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# The Book of Daniel - Number One-Hundred and Ninety

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

The Prophetic Crescendo: Unveiling the Battle of Panium and the Prelude to the Sunday Law

Ọganihu Amụma Nke Na-Erute Nnukwu Ọkwa Ya: Ikpughe Agha Panium na Mmalite Iwu Ụka nke Ụbọchị Sọnde

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Jeff Pippenger

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April 20, 2024

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The last article ended with a passage that included the paragraph that said, “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” “Transgression” reaches its limit when the cup of probationary time is filled, and that limit is reached for the United States at the Sunday law.

Edemede isiokwu ikpeazụ ahụ site n’akụkụ Akwụkwọ nke gụnyere paragraf nke sịrị, “Nnupụisi fọrọ nke nta ka o ruo ókè ya. Ọgba aghara juputara n’ụwa, nnukwu ụjọ kwa na-abịa n’oge na-adịghị anya n’ahụ́ mmadụ. Ọgwụgwụ dị nnọọ nso. Anyị ndị maara eziokwu kwesịrị ịdị na-akwadebe onwe anyị maka ihe nke na-adịghị anya ga-adakwasị ụwa dị ka ihe ijuanya nke karịrị akarị.” “Nnupụisi” na-eru ókè ya mgbe iko oge ule ejuputara, a na-erukwa ókè ahụ n’ebe United States nọ n’iwu ụbọchị Sọnde.

> “But Christ declared that not one jot or tittle of the law should fail until heaven and earth should pass away. The very work that he came to do was to exalt the law, and show to the created worlds and to heaven that God is just, and that his law need not be changed. But here is Satan’s right-hand man ready to carry on the work that Satan commenced in heaven, that of trying to amend the law of God. And the Christian world has sanctioned his efforts by adopting this child of the papacy,—the Sunday institution. They have nourished it, and will continue to nourish it, until Protestantism shall give the hand of fellowship to the Roman power. Then there will be a law against the Sabbath of God’s creation, and then it is that God ‘will do a strange work in the earth.’ He has borne long with the perversity of the race; he has tried to win them to himself. But the time will come when they shall have filled their measure of iniquity; and then it is that God will work. This time is almost reached. God keeps a record with the nations: the figures are swelling against them in the books of heaven; and when it shall have become a law that the transgression of the first day of the week shall be met with punishment, then their cup will be full.” Review and Herald, March 9, 1886.

> “Ma Kraịst kwupụtara na ọbụna otu mkpụrụedemede nta ma ọ bụ otu ntakịrị akara nke iwu agaghị ada ruo mgbe eluigwe na ụwa ga-agabiga. Ọrụ ahụ n’onwe ya nke O ji bịa bụ ibuli iwu ahụ elu, ma gosi ụwa ndị e kere eke na eluigwe na Chineke bụ onye ezi omume, nakwa na ọ dịghị mkpa ka e gbanwee iwu Ya. Ma lee, ebe a ka nwoke aka nri Setan nọ, dị njikere ịga n’ihu n’ọrụ ahụ Setan malitere n’eluigwe, ya bụ, nke ịgbalị imezigharị iwu Chineke. Ụwa Kraịst akwadoro mgbalị ya site n’ịnakwere nwa a nke ọkpụrụkpụ popu,—usoro ụbọchị Sọnde. Ha azụlitela ya, ha ga-anọgidekwa na-azụlite ya, ruo mgbe Protestantism ga-enye ike Rom aka mmekọrita. Mgbe ahụ ka a ga-enwe iwu megide ụbọchị izu ike nke okike Chineke, ma mgbe ahụ ka Chineke ‘ga-arụ ọrụ dị ịtụnanya n’ụwa.’ Ọ tachiela obi ogologo oge n’ebe nnupụisi agbụrụ mmadụ nọ; Ọ gbalịwo imeri ha ka ha bụrụ nke Ya. Ma oge ga-abịa mgbe ha ga-emejuo oke ajọ omume ha; ma mgbe ahụ ka Chineke ga-arụ ọrụ. Oge a fọrọ nke nta ka ọ bịaruo. Chineke na-edebe ndekọ banyere mba nile: ọnụ ọgụgụ ha na-arị elu megide ha n’akwụkwọ eluigwe; ma mgbe ọ ga-abụwo iwu na a ga-ezute mmebi iwu nke ụbọchị mbụ nke izu na ntaramahụhụ, mgbe ahụ iko ha ga-ejupụta.” Review and Herald, March 9, 1886.

At the Sunday law the United States will have filled its cup to the full, and national apostasy will be followed by national ruin. The paragraph we are considering says, “transgression has almost reached its limit,” “and a great terror is soon to come upon human beings.” At the Sunday law, which is the “hour of the great earthquake” in chapter eleven of Revelation, “the tenth part of the city fell,” and “behold, the third woe cometh quickly,” and the “seventh angel sounded.” The third woe is the seventh trumpet, and it arrives at the Sunday law bringing “great terror.” At that point “the end is very near,” and it comes as “an overwhelming surprise.” At the Sunday law the cup of probationary time is also filled up for the papacy, for then the second voice of Revelation eighteen proclaims, “Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double.”

