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

Akwụkwọ Daniel - Nọmba Otu Narị na Iri Isii na Asatọ

Unveiling Prophetic Truth: The Second Battle of the proxy wars and the Sealing of the 144,000

Ikpughe Eziokwu Amụma: Agha nke Abụọ nke Agha Nnọchi Anya na Ịka Akara nke 144,000

Author

Jeff Pippenger

Published

March 30, 2024

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We are now addressing the second battle of the proxy wars, as illustrated in Daniel chapter eleven, verses eleven and twelve. The second battle in those verses identify the war in the Ukraine, between the atheistic power of Russia, and the nation of Ukraine. In the verses, Putin is victorious, as was Ptolemy IV, but after his victory he will be lifted up in his own heart, and his narcissistic self-exaltation will become the means of his Waterloo. The historical representation of this current history is only beneficial to those who understand what the current history represents spiritually.

Anyi na-ekwuzi ugbu a banyere agha nke abụọ n’ime agha ndị nnọchi anya, dị ka e gosiri ya na Daniel isi nke iri na otu, amaokwu nke iri na otu na nke iri na abụọ. Agha nke abụọ dị n’amaokwu ndị ahụ na-akọwa agha dị na Ukraine, n’etiti ike Russia na-ekweghị na Chineke, na mba Ukraine. N’amaokwu ndị ahụ, Putin na-emeri, dịka Ptolemy IV siri merie, ma mgbe mmeri ya gasịrị, a ga-ebuli ya elu n’ime obi nke ya, ma nkwalite onwe ya nke sitere n’ịhụ onwe ya n’anya n’ụzọ ọrịa ga-abụ ụzọ nke Waterloo ya. Nnọchite anya akụkọ ihe mere eme nke akụkọ ihe mere eme a dị ugbu a bara uru naanị nye ndị na-aghọta ihe akụkọ ihe mere eme a dị ugbu a na-anọchi anya n’ụzọ ime mmụọ.

In verse one, of chapter ten, Daniel, who represents God’s last day people, is identified as understanding both the “vision” and the “thing”. The vision and the thing are repeatedly represented together, but distinct from one another as one line of truth. They are the Ulai and Hiddekel Rivers. They are the “mareh” and “chazon” visions. They are the prophecy of the twenty-five hundred and twenty years in connection with the prophecy of the twenty-three hundred years. They are the internal and external testimony of God’s people. The Lord does not repeat things that are unimportant. The rule of first mention identifies that because the first thing we are told of Daniel, in his final vision, is that he represents God’s last-day people who understand both the “chazon,” and the “mareh”. Therefore the vision and thing are vital to see, if the prophetic history of verses eleven and twelve are to be correctly understood.

N’amaokwu nke mbụ nke isi nke iri, a kọwara Daniel, onye na-anọchi anya ndị Chineke n’ụbọchị ikpeazụ, dịka onye na-aghọta ma “ọhụụ” ma “ihe ahụ”. A na-anọchite anya ọhụụ ahụ na ihe ahụ ugboro ugboro ọnụ, ma ha dị iche n’ebe ibe ha nọ, dịka otu ahịrị nke eziokwu. Ha bụ Osimiri Ulai na Hiddekel. Ha bụ ọhụụ “mareh” na “chazon”. Ha bụ amụma nke afọ puku abụọ narị ise na iri abụọ n’ihe metụtara amụma nke afọ puku abụọ narị atọ. Ha bụ akaebe nke ime na nke mpụga nke ndị Chineke. Onyenwe anyị adịghị emegharị ihe ndị na-adịghị mkpa. Iwu nke mkpọtụ aka mbụ na-egosi na, n’ihi na ihe mbụ a gwara anyị banyere Daniel, n’ọhụụ ikpeazụ ya, bụ na ọ na-anọchi anya ndị Chineke nke ụbọchị ikpeazụ bụ ndị na-aghọta ma “chazon” ma “mareh”. Ya mere, ọ dị oké mkpa ịhụ ọhụụ ahụ na ihe ahụ, ma ọ bụrụ na a ga-aghọta akụkọ amụma nke amaokwu nke iri na otu na nke iri na abụọ nke ọma.

Daniel represents the one hundred and forty-four thousand in Revelation chapter eleven, who have perfectly repeated the parable of the ten virgins, that was fulfilled in the history of the Millerites. They, as with the Millerites, suffered a first disappointment, that in Revelation chapter eleven is represented as being slain by the atheistic “woke” beast from the bottomless pit, and who then lie dead in the street of the great city of Egypt and Sodom, where also Christ was crucified. Their death produced “rejoicing” for the followers of the dragon, but it produced mourning in Daniel.

Daniel na-anọchi anya puku otu narị na iri anọ na anọ ahụ n’Akwụkwọ Mkpughe isi nke iri na otu, ndị megharịrị n’ụzọ zuru okè ilu ahụ banyere ụmụ agbọghọ iri, nke mezuru n’akụkọ ihe mere eme nke ndị Millerite. Ha, dị ka o mere n’ebe ndị Millerite nọ, tara ahụhụ nke nkụda mmụọ mbụ, nke a na-anọchi anya ya n’Akwụkwọ Mkpughe isi nke iri na otu dịka a gburu ha site n’aka anụ ọhịa ekweghị na Chineke nke “woke” si n’olulu enweghị nsọtụ pụta, ma ndị ahụ wee dina dị ka ndị nwụrụ anwụ n’okporo ámá nke nnukwu obodo ahụ, bụ Ijipt na Sọdọm, ebe a kpọgiderekwa Kraịst n’obe. Ọnwụ ha mụbara “ịṅụrị ọṅụ” nye ndị na-eso dragọn ahụ, ma o mụbara iru újú n’ime Daniel.

The history of the sealing of the one hundred and forty-four thousand was also represented by the resurrection of Lazarus, whose resurrection was identified as the sealing act of Christ’s work, and who, as a symbol of those whom Christ seals, led the triumphal entry into Jerusalem, which typified the movement of the Midnight Cry in the Millerite history, and also in the history of the one hundred and forty-four thousand. The resurrection of Lazarus occurred while his sisters, Mary and Martha were in mourning, as was Daniel during the twenty-one days in chapter ten. In chapter ten, Daniel’s mourning ends with the descent of Michael, the very personage whose “voice” brought Lazarus and Moses back to life. The resurrection of the two witnesses in Revelation chapter eleven is represented by Daniel being transformed by the causative vision of the “marah.”

Akụkọ banyere ịka akara nke otu narị puku iri anọ na anọ ka e jikwa mbilite n’ọnwụ nke Lazarọs nọchite anya ya; mbilite n’ọnwụ ya ka a kọwara dị ka omume ịka akara nke ọrụ Kraịst, ma ya onwe ya, dịka ihe nnọchianya nke ndị Kraịst na-akara akara, duru mbata mmeri ahụ n’ime Jerusalem, nke gosipụtara mmegharị nke Mkpu Etiti Abalị n’akụkọ ihe mere eme ndị Millerait, nakwa n’akụkọ ihe mere eme nke otu narị puku iri anọ na anọ ahụ. Mbilite n’ọnwụ nke Lazarọs mere mgbe ụmụnne ya nwanyị, Meri na Mata, nọ n’iru újú, dịka Daniel nọkwa n’iru újú n’ime ụbọchị iri abụọ na otu ahụ n’isi nke iri. N’isi nke iri, iru újú Daniel kwụsịrị site n’ịbịada Maikel, bụ onye ahụ n’onwe ya nke “olu” ya kpọlitere Lazarọs na Mosis ka ha dịghachi ndụ. Mbilite n’ọnwụ nke ndị àmà abụọ ahụ n’Akwụkwọ Mkpughe isi nke iri na otu ka e ji Daniel ịgbanwe agbanwe site n’ọhụụ kpatara nke “marah” nọchite anya ya.

