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# The Hidden History of Verse Forty - Number Two

Akụkọ Nzuzo nke Amaokwu Iri Anọ — Nke Abụọ

The United States, the Patriot Act, and the Path to Prophetic Fulfillment

United States, Patriot Act, na Ụzọ nke Mmezu Amụmaọrụazụ

Author

Jeff Pippenger

Published

September 19, 2024

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We ended the last article with the sentence that stated, “In 2001 the government of the United States spoke the Patriot Act into law.”

Anyị kwụsịrị isiokwu ikpeazụ ahụ n’ahịrịokwu a sịrị, “N’afọ 2001 gọọmenti United States nyere Patriot Act ikike iwu.”

> “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.” Testimonies, volume 5, 711.

> “E nwere ọtụtụ mmadụ, ọbụna n’etiti ndị na-arụsi ọrụ ike n’ime mmegharị a maka ime ka e debe Ụbọchị Sọnde n’ike iwu, ndị e mechiworo anya ha n’ihe ga-eso omume a. Ha anaghị ahụ na ha na-akụ aka kpọmkwem megide nnwere onwe okpukpe. E nwere ọtụtụ ndị na-amabeghị mgbe ọ bụla ihe Akwụkwọ Nsọ Sabat na-arịọ, nakwa ntọala ụgha nke ụlọọrụ Sọnde guzoro n’elu ya. Mmegharị ọ bụla na-akwado iwu gbasara okpukpe bụ n’ezie omume ikwe ọnụ nye papasị, nke ruo ọtụtụ ọgbọ alụọla agha n’ụzọ na-adịghị akwụsị akwụsị megide nnwere onwe nke akọ na uche. 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 n’ike ga-abụ n’ezie ịnakwere ụkpụrụ ndị bụ ezigbo nkuku isi nke Romanism. Mgbe mba anyị ga-ajụ n’ụzọ dị otu a ụkpụrụ ọchịchị ya ruo n’ókè ịme iwu Sọnde, Protestantism ga-esi n’omume a sonyere popery aka; ọ gaghị abụ ihe ọzọ ma ọ bụghị inye ndụ n’aka ọchịchị aka ike ahụ nke kemgbe ogologo oge nọ na-ele anyapụ anya ohere ya iji pụta ọzọ banye n’aka ike ọchịchị ike.” Testimonies, volume 5, 711.

1888 typified 2001, and it was then that the Blair Bill was introduced, though its failure to be passed, prevented it from prophetically speaking. It became the sign of 66 AD, a siege that was initiated and then mysteriously withdrawn. When it is understood that there are two image of the beast testing periods, and that the second period begins with the Sunday law in the United States, typified by the year 321, and that the period ends when the world Sunday law, typified by 538, is fully enforced; then it demands prophetically that the beginning of the first image of the beast testing period also begins with some type of typification of a Sunday law being spoken. In 1888, the Blair Bill was an attempt to enforce a National Sunday law, and 1888 identifies when the angel of Revelation eighteen descends and lightens the earth with his glory.

Afọ 1888 bụ ihe atụ nke afọ 2001, ma ọ bụkwa n’oge ahụ ka e webatara Iwu Blair, ọ bụ ezie na ọdịda ya n’ịgafe mere ka ọ ghara ikwu okwu n’amụma. Ọ ghọrọ ihe ịrịba ama nke afọ 66 AD, bụ nnọchibido e bidoro ma mesịa wepụ ya n’ụzọ omimi. Mgbe a ghọtara na e nwere oge ule abụọ nke oyiyi anụ ọhịa ahụ, nakwa na oge nke abụọ ahụ na-amalite site n’iwu ụbọchị Sọnde na United States, nke afọ 321 bụ ihe atụ ya, na na oge ahụ na-ejedebe mgbe a manyere iwu ụbọchị Sọnde nke ụwa nile, nke afọ 538 bụ ihe atụ ya, nke ọma; mgbe ahụ, n’amụma, ọ na-achọ ka mmalite nke oge ule mbụ nke oyiyi anụ ọhịa ahụ kwa bido site n’ụdị ihe atụ nke ikwuputa iwu ụbọchị Sọnde. N’afọ 1888, Iwu Blair bụ mgbalị ịmanye iwu ụbọchị Sọnde nke mba, ma afọ 1888 na-akọwapụta mgbe mmụọ ozi nke Mkpughe isi nke iri na asatọ si agbadata ma jiri ebube ya mee ka ụwa nwee ìhè.

The Patriot Act is the typification of a Sunday law that begins the image of the beast testing time in the United States. The United States speaks as a dragon in fulfillment of Revelation chapter thirteen, verse eleven when it enforces the Sunday law. When it enforces that law it will speak as a dragon, and that Sunday law identifies that the image of the beast is fully formed in the United States. At that point the United States has filled up its cup of probationary time, and national apostasy is followed by national ruin. At that point the United States ceases to be the sixth kingdom of Bible prophecy as the threefold union is established.

