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# The Book of Daniel - Number Eighty-Two

Akwụkwọ Daniel - Nọmba Iri Asatọ na Abụọ

Unveiling the Prophetic Puzzle: Understanding the History of Daniel 11 and the Significance of the Daily in Adventism

Iwepụ Ihe Omimi Amụma: Ịghọta Akụkọ Ihe Mere Eme nke Daniel 11 na Mkpa nke Ihe A Na-eme kwa Ụbọchị n’ime Adventizim

Author

Jeff Pippenger

Published

February 15, 2024

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After we review the history from 1863 until the time of the end in 1989, in the context of the four abominations of Ezekiel chapter eight, representing the four generations of Adventism, we will turn our attention to the increase of knowledge that was unsealed in 1989. That increase of knowledge was concerning the last six verses of Daniel chapter eleven. In 1989, our little Sabbath study group discovered the reform lines of Bible prophecy, which Future for America often refers to, and which establish the sequence of events in every reform line, which in turn allows a student of prophecy to exercise the application of the latter rain methodology of “line upon line.”

Mgbe anyị nyochachara akụkọ ihe mere eme site n’afọ 1863 ruo n’oge ọgwụgwụ na 1989, n’ime okirikiri nke arụ arụ anọ nke Ezikiel isi nke asatọ, nke na-anọchi anya ọgbọ anọ nke Adventism, anyị ga-atụgharị uche anyị n’ịba ụba nke ọmụma e kpughere na 1989. Ịba ụba ahụ nke ọmụma metụtara amaokwu isii ikpeazụ nke Daniel isi nke iri na otu. N’afọ 1989, obere òtù ọmụmụ ụbọchị izu ike anyị chọpụtara ahịrị mmezigharị nke amụma Bible, nke Future for America na-ezo aka na ya ọtụtụ mgbe, ma nke na-eguzobe usoro ihe omume n’ime ahịrị mmezigharị ọ bụla, nke n’aka nke ya na-enye onye na-amụ amụma ohere iji usoro mmiri ozuzo ikpeazụ nke “ahịrị n’elu ahịrị” rụọ ọrụ n’itinye ya n’ọrụ.

Within a few years (1992), I had written a paper covering the last six verses of Daniel eleven. The paper was written for my own satisfaction, for I had no ability or intention of publicly circulating the study. By 1994, the paper had made its way to an Adventist self-supporting ministry, and by 1995, a series of eleven articles covering the last six verses of Daniel eleven, was published in a monthly magazine produced by that ministry. There are only a few specific references to Daniel eleven in the writings of the Spirit of Prophecy, and the most important of them all became a central argument to the validity of the application I set forth concerning those verses.

N’ime afọ ole na ole (1992), edeworom akwụkwọ na-akọwa amaokwu isii ikpeazụ nke Daniel iri na otu. E dere akwụkwọ ahụ maka afọju nke onwe m, n’ihi na enweghị m ike ma ọ bụ ebumnobi ịgbasa ọmụmụ ahụ n’ihu ọha. Ka ọ na-erule 1994, akwụkwọ ahụ erutela otu ozi Adventist na-akwado onwe ya, ma ka ọ na-erule 1995, e bipụtara usoro isiokwu iri na otu nke na-akọwa amaokwu isii ikpeazụ nke Daniel iri na otu n’akwụkwọ akụkọ a na-ebipụta kwa ọnwa nke ozi ahụ na-emepụta. E nwere naanị ntụaka ole na ole kpọmkwem banyere Daniel iri na otu n’ihe odide nke Mmụọ nke Amụma, ma nke kachasị mkpa n’ime ha niile ghọrọ arụmụka etiti na-akwado izi ezi nke nkọwa m gosipụtara banyere amaokwu ndị ahụ.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, [Daniel 11:30–36 quoted.]

> “Anyi enweghị oge anyị ga-atụfu. Oge nsogbu dị n’ihu anyị. A na-akpalite ụwa site n’mmụọ agha. N’oge na-adịghị anya, ihe nkiri ndị ahụ nke nsogbu e kwuru banyere ha n’amụma ga-emezu. Amụma dị n’isi nke iri na otu nke Daniel eruola nso n’imezu ya nke zuru ezu. Ọtụtụ n’ime akụkọ ihe mere eme nke mere n’imezu amụma a ga-emegharị ọzọ. N’amaokwu nke iri atọ a na-ekwu maka otu ike nke ‘ga-enwe mwute, [Daniel 11:30–36 quoted.]’”

> “Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.

> “A ga-enwe ihe omume ndị yiri ndị a kọwara n’okwu ndị a.” Manuscript Releases, nọmba 13, 394.

Sister White is clear that 1798, is the “time of the end.”

Sista White doro anya na 1798 bụ “oge ọgwụgwụ.”

> “But at the time of the end, says the prophet, “Many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4. . . . Since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.

> “Ma n’oge ọgwụgwụ, ka onye-amụma ahụ na-ekwu, ‘Ọtụtụ ga-agagharị ebe a na ebe ahụ, a ga-emekwa ka ihe ọmụma ba ụba.’ Daniel 12:4.... Ebe ọ bụ na kemgbe 1798 e meghere akwụkwọ Daniel, ihe ọmụma banyere amụma aba ụbaala, ọtụtụ ekwusawokwa ozi ahụ dị oké njọ gbasara ikpe ahụ nke dị nso.” The Great Controversy, 356.

Verse forty of Daniel eleven begins with, “And at the time of the end.”

Amaokwu nke iri anọ nke Daniel iri na otu na-amalite site n’okwu ndị a, “Ma n’oge ọgwụgwụ.”

> And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.

> Ma n’oge ọgwụgwụ ka eze nke ndịda ga-akpalite ya agha; eze nke ugwu ga-abịakwa imegide ya dị ka ifufe ozuzo, ya na ụgbọ agha, na ndị na-agba ịnyịnya, na ọtụtụ ụgbọ mmiri; ọ ga-abanyekwa n’ala dị iche iche, ọ ga-ejupụta n’ime ha ma gafee. Daniel 11:40.

It is evident, even without the direct endorsement of the Spirit of prophecy, that verse forty marks the beginning of a sequence of events that began in 1798. Those events lead to the close of human probation, for the first verse of chapter twelve of Daniel, says, “And at that time shall Michael stand up,” and Sister White is clear that when Michael stands up human probation closes.

