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

Akwụkwọ Daniel - Nọmba Otu Narị na Iri Asatọ

The Prophetic Intersection of Rome, the Maccabees, and Modern Times: A Study in Daniel’s Visions

Nzukọ Amụma nke Rom, Ndị Makkabi, na Oge A Nke Ugbua: Nnyocha n’Ọhụ Daniel

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Jeff Pippenger

Published

April 10, 2024

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Uriah Smith wrote, “Rome became connected with the people of God, the Jews, by alliance, BC 162.” Most modern historians mark the date as 161 BC, and Smith twice references 161 BC, in the same book. My assumption is that this reference to 162 BC, is a typo.

Uriah Smith dere, “Rome sonyeere onwe ya na ndị nke Chineke, ndị Juu, site n’ọgbụgba-ndụ, n’afọ 162 BC.” Ọtụtụ ndị ọkà mmụta akụkọ ihe mere eme nke oge a na-akara ụbọchị ahụ dị ka 161 BC, ma Smith kpọtụrụ 161 BC ugboro abụọ n’otu akwụkwọ ahụ. Echiche m bụ na ntụaka a banyere 162 BC bụ njehie ide.

> “By verses 23 and 24 we are brought down this side of the league between the Jews and the Romans, BC 161, to the time when Rome had acquired universal dominion.” Uriah Smith, Daniel and the Revelation, 273.

> “N’amaokwu nke 23 na 24, a na-ebute anyị gbadata n’akụkụ a nke ọgbụgba ndụ dị n’etiti ndị Juu na ndị Rom, n’afọ 161 T.K., ruo n’oge Rome enwetalarị ọchịchị zuru ụwa ọnụ.” Uriah Smith, Daniel and the Revelation, 273.

Verses eleven and twelve, identify the victory and aftermath of the Battle of Raphia, which occurred in 217 BC, between the Seleucid Empire, led by Antiochus III the Great, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy IV Philopator.

Amaokwu nke iri na otu na nke iri na abụọ na-akọwapụta mmeri ahụ na ihe sochirinụ mgbe Agha Raphia gasịrị, nke mere n’afọ 217 T.K., n’etiti Alaeze Seleucid, nke Antiochus III onye Ukwu duru, na Alaeze Ptolemaic nke Ijipt, nke Eze Ptolemy IV Philopator duru.

The Battle of Panium, which occurred seventeen years later in 200 BC, was again between the Seleucid kingdom, and the Ptolemaic kingdom.

Agha Panium, nke mere afọ iri na asaa ka e mesịrị n’afọ 200 BC, bụkwa ọzọ n’etiti alaeze Seleucid na alaeze Ptolemaic.

The Maccabean Revolt, began in 167 BC, and was the Jewish rebellion against the Seleucid Empire’s attempts to suppress Jewish religious practices and impose Greek culture.

Nnupụisi Makkabi malitere n’afọ 167 T.O.A., ma bụrụ nnupụisi ndị Juu megide mgbalị Alaeze Seleucid imegide ma gbochie omume okpukpe ndị Juu, ma manye ọdịbendị Gris n’ahụ ha.

The rededication of the Second Temple in Jerusalem, which marks the historical event celebrated during Hanukkah, occurred in 164 BC, three years before the “league” of verse twenty-three. This event followed the successful military campaign of the Maccabees against the forces of the Seleucid Empire, led by the infamous Antiochus IV Epiphanes, who had desecrated the Temple and outlawed Jewish religious practices. Antiochus IV Epiphanes died shortly after the victory that is commemorated by Hanukkah, and marks the descent of Syrian power from that point onward in history.

Iredo Ụlọ Nsọ nke Abụọ dị na Jerusalem, nke na-akara ihe omume mere eme a na-eme emume ya n’oge Hanukkah, mere n’afọ 164 BC, afọ atọ tupu “njikọ aka” nke amaokwu nke iri abụọ na atọ. Ihe omume a sochiri mmeri agha nke ndị Makkabees meriri ndị agha nke Alaeze Ukwu Seleucid, nke Antiochus IV Epiphanes a ma ama n’ọjọọ duru, onye merụrụ Ụlọ Nsọ ahụ ma machibido omume okpukpe ndị Juu. Antiochus IV Epiphanes nwụrụ obere oge mgbe mmeri ahụ a na-echeta site na Hanukkah gasịrị, nke a na-akwa akara ya dịka mbilite n’ala nke ike Syria site n’oge ahụ gaa n’ihu n’akụkọ ihe mere eme.

In 200 BC, (which was also the time of the Battle of Panium), Rome, for the first time inserted itself into the prophetic history of Daniel chapter eleven. There is the symbol which establishes the vision. Its purposeful influence in that history identifies the work of Jezebel, a symbol of a church that pulls strings from behind the scenes. Jezebel was home in Samaria when her husband Ahab watched her prophets get slain by Elijah. Herodias was not at Herod’s birthday party, where her daughter Salome seduced Herod. In the history of the United States, the papacy, represented by the whore of Tyre, is forgotten, until the end of the symbolic seventy years. She then begins to sing her songs of deception to the kings of the earth. The year 200 BC typifies when she begins to openly sing to the kings in the last days, just before the soon coming Sunday law, as represented in verse sixteen.

N’afọ 200 T.K., (nke bụkwa oge Agha Panium), Rom, maka oge mbụ, tinyere onwe ya n’akụkọ amụma nke Daniel isi nke iri na otu. N’ebe ahụ ka akara ahụ dị nke na-eme ka ọhụụ ahụ guzosie ike. Mmetụta ya a kpebisiri ike n’akụkọ ihe mere eme ahụ na-akọwapụta ọrụ Jezebel, akara nke otu chọọchị na-adọ eriri site n’azụ ihe ngosi. Jezebel nọ n’ụlọ ya na Sameria mgbe di ya, Ahab, na-ekiri ka Ịlaịja na-egbu ndị amụma ya. Herodias anọghị na emume ụbọchị ọmụmụ Herod, ebe nwa ya nwanyị Salome rafuru Herod. N’akụkọ ihe mere eme nke United States, a na-echefu ọchịchị papal, nke akwụna Taịa na-anọchi anya ya, ruo na njedebe nke afọ iri asaa ahụ nke ihe nnọchianya. Mgbe ahụ, ọ malite ịkpọ abụ aghụghọ ya nye ndị eze nke ụwa. Afọ 200 T.K. bụ ihe atụ nke mgbe ọ malitere ịkpọ abụ n’ihu ọha nye ndị eze n’ụbọchị ikpeazụ, obere oge tupu iwu Sọnde nke na-abịa ngwa ngwa, dịka e si nọchie ya anya n’amaokwu nke iri na isii.

Before the “league” of the Jews in 161 BC to 158 BC, the Maccabees rededicated the temple, as is commemorated by Hanukkah in 164 BC. Then three years later, still in an ongoing struggle with the Syrians, the Maccabean Jews reached out to Rome for support. The “league” with Rome that was then formed becomes a prophetic test for God’s last-day students of prophecy.

