It is an acceptable biblical understanding to identify the prophet Ezekiel as thirty years old in his opening verses.
Ọ bụ nghọta Akwụkwọ Nsọ a pụrụ ịnakwere ịmata onye amụma Ezikiel dịka onye dị afọ iri atọ n’amaokwu mmeghe ya.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity, The word of the Lord came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the Lord was there upon him. Ezekiel 1:1–3.
Ma o wee ruo n’afọ nke iri atọ, n’ọnwa nke anọ, n’ụbọchị nke ise nke ọnwa ahụ, mgbe m nọ n’etiti ndị a dọtara n’agha n’akụkụ osimiri Kebar, ka e meghere eluigwe, m wee hụ ọhụụ nile nke Chineke. N’ụbọchị nke ise nke ọnwa ahụ, nke bụ afọ nke ise nke ndọkpụ n’agha nke eze Jehoiakịn, okwu Jehova bịakwutere Ezikiel, onye nchụàjà, nwa Buzi, n’ala ndị Kaldia, n’akụkụ osimiri Kebar; aka Jehova dịkwa n’elu ya n’ebe ahụ. Ezikiel 1:1–3.
Some believe “the thirtieth year” is based upon a specific jubilee cycle, which began with king Josiah and ended with verse one of chapter forty.
Ụfọdụ kwenyere na “afọ nke iri atọ” dabeere n’otu okirikiri jubili pụrụ iche, nke malitere n’oge eze Josaya ma kwụsị na amaokwu nke mbụ nke isi nke iri anọ.
In the five and twentieth year of our captivity, in the beginning of the year, in the tenth day of the month, in the fourteenth year after that the city was smitten, in the selfsame day the hand of the Lord was upon me, and brought me thither. Ezekiel 40:1.
N’afọ nke iri abụọ na ise nke ndọrọ-n’agha anyị, na mbido afọ, n’ụbọchị nke iri nke ọnwa, n’afọ nke iri na anọ mgbe e bibisịrị obodo ahụ, n’ụbọchị ahụ n’onwe ya aka Onyenwe anyị dịkwasịrị m, wee kpọga m ebe ahụ. Ezikiel 40:1.
Biblical chronologists date verse one of chapter forty as either April 28 or October 22, 573 BC. All the prophets identify the latter days, so the fall date of October 22, 573 BC is the omega date of a line that began fifty years prior in what is called “Josiah’s Great Passover” on May 5, 622 BC.
Ndị na-edekọ oge n’ụzọ Akwụkwọ Nsọ na-edebe amaokwu mbụ nke isi nke iri anọ dịka ma Ọnwa Eprel 28 ma ọ bụ Ọktoba 22, 573 T.K. Ndị amụma nile na-akọwa ụbọchị ikpeazụ, ya mere ụbọchị ọdịda ahụ nke Ọktoba 22, 573 T.K. bụ ụbọchị omega nke ahịrị malitere afọ iri ise tupu ahụ n’ihe a na-akpọ “Nnukwu Ngabiga Josaịa” n’Ọnwa Mee 5, 622 T.K.
The number thirty is a symbol of the priests who were to be thirty years old when they began to serve. Whether verse one through three of Ezekiel one, is identifying Ezekiel’s age as thirty, or simply as a symbol of a priest he would also be represented as thirty years old. If the thirty years of verse one is as others believe; representing the thirtieth year since Josiah’s Great Passover in 622 BC, the prophetic implications are still the same.
Nọmba iri atọ bụ akara nke ndị nchụàjà, ebe a ga-eru ha afọ iri atọ mgbe ha malitere ije ozi. Ma amaokwu nke mbụ ruo nke atọ nke Izkiel isi nke mbụ na-akọwa afọ Izkiel dị ka iri atọ, ma ọ bụ naanị dị ka akara nke onye nchụàjà, a ka ga-anọchi anya ya dị ka onye dị afọ iri atọ. Ọ bụrụ na afọ iri atọ ahụ dị n’amaokwu nke mbụ bụ, dịka ndị ọzọ kwenyere, na-anọchi anya afọ nke iri atọ kemgbe Ememme Ngabiga Ukwu nke Josaịa n’afọ 622 BC, ihe ọ pụtara n’amụma ka bụ otu ihe ahụ.
Josiah means “foundation,” and his Great Passover began a jubilee period that ended on October 22 on the Day of Atonement 573 BC. The “jubilee line” from Josiah to October 22 aligns with the history of 1840 to 1844. The foundations of 1840 were represented by king Josiah and also by Josiah Litch. October 22 was represented by the horn of the jubilee trumpet being sounded along with the horn of the Day of Atonement.
Josaya pụtara “ntọala,” ma Ememme Ngabiga ukwu ya bidoro oge jubili nke kwụsịrị n’ụbọchị Ọktoba 22, n’Ụbọchị Mkpuchi Mmehie, n’afọ 573 T.K. Ahịrị “jubili” ahụ sitere n’aka Josaya ruo Ọktoba 22 kwekọrọ n’akụkọ ihe mere eme nke afọ 1840 ruo 1844. E jiri eze Josaya nọchite ntọala nke 1840, e jirikwa Josaya Litch nọchitekwa ha. E ji mpi nke opi jubili a kpọrọ, tinyere mpi nke Ụbọchị Mkpuchi Mmehie, nọchite Ọktoba 22.
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.
