We ended a recent article with a passage from Prophets and Kings, where Sister White identified that Daniel was seeking to “understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary.”
Anyị mechiri otu edemede e bipụtara n’oge na-adịbeghị anya site n’otu akụkụ sitere n’akwụkwọ Prophets and Kings, ebe Nwanyị White kọwara na Daniel nọ na-achọ “ịghọta mmekọrịta dị n’etiti afọ iri asaa nke ndọkpụ n’agha, dịka e buru amụma ya site n’ọnụ Jeremiah, na afọ puku abụọ na narị atọ ahụ nke, n’ọhụụ, ọ nụrụ ka onye ọbịa ahụ sitere n’eluigwe kwupụtara na ha ga-agafe tupu e mee ka ebe nsọ nke Chineke dị ọcha.”
“Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard ‘one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?’ Daniel 8:13. The answer that was given, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’ (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, ‘The vision … shall be for many days,’ he fainted away. ‘I Daniel fainted,’ he records of his experience, ‘and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’ Verses 26, 27.” Prophets and Kings, 553, 554.
“Site n’ọhụụ ọzọ ka e si nye ìhè karị banyere ihe omume nke ọdịnihu; ma ọ bụ n’isi ngwụcha ọhụụ a ka Daniel nụrụ ‘otu onye nsọ ka ọ na-ekwu okwu, onye nsọ ọzọ wee sị onye nsọ ahụ nke na-ekwu okwu, Ruo ole mgbe ka ọhụụ a ga-adị?’ Daniel 8:13. Azịza e nyere, ‘Ruo puku ụbọchị abụọ na narị atọ; mgbe ahụ ka a ga-eme ka ebe nsọ ahụ dị ọcha’ (amaokwu 14), jupụtara ya n’ọgbagwoju anya. N’ịdị uchu ka ọ chọrọ ịmata ihe ọhụụ ahụ pụtara. Ọ pụghị ịghọta mmekọrịta dị n’etiti afọ iri asaa nke ndọrọ n’agha, dịka e buru amụma ya site n’ọnụ Jeremiah, na puku ụbọchị abụọ na narị atọ ahụ nke ọ nụrụ n’ọhụụ ka onye ozi eluigwe kwupụtara na ha ga-agafe tupu ime ka ebe nsọ Chineke dị ọcha. Mụọ-ozi Gabriel nyere ya nkọwa nke akụkụ ya; ma mgbe onye amụma ahụ nụrụ okwu ndị a, ‘Ọhụụ ahụ … ga-abụ maka ọtụtụ ụbọchị,’ ike gwụrụ ya, ọ daa mba. ‘Mụ onwe m Daniel dara mba,’ ka ọ dekọrọ banyere ahụmahụ ya, ‘arịaala m ọrịa ụbọchị ụfọdụ; emesịa m biliri, rụọ ọrụ eze; ọhụụ ahụ wee ju m anya, ma ọ dịghị onye ghọtara ya.’ Amaokwu 26, 27.” Prophets and Kings, 553, 554.
The Millerites never arrived to a complete understanding of the foundational message they proclaimed. When the time arrived that the Lion of the tribe of Judah sought to provide more information upon the “seven times,” they transitioned into the Laodicean experience, and seven years later rejected the light of the “seven times” altogether. They never saw the full relationship of the seventy years and the twenty-three hundred years, which Daniel had earnestly sought to understand. Daniel represents God’s people of the last days.
Ndị Millerite erubeghị mgbe ọ bụla n’ịghọta nke ọma ozi ntọala ahụ ha kpọsara. Mgbe oge ruru ka Odum nke ebo Juda chọọ inye ozi karịrị akarị banyere “oge asaa” ahụ, ha gabigara n’ahụmahụ Laodisia, ma afọ asaa ka e mesịrị, ha jụrụ ìhè nke “oge asaa” ahụ kpamkpam. Ha ahụghị mgbe ọ bụla njikọ zuru ezu dị n’etiti afọ iri asaa na afọ puku abụọ na narị atọ, nke Daniel ji obi ya niile chọsie ike ịghọta. Daniel na-anọchi anya ndị Chineke n’ụbọchị ikpeazụ.
The land enjoying its sabbaths is the part of the covenant that was given to ancient Israel that included the light of the resting of the land every seventh year. That covenant included the cycle of seven years repeating seven times. It included the release and restoration of property and slaves at the conclusion ending of the seven cycles of seven years (forty-nine years) during the celebration known as the jubilee. The Jews were disobedient to those covenant principles, and 2 Chronicles identified that the seventy years of captivity, spoken of by Jeremiah the prophet, represented a prior four hundred and ninety years of rebellion. In four hundred and ninety years, if ancient Israel had obeyed the directions within the covenant as set forth in Leviticus twenty-five, there would have been a total of seventy of those years in which the land rested. A biblical year is three hundred and sixty days, and three hundred and sixty days multiplied by seven (“seven times”) equals twenty-five hundred and twenty days.
Ala ahụ na-anụrị izu-ike sabbat ya bụ akụkụ nke ọgbụgba-ndụ ahụ e nyere Izrel oge ochie nke gụnyere iwu banyere izu-ike nke ala kwa afọ nke asaa. Ọgbụgba-ndụ ahụ gụnyekwara okirikiri nke afọ asaa nke na-emegharị ugboro asaa. O gụnyekwara ntọhapụ na mweghachi nke ihe onwunwe na ndị ohu na njedebe nke okirikiri asaa nke afọ asaa (afọ iri anọ na itoolu) n’oge emume a maara dị ka jubili. Ndị Juu nupụrụ isi megide ụkpụrụ ndị ahụ nke ọgbụgba-ndụ ahụ, ma 2 Ihe E Mere Eme gosiri na afọ iri asaa nke ndọta n’agha, nke Jeremaịa onye-amụma kwuru banyere ya, nọchiri anya nnupụisi nke afọ narị anọ na iri itoolu gara aga. N’ime afọ narị anọ na iri itoolu, ọ bụrụ na Izrel oge ochie erube isi n’iwu ndị dị n’ime ọgbụgba-ndụ ahụ dịka e depụtara ha na Levitikọs iri abụọ na ise, ngụkọta ya gaara abụ afọ iri asaa n’ime afọ ndị ahụ nke ala gaara zuru ike. Afọ nke Akwụkwọ Nsọ bụ ụbọchị narị atọ na iri isii, ma ụbọchị narị atọ na iri isii a mụbara ugboro asaa (“oge asaa”) hà nhata puku ụbọchị abụọ narị ise na iri abụọ.
