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# Directed by the Hand of the Lord

Nduzi nke Aka Onye-nwe-anyị

Habakkuk's Two Tables

Mbadamba Abụọ nke Habakkuk

Author

Jeff Pippenger

Published

October 16, 2012

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Habakkuk's Two Tables 4 of 95

Tebụl Abụọ nke Habakuk 4 n’ime 95

For me it is pretty difficult to get through eight pages of notes in an hour's presentation, roughly. And if you will notice, we have 20 pages; so, I am just letting you know that I do not intend to read these notes. I intend to read some of these passages in here for those who are watching on LiveStream that can download the notes; and for those that ultimately watch this on DVD that they have this in the record for themselves, if they do not already have these articles available to them. What we are dealing with is Habakkuk's Two Tables, and at this point all we are doing is trying to demonstrate that Ellen White was in agreement with the truths represented on this 1843 Chart.

N’ebe m, ọ na-esiri m ike nke ukwuu ịgabiga ibe asatọ nke ndetu n’ime ngosipụta nke otu awa, ihe dị ka ya. Ma ọ bụrụ na unu elebara anya, anyị nwere ibe iri abụọ; ya mere, ana m eme ka unu mara na ebumnuche m abụghị ịgụ ndetu ndị a niile. Ebumnuche m bụ ịgụ ụfọdụ n’ime akụkụ ndị a dị n’ime ebe a n’ihi ndị na-ekiri na LiveStream ndị nwere ike ibudata ndetu ahụ; nakwa n’ihi ndị ga-emecha lee nke a na DVD ka ha nwee nke a n’akwụkwọ ndekọ maka onwe ha, ma ọ bụrụ na ha enwebeghị isiokwu ndị a dịrị ha. Ihe anyị na-elebara anya bụ Tebụl Abụọ nke Habakuk, ma n’oge a ihe niile anyị na-eme bụ naanị ịnwa igosi na Ellen White nọ n’otu nkwenye na eziokwu ndị e gosipụtara n’elu Chaatị 1843 a.

The first three presentations we concluded yesterday were showing that Ellen White clearly and specifically endorses the 2520 time prophecy as valid in Early Writings, page 236.

Ngosipụta atọ mbụ anyị mechara ụnyaahụ nọ na-egosi na Ellen White n’ụzọ doro anya ma kpọmkwem kwadoro amụma oge 2520 dịka nke ziri ezi n’akwụkwọ Early Writings, ibe 236.

When speaking of the first disappointment in March of 1844, she says that after the disappointment the Millerites continued to study the Bible, and they discovered that the same evidence that had led them to predict 1843 for the 2520, the 2300, and the 1335, that same evidence was then recognized in 1844, to prove that these prophetic periods ended in 1844. And we discussed how the only prophetic periods that she could be speaking of are these two [referring to the 2520 and the 2300 on the 1843 Chart], not the 1335. The 1335 started in the AD time period; it ended in 1843. Therefore, she is putting her endorsement upon the understanding of the 2520 and the 2300-year prophecy.

Mgbe ọ na-ekwu banyere nkụda mmụọ mbụ ahụ n’ọnwa Maachị nke afọ 1844, ọ na-ekwu na mgbe nkụda mmụọ ahụ gasịrị, ndị Millerite gara n’ihu ịmụ Baịbụl, ha wee chọpụta na otu ihe àmà ahụ nke duru ha ịkọwa 1843 maka 2520, 2300, na 1335, bụkwa otu ihe àmà ahụ ka e mesịrị ghọtara n’afọ 1844, iji gosi na oge amụma ndị a kwụsịrị n’afọ 1844. Anyị tụlerekwa otú naanị oge amụma ndị ọ pụrụ ịdị na-ekwu maka ha bụ ndị a abụọ [na-ezo aka na 2520 na 2300 dị na 1843 Chart], ọ bụghị 1335. 1335 bidoro n’oge A.D.; ọ kwụsịrị n’afọ 1843. Ya mere, ọ na-etinye nkwado ya n’elu nghọta nke 2520 na amụma afọ 2300 ahụ.

And then she went on further to say that during that time period, as they began to prove that three time prophecies ended in 1844, this is what caused the persecution that drove the Millerites out of the church. So, it is not a coincidence that here at the end of the world men and women are being persecuted in the Adventist Church for presenting the information for why the 2520 ended in 1844.

Ma o gara n’ihu ikwu na n’oge ahụ, ka ha bidoro igosi na amụma oge atọ ahụ kwụsịrị na 1844, nke a bụ ihe kpatara mkpagbu ahụ nke chụpụrụ ndị Millerite n’ime ụka. Ya mere, ọ bụghị ihe ndabara na ebe a, na njedebe nke ụwa, a na-akpagbu ndị ikom na ndị inyom n’ime Ụka Adventist n’ihi na ha na-ewepụta ozi banyere ihe mere 2520 ji kwụsị na 1844.

## Directed by the Hand of the Lord

Nduzi nke Aka Onyenweanyị

So, now we are moving to another subject, this one right here [referring to AD508 on the 1843 Chart]. You will find, if you have not looked at these Charts, Sister White says of this 1843 Chart, "I saw that the Lord directed in this Chart," and she says of this 1850 Chart that God was in the publishment of this Chart. So, she has told us that God was involved in the production of both of these Charts, and how they are structured was humanly purposeful. The Millerites did it on purpose, but it was by God's design.

Ya mere, anyị na-agafe ugbu a gaa n’isiokwu ọzọ, nke a dị ebe a [na-ezo aka na AD508 n’elu Chaatị 1843]. Ị ga-achọpụta, ma ọ bụrụ na ị hụbeghị Chaatị ndị a, na Sister White kwuru gbasara Chaatị 1843 a, “Ahụrụ m na Onyenwe anyị duziri na Chaatị a,” ma o kwuru gbasara Chaatị 1850 a na Chineke nọ n’ime mbipụta Chaatị a. Ya mere, ọ gwala anyị na Chineke tinyere aka n’ịmepụta Chaatị abụọ a, nakwa na etu e si hazie ha bụ ihe e bu n’obi n’ụzọ mmadụ. Ndị Millerite mere ya n’ụzọ e kpachapụrụ anya, ma ọ bụ site n’atụmatụ Chineke.

Up here, from 677BC down to what they believed, AD1843, this is the column [referring to the second column right the left on the 1843 Chart] that defines the 2520, that begins in 677BC and they thought ended in AD1843.

N’ebe a, site n’afọ 677BC gbadara ruo n’ihe ha kwenyere na ọ bụ AD1843, nke a bụ kọlụm ahụ [na-ekwu maka kọlụm nke abụọ dị n’aka nri site n’aka ekpe na Chaatị 1843] nke na-akọwa 2520, nke malitere na 677BC ma ha chere na ọ kwụsịrị na AD1843.

And they retained this graphic illustration on the 1850 Chart, from here [referring to the third column from the left] 677BC to here, AD1844. This is the column of the 2520 that exists on both Charts.

Ha jigidere ihe osise atụ doro anya a na Chaatị 1850, site n’ebe a [na-ezo aka na kọlụm nke atọ site n’aka ekpe] 677BC ruo n’ebe a, AD1844. Nke a bụ kọlụm nke 2520 nke dị na Chaatị abụọ ahụ.

And right in the middle of these columns is the cross, in both instances.

N’etiti kọlụm ndị a, n’ọnọdụ abụọ ahụ, ka obe dị kpọmkwem.

And right below the cross is the reference to the Daily. And the symbol of the Daily, Paganism, the root of the Pagan religion, is self-exaltation; and, this is where you can see the Lord's hand in it, not necessarily the human hand on both of these charts.

Ma kpọmkwem n’okpuru obe ka e dere ntụaka banyere Daily. Ma akara nke Daily, ya bụ, Ikpere arụsị, mgbọrọgwụ nke okpukpe ndị ọgọ mmụọ, bụ ibuli onwe onye elu; ma n’ebe a ka unu pụrụ ịhụ aka Onyenwe anyị n’ime ya, ọ bụghị n’aka mmadụ n’ihe osise abụọ ndị a.

For you and me, or anyone, to have our self-exaltation removed from us, we must come to the foot of the cross, reflected on both of these Charts. That lesson is illustrated.

Ka e wepu inwe mbuli onwe-ayi elu n’ime anyị, ma ọ bụ n’ime onye ọbụla, anyị ga-abịa n’ụkwụ obe ahụ, dịka e gosiri na Chaatị abụọ a. A kọwara ihe ọmụmụ ahụ n’onyonyo.

And, of course, when we talk about the columns of the 2520 with the cross in the middle, we know that in fulfillment of Daniel 9, when Christ came to confirm the covenant with many for one week, that one week equates to 2520 days, and in the midst of that week He was crucified. So, in the middle of these columns on each of these Charts we see the cross, and these are inferring the 2520 days that Christ confirmed the covenant with many.

Ma, n’ezie, mgbe anyị na-ekwu banyere ogidi nke 2520 nke obe dị n’etiti, anyị maara na, n’ime mmezu nke Daniel 9, mgbe Kraịst bịara ikwenye ọgbụgba ndụ ahụ na ọtụtụ mmadụ ruo otu izu, otu izu ahụ hà ka ụbọchị 2520, ma n’etiti izu ahụ ka a kpọgidere Ya n’obe. Ya mere, n’etiti ogidi ndị a n’ime Chaatị ndị a ọ bụla, anyị na-ahụ obe ahụ, ma ndị a na-egosi ụbọchị 2520 ndị Kraịst ji kwado ọgbụgba ndụ ahụ na ọtụtụ mmadụ.

So, now we are going to take up the Daily and Ellen White's endorsement of it.

Ya mere, anyị ga-atụle “Daily” ahụ na nkwado Ellen White nyere ya.

> "September 23, the Lord showed me that He had stretched out His hand the second time to recover the remnant of His people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn, but now in the gathering time God will heal and bind up His people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set His hand to gather His people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God should do no more for us now than He did then, Israel would never be gathered. I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.

> “Na Septemba 23, Onyenwe anyị gosiri m na O setịpụtawo aka Ya nke ugboro nke abụọ iji napụta ndị fọdụrụ n’ime ndị Ya, nakwa na a ghaghị ime ka mgbalị dịkwuo okpukpu abụọ n’oge nchịkọta a. N’oge mgbasa ahụ, e tiri Izrel ihe ma dọwaa ya, ma ugbu a n’oge nchịkọta a Chineke ga-agwọ ma kee ọnya ndị Ya. N’oge mgbasa ahụ, mgbalị ndị e mere ịgbasa eziokwu nwere nanị ntakịrị mmetụta, rụzuru obere ihe ma ọ bụ ọbụna ihe ọ bụla; ma n’oge nchịkọta a, mgbe Chineke etinyela aka Ya n’ịchịkọta ndị Ya, mgbalị a na-eme ịgbasa eziokwu ga-enwe mmetụta e zubere ha ka ha nwee. Onye ọ bụla kwesịrị ịdị n’otu ma juputa n’ọkụ n’ọrụ ahụ. Ahụrụ m na ọ bụ ihe na-ezighị ezi ka onye ọ bụla na-atụ aka n’oge mgbasa ahụ dịka ihe atụ ga-achịkwa anyị ugbu a n’oge nchịkọta a; n’ihi na, ọ bụrụ na Chineke agaghị emere anyị ugbu a karịa ihe O mere mgbe ahụ, a gaghị achịkọta Izrel ma ọlị. Ahụwo m na chaatị nke 1843 sitere n’iduzi aka nke Onyenwe anyị, nakwa na e kwesịghị ịgbanwe ya; na ọnụọgụ ndị ahụ dị ka O chọrọ ka ha dị; na aka Ya nọkwasịrị ya ma zoo njehie dị n’ime ụfọdụ n’ime ọnụọgụ ndị ahụ, nke mere na ọ dịghị onye pụrụ ịhụ ya, ruo mgbe e wepụrụ aka Ya.”

> "Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.

> Mgbe ahụ, ahụrụ m banyere “nke kwa ụbọchị” (Daniel 8:12) na okwu ahụ bụ “àjà” bụ ihe amamihe mmadụ tinyere, nakwa na ọ bụghị nke dị n’ihe odide ahụ, nakwa na Onyenwe anyị nyere ndị kpọsara oku awa ikpe ahụ nghọta ziri ezi banyere ya. Mgbe ịdị n’otu dịrị, tupu afọ 1844, ihe fọrọ nke nta ka ọ bụrụ mmadụ niile nọ n’otu n’echiche ziri ezi banyere “nke kwa ụbọchị”; ma n’ime mgbagwoju anya dị kemgbe 1844, a nakweere echiche ndị ọzọ, ọchịchịrị na mgbagwoju anya esokwokwa ya. Oge abụghịwo ule kemgbe 1844, ọ gaghịkwa abụ ule ọzọ ma ọlị.

> "The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time. I saw that some were getting a false excitement, arising from preaching time; but the third angel's message is stronger than time can be. I saw that this message can stand on its own foundation and needs not time to strengthen it; and that it will go in mighty power, and do its work, and will be cut short in righteousness.

> “Onyenwe anyị egosila m na ozi nke mmụọ-ozi nke atọ ga-aga, a ga-ekwusakwa ya nye ụmụ nke Onyenwe anyị ndị gbasasịrị agbasa, ma a ghaghị ịghara ikwogide ya n’oge. Ahụrụ m na ụfọdụ na-enweta mkpali ụgha, nke si n’ikwusa oge apụta; ma ozi mmụọ-ozi nke atọ siri ike karịa ka oge pụrụ isi bụrụ. Ahụrụ m na ozi a pụrụ iguzo n’onwe ya n’elu ntọala nke ya, ọ dịghịkwa ya mkpa ka oge mee ka ọ sie ike; nakwa na ọ ga-aga n’ike dị ukwuu, mezuo ọrụ ya, a ga-ebipụkwa ya mkpirikpi n’ezi omume.”

> "Then I was pointed to some who are in the great error of believing that it is their duty to go to Old Jerusalem, and think they have a work to do there before the Lord comes. Such a view is calculated to take the mind and interest from the present work of the Lord, under the message of the third angel; for those who think that they are yet to go to Jerusalem will have their minds there, and their means will be withheld from the cause of present truth to get themselves and others there. I saw that such a mission would accomplish no real good, that it would take a long while to make a very few of the Jews believe even in the first advent of Christ, much more to believe in His second advent. I saw that Satan had greatly deceived some in this thing and that souls all around them in this land could be helped by them and led to keep the commandments of God, but they were leaving them to perish. I also saw that Old Jerusalem never would be built up; and that Satan was doing his utmost to lead the minds of the children of the Lord into these things now, in the gathering time, to keep them from throwing their whole interest into the present work of the Lord, and to cause them to neglect the necessary preparation for the day of the Lord." Early Writings, 74–76.

> “Mgbe ahụ, e gosiri m ụfọdụ ndị nọ n’oké njehie nke ikwere na ọ bụ ọrụ ha ịga Jerusalem Ochie, ma na-eche na ha nwere ọrụ ha ga-arụ n’ebe ahụ tupu Onyenwe anyị abịa. Echiche dị otu a nwere ike iwepụ uche na mmasị n’ọrụ Onyenwe anyị nke ugbu a, n’okpuru ozi mmụọ ozi nke atọ; n’ihi na ndị na-eche na ha ka ga-aga Jerusalem ga-enwe uche ha n’ebe ahụ, a ga-egbochikwa ihe onwunwe ha n’aka ihe kpatara eziokwu nke ugbu a ka ha wee jiri ya duru onwe ha na ndị ọzọ gaa ebe ahụ. Ahụrụ m na ozi dị otu a agaghị arụpụta ezi uru ọ bụla n’ezie, na ọ ga-ewe ogologo oge ime ka ọbụna mmadụ ole na ole n’ime ndị Juu kwere ọbụna na ọbịbịa mbụ nke Kraịst, ọ ka bụkwanụ ka ha kwere na ọbịbịa nke abụọ Ya. Ahụrụ m na Setan eduhiewo ụfọdụ nke ukwuu n’ihe a nakwa na mkpụrụ obi ndị gbara ha gburugburu n’ala a pụrụ inweta enyemaka site n’aka ha ma duru ha ka ha debe iwu nile nke Chineke, ma ha na-ahapụ ha ka ha laa n’iyi. Ahụkwara m na a gaghị ewulite Jerusalem Ochie ọzọ ma ọlị; nakwa na Setan na-eme ihe nile o nwere ike ime iji dọta uche ụmụ Onyenwe anyị n’ihe ndị a ugbu a, n’oge nchịkọta, ka o wee gbochie ha itinye mmasị ha dum n’ọrụ Onyenwe anyị nke ugbu a, ma mee ka ha leghara nkwadebe dị mkpa anya maka ụbọchị Onyenwe anyị.” Early Writings, 74–76.

A few things that we are going to show is we have a passage from Early Writings, page 74. We have dealt with this before. Many of these things we will be dealing with in this presentation, we have dealt with before; but, most of us do not understand that this passage in Early Writings went through an evolution. As it exists in the book Early Writings, men will use what is in Early Writings to misrepresent the truth. But, if you go back to the original source documents, the logic for their misrepresenting the truth is removed.

Ihe ole na ole anyị ga-egosi bụ na anyị nwere otu nkebiokwu sitere na *Early Writings*, peeji nke 74. Anyị ekwurula banyere nke a mbụ. Ọtụtụ n’ime ihe ndị a anyị ga-atụle n’ime ngosi a, anyị atụleworị ha mbụ; ma, ọtụtụ n’ime anyị aghọtaghị na nkebiokwu a dị na *Early Writings* gara site n’ime mgbanwe mmepe. Dị ka ọ dị n’akwụkwọ *Early Writings*, ndị mmadụ ga-eji ihe dị n’ime *Early Writings* kọwaa eziokwu n’ụzọ na-ezighị ezi. Ma, ọ bụrụ na ị laghachi n’akwụkwọ isi mmalite ndị mbụ, a na-ewepụ ezi uche ha ji akọwa eziokwu n’ụzọ na-ezighị ezi.

So, there is much that can be said about this. I am only going to identify a couple of points, because we are dealing with the Daily here. But, in this passage from Early Writings, I would have you take note of the very first two thoughts, September 23rd.

Ya mere, e nwere ọtụtụ ihe a pụrụ ikwu banyere nke a. Aga m akọwapụta naanị isi ihe abụọ, n’ihi na ihe anyị na-atụle ebe a bụ Daily. Ma, n’akụkụ okwu a sitere na Early Writings, achọrọ m ka unu rịba ama echiche abụọ mbụ ahụ, Septemba 23.

Okay. September 23rd, if you are not familiar with it, you can put 1850 there; September 23, 1850. This has an impact on correctly understanding the Daily.

Ọ dị mma. Septemba 23, ọ bụrụ na ị maghị ya nke ọma, i nwere ike itinye 1850 n’ebe ahụ; Septemba 23, 1850. Nke a nwere mmetụta n’ịghọta nke ọma ihe a na-akpọ Daily.

The end of the first paragraph is a statement that we have dealt with here already for the past few days, "I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it until His hand was removed."

Ngwụcha nke paragraf mbụ ahụ bụ nkwupụta nke anyị arụworị ọrụ na ya n’ebe a kemgbe ụbọchị ole na ole gara aga, “Ahụla m na aka Onyenwe anyị duziri chaatị 1843, nakwa na ekwesịghị ịgbanwe ya; na ọnụ ọgụgụ ndị ahụ dị ka Ọ chọrọ ka ha dị; na aka Ya dị n’elu ya ma zochie njehie dị n’ime ụfọdụ n’ime ọnụ ọgụgụ ndị ahụ, ka o wee bụrụ na ọ dịghị onye pụrụ ịhụ ya ruo mgbe ewepụrụ aka Ya.”

The second paragraph says, "Then I saw in relation to the —daily' (Daniel 8:12) . . . ." Now, I want you to just put in your memory bank—we will deal with this no doubt later, the Lord willing—when the Daily is represented on the 1843 Chart, right here, it says, "taking away the daily"; it says, "Daniel 12: 11 and 12." On the 1850 Chart, when it is dealing with the Daily, it says, "pagan dominion or when the daily taken away, Daniel 11:31." So, on these two Charts, the emphasis that they are identifying from Daniel 11:31 and Daniel 12:11 is the taking away of the Daily. All right?

Paragraf nke abụọ na-ekwu, “Mgbe ahụ, ahụrụ m n’ihe metụtara ‘na-adị kwa ụbọchị’ (Daniel 8:12) . . . .” Ugbu a, achọrọ m ka unu debe nke a n’ụlọ ncheta unu—anyị ga-elebara ya anya ma eleghị anya e mesịa, ma Ọ bụrụ na Onyenwe anyị kwe—mgbe e gosiri Daily n’elu Chaatị 1843, n’ebe a kpọmkwem, ọ na-ekwu, “iwepụ nke na-adị kwa ụbọchị”; ọ na-ekwu, “Daniel 12:11 na 12.” N’elu Chaatị 1850, mgbe ọ na-ekwu banyere Daily, ọ na-ekwu, “ọchịchị ndị ọgọ mmụọ ma ọ bụ mgbe e wepụrụ nke na-adị kwa ụbọchị, Daniel 11:31.” Ya mere, n’elu Chaatị abụọ a, ihe a na-emesi ike nke ha na-achọpụta site na Daniel 11:31 na Daniel 12:11 bụ iwepụ nke na-adị kwa ụbọchị. Ọ dị mma?

> And in Daniel 11:31 and Daniel 12:11, the Hebrew word that is translated as "take away" is sur, and it means "to take away"; it means "to remove."

> Na Daniel 11:31 na Daniel 12:11, okwu Hibru a sụgharịrị dịka “wepụ” bụ sur, ma ọ pụtara “iwepụ”; ọ pụtara “ịkpochapụ.”

But, in Daniel 8, in verse 11, where it says the Daily is taken away, it is a different Hebrew word. It is rum, and it means "to lift up and to exalt."

Ma, n’ime Daniel 8, n’amaokwu nke 11, ebe ọ na-ekwu na e wepụrụ Kwa-ụbọchị ahụ, ọ bụ okwu Hibru ọzọ dị iche. Ọ bụ rum, ọ pụtara “ibuli elu na ito elu.”

So, William Miller used the Cruden's Concordance, and the Cruden's Concordance does not give you any insight on the Hebrew or the Greek. So, the Lord was directing the Millerites; because, of the three places where the Daily is referenced in the Book of Daniel, Daniel chapter 8, Daniel chapter 11, and Daniel chapter 12, in chapters 11 and 12 the Hebrew that is translated "take away" means "take away." And that is what they are emphasizing on these Charts, is when Paganism was taken away the 1290 and the 1335 prophecies would begin.

Ya mere, William Miller jiri Cruden's Concordance, ma Cruden's Concordance adịghị enye gị nghọta ọ bụla banyere asụsụ Hibru ma ọ bụ Grik. Ya mere, Onyenwe anyị nọ na-edu ndị Millerite; n’ihi na, n’ime ebe atọ ahụ e kwuru okwu “Daily” n’Akwụkwọ Daniel, Daniel isi nke 8, Daniel isi nke 11, na Daniel isi nke 12, n’isi nke 11 na nke 12, okwu Hibru ahụ a sụgharịrị ịbụ “wepụ” pụtara “wepụ.” Nke a bụkwa ihe ha na-emesi ike n’elu Chaatị ndị a, bụ na mgbe e wepụrụ Ikpere arụsị, amụma 1290 na 1335 ga-amalite.

But, in Daniel 8, when the Daily is taken away, it is not talking about being removed; it is talking about the religion of Paganism being lifted up and exalted. So, the Millerites got it right. They referenced the two chapters in Daniel that are about the Daily being taken away.

Ma, n’ime Daniel 8, mgbe e wepụrụ Daily, ọ bụghị ikwu banyere iwepụ ya; ọ bụ ikwu banyere ka e si ebuli ma too okpukpe nke ikpere arụsị elu. Ya mere, ndị Millerite ghọtara ya nke ọma. Ha rụtụrụ aka n’isiakwụkwọ abụọ ahụ dị na Daniel nke gbasara Daily a na-ewepụ.

But here in Early Writings and as we go back through the original source documents you are going to see in this chapter that originally this reference of Daniel 8:12 is not there. I do not know that Ellen White told them to include that in there in 1882 when they printed Early Writings, or if one of the editors put it in. I am not threatened by it, because it is not talking about the taking away here.

Ma n’ebe a n’akwụkwọ Early Writings, ma ka anyị na-alaghachi azụ n’ime akwụkwọ mmalite ndị mbụ, unu ga-ahụ n’isiakwụkwọ a na n’mbụ, ntuziaka a nke Daniel 8:12 adịghị ebe ahụ. Amaghị m ma Ellen White gwara ha ka ha tinye ya n’ebe ahụ n’afọ 1882 mgbe ha bipụtara Early Writings, ma ọ bụ ma otu n’ime ndị ndezi tinyere ya. Nke a anaghị eyi m egwu, n’ihi na ọ naghị ekwu maka iwepụ ya n’ebe a.

It says in the second paragraph, "Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry."

Ọ na-ekwu n’akụkụ nke abụọ, “Mgbe ahụ, ahụrụ m, n’ihe gbasara ‘nke kwa ụbọchị’ (Daniel 8:12), na okwu ahụ bụ ‘àjà’ bụ ihe amamihe mmadụ tinyere, na ọ bụghị nke akụkụ Akwụkwọ Nsọ ahụ, nakwa na Onyenwe anyị nyere echiche ziri ezi banyere ya nye ndị ahụ kwusara mkpu nke oge awa ikpe.”

Now, we had a meeting with some of the prominent pastors in Germany and some of the seminary teachers from Germany several years ago, in Germany, where I presented and they threw their stones at this message.

Ugbu a, anyị nwere nzukọ na ụfọdụ n’ime ndị ụkọchukwu a ma ama na Germany na ụfọdụ n’ime ndị nkuzi semịnari si Germany ọtụtụ afọ gara aga, na Germany, ebe m gosipụtara ozi a ma ha tụbara nkume ha megide ozi a.

And there was a pastor there from Italy, and he expressed one of the foolish arguments about this verse. And what he said was—and there are several foolish arguments about the Daily, so you find this foolish argument used often and we will put it in the record here. It says, "Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry." Here is the foolish argument: They say Ellen White is not endorsing the Daily here; she is endorsing the Pioneer understanding that the word sacrifice was added by human wisdom and does not belong to the text. Okay? So, this Italian pastor is making this argument.

Ma e nwere otu ụkọchukwu ebe ahụ si Italy, ọ kọwakwara otu n’ime arụmụka nzuzu ndị a na-ekwu banyere amaokwu a. Ihe o kwuru bụ—ma e nwekwara ọtụtụ arụmụka nzuzu banyere Daily, ya mere ị ga-ahụ ka a na-ejikarị arụmụka nzuzu a, anyị ga-edekwa ya ebe a n’ihe ndekọ. Ọ na-asị, “Mgbe ahụ ahụrụ m n’ihe metụtara —daily’ (Daniel 8:12) na okwu ahụ bụ —sacrifice’ ka amamihe mmadụ tinyere, na ọ bụghị nke akụkụ ederede ahụ, nakwa na Onyenwe anyị nyere echiche ziri ezi banyere ya nye ndị ahụ kpọrọ oku awa ikpe.” Lee arụmụka nzuzu ahụ: Ha na-ekwu na Ellen White anaghị akwado Daily n’ebe a; kama, ọ na-akwado nghọta ndị Pioneer nwere na okwu sacrifice ka amamihe mmadụ gbakwụnyere, nakwa na ọ bụghị nke akụkụ ederede ahụ. Ọ dị mma? Ya mere, ụkọchukwu a onye Italy na-eme arụmụka a.

And I said, "Well, explain the next sentence to me, Pastor."

M wee sị, “Ọfọn, kọwaara m ahịrịokwu na-esote, Pastor.”

The next sentence says, "When union existed, before 1844, nearly all were united on the correct view of the —daily'; . . . ." This is not about the correct view of the word sacrifice being added by human wisdom. Ellen White here—and this is a hard one, this is a hard one for these people that are refusing to hear and are refusing to see in Adventism today. This paragraph, there are probably more theologians have lost their salvation over this paragraph than any other paragraph in the Spirit of Prophecy. I am not exaggerating; I think that is probably accurate.

Ahịrịokwu na-esote na-asị, "Mgbe ịdị n’otu dị, tupu 1844, ihe fọrọ nke nta ka ọ bụrụ ha niile dị n’otu n’echiche ziri ezi banyere —daily'; . . . ." Nke a abụghị banyere ezi echiche nke okwu sacrifice nke amamihe mmadụ tinyere. Ellen White n’ebe a—ma nke a bụ ihe siri ike, nke a bụ ihe siri ike nye ndị a na-ajụ ịnụ ma na-ajụ ịhụ n’ime Adventism taa. Paragraf a, o yikarịrị ka ọtụtụ ndị ọkà mmụta okpukpe efuola nzọpụta ha n’ihi paragraf a karịa paragraf ọ bụla ọzọ n’ime Spirit of Prophecy. Anaghị m ekwubiga okwu ókè; echere m na nke ahụ nwere ike ịbụ eziokwu.

In the early part of the 20th Century when the false view of the Daily is being introduced into Adventism, everyone that was fighting about it on both sides of the issue knew that they were fighting about this paragraph. When Stephen Haskell came to the defense of the Pioneer view that the Daily was Paganism, what did he do? He reprinted this 1843 Chart, and he put this paragraph on the bottom. So this paragraph is the focus of controversy, and it is here where many, many men have fallen on their swords and died.

N’oge mbido nke narị afọ nke 20, mgbe a na-ebubata echiche ụgha banyere Daily n’ime Adventism, onye ọ bụla nọ n’akụkụ abụọ nke esemokwu ahụ na-alụ ọgụ banyere ya maara na ihe ha na-alụ ọgụ banyere ya bụ paragraf a. Mgbe Stephen Haskell bịara ịgbachitere echiche ndị Pioneer nke na-ekwu na Daily bụ Paganism, gịnị ka o mere? O bipụtaghachiri Chart nke 1843 a, ma tinye paragraf a n’ala ya. Ya mere, paragraf a bụ isi ebe esemokwu ahụ lekwasịrị anya, ma ọ bụkwa ebe a ka ọtụtụ, ọtụtụ ndị ikom adaala n’elu mma agha nke ha ma nwụọ.

So, at a minimum level of what I want you to see here, because you have men like recently, Steve Wohlberg of White Horse Ministries, he has been opposing this message. And one of his arguments is, "Well, Ellen White never had a position on the Daily, so I don't have to have one," which was just an absolutely foolish position. But, even if we grant him the possibility that Ellen White did not have a position on it, what does she say in this quote? She says that the Pioneers had the correct view of it. Even if she did not know what it was, here she is saying that there is a correct view, which means there are a wrong view, maybe several wrong views.

Ya mere, n’ogo kacha nta nke ihe m chọrọ ka unu hụ ebe a, n’ihi na unu nwere ụfọdụ ndị dị ka n’oge na-adịbeghị anya, Steve Wohlberg nke White Horse Ministries, onye nọwo na-emegide ozi a. Otu n’ime arụmụka ya bụ, “Ọfọn, Ellen White enwebeghị ọnọdụ ọ bụla gbasara Daily, ya mere ọ dịghị mkpa ka m nwee nke m,” nke ahụ bụkwa ọnọdụ nzuzu kpamkpam. Ma ọbụna ma ọ bụrụ na anyị enye ya ohere ahụ na Ellen White enweghị ọnọdụ gbasara ya, gịnị ka ọ na-ekwu n’akwụkwọ nkọwa a? Ọ na-ekwu na ndị Pioneers nwere echiche ziri ezi banyere ya. Ọbụna ma ọ bụrụ na ọ maghị ihe ọ bụ, lee, ọ na-ekwu na e nwere echiche ziri ezi, nke pụtara na e nwekwara echiche na-ezighị ezi, ikekwe ọbụna ọtụtụ echiche na-ezighị ezi.

You have men like Vance Ferrell. Vance Ferrell; people have confidence in Vance Ferrell's prophetic interpretations, and I do not know why. Vance Ferrell is not the only one but he is one of the men that says that the Daily represents both Paganism and Christ's Sanctuary ministry. Okay? He is saying that this symbol represents Satan and Christ.

Ị nwere ndị nwoke dị ka Vance Ferrell. Vance Ferrell; ndị mmadụ nwere ntụkwasị obi n’ihe Vance Ferrell na-akọwa banyere amụma, ma amaghị m ihe kpatara ya. Vance Ferrell abụghị naanị ya, ma ọ bụ otu n’ime ndị nwoke ndị na-ekwu na Daily na-anọchi anya ma ikpere arụsị ma ozi ije ozi Kraịst n’Ụlọ Nsọ Ya. Ọ dị mma? Ihe ọ na-ekwu bụ na akara a na-anọchi anya ma Setan ma Kraịst.

What kind of discernment is being employed with that kind of reasoning?

Ònye pụrụ ịmata ihe n’ụzọ ziri ezi ka a na-eji n’ụdị echiche ahụ?

Okay, Sister White, no matter what the Daily represents here, she says there is a correct view. So, we can at least agree with that premise here, right?

