Article

# Elijah - Number Nine

Elaịja - Nọmba Itoolu

The Prophet Lied

Onye-amụma ahụ Ghaara Ụgha

Author

Jeff Pippenger

Published

October 11, 2023

Formats

PDF
Word
Song MP3

We ended the last article with a passage that addresses “a lying spirit.” The following is one of the paragraphs from that passage.

Anyị kwụsịrị edemede gara aga site n’akụkụ Akwụkwọ Nsọ nke na-ekwu banyere “mmụọ ụgha.” Ihe na-esonụ bụ otu n’ime paragraaf ndị sitere n’akụkụ ahụ.

> “Unsanctified ministers are arraying themselves against God. They are praising Christ and the God of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.” Testimonies to Ministers, 409.

> “Ndị ozi na-adịghị edo nsọ na-ebili megide Chineke. Ha na-eto Kraịst na chi nke ụwa a n’otu ume ahụ. N’agbanyeghị na ha na-ekwupụta na ha na-anabata Kraịst, ha na-anabata Barabas, ma site n’omume ha na-asị, ‘Ọ bụghị Nwoke a, kama Barabas.’ Ka ndị niile gụrụ ahịrị ndị a lezie anya. Setan ekwuola mpako ya banyere ihe ọ pụrụ ime. Ọ na-eche na ọ ga-agbasa ịdị n’otu ahụ Kraịst kpebiri ekpere ka ọ dịrị n’ụlọ nzukọ Ya. Ọ na-asị, ‘Aga m apụta bụrụ mmụọ ụgha iji duhie ndị m pụrụ, ka ha na-akatọ, na-ekpe ikpe, ma na-agbagọ eziokwu.’ Ka nwa nke aghụghọ na àmà ụgha bụrụ onye a nabatara n’ụlọ nzukọ nke enyerela nnukwu ìhè, nnukwu ihe àmà, ụlọ nzukọ ahụ ga-ajụ ozi Onyenwe anyị zitere, ma nata nkwupụta ndị na-enweghị ezi uche, na echiche ụgha, na ozizi ụgha. Setan na-achị ọchị n’ihi nzuzu ha, n’ihi na ọ maara ihe eziokwu bụ.” Testimonies to Ministers, 409.

Let “the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories.” In 1863, Millerite Adventism ‘returned’ to the unreasonable and false methodology employed by apostate Protestantism and rejected William Miller’s identification of the seven times of Leviticus twenty-six. The subject of ‘returning’ was represented by the rebels in Numbers fourteen, when they determined to select a captain and return to Egypt.

Ka “nwa nke aghụghọ na ama-ụgha bụrụ onye a na-anabata n’ime nzukọ-nsọ nke natara nnukwu ìhè, nnukwu akaebe, ma nzukọ-nsọ ahụ ga-ajụ ozi nke Onyenwe anyị zitere, ma nabata nkwupụta ndị kasị enweghị ezi uche, na echiche ụgha, na nkuzi ụgha.” N’afọ 1863, Adventizim Millerite “laghachiri” n’usoro na ụkpụrụ na-enweghị ezi uche na nke ụgha nke Protestantizim dapụrụ n’okwukwe jiri arụ ọrụ, ma jụ nkwenye William Miller banyere oge asaa nke Levitikọs iri abụọ na isii. E gosipụtara isiokwu nke “ịlaghachi” site n’aka ndị nnupụisi nọ na Ọnụ Ọgụgụ iri na anọ, mgbe ha kpebiri ịhọpụta otu onye-isi ma laghachi Ijipt.

> And they said one to another, Let us make a captain, and let us return into Egypt. Numbers 14:4.

> Ha gwara onwe-ha, Ka ayi họpụta onye-isi, ka ayi laghachi n’Ijipt. Ọnu-ọgụgụ 14:4.

The subject of “returning” to apostate Protestantism was also represented by Jeremiah, when in chapter fifteen, he was told that the fallen Protestants could return to him, but he was not to “return” unto them.

Jeremaịa kwa nọchikwara isiokwu nke “ịlaghachi” n’aka Protestantism nke dapụrụ n’ezi okwukwe, mgbe n’isi nke iri na ise, a gwara ya na ndị Protestant dara ada nwere ike ịlọghachikwute ya, ma ya onwe ya ekwesịghị “ịlaghachikwute” ha.

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. 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. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. Jeremiah 15:17–20.

> Anọghị m n’ọgbakọ ndị na-akwa emo, ọ dịghịkwa m ṅụrị ọṅụ; anọ m naanị m n’ihi aka gị: n’ihi na i mejuwo m iwe ọkụ. Gịnị mere ihe mgbu m ji bụrụ nke na-adịgide adịgide, ọnyá m bụrụkwa nke a na-apụghị ịgwọ, nke na-ajụ ka a gwọọ ya? Ì ga-abụrịrị m kpamkpam dị ka onye ụgha, na dịka mmiri ndị na-ada ada? Ya mere otú a ka Onyenwe anyị kwuru, Ọ bụrụ na ị laghachi, mgbe ahụ, aga m eme ka ị lọghachi ọzọ, ị ga-eguzokwa n’ihu m: ma ọ bụrụ na i wepụta ihe dị oké ọnụ ahịa n’ime ihe rụrụ arụ, ị ga-adị ka ọnụ m: ka ha lọghachikwute gị; ma gị onwe gị alaghachikwutela ha. Aga m emekwa ka ị bụrụ n’ebe ndị a nọ mgbidi ọla e wusiri ike: ha ga-alụso gị ọgụ, ma ha agaghị emeri gị: n’ihi na mụ na gị nọ ịzọpụta gị na ịnapụta gị, ka Onyenwe anyị kwuru. Jeremiah 15:17–20.

Perhaps the clearest prophetic illustration of the principle of not returning to apostate Protestantism is found in the story of the disobedient prophet, who delivered a message of rebuke to Jeroboam, the northern ten tribe’s first king.

Ma eleghị anya, ihe atụ amụma kacha doo anya nke ụkpụrụ nke ịghara ịlaghachi n’ọgbakọ Protestant nke dara n’okwukwe ka a hụrụ n’akụkọ banyere onye amụma ahụ na-erubereghị isi, onye wetara Jeroboam, eze mbụ nke agbụrụ iri nke ugwu, ozi ịdọ aka ná ntị.

