Article

# The Book of Daniel - Number Fifty-Three

Akwụkwọ Daniel — Nọmba Iri ise na atọ

Prophetic Visions Unveiled: Understanding the Last Days Through Daniel’s Experience

Ekpughere Ọhụụ Amụma: Ịghọta Ụbọchị Ikpeazụ Site n’Ahụmahụ Daniel

Author

Jeff Pippenger

Published

January 17, 2024

Formats

PDF
Word
Song MP3

All the prophets are speaking more of the last days than the days in which they lived.

Ndị amụma niile na-ekwuputa karịa banyere ụbọchị ikpeazụ karịa ụbọchị ndị ha biri n’ime ha.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12

> “Onye ọ bụla n’ime ndị amụma oge ochie kwughachiri okwu pere mpe karịa maka oge nke ha, kama karịa maka oge anyị, nke mere na amụma ha ka dị irè n’ebe anyị nọ. ‘Ugbu a, ihe ndị a niile mere ha ka ha bụrụ ihe atụ: e dekwara ha ka ha bụrụ ịdọ aka ná ntị nye anyị, ndị ọgwụgwụ nke ụwa bịakwasịrị.’ 1 Ndị Kọrint 10:11. ‘Ọ bụghị nye onwe ha, kama nye anyị ka ha ji eje ozi n’ihe ndị ahụ, nke ndị kwusara unu ozi-ọma ji Mmụọ Nsọ e zitere si n’eluigwe kọrọ unu ugbu a; ihe ndị ahụ ka ndị mmụọ ozi na-achọsi ike ilebanye anya n’ime ha.’ 1 Pita 1:12”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Baịbụl achịkọtala ma kekọta akụ̀ ya niile ọnụ maka ọgbọ ikpeazụ a. Ihe omume ukwu niile na ihe omume nile dị nsọ nke akụkọ ihe mere eme nke Agba Ochie abụrụla, ma na-adịkwa, na-emegharị onwe ha n’ime nzukọ n’ụbọchị ikpeazụ ndị a.” Selected Messages, book 3, 338, 339.

Daniel is representing God’s people, who in the last days have discovered through the prophetic Word, that they have been scattered. When they awaken to that fact, they are required to fulfill the Leviticus twenty-six prayer, and also the prayer to understand the last prophetic secret that is unsealed just before probation closes, as represented by Daniel’s prayer in chapter two. If and when, they enter into Daniel’s experience, the angel Gabriel will touch, inform and speak to them, for the purpose of giving them “skill and understanding.” The wise are those who “understand” the “increase of knowledge” when a prophetic secret is unsealed.

Daniel na-anọchi anya ndị Chineke, bụ́ ndị n’ụbọchị ikpeazụ achọpụtala site n’Okwu amụma na e chụsasịrị ha. Mgbe ha tetara n’eziokwu ahụ, a na-achọ ka ha mezuo ekpere Levitikọs iri abụọ na isii, nakwa ekpere maka ịghọta ihe nzuzo amụma ikpeazụ nke a na-emeghe ozugbo tupu oge ebere emechie, dị ka ekpere Daniel nọ n’isi nke abụọ na-anọchi anya ya. Ọ bụrụkwa na, na mgbe ọ bụla, ha abanye n’ahụmahụ Daniel, mmụọ ozi ahụ, Gebriel, ga-emetụ ha aka, gwa ha ihe, ma kwuo okwu n’ebe ha nọ, n’ihi nzube nke inye ha “amamihe na nghọta.” Ndị maara ihe bụ ndị “na-aghọta” “mmụba nke ọmụma” mgbe a na-emeghe ihe nzuzo amụma.

> And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.

> Ọ gwara m, soro m kwurịta okwu, ma sị, O Daniel, abịaworom ugbu a inye gị amamihe na nghọta. Ná mmalite nke arịrịọ gị ka okwu ahụ pụtara, ma abịaworom igosi gị ya; n’ihi na a hụrụ gị n’anya nke ukwuu: ya mere, ghọta okwu a, ma tụlee ọhụụ ahụ. Daniel 9:22, 23.

The vision which Daniel is told to consider is the “mareh” vision of the appearance. Gabriel had not finished the work he had been assigned in chapter eight when he had been told to make Daniel understand the “mareh” vision. In chapter nine he has returned to finish the interpretation. In chapter nine, Daniel is no longer living in the period of the kingdom of Babylon, but in the history of the Medo-Persian empire.

Ọhụ a gwara Daniel ka o tụlee bụ ọhụ “mareh” nke ọdịdị ahụ. Gebriel emechabeghị ọrụ e kenyere ya n’isi nke asatọ mgbe a gwara ya ka o mee ka Daniel ghọta ọhụ “mareh” ahụ. N’isi nke itoolu ọ lọghachila imecha nkọwa ya. N’isi nke itoolu, Daniel anaghịzi ebi n’oge alaeze Babilọn, kama ọ nọ n’akụkọ ihe mere eme nke alaeze Midia na Peasia.

When Gabriel instructs Daniel to “understand the matter,” and to “consider the vision,” he is identifying a process of mental separation which he wants Daniel to exercise. The words translated as “understand” and “consider” are the same Hebrew word. The word is “biyn,” and means to separate mentally. The Hebrew word translated as “matter,” is “dabar,” and means “the word”. Gabriel is therefore informing Daniel, and those he represents in the last days to rightly divide the Word of truth.

