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# The Book of Daniel - Number Seventy-One

Akwụkwọ Daniel — Nọmba Iri Asaa na Otu

The Prophetic Tapestry: Unveiling the Four Abominations of Ezekiel Chapter Eight and Their Significance in the Modern Era

Akwa Akwụkwọ Amụma: Ikpughe Ihe Arụrụala Anọ nke Isi Nke Asatọ nke Ezikiel na Mkpa Ha N’oge a ugbu a

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Jeff Pippenger

Published

February 4, 2024

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The four abominations of Ezekiel chapter eight, represent the four generations of modern Israel, and the beginning of modern Israel was typified by the beginning of ancient Israel. Both of those beginning histories testify to the ending of modern Israel at the soon coming Sunday law. The two beginnings of Israel, both ancient literal, and modern spiritual, are witnessed to by the beginning history of the northern kingdom of Israel as it separated from Judah.

Ihe arụ arụ anọ nke Ezikiel isi nke asatọ nọchiri anya ọgbọ anọ nke Izrel nke oge a, ma mmalite nke Izrel nke oge a ka e jiri mmalite nke Izrel oge ochie mee ihe nnọchianya ya. Akụkọ mmalite abụọ ahụ na-agba ama banyere njedebe nke Izrel nke oge a n’iwu Sọnde nke na-abịa n’oge na-adịghị anya. Mmalite abụọ nke Izrel, ma nke ochie n’eziokwu, ma nke oge a n’ụzọ ime mmụọ, ka akụkọ mmalite nke alaeze ugwu nke Izrel na-agba àmà banyere ha mgbe ọ kewapụrụ onwe ya n’aka Juda.

When ancient Israel erected the golden calf, they had just come out of Egypt in fulfillment of a prophecy identifying that God would make them a kingdom. The story of Jeroboam, the first king of the northern kingdom of Israel, includes those very characteristics. Jeroboam had fled to Egypt from the wrath of Solomon. He had been given a prophetic promise that he would be made king over ten of the twelve tribes, by the prophet Ahijah. Before the prophecy was fulfilled, Jeroboam would flee into Egypt to put distance between himself and Solomon, until Solomon died.

Mgbe Izrel oge ochie guzobere nwa-ehi ọlaedo ahụ, ha ka si n’Ijipt pụta n’ime mmezu nke amụma nke na-egosi na Chineke ga-eme ha alaeze. Akụkọ Jeroboam, eze mbụ nke alaeze ugwu nke Izrel, gụnyere kpọmkwem njirimara ndị ahụ. Jeroboam agbagala n’Ijipt n’ihu iwe Solomon. E nyere ya nkwa amụma, site n’ọnụ onye amụma Ahija, na a ga-eme ya eze n’elu ebo iri n’ime ebo iri na abụọ ahụ. Tupu amụma ahụ emezuo, Jeroboam ga-agbaga n’Ijipt iji tinye anya n’etiti onwe ya na Solomon, ruo mgbe Solomon nwụrụ.

> And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field: And Ahijah caught the new garment that was on him, and rent it in twelve pieces: And he said to Jeroboam, Take thee ten pieces: for thus saith the Lord, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee: (But he shall have one tribe for my servant David’s sake, and for Jerusalem’s sake, the city which I have chosen out of all the tribes of Israel:) Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father. Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant’s sake, whom I chose, because he kept my commandments and my statutes: But I will take the kingdom out of his son’s hand, and will give it unto thee, even ten tribes. And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there.

> O wee ruo n’oge ahụ, mgbe Jeroboam si na Jerusalem pụọ, ka Ahaija onye amụma, onye Shaịlo, hụrụ ya n’ụzọ; ma o yi uwe ọhụrụ; ha abụọ nọkwa naanị ha n’ubi ahụ: Ahaija wee jide uwe ọhụrụ ahụ dị n’ahụ ya, dọwaa ya iberibe iri na abụọ: Ọ sịrị Jeroboam, Were iberibe iri nye onwe gị: n’ihi na otu a ka Onyenwe anyị, Chineke nke Izrel, kwuru, Lee, aga m adọpụ alaeze ahụ n’aka Solomọn, nyekwa gị ebo iri: (Ma ọ ga-enwe otu ebo n’ihi Devid, odibo m, nakwa n’ihi Jerusalem, obodo ahụ nke m họpụtara n’etiti ebo niile nke Izrel:) N’ihi na ha ahapụwo m, fee Ashtoret, chi nwanyị nke ndị Saịdọn, na Kemosh, chi nke ndị Moab, na Milkọm, chi nke ụmụ Amọn, ofufe, ha ejeghachịkwaghịkwa n’ụzọ m, ime ihe ziri ezi n’anya m, na idebe ụkpụrụ m na ikpe m, dị ka Devid nna ya mere. Otú ọ dị, agaghị m anapụ alaeze ahụ niile n’aka ya: kama aga m eme ka ọ bụrụ onye-isi ụbọchị niile nke ndụ ya n’ihi Devid odibo m, onye m họpụtara, n’ihi na o debere iwu m na ụkpụrụ m: Ma aga m anapụ alaeze ahụ n’aka nwa ya, nyekwa ya gị, ya bụ, ebo iri. Ma nwa ya ka m ga-enye otu ebo, ka Devid odibo m wee nwee ìhè mgbe niile n’ihu m na Jerusalem, obodo ahụ nke m họpụtara ka m debe aha m n’ebe ahụ.

> And I will take thee, and thou shalt reign according to all that thy soul desireth, and shalt be king over Israel. And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that is right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and build thee a sure house, as I built for David, and will give Israel unto thee. And I will for this afflict the seed of David, but not for ever. Solomon sought therefore to kill Jeroboam. And Jeroboam arose, and fled into Egypt, unto Shishak king of Egypt, and was in Egypt until the death of Solomon. And the rest of the acts of Solomon, and all that he did, and his wisdom, are they not written in the book of the acts of Solomon? And the time that Solomon reigned in Jerusalem over all Israel was forty years. And Solomon slept with his fathers, and was buried in the city of David his father: and Rehoboam his son reigned in his stead. 1 Kings 11:28–43.