Iwu Patriot Act bụ ihe nnọchianya nke iwu Sọnde nke na-amalite oge ule nke onyinyo anụ ọhịa na United States. United States na-ekwu okwu dịka dragọn n’ime mmezu nke Mkpughe isi nke iri na atọ, amaokwu nke iri na otu, mgbe ọ na-etinye iwu Sọnde n’ọrụ. Mgbe ọ na-etinye iwu ahụ n’ọrụ, ọ ga-ekwu okwu dịka dragọn, iwu Sọnde ahụkwa na-egosi na onyinyo anụ ọhịa ahụ etolitela nke ọma n’ime United States. N’oge ahụ, United States emejupụtala iko ya nke oge nnwale, ndapụ n’ezi okwukwe nke mba a na-esokwa ya site n’ọdịda mba. N’oge ahụ, United States akwụsị ịbụ alaeze nke isii nke amụma Akwụkwọ Nsọ, ebe a na-eguzobe njikọ atọ ahụ.

Alpha and Omega always portrays the end with the beginning and at the beginning of the United States there were three times the United States prophetically spoke that marked the beginning of the United States as the sixth kingdom of Bible prophecy. The Declaration of Independence in 1776, followed by the Constitution of 1789 and then the Alien and Sedition Acts of 1798 identify the first three times the United States prophetically spoke. Each of those three publications represented the speaking of the United States. Those three steps led to 1798, the beginning of the United States reigning as the sixth kingdom of Bible prophecy. Those same three waymarks in the beginning of the United States, represent three waymarks that lead to the ending of the United States reigning as the sixth kingdom of Bible prophecy.

Alfa na Omega na-egosipụta mgbe niile ọgwụgwụ ya na mmalite ya, ma n’oge mmalite nke United States e nwere ugboro atọ United States kwuru n’amụma nke kpọrọ akara mmalite nke United States dịka alaeze nke isii n’amụma Akwụkwọ Nsọ. Nkwupụta Nnwere Onwe nke 1776, nke Iwu Ukpuru nke 1789 sochiri, ma emesịa Iwu Ndị Ọbịa na Iwu Mgbasa Okwu Megide Ọchịchị nke 1798, na-akọwapụta ugboro atọ mbụ United States kwuru n’amụma. Nke ọ bụla n’ime mbipụta atọ ahụ nọchiri anya ikwu okwu nke United States. Nzọụkwụ atọ ahụ dugara n’afọ 1798, mmalite nke ọchịchị United States dịka alaeze nke isii n’amụma Akwụkwọ Nsọ. Otu akara ụzọ atọ ahụ dị n’oge mmalite nke United States na-anọchikwa anya akara ụzọ atọ nke na-eduga n’ọgwụgwụ ọchịchị United States dịka alaeze nke isii n’amụma Akwụkwọ Nsọ.

The Patriot Act is the first of three times the United States speaks as it comes to its conclusion as the sixth kingdom. The third speaking, that identifies the end of the sixth kingdom is the Sunday law. In the middle of that history the Pelosi Trials of January 6, which began in 2022 were initiated. The trials were a direct rejection of the rights enshrined in the Constitution because the trials were political in nature, and the lawfare was not simply a fabrication of facts, but it was actually a direct attack upon “procedural” and “substantive” law as identified within the Constitution.

Iwu Patriot bụ nke mbụ n’ime ugboro atọ nke United States na-ekwu okwu ka ọ na-eru n’ọgwụgwụ ya dịka alaeze nke isii. Okwu nke atọ ahụ, nke na-akọwapụta njedebe nke alaeze nke isii, bụ iwu ụbọchị Sọnde. N’etiti akụkọ ihe mere eme ahụ ka e bidoro Ikpe Pelosi nke Jenụwarị 6, nke malitere n’afọ 2022. Ikpe ndị ahụ bụ nnọjụ kpọmkwem nke ikike ndị e debere n’Iwu Nsọ nke Ala ahụ, n’ihi na ikpe ndị ahụ bụ nke ọdịdị ndọrọ ndọrọ ọchịchị, ma agha-iwu ahụ abụghị naanị ịkpụpụta eziokwu ụgha, kama ọ bụ n’eziokwu mwakpo kpọmkwem megide iwu “usoro-eme” na iwu “ihe dị n’ime ya” dịka e si akọwapụta ha n’Iwu Nsọ nke Ala ahụ.

The Patriot Act in 2001 was a direct attack upon the “Due Process Clause” which appears in both the Fifth Amendment and the Fourteenth Amendment to the U.S. Constitution. These provide that nobody may be deprived of life, liberty, or property without due process of law. That was 2001, and in 2022 the attack against the Constitution was focused upon both “procedural due process” and “substantive due process.” The word “repudiate” means to deny, and Sister White identifies that at the Sunday law in the United States every principle of the Constitution will be repudiated.

