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# The Book of Daniel - Number Two

Akwụkwọ Daniel - Nọmba Abụọ

Paganism

Okpukpe Arụsị

Author

Jeff Pippenger

Published

November 23, 2023

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I intend to demonstrate how the “seven times” of Leviticus twenty-six is “hidden in plain sight” in the book of Daniel, while also identifying that it was hidden through the human instruments which God employed in presenting “the stone” that is stumbled over in the book of Daniel. To follow the light of this presentation requires “integrity.” The definition of integrity that I am suggesting, would be defined as consistency in one’s actions, values, methods, and principles. It would demand that we adhere to what is revealed within God’s Word, even when it does not agree with human ideas that contradict God’s Word.

Ebumnobi m bụ igosi otú “oge asaa” nke Levitikọs iri abụọ na isii siri “zoro ezo n’ebe a na-ahụ anya nke ọma” n’akwụkwọ Daniel, ebe m na-akọwapụtakwa na e zoro ya ezo site n’aka ngwáọrụ mmadụ ndị Chineke jiri n’iweta “nkume” ahụ a na-asụ ngọngọ n’ihi ya n’akwụkwọ Daniel. Iji soro ìhè nke ngosi a chọrọ “izugbe omume.” Nkọwa izugbe omume m na-atụ aro ga-abụ nke a kọwara dịka ịdịgide n’otu n’omume mmadụ, n’ụkpụrụ bara uru ya, n’ụzọ ya si eme ihe, na n’usoro ụkpụrụ ya. Ọ ga-achọ ka anyị rapara n’ihe e kpughere n’Okwu Chineke, ọbụna mgbe ọ na-ekwekọghị n’echiche mmadụ ndị na-emegide Okwu Chineke.

> “Strict integrity should be cherished by every student. Every mind should turn with reverent attention to the revealed word of God. Light and grace will be given to those who thus obey God. They will behold wondrous things out of His law. Great truths that have lain unheeded and unseen since the day of Pentecost, are to shine from God’s word in their native purity. To those who truly love God the Holy Spirit will reveal truths that have faded from the mind, and will also reveal truths that are entirely new. Those who eat the flesh and drink the blood of the Son of God will bring from the books of Daniel and Revelation truth that is inspired by the Holy Spirit. They will start into action forces that cannot be repressed. The lips of children will be opened to proclaim the mysteries that have been hidden from the minds of men. The Lord has chosen the foolish things of this world to confound the wise, and the weak things of the world to confound the mighty.” The Fundamentals of Christian Education, 474.

> “A ga-eji ezi ntụkwasị obi siri ike kpọrọ ihe site n’aka nwa akwụkwọ ọbụla. Uche ọbụla kwesịrị ịtụgharị na Okwu Chineke e kpughere ekpughe nlebara anya juputara n’nsọpụrụ. A ga-enye ndị na-erube isi Chineke n’ụzọ dị otu a ìhè na amara. Ha ga-ahụ ihe ndị dị ebube n’iwu Ya. Eziokwu ndị ukwu ndị e leghara anya ma ghara ịhụ kemgbe ụbọchị Pentikọst ga-enwu site n’Okwu Chineke n’ịdị ọcha ha e sitere mụọ ha. Nye ndị na-ahụ Chineke n’anya n’eziokwu, Mmụọ Nsọ ga-ekpughe eziokwu ndị siworo n’uche pụọ, Ọ ga-ekpughekwa eziokwu ndị dị ọhụrụ kpamkpam. Ndị na-eri anụ ahụ ma na-aṅụ ọbara nke Ọkpara Chineke ga-ewepụta site n’akwụkwọ Daniel na Mkpughe eziokwu nke Mmụọ Nsọ kpaliri. Ha ga-ebido ime ka ike ndị a rụọ ọrụ, ike ndị a na-apụghị igbochi egbochi. A ga-emeghe egbugbere ọnụ ụmụntakịrị ikwusa ihe omimi ndị e zoro ezo n’uche mmadụ. Onyenwe anyị ahọrọwo ihe nzuzu nke ụwa a ime ka ndị amamihe nwee ihere, na ihe ndị na-adịghị ike nke ụwa ime ka ndị dị ike nwee ihere.” The Fundamentals of Christian Education, 474.

An easy example of both the human error that is found in the book of Daniel, and the unwillingness to adhere to God’s Word, can be found in the word translated as “daily” in Daniel chapter eight. Integrity would demand that if Ellen White commented on that word, as she does, that as Seventh-day Adventists that profess to uphold the Spirit of Prophecy, we would automatically use her commentary on the word to direct our understanding.

Ihe atụ dị mfe nke ma njehie mmadụ a hụrụ n’akwụkwọ Daniel, ma enweghị ọchịchọ ịrapagidesi n’Okwu Chineke ike, pụrụ ịchọta n’okwu a sụgharịrị dị ka “kwa ụbọchị” n’isi nke asatọ nke Daniel. Iguzosi ike n’eziokwu ga-achọ ka ọ bụrụ na Ellen White kwuru okwu banyere okwu ahụ, dịka ọ na-eme, na anyị, dịka ndị Seventh-day Adventist na-ekwupụta na anyị na-akwado Mmụọ nke Amụma, ga-akpaghị aka jiri nkọwa ya banyere okwu ahụ duzie nghọta anyị.

> “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, n’ihe metụtara ‘Daily,’ na okwu ahụ bụ ‘àjà’ bụ ihe amamihe mmadụ tinyere, ma na ọ bụghị nke dị n’ime ederede ahụ; nakwa na Onyenwe anyị nyere echiche ziri ezi banyere ya nye ndị kpọsara mkpu awa ikpe. Mgbe ịdị n’otu dị, tupu 1844, ihe fọrọ nke nta ka ọ bụrụ mmadụ niile dị n’otu n’echiche ziri ezi banyere ‘Daily;’ ma kemgbe 1844, n’ime ọgba aghara ahụ, a nabatala echiche ndị ọzọ, ọchịchịrị na mgbagwoju anya esokwaa.” Review and Herald, November 1, 1850.

We could spend a great deal of time on these two sentences, for when they finally get placed in the book Early Writings, the human editors have placed a misguided definition of what is stated, but that is another story. For our purposes we simply wish to point out two relevant points. The first point is that Sister White says “the word “sacrifice” was supplied by man’s wisdom, and does not belong to the text.”

Anyị pụrụ iwepụta nnukwu oge n’elu ahịrịokwu abụọ a, n’ihi na mgbe e mesịrị e tinyere ha n’akwụkwọ *Early Writings*, ndị nchịkọta mmadụ etinyela nkọwa na-eduhie ụzọ banyere ihe e kwupụtara, ma nke ahụ bụ akụkọ ọzọ. Maka ebumnuche anyị ebe a, anyị chọrọ naanị igosi isi ihe abụọ dị mkpa. Isi nke mbụ bụ na Nwanyị White na-ekwu na “okwu ahụ bụ ‘sacrifice’ bụ ihe amamihe mmadụ tinyere, ọ bụghịkwa nke ederede ahụ.”

