Paul’s identification of pagan Rome as the power that restrained the papacy from rising to power in the year 538, became the witness that William Miller recognized that established “the daily,” in the book of Daniel as representing paganism. William Miller’s framework was based upon the two desolating powers of paganism followed by papalism. Miller’s most important discovery in support of that framework was Paul’s testimony in 2 Thessalonians, chapter two, where Paul identifies that the restraint upon the papacy, produced by pagan Rome, would be taken away, in order for the “man of sin” to be placed in the temple of God, showing himself that he is God.
Nkọwapụta Pọl mere banyere Rom ndị ọgọ mmụọ dị ka ike ahụ nke gbochiri pápásì ịrị elu n’ike n’afọ 538, ghọrọ àmà ahụ William Miller matara nke guzobere “ihe a na-eme kwa ụbọchị,” n’akwụkwọ Daniel, dịka ihe na-anọchi anya ikpere arụsị. Ndabere usoro William Miller dabeere n’elu ike abụọ ahụ na-ebute mbibi, nke bụ ikpere arụsị sochiri pápálìzìm. Nchọpụta kachasị mkpa Miller mere n’ịkwado usoro ahụ bụ àmà Pọl n’ime 2 Ndị Tesalonaịka, isi nke abụọ, ebe Pọl na-akọwapụta na mgbochi ahụ e tinyere n’ihu pápásì, nke Rom ndị ọgọ mmụọ mepụtara, ga-ewepụ, ka e wee tinye “nwoke nke mmehie” ahụ n’ụlọ nsọ Chineke, na-egosi onwe ya na ọ bụ Chineke.
In the book of Daniel, the symbol of “the daily” representing paganism is always followed by a symbol of the papacy, whether it be represented as the transgression of desolation or the abomination of desolation. Yet in Christ’s warning to the Christians concerning the siege and destruction of Jerusalem that took place during the three-and-a-half years from 66 to 70 AD, Christ referred to “the abomination of desolation, spoken of by Daniel the prophet” as the sign for the Christians that were in Jerusalem to immediately flee. History identifies that the sign was not the symbol of papal Rome, but of pagan Rome. The sign was to be recognized by the faithful, if they were to avoid the siege and destruction. Is “the abomination of desolation, spoken of by Daniel the prophet,” a symbol of pagan Rome, or papal Rome?
N’akwụkwọ Daniel, ihe nnọchianya nke “nke kwa ụbọchị” nke na-anọchi anya ikpere arụsị ka ihe nnọchianya nke ọchịchị ndị papa na-esochi mgbe niile, ma a kpọọ ya mmehie nke mbibi ma ọ bụ ihe arụ nke mbibi. Ma n’ịdọ aka ná ntị Kraịst dọrọ ndị Kraịst banyere nnọchibido na mbibi nke Jerusalem nke mere n’ime afọ atọ na ọkara site na 66 ruo 70 AD, Kraịst kpọrọ “ihe arụ nke mbibi, nke Daniel onye amụma kwuru banyere ya” ihe ịrịba ama nye ndị Kraịst nọ na Jerusalem ka ha gbapụ ozugbo. Akụkọ ihe mere eme na-egosi na ihe ịrịba ama ahụ abụghị ihe nnọchianya nke Rom ndị papa, kama ọ bụ nke Rom ikpere arụsị. Ndị kwesịrị ntụkwasị obi aghaghị ịmata ihe ịrịba ama ahụ, ma ọ bụrụ na ha ga-ezere nnọchibido na mbibi ahụ. “Ihe arụ nke mbibi, nke Daniel onye amụma kwuru banyere ya,” ọ̀ bụ ihe nnọchianya nke Rom ikpere arụsị, ma ọ bụ nke Rom ndị papa?
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains: Let him which is on the housetop not come down to take anything out of his house: Neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath day: For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened. Matthew 24:15–22.
Ya mere, mgbe unu ga-ahụ ihe arụ nke mbibi, nke e kwuru maka ya site n’ọnụ Daniel onye-amụma, ka o guzo n’ebe nsọ, (onye na-agụ ya, ya ghọta:) mgbe ahụ ka ndị nọ na Judia gbaga n’ugwu: ka onye nọ n’elu ụlọ ghara ịrịdata iwepụta ihe ọ bụla n’ụlọ ya: ma ka onye nọ n’ubi ghara ilaghachi azụ iwere uwe ya. Ahụhụ ga-adịrị ndị dị ime na ndị na-enye nwa ara n’ụbọchị ndị ahụ! Ma kpee ekpere ka mgbapụ unu ghara ịdị n’oge oyi, maọbụ n’ụbọchị izu ike: n’ihi na mgbe ahụ ka nnukwu mkpagbu ga-adị, ụdị ya nke na-adịbeghị kemgbe mmalite nke ụwa ruo ugbu a, mba, ọ gaghị adịkwa ọzọ ma ọlị. Ma ọ bụrụ na a gaghị eme ka ụbọchị ndị ahụ dị mkpirikpi, ọ dịghị anụ ahụ ọbụla ga-azọpụta: ma n’ihi ndị a họpụtara ahọpụta ka a ga-eme ka ụbọchị ndị ahụ dị mkpirikpi. Matiu 24:15–22.
Sister White comments on how this warning was fulfilled in the history of the destruction of Jerusalem from 66 through 70 AD, and she identifies that the flag, or the standard of the Roman army, was the sign for the Christians still in Jerusalem to flee. So, was the “abomination of desolation, spoken of by Daniel the prophet,” pagan Rome, or was it papal Rome, as Miller based his framework upon?
Nwannaanyị White na-ekwu okwu banyere otú e si mezuo ịdọ aka ná ntị a n’akụkọ ihe mere eme nke mbibi Jerusalem site n’afọ 66 ruo 70 AD, ma ọ na-egosi na ọkọlọtọ, ma ọ bụ ihe nnọchianya nke ndị agha Rom, bụ ihe ịrịba ama nye ndị Kraịst ka nọ na Jerusalem ka ha gbapụ. Ya mere, “ihe arụ nke mbibi, nke Daniel onye amụma kwuru okwu banyere ya,” ọ bụ Rom ndị ọgọ mmụọ, ka ọ bụ Rom nke popu, dịka Miller ji wulite nhazi echiche ya?
William Miller was led to understand both manifestations of Rome (pagan followed by papal), but he was forced by the history in which he lived, to treat both kingdoms as one kingdom. And of course, they are one kingdom, but they also represent two successive kingdoms. Forced by the prophetic history of 1798, Miller had to address Rome as primarily one kingdom. In 1798, Miller believed Christ’s Second Coming was approximately twenty-five years in the future. He knew full well that papal Rome had received a deadly wound in 1798. For Miller, there were no other earthly kingdoms to follow papal Rome, for Christ was about to return.
