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

Akwụkwọ Daniel — Nọmba Otu Narị na Iri Anọ na Anọ

The Prophetic Significance of the Collapse of the Democratic Party in the United States

Mkpa Amụma nke Ndakpọ nke Òtù Democratic na United States

Author

Jeff Pippenger

Published

March 18, 2024

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The collapse of the Democratic party in the United States is a specific subject of biblical prophecy. It is one of the prophetic characteristics associated with the eighth and last president of the United States. It is associated with the prophetic dynamics of making the eighth president, who is of the seven, the head of the image of the beast. The image of the beast in the world is twofold, yet threefold. It is twofold in that it represents a combination of Church and State, but its threefold, for it is made up of ten kings (statecraft), that is directed by the premier king (churchcraft). That beast is ridden upon and reigned over by one head, that is the eighth head, that is of the seven.

Ọdịda nke òtù Democratic na United States bụ otu isiokwu kpọmkwem nke amụma Akwụkwọ Nsọ. Ọ bụ otu n’ime àgwà amụma ndị e jikọtara na onye isi ala nke asatọ na nke ikpeazụ nke United States. E jikọtara ya na ike mmegharị amụma nke ime ka onye isi ala nke asatọ, onye sitere n’etiti ndị asaa, bụrụ isi nke oyiyi anụ ọhịa ahụ. Oyiyi anụ ọhịa ahụ n’ụwa bụ nke akụkụ abụọ, ma bụrụkwa nke akụkụ atọ. Ọ bụ nke akụkụ abụọ n’ihi na ọ na-anọchi anya njikọta nke Ụka na Ọchịchị, ma ọ bụkwa nke akụkụ atọ, n’ihi na e ji ndị eze iri mee ya (ọrụ ọchịchị), nke eze kachasị elu na-eduzi (ọrụ ụka). Otu isi na-anọdụ n’elu anụ ọhịa ahụ ma na-achịkwa ya, ya bụ isi nke asatọ ahụ, nke sitere n’etiti ndị asaa.

The image of the beast in the United States is twofold, yet threefold. It is twofold in that it represents a combination of church and state, but its threefold, for it is made up with an apostate Republican horn (statecraft), that is directed by an apostate Protestant horn (churchcraft). That beast is ridden upon and reigned over by one head, that is the eighth head, which is of the seven.

Onyonyo nke anụ ọhịa ahụ nọ na United States bụ nke nwere akụkụ abụọ, ma bụrụkwa nke nwere akụkụ atọ. Ọ bụ nke akụkụ abụọ n’ihi na ọ na-anọchi anya njikọta nke ụka na ọchịchị, ma ọ bụkwa nke akụkụ atọ n’ihi na e ji mpi Republican nke dapụrụ n’ezi okwukwe (ọrụ ndọrọ ndọrọ ọchịchị) wuo ya, nke mpi Protestant nke dapụrụ n’ezi okwukwe (ọrụ ụka) na-eduzi. A na-agba anụ ọhịa ahụ n’elu, a na-achịkwa ya kwa site n’otu isi, ya bụ isi nke asatọ, nke sitere na asaa ahụ.

The head, in either case, is a full-blown dictator. The environment where his dictatorship is clearly illustrated is the line of the history when the earth beast speaks as a dragon, for “speaking” is the primary characteristic of the earth beast. It spoke in 1776, 1789, 1798, 1863, 2001, 2021 and it is about to speak again when the image is fully formed at the soon-coming Sunday law.

Isi ahụ, n’ọnọdụ ọ bụla, bụ onye ọchịchị aka ike zuru oke. Ebe a na-egosipụta ọchịchị aka ike ya n’ụzọ doro anya bụ n’usoro ihe mere eme ebe anụ ọhịa nke ụwa na-ekwu okwu dị ka dragọn, n’ihi na “ikwu okwu” bụ àgwà mbụ nke anụ ọhịa nke ụwa. O kwuru okwu na 1776, 1789, 1798, 1863, 2001, 2021, ma ọ dị njikere ikwu okwu ọzọ mgbe oyiyi ahụ ga-ezu oke n’Iwu Ụka ga-abịa n’oge na-adịghị anya.

In the days of Paul, the mystery of iniquity, which was the papal power, was already at work, but it was being restrained by the dragon of pagan Rome. In 1798 and 1799, the dragon removed the man of sin from power, but in 1989, the pope of Rome defeated the dragon of the Soviet Union. The entire prophetic history, all the way to the end, portrays the papacy as in a warfare with the dragon. The pope of Rome is the despot who is to be lifted up as the head of the evil confederacy of the threefold union of the dragon, the beast and the false prophet in the last days. Sister White said “under one head, the papal power,” and the Psalmist also identifies the ten kings lifting up the eighth head, that is of the seven.

N’ụbọchị Pọl, ihe omimi nke ajọ omume, nke bụ ike papal, amalitelarị ịrụ ọrụ, ma dragọn nke Rom ọgọ mmụọ na-egbochi ya. N’afọ 1798 na 1799, dragọn ahụ wepụrụ nwoke nke mmehie n’ike, ma n’afọ 1989, poopu nke Rom meriri dragọn nke Soviet Union. Akụkọ amụma dum, ruo kpọmkwem na ọgwụgwụ, na-egosi papacy dị ka onye nọ n’agha megide dragọn ahụ. Poopu nke Rom bụ onye ọchịchị aka ike a ga-ebuli elu dị ka isi nke njikọ ọjọọ ahụ nke njikọ atọ nke dragọn, anụ ọhịa, na onye amụma ụgha n’ụbọchị ikpeazụ. Sista White kwuru, “n’okpuru otu isi, ike papal,” ma onye ọbụ abụ Ọma abụ ahụ na-akọwakwa ndị eze iri ahụ dịka ndị na-ebuli isi nke asatọ elu, nke sitere n’ime asaa ahụ.

