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# The Book of Daniel - Number Ninety-Two

Akwụkwọ Daniel — Nke Iri Itoolu na Abụọ

Unveiling Prophecy: The Triple Application of Daniel’s Last Six Verses and the Advancing Light of the Third Angel

Ikpughe Amụma: Ntinye Ugbua Atọ nke Amaokwu Isii Ikpeazụ nke Daniel na Ìhè Na-aga N’ihu nke Mmụọ-ozi Nke Atọ

Author

Jeff Pippenger

Published

February 25, 2024

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In the Millerite movement, the increase of knowledge was unsealed and it tested primarily, but not exclusively the professed Protestants in the United States. Sardis, the church coming out of the darkness of papal supremacy was being led to a fuller understanding of the gospel that was to be revealed when the heavenly sanctuary was opened in heaven. In the movement of the third angel the increase of knowledge was unsealed on September 11, 2001 and it tested Laodicean Adventism around the world. For this reason, the truth represented in the last six verses of Daniel eleven, which is the source of the increase of knowledge, was resisted by Laodicean Adventism.

N’ime mmegharị Millerite, e wepụrụ akara n’ịba ụba nke ihe ọmụma, ọ nwakwara nnwale kpọmkwem, ma ọ bụghị naanị ya, nye ndị na-ekwupụta onwe ha dị ka ndị Protestant na United States. Sardis, bụ nzukọ nke si n’ọchịchịrị ọchịchị kacha nke papacy pụta, ka a na-edu n’iru ịghọta ozi ọma nke ọma karịa, nke a ga-ekpughe mgbe e meghere ebe nsọ nke eluigwe n’eluigwe. N’ime mmegharị nke mmụọ ozi nke atọ, e wepụrụ akara n’ịba ụba nke ihe ọmụma na Septemba 11, 2001, ọ nwakwara Laodicean Adventism gburugburu ụwa. N’ihi nke a, eziokwu ahụ a nọchiri anya ya n’ime amaokwu isii ikpeazụ nke Daniel iri na otu, nke bụ isi mmalite nke ịba ụba nke ihe ọmụma ahụ, ka Laodicean Adventism jụrụ iguzogide.

> “The few faithful builders upon the true foundation (1 Corinthians 3:10, 11) were perplexed and hindered as the rubbish of false doctrine obstructed the work. Like the builders upon the wall of Jerusalem in Nehemiah’s day, some were ready to say: ‘The strength of the bearers of burdens is decayed, and there is much rubbish; so that we are not able to build.’ Nehemiah 4:10. Wearied with the constant struggle against persecution, fraud, iniquity, and every other obstacle that Satan could devise to hinder their progress, some who had been faithful builders became disheartened; and for the sake of peace and security for their property and their lives, they turned away from the true foundation. Others, undaunted by the opposition of their enemies, fearlessly declared: ‘Be not ye afraid of them: remember the Lord, which is great and terrible’ (verse 14); and they proceeded with the work, everyone with his sword girded by his side. Ephesians 6:17.

> “Ndị ole na ole ahụ bụ ndị na-ewu n’ikwesi ntụkwasị obi n’elu ezi ntọala ahụ (1 Corinthians 3:10, 11) nọ n’ịda mgbagwoju anya ma na-enwekwa ihe mgbochi ka ikpo unyi nke ozizi ụgha na-egbochi ọrụ ahụ. Dịka ndị na-ewu n’elu mgbidi Jerusalem n’ụbọchị Nehemaya, ụfọdụ dị njikere ikwu, sị: ‘Ike nke ndị na-ebu ibu adaala, ma e nwere nnukwu ikpo unyi; nke mere na anyị apụghị iwu ụlọ.’ Nehemiah 4:10. N’ịbụ ndị ike gwụrụ n’ihi ọgụ na-adịghị akwụsị akwụsị megide mkpagbu, aghụghọ, ajọ omume, na ihe mgbochi ọ bụla ọzọ Setan pụrụ ichepụta iji gbochie ọganihu ha, ụfọdụ n’ime ndị bụbu ndị na-ewu n’ikwesi ntụkwasị obi dara mba n’obi; ma n’ihi udo na nchekwa nke akụ ha na ndụ ha, ha hapụrụ ezi ntọala ahụ. Ndị ọzọ, ndị mmegide nke ndị iro ha emeghị ka ha maa jijiji, jiri obi ike kwuo, sị: ‘Unu atụla ha egwu: chetanu Onyenwe anyị, onye dị ukwuu ma dị egwu’ (amaokwu nke 14); ha wee gaa n’ihu n’ọrụ ahụ, onye ọ bụla were mma agha ya kee n’akụkụ ya. Ephesians 6:17.”

> “The same spirit of hatred and opposition to the truth has inspired the enemies of God in every age, and the same vigilance and fidelity have been required in His servants. The words of Christ to the first disciples are applicable to His followers to the close of time: ‘What I say unto you I say unto all, Watch.’ Mark 13:37.” The Great Controversy, 56.