The seventy years is absolutely connected to the land resting, which is absolutely connected with the “seven times.” Daniel was seeking to “understand the relation” of “the seventy years’ captivity,” “to the twenty-three hundred years” “before the cleansing of God’s sanctuary.” He was therefore seeking to understand the relation of the “chazon” vision and the “mareh” vision. It is impossible to understand that relation, without acknowledging the resting of the land in Leviticus twenty-five and twenty-six with the captivity of seventy years spoken of by Jeremiah. If you do not believe the “seven times” represents a prophetic period of twenty-five hundred and twenty years, you remove yourself from being those represented by Daniel in the last days. The Millerites believed the “seven times” was a time prophecy, but Adventism no longer does.
Afọ iri asaa ahụ jikọtara kpamkpam na izuike ala ahụ, nke kwa jikọtara kpamkpam na “oge asaa” ahụ. Daniel nọ na-achọ “ịghọta mmekọrịta” nke “ndọta n’agha nke afọ iri asaa,” “na afọ puku abụọ na narị atọ,” “tupu ime ka ebe nsọ Chineke dị ọcha.” Ya mere, ọ nọ na-achọ ịghọta mmekọrịta dị n’etiti ọhụụ “chazon” na ọhụụ “mareh.” Ọ gaghị ekwe omume ịghọta mmekọrịta ahụ n’enweghị ikweta izuike ala ahụ nke dị na Levitikọs iri abụọ na ise na iri abụọ na isii, tinyere ndọta n’agha nke afọ iri asaa nke Jeremaya kwuru banyere ya. Ọ bụrụ na i kweghị na “oge asaa” ahụ na-anọchi anya oge amụma nke afọ puku abụọ na narị ise na iri abụọ, i wepụla onwe gị n’ime ndị Daniel nọchiri anya ha n’ụbọchị ikpeazụ. Ndị Millerite kwenyere na “oge asaa” ahụ bụ amụma oge, ma Adventizim ekwenyeghịzi otú ahụ.
Daniel, as with all prophets, illustrates God’s people at the end of the world, and Sister White’s comments on his desire to understand the relationship between the seventy years (the “seven times”) and the twenty-three hundred years, represents the desire which God’s people of the last days are to possess. As has been stated in previous articles, there are no truths represented upon the 1843 and 1850 charts, that are not directly supported (repeatedly) in the writings of Sister White.
Daniel, dịka ọ dịkwa n’ihe gbasara ndị-amụma niile, na-anọchi anya ndị nke Chineke n’ọgwụgwụ ụwa, ma okwu Sister White banyere agụụ o nwere ịghọta njikọ dị n’etiti afọ iri asaa ahụ (“oge asaa”) na afọ puku abụọ na narị atọ ahụ, na-anọchi anya ọchịchọ nke ndị nke Chineke n’ụbọchị ikpeazụ ga-enwe. Dị ka e kwuworo n’akwụkwọ ndị gara aga, ọ dịghị eziokwu ọbụla e gosipụtara n’elu chaatị 1843 na 1850 nke na-enweghị nkwado kpọmkwem (ugboro ugboro) n’akwụkwọ Sister White.
Miller’s jewels will shine ten times brighter in the Midnight Cry of the last days, and in doing so, the jewels represent the final test for the virgins of Adventism. Those jewels are the foundational truths represented on Habakkuk’s tables, and the jewels in the casket which were placed upon a table in the middle of Miller’s room. The foundational test is the final test, but so too, is the authority of the Spirit of Prophecy. To reject the foundational truths, which were typified as jewels in Miller’s dream is to simultaneously reject the Spirit of Prophecy.
Ọla Miller ga-enwu ugboro iri karịa n’Iti-nkpu Etiti Abalị nke ụbọchị ikpeazụ, ma n’ime ime nke a, ọla ndị ahụ na-anọchi anya ule ikpeazụ maka ụmụ agbọghọ na-amaghị nwoke nke Adventism. Ọla ndị ahụ bụ eziokwu ndị ntọala e gosiri n’elu mbadamba Habakkuk, na ọla ndị dị n’ime igbe e tinyere n’elu tebụl n’etiti ụlọ Miller. Ule ntọala ahụ bụ ule ikpeazụ, ma otu a kwa, ka ọ dịkwa ikike nke Mmụọ nke Amụma. Ịjụ eziokwu ndị ntọala ahụ, ndị e jiri ọla ndị dị na nrọ Miller mee ihe nnọchianya ha, bụkwa n’otu oge ahụ ịjụ Mmụọ nke Amụma.
“The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony. He will bring in spurious visions to mislead, and will mingle the false with the true, and so disgust people that they will regard everything that bears the name of visions as a species of fanaticism; but honest souls, by contrasting false and true, will be enabled to distinguish between them.” Selected Messages, volume 2, 78.