Mgbe Gebriel na-enye Daniel ntuziaka ka ọ “ghọta ihe ahụ,” nakwa ka ọ “tulee ọhụ ahụ,” ọ na-akọwapụta usoro nkewa nke uche nke ọ chọrọ ka Daniel mee. Okwu ndị a sụgharịrị dị ka “ghọta” na “tulee” bụ otu okwu Hibru ahụ. Okwu ahụ bụ “biyn,” ma ọ pụtara ikewa n’uche. Okwu Hibru a sụgharịrị dị ka “ihe ahụ,” bụ “dabar,” ma ọ pụtara “okwu ahụ”. Ya mere, Gebriel na-eme ka Daniel mara, nakwa ndị ọ na-anọchi anya ha n’ụbọchị ikpeazụ, ka ha kewaa Okwu nke eziokwu nke ọma.

> Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.

> Gụọsi ike ka i gosipụta onwe gị n’ihu Chineke dịka onye anabatara, onye ọrụ nke ihere na-adịghị ya, na-ekewa okwu nke eziokwu n’ụzọ ziri ezi. 2 Timothy 2:15.

The word “matter” is also employed by Daniel in chapter ten, verse one where it is translated three times as “thing.”

A na-ejikwa okwu a bụ “matter” n’akwụkwọ Daniel n’isi nke iri, amaokwu nke mbụ, ebe a sụgharịrị ya ugboro atọ dị ka “thing.”

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> N’afọ nke atọ nke Saịrọs, eze Peasia, e kpugheere Daniel otu ihe, onye a kpọrọ aha ya Belteshaza; ma ihe ahụ bụ eziokwu, ma oge a kara aka dị ogologo: o wee ghọta ihe ahụ, ma nwee nghọta nke ọhụ ahụ. Daniel 10:1.

In the verse, the word “vision” is the “mareh” vision of the appearance, and Daniel had understanding of both the thing (matter) and also the vision (“mareh”). In verse twenty-three of chapter nine, Gabriel instructed Daniel to rightly divide the matter and the vision, and in verse one of chapter ten he has understanding of both the matter (thing) and the vision (“mareh”). Gabriel is informing Daniel in chapter nine, to recognize the distinction (rightly divide) between the matter and the vision. The vision is the “mareh” vision and the “matter,” or the “thing” is the “chazon” vision.

N’amaokwu ahụ, okwu “ọhụ” bụ ọhụ “mareh” nke ọdịdị ahụ, ma Daniel ghọtara ma ihe ahụ (okwu ahụ) nakwa ọhụ ahụ (“mareh”). N’amaokwu nke iri abụọ na atọ nke isi nke itoolu, Gebriel nyere Daniel ntụziaka ka o kee okwu ahụ na ọhụ ahụ nke ọma n’ezi ụzọ, ma n’amaokwu mbụ nke isi nke iri, o nwere nghọta banyere ma okwu ahụ (ihe ahụ) na ọhụ ahụ (“mareh”). Gebriel na-eme ka Daniel mara n’isi nke itoolu ka ọ mata ọdịiche dị n’etiti okwu ahụ na ọhụ ahụ (kee ya nke ọma n’ezi ụzọ). Ọhụ ahụ bụ ọhụ “mareh,” ma “okwu ahụ,” ma ọ bụ “ihe ahụ,” bụ ọhụ “chazon.”

In chapter eight both visions are identified, and a distinction is noted because Daniel wished to understand the “chazon” vision, but Gabriel was instructed to make Daniel understand the “mareh” vision. As Gabriel begins his work of making Daniel understand the “matter” and the “vision” he informs Daniel to take note that they are two different visions.

N’isi nke asatọ, a kọwapụtara ọhụụ abụọ ahụ, a hụkwara ọdịiche dị n’etiti ha n’ihi na Daniel chọrọ ịghọta ọhụụ “chazon,” ma e nyere Gabriel iwu ime ka Daniel ghọta ọhụụ “mareh.” Ka Gabriel na-amalite ọrụ ya nke ime ka Daniel ghọta “okwu ahụ” na “ọhụụ ahụ,” ọ na-eme ka Daniel mara nke ọma na ha bụ ọhụụ abụọ dị iche.

> And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:22–27.

> Ọ gwakwara m okwu, kwukwaara m, sị, O Daniel, aputaworom ugbu a inye gị amamihe na nghọta. Na mmalite nke arịrịọ gị, iwu ahụ pụtara; abịakwam egosi gị ya; n’ihi na a hụrụ gị n’anya nke ukwuu: ya mere ghọta okwu a, tụleekwa ọhụụ ahụ. Izu iri asaa ka e kpebiri n’ebe ndị gị na obodo nsọ gị nọ, iji mechie njehie ahụ, na ime ka mmehie kwụsị, na ime mkpuchi mmehie, na iweta ezi omume ebighị ebi, na ikwuchie ọhụụ na amụma akara, na ite Onye Kachasị Nsọ mmanụ. Ya mere mara ma ghọta, na site n’oge iwu ahụ siri pụta ka e weghachi ma wughachi Jerusalem ruo n’aka Mesaịa, Onye-isi, ga-adị izu asaa na izu iri isii na abụọ: a ga-ewughachi ụzọ ya na mgbidi ya ọzọ, ọbụna n’oge nsogbu. Ma mgbe izu iri isii na abụọ gasịrị, a ga-ebipụ Mesaịa, ma ọ bụghị n’ihi onwe ya: ndị nke onye-isi ahụ ga-abịa ga-ebibi obodo ahụ na ebe nsọ ahụ; ọgwụgwụ ya ga-adị ka iju mmiri, ruekwa na njedebe nke agha a ka e kpebiri ịtọgbọrọ n’efu. Ọ ga-emekwa ka ọgbụgba ndụ sie ike n’etiti ọtụtụ mmadụ otu izu: ma n’etiti izu ahụ ka ọ ga-eme ka àjà na onyinye kwụsị, ma n’ihi mgbasa nke ihe arụ arụ, ọ ga-eme ka ọ bụrụ ihe tọgbọrọ n’efu, ọbụna ruo n’ọgwụgwụ ya, a ga-awụkwasịkwa ihe ahụ e kpebiri n’elu onye tọgbọrọ n’efu. Daniel 9:22–27.

