Article

# Panium - Number Twenty

Panium — Nọmba Iri Abụọ

Daniel 11’s Sequence and the 2025 Warning

Usoro Daniel 11 na Ịdọ Aka Ná Ntị nke 2025

Author

Jeff Pippenger

Published

March 2, 2026

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The pioneer application of the history which fulfilled verses ten through sixteen identified that Rome, who established the vision arrived in the year 200 BC, the same year as the battle of Panium, and I am suggesting that in 2025 Rome arrived and established the vision with the inauguration of Trump and Pope Leo. 2025 represents the only time a pope and President were inaugurated in the same year. The beast and its image was lifted up for all who are willing to see in 2025. Unlike the pioneers, I am applying the sequence of the verses, instead of the history that initially fulfilled the verses. I agree with the history, but am drawing upon a sequence within the verses as the framework for the history, as opposed to using the history to define the framework of the verses. I contend that the two approaches are both accurate.

Ngwa mbụ nke akụkọ ihe mere eme nke mezuru amaokwu nke iri ruo nke iri na isii kọwara na Rom, onye guzobere ọhụụ ahụ, bịarutere n’afọ 200 T.K., otu afọ ahụ ka agha Panium mere; ma ana m atụ aro na n’afọ 2025 Rom bịarutere ma guzobe ọhụụ ahụ site n’itinye Trump na Pope Leo n’ọkwa. Afọ 2025 na-anọchi anya naanị oge pope na Onye-isi ala malitere ọfịs n’otu afọ ahụ. E buliri anụ ọhịa ahụ na onyinyo ya elu ka ndị niile dị njikere ịhụ wee hụ ya n’afọ 2025. N’adịghị ka ndị pionia, ana m etinye usoro nke amaokwu ndị ahụ n’ọrụ, kama akụkọ ihe mere eme nke mezuru amaokwu ndị ahụ ná mmalite. Ekwenyere m n’akụkọ ihe mere eme ahụ, ma ana m adọta site n’usoro dị n’ime amaokwu ndị ahụ dịka etiti ọrụ maka akụkọ ihe mere eme ahụ, kama iji akụkọ ihe mere eme kọwaa etiti ọrụ nke amaokwu ndị ahụ. Ana m ekwusi ike na ụzọ abụọ ahụ bụ eziokwu n’otu aka ahụ.

## The Revolution of the Maccabees

Mgbagha nke ndị Makkabi

I apply the line of the Maccabees in a similar fashion. The Maccabean revolt in 167 BC was well after the battle of Panium in 200 BC, and well before Pompey captured Jerusalem in 63 BC. The line which begins at verse sixteen with general Pompey’s conquering of Jerusalem in 63 BC, and continues through to Tiberias Caesar who reigned when Jesus was crucified. The cross and Tiberias is represented in verse twenty-two of chapter eleven.

Ana m etinye usoro ndị Makabi n’ụzọ yiri nke a. Nnupụisi ndị Makabi n’afọ 167 BC mere ogologo oge mgbe agha Panium n’afọ 200 BC gasịrị, ma bụrụkwa tupu Pompey ejide Jerusalem n’afọ 63 BC. Usoro ahụ nke na-amalite n’amaokwu nke iri na isii site n’imeri Jerusalem nke ọchịagha ukwu Pompey n’afọ 63 BC, ma na-aga n’ihu ruo Tiberias Caesar onye chịrị n’oge a kpọgidere Jizọs n’obe. Obe na Tiberias ka e gosiri n’amaokwu nke iri abụọ na abụọ nke isi nke iri na otu.

> And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. Daniel 11:22.

> A ga-eji ogwe aka nke idei mmiri rikpuo ha n’ihu ya, a ga-akụzikwa ha; ee, ọbụna onye-isi nke ọgbụgba-ndụ ahụ. Daniel 11:22.

General Pompey conquering Jerusalem in 63 BC in verse sixteen, and then the cross in 31 AD in verse twenty-two, represents a line of prophecy that begins at a symbol of the Sunday law and ends with a symbol of the Sunday law. Verse twenty-three is a break in the passage, thus marking verse twenty-two as the end of the prophetic line that began in verse sixteen. Accompanied with the distinct ending of the line in verse twenty-two, is the fact that verse twenty-two is a symbol of the same waymark represented in verse sixteen, thus providing an alpha and omega witness that verses sixteen to twenty-two represents a distinct prophetic line.

Jenịral Pompey n’imeri Jerusalem n’afọ 63 T.K. n’amaokwu nke iri na isii, ma emesịa obe n’afọ 31 A.K. n’amaokwu nke iri abụọ na abụọ, na-anọchi anya ahịrị amụma nke na-amalite na akara nke iwu Ụka ụbọchị Sọnde ma kwụsị na akara nke iwu Ụka ụbọchị Sọnde. Amaokwu nke iri abụọ na atọ bụ nkwụsị n’akụkụ a, si otu a na-akara amaokwu nke iri abụọ na abụọ dị ka njedebe nke ahịrị amụma ahụ nke malitere n’amaokwu nke iri na isii. Nke na-eso njedebe doro anya nke ahịrị ahụ n’amaokwu nke iri abụọ na abụọ, bụ eziokwu ahụ na amaokwu nke iri abụọ na abụọ bụ akara nke otu waymark ahụ e gosipụtara n’amaokwu nke iri na isii, si otu a na-enye akaebe alpha na omega na amaokwu nke iri na isii ruo nke iri abụọ na abụọ na-anọchi anya otu ahịrị amụma pụrụ iche.

Add to this that verses fifteen and sixteen are marking the transition from the Seleucid kingdom to the Roman power, and you see a break in continuity from the Seleucids in verse fifteen unto the Romans in verse sixteen and the line of verse sixteen to twenty-two is clearly isolated as a singular prophetic line. Verse sixteen introduces the next power who will dominate Judea, thus marking a transition of prophetic history just as with verse twenty-three. The line begins and ends with a symbol of the Sunday law, and the line ends in the twenty-second verse of the eleventh chapter.

Tụkwasịkwa na nke a na amaokwu nke iri na ise na nke iri na isii na-egosi mgbanwe si n’alaeze Seleucid gawa n’ike ọchịchị Rom, ị ga-ahụkwa nkwụsị n’ịga n’ihu site n’aka ndị Seleucid n’amaokwu nke iri na ise ruo n’aka ndị Rom n’amaokwu nke iri na isii, ma ahịrị amaokwu nke iri na isii ruo iri abụọ na abụọ doro anya na e kewapụrụ ya dịka otu ahịrị amụma pụrụ iche. Amaokwu nke iri na isii na-ewebata ike ọchịchị na-esote nke ga-achị Judia, si otú a na-akara mgbanwe nke akụkọ ihe mere eme amụma, dịka ọ dịkwa n’amaokwu nke iri abụọ na atọ. Ahịrị ahụ na-amalite ma na-ejedebe site n’akara nke iwu ụbọchị ụka, ma ahịrị ahụ na-ejedebe n’amaokwu nke iri abụọ na abụọ nke isi nke iri na otu.

## Smith—and Three Caesars

Smith—na ndị Siza atọ

The fact that verse sixteen represents the Sunday law, as does verse twenty-two—demands that the two verses be aligned upon each other. Uriah Smith comments on verse twenty-three, and explains why it represents a history that began further back in the history of the previous verses, as opposed to representing a history that follows immediately after the cross of verse twenty-two.

Eziokwu ahụ na amaokwu nke iri na isii na-anọchi anya iwu ụbọchị Sọnde, dịka amaokwu nke iri abụọ na abụọ si eme kwa—na-achọ ka e dozie amaokwu abụọ ahụ ka ha dakọtara ibe ha. Uriah Smith na-ekwu okwu banyere amaokwu nke iri abụọ na atọ, ma kọwaa ihe mere o ji anọchi anya akụkọ ihe mere eme nke malitere n’oge gara aga karịa n’akụkọ ihe mere eme nke amaokwu ndị bu ya ụzọ, kama ịbụ nke na-anọchi anya akụkọ ihe mere eme na-esochi ozugbo obe nke amaokwu nke iri abụọ na abụọ.

> “‘VERSE 23. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people.’

> “‘AMAOKWU 23. Ma mgbe e mesịrị emechara ọgbụgba-ndụ ya na ya, ọ ga-eji aghụghọ rụọ ọrụ: n’ihi na ọ ga-ebili, ma bụrụ onye siri ike site n’aka obere ìgwè mmadụ.’”

> “The ‘him’ with whom the league here spoken of is made, must be the same power which has been the subject of the prophecy from the 14th verse; and that this is the Roman power is shown beyond controversy in the fulfilment of the prophecy in three individuals, as already noticed, who successively ruled over the Roman Empire; namely, Julius, Augustus, and Tiberius Caesar. The first, on returning to the fort of his own land in triumph, stumbled and fell, and was not found. Verse 19. The second was a raiser of taxes; and he reigned in the glory of the kingdom, and died neither in anger nor in battle, but peacefully in his own bed. Verse 20. The third was a dissembler, and one of the vilest of characters. He entered upon the kingdom peaceably, but both his reign and life were ended by violence. And in his reign the Prince of the covenant, Jesus of Nazareth, was put to death upon the cross. Verses 21. 22. Christ can never be broken or put to death again; hence in no other government, and at no other time, can we find a fulfilment of these events. Some attempt to apply these verses to Antiochus, and make one of the Jewish high priests the prince of the covenant, though they are never called such. This is the same kind of reasoning which endeavors to make the reign of Antiochus a fulfilment of the little horn of Daniel 8; and it is offered for the same purpose; namely, to break the great chain of evidence by which it is shown that the Advent doctrine is the doctrine of the Bible, and that Christ is now at the door. But the evidence cannot be overthrown; the chain cannot be broken.

> “‘Ya’ onye a na ya gbara ndụ ebe a na-ekwu maka ya, aghaghị ịbụ otu ike ahụ nke bụ isiokwu amụma ahụ site n’amaokwu nke 14; nakwa na nke a bụ ike Rom, e gosiri ya n’enweghị mgbagha ọ bụla site n’imezu amụma ahụ n’ime mmadụ atọ, dịka a kpọtụrụrịrị, ndị chịkwara Alaeze Ukwu Rom n’usoro; ya bụ, Julius, Augustus, na Taịbiriọs Siza. Nke mbụ, mgbe ọ laghachiri n’ebe e wusiri ike nke ala nke ya n’ọṅụ mmeri, ọ sụrụ ngọngọ daa, a hụkwaghị ya. Amaokwu 19. Nke abụọ bụ onye na-atụpụta ụtụ isi; o wee chịa n’ebube nke alaeze ahụ, ma ọ nwụghị n’iwe ma ọ bụ n’agha, kama n’udo n’elu akwa nke ya. Amaokwu 20. Nke atọ bụ onye aghụghọ, bụrụkwa otu n’ime ndị kacha njọ n’omume. Ọ banyere n’alaeze ahụ n’udo, ma ọchịchị ya ma ndụ ya abụọ kwụsịrị site n’ime ihe ike. N’oge ọchịchị ya ka e gburu Onyeisi nke ọgbụgba ndụ ahụ, Jisọs onye Nazaret, n’elu obe. Amaokwu 21, 22. A pụghịkwa ime ka Kraịst gbajie ma ọ bụ gbuo ya ọzọ; ya mere n’okpuru ọchịchị ọzọ ọ bụla, ma n’oge ọzọ ọ bụla, anyị agaghị ahụ mmezu nke ihe ndị a. Ụfọdụ na-anwa itinye amaokwu ndị a n’aka Antiọkọs, ma mee ka otu n’ime ndị isi nchụàjà ndị Juu bụrụ onyeisi nke ọgbụgba ndụ ahụ, n’agbanyeghị na a naghị akpọ ha otu a mgbe ọ bụla. Nke a bụ otu ụdị echiche ahụ nke na-agbalị ime ka ọchịchị Antiọkọs bụrụ mmezu nke obere mpi ahụ dị na Daniel 8; a na-ewetakwa ya maka otu nzube ahụ; ya bụ, imebi nnukwu ụdọ ihe-àmà nke e ji egosi na ozizi Mbịbịa ahụ bụ ozizi nke Bible, nakwa na Kraịst nọ ugbu a n’ọnụ ụzọ. Ma a pụghị ịkwatu ihe-àmà ahụ; a pụghị imebi ụdọ ahụ.”

