There are ‘thirteen’ references to dates in the book of Ezekiel; six address Jerusalem, six address Egypt and one Tyre. All the references are set within the context of rebellion, which the number ‘thirteen’ symbolizes. The year after Ezekiel’s wife died from a stroke, marking the beginning of the third siege, Ezekiel was commanded to speak against Egypt, identifying that it would be desolate for forty years.
کتابِ حزقی ایل میں تاریخوں کے ‘تیرہ’ حوالہ جات پائے جاتے ہیں؛ ان میں سے چھ یروشلیم سے متعلق ہیں، چھ مصر سے، اور ایک صور سے۔ یہ تمام حوالہ جات بغاوت کے سیاق و سباق میں وارد ہوئے ہیں، جس کی علامت عدد ‘تیرہ’ ہے۔ حزقی ایل کی بیوی کے فالج سے انتقال کے ایک سال بعد، جو تیسرے محاصرے کے آغاز کی علامت تھا، حزقی ایل کو مصر کے خلاف کلام کرنے کا حکم دیا گیا، اور یہ ظاہر کیا گیا کہ وہ چالیس برس تک ویران و سنسان رہے گا۔
And I will make the land of Egypt desolate in the midst of the countries that are desolate, and her cities among the cities that are laid waste shall be desolate forty years: and I will scatter the Egyptians among the nations, and will disperse them through the countries. Yet thus saith the Lord God; At the end of forty years will I gather the Egyptians from the people whither they were scattered: And I will bring again the captivity of Egypt, and will cause them to return into the land of Pathros, into the land of their habitation; and they shall be there a base kingdom. Ezekiel 29:12–14.
И избзуми оһа, Мысыр дойды, ойды къыуамгэ къикIуам тхылъым икуэдкIэ; а и къалэхэр, къалэхэм я щIыбжьрэ къыщIэгъэкIам я щIыбжьэм икуэдкIэ, избзумэ хъунущ къырыкIуэ лIэщIыгъуэ бжьы; уэ сэрыIуэнщ мысыр къэралхэм ящыщ, уэ зэришхэнущ ахэр къыщIэдзахэм ящыщ. Ауэ ащыщ Господь Алыхьыр жыпIэ: къырыкIуэ лIэщIыгъуэ бжьы и кIэм уэ сыхуэгъэхьэнущ мысыр къыщIэсарэ, ахэр къыщIэдзахэм ящыщ; уэ Мысыр и пщэдджыжьыгъуэр зэхъуэжынущ, ахэр зыгъэзыхуэныгъэу Патрос щIымафэм, ахэм я псэуныгъэ щIымафэм, къэзгъэзэжынущ; ахэр ар щыпсэунущ къэрал ибжьэфэм хуэдэу. Иезекииль 29:12–14.
The siege began in 588 BC, and a year later in 587 BC Ezekiel was commanded to speak. In verse ‘seventeen’, 571 BC identifies that Egypt will be given to Babylon for services rendered. Bible chronologists suggest 567 BC unto 527 BC as the forty-year period identified in the verses, and from the initial message of judgment proclaimed in 587 BC until verse seventeen’s pronouncement in 571 BC that the Lord had given Egypt into the hand of Nebuchadnezzar, we find a ‘seventeen-year’ period.
Զաւթումը սկսաւ մ.թ.ա. 588 թուականին, եւ մէկ տարի անց՝ մ.թ.ա. 587 թուականին, Եզեկիէլին պատուիրուեցաւ խօսիլ։ Տասնեօթներորդ համարին մէջ մ.թ.ա. 571 թուականը ցոյց կու տայ, որ Եգիպտոսը պիտի տրուի Բաբելոնին՝ մատուցուած ծառայութիւններուն համար։ Աստուածաշունչի ժամանակագրագէտները մ.թ.ա. 567 թուականէն մինչեւ մ.թ.ա. 527 թուականը կը նկատեն որպէս համարներուն մէջ նշուած քառասունամեայ շրջանը, իսկ մ.թ.ա. 587 թուականին հռչակուած դատաստանի սկզբնական պատգամէն մինչեւ տասնեօթներորդ համարին մէջ եղած այն յայտարարութիւնը՝ մ.թ.ա. 571 թուականին, թէ Տէրը Եգիպտոսը տուած էր Նաբուգոդոնոսորի ձեռքը, մենք կը գտնենք «տասնեօթը տարի» տեւող շրջան մը։
Nebuchadnezzar’s army fought a long, difficult campaign against Tyre (the siege lasted about 13 years, roughly 586–573 BC). The soldiers worked extremely hard (every head was made bald and every shoulder rubbed bare from carrying loads), yet they received no significant wages or spoil from Tyre itself. Because of this unprofitable labor, God determined to give Egypt to Nebuchadnezzar as compensation (“wages”) for the work his army did against Tyre.
Mkhumbi wa Nebukhadinezari ukwachita nkhondo yitali, yakusuzga, kulimbana na Ture (kuzingilizga kukakhala vyaka pafupifupi 13, mwakuyana na 586–573 BC). Asilikali ŵakagwira ntchito mwankhongono chomene (mutu uliwose ukachita mphala, ndipo phewa liliwose likaphwanyika chifukwa cha kunyamura mitholo), kweni ŵakapokera yayi malipiro ghakuru panji chuma chakuthanga kufuma ku Ture lenelira. Chifukwa cha ntchito iyi yambura phindu, Chiuta wakatsimikiza kupereka Eguputo kwa Nebukhadinezari kuŵa mphotho (“malipiro”) chifukwa cha ntchito iyo mkhumbi wake ukachita kulimbana na Ture.
And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house. Luke 10:7.
И в том же доме оставайтесь, ешьте и пейте, что у них есть; ибо трудящийся достоин награды своей. Не переходите из дома в дом. Луки 10:7.
Nebuchadnezzar therefore took Tyre first and after the thirteen-year siege he was given Egypt. Before he took Tyre, he took Jerusalem in 586 BC, then he accomplished a siege of thirteen years against Tyre, and thereafter Egypt. Jerusalem was taken in 586 BC, and the siege of Tyre began 586 BC and went unto 573 BC. The number thirteen is associated with the United States.
Alëhtër, Nebukadnetsar xâ Tyre hìr, wa dënâk ôl-sìzh bïrən-sòm, yi Egypt narâ. Mënâ xâ Tyre, yi Jerusalem xâ 586 BC, dënâk yi Tyre-î sìzh bïrən-sòm tamâ, wa dënâk Egypt. Jerusalem xât 586 BC, wa Tyre-î sìzh 586 BC râmâ wa 573 BC-ûn yathâ. Lôm thërteen xâ-râ United States-în neshâ.
Sister White informs us that Jerusalem in the book of Ezekiel represents the Laodicean Seventh-day Adventist church, and Nebuchadnezzar, the king of the north represents the papal power in the latter days. In the historical illustration of chapter twenty-nine, the latter-day robbers of thy people representing papal Rome, conquers three entities in the chapter. First he takes Jerusalem, then Tyre and finally Egypt.
سِستر وایت به ما آگاهی میدهد که اورشلیم در کتاب حزقیال نمایندهٔ کلیسای لائودیکیهایِ ادونتیست روز هفتم است، و نبوکدنصر، پادشاه شمال، نمایندهٔ قدرت پاپی در ایام آخر میباشد. در تمثیل تاریخیِ باب بیستونهم، «دزدان قوم تو» در ایام آخر که نمایندهٔ روم پاپی هستند، در آن باب سه موجودیت را فتح میکنند. نخست اورشلیم را میگیرد، سپس صور را، و سرانجام مصر را.
Judgment begins at the house of God and the horn of Protestantism in the United States is first conquered in advance of the Sunday law. The horn of apostate Protestantism in the United States includes the Laodicean Seventh-day Adventist church that represents the “former” covenant people who are passed by as was ancient Israel in the year 34 and the Protestants in 1844. The passing by of those former covenant people of God in 34 and 1844 are both represented in the prophetic history of the twenty-three-hundred-year prophecy of Daniel 8:14. Judgment begins with the house of God and the horn of Protestantism is judged in advance of the horn of Republicanism.
Ajuzuk yaqala endlwini kaThixo, yaye uphondo lobuProtestanti eUnited States luqala ukoyiswa ngaphambi komthetho weCawa. Uphondo lobuProtestanti obuwexukileyo eUnited States lubandakanya ibandla lamaSeventh-day Adventist laseLawodike, elimele abantu bomnqophiso “wangaphambili” abashiywayo, njengoko kwaba njalo ngoSirayeli wamandulo ngonyaka wama-34 nangoMaProtestanti ngo-1844. Ukudlulwayo kwabo bantu bangaphambili bomnqophiso kaThixo ngo-34 nango-1844 kokubini kumelwe kwimbali yesiprofeto yesiprofeto seminyaka engamawaka amabini anesithathu anamakhulu amabini kaDaniyeli 8:14. Ajuzuk yaqala endlwini kaThixo, yaye uphondo lobuProtestanti lugwetywa ngaphambi kophondo lobuRiphabhlikhi.
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.
پادشا چۇ ۋاقتى كەلدىكى، ھۆكۈم خۇدانىڭ ئۆيىدىن باشلىنىشى كېرەك؛ ئەگەر ئۇ ئاۋۋال بىزدىن باشلانسا، خۇدانىڭ ئىنجىلىگە ئىتائەت قىلمايدىغانلارنىڭ ئاقىۋىتى نېمە بولار؟ 1 Peter 4:17.
The first mention of the judgment of Egypt is located in the first verse of chapter twenty-nine, and the last date mentioned in connection with Egypt by Ezekiel is in verse ‘seventeen’ of the same chapter. The chapter identifies modern Rome first overcoming the horn of Protestantism and then Tyre, which represents the horn of Republicanism that is overcome at the soon-coming Sunday law. When Tyre (the United States) is conquered by Nebuchadnezzar at the Sunday law, Egypt is also given into his hands. At that point the deadly wound of papacy is healed. Not only is the papacy’s deadly wound then healed, but Ezekiel informs us this happens during the period of the latter rain.
Hukumu ya Misri inatajwa kwa mara ya kwanza katika aya ya kwanza ya sura ya ishirini na tisa, na tarehe ya mwisho inayotajwa kuhusiana na Misri na Ezekieli iko katika aya ya “kumi na saba” ya sura hiyo hiyo. Sura hiyo inaonyesha kwamba Rumi ya kisasa kwanza hushinda pembe ya Uprotestanti na kisha Tiro, ambalo linawakilisha pembe ya Urepublicanismu, ambayo hushindwa katika sheria ya Jumapili inayokaribia upesi. Tiro (Marekani) linaposhindwa na Nebukadreza katika sheria ya Jumapili, Misri nayo pia hutolewa mikononi mwake. Wakati huo jeraha la mauti la upapa huponywa. Si kwamba tu jeraha la mauti la upapa huponywa wakati huo, bali Ezekieli anatufahamisha kwamba jambo hili hutokea katika kipindi cha mvua ya masika ya mwisho.
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 29:21.