> For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. Psalms 83:2–4.

> N’ihi na, lee, ndị iro gị na-eme mkpọtụ; ndị kpọrọ gị asị ebuliwokwa isi ha elu. Ha jiri aghụghọ kpara izu megide ndị nke gị, wee gbaa izu megide ndị zoro ezo gị. Ha ekwuwo, Bịa, ka anyị kpochapụ ha ka ha ghara ịbụ mba ọzọ; ka a ghara icheta aha Izrel ọzọ. Abụ Ọma 83:2–4.

When the United States forms an image of the beast, it will be threefold in nature, and also twofold. It will be a twofold combination of churchcraft and statecraft, but that political system will be reigned over by one head. The eighth president will reign over and ride the image of the beast. The eighth president, who is of the seven previous presidents, is the last president of “the sixth” kingdom of Bible prophecy, and he received his deadly wound as “the sixth” president.

Mgbe United States mepụtara ihe oyiyi nke anụ ọhịa ahụ, ọ ga-adị n’ụdị akụkụ atọ n’okike ya, ma bụrụkwa nke akụkụ abụọ. Ọ ga-abụ njikọta akụkụ abụọ nke aghụghọ ụka na aghụghọ ọchịchị, ma otu isi ga-achịkwa usoro ndọrọ ndọrọ ọchịchị ahụ. Onye isi ala nke asatọ ga-achị ma kwagide ihe oyiyi nke anụ ọhịa ahụ. Onye isi ala nke asatọ ahụ, onye sitere n’ime ndị isi ala asaa gara aga, bụ onye isi ala ikpeazụ nke alaeze “nke isii” n’amụma Akwụkwọ Nsọ, ma ọ natara ọnyá ya na-egbu egbu dịka onye isi ala “nke isii.”

The prophetic man of sin has been in a war with the dragon for his entire history. Donald Trump is the rich king that stirred up the dragon of globalism, and he has been in a political, social and philosophical war with the dragon powers ever since he first announced his intent to run for president on June 16, 2015, at the Trump Tower in New York City, the very city where the Twin Towers came down on September 11, 2001, and the city where the Freedom Tower, that replaced the Twin Towers was dedicated on November 3, 2014.

Nwoke mmehie amụma ahụ anọwo n’agha megide dragon ahụ n’akụkọ ndụ ya nile. Donald Trump bụ eze bara ụba ahụ nke kpaliri dragon nke globalism, ma ọ nọwo kemgbe ahụ n’agha ndọrọ ndọrọ ọchịchị, nke mmekọrịta ọha na eze, na nke nkà ihe ọmụma megide ike ndị dragon ahụ site n’oge mbụ o kwupụtara ebumnuche ya ịsọ mpi maka ịbụ onye isi ala na June 16, 2015, na Trump Tower dị na New York City, bụ́ kpọmkwem obodo ahụ ebe Twin Towers dara na September 11, 2001, na obodo ahụ ebe e mere emume nraranye Freedom Tower, nke nọchiri Twin Towers, na November 3, 2014.

At the soon coming Sunday law, the marriage between Christ and the one hundred and forty-four thousand is consummated, and the fornication between the whore of Rome and the kings of the earth is consummated in a counterfeit marriage. At that Sunday law the twins from the garden of Eden are both lifted up, and also simultaneously attacked by a counterfeit. Those twin institutions are marriage and the seventh-day Sabbath.

N’iwu Sọnde na-abịa n’oge na-adịghị anya, a na-emezu alụmdi na nwunye dị n’etiti Kraịst na otu narị puku na iri anọ na anọ ahụ, a na-emekwa ka ịkwa iko dị n’etiti akwụna Rom na ndị eze nke ụwa zuo oke n’alụmdi na nwunye adịgboroja. N’iwu Sọnde ahụ, a na-ebulikwa ụmụ ejima abụọ ahụ sitere n’ogige Iden elu, ma n’otu oge ahụ kwa, a na-eji nke adịgboroja ebuso ha agha. Ụlọọrụ ejima abụọ ahụ bụ alụmdi na nwunye na Ụbọchị Izu Ike nke ụbọchị nke asaa.

> “When the Pharisees afterward questioned Him concerning the lawfulness of divorce, Jesus pointed His hearers back to the marriage institution as ordained at creation. ‘Because of the hardness of your hearts,’ He said, Moses ‘suffered you to put away your wives: but from the beginning it was not so.’ Matthew 19:8. He referred them to the blessed days of Eden, when God pronounced all things ‘very good.’ Then marriage and the Sabbath had their origin, twin institutions for the glory of God in the benefit of humanity. Then, as the Creator joined the hands of the holy pair in wedlock, saying, A man shall ‘leave his father and his mother, and shall cleave unto his wife: and they shall be one’ (Genesis 2:24), He enunciated the law of marriage for all the children of Adam to the close of time. That which the Eternal Father Himself had pronounced good was the law of highest blessing and development for man.” Thoughts From the Mount of Blessings, 63.

