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

Akwụkwọ Daniel—Nọmba Otu Narị na Iri Atọ na Asatọ

Unveiling Daniel 11: A Prophetic Journey through History

Ikpughe Daniel 11: Njem Amụma Site n’Akụkọ Ihe Mere Eme

Author

Jeff Pippenger

Published

March 15, 2024

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Verse forty of Daniel chapter eleven, represents one of the most profound verses of God’s Word. The prophetic histories that are represented therein are where the wheels within the wheels of Ezekiel’s vision are brought together. With the time of the end of the Millerite movement in 1798, and also the time of the end of the movement of the third angel in 1989, the internal and external histories of God’s people of the last days are portrayed. Within the verse is the announcement of the approaching judgment which arrived with the first angel in 1798, all the way until the Sunday law of verse forty-one. The verse therefore represents the investigative judgment of God’s church beginning with the dead, through to the sealing of the one hundred and forty-four thousand, and God spewing Laodicean Adventism out of His mouth.

Amaokwu nke iri anọ nke Daniel isi nke iri na otu, na-anọchi anya otu n’ime amaokwu ndị kachasị omimi dị n’Okwu Chineke. Akụkọ ihe mere eme amụma nke e gosipụtara n’ime ya bụ ebe a na-achịkọkọta wiil ndị dị n’ime wiil nke ọhụụ Ezekiel. Site n’oge ọgwụgwụ nke mmegharị ndị Millerite n’afọ 1798, nakwa oge ọgwụgwụ nke mmegharị nke mmụọ ozi nke atọ n’afọ 1989, a na-egosi akụkọ ime na akụkọ mpụta nke ndị Chineke nke ụbọchị ikpeazụ. N’ime amaokwu ahụ ka e nwere nkwupụta banyere ikpe na-abịa nso nke bịarutere site na mmụọ ozi mbụ n’afọ 1798, ruo n’iwu Sunday nke amaokwu nke iri anọ na otu. Ya mere, amaokwu ahụ na-anọchi anya ikpe nyocha nke ụka Chineke, malite na ndị nwụrụ anwụ, ruo n’ịkpọchi akara nke otu narị na iri anọ na anọ puku ahụ, na Chineke ịtụpụ Adventism Laodisia n’ọnụ Ya.

The history where the papacy received its deadly wound in 1798, until the deadly wound is healed in verse forty-one is represented in the history of the verse. Verse forty-one onward is set within the context of the escalating executive judgments of God, which begin in that verse. In this prophetic sense, verse forty is the end of Daniel chapter eleven, and verses one and two, of the chapter are the beginning. Chapter eleven presents the rebellion of the antichrist, and chapter ten represents the beginning of the Hiddekel River vision, and chapter twelve represents the end. Chapters ten and twelve represent the first and the last, and chapter eleven is the rebellion in the middle.

A na-anọchi anya akụkọ ihe mere eme nke papacy nwetara ọnya ya na-egbu egbu na 1798, ruo mgbe a gwọrọ ọnya ahụ na-egbu egbu n’amaokwu iri anọ na otu, n’akụkọ ihe mere eme nke amaokwu ahụ. Site n’amaokwu iri anọ na otu gaa n’ihu, e debere ya n’ime gburugburu ikpe ọchịchị Chineke na-arịwanye elu, nke na-amalite n’amaokwu ahụ. N’echiche amụma a, amaokwu iri anọ bụ njedebe nke Daniel isi nke iri na otu, ma amaokwu otu na abụọ nke isi ahụ bụ mmalite. Isi nke iri na otu na-egosi nnupụisi nke onye na-emegide Kraịst, isi nke iri na-egosikwa mmalite nke ọhụụ Osimiri Hiddekel, ma isi nke iri na abụọ na-egosi njedebe ya. Isi nke iri na isi nke iri na abụọ na-anọchi anya nke mbụ na nke ikpeazụ, ma isi nke iri na otu bụ nnupụisi dị n’etiti.

Chapters ten and twelve are the same, for, unlike chapter eleven, they represent Daniel’s experience in relation to the vision, and chapter eleven is the vision. Chapter ten is the first letter of the Hebrew alphabet, chapter eleven is the thirteenth rebellious letter of the Hebrew alphabet, and chapter twelve is the last letter of the alphabet. The Hiddekel River vision is the “Truth.”

Isi nke iri na nke iri na abụọ bụ otu, n’ihi na, n’adịghị ka isi nke iri na otu, ha na-anọchi anya ahụmahụ Daniel n’ihe metụtara ọhụụ ahụ, ebe isi nke iri na otu bụ ọhụụ ahụ n’onwe ya. Isi nke iri bụ mkpụrụedemede mbụ nke mkpụrụedemede Hibru, isi nke iri na otu bụ mkpụrụedemede nke iri na atọ na-enupu isi nke mkpụrụedemede Hibru, isi nke iri na abụọkwa bụ mkpụrụedemede ikpeazụ nke mkpụrụedemede ahụ. Ọhụụ Osimiri Hiddekel bụ “Eziokwu.”

In chapter eleven, the beginning illustrates the end, for Christ never changes. The final history represented in verse forty, is the testing time of the image of the beast. That testing time concludes with the mark of the beast, which is represented in verse forty-one. Verses one and two, must therefore address the sealing time of the one hundred and forty-four thousand, for that period of time is also the period of the formation of the image of the beast.

N’isi nke iri na otu, mmalite na-egosi ọgwụgwụ, n’ihi na Kraịst anaghị agbanwe agbanwe. Akụkọ ikpeazụ nke e sere onyinyo ya n’amaokwu nke iri anọ, bụ oge ule nke oyiyi nke anụ ọhịa ahụ. Oge ule ahụ na-akwụsị n’akara nke anụ ọhịa ahụ, nke a na-anọchi anya ya n’amaokwu nke iri anọ na otu. Ya mere, amaokwu nke mbụ na nke abụọ ga-abụrịrị na ha na-ekwu banyere oge nke ịkàrà akara nke puku iri na anọ na narị anọ na anọ, n’ihi na oge ahụ bụkwa oge e ji akpụ oyiyi nke anụ ọhịa ahụ.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. . ..

