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

Akwụkwọ Daniel — Nọmba Otu Narị na Iri Atọ na Asaa

Unveiling the Prophetic Significance of Waymarks: From 1776 to 2023

Ikpughe Ihe Amụma Dị Mkpa nke Waymarks: Site n’afọ 1776 ruo n’afọ 2023

Author

Jeff Pippenger

Published

March 15, 2024

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The sealing time of the one hundred and forty-four thousand that began on September 11, 2001, and concludes at the Sunday law in the United States, is the period where the effect of every vision is fulfilled. Some of those visions extend all the way through to the second coming of Christ, but even those that occur after the Sunday law are anchored to the period of the sealing. The sealing of the one hundred and forty-four thousand is where the everlasting covenant is perfectly fulfilled. In that period Christ writes His law upon the hearts and minds of His people for eternity. That sealing is represented by the combination of divinity with humanity, which does not sin.

Oge nke ịkà akara nke narị puku na puku iri anọ na anọ, nke bidoro na Septemba 11, 2001, ma na-agwụ na iwu ụbọchị Sọnde na United States, bụ oge nke a na-emezu mmetụta nke ọhụụ ọ bụla. Ụfọdụ n’ime ọhụụ ndị ahụ na-eru ruo n’ọbịbịa nke abụọ nke Kraịst, ma ọbụna ndị na-eme mgbe iwu ụbọchị Sọnde gasịrị, a na-adabere ha n’oge nke ịkà akara ahụ. Ịkà akara nke narị puku na puku iri anọ na anọ bụ ebe a na-emezu ọgbụgba ndụ ebighị ebi n’ụzọ zuru oke. N’oge ahụ Kraịst na-ede iwu Ya n’obi na n’uche nke ndị Ya ruo mgbe ebighị ebi. A na-anọchi anya ịkà akara ahụ site n’ịjikọta ịdị Chineke na mmadụ, nke na-adịghị emehie.

The symbolic link of “two hundred and twenty,” represents both restoration, and the combination of divinity with humanity. The two hundred and twenty years from the King James Bible to William Miller’s first public presentation in 1831 and the eventual publishing in the Vermont Telegraph in 1833, represents the combination of divinity with humanity. It contains the signature of “truth,” which is the Hebrew word that was created by the Wonderful Linguist that combines the first, thirteenth and last letters of the Hebrew alphabet to form the word “truth”. The two hundred and twenty years from 1611, and the King James Bible, unto 1831 and Miller’s publication of his message, reflects the Wonderful Linguist’s signature.

Njikọ ihe nnọchianya nke “narị abụọ na iri abụọ,” na-anọchi anya ma mweghachi, ma njikọta nke ịdị nsọ na mmadụ. Afọ narị abụọ na iri abụọ sitere na King James Bible ruo n’ịkpọpụta ọha mbụ nke William Miller n’afọ 1831 na mbipụta ya mechara pụta na Vermont Telegraph n’afọ 1833, na-anọchi anya njikọta nke ịdị nsọ na mmadụ. Ọ nwere akara nke “eziokwu,” nke bụ okwu Hibru nke Ọkàasụsụ Ebube kere, nke na-ejikọta mkpụrụedemede mbụ, nke iri na atọ, na nke ikpeazụ nke mkpụrụedemede Hibru iji mepụta okwu ahụ bụ “eziokwu”. Afọ narị abụọ na iri abụọ site na 1611, na King James Bible, ruo n’afọ 1831 na mbipụta ozi Miller, na-egosipụta akara nke Ọkàasụsụ Ebube.

In the middle of those two dates (1611 and 1831), the time of the end in 1798, represents the unsealing of a message from the book of Daniel (the King James Bible), that produces the increase of knowledge that led to Miller’s publication in 1831. The time of the end in 1798 also marked the beginning of a testing process that produced the rebellion of the foolish virgins, who Daniel in chapter twelve identifies as the wicked. Thus 1798 represents the number thirteen, in the middle of the first and last letter, for thirteen is a symbol of rebellion. 1798 also connects with the period of preparation from 1776 unto 1798, the time of the end.

N’etiti ụbọchị abụọ ahụ (1611 na 1831), oge ọgwụgwụ ahụ n’afọ 1798, na-anọchi anya mmeghe nke ozi sitere n’akwụkwọ Daniel (Baịbụl King James), nke na-eweta mmụba nke ọmụma nke dugara n’ibipụta nke Miller n’afọ 1831. Oge ọgwụgwụ ahụ n’afọ 1798 kpọkwara mmalite nke usoro nnwale nke butere nnupụisi nke ụmụ agbọghọ amaghị ihe, ndị Daniel n’isi nke iri na abụọ kọwara dịka ndị ajọ omume. N’ihi ya, 1798 na-anọchi anya ọnụọgụ iri na atọ, n’etiti mkpụrụedemede mbụ na nke ikpeazụ, n’ihi na iri na atọ bụ ihe nnọchianya nke nnupụisi. 1798 jikọkwara na oge nkwadebe site n’afọ 1776 ruo 1798, oge ọgwụgwụ ahụ.

As with Miller’s link of two hundred and twenty years, 1776 is also marked by a divine publication, the Declaration of Independence, and begins a period that ends at 1798 with the publication of the Alien and Sedition Acts. The two hundred and twenty years of Miller’s symbolic link of divinity and humanity, is connected by the year 1798 with the twenty-two years of preparation from the publication of the Declaration of Independence unto the publication of the Alien and Sedition Acts of 1798. Twenty-two being a tenth of two hundred and twenty, or a tithe of two hundred and twenty; the number twenty-two, as with the number two hundred and twenty, represents the link of divinity with humanity.

