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# The Book of Daniel - Number Seventy

Akwụkwọ Daniel — Nọmba Iri Asaa

From Ancient Tables to Modern Responsibilities: Unveiling the Covenant Journey

Site n’Okpokoro Ochie ruo n’Ọrụ Dịịrị Anyị N’Ụbọchị Ndị a: Ikpughe Njem Ọgbụgba-ndụ ahụ

Author

Jeff Pippenger

Published

February 3, 2024

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When the Lord entered into covenant with ancient Israel, He provided two tables as the foundation and symbol of the covenant relationship. The two tables also identified the responsibility of ancient Israel to present a living testimony of the two tables to the world. When the Lord entered into covenant with modern Israel, He provided two tables as the foundation and symbol of the covenant relationship. The two tables also identified their responsibility to present a living testimony of all four tables to the world.

Mgbe Onyenwe anyị batara n’ọgbụgba-ndụ na Izrel oge ochie, O nyere mbadamba nkume abụọ dịka ntọala na akara nke mmekọrịta ọgbụgba-ndụ ahụ. Mbadamba nkume abụọ ahụ gosikwara ọrụ dịịrị Izrel oge ochie igosi ụwa àmà dị ndụ banyere mbadamba nkume abụọ ahụ. Mgbe Onyenwe anyị batara n’ọgbụgba-ndụ na Izrel nke oge a, O nyere mbadamba nkume abụọ dịka ntọala na akara nke mmekọrịta ọgbụgba-ndụ ahụ. Mbadamba nkume abụọ ahụ gosikwara ọrụ dịịrị ha igosi ụwa àmà dị ndụ banyere mbadamba nkume anọ ahụ niile.

The two tables were given to literal ancient Israel just after God delivered them out of the literal slavery of Egyptian bondage, and brought them through the disappointment of the Red Sea crossing. The period of time that literal ancient Israel was in bondage had been specifically identified in prophecy as four hundred and thirty years, and while in bondage literal ancient Israel forgot, and ceased to observe, the seventh-day Sabbath.

E nyere mbadamba nkume abụọ ahụ nye Izrel oge ochie n’ezie ozugbo Chineke napụtara ha n’ezie n’ịbụ ohu n’agbụ Egypt, ma duru ha gafee ndakpọ olileanya nke ịgafe Osimiri Uhie. Oge ahụ Izrel oge ochie n’ezie nọ n’agbụ ka e kọwara kpọmkwem n’amụma dị ka afọ narị anọ na iri atọ, ma mgbe ha nọ n’agbụ, Izrel oge ochie n’ezie chefuru, ma kwụsị idebe, ụbọchị izu ike nke ụbọchị nke asaa.

The two tables were given to spiritual modern Israel just after God delivered them out of the spiritual slavery of Catholic bondage, and brought them through the great disappointment of 1844. The period of time that spiritual modern Israel was in bondage had been specifically identified in prophecy as twelve hundred and sixty years, and while in bondage spiritual modern Israel forgot, and ceased to observe, the seventh-day Sabbath.

E nyere tebụl abụọ ahụ nye Izrel nke ime mmụọ nke oge a obere oge ka Chineke tọhapụrụ ha n’ọrịa ime mmụọ nke ịgba ohu n’okpukpe Katọlik, ma duzie ha gafee nnukwu ndakpọ olileanya nke 1844. E kpọmkwemara oge nke Izrel nke ime mmụọ nke oge a nọ n’ịgba ohu n’amụma dị ka otu puku afọ abụọ narị isii, ma mgbe ha nọ n’ịgba ohu ahụ, Izrel nke ime mmụọ nke oge a chefuru, ma kwụsị idebe, ụbọchị izu ike nke ụbọchị nke asaa.

In the very history when God provided the two tables to Moses to take to ancient Israel, his brother Aaron was making a golden image of a calf. The two tables of the Ten Commandments identify that God is a jealous God, and His jealousy is especially manifested against idolatry, and as Moses descended the mount, ancient Israel was dancing naked around a golden image that had been produced by the one who had been chosen as God’s spokesman.

N’ime akụkọ ahụ n’onwe ya mgbe Chineke nyere Mozis mbadamba nkume abụọ ahụ ka o buru ha nye Izrel oge ochie, nwanne ya Eron nọ na-akpụ oyiyi ọlaedo nke nwa ehi. Mbadamba nkume abụọ nke Iwu Iri ahụ na-egosi na Chineke bụ Chineke ekworo, a na-egosipụtakwa ekworo Ya ahụ karịsịa megide ikpere arụsị; ma ka Mozis si n’ugwu ahụ na-arịda, Izrel oge ochie nọ na-agba egwú n’ịgba ọtọ gburugburu oyiyi ọlaedo nke onye a họpụtara ka ọ bụrụ ọnụ na-ekwuru Chineke mepụtara.

> And Moses told Aaron all the words of the Lord who had sent him, and all the signs which he had commanded him. And Moses and Aaron went and gathered together all the elders of the children of Israel: And Aaron spake all the words which the Lord had spoken unto Moses, and did the signs in the sight of the people. Exodus 4:28–30.

