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# Rome Establishes the Vision - Number Twelve

Rom Guzobere Ọhụhụ Ahụ — Nọmba Iri na Abụọ

The Triple Application of Prophecy: The Abomination of Desolation and the Last Days Warning to Flee

Ngwa Atọ nke Amụma: Ihe Nsọrọnsọ nke Mbibi na Ịdọ Aka ná Ntị nke Ụbọchị Ikpeazụ ka A Gbaa Ọsọ៕

Author

Jeff Pippenger

Published

August 31, 2024

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The abomination of desolation spoken of by Daniel the prophet is a sign for Christians in three different eras to flee. The Christians in Jerusalem fled when they saw the standards of the Roman armies encompassing Jerusalem in the year 66 AD. The Christians of the late fifth and early sixth century fled into the wilderness when they saw the man of sin in the temple of God proclaiming that he was God. In 1888 there was a series of Sunday laws introduced into the Congress of the United States by Senator Blair. Those bills were called the Blair bills, and they were an effort to identify Sunday as a National Day of Worship. Sunday worship is the mark of the beast, the mark of papal authority and the Constitution of the United States directly opposes the enforcement of a national religion as a test for the citizens of the United States.

Ihe arụ arụ́ nke mbibi, nke Daniel onye amụma kwuru banyere ya, bụ ihe ịrịba ama nye Ndị Kraịst n’oge atọ dị iche iche ka ha gbapụ. Ndị Kraịst nọ na Jerusalem gbapụrụ mgbe ha hụrụ ọkọlọtọ ndị agha Rom ka ha na-agba Jerusalem gburugburu n’afọ 66 AD. Ndị Kraịst nke ngwụcha narị afọ nke ise na mmalite narị afọ nke isii gbapụrụ n’ọzara mgbe ha hụrụ nwoke nke mmehie n’ụlọ nsọ nke Chineke ka ọ na-ekwupụta na ọ bụ Chineke. N’afọ 1888 e webatara usoro iwu dị iche iche banyere Ụbọchị Sọnde n’ihu Ụlọ Omeiwu nke United States site n’aka Senator Blair. A kpọrọ ụgwọ iwu ndị ahụ Blair bills, ha bụkwa mgbalị iji kọwaa Ụbọchị Sọnde dịka Ụbọchị Ofufe Mba. Ofufe Sọnde bụ akara nke anụ ọhịa ahụ, akara nke ikike pope, ma Iwu Nsọ nke United States na-emegide ozugbo mmanye nke okpukpe mba dịka ule e ji nwalee ụmụ amaala nke United States.

It is this fact that is left out of the flawed application connected with identifying the United States as modern Rome. A triple application of prophecy possesses specific rules that govern its application. The rules identify that the prophetic characteristics of the first fulfillment are to be combined with the prophetic characteristics of the second fulfillment in order to establish the prophetic characteristics of the third fulfillment.

Ọ bụ eziokwu a ka a hapụrụ n’ọrụ ngwà na-ezighị ezi nke jikọtara na ịmata United States dịka Rome nke oge a. Nrụpụta amụma n’usoro ugboro atọ nwere iwu pụrụ iche ndị na-achịkwa etu e si etinye ya n’ọrụ. Iwu ndị ahụ na-egosi na a ga-ejikọta àgwà amụma nke mmezu mbụ na àgwà amụma nke mmezu nke abụọ, ka e wee guzosie ike àgwà amụma nke mmezu nke atọ.

The warning to flee, is a warning to flee from a coming persecution. In Christ’s era the persecution was the destruction of Jerusalem and the temple in the year 70. The warning sign of that approaching persecution was given in the year 66 AD. The warning to flee in the late fifth and early sixth century was identified by Paul’s as the recognition of a falling away of prophetic Pergamos, which represented pagan Rome. There was to be a falling away first, in order for the man of sin who would proclaim himself as God to be revealed. In the history approaching 538, pagan Rome that had restrained, or as Paul stated “withholdeth” was taken away, and as Pergamos fell away and the sign to flee arrived and directed the faithful to separate from the papal churches communion. Then in 538, at the Counsel of Orleans the papal power passed a Sunday law, and the twelve hundred and sixty years of papal persecution began.

Ịdọ aka ná ntị ka a gbapụ bụ ịdọ aka ná ntị ka a gbapụ n’aka mkpagbu na-abịa. N’oge Kraịst, mkpagbu ahụ bụ mbibi nke Jerusalem na ụlọ nsọ n’afọ 70. E nyere ihe ịrịba ama nke mkpagbu ahụ na-abịaru nso n’afọ 66 AD. Pọl kọwara ịdọ aka ná ntị ka a gbapụ n’ọgwụgwụ narị afọ nke ise na mmalite narị afọ nke isii dị ka ịmata ọdịda nke Pegaamọs amụma, nke nọchiri anya Rome ndị ọgọ mmụọ. A ghaghị inwe ọdịda ahụ mbụ, ka e wee kpughee nwoke nke mmehie ahụ, onye ga-ekwupụta onwe ya dịka Chineke. N’akụkọ ihe mere eme nke na-abịaru 538 nso, e wepụrụ Rome ndị ọgọ mmụọ, nke nọ na-egbochi, ma ọ bụ dị ka Pọl siri kwuo, “na-egbochibido”; ma mgbe Pegaamọs dara, ihe ịrịba ama ka a gbapụ bịara, wee duzie ndị kwere ekwe ka ha kewapụ onwe ha n’oriri nsọ nke chọọchị ndị popu. Mgbe ahụ, n’afọ 538, na Kansụl nke Orleans, ike ọchịchị ndị popu nyere iwu ụbọchị Sọnde, ma afọ otu puku abụọ na narị atọ na iri isii nke mkpagbu ndị popu malitere.

