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# The Book of Daniel - Number One-Hundred and Sixty-Two

Akwụkwọ Daniel - Otu Narị na Iri Isii na Abụọ

Rome’s Prophetic Time: Unveiling the Vision

Oge Amụma nke Rom: Ikpughe Ọhụ ahụ

Author

Jeff Pippenger

Published

March 27, 2024

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Rome establishes the vision, and Rome is revealed in its “time”. This is a statement by Sister White where she states what should be understood as the obvious:

Rom na-emeguzobe ọhụ, e wee kpughee Rom n’ime “oge” ya. Nke a bụ nkwupụta nke Sister White, ebe ọ na-ekwupụta ihe kwesiri ka aghọta ya dịka ihe doro anya:

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> “Mkpughe bụ akwụkwọ a kàchiri akàchi, ma ọ bụkwa akwụkwọ e meghere emeghe. Ọ na-edekọ ihe omume dị ebube ndị ga-eme n’ụbọchị ikpeazụ nke akụkọ ihe mere eme nke ụwa a. Ozizi ndị dị n’akwụkwọ a doro anya, ọ bụghị ihe omimi na ihe a na-apụghị ịghọta. N’ime ya ka e si eburu otu ahịrị amụma ahụ a hụrụ n’akwụkwọ Daniel. Ụfọdụ amụma ka Chineke kwughachiri, si otu a gosi na a ga-enyerịrị ha mkpa. Onyenwe anyị anaghị ekwughachi ihe ndị na-enweghị nnukwu ihe ha pụtara.” Manuscript Releases, volume 9, 8.

The “Lord does not repeat things that are of no great consequence” and the “times” associated with Rome are repeated over and over. It is of “great consequence” to understand the “time” associated with Rome, for that is what reveals Rome as the subject that establishes the vision. Seven times the twelve hundred and sixty years of papal rule is directly referenced in Daniel and Revelation.

“Onyenwe anyị adịghị ekwughachi ihe ndị na-enweghị nnukwu mkpa,” a na-ekwughachikwa “oge” ndị jikọtara na Rom ugboro ugboro. Ọ bụ ihe “nke nnukwu mkpa” ịghọta “oge” a jikọtara na Rom, n’ihi na nke ahụ bụ ihe na-ekpughe Rom dịka isiokwu nke na-edobe ọhụụ ahụ. Ugboro asaa ka a na-ekwu kpọmkwem banyere afọ puku abụọ na narị isii na iri nke ọchịchị papal n’akwụkwọ Daniel na Mkpughe.

> And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. Daniel 7:25.

> Ọ ga-ekwu okwu ukwu megide Onye Kachasị Elu, ọ ga-agwụkwa ndị nsọ nke Onye Kachasị Elu ike, ma chee ime mgbanwe n’oge na iwu: a ga-enyekwa ha n’aka ya ruo otu oge, na oge abụọ, na nkewa nke oge. Daniel 7:25.

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

> Anụrụ m nwoke ahụ yi uwe owuọcha, nke nọ n’elu mmiri nke osimiri ahụ, mgbe o weliri aka nri ya na aka ekpe ya elu n’ebe eluigwe dị, ma ṅụọ iyi n’aha Onye ahụ nke dị ndụ ruo mgbe ebighị ebi, na ọ ga-adịru otu oge, na oge dị iche iche, na ọkara oge; ma mgbe ọ ga-emezu ikesa ike nke ndị nsọ ahụ, ihe ndị a niile ga-agwụcha. Daniel 12:7.

> 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. Revelation 11:2.

> Ma ogige ahụ nke dị n’èzí ụlọ nsọ ahụ, hapụ ya, atụkwala ya; n’ihi na e nyewo ya n’aka ndị mba ọzọ: ha ga-azọkwa obodo nsọ ahụ ụkwụ ruo ọnwa iri anọ na abụọ. Nkpughe 11:2.

> And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:3.

> M ga-enye ike nye ndịàmà m abụọ, ha ga-ebukwa amụma ruo otu puku narị abụọ na ụbọchị iri isii, yi uwe ákwà mwute. Mkpughe 11:3.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.

> Nwanyị ahụ wee gbagara n’ọzara, ebe o nwere ebe Chineke kwadebere ya, ka e wee zụọ ya nri n’ebe ahụ otu puku ụbọchị narị abụọ na iri isii. Mkpughe 12:6.

> And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.

> E nyekwara nwanyị ahụ nku abụọ nke nnukwu ugo, ka o wee fee gaa n’ọzara, gaa n’ebe nke ya, ebe a na-azụ ya otu oge, na oge abụọ, na ọkara oge, pụọ n’ihu agwọ ahụ. Mkpughe 12:14.

> And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:5.

> E nyekwara ya ọnụ na-ekwu okwu ukwu na nkwulu; e nyekwara ya ike ka ọ nọgide ọnwa iri anọ na abụọ. Mkpughe 13:5.

These seven direct references present different specific prophetic characteristics of Rome. It is in those passages that Rome is revealed. Sister White adds that these periods are also represented as “three years and a half or 1260 days.” You do not find either three and a half years or twelve hundred and sixty days” in the Bible. Sister White is simply applying the computation of the seven references accordingly.

Ihe ndekọ akaebe asaa ndị a kpọmkwem na-egosi àgwà amụma dị iche iche pụrụ iche nke Rom. Ọ bụ n’ime amaokwu ndị ahụ ka e ji kpughee Rom. Nwanneanyị White na-agbakwụnye na a na-anọchikwakwa oge ndị a anya dịka “afọ atọ na ọkara ma ọ bụ ụbọchị 1260.” Ị gaghị ahụ “afọ atọ na ọkara” ma ọ bụ “ụbọchị otu puku narị abụọ na iri isii” n’ime Akwụkwọ Nsọ. Nwanneanyị White na-etinye naanị mgbakọ nke ndekọ akaebe asaa ahụ n’ọrụ n’ụzọ kwekọrọ n’ihe ahụ.

> “In chapter 13 (verses 1–10) is described another beast, ‘like unto a leopard,’ to which the dragon gave ‘his power, and his seat, and great authority.’ This symbol, as most Protestants have believed, represents the papacy, which succeeded to the power and seat and authority once held by the ancient Roman empire. Of the leopardlike beast it is declared: ‘There was given unto him a mouth speaking great things and blasphemies…. And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.’ This prophecy, which is nearly identical with the description of the little horn of Daniel 7, unquestionably points to the papacy.

