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# The Book of Daniel - Number Fifty-Five

Akwụkwọ Daniel - Nọmba Iri ise na ise

Unveiling the Prophetic Tapestry: Gabriel’s Revelation to Daniel

Ikpughe Mkpughe Amụma: Mkpughe Gabriel nye Daniel

Author

Jeff Pippenger

Published

January 19, 2024

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Gabriel came to Daniel after he had come to understand the seventy years of captivity of the prophecy of Jeremiah, and the oath and curse of Moses.

Gebriel bịakwutere Daniel mgbe ọ ghọtachara afọ iri asaa nke ndọta n’agha nke amụma Jeremaịa, na iyi na ọbụbụ-ọnụ Mosis.

> In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. . . . Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Therefore hath the Lord watched upon the evil, and brought it upon us: for the Lord our God is righteous in all his works which he doeth: for we obeyed not his voice. Daniel 9:2, 11–14.

> N’afọ mbụ nke ọchịchị ya, mụ Daniel ghọtara site n’akwụkwọ nile ọnụọgụ afọ ndị ahụ, nke okwu Onyenwe anyị bịakwutere Jeremaịa onye-amụma banyere ya, na Ọ ga-emezu afọ iri asaa n’ime mbibi nile nke Jerusalem.... Ee, Izrel nile emehiewo iwu gị, ọbụna site n’ịhapụ ya, ka ha wee ghara irube isi n’olu gị; ya mere ka a wụsara nkọcha ahụ n’elu anyị, na iyi ahụ e dere n’iwu Mozis, ohu Chineke, n’ihi na anyị emehiewo megide Ya. O mewokwa ka okwu Ya ndị O kwuru megide anyị, na megide ndị-ikpe anyị ndị kpebiri anyị ikpe, guzosie ike, site n’iweta nnukwu ihe ọjọọ n’elu anyị: n’ihi na n’okpuru eluigwe dum emebeghị ihe dịka e mere n’elu Jerusalem. Dịka e dere n’iwu Mozis, ihe ọjọọ a nile abịakwasịwo anyị: ma anyị emeghị ekpere anyị n’ihu Onyenwe anyị Chineke anyị, ka anyị wee si n’ajọ omume anyị laghachi, ma ghọta eziokwu gị. Ya mere Onyenwe anyị echekwala ihe ọjọọ ahụ, wee mee ka ọ bịakwasị anyị: n’ihi na Onyenwe anyị Chineke anyị bụ onye ezi omume n’ọrụ Ya nile nke Ọ na-arụ: n’ihi na anyị erubeghị isi n’olu Ya. Daniel 9:2, 11–14.

The word that Daniel used that is translated as “the oath,” is the same word Moses used that is translated as “seven times,” in Leviticus twenty-six. Sister White informs us that in chapter nine, Daniel was seeking to understand the relationship of Jeremiah’s period of seventy years and the period of twenty-three hundred years. Gabriel had been commanded in chapter eight to make Daniel understand the vision of the twenty-three hundred days, and Gabriel is finishing his work when he returns in chapter nine, and informs Daniel to mentally separate the two visions that have been the theme of chapters, seven, eight and also nine. Those two visions are the theme of the “increase of knowledge” that was unsealed in 1798.

Okwu ahụ Daniel ji mee ihe a sụgharịrị dị ka “iyi ahụ,” bụ otu okwu ahụ Moses ji mee ihe a sụgharịrị dị ka “ugboro asaa,” n’ime Levitikọs iri abụọ na isii. Nwanyị White na-agwa anyị na n’isi nke itoolu, Daniel nọ na-achọ ịghọta mmekọrịta dị n’etiti oge Jeremaya nke afọ iri asaa na oge nke puku abụọ na narị atọ afọ. E nyere Gabriel iwu n’isi nke asatọ ka o mee ka Daniel ghọta ọhụụ nke ụbọchị puku abụọ na narị atọ ahụ, ma Gabriel na-emecha ọrụ ya mgbe ọ lọghachiri n’isi nke itoolu, ma gwa Daniel ka o kewaa n’uche ya ọhụụ abụọ ahụ bụ́ ndị bụrụwo isiokwu nke isi ndị a, asaa, asatọ, na kwa itoolu. Ọhụụ abụọ ahụ bụ isiokwu nke “mmụba nke ihe ọmụma” ahụ e meghere akara ya n’afọ 1798.

Jeremiah’s seventy years and the “curse” of Moses are both symbols of the “seven times,” as represented by Moses’ “oath,” but Gabriel is going to present the breakdown of the period of twenty-three hundred years. It can only be rightly divided when the relation of the vision (“chazon”) of the trampling down, and the vision (“mareh”) of the appearance are rightly divided. Gabriel began by identifying that a probationary period of four hundred and ninety years was given for the Jews. That period was the same as the four hundred and ninety year period of rebellion which had produced the seventy years of captivity.

Afọ iri asaa nke Jeremaya na “ọnụ” nke Mozis bụkwa ihe nnọchianya nke “oge asaa,” dịka “iyi” Mozis siri gosi ya; ma Gebriel ga-egosi nkewa nke oge ahụ nke dị afọ puku abụọ na narị atọ. A pụrụ ikewa ya n’ụzọ ziri ezi naanị mgbe e kewara n’ụzọ ziri ezi mmekọrịta dị n’etiti ọhụụ (“chazon”) nke ịzọpịa ala, na ọhụụ (“mareh”) nke mpụta. Gebriel malitere site n’ịkọwa na e nyere ndị Juu oge nnwale nke dị afọ narị anọ na iri itoolu. Oge ahụ bụ otu ihe ahụ dị ka oge nnupu isi nke dị afọ narị anọ na iri itoolu nke mụrụ afọ iri asaa nke ịbụ ndị a dọtara n’agha.