Gabriel wished Daniel to recognize that elements of both the “chazon” vision and the “mareh” vision would be represented in the interpretation he provided for Daniel. The interpretation was going to address both visions, and it was Daniel’s responsibility to rightly divide the vision which addressed the trampling down of the sanctuary and the host, from the vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844.

Gebriel chọrọ ka Daniel ghọta na a ga-anọchi anya akụkụ nke ma ọhụụ “chazon” ma ọhụụ “mareh” n’ime nkọwa ọ nyere Daniel. Nkọwa ahụ ga-elekwasị anya n’ọhụụ abụọ ahụ, ọ bụkwa ọrụ Daniel ikewa ọhụụ ahụ nke ọma—nke na-ekwu banyere ịzọpịa ebe nsọ na usuu ahụ n’ala—site n’ọhụụ ahụ nke dugara n’ịpụta Kraịst n’Ebe Kachasị Nsọ na Ọktoba 22, 1844.

Gabriel identifies that from the decree of Artaxerxes in 457 BC, there would be four hundred and ninety years that were “cut off” from the twenty-three hundred years of the vision of the evenings and mornings, that was especially for the Jews. In the verses just cited, the word “determined” is identified three times, but it is two different Hebrew words that are both translated as “determined” in the verses. The first time “determined” is identified is in verse twenty-four, and that Hebrew word is “chathak” and means “to cut off”.

Gebriel na-egosi na site n’iwu Ataksaksis nyere n’afọ 457 BC, a ga-enwe narị afọ anọ na iri itoolu e “bepụrụ” n’ime afọ puku abụọ na narị atọ nke ọhụụ nke mgbede na ụtụtụ, nke e nyere pụrụ iche n’ihi ndị Juu. N’amaokwu ndị a ka a kpọtụrụ anya ugbu a, a kọwara okwu ahụ bụ “kpebiri” ugboro atọ, ma ọ bụ okwu Hibru abụọ dị iche iche ka a sụgharịrị ha abụọ dịka “kpebiri” n’amaokwu ndị ahụ. Oge mbụ e kwuru “kpebiri” dị n’amaokwu iri abụọ na anọ, ma okwu Hibru ahụ bụ “chathak” nke pụtara “ibepụ”.

It identifies that Israel was given a probationary period that began with the third decree of Artaxerxes which would end at the stoning of Stephen in the year 34 AD. The four hundred and ninety years was “cut off,” and represented a shorter prophetic period within the longer prophecy of twenty-three hundred years. The number “four hundred and ninety,” is a symbol of probationary time, as witnessed to by Jesus.

Ọ na-egosi na e nyere Izrel oge nnwale nke malitere site n’iwu nke atọ nke Ataksaksis, nke ga-akwụsị n’ịtụ Stivin nkume n’afọ 34 AD. Afọ narị anọ na iri itoolu ahụ ka “e bepụrụ,” ma na-anọchi anya oge amụma dị mkpirikpi n’ime amụma ogologo nke afọ puku abụọ na narị atọ. Ọnụọgụ ahụ, “narị anọ na iri itoolu,” bụ akara nke oge nnwale, dịka Jizọs gbara ya àmà.

> Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:22.

> Pita we biakwutere ya nso, si, Onyenweanyị, ugboro ole ka nwanne m ga-emehie megide m, m wee gbaghara ya? ruo ugboro asaa? Jisọs sịrị ya, Asị m gị, Ọ bụghị ruo ugboro asaa: kama, ruo ugboro iri asaa na asaa. Matiu 18:22.

There is an end to forgiveness, and that end is represented by the number “four hundred and ninety.” The “four hundred and ninety” years represents a period of probation for the Jews from their deliverance until they filled the cup of their probationary time at the stoning of Stephen. The “four hundred and ninety” years is also connected with the curse of the “seven times” in Leviticus twenty-six. There are only two places in the Bible that reference the land enjoying her sabbaths. The first is found in Leviticus twenty-six.

E nwere njedebe nke mgbaghara, a na-anọchitekwa njedebe ahụ anya site n’ọnụọgụ “narị anọ na iri itoolu.” Afọ “narị anọ na iri itoolu” ahụ na-anọchite anya oge nnwale nye ndị Juu site n’oge a tọhapụrụ ha ruo mgbe ha jupụtara iko nke oge nnwale ha n’oge a tụrụ Stivin nkume. Afọ “narị anọ na iri itoolu” ahụ jikọtara kwa na ọbụbụ ọnụ nke “ugboro asaa” dị na Levitikọs iri abụọ na isii. E nwere naanị ebe abụọ n’ime Akwụkwọ Nsọ nke na-ekwu maka ala ka ọ na-anụ ụtọ sabbat ya. Nke mbụ dị na Levitikọs iri abụọ na isii.

> And if ye will not for all this hearken unto me, but walk contrary unto me; Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins. And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you. And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours. And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:27–35.

