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# Rome Establishes the Vision - Number Eight

Rom Na-eguzobe Ọhụ ahụ Ike — Nọmba Asatọ

Foundations of Sand: The Rejection of Prophetic Truth in Laodicean Adventism

Ntọala nke Ájá: Ịjụ Eziokwu Amụma n’ime Adventizim Laodisia

Author

Jeff Pippenger

Published

August 18, 2024

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In the last article we referenced the following words of Jesus.

N’isiokwu ikpeazụ anyị hotara okwu ndị a nke Jizọs.

> Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. Matthew 7:15–27.

> Kpacharanụ anya n’aka ndị amụma ụgha, ndị na-abịakwute unu yi uwe atụrụ, ma n’ime ha bụ anụ ọhịa wolf na-adọgbu ihe. Unu ga-ama ha site n’ọrụ mkpụrụ ha. Ọ̀ bụ n’ogwu ka ndị mmadụ na-achịkọta mkpụrụ vaịn, ma ọ bụ n’akịrịka ka a na-achịkọta fig? Otú ahụ kwa, osisi ọma ọ bụla na-amị mkpụrụ ọma; ma osisi rụrụ arụ na-amị mkpụrụ ọjọọ. Osisi ọma apụghị ịmị mkpụrụ ọjọọ, ọ bụghịkwa osisi rụrụ arụ nwere ike ịmị mkpụrụ ọma. Osisi ọ bụla nke na-amịghị mkpụrụ ọma, a na-egbutu ya, tụba ya n’ọkụ. Ya mere, site n’ọrụ mkpụrụ ha ka unu ga-esi mara ha. Ọ bụghị onye ọ bụla na-asị m, Onyenweanyị, Onyenweanyị, ga-abanye n’alaeze eluigwe; kama ọ bụ onye na-eme uche nke Nna m nke nọ n’eluigwe. Ọtụtụ ga-asị m n’ụbọchị ahụ, Onyenweanyị, Onyenweanyị, ànyị ekwughị amụma n’aha gị? ma n’aha gị chụpụ mmụọ ọjọọ? ma n’aha gị rụọ ọtụtụ ọrụ ebube? Mgbe ahụ ka m ga-ekwupụta ha sị, Amaghị m unu mgbe ọ bụla: si n’ebe m nọ pụọ, unu ndị na-arụ ajọ omume. Ya mere, onye ọ bụla nke na-anụ okwu ndị a m na-ekwu ma na-eme ha, aga m atụnyere ya n’otu nwoke maara ihe, onye wuru ụlọ ya n’elu nkume: mmiri ozuzo zoro, idei mmiri bịara, ifufe fee, wee dakwasị ụlọ ahụ ike; ma ọ dịghị ada: n’ihi na e hiwere ya n’elu nkume. Ma onye ọ bụla nke na-anụ okwu ndị a m na-ekwu ma na-adịghị eme ha, a ga-atụnyere ya n’otu nwoke nzuzu, onye wuru ụlọ ya n’elu ájá: mmiri ozuzo zoro, idei mmiri bịara, ifufe fee, wee dakwasị ụlọ ahụ ike; ụlọ ahụ wee daa: nnukwu ka ọdịda ya dị. Matiu 7:15–27.

The rebellion of 1863 marks the beginning of Laodicean Seventh-day Adventism building a false foundation upon the sand. Sand represents the satanic principle of pluralism, in contrast with the Rock of absolute truth. Absolute truth is established upon two witnesses, and the truths represented upon the two sacred charts of Habakkuk, which Adventism has progressively set aside, are derived from the Bible and confirmed by the Spirit of Prophecy. Those truths are absolute.

Nnupụisi nke afọ 1863 na-akara mmalite nke Adventizim Ụbọchị-Izu Nke-Asaa nke Laodisia na-ewu ntọala ụgha n’elu aja. Aja na-anọchi anya ụkpụrụ Setan nke ọtụtụ-eziokwu, n’iche iche na Nkume nke eziokwu zuru oke. A na-eguzobe eziokwu zuru oke n’elu ndị àmà abụọ, ma eziokwu ndị e gosipụtara n’elu chaatị abụọ ahụ dị nsọ nke Habakkuk, ndị Adventizim ji nwayọ nwayọ dọpụla n’akụkụ, sitere na Baịbụl ma Mmụọ nke Amụma akwadoro ha. Eziokwu ndị ahụ bụ eziokwu zuru oke.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as of little value the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science. ‘Thus saith the Lord: Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ [Jeremiah 6:16.]

> “Onye iro ahụ na-achọ ịdọpụ uche ụmụnne anyị ndị nwoke na ndị nwanyị n’ọrụ nke ịkwadebe otu ndị ga-eguzo n’ụbọchị ikpeazụ ndị a. Ezi arụrụala ya ka e ji hazie ka ha duga uche ndị mmadụ pụọ n’ihe ize ndụ na ọrụ dịịrị oge a. Ha na-agụta ìhè ahụ Kraịst si n’eluigwe bịa inye Jọn maka ndị Ya dịka ihe na-abaghị nnukwu uru. Ha na-akụzi na ihe omume ndị ahụ dị nnọọ n’ihu anyị adịghị mkpa nke ga-eme ka e nye ha nlebara anya pụrụ iche. Ha na-eme ka eziokwu ahụ nke sitere n’eluigwe ghara ịdị irè, ma napụ ndị nke Chineke ahụmahụ ha nke gara aga, na-enye ha n’ọnọdụ ya sayensị ụgha. ‘Otú a ka Jehova kwuru: Guzonu n’ụzọ dị iche iche, lekwasịkwa anya, jụkwaa maka ụzọ ochie ndị ahụ, ebe ụzọ ọma ahụ dị, jeenu kwa n’ime ya.’ [Jeremaịa 6:16.]”

> “Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for more than fifty years. Men may suppose that they have found a new way, that they can lay a stronger foundation than that which has been laid; but this is a great deception. ‘Other foundation can no man lay than that is laid.’ [1 Corinthians 3:11.] In the past, many have undertaken to build a new faith, to establish new principles; but how long did their building stand? It soon fell; for it was not founded upon the Rock.” Testimonies, volume 8, 296–297.

> “Ka ọ dịghị onye ọ bụla chọọ ịdọpụ ntọala nke okwukwe anyị,—ntọala ndị ahụ e tọrọ na mmalite nke ọrụ anyị, site n’ịmụ Okwu ahụ n’ekpere na site n’mkpughe. N’elu ntọala ndị a ka anyị nọworo na-ewu ihe karịrị afọ iri ise. Ụfọdụ mmadụ pụrụ iche na ha achọtala ụzọ ọhụrụ, na ha pụrụ ịtọ ntọala siri ike karịa nke a tọrọla; ma nke a bụ nnukwu aghụghọ. ‘N’ihi na ọ dịghị onye pụrụ ịtọ ntọala ọzọ karịa nke a tọrọla.’ [1 Kọrịnt 3:11.] N’oge gara aga, ọtụtụ ebidola iwu okwukwe ọhụrụ, iji guzobe ụkpụrụ ọhụrụ; ma ruo ogologo oge ole ka ụlọ ha guzoro? Ọ dara n’oge na-adịghị anya; n’ihi na e guzobeghị ya n’elu Nkume ahụ.” Testimonies, mpịakọta nke 8, 296–297.

When September 11, 2001 arrived so did the rains of the Holy Spirit.

Mgbe Septemba 11, 2001 rutere, mmiri ozuzo nke Mmụọ Nsọ sokwa ya bịaruo.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “A ga-awụsa mmiri ozuzo ikpeazụ n’elu ndị nke Chineke. Mmụọ-ozi dị ike ga-esi n’eluigwe rịdata, a ga-emekwa ka ebube ya mụnye ụwa niile.” Review and Herald, Eprel 21, 1891.

When the great buildings of New York City were thrown down by a touch from God, the latter rain began to sprinkle. When September 11, 2001 arrived the floodgates of papal principles was released.