E duru William Miller ka ọ ghọta ma ngosipụta abụọ nke Rom (nke ikpere arụsị sochiri nke ndị popu), ma akụkọ ihe mere eme nke ọ bi n’ime ya manyere ya ile alaeze abụọ ahụ anya dịka otu alaeze. N’eziokwu, ha bụ otu alaeze, ma ha na-anọchikwa anya alaeze abụọ na-esochi ibe ha. N’ihi akụkọ amụma nke 1798, a manyere Miller ikwu banyere Rom dị ka n’ụzọ bụ isi otu alaeze. N’afọ 1798, Miller kwenyere na Ọbịbịa nke Abụọ nke Kraịst ga-eme ihe dị ka afọ iri abụọ na ise n’ọdịnihu. Ọ maara nke ọma na Rom nke ndị popu anatawo ọnya na-egbu egbu n’afọ 1798. N’ebe Miller nọ, ọ dịghị alaeze ụwa ọzọ ga-eso Rom nke ndị popu, n’ihi na Kraịst na-achọ ịlọghachi.
In the history where Miller was located, he understood the statue of chapter two of Daniel, represented four earthly kingdoms, for that was what Daniel testified to.
N’akụkọ ihe mere eme ebe Miller nọ, ọ ghọtara na ihe oyiyi nke Daniel isi nke abụọ nọchiri anya alaeze anọ nke ụwa, n’ihi na nke ahụ bụ ihe Daniel gbara àmà banyere ya.
And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. Daniel 2:40, 41.
Alaeze nke anọ ga-adịkwa ike dịka ígwè: n’ihi na dịka ígwè na-akụwasị ihe niile iberibe ma na-emeri ha, otu a kwa, dịka ígwè nke na-akụwasị ihe ndị a niile, ọ ga-akụwasị iberibe ma gwerie. Ma ebe ị hụrụ ụkwụ na mkpịsị ụkwụ, akụkụ ya bụ ụrọ onye ọkpụ ite, akụkụ ya kwa bụ ígwè, alaeze ahụ ga-ekewa; ma ike nke ígwè ga-adị n’ime ya, n’ihi na ị hụrụ ígwè ka e gwakọtara ya na ụrọ apịtị. Daniel 2:40, 41.
Miller understood that there were only four kingdoms, and the fourth and final kingdom was Rome, which he knew from history was pagan Rome followed by papal Rome. The fourth kingdom for Miller, in agreement with Daniel’s word, was “divided,” but for Miller the division only represented a distinction between the literal and spiritual aspects of the kingdom of Rome. He was correct, but his understanding was limited.
Miller ghọtara na e nwere naanị alaeze anọ, na alaeze nke anọ na nke ikpeazụ bụ Rom, nke ọ matara site n’akụkọ ihe mere eme na ọ bụ Rom ndị na-ekpere arụsị soro Rom nke popu. Ala-eze nke anọ, n’echiche Miller, n’ịkwado okwu Daniel, bụ “nkewa,” ma n’ebe Miller nọ, nkewa ahụ nọchiri naanị ọdịiche dị n’etiti akụkụ nkịtị na nke ime mmụọ nke alaeze Rom. Ọ ziri ezi, ma nghọta ya nwere oke.
Miller did not see that the division of pagan and papal Rome, was based upon the division that Paul was raised up to identify. Paul (and John the Baptist), identified that at the time period of the cross literal was to transition into spiritual. Without that understanding Miller was forced to accept that Rome was essentially one kingdom that had two phases. And of course, he was correct (but limited). He could not see that spiritual Rome was represented by literal Babylon, for spiritual Rome (the papacy) is also spiritual Babylon.
Miller ahụghị na nkewa dị n’etiti Rom ndị ọgọ mmụọ na Rom nke ndị popu dabeere n’elu nkewa ahụ e welitere Pọl ka ọ kpọpụta. Pọl (na Jọn Onye Na-eme Baptizim), kọwara na n’oge nke obe ihe nkịtị ga-agafee bụrụ nke mmụọ. E nweghị nghọta ahụ, a manyere Miller ịnakwere na Rom bụ n’ezie otu alaeze nke nwere akụkụ abụọ. Ma n’ezie, o ziri ezi (ma ọ dịkwa oke ókè). Ọ pụghị ịhụ na e ji Babilọn nkịtị nọchie Rom nke mmụọ, n’ihi na Rom nke mmụọ (ndị popu) bụkwa Babilọn nke mmụọ.
Literal Babylon, as the first of four kingdoms in Daniel two, would typify the fourth kingdom, for the first always typifies the last. Pagan Rome had been typified by Babylon, but both pagan Rome and Babylon typified spiritual Rome (the papacy). The papacy therefore was the fifth kingdom, and it was represented by Babylon. This is a basic reason why Sister White compares the captivity of literal Israel in Babylon for seventy years, with the captivity of spiritual Israel in spiritual Babylon for twelve hundred and sixty years.
Babilọn nkịtị, dịka nke mbụ n’ime alaeze anọ dị na Daniel isi nke abụọ, ga-anọchi anya alaeze nke anọ, n’ihi na nke mbụ na-anọchi anya nke ikpeazụ mgbe niile. A nọchiri anya Rom nke ndị ọgọ mmụọ site na Babilọn, ma Rom nke ndị ọgọ mmụọ na Babilọn abụọ nọchiri anya Rom nke mmụọ (papacy). Ya mere, papacy bụ alaeze nke ise, e wee jiri Babilọn nọchite anya ya. Nke a bụ isi ihe kpatara Nwanyị White ji tụnyere ndọrọ n’agha nke Izrel nkịtị na Babilọn ruo afọ iri asaa, na ndọrọ n’agha nke Izrel nke mmụọ n’ime Babilọn nke mmụọ ruo afọ otu puku narị abụọ na iri isii.
“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.
“Ụka Chineke dị n’ụwa nọ n’agha n’eziokwu n’ime ogologo oge a nke mkpagbu na-adịghị akwụsị akwụsị, dịka ụmụ Izrel e jidere n’agha na Babilọn n’oge mbula ahụ.” Prophets and Kings, 714.
Miller therefore had no problem interchanging prophetic fulfillments that more specifically identified pagan Rome, with papal Rome. We will provide examples of this as we continue, but if we understand that Miller viewed pagan and papal Rome as one kingdom, we can understand why Miller would have no problem with Jesus referencing the “abomination of desolation, spoken of by Daniel the prophet,” as a fulfillment of pagan Rome, while still understanding the expression of the “abomination of desolation,” in the book of Daniel as a symbol of papal Rome. Miller could not see the three desolating powers, and for this reason his prophetic framework was limited, though accurate.
