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# Rome Establishes the Vision - Number Eleven

Rom Na-Eguzobe Ọhụhụ ahụ — Nọmba Iri na Otu

Understanding the Triple Application of Prophecy: September 11, 2001, and the Final Testing Process for Laodicean Adventism

Ịghọta Ngwa Atọ nke Amụma: Septemba 11, 2001, na Usoro Nwalee Ikpeazụ maka Adventizim Laodisia}

Author

Jeff Pippenger

Published

August 30, 2024

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Just as August 11, 1840, confirmed the rules adopted by Miller, after September 11, 2001 it was seen by those willing to see, that the prophetic principles adopted by Future for America were the true biblical methodology of the latter rain, as set forth in Isaiah chapter twenty-eight. The application of reform line upon reform line as set forth in sacred history established that September 11, 2001, was a repetition of August 11, 1840.

Dị nnọọ ka Ọgọst 11, 1840, kwadoro ụkpụrụ ndị Miller nabatara, mgbe Septemba 11, 2001 gasịrị, ndị dị njikere ịhụ hụrụ na ụkpụrụ amụma nke Future for America nabatara bụ ezi usoro Akwụkwọ Nsọ nke mmiri ozuzo ikpeazụ ahụ, dịka e si depụta ya n’Isaiah isi nke iri abụọ na asatọ. Itinye ahịrị mgbanwe n’elu ahịrị mgbanwe, dịka e si gosipụta ya n’akụkọ ihe mere eme dị nsọ, mere ka e guzosie ike na Septemba 11, 2001, bụ ikwughachi nke Ọgọst 11, 1840.

They saw that as the mighty angel of Revelation ten descended in 1840, He typified His descent in 2001. Both angels descended as a prophecy of Islam was fulfilled. The movement then grew as men and women responded to the effectiveness of the methodology. The leadership of Laodicean Seventh-day Adventism was passed by at the time of the end in 1989, and now that church entered into its final testing process, as the Lord began to select the movement of the third angel to be His last-day spokesmen.

Ha hụrụ na dịka mmụọ-ozi ahụ dị ike nke Mkpughe iri siri rịdata n’afọ 1840, O mere ka ọdịda Ya n’afọ 2001 bụrụ ihe atụ ya. Mmụọ-ozi abụọ ahụ rịdatara mgbe amụma banyere Alakụba na-emezu. Mgbe ahụ, ngagharị ahụ toro ka ndị ikom na ndị inyom zaghachiri n’ịrụ ọrụ nke ọma nke usoro ahụ. E lefere ndị ndu nke Adventism nke ụbọchị nke asaa nke Laodisia n’oge ọgwụgwụ n’afọ 1989, ma ugbu a ụka ahụ batara n’usoro ule ikpeazụ ya, dịka Onye-nwe-anyị malitere ịhọpụta ngagharị nke mmụọ-ozi nke atọ ka ha bụrụ ndị nkwuchite Ya nke ụbọchị ikpeazụ.

A premier rule of the rules given for the last days was the triple application of prophecy. Especially so at that time was the triple application of the three woes, which so clearly upheld the event of September 11, 2001. When that truth was honestly investigated, those who were then being led to Jeremiah’s “old paths,” by hearts seeking for the truth, the prophetic fulfillment, along with the validity of the rules of prophetic interpretation adopted by the movement of the third angel.

Otu iwu kachasị mkpa n’ime iwu ndị e nyere maka ụbọchị ikpeazụ bụ itinye amụma n’ọrụ ugboro atọ. Karịsịa n’oge ahụ ka itinye ihe otiti atọ ahụ n’ọrụ ugboro atọ pụtara ìhè, nke kwadoro nke ọma ihe omume nke Septemba 11, 2001. Mgbe a nyochachara eziokwu ahụ n’ezi obi, ndị a nọ na-eduga n’“ụzọ ochie” nke Jeremaya, site n’obi ndị na-achọ eziokwu, mmezu amụma ahụ, tinyere izi ezi nke iwu nkọwa amụma ndị òtù ozi mmụọ ozi nke atọ nakweere.

It was seen that the correct pioneer understanding of the history of the first woe of Revelation chapter nine represented Islam. The false prophet Mohammed was seen to be the king of that history. In that history Islam would attack the Roman Empire, and their mode of warfare was specifically identified as striking suddenly and unexpectedly. In that regard it was understood that the very mode of warfare of Islam provided the etymological roots of the word “assassin.” In that history Islam would hurt the armies of Rome, and the period concluded under the line of a one-hundred-and-fifty-year time prophecy. When that time prophecy ended on July 27, 1449, the time prophecy and history of the second woe began.

A hụrụ na ezi nghọta nke ndị ọsụ ụzọ banyere akụkọ ihe mere eme nke ahúhụ mbụ nke Mkpughe isi nke itoolu nọchiri anya Alakụba. A hụrụ onye amụma ụgha ahụ bụ Mohammed dịka eze nke akụkọ ahụ. N’ime akụkọ ahụ, Alakụba ga-awakpo Alaeze Ukwu Rom, a kọwapụtakwa ụdị agha ha kpọmkwem dịka ịkụ ihe na mberede na n’enweghị atụmanya. N’ihe gbasara nke ahụ, a ghọtara na ụdị agha Alakụba kpọmkwem nyere mgbọrọgwụ etimoloji nke okwu a bụ “assassin.” N’ime akụkọ ahụ, Alakụba ga-emerụ ndị agha Rom ahụ, oge ahụ wee gwụ n’okpuru ahịrị amụma oge nke otu narị afọ na afọ iri ise. Mgbe amụma oge ahụ kwụsịrị n’ụbọchị Julaị 27, 1449, amụma oge na akụkọ ihe mere eme nke ahúhụ nke abụọ malitere.

It began another time-prophecy of three hundred and ninety-one years and fifteen days, that ended on August 11, 1840. In that history the ruler that represented the prophetic work of Islam was Ottman, who had been typified by Mohammed in the history of the first woe. Chapter nine says that in the history of the second woe, Islam would kill the armies of Rome. They would still exercise the mode of warfare, attacking suddenly and unexpectedly, but in that history gunpowder was first invented and employed, so the second woe represented a mode of warfare represented by the assassin’s sudden attack, plus it included explosives.

Ọ malitere amụma oge ọzọ nke narị afọ atọ na iri itoolu na otu, na ụbọchị iri na ise, nke kwụsịrị n’ụbọchị Ọgọst 11, 1840. N’akụkọ ihe mere eme ahụ, onye ọchịchị nke nọchiri anya ọrụ amụma nke Islam bụ Ottman, onye Mohammed nọchiri anya ya n’akụkọ ihe mere eme nke ahụhụ mbụ. Isi nke itoolu na-ekwu na n’akụkọ ihe mere eme nke ahụhụ nke abụọ, Islam ga-egbu ndị agha Rome. Ha ka ga-eji ụdị agha ahụ eme ihe, na-awakpo n’ụzọ mberede na nke a na-atụghị anya ya, ma n’akụkọ ihe mere eme ahụ ka e bu ụzọ chepụta ma jiri ntụ egbe rụọ ọrụ, ya mere ahụhụ nke abụọ nọchiri anya ụdị agha nke ọgụ mberede nke onye ogbu mmadụ na-anọchi anya ya, tinyere na ọ gụnyekwara ihe mgbawa.

On September 11, 2001 the third woe of Islam suddenly struck the spiritual armies of Rome with explosives. That event marked the beginning of several lines of prophetic truth, but it had clearly been established upon the two previous witnesses of the first and second woe. The event clearly demonstrated that just as the empowerment of the Millerite history of August 11, 1840, when the prophecy of Islam of the second woe was fulfilled and the angel of Revelation ten descended, that when the prophecy of Islam of the third woe arrived, it marked the descent of the angel of Revelation eighteen on that date.