> “Onyenwe anyị egosila m nke ọma na a ga-emepụta onyinyo nke anụ ọhịa ahụ tupu oge amara emechie; n’ihi na ọ ga-abụ nnukwu ule maka ndị nke Chineke, nke a ga-ekpebi site na ya ọdịnihu ebighị ebi ha....”

> “This is the test that the people of God must have before they are sealed.” Manuscript Releases, volume 15, 15.

> “Nke a bụ ule ahụ ndị nke Chineke ga-enwerịrị tupu e mee ha akara.” Manuscript Releases, volume 15, 15.

There are always two waymarks that identify a time of the end. In the reform movement of Moses, it was Aaron’s birth followed three years later with Moses’ birth. In the reform movement to come out of Babylon and rebuild the temple it was king Darius, followed by king Cyrus. In the reform movement of Christ, it was the birth of John the Baptist, followed in six months by the birth of Christ. In the reform movement of the Millerites it was the death of the papal system in 1798, followed by the death of the pope in 1799. In the reform movement of the third angel, it was president Reagan and president Bush the first, who both represented 1989. In Daniel chapter ten, verse one, we find king Cyrus identified.

E nwere mgbe nile ihe ịrịba ama abụọ na-akọwapụta oge ọgwụgwụ. N’ime mmegharị ndozigharị nke Mosis, ọ bụ ọmụmụ Erọn, nke ọmụmụ Mosis soro afọ atọ gachara. N’ime mmegharị ndozigharị nke ịpụ na Babilọn ma wughachi ụlọ nsọ, ọ bụ eze Dairọs, nke eze Saịrọs soro. N’ime mmegharị ndozigharị nke Kraịst, ọ bụ ọmụmụ Jọn Onye Na-eme Baptizim, nke ọmụmụ Kraịst soro ọnwa isii gachara. N’ime mmegharị ndozigharị nke ndị Millerait, ọ bụ ọnwụ nke usoro papal na 1798, nke ọnwụ nke pope soro na 1799. N’ime mmegharị ndozigharị nke mmụọ ozi nke atọ, ọ bụ President Reagan na President Bush nke mbụ, ndị ha abụọ nọchiri anya 1989. N’ime Daniel isi nke iri, amaokwu nke mbụ, anyị na-ahụ ka eze Saịrọs si bụrụ onye e kpọrọ aha.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> N’afọ nke atọ nke Saịrọs eze Peasia, ekpughere Daniel ihe, onye a na-akpọ aha ya Belteshaza; ihe ahụ bụkwa eziokwu, ma oge e kenyere ya dị ogologo: o wee ghọta ihe ahụ, ma nwee nghọta banyere ọhụụ ahụ. Daniel 10:1.

In the following verses of chapter ten, we see the experience of Daniel represented in advance of Gabriel delivering the vision of prophetic history in chapter eleven. Cyrus marks the time of the end, for previously Cyrus, Darius’ nephew, had been Darius’ general who slew Belshazzar, thus marking the end of the seventy years of captivity, which typified the twelve-hundred and sixty-year captivity of spiritual Israel in spiritual Babylon from 538 unto 1798.

N’amaokwu ndị na-esonụ nke isi nke iri, anyị na-ahụ ahụmahụ Daniel ka e gosipụtara tupu oge ya, tupu Gebriel enye ọhụ nke akụkọ ihe mere eme amụma dị n’isi nke iri na otu. Sairọs na-akara oge ọgwụgwụ ahụ, n’ihi na na mbụ Sairọs, nwa nwanne Darius, abụwo ọchịagha Darius nke gburu Belshaza, si otu a gosi njedebe nke afọ iri asaa nke ndọta n’agha, nke bụ ihe nnọchianya nke ndọta n’agha nke afọ puku otu na narị abụọ na iri isii nke Izrel ime mmụọ n’ime Babilọn ime mmụọ site n’afọ 538 ruo 1798.

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> “Ụka Chineke nke dị n’ụwa nọ n’eziokwu n’agha n’oge a ogologo nke mkpagbu na-enweghị nkwụsị, dịka ụmụ Izrel nọ n’agha na Babilọn n’oge ndọrọ n’agha ahụ.” Prophets and Kings, 714.

The end of the twelve hundred and sixty years in 1798, marked the time of the end, so the end of the seventy years marked the “time of the end” for that history. Both Darius and Cyrus are represented at the death of Belshazzar and end of the kingdom of Babylon, for as Darius’s general who accomplished the work, Cyrus was representing Darius. When George Bush the first was inaugurated on January 20, 1989, Reagan had been president for the first nineteen days of 1989.

Njedebe nke afọ otu puku narị abụọ na iri isii ahụ na 1798, kpọrọ akara oge ọgwụgwụ, ya mere njedebe nke afọ iri asaa ahụ kpọrọ akara “oge ọgwụgwụ” maka akụkọ ihe mere eme ahụ. A na-anọchi anya ma Darius ma Saịrọs n’oge ọnwụ Belshaza na njedebe nke alaeze Babilọn, n’ihi na, dị ka ọchịagha Darius nke mezuru ọrụ ahụ, Saịrọs nọ na-anọchi anya Darius. Mgbe e tinyere George Bush nke mbụ n’ọrụ ọchịchị na Jenụwarị 20, 1989, Reagan abụrụla onye isi ala n’ime ụbọchị iri na itoolu mbụ nke 1989.

The vision of the Hiddekel began at the time of the end, in the third year of Cyrus. When Gabriel begins to unfold to Daniel the prophetic history of chapter eleven, he first references the first year of Darius, to establish clearly that the vision of prophetic history that he was about to present to Daniel begins in the last time of the end, in 1989, for all the prophets speak more of the last days than the days in which they lived.

