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# The Hidden History of Verse Forty - Number Nine

Akụkọ Ihe Mere Ezo nke Amaokwu Iri Anọ na Itoolu

Power, Glory and Suffering

Ike, Ebube na Ahụhụ

Author

Jeff Pippenger

Published

May 6, 2026

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Peter is at Panium (Caesarea Philippi), which is just six or eight days before the middle of the three times Peter, John and James went alone with Jesus. The first was the demonstration of His power at the resurrection of Jarius’ twelve-year-old daughter; the second was the demonstration of His glory at the mount of transfiguration; and the third was Gethsemane the demonstration of His suffering. At Panium in chapter eleven Peter is aligned just before the cross of verse sixteen. The mount was the midpoint of the three exclusive trips of three disciples. At the mount the heavenly Father also spoke the second of three times; the Father spoke at the baptism, the mount and then just before the cross. Peter is twice at a midpoint of three specific events. He is also the midpoint of chapters eleven through twenty-two of Matthew.

Pita nọ na Panium (Sesarea Filipi), nke dị ihe dị ka ụbọchị isii ma ọ bụ asatọ tupu etiti ugboro atọ ahụ ebe Pita, Jọn na Jems soro Jisọs naanị ha gaa. Nke mbụ bụ ngosipụta nke ike Ya n’mbilite n’ọnwụ nke nwaanyị Jarius dị afọ iri na abụọ; nke abụọ bụ ngosipụta nke ebube Ya n’ugwu mgbanwe ọdịdị; nke atọkwa bụ Getsemane, ngosipụta nke ahụhụ Ya. Na Panium n’isi nke iri na otu, e debere Pita n’ahịrị ozugbo tupu obe nke amaokwu nke iri na isii. Ugwu ahụ bụ etiti nke njem nzuzo atọ ahụ nke ndị na-eso ụzọ atọ ahụ mere. N’ugwu ahụ, Nna nke eluigwe kwukwara okwu nke ugboro nke abụọ n’ime ugboro atọ; Nna kwuru okwu n’oge baptizim, n’ugwu ahụ, ma emesịa ozugbo tupu obe. Pita nọ ugboro abụọ n’etiti ihe omume atọ pụrụ iche. Ọ bụkwa etiti isi nke iri na otu ruo nke iri abụọ na abụọ nke Matiu.

## The Ass

Ndị Asiria

The mount came before the triumphal entry, which began with the ass being loosed to carry the offering into Jerusalem, the way Abraham’s ass carried the wood for the offering on Moriah, the ancient cite of the temple in Jerusalem. The feast of trumpets in the line of Leviticus twenty-three marks the loosing of the ass, so the experience of the mount of transfiguration preceded the triumphal entry, thus placing Peter in the history of the thirty days of Leviticus twenty-three aligned with the Pentecostal season. In those thirty days the temple (the middle test) is brought upon the candidates to be among the eighty valiant priests. In the testimony of king Uzziah’s rebellion in the holy place the eighty priests are identified as valiant, thus suggesting there were priests who did not participate.

Ugwu ahụ bịara tupu nbata nke mmeri ahụ, nke malitere site n’ịtọpụnyekwa ịnyịnya ibu ahụ ka o buru àjà ahụ banye na Jerusalem, dịka ịnyịnya ibu Abraham siri buru nkụ maka àjà ahụ n’elu Moriah, ebe ochie nke ụlọ nsọ ahụ dị na Jerusalem. Ememme opi ndị ahụ n’usoro nke Levitikọs iri abụọ na atọ na-akara ịtọpụnyekwa ịnyịnya ibu ahụ, ya mere ahụmahụ nke ugwu mgbanwe ahụ buru ụzọ tupu nbata nke mmeri ahụ, si otu a dobe Pita n’akụkọ ihe mere eme nke ụbọchị iri atọ nke Levitikọs iri abụọ na atọ kwekọrọ na oge Pentikọst. N’ime ụbọchị iri atọ ahụ, a na-ewetara ụlọ nsọ ahụ (ule etiti) ndị na-azọ ọkwa ahụ ka ha so n’etiti ndị nchụàjà dike iri asatọ. N’ime àmà nke nnupụisi eze Uzaịa n’ebe nsọ ahụ, a kọwara ndị nchụàjà iri asatọ ahụ dị ka ndị dike, si otu a na-egosi na e nwere ndị nchụàjà ndị na-esonyeghị.

> And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God. 2 Chronicles 26:17, 18.

> Azaraịa onye nchụàjà sooro ya banye, ya na ndị nchụàjà Jehova iri asatọ, ndị bụ ndị dike: Ha wee guzogide Eze Uzaya, sị ya, Ọ bụghị nke gị, Uzaya, isurere Jehova ihe nsure-ọkụ; kama ọ bụ nke ndị nchụàjà, ụmụ Erọn, ndị e doro nsọ ka ha sure ihe nsure-ọkụ: pụọ n’ebe nsọ ahụ; n’ihi na i mehiwo; ọ gaghị abụkwa ihe nsọpụrụ nye gị site n’aka Jehova Chineke. 2 Ihe E Mere 26:17, 18.

The valiant priests are those who follow the Lamb whithersoever He goes.

Ndị nchụàjà dike bụ ndị na-eso Nwa Atụrụ ahụ n’ebe ọ bụla Ọ na-aga.

> These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

> Ndị a bụ ndị e metọghị site n’ebe ụmụ nwanyị nọ; n’ihi na ha bụ ndị na-amaghị nwoke. Ndị a bụ ndị na-eso Nwa Atụrụ ahụ ebe ọ bụla Ọ na-aga. A zụtara ndị a n’etiti mmadụ, ka ha bụrụ mkpụrụ mbu nye Chineke na nye Nwa Atụrụ ahụ. Mkpughe 14:4.

The Lion of the tribe of Judah leads His people into the Most Holy Place and has them gaze into the ark of the covenant, and consider the High Priest who is there ministering in His final work of blotting out sin. Peter was resurrected on December 31, 2023 and then was confronted with the foundation test over the role of Rome in establishing the external vision of prophecy. Then the second test of the temple arrived for Peter, and it is there that the vision of the internal line is represented in the looking glass vision of Daniel chapter ten.

Ọdụm nke ebo Juda na-eduga ndị Ya n’ime Ebe Kachasị Nsọ ma mee ka ha leba anya n’ime igbe ọgbụgba ndụ ahụ, ma chebara Nnukwu Onye Nchụàjà nke nọ n’ebe ahụ na-eje ozi n’ọrụ ikpeazụ Ya nke ihichapụ mmehie echiche. A kpọlitere Pita n’ọnwụ na Disemba 31, 2023, ma e mesịa chee ya ihu n’ule ntọala gbasara ọrụ Rome n’ịtọlite ọhụụ mpụta nke amụma. Mgbe ahụ ule nke abụọ nke ụlọ nsọ bịakwutere Pita, ọ bụkwa n’ebe ahụ ka a na-anọchi anya ọhụụ nke ahịrị ime n’ọhụụ enyo nke Daniel isi nke iri.

Peter had denied his Lord on July 18, 2020, and he did so three times.

Pita agọnarịwo Onyenwe ya na Julaị 18, 2020, o mekwara nke a ugboro atọ.

> “Three times Peter had openly denied his Lord, and three times Jesus drew from him the assurance of his love and loyalty, pressing home that pointed question, like a barbed arrow to his wounded heart. Before the assembled disciples Jesus revealed the depth of Peter’s repentance, and showed how thoroughly humbled was the once boasting disciple.” The Desire of Ages, 812.

> “Ugboro atọ Pita gọnarịrị Onyenwe ya n’ihu ọha, ugboro atọkwa Jisọs si n’aka ya nata nkwenye nke ịhụnanya ya na iguzosi ike n’ihe ya, na-etinye n’obi ya ajụjụ ahụ dị nkọ, dị ka àkụ e ji agịga agbaa, n’ime obi ya e merụrụ ahụ. N’ihu ndị na-eso ụzọ ahụ gbakọtara, Jisọs kpughere ịdị omimi nke nchegharị Pita, ma gosi otú e si mebie nganga kpamkpam n’ime onye na-eso ụzọ ahụ nke búbu onye na-anya isi.” The Desire of Ages, 812.

