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# The Book of Daniel - Number One-Hundred and Seventy-Nine

Akwụkwọ Daniel—Nọmba Otu-Narị na Iri Asaa na Itoolu

The Midnight Cry and Rome’s Prophetic Role: Unveiling the Last Days in the Book of Daniel

Mkpu N’Etiti Ụra na Ọrụ Amụma nke Rom: Ikpughe Ụbọchị Ikpeazụ n’Akwụkwọ Daniel

Author

Jeff Pippenger

Published

April 9, 2024

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We are now on sacred ground, in terms of the book of Daniel, for we have arrived at the verses which represent the Midnight Cry for the one hundred and forty-four thousand. The verses also identify the sealing of the ensign who are lifted up. These are the verses that are the portion from the book of Daniel that relates to the last days that is unsealed, and represent Daniel’s expression of the Revelation of Jesus Christ that is unsealed when the “time is at hand,” just before probation closes in verse sixteen.

Anyị nọ ugbu a n’ala nsọ, n’ihe gbasara akwụkwọ Daniel, n’ihi na anyị eruola n’amaokwu ndị na-anọchi anya Mkpu Etiti Abalị maka otu narị puku na iri anọ na anọ. Amaokwu ndị a na-akọwakwa ịkpuchi akara nke ndị e buliri elu dị ka ọkọlọtọ. Ndị a bụ amaokwu ndị ahụ bụ akụkụ sitere n’akwụkwọ Daniel nke metụtara ụbọchị ikpeazụ nke e mepere emepe, ma na-anọchi anya okwu Daniel banyere Mkpughe nke Jisọs Kraịst nke e mepere emepe mgbe “oge ahụ dị nso,” tupu oge amara emechie n’amaokwu nke iri na isii.

It is Rome that establishes the vision, as represented in verse fourteen of chapter eleven, and it is therefore important to look closely at Rome as we navigate through verses eleven through fifteen, for where there is “no vision, the people perish,” and if you will not believe Isaiah chapter seven, verses eight and nine, “surely you will not be established.”

Ọ bụ Rom na-eguzobe ọhụụ ahụ, dịka e gosiri na amaokwu nke iri na anọ nke isi nke iri na otu, ya mere ọ dị mkpa ile Rom anya nke ọma ka anyị na-agabiga amaokwu nke iri na otu ruo nke iri na ise, n’ihi na ebe “ọ dịghị ọhụụ, ndị mmadụ na-ala n’iyi,” ma ọ bụrụ na unu ekweghị Aịsaịa isi nke asaa, amaokwu nke asatọ na nke itoolu, “n’ezie, a gaghị eme ka unu guzosie ike.”

Uriah Smith references a prophetic rule at least four times in his book, Daniel and the Revelation. That rule identifies that a prophetic power is not identified in prophecy until it becomes “connected” with the people of God. The first reference he addresses it is in connection with the introduction of Babylon into the prophetic testimony.

Uriah Smith na-ezo aka n’iwu amụma otu ugboro ma ọ dịkarịa ala ugboro anọ n’akwụkwọ ya, Daniel and the Revelation. Iwu ahụ na-akọwapụta na a naghị amata ike amụma n’amụma ruo mgbe ọ ga-abụ “ejikọrọ” ya na ndị nke Chineke. Nkọwa mbụ ọ na-eme banyere ya bụ n’ihe metụtara iwebata Babilọn n’ime àmà amụma ahụ.

> “It is a manifest rule of interpretation that we may look for nations to be noticed in prophecy when they become so far connected with the people of God that mention of them becomes necessary to make the records of sacred history complete.” Uriah Smith, Daniel and the Revelation, 46.

> “Ọ bụ iwu nkọwa doro anya na anyị nwere ike ịtụ anya ka a kpọtụrụ mba dị iche iche n’amụma mgbe ha ejikọrọla nke ukwuu na ndị nke Chineke nke mere na ikwu banyere ha ghọworo ihe dị mkpa iji mee ka ndekọ nke akụkọ nsọ zuo oke.” Uriah Smith, Daniel and the Revelation, 46.

At least three other times, Smith addresses the rule, and he points to the “league” of the Jews in each of the three, but in one reference he identifies the league as being fulfilled in 162 BC, but the other two references are in agreement with the modern historians, who identify the fulfillment of the “league” of the Jews and Rome as 161 BC.

Ọ dịkarịa ala ugboro atọ ọzọ, Smith na-ekwu maka iwu ahụ, ma n’ime nke ọ bụla n’ime atọ ahụ, ọ na-akọwa “ọgbụgba ndụ” nke ndị Juu; ma n’otu n’ime nrụtụ aka ahụ, ọ na-egosi na mmezu nke ọgbụgba ndụ ahụ mere n’afọ 162 BC, ebe nrụtụ aka abụọ ndị ọzọ kwekọrọ n’echiche ndị ọkà mmụta akụkọ ihe mere eme nke oge a, ndị na-akọwa mmezu nke “ọgbụgba ndụ” nke ndị Juu na Rom dị ka nke mere n’afọ 161 BC.

> “It is unnecessary to remind the reader that earthly governments are not introduced into prophecy till they become in some way connected with the people of God. Rome became connected with the Jews, the people of God at that time, by the famous Jewish League, BC 161. 1 Maccabees 8; Josephus’s Antiquities, book 12, chapter 10, section 6; Prideaux, Vol. II, page 166. But seven years before this, that is, in BC 168, Rome had conquered Macedonia, and made that country a part of its empire. Rome is therefore introduced into prophecy just as, from the conquered Macedonian horn of the goat, it is going forth to new conquests in other directions. It therefore appeared to the prophet, or may be properly spoken of in this prophecy, as coming forth from one of the horns of the goat.” Uriah Smith, Daniel and the Revelation, 175.

> “Ọ dịghị mkpa ichetara onye na-agụ ya na a naghị ebute ọchịchị ụwa n’amụma ruo mgbe ha jikọtara onwe ha n’ụzọ ụfọdụ na ndị nke Chineke. Rome ghọrọ onye ejikọrọ na ndị Juu, bụ́ ndị nke Chineke n’oge ahụ, site n’Ọgbụgba Ndụmọdụ ndị Juu a ma ama, n’afọ 161 T.K. 1 Maccabees 8; Josephus’s Antiquities, akwụkwọ 12, isi 10, ngalaba 6; Prideaux, Mpịakọta nke Abụọ, ibe 166. Ma afọ asaa tupu nke a, ya bụ, n’afọ 168 T.K., Rome emeriela Masedonia, ma mee ala ahụ akụkụ nke alaeze ukwu ya. Ya mere, a na-ebute Rome n’amụma kpọmkwem dịka, site n’mpi ewu ahụ nke Masedonia e meriri emeri, ọ na-apụ ịga n’imeri ọhụrụ n’akụkụ ndị ọzọ. N’ihi ya, ọ pụtara n’anya onye amụma, ma ọ bụkwanụ a pụrụ ikwu ya n’ezi uche n’amụma a, dị ka onye na-apụta site n’otu n’ime mpi ewu ahụ.” Uriah Smith, Daniel and the Revelation, 175.

