Ezekiel is identified as the “mourning prophet” for he is a symbol of the one hundred and forty-four thousand, who in chapter nine of his book are mourning (sighing and crying) for the abominations done in the land and in the church. In the passage from Testimonies we cited in the last article Sister White penned, “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.”
A na-akọwa Ezikiel dị ka “onye-amụma nke iru uju” n’ihi na ọ bụ ihe nnọchianya nke narị puku otu na iri anọ na anọ, ndị nọ n’isi nke itoolu nke akwụkwọ ya na-eru uju (na-asụ ude ma na-ebe ákwá) n’ihi arụ ndị ahụ jọgburu onwe ha e mere n’ala ahụ na n’ime ụka. N’akụkụ ahụ sitere na Testimonies anyị kpọtụrụ n’edemede gara aga, Sister White dere, sị, “Onye-amụma ahụ n’onwe ya bụ ọbịa n’ala ọzọ, ebe agụụ ọchịchị na-enweghị ókè na obi ọjọọ anụ ọhịa nọ n’oche kachasị elu. Ihe ndị ahụ ọ hụrụ ma nụ banyere ọchịchị aka ike na mmehie nke mmadụ mere ka mkpụrụ obi ya nwee nnukwu mwute, o wee ruo uju nke ukwuu ehihie na abalị.”
The one hundred and forty-four thousand are the “outcasts of Israel,” who were scattered, as represented by Ezekiel being taken into captivity. The sealing process represented in Ezekiel nine is the same as Revelation seven, and both those chapters are represented as taking place in the latter days.
Ndị puku iri na anọ na narị anọ na anọ bụ “ndị a chụpụrụ n’Izrel,” ndị a gbasasịrị, dị ka e si gosi ya n’ịkpọrọ Ezikiel n’agha n’ala ọzọ. Usoro nke ịkụ akara e gosiri n’Ezikiel isi nke itoolu bụ otu ihe ahụ dị na Mkpughe isi nke asaa, a na-egosikwa isiakwụkwọ abụọ ahụ dịka ihe na-eme n’ụbọchị ikpeazụ.
“This sealing of the servants of God is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.
“Akara a nke ndị ohu Chineke a bụ otu ihe ahụ e gosiri Ezikiel n’ọhụụ.” Testimonies to Ministers, 445.
From the throne, God directs the cherubim who in turn manage the wheels. Ezekiel was to understand from the vision that God was in control, even in the period when everything appeared to be in confusion. Sister White says “in like manner” after setting forth the structure of God on the throne, directing the cherubim who managed the affairs of earth, as she describes John in the sanctuary where Christ walked among the seven churches. Ezekiel and John are symbols of those who live in the sealing time of the one hundred and forty-four thousand who, as inspiration records, “The scenes to be enacted in our world are not yet even dreamed of.”
Site n’oche-eze, Chineke na-edu ndị cherubim, ndị na-achịkwa wiil ndị ahụ n’aka nke ha. Ekwesịrị ka Ezikiel ghọta site n’ọhụ ahụ na Chineke nọ n’ịchịkwa ihe niile, ọbụna n’oge mgbe ihe niile yiri ka ha nọ n’ọgbaaghara. Nwanneanyị White na-ekwu “n’ụzọ dị otu a” mgbe o kwuchara usoro nke Chineke n’oche-eze, na-edu ndị cherubim ndị na-elekọta ihe omume nke ụwa, dịka ọ na-akọwa Jọn n’ebe nsọ ebe Kraịst na-ejegharị n’etiti ụka asaa ahụ. Ezikiel na Jọn bụ ihe nnọchianya nke ndị ahụ na-adị ndụ n’oge nke ịkàrà akara nke otu narị na iri anọ na anọ puku ahụ, ndị, dịka mkpughe si dekọọ ya, “Ihe ndị a ga-eme n’ụwa anyị adịghị ọbụna abata n’uche nrọ mmadụ.”
Certainly when Sister White penned those words, those words were true, but in the sealing time they find their perfect fulfillment. Twenty years ago or so, would you have thought that what is now transpiring in the world in conjunction with the swarming of the locusts of Islam? Locusts as a symbol of Islam in chapter nine of Revelation includes the migration in nature of the Locusts of northern Africa. Those swarming locusts of Africa's migration path aligns with the geography that was taken over by Islam. Islam is descendant of Ishmael, and Ishmael’s mother was Hagar. Hagar means “flight” or “to flee.” In Arabic the name is usually rendered Hajar (هاجر), and it is connected to the same root that gives us Hijra (the migration/flight of Muhammad). The roots of Islam are associated with not only the swarming of locusts, but the roots include the meaning of migration. Did anyone ever dream that illegal immigration was a manifestation of the locust of Islam?
N’ezie, mgbe Nwanyị White dere okwu ndị ahụ, okwu ndị ahụ bụ eziokwu; ma n’oge nke ịkà akara, ha na-enweta mmezu ha zuru oke. Ihe dị ka afọ iri abụọ gara aga ma ọ bụ otú ahụ, ọ̀ ga-abụ na unu ga-echewo na ihe na-eme ugbu a n’ụwa, n’ihe metụtara ịgbakọ ọnụ nke igurube nke Islam, ga-eme? Igurube, dị ka ihe nnọchianya nke Islam n’isi nke itoolu nke Mkpughe, gụnyere ịkwaga nke igurube nke ugwu Afrika n’ụdị okike. Igurube ndị ahụ na-agbakọ ọnụ n’ụzọ mbugharị Afrika kwekọrọ na ọdịdị ala nke Islam jidere. Islam sitere n’ọmụmụ Ishmael, nne Ishmael bụkwa Hegar. Hegar pụtara “ịgbapụ” ma ọ bụ “ịla ọsọ.” N’asụsụ Arabik, a na-edekarị aha ahụ dị ka Hajar (هاجر), a na-ejikọkwa ya na otu mgbọrọgwụ ahụ nke na-enye anyị Hijra (mbugharị/ịgbapụ nke Muhammad). Mgbọrọgwụ nke Islam ejikọtaghị naanị na ịgbakọ ọnụ nke igurube, kama mgbọrọgwụ ndị ahụ gụnyekwara ihe pụtara mbugharị. Ò nwere onye ọbụla rọrọ nrọ na mbata ndị mmadụ n’enweghị iwu bụ ngosipụta nke igurube nke Islam?
