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# The Book of Daniel - Number Fifty-One

Akwụkwọ Daniel - Nọmba Iri ise na otu

Palmoni: Unveiling the Master of Time and Language in Daniel and Revelation

Palmoni: Ikwupụta Nna‑ukwu nke Oge na Asụsụ n’Akwụkwọ Daniel na Mkpughe

Author

Jeff Pippenger

Published

January 15, 2024

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That “certain saint which spake” in Daniel chapter eight, verses thirteen and fourteen is Christ as Palmoni. In the book of Revelation, Christ is identified as Alpha and Omega, which among other wonderful truths, identifies Christ as the Wonderful Linguist, and together the books of Daniel and Revelation represent Christ as the Master of time and language. It is beyond human ability to understand the significance and depth of what it means that Christ, as Palmoni (the Numberer of Secrets), introduces that attribute of His character in the two verses that establish the central pillar of Adventism, but the secrets which the Numberer of Secrets chooses to reveal are our responsibility to recognize and defend.

“Onye nsọ ahụ nke kwuru okwu” n’akwụkwọ Daniel isi nke asatọ, amaokwu nke iri na atọ na nke iri na anọ, bụ Kraịst dịka Palmoni. N’akwụkwọ Mkpughe, a na-akọwa Kraịst dị ka Alfa na Omega, nke, n’etiti eziokwu ndị ọzọ dị ịtụnanya, na-egosi Kraịst dịka Ọkàasụsụ Dị Ebube; ma ọnụ, akwụkwọ Daniel na Mkpughe na-anọchi anya Kraịst dịka Nna-ukwu nke oge na asụsụ. Ọ karịrị ikike mmadụ ịghọta ịdị mkpa na omimi nke ihe ọ pụtara na Kraịst, dịka Palmoni (Onye Na-agụ Ọnụ Ihe Nzuzo), na-ewebata àgwà ahụ nke agwa Ya n’amaokwu abụọ ahụ nke na-eguzobe ogidi etiti nke Adventism, ma ihe nzuzo ndị ahụ nke Onye Na-agụ Ọnụ Ihe Nzuzo họọrọ ikpughe bụ ọrụ dịịrị anyị ịmata ma chebe.

> The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:29.

> Ihe ndị zoro ezo bụ nke Onyenwe anyị Chineke anyị; ma ihe ndị e kpugheere bụ nke anyị na nke ụmụ anyị ruo mgbe ebighị ebi, ka anyị wee mee okwu nile nke iwu a. Deuteronomy 29:29.

A secret that has been revealed is that the Numberer of Secrets (Palmoni), is that “certain saint which spake,” and in the two verses where He reveals Himself, the central pillar of Adventism is identified. In those two verses the Wonderful Numberer identifies the “increase of knowledge” that He, as the Lion of the tribe of Judah unsealed in 1798. In those two verses, the jewels of Miller’s dream, that represent the “increase of knowledge,” were, by the direction of Palmoni’s hand, published upon the two tables of Habakkuk.

Ihe omimi e kpughewo bụ na Onye-Ọgụrụ Omimi nile (Palmoni), bụ “onye nsọ ahụ nke kwuru okwu,” na n’amaokwu abụọ ahụ ebe Ọ na-ekpughe Onwe Ya, a kọwara ogidi etiti nke Adventism. N’ime amaokwu abụọ ahụ, Onye-Ọgụrụ Dị Ebube ahụ na-akọwapụta “mmụba nke ọmụma” ahụ nke Ya onwe Ya, dịka Ọdụm nke ebo Juda, meghechara n’afọ 1798. N’ime amaokwu abụọ ahụ, nkume bara uru nke nrọ Miller, ndị na-anọchi anya “mmụba nke ọmụma,” ka e bipụtara, site n’iduzi aka Palmoni, n’elu tebụl abụọ nke Habakkuk.

> 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 kpọmkwem nke na-ekwu okwu, Ruo ole mgbe ka ọhụ ahụ ga-adị banyere àjà nsure ọkụ ụbọchị niile, na njehie nke mbibi, iji nyefee 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.

After Daniel received the prophetic vision of the kingdoms of Bible prophecy, and then heard the heavenly dialogue in verses thirteen and fourteen, he sought to understand the “vision.”

Mgbe Daniel natara ọhụụ amụma gbasara alaeze ndị dị na amụma nke Akwụkwọ Nsọ, ma mesịa nụ mkparịta ụka nke eluigwe dị na amaokwu nke iri na atọ na nke iri na anọ, ọ chọsiri ike ịghọta “ọhụụ” ahụ.

> And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

> O wee ruo, mgbe mụ onwe m, Daniel, hụworo ọhụụ ahụ, ma chọọ ịmata ihe ọ pụtara, lee, otu onye guzooro n’ihu m, n’ụdị ka ọdịdị mmadụ. Anụkwara m olu otu nwoke n’etiti ụsọ mmiri abụọ nke Ulai, nke kpọrọ, sị, Gebriel, mee ka nwoke a ghọta ọhụụ ahụ. Daniel 8:15, 16.

The “vision” which Daniel is seeking to understand is the “chazon” vision, but the “mareh” vision, is what Gabriel is told to make Daniel understand. Every fact has its bearing, and if this fact is missed, the structure and design of the passage is essentially destroyed. In verse fifteen, when Daniel seeks to understand the “chazon” vision, the “mareh” is hidden, but still represented, for with the “appearance of a man” (Gabriel), the Hebrew word “mareh” is translated as “appearance”. In verse fifteen both words which have been translated as “vision” are represented. Daniel, in verse fifteen, seeks to understand the “chazon,” but Palmoni commands Gabriel, in verse sixteen to make Daniel understand the “mareh.” The design of these two verses is purposeful, and emphasizes the connection and difference between the two words.