But Smith also states that it was 162 BC.

Ma Smith kwukwara na ọ bụ 162 T.K.

> “The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 162, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.” Uriah Smith, Daniel and the Revelation, 259.

> “Ọ bụkwa otu ike ahụ ga-eguzo n’Ala Nsọ, rie ya. Rom sonyere ndị nke Chineke, bụ ndị Juu, site n’ọgbụgba-ndụ, n’afọ BC 162, site n’ụbọchị ahụ ka ọ ji nwee ọnọdụ pụtara ìhè n’ime kalenda amụma. Otú ọ dị, o nwetaghị ọchịchị n’elu Judia site n’emeri ya n’ezie ruo n’afọ BC 63; ma mgbe ahụ, n’ụzọ na-esonụ.” Uriah Smith, Daniel and the Revelation, 259.

And then the third time he references the event, he again says 161 BC.

Ma mgbe ahụ, oge nke atọ ọ kpọrọ ihe omume ahụ, o kwughachikwara 161 BC.

> “Having taken us down through the secular events of the empire to the end of the seventy weeks, the prophet, in verse 23, takes us back to the time when the Romans became directly connected with the people of God by the Jewish league, BC 161: from which point we are then taken down in a direct line of events to the final triumph of the church, and the setting up of God’s everlasting kingdom. The Jews, being grievously oppressed by the Syrian kings, sent an embassy to Rome, to solicit the aid of the Romans, and to join themselves in ‘a league of amity and confederacy with them.’ 1 Maccabees 8; Prideaux, II, 234; Josephus’s Antiquities, book 12, chapter 10, section 6. The Romans listened to the request of the Jews, and granted them a decree, couched in these words:—

> “N’ịbụ onye buteworo anyị site n’ihe omume ụwa nke alaeze ukwu ruo na njedebe nke izu iri asaa ahụ, onye amụma ahụ, n’amaokwu nke 23, na-eweghachikwa anyị azụ n’oge ndị Rom bịara jikọọ onwe ha kpọmkwem na ndị Chineke site n’otu nkwekọrịta ndị Juu, BC 161: site n’ebe ahụ ka a na-ebudatazi anyị n’usoro kpọmkwem nke ihe omume ruo n’ọgụgụ mmeri ikpeazụ nke chọọchị, na iguzobe alaeze ebighị ebi nke Chineke. Ndị Juu, ebe ndị eze Siria na-emegbu ha nke ukwuu, zigara ndị nnọchianya ha na Rom, ka ha rịọ enyemaka nke ndị Rom, ma jikọọ onwe ha n’“nkwekọrịta udo na njikọta ọnụ na ha.” 1 Maccabees 8; Prideaux, II, 234; Josephus’s Antiquities, book 12, chapter 10, section 6. Ndị Rom gere arịrịọ ndị Juu ahụ ntị, ma nyekwara ha iwu e dere n’okwu ndị a:—

> “‘The decree of the senate concerning a league of assistance and friendship with the nation of the Jews. It shall not be lawful for any that are subject to the Romans, to make war with the nation of the Jews, nor to assist those that do so, either by sending them corn, or ships, or money; and if any attack be made upon the Jews, the Romans shall assist them as far as they are able; and again, if any attack be made upon the Romans, the Jews shall assist them. And if the Jews have a mind to add to, or to take from, this league of assistance, that shall be done with the common consent of the Romans. And whatever addition shall thus be made, it shall be of force.’ ‘This decree,’ says Josephus, ‘was written by Eupolemus, the son of John, and by Jason, the son of Eleazer, when Judas was high priest of the nation, and Simon, his brother, was general of the army. And this was the first league that the Romans made with the Jews, and was managed after this manner.’” Uriah Smith, Daniel and the Revelation, 271.

> “‘Iwu nke ụlọ omeiwu banyere njikọ aka nke enyemaka na ọbụbụenyi ya na mba ndị Juu. Ọ gaghị abụ ihe iwu kwadoro ka onye ọbụla nọ n’okpuru ndị Rom buso mba ndị Juu agha, ma ọ bụ nyere ndị na-eme otú ahụ aka, ma site n’izigara ha ọka, ma ọ bụ ụgbọ mmiri, ma ọ bụ ego; ma ọ bụrụkwa na a wakpoo ndị Juu, ndị Rom ga-enyere ha aka dịka ha pụrụ ime; ọzọkwa, ọ bụrụ na a wakpoo ndị Rom, ndị Juu ga-enyere ha aka. Ma ọ bụrụ na ndị Juu achọọ itinye ihe n’ime, ma ọ bụ iwepụ ihe n’ime, njikọ aka a nke enyemaka, a ga-eme nke ahụ site n’ọgbakọ nkwenye nke ndị Rom. Ma mgbakwunye ọbụla a ga-eme n’ụzọ dị otu a, ọ ga-adị irè.’ ‘Iwu a,’ ka Josephus kwuru, ‘ka Eupolemus, nwa Jọn, na Jason, nwa Eleazar, dere, n’oge Judas bụ nnukwu onye nchụàjà nke mba ahụ, Simon, nwanne ya, bụrụkwa ọchịagha nke ndị agha. Nke a bụkwa njikọ aka mbụ ndị Rom mere na ndị Juu, e jikwaa ya n’ụzọ a.’” Uriah Smith, Daniel and the Revelation, 271.

It is not my burden to explain why Smith cited 162 BC, other than my assumption it was a typo. My point is in referencing the emphasis he places upon what he identifies as “a manifest rule of interpretation that we may look for nations to be noticed in prophecy when they become so far connected with the people of God that mention of them becomes necessary to make the records of sacred history complete.” When Smith emphasizes that rule, he identifies that Rome became connected with the people of God at the “league,” of verse twenty-three in 161 BC, but Smith identifies that Rome is first introduced into the prophetic narrative in 200 BC, thirty-nine years before 161 BC.

