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# The Book of Daniel - Number One-Hundred and Eighty-Two

Akwụkwọ Daniel—Nọmba Otu Narị na Iri Asatọ na Abụọ

Prophetic Alliances and Battles: From Ancient Seleucus to Modern Geopolitics

Njikọ na Agha Amụma: Site n’oge Seleucus ochie ruo n’Ọchịchị ndọrọndọrọ ọchịchị nke ụwa nke oge a

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Jeff Pippenger

Published

April 12, 2024

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Verses thirteen and fourteen, identify a history where Seleucus and Philip of Macedon were forming an alliance, and they typify the United States, which is the first proxy army of Rome, and Macedon (Greece) is a symbol of the United Nations. In that early history, an alliance of the king of the north (Seleucus) and Philip (Greece), represents the history that leads into the Battle of Panium, which, two centuries later, had the name of the town changed from Panium, into the town of Caesarea Philippi. The twofold name of the town was not commemorating the alliance of Seleucus and Philip of Macedon.

Amaokwu nke iri na atọ na nke iri na anọ na-akọwapụta akụkọ ihe mere eme ebe Seleucus na Philip nke Masedonia nọ na-emekọrịta njikọ, ha na-anọchikwa anya United States, nke bụ ndị agha nnọchi anya mbụ nke Rome, Masedonia (Greece) bụkwa akara nke United Nations. N’akụkọ mmalite ahụ, njikọ nke eze ugwu (Seleucus) na Philip (Greece) na-anọchi anya akụkọ ihe mere eme nke na-eduga n’Agha Panium, nke, narị afọ abụọ ka e mesịrị, gbanwere aha obodo ahụ site na Panium gaa n’obodo Caesarea Philippi. Aha obodo ahụ nke nwere akụkụ abụọ abụghị ihe ncheta njikọ nke Seleucus na Philip nke Masedonia.

The name “Caesarea Philippi” derives from the historical transformation of the ancient city known as Paneas or Panium. The city was originally named Paneas due to its proximity to a prominent spring dedicated to the Greek god Pan. The spring, which was a significant religious site in antiquity, fed into the Jordan River.

Aha “Sizaria Filipai” sitere n’ime mgbanwe akụkọ ihe mere eme nke obodo ochie a maara dị ka Paneas ma ọ bụ Panium. A kpọrọ obodo ahụ na mbụ Paneas n’ihi ịdị ya nso n’ebe isi mmiri a ma ama e doro nye chi Gris a kpọrọ Pan. Isi mmiri ahụ, nke bụ ebe dị mkpa nke ofufe n’oge ochie, na-asọba banye n’Osimiri Jọdan.

During the reign of King Herod the Great, around the 1st century BC, the city underwent significant renovations and was expanded and beautified. Caesarea Philippi was named by Herod Philip, a son of Herod the Great. He named the city Caesarea in honor of the Roman Emperor Caesar Augustus, and Philippi after himself, thus Caesarea Philippi. Therefore, “Caesarea Philippi” is a combination of “Caesarea,” reflecting Herod’s homage to Caesar Augustus, and "Philippi," honoring Herod Philip.

N’oge ọchịchị Eze Herọd Onye Ukwu, n’ihe dị ka narị afọ nke mbụ Tupu Kraịst, obodo ahụ nwetara nrụzigharị dị ukwuu, e mekwara ka ókè ya saa mbara ma chọọ ya mma. Herọd Filip, otu n’ime ụmụ Herọd Onye Ukwu, kpọrọ ya Sizaịa Filipi. Ọ kpọrọ obodo ahụ Sizaịa iji sọpụrụ Eze Ukwu Rom, Siza Ọgọstọs, ma kpọọ ya Filipi site n’aha onwe ya; ya mere, Sizaịa Filipi. N’ihi ya, “Sizaịa Filipi” bụ ngwakọta nke “Sizaịa,” nke na-egosi nsọpụrụ Herọd nyere Siza Ọgọstọs, na “Filipi,” nke na-asọpụrụ Herọd Filip.

Prophetically Panium is associated with a confederacy between Seleucus and Philip of Macedon, and also the alliance between Caesar and Herod Philip. Those two alliances address the alliance between the United States and the United Nations that follows the collapse of Putin’s Russia as represented by Seleucus and Philip. They also represent the alliance between the Papacy, who is the mother, and the United States, who is the daughter, as represented by Caesar and Philip, who were both representatives of Rome. Together they identify the United States reaching “across the gulf to grasp the hand of the Roman power,” and reaching “over the abyss to clasp hands with Spiritualism.” Before the Sunday law of verse sixteen, the threefold union is already put in place.

N’ụzọ amụma, a na-ejikọta Panium na nkwekọrịta etiti Seleucus na Filip nke Masedonia, nakwa njikọta etiti Siza na Herọd Filip. Njikọta abụọ ahụ na-ekwu maka njikọta etiti United States na United Nations nke na-eso ọdịda Russia nke Putin, dịka Seleucus na Filip nọchiri anya ya. Ha na-anọchikwakwa anya njikọta etiti Papacy, onye bụ nne, na United States, onye bụ ada, dịka Siza na Filip nọchiri anya ha, ndị ha abụọ bụ ndị nnọchianya Rome. Ha ọnụ na-egosi United States na-eru “n’ofe ọdọ miri emi ijide aka nke ike Rome,” na-erukwa “n’ofe olulu miri emi ijikọta aka na Spiritualism.” Tupu iwu Sọnde nke amaokwu nke iri na isii, e tinyelarị njikọta atọ ahụ n’ọnọdụ ya.

Panium represents the center of Greek worship of the god Pan. The spring that was dedicated to the Greek god Pan, was also known at that time as the “Gates of Hell,” and when Jesus visited there, His statement about the “Gates of Hell,” identifies a struggle between the political and religious attributes of Greece (globalism), and apostate Protestantism that takes place in the last days. It is the battle that was first initiated by the rich President that stirred up the realm of Grecia in verse two. It is a worldwide external battle and also an internal battle with the United States.

Panium nọchiri anya etiti ofufe ndị Gris na-efe chi Pan. Isi iyi ahụ e doro nye chi Gris ahụ bụ Pan, a makwaara ya n’oge ahụ dị ka “Ọnụ Ụzọ Ámá nke Hel,” ma mgbe Jizọs gara ebe ahụ, okwu Ya banyere “Ọnụ Ụzọ Ámá nke Hel,” na-akọwapụta ọgụ dị n’etiti agwa ndọrọ ndọrọ ọchịchị na nke okpukpe nke Gris (ụwa niile n’otu), na Protestantism nke ndapụ n’ezi okwukwe, nke na-eme n’ụbọchị ikpeazụ. Ọ bụ ọgụ ahụ nke Onye Isi Ala bara ụba ahụ buru ụzọ malite, onye kpaliri mpaghara Grecia na amaokwu nke abụọ. Ọ bụ ọgụ mpụga nke na-emetụta ụwa niile, ọ bụkwa agha ime ụlọ n’ime United States.

The religion of globalism, is the religion of the dragon, which in our modern setting is the religion of woke-ism. In 2020, the beast from the bottomless pit, identified in Revelation chapter eleven, manifested its political and religious power and slew both horns of the earth beast. That bottomless pit, among other things, is represented by the “Spring of Pan,” that fed the Jordan River.

Okpukpe nke ụwa-nile, bụ okpukpe dragọn ahụ, nke n’ọnọdụ oge a anyị nọ bụ okpukpe woke-ism. N’afọ 2020, anụ-ọhịa ahụ si n’olulu na-enweghị njedebe pụta, nke a kọwara na Mkpughe isi nke iri na otu, gosipụtara ike ọchịchị na nke okpukpe ya, ma gbuo mpi abụọ nke anụ-ọhịa nke ụwa. Olulu ahụ na-enweghị njedebe, n’etiti ihe ndị ọzọ, bụ nke “Isi Iyi Pan” na-anọchi anya ya, nke na-enye Osimiri Jọdan mmiri.

