There are many amazing and important prophetic lines and truths in the book of Ezekiel. Of the biblical illustrations of prophets within the temple, Ezekiel is the one above all others that identifies the wheels within the wheels. Those wheels, according to Sister White represent the complex interplay of human activity illustrating the sequence of events in the time of the latter rain. Those events are represented by the prophet when he became part of the prophecy in an acted-out parable, such as when Ezekiel lies on his left and then right side in chapter four’s illustration of the siege of Jerusalem. There are also thirteen specific dates that outline Ezekiel’s history, and in so doing provide the waymarks of the latter rain period, when the one hundred and forty-four thousand are sealed. There are truths conveyed not only through dates, but also by numbers such as seventeen, nineteen, twenty-five, seventy, forty, three hundred and ninety and of course, thirty. Another number that is perhaps the most important number in the book of Ezekiel is the number one hundred and fifty. Yet the number one hundred and fifty is not found in the book of Ezekiel. Still, line upon line—it is there.

E nwere ọtụtụ ahịrị amụma na eziokwu dị ịtụnanya ma dịkwa mkpa n’akwụkwọ Ezekiel. N’ime ihe atụ nile nke Akwụkwọ Nsọ banyere ndị amụma nọ n’ime ụlọ nsọ, Ezekiel bụ onye, karịa ndị ọzọ niile, na-akọwapụta ụkwụ ígwè ndị ahụ dị n’ime ụkwụ ígwè. Ụkwụ ígwè ndị ahụ, dị ka Nwanneanyị White si kwuo, na-anọchite anya mgbagwoju anya nke imekọrịta ọrụ mmadụ, nke na-egosi usoro ihe omume dị n’oge mmiri ozuzo ikpeazụ. Ihe omume ndị ahụ ka onye amụma nọchiri anya mgbe ọ ghọrọ akụkụ nke amụma ahụ n’ime ilu e mere n’omume, dịka mgbe Ezekiel dinara n’akụkụ ekpe ya, ma mesịa n’akụkụ aka nri ya, n’ihe atụ nke isi nke anọ gbasara nnọchibido Jerusalem. E nwekwara ụbọchị iri na atọ pụrụ iche nke na-akọwapụta akụkọ ihe mere eme Ezekiel, ma n’ime ime otú ahụ na-enye akara-ụzọ nke oge mmiri ozuzo ikpeazụ, mgbe a na-akara otu narị na puku iri anọ na anọ akara. E nwere eziokwu ndị a na-ebuga ọ bụghị naanị site n’ụbọchị, kama sitekwa n’ọnụ ọgụgụ dịka iri na asaa, iri na itoolu, iri abụọ na ise, iri asaa, iri anọ, narị atọ na iri itoolu, na n’ezie, iri atọ. Ọnụ ọgụgụ ọzọ nke, ikekwe, bụ nke kachasị mkpa n’akwụkwọ Ezekiel bụ ọnụọgụ otu narị na iri ise. Ma otu ọ dị, ọnụọgụ otu narị na iri ise adịghị ahụ n’akwụkwọ Ezekiel. N’agbanyeghị nke ahụ, ahịrị n’elu ahịrị—ọ dị ebe ahụ.

The number one hundred and fifty is prophetically embedded within the line of the siege, and the siege is a distinct prophetic line; or if you will, the siege is a wheel. A prophetic line of history will always possess an alpha and omega, and in so doing the characteristics of alpha and omega must be represented at the beginning and end of the line, or it isn’t a line. The alpha event of the siege was the death of Ezekiel’s wife and the end of the siege was the death of the bride of Christ, as represented by the destruction of Jerusalem.

Ọnụọgụgụ otu narị na iri ise ka etinyere n’amụma n’ime akara nke nnọchibido ahụ, ma nnọchibido ahụ bụ akara amụma pụrụ iche; ma ọ bụ, ọ bụrụ na ị chọrọ, nnọchibido ahụ bụ otu wiil. Akara amụma nke akụkọ ihe mere eme ga-enwe mgbe niile alpha na omega, ma n’ịdị otu a, àgwà nke alpha na omega aghaghị igosipụta n’mmalite na n’ọgwụgwụ akara ahụ, ma ọ bụghị ya, ọ bụghị akara. Ihe omume alpha nke nnọchibido ahụ bụ ọnwụ nwunye Ezekiel, ma njedebe nke nnọchibido ahụ bụ ọnwụ nwunye Kraịst, dịka e sere ya onyinyo n’ime mbibi Jerusalem.

And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. He that overcometh shall inherit all things; and I will be his God, and he shall be my son. But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will show thee the bride, the Lamb’s wife. Revelation 21:2–9.

Mụ onwe m, Jọn, hụkwara obodo nsọ ahụ, bụ́ Jerusalem ọhụrụ, ka ọ na-esi n’aka Chineke si n’eluigwe arịdata, a kwadebere ya dịka nwunye a chọrọ mma nye di ya. M wee nụ nnukwu olu sitere n’eluigwe na-asị, Lee, ụlọikwuu Chineke dị n’etiti mmadụ, ọ ga-ebikwa n’etiti ha, ha ga-abụkwa ndị nke ya, Chineke n’onwe ya ga-anọnyere ha, bụrụkwa Chineke ha. Chineke ga-ehichapụkwa anya mmiri niile n’anya ha; ọnwụ agaghị adịkwa ọzọ, mwute agaghị adịkwa, ma ọ bụ ịkwa ákwá, ma ọ bụ ihe mgbu agaghị adịkwa ọzọ: n’ihi na ihe mbụ ndị ahụ agabigawo. Onye ahụ nke nọ ọdụ n’ocheeze wee sị, Lee, ana m eme ka ihe niile bụrụ ọhụụ. O wee sị m, Dee: n’ihi na okwu ndị a bụ eziokwu na ndị kwesịrị ntụkwasị obi. O wee sị m, O mezuwo. Abụ m Alfa na Omega, mmalite na ọgwụgwụ. Onye akpịrị na-akpọ nkụ ka m ga-enye n’efu mmiri sitere n’isi iyi nke mmiri nke ndụ. Onye na-emeri emeri ga-eketa ihe niile; m ga-abụkwa Chineke ya, ọ ga-abụkwa nwa m. Ma ndị ụjọ, na ndị na-ekweghị ekwe, na ndị arụ, na ndị na-egbu mmadụ, na ndị na-akwa iko, na ndị dibịa afa, na ndị na-ekpere arụsị, na ndị ụgha niile, òkè ha ga-adị n’ime ọdọ ahụ nke ọkụ na sọlfọ na-ere: nke a bụ ọnwụ nke abụọ. Otu n’ime ndị mmụọ ozi asaa ahụ ndị nwere efere asaa juputara n’ime ọrịa otiti asaa ikpeazụ wee bịakwute m, gwa m okwu, sị, Bịa ebe a, ka m gosi gị nwunye ahụ, bụ́ nwunye Nwa Atụrụ ahụ. Mkpughe 21:2–9.

Ezekiel’s wife dies at the outset of the siege, and she is there identified as the “desire of” Ezekiel’s “eyes,” and in the destruction of Jerusalem set forth in the same chapter, Jerusalem is identified as “the desire” of Israel’s “eyes.”

Nwunye Ezikiel nwụrụ n’mbido nnọchibido ahụ, a kọwakwara ya ebe ahụ dị ka “ihe ọchịchọ” nke “anya” Ezikiel; ma n’mbibi Jerusalem e gosipụtara n’otu isiakwụkwọ ahụ, a kọwara Jerusalem dị ka “ihe ọchịchọ” nke “anya” Izrel.

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, … Also the word of the Lord came unto me, saying, Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded. And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so?

Ọzọkwa, n’afọ nke itoolu, n’ọnwa nke iri, n’ụbọchị nke iri nke ọnwa, okwu nke Onyenwe anyị bịakwutere m, sị, … Ọzọkwa, okwu nke Onyenwe anyị bịakwutere m, sị, Nwa nke mmadụ, lee, ana m anapụ gị ihe anya gị na-achọsi ike site n’ihe otiti; ma ị gaghị eru uju ma ọ bụ bee akwa, anya mmiri gị agaghịkwa asọpụta. Jide onwe gị ka ị ghara iti mkpu; emela iru uju maka ndị nwụrụ anwụ; kee ihe mkpuchi isi gị n’isi gị, yikwasịkwa akpụkpọ ụkwụ gị n’ụkwụ gị, ekpuchila egbugbere ọnụ gị, erikwala achịcha ndị mmadụ. Ya mere, agwara m ndị mmadụ okwu ahụ n’ụtụtụ; ma n’anyasị nwunye m nwụrụ; emekwara m n’ụtụtụ dịka e nyere m iwu. Ndị mmadụ wee sị m, Ị̀ gaghị agwa anyị ihe ihe ndị a pụtara nye anyị, ebe ị na-eme otu a?

Then I answered them, The word of the Lord came unto me, saying, Speak unto the house of Israel, Thus saith the Lord God; Behold, I will profane my sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword. And ye shall do as I have done: ye shall not cover your lips, nor eat the bread of men. And your tires shall be upon your heads, and your shoes upon your feet: ye shall not mourn nor weep; but ye shall pine away for your iniquities, and mourn one toward another.

Mgbe ahụ, azara m ha, si, Okwu nke Onyenwe anyị bịakwutere m, na-asị, Gwa ụlọ Izrel, Otu a ka Onye-nwe Chineke kwuru: Lee, M ga-emetọ ebe nsọ m, ịma mma nke ike unu, ọchịchọ nke anya unu, na nke mkpụrụ obi unu na-enwe ọmịiko n’ebe ọ nọ; ụmụ unu ndị ikom na ụmụ unu ndị inyom unu hapụrụ ga-ada site n mma agha. Unu ga-emekwa dịka m mere: unu agaghị ekpuchi egbugbere ọnụ unu, unu agaghị eri achịcha ndị mmadụ. Ihe mkpuchi isi unu ga-adị n’isi unu, akpụkpọ ụkwụ unu ga-adịkwa n’ụkwụ unu: unu agaghị eru uju ma ọ bụ kwaa ákwá; kama, unu ga-ala n’iyi n’ime ajọ omume unu, ma kwaa arịrị n’ebe ibe unu nọ.

Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Also, thou son of man, shall it not be in the day when I take from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds, their sons and their daughters, That he that escapeth in that day shall come unto thee, to cause thee to hear it with thine ears? In that day shall thy mouth be opened to him which is escaped, and thou shalt speak, and be no more dumb: and thou shalt be a sign unto them; and they shall know that I am the Lord. Ezekiel 24:1, 15–27.

Ya mere, Ịzikiel ga-abụrịrị unu ihe ịrịba-ama: dị ka ihe niile ọ meworo, otu a ka unu ga-eme: ma mgbe nke a bịara, unu ga-amata na abụ m Onyenwe anyị Chineke. Ọzọkwa, gị, nwa nke mmadụ, ọ̀ gaghị abụ n’ụbọchị ahụ mgbe m wepụrụ n’aka ha ike ha, ọṅụ nke ebube ha, ọchịchọ nke anya ha, na ihe ahụ nke ha na-etinye obi ha n’ime ya, ụmụ ha ndị ikom na ụmụ ha ndị inyom, na onye ahụ nke gbanarịrị n’ụbọchị ahụ ga-abịakwute gị, ime ka i jiri ntị gị nụ ya? N’ụbọchị ahụ ka a ga-emeghe ọnụ gị nye onye ahụ nke gbanarịrị, ị ga-ekwukwa, ma ị gaghị adịkwa ogbi ọzọ: ị ga-abụkwa ha ihe ịrịba-ama; ha ga-amatakwa na abụ m Jehova. Ịzikiel 24:1, 15–27.

The siege’s alpha is the death of Ezekiel’s desire, and the omega is the death of Israel’s desire.

Alfa nke nnọchibido ahụ bụ ọnwụ nke ihe Ezikiel na-achọsi ike, ma omega ya bụ ọnwụ nke ihe Izrel na-achọsi ike.

Hearing, but Not Hearing

Ịnụ, Ma Ọ Bụghị Ịnụ

There are five times the elders or the people are portrayed in some fashion as listening to Ezekiel. In Ezekiel 8:1, the elders of Judah sit before him. In Ezekiel 14:1 the elders come and sit before him. In Ezekiel 20:1 the elders of Israel come to inquire of the Lord. In Ezekiel 37:18, God tells Ezekiel: “When the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these?” In chapter twenty-four the people directly ask: “Wilt thou not tell us what these things are to us, that thou doest so?” In each of the five instances the elders or people are in a Laodicean condition.

E nwere ugboro ise e si n’ụzọ ụfọdụ gosi ndị okenye ma ọ bụ ndị mmadụ dịka ndị na-ege Ezikiel ntị. N’Ezikiel 8:1, ndị okenye Juda nọdụrụ n’ihu ya. N’Ezikiel 14:1 ndị okenye bịara wee nọdụ n’ihu ya. N’Ezikiel 20:1 ndị okenye Izrel bịara ịjụ ase n’aka Onyenwe anyị. N’Ezikiel 37:18, Chineke gwara Ezikiel, sị: “Mgbe ụmụ nke ndị gị ga-agwa gị okwu, sị, Ị gaghị egosi anyị ihe ndị a pụtara?” N’isi nke iri abụọ na anọ ndị mmadụ jụrụ kpọmkwem, sị: “Ị gaghị agwa anyị ihe ihe ndị a bụ nye anyị, nke mere i ji eme otú a?” N’otu n’otu n’ime ugboro ise ndị a, ndị okenye ma ọ bụ ndị mmadụ nọ n’ọnọdụ Laodisia.

And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

Ọ si, Gaa, gwa ndị a, Sịnụ, Nụnụ n’ezie, ma unu aghọtakwala; hụhụnụ n’ezie, ma unu aghọtala. Mee ka obi ndị a ba abụba, mee ka ntị ha dị arọ, mechiekwa anya ha; ka ha ghara iji anya ha hụ, ma jiri ntị ha nụ, ma jiri obi ha ghọta, ma chegharịa, ka a gwọọkwa ha. Aịsaịa 6:9, 10.

The five representations of the people hearing but not hearing, and the five representations of the people seeing, but not seeing align with the five steps of those who refuse to see and hear in Isaiah’s testimony.

Ihe nnọchianya ise nke ndị mmadụ na-anụ ma ha anaghị anụ, na ihe nnọchianya ise nke ndị mmadụ na-ahụ ma ha anaghị ahụ, kwekọrọ na nzọụkwụ ise nke ndị jụrụ ịhụ na ịnụ n’ihe-ama Isaiah.

But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:13.

Ma okwu nke Onyenwe anyị ghọrọụrụ ha iwu n’elu iwu, iwu n’elu iwu; ahịrị n’elu ahịrị, ahịrị n’elu ahịrị; ntakịrị n’ebe a, ntakịrị n’ebe ahụ; ka ha wee jee, daa azụ, bụrụ ndị a gbajiri agbaji, bụrụkwa ndị e jidere n’ọnyà, ma kpọrọ ha n’agha. Aịzaya 28:13.

And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Isaiah 8:15.

Ọtụtụ n’ime ha ga-asụ ngọngọ, daa, mebie, jide n’ọnya, e wee dọba ha n’agha. Aịsaịa 8:15.

Signs

Ihe-ịrịba-ama

In chapter twenty-four of Ezekiel, the period beginning at the siege and the death of Ezekiel’s wife—the desire of his eyes ends at the death of Jerusalem—the desire of Israel’s eyes. The one-and-a-half-year siege contains the signature of Alpha and Omega, and the period begins and ends with a sign. As in Ezekiel twenty-four, Jesus identifies the sign of the siege in Matthew twenty-four.

N’isi nke iri abụọ na anọ nke Ezekiel, oge ahụ nke malitere na nnọchibido na ọnwụ nwunye Ezekiel—ihe ọchịchọ anya ya—na-agwụ na ọnwụ Jerusalem—ihe ọchịchọ anya Izrel. Nnọchibido ahụ nke otu afọ na ọkara nwere akara njirimara nke Alfa na Omega, oge ahụ kwa na-amalite ma na-agwụ na ihe ịrịba ama. Dị ka ọ dị na Ezekiel isi nke iri abụọ na anọ, Jizọs na-akọwa ihe ịrịba ama nke nnọchibido ahụ na Matiu isi nke iri abụọ na anọ.

“Christ’s words had been spoken in the hearing of a large number of people; but when He was alone, Peter, John, James, and Andrew came to Him as He sat upon the Mount of Olives. ‘Tell us,’ they said, ‘when shall these things be? and what shall be the sign of Thy coming, and of the end of the world?’ Jesus did not answer His disciples by taking up separately the destruction of Jerusalem and the great day of His coming. He mingled the description of these two events. Had He opened to His disciples future events as He beheld them, they would have been unable to endure the sight. In mercy to them He blended the description of the two great crises, leaving the disciples to study out the meaning for themselves. When He referred to the destruction of Jerusalem, His prophetic words reached beyond that event to the final conflagration in that day when the Lord shall rise out of His place to punish the world for their iniquity, when the earth shall disclose her blood, and shall no more cover her slain. This entire discourse was given, not for the disciples only, but for those who should live in the last scenes of this earth’s history.

“A gwara okwu Kraịst n’ọnụ n’ịntị nnukwu ìgwè mmadụ; ma mgbe Ọ nọ naanị Ya, Pita, Jọn, Jemis, na Andru bịakwutere Ya ka Ọ nọ ọdụ n’Ugwu Oliv. Ha sịrị, ‘Gwa anyị, òlee mgbe ihe ndị a ga-adị? gịnịkwa ga-abụ ihe ịrịba ama nke ọbịbịa Gị, na nke ọgwụgwụ ụwa?’ Jisọs azaghị ndị na-eso ụzọ Ya site n’ịtụle iche iche mbibi nke Jerusalem na nnukwu ụbọchị nke ọbịbịa Ya. Ọ jikọtara nkọwa nke ihe omume abụọ ndị a ọnụ. Ọ bụrụ na O mepere ndị na-eso ụzọ Ya ihe ndị ga-eme n’ọdịnihu dịka O si hụ ha, ha agaraghị enwe ike idi anya ahụ. N’ebere Ya n’ebe ha nọ, Ọ gwakọtara nkọwa nke ọdachi ukwu abụọ ahụ, hapụ ndị na-eso ụzọ Ya ka ha nyochaa ihe ọ pụtara n’onwe ha. Mgbe Ọ zoro aka na mbibi nke Jerusalem, okwu amụma Ya rutere karịa ihe omume ahụ ruo n’ọkụ ikpeazụ ahụ n’ụbọchị ahụ mgbe Onyenwe anyị ga-ebili n’ebe Ọ nọ ịta ụwa ahụhụ n’ihi ajọ omume ha, mgbe ụwa ga-ekpughe ọbara ya, ma ọ gakwaghị ekpuchi ndị e gburu n’ime ya. E nyere okwu a dum, ọ bụghị naanị n’ihi ndị na-eso ụzọ ahụ, kama n’ihi ndị ga-adị ndụ n’ime ihe nkiri ikpeazụ nke akụkọ ihe mere eme nke ụwa a.”

“Turning to the disciples, Christ said, ‘Take heed that no man deceive you. For many shall come in My name, saying, I am Christ; and shall deceive many.’ Many false messiahs will appear, claiming to work miracles, and declaring that the time of the deliverance of the Jewish nation has come. These will mislead many. Christ’s words were fulfilled. Between His death and the siege of Jerusalem many false messiahs appeared. But this warning was given also to those who live in this age of the world. The same deceptions practiced prior to the destruction of Jerusalem have been practiced through the ages, and will be practiced again.

Mgbe Ọ tụgharịrị gakwuru ndị na-eso ụzọ Ya, Kraịst sịrị, “Lezienụ anya ka onye ọbụla ghara iduhie unu. N’ihi na ọtụtụ ga-abịa n’aha M, na-asị, Abụ m Kraịst; ha ga-eduhiekwa ọtụtụ mmadụ.” Ọtụtụ ndị mesaịa ụgha ga-apụta, na-ekwu na ha na-arụ ọrụ ebube, ma na-ekwupụtakwa na oge mgbapụta nke mba ndị Juu eruola. Ndị a ga-eduhie ọtụtụ mmadụ. E mezuru okwu Kraịst. N’etiti ọnwụ Ya na mgbachi nke Jerusalem ọtụtụ ndị mesaịa ụgha pụtara. Ma e nyerekwa ịdọ aka ná ntị a ndị bi n’oge a nke ụwa. Otu aghụghọ ahụ e mere tupu mbibi Jerusalem ka emewo ya n’ime ọgbọ niile, a ga-emekwa ya ọzọ.

