The warning message in the book of Ezekiel is the ‘sign of the siege.’ When the siege began, Ezekiel’s wife died and Ezekiel was commanded not to mourn her death. Her death, accompanied with his lack of mourning her death, symbolized the siege and the approaching destruction of Jerusalem. His actions and her death represent a warning sign, typifying a future warning sign set forth by Jesus, as the “abomination of desolation.”

Ozi ịdọ aka ná ntị dị n’akwụkwọ Ezikiel bụ “ihe ịrịba ama nke nnọchibido.” Mgbe nnọchibido ahụ malitere, nwunye Ezikiel nwụrụ, e nyekwara Ezikiel iwu ka ọ ghara iru uju n’ihi ọnwụ ya. Ọnwụ ya, ya na enweghị iru uju Ezikiel n’ihi ọnwụ ya soro, nọchiri anya nnọchibido ahụ na mbibi Jerusalem nke na-abịa nso. Omume ya na ọnwụ ya bụ ihe ịrịba ama nke ịdọ aka ná ntị, na-anọchite ụdị ihe ịrịba ama ịdọ aka ná ntị ga-adị n’ọdịnihu nke Jizọs kwupụtara, dịka “ihe arụ nke mbibi.”

When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand). Matthew 24:15.

Ya mere, mgbe unu ga-ahụ ihe arụ nke mbibi ahụ, nke Daniel onye-amụma kwuru okwu ya, ka o guzo n’ebe nsọ, (onye ọ bula na-agụ ya, ya ghọta). Matiu 24:15.

When the Roman standards were placed inside the precincts of the temple, Christians in Jerusalem were to flee the city. The two witnesses of the sign of Jerusalem’s destruction emphasize the seriousness of recognizing the ‘sign’ in advance of the siege, and inspiration further identifies that those two witnesses find their “more direct application” in the latter days. Speaking of Christ’s warning of Jerusalem’s destruction in connection with Ezekiel and John being in a temple vision, Sister White penned:

Mgbe a dọbara akara agha ndị Rom n’ime ogige ụlọnsọ ahụ, ndị Kraịst nọ na Jerusalem ga-agbapụ n’obodo ahụ. Ndị àmà abụọ nke ihe ịrịba ama nke mbibi Jerusalem na-eme ka ịdị njọ nke ịmata “ihe ịrịba ama” ahụ tupu nnọchibido ahụ pụta ìhè, ma mmụọ nsọ nke mkpughe na-akọwakwa ọzọ na ndị àmà abụọ ahụ nwere “ọrụ ha kpọmkwem karị” n’ụbọchị ikpeazụ. N’ịkọ banyere ịdọ aka ná ntị Kraịst banyere mbibi Jerusalem n’ihe metụtara Ezekiel na Jọn ịbụ n’ọhụụ nke ụlọnsọ, Nwanneanyị White dere:

“While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.

“N’agbanyeghị na amụma ndị a nwetara mmezu n’ụzọ akụkụ n’oge mbibi nke Jerusalem, ha nwere ngwa dịkwuo kpọmkwem n’ụbọchị ikpeazụ.

“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of.” Testimonies, volume 5, 753.

“Anyi na-eguzo n’ọnụ ụzọ nke nnukwu na ihe omume ndị dị nsọ. Amụma na-emezu ngwa ngwa. Onyenweanyị nọ n’ọnụ ụzọ. N’oge na-adịghị anya, a ga-emepe n’ihu anyị oge nke mmasị dị ukwuu nke ga-emetụta ndị niile dị ndụ. A ga-akpọliteghachi esemokwu ndị gara aga; esemokwu ọhụrụ ga-ebili. Ihe ngosi ndị a ga-eme n’ụwa anyị abụghịdị ihe e chepụtala nrọ banyere ha ugbu a.” Testimonies, volume 5, 753.

In chapter four, Ezekiel was directed to act out a parable that was emphasizing the ‘sign of the siege.’ Ezekiel acted out a parable five times in his book which his brethren refused to see. Ezekiel spoke five times to his brethren and they refused to hear. His acted parables and messages illustrate a fivefold class of foolish virgins who refuse to receive the increase of ‘knowledge’ associated with his parables and words. Those words and parables were directly connected with the destruction of Jerusalem which has a “more direct application to the last days.”

N’isi nke anọ, e nyere Ezikiel ntụziaka ka o mee ihe atụ amụma nke na-emesi ‘ihe ịrịba ama nke nnọchibido’ ike. Ezikiel mere ihe atụ amụma ugboro ise n’akwụkwọ ya nke ụmụnne ya jụrụ ịhụ. Ezikiel gwara ụmụnne ya okwu ugboro ise, ma ha jụrụ ịnụ. Ihe atụ amụma ndị o mere na ozi ya na-egosi otu ìgwè ụmụ agbọghọ ise ndị nzuzu, ndị jụrụ ịnata mmụba nke ‘ọmụma’ nke jikọtara ya na ihe atụ amụma ya na okwu ya. Okwu ndị ahụ na ihe atụ amụma ndị ahụ jikọrọ kpọmkwem na mbibi nke Jerusalem, nke nwere “ngwa kpọmkwem karị n’ụbọchị ikpeazụ.”

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.

Gị onwe gị kwa, nwa nke mmadụ, were otu taịl, dobe ya n’ihu gị, ma see obodo ahụ n’elu ya, ya bụ Jerusalem: ma gbaa ya gburugburu n’agha, wukwaa ebe ewusiri ike imegide ya, ma kwakọba ájá mgbidi imegide ya; tinye kwa ogige ndị agha imegide ya, ma dobekwa ebule-agha gburugburu ya. Ọzọkwa, wereere onwe gị ite ígwè, ma debe ya ka ọ bụrụ mgbidi ígwè n’etiti gị na obodo ahụ: ma chere ya ihu, a ga-anọchibido ya, gị onwe gị ga-anọchibido ya. Nke a ga-abụ ihe ịrịba ama nye ụlọ Izrel.

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.

Dina kwaa onwe-gi n’akuku aka-ekpe-gi, were kwa ajọ omume nke ulo Israel bokwasie ya: dika ọnụọgụgụ ụbọchị nile i ga-edina n’elu ya, otu a ka i ga-ebu ajọ omume ha. N’ihi na etinyewo m n’aru gi arọ nke ajọ omume ha, dika ọnụọgụgụ ụbọchị si dị, narị ụbọchị atọ na iri itoolu: otu a ka i ga-ebu ajọ omume nke ulo Israel. Ma mgbe i mezuru ha, dina ọzọ n’akuku aka-nri-gi, i ga-ebukwa ajọ omume nke ulo Juda ụbọchị iri anọ: ekenyewo m gi ụbọchị ọ bula ka ọ bụrụ otu arọ. Ya mere i ga-eche iru gi ihu n’ebe nnọchibido Jerusalem di, ogwe-aka-gi agaghekwa ekpuchi, i gābu amụma megide ya. Ma, le, M gātukwasi gi agbụ, i gaghi-esi kwa n’otu akuku tụgharịa gaa n’akuku ọzọ, rue mgbe i mechara ụbọchị nile nke nnọchibido-gi. Ezekiel 4:1–8.

Sign

Ihe Ịrịba Ama

The word “sign” is located nine times in the book of Ezekiel. In chapter four, the siege of Jerusalem is the “sign” to the house of Israel. In chapter twelve, Ezekiel is again a “sign” identifying the siege and destruction of Jerusalem.

Okwu ahụ bụ “ihe ịrịba ama” dị ugboro itoolu n’akwụkwọ Ezikiel. N’isi nke anọ, nnọchibido Jerusalem bụ “ihe ịrịba ama” nye ụlọ Izrel. N’isi nke iri na abụọ, Ezikiel ọzọ bụ “ihe ịrịba ama” nke na-egosi nnọchibido na mbibi Jerusalem.

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. Therefore, thou son of man, prepare thee stuff for removing, and remove by day in their sight; and thou shalt remove from thy place to another place in their sight: it may be they will consider, though they be a rebellious house. Then shalt thou bring forth thy stuff by day in their sight, as stuff for removing: and thou shalt go forth at even in their sight, as they that go forth into captivity. Dig thou through the wall in their sight, and carry out thereby. In their sight shalt thou bear it upon thy shoulders, and carry it forth in the twilight: thou shalt cover thy face, that thou see not the ground: for I have set thee for a sign unto the house of Israel. Ezekiel 12:2–6.

Nwa nke mmadụ, i bi n’etiti ụlọ nnupu-isi, nke nwere anya ịhụ, ma ha anaghị ahụ; ha nwere ntị ịnụ, ma ha anaghị anụ: n’ihi na ha bụ ụlọ nnupu-isi. Ya mere, gị onwe gị, nwa nke mmadụ, dozierenu onwe gị ihe njem mbupụ, wee pụọ n’ehihie n’ihu ha; ị ga-esi n’ebe gị kwaga ebe ọzọ n’ihu ha: o nwere ike ịbụ na ha ga-atụle ya, n’agbanyeghị na ha bụ ụlọ nnupu-isi. Mgbe ahụ, ị ga-ebupụta ihe gị n’ehihie n’ihu ha, dịka ihe njem mbupụ: ma ị ga-apụ n’anyasị n’ihu ha, dịka ndị na-apụ n’ime ndọrọ-n’agha. Gwuo mgbidi ahụ n’ihu ha, werekwa ya pụta site n’ebe ahụ. N’ihu ha ka ị ga-ebu ya n’ubu gị, werekwa ya pụta n’oge chi jiri; ị ga-ekpuchi ihu gị, ka ị ghara ịhụ ala: n’ihi na emewo m gị ihe ịrịba ama nye ụlọ Izrel. Ezekiel 12:2–6.

When the rebellious house saw the acted-out parable, they knew not what it meant, so they asked Ezekiel to explain.

Mgbe ụlọ nnupụisi ahụ hụrụ ilu ahụ e mere n’omume, ha amataghị ihe ọ pụtara, ya mere, ha rịọrọ Ezikiel ka ọ kọwaa ya.

Son of man, hath not the house of Israel, the rebellious house, said unto thee, What doest thou? Say thou unto them, Thus saith the Lord God; This burden concerneth the prince in Jerusalem, and all the house of Israel that are among them. Say, I am your sign: like as I have done, so shall it be done unto them: they shall remove and go into captivity. Ezekiel 12:9–11.

Nwa nke mmadụ, ụlọ Izrel, ụlọ nnupụisi ahụ, ọ̀ sịghị gị, Gịnị ka ị na-eme? Gwa ha, Otu a ka Onye-nweanyị Jehova kwuru; ibu a metụtara onye-isi nọ na Jerusalem, na ụlọ Izrel niile ndị nọ n’etiti ha. Kwuo, Abụ m ihe-iriba-ama unu: dịka m mere, otu a ka a ga-eme ha: ha ga-ebupu onwe ha, laa n’agha-mkpọrọ. Ezikiel 12:9–11.

The siege of Jerusalem is a sign for God’s people in the latter days.

Nnọchibido Jerusalem bụ ihe ịrịba ama nye ndị Chineke n’ụbọchị ikpeazụ.

“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘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.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12....