> 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 na-ekwu okwu, Ruo ole mgbe ka ọhụ a ga-adị banyere àjà nsure ọkụ a na-achụ kwa ụbọchị, na njehie ahụ nke mbibi, nke na-enye ma ebe nsọ ma usuu ahụ ka a zọda n’okpuru ụkwụ? Daniel 8:13.

The previous verse is the question that elicits the answer of verse fourteen, and that answer represents the central pillar and foundation of Adventism. And in the very question that produces that great light represented as the central pillar of Adventism, we are informed that human wisdom has made an error by placing an added word into the translation of the verse.

Amaokwu gara aga bụ ajụjụ nke na-akpalite azịza nke amaokwu nke iri na anọ, ma azịza ahụ na-anọchi anya ogidi etiti na ntọala nke Adventizim. Ma n’ime ajụjụ ahụ n’onwe ya nke na-amịpụta nnukwu ìhè ahụ a na-anọchi anya dị ka ogidi etiti nke Adventizim, a na-agwa anyị na amamihe mmadụ emehiela site n’itinye otu okwu agbakwunyere n’ime ntụgharị asụsụ nke amaokwu ahụ.

There are literally hundreds of added words in the translation of the 1611 KJV Bible, but there is only one time that God identifies any of those hundreds of added words as erroneous. And it is clear it was an error that was produced by the human side of the combination of humanity and divinity which produced the Word of God. More significant is that there would be no need for any inspired commentary on the added word “sacrifice” if it were not something that produced an incorrect understanding of the verse. It is clear that it does, for the inspired commentary not only identifies that the word should not be there, but also identifies that “those who gave the judgment hour cry,” were given “the correct view” of the “daily” by the Lord. Integrity demands that we use those two sentences just as they read.

E nwere n’eziokwu ọtụtụ narị okwu agbakwunyere n’ime nsụgharị nke Baịbụl KJV nke 1611, ma naanị otu oge ka Chineke ji kpọọ nke ọ bụla n’ime ọtụtụ narị okwu ndị ahụ agbakwunyere dị ka nke na-ezighị ezi. O dokwara anya na ọ bụ njehie e sitere n’akụkụ mmadụ nke njikọta mmadụ na ịdị nsọ nke mụrụ Okwu Chineke mepụta. Nke ka mkpa bụ na a gaghị enwe mkpa maka nkọwa mmụọ nsọ ọ bụla banyere okwu agbakwunyere ahụ bụ “àjà” ma ọ bụrụ na ọ bụghị ihe kpatara nghọta na-ezighị ezi banyere amaokwu ahụ. O doro anya na ọ na-eme nke ahụ, n’ihi na nkọwa ahụ sitere n’ike mmụọ nsọ ọ bụghị naanị na-egosi na okwu ahụ ekwesịghị ịdị ebe ahụ, kama ọ na-egosikwa na “ndị ahụ kpọsara mkpu awa ikpe,” ka Onyenwe anyị nyere “echiche ziri ezi” banyere “nke a na-eme kwa ụbọchị.” Nkwụsi ike n’ezi omume na-achọ ka anyị jiri ahịrịokwu abụọ ahụ kpọmkwem dịka e si gụọ ha.

Those who gave the judgment hour cry identified “the daily” as a symbol representing paganism or pagan Rome, depending on the context where it is located. The word translated as “daily” occurs five times in the book of Daniel. All five occurrences are as a noun. The word occurs one hundred and four times in God’s Word, and ninety-nine times it is used as an adjective, but in the book of Daniel alone, it is used as a noun. The men who translated the King James Bible saw the word ninety-nine times as an adjective, so when it came to the book of Daniel, they attempted to make it an adjective in order to agree with all the other times it occurred as an adjective. In order to do that, they added the word “sacrifice.” But God, through Ellen White, said that “sacrifice” should be omitted, which would mean that “the daily” is to be understood as a noun.

Ndị ahụ kpọsara mkpu awa ikpe ahụ kọwara “ihe a na-eme kwa ụbọchị” dị ka ihe nnọchianya na-anọchi anya ekpere arụsị ma ọ bụ Rom nke arụsị, dabere n’ọnọdụ e debere ya. Okwu a sụgharịrị dịka “kwa ụbọchị” pụtara ugboro ise n’akwụkwọ Daniel. Ugboro ise ahụ niile ọ pụtara dị ka aha. Okwu ahụ pụtara ugboro otu narị na anọ n’Okwu Chineke, ma ugboro iri itoolu na itoolu e ji ya mee nkọwa, ma n’akwụkwọ Daniel naanị, e ji ya dịka aha. Ndị nwoke ndị sụgharịrị Bible King James hụrụ okwu ahụ ugboro iri itoolu na itoolu dịka nkọwa, ya mere mgbe ha rutere n’akwụkwọ Daniel, ha gbalịrị ime ka ọ bụrụ nkọwa ka o kwekọọ na ugboro ndị ọzọ niile ọ pụtara dịka nkọwa. Iji mee nke ahụ, ha gbakwụnyere okwu ahụ bụ “àjà.” Ma Chineke, site n’aka Ellen White, kwuru na a ga-ahapụ “àjà” ahụ, nke ga-apụta na a ghaghị ịghọta “ihe a na-eme kwa ụbọchị” dịka aha.

Those who stand opposed to God’s counsel on this word within Adventism define the word as a symbol of Christ’s heavenly sanctuary ministry, but those who gave the judgment hour cry correctly defined it as paganism. Adventism today uses a symbol of a satanic power to represent Christ!

Ndị na-emegide ndụmọdụ Chineke banyere okwu a n’ime Adventism na-akọwa okwu ahụ dị ka ihe nnọchianya nke ozi Kraịst n’ụlọ nsọ eluigwe, ma ndị kpọsara mkpu awa ikpe ziri ezi kọwara ya dị ka ikpere arụsị. Adventism taa na-eji ihe nnọchianya nke ike Setan na-anọchi anya Kraịst!

Through erroneous human logic, the true understanding of the word translated as “the daily” has been hidden from Adventism. Adventists that base their prophetic study on subjects that occur randomly through the years in their Sabbath School quarterlies lazily drink the Kool-Aid that is dished out through those quarterlies, and which are confirmed by pastors who themselves have not the integrity necessary to allow any input from the comments on the subject by Sister White.

Site n’echiche mmadụ nke hiere ụzọ, ezoro nghọta eziokwu nke okwu a sụgharịrị dịka “ihe a na-eme kwa ụbọchị” n’aka Adventizim. Ndị Adventist ndị na-adabere n’ịmụ amụma ha n’isiokwu ndị na-apụta n’enweghị usoro n’afọ dị iche iche n’akwụkwọ ọmụmụ Sabbath School ha nke nkeji atọ n’afọ, na-aṅụ nwayọọ nwayọọ ihe ọjọọ a kwadebere ha n’akwụkwọ ndị ahụ, nke ndị ụkọchukwu na-akwadowa kwa, bụ́ ndị n’onwe ha na-enweghị iguzosi ike n’ezi omume dị mkpa iji kwe ka a nabata ihe ọ bụla sitere n’ihe Nwanyị White kwuru banyere isiokwu ahụ.