Ya mere, Miller enweghi nsogbu n’ịgbanwegbanwe mmezu amụma ndị nke na-akọwapụta Rome ndị ọgọ mmụọ n’ụzọ doro anya karị, ya na Rome nke papal. Anyị ga-enye ihe atụ nke a ka anyị na-aga n’ihu, ma ọ bụrụ na anyị aghọta na Miller hụrụ Rome ndị ọgọ mmụọ na Rome nke papal dịka otu alaeze, anyị pụrụ ịghọta ihe mere Miller ji enweghi nsogbu ọ bụla na Jizọs na-ezo aka n’“ihe arụ nke mbibi, nke Daniel onye amụma kwuru banyere ya,” dịka mmezu metụtara Rome ndị ọgọ mmụọ, ebe ọ ka na-aghọta mkpughe nke “ihe arụ nke mbibi,” n’akwụkwọ Daniel dịka akara nke Rome nke papal. Miller enweghị ike ịhụ ike atọ ndị na-ebute mbibi ahụ, n’ihi nke a ka usoro amụma ya ji bụrụ nke nwere oke, ọ bụ ezie na ọ ziri ezi.
But how are we to understand the discrepancy of the historical fulfillment of 66 AD, when pagan Rome placed its standards in the sacred precincts of the temple in fulfillment of Christ’s prediction? Is “the abomination of desolation, spoken of by Daniel the prophet,” a symbol of pagan or papal Rome? The answer to that dilemma is fairly simple when you recognize three desolating powers, instead of two. We should begin with Sister White’s commentary on the fulfillment of Christ’s prediction of the destruction of Jerusalem.
Ma olee ka anyị ga-esi ghọta ọdịiche dị n’ime mmezu nke mere n’akụkọ ihe mere eme n’afọ 66 AD, mgbe Rom nke ndị ọgọ mmụọ tinyere ọkọlọtọ ya n’ime ogige nsọ nke ụlọ nsọ, n’imezu amụma Kraịst? Ọ̀ bụ “ihe arụ nke nkpọnkpọ ebe tọgbọrọ n’efu, nke Daniel onye amụma kwuru banyere ya,” ihe nnọchianya nke Rom ndị ọgọ mmụọ ka ọ bụ nke Rom ndị popu? Azịza nye nsogbu ahụ dị nnọọ mfe mgbe ị ghọtara ike atọ na-eme ka ebe tọgbọrọ n’efu, kama ịbụ naanị abụọ. Anyị kwesịrị ibido na nkọwa Sister White nyere banyere mmezu amụma Kraịst banyere mbibi Jerusalem.
“In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.
“N’ịkpọgide Kraịst n’obe nke ndị Juu ka mbibi nke Jerusalem dị na ya. Ọbara a wụsịrị n’elu Kalfarị bụ ibu ahụ kpọrọ ha mikpuo n’ịla n’iyi n’ụwa a na n’ụwa nke ga-abịa. Otu a ka ọ ga-adịkwa n’ụbọchị ukwu ikpeazụ ahụ, mgbe ikpe ga-adakwasị ndị jụrụ amara Chineke. Kraịst, nkume ngọngọ ha, ga-apụta mgbe ahụ n’ebe ha nọ dịka ugwu na-abọ ọ́bọ̀. Ebube nke ihu Ya, nke nye ndị ezi omume bụ ndụ, ga-abụ nye ndị ajọ omume ọkụ na-erechapụ. N’ihi ịhụnanya a jụrụ ajụ, amara a lelịrị anya, a ga-ebibi onye mmehie.”
“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 600.
“Site n’ọtụtụ ihe atụ na ịdọ aka ná ntị ugboro ugboro, Jisọs gosiri ihe ga-abụ nsonaazụ nye ndị Juu nke ịjụ Ọkpara Chineke. N’okwu ndị a Ọ na-agwa ndị nile nọ n’oge ọ bụla ndị jụrụ ịnabata Ya dịka Onye-nzọpụta ha. Ịdọ aka ná ntị ọ bụla bụ nke ha. Ụlọ nsọ a merụrụ emerụ, nwa ahụ na-erubeghị isi, ndị ọrụ ubi ụgha ahụ, ndị na-ewu ụlọ na-elelị anya, nwere ihe ha kwekọrọ na ya n’ahụmahụ nke onye mmehie ọ bụla. Ọ gwụla ma ọ chegharịa, ikpe ahụ nke ihe ndị ahụ buru amụma banyere ya ga-abụ nke ya.” The Desire of Ages, 600.
When Paul identified the transition from literal to spiritual, he identifies that it occurred during the time period of the cross, and it should be noted that the destruction of Jerusalem is directly associated with the cross. The destruction of literal Jerusalem which was first accomplished by literal Babylon was accomplished a last time by literal Rome, for Jesus always represents the end with the beginning. The trampling down of the sanctuary and the host that began with the pagan power of Babylon, ended with the pagan power of Rome.
Mgbe Pọl kọwara mgbanwe ahụ si n’ihe nkịtị gaa n’ihe ime mmụọ, ọ na-egosi na o mere n’oge obe ahụ, a ga-achọpụtakwa na mbibi nke Jerusalem metụtara obe ahụ kpọmkwem. E mezuru mbibi nke Jerusalem nkịtị, nke Babilọn nkịtị buru ụzọ mezuo, n’oge ikpeazụ site n’aka Rom nkịtị, n’ihi na Jisọs na-anọchi anya njedebe mgbe niile site na mmalite. Ịzọpịa ebe nsọ ahụ na ndị agha ahụ, nke malitere site n’ike ndị ọgọ mmụọ nke Babilọn, kwụsịrị site n’ike ndị ọgọ mmụọ nke Rom.
The spiritual trampling down of spiritual Jerusalem was accomplished by papal Rome and both of those periods of trampling down (literal and spiritual) typify the trampling down of God’s people by the third desolating power, which in terms of Rome is called modern Rome.
Mmebi ime mmụọ nke Jerusalem ime mmụọ ka Rome nke Pope mezuru, ma oge mmebi abụọ ahụ (nke nkịtị na nke ime mmụọ) na-anọchite anya mmebi nke ndị Chineke site n’ike nke atọ na-ebibi ihe, nke a na-akpọ, n’ihe banyere Rome, Rome nke oge a.
There are three desolating powers that each persecute God’s people. The dragon of paganism, followed by the sea beast of Catholicism, that is followed by the earth beast of the United States (the false prophet). Paganism was represented by various pagan powers that trampled down literal Israel. Papalism then trampled down spiritual Israel for twelve hundred and sixty years from 538 to 1798. The three-fold union of the dragon, the beast and the false prophet is modern Rome and it also tramples down God’s people during the “hour” of the Sunday law crisis. The three desolating powers of the dragon, the beast and the false prophet are also represented as pagan Rome, papal Rome and modern Rome.