The word “determined” in verse twenty-four addresses the period from the going forth of the third decree in 457 BC, until the stoning of Stephen in 34 AD, but the word “determined” in verses twenty-six and twenty-seven is identifying the desolating powers of paganism and papalism.

Okwu a bụ́ “ekpebiela” n’amaokwu nke iri abụọ na anọ na-ekwu maka oge sitere n’ịpụ apụ nke iwu nke atọ n’afọ 457 T.K. ruo n’itụ Stivin nkume n’afọ 34 A.K., ma okwu a bụ́ “ekpebiela” n’amaokwu nke iri abụọ na isii na nke iri abụọ na asaa na-akọwapụta ikike ndị na-emebi emebi nke ikpere arụsị na nke popu.

> 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 9:26, 27.

> Ma mgbe izu iri isii na abụọ gachara, a ga-ebipụ Mesaịa, ma ọ bụghị n’ihi onwe ya: ndị nke onyeisi ahụ nke ga-abịa ga-ebibikwa obodo ahụ na ebe nsọ ahụ; ọgwụgwụ ya ga-adịkwa ka iju-mmiri, ruo ọgwụgwụ agha ahụ ka e kpebiri mbibi nile. Ọ ga-emekwa ka ọgbụgba ndụ ahụ sie ike n’etiti ọtụtụ mmadụ ruo otu izu: ma n’etiti izu ahụ ọ ga-eme ka àjà na onyinye kwụsị, n’ihi ikpuchi nke ihe arụ nile ọ ga-eme ka ọ bụrụ ebe tọgbọrọ n’efu, ọbụna ruo mgbe mmezu ikpeazụ ga-abịa, a ga-awụkwasịkwa nke ahụ e kpebiri n’elu ebe ahụ tọgbọrọ n’efu. Daniel 9:26, 27.

Gabriel informs Daniel that “after” the “Messiah” was “cut off” the “people of the prince that shall come shall destroy the city and the sanctuary.” Pagan Rome destroyed the “city and sanctuary” in the siege that lasted exactly three and a half years from the year 66 to 70 AD. Gabriel identifies that “the end of the war” would be “with a flood,” and that the war would consist of “desolations.” The war that was accomplished against Jerusalem and the sanctuary was the trampling down that was accomplished by paganism and papalism. The pagan power that would destroy Jerusalem in the beginning was Babylon, but the pagan power that would destroy it after the Messiah was crucified was pagan Rome. But the war against the sanctuary and host was accomplished by two desolating powers, and the second of the two desolating powers in the Scriptures is the papacy.

Gebriel na-eme ka Daniel mara na “mgbe” e “bipụsịrị” “Mesaịa ahụ,” “ndị nke onye-isi ahụ ga-abịa ga-ebibi obodo ahụ na ebe nsọ ahụ.” Rom ndị ọgọ mmụọ bibiri “obodo ahụ na ebe nsọ ahụ” n’ime nnọchibido ahụ nke were kpọmkwem afọ atọ na ọkara, site n’afọ 66 ruo 70 AD. Gebriel na-akọwa na “ọgwụgwụ agha ahụ” ga-adị “dịka idei mmiri,” nakwa na agha ahụ ga-abụ nke “mbibi.” Agha ahụ e mezuru megide Jerusalem na ebe nsọ ahụ bụ nzọda ụkwụ e mezuru site n’okpukpe ndị ọgọ mmụọ na site n’okpukpe popu. Ike ndị ọgọ mmụọ nke ga-ebibi Jerusalem na mmalite bụ Babilọn, ma ike ndị ọgọ mmụọ nke ga-ebibi ya mgbe a kpọgidere Mesaịa ahụ n’obe bụ Rom ndị ọgọ mmụọ. Ma agha ahụ megide ebe nsọ ahụ na ụsụụ ndị agha ahụ ka e mezuru site n’aka ike mbibi abụọ, ma nke abụọ n’ime ike mbibi abụọ ahụ n’Akwụkwọ Nsọ bụ ọchịchị popu.

The papacy is the power represented as the “overflowing scourge,” it is the power in verse forty of Daniel eleven, that “overflows and passes over.” The trampling down of Jerusalem that began with Babylon, and continued with the iron nation that spoke dark sentences as represented by Moses in Deuteronomy, was followed by the papacy. Until the end of the trampling down “desolations” were “determined.” In verse twenty-seven, Christ confirms the covenant with many for one week. In the middle of that week, the earthly sacrificial system would cease as Christ began his high priestly ministry in the sanctuary in heaven. Because of the Jews’ disobedience during the probationary time that had been cut off for them, the sanctuary and city were again to be made desolate.

