Article

# The Book of Daniel - Number One-Hundred and Ninety-Three

Akwụkwọ Daniel — Nke Otu Narị na Iri Itoolu na Atọ

The Unveiling of End Times: From Russia’s Fate to Trump’s Return and the Formation of the Image of the Beast

Mkpughe nke Ọgwụgwụ Ụwa: Site n’Ọdịnihu Russia ruo Nloghachi Trump na Ịmepụta Oyiyi nke Anụ Ọhịa ahụ

Author

Jeff Pippenger

Published

April 23, 2024

Formats

PDF
Word
Song MP3

In the near future Russia will end the war in Ukraine with a victory, and the victory will prove to be the beginning of the end for Putin and Russia. Just as Gorbachev reorganized (perestroika) his empire and then fled to the United Nations, political Russia will be brought under the authority of the United Nations, while religious Russia will be brought under the control of the papacy. Trump will be elected in 2024, and prevail over the globalist Democrats and professed Republican globalists, and he will form an alliance with the globalists of the United Nations, for the purpose of resolving the fallout from the demise of Putin and Russia. Then the whore of Tyre will then intercede on behalf of Russia.

N’oge na-adịghị anya, Russia ga-akwụsị agha dị na Ukraine site n’inweta mmeri, ma mmeri ahụ ga-egosi ịbụ mmalite nke ọgwụgwụ nye Putin na Russia. Dị nnọọ ka Gorbachev hazigharịrị alaeze ya (perestroika) ma mesịa gbaga na Mba Ndị Dị n’Otu, a ga-etinye Russia nke ndọrọ ndọrọ ọchịchị n’okpuru ikike nke Mba Ndị Dị n’Otu, ebe a ga-etinye Russia nke okpukpe n’okpuru njikwa nke ọchịchị papal. A ga-ahọpụta Trump na 2024, ọ ga-emeri ndị Democrat ndị globalist na ndị globalist na-akpọ onwe ha ndị Republican, ọ ga-esokwa ndị globalist nke Mba Ndị Dị n’Otu mepụta njikọ aka, maka ebumnuche idozi mmebi na nsogbu sitere n’ịla n’iyi nke Putin na Russia. Mgbe ahụ, akwụna nke Taịa ga-arịọchitere Russia arịrịọ.

In the Battle of Panium, the history of the first of the three battles of verse forty is repeated. In the first battle, represented by the collapse of the Soviet Union in 1989, the first of the last eight presidents served as the papacy’s proxy army. That first president was a Republican, signaling that the last will also be a Republican president. The first president was known for his rhetoric concerning the wall of the iron curtain, that as a prophetic waymark came down when the Berlin Wall came down on November 9, 1989. The last Republican president will be known for his rhetoric concerning the wall on the southern border of the United States, and the waymark that will mark Trump’s testimony of building the wall will be the Sunday law, where the symbolic “wall of separation of church and state” is removed.

N’Agha Panium, a na-emegharị akụkọ nke mbụ n’ime ọgụ atọ ahụ dị na amaokwu nke iri anọ. N’ọgụ mbụ ahụ, nke ọdịda nke Soviet Union n’afọ 1989 nọchiri anya ya, onye mbụ n’ime ndị isi ala asatọ ikpeazụ ahụ jere ozi dị ka agha nnọchi anya nke ọchịchị popu. Onye isi ala mbụ ahụ bụ onye Republican, na-egosi na onye ikpeazụ ga-abụkwa onye isi ala Republican. A maara onye isi ala mbụ ahụ site n’okwu-ọnụ ya gbasara mgbidi nke ákwà-ígwè ahụ, nke, dịka akara amụma, dara mgbe Mgbidi Berlin dara n’ụbọchị Novemba 9, 1989. A ga-amata onye isi ala Republican ikpeazụ ahụ site n’okwu-ọnụ ya gbasara mgbidi ahụ dị n’ókè ndịda nke United States, ma akara nke ga-akara akaebe Trump banyere iwulite mgbidi ahụ ga-abụ iwu Sọnde, ebe a na-ewepụ “mgbidi nkewa dị n’etiti ụka na ọchịchị” nke ihe nnọchianya ya.

That first president was a former media star, known for his sharp speaking skills and sense of humor. The last president is a former media star, known for his sharp speaking skills and sense of humor. 1989 marked the disintegration of the empire known as the Soviet Union, and the last of the three battles of verse forty represents the disintegration of the empire known as Russia.

Onye isi ala mbụ ahụ bụbu kpakpando n’ụlọ mgbasa ozi, onye a ma ama maka nkà ya n’ikwupụta okwu nke ọma na mmụọ ọchị ya. Onye isi ala ikpeazụ ahụ bụbu kpakpando n’ụlọ mgbasa ozi, onye a ma ama maka nkà ya n’ikwupụta okwu nke ọma na mmụọ ọchị ya. Afọ 1989 gosipụtara mmekasị nke alaeze ukwu a maara dị ka Soviet Union, ma ọgụ ikpeazụ n’ime ọgụ atọ nke amaokwu nke iri anọ na-anọchi anya mmekasị nke alaeze ukwu a maara dị ka Russia.

The Battle of Panium is the third and last battle of verse forty, and it was typified by the first battle. When the first battle was over the entire world acknowledged that the only superpower in the world was the United States. That world domination will be repeated at the conclusion of the last battle, for it is there, that, in spite of the alliance formed between Antiochus III and Philip of Macedon, (the United States and the United Nations), the United States (the false prophet) will be established as the premier king of the ten kings (the dragon—the United Nations.)

Agha Panium bụ agha nke atọ na nke ikpeazụ nke amaokwu nke iri anọ, e wee gosipụta ya n’ụdị site n’agha mbụ. Mgbe agha mbụ ahụ kwụsịrị, ụwa dum kwetara na naanị ike ukwu kacha elu n’ụwa bụ United States. Nchịkwa ahụ n’elu ụwa ga-emegharịkwa ọzọ n’isi njedebe nke agha ikpeazụ ahụ, n’ihi na ọ bụ n’ebe ahụ ka, n’agbanyeghị njikọ aka e hibere n’etiti Antiochus III na Philip nke Macedon, (United States na United Nations), United States (onye-amụma ụgha) ga-eguzobe dịka eze kachasị n’ime ndị eze iri ahụ (agwọ ukwu ahụ—United Nations.)

