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# The Book of Daniel - Number One-Hundred and Fifty-Two

Akwụkwọ Daniel—Nọmba Otu Narị na Iri ise na Abụọ

The Symbolism of Ezekiel’s Two Sticks: A Journey through Prophecy and Redemption

Ihe Nnọchianya nke Mkpanaka Abụọ Ezekiel: Njem Site n’Amụma na Mgbapụta

Author

Jeff Pippenger

Published

March 22, 2024

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We are considering the line of Ezekiel chapter thirty-seven, which first identifies the sounding of the seventh trumpet and the message to Laodicea, that brings about the army of the one hundred and forty-four thousand. Then Ezekiel repeats and enlarges upon that line by introducing the joining of the two sticks of the northern and southern kingdoms of Israel, as an illustration of the process by-which Divinity and humanity are joined during the time of the sounding of the Seventh Trumpet. Once the two nations are joined together as one nation, Ezekiel identifies that they have a king over them, and then he addresses the everlasting covenant that is the covenant accomplished with the one hundred and forty-four thousand, while emphasizing those last day covenant people would have God’s sanctuary in their midst for eternity.

Anyị na-atụle ahịrị nke isi nke iri atọ na asaa nke Ezikiel, nke mbụ na-akọwapụta ịfụ opi nke asaa na ozi a na-eziga Laodisia, nke na-eweta agha nke otu narị puku iri anọ na anọ ahụ. Mgbe ahụ Ezikiel na-ekwughachi ahịrị ahụ ma na-agbasawanye n’elu ya site n’ịwebata njikọta nke osisi abụọ nke alaeze ugwu na nke ndịda nke Izrel, dị ka ihe atụ nke usoro e si ejikọta ịdị Nsọ na ọdịmma mmadụ n’oge ịfụ Opi nke Asaa. Ozugbo e jikọtara mba abụọ ahụ ọnụ dị ka otu mba, Ezikiel na-akọwapụta na ha nwere eze n’elu ha, mgbe ahụkwa ọ na-atụle ọgbụgba ndụ ebighị ebi ahụ, nke bụ ọgbụgba ndụ e mezuru ya na otu narị puku iri anọ na anọ ahụ, ebe ọ na-eme ka o doo anya na ndị ahụ bụ ndị ọgbụgba ndụ nke ụbọchị ikpeazụ ga-enwe ebe nsọ nke Chineke n’etiti ha ruo mgbe ebighị ebi.

We have added to that line, the work of John measuring the temple in 1844, thus typifying the final measuring that began on September 11, 2001. That measuring is also addressed by Zechariah, who includes that the measuring takes place when God once again chooses Jerusalem as the city to place His name. We are drawing a simile between the components that make up the temple, and the two sticks of the northern and southern kingdoms of Israel. The work of Christ in bringing together His Divinity with the humanity of the one hundred and forty-four thousand is represented in the two prophecies of the twenty-five hundred and twenty years of scattering brought upon the northern and southern kingdoms, in conjunction with the prophecy of twenty-three hundred years.

Anyị etinyela n’ahịrị ahụ ọrụ Jọn nke ịtụ ụlọ nsọ n’afọ 1844, si otú a na-anọchi anya ịtụ ikpeazụ nke malitere na Septemba 11, 2001. A na-ekwukwa banyere ịtụ ahụ site n’ọnụ Zekaraya, onye tinyekwara na ịtụ ahụ na-eme n’oge Chineke ọzọ na-ahọpụta Jerusalem dị ka obodo a ga-etinye aha Ya. Anyị na-adọta myiri n’etiti ihe ndị mejupụtara ụlọ nsọ ahụ na mkpanaka abụọ nke alaeze ugwu na alaeze ndịda nke Izrel. A na-anọchi anya ọrụ Kraịst n’ịkụkọ ọnụ Chineke Ya na mmadụ nke puku iri na anọ na narị anọ na iri anọ na anọ n’amụma abụọ ahụ nke afọ puku abụọ narị ise na iri abụọ nke ịgbasa nke e wetara n’elu alaeze ugwu na alaeze ndịda, n’ijikọta ya na amụma nke afọ puku abụọ narị atọ.

To identify what the sticks of Ezekiel represent in the work of the gospel requires a basic understanding of the gospel. Christ accepted our fallen flesh after four thousand years of inherited weakness, which were passed unto Him through Mary. As our Example, He demonstrated that by the exercising of His will, to be surrendered unto His Father’s will, we can overcome as He overcame, by exercising our will in subjection to His will. Our will is employed, either for good or evil in our brain, which is the citadel of the soul.

Iji chọpụta ihe mkpara ndị ahụ nke Ezekiel na-anọchi anya ha n’ọrụ nke oziọma chọrọ nghọta bụ isi banyere oziọma ahụ. Kraịst nara anụ arụ anyị dara ada mgbe puku afọ anọ nke adịghị ike e ketara eketa gasịrị, nke e sitere n’aka Meri nyefee Ya. Dị ka Ihe Nlereanya anyị, O gosiri na site n’itinye uche nke ọchịchọ anyị n’ọrụ, ka e were nyefee ya n’okpuru ọchịchọ nke Nna Ya, anyị pụrụ imeri dịka O meriri, site n’itinye ọchịchọ anyị n’ọrụ n’okpuru ọchịchọ Ya. A na-eji ọchịchọ anyị arụ ọrụ, ma ọ bụ maka ezi ihe ma ọ bụ maka ihe ọjọọ, n’ime ụbụrụ anyị, nke bụ nnukwu ebe e wusiri ike nke mkpụrụ obi.

> “The student who desires to put the work of two terms into one, should not be permitted to have his own way in this matter. To undertake to do double work means with many, overtaxation of the mind, and a neglect of proper physical exercise. It is not reasonable to suppose that the mind can grasp and digest an oversupply of mental food, and it is as great a sin to overfeed the mind as it is to load the digestive organs, giving the stomach no periods of rest. The brain is the citadel of the whole man, and wrong habits of eating, dressing, or sleeping, affect the brain, and prevent the attaining of that which the student desires,—a good mental discipline. Any part of the body that is not treated with consideration will telegraph its injury to the brain. There should be exercised much patience and perseverance in instructing the youth how to preserve their health. They should become well informed on this matter, that every muscle and organ may be so strengthened and disciplined that in voluntary or involuntary action, the best of health may result, and the brain be invigorated to sustain the taxation of study.” Christian Education, 124.