Dịka ọ dịkwa na njikọ Miller nke afọ narị abụọ na iri abụọ, a na-akwa akara 1776 site n’akwụkwọ mgbasa ozi nke Chukwu, bụ Nkwupụta nke Nnwere Onwe, ma ọ na-amalitekwa oge nke na-agwụ na 1798 site n’akwụkwọ mgbasa ozi nke Iwu Banyere Ndị Ọbịa na Iwu Banyere Nkwulu Ọchịchị. Afọ narị abụọ na iri abụọ nke njikọ ihe atụ Miller nke ịdị nsọ na mmadụ, ka afọ 1798 jikọtara ya na afọ iri abụọ na abụọ nke nkwadebe sitere n’oge e bipụtara Nkwupụta nke Nnwere Onwe ruo n’oge e bipụtara Iwu Banyere Ndị Ọbịa na Iwu Banyere Nkwulu Ọchịchị nke 1798. Ebe afọ iri abụọ na abụọ bụ otu ụzọ n’ụzọ iri nke narị abụọ na iri abụọ, ma ọ bụ otu ụzọ n’ụzọ iri nke narị abụọ na iri abụọ; ọnụọgụ iri abụọ na abụọ, dịka ọnụọgụ narị abụọ na iri abụọ, na-anọchi anya njikọ nke ịdị nsọ na mmadụ.

Miller’s two hundred and twenty years possesses the signature of truth, as does the sealing time of the one hundred and forty-four thousand, and the period of preparation from 1776 unto 1798 also possesses the same signature, for the middle date of 1789, marks the publication of the Constitution which was ratified by thirteen colonies.

Afọ abụọ na narị abụọ na iri abụọ nke Miller nwere akara nke eziokwu, dịka oge nke ịkàrà ndị puku narị otu na iri anọ na anọ nwekwara ya; oge nkwadebe site n’afọ 1776 ruo n’afọ 1798 nwekwara otu akara ahụ, n’ihi na ụbọchị dị n’etiti ya, bụ 1789, na-akọwa mbipụta nke Iwu Ukpuru ahụ nke ógbè iri na atọ kwadoro.

Miller’s link that began in 1611 and ended in 1831, which found its midpoint in 1798, is linked to the twenty-two year period of 1776 to 1798, with the midpoint of 1789. All five dates; 1611, 1776, 1789, 1798 and 1831, are represented by a work of publishing. The dates of the period of preparation contain the tithe of twenty-two years from 1776 to 1798, and that period illustrates the sealing time of the one hundred and forty-four thousand, which is the time when divinity is combined with humanity. Miller’s period of two hundred and twenty years, and the twenty-two year preparation period of 1776 unto 1798, both represent the link of divinity with humanity.

Njikọ Miller nke malitere n’afọ 1611 ma kwụsị n’afọ 1831, nke hụrụ etiti ya n’afọ 1798, jikọtara ya na oge afọ iri abụọ na abụọ nke sitere n’afọ 1776 ruo 1798, nke etiti ya bụ afọ 1789. Ụbọchị ise ahụ niile—1611, 1776, 1789, 1798 na 1831—ọrụ mbipụta na-anọchi anya ha. Ụbọchị ndị dị n’oge nkwadebe ahụ nwere otu ụzọ n’ụzọ iri nke afọ iri abụọ na abụọ sitere n’afọ 1776 ruo 1798, ma oge ahụ na-egosi oge nke ịkàrà nke puku narị otu na iri anọ na anọ ahụ, nke bụ oge a na-ejikọta ịdị nsọ Chineke na ọdịdị mmadụ. Oge Miller nke afọ narị abụọ na iri abụọ, na oge nkwadebe nke afọ iri abụọ na abụọ sitere n’afọ 1776 ruo 1798, ha abụọ na-anọchi anya njikọ nke ịdị nsọ Chineke na ọdịdị mmadụ.

The sealing time of the one hundred and forty-four thousand began on September 11, 2001 and was marked by Islam of the third woe striking the spiritual glorious land. Twenty-two years later, on October 7, 2023, Islam of the third woe, struck again at the typical, literal glorious land. At the soon coming Sunday law the sealing of the one hundred and forty-four thousand will be completed, and Islam of the third woe, will again strike the United States.

Oge a na-akara otu narị puku iri anọ na anọ ahụ malitere na Septemba 11, 2001, e wee jiri Islam nke ahụhụ nke atọ, nke kụrụ ala ebube ime mmụọ ahụ, kpọọ ya akara. Afọ iri abụọ na abụọ ka e mesịrị, na Ọktoba 7, 2023, Islam nke ahụhụ nke atọ kụrụ ọzọ n’ala ebube nkịtị, nke bụ nke n’eziokwu. N’oge na-adịghị anya mgbe iwu Sọnde ahụ ga-abịa, a ga-emecha akara nke otu narị puku iri anọ na anọ ahụ, Islam nke ahụhụ nke atọ ga-akụkwa United States ọzọ.

The sealing time begins with an attack by Islam upon the earth beast, and it ends with an attack of Islam upon the earth beast. In the middle Islam of the third woe, struck the nation of Israel, which biblically is represented as Judah. Judah was the ancient literal glorious land of the Bible, and the United States is the modern spiritual glorious land.

