I have been drawing from a passage in Testimonies that provides various lines of truth in connection with the experience of Ezekiel, Isaiah and John within the sanctuary. John turned to see a voice behind him in Revelation chapter one.
Anọ m na-adọta site n’otu akụkụ dị n’ime Testimonies nke na-enye ahịrị eziokwu dị iche iche n’ihe metụtara ahụmahụ Ezekiel, Aịzaya, na Jọn n’ime ebe nsọ ahụ. Jọn tụgharịrị ịhụ olu dị n’azụ ya n’Akwụkwọ Mkpughe isi nke mbụ.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks. Revelation 1:10–12.
Anọ m n’ime Mmụọ n’ụbọchị nke Onyenwe anyị, m wee nụ n’azụ m nnukwu olu, dịka nke opi, Na-asị, Abụ m Alfa na Omega, onye mbụ na onye ikpeazụ: ma, Ihe ị na-ahụ, dee ya n’akwụkwọ, ziga ya kwa ụka asaa ndị dị n’Asịa; nye Ephesọs, na nye Smina, na nye Pegamọs, na nye Tayataịra, na nye Sadis, na nye Filadelfịa, na nye Laodisia. M wee tụgharịa ịhụ olu ahụ nke gwara m okwu. Mgbe m tụgharịrị, ahụrụ m ihe-ndọba-oriọna ọlaedo asaa. Mkpughe 1:10–12.
From the isle of Patmos and then into the heavenly sanctuary, where John sees the vision of Christ that Sister White informs us of, is the same vision that Daniel saw in chapter ten of his book.
Site n’agwaetiti Patmọs, ma mesịa banye n’ebe nsọ nke eluigwe, ebe Jọn hụrụ ọhụụ ahụ nke Kraịst nke Nwannaanyị White gwara anyị banyere ya, bụ otu ọhụụ ahụ Daniel hụrụ n’isi nke iri nke akwụkwọ ya.
“‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all.... Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude’ (Daniel 10:2–6).
“‘N’ụbọchị ndị ahụ, mụ onwe m, Daniel, nọ na-eru uju izu atọ zuru ezu. Erighị m achịcha ọ bụla na-atọ ụtọ, anụ ahụ ma ọ bụ mmanya abịaghịkwa n’ọnụ m, emeghịkwa m onwe m mmanụ ma ọlị.... Mgbe ahụ, m weliri anya m elu, lee, ma hụ, ma le, otu nwoke yi uwe linin, onye e ji ọlaedo ọma nke Uphaz kee n’úkwù. Ahụ ya dịkwa ka beryl, ihu ya dị ka ọdịdị àmùmà, anya ya dị ka oriọna ọkụ, ogwe aka ya na ụkwụ ya dị ka ọla kọpa a sachapụrụ nke ọma n’ụcha, olu okwu ya dị ka olu nke ìgwè mmadụ’ (Daniel 10:2–6).”
“This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. No less a personage than the Son of God appeared to Daniel. Our Lord comes with another heavenly messenger to teach Daniel what would take place in the latter days.” Sanctified Life, 49.
“Nkọwa a yiri nke Jọn nyere mgbe e kpughere Kraịst nye ya n’agwaetiti Patmọs. Ọ dịghị onye dị ala karịa Ọkpara Chineke pụtara n’ihu Daniel. Onyenwe anyị na otu ozi ọzọ nke eluigwe na-abịa ịkụziri Daniel ihe ga-eme n’ụbọchị ikpeazụ.” Sanctified Life, 49.
The first nine verses identify how the Revelation of Jesus Christ is unsealed just before the close of human probation. The revelation was given by God to Jesus, who gave it to Gabriel, who gave it to John with a commission for John to send the message to the seven churches. Isaiah received his commission to do the same in chapter six, and Ezekiel received the same mandate in chapters two and three. John is a prisoner when he receives his commission, Ezekiel and Daniel are captives in Babylon and Isaiah is living in the history of the wicked king Ahaz of Judah.
Amaokwu itoolu mbụ na-akọwa otú e si emeghe Mkpughe nke Jisọs Kraịst obere oge tupu mmechi nke oge e nyere mmadụ ka o kpebie. E nyere mkpughe ahụ site n’aka Chineke nye Jisọs, onye nyefere ya Gebriel, onye nyefere ya Jọn ya na iwu ka Jọn zigara ozi ahụ ụka asaa ahụ. Aịzaịa natara iwu ya ime otu ihe ahụ n’isi nke isii, Ezikiel kwa natara otu iwu ahụ n’isi nke abụọ na nke atọ. Jọn bụ onye mkpọrọ mgbe ọ natara iwu ya; Ezikiel na Daniel bụ ndị a dọọrọ n’agha na Babilọn, Aịzaịa kwa na-ebi n’oge akụkọ ihe mere eme nke Ehaz, eze ọjọọ nke Juda.
“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 ụkwụ n’ime ụkwụ, n’usoro dị nnọọ mgbagwoju anya nke na n’ile ya anya mbụ ha yiri Ezekiel ka ihe niile nọ n’ọgba aghara. Ma mgbe ha na-akpụgharị, ọ bụ n’ịzị ezi mara mma na n’ịdị n’otu zuru oke ka ha na-eme ya. Ndị dị n’eluigwe nọ na-eme ka ụkwụ ndị a na-akpụgharị, ma, karịa ihe niile, n’elu ocheeze ebube ahụ nke sapphire, nọ Onye Ebighị Ebi; ebe gburugburu ocheeze ahụ dị eke na egwurugwu na-agba ya gburugburu, ihe nnọchianya nke amara na ịhụnanya. N’ịbụ onye ebube dị egwu nke ihe ahụ o hụrụ kpuchiri ike, Ezekiel dara n’ala n’ihu ya, mgbe olu gwara ya ka o bilie ma nụ okwu nke Onyenwe anyị. Mgbe ahụ e nyere ya ozi ịdọ aka ná ntị maka Izrel.” Testimonies, 751.
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 6:8.
Anụkwara m olu nke Onyenwe anyị, na-asị, Ònye ka m ga-eziga, ònyekwa ga-aga n’ihi anyị? Mgbe ahụ, asịrị m, Lee m; ziga m. Aịsaịa 6:8.
“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...
“E nyere Ezikiel ọhụụ a n’oge uche ya jupụtara n’amụma ọjọọ na-akụda mmụọ. Ọ hụrụ ala nna nna ya ka ọ tọgbọ n’efu...”
