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# The Book of Daniel - Number One-Hundred and Sixty-Seven

Akwụkwọ Daniel - Nọmba Otu Narị na Iri Isii na Asaa

Decoding Prophecy: Unveiling the Historical and Prophetic Significance of Daniel 11:10 and Beyond

Ịkọwa Amụma: Imeghe Ihe Ọ Pụtara N’akụkọ Ihe Mere Eme na N’amụma nke Daniel 11:10 na Ihe ndị Sochirinụ

Author

Jeff Pippenger

Published

March 30, 2024

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Verse forty of Daniel chapter eleven, begins at the time of the end in 1798, when the king of the north is delivered his deadly wound at the hands of the king of the south. That history was typified by the year 246 BC, when Ptolemy brought revenge upon the northern kingdom, and also by Napoleonic France taking the pope captive in 1798. After the king of the south returns to Egypt in verse nine, then verse ten identifies that the king of the north would mount a counter-attack against the king of the south.

Amaokwu nke iri anọ nke Daniel isi nke iri na otu na-amalite n’oge ọgwụgwụ n’afọ 1798, mgbe e nyere eze ugwu ahụ ọnyá ya na-egbu egbu n’aka eze ndịda. E ji akụkọ ihe mere eme ahụ mee ihe atụ n’afọ 246 T.K., mgbe Ptolemy wetara mmegwara n’elu alaeze ugwu ahụ, nakwa site na France nke Napoleon ijide pope ahụ n’agha n’afọ 1798. Mgbe eze ndịda laghachiri Ijipt n’amaokwu nke itoolu, mgbe ahụ amaokwu nke iri na-akọwapụta na eze ugwu ahụ ga-ebuso eze ndịda agha ọzọ.

> So the king of the south shall come into his kingdom, and shall return into his own land. But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:9, 10.

> Ya mere, eze nke ndịda ga-abanye n’alaeze ya, ọ ga-alaghachikwa n’ala nke aka ya. Ma a ga-akpalite ụmụ ya ndị ikom, ha ga-achịkọtakwa ìgwè buru ibu nke agha dị ike; otu n’ime ha ga-abịa n’ezie, juputakwa ma gafee: mgbe ahụ ọ ga-alaghachi, a ga-akpalitekwa ya, ruo ọbụna n’ebe ewusiri ike ya. Daniel 11:9, 10.

Before we consider Uriah Smith’s commentary upon the history that fulfilled verse ten, we note the expression of “overflow, and pass through.” The Hebrew phrase that is translated in this fashion, is also translated in verse forty, as “overflow and pass over.” It is the same phrase in the original Hebrew. It is only found one other place in the Scriptures.

Tupu anyị atụlee nkọwa Uriah Smith banyere akụkọ ihe mere eme nke mezuru amaokwu nke iri, anyị na-ahụ okwu ahụ bụ “ijupụta, ma gafere.” A na-atụgharịkwa nkebiokwu Hibru a n’ụdị a, n’amaokwu nke iri anọ, dị ka “ijupụta ma gafee.” Ọ bụ otu nkebiokwu ahụ n’asụsụ Hibru mbụ. A na-ahụ ya naanị n’otu ebe ọzọ n’Akwụkwọ Nsọ.

> And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.

> Ọ ga-agabiga Juda; ọ ga-ejubiga ókè ma gafee, ọ ga-eru ọbụna n’olu; ma ịgbasa nke nku ya ga-ejupụta obosara nke ala gị, O Imanuel. Aịzaịa 8:8.

In Daniel chapter eleven, verse ten and verse forty, and then again in Isaiah chapter eight, verse eight, the identical Hebrew phrase is translated three different ways, though they represent the same meaning. The last word of the phrase, the Hebrew word “abar,” is either represented as “pass through,” in verse ten, “pass over,” in verse forty, and then as “go over,” in Isaiah. The meaning is essentially the same in each of the three references, but in Isaiah there is also another prophetic connection between the references.

N’akwụkwọ Daniel isi nke iri na otu, amaokwu nke iri na amaokwu nke iri anọ, ma ọzọkwa n’akwụkwọ Aịzaya isi nke asatọ, amaokwu nke asatọ, a sụgharịrị otu nkebiokwu Hibru ahụ n’ụzọ atọ dị iche iche, ọ bụ ezie na ha niile na-anọchi otu ihe ọ pụtara. Okwu ikpeazụ nke nkebiokwu ahụ, ya bụ, okwu Hibru “abar,” ka a kọwara dịka “gafee,” n’amaokwu nke iri, “gafee n’elu,” n’amaokwu nke iri anọ, ma mesịa dịka “gaa n’elu,” n’Aịzaya. Ihe ọ pụtara bụ otu ihe n’ozuzu ya n’ime ntụaka atọ ahụ, ma n’Aịzaya e nwekwara njikọ amụma ọzọ n’etiti ntụaka ndị ahụ.

The verse in Isaiah, was fulfilled when the king of Assyria conquered Judah and came to Jerusalem, but never conquered the city itself. He came up “to the neck,” but he never conquered the “head.” In the very same prophecy, Isaiah sets forth a prophetic symbol of what a “head” represents, and he identifies a “head,” as the capital of the kingdom, and the king of the kingdom is also the “head.” He provides two witnesses of the prophetic truth that a head, is a king, and a kingdom, and then cryptically identifies that if the student of prophecy will not accept and understand this truth, he will not be established. The cryptic verse is part of the very same prophecy that identifies that the king of the north would overflow and go over, but only up “to the neck.”

Amaokwu dị n’Aịzaya mezuru mgbe eze Asiria meriri Juda ma bịaruo Jerusalem, ma ọ dịghị mgbe ọ bụla o meriri obodo ahụ n’onwe ya. Ọ rutere “ruo n’olu,” ma ọ dịghị mgbe ọ bụla o meriri “isi.” N’ime amụma ahụ kpọmkwem, Aịzaya na-ewepụta akara amụma nke ihe “isi” na-anọchi anya ya, ma ọ na-akọwa “isi” dịka isi obodo nke alaeze ahụ, ma eze nke alaeze ahụ kwa bụ “isi.” Ọ na-enye ndị àmà abụọ nke eziokwu amụma ahụ na isi bụ eze, na alaeze, ma mesịa n’ụzọ omimi kọwaa na ọ bụrụ na onye na-amụ amụma agaghị anabata ma ghọta eziokwu a, a gaghị eme ka o guzosie ike. Amaokwu omimi ahụ bụ akụkụ nke otu amụma ahụ kpọmkwem nke na-akọwa na eze ugwu ga-ejupụta ma gafee, ma naanị ruo “n’olu.”

