According to inspiration, when it comes to inspiration, “every fact has its bearing,” and “every principle has its bearing.”
Dịka mkpali sitere n’aka Chineke siri dị, ma a bịa n’ihe gbasara mkpali sitere n’aka Chineke, “eziokwu ọ bụla nwere mkpa ya,” ma “ụkpụrụ ọ bụla nwekwara mkpa ya.”
“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.
“Akwụkwọ Nsọ nwere ụkpụrụ niile mmadụ chọrọ ịghọta ka e wee dozie ya nke ọma ma maka ndụ a ma ọ bụ maka ndụ nke ga-abịa. A pụkwara ka mmadụ niile ghọta ụkpụrụ ndị a. Ọ dịghị onye nwere mmụọ ekele maka ozizi ya ga-agụ ọbụna otu akụkụ sitere n’Akwụkwọ Nsọ n’enwetaghị n’ime ya echiche bara uru ga-enyere ya aka. Ma ozizi kachasị baa uru nke Akwụkwọ Nsọ abụghị ihe a na-enweta site n’ịmụ ya n’oge ụfọdụ ụfọdụ ma ọ bụ n’ụzọ na-enweghị njikọ. A naghị egosi nnukwu usoro eziokwu ya n’ụzọ onye na-agụ ọsọ ọsọ ma ọ bụ onye na-enweghị nlezianya pụrụ isi mata ya. Ọtụtụ n’ime akụ ya dị omimi n’okpuru elu ya, a pụkwara inweta ha naanị site n’ịchọsi ike n’ịchọ ha na site n’ịgba mbọ na-adịghị akwụsị akwụsị. A ghaghị ịchọpụtachaa ma chịkọtakwaa eziokwu ndị mejupụtara nnukwu izugbe ahụ, ‘obere ebe a, obere ebe ahụ.’ Aịsaịa 28:10.”
“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.
“Mgbe a nyochachara ha otu a ma chịkọtakọta ha ọnụ, a ga-achọpụta na ha dabara onwe ha n’ụzọ zuru oke. Oziọma ọ bụla bụ ihe na-emeju ndị ọzọ, amụma ọ bụla bụ nkọwa nke nke ọzọ, eziokwu ọ bụla bụ mmepe nke eziokwu ọzọ. A na-eme ka ụdịdị nile nke usoro ndị Juu doo anya site n’Oziọma. Ụkpụrụ ọ bụla dị n’okwu Chineke nwere ọnọdụ ya, eziokwu ọ bụla nwekwara ihe ọ na-egosi. Ma owuwu ahụ zuru oke, n’echiche ya na n’imezu ya, na-agba àmà banyere Onye dere ya. Owuwu dị otu a abụghị ihe uche ọbụla, ma e wezụga nke Onye Enweghi Ọgwụgwụ, pụrụ ịtụpụta ma ọ bụ ịkpụzi.” Education, 123.
The fact of the matter is that the Hebrew expression “ereb boqer” is found eight times in the Bible. It is always translated as “evening and morning,” with the exception of Daniel 8:14 where it is rendered as “days.” According to inspiration verse fourteen is the “foundation and central pillar of the Advent faith.”
N’eziokwu, a hụrụ okwu Hibru ahụ bụ “ereb boqer” ugboro asatọ n’ime Baịbụl. A na-atụgharị ya mgbe niile dịka “mgbede na ụtụtụ,” ma e wezụga na Daniel 8:14 ebe a sụgharịrị ya dịka “ụbọchị.” Dị ka mkpughe sitere n’ike mmụọ nsọ si dị, amaokwu nke iri na anọ bụ “ntọala na ogidi etiti nke okwukwe Advent.”
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.
“Akwụkwọ Nsọ nke, karịa akụkụ ndị ọzọ niile, bụrụworo ma ntọala ma ogidi etiti nke okwukwe Ọbịbịa ahụ bụ nkwupụta a, ‘Ruo ụbọchị puku abụọ na narị atọ; mgbe ahụ ka a ga-eme ka ebe nsọ dị ọcha.’ [Daniel 8:14.]” The Great Controversy, 409.
The fact therefore is that the “days” in the verse is the eighth time of the seven times that Hebrew expression is employed. And the biblical phenomenon of God’s prophetic guidance of the translators of the King James version purposely associated the biblical enigma of the eighth being of the seven in the verse that represents one of two visions in chapter eight. One word translated as “vision” in chapter eight is the Hebrew word “chazon,” and the other is “mareh.” “Mareh” means appearance and the “mareh” vision is the vision of Christ’s appearance in God’s prophetic Word. The “mareh” vision of Daniel 8:14 identifies that Christ was to appear and suddenly come to His temple on October 22, 1844. All these truths are facts, and they have their bearing upon the verse that is the central pillar, and the central pillar is not a doctrine or a prophecy that was fulfilled on October 22, 1844, the fact is that the verse is Christ, the central pillar.
Ya mere, eziokwu ahụ bụ na “ụbọchị” ndị dị n’amaokwu ahụ bụ oge nke asatọ e ji okwu Hibru ahụ nke ugboro asaa mee ihe. Ma ihe omume Akwụkwọ Nsọ nke nduzi amụma Chineke n’ịdu ndị ntụgharị nsụgharị King James mere ka e jikọta, n’ụzọ e bu n’obi, ihe omimi Akwụkwọ Nsọ nke onye nke asatọ ịbụ nke asaa n’amaokwu ahụ nke na-anọchi anya otu n’ime ọhụụ abụọ dị n’isi nke asatọ. Otu okwu a sụgharịrị dịka “ọhụụ” n’isi nke asatọ bụ okwu Hibru “chazon,” nke ọzọkwa bụ “mareh.” “Mareh” pụtara ọdịdị, ma ọhụụ “mareh” ahụ bụ ọhụụ nke ọdịdị Kraịst n’Okwu amụma Chineke. Ọhụụ “mareh” nke Daniel 8:14 na-akọwapụta na Kraịst ga-apụta ma bịakwa n’ụlọ nsọ Ya na mberede n’ụbọchị Ọktoba 22, 1844. Eziokwu ndị a niile bụ eziokwu n’eziokwu, ma ha nwere ihe ha na-emetụta n’amaokwu ahụ nke bụ ogidi etiti; ma ogidi etiti ahụ abụghị ozizi ma ọ bụ amụma e mezuru n’ụbọchị Ọktoba 22, 1844; eziokwu ahụ bụ na amaokwu ahụ bụ Kraịst, ogidi etiti ahụ.
“While in this state of despondency, I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close; all who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.
“N’oge m nọ n’ọnọdụ a nke nkụda mmụọ, enwere m nrọ nke metụtara uche m n’ụzọ miri emi. Arọrọ m nrọ na m hụrụ ụlọ nsọ, ebe ọtụtụ mmadụ nọ na-asọbata. Naanị ndị gbabara n’ụlọ nsọ ahụ ka a ga-azọpụta mgbe oge ga-emechi; ndị niile fọdụrụ n’èzí ga-ala n’iyi ruo mgbe ebighị ebi. Ìgwè mmadụ ndị nọ n’èzí, ndị na-aga n’ihu n’ụzọ ha dị iche iche, nọ na-akwa emo ma na-akparị ndị na-abanye n’ụlọ nsọ ahụ, ma na-agwa ha na atụmatụ a nke nchekwa bụ aghụghọ amamihe, na n’ezie ọ dịghị ihe ize ndụ ọbụla a ga-ezere. Ha jidere ọbụna ụfọdụ n’ime ha iji gbochie ha ịbata ngwa ngwa n’ime mgbidi ahụ.
“Fearful of being ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me.
“N’ịtụ egwu ka e jiri m mee ihe ọchị, echere m na ọ ga-aka mma ichere ruo mgbe igwe mmadụ ahụ ga-agbasasị, ma ọ bụ ruo mgbe m ga-enwe ike ịbanye ha ahụghị m. Ma kama ibelata, ọnụ ọgụgụ ha na-abawanye; ma n’ịtụ egwu ka oge ghara ịgafe m, m ji ọsọ hapụ ụlọ m wee si n’etiti igwe mmadụ ahụ pịasịa ụzọ. N’ụjọ na nchekasị m ime ruo n’ụlọ nsọ ahụ, ahụghị m ma ọ bụ lekọta ìgwè mmadụ ahụ gbara m gburugburu.
“On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins. Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.