Ọhụ Hiddekel malitere n’oge ọgwụgwụ, n’afọ nke atọ nke Saịrọs. Mgbe Gebriel bidoro ikpughere Daniel akụkọ amụma nke isi nke iri na otu, o buru ụzọ kpọtụrụ afọ mbụ nke Dariọs, iji doo anya nke ọma na ọhụ ahụ nke akụkọ amụma nke ọ na-achọ igosi Daniel malitere n’oge ikpeazụ nke ọgwụgwụ, n’afọ 1989, n’ihi na ndị amụma niile na-ekwu karịa banyere ụbọchị ikpeazụ karịa ụbọchị ndị ha biri n’ime ha.

> But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. Daniel 10:21, 11:1.

> Ma aga m egosi gị ihe ahụ e dere n’Akwụkwọ Nsọ nke eziokwu; ọ dịghịkwa onye ọ bụla na-esonyere m n’ihe ndị a, ma e wezụga Maịkel, onye-isi unu. Ọzọkwa, n’afọ mbụ nke Daraiọs, onye Midia, ọbụna mụ onwe m, guzooro iji kwado ya na iji mee ka ọ sie ike. Daniel 10:21, 11:1.

In the first year of Darius, which represents the time of the end in 1989, Gabriel “stood”, thus identifying that at a “time of the end”, an angel arrives. In 1798 the first angel arrived, and in 1989, the third angel arrived. It wasn’t until the message of the third angel was empowered in 2001 that the sealing of the third angel began, but the movement of the third angel arriving in 1989, is represented by Gabriel standing at the time of the end. Gabriel is going to show Daniel “that which is noted in the scripture of truth,” and the vision of the Hiddekel possesses the signature of “Truth,” which Gabriel is about to set forth.

N’afọ mbụ nke Darius, nke na-anọchi anya oge ọgwụgwụ n’afọ 1989, Gebriel “guzoro,” si otú a na-akọwapụta na n’oge “oge ọgwụgwụ,” mmụọ ozi na-abịa. N’afọ 1798 mmụọ ozi mbụ bịara, ma n’afọ 1989, mmụọ ozi nke atọ bịara. Ọ bụghị ruo mgbe e nyere ozi nke mmụọ ozi nke atọ ike n’afọ 2001 ka ịkpọchi akara nke mmụọ ozi nke atọ malitere, ma mmegharị nke mbata mmụọ ozi nke atọ n’afọ 1989 ka e ji anọchi anya ya site n’ịguzo Gebriel n’oge ọgwụgwụ. Gebriel ga-egosi Daniel “ihe ahụ e dere n’akwụkwọ nsọ nke eziokwu,” ọhụụ Hiddekel nwekwara akara njirimara nke “Eziokwu,” nke Gebriel na-achọ ugbu a ịtọhapụ.

In verse fourteen of chapter ten Gabriel had already informed Daniel that what he was addressing in the vision of the Hiddekel was “what would happen to God’s people in the last days.”

N’amaokwu nke iri na anọ nke isi nke iri, Gebriel agwala Danielrịrị na ihe ọ na-ekwu maka ya n’ọhụụ nke Hiddekel bụ “ihe ga-eme ndị nke Chineke n’ụbọchị ikpeazụ.”

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

> Ugbu a abịawom ime ka ị ghọta ihe ga-adakwasị ndị nke gị n’ụbọchị ikpeazụ; n’ihi na ọhụ ahụ ka bụrịrị maka ọtụtụ ụbọchị. Daniel 10:14.

Verse two of Daniel chapter eleven represents the knowledge that was unsealed at the time of the end in 1989, and which identifies what “shall befall” God’s people “in the latter days”.

Amaokwu nke abụọ nke Daniel isi nke iri na otu na-anọchi anya ihe ọmụma ahụ e mepere emeghe n’oge ọgwụgwụ n’afọ 1989, nke na-akọwapụtakwa ihe “ga-adakwasị” ndị Chineke “n’ụbọchị ikpeazụ.”

> And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. Daniel 11:2.

> Ma ugbu a, aga m egosi gị eziokwu ahụ. Lee, ndị eze atọ ọzọ ka ga-ebili na Peshia; ma nke anọ ga-aba nnọọ ọgaranya karịa ha niile: ma site n’ike ya, sitekwa n’akụ̀ na ụba ya, ọ ga-akpali mmadụ niile imegide alaeze Gris. Daniel 11:2.

Cyrus prefigures the second king since 1989. He is the king of the Medo-Persian Empire, which represents the kingdom of Bible prophecy in the last days that is made up of two horns, represented by the Medes and the Persians. After the second king of the kingdom of the two-horned earth beast at the time of the end in 1989, there would yet be three kings (Clinton, Bush the last, Obama), and then there would be a king that was far richer than they all were. The three kings that followed Bush the first, got wealthy after their presidencies, and only because they had become president. Trump, the fourth that was far richer, and was the wealthiest president ever, did not make his money because he had been president, but primarily through his work in real estate investments, well before he ran for president.

Sairọs na-anọchi anya eze nke abụọ kemgbe 1989. Ọ bụ eze nke Alaeze Medo-Peshịa, nke na-anọchi anya alaeze nke amụma Akwụkwọ Nsọ n’ụbọchị ikpeazụ, nke e ji mpi abụọ wuo ya, ndị Midia na ndị Peshịa na-anọchi anya ha. Mgbe eze nke abụọ nke alaeze anụ ọhịa nke ụwa nwere mpi abụọ n’oge ọgwụgwụ ahụ n’afọ 1989 gasịrị, a ka ga-enwe eze atọ (Clinton, Bush nke ikpeazụ, Obama), ma mgbe ahụ, eze ga-apụta nke bara ụba karịa ha niile. Eze atọ ahụ sochirinụ Bush nke mbụ, ghọrọ ndị bara ụba mgbe ọchịchị ha dị ka onye isi ala gachara, ma naanị n’ihi na ha aghọwo onye isi ala. Trump, onye nke anọ ahụ nke bara ụba karịa nke ukwuu, bụrụkwa onye isi ala kacha baa ụba n’akụnụba e nweeela, enwetaghị ego ya n’ihi na ọ bụrụwo onye isi ala, kama ọ kachasị site n’ọrụ ya n’itinye ego n’ụlọ na ala, ogologo oge tupu ọ gbaa ọsọ maka ịbụ onye isi ala.

