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# The Book of Daniel - Number Eighty-Six

Akwụkwọ Daniel — Nke Iri Asatọ na Isii

The Prophetic Unveiling: Understanding the Increase of Knowledge and the Midnight Cry Message

Mkpughe Amụma ahụ: Ịghọta Ịba Uba nke Ọmụma na Ozi Mkpu Etiti Abalị

Author

Jeff Pippenger

Published

February 19, 2024

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We are dealing with the parallel between the movements of the first and third angels, in order to better understand what the increase of knowledge represents symbolically when it is unsealed at the time of the end. We are attempting to demonstrate that it represents an escalation of truth that ultimately climaxes as the latter rain, which is the message of the Midnight Cry. As a symbol, the “increase of knowledge” is derived from the book of Daniel, and it is there identified as the prophetic knowledge that tests and produces two classes of worshippers.

Anyị na-atụle myirịta dị n’etiti mmegharị nke mmụọ ozi mbụ na nke atọ, ka anyị wee ghọta nke ọma ihe mmụba nke ihe ọmụma na-anọchi anya ya n’ụzọ ihe nnọchianya mgbe e meghere ya n’oge ọgwụgwụ. Anyị na-agbalị igosi na ọ na-anọchi anya ịrị elu nke eziokwu nke n’ikpeazụ na-eru n’ogo kasịnụ dịka mmiri ozuzo nke ikpeazụ, nke bụ ozi nke Mkpu Etiti Abalị. Dịka ihe nnọchianya, e si n’akwụkwọ Daniel wepụta “mmụba nke ihe ọmụma,” ma n’ebe ahụ ka a kọwara ya dịka ihe ọmụma amụma nke na-anwale ma na-emepụta klaasị abụọ nke ndị na-efe ofufe.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> O wee sị, Gaa n’ụzọ gị, Daniel: n’ihi na e mechiri okwu ndị a ma kaa ha akara ruo oge ọgwụgwụ. A ga-eme ka ọtụtụ dị ọcha, mee ka ha bụrụ ọcha, ma nwalee ha; ma ndị ajọ omume ga-eme ajọ omume: ọ dịghịkwa onye ọ bụla n’ime ndị ajọ omume ga-aghọta; ma ndị maara ihe ga-aghọta. Daniel 12:9, 10.

In 1989 an “increase of knowledge” was unsealed that will ultimately demonstrate two classes of worshippers. Those two classes are illustrated in the context of how they relate to the message of the latter rain. The wicked do not recognize or receive the latter rain, and the wise do. The wicked therefore do not see when the latter rain begins to fall, and it began to fall when the nations were angered on September 11, 2001. We have been addressing the leadership of Laodicean Adventism as represented in Ezekiel chapters eight and nine, and also in Isaiah chapter twenty-eight. In Isaiah the “scornful men” “made lies” their “refuge” and “hid” themselves “under falsehood.”

N’afọ 1989 e mepere “mmụba nke ọmụma” nke ga-emesị gosi otu abụọ nke ndị na-efe ofufe. E gosiri otu abụọ ahụ n’ọnọdụ nke etu ha si emetụta ozi nke mmiri ozuzo ikpeazụ. Ndị ajọ omume anaghị amata ma ọ bụ nata mmiri ozuzo ikpeazụ ahụ, ma ndị amamihe na-amata ya ma nata ya. Ya mere, ndị ajọ omume anaghị ahụ mgbe mmiri ozuzo ikpeazụ ahụ malitere ịda, ma ọ malitere ịda mgbe mba nile were iwe n’ụbọchị Septemba 11, 2001. Anyị na-ekwu okwu banyere ndu nke Adventizim Laodisia dịka e si nọchie ya anya n’isi nke asatọ na nke itoolu nke Ezikiel, nakwa n’isi nke iri abụọ na asatọ nke Aịsaịa. N’Aịsaịa, “ndị ikom na-akwa emo” mere “ụgha” bụrụ “ebe mgbaba” ha ma “zobe” onwe ha “n’okpuru okwu ụgha.”

> Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:14, 15.

> Ya mere, nụnụ okwu nke Onyenwe anyị, unu ndị ikom na-akparị mmadụ, ndị na-achị ndị a nọ na Jerusalem. N’ihi na unu kwuru sị, Anyị emewo ọgbụgba-ndụ na ọnwụ, anyị na hel ekwekọọla; mgbe ihe-otiti na-asọfe ga-agabiga, ọ gaghị abịa n’ebe anyị nọ: n’ihi na anyị emeela ụgha ebe mgbaba anyị, n’okpuru okwu ụgha ka anyị zoro onwe anyị. Aịsaịa 28:14, 15.

The ancient men of Jerusalem of the last days fail the test of “the rest and refreshing” that is represented by the methodology of “line upon line,” which allows the wise to recognize the latter rain of the last days, through the historical illustration of the latter rain in the Millerite history. The prophetic characteristic of “the scornful men” that Isaiah emphasizes in the passage, is the lies and falsehood that they hid under and made their refuge. Therefore, in connection with the test of the latter rain message (the rest and refreshing that they would not hear), the ancient men of Jerusalem have accepted a lie.