Tupu e guzobe “ọgbụgba-ndụ” nke ndị Juu site n’afọ 161 BC ruo 158 BC, ndị Makkabi dozigharịrị ma nyefee ụlọ nsọ ahụ ọzọ, dịka Hanukkah si echeta ya n’afọ 164 BC. Mgbe ahụ, afọ atọ ka e mesịrị, ebe ọgụ ha na ndị Siria ka na-aga n’ihu, ndị Juu Makkabi gakwuru Rom ka ha nweta nkwado. “Ọgbụgba-ndụ” ahụ ha na Rom wee guzobe n’oge ahụ ghọrọ ule amụma nye ụmụ akwụkwọ amụma nke ụbọchị ikpeazụ nke Chineke.

History identifies 161 BC as the point where the “league” took place, but the pioneers identify that history as 158 BC. Was Miller right, or are the modern historians right? Miller added six hundred and sixty-six years (666), to the year 158 BC, and arrived at the year 508, when “the daily” was taken away. Search as you might, it will be extremely difficult, if not actually impossible to find a historical support for 158 BC as the league between the Jews and the Romans.

Akụkọ ihe mere eme na-akọwa 161 BC dị ka oge “njikọ” ahụ mere, ma ndị mbido ahụ na-akọwa akụkọ ihe mere eme ahụ dịka 158 BC. Miller ò ziri ezi, ma ọ bụ ndị ọkà mmụta akụkọ ihe mere eme nke oge a ò ziri ezi? Miller gbakwụnyere afọ narị isii na iri isii na isii (666) n’afọ 158 BC, wee ruo n’afọ 508, mgbe e wepụrụ “ihe a na-eme kwa ụbọchị.” Chọọ ka i nwere ike, ọ ga-esi nnọọ ike, ma ọ bụrụgodị na ọ gaghị ekwe omume n’eziokwu, ịchọta nkwado sitere n’akụkọ ihe mere eme maka 158 BC dịka njikọ dị n’etiti ndị Juu na ndị Rom.

Verse sixteen is the Sunday law, but before that history Rome enters into history to establish the vision in the year 200 BC. The Maccabean revolt began at Modein in 167 BC, and eventually they rededicated the temple in 164 BC. Then from 161 BC, to 158 BC, the Jews enter into a covenant with the Roman power. 161 BC to 158 BC represents a period of time which was required to establish the “league.” This understanding identifies the “league” in agreement with the historians’ testimony, and also with the chart that was directed by the hand of the Lord and should not be altered.

Amaokwu nke iri na isii bụ iwu ụbọchị Sọnde, ma tupu akụkọ ihe mere eme ahụ, Rom na-abanye n’akụkọ ihe mere eme iji guzobe ọhụụ ahụ n’afọ 200 BC. Nnupụisi ndị Maccabee bidoro na Modein n’afọ 167 BC, ma n’ikpeazụ ha wee doo ụlọ nsọ ahụ nsọ ọzọ n’afọ 164 BC. Mgbe ahụ, site n’afọ 161 BC ruo n’afọ 158 BC, ndị Juu na-abanye n’ọgbụgba ndụ ha na ọchịchị Rom. Afọ 161 BC ruo 158 BC na-anọchi anya oge a chọrọ iji guzobe “njikọ” ahụ. Nghọta a na-akọwapụta “njikọ” ahụ n’ụzọ kwekọrọ na àmà ndị odeakụkọ ihe mere eme, nakwa na chaatị ahụ nke aka Onyenwe anyị duziri, nke a na-ekwesịghị ịgbanwe.

The historians inform us that the process of negotiating treaties between ancient nations like Judah and Rome in the second century BC, varied depending on the specific circumstances, diplomatic protocols, and power dynamics involved. Typically, the process would begin with one party expressing interest in establishing a treaty or alliance with the other. In the case of Judah and Rome, Judah initiated contact with Rome to propose a formal alliance.

Ndị na-ede akụkọ ihe mere eme na-agwa anyị na usoro isi kparịta nkwekọrịta n’etiti mba oge ochie dịka Juda na Rom n’arọ nke abụọ T.K., dịgasịrị iche dabere n’ọnọdụ pụrụ iche ndị dị, ụkpụrụ omume ndọrọndọrọ ọchịchị, na nguzozi ike ndị metụtara ya. N’ozuzu, usoro ahụ na-amalite mgbe otu akụkụ gosipụtara mmasị ya n’ịtọpụta nkwekọrịta ma ọ bụ njikọ aka ya na nke ọzọ. N’ihe gbasara Juda na Rom, Juda bụ onye malitere ịkpọtụrụ Rom iji atụpụta njikọ aka a haziri ahazi.

Diplomatic channels would have been utilized to convey the proposal and initiate negotiations. This had to involve sending ambassadors or envoys to Rome to meet with its leaders or representatives. Once negotiations commenced, both parties would discuss the terms of the proposed treaty. This could involve a series of meetings, exchanges of diplomatic messages, and possibly the involvement of intermediaries or mediators to facilitate discussions. During negotiations, each party would consider the terms proposed by the other and may offer counter-proposals or seek amendments to certain terms. This process could involve careful deliberation, consultation with advisors, and assessments of the potential benefits and drawbacks of the proposed treaty.

A gaara eji ụzọ ndọrọ ndọrọ ọchịchị na ndị nnọchiteanya mba eme ihe iji zipu aro ahụ ma bido mkparịta ụka. Nke a ga-achọ iziga ndị nnọchi anya ma ọ bụ ndị ozi pụrụ iche gaa Rom izute ndị ndu ya ma ọ bụ ndị nnọchiteanya ya. Ozugbo mkparịta ụka malitere, akụkụ abụọ ahụ ga-atụle usoro nke nkwekọrịta ahụ a tụrụ aro. Nke a pụrụ ịgụnye usoro nzukọ dị iche iche, mgbanwe ozi ndọrọ ndọrọ ọchịchị, na ikekwe itinye ndị etiti ma ọ bụ ndị na-eme ka udo dị mfe iji kwado mkparịta ụka ahụ. N’oge mkparịta ụka, akụkụ ọ bụla ga-atụle usoro nke nke ọzọ tụrụ aro, ma nwee ike iwepụta aro mmeghachi omume ma ọ bụ chọọ mgbanwe n’usoro ụfọdụ. Usoro a pụrụ ịgụnye nlezianya miri emi n’ịtụle ihe, ịjụ ndụmọdụ n’aka ndị ndụmọdụ, na nyocha nke uru ndị a pụrụ inweta na ọghọm ndị nwere ike iso nkwekọrịta ahụ a tụrụ aro pụta.

If both parties reached an agreement on the terms of the treaty, formal documentation would be prepared outlining the terms and conditions agreed upon by both sides. The treaty would then need to be ratified by the respective authorities of each nation. In the case of Rome, this might involve approval by the Senate or other governing bodies. Similarly, in Judah, the treaty would likely require approval by its leadership or governing council. Once ratified, the treaty would be implemented, and both parties would be expected to adhere to its terms. This might involve various forms of cooperation, mutual defense agreements, trade relations, or other forms of diplomatic engagement outlined in the treaty.

