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# The Book of Daniel - Number Fifty

Akwụkwọ Daniel - Nọmba Iri ise

Unlocking the Prophetic Mysteries of Daniel 8: Palmoni’s Revelation

Imeghe Ihe-omimi Amụma nke Daniel 8: Mkpughe Palmoni

Author

Jeff Pippenger

Published

January 14, 2024

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In Daniel chapter eight, Daniel is given a vision of the kingdoms of Bible prophecy, and thereafter he hears a heavenly dialogue represented by a question and an answer.

N’isi nke asatọ nke Daniel, e nyere Daniel ọhụụ banyere alaeze dị iche iche nke amụma Akwụkwọ Nsọ, ma emesịa ọ nụrụ mkparịta ụka nke eluigwe, nke e gosipụtara site n’ajụjụ na azịza.

> 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? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> 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 ahụ ga-adị banyere aja nsure ọkụ ụbọchị niile, na njehie nke mbibi, nke na-enye ma ebe nsọ ma usuu ahụ ka a zọda n’okpuru ụkwụ? O wee sị m, Ruo ụbọchị puku abụọ na narị atọ; mgbe ahụ ka a ga-asachapụ ebe nsọ ahụ. Daniel 8:13, 14.

The first twelve verses represent the vision, and verses thirteen and fourteen identify another vision. As with the two different Hebrew words that are both translated as “take away,” and the two different Hebrew words that are both translated as “sanctuary,” in Daniel chapter eight there are also two different Hebrew words, that are both translated as “vision.”

Amaokwu iri na abụọ mbụ na-anọchi anya ọhụụ ahụ, ebe amaokwu iri na atọ na iri na anọ na-akọwapụta ọhụụ ọzọ. Dị ka ọ dịkwa n’okwu Hibru abụọ dị iche iche a sụgharịrị ha abụọ ịbụ “wepụ,” na okwu Hibru abụọ dị iche iche a sụgharịrị ha abụọ ịbụ “ebe nsọ,” n’isi nke asatọ nke Daniel e nwekwara okwu Hibru abụọ dị iche iche, nke a sụgharịrị ha abụọ ịbụ “ọhụụ.”

When it comes to the two words translated as “take away,” the theologians of Adventism argue that the words should both be understood to mean “remove.” When it comes to the two words translated as “sanctuary,” the theologians of Adventism argue that the words should both be understood to mean “God’s sanctuary”, and when it comes to the two words translated as “vision,” the theologians of Adventism, once again, gloss over the distinctions between the two words. The distinction was important enough to Daniel, that he purposely used two very different Hebrew words, so we should identify and uphold the distinction. The word “vision,” in verse thirteen is the Hebrew word “chazon,” and it means a dream, revelation, or oracle—a vision.

Mgbe a bịara n’okwu abụọ ahụ a sụgharịrị dị ka “wepụ,” ndị ọkà mmụta okpukpe nke Adventism na-arụ ụka na a ga-aghọta ha abụọ dị ka “wepu.” Mgbe a bịara n’okwu abụọ ahụ a sụgharịrị dị ka “ebe nsọ,” ndị ọkà mmụta okpukpe nke Adventism na-arụ ụka na a ga-aghọta ha abụọ dị ka “ebe nsọ nke Chineke,” ma mgbe a bịara n’okwu abụọ ahụ a sụgharịrị dị ka “ọhụ,” ndị ọkà mmụta okpukpe nke Adventism, ọzọkwa, na-eleghara ọdịiche dị n’etiti okwu abụọ ahụ anya. Ọdịiche ahụ dị mkpa nke ukwuu n’anya Daniel, nke mere na o ji ụma jiri okwu Hibru abụọ dị nnọọ iche, ya mere anyị kwesịrị ịmata ma jigide ọdịiche ahụ. Okwu ahụ bụ “ọhụ,” n’amaokwu nke iri na atọ, bụ okwu Hibru “chazon,” ma ọ pụtara nrọ, mkpughe, ma ọ bụ okwu amụma—ọhụ.

The word “vision,” occurs ten times in Daniel chapter eight, but it represents two different Hebrew words. “Chazon,” that is located in verse thirteen, is also found in verse one, then twice in verse two, of course verse thirteen, and one time in verses fifteen, seventeen and twenty-six. Seven of the ten times the word “vision” occurs in Daniel chapter eight, it is the word “chazon,” simply meaning “a vision”.

Okwu ahụ bụ “ọhụhụ,” na-apụta ugboro iri n’isi nke asatọ nke Daniel, ma ọ na-anọchi anya okwu Hibru abụọ dị iche iche. “Chazon,” nke dị n’amaokwu nke iri na atọ, a hụrụkwa ya n’amaokwu nke mbụ, e mesịa ugboro abụọ n’amaokwu nke abụọ, n’ezie n’amaokwu nke iri na atọ, na otu ugboro n’amaokwu nke iri na ise, nke iri na asaa, na nke iri abụọ na isii. N’ime ugboro iri ahụ okwu “ọhụhụ” pụtara n’isi nke asatọ nke Daniel, ugboro asaa n’ime ha bụ okwu ahụ “chazon,” nke pụtara nanị “ọhụhụ”.

The other three times the word “vision” occurs in Daniel chapter eight, it is the Hebrew word “mareh,” meaning a view; or an appearance. In chapter eight, the Hebrew word “mareh,” is also translated one time not as “vision,” but as “appearance,” thus identifying more perfectly the meaning of the word. Why did Daniel use two different Hebrew words, that are so close in meaning that the translators would treat them as the same word? Does it matter?

Ugboro atọ ndị ọzọ okwu a bụ “ọhụ” pụtara n’isi nke asatọ nke Daniel, ọ bụ okwu Hibru “mareh,” nke pụtara nlele; ma ọ bụ ọdịdị. N’isi nke asatọ, a sụgharịakwara okwu Hibru “mareh” otu ugboro, ọ bụghị dịka “ọhụ,” kama dịka “ọdịdị,” si otu a kọwapụta nke ọma karịa ihe okwu ahụ pụtara. Gịnị mere Daniel ji jiri okwu Hibru abụọ dị iche iche, ndị pụtara ihe fọrọ nke nta ka ha bụrụ otu, nke mere na ndị nsụgharị ga-ele ha anya dịka otu okwu ahụ? Ọ dị mkpa?

> “Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.