> “Having taken us down through the secular events of the empire to the end of the seventy weeks, the prophet, in verse 23, takes us back to the time when the Romans became directly connected with the people of God by the Jewish league, BC 161: from which point we are then taken down in a direct line of events to the final triumph of the church, and the setting up of God’s everlasting kingdom. The Jews, being grievously oppressed by the Syrian kings, sent an embassy to Rome, to solicit the aid of the Romans, and to join themselves in ‘a league of amity and confederacy with them.’ 1 Mac.8; Prideaux, II, 234; Josephus’s Antiquities, book 12, chap.10, sec.6. The Romans listened to the request of the Jews, and granted them a decree, couched in these words:—

> “Mgbe o duuru anyị site n’ihe omume nke alaeze ukwu n’ụwa ruo na njedebe nke izu iri asaa ahụ, onye-amụma ahụ, n’amaokwu nke 23, na-akpọghachi anyị azụ n’oge ndị Rom jikọrọ onwe ha ozugbo na ndị nke Chineke site n’ọgbụgba ndụ ndị Juu, n’afọ BC 161: site n’ebe ahụ ka a na-eduga anyị n’usoro ihe omume kwụ ọtọ ruo na mmeri ikpeazụ nke nzukọ Kraịst, na iguzobe alaeze Chineke ebighị ebi. Ndị Juu, ebe ndị eze Siria na-emegbu ha nke ukwuu, zigara ndị nnọchi anya ha na Rom, ka ha rịọ enyemaka ndị Rom, ma jikọta onwe ha “n’ọgbụgba ndụ enyi na nkwekọrịta njikọ aka ha na ha.” 1 Mac.8; Prideaux, II, 234; Antiquities nke Josephus, akwụkwọ 12, isi nke 10, ngalaba nke 6. Ndị Rom gere arịrịọ ndị Juu ahụ ntị, ma nye ha iwu e dere n’okwu ndị a:—

> “‘The decree of the senate concerning a league of assistance and friendship with the nation of the Jews. It shall not be lawful for any that are subject to the Romans, to make war with the nation of the Jews, nor to assist those that do so, either by sending them corn, or ships, or money; and if any attack be made upon the Jews, the Romans shall assist them as far as they are able; and again, if any attack be made upon the Romans, the Jews shall assist them. And if the Jews have a mind to add to, or to take from, this league of assistance, that shall be done with the common consent of the Romans. And whatever addition shall thus be made, it shall be of force.’ ‘This decree,’ says Josephus, ‘was written by Eupolemus, the son of John, and by Jason, the son of Eleazer, when Judas was high priest of the nation, and Simon, his brother, was general of the army. And this was the first league that the Romans made with the Jews, and was managed after this manner.’

> “‘Iwu nke nzukọ omeiwu banyere nkwekọrịta inyeaka na ọbụbụenyi ya na mba ndị Juu. Ọ gaghị abụ iwu kwere ka onye ọbụla nọ n’okpuru ndị Rom lụọ agha megide mba ndị Juu, ma ọ bụ inyere ndị na-eme otú ahụ aka, ma site n’iziga ha ọka, ma ọ bụ ụgbọ mmiri, ma ọ bụ ego; ma ọ bụrụkwa na e mee mwakpo ọ bụla megide ndị Juu, ndị Rom ga-enyere ha aka ruo n’ókè ha nwere ike; ọzọkwa, ọ bụrụ na e mee mwakpo ọ bụla megide ndị Rom, ndị Juu ga-enyere ha aka. Ma ọ bụrụ na ndị Juu achọọ itinye ihe na nkwekọrịta inyeaka a, ma ọ bụ iwepụ ihe na ya, a ga-eme nke ahụ site n’otú ndị Rom niile ga-esi kweta ọnụ. Ma ihe ọbụla a ga-etinyekwa n’ụzọ dị otu a, ọ ga-adị irè.’ ‘Iwu nke a,’ ka Josephus kwuru, ‘ka Eupolemus, nwa Jọn, na Jason, nwa Eleazer, dere, mgbe Judas bụ nnukwu onye nchụàjà nke mba ahụ, na Simon, nwanne ya, bụ onyeisi agha. Nke a bụkwa nkwekọrịta mbụ ndị Rom na ndị Juu mere, e jikwa ya rụọ ọrụ n’ụzọ dị otu a.’”

> “At this time the Romans were a small people, and began to work deceitfully, or with cunning, as the word signifies. And from this point they rose by a steady and rapid ascent to the height of power which they afterward attained.” Uriah Smith, Daniel and the Revelation, 270, 271.

> “N’oge a, ndị Rom bụ obere ndị mmadụ, ha wee malite iji aghụghọ rụọ ọrụ, ma ọ bụ n’ụzọ amamihe aghụghọ, dịka okwu ahụ pụtara. Sitekwa n’ebe a ka ha si bilie, site n’ịrịgo na-adịgide adịgide ma dị ngwa, ruo n’elu ịdị ike ahụ ha mechara ruo.” Uriah Smith, Daniel and the Revelation, 270, 271.

Not only does the cross of verse twenty-two end a line with a symbol that is also at the beginning of the line, but the next verse drops back into the history which preceded the cross, to roughly thirty years after Panium and roughly one hundred years before Rome conquered Jerusalem. The waymark of the league of the Jews that Smith here identifies as 161 BC, is identified by other pioneers as 158 BC. The point I am focusing on here is not so much the date, but that verses sixteen to twenty-two represents a line of prophetic history that the Sunday law is both the alpha and omega of the line. Then once the line of verse sixteen unto twenty-two is set forth, verse twenty-three repeats and enlarges upon the history within the line of verses sixteen to twenty-two. The prophetic line of history represented by verse twenty-three is the history of the Maccabees, and the history of the Maccabees is a perfect parallel to the history of the United States.

Ọ bụghị naanị na obe dị na amaokwu nke iri abụọ na abụọ na-emecha ahịrị site n’akara nke dịkwa na mmalite ahịrị ahụ, kama amaokwu na-esote ya na-alaghachi n’akụkọ ihe mere eme nke bu ụzọ tupu obe ahụ, ruo ihe dị ka afọ iri atọ mgbe Panium gasịrị na ihe dị ka afọ otu narị tupu Rom emerie Jerusalem. Akara ụzọ nke njikọ ndị Juu, nke Smith na-akọwa ebe a dịka 161 BC, ka ndị ọsụ ụzọ ndị ọzọ kọwara dịka 158 BC. Isi okwu m na-elekwasị anya ebe a abụghị nke ukwuu ụbọchị ahụ, kama ọ bụ na amaokwu iri na isii ruo iri abụọ na abụọ na-anọchite ahịrị nke akụkọ ihe mere eme amụma nke iwu Sọnde bụ ma alfa ma omega nke ahịrị ahụ. Mgbe e gosipụtachara ahịrị nke amaokwu iri na isii ruo iri abụọ na abụọ, amaokwu nke iri abụọ na atọ na-ekwughachi ma na-agbasawanye akụkọ ihe mere eme dị n’ime ahịrị amaokwu iri na isii ruo iri abụọ na abụọ. Ahịrị akụkọ ihe mere eme amụma nke amaokwu nke iri abụọ na atọ na-anọchi anya ya bụ akụkọ ihe mere eme nke ndị Maccabees, akụkọ ihe mere eme nke ndị Maccabees kwa bụkwa nhata zuru oke na akụkọ ihe mere eme nke United States.

## Two Dynasties

Ezinụlọ Eze Abụọ

The Maccabees represent a rebellion against the Seleucid kingdom that began during the reign of Antiochus Epiphanes. The rebellion was against the northern Seleucid kingdom and it resulted in a victory that led to one of two Judean dynasties in the period that ultimately led to the destruction of Jerusalem in 70 AD. The first dynasty was the Hasmonean and the second was the Herodian. The Herodian dynasty was the second Judean government after deliverance from the northern Seleucid kingdom. It was directly connected to the Roman system, whereas; the prior Hasmonean dynasty was essentially Jewish. The Hasmonean dynasty began in 141 BC and in 37 BC the Herodian dynasty began and lasted until 70 AD.

Ndị Makkabi na-anọchi anya nnupụisi megide alaeze Seleucid nke malitere n’oge ọchịchị Antiochus Epiphanes. Nnupụisi ahụ bụ megide alaeze Seleucid nke ugwu, ọ rụpụtara mmeri nke dugara n’otu n’ime usoro eze Judea abụọ n’oge ahụ nke n’ikpeazụ dugara ná mbibi Jerusalem n’afọ 70 AD. Usoro eze mbụ bụ nke Hasmonean, nke abụọkwa bụ nke Herodian. Usoro eze Herodian bụ ọchịchị Judea nke abụọ mgbe a napụtasịrị ha n’aka alaeze Seleucid nke ugwu. O jikọrọ ya ozugbo na usoro ndị Rom, ebe usoro eze Hasmonean nke bu ya ụzọ bụ n’ezie nke ndị Juu. Usoro eze Hasmonean malitere n’afọ 141 BC, ma n’afọ 37 BC usoro eze Herodian malitere, ọ dịgidekwara ruo n’afọ 70 AD.

The dynasties represent the government of Judea, the ancient and literal glorious land. The Maccabean revolt was from 167 to 160 BC. In 164 BC the Maccabees drove Antiochus Epiphanes out of Jerusalem and cleansed and rededicated the temple after Antiochus had desecrated it, but it was not until 141 BC that the northern Seleucid power was fully vanquished and the Hasmonean dynasty began.

Usoro eze ndị ahụ na-anọchi anya ọchịchị Judia, ala ebube ochie ahụ nke pụtara n’ezie. Mgbagha Maccabean sitere n’afọ 167 ruo 160 T.K. N’afọ 164 T.K. ndị Maccabee chụpụrụ Antiochus Epiphanes n’ime Jerusalem ma sachapụ ma rara ụlọ nsọ ahụ ọzọ nye, mgbe Antiochus merụsịrị ya, ma ọ bụghị ruo n’afọ 141 T.K. ka e meriri ike Seleucid nke ugwu kpamkpam ma usoro eze Hasmonean malite.

The Herodian dynasty is a key to this line, for it was Herod the Great who called to execute the babies at the time of Jesus birth, and his son was ruling when Jesus died. Herod the Great was the father, and he was a king over Judea, but his son was only a tetrarch, meaning he was a ruler over a fourth of the kingdom, like a governor rather than a king. That is why he lacked the authority which required him to connect with Pilate to crucify Christ. Jesus’ birth was the prophetic “time of the end” in his line of prophecy, and His death represents the Sunday law. The first Herod represents 1989, and the last Herod is the Sunday law. Herod the father to Herod the son is the prophetic line of Christ.

Ọchịchị eze Herọd bụ isi ihe dị mkpa n’ahịrị a, n’ihi na ọ bụ Herọd Onye Ukwu nyere iwu ka e gbuo ụmụaka ọhụrụ n’oge ọmụmụ Jizọs, ma ọ bụkwa nwa ya nwoke nọ n’oche ọchịchị mgbe Jizọs nwụrụ. Herọd Onye Ukwu bụ nna ahụ, ọ bụkwa eze na-achị Judia, ma nwa ya nwoke bụ naanị tetraki, nke pụtara na ọ bụ onye ọchịchị n’elu otu ụzọ n’ime anọ nke alaeze ahụ, dị ka gọvanọ kama ịbụ eze. Ọ bụ ya mere o ji ghara inwe ikike ahụ nke mere ka ọ dị ya mkpa ijikọ onwe ya na Paịlet iji kpọgide Kraịst n’obe. Ọmụmụ Jizọs bụ “oge ọgwụgwụ” amụma n’ahịrị amụma ya, ma ọnwụ Ya na-anọchi anya iwu Sọnde. Herọd nke mbụ na-anọchi anya 1989, Herọd ikpeazụkwa bụ iwu Sọnde. Herọd nna ruo Herọd nwa bụ ahịrị amụma nke Kraịst.

The line of the Maccabees begins with a victorious rebellion against a northern king who had enforced his Greek customs, culture as well as the Greek religion upon the Jews. The beginning of the Hasmonean dynasty represented 1798. Why so, you might ask? If one dynasty begins at a prophetic “time of the end,” as it was with the Herodian dynasty at Christ’s birth, then the other dynasty would of prophetic necessity have the same beginning. The two dynasties both begin with a time of the end, when we apply Christ birth as the “time of the end,” but the foolish never see the unsealed light associated with the time of the end.

