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# The Book of Daniel - Number Four

Akwụkwọ Daniel - Nọmba Anọ

The Plummet

Arọ Ọtọ Mmiri

Author

Jeff Pippenger

Published

November 27, 2023

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We are addressing the “seven times” of Leviticus twenty-six as represented in the book of Daniel. We are doing so because one of the prophetic characteristics of the “seven times,” is that it represents the “stumbling stone” that the builders rejected. I am defining the stone of stumbling that is represented in the Scriptures as a truth that can be seen, but isn’t. For those that see it, it is precious, but for those that don’t see it, it is not only what they stumble over, but it is the stone that grinds them to powder.

Anyị na-ekwu maka “oge asaa” nke Levitikọs iri abụọ na isii dịka e si nọchite ya n’akwụkwọ Daniel. Anyị na-eme nke a n’ihi na otu n’ime njirimara amụma nke “oge asaa” ahụ bụ na ọ na-anọchi anya “nkume ịsụ ngọngọ” ahụ ndị na-ewu ụlọ jụrụ. Ana m akọwa nkume ịsụ ngọngọ ahụ nke a nọchiri anya ya n’Akwụkwọ Nsọ dịka eziokwu a pụrụ ịhụ, ma a naghị ahụ ya. Nye ndị na-ahụ ya, ọ dị oké ọnụ ahịa; ma nye ndị na-adịghị ahụ ya, ọ bụghị naanị ihe ha na-asụ ngọngọ n’elu ya, kama ọ bụ nkume ahụ na-egweri ha bụrụ ntụ.

When Christ presented the stone that the builders rejected, He identified that the corner stone would become the “head” of the corner. The message of the rejected stone in the Scriptures always has to do with God passing by a former covenant people, while at the same time God is entering into covenant with a people who had not formerly been the people of God.

Mgbe Kraịst wepụtara nkume ahụ ndị na-ewu ụlọ jụrụ, Ọ kọwara na nkume nkuku ahụ ga-abụ “isi” nkuku. Ozi banyere nkume a jụrụ n’Akwụkwọ Nsọ na-enwe mgbe niile ihe gbasara Chineke ịgafe ndị nke ọgbụgba ndụ mbụ, ebe n’otu oge ahụ Chineke na-abanye n’ọgbụgba ndụ ya na ndị na-abụbeghị ndị nke Chineke na mbụ.

> Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. Matthew 21:42–44.

> Jisọs sịrị ha, Ọ̀ bụ na unu agụbeghị mgbe ọ bụla n’Akwụkwọ Nsọ, Nkume ahụ ndị na-ewu ụlọ jụrụ, otu ahụ ka e mere isi nkuku: nke a bụ ọrụ Onyenwe anyị, ọ dịkwa ịtụnanya n’anya anyị? Ya mere asị m unu, a ga-anapụ unu alaeze Chineke, nye ya mba nke na-amị mkpụrụ ya. Onye ọ bụla nke ga-ada n’elu nkume a ka a ga-akụri: ma onye ọ bụla nke ọ ga-adakwasị, ọ ga-egwe ya ka ọ bụrụ ntụ. Matiu 21:42–44.

The first “time prophecy” that William Miller was led to by the holy angels, was the “seven times” of Leviticus twenty-six. Laodicean Adventism started the process of tearing down the foundational truths which the Lord assembled through the ministry of Miller by rejecting the very first of Miller’s discoveries. Of course, any prophetic illustration of a sacred foundation is an illustration of Christ, who is “The Stone”, so the rejection of the “seven times” in 1863, identifies not only the beginning of the process of rejecting the foundational truths, it represents a rejection of Christ. As with Christ’s testimony of the rejected stone, Peter also identifies that one of the prophecies connected with the foundation stone is that it would ultimately become “the head of the corner”.

Amụma “oge” mbụ nke ndị mmụọ ozi dị nsọ duuru William Miller n’ime ya, bụ “oge asaa” nke Levitikọs iri abụọ na isii. Adventizim Laodisia malitere usoro ịkwatu eziokwu ndị ntọala ahụ nke Onyenwe anyị chịkọtara site n’ozi Miller site n’ịjụ kpọmkwem nchọpụta mbụ Miller mere. N’ezie, ihe atụ amụma ọ bụla nke ntọala dị nsọ bụ ihe atụ nke Kraịst, onye bụ “Nkume ahụ”, ya mere, ịjụ “oge asaa” ahụ n’afọ 1863 anaghị egosi naanị mmalite nke usoro ịjụ eziokwu ndị ntọala ahụ, kama ọ na-anọchikwa anya ịjụ Kraịst. Dị ka ọ dịkwa na akaebe Kraịst banyere nkume ahụ a jụrụ ajụ, Pita kwa na-egosi na otu n’ime amụma ndị metụtara nkume ntọala ahụ bụ na n’ikpeazụ ọ ga-aghọ “isi nkuku”.

> Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are 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: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:6–8.

> N’ihi ya, e dekwara ya n’Akwụkwọ Nsọ, Lee, ana m atọ ntọala nkume nkuku bụ isi na Zayọn, nke a họpụtara, nke dị oké ọnụ ahịa; onye ọbụla nke kwere na ya agaghị eme ihere. Ya mere, n’ebe unu nọ bụ́ ndị kwere ekwe, ọ bụ ihe dị oké ọnụ ahịa: ma n’ebe ndị na-enupụ isi nọ, nkume ahụ ndị na-ewu ụlọ jụrụ, otu nkume ahụ ka e mere isi nkuku, Nakwa nkume nke ịsụ ngọngọ, na oke nkume nke mmejọ, ọbụna nye ndị na-asụ ngọngọ n’okwu ahụ, ebe ha na-enupụ isi: nke a kwa bụ ihe e kenyere ha. Ma unu bụ agbụrụ a họpụtara, ndị nchụàjà eze, mba dị nsọ, ndị nke ya pụrụ iche; ka unu wee kwusaa otuto nke Onye ahụ kpọrọ unu site n’ọchịchịrị bịa n’ìhè ya dị ebube: Unu ndị n’oge gara aga na-abụghị ndị mmadụ, ma ugbu a bụrụ ndị nke Chineke: unu ndị na-anabatabeghị ebere, ma ugbu a anabatala ebere. 1 Pita 2:6–8.

The foundation stone in the beginning of Adventism, becomes the head of the corner. Isaiah is in agreement with Christ and Peter, and Isaiah uses the foundation stone to represent a covenant people who are being passed by for a new covenant people. In his testimony he represents a class that has made a covenant with death, and who have received a lie. The lie they receive, is the lie that Paul identifies as bringing strong delusion upon those that make a covenant with death, because they did not receive the love of the truth.

Nkume ntọala ahụ n’mmalite nke Adventism ghọrọ isi nkuku. Aịzaya kwekọrọ n’otú Kraịst na Pita si kwuo, Aịzayakwa na-eji nkume ntọala ahụ nọchie anya ndị mmadụ nke ọgbụgba ndụ, bụ́ ndị a na-agafere agafe ka e nwee ndị mmadụ ọhụrụ nke ọgbụgba ndụ ọhụrụ. N’akaebe ya, ọ na-anọchi anya otu ìgwè nke meworo ọgbụgba ndụ na ọnwụ, ndị natakwara ụgha. Ụgha ahụ ha natara bụ ụgha ahụ Pọl kọwara dị ka nke na-ewetara aghụghọ siri ike n’elu ndị na-eme ọgbụgba ndụ na ọnwụ, n’ihi na ha anataghị ịhụnanya nke eziokwu.

> Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:14–18.

