There are ‘thirteen’ references to dates in the book of Ezekiel; six address Jerusalem, six address Egypt and one Tyre. All the references are set within the context of rebellion, which the number ‘thirteen’ symbolizes. The year after Ezekiel’s wife died from a stroke, marking the beginning of the third siege, Ezekiel was commanded to speak against Egypt, identifying that it would be desolate for forty years.
E nwere ntụaka iri na atọ banyere ụbọchị n’akwụkwọ Ezikiel; isii metụtara Jerusalem, isii metụtara Ijipt, otu kwa metụtara Taịa. A tọrọ ntụaka ndị a niile n’ime ọnọdụ nnupụisi, nke ọnụọgụ “iri na atọ” na-anọchi anya ya. N’afọ sochirinụ mgbe nwunye Ezikiel nwụsịrị n’ihi ọrịa mberede, nke kpọrọ mmalite nke nnọchibido nke atọ, e nyere Ezikiel iwu ka o kwuo megide Ijipt, na-akọwapụta na ọ ga-abụ ala tọgbọrọ n’efu ruo afọ iri anọ.
And I will make the land of Egypt desolate in the midst of the countries that are desolate, and her cities among the cities that are laid waste shall be desolate forty years: and I will scatter the Egyptians among the nations, and will disperse them through the countries. Yet thus saith the Lord God; At the end of forty years will I gather the Egyptians from the people whither they were scattered: And I will bring again the captivity of Egypt, and will cause them to return into the land of Pathros, into the land of their habitation; and they shall be there a base kingdom. Ezekiel 29:12–14.
M ga-eme kwa ka ala Ijipt tọgbọrọ n’efu n’etiti mba ndị tọgbọrọ n’efu, obodo-ya dịkwa n’etiti obodo ndị e bibiri ebibi ga-atọgbọrọ n’efu afọ iri anọ: m ga-achụsasịkwa ndị Ijipt n’etiti mba nile, meekwa ka ha gbasasịa n’ime mba dị iche iche. Ma otu a ka Onyenweanyị Jehova kwuru; N’ọgwụgwụ afọ iri anọ ka m ga-achịkọta ndị Ijipt n’ime ndị mmadụ ebe a chụsasịrị ha: M ga-emekwa ka ndọta n’agha nke Ijipt laghachi, meekwa ka ha lọghachi n’ala Pathros, n’ala ebe obibi ha; ha ga-adịkwa n’ebe ahụ dịka alaeze dị ala. Ezikiel 29:12–14.
The siege began in 588 BC, and a year later in 587 BC Ezekiel was commanded to speak. In verse ‘seventeen’, 571 BC identifies that Egypt will be given to Babylon for services rendered. Bible chronologists suggest 567 BC unto 527 BC as the forty-year period identified in the verses, and from the initial message of judgment proclaimed in 587 BC until verse seventeen’s pronouncement in 571 BC that the Lord had given Egypt into the hand of Nebuchadnezzar, we find a ‘seventeen-year’ period.
Mbuso agha ahụ malitere n’afọ 588 T.K., ma otu afọ ka e mesịrị, n’afọ 587 T.K., e nyere Ịzikiel iwu ikwu okwu. N’amaokwu nke “iri na asaa”, afọ 571 T.K. na-egosi na a ga-enye Ijipt n’aka Babilọn dịka ụgwọ maka ọrụ e rụrụ. Ndị na-edekọ usoro oge nke Bible na-atụ aro afọ 567 T.K. ruo 527 T.K. dịka oge afọ iri anọ ahụ e gosiri n’amaokwu ndị ahụ; ma site n’ozi mbụ nke ikpe a kpọsara n’afọ 587 T.K. ruo n’ikwupụta nke amaokwu iri na asaa n’afọ 571 T.K. na Onyenwe anyị enyela Ijipt n’aka Nebukadneza, anyị na-ahụ oge “afọ iri na asaa.”
Nebuchadnezzar’s army fought a long, difficult campaign against Tyre (the siege lasted about 13 years, roughly 586–573 BC). The soldiers worked extremely hard (every head was made bald and every shoulder rubbed bare from carrying loads), yet they received no significant wages or spoil from Tyre itself. Because of this unprofitable labor, God determined to give Egypt to Nebuchadnezzar as compensation (“wages”) for the work his army did against Tyre.
Ndị agha Nebukadneza lụrụ ọgụ ogologo oge na nke siri ike megide Taịa (nnọchibido ahụ were ihe dị ka afọ iri na atọ, ihe dị ka 586–573 T.K.). Ndị agha ahụ rụsiri ọrụ ike nke ukwuu (isi ọ bụla ghọrọ isi nkwọcha, ewerekwa ibu ruo n’ókè nke na ubu ọ bụla rụkọrọ nkụ), ma ha anataghị ụgwọ ọrụ ma ọ bụ ihe nkwata bara uru sitere na Taịa n’onwe ya. N’ihi ọrụ a na-amịtaghị uru, Chineke kpebiri inye Ijipt n’aka Nebukadneza dị ka nkwụghachi (“ụgwọ ọrụ”) maka ọrụ ndị agha ya rụrụ megide Taịa.
And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house. Luke 10:7.
Nọọnụkwa n’otu ụlọ ahụ, na-erikwa ma na-aṅụkwa ihe ndị ha na-enye: n’ihi na onye ọrụ kwesịrị ụgwọ ọrụ ya. Unu esila n’ụlọ ruo n’ụlọ. Luk 10:7.
Nebuchadnezzar therefore took Tyre first and after the thirteen-year siege he was given Egypt. Before he took Tyre, he took Jerusalem in 586 BC, then he accomplished a siege of thirteen years against Tyre, and thereafter Egypt. Jerusalem was taken in 586 BC, and the siege of Tyre began 586 BC and went unto 573 BC. The number thirteen is associated with the United States.
Ya mere, Nebukadneza buuru Taịa ụzọ, ma mgbe nnọchibido ahụ nke afọ iri na atọ gasịrị, e nyere ya Ijipt. Tupu o were Taịa, o weere Jerusalem n’afọ 586 BC; emesịa, o mezuru nnọchibido megide Taịa nke dịrị afọ iri na atọ, ma n’ụzọ sochirinụ, Ijipt. E weere Jerusalem n’afọ 586 BC, nnọchibido Taịa wee malite n’afọ 586 BC, gaa ruo n’afọ 573 BC. A na-ejikọta ọnụọgụ iri na atọ na United States.
Sister White informs us that Jerusalem in the book of Ezekiel represents the Laodicean Seventh-day Adventist church, and Nebuchadnezzar, the king of the north represents the papal power in the latter days. In the historical illustration of chapter twenty-nine, the latter-day robbers of thy people representing papal Rome, conquers three entities in the chapter. First he takes Jerusalem, then Tyre and finally Egypt.
Nwanneanyị White na-eme ka anyị mara na Jerusalem n’akwụkwọ Ezikiel nọchiri anya ụka Seventh-day Adventist nke Laodisia, ma Nebukadneza, eze nke ugwu, nọchiri anya ike nke ndị Pope n’ụbọchị ikpeazụ. N’ihe atụ akụkọ ihe mere eme nke isi nke iri abụọ na itoolu, ndị ohi nke ndị gị n’ụbọchị ikpeazụ, ndị nọchiri anya Rom nke ndị Pope, na-emeri ihe atọ dị n’isi ahụ. Nke mbụ ọ na-ewere Jerusalem, emesịa Taịa, ma n’ikpeazụ Ijipt.
Judgment begins at the house of God and the horn of Protestantism in the United States is first conquered in advance of the Sunday law. The horn of apostate Protestantism in the United States includes the Laodicean Seventh-day Adventist church that represents the “former” covenant people who are passed by as was ancient Israel in the year 34 and the Protestants in 1844. The passing by of those former covenant people of God in 34 and 1844 are both represented in the prophetic history of the twenty-three-hundred-year prophecy of Daniel 8:14. Judgment begins with the house of God and the horn of Protestantism is judged in advance of the horn of Republicanism.
Ikpe ikpe na-amalite n’ụlọ Chineke, a na-emeri mpi Protestantism dị na United States mbụ tupu iwu Sọnde abịa. Mpi Protestantism dapụtaworo n’ezi okwukwe dị na United States gụnyere ụka Laodisia nke Seventh-day Adventist, nke na-anọchi anya ndị mbụ bụ ndị ọgbụgba ndụ, bụ́ ndị a gafere dịka e mere Izrel oge ochie n’afọ 34 na ndị Protestant n’afọ 1844. Ịgafe ndị ahụ mbụ bụ ndị ọgbụgba ndụ nke Chineke n’afọ 34 na 1844 ka a na-anọchi anya ha abụọ n’akụkọ ihe mere eme amụma nke amụma afọ puku abụọ na narị atọ nke Daniel 8:14. Ikpe ikpe na-amalite n’ụlọ Chineke, a na-ekpekwa mpi Protestantism ikpe tupu mpi Republicanism.
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.
N’ihi na oge eruola ka ikpé malite n’ụlọ Chineke: ma ọ bụrụ na o buru ụzọ malite n’ebe anyị nọ, gịnị ka njedebe nke ndị na-erubeghị oziọma Chineke isi bụrụ? 1 Pita 4:17.