In chapter ten, Daniel is representing the sealing of the one hundred and forty-four thousand that is also represented in chapter eleven of Revelation. In the chapter, Gabriel plainly states that he had come to Daniel to make Daniel understand what should befall God’s last-day people. The message of what will befall God’s people in the last days, is prophetically set within the context of a message that is confirmed by the methodology of laying prophetic line upon prophetic line. Within that application the rule of first mention demonstrates that the correct understanding will only be seen by those who see both the internal and external truths within the lines that are brought together. They are those who understand the “vision” and the “thing”.

N’isi nke iri, Daniel nọchiri anya imechi akara nke narị puku iri anọ na anọ, nke a na-anọchikwakwa anya ya n’isi nke iri na otu nke Mkpughe. N’isi ahụ, Gebriel kwuru n’ụzọ doro anya na ya bịakwutere Daniel ime ka Daniel ghọta ihe ga-adakwasị ndị Chineke n’ụbọchị ikpeazụ. Ozi banyere ihe ga-adakwasị ndị Chineke n’ụbọchị ikpeazụ ka edobere n’amụma n’ime ọnọdụ nke ozi a kwadoro site n’usoro ịtọ ahịrị amụma n’elu ahịrị amụma. N’ime itinye ya n’ọrụ ahụ, iwu nke mbụ e kwuru ya na-egosi na nghọta ziri ezi ga-ahụ anya naanị nye ndị na-ahụ ma eziokwu dị n’ime ma eziokwu dị n’èzí n’ime ahịrị ndị a chịkọtara ọnụ. Ha bụ ndị na-aghọta “ọhụ” na “ihe”.

The one hundred and forty-four thousand will understand the prophetic message, but they will also experience the message, for the message and the experience cannot be separated. It is the message that sanctifies, for the message is God’s Word, and Christ is the Word of God, and the Word of God is Truth. His message is confirmed as the Truth, because it is represented through the principles of prophetic application that are nothing more or less than the principles of who and what He is. He is Palmoni, the Wonderful Numberer, the Numberer of Secrets. He is the Wonderful Linguist, the beginning and the ending, the first and the last, the Alpha and Omega. It is these elements of who He is, that define the prophetic rules which establish the message of prophecy, and produce the experience of prophecy.

Ndị ahụ otu narị puku na iri anọ na anọ ga-aghọta ozi amụma ahụ, ma ha ga-enwekwa ahụmịhe nke ozi ahụ, n’ihi na a pụghị ikewapụ ozi ahụ na ahụmịhe ahụ. Ọ bụ ozi ahụ na-edo nsọ, n’ihi na ozi ahụ bụ Okwu Chineke, ma Kraịst bụ Okwu Chineke, ma Okwu Chineke bụ Eziokwu. A na-egosi ozi Ya dịka Eziokwu, n’ihi na a na-anọchi ya anya site n’ụkpụrụ nke itinye amụma n’ọrụ, nke na-adịghị bụrụ ihe ọzọ ma ọ bụ ihe na-erughị ụkpụrụ nke onye Ọ bụ na ihe Ọ bụ. Ọ bụ Palmoni, Onye Ọnụ Ọgụgụ Dị Ebube, Onye Na-agụ Ihe Nzuzo. Ọ bụ Onye Ọkà N’asụsụ Dị Ebube, mmalite na ọgwụgwụ, onye mbụ na onye ikpeazụ, Alfa na Omega. Ọ bụ akụkụ ndị a nke onye Ọ bụ, ka na-akọwapụta iwu amụma ndị na-eguzobe ozi amụma ahụ, ma mepụta ahụmịhe nke amụma ahụ.

Before the Ulai and Hiddekel, two great rivers of Shinar, reach the Persian Gulf they form a marshy area near their confluence called the Shatt al-Arab, but they do not merge into a single river. The Shatt al-Arab is a river delta formed by the convergence of the Euphrates and Tigris rivers, as well as several smaller rivers and streams. However, even within the delta region, the Euphrates and Tigris maintain their separate identities and flow into the Persian Gulf as distinct rivers. The internal and external messages of prophecy maintain their distinct relationship, but as they reach their conclusion (in the last days), they produce a delta with several contributing rivers and streams. Jesus illustrates the spiritual with the natural, and in the last days the effect of every vision forms a delta flood land, though the two great rivers maintain their distinct roles.

Tupu Ulai na Hiddekel, osimiri ukwu abụọ nke Shinar, eruo Ọwara Osimiri Peshịa, ha na-emepụta ebe apịtị dị nso n’ebe ha na-ezukọta, nke a na-akpọ Shatt al-Arab, ma ha adịghị ejikọta bụrụ otu osimiri. Shatt al-Arab bụ delta osimiri nke e mere site n’ịkpọkọrịta osimiri Euphrates na Tigris, nakwa ọtụtụ osimiri nta na iyi. Otú ọ dị, ọbụna n’ime mpaghara delta ahụ, Euphrates na Tigris na-edobe njirimara ha dị iche iche ma na-asọba n’Ọwara Osimiri Peshịa dịka osimiri abụọ pụrụ iche. Ozi ime na ozi mpụga nke amụma na-edobe mmekọrịta ha pụrụ iche, ma ka ha na-eru njedebe ha (n’ụbọchị ikpeazụ), ha na-emepụta delta nke ọtụtụ osimiri na iyi dị iche iche na-enye aka n’ime ya. Jizọs ji ihe eke kọwaa ihe nke mmụọ, ma n’ụbọchị ikpeazụ mmetụta nke ọhụụ ọ bụla na-emepụta ala idei mmiri nke delta, ọ bụ ezie na osimiri ukwu abụọ ahụ na-edobe ọrụ ha pụrụ iche.

The period of twenty-one days of mourning aligns with the time the two witnesses are dead in the street, and that period of time begins with the first disappointment, and the tarrying time. That period of time occurs within the larger period of time, where the sealing of the one hundred and forty-four thousand is accomplished. The sealing did not begin at the time of the end in 1989, it began when Christ, as the third angel, descended on September 11, 2001. He brought His people to their second visit at Kadesh, and this time the few who are ready will go into the promised land. The experience of God’s people from the time of the end in 1989 up until September 11, 2001, did not seal them. The sealing began when Christ descended and sounded the first note of the seventh trumpet of the third woe.

Oge ahụ nke ụbọchị iri abụọ na otu nke iru újú kwekọrọ na oge ndị àmà abụọ ahụ nwụrụ n’okporo ámá, oge ahụ amalitekwa site na ndakpọ olileanya mbụ, na oge ichere ahụ. Oge ahụ dị n’ime oge ka ukwuu, ebe a na-emezu ịpịkpọ akara nke puku mmadụ otu narị na iri anọ na anọ ahụ. Ịpịkpọ akara ahụ ebidoghị n’oge ọgwụgwụ na 1989; ọ malitere mgbe Kraịst, dịka mmụọ ozi nke atọ, siri n’eluigwe rịdata n’ụbọchị Septemba 11, 2001. O duuru ndị Ya bịa n’ọbịa nke abụọ ha na Kedesh, ma n’oge a ndị ole na ole ahụ dị njikere ga-abanye n’ala nkwa ahụ. Ahụmahụ nke ndị Chineke site n’oge ọgwụgwụ na 1989 ruo Septemba 11, 2001, abụghị nke kpịkọrọ ha akara. Ịpịkpọ akara ahụ malitere mgbe Kraịst rịdatara ma kpọọ ụda mbụ nke opi nke asaa nke ahụhụ nke atọ.

The sounding of the seventh trumpet is where the mystery of God is finished, and that mystery represents the sealing of the one hundred and forty-four thousand, which takes place during the sounding of that trumpet. That trumpet hits three notes, for it is Truth. The first note was September 11, 2001, the second note was October 7, 2023, and the third of the three notes is at the soon coming Sunday law. Those three notes, are the three steps that always exist in truth. Daniel’s three touches in chapter ten connected his experience to the period of history that is represented by the three notes of the seventh trumpet.