> “A gaghị ekwe ka nwaakwụkwọ nke na-achọ itinye ọrụ nke oge ọmụmụ abụọ n’ime otu, mee ihe dịka uche ya si dị n’ihe a. Ibu n’obi ime ọrụ okpukpu abụọ pụtara, n’ebe ọtụtụ nọ, ibubiga uche ókè, na ileghara mmega ahụ ziri ezi anya. Ọ bụghị ihe ezi uche dị na ya iche na uche pụrụ ijide ma gbarie ihe oriri nke uche karịrị akarị, ma ọ bụkwa mmehie dị ukwuu ibufee uche ihe ókè dịka ọ dị ibuputara akụkụ ahụ mgbari nri ibu, na-enyeghị afo oge izuike ọ bụla. Ụbụrụ bụ nnukwu ebe e wusiri ike nke mmadụ dum, ma àgwà ọjọọ n’ihe banyere iri nri, iyi uwe, ma ọ bụ ihi ụra, na-emetụta ụbụrụ, ma gbochie iru ihe nwaakwụkwọ ahụ na-achọ,—ọzụzụ ezi uche dị mma. Akụkụ ọ bụla nke ahụ a na-eleghị anya n’ụzọ kwesịrị ekwesị ga-ezipu ozi mmerụ ahụ ya n’ụbụrụ. Ekwesịrị igosi ndidi na ntachi obi dị ukwuu n’ịkụziri ndị ntorobịa otu esi echekwa ahụ ike ha. Ha kwesịrị ịghọ ndị a kụziiri nke ọma n’ihe a, ka akwara ọ bụla na akụkụ ahụ ọ bụla wee sie ike ma nwee ọzụzụ nke ọma, ka n’omume nke a na-ama ụma ma ọ bụ nke a na-amaghị ama, ahụ ike kacha mma wee pụta, a ga-emekwa ka ụbụrụ sie ike iji kwado ibu ọrụ nke ọmụmụ.” Christian Education, 124.

The work of the everlasting covenant is to write God’s law upon our hearts and our minds, and both our heart and our mind is located in the “citadel of our souls,” which is our brain.

Ọrụ nke ọgbụgba ndụ ebighị ebi bụ ide iwu Chineke n’obi anyị na n’uche anyị, ma obi anyị ma uche anyị dịkwa n’ebe a na-akpọ “ụlọ nche nke mkpụrụobi anyị,” nke bụ ụbụrụ anyị.

> “The mind of a man or woman does not come down in a moment from purity and holiness to depravity, corruption, and crime. It takes time to transform the human to the divine, or to degrade those formed in the image of God to the brutal or the satanic. By beholding we become changed. Though formed in the image of his Maker, man can so educate his mind that sin which he once loathed will become pleasant to him. As he ceases to watch and pray, he ceases to guard the citadel, the heart, and engages in sin and crime. The mind is debased, and it is impossible to elevate it from corruption while it is being educated to enslave the moral and intellectual powers and bring them in subjection to grosser passions. Constant war against the carnal mind must be maintained; and we must be aided by the refining influence of the grace of God, which will attract the mind upward and habituate it to meditate upon pure and holy things.” Adventist Home, 330.

> “Uche nwoke ma ọ bụ nwaanyị adịghị esi n’ịdị ọcha na nsọpụta ada n’otu ntabi anya ruo n’ime mmehie jọrọ njọ, nrụrụ aka, na mpụ. Ọ na-ewe oge ịgbanwe ihe bụ mmadụ ka ọ bụrụ nke Chineke, ma ọ bụ iweda ndị e kere n’onyinyo nke Chineke ala ka ha bụrụ ndị obi ọjọọ ma ọ bụ ndị nke Setan. Site n’ile anya ka anyị na-agbanwe. Ọ bụ ezie na e kere mmadụ n’onyinyo nke Onye kere ya, mmadụ pụrụ ịzụlite uche ya n’ụzọ nke na mmehie ahụ ọ kpọrọ asị n’oge gara aga ga-atọ ya ụtọ. Ka ọ na-akwụsị ile nche ma na-ekpe ekpere, ọ na-akwụsị ichekwa nnukwu ebe siri ike ahụ, bụ obi, ma na-abanye n’ime mmehie na mpụ. A na-eweda uche ala, ọ gaghịkwa ekwe omume ibuli ya elu pụọ na nrụrụ aka mgbe a ka na-azụ ya ka ọ dọọrọ ikike omume na nke ọgụgụ isi n’ohu ma weta ha n’okpuru agụụ mmekọahụ na agụụ anụ arụ ndị ka njọ. A ghaghị ịnọgide na-alụ ọgụ mgbe niile megide uche nke anụ arụ; a ghaghịkwa inyere anyị aka site n’ike mmụọ nsọ nke amara nke Chineke na-eme ka mmadụ dị ọcha, nke ga-adọta uche elu ma mee ka ọ bụrụ ihe a na-eme kwa mgbe ichebara ihe ndị dị ọcha na ndị nsọ echiche.” Adventist Home, 330.

The “mind,” the “heart,” the “brain” is the “citadel of the soul.” A citadel is a fortress that is to be guarded from the entrance of sin.

“Uche,” “obi,” “ụbụrụ” bụ “ụlọ nche nke mkpụrụ obi.” Ụlọ nche bụ ebe e wusiri ike nke a ga-echebe ka mmehie ghara isi n’ọnụ ụzọ ya bata.