“Mgbe m batara n’ụlọ ahụ, ahụrụ m na e ji otu nnukwu ogidi dị ukwuu kwado nnukwu ụlọ nsọ ahụ, e wee kee nwatakịrị atụrụ e merụrụ emerụ nke ukwuu ma na-agba ọbara n’ogidi ahụ. Anyị ndị nọ ebe ahụ yiri ka anyị maara na a dọkapụrụ ma kụkpọọ nwatakịrị atụrụ a n’ihi anyị. Ndị niile na-abanye n’ụlọ nsọ ahụ aghaghị ịbịa n’ihu ya ma kwupụta mmehie ha. N’ihu nwatakịrị atụrụ ahụ ka e debere oche ndị e buliri elu, nke otu ìgwè mmadụ nọkwasịrị, na-ele anya dị nnọọ ụtọ. Ìhè nke eluigwe yiri ka ọ na-enwu n’ihu ha, ha wee na-eto Chineke ma na-abụ abụ nke ekele ọṅụ nke yiri egwu ndị mmụọ ozi. Ndị a bụ ndị ahụ bịaala n’ihu nwatakịrị atụrụ ahụ, kwupụta mmehie ha, nata mgbaghara, ma ugbu a na-eche n’olileanya ọṅụ banyere otu ihe omume ọṅụ ga-eme.”
“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people; but I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night.
“Ọbụna mgbe m batara n’ụlọ ahụ, egwu bịakwasịrị m, na mmetụta ihere nke na aghaghị m iweda onwe m ala n’ihu ndị a; ma o yiri ka a manyere m ịga n’ihu, ma nwayọọ nwayọọ ka m na-agagharị gburugburu ogidi ahụ ka m wee chee nwa atụrụ ahụ ihu, mgbe ahụ opì dara ụda, ụlọ nsọ ahụ maa jijiji, mkpu mmeri si n’ọnụ ndị nsọ ahụ zukọrọ ọnụ bilie, ìhè dị egwu mịrị amị kpuchie ụlọ ahụ, emesịa ihe niile ghọọ ọchịchịrị siri ike. Ndị ahụ nwere obi ụtọ apụla niile n’ìhè ahụ, a hapụrụkwa m naanị m n’ịjọ jụụ nke abalị.”
“I awoke in agony of mind, and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed; that the Spirit of the Lord had left me, never to return.” Experience and Teachings, 24, 25.
“Etetara m n’oke ihe mgbu nke uche, ọ fọkwara obere ka m kwe ka onwe m kwenye na m nọ na nrọ. O yiri m ka ọ bụ na e kpebiela mbibi m; na Mmụọ nke Onyenwe anyị ahapụla m, ka ọ ghara ịlọghachi ọzọ.” Experience and Teachings, 24, 25.
We are now being tested as to whether we will enter the temple and thereafter confess our sins and secure the blessing of His justification. This last call to enter the temple is surrounded by obstacles to prevent our individual entrance, but should we now hesitate, we will be “left alone in the silent horror of night.” But this is not my only point.
A na-anwale anyị ugbu a iji hụ ma anyị ga-abanye n’ụlọ nsọ ma emesịa kwupụta mmehie anyị ma nweta ngọzi nke ịgụta anyị n’ọnọdụ ezi omume Ya. Oku ikpeazụ a nke ịbanye n’ụlọ nsọ ka e ji ihe mgbochi gbaa gburugburu iji gbochie nbata onye ọbụla n’otu n’otu, ma ọ bụrụ na anyị ala azụ ugbu a, a ga-“ahapụ anyị naanị anyị n’ime ụjọ jụrụ oyi nke abalị gbachiri nkịtị.” Ma nke a abụghị naanị isi okwu m.
Purposeful emphasis was placed upon this most important verse by including the distinction of the word “days,” that carries with it the prophetic enigma that eight is of the seven, which is one of the wheels in the sealing time of the one hundred and forty-four thousand. In the period of the sealing, the Protestant horn and the Republican horn of the sixth kingdom of Bible prophecy will both fulfill the enigma that the eighth is of the seven. Of the eight presidents since the time of the end in 1989, Trump became the sixth king of the sixth kingdom, and after he won his second term, he became the eighth that is of the seven. In the action of the United Sates in repeating the Edict of Milan in 313, the Laodicean movement of the one hundred and forty-four thousand will become the Philadelphian movement of the one hundred and forty-four thousand. The sealing time concludes at the Sunday law where the papacy’s deadly wound is healed, and she thus fulfills the enigma of Revelation seventeen as the eight that is of the seven. One fact, represented in one Hebrew phrase, as one English word; brings the verse that identifies the opening of the judgment into the verse that identifies the close of judgment in the sealing time of the one hundred and forty-four thousand.
E tinyere nkwusi-ike nwere ebumnuche n’elu amaokwu a dị oke mkpa site n’itinye nkewa nke okwu ahụ bụ “ụbọchị,” nke na-eburu n’ime ya ilu amụma ahụ na nke asatọ sitere n’ime asaa, nke bụ otu n’ime wiil ndị ahụ n’oge akara nke puku mmadụ narị otu na iri anọ na anọ. N’oge akara ahụ, mpi Protestant na mpi Republican nke alaeze nke isii nke amụma Bible ga-emezu ha abụọ ilu ahụ na nke asatọ sitere n’ime asaa. N’ime ndị isi ala asatọ kemgbe oge ọgwụgwụ malitere na 1989, Trump ghọrọ eze nke isii nke alaeze nke isii, ma mgbe o merichara oge ọchịchị ya nke abụọ, ọ ghọrọ nke asatọ ahụ nke sitere n’ime asaa. N’omume nke United Sates n’ịmegharị Iwu Milan nke 313, mmegharị Laodisia nke puku mmadụ narị otu na iri anọ na anọ ga-abụ mmegharị Filadelfia nke puku mmadụ narị otu na iri anọ na anọ. Oge akara ahụ na-agwụ na iwu Sọnde ebe a na-agwọ ọnya ọnwụ nke papacy, ma n’ụzọ dị otu a ọ na-emezu ilu ahụ nke Mkpughe iri na asaa dịka nke asatọ ahụ nke sitere n’ime asaa. Otu eziokwu, nke e gosipụtara n’otu nkebi okwu Hibru, dịka otu okwu Bekee; na-eweta amaokwu ahụ nke na-akọwapụta mmeghe nke ikpe n’ime amaokwu ahụ nke na-akọwapụta mmechi nke ikpe n’oge akara nke puku mmadụ narị otu na iri anọ na anọ.
Every fact has its place, and there is only one expression where a numerical construction of a ‘number’ times another ‘number’ in the New Testament, and only two in the Old Testament. The alpha of the ‘numerical construction’ is in Genesis.
Eziokwu ọ bụla nwere ọnọdụ ya, ma e nwere naanị otu nkwupụta ebe e ji nhazi ọnụọgụgụ nke ‘ọnụọgụ’ ugboro ‘ọnụọgụ’ mee ihe n’Agba Ọhụrụ, ma naanị abụọ n’Agba Ochie. Alfa nke ‘nhazi ọnụọgụgụ’ ahụ dị na Jenesis.
If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold. Genesis 4:24.
Ọ bụrụ na a ga-abọ ọbọ Kẹn ugboro asaa, n’ezie Lamek ugboro iri asaa na asaa. Jenesis 4:24.
The omega ‘numerical construction’ is in Matthew.
Nrụpụta ọnụọgụgụ nke omega dị n’Akwụkwọ Matiu.
Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:21, 22.
Pita wee bịakwutere Ya, sị, Onyenwe anyị, ugboro ole ka nwanne m ga-emehie megide m, m wee gbaghara ya? Ruo ugboro asaa? Jisọs sịrị ya, Asịghị m gị, Ruo ugboro asaa; kama, Ruo ugboro iri asaa na ugboro asaa. Matiu 18:21, 22.
These passages represent the first and last time in the Bible where a number is identified to be multiplied with another number. There are many numbers, but the alpha of Genesis and the omega of Matthew possess the identical numerical construction, and they employ the same two numbers of ‘seven’ and ‘seventy.’
Amaokwu ndị a na-anọchi anya oge mbụ na nke ikpeazụ n’ime Akwụkwọ Nsọ ebe e gosiri na a ga-amụba otu ọnụọgụgụ na ọnụọgụgụ ọzọ. E nwere ọtụtụ ọnụọgụgụ, ma alfa nke Jenesis na omega nke Matiu nwere otu nhazi ọnụọgụgụ ahụ kpọmkwem, ha na-ejikwa otu ọnụọgụgụ abụọ ahụ, bụ “asaa” na “iri asaa.”