Formerly the richest president in American history, relatively speaking, was the first president of the United States. Prior to Donald Trump, George Washington was the richest president in American history, and he made his money as did Donald Trump, through real estate investments. Both Washington and Trump came to the presidency from non-traditional political backgrounds. Washington was primarily a military leader before becoming president, and Trump was a businessman and television personality, who like unto Washington was without any prior political experience.

N’oge gara aga, onye isi ala kacha baa ọgaranya n’akụkọ ihe mere eme nke America, n’ihe gbasara ntụnyere, bụ onye isi ala mbụ nke United States. Tupu Donald Trump, George Washington bụ onye isi ala kacha baa ọgaranya n’akụkọ ihe mere eme nke America, ọ bụkwa site n’itinye ego n’ala na ụlọ ka o si nweta akụnụba ya, dịka Donald Trump mere. Ma Washington ma Trump si n’ndabere ndọrọ ndọrọ ọchịchị na-abụghị nke a na-ahụkarị bata n’ọrụ onye isi ala. Washington bụ n’isi ihe onye ndu agha tupu ọ bụrụ onye isi ala, Trump kwa bụ onye ọchụnta ego na onye a ma ama n’ọrụ telivishọn, onye, dịka Washington, na-enweghị ahụmịhe ndọrọ ndọrọ ọchịchị ọ bụla tupu ahụ.

Both presidents were known for their strong personalities and leadership styles, although they manifested these traits quite differently. Washington was known for his stoic, calm, and confident leadership and unifying presence during the Revolutionary War and the early years of the Republic, while Trump is known for his assertive approach to leadership and governance. Both Washington and Trump were figures of significant controversy, albeit for very different reasons. Washington, while widely revered, faced criticism during his time for various issues, including his views on slavery. Trump’s presidency was marked by numerous controversies, including his use of “mean tweets” on social media, his America-first policy decisions, and his own self-awareness.

A maara ndị isi ala ha abụọ nke ọma n’ihi ike agwa ha na ụdị ndu ha, ọ bụ ezie na ha gosipụtara àgwà ndị a n’ụzọ dị nnọọ iche. A maara Washington n’ihi ndu ya nke nwere ndidi, ịdị jụụ, na ntụkwasị obi, yana ọnụnọ ya nke na-ejikọta ndị mmadụ n’oge Agha Mgbanwe na n’afọ mbụ nke Republic ahụ, ebe a maara Trump n’ihi ụzọ ya siri ike ma na-ekwusi ike n’ihe gbasara ndu na ọchịchị. Washington na Trump abụọ bụkwa ndị kpatara nnukwu esemokwu, ọ bụ ezie na nke a sitere n’ihe dị iche iche nke ukwuu. Washington, n’agbanyeghị na a na-asọpụrụ ya nke ukwuu n’ebe nile, zutere nkatọ n’oge ya n’ihi okwu dị iche iche, gụnyere echiche ya banyere ịgba ohu. E ji ọtụtụ esemokwu mara ọchịchị onye isi ala Trump, gụnyere ojiji o ji “mean tweets” na mgbasa ozi mmekọrịta, mkpebi amụma ya nke “America-first,” na mmata onwe ya.

The richest and sixth president was to stir up the globalist dragon powers. When we lay the history of verse two of chapter eleven, upon the history of the period of 1776, 1789, and 1798, we find further information addressing the last president of the earth beast, for Jesus illustrates the end with the beginning. The first two periods represented by 1776, and 1789, provide two witnesses that the final president, will be the eighth president, who was of the seven. Trump was the sixth president after Reagan, and as the eighth president, he will be “of the seven”. The final, and eighth president will rule when the United States forms the image “to and of” the beast.

Onye-isi ala nke isii, bụ́kwa onye kacha baa ọgaranya, ga-akpalite ike dragọn nke ndị ụwa-nile. Mgbe anyị tinyere akụkọ ihe mere eme nke amaokwu nke abụọ nke isi nke iri na otu n’elu akụkọ ihe mere eme nke oge 1776, 1789, na 1798, anyị na-achọta ozi ọzọ nke na-ekwu banyere onye-isi ala ikpeazụ nke anụ ọhịa nke ụwa, n’ihi na Jizọs na-egosi ọgwụgwụ site ná mmalite. Oge abụọ mbụ nke 1776 na 1789 nọchiri anya ya na-enye ndị àmà abụọ na onye-isi ala ikpeazụ ahụ ga-abụ onye-isi ala nke asatọ, onye si n’etiti ndị asaa pụta. Trump bụ onye-isi ala nke isii mgbe Reagan gasịrị, ma dịka onye-isi ala nke asatọ, ọ ga-abụ “onye si n’etiti ndị asaa”. Onye-isi ala ikpeazụ ahụ, bụ́kwa onye nke asatọ, ga-achị mgbe United States mepụtara oyiyi ahụ “nye ma bụrụkwa nke” anụ ọhịa ahụ.

The president who rules when the image of the beast is formed by the United States, must be the eighth, that is of the seven, as witnessed to by Peyton Randolph, and John Hancock. The papacy is the eighth head that was of the seven, and it received a prophetic deadly wound. To be an image of the papacy, the eighth president that is of the seven, must also have a prophetic identification of being prophetically “wounded” or “killed”.