Ọ dị mma, Nwanyị White, n’agbanyeghị ihe “Daily” nọchiri anya ya n’ebe a, ọ na-ekwu na e nwere echiche ziri ezi. Ya mere, anyị pụrụ ọbụna ikwenye ma ọ dịkarịa ala na ntọala ahụ n’ebe a, ọ̀ bụghị ya?

> "Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union exited, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced,"—

> “Mgbe ahụ, ahụrụ m banyere ‘nke a na-eme kwa ụbọchị’ (Daniel 8:12) na e tinyere okwu ahụ bụ ‘àjà’ site n’amamihe mmadụ, nakwa na ọ bụghị akụkụ nke ederede ahụ, na Onyenwe anyị nyere ezi nghọta ya nye ndị kpọsara mkpu nke awa ikpe ahụ. Mgbe ịdị n’otu ka dị, tupu afọ 1844, ihe fọrọ nke nta ka ọ bụrụ mmadụ niile nọ n’otu n’ezi nghọta banyere ‘nke a na-eme kwa ụbọchị’; ma n’ime ọgbaghara ahụ kemgbe 1844, anabatala echiche ndị ọzọ,”

This is what I told the Italian pastor. I said, "Okay. Can you give me any historical references where after 1844 there were other views about the word sacrifice that have been embraced?

Nke a bụ ihe m gwara onye nchụàjà Italy ahụ. Ekwuru m, “Ọ dị mma. Ị pụrụ inye m ihe ọ bụla n’ime akwụkwọ ntụaka akụkọ ihe mere eme nke na-egosi na mgbe afọ 1844 gasịrị, e nwere echiche ndị ọzọ gbasara okwu ahụ bụ àjà nke e nakweere?”

And he kind of backed out of that at this point.

N’oge a ka ọ dị n’ọnọdụ a, o we wepụ onwe ya n’ihe ahụ n’ụzọ ụfọdụ.

Since 1844 other views of the Daily have been embraced, and what have they produced? Darkness and confusion.

Kemgbe afọ 1844 gasịrị, a nabatala echiche ndị ọzọ banyere Ihe A Na-eme Kwa Ụbọchị, gịnịkwa ka ha mụtara? Ọchịchịrị na mgbagwoju anya.

Underline "darkness and confusion," because when Sister White further talks about the Daily, she talks about darkness and confusion, and we are going to show you some of those this morning.

Debe ahịrịokwu ahụ “ọchịchịrị na mgbagwoju anya,” n’ihi na mgbe Nwanyị White gara n’ihu ikwu banyere Daily, ọ na-ekwu banyere ọchịchịrị na mgbagwoju anya, ma anyị ga-egosi unu ụfọdụ n’ime ihe ndị ahụ n’ụtụtụ a.

## Take the wrong view of the Daily and it produces darkness and confusion.

Were ezi echiche na-ezighị ezi banyere Daily, ọ na-amịpụta ọchịchịrị na ọgba aghara.

"Time has not been a test since 1844, and it will never again be a test."

“Oge abụghịzi ule kemgbe 1844, ọ gaghịkwa abụkwa ule ọzọ ma ọlị.”

So, in connection with the Daily you see here, here is the argument. Here is the argument today; here is the argument that was introduced by Ellen White's son. It was introduced by others, but he is the one that put it into the historical record of Adventism. It is that when you read this passage, the context of time setting is what you need to understand.

Ya mere, n’ihe metụtara “Daily” ị hụrụ ebe a, lee arụmụka ahụ. Nke a bụ arụmụka a na-ekwu taa; nke a bụkwa arụmụka nke nwa Ellen White webatara. Ndị ọzọ webatara ya kwa, ma ọ bụ ya dere ya n’akụkọ ihe mere eme nke Adventism. Ihe ọ pụtara bụ na mgbe ị na-agụ amaokwu a, ihe i kwesịrị ịghọta bụ ọnọdụ ya n’ihe gbasara ịtọ oge.

—"other views have been embraced,"—in concerning the Daily—"and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.

—“a nabatala echiche ndị ọzọ,”—n’ihe gbasara Daily—“ma ọchịchịrị na ọgba aghara esochila. Oge abụbeghị ule kemgbe 1844, ọ gaghịkwa abụ ule ọzọ ma ọlị.”

"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time."

Onyenweanyị egosila m na ozi nke mmụọ-ozi nke atọ aghaghị ịga, a ga-ekwusakwa ya nye ụmụ Onyenweanyị ndị gbasasịrị agbasa, ma a gaghị akwado ya n’elu oge.

Do you see why Willy White is saying that we need to see the context of time-setting?

Ị hụrụ ihe mere Willy White ji ekwu na anyị kwesịkwara ilebara ọnọdụ nke ikpebi oge anya?

It talks about the confusion that the wrong views of the Daily produced, time has not been a test; and then there is a paragraph about time setting.

Ọ na-ekwu banyere mgbagwoju anya nke echiche ndị na-ezighị ezi banyere Daily butere, na oge abụghị ule; ma e nwekwara paragraf gbasara ịtọ oge.

Okay, this is what you have to understand: This paragraph about time setting, it was not in the original source document; and, the statement about time has not been a test, that sentence has been altered. It misrepresents Ellen White's original thought. She did not connect anything about time setting with the Daily. This is what we want to look at this morning.

Ọ dị mma, nke a bụ ihe unu ga-aghọta: Paragraf a banyere ịtọ oge adịghị n’akwụkwọ isi mmalite mbụ; ma okwu ahụ na-ekwu na oge abụghị ule, ahịrịokwu ahụ ka agbanwere. Ọ na-eme ka echiche mbụ Ellen White pụta n’ụzọ na-ezighị ezi. O jikọtaghị ihe ọbụla banyere ịtọ oge na Daily. Nke a bụ ihe anyị chọrọ ileba anya n’ụtụtụ a.

So, as I said, we are not going to read all these pages. I am just going to make sure that you have them in your possession so you can test what I am saying; because, as a human being, there is a possibility that I am misleading you.

Ya mere, dịka m kwuru, anyị agaghị agụ ibe ndị a niile. Naanị ihe m ga-eme bụ ijide n’aka na unu nwere ha n’aka unu ka unu wee nwalee ihe m na-ekwu; n’ihi na, dịka mmadụ, o nwere ike ịbụ na m na-eduhie unu.

Arthur White—"The Context of Time Setting"

Atọ White—"Ọdịnaya nke Ịtọ Oge"

"The advocates of the old view maintained that the wording of this statement [Early Writings, 74–75.] placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith.

Ndị na-akwado echiche ochie ahụ jigidere na usoro okwu nke nkwupụta a [Early Writings, 74–75.] nyere nkwado nke Eluigwe n’echiche banyere “daily” nke Miller jidere ma nke Uriah Smith mechara kwughachi.

Arthur White, the son of Willy White, in his six-volume set about the history of Ellen White, speaking of his father's position rejecting the correct view of the Daily, he says, in EGW, volume 6, on page 252,

Arthur White, nwa Willy White, n’akwụkwọ ya nke nwere mpịakọta isii gbasara akụkọ ndụ Ellen White, ka ọ na-ekwu banyere ọnọdụ nna ya nke jụrụ ezi nghọta banyere Daily, ọ sịrị, na EGW, mpịakọta nke 6, na ibe nke 252,

"The advocates of the old view"—that the Daily represented Paganism—"maintained that the wording of this statement [Early Writings, 74–75.] placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith."—

“Ndị na-akwado echiche ochie ahụ”—na Daily nọchiri anya Ikpere arụsị—“jigidere na okwu e ji kwuo nkwupụta a [Early Writings, 74–75.] tinyere nkwado nke Eluigwe n’elu echiche banyere daily nke Miller jidere ma nke Uriah Smith mechara kwughachi.”

If Arthur White was going to be a genuine, accurate historian, do you know what he would have said there? He would have just put one word in there; but, Arthur White, he missed the boat here. He would have said, "The advocates of the old view maintained [correctly] that the wording of this statement, —maintained that the wording of this statement [Early Writings, 74-75.],' placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith."

Ọ bụrụ na Arthur White ga-abụ onye ọkọ akụkọ ihe mere eme n’ezie, onye ziri ezi, ị maara ihe ọ gaara ekwu n’ebe ahụ? Ọ gaara etinye naanị otu okwu n’ime ya; ma, Arthur White, o mehiere nke ukwuu n’ebe a. Ọ gaara asị, "Ndị na-akwado echiche ochie ahụ kwusiri ike [n’eziokwu] na nkebiokwu nke nkwupụta a, —kwusiri ike na nkebiokwu nke nkwupụta a [Early Writings, 74-75.],’ tinyere nkwado nke Eluigwe n’echiche banyere daily nke Miller jidere ma nke Uriah Smith mechara kwughachi."

But he does not put correctly in there. He is just saying what they maintain, like there is the possibility that they were maintaining a wrong position. But they were not; they had the right position.

Ma ọ naghị etinye ya n’ime ebe ahụ n’ụzọ ziri ezi. Ọ na-ekwupụta naanị ihe ha na-ejidesi ike, dị ka a ga-asị na e nwere ohere na ha na-ejidesi ọnọdụ na-ezighị ezi ike. Ma ọ bụghị otu ahụ; ọnọdụ ha bụ nke ziri ezi.

—"The new-view advocates"—his father, Willy, A. G. Daniells, W. W. Prescott, and I will not go there right now—"The new-view advocates held that the statement must be taken in its context—the context of time setting."—

—“Ndị na-akwado echiche ọhụrụ ahụ”—nna ya, Willy, A. G. Daniells, W. W. Prescott, ma agaghị m abanye n’ebe ahụ ugbu a—“Ndị na-akwado echiche ọhụrụ ahụ kwenyere na a ghaghị ịnakwere nkwupụta ahụ n’ime okirikiri ya—okirikiri nke ịtọ oge.”

We just told you their argument in Early Writings, page 74.

Anyị ka gwara unu esemokwu ha n’akwụkwọ *Early Writings*, ibe 74.

—"The new-view advocates held that the statement must be taken in its context—the context of time setting. Ellen White's repeated statements that I have no light on the point' (Letter 226, 1908) and I am unable to define clearly the points that are questioned' (Letter 250, 1908), and her inability to make a definite statement when the question was urged upon her, seemed to give support to their conclusion. They were confident also that the messages given through Ellen White would not conflict with the clearly established events of history." Arthur White, EGW, volume 6, 252.

—“Ndị na-akwado echiche ọhụụ ahụ jidere na a ghaghị ịnakwere nkwupụta ahụ n’ime ihe gbara ya gburugburu—ihe gbara ya gburugburu nke ịtọ oge. Okwu Ellen White kwughachiri ugboro ugboro sị, ‘Enweghị m ìhè n’ihe a’ (Letter 226, 1908) na ‘Enweghị m ike ịkọwa nke ọma isi ihe ndị a na-ajụ ajụjụ’ (Letter 250, 1908), na enweghị ike ya ikwu okwu doro anya mgbe a manyere ajụjụ ahụ n’ihu ya, yiri ka o nyere nkwado nye nkwubi okwu ha. Ha nwekwara ntụkwasị obi na ozi e nyere site n’aka Ellen White agaghị emegide ihe omume akụkọ ihe mere eme e gosipụtara nke ọma.” Arthur White, EGW, volume 6, 252.

The Original Version—Review and Herald, November 1, 1850

Nsụgharị Mbụ—Review and Herald, Novemba 1, 1850

And Early Writings, page 74, when was it printed? 1882; the book Early Writings was printed in 1882.

Maakwụkwọ *Early Writings*, peeji nke 74, òlee mgbe e bipụtara ya? N’afọ 1882; e bipụtara akwụkwọ *Early Writings* n’afọ 1882.

But where in the passage of Early Writings that we are considering is originally found is in the Review and Herald, November 1, 1850, and you have that in your notes. And it is several paragraphs, and as I have said, we are not going to read them all.

Ma ebe ka a hụrụ ya mbụ n’amaokwu ahụ dị na *Early Writings* nke anyị na-atụle, bụ na *Review and Herald*, Novemba 1, 1850, ma unu nwere nke ahụ n’ihe ndetu unu. Ọ bụkwa ọtụtụ paragraf, ma dịka m kwuworola, anyị agaghị agụ ha niile.

We see four paragraphs on page 2, then four paragraphs on page 3:

Anyị na-ahụ paragraf anọ na ibe nke 2, mgbe ahụ paragraf anọ na ibe nke 3:

> "Dear Brethren and Sisters I wish to give you a short sketch of what the Lord has recently shown to me in vision. I was shown the loveliness of Jesus, and the love that the angels have for one another. Said the angel—Can ye not behold their love?—follow it. Just so God's people must love one another. Rather let blame fall on thyself than on a brother. I saw that the message —sell that ye have and give alms' had not been given, by some, in its clear light; that the true object of the words of our Saviour had not been clearly presented. I saw that the object of selling was not to give to those who are able to labor and support themselves; but to spread the truth. It is a sin to support and indulge those who are able to labor, in idleness. Some have been zealous to attend all the meetings; not to glorify God, but for the —loaves and fishes.' Such had much better been at home laboring with their hands, —the thing that is good,' to supply the wants of their families, and to have something to give to sustain the precious cause of present truth.

> “Ndị Nna na Ụmụnne m Ndị Nwanyị, achọrọ m inye unu nkenke banyere ihe Onyenwe anyị gosiri m n’oge ọhụụ n’oge na-adịbeghị anya. E gosiri m ịma mma nke Jizọs, na ịhụnanya ndị mmụọ ozi nwere n’ebe ibe ha nọ. Mmụọ ozi ahụ sịrị—Ọ̀ bughị na unu na-ahụ ịhụnanya ha?—soronu ya. N’otu aka ahụ kwa, ndị nke Chineke aghaghị ịhụ ibe ha n’anya. Kama nke ahụ, ka ụta daba n’ahụ gị onwe gị karịa ka ọ ga-adaba n’ahụ nwanna gị. Ahụrụ m na ozi ahụ—‘reenu ihe unu nwere, nyekwanụ onyinye ebere’—na ụfọdụ enyebeghị ya n’ìhè ya doro anya; na ebumnobi eziokwu nke okwu Onye Nzọpụta anyị ekwupụtabeghị nke ọma. Ahụrụ m na ebumnobi nke ire ere abụghị inye ndị pụrụ ịrụ ọrụ ma kwado onwe ha; kama, ọ bụ ka e wee gbasaa eziokwu ahụ. Ọ bụ mmehie ịkwado na ịhapụ ndị pụrụ ịrụ ọrụ ka ha bie n’ịdị umengwụ. Ụfọdụ enwewo ịnụ ọkụ n’obi ịga nzukọ nile; ọ bụghị iji nye Chineke otuto, kama n’ihi —‘achịcha na azụ.’ Ndị dị otu a gaara aka mma karịa ma ha nọrọ n’ụlọ na-arụ ọrụ aka ha, —‘ihe ahụ dị mma,’ iji gboo mkpa nke ezinụlọ ha, ma nwee ihe ha ga-enye iji kwado ihe dị oké ọnụ ahịa nke eziokwu ugbu a.”

> "Some, I saw, had erred in praying for the sick to be healed before unbelievers. If any among us are sick, and call for the elders of the church to pray over them, according to James 5:14, 15, we should follow the example of Jesus. He put unbelievers out of the room, then healed the sick; so we should seek to be separated from the unbelief of those who have not faith, when we pray for the sick among us.

> “Ahụrụ m na ụfọdụ mehiere n’ikpe ekpere ka e gwọọ ndị ọrịa n’ihu ndị na-ekweghị ekwe. Ọ bụrụ na onye ọ bụla n’etiti anyị na-arịa ọrịa, ma kpọọ ndị okenye nke ụka ka ha kpee ekpere n’elu ya, dịka Jemes 5:14, 15 si dị, anyị kwesịrị iso ihe nlereanya Jizọs. O mere ka ndị na-ekweghị ekwe pụọ n’ime ụlọ ahụ, mgbe ahụ O wee gwọọ onye ọrịa ahụ; ya mere anyị kwesịrị ịchọ ka e kewapụ anyị n’ekweghị-ekwe nke ndị na-enweghị okwukwe, mgbe anyị na-ekpe ekpere maka ndị ọrịa nọ n’etiti anyị.”

> "Then I was pointed back to the time that Jesus took his disciples away alone, into an upper room, and first washed their feet, and then gave them to eat of the broken bread, to represent his broken body, and juice of the vine to represent his spilled blood. I saw that all should move understandingly, and follow the example of Jesus in these things, and when attending to these ordinances, should be as separate from unbelievers as possible.

> “Mgbe ahụ, e duuru m uche m azụ n’oge ahụ Jisọs kpọọrọ ndị na-eso ụzọ ya iche, banye n’ụlọ elu, ma buru ụzọ saa ha ụkwụ, ma mesịa nye ha ka ha rie n’ime achịcha ahụ a nyawara, nke na-anọchi anya ahụ ya a nyawara, na ihe ọṅụṅụ sitere n’osisi vaịn nke na-anọchi anya ọbara ya a wụsara. Ahụrụ m na mmadụ nile kwesịkwara iji nghọta mee ihe, ma soro ihe nlereanya Jisọs n’ihe ndị a, ma mgbe ha na-eme emume ndị a, ha kwesịrị ịdị iche na ndị na-ekweghị ekwe dịka o kwere mee.”

> "Then I was shown that the seven last plagues will be poured out, after Jesus leaves the Sanctuary. Said the angel—It is the wrath of God and the Lamb that causes the destruction or death of the wicked. At the voice of God the saints will be mighty and terrible as an army with banners; but they will not then execute the judgment written. The execution of the judgment will be at the close of the 1000 years.

> “Mgbe ahụ, e gosiri m na a ga-awụsa ihe otiti asaa ikpeazụ ahụ, mgbe Jisọs hapụsịrị Ebe Nsọ ahụ. Mmụọ-ozi ahụ kwuru—Ọ bụ iwe Chineke na Nwa Atụrụ ahụ na-akpata mbibi ma ọ bụ ọnwụ nke ndị ajọ omume. N’olu Chineke, ndị nsọ ga-adị ike ma dị egwu dị ka usuu ndị agha nwere ọkọlọtọ; ma ha agaghị emezu ikpe ahụ e dere n’oge ahụ. Mmezu nke ikpe ahụ ga-abụ na njedebe nke afọ 1000.”

> "After the saints are changed to immortality, and are caught up together, and receive their harps, crowns, &c., and enter the Holy City, Jesus and the saints set in judgment. The books are opened, the book of life and the book of death; the book of life contains the good deeds of the saints, and the book of death contains the evil deeds of the wicked. These books were compared with the Statute book, the Bible, and according to that they were judged. The saints in unison with Jesus pass their judgment upon the wicked dead. Behold ye! said the angel, the saints sit in judgment, in unison with Jesus, and mete out to each of the wicked, according to the deeds done in the body, and it is set off against their names what they must receive, at the execution of the judgment. This, I saw, was the work of the saints with Jesus, in the Holy City before it descends to the earth, through the 1000 years. Then at the close of the 1000 years, Jesus, and the angels, and all the saints with him, leaves the Holy City, and while he is descending to the earth with them, the wicked dead are raised, and then the very men that —pierced him,' being raised, will see him afar off in all his glory, the angels and saints with him, and will wail because of him. They will see the prints of the nails in his hands, and in his feet, and where they thrust the spear into his side. The prints of the nails and the spear will then be his glory. It is at the close of the 1000 years that Jesus stands upon the Mount of Olives, and the Mount parts asunder, and it becomes a mighty plain, and those who flee at that time are the wicked, that have just been raised. Then the Holy City comes down and settles on the plain.

> “Mgbe a gbanwere ndị nsọ ka ha bụrụ ndị na-adịghị anwụ anwụ, e wee bulie ha ọnụ, ha anata ụbọ akwara ha, okpueze ha, wdg., ma banye n’Obodo Nsọ ahụ, Jizọs na ndị nsọ anọdụ n’ikpe. E meghere akwụkwọ ndị ahụ, akwụkwọ nke ndụ na akwụkwọ nke ọnwụ; akwụkwọ nke ndụ nwere ezi omume ndị nsọ, akwụkwọ nke ọnwụ nwekwara ajọ omume ndị ajọ mmadụ. E ji akwụkwọ ndị a tụnyere Akwụkwọ Iwu ahụ, ya bụ, Bible, ma dị ka nke ahụ si dị ka e si kpee ha ikpe. Ndị nsọ, n’otu obi na Jizọs, na-ekpe ndị ajọ nwụrụ anwụ ikpe. Lee! mmụọ ozi ahụ kwuru, ndị nsọ na-anọdụ n’ikpe, n’otu obi na Jizọs, ma na-atụnyere onye ọbụla n’ime ndị ajọ mmadụ dịka ọrụ e mere n’anụ ahụ si dị, a na-edekwa n’akụkụ aha ha ihe ha ga-anata mgbe e mezuru ikpe ahụ. Nke a, ahụrụ m, bụ ọrụ ndị nsọ na Jizọs n’Obodo Nsọ ahụ tupu o si n’elu daa n’ụwa, n’ime afọ 1000 ahụ. Mgbe ahụ, na njedebe nke afọ 1000 ahụ, Jizọs, na ndị mmụọ ozi, na ndị nsọ niile nọnyere ya, si n’Obodo Nsọ ahụ pụọ; ma ka ya na ha na-arịdata n’ụwa, a kpọlitere ndị ajọ nwụrụ anwụ, mgbe ahụkwa ndị ikom ahụ kpọmkwem ‘—gburu ya n’afụri’ e mere ka ha bilie, ha ga-ahụ ya site n’ebe dị anya n’ebube ya nile, ndị mmụọ ozi na ndị nsọ nọnyere ya, ha ga-erukwa ákwá n’ihi ya. Ha ga-ahụ akara mbọ aka n’aka ya abụọ, na n’ụkwụ ya abụọ, na ebe ha manyere ube banye n’akụkụ ya. Akara mbọ aka ahụ na nke ube ahụ ga-abụzi ebube ya mgbe ahụ. Ọ bụ na njedebe nke afọ 1000 ahụ ka Jizọs na-eguzo n’Ugwu Olive, ugwu ahụ ekewa onwe ya abụọ, ọ ghọọkwa nnukwu mbara ala, ndị na-agbakwa ọsọ n’oge ahụ bụ ndị ajọ mmadụ ndị ahụ a kpọlitere ugbu a. Mgbe ahụ, Obodo Nsọ ahụ na-abịa ala ma guzosie ike n’elu mbara ala ahụ.”

> "Then Satan imbues the wicked, that have been raised, with his spirit. He flatters them that the army in the City is small, and that his army is large, and that they can overcome the saints and take the City. While Satan was rallying his army, the saints were in the City, beholding the beauty and glory of the Paradise of God. Jesus was at their head, leading them. All at once the lovely Saviour was gone from our company; but soon we heard his lovely voice, saying, —Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world.' We gathered about Jesus, and just as he closed the gates of the City, the curse was pronounced upon the wicked. The gates were shut. Then the saints used their wings and mounted to the top of the wall of the City. Jesus was also with them; his crown looked brilliant and glorious. It was a crown within a crown, seven in number. The crowns of the saints were of the most pure gold, decked with stars. Their faces shone with glory, for they were in the express image of Jesus; and as they arose, and moved all together to the top of the City, I was enraptured with the sight.

> Mgbe ahụ Setan nyere ndị ajọ omume ahụ a kpọlitere n’ọnwụ mmụọ ya. O tolitere ha, na-agwa ha na ndị agha nọ n’Obodo ahụ dị nta, nakwa na ndị agha ya dị ukwuu, nakwa na ha pụrụ imeri ndị nsọ ma were Obodo ahụ. Ka Setan na-akpọkọta ndị agha ya, ndị nsọ nọ n’ime Obodo ahụ, na-ele ịdị mma na ebube nke Paradaịs nke Chineke. Jisọs nọ n’isi ha, na-eduga ha. N’otu ntabi anya, Onye Nzọpụta ahụ mara mma si n’etiti anyị pụọ; ma n’oge na-adịghị anya anyị nụrụ olu ya ahụ mara mma, na-asị, —Bịanụ, ndị a gọziri agọzi nke Nna m, nwetanụ alaeze ahụ a kwadebere maka unu site ná mmalite nke ụwa.’ Anyị zukọtara gburugburu Jisọs, ma ozugbo O mechiri ọnụ ụzọ ámá nke Obodo ahụ, a kwupụtara ọnụ n’ala ahụ megide ndị ajọ omume. E mechiri ọnụ ụzọ ámá ahụ. Mgbe ahụ ndị nsọ jiri nku ha rịgoro n’elu mgbidi nke Obodo ahụ. Jisọs nọkwa n’etiti ha; okpueze Ya lere anya nke ukwuu n’ịma mma na ebube. Ọ bụ okpueze dị n’ime okpueze, asaa n’ọnụọgụ. Okpueze ndị nsọ bụ nke ọlaedo kachasị ọcha, e jiri kpakpando chọọ ha mma. Ihu ha na-enwu n’ebube, n’ihi na ha nọ n’ezi oyiyi Jisọs; ma ka ha na-ebili, na-agagharịkọkwa ọnụ niile ruo n’elu Obodo ahụ, ihe ahụ m hụrụ juputara m n’ọṅụ nke ukwuu.

> "Then the wicked saw what they had lost; and fire was breathed from God upon them, and consumed them. This was the Execution of the Judgment. The wicked then received according as the saints in unison with Jesus had meted out to them during the 1000 years. The same fire from God that consumed the wicked, purified the whole earth. The broken ragged mountains melted with fervent heat, the atmosphere, also, and all the stubble was consumed. Then our inheritance opened before us, glorious and beautiful, and we inherited the whole earth made new. We all shouted with a loud voice, Glory, Alleluia.

> Mgbe ahụ, ndị ajọ omume ahụ hụrụ ihe ha tufuru; a kpọkuputara kwa ọkụ sitere n’aka Chineke n’elu ha, o wee laa ha n’iyi. Nke a bụ Mmezu nke Ikpe ahụ. Mgbe ahụ ndị ajọ omume natara dịka ndị nsọ ahụ, n’otu na Jisọs, si tụọpụtara ha n’ime afọ 1000 ahụ. Otu ọkụ ahụ sitere n’aka Chineke nke laara ndị ajọ omume n’iyi, sachapụrụ ụwa dum. Ugwu ndị agbajiri agbaji ma dọkasịa dọkasịa gbazere n’oké okpomọkụ na-enwu enwu, ikuku kwa, e wee laa ahịhịa akọrọ niile n’iyi. Mgbe ahụ ihe-nketa anyị meghere n’ihu anyị, dị ebube ma maa mma, anyị wee ketakwa ụwa dum e mere ka ọ dị ọhụrụ. Anyị niile tiri mkpu n’oké olu, Otuto, Aleluya.

> "I also saw that the shepherds should consult those in whom they have reason to have confidence, those who have been in all the messages, and are firm in all the present truth, before they advocate any new point of importance, which they may think the Bible sustains. Then the shepherds will be perfectly united, and the union of the shepherds will be felt by the church. Such a course I saw would prevent unhappy divisions, and then there would be no danger of the precious flock being divided, and the sheep scattered, without a shepherd."—

> Ahụkwara m na ndị ọzụzụ atụrụ kwesịrị ịkpọtụrụ ndị ahụ ha nwere ezi ihe kpatara ha ga-eji tụkwasị obi n’aka, ndị nọworo n’ozi nile ahụ, ma sie ike n’eziokwu nile dị ugbu a, tupu ha akwado isi okwu ọhụrụ ọbụla dị mkpa, nke ha nwere ike iche na Bible na-akwado. Mgbe ahụ ndị ọzụzụ atụrụ ga-adị n’otu n’ụzọ zuru oke, a ga-ahụkwa ịdị n’otu nke ndị ọzụzụ atụrụ ahụ n’ime chọọchị. Ahụkwara m na ụdị usoro dị otu a ga-egbochi nkewa ndị na-eweta mwute, ma mgbe ahụ agaghị enwe ihe ize ndụ ọ bụla na a ga-ekewa ìgwè atụrụ ahụ dị oké ọnụ ahịa, ma chụsasịa atụrụ ahụ, na-enweghị onye ọzụzụ atụrụ."—

And then it concludes with five more paragraphs which I have in a box for you, because these five paragraphs out of the article are the ones that are going to end up in Early Writings. That is why these final five paragraphs have the box around them.

Ma o wee mechie ya na paragraf ise ọzọ nke m tinyere n’ime igbe maka unu, n’ihi na paragraf ise ndị a sitere n’isiokwu ahụ bụ ndị ga-emesịa banye n’akwụkwọ Early Writings. Ọ bụ ya mere e ji kee paragraf ise ikpeazụ ndị a igbe gburugburu ha.

> "September 23d, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.

> N’ụbọchị nke iri abụọ na atọ nke Septemba, Onyenwe anyị gosiri m na Ọ gbatịworị aka Ya nke ugboro nke abụọ iji kpọghachite ndị fọdụrụnụ n’ime ndị Ya, nakwa na a ghaghị ịgbakọsi mbọ ike ugboro abụọ n’oge nchịkọta a. N’oge ịgbasa, e tiri Izrel ihe ma dọwaa ya; ma ugbu a n’oge nchịkọta, Chineke ga-agwọ ma kechie ndị Ya ọnyá. N’oge ịgbasa, mbọ e tinyere n’ịgbasa eziokwu nwere nanị ntakịrị mmetụta, ma rụọpụta obere ihe ma ọ bụ ọbụna ihe ọ bụla; ma n’oge nchịkọta, mgbe Chineke esetịpụla aka Ya ịkpọkọta ndị Ya, mbọ a na-etinye n’ịgbasa eziokwu ga-enwe mmetụta e bu n’uche ya. Onye ọ bụla kwesịrị ịdị n’otu ma juo ịnụ ọkụ n’obi n’ọrụ ahụ. Ahụrụ m na ọ bụ ihe ihere ka onye ọ bụla na-atụ aka n’oge ịgbasa dịka ihe atụ ga-achị anyị ugbu a n’oge nchịkọta; n’ihi na ọ bụrụ na Chineke emekwara anyị ugbu a naanị otu o mere n’oge ahụ, agaghị akpọkọta Izrel ma ọlị. Ọ dịkwa mkpa ka e bipụta eziokwu ahụ n’akwụkwọ akụkọ, dịka a na-ekwusa ya.

> "The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.

> “Onyenwe anyị gosiri m na e ji aka Ya duzie chaatị 1843, nakwa na e kwesịghị ịgbanwe akụkụ ọ bụla n’ime ya; na ọnụ ọgụgụ ndị ahụ dị ka Ọ chọrọ ha. Na aka Ya dị n’elu ya, wee zoo mmejọ dị n’ime ụfọdụ n’ime ọnụ ọgụgụ ndị ahụ, ka onye ọbụla ghara ịhụ ya, ruo mgbe e wepụrụ aka Ya.”

> "Then I saw in relation to the —Daily,' that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.

> Mgbe ahụ, ahụrụ m, n’ihe metụtara “Ihe ahụ a na-eme kwa ụbọchị,” na okwu ahụ “àjà” bụ ihe amamihe mmadụ tinyeere, nakwa na ọ bụghị akụkụ nke ederede ahụ; na Onyenwe anyị nyekwara ndị kpọsara mkpu awa ikpe ahụ nghọta ziri ezi banyere ya. Mgbe ịdị n’otu dịrị, tupu afọ 1844, ọ fọrọ nke nta ka ha niile dịrị n’otu n’echiche ziri ezi banyere “Ihe ahụ a na-eme kwa ụbọchị;” ma kemgbe afọ 1844, n’etiti mgbagwoju anya, anabatala echiche ndị ọzọ, ọchịchịrị na mgbagwoju anyakwa esoela.

> "The Lord showed me that Time had not been a test since 1844, and that time will never again be a test.

> “Onyenwe anyị gosiri m na Oge abụbeghịkwa ule kemgbe afọ 1844, nakwa na oge agaghịkwa abụ ule ọzọ ruo mgbe ebighị ebi.”

> "Then I was pointed to some who are in the great error, that the saints are yet to go to Old Jerusalem, &c., before the Lord comes. Such a view is calculated to take the mind and interest from the present work of God, under the message of the third angel; for if we are to go to Jerusalem, then our minds will naturally be there, and our means will be withheld from other uses, to get the saints to Jerusalem. I saw that the reason why they were left to go into this great error, is because they have not confessed and forsaken their errors, that they have been in for a number of years past." Review and Herald, November 1, 1850."

> “Mgbe ahụ e gosiri m ụfọdụ ndị nọ n’oké njehie, na ndị nsọ ka ga-aga Jerusalem Ochie, wdg., tupu Onyenwe anyị abịa. Echiche dị otu a nwere ike ime ka uche na mmasị pụọ n’ọrụ Chineke nke ugbu a, n’okpuru ozi nke mmụọ-ozi nke atọ; n’ihi na ọ bụrụ na anyị ga-aga Jerusalem, mgbe ahụ uche anyị ga-adị n’ebe ahụ n’ụzọ nkịtị, a ga-edobekwa akụ anyị ka e ghara iji ya rụọ ọrụ ndị ọzọ, iji mee ka ndị nsọ ruo Jerusalem. Ahụrụ m na ihe kpatara e ji hapụ ha ka ha banye n’oké njehie a, bụ n’ihi na ha ekwupụtabeghị ma hapụ njehie ha, bụ́ ndị ha nọrọ n’ime ha ruo ọtụtụ afọ gara aga.” Review and Herald, November 1, 1850.