“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. …
“N’otu aka ahụkwa, mgbe Chineke na-achọ imeghe nye 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 nke Onye Nzọpụta n’ebe ndị Ya nọ site n’ime ka o hụ ‘Otu onye yiri Nwa nke mmadụ,’ ka Ọ na-agagharị n’etiti ihe ndọba oriọna ndị ahụ, nke nọchiri anya ụka asaa. …”
“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. …
“Nkuzi ndị a bụ maka uru anyị. Anyị kwesịrị ịtọkwasị okwukwe anyị n’ebe Chineke nọ, n’ihi na e nwere oge dị nnọọ n’ihu anyị nke ga-anwale mkpụrụ obi mmadụ. …”
“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 ihe omume ndị dị ukwuu ma dị nsọ. Amụma na-emezu ngwa ngwa. Onye-nwe anyị nọ n’ọnụ ụzọ. N’oge na-adịghị anya, a ga-emeghe n’ihu anyị oge jupụtara n’ihe ga-adọrọ mmasị nke ukwuu nye ndị niile dị ndụ. A ga-eme ka esemokwu nke oge gara aga bilie ọzọ; esemokwu ọhụrụ ga-ebilikwa. Ihe nkiri ndị a ga-eme n’ụwa anyị abụghịdị ihe mmadụ rọrọ nrọ banyere ha. Setan na-arụ ọrụ site n’aka ndị mmadụ. Ndị na-agbalị ịgbanwe Iwu Ukwu Ala ahụ ma nweta iwu ga-amanye idebe ụbọchị Sọnde aghọtachaghị nke ọma ihe ga-esi na ya pụta. Nsogbu dị ukwuu eruola anyị nso.”
“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’oge nnukwu mberede a. N’ime ọhụụ e nyere Aịzaya, Ezikiel, na Jọn, anyị na-ahụ etu eluigwe si nwee njikọ chiri anya na ihe omume ndị na-eme n’elu ụwa nakwa etu nlekọta Chineke si dị ukwuu n’ebe ndị ahụ nọ nke na-eguzosi ike n’ihe nye Ya. Ụwa enweghịghị onye na-achị ya. Ọ dịghị. Usoro ihe omume ndị na-abịa dị n’aka Onyenweanyị. Ebube Eluigwe nwere akara aka nke mba dị iche iche, nakwa ihe gbasara nzukọ Ya, n’aka Ya kpọmkwem. …”
“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 Ezikiel, Chineke nwere aka Ya n’okpuru nku ndị cherubim. Nke a bụ iji kuziere ndị ohu Ya na ọ bụ ike dị nsọ 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 ha.
“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. …
“Ìhè ahụ na-enwu gbaa nke na-agagharị n’etiti ihe ndị dị ndụ, n’ọsọ nke amụma ọkụ, na-anọchi anya ọsọ nke ọrụ a ga-eji n’ikpeazụ gaa n’ihu ruo n’ịzu oke ya. …”
“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, ugbu a abụghị oge iru uju na nkụda mmụọ, abụghịkwa oge inyefe onwe unu n’aka obi abụọ na ekweghị ekwe. Kraịst abụghị ugbu a Onye Nzọpụta nọ n’ili ọhụrụ Josef, nke e ji nnukwu nkume mechie ma jiri akara ndị Rom kaa; anyị nwere Onye Nzọpụta ahụ nke si n’ọnwụ bilie. Ọ bụ Eze, Onyenwe anyị nke usuu ndị agha; Ọ nọ ọdụ n’etiti ndị cherubim; ma n’etiti esemokwu na ọgba aghara nke mba dị iche iche Ọ ka na-echekwa ndị Ya. Onye ahụ na-achị n’eluigwe bụ Onye Nzọpụta anyị. Ọ na-atụ ihe ọnwụnwa ọ bụla. Ọ na-elekọta ọkụ nke ọkụ ahụ nke ga-anwale mkpụrụobi ọ bụla. Mgbe a ga-akwatu ebe e wusiri ike nke ndị eze, mgbe akụ nke iwe Chineke ga-adụ site n’obi ndị iro Ya, ndị Ya ga-adị nchebe n’aka Ya.” Testimonies, mpịakọta 5, 752–754.
Four biblical witnesses attest to the fact that the message of the Revelation of Jesus Christ is given to those persons who are typified by these prophet’s experiences in the sanctuary. It is when we enter into the heavenly sanctuary that we are given the message which we have been ordained to proclaim. The “furnace fire” which tests “every soul” is the furnace of Malachi three.
Ndị àmà anọ nke Akwụkwọ Nsọ na-agba ama eziokwu ahụ na e nyere ozi nke Mkpughe nke Jizọs Kraịst nye ndị ahụ e ji ahụmịhe ndị amụma ndị a nọ n’ebe nsọ mee ihe nnọchianya ha. Ọ bụ mgbe anyị banyere n’ebe nsọ nke eluigwe ka a na-enye anyị ozi ahụ a họpụtara anyị ikwusa. “Ọkụ nke ite-ọkụ” nke na-anwale “mkpụrụ obi ọ bụla” bụ ite-ọkụ nke Malakaị isi nke atọ.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–4.
Ma ònye pụrụ idi n’ụbọchị ọbịbịa Ya? Ònye ga-eguzokwa mgbe Ọ pụtara? N’ihi na Ọ dị ka ọkụ nke onye na-anụcha ọla, dịkwa ka ncha nke ndị na-asa ákwà: Ọ ga-anọdụkwa dịka onye na-anụcha ma na-eme ka ọlaọcha dị ọcha: Ọ ga-emekwa ka ụmụ ndị Livaị dị ọcha, sachapụkwa ha dịka ọlaedo na ọlaọcha, ka ha wee chụọ àjà nye Onyenwe anyị n’ezi omume. Mgbe ahụ, àjà Juda na Jerusalem ga-atọ Onyenwe anyị ụtọ, dịka n’ụbọchị ochie, na dịka n’afọ ndị gara aga. Malakaị 3:2–4.
The refiner knows that the silver has been in the furnace for the correct amount of time when the silver is so pure that it reflects the refiner’s face. This fact about how silver was anciently refined, aligns with the causative verb “marah” that Daniel saw in chapter ten. In these final days the Lord is leading His people into the sanctuary to test, purify and purge the candidates to be a part of the ensign of the one hundred and forty-four thousand. In this period of time, “He will work with” us, “if” we “will put away iniquity and become pure in heart and life.” Some as in Daniel ten flee from that experience, but those, symbolized by Daniel, do see the great looking glass vision of the revelation of Jesus Christ will, as Isaiah illustrates, have their lips touched with a coal from the altar and will be purified and prepared to give a message to both an apostate church, and then the world.
Onye na-anụcha ọlaọcha maara na ọlaọcha ahụ anọwo n’ime ọkụ nnụcha ogologo oge kwesịrị ekwesị mgbe ọlaọcha ahụ dị ọcha nke ukwuu nke na ọ na-egosipụta ihu onye na-anụcha ya. Eziokwu a banyere otú e si anụcha ọlaọcha n’oge ochie kwekọrọ na ngwaa kpatara ihe “marah” nke Daniel hụrụ n’isi nke iri. N’ụbọchị ikpeazụ ndị a, Onyenwe anyị na-eduga ndị nke Ya n’ime ebe nsọ iji nwalee, mee ka ha dị ọcha, ma sachapụ ndị na-achọ ịbụ akụkụ nke ọkọlọtọ nke otu narị na iri anọ na puku anọ ahụ. N’oge a, “Ọ ga-arụkọ ọrụ na” anyị, “ma ọ bụrụ na” anyị “ewepụ ajọ omume ma bụrụ ndị dị ọcha n’obi na ná ndụ.” Ụfọdụ, dịka n’ime Daniel isi nke iri, na-agbapụ n’ihu ahụmịhe ahụ, ma ndị ahụ, ndị Daniel nọchiri anya ha, ndị na-ahụ nnukwu ọhụụ nke enyo nke mkpughe nke Jisọs Kraịst, ga-enwe, dịka Aịzaịa si kọwaa, ka e jiri icheku ọkụ sitere n’elu ebe ịchụàjà metụ egbugbere ọnụ ha aka, a ga-emekwa ka ha dị ọcha ma kwadebe ha inye ozi nye ma chọọchị dapụrụ n’eziokwu, ma emesịa ụwa.
