Article

# The Book of Daniel - Number Sixty-Nine

Akwụkwọ Daniel — Nọmba Iri Isii na Itoolu

Unveiling the Generational Cycle: The Four Abominations of Adventism

Ikpughe Okirikiri nke Ọgbọ: Ihe Arụrụ Nsọ Anọ nke Adventism

Author

Jeff Pippenger

Published

February 2, 2024

Formats

PDF
Word
Song MP3

God never changes, and therefore Adventism is judged in its fourth generation.

Chineke agbanweghị agbanwe agbanwe ma ọlị, ya mere a na-ekpe Adventism ikpe n’ọgbọ nke anọ ya.

> “‘And he called to the man clothed with linen, which had the writer’s inkhorn by his side; and the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. And to the others he said in mine hearing, 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.’

> “‘O wee kpọrọ nwoke ahụ yi ákwà ọcha dị ka linen, onye nwere ite ink nke odeakwụkwọ n’akụkụ ya; Onye-nwe-ayi wee sị ya, Gaa n’etiti obodo ahụ, n’etiti Jerusalem, ka ị tukwasịkwa akara n’egedege ihu ndị ikom ahụ na-asụ ude ma na-eti mkpu n’ihi arụ nile ahụ jọgburu onwe ha a na-eme n’etiti ya. O wee gwa ndị ọzọ okwu n’ọnụ m na-anụ, sị, Soro ya gafee obodo ahụ, tiekwa ihe: ka anya unu ghara ịhapụ, unu enwekwala ebere: gbukwanu ndị okenye na ndị na-eto eto, ma ụmụ agbọghọ na ụmụntakịrị, na ndị inyom kpamkpam: ma unu abịarukwala nso nwoke ọbụla nke akara ahụ dị n’ahụ ya; malitekwa n’ebe nsọ M. Mgbe ahụ, ha malitere n’aka ndị ikom ochie ahụ ndị nọ n’ihu ụlọ ahụ.’”

> “Jesus is about to leave the mercy seat of the heavenly sanctuary to put on garments of vengeance and pour out His wrath in judgments upon those who have not responded to the light God has given them. ‘Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.’ Instead of being softened by the patience and long forbearance that the Lord has exercised toward them, those who fear not God and love not the truth strengthen their hearts in their evil course. But there are limits even to the forbearance of God, and many are exceeding these boundaries. They have overrun the limits of grace, and therefore God must interfere and vindicate His own honor.

> “Jisọs na-achọ ịhapụ oche ebere nke ebe nsọ nke eluigwe ka o yi uwe mmegwara, ma wụkwasị ọnụma Ya n’ikpe-ikpé n’elu ndị ahụ na-anabataghị ìhè Chineke nyere ha. ‘N’ihi na a naghị emezu ikpe megide ajọ ọrụ ngwa ngwa, ya mere obi ụmụ mmadụ juputara n’ime ha ime ihe ọjọọ.’ Kama ka ndidi na ogologo ntachi-obi nke Onyenwe anyị gosiworo n’ebe ha nọ mee ka obi ha dị nro, ndị na-adịghị atụ egwu Chineke ma na-adịghị ahụ eziokwu n’anya na-eme ka obi ha sie ike n’ụzọ ọjọọ ha. Ma ọbụna ntachi-obi Chineke nwere ókè, ọtụtụkwa na-agafe oke ndị a nke ukwuu. Ha emebiela ókè amara; ya mere Chineke aghaghị itinye aka ma chekwaa nsọpụrụ nke Ya.”

> “Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.

> “Banyere ndị Amọrait, Onyenwe anyị kwuru, sị: ‘N’ọgbọ nke anọ ka ha ga-alọghachi ebe a ọzọ: n’ihi na ajọ omume nke ndị Amọrait erubeghị ókè.’ Ọ bụ ezie na mba a pụtara ìhè n’ihi ikpere arụsị ya na nrụrụ aka ya, ọ kabeghị juputa iko nke ajọ omume ya, Chineke agaghịkwa enye iwu ka e bibie ya kpamkpam. Ndị mmadụ ga-ahụ ike nke Chineke ka e gosipụta ya n’ụzọ pụrụ iche, ka a hapụ ha n’enweghị ihe ngọpụ. Onye Okike ahụ jupụtara n’obi ebere dị njikere ịnagide ajọ omume ha ruo n’ọgbọ nke anọ. Mgbe ahụ, ọ bụrụ na ahụghị mgbanwe ọ bụla ka mma, ikpe Ya ga-adakwasị ha.”

> “With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.

