbọchị Sọnde mbụ, ma oge amara nke mpi Republican ahụ agwụ. Na njedebe nke afọ asaa ahụ, Panium na iwu Ụbọchị Sọnde na-abịa, na-ebute nkewa nke ọwụwa anyanwụ na ọdịda anyanwụ n’afọ 330.

## Pompey

Pompey

Pompey conquered the glorious land in verse sixteen, but within the two-year period from 65 unto 63 BC, Pompey, in fulfillment of Daniel eight and verse nine, actually conquered “the east” and the “[glorious] land,” typifying the double conquering in verse forty and 1989.

Pompey meriri ala ahụ dị ebube n’amaokwu nke iri na isii, ma n’ime oge afọ abụọ ahụ site n’afọ 65 ruo 63 T.K., Pompey, n’ime mmezu nke Daniel asatọ na amaokwu nke itoolu, n’ezie meriri “ọwụwa anyanwụ” na “ala [ahụ] dị ebube,” na-anọchi anya mmeri okpukpu abụọ ahụ dị n’amaokwu nke iri anọ na 1989.

The third obstacle for pagan Rome would be accomplished by Augustus Caesar who is noted for forming the first official Roman Triumvirate, representing the first official threefold union in Rome. It is at the third waymark of Roman leaders that the threefold union is officially marked in Roman history. It is at the Sunday law in verse sixteen that the threefold union of the dragon, the beast and false prophet is established, and then the bird of wickedness is set back upon her place in Shinar, as set forth by Zechariah.

A ga-emezu ihe mgbochi nke atọ nye Rome nke ndị mba ọzọ site n’aka Augustus Caesar, onye a ma ama n’ịkpụpụta Triumvirate mbụ nke Rome nke e mere n’usoro ọchịchị, nke na-anọchi anya njikọ atọ mbụ e nyere nkwado n’usoro ọchịchị n’ime Rome. Ọ bụ n’ebe akara ụzọ nke atọ nke ndị ndu Rome nọ ka e ji gosi n’akụkọ ihe mere eme nke Rome njikọ atọ ahụ n’usoro ọchịchị. Ọ bụ n’iwu Sunday dị na amaokwu nke iri na isii ka a na-eme ka njikọ atọ ahụ nke dragọn ahụ, anụ ọhịa ahụ, na onye amụma ụgha ahụ guzosie ike, mgbe ahụ ka a na-edobe nnụnụ nke ajọ omume ahụ ọzọ n’ebe ya n’ala Shinar, dịka Zekaraya siri kọwaa ya.

Augustus Caesar formed the first official Roman Triumvirate, but it is called the Second Triumvirate by the historians, for Julius Caesar also formed a Triumvirate, but it was not an official Triumvirate of the Roman government. The relation of Julius and Augustus Caesar as symbols of the threefold union of the dragon, the beast and the false prophet at the soon-coming Sunday law, is typified by Julius at the beginning of the movement to enforce Sunday legislation and Augustus at the end. The prophetic relationship is also represented by the siege of Cestius in 67, which was thereafter followed by the siege of Titus. Julius is Cestius and Augustus is Titus. Julius and Augustus represent the threefold union and Cestius and Titus represent a siege.

Ọgọstọs Siza hibere Triumvirate mbụ nke ndị Rom kwadoro n’ụzọ ọchịchị, ma ndị ọkọ akụkọ ihe mere eme na-akpọ ya Triumvirate nke Abụọ, n’ihi na Julius Siza kwa hibere Triumvirate, ma ọ bụghị Triumvirate ọchịchị gọọmenti Rom kwadoro n’ụzọ iwu. Mmekọrịta Julius na Ọgọstọs Siza dị ka ihe nnọchianya nke njikọ atọ ahụ nke dragọn ahụ, anụ ọhịa ahụ, na onye amụma ụgha ahụ n’iwu Sọnde nke na-abịa n’oge na-adịghị anya, ka a na-egosipụta site na Julius na mbido mmegharị ahụ iji manye iwu Sọnde, na Ọgọstọs na njedebe ya. A na-anọchikwakwa mmekọrịta amụma ahụ anya site n’ụgbọ agha mgbochi nke Cestius n’afọ 67, nke e mesịrị sochiri ya bụ ụgbọ agha mgbochi nke Titus. Julius bụ Cestius, Ọgọstọs bụkwa Titus. Julius na Ọgọstọs na-anọchi anya njikọ atọ ahụ, Cestius na Titus na-anọchikwa anya nnọchibido.

The period when the movement for a Sunday law begins prophetically in 313, is at the edict of Milan. Then in 321, at the midpoint of the seventeen-year period, the first Sunday law arrives. The third step of the division of the kingdom into east and west, representing the division in the United States into those who receive and those who don’t receive the mark of the beast or the seal of God was 330. There is a series of Sunday laws which lead to a Sunday law, and 321 represents the first Sunday law, that leads to the last Sunday law of 330.

Oge ahụ mmegharị maka iwu Ụka malitere n’amụma n’afọ 313, bụ n’iwu eze nke Milan. Mgbe ahụ n’afọ 321, n’etiti oge ahụ nke afọ iri na asaa, iwu Ụka mbụ bịara. Nzọụkwụ nke atọ nke nkewa nke alaeze ahụ n’ọwụwa anyanwụ na ọdịda anyanwụ, nke na-anọchi anya nkewa nke dị na United States n’etiti ndị na-anata na ndị na-anataghị akara nke anụ ọhịa ahụ ma ọ bụ akara nke Chineke, bụ afọ 330. E nwere usoro iwu Ụka dị iche iche nke na-eduga n’iwu Ụka, ma afọ 321 na-anọchi anya iwu Ụka mbụ, nke na-eduga n’iwu Ụka ikpeazụ nke afọ 330.