The message is presented to those faithful souls in the sanctuary. Leviticus twenty-three when aligned with the Pentecostal season is designed to reflect the Ark of the covenant in the Most Holy Place. By faith the structure of the chapter’s messages identify three waymarks within the sacred history that the furnace test is accomplished. Divinely profound—the prophetic structure of chapter twenty-three allows the student of prophecy to locate Ezekiel in verse one of chapter one.
A na-ewetara ozi a nye mkpụrụ obi ndị ahụ kwesịrị ntụkwasị obi n’ebe nsọ. Leviticus iri abụọ na atọ, mgbe e doziri ya ka o kwekọọ na oge Pentikọst, e mere ya ka ọ bụrụ ngosipụta nke Igbe Ọgbụgba-ndụ n’Ebe Kachasị Nsọ. Site n’okwukwe, nhazi nke ozi nke isi ahụ na-achọpụta akara-ụzọ atọ n’ime akụkọ ihe mere eme dị nsọ ebe a na-emezu ule ọkụ ahụ. Nke miri emi n’ụzọ Chineke—nhazi amụma nke isi nke iri abụọ na atọ na-enye nwa akwụkwọ amụma ohere ịchọta Ezekiel n’amaokwu nke mbụ nke isi 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. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity. Ezekiel 1:1, 2.
Ma o wee ruo n’afọ nke iri atọ, n’ọnwa nke anọ, n’ụbọchị nke ise nke ọnwa ahụ, mgbe m nọ n’etiti ndị a dọtara n’agha n’akụkụ osimiri Kebar, ka e meghere eluigwe, m wee hụ ọhụ nke Chineke. N’ụbọchị nke ise nke ọnwa ahụ, nke bụ afọ nke ise nke ndọta n’agha nke eze Jehoiakin. Ezekiel 1:1, 2.
As a priest during the sealing time of the one hundred and forty-four thousand, Ezekiel is in the thirtieth year of the seventeenth Jubilee cycle, five years before the third of three sieges of Jerusalem by Nebuchadnezzar in 587 BC. The thirtieth year in the verse is thirty years after the greatest revival of Old Testament history, and it is in the fifth day of the fifth year, thus placing the number five upon Ezekiel's testimony. In the two opening verses we find thirty identified once and the number five mentioned three times. In the structure of Leviticus twenty-three aligned with the Pentecostal season the second test represented by thirty reaches to the feast of trumpets, then five days to the ascension of Christ, then five days to the day of atonement, then five days to the waymark representing both the former (Pentecost) and latter (Tabernacles) rain. The structure presents thirty, followed by three steps of five. Ezekiel is in the temple and the structure of Leviticus twenty-three is the Ark.
Dị ka onye nchụàjà n’oge akara nke puku mmadụ narị otu na iri anọ na anọ ahụ, Ịzikiel nọ n’afọ nke iri atọ nke okirikiri Jubili nke iri na asaa, afọ ise tupu nke atọ n’ime mwakpo atọ Nebukadneza wakporo Jerusalem n’afọ 587 T.K. Afọ nke iri atọ dị n’amaokwu ahụ bụ afọ iri atọ mgbe nloghachi mmụọ kachasị ukwuu n’akụkọ ihe mere eme nke Agba Ochie gasịrị, ọ dịkwa n’ụbọchị nke ise nke afọ nke ise, si otu a tinye nọmba ise n’elu àmà Ịzikiel. N’amaokwu mmeghe abụọ ahụ, anyị hụrụ na e kwuru iri atọ otu ugboro, e kwukwara nọmba ise ugboro atọ. N’ọdịdị nke Levitikọs iri abụọ na atọ nke kwekọrọ n’oge Pentikọst, ule nke abụọ nke iri atọ nọchiri anya ya na-eru emume opi, mgbe ahụ ụbọchị ise ruo n’ịrịgo Kraịst n’eluigwe, mgbe ahụ ụbọchị ise ruo n’ụbọchị mkpuchi mmehie, mgbe ahụ ụbọchị ise ruo n’akara-ụzọ nke na-anọchi anya ma mmiri mbụ (Pentikọst) ma mmiri ikpeazụ (Ụlọikwuu). Ọdịdị ahụ na-eweta iri atọ, nke nzọụkwụ atọ nke ise sochiri. Ịzikiel nọ n’ụlọ nsọ ahụ, ọdịdị nke Levitikọs iri abụọ na atọ bụkwa Igbe ahụ.
The history attests to the fact that Ezekiel at that point is five years before a symbolic siege that concludes typifying the soon-coming Sunday law as represented by the destruction of Jerusalem. The number ‘five’ is a primary element of the design of Leviticus twenty-three, as is the number thirty.
Akụkọ ihe mere eme na-agba akaebe n’eziokwu ahụ na Ezikiel nọ n’oge ahụ afọ ise tupu nnọchibido ihe nnọchianya nke na-emecha na-anọchi anya iwu Sọnde na-abịa n’oge na-adịghị anya, dịka mbibi nke Jerusalem si anọchi ya anya. Ọnụọgụ “ise” bụ isi ihe dị mkpa n’usoro nke Levitikọs iri abụọ na atọ, dịka ọnụọgụ iri atọ dịkwa.
It has been shown in these articles that when the first twenty-two verses of the chapter are aligned with the final twenty-two verses, and then together those two lines of twenty-two verses are aligned with the Pentecostal season, that the three-step testing process, which is the furnace fire of Malachi, are clearly illustrated. The three steps possess an alpha and omega in the first and third steps that consists of a series of four waymarks that represent one step.
E gosiri n’isiokwu ndị a na mgbe e mere ka amaokwu iri abụọ na abụọ mbụ nke isi nke a kwekọọ na amaokwu iri abụọ na abụọ ikpeazụ, ma mgbe e mesịrị e mere ka ahịrị amaokwu abụọ ahụ, nke ọ bụla bụ iri abụọ na abụọ, kwekọọ na oge Pentikọst, na usoro ule nke nzọụkwụ atọ, nke bụ ọkụ ọkụ nke nnukwu ite na Malakai, ka a na-egosipụta nke ọma. Nzọụkwụ atọ ndị ahụ nwere alfa na omega n’nzọụkwụ mbụ na nke atọ, nke mejupụtara usoro ihe ịrịba ama anọ na-anọchite anya otu nzọụkwụ.