The three battles of verse forty bear the signature of “Truth,” for the first represents the last, and the middle battle represents rebellion. The first and last victorious proxy army (the United States) prevails, but the second proxy army loses, and the second proxy army is Nazism, a world symbol of rebellion.

Agha atọ ndị dị n’amaokwu iri anọ na-ebu akara nke “Eziokwu,” n’ihi na nke mbụ na-anọchi anya nke ikpeazụ, agha nke dị n’etiti na-anọchikwa nnupụisi. Ndị agha nnọchi anya nke mbụ na nke ikpeazụ meriri emeri (United States), ma ndị agha nnọchi anya nke abụọ adaala n’agha; ndị agha nnọchi anya nke abụọ ahụ bụ Nazism, ihe nnọchianya ụwa nke nnupụisi.

The three political campaigns of Donald Trump bear the signature of “Truth,” for he wins the election in his first and last campaigns, but in the middle campaign he is defeated through by the beast of atheism, which is the dragon power, once again the symbol of the rebellion represented by the thirteenth letter of the Hebrew alphabet that when placed together with the first and last letter form the Hebrew word “Truth.”

Mkpọsa ndọrọ ndọrọ ọchịchị atọ nke Donald Trump na-ebu akara nke “Eziokwu,” n’ihi na ọ na-emeri ntuli aka n’ime mkpọsa mbụ ya na nke ikpeazụ ya, ma n’etiti mkpọsa ahụ, a na-emeri ya site n’anụ ọhịa nke ekweghị na Chineke, nke bụ ike dragọn ahụ, nke bụkwa otu ugboro ọzọ ihe nnọchianya nke nnupụisi nke mkpụrụedemede nke iri na atọ nke mkpụrụedemede Hibru na-anọchi anya ya, nke, mgbe e jikọtara ya na mkpụrụedemede mbụ na nke ikpeazụ, na-emepụta okwu Hibru bụ “Eziokwu.”

Verse ten of Daniel eleven identifies the time of the end in 1989, and verse sixteen identifies the soon coming Sunday law. Verses ten through fifteen represent the hidden history of verse forty, which is the portion of the book of Daniel that was sealed up until the last days. When verses ten through fifteen are placed (line upon line) into the hidden history of verse forty, the portion of Daniel that relates to the last days is unsealed. That portion is unsealed just before probation closes for Sabbath-keepers at the soon coming Sunday law. It therefore represents the final or seventh seal.

Amaokwu nke iri n’ime Daniel iri na otu na-akọwa oge ọgwụgwụ ahụ dịka n’afọ 1989, amaokwu nke iri na isii kwa na-akọwa iwu Sọnde nke na-abịa n’oge na-adịghị anya. Amaokwu nke iri ruo nke iri na ise na-anọchi anya akụkọ ihe mere eme zoro ezo nke amaokwu nke iri anọ, nke bụ akụkụ nke akwụkwọ Daniel ahụ e mechiri emechi ruo n’ụbọchị ikpeazụ. Mgbe a tinyere amaokwu nke iri ruo nke iri na ise (ahịrị n’elu ahịrị) n’ime akụkọ ihe mere eme zoro ezo nke amaokwu nke iri anọ, a na-emepe akụkụ nke Daniel nke metụtara ụbọchị ikpeazụ. A na-emepe akụkụ ahụ obere oge tupu oge amara emechie maka ndị na-edebe Ụbọchị Izu Ike n’iwu Sọnde nke na-abịa n’oge na-adịghị anya. Ya mere, ọ na-anọchi anya akàrà ikpeazụ ma ọ bụ nke asaa.

> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:1–6.

> Ma mgbe O meghere akara nke asaa ahụ, e nwere nkịtị n’eluigwe ihe dị ka ọkara otu awa. M wee hụ ndị mmụọ ozi asaa ahụ ndị guzo n’ihu Chineke; e nyekwara ha opi asaa. Mmụọ ozi ọzọ wee bịa guzo n’akụkụ ebe ịchụàjà, na-ejide ihe-isi-útọ ọlaedo; e nyekwara ya ọtụtụ ihe-esi-ísì-útọ, ka o wee were ya tụnyere ekpere nke ndị nsọ niile n’elu ebe ịchụàjà ọlaedo ahụ nke dị n’ihu ocheeze ahụ. Anwụrụ ihe-esi-ísì-útọ ahụ, nke so na ekpere ndị nsọ, si n’aka mmụọ ozi ahụ rigoro n’ihu Chineke. Mmụọ ozi ahụ wee were ihe-isi-útọ ahụ, juo ya ọkụ sitere n’ebe ịchụàjà, tụfuo ya n’ụwa: e wee nwee olu dị iche iche, na égbè eluigwe, na amụma ọkụ, na ala ọma jijiji. Ndị mmụọ ozi asaa ahụ ndị nwere opi asaa ahụ wee dozie onwe ha ịfụ opi. Mkpughe 8:1–6.

The seven angels with the seven trumpets represent the executive judgment which begins at the Sunday law in the United States, and they represent the executive judgment that begins when Michael stands up and human probation closes. The first period, from the Sunday law until Michael stands up, God’s judgments are mixed with mercy, but then the seven last plagues are God’s judgments that are not mixed with mercy. The opening of the seventh seal is when the executive judgments are being prepared, as represented by the seven angels.

Ndị mmụọ ozi asaa ahụ nwere opi asaa na-anọchi anya ikpe mmezu nke na-amalite n’iwu Sọnde na United States, ha na-anọchikwa anya ikpe mmezu nke na-amalite mgbe Maịkel biliri ma oge nnwale mmadụ emechie. N’oge mbụ ahụ, site n’iwu Sọnde ruo mgbe Maịkel biliri, ikpe Chineke juputara na ebere; ma mgbe ahụ ọrịa-otiti asaa ikpeazụ ahụ bụ ikpe Chineke ndị a na-adịghị agwakọta na ebere. Mmeghe nke akara nke asaa bụ mgbe a na-akwadebe ikpe mmezu ndị ahụ, dịka ndị mmụọ ozi asaa ahụ si nọchite anya ya.

