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# Rome Establishes the Vision - Number One

Rom Nà-Edobe Ọhụhụ Ahụ — Nọmba Otu

A Private Interpretation

Nkọwa nke Onwe onye

Author

Jeff Pippenger

Published

June 28, 2024

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> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> Ma n’oge ndị ahụ ka ọtụtụ ga-ebili imegide eze nke ndịda: ndị na-apụnara ihe n’etiti ndị nke gị ga-ebulikwa onwe ha elu iji mee ka ọhụụ ahụ guzosie ike; ma ha ga-ada. Daniel 11:14.

The word “doctrine” in the context of Christianity represents the established truths of the Bible. Various professedly Christian organizations possess different sets of what they define as biblical doctrines, but there is only one Truth. The distinction between “absolute truth” and “pluralism” is a subject outside our consideration at this juncture.

Okwu “ozizi” n’ọnọdụ Kraịstnity na-anọchi anya eziokwu ndị e guzobere n’Akwụkwọ Nsọ. Ụdị nzukọ dị iche iche na-ekwu na ha bụ nke Kraịst nwere nchịkọta dị iche iche nke ihe ha na-akọwa dịka ozizi Akwụkwọ Nsọ, ma e nwere naanị otu Eziokwu. Nketa dị n’etiti “eziokwu zuru oke” na “ọtụtụ-uche” bụ isiokwu na-abụghị nke anyị ga-atụle n’oge a.

> Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. John 18:37, 38.

> Ya mere, Paịlet siri ya, Ị̀ bụ eze mgbe ahụ? Jisọs zara ya, Ị sịrị na abụ m eze. Ọ bụ n’ihi nke a ka a mụrụ m, ọ bụkwa n’ihi nke a ka m bịara n’ụwa, ka m wee gbaa àmà nye eziokwu. Onye ọ bụla nke sitere n’eziokwu na-anụ olu m. Paịlet sịrị ya, Gịnị bụ eziokwu? Mgbe o kwusịrị nke a, o wee pụta ọzọ jekwuru ndị Juu, sị ha, Ahụghị m mmehie ọbụla n’ime ya. Jọn 18:37, 38.

Truth is God’s Word; it is His voice and it is Christ Himself.

Eziokwu bụ Okwu Chineke; ọ bụ olu Ya, ọ bụkwa Kraịst n’onwe Ya.

> “We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.

> “Anyị kwesị ịma n’onwe anyị ihe bụ Kraịstianiti, ihe bụ eziokwu, ihe bụ okwukwe ahụ anyị natara, ihe bụ iwu nke Baịbụl—iwu ndị e nyere anyị site n’aka ikike kachasị elu. E nwere ọtụtụ ndị na-ekwere na-enweghị ihe ndabere ha ga-eji kwụpụta okwukwe ha, na-enweghịkwa ihe akaebe zuru ezu banyere eziokwu nke okwu ahụ. Ọ bụrụ na e wetara ha echiche ọ bụla nke kwekọrọ na echiche ha e buru ụzọ nwee, ha dị njikere ozugbo ịnakwere ya. Ha anaghị esi n’ihe kpatara ihe ruo n’ihe na-esi na ya apụta atụgharị uche, okwukwe ha enweghị ezi ntọala, ma n’oge ule ha ga-achọpụta na ha ewulitela n’elu ájá.”

> “He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.

> “Onye ọ bụla na-ezu ike n’ịhụ na ihe ọmụma ya nke ugbu a, nke na-ezughị ezu, banyere Akwụkwọ Nsọ, ezuru ya maka nzọpụta ya, na-ezu ike n’aghụghọ na-egbu egbu. E nwere ọtụtụ ndị a na-akwadoghị nke ọma n’arụmụka nke Akwụkwọ Nsọ, ka ha wee nwee ike ịmata njehie, ma maa ikpe ọdịnala na nkwenkwe ụgha niile e wepụtara dịka eziokwu. Setan etinyela echiche nke ya n’ofufe Chineke, ka o wee mebie ịdị mfe nke ozi ọma nke Kraịst. Ọtụtụ n’ime ndị na-azọrọ na ha kwere eziokwu nke oge a, amaghị ihe mejupụtara okwukwe ahụ a nyefere ndị nsọ otu ugboro—Kraịst n’ime unu, olileanya nke ebube. Ha na-eche na ha na-agbachitere ókè ochie, ma ha bụ ndị ṅụrịaṅụrị na ndị enweghị mmasị. Ha amaghị ihe ọ pụtara ikwunye n’ahụmahụ ha ma nwee ezi omume nke ịhụnanya na okwukwe n’ezie. Ha abụghị ndị na-amụ Bible nke ọma n’ezi nso, kama ha bụ ndị umengwụ na ndị na-adịghị elebara anya. Mgbe ọdịiche nke echiche bilitere banyere amaokwu dị na Akwụkwọ Nsọ, ndị a ndị na-amụtaghị ihe n’uche ebumnuche ma ndị na-ekpebighị ihe ha kwere, na-ada pụọ n’eziokwu. Anyị kwesịrị ime ka a tụọ n’obi onye ọ bụla mkpa ọ dị iji ọchịchọ siri ike chọcha eziokwu nke eluigwe, ka ha wee mara na ha maara ihe bụ eziokwu. Ụfọdụ na-azọrọ nnukwu ihe ọmụma, ma na-enwe afọ ojuju n’ọnọdụ ha, mgbe ha enwekwaghị ume maka ọrụ ahụ, enwekwaghị ịhụnanya na-ekpo ọkụ maka Chineke na maka mkpụrụobi ndị Kraịst nwụrụ n’ihi ha, karịa ka ọ ga-adị ma a sị na ha amatabeghị Chineke. Ha anaghị agụ Bible [iji] weere ụmị na abụba ya nye mkpụrụobi nke ha. Ha anaghị enwe mmetụta na ọ bụ olu Chineke na-agwa ha okwu. Ma ọ bụrụ na anyị chọrọ ịghọta ụzọ nzọpụta, ma ọ bụrụ na anyị chọrọ ịhụ ụzarị nke Anyanwụ nke ezi omume, anyị ga-amụ Akwụkwọ Nsọ n’uche ebumnuche, n’ihi na nkwa na amụma nke Bible na-awụsa ụzarị doro anya nke ebube n’elu atụmatụ dị nsọ nke mgbapụta, bụ eziokwu ndị ahụ dị ukwuu a na-aghọtachaghị nke ọma.” The 1888 Materials, 403.