> Ya mere, nụọnụ okwu nke Onyenwe anyị, unu ndị ikom nlelị, ndị na-achị ndị a nọ na Jerusalem. N’ihi na unu ekwuwo, Anyị emewo ọgbụgba-ndụ na ọnwụ, anyị na ala mmụọ enwewo nkwekọrịta; mgbe ihe otiti na-eruju ókè ga-agafe, ọ gaghị abịakwute anyị: n’ihi na anyị emewo ụgha ka ọ bụrụ ebe mgbaba anyị, n’okpuru aghụghọ ka anyị zoro onwe anyị: Ya mere otu a ka Onyenwe anyị Chineke kwuru, Lee, ana m edobe na Zayọn nkume dịka ntọala, nkume a nwalere anwale, nkume nkuku dị oké ọnụ ahịa, ntọala siri ike: onye kweere agaghị eme ọsọ ọsọ. Ọzọkwa, m ga-etinye ikpe n’ahịrị, na ezi omume n’ibu-odo; akụ mmiri igwe ga-ekpochapụ ebe mgbaba nke ụgha, mmiri ga-ejuju ebe nzuzo ahụ. A ga-emekwa ka ọgbụgba-ndụ unu na ọnwụ bụrụ ihe a kagburu, nkwekọrịta unu na ala mmụọ agaghị eguzosi ike; mgbe ihe otiti na-eruju ókè ga-agafe, mgbe ahụ a ga-azọpịa unu site na ya. Aịzaya 28:14–18.

The “seven times” has been hidden under falsehoods, and when God passes by His former covenant people and enters into covenant with the one hundred and forty-four thousand, the stone that was formerly the rejected corner stone will ascend to be the “head” of the corner. For those that understand this truth, it is precious, and for those that don’t, the stone that becomes the head of the corner, not only crushes them, but it metaphorically becomes their headstone.

E zoro eziwo “asaa” e zoro n’okpuru ụgha dị iche iche, ma mgbe Chineke gafere ndị bụbu ndị nke ọgbụgba-ndụ Ya ma banye n’ọgbụgba-ndụ ya na puku mmadụ narị otu na iri anọ na anọ, nkume ahụ nke bụbu nkume nkuku a jụrụ ajụ ga-arịgo bụrụ “isi” nkuku ahụ. N’ebe ndị na-aghọta eziokwu a nọ, ọ dị oké ọnụ ahịa, ma n’ebe ndị na-adịghị aghọta ya nọ, nkume ahụ nke ghọrọ isi nkuku, ọ bụghị nanị na ọ na-egwepịa ha, kama n’ụzọ ihe atụ ọ na-aghọkwa nkume-ili ha.

In the book of Daniel, in chapter eight and verse nineteen, we find the “last end” of the indignation, thus identifying that there must also be a “first end” of the indignation. The period of time from 677 BC, until October 22, 1844 represents the period of time that the sanctuary (and host) would be tread down. But the papacy was to prosper until the indignation was accomplished, according to Daniel chapter eleven, and verse thirty-six. If the end of the indignation of chapter eight, represents the end of a period of time, then the end of the indignation of chapter eleven, also represents the end of a period of time. This is what the Bible clearly teaches, though this truth has been covered up with lies by those who have made a covenant with death.

N’akwụkwọ Daniel, n’isi nke asatọ na amaokwu nke iri na itoolu, anyị hụrụ “ngwụcha ikpeazụ” nke iwe ahụ, si otu a na-egosi na a ga-enwekwa “ngwụcha mbụ” nke iwe ahụ. Oge sitere na 677 T.K. ruo Ọktoba 22, 1844 na-anọchi anya oge ahụ ebe a ga-azọpịa ebe nsọ ahụ (na usuu ndị agha ahụ). Ma papasi ahụ ga-aga n’ihu ịga nke ọma ruo mgbe e mezuru iwe ahụ, dịka Daniel isi nke iri na otu, amaokwu nke iri atọ na isii si kwuo. Ọ bụrụ na ngwụcha nke iwe ahụ n’isi nke asatọ na-anọchi anya ngwụcha nke otu oge, mgbe ahụ ngwụcha nke iwe ahụ n’isi nke iri na otu na-anọchikwa anya ngwụcha nke otu oge. Nke a bụ ihe Baịbụl na-akụzi n’ụzọ doro anya, ọ bụ ezie na ejiri ụgha kpuchie eziokwu a site n’aka ndị ahụ bụ ndị ha na ọnwụ gbara ndụ.

The end of both indignations represent the end of an identical period of time, for both were a fulfillment of the same curse of twenty-five hundred and twenty years of scattering, captivity and slavery. The northern kingdom first suffered the scattering, captivity and slavery of the “seven times,” when in 723 BC, the king of Assyria took them captive. The southern kingdom suffered the same fate in 677 BC. Jeremiah confirms this fact.

Ọgwụgwụ nke iwe abụọ ahụ na-anọchi anya ọgwụgwụ nke otu oge kpọmkwem, n’ihi na ha abụọ bụ mmezu nke otu ọbụbụ ọnụ ahụ nke afọ puku abụọ narị ise na iri abụọ nke ichụsasị, ndọta n’agha, na ịbụ ohu. Alaeze ugwu bụ nke mbụ tara ahụhụ nke ichụsasị, ndọta n’agha, na ịbụ ohu nke “oge asaa,” mgbe, n’afọ 723 T.K., eze Asiria dọtara ha n’agha. Alaeze ndịda tara otu akara aka ahụ n’afọ 677 T.K. Jeremaya na-akwado eziokwu a.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Jeremiah 50:17.

> Izrel bụ atụrụ a chụsasịrị achụsa; ọdụm achụpụwo ya: eze Asiria eburu ụzọ riepụ ya; ma n’ikpeazụ Nebukadneza eze Babilọn agbajiela ọkpụkpụ ya niile. Jeremiah 50:17.

Jeremiah is identifying a progressive judgment. The Assyrians remove the northern kingdom in 723 BC, then they take Manasseh to Babylon, their capital city, in 677 BC. Then Nebuchadnezzar takes Jehoiakim, thus marking the beginning of the seventy years of captivity in 606 BC. Then Nebuchadnezzar takes Zedekiah and destroys Jerusalem in 586 BC.

Jeremaịa na-akọwa ikpe na-aga n’ihu n’usoro. Ndị Asiria wepụrụ alaeze ugwu ahụ n’afọ 723 BC, mgbe ahụ ha kpọgara Manase na Babilọn, isi obodo ha, n’afọ 677 BC. Mgbe ahụ Nebukadneza kpọọrọ Jehoiakim, si otú a kaa mmalite nke afọ iri asaa nke ndọrọ n’agha n’afọ 606 BC. Mgbe ahụ Nebukadneza kpọọrọ Zedekaịa ma bibie Jerusalem n’afọ 586 BC.

The southern kingdom had been warned that they would suffer the same fate as the northern kingdom if they continued in their rebellion. The judgment of the northern kingdom would be accomplished upon the southern kingdom, and the symbol of that judgment was a line that was to be stretched over Judah. In Isaiah’s testimony, it was simply the “line,” but in the following passage, the “line” is the “line of Samaria.”

A dọọla alaeze ndịda aka ná ntị na ha ga-ata otu akara aka ahụ alaeze ugwu tara ma ọ bụrụ na ha anọgide n’nnupụisi ha. A ga-emezu ikpe e kpebiri megide alaeze ugwu n’ahụ alaeze ndịda, ihe nnọchianya nke ikpe ahụ bụkwa eriri a ga-agbatị n’elu Juda. N’ịgba-ama nke Aịsaịa, ọ bụ naanị “eriri” ahụ; ma n’amaokwu na-esonụ, “eriri” ahụ bụ “eriri Sameria.”