Do you see them? Do you know what I am talking about?

Ị na-ahụ ha? Ị maara ihe m na-ekwu banyere ya?

Okay. If we go into these five final paragraphs, you will see some things that are different in the original than you will find in Early Writings, page 74.

Ọ dị mma. Ọ bụrụ na anyị abanye n’ime paragraf ise ikpeazụ ndị a, unu ga-ahụ ihe ụfọdụ dị iche n’akwụkwọ mbụ karịa ihe unu ga-ahụ n’ime Early Writings, peeji nke 74.

FROM THE AUDIENCE: So, you are saying these in the box are the originals?

SITE N’ỌRỤ NTAKWASỊ OBI: Ya bụ, ị na-asị na ndị a dị n’ime igbe ahụ bụ ndị nke mbụ?

These in the box, these are the last five paragraphs in this original article, and this box is around them. These five paragraphs are what ultimately end up in Early Writings, page 74.

Ndị a dị n’ime igbe a, ndị a bụ paragraf ise ikpeazụ dị n’isiokwu mbụ a, igbe a na-agbakwa ha gburugburu. Paragraf ise ndị a bụ ndị mechara bụrụ ihe e tinyere n’akwụkwọ Early Writings, ibe 74.

But, when was this printed, when was this written? November 1850.

Ma, òlee mgbe e bipụtara nke a, òlee mgbe e dere ya? Nọvemba 1850.

So, I have in bold-faced the things that are going to be changed from these five paragraphs. There is going to be a metamorphosis with this; because, in the very near future in 1851 the book A Sketch of the Christian Experience and Views of Ellen G. White is going to be printed and they are going to take these paragraphs and put them in A Sketch of the Christian Experience and View of Ellen G. White. And from here [article in Review and Herald, November 1850] to A Sketch of the Christian Experience and Views of Ellen G. White there are some minor editorial changes that happened to these five paragraphs. And then from A Sketch of the Christian Experience and View of Ellen G. White in 1851 to Early Writings in 1882, there are some more editorial changes, and those editorial changes are what make Early Writings, page 74, convoluted.

Ya mere, etinyela m n’akwụkwọ mkpụrụedemede siri ike ihe ndị a ga-agbanwe n’ime paragraf ise ndị a. A ga-enwe mgbanwe ukwu n’ihe a; n’ihi na, n’oge na-adịghị anya, n’afọ 1851, a ga-ebipụta akwụkwọ ahụ A Sketch of the Christian Experience and Views of Ellen G. White, ha ga-ewerekwa paragraf ndị a tinye ha n’ime A Sketch of the Christian Experience and Views of Ellen G. White. Sitekwa n’ebe a [isiokwu dị na Review and Herald, Nọvemba 1850] ruo na A Sketch of the Christian Experience and Views of Ellen G. White, e nwere ụfọdụ obere mgbanwe ndị nchịkọta mere n’ime paragraf ise ndị a. Mgbe ahụ, site na A Sketch of the Christian Experience and Views of Ellen G. White n’afọ 1851 ruo na Early Writings n’afọ 1882, e nwekwara ụfọdụ mgbanwe ndị nchịkọta ọzọ, ma mgbanwe nchịkọta ndị ahụ bụ ihe na-eme ka Early Writings, peeji nke 74, bụrụ ihe gbagọrọ agbagọ.

So, in these five paragraphs that conclude in the original manuscript, in the first paragraph, "September 23d, the Lord showed me . . . ," that is going to be changed.

Ya mere, n’ime paragraf ise ndị a nke na-emechi na akwụkwọ edemede mbụ ahụ, n’ime paragraf mbụ ahụ, “September 23d, the Lord showed me . . . ,” a ga-agbanwe nke ahụ.

In the next paragraphs: "Then I saw . . ."; "Then I saw . . ."; The Lord showed me . . . "; and, "Then I was pointed to . . ."; these things get some minor adjustments.

N’akụkụ ndị na-esonụ: “Mgbe ahụ, ahụrụ m . . .”; “Mgbe ahụ, ahụrụ m . . .”; “Onyenwe anyị gosiri m . . .”; na, “Mgbe ahụ, e duziri m gaa . . .”; a na-eme ihe ndị a ụfọdụ ntakịrị mmezi.

Shown Ten Primary Truths in Thirteen Paragraphs

E gosiri Eziokwu Isi Iri n’Akụkụ Akwụkwọ Iri na Atọ

But, what I want you to see in these thirteen paragraphs from the original article, she has shown ten primary things.

Ma, ihe m chọrọ ka unu hụ n’ime paragraf iri na atọ ndị a sitere n’isiokwu mbụ ahụ, bụ na o gosila ihe iri bụ isi.

And now I remember why I have these things bold-faced. It is not because those are going to get changed. I am emphasizing something for you, if you will see, that in these thirteen paragraphs she was shown this . . . , she was shown this . . . , she was shown this . . . , she was shown this. And when she was shown one thing, after she tells us about it, then she is shown something that is not necessarily connected to what she was just shown: "I was shown this . . . ; I was shown this . . . ; I was shown this . . . .

Ma ugbu a, echetara m ihe mere m ji mee ka ihe ndị a pụta ìhè n’akwụkwọ. Ọ bụghị n’ihi na a ga-agbanwe ihe ndị ahụ. Ihe m na-emesi unu ike bụ nke a, ma ọ bụrụ na unu hụ ya, na n’ime paragraf iri na atọ ndị a, e gosiri ya nke a . . . , e gosiri ya nke a . . . , e gosiri ya nke a . . . , e gosiri ya nke a. Ma mgbe e gosiri ya otu ihe, mgbe ọ kọwachara ya nye anyị, a na-egosikwa ya ihe ọzọ nke na-abụghịrịrị ihe e jikọtara ya na ihe ahụ e gosiri ya ugbu a: “E gosiri m nke a . . . ; e gosiri m nke a . . . ; e gosiri m nke a . . . .”

You can check me out and read it for yourself, but she was shown ten primary truths in these thirteen paragraphs.

Ị pụrụ inyocha m ma gụọ ya n’onwe gị, ma e gosiri ya eziokwu isi iri n’ime paragraf iri na atọ ndị a.

Here is what she was shown. She was shown about God's love, about offerings, about prayer for the sick, about the communion service, about the Seven Last Plagues connected with the Millennium, about new light, about the gathering after 1844, about the publishing work, about the 1843 Chart, about the "Daily," about "time" as a test, and about pilgrimages to Jerusalem. And if you read it carefully, this is not a flow of thought. This is a very, "I was shown this," and she records what she was shown; and, she was shown something that is not necessarily connected. You have to see that; because, as they begin to pull these paragraphs together, they begin to create the thought that she saying something that she really did not say.

Nke a bụ ihe e gosiri ya. E gosiri ya gbasara ịhụnanya Chineke, gbasara àjà, gbasara ekpere maka ndị ọrịa, gbasara ọrụ oriri-nsọ, gbasara Ihe Otiti Asaa Ikpeazụ jikọtara na Puku Afọ ahụ, gbasara ìhè ọhụrụ, gbasara nchịkọta mgbe 1844 gasịrị, gbasara ọrụ mbipụta, gbasara Chaatị 1843, gbasara “Daily,” gbasara “oge” dịka ule, na gbasara njem nsọ gaa Jerusalem. Ma ọ bụrụ na i jiri nlezianya gụọ ya, nke a abụghị nrube echiche. Nke a bụ ihe doro nnọọ anya nke na-asị, “E gosiri m nke a,” ọ na-edekwa ihe e gosiri ya; ma e gosiri ya ihe nke na-abụghị n’ụzọ dị mkpa ihe jikọrọ ya na nke ọzọ. Ị ghaghị ịhụ nke ahụ; n’ihi na, ka ha na-amalite ijikọta paragraf ndị a ọnụ, ha na-amalite ịmepụta echiche ahụ na ọ na-ekwu ihe ọ na-ekwughị n’eziokwu.

Review and Herald, November 1, 1850

Review and Herald, Nọvemba 1, 1850

Okay. Notice the first paragraph of the five paragraphs that we are dealing with from November 1850.

Ọ dị mma. Lezienụ anya n’akụkụ okwu nke mbụ n’ime akụkụ okwu ise ahụ anyị na-arụkọ ọrụ na ya site na Nọvemba 1850.

> "September 23d, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached."—

> “Na Septemba 23d, Onyenwe anyị gosiri m na O setịpụtala aka Ya ọzọ nke ugboro nke abụọ iji kpọghachite ndị fọdụrụnụ n’ime ndị Ya, nakwa na a ghaghị ime ka mgbalị dịkwuo okpukpu abụọ n’oge nchịkọta a. N’oge ịgbasasị, e tiri Izrel ihe ma dọwaa ya; ma ugbu a n’oge nchịkọta, Chineke ga-agwọ ma kechie ndị Ya ọnya. N’ịgbasasị ahụ, mgbalị e mere iji gbasaa eziokwu nwere naanị ntakịrị mmetụta, mezuo naanị ntakịrị ihe ma ọ bụ ọbụna ihe ọ bụla; ma n’oge nchịkọta, mgbe Chineke etinyela aka Ya n’ịkpọkọta ndị Ya, mgbalị e mere iji gbasaa eziokwu ga-enwe mmetụta e zubere ka ha nwee. Onye ọ bụla kwesịkwara ịdị n’otu ma juputakwa n’ọkụ n’ọrụ ahụ. Ahụrụ m na ọ bụ ihe ihere ka onye ọ bụla na-atụ aka n’oge ịgbasasị dị ka ihe atụ ga-achị anyị ugbu a n’oge nchịkọta; n’ihi na ọ bụrụ na Chineke emeeghị anyị karịa ihe O mere mgbe ahụ, a gaghị akpọkọta Izrel ma ọlị. Ọ dịkwa mkpa ka e bipụta eziokwu n’akwụkwọ, dịka a na-ekwusa ya.”—

The last sentence from that paragraph, it says, "It is as necessary that the truth should be published in a paper, as preached." Okay. This thought is going to be dropped.

Ahịrịokwu ikpeazụ nke paragraf ahụ na-ekwu, “Ọ dị mkpa nke ukwuu ka e bipụta eziokwu ahụ n’akwụkwọ, dịka a na-ekwusa ya.” Ọ dị mma. A ga-ahapụ echiche a.

The second paragraph of the five that we are considering, where it says, "The Lord showed me," you see I have it underlined.

Paragraf nke abụọ n’ime ise ndị anyị na-atụle, ebe ọ na-ekwu, “Onyenwe anyị gosiri m,” unu na-ahụ na adọpụtara m ya ahịrị n’okpuru.

—"The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed."—

—“Onyenwe anyị gosiri m na aka Ya duziri chaatị 1843 ahụ, nakwa na ọ dịghị akụkụ ọ bụla n’ime ya kwesịrị ịgbanwe; na ọnụọgụ ndị ahụ dị ka Ọ chọrọ ka ha bụrụ. Na aka Ya nọkwasịrị ya ma zoo njehie dị n’ime ụfọdụ n’ime ọnụọgụ ndị ahụ, ka ọ ghara ịdị onye ọ bụla nwere ike ịhụ ya, ruo mgbe e wepụrụ aka Ya.”—

The reason I have anything underlined in these four paragraphs at the top of the page is that those are going to have editorial changes when it gets reprinted in A Sketch of the Christian Experience and Views of Ellen G. White in 1851.

Ihe kpatara m ji de akara n’okpuru ihe ọ bụla n’ime paragraf anọ ndị a dị n’elu ibe a bụ na a ga-enwe mgbanwe ndezi n’ime ha mgbe e bipụtaghachiri ya n’akwụkwọ A Sketch of the Christian Experience and Views of Ellen G. White na 1851.

Okay. "The Lord showed me," is going to be changed; "by his hand" is going to be changed, "that no part of it should be altered" is going to be changed.

Ọ dị mma. “Onyenwe anyị gosiri m,” ka a ga-agbanwe; “site n’aka ya” ka a ga-agbanwe, “na a gaghị agbanwe akụkụ ọbụla n’ime ya” ka a ga-agbanwe.

Then in the next bold-faced paragraph [fourth paragraph] on the page says,

Mgbe ahụ n’akụkụ paragrafụ sochirinụ e depụtara n’akwụkwọ mkpụrụedemede gbara ọchịchịrị [paragrafụ nke anọ] n’ihu akwụkwọ ahụ, ọ sịrị,

—"The Lord showed me that Time had not been a test since 1844, and that time will never again be a test."—

—"Onyenwe anyị gosiri m na oge abụbeghị ule kemgbe 1844, nakwa na oge agaghịkwa abụ ule ọzọ ma ọlị."—

"The Lord showed me," that is going to be changed. What they are going to do the next year in A Sketch of the Christian Experience and Views of Ellen G. White, they are going to take that one-sentence paragraph and they are going to combine it with the previous paragraph. They are going to turn it into one paragraph.

“Ana m hụrụ site n’aka Onyenwe anyị,” ka a ga-agbanwe. Ihe ha ga-eme n’afọ na-abịa n’ime A Sketch of the Christian Experience and Views of Ellen G. White bụ na ha ga-ewere paragraf ahụ nke nwere naanị otu ahịrịokwu ma jikọta ya na paragraf nke bu ya ụzọ. Ha ga-eme ka ọ bụrụ otu paragraf.

But, also, if a word or words are bold-faced, there is going to be some other types of changes; and, I will give you an example of what I mean.

Ma, kwa, ọ bụrụ na e nwere otu okwu ma ọ bụ okwu ụfọdụ e dere n’akpụkpọ-okwu siri ike, a ga-enwe mgbanwe ndị ọzọ n’ụdị e si dee ya; ma, aga m enye gị ihe atụ nke ihe m na-ekwu.

And in the third paragraph it says,

N’akụkụ nke atọ, ọ na-ekwu,

—"Then I saw in relation to the —Daily,' that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed."—

—“Mgbe ahụ, ahụrụ m, n’ihe metụtara —Daily,’ na e tinyere okwu ahụ —sacrifice’ site n’amamihe mmadụ, nakwa na ọ bụghị akụkụ nke ederede ahụ; na Onye-nwe nyere echiche ziri ezi banyere ya nye ndị kpọsara mkpu awa ikpe. Mgbe ịdị n’otu dịrị, tupu 1844, ihe fọrọ nke nta ka ọ bụrụ mmadụ nile nọ n’otu n’echiche ziri ezi banyere —Daily;’ ma kemgbe 1844, n’etiti mgbagwoju anya, a nabatala echiche ndị ọzọ, ọchịchịrị na mgbagwoju anya esowokwa.”—

Then in the next bold-faced paragraph [fourth paragraph] on the page says,

Mgbe ahụ, na paragraf na-esote e dere n’akwụkwọ ukwu [paragraf nke anọ] dị na ibe ahụ, ọ sịrị,

"The Lord showed me that Time had not been a test since 1844, and that time will never again be a test."—

“Onyenwe anyị gosiri m na oge abụghị ule kemgbe afọ 1844, nakwa na oge agaghịkwa abụ ule ọzọ ma ọlị.”—

"The Lord showed me," that is going to be changed.

“Onyenwe anyị gosiri m,” na a ga-agbanwe nke ahụ.

What they are going to do the next year in A Sketch of the Christian Experience and Views of Ellen G. White, they are going to take that one-sentence paragraph and they are going to combine it with the previous paragraph. They are going to turn it into one paragraph.

Ihe ha ga-eme n’afọ na-esote n’ime *A Sketch of the Christian Experience and Views of Ellen G. White* bụ na ha ga-ewere paragraf ahụ nke nwere naanị otu ahịrịokwu, ma jikọta ya na paragraf bu ya ụzọ. Ha ga-eme ka ọ bụrụ otu paragraf.

And they are going to change "The Lord showed me" to "I was also shown." Okay? They are going to make those two paragraphs one paragraph, and they are going to change it to, "I was also shown," in 1851.

Ha ga-agbanwe “Onyenwe anyị gosiri m” ka ọ bụrụ “E gosikwara m.” Ọ dị mma? Ha ga-eme ka paragraf abụọ ahụ bụrụ otu paragraf, ha ga-agbanwekwa ya ka ọ bụrụ, “E gosikwara m,” n’afọ 1851.

—"Then I was pointed to some who are in the great error, that the saints are yet to go to Old Jerusalem, &c., before the Lord comes. Such a view is calculated to take the mind and interest from the present work of God, under the message of the third angel; for if we are to go to Jerusalem, then our minds will naturally be there, and our means will be withheld from other uses, to get the saints to Jerusalem. I saw that the reason why they were left to go into this great error, is because they have not confessed and forsaken their errors, that they have been in for a number of years past." Review and Herald, November 1, 1850.

—“Mgbe ahụ, e mere ka m lekwasị anya n’ebe ụfọdụ nọ, ndị nọ n’ime nnukwu njehie ahụ, na ndị nsọ ka ga-aga Jerusalem Ochie, wdg., tupu Onyenwe anyị abịa. Echiche dị otu a e mere ya n’ụzọ ga-ewepụ uche na mmasị n’ọrụ Chineke nke ugbu a, n’okpuru ozi nke mmụọ ozi nke atọ; n’ihi na ọ bụrụ na anyị ga-aga Jerusalem, mgbe ahụ uche anyị ga-adị n’ebe ahụ n’onwe ya, a ga-egbochikwakwa akụnụba anyị ka e jiri ya rụọ ọrụ ndị ọzọ, iji mee ka ndị nsọ ruo Jerusalem. Ahụrụ m na ihe kpatara e ji hapụ ha ka ha banye n’ime nnukwu njehie a, bụ n’ihi na ha ekwupụtabeghị ma hapụ njehie ha, nke ha nọrọworo n’ime ya ruo ọtụtụ afọ gara aga.” Review and Herald, November 1, 1850.

But, when you get to Early Writings, do you know what they do? They drop the "I was also shown," where in Early Writings this one paragraph, it is going to say, "When union existed before 1844, nearly all were united on the correct view of the —Daily,' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed." They dropped the "I was also shown," and the next sentence is, "time had not been a test since 1844." Suddenly you do not know that this thought about time not being a test is one of things that she was specifically shown. You believe that this was part of her light on the Daily in the false view producing confusion.

Ma, mgbe ị rutere na *Early Writings*, ị̀ ma ihe ha na-eme? Ha na-ewepu okwu ahụ, “E gosikwara m,” ebe na *Early Writings* n’otu paragraf a, ọ ga-asị, “Mgbe ịdị n’otu dị tupu 1844, ihe fọrọ nke nta ka ọ bụrụ mmadụ niile dị n’otu n’echiche ziri ezi banyere —Daily,’ ma kemgbe 1844, n’ime mgbagwoju anya ahụ, a nabatala echiche ndị ọzọ, ọchịchịrị na mgbagwoju anya esowokwa ya.” Ha wepụrụ “E gosikwara m,” ma ahịrịokwu na-esote ya bụ, “oge abụbeghị ule kemgbe 1844.” Na mberede, ị maghịzi na echiche a banyere na oge abụghị ule bụ otu n’ime ihe ndị e gosiri ya kpọmkwem. Ị kwenyere na nke a bụ akụkụ nke ìhè ya banyere *Daily* na echiche ụgha nke na-amịpụta mgbagwoju anya.

That is not the original. You have the original. Check it out.

Nke ahụ abụghị nke mbụ. I nwere nke mbụ. Lelee ya.

The Next Step (Step Two)—1851 A Sketch of the Christian Experience and View of Ellen G. White

Nzọụkwụ Na-esote (Nzọụkwụ Nke Abụọ)—1851 Nkenke nke Ahụmahụ na Echiche Ndị Kraịst nke Ellen G. White

Then underneath this, you have, A Sketch of the Christian Experience and View of Ellen G. White, printed in 1851; and, you have the breakdowns of the changes that took place, and there is a very, very significant change.

Mgbe ahụ n’okpuru nke a, i nwere A Sketch of the Christian Experience and View of Ellen G. White, e bipụtara ya n’afọ 1851; ma i nwekwara nkọwapụta nke mgbanwe ndị mere, ma e nwere mgbanwe dị oke, oke mkpa.

"September 23d, the Lord shewed [formerly—"showed"] me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. [Removed: It is as necessary that the truth should be published in a paper, as preached.] [Paragraphs Combined] I have seen [formerly—"the Lord showed me] that the 1843 chart was directed by the hand of the Lord, [formerly—"by His hand"] and that it should not be altered; [formerly—"no part of it should be altered"] that the figures were as he wanted them. That his hand was over, and hid a mistake in some of the figures, so that none could see it, until his hand was removed.

“N’ụbọchị nke iri abụọ na atọ nke Septemba, Onyenwe anyị gosiri m na Ọ setịpụla aka Ya nke ugboro nke abụọ iji napụta ndị fọdụrụ n’ime ndị Ya, nakwa na a ghaghị ime mgbalị ugboro abụọ n’oge nchịkọta a. N’oge ịchụsasị ha, e tiri Izrel ihe, dọwaakwa ya; ma ugbu a n’oge nchịkọta, Chineke ga-agwọ ma kee ọnyá ndị Ya. N’oge ịchụsasị ha, mgbalị e mere iji gbasaa eziokwu nwere nnọọ ntakịrị mmetụta, rụpụtakwa ntakịrị ihe ma ọ bụ ọbụna ihe ọ bụla; ma n’oge nchịkọta, mgbe Chineke etinyela aka Ya ịkpọkọta ndị Ya, mgbalị iji gbasaa eziokwu ga-enwe mmetụta e zubere ka ha nwee. Ndị niile kwesịrị ịdị n’otu ma juputa n’ọkụ n’ọrụ a. Ahụrụ m na ọ bụ ihe na-ezighị ezi ka onye ọ bụla na-atụ aka n’oge ịchụsasị ha dịka ihe atụ ga-achịkwa anyị ugbu a n’oge nchịkọta; n’ihi na ọ bụrụ na Chineke emeghị ihe karịrị nke O mere n’oge ahụ n’ihi anyị ugbu a, a gaghị akpọkọta Izrel ma ọlị. [E wepụrụ: Ọ dịkwa mkpa ka e bipụta eziokwu ahụ n’akwụkwọ akụkọ, dịka e si ekwusa ya.] [Ejikọtara paragraf] Ahụwo m [na mbụ—“Onyenwe anyị gosiri m”] na ọ bụ aka Onyenwe anyị duru chaatị nke 1843, [na mbụ—“site n’aka Ya”] nakwa na e kwesịghị ịgbanwe ya; [na mbụ—“e kwesịghị ịgbanwe akụkụ ọ bụla n’ime ya”] na ọnụọgụ ndị ahụ dị dịka Ọ chọrọ ka ha dị. Na aka Ya dị n’elu ya, zoo mmejọ dị n’ime ụfọdụ n’ime ọnụọgụ ndị ahụ, nke mere na ọ dịghị onye pụrụ ịhụ ya, ruo mgbe ewepụrụ aka Ya.”

"Then I saw in relation to the —Daily,' that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion have followed. [Paragraphs Combined] I have also seen [Formerly—"the Lord showed me"] that time had not been a test since 1844, and that time will never again be a test.]" A Sketch of the Christian Experience and Views of Ellen G. White, ExV 61–62.

“Mgbe ahụ, ahụrụ m, n’ihe metụtara —Kwa ụbọchị,’ na okwu ahụ bụ —àjà’ bụ ihe amamihe mmadụ tinyere, nakwa na ọ bụghị nke akụkụ Akwụkwọ Nsọ ahụ; na Onye-nwe nyere echiche ziri ezi banyere ya ndị ahụ kpọsara mkpu awa ikpe ahụ. Mgbe ịdị n’otu dị, tupu afọ 1844, ihe fọrọ nke nta ka ọ bụrụ ha niile nọ n’otu n’echiche ziri ezi banyere —Kwa ụbọchị ahụ;’ ma kemgbe 1844, n’ime mgbagwoju anya ahụ, a nakweere echiche ndị ọzọ, ọchịchịrị na mgbagwoju anya esokwa ya. [A chịkọtara paragraaf] Ahụkwara m [Na mbụ—“Onye-nwe gosiri m”] na oge abụghịwo ule kemgbe 1844, nakwa na oge agaghị abụkwa ule ọzọ mgbe ọ bụla.]” A Sketch of the Christian Experience and Views of Ellen G. White, ExV 61–62.

Time not Connected with the Message of the Third Angel

Oge nke na-ejikọtaghị na Ozi nke Mmụọ Ozi nke Atọ

Ellen White had a different vision than the vision that she had that ultimately ends up in Early Writings. She had several visions; but, she had a vision where she was told something; she was told one paragraph, and she wrote it down.

Ellen White nwere ọhụụ dị iche na ọhụụ ahụ o nwere nke mechara bụrụ nke e debere n’ime Early Writings. O nwere ọtụtụ ọhụụ; ma, o nwere otu ọhụụ ebe a gwara ya ihe; a gwara ya otu paragraf, ọ wee dee ya n’ala.

"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel's message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness." A Sketch of the Christian Experience and Views of Ellen G. White, ExV 48.

“Onyenweanyị egosila m na ozi nke mmụọ-ozi nke atọ ga-apụ, ma kwusaa ya nye ụmụ nke Onyenweanyị ndị gbasasịrị agbasa, nakwa na a gaghị atụkwasị ya n’oge; n’ihi na oge agaghị abụkwa ule ọzọ ma ọlị. Ahụrụ m na ụfọdụ nọ na-anata mkpali ụgha nke sitere n’ikwusa oge; na ozi mmụọ-ozi nke atọ dị ike karịa ihe oge pụrụ ịbụ. Ahụrụ m na ozi a nwere ike iguzo n’elu ntọala nke ya, nakwa na ọ dịghị mkpa ka oge mee ka ọ sie ya ike, nakwa na ọ ga-aga n’ike dị ukwuu, mezuo ọrụ ya, a ga-emekwa ka ọ dị mkpirikpi n’ezi omume.” A Sketch of the Christian Experience and Views of Ellen G. White, ExV 48.

What is she speaking about there? That we should never connect the Third Angel's Message with time again, right?

Gịnị ka ọ na-ekwu maka ya n’ebe ahụ? Na anyị ekwesịghịkwa ijikọ Ozi Mmụọ Ozi Nke Atọ na oge ọzọ, ọ̀ bụghị ya?

Amen? Are you with me?

Amen? Ị nọ mụ na m?

Where do you find this? Where is it located?

Ebee ka ị na-ahụ nke a? Ebee ka ọ dị?

FROM THE AUDIENCE: (No response.)

SITE N’AKA NDỊ NAEGE NTỊ: (Ọ dịghị azịza.)

FROM THE AUDIENCE: A Sketch of the Christian Experience and Views.

SITE N’ỤLỌ NTA: Nkọwa Mkpirikpi Banyere Ahụmahụ na Echiche Ndị Kraịst.

A Sketch of the Christian Experience and Views of Ellen G. White, page 48, page 48.

Nchịkọta nke Ahụmịhe Ndị Kraịst na Echiche nke Ellen G. White, ibe 48, ibe 48.

Okay. Where do we find the passage that we are discussing that is derived from Review and Herald, November 1850; where is that located in A Sketch of the Christian Experience and Views of Ellen G. White? Well, it is located, if you back up in your notes, it is located in A Sketch of the Christian Experience and Views of Ellen G. White, page 61 and page 62.

Ọ dị mma. Ebee ka anyị na-ahụ akụkụ ahụ anyị na-atụle, nke e si na Review and Herald, November 1850 wepụta; ebee ka nke ahụ dị n’ime A Sketch of the Christian Experience and Views of Ellen G. White? Ọ dị mma, ọ dị, ma ọ bụrụ na unu alaghachi azụ n’ihe ndekọ unu, ọ dị n’ime A Sketch of the Christian Experience and Views of Ellen G. White, peeji nke 61 na peeji nke 62.

You have a vision in A Sketch of the Christian Experience and Views of Ellen G. White that is recorded on page 48; then you have the vision that ultimately is going to end up in Early Writings, on pages 61 and 62. They are separated by 13 or 14 pages, right?

Ị nwere otu ọhụụ n’ime A Sketch of the Christian Experience and Views of Ellen G. White nke e dekọrọ na ibe nke 48; mgbe ahụ, ị nwekwara ọhụụ ahụ nke n’ikpeazụ ga-apụta n’ime Early Writings, na ibe nke 61 na 62. E kewara ha site n’ibe 13 ma ọ bụ 14, ọ bụghị ya?

And what are they going to do when it comes to Early Writings? They are going to take this paragraph from page 48 and they are going to insert it right after her statement that time is no longer a test. They are going to put two visions together.

Gịnịkwa ka ha ga-eme ma a bịa n’akwụkwọ *Early Writings*? Ha ga-ewe paragraf a dị na peeji nke 48 ma tinye ya ozugbo mgbe nkwupụta ya kwuru na oge abụghịzi ule. Ha ga-etinye ọhụụ abụọ ọnụ.

Are you following what I mean?

Ị na-eso ihe m na-ekwu?

MAN IN THE AUDIENCE: Yes.

NWOKE N’IME NDI NA-EGE NTỊ: Ee.

Are you following what I mean?

Ị na-eso ihe m na-ekwu?

INDIVIDUAL ADDRESSED IN THE AUDIENCE: (Affirmation.)

ONYE E KWUURU N’ỤLỌ NTAKPỌRỌ AHỤ: (Nkwenye.)

Okay, because you are the one that I am seeing less confirmation with.

Ọ dị mma, n’ihi na ọ bụ gị ka m na-ahụ nkwenye pere mpe banyere ya.

The Last Step (Step Three)—1882 Early Writings

Nzọụkwụ Ikpeazụ (Nzọụkwụ Nke Atọ)—Akwụkwọ Ndị E Dere Ná Mmalite, 1882

Okay. Now, I am back to page 6 of your notes; and, now you have Early Writings again.

Ọ dị mma. Ugbu a, alọghachila m na ibe nke 6 nke ndetu gị; ma, ugbu a ị nwekwara Early Writings ọzọ.

> "September 23, . . . I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.

> “Septemba 23, . . . Ahụwo m na aka Onyenwe anyị duru eserese 1843 ahụ, nakwa na ekwesịghị ịgbanwe ya; na ọnụ ọgụgụ ndị ahụ dị dịka Ọ chọrọ ka ha dị; na aka Ya dị n’elu ya ma zochie njehie dị n’ime ụfọdụ n’ime ọnụ ọgụgụ ndị ahụ, nke mere na ọ dịghị onye pụrụ ịhụ ya, ruo mgbe ewepụrụ aka Ya.”

> "Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.

> Mgbe ahụ, ahụrụ m n’ihe metụtara “daily” ahụ (Daniel 8:12) na okwu ahụ bụ “sacrifice” sitere n’amamihe mmadụ tinye ya, nakwa na ọ bụghị nke akụkụ Akwụkwọ Nsọ ahụ, ma na Onyenwe anyị nyere ndị kpọsara mkpu awa ikpe ahụ nghọta ziri ezi banyere ya. Mgbe ịdị n’otu dị, tupu afọ 1844, ihe fọrọ nke nta ka ọ bụrụ mmadụ niile nọ n’otu n’echiche ziri ezi banyere “daily” ahụ; ma n’ọgba aghara dị kemgbe 1844, anabatala echiche ndị ọzọ, ọchịchịrị na ọgba aghara esochikwala ya. Oge abụghị ihe nnwale kemgbe 1844, ọ gaghịkwa abụkwa ihe nnwale ọzọ ma ọlị.

> "The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time. I saw that some were getting a false excitement, arising from preaching time; but the third angel's message is stronger than time can be. I saw that this message can stand on its own foundation and needs not time to strengthen it; and that it will go in mighty power, and do its work, and will be cut short in righteousness.

> “Onyenwe anyị egosila m na ozi nke mmụọ-ozi nke atọ ga-apụ, a ga-ekwusakwa ya n’etiti ụmụ Onyenwe anyị ndị gbasasịrị agbasasị, ma a gaghị adabere ya n’oge. Ahụrụ m na ụfọdụ nọ na-enweta mkpali ụgha, nke sitere n’ikwusa oge; ma ozi mmụọ-ozi nke atọ siri ike karịa ka oge pụrụ isi bụrụ. Ahụrụ m na ozi a nwere ike iguzo n’elu ntọala nke ya, ọ chọghịkwa oge iji mee ka ọ sie ike; na ọ ga-aga n’ike dị ukwuu, mee ọrụ ya, a ga-ebikwa ya mkpụmkpụ n’ezi omume.”

> "Then I was pointed to some who are in the great error of believing that it is their duty to go to Old Jerusalem . . ." Early Writings, 74-76.

> “Mgbe ahụ e gosiri m ụfọdụ ndị nọ n’oké njehie nke ikwere na ọ bụ ọrụ ha ịga Jerusalém ochie . . .” Early Writings, 74-76.