> “Mgbe ndị Farisii mesịrị jụọ Ya ajụjụ banyere ịdị n’iwu nke ịgba alụkwaghịm, Jizọs duziri ndị na-ege Ya ntị azụ n’ụlọọrụ alụmdi na nwunye dịka e hiwere ya n’oge okike. ‘N’ihi obi unu siri ike,’ ka O kwuru, Mozis ‘kwere ka unu chụpụ ndị nwunye unu: ma site na mmalite ọ dịghị otu a.’ Matiu 19:8. O kpọrọ ha gaa n’ụbọchị ndị a gọziri agọzi nke Iden, mgbe Chineke kpọsara ihe niile ‘na ha dị mma nke ukwuu.’ N’oge ahụ ka alụmdi na nwunye na ụbọchị izu ike si malite, ụlọọrụ abụọ ejima maka otuto Chineke na uru nke mmadụ. N’oge ahụ kwa, dịka Onye Okike jikọtara aka di na nwunye ahụ dị nsọ n’alụmdi na nwunye, na-asị, Nwoke ga ‘ahapụ nna ya na nne ya, ma rapara n’ahụ nwunye ya: ha abụọ ga-abụkwa otu anụ ahụ’ (Jenesis 2:24), O kwupụtara iwu alụmdi na nwunye nye ụmụ niile nke Adam ruo ọgwụgwụ oge. Ihe ahụ Nna Ebighị Ebi n’onwe Ya kwupụtara na ọ dị mma bụ iwu nke ngọzi kacha elu na mmepe maka mmadụ.” Thoughts From the Mount of Blessings, 63.

The threefold union where apostate Protestantism, spiritualism and Catholicism join hands at the Sunday law is a counterfeit of the marriage in Eden where “the Creator joined the hands of the holy pair in wedlock.” At the Sunday law the twin institutions of Marriage and the Sabbath, are lifted up, and simultaneously desecrated. The history of the sealing began when the Twin Towers came down, and that history ends when the twin institutions of Marriage and the Sabbath are lifted up. In the midst of that history the Freedom Tower was dedicated in 2014, and Trump’s stirring up of globalism began at the Trump Tower in 2015.

Njikọ atọ ahụ, ebe Protestantism nke dapụụrụ n’ezi okwukwe, spiritualism na Catholicism jikọtara aka n’iwu Sọnde, bụ adịgboroja nke alụmdi na nwunye ahụ dị n’Iden ebe “Onye Okike jikọtara aka di na nwunye nsọ ahụ n’ọlụlụ.” N’iwu Sọnde ahụ, a na-ebuli ụlọọrụ ejima abụọ ahụ nke Alụmdi na Nwunye na Ụbọchị Izuike elu, ma n’otu oge ahụkwa a na-emebi ha nsọ. Akụkọ ihe mere eme nke ịkpọchi akara ahụ bidoro mgbe Ụlọ Elu Ejima dara, akụkọ ahụkwa na-ejedebe mgbe a na-ebuli ụlọọrụ ejima abụọ ahụ nke Alụmdi na Nwunye na Ụbọchị Izuike elu. N’etiti akụkọ ahụ, e nyefere Freedom Tower n’afọ 2014, mbidokwa nke Trump n’ịkpalite globalism malitere na Trump Tower n’afọ 2015.

The Twin Towers were brought down as a rebuke of the globalists’ love of money, and the Freedom Tower is a representation of Nimrod’s rebellion against the God of Heaven and the judgment He had brought with the flood, just as the Freedom Tower is a symbol against God’s judgment of September 11, 2001.

E weturu Ụlọ Elu Ejima ahụ dịka ịdọ aka ná ntị megide ịhụ ego n’anya nke ndị na-akwado ọchịchị ụwa ọnụ, ma Ụlọ Elu Nnwere Onwe ahụ bụ nnọchianya nke nnupu isi Nimrọd megide Chineke nke Eluigwe na ikpe Ọ wetara site n’iju mmiri, dịka Ụlọ Elu Nnwere Onwe ahụ kwa bụ akara nke iguzogide ikpe Chineke nke Septemba 11, 2001.

> “On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

> “N’otu oge, mgbe m nọ n’Obodo New York, a kpọrọ m n’oge abalị ka m leba ụlọ ndị na-ebili elu, ala n’elu ala, ruo n’eluigwe. E nyere nkwa na ụlọ ndị a agaghị enweta ọkụ, e wurukwa ha iji nye ndị nwe ha na ndị wuru ha otuto. Elu karịa, ma elu karịa kwa, ka ụlọ ndị a nọ na-ebili, e jikwa ihe ndị kasị ọnụ ahịa wuo ha. Ndị ụlọ ndị a bụ nke ha adịghị ajụ onwe ha, sị: ‘Olee otú anyị pụrụ isi mee ka Chineke nweta otuto nke kasị mma?’ Onyenwe anyị anọghị n’echiche ha.”

> “I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

> “Echere m: ‘Ewoo, a sị na ndị na-etinye akụ ha n’ụzọ dị otu a ga-ahụ ụzọ ha dịka Chineke si ahụ ya! Ha na-achịkọbara onwe ha ụlọ ndị mara mma nke ukwuu, ma lee otú atụmatụ na ihe ha na-echepụta si bụrụ ihe nzuzu n’anya Onye na-achị eluigwe na ụwa. Ha adịghị eji ike nile nke obi na uche na-amụ otú ha ga-esi nye Chineke otuto. Ha efuola nke a n’anya ha, ya bụ, ọrụ mbụ nke mmadụ.’”