In Greek mythology, Pan was associated with nature, wilderness, and rustic music, and the presence of a spring dedicated to him, and held religious importance for worshippers. The god Pan is often depicted with the legs, horns, and ears of a goat. Pan was considered the god of shepherds and flocks, and was often portrayed as a playful and mischievous deity who frolicked in the forests and mountains. The imagery of Pan as a goat-legged deity agrees with Daniel chapter eight, where Greece is represented by a he-goat. Goats are a common domestic animal in ancient Greece, and were often found in mountainous regions where Pan was believed to roam. This depiction became a prominent feature of Pan’s iconography and persisted in Greek art and literature depicting the god, including the national currency.

N’akụkọ ifo ndị Gris, e jikọtara Pan na ọdịdị okike, ọzara, na egwu ime obodo, ma ịdị adị nke isi iyi a raara nye ya nwekwara mkpa okpukpe n’etiti ndị na-efe ya. A na-egosikarị chi Pan dịka onye nwere ụkwụ, mpi, na ntị nke ewu. A na-ewere Pan dịka chi nke ndị ọzụzụ atụrụ na ìgwè anụ ụlọ, a na-egosikwa ya ọtụtụ mgbe dịka chi na-egwuri egwu ma na-eme aghụghọ, nke na-awagharị n’ọhịa na n’ugwu. Onyonyo Pan dịka chi nwere ụkwụ ewu kwekọrọ na Daniel isi nke asatọ, ebe a na-anọchi Gris anya site n’ewu-nwoke. Ewu bụ anụ ụlọ a na-ahụkarị n’Gris oge ochie, a na-ahụkwa ha ọtụtụ mgbe n’ógbè ugwu, ebe e kweere na Pan na-awagharị. Nkọwa a ghọrọ akụkụ pụtara ìhè nke akara ngosi Pan ma nọgide na-adịgide n’ọrụ nka na n’akwụkwọ ndị Gris nke na-egosi chi ahụ, gụnyere ego mba.

When Jesus visited Caesarea Philippi, He identified that the “Gates of Hell” would not prevail against the church. What Peter had stated in answer to Jesus’ question is understood in Christian history and tradition as the “Christian Confession.”

Mgbe Jisọs gara Sisaria Filipai, O kwuru kpọmkwem na “Ọnụ Ụzọ Ámá nke Hel” agaghị enwe mmeri megide nzukọ. A ghọtara ihe Pita kwuru n’aza ajụjụ Jisọs n’akụkọ ihe mere eme na n’omenala Ndị Kraịst dịka “Nkwupụta Okwukwe Ndị Kraịst.”

> When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.

> Mgbe Jisọs bịarutere n’ókèala Sisaịa Filipai, ọ jụrụ ndị na-eso ụzọ ya, sị, Ònye ka mmadụ na-ekwu na mụ onwe m, Nwa nke mmadụ, bụ? Ha wee sị, Ụfọdụ na-ekwu na ị bụ Jọn Onye-na-eme-baptizim; ụfọdụ, Ịlaịja; ndị ọzọkwa, Jeremaya, ma ọ bụ otu n’ime ndị amụma. Ọ sịrị ha, Ma ònye ka unu na-ekwu na m bụ? Saịmọn Pita zara, sị, Ị bụ Kraịst ahụ, Ọkpara Chineke dị ndụ. Jisọs zara, sị ya, Ngọzi nādiri gị, Saịmọn Barjona; n’ihi na anụ ahụ na ọbara ekpughere gị nke a, kama ọ bụ Nna m nke nọ n’eluigwe. Mụ onwe m na-agwakwa gị, na ị bụ Pita, ọ bụkwa n’elu nkume a ka m ga-ewu nzukọ m; ọnụ ụzọ ámá hel agaghịkwa emeri ya. Aga m enye gị mkpịsị-igodo nke alaeze eluigwe; ihe ọ bụla ị ga-eke n’ụwa ga-adịkwa eke n’eluigwe; ihe ọ bụla ị ga-atọghe n’ụwa ga-adịkwa atọghe n’eluigwe. Mgbe ahụ, o nyere ndị na-eso ụzọ ya iwu ka ha ghara ịgwa onye ọ bụla na ọ bụ Jisọs Kraịst ahụ. Matiu 16:13–20.

This passage is significant because it represents a pivotal moment in Jesus’ ministry and the development of Christian theology. Peter’s confession of Jesus as the Messiah, the Son of the living God, is seen as the foundation of Christian faith and the cornerstone upon which the church is built. The phrase “on this rock I will build my church” is interpreted in Catholic tradition as a reference to Peter himself, whom Jesus identifies as the “rock” upon which the church will be built. This interpretation serves as the basis for the papal primacy and authority in Catholic theology.

Akụkụ Akwụkwọ Nsọ a dị mkpa n’ihi na ọ na-anọchi anya oge dị oke mkpa n’ozi Jisọs na n’uto mmepe nkà mmụta okpukpe Ndị Kraịst. Nkwupụta Pita banyere Jisọs dị ka Mezaịa ahụ, Ọkpara nke Chineke dị ndụ, ka a na-ahụ dịka ntọala okwukwe Ndị Kraịst na nkume isi nkuku e ji wuo nzukọ-nsọ. A na-akọwa ahịrịokwu ahụ bụ, “n’elu nkume a ka M ga-ewu nzukọ-nsọ m,” n’omenala Katọlik dịka ihe na-ezo aka na Pita n’onwe ya, onye Jisọs kpọrọ “nkume” ahụ a ga-ewu nzukọ-nsọ n’elu ya. Nkọwa a na-abụ ntọala maka isi-ibu ụzọ na ikike pope na nkà mmụta okpukpe Katọlik.

In Protestant theology, the “rock” is not understood to refer to Peter personally, but to Peter’s confession of faith in Jesus as the Messiah and the Son of God. In this view, the foundation of the church is not Peter, but the confession that Jesus is the Christ and the Son of God. Regardless of theological interpretation, the Confession of Peter in Matthew 16:13–20 is considered a central and foundational passage in Christian belief, emphasizing the identity of Jesus as the Messiah and the Son of God, and affirming the mission and purpose of the church.

N’ime nkà mmụta okpukpe Protestant, a naghị aghọta “nkume” ahụ dịka ihe na-ezo aka n’onwe Pita, kama dịka nkwupụta okwukwe Pita banyere Jizọs dịka Mesaịa na Ọkpara Chineke. N’echiche a, ntọala nzukọ Kraịst abụghị Pita, kama ọ bụ nkwupụta ahụ na Jizọs bụ Kraịst na Ọkpara Chineke. N’agbanyeghị nkọwa nkà mmụta okpukpe a nabatara, a na-ewere Nkwupụta Pita dị na Matiu 16:13–20 dịka akụkụ Akwụkwọ Nsọ dị n’etiti ma bụrụkwa ntọala n’okwukwe Ndị Kraịst, nke na-egosi mkpa njirimara Jizọs dịka Mesaịa na Ọkpara Chineke, ma na-ekwenyekwa ozi na ebumnuche nke nzukọ Kraịst.

In the previous article we presented a passage from The Desire of Ages, where Sister White identifies some of the issues associated with Christ’s visit to Caesarea Philippi. One of the points she notes is that Christ had taken the disciples away from the influence of the Jews for the purpose of setting forth the lessons of Caesarea Philippi.

N’isiokwu gara aga anyị gosipụtara otu akụkụ sitere na *The Desire of Ages*, ebe Sister White na-akọwapụta ụfọdụ n’ime okwu ndị metụtara nleta Kraịst gara Sesaria Filipai. Otu n’ime isi ihe ọ rụtụrụ aka na ya bụ na Kraịst wepụrụ ndị na-eso ụzọ ya n’ebe mmetụta ndị Juu nọ, iji nye nkuzi ndị dị na Sesaria Filipai.

> “Jesus and His disciples had now come into one of the towns about Caesarea Philippi. They were beyond the limits of Galilee, in a region where idolatry prevailed. Here the disciples were withdrawn from the controlling influence of Judaism, and brought into closer contact with the heathen worship. Around them were represented forms of superstition that existed in all parts of the world. Jesus desired that a view of these things might lead them to feel their responsibility to the heathen. During His stay in this region, He endeavored to withdraw from teaching the people, and to devote Himself more fully to His disciples.” The Desire of Ages, 411.