“Ọhụhụ” nke Daniel na-achọ ịghọta bụ ọhụụ “chazon,” ma ọhụụ “mareh” bụ ihe a gwara Gabriel ka o mee ka Daniel ghọta. Eziokwu ọ bụla nwere ihe ọ na-akọwa, ma ọ bụrụ na e chefuo eziokwu a, nhazi na atụmatụ nke akụkụ a ga-ebibi n’ụzọ dị mkpa. N’amaokwu nke iri na ise, mgbe Daniel na-achọ ịghọta ọhụụ “chazon,” a na-ezo “mareh,” ma a ka na-anọchi anya ya, n’ihi na n’okwu ahụ “dịka ọdịdị nke mmadụ” (Gabriel), a sụgharịrị okwu Hibru “mareh” dịka “ọdịdị.” N’amaokwu nke iri na ise, a na-anọchi anya okwu abụọ ahụ a sụgharịrị dịka “ọhụhụ.” Daniel, n’amaokwu nke iri na ise, na-achọ ịghọta “chazon,” ma Palmoni nyere Gabriel iwu, n’amaokwu nke iri na isii, ka o mee ka Daniel ghọta “mareh.” Atụmatụ nke amaokwu abụọ a bụ nke e bu n’obi mee, ma ọ na-emesi njikọ na ọdịiche dị n’etiti okwu abụọ ahụ ike.

It is Palmoni that commands Gabriel to make Daniel understand the “mareh,” for the One that commands Gabriel is the One who stands upon the water, and Gabriel heard His voice, “a man’s voice between the banks of Ulai.” It is the Ulai river that runs between the banks, and it is Christ who stands upon the water in the Scriptures. Accompanied with that fact, is the fact that Christ, as the archangel, is the One who commands the angels. The voice between the banks, is the voice of “that certain saint” in verse thirteen, and it is His word that commands Gabriel to make Daniel understand the “mareh” vision. In chapter twelve of Daniel, Christ once again is between the banks of the river. In chapter twelve He is clothed in linen, and swares by Him that liveth forever.

Ọ bụ Palmoni na-enye Gebriel iwu ime ka Daniel ghọta “mareh,” n’ihi na Onye ahụ na-enye Gebriel iwu bụ Onye ahụ nke guzo n’elu mmiri, Gebriel wee nụ olu Ya, “olu mmadụ n’etiti akụ mmiri Ulai.” Ọ bụ osimiri Ulai na-agba n’etiti akụ mmiri ndị ahụ, ọ bụkwa Kraịst na guzo n’elu mmiri n’Akwụkwọ Nsọ. Ihe a na-esonyere eziokwu ahụ bụ eziokwu ọzọ, na Kraịst, dịka onyeisi ndị mmụọ ozi, bụ Onye na-enye ndị mmụọ ozi iwu. Olu ahụ dị n’etiti akụ mmiri ndị ahụ bụ olu nke “onye nsọ ahụ pụrụ iche” n’amaokwu nke iri na atọ, ọ bụkwa okwu Ya na-enye Gebriel iwu ime ka Daniel ghọta ọhụ “mareh.” N’isi nke iri na abụọ nke Daniel, Kraịst ọzọkwa nọ n’etiti akụ mmiri nke osimiri ahụ. N’isi nke iri na abụọ, O yi uwe ọcha nke linin, ma ṅụọ iyi site n’aha Onye ahụ nke dị ndụ ruo mgbe ebighị ebi.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:4–7.

> Ma gị onwe gị, O Daniel, mechie okwu ndị a, ma kaa akwụkwọ a akara, ruo oge ọgwụgwụ: ọtụtụ ga-agagharị ebe a na ebe ahụ, a ga-emekwa ka ọmụma bawanye. Mgbe ahụ, mụ onwe m Daniel lere anya, ma lee, ndị ọzọ abụọ guzo n’ebe ahụ, otu n’akụkụ a nke mkpọda osimiri ahụ, nke ọzọkwa n’akụkụ nke ọzọ nke mkpọda osimiri ahụ. Otu wee sị nwoke ahụ yi uwe linin, nke nọ n’elu mmiri osimiri ahụ, Ruo ole mgbe ka ọgwụgwụ ihe ịtụnanya ndị a ga-adị? M wee nụ nwoke ahụ yi uwe linin, nke nọ n’elu mmiri osimiri ahụ, mgbe o weliri aka nri ya na aka ekpe ya elu n’ebe eluigwe nọ, wee ṅụọ iyi site n’aha Onye ahụ dị ndụ ruo mgbe ebighị ebi, na ọ ga-abụ maka otu oge, oge abụọ, na ọkara oge; ma mgbe o mechara ime ka ike nke ndị nsọ gbasasịa, ihe ndị a niile ga-ezu. Daniel 12:4–7.

The Man who was “clothed in linen, which was upon the waters of the river,” “held up His right hand and His left hand unto heaven, and sware by Him that liveth forever,” and He is the same Man, who in chapter eight commanded Gabriel. In Revelation chapter ten, Christ also held up His hand and swore by Him who lives forever, but there He is standing upon both the water and the earth.

Nwoke ahụ e “yiwere uwe ọcha nke linin, onye nọ n’elu mmiri nke osimiri ahụ,” “weliri aka nri Ya na aka ekpe Ya elu gaa n’eluigwe, wee ṅụọ iyi site n’aha Onye ahụ nke dị ndụ ruo mgbe ebighị ebi,” ma Ọ bụkwa otu Nwoke ahụ nke, n’isi nke asatọ, nyere Gebriel iwu. N’Akwụkwọ Mkpughe isi nke iri, Kraịst kwa weliri aka Ya elu wee ṅụọ iyi site n’aha Onye ahụ nke dị ndụ ruo mgbe ebighị ebi, ma n’ebe ahụ Ọ na-eguzo n’elu ma mmiri ma ụwa.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.

