Article

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

Akwụkwọ Daniel—Nọmba Otu-Narị na Iri ise na Atọ

The Spiritual Symbolism of the Northern and Southern Kingdoms: A Journey Through Biblical Temples and Human Nature

Ihe Nnọchianya Mmụọ nke Alaeze Ugwu na Alaeze Ndịda: Njem Site n’Ụlọ Nsọ nke Akwụkwọ Nsọ na Ụdị Omume Mmadụ

Author

Jeff Pippenger

Published

March 23, 2024

Formats

PDF
Word
Song MP3

The northern kingdom represented the lower nature in the temple of mankind, it represented the body in the temple of the church, it represented the human flesh in the temple of Christ. Christ built every temple, and He laid every foundation, and the first stone in the Millerite temple was the doctrine of the “seven times,” which is represented by Ezekiel’s two sticks. In the rebellion of 1863, Laodicean Adventism rejected their prophetic “cornerstone”, which also occurred in the building of the earthly temple. The rejected stone was destined to be chosen at the conclusion of the temple erection, though it had been a stumbling stone for the entire construction period. Yet, the prophetic Word identifies that the rejected stone of stumbling will ultimately become the head of the corner.

Alaeze nke ugwu nọchiri anya ọdịdị dị ala n’ụlọ nsọ nke mmadụ, ọ nọchiri anya ahụ n’ụlọ nsọ nke nzukọ Kraịst, ọ nọchiri anya anụ ahụ mmadụ n’ụlọ nsọ nke Kraịst. Kraịst wuru ụlọ nsọ ọ bụla, Ọ tọrọkwa ntọala ọ bụla, ma nkume mbụ n’ụlọ nsọ ndị Millerite bụ ozizi nke “oge asaa,” nke mkpisi abụọ Ezikiel nọchiri anya ya. N’ime nnupụisi nke 1863, Adventizim Laodisia jụrụ “nkume nkuku” amụma ha, nke mekwara n’iwu ụlọ nsọ nke ụwa. Nkume ahụ a jụrụ ka edobere ka a họrọ ya n’ọgwụgwụ iwuli ụlọ nsọ ahụ, ọ bụ ezie na ọ bụwo nkume ịsụ ngọngọ n’oge owuwu ahụ niile. Ma, Okwu amụma ahụ na-akọwa na nkume a jụrụ ajụ nke ịsụ ngọngọ ga-emecha bụrụ isi nkuku ahụ.

The stick of the “seven times,” as represented by the southern kingdom, is the “head,” in relation to the northern kingdom. It is the “head,” for it is in the southern kingdom that God chose to identify Jerusalem, as His city, where He placed His sanctuary and His name. Until the two sticks were joined from 1798 unto 1844, the “head” had been the lower, southern kingdom. Once John, in 1844, was told to leave off the northern kingdom, for it was given to the Gentiles, the southern kingdom was left as an ensign standing alone as one nation, or at least that was the plan. That plan was hindered by the rebellion of 1863, and modern Israel’s first “rebellion at Kadesh”.

Osisi nke “ugboro asaa,” dịka e si nọchite ya anya site n’alaeze ndịda, bụ “isi,” n’ihe metụtara alaeze ugwu. Ọ bụ “isi,” n’ihi na ọ bụ n’alaeze ndịda ka Chineke họọrọ ijikọ Jerusalem na onwe Ya, dịka obodo Ya, ebe O debere ebe nsọ Ya na aha Ya. Ruo mgbe e jikọtara osisi abụọ ahụ site n’afọ 1798 ruo n’afọ 1844, “isi” ahụ abụrụla alaeze dị ala, ya bụ, alaeze ndịda. Ozugbo a gwara Jọn, n’afọ 1844, ka ọ hapụ alaeze ugwu, n’ihi na e nyere ya ndị mba ọzọ, a hapụrụ alaeze ndịda ka ọ bụrụ ọkọlọtọ na-eguzo naanị ya dịka otu mba, ma ọ bụ opekata mpe nke ahụ bụ atụmatụ ahụ. Mgba ọchịchị nke afọ 1863, na “nnupu isi mbụ” nke Izrel nke oge a na Kadesh, gbochiri atụmatụ ahụ.

On September 11, 2001, the Lord brought His Laodicean church back to 1863, back to 1888, back to 1919, and back to 1957 to the second “rebellion at Kadesh”. But at that rebellion the promise of the stone that was rejected becoming the head of the corner is now being fulfilled. It is fulfilled in those represented as the one hundred and forty-four thousand, who Christ accomplishes the combination of Divinity and humanity among forever.

N’ụbọchị Septemba 11, 2001, Onyenweanyị weghachitere nzukọ Ya nke Laodisia n’afọ 1863, laghachi n’afọ 1888, laghachi n’afọ 1919, ma laghachi n’afọ 1957 n’ime “nnupu isi nke abụọ na Kedesh”. Ma n’oge nnupu isi ahụ, nkwa ahụ nke nkume a jụrụ ajụ ka ọ bụrụ isi nkuku ugbu a ka a na-emezu. A na-emezu ya n’ime ndị ahụ e sere onyinyo ha dịka otu narị na iri anọ na anọ puku, ndị Kraịst na-arụzu ngwakọta nke ịdị Chineke na ịdị mmadụ n’etiti ha ruo mgbe ebighị ebi.