Between the alpha and omega; the middle, and only other place where this numerical construction exists is in Leviticus twenty-five. There the two numbers are not ‘seven’ and ‘seventy,’ but ‘seven times seven years.’
N’etiti Alfa na Omega; etiti ya, na naanị ebe ọzọ e nwere ụdị nhazi ọnụọgụgụ a bụ n’akwụkwọ Levitikọs iri abụọ na ise. N’ebe ahụ, ọnụọgụ abụọ ahụ abụghị “asaa” na “iri asaa,” kama ọ bụ “asaa ugboro asaa afọ.”
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Leviticus 25:8.
Ị ga-agụkwara onwe gị sabbat asaa nke afọ, ugboro asaa nke afọ asaa; oge nke sabbat asaa nke afọ ahụ ga-abụrịrị gị afọ iri anọ na itoolu. Levitikọs 25:8.
The middle numerical construction once again employs the number ‘seven,’ but not the number ‘seventy.’ The passage where it is located contains a blessing for obedience, and also a curse for disobedience. The blessings of freeing of slaves and restoration of land, is contrasted with the curse of seven times, that is mentioned four times in chapter twenty-six of Leviticus. The blessing included the Lord’s sustenance during the years the land rested, and a double blessing in the year of Jubilee, and the cursing of chapter twenty-six is the counterpart in the covenant warning of the two chapters.
Owuwu ọnụọgụ nke etiti na-ejikwa ọnụ ọgụgụ ‘asaa’ ọzọ, ma ọ bụghị ọnụ ọgụgụ ‘iri asaa.’ Akụkụ Akwụkwọ Nsọ ebe ọ dị nwere ngọzi maka nrubeisi, ma nwekwa ọnụ ọnụ maka nnupụisi. Ngọzi nke ntọhapụ ndị ohu na mweghachi ala ka a na-eme ka o doo anya n’ịdị iche ya na ọnụ nke ugboro asaa, nke a kpọrọ aha ugboro anọ n’isi nke iri abụọ na isii nke Levitikọs. Ngọzi ahụ gụnyere nlekọta Onyenwe anyị n’afọ ndị ala ahụ zuru ike, na ngọzi okpukpu abụọ n’afọ Jubili, ebe ịkọcha nke isi nke iri abụọ na isii bụ ihe kwekọrọ na ya n’ịdọ aka ná ntị ọgbụgba ndụ nke isiakwụkwọ abụọ ahụ.
The middle numerical construction appears in Leviticus 25:8 (‘seven times seven years’). It is immediately paired with the fourfold ‘seven times’ judgment of Leviticus 26. Thus, the middle numerical construction represents both a blessing and a curse, forming a doubled testimony in the book of Leviticus. The numerical construction of either the blessing or the curse of the Jubilee are placed between the judgment of Lamech, and Jesus’ identification of the limit of probationary time. All three together are identifying a probationary limit, which when concluded will manifest one class who is blessed and one class who is cursed. The alpha and omega, representing the first and third angel’s messages identify four hundred and ninety, as the symbol of probationary time. When this is coupled with the curse or blessing of the Jubilee, the facts become important as we approach the study of Ezekiel chapter one verse one that places Ezekiel in the thirtieth year of the seventeenth Jubilee cycle.
Ọdịdị ọnụọgụ dị n’etiti pụtara na Levitikọs 25:8 (“ugboro asaa nke afọ asaa”). A na-ejikọta ya ozugbo na ikpe “ugboro asaa” nke ugboro anọ nke Levitikọs 26. Ya mere, ọdịdị ọnụọgụ dị n’etiti na-anọchi anya ma ngọzi ma ọnụ, na-akpụ akaebe a mụbara okpukpu abụọ n’akwụkwọ Levitikọs. A na-etinye ọdịdị ọnụọgụ nke ma ngọzi ma ọ bụ ọnụ nke Jubili n’etiti ikpe Lamek, na njirimara Jisọs banyere njedebe nke oge ule amara. Ha atọ ọnụ na-akọwa njedebe oge ule amara, nke, mgbe ọ gwụchara, ga-eme ka otu òtù pụta ìhè dị ka ndị a gọziri agọzi, na otu òtù ọzọ dị ka ndị a bụrụ ọnụ. Alfa na Omega, ndị na-anọchi anya ozi mmụọ ozi mbụ na nke atọ, na-akọwa narị anọ na iri itoolu dịka akara nke oge ule amara. Mgbe a jikọtara nke a na ọnụ ma ọ bụ ngọzi nke Jubili, eziokwu ndị a na-adị mkpa ka anyị na-abịarukwu ọmụmụ nke Izikiel isi nke mbụ amaokwu nke mbụ, nke na-etinye Izikiel n’afọ nke iri atọ nke okirikiri Jubili nke iri na asaa.
That Jubilee cycle ended on October 22, 573 BC and typified not only October 22, 1844, but also the soon-coming Sunday law. We are now in 2026 which is the forty-seventh year of the seventieth Jubilee cycle. This Jubilee cycle has been typified by the ‘seventeenth’ Jubilee cycle where Ezekiel stood in the thirtieth year. He was standing in the temple, representing the one hundred and forty-four thousand who by faith have entered into the Most Holy Place at the end of the judgment, as did the faithful after October 22, 1844. To miss the “fact” of where Ezekiel is at in prophetic history in chapter one and verse one, is to lose your “bearing.”
Okirikiri Jubili ahụ kwụsịrị n’ụbọchị Ọktoba 22, 573 BC, ọ nọchikwara anya ọ bụghị naanị Ọktoba 22, 1844, kama kwa iwu Sọnde nke na-abịa n’oge na-adịghị anya. Anyị nọ ugbu a n’afọ 2026, nke bụ afọ nke iri anọ na asaa nke okirikiri Jubili nke iri asaa. E jirila okirikiri Jubili a nọchite anya ya site n’okirikiri Jubili nke “iri na asaa,” ebe Ezikiel guzoro n’afọ nke iri atọ. Ọ nọ na guzo n’ụlọ nsọ, na-anọchi anya puku mmadụ otu narị na iri anọ na anọ ndị, site n’okwukwe, abanyelarị n’Ebe Kachasị Nsọ ná njedebe nke ikpe ahụ, dịka ndị kwesịrị ntụkwasị obi mere mgbe Ọktoba 22, 1844 gachara. Ịghara ịhụ “eziokwu” nke ebe Ezikiel nọ n’akụkọ ihe mere eme amụma n’isi nke mbụ na amaokwu nke mbụ, bụ ifunahụ “nduzi” gị.
After viewing the glory of the Lord given by the river Chebar, Ezekiel is humbled into the dust as was Daniel, Isaiah and John. Then all four of the examples provide elements of the anointing of those who are to give the message to a church that will not see or hear.
Mgbe o lechara ebube nke Onyenwe anyị e nyere n’akụkụ osimiri Keba, e wedara Ezikiel n’ala n’uzuzu, dị ka e wedara Daniel, Aịzaịa na Jọn. Mgbe ahụ, ihe atụ anọ ahụ nile na-enye akụkụ dị iche iche nke mmanụ nsọ nke ndị ga-ekwusa ozi ahụ nye nzukọ nke agaghị ahụ ma ọ bụ nụ.
There are six dates in the book of Ezekiel that address Jerusalem. We have previously addressed the first and last dates found in chapter one, verse one and two, and then in chapter forty, verse one. I have addressed the second date found in chapter eight and verse one, but only in its symbolic representation, and not locating it in connection with the siege and destruction of Jerusalem, and the entire book revolves around that axle. Jerusalem was destroyed at the end of 586/585 BC. And in Ezekiel 33:21 a fugitive arrives with the news of Jerusalem’s fall.
E nwere ụbọchị isii n’akwụkwọ Ezikiel nke metụtara Jerusalem. Anyị ekwuola na mbụ banyere ụbọchị mbụ na nke ikpeazụ a hụrụ n’isi nke mbụ, amaokwu nke mbụ na nke abụọ, ma e mesịa n’isi nke iri anọ, amaokwu nke mbụ. Ekwuola m banyere ụbọchị nke abụọ a hụrụ n’isi nke asatọ na amaokwu nke mbụ, ma naanị n’ịdị nnọchianya ihe atụ ya, ọ bụghịkwa n’ịtọ ya n’ọnọdụ ya n’ihe gbasara nnọchibido na mbibi Jerusalem, ma akwụkwọ ahụ dum na-agagharị gburugburu nkwojiaka ahụ. E bibiri Jerusalem na njedebe nke 586/585 BC. Ma n’Ezikiel 33:21, onye gbara ọsọ ndụ na-abịa na-akọ akụkọ ọdịda Jerusalem.