> Therefore thus saith the Lord God of Israel, Behold, I am bringing such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle. And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down. And I will forsake the remnant of mine inheritance, and deliver them into the hand of their enemies; and they shall become a prey and a spoil to all their enemies; Because they have done that which was evil in my sight, and have provoked me to anger, since the day their fathers came forth out of Egypt, even unto this day. 2 Kings 21:12–15.

> N’ihi ya, otu a ka Onye-nwe anyị Chineke nke Izrel kwuru, Lee, ana m eweta ihe ọjọ́ dị otu a n’elu Jerusalem na Juda, nke na onye ọbụla nụrụ ya, ntị ya abụọ ga-ada ụda. M ga-agbatịkwa n’elu Jerusalem eriri atụ nke Sameria, na ihe nkwụ ọtọ nke ụlọ Ehab; m ga-ehichapụ Jerusalem dịka mmadụ na-ehichapụ efere, na-ehichapụ ya ma tụgharịa ya n’ihu ala. M ga-ahapụkwa ndị fọdụrụ n’ihe nketa m, ma nyefee ha n’aka ndị iro ha; ha ga-abụkwa ihe a na-apụnara apụnara na ihe a na-akwakọrọ nye ndị iro ha niile; n’ihi na ha emeela ihe jọrọ njọ n’anya m, ma kpasuo m iwe, site n’ụbọchị nna ha hà siri n’Ijipt pụta ruo taa. 2 Ndị Eze 21:12–15.

There are two prophetic expressions in the verses just cited that must be considered. The first is the tingling of the ears, and the other is the plummet. In these verses the line of Samaria is also identified as the plummet of the house of Ahab. The line and the plummet are instruments of judgment, which are used in the building process. In the verses, they identify that the same judgment that was carried out against the northern kingdom, represented as Samaria and the house of Ahab, would be brought upon Judah and Jerusalem. When the warning was set forth, the northern kingdom of Israel had already been invaded, conquered, destroyed and taken into slavery. The message of God’s judgment produces the tingling of the ears of those that hear the warning. Both the plummet and the tingling of the ears are found three times each in the Scriptures. In each case, they represent God’s indignation against His own people.

E nwere okwu amụma abụọ n’amaokwu ndị e kpọtụrụ aha ugbu a nke a ga-atụle. Nke mbụ bụ ịma jijiji nke ntị, nke ọzọkwa bụ ihe ntunye. N’amaokwu ndị a, a makwaara eriri Sameria dịka ihe ntunye nke ụlọ Ehab. Eriri na ihe ntunye bụ ngwaọrụ ikpe, ndị a na-eji n’usoro iwu ụlọ. N’amaokwu ndị ahụ, ha na-egosi na otu ikpe ahụ e mezuru megide alaeze ugwu ahụ, nke e ji Sameria na ụlọ Ehab nọchite anya ya, ka a ga-eweta n’elu Juda na Jerusalem. Mgbe e nyere ịdọ aka ná ntị ahụ, alaeze ugwu nke Israel ebubalarị, emeriworị ya, ebibiworị ya, a kpọrọkwa ya n’ịbụ ohu. Ozi nke ikpe Chineke na-eme ka ntị ndị na-anụ ịdọ aka ná ntị ahụ maa jijiji. A hụrụ ma ihe ntunye ma ịma jijiji nke ntị ugboro atọ nke ọ bụla n’Akwụkwọ Nsọ. N’ọnọdụ ọ bụla, ha na-anọchite anya iwe Chineke megide ndị nke Ya.

> And the Lord came, and stood, and called as at other times, Samuel, Samuel. Then Samuel answered, Speak; for thy servant heareth. And the Lord said to Samuel, Behold, I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle. In that day I will perform against Eli all things which I have spoken concerning his house: when I begin, I will also make an end. 1 Samuel 3:10–12.

> Onyenwe anyị wee bia, guzo, kpọọkwa dịka n’oge ndị ọzọ, “Samel, Samel.” Mgbe ahụ Samel zara, “Kwuo; n’ihi na ohu gị na-anụ.” Onyenwe anyị wee sị Samel, “Lee, aga m eme ihe n’Izrel nke ga-eme ka ntị onye ọbụla nụrụ ya maa jijiji. N’ụbọchị ahụ aga m emezu megide Ilaị ihe niile m kwuru banyere ụlọ ya: mgbe m malitere, aga m emechakwu ya.” 1 Samuel 3:10–12.

The overthrow of Eli’s house is the prophecy that would make both ears tingle in anyone who heard it. The tingling of the ears, in the time of Samuel symbolizes the passing by of the house of Eli. The fulfillment of the prediction given to Samuel was the overthrow of Eli’s house and the establishment of Samuel as the prophet. Samuel represents a people who as Peter says, in times past were not the people of God, but now are, for when Samuel was established as prophet, the house of Eli was destroyed. Jeremiah also proclaims a judgment against the leadership of Jerusalem that causes ears to tingle.

Ntugharị nke ụlọ Ịlaị bụ amụma ahụ nke ga-eme ka ntị abụọ maa jijiji n’ime onye ọ bụla nụrụ ya. Ịma jijiji nke ntị, n’oge Samuel, na-anọchi anya ịgafe ụlọ Ịlaị. Mmezu nke amụma e nyere Samuel bụ ntugharị nke ụlọ Ịlaị na ime ka Samuel guzosie ike dịka onye-amụma. Samuel na-anọchi anya otu ndị nke, dịka Pita kwuru, n’oge gara aga abụghị ndị nke Chineke, ma ugbu a ha bụ; n’ihi na mgbe e mere ka Samuel guzosie ike dịka onye-amụma, e bibiri ụlọ Ịlaị. Jeremaịa kwa na-ekwusakwa ikpe megide ndị ndu Jerusalem nke na-eme ka ntị maa jijiji.

> And say, Hear ye the word of the Lord, O kings of Judah, and inhabitants of Jerusalem; Thus saith the Lord of hosts, the God of Israel; Behold, I will bring evil upon this place, the which whosoever heareth, his ears shall tingle. Jeremiah 19:3.

> Kwuo, nụ okwu nke Onyenweanyị, unu ndị eze Juda, na unu ndị bi na Jerusalem; otu a ka Onyenweanyị nke ndị agha, Chineke nke Izrel, kwuru; Lee, M ga-eweta ihe ọjọọ n’elu ebe a, nke onye ọbụla nụrụ ya, ntị ya abụọ ga-ama jijiji. Jeremiah 19:3.

All three references to ears tingling are associated with a covenant people who have made a covenant with death and are thereafter invaded, conquered, destroyed, scattered, and taken into slavery. The tingling ears is a symbol of the judgment of God’s indignation, and the symbol of that judgment is also represented three times in the Scriptures, with the word “plummet.” We have already read it in second Kings and Isaiah, but there is one other reference of the “plummet” in the Scriptures, and in that reference the word plummet is translated from a different Hebrew word, than the previous two references.

Ntụaka atọ ahụ nile banyere ntị na-ama jijiji nwere njikọ na ndị ọgbụgba ndụ bụ́ ndị gbara ndụ na ọnwụ, ma emesịa a wakpoo ha, merie ha, bibie ha, chụsasịa ha, ma kpọga ha n’ịbụ ohu. Ntị na-ama jijiji bụ ihe nnọchianya nke ikpe nke iwe Chineke, a na-anọchikwa ihe nnọchianya nke ikpe ahụ ugboro atọ n’Akwụkwọ Nsọ, site n’okwu ahụ bụ “plummet.” Anyị agụọla ya ugbua n’ime 2 Ndị Eze na Aịzaya, ma e nwekwara otu ntụaka ọzọ banyere “plummet” n’Akwụkwọ Nsọ, ma n’ime ntụaka ahụ, a sụgharịrị okwu ahụ bụ plummet site n’okwu Hibru dị iche na nke dị na ntụaka abụọ gara aga.