Onye isi ala nke na-achị mgbe United States mepụtara oyiyi nke anụ ọhịa ahụ, aghaghị ịbụ nke asatọ, ya bụ, onye sitere n’ime asaa ahụ, dịka Peyton Randolph na John Hancock gbara àmà. Papacy bụ isi nke asatọ nke sitere n’ime asaa ahụ, ọ natakwara ọnyá ọnwụ amụma. Iji bụrụ oyiyi nke papacy, onye isi ala nke asatọ nke sitere n’ime asaa ahụ aghaghịkwa inwe njirimara amụma nke ịbụ onye e “merụrụ ahụ” ma ọ bụ “gburu” n’amụma.

The papacy received its deadly wound from a dragon power (France), a dragon power who the papacy had been struggling against since the time when Paul identified that, the mystery of iniquity (the man of sin), did already work at that time. The dragon of paganism was restraining the papacy from taking the throne, which it did in 538.

Ndị papacy natara ọnya ya na-egbu egbu site n’aka ike dragọn (France), ike dragọn nke papacy ahụ anọwo na-alụ ọgụ megide kemgbe oge Pọl kpọpụtara na, ihe omimi nke ajọ omume (nwoke mmehie), amalitelarị ịrụ ọrụ n’oge ahụ. Dragọn nke ikpere arụsị nọ na-egbochi papacy ịnara ocheeze ahụ, nke o mere n’afọ 538.

From the beginning of the papacy unto its final demise it struggles against dragon powers. An image of the papacy requires that the image struggles with a dragon power. In Revelation seventeen the papacy, who is the eighth head, that is of the seven heads, is ultimately burned with fire and her flesh is eaten by the ten kings. In both deaths (1798 and the last days), the papal beast is killed by a dragon power. In order for the United States to form an image of the beast, the eighth president would also need to be killed by a dragon power that it was at war with, and the sixth king after the time of the end in 1989, is the king that stirred up all the dragon powers.

Site na mmalite nke papacy ruo n’ọnwụ ikpeazụ ya, ọ na-alụ ọgụ megide ike dragọn. Ihe oyiyi nke papacy chọrọ ka ihe oyiyi ahụ na-alụ ọgụ megide ike dragọn. N’ime Mkpughe iri na asaa, a na-emesị gbaa papacy ahụ, nke bụ isi nke asatọ, nke sitere n’isi asaa ahụ, ọkụ, ndị eze iri ahụ eriakwa anụ ahụ ya. N’ọnwụ abụọ ahụ (1798 na ụbọchị ikpeazụ), a na-egbu anụ ọhịa papal site n’ike dragọn. Ka United States wee mepụta ihe oyiyi nke anụ ọhịa ahụ, onye isi ala nke asatọ ga-adịkwa mkpa ka e gbuo ya site n’ike dragọn nke ọ lụrụ agha megide, na eze nke isii mgbe oge ọgwụgwụ gasịrị n’afọ 1989, bụ eze ahụ kpalitere ike dragọn niile.

Ronald Reagan was an apostate Protestant, but George Bush the first, was a classic globalist. One of his famous quotes is where he lied by saying, on August 18, 1988, “And I’m the one who will not raise taxes. My opponent now says he’ll raise them as a last resort, or a third resort. But when a politician talks like that, you know that’s one resort he’ll be checking into. My opponent won’t rule out raising taxes. But I will. And the Congress will push me to raise taxes and I’ll say no. And they’ll push, and I’ll say no, and they’ll push again, and all I can say to them is: read my lips: no new taxes.”

Ronald Reagan bụ onye Protestant si n’ezi okwukwe dapụ, ma George Bush nke mbụ bụ onye na-akwado ọchịchị ụwa ọnụ n’ụzọ a ma ama. Otu n’ime okwu ya ndị a ma ama bụ ebe ọ kpọrọ ụgha site n’ikwu, n’ụbọchị Ọgọst 18, 1988, “Ọ bụkwa m bụ onye na-agaghị ebuli ụtụ isi. Onye na-asọ mpi megide m ugbu a na-ekwu na ọ ga-ebuli ha naanị dịka ụzọ ikpeazụ, ma ọ bụ ụzọ nke atọ. Ma mgbe onye ndọrọ ndọrọ ọchịchị na-ekwu okwu otú ahụ, ị maara na nke ahụ bụ otu ụzọ ọ ga-abanye n’ime ya. Onye na-asọ mpi megide m agaghị ewepụ ekwe omume nke ibuli ụtụ isi. Ma m ga-ewepụ ya. Kongres ga-agbakwa m ume ka m bulie ụtụ isi, m ga-asị mba. Ha ga-agidekwa ịpị m, m ga-asị mba, ha ga-apịkwa m ọzọ, ma naanị ihe m pụrụ ikwu ha bụ: gụọ egbugbere ọnụ m: enweghị ụtụ isi ọhụrụ.”

Other than that public lie, which is an attribute of a representative of the dragon power, his most famous quote was at a joint session of Congress on September 11, 1990, where he said, “Now, we can see a new world coming into view. A world in which there is the very real prospect of a new world order. In the words of Winston Churchill, a ‘world order’ in which ‘the principles of justice and fair play … protect the weak against the strong …’ A world where the United Nations, freed from cold war stalemate, is poised to fulfill the historic vision of its founders.” Bush the senior was a globalist, even if he identified as a Republican.

N’agbanyeghị ụgha ahụ ọha n’ihu ọha, nke bụ otu njirimara nke onye nnọchite anya ike dragọn ahụ, okwu ya a ma ama karịa niile bụ nke o kwuru n’ihu nnọkọ jikọtara ọnụ nke Congress na Septemba 11, 1990, ebe o kwuru sị, “Ugbu a, anyị nwere ike ịhụ ụwa ọhụrụ ka ọ na-abata n’anya. Ụwa nke n’ime ya e nwere ezi ohere doro anya nke usoro ụwa ọhụrụ. N’okwu Winston Churchill, ‘usoro ụwa’ nke n’ime ya ‘ụkpụrụ nke ikpe ziri ezi na ime ihe n’ezi ntụkwasị obi … na-echebe ndị na-adịghị ike pụọ n’aka ndị dị ike …’ Ụwa ebe United Nations, nke a tọhapụrụ n’oghere nkwụsị nke Agha Oyi, dị njikere imezu ọhụụ akụkọ ihe mere eme nke ndị guzobere ya.” Bush okenye bụ onye na-akwado ọchịchị ụwa ọnụ, ọbụna ma ọ bụrụ na ọ kpọrọ onwe ya onye Republican.