> M ga-ewerekwa gị, i wee bụrụ eze dịka ihe niile mkpụrụobi gị na-achọ si dị, ị ga-abụkwa eze n’elu Izrel. Ọ ga-erukwa na, ọ bụrụ na ị ga-ege ntị n’ihe niile m na-enye gị n’iwu, ma jee ije n’ụzọ m niile, ma mee ihe ziri ezi n’anya m, idobe ụkpụrụ m na iwu m niile, dịka Devid, odibo m, mere; mgbe ahụ, m ga-anọnyere gị, wukwara gị ụlọ nke ga-eguzosi ike, dịka m wuru nke Devid, m ga-enyekwa gị Izrel. N’ihi nke a, m ga-emekpa mkpụrụ Devid ahụ, ma ọ bụghị ruo mgbe ebighị ebi. Ya mere Solomọn chọrọ igbu Jeroboam. Jeroboam wee bilie, gbaga Ijipt, gakwuru Shishak eze Ijipt, nọkwa n’Ijipt ruo ọnwụ Solomọn. Ma omume ndị ọzọ nke Solomọn, na ihe niile o mere, na amamihe ya, è deghị ha n’akwụkwọ omume Solomọn? Oge Solomọn chịrị na Jerusalem n’elu Izrel niile bụ afọ iri anọ. Solomọn wee soro ndị nna ya dinara, e liekwa ya n’obodo Devid nna ya; Rehoboam nwa ya wee chịa n’ọnọdụ ya. 1 Ndị Eze 11:28–43.

At the death of king Solomon, the kingdom was to be divided and Jeroboam was to be king over the ten northern tribes, and Solomon’s son, Rehoboam was to be king at Jerusalem. Before the division of the tribes occurred, Jeroboam needed to come out of Egypt.

Mgbe eze Solomon nwụsịrị, a ga-ekewa alaeze ahụ, Jeroboam ga-abụkwa eze n’elu ebo iri nke ugwu, ebe nwa Solomon, Rehoboam, ga-abụ eze na Jerusalem. Tupu nkewa nke ebo ndị ahụ emee, ọ dị Jeroboam mkpa isi n’Ijipt pụta.

> And Rehoboam went to Shechem: for all Israel were come to Shechem to make him king. And it came to pass, when Jeroboam the son of Nebat, who was yet in Egypt, heard of it, (for he was fled from the presence of king Solomon, and Jeroboam dwelt in Egypt;) That they sent and called him. And Jeroboam and all the congregation of Israel came, and spake unto Rehoboam, saying, Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee. And he said unto them, Depart yet for three days, then come again to me. And the people departed. 1 Kings 12:1–5.

> Rehoboam we jee Shekem; n’ihi na Izrel niile abịawo na Shekem ime ya eze. O wee ruo, mgbe Jeroboam nwa Nebat, onye nọgidekwara n’Ijipt, nụrụ ya, (n’ihi na ọ gbapụrụ n’ihu eze Solomon, Jeroboam wee biri n’Ijipt;) ha zigara kpọọ ya. Jeroboam na nzukọ Izrel niile wee bịa, gwa Rehoboam okwu, sị, Nna gị mere yoku anyị ka ọ bụrụ ihe dị arọ: ya mere ugbu a, mee ka ọrụ ike nke nna gị, na yoku ya dị arọ nke o tinyere n’elu anyị, bụrụ nke dị mfe karị, anyị ga-ejere gị ozi. O wee sị ha, Laanụ ụbọchị atọ ọzọ, mesịa lọghachikwute m. Ndị mmadụ wee laa. 1 Ndị Eze 12:1–5.

The story of how foolish Rehoboam acted during the three days, lays the blame upon his foolish rejection of the old men’s counsel, but the separation of the tribes had been prophesied, so it would have happened one way or another. It is worth noting here for a future article that the separation process was specifically identified as three days. The two kingdoms become one kingdom again during the history of the Millerites, and when the northern and southern tribes become one kingdom during the Millerite history, which is the period of time of the arrival of the three angels of Revelation chapter fourteen. Those three angels in the Millerite history were typified by the three days of Rehoboam’s decision. Those forty-six years when the three angels arrived from 1798 unto 1844, were also the three symbolic days, that Christ had stated in John chapter two, would be required for Him to raise a destroyed temple, but that portion of the study is for a future article.

Akụkọ banyere otú Rehoboam siri mee nzuzu n’ime ụbọchị atọ ahụ na-etinye ebubo ahụ n’ịjụ nzuzu o jụrụ ndụmọdụ ndị okenye; ma nkewa nke ebo ndị ahụ e buruwo amụma banyere ya, ya mere ọ gaara eme otu ụzọ ma ọ bụ ọzọ. Ọ bara uru ịrịba ama ebe a maka edemede n’ọdịnihu na e kpọmkwem kpọrọ usoro nkewa ahụ ụbọchị atọ. Alaeze abụọ ahụ ghọrọkwa otu alaeze ọzọ n’ime akụkọ ihe mere eme nke ndị Millerite, ma mgbe ebo ugwu na ebo ndịda ghọrọ otu alaeze n’ime akụkọ ihe mere eme nke ndị Millerite, nke bụ oge mbata nke ndị mmụọ ozi atọ nke Mkpughe isi nke iri na anọ. Ndị mmụọ ozi atọ ahụ n’ime akụkọ ihe mere eme nke ndị Millerite ka e ji ụbọchị atọ nke mkpebi Rehoboam mee ihe nnọchianya ha. Afọ iri anọ na isii ahụ mgbe ndị mmụọ ozi atọ ahụ bịarutere site n’afọ 1798 ruo n’afọ 1844, bụkwa ụbọchị ihe nnọchianya atọ ahụ, nke Kraịst kwuru na Jọn isi nke abụọ, ga-adị mkpa ka O jiri bulie ụlọ nsọ e bibiri ebibi; ma akụkụ ahụ nke ọmụmụ a bụ maka edemede n’ọdịnihu.

When Rehoboam gave his foolish pronouncement at the end of three days the kingdoms were divided.

Mgbe Rehoboam kwupụtara okwu nzuzu ya n’ọgwụgwụ ụbọchị atọ, e kewara alaeze ndị ahụ abụọ.