> Ma ọ bụrụkwa na unu agaghị ege m ntị n’ihi ihe ndị a niile, kama unu eje ije n’ịlụso m ọgụ; mgbe ahụ, m ga-eje ije n’ịlụso unu ọgụkwa n’oke iwe; ma mụ onwe m, ee, mụ onwe m, ga-ata unu ahụhụ ugboro asaa n’ihi mmehie unu. Unu ga-erikwa anụ ụmụ unu ndị ikom, ma anụ ụmụ unu ndị inyom ka unu ga-eri. Aga m ebibi ebe-unu dị elu, bee ihe oyiyi-unu, tụfuo ozu-unu n’elu ozu arụsị-unu, mkpụrụ obi m ga-akpọkwa unu asị. Aga m emekwa ka obodo-unu bụrụ nkịtị, mee ebe nsọ-unu ka ha bụrụ mkpọmkpọ ebe, agaghịkwa m anu isi ụtọ nke ihe-esi-ìsì-unu ụtọ. Aga m emekwa ka ala ahụ bụrụ ọzara: ndị iro-unu bi n’ime ya ga-eju ya anya. Aga m achụsasị unu n’etiti ndị mba ọzọ, dọpụta mma-agha soro unu: ala-unu ga-abụkwa ọzara, obodo-unu bụrụkwa nkịtị. Mgbe ahụ ka ala ahụ ga-anụrịrị sabbat ya dị iche iche, ogologo oge ọ ga-adị n’ịla n’iyi, ebe unu nọ n’ala ndị iro-unu; ee, mgbe ahụ ka ala ahụ ga-ezu ike, ma nwee ọṅụ sabbat ya dị iche iche. Oge niile ọ ga-adị n’ịla n’iyi ka ọ ga-ezu ike; n’ihi na ọ naghị ezu ike n’oge sabbat-unu dị iche iche, mgbe unu bi n’elu ya. Levitikọs 26:27–35.

The punishment of the “seven times,” which is referenced four times in chapter twenty-six, identifies that when God’s people are scattered, the land will then “enjoy her sabbaths.” Daniel and the three worthies had been scattered into the enemies’ land in fulfillment of the curse of Moses, and that the scattering of seventy years, was a symbolic object lesson of the scattering of the twenty-five hundred and twenty years. It was a prophetic object lesson, similar to Elijah’s three and a half years of drought during the persecution of Jezebel. That three and a half years represented three and a half prophetic years, that equaled twelve hundred and sixty years of papal rule from the year 538 until 1798. The seventy years was a symbol of the “seven times,” just as the three and a half years was a symbol of the wilderness of twelve hundred and sixty years. The seventy years of Daniel’s captivity identified by Jeremiah, represented “four hundred and ninety” years.

Ntaramahụhụ nke “oge asaa,” nke a kpọrọ aha ugboro anọ n’isi nke iri abụọ na isii, na-egosi na mgbe a gbasasịrị ndị Chineke, ala ahụ ga-esi na ya “nụ ụtọ sabbat ya.” Daniel na ndị dike atọ ahụ agbasasịwo n’ala ndị iro dị ka mmezu nke ọbụbụ ọnụ Mozis, ma mgbasa nke afọ iri asaa ahụ bụ ihe atụ mmụta a na-ahụ anya nke mgbasa nke afọ puku abụọ narị ise na iri abụọ. Ọ bụ ihe atụ mmụta amụma, yiri afọ atọ na ọkara nke ọkọchị n’oge mkpagbu Jezebel n’oge Elaija. Afọ atọ na ọkara ahụ nọchiri anya afọ amụma atọ na ọkara, nke hà ka afọ otu puku narị abụọ na iri isii nke ọchịchị pope site n’afọ 538 ruo 1798. Afọ iri asaa ahụ bụ akara nke “oge asaa,” dịka afọ atọ na ọkara ahụ bụ akara nke ọzara nke afọ otu puku narị abụọ na iri isii. Afọ iri asaa nke ndọta n’agha Daniel, nke Jeremaya kọwara, nọchiri anya “afọ narị anọ na iri itoolu.”

> And the Lord God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place: But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy. Therefore he brought upon them the king of the Chaldees, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man, or him that stooped for age: he gave them all into his hand. And all the vessels of the house of God, great and small, and the treasures of the house of the Lord, and the treasures of the king, and of his princes; all these he brought to Babylon. And they burnt the house of God, and brake down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof. And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:15–23.

> Onyenwe ha, bú Chineke nke nna nna ha, zitere ha ozi site n’aka ndịozi Ya, na-ebili n’isi ụtụtụ na-eziga ha; n’ihi na O nwere ebere n’ebe ndị Ya nọ, nakwa n’ebe obibi Ya nọ: Ma ha mere ndịozi Chineke ihe ọchị, leda okwu Ya anya, ma megbuo ndị-amụma Ya, ruo mgbe iwe Onyenwe anyị biliri megide ndị Ya, ruo mgbe ọgwụgwọ na-adịghịzi. Ya mere O mere ka eze ndị Kaldia bịa megide ha, onye ji mma-agha gbuo ụmụ-okorobịa ha n’ụlọ nsọ ha, ọ nweghịkwa ebere n’ebe nwa-okorobịa ma ọ bụ nwa-agbọghọ nọ, agadi nwoke, ma ọ bụ onye agadi mere ka ọ kpọọ nkụ: O nyefere ha niile n’aka ya. Ngwongwo niile nke ụlọ Chineke, ndị ukwu na ndị nta, na akụ nile nke ụlọ Onyenwe anyị, na akụ nile nke eze, na nke ndị isi ya; ihe ndị a niile ka o buuru Babilọn. Ha kpọrọ ụlọ Chineke ọkụ, kwatuo mgbidi Jerusalem, were ọkụ kpọọ ụlọ eze ya niile, ma bibie ngwongwo ya niile mara mma. Ndị fọdụrụ, ndị gbanahụrụ mma-agha, ka o buuru Babilọn; ebe ha ghọrọ ndị-ozi nye ya na ụmụ ya nwoke ruo mgbe alaeze Peshia malitere ịchị: Iji mezuo okwu Onyenwe anyị site n’ọnụ Jeremiah, ruo mgbe ala ahụ nwetara izu-ike sabbath ya: n’ihi na ogologo oge niile ọ tọgbọrọ n’efu ka ọ debere sabbath, iji mezuo afọ iri asaa. Ma n’afọ mbụ nke Sairọs eze Peshia, ka e wee mezuo okwu Onyenwe anyị nke e kwuru site n’ọnụ Jeremiah, Onyenwe anyị kpaliri mmụọ Sairọs eze Peshia, nke mere na o mere nkwusa n’alaeze ya niile, o dekwara ya n’akwụkwọ, sị, Otú a ka Sairọs eze Peshia kwuru, Alaeze niile nke ụwa ka Onyenwe anyị Chineke nke eluigwe enyewo m; O nyewokwa m iwu iwulite Ya ụlọ na Jerusalem, nke dị na Juda. Ònye nọ n’etiti unu niile nke bụ nke ndị Ya? Ka Onyenwe ya Chineke nọrọnyere ya, ka ọ rịgokwara. 2 Ihe E Mere 36:15–23.