Unlike the two hundred and fifty years of Antiochus, the two hundred and fifty years of Nero identify a period of eight years, the midpoint of the first Sunday law and then nine years. Line upon line Antiochus and Nero identify two periods that are represented by three waymarks. In both lines the first and last waymarks are the same, an edict at the beginning that was marked by a marriage that ended with a divorce, and battle between the king of the north and the king of the south at the beginning and ending. The first Sunday law of 321 in the middle must be where Antiochus is standing. He is standing at the conclusion of a testing process represented by ten years, and the testing process manifests Antiochus as the eighth who is of the seven as he forms an image of the beast who is the eighth that is of the seven. At the same time the one hundred and forty-four thousand go through a testing process and transform from the seventh Laodicean church unto the eighth and Philadelphian church.

N’adịghị ka afọ narị abụọ na iri ise nke Antiochus, afọ narị abụọ na iri ise nke Nero na-akọwapụta oge nke afọ asatọ, etiti iwu mbụ nke Ụbọchị Sọnde, ma emesịa afọ itoolu. Ahịrị n’elu ahịrị, Antiochus na Nero na-akọwapụta oge abụọ nke e jiri akara ụzọ atọ nọchite anya ha. N’ime ahịrị abụọ ahụ, akara ụzọ mbụ na nke ikpeazụ bụ otu ihe ahụ: iwu e nyere ná mmalite nke e jiri alụmdi na nwunye kaa ya akara nke mechara kwụsị n’ịgba alụkwaghịm, na ọgụ n’etiti eze ugwu na eze ndịda ná mmalite na ná njedebe. Iwu mbụ nke Ụbọchị Sọnde nke 321 dị n’etiti ga-abụ ebe Antiochus guzo. Ọ na-eguzo ná mmechi nke usoro nnwale nke afọ iri nọchiri anya ya, usoro nnwale ahụ na-egosikwa Antiochus dịka onye nke asatọ nke sitere n’ime asaa ahụ, dịka ọ na-akpụ onyinyo nke anụ ọhịa ahụ, onye bụ nke asatọ nke sitere n’ime asaa ahụ. N’otu oge ahụ, otu narị puku iri anọ na anọ na-aga n’ime usoro nnwale ma gbanwee site na chọọchị Laodisia nke asaa ruo n’ọgbakọ nke asatọ na nke Filadelfia.

At the first Sunday law the erection of the image begins and ends at the Sunday law of Revelation thirteen, verse eleven, a verse that contrasts the beginning of the United States as a lamb, with its ending as a dragon. Thirteen is the symbol of rebellion, and the symbol of rebellion in the context of verse eleven, and the United States speaking as a dragon is the mark of the beast; whereas, the symbol of those who have the seal of God is the number eleven. Revelation 13:11 identifies the separation of those that receive the mark of the beast or the seal of God at the Sunday law when the United States speaks as a dragon.

N’iwu gbasara iwu Sọnde mbụ ka iwuli onyinyo ahụ malitere, ọ na-ejedebe kwa n’iwu Sọnde nke Mkpughe iri na atọ, amaokwu nke iri na otu, amaokwu nke na-egosi ọdịiche dị n’etiti mbido United States dịka nwa-atụrụ, na njedebe ya dịka dragọn. Iri na atọ bụ akara nke nnupu isi, ma akara nke nnupu isi n’ọnọdụ amaokwu nke iri na otu, na United States ikwu okwu dịka dragọn, bụ akara nke anụ ọhịa ahụ; ebe akara nke ndị nwere akara-akara Chineke bụ ọnụọgụ iri na otu. Mkpughe 13:11 na-akọwa nkewa nke ndị na-anata akara nke anụ ọhịa ahụ ma ọ bụ akara-akara Chineke n’iwu Sọnde ahụ mgbe United States kwuru okwu dịka dragọn.

The image of the beast testing time has specific signs that mark its arrival, while also typifying its end. From Noah to the feast of trumpets God never changes, He always announces a testing period in advance of its arrival. His announcements are found in His prophetic word. Most Adventists (I am assuming) do not know that there were two sieges in the destruction of Jerusalem, or that the day of the final destruction was the identical day of the year that Nebuchadnezzar destroyed Jerusalem and the temple the first—alpha time. They might also be unaware that the sieges began at sacred feasts and ended on a sacred feast, or that the period of the siege was three and a half years. If they don’t know those facts, then it seems unlikely that they will see that Julius Caesar marks the beginning of the image of the beast testing time in its most perfect representation. By “perfect representation,” I mean its final fulfillment.

Onyonyo nke oge ule nke onyinyo nke anụ ọhịa nwere ihe ịrịba ama pụrụ iche ndị na-akọwapụta ọbịbịa ya, ebe ha na-anọchitekwa njedebe ya. Site n’oge Noa ruo n’oriri opi, Chineke adịghị agbanwe agbanwe; Ọ na-ekwupụta oge ule mgbe niile tupu ọbịbịa ya eruo. A na-ahụ nkwupụta Ya ndị a n’okwu amụma Ya. Ọtụtụ ndị Adventist (ana m atụ anya) amaghị na e nwere mgbochi obodo abụọ n’mbibi Jerusalem, ma ọ bụ na ụbọchị mbibi ikpeazụ ahụ bụ otu ụbọchị ahụ n’afọ ahụ Nebukadneza bibiri Jerusalem na ụlọ nsọ ahụ na nke mbụ—oge alpha. O nwekwara ike ịbụ na ha amaghị na mgbochi obodo ndị ahụ malitere n’oriri dị nsọ ma kwụsịkwa n’oriri dị nsọ, ma ọ bụ na ogologo oge mgbochi obodo ahụ bụ afọ atọ na ọkara. Ọ bụrụ na ha amaghị eziokwu ndị ahụ, mgbe ahụ ọ dị ka o yighị ka ha ga-ahụ na Julius Caesar na-akara mmalite nke oge ule nke onyinyo nke anụ ọhịa n’ihe nnọchiteanya ya kachasị zuru oke. Site n’okwu “ihe nnọchiteanya zuru oke,” ihe m na-ekwu bụ mmezu ikpeazụ ya.