Mgbe e ji mmetụ sitere n’aka Chineke tụda nnukwu ụlọ ndị ahụ dị na New York City, mmiri ozuzo nke ikpeazụ ahụ malitere ifesa. Mgbe Septemba 11, 2001 bịarutere, e wepụtara ụzọ mgbochi niile nke ụkpụrụ papal.

> “In this time of prevailing iniquity, the Protestant churches that have rejected a ‘Thus saith the Lord,’ will reach a strange pass. They will be converted to the world. In their separation from God, they will seek to make falsehood and apostasy from God the law of the nation. They will work upon the rulers of the land to make laws to restore the lost ascendency of the man of sin, who sits in the temple of God, showing himself that he is God. The Roman Catholic principles will be taken under the protection of the state. The protest of Bible truth will no longer be tolerated by those who have not made the law of God their rule of life.” Review and Herald, December 21, 1897.

> “N’oge a nke ajọ omume na-achị achị, ụka Protestant ndị jụrụ, ‘Otú a ka Onyenwe anyị kwuru,’ ga-eru n’ọnọdụ dị ịtụnanya. A ga-eme ka ha bụrụ ndị gbanwere gaa n’ụwa. N’ịkewapụ ha n’ebe Chineke nọ, ha ga-achọ ime ka ụgha na ndapụ n’ebe Chineke nọ bụrụ iwu nke mba ahụ. Ha ga-arụ ọrụ n’ahụ ndị na-achị ala ahụ ka ha mee iwu iji weghachite ọchịchị e tufuru efu nke nwoke ahụ nke mmehie, onye na-anọdụ n’ụlọ nsọ Chineke, na-egosi onwe ya na ọ bụ Chineke. A ga-eburu ụkpụrụ Roman Katọlik n’okpuru nchedo nke steeti. Agaghịzi anabata mkpesa nke eziokwu Akwụkwọ Nsọ site n’aka ndị na-emeghị iwu Chineke ka ọ bụrụ ụkpụrụ ndụ ha.” Review and Herald, December 21, 1897.

The Patriot Act marks the beginning of the protection of Roman Catholic principles, that progressively leads to the soon-coming Sunday law. On September 11, 2001 the four winds that represent Islam of the third woe, began to blow.

Iwu Patriot Act na-egosi mmalite nke nchebe a na-enye ụkpụrụ ndị Roman Katọlik, nke na-eduga n’ihu n’ihu n’iwu Sọnde nke na-abịa n’oge na-adịghị anya. N’ụbọchị Septemba 11, 2001, ifufe anọ ahụ nke na-anọchi anya Alakụba nke ahụhụ nke atọ, malitere ife.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Ndị mmụọ ozi na-ejide ifufe anọ ahụ, ndị a nọchiri anya ha dịka ịnyịnya iwe juru na ya nke na-achọ ịpụ n’ike ma gbaa ọsọ gafee n’elu ụwa nile, na-eburu mbibi na ọnwụ n’ụzọ ọ na-aga.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “Ànyị ga-arahụ ụra n’ebe kpọmkwem dị n’ọnụ ọnụ ụwa ebighị ebi? Ànyị ga-abụ ndị dara mba n’obi, ndị oyi, na ndị nwụrụ anwụ? Ewoo, a sị na anyị ga-enwe n’ime ụka anyị Mmụọ na ume nke Chineke ka a fụkuo n’ime ndị Ya, ka ha wee guzo n’ụkwụ ha dịrị ndụ. Anyị kwesịrị ịhụ na ụzọ ahụ dị warara, na ọnụ ụzọ ámá ahụ dịkwa mkpagide. Ma ka anyị na-esi n’ọnụ ụzọ ámá mkpagide ahụ agafe, mbara ya enweghị oke ọ bụla.” Manuscript Releases, volume 20, 217.

The rain, wind, and flood arrived on September 11, 2001 and the Laodicean Seventh-day Adventist church was tested as were the Jews at the baptism of Christ, and as were the Protestants beginning on August 11, 1840. From that point until the rebellious prediction of July 18, 2020, the Laodicean Seventh-day Adventist house progressively fell, just as certainly as the Jew’s temple was pronounced desolate before the cross, and just as the Protestants transitioned unto apostate Protestantism at the first disappointment of April 19, 1844.

Mmiri ozuzo, ifufe, na idei mmiri bịara n’ụbọchị Septemba 11, 2001, a nwara ụka Seventh-day Adventist nke Laodisia, dị ka a nwara ndị Juu n’oge baptism nke Kraịst, na dịka a nwara ndị Protestant malite n’August 11, 1840. Site n’oge ahụ ruo n’amụma nnupụisi nke July 18, 2020, ụlọ Laodisia nke Seventh-day Adventist nọgidere na-ada nwayọọ nwayọọ, n’ezie otu ahụ ka e si kpọọ ụlọ nsọ nke ndị Juu ihe tọgbọrọ n’efu tupu obe ahụ, na otu ahụkwa ka ndị Protestant siri gbanwee bụrụ Protestantism nke ndapụ n’ezi okwukwe n’oge ndakpọ olileanya mbụ nke April 19, 1844.

The Laodicean movement of the third angel then entered into its final testing process, and as with the testing that began on September 11, 2001 the virgins were called to return to the old paths, which were the foundational truths of not only the Millerite movement of the first and second angels, but also the foundational truths of the movement of the third angel.

Mgbanwe Laodisia nke mmụọ ozi nke atọ wee banye n’ime usoro nnwale ikpeazụ ya, ma dịka o mere na nnwale ahụ nke malitere na Septemba 11, 2001, a kpọrọ ụmụ agbọghọ-amaghị nwoke ahụ ka ha laghachi n’ụzọ ochie, nke bụ eziokwu ndị ntọala, ọ bụghị naanị nke mgbanwe Millerite nke mmụọ ozi mbụ na nke abụọ, kama kwa eziokwu ndị ntọala nke mgbanwe nke mmụọ ozi nke atọ.

The symbol of the rejection of those foundational truths in the context of the strong delusion is the message Paul recorded in Second Thessalonians. That message is symbolized by “the daily” in the book of Daniel, for it was in the passage of Thessalonians that William Miller came to understand that “the daily” in the book of Daniel represented pagan Rome.

Ihe nnọchianya nke ịjụ eziokwu ndị ahụ bụ isi n’ime ọnọdụ aghụghọ siri ike ahụ bụ ozi Pọl dere n’Akwụkwọ Ndị Tesalonaịka nke Abụọ. E ji “ihe a na-eme kwa ụbọchị” dị n’akwụkwọ Daniel nọchianya ozi ahụ, n’ihi na ọ bụ n’ime akụkụ Akwụkwọ Ndị Tesalonaịka ahụ ka William Miller bịara ghọta na “ihe a na-eme kwa ụbọchị” dị n’akwụkwọ Daniel nọchiri anya Rom ndị ọgọ mmụọ.

There have been books penned that address the definition of “the daily” in the book of Daniel. Most are erroneous, though if you wish to review a paper from an Adventist theologian that gets it right, you could locate, The Mystery of the Daily, by John W. Peters. I do not intend to address that element of “the daily,” in this article. There are also other books that cover the history of the “who, what and why” that the false view of “the daily” was ultimately established within Laodicean Seventh-day Adventism.

Edewoala akwụkwọ ndị e dere nke na-atụle nkọwa nke “nke kwa ụbọchị” n’akwụkwọ Daniel. Ọtụtụ n’ime ha ezighị ezi, ọ bụ ezie na ọ bụrụ na ịchọrọ ịgụ otu akwụkwọ onye ọkà mmụta okpukpe Adventist dere nke kọwara ya nke ọma, ị pụrụ ịchọta, The Mystery of the Daily, nke John W. Peters dere. Ebumnuche m abụghị ịtụle akụkụ ahụ nke “nke kwa ụbọchị,” n’isiokwu a. E nwekwara akwụkwọ ndị ọzọ na-akọwa akụkọ ihe mere eme banyere “onye, ihe, na ihe kpatara ya” nke echiche ụgha ahụ banyere “nke kwa ụbọchị” mechara guzosie ike n’ime Seventh-day Adventism nke Laodisia.

