Ezekiel is a priest during the period of the sealing of the one hundred and forty-four thousand. In chapter one Ezekiel is taken into the sanctuary.
Ezikiel bụ onye nchụàjà n’oge a na-akanye akara n’isi ndị otu narị puku iri anọ na anọ ahụ. N’isi nke mbụ, a kpọbatara Ezikiel n’ebe nsọ.
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.
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 dọọrọ 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 ndọta n’agha e dọọrọ eze Jehoiakin, okwu nke Onyenwe anyị bịakwutere Ezikiel, onye nchụàjà, nwa Buzi, n’ala ndị Kaldia n’akụkụ osimiri Kebar; aka nke Onyenwe anyị dịkwara n’ebe ahụ n’elu ya.
And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the colour of amber, out of the midst of the fire. Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man. And every one had four faces, and every one had four wings. And their feet were straight feet; and the sole of their feet was like the sole of a calf's foot: and they sparkled like the colour of burnished brass. And they had the hands of a man under their wings on their four sides; and they four had their faces and their wings. Their wings were joined one to another; they turned not when they went; they went every one straight forward. As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Thus were their faces: and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies.
M wee lee, ma, le, ifufe-ọma si n’ugwu bịara, otu nnukwu igwe ojii, na ọkụ na-agbakọta onwe ya ọnụ, ìhè na-enwukwa ya gburugburu, ma site n’etiti ya pụta ihe dị ka ụcha amba, site n’etiti ọkụ ahụ. Sitekwa n’etiti ya pụta oyiyi nke ihe anọ dị ndụ. Nke a bụkwa ọdịdị ha; ha nwere oyiyi nke mmadụ. Onye ọ bụla n’ime ha nwere ihu anọ, onye ọ bụla nwekwara nku anọ. Ụkwụ ha bụ ụkwụ kwụ ọtọ; ọbụ ụkwụ ha dịkwa ka ọbụ ụkwụ nwa ehi: ha na-enwu kwa ka ụcha ọla kọpa a sachapụrụ nke ọma. Ha nwekwara aka mmadụ n’okpuru nku ha n’akụkụ anọ ha; ha anọ ahụ nwekwara ihu ha na nku ha. Nku ha jikọtara otu na ibe ya; ha echighị mgbe ha na-aga; onye ọ bụla gara n’ihu ya kpọmkwem. Banyere oyiyi nke ihu ha, ha anọ ahụ nwere ihu mmadụ, na ihu ọdụm, n’akụkụ aka nri: ha anọ ahụ nwekwara ihu ehi n’akụkụ aka ekpe; ha anọ ahụ nwekwara ihu ugo. Otu a ka ihu ha dị: e setịkwara nku ha elu; nku abụọ nke onye ọ bụla jikọtara otu na ibe ya, nku abụọ ọzọ kpuchikwara ahụ ha.
And they went every one straight forward: whither the spirit was to go, they went; and they turned not when they went. As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. And the living creatures ran and returned as the appearance of a flash of lightning. Now as I beheld the living creatures, behold one wheel upon the earth by the living creatures, with his four faces. The appearance of the wheels and their work was like unto the colour of a beryl: and they four had one likeness: and their appearance and their work was as it were a wheel in the middle of a wheel. When they went, they went upon their four sides: and they turned not when they went. As for their rings, they were so high that they were dreadful; and their rings were full of eyes round about them four. And when the living creatures went, the wheels went by them: and when the living creatures were lifted up from the earth, the wheels were lifted up. Whithersoever the spirit was to go, they went, thither was their spirit to go; and the wheels were lifted up over against them: for the spirit of the living creature was in the wheels.
Ha na-agakwa onye ọ bụla n’ihu kpọmkwem: ebe mmụọ ahụ ga-aga, n’ebe ahụ ka ha na-aga; ha atụgharịghịkwa mgbe ha na-aga. Banyere oyiyi nke ihe ndị ahụ dị ndụ, ọdịdị ha dị ka icheku ọkụ na-ere ere, dịkwa ka ọdịdị oriọna: ọ na-arịgo ma na-ada n’etiti ihe ndị ahụ dị ndụ; ọkụ ahụ na-enwu gbaa, sitekwa n’ọkụ ahụ ka amụma pụta. Ihe ndị ahụ dị ndụ na-agba ọsọ ma na-alaghachi dịka ọdịdị nke amụma àmụmà. Ugbu a, ka m nọ na-ele ihe ndị ahụ dị ndụ, lee, otu ụkwụ-ụgbọala dị n’elu ụwa n’akụkụ ihe ndị ahụ dị ndụ, n’ihu ha anọ. Ọdịdị nke ụkwụ-ụgbọala ndị ahụ na arụpụta ha dị ka agba nkume beril: ha anọ nwekwara otu oyiyi; ọdịdị ha na arụpụta ha dị ka a ga-asị na otu ụkwụ-ụgbọala dị n’etiti otu ụkwụ-ụgbọala ọzọ. Mgbe ha na-aga, ha na-aga n’akụkụ ha anọ: ha atụgharịghịkwa mgbe ha na-aga. Banyere mgbanaka ha, ha dị elu nke ukwuu nke mere na ha na-atụ egwu; mgbanaka ha juputakwara n’anya gburugburu ha anọ. Ma mgbe ihe ndị ahụ dị ndụ na-aga, ụkwụ-ụgbọala ndị ahụ na-aga n’akụkụ ha: ma mgbe a buliri ihe ndị ahụ dị ndụ elu n’ala, a bulikwara ụkwụ-ụgbọala ndị ahụ elu. Ebe ọbụla mmụọ ahụ ga-aga, n’ebe ahụ ka ha na-aga, n’ebe ahụ ka mmụọ ha ga-aga; a na-ebulikwa ụkwụ-ụgbọala ndị ahụ elu n’ihu ha: n’ihi na mmụọ nke ihe ahụ dị ndụ dị n’ime ụkwụ-ụgbọala ndị ahụ.