Ọ doro anya, ọbụna n’enweghị nkwado kpọmkwem nke Mmụọ amụma, na amaokwu nke iri anọ na-akara mmalite nke usoro ihe ndị malitere n’afọ 1798. Ihe ndị ahụ na-eduga n’imechi oge amara e nyere mmadụ, n’ihi na amaokwu mbụ nke isi nke iri na abụọ nke Daniel na-asị, “And at that time shall Michael stand up,” ma Sister White emeela ka o doo anya na mgbe Michael biliri, oge amara e nyere mmadụ na-emechi.

> “‘At that time shall Michael stand up, the great Prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ Daniel 12:1.

> “‘N’oge ahụ ka Maịkel ga-ebili, onye-isi ukwu ahụ nke na-eguzo n’ọnọdu ụmụ nke ndị gị: a ga-enwekwa oge mkpagbu, nke ụdị ya a hụbeghị kemgbe e nwere mba ruo n’oge ahụ: ma n’oge ahụ a ga-anapụta ndị gị, onye ọbụla a ga-ahụ ka e dere aha ya n’akwụkwọ ahụ.’ Daniel 12:1.

> “When the third angel’s message closes, mercy no longer pleads for the guilty inhabitants of the earth. The people of God have accomplished their work. They have received ‘the latter rain,’ ‘the refreshing from the presence of the Lord,’ and they are prepared for the trying hour before them. Angels are hastening to and fro in heaven. An angel returning from the earth announces that his work is done; the final test has been brought upon the world, and all who have proved themselves loyal to the divine precepts have received ‘the seal of the living God.’ Then Jesus ceases His intercession in the sanctuary above. He lifts His hands and with a loud voice says, ‘It is done;’ and all the angelic host lay off their crowns as He makes the solemn announcement: ‘He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.’ Revelation 22:11. Every case has been decided for life or death.” The Great Controversy, 613.

> “Mgbe ozi nke mmụọ-ozi nke atọ mechiri, ebere anaghịzi arịọchitere ndị bi n’ụwa ndị ikpe mara. Ndị nke Chineke arụzuwo ọrụ ha. Ha anatala ‘mmiri ozuzo ikpeazụ ahụ,’ ‘ime ka ume dịghachi site n’ọnụnọ nke Onyenwe anyị,’ a kwadokwa ha maka awa nke ọnwụnwa dị n’ihu ha. Ndị mmụọ-ozi na-eme ngwa ngwa na-aga ije azụ na ihu n’eluigwe. Otu mmụọ-ozi nke si n’ụwa lọta na-ekwupụta na arụchaala ọrụ ya; e wetala ule ikpeazụ ahụ n’elu ụwa, ndị niile gosiworo onwe ha dịka ndị kwekọrọ n’iwu nsọ ahụ nke Chineke anatala ‘akara nke Chineke dị ndụ.’ Mgbe ahụ Jisọs kwụsịrị arịrịọchitere Ya n’ebe nsọ ahụ dị n’elu. O weliri aka Ya abụọ, ma jiri olu ukwu kwuo, ‘E mezula ya;’ ndị agha niile nke ndị mmụọ-ozi wee yipụ okpueze ha mgbe Ọ na-ekwupụta okwu ahụ dị oke nsọ: ‘Onye na-adịghị akwụwa aka ọtọ, ka ọ nọgide na-adịghị akwụwa aka ọtọ: onye rụrụ arụ, ka ọ nọgide na ịdị rụrụ arụ: onye ezi omume, ka ọ nọgide na ịbụ ezi omume: onye dị nsọ, ka ọ nọgide na ịdị nsọ.’ Mkpughe 22:11. E kpebiela ikpe onye ọ bụla, maka ndụ ma ọ bụ maka ọnwụ.” The Great Controversy, 613.

Verse forty of Daniel eleven, begins in 1798, and in verse forty-five, when the king of the north (the papacy), comes to his end with none to help, human probation closes, for the next verse states, “And at that time,” thus identifying the “time” represented in the previous verse, which is verse forty-five of Daniel eleven. The king of the north (the papacy), comes to its end at the close of human probation.

Amaokwu iri anọ nke Daniel iri na otu, bidoro n’afọ 1798, ma n’amaokwu iri anọ na ise, mgbe eze nke ugwu (pápásị), rutere ọgwụgwụ ya na-enweghị onye ga-enyere ya aka, ohere ule mmadụ na-emechi, n’ihi na amaokwu na-esote kwuru, “Ma n’oge ahụ,” si otú a na-akọwapụta “oge” ahụ e gosipụtara n’amaokwu gara aga, nke bụ amaokwu iri anọ na ise nke Daniel iri na otu. Eze nke ugwu (pápásị), rutere ọgwụgwụ ya n’oge mmechi nke ohere ule mmadụ.

Therefore, the history of the last six verses of Daniel eleven, identify a sequence of events that begins in 1798 and ends at the close of human probation. When Sister White was alive, 1798, was obviously in her past history. When she stated that “the prophecy in the eleventh chapter of Daniel has nearly reached its complete fulfillment,” she can only be referencing history that occurs after 1798, and before Michael stands up. She then specifically states that “much of the history that has taken place in fulfillment of this prophecy will be repeated,” thus instructing the student of prophecy that the final history of Daniel eleven, that “has nearly reached its complete fulfillment,” has been typified in other portions of histories set forth in Daniel chapter eleven.

Ya mere, akụkọ ihe mere eme nke amaokwu isii ikpeazụ nke Daniel isi nke iri na otu na-akọwapụta usoro ihe omume nke na-amalite n’afọ 1798 ma na-agwụ na mmechi nke oge amara mmadụ. Mgbe Sister White ka dị ndụ, afọ 1798 doro anya na ọ bụ akụkụ nke akụkọ ihe mere eme gara aga nye ya. Mgbe o kwuru na “amụma dị n’isi nke iri na otu nke Daniel eruola nso na mmezu ya zuru oke,” ọ pụrụ naanị na-ezo aka n’akụkọ ihe mere eme nke na-eme mgbe afọ 1798 gasịrị, ma tupu Michael ebili. O wee kwuo kpọmkwem na “ọtụtụ n’ime akụkọ ihe mere eme nke meworo eme n’ime mmezu nke amụma a ga-emegharị ọzọ,” si otú a na-eduzi onye na-amụ amụma ka ọ ghọta na akụkọ ikpeazụ nke Daniel isi nke iri na otu, nke “eruola nso na mmezu ya zuru oke,” ka e jirila akụkụ ndị ọzọ nke akụkọ ihe mere eme e depụtara n’isi nke iri na otu nke Daniel mee ihe nnọchianya ya.