Did anyone dream that the global communists would form an alliance with the Islamic hordes? Both Islam and the globalists dragon power ascend from the bottomless pit in Revelation 9/11 respectively, and the bottomless pit represents a manifestation of satanic power. Both of the current allies are instruments of Satan according to the Scriptures of truth.
Ọ̀ dị onye ọ bụla rọrọ nrọ na ndị Kọmunist zuru ụwa ọnụ ga-esoro ìgwè mmadụ Islam mepụta njikọ? Ma Islam ma ike dragọn nke ndị ụwa ọnụ na-arịpụta site n’olulu enweghi ngwụcha n’Mkpughe 9/11 n’otu n’otu, olu enweghi ngwụcha ahụkwa na-anọchi anya ngosipụta nke ike Setan. Dị ka Akwụkwọ Nsọ nke eziokwu si kwuo, ndị mmekọ abụọ a nke ugbu a bụ ngwá ọrụ Setan.
“‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.
“‘Mgbe ha ga-emezuo [na-emecha] àmà ha.’ Oge nke ndị àmà abụọ ahụ ga-ebu amụma yi uwe ákwà-nkpe gwụrụ na 1798. Ka ha na-abịaru nso n’ókè njedebe nke ọrụ ha n’ime ọchịchịrị, a ga-alụ agha imegide ha site n’ike ahụ a kọwara dịka ‘anụ ọhịa nke na-arịgo site n’olulu omimi.’ N’ọtụtụ mba dị na Europe, ike ndị na-achị n’Ụka na n’Ọchịchị, kemgbe ọtụtụ narị afọ, Setan ejirila ha chịkwaa site n’usoro papacy. Ma ebe a, a na-eme ka a hụ ngosipụta ọhụrụ nke ike Setan.” The Great Controversy, 268.
Sister White here identifies the arrival of socialism in the French Revolution period, while also noting that Satan also controls the papal power. The papal power also comes out of the bottomless pit in Revelation seventeen and in chapter nine of Revelation, Islam is the smoke which came from the bottomless pit. The point still remains; did inspiration truly mean, “The scenes to be enacted in our world are not yet even dreamed of?” Who dreamed that Islam would now be spread across Europe and now descending upon the Americas? Did you dream the locusts would be spread across the globe by the globalists of the United Nations, the European Union and the democratic party of the United States?
Nwannaanyị White ebe a na-akọwapụta mbata nke mmekọrịta mmadụ na ibe ya nke a na-akpọ socialism n’oge Mgbanwe Obodo France, ebe ọ na-arịbakwa ama na Setan na-achịkwa ike nke papacykwa. Ike papacy ahụkwa si n’olulu enweghị ngwụcha pụta na Mkpughe isi nke iri na asaa, ma n’isi nke itoolu nke Mkpughe, Alakụba bụ anwụrụ nke si n’olulu enweghị ngwụcha pụta. Isi okwu ahụ ka dịgide; ọ̀ bụ n’ezie na Mmụọ Nsọ pụtara, “Ihe ndị a ga-eme n’ụwa anyị ka a naghịdị arọ nrọ banyere ha”? Ònye rọrọ nrọ na Alakụba ga-agbasasị ugbu a n’ofe Europe ma ugbu a na-arịdata n’elu Amerịka? Ì rọrọ nrọ na ndị igurube ga-agbasasị n’ofe ụwa site n’aka ndị globalist nke United Nations, European Union, na Democratic Party nke United States?
Who dreamed that the educational institutions would be overcome by the communist and Islamic alliance that is now being paid for by tax dollars of citizens that never intended their tax dollars would be employed to destroy the nation supplying the tax dollars.
Ònye ka rọrọ nrọ na njikọ Kọmunist na nke Alakụba ga-emeri ụlọ ọrụ agụmakwụkwọ, bụ nke a na-akwụ ugbu a site n’ego ụtụ isi nke ụmụ amaala ndị na-atụghị anya na a ga-eji ego ụtụ isi ha bibie mba ahụ nke na-enye ego ụtụ isi ahụ.
Who dreamed Great Britain would promote an uphold white girls being gang raped, kidnapped and imprisoned and murdered by Islam? Many point out that fact the every communist system ever located in human history has been a complete failure, but the fruit of the socialism of Britain is as much a condemnation of socialism, as the failure of the system’s economic and political philosophies.
Ònye gaara arọ nrọ na Great Britain ga-akwalite ma kwado ka a na-edina ụmụ agbọghọ ọcha n’ìgwè, na-atọrọ ha, na-etinye ha n’ụlọ mkpọrọ, ma na-egbukwa ha n’aha Islam? Ọtụtụ ndị na-akọwapụta eziokwu ahụ na usoro kọmunist ọ bụla e guzobeworo n’akụkọ ihe mere eme nke mmadụ abụrụla ọdịda zuru ezu; ma mkpụrụ nke soshalizim Britain bụkwa ikpe mara soshalizim n’otu aka ahụ ọdịda nke nkà ihe ọmụma akụ na ụba na ndọrọ ndọrọ ọchịchị nke usoro ahụ si bụrụ ya.
Who would have dreamed that the merchants of the earth would be allowed to introduce poisons to accomplish mass murder of over seventeen million people?
Ònye gaara eche n’echiche na a ga-ekwe ka ndị na-azụ ahịa nke ụwa webata nsi iji mee ogbugbu mmadụ n’ìgwè nke gafere nde mmadụ iri na asaa?
Who dreamed men such as George Soros, Bill Gates and Anthony Fauci would be allowed to accomplish their demonic deeds of evil with absolutely no consequences?
Ònye rọrọ nrọ na a ga-ekwe ka ndị mmadụ dị ka George Soros, Bill Gates na Anthony Fauci mezuo omume ọjọọ ha nke ndị mmụọ ọjọọ n’enweghị nsonaazụ ọbụla?