The first mention of the judgment of Egypt is located in the first verse of chapter twenty-nine, and the last date mentioned in connection with Egypt by Ezekiel is in verse ‘seventeen’ of the same chapter. The chapter identifies modern Rome first overcoming the horn of Protestantism and then Tyre, which represents the horn of Republicanism that is overcome at the soon-coming Sunday law. When Tyre (the United States) is conquered by Nebuchadnezzar at the Sunday law, Egypt is also given into his hands. At that point the deadly wound of papacy is healed. Not only is the papacy’s deadly wound then healed, but Ezekiel informs us this happens during the period of the latter rain.
Ihe mbụ e kwuru banyere ikpe a ga-ekpe Ijipt dị na amaokwu mbụ nke isi nke iri abụọ na itoolu, ụbọchị ikpeazụ Ezikiel kpọrọ n’ihe gbasara Ijipt dịkwa n’amaokwu nke “iri na asaa” nke otu isi ahụ. Isi ahụ na-egosi na Rom nke oge a ga-ebu ụzọ merie mpi nke Protestantism, wee merie Taịa, nke na-anọchi anya mpi nke Republicanism, nke a na-emeri n’iwu Ụka banyere Ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya. Mgbe Nebukadneza meriri Taịa (United States) n’iwu Ụbọchị Sọnde ahụ, a na-enyekwa Ijipt n’aka ya. N’oge ahụ ka a na-agwọ ọnya na-egbu egbu nke papacy. Ọ bụghị naanị na a na-agwọ ọnya na-egbu egbu nke papacy n’oge ahụ, kama Ezikiel na-eme ka anyị mara na nke a na-eme n’oge mmiri ikpeazụ.
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 29:21.
N’ụbọchị ahụ ka M ga-eme ka mpi nke ụlọ Izrel pụta ome, M ga-enyekwa gị mmeghe ọnụ n’etiti ha; ha ga-amakwa na Abụ M Onyenwe anyị. Ezikiel 29:21.
Jacob and Israel
Jekọb na Izrel
Isaiah identifies that Israel buds out, blossoms and fills the whole earth with fruit. It is rain that brings about the three steps of budding, blossoming and fruit bearing, and according to Isaiah, the latter rain arrives when the “rough wind” is stayed. He further identifies that during the period of budding, blossoming and fruit-bearing the sins of Jacob are to be purged, and the Hebrew word translated as “purged” is atoned for.
Aịzaya na-akọwa na Izrel na-epu ome, na-ama ifuru, ma na-ejupụta ụwa nile n’mkpụrụ. Ọ bụ mmiri ozuzo na-eweta nzọụkwụ atọ ahụ nke ipe ome, ịma ifuru, na ịmị mkpụrụ, ma dịka Aịzaya siri kwuo, mmiri ozuzo ikpeazụ ahụ na-abịa mgbe a kwụsịrị “ifufe ike.” Ọ gara n’ihu ịkọwa na n’oge ipe ome, ịma ifuru, na ịmị mkpụrụ, a ga-ewepụ mmehie Jekọb, ma okwu Hibru a sụgharịrị dịka “ewepụ” pụtara ime mkpuchi mmehie.
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.
N’otụ̀tụ̀ ka ị ga-eso ya lụọ okwu mgbe ọ na-apụta; ọ na-egbochi ifufe ya siri ike n’ụbọchị ifufe ọwụwa anyanwụ. Ya mere, site n’ihe a ka a ga-eji kpuchapụ ajọ omume Jekọb; nke a kwa bụ mkpụrụ nile nke iwepụ mmehie ya; mgbe ọ na-eme ka nkume nile nke ebe-ichu-àjà dị ka nkume nzu a tìwàrà tìwàrà, ogidi Ashera na ihe oyiyi apụghị iguzo ọzọ. Aịsaịa 27:8, 9.
When the four winds (his rough wind) of strife are restrained, the sealing of the one hundred and forty-four thousand begins, and the wise and wicked of Adventism are ultimately separated, and all of this is accomplished in the “day of the east wind.” The sealing time began with a sprinkling at 9/11 and it ends with a full outpouring at the Sunday law when the earth is then filled with fruit. The sealing time is a progressive purification and purging in agreement with Malachi three. But in the seventeen-year period represented by the beginning and ending dates of Ezekiel twenty-nine, the conquering of the sixth kingdom of Bible prophecy as represented by Jerusalem, a symbol of the horn of Protestantism—the church and Tyre, a symbol of the horn or Republicanism—the state. Just after the end of the thirteen year siege of Tyre the conquering of the seventh kingdom of ten kings represented by Egypt takes place. The three conquering’s of Jerusalem, Tyre and Egypt occurs when “the horn of the house of Israel” buds forth, and is given an opening of the mouth.
Mgbe a na-egbochi ifufe anọ (ifufe ya siri ike) nke esemokwu, akara nke otu narị puku iri anọ na anọ amalite, a na-ekewakwa ndị amamihe na ndị ajọ omume n’ime Adventism n’ikpeazụ, a na-emekwa ihe ndị a niile n’“ụbọchị ifufe ọwụwa anyanwụ.” Oge akara ahụ malitere site n’ifesa ntakịrị na 9/11, ọ na-akwụsịkwa site n’ịwụsa zuru ezu n’iwu Ụka mgbe ahụ a ga-eme ka ụwa juo mkpụrụ. Oge akara ahụ bụ ime ka mmadụ dị ọcha nwayọ nwayọ na iwepụ ihe rụrụ arụ n’ime ya, n’ime nkwekọrịta na Malakai atọ. Ma n’ime afọ iri na asaa ahụ nke ụbọchị mmalite na ụbọchị njedebe nke Ezikiel iri abụọ na itoolu nọchiri anya, imeri alaeze nke isii nke amụma Baịbụl dị ka Jerusalem nọchiri anya ya, ihe nnọchianya nke mpi Protestantism—ụka; na Taịa, ihe nnọchianya nke mpi ma ọ bụ Republicanism—alaeze. Ozugbo ntakịrị mgbe njedebe nke mkpọchi afọ iri na atọ nke Taịa gasịrị, imeri alaeze nke asaa nke ndị eze iri nọchiri anya ya site n’Ijipt na-eme. Mmeri atọ ahụ nke Jerusalem, Taịa, na Ijipt na-eme mgbe “mpi nke ụlọ Izrel” pulitere, e nyekwara ya mmeghe ọnụ.
Both the priest Ezekiel and the priest Zacharias dumbness end at the Sunday law, when the United States and Balaam’s ass both speak. The Lord gives the house of Israel the “opening of the mouth” at the Sunday law. Jacob sins have then been purged and his name is changed to the house of Israel. The message they proclaim is represented by the third witness of prophetic dumbness represented by Daniel, who is then given the message of Daniel chapter eleven, which is also the vision of Habakkuk that then ‘speaks and does not lie.’ Ezekiel, Zacharias and Daniel align with the proclamation of the loud cry of the third angel, as does Jeremiah in chapter fifteen where he is promised to be God’s mouth if he would rebound from the first disappointment.
Mgbachi onye nchụàjà, bụ́ Ịzikiel, na onye nchụàjà, bụ́ Zekaraịa, ntachi-ọnụ ha abụọ na-abịa n’isi njedebe n’oge iwu Ụka, mgbe United States na ịnyịnya ibu Belam abụọ na-ekwu okwu. Onye-nwe-anyị na-enye ụlọ Izrel “mmeghe ọnụ” n’oge iwu Ụka. N’oge ahụ ka e meworo ka mmehie Jekọb dị ọcha, a gbanweekwa aha ya bụrụ ụlọ Izrel. Ozi ha na-ekwusa bụ nke a na-anọchi anya ya site n’akaebe nke atọ nke ntachi-ọnụ amụma, nke Daniel na-anọchi anya ya, onye a na-enyezi n’oge ahụ ozi nke Daniel isi nke iri na otu, nke bụkwa ọhụụ Habakuk nke n’oge ahụ ‘na-ekwu okwu, ọ dịghịkwa agha ụgha.’ Ịzikiel, Zekaraịa, na Daniel kwekọrọ na nkwusa nke oke mkpu nke mmụọ ozi nke atọ; otu a ka Jeremaịa kwa si kwekọrọ na ya n’isi nke iri na ise, ebe e kwere ya nkwa na ọ ga-abụ ọnụ Chineke ma ọ bụrụ na ọ ga-alaghachi azụ site na ndakpọ olileanya mbụ.
Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:18, 19.
Gịnị mere ihe mgbu m ji bụrụ nke na-adịgide adịgide, ọnya m kwa bụrụ nke a na-apụghị ịgwọ agwọ, nke jụrụ ịdịgwọ? Ì ga-abụrịrị m kpamkpam dịka onye ụgha, na dịka mmiri ndị na-adapụ? Ya mere otú a ka Onyenwe anyị kwuru, Ọ bụrụ na i laghachiri, mgbe ahụ ka M ga-eweghachikwa gị, ị ga-eguzokwa n’ihu m: ma ọ bụrụ na i wepụta ihe dị oké ọnụ ahịa n’ihe rụrụ arụ, ị ga-adị ka ọnụ m: ka ha laghachikwute gị; ma gị onwe gị alaghachikwutela ha. Jeremiah 15:18, 19.