When those went, these went; and when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up over against them: for the spirit of the living creature was in the wheels. And the likeness of the firmament upon the heads of the living creature was as the colour of the terrible crystal, stretched forth over their heads above. And under the firmament were their wings straight, the one toward the other: every one had two, which covered on this side, and every one had two, which covered on that side, their bodies. And when they went, I heard the noise of their wings, like the noise of great waters, as the voice of the Almighty, the voice of speech, as the noise of an host: when they stood, they let down their wings. And there was a voice from the firmament that was over their heads, when they stood, and had let down their wings. And above the firmament that was over their heads 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 I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. Ezekiel 1:1–28.
Mgbe ndị ahụ gara, ndị a sokwa; ma mgbe ndị ahụ kwụsịrị, ndị a kwụsịrịkwa; ma mgbe e weliri ndị ahụ elu site n’ala, e weliri ụkwụ ndị ahụ elu n’akụkụ ha: n’ihi na mmụọ nke ihe ndị dị ndụ ahụ dị n’ime ụkwụ ndị ahụ. Ma oyiyi mbara-elu-igwe nke dị n’elu isi ihe ndị dị ndụ ahụ dị ka agba nke kristal dị egwu, agbatịwo n’elu isi ha n’elu. Ma n’okpuru mbara-elu-igwe ahụ ka nku ha dị kwụ ọtọ, otu n’ebe ibe ya nọ: onye ọ bụla nwere abụọ, nke ji kpuchie n’akụkụ a, onye ọ bụla nwekwara abụọ, nke ji kpuchie n’akụkụ nke ọzọ, ahụ ha. Ma mgbe ha gara, anụrị m ụda nku ha, dịka ụda nnukwu mmiri, dịka olu nke Onye Pụrụ Ime Ihe Niile, olu okwu, dịka ụda nke usuu ndị agha: mgbe ha kwụsịrị, ha wedara nku ha ala. Ma olu sitere na mbara-elu-igwe nke dị n’elu isi ha bịara, mgbe ha kwụsịrị, ma wedata nku ha ala. Ma n’elu mbara-elu-igwe nke dị n’elu isi ha ka oyiyi ocheeze dị, dịka ọdịdị nkume safaya: ma n’elu oyiyi ocheeze ahụ ka oyiyi dị, dịka ọdịdị mmadụ n’elu ya. Ma ahụrụ m dịka agba amba, dịka ọdịdị ọkụ gburugburu n’ime ya, site n’ọdịdị úkwù ya gawa n’elu, ma site n’ọdịdị úkwù ya gawa n’ala, ahụrụ m dịka a ga-asị na ọ bụ ọdịdị ọkụ, ọ nwekwara ìhè gburugburu. Dịka ọdịdị eke-na-igwe nke dị n’urukpu n’ụbọchị mmiri ozuzo, otu a ka ọdịdị ìhè ahụ gbara ya gburugburu dị. Nke a bụ ọdịdị oyiyi ebube nke Jehova. Ma mgbe m hụrụ ya, adara m n’ihu m, anụrị m olu nke onye na-ekwu okwu. Ezikiel 1:1–28.
“Ezekiel, the mourning exile prophet, in the land of the Chaldeans, was given a vision teaching the same lesson of faith in the mighty God of Israel. As he was upon the banks of the river Chebar, a whirlwind seemed 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 of strange appearance, intersecting one another, were moved by four living creatures. 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.’ ‘As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’
“Izikiel, onye-amụma ahụ e mere ka ọ bụrụ onye mbịarambịa nke iru uju, n’ala ndị Kaldia, natara ọhụụ nke kụziri otu ihe mmụta ahụ banyere okwukwe n’ime Chineke dị ike nke Izrel. Ka ọ nọ n’akụkụ osimiri Kebar, ifufe oké ifufe yiri ka ọ si n’ugwu bịa, ‘igwe ojii ukwu, na ọkụ na-apịakwa onwe ya n’ime onwe ya, na nchapụta dị ya gburugburu, ma site n’etiti ya pụta ihe dị ka agba amba.’ E nwere ọtụtụ ụkwụ ígwè ndị ọdịdị ha dị ịtụnanya, na-abanyechikọta ibe ha, nke ihe e kere eke anọ dị ndụ na-akpụgharị. N’elu ihe ndị a niile nke ukwuu ka e nwere ‘oyiyi nke ocheeze, dị ka ọdịdị nkume safaya: ma n’elu oyiyi nke ocheeze ahụ ka e nwere oyiyi dị ka ọdịdị mmadụ nọ n’elu ya.’ ‘Ma banyere oyiyi nke ihe ndị dị ndụ ahụ, ọdịdị ha dị ka icheku ọkụ na-enwu enwu, na dịka ọdịdị oriọna: ọ na-arịgo ma na-agbada n’etiti ihe ndị dị ndụ ahụ; ọkụ ahụ kwa na-enwu gbaa, ma site n’ọkụ ahụ ka amụma pụta.’ ‘Ma e wee hụ n’etiti ndị cherubim ụdị aka mmadụ n’okpuru nku ha.’”
“There were wheels within wheels in an arrangement so complicated that at first sight they appeared to Ezekiel to be all in confusion. But when they moved, it was with beautiful exactness and in perfect harmony. Heavenly beings were impelling these wheels, and, above all, upon the glorious sapphire throne, was the Eternal One; while round about the throne was the encircling rainbow, emblem of grace and love. Overpowered by the terrible glory of the scene, Ezekiel fell upon his face, when a voice bade him arise and hear the word of the Lord. Then there was given him a message of warning for Israel.” Testimonies, 751.
“E nwere wheel n’ime wheel ndị e debere n’usoro dị mgbagwoju anya nke ukwuu nke na, n’ile ha anya mbụ, ha pụtara n’ihu Ezikiel dịka ihe nile nọ n’ọgbaaghara. Ma mgbe ha na-agagharị, ọ bụ n’ịdị ziri ezi mara mma na n’ime nkwekọ zuru oke ka ha si emegharị. Ndị bi n’eluigwe na-akpali wheel ndị a, ma, karịa ihe nile, n’elu ocheeze sapphire dị ebube ahụ, Onye Ebighị Ebi nọ; ebe gbara ocheeze ahụ gburugburu ka egwurugwu gbara ya gburugburu nọ, ihe nnọchianya nke amara na ịhụnanya. N’ịbụ onye ebube dị egwu nke ihe ahụ o hụrụ mere ka o daa mbà, Ezikiel dara n’ala n’ihu ya, mgbe olu gwara ya ka o bilie ma nụ okwu nke Onyenwe anyị. Mgbe ahụ ka e nyere ya ozi ịdọ aka ná ntị maka Izrel.” Testimonies, 751.