The first two witnesses identify clearly that the third fulfillment of the warning to flee given by Christ preceded the actual persecution. The destruction of Jerusalem came exactly three and a half years after the siege of Cestius began in 66 AD, thus allowing the Christians to flee in advance of the horrors of the second siege which was instigated by Titus and concluded with the destruction of the temple and city. In advance of the year 538, the Christians separated from the church of papal Rome, and prophetically fled into the wilderness, which represents the destruction of spiritual Jerusalem.

Ndị àmà abụọ mbụ ahụ na-egosi n’ụzọ doro anya na mmezu nke atọ nke ịdọ aka ná ntị ahụ ka Kraịst nyere ka a gbapụ bịara tupu mkpagbu ahụ n’onwe ya amalite. Mbibi Jerusalem bịara kpọmkwem afọ atọ na ọkara mgbe nnọchibido Sestius malitere n’afọ 66 AD, si otu a nye Ndị Kraịst ohere ịgbapụ tupu ihe egwu dị egwu nke nnọchibido nke abụọ ahụ, nke Taịtus kpalitere ma nke mechara kwụsị n’ịbibie ụlọ nsọ ahụ na obodo ahụ. Tupu afọ 538 eruo, Ndị Kraịst kewapụrụ onwe ha n’ụka Rome nke ndị paapụ, ma n’amụma ha gbara ọsọ banye n’ọzara, nke na-anọchi anya mbibi nke Jerusalem ime mmụọ.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.

> Ma ogige ahụ nke dị n’èzí ụlọ nsọ hapụ n’èzí, atụkwala ya; n’ihi na enyewo ya ndị mba ọzọ: ha ga-azọda kwa obodo nsọ ahụ n’okpuru ụkwụ ruo ọnwa iri anọ na abụọ. M ga-enyekwa ndị àmà m abụọ ike, ha ga-ebu amụma otu puku ụbọchị narị abụọ na iri isii, yi uwe mwute. Mkpughe 11:2, 3.

In both illustrations of the warning to flee, the warning precedes the persecution, and the persecution is represented by Rome, whether pagan or papal, trampling down Jerusalem, whether literal or spiritual. The warning to flee for Seventh-day Adventist was the Blair bill in 1888. In the first fulfillment in the history of pagan Rome the Christians were to flee from Jerusalem, and in fulfillment of papal Rome the Christians fled into the wilderness. For Adventism the warning was to flee into the country.

N’ihe atụ abụọ ahụ nke ịdọ aka ná ntị ka a gbapụ, ịdọ aka ná ntị ahụ na-abịa tupu mkpagbu ahụ, a na-anọchitekwa mkpagbu ahụ anya site na Rom, ma ọ bụ nke ndị ọgọ mmụọ ma ọ bụ nke popu, na-azọda Jerusalem, ma nke nkịtị ma nke mmụọ. Ịdọ aka ná ntị ka Seventh-day Adventist gbapụ bụ iwu Blair na 1888. N’ime mmezu mbụ ahụ n’akụkọ ihe mere eme nke Rom ndị ọgọ mmụọ, ndị Kraịst ga-esi na Jerusalem gbapụ, ma n’ime mmezu nke Rom nke popu, ndị Kraịst gbapụrụ n’ọzara. Maka Adventism, ịdọ aka ná ntị ahụ bụ ka a gbapụ gaa n’ime ime obodo.

> “It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.

> “Ugbu a abụghị oge ka ndị nke Chineke na-etinye ịhụnanya ha n’ụwa ma ọ bụ na-achịkọba akụ ha n’ime ya. Oge ahụ adịghịkwa anya, mgbe, dịka ndị na-eso ụzọ mbụ, a ga-amanye anyị ịchọ ebe mgbaba n’ebe ndị tọgbọrọ n’efu na ndị dị naanị ha. Dịka ịgba ndị agha Rom gburugburu Jerusalem bụ ihe ịrịba ama nke mgbapụ nye Ndị Kraịst Judia, otu ahụkwa iweghara ike n’aka mba anyị n’iwu nke na-amanye sabbath nke papa ga-abụ ịdọ aka ná ntị nye anyị. Mgbe ahụ ka ọ ga-abụ oge ịhapụ nnukwu obodo, dịka nkwadebe maka ịhapụkwa ndị nta, gaa n’ụlọ obibi ndị dịpụrụ adịpụ n’ebe zoro ezo n’etiti ugwu.” Testimonies, volume 5, 464.