The definition of the Hebrew word translated as “the daily”, and the history of rebellion against the foundational truth of “the daily” that began in earnest in 1901, has been repeatedly set forth in Habakkuk’s Tables and also in the recent articles on the book of Daniel.

Nkọwa nke okwu Hibru a sụgharịrị dịka “kwa ụbọchị”, na akụkọ ihe mere eme nke nnupụisi megide eziokwu ntọala nke “kwa ụbọchị” nke malitere n’ezie na 1901, e gosipụtala ugboro ugboro n’ime Tebụl Habakkuk nakwa n’ime edemede ndị e bipụtara n’oge na-adịbeghị anya banyere akwụkwọ Daniel.

I intend to keep the focus of “the daily” in this article on the prophetic characteristics associated with the symbol of Rome being rejected. Any who genuinely accept the authority of the writings of Ellen White simply need to read the following to know what is the correct understanding of “the daily.”

E bu n’obi idobe isi okwu “ihe a na-eme kwa ụbọchị” n’isiokwu a n’elu njirimara amụma ndị jikọtara na ihe nnọchianya nke ịjụ Rome. Onye ọ bụla nke n’ezie na-anabata ikike nke ihe odide Ellen White ga-agụ naanị ihe ndị a sochirinụ iji mara nke bụ nghọta ziri ezi banyere “ihe a na-eme kwa ụbọchị.”

> “Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

> “Mgbe ahụ, ahụrụ m banyere ‘Nke Kwa Ụbọchị,’ na okwu ahụ bụ ‘àjà’ bụ ihe amamihe mmadụ tinyere, ọ bụghịkwa nke dị n’ederede ahụ; nakwa na Onyenwe anyị nyere ezi nghọta banyere ya nye ndị kwusara mkpu awa ikpe ahụ. Mgbe ịdị n’otu dị, tupu afọ 1844, ihe fọrọ nke nta ka ọ bụrụ mmadụ niile nọ n’otu n’ezi nghọta nke ‘Nke Kwa Ụbọchị;’ ma kemgbe 1844, n’etiti ọgba aghara ahụ, anabatala echiche ndị ọzọ, ọchịchịrị na ọgba aghara esokwala ya.” Review and Herald, November 1, 1850.

To reject William Miller’s understanding of “the daily” is to simultaneously reject the authority of the writings of Ellen White, for she saw “that the Lord gave the correct view of it to those who gave the judgment hour cry.” She was also shown that the other views of “the daily” produced “darkness and confusion,” which are not attributes of Christ. Miller recognized “the daily” as pagan Rome when he studied Second Thessalonians.

Ịjụ nghọta William Miller banyere “ihe a na-eme kwa ụbọchị” pụtara n’otu oge ahụ ịjụ ikike nke ihe odide Ellen White, n’ihi na ọ hụrụ “na Onyenwe anyị nyere echiche ziri ezi banyere ya nye ndị ahụ kwusara mkpu awa ikpe.” E gosikwara ya kwa na echiche ndị ọzọ banyere “ihe a na-eme kwa ụbọchị” butere “ọchịchịrị na ọgba aghara,” nke na-abụghị àgwà nke Kraịst. Miller ghọtara “ihe a na-eme kwa ụbọchị” dịka Rom nke ndị ọgọ mmụọ mgbe ọ mụsịrị akwụkwọ nke Abụọ Ndị Tesalonaịka.

> “I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.

> “Aga m agụkwuo, enweghị m ike ịhụ ikpe ọzọ ọ bụla e ji ya [ihe a a na-akpọ daily] mee ihe, ma e wezụga n’akwụkwọ Daniel. Mgbe ahụ, [site n’enyemaka nke concordance] ewere m okwu ndị ahụ nke so ya n’otu njikọ, ‘wepu;’ ọ ga-ewepụ daily; ‘site n’oge a ga-ewepụ daily,’ wdg. Aga m agụkwuo, chee na agaghị m achọta ìhè ọbụla n’ihe odide ahụ; n’ikpeazụ, abịara m 2 Ndị Tesalonaịka 2:7, 8. ‘N’ihi na ihe omimi nke ajọ omume amalitelarị ịrụ ọrụ; naanị onye ahụ nke na-egbochi ugbu a ga-anọgide na-egbochi, ruo mgbe a ga-ewepụ ya n’ụzọ, mgbe ahụkwa a ga-ekpughe onye ajọ omume ahụ,’ wdg. Ma mgbe m rutere n’ihe odide ahụ, Ewoo, lee otú eziokwu ahụ siri bụrụ ihe doro anya ma dị ebube! Ọ dị ebe ahụ! Nke ahụ bụ daily! Ọfọn ugbu a, gịnị ka Pọl pụtara site n’okwu ahụ, ‘onye ahụ nke na-egbochi ugbu a,’ ma ọ bụ na-egbochi? Site n’‘onye mmehie,’ na ‘onye ajọ omume,’ a na-ekwu maka Popery. Ọfọn, gịnị bụ ihe ahụ nke na-egbochi ka e kpughee Popery? N’ezie, ọ bụ Paganism; ya mere, ‘daily’ aghaghị ịpụta Paganism.” —William Miller, Second Advent Manual, ibe 66.” Advent Review and Sabbath Herald, Jenụwarị 6, 1853.

Ultimately, Laodicean Adventism set aside the correct understanding which was given to Miller and those who gave the judgment hour cry, for apostate Protestantism’s erroneous idea that “the daily” represented Christ’s sanctuary ministry. That understanding is absurd on many levels, but more than being fallacious, it claims that a satanic symbol is a symbol of Christ.

N’ikpeazụ, Adventizim Laodisia wepụrụ nghọta ziri ezi e nyere Miller na ndị ahụ kpọrọ mkpu nke awa ikpe, ma were echiche ụgha nke Protestantizim ndapụ‑n’ezi‑okwukwe dochie ya, bụ nke na-ekwu na “ihe a na-eme kwa ụbọchị” nọchiri anya ozi Kraịst n’ebe nsọ. Nghọta ahụ bụ ihe nzuzu n’ọtụtụ ọkwa, ma karịa ịbụ nke ụgha, ọ na-azọrọ na akara ngosi nke Setan bụ akara ngosi nke Kraịst.

> “Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

> “Ya mere, ebe dragọn, n’ụzọ bụ isi, na-anọchi anya Setan, ọ bụkwa, n’ụzọ nke abụọ, ihe nnọchianya nke Rom nke ndị ọgọ mmụọ.” The Great Controversy, 439.

Miller identified “the daily” as pagan Rome, the dragon, but Laodicean Adventism took the idea from fallen Protestantism that it represents Christ’s heavenly sanctuary ministry. The rejection of Miller’s identification of “the daily” as pagan Rome represents a rejection of a truth which is represented upon both the sacred charts that were a fulfillment of Habakkuk chapter two. It is therefore a rejection of a foundational truth, just as was the rejection of the seven times of Leviticus twenty-six.

Miller kọwara “ihe a na-eme kwa ụbọchị” dịka Rom ndị ọgọ mmụọ, bụ dragọn ahụ, ma Adventism nke Laodisia nara n’aka Protestantism dara ada echiche ahụ na ọ na-anọchi anya ozi Kraịst n’ụlọ nsọ nke eluigwe. Ịjụ nkwupụta Miller banyere “ihe a na-eme kwa ụbọchị” dịka Rom ndị ọgọ mmụọ na-anọchi anya ịjụ eziokwu nke e gosiri n’elu chaatị abụọ ahụ dị nsọ, ndị bụ mmezu nke Habakuk isi nke abụọ. Ya mere, ọ bụ ịjụ eziokwu ntọala, dịka otu ahụ ka ọ dị n’ịjụ oge asaa nke Levitikọs iri abụọ na isii.