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. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:1–8.
N’afọ eze Uzaịa nwụrụ ka m hụkwara Onyenwe anyị ka ọ nọ ọdụ n’ocheeze, dị elu ma e bulie ya elu, uwe-ya na-adọkpụkwa jupụtara n’ụlọ nsọ. N’elu ya ka ndị serafim guzo; onye ọbụla nwere nku isii; n’ime abụọ o jiri kpuchie ihu ya, n’ime abụọ o jiri kpuchie ụkwụ ya, n’ime abụọkwa ka o jiri fee. Otu wee tie mkpu kpọkuo ibe ya, sị, Nsọ, nsọ, nsọ, ka Jehova nke ndị agha bụ; ụwa dum jupụtara n’ebube ya. Ogidi ọnụ ụzọ ahụ wee maa jijiji n’olu onye ahụ nke tiri mkpu, ụlọ ahụ wee jupụta n’anwụrụ ọkụ. Mgbe ahụ ka m sịrị, Ahụhụ adịrị m! n’ihi na alaala m n’iyi; n’ihi na abụ m nwoke egbugbere ọnụ ya na-adịghị ọcha, anọkwa m n’etiti ndị egbugbere ọnụ ha na-adịghị ọcha: n’ihi na anya m ahụwo Eze, Jehova nke ndị agha. Mgbe ahụ otu n’ime ndị serafim fere bịakwute m, o ji icheku ọkụ dị ndụ n’aka ya, nke o ji ngwa eji atụtụ icheku si n’elu ebe ịchụàjà were: O wee metụ ya n’ọnụ m, sị, Lee, nke a emetụla egbugbere ọnụ gị aka; ewepụwo ajọ omume gị, meekwa ka mmehie gị dị ọcha. M wee nụkwa olu Onyenwe anyị, ka ọ na-asị, Ònye ka m ga-eziga, ònye ga-agakwara anyị? Mgbe ahụ ka m sịrị, Lee m; zipụ m. Aịsaịa 6:1–8.
“This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate. The city that was once full of people was no longer inhabited. The voice of mirth and the song of praise were no more heard within her walls. The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night. But the wonderful symbols presented before him beside the river Chebar revealed an overruling power mightier than that of earthly rulers. Above the proud and cruel monarchs of Assyria and Babylon the God of mercy and truth was enthroned.
“E nyere Ịzikiel ọhụ a n’oge uche ya juputara n’amụma ọchịchịrị nke ihe ọjọọ na-abịa. Ọ hụrụ ala nna nna ya ka ọ tọgbọrọ n’efu. Obodo ahụ nke juru ndị mmadụ n’otu mgbe adịkwaghị onye bi n’ime ya. A naghị anụkwa olu ọṅụ na abụ otuto n’ime mgbidi ya. Onye amụma ahụ n’onwe ya bụ onye ọbịa n’ala ọzọ, ebe ọchịchọ ukwu na-enweghị ókè na obi ọjọọ anụ ọhịa na-achị n’ike kachasị elu. Ihe ndị ọ hụrụ ma nụ banyere ọchịchị aka ike na ajọ mmegbu nke mmadụ wutere mkpụrụobi ya nke ukwuu, o wee kwaa ákwá nke ilu ehihie na abalị. Ma ihe ịrịba ama ndị dị ebube e gosiri ya n’ihu ya n’akụkụ osimiri Kebar kpughere ike na-achị achị nke karịrị nke ndị ọchịchị ụwa n’ike. N’elu ndị eze mpako na obi ọjọọ nke Asiria na Babilọn ka Chineke nke ebere na eziokwu nọkwasịrị n’ocheeze.”
“The wheellike complications that appeared to the prophet to be involved in such confusion were under the guidance of an infinite hand. The Spirit of God, revealed to him as moving and directing these wheels, brought harmony out of confusion; so the whole world was under His control. Myriads of glorified beings were ready at His word to overrule the power and policy of evil men, and bring good to His faithful ones.
“Mgbagwoju anya ndị yiri wiil ahụ, nke pụtara n’ihu onye-amụma ka ha nọ n’etiti nnukwu ọgba aghara dị otu a, nọ n’okpuru nduzi nke aka na-enweghị nsọtụ. Mmụọ nke Chineke, nke ekpughere ya dịka Onye na-akpali ma na-eduzi wiil ndị a, wepụtara nkwekọrịta site n’ime ọgba aghara; ya mere ụwa nile nọ n’okpuru ọchịchị Ya. Ọtụtụ myriads nke ndị e mere ka ha dị ebube dị njikere, n’okwu Ya, igbochi ike na amụma ọjọọ nke ndị ajọ mmadụ, ma wetara ndị Ya ndị kwere ntụkwasị obi ezi ihe.”
“In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.
