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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Twenty-Five

Akwụkwọ Joel na Ụka Ndị Adventist Ụbọchị-Izu nke Asaa nke Laodisia — Nke Iri Abụọ na Ise

Number Twenty-Five

Nọmba Iri Abụọ na Ise

Author

Jeff Pippenger

Published

January 11, 2026

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The book of Joel confronts the leadership of the Laodicean Seventh-day Adventist church with the testimony of its escalating rebellion over four generations. Those four generations are also illustrated in Ezekiel chapter eight, where the twenty-five men of that fourth-generation bow to the sun. In 1901, 13 years after the rebellion of 1888, the Adventist church organized a committee to lead the church.

Akwụkwọ Joel na-eche ndị ndu nke ụka Seventh-day Adventist nke Laodicea ihu site n’ịgba ama banyere nnupụisi ya nke nọgide na-arị elu n’ime ọgbọ anọ. E gosikwara ọgbọ anọ ahụ n’Ezikiel isi nke asatọ, ebe ndị ikom iri abụọ na ise nke ọgbọ nke anọ ahụ na-ehulata nye anyanwụ. N’afọ 1901, afọ iri na atọ mgbe nnupụisi nke 1888 gasịrị, ụka Adventist haziri otu kọmitii ka o duzie ụka ahụ.

The initial General Conference’s Executive Committee was established during the major reorganization at the 1901 General Conference Session, and it consisted of 25 members. This was a significant expansion from the pre-1901 committee, which had only 13 members. The members have increased through the years, but Jesus always identifies the end with the beginning. The beginning was 25 members, with one as the leader, paralleling a course in the sanctuary, which consisted of 24 priests and one high priest.

E hiwere Kọmitii Nlekọta nke nzukọ General Conference mbụ n’oge nnukwu nhazigharị e mere na nnọkọ General Conference nke afọ 1901, ọ bụrụkwa na ọ nwere ndị òtù iri abụọ na ise. Nke a bụ mgbasawanye dị ukwuu ma e jiri ya tụnyere kọmitii nke tupu afọ 1901, nke nwere naanị ndị òtù iri na atọ. Ndị òtù ahụ amụbaala n’ime afọ ndị sochirinụ, ma Jizọs na-ejikọta ngwụcha na mmalite mgbe niile. Mmalite ahụ bụ ndị òtù iri abụọ na ise, otu n’ime ha bụrụ onye ndu, nke kwekọrọ n’usoro dị n’ebe nsọ, nke mejupụtara ndị nchụàjà iri abụọ na anọ na otu nnukwu onye nchụàjà.

Judas and the Sanhedrin are two symbols of rebellion in the time of Christ. The Sanhedrin represents the Laodicean Seventh-day Adventist church. The Sanhedrin’s participation in the crucifixion of Christ, typifies the role of Adventism in the Sunday law crisis. The Sanhedrin—the supreme Jewish council in Jerusalem, composed of chief priests, elders, and scribes, presided over by High Priest Caiaphas—played a central role in the events leading to Jesus’ death.

Judas na Sanhedrin bụ akara abụọ nke nnupụisi n’oge Kraịst. Sanhedrin na-anọchi anya ụka Seventh-day Adventist nke Laodisia. Ịkekọrịta òkè nke Sanhedrin n’ịkpọgide Kraịst n’obe na-egosi n’ihu ọrụ Adventizim n’ọgba aghara iwu Sọnde. Sanhedrin—ụlọ nzukọ ndị Juu kachasị elu na Jerusalem, nke e ji ndị isi nchụàjà, ndị okenye, na ndị odeakwụkwọ wuo, nke Kayafas, Onye Nnukwu Nchụàjà, nọ na-edu—rụrụ ọrụ dị mkpa n’ime ihe omume ndị dugara n’ọnwụ Jisọs.

After Jesus’ arrest in Gethsemane (orchestrated with Judas’ betrayal), he was brought before the Sanhedrin at night in Caiaphas’ house. They sought testimony to condemn him, producing witnesses who accused him of blasphemy and insurrection.

Mgbe e jidere Jisọs na Gethsemane (nke e haziri site n’ịrara Judas nye ya), a kpọgara ya n’abalị n’ihu Sanhedrin n’ụlọ Kaiafas. Ha chọrọ akaebe iji maa ya ikpe, na-eweta ndị àmà ndị boro ya ebubo nkwulu megide Chineke na nnupu isi.

When Caiaphas directly asked Jesus if he was the Messiah (or Son of God), Jesus’ affirmative response, “You have said so” led the high priest to declare, “Blasphemy!” The council condemned Him as deserving death. Lacking authority under Roman rule to execute capital sentences, they handed Jesus over to Pontius Pilate, the Roman governor, accusing him of sedition to secure a Roman execution. The actual crucifixion was carried out by Roman soldiers under Pilate’s order, but only after Pilate yielded to pressure from the chief priests and a crowd (who demanded Jesus’ death and the release of Barabbas).

Mgbe Kaiafas jụrụ Jizọs ozugbo ma Ọ̀ bụ Mesaya ahụ (ma ọ bụ Ọkpara Chineke), nzaghachi nkwenye Jizọs, “Ị kwuru otú ahụ,” mere ka nnukwu onye nchụàjà ahụ kwupụta, “Nkwulu!” Kansụl ahụ mara Ya ikpe dịka onye kwesịrị ọnwụ. N’ihi na ha enweghị ikike n’okpuru ọchịchị ndị Rom imezu ikpe ọnwụ, ha nyefere Jizọs n’aka Pọntiọs Paịlet, gọvanọ Rom, na-ebo ya ebubo nnupụisi ka ha wee nweta igbu ya n’aka ọchịchị Rom. Ndị agha Rom mere kpọgidere ya n’obe n’eziokwu n’okpuru iwu Paịlet, ma nke a mere naanị mgbe Paịlet kwetara nrụgide sitere n’aka ndị isi nchụàjà na ìgwè mmadụ ahụ (bụ́ ndị rịọrọ ọnwụ Jizọs na ntọhapụ nke Barabas).

> “When Christ was upon this earth, the world preferred Barabbas. And today the world and the churches are making the same choice. The scenes of the betrayal, the rejection, and the crucifixion of Christ have been re-enacted, and will again be re-enacted on an immense scale. People will be filled with the attributes of the enemy, and with them his delusions will have great power. Just to that degree that light is refused will there be misconception and misunderstanding. Those who reject Christ and choose Barabbas work under a ruinous deception. Misrepresentation and false witness will grow to open rebellion. The eye being evil, the whole body will be full of darkness. Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie. They are ensnared and taken, and by their every action they cry, Release unto us Barabbas, but crucify Christ.

> “Mgbe Kraịst nọ n’elu ụwa a, ụwa họọrọ Barabas. Ma taa, ụwa na ụka dị iche iche na-eme otu nhọrọ ahụ. A kagharịwokwa ihe omume nke ịrara, nke ịjụ, na nke ikpọgide Kraịst n’obe, a ga-akpọghachikwa ha ọzọ n’ogo dị ukwuu nke ukwuu. Ndị mmadụ ga-ejupụta n’àgwà nke onye iro ahụ, aghụghọ ya ga-enwekwa ike dị ukwuu n’etiti ha. N’ogo ahụ nke a na-ajụ ìhè ka nghọta na-ezighị ezi na nghọtahie ga-adị. Ndị na-ajụ Kraịst ma họrọ Barabas na-arụ ọrụ n’okpuru aghụghọ na-ebibi ebibi. Ịkọwa ihe n’ụzọ na-ezighị ezi na àmà ụgha ga-etolite ruo n’inupụisi pụtara ìhè. Ebe anya dị njọ, ahụ dum ga-ejupụta n’ọchịchịrị. Ndị na-enye ịhụnanya obi ha nye onye ndú ọ bụla ma e wezụga Kraịst ga-ahụ onwe ha n’okpuru ọchịchị nke, ahụ, mkpụrụobi, na mmụọ, nke ndọrọndọrọ uche dị otú a nke na-adọrọ adọrọ nke ukwuu nke na, n’okpuru ike ya, mkpụrụobi na-esi n’ịnụ eziokwu wezuga iji kwere ụgha. A na-ejide ha n’ọnyà ma dọpụta ha, sitekwa n’omume ha nile ha na-eti mkpu, Hapụọrọ anyị Barabas, ma kpọgide Kraịst n’obe.”

> “Even now this decision is being made. The scenes enacted at the cross are being re-enacted. In the churches that have departed from truth and righteousness it is being revealed what human nature can do and will do when the love of God is not an abiding principle in the soul. We need not be surprised at anything that may take place now. We need not marvel at any developments of horror. Those who trample under their unholy feet the law of God have the same spirit as had the men who insulted and betrayed Jesus. Without any compunction of conscience, they will do the deeds of their father, the devil. They will ask the question that came from the traitorous lips of Judas, What will you give me if I betray unto you Jesus the Christ? Even now Christ is being betrayed in the person of his saints.” Review and Herald, January 30, 1900.

