Article

# The Book of Daniel - Number Forty-Six

Akwụkwọ Daniel — Nọmba Iri Anọ na Isii

The Rest and Refreshing

Ezumike na Mmeghari Ahụ

Author

Jeff Pippenger

Published

January 10, 2024

Formats

PDF
Word
Song MP3

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.

> Ònye ka ọ ga-akụziri ihe ọmụma? Ònye ka ọ ga-eme ka ọ ghọta ozizi? Ndị a napụrụ ara ehi, ndị a dọpụtara n’ara nne. N’ihi na iwu ga-adịkwasị iwu, iwu n’elu iwu; ahịrị n’elu ahịrị, ahịrị n’elu ahịrị; ntakịrị ebe a, ntakịrị ebe ahụ: N’ihi na ọ ga-eji egbugbere ọnụ na-asụ nsụ na asụsụ ọzọ gwa ndị a okwu. Ndị ọ sịrị ha, Nke a bụ izu ike, nke unu ga-eji mee ka onye ike gwụrụ zuo ike; nke a bụkwa ume ọhụrụ: ma ha ekweghị ịnụ. Ma okwu nke Onyenwe anyị bịakwutere ha dị ka iwu n’elu iwu, iwu n’elu iwu; ahịrị n’elu ahịrị, ahịrị n’elu ahịrị; ntakịrị ebe a, ntakịrị ebe ahụ; ka ha wee jee, daa azụ, gbajie, nwee ọnyà, ma e jide ha. Ya mere nụ okwu nke Onyenwe anyị, unu ndị na-akwa emo, ndị na-achị ndị a nọ na Jerusalem. N’ihi na unu asịwo, Anyị emeela ọgbụgba ndụ na ọnwụ, anyị na ala mmụọ agbakọtala nkwekọrịta; mgbe ihe otiti na-asọfupu ga-agafe, ọ gaghị abịakwasị anyị: n’ihi na anyị emeela ụgha ebe mgbaba anyị, n’okpuru okwu ụgha ka anyị zoro onwe anyị: Ya mere otu a ka Onyenwe Chineke kwuru, Lee, ana m etinye na Zayọn nkume dịka ntọala, nkume a nwalere anwa, nkume nkuku dị oké ọnụ ahịa, ntọala siri ike: onye kwere ekwe agaghị eme ọsọ ọsọ. Ikpe kwa ka m ga-eme ka ọ bụrụ eriri atụ, ezi omume ka ọ bụrụ plọmmet: akụ mmiri ígwé ga-ekpochapụ ebe mgbaba nke ụgha, mmiri ga-ejubigakwa ebe nzuzo ahụ ókè. A ga-emekwa ka ọgbụgba ndụ unu na ọnwụ ghara ịdị irè, nkwekọrịta unu na ala mmụọ agaghị eguzo; mgbe ihe otiti na-asọfupu ga-agafe, mgbe ahụ a ga-azọpịa unu site n’aka ya. Aịzaya 28:9–18.

In 1863, the scornful men that ruled Jerusalem began a progressive work of covering up Miller’s jewels and replacing them with counterfeit coins and jewels. In doing so they “made a covenant with death,” they “made lies” their “refuge and “hid” “under falsehood.” But they were to be tested with the last day message of the “rest” and the “refreshing,” which Peter speaks of in the book of Acts.

N’afọ 1863, ndị ikom nlelị ahụ bụ ndị chịrị Jerusalem malitere ọrụ na-aga n’ihu nke ikpuchi ọla dị oké ọnụ ahịa Miller ma jiri mkpụrụ ego adịgboroja na ọla adịgboroja dochie ha. N’ime ime nke a, ha “gbara ndụ na ọnwụ ndụ,” ha mere “ụgha” ka ọ bụrụ “ebe mgbaba” ha, ma “zoo” onwe ha “n’okpuru aghụghọ.” Ma a ga-anwale ha site n’ozi nke ụbọchị ikpeazụ banyere “izu ike” na “ime ka ume dị ọhụrụ,” nke Pita kwuru okwu ya n’akwụkwọ Ọrụ Ndịozi.

> But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:18–24.

> Ma ihe ndị ahụ, bụ ndị Chineke buru ụzọ gosi site n’ọnụ ndị amụma ya nile, na Kraịst ga-ata ahụhụ, ka O mezuwo otu a. Ya mere, chegharịanụ, laghachikwanu, ka e wee hichapụ mmehie unu, mgbe oge ume ọhụrụ ga-esi n’ihu Onyenwe anyị bịa; ma Ọ ga-ezite Jisọs Kraịst, onye e kwusara unu banyere ya na mbụ: Onye eluigwe ga-anabata ruo mgbe oge mweghachi nke ihe nile ga-abịa, nke Chineke kwuru site n’ọnụ ndị amụma ya dị nsọ nile kemgbe ụwa bidoro. N’ihi na Mozis n’ezie sịrị ndị nna ochie, Onye-amụma ka Onyenwe unu Chineke ga-eme ka o bilie n’etiti unu site n’aka ụmụnna unu, dịka mụ onwe m; onye ahụ ka unu ga-anụ n’ihe nile ọ bụla ọ ga-agwa unu. O ga-erukwa na mkpụrụobi ọ bụla nke na-agaghị anụ onye-amụma ahụ, a ga-ebibi ya n’etiti ndị mmadụ. Ee, ndị amụma nile kwa, malite n’aka Samuel na ndị soro ya n’azụ, ka ọtụtụ kwuru okwu, bukwaara amụma gbasara ụbọchị ndị a. Ọrụ Ndịozi 3:18–24.