> And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:7–10.

> Eze wee sị nwoke nke Chineke, Soro m laa n’ụlọ, mee ka ike gị dị ọhụrụ, m ga-enyekwa gị ụgwọ ọrụ. Nwoke nke Chineke wee sị eze, Ọ bụrụgodị na ị ga-enye m ọkara ụlọ gị, agaghị m eso gị banye, agaghịkwa m eri achịcha ma ọ bụ ṅụọ mmiri n’ebe a: n’ihi na otu a ka e nyere m iwu site n’okwu nke Onyenwe anyị, na-asị, Erila achịcha, aṅụkwala mmiri, alaghachikwala n’ụzọ ahụ i siri bịa. Ya mere, o jiri ụzọ ọzọ laa, ọ laghachighịkwa n’ụzọ ahụ o siri bịa Betel. 1 Ndị Eze 13:7–10.

The disobedient prophet had been told of God not to return the way he came. Millerite Adventism had come out of Protestantism represented by Sardis, and they were not to return. Though the disobedient prophet knew full well not to return the way he came, a false prophet of Jeroboam’s kingdom, told him that God had said that the disobedient prophet should return to the false prophet’s home and eat with him. In spite of God’s direction, he did that very thing. Once he had begun to eat the false prophet’s food, the Bible plainly states the prophet of Samaria had lied.

A gwara onye-amụma ahụ nke nupụrụ isi site n’aka Chineke ka ọ ghara isi n’ụzọ o si bia laghachi. Adventism nke ndị Millerite si n’ime Protestantism, nke Sardis nọchiri anya ya, pụta, ma ha ekwesịghị ịlaghachi. Ọ bụ ezie na onye-amụma ahụ nke nupụrụ isi maara nke ọma na ọ gaghị esi n’ụzọ o si bia laghachi, otu onye-amụma ụgha nke alaeze Jeroboam gwara ya na Chineke ekwuola na onye-amụma ahụ nke nupụrụ isi kwesịrị ịlaghachi n’ụlọ onye-amụma ụgha ahụ ma soro ya rie nri. N’agbanyeghị nduzi Chineke, o mere kpọmkwem ihe ahụ. Ozugbo ọ malitere iri nri onye-amụma ụgha ahụ, Akwụkwọ Nsọ kwuru n’ụzọ doro anya na onye-amụma Sameria ahụ aghọgbuola ya.

> 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. 1 Kings 13:11–19.

> Ma otu onye amụma agadi biri na Betel; ụmụ ya wee bịa gwa ya ọrụ nile nwoke nke Chineke mere n’ụbọchị ahụ na Betel: okwu ndị ọ gwara eze, ndị a ka ha gwakwara nna ha. Nna ha wee sị ha, Òlee ụzọ ka o si gawa? N’ihi na ụmụ ya ahụwo ụzọ nwoke nke Chineke, bụ́ onye si Juda bịa, siri gawa. O wee sị ụmụ ya, Nye m ibu-ibu. Ha wee kwadooro ya ibu-ibu ahụ: o wee nọdụkwasị ya, gawa ịchọ nwoke nke Chineke, wee chọta ya ka ọ nọ ọdụ n’okpuru otu osisi oak: o wee sị ya, Ọ̀ bụ gị bụ nwoke nke Chineke nke si Juda bịa? O wee sị, Ọ bụ m. Mgbe ahụ o wee sị ya, Soro m laa ụlọ, rie achịcha. O wee sị, Apụghị m iso gị laghachi, ma ọ bụ soro gị banye: agaghịkwa m eri achịcha ma ọ bụ ṅụọ mmiri n’ebe a n’aka gị: n’ihi na e kwuru m site n’okwu Onyenwe anyị, Ị gaghị eri achịcha ma ọ bụ ṅụọ mmiri n’ebe ahụ, ma ọ bụ laghachi ije n’ụzọ i siri bịa. O wee sị ya, Abụ mkwa onye amụma dịka gị; mmụọ ozi wee gwa m site n’okwu Onyenwe anyị, sị, Weghachite ya ka o soro gị lọta n’ụlọ gị, ka o rie achịcha ma ṅụọ mmiri. Ma ọ ghọgburu ya ụgha. Ya mere, o sooro ya laghachi, rie achịcha n’ụlọ ya, ma ṅụọ mmiri. 1 Ndị Eze 13:11–19.

The disobedient prophet ate and drank with the lying prophet of Samaria, meaning he accepted the message of an apostate prophet, and rejected the message of the Lord. The message he had faithfully delivered the same day. He knew full well he was not to return, but he did it anyway. Sister White informs us that if the “son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent.” In Millerite history the first angel had lightened the earth with its glory. In 1840, the first angel’s message was carried to every mission station in the world.

Onye-amụma ahụ na-erubeghị isi soro onye-amụma ụgha nke Sameria rie ma ṅụọ, nke pụtara na ọ nabatara ozi onye-amụma dapụrụ n’ezi-okwukwe, ma jụ ozi nke Onyenwe anyị. Ozi ahụ ka o jiri ntụkwasị obi kwusara n’otu ụbọchị ahụ. Ọ maara nke ọma na o kwesịghị ịlọghachi, ma o mere ya n’agbanyeghị nke ahụ. Nwanyị White na-agwa anyị na ọ bụrụ na “nwa aghụghọ na onye àmà ụgha enweta nnabata n’ụlọ nzukọ nke natara nnukwu ìhè, nnukwu ihe àmà, ụlọ nzukọ ahụ ga-ajụ ozi Onyenwe anyị zitere.” N’akụkọ ihe mere eme nke ndị Millerite, mmụọ ozi mbụ ji ebube ya mee ka ụwa nwee ìhè. N’afọ 1840, e buo ozi nke mmụọ ozi mbụ gaa n’ọdụ mgbasa ozi ọ bụla n’ụwa.

> “The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.

> “Akụkọ banyere ọbịbịa Onyenwe anyị n’oge na-adịghị anya n’ike na ebube dị ukwuu n’ụwa anyị bụ eziokwu, ma n’afọ 1840, e weliri ọtụtụ olu n’ikwusa ya.” Manuscript Releases, mpịakọta nke 9, 134.