We are required to know what those doctrines are, and how to present, establish and defend those truths.

A na-achọ ka anyị mara ihe ozizi ndị ahụ bụ, nakwa otu e si ewebata, guzosie ike, ma chebe eziokwu ndị ahụ.

> “It does not seem possible to us now that any should have to stand alone; but if God has ever spoken by me, the time will come when we shall be brought before councils and before thousands for his name’s sake, and each one will have to give the reason of his faith. Then will come the severest criticism upon every position that has been taken for the truth. We need, then, to study the word of God, that we may know why we believe the doctrines we advocate. We must critically search the living oracles of Jehovah.” Review and Herald, December 18, 1888.

> “Ọ dịghị ka o kwere omume nye anyị ugbu a na onye ọ bụla ga-adịrị naanị ya; ma ọ bụrụ na Chineke ekwula site n’ọnụ m, oge ahụ ga-abịa mgbe a ga-akpọpụta anyị n’ihu ndị kansụl na n’ihu ọtụtụ puku mmadụ n’ihi aha Ya, ma onye ọ bụla ga-enye ihe mere okwukwe ya. Mgbe ahụ ka nkatọ kachasị njọ ga-abịakwasị ọnọdụ ọbụla e were n’ihi eziokwu. Ya mere, anyị kwesịrị ịmụ Okwu Chineke, ka anyị wee mara ihe kpatara anyị ji ekwere ozizi ndị anyị na-akwado. Anyị aghaghị iji nlezianya nyochaa okwu ndụ ndị ahụ nke Jehova.” Review and Herald, December 18, 1888.

In order to be brought before “thousands” it is evident that some of the defenders of truth in the last days will be forced to defend the truth in a medium such as television or web broadcasts. How else could thousands watch the testimony given by the one hundred and forty-four thousand? The doctrines we advocate identify the basis of our faith.

Ka e wee duru mmadụ n’ihu “puku mmadụ,” o doro anya na a ga-amanye ụfọdụ n’ime ndị na-agbachitere eziokwu n’ụbọchị ikpeazụ ka ha gbochie eziokwu site n’usoro mgbasa ozi dịka telivishọn ma ọ bụ mgbasa ozi n’ịntanetị. Oleezị otú ọzọ puku mmadụ ga-esi lee àmà nke otu narị puku na iri anọ na anọ ahụ na-enye? Ozizi ndị anyị na-akwado na-akọwapụta ntọala nke okwukwe anyị.

> “The members of the church will individually be tested and proved. They will be placed in circumstances where they will be forced to bear witness for the truth. Many will be called to speak before councils and in courts of justice, perhaps separately and alone. The experience which would have helped them in this emergency they have neglected to obtain, and their souls are burdened with remorse for wasted opportunities and neglected privileges.” Testimonies, volume 5, 463.

> “A ga-anwale ndị nzukọ n’otu n’otu ma gosi ha eziokwu nke ịdị ha. A ga-etinye ha n’ọnọdụ ndị ga-eme ka a manye ha ịgba ama maka eziokwu. A ga-akpọ ọtụtụ ka ha kwuo okwu n’ihu kansụl dị iche iche na n’ụlọikpe ikpe ziri ezi, eleghị anya, onye ọ bụla n’onwe ya ma naanị ya. Ahụmahụ nke gaara enyere ha aka n’oge mberede a ka ha leghaara inweta anya, mkpụrụ obi ha wee juputa n’ịkwa ụta n’ihi ohere ndị a tufuru na uru ọma ndị a leghaara anya.” Testimonies, volume 5, 463.

God’s Word never fails, and therefore if we are to be numbered with the one hundred and forty-four thousand, we must know what believe based upon what is written in God’s Word. Before the testing time arrives when God’s people are forced to explain the doctrines they believe, God allows errors to be introduced in order to force God’s people to critically study His Word.

Okwu Chineke adịghị ada mgbe ọ bụla, ya mere ọ bụrụ na a ga-agụ anyị n’ọnụ ọgụgụ ndị ahụ otu narị puku iri anọ na anọ, anyị ga-amata ihe anyị kwere dabere n’ihe e dere n’Okwu Chineke. Tupu oge nnwale ahụ eruo, mgbe a ga-amanye ndị Chineke ịkọwa ozizi ndị ha kwere, Chineke na-ekwe ka njehie bịa n’ime ka o mee ka ndị Chineke nyochaa Okwu Ya nke ọma n’uche nkatọ.

> “The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.

> “Eziokwu ahụ bụ na e nweghị esemokwu ma ọ bụ mkpali n’etiti ndị nke Chineke ekwesịghị ka a were ya dị ka ihe àmà zuru ezu na ha na-ejidesi ozizi ziri ezi ike. E nwere ihe mere a ga-eji tụọ egwu na ha nwere ike ọ gaghị na-ekewa eziokwu na njehie nke ọma n’ụzọ doro anya. Mgbe a na-ebuliteghị ajụjụ ọhụrụ site n’inyocha Akwụkwọ Nsọ, mgbe enweghị ọdịiche nke echiche na-apụta nke ga-eme ka ndị mmadụ nyochaa Bible n’onwe ha iji jide n’aka na ha nwere eziokwu ahụ, a ga-enwe ọtụtụ ndị ugbu a, dị ka n’oge ochie, ga-arapara n’omenala ma fee ofufe ihe ha na-amaghị ihe ọ bụ.

> “I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.