Ị ga-agụrịrị onwe gị sabbat afọ asaa, ugboro asaa nke afọ asaa; oge nke sabbat afọ asaa ahụ ga-abụrụ gị afọ iri anọ na itoolu. Mgbe ahụ, ị ga-eme ka opi Jubili tụọ ụda n’ụbọchị nke iri nke ọnwa nke asaa; n’ụbọchị mkpuchi mmehie ka unu ga-eme ka opi ahụ tụọ ụda n’ala unu nile. Levitikọs 25:8, 9.
Ezekiel is set within the Jubilee line from king Josiah to October 22, a line that represents Revelation ten’s first and second angels from 1840 unto 1844. Ezekiel represents the Millerites of the first and second angels and the one hundred and forty-four thousand of the third angel. Ezekiel represents the priesthood of the one hundred and forty-four thousand, but his primary prophetic attribute is that he is a prophet.
Edebere Ezekiel n’ime ahịrị Jubili sitere n’aka eze Josiah ruo Ọktoba 22, ahịrị nke na-anọchi anya mmụọ ozi mbụ na nke abụọ nke Mkpughe iri site n’afọ 1840 ruo n’afọ 1844. Ezekiel na-anọchi anya ndị Millerite nke mmụọ ozi mbụ na nke abụọ, na otu narị puku iri anọ na anọ nke mmụọ ozi nke atọ. Ezekiel na-anọchi anya ọkwa nchụàjà nke otu narị puku iri anọ na anọ ahụ, ma àgwà amụma ya kachasị mkpa bụ na ọ bụ onye amụma.
Prophet, Priest and King
Onye-amụma, Onye Nchụàjà na Eze
There are three biblical characters that began to serve when thirty years of age. Along with Ezekiel were David and Joseph. Because they all began to serve at the age of thirty, they are all priests. David is a symbol of the king, Joseph is the priest and Ezekiel is the prophet in the threefold kingdom of glory that consists of a prophet, a priest and a king.
E nwere mmadụ atọ n’Akwụkwọ Nsọ malitere ije ozi mgbe ha gbara afọ iri atọ. E tinyere Ezikiel, Devid, na Josef. N’ihi na ha nile malitere ije ozi mgbe ha gbara afọ iri atọ, ha nile bụ ndị nchụàjà. Devid bụ akara nke eze, Josef bụ onye nchụàjà, Ezikiel kwa bụ onye amụma n’alaeze ebube nke akụkụ atọ, nke mejupụtara onye amụma, onye nchụàjà, na eze.
However we might apply the prophet Ezekiel as a symbol, he is a priest, and when applied in the line of the jubilee from Josiah to October 22, Ezekiel is a priest who would represent a priest in the sealing time of the one hundred and forty-four thousand as typified by the history of 1840 to 1844 and king Josiah to October 22, 573 BC.
Otú ọ dị anyị pụrụ isi tinye onye-amụma Ezikiel dịka ihe nnọchianya, ọ bụ onye nchụàjà, ma mgbe a na-etinye ya n’usoro jubile site n’oge Josaya ruo Ọktoba 22, Ezikiel bụ onye nchụàjà nke ga-anọchi anya onye nchụàjà n’oge ịkpọchi akara nke ndị narị puku otu na iri anọ na anọ, dịka akụkọ ihe mere eme nke 1840 ruo 1844 na eze Josaya ruo Ọktoba 22, 573 BC siri bụrụ ihe atụ ya.
Twenty-two
Iri Abụọ na Abụọ
The Bible is clear that Ezekiel ministered for twenty-two years. “Twenty-two” is a symbol of the one hundred and forty-four thousand who are the ensign of Divinity combined with humanity. In the history represented by Josiah’s Passover unto chapter forty’s October 22’s Jubilee celebration, Josiah’s Passover typified the work of Josiah Litch in 1838 and 1840. That work was setting forth the time prophecies of the first and second woes. It can now be seen that the prophecy of the first and second woes is much larger than the pioneers recognized.
Akwụkwọ Nsọ na-eme ka o doo anya na Ezikiel jere ozi afọ iri abụọ na abụọ. “Iri abụọ na abụọ” bụ akara nke otu narị puku iri anọ na anọ, bụ́ ndị bụ ọkọlọtọ nke Chi jikọtara ya na mmadụ. N’akụkọ ihe mere eme nke e ji Ememme Ngabiga Josaịa ruo n’emume Jubili nke Ọktoba 22 nke isi nke iri anọ nọchite anya ya, Ememme Ngabiga Josaịa sịrị ụdị ọrụ Josiah Litch n’afọ 1838 na 1840. Ọrụ ahụ bụ ịkọwapụta amụma oge nke ahuhu mbụ na nke abụọ. Ugbu a, a pụrụ ịhụ na amụma nke ahuhu mbụ na nke abụọ karịrị nnọọ otu ndị ọsụ ụzọ ghọtara.
Ezekiel as a biblical prophet identifies more specific dates in his writings than any other biblical author.
Izikiel, dịka onye amụma nke Akwụkwọ Nsọ, na-akọwa ụbọchị ndị pụrụ iche n’ihe odide ya karịa onye odeakwụkwọ ọ bụla ọzọ nke Akwụkwọ Nsọ.
Ezekiel is the omega of the day equaling a year in Bible prophecy. In the book of Numbers, the alpha mention of the day year principle is represented at the first rebellion at Kadesh that brought about forty years of wandering in the wilderness. The last, or omega rebellion is being represented by Ezekiel in chapter four as Jerusalem is destroyed.