Ndị ikom oge ochie nke Jerusalem nke ụbọchị ikpeazụ dara ule nke “izu ike na ume ọhụrụ” nke e ji usoro “ahịrị n’elu ahịrị” nọchite anya ya, nke na-enye ndị amamihe ohere ịmata mmiri ozuzo ikpeazụ nke ụbọchị ikpeazụ, site n’ihe atụ akụkọ ihe mere eme nke mmiri ozuzo ikpeazụ n’akụkọ ihe mere eme nke ndị Millerite. Njirimara amụma nke “ndị ikom ndị na-akwa emo” nke Aịsaịa na-emesi ike n’akụkụ Akwụkwọ Nsọ a, bụ ụgha na aghụghọ ha zoro n’okpuru ya ma mee ya ebe mgbaba ha. Ya mere, n’ihe metụtara ule nke ozi mmiri ozuzo ikpeazụ (izu ike na ume ọhụrụ ahụ nke ha jụrụ ịnụ), ndị ikom oge ochie nke Jerusalem anabatala ụgha.

The latter rain message arrives with a debate, as represented in Habakkuk chapter two, when the watchman there asks God what he should answer in the “debate” of his history, for the word “reproved” in verse one of chapter two means “argued with”.

Ozi nke mmiri ozuzo ikpeazụ na-abịa na arụmụka, dịka e si nọchite ya anya na Habakkuk isi nke abụọ, mgbe onye nche nọ ebe ahụ jụrụ Chineke ihe ọ ga-aza n’“arụmụka” nke akụkọ ya, n’ihi na okwu ahụ bụ “reproved” dị na amaokwu nke mbụ nke isi nke abụọ pụtara “argued with”.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.

> Aga m eguzo n’ebe nche m, m ga-edokwa onwe m n’elu ụlọ nche, m ga-echerekwa ịhụ ihe Ọ ga-agwa m, na ihe m ga-aza mgbe a ga-adọ m aka ná ntị. Habakkuk 2:1.

The wise during the debate of the latter rain, present the truths represented as Miller’s jewels, which are also the foundational truths identified, established and presented by the Millerites. Those truths are represented as Christ, the Rock of Ages.

Ndị amamihe n’oge arụmụka banyere mmiri ikpeazụ ahụ, na-eweta eziokwu ndị e gosipụtara dị ka ọla Miller, ndị bụkwa eziokwu ndị ntọala nke ndị Millerite kọwara, guzobere, ma gosi. A na-anọchi anya eziokwu ndị ahụ dị ka Kraịst, Nkume nke Oge ebighị ebi.

> “Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

> “Ka ndị ahụ na-eguzo dịka ndị nche Chineke n’elu mgbidi Zaịọn bụrụ ndị ikom pụrụ ịhụ ihe ize ndụ tupu ha eruo n’ihu ndị mmadụ,—ndị ikom pụrụ ịmata ọdịiche dị n’etiti eziokwu na njehie, ezi omume na ajọ omume.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Ịdọ aka ná ntị ahụ abịawo: E kwesịghị ikwe ka ihe ọ bụla bata nke ga-akpaghasị ntọala nke okwukwe ahụ nke anyị nọworo na-ewulite kemgbe ozi ahụ bịara na 1842, 1843, na 1844. Anọ m n’ime ozi a, ma kemgbe ahụ anọgidewo m na-eguzo n’ihu ụwa, bụrụ onye kwesịrị ntụkwasị obi nye ìhè ahụ nke Chineke nyere anyị. Anyị anaghị atụ aro iwepụ ụkwụ anyị n’elu ikpo okwu ahụ a debere ha n’elu ya ka ụbọchị na-esochi ụbọchị anyị ji ekpere siri ike na-achọ Onyenwe anyị, na-achọ ìhè. Ùnu chere na m pụrụ ịhapụ ìhè ahụ Chineke nyere m? Ọ ga-adị ka Nkume Ebighị Ebi. Ọ na-eduzi m kemgbe e nyere ya.” Review and Herald, April 14, 1903.

The ancient men present a false latter rain message that is represented by Isaiah as a “lie” and a falsehood. In Ezekiel chapter eight, the history that identifies when the ancient men of Jerusalem are bowing to the sun, and are contrasted with those who receive the seal of God in the next chapter. The third abomination (generation), represents a false latter rain message, as represented by the “weeping for Tammuz.” In the third generation of Adventism, which began in 1919, a “lie” was introduced in connection with the false gospel publicly presented by W. W. Prescott at the 1919 Bible Conference. That “lie” is a specific subject of the third generation, and the “lie” is the false foundation of the false latter rain message, represented by the “weeping for Tammuz.”

Ndị ikom oge ochie na-ewepụta ozi ụgha banyere mmiri ozuzo nke ikpeazụ, nke Aịzaya na-anọchi anya dịka “ụgha” na okwu asị. N’isi nke asatọ nke akwụkwọ Ezikiel, e depụtara akụkọ ihe mere eme nke na-amata oge ndị ikom oge ochie nke Jerusalem na-akpọ isiala nye anyanwụ, ma e jiri ha tụnyere ndị na-anata akara nke Chineke n’isi nke na-esote. Ihe arụ nke atọ (ọgbọ), na-anọchi anya ozi ụgha banyere mmiri ozuzo nke ikpeazụ, dịka e si anọchi ya anya n’“ịkwa akwa n’ihi Tammuz.” N’ọgbọ nke atọ nke Adventism, nke malitere na 1919, e webatara “ụgha” n’ihe gbasara oziọma ụgha nke W. W. Prescott kwupụtara n’ihu ọha na Nzukọ Akwụkwọ Nsọ nke 1919. “Ụgha” ahụ bụ isiokwu pụrụ iche nke ọgbọ nke atọ, ma “ụgha” ahụ bụ ntọala ụgha nke ozi ụgha banyere mmiri ozuzo nke ikpeazụ, nke “ịkwa akwa n’ihi Tammuz” na-anọchi anya.