> “Otu mmụọ ahụ nke ịkpọasị na imegide eziokwu akpaliwo ndị iro Chineke n’oge niile, a chọkwara otu nlezianya na ntụkwasị obi ahụ n’aka ndị ohu Ya. Okwu Kraịst gwara ndị mbụ sochiri Ya metụtara ndị na-eso ụzọ Ya ruo na njedebe oge: ‘Ihe M na-agwa unu ka M na-agwa mmadụ niile, Nụrụ nche.’ Mak 13:37.” The Great Controversy, 56.

The presentation of the message of the last six verses of Daniel began in the environment of the self-supporting ministries of Laodicean Adventism, and was thereafter confronted with the famous theologians (the learned) of Laodicean Adventism as time progressed. The weapons that were employed in an attempt to discredit the message, invariably produced a greater light and clarity of the verses that were under scrutiny and attack. Those attacks ultimately led to prophetic understandings that had not been previously recognized, but were then established and found to be part of the advancing light of the third angel.

Mmeghe ozi nke amaokwu isii ikpeazụ nke Daniel malitere n’ime gburugburu ọrụ ndị na-akwado onwe ha nke Adventizim Laodisia, ma n’ịga nke oge, e mesịrị, e mere ka ozi ahụ chee ihu n’ihu ndị ọkà mmụta okpukpe a ma ama (ndị gụrụ akwụkwọ) nke Adventizim Laodisia. Ngwá agha ndị e ji mee mgbalị ịkatọ ozi ahụ, n’enweghị mgbanwe, mepụtara ìhè ka ukwuu na nkọwa doro anya karị nke amaokwu ndị ahụ a na-enyocha ma na-awakpo. Mwakpo ndị ahụ n’ikpeazụ dugara n’ịghọta amụma ndị a na-amaghịbu na mbụ, ma e mesịa, e guzobere ha ma hụkwa ha dịka akụkụ nke ìhè na-aga n’ihu nke mmụọ ozi nke atọ.

The Millerites only recognized four kingdoms of Bible prophecy, but shortly after 1844, it was understood that the United States was the earth beast of Revelation thirteen, and that understanding clarified that the papacy was not simply a part of the Roman kingdom, but it was actually the fifth kingdom of Bible prophecy.

Ndị Millerite ghọtara naanị alaeze anọ nke amụma Akwụkwọ Nsọ, ma obere oge ka 1844 gasịrị, a ghọtara na United States bụ anụ ọhịa nke ụwa nke Mkpughe isi nke iri na atọ, ma nghọta ahụ mere ka o doo anya na ọchịchị ndị popu abụghị nanị akụkụ nke alaeze Rom, kama na n’ezie ọ bụ alaeze nke ise nke amụma Akwụkwọ Nsọ.

> “Under the symbols of a great red dragon, a leopard-like beast, and a beast with lamblike horns, the earthly governments which would especially engage in trampling upon God’s law and persecuting His people, were presented to John. The war is carried on till the close of time. The people of God, symbolized by a holy woman and her children, were represented as greatly in the minority. In the last days only a remnant still existed. Of these John speaks as they ‘which keep the commandments of God, and have the testimony of Jesus Christ.’

> “N’okpuru akara ngosi nke nnukwu agwọ ọbara ọbara, anụ ọhịa yiri agụ, na anụ ọhịa nwere mpi dị ka nke nwa atụrụ, e gosiri Jọn ọchịchị ụwa ndị ahụ nke ga-abụkarị ndị na-etinye aka n’ịzọpịa iwu Chineke ma na-akpagbu ndị Ya. Agha ahụ na-aga n’ihu ruo na njedebe nke oge. Ndị Chineke, nke e ji nwanyị dị nsọ na ụmụ ya nọchite anya ha, ka e gosiri dị ka ndị pere nnọọ mpe n’ọnụ ọgụgụ. N’ụbọchị ikpeazụ naanị otu ndị fọdụrụnụ ka ka dị. Banyere ndị a Jọn na-ekwu dị ka ndị ‘na-edebe iwu Chineke, ma nwee àmà nke Jisọs Kraịst.’”

> “Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.

> “Site n’okpukpegide arụsị, ma e mesịa site n’aka Oche Nna-ukwu Pope, Setan gosipụtara ike ya ruo ọtụtụ narị afọ n’ịgbalị ihichapụ n’ụwa ndị àmà Chineke kwesịrị ntụkwasị obi. Ndị arụsị na ndị na-eso Pope bụ otu mmụọ dragọn ahụ kpaliri. Ha dị iche naanị n’otu ihe a: na Oche Nna-ukwu Pope, ebe ọ na-eme onwe ya ka ọ na-ejere Chineke ozi, bụ onye iro ka dị ize ndụ ma ka dị obi ọjọọ. Site n’aka Romanism, Setan jidere ụwa n’agha. E mere ka nzukọ Chineke nke na-ekwupụta onwe ya bụrụ nke e bufee n’ime ọkwa aghụghọ a, ma ruo ihe karịrị otu puku afọ ndị nke Chineke tara ahụhụ n’okpuru iwe dragọn ahụ. Ma mgbe e wepụrụ ike Oche Nna-ukwu Pope, nke mere ka a manye ya ịkwụsị mkpagbu, Jọn hụrụ ike ọhụrụ ka ọ na-apụta iji kwughachi olu dragọn ahụ, ma gaa n’ihu n’ọrụ obi ọjọọ na nkwulu Chineke ahụ ahụ. E ji anụ ọhịa nwere mpi dịka nke nwa atụrụ nọchite anya ike a, nke ikpeazụ ga-alụso nzukọ na iwu Chineke agha.”

