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# The Book of Daniel - Number Three

Akwụkwọ Daniel — Nke Atọ

Double Visions

Ọhụụ Abụọ

Author

Jeff Pippenger

Published

November 25, 2023

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We are currently addressing the “seven times” of Leviticus twenty-six in the book of Daniel. It is hidden to those who have chosen to close their eyes, but it is there for those who wish to see. We will begin in Daniel chapter eight, and verse thirteen.

Anyi na-atụle ugbu a “oge asaa” nke Levitikọs iri abụọ na isii n’akwụkwọ Daniel. E zoro ya ndị họọrọ imechi anya ha, ma ọ dị ebe ahụ nye ndị chọrọ ịhụ ya. Anyị ga-amalite na Daniel isi nke asatọ, na amaokwu nke iri na atọ.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

> Mgbe ahụ, anụm otu onye nsọ ka ọ na-ekwu okwu, onye nsọ ọzọ wee sị onye nsọ ahụ nke kwuru okwu, Ruo ole mgbe ka ọhụ a ga-adị banyere àjà a na-achụ kwa ụbọchị, na njehie nke mbibi, nke na-enyefe ma ebe nsọ ahụ ma usuu ndị agha ka a zọda n’okpuru ụkwụ? Daniel 8:13.

The verse begins with the word “then,” and is making a distinction between the vision of prophetic history Daniel has just seen in the previous ten verses. Verse one and two of the chapter, identify the year when Daniel received the vision and also that he received it by the Ulai river. From verse three to verse twelve, he “sees” the vision of prophetic history. “Then” he “hears” a heavenly dialogue consisting of a question and an answer. In verse fifteen, he begins to seek what the vision of prophetic history that he had just “seen” represented. It is essential to recognize the distinction between the vision that Daniel “saw” in verses three through twelve, and the heavenly dialogue, which he “heard”—for they are two different visions.

Amaokwu ahụ na-amalite site n’okwu a, “mgbe ahụ,” ma ọ na-eme ka ọdịiche pụta n’etiti ọhụụ nke akụkọ amụma Daniel ka hụworo n’amaokwu iri gara aga. Amaokwu nke mbụ na nke abụọ nke isi ahụ na-akọwa afọ ahụ Daniel natara ọhụụ ahụ, ma na-egosikwa na ọ natara ya n’akụkụ osimiri Ulai. Site n’amaokwu nke atọ ruo n’amaokwu nke iri na abụọ, ọ “na-ahụ” ọhụụ nke akụkọ amụma ahụ. “Mgbe ahụ” ọ “na-anụ” mkparịta ụka nke eluigwe, nke mejupụtara ajụjụ na azịza. N’amaokwu nke iri na ise, ọ malitere ịchọ ihe ọhụụ nke akụkọ amụma ahụ ọ ka “hụrụ” pụtara. Ọ dị mkpa nke ukwuu ịmata ọdịiche dị n’etiti ọhụụ ahụ Daniel “hụrụ” n’amaokwu nke atọ ruo nke iri na abụọ, na mkparịta ụka nke eluigwe ahụ, nke ọ “nụrụ”—n’ihi na ha bụ ọhụụ abụọ dị iche iche.

> But blessed are your eyes, for they see: and your ears, for they hear. Matthew 13:16.

> Ma ngọzi nādiri anya unu, n’ihi na ha nāhụ ụzọ; na ntị unu, n’ihi na ha nāanụ ihe. Matiu 13:16.

The question in verse thirteen is, “How long shall be the vision,” and the word translated as “vision” is a different Hebrew word than the word translated as “vision” in verse sixteen.

Ajụjụ dị n’amaokwu nke iri na atọ bụ, “Ruo oge ole ka ọhụ a ga-adị,” ma okwu Hibru a sụgharịrị dịka “ọhụ” bụ okwu dị iche na okwu a sụgharịrị dịka “ọhụ” n’amaokwu nke iri na isii.

> And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:16.

> Anụkwara m olu nwoke n’etiti ụsọ mmiri Ulai, nke kpọrọ, sị, Gebriel, mee ka nwoke a ghọta ọhụụ ahụ. Daniel 8:16.

By translating two different Hebrew words into the English word “vision,” the “seven times” of Leviticus twenty-six, became “hidden in plain sight”. Biblical students who are satisfied to simply skim the surface consider these two different Hebrew words as the same word, but they do so at their own peril.

Site n’ịsụgharị okwu Hibru abụọ dị iche iche ka ọ bụrụ okwu Bekee bụ “vision,” “oge asaa” nke Levitikọs iri abụọ na isii ghọrọ ihe “zoro ezo n’ihu ọha.” Ndị na-amụ Akwụkwọ Nsọ ndị na-eju afọ nanị ịkpọọ elu elu na-ele okwu Hibru abụọ a dị iche iche anya dịka otu okwu, ma ha na-eme nke a n’ihe ize ndụ nke ha onwe ha.

> “To skim over the surface will do little good. Thoughtful investigation and earnest, taxing study are required to comprehend it. There are truths in the word which are like veins of precious ore concealed beneath the surface. By digging for them, as the man digs for gold and silver, the hidden treasures are discovered. Be sure that the evidence of truth is in the Scripture itself. One scripture is the key to unlock other scriptures. The rich and hidden meaning is unfolded by the Holy Spirit of God, making plain the word to our understanding: ‘The entrance of Thy words giveth light; it giveth understanding unto the simple.’” Fundamentals of Christian Education, 390.

> “Ileghara elu ya n’elu agaghị eweta ezigbo uru. A chọrọ nyocha nwere echiche miri emi na ọmụmụ siri ike, nke na-atụ mmadụ ụtụ, iji ghọta ya. E nwere eziokwu n’Okwu ahụ nke dị ka akwara ọla dị oké ọnụ ahịa e zoro n’okpuru elu ala. Site n’ịkụwa ala ịchọ ha, dịka mmadụ si akụwa ala ịchọ ọlaedo na ọlaọcha, ka a na-achọpụta akụ ndị e zoro ezo. Jide n’aka na ihe àmà nke eziokwu ahụ dị n’Akwụkwọ Nsọ n’onwe ya. Otu akụkụ Akwụkwọ Nsọ bụ mkpịsị-igodo imeghe akụkụ ndị ọzọ nke Akwụkwọ Nsọ. Mmụọ Nsọ nke Chineke na-ekpughe ihe pụtara ya bara ụba ma zoro ezo, na-eme ka Okwu ahụ doo anya nye nghọta anyị: ‘Mbata nke okwu Gị na-enye ìhè; ọ na-enye ndị dị mfe nghọta.’” Fundamentals of Christian Education, 390.

We are informed that “every fact has its bearing” in the Word of God, and if we choose to ignore the fact there are two different Hebrew words translated as “vision” in chapter eight, we are responsible for inflicting Laodicean blindness upon ourselves. The old adage is, “there are none so blind as those who will not see.”

A gwara anyị na “eziokwu ọ bụla nwere ihe ọ pụtara” n’Okwu Chineke, ma ọ bụrụ na anyị ahọrọ ileghara eziokwu ahụ anya na e nwere okwu Hibru abụọ dị iche iche a sụgharịrị dịka “ọhụ” n’isi nke asatọ, ọ bụ anyị ka ọrụ dị n’ịwetara onwe anyị ìsì Laodisia. Ilu ochie ahụ na-ekwu, “ọ dịghị ndị ìsì dị ka ndị na-achọghị ịhụ.”

> “The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.

> “Baịbụl nwere ụkpụrụ nile ndị mmadụ kwesịrị ịghọta ka e wee mee ka ha tozuo oke ma maka ndụ a ma ọ bụ maka ndụ nke ga-abịa. A pụkwara ka mmadụ niile ghọta ụkpụrụ ndị a. Ọ dịghị onye nwere mmụọ nke ịnakwere ozizi ya ga-agụ ọbụna otu amaokwu n’ime Baịbụl na-eriteghị n’ime ya echiche bara uru nke ga-enyere aka. Ma ozizi kachasị baa uru nke Baịbụl abụghị ihe a ga-enweta site n’ịmụ ya mgbe ụfọdụ ma ọ bụ n’ụzọ na-adịghị ejikọta ihe ọnụ. A naghị egosipụta nnukwu usoro eziokwu ya n’ụzọ onye na-agụ ọsọ ọsọ ma ọ bụ onye na-eleghara anya ga-eji chọpụta ya. Ọtụtụ n’ime akụ ya dị omimi n’okpuru elu, a pụkwara inweta ha naanị site n’ịchọsi ike n’ịnyocha na mgbalị na-aga n’ihu. A ghaghị ịchọpụtachaa ma chịkọtakwaa eziokwu ndị mejupụtara nnukwu izugbe ahụ, ‘ntakịrị ebe a, ntakịrị ebe ahụ.’ Aịzaya 28:10.”