“Onye ọ bụla n’ime ndị amụma ochie ahụ kwuru okwu nke pere mpe maka oge nke ha karịa maka oge anyị, nke mere na amụma ha ka dị irè n’ebe anyị nọ. ‘Ugbu a ihe ndị a niile mere ha ka ha bụrụ ihe atụ: e dekwara ha maka ịdọ aka ná ntị anyị, ndị ọgwụgwụ nke ụwa bịakwutere.’ 1 Ndị Kọrịnt 10:11. ‘Ọ bụghị nye onwe ha, kama ọ bụ nye anyị ka ha na-eje ozi n’ihe ndị ahụ, bụ́ ndị e kwusara unu ugbu a site n’aka ndị kwusara unu ozi ọma site na Mmụọ Nsọ nke e zitere si n’eluigwe; ihe ndị mmụọ ozi na-achọsi ike ilebanye anya n’ime ha.’ 1 Pita 1:12....”

“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

“Baịbụl achịkọtala ma kee akụnụba ya ọnụ maka ọgbọ ikpeazụ a. Ihe omume ukwu niile na mmemme dị nsọ nke akụkọ ihe mere eme nke Agba Ochie abụwo, ma na-aga n’ihu ịbụ, ihe ndị na-eme ọzọ n’ime nzukọ n’ụbọchị ikpeazụ ndị a.” Selected Messages, book 3, 338, 339.

This Same Day

N’Ụbọchị A Nnọọ Otu A

Ezekiel in the acted parable of the ‘siege and destruction of Jerusalem’ is a sign for God’s people in the latter days.

Ezikiel, n’ilu nke e mere eme nke “nnọchibido na mbibi nke Jerusalem,” bụ ihe ịrịba ama nye ndị nke Chineke n’ụbọchị ikpeazụ.

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.

Ọzọkwa, n’afọ nke itoolu, n’ọnwa nke iri, n’ụbọchị nke iri nke ọnwa, okwu nke Onyenwe anyị bịakwutere m, sị, Nwa nke mmadụ, deere onwe gị aha ụbọchị a, ọbụna nke otu ụbọchị a; eze Babilọn ebiliwo imegide Jerusalem n’otu ụbọchị a.

And utter a parable unto the rebellious house, and say unto them, Thus saith the Lord God; Set on a pot, set it on, and also pour water into it: Gather the pieces thereof into it, even every good piece, the thigh, and the shoulder; fill it with the choice bones. Take the choice of the flock, and burn also the bones under it, and make it boil well, and let them seethe the bones of it therein. Wherefore thus saith the Lord God; Woe to the bloody city, to the pot whose scum is therein, and whose scum is not gone out of it! bring it out piece by piece; let no lot fall upon it. For her blood is in the midst of her; she set it upon the top of a rock; she poured it not upon the ground, to cover it with dust; That it might cause fury to come up to take vengeance; I have set her blood upon the top of a rock, that it should not be covered.

Kwuo ilu gwa ụlọ nnupụisi ahụ, sị ha, Otú a ka Onye-nwe Chineke kwuru: Dọba ite ahụ n’ọkụ, dobekwa ya, wụnyekwa mmiri n’ime ya: Chịkọtanụ ibe ya n’ime ya, ee, ibe ọma ọ bụla, apata na ubu; jupụtanụ ya n’ọkpụkpụ ndị kachasị mma. Were nke kasị mma n’ìgwè anụ ụlọ, kpọọkwa ọkpụkpụ ndị ahụ n’okpuru ya ọkụ, mee ka o sie nke ọma, ka ha siekwa ọkpụkpụ ya n’ime ya. Ya mere, otú a ka Onye-nwe Chineke kwuru; Ahụhụ ga-adịrị obodo ọbara ahụ, ite ahụ nke ure ya dị n’ime ya, nke ure ya esikwaghị n’ime ya pụọ! Wepụtanụ ya ibe site n’ibe; ka a ghara ịtụ nza n’elu ya. N’ihi na ọbara ya dị n’etiti ya; ọ dọbaara ya n’elu nkume dị larịị; ọ wụsịghị ya n’ala, ka ájá kpuchie ya; Ka o wee mee ka iwe bilie were bịa imegwara; etinyewo m ọbara ya n’elu nkume dị larịị, ka e wee ghara ikpuchi ya.

Therefore thus saith the Lord God; Woe to the bloody city! I will even make the pile for fire great. Heap on wood, kindle the fire, consume the flesh, and spice it well, and let the bones be burned. Then set it empty upon the coals thereof, that the brass of it may be hot, and may burn, and that the filthiness of it may be molten in it, that the scum of it may be consumed. She hath wearied herself with lies, and her great scum went not forth out of her: her scum shall be in the fire. In thy filthiness is lewdness: because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee. I the Lord have spoken it: it shall come to pass, and I will do it; I will not go back, neither will I spare, neither will I repent; according to thy ways, and according to thy doings, shall they judge thee, saith the Lord God.

Ya mere, otu a ka Onye-nwe-anyị Jehova kwuru: Ahuhu diri obodo ọbara! M ga-eme ka ikpo nkụ a ga-eji gbaa ọkụ buru ibu. Kpokwasị nkụ, mụnye ọkụ, sie anụ ahụ nke ọma, tinyekwa ya ose nke ọma, ka a kpọọkwa ọkpụkpụ ahụ ọkụ. Mgbe ahụ dobe ya n’efu n’elu icheku ya, ka ọla kọpa ya wee kpoo ọkụ ma gbaa, ka e wee mee ka adịghị ọcha ya gbazee n’ime ya, ka e wee kpochapụ ụfụfụ ya. O jiri ụgha mee onwe ya ike ọgwụgwụ, ma nnukwu ụfụfụ ya esiteghị n’ime ya pụta: ụfụfụ ya ga-adị n’ime ọkụ. N’adịghị ọcha gị ka ajọ omume rụrụ arụ dị: n’ihi na asachapurula m gị, ma i meghị ka ị dị ọcha, a gaghị emekwa ka ị dị ọcha ọzọ n’adịghị ọcha gị, ruo mgbe m ga-eme ka ọnụma m zuru ike n’ahụ gị. Mụ onwe m, Jehova, ekwuola ya: ọ ga-emezu, m ga-emekwa ya; agaghị m alaghachi azụ, agaghị m ebere, agaghịkwa m echegharị; dị ka ụzọ gị si dị, na dị ka omume gị si dị, ka ha ga-esi kpee gị ikpe, ka Onye-nwe-anyị Jehova kwuru.

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?

Okwu nke Onyenwe anyị bịakwutekwara m, sị, Nwa nke mmadụ, lee, ana m eji otiti napụ gị ihe anya gị na-achọsi ike: ma ị gaghị akwa ụta, ị gaghịkwa ebe ákwá, anya mmiri gị agaghịkwa asọda. Zere iti mkpu, emela iru uju n’ihi ndị nwụrụ anwụ; kee ihe ịchọ mma nke isi gị n’isi gị, yikwasịkwa akpụkpọ ụkwụ gị n’ụkwụ gị, ekpuchikwala egbugbere ọnụ gị, erikwala achịcha ndị mmadụ. Ya mere, agwara m ndị mmadụ okwu n’ututu; ma na mgbede nwunye m nwụrụ; emekwara m n’ututu dịka e nyere m iwu. Ndị mmadụ wee sị m, Ị̀ gaghị agwa anyị ihe ihe ndị a bụ n’ebe anyị nọ, 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. 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. Ezekiel 24:1–24.

Mgbe ahụ, azara m ha, si, Okwu nke Onyenwe anyị bịakwutere m, na-asị, Gwa ụlọ Izrel okwu, si, Otú a ka Onye-nwe-ayi Jehova kwuru: Lee, aga m emerụ ebe nsọ m, ịdị ebube nke ike unu, ọchịchọ nke anya unu, na ihe mkpụrụ obi unu ji ọmịiko ele; ụmụ unu ndị ikom na ụmụ unu ndị inyom unu hapụrụ ga-adakwa n’ mma-agha. Unu ga-emekwa dị ka m mere: unu agaghị ekpuchi egbugbere ọnụ unu, unu agaghị erikwa achịcha nke ndị mmadụ. Okpu unu ga-adịkwa n’isi unu, akpụkpọ ụkwụ unu adịkwa n’ụkwụ unu: unu agaghị akwa ákwá ma ọ bụ bee ákwá; kama unu ga-ala n’iyi n’ihi ajọ omume unu, na-eru uju, onye na ibe ya. N’otú a, Ezikiel bụ ihe ịrịba ama nye unu: dịka ihe niile o mere si dị, otu ahụ ka unu ga-eme: ma mgbe nke a bịara, unu ga-ama na Abụ m Onye-nwe-ayi Jehova. Ezikiel 24:1–24.

Ezekiel is a sign who identifies the beginning siege and the ending destruction of Jerusalem, and thereafter; the captivity of the members of the Laodicean Seventh-day Adventist church.

Ezikiel bụ ihe ịrịba ama nke na-egosi mmalite nnọchibido ahụ na mbibi ikpeazụ nke Jerusalem, ma emesia; ndọta n’agha nke ndị otu ụka Seventh-day Adventist nke Laodisia.

“When Christ looked down from the crest of Olivet, He saw this state of things existing in every church. The warnings come down to all that are following in the tread of the people of Jerusalem, who had such great light. This people is before us as a warning. By rejecting God’s warnings in this our day, men are repeating the sin of Jerusalem. The Lord sees what the human agent does not see and will not see—the outcome of all the human devising in Battle Creek. He has done all that a God could do. He has flashed light before the eyes of the people, that their sins might not reach the boundary where repentance cannot be felt. But by a long process of departure from just and righteous principles, men have placed themselves where light and truth, justice and mercy, are not discerned. This course has become part of their very nature.” Testimonies, volume 8, 68.

“Mgbe Kraịst lere anya site n’elu ugwu Olivet, Ọ hụrụ ọnọdụ ihe ndị a dị otu a n’ime nzukọ ụka nile. Ịdọ aka ná ntị ndị a na-erute ndị niile na-eso n’ụzọ ndị mmadụ nke Jerusalem, ndị natara nnukwu ìhè dị otu ahụ. E debere ndị a n’ihu anyị dịka ịdọ aka ná ntị. Site n’ịjụ ịdọ aka ná ntị nke Chineke n’ụbọchị anyị a, mmadụ na-emegharị mmehie Jerusalem. Onyenweanyị na-ahụ ihe onye ọrụ mmadụ na-adịghị ahụ ma na-agaghị ahụ—nsonaazụ nke aghụghọ na atụmatụ mmadụ nile dị na Battle Creek. O meela ihe niile Chineke pụrụ ime. O mere ka ìhè gbaa n’ihu anya ndị mmadụ, ka mmehie ha ghara iru ókè ebe a pụghịzi inwe nchegharị. Ma site n’oge dị ogologo nke ịpụ n’ụkpụrụ ziri ezi na ezi omume, mmadụ etinyela onwe ha n’ọnọdụ ebe a naghị aghọta ìhè na eziokwu, ikpe ziri ezi na ebere. Ụzọ omume a aghọwo akụkụ nke ọdịdị ha n’onwe ya.” Testimonies, volume 8, 68.