> “Jisọs na ndị na-eso ụzọ Ya abatala ugbu a n’otu n’ime obodo ndị dị nso na Sizaria Filipai. Ha agafela ókè Galili, banye n’ógbè ebe ikpere arụsị jupụtara. N’ebe a ka e wepụrụ ndị na-eso ụzọ ahụ n’okpuru mmetụta nchịkwa nke okpukpe ndị Juu, wee mee ka ha bịaruo nso karịa n’ofufe ndị ọgọ mmụọ. N’ebe niile gbara ha gburugburu ka e gosipụtara ụdị nkwenkwe ụgha ndị dị n’akụkụ nile nke ụwa. Jisọs chọrọ ka ịhụ ihe ndị a duru ha inwe mmetụta nke ibu ọrụ ha n’ebe ndị ọgọ mmụọ nọ. N’oge ọnụnọ Ya n’ógbè a, Ọ gbalịsiri ike ịdọpụ Onwe Ya n’ịkụziri ndị mmadụ ihe, ka O wee nye Onwe Ya karịa nye ndị na-eso ụzọ Ya.” The Desire of Ages, 411.

On July 18, 2020, Christ removed the disciples of September 11, 2001 from the influence of Laodicean Adventism. The first disappointment in the parable of the ten virgins produced a separation of the movement from the assembly of mockers that was in the process of being passed by. This truth was fulfilled in Millerite history on April 19, 1844, and again on July 18, 2020. The history of the tarrying time then began, and it possesses the signature of “Truth” in both the movement of the first and third angels.

N’ụbọchị Julaị 18, 2020, Kraịst wepụrụ ndị na-eso ụzọ nke Septemba 11, 2001 n’okpuru mmetụta nke Adventizim Laodisia. Nkụda mmụọ mbụ dị n’ilu ahụ banyere ụmụ agbọghọ iri ahụ mịrị amị mụtara nkewa nke mmegharị ahụ n’ebe nzukọ ndị na-akwa emo nọ, nke a na-aga n’ihu ịgafe. E mezuru eziokwu a n’akụkọ ihe mere eme nke ndị Millaịt n’ụbọchị Eprel 19, 1844, ma mezukwa ya ọzọ n’ụbọchị Julaị 18, 2020. Akụkọ ihe mere eme nke oge ichere ahụ wee malite mgbe ahụ, ọ na-ebukwa akara nke “Eziokwu” n’ime mmegharị nke mmụọ ozi mbụ na nke atọ.

The first disappointment is the first of three waymarks, and the history concludes with the Great Disappointment of October 22, 1844, that typifies the “great earthquake” of Revelation chapter eleven. The beginning, first letter of the Hebrew alphabet represents a disappointment, and the ending, twenty-second letter of the Hebrew alphabet also represents a disappointment. The thirteenth letter, representing rebellion, identifies the disappointment of the foolish virgins who manifest their lost condition when the call at Midnight identifies who has and who has not prepared for the crisis. The twenty-two letters of the Hebrew alphabet represent the symbol of the combination of Divinity with humanity that is accomplished within that history, though the Millerite history represents the first Kadesh, and our history today represents the last Kadesh.

Mmechuihu nke mbụ bụ nke mbụ n’ime akara ụzọ atọ, ma akụkọ ihe mere eme ahụ na-agwụ n’Ihe Nkụda Mmụọ Ukwu nke Ọktoba 22, 1844, nke na-anọchi anya “ala ọma jijiji ukwu” nke Mkpughe isi nke iri na otu. Mmalite, mkpụrụedemede mbụ nke mkpụrụedemede Hibru, na-anọchi anya mmechuihu; ngwụcha kwa, mkpụrụedemede nke iri abụọ na abụọ nke mkpụrụedemede Hibru, na-anọchikwa anya mmechuihu. Mkpụrụedemede nke iri na atọ, nke na-anọchi anya nnupụisi, na-akọwapụta mmechuihu nke ụmụ agbọghọ amaghị ihe, ndị na-egosipụta ọnọdụ ha furu efu mgbe oku ahụ n’etiti abalị na-eme ka a mata ndị kwadebere na ndị na-akwadoghị maka nsogbu ahụ. Mkpụrụedemede iri abụọ na abụọ nke mkpụrụedemede Hibru na-anọchi anya akara nke njikọta nke Chi na mmadụ nke a na-emezu n’ime akụkọ ihe mere eme ahụ, ọ bụ ezie na akụkọ ihe mere eme nke ndị Millerite na-anọchi anya Kadesh mbụ, ma akụkọ ihe mere eme anyị taa na-anọchi anya Kadesh ikpeazụ.

The two lines are parallel, but one represents the failure of God’s people and the other the victory of God’s people. Just before the cross, Jesus brought His disciples to Panium, just as He has brought His last-day disciples to Panium, and in doing so He allowed a disappointment to remove His last day disciples from the “controlling influence” of Laodicean Adventism, represented by “Judaism” in the history of Matthew chapter sixteen. In doing so, He also simultaneously brought His disciples into a closer contact with heathenism, thus representing the working environment of His last-day disciples who are now living in the full-blown manifestation of satanic power represented by the modern communication systems that are being employed to lead the entire world into receiving the mark of the beast.

Ahịrị abụọ ahụ yiri ibe ha, ma otu na-anọchi anya ọdịda nke ndị Chineke, ebe nke ọzọ na-anọchi anya mmeri nke ndị Chineke. Naanị tupu obe ahụ, Jizọs kpọrọ ndị na-eso ụzọ Ya gaa Panium, dịka O si kpọrọ ndị na-eso ụzọ Ya nke ụbọchị ikpeazụ gaa Panium, ma n’ime ime nke a O kwere ka ndakpọ olileanya wepụ ndị na-eso ụzọ Ya nke ụbọchị ikpeazụ n’okpuru “mmetụta na-achịkwa” nke Adventizim Laodisia, nke “Okpukpe ndị Juu” na-anọchi anya ya n’akụkọ ihe mere eme nke Matiu isi nke iri na isii. N’ime ime nke a, O mekwara ka ndị na-eso ụzọ Ya bịarukwuo nso n’ịkpọtụrụ ikpere arụsị n’otu oge ahụ, si otu a na-anọchi anya ọnọdụ ọrụ nke ndị na-eso ụzọ Ya nke ụbọchị ikpeazụ, ndị bi ugbu a n’ime ngosi zuru oke nke ike Setan nke usoro nkwurịta okwu nke oge a na-anọchi anya ya, bụ ndị a na-eji edu ụwa nile n’ịnata akara nke anụ ọhịa ahụ.

The history of Caesarea Philippi aligns with the history of the Battle of Panium, and verses thirteen through fifteen. Christ and His disciples, were standing in the shadow of the cross, typifying His last-day disciples standing in the shadow of the Sunday law. There, in verses thirteen through fifteen, which was Caesarea Philippi, and also the Battle of Panium, which is where we stand today, Christ began to teach His disciples about what was about to happen in verse sixteen.

Akụkọ ihe mere eme nke Sizaịa Filipai kwekọrọ n’akụkọ ihe mere eme nke Agha Panium, na amaokwu iri na atọ ruo iri na ise. Kraịst na ndị na-eso ụzọ Ya nọ na-eguzo n’onyinyo nke obe ahụ, na-anọchite anya ndị na-eso ụzọ Ya nke ụbọchị ikpeazụ ka ha na-eguzo n’onyinyo nke iwu ụbọchị Sọnde. N’ebe ahụ, n’amaokwu iri na atọ ruo iri na ise, nke bụ Sizaịa Filipai, nakwa Agha Panium, nke bụ ebe anyị guzo taa, Kraịst malitere izi ndị na-eso ụzọ Ya ihe banyere ihe nke na-achọ ime n’amaokwu iri na isii.

