Article

# Panium - Number Eleven Eleven

Panium — Nọmba Iri na Otu Iri na Otu

Eleven, Eleven: The Prophetic Witness of Daniel and Revelation

Iri na Otu, Iri na Otu: Àmà Amụma nke Daniel na Mkpughe

Author

Jeff Pippenger

Published

August 9, 2025

Formats

PDF
Word
Song MP3

It has been a long process for me to get to this point in the study of Panium, and the title “Eleven, Eleven” is meant to emphasize that the Lion of the tribe of Judah coordinated both the book of Daniel and the book of Revelation to set forth the internal and external lines of the history of the sealing of God’s people in the eleventh chapter and eleventh verse. Just before probation closes a command to unseal the prophecy in Revelation that was sealed until the time when the internal and external prophetic histories represented by the two lines of eleven—eleven, found in the books of Daniel and Revelation became present truth.

Ọ bụ usoro ogologo ka m wee rute n’ebe a n’ịmụ banyere Panium, ma aha ahụ bụ “Iri na Otu, Iri na Otu” e zubere iji gosipụta na Ọdụm nke ebo Juda haziri ma akwụkwọ Daniel ma akwụkwọ Mkpughe iji wepụta ahịrị ime na ahịrị mpụta nke akụkọ ihe mere eme nke ịkà akara nke ndị Chineke n’isi nke iri na otu na amaokwu nke iri na otu. Naanị tupu oge amara emechie, e nyere iwu ka e mepee amụma dị na Mkpughe nke e kàra akara ruo n’oge ahụ mgbe akụkọ amụma ime na mpụta ndị ahịrị abụọ nke iri na otu—iri na otu nọchiri anya, ndị a hụrụ n’akwụkwọ Daniel na Mkpughe, ghọrọ eziokwu dị ugbu a.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Ọ wee sị m, Akachila okwu amụma nke akwụkwọ a akara: n’ihi na oge ahụ adịla nso. Onye na-ezighị ezi, ka o nọgide na-ezighị ezi: onye rụrụ arụ, ka o nọgide na-rụrụ arụ: onye ezi omume, ka o nọgide na-ezi omume: onye dịkwa nsọ, ka o nọgide na-adi nsọ. Mkpughe 22:10, 11.

The “time is at hand” just before the close of probation, and the “time is at hand” when the “Revelation of Jesus Christ” is unsealed.

“Oge ahụ adịla nso” n’oge dị nnọọ tupu mmechi nke oge amara, ma “oge ahụ adịla nso” mgbe e kpughere “Mkpughe nke Jisọs Kraịst.”

> The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Mkpughe nke Jisọs Kraịst, nke Chineke nyere ya, igosi ndị ohu ya ihe ndị ga-emezu n’oge na-adịghị anya; o wee zipụ ya ma mee ka a mara ya site n’aka mmụọ-ozi ya nye ohu ya Jọn: Onye gbara ama okwu Chineke, na àmà nke Jisọs Kraịst, na ihe niile ọ hụrụ. Ngọzi nādiri onye nāgụta, na ndị nānụ okwu amụma a, ma na-edebe ihe ndị e dere n’ime ya: n’ihi na oge ahụ adịwo nso. Mkpughe 1:1–3.

When the Lion of the tribe of Judah unseals the “Revelation of Jesus Christ” as He has been doing since the arrival of the message of the Midnight Cry in July of 2023, that unsealing includes the revelation that He is “Palmoni,” the Wonderful Numberer, or the Numberer of Secrets. Failure to accept this truth is to fail the testing process which seals the one hundred and forty-four thousand.

Mgbe Odum nke ebo Juda na-emeghe mkpụrụ-aka nke “Mkpughe nke Jisọs Kraịst” dịka Ọ nọworo na-eme kemgbe ọbịbịa nke ozi Mkpu Etiti Abalị n’ọnwa Julaị nke afọ 2023, mmeghe mkpụrụ-aka ahụ gụnyekwara mkpughe ahụ na Ọ bụ “Palmoni,” Onye Ọnụọgụ Dị Ebube, ma ọ bụ Onye Na-agụ Ihe Nzuzo. Ịjụ ịnakwere eziokwu a pụtara ịda n’usoro ule ahụ nke na-akara puku iri na anọ na puku anọ akara.

> I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:11, 12.

> N’ezie, ana m eme unu baptizim n’ime mmiri ruo n’ichegharị: ma onye ahụ nke na-abịa n’azụ m karịrị m n’ike, onye akpụkpọ ụkwụ ya na-erughị m eru iburu: ọ ga-eji Mụọ Nsọ, na ọkụ, mee unu baptizim: Onye ihe nkụcha ya dị n’aka ya, ọ ga-emekwa ka ebe ịzọ ọka ya dị ọcha kpamkpam, chịkọtakwa ọka wit ya n’ọba; ma ọ ga-eji ọkụ a na-apụghị imenyụ emenyụ kpọọ igbogbo ọka ahụ ọkụ. Matiu 3:11, 12.

> “Just how soon this refining process will begin I cannot say, but it will not be long deferred. He whose fan is in His hand will cleanse His temple of its moral defilement. He will thoroughly purge His floor.” Testimonies to Ministers, 372, 373.

> “Etu ngwaa ka usoro nụchaa a ga-amalite, enweghị m ike ikwu, ma a gaghị eyigharị ya ogologo oge. Onye okpukpu-ikuku ya dị n’aka Ya ga-eme ka ụlọ nsọ Ya dị ọcha pụọ n’ihe ọjọọ nke omume nke merụrụ ya. Ọ ga-asa ebe ịzọcha ọka Ya nke ọma kpamkpam.” Testimonies to Ministers, 372, 373.

The lines of prophecy which identify the time of the sealing as a prophetic testing process are more than abundant. It is clear that the testing process is based upon the students aptitude and ability to apply the correct or incorrect methodology for studying God’s prophetic Word. This truth is also abundantly set forth within the inspired record.

Ahịrị amụma ndị na-akọwa oge nke ịkpọchi akara dịka usoro nnwale amụma karịrị akarị n’ụba ha. O doro anya na usoro nnwale ahụ dabere n’ike nghọta na ikike nke ndị na-amụ ihe iji tinye n’ọrụ usoro ziri ezi ma ọ bụ nke na-ezighị ezi n’ịmụ Okwu amụma nke Chineke. Eziokwu a ka edepụtakwala n’ụba n’ime ihe ndekọ sitere n’mmụọ nsọ.

> As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.

> Banyere ụmụ okorobịa anọ ndị a, Chineke nyere ha ọmụma na nka n’ihe nile a na-amụ na amamihe: Daniel nwekwara nghọta n’ọhụ nile na nrọ nile. Ma na njedebe nke ụbọchị ndị eze kwuru na a ga-ebute ha, onye-isi nke ndị ọnaozi wetara ha n’ihu Nebukadneza. Eze wee soro ha kwurịta okwu; ma n’etiti ha nile, a hụghị onye ọbụla dịka Daniel, Hananaịa, Mishael, na Azaraịa: ya mere ha guzooro n’ihu eze. Ma n’ihe nile gbasara amamihe na nghọta nke eze jụrụ ha banyere ya, ọ chọpụtara na ha ka ndị dibịa afa na ndị na-agụ kpakpando niile nọ n’alaeze ya mma ugboro iri. Daniel 1:17–20.

A premier rule of prophetic interpretation is that truth is established upon the testimony of two, and those who fail to have confidence in the principle are setting themselves up for failure. An element of the testing process during the sealing time, involves the recognition of the connection of the internal and external histories represented in chapter eleven and verse eleven by Daniel and John.

Otu iwu bụ isi nke ịkọwa amụma bụ na a na-eme ka eziokwu guzosie ike n’elu àmà nke mmadụ abụọ; ndị na-enweghi ntụkwasị obi n’ụkpụrụ a na-etinye onwe ha n’ọnọdụ ọdịda. Otu akụkụ nke usoro ule n’oge akara ahụ, gụnyere ịmata njikọ dị n’etiti akụkọ ime na akụkọ mpụga nke Daniel na Jọn nọchiri anya ha n’isi nke iri na otu na amaokwu nke iri na otu.

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> “Mkpuo bụ akwụkwọ e mechiri emechi, ma ọ bụkwa akwụkwọ e meghere emepe. Ọ na-edekọ ihe omume dị ịtụnanya ndị ga-emezu n’ụbọchị ikpeazụ nke akụkọ ụwa a. Ozizi ndị dị n’akwụkwọ a doro anya, ọ bụghị ihe omimi na ihe a na-apụghị ịghọta aghọta. N’ime ya ka e weghachiri otu ahịrị amụma ahụ e ji malite n’akwụkwọ Daniel. E nwekwara ụfọdụ amụma Chineke kwughachiri, si otú a na-egosi na a ghaghị inye ha mkpa. Onyenwe anyị anaghị ekwughachi ihe ndị na-enweghị nnukwu ihe dịịrị ha.” Manuscript Releases, volume 9, 8.

The books of Daniel and Revelation represent two witnesses, and the one hundred and forty-four thousand are represented as two witnesses in Revelation chapter eleven. In verse eleven of the chapter the two witnesses, represented by Elijah and Moses are resurrected as typified by both John in the boiling oil and Daniel in the lion’s den. The one hundred and forty-four thousand are represented by Daniel and John, and also by Elijah and Moses. To succeed in the testing process which produces the one hundred and forty-four thousand a student must understand that truth is established upon two witnesses, and that the books of Daniel and Revelation represent two witnesses, and that the one hundred and forty-four thousand have been typified as Elijah and Moses and also Daniel and John.