Ịfụ opì nke asaa bụ ebe a na-emecha ihe-omimi nke Chineke, ma ihe-omimi ahụ na-anọchi anya ịkpọchi akara nke otu narị puku na iri anọ na anọ, nke na-eme n’oge a na-afụ opì ahụ. Opì ahụ na-akụ ụda atọ, n’ihi na ọ bụ Eziokwu. Ụda nke mbụ bụ Septemba 11, 2001, ụda nke abụọ bụ Ọktoba 7, 2023, ma ụda nke atọ n’ime ụda atọ ahụ bụ na iwu Sọnde na-abịa n’oge na-adịghị anya. Ụda atọ ahụ bụ nzọụkwụ atọ ndị ahụ na-adị mgbe niile n’eziokwu. Imetụ ugboro atọ Daniel n’isi nke iri jikọtara ahụmahụ ya na oge nke akụkọ ihe mere eme nke ụda atọ nke opì nke asaa na-anọchi anya ya.

The prophetic message that produces the effect of being transformed into the image of Christ, which Daniel illustrates in chapter ten, is the message of what befalls God’s people in the last days, but not the last days in a general sense. It is the message that God’s people understand and experience during the sealing time of the one hundred and forty-four thousand.

Ozi amụma ahụ nke na-emepụta mmetụta nke ime ka a gbanwee mmadụ ka ọ bụrụ n’onyinyo Kraịst, nke Daniel kọwara n’isi nke iri, bụ ozi banyere ihe ga-adakwasị ndị nke Chineke n’ụbọchị ikpeazụ, ma ọ bụghị ụbọchị ikpeazụ n’ozuzu ya. Ọ bụ ozi ahụ ndị nke Chineke na-aghọta ma na-enwe n’oge a na-akara otu narị puku na puku iri anọ na anọ akara.

As Gabriel begins to present the prophetic history represented in chapter eleven, he presents specific lines of prophecy. The first two verses begin with Cyrus (as Bush the first), at the time of the end in 1989, and go forward until the history of Donald Trump as the forty fifth president (the sixth), and there the prophetic history ceases, until the history of the United Nations (Alexander the Great), as the seventh kingdom is addressed in verses three and four. The message of Donald Trump as the rich sixth president that stirs up the globalists, is therefore a truth that is fulfilled in the sealing time of the one hundred and forty-four thousand. It is therefore, present truth.

Ka Gebriel malitere igosi akụkọ amụma nke e sere n’isi nke iri na otu, ọ na-ewebata ahịrị amụma kpọmkwem. Amaokwu abụọ mbụ na-amalite na Saịrọs (dịka Bush nke mbụ), n’oge ọgwụgwụ na 1989, ma na-aga n’ihu ruo n’akụkọ ihe mere eme nke Donald Trump dịka onye isi ala nke iri anọ na ise (nke isii), ebe ahụkwa ka akụkọ amụma ahụ na-akwụsị, ruo mgbe a kpọrọ akụkọ ihe mere eme nke Mba Ndị Dị n’Otu (Alexander Onye Ukwu), dịka alaeze nke asaa, n’amaokwu nke atọ na nke anọ. Ya mere, ozi banyere Donald Trump dịka onye isi ala nke isii bara ụba nke na-akpalite ndị globalist, bụ eziokwu nke na-emezu n’oge akara nke otu narị puku na iri anọ na anọ. Ya mere, ọ bụ eziokwu dị ugbu a.

In verses five through nine, the history of the papacy being established upon the throne, in 538 through to the deadly wound and the time of the end in 1798, is set forth. It is of course essential and important truth for it upholds and confirms verse forty, but it provides no specific prophetic narrative that occurs in the period of the sealing of the one hundred and forty-four thousand. Verse ten, like verses five through nine, confirms the validity of verse forty, but does not address the prophetic history that is fulfilled during the sealing time. It does however, mark 1989, and therefore establishes by omission a silent period from 1989, unto the Sunday law in verse forty-one.

N’amaokwu nke ise ruo nke itoolu, a na-egosipụta akụkọ ihe mere eme nke ịbụ e guzobere ọchịchị papacy n’ocheeze, site n’afọ 538 ruo n’ọnya ahụ na-egbu egbu na oge ọgwụgwụ n’afọ 1798. N’ezie, nke a bụ eziokwu dị mkpa ma dịkwa oke mkpa, n’ihi na ọ na-akwado ma na-eme ka amaokwu nke iri anọ guzosie ike, ma ọ naghị enye akụkọ amụma pụrụ iche ọ bụla nke na-eme n’oge a na-akara otu narị puku na iri anọ na anọ ahụ akara. Amaokwu nke iri, dịka amaokwu nke ise ruo nke itoolu, na-akwado izi ezi nke amaokwu nke iri anọ, ma ọ naghị ekwu banyere akụkọ ihe mere eme amụma nke na-emezu n’oge akara ahụ. O sina dị, ọ na-akara afọ 1989, ya mere, site n’ihe a hapụrụ ikwu, ọ na-eguzobe oge jụrụ nwayọọ site n’afọ 1989 ruo n’iwu Sọnde dị n’amaokwu nke iri anọ na otu.

Verses eleven through fifteen identify history that is fulfilled in the period of the sealing of the one hundred and forty-four thousand. Those verses fit within the hidden history between verses two and three, and between 1989 in verse forty unto the Sunday law in verse forty-one. Those verses are very much present truth, and must be recognized as such if we are to reap the intended benefits of understanding the verses.

Amaokwu nke iri na otu ruo nke iri na ise na-akọwa akụkọ ihe mere eme nke mezuru n’oge e ji akàrà mechie ndị ahụ puku narị otu na iri anọ na anọ. Amaokwu ndị ahụ dabara n’ime akụkọ ihe mere eme zoro ezo dị n’etiti amaokwu nke abụọ na nke atọ, nakwa n’etiti afọ 1989 n’amaokwu nke iri anọ ruo iwu ụbọchị Sọnde n’amaokwu nke iri anọ na otu. Amaokwu ndị ahụ bụ eziokwu dị ugbu a n’ezie, a ga-amatakwa ha dịka ndị dị otu a ma ọ bụrụ na anyị ga-anata uru e zubere site n’ịghọta amaokwu ndị ahụ.

The intended benefits are two-fold, for it represents the understanding of the prophetic history represented therein, and also the experience that is produced by the understanding of the truths of that message. The understanding of the message, a final increase of knowledge, which is being fulfilled in the period of the sealing, is what sanctifies those who are to be among the one hundred and forty-four thousand. For this reason, it is important to consider the verses from the perspective of internal and external.

Uru e zubere n’uche ya dị ugboro abụọ, n’ihi na ọ na-anọchi anya nghọta nke akụkọ ihe mere eme amụma e gosipụtara n’ime ya, nakwa ahụmịhe nke nghọta eziokwu nke ozi ahụ na-emepụta. Nghọta nke ozi ahụ, ya bụ, mmụba ikpeazụ nke ihe ọmụma, nke a na-emezu n’oge nke ịkpọchi akara, bụ ihe na-edo ndị ga-adị n’etiti otu narị na puku iri anọ na anọ ahụ nsọ. N’ihi nke a, ọ dị mkpa ịtụle amaokwu ndị ahụ site n’echiche nke ime na nke mpụta.

The “seven times” of Leviticus twenty-six is absolutely part of the sealing time of the one hundred and forty-four thousand, for Daniel’s two prayers, represented in chapter two and nine, represent a twofold prayer to understand the prophetic history represented by the image of the beast, and also to receive the experience that is produced by those who fulfill the Leviticus twenty-six prayer of forgiveness of their sins and the sins of their fathers. The external prayer identifies the image of the beast, and the internal prayer produces the image of Christ.