> “He was about to tell them of the suffering that awaited Him. But first He went away alone, and prayed that their hearts might be prepared to receive His words.” The Desire of Ages, 411.

> “Ọ fọrọ nke nta ka Ọ gwa ha banyere ahụhụ ahụ nke na-echere Ya. Ma mbụ, Ọ pụrụ naanị Ya n’ebe ọzọ, kpee ekpere ka e wee kwadebe obi ha ịnata okwu Ya.” The Desire of Ages, 411.

Before Christ told His disciples of the cross, He first went away, or He tarried, thus marking the tarrying time in the parable and the history from July 18, 2020 to July 2023.

Tupu Kraịst agwa ndị na-eso ụzọ Ya banyere obe ahụ, Ọ buru ụzọ pụọ, ma ọ bụ na Ọ nọgide chere, si otu a kpọọ oge ichere ahụ n’ilu ahụ na n’akụkọ ihe mere eme site na Julaị 18, 2020 ruo Julaị 2023.

> “Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial.” The Desire of Ages, 411.

> “Mgbe O sonyere ha, Ọ gwaghị ha ozugbo ihe ahụ Ọ chọrọ ịkọrọ ha. Tupu O mee nke a, O nyere ha ohere ikwupụta okwukwe ha n’ebe Ọ nọ, ka e wee mee ka ha sie ike maka ọnwụnwa na-abịa.” The Desire of Ages, 411.

In July 2023, the Lord began to give opportunity for those involved with the disappointment, to express their faith. He did so by opening up the message of Ezekiel thirty-seven, which was a confirmation of the message of September 11, 2001. It was the thread that tied the sealing time from September 11, 2001 to the soon coming Sunday law together. It did so by placing the disappointment of July 18, 2020 in the structure of truth, for, those who were willing to see, could recognize that every reformatory movement has a theme that runs through their peculiar sacred history.

N’ọnwa Julaị 2023, Onye-nwe-anyị bidoro inye ohere ka ndị metụtara ndakpọ olileanya ahụ gosi okwukwe ha. O mere nke a site n’imeghe ozi Ezikiel iri atọ na asaa, nke bụ nkwenye nke ozi nke Septemba 11, 2001. Ọ bụ eri nke jikọtara oge mmechi akara site na Septemba 11, 2001 ruo n’iwu Ụka ga-abịa n’oge na-adịghị anya. O mere nke a site n’itinye ndakpọ olileanya nke Julaị 18, 2020 n’usoro eziokwu, n’ihi na ndị dị njikere ịhụ pụrụ ịmata na mmegharị ndozigharị ọ bụla nwere isiokwu nke na-agafe n’akụkọ nsọ pụrụ iche ha.

In the last days, the message of the third woe arrived on September 11, 2001, then a false message of the third woe was proclaimed that produced a disappointment, but the message that brought them back to life after three and a half days of being dead, dry and scattered bones was the message of the four winds, that is also the third woe.

N’ụbọchị ikpeazụ, ozi nke ahụhụ nke atọ bịara na Septemba 11, 2001, emesịa a kpọsara ozi ụgha banyere ahụhụ nke atọ nke butere nkụda mmụọ, ma ozi ahụ nke mere ka ha dịghachi ndụ mgbe ụbọchị atọ na ọkara gachara nke ịdị ndị nwụrụ anwụ, ọkpụkpụ akọrọ ma gbasasịa, bụ ozi nke ifufe anọ ahụ, nke bụkwa ahụhụ nke atọ.

The last-day disciples can see, if they choose to see, that the three waymarks of the sealing of the one hundred and forty-four thousand are the same theme at each step, and that at the second step, the rebellion represented by the thirteenth letter of the Hebrew alphabet confirmed the message as “Truth.” A second witness the Lord provided was in the fact that the first disappointment of prior reformatory movements was based upon rebellion against God’s revealed will, whether it was Moses not circumcising his son, or Uzzah touching that ark, or Martha and Mary doubting Jesus’ word concerning the death of Lazarus. The only reform line that did not uphold the fact that the first disappointment was based upon disobedience was the reform movement of the Millerites, but it was also shown at that time that the history of the Millerites possessed internal waymarks that were based upon the truth of the eighth, being of the seven.

Ndị na-eso ụzọ nke ụbọchị ikpeazụ pụrụ ịhụ, ma ọ bụrụ na ha ahọrọ ịhụ, na akara-ụzọ atọ nke mmechi nke narị puku otu na iri anọ na anọ ahụ bụ otu isiokwu n’ụkwụ ọ bụla, nakwa na n’ụkwụ nke abụọ, nnupụisi nke mkpụrụedemede nke iri na atọ nke mkpụrụedemede Hibru nọchiri anya ya kwadoro ozi ahụ dịka “Eziokwu.” Onye-nzọpụta nke abụọ Onyenwe anyị nyere bụ n’eziokwu ahụ bụ na nkụda mmụọ mbụ nke mmegharị ndozigharị ndị gara aga dabere na nnupụisi megide uche Chineke e kpughere, ma ọ bụ na ọ bụ Mozis na-ebighi nwa ya úgwù, ma ọ bụ Uza imetụ Igbe ahụ aka, ma ọ bụ Mata na Meri inwe obi abụọ banyere okwu Jizọs gbasara ọnwụ Lazarọs. Naanị ahịrị ndozigharị nke na-akwadoghị eziokwu ahụ na nkụda mmụọ mbụ dabere na nnupụisi bụ mmegharị ndozigharị nke ndị Millaịraịt, ma e gosikwara n’oge ahụ na akụkọ ihe mere eme nke ndị Millaịraịt nwere akara-ụzọ dị n’ime ya nke dabere n’eziokwu nke nke asatọ, ịbụ nke asaa.

The fact that the eighth is of the seven is a major element of the Revelation of Jesus Christ which is now being unsealed, and the transition of the Philadelphian Millerite movement unto the Laodicean church was a waymark that identified when the Laodicean movement of the third angel would transition unto the Philadelphian movement of the one hundred and forty-four thousand. Thus, the fact that the first Millerite disappointment was accomplished without their movement manifesting disobedience, provided the contrast for the same waymark in the last days where the Laodicean movement of the third angel would disobey and produce a disappointment, and in so doing would align with the Millerite waymark, and produce the logic to see the movement of the one hundred and forty-four thousand is the eighth, that is of the seven.

Eziokwu ahụ bụ na nke asatọ sitere n’ime asaa bụ akụkụ dị mkpa nke Mkpughe nke Jizọs Kraịst nke a na-emeghe ugbu a, ma mgbanwe nke mmegharị Millerite nke Filadelfia gaa n’ụlọ nzukọ Laodisia bụ akara-ụzọ nke kọwara mgbe mmegharị Laodisia nke mmụọ ozi nke atọ ga-agbanwe gaa n’ime mmegharị Filadelfia nke narị puku mmadụ iri anọ na anọ. N’ihi ya, eziokwu ahụ bụ na mmechuihu mbụ nke ndị Millerite mezuru n’enweghị ka mmegharị ha gosi nnupụisi, nyere ọdịiche maka otu akara-ụzọ ahụ n’ụbọchị ikpeazụ ebe mmegharị Laodisia nke mmụọ ozi nke atọ ga-enupụ isi ma mụpụta mmechuihu, ma n’ime ime nke a ga-adaba n’otu ahịrị na akara-ụzọ Millerite ahụ, ma mụpụta ezi uche iji hụ na mmegharị nke narị puku mmadụ iri anọ na anọ bụ nke asatọ ahụ, nke sitere n’ime asaa.

On July 2023, the Lord raised up a “voice in the wilderness” in order to prepare His last-day people for the crisis of the Sunday law, and once He returned from tarrying in prayer unto the disciples, He gave them opportunity to express their faith. In Christ’s day the message was His baptism, the point where Jesus, became Jesus Christ. That waymark aligns with September 11, 2001, and His disciples were asked what men thought, and then asked what the disciples themselves thought about Christ.