Ọ bụrụ na akụkụ abụọ ahụ eruo nkwekọrịta banyere usoro nke ọgbụgba ndụ ahụ, a ga-akwadebe akwụkwọ iwu zuru oke nke ga-akọwapụta usoro na ọnọdụ ndị akụkụ abụọ ahụ kwetara. Mgbe ahụ, ọ ga-adị mkpa ka ndị ọchịchị kwesịrị ekwesị nke mba ọ bụla kwado ọgbụgba ndụ ahụ. N’ihe gbasara Rome, nke a pụrụ ịgụnye nkwado nke Ụlọ Nzukọ Ndị Okenye ma ọ bụ òtù ọchịchị ndị ọzọ. N’otu aka ahụ, na Judah, ọ ga-abụ na ọgbụgba ndụ ahụ ga-achọ nkwado nke ndị ndu ya ma ọ bụ kansụl ọchịchị ya. Ozugbo a kwadoro ya, a ga-ebute ọgbụgba ndụ ahụ n’ọrụ, a ga-atụkwa anya na akụkụ abụọ ahụ ga-edebe usoro ya. Nke a pụrụ ịgụnye ụdị dị iche iche nke imekọ ihe ọnụ, nkwekọrịta nchekwa ibe ya, mmekọrịta azụmahịa, ma ọ bụ ụdị ndị ọzọ nke mmekọrịta ndọrọ ndọrọ ọchịchị e depụtara n’ime ọgbụgba ndụ ahụ.

In the second century BC, travel from Judea (located in the eastern Mediterranean region) to Rome (located in central Italy) would have been a challenging and time-consuming endeavor, especially considering the limitations of ancient transportation methods. The distance between Judea and Rome is approximately 1,500 to 2,000 kilometers (930 to 1,240 miles) depending on the specific route taken. Sea travel was often faster and more efficient than overland travel in ancient times, but sea travel was subject to the prevailing winds. Traveling by ship from a port in Judea to a port in Italy (such as Ostia, the port of Rome) could take several weeks, depending on factors like wind conditions, sea currents, and the type of vessel used.

N’arọ nke abụọ T.K., njem si na Judia (nke dị na mpaghara ọwụwa anyanwụ Oké Osimiri Mediterenian) gaa Rom (nke dị n’etiti Ịtali) gaara abụ ọrụ siri ike ma na-ewe ogologo oge, ọkachasị ma a tụlee njedebe nke ụzọ njem ndị oge ochie. Anya dị n’etiti Judia na Rom dị ihe dịka kilomita 1,500 ruo 2,000 (maịl 930 ruo 1,240), dabere n’ụzọ e si aga. N’oge ochie, njem n’oké osimiri na-adịkarị ngwa ngwa ma baa uru karịa njem n’ala, ma njem n’oké osimiri na-adabere n’ifegharị ifufe ndị na-achị. Iji ụgbọ mmiri si n’ọdụ ụgbọ mmiri dị na Judia gaa n’ọdụ ụgbọ mmiri dị na Ịtali (dịka Ostia, ọdụ ụgbọ mmiri nke Rom) pụrụ iwe ọtụtụ izu, dabere n’ihe ndị dị ka ọnọdụ ifufe, iyi mmiri n’oké osimiri, na ụdị ụgbọ mmiri e ji eme njem.

Overland travel from Judea to Rome would have been slower and more arduous. Travelers would have to navigate through various terrains, including mountains, valleys, and rivers, and contend with obstacles such as bandits and hostile territories. It’s estimated that travel by foot or by horse-drawn carriage could take several months. Travel time would have also been influenced by factors such as the condition of roads, availability of accommodations and rest stops, and the need to rest and resupply along the way.

Ije n’ala site na Judia ruo Rom ga-adịwo nwayọ karịa ma sie ike karị. Ndị njem ga-achọ ịgafe site n’ụdị ala dị iche iche, gụnyere ugwu, ndagwurugwu, na osimiri, ma na-alụkwa ọgụ megide ihe mgbochi dịka ndị ohi na mpaghara ndị iro nọ. A na-atụ anya na njem a na-eme n’ụkwụ ma ọ bụ n’ụgbọ ịnyịnya nke ịnyịnya na-adọ nwere ike iwe ọtụtụ ọnwa. Oge njem ga-abụkwa nke ihe ndị dị ka ọnọdụ okporo ụzọ, nnweta ebe obibi na ebe izuike, nakwa mkpa izuike na ịnakọta ihe oriri na ihe ndị ọzọ dị mkpa n’ụzọ, ga-emetụta.

When the Maccabean Jews sought a league with Rome, they would have needed to send ambassadors to Rome. Once those ambassadors were received by the Roman authorities, there would be a period of negotiation. In historical theory, for no precise record is available, once a treaty was formalized, it would need to be taken back to Judea for confirmation, and then probably it would need to be returned to Rome to confirm the acceptance of the Jews. It is almost impossible to believe that the process of forming an alliance in that period of time would have been accomplished in one year, so the understanding that the “league” represents a process from 161 BC to 158 BC fits other lines of prophecy that identify the history that leads to the Sunday law of verse sixteen.

Mgbe ndị Juu Makkabi chọpụtara ime ọgbụgba ndụ na Rom, ọ ga-abụ na ha kwesịịrị iziga ndị nnọchi anya ha na Rom. Ozugbo ndị ọchịchị Rom natara ndị nnọchi anya ahụ, oge mkparịta ụka ga-esochi. N’okwu echiche akụkọ ihe mere eme, n’ihi na ọ dịghị ndekọ ziri ezi dị, ozugbo e mere nkwekọrịta ahụ ka ọ bụrụ nke iwu kwadoro, a ga-achọ iburu ya laghachi na Judia ka e kwado ya, ma eleghị anya, a ga-achọkwa iweghachikwa ya na Rom iji kwado nnabata nke ndị Juu. Ọ fọrọ nke nta ka ọ bụrụ ihe na-agaghị ekwe omume ikwere na usoro imepụta njikọ aka n’oge ahụ gaara arụzu n’ime otu afọ, ya mere nghọta ahụ na “ọgbụgba ndụ” ahụ na-anọchi anya usoro sitere n’afọ 161 T.K. ruo 158 T.K. kwekọrọ na ahịrị amụma ndị ọzọ na-akọwapụta akụkọ ihe mere eme nke na-eduga n’iwu Sunday nke amaokwu nke iri na isii.

A “league” that all historians agree was initiated by the Maccabean Jews, began in Judea in 161 BC. The purpose was that the Jews wanted support against the Syrians who they had been struggling with since their revolt began in 167 BC. The revolt was sparked by the efforts of Mattathias, a Jewish priest, and his five sons, particularly Judas Maccabee, to resist the Hellenization policies imposed by the Seleucid ruler Antiochus IV Epiphanes. These policies included attempts to suppress Jewish religious practices and force the adoption of Greek customs and beliefs.

“Otu njikọ” nke ndị ọkà mmụta akụkọ ihe mere eme niile kwenyere na ndị Juu Makkabean malitere, bidoro na Judia n’afọ 161 T.K. Ebumnuche ya bụ na ndị Juu chọrọ nkwado megide ndị Siria, ndị ha na ha nọworo n’ọgụ kemgbe nnupụisi ha malitere n’afọ 167 T.K. A kpalitere nnupụisi ahụ site ná mgbalị Mattathias, onye nchụàjà Juu, na ụmụ ya ndị ikom ise, ọkachasị Judas Makkabi, imegide atumatu ime ka ndị Juu soro omenala ndị Helenistik nke Antiochus IV Epiphanes, onye ọchịchị Seleucid, tinyere n’ọrụ. Atumatu ndị a gụnyere mgbalị igbochi omume okpukpe ndị Juu ma manye ha ịnakwere omenala na nkwenkwe ndị Gris.