Daniel chapters two and nine identify “the prayers of the saints” as a prayer to understand the events associated with Nebuchadnezzar’s hidden dream of the image of the beasts, and the repentance and confession associated with the “seven times,” of Leviticus chapter twenty-six. The prayers that are mixed with the incense in the “golden censer” that ascended up before God, are prayed by those who are called to be among the one hundred and forty-four thousand, who at that time receive the seal of the living God, as the fire from the altar is cast into the earth.

Daniel isi nke abụọ na nke itoolu na-akọwapụta “ekpere ndị nsọ” dị ka ekpere e kpeere iji ghọta ihe ndị metụtara nrọ zoro ezo Nebukadneza banyere oyiyi nke anụ ọhịa ndị ahụ, na nchegharị na nkwupụta mmehie metụtara “oge asaa,” nke Levitikọs isi nke iri abụọ na isii. Ekpere ndị ahụ e jikọtara na ihe nsure-ísì na “ihe-oku ọlaedo” nke rigoro n’ihu Chineke, bụ ndị ndị a kpọrọ ka ha bụrụ n’etiti otu narị puku iri anọ na puku anọ na-ekpe, ndị n’oge ahụ na-anata akara nke Chineke dị ndụ, ka a na-atụkwa ọkụ sitere n’ebe ịchụàjà ahụ n’ime ụwa.

In Ezekiel chapter nine, those very same saints are sighing and crying for the abominations done in the land and in the church, and as they express their deep remorse for sin, the sealing angel places a mark upon their foreheads. As with chapter eight of Revelation, the judgments represented by the destroying angels are there in the background waiting for the command that the sealing is finished.

N’isi nke itoolu nke Ezikiel, ndị nsọ ndị ahụ kpọmkwem na-asụ ude ma na-akwa ákwá n’ihi ihe arụ ndị a na-eme n’ala ahụ na n’ụlọ nzukọ, ma ka ha na-egosipụta nnukwu mwute obi ha n’ihi mmehie, mmụọ ozi nke ịka akara na-etinye akara n’egedege ihu ha. Dịka ọ dị n’isi nke asatọ nke Mkpughe, ikpe ndị ahụ nke ndị mmụọ ozi mbibi na-anọchi anya nọ ebe ahụ n’azụ, na-eche iwu ahụ na ọrụ ịka akara agwụla.

> “With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.

> “N’ịdị ziri ezi nke na-adịghị ada ada, Onye ahụ na-enweghị nsọtụ ka na-edebe ndekọ banyere mba niile. Ka e ji oku nchegharị na-enye ebere Ya, ndekọ a ga-anọgide meghere; ma mgbe ọnụ ọgụgụ ahụ ruru ókè ụfọdụ nke Chineke kpebiri, ozi ije ozi nke iwe Ya amalite. A na-emechi ndekọ ahụ. Ndidi nke eluigwe na-akwụsị. Arịrịọ ebere agaghị adịkwa ọzọ n’ihi ha.”

> “The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.

> “Onye amụma ahụ, ka ọ na-ele anya n’ime ọgbọ ndị ga-abịa, hụrụ oge a ka e tinyere n’ihu ọhụụ ya. Mba nile nke ọgbọ a abụwo ndị natara ebere ndị a na-ahụbeghị ụdị ha mbụ. E nyewo ha ngọzi kacha họrọ nke eluigwe; ma ịba ụba nke nganga, anyaukwu, ikpere arụsị, nlelị Chineke, na ekele adịghị ala nke jọgburu onwe ya ka e dekọrọ megide ha. Ha na-eme ngwa ngwa imechi akụkọ ha n’ihu Chineke.”

> “But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.

> “Ma ihe nke na-eme ka m maa jijiji bụ eziokwu ahụ na ndị natara ìhè na ohere-ugwu kachasị ukwuu abụrụla ndị mmetọ ajọ omume na-achị ebe niile erutela. N’ịbụ ndị ajọ omume ndị gbara ha gburugburu metụtara, ọtụtụ, ọbụna n’ime ndị na-ekwupụta eziokwu, ajụwo oyi ma ebili mmiri siri ike nke ihe ọjọọ eburuola ha ala. Nleda anya zuru ụwa ọnụ a na-atụkwasị ezi nsọpụrụ Chineke na ịdị nsọ na-eduga ndị na-esoghị Chineke nke ọma njikọta ka ha tufuo nsọpụrụ ha nwere n’iwu Ya. Ọ bụrụ na ha na-eso ìhè ahụ ma na-erube isi n’eziokwu sitere n’obi, iwu nsọ a ga-adị ha ọbụna ọnụ ahịa karịa mgbe a na-eleda ya anya ma na-etinye ya n’akụkụ otu a. Ka enweghị nsọpụrụ nye iwu Chineke na-apụta ìhè karịa, ka akara nkewa dị n’etiti ndị na-edebe ya na ụwa na-apụta ìhè karịa. Ịhụnanya maka ụkpụrụ Chineke na-abawanye n’otu ìgwè dịka nleda anya maka ha na-abawanye n’otu ìgwè ọzọ.”

> “The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’

> “Nsogbu ahụ na-abịaru nso ngwa ngwa. Ọnụọgụgụ ndị na-arị elu ọsọ ọsọ na-egosi na oge nleta Chineke fọrọ nke nta ka ọ bịaruo. Ọ bụ ezie na ọ dịghị ya mma ịta ahụhụ, ma ọ ga-ata ahụhụ, kwa nke ahụ ngwa ngwa. Ndị na-eje ije n’ìhè ga-ahụ ihe ịrịba ama nke ihe ize ndụ ahụ na-abịanụ; ma ha ekwesịghị ịnọdụ ala nwayọọ, na-atụ anya mbibi ahụ n’enweghị nchegbu, na-akasi onwe ha obi site n’okwukwe na Chineke ga-echebe ndị Ya n’ụbọchị nleta. Ọ dị nnọọ anya na nke ahụ. Ha kwesịrị ịghọta na ọ bụ ọrụ ha ịrụsi ọrụ ike nke ọma iji zọpụta ndị ọzọ, na-elekwasị Chineke anya n’okwukwe siri ike ka O nyere ha aka. ‘Ekpere dị ike nke onye ezi omume na-ekpe n’ike n’ike bara nnukwu uru.’”

> “The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.