Two Witnesses of Alpha and Omega

Ndị Àmà Abụọ nke Alfa na Omega

Ezekiel had been supernaturally made dumb, and he was informed when Jerusalem fell, he would again be able to speak, and that he would then be a ‘sign.’ Ezekiel’s lack of mourning his wife’s death marked the alpha sign at the beginning of the siege, and Ezekiel’s mouth being opened when Jerusalem fell was the omega sign. The siege unto the destruction is marked by a sign in the beginning and ending. Within the same illustration, a second witness to an alpha and omega sign is represented as the death of the “desire of Ezekiel’s eyes” as the alpha and the death of the people’s “desire of eyes” is the omega sign of the period. The period of one and a half years bears two witnesses of an alpha and an omega. The death of Ezekiel’s wife represented the captivity and trampling down of the host, and the omega death of Jerusalem represented the trampling down of the sanctuary.

Ezikiel e mere ka ọ bụrụ onye ogbi n’ụzọ karịrị nke mmadụ, a kpọkwara ya òkù na mgbe Jerusalem dara, ọ ga-enwekwa ike ikwu okwu ọzọ, nakwa na n’oge ahụ ọ ga-abụ “ihe ịrịba ama.” Ezigbo na Ezikiel erughị uju n’ihi ọnwụ nwunye ya gosipụtara ihe ịrịba ama alfa n’mmalite nke nnọchibido ahụ, ma imeghe ọnụ Ezikiel mgbe Jerusalem dara bụ ihe ịrịba ama omega. A na-eji ihe ịrịba ama n’mmalite na na njedebe akara nnọchibido ahụ ruo na mbibi. N’ime otu ihe atụ ahụ, a na-egosikwa akaebe nke abụọ banyere ihe ịrịba ama alfa na omega, ebe ọnwụ nke “ihe ọchịchọ nke anya Ezikiel” bụ alfa, ma ọnwụ nke “ihe ọchịchọ nke anya” nke ndị mmadụ bụ ihe ịrịba ama omega nke oge ahụ. Oge nke otu afọ na ọkara nwere ndị akaebe abụọ banyere alfa na omega. Ọnwụ nwunye Ezikiel nọchiri anya ndọta n’agha na nzọụkwụ-aka-ala nke usuu ndị agha, ma ọnwụ omega nke Jerusalem nọchiri anya nzọụkwụ-aka-ala nke ebe nsọ.

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 24:24–27.

Ya mere, Izikiel bụụrụ unu ihe ịrịba ama: dịka ihe nile o meworo, otú ahụ ka unu ga-eme: ma mgbe nke a bịara, unu ga-ama na Abụ m Onyenwe anyị Chineke. Ọzọkwa, gị onwe 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 tukwasịrị uche ha, ụmụ ha ndị ikom na ụmụ ha ndị inyom, Na onye ahụ nke gbapụrụ n’ụbọchị ahụ ga-abịakwute gị, ime ka i jiri ntị gị nụ ya? N’ụbọchị ahụ ka a ga-eme ka ọnụ gị meghee nye onye ahụ nke gbapụrụ, ị ga-ekwukwa okwu, ị gaghịkwa abụzi ogbi ọzọ: ị ga-abụkwara ha ihe ịrịba ama; ha ga-amakwa na Abụ m Onyenwe anyị. Izikiel 24:24–27.

Six Deaths

Ọnwụ Isii

The death of Ezekiel’s wife marks the beginning of the siege and the death of Jerusalem, who is prophetically Christ’s bride, and illustrates the soon-coming Sunday law, which is preceded by a period represented by the siege. The period of the siege and the destruction are two distinct, though directly connected waymarks. The siege is a period of time, and the destruction is a point in time. The destruction is the Sunday law that is preceded by the period of the formation of the image of the beast. The period of the image of the beast concludes with the mark of the beast. When Jesus identified the sign of the destruction of Jerusalem in Matthew twenty-four, He also referenced the days of Noah.

Ọnwụ nwunye Ịzikiel na-akara mmalite nke nnọchibido na ọnwụ Jerusalem, onye n’amụma bụ nwunye Kraịst, ma na-egosikwa iwu Ụka banyere Sọnde nke na-abịa n’oge na-adịghị anya, nke oge e ji nnọchibido ahụ nọchite anya ya na-ebute ụzọ ya. Oge nnọchibido ahụ na mbibi ahụ bụ akara-ụzọ abụọ dị iche iche, ọ bụ ezie na ha jikọrọ onwe ha ozugbo. Nnọchibido ahụ bụ oge, mbibi ahụ bụkwa otu ebe n’oge. Mbibi ahụ bụ iwu Sọnde nke oge nhazi oyiyi anụ ọhịa na-ebute ụzọ ya. Oge oyiyi anụ ọhịa ahụ na-ejedebe n’akara anụ ọhịa ahụ. Mgbe Jizọs kọwara ihe ịrịba ama nke mbibi Jerusalem na Matiu isi nke iri abụọ na anọ, O kpọtụrụkwa ụbọchị Noa aka.

But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Matthew 24:37–39.

Ma dịka ụbọchị ndị Noa dị, otu a ka ọbịbịa Nwa nke mmadụ ga-adịkwa. N’ihi na dịka n’ụbọchị ndị ahụ tupu iju mmiri bịara, ha nọ na-eri ma na-aṅụ ihe ọṅụṅụ, na-alụ di ma na-enye n’alụmdi na nwunye, ruo ụbọchị Noa batara n’ụgbọ ahụ, Ha amaghịkwa ruo mgbe iju mmiri ahụ bịara, buru ha niile pụọ; otu a ka ọbịbịa Nwa nke mmadụ ga-adịkwa. Matiu 24:37–39.

In the days of Noah, the door of probation was closed, thus typifying the soon-coming Sunday law, that is also typified by the door closing on October 22, 1844. The period from the Exeter camp meeting of August 12–17 in 1844, represents a prophetic period that leads to a closed door.

N’ụbọchị Noa, emechiri ụzọ nke oge amara, si otú a na-anọchi anya iwu Sọnde nke na-abịa ngwa ngwa, nke a na-anọchikwa anya ya site n’imechi ụzọ ahụ n’ụbọchị Ọktoba 22, 1844. Oge ahụ sitere na nzukọ ọmụma ogige Exeter nke August 12–17 n’afọ 1844, na-anọchi anya oge amụma nke na-eduga n’ụzọ e mechiri emechi.

In the days of Noah, Noah represented the third angel and the third angel arrived at the closed door of October 22, 1844. In the days of Noah, which according to Jesus would be as “the coming of the Son of man,” the three angels of Revelation fourteen led to the closed door. William Miller represented the first angel’s message, and was typified by Enoch in the days of Noah. Jude identifies Enoch’s message as a parallel to Miller’s message.

N’ụbọchị Noa, Noa nọchiri anya mmụọ-ozi nke atọ, ma mmụọ-ozi nke atọ rutere n’ọnụ ụzọ e mechiri emechi nke Ọktoba 22, 1844. N’ụbọchị Noa, nke dịka Jizọs siri kwuo ga-adị ka “ọbịbịa nke Nwa nke mmadụ,” mmụọ-ozi atọ nke Mkpughe iri na anọ dugara n’ọnụ ụzọ e mechiri emechi. William Miller nọchiri anya ozi nke mmụọ-ozi mbụ, e wee jiri Inọk n’ụbọchị Noa tụọ ya atụ. Jud na-akọwapụta ozi Inọk dịka ihe yiri ozi Miller.

And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. Jude 1:14, 15.

Enọk kwa, onye nke asaa sitere n’aka Adam, buru amụma banyere ndị a, sị, Lee, Onyenwe anyị na-abịa ya na puku iri nke ndị nsọ Ya, Ikpe ikpe n’elu mmadụ niile, na ikwe ka ndị nile na-adịghị asọpụrụ Chineke dị n’etiti ha mata ọrụ nile ha nke enweghị nsọpụrụ Chineke nke ha rụrụ n’enweghị nsọpụrụ Chineke, na okwu ike nile ndị mmehie na-adịghị asọpụrụ Chineke kwuru megide Ya. Jude 1:14, 15.

Miller’s first angel’s message announced the “judgment” as typified by Enoch’s message. Enoch’s beginning is marked as being the “seventh from Adam.” Miller’s message began and ended with the arrival of the “seven times” against the northern kingdom and forty-six years later the third angel arrived on October 22, 1844 when the “seven times” against the southern kingdom was fulfilled. Both Enoch and Miller, who were messengers of the judgment hour, began with the number seven being identified. The period that began with Enoch, the seventh ended with seven days that the animals entered the ark until the door was supernaturally closed. Jesus always illustrates the end with the beginning.

Ozi mbụ nke mmụọ-ozi Miller kwusara “ikpé” ahụ dị ka e sere onyinyo ya n’ozi Inọk. A kọwara mmalite Inọk dịka ịbụ “onye nke asaa site n’aka Adam.” Ozi Miller bidoro ma kwụsị na mbata nke “oge asaa” megide alaeze ugwu, ma afọ iri anọ na isii ka e mesịrị mmụọ-ozi nke atọ bịarutere n’October 22, 1844 mgbe “oge asaa” ahụ megide alaeze ndịda mezuru. Ma Inọk ma Miller, ndị bụ ndị-ozi nke awa ikpe, malitere site n’ịkọwapụta ọnụọgụ asaa. Oge ahụ nke malitere na Inọk, onye nke asaa, kwụsịrị na ụbọchị asaa nke ụmụ anụmanụ banyere n’ụgbọ ahụ ruo mgbe e mechiri ụzọ ahụ n’ụzọ karịrị nke mmadụ. Jizọs na-egosi njedebe mgbe niile site na mmalite.

Enoch begat Methuselah, who in turn begat Lamech. Lamech and Methuselah represent the second angel's message and also the message of the midnight cry. The midnight cry progressed unto the closed door, and is thus represented by Methuselah who died the year of the flood. Lamech represented the second angel’s message, and Lamech died five years before the flood. The five years from the death of Lamech unto the death of Methuselah when the door closed, typified the death of Ezekiel’s bride marking the beginning of the period that led to the death of Christ’s bride represented by Methuselah.

Inok mụrụ Metusela, onye n'aka nke ya mụrụ Lemek. Lemek na Metusela nọchiri anya ozi nke mmụọ-ozi nke abụọ, nakwa ozi nke mkpu etiti abalị. Mkpu etiti abalị gara n’ihu ruo n’ọnụ ụzọ e mechiri emechi, ya mere a nọchiri ya anya site na Metusela, onye nwụrụ n’afọ idei mmiri ahụ. Lemek nọchiri anya ozi nke mmụọ-ozi nke abụọ, Lemek wee nwụọ afọ ise tupu idei mmiri ahụ. Afọ ise ndị ahụ site n’ọnwụ Lemek ruo n’ọnwụ Metusela mgbe ọnụ ụzọ ahụ mechiri emechi, bụ onyinyo nke ọnwụ nke nwanyị Ezikiel lụrụ, nke kpọrọ akara mmalite nke oge ahụ nke dugara n’ọnwụ nke nwanyị Kraịst lụrụ, nke Metusela nọchiri anya ya.