> “E gosiri m na ọtụtụ ndị na-ekwu na ha nwere ọmụma nke eziokwu nke ugbu a amaghị ihe ha kweere. Ha aghọtaghị ihe akaebe nke okwukwe ha. Ha enweghị ezi nghọta banyere ọrụ nke oge a. Mgbe oge ọnwụnwa ga-abịa, e nwere ndị ikom ugbu a na-ekwusara ndị ọzọ ozi ga-achọpụta, mgbe ha nyochachara ọnọdụ ndị ha ji, na e nwere ọtụtụ ihe ndị ha na-enweghị ike inye ihe kpatara ha nke na-eju afọ. Ruo mgbe a ga-anwale ha otu a, ha amaghị oke amaghị ama ha. Ma e nwekwara ọtụtụ n’ime nzukọ ahụ na-ewere ya dịka ihe doro anya na ha ghọtara ihe ha kweere; ma, ruo mgbe esemokwu biliri, ha amaghị adịghị ike nke ha. Mgbe e kewapụrụ ha n’ebe ndị nwere otu okwukwe nọ ma mee ka ha guzoro n’onwe ha, n’otu n’otu na naanị ha, iji kọwaa okwukwe ha, ọ ga-eju ha anya ịhụ otú echiche ha si bụrụ ihe gbagwojuru anya gbasara ihe ha nabatara dịka eziokwu. O doro anya na e nwewo n’etiti anyị ịhapụ Chineke dị ndụ na ịtụgharịkwuru mmadụ, na-etinye nke mmadụ n’ọnọdụ amamihe nke Chineke.”

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.

> “Chineke ga-akpọlite ndị Ya; ọ bụrụ na ụzọ ndị ọzọ ada, ozizi ụgha ga-abata n’etiti ha, nke ga-aza ha, kewapụ ahịhịa ọka na ọka. Onyenwe anyị na-akpọku ndị niile kwere okwu Ya ka ha si n’ụra teta. Ìhè dị oké ọnụ ahịa abịawo, nke dabara adaba maka oge a. Ọ bụ eziokwu nke Akwụkwọ Nsọ, na-egosi ihe ize ndụ ndị dịrị anyị n’ihu ugbu a. Ìhè a kwesịrị iduga anyị n’ịmụ Akwụkwọ Nsọ nke ọma n’ịrụsi ọrụ ike na n’inyocha nke kachasị akpachapụ anya nke ọnọdụ ndị anyị ji eziokwu ahụ. Chineke chọrọ ka a nyochaa nke ọma, n’enweghị ịda mba, akụkụ niile na ọnọdụ niile nke eziokwu, site n’ekpere na ibu ọnụ. Ndị kwere ekwe ekwesịghị izu ike n’echiche efu na n’echiche ndị na-akọwaghị nke ọma banyere ihe mejupụtara eziokwu. Okwukwe ha ga-adịrịrị ike n’elu okwu Chineke, ka mgbe oge nnwale ga-abịa, ma a kpọọ ha n’ihu ndị kansụl ka ha zaa ajụjụ banyere okwukwe ha, ha wee nwee ike inye ihe kpatara olileanya ahụ dị n’ime ha, n’ịdị nwayọọ na n’egwu.

> “Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.

> “Gbagharịa, gbagharịa, gbagharịa. Isiokwu ndị anyị na-ewetara ụwa aghaghị ịbụ n’ebe anyị nọ eziokwu dị ndụ. Ọ dị mkpa na, n’ịgbachitere ozizi ndị anyị na-ewere dị ka isi nkwenkwe nke okwukwe, anyị ekwesịghị mgbe ọ bụla ikwe ka onwe anyị jiri arụmụka ndị na-adịghị bụrụ eziokwu zuru oke. Ha pụrụ ịdị irè ime ka onye na-emegide anyị daa jụụ, ma ha anaghị asọpụrụ eziokwu ahụ. Anyị kwesịrị iweta arụmụka ziri ezi, nke na-agaghị naanị ime ka ndị na-emegide anyị daa jụụ, kama nke ga-anagide nyocha kachasị nso na nke na-enyocha nke ọma. N’etiti ndị zụrụ onwe ha ịbụ ndị na-arụ ụka, e nwere nnukwu ize ndụ na ha agaghị eji okwu Chineke rụọ ọrụ n’ezi omume. N’ịzute onye na-emegide anyị, ọ kwesịrị ịbụ mgbalị anyị siri ike iweta isiokwu dị iche iche n’ụzọ ga-akpalite nkwenye n’uche ya, kama ịchọ nanị inye onye kwere ekwe ntụkwasị obi.”

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.” Testimonies, volume 5, 708.

> “N’agbanyeghị ọganihu ọ bụla mmadụ pụrụ inwe n’ihe gbasara amamihe uche, ya ekwela ọbụna otu ntabi anya iche na ọ dịghị mkpa ịchọgharị Akwụkwọ Nsọ nke ọma ma na-adịgide adịgide iji nweta ìhè ka ukwuu. Dị ka otu ndị mmadụ, a kpọrọ anyị n’otu n’otu ka anyị bụrụ ndị na-amụ amụma. Anyị ga-eji ịdị uchu na-ele nche ka anyị wee nwee ike ịmata ụzarị ìhè ọ bụla nke Chineke ga-ewetara anyị. Anyị ga-ejide mmalite mbụ nke nchapụta nke eziokwu; sitekwa n’ịmụ ihe n’ekpere, a pụrụ inweta ìhè doro anya karịa, nke a pụrụ iweta n’ihu ndị ọzọ.” Testimonies, volume 5, 708.

The “students of prophecy” that ultimately makeup the one hundred and forty-four thousand will be “individually tested and proved,” in advance of their confrontation with the earthly powers who bring about the soon-coming Sunday law crisis and persecution. The faithful will first be “aroused” by God. The sleeping virgins will be “aroused” from the slumber they have fallen into during the tarrying time. If they will not awaken by the message that God has presented through the articles that have been sent forth since July of 2023, then God will allow “heresies” to “come in among them” which will finish the separation of the wheat and tares through a sifting process. We are now in that sifting process.

“Ndị na-amụ amụma” ndị ga-emesịa mejupụta otu narị puku na iri anọ na anọ ga-abụ ndị a “ga-anwale ma gosi kwa onye n’otu n’otu,” tupu ha ezute ike ndị dị n’ụwa nke na-eweta nsogbu na mkpagbu nke iwu Sọnde na-abịa ngwa ngwa. A ga-ebu ụzọ “kpọtee” ndị kwesị ntụkwasị obi site n’aka Chineke. A ga-“kpọtee” ụmụ agbọghọ na-amaghị nwoke ndị na-ehi ụra n’ụra ha dabara n’ime ya n’oge ichere ahụ. Ọ bụrụ na ha agaghị eteta site n’ozi ahụ Chineke wepụtara site n’akwụkwọ edemede ndị ezipụtaworo kemgbe Julaị nke afọ 2023, mgbe ahụ Chineke ga-ekwe ka “ozizi ụgha” “bata n’etiti ha,” nke ga-emecha nkewa nke ọka wit na ahịhịa ọjọọ site n’usoro ịlọcha. Ugbu a ka anyị nọ n’ime usoro ịlọcha ahụ.