> “N’ịdị ziri ezi nke na-adịghị ada ada, Onye ahụ na-enweghị nsọtụ ka na-edebe ndekọ banyere mba niile. Mgbe e ji oku ịkpọga ha n’ichegharị atụpụta ebere Ya, ndekọ a ga-anọgide na-emeghe; ma mgbe ọnụ ọgụgụ ahụ ruru otu oke Chineke debere, ozi nke iwe Ya amalite. A na-emechi ndekọ ahụ. Ndidi nke eluigwe na-akwụsị. Arịrịọ ebere adịkwaghị n’ihi ha ọzọ.

> “The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.

> “Onye amụma ahụ, ka ọ na-ele anya gafee ọgbọ nile, hụrụ oge a ka e gosipụtara ya n’ihu ọhụhụ ya. Mba nile nke ọgbọ a abụwo ndị natara ebere ndị a na-ahụtụbeghị ụdị ha. E nyewo ha ngọzi ndị kasị ahọpụtara nke eluigwe, ma e dewo mpako a mụbara amụba, anyaukwu, ikpere arụsị, nlelị Chineke, na ekele ọjọọ dị ala megide ha. Ha na-eme ngwa ngwa imechi akaụntụ ha n’ihu Chineke.”

> “But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.

> “Ma ihe nke na-eme ka m maa jijiji bụ eziokwu ahụ na ndị nweworo ìhè na ihe ùgwù kacha ukwuu emerụwo onwe ha site n’ajọ omume na-achị achị. N’ịbụ ndị ajọ omume nke ndị gbara ha gburugburu metụrụ, ọtụtụ mmadụ, ọbụna n’ime ndị na-ekwupụta eziokwu, ajụla oyi ma ebutewo ha n’ala site n’ike siri ike nke ajọ omume. Nlelị a na-egosipụta n’ụwa nile megide ezi nsọpụrụ Chineke na ịdị nsọ na-eduga ndị na-adịghị ejikọ onwe ha nke ọma na Chineke ịtụfu nsọpụrụ ha n’iwu Ya. Ọ bụrụ na ha na-agbaso ìhè ahụ ma na-erubere eziokwu isi site n’obi, iwu nsọ a ga-adị ha ọbụna ọnụ ahịa karịa mgbe a na-eleda ya anya ma na-ewepụ ya n’akụkụ otu a. Ka enweghị nsọpụrụ n’iwu Chineke na-apụta ìhè karịa, otu ahịrị nkewa dị n’etiti ndị na-edebe ya na ụwa na-apụtakwa ìhè nke ọma karịa. Ịhụnanya maka ntụziaka nsọ ndị a sitere n’aka Chineke na-abawanye n’otu òtù, dịka nlelị maka ha na-abawanye n’òtù ọzọ.”

> “The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’

> “Nsogbu ahụ na-abịaru nso ngwa ngwa. Ọnụ ọgụgụ ndị na-arịwanye elu ọsọ ọsọ na-egosi na oge nleta Chineke fọrọ nke nta ka ọ bịaruo. Ọ bụ ezie na Ọ naghị achọ ịta ahụhụ, ma o sina dị Ọ ga-ata ahụhụ, nke ahụ kwa ngwa ngwa. Ndị na-eje ije n’ìhè ga-ahụ ihe ịrịba ama nke ihe ize ndụ ahụ na-abịanụ; ma ha ekwesịghị ịnọdụ ala n’udo, na-atụ anya n’enweghị nchegbu mbibi ahụ, na-akasi onwe ha obi site n’okwukwe na Chineke ga-echebe ndị Ya n’ụbọchị nleta ahụ. Ọ dị nnọọ anya na nke ahụ. Ha kwesịrị ịghọta na ọ bụ ọrụ ha ịrụsi ọrụ ike nke ọma iji zọpụta ndị ọzọ, na-ele Chineke anya site n’okwukwe siri ike ka O nyere aka. ‘Ekpere onye ezi omume, mgbe o siri ike ma sie ike, bara uru nke ukwuu.’”

> “The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.

> “Ụtọ ọka nke nsọpụrụ Chineke efunahụbeghị ike ya kpamkpam. N’oge ihe ize ndụ na nkụda mmụọ nke nzukọ Kraịst ga-akacha njọ, obere ìgwè ahụ nke guzo n’ìhè ga-asụ ude ma tie mkpu n’ihi arụ ndị ahụ jọgburu onwe ha a na-eme n’ala ahụ. Ma nke ka nke, ekpere ha ga-ebili n’ihi nzukọ Kraịst, n’ihi na ndị òtù ya na-eme omume dịka ụzọ ụwa si dị.

> “The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.