> So when all Israel saw that the king hearkened not unto them, the people answered the king, saying, What portion have we in David? neither have we inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, David. So Israel departed unto their tents. But as for the children of Israel which dwelt in the cities of Judah, Rehoboam reigned over them. Then king Rehoboam sent Adoram, who was over the tribute; and all Israel stoned him with stones, that he died. Therefore king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem. So Israel rebelled against the house of David unto this day. And it came to pass, when all Israel heard that Jeroboam was come again, that they sent and called him unto the congregation, and made him king over all Israel: there was none that followed the house of David, but the tribe of Judah only. 1 Kings 12:16–20.

> Ya mere, mgbe Izrel niile hụrụ na eze anụghị ha, ndị mmadụ zara eze, sị, Òlee òkè anyị nwere n’ime Devid? anyị enweghịkwa ihe nketa n’ime nwa Jesi: laanụ n’ụlọikwuu unu, O Izrel: ugbu a, lezie ụlọ nke gị anya, Devid. Ya mere Izrel laghachiri n’ụlọikwuu ha. Ma ụmụ Izrel ndị biri n’obodo Juda, Rehoboam chịrị ha. Mgbe ahụ eze Rehoboam zitere Adoram, onye a họpụtara n’ọrụ ụtụ; Izrel niile wee tụọ ya nkume, o wee nwụọ. N’ihi ya eze Rehoboam mere ngwa ngwa ịrị n’ụgbọ ịnyịnya ya, ka ọ gbaga Jerusalem. Ya mere Izrel nupụrụ isi megide ụlọ Devid ruo taa. O wee ruo, mgbe Izrel niile nụrụ na Jeroboam alaghachila ọzọ, ha zitere ozi kpọọ ya n’ọgbakọ, wee mee ya eze n’elu Izrel niile: ọ dịghị onye soro ụlọ Devid, ma e wezụga naanị ebo Juda. 1 Ndị Eze 12:16–20.

The prophecy that Jeroboam would be given a kingdom had been fulfilled, and it was fulfilled at the time he had come out of Egypt. Jealous that God’s sanctuary was in the city of Jerusalem, the city which God had chosen to place his name, Jeroboam set about to counterfeit the sanctuary, the priesthood and worship service that was ordained to only be accomplished in Jerusalem. The work of Jeroboam in setting up a counterfeit system of worship in the northern ten tribes, is a direct parallel to the rebellion of Aaron and the golden calf, and thus provides another witness, not only to the soon-coming Sunday law, but also to the rebellion of 1863.

Amụma ahụ nke kwuru na a ga-enye Jeroboam alaeze ka emezuru, e mezuokwa ya n’oge ọ si n’Ijipt pụta. N’ihi ekworo na ebe nsọ nke Chineke dị n’obodo Jerusalem, obodo nke Chineke họọrọ itinye aha Ya, Jeroboam malitere iṅomi ebe nsọ ahụ, ọchụàjà na ọrụ ofufe ahụ e nyere iwu ka e mezuo naanị na Jerusalem. Ọrụ Jeroboam n’ịtọpụta usoro ofufe aghụghọ n’etiti ebo iri nke ugwu bụ myirịta kpọmkwem na nnupụisi Erọn na nwa-ehi ọlaedo ahụ, ya mere ọ na-enye ọzọ àmà, ọ bụghị naanị banyere iwu ụbọchị Sọnde na-abịa ngwa ngwa, kamakwa banyere nnupụisi nke 1863.

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

> Jeroboam wee kwuo n’obi ya, Ugbu a ka alaeze a ga-alaghachi n’ụlọ Devid: Ọ bụrụ na ndị a arịgoro ịga chụọ àjà n’ụlọ Jehova dị na Jerusalem, mgbe ahụ obi ndị a ga-atụgharịkwa laghachikwute nna ha ukwu, bụ Rehoboam eze Juda, ha ga-egbukwa m, laghachikwute Rehoboam eze Juda. Ya mere eze ahụ kpọrọ ndụmọdụ, mee ehi nwa ọlaedo abụọ, wee sị ha, O juru unu ije ịrịgo Jerusalem: lee chi gị nile, Izrel, ndị mere ka i si n’ala Ijipt pụta. O dobere otu n’Betel, nke ọzọ ka o tinyere na Dan. Ihe a wee bụrụ mmehie: n’ihi na ndị mmadụ gara ife n’ihu otu ahụ, ruo ọbụna na Dan. O mekwara ụlọ ebe dị elu dị iche iche, mee ndị nchụàjà site n’etiti ndị kasị ala n’ime ndị mmadụ, ndị na-abụghị ụmụ ndị Livaị. Jeroboam wee tọọ emume n’ọnwa nke asatọ, n’ụbọchị nke iri na ise nke ọnwa ahụ, dị ka emume ahụ dị na Juda, ọ chụkwasịrịkwa àjà n’elu ebe ịchụàjà. Otu a ka o mere na Betel, na-achụrụ ehi nwa ndị ahụ o mere àjà: o dokwasịrịkwa na Betel ndị nchụàjà nke ebe dị elu ndị ahụ o mere. Ya mere o chụkwasịrị àjà n’elu ebe ịchụàjà ahụ o mere na Betel n’ụbọchị nke iri na ise nke ọnwa nke asatọ, ọbụna n’ọnwa ahụ o chepụtara n’obi nke ya; o wee tọọ emume nye ụmụ Izrel: ọ chụkwasịrịkwa àjà n’elu ebe ịchụàjà ahụ, surekwa ihe nsure ọkụ na-esi ísì ụtọ. 1 Ndị Eze 12:26–33.

Jeroboam’s rebellion provides another line of truth to lay over the rebellion of Aaron, the rebellion of the Protestant horn in 1863, and the rebellion of the Republican horn at the soon-coming Sunday law, and in so doing it broadens the prophetic testimony. In the rebellion of Aaron’s golden calf, the Lord changed the ordained method of selecting the priesthood.