> “In His prayer to the Father, Christ gave to the world a lesson which should be graven on mind and soul. ‘This is life eternal,’ He said, ‘that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.’ John 17:3. This is true education. It imparts power. The experimental knowledge of God and of Jesus Christ whom He has sent, transforms man into the image of God. It gives to man the mastery of himself, bringing every impulse and passion of the lower nature under the control of the higher powers of the mind. It makes its possessor a son of God and an heir of heaven. It brings him into communion with the mind of the Infinite, and opens to him the rich treasures of the universe.” Christ’s Object Lessons, 114.

> “N’ekpere Ya nye Nna, Kraịst nyere ụwa nkuzi nke kwesịkwara ka e dee ya n’uche na n’obi. ‘Nke a bụ ndụ ebighị ebi,’ ka O kwuru, ‘ka ha mara Gị, naanị ezi Chineke ahụ, na Jisọs Kraịst, Onye Ị zitere.’ Jọn 17:3. Nke a bụ ezi agụmakwụkwọ. Ọ na-enye ike. Ihe ọmụma sitere n’ahụmahụ banyere Chineke na banyere Jisọs Kraịst, Onye O zitere, na-agbanwe mmadụ ka o yie onyinyo Chineke. Ọ na-enye mmadụ ikike ijide onwe ya, na-edobe mkpali na agụụ niile nke ọdịdị ala ya n’okpuru nchịkwa nke ike ndị ka elu nke uche. Ọ na-eme ka onye nwere ya bụrụ nwa Chineke na onye nketa nke eluigwe. Ọ na-ebute ya n’ime mmekọrịta ya na uche nke Onye Na-enweghị Ọgwụgwụ, ma megheere ya akụnụba bara ụba nke eluigwe na ala.” Christ’s Object Lessons, 114.

The “higher powers” are to be employed to control and bring into subjection the “impulses and passions of the lower nature.” The higher powers are located in the mind, and it is “communion with the mind of the Infinite,” that “transforms man into the image of God.” In the sealing time of the one hundred and forty-four thousand the image of the beast is formed in one class and the image of Christ in the other class. What accomplishes the transformation is the connection of minds. Those who have a carnal or fleshly mind as Paul identifies it, form the image of the flesh—the beast. Those who have attained the mind of Christ, form the image of Christ. The promise of the covenant is that we can attain to the mind of Christ at conversion, though we were all born with a carnal mind.

A ga-eji “ike ndị ka elu” chịkwaa ma mee ka “mkpali na agụụ nke ọdịdị dị ala” bụrụ ndị e doro n’okpuru. Ike ndị ka elu dị n’uche, ọ bụkwa “mmekọrịta ya na uche nke Onye Enweghi Oke” ka “na-agbanwe mmadụ ka ọ bụrụ n’onyinyo Chineke.” N’oge ime akara nke puku narị na iri anọ na anọ ahụ, a na-akpụ onyinyo anụ ọhịa ahụ n’ime otu òtù, a na-akpụkwa onyinyo Kraịst n’ime òtù nke ọzọ. Ihe na-emezu mgbanwe ahụ bụ njikọta nke uche dị iche iche. Ndị nwere uche anụ ahụ ma ọ bụ uche nke anụ-aru, dị ka Pọl si kọwaa ya, na-akpụ onyinyo nke anụ-aru—anụ ọhịa ahụ. Ndị ruteworo n’uche Kraịst na-akpụ onyinyo Kraịst. Nkwa nke ọgbụgba-ndụ ahụ bụ na anyị pụrụ iru n’uche Kraịst n’oge ntọghata, ọ bụ ezie na a mụrụ anyị niile na uche anụ ahụ.

> Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Philippians 2:5–8.

> Ka echiche a dịrị n’ime unu, nke dịkwa n’ime Kraịst Jizọs: Onye, ebe ọ nọ n’ụdị Chineke, agụghị ịdị ka Chineke ihe a ga-anapụ n’ike: ma o mere onwe ya ihe efu, were n’elu ya ọdịdị ohu, e wee mee ya n’oyiyi mmadụ: ma ebe a hụrụ ya n’ọnọdụ dịka mmadụ, o wedara onwe ya ala, ghọọkwa onye na-erube isi ruo n’ọnwụ, ọbụna ọnwụ nke obe. Ndị Filipai 2:5–8.

We are to have the mind of Christ in us, as it was also in Christ, for we were created in His image. But we do not have that mind, we have a carnal mind, sold under sin.

A ga-enwe n’ime anyị uche nke Kraịst, dịka ọ dịkwa n’ime Kraịst, n’ihi na e kere anyị n’onyinyo Ya. Ma anyị enweghị uche ahụ; anyị nwere uche anụ ahụ, nke e rere n’okpuru mmehie.

> There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. Romans 8:1–10.

> Ya mere, ikpe ọmụma adịghịzi ugbu a n’ahụ́ ndị nọ n’ime Kraịst Jizọs, ndị na-adịghị eje ije dịka anụ ahụ si dị, kama dịka Mmụọ si dị. N’ihi na iwu nke Mmụọ nke ndụ n’ime Kraịst Jizọs emewo ka m bụrụ onye a tọhapụrụ n’iwu nke mmehie na ọnwụ. N’ihi na ihe iwu ahụ enweghị ike ime, n’ihi na ọ dara ogbenye site n’anụ ahụ, Chineke, site n’izite Ọkpara nke ya n’oyiyi nke anụ ahụ mmehie, na n’ihi mmehie, mara mmehie ikpe n’anụ ahụ: Ka e wee mezuo ezi omume nke iwu n’ime anyị, ndị na-adịghị eje ije dịka anụ ahụ si dị, kama dịka Mmụọ si dị. N’ihi na ndị bụ nke anụ ahụ na-eche ihe ndị nke anụ ahụ; ma ndị bụ nke Mmụọ na-eche ihe ndị nke Mmụọ. N’ihi na iche echiche nke anụ ahụ bụ ọnwụ; ma iche echiche nke Mmụọ bụ ndụ na udo. N’ihi na uche anụ ahụ bụ iro megide Chineke: n’ihi na ọ naghị edobe onwe ya n’okpuru iwu Chineke, ọ pụghịkwa ime ya n’ezie. Ya mere, ndị nọ n’anụ ahụ apụghị ime Chineke ihe na-atọ Ya ụtọ. Ma unu anọghị n’anụ ahụ, kama n’ime Mmụọ, ma ọ bụrụ na Mmụọ Chineke bi n’ime unu. Ugbu a, ọ bụrụ na onye ọbụla enweghị Mmụọ Kraịst, onye ahụ abụghị nke Ya. Ma ọ bụrụ na Kraịst nọ n’ime unu, ahụ ahụ nwụrụ anwụ n’ihi mmehie; ma Mmụọ bụ ndụ n’ihi ezi omume. Ndị Rom 8:1–10.