“‘And ye shall hear of wars and rumors of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet.’ Prior to the destruction of Jerusalem, men wrestled for the supremacy. Emperors were murdered. Those supposed to be standing next the throne were slain. There were wars and rumors of wars. ‘All these things must come to pass,’ said Christ, ‘but the end [of the Jewish nation as a nation] is not yet. For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ Christ said, As the rabbis see these signs, they will declare them to be God’s judgments upon the nations for holding in bondage His chosen people. They will declare that these signs are the token of the advent of the Messiah. Be not deceived; they are the beginning of His judgments. The people have looked to themselves. They have not repented and been converted that I should heal them. The signs that they represent as tokens of their release from bondage are signs of their destruction.” The Desire of Ages, 628.

“‘Unu ga-anụ kwa akụkọ agha na asịrị agha: hụnụ na obi adịghị unu mgbagwoju anya: n’ihi na ihe ndị a niile ga-emezu, ma ọgwụgwụ erubeghị.’ Tupu mbibi Jerusalem, ndị mmadụ lụrụ ọgụ maka ịdị elu n’oche ọchịchị. E gburu ndị eze ukwu. E gbukwara ndị e chere na ha na-eguzo nso n’ocheeze. E nwere agha na asịrị agha. ‘Ihe ndị a niile ga-emezu,’ ka Kraịst kwuru, ‘ma ọgwụgwụ [nke mba ndị Juu dịka mba] erubeghị. N’ihi na mba ga-ebili imegide mba, alaeze imegidekwa alaeze: a ga-enwekwa ụnwụ, na ajọ ọrịa, na ala ọma jijiji, n’ebe dị iche iche. Ihe ndị a niile bụ mmalite nke ihe mgbu.’ Kraịst kwuru, Dị ka ndị rabaị si ahụ ihe ịrịba ama ndị a, ha ga-akpọsa ha dịka ikpe Chineke na-ekpe mba ndị ọzọ n’ihi ijide ndị Ya a họpụtara n’agbụ ohu. Ha ga-ekwupụta na ihe ịrịba ama ndị a bụ akara nke ọbịbịa Mesaịa. Ekwela ka e duhie unu; ha bụ mmalite nke ikpe Ya. Ndị mmadụ eleela onwe ha anya. Ha echegharịghị ma tọghatakwa ka M wee gwọọ ha. Ihe ịrịba ama ndị ahụ ha na-anọchi anya dị ka akara nke ntọhapụ ha n’agbụ ohu bụ ihe ịrịba ama nke mbibi ha.” The Desire of Ages, 628.

The siege of Jerusalem in the year 66, contained the sign of Rome placing its standards in the precinct of the sanctuary. Jesus’ commentary of the events of the period of 66 to 70, aligned the destruction of the year 70 with His Second Coming; and there is a sign associated with His Second Coming.

Mgbachi Jerusalɛm n’afọ 66, nwere ihe ịrịba ama nke Rom na-etinye ọkọlọtọ ha n’ogige ebe nsọ ahụ dị. Nkọwa Jisọs banyere ihe omume ndị dị n’oge afọ 66 ruo 70, jikọtara mbibi nke afọ 70 na Ọbịbịa Ya nke Abụọ; ma e nwekwara ihe ịrịba ama metụtara Ọbịbịa Ya nke Abụọ.

“Soon our eyes were drawn to the East, for a small black cloud had appeared about half as large as a man’s hand, which we all knew was the Sign of the Son of Man.” The Day Star, 1846.

“N’oge adịghị anya, anya anyị dọtara gaa n’Ọwụwa Anyanwụ, n’ihi na obere igwe ojii ojii apụtawo, nke hà ya dị ihe dị ka ọkara nha aka mmadụ, nke anyị niile maara na ọ bụ Ihe Ịrịba Ama nke Nwa nke Mmadụ.” The Day Star, 1846.

The beginning and ending of the history of 66 to 70 AD contain a sign associated with the beginning of the siege and the destruction of the city, that aligns with the alpha and omega sign of the death of the desire of the eyes in 587 BC and 586 BC.

Mmalite na njedebe nke akụkọ ihe mere eme nke AD 66 ruo 70 nwere ihe-ịrịba-ama jikọtara na mmalite nke nnọchibido na mbibi nke obodo ahụ, nke kwekọrọ na ihe-ịrịba-ama alfa na omega nke ọnwụ nke ihe anya na-achọsi ike n’afọ 587 BC na 586 BC.

The history of the one-and-a-half-year siege is a “sign,” for the latter days. The foolish virgins represented in the history of Ezekiel find the counterpart in the history of the wise virgins who saw the sign of the siege in the year 66 and fled to safety. The one-and-a-half-year siege is the sign that manifests two classes of worshippers. One class will understand the sign, the other class, represented as “many” by Isaiah—will not see or hear.

Akụkọ ihe mere eme nke nnọchibido nke otu afọ na ọkara bụ “ihe ịrịba ama” maka ụbọchị ikpeazụ. Ụmụ agbọghọ amaghị ihe, ndị e sere onyinyo ha n’akụkọ ihe mere eme nke Ezikiel, na-achọta ihe kwekọrọ na ha n’akụkọ ihe mere eme nke ụmụ agbọghọ amamihe ndị hụrụ ihe ịrịba ama nke nnọchibido ahụ n’afọ 66 wee gbaga n’ebe nchekwa. Nnọchibido nke otu afọ na ọkara bụ ihe ịrịba ama nke na-eme ka klaasị abụọ nke ndị na-efe ofufe pụta ìhè. Otu klaasị ga-aghọta ihe ịrịba ama ahụ; klaasị nke ọzọ, nke Aịzaya kọwara dịka “ọtụtụ,” agaghị ahụ ma ọ bụ nụ.

Many and Few

Ọtụtụ na Ole na Ole

Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen. Matthew 22:13, 14.

Mgbe ahụ eze gwara ndị odibo ya, Kegide ya aka na ụkwụ, kpọpụnụ ya, tụbakwa ya n’ọchịchịrị nke dị n’èzí; n’ebe ahụ ka ịkwa ákwá na ịta ikikere ezé ga-adị. N’ihi na a kpọrọ ọtụtụ mmadụ, ma ọ bụ naanị mmadụ ole na ole ka a họpụtara. Matiu 22:13, 14.

So the last shall be first, and the first last: for many be called, but few chosen. Matthew 20:16.

Ya mere, ndị ikpeazụ ga-abụ ndị mbụ, ndị mbụ abụkwa ndị ikpeazụ: n’ihi na a kpọrọ ọtụtụ, ma a họrọ ole na ole. Matiu 20:16.

To See and Hear

Ihu na Ịnu

There are five acted out parables in the book of Ezekiel and also five times that Ezekiel spoke to the leaders and people. Those two witnesses identify the five foolish virgins who refuse to ‘see’ and refuse to ‘hear.’ They refuse to see or hear the knowledge that is increased when Jesus, who as the Lion of the tribe of Judah unseals His prophetic Word.

E nwere ilu ise e mere n’omume n’akwụkwọ Ezikiel, ma Ezikiel kwukwara ugboro ise nye ndị ndu na ndị mmadụ. Ndị àmà abụọ ahụ na-akọwapụta ụmụ agbọghọ-amaghị-ama ise ahụ ndị jụrụ “ịhụ” ma jụkwa “ịnụ.” Ha jụrụ ịhụ ma ọ bụ ịnụ ihe ọmụma a na-amụba mgbe Jisọs, onye dịka Ọdụm nke ebo Juda, mepere Akara Okwu amụma Ya.

The World will See and Hear

Ụwa Ga-ahụ ma Nụkọta

All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.

Unu niile bi n’ụwa, na ndị niile na-ebi n’elu ụwa, lezienụ anya, mgbe O weliri ọkọlọtọ n’elu ugwu; ma mgbe Ọ fụrụ opi, nụnụ ya. Aịzaya 18:3.

And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness. Isaiah 29:18.

N’ụbọchị ahụ, ndị ntị chiri ga-anụ okwu nile nke akwụkwọ ahụ, anya ndị ìsì ga-esikwa n’ọchịchịrị na n’ìhè-gbajiri agbaji hụ ụzọ. Aịzaya 29:18.

My Foolish & Sottish People have no Knowledge

Ndị M m Ìsì na Ndị Nzuzu enweghị Ihe Ọmụma

How long shall I see the standard, and hear the sound of the trumpet? For my people is foolish, they have not known me; they are sottish children, and they have none understanding: they are wise to do evil, but to do good they have no knowledge. Jeremiah 4:21, 22.

Ruo olee mgbe m ga-ahụ ọkọlọtọ ahụ, ma nụ ụda opi ahụ? N’ihi na ndị m bụ ndị nzuzu, ha amatabeghị m; ha bụ ụmụaka na-enweghị uche, ha enweghịkwa nghọta ọ bụla: ha maara ihe n’ime ime ihe ọjọọ, ma ime ezi ihe ha enweghị amamihe banyere ya. Jeremiah 4:21, 22.

Declare this in the house of Jacob, and publish it in Judah, saying, Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not. Jeremiah 5:20, 21.

Kpọsaanụ ihe a n’ụlọ Jekọb, kpọsakwa ya n’ime Juda, sị, Nụrụnụ ugbu a nke a, unu ndị mmadụ nzuzu, ndị na-enweghị nghọta; ndị nwere anya ma ha adịghị ahụ ụzọ; ndị nwere ntị ma ha adịghị anụ ihe. Jeremiah 5:20, 21.

A Rebellious House

Ụlọ Nnupụisi

The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.

Okwu Onyenwe anyị bịakwutere m ọzọ, sị, Nwa nke mmadụ, i bi n’etiti ụlọ nnupụisi, ndị nwere anya ịhụ ma ha anaghị ahụ; ha nwere ntị ịnụ ma ha anaghị anụ: n’ihi na ha bụ ụlọ nnupụisi. Ezikiel 12:1, 2.

Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.

Ya mere, ana m agwa ha okwu n’ilu; n’ihi na, n’agbanyeghị na ha na-ahụ, ha adịghị ahụ ụzọ n’ezie; ma n’agbanyeghị na ha na-anụ, ha adịghị anụ nke ọma, ma ọ bụkwa ghọta. Ma amụma Esaias mezuru n’ime ha, nke na-asị, N’ịnụ unu ga-anụ, ma unu agaghị aghọta; ma n’ịhụ unu ga-ahụ, ma unu agaghị amata: N’ihi na obi ndị a aghọwo nke siri ike, ntị ha adịkwaghị ike ịnụ ihe, anya ha kwa ka ha mechiri; ka o wee ghara ịbụ na mgbe ọbụla ha ga-eji anya ha hụ, ma jiri ntị ha nụ, ma jiri obi ha ghọta, ma tụgharịa, ka M wee gwọọ ha.

But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:13–17.

Ma ngọziri agọzi ka anya unu dị, n’ihi na ha na-ahụ; na ntị unu, n’ihi na ha na-anụ. N’ihi na n’ezie asị m unu, na ọtụtụ ndị amụma na ndị ezi omume chọsiri ike ịhụ ihe ndị a unu na-ahụ, ma ha ahụghị ha; na ịnụ ihe ndị a unu na-anụ, ma ha anụghị ha. Matiu 13:13–17.

The Old Paths

Ụzọ Ochie

Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

Otú a ka Onyenwe anyị kwuru, Guzonu n’ụzọ dị iche iche, hụkwa, jụkwa ajụjụ banyere ụzọ ochie ahụ, ebe ụzọ ọma ahụ dị, gagidekwa n’ime ya, unu ga-ahụkwa izu ike nye mkpụrụ obi unu. Ma ha sịrị, Anyị agaghị agagharị n’ime ya. Ọzọkwa, etinyere m ndị nche n’elu unu, na-asị, Nụrụ ụda opi ahụ. Ma ha sịrị, Anyị agaghị anụ. Jeremiah 6:16, 17.

The Message of 1840–1844

Ozi nke 1840–1844

“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

“A ghaghị ime ka ozi niile e nyere site n’afọ 1840–1844 bụrụ ndị dị ike ugbu a, n’ihi na e nwere ọtụtụ mmadụ ndị tufuru nghọta ha. Ozi ndị a ga-erurịrị ụka niile.

“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

“Kraịst sịrị, ‘Ngọzi dịrị anya unu, n’ihi na ha na-ahụ; na ntị unu, n’ihi na ha na-anụ. N’ihi na n’eziokwu asị m unu, na ọtụtụ ndị amụma na ndị ezi omume achọwo ịhụ ihe ndị unu na-ahụ, ma ha ahụghị ha; na ịnụ ihe ndị unu na-anụ, ma ha anụghị ha’ [Matthew 13:16, 17]. Ngọzi dịrị anya ndị ahụ hụrụ ihe ndị ahụ e hụrụ n’afọ 1843 na 1844.”

“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

“E nyere ozi ahụ. Ọ gaghịkwa adịkwa oge ọ bụla e ga-egbu n’ịkwughachi ozi ahụ, n’ihi na ihe ịrịba ama nke oge ndị a na-emezu; a ghaghị imecha ọrụ mmechi ahụ. A ga-arụ nnukwu ọrụ n’oge dị mkpirikpi. N’oge na-adịghị anya, a ga-enye ozi site n’ịchịkọta Chineke nke ga-ebili bụrụ oké mkpu. Mgbe ahụ Daniel ga-eguzo n’òkè ya, ka o nye àmà ya.” Manuscript Releases, volume 21, 437.

The Sign of the Siege

Ihe Ịrịba Ama nke Nnọchibido

There is five times in the book of Ezekiel where he ‘acted out’ a parable that the people refused to see, and also five times he ‘spoke’ with those people, who refused to hear. The two witnesses of the acted parable and the speaking were presented to the five foolish virgins. One of the acted parables, located in chapter four represents the “sign” of the siege, that warns of the coming destruction. The message of Ezekiel is the message to Laodicea.

E nwere ugboro ise n’akwụkwọ Ezikiel ebe o “mere n’omume” ilu nke ndị mmadụ jụrụ ịhụ, ma e nwekwara ugboro ise o “kwuru okwu” nye ndị ahụ, ndị jụrụ ịnụ. A kpọrọ ndị akaebe abụọ ahụ—ilu e mere n’omume na okwu a kwuru—n’ihu ụmụ agbọghọ ise ndị nzuzu. Otu n’ime ilu ndị e mere n’omume ahụ, nke dị n’isi nke anọ, na-anọchi anya “ihe ịrịba ama” nke nnọchibido, nke na-adọ aka ná ntị banyere mbibi na-abịa. Ozi Ezikiel bụ ozi a na-ezigara Laodisia.

The “sign” given for Laodicea is the ‘sign of the siege’, and the siege of the latter days is represented by several witnesses. The only sign given to the Jews of Christ’s day was the sign of Jonah, who represents an acted-out parable of three days in the belly of a whale.

“Ihe ịrịba ama” e nyere Laodisia bụ “ihe ịrịba ama nke nnọchibido,” a na-anọchi nnọchibido nke ụbọchị ikpeazụ anya site n’aka ọtụtụ ndị àmà. Naanị ihe ịrịba ama e nyere ndị Juu nke ụbọchị Kraịst bụ ihe ịrịba ama nke Jona, onye na-anọchi anya ilu e mere n’omume banyere ụbọchị atọ n’ime afo nnukwu azụ.

Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. Matthew 12:38–40.

Mgbe ahụ ụfọdụ n’ime ndị odeakwụkwọ na ndị Farisii zara ya, sị, Onye Ozizi, anyị chọrọ ịhụ ihe ịrịba ama n’aka gị. Ma ọ zara, sị ha, Ọgbọ ọjọọ na nke na-akwa iko na-achọ ihe ịrịba ama; ma ọ dịghị ihe ịrịba ama a ga-enye ya, ma e wezụga ihe ịrịba ama nke Jona onye amụma: N’ihi na dị ka Jona nọ ụbọchị atọ na abalị atọ n’afọ nnukwu azụ ahụ; otu a ka Nwa nke mmadụ ga-adị ụbọchị atọ na abalị atọ n’ime obi ụwa. Matiu 12:38–40.

The Sign of Jonah

Ihe Ịrịba Ama nke Jona

The sign of Jonah was an acted-out parable of a resurrection from death. John represents the same truth, for he was cast into a boiling pot of oil, and came out alive. Daniel in the lion’s den and the three worthies in the furnace of Nebuchadnezzar represent a resurrection from death. All represent the one hundred and forty-four thousand who are resurrected in Revelation chapter eleven.

Ihe ịrịba ama Jona bụ ilu e mere n’omume, nke na-anọchi anya mbilite n’ọnwụ sitere n’ọnwụ. Jọn na-anọchi anya otu eziokwu ahụ, n’ihi na a tụbara ya n’ite mmanụ na-esi ọkụ, ma o si n’ime ya pụta ndụ. Daniel n’olulu ọdụm na ndị ezi omume atọ n’ọkụ Nebukadneza na-anọchi anya mbilite n’ọnwụ sitere n’ọnwụ. Ha niile na-anọchi anya otu narị puku iri anọ na anọ ahụ ndị a kpọlitere n’ọnwụ n’Akwụkwọ Mkpughe isi nke iri na otu.

“The thoughts of the Saviour now returned from contemplating the past and future. While the people were endeavoring to explain what they had seen and heard according to the impressions made upon their minds, and according to the light they possessed, ‘Jesus answered and said, This voice came not because of me, but for your sakes.’ It was the crowning evidence of his Messiahship, the signal of the Father that Jesus had uttered the truth, and was the Son of God. Would the Jews turn from this testimony of high Heaven? They had once asked the Saviour, What sign showest thou that we may see and believe? Innumerable signs had been given all through the ministry of Christ; yet they had closed their eyes and hardened their hearts lest they should be convinced. The crowning miracle of the resurrection of Lazarus did not remove their unbelief, but filled them with increased malice; and now that the Father had spoken, and they could ask for no further sign, their hearts were not softened and they still refused to believe.” Spirit of Prophecy, volume 3, 79.

“Echiche nke Onye nzọpụta laghachiri ugbu a site n’ịtụgharị uche banyere oge gara aga na nke na-abịa n’ihu. Mgbe ndị mmadụ nọ na-agbalị ịkọwa ihe ha hụrụ na ihe ha nụrụ dịka mmetụ e mere n’uche ha si dị, nakwa dịka ìhè ha nwere si dị, ‘Jizọs zara sị, Olu a abịaghị n’ihi m, kama ọ bụ n’ihi unu.’ Nke a bụ ihe àmà kasị elu nke Mesaya-ya, ihe ịrịba ama nke Nna ahụ na Jizọs ekwuola eziokwu, nakwa na Ọ bụ Ọkpara Chineke. Ndị Juu ọ̀ ga-esi n’akaebe a nke Eluigwe dị elu tụgharịa? Ha jụtala Onye nzọpụta otu ugboro, Gịnị bụ ihe ịrịba ama ị na-egosi ka anyị wee hụ ma kwere? E nyewo ọtụtụ ihe ịrịba ama a na-apụghị ịgụ ọnụ n’oge ozi nile nke Kraịst; ma ha mechiri anya ha ma mee ka obi ha sie ike ka a ghara ime ka ha kwenye. Ọrụ ebube kasị elu ahụ nke mbilite n’ọnwụ Lazarọs ewepụghị ekweghị ekwe ha, kama o juputara ha n’obi ọjọọ ka ukwuu; ma ugbu a ebe Nna ahụ ekwuola okwu, ma ha enweghị ike ịrịọ ihe ịrịba ama ọzọ, obi ha emeghị ka ọ dị nro, ha ka jụkwara ikwere.” Spirit of Prophecy, mpịakọta nke 3, 79.