Paul identified the lower nature as the flesh, and the higher nature as the mind. He identified the body (the lower nature) as death.

Pọl kọwara ọdịdị dị ala dị ka anụ ahụ, ma kọwaa ọdịdị dị elu dị ka uche. O kọwara ahụ (ọdịdị dị ala) dị ka ọnwụ.

> For we know that the law is spiritual: but I am carnal, sold under sin. For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. If then I do that which I would not, I consent unto the law that it is good. Now then it is no more I that do it, but sin that dwelleth in me. For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. For the good that I would I do not: but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man: But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death? Romans 7:14–24.

> N’ihi na anyị maara na iwu ahụ bụ nke mmụọ: ma mụ onwe m bụ nke anụ ahụ, e rere m n’okpuru mmehie. N’ihi na ihe ahụ m na-eme, anaghị m anabata ya: n’ihi na ihe m chọrọ ime, nke ahụ ka m na-adịghị eme; kama ihe m kpọrọ asị, nke ahụ ka m na-eme. Ọ bụrụkwa na m mee ihe ahụ m na-achọghị ime, ana m ekweta na iwu ahụ dị mma. Ma ugbu a, ọ bụghịzi mụ onwe m na-eme ya, kama ọ bụ mmehie nke bi n’ime m. N’ihi na amaara m na n’ime m (ya bụ, n’anụ ahụ m,) ọ dịghị ihe ọma ọ bụla bi: n’ihi na ịnwe ọchịchọ ime ihe ọma dị n’ime m; ma otú m ga-esi mezuo ihe ahụ dị mma, ahụghị m ya. N’ihi na ihe ọma ahụ m chọrọ ime, anaghị m eme ya: kama ihe ọjọọ ahụ m na-achọghị ime, nke ahụ ka m na-eme. Ma ọ bụrụ na m mee ihe ahụ m na-achọghị ime, ọ bụghịzi mụ onwe m na-eme ya, kama ọ bụ mmehie nke bi n’ime m. Ya mere, achọpụtara m otu iwu a, na, mgbe m chọrọ ime ihe ọma, ihe ọjọọ nọ m nso. N’ihi na iwu Chineke na-atọ m ụtọ dịka mmadụ nke ime si dị: ma ahụrụ m iwu ọzọ n’ime akụkụ ahụ m, na-alụ ọgụ megide iwu nke uche m, ma na-eduba m n’agha-nkpọrọ n’okpuru iwu mmehie nke dị n’ime akụkụ ahụ m. Ewoo, lee ka m si bụrụ mmadụ ogbenye! Ònye ga-anapụta m n’ahụ nke ọnwụ a? Ndị Rom 7:14–24.

Paul knew that in his “flesh” dwelt “no good thing.” The tendencies, both inherited and cultivated that existed in his flesh (his body), only worked to lead him into sin. Those tendencies represented the law of sin, but Paul desired to keep the law of God, not the law of sin. The law of God Paul identified as the “law of his mind” (his higher nature). His cry was “who shall deliver me from the body of death?” Of course, Paul knew that it was divinity that would bring deliverance, but he also knew that the work of deliverance required his participation.

Pọl maara na n’“anụ-aru” ya enweghị “ezi ihe ọbụla” bi n’ime ya. Omume-ntọala ndị ahụ, ma ndị e ketara eketa ma ndị a zụlitere, nke dị n’anụ-aru ya (ahụ́ ya), na-arụ ọrụ naanị iduga ya n’ime mmehie. Omume-ntọala ndị ahụ nọchiri anya iwu nke mmehie, ma ọchịchọ Pọl bụ idebe iwu nke Chineke, ọ bụghị iwu nke mmehie. Iwu nke Chineke ka Pọl kọwara dị ka “iwu nke uche ya” (agwa ya nke dị elu). Mkpu ya bụ, “onye ga-anapụta m n’ahụ́ nke ọnwụ a?” N’ezie, Pọl maara na ọ bụ ịdị-nsọ Chineke ga-eweta nnapụta, ma ọ makwaara na ọrụ nke nnapụta ahụ chọrọ ka o soro na ya.

> Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Philippians 2:12, 13.

> Ya mere, ndị m hụrụ n’anya, dị ka unu si na-erube isi mgbe niile, ọ bụghị naanị mgbe m nọ n’ihu unu, kama ugbu a karịa nnọọ mgbe m na-anọghị, were egwu na ịma jijiji na-arụpụta nzọpụta nke unu. N’ihi na ọ bụ Chineke na-arụ ọrụ n’ime unu ma ime ka unu chọọ, ma imekwa ihe, dịka ezi ọchịchọ ya si dị. Ndị Filipaị 2:12, 13.

The deliverance from the body of death was accomplished by Divine power, which was connected with human power, and that was the example Jesus provided for men. Even with the law of sin actively working in the lower nature of the body, Jesus kept His lower nature in subjection to God’s law by surrendering His will, to the will of His Father. Paul could find deliverance if he would surrender his will unto the will of divinity. In doing so, he was working out his own salvation, and this is what Sister White means when she speaks about the work of eliminating sin from our life.