> Mosis gwara Eron okwu niile nke Onyenwe anyị, onye zitere ya, na ihe ịrịba ama niile nke O nyere ya iwu ime. Mosis na Eron wee gaa kpọkọta ndị okenye niile nke ụmụ Izrel. Eron wee kwuo okwu niile nke Onyenwe anyị gwara Mosis, wee mee ihe ịrịba ama ndị ahụ n’ihu ndị mmadụ. Ọpụpụ 4:28–30.

The brother of the prophet who led ancient Israel during the covenant history when the two covenant tables were provided was the leader in the rebellion of the image of jealousy. The husband of the prophetess who led modern Israel during the covenant history when the two covenant tables were provided was the leader in the rebellion of 1863, and 1863 marks the first generation of Adventism as being represented as an image of jealousy being placed at the entry of the gate of the altar.

Nwanne nwoke nke onye-amụma ahụ duuru Izrel oge ochie n’ime akụkọ ihe mere eme nke ọgbụgba-ndụ ahụ mgbe e nyere mbadamba nkume abụọ nke ọgbụgba-ndụ ahụ, bụ onye ndu n’ime nnupụisi nke ihe oyiyi nke ekworo. Di nke nwanyị-amụma ahụ nke duuru Izrel nke oge a n’ime akụkọ ihe mere eme nke ọgbụgba-ndụ ahụ mgbe e nyere mbadamba nkume abụọ nke ọgbụgba-ndụ ahụ, bụ onye ndu n’ime nnupụisi nke 1863, ma 1863 na-akara ọgbọ mbụ nke Adventism dị ka ihe oyiyi nke ekworo a na-etinye n’ọnụ ụzọ nke ọnụ ụzọ ama ebe ịchụàjà dị.

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

> Mgbe ahụ, ọ sịrị m, Nwa nke mmadụ, bulie anya gị ugbu a n’ụzọ nke ugwu. Ya mere, ebuliri m anya m n’ụzọ nke ugwu, ma le, n’akụkụ ugwu n’ọnụ ụzọ ámá ebe ịchụàjà a nọ, e nwere onyinyo a nke ekworo n’ebe mbata. Ezekiel 8:5.

The “altar” is a symbol of Christ.

“Ebe-ichu-àjà” bụ ihe nnọchianya nke Kraịst.

> “We are in danger of mingling the sacred and the common. The holy fire from God is to be used in our efforts. The true altar is Christ; the true fire is the Holy Spirit. This is our inspiration. It is only as the Holy Spirit leads and guides a man that he is a safe counselor. If we turn aside from God and from His chosen ones to inquire at strange altars we shall be answered according to our works.” Selected Messages, book 3, 300.

> “Anyi nọ n’ihe ize ndụ nke ịgwakọta ihe dị nsọ na ihe nkịtị. Ọkụ dị nsọ nke sitere n’aka Chineke ka a ga-eji n’ọrụ mgbalị anyị. Ebe-ichụ-àjà nke eziokwu bụ Kraịst; ọkụ nke eziokwu bụ Mmụọ Nsọ. Nke a bụ mmụọ nsọpụrụ anyị. Ọ bụ naanị mgbe Mmụọ Nsọ na-edu ma na-akụziri mmadụ ụzọ ka ọ bụrụ onye ndụmọdụ a pụrụ ịtụkwasị obi. Ọ bụrụ na anyị esite n’ebe Chineke nọ na n’ebe ndị Ọ họpụtara nọ tụgharịa gaa jụọ ase n’ebe-ichụ-àjà ndị ọbịa, a ga-aza anyị dị ka ọrụ anyị si dị.” Selected Messages, book 3, 300.

The “gate” is the church.

“Ọnụ-ụzọ” ahụ bụ nzukọ.

> “To the humble, believing soul, the house of God on earth is the gate of heaven. The song of praise, the prayer, the words spoken by Christ’s representatives, are God’s appointed agencies to prepare a people for the church above, for that loftier worship into which there can enter nothing that defileth.” Testimonies, volume 5, 491.

> “Nye mkpụrụobi dị umeala n’obi, nke kwere ekwe, ụlọ Chineke n’elu ụwa bụ ọnụ ụzọ eluigwe. Abụ otuto, ekpere, na okwu ndị nnọchiteanya Kraịst na-ekwu, bụ ụzọ Chineke họpụtara iji kwadebe otu ndị mmadụ maka nzukọ eluigwe ahụ, maka ofufe ahụ kasị elu nke ọ dịghị ihe ọbụla na-emerụ emerụ pụrụ ịbanye n’ime ya.” Testimonies, volume 5, 491.

In 1863, Laodicean Adventism became a legally registered church and ceased to be a movement. They “entered” into church history at that point. In 1863, the church of Christ entered into a legal association with the government of the United States. In that year they also introduced a counterfeit chart to replace the two sacred tables of Habakkuk. As soon as the second table was prepared, in terms of prophetic history those typified by Aaron were preparing a counterfeit image.