N’iwu Sọnde, United States ga-ejupụta iko ya ruo n’ókè ya nile, ma ndapụ n’ezi ofufe nke mba ga-esochi mbibi mba. Paragraf anyị na-atụle na-asị, “mmehie fọrọ nke nta ka o ruo ókè ya,” nakwa na “oke egwu dị ukwuu ga-abịa n’oge na-adịghị anya n’elu ụmụ mmadụ.” N’iwu Sọnde, nke bụ “awa ala ọma jijiji ukwu ahụ” n’isi nke iri na otu nke Mkpughe, “otu ụzọ n’ime iri nke obodo ahụ dara,” ma “lee, ahuhu nke atọ na-abịa ngwa ngwa,” ma “mmụọ ozi nke asaa kpọrọ opi.” Ahuhu nke atọ bụ opi nke asaa, ọ na-abịakwa n’iwu Sọnde na-ebute “oke egwu dị ukwuu.” N’oge ahụ “ọgwụgwụ dị nnọọ nso,” ọ na-abịakwa dị ka “ihe ijuanya na-emeri emeri.” N’iwu Sọnde kwa, iko oge ule ahụ na-ejupụtakwa maka ndị papacy, n’ihi na mgbe ahụ olu nke abụọ nke Mkpughe iri na asatọ na-ekwusa, “Pụtanụ n’ime ya, ndị m, ka unu ghara ịbụ ndị sonyere na mmehie ya, ka unu ghara ịnata ihe n’ime ihe otiti ya. N’ihi na mmehie ya eruola eluigwe, Chineke echetakwala ajọ omume ya nile. Kwụghachi ya dị ka ọ kwụghachiri unu, meekwa ka e nye ya okpukpu abụọ dịka ọrụ ya si dị: n’ime iko ahụ ọ jupụtara, juputara ya okpukpu abụọ.”

That history opens up at the Sunday law, and marks a symbolic period of time when the papacy “shall go forth with great fury to destroy, and utterly to make away many,” for “in the last days there will be many martyrs.” That which enrages the papacy is the “tidings out of the east and out of the north” which “shall trouble him,” but “he will come to his end, and none shall help him.” From the Sunday law to the end of the papacy, the first phase of God’s executive judgment begins. It is followed by the second phase which is the seven last plagues, and finally the eternal destruction of the wicked at the close of the thousand year millennium. The history of God’s executive judgment is placed within the context of war.

Akụkọ ihe mere eme ahụ na-emeghe na iwu ụbọchị Sọnde, ma na-akọwa oge ihe nnọchianya, mgbe ndị poopu “ga-apụta n’oke iwe ibibi, ma kpochapụ ọtụtụ kpamkpam,” n’ihi na “n’ụbọchị ikpeazụ a ga-enwe ọtụtụ ndị martya.” Ihe nke na-ewe papacy iwe bụ “akụkọ sitere n’ọwụwa anyanwụ na site n’ugwu” nke “ga-enye ya nsogbu,” ma “ọ ga-abịa na ọgwụgwụ ya, ọ dịghịkwa onye ga-enyere ya aka.” Site n’iwu ụbọchị Sọnde ruo na njedebe nke papacy, akụkụ mbụ nke ikpe mmezu Chineke na-amalite. Nke a na-esochi ya bụ akụkụ nke abụọ nke bụ ọrịa asaa ikpeazụ, ma n’ikpeazụ mbibi ebighị ebi nke ndị ajọ omume na mmechi nke puku afọ millennium. A na-etinye akụkọ ihe mere eme nke ikpe mmezu Chineke n’ime onodu agha.

> “We are standing upon the threshold of great and solemn events. Prophecies are fulfilling. Strange, eventful history is being recorded in the books of heaven. Everything in our world is in agitation. There are wars, and rumors of wars. The nations are angry, and the time of the dead has come, that they should be judged. Events are changing to bring about the day of God which hasteth greatly. Only a moment of time, as it were, yet remains. But while already nation is rising against nation, and kingdom against kingdom, there is not now a general engagement. As yet the four winds are held until the servants of God shall be sealed in their foreheads. Then the powers of earth will marshal their forces for the last great battle.” Christian Service, 50, 51.

> “Anyi guzo n’ọnụ ụzọ ihe omume ndị ukwu ma dị nsọ. Amụma dị iche iche na-emezu. A na-edekọ akụkọ dị ịtụnanya, juputara n’ihe omume, n’akwụkwọ nke eluigwe. Ihe niile n’ụwa anyị nọ n’ọgbaaghara. E nwere agha, na asịrị agha. Mba nile ewe iwe, ma oge ndị nwụrụ anwụ abịawo, ka e wee kpee ha ikpe. Ihe omume na-agbanwe iji weta ụbọchị Chineke nke na-eme ngwa ngwa ịbịa nke ukwuu. Ọ bụ nanị obere ntakịrị oge ka fọdụrụ, dị ka a ga-asị. Ma n’agbanyeghị na mba amalitelarị ibili imegide mba, na alaeze imegide alaeze, ọ dịghị ugbu a ọgụ izugbe amalitela. Ka ọ dị ugbu a, a ka na-ejide ifufe anọ ahụ ruo mgbe a ga-akara ndị ohu Chineke akara n’egedege ihu ha. Mgbe ahụ ka ike nile nke ụwa ga-achịkọta ndị agha ha maka agha ukwu ikpeazụ ahụ.” Christian Service, 50, 51.

God seals the one hundred and forty-four thousand and then calls His other flock out of Babylon, and the other flock also receives the seal of God, though they are represented as the “great multitude” in contrast with the one hundred and forty-four thousand. The essential point to see in the previous quote is that “the four winds are held until the servants of God shall be sealed in their foreheads.” At the Sunday law the one hundred and forty-four thousand have been sealed, “and behold the third woe cometh quickly”, yet it is not until the last of God’s other flock have received the seal that the four winds are fully released.