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

> N’ihi na isi Siria bụ Damaskọs, isi Damaskọs bụkwa Rezin; ma n’ime afọ iri isii na ise ka a ga-agbaji Ifrem, ka ọ ghara ịbụ ndị mmadụ. Isi Ifrem bụkwa Sameria, isi Sameria bụkwa nwa Remalaia. Ọ bụrụ na unu ekweghị, n’ezie, a gaghị eme ka unu guzosie ike. Aịzaya 7:8, 9.

The “head” of the nation of Syria was its capital city “Damascus,” and the “head” of “Damascus” (the capital city) was “Rezin,” the king of Syria. Also, the “head” of the nation of Ephraim was its capital city “Samaria,” and the “head” of “Samaria” (the capital city) was “Remaliah’s son” (Pekah), the king of Samaria. In the same prophecy, in the next chapter, in verse eight, King Sennacherib of Assyria surrounded Jerusalem, and in verse eight, it identifies his surrounding of Jerusalem as coming up to the neck.

“Isi” nke mba Siria bụ obodo isi ya bụ “Damaskọs,” ma “isi” nke “Damaskọs” (obodo isi) bụ “Rezin,” eze Siria. Ọzọkwa, “isi” nke mba Ifrem bụ obodo isi ya bụ “Sameria,” ma “isi” nke “Sameria” (obodo isi) bụ “nwa Remalaịa” (Peka), eze Sameria. N’otu amụma ahụ, n’isi nke na-esote, n’amaokwu nke asatọ, Eze Senakerib nke Asiria gbara Jerusalem gburugburu, ma n’amaokwu nke asatọ, a kọwara mgbara ya gbara Jerusalem gburugburu dịka iru n’olu.

Verses seven and eight, which set forth upon two witnesses, the prophetic symbol of a “head,” representing both the king and the capital of the king’s nation is the prophecy of sixty-five years that identifies the starting point of both prophecies of twenty-five hundred and twenty years against the northern and southern kingdoms of Israel. It is therefore, a very complex verse, for it connects with verse ten, and forty, of chapter eleven of Daniel, which both also identify engagements of a northern king attacking a southern king, just as Sennacherib, a king of the north, attacked Judah, a southern king in verse eight, of Isaiah chapter eight.

Amaokwu nke asaa na nke asatọ, nke na-egosipụta, n’elu ihe àmà abụọ, akara amụma nke “isi,” nke na-anọchite anya ma eze ma isi obodo nke mba eze ahụ, bụ amụma nke afọ iri isii na ise nke na-akọwapụta ebe mmalite nke amụma abụọ ahụ nke afọ puku abụọ narị ise na iri abụọ megide alaeze ugwu na alaeze ndịda nke Izrel. Ya mere, ọ bụ amaokwu dị nnọọ mgbagwoju anya, n’ihi na ọ na-ejikọta na amaokwu nke iri, na nke iri anọ, nke isi nke iri na otu nke Daniel, nke ha abụọ kwa na-akọwapụta ọgụ ebe eze ugwu na-awakpo eze ndịda, dịka Senakerib, eze ugwu, siri wakpo Juda, eze ndịda, n’amaokwu nke asatọ, nke Aịsaịa isi nke asatọ.

The key that connects these engagements of northern and southern kings together is the “head,” and the “overflowing and passing over.” When the king of the north retaliates against the king of the south in verse ten, of chapter eleven, he wins the battle, but he leaves the “head,” for he “comes, and overflows, and passes through” “to” the king of the south’s “fortress.” The history of verse ten represents the northern king’s victory over the southern king, but he does not enter into Egypt (the fortress), the capital—the “head.”

Isi nke jikọtara ọgụ ndị a nke ndị eze ugwu na ndị eze ndịda ọnụ bụ “isi,” na “ijupụta ókè na ịgafe.” Mgbe eze ugwu ji aka mmeghachi omume wakpo eze ndịda n’amaokwu nke iri, nke isi nke iri na otu, ọ na-emeri agha ahụ, ma ọ na-ahapụ “isi” ahụ, n’ihi na ọ “na-abịa, na-eju ókè, na-agafekwa” “ruo” n’ebe e wusiri ike nke eze ndịda. Akụkọ ihe mere eme nke amaokwu nke iri na-anọchi anya mmeri eze ugwu meriri eze ndịda, ma ọ dịghị abanye n’Ijipt (ebe e wusiri ike), isi obodo ahụ—“isi.”

When the southern king previously defeated the northern king in verses seven and eight, he “entered into the fortress of the king of the north, and” “prevailed and” “carried captives” back to “Egypt.” In the king of the north’s retaliatory victory, he did not enter into Egypt, thus typifying that when the Soviet Union was swept away in 1989, Russia, its capital—its head was left standing. “If ye will not believe, surely ye shall not be established.” It is Russia, represented as the king of the south in verses eleven and twelve, that wins the battle of the borderland, which in antiquity was Raphia, and today is Ukraine.

Mgbe eze nke ndịda meriri eze nke ugwu n’amaokwu nke asaa na nke asatọ, o “batara n’ebe e wusiri ike nke eze nke ugwu, ma” “meriwo ha, ma” “kpọrọ ndị a dọtara n’agha” laghachi “n’Ijipt.” N’ime mmeri mmeghachi-azụ nke eze nke ugwu, ọ banyeghị n’Ijipt, ya mere nke a na-anọchi anya na mgbe e kpochapụrụ Soviet Union n’afọ 1989, a hapụrụ Russia, isi obodo ya—isi ya, ka o guzo. “Ọ bụrụ na unu ekweghị, n’ezie a gaghị eme ka unu guzosie ike.” Ọ bụ Russia, nke a na-anọchi anya dịka eze nke ndịda n’amaokwu nke iri na otu na nke iri na abụọ, na-emeri ọgụ nke ala ókèala ahụ, nke n’oge ochie bụ Raphia, ma taa bụ Ukraine.