“The assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us,” was fulfilled when the abomination of desolation, in agreement with Mark’s words was “standing where it ought not.” In 1888, the Congress of the United States was considering a law in direct contradiction to a primary element of the Constitution, and at that point Seventh-day Adventists were to leave the cities and move to the country.

“Ịnakwere ike ọchịchị n’aka mba anyị n’iwu nke na-amanye sabbath nke papal ga-abụ ịdọ aka ná ntị nye anyị,” mezuru mgbe ihe arụ nke mbibi, dịka o si kwekọọ na okwu Mak, “guzo n’ebe o kwesịghị.” N’afọ 1888, Congress nke United States nọ na-atụle iwu nke na-emegide kpọmkwem otu isi ihe bụ isi nke Iwu Ukwu ahụ, ma n’oge ahụ ka Ndị Adventist Ụbọchị nke Asaa kwesịrị ịhapụ obodo ukwu ma kwaga n’ime ime obodo.

> “Not one Christian perished in the destruction of Jerusalem. Christ had given His disciples warning, and all who believed His words watched for the promised sign. . . . Without delay they fled to a place of safety—the city of Pella, in the land of Perea, beyond Jordan.” The Great Controversy, 30.

> “Ọ dịghị ọbụna otu Onye Kraịst lara n’iyi n’ime mbibi nke Jerusalem. Kraịst enyewo ndị na-eso ụzọ Ya ịdọ aka ná ntị, ndị niile kweere okwu Ya wee na-eche nche maka ihe ịrịba ama ahụ e kwere ná nkwa.... N’enweghị oge ọ bụla ha gbapụrụ gaa n’ebe nchekwa—obodo Pella, n’ala Perea, n’ofe Jọdan.” The Great Controversy, 30.

The prophetic characteristics of the first of the warning signs to flee, represent the third and final fulfillment. Sometimes those prophetic characteristics produce a double fulfillment in the third fulfillment. An example of this is the three Elijah’s. The line of Elijah in his confrontation with Jezebel, Ahab and the prophets of Baal, combined with the characteristics of John the Baptist, the second Elijah, in his confrontation with Herodias, Herod and Salome establish that in the last days, for the third and final fulfillment of a triple application is always in the last days, Elijah and John represent two classes of God’s people. One class represented by Elijah do not die, and the other class represented by John do die. The two classes are also represented in Revelation chapter seven as the one hundred and forty-four thousand, who do not die, and the great multitude that do die.

Àgwà amụma nke ihe ịrịba ama ịdọ aka ná ntị mbụ ahụ a ga-agbapụ, na-anọchi anya mmezu nke atọ na nke ikpeazụ. Mgbe ụfọdụ, àgwà amụma ndị ahụ na-emepụta mmezu ugboro abụọ n’ime mmezu nke atọ ahụ. Otu ihe atụ nke a bụ Ịlaịja atọ ahụ. Usoro nke Ịlaịja n’ịlụso Jezebel, Ehab na ndị amụma Beal ọgụ, tinyere àgwà nke Jọn Onye Na-eme Baptizim, Ịlaịja nke abụọ, n’ịlụso Herodias, Herọd na Salome ọgụ, na-eguzobe na n’ụbọchị ikpeazụ, n’ihi na mmezu nke atọ na nke ikpeazụ nke ngwa ugboro atọ na-adị mgbe niile n’ụbọchị ikpeazụ, Ịlaịja na Jọn na-anọchi anya òtù abụọ nke ndị Chineke. Otu òtù, nke Ịlaịja na-anọchi anya ya, anaghị anwụ anwụ; ma òtù nke ọzọ, nke Jọn na-anọchi anya ya, na-anwụ anwụ. A na-anọchikwa òtù abụọ ahụ anya n’Akpughe isi nke asaa dịka otu narị puku iri anọ na anọ, ndị na-anwụghị anwụ, na oké igwe mmadụ ahụ nke na-anwụ anwụ.

In the three Babylon’s a similar element of the prophetic message is that the first Babylon is represented by Nimrod, but the second Babylon is represented by the first and last kings, Nebuchadnezzar and Belshazzar. Nebuchadnezzar represents those in Babylon who will be saved, and Belshazzar, those in Babylon who will be lost.

N’ime Babilọn atọ ahụ, otu ihe yiri ibe ya dị n’ozi amụma ahụ bụ na Babilọn mbụ ka e ji Nimrọd nọchite anya ya, ma Babilọn nke abụọ ka e ji ndị eze mbụ na nke ikpeazụ nọchite anya ya, bụ́ Nebukadneza na Belshaza. Nebukadneza na-anọchi anya ndị nọ na Babilọn a ga-azọpụta, Belshaza kwa, ndị nọ na Babilọn ga-ala n’iyi.