Akwụkwọ Daniel na Mkpughe nọchiri anya ndị àmà abụọ, ma e gosikwara otu narị puku na iri anọ na anọ dịka ndị àmà abụọ n’isi nke iri na otu nke Mkpughe. N’amaokwu nke iri na otu nke isi ahụ, ndị àmà abụọ ahụ, bụ ndị e ji Ịlaịja na Mosis nọchite anya ha, a kpọlitere ha n’ọnwụ dịka e si gosipụta ya n’ihe atụ nke ma Jọn n’ime mmanụ na-esi esi na Daniel n’ime ọgba ọdụm. Otu narị puku na iri anọ na anọ ka e jiri Daniel na Jọn nọchite anya ha, nakwa site na Ịlaịja na Mosis. Iji nwee ihe ịga nke ọma n’usoro ule nke na-amịpụta otu narị puku na iri anọ na anọ, nwa akwụkwọ ga-aghọta na e guzobere eziokwu n’elu ndị àmà abụọ, nakwa na akwụkwọ Daniel na Mkpughe nọchiri anya ndị àmà abụọ, nakwa na e gosila otu narị puku na iri anọ na anọ n’ihe atụ dịka Ịlaịja na Mosis, nakwa dịka Daniel na Jọn.

These truths are only a brief sampling of prophetic truths associated with the internal and external history represented by “eleven, eleven” in both Daniel and Revelation. As Palmoni, Christ guided in the alignment of the two passages, and also that eleven, plus eleven equals twenty-two, which in turn is a tithe or tenth of two hundred and twenty, which is a symbol of the combination of divinity with humanity. Palmoni established upon more than two witnesses that “two hundred and twenty” represents the combination of divinity and humanity, which is in turn a description of the incarnation of Christ when He took upon Himself fallen flesh. In doing so He set forth the example for mankind that if they are willing to meet the requirements of the gospel, Christ is willing to combine His divinity with our humanity. Divinity and humanity are therefore two witnesses.

Ezi eziokwu bụ naanị nkenke ihe atụ nke eziokwu amụma metụtara akụkọ ihe mere eme ime na nke mpụta nke “iri na otu, iri na otu” na-anọchi anya n’ime ma Daniel ma Mkpughe. Dị ka Palmoni, Kraịst duziri n’ịkwado mmekorita nke amaokwu abụọ ahụ, nakwa na iri na otu, tinyere iri na otu, hà iri abụọ na abụọ, nke n’aka nke ọzọ bụ otu ụzọ n’ụzọ iri ma ọ bụ otu n’ime iri nke narị abụọ na iri abụọ, nke bụ akara nke njikọta ịdị nsọ na mmadụ. Palmoni guzobere site n’ihe karịrị ndị àmà abụọ na “narị abụọ na iri abụọ” na-anọchi anya njikọta ịdị nsọ na mmadụ, nke n’aka nke ọzọ bụ nkọwa banyere ịbịa Kraịst n’anụ ahụ mgbe Ọ were n’Onwe Ya anụ arụ dara ada. N’ime ime nke a, O gosipụtara ihe nlereanya nye mmadụ nile na ọ bụrụ na ha dị njikere izute ihe achọrọ nke oziọma, Kraịst dị njikere ijikọta ịdị nsọ Ya na mmadụ anyị. Ya mere, ịdị nsọ na mmadụ bụ ndị àmà abụọ.

The “Revelation of Jesus Christ” that opened up just before probation closes includes that Jesus is the “Word” of God.

“Mkpughe nke Jizọs Kraịst” nke meghere ozugbo tupu oge amara emechie, gụnyere na Jizọs bụ “Okwu” nke Chineke.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.

> Na mbido ka Okwu ahụ dịrị, Okwu ahụ dịkọrọ Chineke, Okwu ahụ bụkwa Chineke. Onye a dịrị na mbido n’ebe Chineke nọ. Emere ihe nile site n’aka ya; ọ dịghịkwa ihe ọbụla e mere nke e meghị site n’aka ya. N’ime ya ka ndụ dị; ndụ ahụ bụkwa ìhè nke mmadụ nile. Ìhè ahụ na-enwukwa n’ọchịchịrị; ọchịchịrị ahụ aghọtaghịkwa ya. Jọn 1:1–5.

The Bible is the “Word” of God which, just as Christ represents the combination of divinity with humanity. The Bible represents the two witnesses of the Old and New Testaments, who are also Moses and Elijah in Revelation chapter eleven.

Baịbụl bụ “Okwu” Chineke nke, dị nnọọ ka Kraịst na-anọchi anya njikọta nke ịbụ Chineke na ịbụ mmadụ. Baịbụl na-anọchi anya ndị àmà abụọ nke Agba Ochie na Agba Ọhụrụ, ndị bụkwa Mozis na Ịlaịja n’Akwụkwọ Mkpughe isi nke iri na otu.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.

> “Banyere ndị àmà abụọ ahụ, onye amụma ahụ kwupụtara kwa, sị: ‘Ndị a bụ osisi oliv abụọ ahụ, na ihe ndọba oriọna abụọ ahụ nke guzo n’ihu Chineke nke ụwa.’ ‘Okwu Gị,’ ka onye ọbụ abụ ahụ kwuru, ‘bụ oriọna nye ụkwụ m, bụrụkwa ìhè nye ụzọ m.’ Mkpughe 11:4; Abụ Ọma 119:105. Ndị àmà abụọ ahụ na-anọchi anya Akwụkwọ Nsọ nke Agba Ochie na nke Agba Ọhụrụ.” The Great Controversy, 267.

The two witnesses are the two olive trees, the two candlesticks and the Old and New Testaments, which is represented in the paragraph as “Thy word.” The “Revelation of Jesus Christ” that is unsealed by the Lion of the tribe of Judah just before the close of probation is “the final increase of knowledge” which tests those who are candidates to be one of the one hundred and forty-four thousand. The “final increase of knowledge” is also the message of the Midnight Cry in the parable of the ten virgins.

Ndịàmà abụọ ahụ bụ osisi oliv abụọ ahụ, ihe ndọba oriọna abụọ ahụ, nakwa Agba Ochie na Agba Ọhụrụ, nke e jiri okwu ndị a, “Okwu Gị,” nọchite anya ya n’akụkụ edere ahụ. “Mkpughe nke Jisọs Kraịst” nke Ọdụm nke ebo Juda na-eme ka e kpughee ya kpọmkwem tupu mmechi oge amara bụ “mmụba ikpeazụ nke ihe ọmụma” nke na-anwale ndị ahụ bụ ndị na-achọ ịghọ otu n’ime puku narị na iri anọ na anọ ahụ. “Mmụba ikpeazụ nke ihe ọmụma” ahụ bụkwa ozi nke Mkpu Etiti Abalị n’ilu banyere ụmụ agbọghọ amaghị nwoke iri ahụ.

> “‘Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:11–14. These empty themselves into the golden bowls, which represent the hearts of the living messengers of God, who bear the Word of the Lord to the people in warnings and entreaties. The Word itself must be as represented, the golden oil, emptied from the two olive trees that stand by the Lord of the whole earth. This is the baptism by the Holy Spirit with fire. This will open the soul of unbelievers to conviction. The wants of the soul can be met only by the working of the Holy Spirit of God. Man can of himself do nothing to satisfy the longings and meet the aspirations of the heart.” The Seventh-day Adventist Bible Commentary, volume 4, 1180.

> “Mgbe ahụ azara m, sị ya, Gịnị ka osisi oliv abụọ ndị a bụ, nke dị n’akụkụ aka nri nke ihe-idọba-oriọna ahụ na n’akụkụ aka ekpe ya? M wee zaa ọzọ, sị ya, Gịnị ka alaka oliv abụọ ndị a bụ, ndị na-esi n’ime ọkpọkọ ọlaedo abụọ ahụ wụsa mmanụ ọlaedo ahụ site n’ime onwe ha? Ọ zara m, sị, Ì maghị ihe ndị a bụ? M wee sị, Mba, onyenwe m. Mgbe ahụ ọ sịrị, Ndị a bụ ndị e tere mmanụ abụọ ahụ, ndị na-eguzo n’ihu Onyenwe ụwa nile. Zekaraịa 4:11–14. Ndị a na-awụsa onwe ha n’ime efere ọlaedo ndị ahụ, nke na-anọchi anya obi ndị ozi dị ndụ nke Chineke, ndị na-eburu ndị mmadụ Okwu Onyenwe anyị n’ịdọ aka ná ntị na n’arịrịọ. Okwu ahụ n’onwe ya aghaghị ịdị dịka e gosiri ya, ya bụ, mmanụ ọlaedo ahụ, nke a na-awụsa site n’osisi oliv abụọ ahụ nke na-eguzo n’ihu Onyenwe ụwa nile. Nke a bụ baptizim nke Mmụọ Nsọ na ọkụ. Nke a ga-emepe mkpụrụobi ndị na-ekweghị ekwe ka ha nweta nkwenye nke mmehie. Naanị ọrụ nke Mmụọ Nsọ nke Chineke ka pụrụ igbo mkpa nke mkpụrụobi. Mmadụ n’onwe ya apụghị ime ihe ọ bụla iji juo agụụ dị n’obi ma ọ bụ mezuo ọchịchọ nke obi.” The Seventh-day Adventist Bible Commentary, volume 4, 1180.