Ọchịchị popu bụ ike ahụ e sere dị ka “otiti na-asọba n’elu,” ọ bụkwa ike ahụ dị n’amaokwu nke iri anọ nke Daniel iri na otu, nke “na-asọpụta ma na-agafe.” Izọda Jerusalem n’okpuru ụkwụ nke malitere na Babilọn, ma gara n’ihu site n’aka mba ígwè ahụ nke kwuru okwu omimi dị ka Mosis siri gosi na Deuterọnọmi, sochiri ya bụ ọchịchị popu. Ruo ọgwụgwụ nke ịzọda n’okpuru ụkwụ ahụ, e “kpebiri” “mbibi.” N’amaokwu nke iri abụọ na asaa, Kraịst na-eme ka ọgbụgba ndụ ahụ guzosie ike n’ebe ọtụtụ nọ otu izu. N’etiti izu ahụ, usoro àjà nke ụwa ga-akwụsị, dịka Kraịst malitere ozi Ya nke Onye Nnukwu Àjà n’ebe nsọ nke dị n’eluigwe. N’ihi nnupụisi ndị Juu n’oge ohere amara ahụ e bepụrụ maka ha, a ga-eme ka ebe nsọ na obodo ahụ bụrụkwa ebe tọgbọrọ n’efu ọzọ.

The verse says “for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.” When the Jews finally filled their cup of probationary time to the brim, the city and sanctuary were to be desolate until the end of the war. At the “consummation” of the trampling down in 1798, it had been “determined” that the papacy would receive a deadly wound. Then the city and the sanctuary were to be restored and rebuilt, as typified when the Jews came out of literal Babylon under the three decrees.

Amaokwu a na-asị, “n’ihi ịgbasa ihe arụ dị iche iche, ọ ga-eme ka ọ bụrụ ebe tọgbọrọ n’efu, ọbụna ruo na ngwụcha ikpeazụ; a ga-awụkwasịkwa ihe e kpebiri n’elu onye e mere ka ọ tọgbọrọ n’efu.” Mgbe ndị Juu mechara juputa iko nke oge nnwale ha ruo n’ọnụ ya, e kwesịrị ime ka obodo ahụ na ebe nsọ ahụ tọgbọrọ n’efu ruo ọgwụgwụ agha ahụ. N’oge “ngwụcha ikpeazụ” nke ịzọ ụkwụ n’ala ahụ n’afọ 1798, e “kpebiela” na ọchịchị ndị poopu ga-anata ọnya na-egbu egbu. Mgbe ahụ, a ga-eweghachi ma wughachi obodo ahụ na ebe nsọ ahụ, dịka e gosiri ya n’onyinyo mgbe ndị Juu si Babilọn nkịtị pụta n’okpuru iwu atọ ahụ.

Until the consummation of that war Jerusalem was to be trampled down by the papal power. The prophetic periods that make up the distinct periods within the twenty-three hundred years can only be understood correctly when the relation of the vision of trampling down of the seventy years is understood in connection with the vision of the restoration of the sanctuary and host. To reject the vision of the scattering of Moses curse is to reject the vision of the gathering. The vision of the seventy years is the vision of the scattering. The vision of the twenty-three hundred years is the vision of the gathering. The vision of the seventy years is the “chazon” vision of the scattering, and the vision of the twenty-three hundred years is the “mareh” vision of the gathering.

Ruo n’oge mmezu nke agha ahụ, a ga na-azọda Jerusalem n’okpuru ike ndị poopu. A pụrụ ịghọta oge amụma ndị mejupụtara oge pụrụ iche dị n’ime afọ puku abụọ na narị atọ ahụ naanị n’ezie mgbe a ghọtara mmekọrịta ọhụụ nke ịzọda ahụ nke afọ iri asaa na ọhụụ nke iweghachi ebe nsọ na ìgwè ahụ. Ịjụ ọhụụ nke ịchụsasị ọnụ nke ọbụbụ ọnụ Mozis bụ ịjụ ọhụụ nke ịkpọkọkọta. Ọhụụ nke afọ iri asaa bụ ọhụụ nke ịchụsasị. Ọhụụ nke afọ puku abụọ na narị atọ bụ ọhụụ nke ịkpọkọkọta. Ọhụụ nke afọ iri asaa bụ ọhụụ “chazon” nke ịchụsasị, ọhụụ nke afọ puku abụọ na narị atọ bụkwa ọhụụ “mareh” nke ịkpọkọkọta.

> What therefore God hath joined together, let not man put asunder. Mark 10:9.

> Ya mere, ihe Chineke jikọtara ọnụ, ka mmadụ ghara ikewa. Mak 10:9.

The two visions have been prophetically joined together, and to reject one is to reject them both. This fact identifies that in spite of Adventism claiming that they uphold the twenty-three hundred year prophecy, they have rejected the central pillar of Adventism, as certainly as they rejected the “seven times” in 1863. Did not the Jews profess to keep the law of God? Did not ancient Israel profess to be looking for the Messiah? Profession is meaningless if it does not uphold the Word of God.

Ejikọtara ọhụụ abụọ ahụ ọnụ n’ụzọ amụma, ma ịjụ otu pụtara ịjụ ha abụọ. Eziokwu a na-egosi na n’agbanyeghị na Adventism na-ekwupụta na ha na-akwado amụma afọ puku abụọ na narị atọ, ha ajụla ogidi etiti nke Adventism, n’ezie otu ha si jụ “oge asaa” ahụ n’afọ 1863. Ọ̀ bụghị na ndị Juu kwuru na ha na-edebe iwu Chineke? Ọ̀ bụghị na Izrel oge ochie kwuru na ha nọ na-ele anya maka Mesaya ahụ? Nkwupụta okwukwe enweghị isi ma ọ bụrụ na ọ naghị akwado Okwu Chineke.

The Millerites eventually identified October 22, 1844, as the termination of the period of twenty-three hundred days, but their understanding was limited. It was not until after the great disappointment that light came concerning the heavenly sanctuary and Christ’s appearance in the Most Holy Place on that date. Not until after that date, did they see the third angel’s message and the law of God.