> And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep, And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof: And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof. So I answered and spake to the angel that talked with me, saying, What are these, my lord? Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord. Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it. Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:1–14.

> Mmụọ-ozi ahụ nke so m na-ekwu okwu bịakwutere m ọzọ, wee kpọtee m, dị ka a na-akpọte mmadụ n’ụra ya, Sị m, Gịnị ka ị na-ahụ? M wee sị, Elewo m anya, ma lee, ihe-idọba-oriọna nke ọlaedo niile, nke nwere efere n’elu ya, na oriọna asaa ya dị n’elu ya, na ọkpọkọ asaa ruo oriọna asaa ahụ ndị dị n’elu ya: Na osisi oliv abụọ dị n’akụkụ ya, otu n’aka nri efere ahụ, nke ọzọkwa n’aka ekpe ya. Ya mere azara m wee gwa mmụọ-ozi ahụ nke so m na-ekwu okwu, sị, Gịnị bụ ihe ndị a, onyenwe m? Mgbe ahụ mmụọ-ozi ahụ nke so m na-ekwu okwu zara, sị m, Ì maghị ihe ndị a bụ? M wee sị, Ee e, onyenwe m. Ọ wee zaa gwa m, sị, Nke a bụ okwu Onyenwe anyị nye Zerubabel, sị, Ọ bụghị site n’ike, ọ bụghịkwa site n’ọtụtụ agbara, kama site na Mmụọ m, ka Onyenwe ndị agha na-ekwu. Ònye ka ị bụ, ugwu ukwu? N’ihu Zerubabel ị ga-aghọ ala dị larịị: ọ ga-ewetakwa nkume isi ya pụta n’iti mkpu ọṅụ, na-eti mkpu, Amara, amara dịrị ya. Ọzọkwa okwu Onyenwe anyị bịakwutere m, sị, Aka Zerubabel etinyela ntọala ụlọ a; aka ya ga-emekwa ka ọ gwụ; ị ga-amakwa na Onyenwe ndị agha ezitewo m unu. N’ihi na ònye ledara ụbọchị nke obere ihe anya? n’ihi na ha ga-aṅụrị ọṅụ, hụkwa eriri otọlọtọ ahụ n’aka Zerubabel ya na asaa ndị ahụ; ha bụ anya Onyenwe anyị, nke na-agagharị ebe niile n’ụwa nile. Mgbe ahụ azara m wee sị ya, Gịnị bụ osisi oliv abụọ ndị a n’aka nri ihe-idọba-oriọna ahụ na n’aka ekpe ya? Azakwara m ọzọ, sị ya, Gịnị bụ alaka oliv abụọ ndị a nke site na ọkpọkọ ọlaedo abụọ ahụ na-awụpụta mmanụ ọlaedo ahụ site n’ime onwe ha? Ọ zara m, sị, Ì maghị ihe ndị a bụ? M wee sị, Ee e, onyenwe m. Ọ wee sị, Ndị a bụ ndị e tere mmanụ abụọ ahụ, ndị na-eguzo n’akụkụ Onyenwe ụwa nile. Zekaraya 4:1–14.

The word translated as “plummet” in second Kings and Isaiah twenty-eight, is “mishqâl” and it means a weight. In both passages a weight (plummet) was going to be added to the line. The weight is what is used in a scale, and represents judgment. The line with a weight is a line of judgment. The line of Samaria was the period of “seven times,” or twenty-five hundred and twenty years. The same period of time was going to be placed upon the southern kingdom that had been brought upon the northern kingdom. The ending of either line is identified in the book of Daniel as either the end of the last indignation or the end of the first indignation. The period is represented in Daniel as the period when Jerusalem and the host were to be trodden down by the two desolating powers of paganism and papalism. Both periods would begin when their respective capital cities were invaded, conquered, destroyed and their citizens carried into slavery.

Okwu a sụgharịrị dịka “plummet” n’ime Abụọ Ndị Eze na Aịzaịa iri abụọ na asatọ bụ “mishqâl,” ọ pụtakwara ibu arọ. N’ime akụkụ Akwụkwọ Nsọ abụọ ahụ, a ga-agbakwunye ibu arọ (plummet) n’elu eriri ahụ. Ibu arọ ahụ bụ ihe a na-eji n’ogo ịtụ ihe, ọ na-anọchitekwa ikpe. Eriri e tinyere ibu arọ bụ eriri nke ikpe. Eriri Sameria bụ oge nke “oge asaa,” ma ọ bụ puku afọ abụọ na narị afọ ise na iri abụọ. Otu oge ahụ ka a ga-etinyekwa n’elu alaeze ndịda, dịka e wetara ya n’elu alaeze ugwu. A na-akọwa njedebe nke nke ọ bụla n’ime eriri ndị ahụ n’akwụkwọ Daniel dịka ma njedebe nke iwe ikpeazụ, ma ọ bụ njedebe nke iwe mbụ. A na-anọchite oge ahụ n’ime Daniel dịka oge a ga-azọda Jerusalem na usuu ndị agha n’okpuru ike abụọ ahụ na-eme ka e nwee nbibi, ya bụ ikpere arụsị na ọchịchị papal. Oge abụọ ahụ ga-amalite mgbe a wakporo isi obodo ha nke ọ bụla, merie ha, bibie ha, ma dọba ụmụ amaala ha n’ịbụ ohu.

But in Zechariah, the word “plummet” is formed by the combination of two Hebrew words. The first word is “‘eben”, and it means “to build”, and it also means “a stone”. It means “a building stone”. That word is then combined with the Hebrew word “bedı̂yl”, which means “to divide or separate”. The “plummet” in Zechariah, is the stone that is built upon and produces a separation and division. The division is between two classes of worshippers; one class that rejoices when they see the stone, make it the head of their corner, and build upon it, and the other that doesn’t see it, rejects it, stumbles over it, and is finally crushed by it, which then becomes their headstone or tombstone. One class makes a covenant with life, the other a covenant of death.

Ma n’akwụkwọ Zekaraịa, e ji njikọta okwu Hibru abụọ kee okwu ahụ bụ “plummet”. Okwu mbụ ahụ bụ “‘eben”, nke pụtara “iwu ụlọ”, ọ pụtakwara “nkume”. Ọ pụtara “nkume owuwu”. Mgbe ahụ, a na-ejikọta okwu ahụ na okwu Hibru “bedı̂yl”, nke pụtara “ikewa ma ọ bụ ikpụ iche”. “Plummet” ahụ n’akwụkwọ Zekaraịa bụ nkume a na-ewuli n’elu ya, nke na-amịpụta nkewa na ikewa. Nkewa ahụ dị n’etiti òtù abụọ nke ndị na-efe ofufe; otu òtù nke na-aṅụrị ọṅụ mgbe ha hụrụ nkume ahụ, mee ya isi nkuku ha, ma wulie n’elu ya, na nke ọzọ nke na-adịghị ahụ ya, jụ ya, sụọ ngọngọ n’elu ya, ma n’ikpeazụ, e gwepịa ha site na ya, nke ahụ wee bụrụ nkume-isi ha ma ọ bụ nkume ili ha. Otu òtù na-agba ndụ ndụ ndụ, nke ọzọ na-agba ndụ ọnwụ.

In the history of Zechariah, ancient Israel had just come out of Babylon to rebuild and restore Jerusalem. Zerubbabel was appointed the governor, and was to oversee the work. He laid the foundation stone at the beginning of the work and he placed the headstone, or capstone, at the end of the work. Zerubbabel means “the offspring of Babylon”. All the prophecies are identifying the last days, and Zerubbabel’s name is the symbol of the history of the first angel’s message when the foundation stone was laid, and his name is also the symbol of the third angel’s message, when the headstone, or capstone, is placed. The manifestation of the outpouring of the Holy Spirit in either the first movement or the second movement is represented by Zerubbabel’s name (offspring of Babylon), for it represents the message which calls for the final generation of the “offspring of Babylon”, to come out. It represents the message of the Midnight Cry that took place in the first movement, and that is about to take place in the last movement of the Loud Cry.