Jesus illustrates the end with the beginning and at 9/11 the sprinkling brought forth buds and the plant of Jacob began to grow, and ultimately when the iniquity of Jacob is purged, the house of Israel will speak. The budding out at 9/11 that was accomplished by the rain is typifying a budding out at the end of the sealing time, when the “horn” of the house of Israel buds out, right where the horns of apostate Protestantism and Republicanism are overcome by Nebuchadnezzar.
Jizọs ji mmalite kọwaa ọgwụgwụ; ma na 9/11, ifesa ahụ weputara ome, osisi nke Jekọb wee malite ito. N’ikpeazụkwa, mgbe a sachapụrụ ajọ omume nke Jekọb, ụlọ Izrel ga-ekwu okwu. Iwepụta ome ahụ na 9/11, nke mmiri ozuzo mezuru, na-anọchi anya iwepụta ome n’ọgwụgwụ oge nke ịkpọchi akara, mgbe “mpi” nke ụlọ Izrel na-apụta ome, kpọmkwem n’ebe a meriri mpi ndị Protestantizim ndapụ n’ezi ofufe na Republicanism site n’aka Nebukadneza.
At that point the distinction between the false horn of Protestantism is contrasted with the true horn of Protestantism as typified by Aaron’s rod that budded in distinction to the other rods of the tribes of Israel. The two dates in chapter twenty-nine of Ezekiel identify the history of the lifting up of the ensign of the one hundred and forty-four thousand at the soon-coming Sunday law.
N’oge ahụ, a na-egosi ọdịiche dị n’etiti mpi ụgha nke Protestantism na mpi eziokwu nke Protestantism, dịka e ji ya atụ n’osisi Aaron nke putara ome, nke dị iche n’osisi ndị ọzọ nke ebo Izrel. Ụbọchị abụọ ahụ dị n’isi nke iri abụọ na itoolu nke Ezekiel na-akọwapụta akụkọ ihe mere eme banyere ibuli ọkọlọtọ nke puku narị anọ na iri anọ na anọ ahụ elu n’oge iwu Sunday nke na-abịa n’oge na-adịghị anya.
The process of the budding, blooming and filling the earth with fruit began at the sprinkling of the latter rain on 9/11, just as the Pentecostal season began with Christ breathing a few drops upon His disciples that led to Pentecost when the full outpouring took place. The budding of 9/11 at the beginning of the purging of Jacob (the supplanter), which is the sealing time typified the budding of the house of Israel (the overcomer) at the Sunday law. The budding at the end is marking a distinction between the former covenant people and the one hundred and forty-four thousand, just as the outpouring of fire on Mount Carmel made a distinction between the prophet Elijah and the prophets of Baal. The distinction is represented by a class who are prophetically ashamed for a counterfeit peace and safety message, and the other class are prophetically joyful, and they will never be ashamed.
Usoro nke ifopụta, ifuru, na ime ka ụwa jupụta n’ọmụmụ mkpụrụ malitere n’ịfesa mmiri ozuzo ikpeazụ na 9/11, dịka oge Pentikọst malitere site n’ime ka Kraịst kuo ntakịrị ntakịrị mmiri n’elu ndị na-eso ụzọ Ya, nke dugara na Pentikọst mgbe mwụsa zuru ezu mere. Ifopụta nke 9/11 ná mmalite nke ịchụpụ Jekọb (onye nnọchi anya), nke bụ oge nke ịkachi akara, nọchiri anya n’ụdị amụma ifopụta nke ụlọ Izrel (onye mmeri) n’oge iwu Ụka. Ifopụta ahụ n’ọgwụgwụ na-akọwa ihe dị iche n’etiti ndị mbụ nke ọgbụgba ndụ na otu narị puku iri anọ na anọ, dịka mwụsa ọkụ n’elu Ugwu Kamel mere ka e nwee ọdịiche n’etiti onye-amụma Ịlaịja na ndị amụma Bel. A na-anọchi anya ọdịiche ahụ site n’otu ìgwè ndị, n’amụma, ihere na-eme ha n’ihi ozi ugha nke udo na nchekwa, ebe ìgwè nke ọzọ, n’amụma, jupụtara n’ọṅụ, ma ihere agaghị eme ha ma ọlị.
The Six Dates of Egypt
Ụbọchị Isii nke Ijipt
Ezekiel identifies four other dates associated with Egypt, and two of those dates mark the eleventh year, and the other two dates mark the twelve year of the captivity.
Ezikiel na-akọwa ụbọchị anọ ọzọ metụtara Ijipt, ma abụọ n’ime ụbọchị ndị ahụ na-akọwa afọ nke iri na otu, ebe ụbọchị abụọ ndị ọzọ na-akọwa afọ nke iri na abụọ nke ndọkpụ n’agha ahụ.
The Siege of the Eleventh Year
Nnọchibido nke Afọ nke Iri na Otu
And it came to pass in the eleventh year, in the first month, in the seventh day of the month, that the word of the Lord came unto me, saying, Son of man, I have broken the arm of Pharaoh king of Egypt; and, lo, it shall not be bound up to be healed, to put a roller to bind it, to make it strong to hold the sword. Ezekiel 30:20, 21.
O wee ruo n’afọ nke iri na otu, n’ọnwa mbụ, n’ụbọchị nke asaa nke ọnwa ahụ, na okwu nke Onyenwe anyị bịakwutere m, sị, Nwa nke mmadụ, agbajiwo m ogwe aka Fero, eze Ijipt; ma, lee, a gaghị ekechie ya ka ọ gwọọ, site n’itinye bandeeji iji kee ya, ime ka ọ sie ike ijide mma agha. Ezekiel 30:20, 21.
And it came to pass in the eleventh year, in the third month, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, speak unto Pharaoh king of Egypt, and to his multitude; Whom art thou like in thy greatness? Ezekiel 31:1, 2.
O wee ruo n’afọ nke iri na otu, n’ọnwa nke atọ, n’ụbọchị mbụ nke ọnwa ahụ, na okwu Jehova bịakwutere m, sị, Nwa nke mmadụ, gwa Fero eze Ijipt, na ìgwè mmadụ ya; ònye ka i yiri n’ịdị ukwuu gị? Ezikiel 31:1, 2.
In the eleventh year of the captivity, Egypt and Pharaoh’s arms are broken, and Babylon’s arms are strengthened in chapter thirty. In the eleventh year in chapter thirty-one the fall of Egypt and its impact upon the world is identified.
N’afọ nke iri na otu nke ndọta n’agha, a gbajiri ogwe aka Ijipt na nke Fero, e mekwaa ka ogwe aka Babilọn sie ike n’isi nke iri atọ. N’afọ nke iri na otu, n’isi nke iri atọ na otu, a kọwara ọdịda Ijipt na mmetụta ya n’elu ụwa.
The Twelfth Year & Jerusalem’s Fall
Afọ nke Iri na Abụọ na Ọdịda Jerusalem
The two dates in the twelfth year are located in Ezekiel thirty-two.
Ụbọchị abụọ ahụ dị n’afọ nke iri na abụọ ka a hụrụ na Ezikiel iri atọ na abụọ.
And it came to pass in the twelfth year, in the twelfth month, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, take up a lamentation for Pharaoh king of Egypt, and say unto him, Thou art like a young lion of the nations, and thou art as a whale in the seas: and thou camest forth with thy rivers, and troubledst the waters with thy feet, and fouledst their rivers. Thus saith the Lord God; I will therefore spread out my net over thee with a company of many people; and they shall bring thee up in my net. Ezekiel 32:1–3.
O rue, n’afọ nke iri na abụọ, n’ọnwa nke iri na abụọ, n’ụbọchị mbụ nke ọnwa ahụ, na okwu nke Onyenwe anyị bịakwutere m, sị, Nwa nke mmadụ, bulie akwa arịrị maka Fero eze Ijipt, gwa ya, Ị dị ka nwa ọdụm n’etiti mba nile, ị dịkwa ka nnukwu anụ mmiri n’ime oke osimiri: i wee pụta na osimiri gị nile, meekwa ka mmiri bụrụ ọgbaaghara site n’ụkwụ gị, wee merụọ osimiri ha. Otú a ka Onye-nwe-anyị Jehova kwuru; Ya mere, aga m atụkwasị gị ụgbụ m n’elu, site n’ìgwè nke ọtụtụ mmadụ; ha ga-ebulikwa gị n’ime ụgbụ m. Ezekiel 32:1–3.
It came to pass also in the twelfth year, in the fifteenth day of the month, that the word of the Lord came unto me, saying, Son of man, wail for the multitude of Egypt, and cast them down, even her, and the daughters of the famous nations, unto the nether parts of the earth, with them that go down into the pit. Ezekiel 32:17, 18.
