Ezekiel represents those who have had a work of instruction accomplished for them by the Lion of the tribe of Judah, and His basic instruction is “line upon line.”
Ezikiel na-anọchi anya ndị e meworo ọrụ nkuzi n’ime ha site n’aka Ọdụm nke agbụrụ Juda, ma nkuzi ya bụ isi bụ “akara n’elu akara.”
To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:12, 13.
Nye ọ sịrị, Nke a bụ izuike ahụ unu ga-eji mee ka onye ike gwụrụ zuo ike; nke a kwa bụ ume ọhụrụ: ma ha ekweghị ịnụ. Ma okwu nke Onyenwe anyị ghọrọ ha iwu n’elu iwu, iwu n’elu iwu; ahịrị n’elu ahịrị, ahịrị n’elu ahịrị; ntakịrị ebe a, ntakịrị ebe ahụ; ka ha wee jee, daa azụ, kụgbuo onwe ha, maa n’ọnyà, e jidekwa ha. Aịsaịa 28:12, 13.
Currently the Lion of the tribe of Judah is opening up the book of Ezekiel. We are informed that Ezekiel is a priest in the thirtieth year, whether “thirty” represents his symbolic age as a priest, or the thirtieth year in the prophetic line that began at Josiah’s Great Jubilee. The final priesthood of the latter days is the one hundred and forty-four thousand, and the ancient literal histories typify a symbolic history in the latter days.
Ugbu a, Ọdụm nke ebo Juda na-emeghe akwụkwọ Ezikiel. A na-eme ka anyị mara na Ezikiel bụ onye nchụàjà n’afọ nke iri atọ, ma “iri atọ” ahụ ọ̀ na-anọchi anya afọ ndụ ihe nnọchianya ya dịka onye nchụàjà, ma ọ bụ afọ nke iri atọ n’ahịrị amụma nke malitere n’Ọgbakọ Jubili Ukwu nke Josaịa. Ọgwụgwụ nchụàjà nke ụbọchị ikpeazụ bụ puku narị na iri anọ na anọ ahụ, akụkọ ihe mere eme ndị oge ochie n’ụzọ nkịtị na-anọchitekwa anya akụkọ ihe mere eme ihe nnọchianya n’ụbọchị ikpeazụ.
But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. Isaiah 61:6.
Ma a ga-akpọ unu ndị Nchụàjà nke Onyenwe anyị: ndị mmadụ ga-akpọ unu Ndị Ozi nke Chineke anyị: unu ga-eri akụnụba nke ndị mba ọzọ, unu ga-anya isi n’ebube ha. Aịsaịa 61:6.
Ezekiel is a symbol of God’s people in the latter days–the sacred history which every prophetic testimony identifies. That sacred history is the movement of the third angel, which was especially typified by the movement of the first angel in 1840. The movement of the first angel was the alpha angel of the three angels and the third is the omega angel. Ezekiel is therefore aligned with Peter in the sealing time of the one hundred and forty-four thousand. The symbolic history both Peter and Ezekiel are located at, is represented as the history Panium.
Ezikiel bụ ihe nnọchianya nke ndị nke Chineke n’ụbọchị ikpeazụ—akụkọ nsọ nke àmà amụma ọ bụla na-akọwapụta. Akụkọ nsọ ahụ bụ mmegharị nke mmụọ-ozi nke atọ, nke e ji mmegharị nke mmụọ-ozi mbụ n’afọ 1840 mee ihe atụ n’ụzọ pụrụ iche. Mmegharị nke mmụọ-ozi mbụ bụ mmụọ-ozi alfa nke ndị mmụọ-ozi atọ ahụ, nke nke atọ bụkwa mmụọ-ozi omega. Ya mere, Ezikiel na Pita na-adakọ n’oge ịkàrà nke puku mmadụ narị otu na iri anọ na anọ ahụ. Akụkọ ihe mere eme ihe nnọchianya nke ma Pita ma Ezikiel nọ na ya ka a na-anọchi anya dịka akụkọ ihe mere eme nke Panium.
The Little Book
Akwụkwọ Nta ahụ
Ezekiel takes the little book, as did John in Revelation ten.
Ezikiel were obere akwụkwọ ahụ, dịka Jọn mere n’Akwụkwọ Mkpughe isi nke iri.
But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–10, 3:1–3.
Ma gị onwe gị, nwa nke mmadụ, nụ ihe M na-agwa gị; abụla onye nnupụisi dịka ụlọ ahụ nke nnupụisi: meghee ọnụ gị, rie ihe ahụ M na-enye gị. Mgbe ahụ, mgbe m lere anya, lee, e zigara m aka; ma, lee, akwụkwọ mpịakọta dị n’ime ya; O wee gbasaa ya n’ihu m; e dekwara ya n’ime na n’èzí: ma e dere n’ime ya okwu ịkwa ákwá, na iru újú, na ahụhụ. Ọzọkwa, O kwuru m, Nwa nke mmadụ, rie ihe ị hụrụ; rie akwụkwọ mpịakọta a, gaa gwa ụlọ Izrel okwu. Ya mere, m meghere ọnụ m, O wee mee ka m rie akwụkwọ mpịakọta ahụ. O wee sị m, Nwa nke mmadụ, mee ka afọ gị rie, jupụtakwa eriri afọ gị n’akwụkwọ mpịakọta a nke M na-enye gị. Mgbe ahụ ka m riri ya; ọ dịkwa n’ọnụ m ụtọ dịka mmanụ aṅụ. Ezikiel 2:8–10, 3:1–3.