Once she emphasizes that most important prophetic key, she then quotes verses thirty through thirty-six, and states, “Scenes similar to those described in these words will take place.” Inspiration provided a key for those students of prophecy who wished to understand the final fulfillment of Daniel eleven. The key was that the history of the final six verses of Daniel eleven, were a parallel to the history represented in verses thirty to thirty-six. There is an abundant amount of light that is derived from this revelation, but what needs to be considered here is that in verse thirty-one of Daniel eleven, “the daily,” is taken away.

Ozugbo ọ kwusịrị ike isi amụma ahụ kasị mkpa, ọ wee kpọọ amaokwu iri atọ ruo iri atọ na isii, ma kwuo, “Ihe omume ndị yiri ndị a kọwara n’okwu ndị a ga-eme.” Mkpughe sitere n’ike mmụọ nsọ nyere ndị ahụ na-amụ amụma bụ́ ndị chọrọ ịghọta mmezu ikpeazụ nke Daniel isi nke iri na otu, isi okwu. Isi okwu ahụ bụ na akụkọ ihe mere eme nke amaokwu isii ikpeazụ nke Daniel iri na otu, bụ ihe kwekọrọ n’akụkọ ihe mere eme a nọchiri anya ya n’amaokwu iri atọ ruo iri atọ na isii. E nwere ìhè bara ụba nke sitere na mkpughe a, ma ihe kwesịkwara ilebara anya ebe a bụ na n’amaokwu iri atọ na otu nke Daniel iri na otu, “ihe a na-eme kwa ụbọchị,” ka a na-ewepụ.

To correctly understand the history which illustrates the sequence of events that lead to the close of human probation, a student of prophecy must have the correct understanding of “the daily.” If verse thirty-one is identifying Christ’s sanctuary ministry being taken away, or if it is identifying the taking away of paganism, it is absolutely essential to understand, if you wish to correctly understand the parallel history that Sister White spoke of when she wrote, “Scenes similar to those described in these words will take place.”

Iji ghọta nke ọma akụkọ ihe mere eme nke na-egosi usoro ihe omume ndị na-eduga ná mmechi nke ohere nnwale nke mmadụ, onye na-amụ amụma ga-enwerịrị nghọta ziri ezi banyere “ihe a na-eme kwa ụbọchị.” Ọ bụrụ na amaokwu nke iri atọ na otu na-akọwa iwepụ ozi Kraịst n’ụlọ nsọ Ya, ma ọ bụ ọ bụrụ na ọ na-akọwa iwepụ ikpere arụsị, ọ dị nnọọ mkpa nke ukwuu ịghọta ya, ma ọ bụrụ na ịchọrọ ịghọta nke ọma akụkọ ihe mere eme ahụ yiri ibe ya nke Sister White kwuru banyere ya mgbe o dere, “Ihe omume ndị yiri ndị a kọwara n’okwu ndị a ga-eme.”

Of course, Laodicean Adventism did not recognize the fulfillment of verse forty of Daniel eleven, as identifying the collapse of the Soviet Union in 1989, but the verse does identify those very events. For those who wished to correctly understand the prophetic increase of knowledge that arrived with the fulfillment of verse forty in 1989, the correct understanding of “the daily,” then became present truth. In the early part of the twentieth century, the correct understanding was important, for it was an essential part of the foundational truths that the Lord used William Miller to establish.

N’ezieokwu, Adventizim nke Laodisia amataghị mmezu nke amaokwu nke iri anọ nke Daniel iri na otu dịka nke na-akọwa ọdịda nke Soviet Union na 1989, ma amaokwu ahụ n’onwe ya na-akọwa kpọmkwem ihe omume ndị ahụ. Nye ndị chọrọ ịghọta nke ọma mmụba nke ihe ọmụma amụma nke bịara na mmezu nke amaokwu nke iri anọ n’afọ 1989, nghọta ziri ezi banyere “ihe a na-eme kwa ụbọchị,” wee bụrụ eziokwu dị ugbu a. N’akụkụ mbido narị afọ nke iri abụọ, nghọta ziri ezi ahụ dị mkpa, n’ihi na ọ bụ akụkụ dị oké mkpa nke eziokwu ndị ntọala nke Onyenwe anyị jiri William Miller guzobe.

But during the first decade and a half of the twentieth century the satanic Protestant view which claims that “the daily,” represents Christ’s sanctuary work was a minority position, and it was not worth allowing a controversy over the truth that “the daily,” is a symbol of paganism to even begin. This is why you will hear from the Laodicean historical revisionists, that the subject of “the daily,” is “not to be made into a test question,” or “that the subject of ‘the daily’ is not to be agitated.” What the revisionists always leave out when they lead the unlearned in this particular discussion, is the qualification which inspiration always placed upon the subject. The following passage is directed towards Elder Haskell.

Ma n’ime afọ iri na ọkara mbụ nke narị afọ nke iri abụọ, echiche Protestant nke Setan nke na-ekwu na “ihe a na-eme kwa ụbọchị” na-anọchi anya ọrụ Kraịst n’ụlọ nsọ Ya bụ echiche nke ndị ole na ole kwenyere na ya, ọ dịghịkwa mkpa ikwe ka esemokwu banyere eziokwu ahụ bụ na “ihe a na-eme kwa ụbọchị” bụ ihe nnọchianya nke ikpere arụsị ọbụna malite. Nke a bụ ihe kpatara ị ga-eji nụ n’ọnụ ndị na-eme mmegharị akụkọ ihe mere eme nke Laodisia, na isiokwu nke “ihe a na-eme kwa ụbọchị” “agaghị eme ka ọ bụrụ ajụjụ nnwale,” ma ọ bụ na “a gaghị akpalite isiokwu nke ‘ihe a na-eme kwa ụbọchị.’” Ihe ndị na-eme mmegharị ahụ na-ahapụ mgbe niile mgbe ha na-eduhie ndị na-amụtaghị ihe n’ime mkparịta ụka a pụrụ iche, bụ nkọwa mgbochi nke mmụọ nsọ na-etinye mgbe niile n’isiokwu ahụ. E debere amaokwu a na-esonụ kpọmkwem nye Elder Haskell.