The catalyst for the revolt was an incident in the village of Modein, where Mattathias refused to comply with a decree to offer a sacrifice to a Greek deity. “Modein” is derived from the Hebrew word “modi’a,” which means “to declare” or “to protest.” In his protest, Mattathias killed a Jewish apostate who was about to perform the sacrifice, and he and his sons fled to the hills, initiating a guerrilla warfare campaign against the Seleucid forces. The Maccabean Revolt lasted for several years, during which the Maccabees engaged in numerous battles against the Seleucids and their allies. Despite being vastly outnumbered and out-equipped, the Maccabees achieved several significant victories.

Ihe kpaliri nnupụisi ahụ bụ otu ihe merenụ n’obodo nta Modein, ebe Mattathias jụrụ irube isi n’iwu e nyere ka e chụọrọ chi ndị Gris àjà. “Modein” sitere n’okwu Hibru “modi’a,” nke pụtara “ikwupụta” ma ọ bụ “ime mkpesa.” N’ime mkpesa ya, Mattathias gburu otu onye Juu nupụrụ okwukwe isi nke na-achọ ịrụ àjà ahụ, ya na ụmụ ya wee gbaga n’ugwu, si otú a malite agha okpuru megide ndị agha Seleucid. Nnupụisi ndị Maccabee dịgideere ọtụtụ afọ, n’ime ha ka ndị Maccabee lụrụ ọtụtụ agha megide ndị Seleucid na ndị ha na ha jikọrọ aka. N’agbanyeghị na ha dị nnọọ nta n’ọnụọgụ ma dịkwa nnọọ ala n’akụrụngwa agha, ndị Maccabee nwetara ọtụtụ mmeri dị mkpa.

The Seleucid Empire was seeking to impose the religion of Greece upon the Jews, and the Greeks represent the globalists of the last days. Their religion is expressed in the woke-ism that is currently being forced upon the United States and the world, by the globalist forces of the banking system, the mainstream media, the educational centers, and the tearing down of national distinctions through the forced immigration of illegal aliens. When Antiochus Epiphanes was forcing the Greek religion upon the Jews, there were Jews who were cooperating with his efforts. The Maccabees represent one class of apostate Jews, who were resisting the religion of Greece, but there was also another class of apostate Jews who were supporting the work of enforcing the Greek religion.

Alaeze Seleucid nọ na-achọ ịmanye okpukpe Gris n’ahụ ndị Juu, ndị Gris ahụkwa na-anọchi anya ndị globalist nke ụbọchị ikpeazụ. A na-egosipụta okpukpe ha n’ime woke-ism a na-amanye ugbu a n’ahụ United States na ụwa, site n’aka ike ndị globalist nke usoro akụ na ụba ụlọ akụ, mgbasa ozi bụ isi, ebe agụmakwụkwọ, na nbibi ọdịiche mba dị iche iche site n’ịmanye mbata nke ndị ọbịa iwu na-akwadoghị. Mgbe Antiochus Epiphanes nọ na-amanye okpukpe Gris n’ahụ ndị Juu, e nwere ụfọdụ ndị Juu na-arụkọ ọrụ na mgbalị ya. Ndị Maccabees na-anọchi anya otu klas nke ndị Juu dapụrụ n’ezi okwukwe, ndị na-eguzogide okpukpe Gris, ma e nwekwara klas ọzọ nke ndị Juu dapụrụ n’ezi okwukwe bụ ndị na-akwado ọrụ nke ime ka e mezuo okpukpe Gris.

Verse sixteen is the soon coming Sunday law, and the threefold union of the dragon, the beast and false prophet. That history is preceded by verses thirteen through fifteen, where the three battles of verse forty occur from verse ten (1989), verses eleven and twelve (the Ukrainian war), and the Battle of Panium. The Battle of Panium represents a battle in which the two-horned earth beast prevails over the globalist’s religious and political philosophies.

Amaokwu nke iri na isii bụ iwu Ụka nke ụbọchị Sọnde nke na-abịa ngwa ngwa, na njikọ nke ugboro atọ nke dragọn ahụ, anụ ọhịa ahụ, na onye amụma ụgha ahụ. A na-ebute akụkọ ihe mere eme ahụ ụzọ site n’amaokwu nke iri na atọ ruo nke iri na ise, ebe ọgụ atọ nke amaokwu nke iri anọ na-eme site n’amaokwu nke iri (1989), amaokwu nke iri na otu na nke iri na abụọ (agha Ukraine), na Agha Panium. Agha Panium na-anọchi anya ọgụ nke anụ ọhịa nke nwere mpi abụọ si n’ụwa na-emeri nkà ihe ọmụma okpukpe na ndọrọ ndọrọ ọchịchị nke ndị globalist.

In that battle the final president of the United States must deal with the aftermath of Putin’s victory and subsequent collapse represented in verses eleven and twelve. He will form an alliance with NATO, or the United Nations, in order to resolve the fallout from the collapse of Russia, and within the history of that alliance he will engage the United Nations in the Battle of Panium. The third battle of verse forty, will be as the first battle of verse forty. As the Soviet Union collapsed under the economic and military force of the United States, the globalists of the United Nations will be forced to repeat “perestroika” the key component of Gorbachev’s efforts to reform the Soviet Union, though they ultimately contributed to the unraveling of the Soviet system and the eventual dissolution of the Soviet Union.

N’agha ahụ, onyeisiala ikpeazụ nke United States aghaghị ịnagide ihe ga-esi na mmeri Putin na mbibi na-esote ya pụta, nke e gosipụtara n’amaokwu nke iri na otu na nke iri na abụọ. Ọ ga-eme njikọ aka na NATO, ma ọ bụ United Nations, iji dozie ihe ga-esi na mbibi Russia pụta; ma n’ime akụkọ ihe mere eme nke njikọ aka ahụ, ọ ga-etinye United Nations n’Agha Panium. Agha nke atọ nke amaokwu nke iri anọ ga-adị ka agha mbụ nke amaokwu nke iri anọ. Dịka Soviet Union dara n’okpuru ike akụ na ụba na agha nke United States, a ga-amanye ndị globalists nke United Nations imeghachi “perestroika,” bụ isi akụkụ dị mkpa nke mbọ Gorbachev mere ịgbanwe Soviet Union, n’agbanyeghị na n’ikpeazụ ha nyere aka n’ịtọgbọrọ usoro Soviet ma bute nkwụsị nke Soviet Union n’ikpeazụ.

The third battle is illustrated by the first battle, and through economics and military pressure Trump, as represented by Reagan, will force the United Nations into “perestroika,” which means restructuring or reformation. The restructuring will place the United States upon the head of the ten kings’ system that is the United Nations. In the battle the papacy will then introduce itself into history, claiming to be the defender of the system that Trump is then conquering.

