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# The Book of Daniel - Number One-Hundred and Forty-Five

Akwụkwọ Daniel—Nọmba Otu Narị na Iri Anọ na Ise

Interpretation of Biblical Prophecy and Current Events: A Perspective on Modern Politics and Religious Symbolism

Nkọwa Amụma Akwụkwọ Nsọ na Ihe Ndị Na-eme Ugbu a: Echiche Banyere Ndọrọ Ndọrọ Ọchịchị Ọgbara Ọhụrụ na Akara Nsọ Okpukpe

Author

Jeff Pippenger

Published

March 19, 2024

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The religion of woke-ism (Sodom) and the politics of Communism (Egypt) rose up when the richest president announced his intent to run for president in 2015, and after he gave his political testimony, he was slain in 2020. The pope was slain prophetically in 1798, after he gave his satanic testimony for three and a half prophetic days. Yet God’s prophetic Word identifies that the pope prevails in his war with the dragon.

Okpukpe nke woke-ism (Sodom) na ndọrọndọrọ ọchịchị nke Communism (Egypt) bilitere mgbe onye isi ala kacha baa ọgaranya kwupụtara ebumnobi ya ịzọ ọkwa onye isi ala n’afọ 2015, ma mgbe o nyesịrị àmà ndọrọndọrọ ọchịchị ya, e gburu ya n’afọ 2020. E gburu poopu n’amụma n’afọ 1798, mgbe o nyesịrị àmà satanic ya ruo ụbọchị amụma atọ na ọkara. Ma Okwu amụma nke Chineke na-akọwapụta na poopu na-emeri n’agha ya megide dragọn ahụ.

> Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.

> Nwa nke mmadụ, chee ihu gị megide Fero eze Ijipt, ma buo amụma imegide ya, na imegide Ijipt nile: kwuo, si, Otu a ka Onye-nwe-ayi Jehova kwuru; Le, anọ m imegide gị, Fero eze Ijipt, nnukwu dragọn ahụ nke dina n’etiti osimiri ya nile, nke sịrị, Osimiri m bụ nke m n’onwe m, ọ bụkwa m mere ya nye onwe m. Ezekiel 29:2, 3.

Egypt is the great dragon, and the atheism of Pharaoh typified the atheism of the French Revolution, and the globalism of the twenty-first century. That globalism in the confines of the earth-beast of the twenty-first century is represented by the Democratic party. Ezekiel identifies that God is against Egypt, and further on in the chapter, Ezekiel identifies that God will give Egypt to the king of the north, who, in the passage is identified as Nebuchadnezzar, and who represents the counterfeit king of the north of the last days. The counterfeit king of the north is the papacy, and God identifies through Ezekiel, that God will give Egypt to the king of the north for the service that Nebuchadnezzar had provided as the rod of His chastisement. He identifies that He will give Egypt to the pope in the period when the latter rain arrives.

Ijipt bụ nnukwu dragọn ahụ, ekweghị na Chineke nke Fero nọchikwara anya ekweghị na Chineke nke Mgbanwe France, na nke mgbasa ụwa nke narị afọ nke iri abụọ na otu. A na-anọchi anya mgbasa ụwa ahụ n’ime oke anụ ọhịa nke ụwa nke narị afọ nke iri abụọ na otu site n’òtù Democratic. Ezikiel na-akọwapụta na Chineke na-emegide Ijipt, ma n’ihu n’ime isi ahụ, Ezikiel na-akọwapụtakwa na Chineke ga-enye Ijipt n’aka eze ugwu, onye e ji mara n’akụkụ Akwụkwọ Nsọ ahụ dịka Nebukadneza, onye na-anọchi anya eze ugwu adịgboroja nke ụbọchị ikpeazụ. Eze ugwu adịgboroja ahụ bụ ọchịchị ndị popu, Chineke wee site n’ọnụ Ezikiel kọwapụta na Chineke ga-enye Ijipt n’aka eze ugwu ahụ n’ihi ozi Nebukadneza rụrụ dịka mkpanaka ntaramahụhụ Ya. Ọ na-akọwapụta na Ọ ga-enye Ijipt n’aka popu n’oge mmiri ikpeazụ ahụ bịarutere.

> And it came to pass in the seven and twentieth year, in the first month, in the first day of the month, the word of the Lord came unto me, saying, Son of man, Nebuchadnezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it: Therefore thus saith the Lord God; Behold, I will give the land of Egypt unto Nebuchadnezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army. I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord God. In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:17–21.

> O wee ruo n’afọ nke iri abụọ na asaa, n’ọnwa mbụ, n’ụbọchị mbụ nke ọnwa ahụ, okwu nke Onyenwe anyị bịakwutere m, sị, Nwa nke mmadụ, Nebukadneza, eze Babilọn, mere ka ndị agha ya fee nnukwu ozi megide Taịa: a kpụrụ isi nile n’isi-acha-acha, a kpọchakwara ubu nile; ma o nwetaghị ụgwọ ọ bụla, ya na ndị agha ya, site na Taịa, n’ihi ozi ahụ ọ rụrụ megide ya: Ya mere, otu a ka Onyenwe anyị Jehova kwuru; Lee, aga m enye ala Ijipt n’aka Nebukadneza, eze Babilọn; ọ ga-eburukwa ìgwè mmadụ ya, werekwa ihe nkwata ya, werekwa ihe ọ dọtara n’agha; nke a ga-abụkwa ụgwọ ọrụ nye ndị agha ya. Enyerela m ya ala Ijipt n’ihi ọrụ ike ya nke o jiri jeere ozi megide ya, n’ihi na ha rụrụ ọrụ n’ihi m, ka Onyenwe anyị Jehova kwuru. N’ụbọchị ahụ ka m ga-eme ka mpi ụlọ Izrel pulite, m ga-enyekwa gị mmeghe ọnụ n’etiti ha; ha ga-amakwa na abụ m Onyenwe anyị. Ezekiel 29:17–21.