When Sister White stated the scenes enacted would not be dreamed about, she did so in the context of the sealing time of the one hundred and forty-four thousand. She was following her comments on Christ warning in Matthew twenty-four where she recorded, “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.”
Mgbe Nwanyị White kwuru na a gaghị ewere ihe ndị a ga-eme dị ka nrọ, o kwuru nke a n’ihe gbasara oge nke ịkàrà akara nke otu narị puku na iri anọ na anọ. Ọ na-aga n’ihu n’ihe ọ na-ekwu banyere ịdọ aka ná ntị nke Kraịst n’ime Matiu iri abụọ na anọ ebe ọ dere, “Nkuzi ndị a bụ maka uru anyị. Anyị kwesịrị ịkwadobe okwukwe anyị n’ebe Chineke nọ, n’ihi na e nwere oge dị n’ihu anyị nke ga-anwale mkpụrụobi mmadụ. Kraịst, n’elu Ugwu Oliv, kọwara ikpe ndị ahụ dị egwu nke ga-ebute ọbịbịa Ya nke abụọ ụzọ.”
The lessons she had just referred to were the illustrations of both Ezekiel and John in the sanctuary learning to understand that God is in control of all things. In the confusion and rebellion that is now under way, a confusion and rebellion that will only escalate as history moves forward, those who are God’s messengers, as represented by not only Ezekiel and John in the temple, but also Isaiah will only navigate the history in a fashion that glorifies the Lord if they understand that even the things we never dreamed of are still under the control of God.
Ihe ọmụmụ ndị ahụ ọ kpọtụrụrịrị bụ ihe oyiyi nke ma Ịzikiel ma Jọn n’ebe nsọ, na-amụta ịghọta na Chineke nọ n’aka ijikwa ihe niile. N’etiti mgbagwoju anya na nnupụisi nke na-aga n’ihu ugbu a, mgbagwoju anya na nnupụisi nke ga na-akawanye njọ naanị ka akụkọ ihe mere eme na-aga n’ihu, ndị bụ ndị ozi Chineke, dịka e sere ha anya ọ bụghị naanị na Ịzikiel na Jọn n’ụlọ nsọ, kama kwa na Aịsaịa, ga-enwe ike ịgabiga n’akụkọ ihe mere eme n’ụzọ nke na-enye Onyenwe anyị otuto naanị ma ọ bụrụ na ha aghọta na ọbụna ihe ndị anyị na-atụghị nrọ ọ bụla banyere ha ka nọkwa n’okpuru ọchịchị Chineke.
Those wheels intersecting the other wheels include the events that were never dreamed of, and they are the events that transpire in the sealing time that began on 9/11. The lessons that are to be learned are only learned by those who by faith enter into the Most Holy Place and see Christ and His light shining from the Ark. When that glory is viewed as represented by Daniel in chapter ten, the class that is benefitted from the light is separated from those who fled from the vision.
Ụkwụ ndị ahụ na-agafe n’etiti ụkwụ ndị ọzọ gụnyere ihe omume ndị a na-atụghị anya ha ọbụna n’echiche, ma ha bụkwa ihe omume ndị na-eme n’oge nke ịkà akara ahụ nke malitere na 9/11. Nkuzi ndị kwesịrị ịmụ bụ naanị ndị ahụ na-amụta ha bụ ndị site n’okwukwe na-abanye n’Ebe Kachasị Nsọ ma hụ Kraịst na ìhè Ya ka ọ na-enwu site n’elu Igbe ahụ. Mgbe a na-ahụ ebube ahụ dịka Daniel nọchiri ya anya n’isi nke iri, a na-ekewapụ òtù ahụ nke ìhè ahụ baara uru n’aka ndị gbapụrụ n’ihu ọhụụ ahụ.
And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:7.
Mụ onwe m, Daniel, naanị m hụrụ ọhụụ ahụ; n’ihi na ndị ikom ndị nọnyere m ahụghị ọhụụ ahụ; ma oke ịma jijiji dakwasịrị ha, nke mere na ha gbapụrụ zoo onwe ha. Daniel 10:7.
There is much more to be derived from the passage in the previous article, but we will address a wheel as we close this article. We have noted in the last article the symbolism of the number twenty-five and before that we spent time on the number thirty. The light from the book of Ezekiel is not simply symbolic numbers, but it is worthwhile to first familiarize ourselves with some of those numerical symbols before beginning to bring some clarity out of the confusion.
E nwere ọtụtụ ihe ọzọ a ga-enweta n’akụkụ Akwụkwọ Nsọ ahụ e kwuru n’isiokwu gara aga, ma anyị ga-atụle otu wheel ka anyị na-emechi isiokwu a. Anyị achọpụtala n’isiokwu ikpeazụ ihe nnọchianya nke ọnụọgụgụ iri abụọ na ise, ma tupu nke ahụ, anyị were oge tụlee ọnụọgụgụ iri atọ. Ìhè nke si n’akwụkwọ Ezikiel apụta abụghị naanị ọnụọgụgụ nnọchianya, ma ọ bara uru ka mmadụ buru ụzọ mara ụfọdụ n’ime ihe nnọchianya ọnụọgụgụ ndị ahụ nke ọma tupu amalite iweta ụfọdụ nghọta doro anya site n’etiti ọgba aghara ahụ.
Seventeen
Iri na Asaa
The three two-hundred and fifty-year prophecies identify a seventeen-year period that begins at the end of the history of the church of Smyrna. From 313 to 330, seventeen years typify the setting up of the image of the beast.
Amụma atọ nke afọ narị abụọ na iri ise na-akọwapụta oge afọ iri na asaa nke na-amalite na njedebe nke akụkọ ihe mere eme nke nzukọ-nsọ nke Smaina. Site n’afọ 313 ruo n’afọ 330, afọ iri na asaa na-anọchite anya iguzobe onyinyo nke anụ ọhịa ahụ.
The two hundred and fifty years that began in 457 BC ended in 207 BC, seven years after the battle of Raphia and ten years before the battle of Panium. From Raphia to Panium was seventeen years, and it represents the hidden history of verse forty as set forth in verses eleven through fifteen of Daniel eleven.
