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# The Book of Daniel - Number Forty-Two

Akwụkwọ Daniel - Nọmba Iri Anọ na Abụọ

Connecting Links

Njikọ Ndị Na-ejikọta

Author

Jeff Pippenger

Published

January 6, 2024

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John the Baptist was a connecting link prophet.

Jọn Onye Na-eme Baptizim bụ onye amụma bụ njikọ na-ejikọta.

> “The prophet John was the connecting link between the two dispensations. As God’s representative he stood forth to show the relation of the law and the prophets to the Christian dispensation. He was the lesser light, which was to be followed by a greater. The mind of John was illuminated by the Holy Spirit, that he might shed light upon his people; but no other light ever has shone or ever will shine so clearly upon fallen man as that which emanated from the teaching and example of Jesus. Christ and His mission had been but dimly understood as typified in the shadowy sacrifices. Even John had not fully comprehended the future, immortal life through the Saviour.” The Desire of Ages, 220.

> “Onye amụma Jọn bụ njikọ jikọtara oge nlekọta abụọ ahụ. Dị ka onye nnọchi anya Chineke, o guzoro n’ihu iji gosi mmekọrịta dị n’etiti iwu na ndị amụma na oge nlekọta nke Ndị Kraịst. Ọ bụ ìhè nke nta, nke a ga-eso site n’ìhè ka ukwuu. A mụnyere uche Jọn site n’aka Mmụọ Nsọ, ka o wee mee ka ìhè nwuo n’ebe ndị ya nọ; ma ọ dịghị ìhè ọzọ ọ bụla nke nwụgoro ma ọ bụ nke ga-adị mgbe ọ bụla nwụọ nke ọma nke ukwuu n’ebe mmadụ dara ada nọ dịka nke si n’ozizi na n’ihe nlereanya Jisọs pụta. A ghọtachabeghị Kraịst na ozi Ya nke ọma, dị ka e gosipụtara ha n’ụdị aja nke onyinyo. Ọbụna Jọn n’onwe ya aghọtachabeghị ndụ na-abịa n’ọdịnihu, nke na-adịghị anwụ anwụ, site n’aka Onye Nzọpụta.” The Desire of Ages, 220.

Jesus was also a connecting link prophet.

Jisọs bụkwa onye amụma nke bụ njikọ na-ejikọta ihe abụọ.

> “Christ has led the way from earth to heaven. He forms the connecting link between the two worlds. He brings the love and condescension of God to man, and brings man up through His merits to meet the reconciliation of God. Christ is the way, the truth, and the life. It is hard work to follow on, step by step, painfully and slowly, onward and upward, in the path of purity and holiness. But Christ has made ample provision to impart new vigor and divine strength at every advance step in the divine life. This is the knowledge and experience that the hands in the office all want, and must have, or they daily bring reproach upon the cause of Christ.” Testimonies, volume 3, 193.

> “Kraịst ebutewo ụzọ site n’ụwa ruo n’eluigwe. Ọ bụ ya na-emepụta njikọ na-ejikọta ụwa abụọ ahụ. Ọ na-ewetara mmadụ ịhụnanya na ịdị umeala n’obi nke Chineke, ma site n’uru ọrụ Ya ọ na-ebuli mmadụ elu ka o zute ime ka ya na Chineke dị n’udo ọzọ. Kraịst bụ ụzọ ahụ, eziokwu ahụ, na ndụ ahụ. Ọ bụ ọrụ siri ike ịga n’ihu, nzọụkwụ site na nzọụkwụ, n’ụzọ mgbu na nwayọ, n’ihu ma n’elu, n’ụzọ ịdị ọcha na ịdị nsọ. Ma Kraịst emewo nkwadebe zuru ezu iji kesaa ume ọhụrụ na ike dị nsọ n’ọ bụla nzọụkwụ ọganihu n’ime ndụ nke Chineke. Nke a bụ ihe ọmụma na ahụmịhe ndị ọrụ nile nọ n’ụlọọrụ ahụ chọrọ, ha kwesịkwara inwe ya, ma ọ bụghị ya, ha na-ewetara ọrụ Kraịst nkọcha kwa ụbọchị.” Testimonies, volume 3, 193.

John the Baptist’s prophetic work included connecting the dispensation of the earthly to the heavenly sanctuary. The first words John said when he first saw Jesus was:

Ọrụ amụma Jọn Baptist gụnyekwara ijikọ oge nlekọta nke ebe nsọ nke ụwa na ebe nsọ nke eluigwe. Okwu mbụ Jọn kwuru mgbe o buru ụzọ hụ Jizọs bụ:

> The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. John 1:29.

> N’echi ya sochirinụ Jọn hụrụ Jizọs ka Ọ na-abịakwute ya, sị, Lee Nwa-aturu Chineke, onye na-ebupụ mmehie nke ụwa. Jọn 1:29.

But even though John was to identify the transition from ancient Israel unto spiritual Israel, his understanding of that transition was limited.

Ma ọbụna n’agbanyeghị na Jọn ga-achọpụta ngafe ahụ site n’Izrel oge ochie ruo n’Izrel nke mmụọ, nghọta ya banyere ngafe ahụ dị nta.

> “Said Christ, in vindication of John, ‘But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.’ Not only was John a prophet to foretell future events, but he was a child of promise, filled with the Holy Spirit from his birth, and was ordained of God to execute a special work as a reformer, in preparing a people for the reception of Christ. The prophet John was the connecting link between the two dispensations.

> “Kristi kwuru, n’ịkwado Jọn, ‘Ma gịnị ka unu pụrụ ịhụ? Onye-amụma? Ee, ana m asị unu, karịa onye-amụma.’ Ọ bụghị naanị na Jọn bụ onye-amụma iji buru amụma banyere ihe ga-eme n’ọdịnihu, kama ọ bụ nwa nke nkwa, jupụtara na Mụọ Nsọ site n’oge a mụrụ ya, e chikwara ya site n’aka Chineke ka o rụọ ọrụ pụrụ iche dịka onye mmegharị, n’ịkwadebe otu ndị mmadụ maka ịnabata Kraịst. Onye-amụma Jọn bụ njikọ jikọtara oge omume abụọ ahụ.