The history of the controversy of “the daily” reached the turning point around 1911, where Sister White directly stated that those who had rejected the pioneer understanding of “the daily” as paganism, and who were teaching that “the daily” represented Christ’s sanctuary ministry, had received their understanding from “angels that were expelled from heaven” (20 MR 17).

Akụkọ ihe mere eme nke esemokwu banyere “the daily” rutere n’ebe ntụgharị ya dị ihe dị ka afọ 1911, mgbe Nwanneanyị White kwuru kpọmkwem na ndị jụrụ nghọta ndị ọsụ ụzọ banyere “the daily” dịka ikpere arụsị, ma na-akụzi na “the daily” nọchiri anya ozi Kraịst n’ụlọ nsọ, natara nghọta ha n’aka “ndị mmụọ ozi a chụpụrụ n’eluigwe” (20 MR 17).

The truth of “the daily” has been identified clearly by Sister White, and she teaches that “holy angels” guided the mind of William Miller and that “angels expelled from heaven” guide the minds of those who teach that “the daily” represents Christ’s heavenly sanctuary ministry. The truth of “the daily”, as presented by those who gave the judgment hour cry, was discovered by William Miller.

E mere ka E. G. White kọwara nke ọma eziokwu banyere “ihe a na-eme kwa ụbọchị,” ọ na-akụzikwa na “ndị mmụọ ozi dị nsọ” duziri uche William Miller, nakwa na “ndị mmụọ ozi a chụpụrụ n’eluigwe” na-eduzi uche ndị na-akụzi na “ihe a na-eme kwa ụbọchị” na-anọchi anya ozi Kraịst n’ebe nsọ nke eluigwe. Eziokwu banyere “ihe a na-eme kwa ụbọchị,” dịka ndị kpọrọ òkù awa ikpe si gosipụta ya, bụ William Miller chọpụtara ya.

> “I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ &c. I read on, and thought I should find no light on the text; finally I came to 2 Thess. ii, 7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ &c. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.” Second Advent Manual, 66.

> “Agụrụ m gaa n’ihu, ma enweghị m ike ịhụ ọnọdụ ọ bụla ọzọ nke e hụrụ ya [ihe a na-akpọ daily] ma e wezụga n’ime Daniel. Mgbe ahụ, [site n’enyemaka nke concordance] ewere m okwu ndị ahụ nke so ya n’ọdịnaya, ‘wepụ;’ ọ ga-ewepụ daily; ‘site n’oge a ga-ewepụ daily,’ wdg. Agụrụ m gaa n’ihu, ma echere m na agaghị m ahụ ìhè ọ bụla banyere akụkụ Akwụkwọ Nsọ ahụ; n’ikpeazụ, abịara m na 2 Thess. ii, 7, 8. ‘N’ihi na ihe omimi nke ajọ omume amalitelarị ịrụ ọrụ; naanị onye ahụ nke na-egbochi ugbu a ga-anọgide na-egbochi, ruo mgbe a ga-ewepụ ya n’ụzọ, mgbe ahụ ka a ga-ekpughe onye ajọ omume ahụ,’ wdg. Ma mgbe m rutere n’akụkụ Akwụkwọ Nsọ ahụ, Ewoo, ka eziokwu ahụ siri doo anya ma dị ebube! Lee ya! Nke ahụ bụ daily! Ọfọn, ugbu a, gịnị ka Pọl pụtara site n’okwu ahụ, ‘onye ahụ nke na-egbochi ugbu a,’ ma ọ bụ na-egbochi? Site n’‘onye mmehie,’ na ‘onye ajọ omume ahụ,’ a na-ekwu maka Papacy. Ọfọn, gịnị bụ ihe ahụ nke na-egbochi ka e kpughee Papacy? Gịnị mere, ọ bụ Ikpere arụsị; ya mere, ‘daily’ aghaghị ịpụta Ikpere arụsị.” Second Advent Manual, 66.

What is really sobering about Miller’s discovery that “the daily” represented paganism, is where he found the truth. He found it in the passage of the apostle Paul’s writings where Paul not only defines “the daily” as paganism, but it is the passage identifying that those who received not the love of the truth, receive strong delusion. The acceptance of “the daily” as a symbol of Christ’s sanctuary ministry, the definition that came from angels that were expelled from heaven, is the symbol of those in Adventism who have not the integrity necessary to rightly divide the word of truth, and therefore are already destined to receive strong delusion.

Ihe na-eme ka nchọpụta Miller na “ihe a na-eme kwa ụbọchị” nọchiri anya ikpere arụsị bụrụ nke na-akpali oke egwu n’ezie, bụ ebe ọ hụrụ eziokwu ahụ. Ọ hụrụ ya n’akụkụ Akwụkwọ Ozi onyeozi Pọl, ebe Pọl ọ bụghị nanị na-akọwa “ihe a na-eme kwa ụbọchị” dịka ikpere arụsị, kama ọ bụkwa akụkụ ahụ nke na-egosi na ndị na-anataghị ịhụnanya nke eziokwu na-anata aghụghọ dị ike. Ịnakwere “ihe a na-eme kwa ụbọchị” dịka ihe nnọchianya nke ozi Kraịst n’ebe nsọ Ya, nkọwa ahụ nke sitere n’aka ndị mmụọ ozi a chụpụrụ n’eluigwe, bụ ihe nnọchianya nke ndị nọ n’ime Adventism ndị na-enweghị iguzosi ike n’ezi ihe dị mkpa iji kee okwu nke eziokwu nke ọma, ya mere, a kara ha aka inweta aghụghọ dị ike.

I do not want to sidetrack the point we are seeking to identify. That point is that the “seven times” that is identified in the same vision where “the daily” is located has been hidden by human hands, though it remains in plain sight. This was simply an easy example of how a human translation error made long centuries ago, that is thereafter manipulated in human minds by angels that were expelled from heaven, is used today at this crucial time just before the final crisis at the end of the world, to blind minds to truth that is actually in plain sight.

Achọghị m ịdọpụ isi okwu anyị na-achọ ịmata. Isi okwu ahụ bụ na “oge asaa” ahụ a kọwara n’otu ọhụụ ahụ ebe “ihe a na-eme kwa ụbọchị” dị ka e debere, ka aka mmadụ zoro ezo, ọ bụ ezie na ọ ka nọ n’ihu onye ọbụla. Nke a bụ nanị ihe atụ dị mfe nke otú njehie n’ịsụgharị mmadụ mere ọtụtụ narị afọ gara aga, nke mmụọ ozi ndị a chụpụrụ n’eluigwe ji emechaa gbanwee n’uche mmadụ, si bụrụ ihe a na-eji taa n’oge a dị oke mkpa tupu nsogbu ikpeazụ ahụ n’ọgwụgwụ ụwa, ime ka uche ghara ịhụ eziokwu nke dị n’ezie n’ihu onye ọbụla.

In the 1910 time period the rebellion of “the daily” was just getting under way, W. W. Prescott and A. G. Daniells were spearheading the satanic work of rejecting the foundational understanding of “the daily.” The following article is a letter from that very time, where Sister White addresses the satanic view that “the daily” in the book of Daniel represents Christ’s sanctuary work. At that time the two men were pushing the idea of going into the old pioneer books and changing the pioneer understanding to their new satanic definition. It is my hope that we can exercise integrity as we read the article.