In Revelation ten, John eats the little book, and the entire chapter represents the manifestation of the power of God from August 11, 1840 until October 22, 1844.
N’Akwụkwọ Mkpughe isi nke iri, Jọn riri obere akwụkwọ ahụ, ma isiakwụkwọ ahụ dum na-anọchi anya ngosipụta nke ike Chineke site n’ụbọchị Ọgọọst 11, 1840 ruo Ọktoba 22, 1844.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
“Mmụọ-ozi ahụ nke na-ejikọta onwe ya na nkwusa nke ozi mmụọ-ozi nke atọ ga-eji ebube ya mee ka ụwa nile mụo ìhè. A na-ebu amụma n’ebe a banyere ọrụ ga-eru ụwa dum ma bụrụ nke ike ya na-adịghị ahụkebe. Mmegharị mbịbịa nke 1840–44 bụ ngosipụta dị ebube nke ike Chineke; e buuru ozi mmụọ-ozi mbụ gaa n’ụlọọrụ mgbasa ozioma ọ bụla n’ụwa, ma n’ụfọdụ mba e nwere mmasị okpukpe kasị ukwuu e hụworo n’ala ọ bụla kemgbe Ndozigharị nke narị afọ nke iri na isii; ma ndị a ga-agafe site n’ọgbọ agha dị ike nke dị n’okpuru ịdọ aka ná ntị ikpeazụ nke mmụọ-ozi nke atọ.” The Great Controversy, 611.
Ezekiel is aligned with John in Chapter ten of Revelation, so Peter, John and Ezekiel stand together in their allotted place during the sealing time of the one hundred and forty-four thousand.
Ezikiel kwekọrọ na Jọn n’Isi nke iri nke Mkpughe, ya mere Pita, Jọn na Ezikiel na-eguzo ọnụ n’ebe e kenyere ha n’oge a na-akara puku mmadụ iri anọ na anọ na puku mmadụ narị anọ na anọ akara.
1840 to 1844 represents a four-year-period that began when the time prophecy that began with a one-hundred-and-fifty-year period on July 27, 1299. Those “five months” ended and joined with the time prophecy of three hundred ninety-one years and fifteen days that concluded on August 11, 1840, when the glorious manifestation of the power of God was manifested until October 22, 1844. Then the application of prophetic time ceased.
1840 ruo 1844 na-anọchi anya oge afọ anọ nke malitere mgbe amụma oge ahụ, nke bidoro site n’oge otu narị afọ na iri ise n’ụbọchị July 27, 1299. “Ọnwa ise” ahụ kwụsịrị ma jikọọ na amụma oge nke afọ narị atọ na iri itoolu na otu na ụbọchị iri na ise, nke mechiri n’August 11, 1840, mgbe ngosipụta ebube nke ike Chineke gosipụtara ruo October 22, 1844. Mgbe ahụ, itinye oge amụma n’ọrụ kwụsịrị.
And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:6.
Ọ ṅụụrụ iyi site n’aha Ya nke na-adị ndụ ruo mgbe ebighị ebi na ebighị ebi, Onye kere eluigwe na ihe ndị dị n’ime ya, na ụwa na ihe ndị dị n’ime ya, na oké osimiri na ihe ndị dị n’ime ya, na oge agakwaghị adị. Mkpughe 10:6.
Prophetic time ended as a valid application of prophecy on October 22, 1844. Ezekiel, Peter and John each represent God’s wise virgins of the movement of the first and second angels and also the movement of the third angel.
Oge amụma kwụsịrị dị ka ngwa amụma ziri ezi na Ọktoba 22, 1844. Ezikiel, Pita, na Jọn onye ọ bụla na-anọchi anya ụmụ agbọghọ amamihe nke Chineke nke mmegharị nke mmụọ ozi mbụ na nke abụọ, nakwa mmegharị nke mmụọ ozi nke atọ.
Visions
Ọhụhụ
The first ‘eleven’ chapters of Ezekiel present a series of “visions” as set forth in verse one of chapter one.
Isi nke mbụ iri na otu nke Ezikiel na-egosi usoro “ọhụụ” dị iche iche, dịka e depụtara ya n’amaokwu nke mbụ nke isi nke mbụ.
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 ọhụụ nile nke Chineke. Ezikiel 1:1.