Nnupụisi Jeroboam na-enye ahịrị eziokwu ọzọ a ga-atọkwasị n’elu nnupụisi Erọn, nnupụisi mpi Protestant n’afọ 1863, na nnupụisi mpi Republican n’iwu ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya; ma n’ime ime nke a, ọ na-agbasawanye àmà amụma ahụ. N’ime nnupụisi nwa ehi ọlaedo Erọn, Onyenwe anyị gbanwere ụzọ e kenyere n’usoro maka ịhọpụta ndị nchụàjà.

Prior to the rebellion the firstborn of any tribe was to become part of the priesthood. But in Aaron’s golden calf rebellion, it was only the tribe of Levi that stood with Moses. For this reason God changed the ordained method of supplying men for the priesthood, and from that point on it was only the family of Levi that would make up the priesthood.

Tupu nnupụisi ahụ emee, a tụrụ ime ka ọkpara nke agbụrụ ọbụla bụrụ akụkụ nke nchụàjà. Ma n’oge nnupụisi nwa-ehi ọlaedo nke Eron, ọ bụ naanị agbụrụ Livaị ka guzoro n’akụkụ Mozis. N’ihi nke a, Chineke gbanwere ụzọ e hibere ehibe isi enye ndị ikom maka nchụàjà, ma site n’oge ahụ gaa n’ihu, ọ bụ naanị ezinụlọ Livaị ka ga-abụ ndị mejupụtara nchụàjà ahụ.

> And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. Exodus 32:25–28.

> Mgbe Mozis hụrụ na ndị ahụ gba ọtọ; (n’ihi na Eron emeela ka ha gba ọtọ ruo n’ihere ha n’etiti ndị iro ha:) Mozis wee guzo n’ọnụ ụzọ ama nke ụlọikwuu ahụ, sị, Ònye nọ n’akụkụ Onyenwe anyị? ka ọ bịakwute m. Ụmụ Livaị niile wee kpọkọta onwe ha bịakwute ya. O wee sị ha, Otú a ka Onyenwe Chineke nke Izrel kwuru, Ka onye ọ bụla kechie mma agha ya n’akụkụ ya, gaanụ banye ma pụta site n’ọnụ ụzọ ama ruo n’ọnụ ụzọ ama n’ụlọikwuu ahụ dum, gbuokwanụ onye ọ bụla nwanne ya nwoke, na onye ọ bụla enyi ya, na onye ọ bụla agbataobi ya. Ụmụ Livaị wee mee dịka okwu Mozis si dị: ndị mmadụ dara n’ụbọchị ahụ ihe dị ka puku mmadụ atọ. Ọpụpụ 32:25–28.

Jeroboam counterfeited the work God had accomplished in the rebellion of Aaron when God had raised up a new priesthood from the tribe of Levi, for Jeroboam “made priests of the lowest of the people, which were not of the sons of Levi.” The rebellion at the beginning of the kingdom of the northern ten tribes, parallels the rebellion of Aaron and the dancing fools. The rebellion took place after coming out of Egypt, in fulfillment of a prophecy that promised a kingdom would be established. In both cases a new priesthood was established, that was a change from the former order of selecting priests.

Jeroboam jịara n’ụzọ aghụghọ ṅomie ọrụ ahụ Chineke rụzuru n’ihe nnupụisi Eron, mgbe Chineke welitere ọkwa nchụàjà ọhụrụ sitere n’agbụrụ Livaị, n’ihi na Jeroboam “mere ndị nchụàjà site n’ime ndị kasị ala n’etiti ndị mmadụ, ndị na-esiteghị n’ụmụ Livaị.” Nnupụisi ahụ n’mmalite alaeze nke agbụrụ iri nke ugwu ahụ, na-adakọ na nnupụisi Eron na ndị nzuzu na-agba egwú. Nnupụisi ahụ mere mgbe ha si n’Ijipt pụta, n’ime mmezu nke amụma nke kwere nkwa na a ga-eguzobe alaeze. N’ihe abụọ ahụ, e guzobere ọkwa nchụàjà ọhụrụ, nke bụ mgbanwe site n’usoro mbụ e ji ahọpụta ndị nchụàjà.

Aaron’s golden calf rebellion was repeated, but it was doubled by Jeroboam, for he made two golden calves and placed them in two cities. The city of Dan, represents statecraft, for Dan means “to judge”, and the city of Bethel represents churchcraft, for Bethel means “the house of God”. The golden calves possessed the same symbolism as Aaron’s calf, but with the added witness of the union of Church and State as represented by the two cities. A calf was the highest form of pagan offering, and therefore represents a counterfeit offering of Christ. Gold is a symbol of Babylon, and the calf was an image of a beast. Just as Aaron ordained a false day of worship, Jeroboam also ordained a feast, and made sure the date for the feast did not agree with the time of the true worship in Jerusalem.

E megharịrị nnupụisi nwa-ehi ọla-edo nke Erọn, ma Jeroboam mere ka ọ bụrụ okpukpu abụọ, n’ihi na o mere ụmụ-ehi ọla-edo abụọ ma debe ha n’obodo abụọ. Obodo Dan na-anọchi anya aghụghọ ọchịchị, n’ihi na Dan pụtara “ikpe ikpe”; obodo Betel kwa na-anọchi anya aghụghọ ụka, n’ihi na Betel pụtara “ụlọ Chineke”. Ụmụ-ehi ọla-edo ahụ nwere otu nnọchianya ahụ nke nwa-ehi Erọn, ma e tinyekwara n’ime ya àmà nke njikọta Ụka na Ọchịchị dịka obodo abụọ ahụ si anọchi anya ya. Nwa-ehi bụ ụdị àjà ndị ọgọ mmụọ kachasị elu, ya mere ọ na-anọchi anya àjà adịgboroja nke Kraịst. Ọla-edo bụ ihe nnọchianya nke Babilọn, nwa-ehi ahụ kwa bụ onyinyo nke anụ ọhịa. Dịka Erọn hiwere ụbọchị ofufe ụgha, Jeroboam kwa hiwere oriri, ma hụkwa na ụbọchị e debere maka oriri ahụ adịghị emekọrịta na oge nke ezi ofufe dị na Jerusalem.

All the elements of the soon-coming Sunday law are represented in Jeroboam’s testimony of rebellion; the false sacrifice (calf), the false Christ (the altar), the image of the beast (combination of Church and State), false day of worship (Sunday) and a counterfeit priesthood.