And the reason that this is bold-faced, this is the paragraph here where it says, ". . . When union existed, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test." you need to remember that originally in her first record of this vision, she said, "I was shown that time has not been a test since 1844," and it was a different paragraph. She had made sure that there was a distinction in what she was shown about the Daily and what was shown her about time being a test; and that the next paragraph, which is talking about no connecting time with the Third Angel's Message, it was not in the original vision. It was on page 48 of Life Sketches, not pages 61 and 62.

Ma ihe kpatara eji mee ka nke a pụta ìhè n’akwụkwọ bụ na nke a bụ paragraafụ ebe a nke na-ekwu, “. . . Mgbe ịdị n’otu dị, tupu 1844, ihe fọrọ nke nta ka ọ bụrụ mmadụ nile nọ n’otu n’echiche ziri ezi banyere ‘kwa ụbọchị’; ma n’ọgba aghara kemgbe 1844, a nabatara echiche ndị ọzọ, ọchịchịrị na ọgba aghara esokwa ya. Oge abụghị ule kemgbe 1844, ọ gaghịkwa abụ ule ọzọ ma ọlị.” unu kwesịrị icheta na na mbụ, n’ihe ndekọ mbụ ya banyere ọhụụ a, o kwuru, “E gosiri m na oge abụghị ule kemgbe 1844,” ma nke ahụ bụ paragraafụ ọzọ dị iche. O mere ka o doo anya na e nwere ọdịiche n’etiti ihe e gosiri ya banyere Kwa Ụbọchị na ihe e gosiri ya banyere oge ịbụ ule; nakwa na paragraafụ na-esote, nke na-ekwu maka enweghị ijikọ oge na Ozi nke Mụọ-ozi nke Atọ, adịghị n’ọhụụ mbụ ahụ. Ọ dị na peeji nke 48 nke Life Sketches, ọ bụghị na peeji nke 61 na 62.

But, when you come to Early Writings in 1882, they put them together; and, therefore, when you get to the 1930s and you are going off into deep darkness in Adventism, and Willie White says that when you are studying the Daily you must study it in the context of time—"Sorry, Willie, your responsibility was to be the one that gave the accurate historical record of the Spirit of Prophecy. You were to be the one that defeated the Spirit of Prophecy. And in your presentation of Early Writings, page 75, you disregarded the original sources, and those original sources say that when you lifted the argument that the Daily has to be considered in the context of time in Early Writings, 74, that is absolutely untrue."—It is untrue! It cannot be sustained by the record in the Spirit of Prophecy. It cannot be sustained by the history of that time period.

Ma, mgbe unu bịara n’akwụkwọ Early Writings n’afọ 1882, ha chịkọtara ha ọnụ; ya mere, mgbe unu rutere n’afọ ndị 1930 ma unu na-abanye n’ọchịchịrị miri emi n’ime Adventism, Willie White wee kwuo na mgbe unu na-amụ Daily, unu ga-amụ ya n’ọnọdụ nke oge—“Ndo, Willie, ọrụ gị bụ ịbụ onye nyere ndekọ akụkọ ihe mere eme ziri ezi nke Mụọ nke Amụma. Ị ga-abụ onye ga-emeri Mụọ nke Amụma. Ma n’otú i siri gosipụta Early Writings, ibe 75, i leghaara isi mmalite mbụ anya, isi mmalite mbụ ndị ahụ na-ekwukwa na mgbe i welitere arụmụka ahụ na Daily ga-elebara ya anya n’ọnọdụ nke oge n’ime Early Writings, 74, nke ahụ bụ ụgha kpamkpam.”—Ọ bụ ụgha! A pụghị ịkwado ya site na ndekọ dị na Mụọ nke Amụma. A pụghị ịkwado ya site n’akụkọ ihe mere eme nke oge ahụ.

Okay. Point 1, Sister White says that there is a correct view of the Daily, in Early Writings, 74. The primary argument that is foisted later on in history is that when you study that passage in Early Writings, 74, you have to place it in the context of time setting. That argument is bogus; it is not valid!

Ọ dị mma. Ntụaka nke 1, Nwanyị White na-ekwu na e nwere ezi nghọta gbasara Daily, na Early Writings, 74. Isi arụmụka e mesịrị manyere n’akụkọ ihe mere eme bụ na, mgbe ị na-amụ amaokwu ahụ dị na Early Writings, 74, ị ga-etinye ya n’ọnọdụ nke ịtọ oge. Arụmụka ahụ bụ ụgha; ọ bụghị nke ziri ezi!

So, now we are stuck with just the position that there is a correct view of the Daily. Okay? But, we are going to take up one more thought out of this paragraph.

Ya mere, ugbu a, anyị ejidere naanị ọnọdụ ahụ na e nwere echiche ziri ezi banyere Nsọ kwa ụbọchị. Ọ dị mma? Ma, anyị ga-ebulikwa otu echiche ọzọ sitere n’ime paragraf a.

It says, "September 23d, the Lord showed me . . . ." September 23d, when? 1850: "September 23d, 1850, the Lord showed me."

Ọ na-asị, “Septemba 23, Onyenwe anyị gosiri m . . . .” Septemba 23, mgbe ole? Afọ 1850: “Na Septemba 23, 1850, Onyenwe anyị gosiri m.”

What did He show her?

Gịnị ka O gosiri ya?

Well one of the things that He showed her was that since 1844, other views of the Daily have been embraced.

Otu n’ime ihe ndị Ọ gosiri ya bụ na ebe ọ bụ na 1844, a nakweere echiche ndị ọzọ gbasara Daily.

"September 23, 1850 the Lord showed me . . . . When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed. The Review and Herald, November 1850."

“Na Septemba 23, 1850, Onyenwe anyị gosiri m . . . . Mgbe ịdị n’otu dịrị, tupu afọ 1844, ihe fọrọ nke nta ka ọ bụrụ mmadụ niile nọ n’otu n’echiche ziri ezi banyere ‘—Daily;’ ma ebe ọ bụ na 1844 gasịrị, n’etiti ọgba aghara ahụ, a nabatala echiche ndị ọzọ, ọchịchịrị na ọgba aghara esokwa. The Review and Herald, Novemba 1850.”

March 1850 The "Daily" is the Earthly Sanctuary

Maachị 1850 “Ihe A Na-eme Kwa Ụbọchị” bụ Ebe Nsọ nke Ụwa

So, on the bottom of page 6 you have a paragraph that comes from the Review and Herald of March 1850, and it is an article by David Arnold.

Ya mere, n’ala peeji nke 6, ị nwere otu paragraf sitere na Review and Herald nke Maachị 1850, ọ bụkwa otu isiokwu nke David Arnold dere.

> "He [Daniel] also sees the same oppressive power —standing up against the Prince of princes;' thus putting an end to the legality of all the daily sacrifices instituted at Sinai to be daily observed until the Seed should come. Here Christ, the substance, or great antitypical sacrifice was slain by the Roman soldiers. Thus by Rome —the daily sacrifice was taken away,' and the place of his sanctuary was cast down by Titus, a Roman general, when he destroyed the city of Jerusalem, and the temple of God, which contained —the sanctuary.' Here commenced the fulfillment of Christ's prophetic declaration. And they shall fall by the edge of the sword and shall be led away captive into all nations, and Jerusalem shall be trodden down of the Gentiles, UNTIL THE TIMES OF THE GENTILES BE FULFILLED.' Luke 21:24." David Arnold, Review and Herald, March 1850, Volume 1, Number 8.

> “Ọ [Daniel] hụkwara otu ike mmegbu ahụ ahụ—ka ọ na-ebili imegide Onye-isi nke ndị-isi;’ si otu a na-eme ka njirisi iwu nke àjà niile a na-achụ kwa ụbọchị, ndị e hiwere na Saịnaị ka e wee na-edebe ha kwa ụbọchị ruo mgbe Mkpụrụ ahụ ga-abịa, kwụsị. N’ebe a ka e gburu Kraịst, ihe nke ahụ bụ onyinyo ya, ma ọ bụ nnukwu àjà nnochi anya nke mezuru ihe nlereanya ahụ, n’aka ndị agha Rom. N’otu a, ọ bụ site na Rom ka —e wepụrụ àjà kwa ụbọchị ahụ,’ e wee kwatuo ebe nsọ ya site n’aka Taịtọs, onye ọchịagha Rom, mgbe o bibiri obodo Jerusalem na ụlọ nsọ Chineke, nke nwere —ebe nsọ ahụ.’ N’ebe a ka mmezu nke nkwupụta amụma Kraịst bidoro. Ha ga-adakwa n’ọnụ mma agha, a ga-ebukwa ha n’agha n’etiti mba niile, a ga-azọkwa Jerusalem n’okpuru ụkwụ ndị mba ọzọ, RUE MGBE OGE NDỊ MBA ỌZỌ GA-EZU. Luk 21:24.” David Arnold, Review and Herald, Maachị 1850, Mpịakọta 1, Nọmba 8.

In this article David Arnold teaches that the Daily in the Book of Daniel represents the Jewish sanctuary in Jerusalem that was removed by Pagan Rome in AD70.

N’isiokwu a, David Arnold na-akụzi na Ihe a Na-eme Kwa Ụbọchị n’Akwụkwọ Daniel na-anọchi anya ebe nsọ ndị Juu dị na Jerusalem, nke Rome nke ndị na-ekpere arụsị wepụrụ n’afọ AD70.

September 1850 The "Daily" is Christ's Sanctuary Ministry

Septemba 1850 Ọrụ ije ozi nke Kraịst n’ebe nsọ bụ “Kwa Ụbọchị”

Then in September 1850, the same year—and by the way, who is the editor of the Review and Herald in 1850? His name is James White.

Mgbe ahụ, n’ọnwa Septemba 1850, n’otu afọ ahụ—ma n’ụzọ, ònye bụ onye nchịkọta akụkọ nke Review and Herald na 1850? Aha ya bụ James White.

James White, then, in September of 1850, he prints an article by Crosier which teaches that the Daily represents Christ's Sanctuary ministry.

Ya mere, n’ọnwa Septemba nke afọ 1850, James White bipụtara otu edemede nke Crosier dere, nke na-akụzi na Daily ahụ na-anọchi anya ozi ije ozi Kraịst n’ebe Nsọ Ya.

Now, James White does not teach it directly, but people take the inference there and say that is what he is teaching. And why am I saying this? I am saying this for his reason: In September of 1850, Sister White says that since 1844 other views of the Daily have been embraced in darkness and confusion has followed.

Ugbu a, Jemes Wụ́ait adịghị akụzi ya kpọmkwem, ma ndị mmadụ na-ewepụta nkwubi okwu dị n’ebe ahụ wee kwuo na nke ahụ bụ ihe ọ na-akụzi. Gịnịkwa mere m ji ekwu nke a? Ana m ekwu nke a n’ihi ihe kpatara ya: N’ọnwa Septemba nke afọ 1850, Nwanyịnnaanyị Wụ́ait kwuru na kemgbe afọ 1844, a nabatala echiche ndị ọzọ banyere Daily n’ime ọchịchịrị, ma mgbagwoju anya esowokwa ya.

These two views [Arnold and Crosier] are not the Pioneer view that the Daily is Paganism.

Echiche abụọ ndị a [Arnold na Crosier] abụghị echiche nke ndị Pioneer na “Daily” bụ Ikpere arụsị.

And on page 7 you have the two paragraphs from Crosier's article, where he is inferring that the Daily is Christ's Sanctuary ministry.

Ma n’akwụkwọ ibe nke 7, ị nwere paragraf abụọ ahụ sitere n’isiokwu Crosier, ebe ọ na-atụ aro na Daily bụ ozi ije Kraịst n’Ụlọ Nsọ Ya.

> "—And the place of His Sanctuary was cast down;' Daniel 8:11. This casting down was in the days and by the means of the Roman power; therefore, the Sanctuary of this text was not the Earth, nor Palestine, because the former was cast down at the fall, more than 4,000 years, and the latter at the captivity, more than 700 years previous to the event of this passage, and neither by Roman agency.

> “—E wee tudaa ebe Nsọ Ya dara n’ala;” Daniel 8:11. Ntudaa a mere n’ụbọchị na site n’ike ọchịchị Rom; ya mere, Ebe Nsọ nke akụkụ Akwụkwọ Nsọ a abụghị Ụwa, ma ọ bụ Palestine, n’ihi na nke mbụ dara n’oge ọdịda, ihe karịrị afọ 4,000, na nke nke abụọ n’oge ndọrọ n’agha, ihe karịrị afọ 700 tupu ihe omume nke amaokwu a, ọ dịkwaghị nke ọ bụla n’ime ha dara site n’ọrụ ọchịchị Rom.

> "The Sanctuary cast down is His against whom Rome magnified himself, which was the Prince of the host, Jesus Christ; and Paul teaches that His Sanctuary is in heaven. Again, Daniel 11:30–31, —For the ships of Chittim shall come against him; therefore, shall he be grieved and return, and have indignation (the staff to chastise) against the holy covenant (Christianity), so shall he do; he shall even return and have intelligence with them (priests and bishops) that forsake the holy covenant. And arms (civil and religious) shall stand on his part, and they (Rome and those that forsake the holy covenant) shall pollute the Sanctuary of strength.' What was this that Rome and the apostles of Christianity should joint pollute? This combination was formed against the —holy covenant', and it was the Sanctuary of that covenant they polluted; which they could do as well as to pollute the name of God; Jeremiah 34:16; Ezekiel 20; Malachi 1:7. This was the same as profaning or blaspheming His name. In this sense this —politico-religious' beast polluted the Sanctuary, (Revelation 13:6), and cast it down from its place in heaven, (Psalm 102:19; Jeremiah 17:12; Hebrews 8:1–2) when they called Rome the holy city, (Revelation 21:2) and installed the Pope there with the titles, —Lord God the Pope', —Holy Father', —Head of the Church', etc., and there, in the counterfeit, —temple of God', he professes to do what Jesus actually does in His Sanctuary; 2 Thessalonians 2:1–8. The Sanctuary has been trodden under foot (Daniel 8:13), the same as the Son of God has. (Hebrews 10:29.)" O. R. L. Crosier, —The Sanctuary', Review and Herald, September, 1850.

> “Ebe Nsọ ahụ a tụdara n’ala bụ nke Onye ahụ Rom weliri onwe ya megide ya, onye ahụ bụ Onyeisi nke ìgwè agha, ya bụ, Jizọs Kraịst; Pọl kwa na-akụzi na Ebe Nsọ Ya dị n’eluigwe. Ọzọkwa, Daniel 11:30–31, —N’ihi na ụgbọ mmiri Kitim ga-abịa imegide ya; ya mere, ọ ga-enwe mwute ma laghachi, ma nwee iwe (mkpara ịta ahụhụ) megide ọgbụgba ndụ nsọ ahụ (Kraịstianiti), otú a ka ọ ga-eme; ọ ga-alaghachikwa ma nwee nghọta ya na ndị ahụ (ndị nchụàjà na ndị bishọp) na-ahapụ ọgbụgba ndụ nsọ ahụ. Ogwe aka (nke ọchịchị obodo na nke okpukpe) ga-eguzo n’akụkụ ya, ha (Rom na ndị ahụ na-ahapụ ọgbụgba ndụ nsọ ahụ) ga-emetọkwa Ebe Nsọ nke ike ahụ.’ Gịnị bụ nke a Rom na ndịozi nke Kraịstianiti ga-ejikọ ọnụ emetọ? E guzobere njikọta a imegide —ọgbụgba ndụ nsọ ahụ’, ọ bụkwa Ebe Nsọ nke ọgbụgba ndụ ahụ ka ha metọrọ; nke ha pụrụ ime dịkwa ka imetọ aha Chineke; Jeremiah 34:16; Ezekiel 20; Malachi 1:7. Nke a bụ otu ihe ahụ na imebi nsọpụrụ ma ọ bụ ikwulu aha Ya. N’echiche a ka anụ ọhịa a —ndọrọ ndọrọ ọchịchị na nke okpukpe’ metọrọ Ebe Nsọ ahụ, (Mkpughe 13:6), wee tụda ya n’ala site n’ebe ya n’eluigwe, (Abụ Ọma 102:19; Jeremiah 17:12; Ndị Hibru 8:1–2) mgbe ha kpọrọ Rom obodo nsọ ahụ, (Mkpughe 21:2) ma wụnye Pọpụ n’ebe ahụ na utu aha ndị a, —Onyenwe anyị Chineke Pọpụ’, —Nna Nsọ’, —Isi nke Nzukọ-nsọ’, wdg., ma n’ebe ahụ, n’ụlọ nsọ Chineke nke adịgboroja, ọ na-ekwupụta ime ihe Jizọs na-eme n’ezie n’Ebe Nsọ Ya; 2 Thessalonians 2:1–8. Azọpịala Ebe Nsọ ahụ n’okpuru ụkwụ (Daniel 8:13), otu ihe ahụ dịka e si azọpịa Ọkpara Chineke. (Ndị Hibru 10:29.)” O. R. L. Crosier, —The Sanctuary’, Review and Herald, September, 1850.

The Logic of James White

Uche nke James White

Why would James White print this article if he knew better? The reason for it is "The Logic of James White" in your notes.

Gịnị mere James White ga-eji bipụta isiokwu a ma ọ bụrụ na ọ maara nke ka mma? Ihe kpatara ya bụ “Usoro Echiche nke James White” n’ihe ndetu gị.

The first thing that was printed after the Disappointment is called A Word to the Little Flock, and the three people who were authors in that publication were James and Ellen White and Joseph Bates. The first thing that was printed after October 22, 1844, by those people that were following on the path was this article; and, in this article Sister White endorses Crosier's view, not his view of the Daily but his view of Christ moving from the Holy Place to the Most Holy Place.

Ihe mbụ e bipụtara mgbe Mkpasuobi Ahụ gasịrị ka a kpọrọ Okwu nye Obere Ìgwè Atụrụ, ndị mmadụ atọ bụ ndị dere n’akwụkwọ mbipụta ahụ bụ James White, Ellen White, na Joseph Bates. Ihe mbụ e bipụtara mgbe Ọktoba 22, 1844, gasịrị site n’aka ndị ahụ nọgidere na-eso n’ụzọ ahụ bụ isiokwu a; ma, n’isiokwu a, Nwanyị White kwadoro echiche Crosier, ọ bụghị echiche ya banyere Daily, kama echiche ya banyere Kraịst isi n’Ebe Nsọ pụọ banye n’Ebe Kachasị Nsọ.

Notice, this is Sister White. This is why James White would be willing to print Crosier's article, it says,

Lezienụ anya, nke a bụ Sister White. Nke a bụ ihe mere James White ga-eji dị njikere ibipụta edemede Crosier, ọ na-ekwu,

"I believe the Sanctuary, to be cleansed at the end of the 2300 days, is the New Jerusalem Temple, of which Christ is a minister."—this is Ellen White—"The Lord shew me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was his will, that Brother C. should write out the view which he gave us in the Day-Star, Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint.

“Ekwere m na Ebe Nsọ ahụ, nke a ga-asachapụ na njedebe nke ụbọchị 2300 ahụ, bụ Ụlọ Nsọ Jerusalem Ọhụrụ, nke Kraịst bụ onye ozi ya.”—nke a bụ Ellen White—“Onyenwe anyị gosiri m n’ọhụụ, ihe karịrị otu afọ gara aga, na Nwanna Crosier nwere ezi ìhè ahụ gbasara nsachapụ nke Ebe Nsọ, wdg.; nakwa na ọ bụ uche Ya ka Nwanna C. dee nkọwa ahụ o nyere anyị n’akwụkwọ Day-Star, Extra, February 7, 1846. E nwere m mmetụta na Onyenwe anyị enyela m ikike zuru ezu ịkwado Extra ahụ nye onye nsọ ọ bụla.”

"I pray that these lines may prove a blessing to you, and all the dear children who may read them." A Word to the Little Flock, May 12, 1847.

“Ana m ekpe ekpere ka ahịrịokwu ndị a bụrụ ngọzi nye gị, na nye ụmụntakịrị niile a hụrụ n’anya ndị nwere ike ịgụ ha.” A Word to the Little Flock, May 12, 1847.

So, people even to this day, some of the modern historians in Adventism say, "Look at there. Ellen White is giving her blanket endorsement on Crosier's article; and, therefore, what Crosier said about the Daily being Christ's Sanctuary ministry that has to be true." And when they say that, they are misrepresenting history; because, Crosier's article had eight sections in it and, from the very beginning, the Adventists understood that four of those sections were total darkness and they have never, ever, ever been reprinted in Adventism.

Ya mere, ruo taa, ụfọdụ n’ime ndị odeakụkọ ihe mere eme nke oge a n’ime Adventism na-asị, “Leenu ebe ahụ. Ellen White na-enye nkwado zuru ezu n’isiokwu Crosier; ya mere, ihe Crosier kwuru banyere Daily dịka ozi ije ozi Kraịst n’ebe nsọ ga-abụrịrị eziokwu.” Ma mgbe ha na-ekwu nke ahụ, ha na-akọwa akụkọ ihe mere eme n’ụzọ na-ezighị ezi; n’ihi na isiokwu Crosier nwere akụkụ asatọ n’ime ya, ma site ná mmalite, ndị Adventist ghọtara na akụkụ anọ n’ime ha bụ ọchịchịrị zuru ezu, ma e bibeghịkwa ha ọzọ, ọzọkwa, ọzọ n’ime Adventism.

As an example, one of his positions in that article was that when Jesus returns there is going to be a thousand years of peace. Adventists do not believe that and they never did. That understanding is an understanding that William Miller rejected that actually puts William Miller in the right path for understanding truth. That teaching is one of the teachings that is directly opposite to Millerite understanding.

Dịka ọmụmaatụ, otu n’ime echiche ya n’isiokwu ahụ bụ na mgbe Jizọs ga-alọghachi, a ga-enwe otu puku afọ nke udo. Ndị Adventist ekweghị nke ahụ, ha akwụkwaghịkwa ya mgbe ọ bụla. Nghọta ahụ bụ nghọta nke William Miller jụrụ, nke n’ezie na-edobe William Miller n’ụzọ ziri ezi nke ịghọta eziokwu. Ozizi ahụ bụ otu n’ime ozizi ndị na-emegide nghọta ndị Millerite ozugbo.

So, when Crosier comes out with this eight-part article, they know right off the bat that four of these parts are not reprintable.

Ya mere, mgbe Crosier wepụtara edemede a nke nwere akụkụ asatọ, ha matara ozugbo site na mmalite na anọ n’ime akụkụ ndị a agaghị ekwe omume ibipụta ọzọ.

But, James White prints the part where Crosier does infer that the Daily is Christ's Sanctuary ministry; but, he is only going to reprint those four parts. He is not going to reprint the other four. But, in order for James White to reprint Crosier's four parts, he has to print it in two issues. He had to print it twice in September 1850.

Ma, James White bipụtara akụkụ ahụ ebe Crosier na-egosi n’ezie na Ihe a na-akpọ Daily bụ ozi-ọrụ Kraịst n’ụlọ nsọ; ma, ọ ga-ebipụtakwa naanị akụkụ anọ ahụ. Ọ gaghị ebipụtakwa akụkụ anọ nke ọzọ. Ma, iji mee ka James White nwee ike ibipụta akụkụ anọ Crosier dere, ọ ghaghị ibipụta ya n’ime mbipụta abụọ. Ọ ghaghị ibipụta ya ugboro abụọ n’ọnwa Septemba 1850.

There was not enough room in his Review and Herald in September 1850, so he printed two Review and Heralds in September 1850 so he could get all of Crosier's article on Christ moving from the Holy Place to the Most Holy Place.

E nweghị ohere zuru ezu n’ime *Review and Herald* ya na Septemba 1850, ya mere o bipụtara *Review and Herald* abụọ n’ime Septemba 1850 ka o wee nwee ike ibipụta isiokwu Crosier dum gbasara Kraịst isi n’Ebe Nsọ kwaga n’Ebe Kachasị Nsọ.

Now, you will notice from Gerard Damsteegt that he is giving the historical evaluation that Adventists always knew that there were parts of Crosier's articles that were incorrect and that they could not be reprinted.

Ugbu a, ị ga-achọpụta n’aka Gerard Damsteegt na ọ na-enye nyocha akụkọ ihe mere eme nke na-egosi na ndị Adventist maara mgbe niile na e nwere akụkụ ụfọdụ n’isiokwu Crosier dere ndị na-ezighị ezi, nakwa na a pụghị ibipụtaghachi ha.

"She [Ellen Harmon] said: —The Lord showed me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was His will that Brother C. should write out the view which he gave us in the Day Star Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint' (Letter. E. G. White to Curtis, Word to the Little Flock, 12). Seventh-day Adventists have usually interpreted this statement to mean that Crosier's presentations were not without mistakes, but that his major typological argumentation was correct. Reprints of the article omitted the aspects which they felt to be inaccurate." P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 125.

“O kwuru [Ellen Harmon, sị]:—Onyenwe anyị gosiiri m n’ọhụhụ, ihe karịrị otu afọ gara aga, na Nwanna Crosier nwere ezi ìhè banyere ime ka Ebe Nsọ dị ọcha, wdg.; nakwa na ọ bụ uche Ya ka Nwanna C. dee echiche ahụ o nyere anyị na Day Star Extra, February 7, 1846. Ana m enwe mmetụta na Onyenwe anyị nyere m ikike zuru ezu, ịkwado Extra ahụ, nye onye nsọ ọ bụla” (Letter. E. G. White to Curtis, Word to the Little Flock, 12). Ndị Seventh-day Adventists na-adịkarị akọwa okwu a ka ọ pụtara na ihe ngosi Crosier nyere enweghị mmejọ niile, ma na isi arụmụka ya nke ihe nnọchianya ụdị bụ eziokwu. Mbipụtagharị nke isiokwu ahụ hapụrụ akụkụ ndị ha chere na ha ezighi ezi.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 125.

Never Could Reprint His Complete Document

O nwebeghị ike ibipụta akwụkwọ ya zuru ezu ọzọ.

Now, on the next page you have W. A. Spicer giving testimony to the same thing: They always knew that Crosier's articles had error in them, and they never reprinted those four sections.

Ugbu a, n’ihuakwụkwọ na-esote, ị nwere W. A. Spicer ka ọ na-agba àmà banyere otu ihe ahụ: Ha maara mgbe niile na isiokwu Crosier nwere njehie n’ime ha, ma ha ebipụtaghịkwa ọzọ akụkụ anọ ndị ahụ.

"Sad to say, young Crosier walked in the light of the Sabbath truth but a very little time. He later repudiated the sanctuary teaching that he had helped to establish. Our pioneer brethren reprinted his exposition on the sanctuary several times in their early papers, but they never could reprint his complete document. In it he had added to the sanctuary exposition some ideas on the age to come a temporal millennium, with a glorious age on this earth at the Second Advent. These things our brethren always omitted. These teachings of the age to come were all abroad in those days. The doctrine never fitted in with the definite advent message; and doubtless this leaven of error helped to lead the younger men away from the Sabbath and the sanctuary truths. He soon turned to bitter opposition to our early movement." W. A. Spicer, Review and Herald, December 14, 1939

“O bu ihe nwute ikwu, nwa okorobịa ahụ, Crosier, jere ije n’ìhè nke eziokwu ụbọchị izu ike naanị obere oge. Mgbe e mesịrị, ọ jụrụ ozizi ebe nsọ ahụ nke o nyere aka iwulite. Ụmụnna anyị ndị ọsụ ụzọ bipụtaghachiri nkọwa ya banyere ebe nsọ ahụ ọtụtụ ugboro n’akwụkwọ akụkọ ha mbụ, ma ha enweghị ike ịbipụtaghachi akwụkwọ ya dum. N’ime ya, o tinyela n’elu nkọwa ebe nsọ ahụ ụfọdụ echiche banyere oge na-abịa—puku afọ nke oge a, ya na oge ebube n’elu ụwa a n’Ọbịbịa nke Abụọ. Ihe ndị a ka ụmụnna anyị na-ahapụ mgbe niile. Ozizi ndị a banyere oge na-abịa agbasaala ebe niile n’ụbọchị ndị ahụ. Ozizi ahụ adabaghị mgbe ọ bụla n’ozi ọbịbịa ahụ doro anya; ma o doro anya na ihe iko a nke njehie nyere aka iduhie ụmụ okorobịa ndị ahụ ka ha si n’eziokwu ụbọchị izu ike na nke ebe nsọ pụọ. N’oge na-adịghị anya, o ghọrọ onye na-emegide mmegharị anyị mbụ n’obi ilu.” W. A. Spicer, Review and Herald, December 14, 1939

The point is, there are those people today that take Sister White's endorsement of Crosier's article in A Word to the Little Flock, people like Heidi Heikes, Heidi Heikes with his foolish book about the Daily being Christ's Sanctuary ministry. This is one of his arguments.

Isi ihe a bụ na, e nwere ụfọdụ ndị taa na-ewere nkwado Nwanyị White nyere isiokwu Crosier n’akwụkwọ A Word to the Little Flock, ndị dịka Heidi Heikes, Heidi Heikes na akwụkwọ nzuzu ya banyere Daily ịbụ ozi Kraịst n’ụlọ nsọ. Nke a bụ otu n’ime arụmụka ya.

People that do this are disregarding the historical facts. They never could reprint all of Crosier's articles. And to insist that Ellen White's endorsement in A Word to the Little Flock is a blanket endorsement of Crosier's position is to insist that Adventists believe that there is going to be a thousand years of peace. It is a foolish argument.

Ndị na-eme nke a na-eleghara eziokwu ndị mere n’akụkọ ihe mere eme anya. Ha agaghị enwe ike ibipụta ọzọ isiokwu niile Crosier dere. Ma ikwusi ike na nkwado Ellen White nyere n’akwụkwọ A Word to the Little Flock bụ nkwado zuru ezu na-enweghị mwepu nye ọnọdụ Crosier, bụ ikwusi ike na ndị Adventist kwenyere na a ga-enwe otu puku afọ nke udo. Nke a bụ arụmụka nzuzu.

It is a misrepresentation of history, and it is done to deceive people and to produce confusion and darkness.

Ọ bụ ịkọwa akụkọ ihe mere eme n’ụzọ na-ezighị ezi, e mekwara ya iji duhie ndị mmadụ ma mepụta mgbagwoju anya na ọchịchịrị.

So, you have two historians, Spicer who is deceased and Damsteegt who is still alive; but, I guarantee you, Spicer or Damsteegt, neither one of them, would agree with me with what I present. Okay, they would not. So, you have two antagonistic historians that are in agreement with what I am telling you. There is no justification whatsoever for taking Ellen White's endorsement of Crosier's article to mean that everything in it was perfect.

Ya mere, i nwere ndị ọkọ akụkọ ihe mere eme abụọ, Spicer onye nwụrụ anwụ na Damsteegt onye ka dị ndụ; ma, ana m ekwe gị nkwa, Spicer ma ọ bụ Damsteegt, ọ dịghị onye ọbụla n’ime ha, ga-ekwenye na m n’ihe m na-ewepụta. Ọ dị mma, ha agaghị ekwenye. Ya mere, i nwere ndị ọkọ akụkọ ihe mere eme abụọ na-emegide ibe ha ndị kwekọrọ n’ihe m na-agwa gị. Enweghị ihe ọbụla ga-eme ka o ziri ezi n’ụzọ ọ bụla ịkọwa nkwado Ellen White nyere edemede Crosier dị ka ihe pụtara na ihe nile dị n’ime ya zuru oke.

The Advent Review—Volume 1, Auburn NY, Number 3

Nyocha nke Ọbịbịa—Mpịakọta nke 1, Auburn, NY, Nọmba 3

The Advent Review—Volume 1, Auburn NY, Number 4

Nyocha Ọbịbịa nke abụọ—Mpịakọta nke 1, Auburn, NY, Nọmba nke 4

The Advent Review—Volume 1, Auburn NY, Number Special

Ntụle Ọbịbịa ahụ—Mpịakọta 1, Auburn NY, Nọmba Pụrụ Iche

When James White began to print Crosier's article in September of 1850, of The Review and Herald, that was Volume 1, Number 3

Mgbe James White malitere ibipụta edemede Crosier n’ọnwa Septemba nke afọ 1850, n’ime The Review and Herald, nke ahụ bụ Mpịakọta 1, Nọmba 3.

But, he could not get it all in Volume 1, Number 3; so, he finished off the article in Volume 1 of The Review and Herald,, Number 4. And when did he do this? In September of 1850.

Ma, o nweghị ike itinye ya niile n’Ụdị Mpịakọta 1, Nọmba 3; ya mere, o mechara isiokwu ahụ n’Mpịakọta 1 nke The Review and Herald, Nọmba 4. Òlee mgbe ka o mere nke a? N’ọnwa Septemba nke afọ 1850.

Well, what happened in September of 1850? Sister White had a vision that says, "September 23, 1850 the Lord showed me . . . . When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed. The Review and Herald, November 1850."