در آن روز شاخِ خاندان اسرائیل را به روییدن وامیدارم، و در میان ایشان گشایشِ دهان را به تو خواهم بخشید؛ و خواهند دانست که من یهوه هستم. حزقیال 29:21.
Jacob and Israel
ယာကုပ်နှင့် ဣသရေလ
Isaiah identifies that Israel buds out, blossoms and fills the whole earth with fruit. It is rain that brings about the three steps of budding, blossoming and fruit bearing, and according to Isaiah, the latter rain arrives when the “rough wind” is stayed. He further identifies that during the period of budding, blossoming and fruit-bearing the sins of Jacob are to be purged, and the Hebrew word translated as “purged” is atoned for.
ئىشايا ئىسرائىلنىڭ بىخ چىقىرىپ، گۈللەپ، پۈتكۈل يەر يۈزىنى مېۋە بىلەن تولدۇرىدىغانلىقىنى بايان قىلىدۇ. بىخ چىقىرىش، گۈللەش ۋە مېۋە بېرىشتىن ئىبارەت بۇ ئۈچ باسقۇچنى مەيدانغا كەلتۈرىدىغىنى يامغۇردۇر؛ ۋە ئىشايانىڭ بايانىچە، «قاتتىق شامال» توختىتىلغان چاغدا كېيىنكى يامغۇر كېلىدۇ. ئۇ يەنە شۇنى كۆرسىتىدۇكى، بىخ چىقىرىش، گۈللەش ۋە مېۋە بېرىش دەۋرىدە ياقۇپنىڭ گۇناھلىرى پاكلىنىشى كېرەك؛ «پاكلىنىش» دەپ تەرجىمە قىلىنغان ئىبرانىيچە سۆز بولسا «كەففارەت قىلىنىش» مەنىسىنى بىلدۈرىدۇ.
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.
ꭹꯣꯛꯄꯅ ꯁꯨ ꯄꯨꯠꯂꯛꯄ ꯃꯇꯝꯗ ꯑꯗꯨꯒ ꯅꯍꯥꯛꯅ ꯃꯁꯥꯒ ꯋꯥ ꯂꯥꯛꯀꯅꯤ; ꯃꯍꯥꯛꯅ ꯑꯌꯥꯝ ꯈꯔ ꯅꯨꯡꯉꯥꯏꯕ ꯃꯥꯔꯨꯠ ꯑꯁꯤ ꯅꯣꯡꯄꯣꯛ ꯃꯥꯔꯨꯠꯀꯤ ꯅꯨꯃꯤꯠꯇ ꯂꯦꯡꯁꯤꯜꯂꯤ। ꯃꯁꯤꯅ ꯑꯗꯨꯒ ꯌꯥꯀꯣꯕꯀꯤ ꯑꯄꯔꯥꯗ ꯄꯨꯛꯁꯤꯟꯅꯒꯅꯤ; ꯑꯃꯁꯨꯡ ꯃꯁꯤꯅꯤ ꯃꯍꯥꯛꯀꯤ ꯄꯥꯄ ꯂꯧꯊꯣꯛꯅꯕꯒꯤ ꯃꯄꯨꯡ ꯐꯥꯕ ꯃꯃꯥꯡ ꯑꯁꯤ; ꯃꯍꯥꯛꯅ ꯑꯜꯇꯥꯔꯒꯤ ꯅꯨꯡꯁꯤꯡ ꯄꯨꯝꯅꯃꯛ ꯊꯥꯏꯅ ꯑꯎꯅ ꯑꯣꯏꯅ ꯊꯥꯎꯗꯣꯛꯂꯒ ꯈꯣꯠꯄ ꯉꯥꯡꯕ ꯆꯥꯛꯅꯨꯡꯁꯤꯡ ꯑꯃ ꯑꯣꯏꯍꯜꯂꯤꯕ ꯃꯇꯝꯗ, ꯎꯝꯉꯥꯡꯁꯤꯡ ꯑꯃꯁꯨꯡ ꯃꯨꯔꯇꯤꯁꯤꯡ ꯂꯦꯡꯂꯤꯕ ꯉꯝꯗꯦ। Isaiah 27:8, 9.
When the four winds (his rough wind) of strife are restrained, the sealing of the one hundred and forty-four thousand begins, and the wise and wicked of Adventism are ultimately separated, and all of this is accomplished in the “day of the east wind.” The sealing time began with a sprinkling at 9/11 and it ends with a full outpouring at the Sunday law when the earth is then filled with fruit. The sealing time is a progressive purification and purging in agreement with Malachi three. But in the seventeen-year period represented by the beginning and ending dates of Ezekiel twenty-nine, the conquering of the sixth kingdom of Bible prophecy as represented by Jerusalem, a symbol of the horn of Protestantism—the church and Tyre, a symbol of the horn or Republicanism—the state. Just after the end of the thirteen year siege of Tyre the conquering of the seventh kingdom of ten kings represented by Egypt takes place. The three conquering’s of Jerusalem, Tyre and Egypt occurs when “the horn of the house of Israel” buds forth, and is given an opening of the mouth.
တံခိုးကြမ်းသော လေဖြစ်သည့် ပဋိပက္ခ၏ လေလေးပါးကို ထိန်းချုပ်ထားသောအခါ၊ တစ်သိန်းလေးသောင်းလေးထောင်၏ တံဆိပ်ခတ်ခြင်းသည် စတင်လာပြီး၊ အာဒ်ဗင်တစ်ဇင်အတွင်းရှိ ပညာရှိများနှင့် ဆိုးညစ်သောသူများသည် နောက်ဆုံးတွင် ခွဲခြားထားခြင်းခံရကြသည်။ ဤအရာအားလုံးသည် “အရှေ့လေ၏နေ့” ၌ ပြည့်စုံစေခြင်းခံရသည်။ တံဆိပ်ခတ်ခြင်းကာလသည် 9/11 ၌ ဖြန့်ကျဲပက်ဖျန်းခြင်းတစ်ရပ်ဖြင့် စတင်ခဲ့ပြီး၊ တနင်္ဂနွေဥပဒေ ထွက်ပေါ်သောအချိန်၌ မြေကြီးသည် ထိုအခါ အသီးနှင့် ပြည့်နှက်လာသဖြင့် အပြည့်အဝ သွန်းလောင်းခြင်းဖြင့် အဆုံးသတ်သည်။ တံဆိပ်ခတ်ခြင်းကာလသည် မာလာခိ အခန်း ၃ နှင့် ကိုက်ညီသည့် တဖြည်းဖြည်း တိုးတက်သည့် သန့်စင်ခြင်းနှင့် ဖယ်ရှားရှင်းလင်းခြင်းကာလ ဖြစ်သည်။ သို့ရာတွင်၊ ယေဇကျေလ အခန်း ၂၉ ၏ အစနှင့် အဆုံးရက်စွဲများဖြင့် ကိုယ်စားပြုထားသော ဆယ့်ခုနစ်နှစ်ကာလအတွင်း၊ သမ္မာကျမ်းစာ ပရောဖက်ပြုချက်၏ ဆဋ္ဌမနိုင်ငံကို အောင်နိုင်ခြင်း—ပရိုတက်စတန်ဝါဒ၏ ချိုကို သင်္ကေတပြုသော ယေရုရှလင်၊ အရပ်ဘက်အားဖြင့် အသင်းတော်ကို ကိုယ်စားပြုသည့် သင်္ကေတနှင့်၊ ရီပတ်ဘလစ်ကန်ဝါဒ၏ ချို သို့မဟုတ် နိုင်ငံတော်ကို ကိုယ်စားပြုသော သင်္ကေတဖြစ်သည့် တိုင်ရာ—တို့အားဖြင့် ကိုယ်စားပြုထားသည်။ တိုင်ရာကို ဆယ့်သုံးနှစ် ပိတ်ဆို့ဝိုင်းထားသောကာလ အဆုံးသတ်ပြီးနောက် မကြာမီ၊ အီဂျစ်အားဖြင့် ကိုယ်စားပြုထားသော ဘုရင်ဆယ်ပါး၏ သတ္တမနိုင်ငံကို အောင်နိုင်ခြင်းသည် ဖြစ်ပေါ်လာသည်။ ယေရုရှလင်၊ တိုင်ရာနှင့် အီဂျစ်တို့ကို အောင်နိုင်ခြင်း သုံးရပ်သည် “ဣသရေလအိမ်၏ ချို” မျိုးညှင်းပွင့်ထွက်လာ၍ နှုတ်ဖွင့်ခွင့်ကို ပေးအပ်ခံရသောအခါ ဖြစ်ပေါ်ကြသည်။
Both the priest Ezekiel and the priest Zacharias dumbness end at the Sunday law, when the United States and Balaam’s ass both speak. The Lord gives the house of Israel the “opening of the mouth” at the Sunday law. Jacob sins have then been purged and his name is changed to the house of Israel. The message they proclaim is represented by the third witness of prophetic dumbness represented by Daniel, who is then given the message of Daniel chapter eleven, which is also the vision of Habakkuk that then ‘speaks and does not lie.’ Ezekiel, Zacharias and Daniel align with the proclamation of the loud cry of the third angel, as does Jeremiah in chapter fifteen where he is promised to be God’s mouth if he would rebound from the first disappointment.
ဆရာဝန်မဟုတ်ဘဲ ယဇ်ပုရောဟိတ်ဖြစ်သော ယေဇကျေလ၏ မောနအခြေအနေနှင့်၊ ယဇ်ပုရောဟိတ် ဇခရိ၏ မောနအခြေအနေတို့သည် တနင်္ဂနွေဥပဒေ၌ အဆုံးသတ်ကြသည်။ ထိုအချိန်၌ အမေရိကန်ပြည်ထောင်စုနှင့် ဗာလမ်၏ မြည်းမ နှစ်ရပ်စလုံးက ပြောဆိုကြသည်။ ထာဝရဘုရားသည် ဣသရေလအမျိုးအိမ်တော်အား တနင်္ဂနွေဥပဒေ၌ “နှုတ်ဖွင့်ခြင်း” ကို ပေးတော်မူသည်။ ထိုအခါ ယာကုပ်၏ အပြစ်များသည် သန့်စင်ဖယ်ရှားခြင်းကို ခံပြီးဖြစ်ကာ၊ သူ၏အမည်ကို ဣသရေလအမျိုးအိမ်တော်ဟု ပြောင်းလဲခေါ်ဝေါ်ကြသည်။ သူတို့ ကြေညာသော သတင်းစကားကို ဒံယေလဖြင့် ကိုယ်စားပြုထားသော ပရောဖက်ဆိုင်ရာ မောနအခြေအနေ၏ တတိယသက်သေအားဖြင့် ဖော်ပြထားသည်။ ထိုအခါ ဒံယေလအား ဒံယေလ အခန်းကြီး ၁၁ ၏ သတင်းစကားကို ပေးအပ်တော်မူပြီး၊ ထိုသတင်းစကားသည် ထိုအချိန်၌ “ပြောဆို၍ မလိမ်” သော ဟဗက္ကုတ်၏ ရူပါရုံလည်း ဖြစ်သည်။ ယေဇကျေလ၊ ဇခရိနှင့် ဒံယေလတို့သည် တတိယကောင်းကင်တမန်၏ အော်ဟစ်ကြီးမားသော ကြေညာချက်နှင့် ကိုက်ညီသကဲ့သို့၊ ယေရမိလည်း အခန်းကြီး ၁၅ ၌ ပထမစိတ်ပျက်ခြင်းမှ ပြန်လည်ထမြောက်မည်ဆိုလျှင် ဘုရားသခင်၏ နှုတ်တော်ဖြစ်မည်ဟု ကတိပြုခံရသောကြောင့် ထိုကြေညာချက်နှင့် ကိုက်ညီသည်။
Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:18, 19.