“N’otu aka ahụkwa, mgbe Chineke na-achọ imeghe Jọn, onye a hụrụ n’anya, akụkọ ihe mere eme nke nzukọ maka ọgbọ ndị ga-abịa, O nyere ya nkwenye banyere mmasị na nlekọta Onye Nzọpụta nwere n’ebe ndị Ya nọ site n’ịkpugheere ya ‘Onye yiri Nwa nke mmadụ,’ na-aga ije n’etiti ihe ndọba oriọna ndị ahụ, nke nọchiri anya nzukọ asaa ahụ. Mgbe e gosiri Jọn ọgụ ikpeazụ ukwu nke nzukọ ga-alụ megide ọchịchị ụwa, e kwekwara ya ka ọ hụ mmeri ikpeazụ na nnapụta nke ndị kwesịrị ntụkwasị obi. Ọ hụrụ nzukọ ahụ ka e webatara ya n’ọgụ na-egbu egbu megide anụ ọhịa ahụ na onyinyo ya, na ka a na-amanye ife anụ ọhịa ahụ n’okpuru egwu ọnwụ. Ma ka ọ na-ele gafee anwụrụ na mkpọtụ agha ahụ, ọ hụrụ otu ìgwè mmadụ n’elu Ugwu Zayọn ha na Nwa Atụrụ ahụ nọ, ndị, kama inwe akara anụ ọhịa ahụ, nwere ‘aha Nna ya ka e dere n’egedege ihu ha.’ Ọzọkwa, ọ hụrụ ‘ndị ahụ meriri anụ ọhịa ahụ, na onyinyo ya, na akara ya, na ọnụ ọgụgụ aha ya, ka ha guzo n’elu oke osimiri iko ahụ, na-ejide ụbọ akwara Chineke’ ma na-abụ abụ Mozis na nke Nwa Atụrụ ahụ.”
“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.
“Nkuzi ndị a bụ maka uru anyị. Anyị kwesịrị ime ka okwukwe anyị guzosie ike n’ebe Chineke nọ, n’ihi na e nwere oge dị nso n’ihu anyị nke ga-anwa mkpụrụ obi mmadụ. Kraịst, mgbe Ọ nọ n’Ugwu Olive, kọwara n’usoro ikpe ndị ahụ dị egwu nke ga-ebute mbata nke ugboro abụọ ya: ‘Unu ga-anụ maka agha na asịrị agha.’ ‘Mba ga-ebili imegide mba, alaeze imegidekwa alaeze: a ga-enwekwa ụnwụ, na ọrịa ọjọọ, na ala ọma jijiji, n’ebe dị iche iche. Ihe ndị a niile bụ mmalite nke mwute.’ Ọ bụ ezie na amụma ndị a natara mmezu n’akụkụ ụfọdụ n’oge mbibi nke Jerusalem, ha nwere nkọwa na-emetụta kpọmkwem ụbọchị ikpeazụ.”
“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.
“Anyị na-eguzo n’ọnụ ụzọ nke nnukwu ihe ndị dị oké njọ. Amụma na-emezu ngwa ngwa. Onyenwe anyị nọ n’ọnụ ụzọ. Oge nke ga-abụ ihe na-adọrọ mmasị nke ukwuu ma na-atụkwa egwu n’obi nye ndị niile dị ndụ ga-emeghe n’ihu anyị n’oge na-adịghị anya. Esemokwu ndị gara aga ka a ga-eme ka ha dịghachi ndụ; esemokwu ọhụrụ ga-apụta. Ihe omume ndị a ga-eme n’ụwa anyị abụghịdị ihe e chepụtala n’uche. Setan na-arụ ọrụ site n’aka ndị mmadụ. Ndị na-agbalị ịgbanwe Iwu Ukwu ma nweta iwu nke ga-amanye idebe ụbọchị Sọnde aghọtaghị nke nta ihe ga-esi na ya pụta. Nsogbu ukwu adịkwalarị n’elu anyị.”
“But God’s servants are not to trust to themselves in this great emergency. 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. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.
“Ma ndị ohu Chineke ekwesịghị ịtụkwasị onwe ha obi n’ime nnukwu ihe mberede a. N’ọhụ ndị e nyere Aịzaịa, na Ịzikiel, na Jọn, anyị na-ahụ otú eluigwe si nwee njikọ chiri anya na ihe omume ndị na-eme n’elu ụwa, nakwa otú nlekọta Chineke si dị ukwuu n’ebe ndị na-eguzosi ike n’ihe nye Ya nọ. Ụwa anọghị n’enweghị onye ọchịchị. Atụmatụ ihe omume ndị na-abịa dị n’aka Onyenwe anyị. Ebube nke eluigwe ejidela akara aka mba dị iche iche, ya na kwa ihe gbasara nzukọ-Ya, n’aka Ya n’onwe Ya.
“We permit ourselves to feel altogether too much care, trouble, and perplexity in the Lord’s work. Finite men are not left to carry the burden of responsibility. We need to trust in God, believe in Him, and go forward. The tireless vigilance of the heavenly messengers, and their unceasing employment in their ministry in connection with the beings of earth, show us how God’s hand is guiding the wheel within a wheel. The divine Instructor is saying to every actor in His work, as He said to Cyrus of old: ‘I girded thee, though thou hast not known Me.’
“Anyi na-ekwe ka anyị nwee oke nchegbu, nsogbu, na mgbagwoju anya n’ọrụ Onyenweanyị. A hapụghị ụmụ mmadụ ndị nwere oke ka ha buru ibu ọrụ nke ibu ọrụ. Anyị kwesị ịtụkwasị Chineke obi, ikwere na Ya, ma gaa n’ihu. Nlekọta anya na-adịghị ada mba nke ndị ozi eluigwe, na ọrụ ha na-adịghị akwụsị akwụsị n’ozi ha n’ihe metụtara ndị bi n’ụwa, na-egosi anyị otú aka Chineke si edu wiil dị n’ime wiil. Onye Nkụzi nke eluigwe na-asị onye ọ bụla na-arụ ọrụ Ya, dịka O kwuru na Sairọs n’oge ochie: ‘Ekekwasịwom gị ike, ọ bụ ezie na ị maghị M.’”
“In Ezekiel’s vision God had His hand beneath the wings of the cherubim. This is to teach His servants that it is divine power that gives them success. He will work with them if they will put away iniquity and become pure in heart and life.
“N’ọhụụ Ịzikiel, Chineke nwere aka Ya n’okpuru nku ndị cherubim. Nke a bụ iji kụziere ndị odibo Ya na ọ bụ ike nke Chineke na-enye ha ihe ịga nke ọma. Ọ ga-arụkọ ọrụ na ha ma ọ bụrụ na ha ewepụ ajọ omume ma bụrụ ndị dị ọcha n’obi na n’ụzọ ndụ.”