The same period is represented from 1888 unto the Sunday law, and then again from 9/11 unto the Sunday law, but the perfect fulfillment of the prophetic period of the setting up of the image of the beast as represented by Constantine the Great in the period of 313 through to 330, begins in the presidency of the eighth president since the time of the end in 1989.

A na-anọchi anya otu oge ahụ site n’afọ 1888 ruo n’iwu Sọnde, ma e mesịa ọzọ site na 9/11 ruo n’iwu Sọnde, ma mmezu zuru oke nke oge amụma banyere iwuli ihe oyiyi nke anụ ọhịa ahụ elu, dịka Constantine Onye Ukwu nọchiri anya ya n’oge sitere n’afọ 313 ruo 330, na-amalite n’oge ọchịchị onye isi ala nke asatọ kemgbe oge ọgwụgwụ na 1989.

From the first Sunday law the testing period over Sabbath and Sunday unfolds in a period represented by the seven years of Antiochus. The seven years of Antiochus’s line multiplied by the nine years of Nero’s line equals sixty-three, and in 63 BC Pompey conquered the glorious land in fulfillment of verse sixteen of Daniel eleven. At the Sunday law nine kings will acknowledge the United States as the premier king of ten kings that agree to give their kingdom to the whore of Tyre who is then to commit fornication with all the kings of the earth.

Site n’iwu nke mbụ gbasara ụbọchị Sọnde, oge ule banyere Sabat na Sọnde na-emeghe n’ime oge nke afọ asaa nke Antiochus nọchiri anya ya. Afọ asaa nke ahịrị Antiochus, mgbe e mụbara ya site n’afọ itoolu nke ahịrị Nero, hà nhata iri isii na atọ, ma n’afọ 63 BC Pompey meriri ala ahụ dị ebube n’ime mmezu nke amaokwu nke iri na isii nke Daniel iri na otu. N’oge iwu ụbọchị Sọnde, ndị eze itoolu ga-ekweta na United States bụ eze kachasị elu n’etiti ndị eze iri ahụ ndị kwekọrọ inye alaeze ha nye akwụna Taịa, onye ahụ ga-emecha kwaa iko ya na ndị eze niile nke ụwa.

In agreement with the prophetic structure of the parable of the ten virgins, the marriage of the beast and the false prophet was accomplished in 1989, but at the Sunday law the marriage is consummated. A fractal of that history is the period of the judgment of the living that began in 2001, on 9/11. From that point to the Sunday law the image of the beast testing time, which is also the sealing time of the one hundred and forty-four thousand, judgment is accomplished upon God’s covenant people, and the land where they have resided in fulfillment of Abraham’s covenant prophecy. In that period the Laodicean Seventh-day Adventist church is judged, and then those who profess to be virgins are judged. Thus, the Protestant horn is judged, and it is judged during the period when first the Democratic party of the Republican horn was judged until 2024, when the judgment of the Republicans of the republican horn is now taking place. The constitutional government is the beast that carries the two horns and is judged at the Sunday law.

N’ikwekọ n’usoro amụma nke ilu ụmụ agbọghọ iri ahụ, e mezuru alụmdi na nwunye nke anụ ọhịa ahụ na onye amụma ụgha ahụ n’afọ 1989, ma n’iwu Ụbọchị Sọnde ka a na-emeju alụmdi na nwunye ahụ n’ụzọ zuru oke. Otu fractal nke akụkọ ahụ bụ oge ikpe ndị dị ndụ nke malitere n’afọ 2001, na 9/11. Site n’oge ahụ ruo n’iwu Ụbọchị Sọnde, bụ oge ule oyiyi nke anụ ọhịa ahụ, nke bụkwa oge akara nke puku otu narị na iri anọ na anọ ahụ, a na-emezu ikpe n’elu ndị nke ọgbụgba ndụ Chineke, na n’elu ala ahụ ebe ha birila dịka mmezu nke amụma ọgbụgba ndụ Abraham. N’oge ahụ ka a na-ekpe chọọchị Seventh-day Adventist nke Laodicea ikpe, mgbe ahụkwa ka a na-ekpe ndị na-ekwupụta na ha bụ ụmụ agbọghọ na-amaghị nwoke ikpe. Ya mere, a na-ekpe mpi Protestant ikpe, a na-ekpekwa ya ikpe n’oge ahụ mgbe e buru ụzọ kpee òtù Democratic nke mpi Republican ikpe ruo n’afọ 2024, mgbe ikpe nke ndị Republican nke mpi republican na-aga n’ihu ugbu a. Gọọmenti usoro iwu bụ anụ ọhịa ahụ nke na-eburu mpi abụọ ahụ, a na-ekpekwa ya ikpe n’iwu Ụbọchị Sọnde.

From 1989 to the Sunday law, is represented in a fractal from 9/11 unto the Sunday law, but the perfect fulfillment of the setting up of the image of the beast, is in the eighth president that is of the seven. Nero’s seventeen years is a fractal of the history of 9/11 to the Sunday law. Antiochus’ seventeen years is the same. The marriage of Reagan and the secret alliance is consummated with an open alliance in the eighth presidents’ term. The first of the alpha and omega marriages was symbolized by the Patriot Act in 2001, when English law was changed to Roman law. The marriage of the edict of Milan marks the beginning of the perfect fulfillment of the setting up of the image of the beast. Its structure is based upon the structure of the marriage of the ten virgins, and represents the counterfeit marriage that occurs during the true marriage.