> “Ọbụna ugbu a ka a na-eme mkpebi a. A na-emegharịkwa ihe nkiri ndị e mere n’obe. N’ime ụka ndị si n’eziokwu na ezi omume wezuga onwe ha ka a na-ekpughe ihe ọdịdị mmadụ pụrụ ime na ihe ọ ga-eme mgbe ịhụnanya Chineke abụghị ụkpụrụ na-adịgide adịgide n’ime mkpụrụ obi. Anyị ekwesịghị iju anya n’ihe ọ bụla pụrụ ime ugbu a. Anyị ekwesịghị ịtụnanya n’ihu mmepe ọ bụla nke ihe ịtụnanya na egwu. Ndị na-azọ n’okpuru ụkwụ ha na-adịghị nsọ iwu Chineke nwere otu mmụọ ahụ ndị ikom ahụ nọ n’ime ha, bụ ndị kparịrị Jisọs ma rara ya nye. N’enweghị mgbagha ọbụla nke akọ na uche, ha ga-eme ọrụ nna ha, ekwensu. Ha ga-ajụ ajụjụ ahụ nke si n’egbugbere ọnụ aghụghọ nke Judas pụta, Gịnị ka unu ga-enye m ma ọ bụrụ na m rara unu Jisọs Kraịst nye? Ọbụna ugbu a ka a na-arara Kraịst nye n’ime onye nke ndị nsọ ya.” Review and Herald, January 30, 1900.

If the passage truly means what it says, then those who were being identified as “choosing Barabbas,” will be unable to understand what the passage teaches. Those people are the people in 2 Thessalonians who receive strong delusion, because they loved not the truth. She says of those who choose Barabbas, “Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie.” Those who are choosing Barabbas, are under the control of Satan before the waymark of the cross and Sunday law. In that condition they cannot possibly understand what the passage teaches. They will therefore suggest that, “the conditions when Sister White penned these words were for that peculiar history, not now.” Perhaps they would say, “She is speaking about Christianity in a generic way, and this does not apply directly to Seventh-day Adventists.” Poppycock.

Ọ bụrụ na akụkụ Akwụkwọ Nsọ ahụ n’ezie pụtara kpọmkwem ihe ọ na-ekwu, mgbe ahụ ndị a na-akọwa dịka ndị “na-ahọrọ Barabbas” agaghị enwe ike ịghọta ihe akụkụ ahụ na-akụzi. Ndị ahụ bụ ndị ahụ e kwuru banyere ha na 2 Thessalonians bụ ndị natara aghụghọ siri ike, n’ihi na ha ahụghị eziokwu n’anya. O kwuru banyere ndị na-ahọrọ Barabbas sị, “Ndị na-enye ịhụnanya obi ha nye onye ndu ọ bụla ọzọ ma e wezụga Kraịst ga-achọpụta onwe ha n’okpuru ịchịkwa, n’ahụ, na mkpụrụobi, na mmụọ, nke ịdị ara n’ịhụnanya nke na-adọrọ mmasị nke ukwuu nke na n’okpuru ike ya mkpụrụobi na-apụ n’ịṅa eziokwu ntị ka ha wee kwere ụgha.” Ndị na-ahọrọ Barabbas nọ n’okpuru ịchịkwa nke Setan tupu ihe ịrịba ama nke obe na iwu ụbọchị Sọnde. N’ọnọdụ ahụ, ha agaghị ekwe omume n’ụzọ ọ bụla ịghọta ihe akụkụ ahụ na-akụzi. Ya mere, ha ga-atụ aro na, “ọnọdụ ndị dị mgbe Sister White dere okwu ndị a bụ nke akụkọ pụrụ iche ahụ, ọ bụghị ugbu a.” Ikekwe ha ga-asị, “Ọ na-ekwu banyere Iso Ụzọ Kraịst n’ozuzu ya, nke a adịghịkwa emetụta kpọmkwem Seventh-day Adventists.” Asịrị efu.

Of course, the circumstances of the history when Sister White wrote those words were actually a commentary on her personal history, but just as with John in the Revelation, when a prophet is told to write, he is told to write “the things which thou hast seen, and the things which are, and the things which shall be hereafter.” When a prophet records the things that are, he is simultaneously recording the things that will be.

N’ezie, ọnọdụ ndị metụtara akụkọ ihe mere eme n’oge Nwanneanyị White dere okwu ndị ahụ n’eziokwu bụ nkọwa gbasara akụkọ ndụ onwe ya, ma dịka o siri dịkwa n’ebe Jọn nọ n’Akwụkwọ Mkpughe, mgbe a gwara onye-amụma ka o dee, a na-agwa ya ka o dee “ihe ndị ị hụworo, na ihe ndị dị, na ihe ndị ga-eme n’ọdịnihu.” Mgbe onye-amụma na-edekọ ihe ndị dị, n’otu oge ahụ ka ọ na-edekọkwa ihe ndị ga-adị.

The leadership of Adventism is represented by Ezekiel’s 25 men, who are also prophetically aligned with the 250 men who stood with Korah, Dathan and Abiram. Just as significantly the rebels of 1888 and the Minneapolis General Conference were identified by Sister White as repeating the rebellion of Korah, Dathan and Abiram. Sister White directly teaches that when the angel of Revelation eighteen descends and lightens the earth with his glory, the latter rain begins.

A na-anọchi anya ndu nke Adventism site n’aka ndị ikom iri abụọ na ise nke Ezikiel, ndị a kwa na-adakọ n’amụma na ndị ikom narị abụọ na iri ise ndị guzoro n’akụkụ Kora, Datan na Abiram. N’otu aka ahụ dịkwa mkpa, Nwanyị White kọwara ndị nnupụisi nke 1888 na nke Nzukọ Izugbe Minneapolis dịka ndị na-emegharịa nnupụisi nke Kora, Datan na Abiram. Nwanyị White na-akụzi kpọmkwem na mgbe mmụọ ozi nke Mkpughe iri na asatọ ga-agbadata ma mee ka ụwa ṅụọ ìhè site n’ebube ya, mmiri ozuzo ikpeazụ na-amalite.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Mmiri ozuzo ikpeazụ ga-adakwasị ndị nke Chineke. Otu mmụọ ozi dị ike ga-esi n’eluigwe rịdata, a ga-ejikwa ebube ya mee ka ụwa dum nwee ìhè.” Review and Herald, Eprel 21, 1891.

Sister White directly teaches that the angel of Revelation eighteen descended at the 1888 General Conference with the messages of A. T. Jones and E. J. Waggoner. When she was at the Conference she was so overwhelmed with the rebellion that she decided to pack up her things and leave, but an angel told her that she must stay and record the history, for it was a repetition of the rebellion of Korah. Why did the angel want it recorded, if it wasn’t for a testimony in the latter days? If it is a testimony for the latter days, what else could it mean; other than the Laodicean Seventh-day Adventist church will walk in the footsteps of the Sanhedrin during the Sunday law crisis, and particularly the history that leads up to it.

Nwannaanyị White nkuzi ya kpọmkwem na mmụọ-ozi nke Mkpughe isi nke iri na asatọ rịdatara n’Ọgbakọ Ukwu nke 1888 site n’ozi A. T. Jones na E. J. Waggoner. Mgbe ọ nọ n’Ọgbakọ ahụ, nnupụisi ahụ juputara ya n’obi nke ukwuu ruo n’ókè na o kpebiri ịchịkọta ihe ya pụọ, ma mmụọ-ozi gwara ya na ọ ghaghị ịnọ ma dekọọ akụkọ ihe mere eme ahụ, n’ihi na ọ bụ mmeghachi nke nnupụisi Kora. Gịnị mere mmụọ-ozi ahụ ji chọọ ka e dekọọ ya, ma ọ bụrụ na ọ bụghị maka àmà n’ụbọchị ikpeazụ? Ọ bụrụ na ọ bụ àmà maka ụbọchị ikpeazụ, gịnị ọzọ ka ọ pụrụ ịpụta, ma e wezụga na ụka Laodisia nke Seventh-day Adventist ga-eje ije n’ụkwụ nzọụkwụ nke Sanhedrin n’oge nsogbu iwu Ụka, ma karịsịa akụkọ ihe mere eme nke na-eduga ruo na ya.

The message of Jones and Waggoner was represented as the “message of justification by faith, in verity,” the “Laodicean message,” the “message of Christ’s righteousness” and the “third angel’s message.” The rebels resisted the message, and also rejected the guidance of the Spirit of Prophecy and the chosen messengers of the meeting. Sister White also teaches that when the great buildings of New York City are brought down, by a touch of God’s power, then Revelation 18:1–3, will be fulfilled. Since 9/11 the leadership of the Laodicean Seventh-day Adventist church has been repeating the rebellion of Korah, the rebellion of the 25 ancient men, the rebellion of the leadership in 1888 and the rebellion of the Sanhedrin at the time leading up to the cross. Those 25 men, are a symbol representing a counterfeit Levitical priesthood.