“Iduhie ikpeazụ nke ukwuu nke Setan ga-abụ ime ka àmà nke Mmụọ nke Chineke ghara inwe mmetụta ọ bụla. ‘Ebe ọhụ enweghị, ndị mmadụ na-ala n’iyi’ (Ilu 29:18). Setan ga-eji amamihe aghụghọ rụọ ọrụ, n’ụzọ dị iche iche na site n’aka ndị ọrụ dị iche iche, iji mee ka ntụkwasị obi nke ndị fọdụrụnụ nke Chineke n’ime ezi àmà ahụ maa jijiji. Ọ ga-eweta ọhụ ụgha iji duhie, ọ ga-agwakọkwa ụgha na eziokwu, ma si otu a mee ka ihe niile a na-akpọ ọhụ bụrụ ihe na-asọ ndị mmadụ oyi dị ka ụdị ịnụ ọkụ n’obi na-enweghị uche; ma mkpụrụobi ndị ezi omume, site n’itule ụgha na eziokwu n’otu n’otu, ga-enwe ike ịmata ọdịiche dị n’etiti ha.” Selected Messages, volume 2, 78.
We are now addressing the increase of knowledge that occurred in the history of the Millerites from 1798, until 1844, but we are identifying that even though the Millerites were correct in their prophetic applications, they were limited by the history where they were raised up. We are now in the last days, and in the final generation (the fourth) of Adventism. In this period of time, Adventism has been so indoctrinated with traditions and customs (counterfeit jewels) that it no longer knows what the foundational truths were. Not knowing what those truths are prevents Adventism from understanding the significance of those truths, and makes meaningless the repeated commands to protect and preserve those truths.
Anyị na-atụle ugbu a mmụba nke ihe ọmụma nke mere n’akụkọ ihe mere eme nke ndị Millerite site n’afọ 1798 ruo 1844, ma anyị na-achọpụta na, ọbụna n’agbanyeghị na ndị Millerite ziri ezi n’ọrụ ha tinyere amụma, akụkọ ihe mere eme e ji welite ha tinyere oke n’ịghọta ha. Anyị nọ ugbu a n’ụbọchị ikpeazụ, nakwa n’ọgbọ ikpeazụ (nke anọ) nke Adventism. N’oge a, e tinyewo Adventism n’okpuru nkuzi nke ọdịnala na omenala (nkume ịchọ mma adịgboroja) nke ukwuu, nke mere na ọ maghịzi ihe eziokwu ndị ntọala ya bụ. Amaghị ihe eziokwu ndị ahụ bụ na-egbochi Adventism ịghọta mkpa eziokwu ndị ahụ dị, ma na-eme ka iwu ugboro ugboro a na-enye ka e chebe ma debe eziokwu ndị ahụ bụrụ ihe na-enweghị isi.
Before we proceed further into Gabriel’s interpretation of the vision of the Ulai River, we will address a few relevant points connected with the foundational truths and the authority of the Spirit of Prophecy. The modern theologians argue that the following passage identifies that the longest time prophecy in the Bible is the twenty-three hundred years.
Tupu anyị aga n’ihu n’ịkọwa nkọwa Gebriel banyere ọhụ Ulai River, anyị ga-atụle ihe ole na ole dị mkpa metụtara eziokwu ndị bụ isi na ikike nke Mmụọ Amụma. Ndị ọkà mmụta okpukpe nke oge a na-arụ ụka na amaokwu na-esonụ na-egosi na amụma oge kachasị ogologo dị n’Akwụkwọ Nsọ bụ afọ puku abụọ na narị atọ.
“The experience of the disciples who preached the ‘gospel of the kingdom’ at the first advent of Christ, had its counterpart in the experience of those who proclaimed the message of His second advent. As the disciples went out preaching, ‘The time is fulfilled, the kingdom of God is at hand,’ so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire, that the judgment was at hand, and the everlasting kingdom was to be ushered in. The preaching of the disciples in regard to time was based on the seventy weeks of Daniel 9. The message given by Miller and his associates announced the termination of the 2300 days of Daniel 8:14, of which the seventy weeks form a part. The preaching of each was based upon the fulfillment of a different portion of the same great prophetic period.
“Ahụmahụ nke ndịozi ahụ kwusara ‘ozi-ọma nke alaeze ahụ’ n’oge ọbịbịa mbụ nke Kraịst, nwere nke ya nke kwekọrọ na ya n’ahụmahụ nke ndị ahụ kpọsara ozi nke ọbịbịa Ya nke ugboro abụọ. Dịka ndịozi ahụ gara na-ekwusa, sị, ‘Oge ahụ emezuwo, alaeze Chineke adịkwala nso,’ otu a ka Miller na ndị ya na ha na-arụkọ ọrụ kwusara na oge amụma ahụ kachasị ogologo ma bụrụkwa nke ikpeazụ e mere ka a hụ n’ime Bible na-achọ iru ngwụcha, na ikpe ahụ adịkwala nso, nakwa na a ga-ebute alaeze ebighị ebi ahụ. Nkwusa nke ndịozi ahụ banyere oge dabeere n’izu iri asaa nke Daniel 9. Ozi nke Miller na ndị ya na ha na-arụkọ ọrụ nyere kpọsara njedebe nke ụbọchị puku abụọ na narị atọ nke Daniel 8:14, nke izu iri asaa ahụ bụ akụkụ ya. Nkwusa nke onye ọbụla n’ime ha abụọ dabeere n’imezu nke akụkụ dị iche iche nke otu nnukwu oge amụma ahụ.”
“Like the first disciples, William Miller and his associates did not, themselves, fully comprehend the import of the message which they bore. Errors that had been long established in the church prevented them from arriving at a correct interpretation of an important point in the prophecy. Therefore, though they proclaimed the message which God had committed to them to be given to the world, yet through a misapprehension of its meaning they suffered disappointment.” The Great Controversy, 351.
