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# The Book of Daniel - Number One-Hundred and Forty-Nine

Akwụkwọ Daniel — Nke Otu Narị na Iri Anọ na Itoolu

The Mystery of God Revealed: Uniting Divinity and Humanity

Ihe Omimi nke Chineke Ekpughere: Ịjikọta Ịdị Nsọ na Ịdị Mmadụ

Author

Jeff Pippenger

Published

March 21, 2024

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We have been considering the history represented in verse forty of Daniel chapter eleven. We are now addressing the internal line of history within the verse which represents the history of the Protestant horn of the earth beast. We are employing the joining of Ezekiel’s two sticks in chapter thirty-seven as the point of reference to identify the mystery of God, by Christ in joining His divinity with humanity when the third angel arrives. Line upon line, the message of the mystery of God that John identified as finishing during the sounding of the seventh trumpet, was specifically sent to Laodicea by the apostle Paul. Ezekiel, John and Paul’s testimony aligns with the same mystery of God that was represented in the message of Jones and Waggoner in 1888, which was the message to Laodicea.

Anyị atụlewo akụkọ ihe mere eme e nọchiri anya ya n’amaokwu nke iri anọ nke Daniel isi nke iri na otu. Ugbu a, anyị na-atụle ahịrị ime nke akụkọ ihe mere eme dị n’ime amaokwu ahụ nke na-anọchi anya akụkọ ihe mere eme nke mpi Protestant nke anụ ọhịa nke ụwa. Anyị na-eji ijikọta mkpara abụọ Ezikiel n’isi nke iri atọ na asaa dịka ebe ntụaka iji mata ihe omimi nke Chineke, site n’aka Kraịst n’ijikọta ịdị chi Ya na ọdịdị mmadụ mgbe mmụọ ozi nke atọ bịarutere. Ahịrị n’elu ahịrị, ozi nke ihe omimi nke Chineke nke Jọn kọwara dịka nke na-eru ọgwụgwụ n’oge opi nke asaa na-ada, e zigara ya kpọmkwem Laodisia site n’aka onyeozi Pọl. Àmà Ezikiel, Jọn, na Pọl kwekọrọ n’otu ihe omimi ahụ nke Chineke nke e nọchiri anya ya n’ozi Jones na Waggoner n’afọ 1888, nke bụ ozi e zigara Laodisia.

> For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.

> N’ihi na achọpụtara m ka unu mara oke ọgụ dị ukwuu m na-alụ n’ihi unu, na n’ihi ndị nọ na Leodisia, na n’ihi ọtụtụ mmadụ niile ndị na-ahụbeghị ihu m n’anụ ahụ; Ka e wee kasie obi ha ike, ebe a na-ejikọta ha ọnụ n’ịhụnanya, na ruo akụ niile nke ntụkwasị obi zuru oke nke nghọta, ka ha wee mata ihe omimi nke Chineke, na nke Nna, na nke Kraịst; Onye n’ime Ya ka e zoro akụ niile nke amamihe na nke ihe ọmụma. Ndị Kọlọsi 2:1–3.

The work of atonement, of joining the two sticks of divinity and humanity began when the third angel arrived, but Paul is addressing the final and perfect fulfillment of the joining of the two sticks which is the mystery of God. He therefore identifies the message as the message to Laodicea that first arrived in 1856, and then was repeated in 1888, and then found its perfect fulfillment on September 11, 2001. Paul identifies the temple in a twofold nature, when he presented the mystery of God, which was to be finished in the sounding of the seventh trumpet. He divides that mystery into a head and a body.

Ọrụ nke mkpuchi mmehie, nke ijikọta osisi abụọ ahụ nke ịdị-nsọ na nke mmadụ, malitere mgbe mmụọ ozi nke atọ bịarutere, ma Pọl na-ekwu banyere mmezu ikpeazụ na nke zuru oke nke ijikọta osisi abụọ ahụ, nke bụ ihe omimi nke Chineke. Ya mere, ọ na-akọwa ozi ahụ dị ka ozi e zigara Laodisia nke rutere mbụ n’afọ 1856, ma mesịa kwughachi ya n’afọ 1888, ma mesịa chọta mmezu ya zuru oke na Septemba 11, 2001. Pọl na-akọwa ụlọ nsọ ahụ n’ụdị abụọ, mgbe o gosipụtara ihe omimi nke Chineke, nke ga-emezu mgbe a na-akpọ opi nke asaa. Ọ na-ekewa ihe omimi ahụ n’isi na n’ahụ.

> And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. For it pleased the Father that in him should all fulness dwell; And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister; Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church: Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God. Colossians 1:18–25.

> Ọ bụkwa isi nke ahụ ahụ, ya bụ, nzukọ-ukwu: onye bụ mmalite, ọkpara sitere n’ọnwụ bilie; ka o wee bụrụ onye nwere ịdị elu mbụ n’ihe nile. N’ihi na ọ masịrị Nna ka izu-ezu nile biri n’ime ya; ma, ebe o sitere n’ọbara nke obe ya mee ka udo dị, site n’aka ya ime ka ihe nile dịghachi ná mma n’ebe onwe ya nọ; site n’aka ya, ka m na-ekwu, ma ha bụ ihe ndị dị n’elu ụwa, ma ọ bụ ihe ndị dị n’eluigwe. Unu kwa, ndị bụbu ndị e kewapụrụ iche, bụrụkwa ndị iro n’uche unu site n’omume ọjọọ, ma ugbu a, o mewo ka unu dịghachi ná mma N’ime ahụ nke anụ ahụ ya site n’ọnwụ, iji gosi unu n’ihu ya dịka ndị dị nsọ, ndị a na-apụghị ịta ụta, na ndị a na-apụghị ịba mba: Ọ bụrụ na unu anọgide n’okwukwe, ndị e mere ka ha guzosie ike ma kwụsie ike, ghara ikwe ka e si n’olileanya nke ozi-ọma, nke unu nụrụ, bugharịa unu, nke e kwusara ihe nile e kere eke nke dị n’okpuru eluigwe; nke mụ onwe m, Pọl, e mere onye ozi ya; Onye ugbu a na-aṅụrị ọṅụ n’ime ahụhụ m n’ihi unu, ma na-emejuo n’anụ ahụ m ihe fọdụrụ n’ime mkpagbu nile nke Kraịst n’ihi ahụ ya, bụ nzukọ-ukwu: nke e mere m onye ozi ya, dịka ndokwa Chineke si dị, nke e nyere m n’ihi unu, imezu okwu Chineke. Ndị Kọlọsi 1:18–25.