> “Yist nke nsọpụrụ Chineke efunahụbeghị kpamkpam ike ya. N’oge ihe ize ndụ na nkụda mmụọ nke ụka kacha njọ, obere ìgwè ahụ nke na-eguzo n’ìhè ga-anọ na-asụ ude ma na-akwa ákwá n’ihi arụ arụ nile a na-eme n’ala ahụ. Ma karịsịa, ekpere ha ga-arịgo n’ihi ụka, n’ihi na ndị òtù ya na-eme ihe dịka omume nke ụwa.”

> “The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.

> “Ekpere siri ike nke mmadụ ole na ole a ndị kwesịrị ntụkwasị obi ga-ekpe agaghị abụ n’efu. Mgbe Onyenwe anyị ga-apụta dịka onye-ọbọ, Ọ ga-apụtakwa dịka onye nchebe nke ndị niile jigidere okwukwe ahụ n’ịdị ọcha ya ma debe onwe ha n’enweghị ntụpọ nke ụwa. Ọ bụ n’oge a ka Chineke kwere nkwa ịbọọrọ ndị nke Ya a họọrọ, ndị na-akpọku Ya ehihie na abalị, ọ bụ ezie na Ọ na-anọgide ogologo oge n’ịnagide ha.

> “The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 208–210.

> “Iwu ahụ bụ: ‘Gaa n’etiti obodo ahụ, gafee n’etiti Jerusalem, ma kaa akara n’egedege ihu ndị ikom ahụ na-asụ ude ma na-eti mkpu n’ihi ihe arụ niile a na-eme n’etiti ya.’ Ndị a na-asụ ude, na-eti mkpu, bụ ndị nọ na-ekwusa okwu nile nke ndụ; ha abarala mba, dụọ ọdụ, ma rịọsikwa ike. Ụfọdụ ndị nọ na-akparị Chineke chegharịrị ma wedaa obi ha n’ihu Ya. Ma ebube nke Onyenwe anyị esiwo n’Izrel pụọ; ọ bụ ezie na ọtụtụ ka nọgidere na-eme emume okpukpe n’usoro ya, ike Ya na ọnụnọ Ya adịghị.” Testimonies, volume 5, 208–210.

Verses ten through fifteen unseal the hidden history of verse forty, and in so doing they simultaneously identify that the sealing of the one hundred and forty-four thousand is now being accomplished upon those who have met the requirements of the prayers represented by Daniel and the three worthies in chapter two, and by Daniel in chapter nine. The distinction between the two prayers can be recognized as a prayer for understanding the external events of prophecy (Daniel two), and a prayer to realize the internal experience of prophecy (Daniel nine). Another distinction is that the saints corporately are seeking to understand the testing message of the image of the beast (Daniel two), but they must individually accomplish the work of complete repentance (Daniel nine). Their prayers must be in the context of Ezekiel nine, for they must be grieved over the sins in the land and in the church.

Amaokwu nke iri ruo na nke iri na ise na-ekpughe akụkọ ihe mere eme zoro ezo nke amaokwu nke iri anọ; site n’ime nke a, ha n’otu oge ahụ na-akọwapụta na a na-emezu ugbu a ịkpọchie akara nke puku narị otu na iri anọ na anọ n’ahụ ndị mezutere ihe achọrọ nke ekpere ndị Daniel na ndị ikom atọ ahụ dị nsọ nọchiri anya ha n’isi nke abụọ, na nke Daniel nọchiri anya ya n’isi nke itoolu. Enwere ike ịmata ọdịiche dị n’etiti ekpere abụọ ahụ dịka ekpere maka nghọta banyere ihe omume mpụga nke amụma (Daniel isi nke abụọ), na ekpere maka iru n’ahụmahụ ime nke amụma (Daniel isi nke itoolu). Ọzọkwa, ọdịiche ọzọ bụ na ndị nsọ n’ozuzu ha na-achọ ịghọta ozi ule nke oyiyi anụ ọhịa ahụ (Daniel isi nke abụọ), ma ha ga-arụzu n’otu n’otu ọrụ nke nchegharị zuru oke (Daniel isi nke itoolu). Ekpere ha aghaghị ịdị n’ọdịnaya nke Ezekiel isi nke itoolu, n’ihi na ha ga-enwe mwute n’ihi mmehie ndị dị n’ala ahụ na n’ime nzukọ.

> “In the time when His wrath shall go forth in judgments, these humble, devoted followers of Christ will be distinguished from the rest of the world by their soul anguish, which is expressed in lamentation and weeping, reproofs and warnings. While others try to throw a cloak over the existing evil, and excuse the great wickedness everywhere prevalent, those who have a zeal for God’s honor and a love for souls will not hold their peace to obtain favor of any. Their righteous souls are vexed day by day with the unholy works and conversation of the unrighteous. They are powerless to stop the rushing torrent of iniquity, and hence they are filled with grief and alarm. They mourn before God to see religion despised in the very homes of those who have had great light. They lament and afflict their souls because pride, avarice, selfishness, and deception of almost every kind are in the church. The Spirit of God, which prompts to reproof, is trampled underfoot, while the servants of Satan triumph. God is dishonored, the truth made of none effect.

> “N’oge iwe Ya ga-apụta n’ikpe, a ga-ekewapụ ndị a dị umeala n’obi, ndị e nyefere onwe ha nye Kraịst, n’etiti ndị ọzọ nke ụwa site n’ahụhụ mkpụrụ obi ha, nke a na-egosipụta n’ịkwa ákwá na n’ibe ákwá, n’ịba mba na n’ịdọ aka ná ntị. Mgbe ndị ọzọ na-agbalị ikpuchi ajọ omume dị ugbu a, ma na-agọpụ nnukwu ajọ omume juru ebe nile, ndị nwere ịnụ ọkụ n’obi maka nsọpụrụ Chineke na ịhụnanya maka mkpụrụ obi agaghị agbachi nkịtị iji nweta ihu ọma n’aka onye ọbụla. Mkpụrụ obi ha ziri ezi na-enwe nkụda mmụọ kwa ụbọchị n’ihi ọrụ na okwu na-adịghị nsọ nke ndị ajọ omume. Ha enweghị ike ịkwụsị iyi ọsọ ọsọ nke ajọ omume ahụ, ya mere iru uju na egwu juputara n’ime ha. Ha na-eru újú n’ihu Chineke ịhụ ka a na-eleda okpukpe anya n’ime ụlọ ndị ahụ n’onwe ha nke ndị natara nnukwu ìhè. Ha na-akwa ákwá ma na-eweda mkpụrụ obi ha n’ala n’ihi na mpako, anyaukwu, ịchọ naanị ọdịmma onwe onye, na aghụghọ nke fọrọ nke nta ka ọ bụrụ ụdị ọ bụla dị n’ime nzukọ. Mmụọ nke Chineke, nke na-akpalite ịba mba, ka a na-azọ n’okpuru ụkwụ, ebe ndị ohu Setan na-enwe mmeri. A na-emebi Chineke ugwu, a na-eme ka eziokwu ghara inwe mmetụta ọ bụla.”