Ezikiel bụ omega nke ụkpụrụ ụbọchị hà otu afọ n’amụma Akwụkwọ Nsọ. N’akwụkwọ Ọnụ Ọgụgụ, mkpụrụokwu mbụ, ma ọ bụ alpha, banyere ụkpụrụ ụbọchị na afọ ka e gosiri na nnupụisi mbụ dị na Kedesh, nke butere afọ iri anọ nke ịwagharị n’ọzara. Nke ikpeazụ, ma ọ bụ nnupụisi omega, ka Ezikiel na-anọchi anya ya n’isi nke anọ, dịka a na-ebibi Jerusalem.
Alpha
Alfa
After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. Numbers 14:34, 35.
Dị ka ọnụ ọgụgụ ụbọchị ndị unu nyochara ala ahụ si dị, ya bụ, ụbọchị iri anọ, otu ụbọchị bụrụ otu afọ, unu ga-ebu ajọ omume unu ruo afọ iri anọ, unu ga-amakwa mmebi nkwa m. Mụ onwe m, Onyenwe anyị, ekwuola ya; n’ezie, aga m eme ya n’ebe ọgbakọ ọjọọ a niile nọ, ndị zukọrọ ọnụ imegide m: n’ọzara a ka a ga-ekpochapụ ha, n’ebe ahụkwa ka ha ga-anwụ. Ọnụ Ọgụgụ 14:34, 35.
Omega
Omega
Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. Ezekiel 4:4–7.
Dina kwa n’akụkụ aka ekpe gị, bukwazie ajọ omume nke ụlọ Izrel n’elu ya: dịka ọnụ ọgụgụ ụbọchị ndị ị ga-edina n’elu ya si dị, otu a ka ị ga-esi buru ajọ omume ha. N’ihi na etinyewo m n’ahụ gị afọ nile nke ajọ omume ha, dịka ọnụ ọgụgụ ụbọchị si dị, ụbọchị narị atọ na iri itoolu: otu a ka ị ga-esi buru ajọ omume nke ụlọ Izrel. Ma mgbe i mezuru ha, dina ọzọ n’akụkụ aka nri gị, ị ga-ebukwa ajọ omume nke ụlọ Juda ụbọchị iri anọ: enyewo m gị ụbọchị ọ bụla ka ọ bụrụ otu afọ. Ya mere, ị ga-eche ihu gị n’ebe nnọchibido Jerusalem dị, aka gị ga-adịkwa ka ekpuchighị ekpuchi, ị ga-ebu amụma megide ya. Ezikiel 4:4–7.
Kadesh and Jerusalem’s destruction represent the alpha and omega rebellion representing the day for a year principle. The “day for a year principle” was the primary rule of the Millerite's and in the history of 1840 to 1844, as typified in the Jubilee line of king Josiah unto October 22. Ezekiel sets forth more dates than any other prophet. Within the dating of Ezekiel, the line of the Jubilee is identified, tying Ezekiel’s witness directly into the history of the first and second angels, and thereafter the history of the third angel.
Kedesh na mbibi Jerusalem na-anọchi anya nnupụisi alpha na omega nke na-anọchi anya ụkpụrụ “ụbọchị maka afọ.” “Ụkpụrụ ụbọchị maka afọ” bụ iwu bụ isi nke ndị Millerite, nakwa n’akụkọ ihe mere eme nke 1840 ruo 1844, dịka e ji ya atụ n’ahịrị Jubili nke eze Josaya ruo Ọktoba 22. Ezikiel na-ewepụta ọtụtụ ụbọchị karịa amụma ọ bụla ọzọ. N’ime idebe ụbọchị nke Ezikiel, a na-amata ahịrị Jubili ahụ, nke na-ejikọta àmà Ezikiel kpọmkwem na akụkọ ihe mere eme nke mmụọ ozi mbụ na nke abụọ, ma emesịa akụkọ ihe mere eme nke mmụọ ozi nke atọ.
Along with the “Jubilee line” Ezekiel lies on his side for three hundred and ninety days, then on his other side for forty days. “Four hundred and thirty” is a symbol of the old and new covenants, for Abram’s covenant promise of four hundred years of captivity in Egypt found the second witness of thirty years with the apostle Paul. Together Abram, (later Abraham) of ‘the old’ and Saul, (later Paul) of ‘the new’ combined their witnesses to establish four hundred and thirty years as a symbol of the everlasting covenant. “Three hundred and ninety days” “shalt thou bear the iniquity of the house of Israel.” “And” “thou shalt bear the iniquity of the house of Judah forty days.” Together the right side and the left side equal Abram and Paul.
N’akụkụ “ahịrị Jubilii” ahụ, Ezikiel na-edina n’akụkụ ya otu narị ụbọchị atọ na iri itoolu, mgbe ahụ n’akụkụ nke ọzọ ya ụbọchị iri anọ. “Narị anọ na iri atọ” bụ akara nke ọgbụgba ndụ ochie na nke ọhụrụ, n’ihi na nkwa ọgbụgba ndụ Ebrem banyere narị afọ anọ nke ndọta n’Ijipt nwetara akaebe nke abụọ nke afọ iri atọ n’aka Pọl onyeozi. N’otu, Ebrem, (mesịa bụrụ Abraham) nke ‘ochie’ na Sọl, (mesịa bụrụ Pọl) nke ‘ọhụrụ’ jikọtara akaebe ha iji guzobe narị afọ anọ na iri atọ dịka akara nke ọgbụgba ndụ ebighị ebi. “Otu narị ụbọchị atọ na iri itoolu” “ị ga-ebu ajọ omume nke ụlọ Izrel.” “Ma” “ị ga-ebu ajọ omume nke ụlọ Juda ụbọchị iri anọ.” N’otu, akụkụ aka nri na akụkụ aka ekpe hà Ebrem na Pọl.