Elder Haskell was leading the defense of the correct understanding of “the daily,” against the attacks of Prescott and Daniells in the first and second decade of the twentieth century. Pay close attention, for Sister White never identifies that Haskell’s understanding of “the daily,” was incorrect, she simply instructs him to not allow the agitation to continue, for the Lord did not want to provide an ongoing platform for the enemies of truth (Prescott and Daniells), to continue to push their false teaching. In the passage Haskell is rebuked for “the chart”, and the chart that is referred to is the 1843 chart. Haskell had reproduced the 1843 chart for a witness in that controversy. But he didn’t just reproduce it, he included upon the bottom of the chart the passage from Sister White, where she says “the 1843 chart was directed by the hand of the Lord and should not be altered.” As you read the passage, count the times she says, “at this time.”

Okenye Haskell nọ na-edu n’ichekwa nghọta ziri ezi banyere “ihe a na-eme kwa ụbọchị,” megide mwakpo Prescott na Daniells n’afọ iri mbụ na nke abụọ nke narị afọ nke iri abụọ. Lezienụ anya nke ọma, n’ihi na Nwanyị White adịghị mgbe ọ bụla akọwapụta na nghọta Haskell banyere “ihe a na-eme kwa ụbọchị” ezighi ezi; ọ bụ naanị na ọ gwara ya ka ọ ghara ikwe ka mkpali ahụ nọgide, n’ihi na Onyenwe anyị achọghị inye ikpo okwu na-aga n’ihu nye ndị iro nke eziokwu (Prescott na Daniells), ka ha nọgide na-agba n’ihu n’ịkwusa ozizi ụgha ha. N’ime akụkụ a, a na-abara Haskell mba n’ihi “chati ahụ,” ma chati a na-ekwu maka ya bụ chati nke 1843. Haskell emepụtaghachiri chati nke 1843 ka ọ bụrụ ihe àmà n’ime esemokwu ahụ. Ma ọ bụghị naanị na o mepụtaghachiri ya, ọ tinyekwara n’ala chati ahụ akụkụ okwu sitere n’aka Nwanyị White, ebe ọ na-ekwu na “chati nke 1843 bụ nke e duziri site n’aka Onyenwe anyị, na e kwesịghị ịgbanwe ya.” Ka ị na-agụ akụkụ a, gụọ ugboro ole ọ na-ekwu, “n’oge a.”

> “‘I am instructed to say to you, Let there be no questions agitated at this time in the Review that will tend to unsettle minds. . . . We have no time now to enter into unnecessary controversy, but we should earnestly consider the need of seeking the Lord for true conversion of heart and life. There should be determined efforts made to secure sanctification of soul and mind.’

> “A gwara m ka m gwa unu, Ka e ghara inwe ajụjụ a ga-akpali ugbu a n’ime Review nke ga-eme ka uche ndị mmadụ ghara ịdị n’udo.... Anyị enweghị oge ugbu a iji banye n’esemokwu na-adịghị mkpa, kama anyị kwesịrị iji ezi obi tụlee mkpa ọ dị ịchọ Jehova ka obi na ndụ wee nwee ezi ntụgharị. A ga-eme mgbalị siri ike na nke kpọmkwem iji nweta ido nsọ nke mkpụrụobi na uche.”

> “I have had cautions given me in regard to the necessity of our keeping a united front. This is a matter of importance to us at this time. As individuals we need to act with the greatest caution.

> “A dọwo m aka ná ntị gbasara mkpa ọ dị ka anyị nọgide na-eguzo n’otu. Nke a bụ okwu dị anyị mkpa n’oge a. Dị ka ndị n’otu n’otu, anyị kwesịrị ime ihe n’ụzọ kacha juputa n’ịkpachara anya.

> “I wrote to Elder Prescott, telling him that he must be exceedingly careful not to introduce subjects in the Review that would seem to point out flaws in our past experience. I told him that this matter on which he believes a mistake has been made is not a vital question, and that, should it be given prominence now, our enemies would take advantage of it, and make a mountain out of a molehill.

> “Edere m Okenye Prescott akwụkwọ, na-agwa ya na ọ ghaghị ịkpachara anya nke ukwuu ka ọ ghara iweta isiokwu n’ime Review ndị ga-adị ka ndị na-egosi adịghị ike n’ihe anyị gabigara n’oge gara aga. Agwara m ya na okwu a nke ọ na-eche na e mehiere n’ihe banyere ya abụghị ajụjụ dị oké mkpa, nakwa na, ọ bụrụ na e nye ya nnukwu ìhè ugbu a, ndị iro anyị ga-eji ya mee ihe, ma mee ka obere ihe bụrụ nnukwu ihe.

> “To you also I say that this subject [THE IDENTITY OF THE “DAILY” OF DANIEL 8.] should not be agitated at this time. No, my brother, I feel that at this crisis in our experience that chart which you have had republished should not be circulated. You have made a mistake in this matter. Satan is determinedly at work to bring about issues that will create confusion. There are those who would be delighted to see our ministers at an issue on this question, and they would make much of it.

> “Ọ bụkwa gị ka m na-agwa na isiokwu a [NJIRIMARA NKE “DAILY” NKE DANIEL 8.] ekwesịghị ịkpalite esemokwu n’oge a. Mba, nwanna m, ọ na-adị m na n’oge nsogbu a nke ahụmahụ anyị, eserese ahụ nke i mere ka e bipụtaghachi ekwesịghị ikesa. I mehiela n’okwu a. Setan ji mkpebi siri ike na-arụ ọrụ iweta ihe ga-ebute ọgba aghara. E nwere ndị ga-enwe nnọọ obi ụtọ ịhụ ndị ozi anyị ka ha na-abata n’esemokwu banyere ajụjụ a, ha ga-emekwa ka ọ bụrụ nnukwu okwu.”

> “I have been instructed that regarding what might be said on either side of this question, silence at this time is eloquence. Satan is watching for an opportunity to create division among our leading ministers. It was a mistake to publish the chart until you could all get together and come to an agreement concerning the matter. You have not acted wisely in bringing to the front a subject that must create discussion and the bringing out of various opinions, for every item will be strained and made to mean something that will only mean injury to the cause. We have all we can do to handle the false statements of those who have given evidence of their willingness to bear false witness.” Manuscript Releases, volume 9, 106, 107.