> “The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

> “Ndị ahụ na-adịghị enwe mwute n’ihi ida mba ime mmụọ nke onwe ha, ma ọ bụ kwa ákwá n’ihi mmehie nke ndị ọzọ, a ga-ahapụ ha n’enweghị akara nke Chineke. Onyenwe anyị nyere ndịozi Ya iwu, bụ ndị ikom nwere ngwá agha igbu mmadụ n’aka ha: ‘Soro ya gafee obodo ahụ, tie: ekwela ka anya unu nwee ebere, unu enwekwala ọmịiko: gbuonụ kpamkpam ndị agadi na ndị na-eto eto, ma ụmụ agbọghọ, na ụmụntakịrị, na ndị inyom: ma unu abịarula nso onye ọbụla nke akara ahụ dịkwasịrị ya; malitekwa n’ebe nsọ M. Mgbe ahụ ha malitere n’ebe ndị ikom agadi nọ bụ ndị nọ n’ihu ụlọ ahụ.’”

> “Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 210, 211.

> “N'ebe a anyị na-ahụ na nzukọ ahụ—ebe nsọ nke Onyenwe anyị—bụ ndị mbụ nwetara iti ahụ nke ọnụma Chineke. Ndị okenye ahụ, bụ́ ndị Chineke nyere nnukwu ìhè ma bụrụkwa ndị guzoro dị ka ndị nche nke ọdịmma ime mmụọ nke ndị mmadụ, emeghị ihe kwekọrọ na ntụkwasị obi e tinyere n'aka ha. Ha ewerewo ọnọdụ nke na ọ dịghị anyị mkpa ile anya maka ọrụ ebube na ngosipụta doro anya nke ike Chineke dịka e mere n’ụbọchị ndị gara aga. Oge agbanwewo. Okwu ndị a na-eme ka ekweghị-ekwe ha sie ike, ha wee sị: Onyenwe anyị agaghị eme ezi ihe, ọ gaghịkwa eme ihe ọjọọ. O nwere obi ebere nke ukwuu nke na Ọ gaghị eleta ndị Ya n’ikpe. Ya mere, ‘Udo na nchekwa’ bụ mkpu sitere n’ọnụ ndị ikom ndị na-agaghịkwa ebuli olu ha ọzọ dịka opì iji gosi ndị Chineke njehie ha na ụlọ Jekọb mmehie ha. Nkịta ndị a dara ogbi, ndị na-agaghị uja, bụ ndị na-anata mmegwara ziri ezi nke Chineke e meworo iwe. Ndị ikom, ụmụ agbọghọ, na ụmụntakịrị na-ala n’iyi ọnụ.” Testimonies, mpịakọta nke 5, 210, 211.

Verse one and two of Daniel eleven, begin at the time of the end in 1989, as does verse ten. Verse two takes the history to the first term of Donald Trump, and then leaves a hidden history from that sixth richest president unto the seventh kingdom (the United Nations), represented by Alexander the Great. Between Xerxes the rich king in verse two, and Alexander the Great there were eight Persian kings. The hidden history of verse two until verse three, represents eight kings. Thus, from the conclusion of the first term of Trump until the seventh kingdom of Bible prophecy there are a total of ten kings that span the hidden history of verse two to three of Daniel chapter eleven.

Amaokwu nke otu na nke abụọ nke Daniel isi nke iri na otu na-amalite n’oge ọgwụgwụ n’afọ 1989, dịka amaokwu nke iri na-amalitekwa. Amaokwu nke abụọ na-eburu akụkọ ihe mere eme ruo n’oge ọchịchị mbụ nke Donald Trump, ma emesịa hapụ akụkọ ihe mere eme zoro ezo site n’aka onyeisi ala nke isii kasị baa ọgaranya ahụ ruo n’alaeze nke asaa (Mba Ndị Dị n’Otu), nke Alexander Onye Ukwu nọchiri anya ya. N’etiti Xerxes, eze bara ọgaranya ahụ, n’amaokwu nke abụọ, na Alexander Onye Ukwu, e nwere ndị eze Peasia asatọ. Akụkọ ihe mere eme zoro ezo nke amaokwu nke abụọ ruo n’amaokwu nke atọ na-anọchi anya ndị eze asatọ. N’ihi ya, site na njedebe nke oge ọchịchị mbụ nke Trump ruo n’alaeze nke asaa nke amụma Akwụkwọ Nsọ, e nwere ngụkọta nke ndị eze iri na-agafe akụkọ ihe mere eme zoro ezo nke amaokwu nke abụọ ruo nke atọ nke Daniel isi nke iri na otu.

The number ten is a symbol of a test, and the test that occurs in that very history is the formation of the image of the beast. The sixth richest president stirs up the globalists beginning with his first campaign in 2015, and in doing so he marks the beginning of a struggle between the two witnesses of Revelation chapter eleven and the dragon beast of atheism, that does not cease until the Sunday law of verses sixteen and forty-one. Within that warfare Donald Trump was the first president to stir up the dragon and he is also the last. Trump is the last president of the earth beast, and Trump will become the first leader of the seventh kingdom. In so doing, Trump represents the first and last of ten kings, and ten represents a test.