The Word of God is both the Bible and Christ, and the Bible and Christ represent two witnesses, as do the one hundred and forty-four thousand. The two witnesses in turn represent a combination of divinity with humanity. They also represent internal and external prophetic histories. As witnesses, they provided evidence that divinity combined with humanity does not sin. They also represent the connection between divinity and humanity. Whether a ladder, conduit, pipes, angels or any of the other symbols of the communication link between God and man, the message conveyed to man is always life or death.

Okwu Chineke bụ ma Akwụkwọ Nsọ ma Kraịst, ma Akwụkwọ Nsọ na Kraịst na-anọchi anya ndị àmà abụọ, dịka otu a ka puku narị anọ na iri anọ na anọ na-anọchikwa anya. Ndị àmà abụọ ahụ, n’aka nke ọzọ, na-anọchi anya njikọta nke ịdị nsọ nke Chineke na ọdịmma mmadụ. Ha na-anọchikwakwa anya akụkọ amụma nke ime na nke mpụga. Dị ka ndị àmà, ha nyere ihe akaebe na ịdị nsọ nke Chineke ejikọrọ na ọdịmma mmadụ adịghị eme mmehie. Ha na-anọchikwakwa anya njikọ dị n’etiti ịdị nsọ nke Chineke na mmadụ. Ma ọ bụrụ na ọ bụ ubube, ụzọ ntụgharị, ọkpọkọ, ndị mmụọ ozi, ma ọ bụ nke ọ bụla n’ime ihe nnọchianya ndị ọzọ nke njikọ nkwurịta okwu dị n’etiti Chineke na mmadụ, ozi a na-ebute n’ebe mmadụ nọ bụ ndụ ma ọ bụ ọnwụ mgbe niile.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Ndị e tere mmanụ, ndị na-eguzo n’akụkụ Onyenwe ụwa nile, nwere ọnọdụ ahụ e nyere Setan n’oge gara aga dị ka cherub nke na-ekpuchi. Site n’aka ndị dị nsọ ndị gbara ocheeze Ya gburugburu, Onyenwe anyị na-edobe nkwurịta okwu na-adịghị akwụsị akwụsị na ndị bi n’ụwa. Mmanụ ọlaedo ahụ na-anọchi anya amara nke Chineke ji na-enye oriọna ndị kwere ekwe ihe ha ga-eji nọgide na-enwu, ka ha ghara ịma jijiji ma gbanyụọ. Ọ bụrụ na a naghị awụsa mmanụ nsọ a site n’eluigwe n’ozi nile nke Mmụọ Chineke, ndị ọrụ ike nke ihe ọjọọ ga-enwe njikwa zuru ezu n’ebe ụmụ mmadụ nọ.”

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “A na-emeso Chineke n’ụzọ na-adịghị asọpụrụ Ya mgbe anyị anaghị anabata ozi ndị O zitere anyị. N’ụzọ dị otu a anyị na-ajụ mmanụ ọlaedo ahụ nke Ọ ga-awụnye n’ime mkpụrụ obi anyị ka e wee kesaa ya nye ndị nọ n’ọchịchịrị. Mgbe oku ahụ ga-abịa, ‘Lee, nwoke na-alụ nwanyị na-abịa; pụtanụ izute ya,’ ndị na-anatabeghị mmanụ nsọ ahụ, ndị na-echekwabeghị amara nke Kraịst n’ime obi ha, ga-achọpụta, dịka ụmụ agbọghọ nzuzu ahụ, na ha adịghị njikere izute Onyenwe ha. Ha enweghị, n’ime onwe ha, ike inweta mmanụ ahụ, ndụ ha wee bụrụ nke mebiri emebi. Ma ọ bụrụ na a rịọ Mmụọ Nsọ nke Chineke, ma ọ bụrụ na anyị arịọsi ike, dịka Mozis mere, ‘Gosi m ebube gị,’ ịhụnanya Chineke ga-awụsasị n’obi anyị. Site na ọkpọkọ ọlaedo ndị ahụ, a ga-ekwusara anyị mmanụ ọlaedo ahụ. ‘Ọ bụghị site n’ike, ma ọ bụ site na amamihe nke mmadụ, kama site na Mmụọ m, ka Jehova nke ụsụụ ndị agha kwuru.’ Site n’ịnata ìhè na-enwu enwu nke Anyanwụ nke Ezi Omume, ụmụ Chineke na-enwu dịka ìhè n’ụwa.” Review and Herald, July 20, 1897.

The outpouring of the Holy Spirit occurs during the internal and external histories marked by Daniel and Revelation 11:11. There are “at least” four prophetic characters represented in verses eleven and twelve of Daniel chapter eleven that need to be identified. There are also four that need to be identified in verses thirteen through fifteen, and four in verse sixteen. We are now living in that very history, so it behooves us, as students of prophecy to sort out who the symbolic characters of verses eleven through sixteen are, for they represent a line of prophecy that covers the hidden history of verse forty of the same chapter.

Ịwụsa Mmụọ Nsọ na-eme n’oge akụkọ ime na nke mpụta ndị Daniel na Mkpughe 11:11 kpọrọ akara. E nwere “ọ dịkarịa ala” agwa amụma anọ a na-anọchi anya ha n’amaokwu iri na otu na iri na abụọ nke Daniel isi nke iri na otu, ndị a ga-amata. E nwekwara anọ a ga-amata n’amaokwu iri na atọ ruo iri na ise, na anọ n’amaokwu iri na isii. Anyị na-ebi ugbu a n’akụkọ ahụ kpọmkwem, ya mere, ọ dị anyị mkpa, dịka ndị na-amụ amụma, ịkọwapụta ndị bụ agwa nnọchianya nke amaokwu iri na otu ruo iri na isii, n’ihi na ha na-anọchi anya ahịrị amụma nke na-ekpuchi akụkọ zoro ezo nke amaokwu iri anọ nke isi ahụkwa.

It also seems relevant to identify the personalities represented in the history of verse forty which has been unsealing since 1989.

Ọ dịkwa ka ọ dị mkpa ịmata ndị mmadụ a nọchiri anya ha n’akụkọ ihe mere eme nke amaokwu nke iri anọ, nke na-emeghe kemgbe 1989.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> O wee sị, Gaa ụzọ gị, Daniel: n’ihi na e mechiri okwu ndị a, werekwa akara mechie ha ruo oge ọgwụgwụ. A ga-eme ka ọtụtụ dị ọcha, mee ka ha bụrụ ndị ọcha, ma nwalee ha; ma ndị ajọ omume ga-eme ajọ omume: ọ dịghịkwa onye ọ bụla n’etiti ndị ajọ omume ga-aghọta; ma ndị maara ihe ga-aghọta. Daniel 12:9, 10.

Verse forty begins at the time of the end in 1798 with Napoleon of France taking the pope into captivity. Napoleon’s justification was based upon the broken Treaty of Tolentino in 1797. Napoleon and the pope’s battle had previously been typified in the history which fulfilled verses six and seven of Daniel chapter eleven. The broken marriage treaty and the defeat of the northern king by the southern king in fulfillment of verses six and seven were repeated in the history of 1798, and in doing so they represent the prediction of God’s Word in verses six and seven, and the fulfillment of those verses in the beginning of the warfare between Ptolemy Philadelphus, the second and king of Egypt, and Antiochus Theos, third king of Syria. Ptolemy represented the southern king and Antiochus represented the northern king.

Amaokwu nke iri anọ na-amalite n’oge ọgwụgwụ na 1798, mgbe Napoleon nke France kpọrọ pope gaa n’agha mkpụrụrọ. Nkwado Napoleon ji mee nke a dabeere n’Nkwekọrịta Tolentino nke e mebiri na 1797. Agha Napoleon na pope e gosipụtalarị n’ụdị n’akụkọ ihe mere eme nke mezuru amaokwu nke isii na nke asaa nke Daniel isi nke iri na otu. Nkwekọrịta alụmdi na nwunye ahụ e mebiri emebi na mmeri e meriri eze ugwu site n’aka eze ndịda n’ime mmezu nke amaokwu nke isii na nke asaa ka e megharịrị n’akụkọ ihe mere eme nke 1798; ma n’ime ime nke a, ha na-anọchi anya amụma nke Okwu Chineke n’amaokwu nke isii na nke asaa, na mmezu nke amaokwu ndị ahụ ná mmalite agha dị n’etiti Ptolemy Philadelphus, eze nke abụọ na eze Ijipt, na Antiochus Theos, eze nke atọ nke Siria. Ptolemy nọchiri anya eze ndịda, Antiochus nọchirikwa anya eze ugwu.

The prediction of the verses, brought together with the fulfillment of that prediction in the history of Ptolemy and Antiochus—which in turn typified and the history of Napoleon and the pope in 1798 provide three lines which typify the history of Putin and Zelenskyy in verses eleven and twelve. Thus, understanding that the time of the end in 1798 represents the history of Napoleon and the pope is incomplete if it ends there. We must understand what verses six and seven predict about Napoleon and the pope, and also what the history of Ptolemy and Antiochus teaches of that same period. When we understand those lines of truth, we may then understand that those previous historical fulfillments are identifying the beginning history of verse forty, and in so doing, they are also identifying the ending of verse forty when Putin, who has been typified by Napoleon and Ptolemy—Putin who has been predicted in verses six and seven, fulfills verses eleven and twelve.