The covenant was always based upon obedience or disobedience—life or death. The year day principle in Millerite history was a life or death issue, and the history was announced by the first angel as the everlasting gospel. The “gospel” is a life or death issue, and the life or death testing issue of Millerite history was set within the context of the principle of a day equating to a year. The prediction that empowered the message of the first angel was the three hundred ninety-one years and fifteen days prophecy of the second woe. Within the three hundred and ninety days that Ezekiel laid upon his left side is an illustration of the three hundred and ninety-one years and fifteen days time prophecy of the second woe. It requires prophetic discernment to rightly divide the prophecy, but it is nothing less than the continuing work of the Lion of the tribe of Judah unsealing the message of the midnight cry.
Ọgbụgba ndụ ahụ sitere na mmalite dabeere n’ịṅa nti ma ọ bụ n’inupụ isi—ndụ ma ọ bụ ọnwụ. Ụkpụrụ otu afọ maka otu ụbọchị n’akụkọ ihe mere eme ndị Millerite bụ okwu gbasara ndụ ma ọ bụ ọnwụ, a kpọsakwara akụkọ ahụ site n’ọnụ mmụọ ozi mbụ dịka oziọma ebighị ebi. “Oziọma” ahụ bụ okwu gbasara ndụ ma ọ bụ ọnwụ, okwu nnwale gbasara ndụ ma ọ bụ ọnwụ n’akụkọ ihe mere eme ndị Millerite ka e debere n’ime ọnọdụ nke ụkpụrụ na otu ụbọchị hà otu afọ. Amụma ahụ nke nyere ozi nke mmụọ ozi mbụ ahụ ike bụ amụma afọ narị atọ na iri itoolu na otu na ụbọchị iri na ise nke ahụhụ nke abụọ. N’ime ụbọchị narị atọ na iri itoolu ahụ Ezikiel dinara n’akụkụ aka ekpe ya, e nwere ihe atụ nke amụma oge ahụ nke afọ narị atọ na iri itoolu na otu na ụbọchị iri na ise nke ahụhụ nke abụọ. Ọ na-achọ nghọta amụma iji kewaa amụma ahụ nke ọma, ma nke a abụghị ihe ọ bụla ọzọ karịa ọrụ na-aga n’ihu nke Ọdụm nke ebo Juda n’imeghe akara nke ozi mkpu etiti abalị.
I contend that Ezekiel must be treated as a symbol of the one hundred and forty-four thousand, but primarily as a symbol of the gift of the Spirit of Prophecy, whether represented as a manifestation of a latter-day prophet, or as a manifestation of the covenant people who understand the principle of line upon line methodology.
Ana m arịọ ike na a ga-elekọta Ezikiel dịka ihe nnọchianya nke puku mmadụ otu narị na iri anọ na anọ ahụ, ma nke kacha mkpa, dịka ihe nnọchianya nke onyinye nke Mụọ nke Amụma, ma a kpọọ ya dịka ngosipụta nke onye amụma nke ụbọchị ikpeazụ, ma ọ bụ dịka ngosipụta nke ndị mmadụ nke ọgbụgba-ndụ ahụ bụ ndị na-aghọta ụkpụrụ nke usoro ahịrị n’elu ahịrị.
I contend that Ezekiel’s light upon the three hundred and ninety-one years and fifteen days prophecy aligns with the dirt brush man casting the jewels into the larger casket.
Ana m ekwu na ìhè nke Ezikiel gbasara amụma nke afọ narị atọ na iri itoolu na otu na ụbọchị iri na ise kwekọrọ n’omume nwoke ahụ nke ji ahịhịa uzuzu na-atụba ihe ịchọ mma ndị ahụ n’ime igbe ka ukwuu.
I contend that the light from Ezekiel is an essential element of the capstone message, when the temple is finished.
Ana m ekwu na ìhè sitere n’aka Ezikiel bụ akụkụ dị oké mkpa nke ozi okwute isi, mgbe e mechara ụlọ nsọ ahụ.
Ezekiel is at October 22 in verse one of chapter forty, and it is there that the vision of the future temple is given to Ezekiel. That temple is the temple of the one hundred and forty-four thousand, of which Ezekiel is a symbol of that number. That group will have passed two tests before they reach the third and litmus test. Ezekiel is portrayed as receiving his light in the temple, and therefore the light he produces as a symbol represents the light that comes when God’s people enter the Most Holy Place in alignment with Daniel chapter ten.