Ọ dị mma, gịnị mere na Septemba nke afọ 1850? Nwanyị White hụrụ ọhụụ nke na-ekwu, “Na Septemba 23, 1850 Onyenwe anyị gosiri m . . . . Mgbe ịdị n’otu dị, tupu 1844, ihe fọrọ nke nta ka ọ bụrụ mmadụ niile jikọtara n’ezi echiche banyere ‘Kwa-Ụbọchị;’ ma kemgbe 1844, n’ime mgbagwoju anya, a nabatala echiche ndị ọzọ, ọchịchịrị na mgbagwoju anya esokwala ya. The Review and Herald, November 1850.”

Who was her husband? He was the editor of The Review and Herald.

Ònye bụ di ya? Ọ bụ onye nchịkọta akụkọ nke *The Review and Herald*.

So, what did he do when his wife said, "Do you know what I just was told by the Lord, James? I was told that we were not supposed to be introducing the views of the Daily that contradict the Pioneer understanding that the Daily is Paganism, because it is bringing darkness and confusion."

Ya mere, gịnị ka o mere mgbe nwunye ya sịrị, “Ị ma ihe e gwara m ugbu a site n’aka Onyenwe anyị, James? E gwara m na anyị ekwesịghị ịmalite iweta echiche banyere Daily ndị na-emegide nghọta ndị Pioneer na Daily bụ Okpukpe Ndị Omenala, n’ihi na ọ na-eweta ọchịchịrị na mgbagwoju anya.”

So, what did James White do? In September of 1850 he printed another Review and Herald, three in one month. It is called Volume 1, Special Edition.

Ya mere, gịnị ka James White mere? N’ọnwa Septemba afọ 1850, o bipụtara Review and Herald ọzọ, ugboro atọ n’ime otu ọnwa. A na-akpọ ya Volume 1, Mbipụta Pụrụ Iche.

And what did he do? He reprinted Crosier's article and removed what Crosier said about the Daily!

Kedụkwa ihe o mere? O bipụtaghachiri isiokwu Crosier ma wepụ ihe Crosier kwuru banyere Daily!

Brothers and Sisters, this is historical proof that James and Ellen White understood that Crosier's view about the Daily was wrong and that it brought darkness and confusion.

Ụmụnna nwoke na ụmụnna nwanyị, nke a bụ ihe àmà sitere n’akụkọ ihe mere eme na-egosi na James na Ellen White ghọtara na echiche Crosier banyere Daily ezighi ezi, nakwa na o wetara ọchịchịrị na mgbagwoju anya.

And what was Crosier's view about the Daily? That it was Christ's Sanctuary ministry.

Gịnịkwa bụ echiche Crosier banyere Daily? Na ọ bụ ozi Kraịst n’ụlọ nsọ.

So, in Early Writings, 74, when she says, "September 23rd, the Lord showed me that the Millerites had the correct view of the Daily," the historical evidence is that the Millerites understood—

Ya mere, na *Early Writings*, 74, mgbe ọ na-ekwu, “N’ụbọchị nke 23 Septemba, Onyenwe anyị gosiri m na ndị Millerite nwere ezi nghọta banyere Daily,” ihe akaebe nke akụkọ ihe mere eme bụ na ndị Millerite ghọtara—

Now, Brothers and Sisters, Brothers and Sisters, do not miss this fact: What is this: September 1850 Sister White is shown that since 1844 other views of the Daily had been embraced; May 1850, Arnold presents the Daily as the Jewish sanctuary; September 1850, part 1 of 2 of Crosier's article is published, inclusive of his presentation of the Daily as Christ's Sanctuary ministry; September 1850, part 2 of 2 of Crosier's article is published; September 1850, Crosier's article is reprinted, but his view on the Daily has been removed? What is taking place?

Ugbu a, Ụmụnna nwoke na Ụmụnna nwanyị, Ụmụnna nwoke na Ụmụnna nwanyị, unu agaghị atụfu eziokwu a: Gịnị ka nke a bụ: Septemba 1850, e gosiri Nwanyị White na kemgbe 1844, e nakweere echiche ndị ọzọ banyere Daily; Mee 1850, Arnold kọwara Daily dịka ebe nsọ ndị Juu; Septemba 1850, e bipụtara akụkụ 1 n’ime 2 nke isiokwu Crosier, tinyere nkọwa ya banyere Daily dịka ozi Kraịst n’ebe nsọ; Septemba 1850, e bipụtara akụkụ 2 n’ime 2 nke isiokwu Crosier; Septemba 1850, e bipụtaghachiri isiokwu Crosier, ma ewepụrụ echiche ya banyere Daily? Gịnị ka na-eme?

We see the same year that this 1850 Chart is produced, and what does this Chart say about the Daily? "Pagan Dominion or The DAILY taken away. Dan. 11:31 508."

Anyị na-ahụ n’otu afọ ahụ e si mepụta Chaatị 1850 a, gịnịkwa ka Chaatị a na-ekwu banyere Daily? “Ọchịchị ndị ọgọ mmụọ, ma ọ bụ DAILY ahụ e wepụrụ. Dan. 11:31 508.”

Ellen White knew what those who gave the Judgment Hour's cry position of the Daily was. When she says they had the correct view, she knew that the correct view was that it represented the Pagan Dominion being taken; the Daily represented Paganism.

Ellen White maara ihe ọnọdụ nke “Ihe A Na-achụ Kwa Ụbọchị” bụ n’aka ndị ahụ kpọsara ozi awa ikpe ahụ. Mgbe ọ na-ekwu na ha nwere ezi echiche, ọ maara na ezi echiche ahụ bụ na ọ nọchiri anya iwepụ ọchịchị ndị ọgọ mmụọ; “Ihe A Na-achụ Kwa Ụbọchị” nọchiri anya ikpere arụsị.

And in this year, 1850, the historical record proves that she rejected and her husband rejected the teaching that the Daily represents Christ Sanctuary ministry, which is the teaching that the Biblical Research Institute of the Seventh-day Adventist Church upholds. It is the teaching that the self-supporting ministries, such as Heartland and Steps to Life support. It is the teaching that brings darkness and confusion.

Ma n’afọ a, 1850, ndekọ ihe mere eme na-egosi na ọ jụrụ, di ya jụkwara, ozizi ahụ na-akụzi na Daily na-anọchi anya ozi ije ozi Kraịst n’ebe nsọ, nke bụ ozizi Ụlọ Ọrụ Nnyocha Akwụkwọ Nsọ nke Nzukọ Seventh-day Adventist na-akwado. Ọ bụ ozizi ahụ ka ọrụ ndị na-akwado onwe ha, dịka Heartland na Steps to Life, na-akwado. Ọ bụ ozizi ahụ na-eweta ọchịchịrị na mgbagwoju anya.

Now, notice this concerning the 1850 Chart. This is in November of 1850. This is the same month that she has the vision that she records that ultimately goes through the evolution in 1851, and then in 1882 ends up in Early Writing, in this very month, in this very month, in November of 1850. It says,

Ugbu a, lezienụ nke a anya gbasara Chaatị 1850. Nke a bụ n’ọnwa Nọvemba nke afọ 1850. Nke a bụ otu ọnwa ahụ nke o nwere ọhụ nke ọ dekọrọ, nke n’ikpeazụ gara n’usoro mmepe ya na 1851, ma emesịa na 1882 ọ bịara bụrụ akụkụ nke Early Writing, n’otu ọnwa a, n’otu ọnwa a kpọmkwem, na Nọvemba nke afọ 1850. Ọ sịrị,

"Monday we returned to Dorchester where our dear Brother Nichols and family live."—

“N’ụbọchị Mọnde anyị laghachiri Dorchester ebe ezi Nwanne anyị Nichols na ezinụlọ ya bi.”—

Right up here [referring to the 1850 Chart, upper right-hand corner], "Published by Otis Nichols, Dorchester, Massachusetts." Okay? She is talking about this, right? Do you see it, this Chart?

N’ebe a n’elu ebe a [na-ekwu maka Chaatị 1850, n’akụkụ elu aka nri], “Otis Nichols, Dorchester, Massachusetts bipụtara ya.” Ọ dị mma? Ọ bụ ihe a ka ọ na-ekwu maka ya, ọ̀ bụghị ya? Ị na-ahụ ya, Chaatị a?

—"There in the night God gave me a very interesting vision, the most of which you will see in the paper. God shewed me the necessity of getting out a chart. I saw it was needed and that the truth made plain upon tables would effect much and would cause souls to come to the knowledge of the truth." Manuscript Releases, number 15, 210 November, 1850.

—“N’abalị ahụ Chineke nyere m ọhụ dị nnọọ mmasị, nke ka ukwuu n’ime ya unu ga-ahụ n’akwụkwọ ahụ. Chineke gosiri m mkpa ọ dị iwepụta chaatị. Ahụrụ m na ọ dị mkpa nakwa na eziokwu a kọwara nke ọma n’elu tebụl dị iche iche ga-arụpụta ọtụtụ ihe ma mee ka mkpụrụobi bịa n’ịmara eziokwu ahụ.” Manuscript Releases, nọmba 15, 210 November, 1850.

She had a vision at Nichols's house in Dorchester—that is all on this Chart—saying, "You need to make a chart."

O nwere ọhụụ n’ụlọ Nichols na Dorchester—ihe ahụ niile dị n’elu Chaatị a—na-asị, “Ị ga-eme otu chaatị.”

And what does she say about the chart? How does she describe it?

Kedu kwa ihe ọ na-ekwu banyere chaatị ahụ? Olee otú ọ si kọwaa ya?

Go to Habakkuk 2, "I saw the need of getting out a chart," and what would it do? It was needed, "that the truth made plain upon tables." Habakkuk 2, verse 2, says, "And the Lord answered me and said, Write the vision, and make it plain upon tables, . . . ." She is saying that this Otis Nichols 1850 Chart, printed in Dorchester, Massachusetts, is a fulfillment of Habakkuk, just like she says in The Great Controversy that the 1843 Chart is a fulfillment of Habakkuk.

Gaa na Habakọk 2, “Ahụrụ m mkpa ọ dị iwepụta otu chaatị,” gịnịkwa ka ọ ga-eme? Ọ dị mkpa, “ka e mee ka eziokwu ahụ doo anya n’elu mbadamba.” Habakọk 2, amaokwu nke 2, na-ekwu, “Onyenwe anyị wee zaa m, sị, Dee ọhụ ahụ, meekwa ka o doo anya n’elu mbadamba, . . . .” Ọ na-ekwu na Chaatị Otis Nichols nke 1850 a, e bipụtara na Dorchester, Massachusetts, bụ mmezu nke Habakọk, dịka o si kwa kwuo n’akwụkwọ The Great Controversy na Chaatị nke 1843 bụ mmezu nke Habakọk.

Okay, do you see that? Do you see when she got this vision? In the same time that this was going on: "September 23d, the Lord showed me . . . . that the teaching of the Daily as Christ's Sanctuary ministry brings darkness and confusion," and her husband immediately reprinted the article and removed those two paragraphs. It was never reprinted again in Adventism until 1931 when Willie White reprinted it; and, when he did so, he had some false witness in the very tract that he printed. It can be demonstrated.

Ọ dị mma, ị hụla nke ahụ? Ị hụla mgbe o nwetara ọhụụ a? N’otu oge ahụ ka ihe a na-eme: “September 23d, Onye-nwe-anyị gosiri m . . . . na ozizi banyere Daily dịka ozi nke Ụlọ Nsọ Kraịst na-eweta ọchịchịrị na mgbagwoju anya,” di ya wee kpọgharịa isiokwu ahụ ozugbo ma wepụ paragraf abụọ ahụ. E bipụtaghị ya ọzọ ma ọlị n’ime Adventism ruo n’afọ 1931 mgbe Willie White bipụtara ya ọzọ; ma, mgbe o mere otú ahụ, o nwere ụfọdụ akaebe ụgha n’ime tract ahụ n’onwe ya nke o bipụtara. A pụrụ igosi nke a.

Now, I want to read something here to you, a longer quote, about this same time period. This is from November 27, 1850.

Ugbu a, achọrọ m ịgụpụtara unu ihe ebe a, otu nkọwa dị ogologo, gbasara otu oge a kpọmkwem. Nke a sitere na November 27, 1850.

"I have neglected writing you for some time. I will now give my reasons. First, I had no time to write for weeks after I received Sister Arabella's kind and welcome letter, or I should have complied with her request to have answered it within two weeks. I liked the letter very much. We were all interested in the letter and hope my delay will not prevent you from answering this as soon as you read it, and I will not wait so long next time.

Anọ m eleghara idegara unu akwụkwọ anya ruo oge ụfọdụ. Ugbu a, aga m enye ihe mere m ji mee otú a. Nke mbụ, enweghị m oge ide akwụkwọ ruo ọtụtụ izu mgbe m natara akwụkwọ ozi ọma na nke nabatara nke Nwanneanyị Arabella, ma ọ bụghị ya, agarịrị m emezu arịrịọ ya ka azaa ya n’ime izu abụọ. Akwụkwọ ozi ahụ masịrị m nke ukwuu. Anyị niile nwere mmasị n’akwụkwọ ozi ahụ, anyị nwekwara olileanya na igbu oge m agaghị egbochi unu ịza nke a ozugbo unu gụrụ ya, ma agaghị m echere ogologo oge otu a ọzọ n’oge ọzọ.

"James' and my health is quite good now. Our home is in Paris, at Brother Andrews', within a few steps of the post office and printing office. We shall stay here some little time. This is a very kind family, yet quite poor. Everything here is free as far as they have. We do not think it right to be any expense to them while here. I want to see you all very much and dear Sister Gorham.

“Ahụ̣́ ike James na nke m dị nnọọ mma ugbu a. Ụlọ anyị dị na Paris, n’ụlọ Nwanna Andrews, n’ebe dị nnọọ nso na ụlọ ozi na ụlọ mbipụta. Anyị ga-anọ ebe a obere oge. Nke a bụ ezi-na-ụlọ nwere obiọma nke ukwuu, ma ha dara ogbenye nke ukwuu. Ihe niile dị ebe a bụ n’efu dịka ihe ha nwere si dị. Anyị echeghị na ọ ziri ezi ịbụ ibu ụgwọ ọ bụla nye ha mgbe anyị nọ ebe a. Ana m achọ ịhụ unu niile nke ukwuu, tinyekwara ezigbo Nwanyị Nwanna Gorham.

"Our conference at Topsham was one of deep interest. Twenty-eight were present; all took part in the meeting.

“Nzukọ anyị dị na Topsham bụ nke mmasi miri emi. Ndị dị iri abụọ na asatọ nọ ya; ha niile sonyere n’ọgbakọ ahụ.

"Sunday the power of God came upon us like a mighty rushing wind. All arose upon their feet and praised God with a loud voice; it was something as it was when the foundation of the house of God was laid. The voice of weeping could not be told from the voice of shouting. It was a triumphant time; all were strengthened and refreshed. I never witnessed such a powerful time before.

"N’ụbọchị Sọnde ike nke Chineke bịakwasịrị anyị dị ka ifufe dị ike nke na-efe ọsọ. Ha niile biliri guzoro n’ụkwụ ha ma too Chineke n’oké olu; ọ dị ka ihe mere mgbe a tọsịrị ntọala ụlọ Chineke. A pụghị ịmata olu ịkwa ákwá site n’olu iti mkpu ọṅụ. Ọ bụ oge mmeri; e mere ka mmadụ niile sie ike ma nweta ume ọhụrụ. Ahụbeghị m ụdị oge dị ike otú a mbụ."

"Our next conference was in Fairhaven. Brother Bates and wife were present. It was quite a good meeting. On our return to Brother Nichols', the Lord gave me a vision and showed me that the truth must be made plain upon tables, and it would cause many to decide for the truth by the three angels' messages, with the two former being made plain upon tables."—

“Nzukọ anyị sochirinụ dị na Fairhaven. Nwanna Bates na nwunye ya nọ ebe ahụ. Ọ bụ nnọkọ dị ezigbo mma. Ka anyị na-alaghachi n’ụlọ Nwanna Nichols, Onye-nwe-anyị nyere m ọhụụ ma gosi m na a ga-eme ka eziokwu ahụ doo anya n’elu mbadamba, na nke a ga-eme ka ọtụtụ kpebie n’akụkụ eziokwu ahụ site n’ozi ndị mmụọ ozi atọ ahụ, ebe a na-eme ka ndị abụọ mbụ doo anya n’elu mbadamba.”—

That is right down here, [indicating the lower left corner of the 1850 Chart]. Okay? They are on this Chart, what she is talking about.

Nke ahụ dị n’ebe a kpọmkwem, [na-egosi akuku ala aka ekpe nke Chaatị 1850]. Ọ dị mma? Ha nọ na Chaatị a, nke ahụ ka ọ na-ekwu maka ya.

—"I also saw it was as necessary for the paper to be published as for the messengers to go, for the messengers need a paper to carry with them, containing present truth, to put in the hands of those that hear, and then the truth would not fade from the mind, and that the paper would go where the messengers could not go. Other things I saw which will appear in the paper.

—“Ahụkwara m na ọ dịkwa mkpa ka e bipụta akwụkwọ ahụ dị ka o si dị mkpa ka ndị ozi ahụ jee, n’ihi na ndị ozi ahụ chọrọ akwụkwọ ha ga-ebu n’aka ha, nke nwere eziokwu dị ugbu a, iji tinye ya n’aka ndị na-anụ, ma mgbe ahụ eziokwu ahụ agaghị apụ n’uche, nakwa na akwụkwọ ahụ ga-aga ebe ndị ozi ahụ na-enweghị ike ịga. Ihe ndị ọzọ ka m hụrụ nke ga-apụta n’akwụkwọ ahụ.

"How do you all get along? Are you all striving for eternal life? I want to see you very, very much and think I shall before long. Now is the preparation time and I hope we shall all make sure work for eternity. Time looks very short and what we do we must do quickly.

“Kedu ka unu niile si adị ná mma? Ùnu niile ọ̀ na-agbalịsi ike inweta ndụ ebighị ebi? Anọ m n’ọchịchọ ịhụ unu nke ukwuu, nke ukwuu, ma echere m na n’oge na-adịghị anya aga m ahụ unu. Ugbu a bụ oge nkwadebe, ma enwere m olileanya na anyị niile ga-arụ ọrụ nke ga-eguzosi ike n’ihe n’ihi ebighị ebi. Oge yiri ka ọ dị mkpụmkpụ nke ukwuu, ma ihe ọbụla anyị ga-eme, anyị aghaghị ime ya ngwa ngwa.”

"November 20, one week ago, Brother Henry Nichols and self went to Topsham. We had just risen from the dinner table Thursday [Nov. 21], when one of Brother Foey's children came in and said their mother was insensible. We hastened over the river one mile and found our dear Sister Foey dying. My distress was great as I found she did not know me. She continued long in great distress until between three and four o'clock and then breathed her last. She has left a husband and three children to mourn their loss.

“Na Nọvemba 20, otu izu gara aga, Nwanna Henry Nichols na m gara Topsham. Anyị ka si n’elu tebụl nri ehihie bilie n’ụbọchị Tọzdee [Nọv. 21], mgbe otu n’ime ụmụ Nwanna Foey bịara banye sị na nne ha amaghị onwe ya. Anyị mere ngwa gafee osimiri ahụ otu maịl, wee hụ Nwanyị Nwanna anyị hụrụ n’anya, Foey, ka ọ na-anwụ. Ahụhụ m dị ukwuu mgbe m chọpụtara na ọ maghị m. Ọ gara n’ihu ogologo oge n’oké nhụjuanya ruo n’agbata elekere atọ na elekere anọ, mgbe ahụ o kupụrụ ume ikpeazụ ya. Ọ hapụla di ya na ụmụ atọ ka ha na-eru uju n’ihi ọnwụ ya.

"Friday morning [Nov. 22], Brother Henry came to Paris for James to shave him to attend the funeral. We had a very solemn, interesting time. The Lord did not leave us but let His Spirit rest upon us. Sister Foey's last days were decidedly her most spiritual and best days. Brother Foey has this to console him, that she died a Christian. He bears up well. God gives him grace to endure the affliction. Oh, how good it is to have a hope in God that will sustain in all scenes of trial and affliction. Praise God for a hope, a good hope. What would you, any of you, give for your hope?

N’ututu Fraịdee [Nov. 22], Nwannaanyị Henry bịara Paris ka James kpụchie ya afụ ka o wee gaa olili ozu ahụ. Anyị nwere oge dị nnọọ nsọ ma na-adọrọ mmasị. Onyenwe anyị ahapụghị anyị, kama O kwere ka Mmụọ Ya zuru ike n’elu anyị. Ụbọchị ikpeazụ nke Nwanyị Foey bụ n’ezie ụbọchị ya kacha bụrụ nke mmụọ ma bụrụkwa nke kacha mma. Nwannaanyị Foey nwere nke a iji kasie ya obi, na ọ nwụrụ dịka Onye Kraịst. O na-eguzosi ike nke ọma. Chineke na-enye ya amara iji diri ahụhụ a. Ee, lee ka o si dị mma inwe olileanya n’ime Chineke nke ga-akwado mmadụ n’oge ọnọdụ niile nke ọnwụnwa na ahụhụ. Toonu Chineke maka olileanya, olileanya ọma. Gịnị ka unu, onye ọ bụla n’ime unu, ga-enye n’ihi olileanya unu?

"Hold fast the faith. Be strong in God and lean upon His everlasting arm. It will never fail you but will bear you up under every affliction. I hope you will all grow stronger and stronger in the truth. Do not falter but press your way to the kingdom."—

Jidesienụ ike n’okwukwe. Nweenụ ike n’ime Chineke, daberekwa n’ogwe aka Ya nke ebighị ebi. Ọ gaghị ada unu mbà ma ọlị, kama ọ ga-ebuli unu n’elu n’okpuru mkpagbu ọ bụla. Enwere m olileanya na unu niile ga-etowanye ike karịa karịa n’eziokwu ahụ. Unu alaghị azụ, kama nyagharịa ụzọ unu ruo n’alaeze ahụ.”—

Here we go. Here is what I want you to see.

Ka anyị gawa. Nke a bụ ihe m chọrọ ka unu hụ.

—"One week ago, last Sabbath, we had a very interesting meeting. Brother Hewit from Dead River was there. He came with a message to the effect that the destruction of the wicked and the sleep of the dead was an abomination within a shut door that a woman Jezebel, a prophetess had brought in and he believed that I was that woman, Jezebel."—

—“Otu izu gara aga, n’Ụbọchị Izuike gara aga, anyị nwere nnọkọ na-atọ nnọọ mmasị. Nwanna Hewit si Dead River nọ ebe ahụ. Ọ bịara na ozi nke pụtara na mbibi nke ndị ajọ omume na ụra nke ndị nwụrụ anwụ bụ ihe arụ n’ime ụzọ e mechiri emechi nke otu nwanyị Jezebel, nwanyị amụma, wetara, ma o kwenyere na ọ bụ m bụ nwanyị ahụ, Jezebel.”—

Okay? Brother Hewit is saying that Ellen White is Jezebel and she has introduced three errors.

Ọ dị mma? Nwanna Hewit na-ekwu na Ellen White bụ Jezebel, nakwa na o webatala njehie atọ.

"—We told him of some of his errors in the past, that the 1335 days were ended and numerous errors of his. It had but little effect. His darkness was felt upon the meeting and it dragged."—

“—Anyị gwara ya ụfọdụ n’ime mmejọ ya nke gara aga, na ụbọchị 1335 ahụ agwụla, nakwa ọtụtụ mmejọ ya ndị ọzọ. Nke a nwere naanị ntakịrị mmetụta. A hụrụ ọchịchịrị ya n’ahụ nzukọ ahụ, ọ kpọgara ya n’ịdọkpụ.”

Now, I want you to see this. I have something to say about this paragraph that I want you to follow, if you can.

Ugbu a, achọrọ m ka unu hụ nke a. Enwere m ihe m chọrọ ikwu gbasara paragraf a nke m chọrọ ka unu soro, ma ọ bụrụ na unu nwere ike.

If you have ever dealt with those in Adventism that reapply the time prophecies at the end of the world, they only have three quotes that they use—they use lots of quotes, but they have three primary quotes that they use. This is one of them; because, they will go there and say, "We told him of some of his errors in the past," and they will claim that when she says "that the 1335 days were ended" that that was one of his errors. Do you see how you can kind of twist that grammar a little bit: "We told him of some of his errors in the past? We also told him that the 1335 days were ended; but the time setters say we told him some of his errors in the past and one of those errors was that you are teaching the 1335 days is ended and that is an error." So, you can twist it either way.

Ọ bụrụ na i meela mgbe ọ bụla emekọrịta ihe na ndị nọ n’ime Adventism ndị na-etinye amụma oge n’ọrụ ọzọ na ngwụcha ụwa, ha nwere naanị nkọwa atọ ka ha na-eji—ha na-eji ọtụtụ nkọwa, ma ha nwere nkọwa atọ bụ isi ka ha na-eji. Nke a bụ otu n’ime ha; n’ihi na ha ga-aga ebe ahụ ma sị, “Anyị gwara ya ụfọdụ n’ime njehie ya ndị ọ mere n’oge gara aga,” ha ga-ekwukwa na mgbe ọ sịrị “na ụbọchị 1335 ahụ agwụla,” na nke ahụ bụ otu n’ime njehie ya. Ị hụla otú a pụrụ isi gbagọọ ntakịrị usoro asụsụ ahụ: “Anyị gwara ya ụfọdụ n’ime njehie ya ndị ọ mere n’oge gara aga”? Anyị gwakwara ya na ụbọchị 1335 ahụ agwụla; ma ndị na-akọwa oge na-asị na anyị gwara ya ụfọdụ n’ime njehie ya ndị ọ mere n’oge gara aga, na otu n’ime njehie ndị ahụ bụ na ị na-akụzi na ụbọchị 1335 ahụ agwụla, nakwa na nke ahụ bụ njehie.” Ya mere, a pụrụ isi gbagọọ ya n’ụzọ ọ bụla.

The first time I had a face-to-face confrontation with Eugene Prewitt was in Oklahoma, and he is arguing that the Millerite History does not repeat at the end of the world, and I give him a couple of quotes in the Spirit of Prophecy.

Oge mbụ m nwere mkparịta ụka ihu na ihu na Eugene Prewitt bụ na Oklahoma, ma ọ na-arụ ụka na Akụkọ Ihe Mere Eme nke ndị Millerite adịghị emeghachi onwe ya na njedebe nke ụwa, m wee nye ya ọtụtụ nkọwa sitere na Mụọ nke Amụma.

And he says, "Jeff, you know that Ellen White was a careless writer."

Ọ sị, “Jeff, ị maara na Ellen White bụ onye dere ede n’enweghị nlezianya.”

And I said, "What do you mean?"

M wee sị, “Gịnị ka ị na-ekwu?”

And he went to this quote. He says that this quote proves that she is a careless writer; because she knows that I know that the time setters can twist this quote, if they wish to.

O wee gaa na nkwupụta a. Ọ na-ekwu na nkwupụta a na-egosi na ọ bụ onye na-ede n’echefughị echiche nke ọma; n’ihi na ọ maara na m maara na ndị na-akọwa oge pụrụ ịtụgharị nkwupụta a n’ụzọ ha chọrọ, ma ọ bụrụ na ha chọrọ ime otú ahụ.

Now, the fact that someplace like Washita has the influence that teaches its students that Ellen White is a careless writer is one thing; but, is she a careless writer here?

Ugbu a, eziokwu ahụ na ebe dị ka Washita nwere mmetụta nke na-akụziri ụmụakwụkwọ ya na Ellen White bụ onye odee na-adịghị akpachapụ anya bụ otu ihe; ma, ọ̀ bụ onye odee na-adịghị akpachapụ anya ebe a?

—"I felt that I must say a few words. In the name of Jesus, I got up and in about five minutes the meeting changed. Everyone felt it at the same instant. Every countenance was lighted up. The presence of God filled the place. Brother Hewit dropped upon his knees and began to cry and pray. I was taken off in vision and saw much that I cannot write. It had a great effect upon Brother Hewit. He confessed it was of God and was humbled in the dust. He has been writing ever since that meeting, and is now writing from the same table renouncing all his errors that he has advanced. I believe God is bringing him up and he is calculated to do good, if God moves through him.

—“Enwere m mmetụta na aghaghị m ikwu okwu ole na ole. N’aha Jizọs, m biliri, ma n’ihe dị ka nkeji ise nzukọ ahụ gbanwere. Onye ọ bụla nụrụ ya n’otu oge ahụ. Ihu mmadụ nile wee mụnye ìhè. Ọnụnọ Chineke jupụtara ebe ahụ. Nwanna Hewit dara n’ikpere ya, malitekwara ibe ákwá na ikpe ekpere. E wepụrụ m n’ọhụhụ, m wee hụ ọtụtụ ihe ndị m na-apụghị ide. O metụtara Nwanna Hewit nke ukwuu. O kwupụtara na ọ bụ nke Chineke, e wedakwara ya n’ala n’ịdị umeala n’obi. Ọ nọwo na-ede akwụkwọ kemgbe nzukọ ahụ, ma ugbu a ọ na-ede site n’otu tebụl ahụ, na-ajụ mmehie ya nile o bu ụzọ kwalite. Ekwere m na Chineke na-ebuli ya elu, nakwa na e kere ya ka ọ rụọ ezi ihe, ma ọ bụrụ na Chineke arụ ọrụ site n’ime ya.”

"Much love to dear Sister Gorham. Tell her to be strong. God is with her and He will not leave her. Much love to you all. I hope the children will not get sleepy, but will be interested in the truth and be diligent to make their calling and election sure. Write, be sure and write, and do not do as I have done. I love you, all of you. Write." Manuscript Releases, volume 16, 206–209. Written from Paris, Maine, November 27, 1850.

“Ezigbo ịhụnanya dị ukwuu nye Nwanyịnna Gorham a hụrụ n’anya. Gwa ya ka ọ sie ike. Chineke nọnyere ya, Ọ gaghịkwa ahapụ ya. Ezigbo ịhụnanya dị ukwuu nye unu niile. Enwere m olileanya na ụmụntakịrị agaghị ada ụra, kama ha ga-enwe mmasị n’eziokwu ahụ ma bụrụ ndị na-agbasi mbọ ike ime ka ọkpụkpọ na nhọpụta ha guzosie ike. Dee, jide n’aka dee, emekwala dị ka m mere. Ahụrụ m unu n’anya, unu niile. Dee.” Manuscript Releases, olu nke 16, 206–209. E dere ya site na Paris, Maine, Nọvemba 27, 1850.

Brothers and Sisters, what is the historical context of this; where is she writing this at? She is writing this in 1850, in Brother Nichols's house.

Ụmụnna ndị nwoke na ndị nwanyị, gịnị bụ ọnọdụ akụkọ ihe mere eme nke nke a; ọ̀ nọ ebee ka ọ na-ede nke a? Ọ na-ede nke a n’afọ 1850, n’ụlọ Nwanna Nichols.

In this time period, what is the Lord doing? He is showing that the Pioneers have the correct view of the Daily, and she is dealing with that. She is saying that Christ's Sanctuary ministry is the false view of the Daily.

N’oge a, gịnị ka Onyenwe anyị na-eme? Ọ na-egosi na ndị Pioneers nwere ezi echiche banyere Daily ahụ, ma ọ na-emeso nke ahụ ihe. Ọ na-ekwu na ozi Kraịst n’Ụlọ Nsọ Ya bụ echiche ụgha banyere Daily ahụ.

In this history, this very history—not this very history and not just the very year, but the very month of the year she is getting visions and she is clarifying this truth about the Pioneer position of the Daily, saying those that gave the Judgment Hour Cry had the correct view of the Daily; and, in the same paragraph, she says, "I saw that the 1843 Chart was directed by the hand of the Lord and it should not be altered and that those that gave the Judgment Hour Cry had the correct view of the Daily."

N’akụkọ ihe mere eme a, n’akụkọ ihe mere eme a n’onwe ya—ọ bụghị naanị n’akụkọ ihe mere eme a n’onwe ya, ọ bụghịkwa naanị n’afọ ahụ kpọmkwem, kama n’ọnwa ahụ kpọmkwem nke afọ ahụ ka ọ na-anata ọhụụ, ma ọ na-akọwapụta eziokwu a banyere ọnọdụ Ndị Mbido gbasara Daily, na-ekwu na ndị ahụ nyere Mkpu Oge Ikpe ahụ nwere echiche ziri ezi banyere Daily; ma, n’otu paragraf ahụ, ọ na-ekwu, “Ahụrụ m na e ji aka Onyenwe anyị duzie Chaatị 1843 ahụ, na a gaghị agbanwe ya, nakwa na ndị ahụ nyere Mkpu Oge Ikpe ahụ nwere echiche ziri ezi banyere Daily.”

And what does it say about the Daily on this 1843 Chart? Well, it says that it was taken away in AD508; and, at 1335 years later brings you to 1843 and that the 1335 is in the past.

Ma gịnị ka ọ na-ekwu gbasara Daily na Chaatị 1843 a? Ọfọn, ọ na-ekwu na e wepụrụ ya na AD508; na, afọ 1335 ka e mesịrị na-ewetara gị na 1843, ma na 1335 ahụ dị n’oge gara aga.

