The prophetic line which I am identifying as ‘the wheel of Josiah’ begins with the rebellion of ancient Israel as they rejected God as their king in 1097 BC. The first three kings (Saul, David and Solomon) are identified as reigning for forty years, from 1097 BC through to 977 BC. At Solomon’s death the rebellion of Jeroboam and the ten northern tribes finish the line of the first three kings, and begins a line of kings in both the northern and southern kingdoms.

Ahịrị amụma nke m na-akọwapụta dịka ‘ụkwụ igwe Josaya’ na-amalite na nnupụisi nke Izrel oge ochie mgbe ha jụrụ Chineke ịbụ eze ha n’afọ 1097 T.K. A na-amata ndị eze atọ mbụ (Sọl, Devid na Solomọn) dịka ndị chịrị afọ iri anọ n’otu n’otu, site n’afọ 1097 T.K. ruo n’afọ 977 T.K. Mgbe Solomọn nwụsịrị, nnupụisi Jeroboam na ebo iri nke ugwu na-emecha ahịrị ndị eze atọ mbụ ahụ, ma malite ahịrị ndị eze n’alaeze ugwu na alaeze ndịda abụọ ahụ.

The first three kings are a symbol of many truths, but one of the wheels of truth which they are connected to is the last three kings of Judah—Jehoiakim, Jehoiachin and Zedekiah, who in turn represent Cyrus, Darius and Artaxerxes. Cyrus, Darius and Artaxerxes in turn represent their three decrees reaching from 516 BC to 457 BC; who in turn represent the three angels of Revelation fourteen that arrive in 1798, April 19, 1844 and October 22, 1844, respectively. The history of the arrival of the three angels of Revelation fourteen is repeated to the very letter in the sealing time of the one hundred and forty-four thousand, thus identifying that the prophetic line that begins with the anointing of Saul as king reaches its conclusion when the church triumphant is anointed at the soon-coming Sunday law. The line includes the wheel of king Josiah, that reaches back to Jeroboam’s rebellion of Bethel and Dan in 977 BC.

Ndị eze atọ mbụ ahụ bụ akara nke ọtụtụ eziokwu, ma otu n’ime ụkwụ-ịnyịnya nke eziokwu nke e jikọtara ha na ya bụ ndị eze atọ ikpeazụ nke Juda—Jehoyakim, Jehoyakin na Zedekaia, ndị n’aka nke ha na-anọchi anya Saịrọs, Deraịọs na Ataksaksis. Saịrọs, Deraịọs na Ataksaksis n’aka nke ha na-anọchi anya iwu atọ ha nke sitere n’afọ 516 T.K. ruo 457 T.K.; ndị ahụ kwa n’aka nke ha na-anọchi anya ndị mmụọ ozi atọ nke Mkpughe isi iri na anọ nke na-abịa n’afọ 1798, Eprel 19, 1844, na Ọktoba 22, 1844, n’otu n’otu. Akụkọ ihe mere eme nke mbata nke ndị mmụọ ozi atọ nke Mkpughe isi iri na anọ ka a na-emeghachi ọzọ kpọmkwem n’oge mmechi akara nke puku narị otu na iri anọ na anọ ahụ, si otú a na-egosi na ahịrị amụma nke malitere n’ite mmanụ Saul ịbụ eze na-eru nkwubi okwu ya mgbe e tere mmanụ n’ụlọ nzukọ na-emeri emeri n’iwu ụbọchị Sọnde nke na-abịa ngwa ngwa. Ahịrị ahụ gụnyekwara ụkwụ-ịnyịnya nke eze Josaya, nke na-erute azụ ruo nnupụisi Jeroboam nke Betel na Dan n’afọ 977 T.K.

Twenty-two

Iri abụọ na abụọ

Jeroboam possesses the symbolism of twenty-two, for he reigned for twenty-two years, thus tying his witness into the history represented by twenty-two, which is a symbol of the combination of Divinity with humanity as illustrated by Daniel’s marah vision in the twenty-second day, and the number two hundred and twenty, of which, the number twenty-two is a tithe.

Jeroboam nwere ihe nnọchianya nke iri abụọ na abụọ, n’ihi na ọ chịrị afọ iri abụọ na abụọ; ya mere, nke a na-ejikọta àmà ya na akụkọ ihe mere eme nke iri abụọ na abụọ na-anọchi anya ya, nke bụ ihe nnọchianya nke njikọta nke Chineke na mmadụ, dịka e gosiri ya n’ọhụụ marah nke Daniel n’ụbọchị nke iri abụọ na abụọ, na n’ọnụọgụ abụọ narị na iri abụọ, nke ọnụọgụ iri abụọ na abụọ bụ otu ụzọ n’ime iri ya.

And the days which Jeroboam reigned were two and twenty years: and he slept with his fathers, and Nadab his son reigned in his stead. 1 Kings 14:20.

Ụbọchị ndị Jeroboam chịrị bụ afọ iri abụọ na abụọ: o wee soro nna nna ya dinara, Nadab nwa ya wee chịa n’ọnọdụ ya. 1 Ndị Eze 14:20.

The ‘at-One-Ment,’ representing the combination of Divinity and humanity is the work of Christ that began on October 22, or the tenth month (Gregorian); ten time twenty-two equals two hundred and twenty. Jeroboam set up counterfeit altars at both Bethel and Dan, and is therefore a symbol of the counterfeit worship of Sunday in connection with the combination of church (Bethel: meaning church) and state (Dan: meaning judgment).