A na-egosi agha nke atọ site n’agha nke mbụ, ma site n’akụnụba na nrụgide agha, Trump, dịka e si anọchi ya anya site n’aka Reagan, ga-amanye Mba Ndị Dị n’Otu ka ha banye n’ime “perestroika,” nke pụtara nhazigharị ma ọ bụ mmegharị. Nhazigharị ahụ ga-edobe United States n’elu isi usoro ndị eze iri ahụ nke bụ Mba Ndị Dị n’Otu. N’ime agha ahụ, papacy ga-ebubata onwe ya n’akụkọ ihe mere eme, na-azọrọ na ọ bụ onye na-agbachitere usoro ahụ Trump na-emeri n’oge ahụ.

In the same history Trump will face an internal Civil War that he will be forced to address, just as Abraham Lincoln was forced to address. The Civil War will be among two opposing apostate factions within the United States. One class represented by those who have accepted the religion and philosophy of woke-ism, who are the progressive globalists of both political parties. The other class (MAGA-ism) professes to be genuine Protestants, though they lost that mantle in 1844.

N’otu akụkọ ahụ kwa, Trump ga-eche agha obodo dị n’ime nke a ga-amanye ya idozi, dịka e si manye Abraham Lincoln idozi ya. Agha obodo ahụ ga-adị n’etiti òtù abụọ na-emegide onwe ha nke ndị dapụrụ n’ezi okwukwe n’ime United States. Otu òtù, nke ndị ahụ bụ́ ndị anabatala okpukpe na nkà ihe ọmụma nke woke-ism nọchiri anya ya, bụ ndị globalist na-enwe echiche na-aga n’ihu n’ime pati ndọrọ ndọrọ ọchịchị abụọ ahụ. Òtù nke ọzọ (MAGA-ism) na-ekwupụta na ha bụ ezi ndị Protestant, ọ bụ ezie na ha tufuru aha nsọpụrụ ahụ n’afọ 1844.

The President’s faction is represented by MAGA-ism, and is based upon the misguided claim of upholding true Protestantism and the Constitution. Woke-ism’s claim is the religion of Mother Earth, the New Age and the belief that the Constitution is applied by the existing circumstances of society’s norms, not by the archaic ideas of the founding fathers.

A na-anọchi anya òtù Onyeisi ala ahụ site na MAGA-ism, e wukwasịkwara ya n’elu nkwupụta ezighi ezi na ọ na-akwado ezi Protestantism na Iwu Ọchịchị. Nkwupụta Woke-ism bụ okpukpe nke Nne Ụwa, New Age, na nkwenkwe na a na-etinye Iwu Ọchịchị n’ọrụ site n’ọnọdụ ndị dị ugbu a nke ụkpụrụ obodo, ọ bụghị site n’echiche ochie nke ndị nna tọrọ ntọala.

Mattathias (Trump) will end the attempts of the globalist-progressive Democrats within the United States as represented by the revolt that began in Modein in 167 BC. Trump will then repeat the history of 164 BC, when the Maccabees rededicated the temple, as commemorated by the observance of Hanukkah. Then in the period represented from 161 BC to 158 BC, Trump will begin the final push for erecting the image of the papacy, which is an image that identifies an illicit relationship between the religious power and the political power. In 158 BC the league will be implemented as the soon coming Sunday law of verse sixteen is enforced.

Mátatías (Trump) ga-akwụsị mbọ ndị Democrat ndị ụwa ọnụ na ndị na-aga n’ihu ime n’ime United States, dịka nnupụisi ahụ nke malitere na Modein n’afọ 167 BC na-anọchi anya ya. Mgbe ahụ Trump ga-emeghachi akụkọ ihe mere eme nke afọ 164 BC, mgbe ndị Maccabee nyere ụlọ nsọ ahụ ọzọ nsọ, dịka e si echeta ya n’emume Hanukkah. Mgbe ahụ n’oge a na-anọchi anya ya site n’afọ 161 BC ruo 158 BC, Trump ga-amalite mkpali ikpeazụ maka iwulite oyiyi nke ọchịchị papacy, nke bụ oyiyi na-egosi mmekọrịta iwu na-akwadoghị n’etiti ike okpukpe na ike ndọrọ ndọrọ ọchịchị. N’afọ 158 BC a ga-etinye ọgbụgba ndụ ahụ n’ọrụ, dịka iwu Sunday nke amaokwu nke iri na isii, nke na-abịa n’oge na-adịghị anya, ga-amanye.

Daniel eleven first identifies how Rome politically takes control, and then Daniel repeats and enlarges the same history with a line identifying how Rome deals with God’s people in the very same history. From verse sixteen unto verse nineteen the three obstacles to pagan Rome taking control of the world are illustrated. In verse sixteen, Syria was conquered by pagan Rome in 65 BC, and then Judea was conquered by Pompey in 63 BC. Verse sixteen identifies when Rome was to stand in the glorious land, and in so doing is typifying the Sunday law of verse forty-one of the same chapter.

Daniel isi nke iri na otu na-ebu ụzọ kọwaa otú Rome si were ọchịchị ndọrọ ndọrọ ọchịchị were jide ọchịchị, mgbe ahụ Daniel na-emegharịkwa ma na-agbatịkwuo otu akụkọ ihe mere eme ahụ site n’ahịrị nke na-akọwa otú Rome si emeso ndị Chineke n’otu akụkọ ihe mere eme ahụ kpọmkwem. Site n’amaokwu nke iri na isii ruo n’amaokwu nke iri na itoolu, a na-egosi ihe mgbochi atọ ahụ megide ka Rome nke ndị na-ekpere arụsị were jide ọchịchị ụwa. N’amaokwu nke iri na isii, Rome nke ndị na-ekpere arụsị meriri Syria n’afọ 65 BC, ma mgbe ahụ Pompey meriri Judia n’afọ 63 BC. Amaokwu nke iri na isii na-akọwa oge Rome ga-eguzo n’Ala ahụ Dị Ebube, ma n’ime ime otú ahụ ọ na-anọchite anya iwu Sọnde nke amaokwu nke iri anọ na otu nke otu isiakwụkwọ ahụ.

It is important to note that the history of the conquering occurred in 63 BC [parallel to 1863], in the midst of a Civil War taking place within Jerusalem. Uriah Smith stated, “On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea.”

Ọ dị mkpa ịrịba ama na akụkọ ihe mere eme nke mmeri ahụ mere n’afọ 63 T.K. [nke kwekọrọ na 1863], n’etiti Agha Obodo nke na-eme n’ime Jerusalem. Uriah Smith kwuru, “Mgbe Pompey si n’ụzọ agha ya megide Mithridates, eze Pontus, lọta, ndị asọmpi abụọ, Hyrcanus na Aristobulus, nọ na-alụ ọgụ maka okpueze Judia.”

The names “Hyrcanus” and “Aristobulus’ are both of Greek origin and have historical significance, particularly in the context of Jewish history during the Hellenistic period and the Hasmonean dynasty. “Hyrcanus” is derived from the Greek word “Hurkanos,” which likely originated from the word “hurkan,” meaning “wolf” in the Persian language. Hyrcanus was a name borne by several Hasmonean rulers. “Aristobulus” means “best counselor” or “best adviser.” Aristobulus was another name borne by several Hasmonean rulers. Both “Hyrcanus” and “Aristobulus” are names associated with significant figures in Jewish history during the Hasmonean period. They were rulers who played important roles in the governance and expansion of the Hasmonean Kingdom in Judea. The prophetic descendants and representatives of the Hasmonean kingdom in the time of Christ was the Pharisees.