There are three options available to those who have been following in the controversy of the correct identification of Modern Rome. One option is that the United States is Modern Rome, the other is that the papal power is Modern Rome and the third option is that both of the previous positions are incorrect and some other power is represented by the robbers of Daniel’s people who exalt themselves, fall, and establish the vision in verse fourteen of Daniel chapter eleven.

E nwere nhọrọ atọ dị n’ihu ndị na-eso arụmụka banyere njirimara ziri ezi nke Rom nke Oge A. Otu nhọrọ bụ na United States bụ Rom nke Oge A; nke ọzọ bụ na ike ọchịchị papal bụ Rom nke Oge A; nhọrọ nke atọ kwa bụ na ọnọdụ abụọ ahụ a kpọrọ n’ihu ezighị ezi, nakwa na ike ọchịchị ọzọ ka ndị na-apụnara ndị Daniel n’ike na-anọchi anya—ndị na-ebuli onwe ha elu, daa, ma guzobe ọhụụ ahụ dị n’amaokwu nke iri na anọ nke Daniel isi nke iri na otu.

I contend that the disagreement of whether Modern Rome is the papal power or the United States, has been allowed to be introduced into this movement for the purpose of forcing His people to study His prophetic word. God has brought about this controversy in a manifestation of His mercy. I contend the disagreement is more about preparing His people for the coming crisis than simply identifying who is right and who is wrong about Modern Rome. The disagreement was allowed and designed by God to demonstrate, for any who wish to see, that their own personal understanding of His prophetic word is incomplete or incorrect. The controversy is therefore evidence of God’s mercy.

Ana m ekwusi ike na esemokwu banyere ma Rom nke Oge A bụ ike poopu ma ọ bụ United States, ekwewo ka e webata ya n’ime mmegharị a n’ihi nzube nke ime ka ndị Ya mụọ okwu amụma Ya. Chineke ewetala esemokwu a n’ụdị ngosipụta nke ebere Ya. Ana m ekwusi ike na esemokwu ahụ bụ karịa banyere ịkwadebe ndị Ya maka nsogbu na-abịa karịa naanị ịmata onye ziri ezi na onye na-ezighị ezi banyere Rom nke Oge A. Ekwekwala ka esemokwu ahụ dịrị, ma Chineke hazikwaa ya, iji gosi, nye onye ọbụla chọrọ ịhụ, na nghọta nkeonwe ha banyere okwu amụma Ya ezughị ezu ma ọ bụ na ọ bụghị eziokwu. Ya mere, esemokwu ahụ bụ ihe akaebe nke ebere Chineke.

The controversy not only involves the identification of who is the power represented by the robbers of thy people, but also whether the methodology of line upon line that both sides of the controversy profess to uphold is being properly applied. The prophetic rules associated with the methodology of line upon line includes special prophetic principles which will be part of the sifting process of the wheat and tares. Three elements of the methodology of line upon line which I contend are being misunderstood in this current controversy are Christ as the Truth, and Christ as Alpha and Omega, and a triple application of prophecy.

Esemokwu a abụghị nanị metụtara ịmata onye bụ ike ahụ a nọchiri anya ya site n’aka ndị ohi nke ndị gị, kama ọ metụtakwa ma a na-etinye n’ọrụ n’ezi ụzọ usoro nke ahịrị n’elu ahịrị nke akụkụ abụọ nke esemokwu ahụ na-ekwupụta na ha na-akwado. Iwu amụma ndị jikọtara na usoro nke ahịrị n’elu ahịrị gụnyere ụkpụrụ amụma pụrụ iche ndị ga-abụ akụkụ nke usoro ịcha ọka wit na ata. Ihe atọ nke usoro nke ahịrị n’elu ahịrị nke m na-ekwusi ike na a na-aghọtahie n’esemokwu a dị ugbu a bụ Kraịst dịka Eziokwu, na Kraịst dịka Alfa na Omega, na itinye amụma n’ọrụ ugboro atọ.

Ultimately those who hold to an incorrect understanding of verse fourteen of Daniel eleven will be found to be basing their doctrinal position upon a private interpretation.

N’ikpeazụ, a ga-achọpụta na ndị na-arapara n’ụghọta na-ezighi ezi nke amaokwu nke iri na anọ nke Daniel iri na otu na-adabere ọnọdụ ozizi ha n’elu nkọwa nke onwe.

> We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. 2 Peter 1:19–21.

> Anyị nwekwara okwu amụma nke ka sie ike; nke unu na-eme nke ọma ma ọ bụrụ na unu ege ya ntị, dịka ìhè na-enwu n’ebe ọchịchịrị dị, ruo mgbe chi bọrọ, kpakpando ụtụtụ apụta n’ime obi unu: N’ịmara nke a mbụ, na amụma ọbụla nke Akwụkwọ Nsọ abụghị nke nkọwa nke onwe onye. N’ihi na amụma abịaghị n’oge ochie site n’uche mmadụ: kama ndị nsọ nke Chineke kwuru okwu dịka Mmụọ Nsọ kpaliri ha. 2 Pita 1:19–21.

In the controversy over verse fourteen, an example of what I understand to be a “private interpretation” is found in The Great Controversy.

N’esemokwu banyere amaokwu nke iri na anọ, a hụrụ ihe atụ nke ihe m ghọtara na ọ bụ “nkọwa onwe onye” n’akwụkwọ The Great Controversy.

> “As the Sabbath has become the special point of controversy throughout Christendom, and religious and secular authorities have combined to enforce the observance of the Sunday, the persistent refusal of a small minority to yield to the popular demand will make them objects of universal execration. It will be urged that the few who stand in opposition to an institution of the church and a law of the state ought not to be tolerated; that it is better for them to suffer than for whole nations to be thrown into confusion and lawlessness. The same argument many centuries ago was brought against Christ by the ‘rulers of the people.’ ‘It is expedient for us,’ said the wily Caiaphas, ‘that one man should die for the people, and that the whole nation perish not.’ John 11:50. This argument will appear conclusive; and a decree will finally be issued against those who hallow the Sabbath of the fourth commandment, denouncing them as deserving of the severest punishment and giving the people liberty, after a certain time, to put them to death. Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615.