> “A kụziiri m na, banyere ihe ọ bụla a pụrụ ikwu n’otu akụkụ ma ọ bụ n’akụkụ nke ọzọ nke ajụjụ a, ịgbachi nkịtị n’oge a bụ ikwu okwu n’ụzọ kasị doo anya. Setan na-eche ohere iji kpatara nkewa n’etiti ndị ozi anyị bụ isi. Ọ bụ mmejọ ibipụta chaatị ahụ ruo mgbe unu niile ga-ezukọta ma ruo ná nkwekọrịta gbasara okwu a. Unu emebeghị omume n’amamihe site n’iweta n’ihu isiokwu nke ga-ebute mkparịta ụka na mmepụta echiche dị iche iche, n’ihi na a ga-adọpụ ihe ọ bụla n’ụzọ siri ike ma mee ka ọ pụta ihe nke ga-apụta naanị mmerụ nye ọrụ ahụ. Anyị niile nwere ihe zuru ezu anyị ga-eme n’ịnagide okwu ụgha nke ndị gosipụtaworo njikere ha ịgba àmà ụgha.” Manuscript Releases, volume 9, 106, 107.

In the previous article we identified that Ellen White said those that gave the judgment hour cry had the correct view of “the daily,” and that Prescott and Daniells’ view that “the daily,” represented Christ’s sanctuary ministry came from Satan. She rebuked Haskell for allowing the controversy to continue, but not for his position upon the truth of what “the daily,” represents. At that time the majority still believed the pioneer understanding of “the daily,” and more importantly, the verse in Daniel eleven, that was to be unsealed at “the time of the end” in 1989, was still decades in the future. At that time (1989), the importance of the correct view of “the daily,” would be necessary. The revisionists always leave the qualifications of Ellen White that were limited to that particular period out of their dishes of fables. Count the qualification of time in the following passage.

N’edemede gara aga, anyị kpọpụtara na Ellen White kwuru na ndị ahụ kpọsara mkpu oge ikpe nwere nghọta ziri ezi banyere “ihe a na-eme kwa ụbọchị,” nakwa na echiche Prescott na Daniells na “ihe a na-eme kwa ụbọchị” nọchiri anya ozi Kraịst n’ebe nsọ sitere n’aka Setan. Ọ baara Haskell mba n’ihi ikwe ka esemokwu ahụ nọgide, ma ọ bụghị n’ihi ọnọdụ ya banyere eziokwu nke ihe “ihe a na-eme kwa ụbọchị” na-anọchi anya ya. N’oge ahụ, ọtụtụ ka kwenyere na nghọta ndị ọsụ ụzọ nwere banyere “ihe a na-eme kwa ụbọchị,” ma nke ka mkpa, amaokwu dị na Daniel iri na otu, nke a ga-ekpughe n’oge ọgwụgwụ n’afọ 1989, ka nọ ọtụtụ iri afọ n’ọdịnihu. N’oge ahụ (1989), mkpa ọ dị inwe nghọta ziri ezi banyere “ihe a na-eme kwa ụbọchị” ga-adị mkpa. Ndị na-eme mmegharị echiche mgbe niile na-ahapụ ihe mgbochi na nkọwapụta Ellen White tinyere, ndị a kpebiri naanị maka oge ahụ pụrụ iche, n’ime efere ha jupụtara n’akụkọ ifo. Gụọ ọnụọgụ nkọwapụta oge dị na amaokwu a sochirinụ.

> “I have words to speak to Brethren Butler, Loughborough, Haskell, Smith, Gilbert, Daniells, Prescott, and all who have been active in urging their views in regard to the meaning of ‘the daily’ of Daniel 8. This is not to be made a test question, and the agitation that has resulted from its being treated as such has been very unfortunate. Confusion has resulted, and the minds of some of our brethren have been diverted from the thoughtful consideration that should have been given to the work that the Lord has directed should be done at this time in our cities. This has been pleasing to the great enemy of our work.

> “Enwere m okwu m ga-agwa Ụmụnna Butler, Loughborough, Haskell, Smith, Gilbert, Daniells, Prescott, na ndị niile na-arụsi ọrụ ike n’ịkwagide echiche ha banyere ihe ‘nke kwa ụbọchị’ dị na Daniel 8 pụtara. E kwesịghị ime nke a ajụjụ nnwale, ma mkpalite esemokwu sitere n’ịtụle ya dịka nke a abụwo ihe dị mwute nke ukwuu. Mgbagwoju anya esiwoola na ya pụta, a dọpụtakwala uche ụfọdụ n’ime ụmụnna anyị n’ịtụle nke ọma ọrụ ahụ Onyenwe anyị eduziwo ka e mee n’oge a n’obodo anyị. Nke a atọwo nnukwu onye iro nke ọrụ anyị ụtọ.”

> “The light given me is that nothing should be done to increase the agitation upon this question. Let it not be brought into our discourses and dwelt upon as a matter of great importance. We have a great work before us, and we have not an hour to lose from the essential work to be done. Let us confine our public efforts to the presentation of the important lines of truth on which we have clear light.

> “Ìhè e nyere m bụ na e kwesịghị ime ihe ọ bụla ga-eme ka mkpasu iwe gbasara ajụjụ a bawanye. Ka e ghara ibubata ya n’okwuchukwu anyị ma kwụsie ike n’elu ya dị ka okwu dị oke mkpa. Anyị nwere nnukwu ọrụ n’ihu anyị, anyị enweghịkwa ọbụna otu awa anyị ga-atụfu n’ịhapụ ọrụ dị mkpa a ga-arụ. Ka anyị kpachie mgbalị anyị n’ihu ọha n’igosipụta ahịrịokwu ndị dị mkpa nke eziokwu ndị ahụ nke anyị nwere ìhè doro anya banyere ha.

> “I would bring to your attention the last prayer of Christ, as recorded in John 17. There are many subjects upon which we can speak,—sacred, testing truths, beautiful in their simplicity. On these you may dwell with intense earnestness. But let not ‘the daily,’ or any other subject that will arouse controversy among brethren, be brought in at this time; for this will delay and hinder the work that the Lord would have the minds of our brethren centered upon just now. Let us not agitate questions that will reveal a marked difference of opinion, but rather let us bring from the Word the sacred truths regarding the binding claims of the law of God.

