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# Rome Establishes the Vision - Number Seventeen

Rom Na-Ehi Ọhụhụ Ahụ — Nọmba Iri na Asaa

The Final Sifting of the 144,000: The Prophetic Test of the Image of the Beast

Nchọcha Ikpeazụ nke 144,000: Ọnwụnwa Amụma nke Oyiyi nke Anụ-ọhịa ahụ

Author

Jeff Pippenger

Published

September 24, 2024

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Those called to be among the one hundred and forty-four thousand are now in their final sifting process and the process is a testing process that is based upon the formation of the image of the beast. The testing process begins with the house of God, for judgment always begins with the house of God, and thereafter God’s other flock is confronted with the identical testing process. Perhaps the most significant and important prophetic characteristic in the formation of the image of the beast is that it occurs twice; first in the United States, then in the rest of the world. Prophetically this means that the image of the beast in the world is the final manifestation of the image of the beast, and therefore any typification of the image of the beast that came before the image of the beast in the world, was simply the shadow that typified the substance.

Ndị a kpọrọ ka ha bụrụ akụkụ nke otu narị puku na puku iri anọ na anọ ahụ nọ ugbu a n’usoro ikpeazụ nke ịkpọcha ha, ma usoro a bụ usoro nnwale nke dabere n’ịkpụpụta oyiyi nke anụ ọhịa ahụ. Usoro nnwale ahụ na-amalite n’ụlọ Chineke, n’ihi na ikpe na-amalite mgbe niile n’ụlọ Chineke, ma emesịa a na-echepụta ìgwè atụrụ ọzọ nke Chineke ihu n’otu usoro nnwale ahụ kpọmkwem. O yikarịrị ka àgwà amụma kacha pụta ìhè ma bụrụkwa nke kachasị mkpa n’ịkpụpụta oyiyi nke anụ ọhịa ahụ bụ na ọ na-eme ugboro abụọ; mbụ na United States, emesịa na akụkụ ndị ọzọ nke ụwa. N’amụma nke a pụtara na oyiyi nke anụ ọhịa ahụ n’ụwa bụ mkpughe ikpeazụ nke oyiyi nke anụ ọhịa ahụ, ya mere ụdị nnọchianya ọ bụla nke oyiyi nke anụ ọhịa ahụ nke bịara tupu oyiyi nke anụ ọhịa ahụ n’ụwa, bụ naanị onyinyo nke nọchiri anya ihe bụ isi.

Judgment began at the house of God on September 11, 2001. That date had been typified by August 11, 1840, when the angel of Revelation ten came down with a little book open in His hand. When the angel of chapter ten came down He announced that the judgment of Protestantism was then under way. Whoever God judges, He first forewarns, and the confirmation of Miller’s methodology in determining time, added weight to his calculations about the judgment of the Second Coming. The testing of the Protestants was under way as of August 11, 1840 and by 1844 the Protestants had become the daughters of Rome. The period of 1840 to 1844 typifies the period of September 11, 2001, unto the soon-coming Sunday law.

Ikpe malitere n’ụlọ Chineke n’ụbọchị Septemba 11, 2001. E gosipụtawo ụbọchị ahụ n’ọnọdu-amụma site n’August 11, 1840, mgbe mmụọ ozi nke Mkpughe iri siri n’eluigwe rịdata, nwee obere akwụkwọ mepere emepe n’aka Ya. Mgbe mmụọ ozi nke isi nke iri ahụ rịdatara, Ọ kpọsara na ikpe nke Protestantizim amalitelarị n’oge ahụ. Onye ọbụla Chineke na-ekpe ikpe, Ọ na-ebu ụzọ dọọ ya aka ná ntị, ma nkwenye e nyere usoro Miller ji ekpebi oge, tinyekwara ibu n’ihe mgbakọ ya banyere ikpe nke Ọbịbịa nke Abụọ. Nnwale nke ndị Protestant amalitelarị dịka ọ dị n’August 11, 1840, ma ka ọ na-erule 1844, ndị Protestant aghọwo ụmụ nwanyị Rom. Oge ahụ site n’afọ 1840 ruo 1844 na-anọchi anya n’ọnọdu-amụma oge site na Septemba 11, 2001, ruo n’iwu Ụka nke Sọnde nke na-abịa n’oge na-adịghị anya.

Those two periods were also represented from Jesus’ baptism when the Holy Spirit descended until the cross. Those three periods were all typified by the one hundred and twenty years that were allotted to the antediluvian world, leading up to the flood. There is always a warning message that identifies the judgment of that particular history. There are sacred histories that also address this particular period in the last days.

A nọchikwara oge abụọ ahụ site n’oge e mere Jisọs baptizim mgbe Mmụọ Nsọ rịdatara ruo n’obe. E ji kwa otu narị afọ na iri abụọ ahụ e nyere ụwa tupu iju mmiri—ụwa nke oge ndị tupu Iju Mmiri ahụ—mee nnọchianya oge atọ ahụ niile. Ozi ịdọ aka ná ntị na-adị mgbe niile nke na-akọwapụta ikpe nke akụkọ ihe mere eme ahụ pụrụ iche. E nwekwara akụkọ ihe mere eme dị nsọ nke na-ekwukwa banyere oge a pụrụ iche n’ụbọchị ikpeazụ.

Noah preached for one hundred and twenty years, then the judgment of the flood arrived. Christ preached for twelve hundred and sixty days, then came the judgment of the cross. The warning message of John the Baptist was empowered at the baptism of Christ, and then Jesus was led into the wilderness for forty days. Those forty days, and the subsequent three tests at the end of the forty days teach that once the message is empowered, as identified by the descent of a holy symbol, such as the Holy Spirit at His baptism, and the descent of both angels of Revelation chapters ten and eighteen—a testing process is under way. When the divine symbol comes down, the judgment message proclaimed to those who are then the subject of judgment is empowered and the particular group that is being judged is then in a specific period that only ends with the close of their probation.

Noa kwusara ozi ruo otu narị afọ na afọ iri abụọ, mgbe ahụ ikpe nke iju-mmiri ahụ bịara. Kraịst kwusara ozi ruo ụbọchị puku abụọ na narị isii na iri isii, mgbe ahụ ikpe nke obe bịara. Ozi ịdọ aka ná ntị nke Jọn Onye Na-eme Baptizim ka e nyere ike n’oge baptizim nke Kraịst, mgbe ahụkwa e duuru Jizọs n’ọzara ruo ụbọchị iri anọ. Ụbọchị iri anọ ahụ, na ule atọ ndị sochirinụ na ngwụcha ụbọchị iri anọ ahụ, na-akụzi na ozugbo e nyere ozi ahụ ike, dịka e si amata ya site n’ịrịda ala nke ihe nnọchianya dị nsọ, dịka Mmụọ Nsọ n’oge baptizim Ya, na ịrịda ala nke ma ndị mmụọ ozi abụọ nke Mkpughe isi nke iri na nke iri na asatọ—usoro ule nọ n’ọrụ. Mgbe akara nsọ ahụ sitere n’eluigwe rịdata, a na-enye ozi ikpe ahụ a na-ekwusara ndị ahụ bụ isiokwu nke ikpe n’oge ahụ ike, otu ìgwè pụrụ iche ahụ a na-ekpe kwa nọkwa n’oge pụrụ iche nke na-agwụ naanị mgbe oge amara ha mechiri.