> “Ekpere ndị ji obi niile kpee site n’aka mmadụ ole na ole a ndị kwere ekwe agaghị abụ n’efu. Mgbe Onyenwe anyị ga-apụta dịka onye ọbọ, Ọ ga-apụtakwa dịka onye nchebe nke ndị niile debere okwukwe n’ịdị ọcha ya ma debe onwe ha ka ntụpọ nke ụwa ghara imetọ ha. Ọ bụ n’oge a ka Chineke kwere nkwa ịbọọrọ ndị nke ya a họpụtara, ndị na-akpọku Ya ehihie na abalị, ọ bụ ezie na Ọ na-anagide ha ogologo oge.

> “The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 207–210.

> “Iwu ahu bu: ‘Gafee n’etiti obodo ahu, gafee kwa n’etiti Jerusalem, were kwaa akara n’egedege ihu nke ndị ikom ndị na-asụ ude ma na-eti mkpu n’ihi arụ-ala niile a na-eme n’etiti ya.’ Ndị a na-asụ ude ma na-eti mkpu bụ ndị nọwo na-ekwupụta okwu nke ndụ; ha abaraala mba, dụọ ọdụ, rịọkwa arịrịọ. Ụfọdụ ndị nọwo na-ewetara Chineke ihere chegharịrị ma wedaa obi ha n’ihu Ya. Ma ebube nke Onyenwe anyị esiwo n’Izrel pụọ; ọ bụ ezie na ọtụtụ ka nọgidere na-eme emume okpukpe, ike Ya na ọnụnọ Ya adịghị.” Testimonies, volumu 5, 207–210.

The illustration of God’s judgment that Sister White is identifying in the passage is the judgment brought upon the city of Jerusalem, which in the last days is the Seventh-day Adventist church. The judgment is finalized at the Sunday law, for it is there that the seal of God and mark of the beast are impressed. Ezekiel chapter eight identifies four escalating abominations. The first verse emphasizes the vision is to be understood just before probation closes by identifying the fifth day of the sixth month of the sixth year.

Ihe atụ nke ikpe Chineke nke Nwanyị White na-akọwapụta n’akụkụokwu a bụ ikpe a wetara n’obodo Jerusalem, nke n’ụbọchị ikpeazụ bụ ụka Seventh-day Adventist. A na-emecha ikpe ahụ n’iwu ụbọchị Sọnde, n’ihi na ọ bụ n’ebe ahụ ka a na-etinye akara nke Chineke na akara anụ ọhịa ahụ. Isi nke asatọ nke Ezekiel na-akọwapụta arụ anọ na-arị elu n’oke njọ. Amaokwu nke mbụ na-emesi ike na a ghaghị ịghọta ọhụụ ahụ n’oge dị nnọọ nso tupu oge amara emechie, site n’ịkọwa ụbọchị nke ise nke ọnwa nke isii nke afọ nke isii.

Ezekiel did not need to include that historical point of reference. He could have simply written, “And it came to pass as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me.” The fact that he included the reference to the day before “666,” is a prophetic reference for students of prophecy. The reference for those who have the victory of the number of the beast’s name know “666,” is an element of the Revelation of Jesus Christ, which is unsealed just before probation closes. They know this for they are the people of God, that according to Peter, “in times past were not the people of God.”

Ezikiel achọghị itinye ebe ntụaka ahụ nke akụkọ ihe mere eme. Ọ gaara edekwa naanị sị, “O wee ruo, ka m nọ n’ụlọ m, ndị okenye Juda nọkwa n’ihu m, na aka Onyenweanyị Chineke dakwasịrị m n’ebe ahụ.” Eziokwu ahụ bụ na o tinyere ntụaka ahụ banyere ụbọchị dị tupu “666,” bụ ntụaka amụma nye ndị na-amụ amụma. Ndị ahụ e nyere mmeri n’aha ọnụ ọgụgụ nke anụ ọhịa ahụ maara na “666,” bụ otu ihe dị n’ime Mkpughe nke Jisọs Kraịst, nke a na-emeghe akara ya ntakịrị tupu oge nnwale emechie. Ha maara nke a n’ihi na ha bụ ndị nke Chineke, bụ ndị, dị ka Pita siri kwuo, “n’oge gara aga abụghị ndị nke Chineke.”

In 1 Peter chapter two the people who are now the people of God, “have tasted that the Lord is gracious.” They are those who have prophetically “eaten” the word of God, as opposed to those who refused to eat the word of God. All the prophets speak of the last days, and in John chapter six, Jesus gave the message that His disciples must eat His flesh and drink His blood. In that chapter the disciples that refused to eat His flesh and drink His blood, did so in verse sixty-six.