Ahịrị Makkabi bidoro site n’ọgụ nnupụisi meriri emeri megide eze nke ugwu, onye manyere omenala Gris ya, ọdịnala ya, nakwa okpukpe Gris n’ahụ ndị Juu. Mbido usoro eze Hasmonean nọchiri anya 1798. Gịnị kpatara ya, i nwere ike ịjụ? Ọ bụrụ na otu usoro eze amalite n’oge amụma nke “oge ọgwụgwụ,” dịka o mere n’usoro eze Herod n’oge ọmụmụ Kraịst, mgbe ahụ usoro eze nke ọzọ ga-enwekwa otu mmalite ahụ n’ihi mkpa amụma. Usoro eze abụọ ahụ na-amalite n’oge ọgwụgwụ, mgbe anyị na-etinye ọmụmụ Kraịst dị ka “oge ọgwụgwụ,” ma ndị nzuzu anaghị ahụ ìhè ahụ e meghere emeghe nke jikọtara ya na oge ọgwụgwụ.

> “In ours, as in Christ’s day, there may be a misreading or misinterpreting of the Scriptures. If the Jews had studied the Scriptures with earnest, prayerful hearts, their searching would have been rewarded with a true knowledge of the time, and not only the time, but also the manner of Christ’s appearing. They would not have ascribed the glorious second appearing of Christ to his first advent. They had the testimony of Daniel; they had the testimony of Isaiah and the other prophets; they had the teaching of Moses; and here was Christ in their very midst, and still they were searching the Scriptures for evidence in regard to his coming. And they were doing unto Christ the very things that had been prophesied they would do. They were so blinded they knew not what they were doing.

> “Nke anyị, dị ka n’ụbọchị Kraịst, enwere ike ịgụ Akwụkwọ Nsọ n’ụzọ na-ezighị ezi ma ọ bụ ịkọwa ha n’ụzọ na-ezighị ezi. Ọ bụrụ na ndị Juu jiri obi eziokwu na nke ekpere mụọ Akwụkwọ Nsọ, nchọcha ha gaara enweta ụgwọ ọrụ site n’inwe ezi ọmụma banyere oge ahụ, ma ọ bụghị naanị oge ahụ, kama kwa ụdị Kraịst ga-esi pụta. Ha agaraghị ewere mbilite-ụta nke abụọ nke Kraịst, nke jupụtara n’ebube, tinye ya n’ọbịbịa mbụ ya. Ha nwere àmà Daniel; ha nwere àmà Aịzaịa na ndị amụma ndị ọzọ; ha nwere ozizi Mosis; ma lee, Kraịst nọ n’etiti ha n’onwe ya, ma ha ka na-enyocha Akwụkwọ Nsọ maka ihe àmà banyere ọbịbịa ya. Ha na-emekwa Kraịst kpọmkwem ihe ndị e buru amụma na ha ga-emere ya. E mere ka ha kpuo ìsì nke ukwuu, nke mere na ha amaghị ihe ha na-eme.”

> “And many are doing the same things today, in 1897, because they have not had experience in the testing messages comprehended in the first, second and third angels’ messages. There are those who are searching the Scriptures for proof that these messages are still in the future. They gather together the truthfulness of the messages, but they fail to give them their proper place in prophetic history. Therefore such are in danger of misleading the people in regard to locating the messages. They do not see and understand the time of the end, or when to locate the messages. The day of God is coming with stealthy tread; but the supposed wise and great men are prating about ‘Higher Education.’ They know not the signs of Christ’s coming, or of the end of the world.” Paulson Collection, 423, 424.

> “Ọtụtụ ndị na-emekwa taa otu ihe ndị ahụ, n’afọ 1897, n’ihi na ha enwebeghị ahụmahụ n’ozi nnwale ndị ahụ a kọrọ n’ozi ndị mmụọ-ozi mbụ, nke abụọ, na nke atọ. E nwere ndị na-enyocha Akwụkwọ Nsọ na-achọ ihe àmà na ozi ndị a ka nọ n’ọdịnihu. Ha na-achịkọta eziokwu nke ozi ndị ahụ, ma ha anaghị enye ha ọnọdụ ha ziri ezi n’akụkọ ihe mere eme amụma. Ya mere, ndị dị otu a nọ n’ihe ize ndụ nke iduhie ndị mmadụ banyere ịkọwa ebe ozi ndị ahụ dị. Ha anaghị ahụ ma ọ bụ ghọta oge ọgwụgwụ, ma ọ bụ mgbe e kwesịrị ịtọpụta ozi ndị ahụ. Ụbọchị Chineke na-abịa n’ije nzuzo; ma ndị a a na-eche na ha bụ ndị amamihe na ndị ukwu na-ekwukwu okwu banyere ‘Mmụta Dị Elu.’ Ha amaghị ihe ịrịba ama nke ọbịbịa Kraịst, ma ọ bụ nke ọgwụgwụ ụwa.” Paulson Collection, 423, 424.

Identifying Christ’s birth as the “time of the end,” and therefore as the key of bringing the line of the Maccabees into the present truth context of the latter days, is making Christ the very center of the passage, which is also evidence the application is valid.

Ịkọwapụta ọmụmụ Kraịst dịka “oge ọgwụgwụ,” ya mere dịka mkpịsị-igodo nke iweta ahịrị ndị Makkabi n’ime gburugburu eziokwu nke oge ikpeazụ, bụ ime Kraịst ka ọ bụrụ etiti nke amaokwu ahụ n’onwe ya, nke bụkwa ihe àmà na ntinye a ziri ezi.

The line of the Maccabees illustrates the spiritual glorious land, and the illustration begins in a period where the citizens of the glorious land break away from the king of the north’s political and religious domination. The Maccabean revolt that led to the Hasmonean dynasty represents 1776, and the revolt against the king of the north that was accomplished by the Maccabees represented the Revolutionary War. The twenty-two years of 1776 unto 1798 represents the Maccabean rebellion that led to the Hasmonean dynasty at the time of the end in 1798, which continued until the Herodian dynasty began at the time of the end in 1989. The Herodian dynasty continued until the destruction of Jerusalem in 70 AD.

Usoro nke ndị Makkabi na-egosi ala ebube ime mmụọ, ma ihe atụ ahụ na-amalite n’oge ụmụ amaala nke ala ebube ahụ kewapụrụ onwe ha pụọ n’ịchị achị ndọrọ ndọrọ ọchịchị na nke okpukpe nke eze ugwu. Nnupụisi ndị Makkabi nke butere usoro ọchịchị ndị Hasmonean na-anọchi anya afọ 1776, ma nnupụisi megide eze ugwu nke ndị Makkabi mezuru na-anọchi anya Agha Mgbanwe. Afọ iri abụọ na abụọ ahụ, site na 1776 ruo 1798, na-anọchi anya nnupụisi ndị Makkabi nke butere usoro ọchịchị ndị Hasmonean n’oge ọgwụgwụ na 1798, nke gara n’ihu ruo mgbe usoro ọchịchị ndị Herọd bidoro n’oge ọgwụgwụ na 1989. Usoro ọchịchị ndị Herọd gara n’ihu ruo mbibi Jerusalem n’afọ 70 AD.

What is important to recognize in this line of history is twofold; it is an illustration of the ancient glorious land that typifies the modern glorious land, and it begins within a line of history that starts with verse sixteen, where Rome conquers the glorious land for the first time, thus identifying the primary theme of the line. The line of verse sixteen unto verse twenty-two represents the glorious land, and its context is the soon-coming Sunday law. The line also represents the two classes of worshippers that influence both dynastic governments. The Sadducees were less in numbers but generally controlled the Jewish religious and political systems in both dynastic periods. The religious system was managed by a priesthood, and that priesthood was also influenced by both Sadducees and Pharisees. The Hasmonean and Herodian governments were both influenced by the Pharisees and Sadducees, and the two dynasties represent the government of the United States from 1798 unto the Sunday law.

Ihe dị mkpa ịmata n’ahịrị akụkọ ihe mere eme a bụ ihe abụọ; ọ bụ ihe nlereanya nke ala ahụ dị ebube nke ochie nke na-anọchite anya ala ahụ dị ebube nke oge a, ma ọ na-amalite n’ime otu ahịrị akụkọ ihe mere eme nke malitere na amaokwu nke iri na isii, ebe Rom meriri ala ahụ dị ebube maka oge mbụ, si otú a na-akọwapụta isiokwu mbụ nke ahịrị ahụ. Ahịrị sitere n’amaokwu nke iri na isii ruo n’amaokwu nke iri abụọ na abụọ na-anọchite anya ala ahụ dị ebube, ma ọnọdụ ya bụ iwu Sọnde nke na-abịa n’oge na-adịghị anya. Ahịrị ahụ na-anọchitekwa anya òtù abụọ nke ndị na-efe ofufe nke na-emetụta gọọmenti abụọ nke usoro ọchịchị eze. Ndị Sadusii dịghị ọtụtụ n’ọnụọgụ ma, n’ozuzu, ha na-achịkwa usoro okpukpe na ndọrọ ndọrọ ọchịchị ndị Juu n’oge abụọ ahụ nke usoro ọchịchị eze. A na-achịkwa usoro okpukpe ahụ site n’aka ụkọchukwu, ma ụkọchukwu ahụ kwa nọ n’okpuru mmetụta nke ma ndị Sadusii ma ndị Farisii. Gọọmenti Hasmonia na Herodia abụọ ahụ natara mmetụta n’aka ndị Farisii na ndị Sadusii, ma usoro ọchịchị eze abụọ ahụ na-anọchite anya gọọmenti nke United States site n’afọ 1798 ruo n’iwu Sọnde.

The Pharisees and Sadducees represent two parties of political persuasions that are distinguished by their stand upon the issue of slavery. The Democrats are pro-slavery and the Republicans are anti-slavery; and together they interact with the political apparatus of the constitutional government of the United States. That government is the earth beast of Revelation thirteen, and the external history of the earth beast is represented by its republican horn. The internal history is represented by the protestant horn. The horns are separated on the beast, for the beast is the Constitution that separates the state horn from the church horn, but they move through history together. The republican horn has two influences either for or against slavery. The protestant horn has two influences either for the seventh-day Sabbath or the first day of the sun.

Ndị Farisii na ndị Sadusii na-anọchite anya òtù ndọrọ ndọrọ ọchịchị abụọ nke a na-amata site n’ọnọdụ ha banyere okwu ịgba ohu. Ndị Democrat na-akwado ịgba ohu, ndị Republican na-emegidekwa ịgba ohu; ma ọnụ, ha na-arụkọ ọrụ n’ime usoro ndọrọ ndọrọ ọchịchị nke ọchịchị iwu-ntọala nke United States. Ọchịchị ahụ bụ anụ ọhịa nke ụwa nke Mkpughe isi nke iri na atọ, a na-anọchitekwa anya akụkọ mpụta nke anụ ọhịa ahụ nke ụwa site n’mpi ya nke Republican. Akụkọ ime ya ka a na-anọchite anya site n’mpi Protestant. E kewara mpi ndị ahụ n’ahụ anụ ọhịa ahụ, n’ihi na anụ ọhịa ahụ bụ Iwu-ntọala ahụ nke na-ekewa mpi steeti na mpi ụka, ma ha na-agagharị ọnụ site n’akụkọ ihe mere eme. Mpi Republican nwere mmetụta abụọ, ma ọ bụ n’ịkwado ma ọ bụ n’imegide ịgba ohu. Mpi Protestant nwere mmetụta abụọ, ma ọ bụ n’ịkwado ụbọchị izu ike nke ụbọchị nke asaa ma ọ bụ ụbọchị mbụ nke anyanwụ.

Roughly thirty years after the battle of Panium the Maccabees mark the history of the United States as the sixth kingdom of Bible prophecy. Then roughly a century later, verse sixteen is fulfilled when Jerusalem is conquered, typifying the cross. Judea is the second of the three obstacles Rome subdues as it takes control of the world. General Pompey conquered Syria in 65 BC, and then Judah in 63 BC. Augustus Caesar would conquer the third obstacle at the battle of Actium in 31 BC. This history is represented in the line of verse sixteen to twenty-two.