Oge akara-mkpọchi na-amalite site n’ịwakpo nke Alakụba megide anụ ọhịa nke ụwa, ọ na-agwụkwa site n’ịwakpo nke Alakụba megide anụ ọhịa nke ụwa. N’etiti ya, Alakụba nke ahụhụ nke atọ tiri mba Izrel, nke Akwụkwọ Nsọ na-anọchi anya ya dịka Juda. Juda bụ ala ebube nkịtị nke oge ochie nke Akwụkwọ Nsọ, ma United States bụ ala ebube ime mmụọ nke oge a.

The three strikes of Islam were all carried out against the glorious land. The first and last was against the modern spiritual glorious land, and the middle strike was carried out against the ancient literal glorious land. The middle waymark was an attack against the modern nation of Israel, and in the crucifixion of their Messiah literal Israel became a symbol of rebellion, as represented by the thirteenth letter of the Hebrew alphabet.

A kụrụ mkpọtụ atọ nke Alakụba niile megide ala ahụ dị ebube. Nke mbụ na nke ikpeazụ bụ megide ala ime mmụọ nke oge a, nke dị ebube; a kụkwara mkpọtụ etiti ahụ megide ala nkịtị nke oge ochie, nke dị ebube. Waymark etiti ahụ bụ mwakpo megide mba Izrel nke oge a, ma n’ịkpọgide Messaịa ha n’obe, Izrel nkịtị ghọrọ ihe nnọchianya nke nnupụisi, dịka akwụkwọ ozi nke iri na atọ n’alfabet Hibru na-anọchi anya ya.

The preparation period from 1776 to 1798 is also connected with the two hundred and twenty years of the movement of the third angel, for, beginning in 1776 with the Declaration of Independence, until 1996, and the publication of The Time of the End magazine, is two hundred and twenty years. In the middle of that history is the time of the end in 1989, marking the rebellion of the foolish wicked virgins. Therefore, 1611, 1776, 1789, 1798, 1831, 1989, 1996, 2001, 2023 and the soon-coming Sunday law are all waymarks associated with the truth that divinity combined with humanity does not sin. Ten waymarks, two of which are twice repeated.

Oge nkwadebe sitere n’afọ 1776 ruo 1798 jikọkwara ya na afọ narị abụọ na iri abụọ nke mmegharị nke mmụọ ozi nke atọ; n’ihi na, malite n’afọ 1776 site na Nkwupụta nke Nnwere Onwe, ruo 1996, na mbipụta nke magazin The Time of the End, bụ afọ narị abụọ na iri abụọ. N’etiti akụkọ ihe mere eme ahụ ka oge ọgwụgwụ dị na 1989 nọ, nke na-akara nnupụisi nke ụmụ agbọghọ-amaghị ihe ndị ajọ omume. Ya mere, 1611, 1776, 1789, 1798, 1831, 1989, 1996, 2001, 2023 na iwu Sọnde nke na-abịa n’oge na-adịghị anya bụcha akara-ụzọ ndị metụtara eziokwu ahụ na ịdị Chineke jikọtara na mmadụ adịghị eme mmehie. Akara-ụzọ iri, abụọ n’ime ha ka emegharịrị ugboro abụọ.

Ten is the number representing a test, and when you add the two repeated dates of 1776 and 1798, you have a total of twelve waymarks, representing the one hundred and forty-four thousand. The waymarks all address the testing process of the one hundred and forty-four thousand that takes place from September 11, 2001 unto the soon coming Sunday law, where Christ accomplishes the work of the third angel by combining His divinity with the humanity of the one hundred and forty-four thousand who, for the rest of eternity—do not sin. Of course, this fact can only be seen by those who as Isaiah says it, choose to “see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.”

Iri bụ ọnụọgụ na-anọchi anya ule, ma mgbe ị gbakwụnyere ụbọchị abụọ ahụ e megharịrị—1776 na 1798—ị na-enweta ngụkọta nke ihe-iriba-ama iri na abụọ, nke na-anọchi anya otu narị na puku iri anọ na anọ. Ihe-iriba-ama ndị ahụ niile na-ekwu banyere usoro nnwale nke otu narị na puku iri anọ na anọ, nke na-eme site na Septemba 11, 2001 ruo n’iwu Sọnde nke na-abịa n’oge na-adịghị anya, ebe Kraịst na-arụzu ọrụ nke mmụọ-ozi nke atọ site n’ịjikọta ịdị-nsọ Ya na mmadụ nke otu narị na puku iri anọ na anọ, ndị, n’ime oge ebighị ebi fọdụrụnụ—na-adịghị emehie. N’ezie, naanị ndị, dịka Aịzaya si kwuo ya, họọrọ “iji anya ha hụ, na iji ntị ha nụ, na iji obi ha ghọta, ma chegharịa, ma bụrụ ndị a gwọrọ,” ka pụrụ ịhụ eziokwu a.

On October 22, 1844 the third angel arrived as Christ suddenly came to His temple to accomplish the sealing of the one hundred and forty-four thousand. A group of Millerites then followed Christ into the Most Holy Place, even though they thereafter ceased to follow the advancing light of the third angel and repeated the rebellion of the first Kadesh, and were assigned to wander in the wilderness of Laodicea until they all died.

N’ụbọchị Ọktoba 22, 1844, mmụọ-ozi nke atọ bịara mgbe Kraịst bịara na mberede n’ụlọ nsọ Ya iji mezue ịka akara nke narị puku otu na puku iri anọ na anọ ahụ. Otu ìgwè ndị Millerite mesịrị soro Kraịst banye n’Ebe Kachasị Nsọ, ọ bụ ezie na mgbe nke ahụ gasịrị ha kwụsịrị iso ìhè na-aga n’ihu nke mmụọ-ozi nke atọ ma megharịa nnupụisi nke Kadesh mbụ, e wee kpebie ka ha na-awagharị n’ọzara nke Laodisia ruo mgbe ha niile nwụrụ.

