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# The Book of Daniel - Number Seventy-Four

Akwụkwọ Daniel - Nọmba Iri Asaa na Anọ

Unveiling the Prophetic Puzzle: Ezekiel’s Abominations, the Last Day Church, and the Mark of the Beast

Ikpughe Ihe Omimi Amụma: Ihe Arụrụala nke Izekiel, Nzukọ nke Ụbọchị Ikpeazụ, na Akara nke Anụ-Ọhịa ahụ

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Jeff Pippenger

Published

February 7, 2024

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The four abominations of Ezekiel chapter eight, lead to the leadership of God’s last day Laodicean church bowing down to the sun, and thus receiving the mark of the beast. The next chapter, which is the same vision, illustrates those in God’s last day church who receive the seal of God. Sister White informs us the sealing of Ezekiel chapter nine, is the same as the sealing represented in Revelation chapter seven. God judges a nation in its third and fourth generation, and the four abominations of Ezekiel identify the four generations of rebellion that began in 1863, when Laodicean Adventism introduced a counterfeit of the two tables of Habakkuk which had been given as a symbol of the covenant relationship between God and His people, just as the two tables of the Ten Commandments had been given at the beginning of ancient Israel.

Ihe arụ arụ anọ nke Ezikiel isi nke asatọ na-eduga n’ịdị elu nke idú-ndú ụka Laodisia nke Chineke nke ụbọchị ikpeazụ ikpọ isi ala nye anyanwụ, ma si otú a nata akara nke anụ ọhịa ahụ. Isi nke sochirinụ, nke bụ otu ọhụụ ahụ, na-egosi ndị nọ n’ime ụka Chineke nke ụbọchị ikpeazụ na-anata akara Chineke. Nwanneanyị White na-agwa anyị na ịkachasị akara ahụ nke Ezikiel isi nke itoolu bụ otu ihe ahụ dị ka ịkachasị akara a nọchiri anya ya na Mkpughe isi nke asaa. Chineke na-ekpe mba ikpe n’ọgbọ nke atọ na nke anọ ya, ma ihe arụ arụ anọ nke Ezikiel na-akọwapụta ọgbọ anọ nke nnupụisi nke malitere na 1863, mgbe Adventizim Laodisia webatara adịgboroja nke mbadamba nkume abụọ nke Habakuk, ndị e nyere dịka ihe nnọchianya nke mmekọrịta ọgbụgba ndụ dị n’etiti Chineke na ndị Ya, dịka e si nye mbadamba nkume abụọ nke Iwu Iri ahụ na mmalite nke Izrel oge ochie.

Aaron’s golden calf, was a counterfeit image, the symbol of rebellion that was manifested just as God was producing the two tables that represent a genuine image of jealousy. Aaron’s golden calf typified the counterfeit 1863 chart, which had removed the “seven times,” of Leviticus twenty-six from the message along with other time-prophecies. Thus, Laodicean Adventism set up an image of jealousy in the very beginning of its history, as Aaron had done in the beginning history of ancient Israel, and as Jeroboam had done in the beginning history of the northern kingdom of Ephraim.

Nwa-ehi ọlaedo Erọn bụ onyinyo aghụghọ, ihe nnọchianya nke nnupụisi nke e gosipụtara kpọmkwem mgbe Chineke na-emepụta mbadamba abụọ ahụ nke na-anọchi anya ezi onyinyo nke ekworo. Nwa-ehi ọlaedo Erọn na-anọchi anya chaatị aghụghọ nke 1863, nke wepụrụ “oge asaa” nke Levitikọs iri abụọ na isii n’ozi ahụ, tinyere amụma oge ndị ọzọ. N’ihi ya, Adventizim Laodisia guzobere onyinyo nke ekworo n’isi mbido akụkọ ya, dị ka Erọn mere na akụkọ mmalite nke Izrel oge ochie, na dịka Jeroboam mere na akụkọ mmalite nke alaeze ugwu nke Efraim.

The “seven times,” of Leviticus twenty-six was the first prophecy of time which Miller was led to understand, and it was the first jewel of prophetic time set aside in the rebellion of 1863. 1863 marked the beginning of the covering up of the jewels of Miller’s dream and the introduction of counterfeit jewels and coins. The “seven times,” was the cornerstone that the builders rejected. In 1863 it was those who had been the builders of the Millerite temple that set aside the cornerstone of the “seven times,” but in the last days that stone is now the head of the corner. That stone represented the Rock of Ages, and it also was represented by the day which the Lord had made, for it was a symbol of the sabbath rest for the land. In 1844, Millerite Adventism rebuked Jeroboam’s false system of worship, and separated from “the assembly of mockers” who had “rejoiced” over the first disappointment.