Ọ bụghị ibu ọrụ m ịkọwa ihe mere Smith ji kpọtụrụ 162 BC, ma e wezụga naanị nkwenye m na ọ bụ njehie ide. Isi okwu m dị n’ịtụ aka n’ịkwalite ọ na-enye ihe ọ na-akọwa dịka “iwu nkọwa pụtara ìhè nke na anyị pụrụ ile anya ka a kpọtụrụ mba dị iche iche n’amụma mgbe ha ghọrọ ndị e jikọtara nke ukwuu na ndị nke Chineke nke na ịkpọ ha aha na-abụ ihe dị mkpa iji mee ka ihe ndekọ nke akụkọ nsọ zuo oke.” Mgbe Smith na-emesi iwu ahụ ike, ọ na-egosi na Rome ghọrọ nke e jikọtara na ndị nke Chineke n’oge “njikọ,” nke amaokwu nke iri abụọ na atọ, n’afọ 161 BC, ma Smith na-egosi na a kpọbatara Rome mbụ n’ime akụkọ amụma ahụ n’afọ 200 BC, afọ iri atọ na itoolu tupu 161 BC.

> “A new power is now introduced,—‘the robbers of thy people;’ literally, says Bishop Newton, ‘the breakers of thy people.’ Far away on the banks of the Tiber, a kingdom had been nourishing itself with ambitious projects and dark designs. Small and weak at first, it grew with marvelous rapidity in strength and vigor, reaching out cautiously here and there to try its prowess, and test the vigor of its warlike arm, till, conscious of its power, it boldly reared its head among the nations of the earth, and seized with invincible hand the helm of their affairs. Henceforth the name of Rome stands upon the historic page, destined for long ages to control the affairs of the world, and exert a mighty influence among the nations even to the end of time.

> “A na-ebute ugbu a ike ọhụrụ,—‘ndị na-apụnara ndị nke gị’; n’ezie n’ezie, ka Bishọp Newton na-ekwu, ‘ndị na-agbaji ndị nke gị.’ N’ebe dị anya n’akụkụ osimiri Taịbà, otu alaeze na-azụ onwe ya site n’atụmatụ ọchịchọ-ike na nzube gbara ọchịchịrị. N’mbido ọ dị nta ma na-adịghị ike, ma o toro n’ike na ume n’ụzọ dị ịtụnanya, na-agbatị aka ya nwayọọ nwayọọ ebe a na ebe ahụ iji nwalee ike ya, ma tụọkwa ume aka agha ya, ruo mgbe, n’ịma ike ya nke ọma, o weliri isi ya n’etiti mba nile nke ụwa n’atụghị egwu, werekwa aka a na-apụghị imeri emeri jide nduzi nke ihe omume ha. Site ugbu a gaa n’ihu, aha Rom guzoro n’akwụkwọ akụkọ ihe mere eme, nke a kara aka ruo ogologo ọgbọ nile ịchịkwa ihe omume nke ụwa, ma gosipụtakwa mmetụta dị ukwuu n’etiti mba nile ọbụna ruo na njedebe nke oge.”

> “Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was BC 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt.” Uriah Smith, Daniel and the Revelation, 256.

> “Rom kwuru; Siria na Masedonia wee hụ ozugbo na ọdịdị nke nrọ ha amalitela ịgbanwe. Ndị Rom tinyere aka n’aka eze nta nke Ijipt, kpebisie ike na a ga-echebe ya pụọ n’mbibi ahụ Antiochus na Filip zubere. Nke a bụ BC 200, ma bụrụ otu n’ime mbu mbu ntinye-aka dị mkpa nke ndị Rom n’ihe gbasara Siria na Ijipt.” Uriah Smith, Daniel and the Revelation, 256.

Rome is first introduced into the prophetic narrative in the year 200 BC, and that introduction in verse fourteen, is the most significant reference of Rome in all of Daniel, for it is the very verse that defines Rome as the symbol that establishes the vision. Why Smith could emphasize such a rule of prophecy, then cite 161 BC, while also identifying the year 200 BC, as the point where the power of Rome was “introduced,” is not a problem I wish to resolve. If I have a question that needs to be resolved, it would be whether the rule as defined by Smith is valid or not. If it is valid, then I would argue that verse fourteen, must have a connection with the Jews, that occurred before the league of 161 BC.

A kpọbatara Rom na mbụ n’akụkọ amụma ahụ n’afọ 200 T.K., ma mbubata ahụ n’amaokwu nke iri na anọ bụ ntụaka kacha dị mkpa banyere Rom n’ime Daniel dum, n’ihi na ọ bụ amaokwu ahụ kpọmkwem na-akọwa Rom dịka akara nke na-eme ka ọhụụ ahụ guzobe. Ihe kpatara Smith ji nwee ike ikwusi iwu dị otu a nke amụma ike, ma mgbe ahụ kpọọ afọ 161 T.K., n’otu oge ahụ kwa na-akọwa afọ 200 T.K. dịka oge e “kpọbatara” ike Rom, abụghị nsogbu m chọrọ idozi. Ọ bụrụ na e nwere ajụjụ m kwesịrị idozi, ọ ga-abụ ma iwu ahụ dịka Smith kọwara ya ò ziri ezi ma ọ bụ na ọ zighị ezi. Ọ bụrụ na ọ ziri ezi, mgbe ahụ aga m arụ ụka na amaokwu nke iri na anọ ga-enwerịrị njikọ ya na ndị Juu, nke mere tupu njikọ nke afọ 161 T.K.

I understand that the history of verses thirteen to fifteen, are identifying a history in the last days when papal Rome intrudes herself into prophetic history, and she does so in connection with the United States, who are God’s people in that history. Because Jesus always illustrates the end with the beginning, the year 200 BC, when pagan Rome came into history, must have a connection with people of God in that history. Therefore, I agree with Smith’s rule, even if he found no direct connection between Rome and the Jews in the year 200 BC.

Aghọtara m na akụkọ ihe mere eme nke amaokwu nke iri na atọ ruo nke iri na ise, na-akọwapụta akụkọ ihe mere eme nke ụbọchị ikpeazụ mgbe Rom nke Pope na-etinye onwe ya n’ime akụkọ amụma, ma ọ na-eme nke a n’ịjikọta ya na United States, ndị bụ ndị Chineke n’akụkọ ihe mere eme ahụ. N’ihi na Jisọs na-egosi mgbe niile ọgwụgwụ site na mmalite, afọ 200 T.K., mgbe Rom ndị ọgọ mmụọ batara n’ime akụkọ ihe mere eme, aghaghị inwe njikọ ya na ndị Chineke nọ n’akụkọ ihe mere eme ahụ. Ya mere, ekwere m na iwu Smith ziri ezi, ọbụna ma ọ bụrụ na ọ hụghị njikọ kpọmkwem n’etiti Rom na ndị Juu n’afọ 200 T.K.

Verses eleven and twelve, identify the victory and aftermath of the Battle of Raphia, which occurred in 217 BC, between the Seleucid Empire, led by Antiochus III Magnus, or “The Great”, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy IV Philopator. This battle occurred during the struggle for control over Coele-Syria (southern Syria) and southern Palestine, territories contested between the Ptolemaic and Seleucid kingdoms. Ptolemy IV Philopator’s victory at Raphia allowed him to maintain control over Coele-Syria and southern Palestine for a time.