The “day” that God causes “the horn of the house of Israel to bud forth” is September 11, 2001 when the latter rain began to sprinkle. At that time the Lord raised up watchmen saying “hearken to the sound of the trumpet” of the third woe, for He identified that God would “give thee the opening of the mouth in the midst of them.” In the “midst” identifies the period of time between the sprinkling of the latter rain which began on September 11, 2001, and which concludes at the Sunday law, when the Holy Spirit is poured out without measure. In the middle (the midst) of those two waymarks, two witnesses, or two horns would give their testimony, until they were both slain in the street in 2020.

“Ụbọchị” ahụ Chineke na-eme ka “mpi nke ụlọ Izrel pulite” bụ Septemba 11, 2001, mgbe mmiri ozuzo ikpeazụ malitere ifesa. N’oge ahụ, Onyenwe anyị welitere ndị nche, na-asị: “nụrụ ụda opi” nke ahụhụ nke atọ, n’ihi na O mere ka a mata na Chineke ga “enye gị imeghe ọnụ n’etiti ha.” “N’etiti” ahụ na-akọwapụta oge dị n’agbata ifesa mmiri ozuzo ikpeazụ nke malitere na Septemba 11, 2001, ma nke na-ejedebe n’iwu ụbọchị Sọnde, mgbe a na-awụsa Mmụọ Nsọ n’enweghị atụ. N’etiti (n’etiti) akara-ụzọ abụọ ahụ, ndị àmà abụọ, ma ọ bụ mpi abụọ, ga-enye àmà ha, ruo mgbe e gburu ha abụọ n’okporo ámá n’afọ 2020.

Before they were slain, they gave their testimony, and after they were slain, they were revived as the eighth, that is of the seven. They were slain by the dragon power of atheism (Egypt) and immorality (Sodom). For the service they had rendered to God, He promised to give them Egypt as their reward. When the king of the north captures the glorious land of the United States in verse forty-one of Daniel eleven, he then takes Egypt, for this is his payment for services rendered in God’s providential work.

Tupu e gbuo ha, ha nyere àmà ha, ma mgbe e gbuchara ha, e megharịrị ha ka ha bụrụ nke asatọ, ya bụ, nke sitere n’ihe asaa ahụ. E gburu ha site n’ike dragọn nke ekweghị na Chineke (Ijipt) na omume rụrụ arụ (Sọdom). N’ihi ozi ha rụrụ nye Chineke, O kwere nkwa inye ha Ijipt dị ka ụgwọ ọrụ ha. Mgbe eze nke ugwu jidere ala ahụ mara mma nke United States n’amaokwu nke iri anọ na otu nke Daniel iri na otu, ọ na-eso were Ijipt, n’ihi na nke a bụ ụgwọ a na-akwụ ya n’ihi ọrụ e rụrụ n’ọrụ nlekọta Chineke.

> O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. Isaiah 10:5, 6.

> Asiria, bú òfùfè iwe m, ọ̀tá nke iwe m ka bụ mkpara dị n’aka ha. Aga m eziga ya imegide mba na-adịghị asọpụrụ Chineke, megidekwa ndị nke iwe m ka m ga-enye ya iwu, ka o weghaara ihe nkwata, ka o jidekwa ihe ọ ga-adọta n’agha, ma zọda ha dịka apịtị nke okporo ụzọ. Aịzaya 10:5, 6.

The Assyrian is the northern king, who represents the papacy, the counterfeit king of the north in the last days. Assyria and Babylon were used to bring judgment upon Israel, both the northern and southern kingdoms, due to their continuous rebellion.

Onye Asiria bụ eze ugwu ahụ, onye na-anọchite anya papasi, eze ugwu adịgboroja n’ụbọchị ikpeazụ. E ji Asiria na Babilọn wetara Israel ikpe, ma alaeze ugwu ma alaeze ndịda, n’ihi nnupụisi ha na-aga n’ihu mgbe niile.

> “‘So was Israel carried away out of their own land to Assyria,’ ‘because they obeyed not the voice of the Lord their God, but transgressed His covenant, and all that Moses the servant of the Lord commanded.’ 2 Kings 17:7, 11, 14–16, 20, 23; 18:12.

> “‘N’ụzọ dị otu a ka e si buga Izrel n’agha pụọ n’ala nke ha gaa Asiria,’ ‘n’ihi na ha erubeghị olu Onyenwe anyị Chineke ha isi, kama ha mebiri ọgbụgba-ndụ Ya, na ihe niile Mozis, ohu Onyenwe anyị, nyere n’iwu.’ 2 Ndị Eze 17:7, 11, 14–16, 20, 23; 18:12.

> “In the terrible judgments brought upon the ten tribes the Lord had a wise and merciful purpose. That which He could no longer do through them in the land of their fathers He would seek to accomplish by scattering them among the heathen. His plan for the salvation of all who should choose to avail themselves of pardon through the Saviour of the human race must yet be fulfilled; and in the afflictions brought upon Israel, He was preparing the way for His glory to be revealed to the nations of earth. Not all who were carried captive were impenitent. Among them were some who had remained true to God, and others who had humbled themselves before Him. Through these, ‘the sons of the living God’ (Hosea 1:10), He would bring multitudes in the Assyrian realm to a knowledge of the attributes of His character and the beneficence of His law.” Prophets and Kings, 292.