N’ikpeazụ, ndị Mịlaịtị kpọpụtara October 22, 1844, dị ka njedebe nke oge ahụ nke ụbọchị puku abụọ na narị atọ, ma nghọta ha nwere oke. Ọ bụ naanị mgbe nnukwu nkụda mmụọ ahụ gasịrị ka ìhè bịara banyere ebe nsọ nke eluigwe na mpụta Kraịst n’ebe Kachasị Nsọ n’ụbọchị ahụ. Ọ bụkwa naanị mgbe ụbọchị ahụ gasịrị ka ha hụrụ ozi mmụọ ozi nke atọ na iwu Chineke.

The Lord intended to increase the prophetic light associated with the twenty-three hundred years, and in 1856, he opened the door to further light, and over the next seven years Adventism closed that door. It was not until after September 11, 2001, that the Lord led students of prophecy back to Hiram Edson’s articles, and the light of the “seven times,” once again began to increase.

Onyenwe anyị bu n’obi ime ka ìhè amụma metụtara afọ puku abụọ na narị atọ bawanye, ma n’afọ 1856, O meghere ụzọ nye ìhè ọzọ, ma n’ime afọ asaa sochirinụ, Adventizim mechiri ụzọ ahụ. Ọ bụghị ruo mgbe Septemba 11, 2001 gasịrị ka Onyenwe anyị duru ndị na-amụ amụma laghachi n’akwụkwọ Hiram Edson, ma ìhè nke “oge asaa,” malitekwa ọzọ ịba ụba.

Refusing to see the relation between the twenty-three hundred year prophecy and the prophecy of twenty-five hundred and twenty years, Adventism came to understand October 22, 1844 in a stunted and incomplete fashion.

N’ịjụ ịhụ mmekọrịta dị n’etiti amụma nke afọ puku abụọ na narị atọ na amụma nke afọ puku abụọ na narị ise na iri abụọ, Adventizim bịara ghọta Ọktoba 22, 1844 n’ụzọ mkpụmkpụ na nke ezughị ezu.

Once S. S. Snow locked-in the date for the crucifixion, the date of October 22, 1844, was ascertained.

Mgbe S. S. Snow kpebisiri ụbọchị a ga-akpọgide n'obe, e wee chọpụta ụbọchị Ọktoba 22, 1844.

> 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 9:25–27.

> Ya mere, mara ma ghọta, na site n’ịpụta iwu ka e weghachi ma wughachi Jerusalem ruo na Mesaịa, Onye-isi, ga-adị izu asaa, na izu iri isii na abụọ: a ga-ewughachi okporo ụzọ ahụ, na mgbidi ahụ, 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; ọgwụgwụ ya ga-adịkwa ka idei mmiri, ma ruo ọgwụgwụ agha ahụ ka e kpebiri mbibi n’efu. Ọ ga-emekwa ka ọgbụgba ndụ ahụ guzosie ike n’ebe ọtụtụ nọ otu izu: ma n’etiti izu ahụ ka ọ ga-eme ka àjà na onyinye kwụsị, ma n’ihi ịgbasa nke arụ ndị arụ, ọ ga-eme ka ọ bụrụ ihe tọgbọrọ n’efu, ọbụna ruo na ngwụcha ikpeazụ, a ga-awụkwasịkwa ihe ahụ e kpebiri n’elu ihe tọgbọrọ n’efu ahụ. Daniel 9:25–27.

The Millerites recognized the correct date for the crucifixion and then the end of the period of twenty-three hundred years was identified. The “cutting off of the Messiah” in “the midst of the week” in which Christ confirmed “the covenant” because of the Jews filling their cup of probationary time to the top, as represented by the “overspreading of Abominations”, was also identified. The cross became the historical waymark that was essential in the recognition of the message of the Midnight Cry.

Ndị Millerite matara ụbọchị ziri ezi nke mkpọgide n’obe, ma emesia ka a mata njedebe nke oge ahụ nke puku abụọ na narị atọ afọ. A matakwara “ibipụ Mesaya” n’“etiti izu” ahụ nke Kraịst kwadoro “ọgbụgba-ndụ” n’ihi na ndị Juu mejupụtara iko oge amara nyocha ha ruo n’ọnụ, dịka e gosiri ya site na “ịgbasa nke Ihe arụ nile”. Obe ahụ ghọrọ akara ụzọ akụkọ ihe mere eme nke dị oke mkpa n’ịmata ozi nke Mkpu Etiti Abalị.

In spite of the light located in the verses that produced such a powerful manifestation of God’s power, the Millerites never reached an understanding of those verses which was represented by Daniel’s desire to understand the relationship of the two visions. The week in which Christ confirmed the covenant was divided into two periods, which Sister White later identified as representing Christ’s personal ministry of three and a half years, followed by his ministry as represented by the disciples. They saw that the historical waymark of the cross became the anchor to ascertain the date of October 22, 1844, but they did not see that it also represented the center of two identical periods of three and a half years, and thus represented the “seven times,” which God through Moses called the “quarrel of his covenant.”