मोर पीड़ा काहे निरंतर बा, आ मोर घाव काहे असाध्य बा, जे चंगा होखे से इन्कार करे ला? का तू हमरा खातिर बिलकुल झूठा जइसन, आ ओह पानी जइसन होखब जे सूख जाला? एह कारण यहोवा इहाँ कहत बा, “यदि तू फिरि आवे, त हम तोहरा के फेरु लौटा देब, आ तू हमार साम्हने ठाढ़ रहब; आ यदि तू अनमोल के निकृष्ट से अलग करी, त तू हमार मुँह जइसन होखब; ऊ लोग तोहरा ओर फिरसु, बाकिर तू उनकर ओर मत फिरिह.” यिर्मयाह 15:18, 19
Jesus illustrates the end with the beginning and at 9/11 the sprinkling brought forth buds and the plant of Jacob began to grow, and ultimately when the iniquity of Jacob is purged, the house of Israel will speak. The budding out at 9/11 that was accomplished by the rain is typifying a budding out at the end of the sealing time, when the “horn” of the house of Israel buds out, right where the horns of apostate Protestantism and Republicanism are overcome by Nebuchadnezzar.
Yayasa xüntüwü qalltäwiñampiw uñacht’ayi, ukat 9/11 urun ch’iqt’äwix mallkinak mistuyäna, Jacob chachan aliqax jilxatañ qalltäna; ukat qhipharux, kunapachatï Jacoban juchap q’umachatäni ukhaxa, Israel utankirinakax arsupxaniwa. 9/11 urun jallump lurata mallkintañax, sellado pacha tukuyarux yaqha mallkintañwa uñacht’ayi, kunapachatï Israel utankirinakan “wankhupax” mallkintki uka pachan, kawkhantï apostata protestantismon ukhamarak republicanismon wankhunakapax Nabucodonosorampi atipt’atäxi ukhaxa.
At that point the distinction between the false horn of Protestantism is contrasted with the true horn of Protestantism as typified by Aaron’s rod that budded in distinction to the other rods of the tribes of Israel. The two dates in chapter twenty-nine of Ezekiel identify the history of the lifting up of the ensign of the one hundred and forty-four thousand at the soon-coming Sunday law.
U oṭon jinein, joñan juon jekdõõn̄ in etan Protestantism eo ekkā an jab mol eo ej juon wāween kōntrāst ñan true horn in Protestantism eo, einwōt an Aaron’s rod eo ejjelokjān in budded, im ejjelok wāween juon ibben roḍ ko jet an bwij ko an Israel. Ruo raan ko ilo chapter twenty-nine in Ezekiel rej kwalok jān̄in istorī in an lifting up of the ensign an one hundred and forty-four thousand ilo Sunday law eo emōj an itok kijen.
The process of the budding, blooming and filling the earth with fruit began at the sprinkling of the latter rain on 9/11, just as the Pentecostal season began with Christ breathing a few drops upon His disciples that led to Pentecost when the full outpouring took place. The budding of 9/11 at the beginning of the purging of Jacob (the supplanter), which is the sealing time typified the budding of the house of Israel (the overcomer) at the Sunday law. The budding at the end is marking a distinction between the former covenant people and the one hundred and forty-four thousand, just as the outpouring of fire on Mount Carmel made a distinction between the prophet Elijah and the prophets of Baal. The distinction is represented by a class who are prophetically ashamed for a counterfeit peace and safety message, and the other class are prophetically joyful, and they will never be ashamed.
ꦥꦿꦺꦴꦱꦺꦱ ꦥꦸꦤ꧀ꦝꦸꦠ꧀, ꦩꦼꦏꦂ, lan ꦩꦼꦤꦸꦃꦏꦺ ꦧꦸꦩꦶ ꦏꦁꦒꦺ ꦮꦺꦴꦃ-ꦮꦺꦴꦃꦤꦺ wiwit nalika panyipratan udan pungkasan ing 9/11, kadosdene mangsa Pentakosta wiwit nalika Sang Kristus ngambusaken sawatara tetes dhateng para sakabate, ingkang tumuli nuntun dhateng Pentakosta nalika cawisaning Roh kanthi pepak kalampahan. ꦥꦸꦤ꧀ꦝꦸꦠꦤꦶꦁ 9/11 ing wiwitaning pangresikan Yakub (sang panyalip), ingkang punika wekdal panyegelan, kanthi pralambang mratelakaken ꦥꦸꦤ꧀ꦝꦸꦠꦤꦶꦁ brayat Israel (sang pamenang) ing wekdal undhang-undhang Minggu. ꦥꦸꦤ꧀ꦝꦸꦠꦤꦶꦁ ing wekasan punika maringi pratandha bedanipun antawisipun umat prajanjian kapungkur lan satus patang dasa sekawan ewu, kadosdene cawisaning geni ing Gunung Karmel damel bebédan antawisipun nabi Elia lan para nabi Baal. Bebédan punika kaawakaken lumantar satunggaling golongan ingkang kanthi profetis kagungan isin awit saking piwulang tentrem lan tentrem palsu, dene golongan satunggal malih kanthi profetis kebak kabingahan, lan piyambakipun badhé boten naté isin.
The Six Dates of Egypt
Egiptoq soqta p'unchaykuna
Ezekiel identifies four other dates associated with Egypt, and two of those dates mark the eleventh year, and the other two dates mark the twelve year of the captivity.
Ezequiel identifica otras cuatro fechas asociadas con Egipto, y dos de esas fechas señalan el año undécimo, y las otras dos fechas señalan el año duodécimo del cautiverio.
The Siege of the Eleventh Year
حصار سال یازدهم
And it came to pass in the eleventh year, in the first month, in the seventh day of the month, that the word of the Lord came unto me, saying, Son of man, I have broken the arm of Pharaoh king of Egypt; and, lo, it shall not be bound up to be healed, to put a roller to bind it, to make it strong to hold the sword. Ezekiel 30:20, 21.
Tsir naawí̱ḻ iikáa yáx̱ kusteeyi, táakw áwé yéi x̱at uwagút, aadéi yéi x̱at yeisú, “Haa shuká, Xʼáatʼaakw Fáraho, Mísri aaní khaa jeeyís, has du yeet hás du tláa yeedát x̱wasikóox̱; aa yéi du jee áwé x̱wasikóox̱. Yéi oo sá ijeewú x̱ʼéit yéi aa káa has du aawadláaḵ, i du jee has du yéi adanéin, iikáx̱ sh tóonáx̱ yéi xsixánk, kʼáa aawasháa kʼáa aa yéi xsixánk, at sháade hás kux̱aḵwax̱saa.” Ezekiel 30:20, 21.
And it came to pass in the eleventh year, in the third month, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, speak unto Pharaoh king of Egypt, and to his multitude; Whom art thou like in thy greatness? Ezekiel 31:1, 2.
А одиннадцатый год, в третьем месяце, в первый день месяца, было ко мне слово Господне: сын человеческий! скажи фараону, царю Египетскому, и множеству его: кому ты равен в величии твоём? Иезекииль 31:1, 2.
In the eleventh year of the captivity, Egypt and Pharaoh’s arms are broken, and Babylon’s arms are strengthened in chapter thirty. In the eleventh year in chapter thirty-one the fall of Egypt and its impact upon the world is identified.
Selama taun kasabelas pangasingan, panangan-panangan Mesir jeung Firaun dipatahkeun, sedengkeun panangan-panangan Babul dikuatkeun dina pasal tilu puluh. Dina taun kasabelas dina pasal tilu puluh hiji, runtagna Mesir jeung pangaruhna kana dunya dipidangkeun.
The Twelfth Year & Jerusalem’s Fall
عام دوازدەم و رووخانی ئۆرشەلیم
The two dates in the twelfth year are located in Ezekiel thirty-two.
यहेजकेल बत्तीस में बारहवें वर्ष की दो तिथियाँ स्थित हैं।
And it came to pass in the twelfth year, in the twelfth month, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, take up a lamentation for Pharaoh king of Egypt, and say unto him, Thou art like a young lion of the nations, and thou art as a whale in the seas: and thou camest forth with thy rivers, and troubledst the waters with thy feet, and fouledst their rivers. Thus saith the Lord God; I will therefore spread out my net over thee with a company of many people; and they shall bring thee up in my net. Ezekiel 32:1–3.
ꯑꯗꯨꯒ ꯑꯁꯨꯝ ꯇꯔꯥ ꯑꯅꯤꯁꯨꯕ ꯆꯍꯤꯗ, ꯑꯁꯨꯝ ꯇꯔꯥ ꯑꯅꯤꯁꯨꯕ ꯊꯥꯗ, ꯊꯥ ꯑꯗꯨꯒꯤ ꯑꯍꯥꯟꯕ ꯅꯨꯃꯤꯠꯇ, ꯑꯗꯣꯝ ꯑꯁꯤ ꯊꯧꯋꯥꯏꯒꯤ ꯋꯥꯍꯪ ꯑꯩꯒꯤ ꯃꯐꯝꯗ ꯂꯥꯛꯄꯥ ꯉꯝꯃꯤ, ꯃꯁꯤꯅ ꯍꯥꯏ, ꯃꯤꯌꯣꯏ ꯑꯆꯧꯕꯥ, ꯃꯤꯁꯔꯤꯒꯤ ꯅꯤꯡꯊꯧ ꯐꯦꯔꯥꯎꯒꯤ ꯃꯐꯝꯗ ꯍꯣꯟꯕ ꯑꯃ ꯂꯧ, ꯑꯗꯨꯒ ꯃꯍꯥꯛꯇ ꯍꯥꯌꯨ, ꯑꯗꯣꯝ ꯑꯁꯤ ꯖꯥꯇꯤꯁꯤꯡꯒꯤ ꯃꯔꯧꯁꯥꯡꯒꯤ ꯑꯃꯥꯎ ꯁꯪ ꯂꯥꯏꯔꯤ ꯑꯃꯒꯨꯝꯅꯤ, ꯑꯗꯨꯒ ꯑꯗꯣꯝ ꯑꯁꯤ ꯏꯄꯥꯛꯁꯤꯡꯒꯤ ꯏꯁꯤꯡꯁꯤꯡꯗ ꯂꯩꯕ ꯑꯃꯥꯎ ꯏꯀꯥꯏ ꯑꯃꯒꯨꯝꯅꯤ; ꯑꯗꯣꯝ ꯑꯁꯤ ꯑꯗꯣꯝꯒꯤ ꯇꯨꯔꯦꯜꯁꯤꯡ ꯐꯥꯎꯗꯨꯅ ꯄꯨꯔꯛꯈꯤ, ꯑꯗꯨꯒ ꯑꯗꯣꯝꯒꯤ ꯈꯨꯠꯁꯤꯡꯅ ꯏꯁꯤꯡꯁꯤꯡ ꯈꯨꯖꯦꯜꯍꯜꯂꯤ, ꯑꯗꯨꯒ ꯃꯈꯣꯏꯒꯤ ꯇꯨꯔꯦꯜꯁꯤꯡ ꯃꯥꯡꯍꯜꯂꯤ꯫ ꯃꯁꯤꯒꯨꯝꯅ ꯑꯕꯥ ꯏꯁꯤꯅ ꯍꯥꯏ, ꯃꯔꯝ ꯑꯗꯨꯅ ꯑꯩꯅ ꯃꯤ ꯃꯌꯥꯝ ꯑꯃꯁꯨꯡ ꯄꯨꯟꯅ ꯑꯗꯣꯝꯒꯤ ꯃꯊꯛꯇ ꯑꯩꯒꯤ ꯖꯥꯜ ꯊꯥꯕꯤ; ꯑꯗꯨꯒ ꯃꯈꯣꯏꯅ ꯑꯩꯒꯤ ꯖꯥꯜꯗ ꯑꯗꯣꯝꯕꯨ ꯄꯨꯊꯣꯛꯑꯅꯤ꯫ Ezekiel 32:1–3.