Iwu Patriot Act nke afọ 2001 bụ mwakpo kpọmkwem megide “Nkebi Usoro Ziri Ezi” nke pụtara n’ime ma Ndezigharị nke Ise ma Ndezigharị nke Iri na Anọ nke Iwu Nsọ nke United States. Ndị a na-enye na a pụghị ịnapụ onye ọbụla ndụ, nnwere onwe, ma ọ bụ ihe onwunwe n’enweghị usoro iwu ziri ezi. Nke ahụ bụ n’afọ 2001, ma n’afọ 2022, mwakpo megide Iwu Nsọ ahụ lekwasịrị anya n’ime ma “usoro ziri ezi n’akụkụ usoro” ma “usoro ziri ezi n’akụkụ isi ihe.” Okwu ahụ bụ “repudiate” pụtara ịgọnarị, ma Nwannaanyị White na-akọwapụta na n’oge iwu Sunday na United States a ga-agọnarị ụkpụrụ ọbụla nke Iwu Nsọ ahụ.

> “By the decree enforcing the institution of the papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.

> “Site n’iwu e nyere iji manye nnọchi-anya pope, n’ime mmebi iwu Chineke, mba anyị ga-ekewapụ onwe ya kpamkpam n’ezi omume. Mgbe Protestantism ga-agbatị aka ya gafee oghere ahụ iji jide aka nke ike Rom, mgbe ọ ga-agafe n’elu olulu miri emi ahụ iji kpakọọ aka na ime mmụọ, mgbe, n’okpuru mmetụta nke njikọ atọ a, obodo anyị ga-ajụ ụkpụrụ niile nke Iwu Ntọala ya dị ka ọchịchị Protestant na nke repọblik, ma kwado ụzọ e si agbasa ụgha na aghụghọ nke pope, mgbe ahụ ka anyị nwere ike ịmata na oge eruola maka ọrụ ebube ahụ dị ịtụnanya nke Setan nakwa na ọgwụgwụ dị nso.”

> “As the approach of the Roman armies was a sign to the disciples of the impending destruction of Jerusalem, so may this apostasy be a sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return. The people of God will then be plunged into those scenes of affliction and distress which prophets have described as the time of Jacob’s trouble. The cries of the faithful, persecuted ones ascend to heaven. And as the blood of Abel cried from the ground, there are voices also crying to God from martyrs’ graves, from the sepulchers of the sea, from mountain caverns, from convent vaults: ‘How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?’

> “Dịka ịbịaru nso nke ndị agha Rom bụ ihe ịrịba ama nye ndị na-eso ụzọ ahụ nke mbibi na-abịa n’elu Jerusalem, otu a kwa, ndapụ n’ezi okwukwe a pụrụ ịbụ ihe ịrịba ama nye anyị na oke ndidi Chineke eruola njedebe ya, na ihe atụ nke ajọ omume mba anyị ejupụtala, nakwa na mmụọ ozi nke ebere na-achọ ịpụ, ka ọ ghara ịlọghachi ọzọ. Mgbe ahụ, a ga-atụnyere ndị nke Chineke n’ime ihe ngosi ndị ahụ nke mkpagbu na ihe mgbu ndị ndị amụma kọwara dị ka oge nsogbu Jekọb. Mkpu nke ndị ahụ kwere ekwe, ndị a na-akpagbu, na-arịgo eluigwe. Ma dịka ọbara Ebel si n’ala tie mkpu, otu a kwa, e nwekwara olu ndị na-etikwa mkpu n’ebe Chineke nọ site n’ili ndị nwụrụ n’ihi okwukwe ha, site n’ili nke oké osimiri, site n’ọgba dị n’ugwu, site n’ime ụlọ olili ndị nọn: ‘Ruo ole, O Onyenwe anyị, onye nsọ na onye eziokwu, ka Ị na-adịghị ekpe ikpe ma ghara ịbọ ọbọ ọbara anyị n’ahụ ndị bi n’ụwa?’”

> “The Lord is doing His work. All heaven is astir. The Judge of all the earth is soon to arise and vindicate His insulted authority. The mark of deliverance will be set upon the men who keep God’s commandments, who revere His law, and who refuse the mark of the beast or of his image.

> “Onyenweanyị na-arụ ọrụ Ya. Eluigwe nile nọ n’ịma jijiji. Onyeikpe nke ụwa nile ga-ebili n’oge na-adịghị anya ma kwado ikike Ya nke a kparịrị. A ga-edobe akara nke mgbapụta n’ahụ ndị ikom na-edebe iwu Chineke, ndị na-asọpụrụ iwu Ya, na ndị jụrụ akara nke anụ ọhịa ahụ ma ọ bụ nke oyiyi ya.

> “God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 451, 452.