Ezikiel nọ n’ụbọchị Ọktoba 22 n’amaokwu nke mbụ nke isi nke iri anọ, ọ bụkwa n’ebe ahụ ka e nyere Ezikiel ọhụụ nke ụlọ nsọ nke ọdịnihu. Ụlọ nsọ ahụ bụ ụlọ nsọ nke ndị otu narị puku na iri anọ na anọ, ndị Ezikiel bụ ihe nnọchianya nke ọnụ ọgụgụ ahụ. Otu ahụ gaara agafe ule abụọ tupu ha eruo ule nke atọ na ule ikpeazụ nke na-ekpughe ezi ọnọdụ. A na-egosi Ezikiel dịka onye na-anata ìhè ya n’ụlọ nsọ, ya mere ìhè ọ na-emepụta dịka ihe nnọchianya na-anọchi anya ìhè nke na-abịa mgbe ndị Chineke na-abanye n’Ebe Kasị Nsọ n’ịdị n’otu na Daniel isi nke iri.
The light of the Revelation of Jesus Christ that is unsealed, is unsealed just before probation closes.
Ìhè nke Mkpughe nke Jisọs Kraịst, nke a kpọghechara, ka a na-akpọghe ya ntakịrị oge tupu oge ebere emechie.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. 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 22:10, 11.
Ọ sịkwa m, Akàràkwala okwu nile nke amụma nke akwụkwọ a: n’ihi na oge ahụ adịwo nso. Onye na-adịghị akwụwa aka ọtọ, ka ọ nọgide na-adịghị akwụwa aka ọtọ: onye rụrụ arụ, ka ọ nọgide na-rụrụ arụ: onye ezi omume, ka ọ nọgide na-eme ezi omume: onye dị nsọ, ka ọ nọgide na-adị nsọ. Mkpughe 22:10, 11.
The “time is at hand” just before probation closes in verse eleven, and the Revelation of Jesus Christ is therefore unsealed at that time, for “the time is at hand.”
“Oge ahụ dị nso” tupu oge amara emechie n’amaokwu nke iri na otu, ya mere Ekpughe nke Jisọs Kraịst ka a na-emeghe n’oge ahụ, n’ihi na “oge ahụ dị nso.”
The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Mkpughe nke Jisọs Kraịst, nke Chineke nyere ya, ka o gosi ndị ohu ya ihe ndị ga-emezu n’oge na-adịghị anya; o wee zipụ ya ma mee ka a mara ya site n’aka mmụọ-ozi ya nye ohu ya Jọn: onye gbara àmà banyere okwu Chineke, na banyere ịgba-ama Jisọs Kraịst, na banyere ihe niile ọ hụrụ. Ngọzi dịrị onye na-agụ ya, na ndị na-anụ okwu amụma a, ma na-edebe ihe ndị e dere n’ime ya: n’ihi na oge ahụ dị nso. Mkpughe 1:1–3.
Probation closes for Laodicean Seventh-day Adventism at the Sunday law and Adventism is represented as Jerusalem in chapter nine of Ezekiel. There those who sigh and cry for the abominations done in the land and in the church receive the seal. The sealing takes place when the east winds of Islam are angering the nations, just before probation closes. In Ezekiel chapter eight the four generations of Adventism conclude with the fourth generation being symbolized by the twenty-five leaders bowing to the sun.
Oge amara mmehie na-emechi n’elu Adventizim nke Ụbọchị nke Asaa nke Laodisia n’oge iwu Sọnde, a na-anọchikwa Adventizim anya dị ka Jerusalem n’isi nke itoolu nke Ezikiel. N’ebe ahụ, ndị na-asụ ude ma na-eti mkpu n’ihi arụ ndị arụ niile a na-eme n’ala na n’ime chọọchị na-anata akara ahụ. Ido akara ahụ na-ewere ọnọdụ mgbe ifufe ọwụwa anyanwụ nke Alakụba na-ewe iwe mba niile, kpọmkwem tupu oge amara mmehie emechie. N’isi nke asatọ nke Ezikiel, ọgbọ anọ nke Adventizim na-abịa ná ngwụcha, ebe a na-anọchi ọgbọ nke anọ anya site n’aka ndị isi iri abụọ na ise na-ehulata isi nye anyanwụ.
That vision was given symbolically one day before the Sunday law, or just before the close of probation as represented by six, six, six.
E nyere ọhụụ ahụ n’ụzọ ihe nnọchianya otu ụbọchị tupu iwu ụbọchị Sọnde, ma ọ bụ kpọmkwem tupu mmechi oge amara, dịka e si anọchi anya ya site na isii, isii, isii.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Ezekiel 8:1–4.
O wee ruo n’afọ nke isii, n’ọnwa nke isii, n’ụbọchị nke ise nke ọnwa ahụ, ka m nọ ọdụ n’ụlọ m, ndị okenye Juda anọkwa n’ihu m, na aka Onyenwe anyị Chineke dakwasịrị m n’ebe ahụ. M wee lee anya, ma, le, ọdịdị nke ihe dị ka ọkụ: site n’ọdịdị nke úkwù ya gbadaa n’ala, ọkụ; sitekwa n’úkwù ya gbagoo n’elu, dị ka ọdịdị nke nchapụta, dị ka ụcha amber. O wee setịa ihe yiri aka, jide m n’otu nkpụkpọ ntutu isi m; mmụọ wee bulie m elu n’etiti ụwa na eluigwe, wee kpọta m n’ọhụụ nile nke Chineke gaa Jerusalem, n’ọnụ ụzọ ámá dị n’ime nke na-eche ihu n’ebe ugwu; ebe oche oyiyi ekworo ahụ dị, nke na-akpasu ekworo. Ma, le, ebube nke Chineke nke Izrel nọ n’ebe ahụ, dị ka ọhụụ ahụ m hụrụ n’ala dị larịị. Ezekiel 8:1–4.