Amụma nke amaokwu ndị ahụ, mgbe e jikọtara ya na mmezu nke amụma ahụ n’akụkọ ihe mere eme nke Ptolemy na Antiochus—nke, n’aka nke ya, ghọrọ ụdị, ma akụkọ ihe mere eme nke Napoleon na poopu n’afọ 1798 na-enye ahịrị atọ nke na-anọchi anya n’ụdị akụkọ ihe mere eme nke Putin na Zelenskyy n’amaokwu nke iri na otu na nke iri na abụọ. Ya mere, ịghọta na oge ọgwụgwụ ahụ n’afọ 1798 na-anọchi anya akụkọ ihe mere eme nke Napoleon na poopu ezughị oke ma ọ bụrụ na ọ kwụsịrị n’ebe ahụ. Anyị ga-aghọta ihe amaokwu nke isii na nke asaa buru amụma banyere Napoleon na poopu, nakwa ihe akụkọ ihe mere eme nke Ptolemy na Antiochus na-akụzi banyere otu oge ahụ. Mgbe anyị ghọtara ahịrị eziokwu ndị ahụ, anyị ga-enwekwa ike ịghọta na mmezu akụkọ ihe mere eme ndị gara aga ahụ na-akọwapụta akụkọ mmalite nke amaokwu nke iri anọ, ma n’ime ime otu a, ha na-akọwapụtakwa njedebe nke amaokwu nke iri anọ mgbe Putin, onye e jirila Napoleon na Ptolemy nọchie anya n’ụdị—Putin onye e buru amụma banyere ya n’amaokwu nke isii na nke asaa, mezuo amaokwu nke iri na otu na nke iri na abụọ.

An important observation concerning the prophetic relationship between the dragon and the beast as John would identify them, or as “the daily and the abomination of desolation” as Daniel would represent them is that they are prophetically very similar. John says it this way.

Nleba anya dị mkpa banyere mmekọrịta amụma dị n’etiti dragọn ahụ na anụ ọhịa ahụ dịka Jọn ga-esi akọwa ha, ma ọ bụ dịka “ihe a na-achụ kwa ụbọchị na ihe arụ nke mbibi” dịka Daniel ga-anọchi anya ha, bụ na ha yiri onwe ha nke ukwuu n’amụma. Jọn kwuru ya n’ụzọ a.

> And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? Revelation 13:4.

> Ha wee fee dragọn ahụ ofufe, nke nyere anụ ọhịa ahụ ike; ha wee fee anụ ọhịa ahụ ofufe, na-asị, Ònye dị ka anụ ọhịa ahụ? ònye nwere ike ibu agha megide ya? Mkpughe 13:4.

To worship the dragon is to worship the beast, for both represent the religion of paganism. Like unto John, Daniel uses “the little horn” of Daniel chapter eight verses nine through twelve to represent both pagan and papal Rome, though he clearly distinguishes between the two by identifying the little horn of pagan Rome in the masculine sense, and the little horn of papal Rome in the feminine sense. In chapter seven Daniel identifies pagan Rome as “diverse” from the kingdoms before it, and Daniel further identifies that papal Rome was also “diverse.” Rome, whether pagan or papal is diverse. The male symbol of Rome representing pagan Rome is upheld by Ahab and Herod. Both were married to symbols of the papacy. The woman is churchcraft and the man is statecraft, so at the prophetic level when the Word of God speaks of a man and woman becoming one, it is confirming the reality that pagan Rome and papal Rome are very similar in the prophetic sense, for they are one flesh.

Ikpọ isi dragọn ahụ isi ofufe nye anụ ọhịa ahụ, n’ihi na ha abụọ na-anọchi anya okpukpe nke ikpere arụsị. Dị ka Jọn mere, Daniel na-eji “mpi nta” nke Daniel isi nke asatọ amaokwu nke itoolu ruo nke iri na abụọ nọchite anya ma Rom nke ikpere arụsị ma Rom nke ndị popu, ọ bụ ezie na ọ na-ekewa ha abụọ nke ọma site n’ịkọwa mpi nta nke Rom nke ikpere arụsị n’ụzọ nke okike nwoke, na mpi nta nke Rom nke ndị popu n’ụzọ nke okike nwanyị. N’isi nke asaa Daniel na-akọwa Rom nke ikpere arụsị dịka nke “dị iche” na alaeze ndị bu ya ụzọ, ma Daniel na-akọwakwa n’ihu na Rom nke ndị popu kwa bụ nke “dị iche.” Rom, ma ọ bụrụ nke ikpere arụsị ma ọ bụ nke ndị popu, dị iche. A na-akwado akara nwoke nke Rom nke na-anọchi anya Rom nke ikpere arụsị site n’aka Ahab na Herod. Ha abụọ lụrụ ndị na-anọchi anya ọchịchị popu. Nwanyị ahụ bụ ọchịchị ụka, nwoke ahụ bụ ọchịchị steeti; ya mere, n’ogo amụma mgbe Okwu Chineke na-ekwu maka nwoke na nwanyị ịbụ otu, ọ na-eme ka eziokwu ahụ guzosie ike na Rom nke ikpere arụsị na Rom nke ndị popu yiri onwe ha nke ukwuu n’echiche amụma, n’ihi na ha bụ otu anụ ahụ.

France’s relationship to the papacy in 1798 typifies the relationship of the United States with the papacy when the ten kings burn Rome with fire and eat her flesh.

Mmekọrịta France na ọchịchị popu n’afọ 1798 na-anọchi anya mmekọrịta nke United States na ọchịchị popu mgbe ndị eze iri ga-eji ọkụ kpọọ Rom ọkụ ma rie anụ ahụ ya.

> And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. Revelation 17:16.

> Ma mpi iri ahu i hụrụ n’elu anụ-ọhịa ahụ, ndị a ga-akpọ nwanyị akwụna ahụ asị, ha ga-emekwa ka ọ bụrụ ihe tọgbọ chakoo na ọtọ, ha ga-eripịa anụ ahụ ya, ma jiri ọkụ kpọọ ya ọkụ. Mkpughe 17:16.

France’s relationship to the papacy when it placed the papacy in power in 538, typifies the work of the United States in healing the papacies’ deadly wound at the soon coming Sunday law.

Mmekọrịta France nwere n’ebe ọchịchị papacy nọ mgbe o tinyere papacy n’ike n’afọ 538, na-anọchi anya ọrụ United States ga-arụ n’ịgwọ ọnya ọnwụ nke papacy n’iwu ụbọchị Sọnde nke na-abịa ngwa ngwa.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. Revelation 13:11–14.

> M wee hụ anụ-ọhịa ọzọ ka ọ na-arịgoro site n’ala; o nwekwara mpi abụọ dịka nwa atụrụ, ma ọ na-ekwu okwu dịka dragọn. Ọ na-arụkwa ike nile nke anụ-ọhịa mbụ ahụ n’ihu ya, ma na-eme ka ụwa na ndị bi n’ime ya fee anụ-ọhịa mbụ ahụ ofufe, onye e mere ka ọnyá ọnwụ ya gwọọ. Ọ na-arụkwa nnukwu ihe ịtụnanya, nke mere na ọ na-eme ka ọkụ si n’eluigwe rịdata n’ala n’ihu mmadụ, ma na-eduhiekwa ndị bi n’elu ụwa site n’ọrụ ebube ndị ahụ o nwere ike ime n’ihu anụ-ọhịa ahụ; na-agwa ndị bi n’elu ụwa ka ha meere anụ-ọhịa ahụ ihe oyiyi, bụ onye e ji mma agha merụọ ahụ, ma dịkwa ndụ. Mkpughe 13:11–14.

The “time of the end” in 1798 in fulfillment of verse forty identifies the spiritual king of the north being removed by the spiritual king of the south. That prophetic history is the ending history of the twelve hundred and sixty years of papal rule, and therefore the prophetic characteristics of the beginning of that prophetic history is represented at the ending. In 538 the fourth kingdom of Bible prophecy gave way to the fifth kingdom of Bible prophecy and in 1798 the fifth kingdom of Bible prophecy gave way to the sixth kingdom of Bible prophecy.

“Oge nke ọgwụgwụ” na 1798, n’imezu amaokwu iri anọ, na-egosi na e wepụrụ eze ime mmụọ nke ugwu site n’aka eze ime mmụọ nke ndịda. Akụkọ amụma ahụ bụ akụkọ mmechi nke afọ otu puku narị abụọ na iri isii nke ọchịchị papal, ya mere àgwà amụma nke mmalite nke akụkọ amụma ahụ ka a na-anọchi anya na mmechi ya. N’afọ 538 alaeze nke anọ nke amụma Akwụkwọ Nsọ nyere alaeze nke ise nke amụma Akwụkwọ Nsọ ohere, ma n’afọ 1798 alaeze nke ise nke amụma Akwụkwọ Nsọ nyere alaeze nke isii nke amụma Akwụkwọ Nsọ ohere.

538 is also a middle waymark of the curse of the “seven times” of Leviticus twenty-six against the northern kingdom of Israel that began in 723 BC, when Assyria took Ephraim into captivity. 1798 therefore possesses not only the prophetic attributes of 538, but also of 723 BC. In 723 BC the ten tribes of Israel were being overthrown by Assyria, and twelve hundred and sixty years later in 538 pagan Rome was being overthrown by papal Rome, who was in turn overthrown by France in 1798 at the conclusion of the “seven times.”