Amaokwu nke iri na otu na nke iri na abụọ na-akọwapụta mmeri na ihe si n’Agha Raphia pụta, nke mere n’afọ 217 T.K., n’etiti Alaeze Seleucid, nke Antiochus III Magnus, ma ọ bụ “Onye Ukwu ahụ,” duru, na Alaeze Ptolemaic nke Ijipt, nke Eze Ptolemy IV Philopator duru. Agha a mere n’oge ọgụ a lụrụ maka ịchịkọta Coele-Syria (ndịda Syria) na ndịda Palestine, ókèala ndị a na-asọrịta mpi n’etiti alaeze Ptolemaic na Seleucid. Mmeri Ptolemy IV Philopator meriri na Raphia mere ka o nwee ike ijigide ọchịchị ya n’elu Coele-Syria na ndịda Palestine ruo oge ụfọdụ.

The Battle of Panium, which occurred seventeen years later in 200 BC, also known as the Battle of Mount Panium or the Battle of Paneas, was between the Seleucid Empire, led by King Antiochus III, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy V.

Agha Panium, nke mere afọ iri na asaa ka e mesịrị n’afọ 200 BC, nke a makwaara dịka Agha Ugwu Panium ma ọ bụ Agha Paneas, bụ agha dị n’etiti Alaeze Ukwu Seleucid, nke Eze Antiochus III duziri, na Alaeze Ptolemaic nke Ijipt, nke Eze Ptolemy V duziri.

Thirty-one years later, in 167 BC, the Maccabean Revolt, a Jewish rebellion against the Seleucid Empire’s attempts to suppress Jewish religious practices and impose Hellenistic culture, began in the town of Modein, a small town located in the region of Judea, in what is now modern-day Israel.

Afọ iri atọ na otu ka e mesịrị, n’afọ 167 BC, Mmegide ndị Makkabi, bụ nnupụisi ndị Juu megide mgbalị Alaeze Seleucid imechi omume okpukpe ndị Juu ma weta omenala Hellenistic n’ike, malitere n’obodo Modein, bụ obere obodo dị na mpaghara Judia, n’ebe a na-akpọ taa Izrel nke oge a.

The event in question involved the infamous Greek Seleucid ruler, Antiochus IV Epiphanes, who had imposed strict Hellenistic practices on the Jewish population, including the prohibition of Jewish religious observances and the desecration of the Temple in Jerusalem. In an effort to enforce his decrees, Antiochus sent representatives to various towns and villages to compel the Jewish inhabitants to comply with his orders.

Ihe omume a na-ekwu maka ya metụtara eze Gris a ma ama n’aha ọjọọ, onye ọchịchị Seleucid, Antiochus IV Epiphanes, onye tinyere omume ndị Hellenistic siri ike n’ahụ ndị Juu, gụnyere igbochi emume ofufe ndị Juu na ime ka Ụlọ Nsọ dị na Jerusalem bụrụ ihe e merụrụ emerụ. N’ịgbalị ime ka iwu ya guzosie ike, Antiochus zigara ndị nnọchi anya ya n’obodo ukwu na n’obodo nta dị iche iche ka ha manye ndị Juu bi n’ebe ahụ irube isi n’iwu ya.

In Modein, one of the Seleucid officials arrived to enforce the king’s decree by commanding the Jewish inhabitants to participate in pagan rituals and make offerings to Greek gods. An elderly Jewish priest named Mattathias refused to comply with the order and killed both a Jew who stepped forward to offer the sacrifice and the Seleucid official. This act of defiance by Mattathias and his family marked the beginning of the Maccabean Revolt against Seleucid rule.

Na Modein, otu n’ime ndị ọchịchị Seleucid bịarutere ime ka iwu eze ahụ guzosie ike site n’iwu ndị Juu bi n’ebe ahụ ka ha soro n’emume ndị ọgọ mmụọ ma chụọ àjà nye chi ndị Gris. Otu onye nchụàjà Juu meworo agadi aha ya bụ Mattathias jụrụ irube isi n’iwu ahụ, o wee gbuo ma onye Juu nke bịara n’ihu ịchụ àjà ahụ ma onye ọchịchị Seleucid ahụ. Omume nnupụisi a nke Mattathias na ezinụlọ ya bụ nke kpọrọ mmalite Mgbagha Maccabean megide ọchịchị Seleucid.

Mattathias and his five sons, including Judas Maccabee, fled to the hills and began a guerrilla war against the Seleucid forces. The revolt eventually grew in strength and support, leading to a series of military victories against the Seleucids.

Mattathias na ụmụ ya ise, gụnyere Judas Maccabee, gbara ọsọ gaa n’ugwu ma malite agha mgbabọ megide ndị agha Seleucid. Nnupụisi ahụ mechara too n’ike na nkwado, nke butere usoro mmeri agha megide ndị Seleucid.

The events at Modein in 167 BC, were a pivotal moment in Jewish history, marking the beginning of the Maccabean Revolt and the struggle for religious freedom and independence against foreign rule. The rededication of the second temple in Jerusalem, which marks the historical event celebrated during Hanukkah, occurred in 164 BC, three years before the “league” of verse twenty-three.

Ihe ndị mere na Modein n’afọ 167 BC bụ oge dị oke mkpa n’akụkọ ihe mere eme ndị Juu, na-egosi mmalite nke nnupụisi ndị Makkabi na ọgụ maka nnwere onwe okpukpe na nnwere onwe pụọ n’okpuru ọchịchị mba ọzọ. Nsọgharị ọhụrụ nke ụlọ nsọ nke abụọ dị na Jerusalem, nke na-akara ihe omume akụkọ ihe mere eme a na-eme ememe ya n’oge Hanukkah, mere n’afọ 164 BC, afọ atọ tupu “ọgbụgba ndụ” nke amaokwu nke iri abụọ na atọ.

After reclaiming Jerusalem and the Temple, the Maccabees cleansed the Temple of the pagan defilements and restored it to its proper religious use. According to tradition, they found only a single cruse of consecrated oil, enough to light the menorah for only one day. Actually, no contemporary historical witness of that event exists, and it was not until the sixth century that the Jewish fable is found in literature. Sister White compares the apostate Jewish church with the Catholic church, especially emphasizing that both churches base the religion upon human customs and traditions. As with the many various fabricated miracles within the history of the papal Church, the fable of the one days oil lasting for eight days has no historical witness.