Lazarus was the sign of the resurrection as acted out by Jonah in the belly of the whale. The voice of the Father in connection with the resurrected Lazarus represents the combination of Divinity and humanity, which is of course the nature of Christ, who took human flesh upon Himself. The combination of Divinity with humanity is the ensign of the one hundred and forty-four thousand, and Lazarus is the sign of resurrection power which accomplishes the joining of Creator with creature.

Lazaọs bụ ihe ịrịba ama nke mbilite n’ọnwụ dịka e mere ya n’omume site na Jona n’afọ nnukwu azụ ahụ. Olu nke Nna, n’ihe metụtara Lazaọs a kpọlitere n’ọnwụ, na-anọchi anya njikọta nke Chineke na mmadụ, nke bụ n’ezie ọdịdị Kraịst, onye were anụ ahụ mmadụ n’ahụ Ya. Njikọta nke Chineke na mmadụ bụ ọkọlọtọ nke puku mmadụ narị otu na iri anọ na anọ, ma Lazaọs bụ ihe ịrịba ama nke ike mbilite n’ọnwụ nke na-emezu ijikọta Onye Okike na ihe e kere eke.

“By the raising of Lazarus, many were led to believe in Jesus. It was God’s plan that Lazarus should die and be laid in the tomb before the Saviour should arrive. The raising of Lazarus was Christ’s crowning miracle, and because of it many glorified God.” Manuscript Releases, volume 21, 111.

“Site n’ịkpọlite Lazarọs, e duru ọtụtụ mmadụ ka ha kweere na Jisọs. Ọ bụ atụmatụ Chineke na Lazarọs ga-anwụ ma lie ya n’ili tupu Onye Nzọpụta ahụ abịa. Ịkpọlite Lazarọs bụ ọrụ ebube kasịnụ nke Kraịst, ma n’ihi ya ọtụtụ ndị nyere Chineke otuto.” Manuscript Releases, volume 21, 111.

Lazarus led the triumphal entry into Jerusalem, and he was the living “sign” of the resurrection that is illustrated by Jonah.

Lazas duuru ije nke mmeri n’ime Jerusalem, ọ bụkwa “ihe-iriba-ama” dị ndụ nke mbilite n’ọnwụ nke Jona na-egosi.

“Lazarus, whose body had seen corruption in the grave, but who now rejoiced in the strength of glorious manhood, led the beast on which the Saviour rode.” The Desire of Ages, 572.

“Lazarọs, onye ahụ́ ya hụworo ire ere n’ili, ma onye ugbu a na-aṅụrị ọṅụ n’ike nke ịbụ nwoke dị ebube, duuru anụmanụ ahụ Onye Nzọpụta nọkwasịrị.” The Desire of Ages, 572.

The triumphal entry aligns with the Exeter camp meeting, which was the alpha fulfillment of the parable of the ten virgins, and thus aligns the “sign” of Jonah and Lazarus with the omega and perfect fulfillment of the proclamation of the message, “Behold the Bridegroom cometh!”

Nbanye mmeri ahụ kwekọrọ na nzukọ ogige Exeter, nke bụ mmezu mbụ nke ilu ndị amaghị iri ahụ, ya mere ọ na-eme ka “ihe ịrịba ama” nke Jona na Lazarọs kwekọọ na omega na mmezu zuru okè nke nkwusa ozi ahụ, “Lee, Onye Na-alụ Nwanyị Abịawo!”

“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

“A na-akpọkarị m gaa n’akụkọ ilu ahụ banyere ụmụ agbọghọ iri na-amaghị nwoke, ise n’ime ha bụ ndị nwere amamihe, ise kwa bụ ndị nzuzu. Akụkọ ilu a emezuwo ma ga-emezukwa ruo kpọmkwem n’akwụkwọ ozi ya, n’ihi na o nwere nnọọ itinye pụrụ iche n’oge a, ma, dịka ozi nke mmụọ ozi nke atọ, emezuwo ya ma ga-anọgide bụrụ eziokwu nke oge a ruo na njedebe nke oge.” Review and Herald, Ọgọst 19, 1890.

Jonah, Lazarus and Samuel Snow arriving late to the Exeter camp meeting align with Ezekiel’s “sign of the siege.” Lazarus led Christ into Jerusalem on an ass.

Jona, Lazarọs na Samuel Snow ịbịa n’oge emechara na nzukọ ogige Exeter kwekọrọ na “ihe ịrịba ama nke nnọchibido” nke Ezikiel. Lazarọs duru Kraịst banye n’ime Jerusalem n’elu ịnyịnya ibu.

“Bates was one of the important leaders in the Exeter (New Hampshire) camp meeting in August, 1844, when the ‘true midnight cry’ was first presented. Bates, it happened, was the preacher chosen for that morning’s service at the camp. He was exhorting his hearers to be faithful and calmly assuring them that God was simply testing them, that they were in the tarrying time, and similar sentiments, when Samuel S. Snow rode into the camp on horseback. Taking a seat beside his sister, Mrs. John Couch, Snow reiterated his conviction that Christ would appear at the time appointed. Greatly stirred, Mrs. Couch startled the audience by rising and declaring, ‘Here is a man with a message from God!’” Leroy Froom, The Prophetic Faith of our Fathers, volume 4, 549.

“Bates bụ otu n’ime ndị ndu dị mkpa n’ọgbakọ mkpagharị Exeter (New Hampshire) n’ọnwa Ọgọst, 1844, mgbe e gosipụtara ‘mkpu ezi etiti abalị’ mbụ. O mere na Bates bụ onye nkwusa a họpụtara maka ozi nke ụtụtụ ahụ n’ọgbakọ mkpagharị ahụ. Ọ nọ na-arịọ ndị na-ege ya ntị ume ka ha bụrụ ndị kwesiri ntụkwasị obi ma na-eji nwayọọ na-emesi ha obi ike na Chineke na-anwale ha naanị, na ha nọ n’oge ichere ahụ, na echiche ndị yiri nke ahụ, mgbe Samuel S. Snow bịarutere n’ọgbakọ ahụ n’elu ịnyịnya. N’ịnọ ọdụ n’akụkụ nwanne ya nwanyị, Oriakụ John Couch, Snow kwughachiri nkwenye ya na Kraịst ga-apụta n’oge ahụ a kara aka. N’ịbụ onye a kpaliri nke ukwuu, Oriakụ Couch mere ka ndị na-ege ntị tụọ ụjọ site n’ịbilite ma kwupụta, ‘Lee nwoke nwere ozi sitere n’aka Chineke!’” Leroy Froom, The Prophetic Faith of our Fathers, volume 4, 549.

In April, 1521 Martin Luther travelled in a horse drawn wagon to the Diet of Worms, where he rejected papal traditions and customs and stated, “Unless I am convinced by the testimony of the Scriptures or by clear reason… I cannot and will not recant anything, since it is neither safe nor right to go against conscience. Here I stand. I can do no other. God help me. Amen.”

N’ọnwa Eprel, 1521, Martin Luther jiri ụgbọ ịnyịnya gara Nzukọ Diet nke Worms, ebe ọ jụrụ ọdịnala na omenala ndị poopu ma kwuo sị, “Ọ gwụla ma e mee ka m kwenye site n’ịgba-ama nke Akwụkwọ Nsọ ma ọ bụ site n’ezi uche doro anya… enweghị m ike, agaghịkwa m alaghachi n’ihe ọbụla m kwuru, n’ihi na ọ bụghị ihe dị nchebe ma ọ bụ ihe ziri ezi imegide akọ na uche. N’ebe a ka m guzo. Enweghị m ihe ọzọ m pụrụ ime. Ka Chineke nyere m aka. Amen.”

As the Pharisees opposed Christ’s triumphal entry, the papal authorities opposed Luther’s entry. Luther then changed his name (a symbol of the sealing) and was hidden away while he translated the New Testament into the German language. His presentation at the Diet of Worms typified the Midnight Cry which led to the death decree from the church state authorities of the time, thus typifying the Sunday law. After ten months in hiding under the name of ‘Junker Jörg’ the threat from authorities had changed, largely to two military problems faced by the corrupt Charles V. Those two military threats were France and Islam, representing the same unholy alliance of socialism and Islam that today is confronting mankind.

Dịka ndị Farisii si gbochie mbata mmeri nke Kraịst, otu a ka ndị ọchịchị popu siri gbochie mbata Luther. Luther wee gbanwee aha ya (akara nke ịka akara), e wee zoo ya ebe nzuzo mgbe ọ nọ na-asụgharị Agba Ọhụrụ n’asụsụ German. Igosipụta ya n’ihu Nzukọ Worms bụ ihe atụ nke Mkpu Etiti Abalị nke dugara n’iwu ọnwụ sitere n’aka ndị ọchịchị ụka na steeti nke oge ahụ, si otú a bụrụkwa ihe atụ nke iwu Ụka. Mgbe ọnwa iri gachara n’ime nzuzo n’okpuru aha “Junker Jörg,” iyi egwu sitere n’aka ndị ọchịchị agbanweela, nke kacha ukwuu bụrụ nsogbu agha abụọ Charles V, onye rụrụ arụ, chere ihu. Ihe iyi egwu agha abụọ ahụ bụ France na Islam, na-anọchi anya otu njikọ ajọ ahụ nke socialism na Islam nke taa na-eche mmadụ niile ihu.

“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.

“Ọrụ Chineke n’ụwa na-egosi, site n’ọgbọ ruo n’ọgbọ, myirịta pụtara ìhè n’ime mgbanwe ukwu ọ bụla ma ọ bụ ije okpukpe ọ bụla. Ụkpụrụ nke Chineke si emeso mmadụ na-adị otu mgbe nile. Mmegharị ndị dị mkpa nke ugbu a nwere ihe ha na ha hà na nke oge gara aga, ahụmahụ nke nzukọ-nsọ n’oge ndị mbụ nwekwara ihe ọmụmụ bara nnukwu uru nye oge anyị ugbu a.” The Great Controversy, 343.

An ass led by Lazarus brought Christ into Jerusalem, a horse drawn carriage brought Luther to the Diet of Worms, and a horse brought Snow to the Exeter camp meeting, thus identifying the ass, and horse, both members of the “Equidae” family in the genus “Equus,” as the sign of the message of the Midnight Cry.