> “Chineke ekpughewo ihe ndị ga-eme n’ụbọchị ikpeazụ, ka e wee kwadebe ndị Ya ka ha guzosie ike megide ajọ ifufe nke mmegide na iwe. Ndị a dọrọla aka ná ntị banyere ihe omume ndị dị n’ihu ha ekwesịghị ịnọdụ ala n’udo na-atụ anya oke ifufe ahụ na-abịa, na-akasi onwe ha obi na Onyenwe anyị ga-echebe ndị Ya ndị kwesịrị ntụkwasị obi n’ụbọchị nsogbu. Anyị kwesịrị ịdị ka ndị mmadụ na-eche Onyenwe ha, ọ bụghị n’echiche efu nke ichere, kama n’ọrụ siri ike, na okwukwe na-adịghị ama jijiji. Ugbu a abụghị oge ikwe ka uche anyị jidesie ike n’ihe ndị dị ntakịrị mkpa. Mgbe mmadụ na-ehi ụra, Setan na-ahazi ihe ike ka ndị nke Onyenwe anyị ghara inweta ebere ma ọ bụ ikpe ziri ezi. Mmegharị Sọnde ugbu a na-eme ụzọ ya n’ọchịchịrị. Ndị ndu na-ezo ezi okwu dị n’isi okwu ahụ, ọtụtụ ndị na-esonyekwa na mmegharị ahụ ahụghịkwa ebe miri emi nke ije a na-ebuga. Nkwupụta ya dị nro ma yie nke Ndị Kraịst, ma mgbe ọ ga-ekwu okwu, ọ ga-ekpughe mmụọ nke dragọn ahụ. Ọ bụ ọrụ anyị ime ihe niile dị n’ike anyị iji gbochie ihe ize ndụ a na-eyi egwu. Anyị kwesịrị ịgbalị iwepu ajọ mbunobi site n’itinye onwe anyị n’ọnọdụ kwesịrị ekwesị n’ihu ndị mmadụ. Anyị kwesịrị iweta n’ihu ha ezi ajụjụ a na-ese okwu ya, si otú a tinye mgbochi kacha dị irè megide ụkpụrụ ndị e ji achịkwa nnwere onwe nke akọ na uche. Anyị kwesịrị inyocha Akwụkwọ Nsọ ma nwee ike inye ihe kpatara okwukwe anyị. Onye amụma kwuru, sị: ‘Ndị ajọ omume ga-eme ajọ omume: ma ọ dịghị onye ọ bụla n’ime ndị ajọ omume ga-aghọta; ma ndị amamihe ga-aghọta.’” Testimonies, volume 5, 451, 452.

Sister White aligns the Sunday law with several last-day waymarks, and in so doing her words reveal “what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath.” Therefore, the waymarks that she aligns in this passage are to be carefully examined. I am suggesting that the point of reference is the line of prophecy that focuses upon the Constitution of the United States, along with the “speaking” of the nation as an interrelated symbol.

Nwannaanyị White na-eme ka iwu Sọnde kwekọọ na ọtụtụ ihe ịrịba ama nke ụbọchị ikpeazụ, ma n’ime ime otú a okwu ya na-ekpughe “ihe ga-eme n’ụbọchị ikpeazụ, ka e wee dozie ndị Ya ka ha nwee ike iguzogide oké ifufe nke mmegide na ọnụma.” N’ihi ya, a ghaghị iji nlezianya nyochaa ihe ịrịba ama ndị ahụ ọ na-eme ka ha kwekọọ n’akụkụ a. Ana m atụ aro na isi ntụaka ahụ bụ ahịrị amụma nke na-elekwasị anya n’Iwu Ukpuru nke United States, tinyere “ikwu okwu” nke mba ahụ dịka akara nke jikọrọ onwe ya na ihe ndị ọzọ.

By that, I mean, that the Blair Bill in 1888, the Patriot Act in 2001, and the political prosecutions that were carried out by the Democrats and globalist Republicans beginning in 2022 were each a direct denial of two essential elements of the Constitution. 1888 represents enforcement of Sunday worship, and then in 2001, the change from English law to Roman law. In 2022 “substantive” and “procedural” law was attacked.

Site n’ihe ahụ ka m na-ekwu bụ na, Blair Bill n’afọ 1888, Patriot Act n’afọ 2001, na mkpesa ndọrọ ndọrọ ọchịchị ndị Democrats na ndị Republican ndị mba ụwa malitere ime site n’afọ 2022, nke ọ bụla n’ime ha bụ ịjụ ozugbo ihe abụọ dị oke mkpa nke Iwu Ọchịchị. Afọ 1888 na-anọchi anya mmanye ofufe ụbọchị Sọnde, ma mgbe ahụ n’afọ 2001, mgbanwe sitere n’iwu Bekee gaa n’iwu Rom. N’afọ 2022, a wakporo iwu “substantive” na iwu “procedural”.

Substantive law defines the rights and obligations of individuals and organizations, while procedural law outlines the process for resolving disputes and enforcing the rights and obligations of individuals and organizations. The law defines legal or illegal behavior and sets out the punishments for it. Substantive law covers many legal areas, including criminal, civil, and contract law.