When Christ suddenly entered the Most Holy Place, the combination of divinity and humanity represented the work He was prepared to accomplish, and that work was symbolically represented by the Wonderful Linguist with two witnesses. Those witnesses were Habakkuk and John. In chapter TWO verse TWENTY, of both books, October 22, 1844 is identified. One emphasized the work of atonement (at-one-ment), that began on that date, and the other identified a temple that was to be cleansed.

Mgbe Kraịst batara na mberede n’Ebe Kachasị Nsọ, njikọta nke ịdị-nsọ na mmadụ-nbụ gosipụtara ọrụ Ọ dị njikere ịrụzu, ma e gosipụtara ọrụ ahụ n’ụzọ ihe nnọchianya site n’Onye Ọkàasụsụ Dị Ebube ahụ ya na ndị àmà abụọ. Ndị àmà ahụ bụ Habakuk na Jọn. N’isi nke ABỤỌ amaokwu nke IRI ABỤỌ, n’ime akwụkwọ abụọ ahụ, a na-egosipụta Ọktoba 22, 1844. Otu n’ime ha kwusiri ike ọrụ mkpuchi mmehie (ime ka ha bụrụ otu), nke malitere n’ụbọchị ahụ, nke ọzọ kwa kọwara ụlọ nsọ nke a ga-asacha.

The temple He suddenly came to is represented by the temple which had been trampled down by the daily (paganism) and the abomination of desolation (papalism) powers. The temple also represented Christ, who is the temple that was destroyed and then raised up in three days. It also represented the temple of the Millerites that was erected in forty-six years from 1798 unto 1844. It also represented the human temple, which is organized by the forty-six chromosomes and defines and governs a human body’s genetic makeup. It is not an accident that every cell in the human body is fully replaced every twenty-five hundred and twenty days.

Ụlọ nsọ nke Ọ bịara n’ime ya na mberede ka a na-anọchi anya ya site n’ụlọ nsọ ahụ nke ike nke àjà na-adị kwa ụbọchị (ikpere arụsị) na ihe arụ nke mbibi (ọchịchị popu) zọpịara n’ala. Ụlọ nsọ ahụ nọchikwara anya Kraịst, onye bụ ụlọ nsọ ahụ e bibiri, e wee kpọlite ya ọzọ n’ime ụbọchị atọ. Ọ nọchikwara anya ụlọ nsọ nke ndị Millerite, nke e wuru n’ime afọ iri anọ na isii site n’afọ 1798 ruo n’afọ 1844. Ọ nọchikwara anya ụlọ nsọ mmadụ, nke kromosom iri anọ na isii haziri, nke na-akọwa ma na-achịkwa nhazi mkpụrụ ndụ ihe nketa nke ahụ mmadụ. Ọ bụghị ihe mberede na a na-edochi mkpụrụ ndụ ọ bụla n’ahụ mmadụ kpamkpam kwa ụbọchị puku abụọ narị ise na iri abụọ.

In all these divine illustrations of the temple, that represent Christ’s work of combining divinity with humanity, divinity always precedes humanity. 1611 precedes 1831. 1776 precedes 1798. 1776 precedes 1996. 2001 precedes 2023. The Millerites followed Christ into the Most Holy Place. In the beginning God created man.

N’ihe atụ nsọ ndị a niile banyere ụlọ nsọ, ndị na-anọchi anya ọrụ Kraịst nke ijikọta ịdị-nsọ na ịdị-mmadụ, ịdị-nsọ na-ebute ịdị-mmadụ mgbe niile. 1611 na-ebute 1831. 1776 na-ebute 1798. 1776 na-ebute 1996. 2001 na-ebute 2023. Ndị Millerite soro Kraịst banye n’Ebe Kachasị Nsọ. Ná mmalite Chineke kere mmadụ.

We will now return to our consideration of the three waymarks of 1776, 1789 and 1798, which represent the period of preparation that typifies the sealing time. The first period represented by 1776, the Declaration of Independence, and the period of the two Continental Congresses; and the second period represented by 1789, the Constitution, and the period of the Articles of Confederation unto 1798.

Ugbu a, anyị ga-alaghachi n’ịtụle akara ụzọ atọ nke 1776, 1789 na 1798, ndị na-anọchi anya oge nkwadebe nke na-egosi oge nke ịkabà akara. Oge mbụ nke 1776 na-anọchi anya ya, Nkwupụta nke Nnwere Onwe, na oge nke Kongres Kọntinental abụọ ahụ; na oge nke abụọ nke 1789 na-anọchi anya ya, Iwu Nsọ, na oge nke Isiokwu nke Njikọ rue 1798.

The secret of the image of the beasts, which is the truth that the eighth head is of the seven heads, is identified in both periods. It is also identified in the third waymark of that history, but that waymark is addressing the eighth, being of the seven, as fulfilled by the papacy. The first two periods represent the fulfillment of the eighth being of the seven within the United States.

A na-amata ihe nzuzo nke onyinyo nke anụ ọhịa ndị ahụ, nke bụ eziokwu ahụ na isi nke asatọ sitere n’ime isi asaa ahụ, n’ime oge abụọ ahụ. A makwaara ya n’akara-ụzọ nke atọ nke akụkọ ihe mere eme ahụ, ma akara-ụzọ ahụ na-ekwu maka isi nke asatọ ahụ, ịbụ nke isi asaa ahụ, dịka papacy mezuru ya. Oge abụọ mbụ ahụ na-anọchi anya mmezu nke isi nke asatọ ịbụ nke isi asaa ahụ n’ime United States.