E nwere ike atọ na-eme ka ebe tọgbọ n’efu, nke nke ọ bụla na-akpagbu ndị Chineke. Dragọn nke arụsị, nke anụ ọhịa sitere n’oké osimiri nke Katọlik sochiri, nke anụ ọhịa sitere n’ala nke United States (onye amụma ụgha) soro ya. E jiri ike dị iche iche nke arụsị nọchie arụsị anya, ndị zọpịara Izrel nkịtị n’okpuru ụkwụ. N’oge ahụ, ọchịchị popu zọpịara Izrel mmụọ n’okpuru ụkwụ ruo afọ otu puku abụọ na narị isii site n’afọ 538 ruo 1798. Njikọ ugboro atọ nke dragọn ahụ, anụ ọhịa ahụ, na onye amụma ụgha ahụ bụ Rom nke oge a, ọ na-ezọpịakwa ndị Chineke n’okpuru ụkwụ n’oge “awa” nsogbu iwu ụbọchị Sọnde. A na-anọchikwa ike atọ ahụ na-eme ka ebe tọgbọ n’efu—dragọn ahụ, anụ ọhịa ahụ, na onye amụma ụgha ahụ—anya dịka Rom arụsị, Rom popu, na Rom nke oge a.
In terms of Revelation seventeen paganism is the first four kings, the fifth king is the papacy and the sixth, seventh and eighth kings is the three-fold union of modern Rome.
N’ihe gbasara Mkpughe iri na asaa, ikpere arụsị bụ ndị eze anọ mbụ ahụ; eze nke ise bụ ọchịchị ndị poopu, ma ndị eze nke isii, nke asaa, na nke asatọ bụ njikọ atọ nke Rom nke oge a.
And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:10, 11.
Ma e nwekwara ndị eze asaa: ise adawo, otu nọkwa ugbu a, nke ọzọ abịabeghịkwa; ma mgbe ọ bịara, ọ ga-anọrịrị obere oge. Ma anụ ọhịa ahụ nke dịbu, ma adịghịzi, ọbụna ya onwe ya bụ nke asatọ, ọ bụkwa otu n’ime ndị asaa, ọ na-alakwa n’iyi. Mkpughe 17:10, 11.
In terms of Daniel chapter two, paganism is all four kingdoms from literal Babylon to literal Rome. Spiritual Babylon is the papacy (the head of gold), and the three-fold union of the dragon, the beast, and the false prophet (modern Rome), is represented by the three-fold union of spiritual Medo-Persia, spiritual Greece, and spiritual Rome (whose deadly wound is healed).
N’ihe metụtara Daniel isi nke abụọ, ekpere arụsị bụ alaeze anọ ahụ niile site na Babilọn nkịtị ruo na Rom nkịtị. Babilọn ime mmụọ bụ ọchịchị popu (isi ọlaedo ahụ), ma njikọ atọ nke dragọn ahụ, anụ ọhịa ahụ, na onye amụma ụgha ahụ (Rom nke oge a), ka njikọ atọ nke Midia na Peshia ime mmụọ, Gris ime mmụọ, na Rom ime mmụọ (onye a gwọrọ ọnya ọnwụ ya) nọchiri anya ya.
When Jesus referred to the “abomination of desolation, spoken of by Daniel the prophet,” he was identifying a specific “sign” that Christians must recognize in each of the three Rome’s. Pagan Rome, papal Rome and modern Rome all persecute God’s people. That persecution is represented prophetically as trampling down the sanctuary and host. Jesus provided a warning of the approach of that persecution for each of the three periods of persecutions. When the “sign” of Rome’s authority was placed within the sanctuary, the time to flee Jerusalem had arrived. Jesus was not using Daniel’s expression of the “abomination of desolation,” as a symbol of an earthly power, but as a symbol of the sign that Christians needed to recognize.
Mgbe Jisọs zoro aka n’“ihe arụ nke mbibi, nke Daniel onye amụma kwuru banyere ya,” Ọ na-akọwapụta “ihe ịrịba ama” pụrụ iche nke Ndị Kraịst ga-amata n’ime Rome atọ ahụ nke ọ bụla. Rome nke ndị ọgọ mmụọ, Rome nke papal, na Rome nke oge a, ha niile na-emegbu ndị nke Chineke. A na-anọchi anya mkpagbu ahụ n’amụma dịka ịzọda ebe nsọ na ụsụụ ndị agha. Jisọs nyere ịdọ aka ná ntị banyere nso nke mkpagbu ahụ maka oge ọ bụla n’ime oge atọ nke mkpagbu ahụ. Mgbe e debere “ihe ịrịba ama” nke ọchịchị Rome n’ime ebe nsọ, oge ịgbapụ na Jerusalem eruola. Jisọs ejighị okwu Daniel ahụ banyere “ihe arụ nke mbibi” dịka ihe nnọchianya nke ike ụwa, kama dịka ihe nnọchianya nke ihe ịrịba ama Ndị Kraịst kwesịrị ịmata.
“Jesus declared to the listening disciples the judgments that were to fall upon apostate Israel, and especially the retributive vengeance that would come upon them for their rejection and crucifixion of the Messiah. Unmistakable signs would precede the awful climax. The dreaded hour would come suddenly and swiftly. And the Saviour warned His followers: ‘When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) then let them which be in Judea flee into the mountains.’ Matthew 24:15, 16; Luke 21:20, 21. When the idolatrous standards of the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight. When the warning sign should be seen, those who would escape must make no delay. Throughout the land of Judea, as well as in Jerusalem itself, the signal for flight must be immediately obeyed. He who chanced to be upon the housetop must not go down into his house, even to save his most valued treasures. Those who were working in the fields or vineyards must not take time to return for the outer garment laid aside while they should be toiling in the heat of the day. They must not hesitate a moment, lest they be involved in the general destruction.” The Great Controversy, 25.