Ihe dị ka afọ iri atọ ka agha Panium gasịrị, ndị Maccabee na-akara akụkọ ihe mere eme nke United States dị ka alaeze nke isii n’amụma Akwụkwọ Nsọ. Mgbe ahụ, ihe dị ka otu narị afọ ka e mesịrị, amaokwu nke iri na isii mezuru mgbe e meriri Jerusalem, nke na-anọchi anya obe. Judia bụ nke abụọ n’ime ihe mgbochi atọ Rom meriri ka ọ na-ewere ọchịchị ụwa. Jeneral Pompey meriri Siria n’afọ 65 T.K., ma mesịa merie Juda n’afọ 63 T.K. Augustus Caesar ga-emeri ihe mgbochi nke atọ n’agha Actium n’afọ 31 T.K. A na-anọchi anya akụkọ ihe mere eme a n’usoro nke amaokwu nke iri na isii ruo nke iri abụọ na abụọ.

By the time of the cross the Maccabean history has been running for almost two hundred years. Uriah Smith identifies that the history represented by the league with the Jews in verse twenty-three is to be aligned to a starting point in history that occurred almost two hundred years before the history of the cross in verse twenty-two. The history of the cross in verse twenty-two must be aligned with verse sixteen, for verse sixteen is also the Sunday law. This means the line of the Maccabees, which is the history of the glorious land of Judah, begins well before verse sixteen’s Sunday law.

Ka ọ na-erule oge obe ahụ, akụkọ ihe mere eme nke ndị Maccabee agbaala ọsọ ihe fọrọ nke nta ka ọ bụrụ afọ narị abụọ. Uriah Smith na-akọwapụta na akụkọ ihe mere eme nke e ji njikọ aka na ndị Juu nọ n’amaokwu nke iri abụọ na atọ gosi, kwesịrị ka e dozie ya ka o kwekọọ na ebe mmalite n’akụkọ ihe mere eme nke mere ihe fọrọ nke nta ka ọ bụrụ afọ narị abụọ tupu akụkọ ihe mere eme nke obe ahụ dị n’amaokwu nke iri abụọ na abụọ. A ghaghị ime ka akụkọ ihe mere eme nke obe ahụ n’amaokwu nke iri abụọ na abụọ kwekọọ na amaokwu nke iri na isii, n’ihi na amaokwu nke iri na isii bụkwa iwu ụbọchị Sọnde. Nke a pụtara na ahịrị ndị Maccabee, nke bụ akụkọ ihe mere eme nke ala ebube nke Juda, na-amalite nke ọma tupu iwu ụbọchị Sọnde nke amaokwu nke iri na isii.

When we understand that the Millerite history illustrates the history of the one hundred and forty-four thousand, we can align the time of the end for the Millerites in 1798, with the time of the end for the one hundred and forty-four thousand in 1989. When we do this, we are overlaying the history of the first and second angels, with the history of the third angel. 1798 and 1989 are the alpha and omega waymark of the history of verse forty of Daniel eleven.

Mgbe anyị ghọtara na akụkọ ihe mere eme nke ndị Millerite na-egosi akụkọ ihe mere eme nke puku mmadụ otu narị na iri anọ na anọ, anyị pụrụ ime ka oge ọgwụgwụ nke ndị Millerite na 1798 kwekọọ na oge ọgwụgwụ nke puku mmadụ otu narị na iri anọ na anọ na 1989. Mgbe anyị mere nke a, anyị na-etinye akụkọ ihe mere eme nke ndị mmụọ ozi mbụ na nke abụọ n’elu akụkọ ihe mere eme nke mmụọ ozi nke atọ. 1798 na 1989 bụ akara-ụzọ Alfa na Omega nke akụkọ ihe mere eme nke amaokwu iri anọ nke Daniel iri na otu.

Verse forty begins at the “time of the end,” which is easily proved to be 1798; and when correctly understood, the collapse of the Soviet Union in 1989, fulfilled verse forty, and that fulfillment was also “the time of the end.” Two “time of the ends,” in one verse, that is in the same chapter as the line of the Maccabees. The Maccabean revolt that led to the Hasmonean dynasty represents the twenty-two years from 1776 unto 1798. In 1798 the Hasmonean dynasty began and the Herodian dynasty began in 1989.

Amaokwu nke iri anọ malitere n’oge a na-akpọ “oge ọgwụgwụ,” nke a pụrụ igosi n’enweghị ihe isi ike na ọ bụ afọ 1798; ma mgbe a ghọtara ya nke ọma, ọdịda nke Soviet Union n’afọ 1989 mezuru amaokwu nke iri anọ ahụ, ma mmezu ahụ kwa bụkwa “oge ọgwụgwụ.” “Oge ọgwụgwụ” abụọ, n’ime otu amaokwu, nke dị n’otu isiakwụkwọ ahụ nke nwere ahịrị ndị Maccabee. Nnupụisi ndị Maccabee nke dugara n’ezinụlọ eze Hasmonean na-anọchi anya afọ iri abụọ na abụọ site n’afọ 1776 ruo n’afọ 1798. N’afọ 1798 ka ezinụlọ eze Hasmonean malitere, ma ezinụlọ eze Herod malitere n’afọ 1989.

Verse ten of Daniel eleven identifies 1989, and verse sixteen is the Sunday law. The line of history within those verses represent three battles, and a demise of a southern king and the entrance of Rome into prophetic history. It also contains the line of two dynasties that typify the change that occurs when the earth beast of Revelation thirteen who “had two horns like a lamb, and” “spake as a dragon.” Sequentially the first Jewish dynasty is the lamb and the second Roman dynasty is the dragon. The first dynasty was Jewish, the second was Roman. Whether Jewish or Roman the earth beast had two horns.

Amaokwu nke iri nke Daniel 11 na-akọwapụta afọ 1989, amaokwu nke iri na isii bụkwa iwu Ụka. Ahịrị akụkọ ihe mere eme dị n’ime amaokwu ndị ahụ na-anọchi anya ọgụ atọ, na ọnwụ eze ndịda, tinyere nbata Rom n’ime akụkọ amụma. Ọ na-agụnyekwa ahịrị nke usoro eze abụọ nke na-anọchite mgbanwe ahụ na-eme mgbe anụ ọhịa nke ụwa nke Mkpughe 13, nke “nwere mpi abụọ dị ka nwa atụrụ, ma” “kwuo okwu dị ka dragọn.” N’usoro ya, usoro eze mbụ nke ndị Juu bụ nwa atụrụ ahụ, usoro eze nke abụọ nke Rom bụkwa dragọn ahụ. Usoro eze mbụ ahụ bụ nke ndị Juu, nke abụọ bụ nke Rom. Ma ọ bụrụ na ọ bụ nke ndị Juu ma ọ bụ nke Rom, anụ ọhịa nke ụwa ahụ nwere mpi abụọ.

The Jewish dynasty represents the Protestant horn and the Roman dynasty represents the Republican horn. Both horns also possess a prophetic division of two. The Sadducees and Pharisees provide the framework of the pro-slavery Democrats as opposed to the anti-slavery Republicans; while also representing a twofold division of foolish virgins in contrast with the wise virgins. The Pharisees as foolish virgins are purged at the first disappointment and the Sadducees are purged at the second temple cleansing. The Pharisees, like unto the church of Sardis professed to have a name of life, but were dead, and are purged first, then the Sadducees who denied the power of God, denied the power and message of the Midnight Cry. The Sadducees are the covenant people who are being passed by, the Sadducees are those who are satisfied with the feelings of good emotions.

Ọchịchị eze ndị Juu na-anọchite mpi Protestant, ma ọchịchị eze ndị Rom na-anọchite mpi Republican. Mpi abụọ ahụ nwekwara nkewa amụma nke abụọ. Ndị Sadusii na ndị Farisii na-enye usoro nke ndị Democrat kwadoro ịgba ohu megide ndị Republican megidere ịgba ohu; ebe ha na-anọchitekwa nkewa abụọ nke ụmụ agbọghọ amaghị ihe n’iche megide ụmụ agbọghọ nwere amamihe. A na-asachapụ ndị Farisii dịka ụmụ agbọghọ amaghị ihe n’oge ndakpọ olileanya mbụ, a na-asachapụkwa ndị Sadusii n’oge nhicha nke abụọ nke ụlọ nsọ. Ndị Farisii, dịka ụka Sardis, kwupụtara na ha nwere aha nke ndụ, ma ha nwụrụ anwụ, a na-asachapụkwa ha mbụ; emesia ndị Sadusii, ndị gọnarịrị ike Chineke, gọnarịrịkwa ike na ozi nke Mkpu Etiti Abalị. Ndị Sadusii bụ ndị ọgbụgba ndụ a na-agafe agafe, ndị Sadusii bụkwa ndị nwere afọ ojuju n’ime mmetụ nke mmetụta ọma.

> “The coming of Christ, as announced by the first angel’s message, was understood to be represented by the coming of the bridegroom. The widespread reformation under the proclamation of His soon coming, answered to the going forth of the virgins. In this parable, as in that of Matthew 24, two classes are represented. All had taken their lamps, the Bible, and by its light had gone forth to meet the Bridegroom. But while ‘they that were foolish took their lamps, and took no oil with them,’ ‘the wise took oil in their vessels with their lamps.’ The latter class had received the grace of God, the regenerating, enlightening power of the Holy Spirit, which renders His word a lamp to the feet and a light to the path. In the fear of God they had studied the Scriptures to learn the truth, and had earnestly sought for purity of heart and life. These had a personal experience, a faith in God and in His word, which could not be overthrown by disappointment and delay. Others ‘took their lamps, and took no oil with them.’ They had moved from impulse. Their fears had been excited by the solemn message, but they had depended upon the faith of their brethren, satisfied with the flickering light of good emotions, without a thorough understanding of the truth or a genuine work of grace in the heart. These had gone forth to meet the Lord, full of hope in the prospect of immediate reward; but they were not prepared for delay and disappointment. When trials came, their faith failed, and their lights burned dim.” The Great Controversy, 393.

> “A ghọtara ọbịbịa nke Kraịst, dịka e kwusara ya n’ozi mmụọ ozi mbụ ahụ, dị ka ihe e ji ọbịbịa nke nwoke na-alụ nwaanyị nọchite anya ya. Ndozigharị sara mbara nke mere n’okpuru nkwusa banyere ọbịbịa Ya dị nso, kwekọrọ na ịpụpụta ụmụ agbọghọ na-amaghị nwoke ahụ. N’ilu a, dịka n’ilu ahụ nke Matiu 24, e gosipụtara klaasị mmadụ abụọ. Ha niile ewerela oriọna ha, ya bụ, Baịbụl, ma site n’ìhè ya apụwo izute nwoke na-alụ nwaanyị ahụ. Ma ebe ‘ndị ahụ bụ ndị nzuzu were oriọna ha, ma ha eweghị mmanụ soro ha,’ ‘ndị amamihe weere mmanụ n’ite ha tinyere oriọna ha.’ Klaasị nke ikpeazụ ahụ anatawo amara nke Chineke, ike nke Mmụọ Nsọ nke na-eme ka mmadụ mụọ ọzọ ma na-enye ìhè, nke na-eme ka okwu Ya bụrụ oriọna nye ụkwụ na ìhè nye ụzọ. N’egwu Chineke ka ha ji mụọ Akwụkwọ Nsọ ka ha mụta eziokwu, ma jiri ịnụ ọkụ n’obi chọọ ịdị ọcha nke obi na nke ndụ. Ndị a nwere ahụmahụ nke onwe ha, okwukwe n’ime Chineke na n’okwu Ya, nke mmechuihu na oge ichere apụghị ịkwatu. Ndị ọzọ ‘were oriọna ha, ma ha eweghị mmanụ soro ha.’ Ha sitere n’ịkpali obi mee omume. Ozi ahụ dị nsọ kpaliri egwu n’ime ha, ma ha dabere n’okwukwe nke ụmụnna ha, nwee afọ ojuju n’ìhè na-enwu ma na-adụpụ adụpụ nke mmetụta ọma, na-enweghị nghọta zuru ezu banyere eziokwu ma ọ bụ ezi ọrụ amara n’ime obi. Ndị a apụwo izute Onyenwe anyị, juputara n’olileanya n’ihi atụmanya nke ụgwọ ọrụ ozugbo; ma ha adịghị njikere maka oge ichere na mmechuihu. Mgbe ọnwụnwa bịara, okwukwe ha dara ada, ìhè ha wee nwụọ nkụ.” The Great Controversy, 393.