N’ụbọchị Septemba 11, 2001, ahụhụ nke atọ nke Islam ji ihe mgbawa kụrie ndị agha ime mmụọ nke Rom na mberede. Ihe omume ahụ kpọrọ akara mmalite nke ọtụtụ ahịrị eziokwu amụma, ma o doo anya na e guzobewo ya n’elu ndị àmà abụọ gara aga nke ahụhụ mbụ na nke abụọ. Ihe omume ahụ gosipụtara n’ezie na, dị nnọọ ka ike e nyere n’akụkọ ihe mere eme Millerite nke Ọgọst 11, 1840, mgbe e mezuru amụma Islam nke ahụhụ nke abụọ ma mmụọ ozi nke Mkpughe iri rịdata, otu a kwa, mgbe amụma Islam nke ahụhụ nke atọ bịarutere, ọ kpọrọ akara nridata nke mmụọ ozi nke Mkpughe iri na asatọ n’ụbọchị ahụ.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Ugbu a ka okwu a na-abịa na ekwupụtala m na a ga-ehichapụ New York site n’ebili mmiri ukwu? Nke a abụghị ihe m kwuworo mgbe ọ bụla. Ekwuwo m na, ka m na-ele nnukwu ụlọ ndị ahụ a na-ewu elu n’ebe ahụ, n’ala ruo n’ala, ‘Lee ihe nkiri dị egwu nke ga-eme mgbe Onyenwe anyị ga-ebili ịma jijiji ụwa nke ukwuu! Mgbe ahụ ka a ga-emezu okwu ndị dị na Mkpughe 18:1–3.’ Isi nke iri na asatọ dum nke Mkpughe bụ ịdọ aka ná ntị banyere ihe na-abịa n’ụwa. Ma enwetaghị m ìhè ọ bụla pụrụ iche gbasara ihe na-abịa n’elu New York, naanị na amaara m na otu ụbọchị a ga-adọda nnukwu ụlọ ndị dị n’ebe ahụ site n’ịtụgharị na ntughari nke ike Chineke. Site n’ìhè e nyere m, amaara m na mbibi dị n’ụwa. Otu okwu sitere n’Onyenwe anyị, otu mmetụ nke ike Ya dị ukwuu, ụlọ ndị a buru ibu ga-ada. Ihe nkiri ga-eme nke ịdị egwu ha anyị enweghị ike iche n’echiche.” Review and Herald, July 5, 1906.

The movement of Future for America was then seen, by those willing to see, as the parallel of the Millerite movement. Islam of the third woe became a primary element of the message from that point onward. Inspiration plainly taught that when the angel of Revelation descended the latter rain would arrive.

Mgbanwe nke Future for America bụzi nke a hụrụ, site n’aka ndị dị njikere ịhụ, dị ka ihe hà n’otu na mmegharị ndị Millerite. Islam nke nsogbu nke atọ ghọrọ akụkụ bụ isi nke ozi ahụ site n’oge ahụ gaa n’ihu. Mkpughe nsọ kụziri n’ụzọ doro anya na mgbe mmụọ ozi nke Mkpughe ga-arịdata, mmiri ozuzo ikpeazụ ga-abịa.

> “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.

> “Mmiri ozuzo nke ikpeazụ ga-adakwasị ndị nke Chineke. Otu mmụọ-ozi dị ike ga-esi n’eluigwe gbadata, a ga-emekwa ka ụwa niile nwuo n’otuto ya.” Review and Herald, Eprel 21, 1891.

As the Lion of the tribe of Judah began to open the broader understanding of the latter rain, He led His people to the book of Joel, which is a primary point of reference of the latter rain. At that point some of those men who had joined the movement post September 11, 2001, determined that the insects of Joel that destroy God’s vine, leading up to the awakening of the Midnight Cry, represented Islam. They could not or would not see that the insects represented Rome.

Ka Ọdụm nke ebo Juda malitere imeghe nghọta sara mbara banyere mmiri ozuzo nke ikpeazụ, O duuru ndị Ya gaa n’akwụkwọ Joel, nke bụ isi ebe a na-atụ aka na ya banyere mmiri ozuzo nke ikpeazụ. N’oge ahụ ụfọdụ n’ime ndị ikom ahụ ndị sonyeere mmegharị ahụ mgbe Septemba 11, 2001 gasịrị, kpebiri na ụmụ ahụhụ ndị ahụ dị na Joel ndị na-ebibi osisi vaịn nke Chineke, ruo n’ịkpọte nke Mkpu Etiti Abalị, nọchiri anya Islam. Ha enweghị ike ma ọ bụ ha achọghị ịhụ na ụmụ ahụhụ ahụ nọchiri anya Rom.

The powerful light that had been brought about by recognizing the triple application of prophecy in regards to the three woes added an unsanctified logical support to their claim that the insects represented Islam. As is always the case, once a private interpretation is entertained a wresting of the Scriptures takes place in an attempt to uphold the false premise. In their work to uphold their view they demonstrated that they did not understand the principle of type and antitype.

Ìhè dídé ahụ siri ike nke sitere n’ịghọta itinye amụma n’ọrụ n’ụzọ atọ gbasara ahụhụ atọ ahụ gbakwụnyere nkwado ezi uche na-adịghị nsọ n’azọrọ ha na ụmụ ahụhụ ahụ nọchiri anya Islam. Dịka ọ na-adị mgbe niile, ozugbo a nabatara nkọwa nke onwe, a na-amalite ịtụgharị Akwụkwọ Nsọ n’ụzọ na-ezighị ezi n’ịgbalị ịkwado ntọala ụgha ahụ. N’ọrụ ha ime ka echiche ha guzoro ike, ha gosipụtara na ha aghọtaghị ụkpụrụ nke ihe-nlereanya na mmezu-ya.

In theological and biblical studies, the terms “type” and “antitype” are used to describe a relationship between two elements, where one prefigures or foreshadows the other. This concept often falls under the broader categories of “shadow” and “substance.”

N’ihe ọmụmụ nkà mmụta okpukpe na nke Akwụkwọ Nsọ, a na-eji mkpụrụokwu ndị a bụ “ụdị” na “mmezu ụdị” kọwaa mmekọrịta dị n’etiti ihe abụọ, ebe otu na-ebu ụzọ gosi ma ọ bụ na-akọwa n’ihu nke ọzọ. Echiche a na-adakarị n’okpuru nkewa sara mbara karịa nke “onyinyo” na “ezi ihe.”

A type is an event, person, or institution in the Old Testament that prefigures or foreshadows a corresponding event, person, or institution in the New Testament. It serves as a symbolic precursor. The antitype is the fulfillment or actualization of the type. It is the reality that was foreshadowed by the type. The concept of “shadow” and “substance” parallels the relationship between type and antitype. The “shadow” represents the (type), whereas the “substance” represents the (antitype).

Ụdị bụ ihe omume, mmadụ, ma ọ bụ usoro e hiwere n’Agba Ochie nke na-egosi tupu oge eruo ma ọ bụ na-akọwa n’ihu ihe omume, mmadụ, ma ọ bụ usoro kwekọrọ na ya n’Agba Ọhụrụ. Ọ na-arụ ọrụ dị ka ihe nnọchianya na-ebute ụzọ. Antịtaịpụ bụ mmezu ma ọ bụ imezu n’eziokwu nke ụdị ahụ. Ọ bụ eziokwu nke ụdị ahụ tụrụ onyinyo ya tupu oge eruo. Echiche nke “onyinyo” na “ihe nke bụ eziokwu ya” na-adakọ na mmekọrịta dị n’etiti ụdị na antịtaịpụ. “Onyinyo” na-anọchi anya (ụdị), ebe “ihe nke bụ eziokwu ya” na-anọchi anya (antịtaịpụ).

> Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: Which are a shadow of things to come; but the body is of Christ. Colossians 2:16, 17.

> Ya mere, ka onye ọ bụla ekpela unu ikpe n’ihe banyere nri, ma ọ bụ n’ihe ọṅụṅụ, ma ọ bụ n’ihe gbasara ụbọchị ememme nsọ, ma ọ bụ ọnwa ọhụrụ, ma ọ bụ ụbọchị izu ike ndị ahụ: ndị bụ onyinyo nke ihe ndị ga-abịa; ma ahụ́ ahụ bụ nke Kraịst. Ndị Kọlọsi 2:16, 17.

> For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. Hebrews 10:1.

> N’ihi na iwu nwere onyinyo nke ihe ọma ndị ga-abịa, ọ bụghịkwa nnọọ oyiyi nke ihe ndị ahụ n’onwe ha, ọ pụghị ime ka ndị na-abịakwute ya zuo oke, site n’àjà ndị ahụ a na-achụ kwa afọ mgbe niile. Ndị Hibru 10:1.

In the post September 11, 2001 controversy over Joel, and the correct identification of papal Rome as symbolized by four insects, thus outlining the progressive destruction of Laodicean Adventism, those arguing that the insects were Islam, not only placed an unsanctified emphasis upon the triple application of the three woes, but they also pointed to types which pointed to the antitype of Rome, and claimed those types actually identified Islam. In doing so, they gave evidence that they either did not truly understand the principle of type and antitype, or they believed misrepresenting the types was a worthy means to justify the end.

N’arụmụka bilitere mgbe Septemba 11, 2001 gasịrị gbasara Joel, na banyere njirimara ziri ezi nke Rom papal dịka e sere ya n’onyinyo site n’ụmụ ahụhụ anọ, nke si otú a kọwaa mbibi na-aga n’ihu nke Adventism Laodisia, ndị na-arụ ụka na ụmụ ahụhụ ahụ bụ Islam, ọ bụghị ya, ọ bụghị nanị na ha tinyere nkwusioru ike na-adịghị edo nsọ n’elu itinye arịrị atọ ahụ n’ọrụ ugboro atọ, kama ha kpọkwara ụdị ndị na-ezo aka n’ezigbo mmezu, ya bụ, Rom, ma kwuo na ụdị ndị ahụ n’ezie na-akọwapụta Islam. N’ime ime nke a, ha nyere ihe àmà na ha maọbụ aghọtaghị n’ezie ụkpụrụ nke ụdị na ihe ọ na-anọchi anya ya n’ezigbo mmezu, maọbụ na ha kweere na ịkọwa ụdị ndị ahụ n’ụzọ na-ezighị ezi bụ ụzọ kwesị ekwesi isi kwado njedebe a chọrọ.

In the current controversy over Rome, there is once again evidence that those holding to the flawed idea that the “robbers” of Daniel chapter eleven, verse fourteen is the United States do not correctly understand both the triple application of prophecy, or the principle of type and antitype.

N’ime esemokwu dị ugbu a banyere Rom, e nwekwara ọzọ ihe àmà na ndị na-ejidesi echiche ezighị ezi ike na “ndị na-apụnara mmadụ ihe” nke Daniel isi nke iri na otu, amaokwu nke iri na anọ, bụ United States, aghọtaghị nke ọma ma itinye-amụma ugboro atọ, ma ọ bụkwa ụkpụrụ nke ihe nnọchianya na mmezu ya.

When those who hold the view that the “robbers” are the United States seek to uphold their position they employ an application of a triple application of the three Rome’s, to supposedly prove that modern Rome, the third manifestation of Rome is the United States. Trusting that they are not purposely bearing false witness, and that they are only manifesting a blind ignorance of the rules of a triple application of prophecy, they employ a prophetic characteristic of the first two Rome’s and argue that a characteristic of Rome’s history identifies modern Rome.

Mgbe ndị ahụ na-ejide echiche na “ndị ohi” ahụ bụ United States chọrọ ịkwado ọnọdụ ha, ha na-eji ngwa nke itinye amụma ugboro atọ banyere Rome atọ ahụ, iji kwuo na Rome nke oge a, bụ ngosipụta nke atọ nke Rome, bụ United States. N’ịtụkwasị obi na ha anaghị ama ụma eburu àmà ụgha, na na ha na-egosipụta naanị amaghị ama kpuru ìsì banyere iwu ndị na-achị itinye amụma ugboro atọ, ha na-eji àgwà amụma nke Rome abụọ mbụ ahụ eme ihe ma na-arụ ụka na àgwà nke akụkọ ihe mere eme Rome na-akọwapụta Rome nke oge a.

Pagan Rome is the first of three prophetic fulfillments of Rome. In Daniel chapter eight pagan Rome is the masculine little horn. In chapter two pagan Rome is statecraft. In Daniel seven pagan Rome divides into a ten-fold kingdom.

Rome nke ndị ọgọ mmụọ bụ nke mbụ n’ime mmezu amụma atọ banyere Rome. N’isi nke asatọ nke Daniel, Rome nke ndị ọgọ mmụọ bụ mpi nta nke nwoke. N’isi nke abụọ, Rome nke ndị ọgọ mmụọ bụ ọchịchị steeti. N’isi nke asaa nke Daniel, Rome nke ndị ọgọ mmụọ kewara bụrụ alaeze akụkụ iri.

The second manifestation of Rome is papal Rome, who in chapter eight is the feminine little horn, and who is churchcraft in chapter two, and who is the horn speaking blasphemies and plucks up three horns in chapter seven. Pagan Rome is a singular power, but papal Rome is a twofold power, representing the papal church as ruling over the statecraft of the previous political structures of pagan Rome. In 1798, the papal power received its deadly wound, but it did not cease to be a church, it only ceased to be a beast of Bible prophecy for the civil power it had previously controlled was removed.

Ngosipụta nke abụọ nke Rom bụ Rom ndị popu, nke n’isi nke asatọ bụ mpi nta nke nwanyị, nke n’isi nke abụọkwa bụ ọchịchị ụka, nke n’isi nke asaa bụkwa mpi ahụ na-ekwu nkwulu megide Chineke ma na-apụtakwa mpi atọ. Rom ndị ọgọ mmụọ bụ otu ike naanị ya, ma Rom ndị popu bụ ike abụọ n’otu, na-anọchi anya ụka ndị popu dịka ọ na-achịkwa ọchịchị steeti nke usoro ndọrọ ndọrọ ọchịchị ndị gara aga nke Rom ndị ọgọ mmụọ. N’afọ 1798, ike ndị popu natara mmerụ ahụ ya na-egbu egbu, ma ọ kwụsịghị ịbụ ụka; naanị ihe ọ kwụsịrị ịbụ bụ anụ ọhịa nke amụma Akwụkwọ Nsọ, n’ihi na e wepụrụ ike ọchịchị obodo nke ọ na-achịbu.

The second Rome is papal Rome and it only functioned as a power (beast) of Bible prophecy when it had the ability to control the power of the state to carry out its blasphemous plans. The first Rome was a singular power, the second Rome was a twofold power and the third Rome is a threefold power. The three manifestations of Rome are governed by the same principles as every triple application of prophecy. Prophetically there are three woes, three Babylon’s, three Rome’s and three Elijah’s. In terms of type and antitype the first two manifestation of any of the triple applications are types which provide the shadow of the third fulfillment, which is the antitype and substance of the triple application of prophecy.