“oge asaa,” nke Levitikọs iri abụọ na isii bụ amụma mbụ banyere oge nke e duziri Miller ịghọta, ọ bụkwa ya bụ mkpụrụ-ọla mbụ nke oge amụma nke e wepụrụ n’ọnọdụ ya n’ime nnupụisi nke 1863. Afọ 1863 kpọrọ akara mmalite nke ikpuchi mkpụrụ-ọla nile nke nrọ Miller na iwebata mkpụrụ-ọla ụgha na mkpụrụ ego ụgha. “Oge asaa ahụ” bụ nkume isi nkuku nke ndị na-ewu ụlọ jụrụ. N’afọ 1863, ọ bụ ndị bụbu ndị na-ewu ụlọ nke ụlọ nsọ ndị Millerite ka wepụrụ nkume isi nkuku nke “oge asaa ahụ,” ma n’ụbọchị ikpeazụ ndị a, nkume ahụ aghọọla isi nkuku. Nkume ahụ nọchiri anya Nkume nke Oge niile, e wee nọchiekwa ya anya site n’ụbọchị nke Onyenwe anyị mere, n’ihi na ọ bụ ihe nnọchianya nke izu ike sabbat maka ala ahụ. N’afọ 1844, Adventism nke ndị Millerite baara usoro ofufe ụgha nke Jeroboam mba, ma kewapụ onwe ya n’aka “nzuko ndị na-akwa emo” ndị “ṅụrịrị ọṅụ” n’ihi ndakpọ olileanya mbụ.

The builders were instructed to never return to “the assembly of mockers,” as the Judean prophet had been instructed to return to Jerusalem by a different path than what had led him to 1844. The path that had led him to 1844, was the path he had come out of, which was Protestantism, and in that history Protestantism had become apostate Protestantism. The builders were commanded to never return to “the assembly of mockers,” and they were instructed to not eat their food or drink their water. The builders had eaten the little book that was in the angel’s hand in 1840, and that food was sweet in their mouths.

A gwara ndị na-ewu ụlọ ka ha ghara ịlaghachi ọzọ n’“ọgbakọ ndị na-akwa emo,” dịka e nyere onye-amụma Judia iwu ka ọ laghachi Jerusalem site n’ụzọ ọzọ dị iche na nke duru ya ruo 1844. Ụzọ ahụ duru ya ruo 1844 bụ ụzọ ahụ o si pụta, nke bụ Protestantism, ma n’ime akụkọ ihe mere eme ahụ Protestantism aghọwo Protestantism nke dapụ n’okwukwe. E nyere ndị na-ewu ụlọ iwu ka ha ghara ịlaghachi ọzọ n’“ọgbakọ ndị na-akwa emo,” a gwakwara ha ka ha ghara iri nri ha ma ọ bụ ịṅụ mmiri ha. Ndị na-ewu ụlọ eriwo obere akwụkwọ ahụ nke dị n’aka mmụọ ozi ahụ n’afọ 1840, nri ahụ kwa dị ụtọ n’ọnụ ha.

The eating and drinking of prophecy represents the methodology used to study the Bible. The Millerites were given a specific way to study God’s Word, and those rules produced a totally different biblical message than the theologians of apostate Protestantism and Catholicism produced with their corrupted methodology. The builders, who are also the Judean prophet, were not to return and eat or drink of the methodology of either apostate Protestantism or Catholicism. The Judean prophet did that very thing, thus identifying that Laodicean Adventism would do that very thing in 1863, for in 1863, they employed the theological arguments of apostate Protestantism to reject Miller’s application of the “seven times,” and thus set up Aaron’s and Jeroboam’s images of jealousy. The first generation of Laodicean Adventism had then begun.

Iri na ịṅụ nke amụma na-anọchi anya usoro e ji amụ Baịbụl. E nyere ndị Millerite ụzọ pụrụ iche ha ga-esi amụ Okwu Chineke, ma iwu ndị ahụ mịrịpụta ozi Baịbụl nke dị iche kpamkpam na nke ndị ọkà mmụta okpukpe nke Protestantism dapụrụ n’ezi okwukwe na nke Katọlik ji usoro ha mebiri emebi mịrịpụta. Ndị na-ewu ụlọ, ndị bụkwa amụma Judia, agaghị alaghachi rie ma ọ bụ ṅụọ n’usoro ọmụmụ nke ma Protestantism dapụrụ n’ezi okwukwe ma ọ bụ Katọlik. Amụma Judia mere kpọmkwem ihe ahụ, si otú a na-akọwapụta na Adventism Laodicea ga-emekwa otu ihe ahụ n’afọ 1863; n’ihi na n’afọ 1863, ha ji arụmụka nkà mmụta okpukpe nke Protestantism dapụrụ n’ezi okwukwe jụ ngwa Miller tinyere “oge asaa,” ma si otú ahụ guzobe ihe oyiyi ekworo nke Erọn na Jeroboam. N’oge ahụ ka ọgbọ mbụ nke Adventism Laodicea bidoro.