“Nmekọrịta-n’otu,” nke na-anọchi anya njikọta nke ịdị Chukwu na mmadụ, bụ ọrụ Kraịst nke malitere n’ụbọchị Ọktoba 22, ma ọ bụ ọnwa nke iri (Gregori); ugboro iri na iri abụọ na abụọ hà narị abụọ na iri abụọ. Jeroboam guzobere ebe ịchụàjà ụgha ma na Betel ma na Dan, ya mere ọ bụ akara nke ofufe ụgha nke Ụka n’ụbọchị Sọnde n’ihe metụtara njikọta nke ụka (Betel: nke pụtara ụka) na ọchịchị (Dan: nke pụtara ikpe).

Then Jeroboam built Shechem in mount Ephraim, and dwelt therein; and went out from thence, and built Penuel. And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:25–33.

Mgbe ahụ, Jeroboam wuru Shekem n’ugwu Ifrem, biri kwa n’ime ya; o si n’ebe ahụ pụọ, wuru Penuel. Jeroboam wee sị n’obi ya, Ugbu a, alaeze a ga-alaghachi n’ụlọ Devid: ọ bụrụ na ndị a arịgo ime àjà n’ụlọ Onyenwe anyị dị na Jerusalem, mgbe ahụ obi ndị a ga-atụgharịkwa laghachi n’ebe nna ha ukwu nọ, ya bụ, Rehoboam eze Juda; ha ga-egbukwa m, laghachikwuru Rehoboam eze Juda. Ya mere eze ahụ kpọrọ ndụmọdụ, mee ụmụ ehi ọlaedo abụọ, sị ha, Ọ dị unu oke ịrịgo Jerusalem: leenu chi unu, O Izrel, ndị kpọpụtara unu n’ala Ijipt. O debere otu n’Betel, nke ọzọ o dobeere na Dan. Ihe a wee ghọọ mmehie: n’ihi na ndị mmadụ gara ife n’ihu otu ahụ, ọbụna ruo Dan. O mekwara ụlọ ebe dị elu, mee ndị nchụàjà site n’etiti ndị dị umeala n’ala n’etiti ndị mmadụ, ndị na-abụghị ụmụ Levi. Jeroboam wee doo ememme n’ọnwa nke asatọ, n’ụbọchị nke iri na ise nke ọnwa ahụ, dịka ememme ahụ dị na Juda, o wee chụọ àjà n’elu ebe ịchụàjà ahụ. O merekwa otu a na Betel, na-achụrụ ụmụ ehi ndị ahụ ọ kpara àjà: o dokwakwara na Betel ndị nchụàjà nke ebe ndị dị elu ahụ ndị o mere. Ya mere o chụrụ àjà n’elu ebe ịchụàjà ahụ nke o mere na Betel n’ụbọchị nke iri na ise nke ọnwa nke asatọ, ya bụ, n’ọnwa ahụ nke o chepụtara n’obi ya; o wee doo ememme nye ụmụ Izrel: o chụrụkwa àjà n’elu ebe ịchụàjà ahụ, kpọọkwa ihe nsure ọkụ na-esi ísì ụtọ. 1 Ndị Eze 12:25–33.

In the foundational history of the ten northern tribes, there was a rebellion that had been typified by Israel's rejection of God as king, and also by the rebellion of Aaron and the golden calf. Aaron’s rebellion was at the foundational history of ancient Israel and Jeroboam’s was at the foundational history of the ten northern tribes. “Line upon line” Aaron, as a high priest represents the church and Jeroboam as king, represents the state. Those two foundational rebellions are a line that includes the foundational rebellion of the people of Israel in desiring a human king.

N’akụkọ ntọala nke ebo iri nke ugwu, e nwere nnupụisi nke e gosipụtaworo n’onyinyo site n’ịjụ Chineke dịka eze site n’aka Izrel, nakwa site na nnupụisi Erọn na nwa ehi ọlaedo. Nnupụisi Erọn dị n’akụkọ ntọala nke Izrel oge ochie, nke Jeroboam dịkwa n’akụkọ ntọala nke ebo iri nke ugwu. “Ahịrị n’elu ahịrị,” Erọn, dịka nnukwu onye nchụàjà, na-anọchi anya nzukọ, Jeroboam, dịka eze, na-anọchi anya ọchịchị. Nnupụisi abụọ ndị ahụ nke ntọala bụ otu ahịrị nke gụnyere nnupụisi ntọala nke ndị Izrel n’ịchọ eze mmadụ.

490

490

There are three periods of four hundred and ninety years in the sacred history that is represented in the book of Ezekiel, and one was associated with the kings, the other with the sanctuary and the other with the host. Those three periods align with the rebellion of Aaron, (the sanctuary), Saul (the host) and Jeroboam (the king). Of the three symbols of prophet, priest and king, it is king Saul who is identified as prophesying, and Aaron was the priest, and Jeroboam was the king.