Peter represented two classes of worshippers.

Pita nọchiri anya ìgwè abụọ nke ndị na-efe ofufe.

> “For each of the classes represented by the Pharisee and the publican there is a lesson in the history of the apostle Peter. In his early discipleship Peter thought himself strong. Like the Pharisee, in his own estimation he was ‘not as other men are.’ When Christ on the eve of His betrayal forewarned His disciples, ‘All ye shall be offended because of Me this night,’ Peter confidently declared, ‘Although all shall be offended, yet will not I.’ Mark 14:27, 29. Peter did not know his own danger. Self-confidence misled him. He thought himself able to withstand temptation; but in a few short hours the test came, and with cursing and swearing he denied his Lord.” Christ’s Object Lessons, 152.

> “N’akụkọ ihe mere eme nke onyeozi Pita, e nwere nkuzi maka nke ọ bụla n’ime òtù ndị ahụ Faresi na onye ọnaụtụ nọchiri anya ha. N’oge mbụ ọ bụ onye na-eso ụzọ, Pita chere na ya siri ike. Dị ka Faresi ahụ, n’echiche nke onwe ya, ọ bụ ‘ọ bụghị dịka ndị ọzọ mmadụ si dị.’ Mgbe Kraịst, n’abalị tupu e nyefee Ya, buru ụzọ dọọ ndị na-eso ụzọ Ya aka ná ntị, sị, ‘Unu niile ga-asọ ngọngọ n’ihi M n’abalị a,’ Pita ji ntụkwasị obi kwupụta, sị, ‘Ọ bụ ezie na mmadụ niile ga-asọ ngọngọ, ma ọ bụghị m.’ Mak 14:27, 29. Pita amaghị ihe ize ndụ nke ya. Ịtụkwasị onwe ya obi duhiere ya. O chere na ya pụrụ iguzogide ọnwụnwa; ma n’ime awa ole na ole dị mkpirikpi ule ahụ bịara, o wee jiri ịkọcha ọnụ na ịṅụ iyi gọnarị Onyenwe ya.” Christ’s Object Lessons, 152.

The Publican went to his home justified.

Onye-ọtụ isi ahụ lara n’ụlọ ya, e mere ya onye ezi omume.

> “The Pharisee and the publican represent two great classes into which those who come to worship God are divided. Their first two representatives are found in the first two children that were born into the world.” Christ’s Object Lessons, 152.

> “Onye Farisii na onye ọnaụtụ na-anọchi anya òtù ukwu abụọ nke a na-ekewa ndị na-abịa ife Chineke n’ime ha. A hụrụ ndị nnọchi anya mbụ abụọ ha n’ime ụmụ abụọ mbụ a mụrụ n’ụwa.” Christ’s Object Lessons, 152.

Abel and the publican are a symbol of justification by faith.

Ebel na onye ọnaụtụ bụ ihe nnọchianya nke izi ezi site n’okwukwe.

> And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted. Luke 18:13, 14.

> Ma onye ọnaụtụ isi ahụ, ebe o guzoro n’ebe dị anya, achọghị ọbụna ilie anya ya elu n’eluigwe, kama ọ na-akụ aka n’obi ya, na-asị, Chineke, meere m ebere, m bụ onye mmehie. Ana m asị unu, nwoke a laghachiri n’ụlọ ya e gụrụ ya dịka onye ezi omume kama nke ọzọ: n’ihi na onye ọ bụla nke na-ebuli onwe ya elu ka a ga-eweda ya ala; ma onye na-eweda onwe ya ala ka a ga-ebuli elu. Luk 18:13, 14.

The message of 1888 was accompanied by the descent of the angel of Revelation eighteen.

Ozi nke 1888 sooro mbilite nke mmụọ-ozi nke Mkpughe iri na asatọ.

> “The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.

> “Onyenwe anyị n’ebere Ya dị ukwuu zitere ndị Ya ozi kachasị oke ọnụ site n’aka ndị Okenye Waggoner na Jones. Ozi a bụ iji weta n’ihu ụwa n’ụzọ pụtara ìhè karịa Onye Nzọpụta e weliri elu, àjà maka mmehie nke ụwa dum. Ọ gosipụtara izi ezi site n’okwukwe n’ime Onye Nkwado ahụ; ọ kpọrọ ndị mmadụ ka ha nata ezi omume nke Kraịst, nke a na-eme ka ọ pụta ìhè n’ime nrubeisi nye iwu nile nke Chineke. Ọtụtụ efunahụla ịhụ Jizọs n’anya ha. Ọ dị ha mkpa ka e duzie anya ha n’ebe onye Ya dị nsọ nọ, n’ebe uru Ya dị, na n’ebe ịhụnanya Ya na-adịghị agbanwe agbanwe dị maka ezi-na-ụlọ mmadụ. E nyewo ike nile n’aka Ya, ka O wee kesaa mmadụ onyinye bara ụba, na-enye onye ọrụ mmadụ nke na-enweghị enyemaka onyinye dị oké ọnụ ahịa nke ezi omume nke Ya. Nke a bụ ozi ahụ Chineke nyere iwu ka e nye ụwa. Ọ bụ ozi mmụọ ozi nke atọ, nke a ga-ekwusa n’oké olu, ma soro ya ịwụsa Mmụọ Ya n’ọ̀tụ̀tụ̀ buru ibu.” Testimonies to Ministers, 91.

## The Laodicean Message

Ozi Laodisia

> “The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.

> “Ozi e nyere anyị site n’aka A. T. Jones, na E. J. Waggoner, bụ ozi Chineke nye chọọchị Laodisia, ma ahụhụ ga-adịrị onye ọbụla na-ekwu na ọ kwere eziokwu ma o gosighịkwa ndị ọzọ ìhè ndị ahụ Chineke nyere.” The 1888 Materials, 1053.

## The Latter Rain Message

Ozi nke Mmiri Ikpeazụ

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “A ga-awụkwasị ndị nke Chineke mmiri ozuzo ikpeazụ. Mmụọ-ozi dị ike ga-esite n’eluigwe rịdata, a ga-ejikwa ebube ya mee ka ụwa niile mụo ìhè.” Review and Herald, Eprel 21, 1891.

## New York City and 9/11

Obodo New York na 9/11

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Ugbu a ka okwu a na-abịa na ekwupụtala m na a ga-eji nnukwu ebili mmiri bibie New York? Nke a abụghị ihe m kwuru mgbe ọ bụla. Ekwuwo m, dịka m lere nnukwu ụlọ ndị ahụ a na-ewuli n’ebe ahụ, ala n’ala, sị, ‘Lee ụdị ihe egwu dị ukwuu ga-eme mgbe Onyenweanyị ga-ebili iji maa jijiji ụwa nke ukwuu! Mgbe ahụ ka a ga-emezu okwu ndị dị na Mkpughe 18:1–3.’ Isi nke iri na asatọ dum nke Mkpughe bụ ịdọ aka ná ntị banyere ihe na-abịa n’elu ụwa. Ma enweghị m ìhè pụrụ iche gbasara ihe na-abịa n’elu New York, naanị na amaara m na otu ụbọchị a ga-akwatu nnukwu ụlọ ndị ahụ dị n’ebe ahụ site n’ịtụgharị na ịtụgharịgharị nke ike Chineke. Site n’ìhè e nyere m, amaara m na mbibi dị n’ime ụwa. Otu okwu sitere n’ọnụ Onyenweanyị, otu mmetụ nke ike ya dị ukwuu, ma ụlọ ndị a dị arọ ga-ada. Ihe omume ga-eme nke ịdị egwu ha karịrị ihe anyị pụrụ ichetụ n’echiche.” Review and Herald, July 5, 1906.