Iwu ihe banyere iwu na-akọwa ikike na ọrụ ndị mmadụ n’otu n’otu na nke òtù dị iche iche, ebe iwu usoro na-akọwapụta ụzọ a ga-esi edozi esemokwu ma mezuo ikike na ọrụ ndị mmadụ n’otu n’otu na nke òtù dị iche iche. Iwu na-akọwa omume ziri ezi n’iwu ma ọ bụ omume megidere iwu, ma depụta ntaramahụhụ e debere maka ya. Iwu ihe banyere iwu na-ekpuchi ọtụtụ akụkụ nke iwu, gụnyere iwu mpụ, iwu obodo, na iwu nkwekọrịta.

Criminal law is an excellent example of substantive law. Criminal law defines what actions are considered criminal and the penalties for those crimes. Civil law, however, governs disputes between individuals and organizations, such as breach of contract, personal injury, or property disputes.

Iwu mpụ bụ ezigbo atụ nke iwu dị n’isi. Iwu mpụ na-akọwa omume ndị a na-ewere dị ka mpụ na ntaramahụhụ e nyere maka mpụ ndị ahụ. Ma iwu obodo, n’aka nke ọzọ, na-achịkwa esemokwu n’etiti ndị mmadụ n’otu n’otu na òtù dị iche iche, dịka imebi nkwekọrịta, mmerụ ahụ nke onwe, ma ọ bụ esemokwu gbasara ihe onwunwe.

Substantive law is typically written in statutes, regulations, and case law. Statutes are laws passed by legislative bodies, such as national parliaments or state legislature, and regulations are rules and procedures created by administrative agencies. Case law is the law that judges create through their interpretation of statutes, regulations, and the Constitution.

A na-edekarị iwu bụ isi n’iwu edere n’akwụkwọ, n’usoro iwu na-achịkwa omume, na n’iwu sitere n’ikpe ụlọikpe. Iwu edere n’akwụkwọ bụ iwu ndị òtù omeiwu na-agafe, dịka omeiwu mba ma ọ bụ omeiwu steeti, ebe iwu na-achịkwa omume bụ ụkpụrụ na usoro ndị ụlọọrụ nchịkwa na-emepụta. Iwu sitere n’ikpe ụlọikpe bụ iwu ndị ndịikpe na-emepụta site n’otú ha si akọwa iwu edere n’akwụkwọ, iwu na-achịkwa omume, na Iwu Nsọ.

Procedural law refers to the rules governing the legal process. It outlines how cases move through the legal system, from the initial filing of a complaint to the final resolution. Procedural law covers various legal areas, including civil, criminal, and administrative procedures. The purpose of procedural law is to ensure that the legal process is fair and efficient. It provides a framework for resolving disputes and ensures that everyone involved in the legal process, including judges, lawyers, and litigants, knows what is expected of them.

Iwu usoro n’iwu na-ezo aka n’ụkpụrụ ndị na-achịkwa usoro ikpe. Ọ na-akọwapụta otu okwu ikpe si aga n’ime usoro iwu, site n’itinye mkpesa na mbido ruo na mkpebi ikpeazụ. Iwu usoro na-ekpuchi akụkụ iwu dị iche iche, gụnyere usoro obodo, usoro mpụ, na usoro nchịkwa. Ebumnobi iwu usoro bụ ịhụ na usoro ikpe ziri ezi ma dịkwa irè. Ọ na-enye usoro nhazi maka idozi esemokwu ma na-ahụkwa na onye ọbụla so n’usoro ikpe ahụ, gụnyere ndịikpe, ndị ọka iwu, na ndị na-ekpe ikpe, maara ihe a na-atụ anya n’aka ha.

Substantive and procedural law are intended to work together to ensure justice is served. Substantive law defines the rights and obligations of individuals and organizations, while procedural law outlines the process for resolving disputes and enforcing those rights and obligations. In other words, substantive law defines legal or illegal behavior and the consequences of illegal behavior, while procedural law outlines how those legal issues are resolved.

Iwu ihe gbasara iwu na iwu usoro e bu n’obi ka ha rụkọọ ọrụ ọnụ iji hụ na e mezuo ikpe ziri ezi. Iwu ihe gbasara iwu na-akọwa ikike na ọrụ ndị mmadụ n’otu n’otu na ndị otu ma ọ bụ ụlọọrụ nwere, ebe iwu usoro na-akọwapụta ụzọ a ga-esi edozi esemokwu ma mee ka e debe ikike na ọrụ ndị ahụ. N’ikwu ya n’ụzọ ọzọ, iwu ihe gbasara iwu na-akọwa omume iwu kwadoro ma ọ bụ nke megidere iwu na nsonaazụ nke omume megidere iwu, ebe iwu usoro na-akọwapụta otú e si edozi okwu ndị ahụ gbasara iwu.