> “‘VERSE 10. But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress.’

> “‘AMAOKWU 10. Ma ụmụ-ya ndị ikom ga-akpalite onwe-ha, ha ga-achịkọtakwa ìgwè ndị agha dị ukwuu nke ukwuu: otu ga-abịa n’ezie, juputakwa gafee, ma gafere: emesia ọ ga-alọghachi, a ga-akpalitekwa ya, ọbụna ruo ebe-ewusiri-ike ya.’

> “The first part of this verse speaks of sons, in the plural; the last part, of one, in the singular. The sons of Seleucus Callinicus were Seleucus Ceraunus and Antiochus Magnus. These both entered with zeal upon the work of vindicating and avenging the cause of their father and their country. The elder of these, Seleucus, first took the throne. He assembled a great multitude to recover his father’s dominions; but being a weak and pusillanimous prince, both in body and estate, destitute of money, and unable to keep his army in obedience, he was poisoned by two of his generals after an inglorious reign of two or three years. His more capable brother, Antiochus Magnus, was thereupon proclaimed king, who, taking charge of the army, retook Seleucia and recovered Syria, making himself master of some places by treaty, and of others by force of arms. A truce followed, wherein both sides treated for peace, yet prepared for war; after which Antiochus returned and overcame in battle Nicolas, the Egyptian general, and had thoughts of invading Egypt itself. Here is the ‘one’ who should certainly overflow and pass through.” Uriah Smith, Daniel and the Revelation, 253.

> “Akụkụ mbụ nke amaokwu a na-ekwu maka ụmụ nwoke, n’ụdị ọtụtụ; akụkụ ikpeazụ ya, maka otu, n’ụdị otu. Ụmụ nwoke Seleucus Callinicus bụ Seleucus Ceraunus na Antiochus Magnus. Ha abụọ ji ịnụ ọkụ n’obi banye n’ọrụ nke ịkwado na ịbọ ọbọ n’ihi ikpe nna ha na nke obodo ha. Nke okenye n’ime ha, bụ Seleucus, buru ụzọ nọrọ n’ocheeze. Ọ kpọkọtara nnukwu igwe mmadụ ka o weghachite ọchịchị nna ya; ma ebe ọ bụ na ọ bụ eze na-adịghị ike ma na-atụ ụjọ, ma n’ahụ ma n’akụnụba, enweghị ego, ma ghara inwe ike idobe ndị agha ya n’okpuru nrube isi, ndịisi agha ya abụọ tinyere ya nsi mgbe ọchịchị ya nke afọ abụọ ma ọ bụ atọ na-enweghị otuto gasịrị. Nwanne ya nwoke nke ka nwee ikike, Antiochus Magnus, ka e mesịrị kpọsara eze; onye ahụ, mgbe o jisịrị ndị agha ahụ n’aka, weghachiri Seleucia ma nwetaghachi Siria, na-eme onwe ya onye nwe ụfọdụ ebe site n’ọgbụgba ndụ, ụfọdụ ndị ọzọkwa site n’ike agha. Mgbe nke a gasịrị, e nwere nkwụsị ọgụ, nke n’ime ya akụkụ abụọ ahụ kparịtara maka udo, ma na-akwadebe maka agha; mgbe nke a gasịrị Antiochus lọghachiri ma merie n’agha Nicolas, onyeisi agha Ijipt, ma chee echiche ịbanye ọbụna n’Ijipt n’onwe ya. Nke a bụ ‘otu’ ahụ nke ga-emebiga ókè ma gafee n’eziokwu.” Uriah Smith, Daniel and the Revelation, 253.

The collapse of the Soviet Union in 1989, marked the “time of the end,” and the two sons in the verse, represent the two waymarks of Reagan and Bush the first. Since the “time of the end,” in 1798, which is where verse forty of Daniel eleven began, the whore of Rome has been forgotten, for she, as Jezebel, remains behind in Samaria, while her husband Ahab addresses Elijah at Mount Carmel. She was in hiding, but secretly pulling the strings, as she was in World War One and World War Two. Her husband is her proxy army against the king of the south. When she retaliated in 1989, she, as the king of the north, brought chariots, ships and horsemen.

Ndakpọkasị nke Soviet Union na 1989 kpọrọ akara “oge ọgwụgwụ,” ma ụmụ nwoke abụọ ahụ dị n’amaokwu ahụ na-anọchi anya ihe ịrịba ama ụzọ abụọ nke Reagan na Bush nke mbụ. Ebe ọ bụ na “oge ọgwụgwụ” ahụ, na 1798, nke bụ ebe amaokwu nke iri anọ nke Daniel iri na otu malitere, e chefuwo akwụna nke Rom, n’ihi na ya, dịka Jezebel, ka na-anọ n’azụ na Sameria, ebe di ya Ahab na-agwa Elaịja okwu n’Ugwu Kamel. Ọ nọ n’ime nzuzo, ma na-adọ eriri na nzuzo, dịka o mere n’Agha Ụwa Mbụ na Agha Ụwa nke Abụọ. Di ya bụ ndị agha nnọchi anya ya imegide eze nke ndịda. Mgbe o mere mmeghachi omume na 1989, ya, dịka eze nke ugwu, wetara ụgbọ ịnyịnya agha, ụgbọ mmiri na ndị na-agba ịnyịnya.

> And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.

> Ma n’oge ọgwụgwụ, eze nke ndịda ga-awakpo ya; eze nke ugwu kwa ga-abịa imegide ya dị ka ifufe nta, ya na ụgbọ agha, na ndị ịnyịnya, na ọtụtụ ụgbọ mmiri; ọ ga-abanyekwa n’ime mba ndị ahụ, wee jubiga ókè gafee ha. Daniel 11:40.

Her proxy in the retaliation is represented by “ships,” which are economic power, and by “chariots and horsemen,” which are military might. Military might and economic power are the two prophetic attributes of the United States in the prophecies of the last days, for the United States will forbid those who will not bow to Jezebel from buying and selling, and if they still refuse Jezebel’s mark of authority, they will be put to death. It was the economic power and military strength of the United States that was employed in cooperation with the papacy that brought about the dissolution of the Soviet Union in 1989, though Russia was left standing.