Peter the publican, represents a soul who is justified by faith, and justification by faith is the third angel’s message, it is the Laodicean message that arrived at 9/11, when the great buildings of New York came down and Revelation 18:1–3 was fulfilled. Then the latter rain began to sprinkle and the sealing of the one hundred and forty-four thousand began. At the ending of the sealing time of the one hundred and forty-four thousand the angel of Revelation eighteen descended as Michael the archangel and resurrected Peter by three tests. The first test began on December 31, 2023, and represented the foundational truth that Rome is the power in verse fourteen of Daniel eleven that establishes the vision. That vision is the chazon vision, that represents the external line of prophecy, which Solomon says is life or death.

Pita, onye ọnaụtụ, na-anọchite anya mkpụrụobi a gụrụ ya dịka onye ezi omume site n’okwukwe; ma ịgụ mmadụ dịka onye ezi omume site n’okwukwe bụ ozi nke mmụọ ozi nke atọ; ọ bụ ozi Laodisia nke rutere na 9/11, mgbe nnukwu ụlọ ndị dị na New York dara, ma Mkpughe 18:1–3 mezuru. Mgbe ahụ mmiri ozuzo ikpeazụ bidoro ifesa ntakịrị, ma ibido ịkà akara nke puku narị anọ na iri anọ na anọ malitere. N’ọgwụgwụ oge ịkà akara nke puku narị anọ na iri anọ na anọ ahụ, mmụọ ozi nke Mkpughe iri na asatọ rịdatara dịka Maikel, onyeisi mmụọ ozi, ma kpọlite Pita site n’ule atọ. Ule mbụ bidoro na Disemba 31, 2023, ma na-anọchite anya eziokwu ntọala ahụ bụ na Rom bụ ike ahụ dị n’amaokwu nke iri na anọ nke Daniel iri na otu nke na-eme ka ọhụụ ahụ guzosie ike. Ọhụụ ahụ bụ ọhụụ chazon, nke na-anọchite anya ahịrị amụma mpụga, nke Solomon kwuru na ọ bụ ndụ ma ọ bụ ọnwụ.

> Where there is no [chazon] vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Ebe ọhụhụ [chazon] na-adịghị, ndị mmadụ na-ala n’iyi; ma onye na-edebe iwu, ngọzi na-adịrị ya. Ilu 29:18.

Peter’s second test is the temple test that requires entering the Most Holy Place by faith as Sister White illustrated in her first visions. There she saw the seventh-day Sabbath commandment glowing above the other nine commandments. That doctrine at the opening of the judgment represents the doctrine of the incarnation that glows above the other prophetic doctrines in the latter days, during the closing of the judgment. The incarnation of Christ the Divine, taking upon Himself fallen sinful flesh, though He knew no sin, is represented in a variety of illustrations. The most significant is the doctrine of the seven times. The doctrine of the seven times was the alpha of Miller’s prophetic discoveries, and it was the doctrine in 1856, that represented the omega doctrine of Millerite history where Millerite Philadelphian Adventism rebelled over seven years and became the Laodicean Seventh-day Adventist church in 1863.

Ọnwụnwa nke abụọ nke Pita bụ ọnwụnwa nke ụlọ nsọ nke na-achọ ka e were okwukwe banye n’Ebe Kachasị Nsọ, dịka Nwanyị White gosiri n’ọhụ mbụ ya. N’ebe ahụ, ọ hụrụ iwu ụbọchị izu ike nke ụbọchị nke asaa ka ọ na-enwu n’elu iwu itoolu ndị ọzọ. Ozizi ahụ, n’oge mmeghe nke ikpe, na-anọchi anya ozizi banyere mbata n’anụ ahụ nke Kraịst nke na-enwu n’elu ozizi amụma ndị ọzọ n’ụbọchị ikpeazụ, n’oge mmechi nke ikpe. Mbata n’anụ ahụ nke Kraịst, Onye Dị Nsọ, n’iji anụ ahụ dara ada nke mmehie kpuchie Onwe Ya, ọ bụ ezie na Ọ maghị mmehie, ka e ji ụdị ihe oyiyi dị iche iche nọchite anya ya. Nke kacha mkpa n’ime ha bụ ozizi nke ugboro asaa. Ozizi nke ugboro asaa bụ alpha nke nchọpụta amụma Miller, ọ bụkwa ozizi ahụ, n’afọ 1856, nke nọchiri anya ozizi omega nke akụkọ ihe mere eme ndị Millerite, ebe Adventizim Filadelfia nke ndị Millerite nupụrụ isi n’ime afọ asaa wee ghọọ ụka Seventh-day Adventist nke Laodisia n’afọ 1863.

The two sticks of Ezekiel thirty-seven represent the two 2,520-year judgments against the northern and southern kingdoms. The northern kingdom represents human flesh and the southern kingdom represents the mind that was designed to be united with the mind of Christ; thus, Divinity would be united with humanity. That is the doctrine of the incarnation in a simplified representation. The seven times was the alpha and omega of Millerite history and as it represents the incarnation it is also the omega of Seventh-day Adventist history in relation to the alpha Sabbath doctrine in 1844. One is a sign of the seventh-day Sabbath and the other is the sign of the seventh-year Sabbath.

Osisi abụọ nke Ezikiel iri atọ na asaa na-anọchi anya ikpe abụọ ahụ nke afọ 2,520 e wetara megide alaeze ugwu na alaeze ndịda. Alaeze ugwu na-anọchi anya anụ ahụ nke mmadụ, alaeze ndịda kwa na-anọchi anya uche ahụ e kere ka e jikọta ya na uche Kraịst; ya mere, Aịdị Chineke ga-ejikọta na mmadụ. Nke ahụ bụ ozizi nke mbata n’anụ ahụ, n’ụdị nnọchi anya e mere ka ọ dị mfe. Oge asaa ahụ bụ alfa na omega nke akụkọ ihe mere eme Millerite, ma ebe ọ na-anọchi anya mbata n’anụ ahụ, ọ bụkwa omega nke akụkọ ihe mere eme Seventh-day Adventist n’ihe gbasara ozizi alfa nke Sabbath n’afọ 1844. Otu bụ akara nke Sabbath ụbọchị nke asaa, nke ọzọ bụkwa akara nke Sabbath afọ nke asaa.

Peter’s name is changed at Panium, which was the second step for Abraham’s representation of the first covenant with a chosen people, and Peter becomes the representative of the last covenant with a chosen people at his second step. It is the second step in the line of chapters eleven through twenty-two, and it is the second of three times Peter, James and John went with Jesus away from the other disciples and the second of three times the heavenly Father spoke. Nero’s line ends at the midpoint between the battles of Raphia and Panium, for it aligns with the other two periods of 250 years that began in 457 BC and 1776. 457 BC ended in 207 BC and 1776 ends in 2026. Peter is at 207 BC, 2026, 313 and the temple test that precedes the third and litmus test of the loosing of the ass, which is represented as the feast of trumpets.

A gbanwere aha Pita na Panium, nke bụ nzọụkwụ nke abụọ n’ihe nnọchianya Abraham banyere ọgbụgba-ndụ mbụ ya na ndị a họpụtara, ma Pita aghọọ onye nnọchi anya ọgbụgba-ndụ ikpeazụ ya na ndị a họpụtara n’nzọụkwụ nke abụọ ya. Nke a bụ nzọụkwụ nke abụọ n’usoro isi nke iri na otu ruo iri abụọ na abụọ, ọ bụkwa nke abụọ n’ime ugboro atọ Pita, Jemis na Jọn sooro Jizọs pụọ iche n’ebe ndị ọzọ na-eso ụzọ nọ, nakwa nke abụọ n’ime ugboro atọ Nna nke eluigwe kwuru okwu. Usoro Nero na-akwụsị n’etiti etiti agha ndị dị na Raphia na Panium, n’ihi na ọ kwekọrọ na oge abụọ ndị ọzọ nke afọ 250 nke malitere na 457 BC na 1776. 457 BC kwụsịrị na 207 BC, 1776 kwa na-akwụsị na 2026. Pita dị na 207 BC, 2026, 313 na ule ụlọ nsọ nke na-ebute ule nke atọ na ule ikpeazụ nke ịtọghe ịnyịnya ibu, nke a na-anọchi anya ya dịka emume opi.