> “N’isi nke 13 (amaokwu 1–10) a kọwara anụ ọhịa ọzọ, ‘dị ka agụ,’ nke dragọn nyere ‘ike ya, na ocheeze ya, na ọchịchị dị ukwuu.’ Ihe nnọchianya a, dịka ọtụtụ ndị Protestant kwewo, na-anọchi anya ọchịchị ndị papa, nke nwetara ike ahụ na ocheeze ahụ na ọchịchị ahụ nke alaeze Rom oge ochie jidere n’oge gara aga. Banyere anụ ọhịa ahụ yiri agụ, e kwuru sị: ‘E nyere ya ọnụ na-ekwu okwu ukwu na nkwulu Chineke…. O megherekwa ọnụ ya ikwulu Chineke, ikwulu aha Ya, na ụlọikwuu Ya, na ndị bi n’eluigwe. E nyerekwa ya ka o buso ndị nsọ agha, ma merie ha: e nyerekwa ya ike n’elu agbụrụ niile, na asụsụ niile, na mba niile.’ Amụma a, nke fọrọ nke nta ka ọ bụrụ otu ihe ahụ na nkọwa nke obere mpi dị na Daniel 7, n’enweghị mgbagha ọ bụla na-ezo aka n’ọchịchị ndị papa.”

> “‘Power was given unto him to continue forty and two months.’ And, says the prophet, ‘I saw one of his heads as it were wounded to death.’ And again: ‘He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword.’ The forty and two months are the same as the ‘time and times and the dividing of time,’ three years and a half, or 1260 days, of Daniel 7—the time during which the papal power was to oppress God’s people. This period, as stated in preceding chapters, began with the supremacy of the papacy, A.D. 538, and terminated in 1798. At that time the pope was made captive by the French army, the papal power received its deadly wound, and the prediction was fulfilled, ‘He that leadeth into captivity shall go into captivity.’” The Great Controversy, 439.

> “‘E nyere ya ike ịga n’ihu ọnwa iri anọ na abụọ.’ Ma, ka onye amụma ahụ kwuru, ‘Ahụrụ m otu n’ime isi ya ka e merụọ ya ahụ dịka a ga-asị na e gburu ya ruo ọnwụ.’ Ma ọzọ: ‘Onye na-eduba mmadụ n’agha n’agha ga-aga n’agha; onye ji mma-agha egbu mmadụ aghaghị ka e jiri mma-agha gbuo ya.’ Ọnwa iri anọ na abụọ ahụ bụ otu ihe ahụ dịka ‘oge na oge dị iche iche na nkewa nke oge,’ afọ atọ na ọkara, ma ọ bụ ụbọchị 1260, nke Daniel 7—oge ahụ nke ike papal ga-emegbu ndị nke Chineke. Oge a, dịka e kwuru n’isiakwụkwọ ndị bu ụzọ, malitere site n’ọchịchị elu nke papacy, na A.D. 538, ma kwụsị na 1798. N’oge ahụ ka ndị agha France jidere pope n’agha, ike papal natara mmerụ ahụ ya nke ọnwụ, ma e mezuru amụma ahụ, ‘Onye na-eduba mmadụ n’agha n’agha ga-aga n’agha.’” The Great Controversy, 439.

With the inspired authority to also consider three and a half years as the “time” which “reveals” Rome, other biblical references to Rome emerge.

Site n’ike mmụọ nsọ e nyere ịtụle kwa afọ atọ na ọkara dị ka “oge” ahụ nke “na-ekpughe” Rom, ntụaka Akwụkwọ Nsọ ndị ọzọ gbasara Rom na-apụta.

> But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land. Luke 4:25.

> Ma ana m agwa unu n’eziokwu, ọtụtụ ụmụanyị di ha nwụrụ nọ n’Izrel n’ụbọchị Elaịja, mgbe e mechiri eluigwe afọ atọ na ọnwa isii, mgbe oké ụnwụ dị n’ala ahụ dum. Luke 4:25.

The three and a half years of Elijah, connects the time with Jezebel, who is the symbol of papal Rome in the church of Thyatira.

Afọ atọ na ọkara nke Ịlaịja na-ejikọta oge ahụ na Jezebel, onye bụ akara Rome nke ndị pope n’ime chọọchị Tayaṭịra.

> Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Revelation 2:20, 21.

> Ma enwere m ihe ole na ole megide gị, n’ihi na ị na-ahapụ nwanyị ahụ, bụ Jezebel, onye na-akpọ onwe ya nwanyị amụma, ka ọ kụzie ma duhie ndị ohu m ka ha kwaa iko, ma rie ihe e jiri chụọ aja nye arụsị. Ma enyere m ya ohere ka o chegharịa n’iko ya; ma o chegharịghị. Mkpughe 2:20, 21.

The “time” given the fourth church, represented by Jezebel, is also a “space.”

“Oge” e nyere ụka nke anọ, nke Jezebel nọchiri anya ya, bụkwa “oghere.”

> Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. James 5:17.

> Elaịja bụ mmadụ nke agụụ na mmasi ndị yiri nke anyị dịkwa n’ime ya, o wee kpee ekpere nke ukwuu ka mmiri ghara izo: mmiri ezoghịkwa n’elu ụwa ruo afọ atọ na ọnwa isii. Jems 5:17.

Commenting on the forty-two months being the same as the thousand two hundred and threescore days, Sister White identifies the period as “those days,” which Christ referred to.

N’ịkọwa na ọnwa iri anọ na abụọ ahụ bụ otu ihe ahụ dị ka ụbọchị otu puku narị abụọ na iri isii, Sister White na-akọwa oge ahụ dịka “ụbọchị ndị ahụ,” nke Kraịst zoro aka na ha.

> “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.

> “Oge ndị e kwuru n’ebe a—‘ọnwa iri anọ na abụọ,’ na ‘otu puku ụbọchị abụọ narị abụọ na iri isii’—bụ otu ihe ahụ, ha abụọ n’otu aka na-anọchite anya oge nke ụka Kraịst ga-ata ahụhụ mkpagbu site n’aka Rom. Afọ 1260 nke ọchịchị kasịnụ nke ndị pope malitere n’afọ A.D. 538, ya mere ọ ga-akwụsị n’afọ 1798. N’oge ahụ, ndị agha France batara na Rom wee mee pope onye mkpọrọ, ma o nwụrụ n’ala ọzọ. Ọ bụ ezie na a họpụtara pope ọhụrụ obere oge mgbe nke ahụ gasịrị, usoro ọchịchị ndị pope adịbeghịkwa kemgbe ahụ nwee ike ijide ike ahụ ọ nweburu mbụ.”