It is important to spend time pinpointing the “lie” in prophecy, for the “lie” is the major reason Laodicean Adventism cannot see the increase of knowledge in 1989. The “lie” is that “the daily” in the book of Daniel represents Christ’s sanctuary ministry. Applying “the daily” prophetically as Christ’s sanctuary ministry is a false and incorrect prophetic application, but the “lie” is not simply identifying the false identification of “the daily” as a prophetic symbol, it also represents a “lie” that claims that Sister White agreed with the false application, and then using that falsehood to then establish the incorrect application as established truth.

Ọ dị mkpa iwepụta oge chọpụta nke ọma “ụgha” ahụ n’amụma, n’ihi na “ụgha” ahụ bụ isi ihe mere Adventizim Laodisia ji enweghị ike ịhụ mmụba nke ihe ọmụma ahụ n’afọ 1989. “Ụgha” ahụ bụ na “ihe a na-eme kwa ụbọchị” n’akwụkwọ Daniel na-anọchi anya ọrụ Kraịst n’ebe nsọ. Itinye “ihe a na-eme kwa ụbọchị” n’amụma dịka ọrụ Kraịst n’ebe nsọ bụ itinye ya n’ụzọ amụma nke ụgha na nke na-ezighị ezi; ma “ụgha” ahụ abụghị naanị ịkọwapụta njirimara ụgha ahụ nke “ihe a na-eme kwa ụbọchị” dịka akara amụma, kama ọ na-anọchikwa anya “ụgha” nke na-ekwu na Nwanyị White kwadoro itinye ya n’ọrụ n’ụzọ ụgha ahụ, ma mesịa jiri ụgha ahụ guzobe itinye ya n’ọrụ nke na-ezighị ezi dịka eziokwu e guzobere.

The correct understanding of the last six verses of Daniel eleven, have been typified by verses thirty to thirty-six, and when Sister White identifies the complete fulfillment of Daniel chapter eleven, she states that “scenes similar to those described” in verses thirty to thirty-six “will be repeated.”

E gosila nghọta ziri ezi nke amaokwu isii ikpeazụ nke Daniel isi nke iri na otu site n’amaokwu nke iri atọ ruo nke iri atọ na isii, ma mgbe Sister White kọwara mmezu zuru ezu nke Daniel isi nke iri na otu, ọ na-ekwu na “ihe omume ndị yiri ndị a kọwara” n’amaokwu nke iri atọ ruo nke iri atọ na isii “ga-emeghachi ọzọ.”

Employing the false definition of “the daily,” produces a false historical structure. The history represented in Daniel chapter eleven, verses thirty to thirty-six, includes the taking away of “the daily.” “The daily” is either the Millerite application, or application of Prescott and Daniells. Depending on which application is chosen, two different historical structures will be produced.

Iji nkọwa ụgha nke “ọrụ a na-eme kwa ụbọchị” eme ihe, na-emepụta usoro akụkọ ihe mere eme ụgha. Akụkọ ihe mere eme a na-anọchi anya ya na Daniel isi nke iri na otu, amaokwu iri atọ ruo iri atọ na isii, gụnyere iwepụ “ọrụ a na-eme kwa ụbọchị.” “Ọrụ a na-eme kwa ụbọchị” bụ ma ọ bụ nkọwa ndị Millerite, ma ọ bụ nkọwa Prescott na Daniells. Dabere n’ụdị nkọwa a họrọrọ, a ga-emepụta usoro akụkọ ihe mere eme abụọ dị iche iche.

> And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.

> Ndị agha ga-eguzo n’aka ya, ha ga-emetọkwa ebe nsọ ahụ nke ike, ha ga-ewepụkwa àjà nsure ọkụ kwa ụbọchị, ha ga-edobekwa ihe arụ ahụ nke na-eme ka ọ bụrụ nkịtị. Daniel 11:31.

According to inspiration the prophetic history represented in this verse, and including verse thirty, and verses thirty-two through thirty-six is to be repeated in verses forty through forty-five of Daniel eleven.

Dị ka mmụọ nsọ si kpalite, a ga-emeghachi akụkọ amụma nke e gosiri n’amaokwu a, ma nke gụnyekwara amaokwu nke iri atọ, na amaokwu nke iri atọ na abụọ ruo na nke iri atọ na isii, n’amaokwu nke iri anọ ruo na nke iri anọ na ise nke Daniel iri na otu.

> “The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, [Daniel 11:30–36 quoted.]