“Ugboro asaa” nke Levitikọs iri abụọ na isii bụ n’ezie akụkụ nke oge akara nke ndị otu narị puku iri anọ na anọ, n’ihi na ekpere abụọ nke Daniel, nke e gosipụtara n’isi nke abụọ na nke itoolu, na-anọchi anya ekpere okpukpu abụọ iji ghọta akụkọ ihe mere eme amụma nke e ji onyinyo nke anụ ọhịa ahụ nọchite anya ya, nakwa iji nata ahụmahụ ahụ nke ndị na-emezu ekpere Levitikọs iri abụọ na isii nke mgbaghara nke mmehie ha na mmehie nke ndị nna ha na-amịpụta. Ekpere mpụga ahụ na-akọwapụta onyinyo nke anụ ọhịa ahụ, ekpere ime ime ahụkwa na-amịpụta onyinyo nke Kraịst.

Understanding the history represented in the various passages in Daniel eleven, that specifically address history that is fulfilled within the sealing time, is represented by Daniel’s prayer in chapter two. He and the three worthies sought to understand the secret message of Nebuchadnezzar’s dream of the image of the metals. When the correct understanding of the prophetic history represented in Nebuchadnezzar’s hidden dream is recognized, the understanding identifies to those who understand, that they are without hope, unless they personally accomplish the experience of complete repentance represented by Daniel’s prayer in chapter nine.

Ịghọta akụkọ ihe mere eme a na-anọchi anya ya n’akụkụ dị iche iche nke Daniel iri na otu, nke kpọmkwem na-ekwu banyere akụkọ ihe mere eme nke na-emezu n’ime oge nke mmechi, bụ ihe a na-anọchi anya ya site n’ekpere Daniel n’isi nke abụọ. Ya na ndị ikom atọ ahụ a ma ama chọsiri ike ịghọta ozi nzuzo nke nrọ Nebukadneza banyere oyiyi nke igwe dị iche iche. Mgbe a matara nghọta ziri ezi nke akụkọ ihe mere eme amụma a na-anọchi anya ya n’ime nrọ zoro ezo nke Nebukadneza, nghọta ahụ na-eme ka ndị na-aghọta ya mata na ha enweghị olileanya, ma ọ bụrụ na ha n’onwe ha emezughị ahụmịhe nke nchegharị zuru oke a na-anọchi anya ya site n’ekpere Daniel n’isi nke itoolu.

To separate the experience represented by Daniel in chapter ten, from the prophetic narrative of end time events in chapter eleven, is to fail as a student of prophecy. In Daniel chapter eleven, verses eleven and twelve, the war of the borderline, the Battle of Raphia and the victory of the southern king, represents the second of the three proxy wars which are marked in God’s prophetic Word. The key that brings this revelation of truth into view is the Wonderful Linguist’s use of the king of the north overflowing and passing over, up to the fortress (the neck), in verse ten. He provided two other verses that address the overflowing and passing over, and in so doing He brings together the prophetic narrative of events and the experience the understanding of those events is to produce.

Ikewapụ ahụmahụ nke e ji Daniel nọchite anya ya n’isi nke iri, n’ebe akụkọ amụma banyere ihe omume nke oge ọgwụgwụ dị n’isi nke iri na otu nọ, bụ ịda ada dịka onye na-amụ amụma. N’isi nke iri na otu nke Daniel, amaokwu nke iri na otu na nke iri na abụọ, agha nke ókè-ala, Agha Raphia na mmeri nke eze ndịda, na-anọchi anya nke abụọ n’ime agha nnọchi anya atọ ahụ e depụtara n’Okwu amụma nke Chineke. Mkpịsị ugodi nke na-eweta mkpughe a nke eziokwu n’ihu bụ ojiji Onye Ọkàasụsụ Ebube ji eze ugwu “ijuju gafee ma gabiga,” ruo n’ebe e wusiri ike (olu), n’amaokwu nke iri. O nyere amaokwu abụọ ọzọ nke na-ekwu banyere “ijuju gafee ma gabiga,” ma n’ime ime nke a Ọ na-achịkọtakọta akụkọ amụma banyere ihe omume ndị ahụ na ahụmahụ nke nghọta banyere ihe omume ndị ahụ kwesịrị imepụta.

> 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. And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it. Daniel 11:10–12.

> Ma ụmụ-ya ndị ikom ga-akpalite onwe-ha, ha ga-achịkọtakwa ìgwè agha ukwu dị ukwuu: otu n’ime ha ga-abịa n’eziokwu, juputakwa dịka iju mmiri, gafekwara; mgbe ahụ ọ ga-alọghachi, a ga-akpalitekwa ya ọzọ, ruo n’ebe e wusiri ike ya. Eze nke ndịda ga-ewekwa iwe nke ukwuu, ọ ga-apụtakwa ibuso ya agha, ya bụ, ibuso eze nke ugwu agha: ọ ga-achịkọta ìgwè mmadụ dị ukwuu; ma a ga-enye ìgwè ahụ n’aka ya. Ma mgbe o wepụrụla ìgwè ahụ, obi ya ga-ebuli elu; ọ ga-adakwakwa ọtụtụ puku iri; ma nke a agaghị eme ka ọ sie ike. Daniel 11:10–12.

In 2014, Putin began a war in the Ukraine, and in order to recognize this truth as represented in verse eleven of chapter eleven, a student of prophecy must first be able to see that verse ten represents a history that illustrates the second part of verse forty of Daniel chapter eleven. When they recognize that, they then see that what verse ten adds to verse forty, is that when the Soviet Union was swept away in 1989, that the king of the north only went up to his fortress (the “neck”). But a student of prophecy would not know what that indicated, until he saw Isaiah chapter eight verse eight. Then he would have the prophetic authority to identify that all three verses are tied together by an expression that is only employed three times in the Bible.

N’afọ 2014, Putin bidoro agha na Ukraine, ma iji mata eziokwu a dị ka e si nọchite ya n’amaokwu nke iri na otu nke isi nke iri na otu, nwa akwụkwọ amụma ga-ebu ụzọ nwee ike ịhụ na amaokwu nke iri na-anọchi anya akụkọ ihe mere eme nke na-egosi akụkụ nke abụọ nke amaokwu nke iri anọ nke Daniel isi nke iri na otu. Mgbe ha matara nke ahụ, ha ga-ahụkwa na ihe amaokwu nke iri na-agbakwụnye n’amaokwu nke iri anọ bụ na, mgbe e kpochapụrụ Soviet Union n’afọ 1989, eze nke ugwu rịgoro naanị ruo n’ebe ewusiri ike ya ike (“olu”). Ma nwa akwụkwọ amụma agaghị ama ihe nke ahụ na-egosi, ruo mgbe ọ hụrụ Aịzaya isi nke asatọ amaokwu nke asatọ. Mgbe ahụ, ọ ga-enwe ikike amụma iji kọwaa na amaokwu atọ ahụ niile jikọtara ọnụ site n’okwu e ji akọwa ihe nke a na-eji naanị ugboro atọ n’ime Akwụkwọ Nsọ.

The student would then need a second witness that the three times the expression “overflow and pass over” occur in the Bible, is a purposeful repetition. The second witness to this fact is established because all three verses (witnesses), identify a king of the north attacking a southern king. Together the three witnesses, that are confirmed as the same symbolic history by two types of internal witnesses, lead the student of prophecy to then lay all three verses upon each other, in a line upon line fashion. That application expands the content of the verses, which portray the battle between a king of the north and the king of the south.