In the last days there are two Sunday laws that are the subject of Bible prophecy. The first is the soon-coming Sunday law in the United States, and the second is the Sunday law that is forced upon the entire world. Those two Sunday laws were typified by the Sunday law of pagan Rome, when in the year 321, Constantine enforced the first Sunday law, followed by the Sunday law of Papal Rome in 538. Pagan Rome is one of several prophetic types that prefigure the United States, and the Sunday law of 321, typifies the soon-coming Sunday law in the United States. The papal Sunday law of 538 typifies the Sunday law that is enforced upon the entire world. The flawed view that the United States is typified by the robbers in Daniel eleven tries to employ the soon-coming Sunday law in the United States as evidence to claim that the Sunday law in the United States proves that the United States is modern Rome, and disregards that there is another Sunday law that is forced upon every nation of the world by the threefold union of the dragon, the beast and false prophet.

N’ụbọchị ikpeazụ, e nwere iwu Sọnde abụọ bụ isiokwu amụma Akwụkwọ Nsọ. Nke mbụ bụ iwu Sọnde nke na-abịa n’oge na-adịghị anya na United States, nke abụọkwa bụ iwu Sọnde a na-amanye ụwa niile. E ji iwu Sọnde nke Rome ndị ọgọ mmụọ mee ihe nnọchianya nke iwu Sọnde abụọ ahụ, mgbe n’afọ 321 Constantine manyere iwu Sọnde mbụ, nke e mesịrị soro ya bụ iwu Sọnde nke Rome Papal n’afọ 538. Rome ndị ọgọ mmụọ bụ otu n’ime ọtụtụ ụdị amụma ndị na-ebu ụzọ gosipụta United States, ma iwu Sọnde nke 321 na-anọchite anya iwu Sọnde nke na-abịa n’oge na-adịghị anya na United States. Iwu Sọnde papal nke 538 na-anọchite anya iwu Sọnde a na-amanye ụwa niile. Echiche ezughị okè nke na-ekwu na ndị ohi dị na Daniel iri na otu na-anọchite anya United States na-achọ iji iwu Sọnde nke na-abịa n’oge na-adịghị anya na United States mee ihe akaebe iji kwuo na iwu Sọnde dị na United States na-egosi na United States bụ Rome nke oge a, ma na-eleghara anya na e nwere iwu Sọnde ọzọ nke njikọ atọ ahụ nke dragọn, anụ ọhịa, na onye amụma ụgha na-amanye mba niile nke ụwa.

If a Sunday law in the United States identifies the United States as Modern Rome, then what does the worldwide Sunday law identify? The three Rome’s identify that Modern Rome, which is threefold, will enforce two distinct Sunday laws. The first is in the United States and was typified by Constantine’s Sunday law in 321, and the second is the entire world, as typified by the papal Sunday law of 538. To employ the Sunday law in the United States in the context of a triple application of prophecy to claim that the Sunday law proves who is Modern Rome, is to disregard the prophetic characteristics established by pagan and papal Rome. There are two distinct Sunday laws in the last days, and neither is a proof to identify the robbers of the people are the United States. When the testimony of pagan and papal Rome is misrepresented to uphold a private interpretation, as is currently being done, it demonstrates that those seeking to uphold their private interpretation do not understand type and antitype.

Ọ bụrụ na iwu Sọnde dị na United States akọwapụta United States dịka Rom nke Oge A, gịnịzi ka iwu Sọnde nke ụwa nile na-akọwapụta? Rom atọ ahụ na-akọwapụta na Rom nke Oge A, nke dị n’usoro atọ, ga-eme ka a manye iwu Sọnde abụọ dị iche iche. Nke mbụ dị na United States, e mekwara ka ọ bụrụ ihe atụ site n’iwu Sọnde nke Constantine n’afọ 321; nke abụọkwa bụ nke ụwa nile dum, dịka e gosiri ya n’iwu Sọnde nke ndị popu n’afọ 538. Iji jiri iwu Sọnde dị na United States, n’ọnọdụ nke itinye amụma n’ọrụ ugboro atọ, kwuo na iwu Sọnde ahụ na-egosi onye bụ Rom nke Oge A, bụ ileghara àgwà amụma ndị Rom ndị mba ọzọ na Rom ndị popu guzobere anya. E nwere iwu Sọnde abụọ dị iche iche n’ụbọchị ikpeazụ, ọ dịghịkwa nke ọ bụla n’ime ha bụ ihe akaebe iji mata na ndị na-apụnara ndị mmadụ ihe bụ United States. Mgbe a na-akọwahie àmà nke Rom ndị mba ọzọ na Rom ndị popu iji kwado nkọwa nzuzo nke onwe, dịka a na-eme ugbu a, ọ na-egosi na ndị na-achọ ịkwado nkọwa nzuzo nke onwe ha aghọtaghị ihe atụ na mmezu ihe atụ ya.

Pagan Rome is a type of the United States, and papal Rome typifies modern Rome. Along with this misapplication of a triple application of prophecy, and the claim that what is being taught is set in the context of “type and antitype,” is the other failure of defining the “abomination of desolation” as it is represented within the context of a triple application of prophecy.

Rom nke ndị ọgọ mmụọ bụ ụdị nke United States, ma Rom nke ndị pope na-anọchi anya Rom nke oge a. Tinyere mmejọ a nke itinye amụma n’ọrụ ugboro atọ n’ụzọ na-ezighị ezi, na nkwupụta ahụ na ihe a na-akụzi ka e debere n’ime nkọwa nke “ụdị na mmezu ya,” ka e nwekwara mmejọ ọzọ nke ịkọwa “ihe arụ nke mbibi” dị ka e si anọchi anya ya n’ime nkọwa nke itinye amụma n’ọrụ ugboro atọ.