After the prophet from Judea interacted with Jeroboam he started on his journey back to Judea, but he never made it. The prophet represents Laodicean Adventism, which, according to inspiration, arrived into the Millerite movement in 1856. Sister White never backed away from identifying Adventism as Laodicea, and there is no biblical evidence that Laodicea ever changes. There are individuals that leave their own personal Laodicean experience, but as a church Laodicea is to be spewed out of the mouth of the Lord, for Laodicea means “a people judged.” Adventism uses the definition to claim it represents the church that exists during the period of the judgment in the heavenly sanctuary. In their blindness they acknowledge the Investigative Judgment element of the meaning of Laodicea, but cannot see the Executive Judgment that is clearly represented in their name.

Mgbe onye-amụma si Judia mesoro Jeroboam kparịta ụka, ọ malitere njem ya ịlaghachi Judia, ma o rughị ebe ahụ. Onye-amụma ahụ na-anọchi anya Adventizim nke Laodisia, nke, dịka mkpughe si kwuo, batara n’ime mmegharị Millerite n’afọ 1856. Nwanyị White alaghị azụ n’ịkpọ Adventizim Laodisia, ma ọ dịghịkwa ihe àmà Akwụkwọ Nsọ na-egosi na Laodisia na-agbanwe mgbe ọ bụla. E nwere ndị mmadụ n’otu n’otu na-ahapụ ahụmahụ Laodisia nke onwe ha, ma dịka ụka, a ga-awụpụ Laodisia n’ọnụ Onyenwe anyị, n’ihi na Laodisia pụtara “ndị a kpebiri ikpe.” Adventizim na-eji nkọwa ahụ kwuo na ọ na-anọchi anya ụka dị n’oge ikpe n’ụlọ nsọ nke eluigwe. N’ime ìsì ha, ha na-ekweta akụkụ Ikpe Nnyocha nke ihe Laodisia pụtara, ma ha enweghị ike ịhụ Ikpe Mmezu nke a na-anọchi anya nke ọma n’aha ha.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Revelation 3:14–17.

> Dee degaara mmụọ-ozi nke nzukọ Laodisia akwụkwọ, sị; Ihe ndị a ka Amen ahụ kwuru, onye-àmà ahụ kwesịrị ntụkwasị obi ma bụrụkwa eziokwu, mmalite nke ihe Chineke kere eke; Amaara m ọrụ gị, na ị bụghị oyi ma ọ bụ ọkụ: ọ ga-adị m mma ma a sị na ị bụ oyi ma ọ bụ ọkụ. Ya mere, n’ihi na ị bụ lukuwọm, na ị bụghịkwa oyi ma ọ bụ ọkụ, aga m agbọpụta gị n’ọnụ m. N’ihi na ị na-asị, Abụ m ọgaranya, enwekwala m ụba n’ihe onwunwe, ọ dịghịkwa ihe ọ bụla na-efu m; ma ị maghị na ị bụ onye dị njọ, na onye ebere kwesịrị, na ogbenye, na onye kpuru ìsì, na onye gba ọtọ. Mkpughe 3:14–17.

The Judean prophet ends up buried with the false prophet who deceived him into eating his food and drinking his drink. They both end up in the same grave, and the lying prophet of Bethel (the counterfeit church), calls him brother when he dies.

Onye-amụma Judia ahụ mechara lie ya n’otu ili ahụ na onye-amụma ụgha nke ghọgburu ya ka o rie nri ya ma ṅụọ ihe ọṅụṅụ ya. Ha abụọ mechara banye n’otu ili ahụ, onye-amụma ụgha nke Betel (ụka adịgboroja) wee kpọọ ya nwanne ya mgbe ọ nwụrụ.

> Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. And it came to pass, as they sat at the table, that the word of the Lord came unto the prophet that brought him back: And he cried unto the man of God that came from Judah, saying, Thus saith the Lord, Forasmuch as thou hast disobeyed the mouth of the Lord, and hast not kept the commandment which the Lord thy God commanded thee, But camest back, and hast eaten bread and drunk water in the place, of the which the Lord did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers. 1 Kings 13:11–22.