It came to pass also in the twelfth year, in the fifteenth day of the month, that the word of the Lord came unto me, saying, Son of man, wail for the multitude of Egypt, and cast them down, even her, and the daughters of the famous nations, unto the nether parts of the earth, with them that go down into the pit. Ezekiel 32:17, 18.
Уи хьырма жәылаз аҩнтәаз амзаз жәохәаз амш аҽны, Сыдгьыл Иаҳабы иажәа сахьтә иааит, иҳәан: «Ауаҩы иԥа, Египет ауаа рацәа рзы уҵәыуара, урҭ лареи, абырлаш дшьакыз ажәларқәа рыԥҳацәеи, адгьыл аҵаҟатәи ахәҭақәа рахь икажь, агәара иҿаҵҟа ицо урҭ рыцны». Иезекииль 32:17, 18.
Pharaoh and His Multitude
Фараон и его множество
In chapter thirty-one’s pronouncement upon Egypt, the final verses state:
अध्याय एकतीस में मिस्र के विषय में की गई घोषणा के अंतिम पद इस प्रकार कहते हैं:
I made the nations to shake at the sound of his fall, when I cast him down to hell with them that descend into the pit: and all the trees of Eden, the choice and best of Lebanon, all that drink water, shall be comforted in the nether parts of the earth. They also went down into hell with him unto them that be slain with the sword; and they that were his arm, that dwelt under his shadow in the midst of the heathen. To whom art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth: thou shalt lie in the midst of the uncircumcised with them that be slain by the sword. This is Pharaoh and all his multitude, saith the Lord God. Ezekiel 31:16–18.
Ndzi endle leswaku matiko ma rhurhumela hi mpfumawulo wa ku wa ka yena, loko ndzi n’wi xikisa exiheleni a ri na vona lava xikelaka emugodini; kutani mirhi hinkwayo ya Edene, leyi hlawuriweke ni leyinene swinene ya Lebanoni, hinkwavo lava nwaka mati, va ta chaviseriwa ematlhelweni ya le hansi ya misava. Na vona va xikile exiheleni na yena, va ya eka lava dlayiweke hi banga; ni lava a va ri voko ra yena, lava akeke ehansi ka ndzhuti wa yena exikarhi ka vamatiko. Xana u fana na mani hi ndlela leyi eku vangameleni ni le vukulukumbini exikarhi ka mirhi ya Edene? kambe u ta xikisiwa ehansi ni mirhi ya Edene u ya ematlhelweni ya le hansi ya misava; u ta etlela exikarhi ka lava nga yimbangiki ni lava dlayiweke hi banga. Loyi i Faro ni ntshungu wakwe hinkwawo, ku vula Hosi Yehovha. Ezekiele 31:16–18.
In chapter thirty-two’s pronouncement upon Egypt, the final verses repeats and enlarges upon chapter thirty-one and it includes a parallel ending statement.
Fuula digdamaa isa Misir irratti labsametti, lakkoofsonni xumuraa boqonnaa soddomii tokoffaa irra deebi’anii bal’isu; akkasumas ibsa xumuraa wal fakkaataa of keessaa qaba.
For I have caused my terror in the land of the living: and he shall be laid in the midst of the uncircumcised with them that are slain with the sword, even Pharaoh and all his multitude, saith the Lord God. Ezekiel 32:32.
Ban chuŋzawl ramah ka tihriat zo ta; tichuan amah chu chemhmangin an thatte nen thuamlo mi zingah an vulh ang, chu chu Pharaoa leh a mipui zawng zawngte a ni, tiin Lalpa Pathianin a sawi. Ezekiel 32:32.
The Seventeen years of Chapter Twenty-nine
ٱلْعَامُ السَّابِعَ عَشَرَ مِنَ ٱلْفَصْلِ ٱلتَّاسِعِ وَٱلْعِشْرِينَ
The dates located in the seventeen-year period represented in chapter twenty-nine identify Nebuchadnezzar conquering Egypt, and a forty-year period of desolation of Egypt. Forty represents a wilderness, typifying the thousand years that the earth is desolate.
Waxyaabaha taariikhaha ah ee ku jira muddada toddoba iyo tobanka sannadood ee lagu matalay cutubka sagaal iyo labaatanaad waxay tilmaamayaan Nebukadnesar oo Masar qabsanaya, iyo muddada afartan sannadood ah ee baabba’a Masar. Afartan waxay ka dhigan tahay cidlada, taas oo astaan u ah kunka sannadood ee dhulku baabba’an yahay.
I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down at the presence of the Lord, and by his fierce anger. For thus hath the Lord said, The whole land shall be desolate; yet will I not make a full end. Jeremiah 4:23–27.
Niniri la tierra, y he aquí que estaba sin forma y vacía; y los cielos, y no tenían luz. Niniri los montes, y he aquí que temblaban, y todos los collados se estremecían. Niniri, y he aquí que no había hombre, y todas las aves de los cielos habían huido. Niniri, y he aquí que el campo fértil era un desierto, y todas sus ciudades estaban asoladas ante la presencia del Señor y por el ardor de su ira. Porque así ha dicho el Señor: Toda la tierra será asolada; pero no la destruiré del todo. Jeremías 4:23–27.
At the end of Ezekiel twenty-nine’s forty years of the desolation of Egypt, the final resurrection of the wicked and their ultimate destruction is set forth.
Ezikiyeli ishirini na kenda ichirangira imyaka mirongo ine y’ubutayu bwa Misiri, ni ho hagaragazwa umuzuko wa nyuma w’abanyabyaha n’irimbuka ryabo rya nyuma.
Fear, and the pit, and the snare, are upon thee, O inhabitant of the earth. And it shall come to pass, that he who fleeth from the noise of the fear shall fall into the pit; and he that cometh up out of the midst of the pit shall be taken in the snare: for the windows from on high are open, and the foundations of the earth do shake. The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly. The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it; and it shall fall, and not rise again. And it shall come to pass in that day, that the Lord shall punish the host of the high ones that are on high, and the kings of the earth upon the earth. And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited. Isaiah 24:17–22.
꧋ꦏꦠꦏꦸꦠꦤ꧀, ꦏꦭꦺꦴꦁ, ꦭꦤ꧀ ꦥꦱꦼꦴꦁ, ꦲꦤ ꦲꦶꦁ ꦱꦶꦫ ꦲꦻ, ꦲꦺ ꦥꦼꦁꦒꦺꦴꦤ꧀ ꦧꦸꦩꦶ. ꦭꦤ꧀ ꦲꦏꦤ꧀ ꦏꦭꦏꦺꦴꦤ꧀, ꦱꦶꦫ ꦏꦁ ꦩꦺꦴꦭꦺꦴꦂ ꦱꦏꦶꦁ ꦱꦸꦫꦏ꧀ꦠꦤ꧀ ꦏꦠꦏꦸꦠꦤ꧀, ꦲꦏꦤ꧀ ꦠꦸꦩꦶꦧ ꦏꦺꦴꦫꦶꦁ ꦏꦭꦺꦴꦁ; ꦭꦤ꧀ ꦱꦶꦫ ꦏꦁ ꦩꦸꦤ꧀ꦕꦠ꧀ ꦱꦏꦶꦁ ꦠꦼꦔꦃꦤꦶꦁ ꦏꦭꦺꦴꦁ, ꦲꦏꦤ꧀ ꦏꦼꦲꦶꦁꦒꦺꦠ꧀ ꦲꦶꦁ ꦥꦱꦼꦴꦁ; ꦏꦫꦤ ꦗꦼꦤ꧀ꦝꦼꦭ ꦱꦏꦶꦁ ꦲꦶꦁ ꦭꦸꦃꦸꦂ ꦏꦧꦸꦏ, ꦭꦤ꧀ ꦏꦼꦏꦸꦩ꧀ꦧꦤ꧀ ꦧꦸꦩꦶ ꦒꦺꦴꦪꦃ. ꦧꦸꦩꦶ ꦲꦫꦧ꧀ ꦏꦠꦸꦩꦿꦥ, ꦧꦸꦩꦶ ꦭꦸꦭꦸꦃ ꦏꦠꦸꦭꦏ꧀ꦏꦺ, ꦧꦸꦩꦶ ꦒꦺꦴꦪꦁ ꦲꦩꦠ꧀ ꦱꦁꦒꦺꦠ꧀. ꦧꦸꦩꦶ ꦲꦏꦤ꧀ ꦩꦺꦴꦪꦁ-ꦲꦪꦸꦤ꧀ ꦩꦸꦤ꧀ꦝꦏ꧀-ꦩꦤ꧀ꦝꦸꦁ ꦏꦪ ꦮꦺꦴꦁ ꦩꦧꦸꦏ꧀, ꦭꦤ꧀ ꦲꦏꦤ꧀ ꦥꦶꦤ꧀ꦝꦃ ꦏꦪ ꦒꦸꦧꦸꦒ꧀; ꦭꦤ꧀ ꦥꦼꦭꦁꦒꦂꦤꦶꦥꦸꦤ꧀ ꦲꦏꦤ꧀ ꦧꦺꦫꦠ꧀ ꦲꦠꦶ-ꦲꦠꦶ ꦲꦶꦁ ꦲꦠꦱꦺ; ꦭꦤ꧀ ꦲꦶꦪ ꦲꦏꦤ꧀ ꦫꦸꦧꦸꦃ, ꦭꦤ꧀ ꦠꦏ꧀ ꦲꦏꦤ꧀ ꦧꦁꦏꦶꦠ꧀ ꦩꦭꦺꦃ. ꦭꦤ꧀ ꦲꦏꦤ꧀ ꦏꦭꦏꦺꦴꦤ꧀ ꦲꦶꦁ ꦲꦫꦶ ꦲꦶꦏꦸ, ꦥꦁꦒꦺꦫꦤ꧀ ꦲꦏꦤ꧀ ꦚꦶꦏ꧀ꦱ ꦥꦱꦸꦏꦤ꧀ ꦥꦫ ꦏꦁ ꦲꦸꦁꦒꦸꦭ꧀ ꦲꦶꦁ ꦭꦸꦃꦸꦂ, ꦭꦤ꧀ ꦥꦫ ꦫꦗ ꦧꦸꦩꦶ ꦲꦶꦁ ꦲꦠꦱ꧀ ꦧꦸꦩꦶ. ꦭꦤ꧀ ꦩꦫꦺꦏ ꦲꦏꦤ꧀ ꦏꦥꦸꦤ꧀ꦥꦸꦭ꧀ꦏꦺ, ꦏꦪ ꦥꦫ ꦠꦮꦤꦤ꧀ ꦏꦥꦸꦤ꧀ꦥꦸꦭ꧀ꦏꦺ ꦲꦶꦁ ꦏꦭꦺꦴꦁ, ꦭꦤ꧀ ꦲꦏꦤ꧀ ꦏꦼꦏꦸꦁꦏꦸꦁ ꦲꦶꦁ ꦥ꼌ꦤ꧀ꦗꦫ, ꦭꦤ꧀ ꦱꦼꦮꦶꦱꦺ ꦲꦫꦶ ꦏꦁ ꦆꦒꦁ, ꦩꦫꦺꦏ ꦲꦏꦤ꧀ ꦠꦶꦤ꧀ꦗꦻ. Yesaya 24:17–22.