The only two references in the Bible of the land enjoying her sabbaths are in relation to the scattering of God’s people, and the seventy years of captivity, which represented a period of time that would allow the land to enjoy its sabbaths. It equaled the amount of sabbaths that the Jews did not allow the land to enjoy rest. The land resting for seventy years, represented the total years that the rebellion against the commandment to allow the land to rest had been accomplished. Simple math identifies that in “four hundred and ninety” years of rebellion, there would be a total of seventy years that the land had not rested.

Naanị ebe abụọ e zoro aka na ha n’Akwụkwọ Nsọ gbasara ala ịnụrị sabbath ya bụ n’ihe metụtara ịkpọsara ndị nke Chineke n’ala ọzọ, na afọ iri asaa nke ndọta n’agha, nke nọchiri anya oge ga-eme ka ala ahụ nwee ike ịnụrị sabbath ya. Nke a hà nhata ọnụọgụ sabbath ndị Juu ekweghị ka ala ahụ nụrị n’izuike. Ala ahụ izuike afọ iri asaa nọchiri anya mkpokọta afọ niile e mezuru nnupụisi megide iwu ahụ nyere ka e kwe ka ala ahụ zuo ike. Mgbakọ dị mfe na-egosi na n’ime “afọ narị anọ na iri itoolu” nke nnupụisi, a ga-enwe mkpokọta afọ iri asaa nke ala ahụ anọghị n’izuike.

Four hundred and ninety years were cut off from the twenty-three hundred years, as a probationary period for the Jews, and that “four hundred and ninety” years has a direct connection with the scattering of the “seven times” of Leviticus twenty-six.

A napụrụ afọ narị anọ na iri itoolu n’ime afọ puku abụọ na narị atọ ahụ, dịka oge ule e nyere ndị Juu, ma “afọ narị anọ na iri itoolu” ahụ nwere njikọ kpọmkwem na ịgbasa nke “ugboro asaa” nke Levitikọs iri abụọ na isii.

The “chazon” vision of the trampling down and the “mareh” vision of the appearance at the end of twenty-three hundred years are distinct from each other, but they have a direct connection. As with Daniel, God’s people are to rightly divide the two visions, while simultaneously recognizing their connection with one another. The seventy years of captivity which led to the three decrees allowing the Jews to return and rebuild Jerusalem, represented “four hundred and ninety” years of rebellion by the Jews against the covenant of allowing the land to rest.

Ọhụ “chazon” nke ịzọpụta n’okpuru ụkwụ, na ọhụ “mareh” nke ọdịdị n’ọgwụgwụ puku afọ abụọ na narị atọ, dị iche n’onwe ha, ma ha nwere njikọ kpọmkwem. Dị ka ọ dị n’ihe gbasara Daniel, ndị nke Chineke ga-ekewa ọhụ abụọ ahụ nke ọma, ebe n’otu oge ahụ ha na-amata njikọ ha nwere n’etiti onwe ha. Afọ iri asaa nke ndọta n’agha, nke dugara n’iwu atọ nyere ndị Juu aka ịlaghachi ma wughachi Jerusalem, nọchiri anya “narị anọ na iri itoolu” afọ nke nnupụisi nke ndị Juu megide ọgbụgba ndụ nke ikwe ka ala zuo ike.

When the third decree identified their opportunity to return and rebuild, they were given “four hundred and ninety” years of probationary time, as they were tested by the same period of time in which their disobedience led to the destruction of Jerusalem and their scattering. At the end of the second “four hundred and ninety years,” their disobedience would once again bring the destruction of Jerusalem and their scattering among the Gentiles.

Mgbe iwu nke atọ kọwapụtara ohere ha nwere ịlaghachi ma wughachi, e nyere ha “narị afọ anọ na iri itoolu” nke oge nnwale, dịka e ji otu oge ahụ nwalee ha, nke n’ime ya nnupụisi ha butere mbibi Jerusalem na ichụsasị ha. N’ọgwụgwụ nke “narị afọ anọ na iri itoolu” nke abụọ ahụ, nnupụisi ha ga-ewetakwa ọzọ mbibi Jerusalem na ichụsasị ha n’etiti ndị mba ọzọ.

The scattering of the seventy year captivity was preceded by “four hundred and ninety” years of rebellion, and then that seventy year captivity was followed by another “four hundred and ninety years” of further rebellion.

Mgbasawanye nke ndọta n’agha afọ iri asaa ahụ bụ nke afọ “narị anọ na iri itoolu” nke nnupụisi buru ya ụzọ, ma mgbe ahụ, ndọta n’agha ahụ nke afọ iri asaa soro ya ọzọ afọ “narị anọ na iri itoolu” ọzọ nke nnupụisi ka ukwuu.

The first “four hundred and ninety” year period, which brought about the seventy years of the land resting, had reached a conclusion with the destruction of Jerusalem. At the ending of the “four hundred and ninety” years that was cut off from the twenty-three hundred years, Jerusalem was once again destroyed, for Jesus always illustrates the end of a thing with the beginning of a thing.