E gosipụtara ozi Jones na Waggoner dịka “ozi nke izi ezi site n’okwukwe, n’eziokwu,” “ozi Laodisia,” “ozi ezi omume nke Kraịst” na “ozi mmụọ ozi nke atọ.” Ndị nnupu isi guzogidere ozi ahụ, ha jụkwara nduzi nke Mmụọ nke Amụma na ndị ozi a họpụtara nke nzukọ ahụ. Nwanneanyị White na-akụzikwa na mgbe a ga-eme ka nnukwu ụlọ ndị dị na Obodo New York daa, site n’imetụ nke ike Chineke aka, mgbe ahụ Mkpughe 18:1–3 ga-emezu. Kemgbe 9/11, ndị ndu nke ụka Seventh-day Adventist nke Laodisia anọwo na-emegharị nnupu isi nke Kora, nnupu isi nke ndị ikom iri abụọ na ise nke oge ochie, nnupu isi nke ndị ndu na 1888, na nnupu isi nke Sanhedrin n’oge na-eduga n’obe. Ndị ikom iri abụọ na ise ahụ bụ akara nke na-anọchi anya ụkọchukwu Livaị adịgboroja.

A Levite was to 25 years old when he began to serve.

Onye Livaị ga-adị afọ iri abụọ na ise mgbe ọ malitere ije ozi.

> And the Lord spake unto Moses, saying, This is it that belongeth unto the Levites: from twenty and five years old and upward they shall go in to wait upon the service of the tabernacle of the congregation: And from the age of fifty years they shall cease waiting upon the service thereof, and shall serve no more: But shall minister with their brethren in the tabernacle of the congregation, to keep the charge, and shall do no service. Thus shalt thou do unto the Levites touching their charge. Numbers 8:23–26.

> Jehova gwara Mozis okwu, si, Nke a bụ ihe banyere ndị Livai: site n’afọ iri abụọ na ise gaa n’elu ka ha ga-abata ije ozi n’ọrụ ụlọikwuu nzukọ ahụ: Ma site n’afọ iri ise ka ha ga-akwụsị ije ozi n’ọrụ ya, ha agaghịkwa eje ozi ọzọ: Kama ha ga-eso ụmụnne ha na-eje ozi n’ụlọikwuu nzukọ ahụ, ka ha debe ihe e nyere ha n’aka, ma ha agaghị arụ ọrụ ọ bụla. Otu a ka ị ga-eme ndị Livai banyere ihe e nyere ha n’aka. Ọnụ Ọgụgụ 8:23–26.

A Levite begins his service at age twenty-five and serves for twenty-five years, until he is fifty. The Messenger of the Covenant in Malachi three, is purging and also cleansing the Levites at the Sunday law, as He did on October 22, 1844.

Onye Livaị na-amalite ọrụ ya mgbe ọ dị afọ iri abụọ na ise, ọ na-ejerekwa ozi ruo afọ iri abụọ na ise, ruo mgbe ọ ga-eru afọ iri ise. Onyeozi nke Ọgbụgba-ndụ na Malakaị atọ na-asachapụ ma na-emekwa ka ndị Livaị dị ọcha n’oge iwu ụbọchị Sọnde, dịka O mere n’October 22, 1844.

> 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.

> Lee, M ga-eziga onye-ozi m, ọ ga-edokwa ụzọ n’ihu m; Onye-nwe unu na-achọ ga-abata n’ụlọ nsọ Ya na mberede, ọbụna Onye-ozi nke ọgbụgba-ndụ ahụ, onye unu na-enwe obi ụtọ n’ime ya: lee, ọ ga-abịa, ka Jehova nke ụsụụ ndị agha kwuru.

> 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.

> Ma ònye pụrụ idi ụbọchị ọ ga-abịa? Ònye kwa ga-eguzosi ike mgbe ọ pụtara? N’ihi na ọ dị ka ọkụ onye na-anụcha ígwè, dịkwa ka ncha onye na-asacha uwe. Ọ ga-anọdụkwa ala dịka onye na-anụcha ma na-eme ka ọlaọcha dị ọcha; ọ ga-eme ka ụmụ ndị Livaị dị ọcha, ma sachapụ ha dịka ọlaedo na ọlaọcha, ka ha wee nwee ike ịchụọrọ Onyenwe anyị àjà n’ezi omume. Mgbe ahụ àjà Juda na Jerusalem ga-atọ Onyenwe anyị ụtọ, dịka n’ụbọchị ochie, na dịka n’afọ ndị gara aga. Malakaị 3:1–4.

The number “25” as a symbol, represents not only a faithful Levite, but a counterfeit Levite. “25” as a symbol is therefore identifying the separation of two classes of worshippers, whether they be wise and foolish virgins, sheep and goats, wheat and tares. The number twenty-five is a symbol of not only a Levite, but just as importantly it is a symbol of the separation (purging) of the Levites. That separation is at the Sunday law, and it is a primary subject of God’s prophetic Word. It is fitting that Matthew chapter twenty-five, is simply a continuation of Jesus’ prophecy of the end of the world in Matthew twenty-four.

Nọmba “25” dịka akara nnọchianya, na-anọchi anya ọ bụghị naanị onye Livai kwesịrị ntụkwasị obi, kama kwa onye Livai adịgboroja. “25” dịka akara nnọchianya ya mere na-akọwa nkewa nke ìgwè abụọ nke ndị na-efe ofufe, ma ha bụrụ ụmụ agbọghọ amamihe na ụmụ agbọghọ nzuzu, atụrụ na ewu, wit na ahịhịa ọjọọ. Nọmba iri abụọ na ise bụ akara nnọchianya ọ bụghị naanị nke onye Livai, kama, dị nnọọ mkpa otu a, ọ bụ akara nnọchianya nke nkewa (nsachapụ) nke ndị Livai. Nkewa ahụ dị n’iwu ụbọchị Ụka, ma ọ bụ otu isiokwu bụ isi nke Okwu amụma nke Chineke. O kwekọrọ ekwekọ na Matiu isi nke iri abụọ na ise bụ nanị n’ihu-azụ nke amụma Jisọs banyere ọgwụgwụ ụwa dị na Matiu iri abụọ na anọ.

> And Jesus went out, and departed from the temple: and his disciples came to him for to shew him the buildings of the temple. And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down. Matthew 24:1, 2.

> Jisus wee pua, si n’ụlọ nsọ ahụ pụọ: ndị na-eso ụzọ ya wee bịakwute ya igosi ya ụlọ nile nke ụlọ nsọ ahụ. Ma Jisus sịrị ha, Ọ̀ bụ na unu ahụghị ihe ndị a niile? N’ezie asị m unu, a gaghị ahapụ ebe a ọbụna otu nkume ka o dinara n’elu ibe ya, nke a na-agaghị akwatu. Matiu 24:1, 2.

When Jesus departed the temple, He never returned again. In the final verses of chapter twenty-three, Jesus had pronounced judgment upon the Sanhedrin, and the judgment is expressed as “eight,” woes, thus counterfeiting the eight souls upon the ark, the eighth day of circumcision, the eighth day of resurrection, the eight generations of Abraham 430 years and on. The counterfeit number “eight,” aligns with the counterfeit Levite.

Mgbe Jizọs hapụrụ ụlọ nsọ ahụ, Ọ laghachikwaghị ọzọ. N’amaokwu ikpeazụ nke isi nke iri abụọ na atọ, Jizọs ekwuwo ikpe n’elu Sanhedrin, a na-egosikwa ikpe ahụ dịka “ahụhụ” asatọ, si otú a na-eme ka ọ yie ihe adịgboroja nke mkpụrụobi asatọ ndị nọ n’elu ụgbọ ahụ, ụbọchị nke asatọ nke ibi úgwù, ụbọchị nke asatọ nke mbilite n’ọnwụ, ọgbọ asatọ nke Abraham afọ 430 na n’ihu. Nọmba “asatọ” nke adịgboroja ahụ kwekọrọ na onye Livai adịgboroja ahụ.

> Verily I say unto you, All these things shall come upon this generation.

> N’ezie, asị m unu, Ihe ndị a niile ga-abịakwute ọgbọ a.

> O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate.

> Jerusalem, Jerusalem, gị onye na-egbu ndị amụma, na-atụkwa nkume ndị ezitere gị, ugboro ole ka M chọrọ ikpokọta ụmụ gị ọnụ, dịka nne ọkụkọ si akpọkọta ụmụ ya n’okpuru nku ya, ma unu ekweghị! Lee, a hapụla ụlọ unu ka ọ bụrụ ihe tọgbọrọ n’efu.

> For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord. Matthew 23:36–39.

> N’ihi na asị m unu, Unu agaghị ahụkwa m site ugbu a gawa, ruo mgbe unu ga-asị, Ngọzị dịrị onye ahụ nke na-abịa n’aha Onyenwe anyị. Matiu 23:36–39.