A na-anọchi anya onye nnọchi-anya ya n’ime mmeghachi ahụ site na “ụgbọ mmiri,” nke bụ ike akụ na ụba, nakwa site na “ụgbọ agha na ndị na-agba ịnyịnya,” nke bụ ike agha. Ike agha na ike akụ na ụba bụ àgwà amụma abụọ nke United States n’amụma ndị metụtara ụbọchị ikpeazụ, n’ihi na United States ga-egbochi ndị na-agaghị akpọrọ Jezebel isiala ịzụ na ire ere, ma ọ bụrụkwa na ha ka jụ akara ikike Jezebel, a ga-egbu ha. Ọ bụ ike akụ na ụba na ike agha nke United States ka e jiri, n’ime imekọ ihe ọnụ ya na ọchịchị popu, mee ka mgbasa nke Soviet Union bịaruo njedebe n’afọ 1989, ọ bụ ezie na e hapụrụ Russia ka ọ nọgide na-eguzo.

The history which fulfilled verse ten of Daniel chapter eleven is repeated in the history of the second part of verse forty which identifies the time of the end in 1989. The history of verses six through nine represent the history that led to the time of the end, which is identified in the first part of verse forty. Verses five through ten of Daniel chapter eleven perfectly illustrate the history of verse forty of Daniel eleven, for as Sister White recorded, “much of the history that has been fulfilled in the eleventh of Daniel will be repeated.”

Akụkọ ihe mere eme nke mezuru amaokwu nke iri nke Daniel isi nke iri na otu ka a na-emegharị n’akụkọ ihe mere eme nke akụkụ nke abụọ nke amaokwu nke iri anọ, nke na-akọwa oge ọgwụgwụ n’afọ 1989. Akụkọ ihe mere eme nke amaokwu nke isii ruo nke itoolu na-anọchi anya akụkọ ihe mere eme nke dugara n’oge ọgwụgwụ, nke a kọwara n’akụkụ mbụ nke amaokwu nke iri anọ. Amaokwu nke ise ruo nke iri nke Daniel isi nke iri na otu na-egosi n’ụzọ zuru oke akụkọ ihe mere eme nke amaokwu nke iri anọ nke Daniel iri na otu, n’ihi na, dịka Sister White dere, “ọtụtụ n’ime akụkọ ihe mere eme nke mezuru n’ime Daniel iri na otu ka a ga-emegharị.”

Verses one through four of Daniel eleven identify Cyrus, the second king of the two-horn nation at the time of the end in the last days. The “time of the end” in the last days was 1989, and the second president, represented by Cyrus, establishes a prophetic sequence that allows a student of prophecy to count to the sixth president after 1989, who would be the richest president, and who would stir up (awaken), the globalist dragon powers whether they be the globalists of the world, or those in the United States. That prophetic history then jumps to the seventh kingdom of Bible prophecy, the ten kings of the United Nations, and identifies its primary and first king, as represented by Alexander the Great (meaning “The Warrior of Men”), and the ultimate dissolution of his kingdom when the four winds of Islam are fully released at the close of human probation.

Amaokwu nke mbụ ruo nke anọ nke Daniel iri na otu na-akọwa Saịrọs, eze nke abụọ nke mba ahụ nwere mpi abụọ n’oge ọgwụgwụ n’ụbọchị ikpeazụ. “Oge ọgwụgwụ” ahụ n’ụbọchị ikpeazụ bụ 1989, ma onye isi ala nke abụọ, onye Saịrọs na-anọchi anya ya, na-eguzobe usoro amụma nke na-enye onye na-amụ amụma ohere ịgụ ruo n’aka onye isi ala nke isii mgbe 1989 gasịrị, onye ga-abụ onye isi ala kacha baa ọgaranya, onye ga-akpalitekwa (teta), ike dragọn nke ndị ụwa ọnụ ma ha bụrụ ndị ụwa ọnụ nke ụwa, ma ọ bụ ndị nọ na United States. Akụkọ ihe mere eme amụma ahụ na-amali mgbe ahụ ruo n’alaeze nke asaa nke amụma Akwụkwọ Nsọ, ndị eze iri nke United Nations, ma na-akọwa eze ya bụ isi na nke mbụ, dịka Alexander the Great na-anọchi anya ya (nke pụtara “Dike nke Ndị Mmadụ”), nakwa mbibi ikpeazụ nke alaeze ya mgbe ifufe anọ nke Islam tọhapụrụ kpamkpam n’oge mmechi nke oge nnwale mmadụ.

Then verses five through nine illustrate the history represented by the period that preceded the establishment of the papacy upon the throne in 538, for first the power who is to become the king of the north must overcome three geographical obstacles, as did Seleucus, who then was established as the king of the north. Thereafter for three and a half years, as represented by thirty-five actual years, the king of the north ruled, until the king of the south entered into his fortress and took him captive, where he later died in Egypt from falling off a horse. Thus, the verses identify the history that concluded at the time of the end in 1798.

Mgbe ahụ amaokwu nke ise ruo nke itoolu na-egosi akụkọ ihe mere eme nke oge ahụ nke buru ụzọ tupu e guzobe ọchịchị ndị páápù n’ocheeze na 538, n’ihi na nke mbụ, ike ahụ nke ga-abụ eze nke ugwu aghaghị imeri ihe mgbochi ala atọ, dị ka Seleucus mere, onye e mechara guzobe dị ka eze nke ugwu. Mgbe nke ahụ gasịrị, ruo afọ atọ na ọkara, dị ka afọ iri atọ na ise n’ezie nọchiri anya ya, eze nke ugwu chịrị, ruo mgbe eze nke ndịda batara n’ebe nchekwa ya siri ike ma were ya dịka onye a dọtara n’agha, ebe o mesịrị nwụọ na Ijipt site n’ịda n’elu ịnyịnya. N’ụzọ dị otu a, amaokwu ndị ahụ na-akọwapụta akụkọ ihe mere eme ahụ nke mechiri n’oge ọgwụgwụ na 1798.