“Jisọs kwupụtara n’ihu ndị na-eso ụzọ Ya na-ege ntị ikpe ndị ahụ ga-adakwasị Izrel nke dapụrụ n’okwukwe, karịsịakwa ịbọ ọ́bọ̀ mmegwara nke ga-abịakwasị ha n’ihi ịjụ ha jụrụ na ịkpọgide Mesaịa n’obe. Ihe ịrịba ama doro anya nke a na-apụghị imehie ga-ebute oke njedebe ahụ dị egwu ụzọ. Oge ahụ a na-atụ egwu ga-abịa na mberede, ngwa ngwa kwa. Onye Nzọpụta wee dọọ ndị na-eso ụzọ Ya aka ná ntị: ‘Ya mere, mgbe unu ga-ahụ ihe arụ nke mbibi ahụ, nke e kwuru site n’ọnụ Daniel onye-amụma, ka o guzoro n’ebe nsọ, (onye na-agụ ya, ya ghọta:) mgbe ahụ ka ndị nọ na Judia gbaga n’ugwu.’ Matiu 24:15, 16; Luk 21:20, 21. Mgbe a ga-eguzobe ọkọlọtọ arụsị nke ndị Rom n’ala nsọ ahụ, nke gbatịrị ọtụtụ furlong n’èzí mgbidi obodo ahụ, mgbe ahụ ka ndị na-eso ụzọ Kraịst ga-achọta nchekwa n’ịgbapụ. Mgbe a ga-ahụ ihe ịrịba ama ịdọ aka ná ntị ahụ, ndị ga-agbanahụ aghaghị ịghara igbu oge ọbụla. N’ala Judia dum, nakwa n’ime Jerusalem n’onwe ya, a ghaghị irube isi ozugbo n’ihe ịrịba ama ahụ nke mgbapụ. Onye o mere bụrụ na ọ nọ n’elu ụlọ agaghị agbadata n’ụlọ ya, ọbụna iji zọpụta akụ ya ndị kasị dị oke ọnụ. Ndị na-arụ ọrụ n’ubi ma ọ bụ n’ubi vaịn agaghị ewe oge ịlaghachi were uwe elu ha ha tọhapụrụ n’akụkụ mgbe ha na-arụsi ọrụ ike n’okpomọkụ ehihie. Ha aghaghị ịghara ịla azụ ọbụna otu ntabi anya, ka mbibi izugbe ahụ ghara isonye ha n’ime ya.” The Great Controversy, 25.
In the passage Sister White identifies the “abomination of desolation,” as an “unmistakable sign,” that was represented by the “idolatrous standards of the Romans,” which they set “up in the holy ground” of the sanctuary. Jesus was not using the “abomination of desolation” to represent either power of pagan or papal Rome, but as a “sign.” When the “sign” was placed in the holy ground of the temple, the Christians were to flee from Jerusalem “lest they be involved in the general destruction.” Sister White goes further later on in the same passage and identifies that the prophecy of Christ that identified the destruction had more than one fulfillment.
N’akụkụ a, Nwanyị White kọwara “ihe arụ nke mbibi” dịka “àmà a na-apụghị ihie ụzọ,” nke e ji “ọkọlọtọ arụrụ arụ nke ndị Rom” nọchie anya ya, nke ha guzobere “n’ala nsọ” nke ebe nsọ ahụ. Jisọs ejighị “ihe arụ nke mbibi” ahụ nọchie anya ike ọbụla nke Rom ndị ọgọ mmụọ ma ọ bụ nke Rom papal, kama ọ bụ dịka “àmà.” Mgbe a debere “àmà” ahụ n’ala nsọ nke ụlọ nsọ ahụ, ndị Kraịst kwesịrị ịgbapụ na Jerusalem “ka ha ghara ịdaba n’ime mbibi izugbe ahụ.” Nwanyị White gara n’ihu n’oge e mesịrị n’otu akụkụ ahụ ma kọwaa na amụma Kraịst nke kpọrọ mbibi ahụ nwere mmezu karịrị otu.
“The Saviour’s prophecy concerning the visitation of judgments upon Jerusalem is to have another fulfillment, of which that terrible desolation was but a faint shadow. In the fate of the chosen city we may behold the doom of a world that has rejected God’s mercy and trampled upon His law. Dark are the records of human misery that earth has witnessed during its long centuries of crime. The heart sickens, and the mind grows faint in contemplation. Terrible have been the results of rejecting the authority of Heaven. But a scene yet darker is presented in the revelations of the future. The records of the past,—the long procession of tumults, conflicts, and revolutions, the ‘battle of the warrior … with confused noise, and garments rolled in blood’ (Isaiah 9:5),—what are these, in contrast with the terrors of that day when the restraining Spirit of God shall be wholly withdrawn from the wicked, no longer to hold in check the outburst of human passion and satanic wrath! The world will then behold, as never before, the results of Satan’s rule.
“Amụma Onye Nzọpụta ahụ banyere nleta ikpe dị iche iche n’elu Jerusalem ga-enwe mmezu ọzọ, nke mbibi ahụ dị egwu bụ naanị onyinyo dị ntakịrị ya. N’akara aka obodo a họpụtara ahọpụta ka anyị pụrụ ịhụ ikpé ụwa nke jụrụ ebere Chineke ma zọpụtakwa iwu Ya n’okpuru ụkwụ. Ọjọọ ka ihe ndekọ nile nke ahụhụ mmadụ nke ụwa hụrụ n’ime ọtụtụ narị afọ ogologo ya nke mpụ. Obi na-arịa ọrịa, uche kwa na-ada mbà n’ịtụgharị uche n’ihe ndị a. Ihe si n’ịjụ ikike nke Eluigwe pụta adịwo egwu. Ma e gosipụtara ihe nkiri ka njọ karịa nke a n’ihe mkpughe nke ọdịnihu. Ihe ndekọ nke gara aga,—usoro ogologo nke ọgba aghara, ọgụ, na mgbanwe ọchịchị, ‘agha nke dike … nke nwere mkpọtụ gbagọrọ agbagọ, na uwe a tụgharịrị n’ọbara’ (Aịsaịa 9:5),—gịnị ka ihe ndị a bụ, ma e jiri ha tụnyere ihe egwu nke ụbọchị ahụ mgbe a ga-ewepụ Mmụọ Chineke nke na-egbochi ihe ọjọọ kpamkpam n’ebe ndị ajọ omume nọ, ka ọ ghara ịzọkwa igbochi mgbawa nke agụụ mmadụ na iwe Setan? Mgbe ahụ ụwa ga-ahụ, dịka ọ na-ahụtụbeghị mbụ, nsonaazụ ọchịchị Setan.”
“But in that day, as in the time of Jerusalem’s destruction, God’s people will be delivered, everyone that shall be found written among the living. Isaiah 4:3. Christ has declared that He will come the second time to gather His faithful ones to Himself: ‘Then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other.’ Matthew 24:30, 31. Then shall they that obey not the gospel be consumed with the spirit of His mouth and be destroyed with the brightness of His coming. 2 Thessalonians 2:8. Like Israel of old the wicked destroy themselves; they fall by their iniquity. By a life of sin, they have placed themselves so out of harmony with God, their natures have become so debased with evil, that the manifestation of His glory is to them a consuming fire.
