The prophetic line which I am identifying as ‘the wheel of Josiah’ begins with the rebellion of ancient Israel as they rejected God as their king in 1097 BC. The first three kings (Saul, David and Solomon) are identified as reigning for forty years, from 1097 BC through to 977 BC. At Solomon’s death the rebellion of Jeroboam and the ten northern tribes finish the line of the first three kings, and begins a line of kings in both the northern and southern kingdoms.
वार्तात्मक रूपमा मैले ‘योशियाहको चक्र’ भनेर चिन्हित गरिरहेको अगमवाणीगत रेखा प्राचीन इस्राएलले सन् 1097 ईसा पूर्वमा परमेश्वरलाई आफ्ना राजा भनी अस्वीकार गर्दै विद्रोह गरेदेखि आरम्भ हुन्छ। पहिलो तीन राजा (शाऊल, दाऊद र सुलैमान) ले सन् 1097 ईसा पूर्वदेखि 977 ईसा पूर्वसम्म, प्रत्येकले चालीस वर्ष राज्य गरेको रूपमा चिन्हित गरिएका छन्। सुलैमानको मृत्यु हुँदा यारोबाम र उत्तरका दस कुलहरूको विद्रोहले पहिलो तीन राजाको रेखा समाप्त गर्छ, र उत्तर तथा दक्षिण दुवै राज्यहरूमा राजाहरूको एउटा रेखा आरम्भ गर्छ।
The first three kings are a symbol of many truths, but one of the wheels of truth which they are connected to is the last three kings of Judah—Jehoiakim, Jehoiachin and Zedekiah, who in turn represent Cyrus, Darius and Artaxerxes. Cyrus, Darius and Artaxerxes in turn represent their three decrees reaching from 536 BC to 457 BC; who in turn represent the three angels of Revelation fourteen that arrive in 1798, April 19, 1844 and October 22, 1844, respectively. The history of the arrival of the three angels of Revelation fourteen is repeated to the very letter in the sealing time of the one hundred and forty-four thousand, thus identifying that the prophetic line that begins with the anointing of Saul as king reaches its conclusion when the church triumphant is anointed at the soon-coming Sunday law. The line includes the wheel of king Josiah, that reaches back to Jeroboam’s rebellion of Bethel and Dan in 977 BC.
Faarfannaa mootummoota duraa kun dhugaa baayʼeef mallattoo dha; garuu goobbee dhugaa isaan itti walqabatan keessaa tokko mootummoota Yihudaa saddan dhumaa—Yehooyaaqiim, Yehooyaakiin fi Zedeqiyaa dha; isaan immoo Qiiros, Daariyos fi Arxekserxes bakka buʼu. Qiiros, Daariyos fi Arxekserxes immoo labsii isaanii sadan kan bara Dhaloota Kiristoos dura 536 irraa hamma 457tti diriiran bakka buʼu; isaanis immoo ergamoota mulʼata Yohaannis boqonnaa kudha afur keessaa sadan kan akkaataa isaanii keessatti bara 1798, Eebila 19, 1844 fi Onkololeessa 22, 1844tti dhufan bakka buʼu. Seenaan dhufaatii ergamoota sadan Mulʼata boqonnaa kudha afur keessaa kun yeroo chaappessuu dhibba afurtamaa fi afur kuma keessatti qubee qubeen irra deebiʼamee mulʼata; kanaanis sarara raajii kan dibamuu Saaʼol akka mootichaattiin jalqabu yeroo waldaan injifattoon seera Dilbataa yeroo dhihoo dhufu sana keessatti dibamtu xumura isaa gaʼuu adda baasa. Sararri kunis goobbee Mootii Yoosiyaas of keessaa qaba; innis hamma fincila Yerobiʼaam kan Beetʼeelii fi Daan keessatti bara Dhaloota Kiristoos dura 977tti gaʼutti deebiʼa.
Twenty-two
ބާވީސް
Jeroboam possesses the symbolism of twenty-two, for he reigned for twenty-two years, thus tying his witness into the history represented by twenty-two, which is a symbol of the combination of Divinity with humanity as illustrated by Daniel’s marah vision in the twenty-second day, and the number two hundred and twenty, of which, the number twenty-two is a tithe.
Երոբովամը կրում է քսաներկուի խորհրդանիշը, որովհետև նա թագավորեց քսաներկու տարի, այդպիսով իր վկայությունը կապելով այն պատմության հետ, որը ներկայացված է քսաներկուով, ինչը խորհրդանիշ է Աստվածության և մարդկության միավորման, ինչպես դա պատկերված է Դանիելի marah տեսիլքում՝ քսաներկուերորդ օրը, և երկու հարյուր քսան թվով, որի տասանորդն է քսաներկուն։
And the days which Jeroboam reigned were two and twenty years: and he slept with his fathers, and Nadab his son reigned in his stead. 1 Kings 14:20.
UJerobhowamu wabusa iminyaka engamashumi amabili nambili; walala nokhokho bakhe, uNadabi indodana yakhe wabusa esikhundleni sakhe. 1 AmaKhosi 14:20.
The ‘at-One-Ment,’ representing the combination of Divinity and humanity is the work of Christ that began on October 22, or the tenth month (Gregorian); ten time twenty-two equals two hundred and twenty. Jeroboam set up counterfeit altars at both Bethel and Dan, and is therefore a symbol of the counterfeit worship of Sunday in connection with the combination of church (Bethel: meaning church) and state (Dan: meaning judgment).
El «at-One-Ment», que representa la combinación de la Divinidad y la humanidad, es la obra de Cristo que comenzó el 22 de octubre, o el décimo mes (gregoriano); diez por veintidós equivale a doscientos veinte. Jeroboam estableció altares falsificados tanto en Bet-el como en Dan, y por lo tanto es un símbolo de la adoración falsificada del domingo en relación con la combinación de iglesia (Bet-el: que significa iglesia) y estado (Dan: que significa juicio).
Then Jeroboam built Shechem in mount Ephraim, and dwelt therein; and went out from thence, and built Penuel. And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:25–33.