Shortly thereafter, Millerite Adventism returned to “the lie” of apostate Protestantism’s methodology, and discarded “the message of the Lord” which God had sent through William Miller. They discarded the message of Moses as presented by Elijah, and the “lie” received at the beginning in Millerite history, represents the “lie” that is believed at the end; the “lie” which brings strong delusion upon Laodicean Adventism.

Obere oge na-adịghị anya ka nke ahụ gasịrị, Adventizim nke ndị Millerite laghachiri n’ụzọ omume nke Protestantizim dapụrụ n’eziokwu, bụ́ “ụgha ahụ,” ma tụfuo “ozi nke Onye-nwe-anyị” nke Chineke zitere site n’aka William Miller. Ha tụfuru ozi Mosis dị ka Elaịja siri gosipụta ya, ma “ụgha ahụ” nke a nabatara ná mmalite n’akụkọ ihe mere eme nke ndị Millerite, na-anọchi anya “ụgha ahụ” a kwere na njedebe; “ụgha ahụ” nke na-ewetara Adventizim Laodisia aghụghọ siri ike.

> And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:10–12.

> Nakwa n’ụzọ aghụghọ nile nke ajọ omume n’ime ndị na-ala n’iyi; n’ihi na ha anabataghị ịhụnanya nke eziokwu ahụ, ka e wee zọpụta ha. N’ihi nke a, Chineke ga-ezigara ha nduhie dị ike, ka ha kwee ụgha ahụ: Ka a maa ha nile ikpe, ndị na-ekweghị eziokwu ahụ, kama ndị nwere mmasị n’ajọ omume. 2 Ndị Tesalonaịka 2:10–12.

We are attempting to demonstrate the role of Elijah as a symbol in connection with the parallel histories of the horn of Protestantism and the horn of Republicanism during the period that the sixth kingdom of Bible prophecy reigns. The difficulty in bringing all the issues of 1863 together prophetically, at least for me, is the various interrelated lines that border on the concept of “circuitous logic”. A straight forward logic is always the best approach, but identifying divine truths and the relationships of those truths to each other is a difficult work, for they are found in the Bible “here a little and there a little.”

Anyị na-agbalị igosi ọrụ Elaịja dị ka ihe nnọchianya n’ihe metụtara akụkọ ihe mere eme ndị yiri ibe ha nke mpi Protestantism na mpi Republicanism n’oge alaeze nke isii nke amụma Akwụkwọ Nsọ na-achị. Ihe isi ike dị n’ịkpọkọta okwu niile gbasara afọ 1863 n’ụzọ amụma, ma ọ dịkarịa ala n’ebe m nọ, bụ ahịrị dị iche iche ma na-ejikọta ibe ha nke na-eru nso n’echiche nke “uche mgbagwoju anya na-agagharị agagharị”. Uche na-aga kpọmkwem n’ihu bụ mgbe niile ụzọ kacha mma e si abịaru ihe nso, ma ịchọpụta eziokwu Chineke na mmekọrịta eziokwu ndị ahụ na ibe ha bụ ọrụ siri ike, n’ihi na a na-ahụ ha n’Akwụkwọ Nsọ “ntakịrị ebe a, ntakịrị ebe ahụ.”

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little. Isaiah 28:9, 10.

> Ònye ka ọ ga-akụziri ihe ọmụma? Ònye ka ọ ga-eme ka ọ ghọta ozizi? Ndị a napụrụ ara, ndị a dọpụtara n’obi. N’ihi na ụkpụrụ ga-adị n’elu ụkpụrụ, ụkpụrụ n’elu ụkpụrụ; ahịrị n’elu ahịrị, ahịrị n’elu ahịrị; ntakịrị ebe a, ntakịrịkwa ebe ahụ. Aịzaịa 28:9, 10.

It is also a difficult work when your target audience consists of those that are familiar with the primary truths you are addressing, but others are new to it all. Virtually all the truths I intend to give an overview of in this article, can be found in Habakkuk’s Tables. For fear of sounding as if I am using ‘circuitous logic’, I am going to tell you where we are going, in advance of actually going there.

Ọ bụkwa ọrụ siri ike mgbe ndị ị na-agwa okwu gụnyere ndị ma eziokwu ndị bụ isi ị na-ekwu maka ha nke ọma, ma ndị ọzọ ka bụ ndị ọhụrụ n’ihe ndị a niile. N’ezie, ihe fọrọ nke nta ka ọ bụrụ eziokwu niile m bu n’obi ịnye nchịkọta ha n’isiokwu a, a pụrụ ịhụ ha n’ime Tebụl Habakuk. Ka m ghara ịdị ka onye na-eji “ezi uche na-agbagharị agbagharị” arụ ụka, aga m agwa unu ebe anyị na-aga tupu anyị eruo ebe ahụ n’eziokwu.

In 1863, Laodicean Millerite Adventism set up an image of jealousy. The image of jealousy represents the first of Laodicean Adventism’s four generations.

N’afọ 1863, Adventizim Mịlaịtị nke Laodisia guzobere oyiyi ekworo. Oyiyi ekworo ahụ na-anọchi anya ọgbọ mbụ n’ime ọgbọ anọ nke Adventizim Laodisia.

> Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:5.

> O wee sị m, Nwa nke mmadụ, bulie anya gị ugbu a chee ihu ụzọ ugwu. Ya mere, e buliri m anya m chee ihu ụzọ ugwu, ma le, n’ebe ugwu n’ọnụ ụzọ ámá ebe ịchụàjà ka oyiyi ekworo a dị n’ọnụ ụzọ mbata. Ezekiel 8:5.

The four generations of the Seventh-day Adventist church are represented in various passages of Scripture, but I employ Ezekiel eight as the primary point of reference. The reason for this is that chapter eight leads into chapter nine. In Ezekiel nine, the sealing of the one hundred and forty-four thousand is illustrated, and in Testimonies, volume five, Sister White clearly identifies this fact. In Sister White’s comments she clearly addresses two classes of worshippers in Jerusalem when the sealing takes place. Ezekiel does the same thing, and the class that does not receive the seal are represented in chapter eight.