Verse ten identifies the history of the time of the end in 1989, and together with verses five through nine, they represent the history of verse forty, as does the history of verses thirty to thirty-six. Therefore, from verse one to verse ten, line upon line, there are two prophetic lines. The first addresses the leaders of the sixth and seventh kingdoms, though there is an empty space between the sixth and richest president of the sixth kingdom and the seventh kingdom.

Amaokwu nke iri na-akọwa akụkọ ihe mere eme nke oge ọgwụgwụ na 1989, ma ya na amaokwu nke ise ruo nke itoolu jikọtara ọnụ, ha na-anọchite anya akụkọ ihe mere eme nke amaokwu nke iri anọ, dịkwa ka akụkọ ihe mere eme nke amaokwu nke iri atọ ruo nke iri atọ na isii si eme. Ya mere, site n’amaokwu nke mbụ ruo n’amaokwu nke iri, ahịrị n’elu ahịrị, e nwere ahịrị amụma abụọ. Nke mbụ na-ekwu banyere ndị ndu nke alaeze nke isii na nke asaa, ọ bụ ezie na e nwere oghere efu n’etiti onye isi ala nke isii na onye kasị baa ọgaranya n’ime alaeze nke isii, na alaeze nke asaa.

The second line covers the history of the removal of the three obstacles, the period the king of the north reigned, and who was then removed in 1798, and up to 1989, and the second president, represented in the previous line by Cyrus.

Ahịrị nke abụọ na-ekpuchi akụkọ ihe mere eme banyere iwepụ ihe mgbochi atọ ahụ, oge eze ugwu chịrị, na onye e mesịrị wepụrụ na 1798, ruo kwa 1989, na onyeisi ala nke abụọ, nke e sere n’ahịrị gara aga site n’aka Saịrọs.

Verses eleven and twelve represent a third line of history that occurs after the rich president of verse two, but sometime after the collapse of the Soviet Union at the time of the end in 1989, and somewhere before the Sunday law in the United States as represented in verse sixteen.

Amaokwu nke iri na otu na nke iri na abụọ na-anọchi anya ahịrị nke atọ nke akụkọ ihe mere eme nke na-eme mgbe onyeisi ala bara ụba nke amaokwu nke abụọ gasịrị, ma n’oge ụfọdụ mgbe Soviet Union dara n’oge ọgwụgwụ n’afọ 1989, nakwa n’oge ụfọdụ tupu iwu Sọnde dị na United States dịka e gosiri ya n’amaokwu nke iri na isii.

The history after the time of the end in 1989, is taken to the sixth and richest president who stirs up the globalists beginning in 2016, in the first line. The prophetic history is taken to 1989, in the second line. The Battle of Raphia (“The Borderline”) in verses eleven and twelve, precedes verse thirteen, where the recently defeated king of the north restores his army and then defeats the king of the south, just before the Sunday law of verse sixteen. The king of the north’s proxy power in verse thirteen, is the last of the eight presidents that reign from 1989 to the Sunday law. Verse thirteen must therefore take place at or after the election of the eighth president, who is of the seven. Verses eleven and twelve begin just before the sixth, richest president, and likely ends just before the election of that very same president, who becomes the eighth that is of the seven, and is victorious in the third battle of the proxy war, in verses thirteen to fifteen.

Akụkọ ihe mere eme mgbe oge ọgwụgwụ gasịrị n’afọ 1989, a na-ebuga ya ruo n’aka onye-isi nke isii ma bụrụkwa onye kacha baa ụba, onye na-akpalite ndị globalists malite n’afọ 2016, n’ahịrị mbụ. A na-ebuga akụkọ ihe mere eme amụma ruo n’afọ 1989, n’ahịrị nke abụọ. Agha Raphia (“Ókè-ala”) dị n’amaokwu nke iri na otu na nke iri na abụọ, na-ebute amaokwu nke iri na atọ ụzọ, ebe eze ugwu ahụ, onye e meriri n’oge na-adịbeghị anya, na-eweghachi ndị agha ya ma mesịa merie eze ndịda, obere oge tupu iwu ụbọchị ụka nke amaokwu nke iri na isii. Ike nnọchi anya nke eze ugwu ahụ n’amaokwu nke iri na atọ, bụ onye ikpeazụ n’ime ndị-isi ala asatọ ahụ na-achị site n’afọ 1989 ruo n’iwu ụbọchị ụka. Ya mere, amaokwu nke iri na atọ aghaghị ime n’oge ntuliaka onye-isi nke asatọ ahụ ma ọ bụ mgbe ọ gasịrị, onye sitere n’ime asaa ahụ. Amaokwu nke iri na otu na nke iri na abụọ na-amalite obere oge tupu onye-isi nke isii ahụ, onye kacha baa ụba, apụta, ma o yikarịrị ka ha na-agwụ obere oge tupu ntuliaka nke otu onye-isi ahụ kpọmkwem, onye na-aghọ onye nke asatọ sitere n’ime asaa ahụ, ma bụrụ onye mmeri n’agha nke atọ nke agha nnọchi anya ahụ, n’amaokwu nke iri na atọ ruo nke iri na ise.

The retaliation of the king of the south in verses eleven and twelve, is in response to the defeat the king of the south suffered in verse ten. Verse ten identifies the victory of the king of the north in 1989, which was brought about by the secret alliance of the United States and the Vatican. The victory for the northern army was the first battle of the proxy war. The literal hot war that was fulfilled in antiquity typified a proxy war in the last days, and the victory of verse eleven and twelve will therefore be a victory for the southern king, in the second battle of the proxy wars.

Mmegwara eze nke ndịda n’amaokwu nke iri na otu na nke iri na abụọ bụ nzaghachi nye mmeri eze nke ndịda dara n’amaokwu nke iri. Amaokwu nke iri na-akọwa mmeri eze nke ugwu n’afọ 1989, nke e wetara site n’ọgbụgba-ndụ nzuzo nke United States na Vatican. Mmeri ahụ nke ndị agha ugwu nwetara bụ agha mbụ n’agha nnọchi anya ahụ. Agha ọkụ nkịtị ahụ nke mezuru n’oge ochie bụ onyinyo nke agha nnọchi anya n’ụbọchị ikpeazụ, ya mere mmeri nke amaokwu nke iri na otu na nke iri na abụọ ga-abụ mmeri maka eze nke ndịda, n’agha nke abụọ nke agha nnọchi anya ndị ahụ.