The message of Ezekiel that is brought together by the six dates associated with Egypt is identifying the earthly dragon powers ultimate destruction, which begins at the soon-coming Sunday law and continues on through to the final destruction of the wicked Egyptians at the end of the millennium.
Ezekieli valinyagä xabari, kää mitimi gateewon gaasowon Egipteera walqabatan walitti qabame, lafaa irratti mul’atu humna bineensa guddaa sanaa badiisa isaa isa dhumaa adda baasa; badiisni kun seera Dilbataa dhihoo dhufu irraa jalqaba, achiis hanga xumura mootummaa waggaa kuma tokkootti, yeroo Egipxoota hamoowwan sanaa badiisni isaanii inni dhumaa raawwatamutti itti fufa.
In the prophetic testimony the beast and the false prophet reach their end at the lake of fire, which represents the Second Coming of Christ, but the dragon power’s lake of fire destruction is at the end of the millennium.
Aiwanhulhaq mangistiskʼóhkêwina kiskinwahamâkêwinisihk, awa mîna pithîs awâsisak kîkway kîsikâw sîpiyisihk iskwêwak, êkwa êkwa ka-pîmipahtâsowak êkwa môstîsowak, ka-kî-mîna ka-wîcihitowak ôma kîsikâw, êkwa awa mistikwân sîpiyisihk ôma kîsikâw pîhtokwêwina ka-kî-isi-mâcihoyahk ê-pimipahtâk kîsikâw askiy, namôya êkwa ê-misiwê-pimipahtâk ka-kî-kiskinwahamâkêwinisihk êkwa ê-pîhtokêwina mîna atoskêwinisihk êkwa êkwa kêhtê-ayamihewina kîsikâw pîhtokêwinisihk.
And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh. Revelation 19:20, 21.
И зверь был схвачен, и вместе с ним лжепророк, совершавший перед ним чудеса, которыми он обольстил принявших начертание зверя и поклонявшихся его образу. Оба живыми были брошены в озеро огненное, горящее серою. А прочие были убиты мечом Сидящего на коне, мечом, исходящим из уст Его; и все птицы насытились их плотью. Откровение 19:20, 21.
The beast and false prophet end prophetically at the second return of Christ, but the dragon meets his fate one thousand years later at the third return of Christ.
La bestia y el falso profeta terminan proféticamente en la segunda venida de Cristo, pero el dragón encuentra su destino mil años después, en la tercera venida de Cristo.
And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. Revelation 20:1–3.
Y vi a un ángel que descendía del cielo, teniendo la llave del abismo y una gran cadena en su mano. Y prendió al dragón, la serpiente antigua, que es el Diablo y Satanás, y lo ató por mil años; y lo arrojó al abismo, y lo encerró, y puso su sello sobre él, para que no engañase más a las naciones, hasta que fuesen cumplidos los mil años; y después de esto debe ser desatado por un poco de tiempo. Apocalipsis 20:1–3.
The Eleventh and Twelfth Years
Sannadaha Kow iyo Tobnaad iyo Laba iyo Tobnaad
The ‘seventeen’ year period set forth in Ezekiel twenty-nine’s two dates began in the tenth year of the captivity and ended in the twenty-seventh year. The messages of chapter thirty and thirty-one were set forth in the eleventh year, and the two dates set forth in chapter thirty-two were given in the twelfth year of the captivity. The seventeen-year period that began the tenth year, roughly at the beginning of the siege of Jerusalem, was followed by the two Egyptian messages of the eleventh year set forth in chapters thirty and thirty-one. Together the two messages of the eleventh year represent a message just prior to the Sunday law. The other two Egyptian messages of the twelfth year occurred at or shortly after the destruction of Jerusalem in 586/585 BC.
تہ ‘seventeen’ سالہ دؤر، یِم اَزقئیل تِہ اُنٛد باب اَٹھہ وِہٕ نوہک دۄن تاریٖخَن منٛز مقرَر کٔرمٕت، قیدیٖچ دَہُمہٕ ؤریہہس منز شروٗع گٔیو تہٕ ستہٕ وِشتمہٕ ؤریہہس منز اختتام پذیر گٔیو۔ باب ترٛیٚہ تہٕ اکتیٖسکۍ پیغام یئلہٕ گیارہُمہٕ ؤریہہس منز دِتھ گٔیہِ، تہٕ باب بتیٖس منز یِم دۄن تاریٖخ دِتھ گٔیہِ، تِم بارہُمہٕ ؤریہہس منز دِتھ گٔیہِ۔ یِہ ستہٕرہ سالہ دؤر، یُس دَہُمہٕ ؤریہہس منز، تقریباً یروشلِمچۍ محاصرٕچ شروٗعاتس سۭتۍ، آغٲز گٔیو، تَمہِ پَتہٕ گیارہُمہٕ ؤریہہک دۄن مِصری پیغام آو، یِم باب ترٛیٚہ تہٕ اکتیٖس منز بَیان کٔرمٕت چھِ۔ اَکھ سۭتۍ، گیارہُمہٕ ؤریہہک یِم دۄن پیغام سُنڈے لاکۍ پؠٹھِس تھوڑِ پٮ۪ٹھہٕک اَکھ پیغام نِمایندگی کران چھِ۔ بارہُمہٕ ؤریہہک باقی دۄن مِصری پیغام 586/585 BC منز یروشلِمچۍ تباہی ہٮ۪ندۍ وقتس، یا تَتھ پَتہٕ تھوڑِ ہی دۄرِس منز، واقع گٔیہِ۔
The message of Christ’s coming is proclaimed as part of the Midnight Cry message that changes to the loud cry message at the Sunday law. Two messages of Egypt are proclaimed before the Sunday law and two messages of Egypt are proclaimed at or just after the Sunday law The doubling of the messages that are given in the same year, during the siege that culminates at the destruction of Jerusalem and the other two messages at the Sunday law, typify the second angel’s message, where there is always a doubling.
ᎦᎵᏉᎩ ᎤᎷᎯᏍᏗ ᎧᏃᎮᏓ ᎠᏂᏃᎮᎭ ᎤᎵᏏᎾᏌᏛ ᎠᏰᎵ ᏧᏃᏴᎯᏍᏗ ᎠᏓᏅᏙ ᏗᏃᎯᏳᎯ ᎠᏏᏴᏫ ᎤᏴᏍᏗ ᎧᏃᎮᏓ ᎾᎯᏳ ᏓᏍᏆᎸᎮᏍᏗ ᎤᎾᏍᏛ ᏧᎵᏍᏆᏂᎪᏗ ᎧᏃᎮᏓ ᏓᎦᎷᏨᎭ ᏂᎦᎥ ᏥᏂᏓᏍᏗ ᏗᎧᎿᎭᏅᏍᏗ ᏗᎧᏁᎬ. ᎢᏥᏈ ᎤᏍᏗ ᎧᏃᎮᏓ ᎠᏂᏃᎮᎭ ᏂᎦᎥ ᏥᏂᏓᏍᏗ ᏗᎧᎿᎭᏅᏍᏗ ᏗᎧᏁᎬ ᎤᏃᏒ ᎢᏧᏈ ᎤᏍᏗ ᎧᏃᎮᏓ ᎠᏂᏃᎮᎭ ᎾᎯᏳ ᎠᎴ ᎤᏍᏗ ᎤᏁᎳ ᏂᎦᎥ ᏥᏂᏓᏍᏗ ᏗᎧᎿᎭᏅᏍᏗ ᏗᎧᏁᎬ. Ꮎ ᎤᏣᏘ ᎢᎬᏱᏊ ᎧᏃᎮᏓ ᏥᎨᏥᏁᎸ Ꮎ ᏑᏕᎵᎪᎯ ᏧᏕᏘᏴᏛ, Ꮎ ᎠᏍᏚᏗ ᎤᏍᏆᏂᎪᏔᏅ ᎦᏚᎲ ᏥᎷᏏᎵᎻ ᎤᏲᏍᏙᏗ, ᎠᎴ ᎯᎠ ᏔᎵ ᎠᏂᏃᎮᎭ ᎾᎯᏳ ᏂᎦᎥ ᏥᏂᏓᏍᏗ ᏗᎧᎿᎭᏅᏍᏗ ᏗᎧᏁᎬ, ᎤᏂᎦᏛ ᎠᏎ ᎤᏍᏗ ᎦᏅᎯᏛ ᎠᏥᏃᎮᏍᎬ ᎠᏂᏔᎵᏁ ᎤᏤᎵ ᎠᏥᎾᎩ, ᎾᎿᎭᏂ ᎪᎯᏳ ᎠᏓᏃᎯᏍᏗ ᎡᎭ.
A second message is always followed by the third message.
Akɔnkyeɛ a ɛto so mmienu no, bere biara, ɛno akyi no, akɔnkyeɛ a ɛto so mmiɛnsa na edi hɔ.
“By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.
«Қаламмен де, дауыспен де біз жариялауды жаңғыртуға тиіспіз, олардың ретін және бізді үшінші періштенің хабарына алып келетін пайғамбарлықтардың қолданылуын көрсетуіміз керек. Бірінші мен екіншісіз үшінші болуы мүмкін емес. Бұл хабарларды біз дүниеге басылымдарда, баяндамаларда жеткізуге тиіспіз, пайғамбарлық тарих желісінде болған нәрселерді де, болатын нәрселерді де көрсете отырып». Selected Messages, book 2, 104, 105.