> “When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.

> “Mgbe a nyochachara ha otu a ma chịkọkọta ha ọnụ, a ga-achọpụta na ha dabara ibe ha nke ọma n’ụzọ zuru oke. Oziọma ọ bụla bụ mmeju nke ndị ọzọ, amụma ọ bụla bụ nkọwa nke ọzọ, eziokwu ọ bụla bụ mmepe nke eziokwu ọzọ. Ụdị dị iche iche nke usoro akụnụba ndị Juu na-eme ka Oziọma doo anya. Ụkpụrụ ọ bụla n’Okwu Chineke nwere ọnọdụ ya, eziokwu ọ bụla nwekwara ihe ọ na-egosi. Ma owuwu ahụ dum, n’echiche ya na n’imezu ya, na-agba ama banyere Onye dere ya. Owuwu dị otu a abụghị nke uche ọ bụla pụrụ ichetụ ma ọ bụ kpụọ, ma e wezụga naanị uche nke Onye Enweghi Ngwụcha.” Education, 123.

The word “vision” occurs ten times in Daniel chapter eight, but those ten times consist of two different Hebrew words, and the meanings of those words are not the same. If they meant the same thing, Daniel would have only used one of those words in each of the ten occurrences. Daniel wrote two words, for each of those two words possess their own meanings, and one represents a vision Daniel “saw”, and the other a vision he “heard”. In verse thirteen, the word translated as “vision” is châzôn, and it means “a sight”, or “a vision”, “a dream” or “an oracle”. I call it the “vision of prophetic history” based upon its definition and on how Daniel employs it.

Okwu ahụ bụ “ọhụụ” pụtara ugboro iri n’isi nke asatọ nke Daniel, ma ugboro iri ahụ mejupụtara okwu Hibru abụọ dị iche iche, ihe okwu ndị ahụ pụtara adịghịkwa otu. Ọ bụrụ na ha pụtara otu ihe, Daniel gaara eji naanị otu n’ime okwu ndị ahụ n’ime ugboro iri ahụ nile. Daniel dere okwu abụọ, n’ihi na nke ọ bụla n’ime okwu abụọ ahụ nwere ihe nke ya ọ pụtara, otu n’ime ha na-anọchi anya ọhụụ Daniel “hụrụ,” nke ọzọkwa ọhụụ ọ “nụrụ.” N’amaokwu nke iri na atọ, okwu a sụgharịrị ịbụ “ọhụụ” bụ châzôn, ọ pụtara “ihe a na-ahụ anya,” ma ọ bụ “ọhụụ,” “nrọ,” ma ọ bụ “amụma.” Ana m akpọ ya “ọhụụ nke akụkọ ihe mere eme amụma” dabere n’ihe ọ pụtara nakwa n’otú Daniel si eji ya.

In verse one, of Daniel chapter eight, Daniel says “a vision appeared unto me,” and in verse two he twice states that he “saw in a vision.” Then in verse thirteen, the question is raised of “how long shall be the vision.” All of those usages are the Hebrew word “châzôn.” Then in verse fifteen, we come to perhaps the most important time Daniel used that very same word, for he says, “when I”…“had seen the vision and sought for the meaning.” After Daniel had seen the châzôn vision, he wanted to understand what it meant. This is a fact that has great bearing on the hiding of the “seven times” of Leviticus twenty-six in the chapter.

N’amaokwu nke mbụ, nke Daniel isi nke asatọ, Daniel na-ekwu, “ọhụụ pụtara n’ihu m,” ma n’amaokwu nke abụọ ọ na-ekwukwa ugboro abụọ na ọ “hụrụ n’ọhụụ.” Mgbe ahụ n’amaokwu nke iri na atọ, a jụrụ ajụjụ a, “ruo ole mgbe ka ọhụụ ahụ ga-adị?” Ojiji ndị ahụ niile bụ okwu Hibru “châzôn.” Mgbe ahụ n’amaokwu nke iri na ise, anyị rutere n’ebe ikekwe bụ oge kacha mkpa Daniel jiri otu okwu ahụ kpọmkwem, n’ihi na ọ na-ekwu, “mgbe m”…“hụrụ ọhụụ ahụ ma chọọ ịmata ihe ọ pụtara.” Mgbe Daniel hụchara ọhụụ châzôn ahụ, ọ chọrọ ịghọta ihe ọ pụtara. Nke a bụ eziokwu nke nwere nnukwu mmetụta n’ihe gbasara izochi “oge asaa” nke Levitikọs iri abụọ na isii n’isiakwụkwọ ahụ.

He also uses the word châzôn in verses seventeen and twenty-six. The word “vision” appears ten times in Daniel chapter eight, and the word châzôn represents seven of those occurrences. Daniel uses the other Hebrew word that is translated as “vision” four times. The other Hebrew word is mar’eh, and means “appearance”.

Ọ na-ejikwa okwu ahụ bụ châzôn n’amaokwu nke iri na asaa na nke iri abụọ na isii. Okwu ahụ bụ “ọhụ” pụtara ugboro iri n’isi nke asatọ nke Daniel, ma okwu ahụ bụ châzôn na-anọchi anya ugboro asaa n’ime ugboro ndị ahụ. Daniel na-eji okwu Hibru nke ọzọ a sụgharịrị dịka “ọhụ” ugboro anọ. Okwu Hibru nke ọzọ ahụ bụ mar’eh, ọ pụtakwara “ọdịdị”.

Châzôn is found seven times in Daniel chapter eight, and mar’eh is found four times, and together they represent the ten times the English word “vision” occurs in Daniel chapter eight. Seven plus four is eleven, for one of the times Daniel employed the word mar’eh, it was translated just as it is defined, for in verse fifteen, when Daniel “sought for the meaning” of the châzôn vision of prophetic history, there “stood before” him “as the appearance of a man.” The word “appearance” is mar’eh. Therefore, mar’eh is used by Daniel four times in Daniel eight, and it is translated once in agreement with its primary definition of “appearance,” and the other three times it is translated as “vision.”

A hụrụ Châzôn ugboro asaa n’isi nke asatọ nke Daniel, a hụkwara mar’eh ugboro anọ; ọnụ ha abụọ na-anọchi anya ugboro iri ahụ okwu Bekee ahụ bụ “vision” si pụta n’isi nke asatọ nke Daniel. Asaa tinyere anọ bụ iri na otu, n’ihi na n’otu n’ime ugboro ndị Daniel jiri okwu mar’eh mee ihe, a sụgharịrị ya kpọmkwem dịka a kọwara ya; n’ihi na n’amaokwu nke iri na ise, mgbe Daniel “chọsiri ịmata ihe ọ pụtara” banyere ọhụụ châzôn nke akụkọ amụma, e “guzo n’ihu” ya “dị ka ọdịdị mmadụ.” Okwu ahụ bụ “odịdị” bụ mar’eh. Ya mere, Daniel jiri mar’eh ugboro anọ n’ime Daniel 8, a sụgharịrị ya otu ugboro n’usoro nkọwa mbụ ya nke “odịdị,” ma n’ugboro atọ ndị ọzọ, a sụgharịrị ya dịka “ọhụụ.”

I am not suggesting any criticism of the men who translated the King James Bible. It needs to be noted though, that in verse thirteen, is found the only added word in the King James Bible (sacrifice), that inspiration states definitively, “does not belong to the text.” Inspiration further states that the added word had been “added by human wisdom.” In the very same chapter, two different Hebrew words are both translated as the same English word. The reason it is essential to recognize the distinction between these two words is profoundly important.