> “Ụkpụrụ ọ bụla dị n’okwu Chineke nwere ọnọdụ nke ya, eziokwu ọ bụla nwekwara ihe ọ na-akọwa. Ihe owuwu ahụ zuru ezu, n’echiche ya na n’imezu ya, na-agba akaebe banyere Onye dere ya. Ụdị owuwu dị otu a, ọ dịghị uche ọ bụla ma e wezụga nke Onye Enweghi Njedebe pụrụ ịtụpụta ma ọ bụ ịkpụzi.” Education, 123.

The answer to the second question is Yes, that it really does matter why Daniel made the distinction, so it therefore becomes the responsibility of the student of prophecy to seek to understand the first question, which asks why Daniel made the distinction. The distinctions he made concerning the word translated as “sanctuary,” and the word translated as “take away,” have eternal consequences, so why would anyone expect less of an importance with the word translated as “vision?” “Every fact” has “its bearing” “in the word of God,” and impacts the prophetic “structure,” and the fulfillment of the prophecy when it is “executed.”

Azịza nke ajụjụ nke abụọ bụ Ee, na ọ dị nnọọ mkpa n’ezie ihe mere Daniel ji mee ọdịiche ahụ; ya mere, ọ bụrụ ọrụ dịịrị onye na-amụ amụma ịchọ ịghọta ajụjụ mbụ ahụ, nke na-ajụ ihe mere Daniel ji mee ọdịiche ahụ. Ọdịiche ndị o mere banyere okwu a sụgharịrị dịka “ebe nsọ,” na okwu a sụgharịrị dịka “wepụ,” nwere nsonaazụ ebighị ebi; ya mere, gịnị mere mmadụ ọ bụla ga-eji atụ anya na okwu a sụgharịrị dịka “ọhụ” ga-adị obere mkpa? “Eziokwu ọ bụla” nwere “mmetụta ya” “n’Okwu Chineke,” ma na-emetụta “nhazi” amụma, nakwa mmezu nke amụma ahụ mgbe a “mere ya.”

As we begin to consider the word “vision,” in chapter eight, a “fact” that has “bearing” on Daniel’s testimony, is who it was that answered the question of Daniel eight, verse thirteen with, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed.”

Ka anyị na-amalite ịtụle okwu ahụ bụ “ọhụ,” n’isi nke asatọ, otu “eziokwu” nke nwere “mkpa” n’ebe àmà Daniel nọ, bụ onye ahụ zara ajụjụ ahụ nke Daniel isi nke asatọ, amaokwu nke iri na atọ, sị, “Ruo ụbọchị puku abụọ na narị atọ; mgbe ahụ ka a ga-asachapụ ebe nsọ ahụ.”

There are four facts that have a direct “bearing” upon Daniel chapter eight, which I intend to address. One is that the vision of the Ulai River has been identified as a prophecy for the last days, and it is also the symbol of the “knowledge” of the book of Daniel which was “unsealed” at the “time of the end” in 1798.

E nwere eziokwu anọ nke metụtara Daniel isi nke asatọ kpọmkwem, nke m bu n’obi ịkọwa. Otu bụ na a matawo ọhụụ nke Osimiri Ulai dịka amụma maka ụbọchị ikpeazụ, ọ bụkwa ihe nnọchianya nke “ihe ọmụma” nke akwụkwọ Daniel, nke “e meghere” na “oge ọgwụgwụ” n’afọ 1798.

> “There is need of a much closer study of the Word of God. Especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy, but we should call attention to what the prophets and the apostles have written under the inspiration of the Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of heaven and His law are to be exalted.

> “Ọ dị mkpa ka e nwee ọmụmụ nke Okwu Chineke nke ka nso nke ukwuu. Karịsịa, a ga-ele Daniel na Mkpughe anya n’ụzọ a na-ahụbeghị mbụ n’akụkọ ihe mere eme nke ọrụ anyị. Anyị pụrụ inwe ihe ole na ole anyị ga-ekwu n’ụfọdụ ụzọ, banyere ike Rom na ọchịchị popu, ma anyị kwesịrị ịdọrọ uche gaa n’ihe ndị amụma na ndịozi dere n’okpuru mkpali nke Mmụọ Chineke. Mmụọ Nsọ ahaziela ihe n’ụzọ dị otu a, ma n’inye amụma ahụ, ma n’ihe omume ndị e gosipụtara, ka o kuziere na a ga-eme ka onye ọrụ mmadụ ghara ịdị n’ihu anya, ka e zoo ya n’ime Kraịst, ma ka e welie Onyenwe Chineke nke eluigwe na iwu Ya elu.

> “Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.

> “Gụọ akwụkwọ Daniel. Kpọọ n’uche, n’otu isi ihe ruo n’otu isi ihe ọzọ, akụkọ ihe mere eme nke alaeze ndị ahụ e gosiri n’ime ya. Lee ndị ndọrọ ndọrọ ọchịchị, ọgbakọ ndụmọdụ, ndị agha dị ike, ma hụ otú Chineke siri rụọ ọrụ ime ka nganga mmadụ daa n’ala, ma tụba ebube mmadụ n’ájá. Ọ bụ naanị Chineke ka e gosiri dị ka Onye dị ukwuu. N’ọhụụ nke onye-amụma ahụ, a hụrụ Ya ka Ọ na-ebutu otu onye ọchịchị dị ike ala ma na-ebuli onye ọzọ elu. A na-ekpughe Ya dị ka Eze nke eluigwe na ụwa niile, Onye na-achọ ịtọlite alaeze Ya ebighị ebi—Onye Ochie nke Ụbọchị niile, Chineke dị ndụ, Isi iyi nke amamihe niile, Onye na-achị ugbu a, Onye na-ekpughe ọdịnihu. Gụọ ma ghọta ka mmadụ si bụrụ ogbenye, ka ọ si bụrụ onye na-adịghị ike, ka ndụ ya si bụrụ nke mkpirikpi, ka ọ si bụrụ onye na-emehie ụzọ, ka ọ si bụrụ onye ikpe mara, mgbe ọ na-ebuli mkpụrụ obi ya elu nye ihe efu.

> “The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].

> “Mmụọ Nsọ site n’ọnụ Aịzaya na-eduga anyị n’ebe Chineke nọ, bụ Chineke dị ndụ, dịka ihe kacha mkpa a ga-elebara anya—n’ebe Chineke nọ dịka e kpughere Ya n’ime Kraịst. ‘N’ihi na a mụụrụ anyị Nwa, e nyekwara anyị Ọkpara: ọchịchị ga-adịkwa n’ubu Ya: a ga-akpọkwa aha Ya Onye Ịtụnanya, Onye Ndụmọdụ, Chineke dị ike, Nna ebighị ebi, Onyeisi nke Udo’ [Isaiah 9:6].”