O wee ruo na n’afọ nke iri na abụọ, n’ụbọchị nke iri na ise nke ọnwa ahụ, okwu Jehova bịakwutere m, sị, Nwa nke mmadụ, kwaa ákwá n’ihi igwe mmadụ Ijipt, tụkwasịkwa ha n’ala, ya onwe ya na ụmụnwaanyị nke mba ndị a ma ama, ruo n’akụkụ ndị dị n’okpuru ụwa, ọnụ na ndị na-arịdata n’olulu. Ezikiel 32:17, 18.
Pharaoh and His Multitude
Fero na Ìgwè Ya Ukwu
In chapter thirty-one’s pronouncement upon Egypt, the final verses state:
N’ịkpọpụta amụma nke isi nke iri atọ na otu megide Ijipt, amaokwu ndị ikpeazụ na-ekwu:
I made the nations to shake at the sound of his fall, when I cast him down to hell with them that descend into the pit: and all the trees of Eden, the choice and best of Lebanon, all that drink water, shall be comforted in the nether parts of the earth. They also went down into hell with him unto them that be slain with the sword; and they that were his arm, that dwelt under his shadow in the midst of the heathen. To whom art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth: thou shalt lie in the midst of the uncircumcised with them that be slain by the sword. This is Pharaoh and all his multitude, saith the Lord God. Ezekiel 31:16–18.
Emere m ka mba nile maa jijiji n’ụda nke ọdịda ya, mgbe m tụbara ya n’ala mmụọ ndị nwụrụ anwụ, ya na ndị ahụ na-arịdata n’olulu; osisi niile nke Iden, ndị a họọrọ, na ndị kacha mma nke Lebanọn, ha niile na-aṅụ mmiri, ga-akasi obi n’akụkụ ndị dị omimi nke ụwa. Ha sokwa ya rịdata n’ala mmụọ ndị nwụrụ anwụ, gakwuuru ndị e ji mma-agha gbuo; nakwa ndị bụ ogwe-aka ya, ndị bi n’okpuru ndò ya n’etiti mba ndị ọzọ. Ònye ka i ji otú a yie n’ebube na n’ịdị ukwuu n’etiti osisi nke Iden? Ma a ga-ebudata gị, gị na osisi nke Iden, ruo n’akụkụ ndị dị omimi nke ụwa: ị ga-edina n’etiti ndị a na-ebighị úgwù, gị na ndị e ji mma-agha gbuo. Nke a bụ Fero na ìgwè mmadụ ya niile, ka Onye-nwe Chineke kwuru. Ezikiel 31:16–18.
In chapter thirty-two’s pronouncement upon Egypt, the final verses repeats and enlarges upon chapter thirty-one and it includes a parallel ending statement.
N’amaokwu megide Ijipt dị n’isi nke iri atọ na abụọ, amaokwu ikpeazụ ndị ahụ na-ekwughachi ma na-agbasakwa ihe dị n’isi nke iri atọ na otu, ma o nwekwara nkwubi okwu yiri nke ahụ.
For I have caused my terror in the land of the living: and he shall be laid in the midst of the uncircumcised with them that are slain with the sword, even Pharaoh and all his multitude, saith the Lord God. Ezekiel 32:32.
N’ihi na etinyewo m ụjọ m n’ala ndị dị ndụ: a ga-edobe ya n’etiti ndị a na-ebighi úgwù, ya na ndị e ji mma agha gbuo, ọbụna Fero na ìgwè mmadụ ya nile, ka Onye-nwe anyị Jehova kwuru. Ezikiel 32:32.
The Seventeen years of Chapter Twenty-nine
Afọ Iri na Asaa nke Isi nke Iri Abụọ na Itoolu
The dates located in the seventeen-year period represented in chapter twenty-nine identify Nebuchadnezzar conquering Egypt, and a forty-year period of desolation of Egypt. Forty represents a wilderness, typifying the thousand years that the earth is desolate.
Ụbọchị ndị dị n’ime oge afọ iri na asaa ahụ e gosiri n’isi nke iri abụọ na itoolu na-akọwapụta Nebukadneza na-emeri Ijipt, nakwa oge afọ iri anọ nke mbibi nke Ijipt. Afọ iri anọ na-anọchi anya ọzara, na-egosi puku afọ ahụ nke ụwa tọgbọrọ n’efu.
I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down at the presence of the Lord, and by his fierce anger. For thus hath the Lord said, The whole land shall be desolate; yet will I not make a full end. Jeremiah 4:23–27.
Elere m ụwa, ma, le, ọ bụ enweghị ọdịdị, bụrụkwa ihe efu; lekwara m eluigwe, ma ha enweghị ìhè. Elere m ugwu ndị ahụ, ma, le, ha māra jijiji, ugwu nta niile kwa kpalikwara akpali. Elere m, ma, le, ọ dịghị mmadụ ọbụla, nnụnụ niile nke eluigwe agbakapụwokwa ọsọ. Elere m, ma, le, ebe ahụ na-amị mkpụrụ aghọwo ọzara, obodo ya niile adakwasịwokwa n’iyi n’ihu Onyenwe anyị, sitekwa n’iwe ya dị ọkụ. N’ihi na otú a ka Onyenwe anyị kwuru, Ala ahụ dum ga-abụ ihe tọgbọrọ n’efu; ma agaghị m eme ka ọ bụrụ njedebe zuru ezu. Jeremiah 4:23–27.
At the end of Ezekiel twenty-nine’s forty years of the desolation of Egypt, the final resurrection of the wicked and their ultimate destruction is set forth.
Na ngwụsị nke afọ iri anọ nke ịla n’iyi nke Ijipt dị na Izkiel iri abụọ na itoolu, a na-egosipụta mbilite n’ọnwụ ikpeazụ nke ndị ajọ omume na mbibi ikpeazụ ha.
Fear, and the pit, and the snare, are upon thee, O inhabitant of the earth. And it shall come to pass, that he who fleeth from the noise of the fear shall fall into the pit; and he that cometh up out of the midst of the pit shall be taken in the snare: for the windows from on high are open, and the foundations of the earth do shake. The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly. The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it; and it shall fall, and not rise again. And it shall come to pass in that day, that the Lord shall punish the host of the high ones that are on high, and the kings of the earth upon the earth. And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited. Isaiah 24:17–22.
Egwu, na olulu, na ọnyà, dịkwasị gị, gị onye bi n’ụwa. Ọ ga-erukwa na onye na-agbapụ n’olu egwu ga-adaba n’olulu; onye sikwa n’etiti olulu rịpụta, a ga-ejide ya n’ọnyà: n’ihi na e meghere windo ndị si n’eluigwe, ntọala nke ụwa wee maa jijiji. E mebiela ụwa kpamkpam, a kpasasịwo ụwa kpamkpam, a kwagharịwo ụwa nke ukwuu. Ụwa ga-ama jijiji gaa azụ na n’ihu dịka onye aṅụrụma, a ga-ebupụkwa ya dịka obere ụlọ; mmehie ya ga-adịrị ya arọ; ọ ga-adakwa, ọ gaghị ebilikwa ọzọ. Ọ ga-erukwa n’ụbọchị ahụ, na Onyenwe anyị ga-ata ụsụụ ndị dị elu nọ n’elu ahụhụ, na ndị eze nke ụwa nọ n’ụwa. A ga-achịkọtakwa ha ọnụ, dịka a na-achịkọta ndị mkpọrọ n’olulu, a ga-akpọchikwa ha n’ụlọ mkpọrọ, mgbe ọtụtụ ụbọchị gasịrị a ga-elekọtakwa ha. Aịsaịa 24:17–22.
The message of Ezekiel that is brought together by the six dates associated with Egypt is identifying the earthly dragon powers ultimate destruction, which begins at the soon-coming Sunday law and continues on through to the final destruction of the wicked Egyptians at the end of the millennium.
Ozi Ezekiel nke ụbọchị isii ndị a jikọtara na Ijipt na-achịkọtara ọnụ na-egosi mbibi ikpeazụ nke ike dragọn nke ụwa, nke na-amalite na iwu ụbọchị Ụka nke na-abịa n’oge na-adịghị anya, ma na-aga n’ihu ruo n’mbibi ikpeazụ nke ndị Ijipt ajọ omume na njedebe nke puku afọ ahụ.
In the prophetic testimony the beast and the false prophet reach their end at the lake of fire, which represents the Second Coming of Christ, but the dragon power’s lake of fire destruction is at the end of the millennium.
N’ihe-àmà amụma ahụ, anụ-ọhịa ahụ na onye-amụma ụgha ahụ ruru ọgwụgwụ ha n’ọdọ ọkụ, nke na-anọchi anya Ọbịbịa nke Abụọ nke Kraịst, ma mbibi n’ọdọ ọkụ nke ike dragọn ahụ dị na njedebe nke puku afọ ahụ.
And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh. Revelation 19:20, 21.
E jidere anụ ọhịa ahụ, werekwa ya onye amụma ụgha ahụ, onye rụrụ ọrụ ebube n’ihu ya, nke o ji duhie ndị natara akara nke anụ ọhịa ahụ, na ndị kpọrọ isiala nye oyiyi ya. A tụbara ha abụọ ndụ n’ime ọdọ ọkụ nke sọlfọ na-enwu. E ji mma-agha nke Onye ahụ nọkwasịrị n’ịnyịnya ahụ gbuo ndị fọdụrụ, mma-agha nke si n’ọnụ ya apụta: nnụnụ niile wee rijuo afọ n’anụ ahụ ha. Mkpughe 19:20, 21.