Christ is the head, which is to have preeminence in all things, and His church is the body. Together the head and the body represent the combination of divinity with humanity, and another important fact is also identified. The relation of the head and the body, is that the head is to have the preeminence over the body. With mankind, who were created in God’s image, the higher powers (the head), are to have rulership over the lower powers (the body.) Together they form one being, or in the terminology of the temple which John was to measure, they represent the holy place (humanity, the body), and the Most Holy Place (divinity, the head). How these two are joined together into “one stick”, or one body is the work of “at-One-ment.” Paul continues:

Kraịst bụ isi, nke ga-enwe oke mbụ n’ihe niile, ụka Ya bụkwa ahụ. N’otu, isi na ahụ na-anọchi anya njikọta nke ịdị-nsọ Chineke na mmadụ, a na-egosipụtakwa eziokwu ọzọ dị mkpa. Mmekọrịta dị n’etiti isi na ahụ bụ na isi ga-enwe oke mbụ n’elu ahụ. N’ihe banyere mmadụ, ndị e kere n’onyinyo Chineke, ikike ndị ka elu (isi) ga-achị ikike ndị ka ala (ahụ.) N’otu ha na-eme otu ịdị adị, ma ọ bụ, n’okwu ụlọ nsọ ahụ Jọn ga-atụ, ha na-anọchi anya Ebe Nsọ (mmadụ, ahụ), na Ebe Kachasị Nsọ (ịdị-nsọ Chineke, isi). Otu esi ejikọta ha abụọ ọnụ bụrụ “otu mkpanaka,” ma ọ bụ otu ahụ, bụ ọrụ nke “ịdị-n’otu.” Pọl gara n’ihu:

> Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus: Whereunto I also labour, striving according to his working, which worketh in me mightily. Colossians 1:25–29.

> Nke e mere m onye ozi ya, dị ka ndokwa Chineke si dị nke e nyere m n’ihi unu, imezu okwu Chineke; ya bụ, ihe omimi ahụ nke e zoro ezo site n’oge nile gara aga na site n’ọgbọ dị iche iche, ma ugbu a emeela ka o doo ndị nsọ ya anya: ndị ahụ ka Chineke chọrọ ime ka ha mara ihe bụ ịba ụba nke ebube nke ihe omimi a n’etiti ndị mba ọzọ; nke bụ Kraịst n’ime unu, olileanya nke ebube: Onye ahụ ka anyị na-ekwusa, na-adụ mmadụ nile ọdụ, na-akụzikwa mmadụ nile n’amamihe nile; ka anyị wee chepụta mmadụ nile ka ha bụrụ ndị zuru oke n’ime Kraịst Jizọs: n’ihi nke a ka m na-adọgbukwa onwe m n’ọrụ, na-agba mbọ dị ka ọrụ ya si arụ ọrụ n’ime m n’ike. Ndị Kọlọsi 1:25–29.

The perfection of the one hundred and forty-four thousand, which presents “every man perfect in Christ” is the “mystery of God,” which is the combination of divinity with humanity, or as Paul states it, is “Christ in” humanity “the hope of glory.” In the days of the sounding of the Seventh Trumpet that mystery is accomplished. When Ezekiel identifies that joining, he employs two sticks, one for the northern kingdom and one for the southern kingdom to identify the symbolic link, which represents the temple by the number “forty-six.” The stick of the symbolic link of “forty-six,” is to be joined with the symbolic link of “two hundred and twenty.”

Izuezu oke nke otu narị puku na iri anọ na anọ, nke na-egosi “mmadụ ọ bụla ka o zuo oke n’ime Kraịst,” bụ “ihe omimi nke Chineke,” nke bụ njikọ nke ịdị nsọ Chineke na ọdịdị mmadụ, ma ọ bụ, dịka Pọl siri kwuo ya, bụ “Kraịst n’ime” mmadụ, “olileanya nke ebube.” N’ụbọchị ịfụ Opì nke Asaa, a na-emezu ihe omimi ahụ. Mgbe Ezikiel na-akọwa njikọta ahụ, ọ na-eji mkpara abụọ, otu maka alaeze ugwu na otu maka alaeze ndịda, kọwaa njikọ ihe nnọchianya ahụ, nke na-anọchi anya ụlọ nsọ site n’ọnụọgụ “iri anọ na isii.” Mkpara nke njikọ ihe nnọchianya nke “iri anọ na isii,” ka a ga-ejikọta na njikọ ihe nnọchianya nke “narị abụọ na iri abụọ.”

Two hundred and twenty is the symbol of divinity combined with humanity. From the publishing of the King James Bible in 1611, unto the first presentation of Miller’s message in 1831 and thereafter the publishing of the message in 1833 in the Vermont Telegraph, is two hundred and twenty years. Miller’s message was the formalization of the increase of knowledge that was derived from the Bible, when the book of Daniel was unsealed in 1798. At the beginning date of 1611, there was a divine document published and at the ending date of 1831 there was a human publication based upon the divine truth that was unsealed in 1798.