> “But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that “he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.” Thus Protestantism follows in the steps of the Papacy.” Signs of the Times, November 1, 1899.

> “Ma mkpisi odee amụma nke e ji sie ike kọwaa na-ekpughe mgbanwe n’ụdị udo a. Anụ-ọhịa ahụ nke nwere mpi dị ka nke nwa atụrụ na-ekwu okwu n’olu dragọn, ma ‘na-eji ike niile nke anụ-ọhịa mbụ ahụ arụ ọrụ n’ihu ya.’ Amụma na-ekwupụta na ọ ga-agwa ndị bi n’ụwa ka ha mee anụrịsị oyiyi nye anụ-ọhịa ahụ, nakwa na ‘ọ na-eme ka mmadụ niile, ma ndị nta ma ndị ukwu, ndị ọgaranya ma ndị ogbenye, ndị nweere onwe ha ma ndị ohu, nata akara n’aka nri ha, ma ọ bụ n’egedege ihu ha; ka onye ọbụla ghara ịzụ ma ọ bụ ree ihe, ma e wezụga onye ahụ nwere akara ahụ, ma ọ bụ aha anụ-ọhịa ahụ, ma ọ bụ ọnụọgụ aha ya.’ N’ụzọ dị otu a, Protestantizim na-eso nzọụkwụ ndị Papacy.” Signs of the Times, November 1, 1899.

When the last six verses of Daniel eleven were unsealed, it was recognized that the entire sequence illustrated in those six verses, were addressing the interactions of the three powers Sister White just identified as “paganism,” the “Papacy” and “Protestantism.” The enemy argued that the “glorious land” of verse forty-one was a symbol of either Protestantism or the Seventh-day Adventist church, but the “glorious land” is the United States, and in verse forty-one the king of the north (the papacy) conquers the United States at the soon coming Sunday law. The satanic error that identifies the “glorious land” as anything other than the United States is designed to prevent men and women from recognizing that the next prophetic event after the collapse of the Soviet Union in 1989, in the period represented in the last six verses of Daniel eleven, is the soon coming Sunday law.

Mgbe e meghere amaokwu isii ikpeazụ nke Daniel iri na otu, a ghọtara na usoro ahụ dum e sere n’ime amaokwu isii ahụ na-ekwu maka mmekorita nke ike atọ ahụ Nwannaanyị White ka kọwara ugbu a dịka “ikpere arụsị,” “Popu,” na “Protestantizim.” Onye iro rụrụ ụka na “ala ahụ dị ebube” nke amaokwu iri anọ na otu bụ akara nke ma ọ bụ Protestantizim ma ọ bụ ụka Seventh-day Adventist, ma “ala ahụ dị ebube” ahụ bụ United States, ma n’amaokwu iri anọ na otu eze ugwu ahụ (popu) na-emeri United States n’iwu Sọnde nke na-abịa ngwa ngwa. Njehie Setan nke na-akọwa “ala ahụ dị ebube” dịka ihe ọ bụla ọzọ na-abụghị United States ka e chepụtara iji gbochie ndị ikom na ndị inyom ịmata na ihe omume amụma na-esote mgbe ọdịda Soviet Union n’afọ 1989 gasịrị, n’oge ahụ a nọchiri anya ya n’ime amaokwu isii ikpeazụ nke Daniel iri na otu, bụ iwu Sọnde nke na-abịa ngwa ngwa.

For Seventh-day Adventists, this means that verse forty-one is identifying the close of probation for God’s church, and the last thing Laodicean Adventism wants to hear, is that their probationary time is running out! The Lord led the argument to a point where it was recognized that when pagan Rome took control of the world at the Battle of Actium in 31 BC, it had to first conquer three geographical powers as represented in Daniel chapter eight.

Maka nye ndị Seventh-day Adventist, nke a pụtara na amaokwu nke iri anọ na otu na-akọwa mmechi oge amara maka ụka Chineke, ma ihe ikpeazụ Adventism nke Laodisia chọrọ ịnụ bụ na oge amara ha na-agwụ ọsọ ọsọ! Onye-nwe duru arụrụmụka ahụ ruo n’ókè e ji ghọta na mgbe Rom nke ndị ọgọ mmụọ nwetara ọchịchị ụwa n’Agha Actium n’afọ 31 T.K., ọ ghaghị ibu ụzọ merie ike ala atọ dịka e gosiri ha n’isi nke asatọ nke Daniel.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> Site n’otu n’ime ha ka obere mpi si pụta, nke toro nke ukwuu, n’ebe ndịda, na n’ebe ọwụwa anyanwụ, na n’ebe ala ahụ mara mma dị. Daniel 8:9.