Passover, followed by the feast of unleavened bread, followed by the first fruit offering of barley, then ‘five’ days to the end of the feast of unleavened bread. Those four waymarks make up the first test, and Jesus always illustrates the end by the beginning, and the third test is also made up of four waymarks. The feast of trumpets, then the ascension of Christ followed by the day of atonement, and then five days later the arrival of both Pentecost and Tabernacles. Pentecost is the symbol of the former rain and Tabernacles is a symbol of the latter rain. In the Leviticus twenty-three model both Pentecost and Tabernacles align.
Ngabiga, nke emume Achịcha Na-ekoghị Iko sochiri, nke onyinye mkpụrụ mbu nke ọka bali sochiri, emesịa ụbọchị ‘ise’ ruo na njedebe nke emume Achịcha Na-ekoghị Iko. Akara ụzọ anọ ahụ mejupụtara ule mbụ, ma Jizọs na-egosipụtakwa mgbe niile njedebe site na mmalite, ule nke atọ kwa bụkwa nke e ji akara ụzọ anọ mee. Emume Opi, emesịa nrigo nke Kraịst nke ụbọchị Mkpuchi Mmehie sochiri, emesịa ụbọchị ise ka e mesịrị ọbịbịa nke Pentikọst na Ụlọnsọkọta. Pentikọst bụ akara nke mmiri ozuzo mbụ, Ụlọnsọkọta bụkwa akara nke mmiri ozuzo ikpeazụ. N’ụdị Levitikọs iri abụọ na atọ, Pentikọst na Ụlọnsọkọta na-adakọ ọnụ.
Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.
Ya mere, unu ụmụ Zaịọn, ṅụrịanụ ọṅụ, nwee kwa obi ụtọ n’ime Onyenwe anyị Chineke unu; n’ihi na O nyewo unu mmiri ozuzo mbụ n’ókè ya, Ọ ga-emekwa ka mmiri ozuzo bịakwasa unu, ya bụ, mmiri ozuzo mbụ na mmiri ozuzo ikpeazụ, n’ọnwa mbụ. Joel 2:23.
The final testing and purification process began on December 31, 2023. The first test was the foundational test symbolized by the controversy of the “robbers of thy people” that divided the group who had been previously tried by the disappointment of July 18, 2020.
Usoro ikpeazụ nke nnwale na ime ka ọ dị ọcha malitere n’ụbọchị Disemba 31, 2023. Nnwale mbụ bụ nnwale ntọala, nke e ji esemokwu banyere “ndị na-apụnara mmadụ ihe n’etiti ndị gị” nọchie anya ya, nke kewara òtù ahụ a nwalerela na mbụ site n’ịda mba nke July 18, 2020.
“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Manuscript Releases, volume 1, 47.
“N’akụkọ ihe mere eme na n’amụma, Okwu Chineke na-egosi ọgụ ogologo oge dị n’etiti eziokwu na njehie. Agha ahụ ka na-aga n’ihu ruo ugbu a. Ihe ndị dịbu ga-emegharị ọzọ. A ga-eme ka esemokwu ochie dị ndụ ọzọ, ma echiche ọhụrụ ga-anọgide na-ebili. Ma ndị Chineke, ndị site n’okwukwe ha na mmezu nke amụma sonyere òkè n’ịkpọsa ozi nke mmụọ ozi mbụ, nke abụọ, na nke atọ, maara ebe ha guzo. Ha nwere ahụmahụ nke dị oké ọnụ ahịa karịa ọlaedo ọma. Ha ga-eguzo ike dịka nkume, na-ejidesi mmalite nke ntụkwasị obi ha ike ruo ọgwụgwụ.” Manuscript Releases, volume 1, 47.
In Leviticus twenty-three, the first test is represented by a prophetic combination of three followed five days later by the end of unleavened bread. Passover was day one, the feast of unleavened bread was the second day and the first fruits offering was the third day. Five days later the feast of unleavened bread ended. The prophetic structure of the first of three tests is also represented in the third and final test. In that third waymark, made up of three waymarks followed by one, the feast of trumpets is day one, and Christ’s ascension is five days later, then the day of atonement follows five days later, then five days later both Pentecost and the feast of Tabernacles mark the soon-coming Sunday law, which is represented in the book of Ezekiel as the destruction of Jerusalem.
N’akwụkwọ Levitikọs iri abụọ na atọ, a na-anọchi anya ule mbụ ahụ site n’ịjikọta amụma nke atọ, nke njedebe achịcha na-ekoghị eko soro ya ụbọchị ise ka e mesịrị. Ngabiga bụ ụbọchị mbụ, ememme achịcha na-ekoghị eko bụ ụbọchị nke abụọ, àjà mkpụrụ mbu bụkwa ụbọchị nke atọ. Ụbọchị ise ka e mesịrị, ememme achịcha na-ekoghị eko kwụsịrị. A na-anọchikwa usoro amụma nke ule mbụ n’ime ule nke atọ na nke ikpeazụ. N’akara-ụzọ nke atọ ahụ, nke e ji akara-ụzọ atọ sochiri otu mepụta, ememme opi bụ ụbọchị mbụ, mbiligo Kraịst eluigwe bụkwa ụbọchị ise ka e mesịrị, mgbe ahụ ụbọchị mkpuchi mmehie na-esote ụbọchị ise ka e mesịrị, emesịa ụbọchị ise ka e mesịrị ma Pentikọst ma ememme Ụlọikwuu na-akara iwu Ụbọchị Izu Ike nke na-abịa n’oge na-adịghị anya, nke a na-anọchi anya ya n’akwụkwọ Ezikiel dịka mbibi Jerusalem.
Between the end of the feast of unleavened bread and the feast of trumpets there are thirty days, that not only represent a symbol of a priest, but also the second test of the three tests represented within the Divine illustration.
N’etiti njedebe nke emume achịcha na-ekoghị eko na emume opi, e nwere ụbọchị iri atọ, nke na-anọchi anya ọ bụghị naanị akara nke onye nchụàjà, kama kwa ule nke abụọ n’ime ule atọ ndị e gosipụtara n’ime ihe osise nke Chukwu.
The baptism of Christ illustrates the three waymarks of Passover, unleavened bread and first fruits, for those three waymarks represent Christ’s death, burial and resurrection. Those three steps are followed by five days to the fourth step, represented by the end of the feast of unleavened bread. The baptism presents the three steps in one brief moment when John baptized his Messiah. The spring feasts separates those three steps by one day each, and the fall feasts separates those three steps by five days.