Enoch typified the first angel that arrived in 1798, Lamech typified the second angel that arrived on April 19, 1844 and Methuselah typified the midnight cry from Exeter unto the closed door of October 22, 1844, that was typified by Noah. The five years from the death of Lamech unto the death of Methuselah typified the year and a half from 587 BC unto 586 BC. Those five years from Lamech to Methuselah typify five years from 1448 unto 1453.

Inọk nọchiri anya mmụọ-ozi mbụ nke bịara n’afọ 1798, Lamek nọchiri anya mmụọ-ozi nke abụọ nke bịara n’ụbọchị Eprel 19, 1844, Metusela kwa nọchiri anya mkpu etiti abalị site na Exeter ruo n’ọnụ ụzọ e mechiri emechi nke Ọktoba 22, 1844, nke Noa nọchiri anya ya. Afọ ise ahụ site n’ọnwụ Lamek ruo n’ọnwụ Metusela nọchiri anya otu afọ na ọkara site na 587 BC ruo 586 BC. Afọ ise ahụ site na Lamek ruo Metusela nọchiri anya afọ ise site na 1448 ruo 1453.

On October 31, 1448, John Palaiologos died and his brother, Constantine the eleventh, (the last Constantine) sought permission to ascend the throne of eastern Rome from the Islamic Turkish power. His submission on July 27, 1299, fulfilled the second one hundred and fifty years of Revelation nine set forth in verse ten. Five years after John Palaiologos death, his brother Constantine the eleventh died upon the walls of Constantinople as Mehmed II conquered the Byzantine empire of eastern Rome. Mehmed is the Turkish derivation of Mohammed, so the death of the first Mohammed in 632, which began the first one hundred and fifty year prophecy of Revelation nine, (located in verse five), and which ended with the death of the last Constantine at the hands of ‘Mohammed the second’ eight hundred and twenty-one years later. Five years before his death Mohammed had predicted the demise of Rome and it was accomplished by the Turk named Mohammed the second.

N’ụbọchị Ọktoba 31, 1448, Jọn Palaiologos nwụrụ, nwanne ya nwoke, Constantine nke iri na otu, (Constantine ikpeazụ ahụ), wee chọọ ka ike Alakụba ndị Tọki nye ya ikike ịrịgoro n’ocheeze nke Rom ọwụwa anyanwụ. Ndo onwe ya n’okpuru ha n’ụbọchị Julaị 27, 1299, mezuru afọ narị otu na iri ise nke abụọ nke Mkpughe isi nke itoolu, dịka e depụtara ya n’amaokwu nke iri. Afọ ise mgbe Jọn Palaiologos nwụsịrị, nwanne ya nwoke Constantine nke iri na otu nwụrụ n’elu mgbidi Constantinople ka Mehmed nke Abụọ meriri alaeze Byzantium nke Rom ọwụwa anyanwụ. Mehmed bụ mgbagharị aha Mohammed n’asụsụ Tọki, ya mere ọnwụ Mohammed mbụ n’afọ 632, nke malitere amụma mbụ nke afọ narị otu na iri ise nke Mkpughe isi nke itoolu, (nke dị n’amaokwu nke ise), ma nke kwụsịrị site n’ọnwụ Constantine ikpeazụ ahụ n’aka “Mohammed nke Abụọ” afọ narị asatọ na iri abụọ na otu ka e mesịrị. Afọ ise tupu ọnwụ ya, Mohammed buru amụma mbibi nke Rom, e mezukwara ya site n’aka onye Tọki aha ya bụ Mohammed nke Abụọ.

Constantine the last, the eleventh, died in the battle of Constantinople, thus identifying five years from the death of his brother John to his death. Those five years were typified by the five years from the death of Lamech, the son, unto the death of Methuselah, the father, five years later when the door closed upon the ark. Thus, the death of Ezekiel’s bride was typified by the death of Lamech, and together they provide witness to the death of John Palaiologos in 1448. The subsequent death of Methuselah aligns with the death of Christ’s bride and the destruction of Jerusalem in 586 BC, and together they align with the death of Constantine the eleventh.

Konstantin nke ikpeazụ, onye nke iri na otu, nwụrụ n’agha Constantinople, si otú a gosi afọ ise site n’ọnwụ nwanne ya nwoke Jọn ruo n’ọnwụ ya. Afọ ise ndị ahụ ka e ji afọ ise ahụ site n’ọnwụ Lamek, nwa ahụ, ruo n’ọnwụ Metusela, nna ya, afọ ise ka e mesịrị mgbe e mechiri ụzọ nke ụgbọ ahụ, mee ihe atụ. N’ihi ya, ọnwụ nwunye Izikiel ka e ji ọnwụ Lamek mee ihe atụ, ma ọnụ ha abụọ na-enye akaebe banyere ọnwụ Jọn Palaiologos na 1448. Ọnwụ Metusela sochirinụ kwekọrọ n’ọnwụ nwunye Kraịst na mbibi Jerusalem na 586 BC, ma ọnụ ha abụọ kwekọrọ n’ọnwụ Konstantin nke iri na otu.

The three witnesses of a prophetic period that begins and ends with a death, illustrate the period of the formation of the image of the beast that concludes with the mark of the beast, and it aligns with the proclamation of the midnight cry in Millerite history and the formation of the image of the beast that concludes with the mark of the beast in our current history. When the mark of the beast is fulfilled at the soon-coming Sunday law, the prophetic “speaking” arrives in agreement with Ezekiel being able to “speak” upon his own volition when Jerusalem was destroyed.

Ndịàmà atọ nke oge amụma nke na-amalite ma na-akwụsị n’ọnwụ, na-egosi oge e si emepụta oyiyi nke anụ ọhịa ahụ nke na-ejedebe n’akara nke anụ ọhịa ahụ, ọ na-adabakwa n’ikwusa mkpu etiti abalị n’akụkọ ihe mere eme nke ndị Millerait na imepụta oyiyi nke anụ ọhịa ahụ nke na-ejedebe n’akara nke anụ ọhịa ahụ n’akụkọ ihe mere eme anyị ugbu a. Mgbe akara nke anụ ọhịa ahụ mezuru n’iwu Sọnde nke na-abịa n’oge na-adịghị anya, “ikwu okwu” amụma ahụ na-abịa n’ịkwekọ na Ezikiel inwe ike “ikwu okwu” site n’uche nke ya mgbe e bibiri Jerusalem.

Speaking

Ikwu okwu

At the Sunday law, which is typified by the destruction of Jerusalem, the prophetic speaking of the United States is marked as the false prophet speaks as a dragon.

N’iwu Sọnde, nke mbibi Jerusalem na-anọchi anya ya, a na-akara ikwu amụma nke United States akara dị ka onye amụma ụgha si ekwu okwu dịka dragọn.

And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.

M wee hụ anụ-ọhịa ọzọ ka o si n’ala na-arịpụta; o nwekwara mpi abụọ dị ka nwa atụrụ, ọ na-ekwu kwa dịka dragọn. Mkpughe 13:11.

At the Sunday law, Balaam strikes his ass a third time, and the ass then speaks.

N’iwu Sọnde, Belem tiri ịnyịnya-ibu ya ihe nke ugboro nke atọ, mgbe ahụkwa ịnyịnya-ibu ahụ kwuru okwu.

And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? And Balaam said unto the ass, Because thou hast mocked me: I would there were a sword in mine hand, for now would I kill thee. And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ever since I was thine unto this day? was I ever wont to do so unto thee? And he said, Nay. Numbers 22:28–30.

Onyenwe anyị meghere ọnụ ịnyịnya ibu ahụ, o wee sị Belam, Gịnị ka m mere gị, nke mere i ji tie m ugboro atọ ndị a? Belam wee sị ịnyịnya ibu ahụ, N’ihi na i mere m ihe ọchị: a sị na mma agha dị n’aka m, n’ezie ugbu a agaara m egbu gị. Ịnyịnya ibu ahụ wee sị Belam, Ò bụghị m bụ ịnyịnya ibu gị, nke ị na-agba kemgbe m ghọrọ nke gị ruo taa? ò nweela mgbe m ji eme gị otu a? O wee sị, Mba. Ọnụ Ọgụgụ 22:28–30.

The false prophet speaks at the Sunday law and Islam also speaks at the Sunday law. Both are prophetically false prophets. At the Sunday law the ‘vision” of Habakkuk that tarried, speaks.

Onye-amụma ụgha na-ekwu okwu n’iwu Ụka nke Ụbọchị Sọnde, ma Alakụba kwa na-ekwu okwu n’iwu Ụka nke Ụbọchị Sọnde. Ha abụọ bụ, n’amụma, ndị amụma ụgha. N’iwu Ụka nke Ụbọchị Sọnde ka “ọhụụ” Habakuk ahụ nke gbuuru oge, na-ekwu okwu.

For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.

N’ihi na ọhụụ ahụ ka bụ maka oge a kara aka, ma n’ọgwụgwụ ya ọ ga-ekwu okwu, ọ gaghị aghakwa ụgha: ọ bụrụgodị na o gbuo oge, chere ya; n’ihi na ọ ga-abịa n’ezie, ọ gaghị egbu oge. Habakkuk 2:3.

Habakkuk is the true prophet who speaks in contrast with the false prophets. The ‘vision’ of Habakkuk speaks through the mouth of formerly dumb Ezekiel, whose mouth is then opened. The promise of being God’s mouth was given to Jeremiah.

Habakkuk bụ ezi onye-amụma nke na-ekwu okwu n’iche megide ndị amụma ụgha. “Ọhụ” Habakkuk na-ekwu okwu site n’ọnụ Ezekiel, onye bụbu onye ogbi, onye e mesịrị meghere ọnụ ya. E nyere Jeremaịa nkwa nke ịbụ ọnụ Chineke.

Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:18, 19.

Gịnị mere ihe mgbu m ji bụrụ nke na-adịgide adịgide, ọnya m kwa bụrụ nke a na-apụghị ịgwọ, nke jụrụ ka a gwọọ ya? Ì ga-abụrịrị m kpamkpam dịka onye ụgha, na dịka mmiri nke na-agwụ? Ya mere, otu a ka Onyenwe anyị kwuru, Ọ bụrụ na i laghachite, mgbe ahụ ka M ga-eme ka i lọghachi ọzọ, ị ga-eguzokwa n’ihu M: ma ọ bụrụ na i si n’ihe rụrụ arụ wepụta ihe dị oké ọnụ ahịa, ị ga-adị ka ọnụ M: ka ha lọghachikwute gị; ma gị onwe gị alaghachikwutela ha. Jeremaya 15:18, 19.

At the Sunday law, Zacharias's nine months of dumbness ended when he spoke and confirmed that his son’s name is to be John. Zacharias represented leadership who disbelieve the word of the third angel, and John represented the Elijah movement, the church that would usher in the Second Coming of Christ.

N’iwu Sọnde, ọnwa itoolu ahụ nke nkịtị Zacharias kwụsịrị mgbe o kwuru okwu ma kwado na aha nwa ya ga-abụ Jọn. Zacharias nọchiri anya ndị ndu na-ekweghị okwu nke mmụọ ozi nke atọ, Jọn wee nọchiri anya ngagharị Ịlaịja, ụka nke ga-ebute Mbịbịa nke Abụọ nke Kraịst.

And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.