It was an established fact that the “south”, “east” and “the pleasant land” represented the three geographical areas that pagan Rome took control of, as it ascended the throne of the earth as the fourth kingdom of Bible prophecy. In conjunction with this fact was that papal Rome also had to overcome three geographical powers, as it ascended the throne of the earth as the fifth kingdom of Bible prophecy, as represented in Daniel chapter seven.

Ọ bụ eziokwu e guzobere nke ọma na “ndịda”, “ọwụwa anyanwụ” na “ala ahụ mara mma” nọchiri anya mpaghara atọ nke ala nke Rome ndị ọgọ mmụọ weghaara ọchịchị ha, mgbe ọ na-arịgo n’ocheeze nke ụwa dịka alaeze nke anọ n’amụma Akwụkwọ Nsọ. N’ịgbaso eziokwu a, Rome nke popu kwa aghaghị imeri ike ọchịchị atọ nke mpaghara ala, mgbe ọ na-arịgo n’ocheeze nke ụwa dịka alaeze nke ise n’amụma Akwụkwọ Nsọ, dịka e si gosi ya n’isi nke asaa nke Daniel.

> 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.

> Atụlere m mpi ndị ahụ, ma, lee, mpi ọzọ nta si n’etiti ha bilie, nke e sikpọrọ mpi atọ n’ime mpi mbụ ndị ahụ n’ihu ya site na mgbọrọgwụ ha: ma, lee, n’ime mpi a e nwere anya dịka anya mmadụ, na ọnụ nke na-ekwu okwu ukwu. Daniel 7:8.

In the controversy that waged over the “glorious land” of verse forty-one the Lord identified that there were three manifestations of Rome in prophecy. Pagan Rome, which was followed by papal Rome and then there was Rome of the last days, that we called “modern Rome”. Based upon two sound and established truths of prophecy, the first being that God never changes, and the other that truth is established upon the testimony of two witnesses, we concluded without wavering that the three obstacles for the king of the north in the last six verses of Daniel chapter eleven had to represent three modern geographical powers.

N’arụmụka ahụ gara n’ihu banyere “ala ahụ dị ebube” nke amaokwu iri anọ na otu, Onyenwe anyị mere ka a mata na e nwere ngosipụta atọ nke Rom n’amụma. Rom nke ndị ọgọ mmụọ, nke Rom ndị popu sochiri, ma e mesịa, e nwekwara Rom nke ụbọchị ikpeazụ, nke anyị kpọrọ “Rom nke oge a”. N’ịdabere n’eziokwu amụma abụọ siri ike ma guzosie ike, nke mbụ bụ na Chineke anaghị agbanwe agbanwe, nke nke ọzọ bụ na a na-eme ka eziokwu guzosie ike n’elu àmà nke ndị àmà abụọ, anyị kwubiri n’enweghị mgbagha ọ bụla na ihe mgbochi atọ ahụ nye eze nke ugwu n’amaokwu isii ikpeazụ nke Daniel isi nke iri na otu aghaghị ịnọchite anya ike ala atọ nke oge a.

> Jesus Christ the same yesterday, and today, and forever. Hebrews 13:8.

> Jisus Kraịst bụ otu ahụ echi, taa, ruo mgbe ebighị ebi. Hibru 13:8.

> It is also written in your law, that the testimony of two men is true. John 8:17.

> E dekwara ya n’iwu unu, na akaebe mmadụ abụọ bụ eziokwu. Jọn 8:17.

This recognition confirmed what we had already concluded, for we had been identifying the “glorious land” as a geographical power (the United States), and rejected the foolish idea that it represented a church, which is a spiritual power. We formed this position based upon the belief which has always been confirmed, that there are no accidents in God’s Word. It is clear upon many witnesses that God’s church in the last days is a mountain.

Nkwenye a kwadoro ihe anyị ekpebielarị, n’ihi na anyị na-akọwapụtala “ala ahụ dị ebube” dịka ike mpaghara ala (United States), anyị jụkwara echiche nzuzu ahụ na ọ nọchiri anya otu ụka, nke bụ ike mmụọ. Anyị guzobere ọnọdụ a dabere n’okwukwe nke a na-akwado mgbe nile, na ọ dịghị ihe na-eme na-enweghị nzube n’Okwu Chineke. O doro anya site n’aka ọtụtụ ndị àmà na ụka Chineke n’ụbọchị ikpeazụ bụ ugwu.

> And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.