The “visions” of the first eleven chapters was first given in chapter one by the river of Chebar, then it was enlarged upon in chapter three’s vision on the “plain” and then again in chapter eight’s vision at Jerusalem. The three locations of the river of Chebar, the plain and Jerusalem represent three visions that together make up one vision, which is the “visions” of verse one and of the first ‘eleven’ chapters.
E buru ụzọ nye “ọhụụ” nke isi nke mbụ ruo nke iri na otu n’isi nke mbụ n’akụkụ osimiri Kebar; emesịa a gbasaa ya n’ọhụụ nke isi nke atọ n’elu “mbara ala,” ma mesịa ọzọ n’ọhụụ nke isi nke asatọ na Jerusalem. Ebe atọ ndị a—osimiri Kebar, mbara ala, na Jerusalem—na-anọchi anya ọhụụ atọ nke jikọtara ọnụ mepụta otu ọhụụ, nke bụ “ọhụụ” nke amaokwu nke mbụ na nke isi iri na otu mbụ ahụ.
Jubilee
Jubilii
Considering the thirtieth year as the thirtieth year of the Jubilee cycle that began at Josiah's famous Passover, and then ended on October 22, is easily supportable, for that particular line of sacred history is portrayed distinctly, line upon line with more than one witness. As an example; Passover represents the Spring feasts and the day of atonement represents the Fall feasts. Leviticus twenty-three is therefore aligned with the Jubilee cycle that began with Josiah. There are other lines that align with the history represented by king Josiah unto October 22, 573 BC. The historical fulfillment on October 22, 573 BC of a Jubilee year is supported by the historians.
Ịtụle afọ nke iri atọ ahụ dịka afọ nke iri atọ nke okirikiri Jubili nke malitere n’oge Ememme Ngabiga a ma ama nke Josaịa, ma mesịa kwụsị na Ọktoba 22, dị mfe ịkwado, n’ihi na a na-egosi ahịrị pụrụ iche ahụ nke akụkọ ihe mere eme dị nsọ n’ụzọ doro anya, ahịrị n’elu ahịrị, site n’ihe àmà karịrị otu. Dịka ọmụmaatụ; Ngabiga na-anọchi anya ememme oge opupu ihe ubi, ụbọchị mkpuchi mmehie na-anọchi anya ememme oge mgbụsị akwụkwọ. Ya mere, Levitikọs iri abụọ na atọ kwekọrọ na okirikiri Jubili nke malitere na Josaịa. E nwekwara ahịrị ndị ọzọ kwekọrọ na akụkọ ihe mere eme e sere onyinyo ya site n’oge eze Josaịa ruo Ọktoba 22, 573 BC. Mmezu akụkọ ihe mere eme na Ọktoba 22, 573 BC nke otu afọ Jubili bụ ihe ndị odeakụkọ ihe mere eme na-akwado.
The chronologists are generally comfortable with placing the day of atonement as October 22, 573 BC, and Josiah’s Great Passover in 622 BC, is also an accepted date by those biblical chronologists. The Passover, a symbol of the spring feasts, began a forty-nine-year Jubilee cycle, that ended at the symbol of the fall feasts on the day of atonement. The seven weeks of years that made up forty-nine years were the symbols of the Sabbath of the land.
N’ozuzu, ndị na-agbakọ oge ihe mere eme na-enwekarị nkasi obi n’itinye ụbọchị mkpuchi mmehie dịka Ọktoba 22, 573 BC, ma Emume Ngabiga ukwu nke Josaya na 622 BC kwa bụ ụbọchị ndị ọkà mgbakọ oge Akwụkwọ Nsọ ahụ nabatara. Ngabiga ahụ, nke bụ ihe nnọchianya nke emume mmiri, malitere okirikiri Jubili afọ iri anọ na itoolu, nke kwụsịrị n’ihe nnọchianya nke emume mgbụsịakwụkwọ n’ụbọchị mkpuchi mmehie. Izu asaa nke afọ ndị mejupụtara afọ iri anọ na itoolu ahụ bụ ihe nnọchianya nke Sabat nke ala ahụ.
“In every page, whether history, or precept, or prophecy, the Old Testament Scriptures are irradiated with the glory of the Son of God. So far as it was of divine institution, the entire system of Judaism was a compacted prophecy of the gospel. To Christ “give all the prophets witness.” Acts 10:43. From the promise given to Adam, down through the patriarchal line and the legal economy, heaven’s glorious light made plain the footsteps of the Redeemer. Seers beheld the Star of Bethlehem, the Shiloh to come, as future things swept before them in mysterious procession. In every sacrifice Christ’s death was shown. In every cloud of incense His righteousness ascended. By every jubilee trumpet His name was sounded. In the awful mystery of the holy of holies His glory dwelt.” The Desire of Ages, 211.