There are three battles in verses ten through fifteen, and they were all fulfilled in antiquity by literal hot wars, but they represent three battles in the proxy wars in the last days. The first battle was won by the secret alliance of the beast and false prophet, against the dragon in 1989. The second battle of the proxy wars will be won by the atheistic dragon power of the king of the south, against the alliance of the pope and his proxy army. The third battle of the proxy wars will be won by the proxy army of the king of the north, as represented in verses thirteen through fifteen.

E nwere agha atọ n’amaokwu iri ruo iri na ise, a mezukwara ha niile n’oge ochie site n’agha ọkụ n’eziokwu, ma ha na-anọchi anya agha atọ n’agha nnọchi anya n’ụbọchị ikpeazụ. E meriri agha mbụ site n’ọgbakọ nzuzo nke anụ ọhịa ahụ na onye-amụma ụgha, megide dragọn ahụ n’afọ 1989. Agha nke abụọ n’agha nnọchi anya ahụ ga-emeri site n’ike dragọn nke ebufeghị okwukwe na Chineke nke eze ndịda, megide njikọ nke poopu na ndị agha nnọchi anya ya. Agha nke atọ n’agha nnọchi anya ahụ ga-emeri site n’ndị agha nnọchi anya nke eze ugwu, dịka e si nọchite ya anya n’amaokwu iri na atọ ruo iri na ise.

Prophetically there are three hot world wars, three proxy wars, consisting of three battles, and the warfare of the three woes of Islam. There is also a Civil War and a Revolutionary war. The second battle of the proxy wars is now under way in the Ukraine, “The Borderline”, as represented by Raphia, which was the borderline between the king of the south and the king of the north, when verses eleven and twelve were first fulfilled in history.

N’amụma, e nwere agha ụwa atọ dị ọkụ, agha nnọchi anya atọ, nke mejupụtara ọgụ atọ, na agha nke ahụhụ atọ nke Alakụba. E nwekwara Agha Obodo na Agha Mgbanwe ọchịchị. Ugbu a, ọgụ nke abụọ n’ime agha nnọchi anya ndị ahụ amalitelarị na Ukraine, “Ókè Mgbakwasị”, dị ka Raphia nọchiri anya ya, nke bụ ókè dị n’etiti eze nke ndịda na eze nke ugwu, mgbe amaokwu nke iri na otu na nke iri na abụọ mezuru na mbụ n’akụkọ ihe mere eme.

At the very same time that the second battle of the proxy wars in the Ukraine is being carried out, the second of three attacks of Islam against the glorious land is also occurring. The first attack of the third woe arrived on September 11, 2001, and the sealing of the one hundred and forty-four thousand began. The sealing time ends at the soon coming Sunday law in the United States, when Islam of the third woe will once again strike the United States. The first and last strikes are the same, and they both mark a voice of the angel of Revelation eighteen, which is also the voice of the third angel, which is also the sounding of the seventh trumpet, which is also the third woe.

N’otu oge ahụ kpọmkwem a na-alụ agha nke abụọ n’agha ndị nnọchi anya na Ukraine, ọgụ nke abụọ n’ime ọgụ atọ nke Alakụba megide ala ahụ dị ebube na-emezikwa. Ọgụ mbụ nke ahụhụ nke atọ bịara na Septemba 11, 2001, ma ịkàrà nke ndị puku otu narị na iri anọ na anọ malitere. Oge ịkàrà ahụ na-ejedebe n’iwu Ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya na United States, mgbe Alakụba nke ahụhụ nke atọ ga-alụkwa ọzọ megide United States. Ọgụ mbụ na nke ikpeazụ bụ otu ihe ahụ, ha abụọ na-akọwapụtakwa olu nke mmụọ-ozi nke Mkpughe iri na asatọ, nke bụkwa olu nke mmụọ-ozi nke atọ, nke bụkwa ịkpọ ụda opi nke asaa, nke bụkwa ahụhụ nke atọ.

In the middle of those two attacks, which are two voices, which are the sound of the seventh trumpet, Islam of the third woe attacked, not the modern spiritual glorious land, but the ancient literal glorious land on October 7, 2023.

N’etiti mwakpo abụọ ahụ, ndị bụ olu abụọ ahụ, ndị bụ ụda opi nke asaa ahụ, Alakụba nke ahụhụ nke atọ wakporo, ọ bụghị ala ebube nke mmụọ nke oge a, kama ala ebube nkịtị nke oge ochie n’ụbọchị Ọktoba 7, 2023.

The warfare that then began, is now taking place in the exact area where the Battle of Raphia occurred as described in verses eleven and twelve. The Gaza strip is the borderline between the southern kingdom of Judah and Egypt. October 7, 2023, is a wheel within the other wheels that marks the rebellion, or thirteenth letter in the Hebrew alphabet that together with the first and the last letters creates the word “truth.”

Agha nke malitere mgbe ahụ na-eme ugbu a n’otu mpaghara ahụ kpọmkwem ebe Agha Raphia mere, dịka e kọwara ya n’amaokwu nke iri na otu na nke iri na abụọ. Mpaghara Gaza bụ ókè-ala dị n’etiti alaeze ndịda nke Juda na Ijipt. Ọktoba 7, 2023, bụ otu wheel n’ime wheel ndị ọzọ nke na-akara nnupụisi ahụ, ma ọ bụ mkpụrụedemede nke iri na atọ n’alfabet Hibru nke, ya na mkpụrụedemede mbụ na nke ikpeazụ, na-emepụta okwu ahụ bụ “eziokwu.”

The second attack against the glorious land by Islam of the third woe, took place on October 7, 2023, and it took place in the exact area that the ancient Battle of Raphia occurred in fulfillment of verses eleven and twelve. The second attack upon the glorious land, is through prophetic geographic symbolism, connected to the second battle of the proxy wars, as represented by the war in Ukraine.