Zekaraya wee sị mmụọ-ozi ahụ, Olee ihe m ga-eji mara nke a? n’ihi na abụ m agadi nwoke, nwunye m kwa emeela agadi nke ukwuu. Mmụọ-ozi ahụ wee zaa sị ya, Abụ m Gebriel, onye na-eguzo n’ihu Chineke; e zigakwara m ka m gwa gị okwu, ma gosi gị ozi ọma ndị a. Ma, lee, ị ga-abụ ogbi, ghara inwe ike ikwu okwu, ruo ụbọchị a ga-emezu ihe ndị a, n’ihi na i kweghị okwu m, ndị a ga-emezu n’oge ha.

And the people waited for Zacharias, and marvelled that he tarried so long in the temple. And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless. Luke 1:18–22.

Ndị mmadụ nọkwa na-eche Zekaraya, ha wee juo anya na o jidere ogologo oge n’ụlọ nsọ ahụ. Ma mgbe ọ pụtara, o nweghị ike ikwu okwu nye ha; ha wee ghọta na ọ hụwo ọhụụ n’ụlọ nsọ ahụ; n’ihi na ọ na-emere ha ihe ịrịba ama, ma ọ nọgide bụrụ onye ogbi. Luk 1:18–22.

Zacharias was of the eighth course of priests.

Zakaraias bụ nke ọgbakọ ndị nchụàjà nke asatọ.

There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. And they had no child, because that Elisabeth was barren, and they both were now well stricken in years. And it came to pass, that while he executed the priest’s office before God in the order of his course, According to the custom of the priest’s office, his lot was to burn incense when he went into the temple of the Lord. And the whole multitude of the people were praying without at the time of incense. Luke 1:5–10.

N’ụbọchị Herọd, eze Judia, e nwere otu onye nchụàjà aha ya bụ Zekaraya, onye nke òtù Abaya: nwunye ya sokwa n’ụmụ nwanyị Erọn, aha ya bụ Elizabet. Ha abụọ kwa bụ ndị ezi omume n’ihu Chineke, na-eje ije n’iwu niile na ụkpụrụ nile nke Onyenwe anyị n’enweghị ụta. Ha enwebeghị nwa, n’ihi na Elizabet bụ nwanyị aga, ha abụọ kwa eruola agadi nke ukwuu. O wee ruo, mgbe ọ na-arụ ọrụ nchụàjà n’ihu Chineke dịka usoro òtù ya si dị, dị ka omenala ọrụ nchụàjà si dị, nza dakwasịrị ya isure ihe na-esi ísì ụtọ mgbe ọ banyere n’ụlọ nsọ nke Onyenwe anyị. Ma ìgwè mmadụ niile nọ n’èzí na-ekpe ekpere n’oge isure ihe na-esi ísì ụtọ. Luk 1:5–10.

All the prophets represent the latter days, and Zacharias went into the temple, as did Ezekiel. He was of the eighth course of priests, marking a symbol of the eight souls on Noah’s ark that went from the old to the new world. Both he and his wife were blameless, but Zacharias would doubt the words of Gabriel. The Millerite movement began as Philadelphian's (blameless) but transitioned to Laodicean's in 1856. In the latter days, the message of the angel is the message of the third angel, and Gabriel’s message to Zacharias represents the third angel’s message and also the Elijah message, as represented by John the Baptist.

Ndị amụma niile na-anọchi anya ụbọchị ikpeazụ, ma Zekaraya batara n’ụlọ nsọ, dị ka Ezikiel mere. Ọ bụ onye nke usoro nke asatọ n’etiti ndị nchụàjà, nke na-akara ihe nnọchianya nke mkpụrụ obi asatọ nọ n’ụgbọ Noa ndị si n’ụwa ochie gafee banye n’ụwa ọhụrụ. Ma ya na nwunye ya abụọ bụ ndị na-enweghị ntụpọ, ma Zekaraya ga-enwe obi abụọ n’okwu Gebriel. Mmegharị Millerite malitere dịka ndị Filadelfia (ndị na-enweghị ntụpọ) ma gbanwee bụrụ ndị Laodisia n’afọ 1856. N’ụbọchị ikpeazụ, ozi nke mmụọ ozi ahụ bụ ozi nke mmụọ ozi nke atọ, ma ozi Gebriel nye Zekaraya na-anọchi anya ozi nke mmụọ ozi nke atọ, ma bụrụkwa ozi Elaịja, dịka a na-anọchi anya ya n’aka Jọn Baptist.

And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. And when Zacharias saw him, he was troubled, and fear fell upon him. But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. And thou shalt have joy and gladness; and many shall rejoice at his birth. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother’s womb. And many of the children of Israel shall he turn to the Lord their God. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. Luke 1:11–19.

Mmụọ-ozi nke Onyenwe anyị wee pụta ìhè n’ihu ya, ka o guzo n’aka nri ebe-ichu-àjà nke ihe-esi ísì ọma. Ma mgbe Zekaraịa hụrụ ya, obi tọrọ ya ụjọ, egwu wee dakwasị ya. Ma mmụọ-ozi ahụ sịrị ya, Atụla egwu, Zekaraịa; n’ihi na a nụwo ekpere gị; nwunye gị Elizabet ga-amụrị gị nwa nwoke, ị ga-akpọkwa aha ya Jọn. Ị ga-enwekwa ọṅụ na obi-ụtọ; ọtụtụ mmadụ ga-aṅụrịkwa ọṅụ n’ihi ọmụmụ ya. N’ihi na ọ ga-abụ nnukwu onye n’anya Onyenwe anyị; ọ gaghị aṅụ mmanya ma ọ bụ ihe ọṅụṅụ siri ike; a ga-emekwa ka o jupụta na Mmụọ Nsọ ọbụna site n’afọ nne ya. Ọtụtụ n’ime ụmụ Izrel ka ọ ga-eme ka ha laghachikwute Onyenwe anyị bụ Chineke ha. Ọ ga-ebukwa ụzọ n’ihu Ya n’ime mmụọ na ike Elaịja, ime ka obi nna dịghachi n’ebe ụmụ nọ, na ime ka ndị nnupu-isi laghachi n’amamihe nke ndị ezi omume; iji dozie ndị mmadụ e kwadebere maka Onyenwe anyị. Zekaraịa wee sị mmụọ-ozi ahụ, Olee otu m ga-esi mara nke a? N’ihi na abụ m agadi nwoke, nwunye m emeela agadi nke ukwuu. Mmụọ-ozi ahụ wee zaa sị ya, Abụ m Gebriel, onye na-eguzo n’ihu Chineke; e zitekwara m ikwuru gị okwu, na igosi gị ozi ọma ndị a. Luk 1:11–19.

Zacharias doubted that the message of the Elijah to come would be fulfilled.

Zekaraya nwere obi abụọ na ozi nke Ịlaịja ahụ ga-abịa ga-emezu.

Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

Lee, aga m ezitere unu Ịlaịja onye-amụma tupu ọbịbịa nke ụbọchị ukwu ahụ na nke dị egwu nke Onyenwe anyị: Ọ ga-eme ka obi ndị nna laghachikwute ụmụ ha, na obi ụmụ ahụ laghachikwute ndị nna ha, ka m wee ghara ịbịa tie ụwa ahụ ihe ọbụbụ ọnụ. Malakaị 4:5, 6.

Sister White, in the context of Ezekiel’s sealing of chapter nine, identifies why the leadership of the Laodicean Seventh-day Adventist church were typified by Zacharias’ unbelief.

Nwannaanyị White, n’ihe metụtara idechi nke Ezikiel n’isi nke itoolu, kọwara ihe kpatara e jiri mee ka ekweghị ekwe Zekaraya bụrụ ihe nnọchianya nke ndị ndu ụka Seventh-day Adventist nke Laodisia.

“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

“Ndị òtù ahụ ndị na-adịghị ahụ onwe ha ka ọ na-ewute ha n’ihi ndọda ime mmụọ nke ha, ma ọ bụkwa ndị na-adịghị akwa ákwá n’ihi mmehie nke ndị ọzọ, a ga-ahapụ ha n’enweghị akara nke Chineke. Onyenwe anyị na-enye ndị ozi Ya, ndị ikom ahụ ndị ji ngwá agha igbu mmadụ n’aka ha, iwu, sị: ‘Soronụ ya gafee n’obodo ahụ, tigbukwaa: ka anya unu ghara ịzọpụta, unu enwekwala ebere: gbupụnụ kpamkpam ndị agadi na ndị na-eto eto, ma ụmụ agbọghọ na ụmụntakịrị, na ụmụanyị: ma unu abịarula nso nwoke ọbụla onye akara ahụ dị n’ahụ ya; malitekwa n’ebe nsọ M. Mgbe ahụ ha malitere n’ebe ndị ikom agadi ahụ nọ, ndị nọ n’ihu ụlọ ahụ.’”

“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.

“N’ebe a ka anyị na-ahụ na nzukọ ahụ—ebe nsọ nke Onyenwe anyị—bụ ndị mbụ nwetara ihe otiti nke iwe Chineke. Ndị okenye ahụ, ndị Chineke nyere nnukwu ìhè ma bụrụkwa ndị guzoro dịka ndị nche nke ọdịmma ime mmụọ nke ndị mmadụ, rara ntụkwasị obi e tinyere n’aka ha nye. Ha ewerela ọnọdụ na ọ dịghị mkpa ka anyị na-atụ anya ọrụ ebube na ngosipụta pụrụ iche nke ike Chineke dịka n’ụbọchị ndị gara aga. Oge agbanweela. Okwu ndị a na-eme ka ekweghị ekwe ha sie ike, ha wee sị: Onyenwe anyị agaghị eme ezi ihe, ọ gaghịkwa eme ihe ọjọọ. O juputara n’ebere nke ukwuu ime ka o leta ndị ya na ikpe. N’ụzọ dị otu a, ‘Udo na nchekwa’ bụ mkpu nke ndị ikom ndị na-agaghịkwa ebuli olu ha ọzọ dịka opi iji gosi ndị Chineke mmehie ha na ụlọ Jekọb mmehie ha. Nkịta ndị a dara ogbi nke na-achọghị ikwo ákwá bụ ndị ahụ na-anata nkwụghachi omume ziri ezi nke Chineke e kpasuru iwe. Ndị ikom, ụmụ agbọghọ, na ụmụntakịrị na-ala n’iyi ọnụ.” Testimonies, volume 5, 211.

Zacharias doubted the message of the third angel, which is the Elijah message that repeats the history of John the Baptist as well as the history of William Miller.

Zakaraịa nwere obi abụọ banyere ozi nke mmụọ-ozi nke atọ, nke bụ ozi Ịlaịja nke na-emegharị akụkọ ihe mere eme nke Jọn Onye Na-eme Baptizim nakwa akụkọ ihe mere eme nke William Miller.

Five Months

Ọnwa Ise

Elisabeth hid her pregnancy for five months.

Elisabeth zoro ime ya ruo ọnwa ise.

And after those days his wife Elisabeth conceived, and hid herself five months, saying, Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men. And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth. Luke 1:24–26.