پاشان یَرُبعام شَکیم را در کوهِ افرایم بنا کرد و در آن ساکن شد؛ و از آنجا بیرون رفته، فَنوئیل را بنا نمود. و یَرُبعام در دلِ خود گفت: اکنون سلطنت به خاندانِ داوود بازخواهد گشت. اگر این قوم برای گذرانیدنِ قربانیها به خانهٔ خداوند در اورشلیم بروند، آنگاه دلِ این قوم باز به سوی آقای خویش، یعنی رَحُبعام، پادشاهِ یهودا، برخواهد گشت، و مرا خواهند کشت و نزد رَحُبعام، پادشاهِ یهودا، بازخواهند گشت. پس پادشاه مشورت کرد و دو گوسالهٔ زرّین ساخت و به ایشان گفت: برآمدن به اورشلیم برای شما بسی دشوار است؛ اینک خدایانِ تو، ای اسرائیل، که تو را از سرزمینِ مصر بیرون آوردند. و یکی را در بیتئیل نهاد و دیگری را در دان قرار داد. و این امر گناه گردید، زیرا قوم برای پرستش در برابر یکی از آنها، تا دان، میرفتند. و او خانهای از مکانهای بلند ساخت و از فروترینِ طبقاتِ قوم، که از پسرانِ لاوی نبودند، کاهنانی برگماشت. و یَرُبعام در ماهِ هشتم، در روزِ پانزدهمِ ماه، عیدی مقرر داشت، مانند عیدی که در یهودا بود، و بر مذبح قربانی گذرانید. همچنین در بیتئیل چنین کرد، و برای گوسالههایی که ساخته بود قربانی گذرانید؛ و در بیتئیل کاهنانِ مکانهای بلندی را که ساخته بود مستقر ساخت. پس در روزِ پانزدهمِ ماهِ هشتم، یعنی در همان ماهی که از دلِ خود ابداع کرده بود، بر مذبحی که در بیتئیل ساخته بود قربانی گذرانید؛ و برای بنیاسرائیل عیدی برپا داشت؛ و بر مذبح قربانی گذرانید و بخور سوزانید. اول پادشاهان 12:25–33.
In the foundational history of the ten northern tribes, there was a rebellion that had been typified by Israel's rejection of God as king, and also by the rebellion of Aaron and the golden calf. Aaron’s rebellion was at the foundational history of ancient Israel and Jeroboam’s was at the foundational history of the ten northern tribes. “Line upon line” Aaron, as a high priest represents the church and Jeroboam as king, represents the state. Those two foundational rebellions are a line that includes the foundational rebellion of the people of Israel in desiring a human king.
نَعشین نِمِرِی بَکّی وُہُورِی تَشِیرِی دَ عَشْرَة شِمَالِی قَبَائِلِن تَمَل تَارِیخِندَ، اِسرائیلِن خُدَانِی پادشاه اولاراق رَدّ ائتمَسی اِلَه، هَمچِنین هارونون و قیزیل بُزاغین عِصیانِی اِلَه نُمُونَهلَندیریلمیش بئر عِصیان وار ایدی. هارونون عِصیانِی قَدیم اِسرائیلِن تَمَل تَارِیخِندَ ایدی، یَروُبعامِنکی اَیسَه عَشْرَة شِمَالِی قَبَائِلِن تَمَل تَارِیخِندَ ایدی. «سَطیر اوستونه سَطیر» قیاسینا گؤرَه، هارون، بئر باش کاهِن اولاراق، کِلیسانی تَمثیل ائدیر و یَروُبعام، پادشاه اولاراق، دَولَتی تَمثیل ائدیر. بو ائکی تَمَل عِصیان، اِسرائیل خَلقینِن اِنسانی بئر پادشاه آرزولاماقلا ائدیگی تَمَل عِصیانینی دا اؤزُونَه داخِل ائدَن بئر خَطّdır.
490
490
There are three periods of four hundred and ninety years in the sacred history that is represented in the book of Ezekiel, and one was associated with the kings, the other with the sanctuary and the other with the host. Those three periods align with the rebellion of Aaron, (the sanctuary), Saul (the host) and Jeroboam (the king). Of the three symbols of prophet, priest and king, it is king Saul who is identified as prophesying, and Aaron was the priest, and Jeroboam was the king.
उकम्याक़ एज़ीक़िएल नी किताब वरिकोरा पवित्र तारीख़े रबा चुवार सौं नि नव्वद बरसरा तिरिन दौर छे, आर एक राजाओं सनेत जुड़ेलो होतो, बीजो पवित्रस्थान सनेत, आर तीजो सैन्यदल सनेत। आ तिरिन दौर हारून री बग़ावत (पवित्रस्थान), शाऊल री बग़ावत (सैन्यदल) आर यारोबआम री बग़ावत (राजा) सनेत मेल खाताँ छे। नबी, याजक आर राजा—आ तिरिन प्रतीकों मा शाऊल राजा ए नबूवत करताँ तौर पर पहिचाणायो गयो छे, आर हारून याजक होतो, आर यारोबआम राजा होतो।
And it came to pass, when all that knew him beforetime saw that, behold, he prophesied among the prophets, then the people said one to another, What is this that is come unto the son of Kish? Is Saul also among the prophets? And one of the same place answered and said, But who is their father? Therefore it became a proverb, Is Saul also among the prophets? 1 Samuel 10:11, 12.
E fez-se que, quando todos os que dantes o conheciam viram que, eis que ele profetizava entre os profetas, então o povo disse uns aos outros: Que é isto que sucedeu ao filho de Quis? Está também Saul entre os profetas? E um do mesmo lugar respondeu e disse: Mas quem é o pai deles? Portanto, se tornou provérbio: Está também Saul entre os profetas? 1 Samuel 10:11, 12.
The church triumphant consists of a thirty-year old prophet, a thirty-year old priest and a thirty-year old king, represented by Ezekiel who began in the thirtieth year, Joseph who began his service in the thirtieth year and king David who began to reign in his thirtieth year. The church triumphant is represented in the last eight chapters of the book of Ezekiel as the temple that fills the earth, and the church triumphant is Philadelphia, which is the eighth church that is of the seven.