> “The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266.

> “Mkpagbu a na-emegbu nzukọ adịghị aga n’ihu n’ime oge dum nke afọ 1260 ahụ. N’ime ebere Ya n’ebe ndị Ya nọ, Chineke mere ka oge nke ọnwụnwa ha nke ọkụ dị mkpụmkpụ. Mgbe Ọ na-ebu amụma banyere ‘oke mkpagbu ahụ’ ga-adakwasị nzukọ, Onye Nzọpụta kwuru, sị: ‘Ma ọ bụrụ na emeghị ka ụbọchị ndị ahụ dị mkpụmkpụ, a gaghị azọpụta anụ ahụ ọbụla: ma n’ihi ndị a họpụtara, a ga-eme ka ụbọchị ndị ahụ dị mkpụmkpụ.’ Matiu 24:22. Site n’ike mmetụta nke Ndozigharị, e mere ka mkpagbu ahụ kwụsị tupu afọ 1798.” The Great Controversy, 266.

Christ and Sister White identify the expression of “those days,” as the “time,” which identifies papal Rome. When Daniel speaks of the persecution which followed the placing of the papacy on the throne of the earth in verse thirty-one of chapter eleven, he speaks of that time of persecution as “many days.”

Kraịst na Nwannaanyị White na-akọwa okwu ahụ bụ “ụbọchị ndị ahụ” dịka “oge” ahụ, nke na-akọwapụta Rom nke popu. Mgbe Daniel na-ekwu banyere mkpagbu ahụ sochiri itinye ọchịchị popu n’ocheeze nke ụwa n’amaokwu nke iri atọ na otu nke isi nke iri na otu, ọ na-ekwu banyere oge ahụ nke mkpagbu dịka “ọtụtụ ụbọchị.”

> 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. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Daniel 11:31–33.

> Ogwe-aka ga-eguzo n’akụkụ ya, ha ga-emekwa ka ebe nsọ ahụ, bụ ebe e wusiri ike, bụrụ ihe emerụrụ emerụ; ha ga-ewepụkwa àjà nsure ọkụ a na-achụ kwa ụbọchị, ha ga-edobekwa ihe arụ ahụ nke na-eme ka ọ bụrụ ihe tọgbọrọ n’efu. Ma ndị na-eme ajọ omume megide ọgbụgba ndụ ka ọ ga-emebi site n’okwu ire ụtọ: ma ndị ahụ maara Chineke ha ga-adị ike, ha ga-emekwa ihe ukwu. Ndị ahụ nwekwara nghọta n’etiti ndị mmadụ ga-akụziri ọtụtụ mmadụ: ma ha ga-ada site n mma agha, na site n’ọkụ, site n’agha n’agha, na site n’ịnapụ ihe, ọtụtụ ụbọchị. Daniel 11:31–33.

Rome is revealed in connection with the prophetic time which is associated with it, that is why Paul says the man of sin will be revealed in “his time”. The fact that Rome establishes the vision, which if we do not know, we perish, identifies why that prophetic time is represented so often, and in so many ways, for God “does not repeat things that are of no great consequence.” In the previous verses, the end of the period of time is also marked.

E kpughere Rome n’ihe jikọtara ya na oge amụma ahụ e nyere ya, ọ bụ ya mere Pọl ji sị na a ga-ekpughe nwoke mmehie ahụ n’“oge ya.” Eziokwu ahụ na Rome na-eguzobe ọhụụ ahụ, nke ma ọ bụrụ na anyị amaghị ya, anyị alaa n’iyi, na-egosi ihe mere e ji anọchite oge amụma ahụ ugboro ugboro, na n’ụzọ dị iche iche nke ukwuu, n’ihi na Chineke “adịghị ekwughachi ihe ndị na-enweghị nnukwu mkpa.” N’amaokwu ndị gara aga, a kàràkwa njedebe nke oge ahụ akara.

> And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. Daniel 11:33–35.

> Ndị nwere nghọta n’etiti ndị mmadụ ga-akụziri ọtụtụ mmadụ; ma ha ga-ada site n mma-agha, na n’ọkụ, na n’agha mbula, na n’ịnapụ ihe, ọtụtụ ụbọchị. Ugbu a mgbe ha ga-ada, a ga-enyere ha obere enyemaka; ma ọtụtụ ga-esonye n’akụkụ ha site n’ịtọ ụtọ. Ma ụfọdụ n’ime ndị ahụ nwere nghọta ga-ada, iji nwalee ha, na iji sachapụ ha, na ime ka ha dị ọcha, ruo oge ọgwụgwụ: n’ihi na ọ ka dịrị oge a kara aka. Daniel 11:33–35.

The “time of the end” “is yet for a time appointed.” The Hebrew word “appointed” is “moed,” and means a fixed time or an appointment. The prophetic relevance and importance of the “time appointed,” in the book of Daniel is identified by how often it is referenced. Very few Laodicean Adventists, if any, recognize that 1989, was a “time of the end,” and therefore 1989 was an appointed time. It was an appointment made by God, when He would unseal the knowledge for the movement of the one hundred and forty-four thousand. For this reason, the book of Daniel provides witnesses to the fact that the “time appointed” marks the arrival of “the time of the end”. In Daniel eight, this prophetic symbol is set forth.

“Oge ọgwụgwụ” “ka bụkwa maka oge a kara aka.” Okwu Hibru a sụgharịrị “a kara aka” bụ “moed,” ma ọ pụtara oge e debere nke ọma ma ọ bụ nhọpụta. A na-amata mkpa amụma na ịdị mkpa nke “oge a kara aka” n’akwụkwọ Daniel site n’otú ugboro ugboro e si kpọọ ya. Ndị Adventist Laodisia dị nnọọ ole na ole, ma ọ bụrụ na e nwere ọbụla, na-amata na 1989 bụ “oge ọgwụgwụ,” ya mere 1989 bụ oge a kara aka. Ọ bụ nhọpụta Chineke mere, mgbe Ọ ga-emepe ihe ọmụma ahụ e mechiri emechi maka ije nke ndị otu narị puku na iri anọ na anọ. N’ihi nke a, akwụkwọ Daniel na-enye ndị akaebe nye eziokwu ahụ bụ na “oge a kara aka” na-akara mbata nke “oge ọgwụgwụ.” N’ime Daniel asatọ, a kpọpụtara akara amụma a.