> Ma ọ ga-eme n’ụbọchị ikpeazụ, na a ga-eme ka ugwu ụlọ Jehova guzosie ike n’elu ugwu niile, a ga-ebulikwa ya elu karịa ugwu nta niile; mba niile ga-erubakwa n’ebe ahụ. Ọtụtụ ndị mmadụ ga-agakwa sị, Bịanụ, ka anyị rigoo n’ugwu Jehova, n’ụlọ Chineke nke Jekọb; ọ ga-akụziri anyị ụzọ ya dị iche iche, anyị ga-ejekwa ije n’ụzọ ya: n’ihi na n’iwu ga-esi na Zayọn pụta, na okwu Jehova ga-esikwa na Jerusalem pụta. Aịsaịa 2:2, 3.

Those who proposed that the “glorious land” is a church, and more often than not they claimed it is the Seventh-day Adventist church, did so because, Daniel identifies the land as “glorious,” and their shallow reasoning concluded, that because the “glorious holy mountain” in verse forty-five is most certainly God’s last day church, therefore the “glorious land” must also be the church. After all, they both contain the adjective “glorious.”

Ndị tụrụ aro na “ala ahụ dị ebube” bụ ụka, ma ọtụtụ mgbe ha na-ekwukwa na ọ bụ ụka Seventh-day Adventist, mere nke a n’ihi na Daniel kpọrọ ala ahụ “nke dị ebube,” ma echiche ha na-emighị emi kwubiri na, ebe “ugwu nsọ ahụ dị ebube” dị na amaokwu nke iri anọ na ise bụ n’ezie ụka Chineke nke ụbọchị ikpeazụ, ya mere “ala ahụ dị ebube” aghaghịkwa ịbụ ụka. E kwuwerị, ha abụọ nwere nkọwa-mgbakwunye “dị ebube.”

There are no mistakes in God’s word, and when Daniel uses “land,” in connection with the word “glorious,” and four verses later he uses “holy mountain,” in connection with the word “glorious,” Daniel was identifying a purposeful distinction between a land and a mountain. The literal glorious land is Judah, and it is in the city of Jerusalem that God’s temple was erected. Jerusalem, or the temple, can be understood as God’s church, but the territory where Jerusalem is located is the land of Judah. Many truths were established as knowledge increased in the advancing light of the third angel, but we are here simply laying out the background of prophecy identifying three manifestations of Rome.

Enweghị njehie ọ bụla n’Okwu Chineke, ma mgbe Daniel ji “ala” mee ihe n’ihe metụtara okwu ahụ bụ “ebube,” ma n’amaokwu anọ sochirinụ o jiri “ugwu nsọ” mee ihe n’ihe metụtara okwu ahụ bụ “ebube,” Daniel nọ na-egosi ọdịiche e bu n’obi dị n’etiti ala na ugwu. Ala ebube nke nkịtị bụ Juda, ma ọ bụ n’obodo Jerusalem ka e wuru ụlọ nsọ Chineke. A pụrụ ịghọta Jerusalem, ma ọ bụ ụlọ nsọ ahụ, dị ka nzukọ Chineke, ma ókèala ebe Jerusalem dị bụ ala Juda. E guzobere ọtụtụ eziokwu dịka ọmụma na-abawanye n’ìhè na-aga n’ihu nke mmụọ ozi nke atọ, ma ebe a, anyị na-akọwapụta naanị ndabere nke amụma nke na-akọwa ngosipụta atọ nke Rome.

When we recognized that pagan and papal Rome provided two witnesses that established the prophetic characteristics of modern Rome, we recognized a principle of interpretation that I called the “triple application of prophecy.” There were others who had employed similar ideas of a threefold repetition of certain prophecies, but the definition we came to recognize was the definition we still use. It is significant to understand that the prophetic rule of the triple application of prophecy, that is so often applied by Future for America, was realized during the argument of the last six verses of Daniel eleven, but what is just as significant is that the argument led to the first recognition that the triple application of prophecy was concerning Rome. In Millerite history one of the arguments was whether Antiochus Epiphanes was “the robbers” of Daniel’s people, or was “the robbers” Rome, as the Millerites understood. The reason this is significant is because Rome, as “the robbers” of Daniel’s people, are who would “established the vision” in Daniel eleven, verse fourteen.

