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# Panium - Number Sixteen

Panium — Nọmba Iri na Isii

The Time of the End

Oge Ọgwụgwụgwụgwụgwụgwụgwụgwụahịa

Author

Jeff Pippenger

Published

February 19, 2026

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Daniel eleven begins by introducing Donald Trump as the final president of the sixth kingdom of Bible prophecy. In the third year of Cyrus, which is where the vision began in chapter ten is complemented in the first verse of chapter eleven with the word, “also.”

Daniẹl isi nke iri na otu malitere site n’ịkọwa Donald Trump dịka onyeisi ala ikpeazụ nke alaeze nke isii n’amụma Akwụkwọ Nsọ. N’afọ nke atọ nke Saịrọs, nke bụ ebe ọhụụ ahụ bidoro n’isi nke iri, e ji okwu a, “zọkwa,” mezue ya n’amaokwu mbụ nke isi nke iri na otu.

> Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. Daniel 11:1.

> Ọzọkwa, mụ onwe m, n’afọ mbụ nke Daraiọs onye Midia, guzoro iji kwado ya na iji mee ka ọ sie ike. Daniel 11:1.

Gabriel is careful to reach back to Darius and connect him to Cyrus as he begins his narrative of chapter eleven. Chapter ten continues as one vision through to the last verse of chapter twelve, and it begins in the third year of Cyrus.

Gebriel kpachara anya nke ọma ịlaghachi n’oge Daraịọs ma jikọta ya na Saịrọs ka ọ na-amalite akụkọ ya nke isi nke iri na otu. Isi nke iri na-aga n’ihu dị ka otu ọhụụ ruo n’amaokwu ikpeazụ nke isi nke iri na abụọ, ọ na-amalitekwa n’afọ nke atọ nke Saịrọs.

> 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 Sairọs, eze Peasia, e kpughere Daniel ihe, onye a kpọrọ aha ya Belteshaza; ihe ahụ bụrụkwa eziokwu, ma oge ahụ e kpebiri dị ogologo; o wee ghọta ihe ahụ, nwee kwa nghọta nke ọhụụ ahụ. Daniel 10:1.

Darius together with Cyrus make up the symbol of the twofold nation of the Medes and the Persians, representing the twofold power of Republicanism and Protestantism in the United States; thus, representing the twofold symbol of the time of the end. The birth of Aaron and Moses marked the time of the end of Abraham’s four-hundred-year prophecy at the beginning of ancient Israel; so too, did the birth of John the Baptist and Christ represent the two waymarks of the time of the end at the end of ancient Israel. Jesus always illustrates the end with the beginning.

Dairọs na Sairọs ọnụ na-emeju akara nke mba abụọ ahụ nke ndị Midia na ndị Peasia, na-anọchi anya ike abụọ ahụ nke Republicanism na Protestantism n’ime United States; otu a, ha na-anọchi anya akara abụọ ahụ nke oge ọgwụgwụ. Ọmụmụ nke Eron na Mosis gosiri oge ọgwụgwụ nke amụma afọ narị anọ nke Abraham n’mmalite nke Izrel oge ochie; otu aka ahụkwa, ọmụmụ nke Jọn Onye Na-eme Baptizim na Kraịst nọchiri anya akara ụzọ abụọ ahụ nke oge ọgwụgwụ na njedebe nke Izrel oge ochie. Jizọs na-egosipụtakarị mgbe nile njedebe site na mmalite.

Darius and Cyrus together represent the waymark represented as the time of the end, when the seventy years captivity in Babylon ended.

Dịrịọs na Saịrọs ọnụ na-anọchi anya ihe-akara-ụzọ ahụ e gosipụtara dị ka oge ọgwụgwụ, mgbe afọ iri asaa nke ndọta n’agha na Babilọn bịara na njedebe.

> “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 dị n’ụwa nọ n’eziokwu n’agha-mkpọrọ n’oge ogologo a nke mkpagbu na-adịghị akwụsị akwụsị, dịka ụmụ Izrel e jidere n’agha-mkpọrọ na Babilọn n’oge mbula ahụ.” Prophets and Kings, 714.

Darius and Cyrus typify the years 1798 and 1799, representing the time of the end, when the parallel captivity of spiritual Israel in spiritual Babylon ended. 1798 identified the end of the political system of the papacy represented as a beast, which the whore of Rome rode upon.

Daraiọs na Saịrọs na-anọchi anya afọ 1798 na 1799, na-egosi oge ọgwụgwụ, mgbe ndọta yiri nke ahụ nke Izrel ime mmụọ nọ na Babilọn ime mmụọ kwụsịrị. Afọ 1798 mere ka a mata njedebe nke usoro ndọrọ ndọrọ ọchịchị nke ọchịchị ndị popu, nke e gosipụtara dịka anụ ọhịa, nke akwụna Rom nọkwasịrị.

> So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. Revelation 17:3.

> Ya mere, o buuru m n’ime mmụọ gaa n’ọzara: m wee hụ otu nwanyị ka ọ nọkwasịrị n’anụ ọhịa na-acha uhie uhie, nke juputara n’aha nkwulu, nke nwere isi asaa na mpi iri. Mkpughe 17:3.

Napoleon ended the life of the beast in 1798, and in 1799, the woman that rode upon the beast died in exile. In 1989, both Ronald Reagan and George Bush the greater were presidents, marking the time of the end in 1989. Darius and Cyrus represent Reagan and Bush the greater. Verse two states:

Napoleon kwụsịrị ndụ nke anụ ọhịa ahụ n’afọ 1798, ma n’afọ 1799, nwanyị ahụ nke nọkwasịrị n’elu anụ ọhịa ahụ nwụrụ n’ala mgbaba. N’afọ 1989, ma Ronald Reagan ma George Bush nke okenye bụ ndị isi ala, na-akara oge ọgwụgwụ n’afọ 1989. Darius na Saịrọs na-anọchi anya Reagan na Bush nke okenye. Amaokwu nke abụọ kwuru:

> And now will I shew 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 ka m ga-egosi gị eziokwu ahụ. Lee, a ga-ebili kwa ndị eze atọ ọzọ na Peasia; onye nke anọ ga-aba ọgaranya nke ukwuu karịa ha niile: ma site n’ike ya nke sitere n’ọgaranya ya, ọ ga-akpalite mmadụ niile imegide alaeze Grisia. Daniel 11:2.

## Awakening

Mmụọte

Darius was Reagan, Cyrus was Bush the greater, and the three who followed Cyrus were Clinton, Bush the lesser, Obama the Divider and the fourth and “far richer” president, who stirred up the globalists of Grecia was Trump. The word “stir” means to awaken. When Trump announced his candidacy in 2015, the globalists, who Joel identifies as “heathen” were awakened.

Darius bụ Reagan, Sairọs bụ Bush nke ukwuu, ndị atọ sochiri Sairọs bụ Clinton, Bush nke nta, Obama Onye-Nkewa, ma onye-isi ala nke anọ ahụ nke “bara ụba nke ukwuu,” onye kpaliri ndị mba ụwa nke Grisịa, bụ Trump. Okwu ahụ “kpalie” pụtara ime ka mmadụ tetaa. Mgbe Trump kwupụtara ntuli-aka ya n’afọ 2015, a kpọtere ndị mba ụwa ahụ, ndị Joel kọwara dịka “ndị ọgọ mmụọ.”

> Let the heathen be wakened, and come up to the valley of Jehoshaphat: for there will I sit to judge all the heathen round about. Put ye in the sickle, for the harvest is ripe: come, get you down; for the press is full, the fats overflow; for their wickedness is great. Multitudes, multitudes in the valley of decision: for the day of the Lord is near in the valley of decision. Joel 3:12–14.

> Ka e teta mba niile na-amaghị Chineke n’ụra, ka ha bịa rigo n’ndagwurugwu Jehoshafat: n’ihi na n’ebe ahụ ka M ga-anọdụ ikpe mba niile gbara gburugburu. Tụnyenu mma owuwe ihe ubi, n’ihi na owuwe ihe ubi achaala: bịanụ, rịdatanụ; n’ihi na ebe a na-azọ mkpụrụ vaịn ejuola, ite mmanya juru n’ọnụ na-asọfu; n’ihi na ajọ omume ha dị ukwuu. Ìgwè mmadụ, ìgwè mmadụ n’ndagwurugwu mkpebi: n’ihi na ụbọchị nke Onyenwe anyị dị nso n’ndagwurugwu mkpebi. Joel 3:12–14.

When the “heathen” is awakened, “the day of the Lord is near” in the valley of Jehoshaphat. “Jehoshaphat” means judgment of Jehovah; and the valley is also called the valley of decision. From 2015 onward the “multitudes” of planet earth will begin to move into the various bundles prepared for each excuse given by men for not deciding to serve God. At 9/11 the judgment of the living began, and in 2015, Trump announced he would seek the presidency. At 9/11 the first phase of the latter rain began to fall and the latter rain is what brings to fruition the crop, and in 2015, fourteen years into the rain that produces the ripened harvest, the book of Joel sounds the warning that when Donald Trump “stirs up the realm of Grecia,” or as Joel says, when Trump “awakens the heathen in 2015,” the harvest of planet earth is beginning to ripen.

Mgbe a kpọlitere “ndị ọgọ mmụọ,” “ụbọchị nke Onyenwe anyị dị nso” n’ndagwurugwu Jehoshafat. “Jehoshafat” pụtara ikpe Jehova; a na-akpọkwa ndagwurugwu ahụ ndagwurugwu mkpebi. Site n’afọ 2015 gaa n’ihu, “ìgwè mmadụ” nke ụwa a ga-amalite ịkwaga n’ime ùkwù dị iche iche e kwadebere maka ngọpụ ọ bụla ụmụ mmadụ nyere maka na ha ekpebighị ife Chineke. N’oge 9/11 ka ikpe nke ndị dị ndụ malitere, ma n’afọ 2015, Trump kwupụtara na ọ ga-achọ ịbụ onye isi ala. N’oge 9/11 ka akụkụ mbụ nke mmiri ozuzo ikpeazụ malitere izo, mmiri ozuzo ikpeazụ ahụkwa bụ ihe na-eme ka ihe ubi ruo n’ịmị mkpụrụ nke ọma; ma n’afọ 2015, mgbe afọ iri na anọ gafere n’ime mmiri ozuzo ahụ nke na-emepụta owuwe ihe ubi nke chara acha, akwụkwọ Joel na-akpọku ịdọ aka ná ntị na mgbe Donald Trump “na-akpali alaeze Gris,” ma ọ bụ dịka Joel si kwuo ya, mgbe Trump “na-akpọlite ndị ọgọ mmụọ n’afọ 2015,” owuwe ihe ubi nke ụwa a amalitela ịcha.