Baptizim nke Kraịst na-egosi akara ụzọ atọ nke Ngabiga, achịcha na-ekoghị eko, na mkpụrụ mbu, n’ihi na akara ụzọ atọ ahụ na-anọchi anya ọnwụ Kraịst, olili Ya, na mbilite n’ọnwụ Ya. A na-esote nzọụkwụ atọ ahụ site n’ụbọchị ise ruo nzọụkwụ nke anọ, nke njedebe ememme achịcha na-ekoghị eko na-anọchi anya. Baptizim ahụ na-egosi nzọụkwụ atọ ahụ n’otu obere oge mgbe Jọn mere Mesaya ya baptizim. Ememme opupu ihe ubi na-ekewa nzọụkwụ atọ ahụ site n’otu ụbọchị n’etiti nke ọ bụla, ememme mgbụsị akwụkwọ kwa na-ekewa nzọụkwụ atọ ahụ site n’ụbọchị ise.
When we apply the first test of the spring feasts as a combination of three waymarks that are followed by one waymark five days later; and then apply the fall feasts as three waymarks that are followed five days later by one waymark, there is a prophetic structure established which consists of an alpha waymark of three followed by five days, which is then followed by thirty days, and the third test of the fall feasts as a waymark of three followed by five days—the structure illustrates the first test as covering a total of five days, followed by a second test of thirty days that reach to the third waymark of five days. Five plus thirty, plus five is forty (5 + 30 + 5 = 40).
Mgbe anyị tinyere ule mbụ nke ememme mmiri dịka ngwakọta nke akara-ụzọ atọ nke otu akara-ụzọ na-eso ụbọchị ise e mesịrị; ma emesia tinye ememme mgbụsịakwụkwọ dịka akara-ụzọ atọ nke otu akara-ụzọ na-eso ụbọchị ise e mesịrị, a na-eguzobe usoro amụma nke mejupụtara akara-ụzọ alpha nke atọ nke ụbọchị ise na-eso, nke ụbọchị iri atọ na-esokwa, ma ule nke atọ nke ememme mgbụsịakwụkwọ dịka akara-ụzọ nke atọ nke ụbọchị ise na-eso—usoro ahụ na-egosi ule mbụ dịka nke na-ekpuchi ngụkọta ụbọchị ise, nke ule nke abụọ nke ụbọchị iri atọ na-esochi ya nke na-eru ruo akara-ụzọ nke atọ nke ụbọchị ise. Ise tinyere iri atọ, tinyere ise bụ iri anọ (5 + 30 + 5 = 40).
Christ’s baptism was immediately followed by forty days, that concluded with three tests. Much more can be recognized in the structure of Leviticus twenty-three in combination with the Pentecostal season, but at another level the chapter represents the Ark in the Most Holy Place.
Baptizim nke Kraịst sochiri ozugbo ụbọchị iri anọ, nke mechiri site n’ule atọ. A pụrụ ịmata ọtụtụ ihe karịa n’usoro Levitikọs iri abụọ na atọ mgbe ejikọtara ya na oge Pentikọst, ma n’ọkwa ọzọ isi ahụ na-anọchi anya Igbe Ọgbụgba Ndụ n’Ebe Kachasị Nsọ.
The spring and fall feasts in Leviticus twenty-three are placed in the middle of two Sabbaths. Those two Sabbaths represent the two covering cherubs and the waymarks of the Pentecostal season aligned with Leviticus twenty-three represent the Ark and the two covering cherubs. Ezekiel is taken into the sanctuary in chapter one, and when he is taken there, he is located five days before the siege which leads to the destruction of Jerusalem typifying the soon-coming Sunday law. The Sunday law is represented by Pentecost and Tabernacles in Leviticus twenty-three. Ezekiel is in the thirtieth year, and thirty is the period of the second of the three tests that make up the furnace fire of Malachi three. The second test is represented by thirty days, just as Ezekiel is in the thirtieth year of the seventeenth Jubilee cycle that began at Josiah’s Great Passover, as the historians refer to it. Ezekiel is five years before the siege that lasted eighteen months, and he is in the temple, which is the middle of the three final tests that purify and purge the remnant.
Ememme opupu ihe ubi na nke mgbụsị akwụkwọ dị na Levitikọs isi nke iri abụọ na atọ ka edobere n’etiti ụbọchị izu ike abụọ. Ụbọchị izu ike abụọ ahụ na-anọchi anya cherubim abụọ na-ekpuchi ekpuchi, ma ihe ịrịba ama nke oge Pentikọst kwekọrọ na Levitikọs isi nke iri abụọ na atọ na-anọchi anya Igbe ahụ na cherubim abụọ na-ekpuchi ekpuchi. A kpọrọ Ezikiel banye n’ebe nsọ ahụ n’isi nke mbụ, ma mgbe a kpọrọ ya n’ebe ahụ, a hụrụ ya ụbọchị ise tupu nnọchibido ahụ nke butere mbibi Jerusalem, nke na-anọchi anya iwu Sọnde na-abịa n’oge na-adịghị anya. A na-anọchi iwu Sọnde anya site na Pentikọst na Ụlọikwuu dị na Levitikọs isi nke iri abụọ na atọ. Ezikiel nọ n’afọ nke iri atọ, ma iri atọ bụ oge ule nke abụọ n’ime ule atọ ndị mejupụtara ọkụ n’ọkụ nke Malakaị isi nke atọ. A na-anọchi ule nke abụọ anya site n’ụbọchị iri atọ, dịka Ezikiel nọ n’afọ nke iri atọ nke okirikiri Jubili nke iri na asaa nke malitere na Ememme Ngabiga Ukwu nke Josaya, dịka ndị odeakụkọ ihe mere eme si akpọ ya. Ezikiel dị afọ ise tupu nnọchibido ahụ nke were ọnwa iri na asatọ, ma ọ nọ n’ụlọ nsọ ahụ, nke bụ etiti ule ikpeazụ atọ ahụ nke na-eme ka fọdụrụnụ ahụ dị ọcha ma sachapụ ya.
In 592 BC, Ezekiel is supernaturally made “dumb” and only speaks when God opens his mouth. That condition continues until the fall of Jerusalem in 585 BC. God had caused him to speak when the siege began, the day “the desire of” his “eyes” died, but he was not allowed to speak freely until Jerusalem “the desire of” Israel’s “eyes” had fallen. Jerusalem’s fall represents the soon-coming Sunday law, and it is there that John the Baptist’s father, a priest of the eighth course, who was made dumb while serving in the temple, which is where Ezekiel was also made dumb for about nine months. It was on the eighth day after John’s birth, when John was being circumcised that he was allowed to speak. Two prophets made dumb while in the sanctuary. The third prophet to be made dumb while viewing Christ in the sanctuary was Daniel. In chapter ten, Daniel is in the sanctuary, and just as he is being touched a second of three times he is made dumb. At the middle point Daniel is made dumb.