Mgbe ahụ, onye na-amụ ihe ahụ ga-achọkwa àmà nke abụọ na oge atọ ahụ okwu ahụ bụ “iju ma gafee” pụtara n’ime Bible, bụ nkwughachi e bu n’obi mee. E guzobere àmà nke abụọ banyere eziokwu a n’ihi na amaokwu atọ ahụ niile (ndị àmà), na-akọwa eze ugwu ka ọ na-awakpo eze ndịda. N’otu, ndị àmà atọ ahụ, ndị e kwadoro dị ka otu akụkọ ihe mere eme ihe nnọchianya site n’ụdị àmà ime abụọ, na-eduga onye na-amụ amụma ka o wee tụkwasị amaokwu atọ ahụ niile n’elu ibe ha, n’ụzọ nke ahịrị n’elu ahịrị. Ntinye ahụ na-agbasa ọdịnaya nke amaokwu ndị ahụ, bụ́ ndị na-egosi ọgụ dị n’etiti eze ugwu na eze ndịda.

Isaiah chapter seven, verses eight and nine, provide the key to solving the riddle of what the “fortress” in verse ten represents, for the Hebrew word for “fortress” is also the “fortress” that the king of the south entered into in verse seven of chapter eleven. “Fortress” is also translated as “strength” in the expression “sanctuary of strength” in verse thirty-one of Daniel eleven. Thus, the two verses (seven and thirty-one), provide two witnesses that the “fortress” is the capital of a kingdom or a king. With that fact established upon two witnesses (both in chapter eleven), then what Isaiah identifies in his cryptic passage in chapter seven, verses eight and nine, when he establishes with two internal witnesses that the fortress is the capital of a kingdom, or the king of the kingdom, establishes that prior to 1989, the Soviet Union, the capital of which was Russia, with its capital city of Moscow, had a head that was Mikal Gorbachev. It is not an accident that the visual characteristic of Gorbachev was his forehead.

Aịzaịa isi nke asaa, amaokwu nke asatọ na nke itoolu, na-enye igodo iji dozie ilu ahụ banyere ihe “ebe e wusiri ike” dị n’amaokwu nke iri na-anọchi anya ya, n’ihi na okwu Hibru a sụgharịrị “ebe e wusiri ike” bụkwa “ebe e wusiri ike” ahụ eze nke ndịda banyere n’ime ya n’amaokwu nke asaa nke isi nke iri na otu. A na-asụgharịkwa “ebe e wusiri ike” dị ka “ike” n’okwu a, “ebe nsọ nke ike,” n’amaokwu nke iri atọ na otu nke Daniel isi nke iri na otu. N’ihi ya, amaokwu abụọ ahụ (nke asaa na nke iri atọ na otu) na-enye ndị àmà abụọ na “ebe e wusiri ike” ahụ bụ isi obodo nke alaeze ma ọ bụ nke eze. Ebe e guzobere eziokwu ahụ n’ọnụ ndị àmà abụọ (ha abụọ nọ n’isi nke iri na otu), mgbe ahụ, ihe Aịzaịa na-akọwapụta n’akụkụ okwu ya zoro ezo dị n’isi nke asaa, amaokwu nke asatọ na nke itoolu, mgbe ọ na-eguzobe site n’aka ndị àmà abụọ dị n’ime ya na ebe e wusiri ike ahụ bụ isi obodo nke alaeze, ma ọ bụ eze nke alaeze ahụ, na-eguzobe na tupu afọ 1989, Soviet Union, nke Russia bụ isi ya, ma nwee Moscow dịka isi obodo ya, nwere onyeisi bụ Mikal Gorbachev. Ọ bụghị ihe mberede na njirimara a na-ahụ anya nke Gorbachev bụ ọkpọiso ya.

Line upon line, the conclusion of this application emphasizes its importance when it states, “If ye will not believe, surely ye shall not be established.” Jesus said, “O fools, and slow of heart to believe all that the prophets have spoken.” [See Luke 24:25] Ezra wrote, “And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.” [See 2 Chronicles 20:20] Seven times in the book of Revelation the command is given to hear. “He that hath an ear, let him hear what the Spirit saith unto the churches.”

N’ahịrị n’ahịrị, nkwubi okwu nke ngwa a na-eme ka mkpa ya doo anya mgbe ọ na-asị, “Ọ bụrụ na unu ekweghị, n’ezie, a gaghị eme ka unu guzosie ike.” Jisọs kwuru, “O ndị nzuzu, na ndị obi ha na-adị nwayọọ ikwere ihe niile ndị amụma kwuru.” [Lee Luk 24:25] Ezra dere, “Ha wee bilie n’isi ụtụtụ, pụọ gaa n’ọzara Tekoa: ma ka ha na-apụ, Jehọshafat guzoro sị, Nụrụ m, O Juda, na unu ndị bi na Jerusalem; Kwerenụ na Onyenwe anyị Chineke unu, otu a ka a ga-eme ka unu guzosie ike; kwerenụ ndị-amụma ya, otu a ka unu ga-enwe ọganihu.” [Lee 2 Ihe E Mere 20:20] Ugboro asaa n’akwụkwọ Mkpughe ka e nyere iwu ka a nụ. “Onye nwere ntị, ya nụ ihe Mmụọ Nsọ na-agwa ụka dị iche iche.”

To be established, is to be among the wise virgins, for fools are slow of heart to believe the prophets. The wise believe what God has spoken through His prophets, and they are established and prosper, for they hear what the Spirit saith to the churches. The identification of Russia, and the war it began in 2014 against the Ukraine, is what establishes those who are the wise students of prophecy in the period when Christ unseals that very truth.

Iguzosie ike, bụ ịdị n’etiti ụmụ agbọghọ amamihe ndị ahụ, n’ihi na ndị nzuzu na-adị nwayọ n’obi ikwere ndị amụma. Ndị amamihe na-ekwere ihe Chineke kwuru site n’ọnụ ndị amụma Ya, a na-eguzosikwa ha ike, ha na-enwekwa ọganihu, n’ihi na ha na-anụ ihe Mmụọ Nsọ na-agwa ụka dị iche iche. Ịmata Russia, na agha ọ malitere n’afọ 2014 megide Ukraine, bụ ihe na-eguzosie ndị bụ ụmụakwụkwọ amamihe nke amụma ike n’oge Kraịst na-ekpughe eziokwu ahụ kpọmkwem.

That truth arrived in history in 2014, which is after 2001, and therefore is located within the sealing time of the one hundred and forty-four thousand. The next year, 2015, the richest president, who is the sixth president from the time of the end in 1989, began to stir up the globalists. Verse ten identifies the history of 1989, but it also establishes Russia as the “fortress,” and in the next two verses, Russia would begin the second battle of the proxy wars, and Putin will win that battle. The truth of the verses is unsealed when the history it represents is fulfilled.

Eziokwu ahụ bịarutere n’akụkọ ihe mere eme n’afọ 2014, nke dị mgbe 2001 gasịrị, ya mere ọ dị n’ime oge ịkpọchi akara nke puku iri na anọ na puku anọ na iri anọ na anọ ahụ. N’afọ na-esonụ, 2015, onyeisiala kasị baa ọgaranya, onye bụ onyeisiala nke isii site n’oge ọgwụgwụ nke 1989, malitere ịkpalite ndị globalist. Amaokwu nke iri na-akọwapụta akụkọ ihe mere eme nke 1989, ma ọ na-eguzobekwa Russia dịka “ebe ewusiri ike,” ma n’ime amaokwu abụọ na-esonụ, Russia ga-amalite agha nke abụọ n’agha ndị nnọchi anya, Putin ga-emeri agha ahụ. Eziokwu nke amaokwu ndị ahụ na-ekpughe mgbe a mezuru akụkọ ihe mere eme nke ha na-anọchi anya ya.

> “Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfilment in these last days, they will explain themselves.” The Kress Collection, 105.