In 2001, the Patriot Act removed the right of habeas corpus. “Habeas corpus” is a Latin term that translates to “you shall have the body.” It refers to a legal principle that protects individuals from unlawful detention by requiring a court to examine the lawfulness of a person’s imprisonment. Habeas corpus is a fundamental right in many legal systems, especially those influenced by English common law. It ensures that a person cannot be held in custody without just cause and allows them to challenge the legality of their detention before a judge.

N’afọ 2001, Iwu Patriot Act wepụrụ ikike nke habeas corpus. “Habeas corpus” bụ okwu Latin nke a na-asụgharị ịbụ “ị ga-enwe ahụ.” Ọ na-ezo aka n’ụkpụrụ iwu nke na-echebe mmadụ n’aka njide na-akwadoghị n’iwu site n’ịchọ ka ụlọikpe nyochaa ma mkpọrọ mmadụ ọ bụ njide ya ọ dabere n’iwu. Habeas corpus bụ ikike bụ isi n’ọtụtụ usoro iwu, karịsịa n’ime ndị iwu ọdịnala nkịtị nke Bekee metụtara. Ọ na-eme ka o doo anya na a pụghị ijide mmadụ n’ụlọnga ma ọ bụ n’aka ọchịchị n’enweghị ezi ihe kpatara ya, ma na-enye ya ohere ịgbagha iwu kwadoro njide ya n’ihu onyeikpe.

A “Due Process Clause” appears in both the Fifth Amendment and the Fourteenth Amendment to the U.S. Constitution. These provide that nobody may be deprived of life, liberty, or property without due process of law. Courts have developed two branches of due process doctrine: procedural due process and substantive due process. In 2001, with the Patriot Act habeas corpus was removed as a right, and English law was replaced by Roman law. English law defines that a person is considered innocent until proven guilty, and Roman law identifies that a person is considered guilty until proven innocent. In the Pelosi Trials of 2022, both procedural and substantive due process was trampled upon. Both substantive law and procedural law were applied in the Pelosi Trials in the exact opposite of their intended constitutional purpose.

Nkebi Ahịrịokwu a kpọrọ “Due Process Clause” pụtara ma n’Iwu Ndezigharị nke Ise ma n’Iwu Ndezigharị nke Iri na Anọ nke Iwu Ọchịchị U.S. Ha na-enye na a gaghị anapụ onye ọbụla ndụ, nnwere onwe, ma ọ bụ ihe onwunwe ya ma e wezụga site n’usoro iwu kwesịrị ekwesị. Ụlọikpe emepewo ngalaba abụọ nke ozizi due process: due process nke usoro na due process nke ọdịnaya. N’afọ 2001, site na Patriot Act, e wepụrụ habeas corpus dị ka ikike, ma dochie iwu Bekee na iwu Rom. Iwu Bekee na-akọwa na a na-ewere mmadụ dị ka onye aka ya dị ọcha ruo mgbe e gosipụtara na o nwere mmehie, ebe iwu Rom na-egosi na a na-ewere mmadụ dị ka onye nwere mmehie ruo mgbe e gosipụtara na aka ya dị ọcha. N’Ikpe Pelosi nke afọ 2022, e zọpụrụ ma due process nke usoro ma due process nke ọdịnaya n’okpuru ụkwụ. E tinyere ma iwu ọdịnaya ma iwu usoro n’ọrụ n’Ikpe Pelosi n’ụzọ kpọmkwem megidere ebumnuche ha nke iwu ọchịchị e ji kee ha.

The distinction between substantive due process and procedural due process lies in the different aspects of law and rights that each concept protects within the framework of the U.S. Constitution, particularly under the Due Process Clauses of the Fifth and Fourteenth Amendments.

Ndịiche dị n’etiti usoro ziri ezi n’ihe gbasara ọdịnaya na usoro ziri ezi n’ihe gbasara usoro dị n’akụkụ dị iche iche nke iwu na ikike nke nke ọ bụla n’ime echiche ndị a na-echebe n’ime ntọala Iwu Nsọ nke United States, karịsịa n’okpuru Nkebiokwu Iwu Ziri Ezi nke Mmegharị Ise na Nke Iri na Anọ.

Substantive due process is concerned with the fundamental rights and liberties that the government cannot infringe upon, regardless of the procedure used. It protects certain rights from government interference even if the proper procedures are followed. Substantive due process involves rights that are deemed fundamental, such as the right to privacy, the right to marry, and the right to raise one’s children. These rights are protected from government intrusion unless there is a compelling state interest. It serves as a check on the government’s power, ensuring that laws and regulations do not violate fundamental liberties.