> “The religion of the Jews, in consequence of their departure from God, consisted mostly in ceremony. John was the lesser light, which was to be followed by a greater light. He was to shake the confidence of the people in their traditions, and call their sins to their remembrance, and lead them to repentance; that they might be prepared to appreciate the work of Christ. God communicated to John by inspiration, illuminating the prophet that he might remove the superstition and darkness from the minds of the honest Jews, which had been, through false teachings for generations, gathering upon them.

> “Okpukperechi ndị Juu, n’ihi ịhapụ ha Chineke, bụrụworo nke dabere nke ukwuu n’emume. Jọn bụ ìhè nta, nke ìhè ka ukwuu ga-eso. Ọ ga-eme ka ntụkwasị-obi ndị mmadụ nwere n’omenala ha maa jijiji, kpọkuo mmehie ha n’ebe ncheta ha nọ, ma duru ha n’ichegharị; ka e wee kwadebe ha ịghọta uru ọrụ Kraịst bara. Chineke sitere n’ike mmụọ nsọ gwa Jọn okwu, na-enye amụma ahụ ìhè, ka o wee wepụ nkwenkwe ụgha na ọchịchịrị n’uche ndị Juu eziokwu, nke ozizi ụgha si n’ọgbọ ruo n’ọgbọ na-achịkọbara ha.”

> “The least disciple that followed Jesus, that witnessed his miracles, and listened to his divine lessons of instruction, and heard the comforting words which fell from his lips, was more privileged than John the Baptist, for he had a clearer light. No other light has shone, or ever will shine, upon the intellect of sinful, fallen man, save that which was, and is, communicated through Him who is the light of the world. Christ and his mission had been but dimly understood through the shadowy sacrifices. Even John thought that the reign of Christ would be in Jerusalem, and that he would set up a temporal kingdom, the subjects of which would be holy.” Review and Herald, April 8, 1873.

> “Onyeozi kacha nta nke soro Jisọs, nke hụrụ ọrụ-ebube Ya, ma gee ntị n’ozizi Ya dị nsọ nke nkuzi, ma nụkwa okwu nkasi obi ndị si n’ọnụ Ya pụta, ka e nyere ohere karịa Jọn Baptist, n’ihi na o nwere ìhè doro anya karịa. Ọ dịghị ìhè ọzọ enwula, ma ọ gaghị enwu kwa, n’elu ọgụgụ isi nke mmadụ mmehie, dara ada, ma e wezụga nke ahụ e nyere, ma na-enyekwa, site n’aka Onye ahụ bụ ìhè nke ụwa. Kraịst na ozi Ya aghọtawo naanị n’ụzọ na-edoghị anya site n’àjà ndị ahụ e ji onyinyo gosi ihe. Ọbụna Jọn chepụtara na ọchịchị Kraịst ga-adị na Jerusalem, nakwa na Ọ ga-eguzobe alaeze nke ụwa a, ndị isiokwu ya ga-abụ ndị dị nsọ.” Review and Herald, April 8, 1873.

The apostle Paul was also a connecting link prophet that was to identify the prophetic applications of the literal transitioning unto the spiritual. He understood that literal Jerusalem was no longer the Jerusalem of prophecy, for it then had transitioned unto heavenly Jerusalem.

Pọl onyeozi bụkwa onye-amụma njikọ nke ga-akọwapụta ngwa amụma nke mgbanwe n’ezie gaa n’ihe ime mmụọ. Ọ ghọtara na Jerusalem nkịtị abụghịzi Jerusalem nke amụma, n’ihi na n’oge ahụ ọ gbanwerewo bụrụ Jerusalem nke eluigwe.

> For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. Galatians 4:25, 26.

> N’ihi na Hega a bụ ugwu Saịnaị dị n’Arebia, ọ kwekọrịtakwa na Jerusalem nke dị ugbu a, nke ya na ụmụ ya nọ n’ọgba-ohu. Ma Jerusalem nke dị n’elu bụ onye nweere onwe ya, onye ahụ bụ nne anyị niile. Ndị Galeshia 4:25, 26.

In chapter two of 2 Thessalonians, which we have been considering, Paul identified that literal pagan Rome was the power that restrained spiritual papal Rome from ascending to the throne until the year 538. In the chapter he identifies that the “man of sin” which is seated in the temple of God, was the same “king” that Daniel identified in chapter eleven, verse thirty-six. The proof that the “king of the north” in the last six verses of Daniel eleven is the papacy became the key to establish the framework of truth employed by Future for America from the increase of knowledge in 1989.

N’isi nke abụọ nke 2 Ndị Tesalonaịka, nke anyị nọ na-atụle, Pọl kọwara na Rom ọgọ mmụọ nke nkịtị bụ ike ahụ nke gbochiri Rom ime mmụọ nke papal ka ọ ghara ịrị n’ocheeze ruo n’afọ 538. N’isi ahụ ọ na-akọwa na “nwoke nke mmehie” ahụ nke nọ ọdụ n’ụlọ nsọ nke Chineke, bụ otu “eze” ahụ Daniel kọwara n’isi nke iri na otu, amaokwu nke iri atọ na isii. Ihe akaebe na “eze ugwu” dị n’amaokwu isii ikpeazụ nke Daniel iri na otu bụ ọchịchị papacy ghọrọ isi ihe dị mkpa iji guzobe usoro eziokwu nke Future for America jiri mee ihe site n’mmụba nke ọmụma n’afọ 1989.

In the same chapter, Paul identified pagan Rome’s work of restraining the rise of the papacy, until the time when pagan Rome would be taken away, and thus identified that “the daily” in the book of Daniel was pagan Rome. That truth became the very key to establish the framework of truth which produced the increase of knowledge in 1798.

N’otu isiakwụkwọ ahụkwa, Pọl kọwara ọrụ Rom ndị ọgọ mmụọ n’ịkwụsị ibili nke ọchịchị papacy, ruo oge a ga-ewepụ Rom ndị ọgọ mmụọ; ma site n’ime nke a, ọ kọwara na “ihe a na-eme kwa ụbọchị” n’akwụkwọ Daniel bụ Rom ndị ọgọ mmụọ. Eziokwu ahụ ghọrọ mkpịsị ugodi n’onwe ya iji wulite nhazi nke eziokwu nke kpatara mmụba nke ihe ọmụma n’afọ 1798.