N’agbanyeghị ìhè dị n’amaokwu ndị ahụ nke mụtara ngosipụta dị ike otu a nke ike Chineke, ndị Mịlàrait eruteghị n’ịghọta amaokwu ndị ahụ n’ụzọ nke agụụ Daniel nwere ịghọta mmekọrịta dị n’etiti ọhụụ abụọ ahụ nọchiri anya ya. E kewara izu ahụ nke Kraịst ji kwadoro ọgbụgba-ndụ ahụ n’oge abụọ, nke Nwannaanyị White mechara kọwaa dịka nke na-anọchi anya ozi onwe Kraịst nke afọ atọ na ọkara, nke ozi ya nke e mechara nọchite anya ya site n’aka ndị na-eso ụzọ sochiri. Ha hụrụ na akara-akụkọ ihe mere eme nke obe ghọrọ arịlịka iji chọpụta ụbọchị nke Ọktoba 22, 1844, ma ha ahụghị na ọ nọchikwara anya etiti oge abụọ kwekọrọ n’otu, nke ọ bụla bụ afọ atọ na ọkara, ma si otu a nọchite anya “oge asaa,” nke Chineke site n’aka Moses kpọrọ “esemokwu nke ọgbụgba-ndụ ya.”

> Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.

> Mgbe ahụ kwa, M ga-ejegharị n’ịmegide unu, M ga-apịa unu ahụhụ ugboro asaa ọzọ n’ihi mmehie unu. M ga-ewetakwa mma-agha n’ahụ unu, nke ga-abọ ọbọ n’ihi esemokwu nke ọgbụgba ndụ m; ma mgbe unu zukọtara n’ime obodo unu, M ga-ezite ọrịa na-efe efe n’etiti unu; a ga-enyefekwa unu n’aka onye iro. Levitikọs 26:24, 25.

When Christ was confirming the covenant with many, it was the covenant that he had a quarrel over with the disobedient Jews. The “quarrel of his covenant,” began in 723 BC, when the Assyrians took the northern kingdom into captivity, and then for twelve hundred and sixty prophetic days, paganism trampled down literal Israel. That trampling down was then followed by another twelve hundred and sixty prophetic days, of papalism trampling down spiritual Israel.

Mgbe Kraịst nọ na-eme ka ọgbụgba ndụ ahụ guzosie ike n’etiti ọtụtụ mmadụ, ọ bụ ọgbụgba ndụ ahụ ka ọ na-ese okwu n’ihi ya megide ndị Juu na-ekweghị isi. “Esemokwu nke ọgbụgba ndụ ya” malitere n’afọ 723 BC, mgbe ndị Asiria dọọrọ alaeze ugwu ahụ n’agha n’ọkpụkpụ, ma mgbe ahụ, n’ime ụbọchị amụma otu puku abụọ narị isii, ikpere arụsị zọchara Izrel nkịtị n’okpuru ụkwụ. Mgbe nzọcha n’okpuru ụkwụ ahụ gasịrị, e wee soro ya ụbọchị amụma ọzọ otu puku abụọ narị isii, nke papalism zọchara Izrel nke mmụọ n’okpuru ụkwụ.

The prophetic week in which Christ confirmed the covenant, in fulfillment of the vision of twenty three hundred years, also represented the vision of twenty-five hundred and twenty years. The Millerites recognized enough of the prophecy of twenty-three hundred years to correctly proclaim the message of the Midnight Cry, but they chose to reject some of the light which Gabriel’s interpretation in chapter nine was meant to convey.

Izu amụma nke Kraịst kwadoro ọgbụgba-ndụ ahụ n’ime ya, n’ime mmezu nke ọhụụ nke afọ puku abụọ na narị atọ, nọchikwara anya ọhụụ nke afọ puku abụọ na narị ise na iri abụọ. Ndị Millerite ghọtara nke ọma amụma nke afọ puku abụọ na narị atọ nke mere ka ha kwupụta ozi nke Mkpu Etiti Abalị n’ezi ụzọ, ma ha họọrọ ịjụ ụfọdụ n’ime ìhè ahụ nke nkọwa Gebriel n’isi nke itoolu e zubere ibunye.

Gabriel had instructed Daniel to rightly divide (mentally separate) the two visions, represented as “matter” and “vision,” and in fulfillment of that counsel Sister White informs us that this was the very burden of Daniel as he sought to understand the relation of the seventy weeks (a symbol of “seven times”), and the twenty-three hundred years.

Gebriel gwara Daniel ka o kee nkewa ziri ezi n’etiti ọhụụ abụọ ahụ (ya bụ, ka o kewapụ ha n’uche), bụ́ ndị e gosipụtara dịka “okwu” na “ọhụụ”; ma n’ime mmezu nke ndụmọdụ ahụ, Nwanyị White na-eme ka anyị mara na nke a bụ nnọọ ibu arọ Daniel ka ọ na-achọ ịghọta njikọ dị n’etiti izu iri asaa ahụ (akara nke “oge asaa”), na afọ puku abụọ na narị atọ ahụ.

Adventism’s rejection of the “seven times,” placed them in a position where they could not understand that the first period of four hundred and ninety years, which was cut off from the twenty-three hundred years, represented the rebellion of the covenant that Moses identifies as the “quarrel of his covenant”.

Ịjụ nke ndị Adventist jụrụ “oge asaa” ahụ, tinyere ha n’ọnọdụ nke ha enweghị ike ịghọta na oge mbụ ahụ nke narị afọ anọ na iri itoolu, nke e bipụtara n’ime puku afọ abụọ na narị atọ ahụ, nọchiri anya nnupụisi nke ọgbụgba-ndụ ahụ nke Mozis kpọrọ “ese okwu nke ọgbụgba-ndụ ya”.