To be of the Spirit is life, and to be of the flesh is death. The flesh is the lower nature, it is the source of our feelings. The fleshly lower nature is to be governed by the higher nature, which is accomplished by the exercise of our wills in subjection to the Holy Spirit. Our higher carnal minds can be transformed here and now, but our lower nature must wait for the Second Coming to be changed.

Ịbụ nke Mmụọ bụ ndụ, ma ịdị nke anụ ahụ bụ ọnwụ. Anụ ahụ bụ ọdịdị dị ala, ọ bụ isi iyi nke mmetụta anyị. Ọdịdị dị ala nke anụ ahụ aghaghị ịdị n’okpuru ọchịchị nke ọdịdị dị elu, nke a na-emezu site n’iji ọchịchọ-obi anyị arụ ọrụ n’okpuru ido onwe ya n’okpuru Mmụọ Nsọ. Uche anụ ahụ anyị dị elu nwere ike ịgbanwe ebe a na ugbu a, ma ọdịdị anyị dị ala aghaghị ichere Ọbịbịa nke Abụọ ka e gbanwee ya.

Ezekiel’s two sticks identify a stick that is represented as the courtyard, and that stick reached its conclusion in 1798. It had been perfectly divided by twelve hundred and sixty years of paganism trampling down the host, and twelve hundred and sixty years of papalism trampling down the host. That stick did not represent the trampling down of God’s sanctuary, for God’s sanctuary was located in the southern kingdom. The host that was trampled down by paganism and papalism, was a human temple, but in relation to the southern kingdom it was the body, and the southern kingdom was where God chose to place the head. The northern kingdom was the body, the southern kingdom was the head.

Osisi abụọ nke Ezikiel na-akọwapụta otu osisi nke e ji anọchi anya ogige ime ụlọ nsọ, ma osisi ahụ ruru njedebe ya n’afọ 1798. E kewara ya nke ọma site n’afọ puku abụọ na narị isii na iri isii nke ikpere arụsị na-azọda usuu ahụ, na afọ puku abụọ na narị isii na iri isii nke ọchịchị papal na-azọda usuu ahụ. Osisi ahụ anọchiteghị anya ịzọda ebe nsọ nke Chineke, n’ihi na ebe nsọ nke Chineke dị n’alaeze ndịda. Usuu ahụ nke ikpere arụsị na ọchịchị papal zọdatara bụ ụlọ nsọ mmadụ, ma n’ihe metụtara alaeze ndịda, ọ bụ ahụ, alaeze ndịda kwa bụ ebe Chineke họọrọ idobe isi. Alaeze ugwu bụ ahụ, alaeze ndịda bụ isi.

The northern kingdom’s two divisions of twelve hundred and sixty years, represented the two various tendencies to sin in the body temple, as represented by inherited and cultivated tendencies. Paganism was a symbol of the inherited tendencies of sin in the body temple, and papalism’s adoption of the religion of paganism, represents the cultivated tendencies to sin. In either case, the body temple could not be transformed until the Second Coming, so the stick of the northern kingdom extended only to 1798, and when John was told to measure the temple, that stick was to be left off.

Nkewa abụọ nke alaeze ugwu ahụ nke afọ puku abụọ na narị atọ na iri isii, nọchiri anya agwa abụọ dị iche iche nke mmehie n’ime ụlọ nsọ nke ahụ, dịka e si anọchi anya ha site n’agwa mmehie e ketara eketa na ndị a zụlitere. Ikpere arụsị bụ ihe nnọchianya nke agwa mmehie e ketara eketa n’ime ụlọ nsọ nke ahụ, ma nnabata papalism nke okpukpe nke ikpere arụsị, na-anọchi anya agwa mmehie ndị a zụlitere. N’ọnọdụ ọbụla, a pụghị ime ka ụlọ nsọ nke ahụ gbanwee ruo n’Ọbịbịa nke Abụọ, ya mere mkpisi nke alaeze ugwu ahụ ruru naanị ruo 1798, ma mgbe a gwara Jọn ka o tụọ ụlọ nsọ ahụ, a ga-ahapụ mkpisi ahụ.

The word “conversion,” means a transformation or change from one state or condition to another. When Adam and Eve sinned, they were “converted” from their original state, for they had been created perfect, in the image of God, with the higher powers controlling the lower powers. When they sinned, they were “converted” into a being where the lower powers took ascendancy over the higher powers. They transmitted that condition to all their descendants.

Okwu ahụ bụ “ntughari,” pụtara mgbanwe ma ọ bụ ịgbanwee site n’otu ọnọdụ ma ọ bụ ọnọdụ ịdị adị gaa n’ọzọ. Mgbe Adam na Iv mehieworo, e “gbanwere” ha site n’ọnọdụ mbụ ha, n’ihi na e kere ha n’izu oke, n’oyiyi Chineke, ebe ike ndị dị elu na-achịkwa ike ndị dị ala. Mgbe ha mehieworo, e “gbanwere” ha bụrụ ụdị ịdị adị ebe ike ndị dị ala nwetara ọchịchị n’elu ike ndị dị elu. Ha bufere ọnọdụ ahụ nye ụmụ ụmụ ha niile.

In the prophetic relation of Ezekiel’s two sticks, the Lord chose Jerusalem to be the head, the capital where the king resided. It was to be the higher power. In the simile of the two sticks the southern kingdom was the lower power in relation to the higher kingdom in the north. The conversion that is represented when the two sticks were to be joined, required that the southern kingdom was returned to its position as the head. It was to be converted unto the northern kingdom, for it was then joined with the true king of the north, and connected with the throne room of the true northern kingdom.