> Mmụọ-ozi ahụ m hụrụ ka o guzo n’elu oké osimiri na n’elu ụwa weliri aka ya elu n’ebe eluigwe dị, O wee ṅụọ iyi site n’aha Onye ahụ nke dị ndụ ruo mgbe ebighị ebi na ebighị ebi, Onye kere eluigwe, na ihe ndị dị n’ime ya, na ụwa, na ihe ndị dị n’ime ya, na oké osimiri, na ihe ndị dị n’ime ya, na oge agaghị adịkwa ọzọ. Mkpughe 10:5, 6.

The mighty angel of chapter ten of Revelation, is Palmoni, who spake to Gabriel from between the banks of the river in chapter eight, and identified when the “end of” the “wonders” would occur in chapter twelve. In Revelation chapter ten, He is the one who roared as a “lion,” for He is there represented as the Lion of the tribe of Judah.

Mmụọ-ozi dị ike nke isi nke iri nke Mkpughe bụ Palmoni, onye gwara Gebriel okwu site n’etiti ụsọ mmiri ahụ n’isi nke asatọ, ma kọwaa mgbe “ọgwụgwụ” nke “ihe ịtụnanya” ahụ ga-eme n’isi nke iri na abụọ. N’isi nke iri nke Mkpughe, Ọ bụ Onye ahụ nke tiri mkpu dị ka “ọdụm,” n’ihi na a na-anọchi anya Ya ebe ahụ dịka Odụm nke ebo Juda.

> And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. And he came and took the book out of the right hand of him that sat upon the throne. Revelation 5:5–7.

> Otu n’ime ndị okenye ahụ wee sị m, Akwala ákwá: lee, Ọdụm nke ebo Juda, Mgbọrọgwụ Devid, emeriela imeghe akwụkwọ ahụ, na ịtọghe akara asaa ya. M wee lee, ma, lee, n’etiti ocheeze ahụ na nke anụ ọhịa anọ ahụ, na n’etiti ndị okenye ahụ, ka Nwa-aturu guzo dị ka a ga-asị na e gburu ya, nwee mpi asaa na anya asaa, nke bụ Mmụọ asaa nke Chineke e zitere n’ụwa niile. O wee bịa were akwụkwọ ahụ n’aka nri nke Onye ahụ nke nọ ọdụ n’ocheeze ahụ. Mkpughe 5:5–7.

As the Lion of the tribe of Judah, Christ is the lamb that prevailed to unseal the book that was sealed with seven seals. Whether He is walking upon the water in the book of Daniel, or has one foot on the sea and the other on the earth in Revelation, each of the prophetic representations are associated with prophetic time. And as the Lion of the tribe of Judah, Christ both seals up and unseals His Word. As He sealed up the book of Daniel, He also sealed up the seven thunders in Revelation chapter ten.

Dịka Ọdụm nke ebo Juda, Kraịst bụ Nwa-aturu ahụ meriri imeghe akwụkwọ ahụ nke e jiri akara asaa kaa. Ma Ọ bụrụ na Ọ na-ejegharị n’elu mmiri n’akwụkwọ Daniel, ma ọ bụ nwee otu ụkwụ n’elu oke osimiri na nke ọzọ n’elu ụwa n’Akwụkwọ Mkpughe, nke ọ bụla n’ime nnọchianya amụma ndị ahụ jikọtara ya na oge amụma. Ma dịka Ọdụm nke ebo Juda, Kraịst na-akàkwa Okwu Ya akara ma na-emeghekwa ya. Dịka O siri kaa akwụkwọ Daniel akara, O kpọchikwara égbè-eluigwe asaa ahụ akara n’isi nke iri nke Mkpughe.

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.

> “Mmụọ-ozi ahụ dị ike nke nyere Jọn ntụziaka abụghị onye ọ bụla ọzọ ma ọ bụghị Jisọs Kraịst. Ịtọ ụkwụ aka nri Ya n’elu oké osimiri, na nke aka ekpe Ya n’elu ala akọrọ, na-egosi akụkụ Ọ na-arụ n’ime ihe nkiri mmechi nke nnukwu ọgụ ahụ na Setan. Ọnọdụ a na-egosi ike Ya kachasị elu na ikike Ya n’elu ụwa dum. Ọgụ ahụ esiwo n’ọgbọ ruo n’ọgbọ na-esiwanye ike ma na-esiwanye mkpebi ike, ọ ga-anọgidekwa otú ahụ ruo n’ihe nkiri mmechi ahụ mgbe ọrụ aghụghọ ndị ike nke ọchịchịrị ga-eru ogo ya kachasị elu. Setan, n’ịjikọta onwe ya na ndị ajọ mmadụ, ga-aghọgbu ụwa dum na ụka ndị na-anabataghị ịhụnanya nke eziokwu. Ma mmụọ-ozi ahụ dị ike na-achọ ka a ṅa ntị. Ọ na-eti mkpu n’olu ukwu. Ọ ga-eme ka ndị sonyere na Setan iguzogide eziokwu hụ ike na ikike nke olu Ya.”

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.

> “Mgbe egbe-elu-igwe asaa ndị a kwuchara olu ha, e nyere Jọn iwu, dịka e nyere Daniel n’ihe banyere obere akwụkwọ ahụ, sị: ‘Kàchie ihe ndị egbe-elu-igwe asaa ahụ kwuru.’ Ndị a metụtara ihe ndị ga-eme n’ọdịnihu, ndị a ga-ekpughe n’usoro ha. Daniel ga-eguzo n’oke ya na njedebe nke ụbọchị ndị ahụ. Jọn na-ahụ obere akwụkwọ ahụ ka e meghere akara ya. Mgbe ahụ amụma Daniel na-enweta ọnọdụ ha ziri ezi n’ozi ndị mmụọ ozi mbụ, nke abụọ, na nke atọ, ndị a ga-enye ụwa. Mmeghe akara nke obere akwụkwọ ahụ bụ ozi ahụ metụtara oge.”