Ọnụọgụ iri bụ akara nke ule, ule ahụ nke na-eme n’akụkọ ihe mere eme ahụ kpọmkwem bụ imepụta oyiyi nke anụ ọhịa ahụ. Onye isi ala nke isii kacha baa ụba kpalitere ndị globalist malite na mkpọsa mbụ ya n’afọ 2015, ma site n’ime otú ahụ ọ kpọrọ mmalite ọgụ dị n’etiti ndị àmà abụọ nke Mkpughe isi nke iri na otu na anụ ọhịa dragọn nke ekweghị na Chineke, nke na-adịghị akwụsị ruo n’iwu Sunday nke amaokwu nke iri na isii na nke iri anọ na otu. N’ime agha ahụ, Donald Trump bụ onye isi ala mbụ kpalitere dragọn ahụ, ọ bụkwa onye ikpeazụ. Trump bụ onye isi ala ikpeazụ nke anụ ọhịa nke ụwa, Trump ga-abụkwa onye ndu mbụ nke alaeze nke asaa. Site n’ime otú ahụ, Trump na-anọchi anya onye mbụ na onye ikpeazụ n’ime ndị eze iri, ma iri na-anọchi anya ule.

1776, 1789 and 1798 represent three histories that establish that the eighth president is of the seven. 1776 represents the publication of the Declaration of Independence, and the history of the First and Second Continental Congresses. 1789 represents a period of history when the Articles of Confederation were produced. The period began in 1781, and concluded with the publication of the Constitution in 1789. 1798 represents the publication of the Alien and Sedition Acts, and the beginning of the earth beast as the sixth kingdom of Bible prophecy.

1776, 1789 na 1798 na-anọchi anya akụkọ ihe mere eme atọ na-eguzobe na onye isi ala nke asatọ sitere n’ime asaa ahụ. 1776 na-anọchi anya mbipụta nke Nkwupụta nke Nnwere Onwe, na akụkọ ihe mere eme nke Nzukọ Mba abụọ mbụ nke Kọntinent ahụ. 1789 na-anọchi anya oge n’akụkọ ihe mere eme mgbe e mepụtara Isiokwu nke Njikọ Obodo. Oge ahụ bidoro na 1781, ma kwụsịrị site n’ịpụta Iwu Ukwu ahụ na 1789. 1798 na-anọchi anya mbipụta nke Iwu ndị ọbịa na nke nkwulu ọchịchị, na mmalite nke anụ ọhịa nke ụwa dịka alaeze nke isii n’amụma Akwụkwọ Nsọ.

The Continental Congresses are divided into two prophetic periods of the first congress and the last congress. The First Continental Congress had two presidents and Peyton Randolph was the first president. The Second Continental Congress had six presidents. Peyton Randolph was the first president of both the First and also of the Second Continental Congresses. There was a total of eight presidents during the history of the First and Second Continental Congresses. Peyton Randolph was the first president of both the First and Second Continental Congresses, a prophetic period where there were eight presidents, but the first president of each of the two periods was the same person. Therefore, though there were eight presidential terms, there were actually only seven presidents. The first president was twice the first president of seven persons who were presidents, and Randolph therefore represents the eighth, that was of the seven, and upon two witnesses he typifies the first actual president, who was George Washington.

A na-ekewa Congresses Kontinental ahụ n’ime oge amụma abụọ: nke Congress mbụ na nke Congress ikpeazụ. Congress Kontinental Mbụ nwere ndị isi oche abụọ, Peyton Randolph bụkwa onye isi oche mbụ. Congress Kontinental Nke Abụọ nwere ndị isi oche isii. Peyton Randolph bụ onye isi oche mbụ nke Congress Kontinental Mbụ ma bụrụkwa nke Congress Kontinental Nke Abụọ. N’ozuzu, e nwere ndị isi oche asatọ n’akụkọ ihe mere eme nke Congresses Kontinental Mbụ na Nke Abụọ. Peyton Randolph bụ onye isi oche mbụ nke Congresses Kontinental Mbụ na Nke Abụọ, n’ime oge amụma nke e nwere ndị isi oche asatọ, ma onye isi oche mbụ nke ọ bụla n’ime oge abụọ ahụ bụ otu onye ahụ. Ya mere, ọ bụ ezie na e nwere oge ọchịchị onye isi oche asatọ, n’eziokwu e nwere naanị ndị isi oche asaa. Onye isi oche mbụ bụ ugboro abụọ onye isi oche mbụ nke mmadụ asaa bụ ndị ghọrọ ndị isi oche, ya mere Randolph na-anọchi anya nke asatọ ahụ, nke sitere n’ime asaa ahụ, ma n’ọnụ ndị àmà abụọ ọ na-anọchite anya onye isi ala mbụ n’eziokwu, bụ George Washington.

Washington is represented by Randolph, and therefore Randolph, as a symbol of Washington, conveys both the prophetic characteristics of Randolph the first president, and that Randolph was the eighth, that was of the seven. Thus George Washington, as the first president and the first Commander and Chief, was also prophetically the eighth, and was of the seven, and Trump, as the last president will also be the eighth, that is of the seven.

A na-anọchi Washington anya site n’aka Randolph, ya mere Randolph, dịka akara nke Washington, na-ebukwa ma àgwà amụma nke Randolph bụ́ onye isi ala mbụ, ma na Randolph bụ nke asatọ, nke si n’ime asaa ahụ. N’otu a, George Washington, dịka onye isi ala mbụ na Onyeisi ndị Agha Kasị Elu mbụ, bụkwa n’amụma nke asatọ, bụrụkwa onye si n’ime asaa ahụ; ma Trump, dịka onye isi ala ikpeazụ, ga-abụkwa nke asatọ, ya bụ, onye si n’ime asaa ahụ.

The second president of the Second Continental Congress was John Hancock. The Second Continental Congress ended in 1781. From 1781 to 1789, identifies the history of the Articles of Confederation. The period is symbolized by the date 1789, with the publication of the Constitution. In that period there were also eight presidents. The Articles of Confederation represented the first Constitution, but the weakness of the Articles of Confederation led to its replacement, and the ratification by thirteen colonies of the Constitution in 1789.