Mwakpo nke abụọ megide ala ahụ dị ebube site n’aka Islam nke ahuhu nke atọ, mere n’ụbọchị Ọktoba 7, 2023, ọ mekwara kpọmkwem n’ógbè ahụ agha ochie nke Raphia mere, n’imezu amaokwu nke iri na otu na nke iri na abụọ. Mwakpo nke abụọ megide ala ahụ dị ebube, bụ, site na ihe nnọchianya ala nke amụma, nke e jikọtara na agha nke abụọ n’ime agha nnọchi anya ndị ọzọ, dịka agha dị na Ukraine si anọchi anya ya.

Line upon line, the second battle of the proxy wars that is now under way in the Ukraine (The Borderland), includes the second note of the trumpet of the third woe (October 7, 2023), that is accomplished in the final period of the sealing of the one hundred and forty-four thousand. That sealing experience is illustrated by Daniel in chapter ten, when he sees the “marah” vision after the twenty-one day period of mourning, which is the three and a half days that the two prophets were dead in the street. The vision was interpreted as the explanation of “what was to befall God’s people in the last days.”

Ahịrị n’elu ahịrị, agha nke abụọ n’ime agha ndị nnọchi anya a na-alụ ugbu a na Ukraine (Ala Ókè), gụnyere mkpụrụedemede nke abụọ nke opi nke ahụhụ nke atọ (Ọktoba 7, 2023), nke a na-emezu n’oge ikpeazụ nke ịka akara nke puku iri na anọ na puku anọ. A na-egosi ahụmịhe ịka akara ahụ site n’aka Daniel n’isi nke iri, mgbe ọ hụrụ ọhụụ “marah” ahụ mgbe oge iri abụọ na otu ụbọchị nke iru újú gasịrị, nke bụ ụbọchị atọ na ọkara ahụ ndị amụma abụọ ahụ nwụrụ n’okporo ámá. A kọwara ọhụụ ahụ dịka nkọwa nke “ihe ga-adakwasị ndị nke Chineke n’ụbọchị ikpeazụ.”

The truth that is represented by the vision of the Hiddekel River, which is the sealing truth, is fulfilled in the prophetic history of verses eleven through fifteen. It is the history of verse forty that begins in 1989, and continues to verse forty-one and the soon coming Sunday law. It is the history of the sixth, richest president in verse two that is represented until the seventh kingdom of “Alexander the Great” as noted in verse three.

Eziokwu nke ọhụhụ nke Osimiri Hiddekel nọchiri anya ya, nke bụ eziokwu nke ịkà akara, ka emezuru n’akụkọ amụma nke amaokwu iri na otu ruo iri na ise. Ọ bụ akụkọ nke amaokwu iri anọ nke malitere n’afọ 1989, ma na-aga n’ihu ruo amaokwu iri anọ na otu na iwu Sọnde nke na-abịa n’oge na-adịghị anya. Ọ bụ akụkọ nke onye-isi ala nke isii, nke kasị baa ọgaranya, n’amaokwu nke abụọ ka a nọchiri anya ya ruo alaeze nke asaa nke “Alexander the Great” dịka e kwuru n’amaokwu nke atọ.

The history which began at the commencement of the second battle of the proxy wars in 2014, that was followed by the richest president beginning his campaign in 2015, is the empty area of verse forty, from 1989 unto the Sunday law in verse forty-one, and it is also the empty area from the sixth, richest president in verse two, unto the seventh kingdom. It is the history that began with the first voice of Revelation chapter eighteen on September 11, 2001, and ends with the second voice at the hour of the great earthquake in chapter eleven of Revelation. That history is also the period of history identified by Ezekiel in chapter twelve, where every vision is fulfilled. That period of time is the sealing time of the one hundred and forty-four thousand. The sanctification of God’s people is accomplished through His word.

Akụkọ ihe mere eme nke malitere na mbido agha nke abụọ nke agha ndị nnọchi anya n’afọ 2014, nke onye isi ala kasị baa ọgaranya sochiri ya site n’ịmalite mkpọsa ya n’afọ 2015, bụ mpaghara efu nke amaokwu iri anọ, site n’afọ 1989 ruo na iwu Sunday dị n’amaokwu iri anọ na otu, ọ bụkwa mpaghara efu site n’ebe e kwuru onye isi ala nke isii, kasị baa ọgaranya, n’amaokwu nke abụọ, ruo n’alaeze nke asaa. Ọ bụ akụkọ ihe mere eme nke malitere na olu mbụ nke Mkpughe isi nke iri na asatọ na Septemba 11, 2001, ma kwụsị na olu nke abụọ n’oge elekere nke nnukwu ala ọma jijiji dị n’isi nke iri na otu nke Mkpughe. Akụkọ ihe mere eme ahụ bụkwa oge akụkọ ihe mere eme Ezikiel kọwara n’isi nke iri na abụọ, ebe ọhụụ ọ bụla na-emezu. Oge ahụ bụ oge akara nke ndị narị puku na iri anọ na anọ. A na-emezu ido nsọ nke ndị Chineke site n’Okwu Ya.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Dọọ ha nsọ site n’ezi-okwu gị: okwu gị bụ ezi-okwu. Jọn 17:17.

We will continue this study in the next article.

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

> “This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate. The city that was once full of people was no longer inhabited. The voice of mirth and the song of praise were no more heard within her walls. The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night. But the wonderful symbols presented before him beside the river Chebar revealed an overruling power mightier than that of earthly rulers. Above the proud and cruel monarchs of Assyria and Babylon the God of mercy and truth was enthroned.

> “E nyere Ezikiel ọhụụ a n’oge uche ya jupụtara n’amụma ọjọọ na-atụ ya ụjọ. Ọ hụrụ ala nna ya-hà ka ọ tọgbọ n’efu. Obodo ahụ nke juru mmadụ otu mgbe adịkwaghị onye bi n’ime ya. A naghịkwa anụ olu ọṅụ na abụ otuto ọzọ n’ime mgbidi ya. Onye-amụma ahụ n’onwe ya bụ onye ọbịa n’ala ọzọ, ebe ọchịchọ-enweghị-ókè na obi ọjọọ ike na-achị achị n’elu ihe niile. Ihe ọ hụrụ ma nụ banyere mmegbu na ajọ omume nke mmadụ mere ka mkpụrụobi ya nwee nnukwu mwute, o wee kwaa ákwá nke ukwuu ehihie na abalị. Ma ihe ịrịba ama ndị ahụ dị ebube e gosiri ya n’akụkụ osimiri Keba kpughere ike na-achị ihe niile, nke karịrị ike nke ndị ọchịchị ụwa. N’elu ndị eze Asiria na Babilọn ndị ahụ jupụtara n’ịnya isi na obi ọjọọ, ka a kwụkwasịrị Chineke nke ebere na eziokwu n’ocheeze.”