A na-anọchi anya ihe niile mejupụtara iwu Sọnde na-abịa ngwa ngwa n’akaebe Jeroboam banyere nnupụisi; àjà ụgha (nwa ehi), Kraịst ụgha (ebe ịchụàjà), onyinyo nke anụ ọhịa ahụ (njikọta Chọọchị na Ọchịchị), ụbọchị ofufe ụgha (Sọnde) na ụkọchukwu ụgha.

The beginning of ancient Israel, the beginning of the ten northern tribes as a kingdom, and the beginning of Adventism all possess the same prophetic elements, and together they identify the prophetic elements of the soon-coming Sunday law. Ancient Israel had come out of the bondage of Egypt, Jeroboam came out of Egypt where he had fled to escape the persecution of Solomon, and Millerite Adventism had just come out of the bondage of the papacy.

Mmalite Izrel oge ochie, mmalite ebo iri nke ugwu dị ka alaeze, na mmalite Adventizim ha nile nwere otu ihe ndị amụma na-egosi, ma ọnụ ha na-akọwapụta ihe ndị amụma na-egosi gbasara iwu Ụka banyere Sọnde nke na-abịa n’oge na-adịghị anya. Izrel oge ochie esiwo n’ịbụ ohu n’Ijipt pụta, Jeroboam si n’Ijipt pụta ebe ọ gbara ọsọ ndụ iji gbanahụ mkpagbu Solomon, ma Adventizim nke ndị Millerite ka si n’ịbụ ohu nke ọchịchị ndị popu pụta.

The priesthood of Levi was established at Aaron’s rebellion, the counterfeit priesthood of the lowest of men was set up in Jeroboam’s testimony, and when the Lord entered into covenant with Millerite Adventism, according to Peter, the Millerites were “a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light.” The light the Millerites had been called unto was the light of Miller’s jewels represented upon Habakkuk’s two tables that had been typified in the history of Aaron’s rebellion by the two tables of the Ten Commandments. The darkness they were called out of was the Dark Ages of papal rule, that had been typified by the darkness of Egyptian bondage.

E guzobere nchụàjà nke Livaị n’oge nnupụisi Erọn, e guzobekwa nchụàjà adịgboroja nke ndị kasị ala n’ime mmadụ n’ihe-àmà Jeroboam, ma mgbe Onyenwe anyị banyere n’ọgbụgba-ndụ na Adventizim Millerait, dịka Pita siri kwuo, ndị Millerait bụ “ọgbọ a họọrọ, nchụàjà eze, mba dị nsọ, ndị pụrụ iche; ka unu wee gosi otuto nke Onye ahụ kpọrọ unu site n’ọchịchịrị bịa n’ìhè ya dị ebube.” Ìhè ahụ a kpọrọ ndị Millerait ka ha bịa n’ime ya bụ ìhè nke ọla Miller, nke e gosipụtara n’elu tebụl abụọ Habakuk, nke e ji tebụl abụọ nke Iwu Iri ahụ mee ihe nnọchianya ya n’akụkọ ihe mere eme nke nnupụisi Erọn. Ọchịchịrị ahụ a kpọrọ ha ka ha si na ya pụta bụ Oge Ọchịchịrị nke ọchịchị papal, nke e ji ọchịchịrị nke ịbụ ohu n’Ijipt mee ihe nnọchianya ya.

When Christ raised up the temple that had been trodden down by both paganism and papalism, He did so in forty-six years from 1798 to 1844. When he had erected the temple, then as the Messenger of the Covenant, He suddenly came to His temple on October 22, 1844, for He had erected the temple that had been trodden down and destroyed, and He also purified a priesthood that was represented by the tribe of Levi.

Mgbe Kraịst welitere ụlọ nsọ ahụ nke e zọworo ụkwụ n’okpuru ma site n’ekpere arụsị ma site n’ozizi na ọchịchị popu, O mere nke a n’ime afọ iri anọ na isii, site n’afọ 1798 ruo 1844. Mgbe O wuchara ụlọ nsọ ahụ, mgbe ahụ dịka Onye-Ozi nke Ọgbụgba-ndụ ahụ, Ọ bịara na mberede n’ụlọ nsọ Ya n’ụbọchị Ọktoba 22, 1844, n’ihi na O wulitela ụlọ nsọ ahụ nke e zọworo ụkwụ n’okpuru ma bibie, Ọ mekwara ka ndị nchụàjà ahụ dị ọcha, bụ ndị agbụrụ Livaị nọchiri anya ha.

> 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 3:2–4.

> Mà ònye ga-enwe ike idi n’ụbọchị ọbịbịa Ya? ònye ka ga-eguzokwa mgbe Ọ pụtara? n’ihi na Ọ dị ka ọkụ nke onye na-anụcha ọla, dịkwa ka ncha nke ndị na-asa ákwà: Ọ ga-anọdụkwa ala dịka onye na-anụcha ma na-eme ka ọlaọcha dị ọcha: Ọ ga-emekwa ka ụmụ Levi dị ọcha, sachapụkwa ha dịka ọlaedo na ọlaọcha, ka ha wee cheere Onyenwe anyị àjà n’ezi omume. Mgbe ahụ, àjà nke Juda na Jerusalem ga-atọ Onyenwe anyị ụtọ, dịka n’ụbọchị ndị oge ochie, na dịka n’afọ ndị gara aga. Malakaị 3:2–4.

On October 22, 1844 Christ suddenly came to His temple and entered into covenant with a people who were represented by the Levitical priesthood, yet by 1863, they had repeated the rebellion of Aaron, and the Millerite priesthood transitioned to the Laodicean priesthood, as represented by Jeroboam’s priesthood of the lowest of men, and Aaron’s dancing fools. Yet the testimony of Jeroboam’s rebellion has a larger testimony of the rebellion of 1863. When Jeroboam inaugurated his false system of worship a prophet from Jerusalem was sent to rebuke Jeroboam’s rebellion, as typified by Millerite Adventism being led to accept the Sabbath of the Ten Commandments as the day of rest.