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.

> “Akwụkwọ Daniel na Mkpughe bụ otu. Otu bụ amụma, nke ọzọ bụ mkpughe; otu bụ akwụkwọ e mechiri emechi, nke ọzọ bụ akwụkwọ e meghere. Jọn nụrụ ihe omimi ndị égbè eluigwe kwuru, ma e nyere ya iwu ka ọ ghara ide ha.”

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Ìhè pụrụ iche e nyere Jọn, nke e gosipụtara n’ime égbè eluigwe asaa ahụ, bụ nkọwapụta nke ihe omume ndị ga-eme n’okpuru ozi nke mmụọ-ozi nke mbụ na nke abụọ.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

Christ, represented as Palmoni, the Man in chapters eight and twelve who is upon the water, is also the mighty angel with the little book in His hand. He is the Lion of the tribe of Judah that seals and unseals His Word, and He is the one who commands Gabriel, for He is Michael the archangel.

Kraịst, onye e gosipụtara dịka Palmoni, Nwoke ahụ n’isi nke asatọ na nke iri na abụọ nke nọ n’elu mmiri, bụkwa mmụọ ozi dị ike ahụ nke ji obere akwụkwọ n’aka Ya. Ọ bụ Ọdụm nke ebo Juda nke na-akara Okwu Ya akara ma na-emeghekwa ya, ọ bụkwa Ya na-enye Gebriel iwu, n’ihi na Ọ bụ Maịkel, onyeisi ndị mmụọ ozi.

> Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 1:9.

> Ma Maikel, onye-isi ndị mmụọ-ozi, mgbe ya na ekwensu na-ese okwu, na-arụrịta ụka banyere ahụ Mosis, anwaghi anwa iweta megide ya ebubo nkwulu, kama o kwuru, Ka Onyenwe anyị baa gị mba. Jud 1:9.

Michael is Christ’s name, and that name represents that He is the commander of not only the angels, but He is also the one who has the power to resurrect. The name Michael means “who is like God”. When Nebuchadnezzar saw one like unto the son of God in the furnace with the three worthies, he saw Michael. And the archangel Michael, is also the prince of God’s people that the little horn of pagan Rome magnified themselves against at the cross in fulfillment of Daniel chapter eight, verse eleven.

Maịkel bụ aha Kraịst, aha ahụ na-anọchi anya na Ọ bụ onyeisi agha nke ọ bụghị naanị ndị mmụọ ozi, kama Ọ bụkwa Onye nwere ike ịkpọlite ndị nwụrụ anwụ. Aha Maịkel pụtara, “onye dị ka Chineke.” Mgbe Nebukadneza hụrụ onye yiri Nwa Chineke n’ọkụ ọkụ ahụ ya na ndị dike atọ ahụ nọ, ọ hụrụ Maịkel. Ma Maịkel, bụ onyeisi ndị mmụọ ozi, bụkwa Onyeisi nke ndị Chineke, onye obere mpi nke Rom ndị ọgọ mmụọ weliri onwe ha elu imegide ya n’obe n’ime mmezu nke Daniel isi nke asatọ, amaokwu nke iri na otu.

> But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Daniel 10:21.

> Ma aga m egosi gị ihe ahụ e dere n’akwụkwọ nke eziokwu; ọ dịkwaghịkwa onye ọ bụla na-eguzosi ike n’ihe ndị a n’akụkụ m, ma e wezụga Maikel, onye-isi unu. Daniel 10:21.

It is Michael who commands the angels, who resurrects the dead and who decides when probation closes.

Ọ bụ Maịkel na-enye ndị mmụọ ozi iwu, na-akpọlite ndị nwụrụ anwụ, ma na-ekpebi mgbe oge ebere ga-emechi.

> “‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ When this time of trouble comes, every case is decided; there is no longer probation, no longer mercy for the impenitent. The seal of the living God is upon His people. This small remnant, unable to defend themselves in the deadly conflict with the powers of earth that are marshaled by the dragon host, make God their defense. The decree has been passed by the highest earthly authority that they shall worship the beast and receive his mark under pain of persecution and death. May God help His people now, for what can they then do in such a fearful conflict without His assistance!” Testimonies, volume 5, 212.

> “‘N’oge ahụ ka Maịkel ga-ebili, nnukwu onye-isi ahụ nke na-eguzo n’ihi ụmụ nke ndị gị: a ga-enwekwa oge mkpagbu, ụdị nke na-adịtụbeghị kemgbe e nwere mba ruo n’oge ahụ: ma n’oge ahụ ka a ga-anapụta ndị gị, onye ọbụla a ga-ahụ ka e dere n’akwụkwọ ahụ.’ Mgbe oge mkpagbu a bịara, e kpebiela ikpe ọbụla; oge amara adịkwaghị, ebere adịkwaghịkwa maka ndị na-adịghị echegharị. Akara nke Chineke dị ndụ dịkwasịrị ndị Ya. Ndị fọdụrụ ntakịrị a, ndị na-enweghị ike ịzọpụta onwe ha n’agha ọnwụ ahụ megide ike nile nke ụwa nke ndị agha dragọn ahụ chịkọtara, na-eme Chineke ka ọ bụrụ nchebe ha. E sitere n’aka ikike kachasị elu nke ụwa nye iwu ahụ na ha ga-efe anụ ọhịa ahụ ma nata akara ya n’okpuru ntaramahụhụ nke mkpagbu na ọnwụ. Ka Chineke nyere ndị Ya aka ugbu a, n’ihi na gịnị ka ha ga-enwe ike ime n’oge ahụ n’ime ọgụ dị otu a na-atụ egwu ma ọ bụrụ na enyemaka Ya adịghị!” Testimonies, volume 5, 212.