E nwere oge atọ nke narị afọ anọ na iri itoolu n’akụkọ ihe mere eme dị nsọ nke a na-anọchi anya ya n’akwụkwọ Ezekiel, otu n’ime ha metụtara ndị eze, nke ọzọ metụtara ebe nsọ, nke ọzọkwa metụtara ụsụụ ndị agha. Oge atọ ndị ahụ kwekọrọ na nnupụisi nke Eron, (ebe nsọ), Sol (ụsụụ ndị agha) na Jeroboam (eze). N’ime akara atọ ahụ nke onye-amụma, onye-nchu-àjà, na eze, ọ bụ eze Sol ka a na-akọwa dịka onye na-ebu amụma, Eron bụkwa onye-nchu-àjà, Jeroboam bụrụkwa eze.

And it came to pass, when all that knew him beforetime saw that, behold, he prophesied among the prophets, then the people said one to another, What is this that is come unto the son of Kish? Is Saul also among the prophets? And one of the same place answered and said, But who is their father? Therefore it became a proverb, Is Saul also among the prophets? 1 Samuel 10:11, 12.

O wee ruo, mb͕e ndi nile ma ya na mbụ hụrụ na, lee, ọ na-ebu amụma n’etiti ndị amụma, ndị mmadụ wee sị ibe ha, Gịnị bụ ihe a rutere nwa Kish? Sọl ò sokwa n’etiti ndị amụma? Otu onye si n’otu ebe ahụ zaa sị, Ma ònye bụ nna ha? Ya mere o ghọrọ ilu, Sọl ò sokwa n’etiti ndị amụma? 1 Samuel 10:11, 12.

The church triumphant consists of a thirty-year old prophet, a thirty-year old priest and a thirty-year old king, represented by Ezekiel who began in the thirtieth year, Joseph who began his service in the thirtieth year and king David who began to reign in his thirtieth year. The church triumphant is represented in the last eight chapters of the book of Ezekiel as the temple that fills the earth, and the church triumphant is Philadelphia, which is the eighth church that is of the seven.

Nzukọ Kraịst na-emeri emeri nwere onye-amụma dị afọ iri atọ, onye nchụàjà dị afọ iri atọ, na eze dị afọ iri atọ; nke Ezikiel nọchiri anya ya, onye malitere n’afọ nke iri atọ; Josef, onye malitere ozi ya n’afọ nke iri atọ; na eze Devid, onye malitere ịchị n’afọ nke iri atọ ya. A na-anọchi anya Nzukọ Kraịst na-emeri emeri n’isi asatọ ikpeazụ nke akwụkwọ Ezikiel dịka ụlọ nsọ nke jupụtara ụwa nile, ma Nzukọ Kraịst na-emeri emeri bụ Filadelfia, nke bụ ọgbakọ nke asatọ nke sitere n’ime asaa ahụ.

The prophetic line of Josiah that began in 977 BC ends at the soon-coming Sunday law. The purification and sealing of the one hundred and forty-four thousand that began on December 31, 2023, began when Michael descended to resurrect the two witnesses of Revelation eleven. 2023 arrived twenty-two years after September 11, 2001, just as the Alien and Sedition Acts of 1798 arrive twenty-two years after the Declaration of Independence in 1776. Jeroboam’s twenty-two-year reign began in 977 BC when the prophecy of Josiah was set forth. At that time the disobedient prophet of 1 Kings chapter thirteen, confronted Jeroboam’s apostasy just as Moses confronted Aaron’s apostasy, and Samuel confronted the host who desired a king. Those confrontations against foundational apostasies represented by the message of the disobedient prophet, Moses and Samuel represent the loud cry of the third angel at the Sunday law. It is the warning message proclaimed by the ensign, which is represented in the history of Jeroboam as the prediction of Josiah accompanied with a “sign.”

Ahịrị amụma nke Josaya nke malitere na 977 BC na-ejedebe na iwu Sọnde nke na-abịa n’oge na-adịghị anya. Nsacha na akara nke otu narị na iri anọ na puku anọ ahụ, nke malitere na Disemba 31, 2023, malitere mgbe Maikel siri n’eluigwe rịdata ịkpọlite ndị àmà abụọ nke Mkpughe isi nke iri na otu. Afọ 2023 bịara afọ iri abụọ na abụọ mgbe Septemba 11, 2001 gasịrị, dịka Iwu ndị Bịara Ụzọ Mba Ọzọ na Iwu Mmegide Nnupụisi nke 1798 bịara afọ iri abụọ na abụọ mgbe Nkwupụta Nnwere Onwe nke 1776 gasịrị. Ọchịchị Jeroboam nke afọ iri abụọ na abụọ malitere na 977 BC mgbe e gosipụtara amụma Josaya. N’oge ahụ, onye amụma ahụ na-enupụrụ isi nke 1 Ndị Eze isi nke iri na atọ chere ndapụ n’ezi ofufe nke Jeroboam ihu, dịka Mozis chere ndapụ n’ezi ofufe nke Erọn ihu, na dịka Samuel chere igwe mmadụ ahụ ihu ndị chọrọ eze. Mmekọrịta ihu na ihu ndị ahụ megide ndapụ n’ezi ofufe nke ntọala, nke ozi nke onye amụma ahụ na-enupụrụ isi, Mozis na Samuel nọchiri anya, na-anọchi anya mkpu ukwu nke mmụọ ozi nke atọ n’oge iwu Sọnde. Ọ bụ ozi ịdọ aka ná ntị nke ọkọlọtọ ahụ kpọsara, nke a nọchiri anya ya n’akụkọ ihe mere eme nke Jeroboam dịka amụma Josaya, nke “ihe ịrịba ama” so ya.