N’ọnwa Julaị 2023, Onye-nwe-ayi welitere “olu n’ọzara” iji kwadebe ndị Ya nke ụbọchị ikpeazụ maka nsogbu iwu Ụbọchị Sọnde, ma ozugbo O si n’ịla oge n’ekpere laghachikwute ndị na-eso ụzọ Ya, O nyere ha ohere ikwupụta okwukwe ha. N’ụbọchị Kraịst nọ n’ụwa, ozi ahụ bụ baptizim Ya, ebe ahụ Jizọs ghọrọ Jizọs Kraịst. Ihe ịrịba ama ahụ kwekọrọ na Septemba 11, 2001, a jụrụkwa ndị na-eso ụzọ Ya ihe ndị mmadụ chere, e mesịa jụọkwa ihe ndị na-eso ụzọ ahụ n’onwe ha chere banyere Kraịst.

> “Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial. He asked, ‘Whom do men say that I the Son of man am?’

> “Mgbe Ọ sonyere ha, Ọ kparaghị ozugbo ihe ahụ Ọ chọrọ ịkọwa ha. Tupu O mee nke a, O nyere ha ohere ikwupụta okwukwe ha n’ime Ya ka e wee mee ka ha sie ike maka ọnwụnwa na-abịa. O jụrụ, ‘Ònye ka mmadụ na-ekwu na mụ onwe m, Nwa nke mmadụ, bụ?’”

> “Sadly the disciples were forced to acknowledge that Israel had failed to recognize their Messiah. Some indeed, when they saw His miracles, had declared Him to be the Son of David. The multitudes that had been fed at Bethsaida had desired to proclaim Him king of Israel. Many were ready to accept Him as a prophet; but they did not believe Him to be the Messiah.” The Desire of Ages, 411.

> “N’ụzọ na-ewute obi, a manyere ndị na-eso ụzọ ahụ ikweta na Izrel adaala n’ịmata Mesaịa ha. N’ezie, ụfọdụ, mgbe ha hụrụ ọrụ ebube Ya, ekwupụtawo na Ọ bụ Ọkpara Devid. Ìgwè mmadụ ndị ahụ e nyere nri na Betsaida achọwo ịkpọsa Ya dị ka eze Izrel. Ọtụtụ dị njikere ịnara Ya dịka onye amụma; ma ha ekweghị na Ọ bụ Mesaịa ahụ.” The Desire of Ages, 411.

The majority of Adventism did not believe in the third woe of September 11, 2001. They believed some of the miracles of the prophetic Word that had been presented in the movement, and some understood that the message of September 11, 2001 had elements of truth, but they did not truly believe the claims of September 11, 2001.

Ọtụtụ n’ime ndị Adventist ekweghị na ahuhu nke atọ nke Septemba 11, 2001. Ha kweere ụfọdụ n’ime ọrụ ebube nke Okwu amụma ahụ e gosipụtara n’ime ije ahụ, ụfọdụkwa ghọtara na ozi nke Septemba 11, 2001 nwere akụkụ ụfọdụ nke eziokwu, ma ha ekweghị n’ezie na nkwupụta nke Septemba 11, 2001.

The claim of September 11, 2001 had been typified by the claim of August 11, 1840, and that claim was expressed by Sister White when commenting upon the fulfillment of August 11, 1840. She stated:

E gosipụtara nkwupụta nke Septemba 11, 2001 dịka ihe atụ site na nkwupụta nke Ọgọst 11, 1840, ma Nwanyị White kwupụtara nkwupụta ahụ mgbe ọ na-ekwu maka mmezu nke Ọgọst 11, 1840. O kwuru:

> “At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

> “N’oge ahụ kpọmkwem a kpọrọ aha, Turkey, site n’aka ndị nnọchi-anya ya, nabatara nchebe nke ike ndị mmekọ nke Europe, wee si otú a tinye onwe ya n’okpuru ọchịchị mba Ndị Kraịst. Ihe omume ahụ mezuru amụma ahụ kpọmkwem. Mgbe a matara nke a, ìgwè mmadụ dị ukwuu kwenyesiri ike n’ịdị ziri ezi nke ụkpụrụ nkọwa amụma ndị Miller na ndị ha na ha so nabatara, e nyekwara mmegharị ọbịbịa ahụ mkpali dị ịtụnanya. Ndị ikom nwere ọmụmụ na ọnọdụ sonyeere Miller, ma n’ikwusa ma n’ibipụta echiche ya, ma site n’afọ 1840 ruo 1844 ọrụ ahụ gbasara ọsọ ọsọ.” The Great Controversy, 334, 335.

What was confirmed on August 11, 1840 was that Miller’s prophetic views were accurate, and the claim of September 11, 2001 is the confirmation that Future for America’s prophetic views are accurate. The unrepentant multitude in July of 2023 could not and would not accept the premise that the methodology designed by Christ, and entrusted to Future for America is actually the methodology of the latter rain. But then Christ asked His disciples what they, not the multitude thought.

Ihe e mere ka o doo anya na Ọgọst 11, 1840 bụ na echiche amụma nke Miller ziri ezi, ma nkwupụta nke Septemba 11, 2001 bụ nkwenye na echiche amụma nke Future for America ziri ezi. Ìgwè mmadụ ahụ na-enweghị nchegharị n’ọnwa Julaị nke 2023 enweghị ike, ha agaghịkwa anabata ntọala nke na usoro ahụ Kraịst haziri, ma nyefee ya n’aka Future for America, bụ n’ezie usoro nke mmiri ozuzo ikpeazụ. Ma mgbe ahụ Kraịst jụrụ ndị na-eso ụzọ Ya ihe ha onwe ha, ọ bụghị ìgwè mmadụ ahụ, chere.

> “Jesus now put a second question, relating to the disciples themselves: ‘But whom say ye that I am?’ Peter answered, ‘Thou art the Christ, the Son of the living God.’

> “Jisọs wee jụọ ajụjụ nke abụọ ugbu a, nke metụtara ndị na-eso ụzọ Ya n’onwe ha: ‘Ma ònye ka unu na-asị na Mụ onwe M bụ?’ Pita zara, ‘Ị bụ Kraịst ahụ, Ọkpara nke Chineke dị ndụ.’”

> “From the first, Peter had believed Jesus to be the Messiah. Many others who had been convicted by the preaching of John the Baptist, and had accepted Christ, began to doubt as to John’s mission when he was imprisoned and put to death; and they now doubted that Jesus was the Messiah, for whom they had looked so long. Many of the disciples who had ardently expected Jesus to take His place on David’s throne left Him when they perceived that He had no such intention. But Peter and his companions turned not from their allegiance. The vacillating course of those who praised yesterday and condemned today did not destroy the faith of the true follower of the Saviour. Peter declared, ‘Thou art the Christ, the Son of the living God.’ He waited not for kingly honors to crown his Lord, but accepted Him in His humiliation.

> “Site na mmalite, Pita ekwerewo na Jizọs bụ Mesaya ahụ. Ọtụtụ ndị ọzọ, ndị nkwusa Jọn Onye Na-eme Baptizim kpatara ka ha kwenye mmehie ha, ma nabata Kraịst, malitere inwe obi abụọ banyere ozi Jọn mgbe a tụrụ ya mkpọrọ ma gbuo ya; ma ugbu a ha nwekwara obi abụọ na Jizọs bụ Mesaya ahụ, onye ha nọworo ogologo oge na-ele anya maka ya. Ọtụtụ n’ime ndị na-eso ụzọ ahụ, ndị ji ịnụ ọkụ n’obi atụ anya na Jizọs ga-anọkwasị n’ocheeze Devid, hapụrụ Ya mgbe ha ghọtara na O nweghị ebumnobi dị otu a. Ma Pita na ndị ibe ya ekweghị ịhapụ nkwado ha nye Ya. Ụzọ agbanwe-agbanwe nke ndị toro ụnyaahụ ma maa ikpe taa ebibighị okwukwe nke ezi onye na-eso Onye Nzọpụta ahụ. Pita kwupụtara, ‘Gị onwe gị bụ Kraịst, Ọkpara nke Chineke dị ndụ.’ Ọ chereghị ka nsọpụrụ ndị eze chie Onyenwe ya okpueze, kama ọ nabatara Ya n’ime iweda onwe Ya ala.”