From the year 66 to the year 70 AD, two Roman generals attacked Jerusalem. Both generals, Cestius and Titus began with a siege, but only one withdrew from the siege for a brief period of time, which providentially allowed the Christians to flee. It was the first siege under Cestius that the Christians recognized the warning to flee. When Titus arrived to carry on the warfare against Jerusalem in the year 70 AD, he began with a siege and did not cease until Jerusalem and the temple were destroyed. The warning of Jesus contains two steps. First is the sign to flee, and thereafter the persecution. In the fulfillment of the warning in the fifth and sixth centuries the Christians separated from the corrupt Roman church before 538, and then the persecution began.

Site n’afọ 66 ruo n’afọ 70 AD, ndị isi agha Rom abụọ wakporo Jerusalem. Ndị isi agha abụọ ahụ, Cestius na Titus, malitere site n’ịgbachibido obodo ahụ gburugburu, ma ọ bụ naanị otu n’ime ha wepụrụ onwe ya n’ịgbachibido ahụ ruo obere oge, nke n’usoro nlekọta Chineke nyere ndị Kraịst ohere ịgbapụ. Ọ bụ n’ịgbachibido mbụ ahụ n’okpuru Cestius ka ndị Kraịst ghọtara ịdọ aka ná ntị ahụ ka ha gbapụ. Mgbe Titus bịarutere iji gaa n’ihu agha ahụ megide Jerusalem n’afọ 70 AD, ọ malitere site n’ịgbachibido obodo ahụ gburugburu, ọ kwụsịghịkwa ruo mgbe e bibiri Jerusalem na ụlọ nsọ ahụ. Ịdọ aka ná ntị nke Jizọs nwere nzọụkwụ abụọ. Nke mbụ bụ ihe ịrịba ama ahụ ka a gbapụ, ma mgbe nke ahụ gasịrị mkpagbu ahụ amalite. N’ime mmezu nke ịdọ aka ná ntị ahụ n’ime narị afọ nke ise na nke isii, ndị Kraịst kewapụrụ onwe ha n’aka ụka Rom rere ure tupu afọ 538, mgbe ahụkwa mkpagbu ahụ amalite.

Paul is very clear that all the recorded history of ancient Israel was written for those living in the last days, and that all those histories were types, although the Greek word “typos,” meaning types is translated as ensamples in his classic presentation of this truth.

Pọl kwuru nke ọma nke ukwuu na e dere akụkọ ihe mere eme nile e dekọrọ banyere Izrel oge ochie maka ndị bi n’ụbọchị ikpeazụ, nakwa na akụkọ ndị ahụ nile bụ ihe nnọchianya, ọ bụ ezie na n’ọkọnọ ya a ma ama nke eziokwu a, a sụgharịrị okwu Grik ahụ “typos,” nke pụtara ụdị ma ọ bụ ihe nnọchianya, dị ka “ensamples.”

> Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.

> Ugbu a ihe ndị a niile dakwasịrị ha dị ka ihe nlereanya: e dekwara ha maka ịdọ anyị aka ná ntị, ndị ọgwụgwụ nke ụwa bịakwasịrị. 1 Kọrịnt 10:11.

The histories in chapter ten which Paul uses to set the context for this truth was not a history of ancient Israel acting righteously.

Akụkọ ihe ndị dị n’isi nke iri, nke Pọl ji tọọ ọnọdụ maka eziokwu a, abụghị akụkọ banyere Izrel oge ochie ka ọ na-eme omume ezi omume.

> But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. 1 Corinthians 10:5–9.

> Ma n’ọtụtụ n’ime ha ka Chineke adịghị enwe ezi mmasị: n’ihi na e meriri ha n’ọzara. Ugbu a, ihe ndị a ghọrọ ihe atụ nye anyị, ka anyị ghara ịgụsi agụụ ike n’ihe ọjọọ, dịka ha onwe ha gụrụsi agụụ ike. Ekwela ka unu bụrụ ndị na-ekpere arụsị, dịka ụfọdụ n’ime ha bụ; dịka e dere, Ndị mmadụ nọdụrụ ala iri ihe na ịṅụ ihe ọṅụṅụ, wee bilie igwu egwu. Ekwela ka anyị akwa iko, dịka ụfọdụ n’ime ha kwara iko, ma puku iri abụọ na atọ daa n’otu ụbọchị. Ekwela kwa ka anyị nwalee Kraịst, dịka ụfọdụ n’ime ha nwara ya, agwọ wee bibie ha. 1 Ndị Kọrịnt 10:5–9.

Sacred history is a record of both the righteousness and unrighteousness of God’s people, but in either record the history is still a type for God’s people living in the last days. The history of the rebellion in Minneapolis in 1888, is a record of unrighteousness, in spite of what Adventist historians’ claim. The rebellion was so profound that Ellen White determined to leave the meeting, and only stayed because an angel told her it was her responsibility to stay and record the rebellion that was a parallel to the rebellion of Korah, Dathan and Abiram in the history of Moses. At that meeting the mighty angel of Revelation chapter eighteen descended, but the message He brought was rejected.