N’akụkọ ihe mere eme nke Zekaraya, Izrel oge ochie ka si na Babilọn pụta iji wughachi ma weghachi Jerusalem n’ọnọdụ ya. A họpụtara Zerubabel ịbụ gọvanọ, ka ọ na-elekọta ọrụ ahụ. Ọ tọrọ nkume ntọala na mbido ọrụ ahụ, ma tinyekwa nkume isi, ma ọ bụ nkume mmechi, na njedebe ọrụ ahụ. Zerubabel pụtara “nwa Babilọn mụrụ.” Amụma niile na-akọwapụta ụbọchị ikpeazụ, aha Zerubabel bụkwa akara nke akụkọ ihe mere eme nke ozi mmụọ ozi mbụ mgbe e tọrọ nkume ntọala ahụ, aha ya bụkwa akara nke ozi mmụọ ozi nke atọ, mgbe a na-etinye nkume isi, ma ọ bụ nkume mmechi ahụ. Ngosipụta nke ịwụsa Mmụọ Nsọ, ma n’ime mmegharị mbụ ma ọ bụ mmegharị nke abụọ, bụ nke aha Zerubabel na-anọchi anya (nwa Babilọn mụrụ), n’ihi na ọ na-anọchi anya ozi nke na-akpọ ọgbọ ikpeazụ nke “ndị Babilọn mụrụ” ka ha pụta. Ọ na-anọchi anya ozi nke Mkpu Etiti Abalị nke mere n’ime mmegharị mbụ ahụ, nke dịkwa nso ime n’ime mmegharị ikpeazụ nke Oké Mkpu ahụ.

The two olive trees, two olive branches, and the two anointed ones that represent the vessels into which the two golden pipes empty the oil into:

Osisi oliv abụọ ahụ, alaka oliv abụọ ahụ, na ndị e tere mmanụ abụọ ahụ nke na-anọchi anya ihe ndị ahụ nke ọkpọkọ ọlaedo abụọ ahụ na-awụsa mmanụ n’ime ha:

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Ndị e tere mmanụ, ndị na-eguzo n’akụkụ Onyenwe ụwa nile, nọ n’ọnọdụ ahụ e nyere Setan n’oge gara aga dịka cherub na-ekpuchi ihe dị nsọ. Site n’aka ndị dị nsọ gbara ocheeze Ya gburugburu, Onyenwe anyị na-edobe nkwurịta okwu na-adịghị akwụsị akwụsị ya na ndị bi n’ụwa. Mmanụ ọlaedo ahụ na-anọchi anya amara nke Chineke ji na-enye oriọna ndị kwere ekwe ihe ha ga-eji na-enwu, ka ha ghara ịma jijiji ma nwụọ. Ọ bụrụ na a naghị awụsa mmanụ nsọ a site n’eluigwe n’ozi nke Mmụọ Chineke, ndị ọrụ nke ajọ ihe ga-enwe njikwa zuru ezu n’ahụ mmadụ.”

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “A na-emebi nsọpụrụ Chineke mgbe anyị na-anabataghị ozi ndị ọ na-ezitere anyị. N’ụzọ dị otú a, anyị na-ajụ mmanụ ọlaedo ahụ nke ọ ga-awụsa n’ime mkpụrụ obi anyị ka e wee site na ya ruo ndị nọ n’ọchịchịrị. Mgbe oku ahụ ga-abịa, ‘Lee, nwoke-alụ nwanyị na-abịa; pụtanụ izute ya,’ ndị na-anatabeghị mmanụ nsọ ahụ, ndị na-edobeghị amara Kraịst n’obi ha, ga-achọpụta, dịka ụmụ agbọghọ amamihe na-adịghị, na ha adịghị njikere izute Onyenwe ha. Ha enweghị, n’ime onwe ha, ike inweta mmanụ ahụ, ndụ ha emebikwala. Ma ọ bụrụ na a rịọ Mmụọ Nsọ nke Chineke, ma ọ bụrụ na anyị arịọsie ike, dịka Mosis mere, sị, ‘Gosi m ebube gị,’ a ga-awụsa ịhụnanya Chineke n’obi anyị. Site n’ọkpọkọ ọlaedo ndị ahụ, a ga-ebunye anyị mmanụ ọlaedo ahụ. ‘Ọ bụghị site n’ike, ma ọ bụ site n’ọtụtụ ike, kama site na Mmụọ m, ka Jehova nke Ndị agha kwuru.’ Site n’inata ìhè na-egbuke egbuke nke Anyanwụ nke Ezi Omume, ụmụ Chineke na-enwu dị ka ìhè n’ụwa.” Review and Herald, July 20, 1897.

Zechariah had repeatedly asked who the two olive trees were, thus drawing attention to the various symbols of the two witnesses. Sister White identifies the two olive trees as the two witnesses of Revelation eleven.

Zekaraya jụrụ ugboro ugboro ndị bụ osisi oliv abụọ ahụ, si otu a dọta uche gaa n’akara dị iche iche nke ndị àmà abụọ ahụ. Nwannaanyị White kọwara osisi oliv abụọ ahụ dịka ndị àmà abụọ nke Mkpughe iri na otu.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.

> “Banyere ndị àmà abụọ ahụ, onye amụma ahụ kwupụtara n’ihu ọzọ, sị: ‘Ndị a bụ osisi oliv abụọ ahụ, na ihe ndọba kandụl abụọ ahụ guzo n’ihu Chineke nke ụwa.’ ‘Okwu Gị,’ ka onye ọbụ abụ ahụ kwuru, ‘bụ oriọna nye ụkwụ m, na ìhè nye ụzọ m.’ Mkpughe 11:4; Abụ Ọma 119:105. Ndị àmà abụọ ahụ na-anọchi anya Akwụkwọ Nsọ nke Agba Ochie na nke Agba Ọhụrụ.” The Great Controversy, 267.

Zechariah had wanted to understand who these two witnesses were. In the French Revolution they were the Old and New Testaments. They were represented as Moses and Elijah that were slain in the street by the beast that ascended out of the bottomless pit. They represent the ministry of Future for America that was slain on July 18, 2020.

Zekaraya chọrọ ịghọta ndị àmà abụọ a bụ ndị ònye. N’ime Mgbanwe Ọchịchị France, ha bụ Agba Ochie na Agba Ọhụrụ. E gosipụtara ha dịka Mozis na Elaịja ndị anụ ọhịa ahụ nke si n’olulu enweghi ngwụcha rịgoro gburu n’okporo ámá. Ha na-anọchi anya ozi ije ozi nke Future for America nke e gburu na Julaị 18, 2020.

In the beginning of the chapter, after Zechariah is awakened, when the dead dry bones are brought together, but not yet alive, Gabriel asks “What seest thou?” Zechariah describes what he has seen, and then asks “What are these my lord?” Gabriel emphasizes the subject of the question, by answering Zechariah’s question with a question. He asks Zechariah, “Knowest thou not what these be?” Gabriel then answers “This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts.”

Ná mbido nke isi nke a, mgbe a kpọlitere Zekaraya, mgbe a kpọkọtara ọkpụkpụ akọrọ ndị nwụrụ anwụ, ma ha ebighị ndụ, Gebriel jụrụ, “Gịnị ka ị na-ahụ?” Zekaraya kọwara ihe ọ hụrụ, mgbe ahụ o jụọ, “Gịnị bụ ihe ndị a, onyenwe m?” Gebriel mesiri isiokwu nke ajụjụ ahụ ike site n’iji ajụjụ zaa ajụjụ Zekaraya. O jụrụ Zekaraya, “Ì maghị ihe ndị a bụ?” Gebriel wee zaa, “Nke a bụ okwu Onyenwe anyị nye Zerubabel, na-asị, Ọ bụghị site n’ike, ma ọ bụ site n’ike mmadụ, kama ọ bụ site na Mmụọ m, ka Jehova nke ụsụụ ndị agha kwuru.”