> And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:16–19.

> Anụrụ m olu otu nwoke n’etiti akụkụ abụọ nke Ulai, nke kpọrọ oku, sị, Gebriel, mee ka nwoke a ghọta ọhụụ a. Ya mere, ọ bịarutere nso n’ebe m guzoro; ma mgbe ọ bịarutere, egwu jidere m, m wee daa kpuo ihu m n’ala; ma ọ sịrị m, Ghọta, gị nwa nke mmadụ; n’ihi na ọhụụ a bụ maka oge ọgwụgwụ. Ugbu a, ka ọ na-agwa m okwu, abanyere m n’ụra miri emi, ihu m chee ihu n’ala; ma o metụrụ m aka, mee ka m guzozie ọtọ. O wee sị, Lee, aga m eme ka ị mara ihe ga-adị n’oge ikpeazụ nke iwe ahụ; n’ihi na na oge e kenyere, ọgwụgwụ ahụ ga-abịa. Daniel 8:16–19.

As with chapter eleven, the word “end,” in “time of the end” in these verses is a different Hebrew word than is translated as “appointed.” The time of the end is representing a period that commences at the time appointed. The “time appointed” (moed) is an appointment, and the time of the end (the Hebrew word “gets”) is a period of time, which begins at the time appointed. It is the “time” that reveals Rome, and that “time” is so important that the end of that period of time, and the period which follows the end of that time, are represented by several witnesses. In verse twenty-four of chapter eleven of Daniel, pagan Rome is identified as ruling the world for a “time.”

Dị ka ọ dị n’isi nke iri na otu, okwu ahụ bụ “ọgwụgwụ,” n’akụkụ okwu a bụ “oge ọgwụgwụ” n’amaokwu ndị a, bụ okwu Hibru ọzọ dị iche na nke a sụgharịrị dịka “oge a kara aka.” Oge ọgwụgwụ ahụ na-anọchite anya otu oge nke na-amalite n’oge a kara aka. “Oge a kara aka” (moed) bụ nhọpụta, ma oge ọgwụgwụ (okwu Hibru ahụ bụ “gets”) bụ otu ogologo oge, nke na-amalite n’oge a kara aka. Ọ bụ “oge” ahụ na-ekpughe Rom, ma “oge” ahụ dị oke mkpa nke na ọgwụgwụ nke ogologo oge ahụ, na oge ahụ nke na-eso ọgwụgwụ nke oge ahụ, ọtụtụ ndị akaebe na-anọchite anya ha. N’amaokwu nke iri abụọ na anọ nke isi nke iri na otu nke Daniel, a na-akọwa Rom nke ndị ọgọ mmụọ dịka onye na-achị ụwa ruo otu “oge.”

A symbolic “time,” is three hundred and sixty years, for there are three hundred and sixty days in a biblical year. Pagan Rome ruled for a “time,” and papal Rome ruled for “a time, times and half a time.” Modern Rome rules for a symbolic “hour,” or a symbolic “forty-two months.” There is no prophetic time after 1844, so the “hour” and the “forty-two months” is the period from the soon-coming Sunday law unto the close of human probation. But pagan Rome ruled supremely from the Battle of Actium in 31 BC, until Constantine moved the capital of the empire to Constantinople in the year 330. We know the following verses are speaking of pagan Rome, for Christ is represented as the “prince of the covenant” that “shall be broken” when He was crucified. The power then ruling was pagan Rome, so the verses we are now going to look at identify pagan Rome.

“Oge” nke ihe nnọchianya bụ afọ narị atọ na iri isii, n’ihi na e nwere ụbọchị narị atọ na iri isii n’afọ Akwụkwọ Nsọ. Rom nke ndị ọgọ mmụọ chịrị ruo “oge” otu, Rom nke popu chịrịkwa ruo “otu oge, oge dị iche iche, na ọkara oge.” Rom nke oge a na-achị ruo “otu awa” nke ihe nnọchianya, ma ọ bụ “ọnwa iri anọ na abụọ” nke ihe nnọchianya. O nweghị oge amụma ọ bụla mgbe afọ 1844 gasịrị, ya mere “awa” ahụ na “ọnwa iri anọ na abụọ” ahụ bụ oge sitere n’iwu ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya ruo na mmechi nke oge nnwale mmadụ. Ma Rom nke ndị ọgọ mmụọ chịrị n’ike kachasị elu site n’Agha Actium n’afọ 31 BC, ruo mgbe Constantine kwagara isi obodo alaeze ukwu ahụ gaa Constantinople n’afọ 330. Anyị maara na amaokwu ndị na-esonụ na-ekwu maka Rom nke ndị ọgọ mmụọ, n’ihi na a na-anọchi Kraịst anya dịka “onye-isi nke ọgbụgba ndụ” nke “a ga-agbaji” mgbe akpọgidere Ya n’obe. Ike nke na-achị n’oge ahụ bụ Rom nke ndị ọgọ mmụọ, ya mere amaokwu ndị anyị na-achọ ileba anya ugbu a na-akọwapụta Rom nke ndị ọgọ mmụọ.

> And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people. He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:21–24.

> N’ọnọdụ ya ka onye rụrụ arụ ga-ebili, onye ha na-agaghị enye nsọpụrụ nke alaeze ahụ: ma ọ ga-abịa n’ụzọ udo, werekwa otuto efu nata alaeze ahụ. Sitekwa n’aka agha ndị dị ka idei mmiri ka a ga-ebufu ha pụọ n’ihu ya, a ga-agbajikwa ha; ee, ọbụna onye-isi nke ọgbụgba ndụ ahụ. Ma mgbe e mesịrị nkwekọrịta e mere na ya, ọ ga-eji aghụghọ na-arụ ọrụ: n’ihi na ọ ga-ebili, ma bụrụ onye siri ike site n’aka obere ndị mmadụ. Ọ ga-abata n’ụzọ udo ọbụna n’ebe ndị kasị baa ụba nke ógbè ahụ; ọ ga-emekwa ihe ndị nna ya na nna nna ya hà emebeghị; ọ ga-ekesara ha ihe ọ kwatara n’agha, na ihe o zuru n’agha, na akụnụba: ee, ọ ga-echepụtakwa atụmatụ ya megide ebe ewusiri ike dị iche iche, ọbụna ruo nwa oge. Daniel 11:21–24.