N’ihe gbasara njikọ amụma nke osisi abụọ Ezikiel, Onyenwe anyị họọrọ Jerusalem ka ọ bụrụ isi, isi obodo ebe eze bi. Ọ ga-abụ ike ka elu. N’ilu osisi abụọ ahụ, alaeze ndịda bụ ike ka ala n’ihe metụtara alaeze ka elu nke ugwu. Ntụgharị ahụ nke a na-anọchi anya ya mgbe a ga-ejikọta osisi abụọ ahụ, chọrọ ka e weghachi alaeze ndịda n’ọnọdụ ya dịka isi. A ga-atụgharị ya gaa n’ebe alaeze ugwu nọ, n’ihi na n’oge ahụ e jikọtara ya na ezi eze nke ugwu, ma mee ka ọ bụrụ nke ejikọtara na ụlọ ocheeze nke ezi alaeze ugwu.

For this reason, the northern kingdom only reached to 1798, and John was told to leave off the courtyard, which only reached to 1798. The southern kingdom would be joined to the stick of the twenty-three hundred years with the arrival of the third angel, but the northern kingdom would end as the combination of divinity and humanity was accomplished within the two apartments of the temple which John then measured. The northern kingdom was connected by the link of forty-six with the southern kingdom, at the arrival of the third angel, but it did not directly connect with 1844, as did the southern kingdom.

N’ihi nke a, alaeze ugwu ahụ rutere naanị ruo n’afọ 1798, a gwakwara Jọn ka ọ hapụ ogige mpụta, nke rutekwara naanị ruo n’afọ 1798. A ga-ejikọta alaeze ndịda ahụ na nkpa nke afọ puku abụọ na narị atọ site n’ịbịarute nke mmụọ ozi nke atọ, ma alaeze ugwu ahụ ga-abịa ná njedebe ka e mezuru njikọta nke ịdị Chineke na ịdị mmadụ n’ime ime ụlọ abụọ nke ụlọ nsọ ahụ Jọn wee tụọ. E jikọtara alaeze ugwu ahụ na alaeze ndịda ahụ site na njikọ nke iri anọ na isii n’oge mbata nke mmụọ ozi nke atọ, ma o jikọtaghị ozugbo na 1844, dịka alaeze ndịda ahụ siri jikọta.

The southern kingdom was linked with both the temple of forty-six years, and the combination of divinity with humanity represented by the two hundred and twenty years. The northern kingdom in 1798, marked the foundation of the temple of forty-six years, but it there ended, for as the foundation, it represented the flesh which Christ had taken upon Himself, and His flesh was slain from the foundation of the world. All the temples are interchangeable symbols, and the foundation of the forty-six years in 1798, identifies His human flesh, and the conclusion of those forty-six years in 1844, identifies His Divinity.

Ejikọtara alaeze ndịda na ma ụlọ nsọ nke afọ iri anọ na isii, yana njikọ nke ịdị chi na ịdị mmadụ nke afọ narị abụọ na iri abụọ nọchiri anya ya. Alaeze ugwu, n’afọ 1798, kara akara ntọala nke ụlọ nsọ nke afọ iri anọ na isii ahụ, ma ọ kwụsịrị ebe ahụ, n’ihi na dịka ntọala, ọ nọchiri anya anụ ahụ Kraịst were n’ahụ Ya, ma e gburu anụ ahụ Ya site na ntọala ụwa. Ụlọ nsọ niile bụ ihe nnọchianya ndị a pụrụ iji gbanwee ibe ha, ma ntọala nke afọ iri anọ na isii ahụ n’afọ 1798 na-akọwa anụ ahụ mmadụ Ya, ebe mmechi nke afọ iri anọ na isii ahụ n’afọ 1844 na-akọwa ịdị Chi Ya.

The host that was trampled down until 1798 was not God’s sanctuary, though God’s sanctuary was represented as being trampled down in that period of time, but that trampling down was being carried out in the southern kingdom, where God had chosen Jerusalem, to place His sanctuary and name. The host that had been trampled down, represented the Gentiles, it represented the body.

Ndị agha ahụ a zọpịara n’okpuru ruo n’afọ 1798 abụghị ebe nsọ nke Chineke, ọ bụ ezie na e gosiri ebe nsọ nke Chineke dịka ihe a na-azụpịarị n’oge ahụ; ma a na-emezigharị ịzọpịarị ahụ n’alaeze ndịda, ebe Chineke họọrọ Jerusalem ka O debe ebe nsọ Ya na aha Ya. Ndị agha ahụ a zọpịara n’okpuru nọchiri anya ndị mba ọzọ, ha nọchiri anya ahụ.

When Adam and Eve sinned, the “seven times” of seven thousand years of humanity being trampled down by sin began. At that point, the Lamb who was slain from the foundation of the world provided skins of lamb to cover the sinful nakedness of humanity. When the trampling down of humanity concluded in 1798, the Lamb, who is the foundation and builder of every sanctified representation of a temple, was again slain. There the northern kingdom, and the human temple represented therein, ended.

Mgbe Adam na Iv mehiere, “ugboro asaa” nke puku afọ asaa nke mmehie na-azọda mmadụ malitere. N’oge ahụ, Nwa Atụrụ ahụ e gburu site na ntọala ụwa nyere akpụkpọ nke nwa atụrụ iji kpuchie ịgba ọtọ nke mmehie nke mmadụ. Mgbe ịzọda mmadụ ahụ bịarutere na njedebe ya n’afọ 1798, e gbukwara Nwa Atụrụ ahụ ọzọ, onye bụ ntọala na onye na-ewu ihe nnọchianya nsọ nile nke ụlọ nsọ. N’ebe ahụ ka alaeze ugwu ahụ, na ụlọ nsọ mmadụ e gosiri n’ime ya, kwụsịrị.