> “The light that Daniel received direct from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon have come to pass.

> “Ìhè ahụ Daniel natara kpọmkwem n’aka Chineke ka e nyere pụrụ iche maka ụbọchị ikpeazụ ndị a. Ọhụụ ndị ọ hụrụ n’akụkụ osimiri Ulai na Hiddekel, nnukwu osimiri nke Shaina, nọ ugbu a n’usoro mmezu ha, ma ihe omume niile ahụ e buru amụma banyere ha ga-emezu n’oge na-adịghị anya.

> “Consider the circumstances of the Jewish nation when the prophecies of Daniel were given. The Israelites were in captivity, their temple had been destroyed, their temple service suspended. Their religion had centered in the ceremonies of the sacrificial system. They had made the outward forms all-important, while they had lost the spirit of true worship. Their services were corrupted with the traditions and practices of heathenism, and in the performance of the sacrificial rites they did not look beyond the shadow to the substance. They did not discern Christ, the true offering for the sins of men. The Lord wrought to bring the people into captivity, and to suspend the services in the temple, in order that the outward ceremonies might not become the sum total of their religion. Their principles and practices must be purged from heathenism. The ritual service ceased in order that heart service might be revived. The outward glory was removed that the spiritual might be revealed.

> “Tulee ọnọdụ mba ndị Juu n’uche mgbe e nyere amụma nile nke Daniel. Ndị Izrel nọ n’agha mbibi, e bibiela ụlọ nsọ ha, a kwụsịkwa ọrụ ofufe ụlọ nsọ ha. Okpukpe ha hiwere isi n’emume nke usoro àjà. Ha emewo ụdị mpụga ka ọ bụrụ ihe kachasị mkpa, ebe ha tufuru mmụọ nke ezi ofufe. E merụwo ofufe ha site n’omenala na omume nke ikpere arụsị, ma n’ime ime emume àjà ha, ha eleghị anya gafee onyinyo ahụ ruo n’ezi ihe ọ na-anọchi anya ya. Ha amataghị Kraịst, àjà eziokwu ahụ maka mmehie nke ụmụ mmadụ. Onyenwe anyị rụrụ ọrụ ime ka ndị ahụ banye n’agha mbibi, ma kwụsịkwa ọrụ nile n’ụlọ nsọ, ka emume mpụga ghara ịghọ mkpokọta zuru ezu nke okpukpe ha. A ghaghị ime ka ụkpụrụ ha na omume ha dị ọcha pụọ n’ime ikpere arụsị. Ọrụ emume ahụ kwụsịrị ka ọrụ obi wee dịghachi ndụ. E wepụrụ ebube mpụga ka e wee kpughee nke mmụọ.”

> “In the land of their captivity, as the people turned unto the Lord with repentance, He manifested Himself unto them. They lacked the outward representation of His presence; but the bright beams of the Sun of Righteousness shone into their minds and hearts. When they called unto God in their humiliation and distress, visions were given to His prophets which unfolded the events of the future—the overthrow of the oppressors of God’s people, the coming of the Redeemer, and the establishment of the everlasting kingdom.” Manuscript Releases, volume 16, 333–335.

> “N’ala ndọrọ n’agha ha, ka ndị mmadụ chigharịkwuru Onyenwe anyị site n’ichegharị, O gosipụtara Onwe Ya n’ebe ha nọ. Ha enweghi ihe nnọchianya dị n’èzí nke ọnụnọ Ya; ma ìhè na-enwu nke Anyanwụ nke Ezi Omume banye n’uche na n’obi ha. Mgbe ha kpọkuru Chineke n’ime ịdị umeala n’obi ha na n’ime nsogbu ha, e nyere ndị amụma Ya ọhụụ ndị kpughere ihe ga-eme n’ọdịnihu—mbibi nke ndị na-emegbu ndị Chineke, ọbịbịa nke Onye Mgbapụta, na iguzobe alaeze ebighị ebi.” Manuscript Releases, volume 16, 333–335.

The “fact” that the vision of the Ulai River was given for the last days demands that a student of prophecy makes the effort to understand what it has foretold of the events represented in the vision. The prophetic “matters” associated with the vision of the Ulai River were “shaped” by the “Holy Spirit” “both in the giving of the prophecy, and in the events portrayed.” What was happening with a prophet when they receive a vision, as well as the events of prophecy the prophet identifies are to be studied, with the knowledge that both are a prophetic representation of what will be fulfilled in the last days. The previous passage emphasizes that we should recognize that Daniel was in the captivity of the “seven times.”

“Eziokwu” ahụ bụ na e nyere ọhụụ nke Osimiri Ulai maka ụbọchị ikpeazụ, na-achọ ka onye na-amụ amụma gbalịsie ike ịghọta ihe o buru n’amụma banyere ihe omume ndị a nọchiri anya ha n’ime ọhụụ ahụ. E ji “Mmụọ Nsọ” “kpụzie” “ihe” amụma ndị metụtara ọhụụ nke Osimiri Ulai “ma n’inye amụma ahụ, ma n’ihe omume ndị e sere n’ime ya.” Ihe na-eme n’ebe onye amụma nọ mgbe ọ na-anata ọhụụ, yana ihe omume amụma nke onye amụma ahụ na-akọwapụta, kwesịrị ka a mụọ ha, n’ịma na ha abụọ bụ nnọchite amụma nke ihe a ga-emezu n’ụbọchị ikpeazụ. Akụkụ ederede gara aga na-emesi ike na anyị kwesịrị ịghọta na Daniel nọ n’agha-mkpụrọ nke “oge asaa.”

Daniel represents those who recognize their captivity at the conclusion of the three-and-a-half days of Revelation eleven, who then turn to the Lord with repentance, fulfill the Leviticus twenty-six prayer, separate the precious from the vile, and then the Lord fulfills his promise to gather those who have been scattered, as he manifests Himself unto them. Their “chief object of attention,” then is “God as revealed in Christ.”