The word “against” in the last phrase of the verses actually means “from,” and the verse is saying that pagan Rome shall rule (forecast his devices) “from” its stronghold (the City of Rome) for three hundred and sixty years.

Okwu a bụ́ “against” n’akụkụ ikpeazụ nke amaokwu ndị a n’eziokwu pụtara “from,” amaokwu ahụ na-ekwukwa na Rom ndị ọgọ mmụọ ga-achị (ga-akọwapụta aghụghọ ya) “site na” ebe mgbaba ike ya (Obodo Rom) ruo afọ narị atọ na iri isii.

> “‘VERSE 24. He shall enter peacefully even upon the fattest places of the province: and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strongholds, even for a time.’

> “‘AMAOKWU 24. Ọ ga-abata n’udo ọbụna n’ebe ndị kasị baa ọgaranya nke ógbè ahụ: ọ ga-emekwa ihe nna ya hà na nna nna ya hà na-emeghị; ọ ga-ekesara ha ihe a kwatara n’agha, na ihe e zuru n’agha, na akụnụba: ee, ọ ga-akpụkwa atụmatụ ya megide ebe e wusiri ike, ọbụna ruo nwa oge.’”

> “The usual manner in which nations had, before the days of Rome, entered upon valuable provinces and rich territory, was by war and conquest. Rome was now to do what had not been done by the fathers or the fathers’ fathers; namely, receive these acquisitions through peaceful means. The custom, before unheard of, was now inaugurated, of kings leaving by legacy their kingdoms to the Romans. Rome came into possession of large provinces in this manner.

> “Ụzọ a na-emekarị nke mba dị iche iche si abanye, tupu ụbọchị ndị Rom, n’ógbè bara uru na n’ala uba, bụ site n’agha na mmeri. Ugbu a, Rom ga-eme ihe ndị nna ha ma ọ bụ nna nna ha emeghị; ya bụ, inweta ihe ndị a site n’ụzọ udo. Omenala ahụ, nke a na-anụbeghị mbụ, ka e bidoro ugbu a, nke ndị eze ji ahapụ ndị Rom alaeze ha n’akwụkwọ nketa. N’ụzọ a ka Rom ji nweta nnukwu ógbè.”

> “And those who thus came under the dominion of Rome derived no small advantage therefrom. They were treated with kindness and leniency. It was like having the prey and spoil distributed among them. They were protected from their enemies, and rested in peace and safety under the aegis of the Roman power.

> “Ma ndị si otu a bịa n’okpuru ọchịchị Rom ritere uru dị ukwuu site na ya. E mesoro ha ebere na nwayọọ. Ọ dị ka a na-ekesa anụ oriri na ihe nkwata n’etiti ha. E chebere ha pụọ n’aka ndị iro ha, ha wee zuru ike n’udo na nchekwa n’okpuru nchebe nke ike Rom.

> “To the latter portion of this verse, Bishop Newton gives the idea of forecasting devices from strongholds, instead of against them. This the Romans did from the strong fortress of their seven-hilled city. ‘Even for a time;’ doubtless a prophetic time, 360 years. From what point are these years to be dated? Probably from the event brought to view in the following verse.

> “N’akụkụ ikpeazụ nke amaokwu a, Bishọp Newton na-enye echiche nke ibu amụma banyere usoro agha sitere n’ebe siri ike e wusiri ike, kama ibuso ha agha. Nke a ka ndị Rom mere site n’ebe ewusiri ike nke ukwuu nke obodo ha nke ugwu asaa dị na ya. ‘Ọbụna ruo otu oge;’ n’enweghị mgbagha, oge amụma, afọ 360. Site n’ebe a ka a ga-amalite ịgụ afọ ndị a? Ikekwe site n’ihe omume ahụ e gosipụtara n’amaokwu na-eso ya.

> “‘VERSE 25. And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him.’

> “‘AMAOKWU 25. Ọ ga-akpalite ike ya na obi-ike ya imegide eze nke ndịda, ya na nnukwu agha; eze nke ndịda kwa ga-akpalite onwe ya ibu agha, ya na agha dị ukwuu nke dịkwa ike nke ukwuu; ma ọ gaghị eguzosi ike: n’ihi na ha ga-akpa atụmatụ imegide ya.’

> “By verses 23 and 24 we are brought down this side of the league between the Jews and the Romans, BC 161, to the time when Rome had acquired universal dominion. The verse now before us brings to view a vigorous campaign against the king of the south, Egypt, and the occurrence of a notable battle between great and mighty armies. Did such events as these transpire in the history of Rome about this time?—They did. The war was the war between Egypt and Rome; and the battle was the battle of Actium. Let us take a brief view of the circumstances that led to this conflict.” Uriah Smith, Daniel and the Revelation, 271–273.

> “N’ụzọ amaokwu nke 23 na nke 24 si dị, a na-ebute anyị ruo n’akụkụ a nke nkwekọrịta ahụ dị n’etiti ndị Juu na ndị Rom, na BC 161, ruo n’oge Rome nwetara ọchịchị zuru ụwa ọnụ. Amaokwu a dị ugbu a n’ihu anyị na-eme ka a hụ ọgụ ike a lụrụ megide eze ndịda, bụ Ijipt, na mmezu nke agha a ma ama n’etiti ndị agha ukwu na ndị dị ike. Ò mere n’ezie na ihe ndị dị otu a mere n’akụkọ ihe mere eme nke Rome n’ihe dị ka oge a?—Ha mere. Agha ahụ bụ agha dị n’etiti Ijipt na Rome; ọgụ ahụ kwa bụ ọgụ Actium. Ka anyị lee nkenke ọnọdụ ndị butere esemokwu a anya.” Uriah Smith, Daniel and the Revelation, 271–273.

In the following verses the time appointed and the end are again referenced by Daniel.

N’amaokwu ndị a na-esonụ, Daniel na-akpọkwa oge e kenyere na ọgwụgwụ ya ọzọ.

> And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him. Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain. And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land. At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:25–29.