> “Dịka ụbọchị izu ike ahụ aghọwo isi okwu pụrụ iche nke esemokwu n’ụwa nile nke Kraịst, ma ndị ọchịchị okpukpe na ndị ọchịchị ụwa ejikọtawo aka iji manye idobe ụbọchị Sọnde, ịjụ ikwe n’ụzọ na-adịgide adịgide nke otu obere ndị pere mpe jụ ikwenye n’ihe ndị mmadụ chọrọ ga-eme ka ha bụrụ ihe a na-akọcha n’ụwa nile. A ga-ekwusi ike na mmadụ ole na ole ahụ guzo n’emegide ụlọọrụ ụka na iwu nke steeti ekwesịghị ka a nagide ha; na ọ ka mma ka ha taa ahụhụ karịa ka e mee ka mba nile dum daba n’ọgba aghara na enweghị iwu. Otu arụmụka a ka e wetara Kraịst ọtụtụ narị afọ gara aga site n’aka ‘ndị-isi nke ndị mmadụ.’ ‘Ọ bara anyị uru,’ ka Kaiafas onye aghụghọ kwuru, ‘na otu nwoke nwụọ n’ihi ndị mmadụ, ka mba ahụ dum wee ghara ịla n’iyi.’ Jọn 11:50. Arụmụka a ga-adị ka ihe na-ekpebi okwu ahụ; ma n’ikpeazụ, a ga-enye iwu megide ndị na-edobe nsọ ụbọchị izu ike nke iwu nke anọ, na-ekwupụta na ha kwesiri ntaramahụhụ kachasị njọ ma na-enye ndị mmadụ nnwere onwe, mgbe oge ụfọdụ gafesịrị, igbu ha. Roman Katọlik n’Ụwa Ochie na Protestantị dapụrụ n’ezi okwukwe n’Ụwa Ọhụrụ ga-agbaso ụzọ yiri nke a n’ebe ndị na-asọpụrụ iwu Chineke nile nọ.” The Great Controversy, 615.

“Christendom” represents the worldwide community of Christians or the collective body of Christian-majority countries and cultures. The term is often used to denote the parts of the world where Christianity is the dominant religion and has significantly influenced the culture, laws, and social norms. Christendom encompasses the global expanse of Christianity in terms of its followers, cultural impact, and historical significance. Without removing the repetition that exists in the Ellen White CD-ROM, the word Christendom occurs one hundred and seventy-six times. Geographically Sister White identifies that Christendom in general represents Europe and the Americas. In the context of Sister White Europe is identified as the Old World and the Americas are the New world.

“Kristendom” na-anọchi anya obodo zuru ụwa ọnụ nke Ndị Kraịst ma ọ bụ mkpokọta nke mba na omenala ndị Ndị Kraịst ka ukwuu n’ime ha. A na-ejikarị okwu a akọwa akụkụ ụwa ndị ahụ ebe Iso Ụzọ Kraịst bụ okpukpe kachasị ike ma bụrụkwa nke metụrụ omenala, iwu, na ụkpụrụ mmekọrịta mmadụ n’ụzọ dị ukwuu. Kristendom na-agụnye mgbasa zuru ụwa ọnụ nke Iso Ụzọ Kraịst n’ihe gbasara ndị na-eso ụzọ ya, mmetụ ya n’omenala, na ịdị mkpa ya n’akụkọ ihe mere eme. N’enweghị iwepụ nkwughachi dị na Ellen White CD-ROM, okwu ahụ bụ Christendom pụtara otu narị ugboro iri asaa na isii. N’ụzọ gbasara ala, Sister White na-akọwa na Kristendom n’ozuzu ya na-anọchi anya Europe na Americas. N’ihe gbara Sister White gburugburu, a na-akọwa Europe dị ka Ụwa Ochie, a na-akọwakwa Americas dị ka Ụwa Ọhụrụ.

> “But the beast with lamblike horns was seen ‘coming up out of the earth.’ Instead of overthrowing other powers to establish itself, the nation thus represented must arise in territory previously unoccupied and grow up gradually and peacefully. It could not, then, arise among the crowded and struggling nationalities of the Old World—that turbulent sea of ‘peoples, and multitudes, and nations, and tongues.’ It must be sought in the Western Continent.

> “Ma anụrụ ọhịa ahụ nwere mpi dị ka nke nwa atụrụ ka ọ na-apụta ‘n’ala.’ Kama ịkwatu ọchịchị ndị ọzọ iji guzobe onwe ya, mba a nke a na-anọchi anya ya aghaghị ibili n’ókèala a na-ebibighị ebi mbụ ma too nwayọọ nwayọọ n’udo. Ya mere, ọ gaghị enwe ike ibili n’etiti ọtụtụ mba juru eju ma na-alụ ọgụ nke Ụwa Ochie ahụ—oké osimiri ahụ na-emegharị emegharị nke ‘ndị, na ìgwè mmadụ, na mba, na asụsụ dị iche iche.’ A ghaghị ịchọ ya na Kọntinenti Ọdịda Anyanwụ.”

> “What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America.’ The Great Controversy, 441.

> “Kedu mba nke Ụwa Ọhụrụ ka n’afọ 1798 nọ na-ebili n’ike, na-enye nkwa nke ume na ịdị ukwuu, ma na-adọta ntị nke ụwa? Ntụnye nke ihe nnọchianya a ekweghị ka e nwee ajụjụ ọ bụla. Otu mba, na naanị otu, kwekọrọ na nkọwa ndị e nyere n’amụma a; ọ na-ezo aka n’enweghị mgbagha ọ bụla na United States of America.” The Great Controversy, 441.

The last sentence in the paragraph we are considering has been employed to suggest that “Romanism in the Old World and apostate Protestantism in the New” is identifying “Romanism of the Old World” as the papacy during the Dark Ages, and the United States (apostate Protestantism) as Modern Rome, represented by the phrase “apostate Protestantism in the New.” The “Old” is defined as past history, and the “New” is defined as modern or current history. That application wrest Sister White’s established understanding of both Christendom and the Old and New world.