It is important to recognize that the first truth mentioned in Daniel eleven, is the prophetic role of Donald Trump. The first kingdom of Bible prophecy represented in the book of Daniel is Babylon. Imagine the story of Babylon in the book of Daniel if Nebuchadnezzar was not employed by Inspiration to establish a prophetic model. The sixth kingdom of Bible prophecy is incomplete without the testimony of the final ruler of that kingdom. The rule of first mention establishes the significance of Trump as a symbol of primary importance in the vision which Daniel received on the twenty-second day after he fasted for three weeks.

Ọ dị mkpa ịghọta na eziokwu mbụ a kpọrọ aha na Daniel iri na otu, bụ ọrụ amụma nke Donald Trump. Ala-eze mbụ nke amụma Akwụkwọ Nsọ nke e gosipụtara n’akwụkwọ Daniel bụ Babilọn. Cheedị akụkọ Babilọn dị n’akwụkwọ Daniel ma a sị na Mmụọ Nsọ ejighị Nebukadneza guzobe ihe nlereanya amụma. Ala-eze nke isii nke amụma Akwụkwọ Nsọ ezughị ezu ma e wezụga àmà nke ọchịchị ikpeazụ nke ala-eze ahụ. Iwu nke ikwu ihe mbụ na mbụ na-eguzobe ịdị mkpa Trump dịka akara ngosi nke isi mkpa n’ọhụụ ahụ Daniel natara n’ụbọchị nke iri abụọ na abụọ mgbe o busịrị ọnụ izu atọ.

> But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. 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 10:13, 14.

> Ma onye-isi nke alaeze Peasia guzogidere m ụbọchị iri abụọ na otu: ma, lee, Maikel, otu n’ime ndị-isi ukwu, bịara inyere m aka; m wee nọgide n’ebe ahụ n’etiti ndị eze Peasia. Ugbu a abịawo m ime ka ị ghọta ihe ga-adakwasị ndị gị n’ụbọchị ikpeazụ: n’ihi na ọhụ ahụ ka dịkwa maka ọtụtụ ụbọchị. Daniel 10:13, 14.

The vision of chapter eleven illustrates what befalls God’s people in the last days, and Trump as the leader of the United States, and thereafter of the United Nations is a truth that has eternal consequences connected to understanding or not understanding that truth. That truth was so important for Gabriel to convey to Daniel that in verse fourteen, Daniel records from the light provided by the angel Gabriel that it is “the robbers of thy people” who establish the vision. It is impossible to correctly follow the movements of Donald Trump in prophecy without using Rome as the blueprint to recognize Trump’s footsteps through the prophetic history of Daniel eleven.

Ọhụ nke isi nke iri na otu na-egosi ihe na-adakwasị ndị nke Chineke n’ụbọchị ikpeazụ, na Trump dị ka onye ndú nke United States, ma emesia nke United Nations, bụ eziokwu nke nwere nsonaazụ ebighị ebi jikọtara na ịghọta ma ọ bụ na ịghọtaghị eziokwu ahụ. Eziokwu ahụ dị mkpa nke ukwuu ka Gebriel wee nyefee ya Daniel na n’amaokwu nke iri na anọ, Daniel na-edekọ, site n’ìhè nke mmụọ ozi Gebriel nyere, na ọ bụ “ndị na-apụnara ndị gị ihe n’ike” ka na-eme ka ọhụ ahụ guzosie ike. Ọ gaghị ekwe omume iso mmegharị nke Donald Trump n’amụma n’ụzọ ziri ezi ma e wezụga iji Rome dịka atụmatụ iji mata nzọụkwụ Trump site n’akụkọ ihe mere eme amụma nke Daniel isi nke iri na otu.

Trump, as a symbol of the United States during the Sunday law time period forms an image of the beast, and in so doing he is honoring the beast, so it is an image of the beast, and also an image in honor of the beast. In Revelation 17 the papacy is the eighth, that is of the seven, and Donald Trump is the eighth president since Reagan at the time of the end in 1989, but he is also the sixth, which means he is the eighth that is of the seven.

Trump, dịka ihe nnọchianya nke United States n’oge iwu Ụka gbasara Ụbọchị Sọnde, na-emepụta oyiyi nke anụ ọhịa ahụ; site n’ime nke a, ọ na-asọpụrụ anụ ọhịa ahụ. N’ihi ya, ọ bụ oyiyi nke anụ ọhịa ahụ, bụrụkwa oyiyi e mere n’nsọpụrụ nke anụ ọhịa ahụ. N’Mkpughe 17, ọkwa popu bụ nke asatọ, nke sitere na asaa ahụ; ma Donald Trump bụ onye isi ala nke asatọ kemgbe Reagan n’oge ọgwụgwụ na 1989, ma ọ bụkwa nke isii, nke pụtara na ọ bụ nke asatọ ahụ nke sitere na asaa ahụ.

In Revelation seventeen, John in verse three is carried into the wilderness where he sees the whore riding upon a beast. The whore has been identified by every major Protestant denomination as the Catholic church, though they all deny their foundational beliefs in the latter days. The Roman church was drunken with the blood of martyrs when John saw her, and she bore the title of mother of harlots. This identifies that John was conveyed to 1798, where the papacy had the blood of martyrdom and some former Protestant church’s were already returning to the Roman Catholic communion. At that vantage point John saw “seven kings,” five of which already fallen in 1798, and one kingdom existed in 1798, and that kingdom was the United States, but another kingdom, made up of ten kings would come after, for in 1798 where John stood the seventh kingdom had not yet came. The ten kings rule for the hour of the Sunday law crisis, and they agree to give their seventh kingdom unto the beast of the fifth kingdom, who had received a deadly wound in 1798.

Nkpughe nke iri na asaa, e buru Jọn n’ime ọzara n’amaokwu nke atọ, ebe ọ hụrụ akwụna ahụ ka ọ nọkwasịrị n’elu anụ ọhịa. Ụka Protestant ukwu ọ bụla akọwapụtawo akwụna ahụ dịka Ụka Katọlik, ọ bụ ezie na ha niile n’ụbọchị ikpeazụ agọnarịwo nkwenkwe ndị bụ isi nke ha. Ụka Rom juputara n’ọbara ndị martịa mgbe Jọn hụrụ ya, ọ kpọkwara aha nne ndị akwụna. Nke a na-egosi na e bufere Jọn gaa n’afọ 1798, ebe papasi nwere ọbara igbu ndị martịa, ma ụfọdụ chọọchị ndị bụbu Protestant amalitelarị ịlaghachi n’ime udo njikọta nke Rom Katọlik. Site n’ọnọdụ nlele ahụ Jọn hụrụ “ndị eze asaa,” ise n’ime ha adalarị na 1798, otu alaeze dịkwa na 1798, alaeze ahụ bụkwa United States, ma alaeze ọzọ, nke e mejupụtara site n’aka ndị eze iri, ga-abịa mgbe e mesịrị; n’ihi na na 1798, ebe Jọn guzo, alaeze nke asaa ahụ abịabeghị. Ndị eze iri ahụ na-achị n’oge awa nke nsogbu iwu Ụbọchị Sọnde, ha kwekọrịtakwa inye alaeze nke asaa ha nye anụ ọhịa nke alaeze nke ise, onye natara ọnya na-egbu egbu na 1798.

The number “8” represents resurrection and the papacy is the eight that is of the seven when its deadly wound is healed at the threefold union of the dragon, the beast and false prophet that occurs at the soon-coming Sunday law. In 2020 the globalists stole the election from Trump and he was slain in the streets of Revelation eleven. The two witnesses of Revelation eleven represent the two horns of the earth beast who were both slain in 2020. Trump is the sixth president since Reagan at the time of the end in 1989; but as of 2024, he is also the eighth that is of the seven previous kings. In 2024, his deadly wound was healed and he simultaneously became the eighth that is of the seven in perfect alignment with the prophetic symbol that establishes the vision. If you have no Rome, you have no ability to follow the movements of the image of Rome.

Nọmba “8” na-anọchi anya mbilite n’ọnwụ, ma ndị pope bụ onye nke asatọ nke sitere n’ime asaa ahụ mgbe a gwọchara ọnya ọnwụ ya n’ime njikọ atọ ahụ nke dragọn, anụ ọhịa na onye amụma ụgha, nke na-eme n’iwu Ụka abọchị Sọnde na-abịa n’oge na-adịghị anya. N’afọ 2020, ndị globalist zuru ntuli aka n’aka Trump, e wee gbuo ya n’okporo ámá nke Mkpughe iri na otu. Ndị àmà abụọ nke Mkpughe iri na otu na-anọchi anya mpi abụọ nke anụ ọhịa nke ụwa, ndị e gburu ha abụọ n’afọ 2020. Trump bụ onye isi ala nke isii kemgbe Reagan n’oge ọgwụgwụ n’afọ 1989; ma dịka ọ dị n’afọ 2024, ọ bụkwa onye nke asatọ nke sitere n’ime ndị eze asaa gara aga. N’afọ 2024, a gwọrọ ọnya ọnwụ ya, ma n’otu oge ahụ ọ ghọrọ onye nke asatọ nke sitere n’ime asaa ahụ, n’ịkwado n'ụzọ zuru oke akara amụma ahụ nke na-eguzobe ọhụụ ahụ. Ọ bụrụ na ị nweghị Rome, ị nweghị ike iso mmegharị nke oyiyi Rome.