N’afọ 1863, Adventism nke Laodisia ghọrọ ụka e debara n’iwu ma kwụsị ịbụ mmegharị. N’oge ahụ ka ha “batara” n’akụkọ ihe mere eme nke ụka. N’afọ 1863, ụka Kraịst banyere n’ọgbakọ iwu na ọchịchị nke United States of America. N’afọ ahụ kwa ka ha webatara eserese ụgha iji dochie tebụl nsọ abụọ nke Habakkuk. Ozugbo e kwadebere tebụl nke abụọ, n’ihe gbasara akụkọ ihe mere eme amụma, ndị ahụ e ji Erọn mee ihe nnọchianya ha nọ na-akwadebe onyinyo ụgha.

The second Commandment is the most specific warning against idolatry and the worship of images. It is also where God identifies His character as a jealous God. It is also there that He sets forth the principle that He reserves judgment upon the wicked unto the third and fourth generations. The Ten Commandments are a transcript of Christ’s character.

Iwu nke Abụọ bụ ịdọ aka ná ntị kacha doo anya megide ikpere arụsị na ife onyoonyo. Ọ bụkwa n’ebe ahụ ka Chineke ji akọwapụta agwa Ya dịka Chineke ekworo. Ọ bụkwa n’ebe ahụ ka O doro ụkpụrụ ahụ anya na Ọ na-edobe ikpe Ya megide ndị ajọ omume ruo n’ọgbọ nke atọ na nke anọ. Iwu Iri ahụ bụ nkọwa zuru ezu nke agwa Kraịst.

> “For the rejection of Christ, with the results that followed, they were responsible. A nation’s sin and a nation’s ruin were due to the religious leaders.

> “N’ihi ịjụ Kraịst, tinyere ihe ndị sochiri ya, ha bụ ndị kpatara ya. Mmehie nke mba na mbibi nke mba sitere n’aka ndị ndú okpukpe.”

> “In our day are not the same influences at work? Of the husbandmen of the Lord’s vineyard are not many following in the steps of the Jewish leaders? Are not religious teachers turning men away from the plain requirements of the word of God? Instead of educating them in obedience to God’s law, are they not educating them in transgression? From many of the pulpits of the churches the people are taught that the law of God is not binding upon them. Human traditions, ordinances, and customs are exalted. Pride and self-satisfaction because of the gifts of God are fostered, while the claims of God are ignored.

> “Ọ́ bụghị na n’ụbọchị anyị ka mmetụta ndị a ka na-arụ ọrụ? N’etiti ndị ọrụ ubi-vine nke Onyenwe anyị, ọ̀ bụghị na ọtụtụ na-agbaso nzọụkwụ ndị ndú ndị Juu? Ọ̀ bụghị na ndị nkụzi okpukpe na-eduhie mmadụ pụọ n’ihe doro anya Okwu Chineke na-achọ? Kama ịkụziri ha nrubeisi nye iwu Chineke, ọ̀ bụghị na ha na-akụziri ha mmehie iwu? Site n’ọtụtụ ikpo okwu nke ụka, a na-akụziri ndị mmadụ na iwu Chineke adịghị arụ ọrụ n’ahụ́ ha. A na-ebuli ọdịnala, ụkpụrụ, na omenala mmadụ elu. A na-akwalite mpako na afọ ojuju onwe onye n’ihi onyinye Chineke, ebe a na-eleghara ihe Chineke na-arịọ anya.”

> “In setting aside the law of God, men know not what they are doing. God’s law is the transcript of His character. It embodies the principles of His kingdom. He who refuses to accept these principles is placing himself outside the channel where God’s blessings flow.” Christ’s Object Lessons, 305.

> “N’ịtụfu iwu nke Chineke n’akụkụ, ndị mmadụ amaghị ihe ha na-eme. Iwu Chineke bụ nkọwa e dere ede nke agwa Ya. Ọ na-eburu n’ime ya ụkpụrụ nke alaeze Ya. Onye jụrụ ịnakwere ụkpụrụ ndị a na-etinye onwe ya n’èzí ọwa nke ngọzi Chineke na-asọpụta.” Christ’s Object Lessons, 305.

The character of Christ is His image, and it includes that He is a jealous God. God’s jealousy was manifested in Christ when He twice cleansed the temple. In the first temple cleansing the disciples who witnessed the work were then led to remember that the Scriptures referenced God’s jealousy.

Àgwà Kraịst bụ onyinyo Ya, ọ na-agụnyekwa na Ọ bụ Chineke ekworo. E gosipụtara ekworo Chineke n’ime Kraịst mgbe Ọ sachara ụlọ nsọ ugboro abụọ. N’oge mbụ a sachara ụlọ nsọ, e mechara duru ndị na-eso ụzọ Ya, ndị hụrụ ọrụ ahụ, icheta na Akwụkwọ Nsọ kwuru banyere ekworo Chineke.

> And the Jews’ Passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. John 2:13–17.

> Ememme Ngabiga nke ndị Juu adịworị nso, Jisọs wee rigoro Jerusalem, hụkwa n’ụlọ nsọ ndị na-ere ehi na atụrụ na nduru, na ndị na-agbanwe ego ka ha nọ ọdụ: Mgbe O mesịrị ụtarị site n’ụdọ nta, Ọ chụpụrụ ha niile n’ụlọ nsọ ahụ, tinyere atụrụ na ehi; Ọ wụfukwara ego ndị na-agbanwe ego, kwatukwa tebụl ha; Ọ sịrịkwa ndị na-ere nduru, Wepụnụ ihe ndị a n’ebe a; emelakwala ụlọ Nna m ụlọ ịzụ ahịa. Ndị na-eso ụzọ Ya wee cheta na e dere ya n’Akwụkwọ Nsọ, Anụrị nke ụlọ Gị eriwola m. Jọn 2:13–17.