Whether political or religious both classes unite against the wise at the crisis at midnight. This being said, we began the article by raising the point that I am applying verse fourteen based upon its placement in the flow of the verses, in contradiction with the historical sequence represented by the verses. I employ that logic in agreement with the placement of verse twenty-three. The placement of a waymark is to correspond to its historical fulfillment. The league that the Jews made with Rome during the Maccabean time period defined where the verse would be applied. The “robbers” of verse fourteen, who establish the vision did so in 200 BC, the very year of the battle of Panium, but the battle and the robbers are two different symbols.

Ma ọ̀ bụ nke ndọrọ ndọrọ ọchịchị ma ọ bụ nke okpukpe, klaasị abụọ ahụ na-ejikọta ọnụ imegide ndị amamihe n’oge nsogbu ahụ n’etiti abalị. Ekwuworị nke a, anyị malitere isiokwu ahụ site n’ịkọwa isi okwu a na m na-etinye amaokwu nke iri na anọ n’ọrụ dabere n’ọnọdụ e debere ya n’usoro nke amaokwu ndị ahụ, nke na-emegide usoro akụkọ ihe mere eme nke amaokwu ndị ahụ na-anọchi anya ya. Ana m eji echiche ahụ arụ ọrụ n’ịdị n’otu na ọnọdụ e debere amaokwu nke iri abụọ na atọ. Ebumnobi nke itinye waymark bụ ka o kwekọọ na mmezu ya n’akụkọ ihe mere eme. Njikọ ahụ ndị Juu na Rom mere n’oge ndị Maccabee kpebiri ebe a ga-etinye amaokwu ahụ n’ọrụ. “Ndị ohi” nke amaokwu nke iri na anọ, ndị guzobere ọhụụ ahụ, mere nke a n’afọ 200 T.K., bụ kpọmkwem afọ agha Panium, ma agha ahụ na ndị ohi ahụ bụ akara abụọ dị iche iche.

The “robbers” become part of the narrative, not to establish a direct connection with the date of the battle of Panium, but to identify the relation they made with the weakened five-year-old ruler of Egypt that was about to be defeated by Antiochus. They did not want a disruption of the importation of Egyptian wheat to the Roman Empire. The prophetic relation of Rome with the vulnerable five-year-old Egyptian king is the subject of the verse. That intercession is identifying the aftermath of the fallout that follows Putin’s attempt to include the subjection of the Ukrainian church to the Russian church as it had formerly been, before 1989. That attempt starts the progressive demise of his southern kingdom, and when Putin dies as did Ptolemy, or is somehow exiled as was Uzziah and Napoleon, he is prophetically removed and his kingdom is then being handled by a series of less competent leaders. Then, in the time of the five-year old king, papal Rome intercedes to protect its interests, which is the Ukrainian church.

Ndị “ndị ohi” ahụ na-abanye n’ime akụkọ ahụ, ọ bụghị iji guzobe njikọ kpọmkwem na ụbọchị agha Panium, kama iji mata mmekọrịta ha jikọtara ya na onye ọchịchị Ijipt nke afọ ise, nke adịghị ike, nke Antiochus nọ na-achọ imeri. Ha achọghị ka e nwee nkwụsị n’ibubata ọka wit nke Ijipt n’Alaeze Ukwu Rom. Mmekọrịta amụma nke Rom na eze Ijipt ahụ nke afọ ise, nke na-adịghị ike, bụ isiokwu nke amaokwu ahụ. Ntinye aka ahụ na-achọpụta ihe na-esote mbibi ahụ nke na-eso mbọ Putin ime ka chọọchị Ukraine daba n’okpuru chọọchị Russia, dịka ọ dịbu na mbụ, tupu 1989. Mgbalị ahụ na-amalite mbibi na-aga n’ihu nke alaeze ya nke ndịda, ma mgbe Putin nwụrụ dịka Ptolemy nwụrụ, ma ọ bụ a chụpụ ya n’ụzọ ọ bụla dịka a chụpụrụ Uzziah na Napoleon, a na-ewepụ ya n’amụma, a na-enyekwa alaeze ya n’aka usoro ndị ndú ndị ọzọ na-erughị eru. Mgbe ahụ, n’oge eze ahụ nke afọ ise, Rom nke ndị popu na-etinye aka iji chebe ọdịmma ya, nke bụ chọọchị Ukraine.

The papacy is not picking sides between Russian or Ukrainian orthodoxy; she is playing every side to bring all the religious bodies under her authority as represented in Isaiah four.

Ọfịs papa adịghị ahọrọ otu akụkụ n’etiti Ọtọdọksị nke Rọshịa ma ọ bụ nke Ukrain; kama, ọ na-egwu akụkụ nile iji weta òtù okpukpe nile n’okpuru ọchịchị ya, dị ka e si nọchite anya ya n’Aịsaịa anọ.

> And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem. Isaiah 4:1–3.

> N’ụbọchị ahụ, ụmụnwaanyị asaa ga-ejide otu nwoke, na-asị, Anyị ga-eri achịcha nke anyị onwe anyị, yikwakwa uwe nke anyị onwe anyị: naanị ka a kpọọ anyị aha gị, ka e wepụ ihere anyị. N’ụbọchị ahụ, Alaka nke Onyenwe anyị ga-adị mma ma jupụta n’ebube, mkpụrụ nke ụwa ga-adịkwa ebube ma maa mma nye ndị ahụ fọdụrụ n’Izrel. O gēme kwa, na onye a hapụrụ na Zayọn, na onye ahụ nke fọdụrụ na Jerusalem, ka a ga-akpọ onye nsọ, ọbụna onye ọ bụla e dekọrọ n’etiti ndị dị ndụ na Jerusalem. Aịzaya 4:1–3.

The papacy takes control of all the religious bodies, represented as seven women, meaning all the churches. Those seven churches wish to be called catholic, which means universal, and they are clearly not God’s people, for they intend to wear their own apparel. The unification of all the religious bodies who wish to wear their own human garments does so in the time when those in “Jerusalem shall be called holy,” which is when the branch of the Lord transforms from a Laodicean to Philadelphian people, which is where the papacy becomes the head of all the religious bodies in the very time she will also be made the head of the political bodies.

Ọchịchị Pọp na-achịkọta ma na-achịkwa òtù okpukpe niile, nke a nọchiri anya ya dị ka ụmụanyị asaa, ya bụ, ụka niile. Ụka asaa ahụ chọrọ ka a kpọọ ha Katọlik, nke pụtara nke zuru ụwa ọnụ, ma o doo anya na ha abụghị ndị nke Chineke, n’ihi na ha bu n’obi iyi uwe nke aka ha. Njikọta nke òtù okpukpe niile ndị chọrọ iyi uwe mmadụ nke aka ha na-eme n’oge a ga-akpọ ndị nọ na “Jerusalem … ndị dị nsọ,” nke bụ oge Alaka Onyenwe anyị na-agbanwe site n’aka ndị Laodisia ghọọ ndị Filadelfia, ebe ọ bụkwa n’oge ahụ ka ọchịchị Pọp na-aghọ isi nke òtù okpukpe niile, n’otu oge ahụkwa a ga-emekwa ya isi nke òtù ndọrọ ndọrọ ọchịchị niile.

In 1989, the Ukrainian church was a symbol of the king of the north sweeping away the Soviet Union, and Putin will seek to restore the former relationship of submission, and receive leprosy on his forehead and begin a persecution against the religion that refused his demands. That persecution took place in Ptolemy’s own nation, in the city of Alexandria, so the churches within Russia that are influenced by Rome will become Putin’s target, and his ending. As Trump prepares for the battle of Panium his open relationship with the protector of the weakened Egyptian child king is identified in 2025. The Roman power that in 200 BC protected the Egyptian child-king, will not then protect the child-king. She will help to end the child king. Rome as Egypt’s protector in 200 BC, represents Rome as Egypt’s destroyer at the battle of Panium.

N’afọ 1989, nzukọ-ukwu Ukraine bụ ihe nnọchianya nke eze ugwu na-ekpochapụ Soviet Union, ma Putin ga-achọ iweghachi mmekọrịta mbụ ahụ nke nrubeisi, ma nata ekpenta n’egedege ihu ya wee malite mkpagbu megide okpukpe ahụ nke jụrụ ihe ọ chọrọ. Mkpagbu ahụ mere n’ime mba Ptolemy n’onwe ya, n’obodo Alexandria, ya mere, ụka ndị dị n’ime Russia nke Rome na-emetụta ga-abụ ebe Putin ga-elekwasị anya, bụrụkwa ọgwụgwụ ya. Ka Trump na-akwadebe maka agha Panium, a na-amata mmekọrịta ya doro anya na onye nchebe nke eze-nwa Ijipt ahụ e mebiri ike na 2025. Ike Rome nke chebere eze-nwa Ijipt ahụ n’afọ 200 BC, agaghịzi echebe eze-nwa ahụ mgbe ahụ. Ọ ga-enyere aka ime ka eze-nwa ahụ bịaruo ọgwụgwụ. Rome dịka onye nchebe Ijipt n’afọ 200 BC, na-anọchite anya Rome dịka onye mbibi Ijipt n’agha Panium.

## Millerites

Ndị Millerite

The Millerites did not see three Roman powers, they only saw two, but their truth was truth, just the same. The prophetic logic of Antiochus as a symbol allows us to apply verse fourteen in a history that precedes verse fifteen, even if the history which initially fulfilled the verses placed both verse fourteen and fifteen in the year 200 BC. I am claiming verse sixteen is the soon-coming Sunday law and that verse fourteen was 2025, and verse fifteen is the yet future battle of Panium. Antiochus proves the three battles are one prophetic line for he is at all three battles, but he also proves the claim I am asserting that the latter-day application of the verses, when rightly divided with line upon line methodology.

Ndị Millerite ahụ ahụghị ike ọchịchị Rom atọ; ha hụrụ naanị abụọ, ma eziokwu ha bụ eziokwu, otu ihe ahụ ka ọ dị. Uche-nduzi amụma nke Antiochus dịka ihe nnọchianya na-enye anyị ohere itinye amaokwu nke iri na anọ n’ọrụ n’ime akụkọ ihe mere eme nke na-ebute amaokwu nke iri na ise ụzọ, ọbụna ma ọ bụrụ na akụkọ ihe mere eme nke buru ụzọ mezuo amaokwu ndị ahụ tinyere ma amaokwu nke iri na anọ ma nke iri na ise n’afọ 200 BC. Ana m ekwu na amaokwu nke iri na isii bụ iwu ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya, na amaokwu nke iri na anọ bụ 2025, ma amaokwu nke iri na ise bụ agha Panium nke ka dị n’ọdịnihu. Antiochus na-egosi na ọgụ atọ ahụ bụ otu ahịrị amụma n’ihi na ọ nọ n’ọgụ atọ ahụ niile, ma ọ na-egosikwa nkwupụta m na-azọrọ, ya bụ, na itinye amaokwu ndị ahụ n’ọrụ n’ụbọchị ikpeazụ, mgbe a kewara ha nke ọma site n’usoro “ahịrị n’elu ahịrị.”

Antiochus was at all three battles and in the latter days he represents the papacies proxy power in 1989 (Reagan and the USA), 2014 (Zelenskyy and the Ukraine), and then at the battle of Panium it is the same proxy power as 1989, for Jesus always represents the end with the beginning. Ronald Reagan is dead and buried, so the historical witness of Antiochus is accurate to the Millerite understanding, but subject to the rules which govern a line upon line application. The last papal proxy power in the verses is Trump, even though historically Antiochus was at all three battles. In order to fulfill verse thirteen Trump had to lose the second election, for in verse thirteen he “returns,” stronger than ever, strong enough to take a bullet through the ear, which along with the right thumb and right big toe is what was to be anointed with blood, when the priests were anointed.