And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. Now the hand of the Lord was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Ezekiel 33:21, 22.
O wee ruo n’afọ nke iri na abụọ nke ndọrọ n’agha anyị, n’ọnwa nke iri, n’ụbọchị nke ise nke ọnwa ahụ, na onye gbapụrụ n’ime Jerusalem bịakwutere m, sị, E tigburu obodo ahụ. Ugbu a, aka Onyenwe anyị dịkwasịrị m n’anyasị, tupu onye ahụ gbapụrụ abịa; ọ mepere ọnụ m ruo mgbe ọ bịakwutere m n’ụtụtụ; e meghere ọnụ m, aghọkwaghị m onye ogbi. Ezikiel 33:21, 22.
In the twelfth year the city was smitten, and Ezekiel is then free to speak upon his own volition. The vision of Ezekiel chapter eight was in the sixth year, thus roughly six years before the city was smitten.
N’afọ nke iri na abụọ, e tiri obodo ahụ ihe, ma Ezikiel wee bụrụ onye nweere onwe ya ikwu okwu site n’uche ya. Ọhụ nke Ezikiel isi nke asatọ bụ nke dị n’afọ nke isii; ya mere, ọ fọrọ nke nta ka ọ bụrụ afọ isii tupu e tie obodo ahụ ihe.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Ezekiel 8:1.
O wee ruo n’afọ nke isii, n’ọnwa nke isii, n’ụbọchị nke ise nke ọnwa ahụ, ka m nọ ọdụ n’ụlọ m, ndị okenye Juda nọkwa ọdụ n’ihu m, ka aka Onyenwe anyị Chineke dakwasịrị m n’ebe ahụ. Ezikiel 8:1.
The next year, which was the seventh year, the Elders sought Ezekiel to inquire of the Lord.
N’afọ sochirinụ, nke bụ afọ nke asaa, ndị okenye bịakwutere Ezikiel iji jụọ ase n’aka Onyenwe anyị.
And it came to pass in the seventh year, in the fifth month, the tenth day of the month, that certain of the elders of Israel came to enquire of the Lord, and sat before me. Ezekiel 20:1.
O wee ruo n’afọ nke asaa, n’ọnwa nke ise, n’ụbọchị nke iri nke ọnwa ahụ, na ụfọdụ n’ime ndị okenye Izrel bịara ịjụ ase n’aka Onyenweanyị, wee nọdụ ala n’ihu m. Ezikiel 20:1.
Then in the ninth year, the year and a half year siege began.
Mgbe ahụ, n’afọ nke itoolu, nnọchibido ahụ nke ga-adị otu afọ na ọkara malitere.
Again in the ninth year, in the tenth month, in the tenth day of the month, the word of the Lord came unto me, saying, Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day. Ezekiel 24:1, 2.
Ọzọkwa, n’afọ nke itoolu, n’ọnwa nke iri, n’ụbọchị nke iri nke ọnwa ahụ, okwu nke Onyenwe anyị bịakwutere m, na-asị, Nwa nke mmadụ, deere onwe gị aha ụbọchị ahụ, ọbụna nke ụbọchị a kpọmkwem: eze Babilọn ebiliela imegide Jerusalem n’ụbọchị a kpọmkwem. Ezikiel 24:1, 2.
Each of these dates represent specific waymarks of the latter days, for Paul says ancient Israel is an example for those who live at the end of the world.
Ụbọchị ndị a nke ọ bụla na-anọchi anya akara-ụzọ pụrụ iche nke ụbọchị ikpeazụ, n’ihi na Pọl na-ekwu na Izrel oge ochie bụ ihe atụ nye ndị bi n’ọgwụgwụ ụwa.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. 1 Corinthians 10:11, 12.
Ugbu a ihe ndị a niile mere ha dịka ihe atụ: e dekwara ha n’akwụkwọ maka ịdọ aka ná ntị anyị, bụ ndị ọgwụgwụ nke ụwa a bịakwasịrị. Ya mere, ka onye na-eche na o guzosiri ike kpachara anya ka ọ ghara ịda. 1 Ndị Kọrint 10:11, 12.
All six of the dates that concern Jerusalem occur between the first date in chapter one verse one and the last date found in chapter forty, verse one. Those two dates mark the fifth year of chapter one, which was 592 BC and the twenty-fifth year of chapter forty, which was 573 BC. At the line upon line level Ezekiel has a line for Egypt, which includes the reference of Tyre, and a line for Jerusalem. The line of Egypt has seven direct waymarks, (when Tyre is included) and Jerusalem has six. With these two lines are the line of Josiah and the seventeenth Jubilee cycle. Yet the line that is portrayed without a direct date is found in chapter four, and the line of chapter four possesses several of the wheels Ezekiel saw when he looked into the Most Holy Place. It is also laden with several symbolic truths.
Ụbọchị isii ahụ niile metụtara Jerusalem dị n’etiti ụbọchị mbụ dị na isi nke mbụ, amaokwu nke mbụ, na ụbọchị ikpeazụ a hụrụ n’isi nke iri anọ, amaokwu nke mbụ. Ụbọchị abụọ ahụ na-akara afọ nke ise nke isi nke mbụ, nke bụ 592 BC, na afọ nke iri abụọ na ise nke isi nke iri anọ, nke bụ 573 BC. N’ogo nke line upon line, Ezekiel nwere ahịrị maka Egypt, nke gụnyere ntụaka nke Tyre, na ahịrị maka Jerusalem. Ahịrị Egypt nwere waymark kpọmkwem asaa, (mgbe e tinyere Tyre) ma Jerusalem nwere isii. Tinyere ahịrị abụọ a ka e nwere ahịrị Josiah na okirikiri Jubilee nke iri na asaa. Ma ahịrị a kọwara n’enweghị ụbọchị kpọmkwem ka a hụrụ n’isi nke anọ, ahịrị nke isi nke anọ nwekwara ọtụtụ n’ime wheel ndị Ezekiel hụrụ mgbe o lere n’ime Ebe Kachasị Nsọ. O jupụtakwara n’eziokwu ihe nnọchianya dị iche iche.
430
430
The number four hundred and thirty represents the everlasting covenant, and in chapter four Ezekiel is employed by the Lord as a living parable, a parable which includes the number four hundred and thirty.
Ọnụọgụ narị anọ na iri atọ na-anọchi anya ọgbụgba ndụ ebighị ebi, ma n’isi nke anọ, Onyenwe anyị ji Ezikiel mee ilu dị ndụ, ilu nke gụnyere ọnụọgụ narị anọ na iri atọ.
Thou also, son of man, take thee a tile, and lay it before thee, and pourtray upon it the city, even Jerusalem: And lay siege against it, and build a fort against it, and cast a mount against it; set the camp also against it, and set battering rams against it round about. Moreover take thou unto thee an iron pan, and set it for a wall of iron between thee and the city: and set thy face against it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel. Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. And, behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast ended the days of thy siege. Ezekiel 4:1–8.
Gị onwe gị kwa, nwa nke mmadụ, were otu taịl, dobe ya n’ihu gị, see kwa n’elu ya obodo ahụ, ya bụ, Jerusalem: meekwa ka e nwee nnọchibido imegide ya, wukwaa ebe ewusiri ike imegide ya, kụkọkwaa mkpọda ala imegide ya; dobekwa ogige agha imegide ya, tinyekwa ebule ịkpọwa mgbidi imegide ya gburugburu. Ọzọkwa, were otu efere ígwè, debe ya ka ọ bụrụ mgbidi ígwè n’etiti gị na obodo ahụ: chekwaa ihu gị imegide ya, a ga-anọchibido ya, gị onwe gị ga-anọchibidokwa ya. Nke a ga-abụ ihe ịrịba ama nye ụlọ Izrel. Dina kwa n’akụkụ aka ekpe gị, bukwasịkwa n’elu ya ajọ omume nke ụlọ Izrel: dịka ọnụ ọgụgụ ụbọchị ndị ị ga-edina n’elu ya si dị, otu a ka ị ga-ebu ajọ omume ha. N’ihi na etinyewo m n’ahụ gị afọ nke ajọ omume ha, dịka ọnụ ọgụgụ ụbọchị si dị, ụbọchị narị atọ na iri itoolu: otu a ka ị ga-ebu ajọ omume nke ụlọ Izrel. Ma mgbe i mezuru ụbọchị ndị ahụ, dina ọzọ n’akụkụ aka nri gị, ị ga-ebukwa ajọ omume nke ụlọ Juda ụbọchị iri anọ: ekenyewo m gị ụbọchị ọ bụla ka ọ bụrụ otu afọ. Ya mere ị ga-eche ihu gị n’ebe nnọchibido Jerusalem dị, a ga-ekpughekwa ogwe aka gị, ị ga-ebukwa amụma imegide ya. Ma, lee, m ga-etinye gị agbụ, ị gaghị atụgharị onwe gị site n’otu akụkụ gaa n’akụkụ ọzọ, ruo mgbe i mechara ụbọchị nnọchibido gị. Ezekiel 4:1–8.