“The bright light going among the living creatures with the swiftness of lightning represents the speed with which this work will finally go forward to completion. He who slumbers not, who is continually at work for the accomplishment of His designs, can carry forward His great work harmoniously. That which appears to finite minds entangled and complicated, the Lord’s hand can keep in perfect order. He can devise ways and means to thwart the purposes of wicked men, and He will bring to confusion the counsels of them that plot mischief against His people.
“Ìhè ahụ na-enwu gbaa nke na-agagharị n’etiti ndị ahụ dị ndụ, n’osiso dị ka àmụmà, na-anọchi anya ọsọ nke ọrụ a ga-esi n’ikpeazụ gaa n’ihu ruo mgbe e mezuru ya. Onye ahụ na-adịghị arahụ ụra, Onye nọgide na-arụ ọrụ mgbe niile maka mmezu nke nzube Ya, pụrụ ime ka nnukwu ọrụ Ya gaa n’ihu n’ụzọ kwekọrọ n’otu. Nke ahụ nke n’anya uche mmadụ nke nwere oke, nke ihe ya gbakọrọ agbakọ ma sie mgbagwoju anya, aka Onyenwe anyị pụrụ idobe n’usoro zuru okè. Ọ pụrụ ichepụta ụzọ na ihe ga-egbochi ebumnobi nke ndị ajọ omume, Ọ ga-emekwa ka ndụmọdụ nke ndị ahụ na-akpa nkata imebi ndị Ya bụrụ ihe mgbagwoju anya.”
“Brethren, it is no time now for mourning and despair, no time to yield to doubt and unbelief. Christ is not now a Saviour in Joseph’s new tomb, closed with a great stone and sealed with the Roman seal; we have a risen Saviour. He is the King, the Lord of hosts; He sitteth between the cherubim; and amid the strife and tumult of nations He guards His people still. He who ruleth in the heavens is our Saviour. He measures every trial. He watches the furnace fire that must test every soul. When the strongholds of kings shall be overthrown, when the arrows of God’s wrath shall strike through the hearts of His enemies, His people will be safe in His hands.” Testimonies, volume 5, 752–754.
“Ụmụnna, oge a abụghịzi oge maka iru újú na nkụda mmụọ, ọ bụghịkwa oge inye ohere nye obi abụọ na ekweghị ekwe. Kraịst abụghịzi ugbu a Onye Nzọpụta nọ n’ílì ọhụrụ Josef, nke e ji nnukwu nkume mechie ma were akara ndị Rom kpuchie ya; anyị nwere Onye Nzọpụta ahụ bilitere n’ọnwụ. Ọ bụ Eze, Onyenwe ndị agha; Ọ nọ ọdụ n’etiti ndị cherubim; ma n’etiti ọgụ na ọgba aghara nke mba dị iche iche Ọ ka na-echebe ndị Ya. Onye ahụ na-achị n’eluigwe bụ Onye Nzọpụta anyị. Ọ na-atụle ọnwụnwa ọ bụla. Ọ na-elekọta ọkụ nke ite-ọkụ ahụ nke ga-anwale mkpụrụobi ọ bụla. Mgbe a ga-akwatu ebe e wusiri ike nke ndị eze, mgbe akụ́ nke ọnụma Chineke ga-adụfuo n’obi ndị iro Ya, ndị Ya ga-adị nchebe n’aka Ya.” Testimonies, volume 5, 752–754.
Ezekiel represents the candidates to be among the one hundred and forty-four thousand, and line upon line his experience in the sanctuary aligns with Isaiah’s and John’s experience within the sanctuary. We are now in the temple test, the second of the three tests that seals the one hundred and forty-four thousand. That period is the purification accomplished by the Messenger of the Covenant in fulfillment of Malachi three. The purification process of three tests, is Malachi’s fiery “furnace” “that must test every soul.” When the third angel arrived on October 22, 1844 the Messenger of the Covenant suddenly came to His temple and led the wise virgins of that history into the Most Holy Place, in order to seal His faithful, but the virgins of that history rebelled, and by 1856 the Philadelphian Millerite movement had changed unto the Laodicean Millerite movement and in 1863 became the Laodicean Seventh-day Adventist church.
Ezikiel na-anọchi anya ndị a na-akwadebe ịbụ ndị otu narị puku iri anọ na anọ ahụ, ma n’ahịrị n’ahịrị ahụmahụ ya n’ebe nsọ ahụ na-adakọ n’otu n’otu na ahụmahụ Aịzaya na nke Jọn n’ime ebe nsọ ahụ. Anyị nọ ugbu a n’ule ụlọ nsọ ahụ, nke bụ ule nke abụọ n’ime ule atọ ahụ nke na-akà akara ndị otu narị puku iri anọ na anọ ahụ. Oge ahụ bụ ime ka ọ dị ọcha nke Onye Ozi nke Ọgbụgba-ndụ na-arụzu n’ịmezu Malakaị atọ. Usoro ime ka ọ dị ọcha nke ule atọ ahụ bụ “ọkụ” Malakaị, “ọkụ-ọkụ” nke “ga-anwale mkpụrụ obi ọ bụla.” Mgbe mmụọ ozi nke atọ bịarutere na Ọktoba 22, 1844, Onye Ozi nke Ọgbụgba-ndụ bịara na mberede n’ụlọ nsọ Ya ma duru ndị amamihe na-amaghị nwoke nke akụkọ ihe mere eme ahụ banye n’Ebe Kachasị Nsọ, ka O wee kakwaa ndị Ya kwesịrị ntụkwasị obi akara, ma ndị na-amaghị nwoke nke akụkọ ihe mere eme ahụ nupụrụ isi, ma ruo n’afọ 1856 mmegharị Millerite nke Filadelfịa agbanweela bụrụ mmegharị Millerite nke Laodisia, ma n’afọ 1863 ọ ghọrọ ụka Seventh-day Adventist nke Laodisia.