Anaghị m atụ aro nkatọ ọ bụla megide ndị ikom sụgharịrị Bible King James. Otú ọ dị, a ghaghị ịrịba ama na n’amaokwu nke iri na atọ ka a hụrụ naanị okwu agbakwunyere n’ime Bible King James (“sacrifice”), nke mkpughe sitere n’aka Chineke na-ekwupụta n’enweghị mgbagha na ọ “abụghị nke ederede ahụ.” Mkpughe ahụ ka na-ekwukwa n’ihu na okwu ahụ agbakwunyere “amamihe mmadụ ka gbakwunyere ya.” N’otu isiakwụkwọ ahụ kwa, a sụgharịrị okwu Hibru abụọ dị iche iche ha abụọ dịka otu okwu Bekee ahụ. Ihe kpatara o ji dị oke mkpa ịmata ọdịiche dị n’etiti okwu abụọ a dị mkpa n’ụzọ miri emi.

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

> O wee ruo, mgbe m, ee, mụ onwe m bụ Daniel, hụrụ ọhụụ ahụ, ma chọọ ihe ọ pụtara, le, otu onye guzo n’ihu m nke ọdịdị ya dị ka nke mmadụ. M wee nụ olu mmadụ n’etiti mmiri Ulai, nke kpọrọ, sị, Gebriel, mee ka nwoke a ghọta ọhụụ ahụ. Daniel 8:15, 16.

As Daniel “sought for the meaning” of the “châzôn vision” which he had just “seen,” Christ informs Gabriel to “make” Daniel to understand the “mar’eh vision” which he had just “heard”. Daniel wanted to understand the vision of prophetic history, but Christ, who had been identified in verse thirteen as Palmoni (that certain saint which spake), instructed Gabriel to make Daniel understand the “mar’eh vision”, not the “châzôn vision”. In verses fifteen and sixteen, the stated purpose for Gabriel is that he is to make Daniel understand the “mar’eh vision”, which is the word translated as “vision” which means “appearance,” not the vision of prophetic history which Daniel wanted to understand. Without recognizing Gabriel’s job assignment, the “seven times” of Leviticus twenty-six is hidden in plain sight.

Dịka Daniel “chọsịrị ịmata ihe ọ pụtara” nke “ọhụụ châzôn” ahụ ọ ka “hụrụ” ugbu a, Kraịst gwara Gebriel ka o “mee” ka Daniel ghọta “ọhụụ mar’eh” ahụ ọ ka “nụrụ” ugbu a. Daniel chọrọ ịghọta ọhụụ nke akụkọ amụma, ma Kraịst, onye e mere ka amata ya n’amaokwu nke iri na atọ dị ka Palmoni (onye nsọ ahụ kpọmkwem nke kwuru okwu), nyere Gebriel iwu ime ka Daniel ghọta “ọhụụ mar’eh,” ọ bụghị “ọhụụ châzôn.” N’amaokwu nke iri na ise na nke iri na isii, ebumnobi e kwupụtara maka Gebriel bụ na ọ ga-eme ka Daniel ghọta “ọhụụ mar’eh,” nke bụ okwu a sụgharịrị dịka “ọhụụ” nke pụtara “mpụta,” ọ bụghị ọhụụ nke akụkọ amụma nke Daniel chọrọ ịghọta. E wezụga ịmata ọrụ e kenyere Gebriel, “ugboro asaa” nke Levitikọs iri abụọ na isii zoro ezo n’ebe a na-ahụ ya nke ọma.

In verse twenty-six both Hebrew words that are translated as “vision” are located in the same verse, and the verse becomes one of the primary keys to opening the truth of Daniel’s testimony of the “seven times.”

N’amaokwu nke iri abụọ na isii, okwu Hibru abụọ ahụ a sụgharịrị dịka “ọhụ” dị n’otu amaokwu ahụ, ma amaokwu ahụ aghọwo otu n’ime igodo ndị bụ isi iji meghee eziokwu nke àmà Daniel banyere “oge asaa.”

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

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

In verse twenty-six, the “vision of the evening and mornings” is the mar’eh vision, meaning “appearance”, but the vision that was to be “shut up,” is the châzôn vision of prophetic history. The expression “evening and mornings” is what isolates and identifies the distinction between the two visions. It does so with another illustration of the human factor in producing the Bible. The human factor consisted of both the prophets that recorded the words of the Bible, but also of those that translated the Bible. The Bible, as with Christ, represents a combination of divinity and humanity. That humanity descended down through history, from Adam after he sinned to those who recorded and translated the Bible. Christ and the Bible are both the Word of God, and the Word of God’s is pure, for the divinity of the combination always overruled any limitations that existed in the flesh.

N’amaokwu nke iri abụọ na isii, “ọhụ nke anyasị na ụtụtụ” bụ ọhụ mar’eh, nke pụtara “ọdịdị”, ma ọhụ ahụ e kwuru na a ga-“emechi” bụ ọhụ châzôn nke akụkọ amụma. Okwu ahụ bụ “anyasị na ụtụtụ” bụ ihe na-ekewapụta ma na-akọwapụta ọdịiche dị n’etiti ọhụ abụọ ahụ. Ọ na-eme nke a site n’ọzọkwa ihe atụ ọzọ nke akụkụ mmadụ n’ime mmepụta nke Bible. Akụkụ mmadụ ahụ mejupụtara ma ndị amụma dere okwu Bible, ma kwa ndị sụgharịrị Bible. Bible, dịka ọ dịkwa na Kraịst, na-anọchi anya ngwakọta nke ịdị nsọ na ịdị mmadụ. Ịdị mmadụ ahụ si n’akụkọ ihe mere eme gbadata, site n’aka Adam mgbe o mehiechara ruo n’aka ndị dere ma sụgharịa Bible. Kraịst na Bible bụ ha abụọ Okwu Chineke, Okwu Chineke dịkwa ọcha, n’ihi na ịdị nsọ nke ngwakọta ahụ na-achịkwa mgbe niile oke ọ bụla dị n’anụ ahụ.

> Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (Which he had promised afore by his prophets in the holy scriptures,) Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh. Romans 1:1–3.

> Pọl, odibo nke Jisọs Kraịst, onye a kpọrọ ka ọ bụrụ onyeozi, onye e kewapụrụ nye oziọma nke Chineke, (nke o buru ụzọ kwere nkwa site n’aka ndị amụma ya n’Akwụkwọ Nsọ dị nsọ,) banyere Ọkpara ya Jisọs Kraịst Onyenwe anyị, onye e mere site n’ọmụmụ Devid dịka anụ ahụ si dị. Ndị Rom 1:1–3.

The expression “evening and morning” is found repeatedly in God’s Word, and it is always translated as “evening and morning,” as it is in verse twenty-six, and as it is so often translated in the creation story in Genesis that repeatedly states, “and the evening and the morning were….” In fact, and every fact has its bearing (and this fact is essential to understand), the only place in the Bible that the expression “evening and morning” is not translated as “evening and morning” (as it is in verse twenty-six), is in verse fourteen of Daniel eight. There, and only there in God’s Word the phrase “evening and morning” is translated as simply “days.”

A na-ahụ okwu a “mgbede na ụtụtụ” ugboro ugboro n’Okwu Chineke, a na-asụgharịkwa ya mgbe niile dịka “mgbede na ụtụtụ,” dị ka ọ dị n’amaokwu nke iri abụọ na isii, na dịka a na-asụgharị ya ọtụtụ ugboro n’akụkọ okike dị na Jenesis nke na-ekwughachi ugboro ugboro, “mgbede wee bụrụ, ụtụtụ wee bụrụ….” N’ezie, ma eziokwu ọ bụla nwere ihe ọ na-egosi (eziokwu a dịkwa mkpa iji ghọta), naanị ebe dị na Baịbụl ebe a na-asụghị okwu ahụ “mgbede na ụtụtụ” dịka “mgbede na ụtụtụ” (dịka ọ dị n’amaokwu nke iri abụọ na isii), bụ n’amaokwu nke iri na anọ nke Daniel asatọ. N’ebe ahụ, na naanị ebe ahụ n’Okwu Chineke, a na-asụgharị ahịrịokwu ahụ “mgbede na ụtụtụ” naanị dịka “ụbọchị.”

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

> Ọ sịkwara m, Ruo ụbọchị puku abụọ na narị atọ; mgbe ahụ ka a ga-asachapụ ebe nsọ ahụ. Daniel 8:14.