“Ma n’ụbọchị ahụ, dị ka n’oge mbibi nke Jerusalem, a ga-anapụta ndị nke Chineke, onye ọbụla nke a ga-achọta na e dere aha ya n’etiti ndị dị ndụ. Aịzaya 4:3. Kraịst ekwupụtawo na Ọ ga-abịa nke ugboro abụọ iji kpọkọta ndị Ya kwesịrị ntụkwasị obi n’ebe Ọ nọ: ‘Mgbe ahụ ka ebo niile nke ụwa ga-akwa ákwá, ha ga-ahụkwa Nwa nke mmadụ ka Ọ na-abịa n’ígwé ojii nke eluigwe n’ike na ebube dị ukwuu. Ọ ga-ezigakwa ndị mmụọ ozi Ya, n’ụda opi dị ukwuu, ha ga-achịkọtakwa ndị a họpụtara Ya site n’ifufe anọ, site n’otu nsọtụ eluigwe ruo na nsọtụ ọzọ.’ Matiu 24:30, 31. Mgbe ahụ, ndị na-erubeghị oziọma isi ga-ala n’iyi site n’umị nke ọnụ Ya, a ga-ebibikwa ha site n’ìhè na-egbukepụ egbukepụ nke ọbịbịa Ya. 2 Ndị Tesalonaịka 2:8. Dị ka Izrel oge ochie, ndị ajọ omume na-ebibi onwe ha; ha na-ada site n’ajọ omume ha. Site n’ibi ndụ mmehie, ha etinyewo onwe ha n’ọnọdụ dị nnọọ iche n’otu ha ga-esi kwekọọ na Chineke, agwa ha emebiela nke ukwuu site n’ihe ọjọọ, nke mere na ngosipụta nke ebube Ya bụụrụ ha ọkụ na-erepịa.”
“Let men beware lest they neglect the lesson conveyed to them in the words of Christ. As He warned His disciples of Jerusalem’s destruction, giving them a sign of the approaching ruin, that they might make their escape; so He has warned the world of the day of final destruction and has given them tokens of its approach, that all who will may flee from the wrath to come. Jesus declares: ‘There shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations.’ Luke 21:25; Matthew 24:29; Mark 13:24–26; Revelation 6:12–17. Those who behold these harbingers of His coming are to ‘know that it is near, even at the doors.’ Matthew 24:33. ‘Watch ye therefore,’ are His words of admonition. Mark 13:35. They that heed the warning shall not be left in darkness, that that day should overtake them unawares. But to them that will not watch, ‘the day of the Lord so cometh as a thief in the night.’ 1 Thessalonians 5:2–5.” The Great Controversy, 36, 37.
“Ka ndị mmadụ kpachara anya ka ha ghara ileghara nkuzi e bufeeere ha n’okwu Kraịst anya. Dịka Ọ dọrọ ndị na-eso ụzọ Ya aka ná ntị banyere mbibi Jerusalem, na-enye ha ihe ịrịba ama nke mbibi ahụ na-abịa nso, ka ha wee nwee ike ịgbanahụ; otu a ka O si dọọ ụwa aka ná ntị banyere ụbọchị nke mbibi ikpeazụ, ma nyekwa ha ihe ngosi nke ịbịaru ya nso, ka ndị niile chọrọ wee gbanahụ iwe ahụ na-abịa. Jisọs na-ekwupụta, sị: ‘A ga-enwekwa ihe ịrịba ama n’anyanwụ, na n’ọnwa, na n’kpakpando; n’elu ụwa kwa, mba dị iche iche ga-anọ n’oke nkụda mmụọ.’ Luke 21:25; Matthew 24:29; Mark 13:24–26; Revelation 6:12–17. Ndị na-ahụ ndị a na-ebute ụzọ ọbịbịa Ya ga-‘amata na ọ dị nso, ọbụna n’ọnụ ụzọ.’ Matthew 24:33. ‘Ya mere, mụrụ anya,’ bụ okwu ndụmọdụ Ya. Mark 13:35. Ndị na-aṅa ntị n’ịdọ aka ná ntị ahụ agaghị anọ n’ọchịchịrị, ka ụbọchị ahụ wee jide ha na mberede. Ma n’ebe ndị na-agaghị amụ anya nọ, ‘ụbọchị nke Onyenwe anyị na-abịa dị ka onye ohi n’abalị.’ 1 Thessalonians 5:2–5.” The Great Controversy, 36, 37.
When Sister White wrote these words there was still to be a future fulfillment of the destruction of Jerusalem. The retributive judgment that is carried out against modern Rome (the dragon, the beast and the false prophet), at the end of the world represents the final fall of spiritual Babylon, but spiritual Babylon (the papacy) already fell once in 1798. The destruction of Jerusalem represents God’s retributive judgment upon an apostate church.
Mgbe Nwannaanyị White dere okwu ndị a, mmezu nke mbibi Jerusalem ka nọ n’ọdịnihu. Ikpe mmeghachi omume a na-eme megide Rome nke oge a (agwọ ukwu ahụ, anụ ọhịa ahụ, na onye amụma ụgha ahụ), n’ọgwụgwụ ụwa, na-anọchi anya ọdịda ikpeazụ nke Babilọn ime mmụọ; ma Babilọn ime mmụọ (ọchịchị papal) adaalarị otu ugboro na 1798. Mbibi Jerusalem na-anọchi anya ikpe mmeghachi omume nke Chineke n’elu nzukọ ụka dapụrụ n’ezi okwukwe.
The destruction of Jerusalem in the three and a half years from 66 AD to 70 AD typifies the destruction of God’s retributive judgment at the end of the world that is brought upon modern Rome (the dragon, the beast and the false prophet). The siege and destruction of Jerusalem, which was accomplished by paganism from 66 AD unto 70 AD, lasted exactly three and a half years.
Mbibi nke Jerusalem n’ime afọ atọ na ọkara sitere n’afọ 66 AD ruo 70 AD na-anọchi anya mbibi nke ikpe nkwụghachi Chineke n’ọgwụgwụ ụwa nke a na-eweta n’elu Rome nke oge a (agwọ ukwu ahụ, anụ ọhịa ahụ, na onye amụma ụgha ahụ). Nnọchibido na mbibi nke Jerusalem, nke e mezuru site n’ekpere arụsị site n’afọ 66 AD ruo n’afọ 70 AD, dịruru kpọmkwem afọ atọ na ọkara.
The siege and destruction of spiritual Jerusalem which was accomplished by papalism lasted three and a half prophetic years, from 538 unto 1798. Those two illustrations typify the siege and destruction of Jerusalem in the “hour” of the Sunday law crisis that is brought about by modern Rome. The last of the three destructions of Jerusalem is reversed, as represented in the book of Daniel.