Chineke na-akàrà puku iri na anọ na puku iri anọ na anọ ahụ, mgbe ahụ Ọ na-akpọkwa ìgwè atụrụ Ya nke ọzọ ka ha pụta na Babilọn, ìgwè atụrụ nke ọzọ ahụ kwa na-anatakwa akara Chineke, ọ bụ ezie na a na-anọchi ha anya dịka “oké ìgwè mmadụ” n’iche megide puku iri na anọ na puku iri anọ na anọ ahụ. Isi ihe dị mkpa a ga-ahụ n’okwu e hotara na mbụ bụ na “a jidere ifufe anọ ahụ ruo mgbe a ga-akàrà ndị ohu Chineke n’egedege ihu ha.” N’oge iwu ụbọchị Sọnde, a kàràla puku iri na anọ na puku iri anọ na anọ ahụ, “ma lee, ahụhụ nke atọ na-abịa ọsọ ọsọ,” ma ọ bụghị ruo mgbe onye ikpeazụ n’ime ìgwè atụrụ Chineke nke ọzọ natara akara ahụ ka a ga-ahapụ ifufe anọ ahụ kpamkpam.

> “The nations are now getting angry, but when our High Priest has finished his work in the Sanctuary, he will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out. I saw that the four angels would hold the four winds until Jesus’ work was done in the Sanctuary, and then will come the seven last plagues.” Review and Herald, August 1, 1849.

> “Mba nile ugbu a na-ewe iwe, ma mgbe Onye Nnukwu Nchụàjà anyị gụchara ọrụ Ya n’Ụlọ Nsọ, Ọ ga-ebili, yikwasị uwe nke ọbọ, mgbe ahụ ka a ga-awụpụ ihe otiti asaa ikpeazụ ahụ. Ahụrụ m na ndị mmụọ ozi anọ ahụ ga-ejide ifufe anọ ahụ ruo mgbe ọrụ Jizọs gwụchara n’Ụlọ Nsọ, mgbe ahụkwa ka ihe otiti asaa ikpeazụ ahụ ga-abịa.” Review and Herald, August 1, 1849.

The “great and solemn events” which we are “standing upon the threshold of,” are represented as “wars, and rumors of wars.” It is represented as occurring when “everything in our world is in agitation,” when nations are “already rising against nation.” Panium represents the “strange and eventful history,” in verse fifteen of Daniel chapter eleven, that leads into, and ushers in verse sixteen, which is the Sunday law, where the “general engagement,” that all “the powers of earth” marshal their forces for the last great battle. That “last great battle” is the third World War, and is represented by the Battle of Actium in 31 BC.

A na-anọchi anya “nnukwu ihe omume ndị dị oke njọ” ndị anyị “na-eguzo n’ọnụ ụzọ ha,” dịka “agha, na asịrị agha.” A na-anọchi anya ya dị ka ihe na-eme mgbe “ihe nile dị n’ụwa anyị nọ n’ime mkpalite,” mgbe mba dị iche iche “amalitelarị ibili imegide mba ọzọ.” Panium na-anọchi anya “akụkọ ihe mere eme pụrụ iche ma juputara n’ihe omume,” n’amaokwu nke iri na ise nke Daniel isi nke iri na otu, nke na-eduba n’ime, ma na-ebubata amaokwu nke iri na isii, nke bụ iwu Sunday, ebe “nnọkọ agha izugbe,” nke “ike nile nke ụwa” na-achịkọta ndị agha ha maka agha ikpeazụ ukwu ahụ. “Agha ikpeazụ ukwu ahụ” bụ Agha Ụwa nke Atọ, a na-anọchi anya ya site n’Agha Actium na 31 BC.

Verses one and two, and verses ten through fifteen represent the hidden history of verse forty in Daniel eleven. Verse forty identifies the history of the United States and Adventism from 1798 unto 1989. It then is silent until the end of the United States as the sixth kingdom of Bible prophecy and the spewing out of the Laodicean Seventh-day Adventist church in verse forty-one, which is the Sunday law, that is also verse sixteen. Verses one and two identify the time of the end in 1989, and the presidents of the United States from that point, until the sixth rich president who stirs up the satanic globalists. Verse two brings the history to the election of Donald Trump in 2016, and then verse three takes up the history of the ten kings, represented by Alexander the Great, who is the seventh kingdom of Bible prophecy, who give their kingdom to the papacy at the soon coming Sunday law crisis.

Amaokwu nke mbụ na nke abụọ, na amaokwu nke iri ruo nke iri na ise na-anọchi anya akụkọ ihe mere eme zoro ezo nke amaokwu nke iri anọ n’ime Daniel iri na otu. Amaokwu nke iri anọ na-akọwapụta akụkọ ihe mere eme nke United States na Adventism site n’afọ 1798 ruo n’afọ 1989. Mgbe ahụ, ọ na-agbachi nkịtị ruo ọgwụgwụ nke United States dịka alaeze nke isii nke amụma Akwụkwọ Nsọ na ịpụ apụ nke chọọchị Seventh-day Adventist nke Laodisia n’amaokwu nke iri anọ na otu, nke bụ iwu ụbọchị Sọnde, nke bụkwa amaokwu nke iri na isii. Amaokwu nke mbụ na nke abụọ na-egosi oge ọgwụgwụ n’afọ 1989, na ndị isi ala nke United States site n’oge ahụ ruo n’aka onye isi ala nke isii bara ụba, onye na-akpalite ndị globalist satanik. Amaokwu nke abụọ na-eweta akụkọ ihe mere eme ahụ ruo n’ntuli aka Donald Trump n’afọ 2016, mgbe ahụkwa amaokwu nke atọ na-eburu akụkọ ihe mere eme nke ndị eze iri, ndị Alexander the Great na-anọchi anya, onye bụ alaeze nke asaa nke amụma Akwụkwọ Nsọ, ndị na-enye papacy alaeze ha n’oge nsogbu iwu ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya.