The siege of Jerusalem, as illustrated by Ezekiel is a “sign,” just as the siege against Jerusalem brought by Cestius in the year 66. Commenting on Jesus identifying the destruction of Jerusalem, Sister White informs us that the “direct” fulfillment of the destruction of Jerusalem is in the latter days. The sign of the destruction upon the two witnesses represented by Nebuchadnezzar and Cestius identify that the sign of the siege, is the sign of the approaching Sunday law.
Nnọchibido Jerusalem, dị ka Ezikiel sere ya n’onyinyo, bụ “ihe ịrịba ama,” dịka nnọchibido e wetara megide Jerusalem site n’aka Cestius n’afọ 66. N’ịkọwa otú Jizọs si kpọpụta mbibi Jerusalem, Sister White na-eme ka anyị mara na mmezu “kpọmkwem” nke mbibi Jerusalem dị n’ụbọchị ikpeazụ. Ihe ịrịba ama nke mbibi ahụ n’elu ndị àmà abụọ ahụ, ndị Nebukadneza na Cestius nọchiri anya ha, na-egosi na ihe ịrịba ama nke nnọchibido ahụ bụ ihe ịrịba ama nke Iwu Ụka pụtara ịbịaru nso.
A Day for a Year
Ụbọchị Otu Maka Afọ Otu
Within the passage we are considering we also see the omega biblical reference to the premier rule of prophetic interpretation of William Miller in the foundational movement of the first and second angel’s messages. The alpha of the day for a year principle was also an omega symbol, for the alpha of the day for a year principle was set forth in the book of Numbers as the tenth and final test, which Israel failed, and therefore brought upon themselves death in the wilderness over the forty years of wilderness wandering.
N’ime akụkụ Akwụkwọ Nsọ anyị na-atụle, anyị na-ahụkwa omega nke ntụaka Akwụkwọ Nsọ nye iwu mbụ kachasị elu nke nkọwa amụma nke William Miller n’ime mmegharị ntọala nke ozi mmụọ ozi mbụ na nke abụọ. Alpha nke ụkpụrụ ụbọchị maka otu afọ bụkwa akara omega, n’ihi na e debere alpha nke ụkpụrụ ụbọchị maka otu afọ n’akwụkwọ Ọnụ Ọgụgụ dịka ule nke iri na nke ikpeazụ, nke Izrel dara, ya mere ha wetara ọnwụ n’elu onwe ha n’ọzara n’ime afọ iri anọ nke ịwagharị ha n’ọzara.
And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness. After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. Numbers 14:33–35.
Ụmụ unu ga-awagharị n’ọzara afọ iri anọ, ha ga-ebukwa ibu akwụna unu, ruo mgbe ozu unu ga-ala n’iyi n’ọzara. Dị ka ọnụọgụgụ ụbọchị ndị unu jiri nyochaa ala ahụ si dị, ọbụna ụbọchị iri anọ, ụbọchị ọ bụla bụrụ otu afọ, unu ga-eburu ajọ omume unu, ọbụna afọ iri anọ, unu ga-amakwa mmebi nkwa m. Mụ onwe m, Onyenwe anyị, ekwuola ya; n’ezie, aga m eme nke a n’ebe nzukọ ọjọọ a niile nọ, ndị zukọrọ ọnụ imegide m: n’ọzara a ka a ga-ekpochapụ ha, n’ebe ahụ ka ha ga-anwụ. Ọnụ Ọgụgụ 14:33–35.
The prophetic implications that the day for a year principle is identified in the final rebellion of the ten-step testing process beginning at the Red Sea crossing, and that the same principle is again proclaimed as Jerusalem is to be besieged and destroyed must be understood and applied into the passage we are considering, as is the significance of the “siege” being the “sign.”
A ghaghị ịghọta ma tinye n’ime amaokwu anyị na-atụle ihe ndị amụma na-egosi na a kọwapụtara ụkpụrụ ụbọchị maka otu afọ n’ime nnupụisi ikpeazụ nke usoro ule iri-nzọụkwụ nke malitere n’ịgafe Oké Osimiri Uhie, nakwa na a kpọsakwara otu ụkpụrụ ahụ ọzọ mgbe a ga-agbachibido Jerusalem ma bibie ya; otu a kwa ka a ga-aghọta mkpa ọ dị na “mgbachibido” ahụ ịbụ “ihe ịrịba ama.”
The line of history that is brought together when employing the “siege” of Jerusalem as the sign must be recognized, for it becomes an "axle" so to speak, and metaphorically the sign of the siege, has many spokes attached. The sign of the siege is perhaps the most important passage in Ezekiel, and the sign allows the Lion of the tribe of Judah to bring perfection out of what first appeared to Ezekiel to be confusion. The “sign” of the siege, the year for a day principle, and the prophetic lines brought together by the siege, must be considered in the context that four hundred and thirty represents the everlasting covenant.
A ghaghị ịmata ahịrị akụkọ ihe mere eme a na-achịkọkọta ọnụ mgbe a na-eji “nnọchibido” nke Jerusalem dịka ihe ịrịba ama, n’ihi na ọ na-aghọ, dị ka a pụrụ isi kwuo ya, “ọkpụkpụ axle,” ma n’ụzọ ihe atụ, ihe ịrịba ama nke nnọchibido ahụ nwere ọtụtụ ụzarị e jikọtara na ya. Ihe ịrịba ama nke nnọchibido ahụ bụ ikekwe akụkụ Akwụkwọ Nsọ kacha mkpa n’akwụkwọ Ezekiel, ma ihe ịrịba ama ahụ na-eme ka Ọdụm nke ebo Juda weta izu-okè site n’ihe nke mbụ pụtara n’ihu Ezekiel dịka ọgba aghara. A ghaghị ilebara “ihe ịrịba ama” nke nnọchibido ahụ, ụkpụrụ nke otu afọ n’ọnọdụ otu ụbọchị, na ahịrị amụma ndị nnọchibido ahụ chịkọtara ọnụ anya n’okwu nke na narị afọ anọ na iri atọ na-anọchi anya ọgbụgba ndụ ebighị ebi.
The Covenant
Ọgbụgba ndụ
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.
Ọ sịrị Ebram, Mara n’ezie na mkpụrụ gị ga-abụ ndị ọbịa n’ala na-abụghị nke ha, ha ga-ejekwa ha ozi; ha ga-emekwara ha ahụhụ afọ narị anọ. Jenesis 15:13.
The Lord entered into covenant with Abraham in a three-step process, and the first of those three steps included the prophecy that Abraham’s descendents would be captives in Egypt for four hundred years. The second step Abraham was given the rite of circumcision, and the third step was the sacrifice of Isaac on Mount Moriah. Four hundred years was identified in the alpha of three steps the Lord took in raising up and entering into covenant with a chosen people. That chosen covenant people were divorced from God at the stoning of Stephen in the year 34, and thereafter Paul, the chosen apostle to the Gentiles identified that four hundred years as—four hundred and thirty years.
Onyenwe anyị soro Abraham banye n’ọgbụgba-ndụ n’usoro nzọụkwụ atọ, ma nke mbụ n’ime nzọụkwụ atọ ahụ gụnyere amụma ahụ na ụmụdescendants Abraham ga-abụ ndị a dọọrọ n’agha n’Ijipt afọ narị anọ. Nzọụkwụ nke abụọ, e nyere Abraham emume ibi ugwu; nke atọ kwa bụ ịchụ aja Aịzik n’Ugwu Moria. A kọwara afọ narị anọ ahụ na alpha nke nzọụkwụ atọ Onyenwe anyị ji welite ma soro ndị a họpụtara banye n’ọgbụgba-ndụ. Ndị ahụ a họpụtara n’ọgbụgba-ndụ ka a gbara alụkwaghịm n’ebe Chineke nọ n’oge e tiri Stivin nkume n’afọ 34, ma emesịa Pọl, onyeozi a họpụtara nye ndị mba ọzọ, kọwara afọ narị anọ ahụ dịka—afọ narị anọ na iri atọ.