Mgbe anyị matara na Rom nke ndị ọgọ mmụọ na Rom nke popu nyere ndịàmà abụọ nke guzobere àgwà amụma nke Rom nke oge a, anyị matara ụkpụrụ nkọwa nke m kpọrọ “ngwa ugboro atọ nke amụma.” E nwere ndị ọzọ jiri echiche ndị yiri nke a banyere mmegharị ugboro atọ nke ụfọdụ amụma, ma nkọwa anyị bịara ịmata bụ nkọwa ahụ ka anyị ka na-eji. Ọ dị mkpa ịghọta na iwu amụma nke ngwa ugboro atọ nke amụma, nke Future for America na-etinyekarị n’ọrụ, ka a ghọtara n’oge arụmụka banyere amaokwu isii ikpeazụ nke Daniel iri na otu; ma ihe dịkwa oke mkpa bụ na arụmụka ahụ duru n’ịmata nke mbụ na ngwa ugboro atọ nke amụma metụtara Rom. N’akụkọ ihe mere eme nke ndị Millerite, otu n’ime arụmụka ndị ahụ bụ ma Antiochus Epiphanes ọ̀ bụ “ndị ohi” nke ndị Daniel, ka ọ bụ Rom bụ “ndị ohi” ahụ, dịka ndị Millerite ghọtara ya. Ihe kpatara nke a ji dị mkpa bụ n’ihi na Rom, dịka “ndị ohi” nke ndị Daniel, bụ ndị ga-“eguzobe ọhụụ ahụ” na Daniel iri na otu, amaokwu nke iri na anọ.

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

The first time we understood a triple application of prophecy it was recognized by the fact that there are three manifestations of Rome in Bible prophecy. Rome established the vision of the advancing light of the third angel, as it did in Millerite history. In Millerite history it was the understanding that paganism and papalism were the powers that trampled down the sanctuary and host that became the framework of truth upon which Miller constructed “all” of his prophetic understandings. The last six verses of Daniel eleven, established a framework of truth that Future for America has built all its prophetic applications upon. That framework is the three desolating powers of the dragon, the beast and the false prophet that lead the world to Armageddon.

Oge mbụ anyị ghọtara ngwa-ọrụ amụma ugboro atọ, a matara ya site n’eziokwu ahụ na e nwere ngosipụta atọ nke Rom n’amụma Akwụkwọ Nsọ. Rom hiwere ọhụụ nke ìhè na-aga n’ihu nke mmụọ ozi nke atọ, dịka o mere n’akụkọ ihe mere eme nke ndị Miller. N’akụkọ ihe mere eme nke ndị Miller, ọ bụ nghọta ahụ na ikpere arụsị na ọchịchị papal bụ ike ndị ahụ zọọrọ ebe nsọ na ìgwè ndị agha ka ọ ghọrọ ntọala eziokwu nke Miller wuru “niile” nghọta amụma ya n’elu ya. Amaokwu isii ikpeazụ nke Daniel iri na otu hiwere usoro eziokwu nke Future for America wuru ngwa-ọrụ amụma ya niile n’elu ya. Usoro ahụ bụ ike atọ ndị na-emebi emebi nke dragọn ahụ, anụ ọhịa ahụ, na onye amụma ụgha ahụ, nke na-eduga ụwa na Amagedọn.

That framework is based upon the recognition that pagan Rome followed by papal Rome provide two witnesses that establishes modern Rome, and that modern Rome is the threefold union of the dragon of spiritualism (the United Nations), the beast of Catholicism (the papacy), and the false prophet of apostate Protestantism (the United States). That framework is what we identify as a triple application of prophecy. Over the following articles we will discuss the various triple applications of prophecy that have been recognized, and which make up the framework of the advancing light of the three angels.

Usoro ahụ dabeere n’ịghọta na Rom nke ndị na-ekpere arụsị, nke Rom papal sochiri, na-enye ndị àmà abụọ na-eguzobe Rom nke oge a, nakwa na Rom nke oge a bụ njikọ ugboro atọ nke dragọn nke ime mmụọ (Mba Ndị Dị n’Otu), anụ ọhịa nke Katọlik (ọfịs papa), na onye-amụma ụgha nke Protestantizim nke dapụrụ n’ezi okwukwe (United States). Usoro ahụ bụ ihe anyị na-akpọ itinye amụma n’ọrụ ugboro atọ. N’ime isiokwu ndị na-esonụ, anyị ga-atụle itinye amụma n’ọrụ ugboro atọ dị iche iche ndị a matara, nke mejupụtara usoro nke ìhè na-aga n’ihu nke ndị mmụọ ozi atọ ahụ.

We will look at the triple application of three manifestations of Rome, which identify the political and religious structure of modern Rome, which Sister White called churchcraft and statecraft. That structure is recognized by bringing the prophetic characteristics of pagan Rome together with the prophetic characteristics of papal Rome for the purpose of identifying and establishing the characteristics in modern Rome.

Anyị ga-atụle itinye n’ọrụ ugboro atọ nke ngosipụta atọ nke Rom, ndị na-akọwapụta usoro ndọrọ ndọrọ ọchịchị na nke okpukpe nke Rom nke oge a, nke Sister White kpọrọ aghụghọ ụka na aghụghọ ọchịchị. A na-amata usoro ahụ site n’ịkpọkọrọ àgwà amụma nke Rom ndị ọgọ mmụọ ọnụ na àgwà amụma nke Rom nke popu, maka nzube nke ịmata ma guzobe àgwà ndị ahụ n’ime Rom nke oge a.