Afọ narị abụọ na iri ise ahụ nke malitere na 457 T.K. bịara na njedebe na 207 T.K., afọ asaa mgbe agha Raphia gasịrị, na afọ iri tupu agha Panium. Site na Raphia ruo Panium bụ afọ iri na asaa, ma nke a na-anọchi anya akụkọ ihe mere eme zoro ezo nke amaokwu nke iri anọ dịka e si kọwaa ya n’amaokwu nke iri na otu ruo nke iri na ise nke Daniel isi nke iri na otu.
Ptolemy IV Philopator (also known as Ptolemy IV) was the ruler who won the Battle of Raphia in 217 BC. He reigned as king (and pharaoh) of Ptolemaic Egypt from 221 BC to 204 BC, thus he reigned for seventeen years. He began his reign before the battle of Raphia, but died before the battle of Panium.
Ptolemy IV Philopator (a makwaara ya dika Ptolemy IV) bụ onye ọchịchị ahụ nke meriri n’Agha Raphia n’afọ 217 T.K. Ọ chịrị dịka eze (na Fero) nke Ijipt Ptolemaic site n’afọ 221 T.K. ruo n’afọ 204 T.K.; ya mere, ọ chịrị afọ iri na asaa. Ọ malitere ọchịchị ya tupu Agha Raphia, ma ọ nwụrụ tupu Agha Panium.
The battle of Raphia representing the Ukrainian War began in 2014 when the United States brought about a color revolution in the Ukraine. Ptolemy IV, the king of the south typifies Vladimir Putin, who began his reign in 2000, the year before the sealing of the one hundred and forty-four thousand in 2001 began. As with Ptolemy, Putin began to reign before the Ukrainian war, typified by the battle of Raphia beginning in 2014. Before Panium Putin, as typified by Ptolemy is removed. Putin began to reign in 2000, thus aligning with the beginning of the sealing time that began the next year in 2001. Seventeen symbolic years as represented by Ptolemy identifies the period Putin reigns, and he does so during the sealing time.
Agha Raphia nke na-anọchi anya Agha Ukraine malitere n’afọ 2014 mgbe United States kpatara mgbanwe agba na Ukraine. Ptolemy nke anọ, eze nke ndịda, na-anọchi anya Vladimir Putin, onye malitere ọchịchị ya n’afọ 2000, bụ afọ tupu ịkàrà nke puku narị anọ na iri anọ na anọ amalite n’afọ 2001. Dị ka o mere n’ihe banyere Ptolemy, Putin malitere ịchị tupu agha Ukraine, nke agha Raphia malitere n’afọ 2014 na-anọchi anya ya. Tupu Panium, a ga-ewepụ Putin, dịka Ptolemy si bụrụ ihe atụ ya. Putin malitere ịchị n’afọ 2000, si otu a kwekọọ na mmalite oge ịkàrà nke malitere n’afọ na-esote ya, 2001. Afọ iri na asaa nke ihe nnọchianya, dịka Ptolemy siri nọchite anya ya, na-akọwa oge Putin ga-achị, ọ na-emekwa nke a n’oge ịkàrà.
Trump represented by the conclusion of the two hundred and fifty years that began in 457 BC is located in the same hidden history as Putin, a history that is seventeen years long beginning at the battle of Raphia. The dragon (Putin) and false prophet (Trump) are located within the hidden history. In that history the beast, represented as “the robbers of thy people” symbolizing the papal power is located at the end of the seventeen years from Raphia to Panium.
Trump, nke njedebe nke afọ narị abụọ na iri ise ahụ nke malitere na 457 BC nọchiri anya ya, dị n’ime otu akụkọ ihe mere eme zoro ezo ahụ dịka Putin, bụ akụkọ ihe mere eme nke ogologo ya bụ afọ iri na asaa malite na agha Raphia. Dragọn ahụ (Putin) na onye amụma ụgha ahụ (Trump) dị n’ime akụkọ ihe mere eme zoro ezo ahụ. N’ime akụkọ ihe mere eme ahụ, anụ ọhịa ahụ, nke e gosiri dịka “ndị ohi nke ndị gị” nke na-anọchi anya ike papacy, dị na njedebe nke afọ iri na asaa ahụ site na Raphia ruo Panium.
The year 321 represents the Sunday law in the United States, and 321 is located within a seventeen-year period from the Edict of Milan in 313 unto the division of the empire in 330.
Afọ 321 na-anọchite anya iwu ụbọchị Sọnde n’ime United States, ma 321 dị n’ime oge afọ iri na asaa sitere na Iwu Milan na 313 ruo n’ịkewa alaeze ukwu ahụ na 330.
The history represented from Josiah’s Great Passover as it is called, begins the seventeenth Jubilee cycle of the Jews. From Josiah’s Passover, which is the greatest revival in the Old Testament unto October 22, represents the Millerite history from August 11, 1840 unto October 22, 1844, but more importantly it represents the history of 9/11 unto the Sunday law. The sealing time of the one hundred and forty-four thousand is represented by the seventeenth Jubilee cycle from Josiah unto October 22. Seventeen is a symbol associated with the major events of the sealing time, and the number seventeen is a point where Ezekiel’s wheels intersect.
Akụkọ ihe mere eme a na-anọchi anya ya site n’Ememme Ngabiga Ukwu Josaya, dịka a na-akpọ ya, na-amalite okirikiri Jubili nke iri na asaa nke ndị Juu. Site n’Ememme Ngabiga Josaya, nke bụ mgbake kasị ukwuu n’Agba Ochie, ruo October 22, na-anọchi anya akụkọ ihe mere eme nke ndị Millerite site n’August 11, 1840 ruo October 22, 1844; ma nke ka mkpa, ọ na-anọchi anya akụkọ ihe mere eme site na 9/11 ruo n’iwu Sọnde. Oge nke ịkachi akara nke otu narị puku iri anọ na anọ na-anọchi anya ya site n’okirikiri Jubili nke iri na asaa site n’oge Josaya ruo October 22. Iri na asaa bụ akara a na-ejikọta na ihe omume ndị bụ isi nke oge ịkachi akara ahụ, ma ọnụọgụ iri na asaa bụ ebe wiil Izikiel na-ezukọ.