Nnọchibido na mbibi nke Jerusalem ime mmụọ nke papalizim mezuru dịgidere afọ amụma atọ na ọkara, site na 538 ruo 1798. Ihe oyiyi abụọ ahụ na-anọchite nnọchibido na mbibi nke Jerusalem n’ime “awa” nke nsogbu iwu Ụka nke Ụbọchị Izu Ike nke Rome nke oge a na-eweta. Nke ikpeazụ n’ime mbibi atọ nke Jerusalem a na-atụgharị azụ, dịka e si gosi ya n’akwụkwọ Daniel.
The book of Daniel begins with Babylon conquering and destroying Jerusalem and it ends with Babylon’s destruction and Jerusalem’s victory. In each of the three battles, there was a sign given to Christians that informed them to flee from the coming warfare. In AD 66, it was when the armies of pagan Rome placed their standards (their battle flags) in the sacred ground of the sanctuary. In the year 538, it was when the “man of sin” was revealed, sitting in the temple of God (the Christian church), showing himself that he was God, when he passed a Sunday law at the Counsel of Orleans in that year. Sunday enforcement is what the papacy identifies as the proof of their authority over the Christian world, for they argue (correctly) that there is no support for Sunday worship in God’s Word, and the fact that they instituted Sunday as the day of worship in Christianity is proof that the authority of their pagan traditions and customs are above the Bible.
Akwụkwọ Daniel na-amalite na Babilọn na-emeri ma na-ebibi Jerusalem, ọ na-ejedebe kwa na mbibi Babilọn na mmeri Jerusalem. N’ime agha atọ ndị ahụ nke ọ bụla, e nyere Ndị Kraịst ihe ịrịba ama nke mere ka ha mara na ha ga-agbapụ n’agha na-abịa. N’afọ AD 66, ọ bụ mgbe ndị agha Rom nke ndị na-ekpere arụsị tinyere ụkpụrụ ha (ọkọlọtọ agha ha) n’ala nsọ nke ebe nsọ ahụ. N’afọ 538, ọ bụ mgbe e kpughere “nwoke nke mmehie,” ka ọ nọ ọdụ n’ụlọ nsọ nke Chineke (ụka Ndị Kraịst), na-egosi onwe ya na ọ bụ Chineke, mgbe o nyere iwu ụbọchị Sọnde na Kansụl nke Orleans n’afọ ahụ. Mmanye idebe Sọnde bụ ihe ndị popu na-akọwa dị ka ihe akaebe nke ọchịchị ha n’elu ụwa Ndị Kraịst, n’ihi na ha na-arụ ụka (n’ezie) na enweghị nkwado maka ofufe Sọnde n’Okwu Chineke, na eziokwu ahụ bụ na ha guzobere Sọnde dịka ụbọchị ofufe n’ime Iso Ụzọ Kraịst bụ ihe akaebe na ikike omenala na omume ha sitere n’ịkpere arụsị dị elu karịa Akwụkwọ Nsọ.
In the year 538, Christians were to separate from the Roman church, not simply because it was not truly a Christian church, but also because the sign of papal authority had been placed in the sacred grounds of God’s church. Sister White identifies the separation process of that history that began the period when God’s church fled into the wilderness for twelve hundred and sixty years.
N’afọ 538, a ga-ekewapụ ndị Kraịst n’Ụka Rom, ọ bụghị naanị n’ihi na ọ bụghị n’ezie Ụka Ndị Kraịst, kama n’ihi kwa na e tinyela akara nke ọchịchị pope n’ebe nsọ nke Ụka Chineke. Nwanyị White na-akọwa usoro nkewa nke akụkọ ihe mere eme ahụ nke malitere oge ahụ Ụka Chineke gbapụrụ gaa n’ọzara ruo afọ otu puku abụọ na iri isii.
“But there is no union between the Prince of light and the prince of darkness, and there can be no union between their followers. When Christians consented to unite with those who were but half converted from paganism, they entered upon a path which led further and further from the truth. Satan exulted that he had succeeded in deceiving so large a number of the followers of Christ. He then brought his power to bear more fully upon these, and inspired them to persecute those who remained true to God. None understood so well how to oppose the true Christian faith as did those who had once been its defenders; and these apostate Christians, uniting with their half-pagan companions, directed their warfare against the most essential features of the doctrines of Christ.
“Ma ọ dịghị njikọta dị n’etiti Onye-isi nke ìhè na onye-isi nke ọchịchịrị, ọ dịghịkwa njikọta pụrụ ịdị n’etiti ndị na-eso ha. Mgbe Ndị Kraịst kwetara ijikọta onwe ha na ndị a tọgharịrị naanị ọkara site n’ekpere arụsị, ha banyere n’ụzọ nke duru ha n’ịga n’ihu, n’ihu kwa, pụọ n’eziokwu. Setan ṅụrịrị ọṅụ na o nweeela ihe ịga nke ọma n’ịghọgbu ọnụọgụ dị ukwuu nke ndị na-eso Kraịst. Mgbe ahụ o tinyere ike ya n’ọrụ n’ebe ndị a nọ n’ụzọ zuru ezu karị, ma kpalie ha ịkpagbu ndị fọdụrụ n’ịdịrị Chineke ezi-okwu. Ọ dịghị onye ghọtara nke ọma otú e si eguzogide ezi okwukwe Ndị Kraịst dịka ndị ndị bụbu ndị na-agbachitere ya mere; ndị Kraịst ndị a dapụrụ n’okwukwe, ebe ha jikọtara onwe ha na ndị ibe ha ndị bụ ọkara ndị na-ekpere arụsị, duziri ọgụ ha megide akụkụ kachasị mkpa nke ozizi Kraịst.”
“It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.
“O chọpụtara mgbalị ike nke jupụtara n’ọnọdụ mgbagwoju anya ka ndị ga-anọgide na-adị ntụkwasị obi wee guzosie ike megide aghụghọ na ihe arụ ndị e zoro n’okpuru uwe nchụàjà ma webata ha n’ime nzukọ. A naghị anabata Bible dịka ụkpụrụ okwukwe. A kpọrọ ozizi nke nnwere onwe nke okpukpe jụrụ okwukwe, a kpọọkwa asị ma kpagbuo ndị na-akwado ya.”
“After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” The Great Controversy, 45.