> “As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.” Testimonies, volume 9, 12.

> “Ka e wuliworo ụlọ ndị a dị elu, ndị nwe ha ji nganga nke ọchịchọ dị elu ṅụrị ọṅụ na ha nwere ego ha ga-eji emeju onwe ha afọ ma kpalite anyaụfụ nke ndị agbata obi ha. Ọtụtụ n’ime ego ahụ ha tinyere otu a ka enwetara site n’ịnapụ mmadụ ihe n’ike, site n’itibiga ndị ogbenye arụ. Ha chefuru na n’eluigwe a na-edebe ndekọ banyere azụmahịa ọbụla; nkwekọrịta ọbụla na-ezighị ezi, omume aghụghọ ọbụla, ka e dekọrọ n’ebe ahụ. Oge ahụ na-abịa mgbe n’ime aghụghọ ha na mpako ha, mmadụ ga-eru ebe Onyenwe anyị agaghị ekwe ka ha gafee, ha ga-amụtakwa na enwere ókè n’ịtachi obi nke Jehova.” Testimonies, volume 9, 12.

The rebellion represented by Nimrod’s tower was against God’s recent judgment of the Flood, and it typified the rebellion of the globalist bankers against the recent judgment of God. Freedom as defined in the globalist dictionary is quite contrary to biblical freedom. Freedom in the dictionary of the dragon is licentiousness, symbolized by the immorality of the French Revolution.

Nnupụisi e ji ụlọ elu Nimrọd nọchite anya ya bụ megide ikpe Chineke na-adịbeghị anya nke Iju Mmiri ahụ, ọ kpọkwara ihe atụ nke nnupụisi nke ndị ụlọ akụ ndị na-akwado ọchịchị ụwa ọnụ na-emegide ikpe Chineke nke na-adịbeghị anya. Nnwere onwe dịka a kọwara ya n’akwụkwọ nkọwa okwu nke ndị na-akwado ọchịchị ụwa ọnụ dị nnọọ iche megide nnwere onwe nke Akwụkwọ Nsọ. Nnwere onwe n’akwụkwọ nkọwa okwu nke dragọn ahụ bụ omume rụrụ arụ na-enweghị mgbochi, nke a na-anọchi anya ya site n’omume ọjọọ nke Mgbanwe Ọchịchị French.

> “‘The great city’ in whose streets the witnesses are slain, and where their dead bodies lie, is ‘spiritually’ Egypt. Of all nations presented in Bible history, Egypt most boldly denied the existence of the living God and resisted His commands. No monarch ever ventured upon more open and highhanded rebellion against the authority of Heaven than did the king of Egypt. When the message was brought him by Moses, in the name of the Lord, Pharaoh proudly answered: ‘Who is Jehovah, that I should hearken unto His voice to let Israel go? I know not Jehovah, and moreover I will not let Israel go.’ Exodus 5:2, A.R.V. This is atheism, and the nation represented by Egypt would give voice to a similar denial of the claims of the living God and would manifest a like spirit of unbelief and defiance. ‘The great city’ is also compared, ‘spiritually,’ to Sodom. The corruption of Sodom in breaking the law of God was especially manifested in licentiousness. And this sin was also to be a pre-eminent characteristic of the nation that should fulfill the specifications of this scripture.

> “‘Obodo ukwu ahụ’ nke a na-egbu ndị akaebe ahụ n’okporo ámá ya, ebe ozu ha dina, bụ, ‘n’ụzọ ime mmụọ,’ Ijipt. N’etiti mba niile e gosipụtara n’akụkọ ihe mere eme nke Bible, Ijipt bụ nke ji nkwuwa okwu kasịnụ gọnarị ịdị adị nke Chineke dị ndụ ma guzogide iwu Ya. Ọ dịghị eze ọbụla nwara nnupụisi megide ọchịchị nke Eluigwe n’ihu ọha ma n’ike dị otú ahụ dịka eze Ijipt mere. Mgbe Mozis wetara ya ozi ahụ n’aha Onyenwe anyị, Fero ji mpako zaa, sị: ‘Ònye bụ Jehova, ka m gee nti n’olu Ya ka m hapụ Izrel ka ha laa? Amaghị m Jehova, ọzọkwa, agaghị m ahapụ Izrel ka ha laa.’ Ọpụpụ 5:2, A.R.V. Nke a bụ ekweghị na Chineke, mba nke Ijipt nọchiri anya ya ga-ekwukwa ụdị agọnarị yiri nke a megide ihe Chineke dị ndụ na-arịọ, ma gosipụtakwa mmụọ yiri nke ekweghị ekwe na nke ịma aka. A na-ekwukwa ‘obodo ukwu ahụ,’ ‘n’ụzọ ime mmụọ,’ ka ọ bụ Sọdọm. Mmebi omume nke Sọdọm n’imebi iwu Chineke pụtara ìhè karịsịa n’ime ịkwa iko. Nmehie a kwa ga-abụkwa àgwà pụtara ìhè nke ukwuu nke mba ahụ ga-emezu nkọwa nile nke akụkụ Akwụkwọ Nsọ a.”

> “According to the words of the prophet, then, a little before the year 1798 some power of satanic origin and character would rise to make war upon the Bible. And in the land where the testimony of God’s two witnesses should thus be silenced, there would be manifest the atheism of the Pharaoh and the licentiousness of Sodom.