N’ime 1 Pita isi nke abụọ, ndị bụ ugbu a ndị nke Chineke, “atọrọla ha ụtọ na Onyenwe anyị nwere amara.” Ha bụ ndị n’ụzọ amụma “riri” okwu Chineke, n’adịghị ka ndị jụrụ iri okwu Chineke. Ndị amụma niile na-ekwu banyere ụbọchị ikpeazụ, ma n’ime Jọn isi nke isii, Jizọs nyere ozi ahụ na ndị na-eso ụzọ Ya aghaghị iri anụ Ya ma ṅụọ ọbara Ya. N’ime isi ahụ, ndị na-eso ụzọ ndị jụrụ iri anụ Ya ma ṅụọ ọbara Ya mere nke a n’amaokwu nke iri isii na isii.

> From that time many of his disciples went back, and walked no more with him. John 6:66.

> Site n’oge ahu, ọtụtụ n’ime ndị na-eso ụzọ Ya laghachiri azụ, ha agakwaghịkwa soro Ya jee ije. Jọn 6:66.

The wise who eat the flesh and drink the blood of Christ in the last days, understand that Christ as Palmoni, is the Wonderful Numberer, and they recognize His signature when it is presented. The number “665,” in the opening verse of Ezekiel eight, is there, for any who wish to see, that it is identifying at least two important prophetic points. The first is that the message is to be understood as covering a period of time before the Sunday law. The second is that the number “666” is in one of only two verses in the book of Revelation, that is qualified by identifying that the “wise” would understand in the last days.

Ndị amamihe ndị na-eri anụ ahụ ma na-aṅụ ọbara Kraịst n’ụbọchị ikpeazụ, na-aghọta na Kraịst, dịka Palmoni, bụ Onye Na-agụ Ọnụ N’ụzọ Dị Ebube, ha na-amatakwa akara mbinye aka Ya mgbe e gosipụtara ya. Nọmba ahụ “665,” n’amaokwu mmeghe nke Ezikiel isi nke asatọ, dị n’ebe ahụ ka onye ọ bụla chọrọ ịhụ wee hụ, na ọ na-achọpụta ma ọ dịkarịa ala isi ihe amụma abụọ dị mkpa. Nke mbụ bụ na ozi ahụ kwesịrị ka a ghọta ya dịka nke na-ekpuchi oge tupu iwu Sọnde. Nke abụọ bụ na nọmba ahụ “666” dị n’otu n’ime naanị amaokwu abụọ n’akwụkwọ Mkpughe, nke e ji nkọwa mata ya site n’ịkọwa na “ndị amamihe” ga-aghọta ya n’ụbọchị ikpeazụ.

> Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:18.

> Nke a bụ amamihe. Ka onye nwere nghọta gụọ ọnụ ọgụgụ nke anụ-ọhịa ahụ: n’ihi na ọ bụ ọnụ ọgụgụ nke mmadụ; ọnụ ọgụgụ ya bụ narị isii, iri isii na isii. Mkpughe 13:18.

The “wise” who understand the increase of knowledge in the last days, when the Revelation of Jesus Christ is unsealed will know that “666,” is an important prophetic symbol for they will have gotten victory over the number. Ezekiel therefore introduces an escalating rebellion in chapter eight, that is represented by four increasing abominations. The final identifies the foolish as bowing down to the sun, thus marking the judgment of Jerusalem (Adventism), in the last days. That judgment takes place in the fourth generation. The four abominations are the symbols of the four generations of Laodicean Adventism.

“Ndị amamihe” ndị na-aghọta mmụba nke ihe ọmụma n’ụbọchị ikpeazụ, mgbe a meghechara Mkpughe nke Jisọs Kraịst nke e mechiri emechi, ga-amata na “666” bụ akara amụma dị mkpa, n’ihi na ha enwetala mmeri n’elu ọnụọgụ ahụ. Ya mere, Ezikiel na-eweta nnupụisi na-arịwanye elu n’isi nke asatọ, nke a na-anọchi anya ya site n’ihe arụ anọ na-abawanye. Nke ikpeazụ na-akọwapụta ndị nzuzu dịka ndị na-ehulata ala nye anyanwụ, si otú a na-akara ikpe nke Jerusalem (Adventism) n’ụbọchị ikpeazụ. Ikpe ahụ na-eme n’ọgbọ nke anọ. Ihe arụ anọ ahụ bụ akara nke ọgbọ anọ nke Adventism Laodisia.

The first generation began in 1863, with the rebellion against Moses’ oath of “seven times.” Twenty-five years later, the rebellion of 1888 was manifested. Thirty-one years later the rebellion of 1919 occurred, represented by W. W. Prescott’s book, “The Doctrine of Christ”. Thirty-eight years after that, in 1957, the rebellion represented by the book, “Questions on Doctrine” took place. We will now begin to demonstrate why these four waymarks align with the four abominations of Ezekiel eight.