In the Scriptures, both the Hebrew and the Greek the word “zealous” is also the word “jealous.” They are the same word. When Christ cleansed the temple, He was manifesting God’s jealousy, which is the attribute of God’s character that is identified in the second commandment, and it is especially manifested against idolatry. When Moses descended the mount with the two tables and understood what Aaron had done and what the people were doing, he broke the two tables. The two tables were the true image of jealously, for they were physical representations that identified God as a jealous God. When Moses broke the two tables, he was manifesting the very jealousy that is identified in the second commandment.

N’Ihe odide nsọ, ma n’asụsụ Hibru ma n’asụsụ Grik, okwu a sụgharịrị “na-ekwo ekworo” bụkwa otu okwu ahụ a sụgharịrị “anyaụfụ.” Ha bụ otu okwu ahụ. Mgbe Kraịst sachara ụlọ nsọ ahụ, Ọ nọ na-egosipụta anyaụfụ Chineke, nke bụ àgwà nke agwa Chineke a kpọrọ aha na iwu nke abụọ, a na-egosipụtakwa ya pụrụ iche megide ikpere arụsị. Mgbe Mozis si n’ugwu ahụ rịdata na mbadamba nkume abụọ ahụ ma ghọta ihe Eron mere na ihe ndị mmadụ ahụ na-eme, o tiwara mbadamba nkume abụọ ahụ. Mbadamba nkume abụọ ahụ bụ ezi oyiyi nke anyaụfụ ahụ, n’ihi na ha bụ nnọchite anya a na-ahụ anya nke na-egosi Chineke dịka Chineke na-enwe anyaụfụ. Mgbe Mozis tiwara mbadamba nkume abụọ ahụ, ọ nọ na-egosipụta anyaụfụ ahụ n’onwe ya nke a kpọrọ aha na iwu nke abụọ.

> And Moses turned, and went down from the mount, and the two tables of the testimony were in his hand: the tables were written on both their sides; on the one side and on the other were they written. And the tables were the work of God, and the writing was the writing of God, graven upon the tables. And when Joshua heard the noise of the people as they shouted, he said unto Moses, There is a noise of war in the camp. And he said, It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome: but the noise of them that sing do I hear. And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses’ anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount. Exodus 32:15–19.

> Mosis we chigharịrị, si n’ugwu ahụ rida, mbadamba nkume abụọ nke ihe-àmà ahụ dịkwa n’aka ya: e dere mbadamba nkume ndị ahụ n’akụkụ ha abụọ; e dere ha n’otu akụkụ na n’akụkụ nke ọzọ. Mbadamba nkume ndị ahụ bụ ọrụ Chineke, ederede ahụ kwa bụ ederede Chineke, a pịakwasịrị ya n’elu mbadamba nkume ndị ahụ. Ma mgbe Joshua nụrụ mkpọtụ nke ndị mmadụ ahụ ka ha nọ na-eti mkpu, ọ sịrị Mosis, E nwere ụda agha n’ogige ahụ. O wee sị, Ọ bụghị olu nke ndị na-eti mkpu mmeri, ọ bụghịkwa olu nke ndị na-ebe akwa n’ihi imeri emeri: kama ọ bụ ụda ndị na-abụ abụ ka m na-anụ. O wee ruo, ozugbo ọ bịarutere nso n’ogige ahụ, na ọ hụrụ nwa ehi ahụ, na ịgba egwú ahụ: iwe Mosis wee dị ọkụ nke ukwuu, o wee si n’aka ya tụfuo mbadamba nkume ndị ahụ, ma kụrisịa ha n’okpuru ugwu ahụ. Ọpụpụ 32:15–19.

The two tables were the testimony of God’s character. The character of God is the image that is to be formed in men through the righteousness of Christ. The two tables are the true image of jealousy, and Aaron had produced a counterfeit image of jealousy at the very time that the true image of jealousy was being delivered to ancient Israel. Those who have Christ formed within have His image, and the robe of His righteousness, yet Aaron’s celebrants were dancing naked, for they were Laodiceans. Laodiceans are “wretched, and miserable, and poor, and blind, and naked.”

Mbadamba nkume abụọ ahụ bụ àmà nke agwa Chineke. Agwa Chineke bụ onyinyo ahụ a ga-akpụ n’ime mmadụ site n’ezi omume nke Kraịst. Mbadamba abụọ ahụ bụ ezi onyinyo ekworo, ma Erọn arụpụtawo onyinyo ekworo ụgha n’oge ahụ kpọmkwem a na-enye ndị Izrel oge ochie ezi onyinyo ekworo ahụ. Ndị nwere Kraịst akpụpụtara n’ime ha nwere onyinyo Ya na uwe-nwuda nke ezi omume Ya, ma ndị na-eme ememme Erọn nọ na-agba egwú n’ịgba ọtọ, n’ihi na ha bụ ndị Laodisia. Ndị Laodisia bụ “ndị ahụhụ, na ndị ebere kwesịrị, na ndị ogbenye, na ndị ìsì, na ndị gba ọtọ.”