Aha “Hyrcanus” na “Aristobulus” bụcha aha sitere n’asụsụ Gris ma nwee nnukwu ihe ọ pụtara n’akụkọ ihe mere eme, karịsịa n’ihe gbasara akụkọ ndị Juu n’oge Hellenistic na n’oge ọchịchị ndị Hasmonean. “Hyrcanus” sitere n’okwu Gris “Hurkanos,” nke o yikarịrị ka o si n’okwu “hurkan” pụta, nke pụtara “agụ ọhịa” n’asụsụ Peasia. Hyrcanus bụ aha ọtụtụ ndị ọchịchị Hasmonean jiri. “Aristobulus” pụtara “onye ndụmọdụ kachasị mma” ma ọ bụ “onye ndụmọdụ kacha mma.” Aristobulus bụkwa aha ọtụtụ ndị ọchịchị Hasmonean jiri. Ma “Hyrcanus” ma “Aristobulus” bụ aha ndị metụtara ndị a ma ama n’akụkọ ndị Juu n’oge Hasmonean. Ha bụ ndị ọchịchị rụrụ ọrụ dị mkpa n’ịchịkwa na n’ịgbasa Alaeze Hasmonean n’ala Judia. Ụmụ na ndị nnọchi anya amụma nke alaeze Hasmonean n’oge Kraịst bụ ndị Farisii.

When Pompey conquered Jerusalem, two political parties both traced their origins back to the time of the revolt represented by Modein in 167 BC. Once Pompey was drawn into the rebellion, he determined to take Jerusalem and the political party of Aristobulus determined to resist him, but the party of Hyrcanus determined to open the gates to Pompey. Pompey then mounted his attack upon Jerusalem and three months later Jerusalem was forever under the jurisdiction of Rome.

Mgbe Pompey meriri Jerusalem, òtù ndọrọ ndọrọ ọchịchị abụọ lọrọ azụ gbanye mgbọrọgwụ ha n’oge nnupụisi ahụ nke Modein nọchiri anya ya n’afọ 167 BC. Ozugbo e tinyechara Pompey n’ime nnupụisi ahụ, o kpebiri iweta Jerusalem n’okpuru ya, òtù ndọrọ ndọrọ ọchịchị nke Aristobulus wee kpebie iguzogide ya, ma òtù nke Hyrcanus kpebiri imeghe ọnụ ụzọ ámá nye Pompey. Pompey wee bido mwakpo ya megide Jerusalem, ọnwa atọ ka e mesịrị Jerusalem wee bụrụ ruo mgbe ebighị ebi n’okpuru ikike ọchịchị Rome.

By verse nineteen Egypt, the third and final obstacle, was taken by Rome. Then in verse twenty the birth of Christ is identified as Daniel begins to set forth how Rome would deal with God’s people in that history. In verses twenty-one and twenty-two Christ is crucified. In verse twenty-three, the league that began in 161 BC to 158 BC, is identified immediately after the verses that describe the cross where the apostate Jews proclaimed they “had no king, but Caesar.” The line of the apostate Jews, represented by the Maccabees, who had resisted the inroads of Greek religious philosophy, and in so doing formed an unholy relationship with Rome, follows the verse identifying the history of the cross, where the fruit of their unholy relationship was fully manifested.

N’amaokwu nke iri na itoolu, e jidere Ijipt, ihe mgbochi nke atọ na nke ikpeazụ, n’aka Rom. Mgbe ahụ n’amaokwu nke iri abụọ, a kọwara ọmụmụ Kraịst ka Daniel na-amalite ịkọwa otú Rom ga-esi emeso ndị Chineke n’akụkọ ihe mere eme ahụ. N’amaokwu nke iri abụọ na otu na nke iri abụọ na abụọ, a kpọgidere Kraịst n’obe. N’amaokwu nke iri abụọ na atọ, a na-akọwapụta njikọ ahụ malitere n’afọ 161 T.K. ruo 158 T.K., ozugbo na-eso amaokwu ndị na-akọwa obe ebe ndị Juu ndị dapụrụ n’okwukwe kwusara na ha “enweghị eze ọzọ, ma e wezụga Siza.” Ahịrị ndị Juu ndị dapụrụ n’okwukwe, ndị Maccabees nọchiri anya ha, bụ́ ndị gbochiri nbata nke nkà ihe ọmụma okpukpe Gris, ma site n’ime otú ahụ guzobe mmekọrịta na-adịghị nsọ na Rom, na-esote amaokwu ahụ nke na-akọwa akụkọ ihe mere eme nke obe, ebe mkpụrụ nke mmekọrịta ha na-adịghị nsọ gosipụtara onwe ya n’uju.

The Shekinah never returned to the temple that was erected after the seventy years of captivity. The last prophetic testimony, proclaimed by Malachi, was given about the middle of the fifth century BC. There had been no visible presence of God, nor any prophetic testimony for hundreds of years before the Maccabees stood up against the globalist Greek influence. At the beginning of their revolt, they accomplished the very rebellion that both Ptolemy and King Uzziah had attempted, when both kings sought to fulfill the role of priest and make an offering in the temple.

Shekinah alọghachighị n’ụlọ nsọ ahụ e wuru mgbe afọ iri asaa nke ịdọkpụ n’agha gasịrị. E nyere àmà amụma ikpeazụ, nke Malakaị kwusara, ihe dị ka etiti narị afọ nke ise T.K. Enweghị ọnụnọ Chineke a na-ahụ anya, ma ọ bụkwa àmà amụma ọ bụla, ruo ọtụtụ narị afọ tupu ndị Makkabi bilie megide mmetụta Gris nke ụwa niile. Ná mmalite nnupụisi ha, ha mezuru nnupụisi ahụ kpọmkwem nke ma Ptolemi ma Eze Uzaịa nwara ime, mgbe eze abụọ ahụ chọrọ imezu ọrụ nchụàjà ma chụọ àjà n’ụlọ nsọ.

Jonathan Apphus (also known as Jonathan Maccabeus), was one of the sons of Mattathias, who initiated the Maccabean Revolt, and he played a significant role in leading the Jewish rebellion against the Seleucid Empire. After the death of his brother Judas Maccabee in battle, Jonathan assumed leadership of the Maccabean forces. In addition to his military and political leadership, Jonathan also took on the role of high priest, serving as the spiritual leader of the Jewish people. Jonathan’s dual role as both leader and high priest marked a significant development in Jewish history, as it consolidated both political and religious authority within the Hasmonean dynasty. His leadership helped to strengthen Jewish autonomy and establish the Hasmonean rule in Judea.