“N’ime ibe ọ bụla, ma ọ bụ akụkọ ihe mere eme, ma ọ bụ iwu nduzi, ma ọ bụ amụma, Akwụkwọ Nsọ nke Agba Ochie na-enwu n’ebube nke Ọkpara Chineke. Ruo n’ókè ọ bụ ihe e guzobere site n’aka Chineke, usoro dum nke okpukpe ndị Juu bụ amụma zuru ezu a chịkọtara nke ozi ọma. Banyere Kraịst, “ndị amụma nile na-agba àmà.” Ọrụ Ndịozi 10:43. Site na nkwa e nyere Adam, gbadaa n’usoro ndị nna ochie na n’usoro iwu ahụ, ìhè ebube nke eluigwe mere ka nzọụkwụ Onye Mgbapụta doo anya. Ndị ọhụ ụzọ hụrụ Kpakpando Betlehem, Shailo nke ga-abịa, mgbe ihe ndị ga-abịa n’ọdịnihu na-agafe n’ihu ha n’usoro omimi. N’àjà ọ bụla, e gosiri ọnwụ Kraịst. N’urukpuru ísì ọma ọ bụla, ezi omume Ya rigoro elu. N’ụda opi jubili ọ bụla, a kpọsara aha Ya. N’omimi dị egwu nke ebe nsọ kachasi nsọ, ebube Ya biri.” The Desire of Ages, 211.
Seventeen
Iri na Asaa
Zedekiah had been taken to Babylon when Jerusalem fell fourteen years before 573 BC. The Jewish historians identify the Jubilee cycle from Josiah in 622 to October 22, 573 as the 17th Jubilee cycle. The period from the battle of Raphia to the battle of Panium was seventeen years. Ptolemy, was the victor at the battle of Raphia, and he reigned as the king of the south for seventeen years. From the Edict of Milan until Constantine divided his empire in 330, was seventeen years. In the seventeenth Jubilee cycle Jerusalem was destroyed by Nebuchadnezzar.
A kpọgara Zedekaịa gaa Babilọn mgbe Jerusalem dara afọ iri na anọ tupu 573 BC. Ndị na-akọ akụkọ ndị Juu na-akọwa okirikiri Jubili sitere n’oge Josaịa na 622 ruo Ọktoba 22, 573 dịka okirikiri Jubili nke iri na asaa. Oge dị n’etiti agha Rafia na agha Panium bụ afọ iri na asaa. Ptolemi bụ onye mmeri n’agha Rafia, ọ chịrị dịka eze nke ndịda afọ iri na asaa. Site n’Iwu Milan ruo mgbe Constantine kewara alaeze ya na 330 bụ afọ iri na asaa. N’okirikiri Jubili nke iri na asaa ka Nebukadneza bibiri Jerusalem.
For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim: Afterward shall the children of Israel return, and seek the Lord their God, and David their king; and shall fear the Lord and his goodness in the latter days. Hosea 3:4, 5.
N’ihi na ụmụ Izrel ga-anọ ọtụtụ ụbọchị na-enweghị eze, na-enweghịkwa onye-isi, na-enweghịkwa àjà, na-enweghịkwa ihe oyiyi, na-enweghịkwa efod, na-enweghịkwa terafim: Mgbe e mesịrị, ụmụ Izrel ga-alaghachi, chọọ Onyenwe ha Chineke, na Devid eze ha; ha ga-atụkwa egwu Onyenwe anyị na ịdị-mma Ya n’ụbọchị ikpeazụ. Hosea 3:4, 5.
Hosea is addressing a subject that has direct bearing on the captivity of Zedekiah, though it also represents the beginning of captivity for the northern kingdom in 723 BC. The reason Hosea’s passage connects with Ezekiel’s testimony has to do with the rejection of God when Israel insisted on a human king. Israel’s desire to be ruled by a human king, rather than a Divine king is represented as “the pride of your power” in the judgment of "seven times" in Leviticus 26.
Hosea na-ekwu maka isiokwu nke metụtara n’ụzọ kpọmkwem ndọta n’agha nke Zedekaya, ọ bụ ezie na ọ na-anọchikwa mmalite nke ndọta n’agha nke alaeze ugwu ahụ na 723 BC. Ihe kpatara na akụkụ akwụkwọ Hosea ji jikọta na akaebe Ezikiel metụtara ịjụ Chineke mgbe Izrel siri ọnwụ chọọ eze mmadụ. Ọchịchọ Izrel ka eze mmadụ chie ha, kama ka Eze Chineke chie ha, ka a na-anọchi anya ya dị ka “nganga nke ike unu” n’ikpe nke “ugboro asaa” dị na Levitikọs 26.
And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. Leviticus 26:18, 19.
Ma ọ bụrụkwa na unu agaghị ege m ntị n’ihi ihe ndị a nile, mgbe ahụ aga m ata unu ahụhụ okpukpu asaa karịa n’ihi mmehie unu. Aga m agbaji mpako nke ike unu; aga m emekwa ka eluigwe unu dị ka ígwè, ụwa unu dịkwa ka ọla. Levitikọs 26:18, 19.