Matthew chapter twenty-two concludes with an illustration of the binding of the wicked into bundles, and concludes with the final interaction between Christ and the quibbling Jews. Then in chapter 24 He leaves the temple for the last time, ceasing His labors for ancient Israel. The chapter ends where it began, with the pronouncement that their house was left unto them empty, and what He called His Father’s house when He first cleansed the temple was now the empty Jewish house.

Matiu isi nke iri abụọ na abụọ na-ejedebe n’ihe atụ banyere ikekọta ndị ajọ omume n’ùkwù-ùkwù, ma na-ejedebekwa na mkparịta ụka ikpeazụ dị n’etiti Kraịst na ndị Juu ndị na-arụ ụka n’enweghị isi. Mgbe ahụ, n’isi nke 24, Ọ hapụrụ ụlọ nsọ ahụ maka oge ikpeazụ, kwụsị ọrụ Ya maka Izrel oge ochie. Isi ahụ na-agwụ ebe ọ malitere, ya na nkwupụta na a hapụrụ ha ụlọ ha n’efu; ma ihe Ọ kpọrọ ụlọ Nna Ya mgbe mbụ O mere ka ụlọ nsọ ahụ dị ọcha aghọwo ugbu a ụlọ efu nke ndị Juu.

In chapter 24, Jesus is going to answer questions about the temple, and its approaching destruction. The destruction was to take place in that very generation, which was a generation of vipers. He left that temple never to return, so the predictions he sets forth are addressing spiritual not literal Israel. When Christ leaves the temple which is the Laodicean Seventh-day Adventist church as He did with ancient Israel; simultaneously, the human temple of the one hundred and forty-four thousand will be joined to the Divine temple for eternity. When Jesus left the temple of ancient Israel, He divorced His former covenant people for eternity.

N’isi nke 24, Jisọs ga-aza ajụjụ ndị metụtara ụlọ nsọ ahụ na mbibi ya nke na-abịanụ. A ga-eme mbibi ahụ n’ime ọgbọ ahụ n’onwe ya, nke bụ ọgbọ nke ajụala. O si n’ụlọ nsọ ahụ pụọ, ghara ịlọghachikwute ya ọzọ; ya mere amụma ndị Ọ na-akọwa na-ekwu maka Izrel nke mmụọ, ọ bụghị Izrel nkịtị. Mgbe Kraịst hapụrụ ụlọ nsọ ahụ nke bụ ụka Seventh-day Adventist nke Laodisia dịka O mere Izrel oge ochie, n’otu oge ahụ, a ga-ejikọta ụlọ nsọ mmadụ nke ndị narị otu puku na iri anọ na anọ na ụlọ nsọ nke Chineke ruo mgbe ebighị ebi. Mgbe Jisọs hapụrụ ụlọ nsọ nke Izrel oge ochie, Ọ gbara ndị mbụ nke ọgbụgba ndụ Ya alụkwaghịm ruo mgbe ebighị ebi.

Chapter eleven through to chapter twenty-two of Matthew is the omega to the line of chapter eleven to twenty-two in the book of Genesis. When the line begins in Genesis eleven, it also marks the beginning of Babel and Babel’s covenant of death, which reaches its omega fulfillment in Revelation chapter seventeen, verse eleven, the verse that is the dead center of the verses that make up chapter eleven through twenty-two. The middle of chapters eleven to twenty-two in Genesis, Matthew and Revelation each emphasize the ensign or its counterfeit ensign. In Genesis it was circumcision, in Matthew it was Peter and the Rock which Christ would build his church upon, and in Revelation it was the counterfeit beast that was and is and shall ascend, who is the eight, that is of the seven, and who is then married to the dragon.

Isi nke iri na otu ruo n’isi nke iri abụọ na abụọ nke Matiu bụ omega nke ahịrị sitere n’isi nke iri na otu ruo n’isi nke iri abụọ na abụọ n’akwụkwọ Jenesis. Mgbe ahịrị ahụ malitere na Jenesis isi nke iri na otu, ọ na-akọwakwara mmalite Bebel na ọgbụgba-ndụ ọnwụ nke Bebel, nke na-eru mmezu omega ya n’Mkpughe isi nke iri na asaa, amaokwu nke iri na otu, bụ amaokwu ahụ nke dị kpọmkwem n’etiti amaokwu ndị mejupụtara isi nke iri na otu ruo n’isi nke iri abụọ na abụọ. Etiti isi nke iri na otu ruo n’isi nke iri abụọ na abụọ n’Jenesis, Matiu, na Mkpughe, nke ọ bụla na-ekwusi ike n’akara ọkọlọtọ ahụ ma ọ bụ akara ọkọlọtọ adịgboroja ya. N’Jenesis ọ bụ ibi úgwù, n’Matiu ọ bụ Pita na Okwute ahụ nke Kraịst ga-ewukwasị chọọchị ya n’elu ya, ma n’Mkpughe ọ bụ anụ ọhịa adịgboroja ahụ nke dịrịrị adị, ma dị ugbu a, ma ga-arịgo, onye bụ nke asatọ, nke sitere na asaa, na onye a na-alụkwa mgbe ahụ n’akụ̀.

Eleven and twenty-two are symbols that identify the combination of Divinity with humanity, which is the very issue represented by Christ writing His law upon our hearts and minds. 11 and 22 are symbols of the covenant of the one hundred and forty-four thousand. In Matthew, chapter twenty-three the false priesthood received eight woes, at the same point in time, the true priesthood is anointed. The priests were consecrated for seven days, and on the eighth day they began to serve.

Iri na otu na iri abụọ na abụọ bụ ihe nnọchianya nke na-akọwa njikọta nke ịdị Chukwu na mmadụ, nke bụkwa isi okwu ahụ a na-anọchi anya ya site n’aka Kraịst ide iwu Ya n’obi na n’uche anyị. 11 na 22 bụ ihe nnọchianya nke ọgbụgba ndụ nke otu narị puku na iri anọ na anọ. N’akwụkwọ Matiu, isi nke iri abụọ na atọ, ụkọchukwu ụgha natara ahụhụ asatọ; n’otu oge ahụkwa, a na-ete ezi ụkọchukwu mmanụ. E doro ndị nchụàjà nsọ ụbọchị asaa, ma n’ụbọchị nke asatọ ha malitere ije ozi.

It is not an accident that the seven days of consecration of the priests that led to their service beginning on the eighth day begins in Numbers chapter eight and verse one, for “81” is a symbol of the priests.

Ọ bụghị ihe mberede na ụbọchị asaa nke ido ndị nchụàjà nsọ, nke dugara n’ịmalite ozi ha n’ụbọchị nke asatọ, malitere na Ọnụ Ọgụgụ isi nke asatọ amaokwu nke mbụ, n’ihi na “81” bụ ihe nnọchianya nke ndị nchụàjà.

> And the Lord spake unto Moses, saying, Take Aaron and his sons with him, and the garments, and the anointing oil, and a bullock for the sin offering, and two rams, and a basket of unleavened bread; And gather thou all the congregation together unto the door of the tabernacle of the congregation. And Moses did as the Lord commanded him; and the assembly was gathered together unto the door of the tabernacle of the congregation. And Moses said unto the congregation, This is the thing which the Lord commanded to be done. …

> Jehova wee gwa Mozis, sị, Kpọrọ Erọn na ụmụ ya ndị ikom ka ha soro ya, na uwe ndị ahụ, na mmanụ ite-nsọ, na otu ehi-nwoke maka àjà mmehie, na ebule abụọ, na nkata achịcha na-ekoghị eko; chịkọtakwa ọgbakọ ahụ dum n’ọnụ ụzọ ụlọikwuu nzukọ. Mozis wee mee dịka Jehova nyere ya iwu; e wee chịkọta ọgbakọ ahụ n’ọnụ ụzọ ụlọikwuu nzukọ. Mozis wee sị ọgbakọ ahụ, Nke a bụ ihe Jehova nyere iwu ka e mee. …

> And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. As he hath done this day, so the Lord hath commanded to do, to make an atonement for you. Therefore shall ye abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the Lord, that ye die not: for so I am commanded. So Aaron and his sons did all things which the Lord commanded by the hand of Moses. And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel; And he said unto Aaron, Take thee a young calf for a sin offering, and a ram for a burnt offering, without blemish, and offer them before the Lord. … And Moses said, This is the thing which the Lord commanded that ye should do: and the glory of the Lord shall appear unto you. … And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces. Leviticus 8:1–5, 33–36; 9:1, 2, 6, 22–24.