Oge mbụ ahụ nke “narị anọ na iri itoolu” afọ, nke wetara afọ iri asaa nke ala ahụ izu ike, eruola n’isi njedebe site n’mbibi nke Jerusalem. N’ọgwụgwụ nke “narị anọ na iri itoolu” afọ ahụ e bipụrụ n’ime afọ puku abụọ na narị atọ, e bibikwara Jerusalem ọzọ, n’ihi na Jizọs na-eji mmalite nke ihe kọwaa njedebe ya mgbe niile.

The seventy year captivity of literal Israel in literal Babylon was a symbol of the scattering of “seven times,” and Sister White identifies that the seventy years of captivity of literal Israel in literal Babylon was a type of the twelve hundred and sixty years of captivity of spiritual Israel in spiritual Babylon.

Ije afọ iri asaa nke ndọkpụ n’agha nke Izrel nkịtị nọ na Babilọn nkịtị bụ ihe nnọchianya nke ikesa “ugboro asaa,” ma Sister White na-akọwa na afọ iri asaa nke ndọkpụ n’agha nke Izrel nkịtị nọ na Babilọn nkịtị bụ ụdị nke afọ puku abụọ na narị atọ na iri isii nke ndọkpụ n’agha nke Izrel ime mmụọ nọ na Babilọn ime mmụọ.

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> “Nzukọ Chineke dị n’ụwa nọ n’ezie n’agha n’oge a ogologo nke mkpagbu na-adịghị akwụsị akwụsị, dịka ụmụ Izrel nọ n’agha na Babilọn n’oge mbula ahụ.” Prophets and Kings, 714.

The twelve hundred and sixty years from the year 538 to 1798, was a type of the “seven times.” At the end of the seventy years, the Jews returned to restore and rebuild Jerusalem. Their return during the three decrees marked the beginning (457 BC) of the twenty-three hundred years of the “mareh” vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844. The three decrees marked the beginning of the prophetic period, and it required all three decrees to begin the prophetic period, though they began to return and rebuild with the first decree of Cyrus.

Afọ otu puku narị abụọ na iri isii ahụ, site n’afọ 538 ruo 1798, bụ ụdị nke “oge asaa” ahụ. N’ọgwụgwụ afọ iri asaa ahụ, ndị Juu laghachiri ime ka Jerusalem guzosie ike ma wughachi ya. Nlaghachi ha n’oge iwu atọ ahụ mere ka mmalite (457 T.K.) nke afọ puku abụọ na narị atọ nke ọhụụ “mareh” ahụ pụta ìhè, nke duru n’ịpụta Kraịst n’Ebe Nsọ Kachasị Nsọ na Ọktoba 22, 1844. Iwu atọ ahụ kara akara mmalite nke oge amụma ahụ, ma ọ chọrọ iwu atọ ahụ niile ka oge amụma ahụ malite, n’agbanyeghị na ha malitere ilaghachi ma wughachi site n’iwu mbụ nke Saịrọs.

> “In the seventh chapter of Ezra the decree is found. Verses 12−26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [‘decree,’ margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.

> “N’isi nke asaa nke Ezra ka a hụrụ iwu ahụ. Amaokwu 12−26. N’ụdị ya zuru ezu nke ukwuu, Ataksakses, eze Peasia, nyere ya n’afọ 457 T.K. Ma na Ezra 6:14 a sịrị na e wuru ụlọ nke Onyenwe anyị dị na Jerusalem ‘dịka iwu ahụ [“decree,” n’akụkụ ibe] nke Sairọs, na Dariọs, na Ataksakses eze Peasia.’ Ndị eze atọ a, n’ịmalite, n’ịkwado ọzọ, na n’imezu iwu ahụ, wetara ya n’izuzu okè ahụ amụma ahụ chọrọ iji kpọọ akara mmalite nke afọ 2300 ahụ. N’ịnakwere afọ 457 T.K., oge e mezuru iwu ahụ, dịka ụbọchị nke iwu ahụ, a hụrụ na nkọwapụta ọ bụla nke amụma ahụ gbasara izu iri asaa ahụ emezuwo.” The Great Controversy, 326.

From 1798 until 1844, the three angels of Revelation arrived into prophetic history, and just as the three decrees marked the beginning of the prophecy of twenty-three hundred years, those three angels marked the conclusion of the prophecy. The prophetic period ended with the arrival of the third angel, just as it had begun with the arrival of the third decree, for Jesus always identifies the end of a thing, with the beginning of a thing.

Site n’afọ 1798 ruo 1844, ndị mmụọ ozi atọ nke Mkpughe batara n’akụkọ ihe mere eme amụma, ma dịka iwu atọ ahụ si gosi mmalite nke amụma ahụ nke puku afọ abụọ na narị atọ, otu a ka ndị mmụọ ozi atọ ahụ si gosi mmechi nke amụma ahụ. Oge amụma ahụ kwụsịrị n’ọbịbịa nke mmụọ ozi nke atọ, dịka o siri malitekwa n’ọbịbịa nke iwu nke atọ, n’ihi na Jisọs na-ejikọta njedebe nke ihe na mmalite nke ihe ahụ mgbe niile.

The Jews began to return under the first decree, and in the history of the second decree they finished the temple. The third angel arrived on October 22, 1844, and before that date the Millerites had finished the spiritual temple they had come out of spiritual Babylon to rebuild. It was to be completed, for on October 22, 1844 the messenger of the covenant was to come suddenly to his temple. That temple was the Millerite people who entered into covenant on October 22, 1844, and who Peter identifies were a temple.