A na-anọchi anya ọgbọ anọ nke ụka Seventh-day Adventist n’akụkụ dị iche iche nke Akwụkwọ Nsọ, ma ana m eji Ezikiel isi nke asatọ dị ka isi ebe m na-ezo aka. Ihe kpatara nke a bụ na isi nke asatọ na-eduba n’isi nke itoolu. N’Ezikiel 9, a na-egosi imechi akara nke ndị ahụ puku iri na anọ na puku anọ, ma n’ime Testimonies, mpịakọta nke ise, Nwannaanyị White na-akọwapụta eziokwu a nke ọma. N’ihe Nwannaanyị White kwuru, ọ na-ekwuputakwa nke ọma ìgwè abụọ nke ndị na-efe ofufe na Jerusalem mgbe a na-emechi akara ahụ. Ezikiel na-eme otu ihe ahụkwa, ma ìgwè nke na-anataghị akara ahụ ka a na-anọchi anya ha n’isi nke asatọ.

> “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 enwe mwute n’ihi ịla azụ ime mmụọ nke onwe ha, ma ọ bụ kwa ákwá n’ihi mmehie nke ndị ọzọ, a ga-ahapụ ha na-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: ‘Soro ya gafee n’obodo, tigbukwaa: ka anya unu ghara ịzọpụta, unu enwekwala ebere: gbusichaa ndị agadi na ndị na-eto eto, ma ụmụ agbọghọ, na ụmụntakịrị, na ndị inyom: ma unu abịakwutela nwoke ọbụla nke akara ahụ dị n’ahụ ya nso; malitekwa n’ebe nsọ M. Mgbe ahụ ha malitere n’aka ndị ikom agadi ahụ 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 anyị na-ahụ na nzukọ ahụ—ebe nsọ nke Onyenwe anyị—bụ ndị mbụ nwetara mkpọrọgwụ nke iwe Chineke. Ndị okenye ahụ, bụ ndị Chineke nyere nnukwu ìhè, ndị guzoro dị ka ndị nche nke ọdịmma ime mmụọ nke ndị mmadụ, rara ntụkwasị obi e nyere ha nye. Ha ewerela ọnọdụ na ọ dịghị anyị mkpa ichere ọrụ ebube na ngosipụta pụtara ìhè 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 ihe ọma, ma Ọ gaghịkwa eme ihe ọjọọ. O nwere ebere nke ukwuu ime ka ikpe bịakwute ndị Ya. N’ụzọ dị otu a, ‘Udo na nchekwa’ bụ mkpu si n’ọnụ 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, ndị na-achọghị ịkpọ ụja, bụ ndị ahụ na-anata ọbọ ziri ezi nke Chineke a kpasuru iwe. Ndị ikom, ụmụ agbọghọ, na ụmụntakịrị niile na-ala n’iyi ọnụ.” Testimonies, volume 5, 211.

Chapter eight is describing those in Jerusalem–“the church” that in the fourth of the four generations–represented as bowing down to the sun.

Isi nke asatọ na-akọwa ndị ahụ nọ na Jerusalem—“ụka” ahụ nke dị na nke anọ n’ime ọgbọ anọ ahụ—nke e gosipụtara dịka ndị na-ehulata ala nye anyanwụ.

> And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:16–18.

> O wee kpọbatara m n’ogige dị n’ime ụlọ Jehova, ma, lee, n’ọnụ ụzọ ụlọ nsọ Jehova, n’etiti mbara ihu na ebe ịchụàjà, e nwere ihe dị ka ndị ikom iri abụọ na ise, azụ ha tụkwasịrị n’ebe ụlọ nsọ Jehova dị, ihu ha elekwasịkwa n’ọwụwa anyanwụ; ha wee kpọọ anyanwụ isiala n’ebe ọwụwa anyanwụ. Mgbe ahụ, ọ sịrị m, Ì hụwo nke a, gị nwa nke mmadụ? Ọ̀ bụ ihe nta nye ụlọ Juda na ha na-eme ihe arụ ndị a ha na-eme n’ebe a? N’ihi na ha ejupụtawo ala ahụ n’ihe ike, ha alaghachikwokwa ime ka iwe wee m; ma, lee, ha na-etinye alaka osisi n’imi ha. Ya mere, mụ onwe m ga-emekwa n’oke iwe: anya m agaghị emere ha ebere, agaghịkwa m enwe ọmịiko: ma ọbụna ma ha were olu ukwu tie mkpu n’ntị m, agaghị m anụ ha. Ezekiel 8:16–18.

Just as with the evil report of the ten spies, the twenty-five leaders of the rebellion that are worshipping the sun have “provoked” the Lord to anger. The Sunday law is the “day of provocation” which the prophets point forward to. Chapter nine describes those that receive the seal of God at the same point in time, for it is simply repeating and enlarging upon chapter eight.

Dị nnọọ ka o mere n’akụkọ ọjọọ nke ndị nledo iri ahụ, ndị isi iri abụọ na ise nke nnupụisi ahụ na-efe anyanwụ “akpasuwo” Onyenwe anyị iwe. Iwu Sọnde bụ “ụbọchị nke ịkpasu iwe” nke ndị amụma na-atụ aka ya n’ihu. Isi nke itoolu na-akọwa ndị na-anata akara nke Chineke n’otu oge ahụ kwa, n’ihi na ọ bụ naanị ikwughachi na ịgbasa ihe e kwuru n’isi nke asatọ.

> “This sealing of the servants of God [Revelation seven] is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.

> “Ịka akàrà a n’elu ndị ohu Chineke [Mkpughe isi nke asaa] bụ otu ihe ahụ e gosiri Ezikiel n’ọhụ.” Testimonies to Ministers, 445.

In 1863, the first generation of Laodicean Adventism began its wandering through the wilderness. The prophetic history that identifies the image of jealousy in 1863, was the golden calf of Aaron. The prophetic characteristics of the golden calf are that it was an image of a beast, and it was gold. Gold is the symbol of Babylon, so Aaron’s golden calf was the image of the beast of Babylon. The image of the beast is only defined as the combination of church and state with the church in control of the relationship.

N’afọ 1863, ọgbọ mbụ nke Adventizim Laodisia malitere ịwagharị ha n’ime ọzara. Akụkọ amụma nke na-achọpụta onyinyo ekworo ahụ n’afọ 1863, bụ nwa ehi ọlaedo nke Erọn. Àgwà amụma nke nwa ehi ọlaedo ahụ bụ na ọ bụ onyinyo nke anụ ọhịa, nakwa na ọ bụ ọlaedo. Ọlaedo bụ akara nke Babilọn, ya mere nwa ehi ọlaedo nke Erọn bụ onyinyo nke anụ ọhịa nke Babilọn. A na-akọwa onyinyo nke anụ ọhịa naanị dịka njikọta nke ụka na ọchịchị, ebe ụka nọ n’ọrụ nchịkwa nke mmekọrịta ahụ.