Can you imagine, in the very month, in the very year, that she would tell Brother Hewit from Dead River that it was still future?

Ị pụrụ ichetụ n’echiche na, n’otu ọnwa ahụ, n’otu afọ ahụ, ọ ga-agwa Nwanna Hewit si Dead River na ọ ka bụ ihe ga-eme n’ọdịnihu?

Okay, these time setters, these time setters, and these people that believe that Sister White is a careless writer. History does not uphold this.

Ọ dị mma, ndị a na-akọwa oge, ndị a na-akọwa oge, na ndị a kweere na Sister White bụ onye na-ede ihe n’enweghị nlezianya. Akụkọ ihe mere eme anaghị akwado nke a.

So, I want you to see, in connection with the Daily, Ellen White even understood the 1335.

Ya mere, achọrọ m ka unu hụ na, n’ihe gbasara Daily, Ellen White ghọtara ọbụna 1335 ahụ.

Ellen White just did not put her seal of approval on the Daily being Paganism; she understood that it started the 1335-year prophecy, which ended in 1843, and she defended that position in public against Brother Hewit from Dead River. Do you see that?

Ellen White etinyeghị naanị akara nkwado ya n’elu echiche ahụ na Daily bụ Ikpere arụsị; ọ ghọtara na ọ bụ ya malitere amụma afọ 1335 ahụ, nke kwụsịrị na 1843, ma o chebere ọnọdụ ahụ n’ihu ọha megide Nwanna Hewit si Dead River. Ị hụla nke ahụ?

And in the same month, where she is saying that Christ's Sanctuary ministry as the Daily only brings darkness and confusion; and, her husband, in response to that vision, removes that teaching from the Review and Herald.

N’otu ọnwa ahụ kwa, ebe ọ na-ekwu na ozi nke Kraịst n’ụlọ nsọ Ya dị ka Nsọpụrụ kwa Ụbọchị na-eweta naanị ọchịchịrị na mgbagwoju anya; ma di ya, n’ịzaghachi ọhụụ ahụ, wepụrụ ozizi ahụ na Review and Herald.

Up here in your notes, where it says "1850 Chart," this is what it says right here [referring to the third column from the left on the 1850 Chart, the text following Jesus on the cross in AD31]. I wanted you to be able to have it in your notes.

N’elu ebe a n’ihe ndetu unu, ebe e dere “Chart 1850,” nke a bụ ihe e dere kpọmkwem n’ebe a [na-atụ aka na kọlụm nke atọ site n’aka ekpe n’ime Chart 1850, bụ ederede na-esote Jizọs n’obe n’afọ AD31]. Achọrọ m ka unu nwee ike inwe ya n’ihe ndetu unu.

> Away Daniel 11:31 508

> Pụọ Daniel 11:31 508

And then on the 1843 Chart over here [referring to the center column, underneath Jesus on the cross in AD31]:

Ma mgbe ahụ n’elu Chaatị 1843 a ebe a [na-ezo aka na kọlụm etiti, n’okpuru Jisọs n’obe n’afọ AD31]:

Taking away of the daily sacrifice. Dan. 12:11, 12

Iwepụ nke àjà kwa ụbọchị. Dan. 12:11, 12

Okay, these are these two Charts.

Ọ dị mma, ndị a bụ Chaatị abụọ a.

Sister White understood that these men had the correct view, and she understood that it initiated the 1335-year prophecy that ended in 1843; and, she understood that it represented the Pagan Dominion being taken away in 508.

Nwanyịnna White ghọtara na ndị ikom a nwere ezi echiche ahụ, ma ọ ghọtarakwa na nke a malitere amụma afọ 1335 nke kwụsịrị n’afọ 1843; ma, ọ ghọtarakwa na ọ nọchiri anya iwepụ ọchịchị ndị ọgọ mmụọ ahụ n’afọ 508.

Under these two references to the Charts you have another quote in the time period of Brother Nichols, and she is rebuking people from making other charts because their artwork is satanic; whereas, she says that the artwork upon these two Charts is heavenly. She says,

N’okpuru ntụaka abụọ ndị a banyere Chaatị ndị ahụ, i nwere okwu ọzọ e hotara n’oge nke Nwanna Nichols, ma ọ na-aba ndị mmadụ mba n’ihi imepụta chaatị ndị ọzọ n’ihi na eserese ha bụ nke Setan; ebe ọ na-ekwu na eserese dị n’elu Chaatị abụọ ndị a bụ nke eluigwe. Ọ na-ekwu,

"I saw the chart-making business was all wrong. It originated with Brother Rhodes and was followed out by Brother Case. Means has been spent in making charts and forming uncouth disgusting images to represent angels and the glorious Jesus. Such things I saw were displeasing to God. I saw that God was in the publishment of the chart by Brother Nichols."—

“Ahụrụ m na ọrụ ime chaatị ahụ niile ezighị ezi. Ọ sitere n’aka Nwanna Rhodes, Nwanna Case wee gbasoo ya. E mefuru ego n’ịrụpụta chaatị na n’ịkpụpụta onyonyo na-adịghị mma, na-akpasu iwe, iji nọchie ndị mmụọ ozi na Jizọs dị ebube. Ahụrụ m na ihe ndị dị otu a adịghị atọ Chineke ụtọ. Ahụrụ m na Chineke nọ n’ọrụ mbipụta nke chaatị ahụ nke Nwanna Nichols.”—

Who was in the publishment of this 1850 Chart? God!

Ònye nọ n’ịkpọsa Chaatị 1850 a? Chineke!

—"I saw that there was"—what?—"a prophecy of this chart in the Bible, and if this chart is designed for God's people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.

—“Ahụrụ m na e nwere”​—gịnị?—“amụma banyere chaatị a n’ime Akwụkwọ Nsọ, ma ọ bụrụ na e mere chaatị a maka ndị nke Chineke, ọ bụrụ na ọ [bụ] nke zuru ezu nye otu, ọ dịkwara onye ọzọ; ma ọ bụrụ na otu onye chọrọ ka e tee chaatị ọhụrụ n’ogo ka ukwuu, ha niile na-achọkwa ya n’otu ahụ.”

"I saw that it was a restless, uneasy, unsatisfied, ungrateful feeling in Brother Case that desired another chart. I saw that these painted charts had a bad effect upon the congregation. It caused a light, chaffy spirit of ridicule to be in the meeting."—

“Ahụrụ m na ọ bụ mmetụta na-adịghị jụụ, nke na-enweghị udo, nke afọ na-ezughị, nke na-enweghị ekele n’ime Nwanna Case ka chọrọ ka e nwee chaatị ọzọ. Ahụrụ m na chaatị ndị a e sere ese nwere mmetụta ọjọọ n’ahụ nzukọ ahụ. O mere ka mmụọ nke ịkwa emo dị mfe, nke efu dịrị n’ime nzukọ ahụ.”—

Now, this is the one that I want you to think through.

Ugbu a, nke a bụ nke m chọrọ ka i chebara echiche nke ọma.

—"I saw that the charts ordered by God struck the mind favorably, even without an explanation."—

—“Ahụrụ m na eserese ndị Chineke nyere iwu metụtara uche n’ụzọ dị mma, ọbụna na-enweghị nkọwa.”—

"I saw that the charts," plural, "ordered by God . . . ." What charts, in the plural, were ordered by God? These two Charts [the 1843 and 1850 Charts] were ordered by God."

“Ahụrụ m na chaatị ndị ahụ,” n’otú ọtụtụ si dị, “bụ ndị Chineke nyere iwu . . . .” Kedu chaatị ndị ahụ, n’otú ọtụtụ si dị, ka Chineke nyere iwu? Chaatị abụọ ndị a [Chaatị 1843 na Chaatị 1850] bụ ndị Chineke nyere iwu.

> These two Charts are a fulfillment of Habakkuk 2.

> Chaatị abụọ a bụ mmezu nke Habakuk 2.

—"There is something light, lovely, and heavenly in the representation of the angels on the charts. The mind is almost imperceptibly led to God and heaven. But the other charts that have been gotten up disgust the mind, and cause the mind to dwell more on earth than heaven. Images representing angels look more like fiends than beings of heaven. I saw that the charts had for days and weeks occupied Brother Case's mind when he should have been seeking heavenly wisdom from God, and should have been growing in graces of the Spirit and the knowledge of the truth.

—“E nwere ihe dị mfe, mara mma, ma bụrụ nke eluigwe n’ihe nnọchianya nke ndị mmụọ-ozi dị n’elu eserese ndị ahụ. A na-eduga uche, n’ụzọ fọrọ nke nta ka a ghara ịhụ, n’ebe Chineke na eluigwe nọ. Ma eserese ndị ọzọ e mepụtara na-akpasu uche iwe, ma na-eme ka uche biri karịa n’ụwa karịa n’eluigwe. Onyonyo ndị na-anọchi anya ndị mmụọ-ozi yikwara ka ndị ajọ mmụọ karịa ihe ndị sitere n’eluigwe. Ahụrụ m na eserese ndị ahụ ewerela uche Nwanna Case ụbọchị dị iche iche na izu dị iche iche, mgbe o kwesịrị ịdị na-achọ amamihe nke eluigwe n’aka Chineke, ma kwesịkwa ịdị na-etolite n’amara nile nke Mmụọ na n’ịmara eziokwu.”

"I saw that if the means that has been wasted in getting out charts had been spent in getting out the truth clear before the brethren in publishing tracts, etc., it would have done much good and saved souls. I saw that the chart-making business has spread like the fever." Manuscript Releases, number 13, 359; 1853.

“Ahụrụ m na ọ bụrụ na e jiriwo ụzọ e tufuru n’ịmepụta chaatị mee ka eziokwu pụta ìhè nke ọma n’ihu ụmụnna, site n’ibipụta traktị, wdg., ọ gaara arụ ọtụtụ ezi ihe ma zọpụta mkpụrụ obi. Ahụrụ m na azụmahịa imepụta chaatị agbasawo dịka ọrịa ọkụ.” Manuscript Releases, nọmba 13, 359; 1853.

The 1290 and 1335 Days

Ụbọchị 1290 na 1335

I have following an article from the Review and Herald, January 28, 1858. The reason I have it in your notes is because you can see that in 1858 they are still teaching that the Daily is Paganism. You have it in your reference, eight years after 1850 they still understand the Daily is Paganism.

Enwere m isiokwu na-eso site na *Review and Herald*, Jenụwarị 28, 1858. Ihe kpatara m ji tinye ya n’ihe ndetu unu bụ n’ihi na unu pụrụ ịhụ na n’afọ 1858 ha ka na-akụzi na “Daily” ahụ bụ Ọgọ mmụọ ndị ọgọ mmụọ. Unu nwere ya n’ihe nrụtụaka unu; afọ asatọ ka 1850 gasịrị, ha ka na-aghọta na “Daily” ahụ bụ Ọgọ mmụọ ndị ọgọ mmụọ.

> "ANOTHER important prophetic period upon which the Advent doctrine is based, is the 1335 days of Daniel 12, with which the 1290 days are so intimately connected. These two periods are introduced to us as follows:

> “Oge amụma ọzọ dị mkpa nke ozizi Advent dabeere n’elu ya, bụ ụbọchị 1335 nke Daniel 12, nke ụbọchị 1290 jikọtara ya na ya n’ụzọ dị nnọọ chiri anya. A na-ewebata oge abụọ ndị a nye anyị dị ka ndị a:”

> "—And from the time that the daily (sacrifice) shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be; for thou shalt rest and stand in thy lot at the end of the days.' Daniel 12:11–13.

> “—Site n’oge a ga-ewepụ àjà kwa ụbọchị, ma guzozie ihe arụ nke na-eme ka ebe tọgbọ n’efu, a ga-enwe otu puku ụbọchị narị abụọ na iri itoolu. Ngọzi nādiri onye ahụ nke na-echere ma rute otu puku ụbọchị narị atọ na iri atọ na ise. Ma gị onwe gị, gaa n’ụzọ gị ruo ọgwụgwụ; n’ihi na ị ga-ezu ike ma guzoro n’òtù nke gị na njedebe nke ụbọchị ndị ahụ.” Daniel 12:11–13.

"The questions at once arise, Can we tell what the events are, from which these periods are to be dated; and if so, can we tell when they took place? We first enquire. What is the—'daily' (sacrifice) and the —abomination that maketh desolate'? It will be noticed that the word, sacrifice, is in italics: denoting that it is a supplied word. The same will be noticed in the other instances of its occurrence in the book of Daniel, viz., chapter 11:31 and 8:11–13. Let us briefly refer to this latter chapter. In verse 13 it will be observed that two desolations are brought to view; the daily (desolation,) and the transgression of desolation. This fact is made so plain by Josiah Litch that we cannot do better than quote his language:*

“Ajụjụ ndị a na-apụta ozugbo, Ànyị nwere ike ịkọwa ihe ndị ahụ merenụ bụ, nke a ga-esi n’ime ha gụọ ụbọchị oge ndị a; ma ọ bụrụ na nke ahụ kwe omume, ànyị nwekwara ike ịmata mgbe ha mere? Anyị na-ajụ mbụ, Gịnị bụ—‘kwa ụbọchị’ (àjà) na—‘ihe arụ nke na-eme ka ebe tọgbọrọ n’efu’? A ga-achọpụta na e dere okwu ahụ, àjà, n’akwụkwọ mkpirisi: nke na-egosi na ọ bụ okwu agbakwunyere. A ga-achọpụtakwa otu ihe ahụ n’ebe ndị ọzọ okwu a pụtara n’akwụkwọ Daniel, ya bụ, isi nke 11:31 na 8:11–13. Ka anyị kwuo ntakịrị banyere isi nke ikpeazụ a. N’amaokwu nke 13 a ga-ahụ na e wetara mbibi abụọ n’ihu anya; kwa ụbọchị (mbibi), na njehie nke mbibi. Josiah Litch mere ka eziokwu a doo anya nke ukwuu nke na anyị apụghị ime ihe ka mma karịa ikwupụta okwu ya dị ka o si kwuo:*”

"—The daily sacrifice is the present reading of the text; but no such thing as sacrifice is found in the original. This is acknowledged on all hands. It is a gloss or construction put upon it by the translators. The true reading is, "the daily and the transgression of desolation;" daily and transgression being connected together by "and" the daily desolation and the transgression of desolation. They are two desolating powers which were to desolate the Sanctuary and the host.'

“—Àjà a na-achụ kwa ụbọchị bụ ọgụgụ e nyere ederede ahụ ugbu a; ma ọ dịghị ihe ọbụla dị ka àjà a na-achụ n’asụsụ mbụ. A na-ekweta nke a n’aka niile. Ọ bụ nkọwa agbakwunyere ma ọ bụ ihe ndị nsụgharị tinyere n’elu ya. Ọgụgụ ziri ezi bụ, “nke kwa ụbọchị na njehie nke mbibi;” nke kwa ụbọchị na njehie ka ejikọrọ ọnụ site n’okwu “na”—mbibi nke kwa ụbọchị na njehie nke mbibi. Ha bụ ike mbibi abụọ ndị ga-ebibi Ebe Nsọ na ndị agha.’”

"From this it is evident that the —daily,' can have no reference to the Jewish worship to which it has been applied by the older and more prevalent opinion; and this is further evident from the consideration that if these periods, taken either literally or figuratively, be dated from any taking away of this worship, they do not bring us to any event whatever worthy of note.

“Site na nke a, o doro anya na ‘kwa-ụbọchị,’ apụghị inwe ntụaka ọ bụla n’ofufe ndị Juu nke e tinyeworo ya n’ọrụ site n’echiche ochie ahụ nke juru ebe nile; ma nke a ka na-apụta ìhè karịa site n’ịtụle na ọ bụrụ na e debere oge ndị a, ma a were ha n’ezie ma ọ bụ n’ihe nnọchianya, malite n’iwepụ ofufe a n’ụzọ ọ bụla, ha adịghị eduga anyị n’ihe omume ọ bụla kwesiri ka a rịba ama.”

"The daily and the abomination then, are two desolating powers which were to oppress the church: can we ascertain what these powers are? We have only to adopt William Miller's method of reasoning on this point to arrive at the same conclusion with him. He says:

“Ya mere kwa ụbọchị na ihe arụ ahụ, ya mere, bụ ike abụọ na-ebibi ihe nke ga-emegbu nzukọ: anyị nwere ike ịchọpụta ihe ike ndị a bụ? Ihe anyị ga-eme naanị bụ ịnakwere usoro echiche William Miller n’ebe a ka anyị wee ruo n’otu nkwubi-okwu ahụ o ruru. Ọ sịrị:”

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

> "—Agụrụ m n’ihu, ma enweghị m ike ịchọta ebe ọ bụla ọzọ a hụrụ if [the daily] ma e wezụga naanị n’akwụkwọ Daniel. Mgbe ahụ [site n’enyemaka nke concordance] ewere m okwu ndị ahụ nke guzo n’ihe jikọrọ ya, —take away;' —he shall take away the daily'; —from the time that the daily shall be taken away'; wdg. Agụrụ m n’ihu ma chee na agaghị m ahụ ìhè ọ bụla banyere akụkụ Akwụkwọ Nsọ ahụ. N’ikpeazụ, erutere m 2 Thessalonians 2:7, 8, —For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed.'&c. Ma mgbe m rutere n’akụkụ Akwụkwọ Nsọ ahụ, O, lee ka eziokwu ahụ siri doo anya ma dị ebube! Ọ dị ebe ahụ! Nke ahụ bụ —the daily!' Ọfọn, ugbu a, gịnị ka Pọl pụtara site na —he who now letteth' ma ọ bụ hindereth? Site na —the Man of Sin,' na —the wicked,' a na-ekwu maka Popery. Ọfọn, gịnị bụ ihe ahụ nke na-egbochi ka e kpughee Popery? Gịnịkwa ọzọ ma ọ bụghị Paganism. Ya mere, —the daily' ga-apụta Paganism.'+"

> "We see from Daniel 8, that it is the little horn, which succeeded the goat, or Grecian empire, that takes away the —daily;' and it is the only power brought to view after the division of Alexander's kingdom down to the time when the Sanctuary should be cleansed at the end of the 2300 days. This little horn we have in its proper place showed to be Rome taken as a unit, corresponding with the fourth kingdom of Daniel's other visions. Now it is a fact that a change did take place in the Roman power from Paganism to Papacy. Paganism from the days of the Assyrian kings down to the time of its modification into Popery, had been the daily, or as Professor Whiting renders it, —the continual' desolation, by which Satan had stood up against the cause of Jehovah. In its priests, its altars and its sacrifices, it bore resemblance to the Levitical form of Jehovah's worship; but when the Levitical gave place to the Christian form of worship, Satan, in order to successfully oppose the work, must change also his form of opposition; hence the temples, altars and statues of Paganism are baptized into the blasphemies of Popery.

> “Anyị na-ahụ site na Daniel 8, na ọ bụ obere mpi ahụ, nke nọchiri ehi, ma ọ bụ alaeze Gris, ka na-ewepụ —kwa ụbọchị;’ ma ọ bụkwa naanị ike e mere ka a hụ mgbe e kewasịrị alaeze Alexander ruo n’oge a ga-asachapụ Ebe Nsọ na njedebe nke ụbọchị 2300 ahụ. Obere mpi a ka anyị, n’ebe ya ziri ezi, gosiri na ọ bụ Rom a tụlere dị ka otu ngụkọta, nke kwekọrọ na alaeze nke anọ n’ọhụụ ndị ọzọ nke Daniel. Ugbu a, ọ bụ eziokwu na mgbanwe mere n’ike Rom site n’ekpere arụsị gaa n’Ọchịchị Pope. Ekpere arụsị, site n’ụbọchị ndị eze Asiria ruo n’oge a gbanwere ya bụrụ Popery, abụrụla ihe ahụ a na-akpọ daily, ma ọ bụ, dịka Prọfesọ Whiting si sụgharịa ya, —mbibi ahụ na-adịgide adịgide,’ nke Setan ji guzoro imegide ihe gbasara Jehova. N’ime ndị nchụàjà ya, ebe ịchụàjà ya, na àjà ya, ọ yiri ụdị ofufe Livịtịkal nke Jehova; ma mgbe ụdị ofufe Livịtịkal nyere ọnọdụ nye ụdị ofufe Ndị Kraịst, Setan, iji nwee ihe ịga nke ọma n’imegide ọrụ ahụ, aghaghịkwa ịgbanwe ụdị mmegide ya; ya mere, e mere ka ụlọ arụsị, ebe ịchụàjà, na oyiyi nke ekpere arụsị bụrụ ndị e tinyere n’ime nkwulu megide Chineke nke Popery.”

> "But the daily, Paganism, is said in the prophecy, to have a sanctuary, and the place of its sanctuary was to be cast down. That a sanctuary is frequently connected with idolatry and heathenism, as the place of its devotion and worship, is evident from the following scriptures: Isaiah 16:12; Amos 7:9, 13, margin. Ezekiel 28:18. Concerning the sanctuary of the daily of Daniel 8, we offer the following from Apollos Hale:*

> “Ma a na-ekwu n’amụma ahụ na kwa-ụbọchị ahụ, ya bụ, Ikpere arụsị, nwere ebe nsọ, nakwa na a ga-atụda ebe nke ebe nsọ ya. Na a na-ejikọta ebe nsọ ugboro ugboro na ikpere arụsị na ikpere chi ndị mba ọzọ, dị ka ebe nrara onwe ya nye na ofufe ya, pụtara ìhè site n’Akwụkwọ Nsọ ndị a: Aịzaya 16:12; Emọs 7:9, 13, n’akụkụ. Ezekiel 28:18. Banyere ebe nsọ nke kwa-ụbọchị ahụ dị na Daniel 8, anyị na-enye ihe ndị a sitere n’aka Apollos Hale:*”

"—What can be meant by the —sanctuary' of Paganism? Paganism, and error of every kind, have their sanctuaries, as well as truth. These are the temples or asylums consecrated to their service. Some particular and renowned temple of Paganism may, then, be supposed to be here spoken of. Which of its numerous distinguished temples may it be? One of the most magnificent specimens of classic architecture is called the Pantheon. Its name signifies the —temple or asylum of all the gods.' The place of its location is Rome.+ The idols of the nations conquered by the Romans were sacredly deposited in some niche or department of this temple, and in many cases became objects of worship by the Romans themselves. Could we find a temple of Paganism that was more strikingly —his sanctuary.'"

“—Gịnị ka a pụrụ ịghọta na e bu n’obi site n’—ebe nsọ’ nke Paganism? Paganism, na njehie nke ụdị ọ bụla, nwekwara ebe nsọ ha, dịka eziokwu nwekwara. Ndị a bụ ụlọ nsọ ma ọ bụ ebe mgbaba ndị e doro nsọ nye ije ozi ha. N’ihi ya, a pụrụ iche na a na-ekwu ebe a banyere otu ụlọ nsọ pụrụ iche nke ama ama nke Paganism. Olee nke n’ime ọtụtụ ụlọ nsọ ya ndị a ma ama ka ọ pụrụ ịbụ? Otu n’ime ihe atụ kachasị ebube nke ụkpụrụ ụlọ oge ochie a na-akpọ Pantheon. Aha ya pụtara —ụlọ nsọ ma ọ bụ ebe mgbaba nke chi niile.’ Ebe ọ dị bụ Rome.+ A na-edobe arụsị nke mba ndị Rom meriri n’ụzọ dị nsọ n’ime ụfọdụ oghere ma ọ bụ ngalaba nke ụlọ nsọ a, ma n’ọtụtụ ọnọdụ ha ghọrọ ihe ndị Rom onwe ha na-efe. À pụrụ ịchọta ụlọ nsọ nke Paganism nke ga-egosi nke ọma karị ịbụ —ebe nsọ ya.’”

"Having now ascertained that the daily is Paganism, and the transgression of desolation, or —the abomination that maketh desolate,' is the Papacy, and that the especial sanctuary of Paganism was the Pantheon, and that the —place' of its location was Rome, we inquire further.

Ugbu a ebe anyị achọpụtala na “daily” bụ ikpere arụsị, na mmehie nke nkpọnkpọ, ma ọ bụ—“ihe arụ ahụ nke na-eme ka ọ bụrụ nkpọnkpọ,” bụ Papacy, na ebe nsọ pụrụ iche nke ikpere arụsị bụ Pantheon, na na “ebe” ọnọdụ ya dị bụ Rome, anyị na-ajụgharịkwu.

"1. Was Paganism —taken away' by the Roman civil power? The following statement of an important and well-known fact in the history of the church and world, we think answers to the prophecy. It refers to Constantine the first Christian emperor, and says:

“1. Ọ̀ bu ikike ọchịchị ime obodo nke Rom ka ‘wepụrụ’ Okpukpe Ndị Na-ekpere arụsị? Anyị chere na nkwupụta sochirinụ banyere eziokwu dị mkpa ma a ma ama nke ọma n’akụkọ ihe mere eme nke ụka na nke ụwa, na-aza amụma ahụ. Ọ na-ezo aka n’ebe Constantine, eze ukwu mbụ nke Ndị Kraịst, nọ, ma sị:”

"—His first act of government was the dispatch of an edict throughout the empire, exhorting his subjects to embrace Christianity.'++

“—Omume mbụ ya n’ịchị ọchịchị bụ izipu iwu n’alaeze ukwu ahụ dum, na-agba ndị ọ na-achị ume ka ha nabata Iso Ụzọ Kraịst.”++

"2. Was Rome the city or place of his sanctuary, (the Pantheon,) cast down by the authority of the State? The following extract answers:

“2. Ọ̀ bụ̀ Rome ka e mere obodo ma ọ bụ ebe nsọ ya, (Pantheon,) ka e jiri ikike nke Ọchịchị kwatuo? Nkọwa a na-esonụ na-aza:”

"—The death of the last rival of Constantine had sealed the peace of the empire. Rome was once more the undisputed queen of nations. But, in that hour of elevation and splendor, she had been raised to the edge of a precipice. Her next step was to be downward and irrecoverable. The change of the government to Constantinople still perplexes the historian. It was an act in direct repugnance to the whole course of the ancient and honorable prejudices of the Roman mind. It was the work of no luxurious Asiatic, devoted to the indulgences of eastern customs and climates, but an iron conqueror, born in the west, and contemptuous, like all Romans, of the habits of the orientals; it was the work of a keen politician, yet it was impolitic in the most palpable degree. Yet Constantine abandoned Rome, the great citadel and throne of the Caesars, for an obscure corner of Thrace, and expended the remainder of his vigorous and ambitious life in the double toil of raising a colony into the capital of his empire, and degrading the capital into the feeble honors and humiliated strength of a colony.'*

"—Ọnwụ nke onye iro ikpeazụ nke Constantine emechiela udo nke alaeze ukwu ahụ. Rome abụrụla ọzọ eze nwanyị nke mba niile nke a na-adịghị agbagha agbagha. Ma, n’oge ahụ nke ibuli elu na ịma mma, e buliela ya ruo n’ọnụ ugwu dara ogbu. Nzọụkwụ ya ọzọ ga-abụ nke ịrịda ala, nke a gaghịkwa enwe ike iweghachite. Mgbanwe nke ọchịchị gaa Constantinople ka na-eme ka onye ọkọ akụkọ ihe mere eme nọrọ n’ọnọdụ mgbagwoju anya. Ọ bụ omume nke guzoro n’ime mmegide kpọmkwem megide usoro dum nke ajọ mbunobi ochie ma dị nsọpụrụ nke uche Rome. Ọ bụghị ọrụ nke onye Asia nke hụrụ ndụ okomoko n’anya, nke raara onwe ya nye n’ime ntụrụndụ nke omenala na ihu igwe nke ọwụwa anyanwụ, kama nke onye mmeri ígwè, a mụrụ n’ọdịda anyanwụ, onye ledara anya, dị ka ndị Rom niile, n’omume ndị ndị Ọwụwa Anyanwụ; ọ bụ ọrụ nke onye ndọrọ ndọrọ ọchịchị nwere nghọta dị nkọ, ma n’agbanyeghị nke ahụ ọ bụ ihe na-enweghị amamihe ndọrọ ndọrọ ọchịchị n’ogo kachasị pụta ìhè. Ma Constantine hapụrụ Rome, nnukwu ebe mgbaba siri ike na ocheeze nke ndị Caesar, maka akụkụ dị omimi nke Thrace, ma mefuo ihe fọdụrụ n’ime ndụ ya siri ike na nke jupụtara n’ọchịchọ ịdị ukwuu n’ọrụ mgbalị abụọ a: ibuli otu ógbè obibi bụrụ isi obodo nke alaeze ukwu ya, na iweda isi obodo ahụ ka ọ bụrụ n’nsọpụrụ adịghị ike na ike e wedara ala nke ógbè obibi.'*

"This record from the pen of the historian is too plain to need comment. The place of his sanctuary was cast down, says the prophecy; and after a statement of facts like the above, the most fastidious in prophetic interpretation must be satisfied of its application.

“Ndekọ a sitere n’aka onye na-ede akụkọ ihe mere eme doro anya nke ukwuu nke na ọ dịghị achọ nkọwa. Ebe nsọ ya ka a tụfuru n’ala, ka amụma ahụ na-ekwu; ma mgbe e nyochachara eziokwu ndị dị ka ndị a e kwupụtara n’elu, ọbụna ndị kacha akpachapụ anya n’ịkọwa amụma aghaghị ịnata na e mezuwo ya n’ihe ahụ.”

"From the time that the daily shall be taken away, and the abomination that maketh desolate set up there shall be a thousand two hundred and ninety days. Blessed is he that waiteth and cometh to the thousand three hundred five and thirty days. With the facts before us that the daily is Paganism, that the abomination that maketh desolate is the Papacy, that there was a change from the former to the latter in the Roman power, and by the authority of State we have but to inquire further when this took place in a manner to fulfill the prophecy; for if we can ascertain this, we have the starting point from which the prophetic periods in the text before us are to be dated. Therefore,

“Site n’oge a ga-ewepu ihe a na-achụ kwa ụbọchị, ma guzobe ihe arụ ahụ nke na-eme ka ebe tọgbọrọ n’efu, a ga-enwe otu puku ụbọchị narị abụọ na iri itoolu. Ngọzi nādiri onye ahụ nke na-echere ma ruo otu puku ụbọchị narị atọ na iri atọ na ise. Ebe eziokwu ndị a doro anyị n’ihu, na ihe a na-achụ kwa ụbọchị bụ Ekpere arụsị, na ihe arụ ahụ nke na-eme ka ebe tọgbọrọ n’efu bụ Ọchịchị Pope, na mgbanwe sitere n’akụkụ mbụ gaa n’akụkụ nke ikpeazụ mere n’ike ọchịchị Rom, sitekwa n’ike ọchịchị Ala, ihe fọdụrụ anyị ime bụ ịjụgharị n’ihu mgbe nke a mere n’ụzọ ga-emezu amụma ahụ; n’ihi na ọ bụrụ na anyị enwee ike ịmata nke a nke ọma, anyị ga-enwe ebe mbido e si agụta oge amụma ndị dị n’akwụkwọ ahụ dị n’ihu anyị. Ya mere,”

> "3. When did the event referred to in the prophecy take place? Let it be observed, the question is not, when were the saints given into the hands of the Papacy, but when had the change of religion from Paganism to Papacy been so far effected as to make the latter the national religion, and place it in a condition to start upon its career. This, like all other great revolutions, was not the work of a moment. Its incipient workings were manifest long before. Paul said that even in his day the mystery of iniquity, the Man of Sin, the —abomination that maketh desolate,' was already at work. And it is in the light of this scripture that we must understand our Lord's words in Mathew 24:15, concerning the abomination of desolation, where he makes evident reference to Daniel 9:27. For although Paganism had not given place to the Papacy in the year 70 when Jerusalem was destroyed by the Romans we do understand that the power which then appeared modified somewhat in name and form, was the very power that should, as the abomination of desolation, wear out the saints and desolate the church of the Most High.

> “3. Olee mgbe ihe omume ahụ a kpọrọ n’amụma mere? Ka ewere nke a n’uche, ajụjụ ahụ abụghị, olee mgbe e nyere ndị nsọ n’aka ọchịchị Papacy, kama olee mgbe mgbanwe okpukpe site n’ekpere arụsị ruo n’ọchịchị Papacy ruru n’ókè nke mere ka nke ikpeazụ bụrụ okpukpe mba ahụ, ma tinye ya n’ọnọdụ ọ ga-esi bido ije ozi ya. Nke a, dị ka nnukwu mgbanwe ndị ọzọ niile, abụghị ọrụ nke otu ntabi anya. Ngagharị mbụ ya pụtara ìhè ogologo oge tupu ahụ. Pọl kwuru na ọbụna n’oge ya ihe omimi nke ajọ omume, Nwoke nke Mmehie, ‘ihe arụ ahụ nke na-eme ka e nwee ịla n’iyi,’ amalitelarị ịrụ ọrụ. Ọ bụkwa n’ìhè nke Akwụkwọ Nsọ a ka anyị ga-aghọta okwu nke Onyenwe anyị dị na Mathew 24:15, banyere ihe arụ nke ịla n’iyi, ebe ọ na-ezo aka n’ụzọ doro anya na Daniel 9:27. N’ihi na, ọ bụ ezie na ekpere arụsị enyebeghị ọchịchị Papacy ọnọdụ ya n’afọ 70 mgbe ndị Rom bibiri Jerusalem, anyị na-aghọta na ike ahụ nke pụtara n’oge ahụ, ọ bụ ezie na aha ya na ọdịdị ya gbanwere ntakịrị, bụ nnọọ ike ahụ nke ga-abụ, dịka ihe arụ nke ịla n’iyi, ike na-agwụ ndị nsọ ma meekwa ka nzukọ nke Onye Kasị Elu tọgbọrọ n’efu.”