> “The wheellike complications that appeared to the prophet to be involved in such confusion were under the guidance of an infinite hand. The Spirit of God, revealed to him as moving and directing these wheels, brought harmony out of confusion; so the whole world was under His control. Myriads of glorified beings were ready at His word to overrule the power and policy of evil men, and bring good to His faithful ones.

> “Mgbagwoju anya ndị yiri wiil nke pụtara n’ihu onye amụma dị ka ndị e tinyere n’ime nnọọ ọgba aghara dị otu a nọ n’okpuru nduzi nke aka na-enweghị nsọtụ. Mmụọ nke Chineke, nke e kpugheere ya dị ka Onye na-akpali ma na-eduzi wiil ndị a, wetara nkwekọrita site n’ime ọgba aghara; otu a kwa, ụwa dum nọ n’okpuru ọchịchị Ya. Ọtụtụ puku puku ndị e mere ka ha dị ebube dị njikere n’okwu Ya ime ka ike na atụmatụ ndị ajọ mmadụ ghara ịrụ ọrụ ha, ma wetara ndị Ya kwesịrị ntụkwasị obi ezi ihe.”

> “In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.

> “N’ụzọ dị otú ahụkwa, mgbe Chineke na-achọ imeghe nye Jọn a hụrụ n’anya akụkọ ihe mere eme nke nzukọ n’oge ndị ga-abịa, O nyere ya nkwenye banyere mmasị na nlekọta Onye Nzọpụta nwere n’ebe ndị Ya nọ site n’ịkpughe nye ya ‘Otu dị ka Nwa nke mmadụ,’ na-ejegharị n’etiti ihe ndọba oriọna ndị ahụ, nke nọchiri anya nzukọ asaa ahụ. Ka e ji gosi Jọn ọgụ ukwu ikpeazụ nke nzukọ ahụ na-alụ megide ike nke ụwa, e kwekwara ya ka ọ hụ mmeri ikpeazụ na nnapụta nke ndị ntụkwasị obi. Ọ hụrụ nzukọ ahụ ka e webatara n’ọgụ na-egbu egbu megide anụ ọhịa ahụ na oyiyi ya, na ka a na-amanye ife anụ ọhịa ahụ ofufe n’okpuru iyi ọnwụ. Ma ka ọ na-ele gafee anwụrụ ọkụ na mkpọtụ agha ahụ, ọ hụrụ otu ìgwè n’elu Ugwu Zayọn ha na Nwa Atụrụ ahụ nọ, ndị, kama inwe akara nke anụ ọhịa ahụ, nwere ‘aha Nna ha e dere n’egedege ihu ha.’ Ma ọzọkwa ọ hụrụ ‘ndị ahụ meriri anụ ọhịa ahụ, na oyiyi ya, na akara ya, na ọnụ ọgụgụ aha ya, ka ha guzo n’elu oke osimiri iko ahụ, na-ejide ụbọ akwara Chineke’ ma na-abụ abụ Mosis na nke Nwa Atụrụ ahụ.”

> “These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.

> “Nkuzi ndị a bụ maka uru anyị. Anyị kwesịrị idobe okwukwe anyị n’elu Chineke, n’ihi na e nwere oge dị nnọọ n’ihu anyị nke ga-anwale mkpụrụobi mmadụ. Kraịst, n’elu Ugwu Olive, kwughachiri ikpe ndị ahụ dị egwu nke ga-ebute ụzọ tupu ọbịbịa Ya nke ugboro abụọ: ‘Unu ga-anụ agha na asịrị agha.’ ‘Mba ga-ebili imegide mba, alaeze imegide alaeze: a ga-enwekwa ụnwụ, na ọrịa otiti, na ala ọma jijiji, n’ebe dị iche iche. Ihe ndị a niile bụ mmalite nke ihe mgbu.’ Ọ bụ ezie na amụma ndị a natara mmezu n’akụkụ ụfọdụ n’oge mbibi Jerusalem, ha nwere ngwa kpọmkwem karị n’ụbọchị ikpeazụ.”

> “We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.

> “Anyị na-eguzo n’ọnụ ụzọ ihe omume ndị dị ukwuu na ndị dị nsọ. Amụma na-emezu ngwa ngwa. Onyenwe anyị nọ n’ọnụ ụzọ. N’oge na-adịghị anya, a ga-emepe n’ihu anyị oge nke mmasị dị ukwuu nke ga-emetụta ndị niile dị ndụ. Esemokwu ndị gara aga ga-ebilite ọzọ; esemokwu ọhụrụ ga-apụta. Ihe nkiri ndị a ga-eme n’ụwa anyị abụghịkwa ọbụna ihe a rọrọ n’uche. Setan na-arụ ọrụ site n’aka ndị mmadụ. Ndị na-agbalị ịgbanwe Iwu Ukwuu ma mee ka e nwee iwu na-amanye idebe ụbọchị Sọnde amaghị nke ọma ihe ga-esi na ya pụta. Nsogbu dị egwu eruola nso n’ebe anyị nọ.”

> “But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.” Testimonies, volume 5, 752, 753.

> “Ma ndị ohu Chineke ekwesịghị ịtụkwasị onwe ha obi n’oge nnukwu nsogbu a. N’ọhụụ e nyere Aịsaịa, na Ịzikiel, na Jọn, anyị na-ahụ etu eluigwe si nwee njikọ chiri anya na ihe ndị na-eme n’elu ụwa nakwa etu nlekọta Chineke si dị ukwuu n’ebe ndị na-eguzosi ike n’ihe nye Ya nọ. Ụwa enweghịghị onye na-achị ya. Usoro ihe omume ndị na-abịa dị n’aka Onyenwe anyị. Ebube nke eluigwe ejidela akara aka nke mba dị iche iche, tinyere kwa ihe metụtara nzukọ-Ya, n’aka Ya n’onwe Ya.” Testimonies, volume 5, 752, 753.

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