Mgbe ha weghachisịrị Jerusalem na Ụlọ Nsọ ahụ, ndị Makkabi sachapụrụ Ụlọ Nsọ ahụ n’ime mmetọ ndị ọgọ mmụọ ma weghachite ya n’ọrụ okpukpe ya kwesịrị ekwesị. Dị ka ọdịnala si kwuo, ha hụrụ naanị otu obere ite mmanụ e doro nsọ, nke ga-ezu naanị ịkụnye menorah ahụ ọkụ otu ụbọchị. N’eziokwu, ọ dịghị ihe akaebe akụkọ ihe mere eme nke oge ahụ n’onwe ya dị banyere ihe omume ahụ, ọ bụghịkwa ruo na narị afọ nke isii ka a hụrụ akụkọ ifo ndị Juu ahụ n’akwụkwọ. Sister White na-atụnyere ụka ndị Juu dapụrụ n’okwukwe na ụka Katọlik, karịsịa na-ekwusi ike na ụka abụọ ahụ na-adabere n’omenala na ọdịnala mmadụ mee okpukpe ahụ. Dịka ọ dị n’ọtụtụ ọrụ ebube dị iche iche e chepụtara n’ime akụkọ ihe mere eme nke ụka papal, akụkọ ifo ahụ banyere mmanụ nke otu ụbọchị ịdịru ụbọchị asatọ enweghị ihe akaebe akụkọ ihe mere eme ọ bụla.

Verse ten, of Daniel chapter eleven, identifies the first battle of the three battles of verse forty, which I have previously identified as three battles of a cold war, as well as, three proxy wars. A sister questioned my defining the Ukrainian War, which is the second of these three wars as cold wars, for as she correctly pointed out there has been abundant death and destruction. What I have been defining in previous articles as the three battles of the “cold war”, was defined in those terms to draw a distinction between these three battles and the three World Wars that occur during the history of the earth beast of Revelation thirteen. These three wars are proxy wars and have also been defined that way.

Amaokwu nke iri, nke Daniel isi nke iri na otu, na-akọwa agha mbụ n’ime agha atọ nke amaokwu nke iri anọ, nke m kọwaworola na mbụ dị ka agha atọ nke agha oyi, nakwa dị ka agha nnọchi anya atọ. Otu nwanyịnna jụrụ ịkọwa m si kọwaa Agha Ukraine, nke bụ nke abụọ n’ime agha atọ ndị a, dịka agha oyi, n’ihi na, dịka ọ kpọrọ nke ọma n’ọnụ, e nweela ọnwụ na mbibi n’uju. Ihe m na-akọwabu n’isiokwu ndị gara aga dịka agha atọ nke “agha oyi,” ka akọwara n’okwu ndị ahụ iji mee ka ọdịiche dị n’etiti agha atọ ndị a na Agha Ụwa atọ nke na-eme n’oge akụkọ ihe mere eme nke anụ ọhịa ụwa nke Mkpughe iri na atọ. Agha atọ ndị a bụ agha nnọchi anya, a kọwakwara ha otu ahụ.

I intend to identify those three battles as “the three battles of verse forty” or proxy wars, from this point onward in these articles, to remove the discrepancy of identifying a hot war as a cold war. By my definition, the three battles of verse forty, do not include the battle of 1798, which is part of verse forty, but only the three battles from the time of the end in 1989 unto the Sunday law of verse forty-one. The three battles are more correctly identified as proxy wars, that are accomplished within the context of the warfare between the king of the north and the king of the south, which in the history of verse forty, represent the warfare between Catholicism (the king of the north) and Communism (the king of the south).

Aga m ewere ịmata agha atọ ahụ dị ka “agha atọ nke amaokwu nke iri anọ” ma ọ bụ agha nnọchi, site ugbu a gaa n’ihu n’isiokwu ndị a, iji wepụ enweghị nkwekọrịta nke ịkpọ agha ọkụ agha oyi. Dị ka nkọwa m si dị, agha atọ nke amaokwu nke iri anọ agụnyeghị agha nke 1798, nke bụ akụkụ nke amaokwu nke iri anọ, kama ọ bụ naanị agha atọ ahụ sitere n’oge ọgwụgwụ na 1989 ruo n’iwu Ụka nke Sọnde nke amaokwu nke iri anọ na otu. A na-amata agha atọ ahụ nke ọma karịa dị ka agha nnọchi, nke a na-emezu n’ime usoro agha dị n’etiti eze ugwu na eze ndịda, nke n’akụkọ ihe mere eme nke amaokwu nke iri anọ na-anọchi anya agha dị n’etiti Katọlik (eze ugwu) na Kọmunizim (eze ndịda).

The first of those three battles identifies the victory of Catholicism over Communism in 1989, as the papacy joined with its proxy army, represented by the United States, in sweeping away the Soviet Union in 1989, though Russia, the head (or “fortress”), was left standing. The current Ukrainian War is once again a battle between Catholicism and Communism, with the papacy employing the Ukrainian government as its proxy against Russia, along with the support of the papacy’s previous proxy power, the United States, including the rest of the globalist western world. That war is represented in verses eleven and twelve, and identifies that Communism (Russia), will prevail over Catholicism.

Nke mbụ n’ime agha atọ ahụ na-akọwapụta mmeri nke Katọlik n’elu Kọmunizim n’afọ 1989, dịka ọchịchị popu jikọtara onwe ya na agha nnọchi anya ya, nke United States nọchiri anya ya, n’ịkpochapụ Soviet Union n’afọ 1989, ọ bụ ezie na Russia, bụ isi ya (ma ọ bụ “ebe e wusiri ike”), ka hapụrụ ka ọ guzo. Agha Ukaren nke ugbu a bụkwa ọzọ agha dị n’etiti Katọlik na Kọmunizim, ebe ọchịchị popu na-eji ọchịchị Ukaren dị ka onye nnọchi anya ya megide Russia, tinyere nkwado nke ike nnọchi anya gara aga nke ọchịchị popu, bụ United States, gụnyerekwa akụkụ ndị ọzọ nke ụwa ọdịda anyanwụ nke ndị globalist. A na-anọchi anya agha ahụ n’amaokwu nke iri na otu na nke iri na abụọ, ma ọ na-akọwapụta na Kọmunizim (Russia) ga-emeri Katọlik.

The third of those three proxy battles is represented in verse fifteen, as the Battle of Panium. The battle was between the Ptolemaic kingdom (the king of the south) and the Seleucid kingdom (the king of the north). In that battle the proxy army of Catholicism is once again the United States.

A na-anọchi anya agha nke atọ n’ime agha nnọchi anya atọ ahụ n’amaokwu nke iri na ise, dịka Agha Panium. Agha ahụ dị n’etiti alaeze Ptolemaic (eze nke ndịda) na alaeze Seleucid (eze nke ugwu). N’agha ahụ, ndị agha nnọchi anya nke Katọlik bụkwa United States ọzọ.