Mgbe ụbọchị ndị ahụ gasịrị, nwunye ya bụ Elisabeth tụrụ ime, wee zoo onwe ya ọnwa ise, na-asị, Otu a ka Onyenwe anyị si mee m n’ụbọchị ndị ahụ mgbe O leliri m anya, iji wepụ ihere m n’etiti mmadụ. Ma n’ọnwa nke isii, e zigara mmụọ ozi ahụ, bụ Gabriel, site n’ebe Chineke nọ gaa n’obodo dị na Galili, nke a na-akpọ Nazaret. Luk 1:24–26.

Zacharias was of the eighth course of priests, aligning with the circumcision of his son John on the eighth day, when Zacharias would again speak. He and his son John represent the eight souls who were on Noah’s ark, who were hid from the death brought by the flood waters for five months, or one hundred and fifty days. The one hundred and fifty days of the pregnancy and the flood waters align with the two periods of five months in Revelation nine.

Zakaịas bụ onye nke òtù nke asatọ nke ndị nchụàjà, nke kwekọrọ na ibi úgwù nke nwa ya Jọn n’ụbọchị nke asatọ, mgbe Zakaịas ga-ekwukwa ọzọ. Ya na nwa ya Jọn nọchiri anya mkpụrụobi asatọ ahụ ndị nọ n’ụgbọ Noa, ndị e zoro pụọ n’ọnwụ nke mmiri iju mmiri wetara ruo ọnwa ise, ma ọ bụ ụbọchị iri na narị ise. Ụbọchị iri na narị ise ahụ nke ime nwa na nke mmiri iju mmiri kwekọrọ na oge abụọ nke ọnwa ise dị na Mkpughe 9.

Zacharias and his son John also represent when the seventh church of Laodicea transitions unto the eighth church of Philadelphia. From Zacharias’ service during the eighth course unto his son John’s circumcision of the eighth day represents a prophetic period with the number eighth identifying the beginning and the ending. Within that prophetic period there is a five-month period representing a period of hiding.

Zakaraịa na nwa ya nwoke Jọn na-anọchikwa anya oge ụka nke asaa nke Laodisia na-agafe banye n’ụka nke asatọ nke Filadelfia. Site n’ozi Zakaraịa n’oge nke òtù nke asatọ ruo n’ibi úgwù nwa ya nwoke Jọn n’ụbọchị nke asatọ, a na-anọchi anya oge amụma, ebe ọnụ ọgụgụ asatọ na-akọwapụta mmalite na ọgwụgwụ. N’ime oge amụma ahụ, e nwere oge ọnwa ise nke na-anọchi anya oge izochi onwe.

The “speaking” of prophecy identifies the soon-coming Sunday law, so Zacharias speaks at the Sunday law, when his son is sealed, as represented by the act of circumcision. In that history, prior to the Sunday law when Zacharias speaks, at the end of five months, in the sixth month Mary visits Elisabeth and the Holy Spirit anoints Elisabeth, who as a woman represents the anointing of God’s church four months in advance of the soon-coming Sunday law.

“Ikwu okwu” nke amụma na-akọwapụta iwu Ụka Sọnde nke na-abịa n’oge na-adịghị anya; ya mere, Zekaraya na-ekwu okwu n’oge iwu Ụka Sọnde, mgbe a kara akara n’ahụ́ nwa ya nwoke, dị ka e gosiri ya site n’omume ibi úgwù. N’akụkọ ihe mere eme ahụ, tupu iwu Ụka Sọnde, mgbe Zekaraya na-ekwu okwu, na njedebe nke ọnwa ise, n’ọnwa nke isii Meri gara ileta Elizabet, Mụọ Nsọ wee tee Elizabet mmanụ; onye ahụ, dịka nwanyị, na-anọchi anya ite mmanụ nke nzukọ Chineke ọnwa anọ tupu iwu Ụka Sọnde nke na-abịa n’oge na-adịghị anya.

And Mary arose in those days, and went into the hill country with haste, into a city of Juda; And entered into the house of Zacharias, and saluted Elisabeth. And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me? For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord. Luke 1:39–45.

Meri biliri n’ụbọchị ndị ahụ, jiri ọsọ gaa n’ógbè ugwu, banye n’otu obodo nke Juda; ọ banyere n’ụlọ Zekaraya, kelee Elizabet. O wee ruo, mgbe Elizabet nụrụ ekele Meri, nwa ahụ wụliri elu n’afọ ya; e wee jupụta Elizabet na Mụọ Nsọ. O wee tie mkpu n’oké olu, sị, Ngọzi nādiri gị n’etiti ụmụnwaanyị, ngọzi nādikwa mkpụrụ nke afọ gị. Gịnị mere nke a ji dakwasị m, na nne nke Onyenwe m ga-abịakwute m? N’ihi na, lee, ozugbo olu ekele gị dara na ntị m, nwa ahụ wụliri elu n’afọ m n’ọṅụ. Ngọzi nādikwara nwanyị ahụ nke kwere: n’ihi na a ga-emezu ihe ndị ahụ e kwuru ya site n’aka Onyenwe anyị. Luk 1:39–45.

At the end of five months, Elisabeth spoke to Mary “with a loud voice,” praising Mary’s belief in Gabriel’s message, which in the latter days is the third angel’s message. Elisabeth’s husband Zacharias had disbelieved, but not Mary. Mary heard the message of Gabriel five months after Zacharias, so her belief in the third angel is marked as arriving after the hidden message of five month’s was revealed. The hidden message of five months in the latter days is the first five months of Revelation nine verse five. Mary represents the church of the latter days that accepts the third angel’s message, which includes a special unsealing of five months just before the speaking of the soon-coming Sunday law arrives roughly four months later.

Ná ngwụcha ọnwa ise gasịrị, Elisabet gwara Meri okwu “n’olu ukwu,” na-eto okwukwe Meri n’ozi Gebriel, nke n’ụbọchị ikpeazụ bụ ozi mmụọ-ozi nke atọ. Di Elisabet, bụ Zekaraya, ekweghị, ma Meri ekweghị ekwe. Meri nụrụ ozi Gebriel ọnwa ise mgbe Zekaraya nụrụ ya, ya mere a na-akara okwukwe ya n’ozi mmụọ-ozi nke atọ dị ka nke bịara mgbe e kpughere ozi zoro ezo nke ọnwa ise. Ozi zoro ezo nke ọnwa ise n’ụbọchị ikpeazụ bụ ọnwa ise mbụ nke Mkpughe isi nke itoolu amaokwu nke ise. Meri na-anọchi anya nzukọ nke ụbọchị ikpeazụ nke na-anabata ozi mmụọ-ozi nke atọ, nke gụnyere mkpughe pụrụ iche nke ọnwa ise obere oge tupu ikwusara iwu Sọnde nke na-abịa n’oge na-adịghị anya, nke na-eru ihe dị ka ọnwa anọ ka e mesịrị.

At the waymarks of Mary’s visit the movement of the first and second angels, represented by Zacharias and Elisabeth connects with the movement of the third angel represented by Mary and Joseph. Zacharias represents an official from a church that disbelieved the third angel’s message and Joseph the carpenter, represents a movement represented by self-supporting work. Adventism ends as it began, and it began as a movement, not an organized church structure. The movement of the one hundred and forty-four thousand represented by Joseph, Mary and Christ are direct relatives of the Millerite movement represented by Zacharias, Elisabeth and John, and the disbelief of 1863 is represented by Zacharias. 1863 represents disbelief of the first and second angel’s messages and the movement of the third angel represents the faith of Mary.

N’ebe akara-ụzọ nile nke nleta Meri, ije nke mmụọ-ozi mbụ na nke abụọ, nke Zekaraya na Elisabet nọchiri anya ya, na-ejikọta na ije nke mmụọ-ozi nke atọ nke Meri na Josef nọchiri anya ya. Zekaraya nọchiri anya onye ọchịchị sitere n’ụlọ-nsọpụrụ nke ekweghị ozi mmụọ-ozi nke atọ, ma Josef, onye ọkwá nkà, nọchiri anya ije nke ọrụ na-akwado onwe ya nọchiri anya ya. Adventism na-agwụ dịka ọ malitere, ma ọ malitere dị ka ije, ọ bụghị dị ka usoro ụka a haziri ahazi. Ije nke puku mmadụ iri anọ na anọ na puku anọ, nke Josef, Meri, na Kraịst nọchiri anya ya, bụ ndị ikwu kpọmkwem nke ije ndị Millerite nke Zekaraya, Elisabet, na Jọn nọchiri anya ya, ma ekweghị-ekwe nke 1863 ka Zekaraya nọchiri anya ya. 1863 nọchiri anya ekweghị-ekwe n’ozi mmụọ-ozi mbụ na nke abụọ, ma ije nke mmụọ-ozi nke atọ nọchiri anya okwukwe nke Meri.

“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, ‘Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’ This message seemed to be an addition to the third message, joining it as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon and calling upon God’s people to come out of her that they might escape her fearful doom.” Early Writings, 277.

“E zitere ndị mmụọ ozi ka ha nyere mmụọ ozi ahụ dị ike nke si n’eluigwe bịa aka, m wee nụ olu ndị yiri ka ha na-ada ebe nile, ‘Sitenụ n’ime ya pụta, ndị m, ka unu ghara ịbụ ndị na-eketa nmehie ya, ka unu ghara anata kwa ihe n’ime ihe otiti ya. N’ihi na mmehie ya eruola ruo n’eluigwe, Chineke echetakwala ajọ omume ya.’ Ozi a yiri ka ọ bụ mgbakwunye nye ozi nke atọ ahụ, na-esonyekwa ya dịka mkpu etiti abalị siri sonyere ozi mmụọ ozi nke abụọ n’afọ 1844. Ebube Chineke dakwasịrị ndị nsọ ahụ nwere ntachi obi, ndị nọkwa na-echere echere, ha wee jiri enweghị ụjọ nye ịdọ aka ná ntị ikpeazụ ahụ dị nsọ, na-ekwusa ọdịda Babilọn ma na-akpọku ndị Chineke ka ha si n’ime ya pụta ka ha wee gbanahụ ikpe ya ahụ dị egwu.” Early Writings, 277.

The joining together of two messages is represented by Mary visiting Elisabeth, and that point arrived when the hidden five months is revealed. That point is where two prophecies join and are proclaimed together. One was proclaimed by Elisabeth and the other by Mary. The joining of two messages identifies when the midnight cry joins the message of the second angel, and that occurred in Millerite history at the Exeter camp meeting.

Ejikọta ozi abụọ nọchiri anya ya site n’ileta Meri gara leta Elizabet, ma oge ahụ bịara mgbe a kpughere ọnwa ise ahụ e zoro ezo. Oge ahụ bụ ebe amụma abụọ jikọtara ma kwusaa ọnụ. Otu Elizabet kwusara, nke ọzọkwa Meri. Njikọ ozi abụọ ahụ na-akọwapụta mgbe mkpu etiti abalị jikọtara na ozi nke mmụọ-ozi nke abụọ, nke ahụ mekwara n’akụkọ ihe mere eme nke ndị Milerait na nzukọ ogige Exeter.

After Elisabeth and then Mary gave their proclamations, “Mary abode with her about three months, and returned to her own house.” Luke 1:56. The sixty-six day period from Exeter unto October 22, 1844 is represented by those four months, which concluded at the soon-coming Sunday law, when Zacharias spoke. The four months represent the period of the proclamation of the message of the midnight cry, which arrives after the message of the five hidden months.