Verse ten closes by identifying 1989 as the time of the end, and verses eleven and twelve set forth the war in the Ukraine, identifying that Putin, and Russia will win the war, but that they will not be benefitted by their victory. The Ukrainian War began in 2014, a year before Trump’s first campaign began. These verses lead into the resurrection (politically) of Donald Trump as he begins his third campaign to become the eighth president, that is of the seven. Verse thirteen identifies the political struggles of Trump that precedes his victory at Panium in verse fifteen, and verse fourteen addresses the history that occurs during the Battle of Panium until his victory in verse fifteen, the history when the man of sin begins to openly intrude into political history. When the papacy intrudes into prophetic history, the whore of Tyre begins to sing and the vision is established.

Amaokwu nke iri na-emechi site n’ịkọwapụta 1989 dịka oge ọgwụgwụ, ma amaokwu nke iri na otu na nke iri na abụọ na-akọwa agha dị na Ukraine, na-egosi na Putin na Russia ga-emeri agha ahụ, ma na ha agaghị erite uru site na mmeri ha. Agha Ukraine malitere n’afọ 2014, otu afọ tupu mkpọsa mbụ Trump amalite. Amaokwu ndị a na-eduba n’ọnwụ bilite (n’ụzọ ndọrọ ndọrọ ọchịchị) nke Donald Trump ka ọ na-amalite mkpọsa nke atọ ya iji bụrụ onye isi ala nke asatọ, ya bụ, onye si n’etiti asaa ahụ. Amaokwu nke iri na atọ na-egosi mgba ndọrọ ndọrọ ọchịchị nke Trump nke na-ebute mmeri ya na Panium n’amaokwu nke iri na ise, ma amaokwu nke iri na anọ na-ekwu banyere akụkọ ihe mere eme nke na-eme n’oge Agha Panium ruo n’oge mmeri ya n’amaokwu nke iri na ise, akụkọ ihe mere eme ahụ mgbe nwoke nke mmehie malitere ịbanye n’akụkọ ihe mere eme ndọrọ ndọrọ ọchịchị n’ihu ọha. Mgbe ọchịchị popu batara n’akụkọ ihe mere eme amụma, akwụna nke Taịa na-amalite ịbụ abụ, e wee mee ka ọhụ ahụ guzosie ike.

The victory at Panium in 200 BC, was followed by the waymark of the Maccabees “revolt” at Modein (meaning protest) in 167 BC. In 164 BC the Maccabees rededicated the Temple, and Antiochus Epiphanes died marking the turning point in the Maccabean struggle against the Greek religious influence. In the period from 161 BC to 158 BC the work of entering into a league was initiated and finalized. The prophetic waymarks repeat in the Hasmonean Dynasty within the history of verses fifteen to verse twenty-three.

Mmeri ahụ e meriri na Panium n’afọ 200 BC, ka e sochiri site n’akara ụzọ nke “nnupụisi” ndị Maccabee na Modein (nke pụtara mkpesa) n’afọ 167 BC. N’afọ 164 BC ndị Maccabee nyefere Ụlọ Nsọ ahụ ọzọ, Antiochus Epiphanes wee nwụọ, nke gosiri oge mgbanwe n’agha mgba ndị Maccabee megide mmetụta okpukpe ndị Grik. N’oge dị n’agbata afọ 161 BC ruo 158 BC, a malitere ọrụ nke ịbanye n’ọgbụgba ndụ ma mezue ya. Akara ụzọ amụma ndị ahụ na-emegharị onwe ha n’ime Ọchịchị Hasmonean n’akụkọ ihe mere eme nke amaokwu iri na ise ruo amaokwu iri abụọ na atọ.

The league with Rome in verse twenty-three is a direct reference, but in verse fifteen, the four Maccabean waymarks of 167 BC, 164 BC, 161 BC and 158 BC, are only seen when the history of the “league” is applied to the verse. When Pompey conquered Jerusalem in verse sixteen, he was confronted with a civil war that was taking place within the city, and the two opposing parties were both splinter groups of the Hasmonean Dynasty. The Maccabees are therefore also in the history of verse sixteen.

Njikọ aka ahụ na Rom n’amaokwu nke iri abụọ na atọ bụ ntụaka kpọmkwem, ma n’amaokwu nke iri na ise, a na-ahụ naanị ihe-akara ụzọ Maccabee anọ nke afọ 167 BC, 164 BC, 161 BC, na 158 BC mgbe a tinyere akụkọ ihe mere eme nke “njikọ aka” ahụ n’ọrụ n’amaokwu ahụ. Mgbe Pompey meriri Jerusalem n’amaokwu nke iri na isii, o zutere agha obodo nke na-eme n’ime obodo ahụ, ndị òtù abụọ ahụ na-emegide onwe ha bụrụkwa otu ndị kewara ekewa sitere n’Ọchịchị Hasmonean. Ya mere, ndị Maccabee nọkwa n’akụkọ ihe mere eme nke amaokwu nke iri na isii.

Verse twenty identifies the birth of Christ and verses twenty-one and twenty-two identify the history of Christ’s death, therefore that history has the line of the Hasmonean Dynasty represented by the Pharisees. Verses fifteen through twenty-three are identifying the literal glorious land, and God’s Judean apostate people who professed to be the defenders of His truths, but were no more God’s representatives than is apostate Protestantism.