We will look at the triple application of three manifestations of Babylon as represented by Nimrod, Nebuchadnezzar and Belshazzar, which identify the arrogance of the man of sin who is seated in the temple of God proclaiming that he is God, which Isaiah identified as the “haughty Assyrian.” The papal arrogance, which is a subject of Bible prophecy, is recognized by bringing the prophetic characteristics of Babel together with the prophetic characteristics of Babylon for the purpose of identifying and establishing the characteristics of modern Babylon.

Anyị ga-eleba anya n’itinye n’ọrụ ugboro atọ nke ngosipụta atọ nke Babilọn dịka e sere ha na Nimrọd, Nebukadneza na Belshaza, ndị na-akọwapụta nganga nke mmadụ ahụ nke mmehie, onye nọ ọdụ n’ụlọ nsọ nke Chineke na-ekwusa na ya bụ Chineke, nke Aịsaịa kọwara dịka “onye Asiria dị mpako.” A na-amata nganga papal, nke bụ isiokwu amụma Akwụkwọ Nsọ, site n’ịkpọkọta njirimara amụma nke Bebel na njirimara amụma nke Babilọn ọnụ maka ebumnuche nke ịmata na iguzobe njirimara nke Babilọn nke oge a.

We will look at the triple application of three manifestations of Elijah as represented by Elijah and John the Baptist which identify “the voice crying in the wilderness” in the last days. The voice crying in the wilderness in the last days represents a specific watchman which is a movement, and identifies a double witness in a movement that has a similar beginning and ending. We are informed that there cannot be a third angel without a first and second, so at one level it is impossible to separate the movement of the first angel from the movement of the third, and both movements are represented by a watchman that was typified by Elijah and John the Baptist.

Anyị ga-eleba anya n’otú e si etinye n’ọrụ ugboro atọ nke ngosipụta atọ nke Ịlaịja, dịka e ji Ịlaịja na Jọn Onye Na-eme Baptizim nọchie anya ya, nke na-akọwapụta “olu nke na-eti mkpu n’ọzara” n’ụbọchị ikpeazụ. Olu ahụ nke na-eti mkpu n’ọzara n’ụbọchị ikpeazụ na-anọchi anya onye nche pụrụ iche nke bụ mmegharị, ma na-akọwapụta àmà abụọ n’ime mmegharị nke nwere mmalite na njedebe yiri onwe ha. A gwara anyị na mmụọ ozi nke atọ apụghị ịdị ma e wezụga na e nwere nke mbụ na nke abụọ, ya mere, n’otu ọkwa, ọ gaghị ekwe omume ikewapụ mmegharị nke mmụọ ozi mbụ n’aka mmegharị nke mmụọ ozi nke atọ, ma mmegharị abụọ ahụ ka onye nche, onye e jiri Ịlaịja na Jọn Onye Na-eme Baptizim mee ụdị ya, na-anọchi anya ha.

> “By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 105.

> “Site n’akwụkwọ na n’olu ka anyị ga-ekwusa ọkwa ahụ, na-egosi usoro ha, na itinye amụma ndị ahụ n’ọrụ nke na-eduru anyị ruo n’ozi mmụọ ozi nke atọ. Agaghị enwe nke atọ ma e wezụga nke mbụ na nke abụọ. Ozi ndị a ka anyị ga-enye ụwa n’akwụkwọ mbipụta na n’okwu nkuzi, na-egosi n’akara akụkọ amụma ihe ndị meworo na ihe ndị ga-adị.” Selected Messages, akwụkwọ 2, 105.

We will look at the triple application of three manifestations of the messenger that prepares the way for the Messenger of the Covenant to suddenly come to his temple as represented by John the Baptist and William Miller. The final watchman is a subject of prophecy which is recognized by bringing the prophetic characteristics of John the Baptist and William Miller together to identify the final fulfillment of Malachi chapter three.

Anyị ga-eleba anya n’itinye n’ọrụ ugboro atọ nke ngosipụta atọ nke onye-ozi ahụ nke na-akwadebe ụzọ maka Onye-ozi nke Ọgbụgba-ndụ ka ọ bịakwute n’ụlọ nsọ ya na mberede, dịka Jọn Onye Na-eme Baptizim na William Miller nọchiri anya ya. Onye nche ikpeazụ bụ isiokwu amụma nke a na-amata site n’ijikọta àgwà amụma nke Jọn Onye Na-eme Baptizim na William Miller ọnụ iji chọpụta mmezu ikpeazụ nke Malakaị isi nke atọ.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. Malachi 3:1.

> Lee, aga m ezipu onye-ozi m, ọ ga-akwadebekwa ụzọ n’ihu m: ma Onyenwe anyị, onye unu na-achọ, ga-abịa n’ụlọ nsọ ya na mberede, ọbụna onye-ozi nke ọgbụgba ndụ ahụ, onye unu na-enwe mmasị n’ime ya: lee, ọ ga-abịa, ka Jehova nke usuu ndị agha kwuru. Malakaị 3:1.