> “Dị ka okwu onye-amụma ahụ si dị, ya mere, ntakịrị oge tupu afọ 1798, ike ụfọdụ sitere n’aka Setan ma nwee agwa ya ga-ebili ime agha megide Baịbụl. Ma n’ala ahụ ebe a ga-eme ka àmà nke ndị àmà abụọ nke Chineke gbachie nkịtị otu a, a ga-egosipụta ekweghị na Chineke nke Fero na omume rụrụ arụ nke Sọdọm.

> “This prophecy has received a most exact and striking fulfillment in the history of France. During the Revolution, in 1793, ‘the world for the first time heard an assembly of men, born and educated in civilization, and assuming the right to govern one of the finest of the European nations, uplift their united voice to deny the most solemn truth which man’s soul receives, and renounce unanimously the belief and worship of a Deity.’—Sir Walter Scott, Life of Napoleon, vol. 1, ch. 17. . ..

> “Amụma a enwetawo mmezu kasị ziri ezi ma kasị pụta ìhè n’akụkọ ihe mere eme nke France. N’oge Mgbanwe ahụ, na 1793, ‘ụwa nụrụ, maka oge mbụ, nzukọ nke ndị mmadụ, ndị a mụrụ ma zụlite n’etiti mmepeanya, ma were n’aka onwe ha ikike ịchị otu n’ime mba Europe kachasị mma, ka ha bulie olu ha ọnụ iji gọnarị eziokwu kasị nsọ nke mkpụrụ obi mmadụ na-anata, ma n’otu olu jụ nkwenkwe na ofufe nke Chi.’—Sir Walter Scott, Life of Napoleon, vol. 1, ch. 17....”

> “France presented also the characteristics which especially distinguished Sodom. During the Revolution there was manifest a state of moral debasement and corruption similar to that which brought destruction upon the cities of the plain. And the historian presents together the atheism and the licentiousness of France, as given in the prophecy: ‘Intimately connected with these laws affecting religion, was that which reduced the union of marriage—the most sacred engagement which human beings can form, and the permanence of which leads most strongly to the consolidation of society—to the state of a mere civil contract of a transitory character, which any two persons might engage in and cast loose at pleasure…. If fiends had set themselves to work to discover a mode of most effectually destroying whatever is venerable, graceful, or permanent in domestic life, and of obtaining at the same time an assurance that the mischief which it was their object to create should be perpetuated from one generation to another, they could not have invented a more effectual plan that the degradation of marriage…. Sophie Arnoult, an actress famous for the witty things she said, described the republican marriage as ‘the sacrament of adultery.’”—Scott, vol. 1, ch. 17.” The Great Controversy, 269, 270.

> “France gosiputakwara àgwà ndị ahụ nke kàrà nke pụtara ìhè nke mere ka e jiri mara Sọdọm. N’oge Mgbanwe ọchịchị ahụ, e gosipụtara ọnọdụ nke mmebi omume na nrụrụ aka nke yiri nke wetara mbibi n’elu obodo ndị dị n’ọzara. Ma onye odeakụkọ ahụ na-ejikọkwa ekweghị na Chineke na agụụ mmekọahụ rụrụ arụ nke France ọnụ, dịka e nyere ya n’amụma ahụ: ‘Ihe jikọrọ onwe ya nke ọma na iwu ndị a metụtara okpukpe, bụ nke mere ka njikọta alụmdi na nwunye—nkwekọrịta kachasị nsọ nke mmadụ nwere ike ịbanye na ya, nke ịdịgidekwa ya na-eduga n’ụzọ kachasị ike n’ịkwado ma n’ịkekọrịta ọha mmadụ ike—daa n’ọkwa nkwekọrịta obodo nkịtị nke na-adịru nwa oge, nke mmadụ abụọ ọ bụla pụrụ ịbanye na ya ma tọpụ ya mgbe ọ bụla ha chọrọ…. Ọ bụrụ na ndị mmụọ ọjọọ etinyewo onwe ha n’ọrụ ịchọpụta ụzọ ga-esi n’ụzọ kacha baa uru bibie ihe niile a na-asọpụrụ, nke mara mma, ma ọ bụ nke na-adịgide adịgide n’ime ndụ ezinaụlọ, ma n’otu oge ahụ nweta nkwenye na ajọ mmebi ahụ nke ha bu n’obi ime ga-adịgide site n’otu ọgbọ ruo n’ọzọ, ha agaghị enwe ike ịchọpụta atụmatụ ga-arụ ọrụ karịa iweda alụmdi na nwunye n’ala…. Sophie Arnoult, onye na-eme ihe nkiri a ma ama n’ihi okwu amamihe ndị ọ na-ekwu, kọwara alụmdi na nwunye nke mba ọchịchị ndị mmadụ dịka ‘sakramenti nke iko.’”—Scott, vol. 1, ch. 17.” The Great Controversy, 269, 270.

The Freedom Tower in New York City that was dedicated in 2014, represents not only the rebellion of Nimrod’s tower, but it is also the symbol of the globalists definition of freedom, as manifested in the promotion of the licentious LGBTQ+ movement, that represents rebellion against God’s law. True freedom is just the opposite of what that tower represents, but a classic work of deception employed by the followers of the dragon, is to redefine words and phrases to produce incorrect conclusions. The dragon is the classic attorney, and he is the word-smith that twists language to produce wicked outcomes. But the true meaning of the word “freedom”, is not the freedom that is represented by the anarchy of Antifa, or the licentiousness symbolized by the revolution in France.