Amaokwu nke iri abụọ na-akọwapụta ọmụmụ Kraịst, ma amaokwu nke iri abụọ na otu na nke iri abụọ na abụọ na-akọwapụta akụkọ ihe mere eme nke ọnwụ Kraịst; ya mere, akụkọ ihe mere eme ahụ nwere ahịrị Ọchịchị Hasmonean nke ndị Farisii nọchiri anya ya. Amaokwu nke iri na ise ruo nke iri abụọ na atọ na-akọwapụta ala ahụ mara mma n’ezie, na ndị Juda nke si n’ezi ofufe dapụ, bụ ndị kwupụtara na ha bụ ndị na-agbachitere eziokwu Ya, ma ha abụghịzi ndị nnọchianya Chineke karịa ka Protestantism nke si n’ezi ofufe dapụ bụ.

Sister White informs us that “much of the history that has taken place in fulfillment of” “the eleventh of Daniel” “will be repeated.” The line of prophecy represented by the Hasmonean Dynasty represents the line of prophecy illustrating the apostate horn of Protestantism beginning at the third presidential campaign that is taken up by the sixth richest president. Trump runs for president three times, the first and the last time he runs he is victorious, but the second time the rebellion represented by the number thirteen, identifies the stolen election of 2020. The world is then being divided into two classes, one class can see 2020, and the other class is blind. It symbolizes the great test which precedes the close of probation for Adventists in the formation of the image of the beast.

Nwannaanyị White na-agwa anyị na “ọtụtụ n’ime akụkọ ihe mere eme nke mere n’ime mmezu nke” “Daniel nke iri na otu” “ga-emeghachi ọzọ.” Ahịrị amụma nke Ọchịchị ndị Hasmonean nọchiri anya ya, na-anọchi anya ahịrị amụma nke na-egosi mpi ndapụ n’ezi okwukwe nke Protestantism, malite na mgbasa ozi ntuli aka onye isi ala nke atọ nke onye isi ala nke isii kacha baa ụba malitere. Trump gbaara ọsọ ịbụ onye isi ala ugboro atọ; oge mbụ na oge ikpeazụ ọ gbara ọsọ, o meriri, ma oge nke abụọ, nnupụisi nke ọnụọgụ iri na atọ nọchiri anya ya na-akọwapụta ntuli aka e zuru nke afọ 2020. Mgbe ahụ a na-ekewa ụwa n’ọgbọ abụọ; otu ọgbọ nwere ike ịhụ 2020, nke ọzọ kwa kpuru ìsì. Nke a na-anọchi anya nnukwu ule nke na-ebute mmechi oge amara maka ndị Adventist n’ịkpụpụta onyinyo anụ ọhịa ahụ.

> “Already preparations are advancing, and movements are in progress, which will result in making an image to the beast. Events will be brought about in the earth’s history that will fulfill the predictions of prophecy for these last days.” Review and Herald, April 23, 1889.

> “Ugbua a na-aga n’ihu n’ịkwadebe, a na-emekwa mmegharị ndị dị na-aga n’ihu, nke ga-ebute ime ihe oyiyi nye anụ ọhịa ahụ. A ga-eme ka ihe omume pụta n’akụkọ ihe mere eme nke ụwa nke ga-emezu amụma amụma nyere banyere ụbọchị ikpeazụ ndị a.” Review and Herald, Eprel 23, 1889.

The advancing “preparations,” the “movements” that are now “in progress, and the “events” “which will result in making an image to the beast”, and “that will fulfill the predictions of prophecy for these last days,” include the waymarks of the Hasmonean Dynasty from verses fifteen to twenty-three in Daniel chapter eleven. The apostate Hasmonean Dynasty, representing apostate Protestantism, is woven into the testimony of Donald Trump, the sixth and eighth Republican president who stirs up and engages his MAGA-ism against the woke-ism of the new world order.

“Nkwadebe” ndị ahụ na-aga n’ihu, “mmegharị” ndị ahụ nke dị ugbu a “na-aga n’ihu,” na “ihe omume” ndị ahụ “ga-ebute ime oyiyi nye anụ ọhịa ahụ,” nakwa ndị “ga-emezu amụma amụma maka ụbọchị ikpeazụ ndị a,” gụnyere akara ụzọ nke Ọchịchị Hasmonean site n’amaokwu iri na ise ruo iri abụọ na atọ n’isi nke iri na otu nke Daniel. Ọchịchị Hasmonean nke dapụụrụ n’ezi okwukwe, nke na-anọchi anya Protestantizim nke dapụụrụ n’ezi okwukwe, akpọrọ n’ime àmà banyere Donald Trump, onye isi ala Republican nke isii na nke asatọ, onye na-akpalite ma na-etinye MAGA-ism ya n’ọrụ megide woke-ism nke usoro ụwa ọhụrụ ahụ.

The testimony of Trump reaches to 2020 in verse two of Daniel eleven, and it includes his campaign and first term, then verses thirteen through fifteen identify his third and last campaign, victory, and his last term. Between the two terms, Revelation chapter eleven, identifies that the Republican horn was slain, and laid dead in the street for three and a half days. That line of Trump’s history ties together the beginning and ending of his presidencies in Daniel chapter eleven. Thus, the testimony of Donald Trump is located in both the books of Daniel and the Revelation, and it is located in both books in chapter eleven.