> “Peter had expressed the faith of the twelve. Yet the disciples were still far from understanding Christ’s mission. The opposition and misrepresentation of the priests and rulers, while it could not turn them away from Christ, still caused them great perplexity. They did not see their way clearly. The influence of their early training, the teaching of the rabbis, the power of tradition, still intercepted their view of truth. From time to time precious rays of light from Jesus shone upon them, yet often they were like men groping among shadows. But on this day, before they were brought face to face with the great trial of their faith, the Holy Spirit rested upon them in power. For a little time their eyes were turned away from ‘the things which are seen,’ to behold ‘the things which are not seen.’ 2 Corinthians 4:18. Beneath the guise of humanity they discerned the glory of the Son of God.

> “Pita egosila okwukwe nke ndị iri na abụọ ahụ. Ma ndị na-eso ụzọ ahụ ka nọ nnọọ anya n’ịghọta ozi Kraịst. Mmegide na nkwutọ nke ndị nchụàjà na ndị isi, ọ bụ ezie na ọ pụghị ime ka ha si n’ebe Kraịst nọ pụọ, ka butere ha nnukwu mgbagwoju anya. Ha ahụghị ụzọ ha nke ọma. Mmetụta nke ọzụzụ mbụ ha, nkuzi nke ndị rabaị, na ike nke ọdịnala, ka na-egbochi nghọta ha banyere eziokwu. Site n’oge ruo n’oge, ụzarị ìhè dị oké ọnụ ahịa sitere n’aka Jisọs na-enwukwasị ha, ma ọtụtụ mgbe ha dị ka ndị na-atụrụ uche n’etiti onyinyo. Ma n’ụbọchị a, tupu e webata ha ihu na ihu n’ọnwụnwa ukwu nke okwukwe ha, Mmụọ Nsọ dakwasịrị ha n’ike. N’oge dị mkpirikpi, e mere ka anya ha si n’ihe ndị a na-ahụ anya pụọ, ka ha lekwasị anya n’‘ihe ndị a na-adịghị ahụ anya.’ 2 Ndị Kọrịnt 4:18. N’okpuru ọdịdị mmadụ, ha hụrụ ebube nke Ọkpara Chineke.”

> “Jesus answered Peter, saying, ‘Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven.’” The Desire of Ages, 412.

> “Jisọs zara Pita, sị, ‘Ngọzi nādiri gị, Saịmọn Bar-jona: n’ihi na anụ ahụ na ọbara ekpugheghị gị ya, kama Nna M nke nọ n’eluigwe.’” The Desire of Ages, 412.

Peter’s confession in identifying that Christ is the son of God, spoke directly to the testing question of that history. The time had come for the Messiah to appear, as set forth by God’s prophetic Word, and only those who accepted that truth would be included with those represented by Peter’s statement. Peter represents those who accept the message established on September 11, 2001, and that confess that Jesus is the Son of God. “Peter had expressed the faith of the twelve,” and the twelve he represented were the one hundred and forty-four thousand. For this reason, Christ changed Peter’s name from Simon Bar-jona unto Peter in the passage.

Nkwupụta Pita n’ịmata na Kraịst bụ Ọkpara Chineke zara ozugbo ajụjụ nnwale nke akụkọ ihe mere eme ahụ. Oge eruola ka Mesaịa pụta ìhè, dịka e si depụta ya n’Okwu amụma Chineke, ma ọ bụ naanị ndị nabatara eziokwu ahụ ka a ga-agụnye n’etiti ndị okwu Pita nọchiri anya ha. Pita na-anọchi anya ndị nabatara ozi e hiwere n’abalị iri na otu nke Septemba, 2001, ma ndị na-ekwupụta na Jizọs bụ Ọkpara Chineke. “Pita ekwupụtawo okwukwe nke mmadụ iri na abụọ ahụ,” ndị mmadụ iri na abụọ ahụ o nọchiri anya ha bụ ndị puku mmadụ narị otu na iri anọ na anọ. N’ihi nke a, Kraịst gbanwere aha Pita site na Saimọn Baa-jona gaa n’aha Pita n’akụkụ Akwụkwọ Nsọ ahụ.

“Simon” means “he who hears,” and “bar” means “son of,” and Jonah means “dove.” Simon represented those who heard the message of the dove, which represented the truths associated with the baptism of Jesus, when He became the Christ, anointed with power, as was symbolically represented by the descent of the Holy Spirit in the form of a dove.

“Aha bụ ‘Simon’ pụtara ‘onye na-anụ ihe,’ ma ‘bar’ pụtara ‘nwa nke,’ ma Jonah pụtara ‘nduru.’ Simon nọchiri anya ndị nụrụ ozi nke nduru ahụ, nke nọchiri anya eziokwu ndị metụtara baptizim nke Jizọs, mgbe Ọ ghọrọ Kraịst, e tere ya mmanụ na ike, dịka e si n’ụzọ ihe nnọchianya gosi ya site n’ịda Mmụọ Nsọ n’ụdị nduru.”

The reform lines parallel each other and John represents the Millerites, who on August 11, 1840, ate the little book. Jeremiah aligns with that event, and when he ate the little book, he was then called by God’s name.

Ahịrị mmegharị ahụ na-aga n’usoro kwekọrọ ibe ha, Jọn na-anọchi anya ndị Milerait, bụ́ ndị riri obere akwụkwọ ahụ n’ụbọchị Ọgọst 11, 1840. Jeremaịa na-adakọ na ihe omume ahụ, ma mgbe o riri obere akwụkwọ ahụ, e wee kpọọ ya aha Chineke.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.

> A hụrụ okwu-Gị, m wee rie ha; okwu-Gị ghọrọ m ọṅụ na ịnụrị nke obi m: n’ihi na a kpọrọ m aha-Gị, O Onyenwe anyị Chineke nke usuu ndị agha. Jeremiah 15:16.

When the Lord entered into covenant with Abram, He changed his name to Abraham, as He did with Sarai and Jacob. The changing of a name represents a covenant relationship, and at the waymark where the Divine symbol descends God’s people are to eat the message, enter into covenant, and their name is then changed. As a representative of the disciples of Christ’s time, Simon Bar-jona represented those who “heard” the message of the “dove.”

Mgbe Onyenweanyị batara n’ọgbụgba-ndụ na Abram, Ọ gbanwere aha ya bụrụ Abraham, dịka O mere Sarai na Jekọb. Ngbanwe aha na-anọchi anya mmekọrịta ọgbụgba-ndụ, ma n’akara-ụzọ ahụ ebe ihe nnọchianya nke Chineke na-arịdata, ndị nke Chineke ga-eri ozi ahụ, banye n’ọgbụgba-ndụ, a ga-agbanwekwa aha ha mgbe ahụ. Dịka onye nnọchi anya nke ndị na-eso ụzọ n’oge Kraịst, Saịmọn Bar-jona nọchiri anya ndị “nụrụ” ozi nke “nduru.”

When he gave testimony that he recognized that at that waymark Jesus became the Christ, and that He was the Son of God, and all which that entails, Christ then changed his name to Peter. He had expressed the message that Christ’s covenant people of that history accepted, and in so doing he also typified the one hundred and forty-four thousand of the last days.

Mgbe o nyere àmà na ọ ghọtara na n’ebe akara-ụzọ ahụ Jizọs ghọrọ Kraịst, na na Ọ bụ Ọkpara Chineke, na ihe niile nke ahụ pụtara, Kraịst wee gbanwee aha ya bụrụ Pita. O kwupụtara ozi ahụ nke ndị ọgbụgba-ndụ nke Kraịst nke akụkọ ihe mere eme ahụ nabatara, ma n’ime ime otú ahụ o gosikwara n’onyinyo otu narị puku na iri anọ na anọ nke ụbọchị ikpeazụ.