ꞌakọ́ọ́táí gádágání tꞌáa’é́í nitsáhákees doo naaltsoos bee haneʼígíí dooleełgo, tʼááłáʼí tʼááłáʼí tʼááłáʼí tʼááłáʼí tʼááłáʼí tʼááłáʼí tʼááłáʼí nidi naaki áłtsʼíísí bee éí yił náhástʼéí: tʼááłáʼí hastą́ą́ bił náhástʼéí chʼosh, tʼááłáʼí łį́į́ʼígíí hataałii, dóó tʼááłáʼí łaʼ asdzání bá hooghanígíí naatʼáanii; Ezekiel biyiʼ yéego haneʼígíí, tʼááłáʼí hastą́ą́ binááhai yilzhishgo yáʼátʼéehgo yáʼátʼéehgo yikááʼ adáhodíílnih, Joseph tʼááłáʼí hastą́ą́ binááhai yilzhishgo bee hazʼą́ągi kʼad dah naashá, dóó David naatʼáanii tʼááłáʼí hastą́ą́ binááhai yilzhishgo ádiníłʼį́į́ł. Ezekiel naaltsoos biyiʼ haneʼígíí bichʼįʼ éí nátʼáanii yázhí íiyisí naaki dóó tseebííʼnáníínáhástʼáán ałtsʼádaalwołígíí biyiʼ, ꞌakọ́ọ́táí gádágání éí kéyah bikááʼ dah naaznilígíí kinteel dooleełgo yiyiinááł, dóó ꞌakọ́ọ́táí gádágání éí Philadelphia yinishyééłígíí, áádóó tsostsʼid dóó naakiłtaʼígíí tʼáá ajiłiiʼígíí aadóó tʼááłáʼí tseebííʼnáníínáhástʼáánígíí.
The prophetic line of Josiah that began in 977 BC ends at the soon-coming Sunday law. The purification and sealing of the one hundred and forty-four thousand that began on December 31, 2023, began when Michael descended to resurrect the two witnesses of Revelation eleven. 2023 arrived twenty-two years after September 11, 2001, just as the Alien and Sedition Acts of 1798 arrive twenty-two years after the Declaration of Independence in 1776. Jeroboam’s twenty-two-year reign began in 977 BC when the prophecy of Josiah was set forth. At that time the disobedient prophet of 1 Kings chapter thirteen, confronted Jeroboam’s apostasy just as Moses confronted Aaron’s apostasy, and Samuel confronted the host who desired a king. Those confrontations against foundational apostasies represented by the message of the disobedient prophet, Moses and Samuel represent the loud cry of the third angel at the Sunday law. It is the warning message proclaimed by the ensign, which is represented in the history of Jeroboam as the prediction of Josiah accompanied with a “sign.”
ယောရှိ၏ ပရောဖက်ပြု သမိုင်းမျဉ်းသည် ဘီစီ ၉၇၇ ခုနှစ်တွင် စတင်ခဲ့ပြီး မကြာမီ ရောက်လာမည့် တနင်္ဂနွေဥပဒေ၌ အဆုံးသတ်သည်။ ၂၀၂၃ ခုနှစ်၊ ဒီဇင်ဘာ ၃၁ ရက်တွင် စတင်ခဲ့သော တစ်သိန်းလေးသောင်းလေးထောင်၏ သန့်စင်ခြင်းနှင့် တံဆိပ်ခတ်ခြင်းသည် ဗျာဒိတ်ကျမ်း အခန်း ၁၁ ၏ သက်သေနှစ်ပါးကို ရှင်ပြန်ထမြောက်စေရန် မိက္ခေလ ဆင်းသက်လာသောအခါ စတင်ခဲ့သည်။ ၂၀၂၃ ခုနှစ်သည် ၂၀၀၁ ခုနှစ်၊ စက်တင်ဘာ ၁၁ ရက်၏ နှစ်နှစ်ဆယ့်နှစ်နှစ်အကြာ၌ ရောက်လာသကဲ့သို့၊ ၁၇၉၈ ခုနှစ်၏ Alien and Sedition Acts သည်လည်း ၁၇၇၆ ခုနှစ် လွတ်လပ်ရေးကြေညာစာတမ်း၏ နှစ်နှစ်ဆယ့်နှစ်နှစ်အကြာ၌ ရောက်လာသည်။ ယေရောဗောင်၏ နှစ်နှစ်ဆယ့်နှစ်နှစ်စိုးစံမှုသည် ယောရှိ၏ ပရောဖက်ပြုချက်ကို ထုတ်ဖော်ကြေညာခဲ့သော ဘီစီ ၉၇၇ ခုနှစ်တွင် စတင်ခဲ့သည်။ ထိုအချိန်၌ 1 Kings အခန်း 13 မှ နာခံမှုမရှိသော ပရောဖက်သည် ယေရောဗောင်၏ ဖောက်ပြန်ခြင်းကို ရင်ဆိုင်ခဲ့သည်မှာ မောရှေသည် အာရုန်၏ ဖောက်ပြန်ခြင်းကို ရင်ဆိုင်ခဲ့သကဲ့သို့လည်းကောင်း၊ ရှမွေလသည် ရှင်ဘုရင်တစ်ပါးကို အလိုရှိခဲ့သော လူအုပ်ကို ရင်ဆိုင်ခဲ့သကဲ့သို့လည်းကောင်း ဖြစ်သည်။ နာခံမှုမရှိသော ပရောဖက်၊ မောရှေနှင့် ရှမွေလတို့၏ သတင်းစကားဖြင့် ကိုယ်စားပြုထားသော အခြေခံဖောက်ပြန်မှုများကို ဆန့်ကျင်သည့် ထိုရင်ဆိုင်မှုများသည် တနင်္ဂနွေဥပဒေ၌ တတိယကောင်းကင်တမန်၏ အော်ဟစ်သံကြီးကို ကိုယ်စားပြုသည်။ ၎င်းသည် အလံတော်ဖြင့် ကြေညာထားသော သတိပေးသတင်းစကားဖြစ်ပြီး၊ ယေရောဗောင်၏ သမိုင်းတွင် “နိမိတ်လက္ခဏာ” တစ်ရပ်နှင့်အတူ တွဲဖက်ဖော်ပြထားသော ယောရှိ၏ ကြိုတင်ဟောကြားချက်အဖြစ် ကိုယ်စားပြုထားသည်။
And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him.