Rom nke abụọ bụ Rom nke ndị Popu, ọ rụkwaara ọrụ naanị dịka ike (anụ ọhịa) nke amụma Akwụkwọ Nsọ mgbe o nwere ikike ijikwa ike nke ọchịchị ka o wee mezuo atụmatụ nkwulu ya megide Chineke. Rom mbụ bụ otu ike pụrụ iche, Rom nke abụọ bụ ike abụọ n’otu, Rom nke atọkwa bụ ike atọ n’otu. Ngosipụta atọ ndị a nke Rom ka a na-achịkwa site n’otu ụkpụrụ ahụ nke na-achịkwa itinye amụma n’ọrụ ugboro atọ ọ bụla. N’amụma, e nwere ahụhụ atọ, Babilọn atọ, Rom atọ, na Ịlaịja atọ. N’ihe gbasara ụdị na ihe ọ na-anọchi anya ya, ngosipụta abụọ mbụ nke itinye amụma n’ọrụ ugboro atọ ọ bụla bụ ụdị, nke na-enye onyinyo nke mmezu nke atọ, nke bụ ihe ọ na-anọchi anya ya n’ezie na isi ihe nke itinye amụma n’ọrụ ugboro atọ ahụ.

With Rome the characteristics of the first two Rome’s identify that both pagan and papal Rome gave the title of Pontifex Maximus to their ruler. Therefore, the title of the ruler of modern Rome would be Pontifex Maximus, a title never attributed to any president of the United States. The first two Rome’s would overcome three geographical obstacles in order to establish the authority upon the throne of their specific period of history. There is no evidence of the United States overcoming three geographical obstacles leading up to 1798.

N’aka Rome, àgwà nke Rome abụọ mbụ ahụ na-egosi na ma Rome nke ndị ọgọ mmụọ ma Rome nke ndị popu nyere onye na-achị ha aha Pontifex Maximus. Ya mere, aha onye na-achị Rome nke oge a ga-abụ Pontifex Maximus, aha a na-atụghị onye isi ala ọ bụla nke United States mgbe ọ bụla. Rome abụọ mbụ ahụ ga-emeri ihe mgbochi ala atọ iji guzobe ikike ha n’elu ocheeze nke oge pụrụ iche nke akụkọ ihe mere eme ha. Enweghị ihe àmà ọ bụla na-egosi na United States meriri ihe mgbochi ala atọ tupu 1798.

The first two Rome’s had a specific period of time identified when they would rule supremely. In verse twenty-four of Daniel eleven pagan Rome is identified ruling for a “time,” or three hundred and sixty years, which it did from the Battle of Actium in 31 BC, until the year 330 AD. Repeatedly papal Rome is identified as ruling for twelve hundred and sixty years after the three horns were removed, from 538 until 1798. In Isaiah chapter twenty-three the United States is identified as reigning for seventy symbolic years, as the days of one king, but it never removed three geographical obstacles in advance of its ruling for seventy symbolic years.

Rom abụọ mbụ ahụ nwere oge a kapịrị ọnụ e ji amata mgbe ha ga-achị n’ike kacha elu. N’amaokwu nke iri abụọ na anọ nke Daniel isi nke iri na otu, a na-akọwa Rom ndị ọgọ mmụọ dịka na-achị maka “oge,” ma ọ bụ afọ narị atọ na iri isii, nke ọ mere site n’Agha Actium n’afọ 31 T.K., ruo n’afọ 330 M.K. Ugboro ugboro a na-akọwa Rom nke ndịozi dị ka na-achị afọ otu puku abụọ na narị isii mgbe e wepụrụ mpi atọ ahụ, site n’afọ 538 ruo 1798. N’Aịzaya isi nke iri abụọ na atọ, a na-akọwa United States dịka na-achị afọ iri asaa nke ihe nnọchianya, dịka ụbọchị nke otu eze, ma o wepụtaghị ihe mgbochi ala atọ tupu ọchịchị ya nke afọ iri asaa nke ihe nnọchianya amalite.

Modern Rome is represented as overcoming the three geographical obstacles of the king of the south, the glorious land and Egypt in Daniel chapter eleven, verses forty to forty-two, and when those three obstacles are defeated and brought into the submission of Rome they then form the threefold union of the dragon, the beast and false prophet. John also informs us that the papal beast’s deadly wound is healed and that it then rules for forty-two symbolic months.

A na-anọchi Rome nke oge a anya dịka ọ na-emeri ihe mgbochi ala atọ nke eze nke ndịda, ala ebube ahụ, na Egypt n’ime Daniel isi nke iri na otu, amaokwu iri anọ ruo iri anọ na abụọ; ma mgbe e merichara ihe mgbochi atọ ahụ ma mee ka ha nọrịa n’okpuru Rome, ha wee bụrụ njikọ atọ ahụ nke dragọn ahụ, anụ ọhịa ahụ, na onye amụma ụgha ahụ. Jọn na-emekwa ka anyị mara na a gwọrọ ọnya na-egbu egbu nke anụ ọhịa papal ahụ, nakwa na o wee chịwa ọchịchị ruo ọnwa iri anọ na abụọ nke ihe nnọchianya.

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:3–5.

> M hụkwara otu n’ime isi ya dịka e merụrụ ya ahụ ruo ọnwụ; a gwọkwara ọnyá ọnwụ ya: ụwa dum wee juo anya soro anụ ọhịa ahụ. Ha wee kpọọ dragọn ahụ isiala nke nyere anụ ọhịa ahụ ike: ha kpọkwara anụ ọhịa ahụ isiala, na-asị, Ònye dị ka anụ ọhịa ahụ? ònye pụrụ ibu agha megide ya? E nyerekwa ya ọnụ nke na-ekwu okwu ukwu na nkwulu Chineke; e nyere ya kwa ikike ịga n’ihu ọnwa iri anọ na abụọ. Mkpughe 13:3–5.

The beast that rules for forty-two symbolic months after its deadly wound is healed is the Roman power.

Anụ ọhịa ahụ nke na-achị maka ọnwa iri anọ na abụọ nke amụma mgbe a gwọchara ọnya ọnwụ ya bụ ike Rome.

> The prophecy of Revelation 13 declares that the power represented by the beast with lamblike horns shall cause ‘the earth and them which dwell therein’ to worship the papacy—there symbolized by the beast ‘like unto a leopard.’ . .. In both the Old and the New World, the papacy will receive homage in the honor paid to the Sunday institution, that rests solely upon the authority of the Roman Church.” The Great Controversy, 578.

> Amụma nke Mkpughe 13 na-ekwupụta na ike ahụ a nọchiri anya ya site n’anụ ọhịa nke nwere mpi ndị yiri nke nwa atụrụ ga-eme ka “ụwa na ndị bi n’ime ya” fee ndị papacy ofufe—nke a nọchiri anya ebe a site n’anụ ọhịa ahụ “dị ka agụ.” ... N’ụwa Ochie na n’Ụwa Ọhụrụ, ndị papacy ga-anata nsọpụrụ n’ime nsọpụrụ a na-enye ụlọọrụ ụbọchị Sọnde, nke dabere naanị n’elu ikike Chọọchị Rom.” The Great Controversy, 578.

Pagan, the first Rome, ruled supremely for three hundred and sixty years in fulfillment of Daniel chapter eleven, verse twenty-four, and it did so after it removed three geographical obstacles in fulfillment of Daniel chapter eight, verse nine.

Rome nke ndị ọgọ mmụọ, nke mbụ, chịrị n’ike kasị elu ruo afọ narị atọ na iri isii n’ime mmezu nke Daniel isi nke iri na otu, amaokwu nke iri abụọ na anọ, ọ mekwara nke a mgbe o wepụrụ ihe mgbochi ala atọ n’ime mmezu nke Daniel isi nke asatọ, amaokwu nke itoolu.

Papal, the second Rome ruled supremely for twelve hundred and sixty years in fulfillment of several passages of Scripture, and it did so after it removed three geographical obstacles in fulfillment of Daniel chapter seven, verses eight and twenty.