The final secret which the Lion of the tribe of Judah unseals is the Revelation of Jesus Christ, and it includes that He is in control of the design and structure of every element of His prophetic Word. The Man in linen that stands upon the waters, who lifts up His hand and swares by Him that liveth forever, and who cries as a Lion, which causes seven thunders to utter their voices, is He who seals up the book of Daniel and seals up the seven thunders of Revelation. It is He who unseals the book that is sealed with seven seals, who has the power to resurrect, and who is the great Prince that stands up and announces the end of probation. When Palmoni commanded Gabriel to make Daniel to understand the “mareh” vision, He meant exactly that.

Ihe nzuzo ikpeazụ nke Ọdụm nke ebo Juda na-emeghe bụ Mkpughe nke Jisọs Kraịst, ma ọ gụnyekwara na Ọ nọ n’ịchịkwa nhazi na owuwu nke akụkụ ọ bụla nke Okwu amụma Ya. Nwoke ahụ yi uwe ọcha akwa ọcha nke guzo n’elu mmiri nile, onye na-ebuli aka Ya elu ma ṅụọ iyi site n’aha Onye ahụ nke dị ndụ ruo mgbe ebighị ebi, ma onye na-eti mkpu dịka Ọdụm, nke na-eme ka égbè eluigwe asaa kwuo olu ha, bụ Ya na-akara akwụkwọ Daniel akara ma na-akara égbè eluigwe asaa nke Mkpughe akara. Ọ bụ Ya na-emeghe akwụkwọ ahụ e jiri akàrà asaa kaa, onye nwere ike ịkpọlite ndị nwụrụ anwụ, ma bụrụkwa Onye-isi ukwu ahụ nke na-ebili ma na-ekwupụta njedebe nke oge amara. Mgbe Palmoni nyere Gebriel iwu ime ka Daniel ghọta ọhụụ “mareh,” Ọ pụtara kpọmkwem nke ahụ.

He did not command Gabriel to make Daniel understand the “chazon” vision. The “chazon” vision is the vision of the kingdoms of Bible prophecy in Daniel chapter eight, verses one through twelve, and it is also the “vision” that is referenced in verse thirteen, within a question of duration. “How long shall be the vision?” The “chazon” vision concerns the daily (paganism) and the transgression (papalism) desolating powers that trample down the sanctuary and host.

Ọ zighị Gebriel ka o mee ka Daniel ghọta ọhụụ “chazon.” Ọhụụ “chazon” bụ ọhụụ nke alaeze dị iche iche nke amụma Akwụkwọ Nsọ dị na Daniel isi nke asatọ, amaokwu nke mbụ ruo nke iri na abụọ, ọ bụkwa “ọhụụ” ahụ a kpọrọ aha n’amaokwu nke iri na atọ, n’ime ajụjụ gbasara ogologo oge. “Ruo ole mgbe ka ọhụụ ahụ ga-adị?” Ọhụụ “chazon” metụtara ike ndị ahụ na-emebi ihe nke ofufe kwa ụbọchị (ikpere arụsị) na mmehie-njehie ahụ (papalizim), ndị na-azọda ebe nsọ ahụ na ndị agha ya.

> 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 ọhụụ ahụ ga-adị gbasara aja a na-achụ kwa ụbọchị, na njehie nke ịkpata ịtọgbọrọ n’efu, iji nyefee ma ebe nsọ ma usuu mmadụ ka a zọda n’okpuru ụkwụ? Daniel 8:13.

Christ, as Palmoni (the Wonderful Numberer), is asked “how long” shall be the “chazon” vision, and he answers, “unto two thousand and three hundred days; then shall the sanctuary be cleansed.” Daniel then desires to understand the “chazon” vision which concerns “the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot.” But Gabriel is commanded to make Daniel understand the “mareh” vision. Every fact has its bearing in God’s Word. The “mareh” vision, is the vision of the evening and mornings identified in verse twenty-six.

Kraịst, dịka Palmoni (Onye-ọgụgụ Nọmba Dị Ịtụnanya), a jụrụ ya, “ruo ole mgbe” ka ọhụụ “chazon” ahụ ga-adị, ọ zaa, “ruo ụbọchị puku abụọ na narị atọ; mgbe ahụ ka a ga-eme ka ebe nsọ ahụ dị ọcha.” Daniel wee chọọ ịghọta ọhụụ “chazon” ahụ nke metụtara “àjà a na-achụ kwa ụbọchị, na njehie nke mbibi, inye ma ebe nsọ ma usuu ndị agha ka a zọda n’okpuru ụkwụ.” Ma e nyere Gebriel iwu ime ka Daniel ghọta ọhụụ “mareh” ahụ. Eziokwu ọ bụla nwere ihe ọ na-egosi n’Okwu Chineke. Ọhụụ “mareh” ahụ bụ ọhụụ nke mgbede na ụtụtụ ndị a kọwara n’amaokwu nke iri abụọ na isii.

> And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. Daniel 8:26.

> Ọhụụ ahụ nke mgbede na nke ụtụtụ nke a gwara bụ eziokwu: ya mere, mechie ọhụụ ahụ; n’ihi na ọ ga-adịru ọtụtụ ụbọchị. Daniel 8:26.