> And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies). Exodus 32:25.

> Mgbe Mozis hụrụ na ndị ahụ gba ọtọ; (n’ihi na Eron emeela ka ha gba ọtọ ruo n’ịbụ ihere n’etiti ndị iro ha). Ọpụpụ 32:25.

In 1856, seven years before the counterfeit chart was produced, both James and Ellen White identified that the movement had transitioned into the Laodicean condition. In 1863, Adventism was as spiritually “naked” as was ancient Israel literally “naked” as they danced around the counterfeit image of jealousy. The counterfeit that Aaron had made was an idol made of gold, but it was an image of a calf, which is a beast. It was an image of the beast, and also an image to the beast. The golden calf was an image of the beast, but it also had been dedicated to the gods that Aaron unrighteously declared had delivered Israel from Egyptian bondage.

N’afọ 1856, afọ asaa tupu e wepụta chaatị aghụghọ ahụ, ma James ma Ellen White kọwara na mmegharị ahụ agafewo n’ọnọdụ Laodisia. N’afọ 1863, ndị Adventist nọ n’ọnọdụ ime mmụọ nke ịbụ “ndị gba ọtọ,” dịka Izrel oge ochie siri bụrụ n’ezie “ndị gba ọtọ” ka ha na-agba egwu gburugburu ihe oyiyi aghụghọ nke ekworo. Aghụghọ ahụ Erọn mere bụ arụsị e jiri ọlaedo mee, ma ọ bụ ihe oyiyi nwa ehi, nke bụ anụ ọhịa. Ọ bụ ihe oyiyi nke anụ ọhịa ahụ, ọ bụkwa ihe oyiyi nye anụ ọhịa ahụ. Nwa ehi ọlaedo ahụ bụ ihe oyiyi nke anụ ọhịa ahụ, ma e nyekwara ya chi ndị ahụ Erọn kwupụtara n’enweghị ezi omume na ha bụ ndị tọhapụrụ Izrel n’ibu ohu Ijipt.

> And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord. And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play. Exodus 32:4–6.

> O we nata ya n’aka ha, wee kpụọ ya site n’ọrụ ihe a na-eji awa ihe, mgbe o mere ya nwa-ehi a wụrụ awụ; ha wee sị, Ndị a bụ chi gị, O Izrel, ndị kpọpụtara gị n’ala Ijipt. Mgbe Eron hụrụ ya, o wuru ebe-ichu-àjà n’ihu ya; Eron wee kpọsaa, sị, Echi bụ ememme nye Jehova. Ha wee bilie n’isi ụtụtụ echi ya, chụọ àjà-nsure-ọkụ, wetakwa àjà-udo; ndị mmadụ wee nọdụ ala iri ihe na ịṅụ ihe ọṅụṅụ, ha wee bilie igwu egwu. Ọpụpụ 32:4–6.

The golden calf was an image of a beast, but it was dedicated to false gods, and so it was also an image (offering) to the beast. The image was made of gold, which is the symbol of Babylon, and it was a calf, which is the highest form of offering in the sanctuary service. It was dedicated to the gods of Egypt. Mystery Babylon (for all the prophetic testimonies identify the end of the world) consists of a woman riding upon a beast. The beast the woman rides is the United Nations (ten kings), and is a symbol of the dragon, atheism and Egypt. The woman herself is a counterfeit of God’s true church. The golden calf that Aaron dedicated to the gods of Egypt typified the great whore of Revelation seventeen, who is Babylon (gold), riding upon a beast (Egypt) and a counterfeit church (calf).

Nwa-ehi ọlaedo ahụ bụ onyinyo nke anụ ọhịa, ma e doro ya nye chi ụgha, ya mere ọ bụkwa onyinyo (onyinye) nye anụ ọhịa ahụ. E ji ọlaedo mee onyinyo ahụ, nke bụ akara nke Babilọn, ma ọ bụ nwa-ehi, nke bụ ụdị onyinye kachasị elu n’ozi ụlọ nsọ. E doro ya nye chi nile nke Ijipt. Babilọn Omimi (n’ihi na àmà amụma nile na-akọwa njedebe nke ụwa) mejupụtara nwanyị nke nọkwasịrị n’elu anụ ọhịa. Anụ ọhịa ahụ nwanyị ahụ nọkwasịrị bụ Mba Ndị Jikọrọ Ọnụ (ndị eze iri), ma bụrụ akara nke dragọn, ekweghị na Chineke, na Ijipt. Nwanyị ahụ n’onwe ya bụ adịgboroja nke ezi nzukọ Chineke. Nwa-ehi ọlaedo ahụ Erọn doro nye chi nile nke Ijipt bụ ihe atụ nke nnukwu akwụna nke Mkpughe iri na asaa, onye bụ Babilọn (ọlaedo), nke nọkwasịrị n’elu anụ ọhịa (Ijipt) na ụka adịgboroja (nwa-ehi).

At the same time Aaron built an altar, which, as just defined, represents Christ, the true altar. He then instituted a counterfeit system of worship, for he proclaimed a feast to the Lord on the following day. Aaron’s golden calf was an image “of” and “to” the beast, and it was set up “before” a counterfeit Christ, and a day was set aside to celebrate his false system of worship.