Ụlọ Elu Nnwereonwe dị na Obodo New York nke e nyere nsọpụrụ ya n’afọ 2014, na-anọchi anya ọ bụghị naanị nnupụisi nke ụlọ elu Nimrọd, kama ọ bụkwa akara nke nkọwa ndị ọchịchị ụwa ọnụ na-enye nnwereonwe, dịka e si gosi ya n’ịkwalite mmegharị LGBTQ+ na-adịghị ewere iwu na oke, nke na-anọchi anya nnupụisi megide iwu Chineke. Ezi nnwereonwe bụ kpọmkwem ihe megidere ihe ụlọ elu ahụ na-anọchi anya ya, ma otu aghụghọ a ma ama nke ndị na-eso dragon ahụ ji arụ ọrụ bụ ịkọwapụta okwu na nkebiokwu ọzọ iji mepụta nkwubi okwu na-ezighị ezi. Dragon ahụ bụ ọkaikpe a ma ama n’ọrụ ịgbachitere okwu, ọ bụkwa onye na-akpụ okwu nke na-agbagọ asụsụ iji mepụta nsonaazụ ọjọọ. Ma ezi ihe okwu ahụ bụ “nnwereonwe” pụtara abụghị nnwereonwe nke ọgbaaghara Antifa na-anọchi anya ya, ma ọ bụ omume rụrụ arụ nke mgbanwe ọchịchị nke France na-anọchi anya ya.

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

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

> “In the work of redemption there is no compulsion. No external force is employed. Under the influence of the Spirit of God, man is left free to choose whom he will serve. In the change that takes place when the soul surrenders to Christ, there is the highest sense of freedom. The expulsion of sin is the act of the soul itself. True, we have no power to free ourselves from Satan’s control; but when we desire to be set free from sin, and in our great need cry out for a power out of and above ourselves, the powers of the soul are imbued with the divine energy of the Holy Spirit, and they obey the dictates of the will in fulfilling the will of God.” The Desire of Ages, 466.

> “N’ọrụ nke mgbapụta, ọ dịghị mmanye ọbụla. A naghị eji ike ọ bụla sitere n’èzí arụ ọrụ. N’okpuru mmetụta nke Mmụọ nke Chineke, a na-ahapụ mmadụ n’nnwere onwe ka ọ họrọ onye ọ ga-ejere ozi. N’ime mgbanwe ahụ nke na-eme mgbe mkpụrụobi nyefere onwe ya nye Kraịst, e nwere nghọta kachasị elu nke nnwere onwe. Ịchụpụ mmehie bụ ọrụ mkpụrụobi n’onwe ya. N’ezie, anyị enweghị ike nke onwe anyị iji tọhapụ onwe anyị n’okpuru ọchịchị Setan; ma mgbe anyị chọrọ ka a tọhapụ anyị n’aka mmehie, ma n’ime nnukwu mkpa anyị tie mkpu arịọ ike nke si n’èzí anyị ma dịkwa karịa anyị, a na-etinye ike dị nsọ nke Mmụọ Nsọ n’ime ike ndị dị n’ime mkpụrụobi, ha wee gee ntị n’iwu nke ọchịchọ imezu uche Chineke.” The Desire of Ages, 466.

The freedom represented by the Freedom Tower, was the licentiousness of the French Revolution and the rebellion of Nimrod. The very next year at the Trump Tower, the richest president since 1989 announced his candidacy that would stir up the globalists. That same year gay marriage was approved at the federal level in the United States, as it had been in the revolution in France when they changed marriage into “a mere civil contract of a transitory character.”

Nnwere onwe ahụ Ụlọ Elu Nnwere Onwe na-anọchi anya ya bụ nnwere onwe rụrụ arụ nke Mgbanwe Ọchịchị France na nnupụisi Nimrọd. N’afọ sochirinụ, n’Ụlọ Elu Trump, onye isi ala kasị baa ụba kemgbe 1989 kwupụtara ịzọ ọkwa ya, nke ga-akpalite ndị ndọrọndọrọ ọchịchị ụwa ọnụ. N’otu afọ ahụ kwa, a kwadoro alụmdi na nwunye ndị mmekọ nwoke na nwoke n’ogo etiti gọọmenti na United States, dịka e mere ya n’oge mgbanwe ahụ na France mgbe ha gbanwere alụmdi na nwunye bụrụ “nanị nkwekọrịta obodo nke ọdịdị ya bụ nke na-adịru nwa oge.”

The war between the dragon, and the richest president was initiated. The destruction of the Twin Towers by the touch of God’s power marked the beginning of the sealing time and the arrival of the bottomless pit beast of Islam. At the dedication of the Freedom Towers in the midst of that prophetic history, the arrival of the bottomless pit beast of Atheism is marked. Now, the fall of the twin institutions of Sabbath and marriage, that were set in place in the Garden of Eden, mark the conclusion of the sealing time and the arrival of the third, Catholic beast from the bottomless pit.

A malitere agha dị n’etiti dragọn ahụ na onyeisi ala kasị baa ọgaranya. Mbibi nke Ụlọ Elu Ejima ahụ site n’imetụ aka nke ike Chineke gosiri mmalite nke oge ịchiri akara na ọbịbịa nke anụ ọhịa Islam sitere n’olulu enweghị nsọtụ. N’oge nraranye nke Ụlọ Elu Nnwere Onwe n’etiti akụkọ amụma ahụ, a na-akara ọbịbịa nke anụ ọhịa Atheism sitere n’olulu enweghị nsọtụ. Ugbu a, ọdịda nke ụlọọrụ ejima abụọ ahụ nke ụbọchị izu ike na alụmdi na nwunye, ndị e debere n’Ogige Iden, na-akara njedebe nke oge ịchiri akara na ọbịbịa nke anụ ọhịa nke atọ, nke Katọlik, sitere n’olulu enweghị nsọtụ.