Ịnyịnya-ibu nke Lazarọs duru bịara Kraịst n’ime Jerusalem, ụgbọ ịnyịnya nke ịnyịnya dọtara wetara Luther gaa Nzukọ Diet nke Worms, ma ịnyịnya wetara Snow n’ogbako ọmụmụ Exeter, si otu a gosi ịnyịnya-ibu na ịnyịnya—ha abụọ bụ ndị otu ezinụlọ “Equidae” n’ime ụdị “Equus”—dị ka ihe ịrịba ama nke ozi nke Mkpu Etiti Abalị.

Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.

Ṅụrịa ọṅụ nke ukwuu, ada Zayọn; tie mkpu, ada Jerusalem: lee, Eze gị na-abịakwute gị: ọ bụ onye ezi omume, na-enwekwa nzọpụta; dị umeala n’obi, na-agba ịnyịnya ibu, ee, n’elu nwa ịnyịnya ibu, nwa nke ịnyịnya ibu. Zekaraya 9:9.

The sign of the Midnight Cry message is the arrival of the ass or horse, both symbols of Islam. The chosen messenger of the true message of the midnight cry arrived upon a horse in alignment with Christ arriving on an ass. The “siege” in the latter days is marked by the fulfillment of Ellen White’s identification that the city of Nashville is to be struck by “fireballs.”

Ihe ịrịba ama nke ozi Mkpu Etiti Abalị bụ ịbịarute nke ịnyịnya ibu ma ọ bụ ịnyịnya, ha abụọ bụ akara nke Islam. Oziọma a họpụtara nke ezi ozi nke mkpu etiti abalị bịara n’elu ịnyịnya, kwekọrọ na Kraịst bịarutere n’elu ịnyịnya ibu. A na-akara “nnọchibido” nke ụbọchị ikpeazụ site n’imezu ihe Ellen White kọwara, bụ na a ga-eji “bọọlụ ọkụ” tie obodo Nashville.

Why does the siege begin at the fireballs of Nashville? Is it because Islam is represented by the ass and the horse in God’s prophetic Word?

Gịnị mere nnọchibido ahụ ji malite n’ọkụ bọl nke Nashville? Ọ̀ bụ n’ihi na a na-anọchi Islam anya site n’ịnyịnya ibu na ịnyịnya n’Okwu amụma nke Chineke?

Smyrna

Smīna

The Emperor Nero marks the beginning of the church of Smyrna when the city of Rome was burned in the year 64. The date marks the beginning of the persecution of the Christian church accomplished over a two hundred and fifty year period that concluded at the Edict of Milan in the year 313. The formation of the image of the beast represents the alpha waymark that introduces a period that ends with an omega waymark represented by the mark of the beast at the soon-coming Sunday law. The period is identified as beginning with “edicts.”

Emperor Nero na-akara mmalite nke ụka Smaina mgbe a kpọrọ obodo Rom ọkụ n’afọ 64. Ụbọchị ahụ na-akara mmalite nke mkpagbu a kpara megide ụka Ndị Kraịst n’ime oge narị afọ abụọ na iri ise nke kwụsịrị na Iwu Milan n’afọ 313. Nhazi nke onyinyo anụ ọhịa ahụ na-anọchi anya waymark alfa nke na-ebute oge nke na-ejedebe na waymark omega nke akara anụ ọhịa ahụ na-anọchi anya n’iwu Ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya. A na-amata oge ahụ dịka nke malitere site na “iwu dị iche iche.”

“If the reader would understand the agencies to be employed in the soon-coming contest, he has but to trace the record of the means which Rome employed for the same object in ages past. If he would know how papists and Protestants united will deal with those who reject their dogmas, let him see the spirit which Rome manifested toward the Sabbath and its defenders.

“Ọ bụrụ na onye na-agụ ya chọrọ ịghọta ndị ọrụ a ga-eji rụọ ọrụ n’asọmpi ahụ na-abịa n’oge na-adịghị anya, naanị ihe ọ ga-eme bụ ịchọpụta akụkọ banyere ụzọ ndị Rom jiri mee otu ihe ahụ n’oge gara aga. Ọ bụrụ na ọ chọrọ ịma otú ndị Papist na ndị Protestant jikọtara ọnụ ga-esi emeso ndị jụrụ ozizi ha, ka ọ hụ mmụọ nke Rom gosipụtara n’ebe Ụbọchị Izu Ike na ndị na-agbachitere ya nọ.”

“Royal edicts, general councils, and church ordinances sustained by secular power were the steps by which the pagan festival attained its position of honor in the Christian world. The first public measure enforcing Sunday observance was the law enacted by Constantine. (A.D. 321; see Appendix note for page 53.) This edict required townspeople to rest on ‘the venerable day of the sun,’ but permitted countrymen to continue their agricultural pursuits. Though virtually a heathen statute, it was enforced by the emperor after his nominal acceptance of Christianity.” The Great Controversy, 574.

“Iwu eze, kansụl izugbe, na ụkpụrụ-nsọ chọọchị ndị ike ọchịchị ụwa kwadoro bụ nzọụkwụ ndị ememme ndị ọgọ mmụọ si n’ime ha ruo n’ọnọdụ nsọpụrụ ya n’ụwa Ndị Kraịst. Ntụziaka ọha mbụ nke manyere idebe Ụbọchị Sọnde bụ iwu Constantine nyere. (A.D. 321; lee nkọwa Mgbakwunye maka ibe 53.) Iwu a chọrọ ka ndị bi n’obodo zuru ike n’‘ụbọchị anyanwụ a na-asọpụrụ,’ ma o kwere ka ndị ime obodo gaa n’ihu n’ọrụ ugbo ha. Ọ bụ ezie na, n’eziokwu, ọ bụ iwu ndị ọgọ mmụọ, eze ukwu mere ka a manye ya mgbe ọ nara Iso Ụzọ Kraịst n’aha naanị ya.” The Great Controversy, 574.

The first royal edict that marked a transition from the church of Smyrna to the church of Pergamos was the Edict of Milan in 313. It represented the first step which led to the first Sunday law of 321. The destruction of Jerusalem typifies the Sunday law, and two prophetic witnesses identify a siege that preceded the destruction. Those two sieges represented by Babylon’s third siege in 587 BC and Rome’s second siege in the year 70 identify that the waymark that precedes the waymark of the Sunday law—is a prophetic siege.

Iwu eze mbụ nke kara akara mgbanwe sitere n’ụka Smaina gaa n’ụka Pegamọs bụ Iwu Milan nke afọ 313. Ọ nọchiri anya nzọụkwụ mbụ nke duru gaa n’iwu Sọnde mbụ nke afọ 321. Mbibi nke Jerusalem bụ ihe atụ amụma nke iwu Sọnde, ma ndị akaebe amụma abụọ na-akọwa nnọchibido nke bu ụzọ mbibi ahụ. Nnọchibido abụọ ahụ, nke nnọchibido nke atọ nke Babilọn n’afọ 587 BC na nnọchibido nke abụọ nke Rom n’afọ 70 nọchiri anya, na-egosi na akara ụzọ nke na-ebute akara ụzọ nke iwu Sọnde bụ nnọchibido amụma.

Nebuchadnezzar laid siege against Jehoiakim, then Jehoiachin and finally Zedekiah. Cestius laid siege in the year 66, and fulfilled the sign Jesus had given the church, just as the third siege of 587 BC possessed the sign of Ezekiel’s wife’s death. The waymark that precedes the destruction of Jerusalem is a siege, and it is also a “sign.” The waymark that preceded the Sunday law of 321 was the Edict of Milan, where the transition from a church (Smyrna) that has no condemnation into Pergamos, the symbol of a compromised church.

Nebukadneza gbara Jehoiakim gburugburu n’agha, emesịa Jehoiachin, ma n’ikpeazụ Zedekaya. Cestius gbara gburugburu n’agha n’afọ 66, ma mezuo ihe-iriba-ama ahụ Jizọs nyere nzukọ ahụ, dịka nnọchibido nke atọ nke afọ 587 T.K. nwere ihe-iriba-ama nke ọnwụ nwunye Ezikiel. Akara-ụzọ nke na-ebute mbibi Jerusalem bụ nnọchibido, ọ bụkwa “ihe-iriba-ama.” Akara-ụzọ nke buru ụzọ bịa tupu iwu Sọnde nke afọ 321 bụ Iwu Milan, ebe mgbanwe si n’otu nzukọ (Smyrna) nke na-enweghị ikpe ọmụma bata na Pegamọs, ihe nnọchianya nke nzukọ emebiworo emebi.

The Edict of Milan is therefore the beginning of a prophetic siege, and it is also a sign. It also marks where the Laodicean movement of the one hundred and forty-four thousand transitions unto the Philadelphian movement of the one hundred and forty-four thousand.

Ya mere, Iwu Milan bụ mmalite nke nnọchibido amụma, ọ bụkwa ihe ịrịba ama. Ọ na-akọwakwa ebe ngagharị Laodisia nke puku mmadụ iri na anọ na puku anọ si agafee banye n’ime ngagharị Filadelfia nke puku mmadụ iri na anọ na puku anọ.

Philadelphia and Smyrna, represent the only two churches in Revelation’s seven churches which have no condemnation. This fact in turn identifies that transition, as the transition of the church militant unto the church triumphant. That transition aligns with the Edict of Milan, where the latter-day movement of the one hundred and forty-four thousand becomes that eighth church, that is of the seven. Philadelphia and Smyrna are also the only two churches that struggle with those who claim they are Jews, but are actually of the synagogue of Satan.

Filadelfia na Smaina na-anọchi anya naanị ụka abụọ n’ime ụka asaa nke Mkpughe nke a na-enweghị ikpe ọmụma ọ bụla. Eziokwu a, n’aka nke ọzọ, na-akọwapụta mgbanwe ahụ dị ka mgbanwe nke ụka na-alụ agha ruo n’ụka na-emeri emeri. Mgbanwe ahụ kwekọrọ na Iwu Milan, ebe mmegharị nke ụbọchị ikpeazụ nke otu narị puku na iri anọ na anọ ahụ ghọọ ụka nke asatọ ahụ, nke sitere n’ime asaa ahụ. Filadelfia na Smaina bụkwa naanị ụka abụọ ahụ na-alụ ọgụ megide ndị na-ekwu na ha bụ ndị Juu, ma n’eziokwu ha bụ ndị ụlọ nzukọ Setan.