Peter identifies that all the prophets spoke of the times of refreshing and latter rain, and Isaiah is identifying the class that reject the final times of refreshing that occurs at the conclusion of the investigative judgment, when sin is being blotted out and the latter rain is falling. At that time, the class who have made a covenant of death that Isaiah is referring to, according to Peter will “be destroyed from among the people.” Sister White often addresses this very time of Isaiah’s rest and refreshing.

Pita na-akọwa na ndị amụma niile kwuru banyere oge nke inweta ume ọhụrụ na mmiri ozuzo ikpeazụ, ma Aịzaya na-akọwapụta òtù ahụ nke na-ajụ oge ikpeazụ nke inweta ume ọhụrụ nke na-eme na njedebe nke ikpe nchọpụta, mgbe a na-ehichapụ mmehie ma mmiri ozuzo ikpeazụ na-ada. N’oge ahụ, òtù ahụ nke meworo ọgbụgba ndụ nke ọnwụ nke Aịzaya na-ekwu maka ya, dịka Pita siri kwuo, “a ga-ebibi ya n’etiti ndị mmadụ.” Sister White na-ekwuputa ugboro ugboro kpọmkwem banyere oge a nke izu ike na inweta ume ọhụrụ nke Aịzaya.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

> “Mmụọ-ozi ahụ nke jikọtara onwe ya n’ịkpọsa ozi nke mmụọ-ozi nke atọ ga-eme ka ụwa dum mụọ ìhè site n’ebube ya. A na-ebu amụma n’ebe a banyere ọrụ ga-eru ụwa nile ma bụrụkwa nke ike ya na-adịghị ahụkebe. Mmegharị mbata nke afọ 1840–44 bụ ngosipụta dị ebube nke ike Chineke; e buuru ozi mmụọ-ozi nke mbụ ruo n’ebe ọrụ mgbasa-ozi ọma ọ bụla dị n’ụwa, ma n’ụfọdụ mba e nwere mmasị okpukpe kasịnụ e nwetụrụla n’ala ọ bụla kemgbe Ndozigharị nke narị afọ nke iri na isii; ma ndị a ga-akarị site n’oké mmegharị ahụ nke ga-adị n’okpuru ịdọ aka ná ntị ikpeazụ nke mmụọ-ozi nke atọ.

> “The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.

> “Ọrụ ahụ ga-adị yiri nke ụbọchị Pentikọst. Dịka e nyere ‘mmiri mbu,’ n’ịwụsa Mmụọ Nsọ na mmalite nke oziọma, iji mee ka mkpụrụ ahụ dị oké ọnụ ahịa pupụta, otu a ka a ga-enye ‘mmiri ikpeazụ’ na njedebe ya maka ime ka owuwe ihe ubi chara acha. ‘Mgbe ahụ ka anyị ga-ama, ma ọ bụrụ na anyị anọgide n’ịma Onyenwe anyị: ọpụpụ Ya akwadebewo dịka ụtụtụ; Ọ ga-abịakwutekwa anyị dịka mmiri ozuzo, dịka mmiri ikpeazụ na mmiri mbu n’elu ụwa.’ Hosea 6:3. ‘Ya mere, ṅụrịanụ ọṅụ, unu ụmụ Zaịọn, ṅụrịakwanụ ọṅụ n’ime Onyenwe unu Chineke: n’ihi na O nyewo unu mmiri mbu n’oke kwesịrị ekwesị, Ọ ga-emekwa ka mmiri zoooro unu, mmiri mbu, na mmiri ikpeazụ.’ Joel 2:23. ‘N’ụbọchị ikpeazụ, ka Chineke kwuru, M ga-awụsa Mmụọ M n’elu anụ ahụ niile.’ ‘Ọ ga-erukwa, na onye ọbụla nke ga-akpọku aha Onyenwe anyị ka a ga-azọpụta.’ Ọrụ Ndịozi 2:17, 21.”

> “The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.

> “Ọrụ ukwu nke ozioma agaghị akwụsị n’ịhụ ngosipụta nke ike Chineke nke dị ala karịa nke kpụrụ akara mmalite ya. A ga-emezukwa amụma ndị e mezuru n’ịwụsa mmiri ozuzo mbụ n’oge mmeghe nke ozioma ọzọ n’ime mmiri ozuzo ikpeazụ n’oge mmechi ya. Lee ‘oge nke ume ọhụrụ’ nke onyeozi Pita lere anya n’ihu mgbe ọ sịrị: ‘Ya mere, chegharịanụ, laghachikwutekwanụ Chineke, ka e hichapụ mmehie unu, mgbe oge nke ume ọhụrụ ga-esi n’ihu Onyenwe anyị bịa; Ọ ga-ezikwa Jizọs.’ Ọrụ 3:19, 20.” The Great Controversy, 611.

The test is based upon the methodology of the latter rain, as represented as “line upon line.” The testing message is delivered by watchmen who are of “another tongue,” who are represented as having “stammering lips.” The testing message of the latter rain would be delivered by watchmen who had not been trained in the methodology of apostate Protestantism and Catholicism, which Adventism has adopted throughout its history of rebellion.

A nwale ahụ dabeere n’usoro ọrụ nke mmiri ozuzo nke ikpeazụ, dịka e si anọchi ya anya dịka “ahịrị n’ahịrị.” A na-ebunye ozi nnwale ahụ site n’aka ndị nche bụ ndị nke “asụsụ ọzọ,” ndị a na-anọchi anya dị ka ndị nwere “egbugbere ọnụ na-asụ nsụ.” Ozi nnwale nke mmiri ozuzo nke ikpeazụ ga-ebunyere site n’aka ndị nche ndị a na-akụzibeghị n’usoro ọrụ nke Protestantism nke dapụrụ n’ezi okwukwe na nke Katọlik, nke Adventism anabatala n’ime akụkọ ihe mere eme ya nile nke nnupụisi.