They were also prevented from recognizing that the crucifixion in the midst of the week did more than simply identify the date, for it identified the very center of Christ’s quarrel with Israel’s disobedience with the blood of the covenant. They were blind to the fact that the blood that was shed for many at the cross, that was confirming his covenant, was also confirming the covenant set forth in Leviticus twenty-five and twenty-six.

A machibidokwara ha kwa ịmata na nkpọgide n’obe ahụ n’etiti izu ahụ karịrị naanị igosi ụbọchị ahụ, n’ihi na o gosiri kpọmkwem etiti esemokwu Kraịst na nnupụisi Izrel na ọbara ọgbụgba-ndụ ahụ. Ha kpuru ìsì n’eziokwu ahụ na ọbara ahụ a wụsịrị maka ọtụtụ mmadụ n’obe, nke na-eme ka ọgbụgba-ndụ Ya sie ike, bụkwa nke na-eme ka ọgbụgba-ndụ ahụ e depụtara na Levitikọs iri abụọ na ise na iri abụọ na isii sie ike.

Ancient Israel took upon themselves a covenant where they defined the covenant as their proclamation “that all that the Lord has said, we will do,” totally unaware that the covenant which Christ was offering required that His law be written upon the heart. Their pharisaical definition of the terms of the covenant prevented them from understanding and accepting the true covenant.

Izrel ogee nabatara n’elu onwe ha ọgbụgba ndụ nke ha kọwara dịka nkwupụta ha, “na ihe niile Onyenwe anyị kwuru, anyị ga-eme,” ebe ha amaghị kpamkpam na ọgbụgba ndụ ahụ Kraịst na-enye chọrọ ka e dee iwu Ya n’obi. Nkọwa ndị Farisii ha nyere banyere usoro ọgbụgba ndụ ahụ gbochiri ha ịghọta na ịnakwere ezi ọgbụgba ndụ ahụ.

Modern Israel has defined the blood of the cross in the midst of the week in terms which cause the same blindness for modern Israel that was upon ancient Israel when they rejected the Messiah and proclaimed they had no king but Caesar.

Izrel nke oge a akọwapụtala ọbara nke obe n’etiti izu ahụ n’ụzọ nke na-ewetara Izrel nke oge a otu ìsì ahụ nke dị n’elu Izrel oge ochie mgbe ha jụrụ Mesaya ma kwupụta na ha enweghị eze ọ bụla ma e wezụga Siza.

Modern Israel is blind to the fact that the history which Gabriel outlined for Daniel not only includes the confirmation of the covenant, but also the scattering that is brought upon those who reject that covenant, for the verses identify that pagan Rome (the prince that was to come), would destroy the city and the sanctuary, and that unto the end of the war (which trampled down the sanctuary and the host) “desolations,” in the plural, were determined.

Izrel nke oge a kpuru ìsì n’eziokwu ahụ bụ na akụkọ ihe mere eme nke Gebriel kọwara Daniel abụghị naanị nkwado nke ọgbụgba ndụ ka ọ gụnyere, kama ọ gụnyekwara ịchụsasị ndị a ga-ewetara ndị jụrụ ọgbụgba ndụ ahụ, n’ihi na amaokwu ndị ahụ na-egosi na Rom nke ndị ọgọ mmụọ (onye-isi ahụ nke ga-abịa) ga-ebibi obodo ahụ na ebe nsọ ahụ, nakwa na ruo na njedebe nke agha ahụ (nke zọpịara ebe nsọ ahụ na usuu ndị ahụ n’okpuru ụkwụ) e kpebiri “mbibi dị iche iche,” n’ọtụtụ.

In the history where Christ shed his blood to confirm the covenant with many, the two desolating powers of pagan and papal Rome are specifically identified. The blood shed upon the cross is what Christ brings into the heavenly sanctuary, and is a symbol of His work represented by the “mareh” vision of twenty-three hundred years. That history is woven in with the history of the “chazon” vision of twenty-five hundred and twenty years, as represented by the two desolating powers that would trample down the sanctuary and the host.

N’akụkọ ihe mere eme ebe Kraịst wụsịrị ọbara Ya iji mee ka ọgbụgba ndụ ahụ guzosie ike n’ebe ọtụtụ nọ, a kọwara kpọmkwem ike abụọ ahụ na-ebute ịtọgbọrọ n’efu, ya bụ Rom nke ndị ọgọ mmụọ na Rom nke ndị poopu. Ọbara ahụ a wụsịrị n’elu obe bụ ihe Kraịst na-ebubata n’ebe nsọ nke eluigwe, ọ bụkwa ihe nnọchianya nke ọrụ Ya nke e gosipụtara site n’ọhụụ “mareh” nke afọ puku abụọ na narị atọ. A kpara akụkọ ihe mere eme ahụ ọnụ na akụkọ ihe mere eme nke ọhụụ “chazon” nke afọ puku abụọ na narị ise na iri abụọ, dị ka ike abụọ ahụ na-ebute ịtọgbọrọ n’efu nọchiri anya ya, bụ ndị ga-azọda ebe nsọ ahụ na usuu ndị ahụ.

The truths which were represented in Miller’s dream as jewels shone as bright as the sun, but they were incomplete. In the last days, when the Midnight Cry is repeated to the very letter, those very jewels will be cast into the new, larger casket by the “dirt brush Man”, and they will then shine ten times brighter than they originally did. They become the test of the final Midnight Cry message. Those jewels were specifically identified by the two witnesses prophesied by Habakkuk, as tables. When the two tables of the 1843 and 1850 pioneer charts are laid upon each other “line upon line”, Miller’s jewels are specifically identified, and in so doing those jewels represent the message of the final Midnight Cry.