Jonatan Apphus (onye a makwaarakwa dị ka Jonathan Maccabeus), bụ otu n’ime ụmụ Mattathias, onye bidoro Nnupụisi ndị Makkabi, ọ rụkwara ọrụ dị oke mkpa n’idu nnupụisi ndị Juu megide Alaeze Seleucid. Mgbe nwanne ya nwoke, Judas Makkabi, nwụsịrị n’agha, Jonatan weghaara ndu nke ndị agha Makkabi. E wezụga ndu agha na nke ndọrọ ndọrọ ọchịchị ya, Jonatan werekwa ọrụ nke nnukwu nchụàjà, na-eje ozi dịka onye ndu ime mmụọ nke ndị Juu. Ọrụ abụọ Jonatan nwere dịka ma onye ndu ma nnukwu nchụàjà ghọrọ mmepe dị mkpa n’akụkọ ihe mere eme ndị Juu, n’ihi na ọ chịkọtara ma ikike ndọrọ ndọrọ ọchịchị ma nke okpukpe n’ime ọchịchị ndị Hasmonean. Ndu ya nyere aka ime ka nnwere onwe ndị Juu sie ike ma guzobe ọchịchị ndị Hasmonean na Judia.

The very sin which Ptolemy attempted after the victory of Raphia was accomplished at the very beginning of the revolt of the Maccabees. It was the same sin that was resisted by the priests in the time of king Uzziah, but the Maccabees’ professed defense of God’s temple services was a misguided and rebellious manifestation of the combination of church and state, and as such, typifies the rebellion of apostate Protestantism that is now rallying in support of Trump against the inroads of Biden’s globalist woke-ism.

Nnọọ mmehie ahụ Ptolemy nwara ime mgbe mmeri Raphia gasịrị ka emezuru n’isi mbido nnupụisi nke ndị Maccabee. Ọ bụ otu mmehie ahụ ka ndị nchụàjà guzogidere n’oge eze Uzziah, ma nkwupụta ndị Maccabee na ha na-echebe ọrụ ofufe nke ụlọ nsọ Chineke bụ ngosipụta na-ezighị ezi ma bụrụkwa nke nnupụisi nke njikọta ụka na ọchịchị, ma n’otu a, ọ na-anọchi anya nnupụisi nke Protestantism dapụrụ n’ezi okwukwe nke na-agbakọta ugbu a iji kwado Trump megide mbata nke okwukwe ụwa niile na woke-ism nke Biden.

The Bible teaches that you will know them by their fruits, and the Pharisees during the time of Christ were the final remnants of the Hasmonean dynasty that began with Mattathias. Mattathias, and the rebellion he began, bore the fruits of Pharisee-ism, as does the apostate Protestants that are supporting the concept of “Make America Great Again”. America was great when the Constitution was understood to keep church and state separated from each other, but at the counterfeit miracle represented by the victory that is commemorated by the feast of Hanukkah, the movement for Sunday legislation will come out into the open.

Akwụkwọ Nsọ na-akụzi na unu ga-amata ha site n’ụfọdụ mkpụrụ ha, ma ndị Farisii n’oge Kraịst bụ ndị fọdụrụ n’ikpeazụ nke usoro eze Hasmonean nke malitere n’aka Mattathias. Mattathias, na nnupụisi ahụ o bidoro, mịrị mkpụrụ nke omume Farisii, dịka ndị Protestant dapụrụ n’ezi okwukwe na-akwado echiche nke “Make America Great Again” na-emekwa. America dị ukwu mgbe a ghọtara Iwu Ukpuru ya dị ka ihe na-edobe ụka na ọchịchị ka ha kewapụrụ onwe ha n’ebe ibe ha nọ, ma n’ọrụ ebube aghụghọ ahụ nke mmeri a na-echeta site n’emume Hanukkah nọchiri anya ya, mmegharị maka iwu ụbọchị Sọnde ga-apụta n’ìhè.

We will continue this study in the next article.

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

> “Heretofore those who presented the truths of the third angel’s message have often been regarded as mere alarmists. Their predictions that religious intolerance would gain control in the United States, that church and state would unite to persecute those who keep the commandments of God, have been pronounced groundless and absurd. It has been confidently declared that this land could never become other than what it has been—the defender of religious freedom. But as the question of enforcing Sunday observance is widely agitated, the event so long doubted and disbelieved is seen to be approaching, and the third message will produce an effect which it could not have had before.

> “Ruo ugbu a, a na-elekarị ndị na-ewebata eziokwu nke ozi mmụọ ozi nke atọ anya dịka ndị na-akpọ mkpu ịdọ aka ná ntị efu. A kọwawo amụma ha na ndidi okpukpe ga-achịkwa na United States, na chọọchị na ọchịchị ga-ejikọta ọnụ iji kpagbuo ndị na-edebe iwu Chineke, dịka ihe na-enweghị ntọala na ihe nzuzu. E kwuputara ya n’ụzọ nwere ntụkwasị obi na ala a agaghị enwe ike bụrụ ihe ọ bụla ọzọ karịa ihe ọ dịbu—onye na-agbachitere nnwere onwe okpukpe. Ma ebe a na-akpalite ajụjụ banyere ime ka idebe ụbọchị Sọnde bụrụ iwu n’ebe nile, a na-ahụ na ihe omume ahụ a nọrọ ogologo oge na-enwe obi abụọ banyere ya ma na-ekweghị na ya na-abịaru nso, ozi nke atọ ga-emekwa mmetụta nke ọ na-enweghị ike inwe na mbụ.

> “In every generation God has sent His servants to rebuke sin, both in the world and in the church. But the people desire smooth things spoken to them, and the pure, unvarnished truth is not acceptable. Many reformers, in entering upon their work, determined to exercise great prudence in attacking the sins of the church and the nation. They hoped, by the example of a pure Christian life, to lead the people back to the doctrines of the Bible. But the Spirit of God came upon them as it came upon Elijah, moving him to rebuke the sins of a wicked king and an apostate people; they could not refrain from preaching the plain utterances of the Bible— doctrines which they had been reluctant to present. They were impelled to zealously declare the truth and the danger which threatened souls. The words which the Lord gave them they uttered, fearless of consequences, and the people were compelled to hear the warning.

> “N’ọgbọ niile, Chineke ezitewo ndị-orù Ya ka ha baa mmehie mba, ma n’ụwa ma n’ime ụka. Ma ndị mmadụ na-achọ ka e gwa ha okwu ndị na-atọ ụtọ, eziokwu ahụ dị ọcha nke e nweghị ihe e ji maa mma adịghịkwa anabata ha. Ọtụtụ ndị mmezigharị, mgbe ha malitere ọrụ ha, kpebiri iji amamihe ukwu mee ihe n’ịlụso mmehie nke ụka na nke mba ọgụ. Ha nwere olileanya na, site n’ọmụmaatụ nke ndụ Kraịst dị ọcha, ha ga-eduga ndị mmadụ azụ n’ozizi nke Akwụkwọ Nsọ. Ma Mmụọ nke Chineke bịakwasịrị ha dịka Ọ bịakwasịrị Elaija, na-akpali ya ka ọ baa mmehie nke eze ajọ omume na nke ndị mmadụ dapụrụ n’okwukwe; ha enweghị ike izere ikwusa okwu doro anya nke Akwụkwọ Nsọ—ozizi ndị ha chọghị ibipụta na mbụ. A kpaliri ha iji ịnụ ọkụ n’obi kwupụta eziokwu na ihe ize ndụ ahụ nke na-eyi mkpụrụ obi egwu. Okwu ndị Onyenwe anyị nyere ha ka ha kwuo ka ha kwuru, n’atụghị egwu ihe ga-esi na ya pụta, a manyekwara ndị mmadụ ịnụ ịdọ aka ná ntị ahụ.”