> Ma otu agadi onye-amụma biri na Betel; ụmụ ya wee bịa kọọrọ ya ọrụ niile nwoke nke Chineke rụrụ n’ụbọchị ahụ na Betel: okwu ndị o kwuru n’ihu eze, ha kọkwara nna ha. Nna ha wee sị ha, Òlee ụzọ o siri gaa? N’ihi na ụmụ ya ahụwo ụzọ nwoke nke Chineke ahụ, onye si Juda, siri gaa. O wee sị ụmụ ya, Kwadobere m ịnyịnya ibu. Ha wee kwadobere ya ịnyịnya ibu ahụ: o wee nọkwasị ya, Gaa chụso nwoke nke Chineke, chọta ya ka ọ nọ ọdụ n’okpuru osisi oak: o wee sị ya, Ọ̀ bụ gị bụ nwoke nke Chineke onye si Juda bịa? O wee sị, Ọ bụ m. O wee sị ya, Soro m laa n’ụlọ, rie nri. O wee sị, Agaghị m alaghachi soro gị, agaghịkwa m eso gị banye: agaghịkwa m eri nri ma ọ bụ ṅụọ mmiri soro gị n’ebe a: N’ihi na e kwuru okwu n’aka m site n’okwu nke Onyenwe anyị, Ị gaghị eri nri ma ọ bụ ṅụọ mmiri n’ebe ahụ, ị gaghịkwa alaghachi site n’ụzọ i si bịa. O wee sị ya, Abụ mkwa onye-amụma dịka gị; mmụọ ozi gwakwara m site n’okwu nke Onyenwe anyị, sị, Kpọghachite ya soro gị n’ụlọ gị, ka o rie nri ma ṅụọ mmiri. Ma ọ ghaara ya ụgha. Ya mere, o soro ya laghachi, wee rie nri n’ụlọ ya, ṅụọkwa mmiri. O wee ruo, ka ha nọ ọdụ n’ụlọ oriri, na okwu nke Onyenwe anyị bịakwutere onye-amụma ahụ kpọghachiri ya: O wee kpọkuo nwoke nke Chineke ahụ onye si Juda bịa, sị, Otú a ka Onyenwe anyị kwuru, N’ihi na i nupụwo isi megide ọnụ nke Onyenwe anyị, ma i debeghị iwu nke Onyenwe anyị Chineke gị nyere gị, Kama i laghachiri, rie nri ma ṅụọ mmiri n’ebe ahụ nke Onyenwe anyị kwuru gị, Erila nri, aṅụkwala mmiri; ozu gị agaghị abata n’ili nke nna gị hà. 1 Ndị Eze 13:11–22.

The second angel’s message in the summer of 1844, consisted of identifying that the Protestant churches had fallen and become the daughters of Catholicism. Millerite Adventism had called men and women to leave those denominations for to stay in them meant spiritual and eternal death. The lying prophet of Bethel represents the religious system instituted in Bethel by Jeroboam. It was a system that set up an image to the beast, and the beast that was copied is the beast of Catholicism. The Protestants continued to identify themselves as Protestants, but they also continued to observe the day of the sun as the day of worship which is the mark of Catholicism’s authority.

Ozi nke mmụọ ozi nke abụọ n’oge okpomọkụ nke afọ 1844, bụ nke gosiri na ụka ndị Protestant adaala ma ghọọla ụmụnwaanyị nke Katọlik. Adventism nke Millerite akpọwo ndị ikom na ndị inyom ka ha pụọ n’ọgbakọ ndị ahụ, n’ihi na ịnọgide n’ime ha pụtara ọnwụ ime mmụọ na nke ebighị ebi. Onye amụma ụgha nke Betel na-anọchi anya usoro okpukpe nke Jeroboam guzobere na Betel. Ọ bụ usoro nke guzobere ihe oyiyi nye anụ ọhịa ahụ, ma anụ ọhịa e depụtaghachiri bụ anụ ọhịa nke Katọlik. Ndị Protestant gara n’ihu ịkpọ onwe ha ndị Protestant, ma ha gara n’ihu kwa idebe ụbọchị anyanwụ dịka ụbọchị ofufe, nke bụ akara nke ọchịchị Katọlik.

The Protestants claim to be Protestants, though the only definition of Protestant is to protest Rome, and in so doing their profession is an image of the Roman church, for she professes to be a Christian institution, though she has no biblical justification for the claim. Her claim is based upon the empty authority of tradition and custom, which is the same false authority Protestantism employs as they claim to be Protestants. It is the same logic that had blinded Seventh-day Adventists to believe that as Laodiceans, they are still in a secure covenant relationship. It is the same false authority that ancient Israel proclaimed when they stated, “The temple of the Lord, the temple of the Lord are we.”

Ndị Protestant na-azọrọ na ha bụ ndị Protestant, ọ bụ ezie na naanị nkọwa nke ịbụ Protestant bụ imegide Rome; ma n’ime ime nke a, nkwupụta ha bụ onyinyo nke ụka Rom, n’ihi na ọ na-ekwupụta na ọ bụ ụlọọrụ Ndị Kraịst, ọ bụ ezie na o nweghị nkwado Akwụkwọ Nsọ maka nkwupụta ahụ. Nkwupụta ya dabeere n’ike ọchịchị efu nke ọdịnala na omenala, nke bụ otu ikike ụgha ahụ Protestantism ji arụ ọrụ ka ha na-azọrọ na ha bụ ndị Protestant. Ọ bụ otu echiche ahụ kpuru ìsì mere ka Seventh-day Adventists kweere na, dịka ndị Laodicea, ha ka nọ n’ime mmekọrịta ọgbụgba ndụ nke dị nchebe. Ọ bụ otu ikike ụgha ahụ ka Izrel oge ochie kpọsara mgbe ha sịrị, “Ụlọ nsọ nke Onyenwe anyị, ụlọ nsọ nke Onyenwe anyị ka anyị bụ.”