Twelve verses later, in the same chapter of Daniel, the Hebrew phrase “evening and morning” is translated as it always is; but in the verse that is the central pillar and foundation of Adventism, the phrase is simply translated as “days.” What influence led the translators of the King James Bible to make such a glaring contradiction? They had translated the phrase in verse twenty-six in agreement with every other occurrence of the phrase in the rest of the Bible. But twelve verses before verse twenty-six, in verse fourteen, their humanity placed a special distinction upon the answer to the question of verse thirteen. And the question of verse thirteen, included the one word (sacrifice), that was not to be added to the Bible. God wanted verse fourteen, to stand out in a very profound and distinctive way. In doing so, he also identified what Gabriel was instructed to make Daniel understand.

Amaokwu iri na abụọ ka e mesịrị, n’otu isiakwụkwọ ahụ nke Daniel, a sụgharịrị okwu Hibru ahụ bụ “mgbede na ụtụtụ” dịka a na-asụgharị ya mgbe niile; ma n’amaokwu ahụ nke bụ ogidi etiti na ntọala nke Adventizim, a sụgharịrị okwu ahụ nanị dịka “ụbọchị.” Kedu mmetụta kpaliri ndị ntụgharị Baịbụl King James ime esemokwu pụtara ìhè dị otu a? Ha asụgharịrị okwu ahụ n’amaokwu nke iri abụọ na isii n’ịkwado ihe ọ bụla ọzọ ebe okwu ahụ pụtara n’akụkụ ndị ọzọ nile nke Baịbụl. Ma amaokwu iri na abụọ tupu amaokwu nke iri abụọ na isii, n’amaokwu nke iri na anọ, ọdịmma mmadụ ha tinyere nkewa pụrụ iche n’elu azịza nke ajụjụ dị n’amaokwu nke iri na atọ. Ajụjụ nke amaokwu nke iri na atọ kwa, nwere otu okwu ahụ (àjà), nke na-ekwesịghị itinye na Baịbụl. Chineke chọrọ ka amaokwu nke iri na anọ pụta ìhè n’ụzọ miri nnọọ emi ma bụrụkwa nke pụrụ iche. N’ime ime nke a, Ọ kọwakwara ihe e nyere Gebriel iwu ime ka Daniel ghọta.

In verse sixteen, Jesus commanded Gabriel to make Daniel understand the mar’eh vision, in spite of the fact that Daniel was seeking to understand the châzôn vision of prophetic history. Verse twenty-six says the “vision of the evenings and mornings which was told” was “true.” The châzôn vision had been a prophetic “sight”, but the mar’eh vision was “told,” for it had been spoken. It had been spoken in verse fourteen when Palmoni said “unto two thousand and three hundred evenings and mornings; then shall the sanctuary be cleansed.” Verse twenty-six, employs the expression “evening and mornings,” as it identifies it as the vision that had been “spoken” to identify the distinction between the two visions in Daniel chapter eight. The vision of prophetic history that Daniel had “seen”, and that Daniel wished to understand, was different from the vision that was “spoken” which Daniel had “heard”. More importantly, the vision that Daniel “heard” was the vision that Gabriel was to give Daniel understanding of.

N’amaokwu nke iri na isii, Jisọs nyere Gebriel iwu ime ka Daniel ghọta ọhụ́ mar’eh ahụ, n’agbanyeghị eziokwu ahụ bụ na Daniel nọ na-achọ ịghọta ọhụ́ châzôn nke akụkọ amụma. Amaokwu nke iri abụọ na isii na-ekwu na “ọhụ́ mgbede na ututu nke a gwara” bụ “eziokwu.” Ọhụ́ châzôn ahụ bụwo “ihe a hụrụ” n’amụma, ma ọhụ́ mar’eh ahụ bụ “ihe a gwara,” n’ihi na e kwuru ya n’okwu. E kwuru ya n’amaokwu nke iri na anọ mgbe Palmoni kwuru, “ruo puku abụọ na narị atọ mgbede na ututu; mgbe ahụ ka a ga-eme ka ebe nsọ dị ọcha.” Amaokwu nke iri abụọ na isii ji okwu a, “mgbede na ututu,” eme ihe, ka ọ na-akọwapụta ya dịka ọhụ́ ahụ nke “e kwuru,” iji gosi ọdịiche dị n’etiti ọhụ́ abụọ ahụ n’isi nke asatọ nke Daniel. Ọhụ́ nke akụkọ amụma nke Daniel “hụrụ,” na nke Daniel chọrọ ịghọta, dị iche na ọhụ́ ahụ nke “e kwuru” nke Daniel “nụrụ.” Nke ka mkpa, ọhụ́ ahụ Daniel “nụrụ” bụ ọhụ́ ahụ Gebriel ga-eme ka Daniel nweta nghọta banyere ya.

The humanity that participated in creating the Holy Bible recorded the word “vision” ten times in Daniel chapter eight, and in so doing it hid the distinction of a vision that was “seen” and another vision that was “heard”. In doing so, it obscured the emphasis that identifies that Christ’s intent was for Daniel to understand the vision he had “heard”, above understanding the vision he had “seen”. We can now consider what Gabriel does in order to fulfill his job assignment.

Mmadụ nke sonyere n’ịmepụta Akwụkwọ Nsọ Dị Nsọ dere okwu ahụ bụ “ọhụụ” ugboro iri n’isi nke asatọ nke Daniel, ma site n’ime nke a o zoro ọdịiche dị n’etiti otu ọhụụ a “hụrụ” na ọhụụ ọzọ a “nụrụ”. Site n’ime nke a, o mere ka nkwusioru ike nke na-akọwapụta na ebumnobi Kraịst bụ ka Daniel ghọta ọhụụ ahụ ọ “nụrụ”, karịa ịghọta ọhụụ ahụ ọ “hụrụ”, ghara ịdị ìhè. Ugbu a, anyị nwere ike ịtụle ihe Gebriel na-eme iji mezuo ọrụ e kenyere ya.

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

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

Gabriel now begins his work of making Daniel to understand the vision of the twenty-three hundred evenings and mornings, which is true. He first informs him that the vision of prophetic history, the châzôn vision, would be at the “time of the end.” Then, while Daniel was in a prophetic sleep, Gabriel touched Daniel and set him upright. He informs him “I will make thee know.”

Gebriel amalitela ugbu a ọrụ ya nke ime ka Daniel ghọta ọhụụ nke mgbede na ụtụtụ puku abụọ na narị atọ ahụ, nke bụ eziokwu. O bu ụzọ mee ka ọ mara na ọhụụ nke akụkọ ihe mere eme amụma ahụ, ọhụụ châzôn, ga-adị n’“oge ọgwụgwụ.” Mgbe ahụ, mgbe Daniel nọ n’ụra amụma, Gebriel metụrụ Daniel aka ma guzobe ya ọtọ. Ọ gwara ya, “Aga m eme ka ị mara.”

That is what Palmoni (Christ), had told Gabriel to do, when he said, “Gabriel, make this man to understand the mar’eh vision” of the evening and mornings. Gabriel says that he will make Daniel “know what shall be in the last end of the indignation.” There it is! There is the “seven times” of Leviticus twenty-six! It is hidden by the very prophetic technique which Gabriel had led the prophets repeatedly to testify to and employ in their writings! That technique is “line upon line, here a little and there a little”.

Nke ahụ bụ ihe Palmoni (Kraịst) gwara Gebriel ka o mee, mgbe O kwuru, “Gebriel, mee ka nwoke a ghọta ọhụ mar’eh” nke mgbede na ụtụtụ dị iche iche. Gebriel na-asị na ọ ga-eme ka Daniel “mara ihe ga-adị n’ọgwụgwụ ikpeazụ nke iwe ahụ.” Lee ya ebe ahụ! N’ebe ahụ ka “oge asaa” nke Levitikọs iri abụọ na isii dị! E zoro ya site n’ụzọ amụma ahụ n’onwe ya nke Gebriel doro ndị amụma akaebe ugboro ugboro banyere ya ma duru ha ka ha jiri ya rụọ ọrụ n’ihe odide ha! Ụzọ ahụ bụ “ahịrị n’elu ahịrị, ebe a ntakịrị ma ebe ahụ ntakịrị.”