Daniel na-anọchi anya ndị na-amata ndọrọ n’agha ha ná ngwụcha ụbọchị atọ na ọkara nke Mkpughe iri na otu, bụ́ ndị mgbe ahụ na-atụgharịkwuru Onyenwe anyị site n’ichegharị obi, mezuo ekpere Levitikọs iri abụọ na isii, kewapụ ihe dị oké ọnụ ahịa n’ihe rụrụ arụ, ma mgbe ahụ Onyenwe anyị emezuo nkwa Ya ịkpọkọta ndị e chụsasịrị, dịka Ọ na-egosipụta Onwe Ya n’ihu ha. “Isi ihe ha na-elekwasị anya,” ya mere, bụ “Chineke dịka e kpughere Ya n’ime Kraịst.”

The “bearing” of the vision of the Ulai River, and how it contributes to the “structure” of the prophetic message which was “designed” by Christ, is the first “fact” we have briefly considered, and the passage cited identifies that our chief object should be the revelation of God, as “revealed in Christ.” In Daniel chapter eight, Christ is not presented as He was by Isaiah, when Isaiah identified that Christ’s “name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.” In Daniel chapter eight, God is revealed in Christ as Palmoni, meaning the Wonderful Numberer, or the Numberer of Secrets.

“Ọkpụrụkpụ” nke ọhụụ nke Osimiri Ulai, na otú o si enye aka n’“nhazi” nke ozi amụma ahụ nke Kraịst “chepụtara,” bụ “eziokwu” mbụ anyị tụlere nkenke, ma akụkụ Akwụkwọ Nsọ e hotara na-egosi na ihe kasịnụ anyị kwesịrị ilekwasị anya na ya bụ mkpughe nke Chineke, dịka e “kpughere” Ya n’ime Kraịst. N’isi nke asatọ nke Daniel, a naghị egosi Kraịst dịka Aịzaya siri mee ya, mgbe Aịzaya gosiri na a ga-akpọ “aha” Kraịst “Onye Dị Ebube, Onye Ndụmọdụ, Chineke Dị Ike, Nna Ebighị Ebi, Onye-isi Udo.” N’isi nke asatọ nke Daniel, a na-ekpughe Chineke n’ime Kraịst dịka Palmoni, nke pụtara Onye Na-agụ Ọnụ Ọgụgụ Dị Ebube, ma ọ bụ Onye Na-agụ Ọnụ Ihe Nzuzo.

That “fact” demands that the “bearing” of the name “Palmoni” must be sought for, along with how that name contributes to the “structure” and “design” of the prophecy. A third “fact” in Daniel chapter eight, that should be recognized, is that it is in that chapter that the central doctrinal pillar of the Millerite movement is set forth. Miller’s brightest jewel was found in verse fourteen, and we should seek to understand the “bearing” that “fact” has upon the vision of the Ulai River, that is now in the process of fulfillment.

“Eziokwu” ahụ na-achọ ka a chọpụta “ihe aha” “Palmoni” na-eburu, tinyere otú aha ahụ si etinye aka n’“usoro” na “nhazi” nke amụma ahụ. “Eziokwu” nke atọ dị na Daniel isi nke asatọ, nke kwesịkwara ka a mata ya, bụ na ọ bụ n’isi ahụ ka e depụtara isi ogidi ozizi etiti nke mmegharị Millerite. Ihe nkume dị oke ọnụ nke Miller kacha na-egbuke egbuke dị na amaokwu nke iri na anọ, anyị kwesịkwara ịchọ ịghọta “ihe” “eziokwu” ahụ “na-eburu” n’ihe metụtara ọhụụ nke Osimiri Ulai, nke dị ugbu a n’usoro mmezu.

In Miller’s dream, when the casket was placed upon the table in the center of his room, it shone with the brightness of the sun, but in the last days the casket is larger and shines ten times brighter than it shone when initially placed upon Miller’s table. What is it about the vision of the Ulai River, that includes the central pillar to the Millerite movement, that increases the light of that doctrine by ten times in the last days? What is revealed in the last days that was not revealed at the time of the end in 1798? What are “the events” of the vision of the Ulai River, which Sister White says “are now in the process of fulfillment?”

N’ụlọnrọ Miller, mgbe e debere igbe ozu ahụ n’elu tebụl dị n’etiti ime ụlọ ya, ọ na-enwu n’ọkụ dị ka ìhè anyanwụ; ma n’ụbọchị ikpeazụ, igbe ozu ahụ ka ibu ma na-enwu ugboro iri karịa ka o siri na-enwu mgbe mbụ e debere ya n’elu tebụl Miller. Gịnị bụ ihe dị n’ihe-ọhụ nke Osimiri Ulai, nke gụnyere ogidi etiti nke mmegharị Millerite, nke na-eme ka ìhè nke ozizi ahụ bawanye ugboro iri n’ụbọchị ikpeazụ? Gịnị ka a na-ekpughe n’ụbọchị ikpeazụ nke a na-ekpughebeghị n’oge ọgwụgwụ na 1798? Gịnị bụ “ihe omume” ndị ahụ nke ihe-ọhụ nke Osimiri Ulai, nke Nwanyị White na-ekwu na “ha nọ ugbu a n’usoro mmezu?”

If we candidly bring these first three facts together (the vision of the Ulai, Christ revealed as Palmoni and the central doctrinal pillar), we should be willing to accept a simple premise that will impact our study of the vision of the Ulai River. Those combined facts inform those who wish to see that the message that was unsealed in 1798 was a message that was “hung upon time.” Without the element of predictive time prophecy Miller’s message would not have existed.

Ọ bụrụ na anyị ewetakọta eziokwu atọ mbụ ndị a n’ụzọ doro anya na nke ezi obi (ọhụụ nke Ulai, Kraịst ekpughere dị ka Palmoni, na ogidi etiti nke ozizi), anyị kwesịrị ịdị njikere ịnakwere otu ntọala dị mfe nke ga-emetụta ọmụmụ anyị banyere ọhụụ nke Osimiri Ulai. Eziokwu ndị ahụ ejikọrọ ọnụ na-eme ka ndị chọrọ ịhụ ghọta na ozi ahụ a kpughere n’afọ 1798 bụ ozi e “kọgidere n’elu oge.” E wezụga akụkụ nke amụma oge na-ebu amụma ihe ga-eme n’ọdịnihu, ozi Miller agaraghị adị.