Nari afọ abụọ na narị abụọ na iri abụọ bụ akara nke ịdị nsọ ejikọrọ na ọdịmma mmadụ. Site n’ịkpọpụta King James Bible n’afọ 1611 ruo n’ịnye mbụ nke ozi Miller n’afọ 1831, ma e mesịa mbipụta nke ozi ahụ n’afọ 1833 n’ime Vermont Telegraph, bụ afọ abụọ na narị abụọ na iri abụọ. Ozi Miller bụ nhazi nke ọma nke mmụba nke ihe ọmụma nke e si na Bible nweta, mgbe e meghere akwụkwọ Daniel n’afọ 1798. N’ụbọchị mmalite nke 1611, e bipụtara akwụkwọ sitere n’aka Chineke, ma n’ụbọchị njedebe nke 1831, e nwere mbipụta mmadụ dabere n’eziokwu nke Chineke nke e meghere n’afọ 1798.

Those three dates represent not only two hundred and twenty years, but also the structure of the Hebrew word “Truth”, which is created by combining the first, thirteenth and last letters of the Hebrew alphabet to create the word “Truth.” A divine publication at the beginning and a human publication at the ending, and 1798 represents an increase of knowledge which would manifest a class of wicked persons who rejected that knowledge, and thus represented the thirteenth letter, which is a symbol of rebellion. That link of two hundred and twenty years was established in the movement of the first angel, and the movement of the third angel provides a second witness.

Ụbọchị atọ ahụ na-anọchi anya ọ bụghị naanị afọ narị abụọ na iri abụọ, kama ha na-anọchikwa anya nhazi nke okwu Hibru ahụ bụ “Eziokwu,” nke e si n’ijikọta mkpụrụedemede mbụ, nke iri na atọ, na nke ikpeazụ nke mkpụrụedemede Hibru mepụta okwu ahụ bụ “Eziokwu.” Mbipụta nke Chukwu n’mbido na mbipụta nke mmadụ na njedebe, ma 1798 na-anọchi anya mmụba nke ọmụma nke ga-eme ka e gosipụta otu ndị ajọ omume ndị jụrụ ọmụma ahụ, ma si otú a na-anọchi anya mkpụrụedemede nke iri na atọ, nke bụ akara nke nnupụisi. Njikọ ahụ nke afọ narị abụọ na iri abụọ ka e hiwere n’ime mmegharị nke mmụọ ozi mbụ, mmegharị nke mmụọ ozi nke atọ na-enyekwa àmà nke abụọ.

In 1776, the divine document, the Declaration of Independence, was published and two hundred and twenty years later, in 1996, a human document The Time of the End magazine was published. The human document was derived from the increase of knowledge that was produced at the time of the end in 1989, which, as with 1798, produced a rebellion to the divine message represented by the Declaration of Independence. The increase of knowledge in 1996, identified the future for America as it loses the freedom and independence it had declared in 1776 at the soon coming Sunday law. This provides a second witness that the number two hundred and twenty represents the combination of divinity with humanity, and that second witness was set forth with the signature of “Truth,” and was represented by a first witness in the history of the first angel (the first), and the second witness in the history of the third angel (the last).

N’afọ 1776, e bipụtara akwụkwọ nsọ ahụ, bụ Nkwupụta nke Onwe onye n’Ihe gbasara Nnwere Onwe, ma afọ narị abụọ na iri abụọ ka e mesịrị, n’afọ 1996, e bipụtara akwụkwọ mmadụ, The Time of the End magazine. Akwụkwọ mmadụ ahụ sitere n’ịba ụba nke ọmụma e wepụtara n’oge ọgwụgwụ n’afọ 1989, nke, dịka ọ dịkwa n’afọ 1798, mụtara nnupụisi megide ozi nsọ nke Nkwupụta nke Onwe onye n’Ihe gbasara Nnwere Onwe nọchiri anya ya. Ịba ụba nke ọmụma ahụ n’afọ 1996 kọwara ọdịnihu America dị ka ọ na-efunahụ nnwere onwe na onwe onye ya nke o kwupụtara n’afọ 1776 n’iwu Ụka ga-abịa n’oge na-adịghị anya. Nke a na-enye àmà nke abụọ na ọnụọgụ narị abụọ na iri abụọ na-anọchi anya njikọta nke ịdị-nsọ na mmadụ, ma e gosipụtara àmà nke abụọ ahụ site na mbinye aka nke “Truth,” ma a nọchiri ya anya site n’àmà mbụ n’akụkọ ihe mere eme nke mmụọ ozi mbụ (nke mbụ), na àmà nke abụọ n’akụkọ ihe mere eme nke mmụọ ozi nke atọ (nke ikpeazụ).

1776 also marked the beginning of a period that preceded the actual beginning of the earth beast as the sixth kingdom of Bible prophecy. In that preparation period the signature of truth was once again identified by 1776, marking the beginning of the United States, and 1798 marking the beginning of the United States as the sixth kingdom of Bible prophecy. In the middle of that beginning and ending history, 1789 marked the center letter as thirteen colonies ratified the Constitution. Each of the three dates represent the “speaking” of the United States; with the Declaration of Independence in 1776, the Constitution in 1789, and the Alien and Sedition Acts in 1798. That history represents twenty-two years, which is a tithe or a tenth of two hundred and twenty, so it also represents a symbol of the combination of Divinity with humanity.

1776 kọwakwara mmalite nke oge bu ụzọ malite n’ezie nke anụ ọhịa nke ụwa dịka alaeze nke isii n’amụma Akwụkwọ Nsọ. N’oge nkwadebe ahụ, e mere ka a mata akara eziokwu ọzọ site na 1776, nke kpọrọ akara mmalite nke United States, ebe 1798 kpọrọ akara mmalite nke United States dịka alaeze nke isii n’amụma Akwụkwọ Nsọ. N’etiti akụkọ mmalite na njedebe ahụ, 1789 kpọrọ akara mkpụrụedemede etiti dịka ógbè iri na atọ kwadoro Iwu Nsọ ahụ. Ụbọchị atọ ndị a nke ọ bụla na-anọchi anya “ikwu okwu” nke United States; ya na Nkwupụta Nnwere Onwe na 1776, Iwu Nsọ na 1789, na Iwu Banyere Ndị Ọbịa na Iwu Mmegide na 1798. Akụkọ ihe mere eme ahụ na-anọchi anya afọ iri abụọ na abụọ, nke bụ otu ụzọ n’ụzọ iri, ma ọ bụ otu ụzọ n’ụzọ iri nke narị abụọ na iri abụọ, ya mere ọ na-anọchikwa anya akara nke njikọta Chi na mmadụ.