At the third message the door of probation is closed. Probation closes for the United States at the Sunday law and probation closes for the world when Michael stands up. Both closed doors represent a third message that is always proceeded by the second message that is always a twofold message.
Ամեն երրորդ պատգամի ժամանակ փորձության դուռը փակվում է։ Միացյալ Նահանգների համար փորձության ժամանակը փակվում է Կիրակնօրյա օրենքի ժամանակ, իսկ աշխարհի համար փորձության ժամանակը փակվում է, երբ Միքայելը վեր է կենում։ Երկու փակ դռներն էլ ներկայացնում են երրորդ պատգամը, որին միշտ նախորդում է երկրորդ պատգամը, որը միշտ երկակի պատգամ է։
The empowerment of the second angel is accomplished when it is joined by the message of the Midnight Cry. The two messages pronounced upon mankind, as represented by Ezekiel’s pronouncements upon Egypt in chapter thirty and thirty-one identify when the message of the Midnight Cry joins the second angel, and the two messages of chapter thirty-two are identifying the empowerment of the third angel in the loud cry.
ᎠᏍᏓᏱᏗ ᎤᎵᏂᎩᏛ ᎤᏂᏔᎳᏚᎯ ᎠᏥᎸᎢ ᎤᎵᏍᏕᎸᏙᏗ ᎠᏎ ᎠᏥᏍᏕᎸᏗ ᎤᎵᏍᏗ ᎠᏰᎵ ᎤᎵᏍᏔᏅ ᎤᏍᎦᎸᏙᏗ ᎠᏓᏴᎵᏍᎬ ᎠᏥᏍᏆᏂᎪᏗᏍᎬ. ᎯᎠ ᎠᏂᏔᎵ ᎠᏕᎶᏆᏍᎬ ᎡᎶᎯ ᎠᏁᎲ ᎤᏂᏁᎸ, ᎾᏍᎩ ᎢᏏᎦᎵ ᎢᏧᏁᏤᎸ ᎢᏥᏈᏱ ᎤᏬᏂᏍᎬ ᎤᏓᏡᎬ ᏦᎠᏍᎪᎯ ᎠᎴ ᏦᏍᎪᎯ ᎢᏯᏂᏛ ᎤᏪᎧᏛ ᎯᎠ ᎠᏂᎬᏫᏳᎯ ᎠᏓᏴᎵᏍᎬ ᎠᏥᏍᏆᏂᎪᏗᏍᎬ ᎤᏪᎵᏎᎭ ᎤᏂᏔᎳᏚᎯ ᎠᏥᎸᎢ ᎡᎯ ᎤᏪᏓᎸᏔᏅ, ᎠᎴ ᎤᏓᏡᎬ ᏦᏔᎵ ᎢᏯᏂᏛ ᎯᎠ ᎠᏂᏔᎵ ᎠᏕᎶᏆᏍᎬ ᎤᏂᏁᎲ ᎠᏂᏔᎵ ᎠᏥᎸᎢ ᎤᎵᏂᎩᏛ ᎤᏍᏆᏂᎪᏗᏍᎬ ᎤᏣᏘ ᎠᏍᏓᏯ ᎤᏁᎷᎬ ᎠᏰᎵ ᎤᎵᏍᏔᏅ ᎠᎵᏍᏕᎸᏙᏗ.
Ezekiel’s wheels of the complex interplay of human events identifies the last warning for mankind, which is the third angel’s warning, and the third angel is made up of the first and second angel’s warnings. The Midnight Cry before the Sunday law and the loud cry after the Sunday law is represented by Ezekiel’s four dates that fall within the ‘seventeen’ years of chapter twenty-nine’s alpha and omega dates that align with the hidden history of Daniel eleven verse forty, as represented in verses eleven through sixteen of the same chapter.
د انساني پېښو د پېچلي تعامل د حزقیال څرخونه د بشر لپاره وروستنی خبرداری مشخصوي، چې هماغه د درېیمې فرښتې خبرداری دی؛ او درېیمه فرښته د لومړۍ او دویمې فرښتې له خبرداریو څخه جوړه شوې ده. د یکشنبې د قانون څخه مخکې د نیمې شپې چیغه، او د یکشنبې د قانون څخه وروسته لوړ غږ، د حزقیال په څلورو نېټو کې تمثیل شوی دی، چې د نهه ویشتم فصل د الفا او اومیګا نېټو د «اوولسو» کلونو په منځ کې واقع کېږي؛ هغه نېټې چې د دانیال یوولسم فصل څلوېښتم آیت له پټې تاریخچې سره سمون خوري، لکه څنګه چې د همدې فصل په یوولسم تر شپاړسمو آیتونو کې تمثیل شوې ده.
In Daniel chapter ten, Daniel, as with Ezekiel, is made dumb. Daniel’s dumbness is brought about in the middle of three touches; the first and third touches came from the angel Gabriel and the middle touch was the touch of Christ. Daniel, as with Peter between Caesarea-Philippi and the cross, is in the middle. In the middle Peter saw the glorified Christ, as did Daniel in chapter ten. The middle of the three angels is the second message, which is a combination of two messages.
Даниярын онынчы бүлүктә, Иезекиел кебек үк, Данияр телсез ителә. Даниярның телсезлеге өч кагылуның уртасында була; беренче һәм өченче кагылулар Җәбраил фәрештәдән килә, ә уртадагы кагылу — Мәсихнең кагылуы. Данияр, Кайсария Филиппи белән хач арасында булган Питер кебек, уртада тора. Уртада Питер, Данияр онынчы бүлүктә күргән кебек үк, данланган Мәсихне күрде. Өч фәрештәнең уртадагасы — икенче хәбәр, һәм ул ике хәбәрнең берләшмәсеннән тора.
5th Day of the 4th Month & 1844
مياڠ الخامس داري بولن كأمڤت دان 1844
In Ezekiel chapter one, verses one and two Ezekiel is at the fifth day of the fourth month, which aligns with the middle of the seventh month movement in 1844. Ezekiel is midway between April 19th and October 22, 1844, just as was Samuel Snow, the messenger of the Midnight Cry in 1844, when he presented his first clear view of the message in Boston, 93 days after April 19th and 93 days before the door closed on October 22, 1844. Samuel Snow was in Boston on July 21, 1844 midway in the seventh month movement, unaware that he was prophetically standing with Peter at the Mount of Transfiguration, Ezekiel in the thirtieth year of the seventeenth Jubilee cycle and Daniel’s second touch during the looking glass vision of chapter ten. 2026 represents the forty-seventh year of the seventieth Jubilee cycle that concludes in 2028.
حزقیێل لە بەشی یەکەم، ئایەتی یەک و دوودا، لە ڕۆژی پێنجەمی مانگی چوارەم دایە، کە هاوتەریبە لەگەڵ ناوەڕاستی بزووتنەوەی مانگی حەوتەم لە ساڵی 1844. حزقیێل لە نێوانی 19ی نیسان و 22ی تشرینی یەکەمی 1844دا لە ناوەڕاستدایە، هەروەک ساموێل سنۆ، پەیامبەری بانگی نیوەشەو لە 1844، کاتێک یەکەم دیدی ڕوونی خۆی بۆ پەیامەکە لە بۆستن پێشکەش کرد، 93 ڕۆژ دوای 19ی نیسان و 93 ڕۆژ پێش ئەوەی دەرگا لە 22ی تشرینی یەکەمی 1844 داخرا. ساموێل سنۆ لە 21ی تەممووزی 1844 لە بۆستن بوو، لە ناوەڕاستی بزووتنەوەی مانگی حەوتەمدا، بێ ئەوەی بزانێت بە شێوەی پێشبینییەتی لەگەڵ پەترۆس لەسەر شاخی دگرگۆڕینی شێوە، حزقیێل لە ساڵی سییەمی خولی حوبیلی هەڤدەهەم، و دەستدانەوەی دووهەمی دانیال لە بینینی ئاوێنەیی بەشی دەدا وەستابوو. 2026 ساڵی چل و حەوتەمی خولی حوبیلی حەفتادەم نیشان دەدات، کە لە 2028 کۆتایی دێت.
Tyre
صُور
Before we return to the dating of Ezekiel’s six references of Jerusalem, we should first identify the one date that was proclaimed against Tyre.
Jusalayim gu nuḍkera biyya Ezk’el siɗisoo taariikhotaatti deebiʼuun keenya dura, jalqaba Tiroos irratti labsame taariikha tokko adda baasuu qabna.
And it came to pass in the eleventh year, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, because that Tyrus hath said against Jerusalem, Aha, she is broken that was the gates of the people: she is turned unto me: I shall be replenished, now she is laid waste: Therefore thus saith the Lord God; Behold, I am against thee, O Tyrus, and will cause many nations to come up against thee, as the sea causeth his waves to come up. And they shall destroy the walls of Tyrus, and break down her towers: I will also scrape her dust from her, and make her like the top of a rock. It shall be a place for the spreading of nets in the midst of the sea: for I have spoken it, saith the Lord God: and it shall become a spoil to the nations. And her daughters which are in the field shall be slain by the sword; and they shall know that I am the Lord. For thus saith the Lord God; Behold, I will bring upon Tyrus Nebuchadrezzar king of Babylon, a king of kings, from the north, with horses, and with chariots, and with horsemen, and companies, and much people.
ئۇنداق بولدىكى، ئون بىرىنچى يىلى، ئاينىڭ بىرىنچى كۈنىدە، پەرۋەردىگارنىڭ سۆزى ماڭا كېلىپ مۇنداق دېدى: «ئى ئىنسان ئوغلى، چۈنكى تىروس يېرۇسالېمغا قارشى: “ھاھا، خەلقلەرنىڭ دەرۋازىسى بولغان ئۇ شەھەر سۇنۇپتۇ؛ ئۇ ماڭا بۇرۇلدى؛ ئەمدى ئۇ ۋەيران بولغاچقا، مەن تولدۇرىلىمەن” دەپتۇ؛ شۇنىڭ ئۈچۈن رەب پەرۋەردىگار مۇنداق دەيدۇ: “مانا، ئى تىروس، مەن ساڭا قارشىمەن؛ دېڭىز ئۆزىنىڭ دولقۇنلىرىنى ئۆرلىتىپ كەلتۈرگەندەك، كۆپ مىللەتلەرنى ساڭا قارشى ئۆرلىتىپ كەلتۈرىمەن. ئۇلار تىروسنىڭ تاملىرىنى ۋەيران قىلىدۇ، مۇنارلىرىنى يىقىدۇ؛ مەن يەنە ئۇنىڭ توپىسىنى ئۈستىدىن سىيرىپ تاشلاپ، ئۇنى قورام تاشنىڭ چوققىسىدەك قىلىمەن. ئۇ دېڭىز ئوتتۇرىسىدا تور يايىدىغان بىر جاي بولىدۇ؛ چۈنكى بۇنى مەن سۆزلىدىم، — دەيدۇ رەب پەرۋەردىگار؛ — ئۇ مىللەتلەرگە ئولجا بولىدۇ. ئېتىزدىكى ئۇنىڭ قىز شەھەرلىرى قىلىچ بىلەن ئۆلتۈرۈلىدۇ؛ شۇ چاغدا ئۇلار مەننىڭ پەرۋەردىگار ئىكەنلىكىمنى بىلىدۇ. چۈنكى رەب پەرۋەردىگار مۇنداق دەيدۇ: مانا، مەن شىمالدىن بابىل پادىشاھى نىبۇكادنېزارنى، پادىشاھلارنىڭ پادىشاھىنى، ئاتلار بىلەن، جەڭ ھارۋىلىرى بىلەن، ئاتلىقلار بىلەن، قوشۇنلار بىلەن ۋە ناھايىتى كۆپ خەلق بىلەن تىروس ئۈستىگە كەلتۈرىمەن.»