> Unu agaghị esi n’ọnụ ụzọ ụlọikwuu nzukọ ahụ pụta ụbọchị asaa, ruo mgbe ụbọchị nsọchibido unu ga-ezu: n’ihi na ụbọchị asaa ka ọ ga-eji doo unu nsọ. Dị ka o mere taa, otu a ka Onyenwe anyị nyere iwu ime, iji mee mkpuchi mmehie n’ihi unu. Ya mere unu ga-anọ n’ọnụ ụzọ ụlọikwuu nzukọ ahụ ehihie na abalị ụbọchị asaa, debe ihe Onyenwe anyị nyere n’aka, ka unu ghara ịnwụ: n’ihi na otu a ka enyere m iwu. Aaron na ụmụ ya ndị ikom wee mee ihe nile Onyenwe anyị nyere n’iwu site n’aka Moses. O wee ruo n’ụbọchị nke asatọ, Moses kpọrọ Aaron na ụmụ ya ndị ikom, na ndị okenye Izrel; O wee sị Aaron, Were nwa ehi toro eto maka àjà mmehie, na ebule maka àjà nsure-ọkụ, ndị na-enweghị ntụpọ, wee chụọ ha n’ihu Onyenwe anyị. … Moses wee sị, Nke a bụ ihe Onyenwe anyị nyere n’iwu ka unu mee: ebube Onyenwe anyị ga-apụtakwa n’ebe unu nọ. … Aaron wee welie aka ya n’ebe ndị mmadụ nọ, gọzie ha, wee si n’ịchụ àjà mmehie, na àjà nsure-ọkụ, na àjà udo rịdata. Moses na Aaron wee banye n’ụlọikwuu nzukọ ahụ, pụta, gọzie ndị mmadụ: ebube Onyenwe anyị wee pụta n’ihu mmadụ nile. Ọkụ wee si n’ihu Onyenwe anyị pụta, rikapụ àjà nsure-ọkụ na abụba dị n’elu ebe ịchụàjà: nke mgbe mmadụ nile hụrụ, ha tiri mkpu, daa n’ihu ha. Levitikọs 8:1–5, 33–36; 9:1, 2, 6, 22–24.

Chapter twenty-three is identifying the counterfeit Levites who are revealed at the time the genuine Levites are sealed. Chapter twenty-two of Matthew concludes with no man ever asking Jesus any more questions, then chapter twenty-three he sets forth the eight woes, identifying the Sanhedrin’s probation was closed, and that the executive judgment was then to begin. In chapter twenty-four, He identifies the temple as the Jews house. It is important to see the sequence in the chapters.

Isi nke iri abụọ na atọ na-akọwapụta ndị Livaị ụgha, ndị a na-ekpughe n’oge a na-emechi akara n’elu ndị Livaị ezi-okwu. Isi nke iri abụọ na abụọ nke Matiu na-ejedebe n’ebe o nweghị onye ọ bụla jụrụ Jizọs ajụjụ ọzọ, mgbe ahụ n’isi nke iri abụọ na atọ Ọ na-ebupụta ahụhụ asatọ ahụ, na-egosi na oge amara Sanhedrin emechiela, nakwa na ikpe mmezu malitere mgbe ahụ. N’isi nke iri abụọ na anọ, Ọ na-akọwa ụlọ nsọ ahụ dịka ụlọ ndị Juu. Ọ dị mkpa ịhụ usoro dị n’ime isi ndị a.

Chapters eleven to twenty-two of Matthew, is identifying the finishing of the sealing of the one hundred and forty-four thousand in the context of God’s covenant with a chosen people. Palmoni’s symbolism of the alpha chapter eleven, and His symbolism of the omega chapter twenty-two, add to the story within the chapters.

Isi nke iri na otu ruo nke iri abụọ na abụọ nke Matiu na-egosi mmezu nke ịkachasị akara nke puku mmadụ otu narị na iri anọ na anọ n’ihe gbasara ọgbụgba-ndụ Chineke na ndị a họpụtara. Ihe nnọchianya Palmoni nke alfa, isi nke iri na otu, na ihe nnọchianya Ya nke omega, isi nke iri abụọ na abụọ, na-agbakwunye n’akụkọ dị n’ime isi ndị ahụ.

Chapter twenty-three is the atonement, the combining of the Divine with the human as represented by the number twenty-three. But the chapter is telling of the executive judgment of the tares, the counterfeit priesthood, the counterfeit Levites. Every priest was a Levite, but not every Levite was a priest. Within the descendants of Levi, only the bloodline of Aaron, qualified for priesthood. The Bible identifies that the Levites would begin to serve at age twenty-five, but the sons of Kohath would serve at age 30.

Isi nke iri abụọ na atọ bụ mkpuchi mmehie, njikọta nke Chineke na nke mmadụ dị ka ọnụọgụgụ iri abụọ na atọ si anọchi anya ya. Ma isi ahụ na-akọ gbasara ikpe nchịkwa nke ahịhịa ọjọọ ndị ahụ, nchụàjà adịgboroja, ndị Livaị adịgboroja. Onye nchụàjà ọ bụla bụ onye Livaị, ma ọ bụghị onye Livaị ọ bụla bụ onye nchụàjà. N’etiti ụmụ Levi, ọ bụ naanị usoro ọbara Erọn ka tozuru etozu maka nchụàjà. Akwụkwọ Nsọ na-egosi na ndị Livaị ga-amalite ije ozi mgbe ha dị afọ iri abụọ na ise, ma ụmụ Kohat ga-eje ozi mgbe ha dị afọ iri atọ.

> And the Lord spake unto Moses and unto Aaron, saying, Take the sum of the sons of Kohath from among the sons of Levi, after their families, by the house of their fathers, From thirty years old and upward even until fifty years old, all that enter into the host, to do the work in the tabernacle of the congregation. Numbers 4:1–3.

> Jehova wee gwa Moses na Erọn okwu, sị, Gụọ ọnụ ọgụgụ ụmụ Kohat n’etiti ụmụ Livayị, dịka ezinụlọ ha si dị, n’ụlọ nna ha; site n’afọ iri atọ gaa n’ihu ruo n’afọ iri ise, ndị niile na-abanye n’ọrụ agha, ime ọrụ n’ụlọikwuu nzukọ. Ọnụ Ọgụgụ 4:1–3.

The number “30” represents the priests that were in the bloodline of Kohath, who was the son of Levi, and Kohath’s son was Amram, who was the father of Aaron. Levi means “attached or joined to God.” Kohath means “assembled around His presence.” Amram means “exalted people,” and Aaron means “light bearer or exalted mediator.” Together, they trace a movement from the Red Sea to Sinai, thus typifying the covenant between God and the one hundred and forty-four thousand, who are the human temple that joins with the divine temple, when Christ stretches forth His hand a second time to gather His remnant people into His sanctuary, where He then lifts them up and exalts them as they are illuminated with the Heavenly High Priest, as He illuminated Shadrach, Meshach and Abednego.

Ọnụọgụ “30” na-anọchi anya ndị nchụàjà ndị nọ n’ọbara-ụlọ Kohat, onye bụ nwa Livai, ma nwa Kohat bụ Amram, onye bụ nna Eron. Livai pụtara “ejikọtara ma ọ bụ sonyere Chineke.” Kohat pụtara “ndị zukọtara gburugburu ọnụnọ Ya.” Amram pụtara “ndị e buliri elu,” Eron pụtara kwa “onye na-eburu ìhè ma ọ bụ onye ogbugbo e buliri elu.” N’ịjikọta ha ọnụ, ha na-esochi mmegharị si n’Oké Osimiri Uhie ruo Saịnai, ya mere na-egosi ọgbụgba ndụ dị n’etiti Chineke na otu narị puku iri anọ na anọ, ndị bụ ụlọ nsọ mmadụ nke na-esonyere ụlọ nsọ nke Chukwu, mgbe Kraịst gbatịrị aka Ya nke ugboro abụọ iji kpọkọtaa ndị Ya fọdụrụnụ n’ebe nsọ Ya, ebe Ọ na-ebulikwa ha elu ma na-akwalite ha ka e jiri Nnukwu Onye Nchụàjà nke Eluigwe mee ka ha dịrị n’ìhè, dị ka O mere ka Shedrak, Mishak na Abednego dịrị n’ìhè.

The number “30” represents a period for preparation for the priests and 25, as the age of the Levites, is to be applied to 30, line upon line, for every priest was a Levite, but not every Levite was a priest. Thirty represents the period of preparation which began in 1989, at the time of the end, and it ends at the Sunday law in the United States. The number twenty-five as a symbol of Levites, is also the symbol of separation between two classes, and in relation to the priests it identifies a separation. Twenty-five marks the separation of the Levites and counterfeit Levites at the Sunday law, and in the context of the genuine priests and the genuine Levites it also creates a distinction, howbeit, not a negative separation, as with the counterfeit Levites.