Mgbe Elisabeth, ma e mesịa Meri, kwusịrị nkwupụta ha, “Meri we nọgide n’ebe ọ nọ ihe dị ka ọnwa atọ, wee laghachi n’ụlọ nke ya.” Luk 1:56. Oge ụbọchị iri isii na isii ahụ sitere na Exeter ruo n’Ọktoba 22, 1844 ka ọnwa anọ ahụ nọchiri anya ya, ndị kwụsịrị na iwu ụbọchị Sọnde nke na-abịa ngwa ngwa, mgbe Zekaraya kwuru okwu. Ọnwa anọ ahụ nọchiri anya oge nkwusa nke ozi mkpu etiti abalị, nke na-abịa mgbe ozi nke ọnwa ise zoro ezo gachara.

The two messages in Millerite history were the first and second angels, and the first angel’s message was empowered by the fulfillment of a time prophecy that began with a period of five months, which was partially hidden until ten days before its fulfillment on August 11, 1840, as set forth by Josiah Litch. The empowerment of the second angel’s message was the correction of the incorrect prediction of 1843, that took place at the Exeter camp meeting, as set forth by Samuel Snow.

Ozi abụọ ahụ n’akụkọ ihe mere eme nke ndị Millerite bụ ozi nke mmụọ ozi mbụ na nke abụọ, ma e nyere ozi nke mmụọ ozi mbụ ike site n’imezu amụma oge nke malitere n’oge ọnwa ise, nke e zoro akụkụ ya ruo ụbọchị iri tupu mmezu ya na Ọgọọst 11, 1840, dị ka Josiah Litch siri kọwaa ya. Inye ike nye ozi nke mmụọ ozi nke abụọ bụ mmezi nke amụma na-ezighị ezi nke 1843, nke mere na nzukọ ogige Exeter, dị ka Samuel Snow siri kọwaa ya.

The proclamation of the twofold message of the midnight cry is represented as a short period before the door closed, which in the story of Noah opened up a five month period that concluded with the ark sitting atop mount Ararat. The period of the proclamation of the midnight cry comes after the unsealing of the hidden five months, which came ten days before August 11, 1840 and it also came after the Lord removed His hand from the figures He had covered upon the 1843 chart. The ten days of August 1 to 11, align with the sixty-six days of Exeter to October 22, 1844, and the twofold witness identifies that the unsealing of a hidden five months, accompanied with the correction of the incorrect proclamation that produced the first disappointment, and it occurs when Mary meets and greets Elisabeth in the sixth month.

A na-anọchi anya nkwusa nke ozi ahụ okpukpu abụọ nke mkpu etiti abalị dịka oge dị mkpirikpi tupu e mechie ụzọ ahụ, nke n’akụkọ Noa meghere oge ọnwa ise nke mechara na igbe ahụ nọdụrụ n’elu ugwu Ararat. Oge nkwusa nke mkpu etiti abalị ahụ na-abịa mgbe e mepechara akara nke ọnwa ise zoro ezo, nke bịara ụbọchị iri tupu Ọgọst 11, 1840, ọ bịakwara mgbe Onyenwe anyị wepụrụ aka Ya n’elu ihe oyiyi ndị Ọ kpuchiri n’elu chaatị 1843. Ụbọchị iri ahụ site n’Ọgọst 1 ruo 11 kwekọrọ na ụbọchị iri isii na isii site na Exeter ruo Ọktoba 22, 1844, ma àmà ahụ okpukpu abụọ na-egosi mmeghe akara nke ọnwa ise zoro ezo, nke na-esonyere ya mmezi nke nkwusa na-ezighị ezi nke butere nkụda mmụọ mbụ, ọ na-emekwa mgbe Meri zutere ma kele Elisabet n’ọnwa nke isii.

At the Sunday law, the United States speaks as a dragon, the ass of Islam speaks, and the vision of Habakkuk speaks through the mouth of Jeremiah, Zacharias and Ezekiel. At the Sunday law Ezekiel is a sign, thus representing the ensign that is lifted up at the Sunday law. Two of the nine references of the word ‘sign’ in Ezekiel identify the “sabbaths” as the sign of the sanctification representing the combination of Divinity with humanity.

N’iwu ụbọchị Sọnde, United States na-ekwu okwu dị ka dragọn, ịnyịnya ibu nke Islam na-ekwu okwu, ọhụụ Habakuk na-ekwukwa site n’ọnụ Jeremaya, Zekaraya na Ezikiel. N’iwu ụbọchị Sọnde, Ezikiel bụ ihe-ịrịba-ama, ya mere na-anọchi anya ọkọlọtọ ahụ a na-ebuli elu n’iwu ụbọchị Sọnde. Abụọ n’ime ebe itoolu e ji okwu ahụ bụ “ihe-ịrịba-ama” mee ihe n’akwụkwọ Ezikiel na-akọwa “ụbọchị izu ike” dị ka ihe-ịrịba-ama nke ido-nsọ, nke na-anọchi anya njikọta nke Chi na mmadụ.

But I wrought for my name’s sake, that it should not be polluted before the heathen, among whom they were, in whose sight I made myself known unto them, in bringing them forth out of the land of Egypt. Wherefore I caused them to go forth out of the land of Egypt, and brought them into the wilderness. And I gave them my statutes, and shewed them my judgments, which if a man do, he shall even live in them.

Ma arụrụ m ihe n’ihi aha m, ka e wee ghara imerụ ya emerụ n’ihu ndị mba ọzọ, n’etiti ndị ha nọ, n’anya ndị m mere ka m mara onwe m nye ha, mgbe m na-ebupụta ha n’ala Ijipt. Ya mere, emere m ka ha si n’ala Ijipt pụta, wee duru ha banye n’ọzara. Enyekwara m ha ụkpụrụ m, gosi ha kwa ikpe m dị iche iche, nke ọ bụrụ na mmadụ emee ha, ọ ga-adị ndụ n’ime ha.

Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them. But the house of Israel rebelled against me in the wilderness: they walked not in my statutes, and they despised my judgments, which if a man do, he shall even live in them; and my sabbaths they greatly polluted: then I said, I would pour out my fury upon them in the wilderness, to consume them. But I wrought for my name’s sake, that it should not be polluted before the heathen, in whose sight I brought them out. Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands; Because they despised my judgments, and walked not in my statutes, but polluted my sabbaths: for their heart went after their idols. Nevertheless mine eye spared them from destroying them, neither did I make an end of them in the wilderness. But I said unto their children in the wilderness, Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their idols: I am the Lord your God; walk in my statutes, and keep my judgments, and do them; And hallow my sabbaths; and they shall be a sign between me and you, that ye may know that I am the Lord your God. Ezekiel 20:9–20.

Ọzọkwa kwa, enyere m ha sabbat m, ka ọ bụrụ ihe ịrịba ama n’etiti m na ha, ka ha wee mata na abụ m Onyenwe anyị nke na-edo ha nsọ. Ma ụlọ Izrel nupụụrụ m isi n’ọzara: ha ejeghị ije n’iwu m nile, ha wee leda ikpe m anya, nke ma ọ bụrụ na mmadụ emee ha, ọ ga-adị ndụ site n’ime ha; sabbat m kwa ka ha merụrụ emerụ nke ukwuu: mgbe ahụ ka m kwuru na m ga-awụkwasị ha ọnụma m n’ọzara, ikpochapụ ha. Ma arụpụtara m n’ihi aha m, ka e wee ghara imebi ya n’ihu ndị mba ọzọ, n’ihu ndị ahụ ka m kpọpụtara ha. Ma kwa, weliri m aka m nye ha n’ọzara, na agaghị m ebubata ha n’ala ahụ nke m nyere ha, nke mmiri ara ehi na mmanụ aṅụ na-asọba, nke bụ ebube nke ala niile; N’ihi na ha ledara ikpe m anya, ha ejeghịkwa ije n’iwu m nile, kama ha merụrụ sabbat m emerụ: n’ihi na obi ha sochiri arụsị ha. Otu o sina dị, anya m chebere ha ka m ghara ibibi ha, ọ dịghịkwa m kpochapụ ha kpamkpam n’ọzara. Ma asịrị m ụmụ ha n’ọzara, Unu ejela ije n’iwu nna unu ha, unu edebekwala ikpe ha, unu ejikwala arụsị ha merụọ onwe unu: Abụ m Onyenwe anyị bụ Chineke unu; jeenụ ije n’iwu m nile, debenụ ikpe m, meekwa ha; Donsokwa sabbat m; ha ga-abụkwa ihe ịrịba ama n’etiti m na unu, ka unu wee mata na abụ m Onyenwe anyị bụ Chineke unu. Ezekiel 20:9–20.

Ezekiel represents the ensign of the one hundred and forty-four thousand, and the sign of Divinity combined with humanity is the Lord’s “sabbaths.” Ezekiel is the sign at the beginning of the siege and he is the sign at the destruction of Jerusalem, when he is lifted up as an ensign. At the beginning of the siege, those who refuse to see and hear, who desecrate His “sabbaths”, are also a sign.

Ịzikiel na-anọchite anya ọkọlọtọ nke puku iri anọ na anọ ahụ, ma ihe ịrịba ama nke ịdị nsọ jikọtara ya na mmadụ bụ “ụbọchị izu ike” nke Onyenwe anyị. Ịzikiel bụ ihe ịrịba ama na mmalite nke nnọchibido ahụ, ọ bụkwa ihe ịrịba ama n’oge mbibi nke Jerusalem, mgbe a weliri ya elu dịka ọkọlọtọ. Na mmalite nke nnọchibido ahụ, ndị jụrụ ịhụ na ịnụ, ndị na-emetọ “ụbọchị izu ike” Ya, bụkwa ihe ịrịba ama.

Then came certain of the elders of Israel unto me, and sat before me. And the word of the Lord came unto me, saying, Son of man, these men have set up their idols in their heart, and put the stumblingblock of their iniquity before their face: should I be enquired of at all by them? Therefore speak unto them, and say unto them, Thus saith the Lord God; Every man of the house of Israel that setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to the prophet; I the Lord will answer him that cometh according to the multitude of his idols; That I may take the house of Israel in their own heart, because they are all estranged from me through their idols.

Mgbe ahụ, ụfọdụ n’ime ndị okenye Izrel bịakwutere m, wee nọdụ ala n’ihu m. Okwu nke Onyenweanyị wee bịakwute m, sị, Nwa nke mmadụ, ndị ikom a eguzobewo arụsị ha n’ime obi ha, ha edobewokwa ihe ịsụ ngọngọ nke ajọ omume ha n’ihu ha: ò kwesị ka ha jụọ m ase ma ọlị? Ya mere, gwa ha okwu, sịkwa ha, Otú a ka Onye-nwe Chineke kwuru; Onye ọbụla n’ụlọ Izrel nke guzobere arụsị ya n’ime obi ya, ma debe ihe ịsụ ngọngọ nke ajọ omume ya n’ihu ya, ma bịakwute onye-amụma; Mụ onwe m, Onyenweanyị, ga-aza onye ahụ bịakwutere m dị ka ịdị ukwuu nke ọtụtụ arụsị ya si dị; Ka m wee jide ụlọ Izrel n’obi ha n’onwe ha, n’ihi na ha nile esitela n’ebe m nọ pụọ site n’arụsị ha.