Antiochus nọ n’agha atọ ahụ niile, ma n’ụbọchị ikpeazụ ọ na-anọchi anya ike nnọchi anya nke ọchịchị ndị popu na 1989 (Reagan na USA), 2014 (Zelenskyy na Ukraine), ma n’oge agha Panium ọ bụkwa otu ike nnọchi anya ahụ dịka nke 1989, n’ihi na Jizọs na-anọchi anya ọgwụgwụ mgbe niile site na mmalite. Ronald Reagan anwụọla ma lie ya, ya mere àmà akụkọ ihe mere eme nke Antiochus ziri ezi dịka nghọta Millerite si dị, ma ọ dị n’okpuru iwu ndị na-achịkwa itinye “ahịrị n’elu ahịrị” n’ọrụ. Ike nnọchi anya popu ikpeazụ dị n’amaokwu ndị ahụ bụ Trump, n’agbanyeghị na n’akụkọ ihe mere eme Antiochus nọ n’agha atọ ahụ niile. Iji mezuo amaokwu nke iri na atọ, Trump ga-adị mkpa ka ọ tufuo ntuli aka nke abụọ, n’ihi na n’amaokwu nke iri na atọ ọ “na-alaghachi,” sie ike karịa mgbe ọ bụla ọzọ, sie ike nke ga-eme ka mgbọ gafee ya na ntị, nke, tinyere mkpịsị aka ukwu aka nri na mkpịsị ụkwụ ukwu aka nri, bụ ihe a ga-eji ọbara tee, mgbe e tere ndị nchụàjà mmanụ.

Reagan typified Trump, for Reagan is the first of the final eight presidents from the time of the end in 1989. Lincoln typified Trump, for he was the first Republican president. Lincoln was assassinated by proslavery Democrats in alliance with Rome, and both Ronald Reagan and his popish counterpart John Paul II survived assassination attempts. Trump was politically assassinated in 2020, with the stolen election in fulfillment of Revelation eleven, verse seven, and then in 2024 he was resurrected in fulfillment of verse eleven.

Reagan nọchiri anya Trump, n’ihi na Reagan bụ onye mbụ n’ime ndị isi ala asatọ ikpeazụ site n’oge ọgwụgwụ ahụ n’afọ 1989. Lincoln nọchirikwa anya Trump, n’ihi na ọ bụ onye isi ala Republican mbụ. Ndị Democrat na-akwado ịgba ohu, n’ime njikọ ha na Rome, gburu Lincoln, ma Ronald Reagan na onye ibe ya nke popu, John Paul II, lanarịrị mgbalị igbu ha. E gburu Trump n’ndọrọ ndọrọ ọchịchị n’afọ 2020, site na ntuli aka e zuru, n’ime mmezu nke Mkpughe isi nke iri na otu, amaokwu nke asaa; mgbe ahụ, n’afọ 2024, e mere ka o si n’ọnwụ bilie n’ime mmezu nke amaokwu nke iri na otu.

> 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 after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:7, 11.

> Ma mgbe ha ga-emezuchaa àmà ha, anụ ọhịa ahụ nke si n’olulu enweghị ngwụcha ahụ na-arịgo ga-ebuso ha agha, ma merie ha, ma gbuo ha. … Ma mgbe ụbọchị atọ na ọkara gasịrị, Mmụọ nke ndụ sitere n’aka Chineke batara n’ime ha, ha wee guzoro ọtọ n’ụkwụ ha; nnukwu egwu wee dakwasị ndị hụrụ ha. Mkpughe 11:7, 11.

Trump’s resurrection was his “return” of verse thirteen, and it also provided a parallel of a characteristic of Rome, for Rome is “the eighth that is of the seven,” and Trump is an image of Rome.

Mbilite n’ọnwụ Trump bụ “ịlọghachi” ya nke amaokwu nke iri na atọ, ọ kpọtakwara ihe oyiyi nke otu njirimara Rom, n’ihi na Rom bụ “nke asatọ nke sitere n’ime asaa ahụ,” ma Trump bụ onyinyo Rom.

> And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.

> Ma anụ ọhịa ahụ nke dịrị adị, ma ọ dịghịzi adị, ọbụna ya onwe ya bụ nke asatọ, ma si n’ime ndị asaa ahụ pụta, ọ na-alakwa n’iyi. Mkpughe 17:11.

Trump’s second term makes him the eighth president since Reagan, and because he was also the sixth, Trump, in alignment with the papacy is “the eight, that is of the seven.” Eight is the symbol of resurrection, which emphasizes that he, as an image of the papacy needed to have a deadly wound that was healed in order to “return.”

Oge nke abụọ Trump nọ n’oche ọchịchị na-eme ka ọ bụrụ onyeisi ala nke asatọ kemgbe Reagan, ma n’ihi na ọ bụkwa onyeisi ala nke isii, Trump, n’ịdị n’otu n’otu na papasi, bụ “onye nke asatọ, nke sitere na asaa ahụ.” Asatọ bụ akara nke mbilite n’ọnwụ, nke na-eme ka o doo anya na ya, dịka oyiyi nke papasi, kwesịrị inwe ọnya na-egbu egbu nke a gwọrọ ka o wee “laghachi.”

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.

> Ahụkwara m otu n’ime isi ya dị ka a ga-asị na e merụrụ ya ahụ ruo n’ọnwụ; ma e gwọrọ ọnyá ọnwụ ya: ụwa nile wee juo anya soro anụ ọhịa ahụ. Mkpughe 13:3.

When the deadly wound is healed the world “wonders after the beast,” and when Trump was resurrected as the eighth that is of the seven in 2024, he “returned” and the whole world wondered after him.

Mgbe a gwọrọ ọnyá ahụ na-egbu egbu, ụwa “sochiri anụ ọhịa ahụ n’ịtụnanya,” ma mgbe a kpọlitere Trump dị ka nke asatọ, nke sitere na asaa ahụ, n’afọ 2024, ọ “laghachiri,” ụwa dum wee sochie ya n’ịtụnanya.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Mgbe ụbọchị atọ na ọkara gasịrị, Mmụọ nke ndụ sitere n’aka Chineke batara n’ime ha, ha wee guzo n’ụkwụ ha; nnukwu egwu wee dakwasị ndị hụrụ ha. Ha wee nụ nnukwu olu sitere n’eluigwe na-agwa ha sị, Bịanụ n’ebe a. Ha wee rigoo n’eluigwe n’ime igwe ojii; ndị iro ha wee hụ ha. Mkpughe 11:11, 12.

Trump “returned” in the election of 2024, and then in 2025 he and pope Leo were both inaugurated. Jesus gave a direct and fair warning, to any who wished to see.

Trump “lọghachiri” n’ihe ntuli aka nke 2024, ma n’afọ 2025, e mesịa chie ma ya ma poopu Leo n’ọrụ. Jisọs nyere ịdọ aka ná ntị kpọmkwem na nke ziri ezi, nye onye ọ bụla chọrọ ịhụ ya.

> When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand.) Matthew 24:15.

> Ya mere, mgbe unu ga-ahụ ihe arụ nke mkpọrọnwụ ahụ, nke e kwuru banyere ya site n’ọnụ Daniel onye amụma, ka o guzo n’ebe nsọ, (onye ọ bula na-agụ ya, ka ọ ghọta.) Matiu 24:15.

Mark says it perhaps a little clearer.

Mak na-ekwu ya ikekwe ntakịrị doo anya karịa.

> But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains. Mark 13:14.

> Ma mgbe unu ga-ahụ ihe arụ nke mbibi, nke Daniel onye amụma kwuru maka ya, ka ọ na-eguzo n’ebe ọ na-ekwesịghị ịdị, (ka onye na-agụ ya ghọta,) mgbe ahụ ka ndị nọ na Judia gbalaga n’ugwu. Mak 13:14.

The abomination of desolation is Rome in each of its three phases. Pagan, papal and modern Rome is each a symbol of warning for the people of God. The warning is to be recognized when Rome is in a “holy place” or where “it ought not” be. The glorious land is the holy land in Scripture, and the United States is the spiritual glorious land.

Ihe arụ nke mbibi bụ Rom n’ime usoro ya atọ ọ bụla. Rom nke ndị ọgọ mmụọ, nke pope, na nke oge a bụ nke ọ bụla ihe nnọchianya nke ịdọ aka ná ntị nye ndị nke Chineke. A ga-amata ịdọ aka ná ntị ahụ mgbe Rom nọ n’ebe “nsọ” ma ọ bụ n’ebe “o kwesịghị” ịnọ. Ala ahụ dị ebube bụ ala nsọ n’Akwụkwọ Nsọ, ma United States bụ ala ime mmụọ ahụ dị ebube.

> And the Lord shall inherit Judah his portion in the holy land, and shall choose Jerusalem again. Be silent, O all flesh, before the Lord: for he is raised up out of his holy habitation. Zechariah 2:12, 13.

> Jehova ga-eketa Juda ka òkè-ya n’ala nsọ ahụ, Ọ ga-ahọpụtakwa Jerusalem ọzọ. Nọrọ n’ịgbachi nkịtị, unu anụ ahụ nile, n’ihu Jehova: n’ihi na O siwo n’ebe obibi-ya nsọ bilie. Zecharaya 2:12, 13.

When you see Rome standing in the holy place the Lord is choosing Jerusalem as His covenant people for the final time. When Reagan, the first of eight presidents arranged a secret alliance with the antichrist of Bible prophecy, it represented an open alliance with Rome by the eighth and last president since the time of the end in 1989. Omega symbols often reverse attributes of the alpha symbol.

Mgbe unu hụrụ Rom ka o guzo n’ebe nsọ, Onyenweanyị na-ahọrọ Jerusalem dịka ndị ọgbụgba-ndụ Ya maka oge ikpeazụ. Mgbe Reagan, onye mbụ n’ime ndị isi ala asatọ, haziri njikọ nzuzo ya na onye ahụ na-emegide Kraịst nke amụma Akwụkwọ Nsọ, ọ nọchiri anya njikọ mepere emepe ya na Rom site n’aka onye isi ala nke asatọ na nke ikpeazụ kemgbe oge ọgwụgwụ na 1989. Akara omega na-agbanwekarị àgwà nke akara alfa n’ụzọ ntụgharị.

The inauguration of pope Leo and Trump in 2025 is identifying an open relationship between the sea beast and the earth beast of Revelation thirteen. The reversal to an open alliance of Trump and Leo that was typified by the secret alliance of Reagan and John Paul II, informs us that the support of the Egyptian child-king that fulfilled verse fourteen in 200 BC, represents a lack of support in the latter-days.

Nnọchi-oche Pope Leo na Trump n’afọ 2025 na-akọwapụta mmekọrịta doro anya n’etiti anụ-ọhịa nke si n’oké osimiri pụta na anụ-ọhịa nke si n’ala pụta nke Mkpughe isi nke iri na atọ. Nlaghachị a gaa n’ime njikọ doro anya nke Trump na Leo, nke e jiri njikọ nzuzo nke Reagan na John Paul II mee ihe atụ ya, na-eme ka anyị mata na nkwado e nyere nwa-eze Ijipt, nke mezuru amaokwu nke iri na anọ n’afọ 200 BC, na-anọchi anya enweghị nkwado n’ụbọchị ikpeazụ.

2025 establishes the external foundational vision or prophecy, for it lifts up Rome as the warning of Rome that is identified by Daniel with the symbolism of “the abomination of desolation.” The warning of the abomination of desolation takes place in advance of the destruction represented by “desolation.” In the siege of Jerusalem under Cestius the warning was represented by the banners of Rome’s authority being placed within the sacred precincts of the sanctuary. Those who saw, understood, obeyed and left the city and were protected when the siege was re-engaged. They saw the Roman warning sign. The Christians who separated from the compromised church of Pergamos and thereafter the church of Thyatira fled into the wilderness when they saw the man of sin setting in the temple of God. Those witnesses identify a warning of the abomination of desolation spoken of by Daniel in the latter days.

2025 na-eguzobe ọhụụ ma ọ bụ amụma ntọala nke mpụta, n’ihi na ọ na-ebuli Rom elu dịka ịdọ aka ná ntị nke Rom nke Daniel ji ihe nnọchianya nke “arụrụala nke mbibi” kọwaa. Ịdọ aka ná ntị nke arụrụala nke mbibi na-eme tupu mbibi nke “mbibi” na-anọchi anya ya. N’oge nnọchibido Jerusalem n’okpuru Cestius, e gosipụtara ịdọ aka ná ntị ahụ site n’itinye ọkọlọtọ ikike Rom n’ime ogige nsọ nke ebe nsọ ahụ. Ndị hụrụ ya, ghọta ya, rubere ya isi, ma hapụ obodo ahụ, e wee chebe ha mgbe e maliteghachiri nnọchibido ahụ. Ha hụrụ ihe ịrịba ama ịdọ aka ná ntị nke Rom. Ndị Kraịst ndị kewapụrụ onwe ha n’ebe chọọchị Pergamos nke emebiri emebi nọ, ma mesịa n’ebe chọọchị Tayaṭaira nọ, gbapụrụ n’ọzara mgbe ha hụrụ nwoke nke mmehie ka ọ nọ ọdụ n’ụlọ nsọ nke Chineke. Ndị àmà ahụ na-akọwapụta ịdọ aka ná ntị nke arụrụala nke mbibi Daniel kwuru banyere ya n’ụbọchị ikpeazụ.