The word “vision” is mentioned twice in the verse. The first reference is the “mareh” vision and the second is the “chazon” vision. The “mareh” vision is the vision of “the evening and mornings.” The Hebrew expression of “evening and mornings” is often found in the Bible, and it is always translated as “evening and mornings,” as it is in verse twenty-six. The only place in the Bible where it is translated differently than “evening and mornings,” is in verse fourteen, where it is translated as simply “days.” The actual Hebrew of verse fourteen would read, “Unto twenty-three hundred evenings and mornings.”

A kpọrọ okwu a bụ “ọhụụ” ugboro abụọ n’amaokwu ahụ. Ntụaka mbụ bụ ọhụụ “mareh,” nke abụọkwa bụ ọhụụ “chazon.” Ọhụụ “mareh” ahụ bụ ọhụụ nke “mgbede na ụtụtụ.” A na-ahụkarị nkebiokwu Hibru a bụ “mgbede na ụtụtụ” n’Akwụkwọ Nsọ, a na-asụgharịkwa ya mgbe niile dịka “mgbede na ụtụtụ,” dị ka ọ dị n’amaokwu nke iri abụọ na isii. Naanị ebe dị n’Akwụkwọ Nsọ ebe a sụgharịrị ya n’ụzọ ọzọ karịa “mgbede na ụtụtụ,” bụ n’amaokwu nke iri na anọ, ebe a sụgharịrị ya naanị dịka “ụbọchị.” Hibru n’ezie nke amaokwu nke iri na anọ ga-agụ, “Ruo puku abụọ na narị atọ mgbede na ụtụtụ.”

The verse that is the central pillar of Adventism, is the only verse in God’s Word where “evening and mornings” is expressed simply as “days.” Every fact has its bearing, and if nothing else, it is clear that Palmoni was purposely emphasizing the verse. He did so by directing the minds of those who translated the King James Bible to write the phrase differently than it is always written in His Word. The point that is to be derived from this fact, is that when Gabriel is told to make Daniel understand the “mareh” vision, he is being told to make Daniel understand the vision of the appearance of 1844, and not the “chazon” vision concerning the trampling down the sanctuary and the host.

Amaokwu ahụ nke bụ ogidi etiti nke Adventism, bụ naanị amaokwu dị n’Okwu Chineke ebe e kwupụtara “anyasị na ụtụtụ” naanị dịka “ụbọchị.” Eziokwu ọ bụla nwere ihe ọ pụtara, ma ọ bụrụ na ọ nweghị ihe ọzọ, o doro anya na Palmoni ji ụma na-emesi amaokwu ahụ ike. O mere nke a site n’ịdu uche ndị tụgharịrị Bible King James ka ha dee ahịrịokwu ahụ n’ụzọ dị iche na otu a na-edekarị ya mgbe niile n’Okwu Ya. Isi ihe a ga-enweta site n’eziokwu a bụ na, mgbe a gwara Gabriel ka o mee ka Daniel ghọta ọhụụ “mareh,” a na-agwa ya ka o mee ka Daniel ghọta ọhụụ nke ọdịdị nke 1844, ọ bụghịkwa ọhụụ “chazon” banyere ịzọda ebe nsọ na ndị agha n’okpuru ụkwụ.

The vision of the “evening and mornings” is about an appearance that occurs when the cleansing of the sanctuary began on October 22, 1844. The vision of the appearance of October 22, 1844, is not about the trampling down of the sanctuary, but of the cleansing of the sanctuary. Was there a prophetic appearance on that date?

Ọhụ nke “mgbede na ụtụtụ” bụ banyere mpụta nke na-eme mgbe nsacha ebe nsọ malitere n’Ọktoba 22, 1844. Ọhụ nke mpụta nke Ọktoba 22, 1844, abụghị banyere ịzọpịa ebe nsọ n’okpuru ụkwụ, kama ọ bụ banyere nsacha ebe nsọ. Ò nwere mpụta amụma n’ụbọchị ahụ?

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> “Ọbịbịa Kraịst dị ka nnukwu onye nchụàjà anyị n’ebe nsọ kachasị nsọ, maka ime ka ebe nsọ dị ọcha, nke e gosipụtara na Daniel 8:14; ọbịbịa Nwa nke mmadụ n’ihu Onye Ochie nke Ụbọchị, dịka e si kọwaa ya na Daniel 7:13; na ọbịbịa Onyenwe anyị n’ụlọ nsọ Ya, nke Malakaị buru amụma ya, bụ nkọwa nke otu ihe omume ahụ; a na-anọchikwa nke a anya site n’ọbịbịa nwoke na-alụ nwanyị ọhụrụ n’alụmdi na nwunye ahụ, dịka Kraịst kọwara ya n’ilu ụmụ agbọghọ iri ahụ, nke Matiu 25.” The Great Controversy, 426.

Gabriel was instructed to make Daniel understand the prophetic appearance of Christ in His temple on October 22, 1844. For this reason, Gabriel gave Daniel a second witness to the date of October 22, 1844, for Gabriel led every Bible author that recorded some form of the biblical principle that identifies that truth is established upon the testimony of two. If Gabriel was to make Daniel understand October 22, 1844, he would need a second witness to establish “the vision of the appearance.”

E nyere Gebriel iwu ime ka Daniel ghọta ngosi amụma banyere mpụta Kraịst n’ụlọ nsọ Ya n’ụbọchị Ọktoba 22, 1844. N’ihi nke a, Gebriel nyere Daniel onyeàmà nke abụọ banyere ụbọchị Ọktoba 22, 1844, n’ihi na Gebriel duuru onye odeakwụkwọ Bible ọ bụla nke dere ụdị ọ bụla nke ụkpụrụ Akwụkwọ Nsọ nke na-akọwapụta eziokwu ahụ na a na-eme ka eziokwu guzosie ike site n’ịgba àmà nke mmadụ abụọ. Ọ bụrụ na Gebriel ga-eme ka Daniel ghọta Ọktoba 22, 1844, ọ ga-adị ya mkpa ịnwe onyeàmà nke abụọ iji mee ka “ọhụụ nke mpụta ahụ” guzosie ike.