> “But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.

> “Ma gịnị bụ ‘onyonyo ahụ nye anụ ọhịa ahụ’? òleekwa otú a ga-esi kpụọ ya? Ọ bụ anụ ọhịa ahụ nwere mpi abụọ na-eme onyonyo ahụ, ọ bụkwa onyonyo nye anụ ọhịa ahụ. A na-akpọkwa ya onyonyo nke anụ ọhịa ahụ. Ya mere, iji mata ụdị onyonyo ahụ dị na otu a ga-esi kpụọ ya, anyị aghaghị ịmụ njirimara nke anụ ọhịa ahụ n’onwe ya—ndị ọchịchị Pope.”

> “When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.

> “Mgbe nzukọ Kraịst mbụ ghọrọ nke mebiri emebi site n’ịhapụ ịdị mfe nke ozi-ọma ma nakwere emume na omenala ndị ọgọ mmụọ, ọ tụfuru Mmụọ na ike nke Chineke; ma iji chịkwaa akọ na uche nke ndị mmadụ, ọ chọọrọ nkwado nke ike ọchịchị ụwa. Nsonaazụ ya bụ ọchịchị papacy, bụ ụka nke jidere ike nke alaeze ma jiri ya kwalite ebumnuche nke ya, karịsịa maka ịta ‘ozizi ụgha’ ahụhụ. Ka United States wee kpụọ onyinyo nke anụ ọhịa ahụ, ike okpukpe aghaghị ijide ọchịchị obodo n’ụzọ dị otu a nke na ụka ga-ejikwa ikike nke alaeze emezu ebumnuche nke ya.” The Great Controversy, 443.

The calf built by Aaron, was built when Moses was receiving the Ten Commandments. The second commandment forbids the worship of idols, and includes a partial description of God’s character, when it identifies God as a jealous God.

Nwa-ehi ahụ Erọn wuru, e wuru ya mgbe Mosis na-anata Iwu Iri ahụ. Iwu nke abụọ machibidoro ife arụsị, ma tinye nkọwa akụkụ ụfọdụ banyere agwa Chineke, mgbe ọ na-akọwa Chineke dịka Chineke ekworo.

> Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.

> I gaghi emere onwe-gi ihe oyiyi a pịrị apị, ma-ọbu ụdị oyiyi ọ bula nke ihe ọ bula nke di n’elu-igwe, ma-ọbu nke di n’ala n’okpuru, ma-ọbu nke di na mmiri n’okpuru ala: I gaghi akpọ isi ala nye ha, ma-ọbu fee ha òfùfè: n’ihi na Mu onwem, Jehova bú Chineke-gi, bu Chineke ekworo, Onye nēleta ajọ omume nke ndi bu nna n’aru umu rue ọgbọ nke-atọ na nke-anọ nke ndi kpọrọ M asì; Ma nēme ebere rue ọtụtụ puku nye ndi huru M n’anya, nādebekwa ihe nile M nyere n’iwu. Ọpupu 20:4–6.

Aaron’s image of the golden calf, being an idol, represents an image of jealousy, for it produced the righteous indignation that compelled Moses to throw down and break the first two tables of the Ten Commandments. We intend to show that the counterfeit chart of 1863, was represented by Aaron’s golden calf. God’s jealousy was manifested towards Aaron’s golden calf, for the golden calf represented a false god. The calf was the counterfeit representation of God. Aaron proclaimed that it represented the gods that had delivered them from Egyptian bondage. The two tables which Moses broke in that very history, were a “transcript” of the true God’s character, the God that had actually brought them out of Egypt. The counterfeit chart produced in 1863, is an image of jealousy, for it broke the two tables of Habakkuk chapter two by removing the seven times of Moses’ oath.

Oyiyi Eron nke nwa-ehi ọlaedo ahụ, ebe ọ bụ arụsị, na-anọchi anya oyiyi ekworo, n’ihi na ọ kpatara iwe ezi omume nke manyere Mozis ịtụda ma mebie mbadamba nkume abụọ mbụ nke Iwu Iri ahụ. Anyị bu n’obi igosi na chaatị ụgha nke 1863 ka e ji nwa-ehi ọlaedo Eron nọchite anya ya. E gosipụtara ekworo Chineke megide nwa-ehi ọlaedo Eron, n’ihi na nwa-ehi ọlaedo ahụ nọchiri anya chi ụgha. Nwa-ehi ahụ bụ nnọchi-anya adịgboroja nke Chineke. Eron kwusara na ọ nọchiri anya chi ndị ahụ zọpụtara ha n’ọgba ohu Ijipt. Mbadamba nkume abụọ ahụ nke Mozis mebiri n’akụkọ ihe mere eme ahụ kpọmkwem, bụ “nnomi” nke agwa ezi Chineke ahụ, Chineke ahụ nke n’ezie kpọpụtara ha n’Ijipt. Chaatị ụgha e mere na 1863 bụ oyiyi ekworo, n’ihi na ọ mebiri mbadamba nkume abụọ nke Habakuk isi nke abụọ site n’iwepụ oge asaa nke iyi Mozis.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.

> “Ahụla m na ọ bụ aka Onyenwe anyị duziri chart nke 1843, nakwa na e kwesịghị ịgbanwe ya; na ọnụọgụgụ ndị ahụ dị kpọmkwem dịka Ọ chọrọ ha; na aka Ya dịkwasịrị ya ma zoo njehie dị n’ime ụfọdụ n’ime ọnụọgụgụ ndị ahụ, ka onye ọbụla ghara ịhụ ya, ruo mgbe e wepụrụ aka Ya.” Early Writings, 74, 75.

Further Ellen White adds to the command not to altar the 1843 chart, with the qualifications of “except by inspiration.”

N’ịga n’ihu, Ellen White tinyeere n’iwu ahụ ka a ghara ịgbanwe chaatị 1843, site n’itinye nkọwa a, “ma e wezụga site n’ike mmụọ nsọ.”