We have repeatedly shown that 1888 was the siege of Cestius, and the conclusion of the Sunday law crisis is the siege of Titus. The Blair Sunday law bills of the 1880’s in accompaniment with the Sunday laws that were implemented in some southern states during the 1880’s was the warning of Cestius that also marked the dividing line on Sister White’s counsel on country living. Before the 1880’s her counsel was that in the future we would need to move to the country, but after the 1880’s country living was something that was to have already been accomplished. The warning sign of the Blair Bills, promoting the papal power’s mark of authority being discussed in 1880’s typified the Patriot Act at 9/11, for the angel of Revelation eighteen appeared in both those histories.

Anyị egosila ugboro ugboro na 1888 bụ nnọchibido nke Cestius, nakwa na mmechi nke nsogbu iwu ụbọchị Sọnde bụ nnọchibido nke Titus. Iwu Sọnde Blair nke afọ ndị 1880, tinyere iwu ụbọchị Sọnde ndị e tinyere n’ọrụ n’ụfọdụ steeti ndịda n’ime afọ ndị 1880, bụ ịdọ aka ná ntị nke Cestius nke gosikwara ahịrị nkewa dị n’ozizi Nwanyị White banyere ibi n’ime obodo nta. Tupu afọ ndị 1880, ndụmọdụ ya bụ na n’ọdịnihu anyị ga-achọ ịkwaga n’ime obodo nta, ma mgbe afọ ndị 1880 gasịrị, ibi n’ime obodo nta ghọrọ ihe e kwesịrị ịbụ na e mezuola yarịị. Ihe ịrịba ama ịdọ aka ná ntị nke Iwu Blair ndị ahụ, nke na-akwalite akara ikike nke ọchịchị papa ka a na-atụle ya n’ime afọ ndị 1880, nọchiri anya Iwu Patriot n’oge 9/11, n’ihi na mmụọ ozi nke Mkpughe iri na asatọ pụtara n’ime akụkọ ihe mere eme abụọ ahụ.

9/11 was the warning of Cestius placing his authority in the holy place where it should not be, for at 9/11 Roman law replaced English law. In the Pelosi Trials of 2021 the due process clause was repudiated, and represents another footstep towards the siege of Titus, which ends at the soon-coming Sunday law in the United States. The siege is a period of time. 1888 speaks to the rebellion of the internal Protestant horn, and 9/11 speaks to the rebellion of the external Republican horn. The inauguration of the pope from the glorious land in the same year that the final president is also inaugurated represents the final warning of the abomination of desolation standing where it ought not, just before the battle of Panium. The battle of Panium leads directly into the Sunday law and the battle of Actium, which represented the third and final obstacle for pagan Rome, and then pagan Rome ruled supremely for 360 years in fulfillment of Daniel 11:24. At the Sunday law the sixth and seventh kingdoms are both conquered by Rome, and modern Rome then reigns for one symbolic hour, or forty-two symbolic months.

9/11 bụ ịdọ aka ná ntị nke Cestius na-edobe ikike ya n’ebe nsọ, ebe o kwesịghị ịdị, n’ihi na n’oge 9/11 iwu ndị Rom dochiri iwu ndị Bekee. N’ime Ikpe Pelosi nke 2021, a jụrụ nkebiokwu usoro ikpe ziri ezi, nke a na-anọchitekwa anya nzọụkwụ ọzọ na-eduga n’ịgbachi ọchịchị nke Titus, nke na-akwụsị n’iwu Sọnde na-abịa n’oge na-adịghị anya na United States. Ịgbachi ọchịchị ahụ bụ oge nke na-agbatị n’ụbọchị. 1888 na-ekwu maka nnupụisi nke mpi Protestant dị n’ime, ma 9/11 na-ekwu maka nnupụisi nke mpi Republican dị n’èzí. Ịtinye pope n’oche ọchịchị site n’ala ahụ dị ebube n’otu afọ ahụ e tinyekwara onye isi ala ikpeazụ n’oche ọchịchị na-anọchite anya ịdọ aka ná ntị ikpeazụ nke arụ arụ nke mbibi na-eguzo ebe o kwesịghị iguzo, kpọmkwem tupu agha Panium. Agha Panium na-eduga ozugbo n’iwu Sọnde na agha Actium, nke nọchiri anya ihe mgbochi nke atọ na nke ikpeazụ nye Rome ndị na-ekpere arụsị, ma mgbe ahụ Rome ndị na-ekpere arụsị chịrị n’ịkachasị elu afọ 360 n’ime mmezu nke Daniel 11:24. N’oge iwu Sọnde, alaeze nke isii na nke asaa ka Rome na-emeri abụọ, Rome nke oge a wee chịa otu awa ihe atụ, ma ọ bụ ọnwa iri anọ na abụọ ihe atụ.

In verse sixteen Pompey, who has just conquered pagan Rome’s first obstacles of Syria then conquers Jerusalem. Pompey takes down Rome’s first two obstacles and Augustus Caesar conquers the third at Actium. Modern Rome first conquers the king of the south in 1989 in fulfillment of verse forty, and as typified by verse ten. Then at the Sunday law modern Rome conquers its second and third obstacle with the United States and then the United Nations immediately agrees to give their kingdom to the papal power. Pagan Rome conquered two with Pompey and then one, and papal Rome conquered one in 1989, and then its next two in verse sixteen, which is where Pompey is marked with his second conquering.

N’amaokwu nke iri na isii, Pompey, onye ka merichara ihe mgbochi mbụ nke Rom ekpere arụsị bụ nke Siria, na-emesịa merie Jerusalem. Pompey wedara ihe mgbochi abụọ mbụ nke Rom, Augustus Caesar wee merie nke atọ na Actium. Rom nke oge a buru ụzọ merie eze nke ndịda n’afọ 1989, n’ime mmezu nke amaokwu nke iri anọ, nakwa dịka e sere onyinyo ya n’amaokwu nke iri. Mgbe ahụ, n’iwu Sunday, Rom nke oge a meriri ihe mgbochi ya nke abụọ na nke atọ site na United States, mgbe ahụkwa United Nations ozugbo kwetara inye alaeze ha n’aka ọchịchị papal. Rom ekpere arụsị meriri abụọ site n’aka Pompey, emesịa merie otu, ma Rom papal meriri otu n’afọ 1989, emesịa merie abụọ na-esote ya n’amaokwu nke iri na isii, ebe ahụ ka e jiri akara gosi Pompey na mmeri nke abụọ ya.

Whether it was the third obstacle at Actium for pagan Rome, or when the third obstacle, represented by the Goths being driven out of the city of Rome in 538, when Rome overcomes the third obstacle it rules supremely.

Ma ọ̀ bụ ihe mgbochi nke atọ n’Actium nye Rome ndị ọgọ mmụọ, ma ọ bụ mgbe e meriri ihe mgbochi nke atọ, nke ndị Goth nọchiri anya ya site n’ịchụpụ ha n’obodo Rome n’afọ 538, mgbe Rome meriri ihe mgbochi nke atọ, ọ na-achị n’oke ọchịchị kachasị elu.

> Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets. Amos 3:7.

> N’ezie, Onyenwe anyị Chineke agaghị eme ihe ọ bụla, ma ọ bụrụ na Ọ naghị ekpughe ihe nzuzo Ya nye ndị ohu Ya, bụ ndị amụma. Amos 3:7.

The Lord will surely give the final manifestation of the warning sign that is represented as the abomination of desolation in the book of Daniel, before the desolation arrives. That warning sign is the open alliance in contrast with Reagan’s secret alliance being represented in 2025. The Lord will not bring punishment, without first giving warning, and Amos is very direct about what the secret revelation to His servants is, and who it is directed at.

N’ezie, Onyenwe anyị ga-enye ngosipụta ikpeazụ nke ihe ịrịba ama ịdọ aka ná ntị ahụ nke a kọwara dịka arụ arụ nke mbibi n’akwụkwọ Daniel, tupu mbibi ahụ abịa. Ihe ịrịba ama ịdọ aka ná ntị ahụ bụ njikọ aka a na-eme n’ihu ọha, n’ọdịiche megide njikọ aka nzuzo Reagan, nke a na-anọchi anya ya n’afọ 2025. Onyenwe anyị agaghị eweta ntaramahụhụ, ma ọ bụghị na O buru ụzọ nye ịdọ aka ná ntị; Amoskwa na-ekwu ya n’ụzọ doro nnọọ anya banyere ihe mkpughe nzuzo a na-ekpughere ndị ohu Ya bụ, na onye e zigara ya bụ onye.

> Hear this word that the Lord hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying, You only have I known of all the families of the earth: therefore I will punish you for all your iniquities. Amos 3:1, 2.

> Nụrụnụ okwu a nke Jehova kwuru megide unu, unu ụmụ Izrel, megide ezi-na-ụlọ ahụ nile nke M si n’ala Ijipt kpọpụta, na-asị, Ọ bụ naanị unu ka M maara n’etiti ezi-na-ụlọ niile nke ụwa: ya mere aga M ata unu ahụhụ n’ihi ajọ omume unu niile. Emọs 3:1, 2.

Amos is addressing the last generation of God’s chosen covenant people who are to be punished, in alignment with the 25 men who bow to the sun in Ezekiel eight. Amos is presenting the Laodicean message, which is the third angel’s message during the blotting out of sin in the time of the judgment of the living. Amos’s warning is based upon a unification of two parties.

Emọs na-agwa ọgbọ ikpeazụ nke ndị Chineke họpụtara, ndị nke ọgbụgba ndụ Ya, ndị a ga-ata ahụhụ, n’ịdakọ n’otu na ndị ikom iri abụọ na ise ahụ ndị na-akpọ isi ala nye anyanwụ n’Ezikiel isi nke asatọ. Emọs na-eweta ozi Leodisia, nke bụ ozi mmụọ ozi nke atọ n’oge ihichapụ mmehie n’oge ikpe nke ndị dị ndụ. Ịdọ aka ná ntị nke Emọs dabeere n’ịdị n’otu nke akụkụ abụọ.

> Can two walk together, except they be agreed? Will a lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing? Can a bird fall in a snare upon the earth, where no gin is for him? shall one take up a snare from the earth, and have taken nothing at all? Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the Lord hath not done it? Amos 3:3–6.

> Ọ̀ ga-ekwe omume ka mmadụ abụọ soro jee ọnụ, ma ọ bụrụ na ha ekwekọrịtaghị? Òdùm ọ ga-eti mkpu n’ọhịa, mgbe ọ na-enweghị anụ ọ dọtara? nwa òdùm ọ ga-esi n’olulu ya tie mkpu, ma ọ bụrụ na o jideghị ihe ọ bụla? Nnụnụ ọ ga-adaba n’ọnyà n’elu ala, ebe enweghị ọnyà e debere maka ya? mmadụ ọ ga-ebuli ọnyà n’ala, ma ọ bụrụ na o nweghị ihe ọ bụla o jidere? A ga-afụ opi n’obodo, ndị mmadụ agaghị atụ egwu? Ihe ọjọọ ọ ga-adị n’obodo, ma Onyenwe anyị emebeghị ya? Amos 3:3–6.

The warning of two walking together as one, is set within the context of a snare catching a bird from the earth. Birds are symbols of religious bodies, and the papacy is a cage of every unclean and hateful bird in Revelation.

Ịdọ aka ná ntị banyere mmadụ abụọ na-ejegharị ọnụ dịka otu, ka etinyere n’ime ọnọdụ nke ọnyà na-ejide nnụnụ n’ala. Nnụnụ bụ ihe nnọchianya nke òtù okpukpe dị iche iche, ma n’ime Mkpughe, ọchịchị popu bụ ọnụ ụlọ mkpọrọ nke nnụnụ ọ bụla na-adịghị ọcha na nke a na-asị asị.