Ọnụọgụgụ “30” na-anọchi anya oge nkwadebe maka ndị nchụàjà, ma 25, dị ka afọ ndị Livaị, ka a ga-etinye n’ọrụ na 30, ahịrị n’elu ahịrị, n’ihi na nchụàjà ọ bụla bụ onye Livaị, ma ọ bụghị onye Livaị ọ bụla bụ nchụàjà. Iri atọ na-anọchi anya oge nkwadebe nke malitere na 1989, n’oge ọgwụgwụ, ọ na-agwụkwa na iwu ụbọchị Sọnde na United States. Ọnụọgụ iri abụọ na ise, dị ka akara nke ndị Livaị, bụkwa akara nke nkewa dị n’etiti òtù abụọ, ma n’ihe metụtara ndị nchụàjà ọ na-egosi nkewa. Iri abụọ na ise na-akara nkewa nke ndị Livaị na ndị Livaị adịgboroja na iwu ụbọchị Sọnde, ma n’ọdịnaya nke ndị nchụàjà eziokwu na ndị Livaị eziokwu ọ na-emekwa ka ọdịiche pụta, agbanyeghị, ọ bụghị nkewa na-adịghị mma, dịka ọ dị n’ihe banyere ndị Livaị adịgboroja.

Kohath was one of the three main branches of the Levites (along with Gershon and Merari). The priestly line came specifically through Kohath’s descendant Aaron. Aaron is the fourth-generational descendant of Levi, and the priestly privilege was restricted to his male descendants within this Kohathite branch. The Kohathites as a whole (all descendants of Kohath) had the honor of carrying the most sacred items, but only Aaron’s line could actually perform the priestly functions at the altar and in the sanctuary. Aaron represents the same fourth generation as Joel’s “old men,” or the “ancient men” in Ezekiel chapter eight, who bow to the sun.

Kohat bụ otu n’ime alaka atọ bụ isi nke ndị Livaị (ya na Geshọn na Merari). Ahịrị ndị nchụàjà sitere kpọmkwem n’aka Eron, bụ onye sitere n’ọmụmụ Kohat. Eron bụ onye sitere n’ọgbọ nke anọ site n’aka Livaị, ma e mechiri ihe ùgwù nke ọrụ nchụàjà naanị nye ụmụ nwoke sitere n’aka ya n’ime alaka a nke ndị Kohat. Ndị Kohat n’ozuzu ha (ndị niile sitere n’aka Kohat) nwere nsọpụrụ nke ibu ihe ndị kasị nsọ, ma naanị ahịrị Eron nwere ike n’eziokwu ịrụ ọrụ nchụàjà n’ebe ịchụàjà na n’ebe nsọ ahụ. Eron na-anọchi anya otu ọgbọ nke anọ ahụ dị ka “ndị okenye” nke Joel, ma ọ bụ “ndị ikom oge ochie” n’isi nke asatọ nke Ezekiel, ndị na-akpọ isiala nye anyanwụ.

The system of 24 rotating courses (divisions) for the priests (and similarly for non-priestly Levites in supporting roles like musicians and gatekeepers) was established by King David. David organized the descendants of Aaron into 24 courses (divisions) to serve in rotation (1 Chronicles 24:1–19). David, with help from priests Zadok (from Eleazar’s line) and Ahimelech (from Ithamar’s line), divided them into 24 groups (16 from Eleazar’s larger family, 8 from Ithamar’s). Lots were cast to determine the order of service.

E guzobere usoro nke ngalaba iri abụọ na anọ na-agbagharị agbagharị maka ndị nchụàjà (nakwa n’ụzọ yiri nke a maka ndị Livai na-abụghị ndị nchụàjà n’ọrụ nkwado dịka ndị na-abụ abụ na ndị nche ọnụ ụzọ ámá) site n’aka Eze Devid. Devid haziri ụmụ Aaron n’ime ngalaba iri abụọ na anọ ka ha jee ozi n’usoro ntụgharị (1 Ihe E Mere 24:1–19). Devid, site n’enyemaka ndị nchụàjà Zadok (site n’ahịrị Eleaza) na Ahimelek (site n’ahịrị Itama), kewara ha n’ìgwè iri abụọ na anọ (iri na isii sitere n’ezi na ụlọ Eleaza nke ka ukwuu, asatọ sitere n’ezi na ụlọ Itama). A tụbara nza iji kpebie usoro ọrụ ahụ.

Each course served for one week (from Sabbath to Sabbath), twice a year, plus all courses served together during the major festivals (Passover, Pentecost, Tabernacles). David similarly organized non-priestly Levites into 24 courses for music, gatekeeping, etc. (1 Chronicles 23–26). This system was implemented under Solomon (2 Chronicles 8:14) and continued through the Second Temple period. Zechariah, father of John the Baptist, was in the course of Abijah—Luke 1:5; 1 Chronicles 24:10. The order of the 24 courses of priests was selected by lot, and Zechariah was in the course of Abijah, who out of the twenty-four courses, represented the “eighth” course. Zechariah means “God remembers,” and his father’s name Abijah means “God is my father.”

Otu ọ bụla n’ime nkewa ndị a na-eje ozi otu izu (site n’Ụbọchị Izuike ruo n’Ụbọchị Izuike), ugboro abụọ n’afọ, tinyere na nkewa niile na-ejekọ ọrụ ọnụ n’oge ememme ukwu ndị ahụ (Ngabiga, Pentikọst, Ụlọikwuu). Devid n’otu aka ahụ hazikwara ndị Livaị na-abụghị ndị nchụàjà n’ime nkewa iri abụọ na anọ maka abụ, ilekọta ọnụ ụzọ ámá, na ihe ndị ọzọ. (1 Ihe E Mere 23–26). E tinyere usoro a n’ọrụ n’okpuru Solomọn (2 Ihe E Mere 8:14) ma ọ gara n’ihu n’oge Ụlọ Nsọ nke Abụọ. Zekaraịa, nna Jọn Onye Na-eme Baptizim, nọ n’otu nkewa Ebaịa—Luk 1:5; 1 Ihe E Mere 24:10. A họpụtara usoro nkewa iri abụọ na anọ nke ndị nchụàjà site n’ịtụ nza, ma Zekaraịa nọ n’otu nkewa Ebaịa, onye, n’etiti nkewa iri abụọ na anọ ahụ, nọchiri anya nkewa nke “asatọ.” Zekaraịa pụtara “Chineke na-echeta,” aha nna ya bụ́ Ebaịa pụtara “Chineke bụ nna m.”

The heavenly Father remembered His promise to raise up a messenger who would prepare the way for the Messiah. But Zechariah also aligns with the Sunday law, for it is there that the Sabbath, the day men were to always remember—becomes the final test. Zechariah represents a priest, of the course of Abijah, which is the “eighth” course. Zechariah disbelieves the message of the angel and is made dumb, until the birth of his son John. When John is born Zechariah enters into the discussion about the name of John, and he then speaks. The prophetic speaking of the latter days is when the United States speaks as a dragon.

Nna nke eluigwe chetara nkwa Ya nke ịkpọlite onye ozi ga-akwadebe ụzọ maka Mesaya. Ma Zekaraya na-adakọkwa na iwu Sọnde, n’ihi na ọ bụ n’ebe ahụ ka Ụbọchị Izuike, ụbọchị e nyere mmadụ ka ha na-echeta mgbe niile, ghọrọ ule ikpeazụ. Zekaraya na-anọchi anya onye nchụàjà, nke òtù Abija, nke bụ òtù nke “asatọ.” Zekaraya ekweghị ozi mmụọ ozi ahụ, e meekwa ya ogbi ruo mgbe a mụrụ nwa ya nwoke Jọn. Mgbe a mụrụ Jọn, Zekaraya batara n’okwu a na-atụle gbasara aha Jọn, o wee kwuo okwu. Ikwu okwu n’amụma nke ụbọchị ikpeazụ bụ mgbe United States na-ekwu okwu dịka dragọn.

> And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. Luke 1:59–64.

> O wee ruo, na n’ụbọchị nke asatọ ha bịara ibi nwata ahụ úgwù; ha wee kpọọ ya Zekaraịa, dịka aha nna ya si dị. Ma nne ya zara sị, Mba; kama a ga-akpọ ya Jọn. Ha wee sị ya, Ọ dịghị onye ọ bụla n’ime ndị ikwu gị a na-akpọ aha a. Ha wee were ihe ịrịba ama gwa nna ya, otú ọ ga-achọ ka a kpọọ ya. O wee rịọ ka e nye ya mbadamba ide ihe, dee, sị, Aha ya bụ Jọn. Ha niile wee juo anya. Ozugbo ahụ ka ọnụ ya meghere, a tọpụkwaa ire ya, o wee kwuo okwu, na-eto Chineke. Luk 1:59–64.

John the Baptist is of the eighth course of Abijah, as was his father. At John’s circumcision, on the eighth day his name is changed. John the Baptist represents those who are priests, of the fourth generation, who are in a covenant relation with God, who changes their name (from Laodicea unto Philadelphia), seals them with the sign of the covenant, when the United States speaks as a dragon.