Onye isi ala nke abụọ nke Ọgbakọ Kọntinentị nke Abụọ bụ John Hancock. Ọgbakọ Kọntinentị nke Abụọ kwụsịrị na 1781. Site na 1781 ruo 1789, nke a na-akọwapụta akụkọ ihe mere eme nke Isiokwu Njikọ Aka. Oge ahụ bụ nke ụbọchị 1789 na-anọchi anya ya, ya na mbipụta nke Iwu Ọchịchị. N’oge ahụ, e nwekwara ndị isi ala asatọ. Isiokwu Njikọ Aka nọchiri anya Iwu Ọchịchị mbụ, ma adịghị ike nke Isiokwu Njikọ Aka dugara n’ịgbanwe ya, na nkwado site n’ógbè iri na atọ nke Iwu Ọchịchị ahụ na 1789.

In that period the eight presidents consisted of seven presidents who were not presidents in the history of the period represented by the previous two Continental Congresses, and one who was a president in that first prophetic period. John Hancock served in both the second Continental Congress, and also in the period represented by the Articles of Confederation. At the prophetic level, there were only seven men who were president during the two Continental Congresses, thus prophetically John Hancock was one of the eight in the period of the Articles of Confederation, but he was also one of the seven men from the previous period. He was therefore the eighth, that was of the seven.

N’oge ahụ, ndị isi ala asatọ ahụ mejupụtara ndị isi ala asaa ndị na-abụghị ndị isi ala n’akụkọ ihe mere eme nke oge ahụ nnọchiri anya ya site na Kọngres Kọntinent abụọ gara aga, na otu onye bụ onye isi ala n’oge amụma mbụ ahụ. John Hancock jere ozi ma n’ime Kọngres Kọntinent nke abụọ, ma kwa n’oge ahụ nke Isiokwu Njikọ ahụ nọchiri anya ya. N’ogo amụma, e nwere naanị ndị ikom asaa bụ ndị isi ala n’oge Kọngres Kọntinent abụọ ahụ; ya mere, n’amụma, John Hancock bụ otu n’ime asatọ ahụ n’oge Isiokwu Njikọ ahụ, ma ọ bụkwa otu n’ime ndị ikom asaa ahụ sitere n’oge gara aga. Ya mere, ọ bụ onye nke asatọ, onye si n’ime asaa ahụ pụta.

The second prophetic period, represented by 1781 to 1789, like the first period, had a president (Hancock) who was the eighth, and of the seven, as was Randolph in the first prophetic period represented by 1776.

Oge amụma nke abụọ, nke 1781 ruo 1789 nọchiri anya, dị ka oge mbụ, nwere onye isi ala (Hancock) bụ onye nke asatọ, ma bụrụkwa nke ndị asaa ahụ, dịka Randolph dịkwara n’oge amụma mbụ nke 1776 nọchiri anya.

In both periods of eight presidents, the enigma of the eighth being of the seven is represented. Those two periods provide witness that the first genuine president (Washington) also had the prophetic enigma attached to his symbolism, by his typification represented by Randolph. These three witnesses address Trump. Trump as represented in verses one and two in chapter eleven, is illustrated only through his first term, which ended when the second election was stolen by the beast from the bottomless pit.

N’oge abụọ ahụ nke ndị isi ala asatọ, a na-anọchi anya ilu omimi ahụ nke asatọ ịbụ onye sitere n’ime asaa. Oge abụọ ahụ na-enye àmà na onye isi ala mbụ n’eziokwu (Washington) nwekwara ilu omimi amụma ahụ jikọtara na ihe nnọchianya ya, site n’otú e jiri Randolph bụrụ ihe nnọchiteanya ụdị ya. Ndị àmà atọ a na-ekwu okwu banyere Trump. Trump, dịka e si anọchi ya anya n’amaokwu nke mbụ na nke abụọ n’isi nke iri na otu, ka a na-egosi naanị site n’oge ọchịchị mbụ ya, nke kwụsịrị mgbe anụ ọhịa ahụ si n’olulu enweghị nsọtụ zuuru ntuli aka nke abụọ ahụ.

The history which fulfilled those verses, includes a hidden history between that point of the richest king (Xerxes) and the introduction of Alexander the Great, representing the Sunday law, when the ten kings briefly become the seventh kingdom. Between the rich king and the ten kings who agree to give their seventh kingdom unto the papacy, there were eight kings. Those eight kings that make up the hidden history of verse two unto verse three, find two witnesses of eight presidents in the history of 1776, 1789 and 1798.

Akụkọ ihe mere eme nke mezuru amaokwu ndị ahụ, gụnyere akụkọ e zoro ezo dị n’etiti oge eze kasị baa ụba ahụ (Xerxes) na mmeghe nke Alexander Onye Ukwu, nke na-anọchi anya iwu Sọnde, mgbe ndị eze iri ahụ na-adịru nwa oge ghọọ alaeze nke asaa. N’etiti eze ahụ bara ụba na ndị eze iri ahụ kwekọrịtara inye alaeze nke asaa ha nye papacy, e nwere ndị eze asatọ. Ndị eze asatọ ahụ, ndị mejupụtara akụkọ e zoro ezo nke amaokwu nke abụọ ruo amaokwu nke atọ, na-achọta ndị àmà abụọ nke ndị isi ala asatọ n’akụkọ ihe mere eme nke 1776, 1789 na 1798.

That history bears the symbolism of twenty-two years, identifying it as a history of the sealing of the one hundred and forty-four thousand when Divinity is joined with humanity. It also bears the witness of “Truth,” for the beginning marks independence and the ending marks the removal of independence, while thirteen years after 1776, thirteen colonies ratified the Constitution. It also identifies two periods of eight kings (presidents) that both contain the enigma of the eighth being of the seven.

Akụkọ ihe mere eme ahụ na-ebu ihe nnọchianya nke afọ iri abụọ na abụọ, na-akọwa ya dị ka akụkọ banyere ịkà akara nke otu narị puku iri anọ na anọ mgbe a jikọtara Chineke na mmadụ. Ọ na-ebukwa àmà nke “Eziokwu,” n’ihi na mmalite ahụ na-akara nnwere onwe, ebe njedebe ahụ na-akara iwepụ nnwere onwe, ma n’afọ iri na atọ mgbe 1776 gasịrị, ógbè iri na atọ kwadoro Iwu Nsọ. Ọ na-egosikwa oge abụọ nke ndị eze asatọ (ndị isi ala) nke ha abụọ nwere ihe omimi ahụ na onye nke asatọ sitere n’ime asaa ahụ.