The line of Jesus identifies two periods of witnessing. The first was His personal witness for twelve hundred and sixty days, then His witness in the presence of His disciples for another twelve hundred and sixty days until Stephen was stoned.

Usoro nke Jisọs na-akọwapụta oge abụọ nke ịgba àmà. Nke mbụ bụ àmà nke Onwe Ya n’ime ụbọchị otu puku narị abụọ na iri isii, mgbe ahụkwa àmà Ya n’ihu ndị na-eso ụzọ Ya n’ime ụbọchị ọzọ otu puku narị abụọ na iri isii ruo mgbe e tụrụ Stivin nkume.

> “Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.

> “Mgbe ahụ, ka mmụọ ozi ahụ kwuru, ‘Ọ ga-eme ka ọgbụgba ndụ ahụ guzosie ike n’ebe ọtụtụ nọ ruo otu izu [afọ asaa].’ N’ime afọ asaa mgbe Onye Nzọpụta ahụ batara n’ozi Ya, a ga-ekwusa ozi ọma ahụ karịsịa nye ndị Juu; afọ atọ na ọkara site n’aka Kraịst n’onwe Ya; ma emesịa site n’aka ndịozi. ‘N’etiti izu ahụ Ọ ga-eme ka àjà na onyinye kwụsị.’ Daniel 9:27. N’oge opupu ihe ubi nke A. D. 31, e nyere Kraịst, ezi àjà ahụ, n’elu Kalfari. Mgbe ahụ, ákwà mkpuchi nke ụlọ nsọ ahụ dọwara n’ime abụọ, na-egosi na ịdị nsọ na ihe ọ pụtara nke ọrụ àjà ahụ apụla. Oge ahụ eruola ka àjà na onyinye nke ụwa kwụsị.”

> “The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution “went everywhere preaching the word” (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.

> “Izu ahụ otu—afọ asaa—kwụsịrị na A.D. 34. Mgbe ahụ, site n’ịtụ Stivin nkume, ndị Juu mechiri n’ikpeazụ ịjụ ha jụrụ ozi ọma; ndị na-eso ụzọ ahụ, ndị e chụsasịrị n’ebe dị iche iche site n’ọnwụnwa, ‘gara ebe niile na-ekwusa okwu ahụ’ (Ọrụ Ndịozi 8:4); ma obere oge ka e mesịrị, Sọl, onye mkpagbu ahụ, ghọrọ onye a tọghatara, ma bụrụ Pọl, onyeozi nke ndị mba ọzọ.” The Desire of Ages, 233.

The line of Noah, Christ, the Millerites and the one hundred and forty-four thousand all provide witness to a period of time when a specific target audience is tested by a warning message. The empowerment of the message identifies the beginning of a testing period, that in turn ends with the close of that target audience’s probation. With the prophetic line of Jesus two periods of witnessing are identified. Those two periods of witnessing typify the two warning messages represented by the angel who descended on September 11, 2001 which fulfilled Revelation 18:1–3, who was then followed by the second voice of verse four and onward of chapter eighteen.

Usoro agbụrụ nke Noa, nke Kraịst, nke ndị Millerite, na nke puku mmadụ narị otu na iri anọ na anọ ha niile na-enye àmà banyere oge nke a na-anwale otu ndị a kapịrị ọnụ e ji ozi ịdọ aka ná ntị. Inye ozi ahụ ike na-akọwapụta mmalite nke oge nnwale, nke n’aka nke ya na-ejedebe na mmechi oge ebere nke ndị ahụ a kpọmkwem a na-atụ anya ya. N’usoro amụma nke Jizọs, a na-achọpụta oge àmà abụọ. Oge àmà abụọ ahụ na-anọchi anya ozi ịdọ aka ná ntị abụọ ndị mmụọ ozi ahụ nke rịdatara na Septemba 11, 2001 na-anọchite anya, onye mezuru Mkpughe 18:1–3; onye e mesịrị soro ya site n’olu nke abụọ nke amaokwu nke anọ gaa n’ihu n’isi nke iri na asatọ.

> “So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people.’” Review and Herald, December 6, 1892.

> “Ya mere, n’ọrụ ikpeazụ a nke ịdọ ụwa aka ná ntị, a na-akpọ oku abụọ dị iche iche nye ụka dị iche iche. Ozi nke mmụọ ozi nke abụọ bụ, ‘Babịlọn adaala, adaala, obodo ukwu ahụ, n’ihi na o mere ka mba niile ṅụọ mmanya nke ọnụma nke ịkwa iko ya.’ Ma n’olu ukwu nke ozi nke mmụọ ozi nke atọ, a na-anụ olu si n’eluigwe na-asị, ‘Sinụ n’ime ya pụta, unu ndị m.’” Review and Herald, December 6, 1892.

The first period is the judgment that begins with the house of God, and then at the soon-coming Sunday law the second period of judgment commences with the warning to come out of Babylon. The line of Christ from His baptism to the cross represents September 11, 2001 unto the Sunday law in the United States, and the period from the Sunday law in the United States until the point where every nation is forced to accept Sunday as the Global Day of Worship is the period that concludes when the very last nation submits.

Oge mbụ ahụ bụ ikpe nke na-amalite n’ụlọ Chineke, ma mgbe iwu Sọnde nke na-abịanụ n’oge na-adịghị anya rutere, oge ikpe nke abụọ amalite site n’ịdọ aka ná ntị ka e si na Babilọn pụta. Ahịrị nke Kraịst site na baptizim Ya ruo n’obe na-anọchi anya Septemba 11, 2001 ruo iwu Sọnde na United States, ma oge sitere n’iwu Sọnde na United States ruo n’ókè ebe a na-amanye mba niile ịnakwere Sọnde dịka Ụbọchị Ofufe Ụwa niile bụ oge ahụ nke na-agwụ mgbe mba ikpeazụ n’ime ha niile nyefere onwe ya.

The period begins with the Sunday law in the United States and it ends when the final nation bows to the papal power. The beginning of the second period marks the end of the first period, and both have Sunday laws that have been previously typified in the witness of Rome. The first Sunday law in the year 321, was brought about through the authority of pagan Rome. The Sunday law that was brought about through the authority of the papal church is represented by the year 538. The Sunday law in the United States is 321, and the Sunday law enforced upon the last nation is 538. The Sunday law in the United States marks the arrival of the message of warning that is then proclaimed by the ensign that was made up of the outcasts of Israel.