Ndị Juu malitere ịlọghachi n’okpuru iwu mbụ ahụ, ma n’akụkọ iwu nke abụọ ahụ ka ha mezuru ụlọ nsọ ahụ. Mmụọ-ozi nke atọ bịarutere n’ụbọchị Ọktoba 22, 1844, ma tupu ụbọchị ahụ, ndị Millerite emezula ụlọ nsọ ime mmụọ ahụ nke ha siri na Babilọn ime mmụọ pụta ka ha wughachi ya. A ghaghị imezu ya, n’ihi na n’ụbọchị Ọktoba 22, 1844, onye ozi nke ọgbụgba ndụ ahụ ga-abịa na mberede n’ụlọ nsọ ya. Ụlọ nsọ ahụ bụ ndị Millerite ahụ ndị batara n’ọgbụgba ndụ n’ụbọchị Ọktoba 22, 1844, ndịkwa Pita kọwara na ha bụ ụlọ nsọ.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

> Unu onwe-unu kwa, dika nkume di ndu, ka a na-ewuli unu ka unu buru ulo nke Mmuo, ndi nchụ-àjà di nsọ, ka unu na-achu aja nke Mmuo, nke anabatara n’ihu Chineke site n’aka Jisus Kraist. 1 Pita 2:5.

The Millerite temple was built from 1798 to 1844, which is forty-six years, or prophetically three days, for Christ identified that it takes three days to raise up a temple.

E wuru ụlọ nsọ ndị Millerite site n’afọ 1798 ruo 1844, nke bụ afọ iri anọ na isii, ma ọ bụ n’amụma, ụbọchị atọ, n’ihi na Kraịst kọwara na ọ na-ewe ụbọchị atọ iwulite ụlọ nsọ elu.

> And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:13–21.

> Ngabiga kwa ememme ngabiga nke ndị Juu eruola nso, Jisọs wee rigoo Jerusalem, ọ hụrụkwa n’ụlọ nsọ ndị na-ere ehi na atụrụ na nduru, na ndị na-agbanwe ego ka ha nọ ọdụ: Mgbe o jiri ụdọ nta kpaa ụtarị, o chụpụrụ ha niile n’ụlọ nsọ, tinyere atụrụ na ehi; o wụfukwara ego ndị na-agbanwe ego ahụ, ma kpughee tebụl ha; O wee sị ndị na-ere nduru, Wepụnụ ihe ndị a n’ebe a; unu emela ụlọ Nna m ụlọ ahia. Ndị na-eso ụzọ ya wee cheta na e dere, Ịnụ ọkụ n’obi maka ụlọ gị eripịawo m. Mgbe ahụ, ndị Juu zara sị ya, Gịnị bụ ihe ịrịba ama ị na-egosi anyị, ebe ị na-eme ihe ndị a? Jisọs zara sị ha, Kwatuonu ụlọ nsọ a, n’ime ụbọchị atọ m ga-ewulikwa ya. Ndị Juu wee sị, Afọ iri anọ na isii ka e ji wuo ụlọ nsọ a, ị ga-ewulikwa ya n’ime ụbọchị atọ? Ma ọ na-ekwu maka ụlọ nsọ nke ahụ ya. Jọn 2:13–21.

Sister White identifies that when the messenger of the covenant suddenly came to his temple, as represented in the book of Malachi, that the prediction had been fulfilled when Christ cleansed the temple, as just identified in the passage from John.

Nwanyị White na-akọwapụta na mgbe Onye-ozi nke ọgbụgba ndụ bịara n’ụlọ nsọ ya na mberede, dịka e gosiri ya n’akwụkwọ Malakaị, na amụma ahụ emezuwo mgbe Kraịst sachara ụlọ nsọ ahụ, dịka e depụtarala ya ugbu a n’akụkụ Akwụkwọ Jọn.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. ‘Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Malachi 3:1–3.” The Desire of Ages, 161.

> “N’ịsachapụ ụlọ nsọ ahụ n’aka ndị na-azụ ahịa na ndị na-ere ahịa nke ụwa, Jizọs kwupụtara ozi Ya nke ịsacha obi pụọ n’ọnyà mmehie,—n’ọchịchọ nke ụwa, n’agụụ onwe onye, n’omume ọjọọ ndị ahụ na-emebi mkpụrụ obi. ‘Lee, M ga-ezite onye ozi m, ọ ga-akwadebekwa ụzọ n’ihu m: Onye-nwe-anyị, onye unu na-achọ, ga-abịa n’ụlọ nsọ ya na mberede, ọbụna onye ozi nke ọgbụgba ndụ ahụ, onye unu na-enwe mmasị n’ime ya: lee, ọ ga-abịa, ka Jehova nke ụsụụ ndị agha kwuru. Ma ònye ga-anọgide n’ụbọchị ọbịbịa ya? ònye ga-eguzokwa mgbe ọ ga-apụta? n’ihi na ọ dị ka ọkụ nke onye na-anụcha ihe, dịkwa ka ncha nke ndị na-asa ákwà: Ọ ga-anọdụ ala dị ka onye na-anụcha na onye na-eme ka ọlaọcha dị ọcha: ọ ga-eme ka ụmụ Levi dị ọcha, sachapụkwa ha dịka ọlaedo na ọlaọcha, ka ha wee chụọrọ Jehova àjà n’ezi omume. Malakaị 3:1–3.” The Desire of Ages, 161.

The temple in John chapter two, took forty-six years to build, and Jesus said He would erect the destroyed temple in three days. 1798 unto 1844, is forty-six years, and it identifies the arrival of the three angels (days), of Revelation fourteen, that had been typified by the three decrees which began the twenty-three hundred year prophecy. The forty-six years is the period in which Christ raised up the Millerite temple, for prior to that time the spiritual sanctuary and spiritual Israel had been trodden down by spiritual Babylon.