Bill Clinton was the first president to hold his inauguration ceremony at the Lincoln Memorial, which means he turned his back to Lincoln and faced the obelisk of Washington’s monument, an obelisk that is internally filled with symbols of Freemasonry. Both the obelisk and the symbols of Freemasonry he chose to face as he falsely swore his allegiance to the Constitution, represented not only that he had turned his back upon the anti-slavery symbol of the Lincoln Memorial, but Clintons’ chosen historic positioning, agrees with his acceptance speech, where he praised a professor whom he had studied under in the Jesuit University that he had attended.

Bill Clinton bụ onye isi ala mbụ mere emume ịṅụ iyi n’ọrụ ya n’ụlọ ncheta Lincoln, nke pụtara na o tụgharịrị azụ ya nye Lincoln ma chee ihu obelisk nke ncheta Washington, obelisk nke juputara n’ime ya n’akara nke Freemasonry. Ma obelisk ahụ ma akara nke Freemasonry ndị o họọrọ iche ihu ka ọ na-aṅụ iyi ụgha nke nkwado ya nye Iwu Ọchịchị, nọchiri anya ọ bụghị naanị na o tụgharịrị azụ ya n’ebe akara mgbochi ịgba ohu nke ụlọ ncheta Lincoln dị, kama ọnọdụ akụkọ ihe mere eme Clinton họọrọ kwekọrọkwa n’okwu nnabata ya, ebe o toro otu prọfesọ nke ọ gụrụ akwụkwọ n’okpuru ya na Mahadum Jesuit nke ọ gara.

That professor, Carroll Quigley, wrote the book: Tragedy and Hope: A History of the World in Our Time, which was published in 1966, and is correctly and widely understood to represent “the Bible for globalist ideas”. As the Koran is to Islam, and as Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry, written by Albert Pike, and published in 1871, is considered the most comprehensive exposition of the esoteric teachings of Freemasonry; or as The Book of Mormon is to the Latter Day Saints, Quigley’s book is the Bible of globalist philosophy. Most would have known if Clinton praised Mohammed of the Koran, or if he praised Joseph Smith of The Book of Mormon, and some would have known who Albert Pike was, but few knew that Clinton’s praise of Quigley was consistent with his own globalist agenda, and his rejection of the principles represented by Abraham Lincoln.

Prọfesọ ahụ, Carroll Quigley, dere akwụkwọ ahụ: Tragedy and Hope: A History of the World in Our Time, nke e bipụtara na 1966, ma a na-aghọta ya nke ọma na n’ụzọ sara mbara dị ka ọ na-anọchi anya “Akwụkwọ Nsọ nke echiche ndị ọchịchị ụwa ọnụ”. Dị ka Koran dị n’ebe Islam nọ, nakwa dịka Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry, nke Albert Pike dere, ma bipụta ya na 1871, si bụrụ nke a na-ewere dị ka nkọwa zuru ezu kachasị nke ozizi ezoro ezo nke Freemasonry; ma ọ bụ dịka The Book of Mormon dị n’ebe ndị Latter Day Saints nọ, otú ahụ ka akwụkwọ Quigley si bụrụ Akwụkwọ Nsọ nke nkà ihe ọmụma ọchịchị ụwa ọnụ. Ọtụtụ mmadụ gaara ama ma ọ bụrụ na Clinton toro Mohammed nke Koran, ma ọ bụ ma ọ bụrụ na o toro Joseph Smith nke The Book of Mormon, ụfọdụkwa gaara ama onye Albert Pike bụ, ma ole na ole maara na otuto Clinton nyere Quigley kwekọrọ n’agenda ọchịchị ụwa ọnụ nke ya, nakwa n’ịjụ ya ụkpụrụ ndị Abraham Lincoln nọchiri anya ha.

In the speech, Clinton said: “As a teenager, I heard John Kennedy’s summons to citizenship. And then, as a student at Georgetown, I heard that call clarified by a professor named Carroll Quigley, who said to us that America was the greatest nation in history because our people have always believed in two things: that tomorrow can be better than today and that every one of us has a personal moral responsibility to make it so.” Carroll Quigley’s idea on how to “make America great again”, was for the United States to surrender its national sovereignty to the United Nations. Clinton was a Democrat, globalist, representative of the dragon.

N’okwu ya, Clinton kwuru, sị: “Mgbe m bụ nwata na-etolite etolite, anụrị m oku John Kennedy kpọrọ ụmụ amaala ka ha rụọ ọrụ ha dị ka ụmụ amaala. E mesịa, mgbe m bụ nwa akwụkwọ na Georgetown, anụrị m ka otu prọfesọ aha ya bụ Carroll Quigley kọwara oku ahụ nke ọma, onye gwara anyị na America bụ mba kacha ukwuu n’akụkọ ihe mere eme n’ihi na ndị anyị ekwenyela mgbe niile n’ihe abụọ: na echi nwere ike ịdị mma karịa taa, nakwa na onye ọ bụla n’ime anyị nwere ọrụ omume onwe ya ime ka nke ahụ bụrụ eziokwu.” Echiche Carroll Quigley banyere otú e si “mee ka America dị ukwuu ọzọ” bụ ka United States hapụ ọbụbụeze mba ya n’aka United Nations. Clinton bụ onye Democrat, onye na-akwado ọchịchị ụwa ọnụ, onye nnọchi anya dragọn ahụ.