The “pride of your power” represents Israel's desire to be like the world and have their own king. The removal of the king from the northern kingdom in 723 BC and then king Zedekiah’s of the southern kingdom’s captivity in 586 BC represents the breaking of the “pride” of ancient Israel, and pride precedes a fall. In Bible prophecy a “power” is a king or kingdom, and the pride of Israel in securing a human king marks the rejection of the theocracy and the Divine king.
“Nkpako nke ike unu” na-anọchi anya ọchịchọ Izrel ịbụ dịka ụwa ma nwee eze nke ha. Mwepụ nke eze n’alaeze ugwu na 723 BC, ma emesịa ndọta n’agha nke eze Zedekaya nke alaeze ndịda na 586 BC, na-anọchi anya ịgbaji nke “nkpako” nke Izrel oge ochie, ma nkpako na-ebute ọdịda ụzọ. N’amụma Akwụkwọ Nsọ, “ike” bụ eze ma ọ bụ alaeze, ma nkpako Izrel n’ịhụ na ha nwetara eze mmadụ na-akara ịjụ ọchịchị Chineke na Eze Chineke.
And it came to pass, when Samuel was old, that he made his sons judges over Israel. Now the name of his firstborn was Joel; and the name of his second, Abiah: they were judges in Beersheba. And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment. Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and shew them the manner of the king that shall reign over them. 1 Samuel 8:1–9.
O wee ruo, mgbe Samuel mere agadi, o mere ụmụ-ya ndị-ikpe n’elu Israel. Aha ọkpara ya bụ Joel; aha nke abụọ ya bụ Abija: ha bụ ndị-ikpe na Bia-sheba. Ma ụmụ-ya ejeghị ije n’ụzọ ya, kama ha tọhapụrụ soro uru ruru unyi, werekwa ihe-azụ, gbagharịkwa ikpe. Mgbe ahụ ndị okenye Israel nile zukọrọ onwe-ha, bịakwutekwa Samuel na Rama, Sị ya, Lee, ị mere agadi, ụmụ-gi ejeghịkwa ije n’ụzọ gi: ugbu a, mee eze ka ọ kpee anyị ikpe dika mba nile. Ma okwu a jọrọ Samuel njọ, mgbe ha sịrị, Nye anyị eze ka ọ kpee anyị ikpe. Samuel we kpee ekpere nye Jehova. Jehova we si Samuel, Gee nti n’olu ndị a n’ihe nile ha na-agwa gi: n’ihi na ọ bụghị gi ka ha jụrụ, kama ọ bụ m ka ha jụrụ, ka m ghara ịbụ eze n’elu ha. Dika ọrụ nile ha rụrụ site n’ubọchi m mere ka ha si n’Ijipt pụta ruo ta, nke ha jiri hapụ m fee chi ọzọ, otú a ka ha na-emekwa gi. Ugbu a kwa, gee nti n’olu ha: ma ka o sina dị, dọọ ha aka ná nti ike, gosi-kwa ha iwu eze ahu nke gāchi ha. 1 Samuel 8:1–9.
It is to be noted that at that point Israel rejected not only God as their king, but also the Spirit of Prophecy, as represented by Samuel, for it states, “they have forsaken me, and served other gods, so do they also unto thee.”
A ga-arịba ama na n’oge ahụ Izrel jụrụ ọ bụghị naanị Chineke dịka Eze ha, kama ha jụkwara Mmụọ nke Amụma, dịka e si n’aka Samuel nọchite ya anya, n’ihi na e kwuru, “ha ahapụwo m, fee chi ọzọ, otu a ka ha na-emekwa gị.”
“Satan is... constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.
“Setan na-adịgide adịgide na-etinye ihe ụgha n’ihu—iji dọpụta ndị mmadụ pụọ n’eziokwu. Aghụghọ ikpeazụ nke Setan ga-abụ ime ka àmà nke Mmụọ nke Chineke ghara inwe ike ọ bụla. ‘Ebe ọhụụ na-adịghị, ndị mmadụ na-ala n’iyi’ (Ilu 29:18). Setan ga-eji amamihe aghụghọ rụọ ọrụ, n’ụzọ dị iche iche na site n’aka ọrụ dị iche iche, iji mebie ntụkwasị obi nke ndị fọdụrụnụ nke Chineke nwere n’amà ahụ eziokwu.”
“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.
“A ga-eme ka ịkpọasị bilie megide Ihe-àmà ndị ahụ, nke bụ nke Setan. Ọrụ nile Setan ga-abụ ime ka okwukwe nke nzukọ-nsọ nile daa mba n’ime ha, n’ihi nke a: Setan apụghị inwe ụzọ doro anya otu a iji webata aghụghọ ya ma kee mkpụrụ obi n’agbụ nke ụgha ya ma ọ bụrụ na e gee ntị n’ịdọ aka ná ntị na n’ịba mba na na ndụmọdụ nke Mmụọ nke Chineke.” Selected Messages, book 1, 48.