He shall slay with the sword thy daughters in the field: and he shall make a fort against thee, and cast a mount against thee, and lift up the buckler against thee. And he shall set engines of war against thy walls, and with his axes he shall break down thy towers. By reason of the abundance of his horses their dust shall cover thee: thy walls shall shake at the noise of the horsemen, and of the wheels, and of the chariots, when he shall enter into thy gates, as men enter into a city wherein is made a breach. With the hoofs of his horses shall he tread down all thy streets: he shall slay thy people by the sword, and thy strong garrisons shall go down to the ground. And they shall make a spoil of thy riches, and make a prey of thy merchandise: and they shall break down thy walls, and destroy thy pleasant houses: and they shall lay thy stones and thy timber and thy dust in the midst of the water. And I will cause the noise of thy songs to cease; and the sound of thy harps shall be no more heard. And I will make thee like the top of a rock: thou shalt be a place to spread nets upon; thou shalt be built no more: for I the Lord have spoken it, saith the Lord God.
Nya mabuay na ayepatayan na siwaw a babbaymo id idi tanap; ya mangaramid siwaw na kuta a maibusor kenka, ya mangitumpok siwaw na taytay a daga a maibusor kenka, ya iyangatna ti kalasagna a maibusor kenka. Ket ipasdekna dagiti al-alia ti gubat a maibusor kadagiti padermo, ket babaen kadagiti wasayna a pukpukawenna dagiti torremo. Gapú iti kinaad-adu dagiti kabalionna, ti tapokda ket abbongannaka; agkintayegto dagiti padermo iti uni dagiti nakasakay iti kaballo, ken dagiti gulong, ken dagiti karuahe, inton sumrek isuna kadagiti ruanganmo, a kas iti pannakasrek dagiti tattao iti maysa a siudad a naburak. Babaen kadagiti kuko dagiti kabalionna, pagarupenanto amin dagiti kalsadam; papatayenna dagiti tattaom babaen ti kampilan, ket dagiti napigsa a garisonmo ket mapukawda agingga iti daga. Ket aramiden da a samsam dagiti kinabaknangmo, ket aramiden da a tiniliwda dagiti pagtagilakmo; ket dadaelenda dagiti padermo, ken dadaelenda dagiti napintas a balbalaymo; ket ibellengda dagiti batbato, ken dagiti kayo, ken ti tapokmo iti tengnga ti danum. Ket pagtalnaekto ti uni dagiti kantam; ket ti ung-uneg dagiti arpam ket saanton a mangngeg. Ket aramidekto nga umaspingka iti tuktok ti bato: agbalinkanto a dissuan dagiti iket; saankanton a mabangon manen: ta siak a Jehova ti nagsao dayta, kuna ti Apo a Dios.
Thus saith the Lord God to Tyrus; Shall not the isles shake at the sound of thy fall, when the wounded cry, when the slaughter is made in the midst of thee? Then all the princes of the sea shall come down from their thrones, and lay away their robes, and put off their broidered garments: they shall clothe themselves with trembling; they shall sit upon the ground, and shall tremble at every moment, and be astonished at thee. And they shall take up a lamentation for thee, and say to thee, How art thou destroyed, that wast inhabited of seafaring men, the renowned city, which wast strong in the sea, she and her inhabitants, which cause their terror to be on all that haunt it! Now shall the isles tremble in the day of thy fall; yea, the isles that are in the sea shall be troubled at thy departure. For thus saith the Lord God; When I shall make thee a desolate city, like the cities that are not inhabited; when I shall bring up the deep upon thee, and great waters shall cover thee; When I shall bring thee down with them that descend into the pit, with the people of old time, and shall set thee in the low parts of the earth, in places desolate of old, with them that go down to the pit, that thou be not inhabited; and I shall set glory in the land of the living; I will make thee a terror, and thou shalt be no more: though thou be sought for, yet shalt thou never be found again, saith the Lord God. Ezekiel 26:1–21.
دې رَبُ الْاِله تيُروس ته داسې فرمايي: آيا ټاپوګان به ستا د لوېدو په اواز ونه رېږدي، کله چې ټپيان چيغې وهي، کله چې ستا په منځ کې عامه وژنه وشي؟ بيا به د سمندر ټول شهزادګان له خپلو تختونو راکوز شي، خپلې چپنې به کېږدي، او خپل ګنډل شوي کالي به وباسي؛ هغوی به ځانونه په لړزېدو وپوښي؛ پر ځمکه به کښېني، او هره شېبه به ورېږي، او ستا له کبله به حيرانېږي. او هغوی به ستا لپاره نوحه پورته کړي، او تا ته به ووايي: ته څنګه تباه شوې، اې هغه چې د سمندري خلکو له خوا آبادېده، اې نامتو ښار، چې په سمندر کې زورور وې، ته او ستا اوسېدونکي، چې پر ټولو هغو چې په کې اوسېدل خپله وېره به مو اچوله! اوس به د ستا د لوېدو په ورځ ټاپوګان ورېږي؛ هو، هغه ټاپوګان چې په سمندر کې دي ستا په تللو به وارخطا شي. ځکه چې رَبُ الْاِله داسې فرمايي: کله چې زه تا يو وران ښار وګرځوم، لکه هغه ښارونه چې څوک په کې نه اوسي؛ کله چې زه ژورې اوبه پر تا راوخېژوم، او لويې اوبه دې پټې کړي؛ کله چې زه تا له هغو سره ښکته بوځم چې کندې ته کښته کېږي، د پخوانيو زمانو له خلکو سره، او تا د ځمکې په ټيټو ځايونو کې، په هغو ځايونو کې چې له پخوا راهيسې وران دي، له هغو سره چې کندې ته کښته کېږي، کېنوم، څو ته بيا آباد نه شې؛ او زه به د ژونديو په ځمکه کې جلال قائم کړم؛ زه به تا د وېرې يو مثال وګرځوم، او ته به نور نه يې: که څه هم ستا لټون وشي، بيا به هېڅکله بيا ونه موندل شې، رَبُ الْاِله فرمايي. حزقيايل 26:1–21.
The message of Tyre was proclaimed the year that Jerusalem was destroyed, and it represents the overthrow of the sixth kingdom of Bible prophecy at the soon-coming Sunday law. At the Sunday law, the United States (Tyre) prophetically rejoices because it has overthrown Jerusalem, which Sister White identifies as the Laodicean Seventh-day Adventist church, which Ezekiel calls the “gates of the people.” Tyre identifies that Jerusalem “was” the gates of the people in the past tense. A “gate” is a church prophetically.
የጢሮስ መልእክት ኢየሩሳሌም በተፈረሰችበት ዓመት ተነገረ፣ እናም በቅርቡ በሚመጣው የእሑድ ሕግ ጊዜ የመጽሐፍ ቅዱስ ትንቢት ስድስተኛው መንግሥት መገልበጡን ይወክላል። በእሑድ ሕግ ጊዜ፣ ዩናይትድ ስቴትስ (ጢሮስ) ኢየሩሳሌምን ስለ ገለበጠች በትንቢታዊ ሁኔታ ደስ ይላታል፤ እህት ዋይት ኢየሩሳሌምን ሕዝቅኤል “የሕዝቡ በሮች” ብሎ የሚጠራት የሎዶቅያ ሰባተኛ ቀን አድቬንቲስት ቤተ ክርስቲያን መሆኗን ትለያለች። ጢሮስ ኢየሩሳሌም “ነበረች” የሕዝቡ በሮች መሆኗን በአልፎ የተጠቀሰ ጊዜ ትገልጻለች። “በር” በትንቢታዊ አቀራረብ ቤተ ክርስቲያን ነው።
And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Bethel: but the name of that city was called Luz at the first. Genesis 28:17–19.
Ve maña qorqqan hám ayttı: Bul jay qanday qorqınıshlı! Bul Qudaydıń úyinen basqa emes, bul ásmannıń qapası eken. Soń Jacob tańerteń erte turıp, basına qoyğan tasın alıp, onı baǵana etip tikledi hám üstine may quydı. Hám ol sol jerdıń atın Bethel dep atadı; biraq áwel ol qalanyń atı Luz edi. Genesis 28:17–19.
The word “Bethel” means house of God, and Tyre rejoices that is has forced the Laodicean Seventh-day Adventist church to accept the enforcement of the worship of the sun. But in spite of the misguided celebration of those enforcing the worship of the sun, God through Ezekiel states that, “I am against thee, O Tyrus, and will cause many nations to come up against thee, as the sea causeth his waves to come up. And they shall destroy the walls of Tyrus, and break down her towers.”
Зуугий гьуэ «Бетхел» мэгъанэщ «Тхьэм и унэ», а Тыр лъытэу фэхъушхэрэм Лаодикэям щыгъэу IуэхущыIэ зэхыхьэхэм и цIыфм зэрыхэтхэрэм зэрыхъуэжыпIэ зэрыщIагъэу, нэфэгъуагъэу къигъуэт. Ауэ махуэм щызэхэтхэм япэщIэу зэрыщытщ псалъэм къэкIуэну зэрыхъуакIэу, Тхьэм ИезекиилькIэ жиIэр: «Сэ уэ сищIэкIуэд, ей Тыр; сэ къысхуэсщIынщ къэрал куэд уэ къыдэкIуэну, тэнджызым и дэгъуэхэр зэрыкъыздэкIуэм хуэдэу. Ахуэдэхэр Тырым и пхъуантIэхэр зэхахынущ, арыкIэ и башняхэр игъэбгъэнунущ».
The “walls of Tyrus” represent the protection of Tyrus. A “wall” is the symbol of the Ten Commandments.
ଫାଟକ “ତୀରୁସର ପ୍ରାଚୀର” ତୀରୁସର ସୁରକ୍ଷାକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ। “ପ୍ରାଚୀର” ଦଶ ଆଜ୍ଞାର ପ୍ରତୀକ ଅଟେ।
“The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.” Prophets and Kings, 677.
«ولینبی ههنا قوماً فی زمن انحراف عام عن الحق والبر، یسعون إلی إعادة المبادئ التی هی أساس ملکوت الله. إنهم مرمّمو الثَّلْمة التی أُحدِثت فی شریعة الله—السور الذی أقامه حول مختاریه لحمایتهم، والذی تکون طاعتهم لوصایاه فی العدل والحق والطهارة حِرزهم الدائم.» الأنبیاء والملوک، 677.