538 bụkwa akara etiti nke ọbụbụ‑ọnụ nke “oge asaa” nke Levitikọs iri abụọ na isii megide alaeze ugwu nke Izrel nke malitere n’afọ 723 T.K., mgbe Asiria kpọgara Efraim n’agha n’agha. Ya mere, 1798 nwere ọ bụghị naanị njirimara amụma nke 538, kama kwa nke 723 T.K. N’afọ 723 T.K. e ji Asiria na-akwatu agbụrụ iri nke Izrel, ma otu puku afọ abụọ na narị isii ka e mesịrị, n’afọ 538, e ji Rom ndị ọgọ mmụọ na-akwatu site n’aka Rom nke papa, nke France mechara kwa kwatuo n’afọ 1798 na mmechi nke “oge asaa.”

In 1798 France, the king of the south, took the papacy off the throne. In 538 France, the premiere symbol of the disintegration of pagan Rome into ten kingdoms placed the papacy on the throne. At the Sunday law the United States repeats the role of France in 538, and when the ten kings burn the papacy with fire and eat her flesh the United States repeats the role of France in 1798.

N’afọ 1798, France, bụ eze nke ndịda, wepụrụ ọchịchị popu n’ocheeze. N’afọ 538, France, ihe nnọchianya mbụ nke nkewa Rom nke ndị ọgọ mmụọ bụrụ alaeze iri, debere ọchịchị popu n’ocheeze. N’oge iwu Sunday, United States na-emeghachi ọrụ France n’afọ 538, ma mgbe ndị eze iri ga-eji ọkụ kpọọ popu ọkụ ma rie anụ ahụ ya, United States na-emeghachi ọrụ France n’afọ 1798.

The judgment of “seven times” against the northern and southern kingdoms of Israel was brought about by kingdoms which came out of the north.

Ikpé-ikpé “oge asaa” a kpebiri imegide alaeze ugwu na alaeze ndịda nke Izrel sitere n’aka alaeze ndị si n’ugwu pụta.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadrezzar king of Babylon hath broken his bones. Jeremiah 50:17.

> Izrel bụ atụrụ a chụsasịrị; ọdụm achụpụla ya: mbụ, eze Asiria loro ya; ma n’ikpeazụ, Nebukadreza eze Babilọn agbajisịwo ọkpụkpụ ya niile. Jeremiah 50:17.

Assyria came out of the north and conquered the ten tribes in 723 BC and Babylon took Judah captive in 677 BC. Though Israel was the northern kingdom in relation to Judah, still both kingdoms were conquered by enemies from the north, thus making both Israel and Judah southern kingdoms in relation to the enemy who took them into captivity. 723 BC represents the king of the north conquering a southern tenfold kingdom. 538 represents a transition from paganism to papalism and also a northern kingdom conquering a tenfold kingdom. 1798 represents a northern king being defeated by a southern king who represents a tenfold kingdom.

Asiria siri n’ugwu pụta wee merie ebo iri ahụ n’afọ 723 T.K., Babilọn wee dọta Juda n’agha n’afọ 677 T.K. Ọ bụ ezie na Izrel bụ alaeze ugwu n’ihe gbasara Juda, otu a ka alaeze abụọ ahụ si bụrụ ndị iro sitere n’ugwu meriri ha, nke mere ka ma Izrel ma Juda bụrụ alaeze ndịda n’ihe gbasara onye iro ahụ nke kpọgara ha n’agha. Afọ 723 T.K. na-anọchi anya eze ugwu na-emeri alaeze ndịda nke okpukpu iri. Afọ 538 na-anọchi anya mgbanwe site n’ekpere arụsị gaa n’aka ọchịchị ndị popu, ma na-anọchikwa anya alaeze ugwu na-emeri alaeze nke okpukpu iri. Afọ 1798 na-anọchi anya eze ugwu ka eze ndịda, onye na-anọchi anya alaeze nke okpukpu iri, meriri.

> And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:13.

> N’otu awa ahụ ka e nwere nnukwu ala ọma jijiji; otu n’ime akụkụ iri nke obodo ahụ dara, ma n’ala ọma jijiji ahụ e gburu mmadụ puku asaa: ndị fọdụrụ wee tụọ ụjọ, nye Chineke nke eluigwe otuto. Mkpughe 11:13.

The period of transition associated with 538, when Rome changed from pagan to papal, is also the change in Daniel chapter eight from masculine to the feminine, which symbolically is from statecraft to churchcraft. The prophecy of “seven times” bears the signature of “truth” for the first letter (723 BC) illustrates the twenty-second and last letter of the Hebrew alphabet (1798), while the thirteenth and middle letter represents rebellion (538). Daniel identifies that the “transgression” that is symbolized by the expression “the transgression of desolation” was the combination of church and state, with the church in control of the relationship. That “transgression” represents 538, which is the middle and metaphorically the thirteenth letter of the three primary waymarks in the period of the seven times against the ten northern tribes of Israel.

Oge mgbanwe a jikọtara ya na 538, mgbe Rom gbanwere site n’ịbụ nke ndị ọgọ mmụọ gaa n’ịbụ nke ndị pope, bụkwa mgbanwe ahụ dị na Daniel isi nke asatọ site n’okike nwoke gaa n’okike nwanyị, nke n’ihe nnọchianya pụtara site n’ọrụ ọchịchị steeti gaa n’ọrụ ọchịchị ụka. Amụma nke “oge asaa” na-eburu akara nke “eziokwu” n’ihi na akwụkwọ ozi mbụ (723 BC) na-egosi akwụkwọ ozi nke iri abụọ na abụọ na nke ikpeazụ nke mkpụrụedemede Hibru (1798), ebe akwụkwọ ozi nke iri na atọ na nke dị n’etiti na-anọchi anya nnupụisi (538). Daniel na-akọwapụta na “mmehie” ahụ nke okwu a bụ “mmehie nke mbibi” na-anọchi anya ya bụ njikọta nke ụka na steeti, ebe ụka na-achịkwa mmekọrịta ahụ. “Mmehie” ahụ na-anọchi anya 538, nke bụ nke dị n’etiti ma, n’ihe atụ, bụrụkwa akwụkwọ ozi nke iri na atọ n’ime akara ụzọ atọ bụ isi n’oge nke oge asaa megide agbụrụ iri nke ugwu nke Izrel.

In 1798, the “time of the end” as set forth in verse forty of Daniel chapter eleven, atheistic France, the king of the south delivered the deadly wound to the papacy, the king of the north. In 1989 the papacy retaliated against the atheistic king of the south, who had then become the Soviet Union. The retaliation included a secret alliance between the United States and the Vatican. The sweeping away of the Soviet Union in 1989 ends the written prophetic message of verse forty, and the next verse, verse forty-one, represents the Sunday law in the United States. Thus, from the collapse of the Soviet Union in 1989 until the Sunday law in the next verse we have been living in the hidden history of verse forty.

N’afọ 1798, n’ime “oge ọgwụgwụ” dịka e depụtara ya n’amaokwu nke iri anọ nke Daniel isi nke iri na otu, France na-ekweghị na Chineke, eze nke ndịda, nyere papacy, eze nke ugwu, ọnya ahụ na-egbu egbu. N’afọ 1989 papacy laghachiri imegwara eze nke ndịda ahụ na-ekweghị na Chineke, onye n’oge ahụ aghọwo Soviet Union. Nmegide ahụ gụnyere njikọ nzuzo n’etiti United States na Vatican. Ikpochapụ Soviet Union n’afọ 1989 na-eme ka ozi amụma e dere n’amaokwu nke iri anọ kwụsị, ma amaokwu na-esonụ, amaokwu nke iri anọ na otu, na-anọchi anya iwu Sunday na United States. Ya mere, site n’odida Soviet Union n’afọ 1989 ruo n’iwu Sunday dị n’amaokwu na-esonụ ka anyị biriwo n’akụkọ ihe mere eme zoro ezo nke amaokwu nke iri anọ.

Verse forty begins by identifying a king of the south and north in 1798, and then in 1989 a king of the south and north, as well as a third power represented by the chariots, ships and horsemen.

Amaokwu nke iri anọ na-amalite site n’ịkọwa eze nke ndịda na nke ugwu n’afọ 1798, ma mesịa n’afọ 1989 eze nke ndịda na nke ugwu, nakwa ike nke atọ nke ụgbọ-ịnyịnya agha, ụgbọ mmiri, na ndị na-agba ịnyịnya nọchiri anya ya.

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

> Ma n’oge ọgwụgwụ ka eze nke ndịda ga-akụgharia ya; eze nke ugwu ga-abịakwa megide ya dị ka ifufe-oke, ya na ụgbọ-ala agha, na ndị na-agba ịnyịnya, na ọtụtụ ụgbọ mmiri; ọ ga-abanyekwa n’ime mba ndị ahụ, ọ ga-ejubiga ókè ma gafee. Daniel 11:40.

At the “time of the end” in 1798 a literal general of Napoleon entered the Vatican and literally took the pope and incarcerated him. In 1989 the retaliation for 1798 took place. There had been prophetic transitions which took place in the history between 1798 and 1989 that are important to note. Atheistic France, the king of the south in the 1798 time period was the first spiritual king of the south, and Putin’s Russia is destined to be its last. France is identified in Revelation eleven, which is directly identified by Sister White as atheistic France. One of the two symbols which identify France in chapter eleven is Egypt, which Sister White identifies as a symbol of atheism. In the chapter the beast who ascends out of the bottomless pit was atheism that came into history during that time period.