The letter “P” is the sixteenth letter in the English alphabet, and the letter “E” is the fifth letter in the alphabet, and the letter “T” is the twentieth letter, the letter “E” is repeated, and the name ends with the letter “R” which is the eighteenth letter. Sixteen “times” five, “times” twenty, “times” five, “times” eighteen equals one hundred and forty-four thousand. The Wonderful Linguist spoke to Peter in Hebrew, and the New Testament was written in the Greek, and the translators of the King James Version produced the New Testament in English.

Mkpụrụedemede “P” bụ mkpụrụedemede nke iri na isii n’alfabet Bekee, mkpụrụedemede “E” bụ mkpụrụedemede nke ise n’alfabet ahụ, mkpụrụedemede “T” bụ mkpụrụedemede nke iri abụọ, a kpọgharịrị mkpụrụedemede “E”, aha ahụ wee kwụsị na mkpụrụedemede “R” nke bụ mkpụrụedemede nke iri na asatọ. Iri na isii “ugboro” ise, “ugboro” iri abụọ, “ugboro” ise, “ugboro” iri na asatọ hà otu narị puku na puku iri anọ na anọ. Onye Ọkàasụsụ Dị Ebube ahụ gwara Pita okwu n’asụsụ Hibru, e dekwara Agba Ọhụrụ n’asụsụ Grik, ndị ntụgharị nke King James Version wee mepụta Agba Ọhụrụ n’asụsụ Bekee.

In spite of the three steps of differing languages, Christ, who is the Son of God, the Wonderful Linguist, and the Wonderful Numberer, placed an illustration of the sealing of the one hundred and forty-four thousand in Matthew chapter sixteen, that aligns with the Battle of Panium, and His visit to Caesarea Philippi. He did so by employing His control of language and numbers, for He is both Palmoni (the Wonderful Numberer), and the Word (the Wonderful Linguist).

N’agbanyeghị nzọụkwụ atọ nke asụsụ dị iche iche, Kraịst, onye bụ Ọkpara Chineke, Ọkachamara Asụsụ Dị Ebube, na Onye Ọgụgụ Ọnụ Ọgụgụ Dị Ebube, debere ihe atụ nke ịka akara nke puku mmadụ otu narị na iri anọ na anọ n’isi nke iri na isii nke Matiu, nke kwekọrọ na Agha Panium, na nleta Ya na Kesaeria Filipai. O mere nke a site n’iji ọchịchị Ya n’elu asụsụ na ọnụọgụgụ, n’ihi na Ọ bụ ma Palmoni (Onye Ọgụgụ Ọnụ Ọgụgụ Dị Ebube), ma Okwu ahụ (Ọkachamara Asụsụ Dị Ebube).

We will continue this study in the next article.

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

> “Nearly two thousand years ago, a voice of mysterious import was heard in heaven, from the throne of God, ‘Lo, I come.’ ‘Sacrifice and offering Thou wouldest not, but a body hast Thou prepared Me…. Lo, I come (in the volume of the Book it is written of Me,) to do Thy will, O God.’ Hebrews 10:5–7. In these words is announced the fulfillment of the purpose that had been hidden from eternal ages. Christ was about to visit our world, and to become incarnate. He says, ‘A body hast Thou prepared Me.’ Had He appeared with the glory that was His with the Father before the world was, we could not have endured the light of His presence. That we might behold it and not be destroyed, the manifestation of His glory was shrouded. His divinity was veiled with humanity,—the invisible glory in the visible human form.

> “Ihe dị ihe dị ka puku afọ abụọ gara aga, a nụrụ olu nke ihe omimi dị ukwuu pụtara n’eluigwe, site n’ocheeze Chineke, sị, ‘Lee, abịam.’ ‘Àjà na onyinye ị chọghị, ma ị kwadoorom ahụ́…. Lee, abịam (n’akwụkwọ mpịakọta e dere maka M,) ime uche Gị, O Chineke.’ Ndị Hibru 10:5–7. N’okwu ndị a ka a na-ekwupụta mmezu nke nzube ahụ e zoro ezo kemgbe ebighị ebi. Kraịst nọ na njikere ileta ụwa anyị ma bụrụ onye e mere anụ ahụ. Ọ sịrị, ‘Ị kwadoorom ahụ́.’ Ọ bụrụ na Ọ pụtara na ebube ahụ nke Ọ nwere n’ebe Nna nọ tupu ụwa adị, anyị agaraghị enwe ike idi ìhè nke ọnụnọ Ya. Ka anyị wee hụ ya ma ghara ibibi anyị, e kpuchiri ngosipụta nke ebube Ya. E ji mmadụ kpuchie ịdị-Chineke Ya,—ebube ahụ a na-adịghị ahụ anya n’ụdị mmadụ a na-ahụ anya.”

> “This great purpose had been shadowed forth in types and symbols. The burning bush, in which Christ appeared to Moses, revealed God. The symbol chosen for the representation of the Deity was a lowly shrub, that seemingly had no attractions. This enshrined the Infinite. The all-merciful God shrouded His glory in a most humble type, that Moses could look upon it and live. So in the pillar of cloud by day and the pillar of fire by night, God communicated with Israel, revealing to men His will, and imparting to them His grace. God’s glory was subdued, and His majesty veiled, that the weak vision of finite men might behold it. So Christ was to come in ‘the body of our humiliation’ (Philippians 3:21, R. V.), ‘in the likeness of men.’ In the eyes of the world He possessed no beauty that they should desire Him; yet He was the incarnate God, the light of heaven and earth. His glory was veiled, His greatness and majesty were hidden, that He might draw near to sorrowful, tempted men.

> “E gosiri ebube a dị ukwuu n’ụdị na n’akara ngosi. Ohia ahụ na-enwu ọkụ, nke Kraịst pụtara n’ime ya nye Mozis, kpughere Chineke. Akara ngosi a họpụtara iji nọchite anya Chi ahụ bụ obere ohia dị umeala n’obi, nke o yiri ka o nweghị ihe ọ bụla na-adọta mmasị. N’ime ya ka e zoro Onye Ebighị Ebi. Chineke, onye jupụtara n’ebere niile, kpuchiri ebube Ya n’ụdị kachasị dị umeala n’obi, ka Mozis wee nwee ike ile ya anya ma dị ndụ. Otu a kwa, n’ime ogidi igwe ojii n’ehihie na ogidi ọkụ n’abalị, Chineke na ndị Izrel kparịta ụka, na-ekpughere mmadụ uche Ya, ma na-ekesakwa ha amara Ya. E mere ka ebube Chineke dị jụụ, kpuchiekwa ịdị ukwuu Ya, ka ọhụhụ na-adịghị ike nke mmadụ ndị nwere njedebe wee nwee ike ịhụ ya. Otu a ka Kraịst ga-esi bịa n’“ahu mmechuihu anyị” (Ndị Filipaị 3:21, R. V.), “n’oyiyi mmadụ.” N’anya ụwa, Ọ dịghị mma ọ bụla O nwere nke ga-eme ka ha chọọ Ya; ma Ọ bụ Chineke ahụ e mere anụ ahụ́, ìhè nke eluigwe na ụwa. E kpuchiri ebube Ya, e zoro ịdị ukwuu na ebube eze Ya, ka O wee nwee ike ịbịaru ndị mmadụ na-eru uju na ndị a na-anwa ọnwụnwa nso.”

> “God commanded Moses for Israel, ‘Let them make Me a sanctuary; that I may dwell among them’ (Exodus 25:8), and He abode in the sanctuary, in the midst of His people. Through all their weary wandering in the desert, the symbol of His presence was with them. So Christ set up His tabernacle in the midst of our human encampment. He pitched His tent by the side of the tents of men, that He might dwell among us, and make us familiar with His divine character and life. ‘The Word became flesh, and tabernacled among us (and we beheld His glory, glory as of the Only Begotten from the Father), full of grace and truth.’ John 1:14, R. V., margin.