The United States consists of two horns, one is associated with a man and the other with a woman. The man is the political power, it is the Republican horn. The woman is the religious power, it is the Protestant horn. Therefore, the period represented by 1776, and the Declaration of Independence, is representing the Protestant horn, for divinity always precedes humanity. The period represented by 1789, and the Constitution, is representing the Republican horn.

United States nwere mpi abụọ, otu jikọtara ya na nwoke, nke ọzọkwa jikọtara ya na nwanyị. Nwoke ahụ bụ ike ndọrọ ndọrọ ọchịchị; ọ bụ mpi Republican. Nwanyị ahụ bụ ike okpukpe; ọ bụ mpi Protestant. Ya mere, oge nke 1776 na-anọchi anya, ya na Nkwupụta nke Nnwere Onwe, na-anọchi anya mpi Protestant, n’ihi na chi mgbe niile na-ebute mmadụ ụzọ. Oge nke 1789 na-anọchi anya, ya na Iwu Nsọ, na-anọchi anya mpi Republican.

In 2020, both horns were slain by modern satanic atheistic dragon powers. The true Protestant horn was slain on July 18, 2020, and the Republican horn was slain afterwards on November 3, 2020. In 2023, the two witnesses stood up, and the world which had been rejoicing over their dead bodies, began to fear.

N’afọ 2020, e gburu mpi abụọ ahụ site n’ike dragọn nke oge a, nke Satani, nke na-ekweghị na Chineke. E gburu ezi mpi Protestant n’ụbọchị Julaị 18, 2020, e wee gbuo mpi Republican emechaa n’ụbọchị Nọvemba 3, 2020. N’afọ 2023, ndị àmà abụọ ahụ biliri ọtọ, ụwa ahụ nke nọ na-aṅụrị ọṅụ n’ihi ozu ha wee malite ịtụ egwu.

In 2023, the final work of the sealing of the one hundred and forty-four thousand began in the final generation of earth’s history. Divinity is now being combined with humanity for eternity, as the faithful of the last days reproduce for eternity—the image of Christ.

N’afọ 2023, ọrụ ikpeazụ nke ịkpọchi akara nke narị puku na iri anọ na anọ malitere n’ọgbọ ikpeazụ nke akụkọ ụwa. A na-ejikọta ugbu a ịdị-Chineke na ịdị-mmadụ ruo mgbe ebighị ebi, dịka ndị kwesị ntụkwasị obi nke ụbọchị ikpeazụ na-amụgharị ruo mgbe ebighị ebi—onyinyo nke Kraịst.

In 2023, the final work of combining the apostate Church with the apostate State in the nation of the earth beast began. The structure of power represented by the papacy, consisting of an apostate Church ruling over an apostate State was then being set up, and reproducing the image of the beast.

N’afọ 2023, ọrụ ikpeazụ nke ijikọta Ụka ndapụ n’ezi okwukwe na Steeti ndapụ n’ezi okwukwe n’ime mba nke anụ ọhịa nke ụwa malitere. A na-edobe usoro ike nke ndị papacy na-anọchi anya ya n’oge ahụ, nke mejupụtara Ụka ndapụ n’ezi okwukwe nke na-achị Steeti ndapụ n’ezi okwukwe, ma na-emepụtakwa onyinyo nke anụ ọhịa ahụ.

The great test for those who have been called is the test of seeing the formation of the image of the beast, as represented by the “voices, lightnings, thunders” and the coming “earthquake.” The sealing time is the period where every vision finds its perfect effect (fulfillment). In the period of preparation from 1776 unto 1798, that typifies the sealing time, there were wheels within wheels, which is part of the vision which Ezekiel saw when he looked into the Most Holy Place, in the sealing time of the one hundred and forty-four thousand. Those wheels, Sister White identifies as the “complex interplay of human events.” The period of preparation from 1776 to 1798 contained some of those “complex interplays of human events,” that should be noted.

Nnukwu ule nye ndị a kpọrọ òkù bụ ule nke ịhụ nhazi nke onyinyo nke anụ ọhịa ahụ, dịka e gosiri ya site na “olu dị iche iche, amụma ọkụ, égbè eluigwe” na “ala ọma jijiji” na-abịa. Oge nke ịkpa akara bụ oge nke ọhụụ ọbụla na-enweta mmetụta ya zuru okè (mmezu ya). N’oge nkwadebe site n’afọ 1776 ruo 1798, nke na-anọchi anya oge nke ịkpa akara, e nwere wheel n’ime wheel, nke bụ akụkụ nke ọhụụ ahụ Ezikiel hụrụ mgbe o lere n’ime Ebe Kachasị Nsọ Anya, n’oge nke ịkpa akara nke puku mmadụ otu narị na iri anọ na anọ ahụ. Wheel ndị ahụ, Sister White kọwara ha dịka “mmekọrịta gbagwojuru anya nke ihe omume mmadụ.” Oge nkwadebe site n’afọ 1776 ruo 1798 nwere ụfọdụ n’ime “mmekọrịta gbagwojuru anya nke ihe omume mmadụ” ndị ahụ, nke kwesiri ka e lebara anya.

One is associated with the truth that Revolutionary France typified the United States. Both nations place the papacy on the throne of the earth, and both take her down. Both nations dedicate their military and economic power to accomplish that work. Both nations suddenly remove their established religions to become Catholic. Both nations suffer an “earthquake” that overthrows their established governments. Both nations histories are tied together with 1789, for in 1789, the French Revolution began and the US Constitution took effect.