Peter’s test is to follow Christ into the Most Holy Place, and his work is to correct and then proclaim the corrected message of the fireballs of Nashville. Peter’s message of the fireballs of Nashville is the message of Pentecost that was first presented in the upper room and thereafter in the temple. He presents his message identifying the fireballs of Nashville, and the fulfillment of the battle of Raphia, in conjunction with the battle of Panium, which becomes the battle of Actium at the Sunday law of verse sixteen. The Sunday law of verse sixteen is also the Sunday law of verse forty-one and of verse twenty-two. Those three verses also align with verse thirty-one where the papacy took control in 538 and passed a Sunday law at the third Council of Orleans. The verses that lead to verse thirty-one identify waymarks that led to the Sunday law of 538 and typify the history that precedes the soon coming Sunday law.

Ọnwale Pita bụ iso Kraịst banye n’Ebe Kachasị Nsọ, ọrụ ya kwa bụ imezi ozi banyere bọl ọkụ nke Nashville, ma mesịa kpọsaa ozi ahụ e meziri emezi. Ozi Pita banyere bọl ọkụ nke Nashville bụ ozi Pentikọst nke e buru ụzọ kpọpụta n’ụlọ elu ahụ, ma emesịa n’ụlọ nsọ. Ọ na-eweta ozi ya site n’ịkọwapụta bọl ọkụ nke Nashville na mmezu nke agha Raphia, n’otu njikọ na agha Panium, nke na-aghọ agha Actium n’iwu ụbọchị Sọnde nke amaokwu nke iri na isii. Iwu ụbọchị Sọnde nke amaokwu nke iri na isii bụkwa iwu ụbọchị Sọnde nke amaokwu nke iri anọ na otu na nke amaokwu nke iri abụọ na abụọ. Amaokwu atọ ahụ na-adabakọkwa na amaokwu nke iri atọ na otu ebe ọchịchị popu jidere ọchịchị n’afọ 538 ma wepụta iwu ụbọchị Sọnde na Kansụl nke Atọ nke Orleans. Amaokwu ndị na-eduga n’amaokwu nke iri atọ na otu na-akọwapụta akara-ụzọ ndị duru gaa n’iwu ụbọchị Sọnde nke 538 ma bụrụkwa onyinyo nke akụkọ ihe mere eme nke na-ebute iwu ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya.

> For the ships of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:30, 31.

> N’ihi na ụgbọ mmiri nke Chitim ga-abịa imegide ya: ya mere, ọ ga-enwe mwute, laghachi, ma were iwe megide ọgbụgba ndụ nsọ ahụ: otú a ka ọ ga-eme; ọbụna ọ ga-alaghachi, ma soro ndị na-ahapụ ọgbụgba ndụ nsọ ahụ nwee nghọta. Ndị agha ga-eguzo n’akụkụ ya, ha ga-emetọkwa ebe nsọ nke ike, wepụkwa àjà a na-achụ kwa ụbọchị, ha ga-etinyekwa ihe arụ ahụ nke na-eweta mbibi. Daniel 11:30, 31.

The “ships of Chittim” represented the Vandals, who are also represented as the second trumpet in Revelation chapter eight. The progressive demise of Rome began in 330, when Constantine divided the kingdom into east and west. He thereafter divided it up to his three sons. The Roman Empire that had been invincible from the battle of Actium was then divided into two parts, then three parts, then the first four trumpets of Revelation eight represented the onslaught of enemies that brought western Rome to a conclusion in 476. Eastern Rome at Constantinople continued until the end of the fifth and beginning of the sixth trumpets, which are also the first and second woes. The time prophecy of one hundred and fifty years of the first woe ended on the date that the time prophecy of the second woe began. That date was the fall of Constantinople to the Ottoman Turks in 1453.

“Ụgbọ mmiri nke Chittim” nọchiri anya ndị Vandals, ndị a na-anọchikwa anya ha dịka opi nke abụọ n’Akwụkwọ Mkpughe isi nke asatọ. Mmebi Rome nke na-aga n’ihu malitere n’afọ 330, mgbe Constantine kewara alaeze ahụ n’ọwụwa anyanwụ na ọdịda anyanwụ. O mechara kewakwa ya n’etiti ụmụ ya ndị ikom atọ. Alaeze Ukwu Rom ahụ nke a na-apụghị imeri emeri kemgbe agha Actium, e kewara ya mgbe ahụ ụzọ abụọ, e mesịa ụzọ atọ; mgbe ahụ opi anọ mbụ nke Mkpughe 8 nọchiri anya mwakpo ndị iro nke butere Rome ọdịda anyanwụ na njedebe ya n’afọ 476. Rome ọwụwa anyanwụ, nke nọ na Constantinople, gara n’ihu ruo na njedebe nke opi nke ise na mmalite nke opi nke isii, ndị bụkwa ahụhụ mbụ na nke abụọ. Amụma oge nke otu narị afọ na iri ise nke ahụhụ mbụ kwụsịrị n’ụbọchị ahụ nke amụma oge nke ahụhụ nke abụọ malitere. Ụbọchị ahụ bụ ọdịda Constantinople n’aka ndị Ottoman Turks n’afọ 1453.

Babylon fell in one night, maybe you would argue that Cyrus first had to divert the river and that took a period of time, but the fall of Babylon was in one night; whereas, the fall of Rome covered 1123 years. Those years contained specific prophetic waymarks that describe the progressive demise of Imperial Rome, and Imperial pagan Rome typifies the United States in its work of placing the papacy upon the throne as the fifth kingdom of Bible prophecy in 538. The papacy is placed upon the throne at the Sunday law of verse sixteen of Daniel eleven. The waymarks that typify the work of the United States are represented in the waymarks of pagan Rome’s progressive demise.

Babịlọn dara n’abalị otu, eleghị anya ị ga-arụ ụka na Saịrọs buru ụzọ gbanwee ụzọ osimiri ahụ, na nke ahụ were oge, ma ọdịda Babịlọn mere n’abalị otu; ebe ọdịda Rom kpuchiri afọ 1123. Afọ ndị ahụ nwere akara-ụzọ amụma pụrụ iche nke na-akọwa mbibi nwayọọ nwayọọ nke Rom Alaeze Ukwu, ma Rom Alaeze Ukwu nke ndị ọgọ mmụọ na-anọchi anya United States n’ọrụ ya nke itinye ọchịchị ndị pope n’ocheeze dịka alaeze nke ise nke amụma Baịbụl n’afọ 538. A na-etinye ọchịchị ndị pope n’ocheeze n’iwu ụbọchị Sọnde nke amaokwu nke iri na isii nke Daniel iri na otu. A na-anọchi anya akara-ụzọ ndị na-anọchi ọrụ United States n’akara-ụzọ nke mbibi nwayọọ nwayọọ nke Rom nke ndị ọgọ mmụọ.

The ships of Chittim represented a financial disaster for Rome, for the navy of the Vandals brought havoc to the shipping lanes of the Mediterranean. In the latter days, Islam is portrayed as a financial disaster for the kings of the earth. The Vandals and their ships were the second trumpet power and the three woes are Islamic trumpet powers. The first was Arabia, the second Turkey and the third is worldwide.

Ụgbọ mmiri nke Chittim nọchiri anya ọdachi akụ na ụba nye Rom, n’ihi na agha mmiri nke ndị Vandals wetara mbibi n’ụzọ ụgbọ mmiri nke Oké Osimiri Mediterenian. N’ụbọchị ikpeazụ, a na-egosi Islam dịka ọdachi akụ na ụba nye ndị eze nke ụwa. Ndị Vandals na ụgbọ mmiri ha bụ ike opi nke abụọ, opi atọ nke ahụhụ ndị ahụ bụkwa ike opi nke Islam. Nke mbụ bụ Arabia, nke abụọ bụ Turkey, nke atọkwa bụ nke ụwa nile.