> “The warning was not heeded by the Jewish people. They forgot God, and lost sight of their high privilege as His representatives. The blessings they had received brought no blessing to the world. All their advantages were appropriated for their own glorification. They robbed God of the service He required of them, and they robbed their fellow men of religious guidance and a holy example. Like the inhabitants of the antediluvian world, they followed out every imagination of their evil hearts. Thus they made sacred things appear a farce, saying, ‘The temple of the Lord, the temple of the Lord, are these’ (Jeremiah 7:4), while at the same time they were misrepresenting God’s character, dishonoring His name, and polluting His sanctuary.

> “Ndị Juu egeghị ntị n’ịdọ aka ná ntị ahụ. Ha chefuru Chineke, ha tufukwara anya n’elu ihe ùgwù ha dị elu dịka ndị nnọchiteanya Ya. Ngọzi ndị ha natara ewetaghị ngọzi n’ụwa. Ha jiri uru nile ha nwere mee naanị maka inye onwe ha otuto. Ha napụrụ Chineke ọrụ ozi Ọ chọrọ n’aka ha, ha napụkwara ụmụ mmadụ ibe ha nduzi nke okpukpe na ihe nlereanya dị nsọ. Dị ka ndị bi n’ụwa tupu idei mmiri ahụ, ha soro echiche ọjọọ niile nke obi ha rụọ ọrụ. N’ụzọ dị otu a, ha mere ka ihe dị nsọ yie egwuregwu efu, na-asị, ‘Ụlọ nsọ nke Onyenwe anyị, ụlọ nsọ nke Onyenwe anyị, bụ ndị a’ (Jeremiah 7:4), ebe n’otu oge ahụ ha nọ na-akọwa agwa Chineke n’ụzọ na-ezighị ezi, na-emebi nsọpụrụ aha Ya, ma na-emetọ ebe nsọ Ya.”

> “The husbandmen who had been placed in charge of the Lord’s vineyard were untrue to their trust. The priests and teachers were not faithful instructors of the people. They did not keep before them the goodness and mercy of God and His claim to their love and service. These husbandmen sought their own glory. They desired to appropriate the fruits of the vineyard. It was their study to attract attention and homage to themselves.” Christ’s Object Lessons, 292.

> “Ndị ọrụ ubi-vain ahụ e nyere nlekọta ubi-vain nke Onyenwe anyị abụghị ndị kwesịrị ntụkwasị obi n’ihe e nyefere ha. Ndị nchụàjà na ndị nkụzi abụghị ndị nkuzi kwesiri ntụkwasị obi nye ndị mmadụ. Ha edobereghị n’ihu ha ịdị mma na ebere nke Chineke na ihe Ọ na-arịọ n’aka ha, ya bụ ịhụnanya ha na ozi ha. Ndị ọrụ ubi-vain a chọrọ otuto nke onwe ha. Ha chọrọ ịnapụta mkpụrụ nke ubi-vain ahụ were bụrụ nke ha. Ọ bụ ọrụ ha nke ukwuu ịdọta uche na nsọpụrụ nye onwe ha.” Christ’s Object Lessons, 292.

In 1863 the movement of the Millerites ended, but it had ceased to be a movement of Philadelphians in 1856. The rejection of the message of Moses (the “seven times”), that was presented by Elijah (William Miller) was rejected, and the rejection was based upon the methodology of the lying prophet of Bethel. 1863 was the end of sixty-five years that had began in 1798, and was the end of the prophecy of Isaiah chapter seven.

N’afọ 1863 mmegharị nke ndị Millerite kwụsịrị, ma ọ kwụsịla ịbụ mmegharị nke ndị Filadelfia n’afọ 1856. A jụrụ ozi Mosis (nke “ugbọ asaa”), nke Elaịja (William Miller) wepụtara, a jụrụ ya; ma nkwụsị ahụ dabeere n’ụzọ omumu nke onye amụma ụgha nke Betel. Afọ 1863 bụ njedebe nke afọ iri isii na ise nke malitere n’afọ 1798, bụrụkwa njedebe nke amụma Aịzaya isi nke asaa.

> And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, that Rezin the king of Syria, and Pekah the son of Remaliah, king of Israel, went up toward Jerusalem to war against it, but could not prevail against it. And it was told the house of David, saying, Syria is confederate with Ephraim. And his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind. Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field; And say unto him, Take heed, and be quiet; fear not, neither be fainthearted for the two tails of these smoking firebrands, for the fierce anger of Rezin with Syria, and of the son of Remaliah. Because Syria, Ephraim, and the son of Remaliah, have taken evil counsel against thee, saying, Let us go up against Judah, and vex it, and let us make a breach therein for us, and set a king in the midst of it, even the son of Tabeal: Thus saith the Lord God, It shall not stand, neither shall it come to pass. For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:1–9.