Its representation is of the history of the earth beast who is portrayed as beginning as a lamb (divinity), and ending as a dragon (humanity). 1776 begins with the Declaration of Independence marking divinity and the Alien and Sedition Acts represent humanity, and in those twenty-two years that preceded the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, the transition from the lamb to the dragon is typified.

Ihe nnọchianya ya bụ akụkọ ihe mere eme nke anụ ọhịa nke ụwa, nke a kọwara dị ka onye malitere dị ka nwa atụrụ (chi), ma kwụsị dị ka dragọn (mmadụ). Afọ 1776 malitere site na Nkwupụta nke Nnwere Onwe nke na-akara chi, ma Iwu Banyere Ndị Ọbịa na Iwu Banyere Nkwulu Ọchịchị na-anọchi anya mmadụ; n’ime afọ iri abụọ na abụọ ndị ahụ gara n’ihu tupu mmalite nke ọchịchị anụ ọhịa nke ụwa dị ka alaeze nke isii nke amụma Akwụkwọ Nsọ, a na-egosipụta mgbanwe ahụ sitere n’nwa atụrụ ruo na dragọn.

The beginning of the twenty-five hundred and twenty years of judgment against the southern kingdom of Judah, is connected with the beginning of the twenty-three hundred years of Daniel chapter eight, verse fourteen. The trampling down of the sanctuary and host in Judah began in 677 BC, and the twenty-three hundred year prophecy began two hundred and twenty years later in 457 BC. The stick of the southern kingdom of Judah is linked with the symbol of forty-six to the northern kingdom, and also linked to the twenty-three hundred years by the link of two-hundred and twenty.

Mbido nke afọ puku abụọ, narị ise na iri abụọ nke ikpe megide alaeze ndịda nke Juda, jikọtara ya na mmalite nke afọ puku abụọ na narị atọ nke Daniel isi nke asatọ, amaokwu nke iri na anọ. Ịzọ ụkwụ n’elu ebe nsọ na usuu ahụ na Juda malitere na 677 T.K., amụma nke afọ puku abụọ na narị atọ amalitekwara afọ narị abụọ na iri abụọ mgbe e mesịrị, na 457 T.K. Osisi nke alaeze ndịda nke Juda jikọtara ya na akara nke iri anọ na isii na alaeze ugwu, ma jikọtakwa ya na afọ puku abụọ na narị atọ site na njikọ nke narị abụọ na iri abụọ.

Paul claimed to be the minister of the dispensation of God, and then defined the dispensation he was a minister of as the mystery of God, which is Christ in you the hope of glory. He further addresses this truth when writing to Timothy.

Pọl kwuru na ya bụ onye nēje ozi nke nlekọta Chineke, ma mesịa kọwaa nlekọta ahụ nke ọ bụ onye nēje ozi ya dịka ihe-omimi nke Chineke, nke bụ Kraịst n’ime unu, olileanya nke ebube. Ọ gara n’ihu ikwu eziokwu a mgbe ọ na-edegara Timoti akwụkwọ.

> And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.

> N’ezie, n’enweghị mgbagha ọ bụla, ihe omimi nke nsọpụrụ Chineke dị ukwuu: E kpughere Chineke n’anụ ahụ, a gụrụ Ya dịka onye ezi omume n’ime Mmụọ, ndị mmụọ ozi hụrụ Ya, a kpọsara Ya n’etiti ndị mba ọzọ, e kwere na Ya n’ụwa, a nabatara Ya elu n’ebube. 1 Timoti 3:16.

Paul here says that the mystery of godliness is God manifest in the flesh. God is the Head, and the flesh is the body. The mystery of godliness is Christ in the believer, it is the joining of divinity with humanity. Paul also uses the metaphor of marriage as did Hosea.

Pọl ebe a na-ekwu na ihe omimi nke nsọpụrụ Chineke bụ Chineke egosipụtara n’anụ ahụ. Chineke bụ Isi, anụ ahụ bụkwa ahụ. Ihe omimi nke nsọpụrụ Chineke bụ Kraịst n’ime onye kwere ekwe, ọ bụ njikọ nke ịdị nsọ Chineke na ịdị mmadụ. Pọl na-ejikwa ihe atụ nke alụmdi na nwunye, dịka Hosiya jiri ya.

> For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Ephesians 5:30–32.

> N’ihi na anyị bụ akụkụ nke ahụ ya, nke anụ ahụ ya, na nke ọkpụkpụ ya. N’ihi nke a ka nwoke ga-ahapụ nna ya na nne ya, ọ ga-esokwa nwunye ya jikọọ, ha abụọ aghọọkwa otu anụ ahụ. Nke a bụ ihe omimi dị ukwuu: ma ana m ekwu banyere Kraịst na nzukọ-nsọ. Ndị Efesọs 5:30–32.

In chapter thirty-seven, when Ezekiel identifies the covenant of the last days, which is the renewed covenant with those identified as the one hundred and forty-four thousand, he provides an illustration of the joining of two sticks. Those two sticks, line upon line, include Hosea and Paul’s marriage metaphor. When they were joined together, they were to be no more two nations, but one nation, forever.