> “Amụma ahụ dị n’isi nke iri na otu nke Daniel eruwo nso n’imezu ya nke ọma. Ọtụtụ n’ime akụkọ ihe mere eme nke meworo eme n’imezu amụma a ga-emegharị ọzọ. N’amaokwu nke iri atọ a na-ekwu maka ike nke ‘ga-ewute ya nke ukwuu, [Daniel 11:30–36 quoted.]’

> “Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.

> “Ọnọdụ ndị yiri ndị a kọwara n’okwu ndị a ga-eme.” Manuscript Releases, number 13, 394.

The verse where we find “the daily,” is verse thirty-one.

Amaokwu ebe anyị hụrụ “nke kwa ụbọchị,” bụ amaokwu nke iri atọ na otu.

> And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.

> Ndị agha ga-eguzo n’akụkụ ya, ha ga-emetọkwa ebe nsọ ahụ siri ike, ha ga-ewepụkwa àjà a na-achụ kwa ụbọchị, ha ga-edobekwa ihe arụ ahụ nke na-eme ka ọ bụrụ nkịtị. Daniel 11:31.

The “arms” in the verse stand up on “his part.” The “arms” are a power, as is the one they “stand up” for. It is the “arms” in the verse that “stand on his part,” and the “arms” that “pollute the sanctuary of strength,” and the “arms” “take away the daily” and it is also the “arms” that “place the abomination that maketh desolate.” In Revelation chapter thirteen, the dragon, which is pagan Rome provides three things for the papacy.

“Ogwe aka” ndị ahụ n’amaokwu ahụ na-ebili n’akụkụ “ya.” “Ogwe aka” ndị ahụ bụ ike ọchịchị, dịka onye ahụ ha “na-ebili” n’ihi ya bụkwa ike ọchịchị. Ọ bụ “ogwe aka” ndị ahụ n’amaokwu ahụ “na-eguzo n’akụkụ ya,” ma ọ bụkwa “ogwe aka” ndị ahụ “na-emetọ ebe nsọ nke ike,” ma “ogwe aka” ndị ahụ “na-ewepụ ofufe a na-achụ kwa ụbọchị,” ọ bụkwa “ogwe aka” ndị ahụ “na-edobe ihe arụ nke na-eme ka ọ tọgbọrọ n’efu.” N’Akwụkwọ Mkpughe isi nke iri na atọ, dragọn ahụ, nke bụ Rom nke ndị ọgọ mmụọ, na-enye ọchịchị popu ihe atọ.

> And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.

> Anụ ọhịa ahụ m hụrụ yiri agụ, ụkwụ ya dị ka ụkwụ nke bear, ọnụ ya dịkwa ka ọnụ nke ọdụm: dragọn ahụ wee nye ya ike ya, ocheeze ya, na ọchịchị dị ukwuu. Nkpughe 13:2.

The leopard-like beast is identified by Sister White as the papacy, and in chapter twelve Sister White identifies that the dragon is both Satan, and also pagan Rome.

A na-amata anụ ọhịa ahụ yiri agụ owuru site n’aka Nwanyị White dịka ọ bụ ọchịchị popu, ma n’isi nke iri na abụọ, Nwanyị White na-akọwa na dragọn ahụ bụ ma Setan, ma kwa Rom nke ndị na-ekpere arụsị.

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

> “N’otu a, ebe dragọn ahụ, n’isi, na-anọchite anya Setan, ọ bụkwa, n’echiche nke abụọ, akara nke Rom ndị na-ekpere arụsị.” The Great Controversy, 439.

In verse two, of Revelation chapter thirteen, pagan Rome gave its military power, its “arms”, unto the papacy, beginning with Clovis king of the Franks (France), in the year 496. Pagan Rome gave papal Rome its seat of authority in the year 330, when the emperor Constantine vacated the city of Rome and moved the capitol of imperial Rome to the city of Constantinople. Pagan Rome gave the civil authority to the papacy in the year 533, when Justinian issued a decree identifying the papacy as the head of all the churches, and the corrector of heretics.

N’amaokwu nke abụọ, nke Mkpughe isi nke iri na atọ, Rom nke na-ekpere arụsị nyere ọchịchị ndị popu ike agha ya, “aka agha” ya, bido na Clovis eze ndị Frank (France), n’afọ 496. Rom nke na-ekpere arụsị nyere Rom papal oche ikike ya n’afọ 330, mgbe eze ukwu Constantine hapụrụ obodo Rom ma bugharịa isi obodo nke Rom alaeze ukwu gaa n’obodo Constantinople. Rom nke na-ekpere arụsị nyere ọchịchị ndị popu ikike ọchịchị obodo n’afọ 533, mgbe Justinian wepụtara iwu nke kọwara ọchịchị ndị popu dịka isi nke ụka niile, na onye na-agbazi ndị jụrụ okwukwe.

In verse thirty-one the “arms” that stand up, are the military forces of pagan Rome, that stood up for the papacy beginning with Clovis in the year 496. For this act the papacy identifies France as the “first born of the Catholic church,” and sometimes as “the eldest daughter of the Catholic church.” In verse thirty-one, after Constantine passed a Sunday law in the year 321, and then moved the capital from the city of Rome unto the city of Constantinople in the year 330, the formerly invincible empire began to crumble, as the first four Trumpet powers of Revelation chapter eight began an ongoing warfare against the Roman empire. The focus of the attacks carried out by the Barbarians and Genseric were directed against the city of Rome, which before the year 330, had been the “sanctuary of strength” for the Roman empire. From the year 330 and onward invading barbarian warfare was to “pollute the sanctuary of strength,” until the “arms” of pagan Rome were to stand up for the papacy, beginning in the year 496.