In the book “Thoughts on Daniel and the Revelation”, by Uriah Smith (which all Adventists, and even their neighbors, should be familiar with), Smith comments on verses seventeen to nineteen of Daniel chapter eight:

N’akwụkwọ “Echiche Banyere Daniel na Mkpughe”, nke Uriah Smith dere (nke ndị Adventist niile, ọbụna ndị agbata obi ha kwa, kwesịrị ịma nke ọma), Smith na-ekwu okwu banyere amaokwu iri na asaa ruo iri na itoolu nke isi nke asatọ nke Daniel:

> “With a general statement that at the time appointed the end shall be, and that he will make him to know what shall be in the last end of the indignation, he enters upon an interpretation of the vision. The indignation must be understood to cover a period of time. What time? God told his people Israel that he would pour upon them his indignation for their wickedness; and thus he gave directions concerning the ‘profane wicked prince of Israel:’ ‘Remove the diadem, and take off the crown. . . . I will overturn, overturn, overturn it: and it shall be no more, until he come whose right it is; and I will give it him.’ Ezekiel 21:25–27, 31.

> “Site n’okwu n’ozuzu na n’oge a kara aka ọgwụgwụ ga-adị, nakwa na ọ ga-eme ka ọ mata ihe ga-adị n’ọgwụgwụ ikpeazụ nke iwe ahụ, ọ na-abanye n’ịkọwa ọhụụ ahụ. A ghaghị ịghọta iwe ahụ dịka nke na-ekpuchi oge dị ogologo. Olee oge? Chineke gwara ndị Ya, Izrel, na Ọ ga-awụkwasị ha iwe Ya n’ihi ajọ omume ha; ya mere O nyere ntụziaka gbasara ‘onye-isi rụrụ arụ, onye ajọ omume nke Izrel:’ ‘Wepụ okpu eze ahụ, werekwa okpueze ahụ pụọ.... M ga-akwatu ya, nkwatu, nkwatu, nkwatu: ọ gaghị adịkwa ọzọ, ruo mgbe onye ọ bụ nke ya n’iwu ya ga-abịa; M ga-enyekwa ya ya.’ Ezekiel 21:25–27, 31.

> “Here is the period of God’s indignation against his covenant people; the period during which the sanctuary and host are to be trodden under foot. The diadem was removed, and the crown taken off, when Israel was subjected to the kingdom of Babylon. It was overturned again by the Medes and Persians, again by the Grecians, again by the Romans, corresponding to the three times the word is repeated by the prophet. The Jews then, having rejected Christ, were soon scattered abroad over the face of the earth; and spiritual Israel has taken the place of the literal seed; but they are in subjection to earthly powers, and will be till the throne of David is again set up,—till He who is its rightful heir, the Messiah, the Prince of peace, shall come, and then it will be given him. Then the indignation will have ceased. What shall take place in the last end of this period, the angel is now to make known to Daniel.” Uriah Smith, Daniel and the Revelation, 201, 202.

> “Nke a bụ oge iwe Chineke megide ndị nke ọgbụgba-ndụ ya; oge ahụ nke a ga-azọgbu ebe nsọ na ìgwè mmadụ n’okpuru ụkwụ. E wepụrụ okpu eze ahụ, a kwakwara okpueze ahụ ala, mgbe e tinyere Izrel n’okpuru alaeze Babilọn. A tụgharịrịkwa ya ọzọ site n’aka ndị Midia na ndị Peshia, ọzọkwa site n’aka ndị Gris, ọzọkwa site n’aka ndị Rom, dị ka ugboro atọ onye-amụma ahụ siri kwughachi okwu ahụ. Mgbe ahụ ndị Juu, ebe ha jụrụ Kraịst, e mesịrị gbasasịa ha ngwa ngwa n’elu ụwa nile; Izrel nke mmụọ ewerewokwa ọnọdụ nke mkpụrụ nke anụ ahụ; ma ha nọ n’okpuru ọchịchị ike ndị nke ụwa, ha ga-anọkwa otu a ruo mgbe a ga-eguzobe ocheeze Devid ọzọ,—ruo mgbe Onye bụ onye nketa ya ziri ezi, Mesaya ahụ, Onyeisi nke udo, ga-abịa, mgbe ahụ ka a ga-enye ya ya. Mgbe ahụ iwe ahụ ga-akwụsị. Ihe ga-eme na njedebe ikpeazụ nke oge a ka mmụọ ozi ahụ ga-eme ka Daniel mara ugbu a.” Uriah Smith, Daniel and the Revelation, 201, 202.

The “indignation” that Smith is identifying, began when Manasseh was carried to Babylon by the Assyrians in 677 BC. Unfortunately, Smith takes Zedekiah’s overthrow in 586 BC and assigns that as the starting point of the period of the “indignation” of verse nineteen. Smith simply does not address what it means that the verse states “the last end of the indignation.” He treats it as simply “indignation,” though if there is a “last end” of the indignation, grammar and logic demand that there is also at minimum a “first end” of the indignation. Smith knew the seventy years of captivity began with the first attack of Nebuchadnezzar against Jehoiakim in 606 BC, but determined the starting for the period of the indignation was the third of Nebuchadnezzar’s attacks, which was carried out against Zedekiah, the last Judean king.

“Iwe” ahụ Smith na-akọwapụta malitere mgbe ndị Asiria butere Manase n’ala Babilọn n’afọ 677 T.K. N’ụzọ dị mwute, Smith na-ewere nkwatu Zedekaịa n’afọ 586 T.K. ma na-ekenye ya dịka mmalite nke oge nke “iwe” nke amaokwu nke iri na itoolu. Smith anaghị elebara ihe amaokwu ahụ pụtara anya mgbe ọ na-ekwu “ngwụcha ikpeazụ nke iwe” anya. Ọ na-emeso ya dịka nanị “iwe,” ọ bụ ezie na ọ bụrụ na e nwere “ngwụcha ikpeazụ” nke iwe ahụ, ụkpụrụ asụsụ na mgbagha na-achọ ka e nwekwara, ma ọ dịkarịa ala, “ngwụcha mbụ” nke iwe ahụ. Smith maara na afọ iri asaa nke ndọta n’agha malitere site n’mbuso agha mbụ Nebukadneza megide Jehoiakim n’afọ 606 T.K., ma o kpebiri na mmalite nke oge nke iwe ahụ bụ mbuso agha nke atọ Nebukadneza, nke e mere megide Zedekaịa, eze Judia ikpeazụ.

> “Though we have a more minute account of his [Daniel’s] early life than is recorded of that of any other prophet, yet his birth and lineage are left in complete obscurity, except that he was of the royal line, probably of the house of David, which had at this time become very numerous. He first appears as one of the noble captives of Judah, in the first year of Nebuchadnezzar, king of Babylon, at the commencement of the seventy years’ captivity, BC 606. Jeremiah and Habakkuk were yet uttering their prophecies. Ezekiel commenced soon after, and a little later, Obadiah; but both these finished their work years before the close of the long and brilliant career of Daniel. Three prophets only succeeded him, Haggai and Zechariah, who exercised the prophetic office for a brief period contemporaneously, BC 520–518, and Malachi, the last of the Old Testament prophets, who flourished a little season about BC 397.” Uriah Smith, Daniel and the Revelation, 19.

> “Ọ bụ ezie na anyị nwere nkọwa sara mbara karị banyere ndụ mbụ ya [Daniel] karịa nke e dere banyere nke amụma ọ bụla ọzọ, n’agbanyeghị nke ahụ, amụma ya na agbụrụ ya ka a hapụrụ n’oké ọchịchịrị zuru ezu, ma e wezụga na ọ sitere n’ahịrị eze, eleghị anya n’ụlọ Devid, nke n’oge ahụ aghọworị nke juru nnọọ ukwuu. O buru ụzọ pụta dịka otu n’ime ndị a dọọrọ n’agha a ma ama nke Juda, n’afọ mbụ nke Nebukadneza, eze Babilọn, na mmalite nke afọ iri asaa nke ndọta n’agha ahụ, BC 606. Jeremaịa na Habakuk ka nọ na-ekwupụta amụma ha. Ezekiel malitere obere oge ka e mesịrị, ma ntakịrị mgbe e mesịrị, Obadaịa; ma ha abụọ mechara ọrụ ha ọtụtụ afọ tupu njedebe nke ogologo ndụ ọrụ Daniel nke jupụtara n’ebube. Naanị amụma atọ sochiri ya, Hagaị na Zekaraịa, ndị rụrụ ọrụ amụma ahụ n’otu oge ruo nwa oge dị mkpirikpi, BC 520–518, na Malakaị, onye ikpeazụ n’ime ndị amụma nke Agba Ochie, onye pụtara ìhè nwa oge nta dịka BC 397.” Uriah Smith, Daniel and the Revelation, 19.