## MAGA

MAGA

To understand how Trump is Constantine the Great when Nero’s “250” years conclude, or how he is Antiochus the Great in 207 BC, or how he is the last president whose whole golden age movement is premised on making America “great,” requires the recognition that the chapter first mentions Trump and his prophetic role.

Iji ghọta otú Trump si bụrụ Constantine Ukwu mgbe afọ “250” nke Nero gwụchara, ma ọ bụ otú o si bụrụ Antiochus Ukwu n’afọ 207 BC, ma ọ bụ otú o si bụrụ onye isi ala ikpeazụ nke mmegharị oge ọlaedo ya dum dabeere n’ime ka America bụrụ “ukwuu,” chọrọ ka a mata na isiakwụkwọ ahụ buru ụzọ kpọọ Trump aha ma kọwaa ọrụ amụma ya.

The signature of “truth” represented by the Hebrew word “truth” that is made up of the first, thirteenth and twenty-second letter of the Hebrew alphabet identifies Reagan as the first letter, and Obama as the thirteenth letter of rebellion as represented by 2013 when the former leader of the Office of the Inquisition was followed by the first Jesuit pope. Because the leader of the inquisition retired, his ending point aligns with the Jesuit pope’s starting point. That connection between Obama’s two popes was March 13, 2013. Obama aligns with the thirteenth letter of rebellion, and the twenty-second letter is Trump.

Akara mbinye aka nke “eziokwu” nke okwu Hibru a na-akpọ “eziokwu,” nke e ji mkpụrụedemede mbụ, nke iri na atọ, na nke iri abụọ na abụọ nke mkpụrụedemede Hibru wuo, na-akọwa Reagan dịka mkpụrụedemede mbụ, na Obama dịka mkpụrụedemede nke iri na atọ nke nnupụisi, dịka e gosiri ya n’afọ 2013 mgbe onye bụbu onye ndu nke Ụlọ Ọrụ Nnyocha Okwukwe sochiri pope Jesuit mbụ. N’ihi na onye ndu nke nnyocha okwukwe ahụ lara ezumike nka, ebe njedebe ya kwekọrọ na ebe mmalite nke pope Jesuit ahụ. Njikọ ahụ dị n’etiti pope abụọ Obama bụ March 13, 2013. Obama kwekọrọ na mkpụrụedemede nke iri na atọ nke nnupụisi, mkpụrụedemede nke iri abụọ na abụọ bụkwa Trump.

The twenty-second amendment limits a president to two terms, and when considering two-term presidents, whose terms were NOT consecutive, there are only two. Grover Cleveland is the alpha of two-term presidents with non-consecutive terms, and Trump is the omega. Grover Cleveland was the twenty-second president, and Trump as the omega to Cleveland possesses the alpha distinction of “22.” Cleveland and Trump represent an alpha and omega that contains the symbolism of the twenty-second letter in the Hebrew alphabet. There are only two presidents that had two non-consecutive terms and Trump is the second of those two. The two of the omega times the twenty-two of the alpha equals forty-four, a symbol of 1844, which is a symbol of the closed door at the Sunday law, as typified by the closed door of 1844. Trump is the 44th distinct person to be president, and he is president when the door closes at the Sunday law.

Ndezigharị nke iri abụọ na abụọ na-egbochi onye isi ala ka ọ bụrụ naanị ugboro abụọ n’ọrụ ahụ, ma mgbe a na-atụle ndị isi ala ndị jere ozi ugboro abụọ, ndị oge ọchịchị ha ESOGHỊ n’usoro na-eso ibe ha, e nwere naanị mmadụ abụọ. Grover Cleveland bụ alfa nke ndị isi ala jere ozi ugboro abụọ n’oge ndị na-esoghị ibe ha n’usoro, ma Trump bụ omega. Grover Cleveland bụ onye isi ala nke iri abụọ na abụọ, ma Trump, dịka omega nye Cleveland, ji ọdịiche alfa nke “22.” Cleveland na Trump na-anọchi anya alfa na omega nke nwere ihe nnọchianya nke mkpụrụedemede nke iri abụọ na abụọ n’alfabet Hibru. E nwere naanị ndị isi ala abụọ nwere oge ọchịchị abụọ na-esoghị ibe ha n’usoro, ma Trump bụ onye nke abụọ n’ime ha abụọ ahụ. Abụọ nke omega ugboro iri abụọ na abụọ nke alfa hà iri anọ na anọ, ihe nnọchianya nke 1844, nke bụ ihe nnọchianya nke ọnụ ụzọ e mechiri emechi n’oge iwu Sọnde, dịka e gosiri ya n’ụdị site n’ọnụ ụzọ e mechiri emechi nke 1844. Trump bụ onye nke 44 pụrụ iche n’ọnọdụ onye isi ala, ma ọ bụ onye isi ala mgbe ọnụ ụzọ mechiri emechi n’oge iwu Sọnde.

Trump has been typified by Cyrus the Great. Cyrus the Great set forth the first decree and Artaxerxes the Great set forth the third decree. The first and third align with each other, for Jesus always illustrates the end with the beginning. Trump is there when Nero’s “250” years end represented by Constantine the Great. At the end of the “250” years from 457 BC Trump is represented by Antiochus the Great, who returned stronger than before in 2024, in fulfillment of verse thirteen.

E jiri Saịrọs Ukwu mee ka e gosipụta Trump n’ụdị. Saịrọs Ukwu nyere iwu mbụ, Artazeksis Ukwu nyekwara iwu nke atọ. Nke mbụ na nke atọ kwekọrọ onwe ha, n’ihi na Jizọs na-eji mgbe niile mmalite egosi ọgwụgwụ. Trump nọ ebe ahụ mgbe “afọ 250” nke Nero bịarutere na njedebe, nke Constantine Ukwu nọchiri anya ya. Na njedebe nke “afọ 250” sitere n’afọ 457 T.K., Trump nọchiri anya ya site n’aka Antiochus Ukwu, onye laghachiri n’afọ 2024 ike karịa ka ọ dị na mbụ, n’ime mmezu nke amaokwu nke iri na atọ.

> For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. Daniel 11:13.

> N’ihi na eze nke ugwu ga-alọghachi, ọ ga-achịkọta igwe mmadụ karịrị nke mbụ, ma n’ezie ọ ga-abịa mgbe afọ ụfọdụ gasịrị, ya na nnukwu agha na nnukwu akụnụba. Daniel 11:13.

When the United States is conquered by Rome at the Sunday law, every country in the world is then forced to bow to Rome.

Mgbe Rom meriri United States n’oge iwu Ụka gbasara ụbọchị Sọnde, a ga-amanye mba ọ bụla n’ụwa dum ka ọ kpọọ isi n’ala nye Rom.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Mba ọzọ dị iche iche ga-eso ihe atụ nke United States. Ọ bụ ezie na ọ na-ebute ụzọ, ma otu nsogbu ahụ ga-abịakwasị ndị anyị nọ n’akụkụ niile nke ụwa.” Testimonies, volume 6, 395.

The “foreign nations” are forced to do so by the United States who assumes leadership of the United Nations at the soon-coming Sunday law. The United Nations is the ten kings of Revelation 17 who are ruled over by Ahab, king of the ten northern tribes, who is married to Jezebel. The marriage of Jezebel to Ahab is the marriage that is consummated at the soon-coming Sunday law. At the Sunday law the United States, the glorious land of Daniel eleven, and the earth beast of Revelation thirteen ends its history as the sixth kingdom of Bible prophecy. At Mount Carmel the 850 prophets of Baal and the priests of the grove who ate at Jezebel’s table are slain by Elijah. The United States is slain at the soon-coming Sunday law, as were the false prophets at Mount Carmel. The story from then on is between Elijah, versus Ahab and Jezebel, and Ahab represents a tenfold kingdom, that is governed by the one that first committed fornication with Jezebel. Jezebel intends to commit fornication with every kingdom, but Ahab represents the first to do so, and it is the United States that dies at Mount Carmel and instantly becomes Jezebel’s first paramour. In terms of Daniel eleven, it is there at the Sunday law that Trump stands up as the mighty king of Greece, represented by Alexander the Great.

A na-amanye “mba ọzọ” ime nke a site n’aka United States, nke na-ewere ndu n’ime United Nations n’iwu Sọnde na-abịa n’oge na-adịghị anya. United Nations bụ ndị eze iri nke Mkpughe 17, ndị Ehab, eze nke ebo iri nke ugwu, na-achị, bụ onye lụrụ Jezebel. Alụmdi na nwunye Jezebel na Ehab bụ alụmdi na nwunye ahụ a na-emezu n’iwu Sọnde na-abịa n’oge na-adịghị anya. N’iwu Sọnde, United States, ala ahụ mara mma nke Daniel iri na otu, na anụ ọhịa nke ụwa nke Mkpughe iri na atọ, na-emecha akụkọ ihe mere eme ya dịka alaeze nke isii nke amụma Akwụkwọ Nsọ. N’Ugwu Kamel, ndị amụma Beal narị asatọ na iri ise na ndị nchụàjà nke Asera ndị na-eri nri n’ụlọ oriri Jezebel ka Ịlaịja gburu. A na-egbu United States n’iwu Sọnde na-abịa n’oge na-adịghị anya, dịka e gburu ndị amụma ụgha n’Ugwu Kamel. Akụkọ ahụ site n’oge ahụ gaa n’ihu bụ n’etiti Ịlaịja, megide Ehab na Jezebel, ma Ehab na-anọchite alaeze ugboro iri, nke onye mbụ gbara onwe ya n’ịkwa iko na Jezebel na-achị. Jezebel na-ezube ịkwa iko na alaeze ọbụla, ma Ehab na-anọchite onye mbụ mere nke a, ma ọ bụ United States ka na-anwụ n’Ugwu Kamel ma ozugbo ghọọ onye mbụ Jezebel na ya na-akwa iko. N’ihe gbasara Daniel iri na otu, ọ bụ n’ebe ahụ n’iwu Sọnde ka Trump na-ebili dịka eze ukwu nke Gris, nke Alexander Onye Ukwu na-anọchi anya ya.