The vision of the sixth year, sixth month and fifth day came just before ‘666,’ a symbol of the Sunday law, when probation closes for Laodicean Adventism. That vision was “according to the vision” Ezekiel “saw in the plain.” The vision he saw in the plain is found earlier, in chapter three.
Ọhụ nke afọ nke isii, ọnwa nke isii na ụbọchị nke ise bịara ozugbo tupu “666,” ihe nnọchianya nke iwu ụbọchị Sọnde, mgbe oge amara ga-emechi maka Adventizim Laodisia. Ọhụ ahụ bụ “dịka ọhụ ahụ” Hezekiel “hụrụ n’ala dị larịị.” Ọhụ ahụ ọ hụrụ n’ala dị larịị ka a hụrụ na mbụ, n’isi nke atọ.
Then I arose, and went forth into the plain: and, behold, the glory of the Lord stood there, as the glory which I saw by the river of Chebar: and I fell on my face. Ezekiel 3:23.
Mgbe ahụ, m biliri, pụga n’ala dị larịị: ma, le, ebube nke Onyenwe anyị guzo ebe ahụ, dị ka ebube ahụ nke m hụrụ n’akụkụ osimiri Keba; m wee daa n’ihu m. Ezikiel 3:23.
The vision of the “plain”, which was the vision of the sixth year, sixth month and fifth day was the vision Ezekiel had seen earlier at the river of Chebar.
Ọhụ nke “ndagwurugwu ahụ dị larịị”, nke bụ ọhụ nke afọ nke isii, ọnwa nke isii, na ụbọchị nke ise, bụ ọhụ ahụ Ezikiel hụworo na mbụ n’osimiri Kebar.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.
Ma o wee ruo n’afọ nke iri atọ, n’ọnwa nke anọ, n’ụbọchị nke ise nke ọnwa ahụ, mgbe m nọ n’etiti ndị a dọtara n’agha n’akụkụ osimiri Keba, ka e meghere eluigwe, m wee hụ ọhụ nke Chineke. Ezekiel 1:1.
The “visions of God” which Ezekiel “saw,” by the river of Chebar, was the vision of the plain, which was also the vision of Ezekiel chapter eight through eleven. Those visions were presented in the context of Ezekiel looking into the sanctuary, which is where the "marah" looking glass vision of chapter ten is accomplished. Ezekiel represents those who partake of the prophetic light radiating from the Most Holy Place as the Revelation of Jesus Christ is brought forth just before the close of probation.
“Ọhụụ nke Chineke” nke Ịzikiel “hụrụ” n’akụkụ osimiri Keba, bụ ọhụụ nke ndagwurugwu ahụ, nke bụkwa ọhụụ dị n’Isi nke asatọ ruo nke iri na otu nke akwụkwọ Ịzikiel. E gosipụtara ọhụụ ndị ahụ n’usoro ọnọdụ nke Ịzikiel na-ele n’ime ebe nsọ ahụ, nke bụ ebe a na-emezu ọhụụ enyo “marah” nke isi nke iri. Ịzikiel na-anọchi anya ndị ahụ na-ekere òkè n’ìhè amụma na-enwupụta site n’Ebe Kachasị Nsọ, ka a na-ebupụta Mkpughe nke Jisọs Kraịst, tupu oge mgbalị ebere emechie.
When we identify king Josiah’s Jubilee line that begins with Passover and ends on October 22, we are identifying the symbol of the Spring feasts and the Fall feasts as set forth in Leviticus twenty-three. There the spring and fall feasts are set forth with twenty-two verses each, just as Ezekiel’s ministry was for twenty-two years. Aligning Ezekiel in the thirtieth year of the Jubilee line allows Ezekiel’s birth to align with Josiah’s revival. If he was thirty years old in the thirtieth year of the Jubilee cycle, then Ezekiel would be born at Josiah’s reformation.
Mgbe anyị na-achọpụta ahịrị Jubili nke eze Josaya nke na-amalite na Ngabiga ma kwụsị n’ọnwa Ọktoba 22, anyị na-achọpụta ihe nnọchianya nke ememme oge opupu ihe ubi na ememme oge mgbụsị akwụkwọ dịka e si depụta ha na Levitikọs iri abụọ na atọ. N’ebe ahụ, a na-edepụta ememme oge opupu ihe ubi na ememme oge mgbụsị akwụkwọ n’amaokwu iri abụọ na abụọ nke ọ bụla, dịka ozi Ezekiel siri bụrụ nke afọ iri abụọ na abụọ. Idozi Ezekiel n’afọ nke iri atọ nke ahịrị Jubili ahụ na-eme ka ọmụmụ Ezekiel kwekọọ na mmeghari Josaya. Ọ bụrụ na ọ dị afọ iri atọ n’afọ nke iri atọ nke okirikiri Jubili ahụ, mgbe ahụ a ga-amụ Ezekiel n’oge ndozigharị Josaya.
Ezekiel is a symbol of those who by faith enter into the Most Holy Place. Once there they see the wheels within the wheels representing the complex play of human interactions. As with John in Revelation chapter ten, Ezekiel represents the Millerites, but more directly the one hundred and forty-four thousand. His parallel three-hundred-ninety-one-years and fifteen-days time prophecy illustrates the final judgment of Laodicean Adventism with the destruction of Jerusalem, and it includes the enigma of thirty-eight and forty.