Jọn Onye-na-eme-baptizim bụ onye nke ọgbọ nke asatọ nke Abija, dị ka nna ya bụ. N’oge ibi úgwù Jọn, n’ụbọchị nke asatọ, a gbanwere aha ya. Jọn Onye-na-eme-baptizim na-anọchi anya ndị bụ ndị nchụàjà, nke ọgbọ nke anọ, ndị nọ n’ime mmekọrịta ọgbụgba-ndụ na Chineke, onye na-agbanwe aha ha (site na Laodisia ruo Filadelfia), na-ejikwa akara nke ọgbụgba-ndụ ahụ kaa ha akara, mgbe United States na-ekwu okwu dịka dragọn.

We are the temple of God. The prophetic lines which address the temple are speaking to men and women as individuals, and also corporately, for God’s church is also a temple. And of course there is a heavenly temple, and it is Christ who builds the temple of the Lord. It is He who lays the foundation and places the capstone upon the temple. In terms of the number “25” being a symbol, 25 represents the Levites, who are purged (separated) from counterfeit Levites in Malachi chapter three, and who are also purified in the same passage. In Ezekiel chapter 40 to 48 a symbolic temple is described with great detail. The water of life comes out of that temple and fills the earth.

Anyị bụ ụlọ nsọ nke Chineke. Ahịrị amụma ndị na-agwa okwu banyere ụlọ nsọ ahụ na-agwa ndị ikom na ndị inyom dị ka ndị n’otu n’otu, ma na-agwakwa ha dịka otu ahụ ọnụ, n’ihi na nzukọ Chineke bụkwa ụlọ nsọ. Ma n’ezie, e nwekwara ụlọ nsọ nke eluigwe, ọ bụkwa Kraịst na-ewu ụlọ nsọ nke Onyenwe anyị. Ọ bụ Ya na-atọ ntọala ma na-edobe nkume isi n’elu ụlọ nsọ ahụ. N’ihe gbasara ọnụọgụgụ “25” dịka akara, 25 na-anọchi anya ndị Livaị, ndị a sachapụrụ (kewapụrụ) n’ebe ndị Livaị ụgha nọ n’isi nke atọ nke Malakaị, ndị a na-emekwa ka ha dị ọcha n’otu ebe ahụ. N’isi nke 40 ruo 48 nke Ezekiel, a kọwara ụlọ nsọ ihe atụ n’ụzọ zuru ezu nke ukwuu. Mmiri nke ndụ na-asọpụta site n’ụlọ nsọ ahụ ma juputa ụwa.

> “Wonderful is the work which God designs to accomplish through His servants, that His name may be glorified. God made Joseph a fountain of life to the Egyptian nation. Through Joseph the life of that whole people was preserved. Through Daniel God saved the life of all the wise men of Babylon. And these deliverances were as object lessons; they illustrated to the people the spiritual blessings offered them through connection with the God whom Joseph and Daniel worshiped. So through His people today God desires to bring blessings to the world. Every worker in whose heart Christ abides, everyone who will show forth His love to the world, is a worker together with God for the blessing of humanity. As he receives from the Saviour grace to impart to others, from his whole being flows forth the tide of spiritual life. Christ came as the Great Physician to heal the wounds that sin has made in the human family; and His Spirit, working through His servants, imparts to sin-sick, suffering human beings a mighty healing power that is efficacious for the body and the soul. ‘In that day,’ says the Scriptures, ‘there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness.’ Zechariah 13:1. The waters of this fountain contain medicinal properties that will heal both physical and spiritual infirmities.

> “Ịtụnanya bụ ọrụ ahụ nke Chineke na-ezube ịrụ site n’aka ndị ohu Ya, ka e wee nye aha Ya otuto. Chineke mere Josef isi iyi nke ndụ nye mba Ijipt. Site na Josef e chebere ndụ nke mmadụ niile ahụ. Site na Daniel Chineke zọpụtara ndụ nke ndị amamihe niile nke Babịlọn. Nzọpụta ndị a bukwara ihe ọmụmụ anya; ha gosiri ndị mmadụ ngọzi ime mmụọ ndị e nyere ha site n’ịbụ ndị jikọtara na Chineke ahụ Josef na Daniel fere ofufe. Ya mere, site n’aka ndị Ya taa Chineke chọrọ iweta ngọzi n’ụwa. Onye ọrụ ọ bụla nke Kraịst bi n’obi ya, onye ọ bụla nke ga-egosi ịhụnanya Ya nye ụwa, bụ onye ya na Chineke na-arụkọ ọrụ maka ngọzi nke mmadụ niile. Ka ọ na-anata n’aka Onye Nzọpụta amara iji kesaa ndị ọzọ, site n’ahụ ya dum ka iyi nke ndụ ime mmụọ na-asọpụta. Kraịst bịara dịka Dọkịta Ukwu iji gwọọ ọnyá ndị mmehie meworo n’ezinụlọ mmadụ; Mmụọ Ya, na-arụ ọrụ site n’aka ndị ohu Ya, na-enye ụmụ mmadụ ndị mmehie meworo ọrịa, ndị na-ata ahụhụ, ike ọgwụgwọ dị ukwuu nke bara uru nye ahụ na mkpụrụ obi. ‘N’ụbọchị ahụ,’ ka Akwụkwọ Nsọ na-ekwu, ‘a ga-emeghe isi iyi nye ụlọ Devid na nye ndị bi na Jerusalem maka mmehie na maka adịghị ọcha.’ Zechariah 13:1. Mmiri nke isi iyi a nwere àgwà ọgwụgwọ nke ga-agwọ ma nkwarụ anụ ahụ ma nke ime mmụọ.”

> “From this fountain flows the mighty river seen in Ezekiel’s vision. ‘These waters issue out toward the east country, and go down into the desert, and go into the sea: which being brought forth into the sea, the waters shall be healed. And it shall come to pass, that everything that liveth, which moveth, whithersoever the rivers shall come, shall live…. And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine.’ Ezekiel 47:8–12.” Testimonies, volume 6, 227.

> “Site n’isi-iyi a ka nnukwu osimiri ahụ a hụrụ n’ọhụụ Ezikiel na-asọpụta. ‘Mmiri ndị a na-apụta gaa n’ebe ọwụwa anyanwụ, ha na-agbadata n’ọzara, ha na-abanyekwa n’ime oke osimiri: mgbe e webatara ha n’ime oke osimiri ahụ, a ga-agwọ mmiri ndị ahụ. O gēme kwa, na ihe ọ bụla dị ndụ, nke na-agagharị, ebe ọ bụla osimiri ndị ahụ rutere, ga-adị ndụ…. N’akụkụ osimiri ahụ, n’akụkụ ya, n’ụzọ a na n’ụzọ ahụ, osisi niile maka nri ga-eto, akwụkwọ ya agaghị akpọnwụ, mkpụrụ ya agaghịkwa akwụsị: ọ ga-amị mkpụrụ ọhụrụ dịka ọnwa ya si dị, n’ihi na mmiri ha si n’ebe nsọ pụta: mkpụrụ ya ga-abụ maka nri, akwụkwọ ya ga-abụkwa maka ọgwụ.’ Ezikiel 47:8–12.” Testimonies, mpịakọta nke 6, 227.

Ezekiel’s temple is prophetic symbolism of the highest nature, and John was commanded in Revelation chapter eleven, to measure the temple, but to leave off the courtyard. When we do that very thing to Ezekiel’s temple, we find that the two most prominent numbers within the temple dimensions represent the priesthood. 50 cubits is the most prominent number, and it is repeated 11 times as the overall length of each gate complex (Ezekiel 40:15, 21, 25, 29, 33, 36, etc.). 50 is also used for certain wall and chamber lengths (42:7–8). It defines the full gate passageway from outer to inner threshold.

Ụlọ nsọ Ezekiel bụ ihe nnọchianya amụma nke ọkwa kachasị elu, e nyekwara Jọn iwu n’Akwụkwọ Mkpughe isi nke iri na otu ka ọ tụọ ụlọ nsọ ahụ, ma hapụ ogige dị n’èzí. Mgbe anyị mere kpọmkwem otu ihe ahụ n’ụlọ nsọ Ezekiel, anyị na-achọpụta na ọnụọgụ abụọ ndị kacha pụta ìhè n’ime akụkụ atụ ụlọ nsọ ahụ na-anọchite anya ọkwa nchụàjà. Kúbit iri ise bụ ọnụọgụ kacha pụta ìhè, a na-emeghachikwa ya ugboro iri na otu dịka ogologo zuru ezu nke ngwakọta ọnụ ụzọ ámá ọ bụla (Ezekiel 40:15, 21, 25, 29, 33, 36, wdg.). A na-ejikwa iri ise akọwa ụfọdụ ogologo mgbidi na ime-ụlọ (42:7–8). Ọ na-akọwapụta ụzọ ngafe ọnụ ụzọ ámá ahụ dum site n’ọnụ mbata dị n’èzí ruo n’ọnụ mbata dị n’ime.

25 cubits is the clear second-most prominent. It is repeated 10 times as the breadth and width of the gate complexes (Ezekiel 40:13, 21, 25, 29, 30, 33, 36). Combined, 50 and 25 form the consistent 50 by 25 rectangular patterns for the six main gates. This 50 by 25 pairing dominates the architectural description of the gates leading into the inner areas. There is no other pair that repeats with such systematic frequency in the temple building itself.