> And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:3, 4.

> Ma eze dị ike ga-ebili, onye ga-eji ọchịchị sara mbara chịa, ma mee dịka ọchịchọ ya si dị. Ma mgbe ọ bilisịrị, alaeze ya ga-agbajikwa, a ga-ekewakwa ya n’ebe ifufe anọ nke eluigwe nọ; ọ gaghịkwa erute n’aka ụmụ ya, ma ọ bụ dị ka ọchịchị ahụ o jiri chịa: n’ihi na a ga-efopụ alaeze ya, ọbụna nye ndị ọzọ ma e wezụga ndị ahụ. Daniel 11:3, 4.

Donald Trump stands up as the “mighty king” of the United Nations, who is represented within the verse and thereafter typified by the history of Alexander the Great. When he stands up, the United States, the sixth kingdom of Bible prophecy ends, and the seventh kingdom of ten kings in Revelation seventeen begins. The ten kings begin their seventh kingdom by agreeing there and then to give their seventh kingdom unto the papal power, who is the eighth kingdom, that is of the seven previous kingdoms. Their agreement was to fulfill God’s will, and His will is represented line upon line throughout the Scriptures of truth.

Donald Trump na-ebili dị ka “eze dị ike” nke Mba Ndị Dị n’Otu, onye a nọchiri anya ya n’ime amaokwu ahụ, ma emesịa mee ka akụkọ ihe mere eme nke Alexander the Great bụrụ ụdị ya. Mgbe ọ na-ebili, United States, alaeze nke isii nke amụma Akwụkwọ Nsọ, na-akwụsị, alaeze nke asaa nke ndị eze iri n’Akpughe iri na asaa amalitekwa. Ndị eze iri ahụ na-amalite alaeze nke asaa ha site n’ikwekọrịta n’ebe ahụ na n’oge ahụ inye alaeze nke asaa ha n’aka ike ndị pope, nke bụ alaeze nke asatọ, nke sitere n’ime alaeze asaa ndị gara aga. Nkwekọrịta ha bụ imezu uche Chineke, a na-anọchikwa uche Ya anya n’ahịrị n’elu ahịrị n’ime Akwụkwọ Nsọ nke eziokwu dum.

## Typifying Rome

Na-anọchi Anya Rome

Verses five through nine of Daniel eleven were fulfilled with a prophetic history that perfectly typified the history of the papal power as set forth in verses thirty-one through forty of the same chapter. The line of history in verses five through nine parallel the line of history in verses thirty-one through verse forty. Both lines identify a period that the power representing papal Rome first overcame three obstacles, ruled for a period until there was a broken treaty that brought a southern king upon them that delivered a deadly wound. The more closely those two lines are studied and compared to history, the more profoundly accurate they are recognized to be. Their accuracy is in regards to how closely they represent the structure within the verses and also the history which fulfilled the verses.

Amaokwu nke ise ruo nke itoolu nke Daniel iri na otu mezuru site n’akụkọ ihe mere eme amụma nke gosipụtara n’ụzọ zuru oke akụkọ ihe mere eme nke ike papal dịka e depụtara ya n’amaokwu nke iri atọ na otu ruo nke iri anọ nke otu isi ahụ. Akara akụkọ ihe mere eme dị n’amaokwu nke ise ruo nke itoolu yiri akara akụkọ ihe mere eme dị n’amaokwu nke iri atọ na otu ruo n’amaokwu nke iri anọ. Ahịrị akụkọ abụọ ahụ na-egosi oge nke ike ahụ nke na-anọchi anya Rome papal buru ụzọ merie ihe mgbochi atọ, chịa ruo otu oge, ruo mgbe e nwere ọgbụgba ndụ mebiri emebi nke mere ka eze ndịda bịa imegide ha, nke nyere ha ọnya na-egbu egbu. Ka a na-amụ ma na-atụnyere ahịrị abụọ ahụ na akụkọ ihe mere eme nke ọma karị, ka a na-amata n’ụzọ miri emi karị na ha ziri ezi. Izi ezi ha metụtara etu ha si anọchi anya nhazi dị n’ime amaokwu ndị ahụ nke ọma, yana akụkọ ihe mere eme nke mezuru amaokwu ndị ahụ.

The history that fulfilled the five verses parallels and aligns with the history of papal Rome set forth in verses thirty-one through forty, and provide the setting for the introduction of Antiochus the Great in verses ten through fifteen.

Akụkọ ihe mere eme nke mezuru amaokwu ise ahụ na-agakọ n’usoro ma kwekọọ na akụkọ ihe mere eme nke Rom nke ndị popu dịka e depụtara ya n’amaokwu iri atọ na otu ruo iri anọ, ma na-enye ọnọdụ maka mbubata Antiochus the Great n’amaokwu iri ruo iri na ise.

> But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:10.

> Ma ụmụ-ya ndị ikom ka a ga-akpali, ha ga-achịkọtakwa ìgwè buru ibu nke agha dị ike: otu n’ime ha ga-abịa n’ezie, o wee jubiga ókè, gafee; mgbe ahụ ọ ga-alọghachi, a ga-akpalikwa ya, ruo ọbụna n’ebe ewusiri ike ya dị. Daniel 11:10.

In fulfillment of verse ten, Antiochus the Great was victorious all the way up to the fortress of Egypt, where he ended the campaign in order to regroup. That history typifies the collapse of the Soviet Union in 1989, as represented in verse forty of the same chapter.

N’ime mmezu nke amaokwu nke iri, Antiokus Ukwu meriri ruo n’ebe e wusiri ike nke Ijipt, ebe o kwụsịrị ọgụ ahụ ka o wee chịkọkọta onwe ya ọzọ. Akụkọ ihe mere eme ahụ na-anọchi anya ọdịda nke Soviet Union na 1989, dị ka e si gosipụta ya n’amaokwu nke iri anọ nke otu isi ahụ.

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

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

Verse ten’s “shall certainly come, and overflow, and pass through” is identical in Hebrew to verse forty’s “he shall enter into the countries, and shall overflow and pass over.” Both verses are identifying when the king of the north (Antiochus in verse ten and Reagan in verse forty) defeat the king of the south (Ptolemy in verse ten and the Soviet Union in verse forty). Both attacks were retaliatory against the king of the south’s prior victory (Ptolemy in verses five through nine and Napoleon in verse forty). The southern king’s motivation for attack was a broken treaty (the marriage of Bernice in verses five through nine and the broken Treaty of Tolentino of 1797 with Napoleon). The prophetic structure represented within the verses and the verses’ subsequent fulfillment in history also aligns with Isaiah 8:8.

Okwu ndị a dị n’amaokwu nke iri, “ga-abịa n’ezie, ma jubiga ókè, ma gafee,” bụ otu ihe ahụ n’asụsụ Hibru na nke amaokwu nke iri anọ, “ọ ga-abanye n’ime mba ndị ahụ, ọ ga-ajubigakwa ókè ma gafee.” Amaokwu abụọ ahụ na-akọwapụta oge eze ugwu (Antiochus n’amaokwu nke iri na Reagan n’amaokwu nke iri anọ) meriri eze ndịda (Ptolemy n’amaokwu nke iri na Soviet Union n’amaokwu nke iri anọ). Mwakpo abụọ ahụ bụ mmeghachi omume n’ihi mmeri mbụ eze ndịda nwere (Ptolemy n’amaokwu nke ise ruo nke itoolu na Napoleon n’amaokwu nke iri anọ). Ihe kpaliri eze ndịda ịwakpo bụ nkwekọrịta e mebiri emebi (alụmdi na nwunye Bernice n’amaokwu nke ise ruo nke itoolu na Nkwekọrịta Tolentino nke afọ 1797 e mebiri emebi ya na Napoleon). Ọdịdị amụma e gosipụtara n’ime amaokwu ndị ahụ, na mmezu ha sochirinụ n’akụkọ ihe mere eme, kwekọrọkwa na Aịzaya 8:8.

> And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.

> Ọ ga-agafekwa Juda; ọ ga-erubiga ókè ma gafee, ọ ga-erukwa ọbụna ruo n’olu; mgbasa nke nku ya ga-ejupụta obosara ala gị, O Immanuel. Aịsaịa 8:8.

When Isaiah predicts that Sennacherib’s army “shall overflow and go over,” it is once again the same Hebrew as in verse ten and forty. Isaiah identifies when Sennacherib, the northern kingdom conquered the southern kingdom of Judah, but he left Jerusalem standing, for he only reached “to the neck,” just as Antiochus reached to the border in verse ten. Sennacherib’s motivation was that Hezekiah had broken the treaty with Assyria, as represented by Hezekiah ceasing the agreed upon tribute. The broken treaty is the anomaly to the three parallel verses. They each involved a broken treaty, but with Ptolemy and Napoleon the northern king was charged with breaking the treaty. Sennacherib, the northern king charged Hezekiah with refusing the allotted tribute.

Mgbe Aịzaya buru amụma na usuu ndị agha Senakerib “ga-ejupụta ma gafee,” ọ bụkwa ọzọ otu Hibru ahụ dị ka n’amaokwu nke iri na nke iri anọ. Aịzaya kọwara oge Senakerib, alaeze ugwu, meriri alaeze ndịda nke Juda, ma ọ hapụrụ Jerusalem ka ọ guzo, n’ihi na ọ ruru naanị “ruo n’olu,” dịka Antiochus rutere ruo n’ókè n’amaokwu nke iri. Nkwali Senakerib bụ na Hezekaịa emebiela ọgbụgba ndụ ahụ ya na Asiria, dịka e gosiri ya site n’ịkwụsị Hezekaịa ịkwụ ụtụ e kwekọrịtara na ya. Ọgbụgba ndụ a mebiri emebi bụ ihe na-apụ iche n’amaokwu atọ ndị ahụ yiri ibe ha. Nke ọ bụla n’ime ha metụtara ọgbụgba ndụ e mebiri emebi, ma n’ihe banyere Ptolemy na Napoleon, e boro eze ugwu ebubo na ọ bụ ya mebiri ọgbụgba ndụ ahụ. Senakerib, eze ugwu, boro Hezekaịa ebubo na ọ jụrụ ịkwụ ụtụ e kenyere ya.