“Dị ka ndị mbụ na-eso ụzọ Kraịst, William Miller na ndị ya na ha so aghọtaghị nke ọma, n’onwe ha, ihe ozi ahụ ha bu pụtara. Njehie ndị e guzobeworo kemgbe ogologo oge n’ime ụka gbochiri ha iru n’ịkọwa nke ọma otu isi ihe dị mkpa n’amụma ahụ. Ya mere, ọ bụ ezie na ha kwusara ozi ahụ nke Chineke nyefere ha ka e nye ụwa, ma n’ihi nghọtahie banyere ihe ọ pụtara, ha tara ahụhụ nke mmechuihu.” The Great Controversy, 351.
The passage says that, “Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” and the theologians claim that the longest and last prophetic period is the twenty-three hundred years. They further claim that this is what Sister White is identifying in the passage, for she, they claim, is directly addressing the period of twenty-three hundred years. They are blind to any relationship of the seventy years and the period of twenty-three hundred years. They are blind to the light Daniel was seeking to understand.
Akụkụ ahụ kwuru na, “Miller na ndị ya na ha na-arụkọ ọrụ kwusara na oge amụma nke kacha ogologo na nke ikpeazụ e gosiri n’ime Akwụkwọ Nsọ dị nso ịgwụcha,” ndị ọkà mmụta okpukpe ahụ na-ekwukwa na oge amụma nke kacha ogologo na nke ikpeazụ bụ afọ puku abụọ na narị atọ ahụ. Ha na-ekwukwa ọzọ na nke a bụ ihe Nwannaanyị White na-akọwapụta n’akụkụ ahụ, n’ihi na, dịka ha si kwuo, ọ na-ekwu kpọmkwem banyere oge ahụ nke afọ puku abụọ na narị atọ. Ha kpuru ìsì n’ihe gbasara mmekọrịta dị n’etiti afọ iri asaa ahụ na oge ahụ nke afọ puku abụọ na narị atọ. Ha kpuru ìsì n’ìhè ahụ Daniel nọ na-achọ ịghọta.
Ellen White was a Millerite, and she knew the messages that had been placed upon the 1843 pioneer chart, and upon the 1850 pioneer chart that was published by F. D. Nichols. The 1850 chart, which was produced by Nichols, was prepared in Nichol’s home at the very time when James and Ellen White were living with Nichols. The longest prophetic period in the Bible, that is represented upon both of those charts, is not the twenty-three hundred years, it is the “seven times,” of Leviticus twenty-six.
Ellen White bụ onye Millerite, ọ makwa ozi ndị e debere n’elu chaatị ndị ọsụ ụzọ nke 1843, nakwa n’elu chaatị ndị ọsụ ụzọ nke 1850 nke F. D. Nichols bipụtara. Chaatị nke 1850, nke Nichols mepụtara, ka e kwadebere n’ụlọ Nichol n’oge ahụ James na Ellen White bi na Nichols. Oge amụma kachasị ogologo n’ime Akwụkwọ Nsọ, nke e gosipụtara n’elu chaatị abụọ ahụ, abụghị puku afọ abụọ na narị atọ, kama ọ bụ “oge asaa,” nke Levitikọs iri abụọ na isii.
To claim that the previous passage is an inspired identification of the twenty-three hundred years as the longest and last prophetic period is to make Sister White’s writings contradict themselves. If she believed what the theologians claim about this passage, then what does it mean when she endorses the charts that uphold the “seven times?”
Ikwu na amaokwu gara aga bụ njirimara sitere n’ike mmụọ nsọ nke puku afọ abụọ na narị atọ ahụ dịka oge amụma nke kacha ogologo ma bụrụkwa nke ikpeazụ, bụ ime ka ihe odide Sister White gbagha onwe ha. Ọ bụrụ na o kweere ihe ndị ọkà mmụta okpukpe ahụ na-ekwu banyere amaokwu a, gịnịzi ka ọ pụtara mgbe ọ kwadoro eserese ndị na-akwado “ugboro asaa?”
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Ahụwo m na ọ bụ aka Onyenwe anyị duziri chaatị 1843 ahụ, nakwa na a gaghị agbanwe ya; na ọnụọgụ ndị ahụ dị dịka Ọ chọrọ ka ha dị; na aka Ya dịkwasịrị ya ma zoo njehie dị n’ime ụfọdụ n’ime ọnụọgụ ndị ahụ, ka onye ọ bụla ghara ịhụ ya, ruo mgbe e wepụrụ aka Ya.” Early Writings, 74.
Those who wish to uphold their traditions and fables might argue that on the 1843 chart, the Lord held his hand over the error of the “seven times,” until he removed his hand at a later date. The problem with that premise is that Sister White identified when the Lord removed his hand from the figures, His hand was removed before October 22, 1844, just after the first disappointment. In her testimony of that event, she identifies the mistake that was corrected, and it is clear that the mistake was not the “seven times.”
Ndị chọrọ ịkwado ọdịnala na akụkọ ifo ha pụrụ ịrụ ụka na n’akpụkpọ eserese nke 1843, Onyenwe anyị jidere aka Ya n’elu njehie nke “oge asaa,” ruo mgbe O wepụrụ aka Ya n’ụbọchị e mesịrị. Nsogbu dị n’echiche ahụ bụ na Sister White kọwara mgbe Onyenwe anyị wepụrụ aka Ya n’ọnụọgụ ndị ahụ; e wepụrụ aka Ya tupu Ọktoba 22, 1844, ozugbo mgbe mmechuihu mbụ ahụ gasịrị. N’ihe àmà ya banyere ihe omume ahụ, ọ na-akọwapụta njehie ahụ e meziri, ma o doro anya na njehie ahụ abụghị “oge asaa.”
“Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 237.