Papal, Rom nke abụọ, chịrị n’oke ikike ruo afọ otu puku abụọ narị isii, n’ime mmezu nke ọtụtụ akụkụ Akwụkwọ Nsọ, ma o mere nke a mgbe o wepụrụ ihe mgbochi ala atọ, n’ime mmezu nke Daniel isi nke asaa, amaokwu nke asatọ na nke iri abụọ.

Modern Rome overcomes the king of the south in verse forty of Daniel eleven, and then in verse forty-one it overcomes the glorious land and in verse forty-two it overcomes Egypt. Modern Rome is the king of the north of Daniel chapter eleven.

Rom nke oge a na-emeri eze nke ndịda na amaokwu nke iri anọ nke Daniel iri na otu, wee n’amaokwu nke iri anọ na otu ọ na-emeri ala ahụ dị ebube, ma n’amaokwu nke iri anọ na abụọ ọ na-emeri Ijipt. Rom nke oge a bụ eze nke ugwu nke Daniel isi nke iri na otu.

Pagan, the first Rome, was a persecuting power, and papal, the second Rome, was a persecuting power and therefore modern Rome will be a persecuting power.

Rome nke ndị ọgọ mmụọ, bụ́ Rome mbụ, bụ ike na-akpagbu mmadụ; Rome nke papal, bụ́ Rome nke abụọ, bụkwa ike na-akpagbu mmadụ; ya mere Rome nke oge a ga-abụ ike na-akpagbu mmadụ.

The United States will participate in the third persecution accomplished by modern Rome, but this doesn’t identify the United States as the papal power, it simply identifies a characteristic of the United States’ relationship to the papal power in the last days.

United States ga-esonye n’ime mkpagbu nke atọ Rom nke oge a ga-emezu, ma nke a anaghị akọwa United States dịka ike papal; ọ na-egosi nanị otu àgwà nke mmekọrịta United States na ike papal n’ụbọchị ikpeazụ.

Those who wish to argue that the United States is the “robbers of thy people” in the last days employ the triple application of the three Rome’s to incorrectly identify the United States. The flawed method they employ in the context of a triple application is based upon identifying a characteristic of the first two Rome’s, and insisting that a prophetic characteristic of Rome, and not Rome itself, is the third Rome.

Ndị na-achọ ịrụ ụka na United States bụ “ndị ohi nke ndị gị” n’ụbọchị ikpeazụ na-eji itinye n’ọrụ ugboro atọ nke Rome atọ ahụ mee ka ha mata United States n’ụzọ na-ezighị ezi. Ụzọ ezighi ezi ha na-eji n’okwu gbasara itinye n’ọrụ ugboro atọ dabere n’ịmata otu njirimara nke Rome abụọ mbụ ahụ, ma na-ekwusi ike na njirimara amụma nke Rome, ọ bụghịkwa Rome n’onwe ya, bụ Rome nke atọ ahụ.

They identify Constantine’s first historical Sunday law in 321 AD, and then papal Rome’s Sunday law in 538 AD, to claim the soon-coming Sunday law in the United States defines the United States as modern Rome, and they also mix their flawed application by associating Jesus’ warning to flee when the “abominations of desolation” spoken of by Daniel, as the Sunday law. The “abomination of desolation” Jesus spoke of, points to two Sunday laws in the last days, but it is a very different symbolism in that it is a warning to flee, not the warning to shun the mark of the beast. Their flawed idea doesn’t even address that there are two specific Sunday laws in the last days.

Ha na-akọwa iwu mbụ nke Sunday nke Constantine n’akụkọ ihe mere eme n’afọ 321 AD, ma mesịa iwu Sunday nke Rome nke ndị popu n’afọ 538 AD, iji kwuo na iwu Sunday nke na-abịa n’oge na-adịghị anya na United States na-akọwa United States dịka Rome nke oge a; ha na-agwakọtakwakwa ntụgharị ha ezughị okè site n’ijikọta ịdọ aka ná ntị Jisọs banyere ịgbapụ ọsọ mgbe “ihe arụ nke nkịtị” Daniel kwuru banyere ya pụtara, dịka iwu Sunday. “Ihe arụ nke nkịtị” Jisọs kwuru banyere ya na-atụ aka n’iwu Sunday abụọ n’ụbọchị ikpeazụ, ma ọ bụ nnọọ akara amụma dị iche, n’ihi na ọ bụ ịdọ aka ná ntị ka a gbapụ ọsọ, ọ bụghị ịdọ aka ná ntị ka a zere akara nke anụ ọhịa ahụ. Echiche ha ezughị okè adịghịkwa ọbụna elebara eziokwu ahụ anya na e nwere iwu Sunday abụọ kpọmkwem n’ụbọchị ikpeazụ.

> When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains: Let him which is on the housetop not come down to take any thing out of his house: Neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath day. Matthew 24:15–20.

> Ya mere, mgbe unu ga-ahụ ihe arụ nke mbibi ahụ, nke e kwuru okwu banyere ya site n’ọnụ Daniel onye amụma, ka o guzo n’ebe nsọ, (onye ọbụla na-agụ ya, ka ọ ghọta:) mgbe ahụ ka ndị nọ na Judia gbalaga n’ugwu dị iche iche: ka onye nọ n’elu ụlọ ghara ịrịda iburu ihe ọ bụla n’ụlọ ya pụta: onye nọkwa n’ubi alaghachikwala azụ iburu uwe ya. Ahụhụ ga-adịrịkwa ndị dị ime, na ndị na-enye ụmụ ha ara n’ụbọchị ndị ahụ! Ma kpeenu ekpere ka mgbapụ unu ghara ịdị n’oge oyi, ma ọ bụ n’ụbọchị izu ike. Matthew 24:15–20.

“The abomination of desolation, spoken of by Daniel the prophet,” was a sign which Jesus gave to His people that identified when they should flee from the coming destruction of Jerusalem as pagan Rome besieged and thereafter destroyed the sanctuary and city from the year 66 to the year 70 AD.

“Arụ arụ nke mbibi, nke Daniel onye amụma kwuru banyere ya,” bụ ihe ịrịba ama Jisọs nyere ndị Ya nke mere ka a mata mgbe ha ga-agbapụ n’ihu mbibi ahụ na-abịa nke Jerusalem, mgbe Rom ndị ọgọ mmụọ nọchibidoro ma mesịa bibie ebe nsọ na obodo ahụ site n’afọ 66 ruo n’afọ 70 AD.

> “Jesus declared to the listening disciples the judgments that were to fall upon apostate Israel, and especially the retributive vengeance that would come upon them for their rejection and crucifixion of the Messiah. Unmistakable signs would precede the awful climax. The dreaded hour would come suddenly and swiftly. And the Saviour warned His followers: ‘When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) then let them which be in Judea flee into the mountains.’ Matthew 24:15, 16; Luke 21:20, 21. When the idolatrous standards of the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight. When the warning sign should be seen, those who would escape must make no delay. . ..

> “Jizọs kwupụtara n’ihu ndị na-eso ụzọ ya na-ege ntị ikpe ndị ahụ ga-adakwasị Izrel dapụrụ n’okwukwe, ma karịsịa ntaramahụhụ nkwụghachi ahụ ga-abịakwasị ha n’ihi ịjụ ha jụrụ Mesaya na n’ihi ịkpọgide Ya n’obe. Ihe ịrịba ama ndị doro anya nke a na-apụghị imehie ga-ebute njedebe ahụ dị egwu ụzọ. Oge ahụ a na-atụ egwu ga-abịa na mberede, na kwa ngwangwa. Ma Onye Nzọpụta dọrọ ndị na-eso ụzọ Ya aka ná ntị, sị: ‘Ya mere, mgbe unu ga-ahụ ihe arụ nke ime ka ebe bụrụ ihe tọgbọrọ n’efu, nke Daniel onye amụma kwuru banyere ya, ka o guzo n’ebe nsọ, (onye na-agụ ya, ya ghọta ya:) mgbe ahụ ka ndị nọ na Judia gbaga n’ugwu.’ Matiu 24:15, 16; Luk 21:20, 21. Mgbe a ga-eguzobe ụkpụrụ ofufe arụsị nke ndị Rom n’ala nsọ ahụ, nke gbatịrị ihe dị ka furlong ole na ole n’èzí mgbidi obodo ahụ, mgbe ahụ ka ndị na-eso ụzọ Kraịst ga-achọta nchekwa n’ịgbapụ. Mgbe a ga-ahụ ihe ịrịba ama ịdọ aka ná ntị ahụ, ndị ga-agbanahụ aghaghị ịghara ime oge ọ bụla....”