> “I saw that the old chart was directed by the Lord, and that not a figure of it should be altered except by inspiration. I saw that the figures of the chart were as God would have them, and that His hand was over and hid a mistake in some of the figures, so that none should see it till His hand was removed.” Spalding and Magan, 2.

> “Ahụrụ m na Onyenwe anyị duziri eserese ochie ahụ, nakwa na ọ dịghị otu akara dị n’ime ya a ga-agbanwe ma e wezụga site n’ike mmụọ nsọ. Ahụrụ m na akara ndị dị n’eserese ahụ dị ka Chineke chọrọ ka ha dị, nakwa na aka Ya dịkwasịrị ya ma zoo mmejọ dị n’ụfọdụ n’ime akara ndị ahụ, ka onye ọ bụla ghara ịhụ ya ruo mgbe e wepụrụ aka Ya.” Spalding and Magan, 2.

James and Ellen White were living with Otis Nichol’s family, when Nichol’s prepared and produced the 1850 chart. The only thing that was “altered” with the 1850 chart, was that the year ‘1844’ was used to replace the year ‘1843,’ that had been represented upon the 1843 chart. The only thing “altered” was a correction of the “mistake” that God had held His hand over. The inspiration of the prophetess was in the very home where the 1843 chart was “altered” into the 1850 chart, and the seven times of Leviticus twenty-six remained enshrined upon that chart, as it had been on the 1843 chart.

Jems na Ellen White na-ebikọ n’ụlọ ezinụlọ Otis Nichol, mgbe ndị Nichol kwadebere ma bipụta eserese nke 1850. Naanị ihe e “gbanwere” n’eserese nke 1850 bụ na e ji afọ “1844” dochie afọ “1843,” nke e gosiri n’eserese nke 1843. Naanị ihe e “gbanwere” bụ mmezi nke “njehie” ahụ nke Chineke jidere aka Ya n’elu ya. Mmụọ nsọ nke nwanyị amụma ahụ nọ n’ime ụlọ ahụ kpọmkwem ebe e “gbanwere” eserese nke 1843 ka ọ bụrụ eserese nke 1850, ma oge asaa nke Levitikọs iri abụọ na isii ka nọgidere dị nsọ n’elu eserese ahụ, dịka ọ dịkwa n’eserese nke 1843.

The second commandment includes another piece of this prophetic puzzle, for it identifies that God counts the generations until He visits the iniquity that occurs. 1863, began the first of four generations of the Seventh-day Adventist church, for the Millerite movement ended at that point.

Iwu nke abụọ n’ime iwu ahụ na-agụnye akụkụ ọzọ nke mgbagwoju anya amụma a, n’ihi na ọ na-egosi na Chineke na-agụ ọgbọ dị iche iche ruo mgbe Ọ ga-abịa ileta ajọ omume ahụ emere. Afọ 1863 malitere nke mbụ n’ime ọgbọ anọ nke ụka Seventh-day Adventist, n’ihi na mmegharị Millerite kwụsịrị n’oge ahụ.

The two tables of the Ten Commandments typify the two tables of Habakkuk, but they also typify the two wave loaves of Pentecost, which were the only offering in the sanctuary service that included sin. The manifestation of God’s power in the giving of the Ten Commandments, the manifestation of God’s power at the Pentecostal outpouring and the manifestation of God’s power in the history of the two charts of the Millerites, all typify the final manifestation of the outpouring of the Holy Spirit in the latter rain. The two wave loaves of Pentecost represent the one hundred and forty-four thousand who are lifted up as an ensign during the latter rain.

Mbadamba nkume abụọ nke Iwu Iri ahụ na-anọchi anya badamba nkume abụọ nke Habakuk, ma ha na-anọchikwa anya ogbe achịcha ebili mmiri abụọ nke Pentikọst, bụ́ ndị bụ nanị àjà n’ozi ụlọ nsọ nke gụnyere mmehie. Ngosipụta ike Chineke n’inye Iwu Iri ahụ, ngosipụta ike Chineke n’ịwụsa nke Pentikọst, na ngosipụta ike Chineke n’akụkọ ihe mere eme nke chaatị abụọ nke ndị Millerite, ha niile na-anọchi anya ngosipụta ikpeazụ nke ịwụsa Mmụọ Nsọ n’ime mmiri ozuzo ikpeazụ. Ogbe achịcha ebili mmiri abụọ nke Pentikọst na-anọchi anya otu narị na puku iri anọ na anọ ahụ, ndị a na-ebuli elu dịka ọkọlọtọ n’oge mmiri ozuzo ikpeazụ.

The Pentecostal wave loaves were to be prepared with “leaven”, which represents sin, but the leaven was destroyed by the process of baking.

A ga-eji “eko” kwadebe achịcha abụọ nke ifufe Pentikọst, nke na-anọchi anya mmehie, ma e bibiri eko ahụ site n’usoro isi achịcha ahụ.

> In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. Luke 12:1.

> N’oge ahụ, mgbe e zukọtara ìgwè mmadụ na-enweghị ọnụ ọgụgụ, nke mere na ha na-azọ ibe ha ụkwụ, o bidoro ibu ụzọ gwa ndị na-eso ụzọ ya, sị: Kpacharanụ anya n’ihe iko nke ndị Farisii, nke bụ ihu abụọ. Luk 12:1.

The wave loaves were a first fruit offering.

Achịcha a na-efegharị efegharị bụ àjà nke mkpụrụ mbu.

> Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baken with leaven; they are the firstfruits unto the Lord. Leviticus 23:17.

> Unu ga-esi n’ebe obibi unu pụta achịcha ịfefe abụọ nke ụzọ iri abụọ nke otu efa: ha ga-abụ nke ezigbo ntụ ọka; a ga-eji ihe na-eko achịcha sie ha; ha bụ mkpụrụ mbụ nye Onyenwe anyị. Levitikọs 23:17.

The one hundred and forty-four thousand are the first fruit offering in the last days.

Ndị otu narị puku na iri anọ na anọ ahụ bụ onyinye mkpụrụ mbu n’ụbọchị ikpeazụ.

> And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.