In the first battle in 1989, the proxy army of the Republican horn of the United States was employed by the papacy to bring down the political structure of the Soviet Union, while leaving intact, its head (Russia). In the second battle, which is the Ukrainian war, the proxy army of the Nazi’s is defeated by Russia. In the third battle the United States, the proxy army of the papacy again defeats the king of the south.

N’agha mbụ n’afọ 1989, ndị agha nnọchi anya nke mpi Republic nke United States ka ndị popu ji mee ka usoro ndọrọ ndọrọ ọchịchị nke Soviet Union daa, ebe a hapụrụ isi ya (Russia) ka ọ dịrịgide. N’agha nke abụọ, nke bụ agha Ukraine, ndị agha nnọchi anya nke ndị Nazi ka Russia meriri. N’agha nke atọ, United States, ndị agha nnọchi anya nke ndị popu, merikwara eze nke ndịda ọzọ.

The three battles bear the signature of “Truth”, with the first and last battles being carried out by the victorious proxy army of the United States. In the first battle the head of the king of the south was left intact, and in the third battle the proxy army of the United States, becomes the head of the king of the south. The second proxy army was also the proxy army of the papacy in the Second World War. In both instances the proxy army of Nazism was and will be defeated. The papacy fully subdues all her enemies before verse sixteen, when the threefold union is accomplished.

Agha atọ ahụ na-ebu akara aka nke “Eziokwu”, ebe agha mbụ na nke ikpeazụ bụ ndị agha nnọchi nke United States na-emeri na-alụ. N’agha mbụ, a hapụrụ isi eze nke ndịda ka ọ dịkwa, ma n’agha nke atọ, ndị agha nnọchi nke United States ghọọ isi eze nke ndịda. Ndị agha nnọchi nke abụọ bụkwa ndị agha nnọchi nke ọchịchị popu n’Agha Ụwa nke Abụọ. N’ọnọdụ abụọ ahụ, a meriri, a ga-emerikwakwa, ndị agha nnọchi nke Nazism. Ọchịchị popu na-emeri ma na-edobe ndị iro ya niile n’okpuru ya nke ọma tupu amaokwu nke iri na isii, mgbe njikọ atọ ahụ mezuru.

> “Ptolemy [Putin] lacked the prudence to make a good use of his victory. Had he followed up his success, he would probably have become master of the whole kingdom of Antiochus; but content with making only a few menaces and a few threats, he made peace that he might be able to give himself up to the uninterrupted and uncontrolled indulgence of his brutish passions. Thus, having conquered his enemies, he was overcome by his vices, and, forgetful of the great name which he might have established, he spent his time in feasting and lewdness.

> “Ptolemy [Putin] enweghị amamihe zuru ezu iji jiri mmeri ya mee ihe n’ụzọ ọma. Ọ bụrụ na ọ gbasoro ihe ịga nke ọma ya n’ihu, o yikarịrị ka ọ gaara aghọ onye nwe alaeze Antiochus niile; ma n’ihi na o jiri nanị iyi egwu ole na ole na iyi egwu nta ole na ole nwee afọ ojuju, o mere udo ka o wee nwee ike inyefe onwe ya kpamkpam n’ịṅụrị oke na nke a na-achịkwaghị achịkwa nke agụụ obi ọjọọ ya. Ya mere, ebe o meriri ndị iro ya, omume ọjọọ ya meriri ya, ma, ebe o chefuru aha ukwu ahụ nke ọ pụrụ ịbụ na ọ gaara eguzobe, ọ nọrọ oge ya n’oriri na n’ịkwa iko.

> “His heart was lifted up by his success, but he was far from being strengthened by it; for the inglorious use he made of it caused his own subjects to rebel against him.” Uriah Smith, Daniel and the Revelation, 254.

> “A kpaliri obi ya elu site n’ọganihu ya, ma nke ahụ emeghị ka e wusie ya ike; n’ihi na ojiji ihere na-adịghị na ya o ji ya mee kpatara ka ndị nke ya n’onwe ha nupụ isi megide ya.” Uriah Smith, Daniel and the Revelation, 254.

A second witness that the victory of Putin marks his end, is with the southern kingdom of Judah’s king Uzziah, whose heart was also lifted up by his military victories, and thereafter, as with Ptolemy, sought to perform the work of the priests in the sanctuary, and was struck with leprosy and immediately removed from power. Putin’s victory in the Ukrainian war marks the beginning of his end as the king of the south (the king of atheism). His end was typified with the beginning of verse forty’s prophetic king of the south (France), which identified a revolution that overthrew the leadership, as happened with Ptolemy. Putin’s end was also represented with the end of the Soviet Union, where the leader (Gorbachev), dissolved the Soviet Union, and immediately took a job with the United Nations, the last-day globalist symbol of atheism, the king of the south. After Putin’s victory in the Ukraine, he is also typified by Napoleon at Waterloo, and the exile that followed; and also, king Uzziah, with his leprosy, and the exile that followed, as well as Ptolemy’s drunken end and the end of the Soviet Union in 1989.

Àmà nke abụọ na-egosi na mmeri Putin na-akara njedebe ya, dị n’akụkọ Eze Uzaịa nke alaeze ndịda nke Juda, onye obi ya welikwara elu n’ihi mmeri agha ya, ma emesia, dịka o mere n’ihe banyere Ptolemy, chọọ ịrụ ọrụ ndị nchụàjà n’ebe nsọ, e wee tie ya ekpenta ma wepụ ya ozugbo n’ike ọchịchị. Mmeri Putin n’agha Ukraine na-akara mmalite njedebe ya dịka eze nke ndịda (eze nke ekweghị na Chineke). E gosipụtara njedebe ya n’ụdị nnọchianya site na mmalite eze amụma nke ndịda nke amaokwu iri anọ (France), nke kpọrọpụta mgbagha ọchịchị nke kwaturu ndị ndu, dịka o mere n’ihe banyere Ptolemy. E gosipụtakwa njedebe Putin site na njedebe nke Soviet Union, ebe onye ndu ya (Gorbachev) kwụsịrị Soviet Union, ma ozugbo nabata ọrụ n’aka United Nations, ihe nnọchianya nke ndị ụwa ọnụ nke ụbọchị ikpeazụ nke ekweghị na Chineke, bụ eze nke ndịda. Mgbe Putin merichara n’Ukraine, a na-egosikwa ya n’ụdị nnọchianya site n’aka Napoleon na Waterloo, na mbula ahụ sochiri; nakwa site n’aka Eze Uzaịa, na ekpenta ya, na mbula ahụ sochiri, tinyere njedebe Ptolemy n’ịṅụbiga mmanya ókè na njedebe Soviet Union n’afọ 1989.