N’amaokwu nke iri atọ na otu, “aka” ndị ahụ nke guzoro, bụ ndị agha nke Rome ndị ọgọ mmụọ, ndị guzoro n’aka ọchịchị ndị popu malite na Clovis n’afọ 496. N’ihi omume a, ọchịchị ndị popu na-akọwa France dịka “nwa mbụ a mụrụ nke Chọọchị Katọlik,” ma mgbe ụfọdụ dịka “ada okenye nke Chọọchị Katọlik.” N’amaokwu nke iri atọ na otu, mgbe Constantine nyere iwu banyere ụbọchị Sọnde n’afọ 321, ma mesịa kwaga isi obodo ahụ site n’obodo Rome gaa n’obodo Constantinople n’afọ 330, alaeze ahụ nke a na-apụghị imeri emeri n’oge gara aga malitere ịdakwasị, dịka ike anọ mbụ nke Opi ndị ahụ dị na Mkpughe isi nke asatọ malitere agha na-aga n’ihu megide alaeze Rome. Nlebara anya nke mwakpo ndị ndị ọbịa na Genseric mere lekwasịrị anya n’obodo Rome, nke tupu afọ 330, bụ “ebe nsọ nke ike” nye alaeze Rome. Site n’afọ 330 gaa n’ihu, agha mbuso agha ndị ọbịa gaara “imerụ ebe nsọ nke ike ahụ,” ruo mgbe “aka” nke Rome ndị ọgọ mmụọ ga-eguzoro n’aka ọchịchị ndị popu, malite n’afọ 496.

Not only did pagan Rome provide three things for the papal power, by giving it the military power, the civil authority and the seat of the city of Rome, but it also removed three horns for papal Rome.

Ọ bụghị nanị na Rom nke ndị ọgọ mmụọ nyere ike papal ihe atọ, site n’inye ya ike agha, ọchịchị obodo, na oche obodo Rom, kama o wepụrụkwa mpi atọ n’ihi Rom papal.

> I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.

> Elerem mpi ndị ahụ, ma lee, mpi nta ọzọ pụtara n’etiti ha, n’ihu ya ka e si n’akọrọ mgbọrọgwụ mpi atọ n’ime mpi mbụ ndị ahụ: ma lee, n’ime mpi a ka e nwere anya dị ka anya mmadụ, na ọnụ na-ekwu okwu ukwu. Daniel 7:8.

The three horns that were to be “plucked up” in Daniel chapter seven, represented three primary powers that were resisting the rise of the papacy to power. The last of those three horns was removed when the Goths were driven from the city of Rome in the year 538. They were driven out of the city by the “arms” of pagan Rome, for those “arms” were to place the papacy (the abomination of desolation), on the throne of the then-known world in the year 538.

Mpi atọ ahụ a ga “efopụ” n’akwụkwọ Daniel isi nke asaa, nọchiri anya ọchịchị atọ bụ isi ndị na-eguzogide ịrị elu nke ọchịchị popu ruo n’ike. E wepụrụ nke ikpeazụ n’ime mpi atọ ahụ mgbe a chụpụrụ ndị Goth n’obodo Rom n’afọ 538. A chụpụrụ ha n’obodo ahụ site n’aka “ogwe-aka” nke Rom nke ndị ọgọ mmụọ, n’ihi na “ogwe-aka” ndị ahụ ga-edobe ọchịchị popu ahụ (ihe arụ nke mbibi), n’oche-eze nke ụwa a maara n’oge ahụ n’afọ 538.

Verse thirty-one of Daniel eleven, identifies four things the “arms” (pagan Rome), were going to do. They were to “stand up” for the papacy, as they did in the year 496. They were to pollute the “sanctuary of strength” as represented by the military struggles that were carried out upon the city of Rome for roughly two centuries. They were to “place” the papacy on the throne of the earth in the year 538, and they were also to “take away the daily.”

Amaokwu nke iri atọ na otu nke Daniel iri na otu na-akọwapụta ihe anọ “ogwe aka” ahụ (Romu ndị ọgọ mmụọ) ga-eme. Ha ga-“ebili” kwado ọchịchị papacy, dịka ha mere n’afọ 496. Ha ga-emetọ “ebe nsọ nke ike” ahụ, dịka e gosipụtara ya site n’agha ndị agha e lụrụ n’obodo Romu ruo ihe dị ka narị afọ abụọ. Ha ga-“edo” papacy n’ocheeze nke ụwa n’afọ 538, ha ga-ebukwakwa “iwepụ nke kwa ụbọchị.”

The Hebrew word translated as “take away” in the verse (sur), means “to remove”. By the year 508, the resistance from paganism that existed in the Roman empire, that had been working to prevent the rise of the papacy to power, had been fully brought into subjection or eliminated.