Ezikiel bụ ihe nnọchianya nke ndị ahụ bụ́ ndị site n’okwukwe na-abanye n’Ebe Kasị Nsọ. Ozugbo ha rutere n’ebe ahụ, ha na-ahụ wiil ndị dị n’ime wiil, nke na-anọchi anya mgbagwoju anya nke mmekọrịta mmadụ na ibe ya. Dị ka ọ dịkwa n’ihe banyere Jọn n’akwụkwọ Mkpughe isi nke iri, Ezikiel na-anọchi anya ndị Millerait, ma n’ụzọ kpọmkwem karịa, otu narị puku na iri anọ na anọ ahụ. Amụma oge ya yiri ibe ya nke narị afọ atọ na iri itoolu na otu na ụbọchị iri na ise na-egosi ikpe ikpeazụ nke Adventizim Laodisia na mbibi nke Jerusalem, ọ na-agụnyekwa ihe omimi nke iri atọ na asatọ na iri anọ.
It includes the symbolism of four hundred and thirty years.
Ọ gụnyere ihe nnọchianya nke afọ narị anọ na iri atọ.
It includes the four-year period represented by 1333 to 1337, 1449 to 1453 and 1840 to 1844.
Ọ na-agụnyekwa oge afọ anọ ahụ nke 1333 ruo 1337, 1449 ruo 1453, na 1840 ruo 1844 nọchiri anya ya.
We will begin our considerations of this most important subject in the next article.
Anyi ga-amalite n’isiokwu na-abịa echiche anyị banyere isiokwu a dị oke mkpa.
“In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him.” Testimonies, volume 5, 753.
“N’ọhụụ ndị e nyere Aịzaya, Ezikiel, na Jọn, anyị na-ahụ otú eluigwe si bụrụ nke ejikọtara nke ọma na ihe omume ndị na-eme n’elu ụwa, na otú nlekọta Chineke si dị ukwuu n’ebe ndị na-eguzosi ike n’ihe nye Ya nọ.” Testimonies, volume 5, 753.
“Christ Himself was the Lord of the temple. When He should leave it, its glory would depart—that glory once visible in the holy of holies over the mercy seat, where the high priest entered only once a year, on the great day of atonement, with the blood of the slain victim (typical of the blood of the Son of God shed for the sins of the world), and sprinkled it upon the altar. This was the Shekinah, the visible pavilion of Jehovah.
“Kraịst n’onwe Ya bụ Onyenwe ụlọ nsọ ahụ. Mgbe Ọ ga-ahapụ ya, ebube ya ga-apụ—ebube ahụ nke e mere ka ọ pụta ìhè otu mgbe n’Ebe Kachasị Nsọ n’elu oche ebere ahụ, ebe nnukwu onye nchụàjà na-abanye naanị otu ugboro n’afọ, n’ụbọchị ukwu nke mkpuchi mmehie, ya na ọbara nke aja e gburu egbu (nke nọchiri anya ọbara nke Ọkpara Chineke a wụsịrị n’ihi mmehie nke ụwa), ma fesa ya n’elu ebe ịchụàjà. Nke a bụ Shekinah, ụlọ obibi a na-ahụ anya nke Jehova.
“It was this glory that was revealed to Isaiah, when he says, ‘In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple’ [Isaiah 6:1–8 quoted].” The Seventh-day Adventist Bible Commentary, volume 4, 1139.
“Ọ bụ ebube a ka e kpugheere Aịzaịa, mgbe ọ na-asị, ‘N’afọ eze Uzaịa nwụrụ ka m hụkwara Onyenwe anyị ka ọ nọ ọdụ n’ocheeze, dị elu ma bụrụkwa onye e buliri elu, ọnụ uwe ya wee jupụta n’ụlọ nsọ ahụ’ [Aịzaịa 6:1–8 quoted].” The Seventh-day Adventist Bible Commentary, volume 4, 1139.
“The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.
“Ọhụụ e nyere Aịzaya na-anọchi anya ọnọdụ ndị mmadụ Chineke nọ n’ime ya n’ụbọchị ikpeazụ. E nyere ha ohere ịhụ site n’okwukwe ọrụ ahụ na-aga n’ihu n’ebe nsọ nke eluigwe. ‘E meghekwara ụlọ nsọ Chineke nke dị n’eluigwe, a hụkwara n’ụlọ nsọ ya igbe ọgbụgba-ndụ ya.’ Ka ha si ele site n’okwukwe n’ime Ebe Kasị Nsọ, hụkwa ọrụ Kraịst n’ebe nsọ nke eluigwe, ha na-achọpụta na ha bụ ndị mmadụ egbugbere ọnụ ha adịghị ọcha,—ndị mmadụ egbugbere ọnụ ha ekwuola ihe efu ọtụtụ mgbe, na ndị e doro anya na e dọghị talenti ha nsọ ma ọ bụ jiri ha mee ihe maka ebube Chineke. O kwesiri nnọọ ka obi daa ha mbà mgbe ha tụnyere adịghị ike na ekwesịghị ha nke onwe ha na ịdị ọcha na ịma mma nke agwa ebube Kraịst. Ma ọ bụrụ na ha, dịka Aịzaya, anabata mmetụta ahụ Onyenwe anyị zubere ka e mee n’obi, ma ọ bụrụ na ha eweda mkpụrụ obi ha ala n’ihu Chineke, olileanya dịrị ha. Eke na nkwa dị n’elu ocheeze, a ga-arụkwa ọrụ e mere n’ime Aịzaya n’ime ha. Chineke ga-aza arịrịọ ndị na-apụta n’obi e wedara n’ala.”