Kubịt iri abụọ na ise bụ nke doro anya na ọ bụ nke abụọ kacha pụta ìhè. E kwughachiri ya ugboro iri dị ka obosara na ịdị obosara nke ngọngọ ọnụ ụzọ ámá ndị ahụ (Ezikiel 40:13, 21, 25, 29, 30, 33, 36). Mgbe a jikọtara ha, 50 na 25 na-emepụta usoro akụkụ anọ kwụ ọtọ nke 50 n’ịdị ogologo na 25 n’ịdị obosara maka ọnụ ụzọ ámá isi isii ahụ. Njikọ 50 na 25 a na-achịkwa nkọwa ụlọ nke ọnụ ụzọ ámá ndị ahụ na-eduba n’ime akụkụ ime. Ọ dịghị njikọ ọnụọgụ ọzọ a na-ekwughachi n’ụzọ usoro siri ike otu a n’ụlọ nsọ ahụ n’onwe ya.

Levites entered active service at 25 (Numbers 8:24: “from twenty and five years old and upward they shall go in to wait upon the service”). They served until 50 (Numbers 4:3, 39, 43; 8:25: “until fifty years old”). This gives exactly 25 years of active service (50 – 25 = 25).

Ndị Livaị malitere ozi arụsi ọrụ ike mgbe ha gbara afọ iri abụọ na ise (Ọnụ Ọgụgụ 8:24: “site n’afọ iri abụọ na ise gaa n’elu ka ha ga-abanye ichere ozi ahụ”). Ha jere ozi ruo mgbe ha gbara afọ iri ise (Ọnụ Ọgụgụ 4:3, 39, 43; 8:25: “ruo mgbe ọ dị afọ iri ise”). Nke a na-enye kpọmkwem afọ iri abụọ na ise nke ozi arụsi ọrụ ike (50 – 25 = 25).

Thus, the 25-year span of Levitical service is directly reflected in the 25 by 50-cubit measurements that dominate the temple gates and structure—the very place where the Levites served. The primary dimensions of Ezekiel’s temple, that is the temple of the church triumphant and the one hundred and forty-four thousand are architecturally designed into the very temple where they were to serve; JUST as the forty-six chromosomes are built into the very temple where God’s people are to serve. Palmoni has placed His signature upon the individual human temple and the corporate body temple that is to be His bride.

Ya mere, oge afọ iri abụọ na ise nke ọrụ ndị Livaị na-apụta n’ụzọ doro anya n’ogo nke kubit iri abụọ na ise site na kubit iri ise nke na-achị ọnụ ụzọ ụlọ nsọ na nhazi ya—ebe ahụ n’onwe ya ka ndị Livaị jere ozi. Akụkụ isi nke ụlọ nsọ Ezekiel, ya bụ, ụlọ nsọ nke chọọchị mmeri na nke puku mmadụ narị otu na iri anọ na anọ, ka e si n’usoro owuwu tinye n’ime ụlọ nsọ ahụ n’onwe ya ebe ha ga-eje ozi; DÍ KA e si wuo kromosom iri anọ na isii n’ime ụlọ nsọ ahụ n’onwe ya ebe ndị Chineke ga-eje ozi. Palmoni etinyewo akara mbinye aka Ya n’elu ụlọ nsọ nke mmadụ n’otu n’otu nakwa n’elu ụlọ nsọ nke ahụ òtù ahụ nke ga-abụ nwunye Ya.

We will continue these lines in the next article.

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

> “Those who are in responsible positions are not to become converted to the self-indulgent, extravagant principles of the world, for they cannot afford it; and if they could, Christlike principles would not allow it. Manifold teaching needs to be given. ‘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.’ Thus the word of the Lord is patiently to be brought before the children and kept before them, by parents who believe the word of God. ‘For with stammering lips and another tongue will He speak to this people. To whom He said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.’ Why?—because they did not heed the word of the Lord that came unto them.

> “Ndị nọ n’ọnọdụ ọrụ dị mkpa ekwesịghị ịghọ ndị e gbanwere gaa n’ụkpụrụ nke ụwa nke na-amasị onwe onye ma juputa n’ịla n’iyi, n’ihi na ha enweghị ike ịkwụ ya; ma ọbụna ma ha nwere ike ime ya, ụkpụrụ yiri nke Kraịst agaghị ekwe ya. A ghaghị inye ozizi dị ukwuu n’ụzọ dị iche iche. ‘Ònye ka Ọ ga-akụziri ihe ọmụma? ònye kwa ka Ọ ga-eme ka ọ ghọta ozizi? ndị a kpọrọ ara site n’ara ehi, ma dọpụtara ha n’obi nne. N’ihi na iwu ga-adị n’elu iwu, iwu n’elu iwu; ahịrị n’elu ahịrị, ahịrị n’elu ahịrị; ntakịrị ebe a, ntakịrị ebe ahụ.’ N’otu a ka a ga-eji ndidi wetara ụmụaka okwu Jehova n’ihu ha ma debe ya n’ihu ha, site n’aka ndị nne na nna kweere n’okwu Chineke. ‘N’ihi na n’egbugbere ọnụ na-asụ nsụ na n’asụsụ ọzọ ka Ọ ga-agwa ndị a okwu. Ndị Ọ sịrị ha, Nke a bụ izuike unu ga-eji mee ka onye ike gwụrụ zuru ike; nke a kwa bụ ume ọhụrụ: ma ha achọghị ịnụ. Ma okwu Jehova bụụrụ ha iwu n’elu iwu, iwu n’elu iwu; ahịrị n’elu ahịrị, ahịrị n’elu ahịrị; ntakịrị ebe a, ntakịrị ebe ahụ; ka ha wee jee, daa azụ, gbajie, bụrụ ndị a dọtara n’ọnya, ma jide ha.’ Gịnị mere?—n’ihi na ha egeghị ntị n’okwu Jehova nke bịara n’ebe ha nọ.”

> “This means those who have not received instruction, but have cherished their own wisdom, and have chosen to work themselves according to their own ideas. The Lord gives these the test, that they shall either take their position to follow His counsel, or refuse and do according to their own ideas, and then the Lord will leave them to the sure result. In all our ways, in all our service to God, He speaks to us, ‘Give Me thine heart.’ It is the submissive, teachable spirit that God wants. That which gives to prayer its excellence is the fact that it is breathed from a loving, obedient heart.

> “Nke a pụtara ndị ahụ na-erubeghị nkuzi, ma ha akwadowo amamihe nke onwe ha, ma họrọ ịrụ onwe ha ọrụ dịka echiche nke onwe ha si dị. Onye-nwe na-enye ndị a ule, ka ha were ọnọdụ ha soro ndụmọdụ Ya, ma ọ bụ jụ ma mee dịka echiche nke onwe ha si dị, mgbe ahụkwa Onye-nwe ga-ahapụ ha n’aka nsonaazụ ahụ doro anya. N’ụzọ anyị nile, n’ozi anyị nile nye Chineke, Ọ na-agwa anyị, ‘Nye M obi gị.’ Ọ bụ mmụọ dị nrubeisi, nke a pụrụ ịkụziri ihe, ka Chineke chọrọ. Ihe na-enye ekpere ịdị mma ya pụrụ iche bụ eziokwu ahụ na a na-eku ya site n’obi ịhụnanya na-erube isi.”

> “God requires certain things of His people; if they say, I will not give up my heart to do this thing, the Lord lets them go on in their supposed wise judgment without heavenly wisdom, until this scripture [Isaiah 28:13] is fulfilled. You are not to say, I will follow the Lord’s guidance up to a certain point that is in harmony with my judgment, and then hold fast to your own ideas, refusing to be molded after the Lord’s similitude. Let the question be asked, Is this the will of the Lord? not, Is this the opinion or judgment of—–?” Testimonies to Ministers, 419.

> “Chineke na-achọ ihe ụfọdụ n’aka ndị Ya; ọ bụrụ na ha asị, Agaghị m enyefe obi m ime ihe a, Onyenwe anyị na-ahapụ ha ka ha gaa n’ihu n’okwukwe ha chere na ọ bụ amamihe, ma na-enweghị amamihe nke eluigwe, ruo mgbe Akwụkwọ Nsọ a [Aịzaya 28:13] ga-emezu. Unu ekwesịghị ikwu, Aga m eso nduzi nke Onyenwe anyị ruo n’ókè ụfọdụ nke kwekọrọ n’ikpe m, ma mesịa jidesie echiche nke m ike, na-ajụ ka a kpụzie unu dịka oyiyi Onyenwe anyị si dị. Ka e jụọ ajụjụ a, Nke a ò bụ uche nke Onyenwe anyị? ọ bụghị, Nke a ò bụ echiche ma ọ bụ ikpe nke—–?” Testimonies to Ministers, 419.

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