> “The time is not far distant when the test will come to every soul. The mark of the beast will be urged upon us. Those who have step by step yielded to worldly demands and conformed to worldly customs will not find it a hard matter to yield to the powers that be, rather than subject themselves to derision, insult, threatened imprisonment, and death. The contest is between the commandments of God and the commandments of men. In this time the gold will be separated from the dross in the church. True godliness will be clearly distinguished from the appearance and tinsel of it. Many a star that we have admired for its brilliancy will then go out in darkness. Chaff like a cloud will be borne away on the wind, even from places where we see only floors of rich wheat. All who assume the ornaments of the sanctuary, but are not clothed with Christ’s righteousness, will appear in the shame of their own nakedness.

> “Oge ahụ adịghị anya mgbe ọnwụnwa ahụ ga-abịakwute mkpụrụobi ọbụla. A ga-akpali anyị ka anyị nata akara nke anụ ọhịa ahụ. Ndị, nzọụkwụ site na nzọụkwụ, enyefeworo onwe ha n’ihe ụwa na-achọ ma kwekọọ n’omenala nke ụwa agaghị ahụ ya dị ka ihe siri ike inyefe onwe ha n’aka ọchịchị dị, kama ịdobe onwe ha n’ịkwa emo, mkparị, iyi egwu mkpọrọ, na ọnwụ. Asọmpi ahụ dị n’etiti iwu Chineke na iwu mmadụ. N’oge a ka a ga-ekewapụ ọlaedo na ájá adịghị ọcha n’ime nzukọ. A ga-amata n’ezie ọdịnsọ Chineke nke bụ eziokwu, dị iche na ngosipụta ya na ihe ịchọ mma ya na-enwu enwu. Ọtụtụ kpakpando nke anyị toro n’ihi nchapụta ha ga-emesịa nyụọ n’ọchịchịrị. A ga-ebupụ ahịhịa akọrọ dị ka igwe ojii n’ifufe, ọbụna site n’ebe anyị na-ahụ naanị ebe a kwaturu ọka wit bara ụba. Ndị niile na-eyikwasị onwe ha ihe ịchọ mma nke ebe nsọ, ma ha eyikwaghị ezi omume Kraịst, ga-apụta n’ihere nke ịgba ọtọ nke onwe ha.”

> “When trees without fruit are cut down as cumberers of the ground, when multitudes of false brethren are distinguished from the true, then the hidden ones will be revealed to view, and with hosannas range under the banner of Christ. Those who have been timid and self-distrustful will declare themselves openly for Christ and His truth. The most weak and hesitating in the church will be as David—willing to do and dare. The deeper the night for God’s people, the more brilliant the stars. Satan will sorely harass the faithful; but, in the name of Jesus, they will come off more than conquerors. Then will the church of Christ appear ‘fair as the moon, clear as the sun, and terrible as an army with banners.’

> “Mgbe e gbuturu osisi ndị na-amịghị mkpụrụ dịka ndị na-eme ka ala bụrụ ihe efu, mgbe a kpọpụtara ìgwè mmadụ dị ukwuu nke ụmụnna ụgha iche n’etiti ezi ụmụnna, mgbe ahụ, a ga-eme ka ndị zoro ezo pụta ìhè n’ihu mmadụ, ha ejikwa hosana guzoro n’okpuru ọkọlọtọ nke Kraịst. Ndị bụbu ndị ụjọ na ndị na-enweghị ntụkwasị obi n’onwe ha ga-ekwupụta onwe ha n’ihu ọha n’aka Kraịst na eziokwu Ya. Ndị kacha adịghị ike ma na-ala azụ n’ime nzukọ ga-adị ka Devid—ndị dị njikere ime ihe ma nwee obi ike ime ya. Ka abalị si emi emi karịa nye ndị nke Chineke, ka kpakpando si enwu ìhè karịa. Setan ga-akpagbu ndị kwere ntụkwasị obi ahụ nke ukwuu; ma, n’aha Jizọs, ha ga-apụta karịa ndị mmeri. Mgbe ahụ ka nzukọ Kraịst ga-apụta dị ka ‘onye mara mma dịka ọnwa, onye doro anya dịka anyanwụ, dịkwa egwu dịka agha nwere ọkọlọtọ.’”

> “The seeds of truth that are being sown by missionary efforts will then spring up and blossom and bear fruit. Souls will receive the truth who will endure tribulation and praise God that they may suffer for Jesus. ‘In the world ye shall have tribulation: but be of good cheer; I have overcome the world.’ When the overflowing scourge shall pass through the earth, when the fan is purging Jehovah’s floor, God will be the help of His people. The trophies of Satan may be exalted on high, but the faith of the pure and holy will not be daunted.

> “Mkpụrụ eziokwu ndị a na-agha site n’ọrụ mgbasa ozi ndịozi ga-epu mgbe ahụ, too okooko ma mịa mkpụrụ. Mkpụrụobi ga-anabata eziokwu ahụ, ndị ga-anagide mkpagbu ma too Chineke na ha pụrụ ịta ahụhụ n’ihi Jisọs. ‘N’ụwa unu ga-enwe mkpagbu: ma nwee obi ike; emeriela m ụwa.’ Mgbe ihe otiti ahụ na-ejuru ókè ga-agafe n’ụwa, mgbe ihe ifufe ịchịcha ọka na-ehicha ebe ịzọ ọka Jehova, Chineke ga-abụ enyemaka nke ndị Ya. A pụrụ ibuli mmeri Setan ndị ọ nwetara elu n’ebe dị elu, ma okwukwe nke ndị dị ọcha ma dị nsọ agaghị ada mba.”