Oge ahụ na-amalite site n’iwu Sọnde dị na United States, ọ na-agwụkwa mgbe mba ikpeazụ na-ehulata n’okpuru ike papal. Mmalite nke oge nke abụọ na-egosi njedebe nke oge nke mbụ, ha abụọ nwekwara iwu Sọnde ndị e burula ụzọ mee ihe nnọchianya ha n’ime àmà Rom. Iwu Sọnde mbụ n’afọ 321 sitere n’ike ọchịchị nke Rom ndị ọgọ mmụọ. Iwu Sọnde nke sitere n’ike ọchịchị nke ụka papal ka a na-anọchi anya ya site n’afọ 538. Iwu Sọnde dị na United States bụ 321, iwu Sọnde a manyere n’elu mba ikpeazụ bụkwa 538. Iwu Sọnde dị na United States na-akara mbata nke ozi ịdọ aka ná ntị ahụ nke ọkọlọtọ ahụ, nke e si n’ime ndị a chụpụrụ n’Izrel guzobe, wee kpọsaa.

That waymark is the year 321, and it marks the beginning of the period of the testing of every nation upon the Sunday question. That period ends when the final nation bows to Rome, and that event was typified by the waymark of the year 538. The period from 321 unto 538 was typified by the period from the cross until the stoning of Stephen. As Stephen was being stoned he saw Christ standing in the heavenly sanctuary, typifying when Michael stands up at the close of human probation.

Ihe nrịbama ahụ bụ afọ 321, ọ na-egosikwa mmalite nke oge a ga-anwale mba niile n’ihe gbasara ajụjụ ụbọchị Sọnde. Oge ahụ na-agwụ mgbe mba ikpeazụ kpọrọ isi ala nye Rom, e mekwara ihe omume ahụ ihe nnọchianya ya site n’ihe nrịbama nke afọ 538. E ji oge sitere n’afọ 321 ruo n’afọ 538 mee ihe nnọchianya nke oge sitere n’obe ruo n’ịtụ Stephen nkume. Ka a na-atụ Stephen nkume, ọ hụrụ Kraịst ka o guzoro n’ebe nsọ nke eluigwe, nke na-anọchite anya oge Maịkel ga-ebili n’oge mmechi nke ohere nnwale mmadụ.

September 11, 2001 marks the arrival of the warning of the first three verses of chapter eighteen, and it was marked by the prediction set forth by the prophetess Ellen White, who said that when the great buildings of New York City are brought down by a touch from God, that those very three verses would be fulfilled. It was also marked by the Patriot Act, which was a sign for those willing to see; that the principle of English law which professes that a person is innocent until proven guilty, was set aside for Roman law, which professes that a person is guilty, until proven innocent.

Ụbọchị Septemba 11, 2001 bụ akara mbata nke ịdọ aka ná ntị nke amaokwu atọ mbụ nke isi nke iri na asatọ, e wee kpọọ ya akara site n’amụma e depụtara site n’ọnụ amụma nwanyị ahụ bụ Ellen White, onye kwuru na mgbe a ga-eme ka nnukwu ụlọ ndị dị na Obodo New York daa site n’imetụ aka sitere n’aka Chineke, na n’oge ahụ ka amaokwu atọ ahụ ga-emezu. E kpọkwara ya akara site n’Iwu Patriot Act, nke bụ ihe ịrịba ama nye ndị dị njikere ịhụ; na a tọhapụrụ ụkpụrụ nke iwu Bekee nke na-ekwupụta na mmadụ bụ onye na-enweghị mmehie ruo mgbe e gosiri na o nwere mmehie, ka e were iwu Rom dochie ya, nke na-ekwupụta na mmadụ nwere mmehie ruo mgbe e gosiri na ọ dị ọcha.

The Patriot Act marked the beginning of judgment for Laodicean Seventh-day Adventism. That period concludes at the Sunday law in the United States. Those Laodicean Seventh-day Adventists that successfully make it through that period of sifting, are then going to give the warning message of verse four of chapter eighteen, that ends with the final nation that bows to Rome. That period begins with the Sunday law in the United States and ends with the final Sunday law.

Iwu Patriot Act kpọrọ akara mmalite nke ikpe maka Ụka Seventh-day Adventist nke Laodisia. Oge ahụ na-agwụcha na iwu Sọnde dị na United States. Ndị Seventh-day Adventist nke Laodisia ahụ nke na-eme nke ọma gafee oge ahụ nke ịma jijiji, bụ ndị ga-enye ozi ịdọ aka ná ntị nke amaokwu nke anọ nke isi nke iri na asatọ, nke na-ejedebe na mba ikpeazụ nke na-akpọ isi ala nye Rom. Oge ahụ na-amalite na iwu Sọnde dị na United States ma na-ejedebe na iwu Sọnde ikpeazụ.

If we misunderstand the fact that there are two images to the beast that are identified upon more than two witnesses, then we will misunderstand the work represented by the first three verses of Revelation chapter eighteen that began in 2001, and the work that begins in verse four of chapter eighteen.

Ọ bụrụ na anyị aghọtahie eziokwu ahụ bụ na e nwere ihe oyiyi abụọ nke anụ-ọhịa ahụ, ndị a na-amata site n’aka ihe karịrị ndị àmà abụọ, mgbe ahụ anyị ga-aghọtahie ọrụ ahụ a nọchiri anya ya n’amaokwu atọ mbụ nke Mkpughe isi nke iri na asatọ, nke malitere na 2001, na ọrụ ahụ nke malitere n’amaokwu nke anọ nke isi nke iri na asatọ.

When we employ Sister White’s direct identification of the angel of Revelation eighteen’s descent in 1888, and her placing the same angel in the future tense, we find that 1888 typifies 2001. The angel of Revelation, that lightens the earth with His glory, came down at the Minneapolis meetings in 1888, and did so again when the great buildings of New York City came down.

Mgbe anyị jiri njirimara doro anya Nwanyị White nye nke mmụọ-ozi nke Mkpughe iri na asatọ nke ịrịdata ya n’afọ 1888, na itinye ya otu mmụọ-ozi ahụ n’usoro oge ga-abịa, anyị na-achọpụta na 1888 na-anọchi anya 2001. Mmụọ-ozi ahụ nke Mkpughe, nke ji ebube Ya mee ka ụwa nwee ìhè, rịdatara n’ọgbakọ Minneapolis n’afọ 1888, ma meekwa otu a ọzọ mgbe nnukwu ụlọ nke Obodo New York dara.

The period of Christ’s baptism unto the cross, and the period from August 11, 1840 unto October 22, 1844, and the period of Noah’s one hundred and twenty years provide three witnesses to a period of judgment. 1888 provides a witness of the manifestation of rebellion that was recorded at the Minneapolis meetings, and Noah identifies the removal of the Holy Spirit from those who rejected the message. The rebellion of the antediluvians as well as the rebellion of the church leaders in 1888 both align with the history of Korah, Dathan and Abiram in the history of Moses, which the angel told Sister White was being repeated in Minneapolis.

Oge nke baptizim Kraịst ruo n’obe, na oge sitere n’Ọgọst 11, 1840 ruo n’Ọktoba 22, 1844, na oge nke afọ otu narị na iri abụọ nke Noa na-enye ndị àmà atọ banyere oge ikpe. Afọ 1888 na-enye àmà banyere ngosipụta nke nnupụisi e dere banyere ya na nzukọ Minneapolis, Noa kwa na-akọwapụta iwepụ Mmụọ Nsọ n’ebe ndị jụrụ ozi ahụ nọ. Nnupụisi nke ndị bi tupu iju mmiri, yana nnupụisi nke ndị ndú ụka na 1888, ha abụọ kwekọrọ na akụkọ banyere Kora, Datan na Abiram n’akụkọ ihe mere eme nke Mosis, nke mmụọ ozi ahụ gwara Nwanneanyị White na a na-emeghachi na Minneapolis.