> O wee rue n’ụbọchị Ehaz nwa Jotam, nwa Uzaịa, eze Juda, na Rezin eze Siria, na Peka nwa Remalaịa, eze Izrel, rigoro ije megide Jerusalem ibu agha megide ya, ma ha enweghi ike imeri ya. E wee gwa ụlọ Devid, sị, Siria ejikọtala onwe ya na Efraim. Obi ya wee maa jijiji, na obi ndị ya, dịka osisi nke ọhịa si ama jijiji n’ihu ifufe. Mgbe ahụ, Onyenwe anyị gwara Aịzaịa, si, Pụọ ugbu a izute Ehaz, gị onwe gị na Shear-jashub nwa gị, n’isi ngwụcha ọwa mmiri nke ọdọ mmiri elu, n’ụzọ ukwu nke ubi onye na-asa ákwà; Gwa ya, Lezienụ anya, nọrọ jụụ; atụla egwu, ka obi ghara ịda gị mba n’ihi ọdụ abụọ ndị a nke nkụ ọkụ ndị na-ese anwụrụ, n’ihi iwe ọku nke Rezin na Siria, na nke nwa Remalaịa. N’ihi na Siria, Efraim, na nwa Remalaịa, ezula ajọ izu imegide gị, sị, Ka anyị rigoo megide Juda, kpasuo ya iwe, ka anyị mepere onwe anyị oghere n’ime ya, ka anyị guzobe eze n’etiti ya, ya bụ, nwa Tabeal: Otu a ka Onye-nwe-ayi Jehova kwuru, Ọ gaghi eguzo, ọ gaghi-emekwa. N’ihi na isi Siria bụ Damaskọs, isi Damaskọs bụkwa Rezin; ma n’ime afọ iri isii na ise ka a ga-agbaji Efraim, ka ọ ghara ịbụ ndị mmadụ. Isi Efraim bụ Sameria, isi Sameria bụkwa nwa Remalaịa. Ọ bụrụ na unu ekweghị, n’ezie, a gaghị eme ka unu guzosie ike. Aịzaịa 7:1–9.

The sixty-five-year prophecy of verse eight, identifies that “within” the period of sixty-five years the northern kingdom of the ten tribes would be taken into captivity. The vision was recorded in the year 742 BC, and nineteen years later in 723 BC, Ephraim was scattered and taken into captivity by the Assyrians. In 677 BC, at the end of the sixty-five years king Manasseh was captured and carried into Babylon. The starting point in 742 BC, marks a civil war between the northern kingdom and the southern kingdoms of Israel, just as 1863, marks the very center of the Civil War in the United States between the North and South. The prophecy was proclaimed by Isaiah in the literal glorious land (Judah), and the prophecy of 1863 was fulfilled in the spiritual glorious land (the United States).

Amụma nke afọ iri isii na ise dị n’amaokwu nke asatọ na-egosi na “n’ime” oge afọ iri isii na ise ahụ, a ga-eburu alaeze ugwu nke ebo iri ahụ n’agha n’ịdọrọ n’agha. E dekọrọ ọhụụ ahụ n’afọ 742 BC, ma afọ iri na itoolu ka e mesịrị, n’afọ 723 BC, e chụsasịrị Efraim ma ndị Asiria dọrọ ya n’agha. N’afọ 677 BC, na njedebe nke afọ iri isii na ise ahụ, e jidere eze Manase ma kpọrọ ya gaa Babilọn. Ebe mmalite ya n’afọ 742 BC na-akara agha ụmụ amaala n’etiti alaeze ugwu na alaeze ndịda nke Izrel, dịka 1863 na-akara kpọmkwem etiti Agha Ụmụ Amaala na United States n’etiti Ugwu na Ndịda. Aịsaịa kwusara amụma ahụ n’ala ebube nkịtị (Judah), ma e mezuru amụma nke 1863 n’ala ebube nke mmụọ (United States).

There are three waymarks within the sixty-five-year prophecy. The civil war of 742 BC, is followed in nineteen years by the scattering of the northern kingdom, in 723 BC. At the end of the sixty-five years the southern kingdom was scattered. The prophecy, including its beginning and ending, represents both “indignations” of God against the northern and southern kingdoms, and those two indignations are preceded by nineteen years at their starting points, and then followed by another nineteen years that follow their fulfillments.

E nwere akara ụzọ atọ n’ime amụma afọ iri isii na ise ahụ. Agha obodo nke 742 BC sochiri, n’ime afọ iri na itoolu, site n’ịchụsasị alaeze ugwu ahụ na 723 BC. N’ọgwụgwụ afọ iri isii na ise ahụ, a chụsasịrị alaeze ndịda ahụ. Amụma ahụ, tinyere mmalite na njedebe ya, na-anọchite anya “iwe” abụọ nke Chineke megide alaeze ugwu na alaeze ndịda, ma iwe abụọ ahụ bu ụzọ nwee afọ iri na itoolu n’ebe mmalite ha dị, e mesịa ha sochiri afọ iri na itoolu ọzọ nke bịara n’azụ mmezu ha.