N’isi nke iri atọ na asaa, mgbe Ezikiel na-akọwa ọgbụgba-ndụ nke ụbọchị ikpeazụ, nke bụ ọgbụgba-ndụ e megharịrị ọhụrụ ya na ndị a kọwara dị ka puku narị na iri anọ na anọ ahụ, ọ na-enye ihe atụ banyere ijikọta mkpanaka abụọ. Mkpanaka abụọ ahụ, ahịrị n’elu ahịrị, gụnyere ihe atụ alụmdi na nwunye nke Hosea na Pọl. Mgbe ejikọtachara ha ọnụ, ha agaghị abụkwa mba abụọ ọzọ, kama otu mba, ruo mgbe ebighị ebi.

> 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. Ezekiel 37:22, 23.

> M ga-eme kwa ha otu mba n’ala ahụ n’elu ugwu nile nke Izrel; otu eze ga-abụkwa eze ha niile: ha agaghịkwa abụzi mba abụọ ọzọ, a gaghịkwa ekewa ha ọzọ n’alaeze abụọ ma ọlị: Ha agaghịkwa eji arụsị ha merụọ onwe ha ọzọ, ma ọ bụ jiri ihe arụ ha, ma ọ bụ mmehie ọ bụla ha meworo: kama M ga-azọpụta ha site n’ebe obibi ha niile, ebe ha mehiere, M ga-emekwa ka ha dị ọcha: otú a ka ha ga-abụ ndị nke M, M ga-abụkwa Chineke ha. Ezekiel 37:22, 23.

The joining together of Ezekiel identifies when they are no more divided, nor do they sin any longer, when they are cleansed, and when God is their only God, and they have only one king. On October 22, the Messenger of the Covenant suddenly came to the temple to “cleanse” His people. He came to receive a kingdom, whose people according to Peter were then to be a kingdom of priests and kings. On that date the bridegroom also came to the marriage, which is the mystery Paul and Hosea identify, which represents the combination of divinity with humanity. John identifies that the mystery, which Paul identifies as “Christ in you, the hope of glory,” would be finished in the days of the sounding of the seventh angel.

Njikọta ahụ nke Ezikiel na-akọwa na-egosi oge ha agaghịzị ekewa ọzọ, ma ọ bụkwa mee mmehie ọzọ, mgbe a sachara ha, na mgbe Chineke bụ naanị Chineke ha, ha nwekwara naanị otu eze. N’ụbọchị Ọktoba 22, Onye-Ozi nke Ọgbụgba-ndụ ahụ bịara n’ụlọ nsọ ahụ n’ụzọ mberede iji “sachapụ” ndị Ya. Ọ bịara ịnata alaeze, nke ndị ya, dịka Pita si kwuo, ga-abụzi alaeze nke ndị nchụàjà na ndị eze. N’ụbọchị ahụkwa, onye-alụ nwanyị bịara n’alụmdi na nwunye ahụ, nke bụ ihe omimi ahụ Pọl na Hosiya kọwara, nke na-anọchi anya njikọta nke ịdị Chineke na mmadụ. Jọn na-akọwa na ihe omimi ahụ, nke Pọl kpọrọ “Kraịst n’ime unu, olileanya nke ebube,” ga-emezu n’ụbọchị olu opi nke mmụọ ozi nke asaa.

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Ma n’ụbọchị olu nke mmụọ ozi nke asaa, mgbe ọ ga-amalite ịfụ opi, a ga-emecha ihe omimi nke Chineke, dịka O kwusara ndị ohu Ya, ndị amụma. Mkpughe 10:7.

The seventh angel is the third woe, which arrived on September 11, 2001. The seventh angel began to sound when the third angel arrived in the history of 1844, and onward, but the rebellion of 1863 prevented the work from being finished. The third angel arrived and the seventh trumpet began to sound again on September 11, 2001, and this time the “mystery of God” is to be “finished.” That “mystery” is the combination of divinity with humanity, which produces the one hundred and forty-four thousand, who then become God’s ensign and army. For this reason, chapter thirty-seven of Ezekiel, begins with Ezekiel being taken to a valley of dead dry bones. Those bones represent Laodicean Adventism on September 11, 2001, and for this reason Paul addresses his gospel of the mystery of God to the Laodiceans.

Mmụọ-ozi nke asaa bụ ahụhụ nke atọ, nke bịara n’ụbọchị Septemba 11, 2001. Mmụọ-ozi nke asaa malitere ịfụ opì mgbe mmụọ-ozi nke atọ bịara n’akụkọ ihe mere eme nke 1844, gaa n’ihu, ma nnupụisi nke 1863 gbochiri ka arụmọrụ ahụ gwụchaa. Mmụọ-ozi nke atọ bịara, opì nke asaa wee malite ịfụ ọzọ n’ụbọchị Septemba 11, 2001, ma n’oge a, a ga-eme ka “ihe omimi nke Chineke” “gwụchaa.” “Ihe omimi” ahụ bụ njikọta nke ịdị-nsọ chi na mmadụ, nke na-amịpụta otu narị puku iri anọ na anọ, ndị ahụ wee bụrụ ọkọlọtọ na ndị agha nke Chineke. N’ihi nke a, isi nke iri atọ na asaa nke Ezikiel na-amalite site n’ịkpọrọ Ezikiel gaa n’ndagwurugwu nke ọkpụkpụ akọrọ nwụrụ anwụ. Ọkpụkpụ ndị ahụ na-anọchi anya Adventizim Laodisia n’ụbọchị Septemba 11, 2001, ma n’ihi nke a ka Pọl ji gwa ndị Laodisia ozi ọma ya banyere ihe omimi nke Chineke.

> For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.