> Now in the fourteenth year of king Hezekiah did Sennacherib king of Assyria come up against all the fenced cities of Judah, and took them. And Hezekiah king of Judah sent to the king of Assyria to Lachish, saying, I have offended; return from me: that which thou puttest on me will I bear. And the king of Assyria appointed unto Hezekiah king of Judah three hundred talents of silver and thirty talents of gold. And Hezekiah gave him all the silver that was found in the house of the Lord, and in the treasures of the king’s house. 2 Kings 18:13–15.

> Ma n’afọ nke iri na anọ nke ọchịchị eze Hezekaịa, Senakerib eze Asiria bịara buso obodo niile e wusiri ike nke Juda agha, were ha. Hezekaịa eze Juda wee ziga ozi n’aka eze Asiria na Lakish, sị, Emehiewo m; si n’ebe m nọ laghachi: ihe ọbụla ị ga-atụkwasị m, m ga-eburu ya. Eze Asiria wee tụtara Hezekaịa eze Juda talent ọlaọcha narị atọ na talent ọlaedo iri atọ. Hezekaịa wee nye ya ọlaọcha niile a hụrụ n’ụlọ Jehova, na n’akụ̀ nke ụlọ eze. 2 Ndị Eze 18:13–15.

Sennacherib’s northern army captured forty-six Judean cities on his march to Jerusalem. It is of great prophetic significance that Isaiah 8:8 connects with verses ten and forty, thus, providing a third witness of the collapse of the southern kingdom of the Soviet Union in 1989. That collapse marks the beginning of a period of verse forty that is empty. From the fulfillment of verse forty in 1989 unto verse forty-one, which represents the soon-coming Sunday law, there is an empty period in verse forty. That period begins at 1989 and ends at the Sunday law. Verse forty has nothing to say of that period of time, but verse forty can be understood with the methodology of line upon line.

Ndị agha ugwu nke Senakerib jidere obodo iri anọ na isii nke Juda n’ụzọ njem ya gaa Jerusalem. Ọ bụ ihe nwere nnukwu ihe amụma pụtara na Aịzaịa 8:8 jikọtara na amaokwu iri na iri anọ, si otú a na-enye àmà nke atọ banyere ọdịda nke alaeze ndịda nke Soviet Union n’afọ 1989. Ọdịda ahụ na-akara mmalite oge nke amaokwu iri anọ nke bụ ihe efu. Site na mmezu nke amaokwu iri anọ n’afọ 1989 ruo amaokwu iri anọ na otu, nke na-anọchi anya iwu Ụka ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya, e nwere oge efu n’ime amaokwu iri anọ. Oge ahụ na-amalite n’afọ 1989 ma na-ejedebe na iwu ụbọchị Sọnde. Amaokwu iri anọ enweghị ihe ọ bụla ọ na-ekwu banyere oge ahụ, ma a pụrụ ịghọta amaokwu iri anọ site n’usoro ọmụmụ nke ahịrị n’elu ahịrị.

A primary “key” to establish the hidden history of verse forty, is Isaiah’s witness of the victorious retaliatory war of the northern kingdom against the southern kingdom. Whether it is the rebellion of Hezekiah ceasing to honor the previous commitment to provide “tribute” to Assyria, or the setting aside of Bernice by Antiochus or Napoleon’s Treaty of Tolentino all three verses were fulfilled by histories that emphasize a broken treaty as an underlying motivation for attacking. During the Obama presidency, under the State Department of John Kerry, the assistant secretary Victoria Nuland brought about a color revolution to overthrow the government of the Ukraine. From that point on two sides of one argument exist about the Ukrainian War; Putin says it was a broken treaty, and his opponents say the treaty Putin points to never existed in the context Putin claims. Whether a treaty was actually made and then broken, or vise versa matters not, for the prophetic record simply records a broken treaty as motivation for war.

“Otu mkpịsị-igodo” bụ isi iji guzobe akụkọ ihe mere eme zoro ezo nke amaokwu nke iri anọ, bụ àmà Aịzaya banyere agha mmegwara mmeri nke alaeze ugwu lụsoro alaeze ndịda. Ma ọ bụ nnupụisi Hezekaịa nke kwụsịrị ịsọpụrụ nkwa gara aga nke inye “ụtụ” nye Asịrịa, ma ọ bụ ịtọpụ Bernice n’aka Antiochus, ma ọ bụ Nkwekọrịta Tolentino nke Napoleon, amaokwu atọ ahụ mezuru site n’akụkọ ihe mere eme ndị na-eme ka nkwekọrịta e mebiri emebi bụrụ ihe mkpali dị n’okpuru maka mwakpo. N’oge ọchịchị Obama, n’okpuru Ngalaba Steeti nke John Kerry, osote odeakwụkwọ Victoria Nuland kpatara mgbanwe agba iji kwatuo ọchịchị Ukraine. Site n’oge ahụ gaa n’ihu, akụkụ abụọ nke otu esemokwu dị adị gbasara Agha Ukraine; Putin na-ekwu na ọ bụ nkwekọrịta e mebiri emebi, ndị na-emegide ya na-ekwukwa na nkwekọrịta Putin na-atụ aka na ya adịbeghị n’ọnọdụ Putin na-ekwu na ya dị. Ma e mere nkwekọrịta n’eziokwu ma mesịa mebie ya, ma ọ bụ nke megidere ya, nke ahụ adịghị mkpa, n’ihi na ndekọ amụma ahụ na-edekọ nanị nkwekọrịta e mebiri emebi dịka mkpali maka agha.

Isaiah 8:8 provides the “key” to see that the northern king only conquers up to the neck, or up to the head. That “key” identifies Russia as the head that was left standing after the collapse of the body in 1989. Verse eights prophetic importance is not only found in the “key” of identifying the head, but its identification of the “neck” representing the head, or the capital city can only be established in connection with a previous passage of the same vision of Isaiah 8. That vision begins in chapter seven, and in verses seven and eight, a head is defined as a king, or his kingdom or the capital city of a kingdom. Jerusalem was the capital of Judah, whose 46 cities were conquered by Sennacherib’s army, but Sennacherib left the capital city of Jerusalem standing.

Aịzaya 8:8 na-enye “igodo” iji hụ na eze ugwu na-emeri naanị ruo n’olu, ma ọ bụ ruo n’isi. “Igodo” ahụ na-akọwa Rọshịa dị ka isi ahụ e hapụrụ ka ọ guzo mgbe ahụ dara n’afọ 1989. Ihe dị mkpa amụma nke amaokwu nke asatọ adịghị ahụ naanị n’ime “igodo” nke ịmata isi ahụ, kama ịmata “olu” nke na-anọchi anya isi ahụ, ma ọ bụ obodo isi, nwere ike ịtọpụ naanị n’ihe jikọtara ya na akụkụ gara aga nke otu ọhụụ ahụ dị n’Aịzaya 8. Ọhụụ ahụ na-amalite n’isi nke asaa, ma n’amaokwu nke asaa na nke asatọ, a kọwara isi dị ka eze, ma ọ bụ alaeze ya ma ọ bụ obodo isi nke alaeze. Jerusalem bụ obodo isi Juda, nke obodo ya iri anọ na isii ndị agha Senakerib meriri, ma Senakerib hapụrụ obodo isi Jerusalem ka ọ guzo.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

> N’ihi na isi Siria bụ Damaskọs, isi Damaskọs bụkwa Rezin; n’ime afọ iri isii na ise ka a ga-agbaji Ifrem, ka ọ ghara ịbụkwa ndị mmadụ. Isi Ifrem bụkwa Sameria, isi Sameria bụkwa nwa Remalaịa. Ọ bụrụ na unu ekweghị, n’ezie, a gaghị eme ka unu guzosie ike. Aịsaịa 7:8, 9.

When Sennacherib’s army came to the walls of Jerusalem in 701 BC, he came up to the neck, and in so doing; he left an historical witness of Russia remaining after the 1989 collapse. As Antiochus the Great began his retaliation against the southern kingdom he came in verse ten to the border of Egypt, but did not enter. What is significant in the victory of Antiochus in verse ten is that it marks the conclusion of a military campaign by Antiochus that lacked a distinct battle, but represents his work in re-establishing previously lost geography. His conquering in verse ten represents the conclusion of several victories. He ended the campaign of the fourth Syrian war at Raphia, which means “borderland,” and Raphia was the border, or “neck” of Egypt. Antiochus’s campaign of 219 BC to 217 BC represents the overflowing and passing over of the collapse of the Soviet Union in 1989 unto 1991, when the king passed over the countries.

Mgbe ndị agha Senakerib bịarutere n’akụkụ mgbidi Jerusalem n’afọ 701 BC, ọ bịarutere ruo n’olu, ma n’ime ime nke a, o hapụrụ àmà nke akụkọ ihe mere eme banyere Russia ka ọ nọgide mgbe ọdịda nke 1989 gasịrị. Dịka Antiochus the Great siri malite mmeghachi omume ya megide alaeze ndịda, o rutere n’amaokwu nke iri ruo n’ókè Egypt, ma ọ banyeghị n’ime ya. Ihe dị mkpa n’ihe mmeri Antiochus nwetara n’amaokwu nke iri bụ na ọ na-akara njedebe nke ọgụ agha nke Antiochus nke na-enweghị agha pụrụ iche doro anya, ma ọ na-anọchi anya ọrụ ya n’ịtọghachi ala ndị ọ tufuru na mbụ. Mmeri ya n’amaokwu nke iri na-anọchi anya njedebe nke ọtụtụ mmeri. Ọ kwụsịrị agha nke anọ nke Syria na Raphia, nke pụtara “ala ókè,” ma Raphia bụ ókè, ma ọ bụ “olu” nke Egypt. Ọgụ Antiochus nke afọ 219 BC ruo 217 BC na-anọchi anya iju mmiri gafee na ịgafe nke ọdịda Soviet Union site n’afọ 1989 ruo 1991, mgbe eze ahụ gafere mba ndị ahụ.