Ọgbọ mbụ ahụ malitere n’afọ 1863, site n’inupụ isi megide iyi Mosis nke “ugboro asaa.” Afọ iri abụọ na ise ka e mesịrị, e gosipụtara nnupụisi nke 1888. Afọ iri atọ na otu ka e mesịrị, nnupụisi nke 1919 mere, nke akwụkwọ W. W. Prescott, “The Doctrine of Christ”, nọchiri anya ya. Afọ iri atọ na asatọ ka nke ahụ gasịrị, n’afọ 1957, nnupụisi nke akwụkwọ, “Questions on Doctrine” nọchiri anya ya mere. Ugbu a, anyị ga-amalite igosi ihe mere ihe ịrịba ama anọ ndị a ji kwekọọ na arụ arụ anọ nke Ezikiel isi nke asatọ.

In 1863, Laodicean Adventism introduced a new chart to replace the two charts that were fulfillments of Habakkuk chapter two’s command to, “write the vision and make it plain upon tables.” The 1863 chart dropped the “seven times” from the prophetic illustration, as it had been on the two sacred charts along with the 1260, 1290, and 1335. In Habakkuk the command identified that the tables (in the plural) would be published in a fashion that, “he may run that readeth it.” The 1863 chart was so far off the mark, that it required a handout of explanation to go with it. It was not possible to look at the 1863 chart and “run” without an extra handout.

N’afọ 1863, Adventizim nke Laodisia wetara eserese ọhụrụ iji dochie eserese abụọ ahụ nke bụ mmezu nke iwu dị na Habakuk isi nke abụọ, nke sịrị, “dee ọhụ ahụ, meekwa ka o doo anya n’elu mbadamba.” Eserese nke 1863 wepụrụ “oge asaa” n’ihe osise amụma ahụ, dịka ọ dịworo n’eserese abụọ ahụ dị nsọ tinyere 1260, 1290, na 1335. N’akwụkwọ Habakuk, iwu ahụ gosiri na a ga-ebipụta mbadamba ndị ahụ (n’ụdị otutu) n’ụzọ nke na, “onye na-agụ ya wee gbaa ọsọ.” Eserese nke 1863 siri n’ezigbo akara pụọ nke ukwuu, nke mere na ọ chọrọ mpempe akwụkwọ nkọwa ka e soro ya. O nweghị ike ileba eserese nke 1863 anya ma “gbaa ọsọ” na-enweghị mpempe akwụkwọ ọzọ nke nkọwa.

> And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.

> Onyenwe anyị wee zaa m, sị, Dee ọhụụ ahụ, meekwa ka o doo anya n’elu mbadamba, ka onye na-agụ ya wee gbaa ọsọ. Habakkuk 2:2.

The 1863, chart was a counterfeit designed to cover up the true, just as William Miller saw in his dream. The two sacred charts were the symbol of the covenant that Christ made with the people who had just taken the position as the true Protestant horn of the earth beast. Those two charts represented a symbol of the covenant relationship between the Millerites and Christ, who suddenly came to His temple in 1844, and when He came, He came as the Messenger of the Covenant. Ancient Israel illustrates modern Israel, and when Christ took ancient Israel out of the bondage of Egypt, He typified the time when He was to take modern Israel out of the bondage of twelve hundred and sixty years of papal rule. Sister White repeatedly upholds these two histories as parallel histories.

Chaatị nke 1863 bụ ihe aghụghọ e mere iji kpuchie eziokwu ahụ, dịka William Miller hụrụ n’arọ nrọ ya. Chaatị nsọ abụọ ahụ bụ akara nke ọgbụgba-ndụ ahụ Kraịst mere na ndị ahụ bụ́ ndị ka nọchara ọnọdụ dị ka ezi mpi Protestant nke anụ ọhịa nke ụwa. Chaatị abụọ ahụ nọchiri anya akara nke mmekọrịta ọgbụgba-ndụ dị n’etiti ndị Miller na Kraịst, Onye bịara n’ụlọ nsọ Ya na mberede n’afọ 1844, ma mgbe Ọ bịara, Ọ bịara dịka Onye-Ozi nke Ọgbụgba-ndụ ahụ. Izrel oge ochie na-egosi Izrel oge a, ma mgbe Kraịst kpọpụtara Izrel oge ochie n’agbụ nke Ijipt, Ọ gosipụtara oge mgbe Ọ ga-akpọpụta Izrel oge a n’agbụ nke afọ otu puku narị abụọ na iri isii nke ọchịchị popu. Nwanyị White na-akwado ugboro ugboro akụkọ abụọ ndị a dịka akụkọ ndị yiri ibe ha.

> “Upon us is shining the accumulated light of past ages. The record of Israel’s forgetfulness has been preserved for our enlightenment. In this age God has set His hand to gather unto Himself a people from every nation, kindred, and tongue. In the advent movement He has wrought for His heritage, even as He wrought for the Israelites in leading them from Egypt. In the great disappointment of 1844 the faith of His people was tested as was that of the Hebrews at the Red Sea.” Testimonies, volume 8, 115, 116.