A na-eji ahịrịokwu ikpeazụ dị n’ime paragraf ahụ anyị na-atụle atụ aro na “Romanism n’Ụwa Ochie na Protestantism dapụrụ n’ezi okwukwe n’Ụwa Ọhụrụ” na-akọwapụta “Romanism nke Ụwa Ochie” dịka ọchịchị papa n’oge Ọchịchịrị, na United States (Protestantism dapụrụ n’ezi okwukwe) dịka Rom nke oge a, nke a na-anọchi anya ya site n’okwu a bụ “Protestantism dapụrụ n’ezi okwukwe n’Ụwa Ọhụrụ.” A kọwara “Ochie” dịka akụkọ ihe mere eme gara aga, a kọwakwara “Ọhụrụ” dịka akụkọ ihe mere eme nke oge a ma ọ bụ nke ugbu a. Itinye ya n’ụzọ ahụ na-agbagọ nghọta Sister White guzobere banyere ma Christendom ma Ụwa Ochie na Ụwa Ọhụrụ.

Those who apply the sentence in terms of past and future history, identify “a private interpretation” in direct contradiction to Sister White’s intended meaning. The claim is that the “Old World” represents past history and the “New” represents modern or current history (New).

Ndị na-etinye ahịrịokwu ahụ n’ọrụ n’usoro akụkọ ihe mere eme gara aga na nke ga-abịa, na-achọpụta “nkọwa nke onwe” n’ezie na-emegide kpọmkwem ihe Nwanyị White bu n’obi ikwu. Arịrịọ ahụ bụ na “Ụwa Ochie” na-anọchi anya akụkọ ihe mere eme gara aga, ebe “Ụwa Ọhụrụ” na-anọchi anya akụkọ ihe mere eme nke oge ọhụrụ ma ọ bụ nke ugbu a (Ọhụrụ).

The passage says, “will pursue.” Romanism and apostate Protestantism “will pursue a similar course toward those who honor all the divine precepts.” The Old World in the passage is Europe and the New world is the Americas. Sister White is teaching that the entire world is to be confronted by the Sunday law test, and that Romanism will lead out in the persecutions in Europe and apostate Protestantism will lead out in persecutions in the Americas. The Americas and Europe are what is defined as “Christendom.” Both Romanism and apostate Protestantism “will pursue a similar course toward those who honor all the divine precepts.”

Amaokwu ahụ na-ekwu, “ga-achụso.” Romanism na Protestantism nke dapụrụ n’ezi okwukwe “ga-achụso usoro yiri nke a megide ndị ahụ na-asọpụrụ iwu nsọ niile nke Chineke.” Ụwa Ochie dị n’amaokwu ahụ bụ Europe, Ụwa Ọhụrụ kwa bụ Amerịka. Nwanyịnna White na-akụzi na ụwa dum ga-eche ihu ule iwu ụbọchị ụka, na na Romanism ga-ebute ụzọ n’ime mkpagbu ndị dị na Europe, ebe Protestantism nke dapụrụ n’ezi okwukwe ga-ebute ụzọ n’ime mkpagbu ndị dị na Amerịka. Amerịka na Europe bụ ihe a kọwara dị ka “Christendom.” Ma Romanism ma Protestantism nke dapụrụ n’ezi okwukwe “ga-achụso usoro yiri nke a megide ndị ahụ na-asọpụrụ iwu nsọ niile nke Chineke.”

“Will pursue” is identifying a future action by both powers, and it is grammatically impossible to suggest that Romanism of the Old World is the papal power of the Dark Ages. The persecution carried out by both powers is future tense. The definition of the phrase is “will pursue” and it means to follow or chase after something with the intention of achieving or attaining it. It implies a future action where an individual or group is committed to actively seeking a goal or objective.

“Ga-achụso” na-egosi omume ga-eme n’ọdịnihu site n’aka ike abụọ ahụ, ma n’ụzọ ụtọasụsụ ọ gaghị ekwe omume ikwu na Romanism nke Ụwa Ochie bụ ike papal nke Oge Ọchịchịrị. Mkpagbu nke ike abụọ ahụ ga-eme bụ n’oge ọdịnihu. Nkọwa nke nkebiokwu ahụ bụ “ga-achụso,” ọ pụtakwara iso ma ọ bụ ịchụ ihe n’azụ n’ebumnobi nke imezu ma ọ bụ iru ya. Ọ na-egosi omume ga-eme n’ọdịnihu ebe mmadụ ma ọ bụ otu na-arara onwe ya nye n’ịchọsi ike iru ihe mgbaru ọsọ ma ọ bụ ebumnobi.

The phrase can be applied in various contexts: “She will pursue a career in medicine,” meaning she plans to work towards becoming a medical professional. “He will pursue a degree in engineering,” indicating he intends to study engineering at a higher educational institution. “The team will pursue the project until completion,” suggesting the team will continue working on the project until it is finished. “They will pursue legal action against the company,” meaning they intend to take legal steps to address a grievance or seek justice. Overall, “will pursue” implies determination, commitment, and a clear intention to achieve a specific goal or outcome in the future.

A pụrụ itinye nkebiokwu a n’ọrụ n’ọnọdụ dị iche iche: “Ọ ga-achụso ọrụ n’ọgwụ,” nke pụtara na o bu n’obi ịrụsi ọrụ ike iji bụrụ ọkachamara n’ọrụ ọgwụ. “Ọ ga-achụso akara mmụta na injinia,” nke na-egosi na o bu n’obi ịmụ injinia n’ụlọ akwụkwọ agụmakwụkwọ dị elu. “Otu ahụ ga-achụso ọrụ ngo ahụ ruo mgbe e mezuru ya,” nke na-atụ aro na otu ahụ ga-anọgide na-arụ ọrụ na ọrụ ngo ahụ ruo mgbe e mechara ya. “Ha ga-achụso usoro iwu megide ụlọ ọrụ ahụ,” nke pụtara na ha bu n’obi iwere nzọụkwụ iwu iji dozie mkpesa ma ọ bụ chọọ ikpe ziri ezi. N’ozuzu, “ga-achụso” na-egosi mkpebi siri ike, nnọgidesi ike, na ebumnobi doro anya iji nweta otu ihe mgbaru ọsọ ma ọ bụ nsonaazụ pụrụ iche n’ọdịnihu.