The last deception for the theocracy of ancient Israel was a rejection of not only God, but also the Spirit of Prophecy. That rejection in 1097 BC typifies the last deception of Laodicean Seventh-day Adventism in 1863. The “seven times” of Leviticus twenty-six is the Word of God, and the Spirit of Prophecy states of the “seven times” that it “should not be altered.”
Nghọgbu ikpeazụ ahụ nke ọchịchị Chineke nke Izrel oge ochie bụ ịjụ ọ bụghị naanị Chineke, kama kwa Mmụọ nke Amụma. Ịjụ ahụ n’afọ 1097 BC na-anọchi anya aghụghọ ikpeazụ nke Adventism ụbọchị nke asaa nke Laodicea n’afọ 1863. “Ugboro asaa” nke Levitikọs iri abụọ na isii bụ Okwu Chineke, ma Mmụọ nke Amụma na-ekwu banyere “ugboro asaa” ahụ na “a gaghị agbanwe ya.”
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Ahụwo m na aka Onye-nwe anyị duziri chaatị nke 1843, nakwa na e kwesịghị ịgbanwe ya; na ọnụọgụgụ ndị ahụ dị dịka Ọ chọrọ ka ha dị; na aka Ya dịkwasịrị ya ma zoo njehie dị n’ime ụfọdụ n’ime ọnụọgụgụ ndị ahụ, ka onye ọbụla ghara ịhụ ya, ruo mgbe ewepụrụ aka Ya.” Early Writings, 74.
The Spirit of Prophecy obviously endorsed the “seven times” and her endorsement was a warning not to change the figures on the chart, of which the "seven times" is the center column and the upper right-hand corner. With Uriah Smith’s counterfeit chart in 1863, the progressive rejection of the foundational truths, typified by ancient Israel in their rejection of God and the Spirit of Prophecy identified the rebellion of 1863. The date of the 1863 rebellion aligns with the prophetic line set forth in the book of Ezekiel. In that line of history, the conclusion was the destruction of Jerusalem, which typified the Sunday law. 1863 to the soon-coming Sunday law was typified by the history of king Saul in 1097 BC to Zedekiah in 586 BC.
Mmụọ nke Amụma kwadoro nke ọma “oge asaa” ahụ, ma nkwado ya bụ ịdọ aka ná ntị ka a ghara ịgbanwe ọnụ ọgụgụ ndị dị n’elu chaatị ahụ, nke “oge asaa” ahụ bụ ogidi etiti ya na nkuku aka nri elu ya. Site na chaatị adịgboroja Uriah Smith n’afọ 1863, e nwere ịjụ nwayọ nwayọ nke eziokwu ndị ntọala, nke e ji Izrel oge ochie mee ihe nnọchianya n’ịjụ ha jụrụ Chineke; ma Mmụọ nke Amụma kọwara nnupụisi nke 1863. Ụbọchị nnupụisi nke 1863 kwekọrọ n’ahịrị amụma e depụtara n’akwụkwọ Ezekiel. N’ime ahịrị akụkọ ihe mere eme ahụ, ngwụcha ya bụ mbibi nke Jerusalem, nke nọchiri anya iwu Sọnde. Afọ 1863 ruo n’iwu Sọnde nke na-abịa ngwa ngwa ka e ji akụkọ ihe mere eme eze Sọl site n’afọ 1097 BC ruo Zedekaya n’afọ 586 BC mee ihe nnọchianya.
Zedekiah was taken captive to Babylon fourteen years before the Jubilee of 573 BC. The seventeenth Jubilee cycle began in 622 BC, and in the thirtieth year Ezekiel is set forth as a priest in 591 BC, then five years later Jerusalem was destroyed in 586 BC. It was destroyed on the same day of the year as it was destroyed the second time in AD 70 by Titus. Verse one of Ezekiel one is five years before Jerusalem’s destruction and nineteen years before the temple vision of chapter forty.
A kpọgara Zedekaịa n’agha gaa Babulọn afọ iri na anọ tupu Jubili nke 573 T.K. Ụzọ mgbagharị Jubili nke iri na asaa malitere n’afọ 622 T.K., ma n’afọ nke iri atọ ka e gosipụtara Ezikiel dịka onye nchụàjà n’afọ 591 T.K.; mgbe ahụ, afọ ise ka e mesịrị, e bibiri Jerusalem n’afọ 586 T.K. E bibiri ya n’otu ụbọchị ahụ n’afọ dị ka e bibiri ya nke ugboro abụọ n’afọ 70 A.K. site n’aka Taịtọs. Amaokwu nke mbụ nke Ezikiel isi nke mbụ dị afọ ise tupu mbibi Jerusalem na afọ iri na itoolu tupu ọhụ temple 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 ndọta anyị n’agha, na mbido afọ, n’ụbọchị nke iri nke ọnwa ahụ, n’afọ nke iri na anọ mgbe e mebisịrị obodo ahụ, n’otu ụbọchị ahụ aka nke Onyenwe anyị dịkwasịrị m, wee kpọrọ m ruo ebe ahụ. Ezekiel 40:1.