That waymark of 313 also aligns with the Exeter camp meeting from August 12 to 17 in 1844. When the camp meeting ended, the message swept across the eastern seaboard of the United States like a tidal wave until the door closed on October 22, 1844.

Ihe ịrịba ama ahụ nke 313 na-adakọtakwa na nzukọ ọmụma n’ụlọikwuu nke Exeter, nke mere site n’ụbọchị 12 ruo 17 nke Ọgọst, n’afọ 1844. Mgbe nzukọ ahụ n’ụlọikwuu kwụsịrị, ozi ahụ gbasara n’akụkụ ụsọ oké osimiri ọwụwa anyanwụ nke United States dịka ebili mmiri siri ike, ruo mgbe ụzọ mechiri n’ụbọchị Ọktoba 22, 1844.

“Like a tidal wave the movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused. Fanaticism disappeared before this proclamation like early frost before the rising sun. Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God. It was similar in character to those seasons of humiliation and returning unto the Lord which among ancient Israel followed messages of reproof from His servants. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits. There was persevering prayer and unreserved consecration to God.” The Great Controversy, 400, 401.

“Dị ka ebili mmiri ukwu, mmegharị ahụ sárá n’elu ala ahụ. Site n’obodo ruo n’obodo, site n’obere ime obodo ruo n’obere ime obodo, ọbụna ruo n’ebe ndị dịpụrụ adịpụ n’ime ime ala ka ọ gara, ruo mgbe a kpaliri ndị Chineke na-eche nche n’uju. Ịtụgharị uche n’ụzọ na-ezighị ezi laa n’iyi n’ihu nkwusa a dịka ntu oyi nke ụtụtụ n’ihu anyanwụ na-awapụta. Ndị kwere ekwe hụrụ ka e wepụrụ obi abụọ ha na mgbagwoju anya ha, olileanya na obi ike wee mee ka obi ha dị ndụ. Ọrụ ahụ nweere onwe ya pụọ n’ókè gabigara ókè ndị ahụ nke a na-egosipụta mgbe niile mgbe mkpali mmadụ dị ma enweghị mmetụta na-achịkwa nke Okwu na Mmụọ nke Chineke. O yiri, n’àgwà ya, oge ndị ahụ nke iweda onwe ala na ịlaghachikwute Onyenwe anyị nke n’etiti Izrel oge ochie na-esochi ozi nke ịdọ aka ná ntị sitere n’aka ndị ohu Ya. Ọ bu n’ime ya njirimara ndị na-akara ọrụ Chineke n’oge ọ bụla. E nwere obere ọṅụ dị ukwuu nke mmetụta, kama e nwere ịchọcha obi miri emi, nkwupụta mmehie, na ịhapụ ụwa. Ikwadebe izute Onyenwe anyị bụ ibu dị n’obi nke mmụọ ndị nọ n’ọnwụnwa dị ukwuu. E nwere ekpere na-adịgide adịgide na nraranye zuru ezu nye Chineke.” The Great Controversy, 400, 401.

The door closing on October 22, 1844 typifies the soon-coming Sunday law, and the waymark that preceded the closed door of October 22, was the Exeter camp meeting. The Exeter camp meeting therefore aligns with the Edict of Milan. It also aligns with Christ’s triumphal entry.

Imechi ụzọ n’ụbọchị Ọktoba 22, 1844 bụ ihe nnọchianya nke iwu Sọnde nke na-abịa n’oge na-adịghị anya, ma ihe ịrịba ama nke butere ụzọ e mechiri emechi nke Ọktoba 22 bụ nzukọ ogige Exeter. Ya mere, nzukọ ogige Exeter kwekọrọ na Iwu Milan. Ọ na-ekwekọkwa na nbata mmeri nke Kraịst.

“The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250.

“Mkpu etiti abalị ahụ abụghị nke e ji arụmụka buru ya nke ukwuu, ọ bụ ezie na ihe àmà nke Akwụkwọ Nsọ doro anya ma bụrụ nke na-ekpebi okwu ahụ kpamkpam. E nwere ike na-akpali akpali so ya, nke kpaliri mkpụrụ obi. Enweghị obi abụọ, enweghị ajụjụ. N’oge Kraịst banyere mmeri ya n’ime Jerusalem, ndị ahụ a kpọkọtara site n’akụkụ niile nke ala ahụ iji debe ememme ahụ, gbakọtara n’Ugwu Olive, ma ka ha sonyere igwe mmadụ ahụ na-eso Jisọs, ha nataara mkpali nke oge ahụ, ma nyere aka ime ka mkpu ahụ bawanye, ‘Ngọzi nādiri onye ahụ nke na-abịa n’aha Onyenwe anyị!’ [Matthew 21:9.] N’ụzọ dị otu a kwa ka ndị na-ekweghị ekwe ndị bịara nzukọ ndị Adventist—ụfọdụ n’ihi ọchịchọ ịmata, ụfọdụkwa naanị iji kparịa—nụrụ ike na-eme ka mmadụ kwenye nke so ozi ahụ, ‘Lee, Nwoke Akwụkwọ Nsọ na-abịa!’” Spirit of Prophecy, olu nke 4, 250.

The Edict of Milan marks the prophetic siege that was typified by Nebuchadnezzar in 587 BC and Cestius in the year 66. Those two sieges led to the destruction of Jerusalem in 586 BC and 70, respectively. The siege of Cestius ended and three and a half years later, the siege resumed under Titus, thus providing a prophetic period that begins with an alpha Roman ruler and ends with an omega ruler. Those three and a half years represent the trampling down of Jerusalem by the papacy, and the soon-coming Sunday law when the papacy’s deadly wound is healed and she reigns again for three and a half symbolic years.

Iwu Milan na-akara nnọchibido amụma nke Nebukadneza sere onyinyo ya n’afọ 587 BC na nke Cestius n’afọ 66. Nnọchibido abụọ ahụ butere mbibi Jerusalem n’afọ 586 BC na 70, n’usoro. Nnọchibido Cestius kwụsịrị, ma afọ atọ na ọkara ka e mesịrị, nnọchibido ahụ malitegharịrị n’okpuru Titus, si otú a nye oge amụma nke na-amalite site n’aka onye ọchịchị Rom nke alfa ma na-ejedebe n’aka onye ọchịchị nke omega. Afọ atọ na ọkara ahụ na-anọchi anya ịzọda Jerusalem n’okpuru papacy, na iwu Sunday na-abịa n’oge na-adịghị anya mgbe a gwọrọ ọnya ya na-egbu egbu nke papacy ma ọ chịa ọzọ ruo afọ atọ na ọkara ihe nnọchianya.

But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.

Ma ogige ahụ nke dị n’èzí ụlọ nsọ hapụ ya, atụkwala ya; n’ihi na e nyewo ya n’aka ndị mba ọzọ: ha ga-azọkwa obodo nsọ ahụ n’okpuru ụkwụ ọnwa iri anọ na abụọ. Mkpughe 11:2.

In 538, and then again at the coming Sunday law the trampling down of Jerusalem begins. Those two Sunday laws were represented by the year 321 when Constantine the Great passed the first Sunday law. In 538, the papacy was empowered to persecute (trample down) God’s church for three and a half years, as represented by the history from Cestius to Titus. In 538, the papacy passed a Sunday law at the third Counsel of Orleans. The soon-coming Sunday law identifies when the papacy is again empowered to trample down the temple (persecute).

N’afọ 538, ma e mesịa kwa n’oge iwu Sọnde na-abịa, ịzọda Jerusalem n’okpuru ụkwụ malitere. E ji afọ 321, mgbe Constantine Onye Ukwu nyere iwu Sọnde mbụ, nọchite anya iwu Sọnde abụọ ahụ. N’afọ 538, e nyere ndị poopu ike ịkpagbu (ịzọda n’okpuru ụkwụ) ụka Chineke afọ atọ na ọkara, dịka akụkọ ihe mere eme sitere n’oge Cestius ruo n’oge Titus siri nọchite anya ya. N’afọ 538, ndị poopu nyere iwu Sọnde na Kansụl nke atọ nke Orleans. Iwu Sọnde na-abịa n’oge na-adịghị anya na-egosi mgbe e nyere ndị poopu ike ọzọ ịzọda ụlọ nsọ n’okpuru ụkwụ (ịkpagbu).

313 identifies the first edict that led to the first Sunday law in 321. Then in 330, the empire was prophetically divided into east and west, thus marking the omega conclusion of the second period of papal persecution of “forty-two” symbolic months—a period of persecution and trampling down that began at the alpha Sunday law in the United States.

313 na-akọwa iwu eze mbụ nke dugara n’iwu Sọnde mbụ n’afọ 321. Mgbe ahụ, n’afọ 330, e kewara alaeze ahụ n’amụma n’ọwụwa anyanwụ na ọdịda anyanwụ, si otú a na-akara nkwubi-azụ omega nke oge nke abụọ nke mkpagbu ndị paapụ nke “ọnwa iri anọ na abụọ” ihe nnọchianya—oge mkpagbu na ịzọ ụkwụ n’ala nke malitere n’iwu Sọnde alpha na United States.

And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:9–12.

Mmụọ-ozi nke atọ sochiri ha, na-ekwu n’oké olu, Ọ bụrụ na onye ọ bụla fee anụ ọhịa ahụ na oyiyi ya ofufe, ma nata akara ya n’egedege ihu ya, ma ọ bụ n’aka ya, Onye ahụ ga-aṅụkwa mmanya nke iwe Chineke, nke a wụsara n’enweghị ngwakọta n’ime iko ọnụma Ya; a ga-emekwa ka ọ taa ahụhụ n’ọkụ na nkume sọlfọ n’ihu ndị mmụọ-ozi dị nsọ, nakwa n’ihu Nwa Atụrụ ahụ: Anwụrụ ọkụ nke ahụhụ ha na-arịgo ruo mgbe ebighị ebi na mgbe nile: ha enweghịkwa izu ike ehihie ma ọ bụ abalị, ndị na-efe anụ ọhịa ahụ na oyiyi ya ofufe, na onye ọ bụla na-anata akara aha ya. Nke a bụ ntachi obi nke ndị nsọ: ebe a ka ndị ahụ nọ, ndị na-edebe ihe Chineke nyere n’iwu, na okwukwe Jisọs. Mkpughe 14:9–12.