To reject the truth that “the daily,” represents pagan Rome, is to reject the foundations of Adventism and the authority of the Spirit of Prophecy. Identifying a symbol of Satan as a symbol of Christ is parallel to identifying the work of Christ as the work of Satan.

Ịjụ eziokwu ahụ na “ihe a na-eme kwa ụbọchị,” na-anọchi anya Rome ndị ọgọ mmụọ, bụ ịjụ ntọala nke Adventism na ikike nke Mmụọ nke Amụma. Ịmata akara nke Setan dịka akara nke Kraịst yiri ịmata ọrụ Kraịst dịka ọrụ Setan.

> “In rejecting Christ the Jewish people committed the unpardonable sin; and by refusing the invitation of mercy, we may commit the same error. We offer insult to the Prince of life, and put Him to shame before the synagogue of Satan and before the heavenly universe when we refuse to listen to His delegated messengers, and instead listen to the agents of Satan, who would draw the soul away from Christ. So long as one does this, he can find no hope or pardon, and he will finally lose all desire to be reconciled to God.” The Desire of Ages, 324.

> “N’ịjụ Kraịst, ndị Juu mehiere mmehie a na-apụghị ịgbaghara; ma site n’ịjụ ọkpụkpọ ebere, anyị nwekwara ike ime otu njehie ahụ. Anyị na-akparị Onye-isi nke ndụ, ma na-eme ka ihere mee Ya n’ihu ụlọ nzukọ nke Setan na n’ihu eluigwe na ala nke eluigwe, mgbe anyị jụrụ ige ndịozi Ya e nyefere ọrụ ntị, kama gee ntị n’aka ndị nnọchi anya Setan, ndị ga-adọpụ mkpụrụobi ahụ n’ebe Kraịst nọ. Oge ọbụla mmadụ na-eme nke a, ọ pụghị ịhụ olileanya ma ọ bụ mgbaghara ọ bụla, ma n’ikpeazụ ọ ga-atụfu ọchịchọ ọbụla nke ime ka ya na Chineke dị n’udo.” The Desire of Ages, 324.

When Laodicean Adventism rejected the foundational understanding of “the daily” and the seven times, they not only rejected the authority of the Spirit of Prophecy, and the foundations, but they rejected the work of William Miller, who had been led to his understandings by the angel Gabriel and other angels.

Mgbe Adventizim nke Laodisia jụrụ nghọta ntọala banyere “ihe a na-eme kwa ụbọchị” na ugboro asaa ahụ, ha abụghị naanị na ha jụrụ ikike nke Mmụọ nke Amụma, na ntọala ndị ahụ, kama ha jụrụkwa ọrụ William Miller, onye mmụọ ozi Gebriel na ndị mmụọ ozi ndị ọzọ duuru ka ọ bịa n’ọghọta ndị ahụ.

> “God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.

> “Chineke zitere mmụọ-ozi Ya ka o metụta obi otu onye ọrụ ugbo nke na-ekweghị na Bible, iji duru ya ịchọ amụma ndị ahụ. Ndị mmụọ-ozi nke Chineke bịakwutere onye ahụ a họpụtara ugboro ugboro, iji duzie uche ya ma mepee nghọta ya n’ihe gbasara amụma ndị nke dịrịwo ndị nke Chineke ọchịchịrị mgbe nile. E nyere ya mmalite nke agbụ eziokwu ahụ, a durukwa ya ịchọ njikọ na-esote njikọ ọzọ, ruo mgbe o jiri ịtụnanya na mmasi lee Okwu Chineke anya. Ọ hụrụ n’ebe ahụ agbụ zuru okè nke eziokwu. Okwu ahụ nke ọ lere anya dị ka nke a na-esiteghị n’ike mmụọ nsọ ugbu a meghere n’ihu ọhụụ ya n’ịma mma na n’ebube ya. Ọ hụrụ na otu akụkụ Akwụkwọ Nsọ na-akọwa nke ọzọ, ma mgbe e mechiri otu amaokwu n’ebe nghọta ya nọ, ọ hụrụ n’akụkụ ọzọ nke Okwu ahụ ihe nke kọwara ya. O ji ọṅụ na nkwanye ugwu kasịnụ na nsọpụrụ dị omimi were ele Okwu nsọ nke Chineke anya.” Early Writings, 230.

“His angel” is an expression that identifies the angel Gabriel.

“Mmụọ-ozi ya” bụ okwu na-akọwa mmụọ-ozi Gebriel.

> “The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.

> “Okwu nke mmụọ ozi ahụ, ‘Abụ m Gebriel, onye na-eguzo n’ihu Chineke,’ na-egosi na ọ nọ n’ọnọdụ nsọpụrụ dị elu n’ụlọikpe eluigwe. Mgbe ọ bịara na ozi nye Daniel, ọ sịrị, ‘Ọ dịghị onye ọ bụla na-ejidesi m ike n’ihe ndị a, ma e wezụga Maikel [Kraịst] Onye-isi unu.’ Daniel 10:21. Banyere Gebriel ka Onye Nzọpụta kwuru n’Akwụkwọ Mkpughe, na-asị na ‘O zitere ya, meekwa ka a mara ya site n’aka mmụọ ozi Ya nye ohu Ya Jọn.’ Mkpughe 1:1.” The Desire of Ages, 99.

The identification of a satanic symbol as a symbol of Christ is not only a parallel to the unpardonable sin, but the unpardonable sin is also associated with the rejection of the messengers who Christ sends. “The daily” then becomes the symbol of the unpardonable sin, and when it is understood that the “chosen one,” William Miller was led to the correct understanding of that truth, and when it was thereafter rejected, it fits directly into Second Thessalonians, which is the very passage of Scripture where Miller made his discovery. To reject that truth, is evidence of not loving the truth, and that rebellion produces a removal of the Holy Spirit and the delivery of the unholy spirit of Satan, which Paul identifies as strong delusion.

Ịkọwa akara nke Setan dịka akara nke Kraịst abụghị naanị ihe yiri mmehie ahụ a na-apụghị ịgbaghara agbaghara, kama mmehie ahụ a na-apụghị ịgbaghara agbaghara nwekwara njikọ na ịjụ ndị ozi ahụ Kraịst na-eziga. “Ihe a na-eme kwa ụbọchị” ya mere na-aghọ akara nke mmehie ahụ a na-apụghị ịgbaghara agbaghara, ma mgbe a ghọtara na e duuru “onye ahọpụtara,” William Miller, ka ọ bịa n’ịghọta eziokwu ahụ nke ọma, ma mgbe e mechara jụ ya, ọ dabara ozugbo n’ime Ndị Tesalonaịka nke Abụọ, nke bụ nnọọ akụkụ Akwụkwọ Nsọ ahụ ebe Miller mere nchọpụta ya. Ijụ eziokwu ahụ bụ ihe àmà nke enweghị ịhụ eziokwu n’anya, nnupụisi ahụ na-ebute iwepụ Mmụọ Nsọ na inyefe mmụọ na-adịghị nsọ nke Setan, nke Pọl na-akọwa dịka aghụghọ siri ike.

Just as “the robbers of thy people”, who “establish the vision”, “the daily” is a symbol of pagan Rome. In the context of Second Thessalonians, Paul teaches that the rejection of the message of chapter two is evidence that those who do so, do not love the truth. Because they do not love the truth represented in the chapter, they receive strong delusion.

Dịka “ndị na-apụnara ndị nke gị”, ndị “na-eme ka ọhụ ahụ guzosie ike”, “ihe a na-eme kwa ụbọchị” bụ akara nke Rom ndị ọgọ mmụọ. N’ihe gbasara 2 Ndị Tesalonaịka, Pọl na-akụzi na ịjụ ozi nke isi nke abụọ bụ ihe àmà na ndị na-eme otu a ahụghị eziokwu n’anya. N’ihi na ha ahụghị eziokwu nke e gosipụtara n’isi ahụ n’anya, ha na-anata aghụghọ dị ike.