For disobedience unto the covenant of the Sabbath of the land, God identified that “seven times” would be the curse for disobedience to the seventh-year, which is the Sabbath of the land. “Time” is a year, and a “year” is three hundred and sixty days, and seven times three hundred and sixty is twenty-five hundred and twenty years. The Millerites may not have employed the expression of “the twenty-five twenty,” but both their sacred charts identified numerically the twenty-five hundred and twenty years.
N’ihi nnupụisi nye ọgbụgba-ndụ nke ụbọchị izu ike nke ala, Chineke kpọrọ ya aha na “ugboro asaa” ga-abụ ọnụ ahụhụ nke nnupụisi megide afọ nke asaa, nke bụ ụbọchị izu ike nke ala. “Oge” bụ otu afọ, ma “afọ” bụ ụbọchị narị atọ na iri isii, ma ugboro asaa nke narị atọ na iri isii bụ puku afọ abụọ narị ise na iri abụọ. O nwere ike ịbụ na ndị Millerite ejighị okwu ahụ bụ “puku abụọ narị ise na iri abụọ,” ma ma chaatị ha abụọ ndị dị nsọ gosiri n’ọnụọgụgụ puku afọ abụọ narị ise na iri abụọ ahụ.
The pronouncement of the curse of seven times upon both the northern kingdom of Israel and the southern kingdom of Judah was the first, or you can say the ‘foundational,’ or you might even say the “alpha” understanding of William Miller. In 1863 the Laodicean Seventh-day Adventist church rejected the foundational understanding of Miller’s discoveries; “discoveries” that represented the entire foundation of the Millerite movement. Inspiration warned directly that this might happen, and it has, and it happened a long time ago.
Nkwupụta nke ọbụbụ ọnụ nke ugboro asaa n’elu ma alaeze ugwu nke Izrel ma alaeze ndịda nke Juda bụ nghọta mbụ, ma ọ bụ i nwere ike ịsị “ntọala,” ma ọ bụ ọbụna i nwere ike ịsị nghọta “alfa” nke William Miller. N’afọ 1863, ụka Laodisia nke Seventh-day Adventist jụrụ nghọta ntọala nke ihe nchọpụta Miller; “ihe nchọpụta” ndị nọchiri anya ntọala dum nke mmegharị Millerite. Mkpali sitere n’aka Chineke dọrọ aka ná ntị kpọmkwem na nke a pụrụ ime, ma o mere, ma o mekwara ogologo oge gara aga.
The foundation to the temple that was rebuilt after the captivity in Babylon was finished during the history of the first decree, and before the second decree. The temple was fully built in the history of the second decree. In the third decree national sovereignty was restored to literal ancient Israel. William Miller represented the first angel that arrived in 1798 and was empowered on August 11, 1840. The second angel arrived after the foundations were laid, as represented by the 1843 chart, which was published in May of 1842. At the first disappointment of 1844, the alpha disappointment of 1844, the second angel and also the tarrying time in the parable of the virgins arrived, and when the second angel’s message was empowered at the Exeter camp meeting the temple was finished. Then at the great, or omega disappointment of 1844, the Messenger of the Covenant suddenly came to His temple, in fulfillment of the twenty-three hundred years that began at the third decree and ended at the arrival of the third angel.
A rụchara ntọala nke ụlọ nsọ ahụ e wuru ọzọ mgbe e si n’ịdọ n’agha laa Babulọn n’oge akụkọ nke iwu mbụ, tupu iwu nke abụọ. E wuru ụlọ nsọ ahụ kpamkpam n’oge akụkọ nke iwu nke abụọ. N’iwu nke atọ ka e weghachiri ọchịchị mba nye Izrel oge ochie nkịtị. William Miller nọchiri anya mmụọ ozi mbụ nke bịarutere n’afọ 1798 ma nye ya ike n’August 11, 1840. Mmụọ ozi nke abụọ bịarutere mgbe e tọsịrị ntọala ahụ, dịka e gosiri ya n’eserese afọ 1843, nke e bipụtara n’ọnwa Mee nke 1842. N’oge nkụda mmụọ mbụ nke 1844, nkụda mmụọ alfa nke 1844, mmụọ ozi nke abụọ na kwa oge ichere n’ilu ụmụ agbọghọ amaghị nwoke bịarutere, ma mgbe ozi mmụọ ozi nke abụọ nwetara ike ya na nzukọ ọmụma ogige Exeter, a rụchara ụlọ nsọ ahụ. Mgbe ahụ, n’oge nkụda mmụọ ukwu ahụ, ma ọ bụ nkụda mmụọ omega nke 1844, Onye-Ozi nke Ọgbụgba-ndụ ahụ bịara na mberede n’ụlọ nsọ Ya, n’ime mmezu nke puku afọ abụọ na narị atọ ahụ nke malitere n’iwu nke atọ ma kwụsị n’ịbịarute nke mmụọ ozi nke atọ.