Akụkọ ihe mere eme dị nsọ bụ ndekọ nke ma ezi omume ma ajọ omume nke ndị Chineke, ma n’agbanyeghị nke ọ bụla n’ime ndekọ abụọ ahụ, akụkọ ihe mere eme ahụ ka bụ ihe nnọchianya nye ndị Chineke bi n’ụbọchị ikpeazụ. Akụkọ banyere nnupụisi ahụ dị na Minneapolis n’afọ 1888 bụ ndekọ nke ajọ omume, n’agbanyeghị ihe ndị ọkà mmụta akụkọ ihe mere eme nke Adventist na-ekwu. Nnupụisi ahụ miri emi nke ukwuu nke mere na Ellen White kpebiri ịhapụ nzukọ ahụ, ma ọ nọgidere naanị n’ihi na mmụọ ozi gwara ya na ọ bụ ọrụ dịịrị ya ịnọgide ma dekọọ nnupụisi ahụ, nke bụ ihe yiri nnupụisi Kora, Datan na Abiram n’akụkọ ihe mere eme nke Moses. N’ọgbakọ ahụ, mmụọ ozi dị ike nke Mkpughe isi nke iri na asatọ rịdatara, ma a jụrụ ozi ọ wetara.

That history typified September 11, 2001, when the great buildings of New York city were brought down. That history included the first Sunday law bill that was to be introduced by Senator Blair. His efforts to enforce Sunday as a National Day of Worship failed, but it was part of a sacred history that typified the last days. Senator Blair’s bill was the warning to flee the cities. Before 1888 when Sister White spoke of the necessity of living out of the cities, she spoke in the future tense. She pointed to a time in the near future when God’s people must move to the country. After 1888, all of Sister White’s references to the necessity of country living placed her counsel in the context that the time to be in the country had already arrived. The Blair bill in 1888, was the sign of Sunday enforcement, as Luke put it, in a place where it ought not be. Sunday enforcement was not to be brought into the Congress of the United States, for it was a denial of a primary principle of the Constitution.

Akụkọ ihe mere eme ahụ bụ ihe nnọchianya nke Septemba 11, 2001, mgbe a kwaturu nnukwu ụlọ ndị dị n’obodo New York. Akụkọ ahụ gụnyekwara iwu mbụ banyere ụbọchị Sọnde nke Senetọ Blair ga-ebute. Mgbalị ya ime ka e debe Sọnde dịka Ụbọchị Ofufe Mba dara ada, ma ọ bụ akụkụ nke akụkọ nsọ nke bụ ihe nnọchianya nke ụbọchị ikpeazụ. Iwu Senetọ Blair bụ ịdọ aka ná ntị ka a gbapụ n’obodo ukwu. Tupu 1888, mgbe Nwannaanyị White kwuru banyere mkpa ọ dị ibi n’èzí obodo ukwu, o kwuru ya n’olu ga-eme n’ọdịnihu. Ọ tụrụ aka n’oge dị nso n’ọdịnihu mgbe ndị nke Chineke ga-akwaga n’ime ime obodo. Mgbe 1888 gachara, ntụaka niile nke Nwannaanyị White banyere mkpa ọ dị ibi n’ime ime obodo tinyere ndụmọdụ ya n’ọnọdụ nke na oge ịbụ n’ime ime obodo eruolalarị. Iwu Blair na 1888 bụ ihe ịrịba ama nke mmanye idebe Sọnde, dịka Luk siri kwuo ya, n’ebe ọ na-ekwesịghị ịdị. E kwesịghị iweta mmanye idebe Sọnde n’ime Kongres nke United States, n’ihi na nke ahụ bụ ịgọnarị otu n’ime ụkpụrụ mbụ nke Iwu Nkịtị ahụ.

The history of 1888 was recorded in order to typify the prophetic history that began on September 11, 2001. The Blair Bill in 1888 typified the Patriot Act of 2001. It was the warning that preceded the actual enforcement of the mark of the beast. No one who is following Christ should be living in a city after September 11, 2001. It was the prophetic siege that directed God’s people to flee. And just as there are two Sunday laws that are the subject of the prophetic model of the last days, as represented by the Sunday laws of pagan and papal Rome, both Sunday laws are preceded by the warning to flee.

E dekọrọ akụkọ ihe mere eme nke 1888 ka ọ bụrụ onyinyo nke akụkọ ihe mere eme amụma nke bidoro na Septemba 11, 2001. Iwu Blair nke 1888 bụ onyinyo nke Iwu Patriot nke 2001. Ọ bụ ịdọ aka ná ntị nke butere tupu etinye n’ọrụ n’ezie akara nke anụ ọhịa ahụ. Ọ dịghị onye ọ bụla na-eso Kraịst kwesịrị ịdị na-ebi n’obodo mgbe Septemba 11, 2001 gasịrị. Ọ bụ nnọchibido amụma ahụ nke nyere ndị Chineke ntụziaka ka ha gbapụ. Ma dịka e nwere iwu ụbọchị Sọnde abụọ bụ isiokwu nke ụkpụrụ amụma nke ụbọchị ikpeazụ, dịka a na-anọchi anya ha site n’iwu ụbọchị Sọnde nke Rom ndị ọgọ mmụọ na nke Rom popu, iwu ụbọchị Sọnde abụọ ahụ abụọ na-abụkwa ndị ịdọ aka ná ntị ka a gbapụ na-ebute ụzọ.