Smith correctly identified the “indignation” of verse nineteen as a period of time. He correctly identified the period as the treading down of the sanctuary and host in agreement with Daniel chapter eight verse thirteen, and he correctly identified the ending point as October 22, 1844.

Smith kpọrọ “iwe ahụ” nke amaokwu nke iri na itoolu n’ezie dị ka oge. Ọ kọwara oge ahụ n’ezie dị ka ịzọpịa ebe nsọ na usuu agha, n’ịkwado Daniel isi nke asatọ amaokwu nke iri na atọ, ma o kọwara njedebe ya n’ezie dịka Ọktoba 22, 1844.

Smith was partially correct, but missed the truth by doing what was the characteristic of his prophetic applications. He allowed history to guide his interpretation of the prophetic word, instead of allowing the prophetic word to guide his understanding of history. If we allow the Bible to define prophetic history, we then have the correct information to approach history.

Smith ziri ezi n’otu akụkụ, ma ọ hapụrụ eziokwu ahụ site n’ime ihe bụ njirimara nke itinye amụma ya n’ọrụ. O kwere ka akụkọ ihe mere eme duzie nkọwa ya banyere okwu amụma, kama ikwe ka okwu amụma duzie nghọta ya banyere akụkọ ihe mere eme. Ọ bụrụ na anyị ekwe ka Akwụkwọ Nsọ kọwaa akụkọ ihe mere eme nke amụma, mgbe ahụ anyị ga-enwe ozi ziri ezi iji bịaruo akụkọ ihe mere eme nso.

The Bible teaches that by whom a man is overcome, he is that man’s servant.

Baịbụl na-akụzi na onye ihe ọ bụla meriri, onye ahụ bụ ohu ya.

> While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. 2 Peter 2:19.

> Mgbe ha na-ekwe ha nkwa nnwere onwe, ha onwe ha bụ ndị ohu nke nrụrụ aka: n’ihi na onye ihe meriri, otu ihe ahụ ka ọ na-eme ka ọ bụrụ ohu. 2 Peter 2:19.

Manasseh was taken captive to Babylon in 677 BC. It is there that Judah was overcome and brought into bondage. This is the starting point that is represented on both the 1843 and the 1850 charts, which Sister White endorses as correct. Smith starts the treading down of Daniel chapter eight, and verse thirteen with Zedekiah, the last of Judah’s kings. Zedekiah was the end of a progressive judgment and not the beginning. Sister White identifies that Manasseh’s captivity in Babylon was an “earnest” of what was to come. An “earnest” is a down payment, and marks the beginning of a purchase that has other payments to follow.

E jidere Manase n’agha gaa Babilọn n’afọ 677 T.K. Ọ bụ n’ebe ahụ ka e meriri Juda ma duba ya n’ịbụ ohu. Nke a bụ ebe mbido nke e sere n’elu chaatị 1843 na nke 1850, ndị Sister White kwadoro dị ka ndị ziri ezi. Smith na-amalite nzọda ụkwụ nke Daniel isi nke asatọ, na amaokwu nke iri na atọ, site na Zedekaịa, eze ikpeazụ nke Juda. Zedekaịa bụ njedebe nke ikpe na-aga n’ihu, ọ bụghị mmalite ya. Sister White na-akọwa na njide Manase n’agha gaa Babilọn bụ “ego nkwụnye” nke ihe ga-abịa. “Ego nkwụnye” bụ ugwo mbụ, ma na-egosi mmalite nke ịzụrụ ihe nke ugwo ndị ọzọ ga-esochi.

> “Faithfully the prophets continued their warnings and their exhortations; fearlessly they spoke to Manasseh and to his people; but the messages were scorned; backsliding Judah would not heed. As an earnest of what would befall the people should they continue impenitent, the Lord permitted their king to be captured by a band of Assyrian soldiers, who ‘bound him with fetters, and carried him to Babylon,’ their temporary capital. This affliction brought the king to his senses; ‘he besought the Lord his God, and humbled himself greatly before the God of his fathers, and prayed unto Him: and He was entreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the Lord He was God.’ 2 Chronicles 33:11–13. But this repentance, remarkable though it was, came too late to save the kingdom from the corrupting influence of years of idolatrous practices. Many had stumbled and fallen, never again to rise.” Prophets and Kings, 382.

> “N’ikwesị ntụkwasị obi ka ndị amụma gara n’ihu na ịdọ aka ná ntị ha na ndụmọdụ ha; n’atụghị egwu, ha gwara Manase na ndị ya okwu; ma e ledara ozi ndị ahụ anya; Juda nke lọghachila azụ ajụghị ige ntị. Dị ka ihe ngosipụta doro anya nke ihe ga-adakwasị ndị mmadụ ma ọ bụrụ na ha anọgide na enweghị nchegharị, Onyenweanyị kwere ka otu ìgwè ndị agha Asiria jide eze ha, ndị ‘ji agbụ kee ya, wee buru ya gaa Babilọn,’ isi obodo ha nke nwa oge. Ahụhụ a mere ka eze ahụ laghachi n’uche ya; ‘ọ rịọrọ Jehova Chineke ya arịrịọ, wee wedaa onwe ya nke ukwuu n’ihu Chineke nke nna nna ya hà, wee kpee Ya ekpere: Ya wee nụ arịrịọ ya, ma gee ntị n’ịrịọ ya, wee kpọghachi ya ọzọ na Jerusalem n’alaeze ya. Mgbe ahụ Manase mara na Jehova, Ọ bụ Chineke.’ 2 Ihe E Mere 33:11–13. Ma nchegharị a, ọ bụ ezie na ọ pụrụ iche nke ukwuu, bịara oke mbubreyo iji zọpụta alaeze ahụ pụọ n’ike mmebi nke ọtụtụ afọ nke omume ikpere arụsị. Ọtụtụ egbochiela ụkwụ ma daa, ha agaghịkwa ebili ọzọ ruo mgbe ebighị ebi.” Ndị Amụma na Ndị Eze, 382.

Manasseh marked the “down payment” that began the “curse” of the “seven times,” which was the last “indignation,” for the “first indignation,” had already begun when the northern kingdom was taken into captivity in 723 BC. Then at Jehoiakim’s overthrow, when Daniel was carried into captivity, the seventy years of captivity that Jeremiah identified began in 606 BC. Two kings after Jehoiakim, Jerusalem was destroyed and the last Judean king, Zedekiah, watched as his sons were slain before him, then he had his eyes gouged out and was carried captive into Babylon.

Manase gosiri “nkwụnye ego mbụ” nke malitere “ọnbụbụ ọnụ” nke “oge asaa,” nke bụ “iwe ikpeazụ,” n’ihi na “iwe mbụ” ahụ amalitelarị mgbe e duuru alaeze ugwu ahụ n’agha n’afọ 723 T.K. E. Mgbe ahụ, n’oge ọdịda Jehoiakim, mgbe a kpọgara Daniel n’agha, afọ iri asaa nke ndọrọ n’agha nke Jeremaya kọwara malitere n’afọ 606 T.K. E. Eze abụọ mgbe Jehoiakim gasịrị, e bibiri Jerusalem, eze ikpeazụ nke Juda, Zedekaya, lekwara anya ka e gburu ụmụ ya ndị ikom n’ihu ya; emesịa, a kpọpụtara ya anya, a kpọgakwara ya n’agha na Babilọn.

Smith assigned the entire progressive judgment to Zedekiah and employed the judgment of Zedekiah as the proof text for his supposition. The judgment of Zedekiah, who was the “wicked and profane prince,” did identify that the crown of Judah was to be removed until Christ came to set up a kingdom. Smith said, “they are in subjection to earthly powers, and will be till the throne of David is again set up,—till He who is its rightful heir, the Messiah, the Prince of peace, shall come, and then it will be given him.” On October 22, 1844, in fulfillment of Daniel chapter seven, and verses thirteen and fourteen, Christ, represented as the Son of man, came before the Father to receive a kingdom.