The third angel who arrived suddenly on October 22, 1844 withdrew his presence in 1863, and then returned on September 11, 2001. Twenty-five years later the temple test that was typified by October 22, 1844 is now being repeated. Twenty-five is symbolically a prophetic tithe of two hundred and fifty, and two hundred and fifty is a symbol of the history represented in verses eleven to fifteen of Daniel eleven. Two hundred and fifty, and twenty-five is a wheel within the sanctuary vision of Ezekiel. Twenty-five is a symbol of the separation of the wise and the wicked in fulfillment of the three-step testing process that is represented in the work of purification that is accomplished by the Messenger of the Covenant.
Mmụọ-ozi nke atọ, onye bịara na mberede n’ụbọchị Ọktoba 22, 1844, wepụrụ ọnụnọ ya n’afọ 1863, ma mesịa laghachi na Septemba 11, 2001. Afọ iri abụọ na ise ka e mesịrị, ule ụlọ nsọ nke e jiri Ọktoba 22, 1844 gosipụta n’ụdị amụma ka a na-emegharị ugbu a. Iri abụọ na ise bụ, n’ihe nnọchianya amụma, otu ụzọ n’iri nke narị abụọ na iri ise; narị abụọ na iri ise bụkwa akara nke akụkọ ihe mere eme nke e gosipụtara n’amaokwu nke iri na otu ruo nke iri na ise nke Daniel iri na otu. Narị abụọ na iri ise, na iri abụọ na ise, bụ wheel dị n’ime ọhụụ ụlọ nsọ nke Ezekiel. Iri abụọ na ise bụ akara nke nkewa nke ndị amamihe na ndị ajọ omume, n’ime mmezu nke usoro ule nke nzọụkwụ atọ nke a nọchiri anya ya n’ọrụ nsacha nke Onye Ozi nke Ọgbụgba ndụ na-arụzu.
Matthew twenty-five contains three parables, and each parable identifies the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. The hope of God’s people represented in the chapter is that they might be a wise virgin in possession of the oil of the message of the midnight cry. Their hope is that they are judged a faithful servant in their stewardship of employing the special talents that were given them to manage in their personal probationary period. Their hope is that they are judged as a sheep of God’s pasture, seated upon His right side, and not a goat on his left. Twenty-five is a symbol of the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. Twenty-five is one of Ezekiel’s wheels.
Matiu iri abụọ na ise nwere ilu atọ, ilu nke ọ bụla na-akọwapụta nkewa nke ndị amamihe na ndị ajọ omume n’oge ịka akara nke puku narị anọ na iri anọ na anọ ahụ. Olileanya nke ndị Chineke nke a na-anọchi anya n’isi nke a bụ na ha wee bụrụ amaghị nwanyị nwere amamihe, nke nwere mmanụ nke ozi nke mkpu etiti abalị. Olileanya ha bụ na a ga-ekpe ha ikpe dị ka ohu kwesịrị ntụkwasị obi n’ọrụ nlekọta ha nke iji nkà pụrụ iche ndị ahụ e nyere ha rụọ ọrụ n’oge ule onwe ha. Olileanya ha bụ na a ga-ekpe ha ikpe dịka atụrụ nke ebe ịta nri Chineke, ndị e debere n’aka nri Ya, ọ bụghị dị ka ewu n’aka ekpe Ya. Iri abụọ na ise bụ akara nke nkewa nke ndị amamihe na ndị ajọ omume n’oge ịka akara nke puku narị anọ na iri anọ na anọ ahụ. Iri abụọ na ise bụ otu n’ime wheel Ezikiel.
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, n’afọ nke iri na anọ mgbe e tigburu obodo ahụ, n’otu ụbọchị ahụ ka aka nke Onyenwe anyị dịkwasịrị m, wee kpọga m n’ebe ahụ. Ezekiel 40:1.
The twenty-fifth year of captivity is represented by October 22, which is represented by the closing of a dispensational door. On October 22, 1844 a door was opened and a door was closed as two classes were separated.
Afọ nke iri abụọ na ise nke ndọrọ n’agha ka a na-anọchi anya ya site n’Ụbọchị Ọktoba 22, nke a na-anọchikwa anya site n’imechi ọnụ ụzọ nke nkesaoge amara. N’Ụbọchị Ọktoba 22, 1844, e meghere otu ọnụ ụzọ, e mechikwakwa otu ọnụ ụzọ, ka e kewara klaasị abụọ.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.
Dee degaara mmụọ-ozi nke nzukọ dị na Filadelfia, sị; Ihe ndị a ka Onye ahụ dị nsọ, Onye ahụ bụ eziokwu, Onye ahụ nwere mkpịsị ugodi Devid, Onye na-emepe, ọ dịghịkwa onye ọ bụla na-emechi; Onye na-emechi, ọ dịghịkwa onye ọ bụla na-emepe, na-ekwu; Amaara m ọrụ gị nile: lee, edobewom ụzọ e meghere emeghe n’ihu gị, nke ọ dịghị onye ọ bụla pụrụ imechi ya: n’ihi na i nwere ntakịrị ike, i debe-kwa-ra okwu m, ị gọnarịghịkwa aha m. Mkpughe 3:7, 8.
Christ tells the angel of Philadelphia that He knows their work, that He has set before the church of Philadelphia, an open door. That door is opened by “the key of David,” the key that is placed upon Eliakim.
Kraịst gwara mmụọ ozi nke Filadelfia na Ọ maara ọrụ ha, na O debeworị n’ihu nzukọ Kraịst nke Filadelfia ọnụ ụzọ meghere emepe. E ji “igodo Devid” meghee ọnụ ụzọ ahụ, bụ igodo e debere n’elu Eliakim.
And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:20–22.
Ọ ga-erukwa n’ụbọchị ahụ, na m ga-akpọ ọ̀dò m, bụ́ Eliakim nwa Hilkaya: M ga-eyikwasị ya uwe mwụda gị, were ihe-ọkiké gị mee ka ọ sie ike, ma nyefee ọchịchị gị n’aka ya: ọ ga-abụkwa nna nye ndị bi na Jerusalem, na nye ụlọ Juda. M ga-edobekwa mkpịsị ugodo nke ụlọ Devid n’ubu ya; otú a ka ọ ga-emepe, ma ọ dịghị onye ga-emechi; ọ ga-emechikwa, ma ọ dịghị onye ga-emepe. Aịsaịa 22:20–22.