“Ndị ahụ kwere ekwe, bụ́ ndị dara mbà n’obi, ndị na-apụghị ịghọta ihe mere Onyenwe ha ji abịaghị, a hapụghị ha n’ọchịchịrị. Ọzọkwa, e duuru ha gaa n’Akwụkwọ Nsọ ha ka ha chọchaa oge amụma dị iche iche. E si n’ọgụgụ ndị ahụ wepu aka nke Onyenwe anyị, a kọwakwaara njehie ahụ. Ha hụrụ na oge amụma ndị ahụ rutere ruo n’afọ 1844, nakwa na otu ihe akaebe ahụ ha gosipụtara iji gosi na oge amụma ndị ahụ mechiri n’afọ 1843, gosikwara na ha ga-akwụsị n’afọ 1844.” Early Writings, 237.
When the Lord’s hand “was removed from the figures, and the mistake was explained,” they then recognized “that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” The prophetic periods that were first thought to close in 1843, are represented upon the 1843 chart, which is the chart that each of the three hundred Millerite preachers used. The prophetic periods that are represented upon that chart that closed in 1843, were the twenty-three hundred years of Daniel chapter eight, verse fourteen, the twenty-five hundred and twenty years of Leviticus twenty-six and the thirteen hundred and thirty-five years of Daniel twelve. After the first disappointment the Lord removed his hand from the mistake and the Millerites then recognized that the same evidence that identified the close of the prophetic periods in 1843, actually proved those periods ended in 1844.
Mgbe e “wepụrụ aka Onyenwe anyị n’ihe nnọchianya ndị ahụ, ma kọwaa njehie ahụ,” mgbe ahụ ha ghọtara “na otu ihe-àmà ahụ ha wetara iji gosi na oge amụma dị iche iche mechiri n’afọ 1843, gosipụtara na ha ga-akwụsị n’afọ 1844.” Oge amụma ndị e buru ụzọ chee na ha ga-emechi n’afọ 1843 ka e sere na chaatị nke 1843, bụ́ chaatị ahụ onye ọ bụla n’ime ndị nkwusa Millerite narị atọ ji. Oge amụma ndị e gosiri na chaatị ahụ nke mechiri n’afọ 1843 bụ afọ puku abụọ na narị atọ nke Daniel isi nke asatọ, amaokwu nke iri na anọ, afọ puku abụọ na narị ise na iri abụọ nke Levitikọs iri abụọ na isii, na afọ otu puku narị atọ na iri atọ na ise nke Daniel iri na abụọ. Mgbe ndakpọ olileanya mbụ ahụ gasịrị, Onyenwe anyị wepụrụ aka Ya n’ebe njehie ahụ dị, ma ndị Millerite wee ghọta na otu ihe-àmà ahụ nke kọwara njedebe nke oge amụma dị iche iche n’afọ 1843, n’ezie gosipụtara na oge ndị ahụ kwụsịrị n’afọ 1844.
The 1850 chart was produced in 1850, and went on sale in January of 1851. Ellen White recorded that the chart was also a fulfillment of Habakkuk, as she had also recorded concerning the 1843 chart. That chart also represented the longest prophetic period as Leviticus twenty-six’s “seven times.”
A rụpụtara chaatị nke 1850 n’afọ 1850, e wee tinye ya n’ahịa n’ọnwa Jenụwarị nke 1851. Ellen White dekọrọ na chaatị ahụ kwa bụ mmezu nke Habakkuk, dịka o dekọkwara gbasara chaatị nke 1843. Chaatị ahụ kwa nọchiri anya oge amụma kacha ogologo dịka “oge asaa” nke Levitikọs iri abụọ na isii.
“I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.
“Ahụrụ m na Chineke nọ n’ọrụ ibipụta chaatị ahụ nke Nwanna Nichols mere. Ahụrụ m na e nwere amụma banyere chaatị a n’Akwụkwọ Nsọ, ma ọ bụrụ na e mere chaatị a maka ndị nke Chineke, ọ bụrụ na ọ zuru otu onye ezu, ọ dịkwa otu a maka onye ọzọ, ma ọ bụrụ na otu onye chọrọ ka e tee chaatị ọhụrụ n’ogo ka ukwuu, mmadụ niile chọrọkwa ya n’otu oke ahụ.” Manuscript Releases, volumu 13, 359.
To claim that Sister White’s reference to the fact that the Millerites “proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” is accurate, for they did. To claim that the “longest” “prophetic period” is the twenty-three hundred years turns Sister White’s testimony against itself, and against the historical record. To believe that fable is to believe a lie, and in the last days those that choose to believe a lie, do so because they do not love the truth.
Ikwu na nkọwa Sister White banyere eziokwu ahụ bụ na ndị Millerite “kwusara na oge amụma kacha ogologo ma bụrụkwa nke ikpeazụ e mere ka a hụ n’ime Bible na-achọ ịgwụ,” ziri ezi, n’ihi na ha mere otú ahụ n’ezie. Ikwu na “oge amụma” “kacha ogologo” ahụ bụ afọ puku abụọ na narị atọ na-eme ka akaebe Sister White guzoo megide onwe ya, ma megidekwa ndekọ akụkọ ihe mere eme. Ikwere akụkọ ifo ahụ bụ ikwere ụgha, ma n’ụbọchị ikpeazụ ndị họrọ ikwere ụgha na-eme otú ahụ n’ihi na ha anaghị ahụ eziokwu n’anya.
Jesus did not miraculously inoculate Himself with some type of divine anesthesia in order to go through the suffering of the cross. Jesus suffered with divine suffering, far beyond any of His creation could endure. Yet mankind was created in His image, and inspiration identifies that mankind is to overcome as He overcame. What allowed Christ to endure the suffering of the cross was an attribute which He possessed, which mankind also possesses.