And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. Genesis 3:17.
Ma nke a ka m na-ekwu, na ọgbụgba ndụ ahụ, nke Chineke kwadoro na mbụ n’ime Kraịst, iwu ahụ, nke bịara mgbe narị afọ anọ na iri atọ gasịrị, apụghị ime ka ọ bụrụ ihe efu, ka o wee mee ka nkwa ahụ ghara ịdị irè. Jenesis 3:17.
The number that represents the covenant is four hundred and thirty, but the two witnesses of Abram and Saul, who both had their names changed to Abraham and Paul respectively, identify two distinct periods that make up the whole number of four hundred and thirty. When God changes a soul’s name, it is a symbol of a covenant relationship between that soul and God. The four hundred and thirty years is therefore a sum that is produced by the addition of two distinct numbers, as with Abraham’s four hundred and Paul’s addition of thirty. Ezekiel laid upon his left side for three hundred and ninety days, and then on his right side for forty days; identifying two numbers whose sum total is four hundred and thirty.
Ọnụọgụ nke na-anọchi anya ọgbụgba ndụ ahụ bụ narị anọ na iri atọ, ma ndị àmà abụọ ahụ, bụ́ Ebram na Sọl, ndị e mechara gbanwee aha ha ka ọ bụrụ Abraham na Pọl n’otu n’otu, na-egosi oge abụọ dị iche iche nke mejupụtara ọnụọgụ zuru ezu ahụ nke narị anọ na iri atọ. Mgbe Chineke gbanwere aha mkpụrụobi, ọ bụ akara nke mmekọrịta ọgbụgba ndụ dị n’etiti mkpụrụobi ahụ na Chineke. Ya mere, afọ narị anọ na iri atọ bụ ngụkọta e si n’ịgbakọta ọnụọgụ abụọ dị iche iche nweta, dịka ọ dị n’ihe banyere narị anọ nke Abraham na mgbakwunye iri atọ nke Pọl. Iziikiel dinara n’akụkụ aka ekpe ya ụbọchị narị atọ na iri itoolu, emesịa n’akụkụ aka nri ya ụbọchị iri anọ; nke a na-egosi ọnụọgụ abụọ nke ngụkọta ha bụ narị anọ na iri atọ.
In Genesis chapter eleven the covenant of death that was brought about immediately after the flood through the rebellion of Nimrod identifies the distinction between two covenants. The elements of the tower of Babel testify to a satanic save yourself covenant people who were to be judged and scattered. In the same chapter, the genealogy of the Hebrews is introduced by the birth of Eber, marking the beginning of a chosen people to represent the covenant of life, in contrast with Nimrod’s covenant of death.
N’isi nke iri na otu nke Jenesis, ọgbụgba-ndụ nke ọnwụ nke e wetara ozugbo mgbe iju mmiri gasịrị site n’inupụ isi Nimrọd na-akọwapụta ọdịiche dị n’etiti ọgbụgba-ndụ abụọ. Ihe ndị mejupụtara ụlọ elu Bebel na-agba àmà banyere ndị nke ọgbụgba-ndụ Setan nke “zọpụta onwe unu,” bụ ndị a ga-ekpe ikpe ma chụsasịa. N’otu isi ahụ kwa, a na-ebute usoro ọmụmụ nke ndị Hibru site n’amụma ọmụmụ Eba, nke na-akara mmalite nke ndị a họpụtara ka ha nọchite anya ọgbụgba-ndụ nke ndụ, n’iche megide ọgbụgba-ndụ ọnwụ nke Nimrọd.
And Eber lived four and thirty years, and begat Peleg: And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. And Peleg lived thirty years, and begat Reu. Genesis 11:16–18.
Eba biri afọ iri atọ na anọ, mụọ Peleg: Eba biri mgbe ọ mụsịrị Peleg afọ narị anọ na iri atọ, mụọkwa ụmụ ndị ikom na ụmụ ndị inyom. Peleg biri afọ iri atọ, mụọ Reu. Jenesis 11:16–18.
In chapter ten of Genesis Eber and Peleg are first mentioned.
N’isi nke iri nke Jenesis, a kpọrọ Eba na Peleg aha ha na nke mbụ.
And unto Eber were born two sons: the name of one was Peleg; for in his days was the earth divided; and his brother’s name was Joktan. Genesis 10:25.
Amụrụkwa Eba ụmụ nwoke abụọ; aha otu bụ Peleg; n’ihi na n’ụbọchị ya ka e kewara ụwa; aha nwanne ya bụ Joktan. Jenesis 10:25.
Peleg means division or splitting, and in the days of Peleg the division of two classes of covenant people is marked by the history of the tower of Babel and Nimrod’s rebellion. Eber lived to be four hundred and sixty-four years, but after Peleg (division) was born he lived four hundred and thirty years. Every fact has its bearing, and four hundred and thirty is the number Paul assigns to the covenant prophecy of Abraham. Although the number four hundred and thirty is identified with Eber’s life after the birth of Peleg, the first thirty-four years of his life is expressed as “four and thirty years,” which is of course thirty-four years, but at the simple expression of those thirty-four years it reads “four” and “thirty” (430). Then came four hundred and thirty, then the first expression of Peleg’s life is “thirty.”
Peleg pụtara nkewa ma ọ bụ ikewa ụzọ abụọ, ma n’ụbọchị Peleg ka e ji akụkọ ụlọ elu Bebel na nnupụisi Nimrọd kpọpụta akara nkewa nke ìgwè mmadụ nkwekọrịta abụọ. Eba biri ruo afọ narị anọ na iri isii na anọ, ma mgbe a mụsịrị Peleg (nkewa) ọ biri afọ narị anọ na iri atọ. Eziokwu ọ bụla nwere ihe ọ na-egosi, narị anọ na iri atọkwa bụ ọnụọgụgụ Pọl kenyere amụma nkwekọrịta Abraham. Ọ bụ ezie na a jikọtara ọnụọgụgụ narị anọ na iri atọ na ndụ Eba mgbe a mụsịrị Peleg, e gosipụtara afọ iri atọ na anọ mbụ nke ndụ ya dịka “afọ anọ na iri atọ,” nke n’ezie bụ afọ iri atọ na anọ; ma n’otu esi ekwu afọ iri atọ na anọ ahụ n’ụzọ dị mfe, a na-agụ ya “anọ” na “iri atọ” (430). Mgbe ahụ ka narị anọ na iri atọ bịara, mgbe ahụkwa ngosipụta mbụ nke ndụ Peleg bụ “iri atọ.”
Eber is the root of the name Hebrew and it is the first mention of the Hebrews, who were to be the chosen people of the covenant. Eber means to cross over, thus typifying the covenant people who cross over from the earth to the new earth as Abraham’s children did when they crossed over the Red Sea to the Promised land. The forty-year wilderness wandering impeded that crossing over, but at the end of the forty years they crossed over the Jordan to the Promised Land, thus typifying the final crossing over of God’s people. Peleg represents the history when the division of mankind into two covenant people first occurred at Nimrod’s tower. The symbol of Nimrod’s covenant of death is confusion, and the symbol of the Hebrew covenant of life is the four hundred and thirty years of Eber’s life before the division represented by Peleg. The name Peleg also marks a symbolic numerical truth, for the four hundred and thirty years of Eber is divided into two numbers, and Peleg represents a distinction of the four hundred with the number thirty.