> “Aga m eme ka ntị unu dịrị n’ekpere ikpeazụ nke Kraịst, dịka e dere ya na Jọn 17. E nwere ọtụtụ isiokwu anyị pụrụ ikwu okwu banyere ha,—eziokwu dị nsọ, ndị na-anwale, mara mma n’ịdị mfe ha. N’ime ndị a ka unu pụrụ ibikwasị uche n’ịdị uchu dị ukwuu. Ma ka e wee ghara iweta ‘ihe a na-eme kwa ụbọchị,’ ma ọ bụ isiokwu ọ bụla ọzọ nke ga-akpalite esemokwu n’etiti ụmụnna, n’oge a; n’ihi na nke a ga-egbu oge ma gbochie ọrụ nke Onyenwe anyị ga-achọ ka uche ụmụnna anyị lekwasị anya na ya ugbu a. Ka anyị ghara ịkpalite ajụjụ ndị ga-ekpughe ọdịiche doro anya n’echiche, kama ka anyị si n’Okwu ahụ weta eziokwu ndị dị nsọ banyere ihe iwu Chineke na-arịọ n’ike na-abụghị nke a pụrụ izere.”

> “Our ministers should seek to make the most favorable presentation of the truth. So far as possible, let all speak the same things. Let the discourses be simple, and treating upon vital subjects that can be easily understood. When all our ministers see the necessity of humbling themselves, then the Lord can work with them. We need now to be reconverted, that angels of God may co-operate with us, making a sacred impression upon the minds of those for whom we labor.

> “Ndị ozi anyị kwesịrị ịchọ igosi eziokwu ahụ n’ụzọ kasị mma ma kasị anabata. Okwere mee, ka ha niile na-ekwu otu ihe ahụ. Ka okwuchukwu ndị ahụ bụrụ ndị dị mfe, na-ekwu banyere isiokwu ndị dị oké mkpa a pụrụ ịghọta n’ụzọ dị mfe. Mgbe ndị ozi anyị niile hụrụ mkpa ọ dị iweda onwe ha n’ala, mgbe ahụ Onyenwe anyị pụrụ ịrụkọ ọrụ ọnụ na ha. Anyị chọrọ ugbu a ka a tọghata anyị ọzọ, ka ndị mmụọ ozi nke Chineke wee soro anyị rụkọọ ọrụ, na-etinye mmetụta dị nsọ n’obi ndị ahụ anyị na-arụrụ ọrụ.”

> “We must blend together in the bonds of Christlike unity; then our labors will not be in vain. Draw in even cords, and let no contentions be brought in. Reveal the unifying power of truth, and this will make a powerful impression on human minds. In unity there is strength.

> “Anyị aghaghị ijikọta onwe anyị ọnụ n’ime agbụ nke ịdị n’otu nke yiri nke Kraịst; mgbe ahụ, ọrụ ike anyị agaghị abụ n’efu. Jikọtanụ onwe unu n’otu eriri kwekọrọ nke ọma, ka e wee ghara iweta esemokwu ọbụla. Gosi ike nke eziokwu na-eme ka mmadụ bụrụ otu, nke a ga-emekwa mmetụta dị ukwuu n’uche mmadụ. N’ịdị n’otu ka ike dị.

> “This is not a time to make prominent unimportant points of difference. If some who have not a strong living connection with the Master, reveal to the world their weakness of Christian experience, the enemies of the truth who are watching us closely will make the most of it, and our work will be hindered. Let all cultivate meekness, and learn lessons from Him who is meek and lowly in heart.

> “Nke a abụghị oge e ji eme ka obere ihe dị iche iche ndị na-adịghị mkpa pụta ìhè. Ọ bụrụ na ụfọdụ ndị na-enweghị njikọ dị ike, dị ndụ, ha na Nna-ukwu ahụ, ekpughere ụwa adịghị ike nke ahụmahụ ha n’ihe ndị Kraịst, ndị iro nke eziokwu ahụ, ndị na-elekọta anyị anya nke ọma, ga-eji ya mee ihe nke ukwuu, a ga-egbochikwa ọrụ anyị. Ka mmadụ nile zụlite ịdị umeala n’obi, ma mụta ihe n’aka Ya bụ onye dị nwayọọ ma dị umeala n’obi n’obi.”

> “The subject of ‘the daily’ should not call forth such movements as have been made. As a result of the way this subject has been handled by men on both sides of the question, controversy has arisen and confusion has resulted.

> “Isiokwu banyere ‘nke kwa ụbọchị’ ekwesịghị ịkpata mmegharị dị otú ahụ dị ka e meworo. N’ihi ụzọ ndị nwoke nọ n’akụkụ abụọ nke ajụjụ a si lebara isiokwu a anya, esemokwu ebilitela, ọgbaaghara esokwala ya pụta.

> “The action of Brother Larry Smith in publishing a tract containing condemnation of his brethren and of their belief, was not endorsed by God. And to Elder Prescott I will say, The Lord has not placed upon you a burden regarding this matter.

> “Omume Nwanna Larry Smith n’ịkpọpụta akwụkwọ nta nke nwere ikpe ọmụma megide ụmụnna ya na megide okwukwe ha, abụghị nke Chineke kwadoro. Ma Elder Prescott, aga m asị gị, Onyenwe anyị etinyebeghị ibu gbasara okwu a n’ahụ gị.

> “I was pained to hear that Elder Daniells, knowing that there was a difference of opinion regarding this matter among our leading brethren, should urge this matter to the front, as was done in some places.

> “O wutere m ihe mgbu ịnụ na Okenye Daniells, ebe ọ maara na e nwere ọdịiche nke echiche banyere okwu a n’etiti ndị ndu anyị, kwesịkwara ịkwali okwu a ka ọ pụta n’ihu, dịka e mere ya n’ebe ụfọdụ.

> “Others of our brethren have not been guided by wisdom, and have not reasoned clearly from cause to effect regarding the results of their efforts to uphold their views regarding the interpretation of ‘the daily.’ While the present condition of difference of opinion regarding this subject exists, let it not be made prominent. Let all contention cease. At such a time silence is eloquence.

> “Ndị ọzọ n’ime ụmụnna anyị ekweghị ka amamihe duzie ha, ha ejikwaghịkwa nlezianya si n’ihe kpatara ya ruo n’ihe ọ na-ebute chepụta ihe gbasara nsonaazụ mgbalị ha iji kwado echiche ha banyere nkọwa nke ‘the daily.’ Mgbe ọnọdụ dị ugbu a nke ịdị iche n’echiche banyere isiokwu a ka dị, ka a ghara ime ka ọ pụta ìhè. Ka esemokwu niile kwụsị. N’oge dị otu a, nkịtị bụ ikwu okwu n’onwe ya.”