> “Elijah took Elisha from the plow and threw upon him his mantle of consecration. The call to this great and solemn work was presented to men of learning and position; had these been little in their own eyes and trusted fully in the Lord, He would have honored them with bearing His standard in triumph to the victory. But they separated from God, yielded to the influence of the world, and the Lord rejected them.

> “Ilaịja wepụtara Ịlaịsha n’ọgụ ugbo ma tụkwasị ya uwe-nwuda nke nsọpụrụ ya. A kpọrọ ndị mmụta na ndị nwere ọkwá dị elu oku ka ha rụọ nnukwu ọrụ a dị nsọ ma dị arọ; a sị na ha dịrịworo nta n’anya onwe ha ma tụkwasị Onyenwe anyị obi n’uju, Ọ gaara asọpụrụ ha site n’iji ha buru ọkọlọtọ Ya n’ọṅụ mmeri ruo n’ime mmeri. Ma ha kewapụrụ onwe ha n’ebe Chineke nọ, nyere onwe ha n’okpuru mmetọ nke ụwa, Onye-nwe-anyị wee jụ ha.”

> “Many have exalted science and lost sight of the God of science. This was not the case with the church in the purest times.

> “Ọtụtụ ebuliwo sayensị elu ma tufuo ịhụ Chineke nke sayensị. Nke a abụghị otú o si dị n’ụlọ-nzukọ n’oge ya kacha dị ọcha.

> “God will work a work in our day that but few anticipate. He will raise up and exalt among us those who are taught rather by the unction of His Spirit than by the outward training of scientific institutions. These facilities are not to be despised or condemned; they are ordained of God, but they can furnish only the exterior qualifications. God will manifest that He is not dependent on learned, self-important mortals.” Testimonies, volume 5, 81, 82.

> “Chineke ga-arụ ọrụ n’oge anyị nke mmadụ ole na ole naanị ha na-atụ anya ya. Ọ ga-ebuli ma bulie n’etiti anyị ndị a na-akụziri karịa site n’ite mmanụ nke Mmụọ Ya karịa site n’ọzụzụ mpụta nke ụlọọrụ mmụta sayensị. A gaghị-ele ụlọọrụ ndị a anya n’ụzọ nlelị ma ọ bụ maa ha ikpe; Chineke hiwere ha, ma ha pụrụ inye naanị ntozu mpụta. Chineke ga-eme ka o pụta ìhè na Ọ dịghị adabere n’aka ndị mmadụ na-amụ akwụkwọ, ndị ji onwe ha kpọrọ ihe.” Testimonies, volume 5, 81, 82.

The “overflowing scourge” is a symbol of the Sunday law, which begins at the hour of the great earthquake of Revelation eleven. It represents the progressive Sunday law testing time.

“Ihe otiti nke jupụtara ókè” bụ akara nke iwu Sọnde, nke na-amalite n’oge ala ọma jijiji ukwu nke Mkpughe iri na otu. Ọ na-anọchi anya oge ule nke iwu Sọnde na-aga n’ihu n’usoro ya.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Mba ọzọ nile ga-eso ihe atụ nke United States. Ọ bụ ezie na ọ na-ebute ụzọ, ma otu nsogbu ahụ ga-abịakwasị ndị anyị nọ n’akụkụ ụwa nile.” Testimonies, volume 6, 395.

Just before the Sunday law, the counterfeit coins of Miller’s dream are swept out of the window, as Laodicean Adventists are spewed out of the mouth of the Lord. Then the church is lifted up as an ensign, “fair as the moon, clear as the sun, and terrible as an army with banners”. Isaiah’s message that proceeds from “another tongue” and “stammering lips,” represents those who are raised up and exalted and who are taught by the unction of His Spirit rather than by the outward training of scientific institutions. The drunkards of Ephraim fail the test of “line upon line,” for the wisdom of their wise men is gone. Prophecy to them has become as a book that is sealed.

Tupu ozugbo iwu Sọnde ahụ abịa, a na-asachapụ mkpụrụ ego adịgboroja nke nrọ Miller pụọ n’ụzọ windo, dịka a na-awụpụ ndị Adventist Laodisia n’ọnụ nke Onyenwe anyị. Mgbe ahụ ka a na-ebuli nzukọ ahụ elu dịka ọkọlọtọ, “mara mma dịka ọnwa, doro anya dịka anyanwụ, ma dị egwu dịka agha nwere ọkọlọtọ.” Ozi Aịzaya nke si n’“asụsụ ọzọ” na “egbugbere ọnụ na-asụ nsụ” apụta, na-anọchi anya ndị e weliri elu ma kpọlitekwa, ndị a na-akụziri site n’ite mmanụ nke Mmụọ Ya karịa site n’ọzụzụ mpụta nke ụlọọrụ mmụta sayensị. Ndị ọṅụṅụ mmanya nke Ifrem adaghị ule nke “ahịrị n’elu ahịrị,” n’ihi na amamihe nke ndị amamihe ha alala n’iyi. Amụma aghọwo nye ha dịka akwụkwọ e mechiri emechi.