The fourth “fact” that has bearing on this chapter is that the Millerites presented a message based upon prophetic time. To emphasize this fact, God was revealed in Christ, in verse thirteen and fourteen as the Wonderful Numberer (Palmoni). The idea that the vision consisted of only identifying October 22, 1844, as the conclusion of the twenty-three hundred days of verse fourteen, is to throw cold water on the revelation of God being revealed through Christ as Palmoni.

“Eziokwu” nke anọ nke metụtara isi a bụ na ndị Millerait wetaara ozi nke dabere n’oge amụma. Iji mee ka eziokwu a pụta ìhè, e kpughere Chineke n’ime Kraịst, n’amaokwu nke iri na atọ na nke iri na anọ, dịka Onye Na-agụ Ọnụọgụ Dị Ebube (Palmoni). Echiche ahụ na ọhụụ ahụ bụ nanị ịkọwapụta Ọktoba 22, 1844, dịka njedebe nke ụbọchị puku abụọ na narị atọ nke amaokwu nke iri na anọ, bụ ịtụsa oyi n’elu mkpughe nke Chineke e kpughere site n’ime Kraịst dịka Palmoni.

The theologians of Adventism have diligently worked to bury the significance of the question of verse thirteen of Daniel chapter eight in order to produce the flavor in their dish of fables, that they have determined will keep the unlearned with the itching ears, from being concerned about the truths connected with the central pillar of Adventism.

Ndị ọkà mmụta okpukpe nke Adventism arụsiwo ọrụ ike lie ịdị mkpa nke ajụjụ nke amaokwu nke iri na atọ nke Daniel isi nke asatọ, ka ha wee tinye uto n’ime efere akụkọ ifo ha, nke ha ekpebisiri ike na ọ ga-eme ka ndị na-amụtaghị ihe, ndị nwere ntị na-akpụ akpụ, ghara inwe nchegbu banyere eziokwu ndị jikọtara na ogidi etiti nke Adventism.

> “The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.] These had been familiar words to all believers in the Lord’s soon coming. By the lips of thousands was this prophecy repeated as the watchword of their faith. All felt that upon the events therein foretold depended their brightest expectations and most cherished hopes. These prophetic days had been shown to terminate in the autumn of 1844. In common with the rest of the Christian world, Adventists then held that the earth, or some portion of it, was the sanctuary. They understood that the cleansing of the sanctuary was the purification of the earth by the fires of the last great day, and that this would take place at the second advent. Hence the conclusion that Christ would return to the earth in 1844.

> “Akwụkwọ Nsọ nke, karịa nke ọ bụla ọzọ, bụwo ma ntọala ma ogidi etiti nke okwukwe Ndị Advent bụ nkwupụta a, ‘Ruo puku ụbọchị abụọ na narị atọ; mgbe ahụ ka a ga-asachapụ ebe nsọ ahụ.’ [Daniel 8:14.] Okwu ndị a aghọwo okwu a maara nke ọma nye ndị niile kweere n’ọbịbịa nso nke Onyenwe anyị. N’ọnụ puku mmadụ ka e si ekwughachi amụma a dị ka okwuchukwu nke okwukwe ha. Onye ọ bụla chere na ihe omume ndị e buru amụma banyere ha n’ime ya ka olileanya ha kasị na-enwu gbaa na ihe ha na-atụ anya nke ha ji kpọrọ ihe nke ukwuu dabeere. E gosila na ụbọchị amụma ndị a ga-akwụsị n’oge mgbụsị akwụkwọ nke afọ 1844. N’otu echiche ahụ ndị fọdụrụ n’ụwa Ndị Kraịst niile nwere, Ndị Advent n’oge ahụ kwenyere na ụwa, ma ọ bụ otu akụkụ ya, bụ ebe nsọ ahụ. Ha ghọtara na ịsachapụ ebe nsọ ahụ bụ ime ka ụwa dị ọcha site n’ọkụ nke nnukwu ụbọchị ikpeazụ ahụ, nakwa na nke a ga-eme n’oge ọbịbịa nke abụọ. N’ihi ya, e mesịrị ruo n’ọgwụgwụ okwu ahụ na Kraịst ga-alọghachi n’ụwa n’afọ 1844.”

> “But the appointed time had passed, and the Lord had not appeared. The believers knew that God’s Word could not fail; their interpretation of the prophecy must be at fault; but where was the mistake? Many rashly cut the knot of difficulty by denying that the 2300 days ended in 1844. No reason could be given for this, except that Christ had not come at the time they expected him. They argued that if the prophetic days had ended in 1844, Christ would then have returned to cleanse the sanctuary by the purification of the earth by fire; and that since he had not come, the days could not have ended.

> “Ma oge ahụ a họpụtara agafewo, Onyenwe anyị apụtaghịkwa. Ndị kwere ekwe ahụ maara na Okwu Chineke apụghị ida; nkọwa ha banyere amụma ahụ ga-abụrịrị na o nwere njehie; ma òle ebe ka njehie ahụ dị? Ọtụtụ ndị, n’ụzọ ọkụ ọkụ, gbupụrụ eriri nke ihe isi ike ahụ site n’ịgọnarị na ụbọchị 2300 ahụ kwụsịrị na 1844. A pụghị inye ihe kpatara nke a, ma e wezụga na Kraịst abịaghị n’oge ha tụrụ anya Ya. Ha rụrụ ụka na ọ bụrụ na ụbọchị amụma ahụ kwụsịrị na 1844, Kraịst gaara alọghachi mgbe ahụ iji mee ka ebe nsọ ahụ dị ọcha site n’ime ka ụwa dị ọcha site n’ọkụ; ebe ọ bụkwa na Ọ bịaghị, ụbọchị ndị ahụ apụghịkwa ịbụ na ha akwụsịla.”

> “To accept this conclusion was to renounce the former reckoning of the prophetic periods. The 2300 days had been found to begin when the commandment of Artaxerxes for the restoration and building of Jerusalem went into effect, in the autumn of B. C. 457. Taking this as the starting-point, there was perfect harmony in the application of all the events foretold in the explanation of that period in Daniel 9:25–27. Sixty-nine weeks, the first 483 of the 2300 years, were to reach to the Messiah, the Anointed One; and Christ’s baptism and anointing by the Holy Spirit, A. D. 27, exactly fulfilled the specification. In the midst of the seventieth week, Messiah was to be cut off. Three and a half years after his baptism, Christ was crucified, in the spring of A. D. 31. The seventy weeks, or 490 years, were to pertain especially to the Jews. At the expiration of this period, the nation sealed its rejection of Christ by the persecution of his disciples, and the apostles turned to the Gentiles, A. D. 34. The first 490 years of the 2300 having then ended, 1810 years would remain. From A. D. 34, 1810 years extend to 1844. ‘Then,’ said the angel, ‘shall the sanctuary be cleansed.’ All the preceding specifications of the prophecy had been unquestionably fulfilled at the time appointed. With this reckoning, all was clear and harmonious, except that it was not seen that any event answering to the cleansing of the sanctuary had taken place in 1844. To deny that the days ended at that time was to involve the whole question in confusion, and to renounce positions which had been established by unmistakable fulfillments of prophecy.