Therefore say unto the house of Israel, Thus saith the Lord God; Repent, and turn yourselves from your idols; and turn away your faces from all your abominations. For every one of the house of Israel, or of the stranger that sojourneth in Israel, which separateth himself from me, and setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to a prophet to enquire of him concerning me; I the Lord will answer him by myself: And I will set my face against that man, and will make him a sign and a proverb, and I will cut him off from the midst of my people; and ye shall know that I am the Lord. And if the prophet be deceived when he hath spoken a thing, I the Lord have deceived that prophet, and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel. And they shall bear the punishment of their iniquity: the punishment of the prophet shall be even as the punishment of him that seeketh unto him; That the house of Israel may go no more astray from me, neither be polluted any more with all their transgressions; but that they may be my people, and I may be their God, saith the Lord God. Ezekiel 14:1–11.

Ya mere, gwa ụlọ Izrel okwu, sị, Otú a ka Onyenwe anyị Jehova kwuru: Chegharịanụ, si n’arụsị unu laghachinụ; sikwanụ n’ihe arụ nile unu chigharia ihu unu. N’ihi na onye ọ bụla nke ụlọ Izrel, maọbụ onye ọbịa nke bi na Izrel, nke kewapụrụ onwe ya n’ebe m nọ, ma guzobe arụsị ya n’obi ya, ma dobe ihe ịsụ ngọngọ nke ajọ omume ya n’ihu ya, ma bịakwute onye amụma ịjụ ya ase banyere m; mụ onwe m, Jehova, ga-aza ya. Aga m echekwa ihu m imegide nwoke ahụ, mee ya ihe ịrịba ama na ilu, m ga-ebipụkwa ya n’etiti ndị m; unu ga-amakwa na abụ m Jehova. Ma ọ bụrụ na aghọgbuwo onye amụma mgbe o kwuru okwu, mụ onwe m, Jehova, aghọgbuola onye amụma ahụ; aga m esetịkwasịkwa aka m n’ahụ ya, bibie ya site n’etiti ndị m Izrel. Ha ga-ebukwa ntaramahụhụ nke ajọ omume ha: ntaramahụhụ nke onye amụma ga-adịkwa ka ntaramahụhụ nke onye na-achọ ya; ka ụlọ Izrel ghara isi n’ebe m nọ kpafuo ọzọ, ma ghara kwa iji njehie ha nile merụọ onwe ha ọzọ; kama ka ha bụrụ ndị m, m wee bụrụ Chineke ha, ka Onyenwe anyị Jehova kwuru. Ezikiel 14:1–11.

At Nashville, those within the Laodicean Seventh-day Adventist church who disbelieved as did Zacharias; who had “taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days,” as represented by 1840 unto 1844 will be confronted by those outside of Adventism as to why they failed to give warning. They become the “sign” of the false peace and safety message, which marks the separation of the wise and foolish as represented by the two opposing tents at the Exeter camp meeting. They bear a “sign” of idolatry and rebellion, while Ezekiel bears the true prophetic warning message. At the end of the siege, when Jerusalem is destroyed, representing the Sunday law, the sign of rebellion is the mark of the beast and the sign of obedience is the seal of God.

Na Nashville, ndị nọ n’ime ụka Laodisia nke Seventh-day Adventist ndị na-ekweghị ekwe dị ka Zekaraya; ndị “were ọnọdụ ahụ na anyị ekwesịghị ile anya maka ọrụ ebube na ngosipụta pụtara ìhè nke ike Chineke dịka n’ụbọchị ndị gara aga,” dịka e si anọchi anya ya site n’afọ 1840 ruo 1844, ndị nọ n’èzí Adventizim ga-ajụ ha ihe mere ha ji ada inye ịdọ aka ná ntị. Ha aghọwo “ihe ịrịba ama” nke ozi ụgha nke udo na nchekwa, nke na-akara nkewa nke ndị amamihe na ndị nzuzu dị ka e si anọchi anya ya n’ụlọikwuu abụọ ahụ na-emegide onwe ha n’ọgbakọ maa ụlọikwuu Exeter. Ha na-ebu “ihe ịrịba ama” nke ikpere arụsị na nnupụisi, ebe Ezikiel na-ebu ezi ozi amụma nke ịdọ aka ná ntị. N’ọgwụgwụ nke nnọchibido ahụ, mgbe a bibiri Jerusalem, nke na-anọchi anya iwu ụbọchị Sọnde, ihe ịrịba ama nke nnupụisi bụ akara nke anụ ọhịa ahụ, ma ihe ịrịba ama nke nrube isi bụ akara nke Chineke.

Probation is fully closed for Adventism at the Sunday law, and there is a sign of the righteous and the wicked that are there marked. The close of probation at the soon-coming Sunday law typifies the close of probation when Michael stands up, and there the sign of the death of the multitudes is represented by Gog and Magog.

A mechiela oge nnwalezu emechiela kpamkpam n’ebe Adventism nọ n’Iwu Ụbọchị Ụka, ma e nwere akara nke ndị ezi omume na nke ndị ajọ omume a na-akara n’ebe ahụ. Mmechi nke oge nnwalezu n’Iwu Ụbọchị Ụka nke na-abịa n’oge na-adịghị anya na-anọchi anya mmechi nke oge nnwalezu mgbe Maịkel biliri, ma n’ebe ahụ a na-anọchi anya akara nke ọnwụ nke ìgwè mmadụ dị ukwuu site na Gog na Magog.

And the passengers that pass through the land, when any seeth a man’s bone, then shall he set up a sign by it, till the buriers have buried it in the valley of Hamongog. And also the name of the city shall be Hamonah. Thus shall they cleanse the land. Ezekiel 39:15, 16.

Ndị njem na-agafe n’ala ahụ, mgbe onye ọ bụla hụrụ ọkpụkpụ mmadụ, mgbe ahụ ọ ga-eguzobe ihe ịrịba ama n’akụkụ ya, ruo mgbe ndị na-eli ozu eliela ya n’ndagwurugwu Hamongog. Ọzọkwa, aha obodo ahụ ga-abụ Hamonah. N’ụzọ dị otu a ka ha ga-esi mee ka ala ahụ dị ọcha. Ezikiel 39:15, 16.

The sign of the covenant is identified in chapter thirty-seven of Ezekiel where the valley of dead bones is brought to life and the two sticks are joined. The bones are brought to life by a message of Islam, represented as the four winds, thus typifying August 11, 1840. The two sticks are combined into one, thus representing the joining of the message of the second angel with the message of the midnight cry. The bones are the empowerment of the first angel and the two sticks are the empowerment of the second angel. Thereafter God’s people are His latter day chosen covenant people, represented by John, as one hundred and forty-four thousand.

A na-akọwa ihe ịrịba ama nke ọgbụgba ndụ n’isi nke iri atọ na asaa nke Ezikiel, ebe a na-eme ka ndagwurugwu ọkpụkpụ ndị nwụrụ anwụ dịrị ndụ, a na-ejikọkwa mkpara abụọ ahụ. A na-eme ka ọkpụkpụ ndị ahụ dịrị ndụ site n’ozi nke Islam, nke ikuku anọ ahụ na-anọchi anya ya, si otú a na-egosi Ọgọst 11, 1840. A na-ejikọ mkpara abụọ ahụ ka ha bụrụ otu, si otú a na-anọchi anya ijikọta ozi nke mmụọ ozi nke abụọ na ozi nke mkpu etiti abalị. Ọkpụkpụ ndị ahụ bụ inye ike nke mmụọ ozi mbụ, mkpara abụọ ahụkwa bụ inye ike nke mmụọ ozi nke abụọ. Mgbe nke ahụ gasịrị, ndị Chineke ghọrọ ndị Ya a họpụtara n’ụbọchị ikpeazụ dịka ndị ọgbụgba ndụ Ya, nke Jọn na-anọchi anya ya, dịka otu narị na puku iri anọ na anọ.

Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:26–28.

Ọzọkwa, aga m eme ha ọgbụgba ndụ nke udo; ọ ga-abụ ọgbụgba ndụ ebighị ebi nye ha: aga m edobe ha, mekwaa ka ha baa ụba, ma dobe ebe nsọ m n’etiti ha ruo mgbe ebighị ebi. Ụlọikwuu m ga-anọnyekwa n’etiti ha: ee, m ga-abụ Chineke ha, ha onwe ha ga-abụkwa ndị m. Mba ndị ọzọ ga-amakwa na mụ onwe m, Jehova, na-edo Israel nsọ, mgbe ebe nsọ m ga-anọ n’etiti ha ruo mgbe ebighị ebi. Ezekiel 37:26–28.

The combination of Divinity and humanity is represented in a variety of ways within God’s Word, and one illustration is when the “citadel of the soul” that is located within a human being's higher nature is attached to the citadel of God’s sanctuary. When the heavenly throne room that represents God’s citadel is joined with the citadel of a human being’s higher nature, God’s people are “sanctified” and He dwells “in the midst of them for evermore.”

A na-anọchi anya njikọta nke Ịbụ-Chineke na ịdị mmadụ n’ụzọ dị iche iche n’ime Okwu Chineke, otu n’ime ihe atụ ya bụ mgbe a na-ejikọta “ebe ewusiri ike nke mkpụrụ obi” nke dị n’ime ọdịdị dị elu nke mmadụ na ebe ewusiri ike nke ebe nsọ Chineke. Mgbe a jikọtara ụlọeze nke eluigwe nke na-anọchi anya ebe ewusiri ike Chineke na ebe ewusiri ike nke ọdịdị dị elu nke mmadụ, a na- “edo ndị Chineke nsọ,” Ọ na-ebikwa “n’etiti ha ruo mgbe ebighị ebi.”

After chapter thirty-seven Ezekiel sets forth the chapters thirty-eight and thirty-nine, where he addresses Gog and Magog as symbols of the confederacy of mankind who are outside of God’s chosen covenant people. In chapter forty, the covenant people of chapter thirty-seven are represented as a temple that fills the whole earth. Chapters thirty-eight to forty represent the rising up of God’s covenant people in the latter days, as represented by the numbers 38 and 40.

Mgbe isi nke iri atọ na asaa gachara, Ezikiel we putara isi nke iri atọ na asatọ na iri atọ na itoolu, ebe o ji Gog na Magog mee ihe nnọchianya nke njikọ nke ụmụ mmadụ ndị nọ n’èzí ndị Chineke họpụtara n’ọgbụgba-ndụ Ya. N’isi nke iri anọ, a na-anọchi anya ndị nke ọgbụgba-ndụ ahụ nke isi nke iri atọ na asaa dịka ụlọ nsọ nke juputara ụwa nile. Isi nke iri atọ na asatọ ruo iri anọ na-anọchi anya ibili elu nke ndị nke ọgbụgba-ndụ Chineke n’ụbọchị ikpeazụ, dịka ọnụọgụgụ 38 na 40 si anọchi anya ya.

We will continue these things in the next article.

Anyị ga-aga n’ihu n’ihe ndị a n’isiokwu na-esonụ.