Ụlọ nsọ dị na Jọn isi nke abụọ were afọ iri anọ na isii ka e wuo ya, ma Jizọs kwuru na Ọ ga-ewulite ụlọ nsọ ahụ e bibiri n’ime ụbọchị atọ. Site n’afọ 1798 ruo n’afọ 1844 bụ afọ iri anọ na isii, ọ na-akọwapụtakwa ọbịbịa nke ndị mmụọ ozi atọ (ụbọchị), nke Mkpughe iri na anọ, ndị e ji iwu atọ ahụ, nke malitere amụma afọ puku abụọ na narị atọ, bụrụ ihe nnọchianya ha. Afọ iri anọ na isii ahụ bụ oge nke Kraịst welitere ụlọ nsọ nke ndị Millerait, n’ihi na tupu oge ahụ, e zọdatala ebe nsọ nke mmụọ na Izrel nke mmụọ n’okpuru ukwu Babilọn nke mmụọ.

When Christ cleansed the temple at the Passover in the beginning of His ministry, He was fulfilling the prophecy of the Messenger of the Covenant suddenly coming unto His temple as set forth in Malachi. On October 22, 1844 Christ suddenly came to His temple, and it had taken Him forty-six years to erect His destroyed temple.

Mgbe Kraịst sachara ụlọ nsọ ahụ n’oge Emume Ngabiga n’mmalite ozi Ya, Ọ na-emezu amụma ahụ gbasara Onye-Ozi nke Ọgbụgba-ndụ, onye ga-abịa na mberede n’ụlọ nsọ Ya, dịka e depụtara ya na Malakaị. N’ụbọchị Ọktoba 22, 1844, Kraịst bịara na mberede n’ụlọ nsọ Ya, ma o were Ya afọ iri anọ na isii iwulite ụlọ nsọ Ya nke e bibiri.

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

> “Ọbịbịa nke Kraịst dị ka Nnukwu Onye-nchu-àjà anyị n’Ebe Kachasị Nsọ, maka ime ka ebe nsọ dị ọcha, nke e gosiri na Daniel 8:14; ọbịbịa nke Ọkpara nke mmadụ n’ihu Onye Ochie nke Ụbọchị, dịka e siri kọwaa ya na Daniel 7:13; na ọbịbịa nke Onyenwe anyị n’ụlọ nsọ Ya, dịka Malakaị buru amụma ya, bụ nkọwa nke otu ihe ahụ mere; a na-anọchikwa nke a anya site n’ọbịbịa nke nwoke-alụ ọhụrụ n’oriri alụmdi na nwunye, dịka Kraịst kọwara ya n’ilu nke ụmụ agbọghọ iri ahụ, nke Matthew 25.” The Great Controversy, 426.

The first indignation ended in 1798, and the end of the last indignation was 1844. The beginning of the forty-six year period, where Christ raised up the Millerite temple illustrated the end, for both the beginning and ending were marked by the conclusion of God’s indignation against His people, for Jesus always identifies the end of a thing, with the beginning of a thing.

Iwe mbụ nke iwe ahụ kwụsịrị na 1798, na njedebe nke iwe ikpeazụ ahụ bụ na 1844. Mmalite nke oge afọ iri anọ na isii ahụ, ebe Kraịst welitere ụlọ nsọ Millerite, gosipụtara njedebe ahụ, n’ihi na e ji mmechi nke iwe Chineke megide ndị Ya mara ma mmalite ma njedebe ya; n’ihi na Jizọs na-ejikọ njedebe nke ihe ọ bụla na mmalite ya mgbe nile.

We will continue our study of Gabriel’s instruction to Daniel in the next article.

Anyị ga-aga n’ihu n’ịmụ ntuziaka Gebriel nyere Daniel n’isiokwu na-esonụ.

> “The book of Revelation must be opened to the people. Many have been taught that it is a sealed book, but it is sealed to those only who reject truth and light. The truths that it contains must be proclaimed, that people may have an opportunity to prepare for the events which are so soon to take place. The Third Angel’s Message must be presented as the only hope for the salvation of a perishing world.

> “A ghaghị imeghe akwụkwọ Mkpughe nye ndị mmadụ. A kụziiri ọtụtụ mmadụ na ọ bụ akwụkwọ e mechiri emechi, ma e mechiri ya naanị n’ihu ndị na-ajụ eziokwu na ìhè. A ghaghị ikwusa eziokwu ndị ọ nwere, ka ndị mmadụ nwee ohere ịkwadebe maka ihe omume ndị na-achọ ime n’oge na-adịghị anya. A ghaghị iweta Ozi nke Mmụọ Ozi nke Atọ dịka naanị olileanya maka nzọpụta nke ụwa na-ala n’iyi.

> “The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in. Let not the solemn scenes that prophecy has revealed are soon to take place be left untouched. We are God’s messengers, and we have no time to lose. Those who would be co-workers with our Lord Jesus Christ will show a deep interest in the truths found in this book. With pen and voice they will strive to make plain the wonderful things that Christ came from heaven to reveal.” Signs of the Times, July 4, 1906.

> “Ọghọm nke ụbọchị ikpeazụ ndị a adịkwaghị anya n’ebe anyị nọ, ma n’ọrụ anyị, anyị ga-adọ ndị mmadụ aka ná ntị banyere ihe ize ndụ ha nọ na ya. Ka e ghara ịhapụ n’enweghị imetụ ya aka ihe ngosi ndị ahụ dị nsọ nke amụma kpughere, ndị na-eru nso imezu n’oge na-adịghị anya. Anyị bụ ndị ozi Chineke, anyị enweghịkwa oge anyị ga-efunahụ. Ndị ga-achọ ịbụ ndị ọrụ ibe na Onyenwe anyị Jizọs Kraịst ga-egosi mmasị miri emi n’eziokwu ndị dị n’akwụkwọ a. Site n’ede na olu, ha ga-agbalị ime ka ihe ịtụnanya ndị ahụ doo anya, ihe ndị Kraịst si n’eluigwe bịa ikpughe.” Signs of the Times, July 4, 1906.

Back to Articles