> “Inabata nkwubi okwu a pụtara ịjụ ngụkọ mbụ e ji agụ oge amụma ndị ahụ. A hụrụ na ụbọchị 2300 ahụ malitere mgbe iwu Ataksaksis nyere maka iweghachi na iwughachi Jerusalem malitere ịrụ ọrụ, n’ụzọ mgbụsị akwụkwọ nke Tupu Kraịst 457. Mgbe e were nke a dịka ebe mmalite, e nwere nkwekọ zuru oke n’itinye ihe omume niile e buru amụma banyere ha n’ọkọwa oge ahụ dị na Daniel 9:25–27. Izu iri isii na itoolu, ya bụ, 483 mbụ nke afọ 2300 ahụ, ga-eru ruo n’ebe Mesaịa ahụ, Onye E Tere Mmanụ; ma baptizim Kraịst na iti ya mmanụ site na Mmụọ Nsọ, n’Afọ Kraịst 27, mezuru nkọwapụta ahụ nke ọma kpọmkwem. N’etiti izu nke iri asaa ahụ, a ga-ebipụ Mesaịa ahụ. Afọ atọ na ọkara mgbe e mesịrị site n’oge e mere ya baptizim, a kpọgidere Kraịst n’obe, n’ụzọ opupu ihe ubi nke Afọ Kraịst 31. Izu iri asaa ahụ, ma ọ bụ afọ 490, ga-abụ nke metụtara ndị Juu karịsịa. Mgbe oge a gwụsịrị, mba ahụ jiri mkpagbu ha kpagburu ndị na-eso ụzọ ya kaa akara ịjụ ha jụrụ Kraịst, ndịozi wee tụgharịa n’ebe ndị Jentaịl nọ, n’Afọ Kraịst 34. Mgbe afọ 490 mbụ nke 2300 ahụ gwụsịrị, afọ 1810 ga-anọgide. Site n’Afọ Kraịst 34, afọ 1810 na-eru ruo 1844. ‘Mgbe ahụ,’ ka mmụọ ozi ahụ kwuru, ‘a ga-eme ka ebe nsọ dị ọcha.’ Nkọwapụta niile nke amụma ahụ nke bu ụzọ aga emezuwo n’enweghị mgbagha n’oge e họpụtara. Site na ngụkọ a, ihe niile doro anya ma bụrụkwa nke kwekọrọ n’otu, ma e wezụga na a hụghị na ihe omume ọ bụla nke kwekọrọ na ime ka ebe nsọ dị ọcha emewo na 1844. Ịgọnarị na ụbọchị ndị ahụ kwụsịrị n’oge ahụ pụtara itinye ajụjụ ahụ dum n’ọgba aghara, na ịjụkwa ọnọdụ ndị e guzobere site n’imezu amụma nke a na-apụghị ịgbagha agbagha.”

> “But God had led his people in the great Advent movement; his power and glory had attended the work, and he would not permit it to end in darkness and disappointment, to be reproached as a false and fanatical excitement. He would not leave his word involved in doubt and uncertainty. Though many abandoned their former reckoning of the prophetic periods, and denied the correctness of the movement based thereon, others were unwilling to renounce points of faith and experience that were sustained by the Scriptures and by the witness of the Spirit of God. They believed that they had adopted sound principles of interpretation in their study of the prophecies, and that it was their duty to hold fast the truths already gained, and to continue the same course of Biblical research. With earnest prayer they reviewed their position, and studied the Scriptures to discover their mistake. As they could see no error in their reckoning of the prophetic periods, they were led to examine more closely the subject of the sanctuary.” The Great Controversy, 409, 410.

> “Ma Chineke duru ndị Ya n’ime nnukwu mmegharị Advent ahụ; ike na ebube Ya sooro ọrụ ahụ, ọ gaghịkwa ekwe ka ọ kwụsị n’ime ọchịchịrị na nkụda mmụọ, ka e wee bo ya ebubo dị ka mkpali ụgha na nke ofufe-ekwughị-okwu. Ọ gaghị ahapụ ka okwu Ya daba n’ime obi abụọ na enweghị ntụkwasị obi. Ọ bụ ezie na ọtụtụ hapụrụ ngụkọ ha mbụ banyere oge amụma dị iche iche, ma gọnarị izi ezi nke mmegharị ahụ nke e wuru n’elu ha, ndị ọzọ achọghị ịjụ isi ihe okwukwe na ahụmịhe nke Akwụkwọ Nsọ na àmà nke Mmụọ nke Chineke kwadoro. Ha kwenyere na ha anabatala ụkpụrụ nkọwa ziri ezi n’ịmụ ha amụma ndị ahụ, nakwa na ọ bụ ọrụ ha ijidesi eziokwu ndị ha ritelarị ike, ma gaa n’ihu n’otu ụzọ ahụ nke nchọpụta nke Akwụkwọ Nsọ. Site n’ekpere siri ike, ha nyochara ọnọdụ ha ọzọ, ma mụọ Akwụkwọ Nsọ iji chọpụta mmejọ ha. Ebe ha enweghị ike ịhụ njehie ọ bụla n’ngụkọ ha banyere oge amụma dị iche iche, e duru ha ka ha nyochaa nke ọma karịa isiokwu banyere ebe nsọ ahụ.” The Great Controversy, 409, 410.

We have been informed by Sister White, in the same passage where the vision of the Ulai River is identified, that there “is need of a much closer study of the Word of God.” The theologians will present the subject of “prophetic periods” in the previous passage from The Great Controversy, as if the “prophetic periods” Sister White is limiting her commentary to, is the five prophecies that are represented within the twenty-three hundred year prophecy. After all, they claim, four of those prophecies are specifically addressed in the passage. But a “much closer study” of the subject demonstrates that the term “prophetic periods” in the plural, in Sister White’s writings more accurately refers to the two prophecies that were to be fulfilled on October 22, 1844.