N’oge nke afọ 1910, nnupụisi nke “ihe a na-eme kwa ụbọchị” ka na-amalite ịga n’ihu, W. W. Prescott na A. G. Daniells nọ n’isi na-akwalite ọrụ Setan nke ịjụ nghọta ntọala banyere “ihe a na-eme kwa ụbọchị.” Isiokwu na-esonụ bụ akwụkwọ ozi sitere kpọmkwem n’oge ahụ, ebe Nwanyị White na-aza echiche Setan na “ihe a na-eme kwa ụbọchị” n’akwụkwọ Daniel na-anọchi anya ọrụ Kraịst n’ebe nsọ Ya. N’oge ahụ ndị ikom abụọ ahụ na-akwali echiche nke ịbanye n’akwụkwọ ndị ọsụ ụzọ ochie ma gbanwee nghọta ndị ọsụ ụzọ ka o bụrụ nkọwa ọhụrụ ha nke sitere n’aka Setan. Ọ bụ olileanya m na anyị ga-enwe ike igosipụta ezi iguzosi ike n’ezi omume ka anyị na-agụ isiokwu ahụ.

> “At this stage of our experience we are not to have our minds drawn away from the special light given [us] to consider at the important gathering of our conference. And there was Brother Daniells, whose mind the enemy was working; and your mind and Elder Prescott’s mind were being worked by the angels that were expelled from heaven. Satan’s work was to divert your minds that jots and tittles should be brought in which the Lord did not inspire you to bring in. They were not essential. But this meant much to the cause of truth. And the ideas of your minds, if you could be drawn away to jots or tittles, is a work of Satan’s devising. To correct little things in the books written, you suppose would be doing a great work. But I am charged, Silence is eloquence.

> “N’oge a nke ahụmahụ anyị a, a gaghị ekwe ka uche anyị dọpụ n’ìhè pụrụ iche e nyere [anyị] ka anyị tụlee n’oge nnọkọ dị mkpa nke nzukọ anyị. Ma e nwere Nwanna Daniells, onye iro ahụ na-arụ ọrụ n’uche ya; a na-arụkwa ọrụ n’uche gị na n’uche Okenye Prescott site n’aka ndị mmụọ ozi ahụ a chụpụrụ n’eluigwe. Ọrụ Setan bụ iduhie uche unu ka e webata mkpụrụokwu nta na nkebiokwu nta ndị Onye-nwe-adịghị akpali unu iweta. Ha abụghị ihe ndị dị mkpa. Ma nke a pụtara ukwuu n’ihe gbasara ọrụ eziokwu ahụ. Ma echiche nke uche unu, ma ọ bụrụ na a pụrụ iduhie unu gaa n’ihe gbasara mkpụrụokwu nta ma ọ bụ nkebiokwu nta, bụ ọrụ nke aghụghọ Setan. Idozi obere ihe ndị dị n’akwụkwọ ndị e dere, unu na-eche na ọ ga-abụ ime nnukwu ọrụ. Ma e nyere m iwu, Ịgbachi nkịtị bụ nkwupụta okwu kacha nwee ike.

> “I am to say, Stop your picking flaws. If this purpose of the devil could only be carried out, then [it] appears to you [that] your work would be considered as most wonderful in conception. It was the enemy’s plan to get all the supposed objectionable features where all classes of minds did not agree.

> “A ga m asị, Kwụsị inyocha mmejọ. Ọ bụrụ na a ga-enwe ike imezu nzube a nke ekwensu, mgbe ahụ ọ na-adị unu ka ọrụ unu ga-agụnye dị ka ihe kasị dị ịtụnanya n’echiche ya. Ọ bụ atụmatụ nke onye iro ka ewetara ihe niile a na-eche na ha bụ akụkụ ndị a pụrụ ịjụ ajụjụ ebe ụdị uche nile na-ekwenyeghị.”

> “And what then? The very work that pleases the devil would come to pass. There would be a representation given to the outsiders not of our faith just what would suit them, that would develop traits of character which would cause great confusion and occupy the golden moments which should be used zealously to bring the great message before the people. The presentations upon any subject we have worked upon could not all harmonize, and the results would be to confuse the minds of believers and unbelievers. This is the very thing that Satan had planned that should take place—anything that could be magnified as a disagreement.

> “Gịnịzi ka ọ ga-abụ? Otu ọrụ ahụ nke na-atọ ekwensu ụtọ ga-emezu. A ga-enye ndị nọ n’èzí ihe nnọchianya, ọ bụghị nke okwukwe anyị, kama nnọọ ihe ga-adabara ha, nke ga-amụpụta agwa ndị ga-ebute nnukwu mgbagwoju anya ma were oge ndị ahụ dị oké ọnụ ahịa nke kwesịrị iji n’ịrụsi ọrụ ike weta ozi ukwu ahụ n’ihu ndị mmadụ. Ngosipụta dị iche iche banyere isiokwu ọ bụla anyị rụsiri ọrụ ike n’elu ya agaghị enwe ike ịdịkọrịtanụ kpamkpam, nsonaazụ ya ga-abụkwa ịgbagwoju uche nke ndị kwere ekwe na ndị na-ekweghị ekwe. Nke a bụ kpọmkwem ihe Setan zubere ka o mee—ihe ọ bụla a pụrụ ime ka ọ pụta ìhè dịka esemokwu.”

> “Read Ezekiel, chapter 28. Now, here is a grand work, where strange spirits can figure. But the Lord has a work to [be] done to save perishing souls; and the places which Satan, disguised, could fill in, bringing confusion into our ranks, he will do to perfection, and all those little differences will become enlarged, prominent.

> “Gụọ Ezikiel, isi nke 28. Ugbu a, nke a bụ nnukwu ọrụ, ebe mmụọ ndị iju pụrụ ịrụpụta akụkụ. Ma Onyenwe anyị nwere ọrụ a ga-arụ iji zọpụta mkpụrụ obi ndị na-ala n’iyi; ma ọnọdụ ndị ahụ Setan, n’ime uwe mkpuchi, pụrụ ịjupụta, na-eweta mgbagwoju anya n’etiti ndị otu anyị, ọ ga-emezu nke ọma, ihe niile ndị ahụ bụ obere ọdịiche ga-ebuwanye ibu, bụrụkwa ihe pụtara ìhè.

> “And I was shown from the first that the Lord had given neither Elders Daniells nor Prescott the burden of this work. Should Satan’s wiles be brought in, should this “Daily” be such a great matter as to be brought in to confuse minds and hinder the advancement of the work at this important period of time? It should not, whatever may be. This subject should not be introduced, for the spirit that would be brought in would be forbidding, and Lucifer is watching every movement. Satanic agencies would commence his work and there would be confusion brought into our ranks. You have no call to hunt up the difference of opinion that is not a testing question; but your silence is eloquence. I have the matter all plainly before me. If the devil could involve any one of our own people on these subjects, as he has proposed to do, Satan’s cause would triumph. Now the work without delay is to be taken up and not a [difference] of opinion expressed.