Jizọs ejighị n’ụzọ ọrụ-ebube tinye n’ime onwe Ya ụdị ọgwụ mgbu chi ọ bụla ka O wee gafee ahụhụ nke obe. Jizọs tara ahụhụ n’ahụhụ dị nsọ, nke dị anya karịa ihe ọ bụla n’ime ihe O kere eke Ya pụrụ ịnagide. N’agbanyeghị nke a, e kere mmadụ n’onyinyo Ya, ma mkpughe sitere n’ike mmụọ nsọ na-akọwa na mmadụ ga-emeri dịka O meriri. Ihe nyere Kraịst ike ịnagide ahụhụ nke obe bụ otu àgwà O nwere, nke mmadụ nwekwara.
Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. Hebrews 12:1.
Na-elekwasị anya n’ebe Jizọs nọ, onye mbido na onye mmezu nke okwukwe anyị; onye, n’ihi ọṅụ ahụ e debere n’ihu Ya, tachiri obi n’obe, na-elelị ihere ya, ma nọdụ ala n’aka nri nke ocheeze Chineke. Ndị Hibru 12:1.
Jesus endured the sufferings of the cross, because he had a goal set before him, and we have been created in his image, and as such, are beings that are motivated by goals. It’s part of our design. If we have been led to believe that it is unimportant to understand the foundations of Adventism, we will have no motivation to do that very thing. The only divine motivation that can be aroused by the Holy Spirit to overcome that Laodicean condition is a love of the truth. The love of the truth will be tested by the availability of easy customs and traditions designed to soothe our itching ears. If, in our Laodicean comfort we have no desire to understand truth for ourselves we will be lost. This is where Adventism stands today.
Jizọs diriworo ahụhụ nke obe, n’ihi na o nwere ihe mgbaru ọsọ e debere n’ihu Ya; e wee kee anyị n’oyiyi Ya, ma n’ụzọ dị otu a, anyị bụ ndị ihe mgbaru ọsọ na-akpali. Nke a bụ akụkụ nke nhazi e ji kee anyị. Ọ bụrụ na e durula anyị ka anyị kwere na ọ dịghị mkpa ịghọta ntọala ndị Adventism, anyị agaghị enwe mkpali ime otu ihe ahụ n’onwe ya. Naanị mkpali nke eluigwe Mmụọ Nsọ pụrụ ịkpọlite iji merie ọnọdụ Laodisia ahụ bụ ịhụ eziokwu n’anya. A ga-anwale ịhụ eziokwu ahụ n’anya site n’ịdị adị nke omenala na ọdịnala ndị dị mfe, ndị e chepụtara iji mejuo ntị anyị na-akpụ akpụ. Ọ bụrụ na, n’ime nkasi obi Laodisia anyị, anyị enweghị ọchịchọ ịghọta eziokwu n’onwe anyị, anyị ga-ala n’iyi. Nke a bụ ebe Adventism guzoro taa.
Daniel is an example of God’s people in the last days who are seeking through the prophetic word to understand the relationship between the seventy year captivity and the twenty-three hundred year prophecy. To identify the twenty-three hundred year prophecy as the longest and last prophetic period is to reject the foundational truths of Adventism, and simultaneously reject the authority of the Spirit of Prophecy. To claim that when the Millerites presented the longest and last prophetic period that it was the twenty-three hundred years is to reject the historical record.
Daniel bụ ihe atụ nke ndị nke Chineke nọ n’ụbọchị ikpeazụ, ndị na-achọ site n’okwu amụma ịghọta mmekọrịta dị n’etiti ndọrọ-n’agha afọ iri asaa na amụma nke puku abụọ na narị atọ afọ. Ịmata amụma nke puku abụọ na narị atọ afọ dịka oge amụma kachasị ogologo ma bụrụkwa nke ikpeazụ bụ ịjụ eziokwu ntọala nke Adventism, ma n’otu oge ahụ jụkwa ikike nke Mmụọ nke Amụma. Ikwu na mgbe ndị Millerite gosipụtara oge amụma kachasị ogologo ma bụrụkwa nke ikpeazụ, na ọ bụ puku abụọ na narị atọ afọ ahụ, bụ ịjụ ndekọ akụkọ ihe mere eme.
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
“Anyi enweghị ihe ọbụla anyị ga-atụ egwu banyere ọdịnihu, ma e wezụga naanị ma ọ bụrụ na anyị echefu ụzọ Onyenwe anyị si duru anyị, na nkuzi Ya n’akụkọ ndụ anyị gara aga.” Life Sketches, 196.
Gabriel came to give Daniel understanding of both the “mareh” and the “chazon” visions and he instructed Daniel to mentally separate the two visions, though they obviously had a prophetic relationship. The vision included the kingdoms of Bible prophecy in chapters seven and eight, that were a repeat and enlargement of those same kingdoms in chapter two. The information included the heavenly dialogue that represented the one vision as the trampling down of God’s sanctuary and people, and the other vision of the work of restoring the people and sanctuary.
Gebriel bịara inye Daniel nghọta banyere ọhụ abụọ ahụ, nke “mareh” na nke “chazon,” ma ọ gwara Daniel ka ọ jiri uche kewaa ọhụ abụọ ahụ, ọ bụ ezie na n’eziokwu ha nwere mmekọrịta amụma doro anya. Ọhụ ahụ gụnyere alaeze ndị ahụ nke amụma Akwụkwọ Nsọ n’isi nke asaa na nke asatọ, ndị bụ nkwughachi na mmụba nke otu alaeze ndị ahụ n’isi nke abụọ. Ozi ahụ gụnyekwara mkparịta ụka nke eluigwe nke nọchiri otu ọhụ anya dịka ịzọpịa ebe nsọ Chineke na ndị Ya, na ọhụ nke ọzọ banyere ọrụ nke iweghachi ndị ahụ na ebe nsọ ahụ.