> “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, 25, 30.

> “Ọ dịghị otu Onye Kraịst nwụrụ n’ime mbibi nke Jerusalem. Kraịst enyeworị ndị na-eso ụzọ Ya ịdọ aka ná ntị, ndị niile kweere n’okwu Ya wee na-eche 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’azụ Jordan.” The Great Controversy, 25, 30.

As the year 538 approached, the Christians of that era recognized that the church had been corrupted by a compromise with the religion of paganism, and based upon the warning of Christ, and in conjunction with the light given through the apostle Paul’s testimony in Second Thessalonians chapter two, they fled into the prophetic wilderness of the twelve hundred and sixty years.

Ka afọ 538 na-eru nso, Ndị Kraịst nke oge ahụ matara na e emerụwo ụka site n’ime nkwekọrịta ya na okpukpe ikpere arụsị, ma dabere n’ịdọ aka ná ntị nke Kraịst, ma na njikọ ya na ìhè e nyere site n’ịgba ama nkeozi Pọl n’Akwụkwọ Nsọ nke Abụọ nke Ndị Tesalonaịka isi nke abụọ, ha gbara ọsọ banye n’ọzara amụma nke afọ puku abụọ na narị atọ na iri isii.

> “But before the coming of Christ, important developments in the religious world, foretold in prophecy, were to take place. The apostle declared: ‘Be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. 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 worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’

> “Ma tupu Kraịst abịa, mmepe dị mkpa n’ụwa okpukpe, ndị e buru amụma ha n’amụma, ga-ebu ụzọ mee. Onyeozi ahụ kwuru, sị: ‘Ekwela ka a kpalie unu ngwa ngwa n’uche, ma ọ bụ ka obi lọọ unu mmiri, ma ọ bụ site n’mmụọ, ma ọ bụ site n’okwu, ma ọ bụ site n’akwụkwọ ozi dị ka o si n’aka anyị pụta, dịka ụbọchị Kraịst adịlarị nso. Ka onye ọbụla ghara iduhie unu n’ụzọ ọbụla: n’ihi na ụbọchị ahụ agaghị abịa, ma ọ bụrụ na ọ bụghị na ọpụpụ n’ezi okwukwe ebute ụzọ bịara, ka e wee kpughee nwoke ahụ nke mmehie, nwa nke la n’iyi; onye na-emegide ma na-ebuli onwe ya elu karịa ihe niile a na-akpọ Chineke, ma ọ bụ nke a na-efe ofufe; nke mere na ya dịka Chineke na-anọdụ n’ụlọ nsọ Chineke, na-egosi onwe ya na ya bụ Chineke.’”

> “Paul’s words were not to be misinterpreted. It was not to be taught that he, by special revelation, had warned the Thessalonians of the immediate coming of Christ. Such a position would cause confusion of faith; for disappointment often leads to unbelief. The apostle therefore cautioned the brethren to receive no such message as coming from him, and he proceeded to emphasize the fact that the papal power, so clearly described by the prophet Daniel, was yet to rise and wage war against God’s people. Until this power should have performed its deadly and blasphemous work, it would be in vain for the church to look for the coming of their Lord. ‘Remember ye not,’ Paul inquired, ‘that, when I was yet with you, I told you these things?’

> “A ghọtaghị okwu Pọl n’ụzọ na-ezighị ezi. E kwesịghị ịkụzi na ọ bụ ya, site n’okpughe pụrụ iche, dọrọ ndị Tesalonaịka aka ná ntị banyere ọbịbịa Kraịst nke ga-eme ozugbo. Ọnọdụ dị otu a ga-ebute mgbagwoju anya n’okwukwe; n’ihi na ndakpọ olileanya na-edugakarị n’ekweghị ekwe. Ya mere, onye-ozi ahụ dụrụ ụmụnna ahụ ọdụ ka ha ghara ịnabata ozi dị otu a dị ka nke si n’aka ya bịa, ọ gara n’ihu mesie eziokwu ahụ ike na ike popu ahụ, nke amụma Daniel kọwara nke ọma, ka ga-ebili ma lụso ndị nke Chineke agha. Ruo mgbe ike a ga-arụzu ọrụ ya na-egbu egbu ma na-ekwulu Chineke, ọ ga-abụ ihe efu nye nzukọ ahụ ile anya maka ọbịbịa nke Onyenwe ha. ‘Ọ̀ bụ na unu echetaghị,’ ka Pọl jụrụ, ‘na mgbe m ka nọ n’etiti unu, agwara m unu ihe ndị a?’”

> “Terrible were the trials that were to beset the true church. Even at the time when the apostle was writing, the ‘mystery of iniquity’ had already begun to work. The developments that were to take place in the future were to be ‘after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish.’

> “Nnukwu ma dị egwu bụ ọnwụnwa ndị ga-abịakwasị ezi nzukọ Kraịst. Ọbụna n’oge ahụ onyeozi ahụ na-ede, ‘ihe omimi nke ajọ omume’ amalitela ịrụ ọrụ. Mmepe ndị ga-eme n’ọdịnihu ga-abụ ‘dị ka ọrụ Setan, n’ike niile na ihe ịrịba ama na ọrụ ebube ụgha, na aghụghọ niile nke ajọ omume n’ime ndị na-ala n’iyi.’”

> “Especially solemn is the apostle’s statement regarding those who should refuse to receive ‘the love of the truth.’ ‘For this cause,’ he declared of all who should deliberately reject the messages of truth, ‘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.’ Men cannot with impunity reject the warnings that God in mercy sends them. From those who persist in turning from these warnings, God withdraws His Spirit, leaving them to the deceptions that they love.” Acts of the Apostles, 265, 266.

> “Nke ka dị mkpa nke ukwuu n’ịtụ egwu bụ okwu onyeozi ahụ kwuru banyere ndị ga-ajụ ịnata ‘ịhụnanya nke eziokwu.’ ‘N’ihi nke a,’ ka o kwuru banyere ndị niile ga-akpachara anya jụ ozi nile nke eziokwu, ‘Chineke ga-ezitere ha aghụghọ dị ike, ka ha wee kwere ụgha: ka e wee maa ha niile ikpe, ndị na-ekweghị eziokwu, kama ndị nwere mmasị n’ajọ omume.’ Ndị mmadụ apụghị n’enweghị ntaramahụhụ ịjụ ịdọ aka ná ntị ndị Chineke n’ebere Ya na-ezigara ha. N’ebe ndị na-anọgide n’ịtụgharị azụ site n’ịdọ aka ná ntị ndị a nọ, Chineke na-ewepụ Mmụọ Ya, na-ahapụ ha n’aghụghọ ndị ahụ ha hụrụ n’anya.” Acts of the Apostles, 265, 266.