The private interpretation that is employed to teach that Romanism of the Old World is past history, is thereafter employed as a plank to uphold an incorrect application of a triple application of prophecy. It argues that the triple application of Rome represents pagan Rome, followed by papal Rome and then the United States as the third of the three Rome’s. A very similar flawed application was employed shortly after September 11, 2001, when a group separated from the movement over the book of Joel.

Nkọwa nkeonwe a na-eji akụzi na Romanism nke Ụwa Ochie bụ akụkọ ihe mere eme agafewo, ka e mesịrị a na-eji ya dị ka ihe nkwado iji kwado itinye n’amụma n’ụzọ na-ezighị ezi nke itinye amụma ugboro atọ. Ọ na-arụ ụka na itinye Rome n’amụma ugboro atọ na-anọchi anya Rome ndị na-ekpere arụsị, nke Rome nke ndị pàpù na-esochi, emesịa United States dị ka nke atọ n’ime Rome atọ ahụ. E ji otu ụdị itinye n’ọrụ na-ezighị ezi nke yiri nke a mee ihe obere oge mgbe September 11, 2001 gasịrị, mgbe otu ìgwè kewapụrụ onwe ha n’ebe mmegharị ahụ nọ n’ihi akwụkwọ Joel.

The controversy then began at a camp meeting in Canada where the triple application of the three woes was incorporated into the book of Joel to teach that Islam of the third woe was the nation that came against the land in verse six of chapter one. That nation is papal Rome, but a private interpretation was introduced claiming the nation was Islam. The triple application of three woes had established Islam as the power of September 11, 2001, and the new private interpretation insisted the papal power of Joel chapter one was actually Islam. A private interpretation that rejected the correct identification of papal power in the book of Joel was bolstered up by an incorrect application of the three woes. Now a private interpretation setting aside the papal power for the United States is being introduced.

Esemokwu ahụ wee malite n’otu nzukọ ọgbakọ n’ụlọikwuu na Canada ebe etinyere ngwa atọ ahụ nke ahụhụ atọ ahụ n’akwụkwọ Joel iji kuzie na Islam nke ahụhụ nke atọ bụ mba ahụ bịara imegide ala ahụ n’amaokwu nke isii nke isi nke mbụ. Mba ahụ bụ Rome papal, ma e webatara nkọwa onwe onye na-ekwu na mba ahụ bụ Islam. Ngwa atọ ahụ nke ahụhụ atọ ahụ eguzobela Islam dịka ike nke Septemba 11, 2001, ma nkọwa onwe onye ọhụrụ ahụ siri ọnwụ na ike papal nke Joel isi nke mbụ bụ n’eziokwu Islam. A kwadoro nkọwa onwe onye nke jụrụ njirimara ziri ezi nke ike papal n’akwụkwọ Joel site n’itinye n’ọrụ na-ezighị ezi nke ahụhụ atọ ahụ. Ugbu a, a na-ebute nkọwa onwe onye nke na-ewepụ ike papal dochie ya na United States.

> The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there anything whereof it may be said, See, this is new? it hath been already of old time, which was before us. Ecclesiastes 1:9, 10.

> Ihe ahụ nke dịrịla, ọ bụ ya ka ga-adịkwa; ma ihe ahụ e mere, ọ bụ ya ka a ga-emekwa ọzọ: ọ dịghịkwa ihe ọhụrụ dị n’okpuru anyanwụ. È nwere ihe ọbụla nke a pụrụ ikwu banyere ya sị, Lee, nke a bụ ihe ọhụrụ? ọ dịrịla kemgbe oge ochie, tupu anyị adị. Ekliziastis 1:9, 10.

The controversies of the last days include the repetition of old controversies, and Daniel chapter eleven has the controversy of Uriah Smith placing his private interpretation upon the symbol of the king of the north. In so doing he manufactured an understanding of Daniel chapter eleven that only produced darkness. In these last days the controversies that are repeated are especially identifying the fruit of applying private interpretations to established truth. This is what Smith did in his book, Daniel and the Revelation. This is what was done in the controversy in the book of Joel, and it is the same dynamics that are being employed when one paragraph from The Great Controversy avoids the definition within the world and within the writings of Ellen White as to what “Christendom” represents, along with the rejection of the basic rules of grammar that identify the phrase “will pursue” identifies a future event. From that point of reference, the flawed concept that the “Old World” is the history of the papal power from 538 unto 1798, is then used to argue against the established understanding of the definition of a triple application of prophecy.

Arụmụka nke ụbọchị ikpeazụ gụnyere mmegharị nke arụmụka ochie, ma n’isi nke iri na otu nke Daniel e nwere arụmụka banyere otú Uriah Smith siri tinye nkọwa onwe ya n’elu ihe nnọchianya nke eze nke ugwu. N’ime ime nke a, o chepụtara nghọta banyere isi nke iri na otu nke Daniel nke mụtara naanị ọchịchịrị. N’ụbọchị ikpeazụ ndị a, arụmụka ndị a na-emegharị ọzọ bụ karịsịa nke na-akọwapụta mkpụrụ nke itinye nkọwa onwe onye n’eziokwu e hiwere ahazi. Nke a bụ ihe Smith mere n’akwụkwọ ya, Daniel and the Revelation. Nke a bụ ihe e mere n’arụmụka dị n’akwụkwọ Joel, ma ọ bụkwa otu usoro ahụ ka a na-eji arụ ọrụ mgbe otu paragraf sitere na The Great Controversy na-agbanahụ nkọwa dị n’ime ụwa na n’ime ihe Ellen White dere banyere ihe “Christendom” na-anọchi anya ya, tinyere ịjụ iwu ndị bụ isi nke asụsụ nke na-akọwapụta na nkebiokwu ahụ “will pursue” na-egosi ihe omume ga-eme n’ọdịnihu. Site n’ebe ntụaka ahụ si, a na-eji mgbe ahụ echiche ezughị okè ahụ, nke na-ekwu na “Old World” bụ akụkọ ihe mere eme nke ike popu site n’afọ 538 ruo 1798, kwuo megide nghọta e hiwere ahazi banyere nkọwa nke itinye amụma n’ọrụ ugboro atọ.