N’otu oge ahụ kwa, Erọn wuru ebe ịchụàjà, nke, dịka e kọwaworo ya ugbu a, na-anọchi anya Kraịst, ezi ebe ịchụàjà ahụ. O wee guzobe usoro ofufe ụgha, n’ihi na o kpọsara emume nye Onyenwe anyị n’echi ya. Nwa ehi ọlaedo Erọn bụ onyinyo “nke” ma bụrụkwa “nye” anụ ọhịa ahụ, e dokwara ya “n’ihu” Kraịst ụgha, a kpụkwara otu ụbọchị iche iji mee emume usoro ofufe ụgha ya.

The United States is the power that sets up an image to the beast and then forces the world to follow its example. The United States has power to force that system of worship upon the world, and it does so in sight of the beast “before” it.

United States bụ ike ahụ nke na-ewulite onyinyo nye anụ ọhịa ahụ, ma mgbe ahụ na-amanye ụwa ka ọ soro ihe nlereanya ya. United States nwere ike ịmanye usoro ofufe ahụ n’elu ụwa, ọ na-emekwa nke a n’ihu anụ ọhịa ahụ, “n’ihu” ya.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. Revelation 13:11, 12.

> M wee hụ anụ ọhịa ọzọ ka ọ na-apụta n’ala; o nwekwara mpi abụọ dị ka nwa atụrụ, ọ na-ekwukwa okwu dị ka dragọn. Ọ na-ejikwa ike nile nke anụ ọhịa mbụ ahụ n’ihu ya, ma na-eme ka ụwa na ndị bi n’ime ya fee anụ ọhịa mbụ ahụ ofufe, onye e gwọrọ ọnya ọnwụ ya. Mkpughe 13:11, 12.

The man of sin, who is the papacy, is the sea beast of Revelation thirteen. When the United States speaks as a dragon, at the soon-coming Sunday law, it then begins to force the world to set up an image to the beast “before” it. The beast before the United States (the earth beast), is the papacy (the sea beast). The papacy is a counterfeit Christ, and Aaron had set up his golden image, before a counterfeit Christ, for Christ is the true altar. Aaron then instituted a false system of worship as represented by the proclamation of the feast day that was to take place on the next day. The United States also forces a false system of worship, and it is also associated with a counterfeit day of worship.

Nwoke mmehie ahụ, nke bụ ọkwa Pọpu, bụ anụ ọhịa nke si n’oké osimiri pụta nke Mkpughe iri na atọ. Mgbe United States kwuchara okwu dịka dragọn, n’iwu Ụka nke Sọnde na-abịa n’oge na-adịghị anya, ọ na-amalite mgbe ahụ ịmanye ụwa ka o guzobe onyinyo nye anụ ọhịa ahụ “n’ihu” ya. Anụ ọhịa ahụ nọ n’ihu United States (anụ ọhịa nke ụwa), bụ ọkwa Pọpu (anụ ọhịa nke osimiri). Ọkwa Pọpu bụ Kraịst ụgha, ma Erọn guzobere onyinyo ọlaedo ya n’ihu Kraịst ụgha, n’ihi na Kraịst bụ ezi ebe ịchụàjà. Erọn wee hiwe usoro ofufe ụgha dị ka e sere ya n’ọnụ n’ịkpọsa ụbọchị ememme ahụ nke ga-eme n’echi ya. United States kwa na-amanye usoro ofufe ụgha, ọ bụkwa ihe a na-ejikọta na ụbọchị ofufe ụgha.

When Moses descended the mount, the controversy was between the true and the false image of jealousy—the image of Christ or the image of Satan. The counterfeit consisted of a counterfeit Christ (the altar), a counterfeit experience (Laodicean), a counterfeit day of worship (“tomorrow is a feast of the Lord”). The rebellion of the golden calf represents the rebellion of the soon-coming Sunday law, but it also represents the rebellion of Laodicean Adventism in 1863.

Mgbe Moses si n’ugwu ahụ rịdata, esemokwu ahụ dị n’etiti ezi oyiyi ahụ na oyiyi ụgha nke ekworo—oyiyi nke Kraịst ma ọ bụ oyiyi nke Setan. Ngbanwe-ụgha ahụ mejupụtara Kraịst ụgha (ebe ịchụàjà), ahụmịhe ụgha (Laodisia), na ụbọchị ofufe ụgha (“echi bụ ememme nke Onyenwe anyị”). Nnupụisi nke nwa ehi ọlaedo ahụ na-anọchi anya nnupụisi nke iwu Sọnde na-abịa n’oge na-adịghị anya, ma ọ na-anọchikwa anya nnupụisi nke Adventizim nke Laodisia n’afọ 1863.

In 1863, a counterfeit table was introduced to cover up the jewels of Miller’s dream as represented upon Habakkuk’s two tables. Those two tables had been typified by the two tables Moses received on the mount. In 1863, a legal connection was made with the government of the United States, thus ending the Millerite movement and legally registering the Laodicean movement as the Seventh-day Adventist church. That relationship was represented by Aaron’s image to the beast, which prophetically is defined as the combination of Church and State, thus typifying the Millerites establishing a Church-State relationship in 1863, and also typifying the United States at the soon-coming Sunday law.