In William Miller’s history the message was proclaimed when a transition from the Philadelphian to the Laodicean movement was to take place. In Future for America’s history the transition from a Laodicean movement unto the Philadelphian movement is now taking place.

N’akụkọ ihe mere eme William Miller, a kpọsara ozi ahụ mgbe mgbanwe sitere n’òtù Filadelfia gaa n’òtù Laodisia ga-eme. N’akụkọ ihe mere eme Future for America, mgbanwe sitere n’òtù Laodisia ruo n’òtù Filadelfia ka a na-eme ugbu a.

The truth that Paul set forth in 2 Thessalonians that identified the transition from literal pagan Rome unto spiritual papal Rome became the framework for Miller’s prophetic understanding. Both John the Baptist and Paul were raised up to explain the transition from literal to spiritual. William Miller was typified by John the Baptist and in his work it was essential that he recognized the relation and transition of pagan and papal Rome, the transition that John was raised up to identify.

Eziokwu ahụ Pọl wepụtara n’ime 2 Ndị Tesalonaịka, nke kọwara ngafe ahụ sitere na Rom nke ndị ọgọ mmụọ n’eziokwu ruo na Rom ime mmụọ nke papa, ghọrọ ntọala nghọta amụma nke Miller. E bilitere ma Jọn Onye Na-eme Baptizim ma Pọl iji kọwaa ngafe sitere n’ihe nkịtị ruo n’ihe ime mmụọ. E ji Jọn Onye Na-eme Baptizim mee ihe nnọchianya William Miller, ma n’ọrụ ya ọ dị mkpa ka ọ ghọta mmekọrịta na ngafe dị n’etiti Rom nke ndị ọgọ mmụọ na Rom nke papa, ngafe ahụ Jọn e bilitere iji kọwaa.

There are five references to “the daily” in the book of Daniel, and they always precede a symbol of the papal power. In the context of the prophetic transition we are considering, all five references include the transition from literal Rome to spiritual Rome. “The daily” in the book of Daniel is one of the truths represented upon Habakkuk’s two tables, and is therefore a foundational truth that was to be defended; a truth which would ultimately become covered up with false and counterfeit jewels and coins. It is no accident that every truth represented upon the two sacred charts has direct inspired endorsements within the writings of Ellen White. To reject any of the foundational truths (including “the daily”), is to simultaneously reject the authority of the Spirit of Prophecy.

E nwere ntụaka ise banyere “ihe a na-eme kwa ụbọchị” n’akwụkwọ Daniel, ma ha na-ebute ihe nnọchianya nke ike papal mgbe niile. N’okwu mgbanwe amụma anyị na-atụle, ntụaka ise ahụ niile gụnyere mgbanwe sitere na Rom nkịtị gaa na Rom ime mmụọ. “Ihe a na-eme kwa ụbọchị” n’akwụkwọ Daniel bụ otu n’ime eziokwu ndị e gosiri n’elu tebụl abụọ Habakuk, ya mere ọ bụ eziokwu ntọala nke a ga-agbachitere; eziokwu nke a ga-emecha kpuchie n’okpuru ọla dị ọnụ ahịa ụgha na ego ụgha e mere ka ha yie ezi. Ọ bụghị ihe mberede na eziokwu ọ bụla e gosiri n’elu chaatị abụọ ndị ahụ dị nsọ nwere nkwado sitere n’ike mmụọ nsọ kpọmkwem n’ime akwụkwọ Ellen White. Ịjụ nke ọ bụla n’ime eziokwu ndị ahụ bụ ntọala (gụnyere “ihe a na-eme kwa ụbọchị”), bụ n’otu oge ahụ ịjụ ikike nke Mmụọ nke Amụma.

> “Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

> “Mgbe ahụ, ahụrụ m banyere ‘Daily,’ na okwu ahụ bụ ‘sacrifice’ bụ ihe amamihe mmadụ tinyere, ọ bụghịkwa nke ederede ahụ; nakwa na Onye-nwe-anyị nyere ndị kwusara mkpu awa ikpe ahụ nghọta ziri ezi banyere ya. Mgbe ịdị n’otu dị, tupu 1844, ihe fọrọ nke nta ka ọ bụrụ mmadụ nile jikọtara n’echiche ziri ezi banyere ‘Daily;’ ma kemgbe 1844, n’etiti ọgba aghara ahụ, anabatala echiche ndị ọzọ, ọchịchịrị na mgbagwoju anya esokwa ya.” Review and Herald, November 1, 1850.

Those “who gave the judgment hour cry,” understood “the daily” as a symbol of paganism, and/or pagan Rome. Their understanding included the fact that they understood that the word “sacrifice” did not belong in the passage in Daniel, where it had been added by the translators (by human wisdom) of the King James Bible. The pioneer understanding also included that “the daily” was always presented in connection with one of the two symbols of the papal power, and that paganism (“the daily”), always preceded the papal symbol. They were always identified in the sequence in which they arrived into prophetic history. The books of Daniel and Revelation never deviate from the historical sequence of paganism preceding papalism, and when the book of Revelation introduces the third desolating power of the false prophet, that sequence is always upheld.

Ndị ahụ “nyere mkpu awa ikpe,” ghọtara “ihe a na-eme kwa ụbọchị” dịka ihe nnọchianya nke ikpere arụsị, na/ma ọ bụ Rom ikpere arụsị. Nghọta ha gụnyere eziokwu ahụ na ha ghọtara na okwu ahụ “àjà” esoghị n’akụkụ amaokwu ahụ n’akwụkwọ Daniel, ebe ndị ntụgharị asụsụ nke Bible King James tinyere ya (site n’amamihe mmadụ). Nghọta ndị ọsụ ụzọ ahụ gụnyekwara na a na-egosipụtakarị “ihe a na-eme kwa ụbọchị” n’ọmụmụ ihe ya na otu n’ime ihe nnọchianya abụọ nke ike papal, nakwa na ikpere arụsị (“ihe a na-eme kwa ụbọchị”) na-ebute ihe nnọchianya papal ụzọ mgbe niile. A na-akọwapụta ha mgbe niile n’usoro ha siri bata n’ime akụkọ ihe mere eme amụma. Akwụkwọ Daniel na Mkpughe anaghị ada mba n’usoro akụkọ ihe mere eme ahụ nke ikpere arụsị na-ebute papalism ụzọ, ma mgbe akwụkwọ Mkpughe na-ebute ike nke atọ na-ebibi ihe, ya bụ amụma ụgha, a na-edobe usoro ahụ mgbe niile.