Gabriel begins his work by first addressing Daniel’s desire to understand the “chazon” vision, and he does so by identifying that the “chazon” vision, is the vision that concludes at the “time of the end” in 1798.

Gebriel malitere ọrụ ya site n’ibu ụzọ zaghachi ọchịchọ Daniel nwere ịghọta ọhụụ “chazon,” o mekwara nke a site n’ịkọwa na ọhụụ “chazon” bụ ọhụụ ahụ nke na-eru ọgwụgwụ n’oge ikpeazụ na 1798.

> And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Daniel 8:16, 17.

> Anụrụ m olu otu nwoke n’etiti nkụkụ osimiri Ulai, nke kpọrọ, sị, Gebriel, mee ka nwoke a ghọta ọhụụ ahụ. Ya mere, ọ bịarutere nso ebe m nọ: ma mgbe ọ bịarutere, egwu jidere m, m wee daa n’ihu m: ma ọ sịrị m, Ghọta, gị nwa nke mmadụ: n’ihi na ọhụụ ahụ ga-adị maka oge ọgwụgwụ. Daniel 8:16, 17.

The “vision” in the previous verse, that is “at the time of the end” is the “chazon” vision, and the “time of the end” in the book of Daniel is 1798. This is the “vision” which Daniel had sought to understand, but it was not the “vision” Gabriel was told to make Daniel to understand. For that Gabriel is going to provide a second witness.

“Ọhụụ” ahụ dị n’amaokwu gara aga, ya bụ “n’oge ọgwụgwụ,” bụ ọhụụ “chazon,” ma “oge ọgwụgwụ” dị n’akwụkwọ Daniel bụ 1798. Nke a bụ “ọhụụ” Daniel chọsiri ike ịghọta, ma ọ bụghị “ọhụụ” ahụ e gwara Gabriel ka o mee ka Daniel ghọta. N’ihi nke ahụ, Gabriel ga-enye àmà nke abụọ.

> So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:17–19.

> Ya mere ọ bịarutere nso ebe m guzo; ma mgbe ọ bịarutere, egwu jidere m, m wee daa n’ihu m n’ala; ma ọ sịrị m, Ghọta, gị nwa nke mmadụ: n’ihi na ọhụ a bụ maka oge ọgwụgwụ. Ugbu a, mgbe ọ ka na-agwa m okwu, m dara n’oké ụra n’ihu m chee ihu n’ala: ma o metụrụ m aka, guzobekwa m ọtọ. O wee sị, Lee, aga m eme ka ị mata ihe ga-adị n’ọgwụgwụ ikpeazụ nke iwe ahụ: n’ihi na n’oge a kara aka ka ọgwụgwụ ahụ ga-adị. Daniel 8:17–19.

Gabriel takes up his job assignment by informing Daniel to, “behold,” which is informing Daniel to consider the next fact. The next fact is that the “last indignation,” of the two “seven times” of Leviticus twenty-six, ends in 1844. The “last indignation” is directly identified as a time prophecy, for it has a “time appointed” that it will “end.” The “indignation” must represent a period of time, for it has a “time appointed” for its ending. If the “indignation” was simply a point in time it would not have an end, it would simply be the point when it took place.

Gebriel na-amalite ọrụ e kenyere ya site n’ịgwa Daniel ka ọ “lee,” nke bụ ime ka Daniel tụlee eziokwu na-esonụ. Eziokwu na-esonụ bụ na “iwe ikpeazụ,” nke “oge asaa” abụọ ahụ dị na Levitikọs iri abụọ na isii, na-ejedebe n’afọ 1844. A na-akọwapụta “iwe ikpeazụ” ahụ ozugbo dịka amụma oge, n’ihi na o nwere “oge a kara aka” nke ọ ga-“ejedebe” n’ime ya. “Iwe” ahụ ga-anọchi anya otu oge nke na-agafe, n’ihi na o nwere “oge a kara aka” maka njedebe ya. Ọ bụrụ na “iwe” ahụ bụ naanị otu ntabi oge, ọ gaghị enwe njedebe; ọ ga-abụ naanị oge ahụ mgbe o mere.

The “indignation” had an ending point that is marked, so it represents the end of a period of time. The period of time is represented as “the last indignation.” If there is a last, then there must be a first. The “first indignation” is identified in Daniel chapter eleven, and there it is also a period of time, for the papacy was going to “practice and prosper” until the end of the “indignation”.

“Iwe” ahụ nwere ebe ngwụcha e depụtara akara ya, ya mere ọ na-anọchite ngwụcha nke oge a kapịrị ọnụ. A na-anọchi oge ahụ anya dị ka “iwe ikpeazụ.” Ọ bụrụ na e nwere nke ikpeazụ, mgbe ahụ a ga-enwerịrị nke mbụ. A kọwara “iwe mbụ” na Daniel isi nke iri na otu, ma n’ebe ahụkwa ọ bụ oge a kapịrị ọnụ, n’ihi na papacy ga-aga n’ihu “ime omume ya ma nwee ọganihu” ruo ọgwụgwụ nke “iwe” ahụ.

> And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:35, 36.