N’oge “njedebe nke ọgwụgwụ” n’afọ 1798, otu jeneraal n’ezie nke Napoleon batara na Vatican ma n’ezie jide pope ahụ, wee tụọ ya mkpọrọ. N’afọ 1989, mmeghachi omume maka 1798 mere. E nwere mgbanwe amụma ụfọdụ mere n’akụkọ ihe mere eme dị n’etiti 1798 na 1989, bụ́ ndị dị mkpa iburu n’obi. France na-ekweghị na Chineke, bụ eze nke ndịda n’oge 1798, bụ eze ime mmụọ mbụ nke ndịda, ma e kpebiela na Russia nke Putin ga-abụ nke ikpeazụ ya. A kọwara France n’Akpughe isi nke iri na otu, nke Sister White kpọmkwem kpọrọ France na-ekweghị na Chineke. Otu n’ime ihe nnọchianya abụọ ndị na-akọwa France n’isi nke iri na otu bụ Ijipt, nke Sister White na-akọwa dịka ihe nnọchianya nke ekweghị na Chineke. N’isi ahụ, anụ ọhịa ahụ nke si n’olulu enweghị nsọtụ pụta bụ ekweghị na Chineke nke batara n’akụkọ ihe mere eme n’oge ahụ.

Atheism comes into history beginning with France in the 1798 time period and by 1989 the spiritual king of atheism has become the Soviet Union. The sweeping away of the Soviet Union in 1989 in fulfillment of a secret alliance between Pope John Paul II and Ronald Reagan had been typified in verse ten of Daniel chapter eleven, and a second witness to verse ten is found in Isaiah’s passage of the two curses of twenty-five hundred and twenty years against the northern and southern kingdoms of Israel as set forth in chapters seven through eleven.

Ekweghị na Chineke na-abata n’akụkọ ihe mere eme malite na France n’oge 1798, ma ka ọ na-erule 1989, eze ime mmụọ nke ekweghị na Chineke aghọwo Soviet Union. Ikpochapụ Soviet Union n’afọ 1989, n’imezu njikọ nzuzo dị n’etiti Pope John Paul II na Ronald Reagan, ka e gosiri dịka ihe atụ ya n’amaokwu nke iri nke Daniel isi nke iri na otu; a na-ahụkwa àmà nke abụọ nye amaokwu nke iri ahụ n’ebe amụma Aịzaya banyere nkọcha abụọ nke afọ puku abụọ na narị ise na iri abụọ megide alaeze ugwu na alaeze ndịda nke Izrel dị, dịka e debere ya n’isi nke asaa ruo nke iri na otu.

1989 therefore becomes the point of reference for resolving the prophetic riddles of the last days. It was then that verse forty was unsealed. It can now be recognized that verse forty begins in 1798 and ends at the Sunday law of verse forty-one.

Ya mere, afọ 1989 ghọrọ ebe e si atụ aro maka idozi ilu amụma nke ụbọchị ikpeazụ. Ọ bụ mgbe ahụ ka e kpughere amaokwu nke iri anọ. Ugbu a, a pụrụ ịmata na amaokwu nke iri anọ malitere n’afọ 1798 ma kwụsị na iwu Ụka nke amaokwu nke iri anọ na otu.

At the Sunday law the United States will speak as a dragon and end its rule as the sixth kingdom of Bible prophecy. It began its time to reign in 1798, when the fifth kingdom received a deadly wound. In 1798 the United States passed the Alien and Sedition Acts, thus typifying the end of the sixth kingdom at it’s very beginning. Verse forty is therefore the history of the United States as the sixth kingdom of Bible prophecy.

N’iwu ụbọchị Sọnde, United States ga-ekwu okwu dị ka dragọn, ma kwụsị ọchịchị ya dịka alaeze nke isii n’amụma Baịbụl. Ọ malitere oge ọchịchị ya n’afọ 1798, mgbe alaeze nke ise natara ọnya na-egbu egbu. N’afọ 1798, United States nyere Iwu Alien and Sedition Acts, si otú a bụrụ ihe nnọchianya nke njedebe alaeze nke isii site ná mmalite ya kpọmkwem. Ya mere, amaokwu nke iri anọ bụ akụkọ ihe mere eme nke United States dịka alaeze nke isii n’amụma Baịbụl.

1798 is the first letter of the Hebrew alphabet, the Sunday law is the twenty-second and last letter of the Hebrew alphabet and 1989 is the waymark in the middle that represents the rebellion symbolized by the number thirteen and the thirteenth letter of the Hebrew alphabet. 1989 represents the rebellion of Reagan’s secret alliance with the antichrist of Bible prophecy. 1989 introduces the first of the last eight presidents that reign during a period of escalating rebellion against the Constitution. 1989 began a testing process among Seventh-day Adventists that is designed to produce two classes of worshippers. The faithful are the few the unfaithful are the many. 1989 represents the center waymark of verse forty, and it represents the rebellion symbolized by the thirteenth letter. Verse forty bears the signature of “truth.”

1798 bụ mkpụrụedemede mbụ nke mkpụrụedemede Hibru, iwu Sọnde bụ mkpụrụedemede nke iri abụọ na abụọ na nke ikpeazụ nke mkpụrụedemede Hibru, ma 1989 bụ ihe ịrịba ama dị n’etiti nke na-anọchite nnupụisi nke ọnụọgụ iri na atọ na mkpụrụedemede nke iri na atọ nke mkpụrụedemede Hibru ji akọwa. 1989 na-anọchite nnupụisi nke njikọ nzuzo Reagan na onye ahụ na-emegide Kraịst nke amụma Akwụkwọ Nsọ. 1989 na-ebute onye mbụ n’ime ndị isi ala asatọ ikpeazụ ahụ na-achị n’oge nnupụisi na-arịwanye elu megide Iwu Ukwu. 1989 malitere usoro nnwale n’etiti ndị Seventh-day Adventists nke e mere iji mepụta òtù abụọ nke ndị na-efe ofufe. Ndị kwesịrị ntụkwasị obi bụ mmadụ ole na ole; ndị na-ekwesịghị ntụkwasị obi bụ ọtụtụ mmadụ. 1989 na-anọchite ihe ịrịba ama dị n’etiti nke amaokwu nke iri anọ, ọ na-anọchitekwa nnupụisi nke mkpụrụedemede nke iri na atọ ji akọwa. Amaokwu nke iri anọ na-ebu akara aka nke “eziokwu.”

Verse forty has kings of the north and the south who are different in the history at the end of the verse. It also has the United States, who according to John is the false prophet who works with the dragon and beast to lead the world to Armageddon. The king of the south in verse forty is the dragon, the king of the north is the beast; the chariots, ships and horsemen are the false prophet. The fulfillment of verse forty in 1989 becomes an important prophetic attribute for understanding verses eleven through fifteen. If you are not right on 1989, you cannot logically be right about the history we are in today.

Amaokwu nke iri anọ nwere ndị eze nke ugwu na nke ndịda ndị dị iche n’akụkọ ihe mere eme n’ọgwụgwụ amaokwu ahụ. O nwekwara United States, onye, dị ka Jọn si kwuo, bụ onye amụma ụgha nke na-arụkọ ọrụ na dragọn ahụ na anụ ọhịa ahụ iduga ụwa gaa Armagedọn. Eze nke ndịda n’amaokwu nke iri anọ bụ dragọn ahụ, eze nke ugwu bụ anụ ọhịa ahụ; ụgbọ agha, ụgbọ mmiri na ndị agha ịnyịnya bụ onye amụma ụgha ahụ. Mmezu nke amaokwu nke iri anọ n’afọ 1989 ghọrọ njirimara amụma dị mkpa maka ịghọta amaokwu nke iri na otu ruo nke iri na ise. Ọ bụrụ na ị naghị ezi ihe banyere 1989, ị pụghị n’ụzọ ezi uche dị na ya ịdị ezi ihe banyere akụkọ ihe mere eme anyị nọ n’ime ya taa.

From 1989 unto the Sunday law three proxy wars for the papacy are represented in verses ten through fifteen. These verses must be considered as one continuous history for the same “Antiochus Magnus” is found in the three battles represented in the historical fulfillment of verses ten through fifteen.

Site n’afọ 1989 ruo n’iwu ụbọchị Sọnde, a na-anọchi anya agha nnọchi anya atọ maka ọchịchị papa n’amaokwu iri ruo iri na ise. A ghaghị ile amaokwu ndị a anya dịka otu akụkọ ihe mere eme na-aga n’ihu, n’ihi na otu “Antiochus Magnus” ahụ ka a na-ahụ n’agha atọ ahụ e gosiri n’ime mmezu akụkọ ihe mere eme nke amaokwu iri ruo iri na ise.

All three battles are one prophetic line, for Antiochus Magnus was in each of the three battles. Verse ten, and Isaiah 8:8 provide two witnesses to the fulfillment of verse forty in 1989. Verse forty is the point of reference in verse ten and Isaiah 8:8. The “chariots, ships and horsemen” represent the two horns of the earth beast in chapter thirteen of Revelation. At the end, when the United States “speaks as a dragon” the two horns are no longer Republicanism and Protestantism. At that time the so-called Protestants will join with Catholicism, and the Constitutional Republic will be changed into a dictatorship. In that time period the two horns of the earth beast will be economic and military strength. In chapter thirteen of Revelation the United States forces the world to accept the mark of the beast in order to buy and sell, and also upon threat of death. Those two horns are Daniel’s “ships” representing economic power and his “horsemen and chariots” representing military strength.