And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him.

Ma, lee, otu nwoke nke Chineke si n’ala Juda bịa na Betel site n’okwu Jehova: Jeroboam wee guzo n’akụkụ ebe-ichu-àjà ka o sure ihe nsure-azụ. O wee tie mkpu megide ebe-ichu-àjà ahụ n’okwu Jehova, sị, O ebe-ichu-àjà, ebe-ichu-àjà, otu a ka Jehova kwuru: Lee, a ga-amụrụ ụlọ Devid nwa, Josaịa ka a ga-akpọ ya aha; ọ ga-achụkwa n’elu gị ndị nchụàjà nke ebe dị elu ndị na-esure gị ihe nsure-azụ, a ga-akpọkwa ọkpụkpụ mmadụ ọkụ n’elu gị. O wee nye ihe-iriba-ama n’ụbọchị ahụ, sị, Nke a bụ ihe-iriba-ama nke Jehova kwuru; lee, ebe-ichu-àjà ahụ ga-adọwa, ntụ ahụ nke dị n’elu ya ga-awụpụkwa. O wee ruo, mgbe eze Jeroboam nụrụ okwu nwoke nke Chineke ahụ, onye tiri mkpu megide ebe-ichu-àjà ahụ na Betel, na o setịpụrụ aka ya site n’ebe-ichu-àjà ahụ, sị, Jide ya. Aka ya, nke o setịpụrụ megide ya, wee kpọnwụọ, nke mere na ọ pụghị ịdọpụta ya azụ n’ebe ọ nọ.

The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:1–10.

Ebe ịchụàjà ahụ kwa gbawara agbawa, uzuzu ya wee wụsaa site n’elu ebe ịchụàjà ahụ, dịka ihe ịrịba ama ahụ nke nwoke nke Chineke nyere site n’okwu nke Onyenwe anyị. Eze wee zaa, sị nwoke nke Chineke ahụ, Biko, rịọ ugbu a ihu Onyenwe gị bụ Chineke, kpeekwa ekpere n’ihi m, ka aka m wee laghachikwute m ọzọ. Nwoke nke Chineke wee rịọ Onyenwe anyị arịrịọ, aka eze ahụ wee laghachikwute ya ọzọ, wee dịkwa ka ọ dị na mbụ. Eze wee sị nwoke nke Chineke ahụ, Soro m laa n’ụlọ, mee ka ike gwụ gị, m ga-enyekwa gị ụgwọ ọrụ. Ma nwoke nke Chineke ahụ sịrị eze, Ọ bụrụgodị na ị ga-enye m ọkara ụlọ gị, agaghị m eso gị banye, agaghịkwa m eri achịcha ma ọ bụ ṅụọ mmiri n’ebe a: n’ihi na otu a ka e nyere m iwu site n’okwu nke Onyenwe anyị, sị, Erila achịcha, aṅụla mmiri, alaghachikwala n’otu ụzọ ahụ i siri bịa. Ya mere, ọ gara ụzọ ọzọ, ọ laghachikwaghị n’ụzọ ahụ o siri bia na Betel. 1 Ndị Eze 13:1–10.

The prophet’s refusal to eat with Jeroboam in spite of the offer of “half thine house” aligns with Herod’s promise to Salome of half of his kingdom.

Ịjụ nke onye-amụma jụrụ iri nri na Jeroboam, n’agbanyeghị onyinye nke “ọkara ụlọ gị,” kwekọrọ na nkwa Herọd nyere Salome nke ọkara alaeze ya.

And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee; And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. Mark 6:21–24.

Mgbe ụbọchị dabara adaba bịara, Herọd n’ụbọchị ọmụmụ ya mere oriri nye ndị ukwu ya, ndị isi agha, na ndị a ma ama nke Galili; mgbe ada Herodias ahụ batara, gbaa egwú, ma mee Herọd na ndị ha na ya nọ n’oche ụtọ, eze ahụ sịrị nwa agbọghọ ahụ, Rịọ m ihe ọbụla ị chọrọ, m ga-enyekwa gị ya. Ọ ṅụkwara ya iyi, sị, Ihe ọbụla ị ga-arịọ m, m ga-enye gị ya, ruo ọkara alaeze m. O wee pụọ, sị nne ya, Gịnị ka m ga-arịọ? Ọ sịrị, Isi Jọn Onye-nbaptizim. Mak 6:21–24.

Herod’s pledge of half his kingdom took place at his birthday. Herod is a symbol of Rome, and the ten kings of Revelation seventeen are typified by the tenfold division of Rome in Daniel chapter seven, and the ten toes of chapter two. His birthday is marked when the sixth kingdom is replaced by the seventh kingdom at the Sunday law, and in this sense, it is the birthday of the United Nations as the seventh kingdom of Bible prophecy. At the soon-coming Sunday law, the ten kings, represented by Jeroboam’s ten northern tribes, agree to give their kingdom to the beast for one hour in Revelation ‘seventeen’.