From the Patriot Act until the Sunday law in the United States represents the testing period for Laodicean Seventh-day Adventism. The rebellion against the message of warning that announces their judgment identifies the removal of the Holy Spirit, and therefore the pouring out of strong delusion on the wicked foolish virgins of that history. The focus of the rebellion is the chosen messenger as represented by Noah, Moses, Elders Jones and Waggoner, and of course Sister White. The rebellion against the warning message and the messenger of that history is based upon the “oil” in the history of the parable of the ten virgins.

Site n’Iwu Patriot rue mgbe a ga-eme iwu Ụbọchị Sọnde na United States na-anọchi anya oge nnwale maka Adventism nke Ụbọchị nke Asaa nke Laodisia. Nnupụisi megide ozi ịdọ aka ná ntị nke na-ekwusa ikpe ha na-egosi mwepụ nke Mmụọ Nsọ, ya mere, ọ na-egosikwa ịwụsa aghụghọ siri ike n’elu ndị ajọ amaghị ihe, ndị na-amaghị amamihe, bụ́ ụmụ agbọghọ iri ahụ n’akụkọ ihe mere eme ahụ. Isi ihe nnupụisi ahụ na-elekwasị anya na ya bụ onye ozi a họpụtara, dị ka e si anọchi anya ya site n’aka Noa, Mozis, Ndị Okenye Jones na Waggoner, ma n’ezie, Nwanyị White. Nnupụisi ahụ megide ozi ịdọ aka ná ntị na megide onye ozi nke akụkọ ihe mere eme ahụ dabeere n’“mmanụ” ahụ n’akụkọ ihe mere eme nke ilu ụmụ agbọghọ iri ahụ.

Those who present the warning message, do so, because they have “oil,” which is also the warning message. The distinction between the two classes is therefore produced by the correct applications of the rules of prophetic interpretation that were adopted by those of the movement of the first and second angels, represented as Miller’s rules of interpretation, and also the rules of prophetic interpretation adopted by the movement of the third angel.

Ndị ahụ na-ekwusa ozi ịdọ aka ná ntị ahụ na-eme ya n’ihi na ha nwere “mmanụ,” nke bụkwa ozi ịdọ aka ná ntị ahụ. N’ihi ya, e ji ezi itinye n’ọrụ iwu nkọwa amụma ndị ahụ ndị nke ije nke mmụọ ozi mbụ na nke abụọ nakweere, nke a na-anọchi anya dị ka iwu nkọwa Miller, ma kwa iwu nkọwa amụma ndị ije nke mmụọ ozi nke atọ nakweere, mee ka ọdịiche dị n’etiti òtù abụọ ahụ pụta ìhè.

The test that is represented as the “formation of the image of the beast,” must therefore be a test in connection with how the image of the beast is formed in God’s prophetic word.

Ya mere, ọnwụnwa ahụ a na-anọchi anya ya dịka “ịkpụrụ onyinyo nke anụ ọhịa ahụ,” aghaghị ịbụ ọnwụnwa metụtara otú e si akpụ onyinyo nke anụ ọhịa ahụ n’Okwu amụma Chineke.

From the Patriot Act in 2001, which was typified by the Blair Bill in 1888, which was typified by the Declaration of Independence in 1776, which was typified by the baptism of Christ, which typified August 11, 1840, all support the truth that the testing-process of judgment begins with an empowered warning message that must be taken from the hand of the angel and then be eaten.

Site na Patriot Act n’afọ 2001, nke e ji Blair Bill kọwaa n’ụdị ya n’afọ 1888, nke e ji Declaration of Independence kọwaa n’ụdị ya n’afọ 1776, nke e ji baptizim nke Kraịst kọwaa n’ụdị ya, nke kpọpụtara n’ụdị ya August 11, 1840, ihe ndị a niile na-akwado eziokwu ahụ bụ na usoro ule nke ikpe na-amalite site n’ozi ịdọ aka ná ntị e nyere ike, nke a ga-anata n’aka mmụọ ozi ahụ, ma mesịa rie ya.

The prophetic teaching that identifies the United States as the robbers of thy people confuses several points by their logic, and those points are often the most direct proof-texts in establishing elements of the formation of the image of the beast. A way to illustrate the fact that this test is prophetic in nature is by using the basic rules of prophecy to demonstrate a truth that is only understood if you accept Rome as the symbol represented by the robbers of thy people.

Nkuzi amụma nke na-akọwa United States dịka ndị ohi nke ndị gị na-agbagwoju ọtụtụ isi okwu anya site n’ezi uche ha, ma isi okwu ndị ahụ na-abụkarị ihe àmà Akwụkwọ Nsọ kachasị kpọmkwem n’ịkwado akụkụ dị iche iche nke nhazi nke onyinyo nke anụ ọhịa ahụ. Ụzọ isi kọwaa eziokwu na ule a bụ nke amụma n’ụdị ya bụ site n’iji iwu ndị bụ isi nke amụma gosi eziokwu nke a na-aghọta naanị ma ọ bụrụ na i kweta Rom dịka akara nke ndị ohi nke ndị gị na-anọchi anya ya.

This illustration is drawn from the five lines of history within Adventism, where a controversy over Rome as a symbol occurred. We are now in the last, or sixth of these controversial histories, and the controversy now is identical to the controversy represented upon the 1843 chart.

A na-adọta ihe osise a site n’ahịrị ise nke akụkọ ihe mere eme dị n’ime Adventism, ebe esemokwu banyere Rom dịka ihe nnọchianya mere. Ugbu a anyị nọ n’akụkọ ikpeazụ, ma ọ bụ nke isii n’ime akụkọ ndị a jupụtara n’esemokwu, ma esemokwu ahụ ugbu a bụ otu ihe ahụ kpọmkwem na esemokwu nke e gosipụtara n’elu chaatị 1843.

It is easy to see this truth if you correctly apply the prophetic rules. A prophetic rule that needs to be used is that symbols have more than one meaning, and the meaning they use in a passage is to be established by the passage. The Syrian king, Antiochus III Magnus fulfilled the battle of verse ten of chapter eleven of Daniel, and he fulfilled the battle of Raphia in verses eleven and twelve, and he fulfilled the battle of Panium in verse fifteen. The Millerite controversy represented upon the 1843 chart was that the false Protestant view identified that the “robbers” was Antiochus Epiphanes, while also upholding the truth that the “robbers” were a symbol of Rome.