> Ma ụfọdụ n’ime ndị nwere nghọta ga-ada, iji nwalee ha, na iji sachapụ ha, na ime ka ha bụrụ ndị ọcha, ọbụna ruo n’oge ọgwụgwụ: n’ihi na ọ ka dịrị maka oge a kara aka. Eze ahụ ga-emekwa dịka uche nke ya si dị; ọ ga-ebulikwa onwe ya elu, mee onwe ya ka ọ dị ukwuu karịa chi ọ bụla, ọ ga-ekwukwa okwu dị ịtụnanya megide Chineke nke chi nile, ọ ga-enwekwa ọganihu ruo mgbe iwe ahụ ga-emezu: n’ihi na ihe ahụ e kpebiri ka a ga-eme. Daniel 11:35, 36.

In these two verses, the king that does according to his will and exalts himself is the subject. Verse thirty-six is the verse Paul paraphrases, as he identifies the “man of sin” who is seated in the temple of God showing himself that he is God. The persecution of the Dark Ages from the year 538 through to 1798 is identified in verse thirty-five, and it continues until “the time of the end” which was 1798, which was the “time appointed.” Verse thirty-six then identifies that the papacy would “prosper” “till the indignation be accomplished.” The verse identifies that the papacy prospered until 1798, at which point, the first “indignation,” had been “accomplished.” God’s prophetic Word had “determined” that the papacy would continue for twelve hundred and sixty years, until 1798, which was the “time of the end.”

N’ime amaokwu abụọ ndị a, eze ahụ nke na-eme dịka ọchịchọ nke ya si dị ma na-ebuli onwe ya elu bụ isiokwu a na-ekwu maka ya. Amaokwu nke iri atọ na isii bụ amaokwu ahụ Pọl jiri kwughachi n’ụzọ ọzọ, ka ọ na-akọwa “nwoke mmehie” ahụ nke nọdụrụ n’ụlọ nsọ Chineke na-egosi onwe ya na ọ bụ Chineke. A na-akọwa mkpagbu nke Oge Ọchịchịrị site n’afọ 538 ruo 1798 n’amaokwu nke iri atọ na ise, ọ na-aga n’ihu ruo “oge ọgwụgwụ” nke bụ 1798, nke bụ “oge ahụ a họpụtara.” Amaokwu nke iri atọ na isii wee gosi na ọchịchị ndị popu ga-“aga nke ọma” “ruo mgbe iwe ahụ ga-emezu.” Amaokwu ahụ na-egosi na ọchịchị ndị popu gara nke ọma ruo 1798, ebe n’oge ahụ, “iwe” mbụ ahụ ka “emezuwo.” Okwu amụma Chineke “ekpebiela” na ọchịchị ndị popu ga-adịgide ruo otu puku afọ abụọ na narị afọ isii, ruo 1798, nke bụ “oge ọgwụgwụ.”

The first “indignation” ended in 1798, and “the last indignation” ended in 1844. Both indignations are represented as periods of time, which had specific endings, thus identifying them both as time prophecies. Gabriel was commanded by Palmoni to make Daniel understand the appearance vision (“mareh”), of the “evening and mornings” (days) that identified October 22, 1844, and he did so by providing a second witness to that date.

“Iwe” mbụ ahụ kwụsịrị n’afọ 1798, “iwe ikpeazụ” ahụ kwa kwụsịrị n’afọ 1844. A na-anọchi iwe abụọ ahụ anya dịka oge dị iche iche, ndị nwere njedebe kpọmkwem, si otú a na-akọwa ha abụọ dịka amụma oge. E nyere Gebriel iwu site n’aka Palmoni ka o mee ka Daniel ghọta ọhụụ nke ọdịdị (“mareh”), nke “mgbede na ụtụtụ” (ụbọchị) ndị ahụ nke kọwara Ọktoba 22, 1844, o wee mee nke a site n’inye onye-àmà nke abụọ nye ụbọchị ahụ.

The “chazon” vision of verse thirteen, which Daniel desired to understand, was the vision of the trampling down that ended at the “time of the end” in 1798. The “mareh” vision of verse fourteen, ended with the appearance of Christ in the Most Holy Place on October 22, 1844, in fulfillment of the time prophecy of twenty-three hundred years, and also the fulfillment of the time prophecy of the twenty-five hundred and twenty years. Both of those time prophecies are represented upon Habakkuk’s sacred tables, which Sister White identifies were directed by the hand of the Lord, and should not be altered.

Ọhụ “chazon” nke amaokwu nke iri na atọ, nke Daniel chọrọ ịghọta, bụ ọhụ ahụ nke nzọda-ala n’ukwu nke kwụsịrị n’oge “ngwụcha” ahụ n’afọ 1798. Ọhụ “mareh” nke amaokwu nke iri na anọ kwụsịrị site n’ịpụta Kraịst n’Ebe Kachasị Nsọ n’ụbọchị Ọktoba 22, 1844, n’imezu amụma oge nke afọ puku abụọ na narị atọ, nakwa imezu amụma oge nke afọ puku abụọ na narị ise na iri abụọ. A na-anọchi anya amụma oge abụọ ahụ n’elu mbadamba nsọ Habakkuk, nke Sister White kọwara na e duziri ha site n’aka Onyenwe anyị, nakwa na a gaghị agbanwe ha.

We will continue this study in the next article.

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

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

> “Anyi nwere ọtụtụ ihe mmụta anyị ga-amụta, nakwa ọtụtụ, ọtụtụ ihe anyị ga-amụghachi ịhapụ. Ọ bụ naanị Chineke na eluigwe ka na-adịghị emehie emehie. Ndị na-eche na ha agaghị enwe mgbe ha ga-ahapụ echiche ha hụrụ n’anya, ma ọ bụ nwee mgbe ha ga-agbanwe echiche ha, ga-enwe mmechuihu. Ọ bụrụhaala na anyị na-ejidesi echiche na echiche anyị ike n’ụzọ isi-ike na nkwụsi ike, anyị apụghị inwe ịdị n’otu ahụ Kraịst kpere ekpere maka ya.” Review and Herald, July 26, 1892.

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