Nkwà Herọd banyeré ọkara alaeze-ya mere n’ụbọchị ọmụmụ ya. Herọd bụ ihe nnọchianya nke Rom, ndị eze iri ahụ nke Mkpughe iri na asaa ka e sere onyinyo ha site n’ịkewa Rom ugboro iri n’ime Daniel isi nke asaa, na mkpịsị ụkwụ iri nke isi nke abụọ. A na-akara ụbọchị ọmụmụ ya mgbe a na-anọchi alaeze nke isii anya site n’alaeze nke asaa n’oge iwu Ụka, ma n’echiche a, ọ bụ ụbọchị ọmụmụ nke Mba Ụwa Jikọrọ Ọnụ dịka alaeze nke asaa nke amụma Baịbụl. N’iwu Ụka nke na-abịa ngwa ngwa, ndị eze iri ahụ, ndị e ji ebo iri nke ugwu Jeroboam nọchite anya ha, kwekọrọ inye anụ ọhịa ahụ alaeze ha otu awa dị ka Mkpughe “iri na asaa” si kwuo.

For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:17.

N’ihi na Chineke etinyewo n’obi ha imezu uche Ya, ka ha nwee otu echiche, ma nye anụ ọhịa ahụ alaeze ha, ruo mgbe okwu nile nke Chineke ga-emezu. Nkpughe 17:17.

Before we take up Ezekiel’s prophecy of chapter four, we will identify the ‘thirteen’ times Ezekiel directly identifies a date. Those thirteen waymarks break down generally between the world and God’s people. The world represented by Egypt is placed into a direct date six times, and Tyre is addressed once, and the other six times Jerusalem is the subject. The book begins in 592 BC which is the thirtieth year of the seventeenth Jubilee cycle and verse one of chapter forty of Ezekiel identifies October 22, 573 BC as the end of the cycle. The Jubilee cycle represents the sealing time of the one hundred and forty-four thousand from 9/11 unto the soon-coming Sunday law, which in turn is represented in a fractal of that very history from December 31, 2023 unto the soon-coming Sunday law. Both periods were typified by August 11, 1840 unto October 22, 1844.

Tupu anyị amalite ileba amụma Ezikiel nke isi nke anọ anya, anyị ga-achọpụta ugboro “iri na atọ” Ezikiel kpọmkwem kọwara ụbọchị. Ihe ịrịba ama iri na atọ ndị ahụ na-ekewa n’ozuzu ha n’etiti ụwa na ndị nke Chineke. Ụwa, nke Ijipt nọchiri anya ya, ka e debere n’ime ụbọchị kpọmkwem ugboro isii, a kpọkwara Taịa otu ugboro, ma ugboro isii ndị ọzọ, Jerusalem bụ isiokwu ya. Akwụkwọ ahụ na-amalite na 592 BC, nke bụ afọ nke iri atọ nke okirikiri Jubili nke iri na asaa, ma amaokwu nke mbụ nke isi nke iri anọ nke Ezikiel na-akọwa Ọktoba 22, 573 BC dị ka njedebe nke okirikiri ahụ. Okirikiri Jubili ahụ na-anọchi anya oge nke ịka akara nke narị puku iri anọ na anọ site na 9/11 ruo n’iwu Sọnde na-abịa n’oge na-adịghị anya, nke n’aka nke ya e ji fractal nke otu akụkọ ihe mere eme ahụ nọchie anya site na Disemba 31, 2023 ruo n’iwu Sọnde na-abịa n’oge na-adịghị anya. E ji Ọgọọst 11, 1840 ruo Ọktoba 22, 1844 kọwaa ụdị nke oge abụọ ahụ.

On August 11, 1840 no less a personage than Jesus Christ descended as the mighty angel of Revelation ten who brought a little book that God’s people were to take and eat. The same angel again descended at 9/11 to mark the beginning of the sealing time. The same angel descended on December 31, 2023 to resurrect the two witnesses who had been slain in the street of that great city of Sodom and Egypt, where also the Lord was crucified. That descent marked the closing period of the sealing time. Within the fractal period of December 31, 2023 unto the Sunday law, Ezekiel the priest is given a vision of the temple in heaven. At that time, he is made dumb and only speaks when God commands him to do so. His condition lasts until the soon-coming Sunday law, represented by the destruction of Jerusalem.

N’abalị Ọgọst 11, 1840, ọ bụghị onye ọzọ kama Jisọs Kraịst n’onwe ya ka rịdatara dịka mmụọ-ozi ahụ dị ike nke Mkpughe iri, onye wetara obere akwụkwọ nke ndị Chineke kwesiri ịnara ma rie. Otu mmụọ-ozi ahụ rịdatakwara ọzọ n’oge 9/11 iji kaa akara mmalite oge nke ịkpa akara. Otu mmụọ-ozi ahụ rịdatakwara na Disemba 31, 2023 iji kpọlite ndị àmà abụọ ahụ e gburu n’okporo ámá nke nnukwu obodo ahụ nke Sọdọm na Ijipt, ebe kwa ka a kpọgidere Onyenwe anyị n’obe. Nrịdata ahụ kara akara oge mmechi nke oge ịkpa akara. N’ime oge fractal nke sitere na Disemba 31, 2023 ruo na iwu Ụka, e nyere Ịzikiel, onye nchụàjà, ọhụụ nke ụlọ nsọ dị n’eluigwe. N’oge ahụ, e mere ya ogbi, ọ na-ekwukwa okwu naanị mgbe Chineke nyere ya iwu ime otú ahụ. Ọnọdụ ya na-adịgide ruo n’iwu Ụka na-abịa ngwa ngwa, nke nnọchi anya ya bụ mbibi nke Jerusalem.