The beast and false prophet end prophetically at the second return of Christ, but the dragon meets his fate one thousand years later at the third return of Christ.
Anụ ọhịa ahụ na onye amụma ụgha ahụ na-eru ọgwụgwụ ha n’amụma n’ọbịbịa nke abụọ nke Kraịst, ma dragọn ahụ na-ezute ọdịnihu ya otu puku afọ ka e mesịrị n’ọbịbịa nke atọ nke Kraịst.
And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. Revelation 20:1–3.
M wee hụ̀rụ̀ mmụọ-ozi ka o si n’eluigwe rịdata, ebe o nwere mkpịsị ugodi nke olulu enweghị ngwụcha na nnukwu ígwè agbụ n’aka ya. O jidere dragọn ahụ, ya bụ agwọ ochie ahụ, nke bụ Ekwensu na Setan, ke ya agbụ otu puku afọ, tụba ya n’ime olulu enweghị ngwụcha ahụ, kpọchie ya, tinyekwa akara n’elu ya, ka ọ ghara iduhie mba ndị ọzọ ọzọ ruo mgbe otu puku afọ ahụ ga-ezu; ma mgbe nke ahụ gasịrị, a ga-atọhapụ ya obere oge. Mkpughe 20:1–3.
The Eleventh and Twelfth Years
Afọ nke Iri na Otu na nke Iri na Abụọ
The ‘seventeen’ year period set forth in Ezekiel twenty-nine’s two dates began in the tenth year of the captivity and ended in the twenty-seventh year. The messages of chapter thirty and thirty-one were set forth in the eleventh year, and the two dates set forth in chapter thirty-two were given in the twelfth year of the captivity. The seventeen-year period that began the tenth year, roughly at the beginning of the siege of Jerusalem, was followed by the two Egyptian messages of the eleventh year set forth in chapters thirty and thirty-one. Together the two messages of the eleventh year represent a message just prior to the Sunday law. The other two Egyptian messages of the twelfth year occurred at or shortly after the destruction of Jerusalem in 586/585 BC.
Oge afọ “iri na asaa” ahụ e gosipụtara site n’ụbọchị abụọ dị n’Ezikiel iri abụọ na itoolu malitere n’afọ nke iri nke ndọta n’agha wee kwụsị n’afọ nke iri abụọ na asaa. E gosipụtara ozi nke isi nke iri atọ na nke iri atọ na otu n’afọ nke iri na otu, e nyekwara ụbọchị abụọ e gosipụtara n’isi nke iri atọ na abụọ n’afọ nke iri na abụọ nke ndọta n’agha. Oge afọ iri na asaa ahụ nke malitere n’afọ nke iri, ihe dị ka n’mbido nnọchibido Jerusalem, ka ozi Ijipt abụọ nke afọ nke iri na otu, e gosipụtara n’isi nke iri atọ na nke iri atọ na otu, sochiri. Ọnụ, ozi abụọ ahụ nke afọ nke iri na otu na-anọchi anya ozi dị ntakịrị tupu iwu ụbọchị Sọnde. Ozi Ijipt abụọ ndị ọzọ nke afọ nke iri na abụọ mere n’oge mbibi Jerusalem ma ọ bụ obere oge mgbe e bibisịrị ya n’afọ 586/585 T.K.
The message of Christ’s coming is proclaimed as part of the Midnight Cry message that changes to the loud cry message at the Sunday law. Two messages of Egypt are proclaimed before the Sunday law and two messages of Egypt are proclaimed at or just after the Sunday law The doubling of the messages that are given in the same year, during the siege that culminates at the destruction of Jerusalem and the other two messages at the Sunday law, typify the second angel’s message, where there is always a doubling.
A na-ekwusa ozi nke ọbịbịa Kraịst dịka akụkụ nke ozi Mkpu Etiti Abalị, nke na-agbanwe bụrụ ozi mkpu ukwu n’oge iwu ụbọchị Sọnde. A na-ekwusa ozi abụọ banyere Ijipt tupu iwu ụbọchị Sọnde, ma a na-ekwusakwa ozi abụọ banyere Ijipt n’oge iwu ụbọchị Sọnde ma ọ bụ ozugbo mgbe ọ gasịrị. Ime ka ozi ndị a bụrụ abụọ, nke e nyere n’otu afọ ahụ, n’oge nnọchibido ahụ nke mechara ruo na mbibi Jerusalem, na ozi abụọ ndị ọzọ n’oge iwu ụbọchị Sọnde, na-anọchi anya ozi mmụọ ozi nke abụọ, ebe e nwere ịdị ugboro abụọ mgbe niile.
A second message is always followed by the third message.
Ozi nke abụọ na-esokarị ozi nke atọ mgbe niile.
“By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.
“Site n’iji mkpịsị edemede na olu anyị ga-akpọsa ozi ahụ, na-egosi usoro ha, na itinye amụma ndị ahụ n’ọrụ nke na-eduga anyị n’ozi mmụọ ozi nke atọ. O nweghị ike ịdị nke atọ ma ọ bụrụ na nke mbụ na nke abụọ adịghị. Ozi ndị a ka anyị ga-enye ụwa n’akwụkwọ mbipụta dị iche iche, na n’okwuchukwu, na-egosi n’usoro akụkọ amụma ihe ndị dịworị na ihe ndị ga-abịa.” Selected Messages, book 2, 104, 105.
At the third message the door of probation is closed. Probation closes for the United States at the Sunday law and probation closes for the world when Michael stands up. Both closed doors represent a third message that is always proceeded by the second message that is always a twofold message.
N’ozi nke atọ, a na-emechi ụzọ oge amara. Oge amara na-emechi n’ebe United States nọ n’iwu Sọnde, oge amara na-emechikwa n’ụwa mgbe Maịkel guzoro. Ọnụ ụzọ abụọ ahụ e mechiri emechi na-anọchi anya ozi nke atọ nke ozi nke abụọ na-ebukarị ụzọ ya mgbe niile, ozi nke abụọ nke bụ ozi nwere akụkụ abụọ mgbe niile.
The empowerment of the second angel is accomplished when it is joined by the message of the Midnight Cry. The two messages pronounced upon mankind, as represented by Ezekiel’s pronouncements upon Egypt in chapter thirty and thirty-one identify when the message of the Midnight Cry joins the second angel, and the two messages of chapter thirty-two are identifying the empowerment of the third angel in the loud cry.
A na-eme ka mmụọ ozi nke abụọ nwekwuo ike mgbe e jikọtara ya na ozi nke Mkpu Etiti Abalị. Ozi abụọ ahụ e kwusara nye mmadụ niile, dị ka e gosiri ha site n’okwu ndị Ezikiel kwuru megide Ijipt n’isi nke iri atọ na iri atọ na otu, na-egosi mgbe ozi nke Mkpu Etiti Abalị sonyere mmụọ ozi nke abụọ; ma ozi abụọ nke isi nke iri atọ na abụọ na-akọwapụta inye ike nke mmụọ ozi nke atọ n’ime oké mkpu ahụ.
Ezekiel’s wheels of the complex interplay of human events identifies the last warning for mankind, which is the third angel’s warning, and the third angel is made up of the first and second angel’s warnings. The Midnight Cry before the Sunday law and the loud cry after the Sunday law is represented by Ezekiel’s four dates that fall within the ‘seventeen’ years of chapter twenty-nine’s alpha and omega dates that align with the hidden history of Daniel eleven verse forty, as represented in verses eleven through sixteen of the same chapter.
Ụkwụ igwe Ezikiel nke mmekọrịta dị mgbagwoju anya nke ihe omume mmadụ na-akọwapụta ịdọ aka ná ntị ikpeazụ nye mmadụ nile, nke bụ ịdọ aka ná ntị nke mmụọ ozi nke atọ, ma ịdọ aka ná ntị nke mmụọ ozi nke atọ bụ ngwakọta nke ịdọ aka ná ntị nke mmụọ ozi mbụ na nke abụọ. Mkpu Etiti Abalị tupu iwu Ụka Sọnde, na oké mkpu mgbe iwu Ụka Sọnde gasịrị, ka a na-anọchi anya ha site n’ụbọchị anọ nke Ezikiel, ndị dabara n’ime afọ “iri na asaa” nke ụbọchị alfa na omega nke isi nke iri abụọ na itoolu, nke kwekọrọ na akụkọ ihe mere eme zoro ezo nke Daniel iri na otu amaokwu nke iri anọ, dịka e si anọchi anya ya n’amaokwu nke iri na otu ruo nke iri na isii nke otu isi ahụ.
In Daniel chapter ten, Daniel, as with Ezekiel, is made dumb. Daniel’s dumbness is brought about in the middle of three touches; the first and third touches came from the angel Gabriel and the middle touch was the touch of Christ. Daniel, as with Peter between Caesarea-Philippi and the cross, is in the middle. In the middle Peter saw the glorified Christ, as did Daniel in chapter ten. The middle of the three angels is the second message, which is a combination of two messages.