Site n’afọ 1989 ruo n’iwu ụbọchị Sọnde, a nọchiri ya anya n’ime otu fractal site na 9/11 ruo n’iwu ụbọchị Sọnde; ma mmezu zuru okè nke iwebata onyinyo nke anụ ọhịa ahụ dị n’ime onye isi ala nke asatọ, onye si n’ime asaa ahụ pụta. Afọ iri na asaa nke Nero bụ fractal nke akụkọ ihe mere eme sitere na 9/11 ruo n’iwu ụbọchị Sọnde. Afọ iri na asaa nke Antiochus bụkwa otu ihe ahụ. Alụmdi na nwunye Reagan na njikọ nzuzo ahụ na-eru mmezu ya site na njikọ mepere emepe n’oge ọchịchị onye isi ala nke asatọ. Nke mbụ n’ime alụmdi na nwunye alpha na omega ka e jiri Patriot Act n’afọ 2001 gosi ya, mgbe e gbanwere iwu Bekee ka ọ bụrụ iwu Rom. Alụmdi na nwunye nke edict of Milan na-akara mmalite nke mmezu zuru okè nke iwebata onyinyo nke anụ ọhịa ahụ. Ọdịdị ya dabeere n’elu usoro nke alụmdi na nwunye nke ụmụ agbọghọ iri ahụ, ma ọ na-anọchi anya alụmdi na nwunye adịgboroja nke na-eme n’oge alụmdi na nwunye eziokwu ahụ.

The image of the beast testing time represents the “test” we must pass before we are “sealed.” The house of God is judged first and then at the Sunday law, those outside of God’s house are judged. The period of final judgment in both the house of God and then the great multitude begins with the first Sunday law. There will be a first Sunday law in the United States which will mark the beginning of the perfect and final fulfillment of the image of the beast testing period that thereafter ends at the Sunday law which fulfills Revelation 13:11. That Sunday law is the last Sunday law in the glorious land. The last Sunday law in the glorious land is the first Sunday law in the world, marking the image of the beast testing time for the world. The world testing time begins at the Sunday law in the United States in verse eleven of chapter thirteen. When the United States “speaks” as a dragon at the soon-coming Sunday law, verses twelve and onward in the chapter represent the world image of the beast testing time.

Onyinyo nke oge nnwale nke oyiyi anụ-ọhịa ahụ na-anọchi anya “nnwale” anyị ga-agafe tupu e “kaa anyị akara.” A na-ekpe ụlọ Chineke ikpe mbụ, mgbe ahụkwa n’iwu Sọnde, a na-ekpe ndị nọ n’èzí ụlọ Chineke ikpe. Oge ikpe ikpeazụ n’ụlọ Chineke ma emesịa n’ìgwè mmadụ ukwu ahụ na-amalite n’iwu Sọnde mbụ. A ga-enwe iwu Sọnde mbụ na United States nke ga-akara mmalite nke mmezu zuru oke na nke ikpeazụ nke oge nnwale nke oyiyi anụ-ọhịa ahụ, nke n’ụzọ sochirinụ na-ejedebe n’iwu Sọnde nke na-emezu Mkpughe 13:11. Iwu Sọnde ahụ bụ iwu Sọnde ikpeazụ n’ala ahụ dị ebube. Iwu Sọnde ikpeazụ n’ala ahụ dị ebube bụ iwu Sọnde mbụ n’ụwa, na-akara oge nnwale nke oyiyi anụ-ọhịa ahụ nye ụwa. Oge nnwale nke ụwa na-amalite n’iwu Sọnde dị na United States n’amaokwu nke iri na otu nke isi nke iri na atọ. Mgbe United States “na-ekwu okwu” dịka dragọn n’iwu Sọnde ahụ na-abịa n’oge na-adịghị anya, amaokwu nke iri na abụọ gaa n’ihu n’isi ahụ na-anọchi anya oge nnwale nke oyiyi anụ-ọhịa nke ụwa.

For this reason, the two-hundred and fifty year prophecy of Nero that ends with the seventeen years beginning at the edict in 313, followed by the first Sunday law in 321, then the division of east and west in 330, is important to see. The three steps of Nero’s line are about persecution, Nero being the symbol of persecution and the 250-year period representing the church of Smyrna that ended in 313 when the church of compromise arrived. The third step marks the end of a kingdom, so when applied to the United States it represents the Sunday law and the transition from the sixth kingdom to the seventh and eighth kingdoms. When applied to the world the third waymark is the close of human probation, that was typified by the close of probation for the United States at the beginning of the world’s testing period of the image of the beast.

N’ihi nke a, amụma afọ narị abụọ na iri ise nke Nero, nke na-ejedebe na afọ iri na asaa malite n’iwu eze e nyere n’afọ 313, nke iwu mbụ banyere Ụbọchị Sọnde n’afọ 321 soro, emesịa nkewa nke ọwụwa anyanwụ na ọdịda anyanwụ n’afọ 330, dị mkpa ịhụ. Nzọụkwụ atọ nke ahịrị Nero bụ banyere mkpagbu, ebe Nero bụ akara nke mkpagbu, ma oge afọ 250 ahụ na-anọchi anya ụka nke Smyrna nke kwụsịrị n’afọ 313 mgbe ụka nke nkwekọrịta bịara. Nzọụkwụ nke atọ na-akara njedebe nke otu alaeze, ya mere, mgbe e tinyere ya n’ọrụ n’ebe United States nọ, ọ na-anọchi anya iwu Sọnde na mgbanwe site n’alaeze nke isii ruo n’alaeze nke asaa na nke asatọ. Mgbe e tinyere ya n’ọrụ n’ụwa, akara-oge nke atọ ahụ bụ mmechi nke oge e nyere mmadụ niile ka ha nwee ohere ikpebi, nke e ji mmechi nke oge ohere ikpebi maka United States na mmalite nke oge nnwale nke ụwa banyere onyinyo nke anụ ọhịa ahụ gosipụta.

This is why Augustus Caesar, the third of the four Roman rulers who lead to the Sunday law, represented by the cross, as set forth in verse twenty-two, can represent the cross, even though he is to be followed by Tiberias, who also represents the cross. The image of the beast testing period, is a twofold test that first test the earth and then the sea. The earth is the United States and the sea is the world.

Nke a bụ ihe mere Augustus Caesar, onye nke atọ n’ime ndị ọchịchị Rom anọ ahụ na-eduga n’iwu ụbọchị Sọnde, nke obe na-anọchi anya ya, dịka e gosiri n’amaokwu nke iri abụọ na abụọ, ji nwee ike ịnọchi anya obe, ọ bụ ezie na Tiberias ga-eso ya, onye kwa na-anọchi anya obe. Oge ule oyiyi anụ ọhịa ahụ bụ ule okpukpu abụọ nke na-ebu ụzọ nwalee ụwa, emesịa oke osimiri. Ụwa ahụ bụ United States, oke osimiri ahụkwa bụ ụwa.