As with John, Ezekiel is commanded to take the book that was in the descending angel’s hand in Revelation ten, and also told to eat the book of lamentation, mourning and woe.

Dịka ọ dịkwa n’ihe metụtara Jọn, e nyere Ezikiel iwu ka o were akwụkwọ ahụ nke dị n’aka mmụọ ozi ahụ na-agbadata n’Ọhụụ Jọn isi nke iri, e nyekwara ya iwu ka o rie akwụkwọ nke iru uju, akwa, na ahụhụ.

But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Ezekiel 2:8–10.

Ma gị onwe gị, nwa nke mmadụ, nụ ihe m na-agwa gị; abụla onye nnupụisi dịka ụlọ ahụ nke nnupụisi: saa ọnụ gị, rie ihe m na-enye gị. Mgbe m lere anya, lee, e zigara m aka; ma, lee, akwụkwọ mpịakọta dị n’ime ya; O meghekwara ya n’ihu m; e dekwara ya n’ime na n’èzí: e dekwara n’ime ya akwa arịrị, na iru újú, na ahụhụ. Ezekiel 2:8–10.

The message is represented as a threefold message, thus typifying the message of the three angels of Revelation fourteen. It is therefore the sealing message of the third angel that seals those within Jerusalem who are lamenting and mourning the sin of the church and the land as represented in chapter nine of Ezekiel and chapter seven of Revelation.

A na-anọchi anya ozi ahụ dịka ozi okpukpu atọ, si otu a na-egosi n’ụdị amụma ozi ndị mmụọ ozi atọ nke Mkpughe iri na anọ. Ya mere, ọ bụ ozi nke ịkà akara nke mmụọ ozi nke atọ na-akà akara ndị ahụ nọ n’ime Jerusalem, ndị na-akwa ákwá ma na-eru uju n’ihi mmehie nke nzukọ na nke ala ahụ, dịka e gosiri ya n’isi nke itoolu nke Ezekiel na isi nke asaa nke Mkpughe.

And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer’s inkhorn by his side; And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. Ezekiel 9:3, 4.

Ebube nke Chineke nke Izrel si n’elu cherub ahụ, ebe Ọ nọ, rịgoro ruo n’ọnụ ụzọ ụlọ ahụ. O wee kpọọ nwoke ahụ yi uwe ọcha linin, onye nwere ite ink nke odeakwụkwọ n’akụkụ ya; Onyenwe anyị wee sị ya, Gaa n’etiti obodo ahụ, n’etiti Jerusalem, ma tinye akara n’egedege ihu ndị ikom ahụ na-asụ ude ma na-akwa ákwá n’ihi arụ nile nile a na-eme n’etiti ya. Ezekiel 9:3, 4.

Those who receive the seal are mourning for the sins of the church and the sins of the land, and Ezekiel’s testimony is woven upon the history of Jerusalem and Egypt, symbols of the church and the world.

Ndị na-anata akara ahụ na-eru uju n’ihi mmehie nke nzukọ-ukwu na mmehie nke ala ahụ, ma e kpara àmà Ịzikiel n’ime akụkọ ihe mere eme nke Jerusalem na Ijipt, ihe nnọchianya nke nzukọ-ukwu na ụwa.

“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world. …

“Yist nke nsọpụrụ Chineke efunahụbeghị ike ya kpamkpam. N’oge ihe ize ndụ na nkụda mmụọ nke nzukọ-nsọ ga-aka ukwuu, ìgwè nta ahụ nke na-eguzo n’ìhè ga na-asụ ude ma na-akwa ákwá n’ihi arụ arụ nile a na-eme n’ala ahụ. Ma karịchaa, ekpere ha ga-arịgo n’ihi nzukọ-nsọ n’ihi na ndị òtù ya na-eme dị ka omenala ụwa. …

“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 209, 210.

“Iwu ahu bụ: ‘Gaa n’etiti obodo ahụ, n’etiti Jerusalem, tee akara n’egedege ihu ndị ikom ahụ na-asụ ude ma na-eti mkpu n’ihi arụ arụ nile a na-eme n’etiti ya.’ Ndị a na-asụ ude ma na-eti mkpu anọwo na-egosipụta okwu nke ndụ; ha adọwo aka ná ntị, dụọ ndụmọdụ, ma rịọsiwo arịrịọ ike. Ụfọdụ n’ime ndị nọ na-asọpụrụ Chineke n’ụzọ ihere chegharịrị ma wedara obi ha ala n’ihu Ya. Ma ebube nke Onyenwe anyị esiwo n’Izrel pụọ; ọ bụ ezie na ọtụtụ ka nọgidere na-eme emume okpukpe, ike na ọnụnọ Ya adịghịzi.” Testimonies, volume 5, 209, 210.

In the context of the book of lamentations, mourning and woe typifying the three angels of Revelation fourteen, the lamentations and mourning are the first and second angels, and the third is the message of woe, a symbol of the east wind that is held in check by the four restraining angels of Revelation seven.

N’ọdịnaya nke akwụkwọ Abụ Ákwá, iru uju na ahụhụ, ndị na-anọchi anya ndị mmụọ ozi atọ nke Mkpughe iri na anọ, abụ ákwá na iru uju ahụ bụ ndị mmụọ ozi nke mbụ na nke abụọ, nke atọkwa bụ ozi nke ahụhụ, ihe nnọchianya nke ifufe ọwụwa anyanwụ nke ndị mmụọ ozi anọ na-egbochi egbochi nke Mkpughe asaa na-ejide ka ọ ghara ịpụ.