> “Thus the message of the third angel will be proclaimed. As the time comes for it to be given with greatest power, the Lord will work through humble instruments, leading the minds of those who consecrate themselves to His service. The laborers will be qualified rather by the unction of His Spirit than by the training of literary institutions. Men of faith and prayer will be constrained to go forth with holy zeal, declaring the words which God gives them. The sins of Babylon will be laid open. The fearful results of enforcing the observances of the church by civil authority, the inroads of spiritualism, the stealthy but rapid progress of the papal power—all will be unmasked. By these solemn warnings the people will be stirred. Thousands upon thousands will listen who have never heard words like these. In amazement they hear the testimony that Babylon is the church, fallen because of her errors and sins, because of her rejection of the truth sent to her from heaven. As the people go to their former teachers with the eager inquiry, Are these things so? the ministers present fables, prophesy smooth things, to soothe their fears and quiet the awakened conscience. But since many refuse to be satisfied with the mere authority of men and demand a plain ‘Thus saith the Lord,’ the popular ministry, like the Pharisees of old, filled with anger as their authority is questioned, will denounce the message as of Satan and stir up the sin-loving multitudes to revile and persecute those who proclaim it.

> “A ga-ekwusa ozi nke mmụọ-ozi nke atọ otu a. Mgbe oge ga-abịa ka e nye ya n’ike kasịnụ, Onyenwe anyị ga-arụ ọrụ site n’aka ngwáọrụ ndị dị umeala n’obi, na-edu uche ndị ahụ na-edo onwe ha nsọ nye ozi Ya. A ga-eme ka ndị ọrụ ahụ ruo eru karịa site n’ite mmanụ nke Mmụọ Ya karịa site n’ọzụzụ nke ụlọ akwụkwọ agụmagụ. Ndị mmadụ nke okwukwe na ekpere ga-amanye ịga n’ihu n’ọkụ mmụọ nsọ, na-ekwupụta okwu ndị Chineke na-enye ha. A ga-ekpughe mmehie nile nke Babilọn. A ga-eyipụkwa ihe mkpuchi n’ihu ihe ọjọọ dị egwu ndị na-esi n’itinye emume nile nke ụka n’ike ọchịchị obodo, nbata nke spiritizim, na ọganihu nzuzo ma na-agba ọsọ ọsọ nke ike papal. Site n’ịdọ aka ná ntị ndị a dị nsọ, a ga-akpalite ndị mmadụ. Puku kwuru puku ga-ege ntị, ndị na-anụbeghị ụdị okwu ndị a mbụ. N’ịtụnanya, ha na-anụ àmà ahụ na Babilọn bụ ụka ahụ, nke dara n’ihi njehie ya na mmehie ya, n’ihi na ọ jụrụ eziokwu nke e zitere ya site n’eluigwe. Mgbe ndị mmadụ na-agakwuru ndị nkuzi ha mbụ n’ajụjụ ọkụ ọkụ, Ọ̀ bụ eziokwu na ihe ndị a dị otu a? ndị ozi ahụ na-eweta akụkọ ifo, na-ebu amụma ihe dị nro, iji mee ka ụjọ ha daa jụụ ma mee ka akọ na uche e tetara n’ụra. Ma ebe ọ bụ na ọtụtụ ndị ajụ inwe afọ ojuju nanị n’ikike mmadụ ma na-achọ ‘Otú a ka Onyenwe anyị kwuru’ doro anya, ozi a ma ama, dịka ndị Farisii nke mgbe ochie, ebe iwe jupụtara ha n’ihi na a na-ajụ ikike ha, ga-akatọ ozi ahụ dị ka nke Setan ma kpalie ìgwè mmadụ ndị hụrụ mmehie n’anya ka ha kparịa ma kpagbuo ndị na-ekwusa ya.

> “As the controversy extends into new fields and the minds of the people are called to God’s downtrodden law, Satan is astir. The power attending the message will only madden those who oppose it. The clergy will put forth almost superhuman efforts to shut away the light lest it should shine upon their flocks. By every means at their command they will endeavor to suppress the discussion of these vital questions. The church appeals to the strong arm of civil power, and, in this work, papists and Protestants unite. As the movement for Sunday enforcement becomes more bold and decided, the law will be invoked against commandment keepers. They will be threatened with fines and imprisonment, and some will be offered positions of influence, and other rewards and advantages, as inducements to renounce their faith. But their steadfast answer is: ‘Show us from the word of God our error’—the same plea that was made by Luther under similar circumstances. Those who are arraigned before the courts make a strong vindication of the truth, and some who hear them are led to take their stand to keep all the commandments of God. Thus light will be brought before thousands who otherwise would know nothing of these truths.” The Great Controversy, 605, 606.

> “Dịka esemokwu ahụ na-agbatị n’ubi ọhụrụ dị iche iche, ma a na-akpọ uche ndị mmadụ ka ọ tụgharịa n’iwu Chineke a zọpụtara n’ala, Setan na-emegharị onwe ya. Ike nke na-eso ozi ahụ ga-eme naanị ka ara baa ndị na-emegide ya. Ndị ụkọchukwu ga-etinye mgbalị fọrọ nke nta ka ọ bụrụ nke karịrị nke mmadụ iji mechibido ìhè ahụ ka ọ ghara ịmụrụ igwe atụrụ ha. Site n’ụzọ ọ bụla dị n’aka ha, ha ga-agbalị igbochi mkparịta ụka banyere ajụjụ ndị a dị oke mkpa. Nzukọ nsọ na-akpọku aka siri ike nke ọchịchị obodo, ma n’ọrụ a, ndị Papist na ndị Protestant na-ejikọta ọnụ. Ka mmegharị maka ime ka idebe ụbọchị Sọnde bụrụ iwu na-esiwanye ike ma na-aghọkwa nke doro anya, a ga-akpọ iwu ka o lụso ndị na-edebe iwu Chineke ọgụ. A ga-eyi ha egwu ntaramahụhụ ego na mkpọrọ, a ga-enyekwa ụfọdụ n’ime ha ọnọdụ ọchịchị nwere mmetụta, na ụgwọ ọrụ na uru ndị ọzọ, dị ka ihe mkpali iji gọnarịa okwukwe ha. Ma azịza ha nke na-adịghị agbanwe agbanwe bụ: ‘Gosi anyị site n’Okwu Chineke njehie anyị’—otu arịrịọ ahụ Luther mere n’okpuru ọnọdụ yiri ndị a. Ndị a na-akpọpụta n’ihu ụlọikpe na-agbachitere eziokwu ahụ n’ike, ụfọdụ ndị na-anụkwa ha na-eduba ime mkpebi iguzo ka ha debe iwu niile nke Chineke. N’ụzọ dị otu a, a ga-eweta ìhè n’ihu ọtụtụ puku mmadụ ndị, ma ọ bụghị ya, agaghị ama ihe ọ bụla banyere eziokwu ndị a.” The Great Controversy, 605, 606.

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