Without Paul’s instruction that the literal things of prophecy transitioned to the spiritual in the time period of the cross, a dilemma is produced with Christ’s prediction of the destruction of Jerusalem found in all the gospels except John. The two symbols of the papacy connected with “the daily” in the book of Daniel are the abomination of desolation and the transgression of desolation. Those two symbols represent the mark of the beast (the abomination) and the image of the beast (the transgression).

E wezụga nkuzi Pọl na ihe ndị amụma kwuru n’ụzọ nkịtị gbanwere bụrụ nke ime mmụọ n’oge nke obe, a na-amịpụta nsogbu n’amụma Kraịst banyere mbibi nke Jerusalem, nke a hụrụ n’oziọma niile ma e wezụga nke Jọn. Ihe nnọchianya abụọ nke ọchịchị ndị pope nke ejikọtara na “ihe a na-achụ kwa ụbọchị” n’akwụkwọ Daniel bụ ihe arụ nke ịtọgbọ n’efu na njehie nke ịtọgbọ n’efu. Ihe nnọchianya abụọ ndị ahụ na-anọchi anya akara nke anụ ọhịa ahụ (ihe arụ ahụ) na onyinyo nke anụ ọhịa ahụ (njehie ahụ).

The transgression that allows the papacy to murder those it deems as heretics is the combination of church and state, with the church in control of the relationship. Thus, Daniel represents the combination of church and state which is the image of the papal beast, as the transgression of desolation. The Bible identifies idolatry as an abomination, and all the idolatry of the papal power is represented with its idol sabbath, which John calls the mark of the beast, and Daniel calls the abomination that maketh desolate.

Mmehie ahụ nke na-enye ọchịchị pàpà ikike igbu ndị ọ na-ekpebi na ha bụ ndị jụrụ okwukwe bụ njikọta ụka na ọchịchị, ebe ụka na-achịkwa mmekọrịta ahụ. N’ihi ya, Daniel na-anọchi anya njikọta ụka na ọchịchị, nke bụ onyinyo nke anụ ọhịa pàpà, dịka mmehie nkịtị nke mbibi. Akwụkwọ Nsọ na-akọwa ikpere arụsị dịka ihe arụ, a na-anọchikwa ikpere arụsị niile nke ike pàpà site n’izu-ike arụsị ya, nke Jọn kpọrọ akara nke anụ ọhịa ahụ, nke Daniel kpọrọkwa ihe arụ nke na-eweta mbibi.

> 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. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:9–12.

> Site n’otu n’ime ha ka obere mpi si pụta, nke toro nke ukwuu, chee ihu n’ebe ndịda, na n’ebe ọwụwa anyanwụ, na n’ala ahụ mara mma. O tokwara nke ukwuu, ọbụna ruo n’ụsụụ ndị agha nke eluigwe; o wee tụda ụfọdụ n’ime ụsụụ ndị agha ahụ na ụfọdụ kpakpando n’ala, zọchakwa ha. Ee, o mere onwe ya nnukwu ọbụna ruo n’Onye-isi nke ụsụụ ndị agha ahụ, sitekwara n’aka ya ka a napụrụ àjà a na-achụ kwa ụbọchị, a kwatukwara ebe nsọ ya. E nyekwara ya usuu agha imegide àjà a na-achụ kwa ụbọchị n’ihi njehie; o wee tụda eziokwu n’ala; o mekwara omume ya, wee nwee ọganihu. Daniel 8:9–12.

We will address these verses in greater detail in another article, but in verse eleven, the power that magnified itself against Christ was pagan Rome, when they attempted to kill him at his birth and then finally did so at the cross. The verse states that “by him” (pagan Rome), “the daily was taken away.” The Hebrew word translated as “taken away” is “rum,” and it means “to lift up and exalt”. Pagan Rome would lift up and exalt the religion of paganism, and they did that very thing in history. This is why they are called “pagan” Rome.

Anyị ga-atụle amaokwu ndị a n’ụzọ sara mbara karị n’isiokwu ọzọ, ma n’amaokwu nke iri na otu, ike ahụ nke weliri onwe ya elu megide Kraịst bụ Rom ndị ọgọ mmụọ, mgbe ha nwara igbu Ya n’oge a mụrụ Ya, ma mechaa mee nke ahụ n’obe. Amaokwu ahụ na-ekwu na “site n’aka ya” (Rom ndị ọgọ mmụọ), “e wepụrụ nke ụbọchị niile.” Okwu Hibru a sụgharịrị ịbụ “e wepụrụ” bụ “rum,” ma ọ pụtara “ibuli elu na ịkwalite.” Rom ndị ọgọ mmụọ ga-ebuli elu ma kwalite okpukpe ịkpa arụsị, ha wee mee kpọmkwem ihe ahụ n’akụkọ ihe mere eme. Nke a bụ ihe mere e ji akpọ ha “Rom ndị ọgọ mmụọ.”

The next verse identifies that papal Rome, was given a “host” (military power), that was against, or was to overcome “the daily” (paganism). This also is a fact of history, for military strength was employed by the papacy (though she never has her own army), to overcome the restraint placed upon her rise to power. That power came from pagan Rome. The military power that she employed was given unto her through “transgression,” for the transgression that allowed her to control the armies of the kings that placed her on the throne in the year 538, was the transgression of the combination of church and state. First pagan Rome is addressed in verse eleven, informing the student that pagan Rome would stand up against Christ, and that it would exalt the religion of paganism.