Ọ dị mfe ịhụ eziokwu a ma ọ bụrụ na i tinye iwu amụma n’ọrụ nke ọma. Otu iwu amụma a ga-eji bụ na ihe nnọchianya nwere ihe ha pụtara karịrị otu, ma ihe ha pụtara n’otu amaokwu ka amaokwu ahụ n’onwe ya ga-ekpebi. Eze Siria, Antiochus III Magnus, mezuru ọgụ nke amaokwu nke iri nke isi nke iri na otu nke Daniel, ma o mezurukwa ọgụ Raphia n’amaokwu nke iri na otu na nke iri na abụọ, ma o mezurukwa ọgụ Panium n’amaokwu nke iri na ise. Esemokwu Millerite e gosipụtara n’elu chaatị 1843 bụ na echiche ụgha nke ndị Protestant kpọrọ na ndị “ohi” ahụ bụ Antiochus Epiphanes, ebe n’otu oge ahụ ha ka na-akwado eziokwu ahụ na ndị “ohi” ahụ bụ ihe nnọchianya nke Rom.

Verses ten through fifteen were first fulfilled in the history of Antiochus III Magnus, so those verses, and the subsequent historical repeat of those verses provide two witnesses to the fulfillment of those verses in the last days, for all the prophets spoke more directly about the last days, than the days in which they lived.

Amaokwu nke iri ruo nke iri na ise mezuru mbụ n’akụkọ ihe mere eme nke Antiochus III Magnus; ya mere, amaokwu ndị ahụ, na mmezueghachi ha nke mere n’akụkọ ihe mere eme n’oge sochirinụ, na-enye àmà abụọ banyere mmezu nke amaokwu ndị ahụ n’ụbọchị ikpeazụ, n’ihi na ndị amụma niile kwuru okwu kpọmkwem karịa banyere ụbọchị ikpeazụ karịa banyere ụbọchị ndị ha bi n’ime ha.

Along with that established rule concerning where a prophet’s testimony is to be applied, we also have Sister White who directly recorded “much of the history which has taken place in fulfillment of this prophecy [Daniel chapter eleven] will be repeated.” Antiochus III Magnus represents the United States as papal Rome’s proxy army. The Protestants argued that the robbers had typified another Antiochus, where the Millerites knew it was Rome. Currently one side identifies the United States as the robbers, and the other side holds to the foundational truth.

N’ịgbaso iwu ahụ e guzobere banyere ebe a ga-etinye àmà onye amụma, anyị nwekwara Nwanyị White bụ onye dere ozugbo na “ọtụtụ n’ime akụkọ ihe mere eme nke mere na mmezu amụma a [Daniel isi nke iri na otu] ga-emezukwa ọzọ.” Antiochus III Magnus na-anọchi anya United States dịka ndị agha nnọchi anya Rome papal. Ndị Protestant rụrụ ụka na ndị ohi ahụ bụ ụdị nke Antiochus ọzọ, ebe ndị Millerite maara na ọ bụ Rome. Ugbu a, otu akụkụ na-akọwa United States dịka ndị ohi ahụ, ebe akụkụ nke ọzọ na-ejidesi eziokwu ntọala ike.

If the rule that identifies that symbols have more than one meaning, and the meaning is to be based upon the context where they are employed, then identifying the United States as the robbers, parallels the Protestants’ identification of Antiochus as the robbers, but now Antiochus is a symbol of the United States in the last days.

Ọ bụrụ na iwu ahụ nke na-akọwapụta na ihe nnọchianya nwere ihe karịrị otu ihe ọ pụtara, nakwa na a ga-adabere ihe ọ pụtara n’elu ọnọdụ e ji ya mee ihe, ya bụ, mgbe ahụ ịmata United States dịka ndị ohi yiri nnọọ otú ndị Protestant si akọwa Antiochus dịka ndị ohi; ma ugbu a Antiochus bụ ihe nnọchianya nke United States n’ụbọchị ikpeazụ.

The context of the passage is directly addressing the question of what power exalts itself to establish the vision, so to place the emphasis upon this fact, is justified. It is justified upon many witnesses, for the other historical lines of a controversy over Rome as a symbol identify the same fact. That fact is that those on the wrong side of the issue invariably identify the United States in the place of Rome. But if you are unwilling to accept that symbols have more than one meaning, or if you believe they do so, but are not practiced enough to have full faith in the rule, then it will be virtually impossible for you to follow the logic that is now going to be applied.

Ntụle nke akụkụ Akwụkwọ Nsọ ahụ na-aza ozugbo ajụjụ banyere ike nke na-ebuli onwe ya elu iji guzosie ọhụụ ahụ ike; ya mere, itinye nkwụsi ike n’eziokwu a, bụ ihe ziri ezi. E mere ya ziri ezi site n’ọtụtụ ndị àmà, n’ihi na ahịrị akụkọ ihe mere eme ndị ọzọ nke esemokwu banyere Rome dị ka akara na-achọpụta otu eziokwu ahụ. Eziokwu ahụ bụ na ndị nọ n’akụkụ na-ezighị ezi nke okwu a na-akọwakarị United States n’ọnọdụ Rome. Ma ọ bụrụ na ị chọghị ịnakwere na akara nwere ihe karịrị otu ihe ọ pụtara, ma ọ bụ ọ bụrụ na i kwenyere na ha na-eme otú ahụ, ma i mebeghị nke ọma nke ga-eme ka i nwee okwukwe zuru ezu n’iwu ahụ, mgbe ahụ ọ ga-abụ ihe fọrọ nke nta ka ọ bụrụ ihe na-agaghị ekwe omume ka ị soro ezi uche a nke a ga-etinye n’ọrụ ugbu a.

Every two-horned power represents the United States in the last days. France is the twofold power represented by Sodom and Egypt. Islam also typifies the United States, for the United States is the false prophet in relation to the papal power who is Jezebel. The United States is Salome in subjection to Herodias. Balaam is a symbol of a false prophet too, though his story is more complex than simply being a false prophet.

Ike ọ bụla nke nwere mpi abụọ na-anọchi anya United States n’ụbọchị ikpeazụ. France bụ ike abụọ ahụ e ji Sọdọm na Ijipt na-anọchi anya ya. Islam kwa na-anọchikwa anya United States, n’ihi na United States bụ onye amụma ụgha n’ihe gbasara ike papal, onye bụ Jezebel. United States bụ Salome n’okpuru ọchịchị Herodias. Balaam kwa bụ akara nke onye amụma ụgha, ọ bụ ezie na akụkọ ya dị mgbagwoju anya karịa nanị ịbụ onye amụma ụgha.

Balaam’s prophecies, which were recorded after he blessed Israel three times, are associated with Islam in a variety of ways. The ass is a symbol of Islam, and you can’t keep the talking ass out of a story of Balaam. The wise men from the east who came to worship the baby Jesus were guided by Balaam’s prophecies. Islam of the three woes of Revelation chapter nine represents the false prophet Mohammed.

Amụma Belam, ndị e dere mgbe ọ gọzichara Izrel ugboro atọ, nwere njikọ na Islam n’ụzọ dị iche iche. Ịnyịnya ibu ahụ bụ akara nke Islam, ma a pụghị iwepụ ịnyịnya ibu ahụ na-ekwu okwu n’akụkọ Belam. Ndị amamihe si n’ọwụwa anyanwụ bịara ịkpọ isi ala nye Nwa ọhụrụ ahụ, Jizọs, bụ ndị amụma Belam duziri. Islam, nke bụ nke atọ n’ime ahụhụ atọ nke Mkpughe isi nke itoolu, na-anọchi anya Mohammed, amụma ụgha ahụ.