Àmà nke Trump ruru n’afọ 2020 n’amaokwu nke abụọ nke Daniel isi nke iri na otu, ọ na-agụnyekwa mgbasa-ọrụ ntuli-aka ya na oge ọchịchị mbụ ya; mgbe ahụ amaokwu iri na atọ ruo iri na ise na-akọwapụta mgbasa-ọrụ ntuli-aka nke atọ na nke ikpeazụ ya, mmeri ya, na oge ọchịchị ikpeazụ ya. N’etiti oge ọchịchị abụọ ahụ, Mkpughe isi nke iri na otu na-egosi na e gburu mpi Republican ahụ, ma hapụ ya ka ọ dina nwụrụ anwụ n’okporo ámá ụbọchị atọ na ọkara. Ahịrị akụkọ ihe mere eme Trump ahụ na-ejikọta ọnụ mmalite na njedebe nke ọchịchị onye isi ala ya n’ime Daniel isi nke iri na otu. Ya mere, àmà Donald Trump dị n’ime ma akwụkwọ Daniel ma akwụkwọ Mkpughe, ọ dịkwa n’ime akwụkwọ abụọ ahụ n’isi nke iri na otu.

The three partial lines, when brought together identify Trump’s complete history as the sixth and the eighth president, and they are structured upon the signature of “Truth”. They come from the books of Daniel and Revelation, and produce a line of history which aligns with that “portion of the book of Daniel that relates to the last days.”

Ahịrị atọ ahụ nke na-ezughị ezu, mgbe e jikọtara ha ọnụ, na-akọwapụta akụkọ ihe mere eme zuru ezu nke Trump dị ka onye isi ala nke isii na nke asatọ, ma e wuru ha n’elu akara njirimara nke “Eziokwu”. Ha sitere n’akwụkwọ Daniel na Mkpughe, ma na-emepụta ahịrị akụkọ ihe mere eme nke kwekọrọ na “akụkụ ahụ nke akwụkwọ Daniel nke metụtara ụbọchị ikpeazụ.”

That portion of Daniel is what is unsealed by the Lion of the tribe of Judah, just before the close of probation, and is therefore an element of the sealing message of the one hundred and forty-four thousand. But it requires spiritual twenty-twenty vision to see the prophetic waymarks of the two witnesses being slain in 2020.

Akụkụ ahụ nke Daniel bụ nke Ọdụm nke ebo Juda meghere, kpọmkwem tupu mmechi oge ebere, ya mere ọ bụ akụkụ nke ozi nke ịkàrà ndị narị puku na iri anọ na anọ. Ma ọ na-achọ ọhụhụ ime mmụọ zuru ezu iji hụ ihe ịrịba ama amụma nke igbu ndị àmà abụọ ahụ n’afọ 2020.

Verse fifteen of Daniel eleven, represents the Battle of Panium and the line of the Hasmonean Dynasty, which was fulfilled by a literal battle, thus symbolizing a prophetic illustration of a spiritual war between the religion of apostate Protestantism and the religion of the globalist’s new age. The Battle of Panium, which occurred in 200 BC, represents the battle of the Republican horn, and the struggle represented by the Maccabean Revolt represents the battle of the apostate Protestant horn. Though the revolt of the Maccabees occurred in 167 BC, it aligns prophetically with the Battle of the Republican horn in 200 BC, for prophetically the horns parallel each other’s histories.

Amaokwu nke iri na ise nke Daniel isi nke iri na otu na-anọchi anya Agha Panium na ahịrị usoro eze nke Ụlọ Hasmonean, nke mezuru site n’agha nkịtị n’eziokwu; ya mere ọ na-anọchi anya ihe atụ amụma nke agha ime mmụọ dị n’etiti okpukpe nke Protestantism dapụrụ n’ezi okwukwe na okpukpe nke oge ọhụrụ nke onye nkwado ọchịchị ụwa ọnụ. Agha Panium, nke mere n’afọ 200 T.K., na-anọchi anya agha nke mpi Republican, ma mgba ahụ nke nnupụisi ndị Maccabee na-anọchi anya ya na-anọchi anya agha nke mpi Protestant dapụrụ n’ezi okwukwe. Ọ bụ ezie na nnupụisi ndị Maccabee mere n’afọ 167 T.K., n’amụma ọ dakọtara na Agha nke mpi Republican n’afọ 200 T.K., n’ihi na n’amụma mpi ndị ahụ na-agakọ n’akụkọ ihe mere eme nke ibe ha.

Verse fifteen represents the prophetic history which immediately precedes and leads into the soon coming Sunday law. It therefore represents the very point in the sealing time of the one hundred and forty-four thousand when the power within the sealing message eternally impresses the seal upon God’s last-day people.

Amaokwu nke iri na ise na-anọchi anya akụkọ ihe mere eme amụma nke na-ebute ozugbo ma duru banye n’iwu Ụka Sọnde nke na-abịa n’oge na-adịghị anya. Ya mere, ọ na-anọchi anya kpọmkwem oge ahụ n’ime oge ịka akara nke puku narị otu na iri anọ na anọ, mgbe ike dị n’ime ozi ịka akara ahụ na-ebikwasị akara ahụ ruo mgbe ebighị ebi n’ahụ ndị Chineke nke ụbọchị ikpeazụ.

It is the Lion of the tribe of Judah who unseals that truth, and that truth is the Revelation of Jesus Christ. The one hundred and forty-four thousand are those who “follow the Lamb whithersoever He goeth,” and when He unseals verse fifteen, the Lion of the tribe of Judah has led His last-day people to Panium. Jesus illustrated this very point in the sealing process when He took His disciples to Panium, just before the cross.