> “Daniel guzo n’òkè ya na n’ọnọdụ ya. A ga-aghọta amụma Daniel na nke Jọn. Ha na-akọwara ibe ha ihe. Ha na-enye ụwa eziokwu ndị onye ọ bụla kwesịrị ịghọta. Amụma ndị a ga-abụ àmà n’ụwa. Site na mmezu ha n’ụbọchị ikpeazụ ndị a, ha ga-akọwara onwe ha.” The Kress Collection, 105.

The prophecy of verses eleven and twelve, are unsealed through their historical fulfillment in the sealing time of the one hundred and forty-four thousand, but “line upon line,” there is another important fact connected with these verses. In order for the student of prophecy to bring the three passages of the “overflowing, and passing over” together, the student must also bring the prophecy of the sixty-five years into the prophetic line. The sixty-five year prophecy marks the beginning of the two twenty-five hundred and twenty year prophecies, and it identifies that they begin forty-six years apart from one another. In identifying the sixty-five years in the beginning, it also identifies that Alpha and Omega would produce sixty-five years at the ending.

Amụma nke amaokwu nke iri na otu na nke iri na abụọ ka a na-emeghe site na mmezu ya n’akụkọ ihe mere eme n’oge nke ịkàrà akara nke puku mmadụ narị otu na iri anọ na anọ, ma “ahịrị n’elu ahịrị,” e nwere eziokwu ọzọ dị mkpa nke jikọtara ya na amaokwu ndị a. Ka onye na-amụ amụma wee kpọkọta amaokwu atọ ahụ nke “ijubiga ókè, na ịgafe ókè” ọnụ, ọ ghaghịkwa iweta amụma nke afọ iri isii na ise n’ime ahịrị amụma ahụ. Amụma nke afọ iri isii na ise na-akara mmalite nke amụma abụọ ahụ nke afọ puku abụọ na narị ise na iri abụọ, ọ na-egosikwa na ha malitere n’ịdị iche afọ iri anọ na isii n’etiti ibe ha. N’ịkọwapụta afọ iri isii na ise na mmalite, ọ na-egosikwa kwa na Alfa na Omega ga-amịpụta afọ iri isii na ise na njedebe.

The sixty-five years at both the beginning and ending, each possess the signature of three waymarks. The first was 742 BC, then nineteen years later 723 BC, then forty-six years later 677 BC. Those three waymarks are represented at the end with 1798, 1844, and 1863. The period of forty-six years in the beginning (Alpha), represent the trampling down of the temple and host, and the forty-six years at the ending (Omega), represent the restoration of the sanctuary and host, when the Messenger of the Covenant (who is also Alpha and Omega), would suddenly enter into the temple He had raised up in the forty-six years from 1798 to 1844.

Afọ iri isii na ise ahụ, ma ná mmalite ma ná njedebe, nke ọ bụla n’ime ha nwere akara njirimara nke ihe ịrịba ama atọ. Nke mbụ bụ 742 BC, emesịa, afọ iri na itoolu ka e mesịrị, 723 BC, ma mgbe ahụ, afọ iri anọ na isii ka e mesịrị, 677 BC. A na-anọchite ihe ịrịba ama atọ ahụ n’ọgwụgwụ site na 1798, 1844, na 1863. Oge afọ iri anọ na isii ahụ n’mmalite (Alpha) na-anọchi anya ịzọda ụlọnsọ na usuu ndị agha n’okpuru ụkwụ, ma afọ iri anọ na isii ahụ n’ọgwụgwụ (Omega) na-anọchi anya iweghachi ebe nsọ na usuu ndị agha ahụ, mgbe Onyeozi nke Ọgbụgba-ndụ (onye bụkwa Alpha na Omega) ga-abata n’ụlọ nsọ ahụ n’otu ntabi anya, nke Ọ kpọlitere n’ime afọ iri anọ na isii ahụ site na 1798 ruo 1844.

The forty-six years that are preceded by nineteen years in the time when Isaiah set forth the prophecy in the year 742 BC, represent forty-six years at their conclusion, that are then followed by nineteen years in a chiastic pattern. The nineteen years from 1844 to 1863 provide an illustration of Christ’s intentions for the one hundred and forty-four thousand that was left unfulfilled due to the rebellion that occurred in that history. The work that is required of a student of prophecy to rightly divide the word of truth concerning verses ten through twelve of Daniel chapter eleven, not only establishes (if you believe) that Russia would initiate a war in the Ukraine in 2014, but that the war would be initiated in the sealing time of the one hundred and forty-four thousand. As important as the prophetic history represented in the verses is, the history where the truth of that very history is unsealed, is also represented by the history of the nineteen years from 1844 to 1863.

Afọ iri anọ na isii ndị afọ iri na itoolu na-ebute ụzọ n’oge Aịzaịa weputara amụma ahụ n’afọ 742 T.K., na-anọchi anya afọ iri anọ na isii mgbe ha ruru ngwụcha ha, nke afọ iri na itoolu na-eso kwa mgbe ahụ n’usoro chiastik. Afọ iri na itoolu site n’afọ 1844 ruo 1863 na-enye ihe atụ nke ebumnuche Kraịst maka otu narị puku iri anọ na anọ ahụ, nke e hapụrụ n’enwetaghị mmezu n’ihi nnupụisi nke mere n’akụkọ ihe mere eme ahụ. Ọrụ a chọrọ n’aka onye na-amụ amụma ka o wee kee okwu eziokwu nke ọma banyere amaokwu nke iri ruo iri na abụọ nke Daniel isi nke iri na otu, ọ bụghị naanị na-eguzobe (ọ bụrụ na ị kwere) na Russia ga-ebido agha na Ukraine n’afọ 2014, kama na a ga-ebido agha ahụ n’oge ịkà akara nke otu narị puku iri anọ na anọ ahụ. Dịka akụkọ ihe mere eme amụma nke amaokwu ndị ahụ na-anọchi anya dị mkpa, otu a kwa ka akụkọ ihe mere eme ebe a na-ekpughe eziokwu nke akụkọ ahụ n’onwe ya, akụkọ nke afọ iri na itoolu site n’afọ 1844 ruo 1863 na-anọchi anya.

1844 identifies the arrival of the third angel, and it typifies the arrival of the third angel on September 11, 2001. 1863 represents the rebellion symbolized by the rebuilding of Jericho. The waymark of 1863 also typifies the obedience of the one hundred and forty-four thousand who are used to “bring down the walls of Jericho”, at the soon coming Sunday law. In the verses we are considering, verse sixteen represents the Sunday law in the United States. Verse eleven marks from 2014 to Putin’s ultimate victory. The verses identify the beginning of the second proxy war that is followed by the third proxy war, as represented in verses thirteen to fifteen.

1844 na-akọwa ọbịbịa nke mmụọ-ozi nke atọ, ọ na-anọchitekwa anya n’ụdị amụma ọbịbịa nke mmụọ-ozi nke atọ n’ụbọchị Septemba 11, 2001. 1863 na-anọchi anya nnupụisi e ji iwughachi Jeriko gosipụta. Waymark nke 1863 na-anọchitekwa anya nrubeisi nke ndị otu narị puku iri anọ na anọ ahụ, ndị a na-eji “ewedata mgbidi Jeriko”, n’iwu Sọnde nke na-abịa ngwa ngwa. N’amaokwu ndị anyị na-atụle, amaokwu nke iri na isii na-anọchi anya iwu Sọnde na United States. Amaokwu nke iri na otu na-akara site na 2014 ruo nmeri ikpeazụ nke Putin. Amaokwu ndị ahụ na-akọwapụta mmalite nke agha nnọchi anya nke abụọ, nke agha nnọchi anya nke atọ na-esote, dị ka e gosiri n’amaokwu nke iri na atọ ruo nke iri na ise.

Bringing verse two together with verses eleven and twelve, we identify the Ukrainian war beginning in 2014, which was then followed by the US Presidential campaign of 2015, and the subsequent election of the richest president in 2016. Verse twelve is followed by the retaliation of the last president before the Sunday law, in the third proxy war. The second proxy war, which is the battle of the borderline, began just before the election of the sixth and richest president.