The entire chiastic structure identifies a period of civil war between north and south that marks the beginning and ending. In the midst of the beginning and ending the two antagonists of the civil war were both carried into slavery, and in the sixty-five years that they are gathered out of their mutually scattered condition of slavery into one nation, they arrive at 1863, which is the date of the Emancipation Proclamation that freed the slaves. The prophecy of a civil war in literal Judah concludes at the civil war in spiritual Judah, for Jesus always illustrates the end of a thing, with the beginning of a thing, for He is Alpha and Omega.

Nhazi chiasm niile ahụ na-egosi oge agha obodo n’etiti ugwu na ndịda nke na-akara ma mmalite ma ọgwụgwụ. N’etiti mmalite na ọgwụgwụ ahụ, a kpọgara ma ndị mmegide abụọ nke agha obodo ahụ n’ime ịgba ohu, ma n’ime afọ iri isii na ise ahụ, mgbe a kpọkọtara ha pụta n’ọnọdụ ịgba ohu nke a chụsasịrị ha n’ime ya n’otu n’otu, ka ha bụrụ otu mba, ha rutere n’afọ 1863, nke bụ ụbọchị nke Emancipation Proclamation nke tọhapụrụ ndị ohu. Amụma banyere agha obodo n’ime Juda nkịtị na-ejedebe n’agha obodo n’ime Juda nke mmụọ, n’ihi na Jizọs na-eji mmalite ihe gosi ọgwụgwụ ihe mgbe niile, n’ihi na Ọ bụ Alfa na Omega.

The history of 1863 was represented by the history of 742 BC, when the prophet Isaiah, along with his son, delivered a message to the wicked king of Judah (Ahaz). 742 BC in the passage is represented by the testimony of king Ahaz, who was king of Judah and who had shut down God’s sanctuary service and had his high priest erect a model of a Syrian temple in the very precincts of God’s earthly sanctuary.

Akụkọ ihe mere eme nke afọ 1863 nọchiri anya ya site n’akụkọ ihe mere eme nke afọ 742 BC, mgbe onye-amụma Aịzaya, ya na nwa ya nwoke, zipụtara ozi nye eze ọjọọ nke Juda (Ehaz). Afọ 742 BC n’ime amaokwu ahụ nọchiri anya ya site n’àmà eze Ehaz, onye bụ eze Juda, onye mechiri ọrụ ofufe nke ụlọ nsọ Chineke, ma mee ka nnukwu onye nchụàjà ya wuo oyiri ụlọ nsọ ndị Siria n’ime ogige nke ụlọ nsọ Chineke nke dị n’ụwa.

In the history of wicked king Ahaz (marked as 742 BC by the prophecy of Isaiah), the leader of Jerusalem introduced the worship of paganism (Catholicism) into God’s church, just as Laodicean Adventism returned to the methodology of apostate Protestantism to discard the message of Moses that had been delivered by Elijah. In 742 BC, Isaiah confronted the wicked king of Judah at the end of the conduit of the upper pool, by the fuller’s field, and he brought his son with him when he did. His son’s name was a sign, and when the prophet from Judah confronted king Jeroboam, he also gave him a sign.

N’akụkọ ihe mere eme nke eze ọjọọ Ahaz (nke amụma Aịzaya kpọrọ afọ 742 BC), onye ndu Jerusalem webatara ofufe ndị na-ekpere arụsị (Katọlik) n’ime nzukọ Chineke, dịka Adventizim Laodisia si laghachi n’usoro ọrụ Protestantizim dapụrụ n’ezi okwukwe iji tụfuo ozi Mosis nke Elaịja nyefere. N’afọ 742 BC, Aịzaya chere eze ọjọọ Juda ihu na njedebe nke ọwa mmiri nke ọdọ mmiri nke elu, n’akụkụ ubi nke onye na-asa ákwà, o wee kpọrọ nwa ya nwoke soro ya mgbe o mere otú ahụ. Aha nwa ya nwoke ahụ bụ ihe ịrịba ama, ma mgbe onye amụma si Juda chere eze Jeroboam ihu, o nyekwara ya ihe ịrịba ama.

> Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:18.

> Lee, mu onwem na umu nke Jehova nyeworom bụ ihe ịrịba ama na ihe ebube n’Izrel sitere n’aka Jehova nke usuu ndị agha, onye bi n’ugwu Zayọn. Aịsaịa 8:18.

The name of Isaiah’s son “Shearjashub,” means “a remnant shall return.” Those that “return” who make up the remnant, are those who wait for the Lord during the tarrying time.

Aha nwa Aịzaịa, “Shiar-Jashub,” pụtara “ndị fọdụrụ ga-alaghachi.” Ndị ahụ “na-alaghachi” ndị mejupụtara ndị fọdụrụ, bụ ndị ahụ na-eche Onyenwe anyị n’oge ọ na-egbu oge.

> And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:17, 18.