N’isi nke iri nke Daniel, a mere Daniel ogbi, dị ka e mere Ezikiel. A kpatara ogbi Daniel n’etiti mmetụ atọ; mmetụ mbụ na nke atọ sitere n’aka mmụọ-ozi Gebriel, mmetụ nke dị n’etiti bụkwa mmetụ Kraịst. Daniel, dịkwa ka Pita dị n’etiti Sesaria-Filipaị na obe, nọ n’etiti. N’etiti ahụ Pita hụrụ Kraịst e mere ka e nwee ebube, dịka Daniel hụkwara Ya n’isi nke iri. Etiti ndị mmụọ-ozi atọ ahụ bụ ozi nke abụọ, nke bụ njikọta nke ozi abụọ.
5th Day of the 4th Month & 1844
Ụbọchị nke 5 nke Ọnwa nke 4 & 1844
In Ezekiel chapter one, verses one and two Ezekiel is at the fifth day of the fourth month, which aligns with the middle of the seventh month movement in 1844. Ezekiel is midway between April 19th and October 22, 1844, just as was Samuel Snow, the messenger of the Midnight Cry in 1844, when he presented his first clear view of the message in Boston, 93 days after April 19th and 93 days before the door closed on October 22, 1844. Samuel Snow was in Boston on July 21, 1844 midway in the seventh month movement, unaware that he was prophetically standing with Peter at the Mount of Transfiguration, Ezekiel in the thirtieth year of the seventeenth Jubilee cycle and Daniel’s second touch during the looking glass vision of chapter ten. 2026 represents the forty-seventh year of the seventieth Jubilee cycle that concludes in 2028.
N’isi nke mbụ nke Ịzikiel, amaokwu nke mbụ na nke abụọ, Ịzikiel nọ n’ụbọchị nke ise nke ọnwa nke anọ, nke kwekọrọ na etiti mmegharị ọnwa nke asaa n’afọ 1844. Ịzikiel nọ n’etiti Eprel 19 na Ọktoba 22, 1844, dịka Samuel Snow, onye ozi nke Mkpu Etiti Ụra n’afọ 1844, nọkwa, mgbe o gosipụtara echiche mbụ ya doro anya banyere ozi ahụ na Boston, ụbọchị iri itoolu na atọ ka Eprel 19 gasịrị na ụbọchị iri itoolu na atọ tupu emechie ụzọ ahụ n’Ọktoba 22, 1844. Samuel Snow nọ na Boston n’ụbọchị Julaị 21, 1844, n’etiti mmegharị ọnwa nke asaa, n’amaghị na n’amụma ọ guzooro ọnụ na Pita n’Ugwu Nnwogha, na Ịzikiel n’afọ nke iri atọ nke okirikiri Jubili nke iri na asaa, na mmetụ aka nke abụọ nke Daniel n’oge ọhụụ enyo nke isi nke iri. Afọ 2026 na-anọchi anya afọ nke iri anọ na asaa nke okirikiri Jubili nke iri asaa, nke na-agwụcha n’afọ 2028.
Tyre
Taịa
Before we return to the dating of Ezekiel’s six references of Jerusalem, we should first identify the one date that was proclaimed against Tyre.
Tupu anyị alaghachi n’ịtụ ụbọchị isii Ezikiel kwuru banyere Jerusalem, anyị kwesịrị ibu ụzọ mata otu ụbọchị ahụ e kwusara imegide Taịa.
And it came to pass in the eleventh year, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, because that Tyrus hath said against Jerusalem, Aha, she is broken that was the gates of the people: she is turned unto me: I shall be replenished, now she is laid waste: Therefore thus saith the Lord God; Behold, I am against thee, O Tyrus, and will cause many nations to come up against thee, as the sea causeth his waves to come up. And they shall destroy the walls of Tyrus, and break down her towers: I will also scrape her dust from her, and make her like the top of a rock. It shall be a place for the spreading of nets in the midst of the sea: for I have spoken it, saith the Lord God: and it shall become a spoil to the nations. And her daughters which are in the field shall be slain by the sword; and they shall know that I am the Lord. For thus saith the Lord God; Behold, I will bring upon Tyrus Nebuchadrezzar king of Babylon, a king of kings, from the north, with horses, and with chariots, and with horsemen, and companies, and much people.
O rue, n’afọ nke iri na otu, n’ụbọchị mbụ nke ọnwa, ka okwu nke Onyenwe anyị bịakwutere m, sị, Nwa nke mmadụ, n’ihi na Taịọs ekwuwo megide Jerusalem, sị, Ewoo, agbajiela ya, bụ́ onye bụ ọnụ ụzọ ámá nke ndị mba dị iche iche: a tụgharịala ya bịakwute m: a ga-emeju m, ugbu a ebe a tọgbọrọ ya n’efu: Ya mere otú a ka Onye-nwe Chineke kwuru; Le, anam emegide gị, O Taịọs, m ga-emekwa ka ọtụtụ mba bilie imegide gị, dịka oké osimiri na-eme ka ebili mmiri ya bilie. Ha ga-ebibikwa mgbidi Taịọs, kwatuo ụlọ elu ya: M ga-ekpochapụkwa uzuzu ya n’ahụ́ ya, meekwa ka ọ dị ka ọnụ nkume. Ọ ga-abụ ebe a na-adọbasa ụgbụ n’etiti osimiri: n’ihi na ekwuwo m ya, ka Onye-nwe Chineke kwuru: ọ ga-abụkwa ihe nkwata nye mba dị iche iche. A ga-egbukwa ụmụ ya ndị inyom ndị nọ n’ọhịa site n mma agha; ha ga-amatakwa na abụ m Onyenwe anyị. N’ihi na otú a ka Onye-nwe Chineke kwuru; Le, M ga-eme ka Nebukadreza, eze Babilọn, eze ndị eze, si n’ugwu bịakwute Taịọs, ya na ịnyịnya, na ụgbọ agha, na ndị na-agba ịnyịnya, na ìgwè agha, na ọtụtụ ndị mmadụ.
He shall slay with the sword thy daughters in the field: and he shall make a fort against thee, and cast a mount against thee, and lift up the buckler against thee. And he shall set engines of war against thy walls, and with his axes he shall break down thy towers. By reason of the abundance of his horses their dust shall cover thee: thy walls shall shake at the noise of the horsemen, and of the wheels, and of the chariots, when he shall enter into thy gates, as men enter into a city wherein is made a breach. With the hoofs of his horses shall he tread down all thy streets: he shall slay thy people by the sword, and thy strong garrisons shall go down to the ground. And they shall make a spoil of thy riches, and make a prey of thy merchandise: and they shall break down thy walls, and destroy thy pleasant houses: and they shall lay thy stones and thy timber and thy dust in the midst of the water. And I will cause the noise of thy songs to cease; and the sound of thy harps shall be no more heard. And I will make thee like the top of a rock: thou shalt be a place to spread nets upon; thou shalt be built no more: for I the Lord have spoken it, saith the Lord God.
Ọ ga-eji mma-agha gbuo ụmụnwaanyị gị ndị nọ n’ubi; ọ ga-ewukwa ebe e wusiri ike imegide gị, tụkwasịkwa gị ugwu agha, buliekwa ọta imegide gị. Ọ ga-edokwa igwe agha ya imegide mgbidi gị, jiri anyụike ya kwatuo ụlọ elu gị. N’ihi ụbara ịnyịnya ya, ájá ha ga-ekpuchi gị; mgbidi gị ga-ama jijiji n’ụda nke ndị na-agba ịnyịnya, na nke ụkwụ-ígwè, na nke ụgbọ agha, mgbe ọ ga-abanye n’ọnụ ụzọ ámá gị, dị ka ndị mmadụ si abanye n’obodo e mebiri emebi. Site n’ụkwụ ịnyịnya ya ka ọ ga-azọda ụzọ gị niile: ọ ga-eji mma-agha gbuo ndị gị, ebe nchekwa gị ndị siri ike ga-adakwa n’ala. Ha ga-apụnara akụnụba gị, meekwa ka ahịa gị bụrụ anụ oriri; ha ga-akwatuo mgbidi gị, bibiekwa ụlọ gị ndị mara mma: ha ga-atụba nkume gị na osisi gị na ájá gị n’etiti mmiri. M ga-emekwa ka mkpọtụ abụ gị kwụsị; a gaghị anụkwa ụda ụbọ akwara gị ọzọ. M ga-emekwa ka ị dị ka elu nkume: ị ga-abụ ebe a na-adọ ụgbụ; a gaghị ewukwa gị ọzọ: n’ihi na mụ onwe m, Onyenwe anyị, ekwuola ya, ka Onye-nwe-ayi Jehova kwuru.