> “N’etiti ikpe ndị ahụ dị egwu e wetara n’elu ebo iri ahụ, Onyenwe anyị nwere nzube amamihe na ebere. Ihe Ọ na-enwekwaghị ike ime site n’aka ha n’ala nna nna ha, Ọ ga-achọ imezu ya site n’ịchụsasị ha n’etiti ndị mba ọzọ. Atụmatụ Ya maka nzọpụta nke ndị niile ga-ahọrọ irite uru n’ọgbaghara mgbaghara site n’aka Onye Nzọpụta nke agbụrụ mmadụ ga-emezu ka ọ dị; ma n’ime mkpagbu ndị e wetara n’elu Izrel, Ọ nọ na-akwadebe ụzọ ka e kpughee ebube Ya n’ihu mba nile nke ụwa. Ọ bụghị ndị nile e dọtara n’agha ka ha bụ ndị na-adịghị echegharị echegharị. N’etiti ha, e nwere ụfọdụ ndị nọgidere bụrụ ndị eziokwu nye Chineke, na ndị ọzọ wedara onwe ha ala n’ihu Ya. Site n’aka ndị a, ‘ụmụ nke Chineke dị ndụ’ (Hosea 1:10), Ọ ga-eme ka ìgwè mmadụ dị ukwuu n’alaeze Asiria mata àgwà nke agwa Ya na ịdị mma nke iwu Ya.” Prophets and Kings, 292.

The Lord employed the northern kings as His tool of judgment, and the principle in the Bible that He followed towards those northern kings was that they needed to be paid for services rendered.

Onyenwe anyị jiri ndị eze nke ugwu rụọ ọrụ dị ka ngwá ọrụ nke ikpe Ya, ma ụkpụrụ dị n’Akwụkwọ Nsọ nke Ọ gbasoro n’ebe ndị eze nke ugwu ahụ nọ bụ na a ghaghị ịkwụ ha ụgwọ maka ọrụ ha rụrụ.

> And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house. Luke 10:7.

> Nọkwanụ n’otu ụlọ ahụ, na-erikwa ma na-aṅụkwa ihe ndị ha na-enye unu; n’ihi na onye ọrụ kwesịkwara ụgwọ ọrụ ya. Unu esila n’ụlọ ruo n’ụlọ. Luk 10:7.

The Lord uses the papacy to punish the United States when they fill up their cup of probationary time at the soon-coming Sunday law, and His payment is that He gives Egypt to the papacy for services rendered. God’s prophetic Word is clear that Egypt is given to the papacy, and verses forty-two and three of Daniel chapter eleven, confirm this fact. The pope’s payment for services rendered is that he becomes the head that the ten kings lift up, and who rules over the worldwide image of the beast.

Onyenweanyị na-eji ndị popu ata United States ahụhụ mgbe ha juputara iko oge ule amara ha n’iwu ụbọchị Sọnde nke na-abịa ngwa ngwa, ụgwọ Ọ na-akwụkwa ya bụ na Ọ na-enye Ijipt n’aka ndị popu n’ihi ọrụ e rụọrọ. Okwu amụma nke Chineke doro anya na e nyere Ijipt n’aka ndị popu, ma amaokwu iri anọ na abụọ na iri anọ na atọ nke Daniel isi nke iri na otu na-akwado eziokwu a. Ụgwọ popu maka ọrụ e rụọrọ bụ na ọ ghọọ isi ahụ ndị eze iri ahụ na-ebuli elu, na onye na-achị ihe oyiyi anụ ọhịa ahụ nke dị n’ụwa niile.

Trump prevails over the dragon powers, for he is the eighth head, that is of the seven, in the time of the image of the beast in the United States. The collapse of the Democratic party, the dragon power that slew Trump in 2020 is now happening. God’s Word never fails. The “straw that breaks the camel’s back” of the Democratic party is the false prophet of Islam. The attack of October 7, 2023, placed a wedge within its base of support that can only be attributed to the role of Islam angering and distressing the nations. This will be accompanied by further attacks, producing greater division, while uniting a class of citizens of the earth beast, who recognize the foolishness of the flood of illegal immigration that has been released by the forces of the dragon. It will also produce an economic crisis, though that crisis is already here.

Trump na-emeri ike nile nke dragọn ahụ, n’ihi na ọ bụ isi nke asatọ, nke sitere na asaa ahụ, n’oge oyiyi nke anụ ọhịa ahụ na United States. Mmebi nke Democratic party, bụ ike dragọn ahụ nke gburu Trump n’afọ 2020, na-eme ugbu a. Okwu Chineke anaghị ada ada mgbe ọ bụla. “Ahịhịa ikpeazụ nke na-agbaji azụ kamel” nke Democratic party bụ onye amụma ụgha nke Islam. Mwakpo nke October 7, 2023, tinyere nkewa n’etiti ntọala nkwado ya nke a pụrụ ịkọwa naanị dị ka ọrụ Islam n’ime iwe na nhụjuanya ọ na-akpasu mba dị iche iche. Nke a ga-esokwa mwakpo ndị ọzọ, nke ga-emepụta nkewa ka ukwuu, ebe ọ na-ejikọta otu ìgwè ụmụ amaala nke anụ ọhịa nke ụwa, ndị na-amata nzuzu nke idei mmiri nke mbata ndị si mba ọzọ n’enweghị iwu nke ndị agha dragọn ahụ tọhapụrụ. Ọ ga-emepụtakwa nsogbu akụ na ụba, ọ bụ ezie na nsogbu ahụ adịlarị ebe a.

> “And then the great deceiver will persuade men that those who serve God are causing these evils. The class that have provoked the displeasure of Heaven will charge all their troubles upon those whose obedience to God’s commandments is a perpetual reproof to transgressors. It will be declared that men are offending God by the violation of the Sunday sabbath; that this sin has brought calamities which will not cease until Sunday observance shall be strictly enforced; and that those who present the claims of the fourth commandment, thus destroying reverence for Sunday, are troublers of the people, preventing their restoration to divine favor and temporal prosperity. Thus the accusation urged of old against the servant of God will be repeated and upon grounds equally well established: ‘And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim.’ 1 Kings 18:17, 18. As the wrath of the people shall be excited by false charges, they will pursue a course toward God’s ambassadors very similar to that which apostate Israel pursued toward Elijah.” The Great Controversy, 590.