“Mgbe ọgụ dị ogologo ma dị njọ gasịrị, ndị ole na ole ahụ kwesị ntụkwasị obi kpebiri ịkwụsị njikọ ọbụla ha na ụka dapụrụ n’ezi okwukwe, ma ọ bụrụ na ọ ka jụ ịtọhapụ onwe ya n’ụgha na ikpere arụsị. Ha hụrụ na nkewa bụ mkpa a na-apụghị izere ezere ma ọ bụrụ na ha ga-erube isi n’okwu Chineke. Ha agaghị anwa anabata njehie ndị na-ebute ọnwụ nye mkpụrụ obi nke ha, ma setịpụ ihe atụ nke ga-etinye okwukwe ụmụ ha na ụmụ ụmụ ha n’ihe ize ndụ. Iji nweta udo na ịdị n’otu, ha dị njikere ime nkwenye ọbụla nke kwekọrọ n’ịbụ ndị kwesịrị ntụkwasị obi nye Chineke; ma ha chere na ọbụna udo ga-abụ ihe a zụtara oke ọnụ ma ọ bụrụ na a chụọ àjà ụkpụrụ n’ihi ya. Ọ bụrụ na ịdị n’otu nwere ike ịdịrị naanị site n’ime nkwekọrịta n’eziokwu na ezi omume, mgbe ahụ ka ọdịiche dịrị, ọbụna agha.” The Great Controversy, 45.
We will continue these thoughts in the next article.
Anyị ga-aga n’ihu n’ịtụle echiche ndị a n’akwụkwọ na-esonụ.
“Eternity stretches before us. The curtain is about to be lifted. We who occupy this solemn, responsible position, what are we doing, what are we thinking about, that we cling to our selfish love of ease, while souls are perishing around us? Have our hearts become utterly callous? Cannot we feel or understand that we have a work to do for the salvation of others? Brethren, are you of the class who having eyes see not, and having ears hear not? Is it in vain that God has given you a knowledge of His will? Is it in vain that He has sent you warning after warning? Do you believe the declarations of eternal truth concerning what is about to come upon the earth, do you believe that God’s judgments are hanging over the people, and can you still sit at ease, indolent, careless, pleasure loving?
“Ebighị ebi na-agbatị n’ihu anyị. Ákwà mgbochi ahụ na-achọ ka e bulie ya. Anyị ndị nọ n’ọnọdụ a dị nsọ, nke ibu ọrụ dị arọ, gịnị ka anyị na-eme, gịnịkwa ka anyị na-eche, nke mere anyị ji arapara n’ịhụ ịdị mfe n’anya nke onwe anyị, ebe mkpụrụobi na-ala n’iyi gburugburu anyị? Obi anyị ò ghọọla nke siri ike kpamkpam? Anyị apụghị ịnụ ma ọ bụ ghọta na anyị nwere ọrụ anyị ga-arụ maka nzọpụta nke ndị ọzọ? Ụmụnna, ọ̀ bụ unu so n’òtù ahụ nke, ebe ha nwere anya, ha anaghị ahụ, ebe ha nwekwara ntị, ha anaghị anụ? Ọ̀ bụ n’efu ka Chineke nyere unu ọmụma nke uche Ya? Ọ̀ bụ n’efu ka O zitere unu ịdọ aka ná ntị ugboro ugboro? Ùnu kwere nkwupụta nke eziokwu ebighị ebi banyere ihe na-achọ ịbịakwasị ụwa, ùnu kwere na ikpe Chineke na-adakwasị ndị mmadụ, ma ò nwere ike ka unu ka nọgide n’ịnọdụ n’udo, n’ume ngwụrọ, n’enweghị nchebara echiche, na-ahụ ihe ụtọ n’anya?”
“It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains. And now, instead of seeking expensive dwellings here, we should be preparing to move to a better country, even a heavenly. Instead of spending our means in self-gratification, we should be studying to economize. Every talent lent of God should be used to His glory in giving the warning to the world. God has a work for His colaborers to do in the cities. Our missions must be sustained; new missions must be opened. To carry forward this work successfully will require no small outlay. Houses of worship are needed, where the people may be invited to hear the truths for this time. For this very purpose, God has entrusted a capital to His stewards. Let not your property be tied up in worldly enterprises, so that this work shall be hindered. Get your means where you can handle it for the benefit of the cause of God. Send your treasures before you into heaven.” Testimonies, volume 5, 464.
“Ugbu a abụghị oge ka ndị nke Chineke na-etinye obi ha n’ihe nke ụwa ma ọ bụ na-akpakọba akụ ha n’ime ụwa. Oge ahụ adịghịkwa anya, mgbe, dịka ndịozi mbụ ahụ, a ga-amanye anyị ịchọ ebe mgbaba n’ebe ndị tọgbọrọ n’efu na ndị naanị ha nọ. Dịka nnọchibido Jerusalem site n’aka ndị agha Rom bụ ihe ịrịba ama maka ịgbapụ nke Ndị Kraịst Judia, otu a kwa, ijide ọchịchị n’aka n’akụkụ mba anyị n’iwu nke na-amanye izu-ike nke popu ga-abụ ịdọ aka ná ntị nye anyị. Mgbe ahụ ka ọ ga-abụ oge ịhapụ nnukwu obodo dị iche iche, dịka nkwadebe maka ịhapụ obere ndị ahụ ka e wee gaa n’ụlọ obibi zoro ezo n’ebe ndị dịpụrụ adịpụ n’etiti ugwu. Ma ugbu a, kama ịchọ ebe obibi dị oke ọnụ n’ebe a, anyị kwesịrị ịdị na-akwadebe ịkwaga n’ala ka mma, ya bụ, nke eluigwe. Kama iji akụ anyị emeju onwe anyị afọ, anyị kwesịrị ịmụ ịchekwa ihe. Onyinye ọ bụla Chineke nyefere n’aka mmadụ kwesịrị ka e jiri ya mee ka otuto Ya pụta ìhè site n’inye ụwa ịdọ aka ná ntị. Chineke nwere ọrụ ndị Ya na ha na-arụkọ ọrụ ga-arụ n’obodo dị iche iche. A ghaghị ịkwado ozi anyị dị iche iche; a ghaghị imeghe ozi ọhụrụ. Iji mee ka ọrụ a gaa n’ihu nke ọma ga-achọ nnukwu mmefu ego n’ezie. A chọrọ ụlọ ofufe, ebe a pụrụ ịkpọ ndị mmadụ ka ha bịa nụ eziokwu ndị a maka oge a. Maka nzube a kpọmkwem, Chineke enyewo ndị nlekọta Ya isi ego n’aka. Ekwela ka ihe onwunwe unu kekọta n’ọrụ azụmahịa nke ụwa, ka ọrụ a ghara igbochi. Wepụnụ akụ unu n’ebe unu pụrụ ijikwa ya maka uru nke ọrụ Chineke. Zipụnụ akụ unu buru unu ụzọ gaa n’eluigwe.” Testimonies, volume 5, 464.