The compromise between paganism and the church was the warning sign that led the Christians of that era to separate from papal Rome, but it should be noted that the light that Paul contributed to Jesus’ warning to flee, is the same passage that William Miller came to understand that “the daily” of the book of Daniel represented pagan Rome. The prophetic relationship between pagan Rome restraining, and then falling away in order for papal Rome to ascend to the throne was a truth that must be understood, for the consequences of not recognizing that the prophetic relationship would bring strong delusion upon those who did not love that truth. Sister White addresses the same history:

Nkwekọrịta dị n’etiti ikpere arụsị na ụka bụ akara ịdọ aka ná ntị nke duru Ndị Kraịst nke oge ahụ ka ha kewapụ onwe ha na Rom nke ndị poopu, ma ekwesịrị ịrịba ama na ìhè nke Pọl tinyere n’ịdọ aka ná ntị Jizọs banyere ịgbapụ bụ otu akụkụ Akwụkwọ Nsọ ahụ ka William Miller ghọtara na “ihe a na-eme kwa ụbọchị” nke dị n’akwụkwọ Daniel nọchiri anya Rom nke ikpere arụsị. Mmekọrịta amụma dị n’etiti Rom nke ikpere arụsị na-egbochi, ma mesịa dapụ n’ụzọ ka Rom nke ndị poopu wee rịgoro n’ocheeze, bụ eziokwu a ga-aghọta, n’ihi na nsonaazụ nke ịghara ịmata mmekọrịta amụma ahụ ga-ewetara ndị na-ahụghị eziokwu ahụ n’anya aghụghọ siri ike. Nwanyị White na-ekwu maka otu akụkọ ihe mere eme ahụ:

> “It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.

> “Ọ chọrọ ọgụ siri ike nke jupụtara n’ọnọdụ mberede ka ndị ga-anọgide na-ekwesị ntụkwasị obi guzosie ike megide aghụghọ na ihe arụ ndị e zoro n’okpuru uwe ndị nchụàjà ma webata n’ime ụka. A naghị anabata Baịbụl dịka ụkpụrụ okwukwe. A kpọrọ ozizi nke nnwere onwe n’ihe banyere okpukpe ịjụ okwukwe, a kpọrọkwa ndị na-akwado ya asị ma machibido ha.

> “After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” The Great Controversy, 45, 46.

> “Mgbe ọgụ dị ogologo ma sie ike gasịrị, ndị ntakịrị ahụ kwesịrị ntụkwasị obi kpebiri ikewapụ njikọ nile ha na chọọchị ahụ dapụrụ n’ezi okwukwe, ma ọ bụrụ na ọ ka jụ ịtọhapụ onwe ya n’ụgha na ikpere arụsị. Ha hụrụ na nkewa bụ ihe dị mkpa kpamkpam ma ọ bụrụ na ha ga-erube isi n’okwu Chineke. Ha enweghị ike ikwe ka njehie ndị na-eweta ọnwụ nye mkpụrụobi ha nọgide, ma were kwa nke ahụ bụrụ ihe atụ nke ga-etinye okwukwe ụmụ ha na ụmụ ụmụ ha n’ihe ize ndụ. Iji mee ka udo na ịdị n’otu dịrị, ha dị njikere ime nkwenye ọ bụla nke kwekọrọ n’ịbụ ndị kwesiri ntụkwasị obi nye Chineke; ma ha chere na ọbụna udo ga-abụ ihe a zụtara oke ọnụ ma ọ bụrụ na e jiri ịchụ àjà ụkpụrụ zụta ya. Ọ bụrụ na a pụrụ inweta ịdị n’otu naanị site n’ịkwekọrịta n’eziokwu na ezi omume, mgbe ahụ ka ọdịiche dịrị, ọbụna agha.” The Great Controversy, 45, 46.

The prophetic relationship between the United States and the papacy in the last days has been typified, and emphasized, by Paul’s identification of the relationship between pagan and papal Rome leading up to 538 AD. In the triple application of Rome, pagan Rome fulfilled Jesus words identifying the abomination of desolation as a sign to flee, and papal Rome also fulfilled Jesus’ words. Sister White identifies another fulfillment of Christ’s words.

E gosiri ma mee ka e sie ike n’amụma bụ́ mmekọrịta dị n’etiti United States na ọchịchị ndị pope n’ụbọchị ikpeazụ, site n’otú Pọl si kọwaa mmekọrịta dị n’etiti Rome nke ndị mba ọzọ na Rome nke ndị pope tupu afọ 538 AD. N’ọrụ ugboro atọ nke Rome, Rome nke ndị mba ọzọ mezuru okwu Jizọs nke kọwara arụ arụ nke mbibi dịka ihe ịrịba ama iji gbalaga, ma Rome nke ndị pope mezukwara okwu Jizọs. Nwanyịnna White na-akọwapụta mmezu ọzọ nke okwu Kraịst.

> “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.

> “Ọ dịkwaghị ugbu a oge ka ndị nke Chineke na-etinye ịhụnanya ha, ma ọ bụ na-akpakọba akụ ha n’ime ụwa. Oge ahụ adịghị anya, mgbe, dịka ndị mbụ na-eso ụzọ ahụ, a ga-amanye anyị ịchọ ebe mgbaba n’ebe tọgbọrọ n’efu na ebe naanị mmadụ nọ. Dịka nnọchibido nke ndị agha Rom megide Jerusalem bụ ihe ịrịba ama maka mgbapụ nye Ndị Kraịst Judia, otu a ka ịnara ọchịchị n’aka n’akụkụ nke mba anyị n’iwu nke na-amanye idobe sabbath nke papal ga-abụ ịdọ aka ná ntị nye anyị. Mgbe ahụ ka ọ ga-abụ oge ịhapụ nnukwu obodo ndị ahụ, dịka nkwadebe maka ịhapụ obere obodo ndị ahụ gaa n’ụlọ ndị dịpụrụ adịpụ n’ebe zoro ezo n’etiti ugwu.” Testimonies, volume 5, 464.

For the Christians of Christ’s time period the warning identified when to flee Jerusalem. In the fifth and sixth century the warning for the Christians led them to flee into the wilderness.

N’oge nke Kraịst, ịdọ aka ná ntị ahụ mere ka Ndị Kraịst mata oge ha ga-agbapụ na Jerusalem. N’arọ nke ise na nke isii, ịdọ aka ná ntị ahụ mere ka Ndị Kraịst gbapụ banye n’ọzara.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. . .. And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. Revelation 12:6, 15–17.

> Nwanyị ahụ wee gbaga n’ọzara, ebe o nwere ebe Chineke kwadebere, ka e wee zụọ ya nri n’ebe ahụ otu puku ụbọchị abụọ narị na ụbọchị iri isii.... E wee nye nwanyị ahụ nku abụọ nke nnukwu ugo, ka o wee fee banye n’ọzara, n’ebe ya, ebe a na-azụ ya maka otu oge, na oge dị iche iche, na ọkara oge, pụọ n’ihu agwọ ahụ. Agwọ ahụ wee si n’ọnụ ya wụsa mmiri dị ka idei mmiri n’azụ nwanyị ahụ, ka o wee mee ka idei mmiri ahụ buru ya pụọ. Ala wee nyere nwanyị ahụ aka; ala wee meghee ọnụ ya, ilo idei mmiri ahụ nke dragọn ahụ si n’ọnụ ya wụsa. Dragọn ahụ wee were nwanyị ahụ ezigbo iwe, gaa ibu agha megide fọdụrụ n’ime mkpụrụ ya, ndị na-edebe iwu Chineke, ma nwee àmà nke Jisọs Kraịst. Mkpughe 12:6, 15–17.

Jesus always illustrates the end of a thing with the beginning of the thing, for He is Alpha and Omega. The warning of the abomination of desolation in the history of papal Rome was recognized when the papal power was recognized as standing in the holy place.

Jisọs na-eji mmalite nke ihe kọwaa njedebe ya mgbe niile, n’ihi na Ọ bụ Alfa na Omega. A ghọtara ịdọ aka ná ntị banyere ihe arụ nke mbibi n’akụkọ ihe mere eme nke Rom ndị popu mgbe a ghọtara ikike ndị popu dị ka nke na-eguzo n’ebe nsọ.