“The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.” Review and Herald, December 22, 1896.
“Ebumnobi nke nnukwu na ọrụ a dị nsọ nke Chineke bụ ịnakọta ùkwù ọka ọnụ maka ụlọ nkwakọba ihe nke eluigwe; n’ihi na ụwa ga-ejupụta n’ebube nke Onyenwe anyị. Ya mere, ka onye ọbụla ghara ịda mba ka ha na-ahụ ajọ omume nke juru ebe niile ma na-anụ okwu ndị na-apụta n’egbugbere ọnụ ndị na-adịghị ọcha. Mgbe ike nke ọchịchịrị ga-ahazi onwe ha imegide ndị nke Chineke; mgbe Setan ga-achịkọta ndị agha ya maka ọgụ ukwu ikpeazụ ahụ, ma ike ya yie ka ọ dị ukwuu ma fọrọ nke nta ka ọ bụrụ nke a na-apụghị iguzogide, ọhụhụ doro anya nke ebube Chineke, ocheeze ahụ dị elu ma e buliri ya elu, nke e ji egwurugwu nke nkwa kpuchie n’elu, ga-enye nkasi obi, ntụkwasị obi, na udo.” Review and Herald, December 22, 1896.
“Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.
“N’akụkụ osimiri Keba, Ịzikiel hụrụ oké ifufe nke yiri ka ọ na-abịa site n’ugwu, ‘nnukwu igwe ojii, na ọkụ na-ejipịa onwe ya, ọkụ na-egbukwa ya gburugburu, ma site n’etiti ya pụta ihe yiri agba amber.’ Ọtụtụ ụkwụ-ígwè, na-agafe ibe ha n’ime ibe ha, ihe dị ndụ anọ na-eme ka ha na-agagharị. N’elu ihe ndị a niile ‘e nwere ọdịdị nke ocheeze, dịka ọdịdị nke nkume safaya: ma n’elu ọdịdị nke ocheeze ahụ e nwere ọdịdị, dịka ọdịdị nke mmadụ n’elu ya.’ ‘Ma n’ime cherubim pụtara ọdịdị nke aka mmadụ n’okpuru nku ha.’ Ịzikiel 1:4, 26; 10:8. Nhazi ụkwụ-ígwè ndị ahụ dị mgbagwoju anya nke ukwuu nke na, n’ile mbụ, ha yiri ka ha nọ n’ọgbaaghara; ma ha na-agagharị n’ime nkwekọ zuru oke. Ndị dị n’eluigwe, ndị aka ahụ dị n’okpuru nku cherubim na-akwado ma na-eduzi, na-akwalite ụkwụ-ígwè ndị a; n’elu ha, n’elu ocheeze safaya ahụ, nọ Onye Ebighị Ebi; ma gburugburu ocheeze ahụ e nwere egwurugwu, ihe nnọchianya nke ebere Chineke.”
“As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.
“Dịka ihe mgbagwoju anya ndị yiri ụkwụ igwe ahụ nọ n’okpuru nduzi nke aka ahụ dị n’okpuru nku ndị cherubim, otu a kwa ka egwuregwu mgbagwoju anya nke omume mmadụ dị n’okpuru ọchịchị nke Chineke. N’etiti esemokwu na ọgba aghara nke mba dị iche iche, Onye ahụ nke nọkwasịrị n’elu ndị cherubim ka na-eduzi ihe omume nke ụwa.
“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.
“Akụkọ ihe mere eme nke mba dị iche iche ndị, otu mgbe sochiri ibe ha, jidere oge na ebe e kenyere ha, n’amaghị ama na-agba ama nye eziokwu ahụ nke ha onwe ha amaghị ihe ọ pụtara, na-agwa anyị okwu. Nye mba ọ bụla na nye onye ọbụla nke taa, Chineke ekewawo ọnọdụ n’ime nnukwu atụmatụ Ya. Taa, a na-eji arọ plọmet dị n’aka Onye na-adịghị emehie emehie atụ ndị mmadụ na mba dị iche iche. Ha niile, site n’nhọrọ nke aka ha, na-ekpebi ọdịnihu ha, Chineke na-achịkwa ihe niile ka e wee mezuo nzube Ya.”
“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 178.
“Akụkọ ihe mere eme nke nnukwu MỤ BỤRỤ ONWE M, nke Ọ kọwara n’Okwu Ya, na-ejikọta njikọ n’azụ njikọ n’ụdọ amụma, site na ebighị ebi nke gara aga ruo na ebighị ebi nke ga-abịa, na-agwa anyị ebe anyị nọ taa n’usoro ije nke ọgbọ nile, na ihe a pụrụ ịtụ anya ya n’oge na-abịa. Ihe niile amụma buru ụzọ kwuo na ọ ga-emezu, ruo n’oge ugbu a, ka e dekọrọ n’akwụkwọ akụkọ ihe mere eme, anyị nwekwara ike ijide n’aka na ihe niile ka ga-abịa ga-emezu n’usoro ya.” Education, 178.