In the hidden history of verse forty of Daniel, as represented in verses ten through fifteen of the same chapter the dragon is associated with the number “17” by Ptolemy’s reign. The history of verses eleven’s battle of Raphia unto verse fifteen’s battle of Raphia is “17” years. That history places Donald Trump in the middle of the seventeen years represented by those two battles. The image of the beast that is formed and set up by Trump in the United States is represented by “17” years from 313 to 330. In verse one of chapter one Ezekiel is in the thirtieth year of the “17th” Jubilee cycle. Did you ever dream that the number seventeen represented one of the wheels Ezekiel saw in the Most Holy Place?
N’akụkọ ihe mere eme zoro ezo nke amaokwu nke iri anọ nke Daniel, dịka e si gosi ya n’amaokwu nke iri ruo nke iri na ise nke otu isi ahụ, a na-ejikọta dragọn ahụ na ọnụọgụ “17” site n’oge ọchịchị Ptolemy. Akụkọ ihe mere eme sitere n’agha Raphia nke amaokwu nke iri na otu ruo n’agha Raphia nke amaokwu nke iri na ise bụ afọ “17”. Akụkọ ihe mere eme ahụ na-etinye Donald Trump n’etiti afọ iri na asaa ahụ e ji agha abụọ ahụ nọchite anya. A na-anọchi anya oyiyi nke anụ ọhịa ahụ, nke Trump kpụrụ ma guzobe na United States, site n’afọ “17” site na 313 ruo 330. N’amaokwu mbụ nke isi nke mbụ, Ezekiel nọ n’afọ nke iri atọ nke okirikiri Jubili nke “17”. Ị hụtụla nrọ na ọnụọgụ iri na asaa nọchiri anya otu n’ime wheel ndị ahụ Ezekiel hụrụ n’Ebe Kachasị Nsọ?
Ezekiel is a symbol of those during the sealing time who have by faith entered into the Most Holy Place. They are Peter’s priests.
Ezikiel bụ ihe nnọchianya nke ndị ahụ n’oge a na-eme akara, bụ́ ndị site n’okwukwe abanyeworola n’ebe Kachasị Nsọ. Ha bụ ndị nchụàjà Pita.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Unu onwe-unu kwa, dika nkume di ndu, ka a na-ewuli unu ka unu buru ulo ime mmuo, ndi nchụ-aja di nsọ, ka unu we n’achu aja ime mmuo, nke anabatara n’ihu Chineke site n’aka Jisus Kraist. 1 Pita 2:5.
They have been commissioned to present a message to God’s former covenant people who are then being passed by, though they are forewarned God’s former covenant people will not see or hear.
E nyewo ha ozi ka ha wetara ndị bụbu ndị nke ọgbụgba ndụ Chineke ozi, ndị a na-agabiga n’oge ahụ, n’agbanyeghị na a dọrọ ha aka ná ntị tupu oge eruo na ndị bụbu ndị nke ọgbụgba ndụ Chineke agaghị ahụ ma ọ bụ nụ.
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. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Ezekiel 3:3–9.
Ọ si m, Nwa nke mmadụ, mee ka afọ gị rie, jupụtakwa eriri afọ gị n’akwụkwọ mpịakọta a nke m na-enye gị. Mgbe ahụ, m riri ya; ọ dịkwa m n’ọnụ dị ka mmanụ aṅụ n’ịtọ ụtọ ya. Ọ si m, Nwa nke mmadụ, gawa, jee n’ụlọ Izrel, were okwu m gwa ha. N’ihi na e zigaghị gị n’ebe ndị nwere okwu mba ọzọ na asụsụ siri ike nọ, kama n’ụlọ Izrel; ọ bụghịkwa n’ebe ọtụtụ ndị nwere okwu mba ọzọ na asụsụ siri ike nọ, ndị ị na-apụghị ịghọta okwu ha. N’ezie, a sị na m zigaara gị ha, ha gaara ege gị ntị. Ma ụlọ Izrel agaghị ege gị ntị; n’ihi na ha agaghị ege m ntị: n’ihi na ụlọ Izrel dum bụ ndị isi-ike na ndị obi-ike. Lee, emewo m ka ihu gị sie ike imegide ihu ha, meekwa ka ọkpọiso gị sie ike imegide ọkpọiso ha. Dị ka diamond nke siri ike karịa nkume ọku ka m meworo ọkpọiso gị: atụla ha egwu, ekwekwala ka ihu ha mee ka i daa mba, ọ bụ ezie na ha bụ ụlọ nnupụisi. Ezekiel 3:3–9.
Ezekiel is directed to proclaim a message to the former covenant people as represented by the Protestants of Millerite history and the Laodicean Seventh-day Adventist church in the latter days. If he refuses to proclaim the message the blood of those left unwarned will be upon him.
A na-enye Ezikiel iwu ikwusa ozi nye ndị bụbu ndị ọgbụgba ndụ ahụ, ndị ndị Protestant nke akụkọ ihe mere eme Millerite na chọọchị Seventh-day Adventist nke Laodisia n’ụbọchị ikpeazụ nọchiri anya. Ọ bụrụ na ọ jụ ikwusa ozi ahụ, ọbara nke ndị a hapụrụ n’enweghị ịdọ aka ná ntị ga-adị n’isi ya.
Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me. When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul. Again, When a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand. Nevertheless if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul. Ezekiel 3:17–21.