> “N’elu anyị ka ìhè a chịkọtara nke oge gara aga na-enwu. Edekọwo akụkọ banyere nchefu Israel maka ime ka anyị nwee nghọta. N’oge a, Chineke esitela n’aka Ya kpọkọta n’ebe Ọ nọ otu ndị sitere ná mba niile, na agbụrụ, na asụsụ dị iche iche. N’ime mmegharị ọbịbịa ahụ, O rụrụ ọrụ maka ihe nketa Ya, dịka O siri rụọ ọrụ maka ụmụ Izrel n’ịdu ha pụọ n’Ijipt. N’ime nnukwu ndakpọ olileanya nke 1844, a nwara okwukwe nke ndị Ya dịka e siri nwaa nke ndị Hibru n’Oké Osimiri Uhie.” Testimonies, volume 8, 115, 116.

When the Lord entered into covenant with ancient Israel, He gave two tables to represent the covenant relationship. When the Lord entered into covenant with modern Israel, He gave two tables to represent the covenant relationship. The two tables of the Ten Commandments typify Habakkuk’s two tables. He gave them the two tables shortly after the Red Sea crossing, which Sister White aligns with the great disappointment of 1844. Shortly after 1844, in terms of prophetic history, the Lord produced the second table. Ancient Israel was made the depositaries of God’s law, and modern Israel was made the depositaries of not only God’s law, but also those great prophetic truths.

Mgbe Onyenweanyị batara n’ọgbụgba-ndụ na Izrel oge ochie, O nyere mbadamba nkume abụọ iji nọchite mmekọrịta ọgbụgba-ndụ ahụ. Mgbe Onyenweanyị batara n’ọgbụgba-ndụ na Izrel nke oge a, O nyere mbadamba nkume abụọ iji nọchite mmekọrịta ọgbụgba-ndụ ahụ. Mbadamba nkume abụọ nke Iwu Iri ahụ bụ ihe nnọchianya nke mbadamba nkume abụọ nke Habakuk. O nyere ha mbadamba nkume abụọ ahụ obere oge ka ha gafesịrị Oké Osimiri Uhie, nke Sister White na-eme ka o kwekọọ na nnukwu ndakpọ olileanya nke 1844. Obere oge ka 1844 gasịrị, n’ihe gbasara akụkọ ihe mere eme amụma, Onyenweanyị wepụtara mbadamba nke abụọ ahụ. E mere Izrel oge ochie ndị nchekwa iwu Chineke, e mekwara Izrel nke oge a ndị nchekwa ọ bụghị naanị iwu Chineke, kama kwa eziokwu amụma ndị ahụ dị ukwuu.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world.” Testimonies, volume 5, 455.

> “Chineke akpọwo nzukọ-Ya n’ụbọchị a, dịka O kpọrọ Izrel oge ochie, ka o guzo dịka ìhè n’ụwa. Site n’oke mma nkewa nke eziokwu, ya bụ ozi ndị mmụọ ozi mbụ, nke abụọ, na nke atọ, O kewapụrụ ha n’ebe ụka dị iche iche na n’ebe ụwa dị, ka O wee kpọbata ha n’ime nso dị nsọ n’ebe Ọ nọ. O mewo ha ndị nchekwa iwu Ya, ma nyefee ha nnukwu eziokwu ndị amụma maka oge a. Dịka e nyefere okwu nsọ ndị ahụ n’aka Izrel oge ochie, otu a kwa ka ndị a bụ nkwụnye ntụkwasị obi dị nsọ a ga-ekwusara ụwa.” Testimonies, volume 5, 455.

The first two Commandments identify God’s hatred for idolatry, and in those first two Commandments He identifies that judgment is carried out unto the third and fourth generations, for He identifies that He is a jealous God.

Iwu abụọ mbụ ahụ na-akọwa asị Chineke nwere megide ikpere arụsị, ma n’iwu abụọ mbụ ahụ ka Ọ na-egosikwa na a na-emezu ikpe ruo n’ọgbọ nke atọ na nke anọ, n’ihi na Ọ na-akọwa na Ọ bụ Chineke ekworo.

> “The law was not spoken at this time exclusively for the benefit of the Hebrews. God honored them by making them the guardians and keepers of His law, but it was to be held as a sacred trust for the whole world. The precepts of the Decalogue are adapted to all mankind, and they were given for the instruction and government of all. Ten precepts, brief, comprehensive, and authoritative, cover the duty of man to God and to his fellow man; and all based upon the great fundamental principle of love. ‘Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself.’ Luke 10:27. See also Deuteronomy 6:4, 5; Leviticus 19:18. In the Ten Commandments these principles are carried out in detail, and made applicable to the condition and circumstances of man.