Nnapụta pụọ n’ahụ nke ọnwụ ka e ji ike nke Chukwu rụzuo ya, nke ejikọrọ na ike mmadụ, nke ahụkwa bụ ihe nlereanya Jizọs nyere ụmụ mmadụ. Ọbụna n’agbanyeghị na iwu nke mmehie nọ na-arụsi ọrụ ike n’ime ọdịdị dị ala nke ahụ, Jizọs debere ọdịdị Ya dị ala n’okpuru iwu Chineke site n’inyefe uche Ya n’aka uche nke Nna Ya. Pọl nwere ike ịchọta nnapụta ma ọ bụrụ na ọ ga-enyefe uche ya n’aka uche nke ịdị nsọ nke Chineke. N’ime ime nke a, ọ nọ na-arụpụta nzọpụta nke ya, nke a bụkwa ihe Nwanyị White pụtara mgbe ọ na-ekwu banyere ọrụ nke iwepụ mmehie n’ime ndụ anyị.

> “Every soul that refuses to give himself to God is under the control of another power. He is not his own. He may talk of freedom, but he is in the most abject slavery. He is not allowed to see the beauty of truth, for his mind is under the control of Satan. While he flatters himself that he is following the dictates of his own judgment, he obeys the will of the prince of darkness. Christ came to break the shackles of sin-slavery from the soul. ‘If the Son therefore shall make you free, ye shall be free indeed.’ ‘The law of the Spirit of life in Christ Jesus’ sets us ‘free from the law of sin and death.’ Romans 8:2.

> “Mkpụrụobi ọ bụla nke jụrụ inye onwe ya nye Chineke nọ n’okpuru ọchịchị nke ike ọzọ. Ọ bụghị nke onwe ya. Ọ pụrụ ikwu banyere nnwere onwe, ma ọ nọ n’ime ịgba ohu kasị ala. A naghị ekwe ka ọ hụ ịma mma nke eziokwu, n’ihi na uche ya nọ n’okpuru ọchịchị Setan. Mgbe ọ na-eto onwe ya n’obi na ọ na-agbaso nduzi nke ikpe onwe ya, ọ na-erube isi n’uche eze ọchịchịrị. Kraịst bịara ịtọpụ mkpụrụobi n’agbụ nke ohu mmehie. ‘Ya mere, ọ bụrụ na Ọkpara ahụ emee unu ndị nwere onwe, unu ga-abụ ndị nwere onwe n’ezie.’ ‘Iwu nke Mmụọ nke ndụ n’ime Kraịst Jisọs’ emeela ka anyị bụrụ ‘ndị nwere onwe pụọ n’iwu nke mmehie na ọnwụ.’ Ndị Rom 8:2.”

> “In the work of redemption there is no compulsion. No external force is employed. Under the influence of the Spirit of God, man is left free to choose whom he will serve. In the change that takes place when the soul surrenders to Christ, there is the highest sense of freedom. The expulsion of sin is the act of the soul itself. True, we have no power to free ourselves from Satan’s control; but when we desire to be set free from sin, and in our great need cry out for a power out of and above ourselves, the powers of the soul are imbued with the divine energy of the Holy Spirit, and they obey the dictates of the will in fulfilling the will of God.

> “N’ọrụ nke mgbapụta, enweghị mmanye ọ bụla. A naghị eji ike ọ bụla si n’èzí arụ ọrụ. N’okpuru mmetụ nke Mmụọ nke Chineke, a na-ahapụ mmadụ ka o nwee onwe ya ịhọrọ onye ọ ga-ejere ozi. N’ime mgbanwe ahụ nke na-eme mgbe mkpụrụobi nyefere onwe ya nye Kraịst, e nwere nghọta kachasị elu nke nnwere onwe. Ịchụpụ mmehie bụ ọrụ nke mkpụrụobi n’onwe ya. N’ezie, anyị enweghị ike ime ka onwe anyị pụọ n’okpuru ọchịchị Setan; ma mgbe anyị chọrọ ka a tọhapụ anyị na mmehie, ma n’ime nnukwu mkpa anyị kpọkuo ike nke dị n’èzí anyị ma dị elu karịa anyị, a na-etinye ume nke mkpụrụobi n’ike nsọ nke Mmụọ Nsọ, ha wee na-erube isi n’iwu nke ọchịchọ imezu uche nke Chineke.”

> “The only condition upon which the freedom of man is possible is that of becoming one with Christ. ‘The truth shall make you free;’ and Christ is the truth. Sin can triumph only by enfeebling the mind, and destroying the liberty of the soul. Subjection to God is restoration to one’s self,—to the true glory and dignity of man. The divine law, to which we are brought into subjection, is ‘the law of liberty.’ James 2:12.” The Desire of Ages, 466.

> “Naanị ọnọdụ nke nnwere onwe mmadụ ga-ekwe omume n’elu ya bụ ịbụ otu na Kraịst. ‘Eziokwu ahụ ga-eme ka unu nwere onwe unu;’ ma Kraịst bụ eziokwu ahụ. Mmehie pụrụ imeri naanị site n’ime ka uche daa mbà, na site n’ibibi nnwere onwe nke mkpụrụobi. Ido onwe onye n’okpuru Chineke bụ iweghachite mmadụ n’ebe onwe ya nọ,—n’ebube na ugwu eziokwu nke mmadụ. Iwu nsọ ahụ, nke a na-edobe anyị n’okpuru ya, bụ ‘iwu nke nnwere onwe.’ Jems 2:12.” The Desire of Ages, 466.