Okwu Hibru a sụgharịrị ịbụ “wepụ” n’amaokwu ahụ (sur), pụtara “iwepu”. Ka ọ na-erule afọ 508, nguzogide sitere n’okpukpe ndị ọgọ mmụọ nke dị n’Alaeze Ukwu Rom, nke nọ na-arụ ọrụ igbochi ịrị elu nke ọchịchị papal n’ike, ewedara ya kpamkpam n’okpuru ma ọ bụ kpochapụ ya.

To identify “the daily,” as Christ’s sanctuary ministry is a false application, but the actual work that was accomplished in Laodicean Adventist history that identified the false application as the truth, was based upon a specific “lie” that was accomplished in the third generation of Adventism. Sister White’s direction that the history of verses thirty to thirty-six will be repeated in the final fulfillment of Daniel eleven, made it impossible for “the scornful men” that rule Jerusalem to place an interpretation upon verse thirty-one without simultaneously rejecting the Spirit of Prophecy.

Ịkọwa “ọrụ kwa ụbọchị ahụ” dịka ozi ije ozi nke Kraịst n’ụlọ nsọ ya bụ itinye ya n’ọrụ n’ụzọ ụgha; ma ezi ọrụ ahụ nke e mezuru n’akụkọ ihe mere eme nke ndị Adventist Laodisia, nke kọwara itinye n’ọrụ ụgha ahụ dịka eziokwu, dabere n’otu “ụgha” pụrụ iche nke e mezuru n’ọgbọ nke atọ nke ndị Adventist. Nduzi Nwanyị White nyere, na akụkọ ihe mere eme nke amaokwu iri atọ ruo iri atọ na isii ga-emegharị onwe ya ọzọ n’ime mmezu ikpeazụ nke Daniel iri na otu, mere ka o ghara ikwe omume nye “ndị ikom na-akparị” ndị na-achị Jerusalem itinye nkọwa n’amaokwu iri atọ na otu n’enweghị, n’otu oge ahụ, ịjụ Mmụọ nke Amụma.

The “scornful men” teach that the papacy took away the true understanding of Christ’s sanctuary ministry, by the introduction of the papal mass, which is a counterfeit of Christ’s work in the heavenly sanctuary. If this were the actual meaning of “the daily,” then the “arms” that stood up in verse thirty-one would be the papacy, for the grammatical structure of the verse demands that the “arms” are the power that takes away “the daily.”

“Ndị na-akwa emo” na-akụzi na ọchịchị papacy wepụrụ ezi nghọta banyere ozi Kraịst n’ụlọ nsọ Ya, site n’itinye missa papacy, nke bụ adịgboroja nke ọrụ Kraịst n’ụlọ nsọ nke eluigwe. Ọ bụrụ na nke a bụ n’eziokwu ihe “ihe a na-eme kwa ụbọchị” pụtara, mgbe ahụ “aka agha” ndị biliri n’amaokwu nke iri atọ na otu ga-abụ papacy, n’ihi na usoro gramà nke amaokwu ahụ na-achọ ka “aka agha” ahụ bụrụ ike ahụ nke na-ewepụ “ihe a na-eme kwa ụbọchị.”

In order to uphold their dish of fables, they argue that the papacy (arms) polluted Christ’s heavenly sanctuary. The Hebrew word translated as “sanctuary (miqdash) of strength” is either a pagan sanctuary or God’s sanctuary. If Daniel wanted to convey that God’s sanctuary was to be polluted by the papacy, he would have employed the Hebrew word “qodesh”, which can only represent God’s sanctuary. So where is it recorded in the Bible or the Spirit of Prophecy that the heavenly sanctuary ever was or ever will be, polluted by the papacy?

Iji kwado efere ilu-ha, ha na-ekwu na ọchịchị pope (aka) merụrụ ebe nsọ nke eluigwe nke Kraịst. Okwu Hibru a sụgharịrị dị ka “ebe nsọ (miqdash) nke ike” bụ ma ebe nsọ ndị ọgọ mmụọ ma ọ bụ ebe nsọ Chineke. Ọ bụrụ na Daniel chọrọ igosi na ọchịchị pope ga-emeru ebe nsọ Chineke, ọ gaara eji okwu Hibru ahụ bụ “qodesh”, nke pụrụ ịnọchite anya naanị ebe nsọ Chineke. Ya mere, òle ebe e dekọrọ ya n’ime Akwụkwọ Nsọ ma ọ bụ n’ime Mmụọ nke Amụma na ebe nsọ nke eluigwe emewo ma ọ bụ ga-eme n’ọdịnihu, ka ọchịchị pope merụọ ya?

Certainly, the sins of Christians are registered in the books of the heavenly sanctuary, but that representation does not mean God’s sanctuary was polluted. The cleansing of the sanctuary represented the cleansing of the record books that are located in the sanctuary. Furthermore, the papal power has never been Christian, so it has never been entered into the books of the investigative judgment. The only judgment identified for the papacy is the executive judgment of God’s wrath.

N’ezie, a na-edeba mmehie ndị Kraịst n’akwụkwọ nke ebe nsọ nke eluigwe, ma nnọchiteanya ahụ apụtaghị na e merụrụ ebe nsọ Chineke. Ime ka ebe nsọ dị ọcha nọchiri anya ime ka akwụkwọ ndekọ ndị dị n’ebe nsọ ahụ dị ọcha. Ọzọkwa, ike ọchịchị nke papacy abụbeghị nke Kraịst, ya mere, a banyeghị ya n’akwụkwọ nke ikpe nchọpụta. Naanị ikpe a kpọrọ aha maka papacy bụ ikpe mmezu nke iwe Chineke.