Egypt

Ijipt

In the book of Ezekiel, there are thirteen dates referenced. The first of the Egypt set of dates is Ezekiel 29:1, and it represented 587 BC.

N’akwụkwọ Ezikiel, e nwere ụbọchị iri na atọ e zoro aka na ha. Nke mbụ n’ime usoro ụbọchị ndị metụtara Ijipt bụ Ezikiel 29:1, ọ nọchiri anya afọ 587 T.K.

In the tenth year, in the tenth month, in the twelfth day of the month, the word of the Lord came unto me, saying, Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:1–3.

N’afọ nke iri, n’ọnwa nke iri, n’ụbọchị nke iri na abụọ nke ọnwa ahụ, okwu nke Onyenwe anyị bịakwutere m, sị, Nwa nke mmadụ, chee ihu gị megide Fero, eze Ijipt, ma buo amụma megide ya, na megide Ijipt nile: Kwuo, ma sị, Otu a ka Onyenwe anyị Chineke kwuru; Lee, anọ m imegide gị, Fero, eze Ijipt, nnukwu agwọ mmiri nke dina n’etiti osimiri ya niile, nke sịrị, Osimiri m bụ nke m, ọ bụkwa m mere ya nye onwe m. Ezekiel 29:1–3.

587 BC is the year of the siege, which began one and a half years before the destruction of Jerusalem. At that time Ezekiel proclaims that God would overthrow Egypt, and that the overthrow would demonstrate to God’s people their foolishness for trusting in the dragon of Egypt. By the end of the chapter a pronouncement is made that Egypt would be given to Babylon, thus identifying when the ten kings give their seventh kingdom of Bible prophecy to modern Babylon—the eighth kingdom that is of the seven. That prophecy was fulfilled ‘seventeen’ years later in 571 BC as set forth at the end of the chapter. Chapter 29 therefore contains the first and the last reference of dating associated with Egypt.

587 BC bụ afọ nke nnọchibido ahụ, nke malitere otu afọ na ọkara tupu mbibi Jerusalem. N’oge ahụ, Ezekiel kwusara na Chineke ga-akwatu Ijipt, nakwa na nkwatu ahụ ga-egosi ndị nke Chineke nzuzu ha n’ịtụkwasị obi n’agwọ ukwu nke Ijipt. Ka isiakwụkwọ ahụ na-eru ngwụcha, e nyere nkwupụta na a ga-enyefe Ijipt n’aka Babilọn, si otú a na-akọwapụta mgbe ndị eze iri ahụ nyere alaeze nke asaa ha nke amụma Akwụkwọ Nsọ nye Babilọn nke oge a—alaeze nke asatọ ahụ nke sitere na asaa ahụ. E mezuru amụma ahụ afọ “iri na asaa” ka e mesịrị, n’afọ 571 BC, dịka e depụtara ya na ngwụcha isiakwụkwọ ahụ. Ya mere, isiakwụkwọ 29 nwere ntụaka mbụ na nke ikpeazụ banyere ụbọchị metụtara Ijipt.

And it came to pass in the seven and twentieth year, in the first month, in the first day of the month, the word of the Lord came unto me, saying, Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it: Therefore thus saith the Lord God; Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army. I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord God. In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:17–21.

O wee ruo n’afọ nke iri abụọ na asaa, n’ọnwa mbụ, n’ụbọchị mbụ nke ọnwa ahụ, okwu nke Onyenwe anyị bịakwutere m, na-asị, Nwa nke mmadụ, Nebukadreza, eze Babilọn, mere ka ndị agha ya jee ozi dị ukwuu imegide Taịa: isi ọ bụla ghọrọ isi-acha-nkwọ, e buokwa akpụkpọ ubu ọ bụla pụọ: ma o nweghị ụgwọ ọrụ o nwetara, ya na ndị agha ya, site na Taịa, n’ihi ozi ahụ o jere imegide ya: Ya mere, otu a ka Onyenweanyị Jehova kwuru; Lee, aga m enye ala Ijipt n’aka Nebukadreza, eze Babilọn; ọ ga-eburu igwe mmadụ ya, werekwanụ ihe nkwata ya, werekwa ihe ọ lụtara; nke ahụ ga-abụkwa ụgwọ ọrụ nye ndị agha ya. Enyewo m ya ala Ijipt n’ihi ọrụ ya nke o jiri jee ozi imegide ya, n’ihi na ha rụrụ ọrụ maka m, ka Onyenweanyị Jehova kwuru. N’ụbọchị ahụ ka m ga-eme ka mpi nke ụlọ Izrel puputa; m ga-enyekwa gị mmeghe ọnụ n’etiti ha; ha ga-amarakwa na abụ m Onyenwe anyị. Ezikiel 29:17–21.

The twentieth year in the first month in the first day of verse seventeen represents the last date of the thirteen dates in Ezekiel, and it is the only date that falls after October 22, 573 BC. It represents when the king of the north in Daniel eleven verses forty-two and forty-three is given Egypt, as well as the point when the ten kings give their seventh kingdom to the eighth kingdom that is of the seven. It is fulfilled when the “horn of the house of Israel” buds forth. In Isaiah Israel buds in the day of the east wind.