The Word of the Lord that was given to Zerubbabel was, “Not by might, nor by power, but by my spirit. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it.”

Okwu Jehova nke e nyere Zerubbabel bụ, “Ọ bụghị site n’ike, ọ bụghịkwa site n’ọzụzụ ike, kama site na Mmụọ m. Ònye ka ị bụ, ugwu ukwu? N’ihu Zerubbabel ị ga-aghọ ala dị larịị: ọ ga-ewepụta nkume isi ya, site n’iti mkpu, na-eti, Amara, amara dịrị ya.”

Zerubbabel, the governor, represents the messenger that prepares the way in the beginning and ending history, before whom the mountain becomes as a plain. Isaiah identifies the work of the same messenger and says he will “make straight in the desert a highway for our God,” and that he will cause “every valley” to “be exalted.” He will also cause “every mountain and hill” to “be made low,” for the “great mountain” before governor Zerubbabel “shall become a plain.”

Zerubabel, gọvanọ ahụ, na-anọchi anya onye-ozi nke na-akwadebe ụzọ n’akụkọ mmalite na nke njedebe, n’ihu onye ugwu ahụ na-aghọ dịka ala dị larịị. Aịzaya na-akọwapụta ọrụ nke otu onye-ozi ahụ ma kwuo na ọ ga “eme ka ụzọ dị n’ọzara kwụ ọtọ nye Chineke anyị,” nakwa na ọ ga-eme ka “ndagwurugwu ọ bụla” “bulie elu.” Ọ ga-emekwa ka “ugwu ọ bụla na nta ugwu” “dị ala,” n’ihi na “nnukwu ugwu” ahụ dị n’ihu gọvanọ Zerubabel “ga-aghọ ala dị larịị.”

William Miller’s message of the “seven times” was given him by God. Zerubbabel represents William Miller who placed the foundation stone of the “seven times,” and he also represents the hands that “shall bring forth the headstone” with “shouting, crying, Grace, Grace unto it.” The doubling of the word “grace,” represents the message of the Midnight Cry. The “shouting” represents the same message as represented by the loud cry of the third angel and the “crying” represents the Midnight Cry. The entire passage is about the Midnight Cry message. It is about the virgins that were asleep in death on the streets of Revelation eleven, that runs through the valley of dead dry bones. It is about the resurrection of the dead dry bones, and it is about the prophetic role of the “plummet” that the wise virgins see that causes them to rejoice.

Ozi William Miller banyere “oge asaa” ka Chineke nyere ya. Zerubabel na-anọchi anya William Miller, onye tọrọ nkume ntọala nke “oge asaa,” ọ na-anọchikwa anya aka ndị “ga-eweta nkume isi” site n’“iti mkpu, na-eti, Amara, Amara diri ya.” Imeghe ugboro abụọ nke okwu a bụ “Amara” na-anọchi anya ozi nke Mkpu Etiti Abalị. “Iti mkpu” na-anọchi anya otu ozi ahụ nke mkpu ike nke mmụọ ozi nke atọ na-anọchi anya ya, ma “na-eti” na-anọchi anya Mkpu Etiti Abalị. Akụkụ okwu ahụ dum gbasara ozi nke Mkpu Etiti Abalị. Ọ gbasara ụmụ agbọghọ na-amaghị nwoke ndị nọ n’ụra nke ọnwụ n’okporo ámá nke Mkpughe iri na otu, nke na-agafe na ndagwurugwu nke ọkpụkpụ akọrọ ndị nwụrụ anwụ. Ọ gbasara mbilite n’ọnwụ nke ọkpụkpụ akọrọ ndị nwụrụ anwụ, ọ bụkwa gbasara ọrụ amụma nke “plummet” ahụ nke ụmụ agbọghọ na-amaghị nwoke ndị maara ihe na-ahụ nke na-eme ka ha ṅụrịa ọṅụ.

Then Zechariah says, “moreover.” Moreover, means to place the following passage over the top of the previous passage. It is a reference to the prophetic principle of line upon line. The previous dialogue identified the awakening at midnight of God’s people, represented by Zechariah. The previous dialogue repeatedly emphasized the desire of God’s people in the last days to understand who the two witnesses of Revelation eleven are. The previous dialogue identified that Zerubbabel represents the work in the first movement and also the work in the last movement. It identified Zerubbabel’s “hands” (representing human power), were to lay the foundation stone and the headstone, but the work of his hands was and is only accomplished through the divine power of the Comforter.

Mgbe ahụ, Zekaraịa sịrị, “ọzọkwa.” Ọzọkwa pụtara idobe akụkụ Akwụkwọ Nsọ na-esonụ n’elu nke gara aga. Nke a bụ ntụaka nye ụkpụrụ amụma nke ahịrị n’elu ahịrị. Mkparịta ụka gara aga kọwara iteta n’etiti abalị nke ndị Chineke, ndị Zekaraịa na-anọchi anya ya. Mkparịta ụka gara aga mesiri ọchịchọ nke ndị Chineke n’ụbọchị ikpeazụ ike ugboro ugboro, bụ nke bụ ịghọta ndị àmà abụọ nke Mkpughe iri na otu bụ. Mkparịta ụka gara aga kọwara na Zerubabel na-anọchi anya ọrụ ahụ n’ime mmegharị mbụ ma nakwa ọrụ ahụ n’ime mmegharị ikpeazụ. O kọwara na “aka” Zerubabel (nke na-anọchi anya ike mmadụ) ga-atọ ntọala nkume ahụ ma dobekwa nkume isi ya, ma ọrụ nke aka ya ka e mere ma ka a na-emezu naanị site n’ike nke nkasi obi nke onye Nkasi Obi.

The dialogue that followed, which is to be placed over the previous dialogue, identifies that when the “hands of Zerubbabel” are finishing the work, then God’s people in the last days, will “know that the Lord” “sent” Gabriel, the light bearer “unto” God’s people. They will recognize the heavenly communication process that is the first truth represented in connection with the Revelation of Jesus Christ. To refuse the message and work of Zerubbabel, is to refuse the message that comes from Gabriel, which he received from Christ, which He in turn received from the Father.

Mkparịta ụka nke sochirinụ, nke a ga-edobe n’elu mkparịta ụka gara aga, na-egosi na mgbe “aka Zerubabel” na-arụchaa ọrụ ahụ, mgbe ahụ ndị Chineke n’ụbọchị ikpeazụ ga-ama “na Onyenwe anyị” “zitere” Gebriel, onye na-eburu ìhè, “nye” ndị Chineke. Ha ga-amata usoro nkwurịta okwu nke eluigwe, nke bụ eziokwu mbụ a nọchiri anya ya n’ihe metụtara Mkpughe nke Jisọs Kraịst. Ịjụ ozi na ọrụ nke Zerubabel bụ ịjụ ozi nke sitere n’aka Gebriel, nke ọ natara n’aka Kraịst, nke Ya onwe Ya natara n’aka Nna ahụ.

Then the two classes of worshippers are defined. One class “hath despised the day of small things?” The other class “shall rejoice” when they “shall see the plummet in the hand of Zerubbabel with those seven” who “are the eyes of the Lord, which run to and fro through the whole earth.” Those that despise the day of small things, are despising the historical work of William Miller as represented by the “plummet.” They are contrasted with those who rejoice when they see the “plummet” in the hands of Zerubbabel. Zechariah’s “plummet” is the building stone that produces a division. One class despises the “plummet,” for they refuse to see that the “plummet” in the hand of Zerubbabel is with “those seven.” The word “seven” that is with the “plummet,” is the same Hebrew word that is translated as “seven times” in Leviticus twenty-six.