E mere ka a gwala anyị site n’aka Sister White, n’otu amaokwu ahụ ebe a na-akọwa ọhụụ nke Osimiri Ulai, na e “nwere mkpa maka ọmụmụ Okwu Chineke nke dị nnọọ nso karị.” Ndị ọkà mmụta okpukpe ga-eweta isiokwu nke “oge amụma dị iche iche” n’amaokwu gara aga sitere na The Great Controversy, dị ka a ga-asị na “oge amụma dị iche iche” nke Sister White na-egbochi nkọwa ya naanị n’ime ya, bụ amụma ise ndị e nọchiri anya ha n’ime amụma nke afọ puku abụọ na narị atọ. N’ihi na, ka ha na-ekwu, a na-ekwu kpọmkwem gbasara amụma anọ n’ime ndị ahụ n’amaokwu ahụ. Ma “ọmụmụ nke dị nnọọ nso karị” nke isiokwu ahụ na-egosi na okwu ahụ bụ “oge amụma dị iche iche,” n’ụdị otutu, n’ihe odide Sister White, n’ezie na-ezo aka nke ọma karịa n’amụma abụọ ahụ nke kwesịrị imezu n’ụbọchị Ọktoba 22, 1844.

There are five specific time prophecies that Gabriel identified for Daniel that are part of the twenty-three hundred years. The first identifies forty-nine years, when the “streets and walls would be built in troublous times.” The second was Christ’s baptism after four hundred and eighty-three years from the starting point of 457 BC. The third was His crucifixion, the fourth identified when the gospel would go to the Gentiles at the end of the four hundred and ninety-years that were set apart especially for the Jewish nation, and the fifth, and only the fifth, time prophecy, ended on October 22, 1844. The previous four time prophecies ended well before 1844. So, what does Sister White actually mean when she uses the expression “prophetic periods” in the plural, that were to end in 1844?

E nwere amụma oge ise pụrụ iche nke Gebriel kọwara nye Daniel bụ́ ndị so n’ime afọ puku abụọ na narị atọ ahụ. Nke mbụ na-akọwapụta afọ iri anọ na itoolu, mgbe a ga-ewu “ụzọ na mgbidi n’oge nsogbu.” Nke abụọ bụ baptizim Kraịst mgbe afọ narị anọ na iri asatọ na atọ gafere site n’ebe mmalite nke 457 BC. Nke atọ bụ ịkpọgide Ya n’obe; nke anọ na-egosi mgbe oziọma ahụ ga-eru ndị mba ọzọ na njedebe nke afọ narị anọ na iri itoolu ahụ e kewapụrụ iche karịsịa maka mba ndị Juu; nke ise kwa, naanịkwa nke ise, amụma oge, kwụsịrị n’ụbọchị Ọktoba 22, 1844. Amụma oge anọ gara aga kwụsịrị nke ọma tupu 1844. Ya mere, gịnị ka Sister White n’ezie pụtara mgbe ọ na-eji okwu ahụ “oge amụma” n’ụdị ọtụtụ, nke ga-akwụsị na 1844?

Addressing the first disappointment of the Millerites she identifies the answer to that question:

N’ịza mmechuihu mbụ nke ndị Millerite, ọ na-akọwa azịza nye ajụjụ ahụ:

> “I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.

> “Ahụrụ m ndị nke Chineke ka ha na-aṅụrị ọṅụ n’olileanya, na-ele anya n’aka Onyenwe ha. Ma Chineke kpebiri ịnwapụta ha. Aka Ya kpuchiri njehie dị n’ịgụta oge amụma dị iche iche. Ndị nọ na-ele anya n’aka Onyenwe ha achọpụtaghị njehie a, ndị ikom kacha gụpụta akwụkwọ ndị megidere oge ahụkwa ahụghị ya. Chineke kpebiri na ndị Ya ga-ezute nkụda mmụọ. Oge ahụ gafere, ndị lere anya n’olileanya jupụtara n’aṅụrị maka Onye Nzọpụta ha wee bụrụ ndị nwute na ndị obi dara, ebe ndị na-ahụghị n’anya ọbịbịa nke Jizọs, kama nabatara ozi ahụ n’ihi ụjọ, ṅụrịrị ọṅụ na Ọ bịaghị n’oge a tụrụ anya ya. Ikwupụta okwukwe ha emetụtaghị obi ma sachapụ ndụ. Ịgafe nke oge ahụ bụ ihe e ji nlezianya hazie nke ọma iji kpughee ụdị obi dị otu a. Ha bụ ndị mbụ tụgharịrị ma kwaa ndị ahụ nọ ná mwute na nkụda mmụọ emo, bụ ndị hụrụ n’ezie ọbịbịa nke Onye Nzọpụta ha n’anya. Ahụrụ m amamihe nke Chineke n’ịnwapụta ndị Ya na inye ha ule na-enyocha nke ọma iji chọpụta ndị ga-ala azụ ma laghachi azụ n’oge ọnwụnwa.

> “Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 235–237.

> “Jizọs na ìgwè nile nke eluigwe lere ndị ahụ, bụ́ ndị ji atụmanya dị ụtọ chọsie ike ịhụ Ya Onye mkpụrụ obi ha hụrụ n’anya, anya nke ebere na ịhụnanya. Ndị mmụọ ozi nọ na-efegharị n’elu ha, iji kwado ha n’oge ọnwụnwa ha. A hapụrụ ndị ahụ leghaara ịnata ozi nke eluigwe anya n’ọchịchịrị, iwe Chineke wee mụwao megide ha, n’ihi na ha achọghị ịnata ìhè ahụ nke O zitere ha site n’eluigwe. A hapụghị ndị ahụ kwesiri ntụkwasị obi ma nwee nkụda mmụọ, ndị na-apụghị ịghọta ihe mere Onyenwe ha ji abịaghị, n’ọchịchịrị. E duzikwara ha ọzọ n’Akwụkwọ Nsọ ha ka ha nyochaa oge amụma dị iche iche. E wepụrụ aka Onyenwe anyị n’elu ọnụọgụ ndị ahụ, a kọwakwara njehie ahụ. Ha hụrụ na oge amụma ndị ahụ ruru n’afọ 1844, na na otu ihe akaebe ahụ ha gosipụtara iji gosi na oge amụma ndị ahụ mechiri na 1843, gosikwara na ha ga-akwụsị na 1844.” Early Writings, 235–237.