N’ụbọchị Ọktoba 22, 1844, Kraịst bịara n’ụlọ nsọ Ya na mberede, wee banye n’ọgbụgba ndụ ya na otu ndị e ji ọkwa nchụàjà nke ndị Livaị nọchite anya ha; ma ka ọ na-erule 1863, ha emegharịrị nnupụisi Erọn, nchụàjà Millerite wee gbanwee bụrụ nchụàjà Laodisia, dịka e si nọchite ya anya n’ime nchụàjà Jeroboam nke ndị kasị ala n’etiti mmadụ, na ndị nzuzu Erọn na-agba egwú. Ma àmà nke nnupụisi Jeroboam nwere àmà ka ukwuu banyere nnupụisi nke 1863. Mgbe Jeroboam guzobere usoro ofufe ụgha ya, e zigara otu onye amụma si Jerusalem ka ọ baara nnupụisi Jeroboam mba, dịka e gosiri ya n’ụdị ya mgbe e duru Adventism Millerite ịnakwere Ụbọchị Izu Ike nke Iwu Iri ahụ dị ka ụbọchị ezumike.

When Adventism accepted the light of the third angel and the sanctuary they represented a rebuke to those Protestants that had rejected the increasing light of the unsealing that began at the time of the end in 1798. Just as ancient Israel had forgotten the Sabbath while in their Egyptian bondage, the church in the wilderness had forgotten the Sabbath by the time 1798 arrived. The increasing light of the judgment-hour message brought by the Millerites ultimately led to the sanctuary and the law of God.

Mgbe Adventism nabatara ìhè nke mmụọ-ozi nke atọ na ụlọ nsọ ahụ, ha nọchiri anya ịdọ aka ná ntị nye ndị Protestant ahụ ndị jụrụ ìhè na-abawanye nke mmeghe akara nke malitere n’oge ọgwụgwụ na 1798. Dị nnọọ ka Izrel oge ochie chefuru ụbọchị izu ike mgbe ha nọ n’ịbụ ohu ha n’Ijipt, otu a ka nzukọ ahụ nọ n’ọzara chefuru ụbọchị izu ike ahụ ruo mgbe 1798 bịarutere. Ìhè na-abawanye nke ozi oge ikpe ahụ nke ndị Millerite wetara n’ikpeazụ duru gaa n’ụlọ nsọ ahụ na iwu Chineke.

That light arrived on October 22, 1844, and represented a rebuke of false worship to those who had been called to come all the way out of the false doctrines of Catholicism. The worship of the sun is the mark of Catholicism’s authority over the churches who returned to her fold. That rebuke is represented at Jeroboam’s inauguration of his false system of worship.

Ìhè ahụ bịarutere n’ụbọchị Ọktoba 22, 1844, ma nọchite anya ịdọ aka ná ntị megide ofufe ụgha nye ndị a kpọrọ ka ha pụta kpamkpam n’ozizi ụgha nke Katọlik. Ofufe anyanwụ bụ akara nke ikike Katọlik n’elu ụka ndị laghachiri n’ogige ya. A na-anọchi anya ịdọ aka ná ntị ahụ n’oge Jeroboam malitere usoro ofufe ụgha ya.

> And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him.

> Jeroboam we kpere emume n’ọnwa nke asatọ, n’ụbọchị nke iri na ise nke ọnwa ahụ, dịka emume ahụ dị na Juda, o wee chụọ àjà n’elu ebe ịchụàjà. Otú a ka o mere na Betel, na-achụrụ ụmụ-ehi ndị ahụ o kpụrụ àjà; o dokwara ndị nchụàjà nke ebe dị elu ndị ahụ o mere n’ebe ahụ, ya bụ na Betel. Ya mere, n’ụbọchị nke iri na ise nke ọnwa nke asatọ, ọbụna n’ọnwa ahụ o chepụtara n’obi nke ya, o chụrụ àjà n’elu ebe ịchụàjà ahụ o mere na Betel; o kperekwa emume nye ụmụ Izrel; o wee chụọ àjà n’elu ebe ịchụàjà ahụ, kpọọkwa ihe nsure-ísì ọkụ. Ma lee, otu nwoke nke Chineke si Juda bịa na Betel site n’okwu nke Onyenweanyị; Jeroboam wee guzo n’akụkụ ebe ịchụàjà ahụ ka o kpọọ ihe nsure-ísì ọkụ. O wee tie mkpu megide ebe ịchụàjà ahụ site n’okwu nke Onyenweanyị, sị: O ebe ịchụàjà, ebe ịchụàjà, otu a ka Onyenweanyị kwuru: Lee, a ga-amụrụ ụlọ Devid nwa, Josaya bụ aha ya; n’elu gị ka ọ ga-achụ ndị nchụàjà nke ebe dị elu ndị a na-akpọ ihe nsure-ísì ọkụ n’elu gị àjà, a ga-akpọkwa ọkpụkpụ mmadụ ọkụ n’elu gị. O nyekwara ihe ịrịba ama n’otu ụbọchị ahụ, sị: Nke a bụ ihe ịrịba ama nke Onyenweanyị kwuru; lee, a ga-agbawa ebe ịchụàjà ahụ, ntụ nke dịkwa n’elu ya ga-awụsịkwa. O wee ruo, mgbe eze Jeroboam nụrụ okwu nwoke nke Chineke ahụ, onye tiri mkpu megide ebe ịchụàjà ahụ na Betel, na o setịrị aka ya site n’ebe ịchụàjà ahụ, sị: Jidenụ ya.

> And his hand, which he put forth against him, dried up, so that he could not pull it in again to him. The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 12:32–13:10.