If you understand that symbols have more than one meaning, then you will no doubt also understand that many truths are so important that they are represented by a variety of symbols. The symbol that establishes the vision is a symbol of Rome, and therefore it is obvious that Rome would be a primary theme throughout Bible prophecy. One classic and well-established symbol of Rome is the king of the north in Daniel chapter eleven. The king of the north who comes to his end with none to help is the papal power, the Roman church, the pope of Rome, the man of sin.

Ọ bụrụ na ị ghọta na akara ngosi nwere ihe ha pụtara karịrị otu, mgbe ahụ o doro anya na ị ga-aghọtakwa na ọtụtụ eziokwu dị oke mkpa nke na a na-anọchi anya ha site n’ụdị akara ngosi dị iche iche. Akara ngosi nke na-eguzobe ọhụụ ahụ bụ akara ngosi nke Rom, ya mere o doro anya na Rom ga-abụ isiokwu bụ isi n’ime amụma nile nke Akwụkwọ Nsọ. Otu akara ngosi a ma ama, nke ochie ma guzosie ike, nke Rom bụ eze nke ugwu n’isi nke iri na otu nke Daniel. Eze nke ugwu ahụ, onye na-abịa na njedebe ya ebe ọ nweghị onye ga-enyere ya aka, bụ ike papal, Chọọchị Rom, poopu nke Rom, nwoke nke mmehie.

In the controversy of Uriah Smith, it was claimed that the king of the north in verse thirty-six was France, and the king of the north in verse forty was Turkey. Both France and Turkey are symbols of the United States in different contexts, but as with the Protestants, and as it is today, in Smith’s controversy, he rejected the truth that the king of the north is a symbol of Modern Rome, and claimed the symbol of Rome was represented by a symbol of the United States in the nation of France, and again that the symbol of Rome was a symbol of the United States as represented in the nation of Turkey.

N’arụmụka Uriah Smith, e kwusiri ike na eze nke ugwu n’amaokwu nke iri atọ na isii bụ France, nakwa na eze nke ugwu n’amaokwu nke iri anọ bụ Turkey. Ma France na Turkey bụ ihe nnọchianya nke United States n’ọnọdụ dị iche iche, ma dịka ọ dị n’etiti ndị Protestant, nakwa dịka ọ dị taa, n’arụmụka Smith, ọ jụrụ eziokwu ahụ na eze nke ugwu bụ ihe nnọchianya nke Rom nke Oge A, ma kwuo na ihe nnọchianya nke Rom bụ nke ihe nnọchianya nke United States nọchiri anya n’obodo France, ma kwa ọzọ na ihe nnọchianya nke Rom bụ ihe nnọchianya nke United States dịka e siri nọchite ya n’obodo Turkey.

The context now contains three lines; Millerite history, Uriah Smith’s history, and the here and now. In each of those illustrations there is a controversy over a symbol of Rome, which is misapplied through misunderstanding Rome as a symbol of the United States.

Ugbu a, ọnọdụ ahụ nwere ahịrị atọ; akụkọ ihe mere eme nke ndị Millerite, akụkọ ihe mere eme nke Uriah Smith, na ihe dị ebe a ugbu a. N’ime nke ọ bụla n’ime ihe atụ ndị ahụ, e nwere esemokwu banyere otu akara nke Rom, nke a na-etinye n’ọrụ n’ezighị ezi site n’ịghọtahie Rom dịka akara nke United States.

The line of the controversy of “the daily,” in the book of Daniel upholds this very same emphasis of arguing against the truth regarding a symbol of Rome, though there are some important nuances in this history.

Ahịrị esemokwu banyere “ihe a na-eme kwa ụbọchị,” n’akwụkwọ Daniel, na-akwado otu nkwụsi-ike a kpọmkwem nke ịrụ ụka megide eziokwu banyere ihe nnọchianya nke Rome, ọ bụ ezie na e nwere ụfọdụ nkọwa dị mkpa n’akụkọ ihe mere eme a.

The logic of Uriah Smith’s prophetic model led his followers to misapply the sixth plague in chapter sixteen of Revelation. A primary problem in Smith’s application of chapter sixteen, other than his attempt to apply everything literally, in a period when everything is to be applied spiritually, was his inability to see the specific structure of the threefold union of the dragon, the beast and false prophet. By replacing the true meaning of the symbols with meanings of a private interpretation Smith’s logic precludes the ability to recognize how the threefold union is formed, and how it is formed is “the great test for the people of God by which their eternal salvation will be determined.”

Ụzọ ezi uche nke usoro amụma Uriah Smith duru ndị na-eso ụzọ ya ka ha tinye ihe otiti nke isii dị n’isi nke iri na isii nke Mkpughe n’ọrụ n’ụzọ na-ezighi ezi. Otu nsogbu bụ isi n’otú Smith si tinye isi nke iri na isii n’ọrụ, ewezuga mbọ ya ịkọwa ihe niile n’ụzọ nkịtị n’oge a ga-eji tinye ihe niile n’ọrụ n’ụzọ ime mmụọ, bụ enweghị ike ya ịhụ nhazi pụrụ iche nke njikọ atọ ahụ nke dragọn ahụ, anụ ọhịa ahụ, na onye amụma ụgha ahụ. Site n’idochie ezi ihe akara ndị ahụ pụtara na nkọwa sitere n’echiche onwe onye, ezi uche Smith na-egbochi ikike ịmata otú e si akpụ njikọ atọ ahụ, ma otú e si akpụ ya bụ “nnukwu ule ahụ nye ndị nke Chineke nke a ga-eji kpebie nzọpụta ebighị ebi ha.”

The misapplication of symbols of Rome are an attempt by Satan to prevent God’s last-day people from seeing not only modern Rome, but how modern Rome is formed. The necessity of recognizing the prophetic characteristics associated with the joining together of the United Nations, the papal power and the United States contains eternal consequences.

Ntụgharị na-ezighị ezi nke akara ngosi Rom bụ mgbalị Setan na-agba iji gbochie ndị Chineke nke ụbọchị ikpeazụ ịhụ ọ bụghị naanị Rom nke oge a, kama kwa otú e si akpụ Rom nke oge a. Ọ dị mkpa ịmata njirimara amụma ndị metụtara ijikọta ọnụ nke Mba Ndị Dị n’Otu, ike popu, na United States, n’ihi na nke a nwere nsonaazụ ebighị ebi.

In the book of Daniel there is a special test that emphasizes the importance of recognizing the relationships of these three powers, and there is another special test that emphasizes these identical points in the book of Revelation. “The daily” in the book of Daniel was understood to be pagan Rome by William Miller as he studied Second Thessalonians. Miller understood from the description of the prophetic relationship between pagan Rome and papal Rome in Second Thessalonians that the word, “daily,” was a symbol of pagan Rome, and the abomination of desolation would therefore be papal Rome.