Paul cried out, “O wretched man that I am! who shall deliver me from the body of this death?” Sister White stated “when we desire to be set free from sin, and in our great need cry out for a power out of and above ourselves, the powers of the soul are imbued with the divine energy of the Holy Spirit, and they obey the dictates of the will in fulfilling the will of God.” In engaging in the combination of our humanity with the divinity of Christ, through the exercise of our will, we accomplish the “act” of removing sin from our own “soul.”

Pọl tiri mkpu sị, “Lee nwoke ogbenye m bụ! onye ga-anapụta m n’ahụ ọnwụ a?” Nwanneanyị White kwuru, “mgbe anyị chọrọ ka a tọhapụ anyị n’aka mmehie, ma n’ime nnukwu mkpa anyị tie mkpu maka ike nke si n’èzí anyị pụta ma dị kwa elu karịa anyị onwe anyị, a na-eme ka ike nke mkpụrụobi jupụta n’ike nsọ nke Mmụọ Nsọ, ha wee rube isi n’iwu nke uche n’ime imezu uche Chineke.” N’itinye onwe anyị n’ịkekọrịta njikọ nke mmadụ anyị na ịdị nsọ nke Kraịst, site n’iji uche anyị arụ ọrụ, anyị na-emezu “ọrụ” nke iwepụ mmehie n’ime “mkpụrụobi” anyị onwe anyị.

But what we “need to understand is the true force of the will.” The will is “the governing power in the nature of man, the power of decision, or of choice. Everything depends on the right action of the will. The power of choice God has given to men; it is theirs to exercise. You cannot change your heart, you cannot of yourself give to God its affections; but you can choose to serve Him. You can give Him your will; He will then work in you to will and to do according to His good pleasure. Thus your whole nature will be brought under the control of the Spirit of Christ; your affections will be centered upon Him, your thoughts will be in harmony with Him.”

Ma ihe anyị “ga-achọ ịghọta bụ ezi ike nke uche.” Uche bụ “ike na-achị achị n’ime ọdịdị mmadụ, ike nke ikpebi, ma ọ bụ nke ịhọrọ. Ihe niile na-adabere n’omume ziri ezi nke uche. Ike ịhọrọ ka Chineke nyere mmadụ; ọ bụ nke ha ka ha jiri ya rụọ ọrụ. Ị pụghị ịgbanwe obi gị, ị pụghịkwa n’onwe gị inye Chineke ịhụnanya ya; ma ị pụrụ ịhọrọ ijere Ya ozi. Ị pụrụ inye Ya uche gị; mgbe ahụ Ọ ga-arụ ọrụ n’ime gị ime ka unu chọọ na imekwa ihe dịka ezi mmasị Ya si dị. N’ụzọ dị otu a, a ga-edobe ọdịdị gị dum n’okpuru ọchịchị nke Mmụọ nke Kraịst; ịhụnanya gị ga-elekwasị anya n’ebe Ọ nọ, echiche gị ga-adịkwa n’otu na Ya.”

Paul knew these truths, and He knew that his lower nature needed to be held in subjection by his higher nature, through the exercise of his will. This is why Paul died daily.

Pọl maara eziokwu ndị a, ọ makwaara na a ghaghị idobe ọdịdị ala ya n’okpuru nchịkwa nke ọdịdị elu ya, site n’iji uche-ikpe ya rụọ ọrụ. Nke a bụ ihe mere Pọl ji anwụ kwa ụbọchị.

> I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. 1 Corinthians 15:31.

> Ana m eme ngagharị site n’ịṅụrị ọṅụ unu, nke m nwere n’ime Kraịst Jizọs Onyenwe anyị, na m na-anwụ kwa ụbọchị. 1 Ndị Kọrịnt 15:31.

Paul knew he needed to crucify his lower nature daily by exercising his will to keep his lower nature in subjection. He therefore crucified his flesh.

Pọl maara na ọ dị ya mkpa ịkpọgide agwa ya dị ala n’obe kwa ụbọchị site n’itinye uche ya n’ọrụ iji debe agwa ya dị ala n’okpuru ọchịchị. Ya mere, ọ kpọgidere anụ ahụ ya n’obe.

> And they that are Christ’s have crucified the flesh with the affections and lusts. Galatians 5:24.

> Ma ndị bụ́ nke Kraịst akpọgidewo anụ ahụ n’obe, ya na agụụ ya na ọchịchọ ọjọọ ya. Ndị Galeshia 5:24.

Paul knew his sinful flesh would exist in humanity until the Second Coming of Christ, when the faithful, in the twinkling of an eye, would receive a new glorified body. This is why 1798 identifies the foundation of the forty-six years where the Millerite temple was erected, for Christ, as the only foundation, was the lamb slain from the foundation. The northern kingdom was the body, which through sin had taken ascendancy over humanity, and elevated itself to be the counterfeit northern kingdom. In 1844, John was told to “leave out” the courtyard, which means in the Greek, to reject the lower nature, that had taken ascendancy over the higher nature where God had chosen to place His name, and in 1798, the flesh (the lower nature) with “the affections and lusts” was to be crucified.