> M wee lee, ma, lee, Nwa-aturu guzo n’elu ugwu Zaịọn, ya na otu narị puku iri anọ na anọ, ndị e dere aha Nna ya n’egedege ihu ha. M wee nụ olu si n’eluigwe, dị ka olu ọtụtụ mmiri, dịkwa ka olu égbè-igwe dị ukwu: m wee nụ olu ndị na-akụ ụbọ akwara, na-akụ ụbọ akwara ha: Ha wee bụrụ abụ dịka abụ ọhụrụ n’ihu ocheeze ahụ, na n’ihu ihe ndị dị ndụ anọ ahụ, na ndị okenye ahụ: ọ dịghịkwa onye pụrụ ịmụta abụ ahụ ma ọ bụghị otu narị puku iri anọ na anọ ahụ, ndị a zụtara n’ụwa. Ndị a bụ ndị e metọghị site n’aka ndị inyom; n’ihi na ha bụ ndị na-amaghị nwoke. Ndị a bụ ndị na-eso Nwa-aturu ahụ ebe ọ bụla ọ na-aga. A zụtara ndị a n’etiti mmadụ, ka ha bụrụ mkpụrụ mbụ nye Chineke na nye Nwa-aturu ahụ. N’ọnụ ha ka a hụghị aghụghọ ọbụla: n’ihi na ha enweghị ntụpọ n’ihu ocheeze Chineke. Mkpughe 14:1–5.

The class of worshippers in the last days who never die, represented by Elijah will have fully overcome sin, for the fire of purification that is brought upon them by the Messenger of the Covenant, thoroughly bakes out and removes the leaven, from the sons of Levi.

Ndị otu ndị na-efe ofufe n’ụbọchị ikpeazụ ndị na-agaghị anwụ anwụ, nke Elaịja nọchiri anya ha, ga-emeriwo mmehie kpamkpam; n’ihi na ọkụ nke ime ka mmadụ dị ọcha, nke Onye-ozi nke Ọgbụgba-ndụ na-ewetara ha, ga-akpocha nke ọma ma wepụ ihe iko achịcha ahụ n’ime ụmụ ndị Livai.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Lee, M ga-ezite onye-ozi m, ọ ga-edozi kwa ụzọ n’ihu m: Onye-nwe-anyị, onye unu na-achọ, ga-abịa n’ụlọ nsọ ya na mberede, ọbụna onye-ozi nke ọgbụgba-ndụ ahụ, onye unu na-enwe mmasị n’ime ya: lee, ọ ga-abịa, ka Jehova nke ndị agha kwuru. Ma ònye ga-anọgide n’ụbọchị ọbịbịa ya? ònye ga-eguzokwa mgbe ọ pụtara ìhè? n’ihi na ọ dị ka ọkụ nke onye na-asachapụ ọla, dịkwa ka ncha nke ndị na-asa uwe: Ọ ga-anọdụ ala dịka onye na-asachapụ na onye na-eme ka ọlaọcha dị ọcha: ọ ga-emekwa ka ụmụ Levi dị ọcha, sachapụ ha dịka ọlaedo na ọlaọcha, ka ha wee were ezi omume chụọrọ Jehova àjà. Mgbe ahụ ka àjà nke Juda na Jerusalem ga-atọ Jehova ụtọ, dịka n’ụbọchị ochie, na dịka n’afọ ndị gara aga. Malakaị 3:1–4.

The offering that is “as the days of old” is the Pentecostal wave offering of two loaves. It was lifted up as an offering, identifying the two prophets that were slain in the streets, and who are then lifted up to heaven as an ensign, at the beginning of the Sunday law crisis.

Àjà a na-akpọ “dị ka n’ụbọchị ndị ochie” bụ àjà ife-efe nke Pentikọst nke ogbe achịcha abụọ. E buliri ya elu dịka àjà, na-egosi ndị amụma abụọ ahụ e gburu n’okporo ámá, ndị a na-ebulikwa elu gaa n’eluigwe dịka ọkọlọtọ, ná mmalite nke nsogbu iwu Sọnde.

When Aaron produced his golden calf, he pronounced that the calf was the gods that had brought them out of Egypt, and then proclaimed a feast to the Lord.

Mgbe Erọn kpụrụ nwa ehi ọlaedo ya, o kwupụtara na nwa ehi ahụ bụ chi ndị ahụ kpọpụtara ha n’Ijipt, wee mesịa kpọsaa oriri nye Onyenwe anyị.

> And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord. Exodus 32:4, 5.

> O wee were ha n’aka ha, were mma ịkpụ kee ya ya, mgbe ọ mesịrị mee ya nwa ehi a wụrụ awụ; ha wee sị, Ndị a bụ chi gị, Izrel, nke mere ka i si n’ala Ijipt pụta. Ma mgbe Eron hụrụ ya, o wuru ebe ịchụàjà n’ihu ya; Eron wee kpọsaa ya, sị, Echi ga-abụ ememme nye Onyenwe anyị. Ọpụpụ 32:4, 5.

When the northern kingdom of Israel broke away from the southern kingdom of Judah, Jeroboam, the first king of Israel purposely introduced a counterfeit worship service in two cities, made the same pronouncement as Aaron, claiming his two golden calves were the gods that brought them out of Egypt, and ordained a counterfeit feast as had Aaron.

Mgbe alaeze ugwu nke Izrel kewapụrụ onwe ya n’alaeze ndịda nke Juda, Jeroboam, eze mbụ nke Izrel, kpachaara anya webata ofufe adịgboroja n’obodo abụọ, kwupụta otu okwu ahụ Eron kwupụtara, na-azọrọ na ụmụ ehi ọlaedo ya abụọ bụ chi ndị kpọpụtara ha n’Ijipt, ma hiwekwa ememme adịgboroja dịka Eron mere.

> And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.