1798 was when the counterfeit antichrist was slain after he had given his satanic witness of three and a half prophetic years, which began with his empowerment in the year 538, which was preceded by thirty years of preparation beginning in the year 508. That was a satanic counterfeit of Christ’s thirty years of preparation that began at His birth, which ended at His empowerment, when He was baptized, and thereafter He gave His testimony for three and a half literal years until He reached the point where the Lamb slain from the foundation of the world was crucified. Then was fulfilled His promise that once the temple was destroyed, He would raise it up in three days.

1798 bụ mgbe e gburu onye ahụ bụ antikraịst adịgboroja ahụ, mgbe o nyesịrị àmà ya nke satan nyere n’ime afọ amụma atọ na ọkara, nke malitere site n’inye ya ike n’afọ 538, nke afọ iri atọ nke nkwadebe gara n’ihu ya, malite n’afọ 508. Nke ahụ bụ adịgboroja satan nke afọ iri atọ nke nkwadebe Kraịst, nke malitere n’oge a mụrụ Ya, nke kwụsịrị n’oge e nyere Ya ike, mgbe e mere Ya baptizim, ma mgbe nke ahụ gasịrị O nyere àmà Ya ruo afọ nkịtị atọ na ọkara, ruo mgbe O rutere n’ebe a kpọgidere Nwa-aturu ahụ e gburu kemgbe ntọala ụwa n’obe. Mgbe ahụ ka e mezuru nkwa Ya na ozugbo e bibiri ụlọ nsọ ahụ, Ọ ga-ebili ya n’ime ụbọchị atọ.

He would be the one that raised up His body temple, for it was the power of His divinity that accomplished the resurrection, for His divinity did not die at the crucifixion, it was His humanity that died on the cross, for it is impossible for God to die.

Ọ ga-abụ Onye ga-eme ka ụlọ nsọ nke ahụ Ya bilie, n’ihi na ọ bụ ike nke ịdị-nsọ Chineke Ya mere ka mbilite n’ọnwụ ahụ pụta, n’ihi na ịdị-nsọ Chineke Ya anwụghị n’obe, kama ọ bụ ọdịdị mmadụ Ya nwụrụ n’elu obe, n’ihi na ọ gaghị ekwe omume ka Chineke nwụọ.

> “‘I am the resurrection, and the life’ (John 11:25). He who had said, ‘I lay down my life, that I might take it again’ (John 10:17), came forth from the grave to life that was in Himself. Humanity died; divinity did not die. In His divinity, Christ possessed the power to break the bonds of death. He declares that He has life in Himself to quicken whom He will.” Selected Messages, book 1, 301.

> “‘Abụ m mbilite n’ọnwụ, na ndụ’ (Jọn 11:25). Onye ahụ kwuru, ‘Ana m atụkwasị ndụ m ala, ka m wee were ya ọzọ’ (Jọn 10:17), si n’ili pụta bịa na ndụ nke dị n’ime Onwe Ya. Mmadụ nwụrụ; chi adịghị anwụ anwụ. N’ịbụ chi Ya, Kraịst nwere ike ịgbaji agbụ ọnwụ. Ọ na-ekwupụta na O nwere ndụ n’ime Onwe Ya iji nye ndụ onye ọ bụla Ọ chọrọ.” Selected Messages, book 1, 301.

In 1798, the human temple, the host of the “northern kingdom”, came to a conclusion, for as the symbol of the lower nature, it could not be changed until the resurrection at the Second Coming. It did however identify the foundation of the forty-six years when Christ raised up the temple which could be transformed, represented by the southern kingdom, which was a symbol of the higher powers of the mind, which is transformed the moment a sinner is justified.

N’afọ 1798, ụlọ nsọ nke mmadụ, ndị agha nke “alaeze ugwu,” bịara n’ókè ngwụcha, n’ihi na dị ka ihe nnọchianya nke ọdịdị dị ala, a pụghị ịgbanwe ya ruo n’mbilite n’ọnwụ n’oge Ọbịbịa Nke Abụọ. Ma, ọ kpọpụtara ntọala nke afọ iri anọ na isii ahụ mgbe Kraịst weliri ụlọ nsọ ahụ elu nke a pụrụ ịgbanwe, nke alaeze ndịda nọchiri anya ya, nke bụ ihe nnọchianya nke ike dị elu nke uche, nke a na-agbanwe n’oge ahụ ka a na-agụ onye mmehie n’onye ezi omume.

> “Upon the foundation that Christ Himself had laid, the apostles built the church of God. In the Scriptures the figure of the erection of a temple is frequently used to illustrate the building of the church. Zechariah refers to Christ as the Branch that should build the temple of the Lord. He speaks of the Gentiles as helping in the work: ‘They that are far off shall come and build in the temple of the Lord;’ and Isaiah declares, ‘The sons of strangers shall build up thy walls.’ Zechariah 6:12, 15; Isaiah 60:10.

> “N’elu ntọala ahụ Kraịst N’onwe Ya tọrọ, ndịozi wuru ụka nke Chineke. N’Akwụkwọ Nsọ, a na-ejikarị ihe oyiyi nke iwuli ụlọ nsọ kọwaa iwuli ụka ahụ. Zekaraya na-ekwu maka Kraịst dịka Alaka ahụ nke ga-ewu ụlọ nsọ nke Onyenwe anyị. Ọ na-ekwukwa banyere ndị mba ọzọ dịka ndị na-enyere aka n’ọrụ ahụ: ‘Ndị nọ n’ebe dị anya ga-abịa, ha ewukwa n’ụlọ nsọ nke Onyenwe anyị;’ ma Aịsaịa na-ekwupụta, ‘Ụmụ ndị ọbịa ga-ewukwa mgbidi gị.’ Zekaraya 6:12, 15; Aịsaịa 60:10.”

> “Writing of the building of this temple, Peter says, ‘To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.’ 1 Peter 2:4, 5.