Pọl matara na anụ ahụ mmehie ya ga-adị n’ime mmadụ ruo na Ọbịbịa nke Abụọ nke Kraịst, mgbe ndị kwesịrị ntụkwasị obi, n’ime ntabi anya, ga-anata ahụ ọhụrụ e mere ka ọ bụrụ nke ebube. Nke a bụ ihe mere afọ 1798 ji akọwapụta ntọala nke afọ iri anọ na isii ahụ e jiri wuo ụlọ nsọ ndị Millerait, n’ihi na Kraịst, dịka naanị ntọala, bụ Nwa-aturu ahụ e gburu site na ntọala. Alaeze ugwu bụ ahụ ahụ, nke, site na mmehie, were ọchịchị karịrị mmadụ, ma welie onwe ya ka ọ bụrụ alaeze ugwu aghụghọ ahụ. N’afọ 1844, a gwara Jọn ka ọ “hapụ n’èzí” ogige ahụ, nke pụtara na Grik, ịjụ agwa dị ala ahụ, nke were ọchịchị karịrị agwa dị elu ahụ ebe Chineke họọrọ idobe aha Ya, ma n’afọ 1798, a ga-akpọgide anụ ahụ (agwa dị ala ahụ) na “mmetụta na agụụ ihe ọjọọ” ya n’obe.

At the foundation, Christ’s flesh died at the crucifixion, as He was cut off from the living. The southern kingdom was then to be one nation, with one king, in covenant with God, and a nation who had God’s sanctuary in their midst. Line upon line, the “seven times,” is now “the head of the corner,” for since September 11, 2001 God is raising up His “northern army” as an ensign. That army is to be one nation, and that nation will reflect His image alone, and it does so at the very time when Satan is raising up his “horn” that is the image of the beast. In Ezekiel chapter thirty-seven the message of the four winds breathes the latter rain message upon those who then stand up as that army. The message of the four winds is the message of the Seventh Trumpet, which is where the mystery of God is finished.

N’ala ya, anụ ahụ nke Kraịst nwụrụ n’obe, dịka e bipụrụ Ya n’etiti ndị dị ndụ. Alaeze ndịda ahụ ga-abụzi otu mba, n’okpuru otu eze, n’ọgbụgba ndụ na Chineke, bụrụkwa mba nke ebe nsọ Chineke dị n’etiti ya. Ahịrị n’elu ahịrị, “oge asaa” ahụ, abụrụla ugbu a “isi nkuku,” n’ihi na kemgbe Septemba 11, 2001 Chineke na-ebuli “agha ugwu” Ya dị ka ọkọlọtọ. Agha ahụ ga-abụ otu mba, mba ahụ ga-egosipụtakwa naanị oyiyi Ya, ọ na-eme kwa nke a n’oge ahụ kpọmkwem mgbe Setan na-ebuli “mpi” ya nke bụ oyiyi nke anụ ọhịa ahụ. N’Ezikiel isi nke iri atọ na asaa, ozi nke ifufe anọ ahụ na-ekuru ume ozi mmiri ozuzo ikpeazụ ahụ n’ime ndị ahụ, ndị mgbe ahụ guzoo dị ka agha ahụ. Ozi nke ifufe anọ ahụ bụ ozi nke Opi nke Asaa, ebe ka a na-emezu ihe omimi nke Chineke.

The finishing work of the sealing began on October 7, 2023. The sealing time of the one hundred and forty-four thousand is accomplished during the sounding of the Seventh Trumpet, and that trumpet sounds three times during the sealing process. It always marks a strike by Islam against the Glorious Land. The modern spiritual “glorious land” was hit on September 11, 2001, and the ancient literal glorious land was hit on October 7, 2023, the very year the two witnesses who had been slain came back to life. The third strike is at the soon coming Sunday law in the United States.

Ọrụ ikpeazụ nke ịkàràmà akara bidoro n’ụbọchị Ọktoba 7, 2023. A na-emezu oge ịkàràmà akara nke puku iri na anọ na anọ na narị anọ n’oge a na-afụ Opì nke Asaa, opì ahụkwa na-ada ugboro atọ n’ime usoro ịkàràmà akara ahụ. Ọ na-akara mgbe niile mwakpo Islam na-eme megide Ala ahụ Dị Ebube. A kụrụ “ala ahụ dị ebube” nke mmụọ nke oge a n’ụbọchị Septemba 11, 2001, a kụkwara ala ahụ dị ebube ochie nke nkịtị n’ụbọchị Ọktoba 7, 2023, n’afọ ahụ kpọmkwem ndị àmà abụọ ahụ e gburu laghachiri ná ndụ. Mwakpo nke atọ ahụ bụ n’iwu Sọnde na-abịa n’oge na-adịghị anya na United States.