Mgbe a chịkọtara amaokwu nke abụọ na amaokwu nke iri na otu na nke iri na abụọ ọnụ, anyị na-achọpụta agha Ukraine nke malitere n’afọ 2014, nke e mesịrị soro mkpọsa ntuli aka Onye isi ala nke United States nke afọ 2015, na ntuli aka sochirinụ nke onye isi ala kacha baa ụba n’afọ 2016. Amaokwu nke iri na abụọ na-esochi mmegwara nke onye isi ala ikpeazụ tupu iwu ụbọchị Sọnde, n’agha nnọchi anya nke atọ. Agha nnọchi anya nke abụọ, nke bụ ọgụ nke oke-ala, malitere obere oge tupu ntuli aka nke onye isi ala nke isii na nke kacha baa ụba.

In the history of 1844 to 1863, the two sticks of Ezekiel were to be joined. Their joining represented the combination of divinity and humanity, which is the work of sealing the one hundred and forty-four thousand. In 1844 the third angel arrived and unsealed the light associated with the heavenly sanctuary, the law of God, the Sabbath, and the third angel. In 1849 the Lord stretched forth His hand a second time to gather the scattered flock that had suffered a scattering at the great disappointment. In 1850 He led His people to prepare Habakkuk’s second chart, to graphically illustrate the message His people were to proclaim as He led them to “bring down the walls of Jericho”. That chart included the “seven times” as did the “old chart”.

N’akụkọ ihe mere eme site n’afọ 1844 ruo 1863, a ga-ejikọta mkpara abụọ nke Ezikiel. Njikọta ha nọchiri anya ngwakọta nke ịdị chi na ịdị mmadụ, nke bụ ọrụ nke ịka akara ndị ahụ dị otu narị puku na iri anọ na anọ. N’afọ 1844 mmụọ-ozi nke atọ bịara ma meghee ìhè ahụ e jikọtara na ụlọ nsọ nke eluigwe, iwu Chineke, Ụbọchị Izuike, na mmụọ-ozi nke atọ. N’afọ 1849 Onyenwe anyị setịrị aka Ya ọzọ nke ugboro abụọ ịchịkọta ìgwè atụrụ ahụ a chụsasịrị, nke tara ahụhụ site n’ichụsasị ahụ mere n’oge nnukwu nkụda mmụọ ahụ. N’afọ 1850 Ọ duru ndị Ya ka ha kwadebe chaatị nke abụọ nke Habakuk, iji gosipụta ozi ahụ n’ụzọ eserese nke ndị Ya ga-ekwusa ka Ọ na-edu ha “iwedata mgbidi Jeriko”. Chaatị ahụ gụnyere “oge asaa” dị ka “chaatị ochie” ahụ kwa.

In 1856, He unsealed the light that was to seal His people in advance of the “Battle of Jericho”. That light was an increase of the first light that Alpha and Omega had revealed to William Miller. It was the light of the “seven times,” as repeatedly represented in the ancient Battle of Jericho. The light that was to seal His people, was also the Laodicean message that was to awaken them, and transition them back again to the experience of Philadelphia. That last light was an increase of the first light, but His people neglected the light and by default chose to wander in the wilderness of Laodicea. 1844, 1849, 1850, 1856 and 1863 represent five waymarks that are represented in the history of September 11, 2001 unto the soon coming Sunday law.

N’afọ 1856, Ọ kpọpụtara ìhè ahụ e kpuchiri ekpuchi, bụ nke ga-akara ndị Ya akara tupu “Agha Jeriko.” Ìhè ahụ bụ mmụba nke ìhè mbụ ahụ Alfa na Omega kpugheere William Miller. Ọ bụ ìhè nke “oge asaa,” dịka e si ugboro ugboro nọchite ya n’Agha ochie nke Jeriko. Ìhè ahụ nke ga-akara ndị Ya akara bụkwa ozi Laodisia nke ga-akpọte ha, ma duru ha ka ha laghachi ọzọ n’ahụmahụ Filadelfia. Ìhè ikpeazụ ahụ bụ mmụba nke ìhè mbụ ahụ, ma ndị Ya leghaara ìhè ahụ anya, ma site n’ịghara ime nhọrọ ziri ezi họrọ ịwagharị n’ọzara Laodisia. 1844, 1849, 1850, 1856 na 1863 nọchiri anya akara-ụzọ ise nke a nọchiri anya n’akụkọ ihe mere eme site na Septemba 11, 2001 ruo n’iwu ụbọchị Sọnde na-abịa n’oge na-adịghị anya.

We will continue this study in the next article.

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

> Now Jericho was straitly shut up because of the children of Israel: none went out, and none came in. And the Lord said unto Joshua, See, I have given into thine hand Jericho, and the king thereof, and the mighty men of valour. And ye shall compass the city, all ye men of war, and go round about the city once. Thus shalt thou do six days. And seven priests shall bear before the ark seven trumpets of rams’ horns: and the seventh day ye shall compass the city seven times, and the priests shall blow with the trumpets. And it shall come to pass, that when they make a long blast with the ram’s horn, and when ye hear the sound of the trumpet, all the people shall shout with a great shout; and the wall of the city shall fall down flat, and the people shall ascend up every man straight before him. And Joshua the son of Nun called the priests, and said unto them, Take up the ark of the covenant, and let seven priests bear seven trumpets of rams’ horns before the ark of the Lord. And he said unto the people, Pass on, and compass the city, and let him that is armed pass on before the ark of the Lord. And it came to pass, when Joshua had spoken unto the people, that the seven priests bearing the seven trumpets of rams’ horns passed on before the Lord, and blew with the trumpets: and the ark of the covenant of the Lord followed them. And the armed men went before the priests that blew with the trumpets, and the rereward came after the ark, the priests going on, and blowing with the trumpets. And Joshua had commanded the people, saying, Ye shall not shout, nor make any noise with your voice, neither shall any word proceed out of your mouth, until the day I bid you shout; then shall ye shout.

> Ugbu a, e mechibiri Jeriko emechibichie n’ihi ụmụ Izrel; ọ dịghị onye na-apụ, ọ dịghịkwa onye na-abata. Jehova wee sị Joshua, Lee, enyefewo m Jeriko n’aka gị, ya na eze ya, na ndị dike ya. Unu ga-agbakwa obodo ahụ gburugburu, unu niile ndị agha, gbaa obodo ahụ gburugburu otu ugboro. Otu a ka ị ga-eme ụbọchị isii. Ndị nchụàjà asaa ga-ebukwa opi asaa e ji mpi ebule mee n’ihu Igbe ahụ: ma n’ụbọchị nke asaa unu ga-agba obodo ahụ gburugburu ugboro asaa, ndị nchụàjà ga-afụkwa opi ndị ahụ. O gēme kwa, mgbe ha ga-afụ ogologo ụda site na mpi ebule ahụ, ma mgbe unu nụrụ ụda opi ahụ, na ndị mmadụ niile ga-eti nnukwu mkpu; mgbidi obodo ahụ ga-adakwa kpọmkwem n’ala, ndị mmadụ ga-arịgokwa elu, onye ọ bụla kpọmkwem n’ihu ya. Joshua nwa Nun wee kpọọ ndị nchụàjà, sị ha, Bulienụ Igbe ọgbụgba-ndụ ahụ, ka ndị nchụàjà asaa bukwa opi asaa e ji mpi ebule mee n’ihu Igbe Jehova. O wee sị ndị mmadụ, Gafenu, gagharịa obodo ahụ gburugburu, ka onye ahụ ji ngwa agha gafekwa n’ihu Igbe Jehova. O wee ruo, mgbe Joshua gwachara ndị mmadụ okwu, na ndị nchụàjà asaa ahụ bu opi asaa e ji mpi ebule mee gafere n’ihu Jehova, na-afụ opi ndị ahụ: Igbe ọgbụgba-ndụ Jehova wee soro ha n’azụ. Ndị ji ngwa agha gara n’ihu ndị nchụàjà ahụ na-afụ opi, ndị na-esochi n’azụ wee soro n’azụ Igbe ahụ, ndị nchụàjà na-aga n’ihu, na-afụkwa opi ndị ahụ. Joshua enyewokwa ndị mmadụ iwu, sị, Unu atụla mkpu, unu emekwala ụda ọbụla site n’olu unu, ka okwu ọbụla ghara isi n’ọnụ unu pụta, ruo ụbọchị m ga-asị unu, Tienụ mkpu; mgbe ahụ ka unu ga-eti mkpu.