> “Mgbe ahụ nnukwu onye nduhie ahụ ga-eme ka ndị mmadụ kweta na ndị na-ejere Chineke ozi bụ ndị na-akpata ihe ọjọọ ndị a. Otu ìgwè ahụ nke kpasuru iwe nke Eluigwe ga-atụkwasị nsogbu ha niile n’isi ndị ahụ nke nrubeisi ha nye iwu Chineke bụ ịba mba na-adịgide adịgide nye ndị mmehie. A ga-ekwupụta na ndị mmadụ na-akpasu Chineke iwe site n’imebi sabbath Sọnde; na mmehie a ewetala ọdachi ndị na-agaghị akwụsị ruo mgbe a ga-eji ike siri ike mee ka idebe Sọnde guzosie ike; nakwa na ndị na-egosi ihe iwu nke anọ na-arịọ, si otu a na-ebibi nsọpụrụ a na-enye Sọnde, bụ ndị na-enye ndị mmadụ nsogbu, na-egbochi iweghachite ha n’amara nke Chineke na n’ọganihu nke ụwa a. N’ụzọ dị otu a, a ga-emegharị ebubo ahụ eboro oge ochie megide ohu Chineke, ma n’elu ntọala ndị guzosiri ike n’ụzọ hà nhata: ‘O rue, mgbe Ehab hụrụ Ịlaịja, Ehab sịrị ya, Ọ̀ bụ gị onye na-enye Izrel nsogbu? Ọ zara, E nyeghị m Izrel nsogbu; kama ọ bụ gị, na ụlọ nna gị, n’ihi na unu ahapụla iwu nile nke Jehova, ma i soro Baalim.’ 1 Ndị Eze 18:17, 18. Dika iwe nke ndị mmadụ ga-akpalite site n’ebubo ụgha, ha ga-eme ihe megide ndị nnọchi-anya Chineke nke yiri nnọọ nke Izrel dapụrụ n’ezi okwukwe mere megide Ịlaịja.” The Great Controversy, 590.

Sabbath-keepers are going to be identified as the reason “divine favor and temporal prosperity” have been removed. In describing this period that is just ahead of us, she refers to Elijah, and his interaction with Ahab. Their mutual accusations of one another took place before Mount Carmel. Temporal prosperity and divine favor are removed by escalating judgments, before the soon-coming Sunday law. The passage just cited refers to a series of events that occur during the Sunday law testing time, but there are two testing times. The image of the beast test that occurs within the confines of the United States, thereafter is repeated in the entire world. All the events described in the passage find a prophetic fulfillment in the history leading up to the soon coming Sunday law, and in the history of the world Sunday law crisis which follows thereafter.

A ga-amata ndị na-edebe Ụbọchị Izuike dị ka ihe kpatara e ji wepụ “amara nke Chineke na ọganihu nke oge a.” N’ịkọwa oge a nke dị nnọọ n’ihu anyị, ọ na-ezo aka n’ebe Elaịja nọ, na mmekọrịta ya na Ehab. Mkpesa ha nke onye ọbụla na-ebo ibe ya mere n’ihu Ugwu Kamel. A na-ewepụ ọganihu nke oge a na amara nke Chineke site n’ikpe ndị na-arịwanye elu, tupu iwu Ụka na-abịa n’oge na-adịghị anya. Akụkụ e hotara ugbu a na-ezo aka n’usoro ihe omume ndị na-eme n’oge ule nke iwu Ụka, ma e nwere oge ule abụọ. Ule oyiyi nke anụ ọhịa nke na-eme n’ime oke ala United States, mgbe nke ahụ gasịrị, a na-emegharị ya n’ụwa dum. Ihe omume niile a kọwara n’akụkụ ahụ na-enweta mmezu amụma n’akụkọ ihe mere eme nke na-eduga ruo n’iwu Ụka nke na-abịa n’oge na-adịghị anya, nakwa n’akụkọ ihe mere eme nke nsogbu iwu Ụka nke ụwa nke na-esote mgbe ahụ gasịrị.

The first paragraph of Testimonies volume nine, which begins on page eleven, thus identifying NINE-ELEVEN, states: “We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.” As the narrative continues on, we find on page fourteen, “There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.”

Paragraf mbụ nke *Testimonies* mpịakọta nke itoolu, nke malitere na peeji nke iri na otu, si otu a kpọọ NINE-ELEVEN, na-ekwu, sị: “Anyị bi n’oge ọgwụgwụ. Ihe ịrịba ama nke oge ndị a, nke na-emezu ngwa ngwa, na-ekwupụta na ọbịbịa Kraịst adịla nso nke ukwuu. Ụbọchị ndị anyị bi n’ime ha dị nsọ ma dịkwa mkpa. A na-eji nwayọọ nwayọọ, ma n’ezie, na-anapụ Mmụọ nke Chineke n’elu ụwa. Ọrịa otiti na ikpe amalitelarị ịdakwasị ndị na-eleda amara Chineke anya. Ọdachi ndị na-eme n’ala na n’osimiri, ọnọdụ ọha mmadụ na-adịghị kwụsie ike, mkpu egwu agha, bụ ihe na-egosi ihe ga-abịa. Ha na-ebu amụma banyere ihe omume na-abịanụ nke ịdị ukwuu kasị ukwuu.” Ka akụkọ ahụ na-aga n’ihu, anyị na-ahụ na peeji nke iri na anọ, “Ọ bụghị ọtụtụ, ọbụna n’etiti ndị nkuzi na ndị ọchịchị steeti, ka na-aghọta ihe kpatara ọnọdụ ọha mmadụ dị ugbu a. Ndị ji akpụkpọ ụkwụ ọchịchị n’aka adịghị enwe ike idozi nsogbu nke mmebi omume ọma, ịda ogbenye, ịda n’ọnọdụ ịbụ ogbenye kpamkpam, na mpụ na-abawanye. Ha na-adọgbu onwe ha n’efu iji mee ka ọrụ azụmahịa guzosie ike karịa. Ọ bụrụ na mmadụ ga-etinyekwu uche n’ihe Okwu Chineke na-akụzi, ha ga-achọta azịza nye nsogbu ndị na-eme ka ha nwee mgbagwoju anya.”

> “The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.”