N’afọ 1863, e webatara tebụl adịgboroja iji kpuchie ọla ndị dị oké ọnụ ahịa nke nrọ Miller, dịka e sere ha n’elu tebụl abụọ Habakuk. Tebụl abụọ ahụ ka e jiri tebụl abụọ ahụ Mozis natara n’ugwu mee ihe nnọchianya ha. N’afọ 1863, e mere njikọ iwu na ọchịchị United States, si otú a kwụsị ije Millerite ahụ ma debanye ije Laodisia n’usoro iwu dịka ụka Seventh-day Adventist. A nọchiri anya mmekọrịta ahụ site n’onyinyo Eron nye anụ ọhịa ahụ, nke amụma kọwara dị ka njikọta nke Ụka na Ọchịchị; ya mere, nke a na-anọchi anya ndị Millerite na-eguzobe mmekọrịta Ụka-na-Ọchịchị n’afọ 1863, ma na-anọchikwa United States n’iwu Ụka nke Sọnde na-abịa n’oge na-adịghị anya.

Aaron’s naked dancing fools, representing the counterfeit experience of Laodicea, is just as the Millerite movement had become in 1856. The spiritual experience represented by Aaron’s dancing fools was contrasted with the experience of Moses, who was manifesting the jealousy of God’s character towards idolatry. A “dance” in prophecy is a symbol of deception, and Aaron’s dancing fools, also represented the deception that is brought about by the United States as it forces the world to “dance” to Nebuchadnezzar’s band, while the whore of Tyre sings her songs.

Ndị nzuzu Erọn na-agba egwu n’ọtọ, ndị na-anọchi anya ahụmahụ ụgha nke Laodisia, bụ nnọọ dịka mmegharị Millerite ghọrọ na 1856. A tụnyere ahụmahụ ime mmụọ nke ndị nzuzu Erọn na-agba egwu nọchiri anya ya na ahụmahụ Mozis, onye na-egosipụta ekworo nke agwa Chineke megide ikpere arụsị. “Egwu” n’amụma bụ akara nke aghụghọ, ma ndị nzuzu Erọn na-agba egwu nọchikwara anya aghụghọ nke United States na-ebute ka ọ na-amanye ụwa “ịgba egwu” n’olu ndị egwú Nebukadneza, mgbe akwụna Taịa na-abụ abụ ya.

In 1863, the Laodicean Millerite movement transitioned to the legally registered Laodicean Seventh-day Adventist church. As identified in previous articles, in 1863, Jericho was rebuilt, for Jericho is a symbol of the affluence of Laodicea and serves as a counterfeit of the city of Jerusalem. In 1863, the introduction of a counterfeit prophetic chart represented a repetition of the history of Aaron, the golden calf and the dancing fools. The history of the Red Sea deliverance has been repeatedly employed by Sister White to illustrate the history of early Adventism, and this application aligns perfectly with the history of Moses and Aaron in the controversy over the image of jealousy.

N’afọ 1863, mmegharị Millerite nke Laodisia gbanwere bụrụ chọọchị Seventh-day Adventist nke Laodisia edebanyere n’iwu. Dịka e gosiri n’edemede ndị gara aga, n’afọ 1863, e wurughachiri Jeriko, n’ihi na Jeriko bụ akara nke ụba Laodisia ma na-eje ozi dị ka ihe adịgboroja nke obodo Jerusalem. N’afọ 1863, iwebata chaatị amụma adịgboroja nọchiri anya mmegharịghachi nke akụkọ Eron, nwa-ehi ọlaedo ahụ, na ndị nzuzu na-agba egwú. Akụkọ nke mgbapụta n’Oké Osimiri Uhie ka Nwannaanyị White ji ugboro ugboro kọwaa akụkọ Adventism mbụ, ma itinye nke a n’ọrụ kwekọrọ nke ọma na akụkọ Mosis na Eron n’arụmụka banyere oyiyi nke ekworo.

In 1863, the first generation of Laodicean Adventism began as an image of jealousy was placed in the gate (church), which was before the altar (Christ). That first generation then “entered” into an escalating history of abominations.

N’afọ 1863, ọgbọ mbụ nke Adventism nke Laodisia malitere mgbe e tinyere oyiyi ekworo n’ọnụ ụzọ ámá (ụka), nke dị n’ihu ebe ịchụàjà (Kraịst). Ọgbọ mbụ ahụ wee “bata” n’akụkọ ihe mere eme nke ihe arụ ndị na-arịwanye elu.

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

> Mgbe ahụ ọ sịrị m, Nwa nke mmadụ, welie anya gị ugbu a n’ụzọ chere ihu n’ugwu. Ya mere, eweliri m anya m n’ụzọ chere ihu n’ugwu, ma le, n’akụkụ ugwu, n’ọnụ ụzọ ebe ịchụàjà, ka ihe oyiyi a nke ekworo dị n’ọnụ mbata. Ezekiel 8:5.

We will continue these considerations in the next article.

Anyị ga-aga n’ihu na ntụle ndị a n’isiokwu na-esote.

> “What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scriptures, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.