The Plain

Ala Dị Larịị

The Latin meaning of ‘Milan’ means the middle of the plain. In the middle of east and west, in the year 313 Constantine of the west sought an alliance with Licinius of the east. The edict represented the attempt to bring east and west together, and the edict was ratified, by a treaty marriage, when Constantine’s half-sister Constantia married Licinius. Yet just as the first treaty marriage of Daniel eleven between the Seleucids of the north and Ptolemy of the south, the marriage was destined to fail as the old adage was fulfilled that says ‘east is east, and west is west, and never the twain shall meet.’

Nkọwa Latịn nke “Milan” pụtara etiti ala dị larịị. N’etiti ọwụwa anyanwụ na ọdịda anyanwụ, n’afọ 313, Constantine nke ọdịda anyanwụ chọrọ njikọ aka ya na Licinius nke ọwụwa anyanwụ. Iwu ahụ nọchiri anya mgbalị ime ka ọwụwa anyanwụ na ọdịda anyanwụ bịakọta ọnụ, ma e kwadoro iwu ahụ site n’alụmdi na nwunye nke nkwekọrịta, mgbe Constantia, ọkara nwanne nwanyị Constantine, lụrụ Licinius. Ma dịka alụmdi na nwunye nkwekọrịta mbụ nke Daniel iri na otu n’etiti ndị Seleucid nke ugwu na Ptolemy nke ndịda, alụmdi na nwunye ahụ ka e debere ka ọ daa, dịka a mezuru ilu ochie ahụ nke na-asị, “ọwụwa anyanwụ bụ ọwụwa anyanwụ, ọdịda anyanwụ bụkwa ọdịda anyanwụ, ma ha abụọ agaghị ezukọ ọnụ.”

The year ‘330’ is directly presented in Daniel eleven verses twenty-four, twenty-seven and twenty-nine. This brings the seventeen years of 313 unto 330 into the prophetic line of Daniel eleven, and of prophetic necessity it identifies that treaty marriage of east and west in 313 as a parallel to the first treaty marriage in the same chapter.

Afọ “330” ka e gosipụtara ozugbo n’ime Daniel isi nke iri na otu, amaokwu nke iri abụọ na anọ, iri abụọ na asaa, na iri abụọ na itoolu. Nke a na-ebute afọ iri na asaa ahụ, site na 313 ruo 330, n’ime ahịrị amụma nke Daniel isi nke iri na otu, ma site n’ihe amụma na-achọ n’ike ya, ọ na-akọwapụta alụmdi-na-nwunye nkwekọrịta ahụ nke ọwụwa anyanwụ na ọdịda anyanwụ n’afọ 313 dịka ihe yiri alụmdi-na-nwunye nkwekọrịta mbụ dị n’otu isi ahụ.

“The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.

“Amụma dị n’isi nke iri na otu nke Daniel eruwo nso n’imezu ya kpamkpam. Ọtụtụ n’ime akụkọ ihe mere eme nke mezuru n’imezu amụma a ga-emegharị ọzọ.” Manuscript Releases, number 13, 394.

Antiochus II Theos who reigned from 261–246 BC, set aside his first wife Laodice I for Berenice, daughter of Ptolemy II Philadelphus of Egypt. The marriage was part of the peace settlement that ended the Second Syrian War in 252 BC. When Constantine thereafter defeated Licinius in 324 the marriage ended, as did the marriage of Antiochus and Bernice, when Laodice, the first wife poisoned Antiochus in 246 BC. The marriage which had marked the end of the second Syrian war, and the murder of Antiochus, and thereafter Bernice, her child and Egyptian entourage marked the beginning of the third Syrian war. The treaty marriage of 313 ended the period of persecution represented by the church of Smyrna and began the period of compromise represented by the church of Pergamos.

Antiochus II Theos, onye chịrị site n’afọ 261–246 T.K., wepụrụ nwunye mbụ ya Laodice I n’akụkụ n’ihi Berenice, ada Ptolemy II Philadelphus nke Ijipt. Alụmdi na nwunye ahụ bụ akụkụ nke nkwekọrịta udo nke kwụsịrị Agha Siria nke Abụọ n’afọ 252 T.K. Mgbe Constantine mechara merie Licinius n’afọ 324, alụmdi na nwunye ahụ kwụsịrị, dịka alụmdi na nwunye Antiochus na Bernice kwụsịrị, mgbe Laodice, nwunye mbụ ahụ, jiri nsí gbuo Antiochus n’afọ 246 T.K. Alụmdi na nwunye ahụ nke gosiri njedebe nke agha Siria nke abụọ, na igbu Antiochus, ma emesịa Bernice, nwa ya na ndị Ijipt so ya, gosiri mmalite nke agha Siria nke atọ. Alụmdi na nwunye nkwekọrịta nke afọ 313 kwụsịrị oge mkpagbu nke ụka Smaina nọchiri anya ya, ma malite oge nkwekọrịta na ndaba n’ala nke ụka Pegamos nọchiri anya ya.

The marriage at the beginning of the Seleucid history typified the treaty marriage at the end of the Seleucid empire when Antiochus the Great gave his daughter Cleopatra I to Ptolemy V Epiphanes. The marriage took place at Raphia in 193 BC, but the alliance was soon finished, as had been the first treaty marriage between the king of the north and king of the south. The alpha and omega treaty marriages of the Seleucid empire, typify the treaty marriage noted later in the prophetic history of Daniel eleven when Octavian gave his sister Octavia Minor to Mark Antony in 40 BC. Mark Antony and Octavian were in a power struggle over the eastern and western areas of Rome that had broken out in 44 BC with the assassination of Julius Caesar. The treaty of Brundisium was put in place at the marriage in 40 BC, and eight years later in 32 BC Mark Antony formerly divorced Octavia and precipitated the battle of Actium in 31 BC where both Mark Antony and Cleopatra, (the very last Cleopatra) came to the end.

Alụmdi na nwunye ahụ n’mbido akụkọ ihe mere eme nke ndị Seleucid bụ ihe nnọchianya nke alụmdi na nwunye nkwekọrịta ahụ n’ọgwụgwụ alaeze Seleucid, mgbe Antiochus the Great nyere nwa ya nwanyị, Cleopatra I, ka ọ bụrụ nwunye Ptolemy V Epiphanes. Alụmdi na nwunye ahụ mere na Raphia n’afọ 193 BC, ma njikọ ahụ kwụsịrị ngwa ngwa, dịka alụmdi na nwunye nkwekọrịta mbụ ahụ dị n’etiti eze ugwu na eze ndịda kwụsịrịkwa. Alụmdi na nwunye nkwekọrịta nke alfa na omega nke alaeze Seleucid bụ ihe nnọchianya nke alụmdi na nwunye nkwekọrịta e mesịrị kpọrọ aha n’akụkọ amụma nke Daniel iri na otu, mgbe Octavian nyere nwanne ya nwanyị, Octavia Minor, ka ọ bụrụ nwunye Mark Antony n’afọ 40 BC. Mark Antony na Octavian nọ n’asọmpi ọgụ maka ike n’elu mpaghara ọwụwa anyanwụ na ọdịda anyanwụ nke Rome, nke bidoro n’afọ 44 BC site n’igbu Julius Caesar. E guzobere nkwekọrịta Brundisium n’oge alụmdi na nwunye ahụ n’afọ 40 BC, ma afọ asatọ ka e mesịrị, n’afọ 32 BC, Mark Antony gbara Octavia alụkwaghịm n’usoro iwu, ma kpalite agha Actium n’afọ 31 BC, ebe Mark Antony na Cleopatra abụọ ahụ, (Cleopatra ikpeazụ kpamkpam ahụ) rutere na njedebe ha.

The omega marriage treaty of the Seleucid empire introduced the first Cleopatra who typified the last Cleopatra, whose line of descent formed the link to the prophetic alpha marriage treaty of the Roman empire in 40 BC. Those three treaty marriages typify the treaty marriage of the Edict of Milan. The Edict of Milan marks the beginning of a prophetic siege, it represents a prophetic sign, it marks a transition of a righteous church to an unrighteous church, thus aligning with the enigma of the eighth being of the seven. It marks a treaty marriage that ends a war, until the divorce of the treaty marriage thus marking the beginning of a war. In the two Roman marriages, the divorce precipitates the uniting of the empire. 313 also marks the Exeter camp meeting where the proclamation of the message of the Midnight Cry begins and leads to the closed door of October 22.

Nkwekọrịta alụmdi na nwunye omega nke alaeze Seleucid webatara Cleopatra mbụ, onye nọchiri anya Cleopatra ikpeazụ, onye usoro ọmụmụ ya ghọrọ njikọ gaa na nkwekọrịta alụmdi na nwunye alpha amụma nke alaeze Rom n’afọ 40 T.K. Alụmdi na nwunye nkwekọrịta atọ ahụ nọchiri anya alụmdi na nwunye nkwekọrịta nke Iwu Milan. Iwu Milan na-akara mmalite nke nnọchibido amụma, ọ na-anọchi anya ihe ịrịba ama amụma, ọ na-akara mgbanwe site n’ọgbakọ ezi omume gaa n’ọgbakọ ajọ omume, ya mere ọ na-adaba n’ihe omimi nke onye nke asatọ sitere na ndị asaa. Ọ na-akara alụmdi na nwunye nkwekọrịta nke na-akwụsị agha, ruo mgbe ịgba alụkwaghịm nke alụmdi na nwunye nkwekọrịta ahụ ga-akara mmalite nke agha. N’alụmdi na nwunye Rom abụọ ahụ, ịgba alụkwaghịm ahụ na-eme ka ịdị n’otu nke alaeze ahụ pụta. Afọ 313 na-akwa kwa akara nzukọ ogige Exeter ebe nkwusa nke ozi nke Mkpu Etiti Abalị malitere ma duru gaa n’ọnụ ụzọ emechiri emechi nke Ọktoba 22.

We will continue to consider these truths in the next article.

Anyi ga-anọgide ịtụle eziokwu ndị a n’isiokwu na-esonụ.