Otu jikọtara ya na eziokwu ahụ bụ na France Mgbanwe gụpụtara United States dị ka ihe nnọchianya ya. Mba abụọ ahụ na-etinye ọchịchị poopu n’ocheeze nke ụwa, ma ha abụọ na-ebudakwa ya n’ala. Mba abụọ ahụ na-arara ike agha ha na ike akụ na ụba ha nye iji rụzuo ọrụ ahụ. Mba abụọ ahụ na-ewepụ okpukpe ha guzobere na mberede iji bụrụ ndị Katọlik. Mba abụọ ahụ na-ata ahụhụ “ala ọma jijiji” nke na-akwatu ọchịchị ha ndị e guzobere. Akụkọ ihe mere eme nke mba abụọ ahụ ejikọtara ọnụ na 1789, n’ihi na n’afọ 1789, Mgbanwe France malitere, ma Iwu Nsọ nke United States malitekwara ịrụ ọrụ.

The French Revolution lasted ten years. Napoleon Bonaparte rose to power during the latter stages of the French Revolution. He became a prominent military leader and played a key role in the French government following his successful coup on November 9, 1799, which led to him becoming the First Consul of the French Republic.

Mgbanwe ọchịchị French gara afọ iri. Napoleon Bonaparte biliri n’ike n’oge ikpeazụ nke Mgbanwe ọchịchị French. Ọ ghọrọ onye ndu agha a ma ama ma rụọ ọrụ dị mkpa n’ọchịchị French mgbe mgbaghara ọchịchị ya gara nke ọma n’ụbọchị Novemba 9, 1799, nke dugara n’ịghọ ya Konsul Mbụ nke Republic French.

In the second period of the preparation period of 1776 to 1798, the man who was the eighth (not in sequence), that was of the seven, was John Hancock. He was one of the eight presidents in the second period represented by 1789 (the year of the French Revolution). He was the only one of those eight presidents, who had also presided as president in the first period, represented by 1776. In this prophetic sense he was the eighth, that was of the seven.

N’oge nke abụọ nke oge nkwadebe sitere n’afọ 1776 ruo 1798, nwoke ahụ bụ eze nke asatọ (ọ bụghị n’usoro), nke sitere na asaa ahụ, bụ John Hancock. Ọ bụ otu n’ime ndị isi ala asatọ nọ n’oge nke abụọ ahụ, nke 1789 nọchiri anya ya (afọ nke Mgbagha Ọchịchị French). Ọ bụ naanị otu n’ime ndị isi ala asatọ ahụ nke chịkwara dịka onye isi ala n’oge mbụ, nke 1776 nọchiri anya ya. N’echiche amụma a, ọ bụ onye nke asatọ, nke sitere na asaa ahụ.

He is the signature of the human period, for the first period represents the divine, and he is therefore the signature that ties both periods together (the divine and the human). His signature is the most well-known signature in human history, and it represented more than his wonderful penmanship.

Ọ bụ akara nke oge mmadụ, n’ihi na oge mbụ na-anọchi anya nke Chukwu, ya mere ọ bụ akara nke na-ejikọta oge abụọ ahụ ọnụ (nke Chukwu na nke mmadụ). Akara ya bụ akara a kacha mara amara n’akụkọ ihe mere eme nke mmadụ, ọ na-anọchikwa anya ihe karịrị naanị ọmarịcha nka ya n’ide akwụkwọ.

John Hancock’s signature on the Declaration of Independence is the most famous signature in history. His large and flamboyant signature has become iconic, symbolizing American independence and the defiance of the American colonies against British rule. Hancock, who was President of the Continental Congress at the time the Declaration was signed in 1776, reportedly signed his name prominently to ensure that King George III could read it without his spectacles, symbolizing his boldness and commitment to the cause of independence.

Mbinye aka John Hancock n’elu Nkwupụta Nnwere Onwe bụ mbinye aka kasị a ma ama n’akụkọ ihe mere eme. Nnukwu mbinye aka ya jupụtara n’ịma mma na nnọchianya aghọwo ihe a na-amata nke ọma, na-anọchi anya nnwere onwe America na nnupụisi nke ọchịchị ndị ógbè America megide ọchịchị Britain. A na-akọ na Hancock, onye bụ Onye Isi Oche nke Ụlọ Nzukọ Continental n’oge e binyere aka na Nkwupụta ahụ n’afọ 1776, binyere aha ya n’ụzọ pụtara ìhè ka Eze George III wee nwee ike ịgụ ya n’enweghị ugegbe anya ya, nke na-anọchi anya obi ike ya na nkwụsi ike ya n’ebe ọgụ maka nnwere onwe nọ.

Hancock was one of the eight presidents from the period represented by 1789, but he was of the seven men who were presidents in the period represented by 1776. He was the president when the Declaration of Independence was signed. Hancock ties the two periods together with his human signature, and he is located in both the first history and the second history. The first history represents the divine and the second represent the human, and the signature that ties the two histories together is the signature of the Wonderful Linguist that employed a human instrument to combine the divine period represented by 1776, with the human period represented by 1789.