Nwa nke mmadụ, emewo m ka ị bụrụ onye nche nye ụlọ Izrel: ya mere nụrụ okwu si n’ọnụ m pụta, ma si n’aka m dọọ ha aka ná ntị. Mgbe m sịrị onye ajọ omume, Ị ga-anwụ n’ezie; ma ị dọghị ya aka ná ntị, ma ọ bụkwanụ kwuo iji dọọ onye ajọ omume aka ná ntị ka ọ si n’ụzọ ajọ ya laghachi, iji zọpụta ndụ ya; otu onye ajọ omume ahụ ga-anwụ n’ajọ omume ya; ma ọbara ya ka m ga-achọ n’aka gị. Ma ọ bụrụ na ị dọọ onye ajọ omume aka ná ntị, ma ọ laghachighị n’ajọ omume ya, ma ọ bụ n’ụzọ ajọ ya, ọ ga-anwụ n’ajọ omume ya; ma ị azọpụtala mkpụrụ obi gị. Ọzọkwa, mgbe onye ezi omume si n’ezi omume ya chigharia, ma mee ajọ omume, m tinyeekwa ihe ịsụ ngọngọ n’ihu ya, ọ ga-anwụ: n’ihi na ị dọghị ya aka ná ntị, ọ ga-anwụ na mmehie ya, a gaghịkwa echeta ezi omume ya ndị o mere; ma ọbara ya ka m ga-achọ n’aka gị. Otú ọ dị, ọ bụrụ na ị dọọ onye ezi omume aka ná ntị ka onye ezi omume ahụ ghara ime mmehie, ma ọ naghị eme mmehie, ọ ga-adị ndụ n’ezie, n’ihi na a dọrọ ya aka ná ntị; gị onwe gị kwa azọpụtala mkpụrụ obi gị. Ezikiel 3:17–21.
In the first ‘eleven’ chapters of Ezekiel, he is shown the destruction of Jerusalem, illustrated by the visions by the river Chebar, the plain and Jerusalem. He is commissioned to proclaim a warning of the impending judgment upon Jerusalem. The warning message of the impending judgment upon Jerusalem is the warning given first to the Laodicean Seventh-day Adventist church. The warning identifies the judgment and rejection of God’s people in Jerusalem who do not possess the seal of God. The warning typified by Ezekiel is the warning of the soon-coming Sunday law.
N’ime isi nke mbụ iri na otu nke Ezikiel, e gosiri ya mbibi Jerusalem, nke e ji ọhụụ ndị dị n’akụkụ osimiri Keba, n’ala dị larịị na na Jerusalem kọwaa. E nyere ya ọrụ ikwusa ịdọ aka ná ntị banyere ikpe na-abịanụ n’elu Jerusalem. Ozi ịdọ aka ná ntị banyere ikpe ahụ na-abịanụ n’elu Jerusalem bụ ịdọ aka ná ntị e nyere mbụ ụka Adventist Ụbọchị nke Asaa nke Laodisia. Ịdọ aka ná ntị ahụ na-akọwapụta ikpe na ịjụ ndị nke Chineke nọ na Jerusalem, ndị na-enweghị akara nke Chineke. Ịdọ aka ná ntị nke Ezikiel nọchiri anya ya n’ụdị amụma bụ ịdọ aka ná ntị banyere iwu Ụka ka e debe ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya.
In those first eleven chapters where these truths are set forth, Ezekiel is made dumb, and only speaks thereafter when God specifically opens his mouth, and this continues until the destruction of Jerusalem, when he again can speak.
N’ime isi iri na otu mbụ ahụ ebe e kpughere eziokwu ndị a, e mere ka Ezikiel bụrụ onye ogbi, ọ naghịkwa ekwu okwu ma e wezụga mgbe Chineke meghere ọnụ ya kpọmkwem; nke a wee gara n’ihu ruo mgbe mbibi nke Jerusalem, mgbe ọ ga-ekwekwa ọzọ ikwu okwu.
Then the spirit entered into me, and set me upon my feet, and spake with me, and said unto me, Go, shut thyself within thine house. But thou, O son of man, behold, they shall put bands upon thee, and shall bind thee with them, and thou shalt not go out among them: And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they are a rebellious house. But when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord God; He that heareth, let him hear; and he that forbeareth, let him forbear: for they are a rebellious house. Ezekiel 3:24–27.
Mgbe ahụ, Mmụọ ahụ batara n’ime m, guzobe m n’ụkwụ m abụọ, gwa m okwu, sị m, Gaa, kpọchie onwe gị n’ime ụlọ gị. Ma gị onwe gị, nwa nke mmadụ, lee, ha ga-atụkwasị gị agbụ, were ha kee gị, ị gaghịkwa apụ n’etiti ha: M ga-emekwa ka ire gị rapara n’elu ọnụ gị, ka ị bụrụ onye ogbi, ghara ịbụkwa onye na-abara ha mba: n’ihi na ha bụ ụlọ nnupụisi. Ma mgbe m gwara gị okwu, M ga-emepe ọnụ gị, ị ga-asịkwa ha, Otu a ka Onyenwe anyị Chineke kwuru; onye na-anụ, ya nụ; onye jụkwara, ya jụ: n’ihi na ha bụ ụlọ nnupụisi. Ezikiel 3:24–27.
When Jerusalem fell, Ezekiel could once again speak.
Mgbe Jerusalem dara, Ezikiel nwere ike ikwu okwu ọzọ.
And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. Now the hand of the Lord was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Ezekiel 33:21, 22.
O wee ruo n’afọ nke iri na abụọ nke ndọta anyị n’agha, n’ọnwa nke iri, n’ụbọchị nke ise nke ọnwa ahụ, na otu onye gbapụrụ site na Jerusalem bịakwutere m, sị, E tigburu obodo ahụ. Ugbu a aka Onyenwe anyị dịkwasịrị m n’anyasị, tupu onye ahụ gbapụrụ bịaruo; O mepekwara ọnụ m ruo mgbe ọ bịakwutere m n’ụtụtụ; e mepere ọnụ m, ma abụghị mzi onye ogbi. Ezekiel 33:21, 22.
The fall of Jerusalem represents the fall of the Laodicean Seventh-day Adventist church in the latter days. That fall occurs while those who were sealed in Jerusalem in chapter nine are then lifted up as the church triumphant. The Laodicean’s within Jerusalem are taken out, and the one hundred and forty-four thousand are lifted up as the kingdom of glory is established. That kingdom of glory was typified by the establishment of the kingdom of grace at the cross. The kingdom of grace at the cross aligns with the kingdom of glory at the Sunday law, and those two kingdoms are placed into the sequence of prophetic history located in the book of Ezekiel. The first eleven chapters, when Ezekiel is placed within the context of the sanctuary is about the purification of God’s church as His people change from the church militant, that is defined as being made up of wheat and tares, into the church triumphant, that is made up of the wheat offering of Pentecost.