> “Gịnị bụ ọnọdụ anyị n’oge a dị egwu ma dị nsọ? Ewoo, nganga dị aṅaa ka na-achị n’ime nzukọ-nsọ, ụdị ihu abụọ dị aṅaa, ụdị aghụghọ dị aṅaa, ịhụnanya uwe na ịchọ mma, ihe efu na ntụrụndụ, na agụụ ịnọ n’elu! Mmehie ndị a niile emeela ka uche gbaa ọchịchịrị, nke mere na a ghọtaghị ihe ndị ebighị ebi. Anyị agaghị enyocha Akwụkwọ Nsọ ka anyị wee mara ebe anyị nọ n’akụkọ ihe mere eme nke ụwa a? Anyị agaghị aghọ ndị nwere nghọta banyere ọrụ a na-arụrịrị anyị n’oge a, na ọnọdụ anyị dịka ndị mmehie kwesịrị ịnọ n’ime ya mgbe ọrụ mkpuchi mmehie a na-aga n’ihu? Ọ bụrụ na anyị nwere nchegbu ọbụla banyere nzọpụta nke mkpụrụ obi anyị, anyị aghaghị ime mgbanwe doro anya. Anyị aghaghị iji ezi nchegharị chọọ Onyenwe anyị; anyị aghaghịkwa iji mmechuihu miri emi nke mkpụrụ obi kwupụta mmehie anyị, ka e wee hichapụ ha.”

> “We must no longer remain upon the enchanted ground. We are fast approaching the close of our probation. Let every soul inquire, How do I stand before God? We know not how soon our names may be taken into the lips of Christ, and our cases be finally decided. What, oh, what will these decisions be! Shall we be counted with the righteous, or shall we be numbered with the wicked?

> “Anyị agaghịzi anọgide n’ala a e mere ka ọ maa mma n’ụzọ aghụghọ. Anyị na-abịaru nso ngwa ngwa n’ọgwụgwụ oge nnwale anyị. Ka mkpụrụobi ọ bụla jụọ, Olee otú m si guzo n’ihu Chineke? Anyị amaghị oge dị nso a ga-eburu aha anyị n’ọnụ Kraịst, ma kpebie ikpe anyị n’ikpeazụ. Gịnị, ee, gịnị ka mkpebi ndị a ga-abụ? A ga-agụ anyị n’etiti ndị ezi omume, ka a ga-agụkwa anyị n’etiti ndị ajọ omume?”

> “Let the church arise, and repent of her backslidings before God. Let the watchmen awake, and give the trumpet a certain sound. It is a definite warning that we have to proclaim. God commands His servants, ‘Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). The attention of the people must be gained; unless this can be done, all effort is useless; though an angel from heaven should come down and speak to them, his words would do no more good than if he were speaking into the cold ear of death.

> “Ka nzukọ‐nsọ bilie, chegharịa site n’ịla azụ ya n’ihu Chineke. Ka ndị nche mụrụ anya, nye kwa opi ụda doro anya. Ọ bụ ịdọ aka ná ntị doro anya ka anyị ga-ekwusa. Chineke na-enye ndị ohu Ya iwu, ‘Tie mkpu n’olu dara ụda, echekwala onwe gị, welie olu gị elu dị ka opi, gosi ndị m mmehie ha, gosi kwa ụlọ Jekọb mmehie ha’ (Aịsaịa 58:1). A ghaghị inweta nlebara anya nke ndị mmadụ; ma ọ bụrụ na a pụghị ime nke a, mgbalị niile abaghị uru; ọbụna ma mmụọ ozi si n’eluigwe rịdata gwa ha okwu, okwu ya agaghị eme ha ihe ọma karịa ka a ga-asị na ọ na-agwa ntị oyi nke ọnwụ okwu.”

> “The church must arouse to action. The Spirit of God can never come in until she prepares the way. There should be earnest searching of heart. There should be united, persevering prayer, and through faith a claiming of the promises of God. There should be, not a clothing of the body with sackcloth, as in ancient times, but a deep humiliation of soul. We have not the first reason for self-congratulation and self-exaltation. We should humble ourselves under the mighty hand of God. He will appear to comfort and bless the true seekers.” Selected Messages, book 1, 125, 126.

> “Nzukọ Kraịst aghaghị ịkpọte n’ọrụ. Mmụọ nke Chineke apụghị mgbe ọ bụla ịbịa ma ọ bụrụhaala na ọ naghị akwadebe ụzọ. A ghaghị inwe nyocha obi siri ike. A ghaghị inwe ekpere jikọtara ọnụ, nke na-anọgidesi ike, ma site n’okwukwe ijide nkwa nile nke Chineke. A ghaghị inwe, ọ bụghị iyikwasị ahụ akwa mkpe, dịka n’oge ochie, kama ịdị umeala n’obi miri emi nke mkpụrụobi. Anyị enweghị ọbụna ihe mbụ ga-eme ka anyị too onwe anyị ma ọ bụ bulie onwe anyị elu. Anyị kwesịrị iweda onwe anyị n’okpuru aka dị ike nke Chineke. Ọ ga-apụta iji kasie ma gọzie ndị na-achọ Ya n’eziokwu.” Selected Messages, book 1, 125, 126.

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