> N’ihi na ọ ga-adị m mma ka unu mata ụdị ọgụ ukwu m na-alụ n’ihi unu, na n’ihi ndị nọ na Laodisia, na n’ihi ọtụtụ ndị ọzọ niile ndị na-ahụbeghị ihu m n’anụ ahụ; Ka e wee kasie obi ha ike, ebe a kpara ha ọnụ n’ịhụnanya, ma ruo akụ niile nke izu oke nke ntụkwasị obi nke nghọta, ruo n’ịmata ihe omimi nke Chineke, na nke Nna, na nke Kraịst; Onye n’ime Ya ka e zoro akụ niile nke amamihe na ihe ọmụma. Ndị Kọlọsi 2:1–3.

This is also the description Sister White associates with the dead dry bones of Ezekiel.

Nke a bụkwa nkọwa Nwannaanyị White jikọtara na ọkpụkpụ ndị nwụrụ anwụ, akọrọ akọrọ nke Ezikiel.

> “But not only does this simile of the dry bones apply to the world, but also to those who have been blessed with great light; for they also are like the skeletons of the valley. They have the form of men, the framework of the body; but they have not spiritual life. But the parable does not leave the dry bones merely knit together into the forms of men; for it is not enough that there is symmetry of limb and feature. The breath of life must vivify the bodies, that they may stand upright, and spring into activity. These bones represent the house of Israel, the church of God, and the hope of the church is the vivifying influence of the Holy Spirit. The Lord must breathe upon the dry bones, that they may live.

> “Ma ọ bụghị naanị na atụ a nke ọkpụkpụ akọrọ na-emetụta ụwa, kama ọ na-emetụtakwa ndị a gọziri agọzi n’ìhè dị ukwuu; n’ihi na ha kwa dị ka ọkpụkpụ ndị dị n’ndagwurugwu. Ha nwere ọdịdị mmadụ, owuwu nke ahụ; ma ha enweghị ndụ nke mmụọ. Ma ilu ahụ ahapụghị naanị ka akpọkọta ọkpụkpụ akọrọ ahụ ọnụ n’ụdị mmadụ; n’ihi na o zughị ezu na e nwere nhata na ịdị n’usoro nke aka na ụkwụ na akụkụ ihu. Ume nke ndụ aghaghị ime ka ahụ ndị ahụ dị ndụ, ka ha wee guzo ọtọ, ma banye n’ọrụ. Ọkpụkpụ ndị a nọchiri anya ụlọ Izrel, ụka Chineke, olileanya nke ụka ahụkwa bụ mmetụta nke Mmụọ Nsọ nke na-enye ndụ. Onyenwe anyị aghaghị iku ume n’elu ọkpụkpụ akọrọ ahụ, ka ha wee dị ndụ.

> “The Spirit of God, with its vivifying power, must be in every human agent, that every spiritual muscle and sinew may be in exercise. Without the Holy Spirit, without the breath of God, there is torpidity of conscience, loss of spiritual life. Many who are without spiritual life have their names on the church records, but they are not written in the Lamb’s book of life. They may be joined to the church, but they are not united to the Lord. They may be diligent in the performance of a certain set of duties, and may be regarded as living men; but many are among those who have ‘a name that thou livest, and art dead.’

> “Mmụọ nke Chineke, n’ike Ya nke na-enye ndụ, aghaghị ịdị n’ime onye ọrụ mmadụ ọ bụla, ka akwara na njikọ akwara ime mmụọ ọ bụla wee bụrụ ndị a na-emegharị emegharị. Enweghị Mmụọ Nsọ, enweghị ume Chineke, e nwere nkụda mmụọ nke akọ na uche, na ọnwụ nke ndụ ime mmụọ. Ọtụtụ ndị na-enweghị ndụ ime mmụọ nwere aha ha n’akwụkwọ ndekọ nke ụka, ma e deghị ha n’Akwụkwọ nke Ndụ nke Nwa-atụrụ ahụ. Ha nwere ike isonyere ụka, ma ha ejikọtaghị onwe ha na Onyenwe anyị. Ha nwere ike ịdị uchu n’imezu otu usoro ọrụ ụfọdụ, a pụkwara ile ha anya dịka ndị dị ndụ; ma ọtụtụ nọ n’etiti ndị ahụ nwere ‘aha na ị dị ndụ, ma ị nwụrụ anwụ.’”

> “Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.

> “Ọ gwụla ma e nwee ezi mgbanwe nke mkpụrụobi n’ebe Chineke nọ; ọ gwụla ma ume ndụ dị mkpa nke Chineke mee ka mkpụrụobi ahụ dị ndụ n’ime ndụ mmụọ; ọ gwụla ma ndị na-ekwu na ha na-ekwupụta eziokwu bụrụ ndị ụkpụrụ a mụrụ n’eluigwe na-akwalite, a mụbeghị ha site n’ime mkpụrụ ahụ na-adịghị emebi emebi nke na-adị ndụ ma na-anọgide ruo mgbe ebighị ebi. Ọ gwụla ma ha atụkwasị obi n’ezi omume nke Kraịst dịka naanị nchebe ha; ọ gwụla ma ha ṅomie agwa Ya, rụọ ọrụ n’ime mmụọ Ya, ha gba ọtọ, ha eyighị uwe mwụda nke ezi omume Ya. A na-emekarị ka ndị nwụrụ anwụ gafee dị ka ndị dị ndụ; n’ihi na ndị na-arụpụta ihe ha na-akpọ nzọpụta dịka echiche nke aka ha si dị, enweghị Chineke na-arụ ọrụ n’ime ha ime ihe ọchịchọ na imezu ihe ezi ụtọ Ya si dị.”

> “This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.

> “Ndị a nọchiri anya nke ọma site na ndagwurugwu nke ọkpụkpụ akọrọ Ezikiel hụrụ n’ọhụụ.” Review and Herald, January 17, 1893.

The Laodicean message was first presented to Adventism in 1856, the very year the Lord opened up the advancing light of the “seven times” of Leviticus chapter twenty-six. The message of 1856, consisting of an internal message calling for repentance, and an external message of prophecy, was rejected in 1863. The Laodicean message of the mystery of “Christ in you, the hope of glory”, was repeated in 1888 by Elders Jones and Waggoner, and that message was also identified as the message to Laodicea by Sister White.