On November 3, 2020 Trump received a deadly political wound as the papacy received a deadly wound in 1798. The wound was delivered by literal France in 1798, and by spiritual France in 2020.

N’ụbọchị Novemba 3, 2020, Trump nwetara ọnya ndọrọ ndọrọ ọchịchị na-egbu egbu, dịka papacy nwetara ọnya na-egbu egbu n’afọ 1798. E nyere ọnya ahụ site na France nkịtị n’afọ 1798, ma site na France ime mmụọ n’afọ 2020.

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:7, 8.

> Ma mgbe ha gụchara àmà ha, anụ ọhịa ahụ nke na-arịgo si n’olulu enweghị ngwụcha ga-alụso ha agha, merie ha, ma gbuo ha. Ma ozu ha ga-adị n’okporo ámá nke obodo ukwu ahụ, nke a na-akpọ n’ime mmụọ Sọdọm na Ijipt, ebe a kpọgiderekwa Onyenwe anyị n’obe. Mkpughe 11:7, 8.

In The Great Controversy, Sister White identifies France as “the great city where our Lord was crucified”.

N’akwụkwọ The Great Controversy, Sister White kpọrọ France “obodo ukwu ahụ ebe e kpọgidere Onyenwe anyị n’obe”.

> “According to the words of the prophet, then, a little before the year 1798 some power of satanic origin and character would rise to make war upon the Bible. And in the land where the testimony of God’s two witnesses should thus be silenced, there would be manifest the atheism of the Pharaoh and the licentiousness of Sodom.” The Great Controversy, 270.

> “Dịka okwu onye amụma ahụ siri dị, ya mere, ntakịrị oge tupu afọ 1798, ike ụfọdụ sitere n’aka Setan ma bụrụkwa nke agwa ya ga-ebili ibuso Bible agha. Ma n’ala ahụ ebe a ga-eme ka àmà nke ndị àmà abụọ nke Chineke daa jụụ n’ụzọ dị otu a, a ga-egosipụta ekweghị na Chineke nke Fero na omume rụrụ arụ nke Sọdọm.” The Great Controversy, 270.

At the soon coming Sunday law in the United States the image of the beast will be fully formed, and those who have fully formed the image of Christ will be lifted up as God’s ensign. As an ensign they will uphold the seventh-day Sabbath, and represent Christ’s righteousness to the world. Christ’s righteousness is only accomplished by the combination of Divinity with humanity, and within this great truth, which is defined as a mystery, the institution of marriage is lifted up. The ensign represents the Sabbath and its twin institution of marriage.

N’iwu Sọnde nke na-abịa n’oge na-adịghị anya na United States, a ga-emepụta oyiyi nke anụ ọhịa ahụ n’ụzọ zuru ezu, ma ndị ahụ ndị mejupụtaworị oyiyi Kraịst n’ụzọ zuru ezu ka a ga-ebuli elu dị ka ọkọlọtọ Chineke. Dị ka ọkọlọtọ, ha ga-akwado ụbọchị izu ike nke ụbọchị nke asaa, ma gosipụta ezi omume Kraịst nye ụwa. Ezi omume Kraịst na-emezu naanị site n’ijikọta Chi na mmadụ, ma n’ime nnukwu eziokwu a, nke a kọwara dịka ihe omimi, ka a na-ebuli ụlọ ọrụ alụmdi na nwunye elu. Ọkọlọtọ ahụ na-anọchi anya ụbọchị izu ike ahụ na ụlọ ọrụ ibe ya, ya bụ, alụmdi na nwunye.

> For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Therefore as the church is subject unto Christ, so let the wives be to their own husbands in everything. Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Ephesians 5:23–32.

> N’ihi na di bụ isi nwunye ya, dị ka Kraịst bụ isi nzukọ ahụ: ọ bụkwa Onye Nzọpụta nke ahụ. Ya mere, dịka nzukọ ahụ na-edobe onwe ya n’okpuru Kraịst, otu a ka ndị nwunye kwesịkwara ịdị n’okpuru di nke ha n’ihe niile. Ndị di, hụnụ ndị nwunye unu n’anya, dịka Kraịst kwa hụrụ nzukọ ahụ n’anya, were onwe ya nye n’ihi ya; ka o wee doo ya nsọ, sachapụkwa ya site n’ịsacha mmiri site n’okwu ahụ, ka o wee chee ya n’ihu onwe ya dịka nzukọ dị ebube, nke na-enweghị ntụpọ, ma ọ bụ mgbakọrọ, ma ọ bụ ihe ọ bụla dị otu a; kama ka ọ bụrụ nke dị nsọ na nke na-enweghị nkwarụ. Otu a ka ndị ikom kwesịrị ịhụ ndị nwunye ha n’anya dịka ahụ nke ha onwe ha. Onye hụrụ nwunye ya n’anya hụrụ onwe ya n’anya. N’ihi na ọ dịghị onye ọ bụla kpọrọ anụ ahụ nke ya asị ma ọlị; kama ọ na-azụ ya ma na-elekọta ya nke ọma, dịka Onyenwe anyị na-eme nzukọ ahụ: n’ihi na anyị bụ akụkụ nke ahụ ya, nke anụ ahụ ya, na nke ọkpụkpụ ya. N’ihi nke a, nwoke ga-ahapụ nna ya na nne ya, araparakwa n’ahụ nwunye ya, ha abụọ ga-abụkwa otu anụ ahụ. Nke a bụ nnukwu ihe omimi: ma ana m ekwu banyere Kraịst na nzukọ ahụ. Ndị Efesọs 5:23–32.