The “arms” also were to “place the abomination that maketh desolate,” which would be what power? What power did the papacy place? And what power is it, in the very opening of verse thirty-one that the papacy stood up for?

“Ogwe-aka” ahu kwa ga- “edobe ihe-árú nke na-eme ka ebe tọbọrọ n’efu,” nke ga-abụ ike dị aṅaa? Kedu ike ka ndị popu tọrọ ntọala? Ma kedu ike ahụ ọ bụ, n’ụzọ mmeghe nke amaokwu nke iri atọ na otu, ka ndị popu biliri kwadoro?

The unlearned in Laodicean Adventism who have placed their eternal life into the hands of men who have been identified as being unable to read the book that is sealed, may be comfortable having their itching ears soothed with that type of corrupted biblical application, but it is even more absurd to try and take the history they must identify to uphold their error, and align it with the last six verses of Daniel eleven.

Ndị na-amụghị amụ n’ime Adventizim Laodisia, ndị tinyeworo ndụ ebighị ebi ha n’aka ndị mmadụ a kọwapụtara na ha enweghị ike ịgụ akwụkwọ ahụ e mechiri emechi, nwere ike ịnọ n’udo ka e jiri ụdị itinye Akwụkwọ Nsọ n’ọrụ e merụrụ emerụ dị otu a mee ka ntị ha na-achọ ihe na-atọ ha ụtọ dị jụụ; ma ọ ka bụ ihe nzuzu karị ịnwa iwere akụkọ ihe mere eme ha ga-amata iji kwado njehie ha, ma mee ka ọ dakọrịta na amaokwu isii ikpeazụ nke Daniel iri na otu.

In the history leading up to the collapse of the Soviet Union, which can be shown to be represented as the King of the South in verse forty of Daniel eleven, the military strength of the United States stood up for the papacy, as Ronald Reagan formed a secret alliance with the antichrist of Bible prophecy. In so doing, it signaled that any Protestant resistance to the rise of the papacy had been subdued in the United States, as typified by the removal of the resistance of paganism in the year 508. The King of the North (the papacy) in the passage first swept away the Soviet Union in 1989, and did so in partnership with “chariots” and “horseman,” representing the military strength of the United States, and also with the economic strength of the United States as represented by the “ships.”

N’akụkọ ihe mere eme nke dugara n’ịdaba nke Soviet Union, nke enwere ike igosi na e sere ya dịka Eze nke Ndịda n’amaokwu nke iri anọ nke Daniel iri na otu, ike agha nke United States guzoro n’akụkụ ndị popu, dịka Ronald Reagan siri mepụta nzuzo njikọ aka ya na onye ahụ na-emegide Kraịst nke amụma Akwụkwọ Nsọ. N’ime ime nke a, o gosiri na e meriela nguzogide Protestant ọ bụla megide ịrị elu nke ndị popu n’ime United States, dị ka e si atụ ya site n’iwepụ nguzogide nke ikpere arụsị n’afọ 508. Eze nke Ugwu (ndị popu) n’akụkụ Akwụkwọ Nsọ ahụ buru ụzọ kpochapụ Soviet Union n’afọ 1989, o wee mee nke a n’ịmekọrịta ya na “ụgbọ ịnyịnya agha” na “ndị na-agba ịnyịnya,” ndị na-anọchi anya ike agha nke United States, tinyekwara ike akụ na ụba nke United States dịka “ụgbọ mmiri” si anọchi anya ya.

The United States was the “arms” that stood up for the papacy. Protestantism was taken away, just as the resistance of paganism was subdued by the year 508. In verse forty-one the United States will be conquered by the papacy, and the Constitution of the United States, which is the “sanctuary of strength” of the United States will be overturned as the United States places the King of the North (the papacy), upon the throne of the earth, as did pagan Rome in 538. If you are reading the articles on this website, then you can download The Time of the End magazine, and read a more thorough presentation of the last six verses of Daniel eleven, but we are now simply identifying that the identification of “the daily,” as Christ’s sanctuary ministry is a false application of the symbol. We are doing this in order to show that the false application was brought upon Laodicean Adventism by a purposeful lie.

United States bụ “ogwe aka” ndị ahụ guzoro n’ọnọdụ nkwado nke ọchịchị papa. E wepụrụ Protestantism, dịka e si merie mmegide nke okpukpe ndị ọgọ mmụọ ruo n’afọ 508. N’amaokwu nke iri anọ na otu, ọchịchị papa ga-emeri United States, a ga-akụda Iwu Ukwu nke United States, nke bụ “ebe nsọ nke ike” nke United States, mgbe United States ga-etinye Eze nke Ugwu (ọchịchị papa) n’ocheeze nke ụwa, dịka Rome ndị ọgọ mmụọ mere na 538. Ọ bụrụ na ị na-agụ isiokwu ndị dị na weebụsaịtị a, mgbe ahụ i nwere ike ibudata magazin The Time of the End, ma gụọ nkọwa sara mbara karịa nke amaokwu isii ikpeazụ nke Daniel iri na otu; ma ugbu a, anyị na-akọwapụta naanị na ịkọwa “ihe a na-eme kwa ụbọchị” dịka ozi ọrụ Kraịst n’ebe nsọ bụ itinye akara ahụ n’ọrụ n’ụzọ ụgha. Anyị na-eme nke a iji gosi na etinyere nkọwa ụgha ahụ n’elu Adventism nke Laodisia site n’ụgha e ji nlezianya chepụta.