The history, which according to Peter, all the prophets since Samuel have spoken of, provides several illustrations of the destruction of Adventists who reject the latter rain message, but it is not physical death that they suffer at the Sunday law, but a spiritual death which is accompanied by the recognition of the reality of being lost for eternity, as represented by the foolish virgins, who in the book of Amos awaken to the fact that they are lost.

Akụkọ ihe mere eme ahụ, nke dị ka Pita si kwuo, ndị amụma niile kemgbe Samuel ekwuwo banyere ya, na-enye ọtụtụ ihe atụ banyere mbibi nke ndị Adventist ndị jụrụ ozi mmiri ozuzo ikpeazụ ahụ, ma ọnwụ anụ ahụ abụghị ihe ha na-ata ahụhụ n’iwu Ụka Sọnde, kama ọ bụ ọnwụ ime mmụọ nke so ya bụ ịmata eziokwu nke ịbụ ndị furu efu ruo mgbe ebighị ebi, dịka e si anọchi anya ya n’ime ụmụ agbọghọ ndị nzuzu, ndị n’akwụkwọ Amos teta n’eziokwu ahụ na ha furu efu.

> Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

> Lee, ụbọchị ndị ahụ na-abịa, ka Onye-nwe Chineke kwuru, na M ga-eziga ụnwụ n’ala, ọ bụghị ụnwụ achịcha, ọ bụghịkwa akpịrị ịkpọ nkụ maka mmiri, kama ọ bụ nke ịnụ okwu dị iche iche nke Onye-nwe: Ha ga-awagharịkwa site n’otu oké osimiri ruo n’oké osimiri ọzọ, sitekwa n’ugwu ruo ọbụna n’ọwụwa anyanwụ, ha ga-agba ọsọ ebe a na ebe ahụ ịchọ okwu Onye-nwe, ma ha agaghị ahụ ya. N’ụbọchị ahụ ụmụ agbọghọ mara mma na ụmụ okorobịa ga-ada mba n’ihi akpịrị ịkpọ nkụ. Ndị na-aṅụ iyi site na mmehie Sameria, na-asị, Chi gị, Dan, dị ndụ; na, Ụzọ Biashiba dị ndụ; ọbụna ha ga-ada, ha agaghị ebilikwa ọzọ ruo mgbe ebighị ebi. Amos 8:11–14.

After referencing the hour of the Sunday law with the symbol of the “overflowing scourge,” Isaiah addresses the ongoing fear and anxiety of those who made a covenant with death.

Mgbe o kwusịrị banyere awa nke iwu Sọnde site n’iji akara nke “otiti na-ejupụta ókè,” Aịsaịa na-agwa okwu banyere ụjọ na nchekasị na-aga n’ihu nke ndị ha na ọnwụ gbara ndụ.

> And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. From the time that it goeth forth it shall take you: for morning by morning shall it pass over, by day and by night: and it shall be a vexation only to understand the report. Isaiah 28:18, 19.

> A ga-emebikwa ọgbụgba-ndụ unu na ọnwụ, nkwekọrịta unu na ala mmụọ agaghịkwa eguzo; mgbe ihe-otiti juputara nke na-asọpụta ga-agafe, mgbe ahụ a ga-azọpịa unu n’okpuru ya. Site n’oge ọ ga-apụ, ọ ga-ejide unu: n’ihi na ụtụtụ ruo ụtụtụ ka ọ ga-agafe, ehihie na abalị: ma ọ ga-abụ naanị ihe nhụjuanya ịghọta akụkọ ahụ. Aịsaịa 28:18, 19.

The understanding of the increase of knowledge represented by Miller’s jewels will then be unavailable, but the “understanding” of the report of the progressive Sunday law crisis will identify that their covenant with death has been disannulled. Those who have hidden “under falsehood,” will then recognize that “the Lord God,” had laid “in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation,” but it will be too late. The falsehoods that they have hidden under as they progressed through history are then swept away. Many of those obvious lies, can easily be recognized in the vision of the Ulai River.

Mgbe ahụ, nghọta banyere mmụba nke ihe ọmụma nke ọla Miller nọchiri anya agaghịzi adị, ma “nghọta” nke akụkọ banyere ọgba aghara iwu Sọnde na-aga n’ihu ga-eme ka a mata na agbukwala ọgbụgba ndụ ha na ọnwụ. Ndị zoro onwe ha “n’okpuru ụgha” ga-amata mgbe ahụ na “Onyenwe anyị Jehova” atụnyela “na Zayọn nkume maka ntọala, nkume a nwalere anwa, nkume nkuku dị oké ọnụ ahịa, ntọala siri ike,” ma ọ ga-abụla oge agafewo. A ga-asachapụkwa ụgha ndị ahụ niile ha zoro onwe ha n’okpuru ha ka ha na-aga n’ihu n’akụkọ ihe mere eme. Ọtụtụ n’ime ụgha ndị ahụ doro anya, a pụrụ ịhụ ha mfe n’ọhụ nke Osimiri Ulai.

The Millerites, in agreement with their understanding of Daniel chapter two, identified the kingdoms in Daniel eight, as the same kingdoms which are represented in chapter seven. The distinction between the two chapters is that chapter seven represents the political elements of the kingdoms, and chapter eight represents the religious elements of the kingdoms. For this reason, Daniel chapter eight is portrayed with sanctuary terms.

Ndị Millerite, n’ịkwado nghọta ha banyere Daniel isi nke abụọ, kpọrọ alaeze ndị dị na Daniel asatọ dị ka otu alaeze ndị ahụ e ji nọchite anya ha n’isi nke asaa. Ihe dị iche n’etiti isi abụọ a bụ na isi nke asaa na-anọchite ihe ndọrọ ndọrọ ọchịchị nke alaeze ndị ahụ, ebe isi nke asatọ na-anọchite ihe okpukpe nke alaeze ndị ahụ. N’ihi nke a, a na-egosi Daniel isi nke asatọ site n’okwu metụtara ebe nsọ.