Ships are a symbol of economic power, and in the Scriptures the ships of Chittim are the premier symbols of economic power. Those ships are sunk by an angry east wind in the midst of the seas, and in the Scriptures Islam is the children of the east. When Islam is noted in the prophetic sequence of events it produces an economic crisis. Islam is represented with Balaam as an ass, which is the Hebrew word that is translated as “wild man” in the first introduction of Ishmael in the Scriptures. Ishmael is the father of Islam at the prophetic level, not denying Abraham as Ishmael’s father, but Ishmael’s twelve tribes become known as the children of the east in the Scriptures.

Ụgbọ mmiri bụ akara nke ike akụnụba, ma n’Akwụkwọ Nsọ, ụgbọ mmiri nke Chittim bụ ihe nnọchianya kacha pụta ìhè nke ike akụnụba. Ụgbọ mmiri ndị ahụ ka ifufe ọwụwa anyanwụ nke iwe juru na ya na-emikpu n’etiti osimiri, ma n’Akwụkwọ Nsọ, Islam bụ ụmụ nke ọwụwa anyanwụ. Mgbe a kpọrọ Islam n’usoro amụma nke ihe omume, ọ na-ebute ọgbaaghara akụnụba. E ji Islam nọchie anya ya na Balaam dịka ịnyịnya ibu, nke bụ okwu Hibru a sụgharịrị dịka “nwoke ọhịa” n’ịkpọpụta mbụ nke Ishmael n’Akwụkwọ Nsọ. Ishmael bụ nna Islam n’ogo amụma, n’enweghị ịgọnarị Abraham dịka nna Ishmael, ma ebo iri na abụọ nke Ishmael ghọrọ ndị a maara dịka ụmụ nke ọwụwa anyanwụ n’Akwụkwọ Nsọ.

In the latter days Balaam, symbol of the United States as a false prophet, strikes his ass three times, representing three strikes of Islam. 9/11 was the first of those strikes and marked the arrival of the sealing angel, who ascends from the east during the rough east winds of strife. The second strike of Islam is twofold, for the second step marks a doubling. October 7, 2023 Islam unexpectedly struck literal Israel and when Nashville, Tennessee is unexpectedly struck by Islam spiritual Israel will have been struck. In the story of Balaam, the second waymark came between two vineyards and the two vineyards of the Lord of Hosts were ancient literal Israel and the United States, modern spiritual Israel. Balaam’s third waymark was when the ass spoke; and the symbol of speaking that marks the end of the sealing time of the one hundred and forty-four thousand that began at 9/11 is the Sunday law, when the United States speaks as a dragon. The great earthquake of Revelation eleven is that Sunday law, where the third woe cometh quickly, where the United States, the ass and Zechariah speak.

N’ụbọchị ikpeazụ, Belam, ihe nnọchianya nke United States dịka onye amụma ụgha, tiri inyinya ibu ya ugboro atọ, nke na-anọchi anya iti Islam ugboro atọ. 9/11 bụ nke mbụ n’ime iti ndị ahụ ma gosipụta mbata nke mmụọ ozi nke ịkà akara, onye na-arịgo site n’ọwụwa anyanwụ n’oge ifufe ọwụwa anyanwụ siri ike nke esemokwu. Iti nke abụọ nke Islam dị ụzọ abụọ, n’ihi na nzọụkwụ nke abụọ na-egosi mmụba okpukpu abụọ. N’October 7, 2023 Islam tiri Izrel nkịtị n’amaghị ama, ma mgbe Nashville, Tennessee, ga-abụkwa nke Islam ga-eti n’amaghị ama, a gaara atị Izrel ime mmụọ. N’akụkọ Belam, akara ụzọ nke abụọ bịara n’etiti ubi vaịn abụọ, ma ubi vaịn abụọ nke Onyenwe ndị agha bụ Izrel ochie nke nkịtị na United States, Izrel ọhụrụ nke ime mmụọ. Akara ụzọ nke atọ nke Belam bụ mgbe inyinya ibu ahụ kwuru okwu; ma ihe nnọchianya nke ikwu okwu nke na-egosi njedebe nke oge ịkà akara nke puku mmadụ narị anọ na iri anọ na anọ ahụ, nke malitere na 9/11, bụ iwu Sunday, mgbe United States na-ekwu okwu dịka dragọn. Ala ọma jijiji ukwu nke Mkpughe iri na otu bụ iwu Sunday ahụ, ebe ahụhụ nke atọ na-abịa ngwa ngwa, ebe United States, inyinya ibu ahụ, na Zekaraya na-ekwu okwu.

The father of John the Baptist was of the eighth of twenty-four courses of priests set up by David to serve in the temple. Zechariah the priest, was struck dumb due to disbelief until the birth of his son John and is a symbol of the number eight, (a symbol of the priesthood). At the Sunday law the final generation of priests, represented by John the Baptist, will speak as represented by His father Zechariah. Christ identified John as Elijah, and Elijah’s latter-day message is represented by a father and child relationship, as was Zechariah and John. John was typified by Jeremiah who had been told that if he would return, he would be God’s mouth.

Nna Jọn Baptist sitere n’òtù nke asatọ n’ime òtù iri abụọ na anọ nke ndị nchụàjà Devid guzobere ka ha jee ozi n’ụlọ nsọ. Zekaraya, bụ onye nchụàjà, e mere ka ọ bụrụ ogbi n’ihi ekweghị ekwe ya ruo mgbe a mụrụ nwa ya nwoke Jọn, ma ọ bụ ihe nnọchianya nke ọnụọgụ asatọ (ihe nnọchianya nke ọkwa nchụàjà). N’oge iwu Sọnde, ọgbọ ikpeazụ nke ndị nchụàjà, nke Jọn Baptist nọchiri anya ya, ga-ekwu okwu dị ka e si nọchite anya ya site n’aka nna ya Zekaraya. Kraịst kọwara Jọn dịka Ịlaịja, ma ozi Ịlaịja nke ụbọchị ikpeazụ nọchiri anya ya site na mmekọrịta nna na nwa, dịka ọ dị n’etiti Zekaraya na Jọn. E ji Jeremaya mee ka Jọn bụrụ ihe atụ, onye e gwara na ọ bụrụ na ọ ga-alaghachi, ọ ga-abụ ọnụ Chineke.

Jeremiah was lamenting the first disappointment of July 18, 2020 and if he returned, he would become God’s mouth at the Sunday law, when he presented the prophetic message of Habakkuk, which had tarried, but was to “speak” at the end. Jeremiah, and therefore John, and therefore Peter was to speak the message of Habakkuk at the point that the ass of Islam speaks, and when the United States speaks as a dragon.

Jeremaịa nọ na-akwa ákwá maka mmechuihu mbụ nke Julaị 18, 2020, ma ọ bụrụ na ọ laghachiri, ọ ga-abụ ọnụ Chineke n’oge iwu Ụka, mgbe o wetara ozi amụma nke Habakuk, nke tara aka, ma nke ga-“ekwu okwu” na ọgwụgwụ ya. Jeremaịa, ya mere Jọn, ya merekwa Pita ga-ekwu ozi Habakuk n’ebe ahụ ebe ịnyịnya ibu nke Alakụba na-ekwu okwu, na mgbe United States na-ekwu okwu dịka dragọn.

Peter at Caesarea Philippi, which is Panium is in a period of time that preceded the waymark of the “mount” that was to be followed by the triumphal entry which led to the cross, or the Sunday law. The period of time is represented by the battle of Panium, which ends in victory for the pope and his proxy power of the United States. Panium is the third of three proxy wars, the first of which concluded at the wall of Berlin in 1989, and the last or third proxy war concludes at the tearing down of the “wall” of separation of church and state. 1989 marked the climax of a proxy war called the “cold war” that had began at the end of the second World War, and Panium represents a cold war that ends at the third World War represented by the battle of Actium. In the middle of the first and third waymarks of three proxy wars the literal war in the Ukraine, represented by the battle of Raphia in verses eleven and twelve.