Mgbe ahụ a kọwara klaasị abụọ nke ndị na-efe ofufe. Otu klaasị “eledala ụbọchị nke ihe nta anya?” Klaasị nke ọzọ “ga-aṅụrị ọṅụ” mgbe ha “ga-ahụ nkume ndú ahu n’aka Zerubbabel, ya na ndị asaa ahụ” bụ́ ndị “bụ anya nke Onyenwe anyị, ndị na-agagharị ebe niile n’ụwa dum.” Ndị ahụ na-elelị ụbọchị nke ihe nta, na-elelị ọrụ akụkọ ihe mere eme nke William Miller dị ka “nkume ndú ahu” nọchiri ya. A na-eme ka ha dị iche na ndị ahụ na-aṅụrị ọṅụ mgbe ha hụrụ “nkume ndú ahu” n’aka Zerubbabel. “Nkume ndú ahu” nke Zekaraya bụ nkume owuwu nke na-ebute nkewa. Otu klaasị na-elelị “nkume ndú ahu,” n’ihi na ha jụrụ ịhụ na “nkume ndú ahu” nke dị n’aka Zerubbabel nọ “ya na ndị asaa ahụ.” Okwu ahụ bụ “asaa” nke dị “ya na” “nkume ndú ahu,” bụ otu okwu Hibru ahụ a sụgharịrị dịka “ugboro asaa” n’ime Levitikọs iri abụọ na isii.

Then Zechariah repeats the fact that when he wakes up, he does not know who the two witnesses are. He therefore asks another time, “What are these two olive trees?” He repeats it again, questioning “What be these two olive branches which through the two golden pipes empty the golden oil out of themselves?” And Gabriel emphasizes the question by once again answering Zechariah’s question with a question, “Knowest thou not what these be?” to which Zechariah answers, “No.” Gabriel then says “These are the two anointed ones, that stand by the Lord of the whole earth.”

Mgbe ahụ, Zekaraịa na-ekwughachi eziokwu ahụ na, mgbe o tetara, ọ maghị ndị àmà abụọ ahụ bụ ndị ònye. Ya mere, ọ jụrụ ọzọ, “Gịnị ka osisi oliv abụọ ndị a bụ?” O kwughachikwara ya ọzọ, na-ajụ, “Gịnị ka alaka oliv abụọ ndị a bụ, bụ́ ndị site n’ọkpọkọ ọlaedo abụọ ahụ na-awụpụ mmanụ ọlaedo ahụ site n’ime onwe ha?” Gabriel wee mesie ajụjụ ahụ ike site n’ịza ajụjụ Zekaraịa ọzọ site n’ajụjụ, “Ị maghị ihe ndị a bụ?” nke Zekaraịa zara, “Mba.” Gabriel wee sị, “Ndị a bụ ndị e tere mmanụ abụọ ahụ, bụ́ ndị na-eguzo n’akụkụ Onyenwe ụwa nile.”

The chapter begins with Gabriel awakening Zechariah out of his sleep. Zechariah therefore represents the virgins that are awakened at midnight, and when those virgins are awakened, they are represented as having an overwhelming burden to understand what the two witnesses of Revelation chapter eleven represent. All the books of the Bible meet and end in the book of Revelation. All the prophets agree with one another, for God is not the author of confusion. All the prophets are speaking more about the last days, than the days in which they lived.

Isi nke a na-amalite site n’ịkpọlite Zekaraya n’ụra ya site n’aka Gebriel. Ya mere, Zekaraya na-anọchite anya ụmụagbọghọ na-amaghị nwoke ndị a kpọlitere n’etiti abalị; ma mgbe a kpọlitere ụmụagbọghọ ndị ahụ, a na-anọchite ha anya dịka ndị nwere ibu arọ dị ukwuu nke ịghọta ihe ndị àmà abụọ nke Mkpughe isi nke iri na otu na-anọchi anya ya. Akwụkwọ nile nke Bible na-ezukọ ma na-agwụ n’akwụkwọ Mkpughe. Ndị amụma nile kwekọrọ n’otú ha si kwuo okwu, n’ihi na Chineke abụghị onye na-eweta ọgbaaghara. Ndị amụma nile na-ekwu karịa banyere ụbọchị ikpeazụ karịa ụbọchị ndị ha biri n’ime ha.

Gabriel employs the Alpha and Omega principle by identifying that Zerubbabel will begin and end the work of building the temple. His work is represented as laying the foundation stone at the beginning and the headstone at the end. Zerubbabel represents the movement of the Millerites and the movement of Future for America.

Gebriel ji ụkpụrụ Alfa na Omega eme ihe site n’igosipụta na Zerubabel ga-amalite ma mechaa ọrụ iwulite ụlọ nsọ ahụ. A na-anọchi ọrụ ya anya dịka itinye nkume ntọala na mmalite na nkume isi n’ọgwụgwụ. Zerubabel na-anọchi anya ngagharị ndị Millerait, na ngagharị Future for America.

What Gabriel presents to Zechariah is that the work of the Midnight Cry, whether in the movement of the first angel or in the movement of the third angel, is accomplished with the power of the Holy Spirit.

Ihe Gebriel na-egosi Zekaraịa bụ na a na-emezu ọrụ nke Mkpu Etiti Abalị, ma n’ọsọ nke mmụọ-ozi mbụ ma ọ bụ n’ọsọ nke mmụọ-ozi nke atọ, site n’ike nke Mmụọ Nsọ.

While they lay dead in the street, the world rejoiced over their dead bodies, but when they arose, the world then feared and they rejoiced. They rejoice because they see the plummet of those “seven times” in the hand of Zerubbabel. The plummet is the stone that is built upon, which separates the wise from the foolish.

Mgbe ha dina nwụrụ anwụ n’okporo ámá, ụwa ṅụrịrị ọṅụ n’ahụ ha ndị nwụrụ anwụ; ma mgbe ha biliri, ụwa wee tụọ egwu, ha onwe ha wee ṅụakwa ọṅụ. Ha na-aṅụrị ọṅụ n’ihi na ha na-ahụ plọmet nke “oge asaa” ahụ n’aka Zerubbabel. Plọmet ahụ bụ nkume a na-ewukwasị n’elu ya, nke na-ekewa ndị amamihe na ndị nzuzu.

Zechariah does not say “the seven,” he says, “those seven.” They see both twenty-five hundred and twenty years of scattering. The word translated as “seven” is the same word that is translated as “seven times” in Leviticus twenty-six, and represents “the curse” of slavery that was brought upon both the northern and southern kingdoms of Israel. The book of Daniel identifies “those seven” as a first and a last indignation.

Zekaraya ekwughị “asaa,” ọ sịrị, “asaa ndị ahụ.” Ha na-ahụ ma puku afọ abụọ na narị ise na iri abụọ nke ịgbasa agbasa. Okwu a sụgharịrị dịka “asaa” bụ otu okwu ahụ a sụgharịrị dịka “ugbọ asaa” n’ime Levitikọs iri abụọ na isii, ma ọ na-anọchi anya “ọnbụ ọnụ” nke ịbụ ohu nke e wetara n’elu ma alaeze ugwu ma alaeze ndịda nke Izrel. Akwụkwọ Daniel na-akọwapụta “asaa ndị ahụ” dịka iwe mbụ na iwe ikpeazụ.