Eziokwu ndị ahụ e jiri ọla dị oké ọnụ ahịa nọchite anya ha n’ọhụ Miller, mịrị amị dịka anyanwụ; ma ha ezughị ezu. N’ụbọchị ikpeazụ, mgbe a ga-ekwughachi Mkpu Etiti Abalị ahụ kpọmkwem n’akwụkwọ ozi ya, a ga-atụba kpọmkwem ọla ndị ahụ n’ime akpa ọla ọhụrụ ahụ nke buru ibu karị site n’aka “Nwoke Ahịhịa Uzuzu”, ma mgbe ahụ ha ga-enwu ugboro iri karịa ka ha si enwu na mbụ. Ha bụrụ ule nke ozi ikpeazụ nke Mkpu Etiti Abalị. Ndị àmà abụọ Habakuk buru amụma banyere ha kọwara kpọmkwem ọla ndị ahụ dịka tebụl. Mgbe a dọkwasịrị tebụl abụọ nke chaatị ndị ọsụ ụzọ nke 1843 na 1850 n’elu ibe ha “ahịrị n’elu ahịrị”, a na-akọwapụta kpọmkwem ọla Miller, ma site n’ime nke a, ọla ndị ahụ nọchiri anya ozi nke Mkpu Etiti Abalị ikpeazụ.

Most of the truths upon the two charts illustrate prophecies that were fulfilled prior to 1844, such as the identification of the beasts of Daniel seven and eight. The image of Daniel two is represented. The argument over whether it is Rome or Antiochus Epiphanes which establishes the vision is there. The first disappointment and the tarrying time of Habakkuk and the ten virgins is there. The arrival of the third angel is there, as is the heavenly sanctuary. “The daily” as a symbol of paganism is there. And of course, the three Woes of Islam are there. When brought together the charts represent an illustration of the “increase of knowledge” that takes place when the Lion of the tribe of Judah unseals a prophetic truth.

Ọtụtụ n’ime eziokwu ndị dị n’elu chaatị abụọ ahụ na-akọwa amụma ndị mezuru tupu afọ 1844, dị ka njirimara nke anụ ọhịa ndị dị na Daniel isi nke asaa na nke asatọ. A nọchiri anya onyinyo Daniel isi nke abụọ. Esemokwu banyere ma ọ bụ Rom ka ọ bụ Antiochus Epiphanes na-eme ka ọhụụ ahụ guzobe dịkwa ebe ahụ. Ndakpọ olileanya mbụ na oge ichere nke Habakkuk na nke ụmụ agbọghọ iri ahụ dịkwa ebe ahụ. Ọbịbịa nke mmụọ ozi nke atọ dịkwa ebe ahụ, dịka ebe nsọ nke eluigwe dịkwa. “Ihe a na-eme kwa ụbọchị” dịka akara nke ikpere arụsị dịkwa ebe ahụ. Ma n’ezie, Ahụhụ atọ nke Islam dịkwa ebe ahụ. Mgbe a kpọkọtara ha ọnụ, chaatị ndị ahụ na-anọchi anya ngosipụta nke “mmụba nke ọmụma” nke na-eme mgbe Ọdụm nke ebo Juda na-apịaji ihe nzuzo nke eziokwu amụma.

As we wind down our consideration of the vision of the Ulai River as the symbol of the prophetic knowledge that was unsealed at the time of the end in 1798, which increased to make up the jewels in the new, larger casket of William Miller’s dream, we will revisit the Millerite truths which were incomplete in their history. Some were left in an incomplete state because of the time in history in which the Millerites were living, and others were left incomplete through the disobedience of those who refused to keep up with the advancing light of the third angel.

Ka anyị na-emechi nlebara anya anyị banyere ọhụụ nke Osimiri Ulai dị ka ihe nnọchianya nke ọmụma amụma nke e mepere emepe n’oge ọgwụgwụ ahụ n’afọ 1798, nke mụbara wee bụrụ ihe ịchọ mma dị n’ime igbe ọhụrụ ahụ, nke ka ibu, nrọ William Miller, anyị ga-alaghachi ọzọ n’eziokwu ndị Millerite bụ ndị na-ezughị ezu n’akụkọ ihe mere eme ha. A hapụrụ ụfọdụ n’ọnọdụ na-ezughị ezu n’ihi oge ahụ n’akụkọ ihe mere eme nke ndị Millerite nọ na ya, a hapụkwara ndị ọzọ ka ha ghara izu oke site n’ime nnupụisi nke ndị jụrụ iso ìhè na-aga n’ihu nke mmụọ ozi nke atọ.

We will continue these things in the next article.

Anyi ga-aga n’ihu n’ihe ndị a n’isiokwu na-esonụ.

> “Those whom God has sent with a message are only men, but what is the character of the message which they bear? Will you dare to turn from, or make light of, the warnings, because God did not consult you as to what would be preferred? God calls men who will speak, who will cry aloud and spare not. God has raised up his messengers to do his work for this time. Some have turned from the message of the righteousness of Christ to criticize the men and their imperfections, because they do not speak the message of truth with all the grace and polish desirable. They have too much zeal, are too much in earnest, speak with too much positiveness, and the message that would bring healing and life and comfort to many weary and oppressed souls, is, in a measure, excluded; for just in proportion as men of influence close their own hearts and set up their own wills in opposition to what God has said, will they seek to take away the ray of light from those who have been longing and praying for light and for vivifying power. Christ has registered all the hard, proud, sneering speeches spoken against his servants as against himself.