Usoro ziri ezi nke ọdịnaya metụtara ikike na nnwere onwe ndị bụ isi nke gọọmenti na-agaghị emebi emebi, n’agbanyeghị usoro e jiri mee ya. Ọ na-echebe ụfọdụ ikike pụọ n’itinye aka nke gọọmenti ọbụna ma ọ bụrụ na e soro usoro kwesịrị ekwesị. Usoro ziri ezi nke ọdịnaya gụnyere ikike ndị a na-ewere dị ka ndị bụ isi, dịka ikike nzuzo, ikike ịlụ di ma ọ bụ nwunye, na ikike ịzụ ụmụ nke mmadụ. A na-echebe ikike ndị a pụọ n’itinye aka nke gọọmenti ma e wezụga mgbe e nwere mmasị siri ike nke steeti. Ọ na-eje ozi dị ka ihe mgbochi n’ike gọọmenti, na-eme ka o doo anya na iwu na ụkpụrụ agaghị emebi nnwere onwe ndị bụ isi.

Procedural due process is concerned with the procedures that the government must follow before it deprives an individual of life, liberty, or property. It ensures that individuals receive fair and impartial treatment through proper legal processes. Procedural due process requires the government to follow certain steps or procedures, such as providing notice, a fair hearing, and an opportunity to be heard, before depriving someone of their rights. It emphasizes the methods by which laws are enforced, ensuring that the government acts in a just and fair manner.

Usoro ziri ezi nke usoro iwu na-elekwasị anya n’usoro ndị ọchịchị ga-agbaso tupu o wepụ n’aka mmadụ ndụ, nnwere onwe, ma ọ bụ ihe onwunwe. Ọ na-eme ka o doo anya na ndị mmadụ na-anata nlekọta ziri ezi na nke na-enweghị ele mmadụ anya n’ihu site n’usoro iwu kwesịrị ekwesị. Usoro ziri ezi nke usoro iwu na-achọ ka ọchịchị soro ụfọdụ nzọụkwụ ma ọ bụ usoro, dịka inye ọkwa, ikpe ntị ziri ezi, na ohere ka a nụ mmadụ, tupu e wepụ mmadụ ikike ya. Ọ na-emesi ụzọ ndị e si etinye iwu n’ọrụ ike, na-eme ka o doo anya na ọchịchị na-eme ihe n’ụzọ ziri ezi na nke kwekọrọ n’ezi omume.

The lawfare that has been manifested since the Pelosi Trials began, represents a denial of both substantive and procedural due process. The fundamental rights of American citizens were openly and successfully denied. The false flag operations and the open corruption of the alphabet agencies of the United States has been regularly exposed since even before the Pelosi Trials began, but the legal procedures that have been employed by the globalists of both parties since the Pelosi Trials began, represents a clear illustration of the destruction of procedural due process.

Iji iwu eme ihe n’ụzọ agha nke e gosipụtara kemgbe a malitere Ikpe Pelosi, na-anọchi anya ịgọnarị ma usoro ikpe ziri ezi n’ihe dị n’ime ya, ma usoro ikpe ziri ezi n’otú e si eme ya. E gọnarịrị n’ihu ọha ma n’ụzọ gara nke ọma ikike ndị bụ isi nke ụmụ amaala Amerịka. A na-ekpughe mgbe niile ọrụ aghụghọ ndị e mere ka ha yie nke ndị ọzọ na nrụrụ aka pụtara ìhè nke ụlọ ọrụ “alphabet” nke United States kemgbe ọbụna tupu a malite Ikpe Pelosi, ma usoro iwu ndị ndị mgbasa ụwa nke òtù abụọ ahụ jiri kemgbe a malitere Ikpe Pelosi, na-anọchi anya ihe atụ doro anya nke mbibi nke usoro ikpe ziri ezi n’otú e si eme ya.

Earlier in the article we read, “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.”

N’isiokwu e dere na mbụ anyị gụrụ, sị, “Mmegharị ọ bụla nke na-akwado iwu gbasara okpukpe bụ n’ezie omume nke ịnakwere papacy, nke ruo ọtụtụ narị afọ ji ntachi obi lụọ ọgụ megide nnwere onwe nke akọ na uche. Idebe ụbọchị Sọnde ji adị dị ka ụlọọrụ a na-akpọ nke Ndị Kraịst site n’ihe omimi nke ajọ omume; ma ime ka e debe ya n’iwu ga-abụ nnabata doro anya nke ụkpụrụ ndị bụ isi nkuku nke Romanism. Mgbe mba anyị ga-ajụ otú a ụkpụrụ ọchịchị ya wee mee iwu Sọnde, Protestantism ga-esonye n’omume a kpọọ aka na popery; ọ gaghị abụ ihe ọzọ ma e wezụga inye ndụ nye ọchịchị aka ike nke ogologo oge ji agụụ na-eche ohere ya ka o wee bilie ọzọ n’ime ọchịchị ike na-akpagbu.”

In the line of history that can be represented with the Constitution of the United States there are three specific waymarks representing some element of the Constitution in both the beginning and the ending of the United States. Each of those three waymarks are political actions, and therefore symbolize the speaking of the United States. The third of those three waymarks in the beginning, that marked 1798, was the Alien and Sedition Acts and the third of those waymarks at the ending is when the United States enforces a Sunday law, and speaks as a dragon in fulfillment of Revelation chapter thirteen, verse eleven.