All the prophets are addressing the last days, and previous inspired passages in this article identify that the strong delusion arrives upon those who do not love the truth during the outpouring of the Holy Spirit. One class is receiving the oil, and the other class is receiving strong delusion.

Ndị amụma niile na-ekwu maka ụbọchị ikpeazụ, ma akụkụ Akwụkwọ Nsọ ndị e sitere n’mmụọ nsọ depụta na isiokwu a na-akọwapụta na aghụghọ siri ike ahụ na-abịakwute ndị na-adịghị ahụ eziokwu n’anya n’oge a na-awụsa Mmụọ Nsọ. Otu òtù na-anata mmanụ ahụ, ma òtù nke ọzọ na-anata aghụghọ siri ike.

The Holy Spirit is poured out during the history when the Holy Spirit is being removed from those who reject the increase of knowledge that is opened up during the two testing periods of the sealing time from September 11, 2001 to the soon-coming Sunday law. Repeating a prior passage:

A na-awụpụta Mmụọ Nsọ n’oge akụkọ ihe mere eme mgbe a na-ewepụ Mmụọ Nsọ n’ebe ndị ahụ nọ bụ́ ndị jụrụ mmụba nke ọmụma a na-emepe n’ime oge ule abụọ nke oge akara site na Septemba 11, 2001 ruo iwu ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya. Ikwughachi otu akụkụ e kwuru na mbụ:

> “Looking down to the last days, the same infinite power declares, concerning those who ‘received not the love of the truth, that they might be saved,’ ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ As they reject the teachings of His Word, God withdraws His Spirit, and leaves them to the deceptions which they love.” Early Writings, 46.

> “Ka Ọ na-ele anya ruo n’ụbọchị ikpeazụ, otu ike ahụ na-enweghị nsọtụ na-ekwupụta, banyere ndị ahụ ‘nabataghị ịhụnanya nke eziokwu, ka e wee zọpụta ha,’ ‘N’ihi nke a Chineke ga-ezitere ha aghụghọ dị ike, ka ha wee kwere ụgha: ka e wee maa ha niile ikpe, ndị na-ekwenyeghị eziokwu, kama ndị nwere obi ụtọ n’ajọ omume.’ Dịka ha na-ajụ ozizi nke Okwu Ya, Chineke na-ewepụ Mmụọ Ya, ma hapụ ha n’aghụghọ ndị ahụ ha hụrụ n’anya.” Early Writings, 46.

Line upon line, Daniel teaches that in the last days, it is the robbers of thy people, (a symbol of Rome) that establishes the vision. The robbers are also represented as “the daily.” Solomon teaches that in the last days those who do not have the vision, perish, which is to be naked. To be made naked is to be a Laodicean, and a Laodicean is a foolish virgin.

Ahịrị n’elu ahịrị, Daniel na-akụzi na n’ụbọchị ikpeazụ, ọ bụ ndị ohi nke ndị gị, (ihe nnọchianya nke Rome) ka na-eme ka ọhụụ ahụ guzosie ike. A na-anọchikwa ndị ohi ahụ anya dịka “ihe a na-eme kwa ụbọchị.” Solomon na-akụzi na n’ụbọchị ikpeazụ, ndị na-enweghị ọhụụ ahụ na-ala n’iyi, nke pụtara ịbụ ndị gba ọtọ. Ime ka mmadụ gba ọtọ bụ ime ka ọ bụrụ onye Laodisia, ma onye Laodisia bụ nwaagbọghọ amaghị ihe.

> “The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

> “A na-akọkwa ọnọdụ nke Ụka nke ụmụ agbọghọ-amaghị ihe nọchiri anya ya dịka ọnọdụ Laodisia.” Review and Herald, August 19, 1890.

To be a foolish virgin when the message of the Midnight Cry arrives is to manifest what John records in Revelation chapter sixteen as, “the shame of thy nakedness.” John’s warning in the sixth plague is in relation to the threefold union of the dragon, the beast and the false prophet who, since 1989, are in the process of leading the world to Armageddon.

Ịbụ nwaagbọghọ-amaghị-ama mgbe ozi nke Mkpu Etitiabalị bịarutere bụ igosipụta ihe Jọn dere n’Akwụkwọ Mkpughe isi nke iri na isii dịka, “ihere nke ịgba ọtọ gị.” Ịdọ aka ná ntị Jọn n’otiti nke isii nwere mmekọrịta na njikọ atọ ahụ nke dragọn ahụ, na anụ ọhịa ahụ, na onye amụma ụgha ahụ, ndị kemgbe 1989 nọ n’usoro iduga ụwa gaa Armaghedọn.

Paul’s message in Second Thessalonians is not simply about pagan Rome being represented by Daniel as “the daily,” but the chapter is emphasizing the relationship of pagan Rome to papal Rome. Pagan Rome restrained (withholdeth) the man of sin from coming to the throne of the earth in 538. Once pagan Rome was taken away, then “the mystery of iniquity,” “that wicked” who is the pope of Rome, is revealed. In the chapter Paul is identifying a specific prophetic relationship between pagan and papal Rome. To reject the teaching of the chapter is to reject the truth and receive strong delusion.

Ozi Pọl n’akwụkwọ Tesalonaịka nke Abụọ abụghị nanị banyere ikwu na Daniel nọchiri anya Rome ndị ọgọ mmụọ dịka “ihe a na-eme kwa ụbọchị,” kama isi nke a na-emesi ike mmekọrịta dị n’etiti Rome ndị ọgọ mmụọ na Rome nke ndị popu. Rome ndị ọgọ mmụọ jidere azụ (na-egbochi) nwoke nke mmehie ịrịgo n’ocheeze nke ụwa n’afọ 538. Ozugbo e wepụrụ Rome ndị ọgọ mmụọ, mgbe ahụ a na-ekpughe “ihe omimi nke ajọ omume,” “onye ajọ omume ahụ” bụ pope nke Rome. N’isi nke a Pọl na-akọwa otu mmekọrịta amụma pụrụ iche dị n’etiti Rome ndị ọgọ mmụọ na Rome nke ndị popu. Ịjụ ozizi nke isi nke a bụ ịjụ eziokwu ma nata aghụghọ siri ike.

> Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:3–12.

> Ka onye ọ bụla ghara iduhie unu n’ụzọ ọ bụla: n’ihi na ụbọchị ahụ agaghị abịa, ma e wezụga na ndapụ n’ezi okwukwe abịa mbụ, ka e wee kpughee nwoke mmehie ahụ, nwa nke mbibi; onye ahụ nke na-emegide ma na-ebuli onwe ya elu karịa ihe nile a na-akpọ Chineke, ma ọ bụ nke a na-efe ofufe; nke mere na ya onwe ya dịka Chineke na-anọdụ n’ụlọ nsọ Chineke, na-egosi onwe ya na ọ bụ Chineke. Ùnu echetaghị na, mgbe m nọgide na unu, agwara m unu ihe ndị a? Ma ugbu a unu maara ihe na-egbochi ya ka e wee kpughee ya n’oge nke ya. N’ihi na ihe omimi nke ajọ omume amalitelarị ịrụ ọrụ: naanị onye ahụ nke ugbu a na-egbochi ga-anọgide na-egbochi, ruo mgbe a ga-ewepụ ya n’ụzọ. Ma mgbe ahụ ka a ga-ekpughe Onye Ajọ ahụ, onye Onyenwe anyị ga-eji mmụọ nke ọnụ ya laa n’iyi, ma jiri nchapụta nke ọbịbịa ya bibie ya: ya ahụ, onye ọbịbịa ya dị dịka ọrụ Setan si dị, n’ike nile na ihe ịrịba ama na ọrụ ebube ụgha nile, na aghụghọ nile nke ajọ omume n’ime ndị na-ala n’iyi; n’ihi na ha anabataghị ịhụnanya nke eziokwu ahụ, ka e wee zọpụta ha. N’ihi nke a, Chineke ga-ezitere ha aghụghọ siri ike, ka ha wee kwere ụgha ahụ: ka e wee maa ha nile ikpe, bụ ndị na-ekweghị eziokwu, kama nwee mmasị n’ajọ omume. 2 Ndị Tesalonaịka 2:3–12.