N’akwụkwọ Daniel, e nwere ule pụrụ iche nke na-emesi mkpa ọ dị ịmata mmekọrịta dị n’etiti ike atọ ndị a, e nwekwara ọzọ ule pụrụ iche nke na-emesi otu isi ihe ndị a ike n’akwụkwọ Mkpughe. William Miller ghọtara na “ihe a na-eme kwa ụbọchị” n’akwụkwọ Daniel bụ Rom nke ndị ọgọ mmụọ ka ọ na-amụ 2 Ndị Tesalonaịka. Miller ghọtara site na nkọwa nke mmekọrịta amụma dị n’etiti Rom nke ndị ọgọ mmụọ na Rom ndị popu n’ime 2 Ndị Tesalonaịka na okwu ahụ, “ihe a na-eme kwa ụbọchị,” bụ akara nke Rom nke ndị ọgọ mmụọ, ya mere ihe arụ nke mbibi ga-abụ Rom ndị popu.

The point we are underscoring though is that in Second Thessalonians the relationship between pagan Rome and papal Rome is placed in a context that teaches that when and if you do not understand the relationship of those two powers, you receive strong delusion, and are lost for eternity.

Isi okwu anyị na-akọwapụta ike, ọ bụ ezie, bụ na n’Akwụkwọ nke Abụọ nye Ndị Tesalonaịka a tinyere mmekọrịta dị n’etiti Rom nke ndị na-ekpere arụsị na Rom nke ndị popu n’ọnọdụ na-akụzi na mgbe na ọ bụrụ na ị ghọtaghị mmekọrịta nke ike abụọ ahụ, ị na-anata aghụghọ siri ike, ma laa n’iyi ruo ebighị ebi.

This is the same warning of the sixth plague where not only the dragon, who was pagan Rome in Second Thessalonians, and the beast, who was the “man of sin” in that passage, but also in chapter sixteen you have the false prophet. The passage is emphasizing the importance of recognizing the relationship of the powers who make up Modern Rome’s threefold union, that is also modern Babylon.

Nke a bụ otu ịdọ aka ná ntị ahụ nke ọrịa nke isii, ebe ọ bụghị naanị dragọn ahụ, onye bụ Rome nke ndị ọgọ mmụọ na Ndị Tesalonaịka nke Abụọ, na anụ ọhịa ahụ, onye bụ “nwoke nke mmehie” n’ebe ahụ, kama kwa n’isi nke iri na isii ị nwere onye amụma ụgha ahụ. Ebe Akwụkwọ Nsọ ahụ na-emesi ịdị mkpa nke ịmata mmekọrịta dị n’etiti ike ndị na-emepụta njikọ atọ nke Rome nke Oge A, nke bụkwa Babilọn nke Oge A.

The controversy over “the daily” addresses the very same last-day controversy, but it expands the identification of the controversy by adding the importance of understanding the relationship between the three powers who make up Modern Rome. To refuse to see this truth, is to guarantee strong delusion for your reward.

Arụmụka banyere “ihe a na-eme kwa ụbọchị” na-elekwasị anya kpọmkwem n’otu esemokwu ahụ nke ụbọchị ikpeazụ, ma ọ na-agbatịkwa njirimara nke esemokwu ahụ site n’itinye mkpa ọ dị ịghọta mmekọrịta dị n’etiti ike atọ ahụ nke mejupụtara Rom nke Oge A. Ijụ ịhụ eziokwu a pụtara ime ka aghụghọ dị ike bụrụ ụgwọ ọrụ gị n’ezie.

In the current controversy those identifying the United States as the robbers appear unable to even assent to understanding why it would matter that the United States is repeatedly represented as being in subjection to the papal power rather than being the papal power itself. Basic common sense recognizes that the power who is controlling the relationship in politics, history, marriage and Bible prophecy is considered as the head, and the head is what exalts itself to establish the vision and then falls.

N’arụmụka dị ugbu a, ndị na-akọwa United States dịka ndị ohi ahụ yiri ka ha enweghị ike ọbụna ikwenye ịghọta ihe mere o ji dị mkpa na a na-anọchite United States ugboro ugboro dịka nke nọ n’okpuru ike ndị popu kama ịbụ ike ndị popu ahụ n’onwe ya. Amamihe nkịtị bụ isi na-amata na ike nke na-achịkwa mmekọrịta ahụ n’ihe ndọrọ ndọrọ ọchịchị, n’akụkọ ihe mere eme, n’alụmdi na nwunye, na n’amụma Akwụkwọ Nsọ ka a na-ewere dịka isi, ma isi ahụ bụ ihe na-ebuli onwe ya elu iji guzosie ọhụ ahụ ike, e mesịa ọ daa.

The logic that identifies the United States as the robbers, is unable to apply the history that was represented, and thereafter fulfilled, from 321 to 538. The symbol of the United States must fall away before the “man of sin” would be revealed. The “man of sin” gets revealed again in the last days, and before he does the United States must fall away first.

Echiche nke na-akọwa United States dịka ndị ohi, enweghị ike itinye n’ọrụ akụkọ ihe mere eme nke e gosipụtara, ma emezuekwa ya, site n’afọ 321 ruo 538. Ihe nnọchianya nke United States aghaghị ibu ụzọ dapụ tupu a kpughee “nwoke mmehie” ahụ. A na-ekpughe “nwoke mmehie” ahụ ọzọ n’ụbọchị ikpeazụ, ma tupu e mee nke ahụ, United States aghaghị ibu ụzọ dapụ.

The Sunday law in the United States does not identify the United States as Modern Rome, it identifies that national ruin has arrived, and that the United States has been fully disconnected from righteousness. The Modern Rome that gets revealed when the United States falls away at the Sunday law is the papal power, who then and there just conquered her ally, the false prophet.

Iwu Sọnde dị na United States adịghị akọwa United States dịka Rom nke Oge a, kama ọ na-akọwa na mbibi mba eruola, nakwa na e kewapụrụla United States kpamkpam n’ezi omume. Rom nke Oge a a na-ekpughe mgbe United States dapụrụ n’iwu Sọnde bụ ike papal, onye n’oge ahụ na n’ebe ahụ ka o meriri onye otu ya, amụma ụgha.

“The daily” in the book of Daniel and its relationship to the message of William Miller, and the significance of Miller’s understanding being derived from Second Thessalonians chapter two, and the warning to keep your garments in the sixth plague, all identify elements from those controversies that address current issues.

“Kwa ụbọchị” n’akwụkwọ Daniel na mmekọrịta ya na ozi William Miller, na mkpa ọ dị na nghọta Miller sitere n’isi nke abụọ nke 2 Ndị Tesalonaịka, na ịdọ aka ná ntị ka unu debe uwe unu n’otiti nke isii, ha niile na-akọwapụta akụkụ sitere n’esemokwu ndị ahụ nke na-ekwu okwu banyere okwu ndị dị ugbu a.

The warning of Second Thessalonians chapter two in the last days is about a class that identifies the United States as a symbol, but refuses to be guided by the light that addresses the United States’ relationship with papal Rome. In doing this they will see the relationship of not only papal Rome and the United States, but also the United Nations, the dragon power of Revelation chapter sixteen.