Hancock bụ otu n’ime ndị isi ala asatọ sitere n’oge ahụ nke 1789 nọchiri anya ya, ma ọ bụkwa otu n’ime ndị ikom asaa ndị bụ ndị isi ala n’oge ahụ nke 1776 nọchiri anya ya. Ọ bụ ya bụ onye isi ala mgbe e debanyere Akwụkwọ Nkwupụta Nnwere Onwe ahụ aka. Hancock jikọtara oge abụọ ahụ ọnụ site n’aka-ọbịbịa mmadụ ya, a hụkwara ya n’akụkọ mbụ na n’akụkọ nke abụọ. Akụkọ mbụ ahụ na-anọchi anya ihe dị nsọ, nke abụọkwa na-anọchi anya ihe mmadụ; aka-ọbịbịa ahụ nke jikọtara akụkọ abụọ ahụ ọnụ bụ aka-ọbịbịa nke Onye Ọkàasụsụ Dị Ebube, onye jiri ngwáọrụ mmadụ jikọta oge dị nsọ nke 1776 nọchiri anya ya na oge mmadụ nke 1789 nọchiri anya ya.

There is only one other signature in the history of the world that competes with the Hancock’s signature in terms of recognition, and it is also a signature associated with 1789, and the French Revolution. The signature contains the same type of boldness that Hancock intended to convey, and it is found in the history of France.

E nwere naanị otu mbinye-aka ọzọ n’akụkọ ihe mere eme nke ụwa nke na-asọmpi na mbinye-aka Hancock n’ihe gbasara ịbụ nke a na-amata, ma ọ bụkwa mbinye-aka e jikọtara na 1789 na Mgbanwe Ọchịchị France. Mbinye-aka ahụ nwere otu ụdị nkwuwa-okwu ahụ Hancock bu n’obi igosipụta, a na-ahụkwa ya n’akụkọ ihe mere eme nke France.

In terms of global recognition and symbolic significance, the signature of Napoleon Bonaparte has a status that compares to John Hancock’s, albeit in a different historical and cultural context. Napoleon, a prominent military and political leader of France, left a significant mark on European and global history, especially during the Napoleonic Wars. His signature, often characterized by its bold and distinctive style, came to symbolize his powerful influence and the sweeping changes he brought to Europe, including legal reforms known as the Napoleonic Code.

N’ihe gbasara nnabata ụwa nile na mkpa ihe nnọchianya ya pụtara, aka mbinye Napoleon Bonaparte nwere ọnọdụ a pụrụ iji tụnyere nke John Hancock, ọ bụ ezie na ọ dị n’ọdịnaya akụkọ ihe mere eme na omenala dị iche. Napoleon, onye ndu agha na ndọrọ ndọrọ ọchịchị France a ma ama, hapụrụ akara dị ukwuu n’akụkọ ihe mere eme Europe na nke ụwa, karịsịa n’oge Agha Napoleon. Aka mbinye ya, nke a na-akọwakarị dị ka nke nwere ụdị siri ike ma pụrụ iche, ghọrọ ihe nnọchianya nke mmetụta ike ya na mgbanwe sara mbara o wetara Europe, gụnyere mmezi iwu ndị a maara dịka Iwu Napoleon.

Like Hancock’s signature, which symbolizes defiance against British rule and the quest for American independence, Napoleon’s signature represents a different kind of boldness and ambition—the reshaping of European political boundaries and the promotion of French revolutionary ideals. Both signatures are emblematic of their respective historical figures’ roles in shaping the destinies of their nations and the broader implications of their actions on world history.

Dịka mbinye aka Hancock, nke na-anọchi anya nnupụisi megide ọchịchị Britain na ọchịchọ maka nnwere onwe America, mbinye aka Napoleon na-anọchi anya ụdị obi ike na agụụ iru nnukwu ihe dị iche—ịgbanwe ókè ndọrọ ndọrọ ọchịchị Europe na ịkwalite echiche mgbanwe ọchịchị France. Mbinye aka abụọ ahụ bụ ihe nnọchianya nke ọrụ ndị ahụ a ma ama n’akụkọ ihe mere eme rụrụ n’ịkpụzi akara aka nke mba ha, nakwa n’ọtụtụ mmetụta sara mbara omume ha nwere n’akụkọ ihe mere eme nke ụwa.

When Ezekiel saw the wheels within the wheels, representing the complex interplay of human events during the history of the sealing time of the one hundred and forty-four thousand, one of those wheels had been typified by a wheel in 1789, when the Constitution of the United States, the beast with a Republican horn and a Protestant horn, intersected with France the beast with the horn of Egypt and the horn of Sodom.

Mgbe Ezikiel hụrụ wiil ndị dị n’ime wiil ndị ọzọ, ndị nọchiri anya ngwakọta dị mgbagwoju anya nke ihe omume mmadụ n’akụkọ ihe mere eme n’oge nke ịkà akara nke otu narị puku iri anọ na anọ, e jiwo otu n’ime wiil ndị ahụ kọwaa ya site na wiil n’afọ 1789, mgbe Iwu Nsọ nke United States, anụ ọhịa ahụ nwere mpi nke Republican na mpi nke Protestant, jikọtara aka na France, anụ ọhịa ahụ nwere mpi nke Ijipt na mpi nke Sọdọm.

From 1789, onward to 1799, France was convulsed with an “earthquake” that originated with the beast of atheism that came from the bottomless pit. In the sealing time of the one hundred and forty-four thousand, 1789 represents the period beginning on July 18, 2020, when the beast of atheism overthrew and slew the horn of true Protestantism, and then on November 3, 2020 the beast of atheism also overthrew and slew the horn of Republicanism. The wheel of 1789 represents the wheel of 2020, as represented by July 18 (divinity), and November 3, 2020 (humanity).