Pita nọ na Sisia Filipai, nke bụ Panium, nọ n’oge tupu ihe-nrụaka nke “ugwu” ahụ nke a ga-esochi ya site na mbata mmeri ahụ nke duru gaa n’obe, ma ọ bụ iwu Sunday. A na-anọchi anya oge ahụ site n’agha Panium, nke na-ejedebe n’emeri nke poopu na ike nnọchi anya ya nke United States. Panium bụ nke atọ n’ime agha nnọchi anya atọ, nke mbụ n’ime ha mechiri na mgbidi Berlin n’afọ 1989, nke ikpeazụ ma ọ bụ agha nnọchi anya nke atọ na-ejedebekwa n’ịdọda “mgbidi” nkewa dị n’etiti ụka na steeti. Afọ 1989 kpọrọ akara njedebe kachasị elu nke agha nnọchi anya a kpọrọ “agha oyi” nke malitere na njedebe nke Agha Ụwa nke Abụọ, ma Panium na-anọchi anya agha oyi nke na-ejedebe na Agha Ụwa nke Atọ nke agha Actium na-anọchi anya ya. N’etiti ihe-nrụaka mbụ na nke atọ nke agha nnọchi anya atọ ahụ ka agha nkịtị dị na Ukraine nọ, nke agha Raphia na-anọchi anya ya n’amaokwu nke iri na otu na nke iri na abụọ.

Panium is a cold war that leads to the third World War as represented by the cold war that ended at the time of the end in 1989, and that had begun at the end of the second World War. In the waymarks represented by verse ten and 1989, verse eleven and twelve and the Ukrainian War that began in 2014 and verses thirteen through fifteen and the current cold war between MAGA-ism and globalism there were three presidents that marked alliances between the papacy and the United States.

Panium bụ agha oyi nke na-eduga n’Agha Ụwa nke atọ, dịka agha oyi ahụ nke kwụsịrị n’oge ọgwụgwụ na 1989, ma nke malitere na njedebe nke Agha Ụwa nke abụọ. N’ime akara ụzọ ndị e ji ama nke amaokwu nke iri na 1989, na amaokwu nke iri na otu na nke iri na abụọ na Agha Ukraine nke malitere na 2014, na amaokwu nke iri na atọ ruo nke iri na ise na agha oyi dị ugbu a n’etiti MAGA-ism na globalism, e nwere ndị isi ala atọ ndị gosipụtara njikọ aka dị n’etiti ọchịchị ndị popu na United States.

Ronald Reagan was a secret alliance with Pope John Paul II, a conservative pope in terms of the satanic Fatima prophecies and is connected with the prophetic history of verse ten. Obama’s presidency aligns with the history of the battle of Raphia in verse eleven and twelve. In his presidency there were two symbolic popes, for the second waymark identifies a doubling. The third waymark of verses thirteen to fifteen the pope is the first pope from the United States. We initially assumed Pope Leo was a conservative pope as typified by John Paul II, but when applied under the prophetic application of a triple application, the third waymark possesses the characteristics of the first two fulfillment's, so Leo is the conservative John Paul II and he is the former head of the Office of the Inquisition, Benedict XVI, who resigned for the woke pope Francis during Obama’s term.

Ronald Reagan bụ njikọ nzuzo na Pope John Paul II, pope na-akwado ọdịnala n’ihe gbasara amụma ekwensu nke Fatima, ma a na-ejikọta ya na akụkọ amụma nke amaokwu nke iri. Ọchịchị onye isi ala Obama kwekọrọ na akụkọ agha Raphia dị n’amaokwu nke iri na otu na nke iri na abụọ. N’oge ọchịchị ya, e nwere pope abụọ nke ihe nnọchianya, n’ihi na waymark nke abụọ na-akọwapụta mmụba okpukpu abụọ. N’waymark nke atọ nke amaokwu nke iri na atọ ruo nke iri na ise, pope ahụ bụ pope mbụ si na United States. Na mbụ, anyị chere na Pope Leo bụ pope na-akwado ọdịnala dịka e jiri John Paul II mee ụdị ihe atụ, ma mgbe etinyere ya n’okpuru ngwa amụma nke ngwa ugboro atọ, waymark nke atọ nwere njirimara nke mmezu abụọ mbụ ahụ; ya mere, Leo bụ John Paul II nke na-akwado ọdịnala, ma ọ bụkwa onye bụbu isi nke Office of the Inquisition, Benedict XVI, onye hapụrụ ọkwa ka pope woke Francis were ya n’oge ọchịchị Obama.

The first proxy war is represented by one verse, the second by two and the third by three verses. The cold war that ended in 1989, began at the end of the second World War and the third World War represented by the battle of Actium begins at the end of the cold war that is represented by the battle of Panium. The three world wars, as with the three proxy wars are governed by the principles associated with a triple application of prophecy. The end of the second world war began a cold war that ended with the eighth president from Roosevelt in 1945, who was Reagan. Reagan at the time of the end in 1989 began a series of eight presidents leading to Trump (who is of the seven). The cold war of Trump began in 2015, when he announced his candidacy for president and stirred up the globalists, in fulfillment of Daniel eleven verse two. That cold war ends at the Sunday law, which is the battle of Actium, the third obstacle of Rome before she rules supremely.

Agha nnọchi anya nke mbụ ka e ji otu amaokwu nọchie anya ya, nke abụọ ka e ji amaokwu abụọ, nke atọ kwa ka e ji amaokwu atọ. Agha oyi ahụ nke kwụsịrị n’afọ 1989 malitere na njedebe nke Agha Ụwa nke Abụọ, Agha Ụwa nke Atọ nke agha Actium na-anọchi anya ya amalitekwa na njedebe nke agha oyi ahụ nke agha Panium na-anọchi anya ya. Agha ụwa atọ ahụ, dịka agha nnọchi anya atọ ahụ kwa, nọ n’okpuru ụkpụrụ ndị metụtara mmezu amụma ugboro atọ. Njedebe nke Agha Ụwa nke Abụọ butere agha oyi nke kwụsịrị site n’aka onye isi ala nke asatọ site na Roosevelt n’afọ 1945, onye ahụ bụ Reagan. Reagan, n’oge ọgwụgwụ n’afọ 1989, bidoro usoro ndị isi ala asatọ nke na-eduga ruo Trump (onye sitere n’ime asaa ahụ). Agha oyi nke Trump malitere n’afọ 2015, mgbe o kwupụtara na ọ ga-azọ ọkwa onye isi ala ma kpalite ndị globalist, n’imezu Daniel isi nke iri na otu amaokwu nke abụọ. Agha oyi ahụ na-akwụsị na iwu Sọnde, nke bụ agha Actium, ihe mgbochi nke atọ nke Rome tupu ọ chịa n’oke elu.

Roosevelt began eight presidents to Reagan which began eight presidents to Trump. Roosevelt marks the second World War, dying on April 12th of 1945, and then Truman was president when the European war ended on May 8th, and the Pacific war ended on September 2nd. The European war was largely a land battle and the Pacific war was a sea battle, just as Panium represents a land battle and Actium represents a sea battle. The first illustrates the last, and the sequence of eight presidents is established upon the witness of Daniel eleven, verses two and three, and also upon the enigma of the eighth being of the seven. In the first two Continental Congresses at the beginning of the history of the earth beast of Revelation thirteen, there were seven terms of presidents. In that history George Washington was appointed as Commander and Chief. As the first official president, Washington’s appointment in the Second Continental Congress symbolizes Washington in the very beginning as the eighth of seven presidents.