Ọ bụ Ọdụm nke ebo Juda na-emeghe akara eziokwu ahụ, eziokwu ahụ bụkwa Mkpughe nke Jisọs Kraịst. Puku narị anọ na iri anọ na anọ ahụ bụ ndị “na-eso Nwa Atụrụ ahụ ebe ọ bụla Ọ na-aga,” ma mgbe Ọ mepere akara amaokwu nke iri na ise, Ọdụm nke ebo Juda eduwola ndị Ya nke ụbọchị ikpeazụ ruo Panium. Jisọs kpọrọ nke a n’ụzọ doro anya n’usoro imechi akara ahụ mgbe O duuru ndị na-eso ụzọ Ya gaa Panium, kpọmkwem tupu obe ahụ.

The war of Panium is specifically addressed by Christ, when He was standing in Panium with His disciples and there instructed them that His church would be built upon the confession of Peter, and that “the gates of hell” would not prevail against it. Jesus identified the warfare that is represented by the Battle of Panium. The Battle of Panium is verse fifteen, and verse sixteen is the Battle of Actium. Christ stood at Panium, just before the act of His death played out.

Agha Panium ka Kraịst kwusiri ike kpọmkwem, mgbe O guzo n’Panium ya na ndị na-eso ụzọ Ya, ma n’ebe ahụ kuziere ha na a ga-ewu Nzukọ Ya n’elu nkwupụta okwukwe Pita, nakwa na “ọnụ ụzọ ámá nke hel” agaghị emeri ya. Jizọs kọwara agha ahụ nke Agha Panium nọchiri anya ya. Agha Panium bụ amaokwu nke iri na ise, amaokwu nke iri na isii kwa bụ Agha Actium. Kraịst guzoro n’Panium, tupu omume ọnwụ Ya emee.

Panium to the Sunday law is the history of the political and religious struggle of the earth beast’s two horns of Protestantism and Republicanism. They were both attacked by the atheistic beast from the bottomless pit in 2020, and the warfare of the two horns against the political and religious gods of globalism is represented within the history of verses eleven through sixteen.

Panium ruo n’iwu ụbọchị Sọnde bụ akụkọ banyere ọgụ ndọrọ ndọrọ ọchịchị na nke okpukpe nke mpi abụọ nke anụ ọhịa nke ụwa, ya bụ Protestantism na Republicanism. A wakporo ha abụọ site n’aka anụ ọhịa na-ekweghị na Chineke nke si n’olulu enweghị nsọtụ bilie n’afọ 2020, ma agha mpi abụọ ahụ lụrụ megide chi ndọrọ ndọrọ ọchịchị na nke okpukpe nke globalism ka e gosiri n’ime akụkọ nke amaokwu nke iri na otu ruo nke iri na isii.

From the Ukrainian War that began in 2014, to the first presidential campaign of Donald Trump beginning in 2015, unto the death of the two horns in 2020, unto the resurrection of 2023, to the third campaign of Trump which began on November 15, 2022, the history leads to verses thirteen to fifteen. In those verses the history that is revealed by God’s prophetic Word represents the prophetic truths which seal the one hundred and forty-four thousand.

Site n’Agha Ukrain nke malitere n’afọ 2014, ruo n’ụlọ ọgụ mbu Donald Trump maka ọchịchị onye isi ala nke malitere n’afọ 2015, ruo n’ọnwụ nke mpi abụọ ahụ n’afọ 2020, ruo na mbilite n’ọnwụ nke afọ 2023, ruo na ọgụ nke atọ nke Trump nke malitere na Nọvemba 15, 2022, akụkọ ihe mere eme ahụ na-eduga n’amaokwu nke iri na atọ ruo na nke iri na ise. N’amaokwu ndị ahụ, akụkọ ihe mere eme nke Okwu amụma nke Chineke kpughere na-anọchi anya eziokwu amụma ndị na-akàrà otu narị na iri anọ na anọ puku ahụ.

Those truths were illustrated in Christ’s visit to Caesarea Philippi in Matthew chapters sixteen and seventeen. In those verses, the man of sin returns to prophetic history singing the songs of the whore of Tyre, and in so doing establishes the vision, thus placing those verses in the context of the Midnight Cry, for where there is no vision the people perish.

E gosipụtara eziokwu ndị ahụ n’ọbịbịa Kraịst gara Caesarea Philippi n’ime Matiu isi nke iri na isii na iri na asaa. N’ime amaokwu ndị ahụ, nwoke nke mmehie alaghachiri n’akụkọ amụma na-abụ abụ nke akwụna Taịa, ma site n’ime otú ahụ o guzobere ọhụụ ahụ, si otú a na-etinye amaokwu ndị ahụ n’ọnọdụ nke Mkpu Etiti Abalị, n’ihi na ebe ọhụụ na-adịghị, ndị mmadụ na-ala n’iyi.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> N’ebe ọhụụ adịghị, ndị mmadụ na-ala n’iyi; ma onye na-edebe iwu, ọṅụ na-adịrị ya. Ilu 29:18.

Those who have eyes, but will not see, and ears, but refuse to hear are the foolish Laodicean virgins that do not have the “oil.” The “oil” is the increase of knowledge that is produced when the Revelation of Jesus Christ is unsealed just before probation closes, and according to Hosea, God’s people who refuse and reject knowledge are to be destroyed.