> “The duty of God’s servants at this time is to preach the Word in the cities. Christ came to save souls, and we, as almoners of His grace, need to impart to the inhabitants of the great cities a knowledge of His saving truth.” Pamphlets, number 20, 11, 12.

> “Ọrụ dịịrị ndị ohu Chineke n’oge a bụ ikwusa Okwu ahụ n’obodo ukwu. Kraịst bịara ịzọpụta mkpụrụ obi, ma anyị, dị ka ndị nkesa amara Ya, kwesịrị ime ka ndị bi n’obodo ukwu mara eziokwu Ya na-azọpụta.” Pamphlets, number 20, 11, 12.

Brother Larry Smith, who she was referring to was especially incensed at the situation for it was his father’s book, Daniel and the Revelation, that Prescott and Daniells wanted to rewrite in order to change what he wrote concerning “the daily.” Brother Smith was defending the truth, and also his father. She qualifies the controversy repeatedly with the words, “at this time,” and towards the end she states, “While the present condition of difference of opinion regarding this subject exists, let it not be made prominent.” All the universities of Adventism that teach “the daily,” today, teach the satanic view. It is obviously not the same conditions today as it was at that time.

Nwannaanyị Larry Smith, onye ọ na-ekwu maka ya, were iwe nke ukwuu banyere ọnọdụ ahụ, n’ihi na ọ bụ akwụkwọ nna ya, *Daniel and the Revelation*, ka Prescott na Daniells chọrọ idegharịa ka ha wee gbanwee ihe o dere banyere “the daily.” Nwannaanyị Smith nọ na-agbachitere eziokwu ahụ, nakwa nna ya. Ọ na-akọwapụta esemokwu ahụ ugboro ugboro site n’okwu ndị a, “n’oge a,” ma n’akụkụ ngwụcha ya ọ na-ekwu, “Mgbe ọnọdụ dị ugbu a nke ọdịiche n’echiche banyere isiokwu a ka dị, ka e ghara ime ka ọ pụta ìhè.” Mahadum niile nke Adventism ndị na-akụzi “the daily” taa, na-akụzi echiche nke Setan. O doo anya na ọnọdụ ndị dị taa abụghị otu ihe ahụ ha bụ n’oge ahụ.

The second generation of Adventism began at the rebellion of 1888, and spiritualism was established among the leadership. That condition opened the door for the advancement of greater spiritualistic delusions that were to bring about an environment of alienation and division, as men in responsible positions determined to promote whatever they personally deemed as truth. Men such as Daniells, Prescott and Kellogg became symbols of the history where Ezekiel identified what the seventy elders, “the ancients of the house of Israel” would “do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not.”

Ọgbọ nke abụọ nke Adventism malitere n’oge nnupụisi nke 1888, e wee guzobe ime-mmụọ-aja n’etiti ndị ndu. Ọnọdụ ahụ meghere ụzọ maka ịga n’ihu nke aghụghọ ime-mmụọ-aja ka ukwuu, ndị a ga-ebute ọnọdụ nkewapụ na nkewa, ebe ndị nọ n’ọnọdụ ibu ọrụ kpebiri ịkwalite ihe ọ bụla ha onwe ha kpebiri na ọ bụ eziokwu. Ndị nwoke dịka Daniells, Prescott na Kellogg ghọrọ akara nke akụkọ ihe mere eme ebe Ezikiel kọwara ihe ndị okenye iri asaa ahụ, “ndị okenye nke ụlọ Izrel,” ga “eme n’ọchịchịrị, onye ọ bụla n’ụlọ ime nke oyiyi ya? n’ihi na ha na-asị, Jehova anaghị ahụ anyị.”

In that generation the messengers of the message of 1888, both lost their way in the controversies, confusion and spiritualism that engulfed Ezekiel’s seventy elders who had portrayed idols upon the walls of the temple, and the walls of their minds. The health work was removed due to the spiritualism of Kellogg, and yet the revisionists of Laodicean Adventism lead the unlearned to believe that some type of victory came out of the chaos of that generation. There was a parallel history in the time of Judges, where the summation of the history of the Judges fits this period perfectly, for the last verse of Judges states:

N’ọgbọ ahụ, ndị ozi nke ozi 1888 ahụ, ha abụọ furu ụzọ ha n’etiti esemokwu, mgbagwoju anya na ime mmụọ nke kpuchiri ndị okenye iri asaa nke Ezikiel, ndị sere arụsị n’elu mgbidi ụlọ nsọ ahụ, nakwa n’elu mgbidi uche ha. E wepụrụ ọrụ ahụike n’ihi ime mmụọ nke Kellogg, ma ndị ndezigharị nke Adventizim Laodisia na-edukwa ndị na-amụghị ihe ka ha kweere na ụdị mmeri ụfọdụ si n’ọgba aghara nke ọgbọ ahụ pụta. E nwere akụkọ ihe mere eme yiri ya n’oge Ndị Ikpe, ebe nchịkọta nke akụkọ ihe mere eme nke Ndị Ikpe dabara oge a nke ọma, n’ihi na amaokwu ikpeazụ nke Ndị Ikpe na-ekwu, sị:

> In those days there was no king in Israel: every man did that which was right in his own eyes. Judges 21:25.

> N’ụbọchị ndị ahụ eze adịghị n’Izrel: onye ọbụla na-eme ihe ziri ezi n’anya nke ya. Ndị Ikpe 21:25.

We will show why the history of Judges corresponds to the history of the second generation of Adventism as we proceed with these articles, but it should be noted that when considering the history of Laodicean Adventism, the easily available history has been provided by those who practice historical revisionism. Sister White certainly did not want the subject of “the daily,” agitated during that history, when in reality it was a small minority of men that she had stated were being guided by “angels that were expelled from heaven” to be given a public platform to promote their erroneous ideas. But to suggest that Sister White ever upheld the idea that it was alright to retain error is exactly the opposite of what she believed.