Eba bụ mgbọrọgwụ nke aha ahụ bụ Hibru, ọ bụkwa nke mbụ e kwuru ndị Hibru, ndị ga-abụ ndị a họpụtara nke ọgbụgba ndụ ahụ. Eba pụtara ịgafe, si otú a na-anọchi anya ndị nke ọgbụgba ndụ ahụ, ndị na-agafe site n’ụwa a ruo n’ụwa ọhụrụ, dịka ụmụ Abraham mere mgbe ha gafere Oké Osimiri Uhie ruo n’Ala Nkwa ahụ. Ijegharị ahụ n’ọzara nke afọ iri anọ gbochiri ịgafe ahụ, ma na njedebe nke afọ iri anọ ahụ, ha gafere Jọdan banye n’Ala Nkwa ahụ, si otú a na-anọchi anya ịgafe ikpeazụ nke ndị Chineke. Peleg na-anọchi anya akụkọ ihe mere eme ahụ mgbe nkewa nke mmadụ n’ime ndị mmadụ abụọ nke ọgbụgba ndụ malitere mbụ n’ụlọ elu Nimrọd. Ihe nnọchianya nke ọgbụgba ndụ ọnwụ nke Nimrọd bụ mgbagwoju anya, ihe nnọchianya nke ọgbụgba ndụ ndụ nke ndị Hibru bụkwa narị afọ anọ na iri atọ nke ndụ Eba tupu nkewa nke Peleg na-anọchi anya ya. Aha ahụ bụ Peleg na-egosikwa eziokwu ọnụọgụ ihe nnọchianya, n’ihi na e kewara narị afọ anọ na iri atọ nke Eba n’ime ọnụọgụ abụọ, Peleg na-anọchi anyakwa ọdịiche dị n’etiti narị anọ ahụ na ọnụọgụ iri atọ.
Four hundred and thirty possesses two parts. The four hundred years of Abraham’s covenant along with the additional thirty years marked by Paul. The increase of knowledge that produces the final revival of God’s people is represented in Daniel chapter twelve, where the two-part symbol of the everlasting covenant is specifically identified, and it is set forth in verses 9/11.
Narị afọ anọ na iri atọ nwere akụkụ abụọ. Narị afọ anọ nke ọgbụgba-ndụ Abraham tinyere afọ iri atọ ndị ọzọ Pọl kọwara. Mmụba nke ihe ọmụma nke na-amịpụta mweghachi ikpeazụ nke ndị Chineke nọchiri anya ya n’akwụkwọ Daniel isi nke iri na abụọ, ebe a kpọmkwem mata akara nke akụkụ abụọ nke ọgbụgba-ndụ ebighị ebi, ma e gosipụtara ya n’amaokwu 9/11.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:9–11.
O we si, Gaa n’uzo gi, Daniel: n’ihi na e mechiri okwu ndị a emechi ma kpuchie ha akara ruo n’oge ọgwụgwụ. Ọtụtụ ka a ga-eme ka ha dị ọcha, mee ka ha dị ọcha dị ka ọcha, ma nwalee ha; ma ndị ajọ omume ga-eme ajọ omume: ọ dịghị onye ọbụla n’etiti ndị ajọ omume ga-aghọta; ma ndị amamihe ga-aghọta. Ma site n’oge a ga-ewepụ àjà kwa ụbọchị, ma guzozie ihe arụ ahụ nke na-eme ka ebe tọgbọrọ n’efu, a ga-enwe otu puku ụbọchị abụọ na narị ụbọchị itoolu. Daniel 12:9–11.
The final unsealing that produces a three-step testing process as represented in verse ten as “purified, and made white, and tried,” is associated with the twelve hundred and ninety years. The pioneer understanding of the verse is that the removal of the resistance of paganism in 508, began a thirty-year process that led to the setting up of the papacy as the fifth kingdom of Bible prophecy in 538, who then reigned as the fifth kingdom of Bible prophecy until the twelve hundred and sixty years concluded in 1798. The thirty years from 508 until 538 is also represented by Paul as a “falling away first,” in 2 Thessalonians.
Mmeghe ikpeazụ nke na-emepụta usoro ule nke nzọụkwụ atọ, dịka e si nọchite ya n’amaokwu nke iri site n’okwu ndị a, “a ga-eme ka ha dị ọcha, mee ka ha dị ọcha dịka ọcha, ma nwalee ha,” jikọtara ya na afọ puku abụọ na narị itoolu. Nghọta ndị ọsụ ụzọ nwere banyere amaokwu ahụ bụ na mwepụ nke mgbochi nke ikpere arụsị na 508 malitere usoro afọ iri atọ nke dugara n’ịtọlite ọchịchị papacy dịka alaeze nke ise nke amụma Akwụkwọ Nsọ na 538; onye ahụ wee chịa dịka alaeze nke ise nke amụma Akwụkwọ Nsọ ruo mgbe afọ puku otu na narị abụọ na iri isii gwụchara na 1798. Afọ iri atọ ahụ sitere na 508 ruo 538 ka Pọl kọwakwara dịka “ndapụ n’ezi okwukwe buru ụzọ bịa,” n’akwụkwọ 2 Ndị Tesalonaịka.
In 2 Thessalonians the subject is the relationship between pagan Rome and papal Rome, the fourth and fifth kingdoms of prophecy respectively. It is in this chapter of Thessalonians that William Miller discovered that the “daily” in the book of Daniel represented pagan Rome, and Miller further discovered that the “daily” in Daniel was always presented in connection with the abomination or the transgression of desolation. The abomination and transgression of desolation in the book of Daniel represent what John identifies in the book of Revelation as the image of the beast and the mark of the beast, respectively.
N’ime 2 Ndị Tesalonaịka, isiokwu a na-atụle bụ mmekọrịta dị n’etiti Rom ndị ọgọ mmụọ na Rom papal, bụ́ alaeze nke anọ na nke ise n’amụma, n’usoro ha. Ọ bụ n’isi a nke Ndị Tesalonaịka ka William Miller chọpụtara na “ihe a na-eme kwa ụbọchị” n’akwụkwọ Daniel nọchiri anya Rom ndị ọgọ mmụọ, Miller wee chọpụtakwa na “ihe a na-eme kwa ụbọchị” n’akwụkwọ Daniel na-adị mgbe niile n’ejikọtara ya na ihe arụ ma ọ bụ njehie nke mbibi. Ihe arụ na njehie nke mbibi n’akwụkwọ Daniel nọchiri anya ihe Jọn kpọrọ n’akwụkwọ Mkpughe oyiyi nke anụ ọhịa na akara nke anụ ọhịa, n’usoro ha.
William Miller based most, if not all, of his prophetic applications upon his identification of two desolating powers, represented as the “daily” (pagan Rome), and the second desolating power, which is expressed two ways, as the transgression of desolation (the combination of church and state), in the Revelation—as the image of beast (the papal prophetic structure), and the abomination of desolation (the worship of the sun) in Revelation—as the mark of the beast. The understanding derived by Miller from Paul’s presentation in 2 Thessalonians was a primary foundational understanding of Miller, who is the symbol of the foundations of Adventism. Paul claims that those who do not love the truth represented in chapter two of 2 Thessalonians are those who receive strong delusion.
William Miller dabeere ọtụtụ, ma ọ bụrụ na ọ bụghị ha niile, n’ime itinye-amụma ya n’elu njirimara o nyere ike mbibi abụọ, nke a nọchiri anya ha dịka “nke kwa ụbọchị” (Rome ndị ọgọ mmụọ), na ike mbibi nke abụọ ahụ, nke e gosipụtara n’ụzọ abụọ, dịka mmehie nke mbibi (ngwakọta nke ụka na ọchịchị), n’Akwụkwọ Mkpughe—dịka oyiyi nke anụ ọhịa (usoro amụma nke papacy), na arụ nke mbibi (ofufe anyanwụ) nke, n’Akwụkwọ Mkpughe, bụ akara nke anụ ọhịa. Nghọta Miller nwetara site n’otú Pọl siri kọwaa ya na 2 Ndị Tesalonaịka bụ nghọta isi mmalite dị oke mkpa nke Miller, onye bụ akara nke ntọala Adventism. Pọl na-ekwusi ike na ndị ahụ na-adịghị ahụ eziokwu n’anya, dị ka e sere ya n’isi nke abụọ nke 2 Ndị Tesalonaịka, bụ ndị ahụ na-anata aghụghọ siri ike.
In Daniel’s three verses (Daniel 12:9–11) the symbolic understanding in the latter days cannot include the application of time, for as of October 22, 1844; the application of prophetic time is no longer valid. The 9/11 verses represent two distinct periods of thirty years and twelve hundred and sixty years. The numbers forty and the number twelve hundred and sixty are both symbols of a prophetic wilderness, and are prophetically interchangeable. Therefore, twelve hundred and sixty can be understood as forty, and forty is the tithe of four hundred. The 9/11 verses symbolize the number of the everlasting covenant, as represented by four hundred (Abraham) in connection with thirty (Paul). The ‘wilderness’ represented by ‘twelve hundred and sixty’ aligns with a ‘wilderness of ‘forty’, and four, is a tithe of four hundred. Thirty is thirty. Four hundred and thirty is produced by the number four hundred added to the number thirty, which in Ezekiel chapter four is represented as three hundred and ninety added to the number forty.