Prophetically Isaiah 8:8 allows Russia, as the neck in Sennacherib’s battle, or the fortress in Antiochus’s to be identified at the king of the south at the battle of Raphia, as represented by the fulfillment of verse eleven. In doing so, it directly connects the external history represented by the dragon (king of the south) the beast (the king of the north) and the false prophet (the king of the north’s proxy power) with the internal line of prophecy as represented by the sixty-five year prophecy of verse seven of chapter seven.

N’amụma, Aịzaya 8:8 na-enye ohere ka e mata Rọshịa, dịka olu n’agha Senakerib, ma ọ bụ dịka ebe mgbaba n’agha Antiochus, dị ka eze ndịda n’agha Raphia, dịka mmezu nke amaokwu nke iri na otu si anọchi anya ya. Site n’ime otú a, ọ na-ejikọta ozugbo akụkọ ihe mere eme nke mpụga nke dragọn ahụ nọchiri anya ya (eze ndịda), anụ ọhịa ahụ (eze ugwu), na onye amụma ụgha ahụ (ike nnọchi anya eze ugwu), na ahịrị ime nke amụma dịka amụma afọ iri isii na ise nke amaokwu nke asaa nke isi nke asaa nọchiri anya ya.

Prophetically the significance of Sennacherib coming up to Jerusalem provides one of the most powerful prophetic testimonies of God’s power in the Scriptures, as God there destroyed Sennacherib’s army of 185,000 men in one night. The day before, on the wall of Jerusalem was both Eliakim and Shebna, the symbols of Laodicean and Philadelphian Adventism who are marked at the closed door of 1844 and the closed door of the Sunday law.

N’ụzọ amụma, mkpa Sennakerib ịrịgoro Jerusalem na-enye otu n’ime àmà amụma kachasị ike banyere ike Chineke dị n’Akwụkwọ Nsọ, ebe Chineke bibiri agha Sennakerib nke ndị ikom 185,000 n’abalị otu. N’ụbọchị gara aga, n’elu mgbidi Jerusalem ka Eliakim na Shebna nọkwa, ndị nnọchianya nke Adventizim Laodisia na Filadelfia, ndị a na-akara akara n’ọnụ ụzọ e mechiri emechi nke 1844 na ọnụ ụzọ e mechiri emechi nke iwu Ụka.

> Now it came to pass in the fourteenth year of king Hezekiah, that Sennacherib king of Assyria came up against all the defenced cities of Judah, and took them. And the king of Assyria sent Rabshakeh from Lachish to Jerusalem unto king Hezekiah with a great army. And he stood by the conduit of the upper pool in the highway of the fuller’s field. Then came forth unto him Eliakim, Hilkiah’s son, which was over the house, and Shebna the scribe, and Joah, Asaph’s son, the recorder. Isaiah 36:1–3.

> Ma o wee ruo n’afọ nke iri na anọ nke eze Hezekaịa, Senakerib eze Asịrịa rigoro imegide obodo niile e wusiri ike nke Juda, werekwa ha. Eze Asịrịa wee zite Rabsake site na Lakish gaa Jerusalem, n’ebe eze Hezekaịa nọ, ya na nnukwu ndị agha. O wee guzo n’akụkụ ọwa mmiri nke ọdọ mmiri nke elu, n’okporo ụzọ ubi nke onye na-asacha ákwà. Eliakim nwa Hilkaịa, onye na-elekọta ụlọ eze, na Shebna onye odeakwụkwọ, na Joa nwa Asaf, onye na-edekọ ihe ncheta, wee pụta bịakwute ya. Aịsaịa 36:1–3.

In Isaiah chapter seven, Isaiah is sent with a message to wicked Ahaz, the king of Judah, the southern kingdom. It is that kingdom who Sennacherib is attacking in chapter eight, verse eight. When Isaiah meets wicked king Ahaz, he meets him “by the conduit of the upper pool in the highway of the fuller’s field,” which is right where Rabshakeh blasphemes the name of the Lord. Isaiah taught that he and his children were signs.

N’Isi Aịzaịa isi nke asaa, e zitere Aịzaịa ka o were ozi gaa n’aka Ahaz ajọ omume, eze Juda, alaeze nke ndịda. Ọ bụ alaeze ahụ ka Senakerib na-awakpo n’isi nke asatọ, amaokwu nke asatọ. Mgbe Aịzaịa zutere eze ajọ omume ahụ, Ahaz, ọ zutere ya “n’akụkụ ọwa mmiri nke ọdọ mmiri nke elu n’okporo ụzọ nke ubi onye na-asacha ákwà,” nke bụ kpọmkwem ebe Rabsheke na-ekwulu aha Onyenwe anyị. Aịzaịa kụziri na ya na ụmụ ya bụ ihe ịrịba ama.

> Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:18.

> Lee, mu onwem na umuaka ndi Jehova nyeworom bu ihe-iriba-ama na ihe-ebube n’Israel sitere n’aka Jehova nke usu nile nke ndi-agha, Onye bi n’ugwu Zaion. Aisaia 8:18.

When Isaiah met wicked king Ahaz “by the conduit of the upper pool in the highway of the fuller’s field,” Isaiah had brought his son Shearjashub, which means, “a remnant shall return.”

Mgbe Aịsaịa zutere eze ajọ omume Ahaz “n’akụkụ ọwa mmiri nke ọdọ mmiri elu n’ụzọ ukwu nke ubi onye na-asa ákwà,” Aịsaịa kpọrọ nwa ya nwoke Shearjashub, nke pụtara, “ndị fọdụrụ ga-alọghachi.”

> Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field. Isaiah 7:3.

> Mgbe ahụ, Onyenwe anyị sịrị Aịzaya, Gaa ugbu a izute Ehaz, gị onwe gị na Shear-jashub nwa gị, n’ókè njedebe nke ọwa mmiri nke ọdọ mmiri elu, n’ụzọ ukwu nke ubi onye na-asa ákwà. Aịzaya 7:3.

Shearjashub identifies that the message proclaimed by Isaiah at “the end of the conduit of the upper pool in the highway of the fuller’s field” is a message identifying the remnant who return. That remnant is those in the book of Malachi who are called to test the Lord by returning unto him, and by returning the tithes into the storehouse. Those who return are also represented by Jeremiah as those who return after the first disappointment. In chapter seven “the end of the conduit of the upper pool in the highway of the fuller’s field” portrays Isaiah giving a message to a wicked southern king, and in Isaiah thirty-six Eliakim, Shebna and Joah the recorder interacted for Hezekiah, while Rabshakeh represented Sennacherib.

Shiájashub na-egosi na ozi Aịsaịa kwusara n’“ọgwụgwụ nke ọwa mmiri nke ọdọ mmiri elu, n’okporo ụzọ nke ubi onye na-asa ákwà” bụ ozi na-akọwapụta ndị fọdụrụnụ ndị na-alọghachi. Ndị fọdụrụnụ ahụ bụ ndị ahụ n’akwụkwọ Malakaị a kpọrọ ka ha nwalee Onyenwe anyị site n’ịlọghachikwute ya, na site n’iwetaghachi otu ụzọ n’ụzọ iri n’ụlọ nkwakọba ihe. Ndị na-alọghachi ka Jeremaya na-anọchikwakwa anya dị ka ndị na-alọghachi mgbe ndakpọ olileanya mbụ gasịrị. N’isi nke asaa, “ọgwụgwụ nke ọwa mmiri nke ọdọ mmiri elu, n’okporo ụzọ nke ubi onye na-asa ákwà” na-egosi Aịsaịa ka ọ na-enye eze ajọ omume nke ndịda ozi, ma n’Aịsaịa iri atọ na isii, Elaịakim, Shebna na Joa onye na-edekọ ihe sonyeere aka n’ihi Hezekaịa, ebe Rabshakị nọchiri anya Senakerib.

The first message of “the end of the conduit of the upper pool in the highway of the fuller’s field” is proclaimed by Isaiah and his son, the last message of “the end of the conduit of the upper pool in the highway of the fuller’s field” was proclaimed by three persons. The first message was to an internal king and the second was to an external king. The dividing line is the wall, which is a symbol of God’s law, and the Sunday law that represents the removal of the wall of separation of church and state. At the Sunday law, or at the wall there are three symbols; Eliakim is Philadelphia, Shebna is Laodicea and Joab the recorder is Sardis.

Ebu ụzọ ozi nke “na njedebe ọwa mmiri nke ọdọ elu n’okporo ụzọ ubi onye na-asa ákwà” ka Aịzaya na nwa ya nwoke kwusara; ozi ikpeazụ nke “na njedebe ọwa mmiri nke ọdọ elu n’okporo ụzọ ubi onye na-asa ákwà” ka mmadụ atọ kwusara. Ozi mbụ ahụ bụ nye eze dị n’ime, nke abụọ kwa bụ nye eze dị n’èzí. Akara nkewa ahụ bụ mgbidi, nke bụ ihe nnọchianya nke iwu Chineke, na iwu Ụka nke Ụbọchị Sọnde nke na-anọchi anya mwepụ nke mgbidi nkewa nke ụka na ọchịchị. N’iwu Ụbọchị Sọnde, ma ọ bụ n’ebe mgbidi ahụ dị, e nwere ihe nnọchianya atọ; Eliakim bụ Filadelfia, Shebna bụ Laodisia, Joab onye na-edekọ akụkọ bụ Sadis.

At the Sunday law, many are overthrown according to Daniel eleven forty-one and those persons are those who are held accountable for the light upon the seventh-day Sabbath. Those who are overthrown in verse forty-one are Laodicean Seventh-day Adventists, and Eliakim represents Philadelphia.

N’iwu ụbọchị Sọnde, a na-akwatu ọtụtụ mmadụ dịka Daniel 11:41 si kwuo, ndị ahụ bụkwa ndị a na-aza ajụjụ n’ihi ìhè e nyere ha banyere Sabbath nke ụbọchị nke asaa. Ndị a na-akwatu na amaokwu 41 bụ ndị Seventh-day Adventist nke Laodisia, Eliakim na-anọchikwa anya Filadelfia.