We will look at the triple application of the three manifestations of Islam as represented by the prophetic characteristics of Islam of the first and second woes of Revelation chapters eight and nine, which identify the prophetic characteristics of Islam of the third Woe identified in Revelation chapters ten and eleven.

Anyị ga-eleba anya n’itinye n’ọrụ ugboro atọ nke ngosipụta atọ nke Alakụba dịka e si anọchi anya ha site n’àgwà amụma nke Alakụba nke ahụhụ mbụ na nke abụọ nke Mkpughe isi nke asatọ na nke itoolu, nke na-akọwapụta àgwà amụma nke Alakụba nke ahụhụ nke atọ a kọwara na Mkpughe isi nke iri na nke iri na otu.

We will continue these things in the next article.

Anyị ga-aga n’ihu n’ihe ndị a n’isiokwu na-esote.

> “Allow no one to be brains for you, allow no one to do your thinking, your investigating, and your praying. This is the instruction we need to take to heart today. Many of you are convinced that the precious treasure of the kingdom of God and of Jesus Christ is in the Bible which you hold in your hand. You know that no earthly treasure is attainable without painstaking effort. Why should you expect to understand the treasures of the word of God without diligently searching the Scriptures?

> “Ekwela ka onye ọ bụla bụrụ ụbụrụ n’ọnọdụ gị, ekwela ka onye ọ bụla chee echiche n’ọnọdụ gị, maọbụ mee nchọpụta gị na ekpere gị n’ọnọdụ gị. Nke a bụ ntụziaka anyị kwesịrị iburu n’obi taa. Ọtụtụ n’ime unu kwenyesiri ike na akụ dị oké ọnụ ahịa nke alaeze Chineke na nke Jisọs Kraịst dị n’ime Akwụkwọ Nsọ unu ji n’aka unu. Unu maara na ọ dịghị akụ nke ụwa a pụrụ inweta n’enweghị mgbalị siri ike na nke nlezianya. Gịnị mere unu ga-eji tụọ anya ịghọta akụ nke okwu Chineke n’enweghị ịchọcha Akwụkwọ Nsọ nke ọma?”

> “It is proper and right to read the Bible; but your duty does not end there; for you are to search its pages for yourselves. The knowledge of God is not to be gained without mental effort, without prayer for wisdom in order that you may separate from the pure grain of truth the chaff with which men and Satan have misrepresented the doctrines of truth. Satan and his confederacy of human agents have endeavored to mix the chaff of error with the wheat of truth. We should diligently seek for the hidden treasure, and seek wisdom from heaven in order to separate human inventions from the divine commands. The Holy Spirit will aid the seeker for great and precious truths which relate to the plan of redemption. I would impress upon all the fact that a casual reading of the Scriptures is not enough. We must search, and this means the doing of all the word implies. As the miner eagerly explores the earth to discover its veins of gold, so you are to explore the word of God for the hidden treasure that Satan has so long sought to hide from man. The Lord says, ‘If any man willeth to do His will, he shall know of the teaching.’ John 7:17.” Fundamentals of Christian Education, 307.

> “O kwesiri ekwesi ka a gụọ Baịbụl; ma ọrụ gị agwụghị n’ebe ahụ; n’ihi na unu ga-enyocha ibe ya n’onwe unu. A gaghị enweta ọmụma banyere Chineke ma ọ bụghị site n’ịrụsi ọrụ ike n’uche, na ekpere maka amamihe ka unu wee nwee ike ikewapụ, n’ọka eziokwu dị ọcha, ahịhịa efu nke ndị mmadụ na Setan jiri gbagọọ ozizi nke eziokwu. Setan na njikọ ya nke ndị ọrụ mmadụ agbalịwo ịgwakọta ahịhịa efu nke njehie na wit nke eziokwu. Anyị kwesịrị iji ịdị uchu chọọ akụ zoro ezo ahụ, ma chọọ amamihe sitere n’eluigwe ka anyị wee kewapụ ihe ndị mmadụ chepụtara na iwu Chineke. Mmụọ Nsọ ga-enyere onye na-achọ eziokwu ndị dị ukwuu ma dị oké ọnụ ahịa nke metụtara atụmatụ nke mgbapụta aka. Achọrọ m imesi onye ọ bụla ike eziokwu a, na ịgụ Akwụkwọ Nsọ n’ụzọ nkịtị na ngwa ngwa ezughị ezu. Anyị ga-achọgharị, nke a pụtara imezu ihe niile okwu ahụ pụtara. Dịka onye na-egwupụta akụ ji ịnụ ọkụ n’obi enyocha ala iji chọpụta akwara ọlaedo dị n’ime ya, otu a ka unu ga-enyocha okwu Chineke maka akụ zoro ezo ahụ nke Setan achọwo ogologo oge izochiri mmadụ. Onyenwe anyị sịrị, ‘Ọ bụrụ na onye ọ bụla achọọ ime uche Ya, ọ ga-amata banyere ozizi ahụ.’ Jọn 7:17.” Fundamentals of Christian Education, 307.

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