Roosevelt malitere ndị isi ala asatọ ruo Reagan, nke maliterekwa ndị isi ala asatọ ruo Trump. Roosevelt na-akara Agha Ụwa nke Abụọ, na ọnwụ ya n’abalị iri na abụọ nke Eprel, 1945, ma mgbe ahụ Truman bụ onye isi ala mgbe agha Europe kwụsịrị na Mee 8, ma agha Pacific kwụsịrị na Septemba 2. Agha Europe bụ nke ukwuu agha ala, ma agha Pacific bụ agha osimiri, dịka Panium na-anọchi anya agha ala ma Actium na-anọchi anya agha osimiri. Nke mbụ na-egosi nke ikpeazụ, ma e guzobere usoro ndị isi ala asatọ ahụ n’elu àmà nke Daniel iri na otu, amaokwu abụọ na atọ, nakwa n’elu ilu omimi nke onye nke asatọ ịbụ nke sitere n’ime asaa. N’ime Kọngres Kọntinent abụọ mbụ n’mbido akụkọ ihe mere eme nke anụ ọhịa ala nke Mkpughe iri na atọ, e nwere usoro ọchịchị ndị isi ala asaa. N’ime akụkọ ihe mere eme ahụ, a họpụtara George Washington ịbụ Onye Ọchịagha Ukwu. Dị ka onye isi ala gọọmenti mbụ, nhọpụta Washington n’ime Kọngres Kọntinent nke Abụọ na-anọchi anya Washington n’isi mmalite nke ukwuu dịka onye nke asatọ n’etiti ndị isi ala asaa.

The first president was the eighth of the first seven presidents, and the last president is the eighth that is of the seven. The priest Zechariah speaks at the birth of John, when the ass speaks, and when the earth beast speaks. This is where the vision of Habakkuk speaks as well. The birth of John, typifying the ensign of the one hundred and forty-four thousand at the Sunday law is the last generation of Zechariah the priest. Zechariah was in the eighth of twenty-four courses of priests. At the Sunday law Zechariah (the priests) speak, when Islam (the ass) speaks and the United States speaks as a dragon. At that waymark the papal deadly wound is healed and she becomes the eighth that is of the seven. Trump is also the eighth that is of the seven, and it is he that forms the image of the beast that is finalized at the Sunday law. The priesthood of the one hundred and forty-four thousand then become God’s mouth, and speak the message in the loud cry of the third angel. That priesthood is the eight church that is of the seven.

Onye isi ala mbụ bụ nke asatọ n’ime ndị isi ala asaa mbụ, onye isi ala ikpeazụ kwa bụ nke asatọ nke sitere n’ime asaa ahụ. Onye nchụàjà Zekaraya na-ekwu okwu n’oge ọmụmụ Jọn, mgbe ịnyịnya ibu ahụ na-ekwu okwu, nakwa mgbe anụ ọhịa nke ụwa na-ekwu okwu. N’ebe a ka ọhụụ Habakuk na-ekwukwa okwu. Ọmụmụ Jọn, nke na-anọchi anya ọkọlọtọ nke otu narị puku iri anọ na anọ n’iwu Sunday, bụ ọgbọ ikpeazụ nke Zekaraya onye nchụàjà. Zekaraya nọ n’usoro nke asatọ n’ime usoro iri abụọ na anọ nke ndị nchụàjà. N’iwu Sunday, Zekaraya (ndị nchụàjà) na-ekwu okwu, mgbe Islam (ịnyịnya ibu ahụ) na-ekwu okwu, na mgbe United States na-ekwu okwu dịka dragọn. N’akara ụzọ ahụ ka a gwọrọ ọnya na-egbu egbu nke papacy, o wee bụrụ nke asatọ nke sitere n’ime asaa ahụ. Trump kwa bụ nke asatọ nke sitere n’ime asaa ahụ, ọ bụkwa ya na-akpụ ihe oyiyi nke anụ ọhịa ahụ nke a na-emezu kpamkpam n’iwu Sunday. Mgbe ahụ, ọchụàjà nke otu narị puku iri anọ na anọ ahụ na-aghọ ọnụ Chineke, ma na-ekwu ozi ahụ n’oké mkpu nke mmụọ ozi nke atọ. Ọchụàjà ahụ bụ ụka nke asatọ nke sitere n’ime asaa ahụ.

Roosevelt begins eight presidents that lead to the time of the end in 1989, and he marks the transition from the second World War unto the cold war that ends in 1989. President Truman followed Roosevelt and reigned when the earth and sea battles that made up the second world war ended. As president, Truman reigned when the United Nations began on October 24, 1945. The relation of Roosevelt and Truman is established by the year 1945. Both were presidents in that year, and in that year the twofold war that was the second World War ended, and the United Nations was formed, and the cold war began.

Roosevelt malitere ndị isi ala asatọ nke na-eduga ruo n’oge ọgwụgwụ na 1989, ma ọ na-akọwa mgbanwe sitere n’Agha Ụwa nke Abụọ banye n’agha oyi nke kwụsịrị na 1989. Onye isi ala Truman soro Roosevelt ma chịa mgbe ọgụ nke ala na nke oke osimiri nke mejupụtara Agha Ụwa nke Abụọ kwụsịrị. Dị ka onye isi ala, Truman chịrị mgbe United Nations malitere na Ọktoba 24, 1945. Mmekọrịta dị n’etiti Roosevelt na Truman ka e guzobere site n’afọ 1945. Ha abụọ bụ ndị isi ala n’afọ ahụ, ma n’afọ ahụ ka agha okpukpu abụọ ahụ nke bụ Agha Ụwa nke Abụọ kwụsịrị, a kpọkwara United Nations ndụ, agha oyi wee malite.

In 1989 there also were two presidents, as with 1945; Ronald Reagan and George Bush the first. Reagan ended the cold war and George Bush the first, announced that he was first and foremost a globalist when he addressed the “forty-fifth” UN General Assembly on October 1, 1990, where he spoke about building a “new world order.” In the speech he stated, “It is in our hands to leave these dark machines behind, in the Dark Ages where they belong, and to press forward to cap a historic movement towards a new world order and a long era of peace.”

N’afọ 1989 kwa, e nwere ndịisi ala abụọ, dị ka o mere na 1945; Ronald Reagan na George Bush nke Mbụ. Reagan kwụsịrị Agha Oyi, George Bush nke Mbụ kwa kwupụtara na ya bụ, n’isi ihe niile, onye nkwado ọchịchị ụwa ọnụ, mgbe ọ gwara Nzukọ Izugbe UN nke “iri anọ na ise” okwu na Ọktoba 1, 1990, ebe o kwuru banyere iwulite “usoro ụwa ọhụrụ.” N’okwu ahụ ọ sịrị, “Ọ dị n’aka anyị ịhapụ igwe ọchịchịrị ndị a n’azụ, n’ime Oge Ọchịchịrị ebe ha kwesịrị ịdị, ma ịga n’ihu iji mezue ngagharị akụkọ ihe mere eme nke na-aga n’ebe usoro ụwa ọhụrụ na ogologo oge udo nọ.”

In this speech, Bush linked the concept to post-Cold War cooperation, the Gulf Crisis (Iraq’s invasion of Kuwait), strengthening the UN, and a new partnership of nations based on the rule of law. Bush first popularized the phrase “new world order” a few weeks earlier in a September 11, 1990, address to a joint session of Congress.

N’okwu a, Bush jikọtara echiche ahụ na imekọ ihe ọnụ nke mgbe Agha Oyi gasịrị, Nsogbu Ọwara Gulf (mbuso agha Iraq wakporo Kuwait), ime ka UN sie ike, na mmekorita ọhụrụ nke mba dị iche iche nke dabeere n’ịchịkwa site n’iwu. Bush buru ụzọ mee ka ahịrịokwu ahụ bụ “usoro ụwa ọhụrụ” bụrụ nke a ma ama izu ole na ole tupu ahụ, n’okwu ọ gwara nnọkọ jikọtara ọnụ nke Congress na Septemba 11, 1990.

Notice the fact that Bush placed his UN speech in a context where he identified the recent cold war ending in terms of the “Dark Ages.” The Dark Ages ended at the time of the end in 1798, and Bush was at the time of the end of 1989. Notice that his first coining of the phrase “new world order,” Islam was angering the nations, and the speech was given on 9/11. Roosevelt to Carter was eight presidents, and from Reagan to Trump was eight presidents. Trump is the last president and he was typified by the first president, who was the eighth of the first seven presidents.