N’afọ 592 T.K., e mere ka Ịzikiel bụrụ onye “ogbi” site n’ike karịrị nke mmadụ, ọ bụghịkwa ikwu okwu ma e wezụga mgbe Chineke meghere ọnụ ya. Ọnọdụ ahụ gara n’ihu ruo mgbe Jerusalem dara n’afọ 585 T.K. Chineke emewo ka o kwuo okwu mgbe nnọchibido ahụ malitere, n’ụbọchị “ihe agụụ anya” ya nwụrụ, ma e kweghị ya ikwu okwu n’ụzọ zuru oke ruo mgbe Jerusalem, “ihe agụụ anya” nke Izrel, dara. Ọdịda Jerusalem nọchiri anya iwu Ụka Sọnde nke na-abịa n’oge na-adịghị anya, ọ bụkwa ebe ahụ ka nna Jọn Onye-nbapta, onye nchụàjà nke ọkwa nke asatọ, onye e mere ogbi mgbe ọ na-eje ozi n’ụlọ nsọ, dị—ebe ahụ ka e mekwara Ịzikiel ogbi ihe dịka ọnwa itoolu. Ọ bụ n’ụbọchị nke asatọ mgbe a mụsịrị Jọn, mgbe a na-ebi ya ugwu, ka e kwere ya ikwu okwu. Ndị amụma abụọ e mere ogbi mgbe ha nọ n’ebe nsọ. Onye amụma nke atọ e mere ogbi mgbe ọ na-ele Kraịst anya n’ebe nsọ bụ Daniel. N’isi nke iri, Daniel nọ n’ebe nsọ, ma dịka a na-emetụ ya aka nke ugboro nke abụọ n’ime ugboro atọ ahụ, e mere ya ogbi. N’etiti ahụ ka e mere Daniel ogbi.
And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:15, 16.
Ma mgbe o kwuworo m okwu ndị dị otu a, m tụrụ ihu m n’ala, wee bụrụ onye ogbi. Ma, le, otu onye yiri ọdịdị nke ụmụ mmadụ metụrụ egbugbere ọnụ m aka: mgbe ahụ m meghere ọnụ m, kwuo okwu, sị onye ahụ nke guzo n’ihu m, O nnam ukwu, site n’ọhụụ a iru uju m alaghachiworị m, ọ nweghịkwa ike fọdụrụ m. Daniel 10:15, 16.
Speaking
Ikwu Okwu
The symbolism of “speaking” is marked at the soon-coming Sunday law when the United States speaks as a dragon, Balaam’s ass speaks, Habakkuk’s vision speaks and does not lie. The three dumb prophets who are made dumb while in the sanctuary, speak at the destruction of Jerusalem. With Zachariah, he speaks to identify that his son’s new name is correct, thus typifying the Philadelphian's who are given a new name.
A na-akọwapụta ihe nnọchianya nke “ikwu okwu” n’oge iwu Sọnde na-abịa ngwa ngwa, mgbe United States ga-ekwu okwu dịka dragọn, inyinya ibu Balaam ga-ekwu okwu, ma ọhụụ Habakuk ga-ekwu okwu, ọ gaghịkwa agha ụgha. Ndị-amụma atọ ndị ahụ bụ ndị ogbi, e mere ka ha bụrụ ogbi mgbe ha nọ n’ebe nsọ, ga-ekwu okwu n’oge mbibi Jerusalem. Banyere Zachariah, ọ na-ekwu okwu iji gosipụta na aha ọhụrụ nwa ya bụ nke ziri ezi, si otu a bụrụ ụdị nke ndị Filadelfia, ndị a na-enye aha ọhụrụ.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.
Onye meriri emeri ka M ga-eme ogidi n’ụlọ nsọ nke Chineke m, ọ gaghịkwa apụ ọzọ ma ọlị: M ga-edekwa n’elu ya aha nke Chineke m, na aha obodo nke Chineke m, nke bụ Jerusalem ọhụrụ ahụ, nke si n’eluigwe n’aka Chineke m na-abịa ala: M ga-edekwa kwa n’elu ya aha ọhụrụ m. Mkpughe 3:12.
Zachariah was given a tablet to write the new family name of John.
E nyere Zekaraya mbadamba ọ ga-ede aha ezinụlọ ọhụrụ nke Jọn.
And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. Luke 1:59–64.
O wee ruo, na n’ụbọchị nke asatọ ha bịara ibi nwata ahụ úgwù; ha wee kpọọ ya Zekaraịa, dị ka aha nna ya si dị. Ma nne ya zara sị, Mba; kama a ga-akpọ ya Jọn. Ha wee sị ya, Ọ dịghị onye n’ime ndị ikwu gị a na-akpọ aha a. Ha wee meere nna ya ihe ịrịba ama, ịjụ ya otu ọ ga-achọ ka a kpọọ ya. O wee rịọ efere ede, dee sị, Aha ya bụ Jọn. Ihe a wee ju ha niile anya. Ozugbo ahụ, ọnụ ya meghere, ire ya tọpụkwaara ya; o wee kwuo okwu, too Chineke. Luk 1:59–64.
John’s new name aligns with the church of Philadelphia, and the name Zachariah aligns with Laodicea as represented by Zachariah’s unbelief in the message of the third angel. All the prophets address the latter days, and latter days are the history of the third angel. So the angel that brought the message must be the third angel. Zachariah refused to understand that the Lord would pass by the Laodicean Seventh-day Adventist church. There is more to say about the restoration of the voice in these prophets, but we will continue to move towards an understanding of Josiah’s prophetic line.
Aha ọhụrụ Jọn kwekọrọ na nzukọ Philadelphia, ma aha Zekaraya kwekọrọ na Laodisia dịka ekpughere ya n’ekweghị-ekwe Zekaraya n’ozi nke mmụọ ozi nke atọ. Ndị amụma niile na-ekwu maka ụbọchị ikpeazụ, ma ụbọchị ikpeazụ bụ akụkọ ihe mere eme nke mmụọ ozi nke atọ. Ya mere, mmụọ ozi ahụ nke wetara ozi ahụ aghaghị ịbụ mmụọ ozi nke atọ. Zekaraya jụrụ ịghọta na Onyenwe anyị ga-agafe nzukọ Seventh-day Adventist nke Laodisia. E nwere ihe ndị ọzọ a ga-ekwu banyere mweghachi nke olu n’ime ndị amụma ndị a, ma anyị ga-anọgide na-aga n’ihu n’ịghọta ahịrị amụma Josaya.
Josiah’s Wheel
Ụkwụ Ụgbọ Ala Josaịa
We have addressed the seventeenth Jubilee cycle that began at Josiah’s Passover in 622 BC, but the line of Josiah begins well before 622 BC. The rebellion of Israel that brought Saul to the throne as Israel’s first king marked forty years that king Saul would rule, followed by forty years that king David would rule, followed by forty years that Solomon would rule. The rejection of God that so offended the prophet Samuel occurred in 1097 BC, and begins a prophetic line of rebellion that ended at the cross when the Jews pronounced, they had no king, but Caesar.
Anyị atụlewo okirikiri Jubili nke iri na asaa nke malitere n’oge Emume Ngabiga Josaya n’afọ 622 T.K., ma akara Josaya na-amalite tupu afọ 622 T.K. nnọọ. Nnupụisi nke Izrel nke wetara Sọl n’ocheeze dịka eze mbụ nke Izrel gosiri afọ iri anọ nke eze Sọl ga-achị, nke e sochiri ya na afọ iri anọ nke eze Devid ga-achị, nke e sochiri ya kwa na afọ iri anọ nke Solomọn ga-achị. Ịjụ Chineke nke kpasuru onye-amụma Samuel iwe nke ukwuu mere n’afọ 1097 T.K., ma ọ na-amalite akara amụma nke nnupụisi nke kwụsịrị n’obe mgbe ndị Juu kwupụtara na ha enweghị eze ọzọ ma e wezụga Siza.