> “Akwụkwọ Nsọ na-akọwa ọnọdụ ụwa dịrị kpọmkwem tupu ọbịbịa nke ugboro abụọ nke Kraịst. Banyere ndị mmadụ ndị, site n’izu ohi na ịpụnara mmadụ ihe n’ike, na-akpakọba nnukwu akụnụba, e dere, sị: ‘Unu akwakọbaala akụnụba ọnụ maka ụbọchị ikpeazụ. Lee, ụgwọ ọrụ nke ndị ọrụ ubi ndị kpọrọ ihe ubi n’ubi unu, nke unu ji aghụghọ jide n’aka, na-eti mkpu: mkpu nke ndị kpọrọ ihe ubi ahụ abatawokwa na ntị nke Onyenwe anyị nke Sabaọt. Unu ebiela n’ụtọ n’elu ụwa, bụrụkwa ndị nēme okomoko; unu azụzụla obi unu, dịka n’ụbọchị egbu anụ. Unu amawo onye ezi omume ikpe ma gbuokwa ya; ọ naghị eguzogide unu.’ Jems 5:3–6.”

In the last days men are “struggling in vain to place business operations on a more secure basis.” The Democrats, their propaganda machine, and the globalist bankers are struggling in vain, and they are lying about the actual financial stability they claim the Biden administration has accomplished. One of the symbols of “the world just before Christ’s second coming,” is “men who by robbery and extortion” have “amassed great riches.” The three verses that preceded the verses from the book of James, that Sister White cited are:

N’ụbọchị ikpeazụ, ndị mmadụ “na-adọgbu onwe ha n’efu itinye arụmọrụ azụmahịa n’ala siri ike karị.” Ndị Democrat, igwe mgbasa-ozi mgbasa-okwu ha, na ndị ụlọ akụ ndị zuru ụwa ọnụ na-adọgbukwa onwe ha n’efu, ma ha na-agha ụgha banyere ezi nkwụsi-ike ego ahụ ha na-ekwu na ọchịchị Biden emewozu. Otu n’ime ihe nnọchianya nke “ụwa dịka ọ dị tupu ọbịbịa nke ugboro abụọ nke Kraịst,” bụ “ndị mmadụ ndị site n’ịpụnara mmadụ ihe na ịnapụ n’ike” “akpakọwo nnukwu akụnụba.” Amaokwu atọ ndị butere amaokwu ndị sitere n’akwụkwọ Jems, ndị Sister White hotara, bụ:

> Go to now, ye rich men, weep and howl for your miseries that shall come upon you. Your riches are corrupted, and your garments are motheaten. Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days. James 5:1–3.

> Ndị ọgaranya, bianụ ugbu a, kụọnụ akwa ma tie mkpu n’ihi ahụhụ ndị ga-abịakwasị unu. Àkù unu emebiwo, uwe unu akụọkwala nla. Ọlaedo na ọlaọcha unu akpụkọwo nchara; nchara ha ga-abụkwa ihe-àmà megide unu, ọ ga-erichapụkwa anụ ahụ unu dị ka ọkụ. Unu kwakọbarawo akụnụba maka ụbọchị ikpeazụ. James 5:1–3.

A prophetic characteristic of the “last days” is when there are men that are recognized by their amazing wealth, which had been produced by fraud. Those men are in the news every day. That time is here. In that time the wealth of those world-bankers and billionaires is represented as gold and silver, that becomes rusted. Silver and gold do not rust, so the Scriptures are identifying something totally unexpected that happens to the wealth of the rich men in the last days, for their gold and silver is to become rusted. The harbinger of that economic crash occurred with the arrival of the third woe, on September 11, 2001. Islam of the third Woe is the east wind of Bible prophecy, and in the last days it is the east wind that sinks the economy, as represented by the ships of Tarshish.

Otu njirimara amụma nke “ụbọchị ikpeazụ” bụ mgbe e nwere ndị ikom a na-amata site n’akụnụba ha dị ịtụnanya, bụ nke e si n’aghụghọ mepụta. Ndị ikom ahụ nọ n’akụkọ mgbasa ozi kwa ụbọchị. Oge ahụ eruola. N’oge ahụ, a na-anọchi anya akụnụba ndị ụlọ akụ ụwa na ndị ijeri ego ahụ site n’ọlaedo na ọlaọcha, nke na-aghọ nchara. Ọlaọcha na ọlaedo anaghị arụ nchara, ya mere, Akwụkwọ Nsọ na-egosi ihe na-atụghị anya ya ma ọlị nke na-eme n’akụnụba ndị ikom bara ụba n’ụbọchị ikpeazụ, n’ihi na ọlaedo ha na ọlaọcha ha ga-aghọ nchara. Ihe ịrịba ama nke mbido ọdịda akụ na ụba ahụ mere site n’ịbịarute nke ahụhụ nke atọ, na Septemba 11, 2001. Islam nke Ahụhụ nke atọ bụ ifufe ọwụwa anyanwụ nke amụma Akwụkwọ Nsọ, ma n’ụbọchị ikpeazụ, ọ bụ ifufe ọwụwa anyanwụ ahụ na-emikpu akụ na ụba, dị ka e si anọchi anya ya site n’ụgbọ mmiri Taashish.

> For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. Psalms 48:4–7.

> N’ihi na, ndị eze zukọtara onwe ha, ha gara n’otu. Ha hụrụ ya, wee juo ha anya; obi tọrọ ha ụjọ, ha wee gbapụ ọsọ ọsọ. Ụjọ jidere ha n’ebe ahụ, na ihe mgbu, dịka nke nwanyị na-amụ nwa. I ji ifufe ọwụwa anyanwụ na-akụrisị ụgbọ mmiri Tashish. Abụ Ọma 48:4–7.

The globalists kings, billionaires and bankers are troubled with fear and pain when the east wind, which represents the escalating angering of the nations (as a woman in travail), that is produced by Islam of the third woe, sinks the ships of Tarshish. Islam is about to break the local and global economy and produce an economic and political environment that plays perfectly into the strengths of Trump, not the Democrats and globalists, for the dragon power is given to the eighth head, that is of the seven, for “services rendered”. God used Trump to stir up the entire realm of the Grecians, for God is now bringing about the circumstances where the entire world is to be divided into two classes.