As Gabriel presented the interpretation, which ultimately became the heart of the message proclaimed by the Millerites, there was a relationship that existed between the two visions, which is to be noted by those who fulfill the command to make a mental separation of the interpretation. One of the distinctions is represented by the two words that are both translated as “determined.”
Dịka Gebriel siri wepụta nkọwa ahụ, nke n’ikpeazụ ghọrọ isi ozi ndị Millerite kwusara, e nwere mmekọrịta dị n’etiti ọhụụ abụọ ahụ, nke ndị na-emezu iwu ahụ nke ikewapụ nkọwa ahụ n’uche kwesịrị ịrịba ama. Otu n’ime ọdịiche ndị ahụ ka e ji okwu abụọ ahụ, bụ́ ndị a sụgharịrị ha abụọ dịka “ekpebiri,” gosipụta.
Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:24–27.
Izu iri asaa ka e kpebiri n’elu ndị gị na n’elu obodo nsọ gị, iji mechaa njehie, na ime ka mmehie kwụsị, na ime ka e mee mkpuchi mmehie maka ajọ omume, na iweta ezi omume ebighị ebi, na ịkachasị ọhụụ na amụma akara, na iti Onye Kachasị Nsọ mmanụ. Ya mere mara ma ghọta, na site n’ịpụpụta iwu ka e weghachi ma wughachi Jerusalem ruo n’ebe Mesaịa, Onye-isi, nọ, ga-adị izu asaa, na izu iri isii na abụọ: a ga-ewughachi ámá ụzọ ya, na mgbidi ya, ọbụna n’oge nsogbu. Ma mgbe izu iri isii na abụọ gasịrị, a ga-ebipụ Mesaịa, ma ọ bụghị n’ihi onwe ya: ndị nke onye-isi ahụ ga-abịa ga-ebibi obodo ahụ na ebe nsọ ahụ; na njedebe ya ga-adị ka iju mmiri, ruo kwa na njedebe agha ka e kpebiri nkpọrọgwụ. O ga-emekwa ka ọgbụgba ndụ sie ike n’etiti ọtụtụ mmadụ ruo otu izu: n’etiti izu ahụ kwa, ọ ga-eme ka àjà na onyinye kwụsị, n’ihi ikpuchi nke arụ arụsị ga-eme ka ọ bụrụ ihe tọgbọrọ n’efu, ọbụna ruo mgbe ọgwụgwụ zuru oke ruru, a ga-awụkwasịkwa ihe ahụ e kpebiri n’elu ihe tọgbọrọ n’efu. Daniel 9:24–27.
Seventy weeks (four hundred and ninety years) are determined upon the people and the holy city. The word translated “determined” means “cut off”, and the word identifies a period or probation for the Jews and Jerusalem. It also represented the period of rebellion that brought about the destruction of Jerusalem and the captivity of the seventy years. The four hundred and ninety years was then “determined”, beginning at the third decree. The first four hundred and ninety years of rebellion brought about Nebuchadnezzar’s three attacks, the ultimate destruction of Jerusalem and a scattering and captivity of seventy years of literal Israel in literal Babylon.
E kpebiela izu iri asaa (afọ narị anọ na iri itoolu) n’elu ndị mmadụ ahụ na obodo nsọ ahụ. Okwu a sụgharịrị “e kpebiela” pụtara “e bepụla”, ma okwu ahụ na-akọwa oge ma ọ bụ oge ule e nyere ndị Juu na Jerusalem. Ọ kọwakwara oge nnupụisi nke butere mbibi Jerusalem na ndọta n’agha nke afọ iri asaa. Afọ narị anọ na iri itoolu ahụ ka e “kpebiela” mgbe ahụ, malite n’iwu nke atọ. Afọ narị anọ na iri itoolu mbụ nke nnupụisi butere mwakpo atọ Nebukadneza, mbibi ikpeazụ nke Jerusalem, na ichụsasị na ndọta n’agha nke afọ iri asaa nke Izrel nkịtị n’ime Babilọn nkịtị.
The first decree marked the end of the captivity and the beginning of the work of rebuilding Jerusalem. The third decree marked the beginning of the twenty-three hundred years. The arrival of the first angel marked the end of the captivity of spiritual Israel in spiritual Babylon for twelve hundred and sixty years, and it marked the beginning of a period of forty-six years, when Christ used the Millerites to come out of captivity and erect a spiritual temple.
Iwu mbụ ahụ kpọpụtara njedebe nke ndọta n’agha ahụ na mmalite nke ọrụ iwughachi Jerusalem. Iwu nke atọ ahụ kpọpụtara mmalite nke afọ puku abụọ na narị atọ ahụ. Ọbịbịa nke mmụọ ozi mbụ ahụ kpọpụtara njedebe nke ndọta n’agha nke Izrel ime mmụọ nọ na Babilọn ime mmụọ ruo afọ puku otu na narị abụọ na iri isii, ọ kpọpụtakwara mmalite nke oge afọ iri anọ na isii, mgbe Kraịst jiri ndị Millerite pụta n’ndọta n’agha ma wuo ụlọ nsọ ime mmụọ.
The word that is translated twice as “determined” in verses twenty-six and twenty-seven is “charats” and it means “to wound” and “a decree”. It was prophetically “decreed” that the papacy would receive a deadly “wound,” at the end of the first indignation. It is the same word Daniel uses in chapter eleven, verse thirty-six.
Okwu a sụgharịrị ugboro abụọ dịka “ekpebiri” n’amaokwu nke iri abụọ na isii na nke iri abụọ na asaa bụ “charats,” ọ pụtakwara “imerụ ahụ” na “iwu e nyere.” E nyere n’amụma “iwu” na ọchịchị papacy ga-anata “ọnya” na-egbu egbu, na njedebe nke iwe mbụ ahụ. Ọ bụ otu okwu ahụ Daniel ji n’isi nke iri na otu, amaokwu nke iri atọ na isii.