The “prophetic periods” were the “prophetic periods” that “reached to 1844,” which the Millerites had initially believed reached to 1843. The “prophetic periods” that reached to 1844, were three prophetic periods,” and all are represented upon Habakkuk’s tables. One of the three periods simply “touches” 1844, and the other two reach to October 22, 1844. The thirteen hundred and thirty-five days reached to the very first day of 1844, when the first disappointment of the Millerites arrived, and the tarrying time of both Habakkuk chapter two, and of the parable of the ten virgins in Matthew twenty-five began.

“Oge amụma” ahụ bụ “oge amụma” ndị ahụ nke “ruru 1844,” nke ndị Millerite bu ụzọ kwenyere na ha ruru 1843. “Oge amụma” ndị ahụ ruru 1844 bụ oge amụma atọ, ma a na-anọchi ha niile n’elu tebụl Habakkuk. Otu n’ime oge atọ ahụ na “emetụ” 1844 naanị, ebe abụọ ndị nke ọzọ ruru October 22, 1844. Ụbọchị otu puku narị atọ na iri atọ na ise ruru kpọmkwem n’ụbọchị mbụ nke 1844, mgbe ndakpọ olileanya mbụ nke ndị Millerite bịara, ma oge ichere nke Habakkuk isi nke abụọ, na nke ilu ụmụ agbọghọ iri ahụ dị na Matthew iri abụọ na ise, malitere.

The twenty-three hundred days of Daniel chapter eight, verse fourteen reached to October 22, 1844, and the twenty-five hundred and twenty years, of the “seven times” against the southern kingdom of Judah ended there as well. Palmoni introduces himself as the Wonderful Numberer in verse thirteen of Daniel eight, and the prophetic “structure” and “design” that he then set forth included at least ten interconnected time prophecies.

Ụbọchị puku abụọ na narị atọ nke Daniel isi nke asatọ, amaokwu nke iri na anọ rutere ruo Ọktoba 22, 1844, ma afọ puku abụọ na narị ise na iri abụọ nke “oge asaa” megide alaeze ndịda nke Juda kwụsịrịkwa n’ebe ahụ. Palmoni na-ewebata onwe ya dịka Onye-Ọnụ-Ọgụ dị Ịtụnanya n’amaokwu nke iri na atọ nke Daniel asatọ, ma “nhazi” na “usoro” amụma ahụ o meziri ka e gosipụta mgbe ahụ gụnyere ma ọ dịkarịa ala amụma oge iri nke jikọtara ọnụ.

We will begin to consider these truths further in the next article.

Anyị ga-amalite ịtụle eziokwu ndị a n’ụzọ miri emi karị n’isiokwu na-esonụ.

> “Christ gave to the world a lesson that should be engraved on mind and soul. ‘This is life eternal,’ he said, ‘that they might know thee the only true God, and Jesus Christ, whom thou hast sent.’ But Satan works on human minds, saying, Do this or that action, and ye shall be as gods. By deceptive reasoning he led Adam and Eve to doubt God’s word, and to supply its place with a theory that led to transgression and disobedience. And his sophistry is doing today what it did in Eden. When Christ came to our world, he selected humble fishermen as the foundation of his church. To these disciples he tried to explain the nature of his kingdom and mission. But their limited comprehension imposed a restraint upon him. They had been receiving the sayings of the scribes and Pharisees, and therefore much of what they believed was untrue. And though Christ had many things to say to them, they were unable to hear much of what he longed to communicate.

> “Kristi nyere ụwa ihe-ọmụmụ nke e kwesịkwara ikpụ n’uche na n’obi. ‘Nke a bụ ndụ ebighị ebi,’ ka O kwuru, ‘ka ha mara Gị, naanị ezi Chineke ahụ, na Jisọs Kraịst, Onye I zitere.’ Ma Setan na-arụ ọrụ n’uche mmadụ, na-asị, Mee nke a ma ọ bụ nke ahụ, unu ga-adịkwa ka chi. Site n’echiche aghụghọ o mere ka Adam na Iv nwee obi abụọ n’okwu Chineke, ma dochie ya n’ọnọdụ ya site n’ozizi nke dugara n’njehie na nnupụisi. Ma aghụghọ-okwu ya na-eme taa otu ihe ahụ o mere n’Iden. Mgbe Kraịst bịara n’ụwa anyị, O họọrọ ndị na-akụ azụ dị umeala n’obi dịka ntọala nke nzukọ Ya. Nye ndị a bụ ndị na-eso ụzọ Ya, Ọ gbalịrị ịkọwara ha ọdịdị nke alaeze Ya na ozi Ya. Ma nghọta ha dị nta tụrụ Ya mgbochi. Ha anọwo na-anata okwu ndị odeakwụkwọ na ndị Farisii, ya mere, ọtụtụ n’ime ihe ha kwenyere abụghị eziokwu. Ma ọ bụ ezie na Kraịst nwere ọtụtụ ihe Ọ ga-agwa ha, ha enweghị ike ịnụ ọtụtụ n’ime ihe Ọ na-achọsi ike ikwupụta.”

> “Christ finds the religionists of this time so full of erroneous sentiments that there is no room in their minds for the truth. With the education given, teachers mingle the sentiments of infidel authors. Thus they have sown tares in the minds of the youth. They give utterance to sentiments that should not be presented to young or old, never thinking of what kind of seed they are sowing, or of the harvest they will have to garner as the result.” Review and Herald, July 3, 1900.

> “Kraịst hụrụ ndị na-ekpe okpukpe nke oge a ka ha jupụtara nke ukwuu n’echiche na-ezighị ezi nke na e nweghị ohere n’uche ha maka eziokwu. N’ihi agụmakwụkwọ a na-enye, ndị nkụzi na-agwakọta echiche nke ndị odeakwụkwọ ekweghị na Chineke. N’otu a ka ha siri kụọ ahịhịa ọjọọ n’ime uche ndị ntorobịa. Ha na-ekwupụta echiche ndị a na-ekwesịghị iweta n’ihu ndị na-eto eto ma ọ bụ ndị okenye, na-enweghị mgbe ọ bụla iche echiche banyere ụdị mkpụrụ ha na-akụ, ma ọ bụ banyere owuwe ihe ubi ha ga-anakọta n’ihi ya.” Review and Herald, July 3, 1900.

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