"Up to the time of the conversion of Clovis, king of France, which took place in 496, the French and other nations of western Rome were Pagan; but subsequent to that event the efforts to convert idolaters to Christ were crowned with great success. It is said that the conversion of Clovis gave rise to the custom of addressing the French monarch with the titles of Most Christian Majesty and Eldest Son of the Church.+ Between that time and A.D. 508 by "alliances," "capitulations" and conquests, "the Avborici," the "Roman garrisons in the west," Brittany, the Burgundians and the Visigoths, were brought into subjection.'++

“Ruo n’oge ntụgharị nke Clovis, eze France, bụ nke mere n’afọ 496, ndị France na mba ndị ọzọ nke Rome ọdịda anyanwụ bụ ndị ọgọ mmụọ; ma mgbe ihe omume ahụ gasịrị, mgbalị a gbara ịtụgharị ndị na-ekpere arụsị ka ha bịa n’ebe Kraịst nọ jiri nnukwu ihe ịga nke ọma kpuo okpu. A na-asị na ntụgharị nke Clovis mụtara omenala nke iji utu aha ndị a kpọọ eze France: Onye Kachasị Kraịst n’Ịdị Eze na Nwa Okpara mbụ nke Nzukọ-nsọ.+ N’etiti oge ahụ na A.D. 508, site n’“mmekọrịta,” “nkwekọrịta isiokwu” na mmeri agha, “ndị Avborici,” “ndị agha nche Rome nọ n’ọdịda anyanwụ,” Brittany, ndị Burgundians na ndị Visigoths, e mere ka ha nọrọ n’okpuru ọchịchị.”’++

"—Paganism in the western Roman Empire, though it doubtless retarded the progress of the Christian faith, especially in those nations which were molested, as in the case of England, by the inroads of the barbarous clans, who continued idolaters, henceforth had not the power, if it had the disposition to suppress the Catholic faith, or to hinder the encroachments of the Roman Pontiff.

"—Okpukperechi n’Alaeze Rom nke ọdịda anyanwụ, ọ bụ ezie na o doro anya na ọ kpọchiri nwayọ ọganihu nke okwukwe Ndị Kraịst, karịsịa n’etiti mba ndị ahụ a na-enye nsogbu, dịka n’ihe banyere England, site n’ịbanye agha nke agbụrụ obi ọjọọ ndị ahụ, bụ ndị nọgidere bụrụ ndị na-ekpere arụsị, site ugbu a gaa n’ihu enweghịzi ike, ma ọ bụrụgodị na o nwere ọchịchọ ahụ, igbochi okwukwe Katọlik, ma ọ bụ igbochi mwakpo ndinyere nke Pontiff Rom."

"From that time, the Papal abomination was triumphant, so far as Paganism was concerned. Its future contests were with the other Christian sects, who were always treated as heretics; and with princes who were always treated as rebels or dividers of the body of Christ. The prominent powers of Europe gave up their attachment to Paganism only to perpetuate its abominations in another form; for Paganism needed only to be baptized to become Christian in the Catholic sense; and when the interests or vengeance of its presiding minister made the demand, their possessions and thrones,—perhaps their lives,—must be laid on the altar. SS

“Site n’oge ahụ gaa n’ihu, ihe arụ Papal meriri emeri, ruo n’ókè metụtara Ikperechi arụsị. Agha ya ndị ga-esote bụ megide òtù dị iche iche ndị ọzọ nke Ndị Kraịst, ndị a na-emeso mgbe niile dị ka ndị jụrụ okwukwe; ma bụrụkwa megide ndị isi ọchịchị, ndị a na-emeso mgbe niile dị ka ndị nnupụisi ma ọ bụ ndị na-ekewa ahụ Kraịst. Ike ọchịchị ndị pụtara ìhè nke Europe hapụrụ njikọ ha na Ikperechi arụsị naanị ka ha wee mee ka ihe arụ ya dịgide n’ụdị ọzọ; n’ihi na Ikperechi arụsị chọrọ naanị ka e mee ya baptism ka ọ bụrụ nke Kraịst n’echiche Katọlik; ma mgbe ọdịmma ma ọ bụ mmegwara nke onye ozi ya na-achị achị mere ka a rịọ ya, a ghaghị idobe akụnụba ha na ocheeze ha,—ma eleghị anya ndụ ha,—n’elu ebe ịchụàjà. SS”

"* Prophetic Exposition, Volume 1, 127.

"* Nkọwa Amụma, Mpịakọta nke 1, 127.

"+ Goodrich's Universal Hist. and Gutherie's Geog.'

"+ Akụkọ Ihe Mere Ụwa Nile nke Goodrich na Geography nke Gutherie."

"+ Mosheim Christian History, Volume 1, 132, 133.

+ Akụkọ Ihe Mere Eme nke Ndị Kraịst nke Mosheim, Mpịakọta 1, 132, 133.

"In England, Arthur, the first Christian king, founded the Christian worship on the ruins of the Pagan.* Rapin, who claims to be more exact in the chronology of events in his history, states that he was elected monarch of Britain in 508. Book 2, 129.

“N’ala England, Arthur, eze mbụ nke Ndị Kraịst, tọrọ ntọala ofufe Ndị Kraịst n’elu mkpọmkpọ ebe nke ofufe ndị ọgọ mmụọ.* Rapin, onye na-ekwu na ya ziri ezi karịa n’ịtụ oge ihe ndị mere eme n’akụkọ ihe mere eme ya, na-ekwu na a họpụtara ya eze Britain n’afọ 508. Akwụkwọ nke 2, 129.

"What was the condition of the See of Rome at this time? —Symmachus was Pope from 498 or 9 to 514. His pontificate was distinguished by these remarkable circumstances and events:

"Gịnị ka ọnọdụ Ụlọ Nsọ Rome dị n’oge a? —Symmachus bụ Pope site n’afọ 498 ma ọ bụ 499 ruo 514. E ji ọnọdụ na ihe omume ndị a pụrụ iche mara oge ọchịchị ya dịka Pope:"

"1. He —left Paganism' when he entered the —church of Rome.'

“1. Ọ —hapụrụ Ikpere arụsị’ mgbe ọ banyere n’—ụka Rome.’”

"2. He found his way to the Papal chair by striving with his competitor even unto blood. Du Pin.

“2. O chọtara ụzọ ya ruo n’oche Papal site n’ịlụso onye asọmpi ya ọgụ ọbụna ruo n’ịwụfu ọbara. Du Pin.

"3. By the adulation paid to him as the successor of St. Peter.

“3. Site n’ịtụ ya ụtụ otuto dịka onye nọchiri St. Peter.”

"4. By the excommunication of the Emperor Anastasius.+

"4. Site n’ịchụpụ n’ọgbakọ nke Eze Ukwu Anastasius.+"

"—How much,' says Mosheim, —the opinions of some were favorable to the lordly demands of the Roman Pontiffs, may be easily imagined from an expression of Ennodius, that infamous and extravagant flatterer of Symmachus, who was a prelate of ambiguous fame. This parasitical panegyrist, among other impertinent assertions maintained that the Pontiff was constituted judge in the place of God, which he filled as the Vicegerent of the Most High.'++

“—Ole,' ka Mosheim na-ekwu, —ókè echiche nke ụfọdụ siri kwado ọchịchọ ịchị isi nke ndị Pontiff Rom, a pụrụ ịtụ anya ya nfe site n’okwu Ennodius, onye ahụ a ma ama n’ịkwa otuto n’ụgha na n’ịgabiga ókè nye Symmachus, bụ́ onye ụkọchukwu aha ya jupụtara n’amaghị ama. Onye a na-eto otuto n’ụzọ ire ure, n’etiti nkwupụta ndị ọzọ na-enweghị isi, kwusiri ike na e guzobere Pontiff ka ọ bụrụ onyeikpe n’ọnọdụ Chineke, nke ọ jupụtara dịka Onye nnọchi anya nke Onye Kachasị Elu.’++”

"By the strength secured to the Catholic cause in the west, by these successes, and the agency of the vicars, and other agents of the See of Rome, the Papal party in Constantinople were —placed' in a position to justify open hostilities in behalf of their master at Rome. In 508 the whirlwind of fanaticism and civil war swept in fire and blood through the streets of the eastern capital.'

“Site n’ike e mere ka okwu Katọlik guzosie ike n’ọdịda anyanwụ, site n’ihe ịga nke ọma ndị a, na site n’ọrụ ndị nnọchi anya pope na ndị ọrụ ndị ọzọ nke Ocheeze Rom, e ‘debere’ òtù ndị na-akwado Pope nọ na Constantinople n’ọnọdụ nke ga-eme ka ha nwee ike ịkwado mmegide agha n’ihu ọha n’aha onye nwe ha nọ na Rom. N’afọ 508, ifufe oke nke ịkpọasị okpukpe na agha obodo zara n’ọkụ na ọbara n’okporo ámá nke isi obodo ọwụwa anyanwụ ahụ.”

"Gibbon, under the years 508–514, speaking of the commotions in Constantinople, says —The statues of the emperor were broken, and his person was concealed in a suburb, till, at the end of three days, he dared to implore the mercy of his subjects. [Popery is triumphant.] Without his diadem, and in the posture of a suppliant, Anastasius appeared on the throne of the circus. The Catholics, before his face, rehearsed the genuine Trisagion; they exulted in the offer which he proclaimed by the voice of a herald, of abdicating the purple; they listened to the admonition, that, since all could not reign, they should previously agree in the choice of a sovereign; and they accepted the blood of two unpopular ministers, whom their master, without hesitation, condemned to the lions. These furious but transient seditions were encouraged by the success of Vitalian, who with his army of Huns and Bulgarians, for the most part idolaters, declared himself the champion of the Catholic faith. In this pious rebellion he depopulated Thrace, besieged Constantinople, exterminated sixty-five thousand of his fellow Christians, till he obtained the recall of the bishops, the satisfaction of the Pope, and the establishment of the council of Chalcedon, an orthodox treaty, reluctantly signed by the dying Anastasius, and more faithfully performed by the uncle of Justinian. And such was the event of the first of the religious wars which have been waged in the name, and by the disciples, of the God of Peace." SS

Gibbon, n’afọ 508–514, mgbe ọ na-ekwu maka ọgba aghara ndị mere na Constantinople, sịrị—A kụrisịrị ihe oyiyi nke eze ukwu ahụ, e zoro onwe ya n’otu ime obodo dị nso, ruo mgbe, na njedebe nke ụbọchị atọ, o jiri obi ike rịọ ebere n’aka ndị ọ na-achị. [Popery na-emeri emeri.] N’enweghị okpueze ya, ma n’ọnọdụ onye na-arịọ ebere, Anastasius pụtara n’ocheeze nke ebe egwuregwu circus. Ndị Katọlik, n’ihu ya, kwughachiri ezi Trisagion ahụ; ha ṅụrịrị ọṅụ n’ihe o nyere site n’okwupụta onye nkwusa ozi, nke ịhapụ uwe-acha-odo-eze ahụ; ha gere ntị ná ndụmọdụ ahụ, na ebe ọ bụ na ọ bụghị mmadụ nile pụrụ ịchị, ha kwesịrị ibu ụzọ kwekọọ n’ịhọpụta onye ọchịchị; ha wee nabata ọbara nke ndị ozi abụọ a na-adịghị amasị mmadụ, ndị nna ha ukwu, n’enweghị ịla azụ, mara ikpe ka e nye ha ọdụm. Ọgba aghara ndị a dị oke iwe ma bụrụkwa nke na-adịru nwa oge ka ihe ịga nke ọma Vitalian kpaliri, onye ya na ndị agha Huns na Bulgarians ya, ndị ka ukwuu n’ime ha bụ ndị na-ekpere arụsị, kwupụtara onwe ya dịka onye na-agbachitere okwukwe Katọlik. N’ime nnupụisi a nke nsọ, o mere ka Thrace ghara inwe ndị bi na ya, o nọchibidoro Constantinople, o bibiri puku mmadụ iri isii na ise nke ndị Kraịst ibe ya, ruo mgbe o nwetara ịkpọghachi ndị bishọp, imeju Pope afọ, na iguzobe kansụl nke Chalcedon, nkwekọrịta okwukwe ziri ezi, nke Anastasius na-anwụ anwụ bịanyere aka na ya n’obi adịghị ya mma, ma nke nwanne nna Justinian mezuru n’ezi ntụkwasị obi karịa. Ma otu a ka ihe si pụta n’agha okpukpe mbụ ahụ nke a lụrụ n’aha, nakwa site n’aka ndị na-eso ụzọ, nke Chineke nke Udo. SS

"With the following extract from Appollos Hale, we close the testimony on this point: —We now invite our modern Gamaliels to take a position with us in the place of the sanctuary of Paganism (since claimed as the "patrimony of St. Peter") in 508. We look a few years into the past, and the rude Paganism of the northern barbarians is pouring down upon the nominally Christian empire of Western Rome—triumphing everywhere—and its triumphs everywhere distinguished by the most savage cruelty. . . . The empire falls and is broken into fragments. One by one the lords and rulers of these fragments, abandon their Paganism and profess the Christian faith. In religion the conquerors are yielding to the conquered. But still Paganism is triumphant. Among its supporters there is one stern and successful conqueror. (Clovis.) But soon he also bows before the power of the new faith and becomes its champion. He is still triumphant, but, as a hero and conqueror, reaches the zenith at the point we occupy, A.D. 508.

“Site n’ihe odide a sitere n’aka Appollos Hale, anyị mechiri àmà banyere isi okwu a: —Ugbu a anyị na-akpọ ndị Gamaliel nke oge a ka ha were ọnọdụ soro anyị n’ebe nsọ nke Okpukpe ndị ọgọ mmụọ nọbu (nke a na-ekwu ugbu a na ọ bụ “nketa St. Peter”) n’afọ 508. Anyị na-eleghachi anya afọ ole na ole gara aga, ma Okpukpe ndị ọgọ mmụọ nke obi ọjọọ nke ndị barbarian nke ugwu na-ada dịka iyi n’elu alaeze Western Rome nke na-aza aha Ndị Kraịst—na-emeri n’ebe niile—ma mmeri ha n’ebe niile na-apụta ìhè site n’oké obi ọjọọ kacha njọ. . . . Alaeze ahụ dara, e wee tiwaa ya bụrụ iberibe. Otu n’otu, ndị nwe na ndị ọchịchị nke iberibe ndị a hapụrụ Okpukpe ndị ọgọ mmụọ ha ma kwupụta okwukwe Ndị Kraịst. N’ihe banyere okpukpe, ndị meriri emeri na-enyefe onwe ha n’aka ndị e meriri. Ma n’agbanyeghị nke a, Okpukpe ndị ọgọ mmụọ ka na-enwe mmeri. N’etiti ndị na-akwado ya, e nwere otu onye mmeri siri ike ma nwee ihe ịga nke ọma. (Clovis.) Ma n’oge na-adịghị anya, ya onwe ya kwa na-ehulata n’ihu ike nke okwukwe ọhụrụ ahụ ma bụrụ onye na-alụ ọgụ n’akụkụ ya. Ọ ka na-enwe mmeri, ma, dịka dike na onye mmeri, ọ rutere n’elu kachasị elu n’ebe anyị guzo, A.D. 508.”

"—In or near the same year, the last important subdivision of the fallen empire is publicly, and by the coronation of its triumphant —monarch' Christianized.

“N’ime ma ọ bụ nso n’afọ ahụ kwa, nkewa ikpeazụ dị mkpa nke alaeze ukwu ahụ dara ada ka e mere ka ọ bụrụ nke Ndị Kraịst n’ihu ọha, ma site n’echichi eze nke ‘onye-ọchịchị’ ya meriri emeri.”

"—The pontiff for the period on which we stand is a recently converted Pagan. The bloody contest which placed him in the chair was decided by the interposition of an Arian king. He is bowed to and saluted as filling —the place of God on earth.' The senate is so far under his power, that, on suspicion that the interests of the See of Rome demand it, they excommunicate the emperor. . . . In 508 the mine is sprung beneath the throne of the Eastern Empire. The result of the confusion and strife it occasions is the humiliation of its rightful lord. Now the question is, at what time was Paganism so far suppressed, as to make room for its substitute and successor, the Papal abomination? When was this abomination placed in a position to start on its career of blasphemy and blood? Is there any other date for its being "placed," or "set up" in the room of Paganism, but 508? If the mysterious enchantress has not now brought all her victims within her power, she has taken her position, and some have yielded to the fascination.

“—Pontif nke oge a anyị nọ n’ime ya bụ onye Okpukperechi Ndị Ọgọ mmụọ gbanwere n’oge na-adịbeghị anya. Agha ọbara ahụ nke mere ka a tinye ya n’oche ahụ bụ site n’itinye aka nke eze Arian ka e kpebiri ya. A na-ehulata n’ihu ya ma na-ekele ya dịka onye na-ejupụta —ọnọdụ Chineke n’elu ụwa.’ Ụlọ omeiwu dị nnọọ n’okpuru ọchịchị ya, nke mere na, naanị n’echiche na ọdịmma Oche Rome chọrọ ya, ha na-achụpụ eze ukwu n’ọgbakọ. . . . N’afọ 508, a gbawara olulu mgbawa n’okpuru ocheeze nke Alaeze Ukwu Ọwụwa Anyanwụ. Ihe si n’ọgbaaghara na esemokwu nke a kpatara pụta bụ iweda onye nwe ya ziri ezi n’ala. Ugbu a ajụjụ bụ, n’oge ole ka e wedara Okpukperechi Ndị Ọgọ mmụọ ala nke ukwuu, nke ga-eme ka ohere dịrị onye nọchiri ya na onye ga-anọchi ya, ihe arụ Papal ahụ? Olee mgbe ka e debere ihe arụ a n’ọnọdụ nke ga-eme ka ọ malite ije ya nke nkwulu Chineke na ọbara? È nwere ụbọchị ọzọ ọ bụla maka ịbụ “e debere” ya, ma ọ bụ “e guzobere” ya n’ọnọdụ Okpukperechi Ndị Ọgọ mmụọ, ma e wezụga 508? Ọ bụrụ na nwanyị amoosu omimi ahụ emebughị ka ndị ọ na-achụ aja niile bịa n’okpuru ike ya ugbu a, o werela ọnọdụ ya, ụfọdụkwa enyela onwe ha n’ike ndọta ya.”

"The others are at length subdued, —and kings, and peoples and multitudes, and nations, and tongues,' are brought under the spell which prepares them, even while —drunken with the blood of the martyrs of Jesus,' to —think they are doing God service,' and to fancy themselves the exclusive favorites of heaven, while becoming an easier and richer prey for the damnation of hell'*

“Ndị ọzọ, n’ikpeazụ, a na-emeri ha,—ma ndị eze, na ndị mmadụ, na ìgwè mmadụ, na mba dị iche iche, na asụsụ dị iche iche,’ a na-edobekwa ha n’okpuru amụma ahụ nke na-akwado ha, ọbụna mgbe ha nọ—‘n’ịṅụbiga mmanya ókè n’ọbara ndị àmà Jisọs,’ ka ha—‘chee na ha na-arụrụ Chineke ozi,’ ma were onwe ha bụrụ nanị ndị eluigwe hụrụ n’anya pụrụ iche, ebe ha n’otu oge ahụ na-aghọ anụrị dị mfe karị ma baa ụba karị nye ikpe ọmụma nke ọkụ mmụọ hel’*

"We have the date. The —daily' was taken away, and the abomination that maketh desolate set up in 508. Dating from this point the 1290 days or years terminate in 1798 where, as has already been shown, the civil power was stricken from the Pope by the arm of Buonaparte. The 1335 days bring us 45 full years this side of that event.

“Anyị nwere ụbọchị ahụ. E wepụrụ ‘ihe — kwa ụbọchị,’ ma guzobe ihe arụ nke na-eme ka ọ bụrụ nkịtị n’afọ 508. Site n’ịgụ oge malite n’ebe a, ụbọchị ma ọ bụ afọ 1290 ahụ na-eru njedebe n’afọ 1798, ebe, dị ka e gosiworị, e ji aka Buonaparte wepụrụ Pope ike ọchịchị obodo. Ụbọchị 1335 ahụ na-eweta anyị afọ 45 zuru ezu n’akụkụ a nke ihe omume ahụ.”

"But some may say, How is it that you make the periods terminate in the past? Does it not read that Daniel should rest and stand in his lot at the end of the days? Certainly; and we believe it. But what is it for Daniel to stand in his lot? This point will come under consideration when we come to an explanation of the passing of the time, and an examination of the events that did take place at the end of the days. Meanwhile we here cast anchor till another week." Review and Herald, January 28, 1858.

“Ma ụfọdụ pụrụ ikwu, Olee otú o si bụrụ na unu na-eme ka oge ndị ahụ kwụsị n’oge gara aga? Ọ̀ bụ na e dereghị na Daniel ga-ezu ike ma guzo n’ókè ya na njedebe nke ụbọchị ndị ahụ? N’ezie; anyị na-ekwere ya. Ma gịnị ka ọ bụ ka Daniel guzo n’ókè ya? A ga-atụle isi okwu a mgbe anyị bịara n’ịkọwa ịgafe nke oge ahụ, na n’inyocha ihe omume ndị mere n’ezie na njedebe nke ụbọchị ndị ahụ. Ka ọ dị ugbu a, anyị na-adọba arịlịka anyị ebe a ruo izu ọzọ.” Review and Herald, January 28, 1858.

Errors and Dangers of Prescott and Daniells; The Cities to Be Worked

Njehie na Ihe Ụjọ nke Prescott na Daniells; Obodo ndị A Ga-arụ Ọrụ n’ime Ha

(A. G. Daniells was elected president of the General Conference in 1901. This suggests that this document was written in 1910, a time when Mrs. White was very concerned about Daniells' neglect of the cities and his involvement in the controversy over the "Daily.")

(A họpụtara A. G. Daniells ka ọ bụrụ onye isi nke General Conference n’afọ 1901. Nke a na-egosi na e dere akwụkwọ a n’afọ 1910, oge mgbe Mrs. White nwere nnukwu nchegbu banyere ileghara obodo ukwu anya nke Daniells na itinye aka ya n’esemokwu gbasara “Daily.”)

Now, recently Steve Wohlberg was saying that he does not have to take a position on the Daily because Ellen White never had a position on the Daily, and if it is good enough for the prophetess to take that position, it is good enough for him.

Ugbu a, n’oge na-adịbeghị anya, Steve Wohlberg nọ na-ekwu na ọ dịghị ya mkpa iwere ọnọdụ ọ bụla banyere “Daily” n’ihi na Ellen White enweghị mgbe ọ bụla o were ọnọdụ banyere “Daily”; ma ọ bụrụ na o zuru ezu ka onye amụma nwanyị were ọnọdụ ahụ, o zuru ezu kwa maka ya.

Well, Ellen White did have a position on the Daily. She said the Millerites had the correct view of it, and she understood it was Paganism. She understood that when Paganism was taken away, the 1335 began; and, she understood that other views than that only produced darkness and confusion.

N’ezie, Ellen White nwere ọnọdụ doro anya banyere Daily. O kwuru na ndị Millerite nwere echiche ziri ezi banyere ya, ma o ghọtara na ọ bụ Ikpere arụsị. O ghọtarakwa na mgbe e wepụrụ Ikpere arụsị, 1335 malitere; ma o ghọtara na echiche ndị ọzọ na-abụghị nke ahụ naanị na-amịpụta ọchịchịrị na ọgba aghara.

And the one that you can demonstrate from the history of 1850 that was really isolated as bringing darkness and confusion is Crosier's view that the Daily represented Christ's Sanctuary ministry; so, I think she had an understanding what the Daily was, not only what it was but what it represented because, if you left that position, you go into darkness and confusion.

Ma nke a ị pụrụ igosi site n’akụkọ ihe mere eme nke afọ 1850, nke e kewapụrụ n’eziokwu ya dịka nke na-ebute ọchịchịrị na mgbagwoju anya, bụ echiche Crosier na “Daily” ahụ nọchiri anya ozi Kraịst n’Ụlọ Nsọ; ya mere, echere m na o nwere nghọta banyere ihe “Daily” ahụ bụ, ọ bụghị naanị ihe ọ bụ kamakwa ihe ọ nọchiri anya ya n’ihi na, ọ bụrụ na i si n’ọnọdụ ahụ pụọ, ị ga-abanye n’ọchịchịrị na mgbagwoju anya.

But, in 1910 Ellen White also rebuked the General Conference President and W. W. Prescott for pushing this same view as Crosier's.

Ma, n’afọ 1910, Ellen White kwaara Onyeisi Nzukọ Ukwu na W. W. Prescott mba n’ihi ịkwado otu echiche a ahụ nke Crosier.

And no historian is going to argue that Prescott and Willie White and A. G. Daniells, that when they were pushing the Daily, they were pushing the idea that the Daily represented Christ's Sanctuary ministry. Everyone knows that.

Ọ dịghịkwa onye ọkà mmụta akụkọ ihe mere eme ga-arụ ụka na Prescott na Willie White na A. G. Daniells, na mgbe ha na-akwado Daily, na ha na-akwado echiche ahụ na Daily nọchiri anya ozi ije ozi Kraịst n’ebe nsọ Ya. Onye ọ bụla maara nke ahụ.

But, you have got the entire article here from Manuscript Releases, volume 20.

Ma, ị nwere isiokwu ahụ dum ebe a site na *Manuscript Releases*, olu nke 20.

When was this released? Well, it was released in 1988; so, it is available for students of Adventism to consider in 1988.

Kedu mgbe a wepụtara nke a? Ọfọn, e wepụtara ya n’afọ 1988; ya mere, ọ dịrị ndị na-amụ Adventism n’afọ 1988 ka ha tụlee ya.

When did Willie White and Prescott and Daniells establish the false view of the Daily in Adventism? From 1919 to 1931 is when they accomplished their work. By 1931, forget about it!! Adventism is going to teach that the Daily represents Christ's Sanctuary ministry because they have accepted the interpretation of the Scriptures that comes from apostate Protestantism and Catholicism. And from this point on, the Daily is identified as Christ's Sanctuary ministry.

Kedu mgbe Willie White na Prescott na Daniells guzobere echiche ụgha banyere Nkwaa kwa ụbọchị n’ime Adventism? Site n’afọ 1919 ruo 1931 ka ha rụzuru ọrụ ha. Ka ọ na-erule 1931, chefuo ya kpamkpam!! Adventism ga-akụzi na Nkwaa kwa ụbọchị na-anọchi anya ozi nke Kraịst n’ụlọ nsọ, n’ihi na ha anabatala nkọwa nke Akwụkwọ Nsọ nke si na Protestantism dapụrụ n’ezi okwukwe na Katọlik bịa. Ma site n’oge a gaa n’ihu, a na-amata Nkwaa kwa ụbọchị dị ka ozi nke Kraịst n’ụlọ nsọ.

Awe, there are some voices that are opposing this that know better, but the tide has totally turned from that point on.

N’eziokwu, e nwere ụfọdụ olu ndị na-emegide nke a ma mara nke ọma karịa otú ahụ, ma site n’oge ahụ gaa n’ihu, mmiri agbanweela kpamkpam.

And then in 1988, the Ellen White Estate releases for us this statement from 1910 at the very time the Daily was being agitated by Prescott, Daniells, and Willie White.

Ma n’afọ 1988, Ellen White Estate wee hapụpụtara anyị nkwupụta a sitere n’afọ 1910 n’oge ahụ kpọmkwem a na-akpalite okwu banyere Daily site n’aka Prescott, Daniells, na Willie White.

> "At this stage of our experience we are not to have our minds drawn away from the special light given [us] to consider at the important gathering of our conference. And there was Brother Daniells, whose mind the enemy was working;"

> “N’oge a nke ahụmịhe anyị, ekwesịghị ka a dọpụta uche anyị wepụ n’ìhè pụrụ iche e nyere [anyị] ka anyị tụlee ya n’ọgbakọ dị mkpa nke ogbako anyị. Ma e nwekwara Nwanna Daniells, onye iro nọ na-arụ ọrụ n’uche ya;”

What does that mean? What does it mean that the enemy is working your mind? It means the Holy Spirit is not working your mind.

Gịnị ka nke ahụ pụtara? Gịnị ka ọ pụtara na onye iro na-arụ ọrụ n’uche gị? Ọ pụtara na Mmụọ Nsọ adịghị arụ ọrụ n’uche gị.

> "...and your mind and Elder Prescott's mind were being worked by the angels that were expelled from heaven..."

> “…ma uche gị na uche Okenye Prescott ka ndị mmụọ ozi ahụ a chụpụrụ n’eluigwe nọ na-arụ ọrụ n’ime ha…”

> "Satan's work was to divert your minds that jots and tittles should be brought in which the Lord did not inspire you to bring in. They were not essential. But this meant much to the cause of truth. And the ideas of your minds, if you could be drawn away to jots or tittles, is a work of Satan's devising. To correct little things in the books written, you suppose would be doing a great work. But I am charged, Silence is eloquence."

> “Ọrụ Setan bụ ịdọpụ uche unu ka e wee webata obere mkpụrụedemede na nkọwa nta ndị ahụ Onyenwe anyị emeghị ka unu webata. Ha abụghị ihe dị mkpa. Ma nke a pụtara nnukwu ihe nye ihe kpatara eziokwu ahụ. Ma echiche nke uche unu, ma ọ bụrụ na a pụrụ idọpụ unu gaa n’ebe obere mkpụrụedemede ma ọ bụ nkọwa nta dị, bụ ọrụ sitere n’echiche aghụghọ Setan. Iji dozie obere ihe ndị dị n’akwụkwọ ndị e dere, unu na-eche na unu ga na-arụ nnukwu ọrụ. Ma e nyere m iwu sị, Ịgbachi nkịtị bụ ikwu okwu n’ụzọ kacha doo anya.”

They wanted to go into Uriah Smith's book, Thoughts on Daniel and Revelation, and remove what he said about the Daily being Paganism. That is why in this time period one of the men that is fighting against Willie White and Prescott and Daniells is a man named Larry Smith.

Ha chọrọ ịbanye n’akwụkwọ Uriah Smith, *Thoughts on Daniel and Revelation*, ma wepu ihe o kwuru banyere “Daily” dị ka Okpukperechi ndị ọgọ mmụọ. Ọ bụ ya mere, n’oge a, otu n’ime ndị ikom na-alụso Willie White na Prescott na Daniells ọgụ bụ nwoke a na-akpọ Larry Smith.

Who is Larry Smith? That is Uriah's son, and he knows what they want to do and he is standing with his dad: the Daily is Paganism.

Ònye bụ Larry Smith? Ọ bụ nwa Uriah, ọ makwaara ihe ha chọrọ ime, ọ na-eguzokwa n’akụkụ nna ya: Daily ahụ bụ Ikpere arụsị.

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

> “A ga m asị, Kwụsịnụ ịchọ mmejọ n’ihe niile. Ọ bụrụ na nzube a nke ekwensu ga-enwe ike imezu, mgbe ahụ ọ na-egosi unu na a ga-ele ọrụ unu anya dịka ihe kacha ịtụnanya n’echiche e si chepụta ya. Ọ bụ atụmatụ onye iro ahụ ka ewebata akụkụ niile e chere na ha bụ ihe a pụrụ ịjụ n’ebe ụdị uche nile na-adịghị ekwenye.”

> "And what then? The very work that pleases the devil would come to pass. There would be a representation given to the outsiders not of our faith just what would suit them, that would develop traits of character which would"

> “Gịnịzi kwa? Ọ bụ ọrụ ahụ nke na-atọ ekwensu ụtọ nke ukwuu ka a ga-emezu. A ga-enye ndị nọ n’èzí nnọchite anya, ọ bụghị nke okwukwe anyị, kama nnọọ ihe ga-adabara ha, nke ga-emepụta àgwà omume nke ga-”

do what? "cause great confusion."

mee gịnị? “kpata nnukwu ọgbaghara.”

Other views of the Daily have been adopted that bring confusion and darkness.

A nabatala echiche ndị ọzọ banyere Daily nke na-eweta mgbagwoju anya na ọchịchịrị.

> "and occupy the golden moments which should be used zealously to bring the great message before the people. The presentations upon any subject we have worked upon could not all harmonize, and the results would be to confuse the minds of believers and unbelievers. This is the very thing that Satan had planned that should take place—anything that could be magnified as a disagreement.