> Aka ya, nke o setịrị megide ya, kpọrọ nkụ, nke mere na ọ pụghịkwa ịdọghachi ya azụ n’ahụ́ ya. Ebe-ichu-àjà ahụ kwa gbawara agbawa, ntụ ya wee wụsaa site n’ebe-ichu-àjà ahụ, dịka ihe-iriba-ama ahụ onye nke Chineke nyere site n’okwu nke Onyenwe anyị siri dị. Eze ahụ wee zaa sị nwoke nke Chineke ahụ, Biko, rịọ ugbu a n’ihu Onyenwe anyị bụ Chineke gị, kpeere m ekpere, ka aka m weghachikwute m ọzọ. Nwoke nke Chineke ahụ wee rịọ Onyenwe anyị arịrịọ, aka eze ahụ wee weghachikwute ya ọzọ, bụrụkwa dịka ọ dị na mbụ. Eze ahụ wee sị nwoke nke Chineke ahụ, Soro m lọta n’ụlọ, meekwa ka ike gị dịghachi ọhụrụ, m ga-enyekwa gị ụgwọ ọrụ. Ma nwoke nke Chineke ahụ sịrị eze ahụ, Ọ bụrụgodị na ị ga-enye m ọkara ụlọ gị, agaghị m eso gị bata, agaghịkwa m eri achịcha ma ọ bụ ṅụọ mmiri n’ebe a: n’ihi na otu a ka e nyere m iwu site n’okwu nke Onyenwe anyị, sị, Erila achịcha, aṅụla mmiri, alaghachikwala site n’otu ụzọ ahụ i siri bịa. Ya mere, o si n’ụzọ ọzọ laa, ọ laghachighịkwa n’ụzọ ahụ o si bịa na Betel. 1 Ndị Eze 12:32–13:10.

Along with the rebellion of the golden calves in the testimony of Aaron and Jeroboam, the actual inauguration of the false system of worship that Jeroboam ordained is included in his testimony. That inauguration represents the distinction between the worship that was to be carried out in Jerusalem, and Jeroboam’s counterfeit system. From 1798 through to 1844, the Lord brought his people out of the darkness of papal rule into the marvelous prophetic light represented by the three angels of Revelation fourteen. The Protestant churches rejected that light and in so doing became the daughters of Catholicism in 1844.

Ya na nnupụisi nke ụmụ ehi ọlaedo n’ime àmà Erọn na Jeroboam, a gụnyekwara mwepụta n’ọrụ n’ezie nke usoro ofufe ụgha nke Jeroboam hiwere n’ime àmà ya. Mwepụta ahụ n’ọrụ na-anọchi anya ọdịiche dị n’etiti ofufe ahụ e kwesiri ime na Jerusalem, na usoro aghụghọ Jeroboam. Site n’afọ 1798 ruo 1844, Onyenwe anyị kpọpụtara ndị ya n’ọchịchịrị nke ọchịchị popu banye n’ìhè amụma dị ebube nke ndị mmụọ ozi atọ nke Mkpughe isi iri na anọ na-anọchi anya ya. Ụka Protestant jụrụ ìhè ahụ, ma site n’ime nke a ha ghọrọ ụmụ nwanyị nke Katọlik n’afọ 1844.

Jeroboam’s worship typified the Catholic system of worship, and in his story the northern kingdom of Israel represents the false system of Catholicism that the Protestants of Millerite history chose to remain in. The symbol of that system is the worship of the sun.

Ofufe Jeroboam bụ ihe nnọchianya nke usoro ofufe Katọlik, ma n’akụkọ ya alaeze ugwu nke Izrel na-anọchi anya usoro ụgha nke Katọlik nke ndị Protestant nke akụkọ ihe mere eme Millerite họọrọ ịnọgide n’ime ya. Ihe nnọchianya nke usoro ahụ bụ ofufe anyanwụ.

The faithful and wise virgins that entered into the Most Holy Place on October 22, 1844, represented a rebuke to the Protestants who had just returned to the influence of Catholicism, and became the daughters of Rome. In the inauguration of Jeroboam’s counterfeit system of worship a prophet came from Judah and rebuked Jeroboam, thus typifying the faithful virgins who entered into the Most Holy Place and were led to recognize the law of God. The story of that prophet and his rebuke to Jeroboam is highly informative when considering the rebellion of 1863, yet the story needs to wait until an ending is placed along with a beginning.

Ụmụ agbọghọ-amaghị nwoke ndị ahụ kwesịrị ntụkwasị obi ma nwekwaa amamihe, bụ́ ndị banyere n’Ime Nsọ Kachasị Nsọ na Ọktoba 22, 1844, nọchiri anya ịba mba e baara ndị Protestant ndị ka lọghachiri n’okpuru mmetụta nke Katọlik, ma ghọọ ụmụ nwanyị Rom. N’oge mmalite usoro ofufe adịgboroja Jeroboam, otu onye amụma si na Juda bịara baa Jeroboam mba, si otu a bụrụ ihe nnọchianya nke ụmụ agbọghọ-amaghị nwoke ndị ahụ kwesịrị ntụkwasị obi bụ́ ndị banyere n’Ime Nsọ Kachasị Nsọ ma duru ha ka ha mata iwu Chineke. Akụkọ banyere onye amụma ahụ na ịba mba o baara Jeroboam bara nnukwu uru n’ịtụle nnupu isi nke 1863, ma otu ọ dị, akụkọ ahụ ga-echere ruo mgbe e tinyere njedebe ya ọnụ na mmalite ya.

The beginnings of ancient Israel, Jeroboam’s kingdom, and modern Israel all align and together they provide three witnesses of the end of the earth beast of Revelation thirteen, at the soon-coming Sunday law. The faithful of Millerite Adventism on October 22, 1844, became the true Protestant horn of the earth beast, and they did so in the history which began at the time of the end in 1798. 1798 was the beginning of the sixth kingdom of Bible prophecy, the United States, and the establishment of the true Protestant horn of Adventism in the United States. In that beginning history represents the ending history of the United States, for Jesus always illustrates the end of a thing with the beginning of a thing.

Mmalite nke Izrel oge ochie, alaeze Jeroboam, na Izrel nke oge a niile na-adakọ ọnụ, ma ọnụ ha na-enye ihe àmà atọ banyere ọgwụgwụ nke anụ ọhịa nke ụwa nke Mkpughe iri na atọ, n’iwu Sọnde nke na-abịa ngwa ngwa. Ndị kwesịrị ntụkwasị obi nke Adventizim Millerite n’ụbọchị Ọktoba 22, 1844, ghọrọ ezi mpi Protestant nke anụ ọhịa nke ụwa, ma ha mere nke a n’akụkọ ihe mere eme nke malitere n’oge ọgwụgwụ na 1798. Afọ 1798 bụ mmalite nke alaeze nke isii nke amụma Akwụkwọ Nsọ, ya bụ, United States, na ntọlite nke ezi mpi Protestant nke Adventizim na United States. N’akụkọ mmalite ahụ ka a na-anọchi anya akụkọ ọgwụgwụ nke United States, n’ihi na Jisọs na-eji mmalite nke ihe akọwa ọgwụgwụ nke ihe mgbe niile.