From October 7, 2023, the Republican horn and the true Protestant horn of the earth beast are accomplishing their final transitions into a horn that either speaks as a dragon or as a Lamb, at the soon coming Sunday law. The two manifestations of the internal and external antagonists in the great controversy that is played out during the closing events of earth’s history, are both located in the history represented by verse forty in Daniel chapter eleven. The two final developments of the two horns is accomplished during the sounding of the Seventh Trumpet. The Seventh Trumpet is the third of three woe trumpets.

Site n’October 7, 2023, mpi Republican na ezi mpi Protestant nke anụ ọhịa nke ụwa na-emezu mgbanwe ikpeazụ ha ịbụ mpi nke na-ekwu okwu ma dịka dragọn ma ọ bụ dịka Nwa Atụrụ, n’oge iwu Sọnde nke na-abịa ngwa ngwa. Ngosipụta abụọ ahụ nke ndị na-emegide ime na mpụga n’esemokwu ukwu ahụ nke a na-egosipụta n’oge ihe omume mmechi nke akụkọ ihe mere eme nke ụwa, ha abụọ dị n’akụkọ ihe mere eme nke amaokwu iri anọ n’isi nke iri na otu nke Daniel na-anọchi anya. Mmepe ikpeazụ abụọ ahụ nke mpi abụọ ahụ na-emezu n’oge a na-akpọ Opi nke Asaa. Opi nke Asaa bụ nke atọ n’ime opi atọ nke ahụhụ.

The three woes, represent a triple application of prophecy, and in doing so they provide a strong witness of the waymark of October 7, 2023. In both the first woe and the second woe, Islam’s warfare was carried out against the armies of Rome, which in the last days is the United States, as witnessed to by the conquering of the Soviet Union that was brought about by a secret alliance between the antichrist (Pope John Paul II), and the false prophet (Ronald Reagan) in 1989.

Ahụhụ atọ ahụ na-anọchi anya itinye amụma n’ọrụ ugboro atọ, ma n’ime ime nke a ha na-enye àmà siri ike banyere ihe ịrịba ama nke Ọktoba 7, 2023. N’ihe banyere ma ahụhụ mbụ ma ahụhụ nke abụọ, agha Alakụba megidewo ndị agha Rom, nke n’ụbọchị ikpeazụ bụ United States, dịka e si gbaa àmà ya site n’imeri Soviet Union nke e wetara site na njikọ nzuzo dị n’etiti onye na-emegide Kraịst (Pope John Paul II), na onye amụma ụgha (Ronald Reagan) n’afọ 1989.

In the first woe, as set forth in Revelation chapter nine, there is a time prophecy of five months, which is one hundred and fifty years. In the second woe, there is a time prophecy of three hundred and ninety-one years, and fifteen days. Both time prophecies represent the warfare against Rome that Islam brought during the two histories that represent the first and second woes. Those two prophecies possessed two different outcomes of the warfare. In the first one hundred and fifty years Islam was to “hurt” Rome, and in the prophecy of three hundred and ninety-one years, and fifteen days, Islam was to “kill” Rome. Those two prophecies were directly connected. The ending of the one hundred and fifty years that Islam was to hurt Rome identified the beginning of the three hundred and ninety-one years, and fifteen days that Islam was to kill Rome. The first and second woes are divided by the ending of the one hundred and fifty years, and the starting of the three hundred and ninety-one years, and fifteen days.

N’ahụhụ mbụ, dịka e si kọwaa ya na Mkpughe isi nke itoolu, e nwere amụma oge nke ọnwa ise, nke bụ otu narị afọ na afọ iri ise. N’ahụhụ nke abụọ, e nwere amụma oge nke afọ narị atọ na iri itoolu na otu, na ụbọchị iri na ise. Amụma oge abụọ ahụ na-anọchi anya agha ahụ Islam wetara imegide Rom n’ime akụkọ ihe mere eme abụọ ahụ nke na-anọchi anya ahụhụ mbụ na nke abụọ. Amụma abụọ ahụ nwere nsonaazụ abụọ dị iche iche nke agha ahụ. N’ime otu narị afọ na afọ iri ise mbụ ahụ, Islam ga-emerụ Rom ahụ, ma n’amụma nke afọ narị atọ na iri itoolu na otu, na ụbọchị iri na ise, Islam ga-egbu Rom. Amụma abụọ ahụ jikọrọ onwe ha kpọmkwem. Ọgwụgwụ nke otu narị afọ na afọ iri ise ahụ nke Islam ga-emerụ Rom ahụ kpọpụtara mmalite nke afọ narị atọ na iri itoolu na otu, na ụbọchị iri na ise ahụ nke Islam ga-egbu Rom. A na-ekewa ahụhụ mbụ na nke abụọ site n’ọgwụgwụ nke otu narị afọ na afọ iri ise ahụ, na mmalite nke afọ narị atọ na iri itoolu na otu, na ụbọchị iri na ise.

The United States ceases to be the sixth kingdom of Bible prophecy at the soon-coming Sunday law, and it is then that it is prophetically “killed”. The hour of the “great earthquake”, in Revelation chapter eleven is the soon coming Sunday law, and when that hour arrives, so too does the Seventh Trumpet of Islam. It arrives to mark the end, or the death of the sixth kingdom, which is the army of Rome in the last days. That death was preceded by one hundred and fifty years of Islam hurting the armies of Rome. According to the mainstream media, which attempts to downplay the activities of radical Islam in the modern world, since October 7, 2023. Until the writing of this article on February 12, 2024, Islam has carried out one hundred and sixty-five attacks upon American interests around the globe.