Agha atọ ahụ niile bụ otu ahịrị amụma, n’ihi na Antiochus Magnus nọ n’ime agha atọ ahụ ọ bụla. Amaokwu nke iri, na Aịzaya 8:8, na-enye ndị akaebe abụọ banyere mmezu nke amaokwu nke iri anọ n’afọ 1989. Amaokwu nke iri anọ bụ ebe ntụaka dị n’amaokwu nke iri na Aịzaya 8:8. “Ụgbọ agha, ụgbọ mmiri na ndị na-agba ịnyịnya” na-anọchi anya mpi abụọ nke anụ ọhịa nke ụwa n’isi nke iri na atọ nke Mkpughe. N’ọgwụgwụ, mgbe United States “na-ekwu okwu dị ka dragọn,” mpi abụọ ahụ abụghịzi Republicanism na Protestantism. N’oge ahụ, ndị a na-akpọ ndị Protestant ga-esonyere Katọlik, a ga-agbanwekwa Constitutional Republic ghọọ ọchịchị aka ike. N’oge ahụ, mpi abụọ nke anụ ọhịa nke ụwa ga-abụ ike akụ na ụba na ike agha. N’isi nke iri na atọ nke Mkpughe, United States na-amanye ụwa ka ọ nabata akara nke anụ ọhịa ahụ ka ha wee nwee ike ịzụ na ire, nakwa n’okpuru iyi egwu ọnwụ. Mpi abụọ ahụ bụ “ụgbọ mmiri” Daniel na-anọchi anya ike akụ na ụba ya, na “ndị na-agba ịnyịnya na ụgbọ agha” ya na-anọchi anya ike agha.

1989 establishes that when applying the historical fulfillment of the battles of Raphia and Panium in verses eleven through fifteen, the same prophetic methodology that was employed to understand 1989 and the collapse of the Soviet Union must be used for Antiochus Magnus was in all three battles represented in verses ten through fifteen. Antiochus represents the power of chariots, ships and horsemen, who in 1989 was Ronald Reagan, the first of eight presidents, of which the last was also the sixth and is now the eighth that is of the seven.

1989 na-eguzobe na, mgbe a na-etinye mmezu akụkọ ihe mere eme nke agha Raphia na Panium n’ọrụ n’amaokwu nke iri na otu ruo iri na ise, a ga-eji otu usoro amụma ahụ e ji ghọta 1989 na ọdịda nke Soviet Union, n’ihi na Antiochus Magnus nọchiri anya n’agha atọ ahụ niile a kọwara n’amaokwu nke iri ruo iri na ise. Antiochus na-anọchi anya ike nke ụgbọ-ịnyịnya agha, ụgbọ mmiri, na ndị na-agba ịnyịnya, onye n’afọ 1989 bụ Ronald Reagan, onye mbụ n’ime ndị isi ala asatọ, nke onye ikpeazụ n’ime ha bụkwa onye nke isii ma bụrụ ugbu a onye nke asatọ nke sitere na ndị asaa.

According to Isaiah twenty-three the papal power, (the whore who commits fornication with the kings of the earth) would be hidden during the reign of the United States as the sixth kingdom of Bible prophecy. In 1989 the United States, that had been typified by Antiochus Magnus was the proxy power of the papacy in its warfare against the beast of atheism that delivered it a deadly wound in 1798.

Dị ka Aịzaịa isi nke iri abụọ na atọ si kwuo, ike papal ahụ, (akwọnaanyị ahụ nke na ndị eze nke ụwa na-akwa iko) ga-ezobe n’oge ọchịchị nke United States dịka alaeze nke isii nke amụma Akwụkwọ Nsọ. N’afọ 1989, United States, nke e jirila Antiochus Magnus mee ihe nnọchianya ya, bụ ike nnọchi anya nke papacy n’agha ya megide anụ ọhịa nke ekweghị na Chineke, nke nyere ya ọnya na-egbu egbu n’afọ 1798.

The three battles of verse ten through fifteen represent warfare between the king of the north, who as the hidden whore of Tyre, employs proxy powers as she moves towards the restoration of her power and the defeat of the king of atheism—the king of the south. The historical fulfillments of the three battles of verses ten through fifteen instruct us that in the first and last battles Antiochus Magnus won, but the middle battle he lost. The prophetic characteristics of the 1989 Ronald Reagan years with Pope John Paul II and the collapse of the Soviet Union will have a counterpart in the last of the three battles, for these verses are what is unsealed just before probation closes. As verse forty was unsealed in 1798 and then again in 1989, the verse was unsealed at the end, beginning in July 2023.

Agha atọ ndị dị n’amaokwu nke iri ruo nke iri na ise na-anọchi anya agha dị n’etiti eze ugwu, onye, dịka akwụna zoro ezo nke Taịa, na-eji ike nnọchi anya arụ ọrụ ka ọ na-agakwuru mweghachi nke ike ya na mmeri megide eze nke ekweghị na Chineke—eze ndịda. Mmezu ndị mere eme nke agha atọ ahụ nke amaokwu nke iri ruo nke iri na ise na-akụziri anyị na n’agha mbụ na nke ikpeazụ Antiochus Magnus meriri, ma n’agha etiti o merụrụ emeri. Àgwà amụma nke afọ 1989 nke Ronald Reagan na Pope John Paul II na ọdịda nke Soviet Union ga-enwe ihe kwekọrọ na ya n’agha ikpeazụ n’ime agha atọ ahụ, n’ihi na amaokwu ndị a bụ ihe a na-emeghe akara ya tupu oge mmechi nke amara eruo. Dịka e meghere amaokwu nke iri anọ akara ya n’afọ 1798 ma mesịa ọzọ n’afọ 1989, e meghere amaokwu ahụ akara ya na njedebe, malite na Julaị 2023.

The Revelation of Jesus Christ is unsealed just before probation closes and it includes the preeminent truth that Jesus is the first and the last, and as such always illustrates the end with the beginning. Probation closes for Adventism at the Sunday law, and just before the close of probation the Revelation of Jesus Christ is unsealed. The message which concludes at the closed door of the Sunday law is the message of the Midnight Cry, which led to the closed door of October 22, 1844 in Millerite history. The unsealing of 1798 in the beginning of verse forty which is also the beginning of the United States as the sixth kingdom of Bible prophecy typified the unsealing of 1989 in the middle of verse forty and the start of the progressive ending of the United States. The unsealing in 1798 which typified 1989 represents two witnesses to the unsealing of the message of the Midnight Cry in 2023. The line, with its three waymarks 1798, 1989 and 2023 identifies the internal work of purifying ten virgins and the external line of the sixth kingdom of Bible prophecy.

Mkpughe nke Jisọs Kraịst ka e kpughere kpọmkwem tupu oge amara emechie, ọ gụnyekwara eziokwu kachasị elu na Jisọs bụ onye mbụ na onye ikpeazụ, na dịka nke a, Ọ na-egosi ngwụcha mgbe niile site na mmalite. Oge amara na-emechi maka Adventism n’iwu Sọnde, ma kpọmkwem tupu mmechi nke oge amara, a na-ekpughe Mkpughe nke Jisọs Kraịst. Ozi ahụ nke na-agwụ na ụzọ emechiri emechi nke iwu Sọnde bụ ozi nke Mkpu Etiti Abalị, nke duru gaa n’ụzọ emechiri emechi nke Ọktoba 22, 1844 n’akụkọ ihe mere eme nke ndị Miller. Mmeghe ahụ nke 1798 na mmalite nke amaokwu iri anọ, nke bụkwa mmalite nke United States dịka alaeze nke isii nke amụma Akwụkwọ Nsọ, jiri dị ka onyinyo nke mmeghe nke 1989 n’etiti amaokwu iri anọ na mmalite nke njedebe na-aga n’ihu nke United States. Mmeghe ahụ n’afọ 1798 nke jiri bụrụ onyinyo nke 1989 na-anọchite anya ndị àmà abụọ nye mmeghe nke ozi Mkpu Etiti Abalị n’afọ 2023. Ahịrị ahụ, ya na ihe ịrịba ama ụzọ ya atọ, 1798, 1989 na 2023, na-akọwapụta ọrụ ime nke ime ka ụmụ agbọghọ iri dị ọcha na ahịrị mpụga nke alaeze nke isii nke amụma Akwụkwọ Nsọ.

The battle set forth in verse eleven which was fulfilled at the Battle of Raphia when Antiochus was defeated by Ptolemy, represents a defeat of the papal proxy power, who in this current battle is the Nazi’s of the Ukraine allied with the Western European globalist nations that make up the EU, NATO and are in lock step with the political and economic globalists of the United Nations. If Antiochus Magnus was at all three battles and represents the papal proxy power against the king of the south, how can it be the United States in 1989, then the Ukrainians as typified by the Battle of Raphia and then the United States again at the Battle of Panium? Verse ten is the key to verses eleven through fifteen for its fulfillment in 1989 provides an illustration of the prophetic characteristics of the first of the three proxy wars. What is the prophetic justification for identifying Antiochus as the papal proxy power, while not applying the United States to each of the three battles?

Agha ahụ e gosipụtara n’amaokwu nke iri na otu, nke mezuru n’Agha Raphia mgbe Ptolemy meriri Antiochus, na-anọchite anya mmeri e meriri ike nnọchi anya nke papacy, onye n’agha a dị ugbu a bụ ndị Nazi nke Ukraine jikọrọ aka na mba ndị globalist nke Ọdịda Anyanwụ Europe, ndị mejupụtara EU, NATO, ma na-agbasokwa otu nzọụkwụ na ndị globalist ndọrọ ndọrọ ọchịchị na akụ na ụba nke United Nations. Ọ bụrụ na Antiochus Magnus nọ n’agha atọ ahụ niile ma na-anọchite anya ike nnọchi anya nke papacy megide eze nke ndịda, kedu ka o ga-esi bụrụ United States n’afọ 1989, mgbe ahụ ndị Ukraine dị ka e si gosipụta ya n’ụdị Agha Raphia, ma mesịa bụrụ United States ọzọ n’Agha Panium? Amaokwu nke iri bụ isiokwu nke amaokwu nke iri na otu ruo nke iri na ise, n’ihi na mmezu ya n’afọ 1989 na-enye ihe osise nke njirimara amụma nke agha nnọchi anya nke mbụ n’ime agha atọ ahụ. Gịnị bụ nkwado amụma maka ịkọwa Antiochus dị ka ike nnọchi anya nke papacy, ebe a naghị etinye United States n’agha atọ ahụ nke ọ bụla?