Trump as the sixth president in 2016, and as the last leader of the sixth kingdom also represents the first and last of ten sequential kings. The number ten identifies the testing process of that history, and the test that precedes and concludes at the Sunday law is the formation of the image of the beast. The image of Nebuchadnezzar’s beast-dream represents eight kingdoms, and in so doing provides the witness that the image of the beast test is represented by the number “eight”.

Trump dị ka onye isi ala nke isii n’afọ 2016, nakwa dị ka onye ndu ikpeazụ nke alaeze nke isii, na-anọchikwa anya onye mbụ na onye ikpeazụ n’ime ndị eze iri na-esochi ibe ha. Ọnụọgụ iri na-akọwapụta usoro nnwale nke akụkọ ahụ, nnwale ahụkwa nke na-ebute Sunday law ma na-ejedebe na ya bụ imepụta oyiyi nke anụ ọhịa ahụ. Oyiyi nke nrọ-anụ-ọhịa Nebukadneza na-anọchi anya alaeze asatọ, ma n’ime ime otú ahụ, ọ na-enye àmà na nnwale oyiyi nke anụ ọhịa ahụ bụ nke ọnụọgụ “asatọ” na-anọchi anya.

In the testing history of the line of the Maccabees, representing the line of the horn of apostate Protestantism and the line of the horn of apostate Republicanism represented by Antiochus III, the lines and horns come together into one horn, that is an image of the papacy. In the same history, the image of God is fully and permanently reproduced in those represented as the one hundred and forty-four thousand.

N’akụkọ ihe mere eme nke nnwale nke akara ọmụmụ ndị Makkabi, nke na-anọchi anya akara ọmụmụ nke mpi Protestantism nke dapụrụ n’ezi okwukwe na akara ọmụmụ nke mpi Republicanism nke dapụrụ n’ezi okwukwe nke Antiochus III na-anọchi anya ya, akara ọmụmụ ndị ahụ na mpi ndị ahụ na-ejikọta ọnụ bụrụ otu mpi, nke bụ onyinyo nke ọchịchị ndị Pope. N’otu akụkọ ahụ kwa, a na-emepụtaghachi onyinyo Chineke n’uju ma bụrụ nke na-adịgide adịgide n’ime ndị a na-anọchi anya dịka otu narị puku iri anọ na anọ.

The hidden history of verse forty is unsealed within the hidden history of verse two unto verse three, and the history of verses ten through fifteen. When Trump becomes the eighth president that is of the seven at his inauguration on January 20, 2025, the eight kings between Xerxes and Alexander the Great mark the arrival of the formation of the image of the beast, and Trump represents the first and last of the ten sequential kings.

A na-ekpughe akụkọ zoro ezo nke amaokwu iri anọ n’ime akụkọ zoro ezo nke amaokwu nke abụọ ruo amaokwu nke atọ, na akụkọ nke amaokwu iri ruo iri na ise. Mgbe Trump ghọrọ onyeisi-ala nke asatọ, onye sitere na asaa ahụ, n’oge emume mbido ọchịchị ya na Jenụwarị 20, 2025, ndị eze asatọ dị n’etiti Zerkses na Alexander Onye Ukwu na-akara mbata nke mmalite owuwu oyiyi nke anụ ọhịa ahụ, ma Trump na-anọchi anya onye mbụ na onye ikpeazụ n’ime ndị eze iri ahụ na-esochi ibe ha.

We will continue this study in the next article.

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

> And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. And I wept much, because no man was found worthy to open and to read the book, neither to look thereon. And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. And he came and took the book out of the right hand of him that sat upon the throne. And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; And hast made us unto our God kings and priests: and we shall reign on the earth. Revelation 5:1–10.

> Ahụkwara m n’aka nri nke Onye ahụ nọkwasịrị n’ocheeze otu akwụkwọ e dere n’ime ya na n’azụ ya, e jiri akàrà asaa kaa ya. Ahụkwara m otu mmụọ-ozi dị ike ka ọ na-ekwusa n’oké olu, sị, Ònye kwesịrị imeghe akwụkwọ ahụ, na ịtọghe akàrà ya? Ma ọ dịghị onye ọbụla n’eluigwe, ma ọ bụ n’ụwa, ma ọ bụ n’okpuru ụwa, nwere ike imeghe akwụkwọ ahụ, ma ọ bụ ilekwasị ya anya. Ebekwara m ákwá nke ukwuu, n’ihi na a hụghị onye ọbụla kwesịrị imeghe ma gụọ akwụkwọ ahụ, ma ọ bụ ilekwasị ya anya. Otu n’ime ndị okenye ahụ wee sị m, Ebekwala ákwá: lee, Ọdụm nke ebo Juda, Mgbọrọgwụ Devid, emeriela imeghe akwụkwọ ahụ, na ịtọghe akàrà asaa ya. Ahụkwara m, ma le, n’etiti ocheeze ahụ na ụmụ anụmanụ anọ ahụ, nakwa n’etiti ndị okenye ahụ, ka Nwa Atụrụ guzooro, dị ka a ga-asị na e gbuola Ya, nwere mpi asaa na anya asaa, ndị bụ Mmụọ asaa nke Chineke e zipụrụ n’ụwa niile. O wee bịara were akwụkwọ ahụ n’aka nri nke Onye ahụ nọkwasịrị n’ocheeze. Ma mgbe O weresịrị akwụkwọ ahụ, ụmụ anụmanụ anọ ahụ na ndị okenye iri abụọ na anọ ahụ dara n’ala n’ihu Nwa Atụrụ ahụ, onye ọ bụla n’ime ha nwere ụbọ akwara, na iko ọlaedo jupụtara n’ihe na-esi ísì ụtọ, nke bụ ekpere ndị nsọ. Ha wee bụrụọ abụ ọhụrụ, na-asị, I kwesịrị iwere akwụkwọ ahụ, na imeghe akàrà ya: n’ihi na e gburu Gị, ma site n’ọbara Gị zụtaara Chineke anyị ndị si n’ebo nile, na asụsụ nile, na ndị mmadụ nile, na mba nile; Ma meekwa ka anyị bụrụ ndị eze na ndị nchụàjà nye Chineke anyị: anyị ga-achịkwa n’ụwa. Mkpughe 5:1–10.

Back to Articles