> And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:2, 3.

> O wee tie mkpu n’ike n’olu siri ike, sị, Babilọn ukwu ahụ adaala, adaala, ọ ghọwokwa ebe obibi nke ndị mmụọ ọjọọ, na ebe nchekwa nke mmụọ ọ bụla rụrụ arụ, na ọnụ ụlọ nke nnụnụ ọ bụla na-adịghị ọcha, nke a kpọkwara asị. N’ihi na mba niile aṅụwo mmanya nke ọnụma nke ịkwa iko ya, ndị eze nke ụwa sokwa ya kwa iko, ndị ahịa nke ụwa esitewokwa n’ụba nke ihe ụtọ ya baa ọgaranya. Mkpughe 18:2, 3.

A bird in a cage is a captured bird, and when a nation commits fornication with the whore of Rome it becomes a captured bird, and the bird that is lifted up above all the other prophetic birds is the power whose threefold house is built, is established at the Sunday law, in her place, which is Shinar, which is Babylon. It is the bird that received a deadly wound in 1798, or as Zechariah states, had a lead cover placed over its basket, but was thereafter lifted up by the birds of spiritualism and apostate Protestantism.

Nnụnụ dị n’ime ngịga bụ nnụnụ e jidere; ma mgbe mba na-akwa iko ya na akwụna Rome, ọ na-aghọ nnụnụ e jidere. Nnụnụ ahụ nke a na-ebuli elu karịa nnụnụ amụma ndị ọzọ nile bụ ike ahụ nke e wuru ụlọ ya okpukpu atọ, nke e hiwere mgbe iwu Sọnde bịara, n’ọnọdụ ya, nke bụ Shaina, nke bụ Babilọn. Ọ bụ nnụnụ ahụ nke natara ọnya na-egbu egbu na 1798, maọbụ, dịka Zekaraya si kwuo ya, nke e tinyere mkpuchi ndu n’elu nkata ya, ma emesịa nnụnụ nke ime mmụọ na Protestantism nke dapụrụ n’ezi okwukwe buliri ya elu.

> Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah. And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof. Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.

> Mgbe ahụ, mmụọ-ozi ahụ nke na-ekwu okwu n’ebe m nọ pụtara, sị m, Welie anya gị ugbu a, hụkwa ihe a nke na-apụta. M wee sị, Gịnị ka ọ bụ? O wee sị, Nke a bụ efah nke na-apụta. O kwukwara ọzọ, Nke a bụ oyiyi ha n’ụwa niile. Ma, lee, e weliri otu talenti nke idu; nke a bụkwa nwanyị nke nọ ọdụ n’etiti efah ahụ. O wee sị, Nke a bụ ajọ omume. O wee tụba ya n’etiti efah ahụ; o wee tụba ibu idu ahụ n’ọnụ ya. Mgbe ahụ, eweliri m anya m, elee m anya, ma, lee, ụmụanyị abụọ pụtara, ifufe dịkwa n’akụkụ nku ha; n’ihi na ha nwere nku dịka nku ụgbala: ha wee bulie efah ahụ n’etiti ụwa na eluigwe. Mgbe ahụ, asịrị m mmụọ-ozi ahụ nke na-ekwu okwu n’ebe m nọ, Ebee ka ndị a na-eburu efah ahụ? O wee sị m, Iwuru ya ụlọ n’ala Shinea: a ga-emekwa ka o guzosie ike, debeekwa ya n’ebe ahụ n’elu ntọala nke ya. Zekaraịa 5:5–11.

Amos’s snare catches the bird from the earth, for it represents the alliance that precedes the soon-coming Sunday law where the earth-bird is captured, and according to Amos the alliance is a rebuke to Laodicean Seventh-day Adventism, for there will be a warning trumpet blown in the city, which they will refuse to hear.

Ọnyà Emos na-ejide nnụnụ ahụ site n’ala, n’ihi na ọ na-anọchi anya njikọ ahụ nke na-ebute iwu Sunday na-abịa ngwa ngwa, ebe a na-ejide nnụnụ-ala ahụ; ma dịka Emos siri kwuo, njikọ ahụ bụ ịba mba megide Seventh-day Adventism nke Laodisia, n’ihi na a ga-afụ opi ịdọ aka ná ntị n’obodo ahụ, nke ha ga-ajụ ịnụ.

> Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the Lord hath not done it? Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets. The lion hath roared, who will not fear? the Lord God hath spoken, who can but prophesy? Amos 3:6–8.

> A ga-afụ opi n’obodo, ma ndị mmadụ ghara ịtụ egwu? Ihe ọjọọ ọ̀ ga-adị n’obodo, ma Onyenwe anyị emeghị ya? N’ezie, Onyenwe anyị Chineke agaghị eme ihe ọ bụla, ma ọ bụrụ na O kpugheghị ihe nzuzo Ya nye ndị ohu Ya, bụ ndị amụma. Ọdụm agbaala mkpu, ònye na-agaghị atụ egwu? Onyenwe anyị Chineke ekwuola okwu, ònye pụrụ ime ma ọ bụghị ibu amụma? Emọs 3:6–8.

The Lion who roars is the Lion of the tribe of Judah, who represents Christ when He seals and unseals His prophetic Word. The open alliance of 2025 is the siege of Cestius and the symbol of the robbers of God’s people is established when you see two walking together that should never co-exist. Rome allied and aligned with Protestants is an oxymoron, for to be a Protestant means to protest against Rome.

Ọdụm nke na-eti mkpu bụ Ọdụm nke agbụrụ Juda, onye na-anọchite anya Kraịst mgbe Ọ na-akàrà ma na-emeghe Okwu amụma Ya. Mmekọrịta mepere emepe nke afọ 2025 bụ nnọchibido nke Cestius, a na-eguzobekwa akara nke ndị ohi nke ndị Chineke mgbe unu hụrụ mmadụ abụọ ka ha na-eje ije ọnụ, ebe ha abụọ ekwesịghị ịdịkọ adị ma ọlị. Rom, mgbe ọ jikọtara ma kwekọọkwa na ndị Protestant, bụ okwu na-emegiderịta onwe ya, n’ihi na ịbụ onye Protestant pụtara igosipụta mkpesa megide Rom.

We will continue these things in the next article.

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

## Too Late to Escape the Snare

Oge Akwụsịla Igbapụ n’Ọnyà

> “And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.

> “Ka e cheta ya, ọ bụ mpako Rom ka ọ na-etu ọnụ na ọ dịghị agbanwe agbanwe. Ụkpụrụ Gregory VII na Innocent III ka bụkwa Ụkpụrụ Chọọchị Roman Katọlik. Ma ọ bụrụ naanị na o nwere ike ahụ, ọ ga-etinye ha n’ọrụ ugbu a site n’ike na ume dị ukwuu dịka o mere na narị afọ ndị gara aga. Ndị Protestant amaghị nke nta ihe ha na-eme mgbe ha na-atụ aro ịnakwere enyemaka Rom n’ọrụ ibuli ụbọchị Sọnde elu. Ka ha na-etinye uche ha n’imezu nzube ha, Rom na-achọ iweghachi ike ya, iji nwetaghachi ọchịchị ukwu ya furu efu. Ka e mee ka ụkpụrụ ahụ guzobe otu ugboro na United States na chọọchị nwere ike iji ma ọ bụ chịkwaa ike ọchịchị; na a pụrụ ime ka emume okpukpe bụrụ iwu site n’iwu ọchịchị; n’ime nkenke, na ikike chọọchị na nke ọchịchị ga-achịkwa akọ na uche, ma mmeri Rom n’ala a ga-abụ nke e ji n’aka.”

> “God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.

> “Okwu Chineke enyewo ịdọ aka ná ntị banyere ihe ize ndụ na-abịa nso; ka a ghara ile ya anya, ma ụwa Protestant ga-amata ihe ebumnobi Rom bụ n’ezie, naanị mgbe ọ ga-adịla anya nke ukwuu ịgbanahụ ọnyà ahụ. Ọ na-etolite n’ike nwayọ nwayọ n’enweghị mkpọtụ. Ozizi ya na-arụ ọrụ mmetụta ha n’ụlọ nzukọ omeiwu, n’ime ụka, na n’obi mmadụ. Ọ na-achịkọta nnukwu ụlọ ya ndị dị elu ma sie ike, n’ime nzuzo miri emi nke ha ka a ga-emeghachi mkpagbu ya ndị gara aga. Nwayọ nwayọ, n’enweghịkwa onye na-enyo enyo, ọ na-eme ka ike ya sie ike iji kwalite ebumnuche nke ya mgbe oge ga-abịa ka o tụọ ihe otiti. Naanị ihe ọ chọrọ bụ ebe uru dị, a na-enyekwarị ya nke a ugbu a. N’oge na-adịghị anya anyị ga-ahụkwa ma nwee mmetụta ihe ebumnobi nke akụkụ Roman bụ. Onye ọbụla ga-ekwere ma rube isi n’okwu Chineke ga-esi n’ụzọ a bute nkọcha na mkpagbu.” The Great Controversy, 581.

> “There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.

> “E nwere ụwa nke dina n’ajọ omume, n’aghụghọ na n’iduhie, n’ime onyinyo nke ọnwụ n’onwe ya,—na-ehi ụra, na-ehi ụra. Ònye ka na-enwe ihe mgbu nke mkpụrụ obi iji kpọtee ha? Ònye olu ga-eru ha? Uche m ebufewo n’ọdịnihu mgbe a ga-enye ihe ịrịba ama ahụ, ‘Lee, Nwoke Ọlụlụ ahụ na-abịa; pụnụ izute Ya.’ Ma ụfọdụ ga-egbu oge inweta mmanụ iji mejupụta oriọna ha, ma ọ ga-abụ akaha ka ha ga-achọpụta na àgwà, nke mmanụ ahụ nọchiri anya ya, enweghị ike ibufee ya n’aka onye ọzọ. Mmanụ ahụ bụ ezi omume nke Kraịst. Ọ na-anọchite anya àgwà, àgwà enweghịkwa ike ibufee ya. Ọ dịghị mmadụ pụrụ inweta ya n’ihi onye ọzọ. Onye ọ bụla aghaghị inweta n’onwe ya àgwà e mere ka ọ dị ọcha pụọ n’ntụpọ mmehie ọ bụla.” Bible Echo, May 4, 1896.

> “As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus (Matthew 19:16–22) they went away sorrowful, and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Early Writings, 49.

> “Ka m na-ele mkpụrụ obi ndị ogbenye anya ka ha na-anwụ n’ihi enweghị eziokwu nke ugbu a, ma ụfọdụ ndị na-ekwupụta na ha kwere eziokwu ahụ na-ahapụ ha ka ha nwụọ site n’ijide azụ ụzọ dị mkpa e ji aga n’ihu n’ọrụ Chineke, ihe ahụ m hụrụ wutere m nke ukwuu, m wee rịọ mmụọ ozi ahụ ka o wepụ ya n’ebe m nọ. Ahụrụ m na mgbe ihe gbasara Chineke kpọrọ ka e were ụfọdụ n’ime akụnụba ha, dịka nwa okorobịa ahụ bịakwutere Jisọs (Matthew 19:16–22), ha gara ije n’ebe ahụ n’obi mwute, nakwa na n’oge na-adịghị anya ihe otiti ahụ na-eru oke ga-agafe n’elu ha ma kpochapụ ihe niile ha nwere, mgbe ahụkwa ọ ga-abụla oge agafeworo iji chụọ àjà nke ihe ụwa, ma debe akụ n’eluigwe.” Early Writings, 49.

> “Judas saw that his entreaties were in vain, and he rushed from the hall exclaiming, It is too late! It is too late! He felt that he could not live to see Jesus crucified, and in despair went out and hanged himself.” The Desire of Ages, 722.

> “Judas hụrụ na arịrịọ ya bụ ihe efu, o wee si n’ụlọ nzukọ ahụ gbaa ọsọ na-eti mkpu sị, Ọ dịla oke oge! Ọ dịla oke oge! O chere na ọ gaghị enwe ike ịdị ndụ ịhụ ka a kpọgidere Jisọs n’obe, ma n’ime ịda mbà n’obi, ọ pụrụ wee kpọgbuo onwe ya.” The Desire of Ages, 722.

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