> “E gosiri m site na mmalite na Onye-nwe-anyị enyebeghị ma Ndị Okenye Daniells ma ọ bụ Prescott ibu ọrụ a. Ò kwesị ka aghụghọ Setan bata, ò kwesịkwa ka “Daily” a bụrụ nnukwu okwu nke a ga-ebute ka o megharịa uche mmadụ ma gbochie ọganihu nke ọrụ ahụ n’oge a dị mkpa? O kwesịghị ịbụ otú ahụ, ihe ọ bụla ọ pụrụ ịbụ. E kwesịghị iwebata isiokwu a, n’ihi na mmụọ a ga-ebute ga-abụ nke igbochi, Lucifa nọkwa na-ele anya n’ihe ọ bụla a na-eme. Ngwá ọrụ Setan ga-amalite ọrụ ya, a ga-ebutekwa mgbagwoju anya n’ime ogige anyị. I nweghị ọkpụkpọ ịga ịchọ ọdịiche nke echiche nke na-abụghị ajụjụ nnwale; ma nkịtị gị bụ nkwuputa okwu. A na-egosi m okwu ahụ niile n’ụzọ doro anya. Ọ bụrụ na ekwensu nwee ike itinye onye ọbụla n’ime ndị nke anyị n’okwu ndị a, dịka o zubere ime, ihe Setan ga-emeri. Ugbu a, ọrụ ahụ kwesịrị ibido ozugbo, ma ghara ikwupụta [ọdịiche] nke echiche.”

> “Satan would inspire those men who have gone out from us to unite with evil angels and retard our work on unimportant questions, and what rejoicing [there] would be in the camp of the enemy. Press together, press together. Let every difference be buried. Our work now is to devote all our physical and brain-nerve power to put these differences out of the way, and all harmonize. If Satan could with his great unsanctified wisdom be permitted to get the least hold, [he would rejoice].

> “Setan ga-akpali ndị ikom ahụ ndị si n’etiti anyị pụọ ka ha jikọta onwe ha na ndị mmụọ ozi ọjọọ ma gbochie ọrụ anyị site n’ajụjụ ndị na-enweghị nnukwu mkpa, ma lee ụdị ọṅụ dị n’ogige onye iro. Kpọkọtanụ onwe unu, kpọkọtanụ onwe unu. Ka e lie ọdịiche ọbụla. Ọrụ anyị ugbu a bụ itinye ike anụ ahụ anyị niile na ike akwara-ụbụrụ anyị niile n’ịwepụ ọdịiche ndị a n’ụzọ, ka mmadụ nile wee dị n’otu nkwekọrịta. Ọ bụrụ na a ga-ekwe ka Setan, site n’amamihe ukwu ya nke a na-edoghị nsọ, jide ọbụna ntakịrị ebe, [ọ ga-aṅụrị ọṅụ].”

> “Now, when I saw how you were working, my mind took in the whole situation and the results if you should go forward and give the parties that have left us the least chance to bring confusion into our ranks. Your lack of wisdom would be just what Satan would have it. Your loud proclamation was not under the inspiration of the Holy Spirit. I was instructed to say to you that your picking flaws in the writings of men that have been led of God is not inspired of God. And if this is the wisdom that Elder Daniells would give to the people, by no means give him an official position, for he cannot reason from cause to effect. Your silence on this subject is your wisdom. Now, everything like picking flaws in the publications of men who are not alive is not the work God has given any of you to do. For if these men—Elders Daniells and Prescott—had followed the directions given in working the cities, there would have been many, very many, convinced of the truth and converted, able men that [now] are in positions where they never will be reached.

> “Ugbu a, mgbe m hụrụ otú unu si arụ ọrụ, uche m ghọtara ọnọdụ ahụ dum na ihe ga-esi na ya pụta ma ọ bụrụ na unu aga n’ihu ma nye ndị otu ndị hapụrụ anyị ọbụna ntakịrị ohere iweta mgbagwoju anya n’etiti ndị otu anyị. Enweghị amamihe unu ga-abụ kpọmkwem ihe Setan chọrọ. Mkpọsa unu nke olu ike esighị n’ike mmụọ nsọ nke Mmụọ Nsọ pụta. E nyere m ntụziaka ikwu unu na ịchọ mmejọ n’ihe odide ndị mmadụ ndị Chineke duru abụghị ihe sitere n’ike mmụọ nsọ nke Chineke. Ma ọ bụrụ na nke a bụ amamihe Elder Daniells ga-enye ndị mmadụ, n’ụzọ ọbụla e nyela ya ọkwá ọchịchị, n’ihi na ọ pụghị ịtụgharị uche site n’ihe kpatara ihe ruo n’ihe si na ya pụta. Ịnọ jụụ unu n’ihe gbasara isiokwu a bụ amamihe unu. Ugbu a, ihe ọbụla dị ka ịchọ mmejọ n’akwụkwọ e bipụtara nke ndị mmadụ ndị na-adịkwaghị ndụ abụghị ọrụ Chineke nyere onye ọbụla n’ime unu ka o mee. N’ihi na ọ bụrụ na ndị ikom a—Elders Daniells na Prescott—soro ntụziaka e nyere n’ọrụ n’obodo ndị ahụ, a gaara enwe ọtụtụ, ọtụtụ nnọọ, ndị ekwenyesiri ike n’eziokwu ahụ ma bụrụkwa ndị a tọghatara, ndị ikom nwere ike ndị [ugbu a] nọ n’ọnọdụ ebe a gaghị eru ha mgbe ọbụla.”

> “All the world is to be regarded as one great family. And when you have such a fountain of knowledge to draw from, why have you left the world to perish for years with the testimonies given by our Lord Jesus Christ? True religion teaches us to regard every man and woman as a person to whom we can do good.

> “A ga-ele ụwa nile anya dịka otu nnukwu ezinụlọ. Ma mgbe ị nwere isi iyi ihe ọmụma dị otu a ị ga-esi nọrọ na-aṅụ, gịnị mere i ji hapụ ụwa ka ọ laa n’iyi ruo ọtụtụ afọ, ebe e nyere ya àmà nile sitere n’aka Onyenwe anyị Jisọs Kraịst? Ezi okpukpe na-akụziri anyị ile nwoke na nwanyị ọbụla anya dịka mmadụ anyị pụrụ imere ezi ihe.

> “This has been in print many years: ‘A Balanced Mind,’ testimony to Elder Andrews. The mind may be cultivated to become a power to know when to speak and what burdens to take up and to bear, for Christ is your teacher. And I feared greatly for you [when I saw you] exalting your wisdom and pursuing a course to bring in differences of opinion. The Lord calls for wise men who can hold their peace when it [is] wisdom for them to do so. If you would be a whole man, you need sanctification through Jesus Christ. Now there is a work just started, and let wisdom be seen in every minister, in every president of [a] conference. But here was a work for you to take hold of years ago where you were needed to lift your voice for this very work. Christ gave all His people special directions what they shall do and the things they shall not do. And there is a little time left us to work out the righteousness of the Lord. You can understand the way of the Lord. I saw your purpose of carrying things after your own devising after you were placed as president. You had thought you would do wonderful things, which would be a work God had not placed in your hands to do. Now, your work is not to oppress but to release every necessity possible if the Lord has accepted you to serve. But you have very early given evidence that wisdom and sanctified judgment have not been manifested by you. You blazed out matters that would not be received unless the Lord should give light.