Amaokwu nke sochirinụ na-akọwa na e nyere Rom nke popu “ndị agha” (ike agha), nke megidere, ma ọ bụ ga-emeri “ihe a na-eme kwa ụbọchị” (okpukpe ndị mba ọzọ). Nke a kwa bụ eziokwu nke akụkọ ihe mere eme, n’ihi na ndị popu ji ike agha rụọ ọrụ (ọ bụ ezie na ọ dịbeghị mgbe o nwere ndị agha nke ya), iji merie mgbochi e debere n’ụzọ mbilite ya n’ike. Ike ahụ sitere na Rom nke ndị mba ọzọ. E nyere ya ike agha ahụ o jiri mee ihe site na “mmehie,” n’ihi na mmehie nke kwere ka ọ chịkwaa ndị agha nke ndị eze tinyere ya n’ocheeze n’afọ 538, bụ mmehie nke njikọta ụka na ọchịchị. Nke mbụ, a na-ekwu maka Rom nke ndị mba ọzọ n’amaokwu nke iri na otu, na-eme ka onye na-amụ ihe ahụ mara na Rom nke ndị mba ọzọ ga-ebili imegide Kraịst, nakwa na ọ ga-ebuli elu okpukpe ndị mba ọzọ.

The next verse describes the transgression of the combination of church and state that allowed the papacy to overcome and remove the restraint that pagan Rome had exercised against her. History upholds the application of both those verses. “The daily” represents either pagan Rome, the power that stood against Christ, or the religion of paganism that was exalted by pagan Rome. The symbol of “the daily” is then followed by the papacy, as it identifies the transgression of church and state that is what empowers the papacy with an army to do its dirty work. Daniel’s third use of “the daily,” is the question that produces the answer, that is the central pillar of Adventism.

Amaokwu na-esote na-akọwa njehie nke njikọta ụka na ọchịchị nke nyere ikike ka ọkwa pope merie ma wepụ ihe mgbochi nke Rom nke ndị ọgọ mmụọ ji eme ihe megide ya. Akụkọ ihe mere eme na-akwado itinye amaokwu abụọ ahụ n’ọrụ. “Ihe a na-eme kwa ụbọchị” na-anọchi anya ma Rom nke ndị ọgọ mmụọ, ike ahụ nke guzoro imegide Kraịst, ma ọ bụ okpukpe nke ikpere arụsị nke Rom nke ndị ọgọ mmụọ buliri elu. A na-esokwa ihe nnọchianya nke “ihe a na-eme kwa ụbọchị” ya na ọkwa pope, n’ihi na ọ na-akọwapụta njehie nke ụka na ọchịchị nke bụ ihe na-enye ọkwa pope ike, tinyere agha, ime arụ ọjọọ ya. Ojiji nke atọ Daniel ji “ihe a na-eme kwa ụbọchị” bụ ajụjụ ahụ nke na-emepụta azịza ahụ, nke bụ ogidi etiti nke Adventism.

> 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, anụrụ m otu onye nsọ ka ọ na-ekwu okwu, onye nsọ ọzọ wee sị onye nsọ ahụ nke kwuru okwu, Ruo ole mgbe ka ọhụụ ahụ ga-adị banyere àjà nsure ọkụ kwa ụbọchị, na njehie ahụ nke ịtọgbọrọ n’efu, nke ga-enyefe ma ebe nsọ ma usuu ndị mmadụ ka a zọda ha n’okpuru ụkwụ? Daniel 8:13.

In this verse, the question is asked of how long shall the vision be, thus asking for an answer that represents duration, and not a point in time. The question is not on what date will the vision be fulfilled, but what is the duration of the vision. The verse does not ask “When?”, it asks, “How long?” The vision is about the desolating powers of paganism, represented as “the daily,” and papalism as represented by the transgression of the papacy that is accomplished when she commits fornication with the kings of the earth. Those two desolating powers of paganism followed by papalism were to trample down the sanctuary and the host for a period of “seven times.”

N’amaokwu a, a jụrụ ajụjụ gbasara ogologo oge ọhụ a ga-adị, ya bụ, a na-achọ azịza nke na-anọchi anya oge ga-ewe, ọ bụghị otu ntabi oge a kapịrị ọnụ. Ajụjụ ahụ abụghị n’ụbọchị ole ka a ga-emezu ọhụ ahụ, kama ọ bụ gịnị ka oge ọhụ ahụ ga-ewe. Amaokwu ahụ anaghị ajụ, “Mgbe ole?” ọ na-ajụ, “Ogologo oge ole?” Ọhụ ahụ bụ banyere ike ndị na-ebibi ihe nke ikpere arụsị, nke a na-anọchi anya dịka “ihe a na-eme kwa ụbọchị,” na okwukwe papal kwa, dịka mmehie nke papacy ahụ nke a na-emezu mgbe ọ na ndị eze nke ụwa akwaa iko. Ike ndị ahụ abụọ na-ebibi ihe, ya bụ ikpere arụsị nke papalism sochiri, ga-azọda ebe nsọ ahụ na usuu ahụ ruo oge nke “ugboro asaa.”

It is important to recognize that the trampling down of the literal sanctuary which began in the time of Babylon, and continued through to the destruction of Jerusalem by pagan Rome in 70 AD, was done by pagan powers from the beginning of the history to the end. Thus, it was literal paganism in the plural that trampled down the literal sanctuary and literal host (God’s people). But it was spiritual Rome that trampled down spiritual Jerusalem and spiritual Israel.

Ọ dị mkpa ịghọta na nzọpịda nke ebe nsọ nkịtị ahụ, nke malitere n’oge Babilọn, ma gara n’ihu ruo mgbe Jerusalem bibiri site n’aka Rome ndị na-ekpere arụsị n’afọ 70 AD, bụ ndị ọchịchị ndị na-ekpere arụsị mere ya site ná mmalite nke akụkọ ihe mere eme ruo na njedebe ya. Ya mere, ọ bụ ekpere arụsị nkịtị n’ọtụtụ ụdị ya zọpịdara ebe nsọ nkịtị ahụ na usuu nkịtị ahụ (ndị nke Chineke). Ma ọ bụ Rome ime mmụọ zọpịdara Jerusalem ime mmụọ na Israel ime mmụọ.

> 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 ahụ nke dị n’èzí ụlọ nsọ hapụ, atụla ya; n’ihi na e nyere ya ndị mba ọzọ: ha ga-azọkwa obodo nsọ ahụ n’okpuru ụkwụ ọnwa iri anọ na abụọ. M ga-enyekwa ndị àmà m abụọ ike, ha ga-amụkwa amụma otu puku narị abụọ na iri isii ụbọchị, yi uwe akwa mwute. Mkpughe 11:2, 3.