Why are these last-day people “damned?” Why are they sent “strong delusion?” Why do they “perish” and thus reveal the shame of their nakedness? The passage states it is because they do not love the truth, and the truth set forth in the chapter identifies that pagan Rome, the fourth kingdom of Bible prophecy, would prevent papal Rome, the fifth kingdom of Bible prophecy, from ascending to the throne until paganism was taken away.

Gịnị mere ndị a nke ụbọchị ikpeazụ ji bụrụ ndị “a na-ama ikpe”? Gịnị mere e ji zipụ ha “aghụghọ siri ike”? Gịnị mere ha ji “la n’iyi” ma si otu a kpughee ihere nke ịgba ọtọ ha? Akụkụ Akwụkwọ Nsọ ahụ na-ekwu na ọ bụ n’ihi na ha anaghị ahụ eziokwu n’anya, ma eziokwu ahụ e gosipụtara n’isiakwụkwọ ahụ na-akọwa na Rom nke ndị ọgọ mmụọ, alaeze nke anọ nke amụma Akwụkwọ Nsọ, ga-egbochi Rom nke popu, alaeze nke ise nke amụma Akwụkwọ Nsọ, ịrị n’ocheeze ruo mgbe e wepụrụ ikpere arụsị.

The relationship between pagan and papal Rome that is identified in the chapter is also identified by John with the relationship of the church of Pergamos and the church of Thyatira. Pergamos aligns with pagan Rome and Thyatira is papal Rome. Paul and John provide two witnesses of the relationship of the two powers, as does the book of Daniel.

Mmekọrịta dị n’etiti Rom nke ndị ọgọ mmụọ na Rom nke ọchịchị pope, nke e gosipụtara n’isiakwụkwọ a, ka Jọn kpọkwara aha ya site na mmekọrịta dị n’etiti ụka nke Pẹgamọs na ụka nke Tayaịtaịra. Pẹgamọs kwekọrọ na Rom nke ndị ọgọ mmụọ, Tayaịtaịra bụkwa Rom nke ọchịchị pope. Pọl na Jọn na-enye ndịàmà abụọ banyere mmekọrịta nke ike abụọ ahụ, dịka akwụkwọ Daniel na-emekwa.

In the book of Daniel, the relationship of pagan Rome with papal Rome is repeatedly set forth. In Daniel two, it is represented by the mixture of iron with miry clay. In Daniel seven both pagan and papal Rome are the “diverse” kingdoms, and though Daniel two illustrates the two powers as a mixture, chapter seven identifies that the papal power proceeds out of the ten horned kingdom of pagan Rome. In Daniel eight the little horn of verses nine through twelve is Rome in both its phases. Verses nine and eleven are the little horn in the masculine tense, thus identifying pagan Rome, and verses ten and twelve are the little horn in the feminine tense, thus identifying papal Rome.

N’akwụkwọ Daniel, a na-egosi ugboro ugboro mmekọrịta dị n’etiti Rom ndị ọgọ mmụọ na Rom ndị popu. N’ime Daniel isi nke abụọ, a na-anọchi ya anya site n’ịgwakọta ígwè na ụrọ rụrụ arụ. N’ime Daniel isi nke asaa, ma Rom ndị ọgọ mmụọ ma Rom ndị popu bụ alaeze ndị ahụ “dị iche,” ma ọ bụ ezie na Daniel isi nke abụọ na-egosi ikike abụọ ahụ dịka ngwakọta, isi nke asaa na-akọwapụta na ike ndị popu si n’alaeze Rom ndị ọgọ mmụọ nke nwere mpi iri pụta. N’ime Daniel isi nke asatọ, obere mpi nke amaokwu nke itoolu ruo nke iri na abụọ bụ Rom n’usoro ya abụọ ahụ. Amaokwu nke itoolu na nke iri na otu bụ obere mpi ahụ n’usoro nwoke, si otu a na-akọwapụta Rom ndị ọgọ mmụọ, ma amaokwu nke iri na nke iri na abụọ bụ obere mpi ahụ n’usoro nwanyị, si otu a na-akọwapụta Rom ndị popu.

In Daniel chapter eight, verse thirteen, pagan and papal Rome are portrayed as two desolating powers. Pagan Rome is “the daily” desolating power, and papal Rome is the transgression desolating power. In chapter eleven, verse thirty-one “the daily” desolating power of pagan Rome places the abomination desolating power, which is the papal power. In chapter twelve, verse eleven “the daily” desolating power of pagan Rome is removed in order to set up the abomination desolating power of the papacy.

N’ime Daniel isi nke asatọ, amaokwu nke iri na atọ, a na-egosi Rom nke ndị ọgọ mmụọ na Rom nke ndị poopu dị ka ike abụọ na-eme ka ebe tọgbọrọ n’efu. Rom nke ndị ọgọ mmụọ bụ ike nke “nke kwa ụbọchị” na-eme ka ebe tọgbọrọ n’efu, Rom nke ndị poopu kwa bụ mmehie nke na-eme ka ebe tọgbọrọ n’efu. N’ime isi nke iri na otu, amaokwu nke iri atọ na otu, ike nke “nke kwa ụbọchị” na-eme ka ebe tọgbọrọ n’efu, nke bụ Rom nke ndị ọgọ mmụọ, na-edobe ike nke arụ arụ ahụ na-eme ka ebe tọgbọrọ n’efu, nke bụ ike nke ndị poopu. N’ime isi nke iri na abụọ, amaokwu nke iri na otu, a na-ewepụ ike nke “nke kwa ụbọchị” na-eme ka ebe tọgbọrọ n’efu, nke bụ Rom nke ndị ọgọ mmụọ, ka e wee guzosie ike nke arụ arụ ahụ na-eme ka ebe tọgbọrọ n’efu nke ọchịchị ndị poopu.

The relationship of the two desolating powers of Rome is a primary theme of the books of Daniel and Revelation, and that relationship is what Paul identifies as the truth that must be loved if a person will shun the strong delusion that is produced by believing a lie. God is never redundant, and each representation of the relationship of pagan Rome with papal Rome provides its own special testimony upon the subject, but to reject the symbol of Rome in the last days, is to reject the latter rain and receive strong delusion in its place. It is to be forever identified as a naked Laodicean.

Mmekọrịta dị n’etiti ike abụọ ahụ nke mkpọrịa nke Rom bụ isiokwu bụ isi n’akwụkwọ Daniel na Mkpughe, mmekọrịta ahụkwa bụ ihe Pọl kpọrọ eziokwu nke a ghaghị ịhụ n’anya ma ọ bụrụ na mmadụ ga-agbanahụ aghụghọ siri ike nke na-esite n’ikwere ụgha. Chineke adịghị eme ihe n’enweghị mkpa ugboro ugboro, ma nnọchianya ọ bụla nke mmekọrịta Rom ndị ọgọ mmụọ na Rom nke ndị pope na-enye akaebe pụrụ iche nke ya n’isiokwu ahụ; ma ịjụ akara nke Rom n’ụbọchị ikpeazụ, bụ ịjụ mmiri ozuzo nke ikpeazụ ma nata aghụghọ siri ike n’ọnọdụ ya. Ọ bụ ka a mara mmadụ ruo mgbe ebighị ebi dịka Laodisia nke gba ọtọ.