> Ọ ga-akpọlitekwa ike ya na obi ike ya imegide eze nke ndịda, ya na nnukwu agha; eze nke ndịda kwa ga-akpali onwe ya ibu agha, ya na agha dị ukwuu nke ukwuu ma sie ike; ma ọ gaghị eguzosi ike: n’ihi na ha ga-echepụta aghụghọ imegide ya. Ee, ndị na-eri site n’òkè nri ya ga-ebibi ya, agha ya ga-asọfekwa dịka idei mmiri: ọtụtụ ga-adakwa ndị e gburu egbu. Obi eze abụọ a ga-adịkwa n’ime ime ihe ọjọọ, ha ga-ekwu okwu ụgha n’otu tebụl; ma ọ gaghị aga nke ọma: n’ihi na ọgwụgwụ ahụ ka dịkwa n’oge a kara aka. Mgbe ahụ ọ ga-alaghachi n’ala ya, ya na nnukwu akụnụba; obi ya ga-adịkwa imegide ọgbụgba ndụ nsọ ahụ; ọ ga-emekwa nnukwu ihe, laghachikwa n’ala nke aka ya. N’oge a kara aka ọ ga-alaghachi, bịakwa n’ebe ndịda nọ; ma ọ gaghị adị ka nke mbụ, ma ọ bụ ka nke ikpeazụ. Daniel 11:25–29.

In chapter eight, Gabriel identified that the “chazon,” vision of the twenty-five hundred and twenty years, would conclude at the time appointed, and then the period represented by “the time of the end” would begin. In this passage, the time appointed is the end of the three hundred and sixty years that pagan Rome would rule the world supremely. In this passage there is no “time of the end,” for there was nothing sealed up that was to be unsealed at the end of that period of history.

N’isi nke asatọ, Gebriel kọwara na “chazon,” ọhụụ nke afọ puku abụọ na narị ise na iri abụọ, ga-abịa ná njedebe n’oge a kara aka, ma mgbe ahụ oge nke “oge ọgwụgwụ” nọchiri anya ya ga-amalite. N’akụkụ a, oge a kara aka bụ njedebe nke afọ narị atọ na iri isii nke Rom nke ndị ọgọ mmụọ ga-eji chịwa ụwa n’ụzọ kacha elu. N’akụkụ a, e nweghị “oge ọgwụgwụ,” n’ihi na e nweghị ihe e mechiri emechi nke a ga-emeghe n’ọgwụgwụ nke oge ahụ nke akụkọ ihe mere eme.

In Daniel chapter eight, the vision of the “last end” of the indignation, which was the twenty-five hundred and twenty years that concluded at the same time as the twenty-three hundred years, was sealed up to the “time of the end,” for in 1844, which was the appointed time of both visions, the light of the third angel was unsealed. In Daniel eleven, verses thirty to thirty-six, at the end of the “first indignation” in 1798, there was to be a period represented as the “time of the end,” when the light of the first angel was unsealed. Therefore, the time prophecy of pagan Rome did not have a time of the end, but only a time appointed, identifying when the three hundred and sixty years concluded, but the time appointed in 1798, and the time appointed in 1844, both unsealed a message that was to be understood in the period represented as the “time of the end”.

N’isi nke asatọ nke Daniel, a kachiri ọhụụ nke “ngwụcha ikpeazụ” nke iwe ahụ, nke bụ afọ puku abụọ na narị ise na iri abụọ, nke kwụsịrị n’otu oge ahụ ka afọ puku abụọ na narị atọ ahụ, ruo “oge nke ọgwụgwụ,” n’ihi na n’afọ 1844, nke bụ oge a kara aka nke ọhụụ abụọ ahụ, e meghere ìhè nke mmụọ-ozi nke atọ. N’isi nke iri na otu nke Daniel, amaokwu nke iri atọ ruo nke iri atọ na isii, na njedebe nke “iwe mbụ” n’afọ 1798, a ga-enwe oge e gosipụtara dịka “oge nke ọgwụgwụ,” mgbe e meghere ìhè nke mmụọ-ozi mbụ. Ya mere, amụma oge nke Rom ndị ọgọ mmụọ enweghị oge nke ọgwụgwụ, kama naanị oge a kara aka, nke na-egosi mgbe afọ narị atọ na iri isii ahụ kwụsịrị; ma oge a kara aka n’afọ 1798, na oge a kara aka n’afọ 1844, ha abụọ meghere ozi nke a ga-aghọta n’oge ahụ e gosipụtara dịka “oge nke ọgwụgwụ”.

Rome is revealed as it is represented prophetically within its prophetic time. “Time, times and dividing of time”, “forty-two months”, “twelve hundred and sixty days”, and “three and a half years” are some of the various symbols that represent the period when the papacy ruled during the Dark Ages. The period of time that links the movement of the Millerites to the movement of the one hundred and forty-four thousand is one hundred and twenty-six years. One hundred and twenty-six is also a symbol of twelve hundred and sixty days, for it is a tithe or a tenth of that amount. The one hundred and twenty-six years from the rebellion of 1863, unto the time appointed in 1989, identifies 1989 as God’s appointment with His last day people.

A na-ekpughe Rom dịka e si anọchi ya n’ụzọ amụma n’ime oge amụma ya. “Oge, oge dị iche iche, na nkewa nke oge”, “ọnwa iri anọ na abụọ”, “otu puku ụbọchị narị abụọ na iri isii”, na “afọ atọ na ọkara” bụ ụfọdụ n’ime akara dị iche iche na-anọchi anya oge ahụ papacy jiri chịa n’oge Ọchịchịrị. Oge ahụ jikọtara mmegharị ndị Millerite na mmegharị nke puku mmadụ otu narị na iri anọ na anọ bụ afọ otu narị na iri abụọ na isii. Otu narị na iri abụọ na isii bụkwa akara nke otu puku ụbọchị narị abụọ na iri isii, n’ihi na ọ bụ otu ụzọ n’ụzọ iri, ma ọ bụ otu n’ime ụzọ iri nke ọnụ ọgụgụ ahụ. Afọ otu narị na iri abụọ na isii site na nnupụisi nke 1863 ruo n’oge e kenyere na 1989 na-egosi 1989 dịka nhọpụta Chineke na ndị Ya nke ụbọchị ikpeazụ.

We will continue this study in the next article.