> “N’ide banyere iwu ụlọ nsọ a, Pita na-ekwu, ‘N’ịbịakwute Onye ahụ, dịka nkume dị ndụ, nke mmadụ jụrụ n’ezie, ma nke Chineke họpụtara, nke dịkwa oké ọnụ ahịa, unu onwe unu kwa, dịka nkume dị ndụ, ka a na-ewuli elu bụrụ ụlọ ime mmụọ, ọkwa nchụàjà dị nsọ, iji chụọ àjà ime mmụọ, ndị Chineke na-anabata site n’aka Jizọs Kraịst.’ 1 Pita 2:4, 5.”

> “In the quarry of the Jewish and the Gentile world the apostles labored, bringing out stones to lay upon the foundation. In his letter to the believers at Ephesus, Paul said, ‘Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the Chief Cornerstone; in whom all the building fitly framed together groweth unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit.’ Ephesians 2:19–22.

> “N’ebe a na-egwupụta nkume nke ụwa ndị Juu na nke ndị mba ọzọ ka ndịozi rụsịrị ọrụ, na-ewepụta nkume iji tọkwasị n’elu ntọala ahụ. N’akwụkwọ ozi ya o degaara ndị kwere ekwe nọ n’Efesọs, Pọl sịrị, ‘Ya mere ugbu a unu abụghịzi ndị ọbịa na ndị ala ọzọ, kama unu na ndị nsọ bụ ụmụ amaala ibe ha, bụrụkwa ndị ezinụlọ Chineke; e wukwasiwokwa unu n’elu ntọala nke ndịozi na ndị amụma, ebe Jisọs Kraịst n’onwe Ya bụ Nkume Nkụzi nke isi; n’ime Ya ka ụlọ ahụ dum, ebe e jikọtara ya nke ọma, na-etolite bụrụ ụlọ nsọ n’ime Onyenwe anyị: n’ime Ya ka a na-ewukwakwa unu ọnụ ka unu bụrụ ebe obibi Chineke site na Mmụọ.’ Ndị Efesọs 2:19–22.”

> “And to the Corinthians he wrote: ‘According to the grace of God which is given unto me, as a wise master builder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is.’ 1 Corinthians 3:10–13.

> “O dekwara ndị Kọrint, sị: ‘Dị ka amara Chineke nke enyere m, dịka onye-ọkụzụ ụlọ maara ihe, atụkwasịwo m ntọala, onye ọzọ na-ewukwasịkwa ya. Ma ka onye ọ bụla lezienụ anya otú o si ewukwasị ya. N’ihi na ọ dịghị onye ọbụla pụrụ ịtọ ntọala ọzọ karịa nke a tọgbọrọla, nke bụ Jisọs Kraịst. Ma ọ bụrụ na onye ọbụla ewukwasị n’elu ntọala a ọlaedo, ọlaọcha, nkume ndị dị oké ọnụ ahịa, osisi, ahịhịa, okpete akọrọ; a ga-eme ka ọrụ onye ọ bụla pụta ìhè: n’ihi na ụbọchị ahụ ga-ekwupụta ya, ebe a ga-ekpughe ya n’ọkụ; ọkụ ahụ ga-anwale kwa ọrụ onye ọ bụla ụdị ọ bụ.’ 1 Ndị Kọrint 3:10–13.”

> “The apostles built upon a sure foundation, even the Rock of Ages. To this foundation they brought the stones that they quarried from the world. Not without hindrance did the builders labor. Their work was made exceedingly difficult by the opposition of the enemies of Christ. They had to contend against the bigotry, prejudice, and hatred of those who were building upon a false foundation. Many who wrought as builders of the church could be likened to the builders of the wall in Nehemiah’s day, of whom it is written: ‘They which builded on the wall, and they that bare burdens, with those that laded, everyone with one of his hands wrought in the work, and with the other hand held a weapon.’ Nehemiah 4:17.” Acts of the Apostles, 595, 596.

> “Ndịozi ahụ wuru n’elu ntọala siri ike, ya bụ, Okwute Ebighị Ebi. N’ebe ntọala a nọ ka ha wetara nkume ndị ha kpọpụtara n’ụwa. Ọ bụghị n’enweghị ihe mgbochi ka ndị na-ewu ụlọ ahụ rụrụ ọrụ. E mere ka ọrụ ha sie ike nke ukwuu n’ihi mmegide nke ndị iro Kraịst. Ha aghaghị ịlụso ikwubiga okwukwe ókè, ajọ mbunobi, na ịkpọasị nke ndị na-ewu n’elu ntọala ụgha ọgụ. Ọtụtụ n’ime ndị rụrụ ọrụ dịka ndị na-ewu nzukọ a pụrụ iji ha tụnyere ndị na-ewu mgbidi n’ụbọchị Nehemaịa, ndị e dere banyere ha, sị: ‘Ndị na-ewu n’elu mgbidi, na ndị na-ebu ibu, na ndị na-ebukwa ihe a ga-ebu, onye ọbụla jiri otu aka ya rụọ ọrụ ahụ, jiri aka nke ọzọ jide ngwa ọgụ.’ Nehemaịa 4:17.” Ọrụ Ndịozi, 595, 596.

We will continue this study in the next article.

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

> “The fall of man filled all heaven with sorrow. The world that God had made was blighted with the curse of sin and inhabited by beings doomed to misery and death. There appeared no escape for those who had transgressed the law. Angels ceased their songs of praise. Throughout the heavenly courts there was mourning for the ruin that sin had wrought.

> “Ọdịda nke mmadụ mere ka eluigwe nile juputa n’iru újú. Ụwa ahụ nke Chineke kere mebiri emebi site n’ọnụ Chineke nke mmehie ma ndị e kere eke bi n’ime ya bụrụ ndị a kpebiri maka nhụjuanya na ọnwụ. O nweghị ụzọ mgbapụ pụtara ìhè nye ndị mehiere iwu ahụ. Ndị mmụọ ozi kwụsịrị abụ otuto ha. N’ogige nile nke eluigwe, e nwere iru újú n’ihi mbibi ahụ mmehie kpatara.”