Ndị eze nke ndị globalist, ndị ijeri na ndị ụlọ akụ nọ n’ọnọdụ mgbagwoju anya nke egwu na ihe mgbu mgbe ifufe ọwụwa anyanwụ, nke na-anọchi anya iwe na-arịwanye elu nke mba dị iche iche (dịka nwanyị na-amụ nwa), nke Islam nke ọdachi nke atọ na-emepụta, na-eme ka ụgbọ mmiri Tashish mikpuo. Islam dị njikere ịkụda akụnụba ime obodo na nke ụwa ọnụ ma mepụta ọnọdụ akụnụba na ndọrọ ndọrọ ọchịchị nke na-egwu nke ọma n’aka ike Trump, ọ bụghị nke ndị Democrat na ndị globalist, n’ihi na e nyere ike dragọn ahụ isi nke asatọ, nke sitere n’ime asaa ahụ, n’ihi “ọrụ e rụrụ.” Chineke jiri Trump kpalite alaeze dum nke ndị Gris, n’ihi na Chineke ugbu a na-eweta ọnọdụ ndị ga-eme ka e kewaa ụwa dum n’ime klaasị abụọ.

The economic system that now is operated by the globalists was first introduced in the presidency of Woodrow Wilson, a Democrat that was elected by promising to keep the United States out of the impending First World War, but ended up as the president who presided over the First World War. Wilson is best known for pushing the League of Nations, the precursor to the United Nations. In his presidency the financial structure of the United States was given into the hands of the globalists, when Wilson gave the economic direction of the nation into the auspices of the Federal Reserve System in 1913.

Usoro akụnaụba nke ndị ndọrọ ndọrọ ọchịchị zuru ụwa ọnụ na-arụ ugbu a ka e webatara mbụ n’oge ọchịchị onye isi ala Woodrow Wilson, onye Democrat nke e họpụtara site n’ịkwere nkwa na ọ ga-eme ka United States ghara ịbanye n’Agha Ụwa Mbụ nke na-abịa, ma n’ikpeazụ bụrụ onye isi ala nke nọchiri anya mba ahụ n’oge Agha Ụwa Mbụ. A kacha mara Wilson nke ọma n’ihi na ọ kwadoro ma kpalie Njikọ Mba Dị Iche Iche (League of Nations), onye butere ụzọ nye United Nations. N’oge ọchịchị ya ka e nyefere usoro ego nke United States n’aka ndị ndọrọ ndọrọ ọchịchị zuru ụwa ọnụ, mgbe Wilson tinyere nduzi akụnaụba nke mba ahụ n’okpuru nlekọta nke Federal Reserve System n’afọ 1913.

The prophetic characteristics of the president of the First World War, was his promise not to go to war, which was a lie. He was the leading historical figure promoting the one-world government of the League of Nations, and he presided over turning the finances of the United States over to the world bankers. He reigned from 1913 to 1921. In 1919, the third generation of Adventism, which is symbolized by compromise with the world, ran parallel with Wilson’s compromise with the world, for the two horns run parallel with each other. In the third generation of Laodicean Adventism they surrendered the control of their medical and educational systems into the hands of those outside their spiritual sovereignty. At the same time, Wilson surrendered the financial sovereignty of the United States to the globalist bankers, and he tirelessly worked, but failed, to surrender the United States’ political sovereignty to the globalists.

Àgwà amụma nke onye isi ala n’oge Agha Ụwa Mbụ bụ nkwa o kwere na ọ gaghị abanye n’agha, nke bụ ụgha. Ọ bụ ya bụ onye kacha pụta ìhè n’akụkọ ihe mere eme n’ịkwalite ọchịchị otu ụwa nke Njikọ Mba dị iche iche, ọ nọkwara n’oche ọchịchị mgbe e nyefere ego na akụnụba nke United States n’aka ndị bankers nke ụwa. Ọ chịrị site n’afọ 1913 ruo 1921. N’afọ 1919, ọgbọ nke atọ nke Adventism, nke a na-anọchi anya ya site na ime nkwekọrịta na ụwa, sochiri n’usoro yiri nke nkwekọrịta Wilson na ụwa, n’ihi na mpi abụọ ahụ na-agba n’usoro yiri ibe ha. N’ime ọgbọ nke atọ nke Adventism Laodisia, ha nyefere njikwa usoro ahụike na nke agụmakwụkwọ ha n’aka ndị nọ n’èzí ọchịchị ime mmụọ ha. N’otu oge ahụ, Wilson nyefere ọchịchị onwe ego na akụnụba nke United States n’aka ndị bankers globalist, ọ rụsikwara ọrụ ike n’enweghị ike ọgwụgwụ, ma ọ dara ada, n’ịgbalị inyefe ọchịchị onwe ndọrọ ndọrọ ọchịchị nke United States n’aka ndị globalist.

Wilson, as president during the First World War, represents prophetic characteristics which identify the Third World War. He represents a history where the Federal Reserve is involved in controlling the global economy in the direction which is best suited for the globalist agenda, not the sovereignty of America. He represents a president who is there when the New World Order finally achieves its goal in becoming the seventh kingdom of Bible prophecy, though their reign is short-lived. This fact is established upon two witnesses, for Wilson’s failed attempt to join the League of Nations after World War One, typified the United States joining the United Nations immediately after World War Two. On these two witnesses, the soon coming Sunday law, which brings national ruin in its wake, leads to the implementation of the United Nations as the one-world government the globalists have been pushing for since Woodrow Wilson’s presidency.