Ndị nwere anya, ma ha agaghị ahụ, na ntị, ma ha jụ ịnụ, bụ ụmụ agbọghọ nzuzu nke Laodisia ndị na-enweghị “mmanụ.” “Mmanụ” ahụ bụ mmụba nke ihe ọmụma a na-amịpụta mgbe e kpughere Mkpughe nke Jizọs Kraịst obere oge tupu oge amara emechie, ma dịka Hosea siri kwuo, a ga-ebibi ndị Chineke nke jụrụ ma kpọọ ihe ọmụma asị.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Ndị m na-ala n’iyi n’ihi enweghị ọmụma: n’ihi na ị jụrụ ọmụma, m ga-ajụkwa gị, ka ị ghara ịbụ onye nchụàjà nye m: ebe i chefuru iwu nke Chineke gị, m ga-echezọkwa ụmụ gị. Hosea 4:6.

> The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.

> Okwu nke Onyenweanyị bịakwutere m ọzọ, sị, Nwa nke mmadụ, ị na-ebi n’etiti ụlọ nnupụisi, ndị nwere anya ịhụ, ma ha adịghị ahụ; ha nwere ntị ịnụ, ma ha adịghị anụ: n’ihi na ha bụ ụlọ nnupụisi. Ezikiel 12:1, 2.

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

> Ọ sịrị, Gaa, gwa ndị a, sị, Nụrụ n’eziokwu, ma unu aghọtala; hụkwa n’eziokwu, ma unu amatala. Mee ka obi ndị a buru ibu, mee ka ntị ha dị arọ, mechiekwa anya ha; ka ha ghara iji anya ha hụ, ma jiri ntị ha nụ, ma jiri obi ha ghọta, ma tụgharịa, ka e wee gwọọ ha. Aịzaya 6:9, 10.

> And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:10–17.

> Ndị na-eso ụzọ ya wee bịakwute ya, sị ya, Gịnị mere i ji agwa ha okwu n’ilu? Ọ zara, sị ha, N’ihi na e nyere unu ka unu mara ihe omimi nile nke alaeze eluigwe, ma e nyeghị ha ya. N’ihi na onye ọbụla nwere, a ga-enye ya, ọ ga-enwekwa karịa n’ụba; ma onye ọbụla na-enweghị, ọbụna ihe o nwere ka a ga-anapụ ya. N’ihi ya ka m ji agwa ha okwu n’ilu: n’ihi na ha na-ahụ ihe ma ha ahụghị ya; ha na-anụkwa ihe ma ha anụghị ya, maọbụ ghọta ya. Ma n’ime ha ka amụma Esaịa mezuru, nke na-asị, N’ịnụ ka unu ga-anụ, ma unu agaghị aghọta; n’ịhụkwa ka unu ga-ahụ, ma unu agaghị amata ya: n’ihi na obi ndị a agbarala abụba, ntị ha adịkwaghị akọ ịnụ ihe, anya ha ka ha mechikwara; ka o wee ghara ime mgbe ọbụla ha ga-eji anya ha hụ, jiri ntị ha nụ, jiri obi ha ghọta, laghachikwute m, m wee gwọọ ha. Ma ngọzi dịrị anya unu, n’ihi na ha na-ahụ ụzọ; na ntị unu, n’ihi na ha na-anụ ihe. N’ihi na n’ezie asị m unu, na ọtụtụ ndị amụma na ndị ezi omume chọrọ ịhụ ihe ndị unu na-ahụ, ma ha ahụghị ha; na ịnụ ihe ndị unu na-anụ, ma ha anụghị ha. Matiu 13:10–17.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “A ga-eme ka ozi nile e nyere site n’afọ 1840–1844 bụrụ nke dị ike ugbu a, n’ihi na e nwere ọtụtụ ndị mmadụ tufuru ebe ha guzo. Ozi ndị ahụ ga-aga n’ụlọ ụka niile.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “Kraịst sịrị, ‘Ngọziri agọzi ka anya unu dị, n’ihi na ha na-ahụ; na ntị unu, n’ihi na ha na-anụ. N’ihi na n’ezie asị m unu, na ọtụtụ ndị amụma na ndị ezi omume ọchịchọwo ịhụ ihe ndị unu na-ahụ, ma ha ahụghị ha; na ịnụ ihe ndị unu na-anụ, ma ha anụghị ha’ [Matthew 13:16, 17]. Ngọziri agọzi ka anya ndị ahụ dị nke hụrụ ihe ndị a hụrụ n’afọ 1843 na 1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “E nyere ozi ahụ. Ma e kwesịghị ịdị oge ọ bụla n’ịkpọsa ozi ahụ ọzọ, n’ihi na ihe ịrịba ama nke oge ndị a na-emezu; a ghaghị imecha ọrụ mmechi ahụ. A ga-arụ nnukwu ọrụ n’oge dị mkpirikpi. N’oge na-adịghị anya, a ga-enye ozi site n’ịhọpụta nke Chineke nke ga-aba ụba ghọọ oké mkpu. Mgbe ahụ Daniel ga-eguzo n’òkè ya, inye àmà ya.” Manuscript Releases, volume 21, 437.

We will continue this study in the next article.

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

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

> Mkpughe nke Jisus Kraịst, nke Chineke nyere Ya, iji gosi ndị ohu Ya ihe ndị ga-eme n’oge na-adịghị anya; o wee ziga ya ma mee ka a mara ya site n’aka mmụọ-ozi Ya nye ohu Ya bụ Jọn: onye gbara àmà banyere okwu Chineke, na banyere àmà Jisus Kraịst, na banyere ihe niile ọ hụrụ. Ngọzi dịrị onye ahụ nke na-agụ, na ndị ahụ nke na-anụ okwu amụma a, ma na-edebe ihe ndị ahụ e dere n’ime ya: n’ihi na oge ahụ adịla nso. Mkpughe 1:1–3.

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