The day that Eliakim is called, he is separated from wicked Shebna.
N’ụbọchị a kpọrọ Eliakim, e kewapụrụ ya n’ebe Shebna ajọ omume nọ.
Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. Isaiah 22:15–18.
Otú a ka Onye-nwe anyị, Chineke nke ụsụụ ndị agha, si kwuo, Gaa, jee gakwuru onye na-edebe akụ a, ya bụ Shebna, onye nọ n’isi ụlọ, sị ya, Gịnị ka i nwere ebe a? ònye kwa ka i nwere ebe a, na i were kpụrụ onwe gị ili n’ebe a, dịka onye na-akpụụrụ onwe ya ili n’elu, nke na-awara onwe ya ebe obibi n’ime nkume? Lee, Onye-nwe anyị ga-ebupụ gị n’ime ndọta siri ike, ọ ga-ekpuchikwa gị n’ezie. N’ezie, ọ ga-atụgharị gị ike, tụfuo gị dịka bọl n’ala sara mbara: n’ebe ahụ ka ị ga-anwụ, n’ebe ahụkwa ka ụgbọ-ịnyịnya nke ebube gị ga-abụ ihere nke ụlọ nke nna gị ukwu. Aịzaya 22:15–18.
The separation of the wise and foolish virgins that fulfilled the illustration of Shebna and Eliakim was fulfilled on October 22, 1844, and also in the twenty-fifth year of captivity of Jehoiachin which was October 22, 573 BC. In Ezekiel chapter eight the wicked within Adventism, represented by Jerusalem, are represented by twenty-five men bowing to the sun. The destruction of Jerusalem represents the Sunday law, which is also the waymark which ends the sealing time of the one hundred and forty-four thousand. That sealing time began on September 11, 2001, and Jesus is both the Alpha and Omega, so September 11, 2001 as the beginning of the sealing illustrates the end, at the Sunday law.
Nkewa nke ụmụ agbọghọ amamihe na ndị nzuzu nke mezuru ihe atụ nke Shebna na Eliakim mezuru n’October 22, 1844, ma mezukwakwa n’afọ nke iri abụọ na ise nke ndọta n’agha Jehoiachin, nke bụ October 22, 573 BC. N’isi nke asatọ nke Ezekiel, a na-anọchi anya ndị ajọ omume nọ n’ime Adventism, nke Jerusalem na-anọchi anya ha, site n’aka ndị ikom iri abụọ na ise na-akpọ isiala nye anyanwụ. Mbibi nke Jerusalem na-anọchi anya iwu Sunday, nke bụkwa ihe ịrịba ama nke na-emechi oge nke ịka akara nke puku mmadụ otu narị na iri anọ na anọ. Oge ahụ nke ịka akara malitere na September 11, 2001, ma Jizọs bụ ma Alfa ma Omega, ya mere September 11, 2001 dị ka mmalite nke ịka akara na-egosi ọgwụgwụ ya, n’oge iwu Sunday.
September 11, 2001 was typified by the Minneapolis meetings of 1888, for Sister White identifies that when the great buildings of New York came down at 9/11, Revelation 18:1–3 was fulfilled. At that time, as in 1888 she identified the angel of Revelation eighteen descended to lighten the earth with His glory. The rebellion of 1888 she aligned with the rebellion of Korah, Dathan and Abiram, who also had two hundred and fifty men of renown join in their apostasy. Two hundred and fifty rebels in the rebellion of Korah and his cohorts in the beginning history of ancient Israel typified the twenty-five men who were bowing to the sun at the ending of ancient Israel.
A kọwara Septemba 11, 2001 n’ụdị nnọchianya site n’ọgbakọ Minneapolis nke afọ 1888, n’ihi na Nwannaanyị White na-akọwa na mgbe nnukwu ụlọ ndị dị na New York dara n’oge 9/11, e mezuru Mkpughe 18:1–3. N’oge ahụ, dịka n’afọ 1888, ọ kọwara na mmụọ ozi nke Mkpughe iri na asatọ si n’eluigwe rịdata ime ka ụwa wee site n’ebube Ya mụọ ìhè. O jikọtara nnupụisi nke 1888 na nnupụisi Kora, Datan na Abiram, ndị kwa nwere narị mmadụ abụọ na iri ise ndị a ma ama sonyere ha n’ịdapụ n’ezi okwukwe ha. Ndị nnupụisi narị abụọ na iri ise ahụ n’nnupụisi Kora na ndị otu ya n’akụkọ mmalite nke Izrel oge ochie nọchiri anya ndị ikom iri abụọ na ise ahụ ndị na-akpọrọ anyanwụ isiala n’oge njedebe nke Izrel oge ochie.
Twenty-five leaders of Laodicean Adventism bowing at the Sunday law and two hundred and fifty at 9/11 sets forth the sealing time with the symbolism of twenty-five, (the symbol of the separation of the wise and wicked) to mark the beginning and ending of the sealing time. Whether it’s the two hundred and fifty rebels in the time of Moses, or the twenty-five men in Ezekiel chapter eight, or of Matthew chapter twenty-five’s three witnesses of the separation, or the twenty-fifth year of the captivity in Ezekiel forty; all the manifestations of the symbol of twenty-five, align with the three two hundred- and fifty-year periods that reached their conclusion in 207 BC, 313 and 2026 respectively.
Ndị-ndú iri abụọ na ise nke Adventizim Laodisia na-akpọ isi n’ihu iwu Ụbọchị Sọnde, na ndị narị abụọ na iri ise na 9/11, na-egosi oge nke ịkpọ akara, site n’akara amụma nke iri abụọ na ise, (akara nke nkewa nke ndị amamihe na ndị ajọ omume) iji gosi mmalite na njedebe nke oge nke ịkpọ akara. Ma ọ bụ ndị nnupụisi narị abụọ na iri ise n’oge Mozis, ma ọ bụ ndị ikom iri abụọ na ise nọ n’isi nke asatọ nke Ezekiel, ma ọ bụ ndị akaebe atọ nke nkewa dị na isi nke iri abụọ na ise nke Matiu, ma ọ bụ afọ nke iri abụọ na ise nke ndọta n’agha dị na Ezekiel iri anọ; ngosipụta niile nke akara iri abụọ na ise kwekọrọ na oge atọ nke narị afọ abụọ na iri ise nke rutere na njedebe ha n’afọ 207 T.K., 313 na 2026 n’usoro ha.