> “The Son of God, heaven’s glorious Commander, was touched with pity for the fallen race. His heart was moved with infinite compassion as the woes of the lost world rose up before Him. But divine love had conceived a plan whereby man might be redeemed. The broken law of God demanded the life of the sinner. In all the universe there was but one who could, in behalf of man, satisfy its claims. Since the divine law is as sacred as God Himself, only one equal with God could make atonement for its transgression. None but Christ could redeem fallen man from the curse of the law and bring him again into harmony with Heaven. Christ would take upon Himself the guilt and shame of sin—sin so offensive to a holy God that it must separate the Father and His Son. Christ would reach to the depths of misery to rescue the ruined race.

> “A kpaliri Ọkpara Chineke, Onye-isi agha nke eluigwe jupụtara n’ebube, ebere n’ihi agbụrụ dara ada kpaliri Ya. Obi Ya we metụta site n’obi ebere na-adịghị ngwụcha ka ahụhụ nke ụwa furu efu siri bilie n’ihu Ya. Ma ịhụnanya nke Chukwu etinyelarị uche n’atụmatụ nke a ga-esi gbapụta mmadụ. Iwu Chineke e tiwara emebi chọrọ ndụ onye mmehie. N’ime eluigwe na ụwa niile, e nwere naanị Otu onye pụrụ, n’ọnọdụ mmadụ, imeju ihe ọ na-arịọ. Ebe iwu Chineke dị nsọ dịka Chineke N’onwe Ya, naanị Onye hà Chineke nha ka o nwere ike ime mkpuchi mmehie maka mmebi ya. Ọ dịghị onye ọzọ ma e wezụga Kraịst pụrụ ịgbapụta mmadụ dara ada n’ọbụbụ ọnụ nke iwu ma mee ka o laghachikwa n’ime nkwekọ na Eluigwe. Kraịst ga-eburu n’Onwe Ya ikpe ọmụma na ihere nke mmehie—mmehie nke na-akpasu Chineke dị nsọ iwe nke ukwuu ruo n’ókè na ọ ga-ekewapụ Nna na Ọkpara Ya. Kraịst ga-eru ala nke omimi nke ahụhụ iji napụta agbụrụ e bibiri ebibi.”

> “Before the Father He pleaded in the sinner’s behalf, while the host of heaven awaited the result with an intensity of interest that words cannot express. Long continued was that mysterious communing—’the counsel of peace’ (Zechariah 6:13) for the fallen sons of men. The plan of salvation had been laid before the creation of the earth; for Christ is ‘the Lamb slain from the foundation of the world’ (Revelation 13:8); yet it was a struggle, even with the King of the universe, to yield up His Son to die for the guilty race. But ‘God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ John 3:16. Oh, the mystery of redemption! the love of God for a world that did not love Him! Who can know the depths of that love which ‘passeth knowledge’? Through endless ages immortal minds, seeking to comprehend the mystery of that incomprehensible love, will wonder and adore.

> “N’ihu Nna Ya ka Ọ rịọrọ arịrịọ n’ọnọdụ onye mmehie, ebe ìgwè nile nke eluigwe nọ na-eche nsonaazụ ya n’oke agụụ mmasị nke okwu na-apụghị ịkọwa. Ogologo oge ka mkparịta ụka omimi ahụ gara n’ihu—‘ndụmọdụ udo’ (Zakaraịa 6:13) maka ụmụ mmadụ dara ada. E debere atụmatụ nzọpụta tupu e kee ụwa; n’ihi na Kraịst bụ ‘Nwa-aturu ahụ e gburu site na ntọala ụwa’ (Mkpughe 13:8); ma ọ bụkwa ọgụ, ọbụna nye Eze nke eluigwe na ala, inyefe Ọkpara Ya ka Ọ nwụọ n’ihi agbụrụ ikpe mara. Ma ‘Chineke hụrụ ụwa n’anya otu a, na O nyere Ọkpara Ọ mụrụ naanị ya, ka onye ọbụla nke kwere na Ya ghara ila n’iyi, kama ka o nwee ndụ ebighị ebi.’ Jọn 3:16. Ewoo, ihe omimi nke mgbapụta! ịhụnanya Chineke nwere n’ebe ụwa nke na-ahụghị Ya n’anya nọ! Ònye pụrụ ịma ịdị omimi nke ịhụnanya ahụ nke ‘karịrị ihe ọmụma’? N’ime afọ ebighị ebi na-adịghị akwụsị akwụsị, uche ndị na-adịghị anwụ anwụ, ka ha na-achọ ịghọta ihe omimi nke ịhụnanya ahụ a na-apụghị ịghọta aghọta, ga-eju anya ma fee ofufe.”

> “God was to be manifest in Christ, ‘reconciling the world unto Himself.’ 2 Corinthians 5:19. Man had become so degraded by sin that it was impossible for him, in himself, to come into harmony with Him whose nature is purity and goodness. But Christ, after having redeemed man from the condemnation of the law, could impart divine power to unite with human effort. Thus by repentance toward God and faith in Christ the fallen children of Adam might once more become ‘sons of God.’ 1 John 3:2.” Patriarchs and Prophets, 63, 64.

> “A ghaghị ime ka Chineke pụta ìhè n’ime Kraịst, ‘na-eme ka ụwa dị n’udo na Onwe Ya.’ 2 Ndị Kọrịnt 5:19. Mmadụ adịwoala nke mmehie weturu nke ukwuu nke na ọ gaghị ekwe omume ka ọ, n’onwe ya, bata n’ime nkwekọrịta ya na Onye ọdịdị Ya bụ ịdị ọcha na ịdị mma. Ma Kraịst, mgbe Ọ gbasịrị mmadụ site n’ikpe ọmụma nke iwu ahụ, pụrụ inye ike nke Chineke ka o sonyere mgbalị mmadụ. Ya mere, site n’ichegharị n’ebe Chineke nọ na okwukwe n’ime Kraịst, ụmụ dara ada nke Adam pụrụ ọzọ ịbụ ‘ụmụ Chineke.’ 1 Jọn 3:2.” Patriarchs and Prophets, 63, 64.

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