In the history of the Ukrainian war, which has been typified by the battle of Raphia the United States employed the Nazi’s of the Ukraine as their proxy power in the very history where they are forming and image of the papacy, the power who always and only uses proxy powers to do her dirty work.

N’akụkọ ihe mere eme nke agha Ukraine, nke agha Raphia egosila n’ụdị ya, United States jiri ndị Nazi nke Ukraine dị ka ike nnọchi anya ha n’ime kpọmkwem akụkọ ihe mere eme ahụ ebe ha na-akpụpụta oyiyi nke papacy, bụ ike ahụ nke na-eji mgbe niile, ma naanị, ike nnọchi anya emezu ọrụ ọjọọ ya.

To answer the question of proxy powers in verses ten through fifteen involves a prophetic study of the characteristics of Antiochus as a symbol. The Diadochi Wars were a series of conflicts from 323–281 BC among the Diadochi (Greek for “successors”), the generals and successors of Alexander the Great, who fought for control of his vast empire after his death in 323 BC. The first Antiochus was Antiochus I Soter, the son of Seleucus I Nicator, one of Alexander’s Diadochi (successors), who founded the Seleucid Empire.

Iji zaa ajụjụ banyere ike ndị nnọchi anya n’amaokwu iri ruo iri na ise gụnyere ọmụmụ amụma nke àgwà Antiochus dị ka akara ngosi. Agha ndị Diadochi bụ usoro ọgụ sitere n’afọ 323–281 T.K. n’etiti ndị Diadochi (okwu Grik nke pụtara “ndị nọchiri anya”), bụ́ ndị ọchịagha na ndị nọchiri anya Alexander Onye Ukwu, ndị lụrụ ọgụ maka ịchị alaeze ukwu ya sara mbara mgbe ọ nwụsịrị n’afọ 323 T.K. Antiochus mbụ bụ Antiochus I Soter, nwa Seleucus I Nicator, otu n’ime ndị Diadochi (ndị nọchiri anya) nke Alexander, onye tọrọ ntọala Alaeze Seleucid.

The name Antiochus can be understood to mean one who stands in place of, in order to support. Antiochus is a symbol of Rome, and papal Rome is the antichrist, which possesses a similar symbolism as does Antiochus. Antiochus as a name represented the son of the founder of the Seleucid Empire, and in that sense, Antiochus stood in the place of his father, he stood as his proxy. Sister White identifies both Satan and the pope as the antichrist, and states that the pope is Satan’s representative on earth. It became a prominent dynastic name in the Seleucid Empire, partly due to its association with Antiochus I Soter and the city of Antioch, named after either Seleucus I’s father or son. The pope is the proxy for Satan, and symbolically the name Antiochus represents a proxy for his father, the founder of the northern kingdom who located its capital in Babylon.

Aha a bụ Antiochus nwere ike ịghọta na ọ pụtara onye na-eguzo n’ọnọdụ onye ọzọ, iji kwado ya. Antiochus bụ ihe nnọchianya nke Rom, ma Rom nke ndị pope bụ onye ahụ na-emegide Kraịst, nke nwere ihe nnọchianya yiri nke Antiochus. Antiochus, dịka aha, nọchiri anya nwa nwoke nke onye guzobere Alaeze Ukwu Seleucid, ma n’echiche ahụ, Antiochus guzoro n’ọnọdụ nna ya, ọ guzoro dị ka onye nnọchi anya ya. Sister White na-akọwapụta ma Setan ma pope dị ka onye ahụ na-emegide Kraịst, ma kwuo na pope bụ onye nnọchi anya Setan n’ụwa. Ọ ghọrọ aha eze na-adị mkpa n’usoro ọmụmụ eze nke Alaeze Ukwu Seleucid, n’otu akụkụ n’ihi njikọ ya na Antiochus I Soter na obodo Antiọk, nke a kpọrọ aha ya site n’aha nna ma ọ bụ nwa Seleucus I. Pope bụ onye nnọchi anya Setan, ma n’ihe nnọchianya, aha Antiochus nọchiri anya onye nnọchi anya nna ya, onye guzobere alaeze ugwu ma debe isi obodo ya na Babilọn.

After Alexander the Great’s death in 323 BC, his empire fragmented among the Diadochi (successors). In the Partition of Babylon (323 BC), Seleucus was initially appointed as the commander of the Companion cavalry (a prestigious military post) under Perdiccas, the regent of Alexander’s empire. By 321 BC, Seleucus was appointed satrap (governor) of Babylonia during the Partition of Triparadisus, following Perdiccas’ death and further negotiations among the Diadochi. In 316 BC, Antigonus I Monophthalmus, another Diadoch, forced Seleucus to flee Babylon due to Antigonus’ growing power. Seleucus sought refuge with Ptolemy I Soter in Egypt. In 312 BC, Seleucus returned to Babylon with a small force provided by Ptolemy. He defeated Antigonus’ forces and retook Babylon, marking the establishment of his power base. This event is often considered the founding of the Seleucid Empire, with 312 BC as the start of the Seleucid Era in historical reckoning.

Mgbe Alexander the Great nwụsịrị n’afọ 323 T.K., alaeze ya kewara n’etiti ndị Diadochi (ndị nọchiri ya). N’Nkewa Babilọn (323 T.K.), e buru ụzọ họpụta Seleucus dị ka ọchịagha nke ndị agha ịnyịnya ndị Companion (ọrụ agha a na-akwanyere ugwu nke ukwuu) n’okpuru Perdiccas, onye nlekọta alaeze Alexander. Ka ọ na-erule afọ 321 T.K., e họpụtara Seleucus ka ọ bụrụ satrap (gọvanọ) nke Babilọnia n’oge Nkewa Triparadisus, mgbe Perdiccas nwụsịrị na mgbe mkparịta ụka ndị ọzọ n’etiti ndị Diadochi gasịrị. N’afọ 316 T.K., Antigonus I Monophthalmus, Diadoch ọzọ, manyere Seleucus ịgbapụ n’Babilọn n’ihi ike Antigonus na-abawanye. Seleucus gbara ọsọ ndụ n’ebe Ptolemy I Soter nọ n’Ijipt. N’afọ 312 T.K., Seleucus laghachiri Babilọn ya na obere ndị agha Ptolemy nyere ya. O meriri ndị agha Antigonus ma weghachite Babilọn, nke gosipụtara ntọala nke isi ike ọchịchị ya. A na-elekarị ihe omume a anya dịka ntọala nke Alaeze Seleucid, ebe a na-ewere afọ 312 T.K. dịka mmalite Oge Seleucid n’ịgụ akụkọ ihe mere eme.

The name Seluecus is derived from Greek and comes from the root selas (σέλας), meaning “light,” “radiance,” or “flame.” The name suggests brilliance or illumination, fitting for a prominent figure like Seleucus I Nicator, the founder of the Seleucid Empire and who typifies the father who had been the light bearer in heaven.

Aha Seluecus sitere n’asụsụ Grik ma bụrụ nke sitere n’akụkụ mgbọrọgwụ okwu selas (σέλας), nke pụtara “ìhè,” “nchapụta,” ma ọ bụ “ire ọkụ.” Aha ahụ na-egosi ọmarịcha nchapụta ma ọ bụ ime ka e nwee ìhè, nke dabara adaba nye onye a ma ama dịka Seleucus I Nicator, onye guzobere Alaeze Seleucid ma bụrụkwa onye na-anọchi anya nna ahụ bụ onye buruburu ìhè n’eluigwe.

> “To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.

> “Iji nweta uru na nsọpụrụ nke ụwa, e mere ka chọọchị chọọ amara na nkwado nke ndị ukwu nke ụwa; ma ebe o si otu a jụ Kraịst, e duuru ya ka o nye nkwado nrubeisi ya nye onye nnọchi anya Setan—bishọp nke Rom.” The Great Controversy, 50.

Antiochus Magnus represents the proxy of papal power, as the pope represents the proxy of Satan. The symbolism of Antiochus allows for differing proxy powers, just as there have been many popes. Reagan was the proxy of 1989, the Ukraine became the proxy of the United States in 2014 and Trump is the proxy at the Battle of Panium. Reagan was the first, Trump is the last and Zelenskyy is the rebellion in the middle.

Antiochus Magnus na-anọchi anya onye nnọchi anya ike papal, dịka poopu na-anọchi anya onye nnọchi anya Setan. Ihe nnọchianya nke Antiochus na-enye ohere ka e nwee ike nnọchi anya dị iche iche, dịka e nweworo ọtụtụ poopu. Reagan bụ onye nnọchi anya nke 1989, Ukraine ghọrọ onye nnọchi anya nke United States n’afọ 2014, ma Trump bụ onye nnọchi anya n’Agha Panium. Reagan bụ onye mbụ, Trump bụ onye ikpeazụ, Zelenskyy bụkwa nnupụisi ahụ dị n’etiti.

Back to Articles