The Laodicean Adventist historians, though manifesting no sacred respect for the role and work of William Miller, do identify that it was his recognition of the relationship of pagan and papal Rome that was the prophetic structure which he built “all” of his prophetic applications. Gabriel and the other angels led Miller to understand the relationship of pagan and papal Rome, but in his history, he did not see Rome as a threefold entity consisting of the dragon, the beast and the false prophet.

Ndị ọkà mmụta akụkọ ihe mere eme Adventist nke Laodisia, ọ bụ ezie na ha egosighi nsọpụrụ dị nsọ ọ bụla nye ọnọdụ na ọrụ William Miller, ha na-ekwenye n’ezie na ọ bụ nghọta ya banyere mmekọrịta dị n’etiti Rome ndị ọgọ mmụọ na Rome nke papal bụ ntọala amụma nke o ji wulite “ngwa niile” ya nke amụma. Gabriel na ndị mmụọ ozi ndị ọzọ duziri Miller ka o ghọta mmekọrịta dị n’etiti Rome ndị ọgọ mmụọ na Rome nke papal, ma n’akụkọ ihe mere eme ya, ọ hụghị Rome dịka otu ihe nwere akụkụ atọ, nke mejupụtara dragọn ahụ, anụ ọhịa ahụ na onye amụma ụgha ahụ.

In his time the United States had not yet begun its role as the false prophet, for the Protestants of the United States did not become the daughters of Rome until 1844, and the foundational work of Miller had already been located upon the 1843 chart which was produced in May of 1842.

N’oge ya, United States amalitebeghị ọrụ ya dịka onye-amụma ụgha, n’ihi na ndị Protestant nke United States aghọtaghị ụmụnwaanyị Rome ruo n’afọ 1844, ma e tinyelarị ọrụ ntọala nke Miller n’elu chaatị 1843 nke e wepụtara n’ọnwa Mee nke afọ 1842.

In 1989 the last six verses of Daniel chapter eleven were unsealed, and the messenger for that period of time recognized that there were three powers whose prophetic activities ran through verses forty to forty-five of chapter eleven. The king of the south in verse forty is the dragon power, the king of the north is the papal power who had been delivered its deadly wound in the beginning of the verse in 1798, at the hands of the dragon power of Napoleonic France. In the verse the papal power begins the work of healing its deadly wound. In 1989 the king of the north retaliates against the dragon power of the Soviet Union, who had then become the king of the south. When the beast of Catholicism retaliated against the Soviet Union it came with the proxy army of the United States, the false prophet of Revelation chapter sixteen. The dragon king of the south, the beast king of the north and the false prophet of chariots, horsemen and ships are all illustrated in verse forty, and the prophetic line ends in verse forty-five, when the papal power “comes to his end with none to help.”

N’afọ 1989, e meghere amaokwu isii ikpeazụ nke Daniel isi nke iri na otu, onye ozi maka oge ahụ wee mata na e nwere ike ọchịchị atọ nke ọrụ amụma ha na-agafe n’ime amaokwu iri anọ ruo iri anọ na ise nke isi nke iri na otu. Eze ndịda dị n’amaokwu iri anọ bụ ike nke dragọn ahụ, eze ugwu bụ ike papal ahụ nke e nyere ọnya ya na-egbu egbu ná mmalite amaokwu ahụ n’afọ 1798, site n’aka ike dragọn nke France Napoleonic. N’ime amaokwu ahụ ike papal ahụ na-amalite ọrụ ịgwọ ọnya ya na-egbu egbu. N’afọ 1989 eze ugwu na-emegwara ike dragọn nke Soviet Union, nke n’oge ahụ aghọwo eze ndịda. Mgbe anụ ọhịa nke Katọlik megwara Soviet Union, ọ bịara na ndị agha nnọchi anya nke United States, amụma ụgha nke Mkpughe isi nke iri na isii. E gosipụtara eze dragọn nke ndịda, eze anụ ọhịa nke ugwu, na amụma ụgha nke ụgbọ agha, ndị na-agba ịnyịnya na ụgbọ mmiri, ha niile n’amaokwu iri anọ, ahịrị amụma ahụ agwụkwa n’amaokwu iri anọ na ise, mgbe ike papal ahụ “na-abịa na njedebe ya, na-enweghị onye ga-enyere ya aka.”

Armageddon, in Revelation sixteen is a symbolic geographical area identifying the rebellion of mankind that precedes the return of Christ. Armageddon is a symbol of the word is made from two words, “Har” meaning mountain, and “Megiddo,” which is the valley of Jezreel. The fact that John combined a mountain with Megiddo, when Megiddo is a valley, informs the student of prophecy that Armageddon is a symbol, which contains a geographical reference, for there is no mountain in the valley of Jezreel.

Amagedọn, n’Akwụkwọ Mkpughe isi nke iri na isii, bụ mpaghara ala e ji atụ ihe nke na-akọwa nnupụisi nke mmadụ niile nke na-ebute ụzọ tupu nlọghachi Kraịst. Amagedọn bụ ihe nnọchianya nke okwu e sitere n’okwu abụọ wee kpụọ ya, “Har” nke pụtara ugwu, na “Megiddo,” nke bụ ndagwurugwu Jezreel. Eziokwu ahụ bụ na Jọn jikọtara ugwu na Megiddo, ebe Megiddo bụ ndagwurugwu, na-eme ka onye na-amụ amụma ghọta na Amagedọn bụ ihe nnọchianya nke nwere ntụaka ala, n’ihi na ọ dịghị ugwu dị n’ndagwurugwu Jezreel.

The Jezreel Valley is situated between the three seas (Mediterranean Sea, Sea of Galilee, and Dead Sea) and Jerusalem. It is relatively central in northern Israel, with these three bodies of water and Jerusalem located around it in different directions. Verse forty-five of Daniel eleven is where the king of the north comes to his end with none to help, and the verse identifies his geographical end as between the seas and the glorious holy mountain of Jerusalem. Verse forty of Daniel eleven introduces the three powers that are the subjects of the healing of the deadly wound of the papal power and its ultimate end.

Ndagwurugwu Jezril dị n’etiti osimiri atọ ahụ (Osimiri Mediterenian, Osimiri Galili, na Osimiri Nwụrụ Anwụ) na Jerusalem. Ọ dịtụkwuo n’etiti akụkụ ugwu Israel, ebe mmiri atọ ndị a na Jerusalem nọ ya gburugburu n’akụkụ dị iche iche. Amaokwu iri anọ na ise nke Daniel iri na otu bụ ebe eze ugwu na-abịa na njedebe ya, n’enweghị onye ga-enyere ya aka, ma amaokwu ahụ na-akọwapụta njedebe ala ya dịka ịdị n’etiti osimiri ndị ahụ na ugwu nsọ ahụ dị ebube nke Jerusalem. Amaokwu iri anọ nke Daniel iri na otu na-ewebata ike atọ ndị bụ isiokwu gbasara ịgwọ ọnya na-egbu egbu nke ike papal na njedebe ikpeazụ ya.

The first phrase of the verses identifies the time of the end in 1798, when the papacy received its deadly wound and verse forty-five identifies its permanent deadly wound. The prophetic history between the first and last death of the papal power identifies the rebellion of mankind as they restore the ascendancy of the papal power, when its deadly wound is healed in advance of the papal power’s ultimate demise. The six verses bear the signature of truth, for the beginning and end are both the death of the papal power, and the middle verses are the rebellion of mankind as the first deadly wound is healed.