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

> “How shall we search the Scriptures? Shall we drive our stakes of doctrine one after another, and then try to make all Scripture meet our established opinions, or shall we take our ideas and views to the Scriptures, and measure our theories on every side by the Scriptures of truth? Many who read and even teach the Bible, do not comprehend the precious truth they are teaching or studying. Men entertain errors, when the truth is clearly marked out, and if they would but bring their doctrines to the word of God, and not read the word of God in the light of their doctrines, to prove their ideas right, they would not walk in darkness and blindness, or cherish error. Many give the words of Scripture a meaning that suits their own opinions, and they mislead themselves and deceive others by their misinterpretations of God’s word. As we take up the study of God’s word, we should do so with humble hearts. All selfishness, all love of originality, should be laid aside. Long-cherished opinions must not be regarded as infallible. It was the unwillingness of the Jews to give up their long established traditions that proved their ruin. They were determined not to see any flaw in their own opinions or in their expositions of the Scriptures; but however long men may have entertained certain views, if they are not clearly sustained by the written word, they should be discarded.

> “Òlee otú anyị ga-esi nyochaa Akwụkwọ Nsọ? Anyị ga-akwọrịrị mkpọrọgwụ nkuzi anyị otu n’otu, ma emesịa gbalịa ime ka Akwụkwọ Nsọ niile dakọrịta na echiche anyị ndị anyị guzobeworị, ka ọ bụ anyị ga-ewetara Akwụkwọ Nsọ echiche na echiche anyị, ma jiri Akwụkwọ Nsọ nke eziokwu tụọ ozizi anyị n’akụkụ niile? Ọtụtụ ndị na-agụ, ọbụna ndị na-akụzikwa Bible, anaghị aghọta eziokwu dị oké ọnụ ahịa ha na-akụzi ma ọ bụ na-amụ. Ndị mmadụ na-anabata njehie, ebe a kọwapụtawo eziokwu nke ọma, ma ọ bụrụ na ha ga-ebute ozizi ha n’okwu Chineke, ghara ịgụkwa okwu Chineke n’ìhè nke ozizi ha, iji gosi na echiche ha ziri ezi, ha agaghị eje ije n’ọchịchịrị na ìsì, ma ọ bụ jigide njehie. Ọtụtụ na-enye okwu Akwụkwọ Nsọ ihe ọ pụtara nke dabara na echiche nke ha, ma ha na-eduhie onwe ha ma na-eduhiekwa ndị ọzọ site n’ịkọwa okwu Chineke n’ụzọ na-ezighị ezi. Mgbe anyị na-amalite ọmụmụ okwu Chineke, anyị kwesịrị ime ya n’obi dị umeala n’obi. A ghaghị iwepụ ọdịmma onwe onye niile, ịhụnanya niile nke ịbụ onye pụrụ iche n’echiche. E kwesịghị ile echiche ndị e cherịsiri ogologo oge anya dị ka ndị na-apụghị ihie ụzọ. Ọ bụ enweghị njikere nke ndị Juu ịhapụ omenala ha ndị e guzobeworị kemgbe ogologo oge ka wetara mbibi ha. Ha kpebisiri ike na ha agaghị ahụ ntụpọ ọ bụla n’echiche nke ha ma ọ bụ n’ịkọwa ha Akwụkwọ Nsọ; ma n’agbanyeghị ogologo oge ndị mmadụ nwere ike isi jidesie ụfọdụ echiche ike, ọ bụrụ na okwu edere ede akwadoghị ha n’ụzọ doro anya, a ghaghị ịjụ ha.”

> “Those who sincerely desire truth will not be reluctant to lay open their positions for investigation and criticism, and will not be annoyed if their opinions and ideas are crossed. This was the spirit cherished among us forty years ago. We would come together burdened in soul, praying that we might be one in faith and doctrine; for we knew that Christ is not divided. One point at a time was made the subject of investigation. Solemnity characterized these councils of investigation. The Scriptures were opened with a sense of awe. Often we fasted, that we might be better fitted to understand the truth. After earnest prayer, if any point was not understood, it was discussed, and each one expressed his opinion freely; then we would again bow in prayer, and earnest supplications went up to heaven that God would help us to see eye to eye, that we might be one, as Christ and the Father are one. Many tears were shed. If one brother rebuked another for his dullness of comprehension in not understanding a passage as he understood it, the one rebuked would afterward take his brother by the hand, and say, ‘Let us not grieve the Holy Spirit of God. Jesus is with us; let us keep a humble and teachable spirit;’ and the brother addressed would say, ‘Forgive me, brother, I have done you an injustice.’ Then we would bow down in another season of prayer. We spent many hours in this way. We did not generally study together more than four hours at a time, yet sometimes the entire night was spent in solemn investigation of the Scriptures, that we might understand the truth for our time. On some occasions the Spirit of God would come upon me, and difficult portions were made clear through God’s appointed way, and then there was perfect harmony. We were all of one mind and one Spirit.