Twenty-five is an axle, so to speak, of twenty-five that brings all the lines of twenty-five into perfection. It becomes one of the prophetic keys of the kingdom given to Peter to bring clarity into the hidden history of verse forty. It has been repeatedly established on more than three witnesses that verses ten to fifteen of Daniel eleven represent a line that covers the history from 1989 unto the Sunday law, which is the hidden history of verse forty. The lion of the tribe of Judah is now unsealing the wheels of Ezekiel as He opens the hidden history that will finalize the message of the Midnight Cry of the latter days.
Iri abụọ na ise bụ, dị ka a pụrụ isi kwuo ya, otu axle nke iri abụọ na ise nke na-eweta ahịrị niile nke iri abụọ na ise n’izu oke. Ọ na-aghọ otu n’ime mkpịsị ugodi amụma nke alaeze e nyere Pita iji weta ìhè n’ime akụkọ ihe mere eme zoro ezo nke amaokwu iri anọ. E guzobeworị ya ugboro ugboro n’elu ihe karịrị ndị àmà atọ na amaokwu iri ruo iri na ise nke Daniel iri na otu na-anọchi anya otu ahịrị nke na-ekpuchi akụkọ ihe mere eme site n’afọ 1989 ruo n’iwu ụbọchị Sọnde, nke bụ akụkọ ihe mere eme zoro ezo nke amaokwu iri anọ. Ọdụm nke ebo Juda ugbu a na-ewepụ akara n’elu wiil ndị ahụ nke Ezekiel ka Ọ na-emepe akụkọ ihe mere eme zoro ezo nke ga-emecha ozi nke Mkpu Etiti Abalị nke ụbọchị ikpeazụ.
In the following articles we will continue to identify Ezekiel’s wheels that represent the complex interplay of men in the latter days. Ezekiel chapter one at the beginning of this article and the accompanying passage from Testimonies volume five set forth will be our continued point of reference as we proceed in the articles. When the wheels are set forth in their proper place, and with their proper intersections with the other wheels of prophetic history we will demonstrate that the three hundred and ninety-one years and fifteen days that empowered the first angel on August 11, 1840 is also represented by Ezekiel as three hundred and ninety years, connected with the one and a half years of the siege of Jerusalem; and that the arrival of this prophetic light identifies the lifting up of the ensign of the one hundred and forty-four thousand.
N’isiokwu ndị na-esonụ anyị ga-aga n’ihu ịmata wiil Ezikiel nke na-anọchi anya mgbagwoju mmekọrịta nke ndị mmadụ n’ụbọchị ikpeazụ. Isi nke mbụ nke Ezikiel, nke e debere ná mmalite nke isiokwu a, na akụkụ ya na-eso ya sitere na Testimonies, mpịakọta nke ise, ga-abụ ihe anyị ga na-ezo aka na ya ka anyị na-aga n’ihu n’isiokwu ndị a. Mgbe e debere wiil ndị ahụ n’ọnọdụ ha ziri ezi, nakwa n’ụzọ njikọta ha kwesịrị ekwesị na wiil ndị ọzọ nke akụkọ amụma, anyị ga-egosi na afọ narị atọ na iri itoolu na otu na ụbọchị iri na ise ahụ nke nyere mmụọ-ozi mbụ ike n’ụbọchị Ọgọọst 11, 1840, bụkwa ihe Ezikiel na-anọchi anya ya dịka afọ narị atọ na iri itoolu, nke ejikọtara na otu afọ na ọkara nke nnọchibido Jerusalem; nakwa na mbata nke ìhè amụma a na-akọwapụta ibuli ọkọlọtọ nke puku mmadụ otu narị na iri anọ na anọ ahụ.
July 27, 1299 unto 1337 represents thirty-eight years at the beginning of the one hundred and fifty years (five months) of Revelation nine, verse ten. That one hundred and fifty years connects with the three hundred and ninety-one years and fifteen days of verse fifteen. Thus, the beginning of the two periods, make up one line of prophecy which concluded in the fulfillment of the 1838 and 1840 prediction of Josiah Litch and marked the rising up and empowerment of the Millerite movement. That history at the beginning of Adventism, marks the rising up of the one hundred and forty-four thousand as an ensign in advance of the Sunday law. Thus, Ezekiel’s three hundred and ninety years, and one point five years (1.5) of Jerusalem’s siege marks the end of the line of prophecy that began in 1299.
Julaị 27, 1299 ruo 1337 na-anọchi anya afọ iri atọ na asatọ n’mmalite nke otu narị afọ iri ise (ọnwa ise) nke Mkpughe itoolu, amaokwu iri. Otu narị afọ iri ise ahụ jikọtara na afọ narị atọ na iri itoolu na otu na ụbọchị iri na ise nke amaokwu iri na ise. Ya mere, mmalite nke oge abụọ ahụ mejupụtara otu ahịrị amụma nke mechiri na mmezu nke amụma Josiah Litch nke 1838 na 1840, ma bụrụkwa ihe ama ama nke ibili elu na inye ike nye ngagharị Millerite. Akụkọ ihe mere eme ahụ n’mmalite nke Adventism na-akara ibili elu nke otu narị puku iri anọ na anọ dịka ọkọlọtọ tupu iwu Sọnde abịa. N’ihi ya, afọ narị atọ na iri itoolu nke Ezikiel, na otu ntụpọ afọ ise (1.5) nke nnọchibido Jerusalem, na-akara njedebe nke ahịrị amụma ahụ nke malitere na 1299.
It would be worthwhile to consider the passage from Testimonies, volume five in advance of the next article.
Ọ ga-abụ ihe bara uru ịtụle akụkụ ahụ sitere na Testimonies, mpịakọta nke ise, tupu isiokwu na-esote.