The warning is recorded by Matthew, Mark and Luke, and each reference has a slight variation of words. Matthew states, “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place,” and Mark states, “when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not.” Luke states, “when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains.”

Matiu, Mak na Luk dere ihe ndekọ banyere ịdọ aka ná ntị a, ma n’ihe ntụaka nke ọ bụla e nwere ntakịrị mgbanwe n’okwu e ji kwuo ya. Matiu sịrị, “Ya mere, mgbe unu ga-ahụ ihe arụ nke mbibi ahụ, nke e kwuru banyere ya site n’aka Daniel onye-amụma, ka o guzo n’ebe nsọ,” ma Mak sịrị, “mgbe unu ga-ahụ ihe arụ nke mbibi ahụ, nke e kwuru banyere ya site n’aka Daniel onye-amụma, ka o guzo n’ebe ọ na-ekwesịghị.” Luk sịrị, “mgbe unu ga-ahụ Jerusalem ka ndị agha gbara ya gburugburu, mgbe ahụ maranụ na mbibi ya adịwo nso. Mgbe ahụ ka ndị nọ na Judaea gbaga n’ugwu.”

All three testimonies apply together. I a more specific application Luke’s reference of Jerusalem being compassed with armies identifies the warning that when pagan Rome began its siege against Jerusalem in the year 66 AD, that Christians still in Jerusalem were to immediately flee. Matthew’s reference of “the holy place,” corresponds with Paul identifying the “man of sin” who “sitteth in the temple of God, showing himself that he is God,” thus representing the papal fulfillment of the “abomination of desolation.” Mark identifies the abomination of desolation standing where it ought not, and it corresponds to the warning to flee given to Adventism in the last days. Two of the warnings are associated with the command that whoever reads the warning should understand, and they all address a sign that was to inform the Christians of the era to flee.

Àmà atọ ahụ niile na-arụkọ ọrụ ọnụ. Aga m enye nkọwa ka kpọmkwem. Ntụaka Luk banyere Jerusalem ka e ji ndị agha gbaa gburugburu na-akọwa ịdọ aka ná ntị ahụ na, mgbe Rom nke ndị ọgọ mmụọ malitere nnọchibido ya megide Jerusalem n’afọ 66 AD, ndị Kraịst ka nọ n’ime Jerusalem ga-agbapụ ozugbo. Ntụaka Matiu banyere “ebe nsọ ahụ,” kwekọrọ n’ihe Pọl kọwara dị ka “nwoke nke mmehie” nke “nọ n’ụlọ nsọ Chineke, na-egosi onwe ya na ọ bụ Chineke,” si otú a na-anọchi anya mmezu nke papacy banyere “ihe arụ nke mbibi.” Mak na-akọwa ihe arụ nke mbibi ka ọ na-eguzo n’ebe o kwesịghị iguzo, nke a kwekọrọkwa n’ịdọ aka ná ntị e nyere Adventism ka ọ gbapụ n’ụbọchị ikpeazụ. Abụọ n’ime ịdọ aka ná ntị ndị ahụ jikọtara ya na iwu ahụ na onye ọbụla na-agụ ịdọ aka ná ntị ahụ kwesịrị ịghọta, ha niile na-ekwu banyere ihe ịrịba ama nke ga-eme ka a gwa ndị Kraịst nke oge ahụ ka ha gbapụ.

The false application of a triple application that is misrepresented by those who claim the “robbers of thy people” are the United States, identifies that when the “abomination of desolation” is fulfilled at the Sunday law in the United States, that the Sunday law that then is enforced identifies the United States as Modern Rome, for pagan and papal Rome both previously enforced a Sunday law.

Ntụnyere ụgha nke itinye ya n’ọrụ ugboro atọ, nke ndị na-ekwu na “ndị na-apụnara mmadụ nke ndị gị” bụ United States na-akọwa n’ụzọ na-ezighị ezi, na-egosi na mgbe e mezuru “ihe arụ nke mbibi” n’iwu ụbọchị Sọnde na United States, iwu ụbọchị Sọnde ahụ a na-amanye mgbe ahụ na-akọwa United States dịka Rome nke Oge A, n’ihi na Rome nke ndị ọgọ mmụọ na Rome nke popu abụọ ahụ emeworị mbụ manye iwu ụbọchị Sọnde.

The problem with that flawed application is that the Sunday law of pagan Rome took place in the year 321 AD, but pagan Rome’s fulfillment of the “abomination of desolation” was fulfilled in the year 66 AD, 255 years before the Sunday law of 321 AD. So too, the compromise that produced the “man of sin” was already occurring in the time of Paul, who said, “the mystery of iniquity doth already work,” yet the papal Sunday law came over four centuries later. The first two witnesses in a triple application of prophecy establish the characteristics of the third fulfillment of the last days. The “abomination of desolation” in the last days, upon two historical witnesses, and three biblical records of Christ’s words, represents a warning to flee, not the enforcement of a Sunday law.

Nsogbu dị n’itinye ya n’ọrụ n’ụzọ ahụ na-ezighị ezi bụ na iwu ụbọchị Sọnde nke Rom ndị na-ekpere arụsị mere n’afọ 321 AD, ma mmezu nke “ihe arụ nke nkpọrịa” n’aka Rom ndị na-ekpere arụsị mezuru n’afọ 66 AD, afọ 255 tupu iwu ụbọchị Sọnde nke 321 AD. Otu a kwa, nkwekọrịta nke mụrụ “nwoke mmehie” amalitelarị ime n’oge Pọl, onye kwuru, “ihe omimi nke ajọ omume amalitelarị ịrụ ọrụ,” ma iwu ụbọchị Sọnde nke ndị popu bịara ihe karịrị narị afọ anọ ka e mesịrị. Ndị akaebe abụọ mbụ n’ime itinye amụma n’ọrụ ugboro atọ na-eguzobe àgwà ndị na-akọwa mmezu nke atọ n’ụbọchị ikpeazụ. “Ihe arụ nke nkpọrịa” n’ụbọchị ikpeazụ, n’elu ndị akaebe akụkọ ihe mere eme abụọ, na ndekọ Akwụkwọ Nsọ atọ nke okwu Kraịst, na-anọchi anya ịdọ aka ná ntị ka a gbapụ, ọ bụghị mmanye nke iwu ụbọchị Sọnde.

In the next article we will break down why the application is flawed in the context of established rules associated with a triple application of prophecy, and why the identification of the Sunday law in the context of the warning given by Christ is a misrepresentation of prophetic history.

N’isiokwu sochirinụ anyị ga-akọwa n’ụzọ doro anya ihe kpatara itinye ya n’ọrụ ji bụrụ nke na-ezighị ezi n’ọdịnaya nke iwu ndị e guzobere metụtara itinye amụma n’ọrụ ugboro atọ, nakwa ihe kpatara ịkọwa iwu Sọnde n’ọdịnaya nke ịdọ aka ná ntị nke Kraịst nyere ji bụrụ nkwupụta na-ezighị ezi banyere akụkọ ihe mere eme amụma.

> “This compromise between paganism and Christianity resulted in the development of ‘the man of sin’ foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan’s power—a monument of his efforts to seat himself upon the throne to rule the earth according to his will.” The Great Controversy, 50.

> “Nkweta a e mere n’etiti ikpere arụsị na Iso Ụzọ Kraịst butere mmalite nke ‘nwoke mmehie’ ahụ e buru amụma banyere ya dịka onye na-emegide Chineke ma na-ebuli onwe ya elu karịa Chineke. Usoro ukwu ahụ nke okpukpe ụgha bụ ọmarịcha ọrụ ike Setan—ihe ncheta nke mbọ ya ime ka o nọdụ n’ocheeze ka o jiri ọchịchọ nke ya chịa ụwa.” The Great Controversy, 50.

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