> “Nke a ebipụtawo kemgbe ọtụtụ afọ: ‘Uche Ziri Ezi,’ àmà e nyere Okenye Andrews. A pụrụ ịzụlite uche ka ọ bụrụ ike ịmata mgbe e kwesịrị ikwu okwu na ibu ndị a ga-eburu ma buo ha, n’ihi na Kraịst bụ Onye Ozizi gị. Ma atụrụ m gị egwu nke ukwuu [mgbe m hụrụ gị] ka ị na-ebuli amamihe nke onwe gị elu ma na-agbaso ụzọ ga-eweta ịdị iche iche nke echiche. Onye-nwe na-akpọ ndị amamihe nwere ike ịgbachi nkịtị mgbe ọ [bụ] amamihe nye ha ime otú ahụ. Ọ bụrụ na ị ga-abụ nwoke zuru ezu, ị chọrọ ido nsọ site n’aka Jisọs Kraịst. Ugbu a, e nwere ọrụ ka a ka malitere, ya mere ka a hụ amamihe n’ime onye ozi ọbụla, n’ime onyeisi oche ọbụla nke [otu] ọgbakọ. Ma ebe a ka e nwere ọrụ ị gaara ejide afọ gara aga, ebe a chọrọ gị ka iwelie olu gị n’ihi ọrụ a kpọmkwem. Kraịst nyere ndị Ya niile nduzi pụrụ iche banyere ihe ha ga-eme na ihe ndị ha na-agaghị eme. Ma obere oge ka fọdụrụ anyị iji rụpụta ezi omume nke Onye-nwe. Ị pụrụ ịghọta ụzọ nke Onye-nwe. Ahụrụ m nzube gị nke ibuga ihe niile n’ụzọ nke ihe i chepụtara n’onwe gị mgbe e debere gị ịbụ onyeisi oche. I chere na ị ga-eme ihe ndị dị ịtụnanya, nke ga-abụ ọrụ Chineke etinyeghị n’aka gị ka i mee. Ugbu a, ọrụ gị abụghị imegide ma ọ bụ ịpịgbu, kama ọ bụ ịtọhapụ mkpa ọbụla o kwere mee ma ọ bụrụ na Onye-nwe anabatala gị ka i jee ozi. Ma i gosila n’oge dị nnọọ mbụ na amamihe na ikpe ziri ezi nke e doro nsọ egosibeghị site n’aka gị. I kwupụtara okwu n’ike banyere ihe ndị a na-agaghị anabata ma ọ bụrụ na Onye-nwe enyeghị ìhè.”

> “I have been instructed that such hasty movements should not have [been] made [such] as selecting you as president of the conference even another year. But the Lord forbids any more such hasty transactions until the matter is brought before the Lord in prayer; and as you have had the message come to you that the work of the Lord resting upon the president is a most solemn responsibility, you had no moral right to blaze out as you did upon the subject of the ‘Daily’ and suppose your influence would decide the question. There was Elder Haskell, who has carried the heavy responsibilities, and there is Elder Irwin and several men I might mention who have the heavy responsibilities.

> “A gwala m na e nyere m ntụziaka na ekwesịghị ime ụdị mmegharị ndị a nke ịgba ọsọ ọsọ, dịka ịhọpụta gị ịbụ onyeisi ọgbakọ ahụ ọbụna otu afọ ọzọ. Ma Onyenwe anyị na-egbochi ka e mee ụdị nkwekọrịta a na ngwa ngwa ọzọ ruo mgbe a ga-eweta okwu ahụ n’ihu Onyenwe anyị n’ekpere; ma ebe ozi ahụ bịarutere gị na ọrụ nke Onyenwe anyị nke dị n’elu onyeisi bụ ibu ọrụ dị nsọ nke ukwuu, ị nweghị ikike omume ime mkpu pụta ìhè dịka i mere n’ihe gbasara ‘Daily’ ahụ ma chee na mmetụ gị ga-ekpebi ajụjụ ahụ. E nwere Okenye Haskell, onye burula ibu ọrụ ndị ahụ dị arọ, ma e nwekwara Okenye Irwin na ọtụtụ ndị ọzọ m pụrụ ịkpọ aha, ndị nwere ibu ọrụ ndị ahụ dị arọ.”

> “Where was your respect for the men of age? What authority could you exercise without taking all the responsible men to weigh the matter? But let us now investigate the matter. We must now reconsider whether it is the Lord’s judgment, in the face of the work that has been neglected, of showing your zeal to carry the work even another year. If you should carry the work another year with the help that shall unite with you, there should be a change take place in you and Elder Prescott. And humble your own hearts before God. The Lord will have to see in you a showing of a different experience, for if ever men needed to be reconverted at this present [time], it [is] Elder Daniells and Elder Prescott.

> “Òle ebe nkwanye ùgwù unu nye ndị okenye nọ n’afọ dị? Òlee ikike unu pụrụ iji rụọ ọrụ na-enweghị ikpọkọta ndị ikom niile nwere ibu ọrụ ka ha tụlee okwu a? Ma ka anyị nyochaa okwu a ugbu a. Anyị aghaghị ugbu a ịtụgharị uche ọzọ ma ọ̀ bụ ikpe nke Onyenwe anyị, n’ihu ọrụ ahụ e leghara anya, ka unu gosi ịnụ ọkụ n’obi unu iji buru ọrụ ahụ ọbụna otu afọ ọzọ. Ọ bụrụ na unu ga-eburu ọrụ ahụ otu afọ ọzọ site n’enyemaka nke ga-ejikọ onwe ya na unu, a ga-enwe mgbanwe ga-eme n’ime unu na Elder Prescott. Meekwa ka obi unu dị umeala n’obi n’ihu Chineke. Onyenwe anyị aghaghị ịhụ n’ime unu ngosipụta nke ahụmahụ dị iche, n’ihi na ọ bụrụ na e nwere mgbe ọ bụla ndị mmadụ chọrọ ka a tọghata ha ọzọ n’oge a dị ugbu a, ha bụ Elder Daniells na Elder Prescott.

> “Seven men should be chosen that are men of wisdom and through the working of the grace of God [give] evidence [of] a reconversion. For any men who are so blinded that they cannot reason from cause to effect, that they would ignore the men who have borne the responsibilities of the work and these presidents of conferences, [that] men [who] carry the work for over two years should be disregarded and such an impulsive consequence take place that men would neglect the very work kept before them for years—work the cities—and no, or but very little, attention [be] given to the old men for counsel, but proclaim the things they choose to give the people, bears its own testimony of the unsafety of the men to be entrusted with such a grand and wonderful work.