Thus saith the Lord God to Tyrus; Shall not the isles shake at the sound of thy fall, when the wounded cry, when the slaughter is made in the midst of thee? Then all the princes of the sea shall come down from their thrones, and lay away their robes, and put off their broidered garments: they shall clothe themselves with trembling; they shall sit upon the ground, and shall tremble at every moment, and be astonished at thee. And they shall take up a lamentation for thee, and say to thee, How art thou destroyed, that wast inhabited of seafaring men, the renowned city, which wast strong in the sea, she and her inhabitants, which cause their terror to be on all that haunt it! Now shall the isles tremble in the day of thy fall; yea, the isles that are in the sea shall be troubled at thy departure. For thus saith the Lord God; When I shall make thee a desolate city, like the cities that are not inhabited; when I shall bring up the deep upon thee, and great waters shall cover thee; When I shall bring thee down with them that descend into the pit, with the people of old time, and shall set thee in the low parts of the earth, in places desolate of old, with them that go down to the pit, that thou be not inhabited; and I shall set glory in the land of the living; I will make thee a terror, and thou shalt be no more: though thou be sought for, yet shalt thou never be found again, saith the Lord God. Ezekiel 26:1–21.
Otú a ka Onye-nwe-anyị Jehova na-asị Taịa; Àgwàetiti hà agaghị ama jijiji n’ụda nke ọdịda gị, mgbe ndị e merụrụ ahụ na-eti mkpu, mgbe e mere mgbukpọ n’etiti gị? Mgbe ahụ ndị-isi nile nke oke osimiri ga-esite n’ocheeze ha rituo ala, ha ga-ewepụ uwe elu ha, ha ga-eyipụkwa uwe ha a kpara akpa: ha ga-eyikwasị onwe ha ịma jijiji; ha ga-anọdụ ala n’ala, ha ga-ama jijiji n’oge ọ bụla, ha ga-eju kwa anya n’ihi gị. Ha ga-ebulikwa abụ iru uju n’ihi gị, sị gị, Lee otú e si bibie gị, gị onye ndị na-agagharị n’osimiri biri n’ime ya, obodo a ma ama, nke siri ike n’ime oke osimiri, ya na ndị bi na ya, ndị mere ka egwu ha dakwasị ndị nile na-ebikwa n’ime ya! Ugbu a àgwàetiti ndị ahụ ga-ama jijiji n’ụbọchị ọdịda gị; ee, àgwàetiti ndị dị n’ime oke osimiri ga-enwe nkụda mmụọ n’ihi ọpụpụ gị. N’ihi na otu a ka Onye-nwe-anyị Jehova na-asị; Mgbe m ga-eme ka ị bụrụ obodo tọgbọrọ n’efu, dịka obodo ndị mmadụ na-ebighị; mgbe m ga-eme ka obimi bilie megide gị, mmiri uku ga-ekpuchikwa gị; mgbe m ga-ewedata gị ọnụ na ndị na-aridakwuru n’olulu, ya na ndị mmadụ nke oge ochie, ma tinye gị n’ebe ndị dị ala nke ụwa, n’ebe ndị tọgbọrọ n’efu kemgbe ochie, ya na ndị na-aridakwuru n’olulu, ka a ghara ibi n’ime gị; ma m ga-edobe ebube n’ala ndị dị ndụ; M ga-eme ka ị bụrụ ihe egwu, ị gaghị adịkwa ọzọ: ọ bụ ezie na a ga-achọ gị, ma a gaghị ahụkwa gị ọzọ ruo mgbe ebighị ebi, ka Onye-nwe-anyị Jehova kwuru. Ezikiel 26:1–21.
The message of Tyre was proclaimed the year that Jerusalem was destroyed, and it represents the overthrow of the sixth kingdom of Bible prophecy at the soon-coming Sunday law. At the Sunday law, the United States (Tyre) prophetically rejoices because it has overthrown Jerusalem, which Sister White identifies as the Laodicean Seventh-day Adventist church, which Ezekiel calls the “gates of the people.” Tyre identifies that Jerusalem “was” the gates of the people in the past tense. A “gate” is a church prophetically.
E kwusara ozi Taịa n’afọ e bibiri Jerusalem, ọ na-anọchikwa anya nkwatu alaeze nke isii n’amụma Akwụkwọ Nsọ n’iwu Sọnde nke na-abịa n’oge na-adịghị anya. N’iwu Sọnde ahụ, United States (Taịa) n’amụma na-aṅụrị ọṅụ n’ihi na o emeriwo Jerusalem, nke Sister White na-akọwa dị ka chọọchị Seventh-day Adventist nke Laodisia, nke Ezikiel kpọrọ “ọnụ ụzọ ámá nke ndị mmadụ.” Taịa na-egosi na Jerusalem “bụ” ọnụ ụzọ ámá nke ndị mmadụ, n’oge gara aga. “Ọnụ ụzọ ámá” bụ chọọchị n’amụma.
And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Bethel: but the name of that city was called Luz at the first. Genesis 28:17–19.
O wee tụrụ egwu, sị, Lee ka ebe a si dị egwu! nke a abụghị ihe ọzọ ma e wezụga ụlọ Chineke, nke a bụkwa ọnụ ụzọ eluigwe. Jekọb wee bilie n’isi ụtụtụ, were nkume ahụ o debere n’okpuru isi ya, guzoo ya dịka ogidi, wụsa mmanụ n’elu ya. O wee kpọọ aha ebe ahụ Betel; ma aha obodo ahụ na mbụ bụ Luz. Jenesis 28:17–19.
The word “Bethel” means house of God, and Tyre rejoices that is has forced the Laodicean Seventh-day Adventist church to accept the enforcement of the worship of the sun. But in spite of the misguided celebration of those enforcing the worship of the sun, God through Ezekiel states that, “I am against thee, O Tyrus, and will cause many nations to come up against thee, as the sea causeth his waves to come up. And they shall destroy the walls of Tyrus, and break down her towers.”
Okwu ahụ bụ “Betel” pụtara ụlọ Chineke, Taịa na-aṅụrị ọṅụ na o meela ka ụka Seventh-day Adventist nke Laodisia nabata mmanye ofufe anyanwụ. Ma n’agbanyeghị emume a na-eme n’ụzọ ezighị ezi nke ndị na-amanye ofufe anyanwụ, Chineke site n’ọnụ Ezekiel na-ekwu sị, “Abụ m onye megide gị, O Taịa, aga m emekwa ka ọtụtụ mba bịa megide gị, dịka oké osimiri si eme ka ebili mmiri ya bilie. Ha ga-ebibi mgbidi Taịa, ma kwatuo ụlọ elu ya.”
The “walls of Tyrus” represent the protection of Tyrus. A “wall” is the symbol of the Ten Commandments.
“Mgbidi Taịrọs” na-anọchi anya nchebe Taịrọs. “Mgbidi” bụ akara nke Iwu Iri ahụ.
“The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.” Prophets and Kings, 677.
“Onye amụma a n’ebe a na-akọwa otu ndị mmadụ bụ ndị, n’oge e nwere izugbe ịhapụ eziokwu na ezi omume, na-achọ iweghachi ụkpụrụ ndị bụ ntọala nke alaeze Chineke. Ha bụ ndị na-arụzi oghere e mere n’Iwu Chineke—mgbidi ahụ nke O tinyeworo gburugburu ndị Ọ họrọrọ maka nchebe ha, na nrubeisi nye iwu ya nke ikpe ziri ezi, eziokwu, na ịdị ọcha ga-abụkwa nchedo ha ebighị ebi.” Prophets and Kings, 677.
God’s law is a wall of protection, but walls in the plural represents the two principles that ‘protected’ and produced the prosperity and success of Tyrus, a symbol of the Republican horn of the United States.
Iwu Chineke bụ mgbidi nchebe, ma “mgbidi” n’ụdị ọtụtụ na-anọchi anya ụkpụrụ abụọ ahụ nke “chebere” ma mepụta ọganihu na ihe ịga nke ọma nke Taịrọs, ihe nnọchianya nke mpi Republican nke United States.