U A, khmih, la wan u briew jong U Blei na Judah da ka ktien U Trai sha Bethel: bad Jeroboam u la ieng harud ka duwan ban thang jingiwbih. Bad u la pyrta pyrshah ïa ka duwan ha ka ktien U Trai, bad u la ong, A duwan, duwan, kumne ong U Trai; Khamai, yn sa kha ïa u khun sha ïing u Dabid, Josiah ka kyrteng jong u; bad halor jong me un sa ainguh uwei ïa ki lyngdoh jong ki jaka lum kiba ju thang jingiwbih halor jong me, bad ïa ki shyieng briew yn sa thang halor jong me. Bad ha kata ka sngi hi u la ai ïa ka dak, da kaba ong, Kane ka long ka dak kaba U Trai u la kren; Khamai, ïa ka duwan yn sa pwdiah, bad ïa ka dpei kaba don halor ka yn sa kyrtoh noh. Bad ka la jia, haba u syiem Jeroboam u la ïohsngew ïa ka jingkren jong uta u briew jong U Blei, uba la pyrta pyrshah ïa ka duwan ha Bethel, ba u la kner la ka kti na ka duwan, da kaba ong, Kem ïa u. Bad ka kti jong u, ïa kaba u la kner pyrshah ïa u, ka la tyrkhong noh, haduh ba um lah shuh ban tan pat ïa ka sha lade.
The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:1–10.
مەزگێوتەکەش دڕانەوە، و خۆڵەمێشەکانی سەر مەزگێوتەکە ڕژان، بە پێی ئەو نیشانەیەی کە پیاوی خودا بە وشەی یەزدان دابوو. پاشان پاشا وەڵامی دایەوە و بە پیاوی خودا وت: تکا دەکەم ئێستا ڕووی یەزدانی خودی خۆت بپارێزە و بۆ من نوێژ بکە، تاکو دەستم دووبارە بۆم بگەڕێتەوە. ئەوجا پیاوی خودا لە یەزدان پاڕایەوە، و دەستی پاشا دووبارە بۆی گەڕایەوە و وەک پێشوو بووەوە. و پاشا بە پیاوی خودا وت: لەگەڵم بێ بۆ ماڵ، و خۆت تازە بکەرەوە، و من دیارییەکت پێ دەدەم. بەڵام پیاوی خودا بە پاشا وت: ئەگەر نیوەی ماڵەکەتیشم پێ بدەیت، لەگەڵت ناچمە ژوورەوە، و لەم شوێنەدا نە نان دەخۆم و نە ئاودەخۆم؛ چونکە بە وشەی یەزدان ئاوا فەرمانم پێ کراوە، کە دەفەرمووێت: نان مەخۆ، ئاو مەخۆ، و بە هەمان ڕێگایەوە مەگەڕێوە کە پێیدا هاتوویت. جا بە ڕێگایەکی دیکە ڕۆیشت، و بەو ڕێگایەدا نەگەڕایەوە کە پێیدا هاتبوو بۆ بەیتئێل. ١ پاشایان ١٣:١–١٠.
The prophet’s refusal to eat with Jeroboam in spite of the offer of “half thine house” aligns with Herod’s promise to Salome of half of his kingdom.
Pyõngmyongko na Jeroboam ara mähamhai “nang no in mamat phek” ti thei tumna hnûm lo a sawr, Herod-in Salome hnenah a ram ṭha hnuai phek a pe ang ti a tiamna nen a inrem a ni.
And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee; And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. Mark 6:21–24.
Et quant un jorn favorable foguèt vengut, Heròde, lo jorn de son aniversari, faguèt un festenal per sos grands, sos caps militars e los principals de Galilèa; e quand la filha d’aquela Herodiàs intrèt e dancèt, e agradèt a Heròde e a aqueles que se tenián a taula amb el, lo rei diguèt a la joina filha: Demanda-me çò que voldràs, e te o balharai. E li jurèt: Tot çò que me demandaràs, te o balharai, fins a la mitat de mon reialme. E ela sortiguèt e diguèt a sa maire: Qué demandarai? E ela diguèt: Lo cap de Joan Baptista. Marc 6:21–24.
Herod’s pledge of half his kingdom took place at his birthday. Herod is a symbol of Rome, and the ten kings of Revelation seventeen are typified by the tenfold division of Rome in Daniel chapter seven, and the ten toes of chapter two. His birthday is marked when the sixth kingdom is replaced by the seventh kingdom at the Sunday law, and in this sense, it is the birthday of the United Nations as the seventh kingdom of Bible prophecy. At the soon-coming Sunday law, the ten kings, represented by Jeroboam’s ten northern tribes, agree to give their kingdom to the beast for one hour in Revelation ‘seventeen’.