> “Ndị ndị ahụ Chineke zitere na ozi bụ naanị mmadụ, ma gịnị bụ agwa ozi ahụ ha na-eburu? Ùnu ga-anwa isi n’ebe ịdọ aka ná ntị ndị ahụ pụọ, ma ọ bụ ileghara ha anya, n’ihi na Chineke ajụghị unu ndụmọdụ banyere ihe a ga-ahọrọ? Chineke na-akpọ mmadụ ndị ga-ekwu okwu, ndị ga-eti mkpu n’olu ike ma ghara izochi ihe ọ bụla. Chineke ebilitela ndị-ozi Ya ka ha rụọ ọrụ Ya maka oge a. Ụfọdụ esiwo n’ozi banyere ezi omume nke Kraịst chigharia ka ha katọọ ndị ikom ahụ na ezughị okè ha, n’ihi na ha anaghị ekwupụta ozi nke eziokwu ahụ n’amara na n’ịcha mma niile a na-achọsi ike. Ha nwere mkpali dị ukwuu, ha dịkwa oke njikere n’obi, ha na-ekwu okwu n’ịkwesi ike nke ukwuu, ya mere ozi ahụ nke ga-eweta ọgwụgwọ na ndụ na nkasi obi nye ọtụtụ mkpụrụ obi ike gwụrụ na ndị e megburu emegbu, a na-ewepụ ya, ruo ókè ụfọdụ; n’ihi na, kpọmkwem n’otú ndị nwere mmetụta si emechi obi ha ma guzobe ọchịchọ nke onwe ha n’imegide ihe Chineke kwuworo, otu ahụ ka ha ga-achọ isi napụ ndị ahụ na-agụsi agụụ ike ma na-ekpe ekpere maka ìhè na ike na-enye ndụ, obere ụzarị nke ìhè ahụ. Kraịst edebanyela okwu niile ahụ siri ike, nke mpako, na nke ịkpa ọchị e kwuru megide ndị-ozi Ya dị ka e kwuru ha megide Ya onwe Ya.”

> “The third angel’s message will not be comprehended, the light which will lighten the earth with its glory will be called a false light, by those who refuse to walk in its advancing glory. The work that might have been done, will be left undone by the rejecters of truth, because of their unbelief. We entreat of you who oppose the light of truth, to stand out of the way of God’s people. Let Heaven-sent light shine forth upon them in clear and steady rays. God holds you to whom this light has come, responsible for the use you make of it. Those who will not hear will be held responsible; for the truth has been brought within their reach, but they despised their opportunities and privileges. Messages bearing the divine credentials have been sent to God’s people; the glory, the majesty, the righteousness of Christ, full of goodness and truth, have been presented; the fullness of the Godhead in Jesus Christ has been set forth among us with beauty and loveliness, to charm all whose hearts were not closed with prejudice. We know that God has wrought among us. We have seen souls turn from sin to righteousness. We have seen faith revived in the hearts of the contrite ones. Shall we be like the lepers that were cleansed who went on their way, and only one returned to give glory to God? Let us rather tell of his goodness, and praise God with heart, with pen, and with voice.” Review and Herald, May 27, 1890.

> “A gaghị aghọta ozi mmụọ-ozi nke atọ, a ga-akpọkwa ìhè ahụ nke ga-eji ebube ya mee ka ụwa mụọ ìhè ìhè ụgha, site n’aka ndị jụrụ ịga ije n’ime ebube ya na-aga n’ihu. A ga-ahapụ ọrụ ahụ nke a pụrụ ime ka ọ ghara ime, site n’aka ndị jụrụ eziokwu, n’ihi ekweghị-ekwe ha. Anyị na-arịọ unu, ndị na-emegide ìhè nke eziokwu, ka unu si n’ụzọ pụọ n’ihu ndị Chineke. Ka ìhè e si n’Eluigwe zite na-enwuputa n’elu ha n’ụzarị doro anya ma kwụsie ike. Chineke na-ejide unu ndị ìhè a rutere n’aka, ka unu zaa ajụjụ banyere otu unu si eji ya eme ihe. A ga-eme ka ndị na-agaghị anụ bụrụ ndị a ga-ajụ ajụjụ; n’ihi na e wetara eziokwu nso ka ha wee ruo ya aka, ma ha ledara ohere na ihe ùgwù ha anya. E zitela ozi ndị na-eburu akara akaebe nke Chineke nye ndị Chineke; e gosipụtala ebube, ịdị-ukwu, ezi omume nke Kraịst, nke jupụtara n’amara na eziokwu; e gosipụtala n’etiti anyị izu-oke nke Isi-Chineke n’ime Jisọs Kraịst n’ịma mma na ịdị-n’anya, iji dọta ndị niile obi ha emechighị emechi site n’akpụkpọ-obi. Anyị maara na Chineke arụwo ọrụ n’etiti anyị. Anyị ahụwo mkpụrụobi ka ha si na mmehie laghachi n’ezi omume. Anyị ahụwo okwukwe ka e weghachiri ndụ n’obi ndị dị umeala n’obi ma nwee nchegharị. Ànyị ga-adị ka ndị ekpenta ahụ e mere ka ha dị ọcha, ndị gara ụzọ ha, ma ọ bụ naanị otu laghachiri inye Chineke otuto? Ka anyị kama kwuo maka ịdị mma ya, ma too Chineke site n’obi, site n’ede, na site n’olu.” Review and Herald, May 27, 1890.

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