“Like father, like son”, George Bush the last, was a globalist, and just as was his father, a globalist who professed to be Republican. The apple does not fall far from the tree. The Bible raises the rhetorical question, “Can two walk together, except they be agreed?” One simply needs to track the many enterprises that Bush the last, accomplished together with Bill and Hillary Clinton to see who Bush the last agreed with.

“Nna dị, nwa dị,” George Bush nke ikpeazụ bụ onye ụwa ọnụ, ma dịka nna ya dịkwa, onye ụwa ọnụ nke na-ekwupụta onwe ya na ọ bụ Republican. Mkpụrụ apụl adịghị adaa anya n’osisi o si pụta. Akwụkwọ Nsọ jụrụ ajụjụ a na-ajụ n’ụzọ nkwuwa okwu, “Ọ̀ ga-ekwe omume ka mmadụ abụọ na-eje ije ọnụ, ma ọ bụrụ na ha ekwenyeghị?” Naanị ihe mmadụ kwesịrị ime bụ ịgbaso ọtụtụ ọrụ Bush nke ikpeazụ rụzuru ọnụ na Bill na Hillary Clinton iji hụ ndị Bush nke ikpeazụ kwekọrọ na ha.

Barack Hussein Obama made a statement about fundamentally transforming the United States during a campaign rally shortly before he was elected as President. On October 30, 2008, in Columbia, Missouri, Obama said: “We are five days away from fundamentally transforming the United States of America.” The statement was part of Obama’s broader message of “hope and change”, which was a central theme of his 2008 presidential campaign, emphasizing his commitment to significant policy reforms and a different direction for the country. The direction he turned the country was into the dragon policies of globalism, anti-white, pro-abortion, anti-carbon fuels, anti-America pro-globalism, Diversity, Equity, Inclusion, the false history of Critical Race Theory, and on and on. Obama was not simply a community organizer; he was and still is a representative of the dragon power’s globalist agenda.

Barack Hussein Obama kwuru okwu banyere ịgbanwee United States n’ụzọ bụ isi n’otu mgbakọ mkpọsa ntuli-aka, obere oge tupu a họpụta ya dị ka Onyeisi Ala. N’ụbọchị Ọktoba 30, 2008, na Columbia, Missouri, Obama kwuru: “Anyị fọdụrụ ụbọchị ise tupu e gbanwee United States of America n’ụzọ bụ isi.” Okwu a bụ akụkụ nke ozi Obama sara mbara banyere “olileanya na mgbanwe,” nke bụ isiokwu dị n’etiti mkpọsa onyeisi ala ya nke afọ 2008, na-ekwusi ike nkwa ya ime mgbanwe ndị dị ịrịba ama n’usoro iwu na iweta ụzọ dị iche maka mba ahụ. Ụzọ o duuru mba ahụ bụ n’ime iwu dragọn nke globalism, imegide ndị ọcha, ịkwado ite ime, imegide mmanụ carbon, imegide America ma kwado globalism, Diversity, Equity, Inclusion, akụkọ ihe mere eme ụgha nke Critical Race Theory, na ihe ndị ọzọ na-aga n’ihu. Obama abụghị naanị onye na-ahazi obodo; ọ bụkwa ma ka bụ onye nnọchi anya atụmatụ globalist nke ike dragọn ahụ.

Trump however, unlike a typical modern politician, kept more promises than all the other seven presidents in the period beginning in 1989, combined. He was committed to making America great again, and in so attempting, he stirred up the globalist powers that be, not only in the United States, but in the entire world.

Otú ọ dị, Trump, n’adịghị ka onye ndọrọ ndọrọ ọchịchị nke oge a a na-ahụkarị, debere nkwa karịa ngụkọta nke ndị isi ala asaa ndị ọzọ n’oge malite na 1989. O tinyere onwe ya n’ime ime ka America bụrụ nnukwu ọzọ, ma ka ọ na-agbalị ime nke a, o kpalitere ike ndị ọchịchị ụwa niile na-achị n’azụ ihe, ọ bụghị naanị na United States, kama n’ụwa dum.

Joe Biden has no evidence whatsoever that he is anything other than another globalist.

Joe Biden enweghị ihe àmà ọ bụla n’ụzọ ọbụla na-egosi na ọ bụ ihe ọ bụla ọzọ karịa onye globalist ọzọ.

The beast of Catholicism waged a long-drawn-out war with the dragon powers, and the president that is reigning when the United States forms an image of the papacy, will, of prophetic necessity, be in a struggle with the dragon powers. None of the living presidents, other than Donald Trump, would wage war with the dragon powers, for the Democrats are openly globalist (dragons), and George Bush the last, was, as his father was (a professed Republican, that is actually a globalist dragon), for Jesus always illustrates the last with the first.

Anụ ọhịa nke Katọlik lụrụ agha dị ogologo oge megide ike nke dragọn ahụ, ma onye isi ala nke na-achị mgbe United States ga-akpụ oyiyi nke ọchịchị popu ga-adị, n’ihi ịdị-mkpa amụma, n’ọgụ megide ike nke dragọn ahụ. Ọ dịghị onye isi ala ọ bụla dị ndụ, ma e wezụga Donald Trump, ga-alụ agha megide ike nke dragọn ahụ, n’ihi na ndị Democrat bụ ndị globalist n’ụzọ pụtara ìhè (dragọn), ma George Bush nke ikpeazụ bụ, dịka nna ya bụ (onye na-ekwu na ọ bụ Republican, ma n’eziokwu ọ bụ dragọn globalist), n’ihi na Jizọs na-egosipụtakwa onye ikpeazụ site n’aka onye mbụ mgbe niile.

We will continue this study in the next article.

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

> “A great crisis awaits the people of God. A crisis awaits the world. The most momentous struggle of all the ages is just before us. Events which for more than forty years we have upon the authority of the prophetic word declared to be impending are now taking place before our eyes. Already the question of an amendment to the Constitution restricting liberty of conscience has been urged upon the legislators of the nation. The question of enforcing Sunday observance has become one of national interest and importance. We well know what the result of this movement will be. But are we ready for the issue? Have we faithfully discharged the duty which God has committed to us of giving the people warning of the danger before them?