The image of the beast test produces a doubling of signs; where the alpha of the second period is also the omega of the first period. 321 was the first Sunday law of prophetic history, and in the seventeen years identifying the image of the beast testing time, 321 is the first Sunday law in the United States that leads to the omega Sunday law of the image of the beast testing time in the glorious land. Yet 321 is also the first Sunday law for the world, so the year 321 marks the middle of both the beginning and the ending of the image of the beast testing time. 313 is the beginning, and the beginning is an edict, which typifies the Sunday law. The seventeen years of Nero identify a period of escalating Sunday laws through to the close of human probation.

Ọnwale oyiyi nke anụ ọhịa ahụ na-emepụta imegharị akara ugboro abụọ; ebe alfa nke oge nke abụọ bụkwa omega nke oge mbụ. 321 bụ iwu Sọnde mbụ n’akụkọ amụma, ma n’ime afọ iri na asaa ndị na-akọwapụta oge nnwale oyiyi nke anụ ọhịa ahụ, 321 bụ iwu Sọnde mbụ na United States nke na-eduga n’iwu Sọnde omega nke oge nnwale oyiyi nke anụ ọhịa ahụ n’ala ahụ dị ebube. Ma 321 bụkwa iwu Sọnde mbụ maka ụwa, ya mere afọ 321 na-akara etiti ma mmalite ma ọgwụgwụ nke oge nnwale oyiyi nke anụ ọhịa ahụ. 313 bụ mmalite, ma mmalite ahụ bụ iwu eze, nke na-anọchi anya iwu Sọnde. Afọ iri na asaa nke Nero na-akọwapụta oge nke iwu Sọnde ndị na-arịwanye elu ruo na mmechi nke oge amara mmadụ.

The edict typifies the first Sunday law that leads to the close of probation. Pompey took Judah in verse sixteen, typifying the Sunday law, and Julius Caesar formed the first Triumvirate, though it was an unofficial threefold union, the historians still mark it as the first. Julius Caesar’s typification of the Sunday law’s threefold union, typified Augustus Caesar’s official Triumvirate that was followed by Tiberias at the cross. All four Roman rulers typify the Sunday law, as do all three steps of Nero’s seventeen years.

Iwu ahụ na-anọchite anya iwu mbụ nke Sọnde nke na-eduga ná mmechi nke oge amara. Pompey weghaara Juda na amaokwu nke iri na isii, na-anọchite anya iwu Sọnde, Julius Caesar wee guzobe Triumvirate mbụ ahụ, ọ bụ ezie na ọ bụ njikọ mmadụ atọ na-enweghị nkwado ọchịchị n’ụzọ gọọmenti, ndị odeakụkọ ihe mere eme ka na-akara ya dịka nke mbụ. Nnọchiteanya Julius Caesar nke njikọ mmadụ atọ nke iwu Sọnde ahụ, nọchiri anya Triumvirate gọọmenti nke Augustus Caesar nke Tiberias sochiri n’obe. Ndị ọchịchị Rom anọ ahụ niile na-anọchite anya iwu Sọnde, dịkwa ka nzọụkwụ atọ nile nke afọ iri na asaa nke Nero si anọchite ya.

Pompey aligns with 1989; Julius aligns with verse eleven; Augustus aligns with verse fifteen and Tiberias with verse sixteen. The story of Julius in the verses includes his foray into Egypt and Cleopatra. The history gets repeated by Marc Antony. Marc Antony was Julius Caesar’s main general at the time when Julius was assassinated with twenty-three stab wounds. Twenty-three represents the Sunday law, and Julius death by 23 wounds is a kingdom ending at the Sunday law. Marc Antony, Augustus Caesar and Marcus Lepidas then formed the first official Triumvirate to avenge his death. One of those threefold powers, Marc Antony was going to repeat Julius’ encounter with Egypt and Cleopatra.

Pompey kwekọrọ na 1989; Julius kwekọrọ na amaokwu nke iri na otu; Augustus kwekọrọ na amaokwu nke iri na ise, Tiberias kwa kwekọrọ na amaokwu nke iri na isii. Akụkọ Julius n’ime amaokwu ndị ahụ gụnyere ọbịbịa ya n’Ijipt na Cleopatra. Akụkọ ihe mere eme ahụ na-emegharị onwe ya site n’aka Marc Antony. Marc Antony bụ isi ọchịagha Julius Caesar n’oge e gburu Julius site n’ọnyá mma iri abụọ na atọ. Iri abụọ na atọ na-anọchi anya iwu Ụka, ma ọnwụ Julius site n’ọnyá iri abụọ na atọ bụ alaeze na-akwụsị n’iwu Ụka. Marc Antony, Augustus Caesar na Marcus Lepidas wee guzobe Triumvirate mbụ eze kwadoro n’ụzọ iwu iji bọọrọ ọnwụ ya ọbọ. Otu n’ime ike atọ ahụ, Marc Antony, ga-emegharị nzute Julius zutere na Ijipt na Cleopatra.

Whether Julius or Marc Antony they are both symbols of Rome and Cleopatra was a symbol of Egypt and Greece. She represented Greek rulership in Egypt, both symbols of the dragon, whereas Julius and Marc Antony are symbols of the beast. As the woman in the relation, Cleopatra was the church, making Julius and Marc Antony the state. Cleopatra represents a woman that is twice separated from her kingly Roman lovers; first in 1798 and then at the close of probation when she comes to her end with none to help. Her final demise is at the battle of Actium in 31 BC. The victor at the battle of Actium was Augustus Caesar, so we find that Pompey died in Egypt, Julius had an encounter with Cleopatra in Egypt, that was doubled in the history of Marc Antony and then Augustus Caesar ends that relationship at Actium. Actium identifies the Sunday law, for it is at the battle of Actium that the third obstacles for Rome was taken, and imperial pagan Rome began to rule for three hundred and sixty years, in fulfillment of Daniel 11:24.