ۋەرُدەسنىڭ پادىشاھلىقىنىڭ يېرىمىنى بېرىش توغرىسىدىكى ۋەدىسى ئۇنىڭ تۇغۇلغان كۈنىدە يۈز بەرگەن. ۋەرُدەس رومىنىڭ بىر سىمۋولىدۇر، ۋە ۋەھىي كىتابىنىڭ ئون يەتتىنچى بابىدىكى ئون پادىشاھ، دانىيالنىڭ يەتتىنچى بابىدىكى رومىنىڭ ئون قېتىملىق بۆلۈنۈشى ۋە ئىككىنچى بابىدىكى ئون بارماق ئارقىلىق ئالدىن-بېشارەت قىلىنغان. ئۇنىڭ تۇغۇلغان كۈنى، ئالتىنچى پادىشاھلىق يەكشەنبە قانۇنىدا يەتتىنچى پادىشاھلىق بىلەن ئالماشتۇرۇلغان چاغدا بەلگىلىنىدۇ؛ بۇ مەنىدە، ئۇ ئىنجىل پەيغەمبەرلىكىدىكى يەتتىنچى پادىشاھلىق بولغان ب د ت نىڭ تۇغۇلغان كۈنىدۇر. يېقىندا كېلىدىغان يەكشەنبە قانۇنىدا، يەروبوئامنىڭ شىمالدىكى ئون قەبىلىسى بىلەن ئىپادىلەنگەن ئون پادىشاھ، ۋەھىي «ئون يەتتىنچى» بابىدا بىر سائەت ئۈچۈن ئۆز پادىشاھلىقىنى ھايۋانغا بېرىشكە بىر پىكىرگە كېلىدۇ.
For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:17.
Chính Đức Chúa Trời đã đặt vào lòng chúng để thi hành ý muốn Ngài, để hiệp một mà trao vương quốc mình cho con thú, cho đến khi những lời của Đức Chúa Trời được ứng nghiệm. Khải Huyền 17:17.
Before we take up Ezekiel’s prophecy of chapter four, we will identify the ‘thirteen’ times Ezekiel directly identifies a date. Those thirteen waymarks break down generally between the world and God’s people. The world represented by Egypt is placed into a direct date six times, and Tyre is addressed once, and the other six times Jerusalem is the subject. The book begins in 592 BC which is the thirtieth year of the seventeenth Jubilee cycle and verse one of chapter forty of Ezekiel identifies October 22, 573 BC as the end of the cycle. The Jubilee cycle represents the sealing time of the one hundred and forty-four thousand from 9/11 unto the soon-coming Sunday law, which in turn is represented in a fractal of that very history from December 31, 2023 unto the soon-coming Sunday law. Both periods were typified by August 11, 1840 unto October 22, 1844.
အီဇကေလအနာဂတ္တိကျမ်း၏ အခန်းလေးကို မလေ့လာမီ၊ အီဇကေလက ရက်စွဲတစ်ရပ်ကို တိုက်ရိုက်ဖော်ပြထားသည့် အကြိမ် “ဆယ့်သုံး” ကြိမ်ကို ကျွန်ုပ်တို့ သတ်မှတ်ဖော်ထုတ်မည်။ ထိုလမ်းမှတ်ဆယ့်သုံးခုကို ယေဘုယျအားဖြင့် လောကနှင့် ဘုရားသခင်၏လူမျိုးအကြား ခွဲခြားနိုင်သည်။ အီဂျစ်အားဖြင့် ကိုယ်စားပြုထားသော လောကကို တိုက်ရိုက်ရက်စွဲတစ်ရပ်နှင့် ချိတ်ဆက်ဖော်ပြထားသည်မှာ ခြောက်ကြိမ်ဖြစ်ပြီး၊ တိုင်ယာကို တစ်ကြိမ် ရည်ညွှန်းထားကာ၊ အခြားခြောက်ကြိမ်တွင် ယေရုရှလင်မြို့သည် အကြောင်းအရာဖြစ်သည်။ ဤကျမ်းသည် ခရစ်မပေါ်မီ ၅၉၂ ခုနှစ်တွင် စတင်ထားပြီး၊ ထိုကာလသည် ယုဘိလသံသရာ ဆယ့်ခုနစ်ကြိမ်မြောက်၏ သုံးဆယ်မြောက်နှစ်ဖြစ်သည်။ ထို့ပြင် အီဇကေလအခန်းလေးဆယ်၏ ပထမပိုဒ်တွင် ခရစ်မပေါ်မီ ၅၇၃ ခုနှစ် အောက်တိုဘာ ၂၂ ရက်ကို ထိုသံသရာ၏ အဆုံးအဖြစ် သတ်မှတ်ဖော်ပြထားသည်။ ယုဘိလသံသရာသည် ၉/၁၁ မှ မကြာမီ ရောက်လာမည့် တနင်္ဂနွေဥပဒေတိုင်အောင် တစ်သိန်းလေးသောင်းလေးထောင်တို့၏ တံဆိပ်ခတ်ခြင်းအချိန်ကို ကိုယ်စားပြုသည်။ ထိုသမိုင်းတိုင်အတွင်းရှိ အတူတူသော သမိုင်း၏ ဖရက်တယ်ပုံစံတစ်ရပ်၌လည်း ဒီဇင်ဘာ ၃၁၊ ၂၀၂၃ မှ မကြာမီ ရောက်လာမည့် တနင်္ဂနွေဥပဒေတိုင်အောင် ကိုယ်စားပြုထားသည်။ ကာလနှစ်ခုလုံးကို ဩဂုတ် ၁၁၊ ၁၈၄၀ မှ အောက်တိုဘာ ၂၂၊ ၁၈၄၄ အထိသော ကာလအားဖြင့် ပုံသဏ္ဍာန်တင်ပြထားခဲ့သည်။
On August 11, 1840 no less a personage than Jesus Christ descended as the mighty angel of Revelation ten who brought a little book that God’s people were to take and eat. The same angel again descended at 9/11 to mark the beginning of the sealing time. The same angel descended on December 31, 2023 to resurrect the two witnesses who had been slain in the street of that great city of Sodom and Egypt, where also the Lord was crucified. That descent marked the closing period of the sealing time. Within the fractal period of December 31, 2023 unto the Sunday law, Ezekiel the priest is given a vision of the temple in heaven. At that time, he is made dumb and only speaks when God commands him to do so. His condition lasts until the soon-coming Sunday law, represented by the destruction of Jerusalem.