Ọdịda nke Jerusalem na-anọchite anya ọdịda nke ụka Seventh-day Adventist nke Laodisia n’ụbọchị ikpeazụ. Ọdịda ahụ na-eme n’oge ndị ahụ e mere akara n’elu ha na Jerusalem n’isi nke itoolu ka e mechara ebuli ha elu dịka ụka nke na-emeri emeri. A na-ewepụ ndị Laodisia nọ n’ime Jerusalem, a na-ebulikwa otu narị puku iri anọ na anọ puku elu ka alaeze nke ebube na-eguzobe. E gosipụtara alaeze ahụ nke ebube n’ụdị site n’iguzobe alaeze nke amara n’elu obe. Alaeze nke amara n’elu obe kwekọrọ na alaeze nke ebube n’oge iwu ụbọchị Sọnde, a na-etinyekwa alaeze abụọ ahụ n’usoro akụkọ ihe mere eme amụma nke dị n’akwụkwọ Ezekiel. Isi nke mbụ ruo nke iri na otu, mgbe a na-etinye Ezekiel n’ime ọnọdụ nke ebe nsọ, bụ banyere ime ka ụka Chineke dị ọcha ka ndị Ya na-agbanwe site n’ụka agha, nke a kọwara dịka nke e ji ọka wit na ahịhịa ọjọọ mejupụtara, banye n’ụka nke na-emeri emeri, nke e ji onyinye ọka wit nke Pentikọst mejupụtara.
And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. Ezekiel 21:25–27.
Ma gị onwe gị, onye isi Izrel rụrụ arụ, onye ajọ omume, onye ụbọchị ya bịaruteworị, mgbe ajọ omume ga-eru ọgwụgwụ, otu a ka Onye-nwe Chineke kwuru: Wepụ okpu eze, wepụkwa okpueze ahụ: ihe a agaghị adịkwa otu ọ dịbu: bulie onye dị ala, wedakwa onye dị elu. Aga m akwatu ya, akwatu ya, akwatu ya: ọ gaghị adịkwa ọzọ, ruo mgbe onye o kwesịrị ya ga-abịa; m ga-enye ya ya. Ezikiel 21:25–27.
Zedekiah was the final king of Judah, and he is the “wicked prince of Israel, whose day is come” in the verses. Nebuchadnezzar was about to take Jerusalem and Zedekiah’s crown was to be removed by Babylon who would be overturned by the Medes and Persians, who would in turn be overturned by the Greeks, who would be overturned by Rome. The third overturning arrives at Rome, which is the history when the King “whose right it is” will receive the crown of the kingdom of grace at the setting up of that kingdom at the cross.
Zedekaya bụ eze ikpeazụ nke Juda, ọ bụkwa ya bụ “onye-isi ajọ omume nke Izrel, onye ụbọchị ya abịala” a kpọrọ n’amaokwu ndị ahụ. Nebukadneza dị njikere ịnapụta Jerusalem, a ga-ewepụkwa okpueze Zedekaya site n’aka Babilọn, nke ndị Midia na ndị Peasia ga-akwatu; ndị Grik ga-akwatu ha n’aka nke ha; Rom ga-emesịa kwatuo ndị Grik. Nkpuatu nke atọ rutere na Rom, nke bụ akụkọ ihe mere eme mgbe Eze ahụ “onye ọ bụ ikike ya” ga-anata okpueze nke alaeze amara n’ịtọlite alaeze ahụ n’obe.
“To the ‘profane wicked prince’ had come the day of final reckoning. ‘Remove the diadem,’ the Lord decreed, ‘and take off the crown.’ Not until Christ Himself should set up His kingdom was Judah again to be permitted to have a king. ‘I will overturn, overturn, overturn, it,’ was the divine edict concerning the throne of the house of David; ‘and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:25–27.” Prophets and Kings, 451.
“Nye ‘onye-isi ajọ omume nke emerụrụ emerụ’ ụbọchị nke ikpeazụ ịza ajụjụ abịawo. ‘Wepụ okpu eze nchụ-àjà ahụ,’ ka Onyenwe anyị nyere n’iwu, ‘werekwa okpueze ahụ pụọ.’ Ọ bụghị ruo mgbe Kraịst N’onwe Ya ga-eme ka alaeze Ya guzobe ka a ga-ekwe Juda ọzọ inwe eze. ‘Aga m atụgharị ya, atụgharị ya, atụgharị ya,’ ka iwu nsọ ahụ kwuru banyere ocheeze nke ụlọ Devid; ‘ma ọ gaghị adịkwa ọzọ, ruo mgbe Onye o kwesịrị ya ga-abịa; m ga-enyekwa Ya ya.’ Ezekiel 21:25–27.” Prophets and Kings, 451.
In the time of the latter rain, which began when the judgment of the living began on 9/11 Christ sets up his kingdom of glory.
N’oge mmiri ozuzo ikpeazụ, nke malitere mgbe ikpe nke ndị dị ndụ malitere na 9/11, Kraịst na-eguzobe alaeze nke ebube Ya.
“When the four angels let go, Christ will set up His kingdom.” Spalding and Magan, 3.
“Mgbe ndị mmụọ ozi anọ ahụ hapụrụ, Kraịst ga-eguzobe alaeze Ya.” Spalding and Magan, 3.
A period of preparation begins at 9/11 and at the Sunday law the glorious holy mountain is lifted up above all the hills and mountains.
Oge nkwadebe na-amalite na 9/11, ma n’oge iwu Sọnde gasịrị, a na-ebuli ugwu nsọ ahụ dị ebube elu karịa ugwu nta niile na ugwu ukwu niile.
The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:1–3.