Daniel chapter eight, employs sanctuary symbolism to represent the kingdoms, but every sanctuary symbol represented in the chapter is corrupted, thus identifying a distinction between the true religion of Christ and the false religion of Satan. A ram is an animal that was used as an offering in God’s sanctuary, but every sanctuary offering was to be perfect. The ram in chapter eight, was disqualified from being used as an offering in God’s sanctuary, for the horns were not identical.

Isi nke asatọ nke Daniel ji nnọchianya ebe nsọ gosipụta alaeze dị iche iche, ma nnọchianya ebe nsọ ọ bụla e gosipụtara n’isi ahụ bụ nke e merụrụ emerụ; si otú a na-egosi ọdịiche dị n’etiti ezi okpukpe nke Kraịst na okpukpe ụgha nke Setan. Ebule bụ anụmanụ a na-eji achụ àjà n’ebe nsọ nke Chineke, ma àjà ọ bụla nke ebe nsọ ahụ ga-abụ nke zuru oke. Ebule ahụ dị n’isi nke asatọ erughị eru iji bụrụ àjà n’ebe nsọ nke Chineke, n’ihi na mpi ya abụọ abụghị otu.

> Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.

> Mgbe ahụ, eweliri m anya m elu, m wee hụ, ma lee, otu ebule guzo n’ihu osimiri, nke nwere mpi abụọ: mpi abụọ ahụ dị elu; ma otu dị elu karịa nke ọzọ, nke dị elu karị pụtara ikpeazụ. Daniel 8:3.

A ram with two differing lengths of horns would not be allowed as an offering in God’s sanctuary, but the symbolism is not of God’s true religion, it is of Satan’s counterfeit religion of paganism. The next kingdom was represented by a goat, which is also a sanctuary offering, but once again, the goat was corrupted for it had a horn between his eyes, lacking the symmetry of the perfection required of a sanctuary offering.

A gaghị ekwe ka ebule nwere mpi abụọ nke ogologo ha dị iche bụrụ onyinye n’ebe nsọ Chineke, ma ihe nnọchianya ahụ abụghị nke ezi okpukpe Chineke; ọ bụ nke okpukpe aghụghọ Setan, ya bụ, ikpere arụsị. Alaeze ọzọ sochirinụ ka e ji ewu nnọchia anya, nke bụkwa onyinye ebe nsọ, ma ọzọkwa, a merụrụ ewu ahụ, n’ihi na o nwere otu mpi n’etiti anya ya abụọ, nke na-enweghị nha nhata nke izu-okè a na-achọ n’onyinye ebe nsọ.

> And as I was considering, behold, an he goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes. Daniel 8:5.

> Ma ka m nọ n’echiche, le, otu ewu-nwoke si n’ọdịda anyanwụ bịa n’elu ụwa dum, ma o metụghị ala aka; ewu ahụ nwekwara mpi a ma ama n’etiti anya ya. Daniel 8:5.

Ultimately the horn of the goat was broken and produced four horns, which also disqualifies it from being an offering in God’s sanctuary.

N’ikpeazụ, mpi ewu ahụ gbajiri, meekwa mpi anọ pụta, nke a kwa mere ka ọ ghara iru eru ịbụ onyinye n’ụlọ nsọ Chineke.

> Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven. Daniel 8:8.

> Ya mere, ewu nwoke ahụ tolitere nke ukwuu: ma mgbe ọ dị ike, e gbajiri nnukwu mpi ahụ; ma n’ọnọdụ ya pụta mpi anọ ndị a ma ama, chere ihu n’ebe ifufe anọ nke eluigwe dị. Daniel 8:8.

Daniel chapter eight, begins without the kingdom of Babylon being referenced with a symbol. Babylon, the first kingdom of Bible prophecy has already been biblically established upon the two witnesses of chapter two, and chapter seven; but in chapter eight Babylon is purposely hidden to emphasize the prophetic attribute of the papacy receiving a deadly wound that is ultimately healed. During the period from its deadly wound, until it is healed, the papacy is hidden, or forgotten, prophetically. The hiding was also represented by Nebuchadnezzar’s kingdom being removed and thereafter being restored.

Isi nke asatọ nke Daniel na-amalite n’enweghị ka e jiri akara-anọchi anya alaeze Babilọn kpọọ ya aha. E guzobeworị Babilọn, bụ alaeze mbụ nke amụma Akwụkwọ Nsọ, n’ụzọ Akwụkwọ Nsọ si dị, n’elu ndị àmà abụọ nke isi nke abụọ na isi nke asaa; ma n’isi nke asatọ, e zoro Babilọn n’uche ka e wee gosi nke ọma àgwà amụma ahụ nke ọchịchị papacy n’ịnata ọnya na-egbu egbu nke a ga-emesịa gwọọ kpamkpam. N’oge dị n’etiti ọnya ya na-egbu egbu ahụ ruo mgbe e gwọrọ ya, e zoro papacy, ma ọ bụ chefuo ya, n’amụma. E gosikwara izo ahụ site n’ime ka a wepụ alaeze Nebukadneza, ma mesịa weghachi ya ọzọ.