United States na-akwụsị ịbụ alaeze nke isii nke amụma Akwụkwọ Nsọ n’iwu Sọnde ahụ nke na-abịa n’oge na-adịghị anya, ọ bụkwa mgbe ahụ ka a na-“egbu” ya n’amụma. Oge nke “oke ala ọma jijiji” ahụ, n’Isi nke iri na otu nke Mkpughe, bụ iwu Sọnde ahụ nke na-abịa n’oge na-adịghị anya, ma mgbe oge ahụ rutere, Opi nke Asaa nke Alakụba abịakwa. Ọ na-abịa iji kpọọ akara ọgwụgwụ, ma ọ bụ ọnwụ, nke alaeze nke isii ahụ, nke bụ ndị agha nke Rom n’ụbọchị ikpeazụ. Ọnwụ ahụ bụ nke ihe dị ka otu narị afọ na iri ise nke Alakụba na-emerụ ndị agha nke Rom gara n’ihu. Dị ka mgbasa ozi bụ isi si kwuo, nke na-anwa ime ka ọrụ Alakụba radịka n’ụwa nke oge a yie ihe nta, kemgbe Ọktoba 7, 2023. Ruo mgbe e dere edemede a na Febrụwarị 12, 2024, Alakụba emeela ọgụ otu narị na iri isii na ise megide ọdịmma Amerịka n’ụwa niile.

The one hundred and fifty years of Islam hurting the armies of Rome that leads to the killing of the armies of Rome in the first and second woes, is repeated in the history of the third woe, for that is how a triple application of prophecy works. The sounding of the Seventh Trumpet, which is the sealing of the one hundred and forty-four thousand, which is when the combination of Divinity with humanity occurs, as represented by the joining of the two sticks, has three waymarks, The first is the spiritual glorious land and the last is the spiritual glorious land. The middle waymark is the literal glorious land.

Otu narị afọ na iri ise ahụ nke Alakụba ji na-afụ ndị agha Rom ụfụ, nke na-eduga n’igbu ndị agha Rom n’ahụhụ mbụ na nke abụọ, ka a na-emeghachi ọzọ n’akụkọ ihe mere eme nke ahụhụ nke atọ, n’ihi na otu a ka itinye amụma n’ọrụ ugboro atọ si arụ ọrụ. Ịkpọ opi nke Asaa, nke bụ ịkàrà ndị otu narị puku iri anọ na anọ, nke bụ mgbe njikọta nke Chi na mmadụ na-eme, dịka e si anọchi ya anya n’ịjikọta osisi abụọ ahụ, nwere ihe ngosi ụzọ atọ; nke mbụ bụ ala ebube nke mmụọ, nke ikpeazụkwa bụ ala ebube nke mmụọ. Ihe ngosi ụzọ nke etiti bụ ala ebube nkịtị.

In 2023, the second blast from the warning Trumpet of the third woe, identified the escalation of the warfare of Islam as it entered into a period where it would “hurt” the earth beast. In that same year, the two witnesses of the Republican horn and the true Protestant horn came back to life and began their mutual transitions into their final symbolic horns. For the Republican horn it was the combination of all the apostate Protestant powers, with all the apostate Republican powers in order to form one horn that is the image of the beast. With the true Protestant horn it was the combination of Divinity with humanity as the horn transitioned from Laodicean to Philadelphian in character, in order to reflect the opposite of the image of the beast. 2023 occurred twenty-two years after 2001, thus representing the symbolic link of Divinity combined with humanity.

N’afọ 2023, ụda nke abụọ sitere na Opì ịdọ aka ná ntị nke ahụhụ nke atọ, kọwara mmụba nke agha Islam ka ọ batara n’oge ebe ọ ga-“emerụ” anụ ọhịa nke ụwa. N’otu afọ ahụ, ndị àmà abụọ nke mpi Republican na mpi Protestant eziokwu lọghachiri ndụ ma malite mgbanwe ha na ibe ha n’ime mpi ikpeazụ ha nke ihe nnọchianya. N’ihe gbasara mpi Republican, ọ bụ njikọta nke ike Protestant niile dapụrụ n’okwukwe, tinyere ike Republican niile dapụrụ n’okwukwe, iji mepụta otu mpi nke bụ onyinyo nke anụ ọhịa ahụ. N’ihe gbasara mpi Protestant eziokwu, ọ bụ njikọta nke Chineke na mmadụ ka mpi ahụ si n’àgwà Laodicea gbanwee banye n’àgwà Filadelfia, iji gosi nke megidere onyinyo nke anụ ọhịa ahụ. Afọ 2023 bịara afọ iri abụọ na abụọ mgbe afọ 2001 gasịrị, ya mere na-anọchite njikọ ihe nnọchianya nke Chineke ejikọrọ na mmadụ.