E gosiri ozi Laodisia n’ihu Adventizim na mbụ n’afọ 1856, n’otu afọ ahụ kpọmkwem Onyenweanyị meghere ìhè na-aga n’ihu nke “oge asaa” nke Levitikọs isi nke iri abụọ na isii. Ozi nke afọ 1856, nke mejupụtara ozi ime nke na-akpọ ka e chegharịa, na ozi amụma nke mpụga, ka a jụrụ n’afọ 1863. Ozi Laodisia banyere ihe omimi nke “Kraịst n’ime unu, olileanya nke ebube”, ka Ndị Okenye Jones na Waggoner kwughachiri n’afọ 1888, a kpọkwara ozi ahụ ozi e zigara Laodisia site n’aka Sister White.

Line upon line, Ezekiel chapter thirty-seven begins with Ezekiel being spiritually conveyed to September 11, 2001, where he is given a view of Laodicean Adventism, who are dead in sins and trespasses. He is told to give two distinct prophetic messages. The first produces a joining together, but the bodies are still dead. The second prophecy calls for the message of the “four winds” to breathe life into the bones. The message of the four winds is the sealing message of the one hundred and forty-four thousand which identifies four angels holding the four winds. Sister White identifies those four winds as an “angry horse”, seeking to break loose, for it is being restrained. The angry horse of Islam is seeking to break loose and bring death and destruction in its path, as it did on September 11, 2001, and it will be released again at the soon coming Sunday law.

N’ahịrị n’ahịrị, Isi nke iri atọ na asaa nke Ezekiel na-amalite site n’ịkpọga Ezekiel n’ụzọ ime mmụọ ruo Septemba 11, 2001, ebe e nyere ya echiche banyere Adventizim Laodisia, ndị nwụrụ anwụ n’ime mmehie na njehie. A gwara ya ka o nye ozi amụma abụọ pụrụ iche. Nke mbụ na-emepụta ijikọta ọnụ, ma ahụ ndị ahụ ka nwụrụ anwụ. Amụma nke abụọ na-akpọ ka ozi nke “ifufe anọ” kuo ndụ n’ime ọkpụkpụ ndị ahụ. Ozi nke ifufe anọ ahụ bụ ozi nke ịkara akara nke otu narị puku na iri anọ na anọ, nke na-akọwapụta ndị mmụọ ozi anọ na-ejide ifufe anọ ahụ. Nwanyị White na-akọwapụta ifufe anọ ahụ dị ka “ịnyịnya iwe ji”, nke na-achọ ịkwụsị onwe ya n’ike, n’ihi na a na-egbochi ya. Ịnyịnya iwe ji nke Islam na-achọ ịkwụsị onwe ya n’ike ma wetara ọnwụ na mbibi n’ụzọ ọ na-agafe, dịka o mere na Septemba 11, 2001, a ga-ahapụkwa ya ọzọ n’iwu ụbọchị Sọnde na-abịa n’oge na-adịghị anya.

That message brings the dead bodies into a unified army that is standing upon its feet. That unified army is brought to its feet in response to the message of the seventh angel, for in the days of the sounding of the seventh angel, the mystery of the one hundred and forty-four thousand’s marriage with Christ will be accomplished.

Ozi ahụ na-eweta ozu ndị ahụ n’ime otu agha ejikọrọ ọnụ nke guzo n’elu ụkwụ ya. A na-eme ka agha ahụ ejikọrọ ọnụ guzoro n’elu ụkwụ ya n’ịza ozi nke mmụọ ozi nke asaa, n’ihi na n’ụbọchị olu opi nke mmụọ ozi nke asaa, a ga-emezu ihe omimi nke alụmdi na nwunye nke puku mmadụ otu narị na iri anọ na anọ ahụ na Kraịst.

Then Ezekiel is shown the joining of two sticks that become one nation. Those two sticks are the northern kingdom of Israel, and the southern kingdom of Judah, which are joined together as one nation at the conclusion of their mutual scattering periods of twenty-five hundred and twenty years. Their mutual conclusion produces a spiritual temple, represented by the forty-six years at the beginning and at the ending of the mutual scattering times.

Mgbe ahụ, e gosiri Ezikiel njikọta nke mkpisi osisi abụọ nke ghọrọ otu mba. Mkpisi osisi abụọ ahụ bụ alaeze ugwu nke Izrel, na alaeze ndịda nke Juda, ndị a jikọtara ọnụ dịka otu mba na njedebe nke oge mgbasa ha nke ọnụ, nke dị afọ puku abụọ narị ise na iri abụọ. Njedebe ha nke ọnụ na-amịpụta ụlọ nsọ ime mmụọ, nke afọ iri anọ na isii nọchiri anya ya nʼmbido na na njedebe nke oge mgbasa ndị ahụ nke ọnụ.

We will continue this study in the next article.

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

> “‘And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper. 2 Chronicles 20:20.’

> “‘Ha we biliri n’isi ụtụtụ, pụọ gaa n’ọzara Tekoa: ma ka ha na-apụ, Jehoshafat guzoro sị, Nụrụ m, unu Juda, na unu ndị bi na Jerusalem; Kweerenụ na Onyenwe anyị Chineke unu, unu ga-eguzosikwa ike; kweerenụ ndị amụma ya, unu ga-enwekwa ọganihu. 2 Ihe E Mere 20:20.’”

> ““Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.’

> “Kwere n’Onyenwe anyị Chineke unu, ka e mee ka unu guzosie ike; kwerekwa n’amụma Ya, ka unu wee nwee ọganihu.”

> “Isaiah 8:20. ‘To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.’

> “Aịzaya 8:20. ‘N’iwu na n’ihe-àmà; ọ bụrụ na ha anaghị ekwu dịka okwu a si dị, ọ bụ n’ihi na ìhè adịghị n’ime ha.’”