Ma ọ̀ bụ Julius ma ọ̀ bụ Marc Antony, ha abụọ bụ ihe nnọchianya nke Rome, Cleopatra kwa bụ ihe nnọchianya nke Ijipt na Gris. Ọ nọchiri ọchịchị Gris n’Ijipt anya; ha abụọ bụ ihe nnọchianya nke dragọn ahụ, ebe Julius na Marc Antony bụ ihe nnọchianya nke anụ ọhịa ahụ. Dịka nwanyị n’ime mmekọrịta ahụ, Cleopatra bụ nzukọ, na-eme ka Julius na Marc Antony bụrụ ọchịchị steeti. Cleopatra na-anọchi anya nwanyị e kewapụrụ ugboro abụọ n’aka ndị hụrụ ya n’anya ndị Roman bụ ndị eze; nke mbụ n’afọ 1798, nke abụọkwa na ngwụcha oge amara mgbe ọ bịara na njedebe ya, n’enweghị onye ga-enyere ya aka. Mbibi ikpeazụ ya bụ n’agha Actium n’afọ 31 T.K. Onye meriri n’agha Actium bụ Augustus Caesar; ya mere, anyị na-achọpụta na Pompey nwụrụ n’Ijipt, Julius zutere Cleopatra n’Ijipt, nke ahụ megharịrị ugboro abụọ n’akụkọ Marc Antony, Augustus Caesar wee kwụsị mmekọrịta ahụ na Actium. Actium na-akọwa iwu Ụbọchị Anyanwụ, n’ihi na ọ bụ n’agha Actium ka e wepụrụ ihe mgbochi nke atọ nye Rome, Rome pagani nke alaeze ukwu wee malite ịchị afọ narị atọ na iri isii, n’ime mmezu nke Daniel 11:24.

Pompey took the first two obstacles and Augustus the third.

Pompey wepụrụ ihe mgbochi abụọ mbụ ahụ, Augustus wepụrụkwa nke atọ.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> Site n’otu n’ime ha pụta otu obere mpi, nke toro nke ukwuu, chee ihu n’ebe ndịda, na n’ebe ọwụwa anyanwụ, nakwa n’ebe ala ahụ mara mma dị. Daniel 8:9.

Pompey is 1989, the first waymark of three political powers to be overcome by modern Rome as its deadly wound is healed. The Soviet Union, followed by the United States and also the United Nations in verse forty-one of Daniel eleven. The warfare of the papal power is political and religious and prophetically the religious power of the United States was conquered when the secret alliance of Reagan and pope John Paul II was accomplished. The papacies’ target includes three political obstacles and three religious powers. In 1989 one of the three political powers was swept away, Protestantism as an actual word that means to protest Rome, was also swept away by the president of the United States in the same history. The three political powers are the Soviet Union, the United States and the United Nations, and the religious targets are Protestantism, along with the various religions of the dragon, which are all considered spiritualism. The three religions that lead the world to Armageddon are apostate Protestantism, Catholicism and spiritualism; and the papal power’s internal struggles between conservative and liberal ideology within their church, along with the schisms of orthodox Catholicism is a religious obstacle, and the other two religious obstacles for Catholicism to conquer are apostate Protestantism and spiritualism. Protestantism was swept away in 1989.

Pompey bụ 1989, ihe-ama ụzọ mbụ n’ime ihe-ama ụzọ atọ nke ike ndọrọ ndọrọ ọchịchị atọ Rome nke oge a ga-emeri ka a na-agwọ ọnya ya na-egbu egbu. Soviet Union, nke United States sochiri, nakwa United Nations n’amaokwu nke iri anọ na otu nke Daniel iri na otu. Agha ike papal bụ nke ndọrọ ndọrọ ọchịchị na nke okpukpe, ma n’amụma e meriri ike okpukpe nke United States mgbe emezuru njikọ nzuzo nke Reagan na Pope John Paul II. Ebumnobi nke ndị papacy gụnyere ihe mgbochi ndọrọ ndọrọ ọchịchị atọ na ike okpukpe atọ. N’afọ 1989, e kpochapụrụ otu n’ime ike ndọrọ ndọrọ ọchịchị atọ ahụ; Protestantism, dị ka okwu n’onwe ya nke pụtara ime mkpesa megide Rome, ka onye isi ala United States kpochapụrụkwa n’otu akụkọ ihe mere eme ahụ. Ike ndọrọ ndọrọ ọchịchị atọ ahụ bụ Soviet Union, United States na United Nations, ebe ebumnobi okpukpe ndị ahụ bụ Protestantism, tinyere okpukpe dị iche iche nke dragọn ahụ, nke a na-ewere ha niile dịka spiritualism. Okpukpe atọ ahụ nke na-eduga ụwa gaa Armageddon bụ Protestantism nke dapụrụ n’ezi okwukwe, Catholicism, na spiritualism; ma ọgụ dị n’ime ike papal n’etiti echiche nkwenkwe nchekwube na nke nnwere onwe n’ime ụka ha, tinyere nkewa nke orthodox Catholicism, bụ ihe mgbochi okpukpe, ebe ihe mgbochi okpukpe abụọ ndị ọzọ Catholicism ga-emeri bụ Protestantism nke dapụrụ n’ezi okwukwe na spiritualism. A kpochapụrụ Protestantism n’afọ 1989.

If the internal struggles of Catholicism as represented in the various Catholic prophecies derived from the messages of Fatima are separated from her efforts to overcome the religious powers outside of her own religion, then her alpha victory over Protestantism was Reagan’s secret alliance and her omega victory was the open alliance of 2025. Her struggles with orthodox churches are also portrayed from an initial victory in 1989 unto the final victory at Panium.