1840 gı 11 Augustos no menos que si Jesucristo mismo ang bumaba bilang gamhanan nga anghel sang Revelation diez nga nagdala sang gamay nga libro nga dapat kuhaon kag kaunon sang katawhan sang Dios. Ang amo man nga anghel nagpanaug liwat sang 9/11 agud markahan ang pagsugod sang tion sang pagtatak. Ang amo man nga anghel nagpanaug sang 31 December 2023 agud banhawon ang duha ka mga saksi nga ginpatay sa dalan sang daku nga siyudad sang Sodoma kag Egipto, sa diin man ang Ginoo ginlansang sa krus. Ang amo nga pagpanaug nagtimaan sang pangwakas nga bahin sang tion sang pagtatak. Sa sulod sang fractal nga tion halin 31 December 2023 tubtob sa Sunday law, si Ezekiel nga saserdote ginhatagan sing isa ka panan-awon sang templo sa langit. Sa amo nga tion, ginpipi siya kag nagahambal lamang kon ginasugo siya sang Dios nga maghimo sini. Ang iya kahimtangan nagapadayon tubtob sa madali na lamang nga magaabot nga Sunday law, nga ginarepresentar sang pagkalaglag sang Jerusalem.
As with John, Ezekiel is commanded to take the book that was in the descending angel’s hand in Revelation ten, and also told to eat the book of lamentation, mourning and woe.
John ile olduğu gibi, Ezekiel’e de Vahiy on’da aşağı inen meleğin elinde bulunan kitabı alması emredildi; ayrıca ağıt, yas ve vay kitabını yemesi de söylendi.
But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Ezekiel 2:8–10.
Nän, adam ulı, saña äytkenimdi tıñda; sol buntaqı üy sekildi qarsılaspa: auzıñdı aş ta, sağan bergenimdi je. Men qarap turğanda, mine, mağan bir qol sozıldı; jäne, mine, onda bir kitap şığırşığı bar edi; Ol onı meniñ aldımda jaydı; ol işinen de, sırtınan da jazılğan edi; onda zarlaw, aza twtw jäne qasiret jazılğan edi. Ezekiel 2:8–10.
The message is represented as a threefold message, thus typifying the message of the three angels of Revelation fourteen. It is therefore the sealing message of the third angel that seals those within Jerusalem who are lamenting and mourning the sin of the church and the land as represented in chapter nine of Ezekiel and chapter seven of Revelation.
در اینجا پیام بهصورت پیامی سهگانه به تصویر کشیده شده است، و بدینسان پیام سه فرشتهٔ مکاشفهٔ چهارده را نمونهوار مینمایاند. ازاینرو، این همان پیامِ مُهرگذارِ فرشتهٔ سوم است که کسانی را در درون اورشلیم مُهر میزند که بر گناه کلیسا و سرزمین، چنانکه در باب نهمِ حزقیال و باب هفتمِ مکاشفه نشان داده شده است، نوحه و ماتم میکنند.
And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer’s inkhorn by his side; And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. Ezekiel 9:3, 4.
Ne ua tqi velavo mai na lagilagi ni Kalou ni Isireli mai vei na jerupi, na vanua sa tiko kina, ki na katuba ni vale. A sa kacivi koya na tamata sa vakaisulu lineni, o koya sa taura e yasana na tavaya ni vaitusi; A sa kaya vei koya ko Jiova, Lako e na loma ni koro, io e na loma ni Jerusalemi, ka biuta e dua na ivakatakilakila e na mua ni ra matadra na tamata era sa vutugu ka tagi e na vuku ni veika vakasisila kece sa caka tiko e na loma ni koro ko ya. Isikeli 9:3, 4.
Those who receive the seal are mourning for the sins of the church and the sins of the land, and Ezekiel’s testimony is woven upon the history of Jerusalem and Egypt, symbols of the church and the world.
ܐܝܠܝܢ ܕܡܩܒܠܝܢ ܚܬܡܐ ܗܢܘܢ ܐܒܝܠܝܢ ܘܟܪܝܗܝܢ ܥܠ ܚܛܗ̈ܝܗ̇ ܕܥܕܬܐ ܘܥܠ ܚܛܗ̈ܘܗܝ ܕܐܪܥܐ، ܘܣܗܕܘܬܗ ܕܚܙܩܝܐܝܠ ܫܒܝܟܐ ܗܝ ܥܠ ܬܫܥܝܬܗ̇ ܕܐܘܪܫܠܡ ܘܕܡܨܪܝܢ، ܐܝܠܝܢ ܕܐܝܬܝܗܝܢ ܪ̈ܡܙܐ ܕܥܕܬܐ ܘܕܥܠܡܐ.
“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world. …
«ئاللاھقا تەقۋالىقنىڭ ئېچىتقۇسى ئۆز قۇدرىتىنى پۈتۈنلەي يوقاتقىنى يوق. چېركاۋنىڭ خەۋپى ۋە چۈشكۈنلۈكى ئەڭ زور بولغان ۋاقىتتا، نۇردا تۇرۇۋاتقان ئازغىنە جامائەت زېمىندا قىلىنىۋاتقان يىرگىنچلىك ئىشلار ئۈچۈن ئاھ چېكىپ، پەرياد قىلىدۇ. ئەمما بولۇپمۇ ئۇلارنىڭ دۇئالىرى چېركاۋ ئۈچۈن كۆتۈرۈلىدۇ، چۈنكى ئۇنىڭ ئەزالىرى دۇنيانىڭ يول-يوسۇنى بويىچە ئىش قىلماقتا. …»
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 209, 210.
命令คือ: “จงผ่านไปท่ามกลางนคร คือท่ามกลางกรุงเยรูซาเล็ม และจงทำเครื่องหมายไว้ที่หน้าผากของบรรดาชายผู้ที่ถอนหายใจและร้องไห้เพราะสิ่งน่าสะอิดสะเอียนทั้งปวงซึ่งกระทำกันอยู่ท่ามกลางนครนั้น” คนเหล่านี้ที่ถอนหายใจและร้องไห้ ได้ประกาศถ้อยคำแห่งชีวิตอยู่แล้ว; พวกเขาได้ตักเตือน ให้คำปรึกษา และวิงวอนแล้ว. บางคนซึ่งเคยลบหลู่พระเจ้าได้กลับใจและถ่อมใจลงเฉพาะพระพักตร์พระองค์. แต่พระสิริขององค์พระผู้เป็นเจ้าได้จากอิสราเอลไปแล้ว; แม้ว่าหลายคนยังคงดำเนินตามแบบพิธีทางศาสนาต่อไป แต่ฤทธานุภาพและการทรงสถิตของพระองค์ได้ขาดหายไป” คำพยาน, เล่ม 5, 209, 210.