Smith nyere ikpe niile nke na-aga n’ihu nye Zedekaya, ma jiri ikpe Zedekaya dị ka amaokwu akaebe maka echiche ya. Ikpe Zedekaya, onye bụ “onyeisi ajọ omume na onye e merụrụ emerụ,” gosipụtara n’eziokwu na a ga-ewepu okpueze Juda ruo mgbe Kraịst ga-abịa iwulite alaeze. Smith kwuru, “ha nọ n’okpuru ọchịchị nke ike ndị ụwa, ha ga-anọkwa otú ahụ ruo mgbe a ga-eme ka ocheeze Devid guzoro ọzọ,—ruo mgbe Onye bụ ezi onye nketa ya, Mesaya, Onyeisi nke udo, ga-abịa, mgbe ahụ a ga-enye ya ya.” N’ụbọchị Ọktoba 22, 1844, n’imezu Daniel isi nke asaa, na amaokwu nke iri na atọ na nke iri na anọ, Kraịst, nke e jiri Nwa nke mmadụ nọchite anya ya, bịara n’ihu Nna ahụ ka ọ nata alaeze.

> I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.

> Ahụrụ m n’ọhụụ abalị, ma lee, otu onye dị ka Nwa nke mmadụ bịara n’urukpuru nke eluigwe, wee bịakwute Onye Ochie nke Ụbọchị, e wee kpọbata ya n’ihu Ya. E wee nye ya ọchịchị, na ebube, na alaeze, ka mmadụ niile, na mba niile, na asụsụ niile, jeere ya ozi: ọchịchị ya bụ ọchịchị ebighị ebi, nke na-agaghị agabiga agabiga, na alaeze ya bụ nke a na-agaghị ebibi. Daniel 7:13, 14.

Sister White confirms that Daniel chapter seven, and verses thirteen and fourteen were fulfilled on October 22, 1844.

Nwanneanyị White na-akwado na Daniel isi nke asaa, na amaokwu nke iri na atọ na iri na anọ, mezuru n’ụbọchị Ọktoba 22, 1844.

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

Smith did not address the key element of the “last end of the indignation.” He avoided the biblical principle that identified that Judah was overcome in the time of Manasseh, and that the captivity which began two kings before Zedekiah, also represented that Judah was already in subjection to Babylon, before Zedekiah met his fate. With these blatant omissions, he still stated, “here is the period of God’s indignation against his covenant people; the period during which the sanctuary and host are to be trodden under foot.” He therefore, directly associates “the period of God’s indignation” with Daniel chapter eight, and verse thirteen’s question of “how long.” The answer in verse fourteen, was until October 22, 1844.

Smith ekwughị ihe bụ isi nke “njedebe ikpeazụ nke iwe ahụ.” Ọ zere ụkpụrụ Akwụkwọ Nsọ nke na-egosi na e meriri Juda n’oge Manase, nakwa na ndọrọ n’agha nke malitere eze abụọ tupu Zedekaịa, nọchikwara anya na Juda adịlarị n’okpuru Babilọn tupu Zedekaịa ezute ọdịnihu ya. N’agbanyeghị nkwụsị ndị a doro anya, ọ ka kwuru, “lee oge iwe Chineke megide ndị ọgbụgba ndụ ya; oge nke a ga-azọ ụkwụ n’ebe nsọ na ndị agha.” Ya mere, ọ kpọmkwem jikọtara “oge iwe Chineke” na Daniel isi nke asatọ, na ajụjụ nke amaokwu nke iri na atọ banyere “ogologo oge ole.” Azịza ya n’amaokwu nke iri na anọ, bụ ruo Ọktoba 22, 1844.

The scattering into Babylonian slavery was a progressive history beginning in 677 BC, and continuing until 1844. That period equates to twenty-five hundred and twenty years, which is of course the “seven times” of Leviticus twenty-six. The end of that period of time on October 22, 1844 provided Daniel with a second witness to the “mar’eh vision” of the twenty-three hundred evening and mornings.

Ịchụsasị gaa n’ịbụ ohu Babilọn bụ akụkọ mere eme nke na-aga n’ihu, malite na 677 T.K., ma na-adịgide ruo 1844. Oge ahụ hà nha afọ puku abụọ, narị ise, na iri abụọ, nke bụ n’ezie “ugboro asaa” nke Levitikọs iri abụọ na isii. Ọgwụgwụ oge ahụ n’ụbọchị Ọktoba 22, 1844 nyere Daniel àmà nke abụọ banyere “ọhụụ mar’eh” nke puku abụọ na narị atọ mgbede na ụtụtụ.

Gabriel was told to make Daniel understand that vision, and what Gabriel did was provide a second witness to the termination date of October 22, 1844. Not only did he provide a second witness to establish the date of the fulfillments of both time prophecies, but as Smith correctly pointed out, the period of time associated with the second witness to 1844, had been identified in verse thirteen, as the period that the sanctuary and host were to be trodden under foot. The question in verse thirteen is, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?” That period of time was the “seven times” of Leviticus twenty-six.

A gwara Gebriel ka o mee ka Daniel ghọta ọhụụ ahụ, ihe Gebriel wee mee bụ inye àmà nke abụọ nye ụbọchị njedebe ahụ, bụ Ọktoba 22, 1844. Ọ bụghị naanị na o nyere àmà nke abụọ iji mee ka ụbọchị mmezu nke amụma oge abụọ ahụ guzosie ike, kama kwa, dịka Smith si tụọ aka n’eziokwu, oge ahụ e jikọtara na àmà nke abụọ ahụ banyere 1844 ka e mere ka a mata ya n’amaokwu nke iri na atọ dị ka oge ebe a ga-azọ ebe nsọ na ndị agha n’okpuru ụkwụ. Ajụjụ dị n’amaokwu nke iri na atọ bụ, “Ruo olee ogologo ka ọhụụ ahụ ga-adị banyere àjà a na-achụ kwa ụbọchị, na njehie nke ịla n’iyi, nke na-enye ma ebe nsọ ma ndị agha ka a zọda n’okpuru ụkwụ?” Oge ahụ bụ “oge asaa” nke Levitikọs iri abụọ na isii.

What Smith did not see, or avoided identifying, was that the “indignation” of verse nineteen, was the “last end” of that indignation. If there is a “last” then there is also a “first”, and Daniel identifies when the “first indignation” ended, in chapter eleven. He is identifying the papacy reigning during the Dark Ages, and he states that the papacy would prosper until the indignation was accomplished, or ended.

Ihe Smith ahụghị, ma ọ bụ zere ịmata, bụ na “iwe” nke amaokwu nke iri na itoolu bụ “ngwụcha ikpeazụ” nke iwe ahụ. Ọ bụrụ na e nwere “ikpeazụ”, mgbe ahụ e nwekwara “mbụ”, ma Daniel na-akọwa mgbe “iwe mbụ” ahụ kwụsịrị, n’isi nke iri na otu. Ọ na-akọwa ọchịchị ndị papa n’oge Ọchịchịrị, ma ọ na-ekwu na ọchịchị ndị papa ahụ ga-enwe ọganihu ruo mgbe emechara iwe ahụ, ma ọ bụ ruo mgbe ọ kwụsịrị.

> And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

> Eze ga-eme dịka ọchịchọ ya si dị; ọ ga-ebulikwa onwe ya elu, meekwa ka onwe ya dị ukwuu karịa chi ọ bụla, ọ ga-ekwukwa okwu ndị dị ịtụnanya megide Chineke nke chi niile, ọ ga-emekwa nke ọma ruo mgbe iwe ahụ ga-ezu oke: n’ihi na ihe ahụ e kpebiri ga-emezu. Daniel 11:36.

Verse thirty-six is widely understood to be the verse the apostle Paul paraphrases in his second letter to the Thessalonians.

A na-aghọta amaokwu nke iri atọ na isii n’ụzọ sara mbara dịka amaokwu ahụ onyeozi Pọl kọwara n’okwu n’ụzọ a gbanwere ntakịrị n’akwụkwọ ozi ya nke abụọ o degaara ndị Tesalonaịka.

> Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. 2 Thessalonians 2:3, 4.