Ọ bụrụ na e kewapụ ọgụ ndị dị n’ime Katọlik, dị ka e gosipụtara ha n’amụma Katọlik dị iche iche sitere n’ozi Fatima, n’ọrụ ya iji merie ike okpukpe ndị dị n’èzí okpukpe nke ya, mgbe ahụ mmeri alfa ya n’elu Protestantism bụ njikọ nzuzo Reagan, ma mmeri omega ya bụ njikọ mepere emepe nke afọ 2025. A na-egosikwa ọgụ ya na ụka ndị orthodox site na mmeri mbụ na 1989 ruo n’ọgụgwụ ikpeazụ na Panium.

Pompey aligns with 1989, and his two victories over the “east and the pleasant land,” as Daniel identifies them in chapter eight and verse nine, represent the spiritual and political victory of the papacy over the former Soviet Union, and the accompanying spiritual victory over the glorious land of professed Protestantism. Julius Caesar is going to lose at Raphia, as did Antiochus III, and as will Zelenskyy. Julius is the subject of verses seventeen through to nineteen, and then Augustus Caesar stands up as the raiser of taxes. Tiberias Caesar is reigning at the time of the cross, so Tiberias is verse sixteen’s Sunday law.

Pompey kwekọrọ na 1989, mmeri ya abụọ o meriri “ọwụwa anyanwụ na ala ahụ mara mma,” dịka Daniel siri kọwaa ha n’isi nke asatọ na amaokwu nke itoolu, na-anọchi anya mmeri ime mmụọ na nke ndọrọ ndọrọ ọchịchị nke papacy meriri n’elubu mbụ Soviet Union, tinyere mmeri ime mmụọ so ya nke meriri ala ahụ dị ebube nke Protestantism na-ekwupụta okwukwe. Julius Caesar ga-emerụ emeri na Raphia, dịka Antiochus III merụrụ, nakwa dịka Zelenskyy ga-emerụ. Julius bụ isiokwu nke amaokwu iri na asaa ruo iri na itoolu, ma mgbe ahụ Augustus Caesar ebili dịka onye na-ebuli ụtụ isi. Tiberias Caesar na-achị n’oge obe, ya mere Tiberias bụ iwu ụbọchị Sọnde nke amaokwu nke iri na isii.

This aligns Augustus with Panium of verse fifteen, and verse eleven’s battle of Raphia with Julius. The battle of Panium is the third world war that begins just before the Sunday law of verse sixteen, but then transforms into the battle of Actium. Panium was the earth battle (the United States) and Actium was the sea battle (the world.) Augustus is represented at Panium in the line of four Roman rulers, and he was the actual leader at Actium. At Panium Antiochus dealt with Egypt, who was allied with Rome, and at Actium Augustus dealt with Egypt (Cleopatra) allied with Rome (Marc Antony). This means Pompey represents verse forty up to 1989 and Tiberias represents the Sunday law of verse forty-one. Julius Caesar arrived in 2014 when the Ukrainian War began as typified by the battle of Raphia in 217 BC.

Nke a na-eme ka Ọgọstọs kwekọọ na Panium nke amaokwu nke iri na ise, ma agha Rafịa nke amaokwu nke iri na otu kwekọọ na Julius. Agha Panium bụ agha ụwa nke atọ nke na-amalite ntakịrị tupu iwu Ụbọchị Ụka nke amaokwu nke iri na isii, ma emesịa ọ na-agbanwe bụrụ agha Actium. Panium bụ agha nke ụwa (United States), Actium bụrụ agha nke oke osimiri (ụwa). A na-anọchi anya Ọgọstọs na Panium n’ahịrị nke ndị ọchịchị Rom anọ, ma ọ bụ ya bụ onye ndu n’eziokwu na Actium. Na Panium, Antiochus lụsoro Ijipt ọgụ, onye ya na Rom jikọrọ aka, ma na Actium Ọgọstọs lụsoro Ijipt (Cleopatra) ọgụ, nke jikọrọ aka na Rom (Marc Antony). Nke a pụtara na Pompey na-anọchi anya amaokwu nke iri anọ ruo 1989, Tibẹrias na-anọchi anya iwu Ụbọchị Ụka nke amaokwu nke iri anọ na otu. Julius Caesar bịarutere n’afọ 2014 mgbe agha Ukraine malitere, dịka e gosiri ya n’ụdị site n’agha Rafịa na 217 T.K.

This identifies that verses seventeen through twenty-two begin in 1989 and end at the Sunday law, and are therefore the history that aligns with the “hidden history” of verse forty. The prophetic line of the Maccabees also aligns with the very same “hidden history.” The line of Roman rulers is identifying modern Rome, the beast of Revelation sixteen, and the line of the Maccabee’s is describing the glorious land, the false prophet of Revelation sixteen. The line of the three battles identifies the victory over the king of the south, the dragon of Revelation sixteen.

Nke a na-egosi na amaokwu iri na asaa ruo iri abụọ na abụọ malitere n’afọ 1989 ma kwụsị na iwu Sunday, ya mere ha bụ akụkọ ihe mere eme nke kwekọrọ na “akụkọ nzuzo” nke amaokwu iri anọ. Ahịrị amụma nke ndị Makkabi kwekọkwara na otu “akụkọ nzuzo” ahụ n’onwe ya. Ahịrị ndị ọchịchị Rom na-akọwapụta Rom nke oge a, anụ ọhịa ahụ nke Mkpughe iri na isii, ebe ahịrị ndị Makkabi na-akọwa ala ahụ dị ebube, onye amụma ụgha nke Mkpughe iri na isii. Ahịrị agha atọ ahụ na-egosi mmeri a meriri eze nke ndịda, dragọn ahụ nke Mkpughe iri na isii.

Those three lines represent the three powers who lead the world to Armageddon and they are represented in verse forty as the king of the south, the dragon, the king of the north, the beast, and the chariots, horsemen and ships are the false prophet. The three lines from verse ten to twenty-three are representing the three powers in the hidden history of verse forty, that are nothing more or less than the an ongoing illustration of the three subjects represented in the open history of verse forty.