John the Baptist was a connecting link prophet that identified the change of dispensation from the earthly sanctuary to the heavenly, without knowing the fullness of his work. Paul was a connecting link prophet that identified the change of dispensation from literal Israel (the host) to spiritual Israel. The Jerusalem that was trampled down for forty-two months was spiritual Jerusalem.

Jọn Baptist bụ onye-amụma njikọ nke gosipụtara mgbanwe nke nkesa oge si n’ebe nsọ nke ụwa gaa n’ebe nsọ nke eluigwe, n’amaghị izu ezu nke ọrụ ya. Pọl bụ onye-amụma njikọ nke gosipụtara mgbanwe nke nkesa oge site n’Izrel nkịtị (ndị agha) gaa n’Izrel nke mmụọ. Jerusalem nke a zọpịara n’okpuru ụkwụ ruo ọnwa iri anọ na abụọ bụ Jerusalem nke mmụọ.

> “The periods here mentioned—forty and two months,” and ‘a thousand two hundred and threescore days’—are the same, alike representing the time in which the church of Christ was to suffer oppression from Rome. The 1260 years of papal supremacy began in A.D. 538, and would therefore terminate in 1798. At that time a French army entered Rome and made the pope a prisoner, and he died in exile. Though a new pope was soon afterward elected, the papal hierarchy has never since been able to wield the power which it before possessed.” The Great Controversy, 266.

> “Oge ndị a kpọrọ aha n’ebe a—ọnwa iri anọ na abụọ,” na ‘otu puku ụbọchị narị abụọ na iri isii’—bụ otu ihe ahụ, ha abụọ n’otu aka na-anọchi anya oge ahụ nke chọọchị Kraịst ga-ata ahụhụ mkpagbu n’aka Rom. Afọ 1260 nke ọchịchị kacha elu nke pope malitere n’afọ A.D. 538, ya mere ọ ga-akwụsị na 1798. N’oge ahụ, ndị agha France batara Rom ma mee pope onye mkpọrọ, ọ nwụkwara n’ala ọzọ. Ọ bụ ezie na e họpụtara pope ọhụrụ n’oge na-adịghị anya mgbe nke ahụ gasịrị, usoro nchịkwa pope enwebeghịkwa ike kemgbe ahụ ijide ma ọ bụ jiri ọchịchị ahụ ọ nwere na mbụ.” The Great Controversy, 266.

Paul identified that at the transition which took place in the history of the cross, spiritual Jerusalem which “is above,” became the city which God chose to place his name, and literal Jerusalem ceased to be the Jerusalem of Bible prophecy.

Pọl ghọtara na n’oge mgbanwe ahụ mere n’akụkọ ihe mere eme nke obe, Jerusalem nke mmụọ, nke “dị n’elu,” ghọrọ obodo ahụ Chineke họọrọ itinye aha ya, ma Jerusalem nkịtị kwụsịrị ịbụ Jerusalem nke amụma Akwụkwọ Nsọ.

> For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. Galatians 4:25, 26.

> N’ihi na Hega a bụ ugwu Saịnaị dị n’Arebia, ọ na-adakọtakwa na Jerusalem nke dị ugbu a, nke nọkwa n’ịbụ ohu, ya na ụmụ ya. Ma Jerusalem nke dị n’elu bụ onye nweere onwe ya, nke bụ nne anyị niile. Ndị Galeshia 4:25, 26.

This truth is essential to understand correctly, and the false application of literal Jerusalem as the symbol of Bible prophecy is part of the deception created by the Jesuits to undermine the truth that the pope of Rome is the antichrist. That false teaching produces a belief within apostate Protestantism that allows them to incorrectly look to the modern Jewish nation of Israel as a symbol of prophecy. Literal Jerusalem ceased to be God’s Jerusalem in the time of the cross.

Eziokwu a dị oke mkpa ka a ghọta ya nke ọma, ma itinye Jerusalem nkịtị n’ọrụ n’ụzọ na-ezighị ezi dịka akara nke amụma Akwụkwọ Nsọ bụ akụkụ nke aghụghọ ndị Jesuit chepụtara iji mebie eziokwu ahụ bụ na poopu Rom bụ onye ahụ na-emegide Kraịst. Ozizi ụgha ahụ na-emepụta nkwenkwe n’etiti Protestantism dapụrụ n’ezi okwukwe nke na-enye ha ohere ile mba ndị Juu nke Israel nke oge a anya n’ụzọ na-ezighị ezi dịka akara nke amụma. Jerusalem nkịtị kwụsịrị ịbụ Jerusalem nke Chineke n’oge obe.

> “The city of Jerusalem is no longer a sacred place. The curse of God is upon it because of the rejection and crucifixion of Christ. A dark blot of guilt rests upon it, and never again will it be a sacred place until it has been cleansed by the purifying fires of heaven. At the time when this sin-cursed earth is purified from every stain of sin, Christ will again stand upon the Mount of Olives. As His feet rest upon it, it will part asunder, and become a great plain, prepared for the city of God.” Review and Herald, July 30, 1901.

> “Obodo Jerusalem abụghịzi ebe dị nsọ. Ọbụbụ ọnụ nke Chineke dịrị ya n’ihi ịjụ Kraịst na ikpọgide Ya n’obe. Ntụpọ ojii nke mmehie dịịrị ya, ọ gaghịkwa abụkwa ebe dị nsọ ọzọ ruo mgbe e sachara ya site n’ọkụ nke eluigwe na-asachapụ. N’oge a ga-eme ka ụwa a nke mmehie kọchara dị ọcha pụọ na ntụpọ mmehie ọ bụla, Kraịst ga-eguzokwa ọzọ n’elu Ugwu Oliv. Mgbe ụkwụ Ya zuru ike n’elu ya, ọ ga-ekewa abụọ, bụrụkwa nnukwu ndagwurugwu dị larịị, nke a kwadebere maka obodo Chineke.” Review and Herald, July 30, 1901.

The relevance of the distinction between literal Jerusalem and spiritual Jerusalem will be addressed as we consider Christ’s prophecy of the end of the world. The fourth time Daniel identifies “the daily,” is in chapter eleven.

Mkpa ịdị iche dị n’etiti Jerusalem nkịtị na Jerusalem ime mmụọ ka a ga-atụle mgbe anyị na-atụle amụma Kraịst banyere ọgwụgwụ ụwa. Oge nke anọ Daniel ji akọwa “ihe a na-eme kwa ụbọchị” dị n’isi nke iri na otu.