> “A kọghị iwu ahụ n’oge a naanị maka uru pụrụ iche nke ndị Hibru. Chineke nyere ha nsọpụrụ site n’ime ha ndị nlekọta na ndị na-edebe iwu Ya, ma e kwesịkwara ijide ya dịka ntụkwasị obi dị nsọ maka ụwa dum. Ụkpụrụ nke Iwu Iri ahụ kwekọrọ n’ụmụ mmadụ nile, e nyekwara ha ya maka ntụziaka na ọchịchị nke mmadụ nile. Ụkpụrụ iri, dị mkpirikpi, sara mbara, ma juputara n’ike ikikere, na-ekpuchi ọrụ dịịrị mmadụ n’ebe Chineke nọ nakwa n’ebe mmadụ ibe ya nọ; ma ihe ndị a nile dabeere n’elu nnukwu ụkpụrụ isi nke ịhụnanya. ‘Ị ga-eji obi gị nile, na mkpụrụ obi gị nile, na ike gị nile, na uche gị nile hụ Onyenwe anyị Chineke gị n’anya; ị hụkwa onye agbata obi gị n’anya dịka onwe gị.’ Luke 10:27. Hụkwa Deuteronomy 6:4, 5; Leviticus 19:18. N’Iwu Iri ahụ, e mere ka ụkpụrụ ndị a pụta ìhè n’ụzọ zuru ezu, ma mee ka ha bụrụ ndị a pụrụ itinye n’ọnọdụ na n’ọnọdụ ndụ mmadụ.”

> “‘Thou shalt have no other gods before Me.’

> “‘Ị gaghị enwe chi ọzọ n’ihu M.’”

> “Jehovah, the eternal, self-existent, uncreated One, Himself the Source and Sustainer of all, is alone entitled to supreme reverence and worship. Man is forbidden to give to any other object the first place in his affections or his service. Whatever we cherish that tends to lessen our love for God or to interfere with the service due Him, of that do we make a god.

> “Jehova, Onye ebighị ebi, Onye dị n’onwe Ya, Onye a na-ekebeghị eke, Ya onwe Ya bụ Isi mmalite na Onye Nkwado nke ihe nile, naanị Ya ka o kwesịrị ka e nye nsọpụrụ kasị elu na ofufe. A machibidoro mmadụ iwu inye ihe ọ bụla ọzọ ọnọdụ mbụ n’ịhụnanya ya ma ọ bụ n’ozi ya. Ihe ọ bụla anyị ji akpọrọ ihe nke na-achọ ibelata ịhụnanya anyị n’ebe Chineke nọ ma ọ bụ igbochi ozi kwesịrị Ya, nke ahụ ka anyị na-eme chi.”

> “‘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.’

> “‘I gaghị emere onwe gị ihe oyiyi a pịrị apị, ma ọ bụ oyiyi ọbụla nke ihe ọ bụla dị n’eluigwe n’elu, ma ọ bụ nke dị n’ụwa n’okpuru, ma ọ bụ nke dị na mmiri n’okpuru ụwa: i gaghị akpọ isi ala nye ha, ma ọ bụ fee ha ofufe.’

> “The second commandment forbids the worship of the true God by images or similitudes. Many heathen nations claimed that their images were mere figures or symbols by which the Deity was worshiped, but God has declared such worship to be sin. The attempt to represent the Eternal One by material objects would lower man’s conception of God. The mind, turned away from the infinite perfection of Jehovah, would be attracted to the creature rather than to the Creator. And as his conceptions of God were lowered, so would man become degraded.

> “Iwu nke-abụọ ahụ na-amachibido ife ezi Chineke ofufe site n’onyonyo ma ọ bụ n’ihe oyiyi. Ọtụtụ mba ndị ọgọ mmụọ kwuru na ihe oyiyi ha bụ naanị ihe nnọchianya ma ọ bụ akara nke e ji efe Chi, ma Chineke ekwupụtawo na ụdị ofufe dị otú ahụ bụ mmehie. Mgbalị igosi Onye Ebighị Ebi site n’ihe ndị e ji akpụrụ akpụ ga-eme ka nghọta mmadụ banyere Chineke dị ala. Uche, nke a napụrụ n’ebe izu-oke na-enweghị nsọtụ nke Jehova nọ, ga-adọrọ n’ebe ihe e kere eke nọ kama n’ebe Onye Okike nọ. Ma dịka echiche ya banyere Chineke siri dị ala, otu a kwa ka mmadụ ga-adịwanye ala.”

> “‘I the Lord thy God am a jealous God.’ The close and sacred relation of God to His people is represented under the figure of marriage. Idolatry being spiritual adultery, the displeasure of God against it is fitly called jealousy.” Patriarchs and Prophets, 305, 306.