Afọ nke iri abụọ, n’ọnwa mbụ, n’ụbọchị mbụ nke amaokwu nke iri na asaa, na-anọchi anya ụbọchị ikpeazụ n’ime ụbọchị iri na atọ dị n’Ezikiel, ọ bụkwa naanị ụbọchị nke na-adaba mgbe Ọktoba 22, 573 BC gasịrị. Ọ na-anọchi anya oge e nyere eze nke ugwu n’ime Daniel iri na otu amaokwu nke iri anọ na abụọ na nke iri anọ na atọ Ijipt, yana ebe ndị eze iri ahụ na-enye alaeze nke asaa ha nye alaeze nke asatọ nke sitere n’ime asaa ahụ. A na-emezu ya mgbe “mpi nke ụlọ Izrel” pupụtara. N’ime Aịzaya, Izrel na-apụta mkpụrụ n’ụbọchị ifufe ọwụwa anyanwụ.

He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Isaiah 27:8.

Ọ ga-eme ka ndị si na Jekọb bịa gbanye mgbọrọgwụ: Izrel ga-epu ifuru ma puo ome, meekwa ka mkpụrụ juo elu ụwa dum. Aịzaya 27:8.

When Ezekiel 29:17 is fulfilled, and the dragon of Egypt is given to the papal beast at the soon-coming Sunday law the latter rain will be poured out without measure upon Israel. That rain began on 9/11 as a sprinkling as typified by Christ breathing upon His disciples after He descended to earth after He had ascended to His Father following His resurrection.

Mgbe Ezikiel 29:17 mezuru, ma e nyere anụ ọhịa nke Egypt nye anụ ọhịa papal n’iwu Sọnde nke na-abịa ngwa ngwa, a ga-awụkwasị Izrel mmiri ozuzo ikpeazụ ahụ n’enweghị oke. Mmiri ozuzo ahụ malitere na 9/11 dịka ntakịrị ifesa, dịka e gosiri ya n’ihe atụ site n’ịfụ ume Kraịst n’elu ndị na-eso ụzọ Ya mgbe O rịdatara n’ụwa mgbe Ọ rigoworo n’ebe Nna Ya nọ mgbe mbilite n’ọnwụ Ya gasịrị.

“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.

“Omume Kraịst n’ịku ume n’elu ndị na-eso ụzọ ya Mmụọ Nsọ, na n’inye ha udo ya, dị ka ntụtụ mmiri ole na ole tupu oke mmiri ozuzo bara ụba a ga-enye n’ụbọchị Pentikọst.” Spirit of Prophecy, mpịakọta nke 3, 243.

Ezekiel’s prediction of the fall of Egypt was proclaimed in 587 BC, the year of the siege, and ‘seventeen’ years later the prediction was fulfilled. It is fulfilled in the period represented by the number ‘seventeen,’ thus representing the hidden history of verse forty of Daniel eleven. It is to be fulfilled during the sealing time of the one hundred and forty-four thousand which is portrayed in chapter nine of Ezekiel. In the sealing time the latter rain is poured out, first as a sprinkling at 9/11 and then a full outpouring at the Sunday law. It is fulfilled according to Isaiah in the “day of the east wind,” and Islam is the east wind, and Islam is the third “woe.” The message Ezekiel was to eat was a threefold message, of which the third part was the message of woe.

E kwuputara amụma Ezikiel banyere ọdịda Ijipt n’afọ 587 BC, n’afọ nnọchibido ahụ, ma afọ “iri na asaa” ka e mesịrị, e mezuru amụma ahụ. A na-emezu ya n’oge nke nọmba “iri na asaa” nọchiri anya ya, si otu a nọchite anya akụkọ ihe mere eme zoro ezo nke amaokwu iri anọ nke Daniel iri na otu. A ga-emezu ya n’oge nsịchi nke ndị otu narị puku iri anọ na anọ, nke e sere na isi nke itoolu nke Ezikiel. N’oge nsịchi ahụ ka a na-awụsa mmiri ozuzo ikpeazụ, mbụ dị ka ifesa-ifesa na 9/11, emesia dị ka mmụsa zuru oke n’iwu ụbọchị Sọnde. Dị ka Aịzaya si kwuo, a na-emezu ya n’“ụbọchị ifufe ọwụwa anyanwụ,” Islam bụkwa ifufe ọwụwa anyanwụ ahụ, Islam bụkwa “ahụhụ” nke atọ. Ozi ahụ Ezikiel kwesiri iri bụ ozi atọ n’otu, nke akụkụ nke atọ ya bụ ozi nke ahụhụ.

Ezekiel’s thirteen dated messages were set forth in connection with Jerusalem, Egypt and Tyre. They were all addressing rebellion as represented by the number "thirteen."

Ozi iri na atọ Ezikiel dere, nke e nyere ụbọchị ha, ka e wepụtara n’ihe metụtara Jerusalem, Ijipt, na Taịa. Ha niile na-ekwu okwu banyere nnupụisi, dịka e ji ọnụọgụgụ “iri na atọ” nọchite anya ya.

We will continue to consider the dating of Ezekiel in the next article.

Anyị ga-aga n’ihu ileba anya n’ịtụ ụbọchị nke Ezekiel n’isiokwu na-esonụ.