> Jeroboam we kwu n’obi ya, Ugbu a ka alaeze ahụ ga-alaghachi n’ụlọ Devid: Ọ bụrụ na ndị a arịgoro ịchụ aja n’ụlọ Onyenwe anyị dị na Jerusalem, mgbe ahụ obi ndị a ga-atụgharị ọzọ n’ebe onye nwe ha nọ, ya bụ, Rehoboam eze Juda, ha ga-egbukwa m, laghachikwuru Rehoboam eze Juda. Ya mere eze ahụ kpọrọ ndụmọdụ, mee ehi abụọ nke ọla-edo, sị ha, O meela ka unu na-arịgo Jerusalem nke ukwuu: lee chi unu, O Izrel, nke kpọpụtara unu n’ala Ijipt. O tinyere otu n’ime ha na Betel, nke ọzọkwa ka o debere na Dan. Ihe a wee bụrụ mmehie: n’ihi na ndị ahụ gara ife ofufe n’ihu otu ahụ, ọbụna ruo Dan. O mekwara ụlọ ebe dị elu dị iche iche, mee ndị nchụàjà site n’etiti ndị dị ala n’ime ndị mmadụ, ndị na-esiteghị n’ụmụ Livaị. Jeroboam we dozie ememme n’ọnwa nke asatọ, n’ụbọchị nke iri na ise nke ọnwa ahụ, dịka ememme ahụ dị na Juda, ọ chụkwara aja n’elu ebe ịchụàjà ahụ. Otu a ka o mere na Betel, na-achụrụ ehi ndị ahụ o mere aja: o dokwara na Betel ndị nchụàjà nke ebe ndị dị elu ahụ ndị o mere. Ya mere o chụrụ aja n’elu ebe ịchụàjà ahụ nke o mere na Betel n’ụbọchị nke iri na ise nke ọnwa nke asatọ, ya bụ, n’ọnwa ahụ nke o chepụtara n’obi nke ya; o dokwara ememme nye ụmụ Izrel: o chụrụkwa aja n’elu ebe ịchụàjà ahụ, kpọọkwa ihe nsure ọkụ. 1 Ndị Eze 12:26–33.

Dan means judgment, and represents a state; Bethel means the house of God. With Aaron’s rebellion as with king Jeroboam’s the symbols identify the combination of church and state that ultimately takes place at the Sunday law in the United States.

Dan pụtara ikpe, ọ na-anọchikwa anya ọnọdụ; Betel pụtara ụlọ nke Chineke. Dịka ọ dị n’ime nnupụisi Erọn, otu a kwa n’ihe gbasara eze Jeroboam, akara ndị a na-egosi njikọta ụka na ọchịchị nke n’ikpeazụ na-eme n’iwu Ụbọchị Sọnde na United States.

The Sunday law occurs at the end of Adventism and in the beginning of Adventism, the movement, which had been identified as the Protestant horn in the summer of 1844, came together legally with the Republican horn. Thus, Aaron and Jeroboam’s rebellion represents both 1863, and the soon-coming Sunday law.

Iwu ụbọchị Sọnde ahụ na-eme na njedebe nke Adventism, ma na mmalite nke Adventism ahụ, ngagharị ahụ nke a kọwapụtara dị ka mpi Protestant n’oge ọkọchị nke 1844, jikọtara onwe ya n’iwu na mpi Republican. Ya mere, nnupụisi Erọn na Jeroboam na-anọchi anya ma 1863, ma iwu ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya.

The reason that the messenger of the covenant purifies the “sons of Levi” and not any other of the tribes, is because at the rebellion of Aaron’s golden calf, it was the Levites that stood with Moses. For their faithfulness, they were then made the tribe that represented the priesthood, an honor which had been previously designed to consist of the firstborn of each of the tribes. This is why Jeroboam made sure that his counterfeit priesthood was not of the sons of Levi, and instead made his priesthood “of the lowest of the people, which were not of the sons of Levi.”

Ihe kpatara onye ozi nke ọgbụgba-ndụ ji eme ka “ụmụ Livaị” dị ọcha, ọ bụghịkwa agbụrụ ọ bụla ọzọ, bụ n’ihi na n’oge nnupụisi nwa-ehi ọlaedo Erọn, ọ bụ ndị Livaị kwụnyere n’akụkụ Mozis. N’ihi ikwesị ntụkwasị obi ha, e mesịrị mee ha agbụrụ nke na-anọchi anya ọkwa nchụàjà, nsọpụrụ nke e bu ụzọ tụọ ime ka ọ bụrụ nke ụmụ ebube nke agbụrụ nke ọ bụla. Nke a bụ ihe mere Jeroboam ji hụ na nchụàjà adịgboroja ya esiteghị n’aka ụmụ Livaị, kama o mere nchụàjà ya “site n’etiti ndị dị ala n’ime ndị mmadụ, ndị na-abụghị ụmụ Livaị.”

The sons of Levi are those that are purified by fire as an ensign, or wave offering during the Sunday law crisis. The history of the Sunday law crisis in the last days, was typified by the crisis of 1863, when the newly identified Protestant horn became legally attached to the Republican horn. We have one more line of history to address before we begin to work through the passages we have just referenced.

Ụmụ nke Livaị bụ ndị a na-eme ka ha dị ọcha site n’ọkụ dịka ọkọlọtọ, ma ọ bụ àjà ifegharị, n’oge nsogbu iwu Sọnde. Akụkọ ihe mere eme nke nsogbu iwu Sọnde n’ụbọchị ikpeazụ, ka e ji nsogbu nke afọ 1863 gosi ihe atụ ya, mgbe mpi Protestant a kpọrọ aha ọhụrụ n’oge ahụ jikọtara n’iwu na mpi Republican. Anyị ka nwere otu ahịrị akụkọ ihe mere eme ọzọ anyị ga-atụle tupu anyị amalite ịrụ ọrụ site n’ime akụkụ Akwụkwọ Nsọ ndị anyị ka kpọrọ aka.

That line is the year 1856, and we will address that in our next article.

Akara ahụ bụ afọ 1856, anyị ga-elebakwa nke ahụ anya n’isiokwu anyị na-esonụ.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> “Ọbịbịa Kraịst dị ka Onye Nnukwu Nchu-àjà anyị n’ebe Kasị Nsọ, maka ime ka ebe nsọ dị ọcha, dịka e mere ka a hụ ya na Daniel 8:14; ọbịbịa nke Ọkpara nke mmadụ n’ihu Onye Ochie nke Ụbọchị, dịka e gosiri ya na Daniel 7:13; na ọbịbịa nke Onyenwe anyị n’ụlọ nsọ Ya, nke Malakaị buru amụma ya, bụ nkọwa dị iche iche nke otu ihe omume ahụ; a na-anọchikwa nke a anya site n’ọbịbịa nke nwoke na-alụ nwanyị ọhụrụ n’agbamakwụkwọ, nke Kraịst kọwara n’ilu banyere ụmụ agbọghọ iri ahụ, nke Matiu 25.” The Great Controversy, 426.

Back to Articles