Ahịrị atọ ahụ na-anọchi anya ike atọ ahụ nke na-eduga ụwa gaa Amagedọn, a na-anọchikwa ha anya n’amaokwu nke iri anọ dịka eze nke ndịda, dragọn ahụ, eze nke ugwu, anụ ọhịa ahụ, ebe ụgbọ agha, ndị na-agba ịnyịnya, na ụgbọ mmiri bụ onye amụma ụgha ahụ. Ahịrị atọ ndị ahụ sitere n’amaokwu nke iri ruo nke iri abụọ na atọ na-anọchi anya ike atọ ahụ n’akụkọ ihe mere eme zoro ezo nke amaokwu nke iri anọ, nke na-abụghị ihe ọzọ ma ọ bụ ihe na-erughị ihe ọ bụla karịa ihe atụ na-aga n’ihu nke isiokwu atọ ahụ a nọchiri anya ha n’akụkọ ihe mere eme mepere emepe nke amaokwu nke iri anọ.

## Verse One

Amaokwu Mbụ

Verses one through four identify the “time of the end” in 1989, as well as the eight presidents of the United States from that starting point, and concluding with the final and far richer eighth president. In verse four that king becomes the king of the world, as represented by Alexander the Great, king Ahab, the ten kings of Revelation seventeen, the ten tribes of Psalms eighty-three, and the ten nations set forth as a symbol of the world in the very first step of God’s covenant with Abram in Genesis 15:18–21.

Amaokwu nke mbụ ruo nke anọ na-akọwapụta “oge ọgwụgwụ” n’afọ 1989, nakwa ndị isi ala asatọ nke United States site n’ebe mmalite ahụ, ma na-ejedebe na onye isi ala nke asatọ ikpeazụ, nke bara ụba karịa nke ukwuu. N’amaokwu nke anọ, eze ahụ aghọwo eze nke ụwa, dị ka e si anọchi ya anya n’Alexander the Great, eze Ehab, ndị eze iri nke Mkpughe iri na asaa, ebo iri nke Abụ Ọma iri asatọ na atọ, na mba iri e gosipụtara dị ka ihe nnọchianya nke ụwa n’ụzọ nzọụkwụ mbụ nke ọgbụgba ndụ Chineke na Ebram n’Jenesis 15:18–21.

Verses one through four represent the history of 1989 unto the threefold union at the Sunday law in verse forty-one, and therefore they align with the four Roman rulers, the line of the Maccabees and with the three battles of verses ten through fifteen which together make up the hidden history of verse forty.

Amaokwu nke mbụ ruo nke anọ na-anọchi anya akụkọ ihe mere eme site n’afọ 1989 ruo n’ọgbakọ atọ ahụ jikọtara ọnụ n’iwu ụbọchị Sọnde dị n’amaokwu nke iri anọ na otu; ya mere, ha na-adabara ndị ọchịchị Rom anọ ahụ, ahịrị ndị Maccabee, nakwa agha atọ nke amaokwu nke iri ruo nke iri na ise, ndị nke ọnụ na-emepụta akụkọ ihe mere eme zoro ezo nke amaokwu nke iri anọ.

Verses five through nine set forth a prophetic line which perfectly represents the history of 538 unto 1798, and provides the historical and prophetic logic to understand the significance of the time of the end in verse forty. That logic explains verse ten as the retaliation for the history of verses five through nine, and in doing so it defines the logic of 1989. This means that verses one through twenty-three of Daniel eleven represent five prophetic lines that are aligned with the hidden history of verse forty. The first four verses are about Trump, the eighth president who is of the seven, who is destined to be the king of ten kings in Revelation seventeen’s seventh kingdom.

Amaokwu nke ise ruo nke itoolu na-egosi ahịrị amụma nke na-anọchi anya n’ụzọ zuru oke akụkọ ihe mere eme site n’afọ 538 ruo 1798, ma na-enye ezi uche akụkọ ihe mere eme na nke amụma iji ghọta mkpa oge ọgwụgwụ ahụ dị na amaokwu nke iri anọ. Ezi uche ahụ na-akọwa amaokwu nke iri dị ka mmegwara maka akụkọ ihe mere eme nke amaokwu nke ise ruo nke itoolu, ma n’ime ime otú ahụ ọ na-akọwapụta ezi uche nke 1989. Nke a pụtara na amaokwu nke mbụ ruo nke iri abụọ na atọ nke Daniel iri na otu na-anọchi anya ahịrị amụma ise ndị kwekọrọ n’akụkọ ihe mere eme zoro ezo nke amaokwu nke iri anọ. Amaokwu anọ mbụ ahụ gbasara Trump, onye isi ala nke asatọ, onye si n’etiti asaa ahụ pụta, onye e kpebiri ka ọ bụrụ eze nke eze iri na Mkpughe iri na asaa alaeze nke asaa.

Verses five through ten identify the history leading to 1798 and on to 1989, which is the history of verse forty. Verses ten through fifteen identify a history of three proxy wars beginning in 1989, the second beginning in 2014, then the richest president stood up in 2015. That richest president was slain in 2020, and in 2022 the war of Raphia escalated, and then the richest president returned in 2024, and in 2025 the head of the beast and the head of the image of the beast were both inaugurated.

Amaokwu nke ise ruo nke iri na-akọwa akụkọ ihe mere eme nke na-eduga ruo n’afọ 1798 ma gaa n’ihu ruo n’afọ 1989, nke bụ akụkọ ihe mere eme nke amaokwu nke iri anọ. Amaokwu nke iri ruo nke iri na ise na-akọwa akụkọ ihe mere eme nke agha nnọchi anya atọ, malite n’afọ 1989, nke nke abụọ malitere n’afọ 2014, mgbe ahụkwa onye isi ala kasị baa ụba biliri n’afọ 2015. E gburu onye isi ala ahụ kasị baa ụba n’afọ 2020, ma n’afọ 2022 agha Raphia ka njọ, mgbe ahụkwa onye isi ala ahụ kasị baa ụba laghachiri n’afọ 2024, ma n’afọ 2025 e tinyechara ma isi anụ ọhịa ahụ ma isi oyiyi nke anụ ọhịa ahụ n’ọrụ.

We will continue these things in the next article.

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

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