> Ka onye ọ bula ghara iduhie unu n’ụzọ ọ bula: n’ihi na ụbọchị ahụ agaghị abịa, ma ọ bụrụ na ibu ụzọ dapụ n’okwukwe abịaghị, ma kpughee nwoke ahụ nke mmehie, nwa nke ila n’iyi; onye ahụ nke na-emegide ma na-ebuli onwe ya elu karịa ihe nile a na-akpọ Chineke, ma ọ bụ nke a na-efe ofufe; nke mere na dịka Chineke ọ nọ ọdụ n’ụlọ nsọ Chineke, na-egosi onwe ya na ọ bụ Chineke. 2 Ndị Tesalonaịka 2:3, 4.

Paul’s “man of sin” who is also “the son of perdition,” who “opposeth and exalteth himself above all that is called God, or that is worshipped,” is also the “king” who “shall do according to his will; and he shall exalt himself, and magnify himself above every god.” Both passages refer to the pope of Rome. Daniel writes that the pope would prosper, which means push forward, until the “indignation be accomplished.” The indignation in verse thirty-six had been “determined.” The word “determined” means “to wound”.

“mmadụ nke mmehie” nke Pọl, onye bụkwa “nwa nke la n’iyi,” onye “nēmegide kwa, nēbuli kwa onwe-ya elu kari ihe nile anākpọ Chineke, ma-ọbu nke anākpọ isi ala nye,” bụkwa “eze” ahụ nke “gēme dika ọchichọ-ya si di; ọ gēbuli kwa onwe-ya elu, me onwe-ya ka ọ di uku kari chi nile.” Akụkụ Akwụkwọ Nsọ abụọ ahụ na-ezo aka n’ime pope nke Rom. Daniel dere na pope ga-eme nke ọma, nke pụtara ịga n’ihu n’ike, ruo mgbe “iwe ahu ga-ezu.” Iwe ahụ n’amaokwu nke iri atọ na isii ka “ekpebiela.” Okwu ahụ bụ “ekpebiela” pụtara “imerụ ahụ́.”

The papacy received its “deadly wound” in 1798, and at that point the “first indignation” was accomplished or terminated. The word “accomplish” means to end or cease. The end of “the indignation” in chapter eight, and verse nineteen identified the end of the period that the sanctuary and host were to be trampled down. It ended in 1844, but the “first” indignation ended in 1798.

Ndị popu natara “ọnya ya na-egbu egbu” n’afọ 1798, ma n’oge ahụ ka “iwe mbụ” mezuru ma ọ bụ kwụsịrị. Okwu ahụ bụ “mezuo” pụtara ịkwụsị ma ọ bụ ịla n’iyi. Ọgwụgwụ nke “iwe ahụ” n’isi nke asatọ, na amaokwu nke iri na itoolu, kọwara ọgwụgwụ nke oge nke a ga-azọda ụlọ nsọ na usuu ahụ n’okpuru ụkwụ. O mechara n’afọ 1844, ma “iwe mbụ” ahụ kwụsịrị n’afọ 1798.

The “last indignation” ended in 1844, twenty-five hundred and twenty years after king Manasseh was carried to Babylon by the Assyrians in 677 BC. The “first” indignation ended in 1798, twenty-five hundred and twenty years after the northern kingdom of Israel was carried into slavery by the Assyrians in 723 BC.

“Iwe ikpeazụ” ahụ kwụsịrị n’afọ 1844, afọ puku abụọ na narị ise na iri abụọ na ise ka e mesịrị e si n’aka ndị Asiria kpọgara eze Manase na Babilọn n’afọ 677 T.K. “Iwe mbụ” ahụ kwụsịrị n’afọ 1798, afọ puku abụọ na narị ise na iri abụọ ka e mesịrị e si n’aka ndị Asiria kpọga alaeze ugwu nke Izrel n’ohu n’afọ 723 T.K.

There is more to say about the hidden “seven times” in the book of Daniel and we will address that in our next article.

E nwere ihe ọzọ a ga-ekwu banyere “oge asaa” ahụ zoro ezo n’akwụkwọ Daniel, anyị ga-atụlekwa ya n’isiokwu anyị na-esote.

> “‘And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true Witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

> “‘Degara mmụọ-ozi nke nzukọ Laodisia akwụkwọ, sị: Ihe ndị a ka Amen, Onyeàmà ahụ kwesịrị ntụkwasị obi ma bụrụkwa eziokwu, mmalite nke okike Chineke, na-ekwu; Amaara M ọrụ gị nile, na ị bụghị oyi ma ọ bụ ọkụ: Ọ ga-amasị M ka ị bụrụ oyi ma ọ bụ ọkụ. Ya mere, n’ihi na ị dị ṅara ṅara, ma ị bụghị oyi ma ọ bụ ọkụ, M ga-agbapụta gị n’ọnụ M. N’ihi na ị na-asị, Abụ m ọgaranya, enwekwuwo m akụ, ọ dịghịkwa ihe ọbụla dị m mkpa; ma ị maghị na ị bụ onye e kwesịrị ịkwa ákwá, na onye nhụsianya, na ogbenye, na onye ìsì, na onye gba ọtọ.’”

> “The Lord here shows us that the message to be borne to His people by ministers whom He has called to warn the people is not a peace-and-safety message. It is not merely theoretical, but practical in every particular. The people of God are represented in the message to the Laodiceans as in a position of carnal security. They are at ease, believing themselves to be in an exalted condition of spiritual attainments. ‘Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

> “N'ebe a Onye-nwe-anyị na-egosi anyị na ozi ndị ozi ya kpọrọ ka ha dọọ ndị mmadụ aka ná ntị ga-eburu nye ndị Ya abụghị ozi udo na nchekwa. Ọ bụghị naanị ihe a na-akọ n’echiche, kama ọ bụ ihe bara uru n’ọrụ n’akụkụ ọ bụla. A na-anọchi anya ndị nke Chineke n’ozi e zigara ndị Laodisia dị ka ndị nọ n’ọnọdụ nchekwa nke anụ ahụ. Ha nọ n’izuike, na-ekwere banyere onwe ha na ha nọ n’ọnọdụ dị elu nke iru eru ime mmụọ. ‘N’ihi na ị na-asị, Abụ m ọgaranya, e meekwa ka m baa ụba n’ihe, ọ dịghịkwa ihe ọ bụla dị m mkpa; ma ị maghị na ị bụ onye jọgburu onwe ya, na onye a ga-enwe ebere n’ebe ọ nọ, na ogbenye, na onye kpuru ìsì, na onye gba ọtọ.’”

> “What greater deception can come upon human minds than a confidence that they are right when they are all wrong! The message of the True Witness finds the people of God in a sad deception, yet honest in that deception. They know not that their condition is deplorable in the sight of God. While those addressed are flattering themselves that they are in an exalted spiritual condition, the message of the True Witness breaks their security by the startling denunciation of their true condition of spiritual blindness, poverty, and wretchedness. The testimony, so cutting and severe, cannot be a mistake, for it is the True Witness who speaks, and His testimony must be correct.” Testimonies, volume 3, 252.

> “Òlee aghụghọ ka ukwuu nke pụrụ ịdakwasị uche mmadụ karịa ntụkwasị obi na ha ziri ezi ebe ha nọ n’ihe niile n’ụzọ na-ezighị ezi! Ozi nke Ezi Onyeàmà ahụ na-achọta ndị nke Chineke nọ n’ime aghụghọ dị mwute, ma ha bụ ndị eziokwu n’ime aghụghọ ahụ. Ha amaghị na ọnọdụ ha bụ nke jọgburu onwe ya n’anya Chineke. Mgbe ndị a na-agwa okwu na-eto onwe ha n’ime obi ha na ha nọ n’ọnọdụ ime mmụọ dị elu, ozi nke Ezi Onyeàmà ahụ na-agbaji nchekwa ha site n’ikwupụta n’ụzọ na-awụ akpata oyi ezi ọnọdụ ha nke ìsì ime mmụọ, ogbenye, na nhụsianya. Akaebe ahụ, nke na-egbu mgbu nke ukwuu ma sie ike, apụghị ịbụ mmejọ, n’ihi na ọ bụ Ezi Onyeàmà ahụ na-ekwu okwu, akaebe Ya ga-abụkwa nke ziri ezi.” Testimonies, volume 3, 252.

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