> “Ọtụtụ nnukwu nsogbu na-echere ndị nke Chineke. Nsogbu na-echere ụwa. Mgba kasị dị oké mkpa n’ime afọ niile dị nso n’ihu anyị. Ihe omume ndị anyị, n’ihi ikike nke okwu amụma, kwupụtaworo kemgbe ihe karịrị afọ iri anọ na ha na-abịa, na-eme ugbu a n’ihu anya anyị. Ugbua a rịọla ndị omeiwu nke mba ahụ ajụjụ banyere mmegharị iwu n’Iwu Ukwu Ala nke ga-egbochi nnwere onwe nke akọ na uche. Ajụjụ banyere ime ka emume ụbọchị Sọnde bụrụ iwu aghọwo ihe mba ahụ dum na-elebara anya na ihe dị mkpa. Anyị maara nke ọma ihe ga-esi na mmegharị a pụta. Ma ọ̀ dị njikere anyị maka ihe ga-apụta? Ọ̀ bụ n’ezi ntụkwasị obi ka anyị mezuru ọrụ Chineke nyefere anyị, ya bụ inye ndị mmadụ ịdọ aka ná ntị banyere ihe ize ndụ dị n’ihu ha?”

> “There are many, even of those engaged in this movement for Sunday enforcement, who are blinded to the results which will follow this action. They do not see that they are striking directly against religious liberty. There are many who have never understood the claims of the Bible Sabbath and the false foundation upon which the Sunday institution rests. Any movement in favor of religious legislation is really an act of concession to the papacy, which for so many ages has steadily warred against liberty of conscience. Sunday observance owes its existence as a so-called Christian institution to ‘the mystery of iniquity;’ and its enforcement will be a virtual recognition of the principles which are the very cornerstone of Romanism. When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.

> “Ọtụtụ ndị nọ, ọbụna n’ime ndị na-arụ ọrụ n’ime mmegharị a maka ime ka edobe Ụbọchị Sọnde, ka a kpuola ìsì n’ihe ga-esi n’omume a pụta. Ha anaghị ahụ na ha na-akụ kpọmkwem megide nnwere onwe okpukpe. Ọtụtụ ndị nọ ndị na-aghọtabeghị ihe Bible na-ekwu banyere Ụbọchị Izuike nke Akwụkwọ Nsọ na ntọala ụgha nke emume Sọnde guzosiri n’elu ya. Mmegharị ọ bụla na-akwado iwu gbasara okpukpe bụ n’ezie omume nke ịkwetara ọchịchị ndị popu, nke lụrụ agha megide nnwere onwe akọ na uche n’ụzọ na-adịghị akwụsị akwụsị ruo ọtụtụ ọgbọ. Idebe Sọnde ji ịdị adị ya dịka ụlọọrụ a na-akpọ nke Ndị Kraịst n’aka ‘ihe omimi nke ajọ omume;’ ma ime ka e debe ya ga-abụ n’ezie nkwenye nke ụkpụrụ ndị bụ isi nkuku nke Romanism. Mgbe mba anyị ga-ajụ otu a ụkpụrụ ọchịchị ya site n’itinye iwu Sọnde n’ọrụ, Protestantism ga-esonye n’omume a na popery; ọ gaghị abụ ihe ọzọ ma ọ bụghị inye ndụ nye ọchịchị aka ike ahụ nke ogologo oge ji agụụ na-atụ anya ohere ya ka o wee wulie onwe ya ọzọ banye n’ime ọchịchị ike na-arụsi ọrụ ike.”

> “The National Reform movement, exercising the power of religious legislation, will, when fully developed, manifest the same intolerance and oppression that have prevailed in past ages. Human councils then assumed the prerogatives of Deity, crushing under their despotic power liberty of conscience; and imprisonment, exile, and death followed for those who opposed their dictates. If popery or its principles shall again be legislated into power, the fires of persecution will be rekindled against those who will not sacrifice conscience and the truth in deference to popular errors. This evil is on the point of realization.

> “Ụzọ mmegharị Ndozigharị Mba, nke na-arụ ọrụ site n’ike nke iwu okpukpe, ga-egosipụta, mgbe ọ ga-eru ntozu ya, otu enweghị ndidi ahụ na mmegbu ahụ nke jupụtara n’oge ndị gara aga. N’oge ahụ, nzukọ ụmụ mmadụ were ikike ndị dịrị naanị Chi, na-akụpịa n’okpuru ike ọchịchị aka ike ha nnwere onwe nke akọ na uche; mkpọrọ, nchụpụ, na ọnwụ wee soro n’azụ nye ndị jụrụ ime ihe iwu ha nyere n’iwu. Ọ bụrụ na a ga-eme ka poperi ma ọ bụ ụkpụrụ ya bụrụ iwu ọzọ ka ha nweta ike, a ga-amụghachi ọkụ nke mkpagbu megide ndị na-agaghị achụ àjà nke akọ na uche na eziokwu n’ịtụ uche nye njehie ndị ọha na eze nabatara. Ihe ọjọọ a adịla nso imezu.”

> “When God has given us light showing the dangers before us, how can we stand clear in His sight if we neglect to put forth every effort in our power to bring it before the people? Can we be content to leave them to meet this momentous issue unwarned?” Testimonies, volume 5, 711, 712.

> “Mgbe Chineke enyewo anyị ìhè na-egosi ihe ize ndụ ndị dị n’ihu anyị, olee otú anyị ga-esi guzo n’ihu Ya dịka ndị dị ọcha ma ọ bụrụ na anyị eleghara itinye mgbalị nile dị n’ike anyị anya iji weta ya n’ihu ndị mmadụ? Anyị ò nwere ike inwe afọ ojuju ịhapụ ha ka ha zute okwu a dị oke mkpa n’enweghị ịdọ ha aka ná ntị?” Testimonies, volume 5, 711, 712.

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