Daniel chapter eight begins with a direct symbol of the second kingdom by introducing the ram representing the Medo-Persian kingdom, which is followed by the corrupted goat representing the kingdom of Greece. Then out of one of the four winds which the four horns of Greece had disintegrated into, Daniel sees a little horn representing the fourth kingdom of Rome. The little horn represents both phases of Rome, which are represented in four verses. Pagan Rome is represented by the little horn in the masculine gender, and papal Rome as the little horn in the feminine gender.

Isi nke asatọ nke Daniel na-amalite site n’itinye akara doro anya nke alaeze nke abụọ, site n’ịkpọpụta ebule nke na-anọchi anya alaeze Medo-Peshia; nke a ka ewu mebiri emebi, nke na-anọchi anya alaeze Gris, na-esote. Mgbe ahụ, site n’otu n’ime ifufe anọ ahụ nke mpi anọ nke Gris ahụ gbajisịrị bụrụ, Daniel hụrụ otu mpi nta nke na-anọchi anya alaeze nke anọ, ya bụ Rome. Mpi nta ahụ na-anọchi anya akụkụ abụọ nke Rome, nke e gosipụtara n’amaokwu anọ. A na-anọchi anya Rome nke ndị ọgọ mmụọ site na mpi nta ahụ n’ụdị nwoke, na Rome nke papal site na mpi nta ahụ n’ụdị nwanyị.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:9–12.

> Site n’otu n’ime ha ka obere mpi pụtara, nke toro nke ukwuu, chee ihu n’ebe ndịda, na n’ebe ọwụwa anyanwụ, nakwa n’ebe ala ahụ mara mma dị. Ọ tokwara nke ukwuu, ruo n’ìgwè nke eluigwe; o wee tụda ụfọdụ n’ime ìgwè ahụ na ụfọdụ n’ime kpakpando ahụ n’ala, zọchaa ha. Ee, o mere onwe ya nnukwu ọbụna ruo n’aka onye-isi nke ìgwè ahụ, sitekwa n’aka ya ka a napụrụ aja a na-achụ kwa ụbọchị, e wee kwatuo ebe nsọ ya. E nyekwara ya ìgwè agha imegide aja a na-achụ kwa ụbọchị n’ihi mmehie; o wee tụda eziokwu n’ala; ọ rụrụ ọrụ ya, wee nwee ihe ịga nke ọma. Daniel 8:9–12.

The little horn of Rome that enters the narrative in verse nine, is represented in the masculine tense, and then in verse ten, the little horn is represented in the feminine tense, then in verse eleven, the little horn is represented in the masculine tense, and then in verse twelve the little horn is once again represented in the feminine tense.

Obere mpi nta nke Rom nke na-abanye n’akụkọ ahụ n’amaokwu nke itoolu, a na-anọchi anya ya n’usoro nwoke; ma n’amaokwu nke iri, a na-anọchi anya obere mpi nta ahụ n’usoro nwanyị; mgbe ahụ n’amaokwu nke iri na otu, a na-anọchi anya obere mpi nta ahụ n’usoro nwoke; ma n’amaokwu nke iri na abụọ, a na-anọchi anya obere mpi nta ahụ ọzọ n’usoro nwanyị.

Daniel chapter eight, hides the first kingdom, then the next two kingdoms are represented as corrupted sanctuary beasts, and the fourth kingdom is represented by a horn. The horn is prophetically corrupted for it appears as a man, then a woman, then a man and then a woman.

Daniel isi nke asatọ zoro alaeze mbụ, mgbe ahụ, a na-anọchi alaeze abụọ sochirinụ anya dịka anụ ọhịa ụlọ nsọ e merụrụ emerụ, a na-anọchikwa alaeze nke anọ anya site n’otu mpi. N’ụzọ amụma, e merụrụ mpi ahụ emerụ, n’ihi na ọ na-apụta dịka nwoke, mgbe ahụ dị ka nwanyị, mgbe ahụ dịka nwoke, ma emesịa dịka nwanyị.

> The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment: for all that do so are abomination unto the Lord thy God. Deuteronomy 22:5.

> Nwanyị agaghị eyi ihe ọ bụla nke nwoke ji emetụta onwe ya, nwoke kwa agaghị eyikwasị uwe nwanyị: n’ihi na ndị nile na-eme otú ahụ bụ ihe arụ n’anya Jehova, bụ Chineke gị. Deuteronomi 22:5.

The male manifestation of the little horn of pagan Rome, is located in verses nine and eleven, while the feminine manifestation of the little horn of papal Rome, is located in verses ten and twelve. The gender of the little horn is recognized by considering the words of Daniel at the level of the original text, something that Miller could not have seen, for he only used Cruden’s Concordance, and Cruden’s Concordance provides no information about the original language. The oscillation of genders through the four verses was recognized by the translators of the King James Bible, and they did preserve the genders in the passage, if you know what to look for.

Ngosipụta nke mpi nta ahụ n’ụdị nwoke, nke Rome ndị ọgọ mmụọ, dị n’amaokwu nke itoolu na nke iri na otu; ebe ngosipụta nke mpi nta ahụ n’ụdị nwanyị, nke Rome ndị papal, dị n’amaokwu nke iri na nke iri na abụọ. A na-amata okike mpi nta ahụ site n’ilebara okwu Daniel anya n’ogo ederede mbụ, ihe Miller enweghị ike ịhụ, n’ihi na naanị Cruden’s Concordance ka o ji, ma Cruden’s Concordance adịghị enye ozi ọbụla banyere asụsụ mbụ. Ndị ntụgharị nke King James Bible matara mgbanwe okike ndị a n’ime amaokwu anọ ahụ, ma ha chekwara okike ndị ahụ n’ime akụkụ Akwụkwọ Nsọ ahụ, ma ọ bụrụ na ị maara ihe ị ga-achọ.