The Battle of Panium occurred in 200 BC, and in that very year Rome openly intercedes into history. Their insertion into the prophetic narrative precedes the conquering of Jerusalem represented in verse sixteen, and fulfilled in 63 BC. at the time she proclaimed that she was the defender of the child king in Egypt. In the third battle of verse forty, involving the kings of the north and south, the papacy will insert itself into history again, pretending to be the protector of Russia. At that same time Seleucus, in the type, defeated Ptolemy in the battle of Panium, thus identifying that the United States, the proxy army of the papacy in the first and last battles of verse forty, defeats “Egypt” (the king of the south).

Agha Panium mere n’afọ 200 T.K., ma n’otu afọ ahụ ka Rom tinyere onwe ya n’akụkọ ihe mere eme n’ụzọ doro anya. Ntinye ha n’akụkọ amụma ahụ bu ụzọ tupu mmeri Jerusalem, nke e sere n’amaokwu nke iri na isii, ma nke mezuru n’afọ 63 T.K., n’oge ọ kpọsara na ya bụ onye na-agbachitere eze-nwata nọ n’Ijipt. N’agha nke atọ nke amaokwu nke iri anọ, nke metụtara ndị eze nke ugwu na nke ndịda, ndị pope ga-etinye onwe ya n’akụkọ ihe mere eme ọzọ, na-eme ka à ga-asị na ọ bụ onye na-echebe Russia. N’otu oge ahụ Seleucus, n’ihe atụ ahụ, meriri Ptolemy n’agha Panium, si otú a na-egosi na United States, bụ agha nnọchi anya nke ndị pope n’agha mbụ na nke ikpeazụ nke amaokwu nke iri anọ, na-emeri “Ijipt” (eze nke ndịda).

In the year 200 BC, we symbolically find the papacy, as the whore of Tyre begins to sing her songs of fornication in advance of the threefold union at the Sunday law of verse sixteen. At the same time the United States prevails over the United Nations, thus securing its position as the premier king of the ten kings. All the dynamics of the threefold union that are accomplished at the Sunday law, are settled before verse sixteen.

N’afọ 200 BC, n’ụzọ ihe nnọchianya, anyị na-ahụ ọchịchị papal, dịka akwụna Taịa na-amalite ịbụ abụ ịkwa iko ya tupu njikọ okpukpu atọ ahụ na iwu ụbọchị Sọnde nke amaokwu nke iri na isii. N’otu oge ahụ, United States na-emeri United Nations, si otú a na-echekwa ọnọdụ ya dịka eze kachasị elu n’etiti ndị eze iri ahụ. Ike mmegharị niile nke njikọ okpukpu atọ ahụ nke a na-emezu n’iwu ụbọchị Sọnde, edoziela ha tupu amaokwu nke iri na isii.

The dragon power’s political structure, as represented by the United Nations, agrees, in verse sixteen, to give its political structure to the beast, but before it does so the papacy conquers the religion of the dragon. Paganism must once again, be taken away. Protestantism was removed in the Reagan years, in the first battle of verse forty, and in the time of the last Republican president the religion of the dragon will also be placed into subjection to the religion of Catholicism, as it was in the year 508. The process of removing any religious resistance to the papacy being placed upon the throne began in the Reagan years, and it ends in the Trump years. The resistance of apostate Protestantism against Catholicism was removed in the first battle of verse forty, and the resistance of spiritualism will be removed in the last battle of verse forty.

Nhazi ndọrọ ndọrọ ọchịchị nke ike dragọn ahụ, dịka United Nations nọchiri anya ya, kwekọrọ, n’amaokwu nke iri na isii, inye anụ ọhịa ahụ nhazi ndọrọ ndọrọ ọchịchị ya, ma tupu o mee nke a, ndị papacy na-emeri okpukpe dragọn ahụ. Paganism aghaghị, ọzọkwa, iwepụ. E wepụrụ Protestantism n’afọ Reagan, n’agha mbụ nke amaokwu nke iri anọ, ma n’oge onye isi ala Republican ikpeazụ, a ga-edobekwa okpukpe dragọn ahụ n’okpuru okpukpe Katọlik, dịka e mere ya n’afọ 508. Usoro iwepụ mgbochi okpukpe ọ bụla megide itinye papacy n’ocheeze malitere n’afọ Reagan, ọ na-agwụkwa n’afọ Trump. E wepụrụ nguzogide Protestantism dapụrụ n’ezi okwukwe megide Katọlik n’agha mbụ nke amaokwu nke iri anọ, a ga-ewepụkwa nguzogide ime mmụọ n’agha ikpeazụ nke amaokwu nke iri anọ.

In the same complicated interplay of human events, apostate Protestantism must establish itself as the religious and political authority over the ten kings of Revelation chapter seventeen. Thus, the Battle of Panium is identifying when the United States prevails over the United Nations, just before the Sunday law of verse sixteen.

N’otu ọ dị n’otu mgbagwoju anya ahụ nke mmekọrịta ihe omume mmadụ, Protestantism nke dapụrụ n’okwukwe ga-eguzobe onwe ya dịka ikike okpukpe na ndọrọ ndọrọ ọchịchị n’elu ndị eze iri nke Mkpughe isi nke iri na asaa. Ya mere, Agha Panium na-egosi oge United States meriri United Nations, kpọmkwem tupu iwu ụbọchị Sọnde nke amaokwu nke iri na isii.

It is an established rule of prophecy that the dragon, the beast and the false prophet each have their own peculiar prophetic characteristics. One of those prophetic characteristics is that the beast (Catholicism), is always prophetically located in the city of Rome. The False Prophet is always prophetically located in the United States. But with the dragon, the characteristic of where the dragon is prophetically located is that it always moves. The dragon began in heaven, then came to the Garden of Eden, and eventually the dragon is located in Egypt.

Ọ bụ iwu amanyere nke amụma na dragọn ahụ, anụ ọhịa ahụ, na onye-amụma ụgha ahụ, onye ọbụla n’ime ha nwere njirimara amụma pụrụ iche nke ya. Otu n’ime njirimara amụma ndị ahụ bụ na anụ ọhịa ahụ (Katọlik), na-adị mgbe niile n’amụma n’obodo Rom. Onye-Amụma Ụgha ahụ na-adị mgbe niile n’amụma n’United States. Ma n’ihe banyere dragọn ahụ, njirimara nke ebe a na-edobe dragọn ahụ n’amụma bụ na ọ na-agagharị mgbe niile. Dragọn ahụ malitere n’eluigwe, mesịa bịaruo n’Ubi Iden, ma n’ikpeazụ a hụrụ dragọn ahụ n’Ijipt.

> Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:3.

> Kwuo okwu, sị, Otu a ka Onye-nwe-ayi Chineke kwuru; Lee, M na-emegide gị, Fero, eze Ijipt, nnukwu dragọn ahụ nke dina n’etiti osimiri ya nile, nke sịrị, Osimiri m bụ nke m n’onwe m, ọ bụkwa m mere ya nye onwe m. Ezikiel 29:3.

The prophetic location of the dragon moves. In the time of John, the seat of the dragon, which represents its throne, was identified as being in Pergamos.

Ebe amụma nke dragọn ahụ na-agbanwe. N’oge Jọn, a kọwara oche dragọn ahụ, nke na-anọchi anya ocheeze ya, dị ka ọ dị na Pégamọs.

> And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges; I know thy works and where thou dwellest, even where Satan’s seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. Revelation 2:12, 13.

> Dee degaara mmụọ-ozi nke nzukọ dị na Pegamọs akwụkwọ, sị; Ihe ndị a ka Onye ahụ nke ji mma agha nkọ nke nwere ọnụ abụọ na-ekwu; Amaara m ọrụ gị na ebe i bi, ọbụna ebe ocheeze Setan dị: ị na-ejidesikwa aha m ike, ị gọnarịghịkwa okwukwe m, ọbụna n’ụbọchị ndị ahụ e gburu Antipas, onye àmà m kwesiri ntụkwasị obi, n’etiti unu, ebe Setan bi. Mkpughe 2:12, 13.

The practice of pagan Rome was to bring all the pagan deities they became associated with back to the city of Rome, and represent them in the Pantheon Temple. This is why Daniel records that the “place of his sanctuary was cast down.” The place of pagan Rome’s sanctuary was the city of Rome, which was cast down by Constantine in the year 330, but the sanctuary that was “in” Rome was the Pantheon Temple, Pan-Theon meaning, “the temple of all the gods”. The Romans moved the location of Satan’s seat to the Pantheon Temple from Pergamos. Sister White informs us that pagan Rome is the dragon.

Omume Rome na-ekpere arụsị bụ iweta chi niile nke ndị na-ekpere arụsị ha sonyere na ha laghachi n’obodo Rome, ma gosipụta ha n’Ụlọ Nsọ Pantheon. Nke a bụ ihe mere Daniel ji depụta na “a tụfuru ebe nsọ ya n’ala.” Ebe nsọ nke Rome na-ekpere arụsị bụ obodo Rome, nke Constantine tụfuru n’ala n’afọ 330, ma ebe nsọ ahụ nke dị “n’ime” Rome bụ Ụlọ Nsọ Pantheon, Pan-Theon pụtara, “ụlọ nsọ nke chi niile”. Ndị Rom bufere ọnọdụ ocheeze Setan site na Pergamos gaa n’Ụlọ Nsọ Pantheon. Nwanyị White na-agwa anyị na Rome na-ekpere arụsị bụ dragọn ahụ.

> “Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

> “Ya mere, ọ bụ ezie na dragọn ahụ, n’echiche mbụ, na-anọchi anya Setan, ọ bụkwa, n’echiche nke abụọ, ihe nnọchianya nke Rom ndị ọgọ mmụọ.” The Great Controversy, 439.

Pagan Rome divided into ten nations, and France became the king of the south when it introduced the atheism of Egypt during the French Revolution. By 1917, the dragon had moved from France to Russia. Verse ten represents 1989, and verses eleven and twelve, represent the battles of “the borderline” (Raphia and Ukraine), and the battle of Panium represents the third step the papacy accomplishes as she secures the threefold union in verse sixteen. It represents the hidden history of verse forty.

Rom ndị ọgọ mmụọ kewara n’ime mba iri, ma France ghọrọ eze nke ndịda mgbe ọ kpọbatara ekweghị na Chineke nke Ijipt n’oge Mgbanwe Ọchịchị France. Ka ọ na-erule 1917, dragọn ahụ esiwo na France kwaga Russia. Amaokwu nke iri na-anọchi anya 1989, ma amaokwu nke iri na otu na nke iri na abụọ na-anọchi anya agha ndị “ókè-ala” (Raphia na Ukraine), ebe agha Panium na-anọchi anya nzọụkwụ nke atọ nke ọchịchị ndị pope na-emezu ka ọ na-eme ka njikọ ugboro atọ ahụ sie ike n’amaokwu nke iri na isii. Nke a na-anọchi anya akụkọ ihe mere eme zoro ezo nke amaokwu nke iri anọ.

We will continue this study in the next article.

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

> When Jesus came into the coasts of Caesarea Philippi [Panium], he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Matthew 16:13–21.

> Mgbe Jisọs rutere n’ókè-ala Sisaeria Filipai [Panium], ọ jụrụ ndị na-eso ụzọ ya, sị, Ònye ka mmadụ na-ekwu na mụ onwe m, Nwa nke mmadụ, bụ? Ha wee sị, Ụfọdụ na-ekwu na ị bụ Jọn Onye Na-eme Baptizim; ụfọdụ, Ịlaịja; ndị ọzọkwa, Jeremaya, ma ọ bụ otu n’ime ndị amụma. Ọ sịrị ha, Ma ònye ka unu onwe unu na-ekwu na m bụ? Saịmọn Pita zara, sị, Ị bụ Kraịst, Ọkpara nke Chineke dị ndụ. Jisọs zara ya, sị, Ngọzi nādiri gị, Saịmọn Baa-jona; n’ihi na anụ ahụ na ọbara ekpughereghị gị nke a, kama ọ bụ Nna m nke nọ n’eluigwe. Mụ onwe m kwa na-agwa gị, na gị bụ Pita, na n’elu nkume a ka m ga-ewu nzukọ m; ọnụ ụzọ ámá nke hel agaghị emerikwa ya. M ga-enyekwa gị mkpịsị ugodi nke alaeze eluigwe; ihe ọ bụla ị ga-ekegide n’ụwa ga-abụ nke e kegidere n’eluigwe; ihe ọ bụla ị ga-atọpụ n’ụwa ga-abụ nke e tọpụrịrị n’eluigwe. O wee nye ndị na-eso ụzọ ya iwu siri ike ka ha ghara ịgwa onye ọ bụla na ọ bụ Jisọs Kraịst. Site n’oge ahụ gaa n’ihu Jisọs malitere igosi ndị na-eso ụzọ ya otú ọ ga-esi jee Jerusalem, hụ ọtụtụ ahụhụ n’aka ndị okenye na ndị isi nchụàjà na ndị odeakwụkwọ, ka a gbuokwa ya, ma n’ụbọchị nke atọ ka e mee ka o bilie ọzọ. Matiu 16:13–21.

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