God’s law is a wall of protection, but walls in the plural represents the two principles that ‘protected’ and produced the prosperity and success of Tyrus, a symbol of the Republican horn of the United States.
দেউতার বিধান সুৰক্ষাৰ এক প্ৰাচীৰ; কিন্তু বহুবচনত “প্ৰাচীৰসমূহ”-এ সেই দুটা নীতি সূচায়, যিবোৰে যুক্তৰাষ্ট্ৰৰ Republican horn-ৰ প্ৰতীক Tyrus-ক ‘সুৰক্ষা’ দি তাৰ সমৃদ্ধি আৰু সফলতা উৎপন্ন কৰিছিল।
“‘And he had two horns like a lamb.’ The lamblike horns indicate youth, innocence, and gentleness, fitly representing the character of the United States when presented to the prophet as ‘coming up’ in 1798. Among the Christian exiles who first fled to America and sought an asylum from royal oppression and priestly intolerance were many who determined to establish a government upon the broad foundation of civil and religious liberty. Their views found place in the Declaration of Independence, which sets forth the great truth that ‘all men are created equal’ and endowed with the inalienable right to ‘life, liberty, and the pursuit of happiness.’ And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity. The oppressed and downtrodden throughout Christendom have turned to this land with interest and hope. Millions have sought its shores, and the United States has risen to a place among the most powerful nations of the earth. …
«Եւ նա ունէր երկու եղջիւր՝ գառի պէս»։ Գառանման եղջիւրները նշանաւորում են երիտասարդութիւն, անմեղութիւն եւ հեզութիւն՝ լիովին յարմար կերպով ներկայացնելով Միացեալ Նահանգների բնաւորութիւնը, երբ այն մարգարէին ներկայացուեց որպէս «ելնող»՝ 1798 թուականին։ Այն քրիստոնեայ աքսորեալների մէջ, որոնք նախ փախան Ամերիկա եւ ապաստան որոնեցին թագաւորական ճնշումից ու քահանայական անհանդուրժողութիւնից, կային շատեր, որոնք վճռեցին հիմնադրել կառավարութիւն՝ քաղաքացիական եւ կրօնական ազատութեան լայն հիմքի վրայ։ Նրանց հայեացքները արտայայտութիւն գտան Անկախութեան հռչակագրում, որը շարադրում է այն մեծ ճշմարտութիւնը, թէ «բոլոր մարդիկ ստեղծուած են հաւասար» եւ օժտուած են անօտարելի իրաւունքով՝ «կեանքի, ազատութեան եւ երջանկութեան ձգտման»։ Իսկ Սահմանադրութիւնը ժողովրդին երաշխաւորում է ինքնակառավարման իրաւունքը՝ սահմանելով, որ ժողովրդի քուէով ընտրուած ներկայացուցիչները պէտք է օրէնքները սահմանեն եւ գործադրեն։ Տրուեց նաեւ կրօնական հաւատի ազատութիւն, եւ իւրաքանչիւր մարդուն արտօնուեց երկրպագել Աստծուն՝ իր խղճի թելադրանքի համաձայն։ Հանրապետականութիւնը եւ Բողոքականութիւնը դարձան այդ ազգի հիմնարար սկզբունքները։ Այս սկզբունքներն են նրա զօրութեան եւ բարգաւաճման գաղտնիքը։ Քրիստոնեայ աշխարհի ամբողջ տարածքում ճնշուածներն ու ոտնահարուածները հետաքրքրութեամբ եւ յոյսով դարձրել են իրենց հայեացքը դէպի այս երկիրը։ Միլիոնաւորներ որոնել են նրա ափերը, եւ Միացեալ Նահանգները բարձրացել է երկրի ամենահզօր ազգերի շարքը։ …
“The lamblike horns and dragon voice of the symbol point to a striking contradiction between the professions and the practice of the nation thus represented. The ‘speaking’ of the nation is the action of its legislative and judicial authorities. By such action it will give the lie to those liberal and peaceful principles which it has put forth as the foundation of its policy. The prediction that it will speak ‘as a dragon’ and exercise ‘all the power of the first beast’ plainly foretells a development of the spirit of intolerance and persecution that was manifested by the nations represented by the dragon and the leopardlike beast. And the statement that the beast with two horns ‘causeth the earth and them which dwell therein to worship the first beast’ indicates that the authority of this nation is to be exercised in enforcing some observance which shall be an act of homage to the papacy.
«Символын хурган төстэй эвэрнүүд ба луугийн дуу хоолой нь ийн төлөөлөгдөж буй үндэстний тунхагладаг зүйлс ба бодит үйл ажиллагааны хоорондох хурц зөрчлийг заана. Үндэстний “ярих” явдал гэдэг нь түүний хууль тогтоох болон шүүх эрх мэдэлтнүүдийн үйл ажиллагаа мөн. Ийм үйлдлээрээ тэрээр өөрийн бодлогын үндэс болгон дэвшүүлсэн эрх чөлөөт, энх тайванч зарчмуудыг худал болохыг илчлэх болно. Тэрээр “луугийн адил” ярьж, “анхны араатны бүх эрх мэдлийг” хэрэгжүүлнэ гэсэн эш үзүүллэг нь луу болон ирвэс мэт араатнаар төлөөлөгдсөн үндэстнүүдэд илэрсэн тэвчээргүй байдал ба хавчлагын сүнс хөгжихийг тодорхойгоор зөгнөн хэлж байна. Мөн хоёр эвэртэй араатан “газрыг болон түүн дээр оршин суугчдыг анхны араатанд мөргүүлэх болно” гэсэн мэдэгдэл нь энэ үндэстний эрх мэдэл папын засагт хүндэтгэл өргөх үйлдэл болох ямар нэг мөрдөх ёсыг албадан сахиулахад хэрэгжих ёстойг илтгэнэ.
“Such action would be directly contrary to the principles of this government, to the genius of its free institutions, to the direct and solemn avowals of the Declaration of Independence, and to the Constitution. The founders of the nation wisely sought to guard against the employment of secular power on the part of the church, with its inevitable result—intolerance and persecution. The Constitution provides that ‘Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof,’ and that ‘no religious test shall ever be required as a qualification to any office or public trust under the United States.’ Only in flagrant violation of these safeguards to the nation’s liberty, can any religious observance be enforced by civil authority. But the inconsistency of such action is no greater than is represented in the symbol. It is the beast with lamblike horns—in profession pure, gentle, and harmless—that speaks as a dragon.” The Great Controversy, 441, 442.
“Ямар нэгэн ийм үйлдэл нь энэ засгийн газрын зарчимд, түүний эрх чөлөөт байгууллын мөн чанарт, Тусгаар тогтнолын тунхаглалын шууд бөгөөд ёслол төгөлдөр мэдэгдлүүдэд, мөн Үндсэн хуульд шууд харшлах болно. Үндэстнийг үндэслэгчид сүмийн зүгээс иргэний эрх мэдлийг ашиглахаас, түүнээс зайлшгүй гарах үр дагавар болох тэвчээргүй байдал ба хавчлагаас сэргийлэхийг мэргэнээр зорьсон. Үндсэн хуульд ‘Конгресс шашин тогтоон байгуулахтай холбоотой ямар ч хууль гаргах ёсгүй, эсхүл түүнийг чөлөөтэй хэрэгжүүлэхийг хориглох ёсгүй’ гэж заасан байдаг, мөн ‘Америкийн Нэгдсэн Улсын дор аливаа албан тушаал буюу нийтийн итгэл хүлээлгэсэн үүрэгт тавигдах мэргэшлийн шаардлага болгон хэзээ ч ямар нэгэн шашны шалгуур шаардагдах ёсгүй’ гэж заасан байдаг. Үндэстний эрх чөлөөний эдгээр баталгааг илт зөрчсөн нөхцөлд л иргэний эрх мэдлээр аливаа шашны зан үйлийг албадан мөрдүүлж болно. Гэвч ийм үйлдлийн үл нийцэл нь бэлгэ тэмдэгт дүрслэгдсэнээс илүү биш юм. Хурганы адил эвэртэй араатан—тунхаглалын хувьд ариун, дөлгөөн, хор хөнөөлгүй атлаа—луу мэт ярьдаг.” Агуу тэмцэл, 441, 442.
The foundation of the United States is represented by the Declaration of Independence and the Constitution which represent Protestantism and Republicanism respectively. The “walls” of protection and prosperity are Republicanism and Protestantism, and at the Sunday law the principles of both the Declaration of Independence and the Constitution are overturned, for Nebuchadnezzar “shall set engines of war against thy walls, and with his axes he shall break down thy towers.”
Ամերիկայի Միացյալ Նահանգների հիմքը ներկայացված է Անկախության հռչակագրով և Սահմանադրությամբ, որոնք համապատասխանաբար ներկայացնում են բողոքականությունը և հանրապետականությունը։ Պաշտպանության և բարգավաճման «պարիսպները» հանրապետականությունն ու բողոքականությունն են, և կիրակնօրյա օրենքի ժամանակ թե՛ Անկախության հռչակագրի, թե՛ Սահմանադրության սկզբունքները տապալվում են, որովհետև Նաբուգոդոնոսորը «քո պարիսպների դեմ պատերազմական մեքենաներ պիտի կանգնեցնի, և իր կացիններով պիտի կործանի քո աշտարակները»։
At the Sunday law all the “towers” are broken down, and a tower is a symbol of a church whose foundational philosophy is represented by an effort of man to save himself. Speaking of Nimrod, the great rebel and his tower we are informed in Prophets and Kings, “When the tower had been partially completed, a portion of it was occupied as a dwelling place for the builders; other apartments, splendidly furnished and adorned, were devoted to their idols. The people rejoiced in their success, and praised the gods of silver and gold, and set themselves against the Ruler of heaven and earth.” At the Sunday law Tyrus rejoices that Jerusalem has been overthrown, but national apostasy is followed by national ruin, and the king of the north will then overthrow the walls and towers of the United States.
Al na ley dominical ta destruí tur e “torennan”, y un torre ta un símbolo di un iglesia cu su filosofía fundamental ta representá pa un esfuerzo di hende pa salba su mes. Papia di Nimrod, e gran rebelde y su torre, nos ta haña informado den Prophets and Kings: “Ora cu e torre tabata parcialmente completá, un parti di dje a wordo ocupá como un lugá di biba pa e constructornan; otro apartamentonan, espléndidamente amoblá y adorná, tabata dedicá na nan ídolonan. E pueblo a regosihá den nan éxito, y a alabá e diosenan di plata y oro, y a para nan mes contra e Gobernante di cielo y tera.” Na e ley dominical Tiro ta regosihá cu Jerusalén a wordo derotá, pero apostasía nacional ta sigui pa ruina nacional, y e rey di nort lo deribá e murayanan y torennan di Estados Unidos.
We will begin to take up the six dates of Jerusalem in Ezekiel in the next article.
بۆ ماوەی داهاتوو دەست پێ دەکەین بە باسکردنی شەش بەرواری ئۆرشەلیم لە حیزقیالدا لە وتاری داهاتوودا.