Okwu ahụ Aịzaịa nwa Emọz hụrụ banyere Juda na Jerusalem. Ọ ga-erukwa n’ụbọchị ikpeazụ, na a ga-eme ka ugwu ụlọ Onyenwe anyị guzosie ike n’elu ugwu niile, a ga-ebulikwa ya elu karịa ugwu nta niile; mba niile ga-asọbakwa na ya. Ọtụtụ ndị mmadụ ga-aga sị, Bịanụ, ka anyị rigoo n’ugwu Onyenwe anyị, n’ụlọ Chineke nke Jekọb; ọ ga-akụzikwara anyị ụzọ ya nile, anyị ga-ejekwa ije n’ụzọ ya: n’ihi na n’ime Zayọn ka iwu ga-esi pụta, na okwu Onyenwe anyị site na Jerusalem. Aịzaịa 2:1–3.
On 9/11 the winds were released and then restrained, thus marking the beginning of the setting up of the kingdom of Daniel two, that is represented as a rock cut out of the mountain that fills the whole earth.
N’ụbọchị 9/11 a tọhapụrụ ifufe ndị ahụ ma emesịa e jide ha azụ, si otu a kpọọ akara mmalite nke iwulite alaeze ahụ nke Daniel abụọ, nke e ji nkume e si n’ugwu bepụ anya n’ihu gosipụta, bụ nke na-ejupụta ụwa nile.
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“E nyere ọhụụ a n’afọ 1847 mgbe naanị mmadụ ole na ole n’ime ụmụnna ndị Advent ka na-edebe Ụbọchị Izuike, ma n’ime ndị a kwa, ọ bụ nanị ole na ole ka chere na idebe ya dị oke mkpa nke ga-adọta ahịrị nkewa n’etiti ndị nke Chineke na ndị na-ekweghị ekwe. Ugbu a, amalitela ịhụ mmezu nke ọhụụ ahụ. ‘Mbido nke oge ahụ nke nsogbu,’ a kpọrọ aha ya ebe a, adịghị ezo aka n’oge ọrịa ndị ahụ ga-amalite ịwụsa, kama ọ na-ezo aka n’oge dị mkpirikpi tupu a wụsa ha, mgbe Kraịst ka nọ n’ebe nsọ ahụ. N’oge ahụ, ka ọrụ nzọpụta na-eru mmechi, nsogbu ga na-abịa n’elu ụwa, mba dị iche iche ga-ewekwa iwe, ma a ga-egbochi ha ka ha ghara igbochi ọrụ nke mmụọ ozi nke atọ. N’oge ahụ ka ‘mmiri ozuzo ikpeazụ ahụ,’ ma ọ bụ ume ọhụrụ sitere n’ihu Onyenwe anyị, ga-abịa, iji nye ike n’oké olu ahụ nke mmụọ ozi nke atọ, ma kwadebe ndị nsọ ka ha guzosie ike n’oge a ga-awụsa ọrịa asaa ikpeazụ ahụ.” Early Writings, 85.
Christ sets up His everlasting kingdom during the time of the latter rain, and His kingdom includes the kingdom of grace that was established at the cross and also His kingdom of glory at the Sunday law. Zedekiah to Babylon (1st kingdom), to Medo-Persia (2nd kingdom), to Greece (3rd kingdom) and on to pagan Rome (4th kingdom) identifies the history leading to the kingdom of grace. That history identifies a parallel historical sequence from Papal Rome (spiritual Babylon 5th kingdom), unto the United States (spiritual Medo-Persia 6th kingdom), unto the United Nations (spiritual Greece 7th kingdom) and on unto the threefold union of the dragon, the beast and false prophet, that together make up modern Rome (spiritual Rome 8th kingdom that is of the seven).
Kraịst na-eguzobe alaeze Ya ebighị ebi n’oge mmiri ikpeazụ; alaeze Ya gụnyekwara alaeze nke amara nke e guzobere n’obe, nakwa alaeze nke ebube Ya n’oge iwu Sọnde. Zedekaịa ruo Babịlọn (alaeze nke mbụ), ruo Midia na Peasia (alaeze nke abụọ), ruo Gris (alaeze nke atọ), ma gaa n’ihu ruo Rom nke ndị na-ekpere arụsị (alaeze nke anọ), na-akọwapụta akụkọ ihe mere eme nke na-eduga n’alaeze nke amara. Akụkọ ihe mere eme ahụ na-akọwapụta usoro akụkọ ihe mere eme yiri ya site na Rom nke Pope (Babịlọn ime mmụọ, alaeze nke ise), ruo United States (Midia na Peasia ime mmụọ, alaeze nke isii), ruo United Nations (Gris ime mmụọ, alaeze nke asaa), ma gaa n’ihu ruo njikọ atọ ahụ nke dragọn ahụ, anụ ọhịa ahụ, na onye amụma ụgha ahụ, ndị ọnụ na-eru ọnụ mejupụtara Rom nke oge a (Rom ime mmụọ, alaeze nke asatọ nke si n’asaa ahụ pụta).
The triumph of that kingdom in Daniel two is represented by a rock, and God’s faithful are stones in the temple.
Mmeri nke alaeze ahụ n’ime Daniel abụọ ka e ji nkume nọchite anya ya, ndị kwesịrị ntụkwasị obi nke Chineke bụkwa nkume n’ụlọ nsọ ahụ.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Unu onwe-unu kwa, dika nkume di ndu, a na-ewuli unu elu ibu ulo nke Muo, ubu-nchu-aja di nso, ka unu were chua aja nile nke Muo, nke Chineke nānara site n’aka Jisus Kraist. 1 Pita 2:5.
That everlasting triumphs over the kingdoms of the world and fills the entire world. In Ezekiel chapter forty to the end of his book that same kingdom is represented as a temple which fills the world with the water of life.
Nke ahụ ebighị ebi na-emeri alaeze niile nke ụwa ma jupụta ụwa dum. N’Ezikiel isi nke iri anọ ruo na njedebe nke akwụkwọ ya, e ji otu alaeze ahụ kọwaa ya dịka ụlọ nsọ nke na-eji mmiri nke ndụ jupụta ụwa.
We will continue these things in the next article.
Anyị ga-aga n’ihu n’ihe ndị a n’isiokwu na-esote.