In the context of the book of lamentations, mourning and woe typifying the three angels of Revelation fourteen, the lamentations and mourning are the first and second angels, and the third is the message of woe, a symbol of the east wind that is held in check by the four restraining angels of Revelation seven.
Në kontekstin e librit të Vajtimit, vajtimi dhe mjerimi, që tipizojnë tre engjëjt e Zbulesës katërmbëdhjetë, vajtimet dhe vajtimi i përkasin engjëllit të parë dhe të dytë, ndërsa i treti është mesazhi i mjerimit, një simbol i erës së lindjes që mbahet nën fre nga katër engjëjt përmbajtës të Zbulesës shtatë.
Egypt
मिस्र
In the book of Ezekiel, there are thirteen dates referenced. The first of the Egypt set of dates is Ezekiel 29:1, and it represented 587 BC.
Taq Ezequiel qillqapi chunka kinsayuq p’unchawkuna riqsichisqa kashan. Egipto nisqa p’unchawkunamanta ñawpaq kaqmi Ezequiel 29:1, chaytaq 587 ñawpaq Cristo paqarinmanta watata rikuchirqan.
In the tenth year, in the tenth month, in the twelfth day of the month, the word of the Lord came unto me, saying, Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:1–3.
دەهەمین ساڵدا، دەهەمین مانگدا، لە دوازدەهەمین ڕۆژی مانگەکەدا، وشەی یەزدان هات بۆ من و فەرموو: کوڕی ئادەم، ڕووت لە دژی فیرعەونی پاشای میسر دابنێ، و پێشبینی لە دژی ئەو و هەموو میسر بکە؛ قسە بکە و بڵێ: ئەمە دەفەرمووێت خاوەن یەزدان؛ ئاگاداربە، من لە دژی تۆم، ئەی فیرعەونی پاشای میسر، ئەی ئەژدەها گەورەیەی کە لە ناو ڕووبارەکانی خۆی پاڵکەوتووە، ئەوەی وتووێتی: ڕووبارەکەم هی خۆمە، و من بۆ خۆم دروستم کردووە. حزقیال 29:1–3.
587 BC is the year of the siege, which began one and a half years before the destruction of Jerusalem. At that time Ezekiel proclaims that God would overthrow Egypt, and that the overthrow would demonstrate to God’s people their foolishness for trusting in the dragon of Egypt. By the end of the chapter a pronouncement is made that Egypt would be given to Babylon, thus identifying when the ten kings give their seventh kingdom of Bible prophecy to modern Babylon—the eighth kingdom that is of the seven. That prophecy was fulfilled ‘seventeen’ years later in 571 BC as set forth at the end of the chapter. Chapter 29 therefore contains the first and the last reference of dating associated with Egypt.
587 BC waa sannadkii go’doominta, taas oo bilaabatay hal sano iyo badh ka hor burburkii Yeruusaalem. Waqtigaas ayaa Yexesqeel ku dhawaaqayaa in Ilaah Masar afgembiyi doono, iyo in afgembigaasu uu dadka Ilaah u muujin doono nacasnimadooda ay ku aammineen masduulaagga Masar. Dhammaadka cutubka waxaa lagu dhawaaqaa in Masar loo gacangelin doono Baabuloon, sidaasna lagu aqoonsanayo goorta tobanka boqor ay boqortooyadoodii toddobaad ee wax sii sheegidda Baybalka siinayaan Baabuloonta casriga ah—boqortooyada siddeedaad ee ka mid ah toddobada. Wax sii sheegiddaas waxay rumoowday “toddoba iyo toban” sano ka dib, 571 BC, sida lagu sheegay dhammaadka cutubka. Sidaa darteed cutubka 29 waxa ku jira tixraaca ugu horreeya iyo kan ugu dambeeya ee taariikheyn la xidhiidha Masar.
And it came to pass in the seven and twentieth year, in the first month, in the first day of the month, the word of the Lord came unto me, saying, Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it: Therefore thus saith the Lord God; Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army. I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord God. In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:17–21.
А двадцат жети йылда, биринчи айҙа, айҙың биринчи көнөндә, маған Ходайҙың һүҙе килде: «Инсан улы, Бабил батшаһы Невухадреццар үҙенең ғәскәрен Тирға ҡаршы ауыр хеҙмәткә салды: һәр баш таҡырланды, һәр иң тирелеп бөттө; шулай ҙа Тир өсөн, уға ҡаршы атқарған хеҙмәте өсөн, ни үҙенә, ни ғәскәренә хаҡ булманы. Шуға күрә Хоҙай Раббы былай ти: бына, Мин Мысыр ерен Бабил батшаһы Невухадреццарға бирәм; ул уның күплеген алып китер, уның табышын алыр, уның олжаһын алыр; һәм был уның ғәскәре өсөн хеҙмәт хаҡы булыр. Уға Мысыр ерен Мин уның унда башҡарған хеҙмәте өсөн бирҙем, сөнки улар Минең өсөн эшләнеләр, — ти Хоҙай Раббы. Ул көндә Мин Израиль йортоноң мөғөҙөн бөрөләндерермен, һәм һиңә улар араһында ауыҙың асылыуын бирермен; һәм улар Минең Раббы икәнемде белерҙәр». Иезекииль 29:17–21.
The twentieth year in the first month in the first day of verse seventeen represents the last date of the thirteen dates in Ezekiel, and it is the only date that falls after October 22, 573 BC. It represents when the king of the north in Daniel eleven verses forty-two and forty-three is given Egypt, as well as the point when the ten kings give their seventh kingdom to the eighth kingdom that is of the seven. It is fulfilled when the “horn of the house of Israel” buds forth. In Isaiah Israel buds in the day of the east wind.