Wilson, dịka onye isi ala n’oge Agha Ụwa Mbụ, na-anọchi anya agwa amụma ndị na-akọwapụta Agha Ụwa nke Atọ. Ọ na-anọchi anya otu akụkọ ihe mere eme ebe Federal Reserve so na ịchịkwa akụ na ụba ụwa n’ụzọ kacha adabara atụmatụ ndị globalist, ọ bụghị ọbụbụeze America. Ọ na-anọchi anya otu onye isi ala nọ ebe ahụ mgbe New World Order mechara ruo ihe mgbaru ọsọ ya n’ikwuo onwe ya alaeze nke asaa nke amụma Baịbụl, ọ bụ ezie na ọchịchị ha bụ nke na-adị obere oge. Eziokwu a ka edobere n’elu ndị akaebe abụọ, n’ihi na mgbalị Wilson dara ada ịbanye n’ime League of Nations mgbe Agha Ụwa Mbụ gasịrị, bụ ihe nnọchianya nke United States ịbanye n’ime United Nations ozugbo Agha Ụwa nke Abụọ gwụsịrị. N’elu ndị akaebe abụọ a, iwu Sunday na-abịa n’oge na-adịghị anya, nke na-eweta mbibi mba n’azụ ya, na-eduga n’itinye United Nations n’ọrụ dịka ọchịchị otu-ụwa ahụ ndị globalist anọwo na-akwali kemgbe ọchịchị onye isi ala Woodrow Wilson.

These prophetic characteristics must exist in the presidency of the eighth and final president, who is of the seven. Wilson was followed by Warren Harding a Republican, who ushered in the period called “the roaring twenties,” which led to the crash of 1929, which led to the Great Depression, which led to World War Two. Trump’s first presidency was the “roaring twenties,” and Biden is about to usher in the greatest depression in the history of the earth beast. That depression was typified by the crash of 1929, but also by the “panic of 1837” in Ellen White’s day.

Àgwà amụma ndị a aghaghị ịdị n’ọkwa onyeisi ọchịchị nke onyeisi nke asatọ na nke ikpeazụ, onye si n’etiti asaa ahụ pụta. Wilson ka Warren Harding, onye Republican, soro, onye wetara oge a kpọrọ “afọ iri abụọ na-ada ụda,” nke dugara n’ọdachi akụ na ụba nke 1929, nke dugara n’Oké Nda Mbà N’obi, nke dugara n’Agha Ụwa nke Abụọ. Oge ọchịchị mbụ Trump bụ “afọ iri abụọ na-ada ụda,” ma Biden nọ n’ọnụ ime ka Oké Nda Mbà N’obi kasịnụ n’akụkọ ihe mere eme nke anụ ọhịa ụwa ahụ bịa. E ji ọdịda akụ na ụba nke 1929 mee ihe nnọchianya nke ndakpọ olileanya ahụ, ma e jirikwa “ụjọ nke 1837” n’ụbọchị Ellen White mee ya ihe nnọchianya.

The depression of the 1830s in the United States is commonly referred to as the “Panic of 1837.” It was a severe economic downturn that lasted from 1837 to the mid-1840s, encompassing much of the 1830s decade. The Panic of 1837 was characterized by a financial crisis, bank failures, widespread unemployment, and a prolonged period of economic hardship.

A na-akpọkarị ịda mba akụnaụba nke afọ ndị 1830 na United States “Panic of 1837.” Ọ bụ nnukwu ọdịda akụnaụba siri ike nke malitere n’afọ 1837 ma dịruo etiti afọ ndị 1840, na-agụnye ọtụtụ akụkụ nke iri afọ ndị 1830. E ji nsogbu ego, ọdịda ụlọ akụ, enweghị ọrụ zuru ebe nile, na ogologo oge nke ihe isi ike akụnaụba mara Panic of 1837.

The Panic of 1837 was triggered by a “Speculative Bubble,” as was the crash of 1929. In 1837, when the bubble burst, it led to widespread bankruptcies and financial losses. A series of bank failures occurred in the wake of the speculative bubble, leading to a loss of confidence in the banking system and widespread financial panic. A global economic downturn, exacerbated by a decline in international trade and a decrease in demand for American exports, contributed to the economic woes in the United States.

Ụjọ akụ na ụba nke 1837 kpaliri site na “afụ ụba ịzụ ahịa n’echiche,” dịka mmebi akụ na ụba nke 1929 si bụrụkwa. N’afọ 1837, mgbe afụ ahụ gbawara, ọ butere ịda ogbenye n’ahịa n’ụzọ sara mbara na mfu ego. E nwere usoro mmechi ọtụtụ ụlọ akụ n’ihi afụ ịzụ ahịa n’echiche ahụ, nke dugara n’ịla n’iyi ntụkwasị obi n’usoro ụlọ akụ na ụjọ ego nke gbasara ebe niile. Ndakpọ akụ na ụba zuru ụwa ọnụ, nke ọdịda azụmahịa mba ụwa na mbelata ọchịchọ maka mbupụ nke America mere ka ọ ka njọ, sonyere n’ịbawanye nsogbu akụ na ụba dị na United States.

The crash of 1929, which marked the beginning of the Great Depression, was preceded by a speculative bubble in the Stock Market. During the 1920s, there was a period of economic prosperity in the United States, known as the Roaring Twenties, characterized by rapid industrial growth, technological innovation, and widespread optimism. During this time, speculation in the Stock Market soared, fueled by easy credit, margin trading (buying stocks with borrowed money), and speculative buying of stocks on the basis of anticipated future price increases rather than underlying value. Stock prices rose to unsustainable levels, far exceeding the intrinsic value of the companies they represented.