> “Two texts are here set before God’s people: two conditions for success. The law spoken by Jehovah himself, and the spirit of prophecy, are the two sources of wisdom to guide His people in every experience. Deuteronomy 4:6. ‘This is your wisdom and your understanding in the sight of the nations, who shall say, Surely this great nation is a wise and understanding people.’

> “A na-edobe ederede abụọ n’ihu ndị nke Chineke n’ebe a: ọnọdụ abụọ maka ịga nke ọma. Iwu ahụ nke Jehova n’onwe ya kwuru, na mmụọ amụma, bụ isi mmalite amamihe abụọ iji duzie ndị Ya n’ime ahụmahụ ọ bụla. Deuteronomy 4:6. ‘Nke a bụ amamihe unu na nghọta unu n’anya mba dị iche iche, ndị ga-asị, N’ezie, nnukwu mba a bụ ndị amamihe na ndị nwere nghọta.’”

> “The law of God and the Spirit of Prophecy go hand in hand to guide and counsel the church, and whenever the church has recognized this by obeying His law, the spirit of prophecy has been sent to guide her in the way of truth.

> “Iwu Chineke na Mmụọ nke Amụma na-aga n’otu aka iji duzie ma dụọ nzukọ Kraịst ọdụ, ma mgbe ọ bụla nzukọ ahụ amatala nke a site n’irubere iwu Ya isi, e zitela mmụọ nke amụma ka o duzie ya n’ụzọ nke eziokwu.

> “Revelation 12:17. ‘And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’ This prophecy points out clearly that the remnant church will acknowledge God in His law and will have the prophetic gift. Obedience to the law of God, and the spirit of prophecy has always distinguished the true people of God, and the test is usually given on present manifestations.

> “Mkpughe 12:17. ‘Agwo ukwu ahụ wee were iwe megide nwanyị ahụ, wee gawa ibu agha megide ndị fọdụrụ n’ime mkpụrụ ya, ndị na-edebe iwu nile nke Chineke, ma nwee àmà nke Jisọs Kraịst.’ Amụma a na-egosi n’ụzọ doro anya na nzukọ ụka ndị fọdụrụ ga-ekweta Chineke n’iwu Ya, ma nwekwa onyinye amụma. Nrubeisi nye iwu Chineke, na mmụọ amụma, bụ ihe ndị na-ekewapụta ezi ndị Chineke mgbe niile, a na-enyekarịkwa ule ahụ n’ihe ngosi ndị dị ugbu a.”

> “In Jeremiah’s day the people had no question about the message of Moses, Elijah, or Elisha, but they did question and put aside the message sent of God to Jeremiah until its force and power was wasted and there was no remedy but for God to carry them away into captivity.

> “N’ụbọchị Jeremaya, ndị mmadụ enweghị ajụjụ ọbụla banyere ozi Mozis, Ịlaịja, ma ọ bụ Ịlaịsha, ma ha jụrụ ma wepụ n’akụkụ ozi nke Chineke zitere Jeremaya ruo mgbe ike na ịrụ ọrụ ya lara n’iyi, ma ọgwụgwọ ọ bụla adịkwaghị ma e wezụga ka Chineke bupụ ha n’agha mbula.”

> “Likewise in the days of Christ the people had learned that Jeremiah’s message was true, and they persuaded themselves to believe that if they had lived in the days of their fathers they would have accepted his message, but at the same time they were rejecting Christ’s message, of whom all the prophets had written.

> “N’otu aka ahụ kwa n’ụbọchị Kraịst, ndị mmadụ amụtala na ozi Jeremaịa bụ eziokwu, ha wee kwenye onwe ha ikwere na ọ bụrụ na ha biri n’ụbọchị nna nna ha, ha gaara anabata ozi ya; ma n’otu oge ahụ ka ha na-ajụ ozi Kraịst, onye amụma nile dere banyere ya.

> “As the third angel’s message arose in the world, which is to reveal the law of God to the church in its fullness and power, the prophetic gift was also immediately restored. This gift has acted a very prominent part in the development and carrying forward of this message.

> “Mgbe ozi nke mmụọ-ozi nke atọ bilitere n’ụwa, nke a ga-ekpughe iwu Chineke nye nzukọ n’uju na n’ike ya, e weghachikwara onyinye amụma ozugbo. Onyinye a arụwo ọrụ pụtara ìhè nke ukwuu n’ịzụlite na n’ịga n’ihu nke ozi a.

> “As differences of opinion have arisen in reference to interpretations of Scriptures and methods of labor, calculated to unsettle the faith of believers in the message and lead to disunion in the work, the spirit of prophecy has always thrown light on the situation. It has always brought union of thought and harmony of action to the body of believers. In every crisis that has arisen in the development of the message and the growth of the work, those who have stood firmly by the law of God and the light of the Spirit of prophecy have triumphed and the work has prospered in their hands.” Loma Linda Messages, 34.

> “Dịka ọdịiche echiche bilitere n’ihe gbasara nkọwa nke Akwụkwọ Nsọ na usoro ọrụ, ndị e ji mee ka okwukwe nke ndị kwere n’ozi ahụ maa jijiji ma duru ha n’ịdị n’otu dara ada n’ọrụ ahụ, mmụọ amụma anọgidewo na-enye ìhè n’ọnọdụ ahụ. Ọ na-ewetakwa ịdị n’otu n’echiche na nkwekọ n’omume n’etiti òtù ndị kwere ekwe. N’oge nsogbu ọ bụla bilitere n’ime mmepe nke ozi ahụ na uto nke ọrụ ahụ, ndị guzoro nke ọma n’akụkụ iwu Chineke na ìhè nke Mmụọ nke amụma emeriela, ọrụ ahụkwa enweela ọganihu n’aka ha.” Loma Linda Messages, 34.

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