For those who profess to be Seventh-day Adventists, they were to prophetically recognize the Patriot Act as a sign to flee the cities for the country in advance of the soon-coming Sunday law. That very same Sunday law was the sign for God’s other flock who are still in Babylon to flee out of Babylon in advance of the Sunday enforcement that is to be brought upon every nation.

Nye ndị na-ekwupụta na ha bụ Seventh-day Adventists, ha kwesịrị ịmata n’amụma na Patriot Act bụ ihe ịrịba ama nke ịgbapụ n’obodo ukwu gaa n’ime ime obodo tupu iwu Sunday nke na-abịa n’oge na-adịghị anya. Otu iwu Sunday ahụ kwa bụ ihe ịrịba ama nye ìgwè atụrụ ọzọ nke Chineke ndị ka nọ na Babylon ka ha si na Babylon pụta tupu mmanye Sunday ahụ nke a ga-ewetara mba ọ bụla.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Mgbe Amerika, ala nke nnwere onwe n’okwukwe, ga-esonye na Ọchịchị Papal n’ịmanye akọ na uche na n’ịmanye mmadụ ịsọpụrụ sabbath ụgha, a ga-eduba ndị mmadụ nke mba ọ bụla n’ụwa nile ka ha soro ihe atụ ya.” Testimonies, volume 6, 18.

Just as the triple application of the three Elijah’s establishes that there are two classes of God’s people in the last days, the triple application of Rome identifies that there are two distinct Sunday laws. Those who wish to claim that the United States is the robbers of thy people, and therefore the prophetic role of the United States establishes the vision suggest that the soon-coming Sunday law in the United States is the abomination of desolation that Christ identified as a warning for His people to flee from the coming persecution. They fail to identify the distinction between the siege, which is the warning sign to flee, and the second siege that represents when the actual enforcement of a Sunday law begins the persecution of the last days. They fail to address the distinction established upon two witnesses that there is to be two distinct Sunday laws that fulfill prophecy in the last days. In doing so they argue the soon-coming Sunday law in the United States is the warning represented as the abomination of desolation, spoken of by Daniel the prophet, and it is, but not as they define it.

Dịka ngụkọta itinye n’ọrụ ugboro atọ nke ndị Ịlaịja atọ na-eguzobe na e nwere òtù abụọ nke ndị Chineke n’ụbọchị ikpeazụ, otu a kwa, ngụkọta itinye n’ọrụ ugboro atọ nke Rom na-akọwapụta na e nwere iwu Sọnde abụọ dị iche iche. Ndị chọrọ ikwu na United States bụ ndị ohi nke ndị gị, ya mere ọrụ amụma nke United States na-eguzobe ọhụ ahụ, na-atụ aro na iwu Sọnde na-abịa n’oge na-adịghị anya na United States bụ arụ arụsị nke mbibi ahụ Kraịst kpọrọ aha dịka ịdọ aka ná ntị ka ndị Ya gbapụ n’aka mkpagbu na-abịa. Ha anaghị akọwapụta ọdịiche dị n’etiti nnọchibido ahụ, nke bụ ihe ịrịba ama ịdọ aka ná ntị ka a gbapụ, na nnọchibido nke abụọ nke na-anọchi anya mgbe mmejuputa iwu Sọnde n’eziokwu ya malitere mkpagbu nke ụbọchị ikpeazụ. Ha anaghị eleba anya n’ọdịiche ahụ e guzobere n’elu ndị àmà abụọ, na a ga-enwe iwu Sọnde abụọ dị iche iche ga-emezu amụma n’ụbọchị ikpeazụ. N’ime ime otú a, ha na-arụ ụka na iwu Sọnde na-abịa n’oge na-adịghị anya na United States bụ ịdọ aka ná ntị ahụ nke a nọchiri anya ya dịka arụ arụsị nke mbibi, nke Daniel onye amụma kwuru okwu ya, ọ bụkwa ya, ma ọ bụghị dịka ha si akọwa ya.

The Sunday law in the United States is the warning for God’s other flock that is still in Babylon to flee from her communion. It is therefore a warning of the coming Sunday law that is enforced upon all the nations.

Iwu banyere ụbọchị Sọnde na United States bụ ịdọ aka ná ntị nye igwe atụrụ ọzọ nke Chineke nke ka nọ na Babilọn ka ha gbapụ n’ime nnọkọkọrịta ya. Ya mere, ọ bụ ịdọ aka ná ntị banyere iwu ụbọchị Sọnde na-abịa nke a ga-amanye n’ebe mba niile nọ.