The translators recognized the distinction between the masculine and the feminine little horn of verses nine through twelve, and they represented the distinction by the word “it.” The word “it” is employed for the little horn when it is in its feminine tense. See Daniel chapter eight, verse ten:

Ndị ntụgharị asụsụ ahụ ghọtara ọdịiche dị n’etiti obere mpi nwoke na obere mpi nwanyị nke amaokwu itoolu ruo iri na abụọ, ha wee gosipụta ọdịiche ahụ site n’okwu a bụ “it.” A na-eji okwu a bụ “it” eme ihe banyere obere mpi ahụ mgbe ọ nọ n’usoro nwanyị ya. Lee Daniel isi nke asatọ, amaokwu nke iri:

> And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Daniel 8:10.

> O wee too ukwu, ruo ọbụna n’ìgwè ndị agha nke eluigwe; o wee tụda ụfọdụ n’ìgwè ahụ na ụfọdụ n’ime kpakpando ahụ n’ala, zọkwasịkwa ha ụkwụ. Daniel 8:10.

It “waxed great,” and “it cast down,” thus identifying the little horn as the woman. Verse twelve states:

Ọ “buru ibu,” ma “ọ tụfuru ala,” si otu a kpọpụta mpi nta ahụ dịka nwanyị ahụ. Amaokwu nke iri na abụọ na-ekwu:

> And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:12.

> E nyekwara ya otu ìgwè agha imegide àjà a na-achụ kwa ụbọchị n’ihi njehie; ọ tụdakwara eziokwu n’ala; ọ rụkwara ọrụ ya, wee nwee ọganihu. Daniel 8:12.

In verse twelve, the word “him” is added, and does not accurately represent the little horn, for the little horn in the verse is twice identified as “it,” thus representing the feminine. The translators obviously recognized Daniel’s gender distinction, but were not certain about what Daniel intended, and they attempted to make the little horn in the verse male in gender by adding the italicized word “him,” but it is not sustained by Daniel’s actual words. His words identify the little horn as feminine and “it” (the feminine little horn), cast the truth to the ground, and “it” (the feminine little horn), practiced and prospered.

N’amaokwu nke iri na abụọ, a gbakwụnyere okwu ahụ bụ “ya,” ma ọ naghị anọchi anya nke ọma mpi nta ahụ, n’ihi na e ji “ya” na-ezo aka na mpi nta ahụ ugboro abụọ n’amaokwu ahụ dịka “ọ,” si otú a na-anọchi anya okike nke nne. O doro anya na ndị ntụgharị ahụ ghọtara ọdịiche okike nke Daniel, ma ha ejighị n’aka ihe Daniel zubere n’ezie, ya mere ha nwara ime ka mpi nta ahụ bụrụ nke nwoke n’okike n’amaokwu ahụ site n’ịgbakwụnye okwu e dere n’akwụkwọ mkpụrụedemede a tụgharịrị “ya,” ma nke a anaghị akwado ya site n’okwu Daniel n’onwe ya. Okwu ya na-akọwa mpi nta ahụ dịka nke nne, ma “ọ” (mpi nta ahụ nke nne), tụbara eziokwu ahụ n’ala, ma “ọ” (mpi nta ahụ nke nne), mere omume ya ma nwee ọganihu.

In verse nine, the phrase “a little horn” is in the masculine gender and represents pagan Rome. It came from one of the “four winds” the Grecian Empire had dissolved into. In the verse, in agreement with history, pagan Rome conquered three geographical areas as it took its position upon the throne of the earth.

N’amaokwu nke itoolu, nkebiokwu ahụ bụ “obere mpi” dị n’usoro okike nwoke, ma ọ na-anọchi anya Rom nke ndị ọgọ mmụọ. Ọ si n’otu n’ime “ifufe anọ” ahụ Alaeze Gris gbazere bụrụ pụta. N’amaokwu ahụ, dịka akụkọ ihe mere eme si kwekọọ, Rom nke ndị ọgọ mmụọ meriri mpaghara ala atọ ka ọ na-ewere ọnọdụ ya n’ocheeze nke ụwa.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> Site n’otu n’ime ha ka otu obere mpi siri pụta, nke toro nke ukwuu nke ukwuu, chere ihu n’ebe ndịda, na n’ebe ọwụwa anyanwụ, na n’ebe ala ahụ mara mma dị. Daniel 8:9.

In verse eleven (which is where the controversy over “the daily” finds one of its primary battlegrounds), the little horn is represented as “he,” “him” and “his.”

N’amaokwu nke iri na otu (ebe esemokwu gbasara “ọrụ kwa ụbọchị” na-achọta otu n’ime ebe agha ya kachasị mkpa), a na-anọchi obere mpi ahụ anya dịka “ya,” “ya,” na “nke ya.”

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

> Ee, o mere onwe ya ka ọ ruo ọbụna n’ebe Onye-isi nke usuu ndị agha dị; sitekwa n’aka ya ka e wepụrụ àjà kwa ụbọchị, a tụdakwara ebe nsọ ya n’ala. Daniel 8:11.

We will continue this study in the next article.

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

> “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 mmetụta ya. Ma nhazi ahụ zuru ezu, n’ime atụmatụ ya na mmezu ya, na-agba àmà banyere Onye dere ya. Nhazi dị otu a abụghị uche ọ bụla ga-enwe ike ichepụta ma ọ bụ ịkpụzi ya, ma e wezụga uche nke Onye Enweghi Nsọtụ.” Education, 123.

Back to Articles