> “‘Mụ onwe M, Onyenwe anyị bụ Chineke gị, abụ m Chineke ekworo.’ A na-anọchi anya mmekọrịta dị nso ma dị nsọ dị n’etiti Chineke na ndị Ya n’okpuru oyiyi nke alụmdi na nwunye. Ebe ikpere arụsị bụ ịkwa iko n’ime mmụọ, iwe Chineke megide ya ka a kpọrọ ekworo n’ụzọ kwesịrị ekwesị.” Patriarchs and Prophets, 305, 306.

God’s jealousy is especially manifested against idolatry, and it is not a coincidence that the first abomination in Ezekiel chapter eight is “an image of jealousy.”

Ekworo Chineke na-apụta ìhè pụrụ iche megide ikpere arụsị, ọ bụghịkwa ihe ndabara na arụ jọgburu onwe ya mbụ dị n’isi nke asatọ nke akwụkwọ Ezikiel bụ “onyinyo ekworo.”

> And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. 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 8:1–5.

> O wee ruo n’afọ nke isii, n’ọnwa nke isii, n’ụbọchị nke ise nke ọnwa ahụ, ka m nọ ọdụ n’ụlọ m, ndị okenye Juda anọdukwa n’ihu m, ka aka nke Onyenwe anyị Chineke dakwasịrị m n’ebe ahụ. Mgbe ahụ, ahụrụ m, ma lee, ihe oyiyi yiri ọdịdị ọkụ: site n’ọdịdị nke ukwu ya ruo n’ala, ọkụ; sitekwa n’ukwu ya ruo n’elu, dịka ọdịdị nke nchapụta, dịka ụcha amba. O wee setịpụ ọdịdị aka, jide m n’otu ntutu isi m; Mmụọ ahụ wee bulie m elu n’etiti ụwa na eluigwe, wee kpọrọ m n’ọhụụ nile nke Chineke gaa Jerusalem, n’ọnụ ụzọ ámá ime nke na-eche ihu n’ebe ugwu; ebe oche nke ihe oyiyi ekworo ahụ dị, nke na-akpalite ekworo. Ma, lee, ebube nke Chineke Izrel nọ n’ebe ahụ, dịka ọhụụ ahụ nke m hụrụ n’ọhia dị larịị. Mgbe ahụ, ọ sịrị m, Nwa nke mmadụ, welie anya gị ugbu a n’ụzọ nke ebe ugwu. M wee welie anya m n’ụzọ nke ebe ugwu, ma, lee, n’ebe ugwu n’ọnụ ụzọ ámá ebe-ichu-àjà ka ihe oyiyi a nke ekworo nọ n’ọnụ ụzọ mbata. Ezikiel 8:1–5.

The image of jealousy is the first of four escalating abominations that Ezekiel is shown. The image of jealousy represents the beginning of the first of four generations of escalating rebellion in Adventism. The first generation began in 1863.

Onyonyo ekworo ahụ bụ nke mbụ n’ime ihe arụ anọ na-abawanye nke e gosiri Ezikiel. Onyonyo ekworo ahụ na-anọchi anya mmalite nke mbụ n’ime ọgbọ anọ nke nnupụisi na-abawanye n’ime Adventism. Ọgbọ mbụ ahụ malitere n’afọ 1863.

We will continue this study in the next article.

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

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

> “Onye ọ bụla n’ime ndị amụma ochie ahụ kwuru obere maka oge nke ha karịa maka oge anyị, ya mere ibu-amụma ha ka dị irè n’ebe anyị nọ. ‘Ma ihe ndị a niile mere ha ka ha bụrụ ihe atụ: e wee dee ha ka ha bụrụ ịdọ aka ná ntị nye anyị, ndị ọgwụgwụ nke ụwa bịakwasịrị.’ 1 Ndị Kọrint 10:11. ‘Ọ bụghị nye onwe ha, kama ọ bụ nye anyị ka ha ji eje ozi n’ihe ndị ahụ, nke ndị kwusara unu ozi ọma site n’aka Mmụọ Nsọ e zitere si n’eluigwe, kọrọ unu ugbu a; ihe ndị mmụọ ozi na-achọsi ike ilebanye anya n’ime ha.’ 1 Pita 1:12....”

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

> “Akwụkwọ Nsọ achịkọtala ma kekọta ọnụ akụnụba ya niile maka ọgbọ ikpeazụ a. Ihe omume ukwu niile na mmemme nsọ niile nke akụkọ ihe mere eme nke Agba Ochie emeela, ma na-emezigharịkwa onwe ha, n’ime nzukọ Kraịst n’ụbọchị ikpeazụ ndị a.” Selected Messages, book 3, 338, 339.

Back to Articles