We will continue to consider the prophetic lie in the next article.

Anyị ga-aga n’ihu ịtụle ụgha amụma ahụ n’isiokwu na-esonụ.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.

> “Anyi enweghị oge anyị ga-efunahụ. Oge ihe isi ike dị n’ihu anyị. A na-akpali ụwa site nmmụọ nke agha. N’oge na-adịghị anya, ihe omume nke nsogbu e kwuru okwu ya n’amụma ga-emezu. Amụma dị n’isi nke iri na otu nke Daniel eruola ihe fọrọ nke nta ka ọ bụrụ mmezu ya zuru ezu. Ọtụtụ n’ime akụkọ ihe mere eme nke mere n’ime mmezu amụma a ga-emegharị ọzọ.

> “In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.’ Daniel 11:30–36.

> “N’amaokwu nke iri atọ, a na-ekwu maka ike nke ‘ga-enwe mwute, laghachi, ma nwee iwe megide ọgbụgba-ndụ nsọ: otu a ka ọ ga-eme; ọbụna ọ ga-alaghachi, ma nwee nghọta na ndị na-ahapụ ọgbụgba-ndụ nsọ. Agha ga-eguzokwa n’akụkụ ya, ha ga-emetọkwa ebe nsọ nke ike, ha ga-ewepụkwa àjà kwa ụbọchị, ha ga-edokwa ihe arụ ahụ nke na-eme ka ebe tọgbọ chakoo. Ma ndị na-eme ajọ omume megide ọgbụgba-ndụ ka ọ ga-eji okwu ire ụtọ merụọ: ma ndị ahụ maara Chineke ha ga-adị ike, meekwa nnukwu ihe. Ndị nwere nghọta n’etiti ndị mmadụ ga-akụzikwa ọtụtụ mmadụ: ma ha ga-ada site n mma-agha, na n’ọkụ, na n’agha n’agha, na n’ịnapụ ihe, ọtụtụ ụbọchị. Ugbu a mgbe ha ga-ada, a ga-enyere ha aka site n’obere enyemaka: ma ọtụtụ ga-esokwa ha site n’okwu ire ụtọ. Ma ụfọdụ n’ime ndị nwere nghọta ga-ada, iji nwalee ha, na iji sachapụ ha, na ime ka ha bụrụ ọcha, ọbụna ruo n’oge ọgwụgwụ: n’ihi na ọ ka bụ maka oge a kara aka. Eze ahụ ga-emekwa dịka ọchịchọ nke ya si dị; ọ ga-ebulikwa onwe ya elu, meekwa ka onwe ya dị ukwuu karịa chi ọ bụla, ọ ga-ekwukwa okwu dị ịtụnanya megide Chineke nke chi nile, ọ ga-enwekwa ihe ịga nke ọma ruo mgbe iwe ahụ ga-ezu: n’ihi na a ga-emezu ihe ahụ e kpebiri.’ Daniel 11:30–36.”

> “Scenes similar to those described in these words will take place. We see evidence that Satan is fast obtaining the control of human minds who have not the fear of God before them. Let all read and understand the prophecies of this book, for we are now entering upon the time of trouble spoken of:

> “A ga-enwe ihe ndị yiri nke a kọwara n’okwu ndị a. Anyị na-ahụ ihe àmà na-egosi na Setan na-enweta ngwa ngwa ọchịchị n’obi mmadụ ndị na-enweghị egwu Chineke n’ihu ha. Ka mmadụ nile gụọ ma ghọta amụma nke akwụkwọ a, n’ihi na anyị na-abanye ugbu a n’oge nsogbu ahụ e kwuru maka ya:

> “‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.

> “‘N’oge ahụ Maịkel ga-ebili, onye-isi ukwu ahụ nke na-eguzo n’ihi ụmụ nke ndị gị: a ga-enwekwa oge nsogbu, ụdị nke a na-ahụtụbeghị kemgbe e nwere mba ruo n’oge ahụ kpọmkwem: n’oge ahụ ka a ga-anapụta ndị gị, onye ọ bụla a ga-ahụ ka e dere aha ya n’akwụkwọ ahụ. Ma ọtụtụ n’ime ndị na-ehi ụra n’ájá nke ụwa ga-eteta, ụfọdụ gaa ná ndụ ebighị ebi, ụfọdụkwa gaa n’ihere na nlelị ebighị ebi. Ma ndị maara ihe ga-enwu dịka nchapụta nke mbara igwe; ndị na-eme ka ọtụtụ laghachi n’ezi omume ga-adịkwa dịka kpakpando ruo mgbe ebighị ebi ebi. Ma gị, Daniel, mechie okwu ndị a, ma kaa akwụkwọ ahụ akara, ruo n’oge ọgwụgwụ: ọtụtụ ga-agagharị ebe a na ebe ahụ, a ga-amụbakwa ihe ọmụma.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.

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