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

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

Their claim is that the Sunday law in the United States is identifying the United States as the symbol which establishes the prophetic vision, but in the context of the warning to flee given by Christ, that Sunday law represents a world-wide warning to the eleventh-hour workers to flee from Babylon.

Ihe ha na-ekwu bụ na iwu Sọnde dị na United States na-akọwapụta United States dịka ihe nnọchianya nke na-eguzobe ọhụụ amụma ahụ, ma n’okwu gbasara ịdọ aka ná ntị nke Kraịst nyere ka a gbapụ, iwu Sọnde ahụ na-anọchi anya ịdọ aka ná ntị zuru ụwa ọnụ nye ndị ọrụ awa nke iri na otu ka ha si na Babilọn gbapụ.

When Sister White addresses the warning to flee, she addresses the Sunday law issue that overtakes the whole world. That movement begins at the Sunday law in the United States. She identifies that the Sunday law in the United States is the warning of the coming persecution.

Mgbe Nwanyị White kpọrọ òkù nke ịgbapụ, ọ na-ekwu maka okwu iwu Sọnde nke ga-ekpuchi ụwa dum. Mmegharị ahụ na-amalite n’iwu Sọnde dị na United States. Ọ na-akọwa na iwu Sọnde dị na United States bụ ịdọ aka ná ntị banyere mkpagbu na-abịa.

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

> “Site n’iwu eze ahụ nke na-amanye iwulite ọchịchị pope n’ime mmebi iwu Chineke, mba anyị ga-ekewapụ onwe ya kpamkpam n’ezi omume. Mgbe Protestantism ga-agbatị aka ya gafee olulu nkewa ahụ iji jide aka nke ike Rom, mgbe ọ ga-agafe n’elu omimi ahụ iji kpakọrịta aka na spiritism, mgbe, n’okpuru mmetụta nke njikọ a okpukpu atọ, mba anyị ga-ajụ ụkpụrụ ọ bụla nke Iwu Ntọala ya dị ka ọchịchị Protestant na nke repọblik, ma kwadebe ụzọ maka ịgbasa ụgha na aghụghọ papal, mgbe ahụ anyị pụrụ ịmata na oge eruola maka ọrụ ebube ahụ Setan na-arụ, nakwa na ọgwụgwụ ahụ dị nso.”

> “As the approach of the Roman armies was a sign to the disciples of the impending destruction of Jerusalem, so may this apostasy be a sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return. The people of God will then be plunged into those scenes of affliction and distress which prophets have described as the time of Jacob’s trouble. The cries of the faithful, persecuted ones ascend to heaven. And as the blood of Abel cried from the ground, there are voices also crying to God from martyrs’ graves, from the sepulchers of the sea, from mountain caverns, from convent vaults: ‘How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?’” Testimonies, volume 5, 451.

> “Dị ka ịbịaru nso nke ndị agha Rom bụ ihe ịrịba ama nye ndị na-eso ụzọ ahụ banyere mbibi Jerusalem na-abịa, otu a kwa ndapụ n’ezi-okwukwe a pụrụ ịbụ ihe ịrịba ama nye anyị na ókè ndidi Chineke eruola, na mmehie ajọ omume nke mba anyị ejuwo, nakwa na mmụọ ozi nke ebere na-achọ ịpụ, ghara ịlọghachi ọzọ. Mgbe ahụ a ga-atụba ndị nke Chineke n’ime ọnọdụ ndị ahụ nke ahụhụ na mkpagbu nke ndị amụma kọwara dị ka oge nsogbu Jekọb. Mkpu nke ndị kwesịrị ntụkwasị obi, ndị a na-akpagbu akpagbu, na-arịgo eluigwe. Ma dị ka ọbara Ebel siri tie mkpu site n’ala, otu a kwa e nwere olu ndị ọzọ na-eti mkpu na-arịọ Chineke site n’ili ndị nwụrụ n’ihi okwukwe, site n’ili nke osimiri, site n’ọgba nkume ugwu dị iche iche, site n’ụlọ ili ndị mọnk nwanyị: ‘Ruo ole, O Onyenwe anyị, Onye Nsọ na Onye Ezi-okwu, ka Ị gaghị ekpe ikpe ma mekwaa ka a bọọrọ anyị ọbara ọbọ n’aka ndị bi n’elu ụwa?’” Testimonies, volume 5, 451.

Sister White is identifying the Sunday law in the United States, and identifies it as a “sign” that probationary time for the United States is over. But God’s people in the other nations of the world are also to be confronted with the same test. There is a period of time from the Sunday law in the United States until Michael stands up and human probation closes. When it closes, “the angel of mercy takes her flight.”

Nwannaanyị White na-akọwapụta iwu Sọnde dị na United States, ma na-akọwa ya dị ka “ihe ịrịba ama” na oge nnwale maka United States agwụla. Ma ndị nke Chineke nọkwa n’ọzọ mba nile nke ụwa ga-echekwa ihu otu nnwale ahụ. E nwere oge dị n’etiti iwu Sọnde dị na United States ruo mgbe Maịkel ga-eguzo, ma oge nnwale nke mmadụ emechie. Mgbe e mechiri ya, “mmụọ ozi nke ebere na-apụ n’ụgbọ elu ya.”

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