> And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:20–22.

> Ọ ga-erukwa, n’ụbọchị ahụ, na M ga-akpọ ohu M Elaịakim nwa Hilkaịa: M ga-eyikwasa ya uwe mwụda gị, meekwa ka ike sie ya ike n’úkwù-n’akụkụ gị, nyefee ọchịchị gị n’aka ya: ọ ga-abụkwa nna nye ndị bi na Jerusalem, na nye ụlọ Juda. M ga-ebekwasị igodo ụlọ Devid n’ubu ya; ya mere ọ ga-emepe, ọ dịghị onye ga-emechi; ọ ga-emechikwa, ọ dịghị onye ga-emepe. Aịzaya 22:20–22.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:7–9.

> Degara mmụọ-ozi nke nzukọ Kraịst dị na Filadelfia dee; Ihe ndị a ka Onye ahụ dị nsọ na-ekwu, Onye ahụ bụ eziokwu, Onye ahụ ji mkpịsị-igodo Devid, Onye na-emepe, ọ dịghịkwa onye ọbụla na-emechi; na-emechikwa, ọ dịghịkwa onye ọbụla na-emepe; Amaara m ọrụ gị nile: lee, etinyewo m n’ihu gị ọnụ ụzọ meghere emeghe, ọ dịghịkwa onye ọbụla pụrụ imechi ya: n’ihi na i nwere ntakịrị ike, ma debe okwu m, ịgọkwaghịkwa aha m. Lee, aga m eme ka ndị ahụ nke ụlọ nzukọ Setan, ndị na-ekwu na ha bụ ndị Juu, ma ha abụghị, kama ha na-agha ụgha; lee, aga m eme ka ha bịa kpọọ isiala n’ihu ụkwụ gị, ma mara na ahụrụ m gị n’anya. Mkpughe 3:7–9.

Shebna is replaced by Eliakim, and Shebna on the wall represents Laodicean Seventh-day Adventists who refuse to be benefitted by the message of the early or latter rain. The early rain with the church was represented by Isaiah and the remnant who returned, and the message was directed at an apostate church, represented by wicked king Ahaz. The message from the wall was given to a wicked king of the north that was seeking to defeat Jerusalem, and it represents the latter rain in relation to the early rain. While God’s church is judged the early or former rains sprinkles, but at the Sunday law the rain is poured out without measure. The message to Ahaz was the internal message, the message to Sennacherib was external. The first voice of Revelation 18:1–3 is a repetition of the second angel’s message and it is internal. The second voice of Revelation eighteen verse four is external and is the third message. Isaiah and his son brought the internal second angels message, and on the wall with an external message there are three souls.

A na-anọchi Shebna anya site n’aka Eliakim, ma Shebna nọ n’elu mgbidi na-anọchi Ndị Adventist Ụbọchị Nke Asaa nke Laodisia, ndị jụrụ irite uru site n’ozi mmiri ozuzo mbụ ma ọ bụ nke ikpeazụ. Mmiri ozuzo mbụ n’ebe nzukọ ahụ nọ ka Aịzaya na ndị fọdụrụ laghachiri nọchiri anya ya, a kpọkwara ozi ahụ n’ebe nzukọ ndapụ n’ezi okwukwe nọ, nke e ji eze ajọ omume Ahaz nọchite anya ya. E nyere ozi ahụ site n’elu mgbidi n’ebe eze ajọ omume nke ugwu nọ, onye na-achọ imeri Jerusalem, ma ọ na-anọchi anya mmiri ozuzo ikpeazụ n’ihe metụtara mmiri ozuzo mbụ. Mgbe a na-ekpe nzukọ Chineke ikpe, mmiri ozuzo mbụ ma ọ bụ nke mbụ na-efesa ntakịrị, ma n’oge iwu ụbọchị Sọnde a na-awụsa mmiri ozuzo ahụ n’enweghị oke. Ozi e zigara Ahaz bụ ozi dị n’ime, ozi e zigara Senakerib bụ nke dị n’èzí. Olu mbụ nke Mkpughe 18:1–3 bụ nkwughachi nke ozi mmụọ ozi nke abụọ, ọ bụkwa nke dị n’ime. Olu nke abụọ nke Mkpughe isi iri na asatọ amaokwu nke anọ bụ nke dị n’èzí, ọ bụkwa ozi nke atọ. Aịzaya na nwa ya nwoke wetara ozi mmụọ ozi nke abụọ dị n’ime, ma n’elu mgbidi, ya na ozi dị n’èzí, e nwere mkpụrụobi atọ.

Eliakim is the one hundred and forty-four thousand, Shebna is Laodicean Seventh-day Adventism that is spewed out of the mouth of the Lord at that time. Joab the recorder represents God’s other flock who record the history leading up to the wall, in order to recognize the ensign of Eliakim, when it is lifted up.

Iliakim bụ otu narị puku na iri anọ na anọ, Shebna bụ Adventizim ụbọchị nke asaa nke Laodisia, nke a ga-esi n’ọnụ Onyenwe anyị tụfuo n’oge ahụ. Joab onye na-edekọ ihe na-anọchi anya ìgwè atụrụ ọzọ nke Chineke, ndị na-edekọ akụkọ ihe mere eme ruo mgbe e rutere na mgbidi ahụ, ka ha wee mata ọkọlọtọ Iliakim, mgbe e weliri ya elu.

Isaiah 8:8 brings the messages of Isaiah six through twelve into Daniel eleven, verse ten. In doing so it provides a second witness that the head of the kingdom is left standing after the attack. It identifies an argument of a broken treaty that is used to precipitate a battle.

Aịzaya 8:8 na-ebute ozi ndị dị n’Aịzaya isii ruo iri na abụọ banye n’ime Daniel iri na otu, amaokwu nke iri. N’ime ime nke a, ọ na-enye àmà nke abụọ na isi nke alaeze ahụ ka a hapụrụ ka ọ nọgide na-eguzo mgbe mwakpo ahụ gasịrị. Ọ na-akọwapụta arụmụka banyere ọgbụgba ndụ e mebiri emebi nke a na-eji akpalite agha.

From the collapse of the Soviet Union in 1989, in verse forty until the soon-coming Sunday law represented in the next verse there is thirty-seven years of prophetic history that verse forty says nothing. Verses ten through fifteen of Daniel eleven represents the prophetic history that is not addressed in verse forty. It can only be seen when employing the methodology of line upon line. If ye will not believe, surely ye shall not be established, is the prophetic warning that is attached to the three verses that describe 1989, and the historical fulfillment of verse eight of Isaiah eight portrays a test for Eliakim and Shebna. Can you see, or are you blind?

Site n’ịdaba nke Soviet Union n’afọ 1989, ruo n’iwu Sọnde nke na-abịa n’oge na-adịghị anya nke a nọchiri anya ya n’amaokwu na-esote, e nwere afọ iri atọ na asaa nke akụkọ ihe mere eme amụma nke amaokwu iri anọ ekwughị ihe ọbụla banyere ya. Amaokwu iri ruo iri na ise nke Daniel iri na otu na-anọchi anya akụkọ ihe mere eme amụma nke a na-akọwaghị n’amaokwu iri anọ. A pụrụ ịhụ ya naanị mgbe e ji usoro nke ahịrị n’elu ahịrị arụ ọrụ. Ọ bụrụ na unu agaghị ekwere, n’ezie a gaghị eme ka unu guzosie ike, bụ ịdọ aka ná ntị amụma nke ejikọrọ na amaokwu atọ ahụ na-akọwa 1989, ma mmezu nke akụkọ ihe mere eme nke amaokwu asatọ nke Aịzaya asatọ na-egosi ule nye Eliakim na Shebna. Ị pụrụ ịhụ, ka ị bụ onye kpuru ìsì?

Verse forty-one of Daniel eleven is the soon-coming Sunday law in the United States that is typified by the history that fulfilled verse sixteen.

Amaokwu nke iri anọ na otu nke Daniel iri na otu bụ iwu Sọnde na-abịa n’oge na-adịghị anya na United States, nke e ji akụkọ ihe mere eme nke mezuru amaokwu nke iri na isii tụnyere.

> But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. Daniel 11:16.

> Ma onye ahụ nke na-abịa imegide ya ga-eme dịka uche nke ya si dị, ọ dịghịkwa onye ga-eguzo n’ihu ya: ọ ga-eguzokwa n’ala ahụ dị ebube, nke a ga-ebibi site n’aka ya. Daniel 11:16.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Ọ ga-abanyekwa n’ala ahụ dị ebube, a ga-emekwa ka ọtụtụ mba daa: ma ndị a ga-agbapụ n’aka ya, ọbụna Edom, na Moab, na ndị isi nke ụmụ Amọn. Daniel 11:41.

The historical fulfillment of verse sixteen on through to verse thirty in Daniel eleven is the history of pagan Rome. Every prophetic line in Daniel chapter eleven either typifies the history of pagan, papal or modern Rome. Every line either directly identifies a Roman history, or typifies a future Roman history. Every line. The verses that directly refer to the history fulfilled by pagan Rome, typify papal Rome. Together pagan Rome and papal Rome testify of modern Rome. Rome establishes the vision, for from the beginning of the chapter unto the end the vision is about Rome.

Mmezu akụkọ ihe mere eme nke amaokwu nke iri na isii ruo n’amaokwu nke iri atọ n’ime Daniel iri na otu bụ akụkọ ihe mere eme nke Rom ndị ọgọ mmụọ. Ahịrị amụma ọ bụla n’ime isi nke iri na otu nke Daniel ma na-anọchi anya akụkọ ihe mere eme nke Rom ndị ọgọ mmụọ, Rom ndị poopu, ma ọ bụ Rom nke oge a. Ahịrị ọ bụla ma na-akọwa ozugbo otu akụkọ ihe mere eme nke Rom, ma ọ bụ na-anọchi anya otu akụkọ ihe mere eme Rom nke ga-abịa n’ọdịnihu. Ahịrị ọ bụla. Amaokwu ndị ahụ nke na-ezo ozugbo n’akụkọ ihe mere eme nke Rom ndị ọgọ mmụọ mezuru, na-anọchi anya Rom ndị poopu. N’otu, Rom ndị ọgọ mmụọ na Rom ndị poopu na-agba ama banyere Rom nke oge a. Rom na-eguzobe ọhụụ ahụ, n’ihi na site na mmalite nke isi ahụ ruo na njedebe ya, ọhụụ ahụ bụ banyere Rom.