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

> Aka ga-eguzo n’akụkụ ya, ha ga-emetọkwa ebe nsọ nke ike ahụ, ha ga-ewepụkwa àjà nsure ọkụ a na-achụ kwa ụbọchị, ha ga-edobekwa ihe arụ nke na-eme ka ọ bụrụ ebe tọgbọrọ n’efu. Daniel 11:31.

This verse is identifying the work of pagan Rome in placing the papacy on the throne of the earth in the year 538. The “arms” represent the military strength of pagan Rome that stood up for the papacy beginning with Clovis, king of the Franks in the year 496. Different European kings worked for the placement of the papacy following Clovis, but the verse is identifying four things the European kings (arms) did for the papacy, once they transgressed by forming a church and state alliance with the whore of Tyre.

Amaokwu a na-akọwapụta ọrụ Rom ndị ọgọ mmụọ rụrụ n’itinye ọchịchị pope n’ocheeze nke ụwa n’afọ 538. “Aka” ndị ahụ na-anọchi anya ike agha nke Rom ndị ọgọ mmụọ nke kwadoro ọchịchị pope malite na Clovis, eze ndị Franks n’afọ 496. Ndị eze Europe dị iche iche rụrụ ọrụ n’itinye ọchịchị pope ahụ n’ọnọdụ ya mgbe Clovis gasịrị, ma amaokwu ahụ na-akọwapụta ihe anọ ndị eze Europe ahụ (aka) mere n’ihi ọchịchị pope, ozugbo ha mehiere site n’ịmepụta njikọ ụka na ọchịchị steeti na nwanyị akwụna nke Taịa.

Once they stood up for the papacy, they “polluted” or destroyed the city of Rome, which was the symbol of strength of both pagan and papal Rome. The pollution of the verse was carried out repeatedly through the years, as the city of Rome was brought under continuous military attacks. Those European kings (the arms), would also “take away the daily.” The Hebrew word translated as “take away” in this verse is not “rum,” as it was in chapter eight. In this verse, the word translated as “take away,” is “sur,” and it means to remove. The arms of the European kings would remove the pagan resistance to the rise of the papacy in the year 508. Then in the year 538, those arms would place the papacy on the throne of the earth. Then at the Counsel of Orleans, in that very year, the papacy implemented a Sunday law.

Mgbe ha kwụsịrị n’akụkụ ọchịchị ndị pope, ha “merụrụ” ma ọ bụ bibie obodo Rom, nke bụ ihe nnọchianya nke ike nke ma Rom nke ndị na-ekpere arụsị ma Rom nke ndị pope. Mmebi ahụ a kpọrọ n’amaokwu ahụ mere ugboro ugboro n’ime afọ ndị ahụ, dịka e tinyere obodo Rom n’okpuru mwakpo agha na-aga n’ihu mgbe niile. Ndị eze Europe ahụ (aka ndị ahụ), ga-akwadokwa “iwepụ ihe a na-eme kwa ụbọchị.” Okwu Hibru a sụgharịrị ịbụ “iwepụ” n’amaokwu a abụghị “rum,” dịka ọ dị n’isi nke asatọ. N’amaokwu a, okwu ahụ a sụgharịrị ịbụ “iwepụ” bụ “sur,” ma ọ pụtara iwepụ. Aka ndị eze Europe ahụ ga-ewepụ mgbochi nke ndị na-ekpere arụsị megide ibili nke ọchịchị ndị pope n’afọ 508. Mgbe ahụ n’afọ 538, aka ndị ahụ ga-etinye ọchịchị ndị pope n’ocheeze nke ụwa. Mgbe ahụ, na Nzukọ Orleans, n’afọ ahụ kpọmkwem, ọchịchị ndị pope tinyere iwu ụbọchị Sọnde n’ọrụ.

Sunday as a day of worship is what Sister White calls the “idol” sabbath, and idolatry is the perfect biblical definition of the word “abomination”. In the year 538, the arms of pagan Rome placed the abomination that maketh desolate.

Ụbọchị Sọnde dịka ụbọchị ofufe bụ ihe Nwannaanyị White kpọrọ Sabat “arụsị”, ma ikpere arụsị bụ nkọwa zuru oke nke Akwụkwọ Nsọ na-enye okwu ahụ bụ “ihe arụ.” N’afọ 538, aka nke Rom ndị ọgọ mmụọ debere ihe arụ nke na-eme ka ọ bụrụ nkịtị.

> “All who will exalt and worship the idol Sabbath, a day that God has not blessed, help the devil and his angels with all the power of their God-given ability, which they have perverted to a wrong use. Inspired by another spirit, which blinds their discernment, they cannot see that the exaltation of Sunday is entirely the institution of the Catholic Church.” Selected Messages, book 3, 423.

> “Ndị niile ga-ebuli ma fee ofufe sabbat arụsị ahụ, bụ ụbọchị Chineke na-agọzighị, na-enyere ekwensu na ndị mmụọ ozi ya aka site n’ike niile nke ikike ha nke Chineke nyere ha, nke ha agbagwojuru gaa n’iji ya eme ihe na-ezighị ezi. N’ịbụ ndị mmụọ ọzọ kpaliri, nke na-eme ka nghọta ha kpuo ìsì, ha apụghị ịhụ na ibuli ụbọchị Sọnde elu bụ kpamkpam usoro hiwere isi nke Chọọchị Katọlik.” Selected Messages, book 3, 423.

Prophecy and history uphold the application we have just identified for verse thirty-one. When we say prophecy upholds this application, we are referring to the fact that there are other prophecies which address these same facts, without bringing them into the discussion at this time. The fifth and final time Daniel uses “the daily,” is found in chapter twelve.

Amụma na akụkọ ihe mere eme na-akwado itinye n’ọrụ ahụ anyị ka chọpụtara ugbu a maka amaokwu iri atọ na otu. Mgbe anyị na-ekwu na amụma na-akwado itinye n’ọrụ a, anyị na-ezo aka n’eziokwu ahụ na e nwere amụma ndị ọzọ na-ekwu banyere otu eziokwu ndị a, n’agbanyeghị na anyị anaghị ebute ha n’ime mkparịta ụka a n’oge a. Oge nke ise na nke ikpeazụ Daniel ji “the daily” mee ihe, dị na isi nke iri na abụọ.

> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:11, 12.

> Site n’oge a ga-ewepụrụ aja nsure ọkụ kwa ụbọchị, ma guzosie ihe arụ nke na-eme ka ọ bụrụ ọzara, a ga-enwe otu puku ụbọchị narị abụọ na iri itoolu. Ngọzi nādiri onye ahụ nke na-eche, ma ruo otu puku ụbọchị narị atọ na iri atọ na ise. Daniel 12:11, 12.

Prophecy and history uphold that in the year 508, the resistance to the rise of the papacy essentially ended, when the last of three geographical obstacles (the Goths), were plucked up as Daniel chapter seven identifies.

Amụma na akụkọ ihe mere eme na-akwado na n’afọ 508, mmegide megide ịrị elu nke ọchịchị ndị pope kwụsịrị n’ezie, mgbe e wepụrụ nke ikpeazụ n’ime ihe mgbochi ala atọ ahụ (ndị Goth), dịka Daniel isi nke asaa si akọwapụta.

> 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.

> Anọ m na-atụle mpi ndị ahụ, ma lee, e nwere mpi ọzọ nta bilitere n’etiti ha, nke e si n’ihu ya fee mpi atọ mbụ ahụ n’ala site n’ịkpọpụ ha na mgbọrọgwụ ha: ma lee, n’ime mpi a ka e nwere anya dị ka anya mmadụ, na ọnụ na-ekwu okwu ukwu. Daniel 7:8.

The three horns being removed are illustrated on the two sacred tables, and when the third of those three geographical obstacles was driven out of the city of Rome, in the year 508, the resistance against the rise of the papal power was taken away. The setting up referenced in verse eleven, represents the thirty years between 508 and 538. It identifies thirty years where the preparation of establishing the man of sin in the temple of God was accomplished.

A kọwara iwepụ mpi atọ ahụ n’elu mbadamba abụọ dị nsọ ahụ; ma mgbe a chụpụrụ nke atọ n’ime mgbochi ala atọ ahụ n’obodo Rom, n’afọ 508, e wepụrụ nguzogide megide ibili nke ike papal. Iwulite ahụ e zoro aka na ya n’amaokwu nke iri na otu na-anọchi anya afọ iri atọ dị n’etiti 508 na 538. Ọ na-akọwa afọ iri atọ nke emezuru nkwadebe maka iguzobe nwoke nke mmehie n’ụlọ nsọ nke Chineke.

The word translated as “taken away” is also “sur,” which means to remove, and in 508, the resistance against the rise of the papacy was removed (taken away). From that date, twelve hundred and ninety years takes you to 1798, and the deadly wound of the papacy. Thirteen hundred and thirty-five days takes you to the first disappointment, and the beginning of the tarrying time at the very end of the year 1843. The verse promises a blessing to those who “cometh” to 1843. The word “cometh” means to touch. The first day of 1844, marks the first disappointment, but the last day of 1843, touches the first moment of 1844. The last day of a year touches the first day of the following year. The blessing associated with that date is upheld by history and prophecy.

Okwu a sụgharịrị dịka “e wepụrụ” bụkwa “sur,” nke pụtara iwepụ, ma n’afọ 508, e wepụrụ (e wepụrụ n’ụzọ) mgbochi megide ịrị elu nke ọchịchị popu. Site n’ụbọchị ahụ, otu puku afọ abụọ na iri itoolu na-eduga gị na 1798, na ọnya na-egbu egbu nke ọchịchị popu. Otu puku ụbọchị atọ narị atọ na iri atọ na ise na-eduga gị na mmechuihu mbụ, na mmalite nke oge ichere n’ọgwụgwụ kpọmkwem nke afọ 1843. Amaokwu ahụ na-ekwe nkwa ngọzi nye ndị “na-abịa” ruo 1843. Okwu ahụ “na-abịa” pụtara imetụ. Ụbọchị mbụ nke 1844 na-akara mmechuihu mbụ, ma ụbọchị ikpeazụ nke 1843 na-emetụ oge mbụ nke 1844. Ụbọchị ikpeazụ nke otu afọ na-emetụ ụbọchị mbụ nke afọ na-esote ya. Akụkọ ihe mere eme na amụma na-akwado ngọzi ahụ ejikọtara na ụbọchị ahụ.

We will continue our consideration of the significance of “the daily” as a foundational truth in the next article.

Anyị ga-aga n’ihu n’ịtụle mkpa nke “ihe a na-eme kwa ụbọchị” dịka eziokwu ntọala n’isiokwu na-esonụ.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “A ga-eme ka ozi nile e nyere site n’afọ 1840–1844 bụrụ nke dị ike ugbu a, n’ihi na e nwere ọtụtụ mmadụ tufuru nduzi ha. Ozi ndị ahụ ga-aga n’ụlọ-nzukọ nile. ”

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “Kraịst sịrị, ‘Ngọzi nādiri anya unu, n’ihi na ha na-ahụ; na ntị unu, n’ihi na ha na-anụ. N’ihi na n’ezie asị m unu, na ọtụtụ ndị amụma na ndị ezi omume achọwo ịhụ ihe ndị unu na-ahụ, ma ha ahụbeghị ha; na ịnụ ihe ndị unu na-anụ, ma ha anụbeghị ha’ [Matthew 13:16, 17]. Ngọzi nādiri anya ndị ahụ hụrụ ihe ndị ahụ a hụrụ n’afọ 1843 na 1844.”

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “E nyere ozi ahụ. Ma ekwesịghị ịdị mmechuihu ọbụla n’ịkpọsa ozi ahụ ọzọ, n’ihi na ihe ịrịba ama nke oge ndị a na-emezu; a ghaghị ịrụcha ọrụ mmechi ahụ. A ga-arụ nnukwu ọrụ n’oge dị mkpirikpi. N’oge na-adịghị anya, a ga-enye ozi site n’ịhọpụta nke Chineke, nke ga-eto bụrụ oké mkpu. Mgbe ahụ Daniel ga-eguzo n’òkè ya, inye àmà ya.” Manuscript Releases, volume 21, 437.

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