The ensign is a symbol of the twin institutions of the Sabbath and Marriage, and the marriage represents the combination of Divinity with humanity. The mystery of that marriage represents His church, which is His temple.

Ọkọlọtọ ahụ bụ akara nke ụlọọrụ abụọ ahụ, bụ Sabat na Alụmdi na Nwunye, ma alụmdi na nwunye ahụ na-anọchi anya njikọta nke ịdị-chi na mmadụ. Ihe omimi nke alụmdi na nwunye ahụ na-anọchi anya Nzukọ Ya, nke bụ ụlọ nsọ Ya.

> “The tower was a symbol of the temple.” The Desire of Ages, 596.

> “Ụlọ elu ahụ bụ ihe nnọchianya nke ụlọ nsọ ahụ.” The Desire of Ages, 596.

At the beginning of the sealing time the Twin Towers came down, in the middle of the sealing time, two “towers” representing the process of separating two classes (for both horns), were identified, and at the end of the sealing time, the Twin Towers of God’s temple and Sabbath will be lifted up as an ensign to the Gentiles.

Ná mmalite nke oge ịkpọchi ahụ, Ụlọ Elu Ejima dara; n’etiti oge ịkpọchi ahụ, a kọwara “ụlọ elu” abụọ nke na-anọchi anya usoro nkewa nke òtù abụọ (maka mpi abụọ ahụ), ma ná njedebe nke oge ịkpọchi ahụ, a ga-ebuli Ụlọ Elu Ejima nke ụlọ nsọ Chineke na Sabbath ya elu dịka ọkọlọtọ nye ndị mba ọzọ.

We will continue this study in the next article.

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

> For the day of the Lord of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up; and he shall be brought low: And upon all the cedars of Lebanon, that are high and lifted up, and upon all the oaks of Bashan, And upon all the high mountains, and upon all the hills that are lifted up, And upon every high tower, and upon every fenced wall, And upon all the ships of Tarshish, and upon all pleasant pictures. And the loftiness of man shall be bowed down, and the haughtiness of men shall be made low: and the Lord alone shall be exalted in that day. And the idols he shall utterly abolish. And they shall go into the holes of the rocks, and into the caves of the earth, for fear of the Lord, and for the glory of his majesty, when he ariseth to shake terribly the earth. In that day a man shall cast his idols of silver, and his idols of gold, which they made each one for himself to worship, to the moles and to the bats; To go into the clefts of the ragged rocks, for fear of the Lord, and for the glory of his majesty, when he ariseth to shake terribly the earth. Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of? Isaiah 2:12–22.

> N’ihi na ụbọchị nke Jehova nke ụsụụ ndị agha ga-adị megide onye ọ bụla dị mpako ma dị elu, na megide onye ọ bụla e weliri elu; a ga-eweda ya ala: Ọ ga-adịkwa megide osisi sida nile nke Lebanọn, ndị dị elu ma e weliri elu, na megide osisi oak nile nke Beshan, Na megide ugwu niile dị elu, na megide ugwu nta niile e weliri elu, Na megide ụlọ elu ọ bụla dị elu, na megide mgbidi ọ bụla e wusiri ike, Na megide ụgbọ mmiri niile nke Tashish, na megide ihe oyiyi niile mara mma. A ga-ehulata ịdị elu nke mmadụ, a ga-emekwa ka mpako nke ndị mmadụ dị ala: ọ bụkwa naanị Jehova ka a ga-ebuli elu n’ụbọchị ahụ. Ma arụsị niile ka ọ ga-ekpochapụ kpamkpam. Ha ga-abanyekwa n’olulu nkume dị iche iche na n’ọgba nke ala, n’ihi egwu Jehova, na n’ihi ebube ịdị ukwuu ya, mgbe ọ biliri ịma jijiji ụwa n’ụzọ dị egwu. N’ụbọchị ahụ mmadụ ga-atụpụ arụsị ọlaọcha ya, na arụsị ọlaedo ya, ndị ha mere onye ọ bụla n’onwe ya ka o fee ofufe, nye ụmụ oke ala na ụsụ; Ka ha banye n’oghere nkume ndị wara wara, n’ihi egwu Jehova, na n’ihi ebube ịdị ukwuu ya, mgbe ọ biliri ịma jijiji ụwa n’ụzọ dị egwu. Kwapụnụ onwe unu n’ebe mmadụ nọ, onye ume ya dị n’imi ya: n’ihi na gịnị ka e ji ya agụta? Aịzaịa 2:12–22.

> My goodness, and my fortress; my high tower, and my deliverer; my shield, and he in whom I trust; who subdueth my people under me. Psalms 144:2.

> Ezi ịdị mma m, na ebe mgbaba m siri ike; ụlọ elu m dị n’elu, na onye na-anapụta m; ọta m, na Onye m na-atụkwasị obi; onye na-edobe ndị m n’okpuru m. Abụ Ọma 144:2.

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