> M ga-echere Onyenwe anyị, onye zoro ụlọ Jekọb ihu Ya, m ga-atụkwasịkwa Ya anya. Lee, mụ na ụmụaka ndị Onyenwe anyị nyeworo m bụ ihe ịrịba ama na ihe ịtụnanya n’Izrel sitere n’aka Onyenwe ndị agha, onye bi n’ugwu Zayọn. Aịsaịa 8:17, 18.

When Isaiah interacts with wicked king Ahaz in 742 BC, he represents those who have “waited,” for all the prophets are speaking of the last days, and those who “wait” in the last days are those who have suffered the first disappointment. Jeremiah thought God had lied, and withheld the rain, and Isaiah thinks God has hidden “his face from the house of Jacob,” but Isaiah determines that he will wait, and look for the Lord, which represents the “wise” during the tarrying time of the vision. Those that did return and separate the precious from the vile, who were to become God’s mouthpiece were sealed, and therefore contrasted with those who receive the mark of the beast.

Mgbe Aịzaya na eze ọjọọ Ahaz na-emekọrịta okwu na 742 TOA, ọ na-anọchi anya ndị ahụ “chere,” n’ihi na ndị amụma niile na-ekwu maka ụbọchị ikpeazụ, ndị ahụ “na-echekwa” n’ụbọchị ikpeazụ bụkwa ndị tara ahụhụ site na mmechuihu mbụ ahụ. Jeremaịa chere na Chineke aghọwo ya ụgha, ma jide mmiri ozuzo, Aịzaya kwa na-eche na Chineke ezonala “ihu ya n’ụlọ Jekọb,” ma Aịzaya kpebiri na ya ga-eche, ma chọọ Onyenwe anyị, nke na-anọchi anya ndị “amamihe” n’oge ọhụụ ahụ na-egbu oge. Ndị ahụ laghachiri ma kewapụ ihe dị oké ọnụ ahịa n’ihe rụrụ arụ, ndị ga-abụ ọnụ Chineke, ka e mechiri akara, ya mere e jiri ha tụnyere ndị ahụ na-anata akara nke anụ ọhịa ahụ.

> And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. Isaiah 8:16–20.

> Ma ọtụtụ n’ime ha ga-asọ ngọngọ, daa, gbajikwaa, bụrụkwa ndị a tụrụ n’ọnyà, werekwa ha. Kechie àmà ahụ, kaa iwu ahụ akara n’etiti ndị na-eso ụzọ m. M ga-echekwa Onyenwe anyị, onye zoro ụlọ Jekọb ihu ya, m ga-atụkwasịkwa anya n’ebe ọ nọ. Lee, mụ onwe m na ụmụaka ndị Onyenwe anyị nyeworo m bụ ihe ịrịba ama na ihe ịtụnanya n’Izrel site n’aka Onyenwe ndị agha, onye bi n’ugwu Zayọn. Ma mgbe ha ga-asị unu, Chọọnụ ndị nwere mmụọ ndị maara ihe omimi, na ndị dibịa afa na-ekwupụta nwayọ nwayọ, na-atakwa ntakịrị olu: ọ̀ bụ na ọ bụghị Chineke ha ka ndị mmadụ kwesịrị ịchọ? Ọ̀ ga-abụ na a ga-achọ ndị nwụrụ anwụ n’ihi ndị dị ndụ? N’iwu ahụ na n’àmà ahụ: ọ bụrụ na ha anaghị ekwu dịka okwu a si dị, ọ bụ n’ihi na ìhè adịghị n’ime ha. Aịzaya 8:16–20.

We will continue this study in the next article.

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

> “These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

> “Ndị a abụghị okwu Sister White, kama ha bụ okwu nke Onyenwe anyị, ozi Ya ezitela m ha ka m nye unu. Chineke na-akpọ unu ka unu ghara ịga n’ihu na-arụ ọrụ n’ụzọ na-emegide Ya. E nyere ọtụtụ ntụziaka banyere ndị mmadụ na-aza onwe ha Ndị Kraịst mgbe ha na-egosipụta àgwà Setan, na n’ime mmụọ, n’okwu, na n’omume, ha na-egbochi ọganihu nke eziokwu, ma n’ezie na-eso ụzọ nke Setan na-eduga ha. N’ime obi ike ha, ha ejidewo ọchịchị nke n’ụzọ ọ bụla na-abụghị nke ha, nke ha na-ekwesịghịkwa iji arụ ọrụ. Onye Ozizi ukwu ahụ kwuru, ‘Aga m akwatu, akwatu, akwatu.’ Ndị mmadụ na-ekwu na Battle Creek, ‘Ụlọ nsọ nke Onyenwe anyị, ụlọ nsọ nke Onyenwe anyị ka anyị bụ,’ ma ha na-eji ọkụ nkịtị. Obi ha adịghị eme nro ma ọ bụ ido onwe ha n’okpuru amara Chineke.” Manuscript Releases, volume 13, 222.

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