Jesus identified that there was a traitor for the purpose of helping His disciples believe when the betrayal of Judas was made manifest.

Jizọs kọwara na e nwere onye ọjọọ n’etiti ha ka o wee nyere ndị na-eso ụzọ Ya aka ikwere mgbe aghụghọ Judas pụtara ìhè.

> “In pronouncing the woe upon Judas, Christ also had a purpose of mercy toward His disciples. He thus gave them the crowning evidence of His Messiahship. ‘I tell you before it come,’ He said, ‘that, when it is come to pass, ye may believe that I AM.’ Had Jesus remained silent, in apparent ignorance of what was to come upon Him, the disciples might have thought that their Master had not divine foresight, and had been surprised and betrayed into the hands of the murderous mob. A year before, Jesus had told the disciples that He had chosen twelve, and that one was a devil. Now His words to Judas, showing that his treachery was fully known to his Master, would strengthen the faith of Christ’s true followers during His humiliation. And when Judas should have come to his dreadful end, they would remember the woe that Jesus had pronounced upon the betrayer.” The Desire of Ages, 655.

> “N’ikwupụta ahụhụ ahụ n’isi Judas, Kraịst nwekwara nzube ebere n’ebe ndị na-eso ụzọ Ya nọ. N’ụzọ dị otu a ka O nyere ha ihe àmà kachasị elu nke ịbụ Ya Mesaya. O kwuru, sị, ‘Ana m agwa unu tupu o mezuo, ka, mgbe o mezuru, unu wee kwere na ABỤ M.’ Ọ bụrụ na Jisọs nọrọ jụụ, dị ka onye na-amaghị ihe ga-abịa n’ahụ Ya, ndị na-eso ụzọ Ya gaara eche na Nna-ukwu ha enweghị amụma-ọma nke Chineke, nakwa na e jidere Ya na mberede ma rara Ya nye n’aka ìgwè mmadụ ndị ogbu mmadụ. Otu afọ tupu ahụ, Jisọs agwala ndị na-eso ụzọ Ya na Ọ họrọla mmadụ iri na abụọ, na otu n’ime ha bụ ekwensu. Ugbu a, okwu Ya gwara Judas, nke na-egosi na a maara aghụghọ ya nke ọma n’aka Nna-ukwu ya, ga-eme ka okwukwe nke ezi ndị na-eso ụzọ Kraịst sie ike n’oge iweda Ya n’ala. Ma mgbe Judas ga-eru ọgwụgwụ ya dị egwu, ha ga-echeta ahụhụ ahụ Jisọs kwupụtara n’isi onye ahụ raara nye.” The Desire of Ages, 655.

December 31, 2023 the Lion of the tribe of Judah began to unseal the revelation of Himself, and the foundational test began. The test was over whether Rome was still the symbol that established the vision in verse fourteen, or had things changed? When the first antichrist from the United States began to reign on May 8, 2025, verse fourteen had been fulfilled. It could then be seen that the relationship between Trump and pope Leo had been typified by Reagan and John Paul II. The Ukrainian War which began in 2014, when the State Department of the United States brought about a color revolution in the Ukraine occurred in the presidency of Obama, who reigned during two popes. Reagan and John Paul II in verse ten, and then in 2014, the Ukrainian War began as represented by verse eleven’s battle of the borderland, or the battle of Raphia. Raphia means “borderland,” and so does the word, “Ukraine.” In that history Obama and two popes mark the second battle of the three battles of verses ten through fifteen. Then in 2024, Trump returned in fulfillment of verse thirteen. Then in verse fourteen the vision is established by the arrival of Trump’s popish counterpart.

Na Disemba 31, 2023, Ọdụm nke ebo Juda malitere ikpughe mkpughe nke Onwe-ya, ule ntọala ahụ wee malite. Ule ahụ bụ ma Rom ka bụkwa akara nke guzobere ọhụụ ahụ n’amaokwu nke iri na anọ, ka ọ̀ bụ na ihe agbanweela? Mgbe antikraịst mbụ sitere na United States malitere ịchị na Mee 8, 2025, amaokwu nke iri na anọ emezuworị. Mgbe ahụ, a pụrụ ịhụ na e ji Reagan na John Paul II mee ihe nnọchianya nke mmekọrịta dị n’etiti Trump na Pope Leo. Agha Ukraine nke malitere na 2014, mgbe Ngalaba Ọchịchị nke United States mere ka mgbanwe agba pụta na Ukraine, mere n’oge ọchịchị Obama, onye chịrị n’oge ndị poopu abụọ. Reagan na John Paul II nọ n’amaokwu nke iri, ma mgbe ahụ na 2014, Agha Ukraine malitere dị ka e gosipụtara ya n’agha amaokwu nke iri na otu, ya bụ agha nke ala ókè, ma ọ bụ agha Raphia. Raphia pụtara “ala ókè,” otu a kwa ka okwu ahụ, “Ukraine,” pụtara. N’akụkọ ihe mere eme ahụ, Obama na ndị poopu abụọ na-akara agha nke abụọ n’ime agha atọ nke amaokwu nke iri ruo nke iri na ise. Mgbe ahụ na 2024, Trump laghachiri n’ime mmezu nke amaokwu nke iri na atọ. Mgbe ahụ n’amaokwu nke iri na anọ, a na-eguzobe ọhụụ ahụ site n’ọbịbịa nke onye ibe Trump nke popu.

What was established is that the three battles of verses ten through fifteen represent three waymarks that each identify the relationship between Jezebel and Ahab leading to Mount Carmel at the Sunday law. With Reagan Jezebel was in Samaria, hidden by a secret alliance. Then the priests of Baal and the prophets of the grove lifted up the spiritualism of woke liberal Catholicism, combined with Obama’s schizophrenic symbolism of both the false prophet of apostate Protestantism and the false prophet of Islam, the worship of mother earth, the licentiousness and anarchy of the French Revolution. Then Trump returned in 2024, and the open relationship between the beast and its image was made manifest in 2025. Its 2026, and the external vision test of the foundation has passed, and we are now in the vision of the temple test.

Ihe e guzobere bụ na ọgụ atọ ahụ nke amaokwu iri ruo iri na ise nọchiri anya akara-ụzọ atọ nke ọ bụla na-akọwa mmekọrịta dị n’etiti Jezebel na Ahab nke na-eduga n’Ugwu Kamel n’oge iwu Ụka. N’oge Reagan, Jezebel nọ na Sameria, e zoro ya site n’ọgbụgba-ndụ nzuzo. Mgbe ahụ, ndị nchụàjà Bel na ndị amụma nke ọhịa buliri ime mmụọ nke Katọlik nnwereonwe na-akpalite mmụọ nke oge a elu, nke e jikọtara na ihe nnọchianya nwere nkewa nke Obama nke ma onye-amụma ụgha nke Protestantism dapụrụ n’ezi okwukwe ma onye-amụma ụgha nke Islam, ofufe nke nne ụwa, omume rụrụ arụ nke agụụ mmekọahụ na ọgbaaghara nke Mgbanwe French. Mgbe ahụ, Trump lọghachiri na 2024, e mekwara ka mmekọrịta mepere emepe dị n’etiti anụ ọhịa ahụ na oyiyi ya pụta ìhè na 2025. Ọ bụ 2026, ule ọhụụ mpụta nke ntọala ahụ agafewo, ma anyị nọ ugbu a n’ọhụụ nke ule ụlọ nsọ ahụ.

Verse eleven was fulfilled at the battle of Raphia in 217 BC, and typifies the Ukrainian War that began in 2014, which escalated in 2022, and is now on the verge of concluding. Putin will prevail, but the victory simply introduces the beginning of his demise. The prophetic structure of verse eleven and its historical fulfillment at Ptolemy’s victory at the battle of Raphia in 217 BC in fulfillment of verse eleven of chapter eleven aligns with the prophetic history of king Uzziah. Both Ptolemy and Uzziah were southern kings, whose hearts were lifted up because of military successes, but their lifted-up hearts brought both of them down, and the demise of both is associated with mutual attempts to make an offering in the sanctuary in Jerusalem.

Emerezu amaokwu nke iri na otu mezuru n’agha Raphia n’afọ 217 BC, ma ọ bụkwa ihe nnọchianya nke Agha Ukraine nke malitere n’afọ 2014, nke kpaliriwanye ike n’afọ 2022, ma ugbu a ọ nọ n’ọnụ ụzọ mmechi ya. Putin ga-emeri, ma mmeri ahụ na-ebute naanị mmalite nke ọdịda ya. Nhazi amụma nke amaokwu nke iri na otu na mmezu ya n’akụkọ ihe mere eme n’ime mmeri Ptolemy n’agha Raphia n’afọ 217 BC, dịka mmezu nke amaokwu nke iri na otu nke isi nke iri na otu, kwekọrọ na akụkọ ihe mere eme amụma nke eze Uzzaịa. Ma Ptolemy ma Uzzaịa bụ ndị eze ndịda, ndị obi ha buliri elu n’ihi ihe ịga nke ọma ha n’agha, ma obi ha ndị e buliri elu wetara ha abụọ n’ala, ma ọdịda ha abụọ jikọtara na mgbalị ibe ha mere iji chụọ àjà n’ebe nsọ dị na Jerusalem.

We will continue to consider the demise of Putin that leads into the battle of Panium in verse fifteen in the next article.

Anyi ga-anọgide na-atụle ọnwụ Putin nke na-eduba n’agha Panium n’amaokwu nke iri na ise n’isiokwu na-esonụ.

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