Ka anyị na-aga n’ihu n’isiokwu ndị a, anyị ga-egosi ihe mere akụkọ Ndị Ikpe kwekọrọ n’akụkọ nke ọgbọ nke abụọ nke Adventism; ma ekwesịrị ịrịba ama na, mgbe a na-atụle akụkọ nke Adventism Laodisia, akụkọ a na-enweta n’ụzọ dị mfe bụ nke ndị na-eme mmegharị akụkọ ihe mere eme enyela. N’ezie, Sister White achọghị ka a kpalite isiokwu nke “the daily” n’oge akụkọ ahụ, ebe n’eziokwu ọ bụ nanị obere ìgwè ndị ikom ka ọ sịrị na “ndị mmụọ ozi a chụpụrụ n’eluigwe” nọ na-eduzi, ka e nyere ikpo okwu ọhaneze iji kwalite echiche ha na-ezighị ezi. Ma ịtụ aro na Sister White mgbe ọ bụla kwadoro echiche ahụ na ọ dị mma ijigide njehie bụ nnọọ ihe megidere kpọmkwem ihe ọ kwenyere.

> “Brethren, as an ambassador of Christ I warn you to beware of these side issues, whose tendency is to divert the mind from the truth. Error is never harmless. It never sanctifies, but always brings confusion and dissension. It is always dangerous. The enemy has great power over minds that are not thoroughly fortified by prayer and established in Bible truth.” Testimonies, volume 5, 292.

> “Ụmụnna, dịka onye nnọchi anya Kraịst, ana m adọ unu aka ná ntị ka unu zere okwu ndị a na-adịghị n’isi, ndị ọchịchọ ha bụ iduhie uche pụọ n’eziokwu. Njehie adịghị emerụ emerụ mgbe ọ bụla. Ọ dịghị mgbe ọ na-edo mmadụ nsọ, kama ọ na-eweta mgbagwoju anya na esemokwu mgbe niile. Ọ na-adị ize ndụ mgbe niile. Onye iro ahụ nwere nnukwu ike n’elu uche ndị a na-ejighị ekpere wusie ike nke ọma ma guzobe ha n’eziokwu nke Akwụkwọ Nsọ.” Testimonies, volume 5, 292.

We will continue this study in the next article.

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

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.’ Daniel 11:30–36.

> “Anyi enweghị oge anyị ga-atụfu. Oge nsogbu dị n’ihu anyị. A na-akpalite ụwa site na mmụọ agha. N’oge na-adịghị anya, ihe nkiri nsogbu ndị e kwuru banyere ha n’amụma ga-emezu. Amụma dị n’isi nke iri na otu nke Daniel erutewo nso n’imezu ya zuru ezu. Ọtụtụ n’ime akụkọ ihe mere eme nke mezuwo amụma a ga-emegharị ọzọ. N’amaokwu nke iri atọ, e kwuru maka otu ike nke ‘ga-enwe mwute, laghachi, werekwa iwe megide ọgbụgba ndụ nsọ ahụ: otu a ka ọ ga-eme; ọ ga-alaghachi ọbụna, nwee nghọta na ndị ahụ na-ahapụ ọgbụgba ndụ nsọ ahụ. Ndị agha ga-eguzo n’aka ya, ha ga-emetọkwa ebe nsọ nke ike, wepụkwa àjà a na-achụ kwa ụbọchị, ha ga-edokwa ihe arụ nke na-eme ka ọ bụrụ nkịtị. Ma ndị na-eme ajọ omume megide ọgbụgba ndụ ahụ ka ọ ga-eji ire ụtọ mebie: ma ndị ahụ maara Chineke ha ga-adị ike, ha ga-emekwa nnukwu omume. Ndị nwere nghọta n’etiti ndị mmadụ ga-akụziri ọtụtụ mmadụ: ma ha ga-ada site n mma agha, na site n ọkụ, na site n ndọta n’agha, na site n ịkwakọrọ ihe, ọtụtụ ụbọchị. Ugbu a mgbe ha ga-ada, a ga-enyere ha aka site n obere enyemaka: ma ọtụtụ ga-esonyere ha site n ire ụtọ. Ụfọdụ n’ime ndị nwere nghọta ga-adakwa, iji nwalee ha, na iji sachapụ ha, na ime ka ha dị ọcha, ọbụna ruo n’oge ọgwụgwụ: n’ihi na ọ ka dị maka oge a kara aka. Eze ahụ ga-emekwa dịka ọchịchọ ya si dị; ọ ga-ebulikwa onwe ya elu, too onwe ya karịa chi ọ bụla, kwuokwa ihe ịtụnanya megide Chineke nke chi niile, ọ ga-aga n’ihu nke ọma ruo mgbe iwe ahụ ga-ezu oke: n’ihi na ihe e kpebiri ga-emezu.’ Daniel 11:30–36.”

> “Scenes similar to those described in these words will take place. We see evidence that Satan is fast obtaining the control of human minds who have not the fear of God before them. Let all read and understand the prophecies of this book, for we are now entering upon the time of trouble spoken of:

> “A ga-enwe ihe ndị yiri ihe e kọwara n’okwu ndị a. Anyị na-ahụ ihe àmà na-egosi na Setan na-enweta ngwa ngwa ikike ịchịkwa uche ndị mmadụ ndị na-enweghị egwu Chineke n’ihu ha. Ka mmadụ niile gụọ ma ghọta amụma nile dị n’akwụkwọ a, n’ihi na anyị na-abanye ugbu a n’oge mkpagbu ahụ e kwuru banyere ya:”

> “‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.

> “‘Ma n’oge ahụ, Maịkel ga-ebili, onye-isi ukwu ahụ nke na-eguzoro ụmụ nke ndị gị; a ga-enwekwa oge nsogbu, nke a na-ahụtụbeghị kemgbe e nwere mba ruo n’oge ahụ kpọmkwem: ma n’oge ahụ, a ga-azọpụta ndị gị, onye ọbụla a ga-ahụ ka e dere aha ya n’akwụkwọ ahụ. Ma ọtụtụ n’ime ndị ahụ na-ehi ụra n’ájá nke ụwa ga-eteta, ụfọdụ gaa ná ndụ ebighị ebi, ụfọdụkwa gaa ná ihere na nlelị ebighị ebi. Ndị nwere amamihe ga-enwu dịka nchapụta nke mbara igwe; ndị na-edukwa ọtụtụ mmadụ n’ezi omume ga-adịkwa ka kpakpando ruo mgbe ebighị ebi. Ma gị, Daniel, mechie okwu ndị a, ma kaa akwụkwọ ahụ akara, ruo n’oge ọgwụgwụ: ọtụtụ ga-agba ọsọ ebe a na ebe ahụ, ihe ọmụma ga-abawanyekwa.’ Daniel 12:1–4.” Manuscript Releases, nọmba 13, 394.

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