But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. John 19:15.
Ma ha tiri mkpu, Wepụ ya, wepụ ya, kpọgide ya n’obe. Paịlet jụrụ ha, Ọ̀ bụ Eze unu ka m ga-akpọgide n’obe? Ndị isi nchụàjà zara, Anyị enweghị eze ọzọ ma e wezụga Siza. Jọn 19:15.
In 1097, three kings would reign for forty years each until the death of Solomon in 977 BC, when the kingdom then divided into north and south.
N’afọ 1097, ndị eze atọ ga-achị afọ iri anọ nke ọ bụla ruo ọnwụ Solomọn n’afọ 977 T.K., mgbe alaeze ahụ mesịrị kewaa n’ugwu na n’ebe ndịda.
And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years. Acts 13:21.
Mgbe nke a gasịrị, ha chọọrọ eze; Chineke wee nye ha Sọl nwa Kis, nwoke sitere n’ebo Benjamin, ruo afọ iri anọ. Ọrụ Ndịozi 13:21.
David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. 2 Samuel 2:4, 5.
Devid dị afọ iri atọ mgbe ọ malitere ịchị, ọ chịkwara afọ iri anọ. N’Hebrọn ka ọ chịrị Juda afọ asaa na ọnwa isii; ma na Jerusalem ka ọ chịrị afọ iri atọ na atọ n’elu Izrel niile na Juda. 2 Samuel 2:4, 5.
Solomon’s reign began in 1017 BC; the foundation of the Temple was laid in Solomon’s fourth year (1013 BC). Construction lasted seven years (1 Kings 6:37–38), and the Temple was completed in the eighth month of Solomon’s eleventh year. The formal dedication took place in the seventh month (the month of Ethanim), during the Feast of Tabernacles (1 Kings 8; 2 Chronicles 5–7), 1006 BC. The kings, the Temple and the nation each are represented in the history with a four-hundred-and-ninety-year period that distinctly marks a prophetic period in relation to either the kings, the Temple or the nation.
Ọchịchị Sọlọmọn malitere n’afọ 1017 BC; e tọrọ ntọala Ụlọ Nsọ ahụ n’afọ nke anọ nke Sọlọmọn (1013 BC). Owuwu ya gara n’ihu afọ asaa (1 Ndị Eze 6:37–38), e mezukwara Ụlọ Nsọ ahụ n’ọnwa nke asatọ nke afọ nke iri na otu nke Sọlọmọn. Nraranye ukwu ya mere n’ọnwa nke asaa (ọnwa Etanim), n’oge Emume Ụlọikwuu (1 Ndị Eze 8; 2 Ihe E Mere 5–7), n’afọ 1006 BC. A na-anọchite ndị eze, Ụlọ Nsọ, na mba ahụ nke ọ bụla n’akụkọ ihe mere eme ahụ site n’oge afọ narị anọ na iri itoolu nke na-akara oge amụma pụrụ iche nke ọma n’ihe metụtara ma ndị eze, ma Ụlọ Nsọ, ma ọ bụ mba ahụ.
Daniel was taken captive in 607 BC, though the majority of biblical chronologists identify 605 BC. The historical record must align with the prophetic testimony, and the symbolism of the events that are historically marked on the line of history that begins with the desire for a king in 1097 BC demands upon several prophetic witnesses that 607 BC is the accurate application, and not 605 BC. 607 BC marks the end of four-hundred and ninety years in the line of kings, but it also begins one of the three primary representations of seventy years that occur in the line. 607 BC marks the end of seventy years that began with the captivity of Manasseh in 677 BC. The first representation of the symbol of four hundred and ninety years (possesses three witnesses in the line), and concludes where one of the three witnesses of seventy years ends and another witness of seventy years begins. The mathematical structure testifies to 607 BC, in spite of the idea that Daniel was taken captive in 605 BC.
E buru Daniel n’agha n’afọ 607 BC, ọ bụ ezie na ọtụtụ n’ime ndị na-agbakọ oge Akwụkwọ Nsọ na-akọwa ya dịka 605 BC. Ihe ndekọ akụkọ ihe mere eme aghaghị ịdị n’otu na akaebe amụma ahụ, ma ihe nnọchianya nke ihe omume ndị ahụ e depụtara n’akụkọ ihe mere eme n’ahịrị akụkọ ihe mere eme nke na-amalite site n’ọchịchọ maka eze n’afọ 1097 BC na-achọ, n’aka ọtụtụ ndị akaebe amụma, na 607 BC bụ itinye ya n’ọrụ ziri ezi, ọ bụghị 605 BC. Afọ 607 BC na-egosi njedebe nke narị afọ anọ na iri itoolu n’ahịrị ndị eze, ma ọ na-amalitekwa otu n’ime ihe nnọchianya atọ bụ isi nke afọ iri asaa ndị na-apụta n’ahịrị ahụ. Afọ 607 BC na-egosi njedebe nke afọ iri asaa nke malitere site n’agha a dọtara Manase n’afọ 677 BC. Ihe nnọchianya mbụ nke ihe nnọchianya nke narị afọ anọ na iri itoolu (nwere ndị akaebe atọ n’ahịrị ahụ), ma na-akwụsị n’ebe otu n’ime ndị akaebe atọ nke afọ iri asaa na-akwụsị, ebe onye akaebe ọzọ nke afọ iri asaa na-amalite. Nhazi mgbakọ na mwepụ ahụ na-agba akaebe nye 607 BC, n’agbanyeghị echiche ahụ na a dọtara Daniel n’agha n’afọ 605 BC.
Within the line that contains a period of 490 years associated with the kings from 1097 BC unto 607 BC, there is also 490 years from the dedication of Solomon’s Temple unto the dedication of the post-exile Temple by Zerubbabel in 515 BC. That 490 years consists of 420 years from Solomon’s dedication in his eleventh year, added to the 70 years the Temple was desolate during the captivity equaling 490 years. The third decree of Artaxerxes came 59 years later in 457 BC, and marks the beginning of 490 years that were “determined” (cut off, Daniel 9:24) for God’s people which concluded in the year 34 at the stoning of Stephen. There is of course, many other profound chronological witnesses in the prophetic line that begins with the foundational apostasy of rejecting God and the Spirit of Prophecy in 1097 BC and ends when Stephen saw Christ standing at the right hand of God. Within this testimony we find the prophetic wheel of Josiah.