All of this history occurs in verse forty of Daniel eleven, which is the verse that was unsealed and produced the increase of knowledge in 1989, that is represented by the Hiddekel River. In the prophetic history of that verse, the final work in the Most Holy Place is also accomplished, which is the light that was unsealed in 1798, and that is represented by the Ulai River. The beginning of verse forty identifies the time of the end in 1798, and the ending of the verse identifies the time of the end in 1989, and both rivers merge together in the history of verse forty, just as the Tigris and Euphrates (the Ulai and Hiddekel) do just before they reach the Persian Gulf.

Akụkọ ihe mere eme a niile na-eme n’amaokwu nke iri anọ nke Daniel iri na otu, nke bụ amaokwu ahụ e meghere akara ya ma mepụta mmụba nke ihe ọmụma n’afọ 1989, nke Osimiri Hiddekel na-anọchite anya ya. N’akụkọ ihe mere eme amụma nke amaokwu ahụ, a na-arụzukwa ọrụ ikpeazụ n’Ebe Kachasị Nsọ, nke bụ ìhè ahụ e meghere akara ya n’afọ 1798, nke Osimiri Ulai na-anọchite anya ya. Mmalite nke amaokwu nke iri anọ na-akọwapụta oge ọgwụgwụ n’afọ 1798, ngwụcha nke amaokwu ahụ na-akọwapụtakwa oge ọgwụgwụ n’afọ 1989, ma osimiri abụọ ahụ na-ejikọta ọnụ n’akụkọ ihe mere eme nke amaokwu nke iri anọ, dịka Taịgris na Yufretis (Ulai na Hiddekel) si eme obere oge tupu ha eruo Ọwara Mmiri Peshịa.

We will continue this study in the next article.

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

> The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified.

> Mmụọ nke Onyenwe anyị Chineke dịkwasịrị m; n’ihi na Onyenwe anyị etewo m mmanụ ka m kpọsara ndị dị umeala ozi ọma; o zitela m ikechi ndị obi ha tiwara etiwa, ikwusa nnwere onwe nye ndị a dọtara n’agha, na mmeghe nke ụlọ mkpọrọ nye ndị e kekọrọ agbụ; Ikwusa afọ ahụ nke Onyenwe anyị nabatara, na ụbọchị ịbọ ọbọ nke Chineke anyị; ịkasi ndị niile na-eru uju obi; Idoziiri ndị na-eru uju na Zayọn, inye ha mma n’ọnọdụ ntụ, mmanụ nke ọṅụ n’ọnọdụ iru uju, uwe nke otuto n’ọnọdụ mmụọ nke ibu arọ; ka e wee kpọọ ha osisi nke ezi omume, ihe Onyenwe anyị kụrụ, ka o wee bụrụ onye a na-enye otuto.

> And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them.

> Ha ga-ewukwa ebe ndị ochie tọgbọrọ n’efu, ha ga-ebulikwa mkpọmkpọ ebe nke mbibi mbụ, ha ga-emezikwa obodo ndị tọgbọrọ n’efu, bụ mbibi nke ọtụtụ ọgbọ. Ndị ọbịa ga-eguzokwa ma zụọ atụrụ unu, ụmụ ndị mba ọzọ ga-abụkwa ndị na-akọ ubi unu na ndị na-elekọta ubi-vine unu. Ma a ga-akpọ unu Ndị Nchụ-àjà nke Onyenwe anyị: a ga-akpọ unu Ndị Ozi nke Chineke anyị: unu ga-eri akụnụba nke ndị mba ọzọ, n’ebube ha ka unu ga-anya isi n’onwe unu. N’ọnọdụ ihere unu, unu ga-enwe okpukpu abụọ; ma n’ọnọdụ mgbagwoju anya, ha ga-aṅụrị ọṅụ n’òkè ha: ya mere, n’ala ha ka ha ga-eketa okpukpu abụọ: ọṅụ ebighị ebi ga-abụrịrị nke ha.

> For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations. Isaiah 61:1–11.

> N’ihi na Mu onwem, bú Onyenwe anyị, hụrụ ikpe n’anya, asịkwara m izu ohi a na-eweta dị ka àjà nsure-ọkụ; m ga-eduzikwa ọrụ ha n’eziokwu, meekwa ha ọgbụgba ndụ ebighị ebi. A ga-amakwa mkpụrụ ha n’etiti ndị mba ọzọ, na ụmụ ha n’etiti ndị mmadụ: ndị niile hụrụ ha ga-ekweta ha, na ha bụ mkpụrụ nke Onyenwe anyị gọziri agọzi. Aga m aṅụrị ọṅụ nke ukwuu n’ime Onyenwe anyị, mkpụrụ obi m ga-enwekwa ọṅụ n’ime Chineke m; n’ihi na O yikwasịwo m uwe nzọpụta, O werekwa uwe mwụda nke ezi omume kpuchie m, dịka nwoke na-alụ nwaanyị si eji ihe ịchọ mma chọọ onwe ya mma, na dịka nwaanyị a na-alụ ọhụrụ si eji ọla ya chọọ onwe ya mma. N’ihi na dịka ụwa si amịpụta ome ya, na dịka ubi si eme ka ihe ndị a kụrụ n’ime ya puo; otu a ka Onyenwe Chineke ga-eme ka ezi omume na otuto puo n’ihu mba niile. Aịsaịa 61:1–11.

Back to Articles