Site n’afọ 1789 gawa n’ihu ruo n’afọ 1799, e jiri “ala ọma jijiji” maa jijiji France, nke sitere n’anụ ọhịa nke ekweghị na Chineke nke si n’olulu enweghị ngwụcha pụta. N’oge ịkpuchi akara nke otu narị puku iri anọ na anọ, 1789 na-anọchi anya oge bidoro na Julaị 18, 2020, mgbe anụ ọhịa nke ekweghị na Chineke kwaturu ma gbuo mpi nke ezi Protestantism, ma emesịa na Nọvemba 3, 2020, anụ ọhịa nke ekweghị na Chineke kwaturukwa ma gbuokwa mpi nke Republicanism. Wheel nke 1789 na-anọchi anya wheel nke 2020, dịka e siri gosi ya site na Julaị 18 (ịdịChineke), na Nọvemba 3, 2020 (mmadụ).

God’s signature, as represented by humanity, is found in the world’s two most famous signatures, that are both tied to 1789, and both represent the powers who place and remove the papacy from the throne of the earth. 1789, as the middle of the three waymarks that represent God’s signature of truth, possesses the signature of “thirteen” colonies and the “rebellion” of the French Revolution.

A na-achọta akara mbinye aka Chineke, dịka e si anọchi ya anya n’ime mmadụ, n’ime akara mbinye aka abụọ kacha ama n’ụwa, nke ha abụọ jikọtara na 1789, ma ha abụọ na-anọchi anya ike ndị na-etinye ma na-ewepụ ọchịchị popu n’ocheeze nke ụwa. 1789, dịka etiti nke ihe ịrịba ama atọ ndị na-anọchi anya akara mbinye aka Chineke nke eziokwu, nwere akara mbinye aka nke ógbè iri na atọ na “nnupụisi” nke Mgbanwe France.

1789, unto 1799, represents the history of the French Revolution, and the number ten represents a test. 1789 is the first letter of “truth”, and 1799 represents the last letter of the period in France. The middle period was marked by the execution of the king of France in 1793, as the citizens rebelled against his arrogant kingly rule.

1789 ruo 1799 na-anọchi anya akụkọ ihe mere eme nke Mgbanwe Ọchịchị France, ma ọnụọgụ iri na-anọchi anya ule. 1789 bụ mkpụrụedemede mbụ nke “eziokwu”, ma 1799 na-anọchi anya mkpụrụedemede ikpeazụ nke oge ahụ na France. E ji igbu eze France n’afọ 1793 akara oge etiti ahụ, dịka ụmụ amaala siri nupụ isi megide ọchịchị eze ya nke mpako.

> “The gospel of peace which France had rejected was to be only too surely rooted out, and terrible would be the results. On the 21st of January, 1793, two hundred and fifty-eight years from the very day that fully committed France to the persecution of the Reformers, another procession, with a far different purpose, passed through the streets of Paris.” The Great Controversy, 230.

> “Oziọma nke udo nke France jụrụ ka a nabata ga-ebupụ n’ezie kpamkpam, ma nsonaazụ ya ga-adịkwa egwu nke ukwuu. N’ụbọchị nke iri abụọ na otu nke Jenụwarị, 1793, afọ narị abụọ na iri ise na asatọ site n’otu ụbọchị ahụ nke nyefere France kpamkpam n’ịkpagbu ndị Ndozigharị ahụ, ngagharị ọzọ, nke nwere nzube dị nnọọ iche, gara n’okporo ámá Paris.” *The Great Controversy*, 230.

1789 marked the rebellion of the thirteenth letter for the two horned beast of the United States, and the first letter for the two-horned beast of France. France’s middle letter was 1793, when the king of France had his head removed, and Napoleon represented the last letter when he took control of the government in 1799. The signature of “truth” in the history of the overthrow of France, represented by 1789, 1793, and 1799 is a prophetic wheel that is tied together with the prophetic wheel of 1776, 1789, and 1798.

Afọ 1789 kpọrọ akara nnupụisi nke mkpụrụedemede nke iri na atọ maka anụ ọhịa nwere mpi abụọ nke United States, na mkpụrụedemede mbụ maka anụ ọhịa nwere mpi abụọ nke France. Mkpụrụedemede etiti nke France bụ 1793, mgbe e wepụrụ isi eze France, ma Napoleon nọchiri anya mkpụrụedemede ikpeazụ mgbe o jidere ọchịchị n’afọ 1799. Akara “eziokwu” dị n’akụkọ ihe mere eme nke ịdaba France, nke afọ 1789, 1793, na 1799 nọchiri anya ya, bụ wheel amụma nke ejikọtara ọnụ na wheel amụma nke 1776, 1789, na 1798.

Both histories contain the two most famous signatures in human history, thus tying the divine signature of “truth” together with two human signatures. Both wheels are connected with the thirteenth letter in the period of the sealing of the one hundred and forty-four thousand, which is the period from the slaying of the two witnesses in 2020, until they stood up in 2023, which is marked by October 7, 2023.

Akụkọ ihe mere eme abụọ ahụ nwere mbinye aka abụọ a ma ama karịa ihe niile n’akụkọ ihe mere eme nke mmadụ, si otu a jikọta mbinye aka nke Chineke nke “eziokwu” na mbinye aka mmadụ abụọ. Ụkwụ abụọ ahụ jikọtara na mkpụrụedemede nke iri na atọ n’oge akara-akarị nke puku mmadụ narị otu na iri anọ na anọ, nke bụ oge si n’igbu ndị àmà abụọ ahụ n’afọ 2020 ruo mgbe ha guzoro ọzọ n’afọ 2023, nke e ji Ọktoba 7, 2023 kaa akara.

We will continue our study in the next article.

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

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