N’ime ahịrị ahụ nke nwere oge afọ 490 metụtara ndị eze site n’afọ 1097 T.O.A. ruo 607 T.O.A., e nwekwara afọ 490 site n’ịrara Ụlọ Nsọ Sọlọmọn nye ruo n’ịrara Ụlọ Nsọ nke mgbe mbilite n’ala ọzọ, nke Zerubabel mere, nye n’afọ 515 T.O.A. Afọ 490 ahụ mejupụtara afọ 420 site n’ịrara Sọlọmọn nyere n’afọ nke iri na otu nke ọchịchị ya, tinyere afọ 70 nke Ụlọ Nsọ ahụ tọgbọrọ n’efu n’oge ndọta n’agha, ha abụọ wee bụrụ afọ 490. Iwu nke atọ nke Ataksakses bịara afọ 59 ka e mesịrị, n’afọ 457 T.O.A., ma ọ na-akara mmalite nke afọ 490 ndị “kpebiri” (ebipụrụ, Daniel 9:24) nye ndị Chineke, nke kwụsịrị n’afọ 34 n’oge a tụrụ Stivin nkume. N’ezie, e nwere ọtụtụ ndị akaebe miri emi ọzọ nke usoro oge n’ahịrị amụma ahụ nke malitere na ndapụ n’ezi ofufe bụ isi, ya bụ ịjụ Chineke na Mmụọ nke Amụma n’afọ 1097 T.O.A., ma gwụsịa mgbe Stivin hụrụ Kraịst ka o guzo n’aka nri Chineke. N’ime ihe akaebe a ka anyị na-ahụ ụkwụ amụma nke Josaya.
I say “foundational apostasy,” for the beginning of the line identifies when Israel rejected God as King, in their desire to have a worldly king thus marking the foundation of Israel’s human monarchy. I also write this for the wheel of Josiah, which means “foundation of God,” is a symbol of both the foundation and the foundational apostasy of God’s people.
Ana m asị “ndapụ n’ezi okwukwe nke ntọala,” n’ihi na mmalite nke ahịrị ahụ na-egosi mgbe Izrel jụrụ Chineke dịka Eze, n’ọchịchọ ha inwe eze nke ụwa, si otu a kpọọ akara ntọala ọchịchị eze mmadụ nke Izrel. Ana m edeekwa nke a n’ihi na wiil Josaịa, nke pụtara “ntọala nke Chineke,” bụ ihe nnọchianya nke ma ntọala ahụ ma ndapụ n’ezi okwukwe nke ntọala n’etiti ndị Chineke.
When Solomon died and the twelve tribes divided into north and south, Jeroboam’s dedication of the counterfeit system of worship was rebuked by the disobedient prophet, and his rebuke contained the prophecy of a coming king named Josiah. At the foundational apostasy of Jeroboam and the ten northern tribes, the prophecy of Josiah and his revival that is marked by the Great Passover of 622 BC was predicted. That revival was brought about by the discovery of the writings of Moses’ and the pronouncement of judgment upon God’s people for their continual apostasy. When the words from the writings of Moses were read to king Josiah, it produced the greatest revival of Old Testament history. The prophecy of a future child being born named Josiah also contained the prophetic condemnation of the foundational apostasy levelled against king Jeroboam by the disobedient prophet.
Mgbe Solomon nwụsịrị, ma agbụrụ iri na abụọ ahụ kewaa n’ugwu na ndịda, onye-amụma ahụ na-enupụrụ isi katọrọ nraranye Jeroboam nyere usoro ofufe adịgboroja ahụ, ma nkatọ ya nwere amụma banyere eze ga-abịa aha ya bụ Josiah. N’oge ndapụ n’ezi ofufe nke ntọala nke Jeroboam na agbụrụ iri ahụ nke ugwu, e buru amụma banyere Josiah na mgbake ya nke e jiri Nnukwu Ngabiga nke afọ 622 T.K. mara. E wetara mgbake ahụ site n’ịchọpụta ihe odide nke Moses na nkwupụta ikpe ọmụma megide ndị Chineke n’ihi ndapụ ha n’ezi ofufe na-aga n’ihu. Mgbe a gụrụ eze Josiah okwu ndị ahụ sitere n’ihe odide nke Moses, o mepụtara mgbake kasịnụ n’akụkọ ihe mere eme nke Agba Ochie. Amụma banyere nwa ga-amụ n’ọdịnihu nke aha ya bụ Josiah nwekwara ikpe amụma ahụ nke kọrọ ndapụ n’ezi ofufe nke ntọala ahụ e boro eze Jeroboam ebubo site n’aka onye-amụma ahụ na-enupụrụ isi.
The curse of Moses as Daniel calls it, is the “seven times” of Leviticus twenty-six, and it became the foundational discovery of William Miller who is the symbol of the foundational truths of Adventism. The empowerment of Miller’s message on August 11, 1840 was brought about through the work of “Josiah” Litch in 1838 and 1840. In 1863 those foundations were set aside and the “seven times” became a symbol of not only the foundational truths of the Philadelphian Millerites, but also the symbol of the rebellion of Laodicean Millerism against the foundations. The history of the Millerites of the first and second angels possesses the symbolism of “Josiah,” that will be repeated to the very letter in the history of the one hundred and forty-four thousand. The wheel of Josiah reaches back to the witchcraft of king Saul and then all the way to the spewing out of the Laodicean Seventh-day Adventist church at the Sunday law. Josiah’s wheel in Ezekiel is now in the process of being unsealed as the climax of the sealing of the one hundred and forty-four thousand.
Ọbụbụ ọnụ nke Mosis, dịka Daniel si kpọọ ya, bụ “oge asaa” nke Levitikọs iri abụọ na isii, ọ ghọkwara nchọpụta ntọala nke William Miller, onye bụ ihe nnọchianya nke eziokwu ntọala nile nke Adventizim. Inye ike ozi Miller n’ụbọchị Ọgọst 11, 1840, sitere n’ọrụ “Josaya” Litch n’afọ 1838 na 1840. N’afọ 1863, a wepụrụ ntọala ndị ahụ n’akụkụ, “oge asaa” wee bụrụ ihe nnọchianya ọ bụghị naanị nke eziokwu ntọala nile nke ndị Millerait Filadelfia, kama kwa ihe nnọchianya nke nnupụisi nke Millerizim Laodisia megide ntọala ndị ahụ. Akụkọ ihe mere eme nke ndị Millerait nke mmụọ ozi mbụ na nke abụọ nwere ihe nnọchianya nke “Josaya,” nke a ga-emeghachi n’ụzọ ziri ezi ruo n’akwụkwọ ozi ọ bụla n’akụkọ ihe mere eme nke puku mmadụ narị anọ na iri anọ na anọ. Wiil Josaya na-alaghachi azụ ruo n’ime amoosu nke eze Sọl, ma sitekwa n’ebe ahụ ruo n’ịtụpụ n’èzí nke ụka Seventh-day Adventist nke Laodisia n’oge iwu ụbọchị Ụka. Wiil Josaya n’akwụkwọ Ezikiel nọ ugbu a n’usoro a na-ekpughe ya, dịka njedebe kasịnụ nke ịka akara nke puku mmadụ narị anọ na iri anọ na anọ.
We will continue these things in the next article.
Anyi ga-aga n’ihu n’ihe ndị a n’isiokwu na-esote.