“‘And he had two horns like a lamb.’ The lamblike horns indicate youth, innocence, and gentleness, fitly representing the character of the United States when presented to the prophet as ‘coming up’ in 1798. Among the Christian exiles who first fled to America and sought an asylum from royal oppression and priestly intolerance were many who determined to establish a government upon the broad foundation of civil and religious liberty. Their views found place in the Declaration of Independence, which sets forth the great truth that ‘all men are created equal’ and endowed with the inalienable right to ‘life, liberty, and the pursuit of happiness.’ And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity. The oppressed and downtrodden throughout Christendom have turned to this land with interest and hope. Millions have sought its shores, and the United States has risen to a place among the most powerful nations of the earth. …
“‘O nwekwara mpi abụọ dịka nwa atụrụ.’ Mpi ndị ahụ yiri nke nwa atụrụ na-egosi ntorobịa, enweghị mmehie, na ịdị nwayọọ, ma na-anọchi anya nke ọma agwa United States mgbe e gosiri ya onye amụma ahụ dịka nke ‘na-apụta elu’ n’afọ 1798. N’etiti ndị Kraịst a chụpụrụ n’ala ha bụ ndị mbụ gbapụrụ ọsọ gaa America ma chọọ ebe mgbaba pụọ n’ime mmegbu ndị eze na ekweghị ndidi nke ndị ụkọchukwu, e nwere ọtụtụ ndị kpebiri iwulite ọchịchị n’elu ntọala sara mbara nke nnwere onwe obodo na nke okpukpe. Echiche ha nwetara ọnọdụ n’ime Nkwupụta nke Nnwere Onwe, nke na-ekwupụta nnukwu eziokwu ahụ na ‘e kere mmadụ niile ka ha hà nhata’ ma nye ha ikike ndị a na-apụghị ịnara n’aka ha nke ‘ndụ, nnwere onwe, na ịchụso obi ụtọ.’ Ma Iwu Ọchịchị ahụ na-ekwe nkwa nye ndị mmadụ ikike ịchị onwe ha, site n’ịtọ na ndị nnọchiteanya ndị ndị mmadụ họpụtara site n’ntuli aka ga-eme ma na-elekọta iwu. E nyekwara nnwere onwe nke okwukwe okpukpe, ebe e kwere ka onye ọbụla fee Chineke ofufe dịka ihe akọnuche ya na-akọwa. Republicanism na Protestantism ghọrọ ụkpụrụ ndị bụ isi nke mba ahụ. Ụkpụrụ ndị a bụ ihe nzuzo nke ike ya na ọganihu ya. Ndị a na-emegbu emegbu na ndị a zọpịara n’okpuru n’ime ụwa nile nke Ndị Kraịst elekwasịwo anya n’ala a n’obi mmasị na olileanya. Ọtụtụ nde mmadụ achọwo iru n’akụkụ osimiri ya, ma United States ebiliwo ruo n’ọnọdụ n’etiti mba ndị kacha nwee ike n’ụwa. …”
“The lamblike horns and dragon voice of the symbol point to a striking contradiction between the professions and the practice of the nation thus represented. The ‘speaking’ of the nation is the action of its legislative and judicial authorities. By such action it will give the lie to those liberal and peaceful principles which it has put forth as the foundation of its policy. The prediction that it will speak ‘as a dragon’ and exercise ‘all the power of the first beast’ plainly foretells a development of the spirit of intolerance and persecution that was manifested by the nations represented by the dragon and the leopardlike beast. And the statement that the beast with two horns ‘causeth the earth and them which dwell therein to worship the first beast’ indicates that the authority of this nation is to be exercised in enforcing some observance which shall be an act of homage to the papacy.
“Mpịhịa abụọ ndị yiri nke nwa atụrụ na olu dragọn nke akara ahụ na-egosi mmegide pụtara ìhè dị n’etiti nkwupụta na omume nke mba a na-anọchi anya ya n’ụzọ dị otu a. ‘Ikwu okwu’ nke mba ahụ bụ omume nke ndị isi ọchịchị omebe iwu na ndị ọchịchị ikpe ya. Site n’omume dị otu a, ọ ga-eme ka a hụ na ụkpụrụ ndị ahụ nke nnwere onwe na udo, ndị o weputara dị ka ntọala iwu-nchepụta ya, bụ ụgha. Amụma ahụ na ọ ga-ekwu okwu ‘dị ka dragọn’ ma jiri ‘ike nile nke anụ ọhịa mbụ ahụ’ na-arụ ọrụ na-ekwupụta nke ọma mmepe nke mmụọ enweghị ndidi na mkpagbu nke e gosipụtara site n’aka mba ndị dragọn ahụ na anụ ọhịa ahụ yiri agụ owuru nọchiri anya ha. Ma nkwupụta ahụ na anụ ọhịa ahụ nwere mpịhịa abụọ ‘na-eme ka ụwa na ndị bi n’ime ya fee anụ ọhịa mbụ ahụ ofufe’ na-egosi na a ga-eji ikike nke mba a mee ka e nwee nrubeisi ụfọdụ nke ga-abụ omume nsọpụrụ nye ọchịchị ndị popu.”
“Such action would be directly contrary to the principles of this government, to the genius of its free institutions, to the direct and solemn avowals of the Declaration of Independence, and to the Constitution. The founders of the nation wisely sought to guard against the employment of secular power on the part of the church, with its inevitable result—intolerance and persecution. The Constitution provides that ‘Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof,’ and that ‘no religious test shall ever be required as a qualification to any office or public trust under the United States.’ Only in flagrant violation of these safeguards to the nation’s liberty, can any religious observance be enforced by civil authority. But the inconsistency of such action is no greater than is represented in the symbol. It is the beast with lamblike horns—in profession pure, gentle, and harmless—that speaks as a dragon.” The Great Controversy, 441, 442.
“Omume dị otu a ga-abụ nke na-emegide ozugbo ụkpụrụ nke ọchịchị a, mmụọ nke ụlọọrụ nnwere onwe ya, nkwupụta kpọmkwem na nke dị nsọ nke Nkwupụta Nnwere Onwe, na Iwu Ukwu. Ndị guzobere mba a jiri amamihe chọọ ichebe megide iji ike ọchịchị nke ụwa eme ihe n’aka ụka, ya na nsonaazụ ya a na-apụghị izere ezere—ekweghị ndidi na mkpagbu. Iwu Ukwu ahụ na-enye na ‘Congress agaghị eme iwu ọbụla gbasara ịtọlite okpukpe, ma ọ bụ igbochi ime ya n’efu,’ nakwa na ‘a gaghị achọ ule okpukpe ọbụla dịka ntozu maka ọfịs ọbụla ma ọ bụ ntụkwasị obi ọhaneze n’okpuru United States.’ Naanị n’ime mmebi pụtara ìhè nke ihe nchebe ndị a nye nnwere onwe mba ahụ ka a pụrụ isi n’aka ọchịchị obodo manye emume okpukpe ọbụla. Ma enweghị nkwekọ nke omume dị otu a adịghị ukwuu karịa ka e si gosi ya n’ime ihe nnọchianya ahụ. Ọ bụ anụ ọhịa ahụ nwere mpi dịka nke nwa atụrụ—n’ọrụ nkwupụta ya dị ọcha, dị nro, na nke na-adịghị emerụ emerụ—nke na-ekwu okwu dịka dragọn.” The Great Controversy, 441, 442.
The foundation of the United States is represented by the Declaration of Independence and the Constitution which represent Protestantism and Republicanism respectively. The “walls” of protection and prosperity are Republicanism and Protestantism, and at the Sunday law the principles of both the Declaration of Independence and the Constitution are overturned, for Nebuchadnezzar “shall set engines of war against thy walls, and with his axes he shall break down thy towers.”
A na-anọchi anya ntọala United States site na Nkwupụta nke Nnwere Onwe na Iwu Nsọ, nke na-anọchi anya Protestantism na Republicanism n’otu n’otu. “Mgbidi” nke nchebe na ọganihu bụ Republicanism na Protestantism, ma n’oge iwu ụbọchị Sọnde, a na-akwatu ụkpụrụ nke ma Nkwupụta nke Nnwere Onwe ma Iwu Nsọ, n’ihi na Nebukadneza “ga-edobe igwe agha megide mgbidi gị, sitekwa n’anyụike ya ọ ga-akwatu ụlọ elu gị.”
At the Sunday law all the “towers” are broken down, and a tower is a symbol of a church whose foundational philosophy is represented by an effort of man to save himself. Speaking of Nimrod, the great rebel and his tower we are informed in Prophets and Kings, “When the tower had been partially completed, a portion of it was occupied as a dwelling place for the builders; other apartments, splendidly furnished and adorned, were devoted to their idols. The people rejoiced in their success, and praised the gods of silver and gold, and set themselves against the Ruler of heaven and earth.” At the Sunday law Tyrus rejoices that Jerusalem has been overthrown, but national apostasy is followed by national ruin, and the king of the north will then overthrow the walls and towers of the United States.
N’oge e wusiri iwu ụbọchị Sọnde, a ga-akwatu “ụlọ elu” niile, ma ụlọ elu bụ ihe nnọchianya nke ụka nke nkà ihe ọmụma ntọala ya na-egosipụta mgbalị mmadụ ịzọpụta onwe ya. N’ikwu banyere Nimrọd, onye nnupụisi ukwu ahụ, na ụlọ elu ya, a gwara anyị n’akwụkwọ Prophets and Kings, “Mgbe e wuru ụlọ elu ahụ ruo n’ókè ụfọdụ, e jiri akụkụ ya bụrụ ebe obibi nke ndị na-ewu ya; ime ụlọ ndị ọzọ, ndị a kwadebere nke ọma ma chọọkwa mma, ka e nyefere nye arụsị ha. Ndị mmadụ ṅụrịrị ọṅụ n’ihi ihe ịga nke ọma ha, too chi nke ọlaọcha na ọlaedo, ma guzobe onwe ha imegide Onye na-achị eluigwe na ụwa.” N’oge iwu ụbọchị Sọnde, Taịa na-aṅụrị ọṅụ na e mebiela Jerusalem, ma ndapụ n’ezi ofufe nke mba na-esochi mbibi nke mba, eze nke ugwu ga-emesịa kwatuo mgbidi na ụlọ elu nke United States.
We will begin to take up the six dates of Jerusalem in Ezekiel in the next article.
N’isiokwu na-esonụ, anyị ga-amalite ileba anya n’ụbọchị isii nke Jerusalem n’akwụkwọ Ezikiel.