> So the ark of the Lord compassed the city, going about it once: and they came into the camp, and lodged in the camp. And Joshua rose early in the morning, and the priests took up the ark of the Lord. And seven priests bearing seven trumpets of rams’ horns before the ark of the Lord went on continually, and blew with the trumpets: and the armed men went before them; but the rereward came after the ark of the Lord, the priests going on, and blowing with the trumpets. And the second day they compassed the city once, and returned into the camp: so they did six days. And it came to pass on the seventh day, that they rose early about the dawning of the day, and compassed the city after the same manner seven times: only on that day they compassed the city seven times. And it came to pass at the seventh time, when the priests blew with the trumpets, Joshua said unto the people, Shout; for the Lord hath given you the city.

> Ya mere igbe Onyenweanyị gara obodo ahụ gburugburu, gbaa ya otu ugboro; ha wee bịa n’ụlọikwuu, nọrọkwa n’ụlọikwuu. Joshua wee bilie n’isi ụtụtụ, ndị nchụàjà ebuliwokwa igbe Onyenweanyị. Ndị nchụàjà asaa bu opi asaa e ji mpi ebule mee n’ihu igbe Onyenweanyị gara n’ihu mgbe niile, na-afụkwa opi ndị ahụ; ndị ikom agha na-aga n’ihu ha; ma ndị na-eche azụ sochiri igbe Onyenweanyị n’azụ, ndị nchụàjà na-aga n’ihu, na-afụkwa opi ndị ahụ. N’ụbọchị nke abụọ ha gara obodo ahụ gburugburu otu ugboro, laghachikwara n’ụlọikwuu: otu a ka ha mere ụbọchị isii. O wee ruo n’ụbọchị nke asaa, ha biliri n’isi ụtụtụ mgbe chi bọrọ, wee gaa obodo ahụ gburugburu n’ụzọ ahụ ahụ ugboro asaa: naanị n’ụbọchị ahụ ka ha gara obodo ahụ gburugburu ugboro asaa. O wee ruo n’oge nke ugboro nke asaa, mgbe ndị nchụàjà fụrụ opi ndị ahụ, Joshua wee gwa ndị mmadụ, Tienụ mkpu; n’ihi na Onyenweanyị enyewo unu obodo ahụ.

> And the city shall be accursed, even it, and all that are therein, to the Lord: only Rahab the harlot shall live, she and all that are with her in the house, because she hid the messengers that we sent. And ye, in any wise keep yourselves from the accursed thing, lest ye make yourselves accursed, when ye take of the accursed thing, and make the camp of Israel a curse, and trouble it. But all the silver, and gold, and vessels of brass and iron, are consecrated unto the Lord: they shall come into the treasury of the Lord. So the people shouted when the priests blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city.

> A ga-eme ka obodo ahụ bụrụ ihe a bụrụ ọnụ, ya onwe ya na ihe niile dị n’ime ya, n’ihu Onyenwe anyị: naanị Rehab, nwanyị akwụna ahụ, ga-adị ndụ, ya na ndị niile nọnyere ya n’ụlọ, n’ihi na o zoro ndị ozi anyị zitere. Ma unu onwe unu, n’ụzọ ọ bụla, debe onwe unu pụọ n’ihe ahụ a bụrụ ọnụ, ka unu ghara ime onwe unu ndị a bụrụ ọnụ, mgbe unu weere n’ihe ahụ a bụrụ ọnụ, wee mee ka ogige Izrel bụrụ ọnụ, ma weta nsogbu n’elu ya. Ma ọlaọcha niile, na ọlaedo, na ihe nile e ji ọla kọpa na ígwè mee, bụ ndị a doro nsọ nye Onyenwe anyị: ha ga-abata n’ụlọakụ nke Onyenwe anyị. Ya mere ndị mmadụ tiri mkpu mgbe ndị nchụàjà fụrụ opi; o wee ruo, mgbe ndị mmadụ nụrụ ụda opi ahụ, ma ndị mmadụ jiri nnukwu mkpu tie mkpu, na mgbidi ahụ dara kpamkpam, nke mere na ndị mmadụ rịgoro banye n’obodo ahụ, onye ọ bụla n’ihu ya kpọmkwem, ha we were obodo ahụ.

> And they utterly destroyed all that was in the city, both man and woman, young and old, and ox, and sheep, and ass, with the edge of the sword. But Joshua had said unto the two men that had spied out the country, Go into the harlot’s house, and bring out thence the woman, and all that she hath, as ye sware unto her. And the young men that were spies went in, and brought out Rahab, and her father, and her mother, and her brethren, and all that she had; and they brought out all her kindred, and left them without the camp of Israel. And they burnt the city with fire, and all that was therein: only the silver, and the gold, and the vessels of brass and of iron, they put into the treasury of the house of the Lord. And Joshua saved Rahab the harlot alive, and her father’s household, and all that she had; and she dwelleth in Israel even unto this day; because she hid the messengers, which Joshua sent to spy out Jericho. And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. So the Lord was with Joshua; and his fame was noised throughout all the country. Joshua 6:1–27.

> Ha wee bibie ihe niile dị n’obodo ahụ kpamkpam n’ọnụ mma-agha, ma nwoke ma nwanyị, ma nwata ma okenye, ma ehi, ma atụrụ, ma ịnyịnya ibu. Ma Joshua agwala ndị ikom abụọ ahụ nyochara ala ahụ, sị, Baanụ n’ụlọ nwanyị akwụna ahụ, sikwa n’ebe ahụ kpọpụta nwanyị ahụ, na ihe niile o nwere, dịka unu ṅụrụ ya iyi. Ndị ikom ndị ahụ na-eto eto, ndị bụ ndị nledo, wee banye, kpọpụta Rahab, na nna ya, na nne ya, na ụmụnne ya, na ihe niile o nwere; ha kpọpụtakwara ndị ikwu ya niile, wee hapụ ha n’èzí ogige Izrel. Ha were ọkụ kpọọ obodo ahụ na ihe niile dị n’ime ya ọkụ: naanị ọlaọcha, na ọlaedo, na ihe nile e ji ọla kọpa na ígwè mee ka ha tinyere n’ụlọakụ nke ụlọ nke Onyenwe anyị. Joshua wee mee ka Rahab, nwanyị akwụna ahụ, dị ndụ, na ezinụlọ nna ya, na ihe niile o nwere; ọ nọkwasịrị na Izrel ruo taa; n’ihi na o zoro ndị ozi ahụ Joshua zitere ka ha gaa nledo Jeriko. Joshua wee mee ka ha ṅụọ iyi n’oge ahụ, sị, Onye a bụrụ ọnụ n’ihu Onyenwe anyị, onye ga-ebili wughachi obodo a, bụ́ Jeriko: n’okwu nke ọkpara ya ka ọ ga-atọ ntọala ya, n’okwu nke nwa ya nke nta ka ọ ga-ewuli ọnụ ụzọ ámá ya. Ya mere, Onyenwe anyị nọnyere Joshua; aha ya wee gbasaa n’ala ahụ nile. Joshua 6:1–27.

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