> “A ghaghị ịhọpụta ndị ikom asaa ndị bụ ndị amamihe, ma site n’ọrụ nke amara Chineke [nye] ihe àmà [nke] ntughari ọzọ. N’ihi na ndị ikom ọ bụla e kpuchiri ìsì otú a na ha apụghị isi n’akpata ihe ruo n’nsonaazụ ya tụgharịa uche, nke mere na ha ga-eleghara ndị ikom ndị buuru ibu ọrụ nke ọrụ ahụ na ndị isi ogbako ndị a anya, [na] ndị ikom [ndị] na-eburu ọrụ ahụ ihe karịrị afọ abụọ ka a ga-eleghara anya, ma ka ụdị nsonaazụ ọkụ ọkụ dị otu a mee nke ga-eme ka ndị ikom leghara ọrụ ahụ e debere n’ihu ha ruo ọtụtụ afọ anya—ọrụ n’obodo ukwu ndị ahụ—ma ọ dịghị, ma ọ bụ naanị ntakịrị, nlebara anya [a ga-]enye ndị agadi ahụ iji nweta ndụmọdụ, kama ha na-ekwupụta ihe ndị ha họọrọ inye ndị mmadụ, nke ahụ n’onwe ya na-agba àmà banyere enweghị nchebe nke ndị ikom ahụ a ga-atụkwasị ụdị ọrụ ukwu na ịtụnanya dị otu a obi.”

> “Christ is not dead. He will never suffer His work to be carried on in this strange way. Let the books alone. If any change is essential, God will have the harmony in that change consistent, but when a message has been entrusted to men with the large responsibilities involved, [God] demands faithfulness that will work by love and purify the soul. Elders Daniells and Prescott both need reconversion. A strange work has come in, and it is not in harmony with the work Christ came to our world to do; and all who are truly converted will work the works of Christ.

> “Kraịst anwụọghị anwụ. Ọ gaghị ekwe ma ọlị ka e jiri ụzọ a dị ịtụnanya na-aga n’ihu n’ọrụ Ya. Hapụnụ akwụkwọ ndị ahụ ka ha dị. Ọ bụrụ na mgbanwe ọ bụla dị mkpa n’ezie, Chineke ga-eme ka ịdị n’otu dị na mgbanwe ahụ bụrụ nke kwekọrọ; ma mgbe e nyefere ozi n’aka mmadụ, tinyere ibu ọrụ ukwu ndị so na ya, [Chineke] na-achọ ntụkwasị obi nke ga-arụ ọrụ site n’ịhụnanya ma mee ka mkpụrụ obi dị ọcha. Ndị okenye Daniells na Prescott abụọ ahụ kwesịkwara ịtụgharị obi ọzọ. Ọrụ dị ịtụnanya abatala, ọ dịghịkwa n’otu na ọrụ Kraịst bịara n’ụwa anyị ime; ma ndị niile e gbanwere n’ezie ga-arụkwa ọrụ Kraịst.”

> “We are everyone [to] work out the work which shall glorify the Father. We have come to the crisis—either to conform to the character of Jesus Christ right in this preparatory time or not attempt [it]. Elder Daniells, [you are not] to feel at liberty to let your voice be heard on high as you have done under similar circumstances. And understand, the president of a conference is not a ruler. He works in connection with the wise men who occupy the position as presidents whom God has accepted. He has not liberty to meddle with the writings in printed books from the pens that God has accepted. They are no longer to bear sway unless they show less of the ruling, dominating power. The crisis has come, for God will be dishonored.

> “A kpọrọ anyị niile ịrụ ọrụ ahụ nke ga-enye Nna ahụ otuto. Anyị erutela n’oge nsogbu ahụ—ma ọ bụ ka e mee ka àgwà anyị kwekọọ n’àgwà Jizọs Kraịst ozugbo n’oge nkwadebe a, ma ọ bụghịkwa ịnwa ya. Okenye Daniells, [ị gaghị] eche na i nwere onwe ime ka a nụ olu gị n’elu dị ka i meworo n’okpuru ọnọdụ ndị yiri nke a. Ma ghọta na, onyeisi oche ọgbakọ nzukọ abụghị onye ọchịchị. Ọ na-arụkọ ọrụ ọnụ na ndị amamihe ndị nọ n’ọnọdụ dịka ndịisi oche ndị Chineke anabatala. O nweghị onwe itinye aka n’ihe e dere n’akwụkwọ e bipụtara site n’aka ndị Chineke anabatala. Ha agaghịzi enwe ọchịchị ma e wezụga ma ha gosi obere nke ikike ọchịchị na-achị achị, na-achịkwa. Oge nsogbu ahụ abịala, n’ihi na a ga-emeso Chineke n’ụzọ na-adịghị asọpụrụ Ya.”

> “How does the Lord look upon the unworked cities? Christ is in heaven. Now its acknowledgment is to be, ‘There is no kingly rule. And now is the crisis of this world. Now I am the Power to save or to destroy. Now is the time when the destiny of all is in My hands. I have given My life to save the world. And “I, if I be lifted up,” the saving grace I shall impart will prove that all who will be fashioned after the divine similitude and will be one with Me shall work as I work with My power of redeeming grace.’ Whoever will, [let him] take hold with his brethren to do the work given them to do when in responsible places under the counsel the Lord gives, and seek most earnestly to work in complete harmony with Him who so loved the world He gave His life a full sacrifice for the saving of the world. I speak to our ministers, that as they enter upon the work in our cities let there be a calm sacredness attending the ministry of the Word. We cannot make the proper impression upon the minds of the people if we . . . [Lower third of this page left blank.]

> “Olee otú Onyenwe anyị si ele obodo ndị a na-arụghị ọrụ anya? Kraịst nọ n’eluigwe. Ugbu a, nkweta ya ga-abụ, ‘Ọ dịghị ọchịchị eze dị. Ma ugbu a bụ nsogbu nke ụwa a. Ugbu a abụ m Ike ịzọpụta ma ọ bụ ibibi. Ugbu a bụ oge mgbe akara aka nke mmadụ niile dị n’aka M. Enyewo m ndụ M iji zọpụta ụwa. Ma “Mụ onwe M, ọ bụrụ na e bulie M elu,” amara nzọpụta nke M ga-enye ga-egosi na ndị niile a ga-akpụzi ka ha yie oyiyi Chineke ma bụrụ otu na M ga-arụ ọrụ dịka M na-arụ site n’ike nke amara M na-agbapụta mmadụ n’aka mmehie.’ Onye ọbụla chọrọ, [ka o] jidesie ya na ụmụnna ya ike ime ọrụ e nyere ha ka ha rụọ mgbe ha nọ n’ọnọdụ ndị nwere ibu ọrụ n’okpuru ndụmọdụ Onyenwe anyị na-enye, ma jiri mkpụrụ obi ha dum chọọsi ike ịrụ ọrụ n’udo zuru oke na Ya Onye hụrụ ụwa n’anya nke ukwuu nke na O nyere ndụ Ya dị ka aja zuru oke maka nzọpụta nke ụwa. Ana m agwa ndị ozi anyị, na mgbe ha na-abanye n’ọrụ n’obodo anyị, ka ịdị jụụ dị nsọ soro ozi nke Okwu ahụ. Anyị apụghị ime mmetụta kwesịrị ekwesị n’uche ndị mmadụ ma ọ bụrụ na anyị... [E hapụrụ otu ụzọ n’ala nke ibe a ka ọ bụrụ oghere.]”