بېست یەمین ساڵ، لە مانگی یەکەمدا، لە رۆژی یەکەمی ئایەتی حەڤدەدا، دوایین بەرواری ئەو سیزدە بەروارەی حزقیالە نیشان دەدات، و تەنها ئەو بەروارەیە کە دوای ٢٢ی ئۆکتۆبەری ٥٧٣ پ.ز. دەکەوێت. ئەو کاتە نیشان دەدات کە پاشای باکوور لە دانیال ١١:٤٢–٤٣ میسر پێ دەدرێت، هەروەها ئەو خاڵەی کە دە پاشا حەوتەمین شانشینی خۆیان دەدەن بە هەشتەمین شانشین، کە لەو حەوتەیە. ئەوە لەو کاتەدا تەواو دەبێت کە «شاخی ماڵی ئیسرائیل» پۆپ دەکات. لە ئیشعیا ئیسرائیل لە رۆژی بای رۆژهەڵاتدا پۆپ دەکات.
He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Isaiah 27:8.
Уар, иааиакоб аҟынтә иаазқәа аҵаҵәҟьа рыманы иҟалоит; Израиль ашәҭлаҳҳәаауа, абӷьыркраҳҳәаауа, адунеи зегьы аҿаԥхьада даҽазныкгьы алыхәҭа иҭәуеит. Исаиа 27:8.
When Ezekiel 29:17 is fulfilled, and the dragon of Egypt is given to the papal beast at the soon-coming Sunday law the latter rain will be poured out without measure upon Israel. That rain began on 9/11 as a sprinkling as typified by Christ breathing upon His disciples after He descended to earth after He had ascended to His Father following His resurrection.
Nia woykaŋley la Ezekiel 29:17 mitȟa waŋžíya yuhá, na mísun oyáte Míseri kiŋ papal beast kiŋ él wačhíŋyanke šni šni Sunday law tȟáŋka héhaŋ mitȟáwa, maȟpíya iyúha waŋžíya tȟaŋíŋyaŋ oyás’iŋ Israel él waštešte šni kiŋ hé waŋžíya kéya šni. Hé maȟpíya 9/11 él itókagya waŋžíya waŋžíla iyéčheča kiŋ hé Christ tópa kiŋ él waŋyáŋke yuhá heháŋ tópa kiŋ él íyaye, mitȟáwa Ate kiŋ él waŋbláke čhaŋté waŋžíya owáŋka kiŋ hé oyúwaŋyaŋyaŋ wówašte tȟáŋka waŋží yuhá.
“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.
«مسیح نے اپنے شاگردوں پر روح القدس پھونکنے اور اپنی سلامتی انہیں عطا کرنے کا جو عمل کیا، وہ اُس فراواں بارش کے مقابلے میں چند قطروں کے مانند تھا جو یومِ پنتیکوست پر دی جانی تھی۔» Spirit of Prophecy, volume 3, 243.
Ezekiel’s prediction of the fall of Egypt was proclaimed in 587 BC, the year of the siege, and ‘seventeen’ years later the prediction was fulfilled. It is fulfilled in the period represented by the number ‘seventeen,’ thus representing the hidden history of verse forty of Daniel eleven. It is to be fulfilled during the sealing time of the one hundred and forty-four thousand which is portrayed in chapter nine of Ezekiel. In the sealing time the latter rain is poured out, first as a sprinkling at 9/11 and then a full outpouring at the Sunday law. It is fulfilled according to Isaiah in the “day of the east wind,” and Islam is the east wind, and Islam is the third “woe.” The message Ezekiel was to eat was a threefold message, of which the third part was the message of woe.
تەخمىنى يىقىلىشى توغرىسىدىكى ھەزقىيالنىڭ بېشارىتى مىلادىدىن ئىلگىرىكى 587-يىلى، مۇھاسىرە يىلىدە ئېلان قىلىنغان بولۇپ، «ئون يەتتە» يىلدىن كېيىن بۇ بېشارەت ئەمەلگە ئاشتى. ئۇ «ئون يەتتە» سانى ئىپادىلەيدىغان دەۋردە ئەمەلگە ئاشىدۇ؛ شۇ ئارقىلىق دانىيال 11-بابنىڭ قىرىق-ئايىتىدىكى يوشۇرۇن تارىخنى ئىپادىلەيدۇ. ئۇ ھەزقىيال 9-بابتا تەسۋىرلەنگەن بىر يۈز قىرىق تۆت مىڭ كىشىنىڭ مۆھرلىنىش ۋاقتىدا ئەمەلگە ئاشۇرۇلماقتا. مۆھرلىنىش ۋاقتىدا كېيىنكى يامغۇر تۆكۈلىدۇ، ئاۋۋال 9/11 دە سەپىش شەكلىدە، ئاندىن يەكشەنبە قانۇنىدا تولۇق تۆكۈلۈش شەكلىدە. ئىسايا بويىچە، ئۇ «شەرق شامىلى كۈنى»دە ئەمەلگە ئاشىدۇ، شەرق شامىلى بولسا ئىسلامدۇر، ۋە ئىسلام ئۈچىنچى «ۋاي»دۇر. ھەزقىيال يېيىشكە تېگىشلىك بولغان خەۋەر ئۈچ قاتلاملىق بىر خەۋەر بولۇپ، ئۇنىڭ ئۈچىنچى قىسمى ۋاي خەۋىرى ئىدى.
Ezekiel’s thirteen dated messages were set forth in connection with Jerusalem, Egypt and Tyre. They were all addressing rebellion as represented by the number "thirteen."
تەنبێژەری سێزدە مێژوودارەکانی حەزقیال لە پەیوەندییەکدا لەگەڵ ئۆرشەلیم، میسر و سور خراونەتەڕوو. هەموویان ڕوو لە یاخیبوون دەکەن، وەک لە ژمارەی «سێزدە»دا نیشان دەدرێت.
We will continue to consider the dating of Ezekiel in the next article.
Bebost hemûyê tarihkirina Hezekîelê di gotara pêş de berdewam bikin.