> “Ndị ji ezi obi na-achọ eziokwu agaghị ala azụ imeghe ọnọdụ ha ka e nyochaa ma kọọ ha ikpe, ha agaghịkwa ewe iwe ma ọ bụrụ na a jụrụ echiche na echiche ha. Nke a bụ mmụọ e ji nwee n’etiti anyị afọ iri anọ gara aga. Anyị na-abịakọta ọnụ mgbe mkpụrụobi anyị juru ibu, na-ekpe ekpere ka anyị bụrụ otu n’okwukwe na n’ozizi; n’ihi na anyị maara na Kraịst ekewaghị ekewa. A na-ewere otu isiokwu n’otu oge mee ya ihe a na-enyocha. Uche dị nsọ na njọgbu dị omimi bụ ihe na-akọwa nzukọ ndị a nke nyocha. E mepere Akwụkwọ Nsọ n’ime mmetụta nke nsọpụrụ na egwu nsọ. Ọtụtụ mgbe anyị na-ebu ọnụ, ka e wee mee ka anyị kwekọọ nke ọma ịghọta eziokwu ahụ. Mgbe ekpere siri ike gasịrị, ma ọ bụrụ na a ghọtaghị isi okwu ọ bụla, a na-atụle ya, onye ọ bụla na-ekwupụtakwa echiche ya n’efu; mgbe ahụ anyị na-ehulata ọzọ n’ekpere, arịrịọ siri ike ebili kwa eluigwe ka Chineke nyere anyị aka ịhụ otu ihe n’otu ụzọ, ka anyị wee bụrụ otu, dịka Kraịst na Nna bụ otu. A kwara ọtụtụ anya mmiri. Ọ bụrụ na otu nwanna asị ibe ya mba n’ihi nwayọọ ya n’ịghọta ihe, n’ihi na ọ ghọtaghị otu akụkụ Akwụkwọ Nsọ dịka ya onwe ya siri ghọta ya, onye ahụ a sịrị mba ga-emecha jide nwanna ya aka, sị, ‘Ka anyị ghara iwute Mmụọ Nsọ nke Chineke. Jisọs nọnyere anyị; ka anyị debe mmụọ dị umeala n’obi na nke a pụrụ izi ihe;’ nwanna ahụ a gwara okwu ahụ ga-asịkwa, ‘Gbaghara m, nwanna, emejọọla m gị.’ Mgbe ahụ anyị ga-ehulata ala n’oge ọzọ nke ekpere. Anyị na-etinye ọtụtụ awa n’ụzọ a. N’ozuzu, anyị anaghị amụkọ ihe ọnụ karịa awa anọ n’otu oge; ma mgbe ụfọdụ, a na-etinye abalị dum n’nnyocha dị nsọ nke Akwụkwọ Nsọ, ka anyị wee ghọta eziokwu maka oge anyị. N’oge ụfọdụ, Mmụọ nke Chineke ga-abịakwasị m, a na-eme ka akụkụ ndị siri ike doo anya site n’ụzọ Chineke họpụtara, mgbe ahụkwa e nwee nkwekọ zuru oke. Anyị niile bụ otu uche na otu Mmụọ.”

> “We sought most earnestly that the Scriptures should not be wrested to suit any man’s opinions. We tried to make our differences as slight as possible by not dwelling on points that were of minor importance, upon which there were varying opinions. But the burden of every soul was to bring about a condition among the brethren which would answer the prayer of Christ that his disciples might be one as he and the Father are one. Sometimes one or two of the brethren would stubbornly set themselves against the view presented, and would act out the natural feelings of the heart; but when this disposition appeared, we suspended our investigations and adjourned our meeting, that each one might have an opportunity to go to God in prayer, and without conversation with others, study the point of difference, asking light from heaven. With expressions of friendliness we parted, to meet again as soon as possible for further investigation. At times the power of God came upon us in a marked manner, and when clear light revealed the points of truth, we would weep and rejoice together. We loved Jesus; we loved one another.

> “Anyi ji ike nile nke obi chọọ ka e ghara ịgbagọ Akwụkwọ Nsọ ka ọ dabara n’echiche mmadụ ọ bụla. Anyị gbalịrị ime ka ihe dị iche n’etiti anyị bụrụ nke nta dịka o kwere mee site n’ịghara ịkwụsị uche n’ihe ndị dị ntakịrị mkpa, bụ́ ebe echiche dị iche iche nọ. Ma ibu dị n’obi mkpụrụ obi ọ bụla bụ iweta ọnọdụ n’etiti ụmụnna nke ga-aza ekpere Kraịst, ka ndị na-eso ụzọ ya bụrụ otu dịka Ya na Nna ahụ bụ otu. Mgbe ụfọdụ otu ma ọ bụ abụọ n’ime ụmụnna ahụ na-eji isi ike eguzo megide echiche e wetara n’ihu, ma na-eme ihe sitere n’echiche anụ ahụ nke obi; ma mgbe agwa a pụtara, anyị na-akwụsị nyocha anyị ma yigharịa nzukọ anyị, ka onye ọ bụla nwee ohere ịgakwuru Chineke n’ekpere, ma na-enweghị mkparịta ụka na ndị ọzọ, mụọ isi ihe dị iche ahụ, na-arịọ ìhè sitere n’eluigwe. Site n’okwu nke ịdị enyi ka anyị kewara, iji zukọta ọzọ ozugbo o kwere mee maka nyocha ọzọ. N’oge ụfọdụ ike Chineke bịakwutere anyị n’ụzọ doro anya pụrụ iche, ma mgbe ìhè doro anya kpughere isi ihe nke eziokwu, anyị na-akwa ákwá ma na-aṅụrịkọta ọṅụ ọnụ. Anyị hụrụ Jisọs n’anya; anyị hụrụ ibe anyị n’anya.”

> “In those days God wrought for us, and the truth was precious to our souls. It is necessary that our unity today be of a character that will bear the test of trial. We are in the school of the Master here, that we may be trained for the school above. We must learn to bear disappointment in a Christ-like manner, and the lesson taught by this will be of great importance to us.

> “N’ụbọchị ndị ahụ, Chineke rụrụ ọrụ n’ihi anyị, eziokwu wee bụrụ ihe dị oké ọnụ ahịa nye mkpụrụ obi anyị. Ọ dị mkpa ka ịdị n’otu anyị taa bụrụ nke ụdị ga-eguzogide nnwale nke ọnwụnwa. Anyị nọ n’ụlọ akwụkwọ nke Nna-ukwu ebe a, ka e wee zụọ anyị maka ụlọ akwụkwọ nke dị n’elu. Anyị ga-amụta iburu mmechuihu n’ụzọ yiri nke Kraịst, ihe ọmụmụ nke a ga-akụzikwa ga-abụ ihe dị oké mkpa nye anyị.

> “We have many lessons to learn, and many, many to unlearn. God and heaven alone are infallible. Those who think that they will never have to give up a cherished view, never have occasion to change an opinion, will be disappointed. As long as we hold to our own ideas and opinions with determined persistency, we cannot have the unity for which Christ prayed.” Review and Herald, July 26, 1892.

> “Anyi nwere ọtụtụ ihe mmụta anyị ga-amụta, na ọtụtụ, ọtụtụkwa ihe anyị ga-amụtaghachi n’uche anyị. Naanị Chineke na eluigwe bụ ndị na-adịghị emehie emehie. Ndị na-eche na ha agaghị ama mgbe ọ bụla ịhapụ echiche ha hụrụ n’anya nke ukwuu, na na ha agaghị enwe oge ọ bụla ha ga-agbanwe echiche ha, ga-enwe nkụda mmụọ. Oge niile anyị na-ejidesi echiche na uche nke anyị ike n’ịkwụsi ike siri ike, anyị apụghị inwe ịdị n’otu ahụ Kraịst kpeere ekpere maka ya.” Review and Herald, July 26, 1892.

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