> “I copy from my Diary. The truth as it is in Jesus—talk it, pray it, believe every word in its simplicity. What would you gain if mistakes are brought before the men who have departed from the faith and given heed to seducing spirits, men who were not long ago with us in the faith? Will you stand on the devil’s side? Give your attention to the unworked fields. A world-wide work is before us. I was given representations of John Kellogg.

> “Ana m edegharị site n’Akwụkwọ ndekọ ndụ m. Eziokwu ahụ dịka ọ dị n’ime Jisọs—kwuo ya, kpee ya ekpere, kwere okwu ọ bụla n’ime ịdị mfe ya. Gịnị ka unu ga-erite ma ọ bụrụ na e webata mmehie n’ihu ndị ikom hapụrụ okwukwe ma gee ntị n’aka mmụọ na-eduhie eduhie, ndị ikom ndị na-adịbeghị anya nọnyere anyị n’okwukwe? Ùnu ga-eguzo n’akụkụ ekwensu? Tụkwasịnụ uche unu n’ubi ndị a na-arabeghị arụ. Ọrụ zuru ụwa ọnụ dị n’ihu anyị. E nyere m ngosipụta banyere John Kellogg.”

> “A very attractive personage was representing the ideas of the specious arguments that he was presenting, sentiments different from the genuine Bible truth. And those who are hungering and thirsting after something new were advancing ideas [so specious] that Elder Prescott was in great danger. Elder Daniells was in great danger [of] becoming wrapped in a delusion that if these sentiments could be spoken everywhere it would be as a new world.

> “Otu onye mara nnọọ mma n’ile anya nọ na-anọchi anya echiche ndị dị n’ime arụmụka aghụghọ ndị ọ na-eweta, ya bụ, nkwupụta ndị dị iche na eziokwu nke Bible n’ezi ya. Ma ndị na-agụ agụụ ma na-akpọ nkụ maka ihe ọhụrụ nọ na-ebulite echiche [dị aghụghọ nke ukwuu] nke mere na Elder Prescott nọ n’ihe ize ndụ dị ukwuu. Elder Daniells nọkwa n’ihe ize ndụ dị ukwuu [nke] ịbanye n’ime aghụghọ nke na ọ bụrụ na a ga-ekwu nkwupụta ndị a n’ebe nile, ọ ga-adị ka ụwa ọhụrụ.”

> “Yes, it would, but while their minds were thus absorbed I was shown that Brother Daniells and Brother Prescott were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect. I have to trace with my pen [the fact] that these brethren would see defects in their delusive ideas that would place the truth in an uncertainty; and [yet] they [would] stand out as [if they had] great spiritual discernment. Now I am to tell them [that] when I was shown this matter, when Elder Daniells was lifting up his voice like a trumpet in advocating his ideas of the ‘Daily,’ the after results were presented. Our people were becoming confused. I saw the result, and then there were given me cautions that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God, skepticism would be sown among our ranks everywhere, and we should be where Satan would carry his messages. Set unbelief and skepticism would be sown in human minds, and strange crops of evil would take the place of truth.—Ms 67, 1910, 1–8. Manuscript Release, volume 20, 17–22.

> “Ee, ọ ga-adị otu a, ma mgbe uche ha jupụtara n’ụzọ a, e gosiri m na Nwanna Daniells na Nwanna Prescott na-akpa n’ime ahụmahụ ha echiche ndị nwere ọdịdị nke ime mmụọ[ism], ma na-adọtakwa ndị anyị n’ebe echiche mara mma nọ nke ga-eduhie, ma ọ bụrụ na o kwe omume, ọbụna ndị a họpụtara. Ekwesịrị m iji mkpịsị odee m depụta [eziokwu ahụ] na ụmụnna ndị a ga-ahụ ntụpọ dị n’ime echiche aghụghọ ha ndị ga-etinye eziokwu ahụ n’ọnọdụ nke enweghị ntụkwasị obi; ma [otu ọ dị] ha [ga-]eguzo pụta ìhè dịka [ndị nwere] nnukwu nghọta ime mmụọ. Ugbu a, a na m aga ịgwa ha [na] mgbe e gosiri m okwu a, mgbe Okenye Daniells na-ebuli olu ya elu dịka opi n’ịkwado echiche ya banyere ‘Ihe a na-eme kwa ụbọchị,’ e gosiri ihe ga-esi na ya pụta n’azụ. Ndị anyị na-enwe mgbagwoju anya. Ahụrụ m ihe ga-esi na ya pụta, mgbe ahụkwa e nyere m ịdọ aka ná ntị na ọ bụrụ na Okenye Daniells, n’eleghị anya n’azụ ihe ga-esi na ya pụta, ga-ekwe ka e metụta ya otu a ma kwe ka onwe ya kwere na ọ nọ n’okpuru mkpali nke Chineke, a ga-agha obi abụọ na enweghị nkwenkwe n’etiti ọkwa anyị ebe niile, anyị ga-anọkwa n’ebe ahụ ebe Setan ga-ebuga ozi ya. A ga-agha enweghị nkwenkwe siri ike na obi abụọ n’ime uche mmadụ, ihe ubi ọjọọ a na-amaghị ama ga-anọchi eziokwu.—Ms 67, 1910, 1–8. Manuscript Release, volume 20, 17–22.”

Those that gave the judgment hour cry were given the correct view of “the daily” in the book of Daniel. Through the human hands which translated the book of Daniel, and thereafter by human beings that were being directed by angels that were expelled from heaven, the correct understanding of “the daily” has become hidden, though it is in plain sight. In Daniel when the word translated as “the daily” occurs, it is not to include the added human word “sacrifice.” In verse thirteen of Daniel eight we find one of the five times where this occurs in the book of Daniel. In that very verse, the “seven times” of Leviticus twenty-six is also identified, but through the same type of humanistic manipulation it has been hidden in plain sight.

Ndị ahụ nyere mkpu nke awa ikpe ka e nyere nghọta ziri ezi banyere “ihe a na-eme kwa ụbọchị” n’akwụkwọ Daniel. Site n’aka mmadụ ndị sụgharịrị akwụkwọ Daniel, ma emesịa site n’aka mmadụ ndị mmụọ ozi a chụpụrụ n’eluigwe na-eduzi, nghọta ziri ezi banyere “ihe a na-eme kwa ụbọchị” aghọwo ihe e zoro ezo, ọ bụ ezie na ọ nọ n’ihu anya n’ezie. N’akwụkwọ Daniel, mgbe okwu a sụgharịrị dị ka “ihe a na-eme kwa ụbọchị” pụtara, o kwesịghị ịgụnye okwu mmadụ agbakwunyere bụ “àjà.” N’amaokwu nke iri na atọ nke Daniel asatọ, anyị na-ahụ otu n’ime ugboro ise ebe nke a pụtara n’akwụkwọ Daniel. N’amaokwu ahụ n’onwe ya, a na-akọwapụtakwa “oge asaa” nke Leviticus iri abụọ na isii, ma site n’otu ụdị aghụghọ nke mmadụ, e zoro ya n’ihu anya.

We will look at this fact in the next article.

Anyị ga-eleba eziokwu a anya n’isiokwu na-esonụ.

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