Josiah, means ‘the foundation of God.’ Whether its king Josiah or Josiah Litch; both are symbols of the foundations, as represented in the history of the first decree and as represented by the spring feasts set forth in the first twenty-two verses of Leviticus twenty-three. The foundations, the spring feasts and the first decree are all symbols of 1840 and the empowerment of the first angel. October 22, 573 BC as set forth in Ezekiel chapter forty and verse one is a symbol of October 22, 1844 and the opening of the judgment of the dead, and also a symbol of September 11, 2001 at the opening of the judgment of the living. Any who have been following these articles should know the applications I am employing.
Josaya pụtara “ntọala nke Chineke.” Ma ọ bụ eze Josaya ma ọ bụ Josaya Litch; ha abụọ bụ ihe nnọchianya nke ntọala, dịka e gosiri ya n’akụkọ banyere iwu mbụ ahụ, nakwa dịka emere ka ọ pụta ìhè site n’emume mmiri oge opupu ihe ubi ndị a depụtara n’amaokwu iri abụọ na abụọ mbụ nke Levitikọs iri abụọ na atọ. Ntọala ndị ahụ, emume opupu ihe ubi ndị ahụ, na iwu mbụ ahụ, ha niile bụ ihe nnọchianya nke afọ 1840 na inye ike nye mmụọ-ozi mbụ. Ọktoba 22, 573 BC, dịka e depụtara ya na Isi nke iri anọ nke Ezikiel, amaokwu nke mbụ, bụ ihe nnọchianya nke Ọktoba 22, 1844 na mmeghe nke ikpe nke ndị nwụrụ anwụ, nakwa ihe nnọchianya nke Septemba 11, 2001 n’oge mmeghe nke ikpe nke ndị dị ndụ. Onye ọ bụla nke soro isiokwu ndị a ga-amata ngwa nke m na-eji.
Ezekiel is a symbol within the prophetic history represented in His writings. Ezekiel is there when the twenty-five men bow to the sun at the end of chapter eight. He was also there in the next chapters as ‘the sealing that is followed by the slaughtering’ is brought upon Jerusalem, which Ellen White identifies as the Seventh-day Adventist church. In the first eleven chapters, Ezekiel is brought into the heavenly sanctuary to receive his instructions, as were the Millerites called to do in 1844, and as this movement is now being called to do.
Ezikiel bụ ihe nnọchianya dị n’ime akụkọ amụma e gosipụtara n’akwụkwọ ya. Ezikiel nọ ebe ahụ mgbe ndị ikom iri abụọ na ise ahụ kpọrọ isi ala nye anyanwụ ná ngwụcha isi nke asatọ. Ọ nọkwa ebe ahụ n’isi ndị na-esote ya ka e wetara Jerusalem “ịkà akara nke igbu mmadụ na-esochi,” nke Ellen White kọwara dịka ụka Seventh-day Adventist. N’isi iri na otu mbụ ahụ, a kpọbatara Ezikiel n’ebe nsọ nke eluigwe ka ọ nata ntụziaka ya, dịka a kpọrọ ndị Millerites ka ha mee n’afọ 1844, nakwa dịka a na-akpọgharị mmegharị a ugbu a ka ọ mee.
Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Ezekiel 24:24.
Ya mere, Ịzikiẹl bụ ihe-iriba-ama nye unu: dị ka ihe nile o meworo, otú ahụ ka unu ga-eme: ma mgbe ihe a bịara, unu ga-ama na Abụ m Onyenweanyị Jehova. Ịzikiẹl 24:24.
When This Cometh
Mgbe Nke a Bịara
When we reach the point in the latter days that the things Ezekiel illustrated are repeating in God’s people, then we have reached the sign of Ezekiel. When you know that Ezekiel represents the one hundred and forty-four thousand, and you know it to a level of faith and understanding that possesses the sanctified expectation that everything illustrated by Ezekiel in his writings typifies a sacred sequence of events in the latter days involving the one hundred and forty-four thousand—when you know that, then “ye shall know” “the Lord” is “God.”
Mgbe anyị rutere n’ókè ahụ n’ụbọchị ikpeazụ ebe ihe ndị ahụ Ezikiel gosipụtara na-emegharị ọzọ n’etiti ndị Chineke, mgbe ahụ ka anyị erutela n’ihe ịrịba ama nke Ezikiel. Mgbe ị maara na Ezikiel na-anọchi anya otu narị puku iri anọ na anọ, ma ị maara ya ruo n’ogo okwukwe na nghọta nke nwere atụmanya e doro nsọ na ihe nile Ezikiel gosipụtara n’ihe odide ya na-anọchi anya usoro dị nsọ nke ihe omume n’ụbọchị ikpeazụ nke metụtara otu narị puku iri anọ na anọ—mgbe ị maara nke ahụ, mgbe ahụ “unu ga-ama” na “Onyenwe anyị” bụ “Chineke.”
We will continue these thoughts in the next article.
Anyị ga-aga n’ihu n’echiche ndị a n’isiokwu na-esonụ.