> “Chineke nyere Mozis iwu maka Izrel, sị, ‘Ka ha meere M ebe nsọ; ka M wee biri n’etiti ha’ (Ọpụpụ 25:8), O wee biri n’ebe nsọ ahụ, n’etiti ndị Ya. N’oge nile ha na-awagharị n’ọzara n’ụzọ na-agwụ ike, ihe nnọchianya nke ọnụnọ Ya nọnyere ha. Otu a kwa ka Kraịst guzobere ụlọikwuu Ya n’etiti ogige obibi mmadụ anyị. O tinyere ụlọikwuu Ya n’akụkụ ụlọikwuu ndị mmadụ, ka O wee biri n’etiti anyị, ma mee ka àgwà na ndụ Ya nke Chukwu bụrụ ihe anyị maara nke ọma. ‘Okwu ahụ ghọrọ anụ ahụ, O wee maa ụlọikwuu n’etiti anyị (anyị wee hụ ebube Ya, ebube dị ka nke Ọkpara Ọ Mụrụ Naanị Ya sitere n’aka Nna), juputara n’amara na eziokwu.’ Jọn 1:14, R. V., margin.”

> “Since Jesus came to dwell with us, we know that God is acquainted with our trials, and sympathizes with our griefs. Every son and daughter of Adam may understand that our Creator is the friend of sinners. For in every doctrine of grace, every promise of joy, every deed of love, every divine attraction presented in the Saviour’s life on earth, we see ‘God with us.’

> “N’ihi na Jisọs bịara ibi n’etiti anyị, anyị maara na Chineke maara ule anyị, ma na-enwekwa obi ebere n’ahụhụ anyị. Nwa nwoke na nwa nwanyị ọ bụla nke Adam pụrụ ịghọta na Onye Okike anyị bụ enyi ndị mmehie. N’ihi na n’ihe ozizi amara ọ bụla, nkwa ọṅụ ọ bụla, ọrụ ịhụnanya ọ bụla, mma-adọrọ-mma nke Chineke ọ bụla e gosipụtara n’ime ndụ Onye Nzọpụta n’ụwa, anyị na-ahụ ‘Chineke nọnyere anyị.’”

> “Satan represents God’s law of love as a law of selfishness. He declares that it is impossible for us to obey its precepts. The fall of our first parents, with all the woe that has resulted, he charges upon the Creator, leading men to look upon God as the author of sin, and suffering, and death. Jesus was to unveil this deception. As one of us He was to give an example of obedience. For this He took upon Himself our nature, and passed through our experiences. ‘In all things it behooved Him to be made like unto His brethren.’ Hebrews 2:17. If we had to bear anything which Jesus did not endure, then upon this point Satan would represent the power of God as insufficient for us. Therefore Jesus was ‘in all points tempted like as we are.’ Hebrews 4:15. He endured every trial to which we are subject. And He exercised in His own behalf no power that is not freely offered to us. As man, He met temptation, and overcame in the strength given Him from God. He says, ‘I delight to do Thy will, O My God: yea, Thy law is within My heart.’ Psalm 40:8. As He went about doing good, and healing all who were afflicted by Satan, He made plain to men the character of God’s law and the nature of His service. His life testifies that it is possible for us also to obey the law of God.

> “Setan na-anọchi iwu ịhụnanya nke Chineke anya dị ka iwu ịchọ ọdịmma onwe onye. Ọ na-ekwupụta na ọ gaghị ekwe omume ka anyị debe ụkpụrụ iwu ya. Ọ na-ebo Onye Okike ebubo maka ọdịda nke ndị mụrụ anyị mbụ, ya na ahụhụ nile sitere na ya pụta, si otu a na-eduga mmadụ ile Chineke anya dịka onye malitere mmehie, na nhụjuanya, na ọnwụ. Jisọs bịara ikpughe aghụghọ a. Dị ka otu n’ime anyị, Ọ ga-enye ihe nlereanya nke nrubeisi. N’ihi nke a ka O were ọdịdị anyị n’ahụ Ya, wee gafee n’ihe ndị anyị na-ahụ. ‘N’ihe nile O kwesịrị ka eme Ya ka O yie ụmụnne Ya.’ Ndị Hibru 2:17. Ọ bụrụ na e nwere ihe ọ bụla anyị ga-ata ahụhụ nke Jisọs na-ataghị, mgbe ahụ n’ebe a Setan ga-anọchi ike Chineke anya dịka ihe na-ezughị anyị. N’ihi ya, a nwara Jisọs ‘n’ihe nile dịka a na-anwa anyị.’ Ndị Hibru 4:15. Ọ tachiri obi n’ọnwụnwa ọ bụla nke anyị nọ n’okpuru ya. Ma O jighị n’ihi onwe Ya ike ọ bụla nke a na-enyeghịkwa anyị n’efu. Dị ka mmadụ, Ọ zutere ọnwụnwa, wee merie ya n’ike e nyere Ya site n’aka Chineke. Ọ na-asị, ‘Ọ na-atọ m ụtọ ime uche Gị, O Chineke m: ee, iwu Gị dị n’ime obi m.’ Abụ Ọma 40:8. Ka Ọ na-ejegharị ejegharị na-eme ezi ihe, na-agwọkwa ndị nile Setan mere ka ha bụrụ ndị a na-emekpa ahụ, O mere ka o doo mmadụ anya àgwà iwu Chineke na ọdịdị nke ije ozi Ya. Ndụ Ya na-agba àmà na ọ ga-ekwe omume ka anyị kwa debe iwu Chineke.”

> “By His humanity, Christ touched humanity; by His divinity, He lays hold upon the throne of God. As the Son of man, He gave us an example of obedience; as the Son of God, He gives us power to obey. It was Christ who from the bush on Mount Horeb spoke to Moses saying, ‘I AM THAT I AM…. Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.’ Exodus 3:14. This was the pledge of Israel’s deliverance. So when He came ‘in the likeness of men,’ He declared Himself the I AM. The Child of Bethlehem, the meek and lowly Saviour, is God ‘manifest in the flesh.’ 1 Timothy 3:16. And to us He says: ‘I AM the Good Shepherd.’ ‘I AM the living Bread.’ ‘I AM the Way, the Truth, and the Life.’ ‘All power is given unto Me in heaven and in earth.’ John 10:11; 6:51; 14:6; Matthew 28:18. I AM the assurance of every promise. I AM; be not afraid. ‘God with us’ is the surety of our deliverance from sin, the assurance of our power to obey the law of heaven.” The Desire of Ages, 23, 24.

> “Site n’ịbụ mmadụ Ya, Kraịst metụrụ mmadụ aka; site n’ịbụ Chineke Ya, Ọ jidesiri ocheeze Chineke ike. Dị ka Nwa nke mmadụ, Ọ nyere anyị ihe nlereanya nke nrubeisi; dị ka Nwa nke Chineke, Ọ na-enye anyị ike irube isi. Ọ bụ Kraịst Onye si n’etiti ohia na-ere ọkụ n’Ugwu Horeb gwa Mozis, sị, ‘ABỤ M ONYE M BỤ…. Otú a ka ị ga-agwa ụmụ Izrel, ABỤ M ezitela m unu.’ Ọpụpụ 3:14. Nke a bụ nkwa nke mgbapụta Izrel. Ya mere mgbe Ọ bịara ‘n’oyiyi mmadụ,’ Ọ kpọsara Onwe Ya dịka ABỤ M. Nwa ahụ nke Betlehem, Onye Nzọpụta dị umeala n’obi na nke dị nwayọ, bụ Chineke ‘egosiri n’anụ ahụ.’ 1 Timoti 3:16. Ọ na-agwakwa anyị, sị: ‘ABỤ M Ezi Onye-ọzụzụ-aturu ahụ.’ ‘ABỤ M Achịcha dị ndụ ahụ.’ ‘ABỤ M Ụzọ ahụ, Eziokwu ahụ, na Ndụ ahụ.’ ‘Enyewo M ike niile n’eluigwe na n’ụwa.’ Jọn 10:11; 6:51; 14:6; Matiu 28:18. ABỤ M bụ nkwenye nke nkwa ọ bụla. ABỤ M; atụla egwu. ‘Chineke nọnyere anyị’ bụ nkwa doro anya nke nnapụta anyị n’aka mmehie, na nkwenye nke ike anyị irube isi n’iwu nke eluigwe.” The Desire of Ages, 23, 24.

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