Nkebi okwu mbụ nke amaokwu ndị ahụ na-akọwapụta oge ọgwụgwụ n’afọ 1798, mgbe ndị poopu natara ọnya ha na-egbu egbu, ebe amaokwu nke iri anọ na ise na-akọwapụta ọnya na-egbu egbu ya na-adịgide adịgide. Akụkọ amụma dị n’etiti ọnwụ mbụ na nke ikpeazụ nke ike ndị poopu na-akọwapụta nnupụisi nke mmadụ, ka ha na-eweghachi ịdị elu nke ike ndị poopu, mgbe a gwọrọ ọnya ya na-egbu egbu tupu mbibi ikpeazụ nke ike ndị poopu. Amaokwu isii ndị a na-ebu akara nke eziokwu, n’ihi na mmalite na ọgwụgwụ ha abụọ bụ ọnwụ nke ike ndị poopu, ebe amaokwu ndị dị n’etiti ya bụ nnupụisi nke mmadụ ka a na-agwọ ọnya mbụ ahụ na-egbu egbu.

Miller was given light from heavenly angels upon the relation of pagan and papal Rome. The key for Miller’s understanding of the prophetic model, which he employed for all of his prophetic applications, was “the daily” in Second Thessalonians. “The daily” in that chapter is pagan Rome, which is what established the vision that William Miller came to understand, for it is Rome, the robbers of thy people in verse fourteen of chapter eleven, that establishes the vision.

E nyere Miller ìhè sitere n’aka ndị mmụọ-ozi nke eluigwe banyere mmekọrịta dị n’etiti Rome ndị ọgọ mmụọ na Rome popu. Igodo nke nghọta Miller banyere usoro amụma ahụ, nke o jiri mee ihe n’ihe niile o tinyere n’amụma ya, bụ “ihe a na-eme kwa ụbọchị” n’ime 2 Ndị Tesalonaịka. “Ihe a na-eme kwa ụbọchị” n’ime isi ahụ bụ Rome ndị ọgọ mmụọ, nke bụ ihe guzobere ọhụụ ahụ William Miller bịara ghọta, n’ihi na ọ bụ Rome, ndị ohi nke ndị gị n’amaokwu nke iri na anọ nke isi nke iri na otu, na-eguzobe ọhụụ ahụ.

The messenger raised up to understand the increase of knowledge in 1989 came to understand the threefold nature of Rome. Miller was the messenger of the first and second angels, and he understood the first and second manifestations of Rome to establish the vision he presented to the world. The messenger of the third angel came to understand all three manifestations of Rome in order to establish the vision he was given to proclaim to the world.

Onye-ozi e welitere ka ọ ghọta mmụba nke ọmụma n’afọ 1989 bịara ghọta ọdịdị atọ nke Rome. Miller bụ onye-ozi nke mmụọ-ozi mbụ na nke abụọ, ọ ghọtakwa ngosipụta mbụ na nke abụọ nke Rome iji guzosie ike ọhụụ ahụ o gosiri ụwa. Onye-ozi nke mmụọ-ozi nke atọ bịara ghọta ngosipụta atọ nile nke Rome ka o wee guzosie ike ọhụụ ahụ e nyere ya ka o kpọsaa ya nye ụwa.

The first manifestation of Rome was pagan Rome. Out of pagan Rome came papal Rome, the second manifestation. Out of the first two manifestations came modern Rome, the threefold alliance of the dragon, the beast and false prophet.

Ngosipụta mbụ nke Rom bụ Rom ndị ọgọ mmụọ. Site na Rom ndị ọgọ mmụọ pụta Rom ndị papa, bụ ngosipụta nke abụọ. Site na ngosipụta abụọ mbụ ahụ ka Rom nke oge a si pụta, njikọ atọ ahụ nke dragọn ahụ, anụ ọhịa ahụ na onye amụma ụgha ahụ.

We will continue the line of the controversy of “the daily” in Advent history in the next article.

Anyi ga-aga n’ihu n’usoro esemokwu banyere “ihe a na-eme kwa ụbọchị” n’akụkọ ihe mere eme nke Advent n’isiokwu na-esonụ.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> “Onye na-ahụ ihe dị n’okpuru elu, onye na-agụ obi mmadụ nile, na-ekwu maka ndị natara nnukwu ìhè, sị: ‘Ha adịghị enwe ihe mgbu ma ọ bụ iju anya n’ihi ọnọdụ omume ọma na nke ime mmụọ ha.’ Ee, ha ahọrọwo ụzọ nke ha, mkpụrụobi ha na-enwekwa obi ụtọ n’ihe arụ ha nile. Mụ onwe M kwa ga-ahọrọ aghụghọ ha, wetakwa ihe ndị ha na-atụ egwu n’ahụ ha; n’ihi na mgbe M kpọrọ, ọ dịghị onye zara; mgbe M kwuru okwu, ha egeghị ntị: kama ha mere ihe ọjọọ n’anya M, họrọkwa ihe ahụ nke na-atọghị M ụtọ.’ ‘Chineke ga-ezigara ha aghụghọ dị ike, ka ha wee kwere ụgha,’ n’ihi na ha anataghị ịhụnanya nke eziokwu ahụ, ka e wee zọpụta ha,’ ‘ma ha nwere obi ụtọ n’ajọ omume.’ Aịsaịa 66:3, 4; 2 Ndị Tesalonaịka 2:11, 10, 12.”

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’

> “Onye Ozizi nke eluigwe jụrụ sị: ‘Òlee aghụghọ ka ike ya dị ukwuu nke pụrụ ịrafu uche karịa ime ka mmadụ chee na ị na-ewukwasị n’elu ntọala ziri ezi nakwa na Chineke na-anabata ọrụ gị, ebe n’eziokwu ị na-eme ọtụtụ ihe dị ka amụma na usoro ụwa si dị ma na-emehie megide Jehova? Ewoo, ọ bụ nnukwu nduhie, aghụghọ na-adọrọ adọrọ, nke na-ejide uche ndị mmadụ mgbe ndị mmadụ bụ́ ndị matara eziokwu otu oge na-emehie site n’ịtụ anya ụdị nsọpụrụ Chineke ka ọ bụrụ mmụọ na ike ya; mgbe ha na-eche na ha bara ụba, baakwa ụba n’ihe onwunwe, na ha achọghị ihe ọ bụla, ebe n’eziokwu ha nọ ná mkpa nke ihe niile.’”

> “God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.

> “Chineke agbanweghị n’otú O si ele ndị ohu Ya kwesịrị ntụkwasị obi anya, ndị na-edebe uwe ha n’enweghị ntụpọ. Ma ọtụtụ na-eti mkpu, ‘Udo na nchekwa,’ ebe mbibi mberede na-abịakwasị ha. Ọ gwụla ma e nwee nchegharị zuru ezu, ọ gwụla ma mmadụ wedata obi ha ala site n’ikwupụta mmehie ma nata eziokwu ahụ dị ka ọ dị n’ime Jisọs, ha agaghị abanye n’eluigwe ma ọlị. Mgbe ime ka ndị dị n’etiti anyị dị ọcha ga-ewere ọnọdụ, anyị agakwaghị anọdụ n’udo, na-anya isi na anyị bara ọgaranya ma baa ụba n’ihe onwunwe, na anyị enweghị mkpa n’ihe ọbụla.

> “Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.

> “Ònye pụrụ ikwu n’eziokwu, sị: ‘A nwaleela ọla-edo anyị n’ọkụ; uwe anyị adịghịkwa enwe ntụpọ sitere n’ụwa’? Ahụrụ m Onye Ozizi anyị ka Ọ na-egosi uwe nke ezi omume a na-akpọ aha. Mgbe Ọ yipụsịrị ha, O kpughere emerụ emerụ dị n’okpuru ha. Mgbe ahụ Ọ sịrị m: ‘Ì nweghị ike ịhụ otú ha si n’ime mpako kpuchie emerụ emerụ ha na ire ure nke agwa ha? ‘Olee otú obodo ahụ kwesịrị ntụkwasị obi si ghọọ nwanyị akwụna!’ E meela ụlọ Nna m ụlọ ahịa, ebe ọnụnọ na ebube nke Chineke si na ya pụọ! N’ihi nke a ka adịghị ike ji dị, ike adịghịkwa.’” Testimonies, volume 8, 249, 250.

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