> “All that God has in prophetic history specified to be fulfilled in the past has been, and all that is yet to come in its order will be. Daniel, God’s prophet, stands in his place. John stands in his place. In the Revelation the Lion of the tribe of Judah has opened to the students of prophecy the book of Daniel, and thus is Daniel standing in his place. He bears his testimony, that which the Lord revealed to him in vision of the great and solemn events which we must know as we stand on the very threshold of their fulfillment.

> “Ihe nile nke Chineke kpọmkwem kwuru na akụkọ amụma ka o mezuo n’oge gara aga emezuwo, ma ihe nile ka na-abịa n’usoro ya ga-emezukwa. Daniel, onye-amụma Chineke, guzo n’ọnọdụ ya. Jọn guzo n’ọnọdụ ya. N’ime Mkpughe, Ọdụm nke ebo Juda emeghewo ndị na-amụ amụma akwụkwọ Daniel, ya mere Daniel na-eguzo n’ọnọdụ ya. Ọ na-ebu àmà ya, ya bụ ihe Onyenwe anyị kpugheere ya n’ọhụhụ banyere nnukwu na ihe omume ndị dị oke nsọpụrụ, nke anyị ga-ama ka anyị na-eguzo n’ọnụ ụzọ kpọmkwem nke mmezu ha.”

> “In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Selected Message, book 2, 109.

> “N’akụkọ ihe mere eme na n’amụma, Okwu Chineke na-egosi ọgụ ahụ dị ogologo oge n’etiti eziokwu na njehie. Ọgụ ahụ ka na-aga n’ihu. Ihe ndị dịrịbu adị ga-emegharịkwa. A ga-eme ka esemokwu ochie bilie ọzọ, ma echiche ọhụrụ ga na-apụta mgbe niile. Ma ndị Chineke, ndị n’okwukwe ha na n’imezu amụma sonyere òkè n’ikwusa ozi ndị mmụọ ozi mbụ, nke abụọ, na nke atọ, maara ebe ha guzo. Ha nwere ahụmahụ nke dị oké ọnụ ahịa karịa ọlaedo ọma. Ha ga-eguzosi ike dị ka nkume, na-ejidesi mmalite nke ntụkwasị obi ha ike ruo ọgwụgwụ.” Selected Message, book 2, 109.

It can be easily demonstrated that Sister White identifies Paul’s “beginning of their confidence,” as the foundational truths of Adventism. The Millerites taught the robbers of thy people was the papal power, and from 1989 onward the movement of the one hundred and forty-four thousand has repeatedly identified the same understanding of the symbol as did the Millerites. There is now a “new theory” as to who the robbers of thy people are, and it has revived an old controversy in the sense that it uses an incorrect identification of an established prophetic symbol to build a prophetic model that is erected upon sand. Whether it was Smith’s private interpretation, or the false application of the nation in Joel chapter one, or the identification of the United States as Modern Rome; all three fallacies attack the correct understanding of papal Rome in the last days, and in so doing they attack the symbol that establishes the prophetic vision that identifies whether God’s people perish or live.

A pụrụ igosi n’enweghị ihe isi ike na Nwanyị White na-akọwa “mmalite nke nkwụsi-ike ha” nke Pọl dịka eziokwu ndị ntọala nke Adventism. Ndị Millerite kụziri na ndị ohi nke ndị gị bụ ike ndị popu, ma site n’afọ 1989 gawa n’ihu, mmegharị nke otu narị puku iri anọ na anọ ahụ akpọpụtala ugboro ugboro otu nghọta ahụ banyere akara ahụ dịka ndị Millerite mere. Ugbu a, e nwere “ozizi ọhụrụ” gbasara ndị ohi nke ndị gị bụ ndị ònye, ma o mewokwala esemokwu ochie ọzọ n’echiche a na ọ na-eji njirimara na-ezighị ezi nke akara amụma e guzobeworo ewu ihe nlereanya amụma nke e wuru n’elu aja. Ma ọ bụ nkọwa nke onwe Smith, ma ọ bụ itinye mba ahụ n’ọrụ n’ụgha n’Joel isi nke mbụ, ma ọ bụ njirimara nke United States dịka Rom nke Oge A; njehie atọ ahụ niile na-awakpo ezi nghọta banyere Rom ndị popu n’ụbọchị ikpeazụ, ma n’ime ime nke a ha na-awakpo akara ahụ nke na-eguzobe ọhụụ amụma nke na-akọwa ma ndị nke Chineke ga-ala n’iyi ma ọ bụ dị ndụ.

In the future Romanism in Europe and apostate Protestantism in the Americas “will pursue” persecution of Sabbath-keepers as has been done throughout sacred history.

N’ọdịnihu, Romanism na Europe na Protestantism nke dapụrụ n’ezi okwukwe na Amerịka “ga-achụso” mkpagbu megide ndị na-edebe Ụbọchị Izu Ike, dịka e mere ya n’akụkọ ihe mere eme dị nsọ dum.

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth.” Gospel Workers, 299.

> “Chineke ga-eme ka ndị Ya bilie; ọ bụrụ na ụzọ ndị ọzọ ada, ozizi ụgha ga-abata n’etiti ha, nke ga-asa ha, na-ekewa afụfụ na ọka wit. Onye-nwe-anyị na-akpọ ndị niile kweere n’okwu Ya ka ha teta n’ụra. Ìhè dị oké ọnụ ahịa abịawo, nke kwekọrọ na oge a. Ọ bụ eziokwu nke Akwụkwọ Nsọ, na-egosi ihe ize ndụ ndị dị nso kpọmkwem n’ihu anyị. Ìhè a kwesịrị iduga anyị n’ịmụ Akwụkwọ Nsọ nke ọma nke ukwuu na n’inyocha nke kachasi sie ike ọnọdụ ndị anyị na-ejide. Chineke chọrọ ka a nyochaa nke ọma, n’ụzọ zuru ezu ma na-anọgidegide, nkọwa na ọnọdụ niile nke eziokwu, site n’ekpere na ibu ọnụ. Ndị kwere ekwe ekwesịghị izu ike n’echiche efu na n’echiche ndị na-akọwaghị nke ọma banyere ihe bụ eziokwu.” Gospel Workers, 299.

We will continue these thoughts in the next article.

Anyị ga-aga n’ihu na echiche ndị a n’isiokwu na-esonụ.

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