> “ma jikwaa oge ọlaedo ndị ahụ, bụ́ ndị a ga-eji n’ụzọ ịnụ ọkụ n’obi weta ozi ukwu ahụ n’ihu ndị mmadụ. Nkọwa ndị a na-enye n’ihe ọ bụla anyị rụrụ ọrụ na ya apụghị ịdịkọ n’otu n’ime ha niile, ma nsonaazụ ya ga-abụ ime ka uche ndị kwere ekwe na ndị na-ekweghị ekwe bụrụ ndị a gbagwojuru anya. Nke a bụ nnọọ ihe ahụ Setan zubere ka o mee—ihe ọ bụla a pụrụ ime ka o buru ibu dị ka esemokwu.”

Lord willing, when we begin to prove these doctrines from our Bible study, we will look at Ezekiel 28; because, Ezekiel 28 is where the very root of the Daily is identified. Ezekiel 28 is about the exaltation of Lucifer, and she is marking it; because, as they are trying to say that the Daily represents Christ's Sanctuary ministry, not only were they rejecting the true view of the Daily, a symbol of self-exaltation, but they were manifesting that very self-exaltation in their own experience. She emphasizes they would bring confusion into our ranks.

Ọ bụrụ na Onyenwe anyị kwe, mgbe anyị malitere igosi ozizi ndị a site n’ọmụmụ Akwụkwọ Nsọ anyị, anyị ga-eleba anya na Ezikiel 28; n’ihi na, Ezikiel 28 bụ ebe a na-akọwapụta kpọmkwem mgbọrọgwụ nke “Daily.” Ezikiel 28 na-ekwu banyere mbuli elu nke Lucifer, ọ na-akara ya akara; n’ihi na, dịka ha na-agbalị ikwu na “Daily” na-anọchi anya ozi nsọ nke Kraịst n’ụlọ nsọ ya, ọ bụghị naanị na ha jụrụ ezi echiche banyere “Daily,” nke bụ akara nke ibuli onwe elu, kama ha na-egosipụtakwa kpọmkwem ibuli onwe elu ahụ n’ahụmahụ nke onwe ha. Ọ na-emesi ya ike na ha ga-ebute mgbagwoju anya n’etiti anyị.

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

> “Ugbu a, lee nnukwu ọrụ dị ebe a, nke mmụọ ndị a na-amaghị ama pụrụ ịrụ òkè n’ime ya. Ma Onyenwe anyị nwere ọrụ a ga-arụ iji zọpụta mkpụrụ obi ndị na-ala n’iyi; ebe ndị ahụ Setan, n’ịgbanwe onwe ya, pụrụ ijupụta, na-eweta ọgbaaghara n’ime ndị otu anyị, ọ ga-emezu ya n’ụzọ zuru oke, ma ọdịiche nta ndị ahụ nile ga-ebuwanye ibu, bụrụkwa ndị pụtara ìhè.”

And what does it mean, "And I was shown"? God specifically told her this.

Gịnịkwa ka ọ pụtara, “E gosiri m”? Chineke kpọmkwem gwara ya nke a.

> "And I was shown from the first that the Lord had given neither Elders Daniells nor Prescott the burden of this work. Should Satan's wiles be brought in, should this "Daily" be such a great matter as to be brought in to confuse minds and hinder the advancement of the work at this important period of time? It should not, whatever may be. This subject should not be introduced,"

> “E gosiri m site ná mmalite na Onye-nwe-anyị enyeghị ma Okenye Daniells ma Okenye Prescott ibu nke ọrụ a. Ò kwesịrị ka e webata aghụghọ Setan, ka “Kwa-Ubọchị” a bụrụ nnukwu okwu dị otu a nke a ga-ebubata iji gbagwojuo uche dị iche iche anya ma gbochie ọganihu nke ọrụ ahụ n’oge a dị mkpa? O kwesịghị ịdị otu a, ihe ọ bụla ọ pụrụ ịbụ. E kwesịghị iwebata isiokwu a,”

Sister White understood the Daily, and she understood that teaching the Daily was Christ's Sanctuary ministry is something that came from angels that were expelled from Heaven and that it only brings confusion and darkness; and, she knew the Pioneer position that the Daily represented Paganism, and that when the Daily was taken away, the 1335-year time prophecy began. She knew that. She knew the difference, no matter what these guys want to say.

Nwanneanyị White ghọtara ihe a na-akpọ Daily, ma ọ ghọtakwa na izi na Daily bụ ọrụ ozi Kraịst n’ebe nsọ ya bụ ihe sitere n’aka ndị mmụọ ozi a chụpụrụ n’eluigwe, nakwa na ọ na-eweta naanị mgbagwoju anya na ọchịchịrị; ma, ọ maara ọnọdụ ndị Pioneer na Daily nọchiri anya Paganism, nakwa na mgbe e wepụrụ Daily, amụma oge nke afọ 1335 malitere. Ọ maara nke ahụ. Ọ maara ọdịiche ahụ, n’agbanyeghị ihe ndị ikom ndị a chọrọ ikwu.

> "It should not, whatever may be. This subject should not be introduced, for the spirit that would be brought in would be forbidding, and Lucifer is watching every movement. Satanic agencies would commence his work and there would be confusion brought into our ranks. You have no call to hunt up the difference of opinion that is not a testing question; but your silence is eloquence. I have the matter all plainly before me. If the devil could involve any one of our own people on these subjects, as he has proposed to do, Satan's cause would triumph. Now the work without delay is to be taken up and not a [difference] of opinion expressed.

> “Ọ gaghị abụ, n’agbanyeghị ihe ọ bụla pụrụ ịbụ. E kwesịghị iweta isiokwu a, n’ihi na mmụọ a ga-ebubata ga-abụ nke na-egbochi, Lucifa na-elekwa mmegharị ọ bụla anya. Ndị nnọchiteanya Setan ga-amalite ọrụ ya, a ga-ebubatakwa mgbagwoju anya n’ime ọkwa anyị. I nweghị oku ọ bụla iji chọpụta ọdịiche nke echiche nke na-abụghị ajụjụ nnwale; ma ịgbachi nkịtị gị bụ ikwu okwu doro anya. E gosiri m okwu a n’ihu nke ọma kpamkpam. Ọ bụrụ na ekwensu enwee ike itinye onye ọbụla n’ime ndị nke anyị n’ime ihe ndị a, dịka o zubere ime, ihe Setan ga-emeri. Ugbu a, ọrụ a ga-ebuli ozugbo n’enweghị oge ọ bụla e tufuru, ma ghara ikwupụta [ọdịiche] nke echiche ọbụla.”

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

> Setan ga-akpali ndị ikom ahụ ndị si n’etiti anyị pụọ ka ha na ndị mmụọ ozi ọjọọ jikọta onwe ha ma gbuo oge n’ọrụ anyị site n’ajụjụ ndị na-adịghị mkpa, ma lee ụdị ọṅụ [ga-adị] n’ụlọikwuu nke onye iro. Bịanụ ọnụ, bịanụ ọnụ. Ka e lie ọdịiche niile. Ọrụ anyị ugbu a bụ itinye ike anụ ahụ anyị nile na ike akwara-ụbụrụ nile anyị n’ọrụ iji wepụ ọdịiche ndị a n’ụzọ, ka mmadụ niile wee dị n’otu nkwekọ. Ọ bụrụ na a ga-ekwe ka Setan, site n’amamihe ukwu ya nke a na-edoghị nsọ, jide ọbụna ntakịrị ohere, [ọ ga-aṅụrị ọṅụ].

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

> “Ugbu a, mgbe m hụrụ otú unu si arụ ọrụ, uche m ghọtara ọnọdụ ahụ dum na ihe ga-esi na ya pụta ma ọ bụrụ na unu aga n’ihu ma nye ndị otu ahụ hapụrụ anyị ọbụna ntakịrị ohere iji weta mgbagwoju anya n’etiti ọkwa anyị. Enweghị amamihe unu ga-abụ kpọmkwem ihe Setan ga-achọ. Mkpọsa unu nke olu ike abụghị n’okpuru mkpali nke Mmụọ Nsọ. A kuziiri m ka m gwa unu na ịchọ mmejọ n’ihe ndị ikom ndị Chineke duru dere abụghị ihe sitere n’ike mmụọ nsọ nke Chineke. Ma ọ bụrụ na nke a bụ amamihe Okenye Daniells ga-enye ndị mmadụ, n’ụzọ ọ bụla egbula ya n’ọnọdụ ọchịchị, n’ihi na ọ pụghị isi n’ihe kpatara ihe tụlee ihe ga-esi na ya pụta. Ịnọ jụụ unu n’isiokwu a bụ amamihe unu. Ugbu a, ihe ọ bụla yiri ịchọ mmejọ n’akwụkwọ mbipụta nke ndị ikom na-adịghị ndụ abụghị ọrụ Chineke nyere onye ọ bụla n’ime unu ka ọ rụọ. N’ihi na ọ bụrụ na ndị ikom a—Ndị Okenye Daniells na Prescott—esoela nduzi e nyere n’ọrụ n’obodo dị iche iche, a gaara enwe ọtụtụ, ọtụtụ nnọọ, ndị kwere n’eziokwu ahụ ma bụrụ ndị a tọghatara, ndị ikom nwere ike, ndị [ugbua] nọ n’ọnọdụ ebe a gaghị eru ha mgbe ọ bụla.”

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

> “A ga-ewere ụwa nile dịka otu nnukwu ezinụlọ. Ma mgbe unu nwere isi iyi dị otu a nke ihe ọmụma unu ga-esi na ya dọta, gịnị mere unu ji hapụ ụwa ka ọ laa n’iyi ruo ọtụtụ afọ n’enweghị àmà ndị Onyenwe anyị Jisọs Kraịst nyere? Ezi okpukpe na-akụziri anyị ile nwoke na nwanyị ọbụla anya dịka onye anyị pụrụ ime ezi ihe.”

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

> “Nke a ebipụtawo kemgbe ọtụtụ afọ:—‘Uche Ziri Ezi,’ àmà nye Okenye Andrews. A pụrụ ịzụlite uche ka ọ bụrụ ike ịma mgbe e kwesịrị ikwu okwu na ibu ndị a ga-ebuli ma buru, n’ihi na Kraịst bụ onye ozizi gị. Ma egwu tụrụ m nke ukwuu n’ihi gị [mgbe m hụrụ gị] ka ị na-ebuli amamihe nke gị elu ma na-agbaso ụzọ ga-ebute ọdịiche nke echiche. Onyenweanyị na-akpọ ndị amamihe ndị pụrụ ijide udo ha mgbe ọ [bụ] amamihe ka ha mee otu a. Ọ bụrụ na ị ga-abụ nwoke zuru oke, ị chọrọ ido nsọ site n’aka Jisọs Kraịst. Ugbu a, e nwere ọrụ ka a malitere, ka amamihe wee pụta ìhè n’ime onye ozi ọ bụla, n’ime onyeisi ọ bụla nke [otu] nzukọ. Ma ebe a ka e nwere ọrụ ị gaara ejidesi ike ọtụtụ afọ gara aga, ebe a chọrọ gị ka ị bulie olu gị n’ihi otu ọrụ a kpọmkwem. Kraịst nyere ndị Ya niile ntụziaka pụrụ iche banyere ihe ha ga-eme na ihe ndị ha agaghị eme. Ma obere oge ka fọdụrụ anyị iji rụpụta ezi omume nke Onyenweanyị. Ị pụrụ ịghọta ụzọ nke Onyenweanyị. Ahụrụ m nzube gị nke ibuga ihe nile dịka atụmatụ nke gị si dị mgbe e tinyere gị ịbụ onyeisi. I chere na ị ga-eme ihe ndị dị ịtụnanya, nke ga-abụ ọrụ Chineke etinyeghị n’aka gị ka ị rụọ. Ugbu a, ọrụ gị abụghị imegide ma ọ bụ ịpịgbu, kama ọ bụ ịtọhapụ mkpa ọ bụla o kwere mee ma ọ bụrụ na Onyenweanyị anabatala gị ka i jee ozi. Ma i gosila n’oge dị nnọọ anya na amamihe na ikpe ziri ezi e doro nsọ egosighi onwe ha site n’ime gị. I kpughere okwu dị iche iche nke a na-agaghị anabata ma ọ bụrụ na Onyenweanyị enyeghị ìhè.”

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

> “Akụziworom na ekwesịghị ime ụdị mmegharị a na-eme ngwa ngwa dị otu a, dịka ịhọpụta gị ịbụ onyeisi oche nke ọgbakọ ahụ ọbụna maka otu afọ ọzọ. Ma Onye-nwe-anyị na-egbochi ụdị azụmahịa ngwa ngwa dị otu a ọzọ ruo mgbe a ga-eweta okwu ahụ n’ihu Onye-nwe-anyị n’ekpere; ebe e nyeworola gị ozi ahụ na ọrụ nke Onye-nwe-anyị nke dị n’elu onyeisi oche bụ ibu ọrụ kasị dị nsọ, ị nweghị ikike omume ọma ịgbawa dị ka i mere n’ihe gbasara —Daily’ ahụ ma chee na mmetụta gị ga-ekpebi ajụjụ ahụ. E nwere Okenye Haskell, onye buworo ibu ọrụ ndị dị arọ, e nwekwara Okenye Irwin na ọtụtụ ndị ikom ọzọ m pụrụ ịkpọ aha, ndị nwere ibu ọrụ ndị dị arọ.”

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

> “Ebee ka nkwanye ùgwù unu nọ n’ebe ndị okenye nọ? Olee ikike unu pụrụ iji rụọ ọrụ n’enweghị ịkpọkọta ndị ikom niile nwere ibu ọrụ ka ha tụlee okwu ahụ? Ma ka anyị nyochaa okwu ahụ ugbu a. Anyị aghaghị ugbu a ịtụleghachi ma ọ bụ ikpe nke Onyenwe anyị, n’ihu ọrụ ahụ e leghaara anya, ka ọ na-egosi ịnụ ọkụ n’obi unu iburu ọrụ ahụ ọbụna otu afọ ọzọ. Ọ bụrụ na unu eburu ọrụ ahụ otu afọ ọzọ site n’enyemaka nke ga-esonyere unu, mgbanwe kwesịrị ime n’ime unu na Elder Prescott. Meekwa ka obi unu dị umeala n’obi n’ihu Chineke. Onyenwe anyị aghaghị ịhụ n’ime unu ngosipụta nke ahụmahụ dị iche, n’ihi na ọ bụrụ na e nwere mgbe ndị mmadụ chọrọ ka a tọghata ha ọzọ n’oge a ugbu a, ọ bụ Elder Daniells na Elder Prescott.”

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

> “A ga-ahọpụta ndị ikom asaa, ndị bụ ndị amamihe, ma site n’ọrụ nke amara Chineke [nye] ihe àmà [nke] ntughari-ọzọ. N’ihi na ndị ikom ọ bụla kpuru ìsì n’ụzọ dị otu a nke na ha apụghị isi n’ihe kpatara ya ruo n’ihe si na ya pụta tụgharịa uche, nke ga-eme ka ha leghara ndị ikom bụ́ ndị buworo ibu ọrụ nke ozi ahụ na ndịisi nzukọ ndị a anya, [ka] e leghara ndị ikom [ndị] na-eburu ozi ahụ ihe karịrị afọ abụọ anya, ma ka nsonaazụ dị otu a nke ime ngwa ngwa mee, nke ga-eme ka ndị ikom hapụ ilekọta nnọọ ọrụ ahụ e debeworo n’ihu ha ruo ọtụtụ afọ—ọrụ n’obodo ukwu dị iche iche—ma ghara inye, ma ọ bụ nye nanị ntakịrị, ntị nye ndị agadi maka ndụmọdụ, kama kwusaa ihe ndị ha họọrọ inye ndị mmadụ, na-agba àmà nke onwe ya banyere enweghị nchekwa nke ndị ikom a ga-enyefe nnukwu ọrụ dị ebube dị otu a.”

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

> “Kraịst anwụghị anwụ. Ọ dịghị mgbe Ọ ga-ekwe ka a na-aga n’ihu n’ọrụ Ya n’ụzọ a dị ịtụnanya. Hapụnụ akwụkwọ ndị ahụ ka ha dị. Ọ bụrụ na mgbanwe ọ bụla dị oke mkpa, Chineke ga-eme ka e nwee nkwekọ n’ime mgbanwe ahụ n’ụzọ kwekọrọ; ma mgbe e tinyeworo ozi n’aka mmadụ, tinyere ibu ọrụ ukwu ndị o metụtara, [Chineke] na-achọ ikwesị ntụkwasị obi nke ga-arụ ọrụ site n’ịhụnanya ma sachapụ mkpụrụ obi. Ndị okenye Daniells na Prescott abụọ ahụ chọrọ ntọghata ọzọ. Oru ijuanya abatala, ma ọ naghị adaba n’ọrụ ahụ Kraịst bịara n’ụwa anyị ime; ndị niile a tọghatara n’eziokwu ga-arụkwa ọrụ nile nke Kraịst.”

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

> “A kpọrọ anyị niile ịrụ ọrụ ahụ nke ga-enye Nna ahụ otuto. Anyị abatala n’oge nsogbu siri ike ahụ—ma ọ bụ ka àgwà anyị dị ka nke Jizọs Kraịst n’ezie n’oge nkwadebe a, ma ọ bụghịkwa ịnwa ya. Okenye Daniells, ekwesịghị ka i were onwe gị dị ka onye nweere onwe ya ime ka a nụ olu gị n’elu dịka i meworo n’okpuru ọnọdụ ndị yiri nke a. Marakwa na onye isi ọgbakọ nzukọ adịghị ịbụ onye ọchịchị. Ọ na-arụkọ ọrụ ọnụ na ndị amamihe ndị nọ n’ọnọdụ dị ka ndị isi, ndị Chineke anabatala. O nweghị onwe ya itinye aka n’ihe e dere n’akwụkwọ ndị e biri ebi sitere n’aka ndị odeakwụkwọ ndị Chineke anabatala. Ha agaghịzi ejide ọchịchị, belụsọ ma ha gosi obere nke mmụọ ịchị na ike ịkpa ike. Oge nsogbu ahụ eruola, n’ihi na a ga-eme ka Chineke bụrụ onye a na-asọpụrụghị.”

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

> “Kedụ ka Onyenwe anyị si ele obodo ndị a na-arụbeghị ọrụ anya? Kraịst nọ n’eluigwe. Ugbu a, nkwenye ya ga-abụ, —Ọ dịghị ọchịchị eze. Ma ugbu a bụ oge nsogbu nke ụwa a. Ugbu a abụ M Ike ịzọpụta ma ọ bụ ibibi. Ugbu a bụ oge mgbe ọdịnihu nke mmadụ nile dị n’aka M. Enyewo M ndụ M iji zọpụta ụwa. Ma ‘Mụ onwe M, ọ bụrụ na e welie M elu,’ amara nzọpụta nke M ga-enye ga-egosi na ndị niile a ga-akpụzi dịka oyiyi Chineke si dị, ma bụrụkwa otu na Mụ, ga-arụ ọrụ dịka M si arụ ọrụ site n’ike amara mgbapụta M.’ Onye ọbụla chọrọ, [ka o] soro ụmụnna ya jidesie ọrụ ahụ ike ime nke e nyere ha ka ha mee mgbe ha nọ n’ọnọdụ ọrụ nwere ibu ọrụ n’okpuru ndụmọdụ nke Onyenwe anyị na-enye, ma jiri obi ha nile chọọ ịrụ ọrụ n’ime nkwekọ zuru ezu na Ya Onye hụrụ ụwa n’anya nke ukwuu nke na O nyere ndụ Ya dịka àjà zuru ezu maka nzọpụta nke ụwa. Ana m agwa ndị ozi anyị, na mgbe ha na-abanye n’ọrụ n’obodo anyị, ka ịdị jụụ dị nsọ soro ozi nke Okwu ahụ. Anyị apụghị ime mmetụta kwesịrị ekwesị n’uche ndị mmadụ ma ọ bụrụ na anyị . . . [A hapụrụ otu ụzọ n’ime atọ nke ala ibe a n’efu.]”

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

> “Anam edegharị site n’Akwụkwọ Ndetu m. Eziokwu dịka ọ dị n’ime Jisọs—kwuo ya, kpee ya ekpere, kwere okwu ọ bụla n’ime ịdị mfe ya. Gịnị ka ị ga-erite ma ọ bụrụ na e wetara njehie n’ihu ndị ikom hapụrụ okwukwe ma ṅa ntị n’ime mmụọ ndị na-eduhie eduhie, ndị ikom ndị na-adịbeghị anya nọnyere anyị n’okwukwe? Ì ga-eguzo n’akụkụ ekwensu? Tinye uche gị n’ubi ndị a na-arụbeghị ọrụ n’ime ha. Ọrụ nke gbatara ụwa niile dị n’ihu anyị. E nyere m ihe nnọchianya banyere John Kellogg.”

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

> “Onye dị ezigbo mma n’anya nọchiri anya echiche ndị dị n’ime arụmụka aghụghọ ndị ọ na-eweta, ya bụ, echiche dị iche na eziokwu nke Akwụkwọ Nsọ n’ezi ya. Ma ndị na-agụsi agụụ ike ma na-akpọ nkụ maka ihe ọhụrụ na-akwalite echiche [dị aghụghọ nke ukwuu] nke mere na Elder Prescott nọ n’oké ihe ize ndụ. Elder Daniells nọkwa n’oké ihe ize ndụ [nke] ịdaba n’ime aghụghọ nke na, ọ bụrụ na a pụrụ ikwupụta echiche ndị a n’ebe niile, ọ ga-adị ka ụwa ọhụrụ.”

> "Yes, it would, but while their minds were thus absorbed I was shown that Brother Daniells and Brother Prescott were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect."

> “Ee, ọ ga-adị otu a, ma ka uche ha jidere n’ụzọ dị otu a, e gosiri m na Nwanna Daniells na Nwanna Prescott na-akpa n’ime ahụmahụ ha echiche ndị nwere ọdịdị ime mmụọ [spiritualistic], na-adọtakwa ndị anyị n’ebe echiche ndị mara mma nọ nke ga-eduhie, ma ọ bụrụ na o kwe omume, ọbụna ndị a họpụtara ahọpụta.”

The very elect is not going to be deceived, but there are going to be people who are standing with the very elect that are going to get deceived. The very elect are the wise virgins. The foolish virgins are going to get deceived, right?

Ndị a họpụtara n’ezie agaghị ekwe ka a duhie ha, ma e nwere ndị ga-anọnyere ndị a họpụtara n’ezie bụ́ ndị a ga-eduhie. Ndị a họpụtara n’ezie bụ ndị amamihe na-amaghị nwoke. Ndị nzuzu na-amaghị nwoke ka a ga-eduhie, ọ̀ bụghị ya?

And as the wise virgins in this time period, when the temptation is there to deceive the very elect, as the wise virgins are receiving the outpouring of the Holy Spirit, what are the foolish virgins receiving? The strong delusion of 2 Thessalonians. We will deal with that, too, in connection with the Daily.

Ma dị ka ndị amamihe na-amaghị nwoke n’oge a, mgbe ọnwụnwa ahụ dị iji duhie ọbụna ndị a họọrọ ahọpụta, dịka ndị amamihe na-amaghị nwoke na-anata mmeri ọṅụṅụ nke Mmụọ Nsọ, gịnị ka ndị nzuzu na-amaghị nwoke na-anata? Nduhie dị ike nke 2 Ndị Tesalonaịka. Anyị ga-elebakwa nke ahụ anya, n’ihe metụtara Daily.

—"were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect."

—“na-akpa n’ime ahụmahụ ha mmetụta ndị nwere ọdịdị nke ime mmụọ [spiritualistic], ma na-adọta ndị anyị n’ebe mmetụta mara mma nọ nke ga-eduhie, ma ọ bụrụ na o kwere omume, ọbụna ndị a họpụtara ahọpụta.”

What is the very bottom line of spiritualism?

Kedu ihe bụ isi nke mmụọ-ozi ụgha?

When it comes to the story of King Saul, what did Samuel say? "Rebellion is as witchcraft." Rebellion is witchcraft.

Mgbe a bịara n’akụkọ Eze Sọl, gịnị ka Samuel kwuru? “Nnupụisi dị ka amụma afa.” Nnupụisi bụ afa.

Where does Saul end up?

Ebee ka Sọl na-ejedebe?

FROM THE AUDIENCE: With the witch of Endor.

SITE N’AKA NKE NDỊ NAGE NTỊ: Banyere dibịa afa nke Endor.

With the witch of Endor.

N’ebe nwanyị afa nke Endọ.

What was it that King Sault did to produce this train of events that leads him to the witch of Endor? He set his word above God's Word. He had been told what to do, but he went ahead and he did what he wanted to do.

Gịnị ka Eze Sọl mere nke butere usoro ihe omume a nke kpọrọ ya ruo n’aka amusu nwanyị nke Endọ? O tinyere okwu nke ya elu karịa Okwu Chineke. A gwara ya ihe ọ ga-eme, ma o gara n’ihu mee ihe ọ chọrọ ime.

The very bottom line of spiritualism is placing your word above God's Word. That is where it all starts. That is witchcraft.

Ihe bụ isi nke ime mmụọ ase bụ itinye okwu gị n’elu Okwu Chineke. Ọ bụ ebe ihe niile si malite. Nke ahụ bụ amoosu.

Witchcraft is identifying how Satan brings you under his influence. How he entrances you it is a magical term dealing with magical deception.

Ịgba afa bụ ịchọpụta otú Setan si etinye gị n’okpuru mmetụta ya. Otu o si agba gị ọgwụ bụ okwu anwansi nke metụtara aghụghọ anwansi.

When you are bewitched, who is the first to become bewitched? The witch. It all starts when I place my word above God's Word. That is witchcraft, that is rebellion, and I am the one that has become bewitched. And that is what happened to Daniells and Prescott.

Mgbe a gbarịrị gị afa, ònye ka a na-ebu ụzọ gbarịa afa? Ọ bụ onye dibịa afa ahụ. Ihe niile na-amalite mgbe m tinyere okwu m n’elu Okwu Chineke. Nke ahụ bụ ịgba afa, nke ahụ bụ nnupụisi, ma ọ bụ m onwe m ka e meworo ka a gbarịa afa. Nke ahụkwa bụ ihe mere Daniells na Prescott.

And what sentiments were Daniells and Prescott trying to bring in when this was happening? A wrong view of the Daily.

Gịnịkwa bụ mmetụta ndị Daniells na Prescott nọ na-achọ iweta n’oge a na-eme nke a? Echiche na-ezighị ezi banyere Daily.

And what is the true view of the Daily? Is that it is Paganism, and Paganism is the religion of self-exaltation. It is a religion that began in the courts of Heaven when Satan, when Satan, set his word above God's Word and introduced into the history of mankind the mystery of iniquity.

Gịnịkwa bụ ezi echiche banyere Daily ahụ? Ọ bụ na ọ bụ Ikpere arụsị, ma Ikpere arụsị bụ okpukpe nke ibuli onwe elu. Ọ bụ okpukpe malitere n’ụlọikpe nke Eluigwe mgbe Setan, mgbe Setan, debere okwu ya n’elu Okwu Chineke ma webata n’akụkọ ihe mere eme nke mmadụ ihe omimi nke ajọ omume.

The mystery of iniquity is Satan's work in bewitching us. It is Satan's work in getting us to place our word or his word above God's Word.

Ihe omimi nke ajọ omume bụ ọrụ Setan n’ịgba afa n’ahụ anyị. Ọ bụ ọrụ Setan ime ka anyị dobe okwu anyị ma ọ bụ okwu ya elu karịa Okwu Chineke.

Do you follow my thought?

Ị̀ na-eso echiche m?

Look up iniquity. It will define iniquity in Strong's Concordance. And when you take it down to the root word, what is the root word for iniquity? Alpha, alpha. That is the Alpha Apostasy.

Legharịa anya n’okwu ajọ omume. Ọ ga-akọwa ajọ omume n’akwụkwọ Strong’s Concordance. Ma mgbe i wedatara ya ruo n’okwu mgbọrọgwụ ya, gịnị bụ okwu mgbọrọgwụ nke ajọ omume? Alpha, alpha. Nke ahụ bụ Alpha Ndapụ n’Okwukwe.

When were Daniells and Prescott pushing this foolish view? In the time period of the Alpha Apostasy.

Kedu mgbe Daniells na Prescott nọ na-agbasi mbọ ike ịkwalite echiche nzuzu a? N’oge nke Mwepu Nsọpụrụ Alfa.

So, do not miss what Sister White is saying here about deceiving the very elect and about reading Ezekiel 28. She knew what was going on. She knew that this Daily thing is something that is not only wrong doctrinally but it requires those who are going to preach the wrong view of the Daily to place their word above God's Word and puts them in the position where they are bewitched; and, therefore, they are a tool in the hand of Satan to bewitch others with their rebellion.

Ya mere, echefukwala ihe Nwanyị White na-ekwu ebe a banyere iduhie ọbụna ndị a họpụtara, nakwa banyere ịgụ Ezekiel 28. Ọ maara ihe na-eme. Ọ maara na okwu a banyere Daily bụ ihe na-abụghị naanị njehie n’ozizi, kama ọ na-achọkwa ka ndị ga-ekwusa echiche na-ezighị ezi banyere Daily welie okwu ha elu karịa Okwu Chineke, nke na-etinye ha n’ọnọdụ ebe a gọọrọ ha afa; ya mere, ha bụ ngwá ọrụ n’aka Setan iji gọọ ndị ọzọ afa site n’inupụ isi ha.

> "I have to trace with my pen [the fact] that these brethren would see defects in their delusive ideas that would place the truth in an uncertainty; and [yet] they [would] stand out as [if they had] great spiritual discernment. Now I am to tell them [that] when I was shown this matter,"

> “Aghaghị m iji mkpịsịede m depụta [eziokwu ahụ] na ụmụnna ndị a ga-ahụ ntụpọ n’echiche aghụghọ ha nke ga-etinye eziokwu n’ọnọdụ enweghị ntụkwasị obi; ma [n’agbanyeghị nke a] ha [ga-eguzo] pụta ìhè dị ka [a ga-asị na ha nwere] nnukwu nghọta ime mmụọ. Ugbu a, a ga m agwa ha [na] mgbe e gosiri m okwu a,”

People say, "Oh, Ellen White, she doesn't have a position on the Daily."

Ndị mmadụ na-ekwu, “Ọ, Ellen White, ọ nweghị ọnọdụ ọ bụla o nwere banyere Daily.”

> "when I was shown this matter when Elder Daniells was lifting up his voice like a trumpet in advocating his ideas of the —Daily,' the after results were presented. Our people were becoming confused. I saw the result, and then there were given me cautions that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God,"—

> “mgbe e gosiri m okwu a, mgbe Okenye Daniells nọ na-ebuli olu ya elu dị ka opi n’ịkwado echiche ya banyere ‘Kwa Ụbọchị,’ e gosiri m ihe ga-esi na ya pụta n’oge na-abịa. Ndị anyị nọ na-enwe mgbagwoju anya. Ahụrụ m ihe ga-esi na ya pụta, wee nye m ịdọ aka ná ntị na ọ bụrụ na Okenye Daniells, n’echeghị echiche banyere ihe ga-esi na ya pụta, ekwe ka ihe a kpalie ya otu a ma mee ka o kwere na ọ nọ n’okpuru mmụọ nsọ nke Chineke,”

This is spiritualism. He has placed his word above God's Word. He is believing that he is being inspired by God.

Nke a bụ mmụọ-azụ. O tinyewo okwu ya n’elu Okwu Chineke. O kwenyere na Chineke na-enye ya mkpali.

> "that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God, skepticism would be sown among our ranks everywhere, and we should be where Satan would carry his messages. Set unbelief and skepticism would be sown in human minds, and strangecrops of evil would take the place of truth. Ms 67, 1910, 1–8. Manuscript Release, volume 20, 17–22.

> “na ọ bụrụ na Elder Daniells, n’agbanyeghị ihe ga-esi na ya pụta, ekwe ka e metụta ya n’ụzọ dị otu a ma mee ka onwe ya kwere na ọ nọ n’okpuru mmụọ nsọ nke Chineke, a ga-agha obi abụọ na enweghị okwukwe n’etiti ndị nọ n’ọkwá anyị n’ebe niile, anyị ga-anọkwa n’ebe ahụ bụ ebe Setan ga-ebugara ozi ya. A ga-agha ekweghị ekwe na obi abụọ siri ike n’uche ụmụ mmadụ, ihe ọkụkụ ọjọọ dị iche iche ga-anọchi eziokwu. Ms 67, 1910, 1–8. Manuscript Release, volume 20, 17–22.

The strange crops of evil are growing all over Adventism today.

Mkpụrụ ọjọọ ndị a na-amaghị ama na-eto n’ebe niile n’ime Adventizim taa.

Ellen White places her endorsement on the Pioneer understanding of the 2520.

Ellen White tinyere nkwado ya n’elu nghọta ndị Pioneer nwere banyere 2520.

Ellen White places her endorsement on the Pioneer understanding that the Daily in the Book of Daniel represents Paganism.

Ellen White kwadoro nghọta ndị Pioneers na “Daily” dị n’Akwụkwọ Daniel na-anọchi anya Okpukpe ndị ọgọ mmụọ.

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