The three beginning witnesses of ancient, modern and Jeroboam’s Israel illustrate the end of the earth beast, but there is also another ending that needs to be put in place in advance of laying out the testimony of the prophet that came from Judah and rebuked Jeroboam. The ending history that needs to be included is the ending of the northern and southern kingdoms of Israel as represented by the prophet Ezekiel.

Ndịàmà mmalite atọ nke Izrel oge ochie, nke oge a, na nke Jeroboam na-egosi ọgwụgwụ nke anụ ọhịa nke ụwa, ma e nwekwara ọgwụgwụ ọzọ nke dị mkpa ka e debe ya n’ọnọdụ ya tupu e gosipụta àmà onye-amụma ahụ nke sitere na Juda, onye baara Jeroboam mba. Akụkọ ihe mere eme nke ọgwụgwụ nke dị mkpa ka etinye gụnyere ọgwụgwụ nke alaeze ugwu na alaeze ndịda nke Izrel dịka onye-amụma Ezikiel siri nọchite anya ya.

It should not be forgotten that what we are now illustrating is that the rebellion of 1863 is marked by the first abomination of Ezekiel chapter eight, which was the image of jealousy. Once we address the ending of the northern and southern kingdoms as represented by Ezekiel we will have more than enough evidence to uphold that the rebellion of 1863 was illustrated by Aaron and Jeroboam’s rebellion, and that it identifies the beginning of the first of four generations of Laodicean Adventism.

E kwesịghị ichefu na ihe anyị na-akọwa ugbu a bụ na e ji ihe arụ mbụ nke Ezikiel isi nke asatọ mara nnupụisi nke afọ 1863, nke bụ onyinyo ekworo ahụ. Ozugbo anyị lebara njedebe alaeze ugwu na alaeze ndịda anya, dịka Ezikiel si nọchite ha, anyị ga-enwe ihe akaebe karịrị akarị iji kwado na e gosiri nnupụisi nke afọ 1863 site na nnupụisi nke Erọn na Jeroboam, nakwa na ọ na-akọwapụta mmalite nke mbụ n’ime ọgbọ anọ nke Adventizim Laodisia.

We will continue this study in the next article.

Anyi ga-anọgide n’ọmụmụ a n’isiokwu na-esote.

> The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land:

> Okwu nke Onyenwe anyị bịakwutere m ọzọ, sị, Ọzọkwa, nwa nke mmadụ, were otu mkpara, dee n’elu ya, Maka Juda, na maka ụmụ Izrel ndị òtù ya: mgbe ahụ were mkpara ọzọ, dee n’elu ya, Maka Josef, mkpara Ifrem, na maka ụlọ Izrel niile ndị òtù ya: jikọta ha ọnụ, otu na nke ọzọ, ka ha bụrụ otu mkpara; ha ga-aghọkwa otu n’aka gị. Ma mgbe ụmụ nke ndị gị ga-agwa gị okwu, sị, Ị̀ gaghị egosi anyị ihe ndị a pụtara? Gwa ha, Otu a ka Onyenwe anyị Jehova kwuru; Lee, m ga-ewere mkpara Josef, nke dị n’aka Ifrem, na ebo Izrel ndị òtù ya, m ga-etinyekwa ha n’otu ya, ya bụ, ya na mkpara Juda, mee ha otu mkpara, ha ga-abụkwa otu n’aka m. Mkpara ndị ahụ ị na-ede n’elu ha ga-adịkwa n’aka gị n’ihu anya ha. Gwa ha kwa, Otu a ka Onyenwe anyị Jehova kwuru; Lee, m ga-ewere ụmụ Izrel site n’etiti mba ndị mba ọzọ ebe ha gara, m ga-achịkọtakwa ha n’akụkụ niile, kpọbatakwa ha n’ala nke ha:

> And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:15–28.

> M ga-eme ha otu mba n’ala ahụ n’elu ugwu ndị Izrel; otu eze ga-abụkwa eze ha niile: ha agaghịkwa abụ mba abụọ ọzọ, a gaghịkwa ekewa ha n’alaeze abụọ ọzọ ma ọlị: ha agaghịkwa emerụ onwe ha ọzọ site n’arụsị ha, ma ọ bụ site n’ihe arụ ha, ma ọ bụ site n’ihe ọjọọ ha ọ bụla: kama M ga-azọpụta ha n’ebe obibi ha niile, ebe ha mehieworo, M ga-emekwa ka ha dị ọcha: otu a ha ga-abụ ndị nke M, M ga-abụkwa Chineke ha. Devid, ohu M, ga-abụ eze ha; ha niile ga-enwekwa otu onye-ọzụzụ-azụ: ha ga-ejegharịkwa n’ikpé M, debe ụkpụrụ M, meekwa ha. Ha ga-ebikwa n’ala ahụ nke M nyere Jekọb, ohu M, ebe nna unu hà biri; ha ga-ebikwa n’ime ya, ha onwe ha, na ụmụ ha, na ụmụ ụmụ ha ruo mgbe ebighị ebi: Devid, ohu M, ga-abụkwa onye-isi ha ruo mgbe ebighị ebi. Ọzọkwa, M ga-eme ha ọgbụgba-ndụ nke udo; ọ ga-abụ ọgbụgba-ndụ ebighị ebi nye ha: M ga-edokwa ha, mee ka ha baa ụba, M ga-edobekwa ebe nsọ M n’etiti ha ruo mgbe ebighị ebi. Ụlọikwuu M ga-anọkwa n’etiti ha: ee, M ga-abụ Chineke ha, ha ga-abụkwa ndị nke M. Mba ndị ọzọ ga-amakwa na Mu onwem, Jehova, na-edo Izrel nsọ, mgbe ebe nsọ M ga-adị n’etiti ha ruo mgbe ebighị ebi. Ezikiel 37:15–28.

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