N’amaokwu atọ Daniel (Daniel 12:9–11), nghọta ihe nnọchianya n’ụbọchị ikpeazụ apụghị ịgụnye itinye oge n’ọrụ, n’ihi na kemgbe Ọktoba 22, 1844; itinye oge amụma n’ọrụ adịkwaghị irè. Amaokwu 9/11 ahụ na-anọchi anya oge abụọ dị iche iche nke afọ iri atọ na afọ otu puku narị abụọ na iri isii. Nọmba iri anọ na nọmba otu puku narị abụọ na iri isii bụ ha abụọ ihe nnọchianya nke ọzara amụma, ma n’amụma a pụrụ iji ha dochie ibe ha. Ya mere, a pụrụ ịghọta otu puku narị abụọ na iri isii dị ka iri anọ, ma iri anọ bụ otu ụzọ n’ụzọ iri nke narị anọ. Amaokwu 9/11 ahụ na-anọchi anya nọmba ọgbụgba ndụ ebighị ebi, dịka e si anọchi ya anya site na narị anọ (Abraham) n’ihe metụtara iri atọ (Paul). “Ọzara” nke “otu puku narị abụọ na iri isii” na-anọchi anya kwekọrọ na “ọzara” nke “iri anọ”, ma anọ, bụ otu ụzọ n’ụzọ iri nke narị anọ. Iri atọ bụ iri atọ. A na-enweta narị anọ na iri atọ site n’itinye nọmba narị anọ na nọmba iri atọ, nke n’isi nke anọ nke Ezikiel a na-anọchi anya ya dịka narị atọ na iri itoolu tinyere nọmba iri anọ.
The 9/11 verses in chapter twelve represent the middle of three prophetic periods in the chapter, and they are a symbol of the everlasting covenant that is unsealed in the latter days. The unsealing of the meaning of four hundred and thirty in the latter days is brought about in chapter four of Ezekiel.
Amaokwu 9/11 ndị dị n’isi nke iri na abụọ na-anọchi anya etiti oge amụma atọ dị n’isi ahụ, ha bụkwa akara nke ọgbụgba ndụ ebighị ebi nke a na-ekpughe n’ụbọchị ikpeazụ. Ikpughe ihe pụtara narị anọ na iri atọ n’ụbọchị ikpeazụ ka a na-eweta n’isi nke anọ nke Ezikiel.
The Lion of the tribe of Judah is now unsealing the final warning message to those who have by faith entered into the Most Holy Place with Ezekiel, John, Daniel and Isaiah. That truth is opened up in conjunction with the lifting up of those represented not only as the outcasts of Israel, but as the ensign of the one hundred and forty-four thousand. That truth is set within the context of the covenant represented by Abraham’s four hundred years in conjunction with the covenant represented by Paul’s thirty years. That truth is set forth in Daniel twelve’s 9/11 verses, that represent the middle of three symbolic periods, which were correctly understood by the Millerites. The middle 9/11 truth that is being unsealed in Daniel twelve is represented in Ezekiel’s three hundred and ninety days and forty days. Those days are opened up to Ezekiel in the thirtieth year of the seventeenth Jubilee cycle, and Ezekiel, as a priest represents the priesthood of the one hundred and forty-four thousand who are in the middle test, of three tests.
Ọdụm nke ebo Juda ugbu a na-emeghe akara nke ozi ịdọ aka ná ntị ikpeazụ nye ndị ahụ bụ ndị, site n’okwukwe, batara n’Ebe Kachasị Nsọ ọnụ na Ezikiel, Jọn, Daniel na Aịzaya. A na-ekpughe eziokwu ahụ n’otu njikọ ya na ibuli elu nke ndị a na-anọchi anya ha ọ bụghị naanị dịka ndị a chụpụrụ n’Izrel, kama kwa dịka ọkọlọtọ nke otu narị puku iri anọ na anọ ahụ. A na-etinye eziokwu ahụ n’ime usoro ọgbụgba ndụ nke afọ narị anọ Abraham nọchiri anya ya, n’otu njikọ ya na ọgbụgba ndụ nke afọ iri atọ Pọl nọchiri anya ya. A na-egosipụta eziokwu ahụ n’amaokwu 9/11 nke Daniel isi nke iri na abụọ, nke na-anọchi anya etiti oge atọ ihe nnọchianya ha dị, ndị Millerites ghọtara nke ọma. Eziokwu etiti 9/11 a na-emeghe akara ya na Daniel isi nke iri na abụọ ka a na-anọchi anya ya n’ime ụbọchị narị atọ na iri itoolu na ụbọchị iri anọ nke Ezikiel. A na-ekpughe ụbọchị ndị ahụ nye Ezikiel n’afọ nke iri atọ nke okirikiri Jubili nke iri na asaa, Ezikielkwa, dịka onye nchụàjà, na-anọchi anya ọkwa nchụàjà nke otu narị puku iri anọ na anọ ahụ, ndị nọ n’ule etiti, n’etiti ule atọ.
Ezekiel, is marked within the temple test on the “fifth day” of the “fourth month,” which in Millerite history marked the very middle (“midway”) of the seventh-months that began at the first disappointment on April 19, 1844, and ended on October 22 of the same year.
Ezikiel, ka e ji akara n’ime ule nke ụlọ nsọ ahụ n’“ụbọchị nke ise” nke “ọnwa nke anọ,” nke n’akụkọ ihe mere eme nke ndị Millerite gosiri kpọmkwem etiti (“n’etiti ụzọ”) nke ọnwa nke asaa ahụ nke malitere na mmechuihu mbụ na Eprel 19, 1844, ma kwụsị na Ọktoba 22 nke otu afọ ahụ.
“In the summer of 1844, midway between the time when it had been first thought that the 2300 days would end, and the autumn of the same year, to which it was afterward found that they extended, the message was proclaimed in the very words of Scripture: ‘Behold, the Bridegroom cometh!’” The Great Controversy, 398.
“N’oge ọkọchị nke afọ 1844, n’etiti oge a chere na mbụ na ụbọchị 2300 ahụ ga-agwụ, na mgbụsịakwụkwọ nke otu afọ ahụ, nke e mechara chọpụta na ha ruru, a kpọsara ozi ahụ n’okwu ndị ahụ dị nnọọ ka Akwụkwọ Nsọ siri kwuo: ‘Lee, Onye-alụ Nwunye na-abịa!’” The Great Controversy, 398.
July 21, 1844 was midway in the seven sacred months, and on that date Samuel Snow was at the Boston Tabernacle presenting his message of the Midnight Cry. There, for the first time in a public presentation he “proclaimed in the very words of Scripture: ‘Behold, the Bridegroom cometh!’” We are now symbolically standing with Ezekiel in the Boston Tabernacle, shortly before the lifting up of the messengers of the midnight cry go forth like a tidal wave. The prophetic process of lifting up the ensign is represented in the prophetic line of Islam in Revelation chapter nine. Ezekiel chapter four provides the second witness and the conclusion of that prophecy of three hundred and ninety-one years and fifteen days, and he does so in chapter four.
N’ụbọchị Julaị 21, 1844, a nọ n’etiti ọnwa asaa dị nsọ ahụ, ma n’ụbọchị ahụ Samuel Snow nọ na Boston Tabernacle na-ewebata ozi ya nke Mkpu Etiti Abalị. N’ebe ahụ, maka oge mbụ n’ịkọwa n’ihu ọha, ọ “kwusara ya n’otu okwu ahụ Akwụkwọ Nsọ ji sị: ‘Lee, Nwoke Na-alụ Nwanyị na-abịa!’” Ugbu a, n’ụzọ ihe nnọchianya, anyị na Ezikiel guzo na Boston Tabernacle, ntakịrị oge tupu ibuli ndị ozi nke mkpu etiti abalị elu agaa n’ihu dịka ebili mmiri ukwu. Usoro amụma nke ibuli ọkọlọtọ ahụ elu ka e sere n’akara n’ahịrị amụma nke Alakụba n’Akpughe isi nke itoolu. Ezikiel isi nke anọ na-enye onye-àmà nke abụọ na mmechi nke amụma ahụ nke narị afọ atọ na iri itoolu na otu na ụbọchị iri na ise, ọ na-emekwa nke a n’isi nke anọ.
We will continue these things in the next article.
Anyi ga-aga n’ihu n’ihe ndị a n’isiokwu na-esonụ.