N’ahịrị akụkọ ihe mere eme nke a pụrụ ịnọchi anya ya site n’Iwu Ntọala nke United States, e nwere ihe ịrịba ama atọ pụrụ iche nke na-anọchi anya akụkụ ụfọdụ nke Iwu Ntọala ahụ ma na mbido ma na ngwụcha United States. Nke ọ bụla n’ime ihe ịrịba ama atọ ahụ bụ omume ndọrọ ndọrọ ọchịchị, ya mere ha na-anọchi anya ikwu okwu nke United States. Nke atọ n’ime ihe ịrịba ama atọ ahụ n’oge mbido, nke kara akara afọ 1798, bụ Iwu ndị Bịara Si Mba Ọzọ na Iwu Mkpasu Okwu; ma nke atọ n’ime ihe ịrịba ama ndị ahụ n’oge ngwụcha bụ mgbe United States ga-eme ka iwu ụbọchị Sọnde dị irè, ma kwuo okwu dịka dragọn, n’ime mmezu nke Mkpughe isi nke iri na atọ, amaokwu nke iri na otu.

The prophetic history of the United States begins when, as represented by the earth, it opened its mouth and swallowed up the flood of the dragon’s persecution.

Akụkọ amụma nke United States na-amalite mgbe, dịka e sere ya site n’ụwa, o meghere ọnụ ya loda idei mmiri nke mkpagbu agwọ ukwu ahụ.

> And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:15, 16.

> Agwọ ahụ si n’ọnụ ya tụpụ mmiri dịka idei mmiri n’azụ nwanyị ahụ, ka o wee mee ka idei mmiri ahụ buru ya pụọ. Ụwa wee nyere nwanyị ahụ aka; ụwa wee meghee ọnụ ya, wee loda idei mmiri ahụ nke dragọn ahụ si n’ọnụ ya tụpụ. Mkpughe 12:15, 16.

In 1776, the beast that was to arise from the earth, and ultimately become the sixth kingdom of Bible prophecy in 1798, swallowed up the flood of persecution against God’s people by establishing a nation with a Constitution that protested against the tyrants of European royalty and the tyrants of the papal church.

N’afọ 1776, anụ ọhịa ahụ nke ga-esi n’ụwa pụta, ma mesịa bụrụ alaeze nke isii n’amụma Akwụkwọ Nsọ n’afọ 1798, loro idei mmiri nke mkpagbu megide ndị Chineke site n’ịtọpụta otu mba nwere Iwu Ntọala nke guzogidere ndị ọchịchị aka ike nke eze ndị Europe na ndị ọchịchị aka ike nke chọọchị papal.

The Declaration of Independence in 1776 typified the Patriot Act of 2001. The Constitution of 1789 typified the Pelosi Trials beginning in 2022. The Alien and Sedition Acts of 1798 typified the Sunday law in the United States.

Nkwupụta Nnwere Onwe nke 1776 bụ ihe atụ nke Iwu Patriot nke 2001. Iwu Ọchịchị nke 1789 bụ ihe atụ nke Ikpe Pelosi ndị malitere n’afọ 2022. Iwu Banyere Ndị Ọbịa na Iwu Mmegide nke 1798 bụ ihe atụ nke iwu Ụka na Sọnde na United States.

The pronouncement of independence by the American patriots in 1776 represented the announcement of the loss of independence with the Patriot Act of 2001. The Constitution of 1789 represented the Pelosi Trials beginning in 2022. The Alien and Sedition Acts represents the Sunday law. The history of the repudiation of every principle of the Constitution represents a progressive overturning of the Constitution that ends at the Sunday law.

Nkwupụta nnwere onwe nke ndị ịhụ mba n’anya America mere na 1776 nọchiri anya ọkwa nke mfu nnwere onwe site n’Iwu Patriot nke 2001. Iwu Nsọ nke 1789 nọchiri anya Ikpe Pelosi ndị malitere na 2022. Iwu Banyere Ndị Ọbịa na Iwu Banyere Nnupu isi nọchiri anya iwu ụbọchị Sọnde. Akụkọ banyere ịjụ ụkpụrụ ọ bụla nke Iwu Nsọ ahụ nọchiri anya nkwatu nwayọọ nwayọọ nke Iwu Nsọ ahụ nke na-agwụ na iwu ụbọchị Sọnde.

These lines all align in the hidden history of verse forty of Daniel chapter eleven. In this article we quoted four paragraphs from Testimonies, volume 5, 451, 452.

Ahịrị ndị a niile kwekọrọ ọnụ n’akụkọ zoro ezo nke amaokwu nke iri anọ nke Daniel isi nke iri na otu. N’isiokwu a anyị hotara paragraf anọ sitere na Testimonies, mpịakọta nke 5, 451, 452.

We will look closer at those paragraphs in the next article.

Anyi ga-eleba anya nke ọma n’ime paragraf ndị ahụ n’isiokwu na-esonụ.

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