The foundation stone laid by William Miller was the “seven times,” and the headstone laid by the movement of the third angel is the “seven times.” Those that rejoice when they see “those seven” in the awakening of the Midnight Cry of the last days, will witness a division and separation of the precious and the vile. The precious will rejoice as they come into full unity, and the vile will find out too late that they have not the oil that has been coming down through the two golden pipes. The truth that causes the rejoicing for one class will be a stone of stumbling for the other class, though it was available to see for all that were willing to see.

Nkume ntọala nke William Miller tọgbọrọ bụ “oge asaa,” nkume isi nke mmegharị nke mmụọ ozi nke atọ tọgbọrọkwa bụ “oge asaa.” Ndị na-aṅụrị ọṅụ mgbe ha hụrụ “asaa ahụ” n’ịkpọte nke Mkpu Etiti Abalị nke ụbọchị ikpeazụ, ga-ahụ nkewa na ikewapụ nke ihe dị oké ọnụ ahịa na nke rụrụ arụ. Ihe dị oké ọnụ ahịa ga-aṅụrị ọṅụ ka ha na-abata n’ịdị n’otu zuru ezu, ndị rụrụ arụ ga-achọpụta ya mgbe oge agafewo na ha enweghị mmanụ nke na-esiteworo n’ala site n’ọkpọkọ ọlaedo abụọ ahụ. Eziokwu nke na-eme ka otu ìgwè ṅụrịa ọṅụ ga-abụ nkume ịsụ ngọngọ nye ìgwè nke ọzọ, ọ bụ ezie na ọ dịịrị mmadụ niile ndị dị njikere ịhụ ya ka a hụ ya.

Just as the “seven times” became a test in the beginning in 1856, when Philadelphian Adventism transitioned unto Laodicean Adventism, the “seven times” is once again a test at the ending, right where Laodicean Adventism is transitioned unto Philadelphian Adventism. The test in the beginning was failed in 1863, with the rejection of the biblical doctrine of “seven times.” Those that fail the test at the ending in 2023, will do so for rejecting the experience demanded by the remedy identified by the “seven times” of Leviticus twenty-six.

Dị nnọọ ka “oge asaa” ghọrọ ule na mmalite n’afọ 1856, mgbe Adventizim Filadelfịa gbanwere gaa n’Adventizim Laodisia, “oge asaa” ahụ abụrụkwa ọzọ ule na njedebe, kpọmkwem n’ebe Adventizim Laodisia na-agbanwe gaa n’Adventizim Filadelfịa. E dara ule ahụ na mmalite n’afọ 1863, site n’ịjụ ozizi Akwụkwọ Nsọ nke “oge asaa.” Ndị ga-ada ule ahụ na njedebe n’afọ 2023, ga-eme nke ahụ n’ihi ịjụ ahụmịhe ọgwụgwọ ahụ nke “oge asaa” nke Levitikọs iri abụọ na isii kọwara ma chọọ.

It was important to identify that the book of Daniel fully upholds the “seven times,” before we begin to consider the prophetic message of the first six chapters of the book of Daniel, for chapters four and five are about the “seven times,” and they identify the beginning and ending of the two horns of the earth beast of Revelation chapter thirteen.

Ọ dị mkpa ịmata na akwụkwọ Daniel na-akwado “oge asaa” ahụ n’uju, tupu anyị amalite ịtụle ozi amụma dị n’isiakwụkwọ isii mbụ nke akwụkwọ Daniel, n’ihi na isiakwụkwọ anọ na ise bụ gbasara “oge asaa” ahụ, ha na-egosikwa mmalite na njedebe nke mpi abụọ nke anụ ọhịa nke ụwa nke Mkpughe isi nke iri na atọ.

We will begin our consideration of those first six chapters in the next article.

Anyị ga-amalite ịtụle isiakwụkwọ isii mbụ ahụ n’isiokwu na-esonụ.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.

> “Ìhè ahụ Daniel natara n’aka Chineke ka e nyere ya karịsịa maka ụbọchị ikpeazụ ndị a. Ọhụụ ndị ọ hụrụ n’akụkụ osimiri Ulai na Hiddekel, nnukwu osimiri nke Shaina, nọ ugbu a n’usoro mmezu, ihe niile ahụ e buru amụma banyere ha ga-emekwa n’oge na-adịghị anya.

> “Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.

> “Tụlee ọnọdụ nke mba ndị Juu mgbe e nyere amụma Daniel.

> “Let us give more time to the study of the Bible. We do not understand the word as we should. The book of Revelation opens with an injunction to us to understand the instruction that it contains. ‘Blessed is he that readeth, and they that hear the words of this prophecy,’ God declares, ‘and keep those things which are written therein: for the time is at hand.’ When we as a people understand what this book means to us, there will be seen among us a great revival. We do not understand fully the lessons that it teaches, notwithstanding the injunction given us to search and study it.

> “Ka anyị nyekwuo oge n’ịmụ Baịbụl. Anyị aghọtaghị okwu ahụ dịka o kwesịrị. Akwụkwọ Mkpughe na-emeghe site n’iwu e nyere anyị ka anyị ghọta ozizi ọ nwere n’ime ya. ‘Ngọzi nādiri onye nāgu ya, na ndị nānu okwu amụma a,’ ka Chineke na-ekwupụta, ‘ma na-edebekwa ihe ndị ahụ e dere n’ime ya: n’ihi na oge ahụ dị nso.’ Mgbe anyị dịka otu ndị mmadụ ghọtara ihe akwụkwọ a pụtara nye anyị, a ga-ahụ nnukwu nloghachi n’ime mmụọ n’etiti anyị. Anyị aghọtaghị nke ọma nkuzi ndị ọ na-akụzi, n’agbanyeghị iwu e nyere anyị ka anyị chọọ ma mụọ ya.”

> “In the past teachers have declared Daniel and the Revelation to be sealed books, and the people have turned from them. The veil whose apparent mystery has kept many from lifting it, God’s own hand has withdrawn from these portions of His word. The very name ‘Revelation’ contradicts the statement that it is a sealed book. ‘Revelation’ means that something of importance is revealed. The truths of this book are addressed to those living in these last days. We are standing with the veil removed in the holy place of sacred things. We are not to stand without. We are to enter, not with careless, irreverent thoughts, not with impetuous footsteps, but with reverence and godly fear. We are nearing the time when the prophecies of the book of Revelation are to be fulfilled.” Testimonies to Ministers, 113.

> “N’oge gara aga ndị nkụzi ekwuola na Daniel na Mkpughe bụ akwụkwọ e mechiri emechi, ndị mmadụ wee chigharịa pụọ n’ebe ha nọ. Ákwà mkpuchi ahụ nke ihe omimi ya a na-ahụ anya emeela ka ọtụtụ ghara ibuli ya, aka Chineke n’onwe Ya ewepụla ya n’akụkụ ndị a nke okwu Ya. Aha ahụ n’onwe ya, ‘Mkpughe,’ na-agbagha nkwupụta ahụ na ọ bụ akwụkwọ e mechiri emechi. ‘Mkpughe’ pụtara na e kpughere ihe dị mkpa. Eziokwu ndị dị n’akwụkwọ a ka a gwara ndị bi n’ụbọchị ikpeazụ ndị a. Anyị na-eguzo ugbu a, ebe e wepụrụ ákwà mkpuchi ahụ, n’ebe nsọ nke ihe ndị dị nsọ. Anyị agaghị eguzo n’èzí. Anyị ga-abanye, ọ bụghị n’echiche ndị akpachapụghị anya, ndị na-enweghị nsọpụrụ, ọ bụghịkwa n’ụkwụ ọsọ ọsọ na-enweghị nchebara echiche, kama n’nsọpụrụ na egwu Chukwu. Anyị na-abịarukwu nso n’oge ahụ mgbe amụma ndị dị n’akwụkwọ Mkpughe ga-emezu.” Testimonies to Ministers, 113.

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