Ịdọ aka ná ntị nke 2 Ndị Tesalonaịka isi nke abụọ banyere ụbọchị ikpeazụ bụ banyere otu òtù nke na-amata United States dịka ihe nnọchianya, ma na-ajụ ka ìhè nke na-ekwu maka mmekọrịta United States na Rom ndị popu duzie ha. N’ime ime nke a, ha ga-ahụ mmekọrịta nke ọ bụghị naanị Rom ndị popu na United States, kamakwa Mba Ndị Dị n’Otu, ike dragọn ahụ nke Mkpughe isi nke iri na isii.

As with Uriah Smith, A.G. Daniells and W.W. Prescott, who Sister White identified as being unable to reason from cause to effect, so too are those who refuse to be guided by the direction of God’s prophetic word in its elaboration of the relationship of these three powers in the last days.

Dịka o mere n’ihe banyere Uriah Smith, A.G. Daniells na W.W. Prescott, ndị Nwanyị White kọwara dịka ndị na-enweghị ike isi n’ihe kpatara ihe ruo n’ihe na-esi na ya pụta n’uche ha, otú ahụkwa ka ọ dị n’ebe ndị na-ajụ ka e duzie ha site n’ntuziaka nke okwu amụma Chineke nọ n’ịkọwapụta mmekọrịta nke ike atọ ndị a n’ụbọchị ikpeazụ.

Like the first, the current, and the Uriah Smith controversies, the controversy of the relationship of the three powers as represented in Second Thessalonians and the sixth plague manifests a private interpretation that points to the United States, but refuses to see certain prophetic characteristic of the United States that would expose their erroneous concept, and possibly bring them to the light.

Dịka esemokwu nke mbụ, nke ugbu a, na nke Uriah Smith, esemokwu gbasara mmekọrịta nke ike atọ ahụ dịka e sere ha n’Akwụkwọ Ndị Tesaịlọnịka nke Abụọ na ihe otiti nke isii na-egosipụta nkọwa onwe onye nke na-atụ aka na United States, ma ọ jụ ịhụ ụfọdụ àgwà amụma nke United States nke ga-ekpughe echiche njehie ha, ma eleghị anya dọpụta ha n’ìhè.

After September 11, 2001 the controversy over the four insects of Joel arose. The truth being that the insects represented a progressive spiritual declension of the Laodicean Seventh-day Adventist church by the introduction of Catholic and apostate Protestant theology. Again the correct application of the four insects is Rome, but the private interpretation claimed it was Islam, which is a symbol of a false prophet, and therefore a symbol of the United States. Line upon line, the controversies from Advent history which we have just addressed, all speak to the same truth.

Mgbe Septemba 11, 2001 gasịrị, esemokwu banyere ụmụ ahụhụ anọ nke Joel bilitere. Eziokwu ahụ bụ na ụmụ ahụhụ ndị ahụ nọchiri anya ịda azụ ime mmụọ nke na-aga n’ihu nke ụka Seventh-day Adventist nke Laodisia, site n’ịwebata nkà mmụta okpukpe Katọlik na nke ndị Protestant dapụrụ n’ezi okwukwe. Ọzọkwa, ngwa ziri ezi nke ụmụ ahụhụ anọ ahụ bụ Rom, ma nkọwa nke onwe kwuru na ọ bụ Islam, nke bụ ihe nnọchianya nke onye amụma ụgha, ya mere ọ bụkwa ihe nnọchianya nke United States. Ahịrị n’elu ahịrị, esemokwu ndị sitere n’akụkọ ihe mere eme Advent nke anyị ka tụlere, ha niile na-ekwu maka otu eziokwu ahụ.

The wrong side, on four witnesses, identifies the robbers as the United States, and upon two witnesses the wrong side’s understanding of the United States as a symbol is incorrect. God’s last-day candidates to be among the one hundred and forty-four thousand are now in a prophetic test. It is not a test that is accomplished by simply casting your vote for this side or that side. It is a test that can only genuinely be navigated correctly if the prophetic rules are accurately applied. In order for the Lion of the tribe of Judah to awaken His last-day people to the fact that they are not studying deeply enough, He allowed heresies to be introduced.

Akụkụ na-ezighị ezi, n’elu ndịàmà anọ, na-akọwa ndị ohi ahụ dị ka United States, ma n’elu ndịàmà abụọ nghọta nke akụkụ na-ezighị ezi banyere United States dị ka akara adịghị ezi. Ndị Chineke na-akpọ n’ụbọchị ikpeazụ ka ha bụrụ akụkụ nke otu narị puku iri anọ na anọ nọ ugbu a n’ule amụma. Ọ bụghị ule a na-emezu site n’ịtụ vootu gị nanị maka akụkụ a ma ọ bụ akụkụ ahụ. Ọ bụ ule nke a pụrụ naanị ịgafe n’eziokwu n’ụzọ ziri ezi ma ọ bụrụ na etinyere iwu amụma n’ọrụ nke ọma. Ka Ọdụm nke agbụrụ Juda kpọtee ndị Ya nke ụbọchị ikpeazụ n’eziokwu na ha anaghị amụ ihe nke ọma nke zuru ezu, O kwere ka ewebata ozizi ụgha.

The fact that a heresy arose within this movement identifies that our personal aptitude in regard to the rules of prophetic interpretation is weaker than it should be. Rome establishes the vision, and the vision of the last days is the final rise and fall of the king of the north. That “king” is also the “man of sin”, and the “man of sin” is the “mystery of iniquity,” and that “wicked.” He is the antichrist, he is symbolized as the “robbers of thy people,” and he is the “head” of Modern Rome.

Eziokwu ahụ bụ na ozizi ụgha bilitere n’ime mmegharị a na-egosi na nkà anyị n’onwe anyị n’ihe gbasara ụkpụrụ nkọwa amụma adịghị ike karịa ka o kwesịrị ịdị. Rom na-eguzobe ọhụụ ahụ, ma ọhụụ nke ụbọchị ikpeazụ bụ ịrị elu ikpeazụ na ọdịda nke eze nke ugwu. “Eze” ahụ bụkwa “mmadụ nke mmehie,” ma “mmadụ nke mmehie” ahụ bụ “ihe omimi nke ajọ omume,” nakwa “onye ajọ omume” ahụ. Ọ bụ onye-emegide-Kraịst, a na-anọchi ya anya dị ka “ndị ohi nke ndị gị,” ma ọ bụ “isi” nke Rom nke Oge A.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.

> “Ndị na-enwe mgbagwoju anya n’ịghọta okwu ahụ, ndị na-adịghị ahụ ihe antikraịst pụtara, ga-etinye onwe ha n’akụkụ antikraịst n’ezie. Oge adịghịzi ugbu a ka anyị soro ụwa jikọọ. Daniel guzo n’oke ya na n’ọnọdụ ya. A ghaghị ịghọta amụma Daniel na nke Jọn. Ha na-akọwara ibe ha. Ha na-enye ụwa eziokwu ndị onye ọbụla kwesịrị ịghọta. Amụma ndị a ga-abụ ihe àmà n’ụwa. Site n’imezu ha n’ụbọchị ndị ikpeazụ ndị a, ha ga-akọwara onwe ha.” Kress Collection, 105.

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