Mgbawa akụ na ụba nke 1929, nke kpọpụtara mmalite nke Nnukwu Ndakpọ Akụ Na Ụba, bụ nke afụ ọnụ ahịa ịkọ nkọ n’ahịa mbak butere ụzọ. N’ime afọ ndị 1920, e nwere oge ọganihu akụ na ụba na United States, nke a maara dịka Roaring Twenties, nke uto ụlọ ọrụ ọsọ ọsọ, mmepụta ọhụụ nkà na ụzụ, na nchekwube sara mbara ji mara. N’oge a, ịkọ nkọ n’ahịa mbak rịgoro elu nke ukwuu, nke kredit dị mfe, ịzụ ahịa n’ókè (ịzụta mbak site n’ego a gbaziri agbaziri), na ịzụta mbak n’ụzọ ịkọ nkọ dabere n’olileanya nke mmụba ọnụ ahịa n’ọdịnihu kama uru dị n’ime ya n’onwe ya kpaliri. Ọnụ ahịa mbak rịgoro ruo n’ogo a na-apụghị ịkwado, na-agabiga nnọọ uru dị n’ime ụlọ ọrụ ndị ha nọchiri anya ha.

From March, 2000 to October 2002 the “dot-com bubble” burst. September 11, 2001 was embedded within that economic crash. Then the housing bubble burst in 2008, which was called the Global Financial Crisis or the Great Recession.

Site na Maachị, 2000 ruo Ọktoba, 2002, “afụ ịntanetị” ahụ dara. E tinyere Septemba 11, 2001 n’ime ndakpọ akụ na ụba ahụ. Mgbe ahụ, afụ ụlọ obibi dara na 2008, nke a kpọrọ Nsogbu Ego Ụwa niile ma ọ bụ Nnukwu Mbelata Aku na Ụba.

Leading up to the Sunday law the temporal prosperity of the citizens of the United States is removed. The removal of temporal prosperity occurs during the sealing time of the one hundred and forty-four thousand. The first waymark of the sealing time was embedded in an economic crash. September 11, 2001 was the empowerment of the third angel, and when that very same angel arrived in 1844, that history was embedded in an economic crash. 1844 typifies the soon coming Sunday law, and September 11, 2001 is the beginning of the period of the sealing. Jesus always illustrates the end of a thing with the beginning of a thing. The crash of 1929 preceded and led to the Second World War.

Tupu e bute iwu ụbọchị Sọnde, a na-ewepụ ọganihu nke anụ ahụ nke ụmụ amaala nke United States. Iwepụ ọganihu nke anụ ahụ na-eme n’oge akara-ụkpụrụ nke puku narị otu na iri anọ na anọ ahụ. Akara ụzọ mbụ nke oge akara-ụkpụrụ ahụ e tinyere ya n’ime mmebi akụ na ụba. Septemba 11, 2001 bụ inye mmụọ ozi nke atọ ikike, ma mgbe otu mmụọ ozi ahụ kpọmkwem bịarutere n’afọ 1844, e tinyere akụkọ ihe mere eme ahụ n’ime mmebi akụ na ụba. Afọ 1844 na-anọchi anya iwu ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya, ma Septemba 11, 2001 bụ mmalite nke oge akara-ụkpụrụ ahụ. Jizọs na-egosi mgbe niile njedebe nke ihe site na mmalite nke ihe. Mmebi akụ na ụba nke 1929 buru ụzọ bịa ma duru gaa n’Agha Ụwa nke Abụọ.

We will continue this study in the next article.

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

> “There has been a slothful neglect, and a criminal unbelief among us as a people which has kept us back from doing the work God has left us to do in letting our light shine forth to those of other nations. There is a fearfulness to venture out and to run risks in this great work, fearing that the expenditure of means would not bring returns. What if means are used and yet we cannot see that souls have been saved by it? What if there is a dead loss of a portion of our means? Better work and keep at work than to do nothing. You know not which shall prosper this or that. Men will invest in patent rights and meet with heavy losses, and it is taken as a matter of course. But in the work and cause of God, men are afraid to venture. Money seems to them to be a dead loss that does not bring immediate returns when invested in the work of saving souls. The very means that is now so sparingly invested in the cause of God, and that is selfishly retained will, in a little while, be cast with all idols to the moles and to the bats. Money will soon depreciate in value very suddenly when the reality of eternal scenes opens to the senses of man.” The True Missionary, January 1, 1874.

> “Enweela n’etiti anyị dịka otu ndị mmadụ nleghara anya nke umengwụ na ekweghị ekwe nke bụ mpụ, nke mere ka e jide anyị azụ ime ọrụ ahụ Chineke hapụrụ anyị ka anyị rụọ, n’ime ka ìhè anyị mụnye n’ihu ndị nke mba ọzọ. E nwere ụjọ ịpụ apụ wee tinye onwe n’ihe ize ndụ n’ọrụ ukwu a, n’ihi egwu na mmefu nke akụ agaghị eweta nloghachi. Gịnị ma ọ bụrụ na e jiri akụ mee ihe ma anyị enwegh ike ịhụ na e si na ya zọpụta mkpụrụ obi? Gịnị ma ọ bụrụ na e nwee ọnwụ efu kpamkpam nke otu akụkụ nke akụ anyị? Ọ ka mma ịrụ ọrụ ma nọgide n’ọrụ karịa ime ihe ọ bụla. Unu amaghị nke ga-eme nke ọma, nke a ka ọ bụ nke ahụ. Ndị mmadụ ga-etinye ego n’ihe gbasara ikike patent ma hụ nnukwu ọnwụnwa, a na-ewerekwa ya dịka ihe nkịtị. Ma n’ọrụ na n’akpata Chineke, ndị mmadụ na-atụ ụjọ ịnwale. Ego yiri ha ka ọnwụ efu nke na-adịghị eweta nloghachi ozugbo mgbe e tinyere ya n’ọrụ nzọpụta nke mkpụrụ obi. Otu akụ ahụ nke a na-etinye ugbu a ntakịrị ntakịrị n’akpata Chineke, nke a na-ejigidekwa n’ụzọ ịchọ ọdịmma onwe onye nanị, n’oge na-adịghị anya a ga-atụfu ya, ya na arụsị niile, nye oke bekee na ụsụ. N’oge na-adịghị anya ego ga-ada uru ya na mberede nke ukwuu mgbe eziokwu nke ihe nkiri ebighị ebi ga-emepe n’uche anụ ahụ nke mmadụ.” The True Missionary, Jenụwarị 1, 1874.

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