Rịba ama eziokwu ahụ na Bush tinyere okwu ya n’Ụlọ Mgbakọ Mba Ụwa n’usoro ihe ndị gbara ya gburugburu ebe o ji “Oge Ọchịchịrị” kọwaa njedebe agha oyi ahụ na-adịbeghị anya. Oge Ọchịchịrị ahụ kwụsịrị n’oge ọgwụgwụ ahụ n’afọ 1798, Bush nọkwa n’oge ọgwụgwụ nke 1989. Rịba ama na n’oge mbụ o jiri mepụta ahịrịokwu ahụ bụ “usoro ụwa ọhụrụ,” Islam na-ewe iwe n’ebe mba dị iche iche nọ, e kwukwara okwu ahụ na 9/11. Site na Roosevelt ruo Carter bụ ndị isi ala asatọ, sitekwa na Reagan ruo Trump bụ ndị isi ala asatọ. Trump bụ onye isi ala ikpeazụ, e jirikwa onye isi ala mbụ mee ya ihe nnọchianya, onye bụ onye nke asatọ n’ime ndị isi ala asaa mbụ ahụ.

The time of the end in 1798 identifies the deadly wound of the papacy, and the papacy was the power that reigned over the kings of Europe during the Dark Ages. In Revelation seventeen that relationship is portrayed as a whore that is riding upon, and reigning over a beast. In 1798 the support of European kings was removed and the beast was dead. In 1799 the pope died in exile. 1798 and 1799 represent the time of the end in its fullest sense, just as the time of the end in the time of Christ is marked by the birth of John the Baptist and then six months later the birth of Christ. Bush’s remarks of 1990 represent Bush as the second of two presidents that mark the time of the end, and mark the movement towards globalism, which is the dragon power. Bush’s symbolism marks a step towards the Sunday law when the United States ends as the sixth kingdom of Bible prophecy by speaking as a dragon. At the Sunday law the United States becomes the voice of the United Nations. In that very context Islam is angering the nations, and 9/11 is marked. September 11, 1990 when Bush the first spoke about his globalist agenda to the Congress he was typifying when Islam would again anger the nations at 9/11 in 2001, but then the president would be Bush the last.

Oge ọgwụgwụ ahụ na 1798 na-akọwapụta ọnya ahụ na-egbu egbu nke ọchịchị papacy, ma papacy bụ ike ahụ nke chịrị ndị eze Europe n’oge Ọchịchịrị. N’ime Mkpughe iri na asaa, a na-egosi mmekọrịta ahụ dịka nwanyị akwụna nke nọkwasịrị n’elu, ma na-achịkwa, anụ ọhịa. N’afọ 1798 a napụrụ nkwado ndị eze Europe, ma anụ ọhịa ahụ nwụrụ anwụ. N’afọ 1799 pope nwụrụ n’ebe mgbaba. 1798 na 1799 na-anọchi anya oge ọgwụgwụ ahụ n’ụzọ kasị zuo ezu, dịka oge ọgwụgwụ ahụ n’oge Kraịst si bụrụ nke a na-amata site n’ọmụmụ Jọn Baptist, ma mgbe ọnwa isii gasịrị, ọmụmụ Kraịst. Okwu Bush nke 1990 na-anọchi anya Bush dịka onye nke abụọ n’ime ndị isi ala abụọ na-akara oge ọgwụgwụ ahụ, ma na-akara mmegharị ahụ gaa n’ebe globalism nọ, nke bụ ike dragọn ahụ. Ihe nnọchianya Bush na-akara nzọụkwụ gaa n’iwu Ụka ka e debe ụbọchị Sọnde mgbe United States na-akwụsị ịdị dịka alaeze nke isii nke amụma Akwụkwọ Nsọ site n’ikwu okwu dịka dragọn. N’iwu Sọnde ahụ, United States ghọọ olu United Nations. N’otu ọnọdụ ahụ kpọmkwem Islam na-akpasu mba ndị ahụ iwe, ma a na-akara 9/11. Septemba 11, 1990 mgbe Bush nke mbụ kwuru banyere atụmatụ globalist ya n’ihu Congress, ọ nọ na-anọchite anya mgbe Islam ga-akpasu mba ndị ahụ iwe ọzọ na 9/11 n’afọ 2001, ma mgbe ahụ onye isi ala ga-abụ Bush nke ikpeazụ.

Roosevelt, the first of eight presidents marked the end of the second World War in 1945, and was followed by the next president ushering in the United Nations. Reagan, the first of eight presidents marked the end of the cold war in 1989, and was followed by the next president promoting the United Nations. The last president of eight presidents will end a cold war that started when he announced his intent to run in 2015, and begin the third World War. He will transition the sixth kingdom of Bible prophecy into the head of the seventh kingdom of Bible prophecy (the UN), and then agree to give that kingdom to the beast at the Sunday law.

Roosevelt, onye mbụ n’ime ndị isi ala asatọ, kpọrọ njedebe Agha Ụwa nke Abụọ na 1945, onye isi ala sochirinụ wee bute Mba Ndị Dị n’Otu. Reagan, onye mbụ n’ime ndị isi ala asatọ, kpọrọ njedebe agha oyi na 1989, onye isi ala sochirinụ wee kwalite Mba Ndị Dị n’Otu. Onye isi ala ikpeazụ n’ime ndị isi ala asatọ ga-akwụsị agha oyi nke malitere mgbe ọ kwupụtara ebumnobi ya ịzọ ọkwa na 2015, ma bido Agha Ụwa nke Atọ. Ọ ga-agbanwe alaeze nke isii nke amụma Akwụkwọ Nsọ ka ọ bụrụ isi nke alaeze nke asaa nke amụma Akwụkwọ Nsọ (UN), ma mesịa kwe ka e nye anụ ọhịa ahụ alaeze ahụ n’iwu Sọnde.

Just as the second World War was made up of a ground and a sea war, the last president will have a cold war, represented by the land battle of Panium that leads to the sea battle of Actium. At the Sunday law the cold war that began with Trump stirring up the globalists in 2015, changes to the third World War as represented by the land and sea battles of World War II. At the end of World War II the next step was the globalism of the United Nations, just as was the case at the end of the cold war with Reagan and Bush. First the United States ends at the Sunday law, then Bush’s “new world order” introduces the seventh kingdom, which immediately agrees to give their authority to the eighth kingdom.

Dịka Agha Ụwa nke Abụọ si bụrụ nke e jikọtara agha ala na agha osimiri, otu a kwa onye isi ala ikpeazụ ga-enwe agha oyi, nke agha ala nke Panium na-anọchi anya ya, nke na-eduga n’agha osimiri nke Actium. N’iwu Sunday, agha oyi ahụ nke malitere mgbe Trump kpalitere ndị globalist n’afọ 2015, na-agbanwe bụrụ Agha Ụwa nke Atọ dịka agha ala na agha osimiri nke Agha Ụwa nke Abụọ si anọchi anya ya. N’ọgwụgwụ Agha Ụwa nke Abụọ, nzọụkwụ sochirinụ bụ globalism nke Mba Ndị Dị n’Otu, dịka ọ dịkwa n’ọgwụgwụ agha oyi ahụ n’oge Reagan na Bush. Nke mbụ, United States na-akwụsị n’iwu Sunday, mgbe ahụ “usoro ụwa ọhụrụ” nke Bush na-ebute alaeze nke asaa, nke n’otu ntabi anya kwetara inye alaeze nke asatọ ikike ha.

Bush the first and Bush the last are tied together by the first’s announcement of the “new world order” to Congress at 9/11 and the last’s Patriot Act of 2001. Both waymarks are placed within the context of Islam angering the nations.

Bush nke mbụ na Bush nke ikpeazụ ejikọtara ọnụ site n’ikwuputa nke mbụ banyere “usoro ụwa ọhụrụ” n’ihu Congress na 9/11, nakwa site n’Iwu Patriot Act nke 2001 nke nke ikpeazụ wetara. E debeghị ihe ịrịba ama oge abụọ ahụ n’ime ọnọdụ nke Islam na-akpasu mba nile iwe.

We will continue these things in the next article.

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

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