And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.
Eze ga-eme kwa dị ka ọchịchọ ya si dị; ọ ga-ebulikwa onwe ya elu, meekwa ka onwe ya dị ukwuu karịa chi ọ bụla, ọ ga-ekwukwa okwu dị ịtụnanya megide Chineke nke chi nile, ọ ga-enwekwa ọganihu ruo mgbe iwe ahụ ga-emezu: n’ihi na a ghaghị ime ihe ahụ e kpebiri. Daniel 11:36.
In verse thirty-six, “the king” is the papacy. The papacy was to prosper until 1798, when it received its deadly wound. Then the first “indignation” was to “be accomplished,” for that “indignation” had been “determined” (decreed) to “be done.” At the end of the first indignation against the northern kingdom of Israel, which began in 723 BC and ended in 1798, the papacy received a “deadly wound.” The word “determined” means “wound.”
N’amaokwu nke iri atọ na isii, “eze ahụ” bụ ọchịchị papal. E kpebiri na ọchịchị papal ga-aga nke ọma ruo n’afọ 1798, mgbe ọ natara ọnya ya nke na-egbu egbu. Mgbe ahụ, “iwe” mbụ ahụ ga-abụ “emezuwo,” n’ihi na “iwe” ahụ “ekpebiela” (e nyere iwu) “ka e mee ya.” N’ọgwụgwụ nke iwe mbụ megide alaeze ugwu nke Izrel, nke malitere na 723 BC ma kwụsị na 1798, ọchịchị papal natara “ọnya nke na-egbu egbu.” Okwu ahụ bụ “ekpebiela” pụtara “ọnya.”
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.
M wee hụ otu n’ime isi ya ka a ga-asị na e merụrụ ya ahụ ruo ọnwụ; ma e gwọrọ ọnyá ọnwụ ya: ụwa niile wee ju anya soro anụ ọhịa ahụ. Mkpughe 13:3.
The Millerites’ prophetic framework was based upon the two desolating powers of paganism followed by papalism. They understood those two powers were to trample down the sanctuary and host as represented by the “chazon” vision of Daniel chapter eight, verse thirteen.
Usoro amụma nke ndị Millerite dabeere n’elu ike abụọ ahụ na-emebi emebi nke ikpere arụsị, nke papalizim soro ya. Ha ghọtara na ike abụọ ahụ ga-azọpịa ebe nsọ ahụ na usuu ndị agha ya, dịka e gosiri na ọhụụ “chazon” nke Daniel isi nke asatọ, amaokwu nke iri na atọ.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Mgbe ahụ, anụrị m ka otu onye nsọ na-ekwu okwu, onye nsọ ọzọ wee sị onye nsọ ahụ nke na-ekwu okwu, Ruo ole mgbe ka ọhụ a ga-adị banyere àjà a na-achụ kwa ụbọchị, na njehie ahụ nke mbibi, nke na-enye ma ebe nsọ ma usuu ndị agha ka e zọda n’okpuru ụkwụ? Daniel 8:13.
The papal desolating power was to trample down the sanctuary and host for twelve hundred and sixty years.
Ike nchụàjà na ndị agha, ike papal nke na-eme nkpọrịa ga-azọda ha ruo otu puku afọ abụọ na iri isii.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.
Ma ogige dị n’èzí ụlọ nsọ ahụ, hapụ ya n’èzí, atụkwala ya; n’ihi na e nyewo ya n’aka ndị mba ọzọ: ha ga-azọkwa obodo nsọ ahụ n’okpuru ụkwụ ruo ọnwa iri anọ na abụọ. M ga-enyekwa ndị àmà m abụọ ike, ha ga-ebukwa amụma otu puku ụbọchị narị abụọ na iri isii, yikwaa akwa mkpe. Mkpughe 11:2, 3.
At the end of the first indignation in 1798, prophecy had determined to “wound” the papacy. In Daniel nine, that determination is represented in the last two verses, and the word twice translated as “determined” in those verses is associated with the “chazon” vision, whereas the word translated as “determined” in verse twenty-four, is a different Hebrew word and is associated with the “mareh” vision. Daniel, representing God’s people of the last days, was seeking to understand the relationship of those two visions, which Gabriel had told him to mentally separate.
Ná ngwụsị nke mbụ iwe ahụ n’afọ 1798, amụma ekpebiela “ịmerụ ahụ” n’ọchịchị ndị pàpà. N’ime Daniel isi nke itoolu, a na-anọchi anya mkpebi ahụ n’amaokwu abụọ ikpeazụ, ma okwu a sụgharịrị ugboro abụọ dịka “ekpebiela” n’amaokwu ndị ahụ na-ejikọta ya na ọhụụ “chazon,” ebe okwu a sụgharịrị dịka “ekpebiela” n’amaokwu nke iri abụọ na anọ bụ okwu Hibru ọzọ dị iche, a na-ejikọtakwa ya na ọhụụ “mareh.” Daniel, onye na-anọchi anya ndị nke Chineke nke ụbọchị ikpeazụ, nọ na-achọ ịghọta mmekọrịta dị n’etiti ọhụụ abụọ ahụ, nke Gabriel gwara ya ka ọ kewaa n’uche ya.
We will continue this subject in the next article.
Anyị ga-aga n’ihu n’isiokwu a n’akwụkwọ isiokwu na-esote.
“God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.
“Chineke anaghị enye anyị ozi ọhụrụ. Anyị ga-ekwusa ozi ahụ nke, n’afọ 1843 na 1844, mere ka anyị si n’ụlọ ụka ndị ọzọ pụta.” Review and Herald, Jenụwarị 19, 1905.