I have been drawing from a passage in Testimonies that provides various lines of truth in connection with the experience of Ezekiel, Isaiah and John within the sanctuary. John turned to see a voice behind him in Revelation chapter one.
Nimekuwa nikinukuu kutoka katika kifungu cha Testimonies kinachowasilisha mielekeo mbalimbali ya kweli kuhusiana na uzoefu wa Ezekieli, Isaya, na Yohana ndani ya patakatifu. Yohana aligeuka ili aione sauti iliyokuwa nyuma yake katika Ufunuo sura ya kwanza.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks. Revelation 1:10–12.
Întorcendu-mă, am auzit în ziua Domnului, în Duhul, un glas puternic înapoia mea, ca sunetul unei trâmbițe, zicând: „Eu sunt Alfa și Omega, Cel dintâi și Cel de pe urmă”; și: „Ceea ce vezi, scrie într-o carte și trimite celor șapte biserici care sunt în Asia: la Efes, la Smirna, la Pergam, la Tiatira, la Sardes, la Filadelfia și la Laodiceea.” Și m-am întors să văd glasul care vorbea cu mine. Și, întorcându-mă, am văzut șapte sfeșnice de aur. Apocalipsa 1:10–12.
From the isle of Patmos and then into the heavenly sanctuary, where John sees the vision of Christ that Sister White informs us of, is the same vision that Daniel saw in chapter ten of his book.
ཕཱཊ་མོས་ཀྱི་གླིང་ཕྲན་ནས་དང་། དེ་ནས་ནམ་མཁའི་གནས་མཆོག་ཏུ། གང་དུ་ཡོ་ཧན་གྱིས་ཀྲིསྟོས་ཀྱི་ཞལ་སྣང་མཐོང་བ། དེ་ནི་སིསྟར་ཝ་ཡིཊ་ཀྱིས་ང་ཚོར་གསུངས་པ་ལྟར་ན། དེ་ཉིད་ཡིན་ཏེ། ད་ནི་ཨེལ་གྱིས་རང་གི་དེབ་ཀྱི་ལེའུ་བཅུ་པར་མཐོང་བའི་ཞལ་སྣང་དེ་དང་གཅིག་པ་ཡིན།
“‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all.... Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude’ (Daniel 10:2–6).
“‘Uko mu minsi ni jewe Daniyeli nari mfise umubabaro mu ndwi zitatu zuzuye. Sinariye umukate uryoshe, kandi inyama canke umuvinyu ntivyashitse mu kanwa kanje, eka mbere sinisize amavuta na gatoyi.... Maze ndaramura amaso yanje, nditegereza, kandi ehe hariho umuntu umwe yambaye impuzu z’ilino, mu nda yiwe hakaboheshejwe inzahabu nziza y’i Uphazi. Umubiri wiwe na wo wari nk’iberilo, kandi mu maso hiwe hari nk’ukwaka kw’inkuba, n’amaso yiwe nk’amatara y’umuriro, n’amaboko yiwe n’ibirenge vyiwe bisa n’umuringa ukeye, kandi ijwi ry’amajambo yiwe nk’ijwi ry’isinzi ry’abantu’ (Daniyeli 10:2–6).”
“This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. No less a personage than the Son of God appeared to Daniel. Our Lord comes with another heavenly messenger to teach Daniel what would take place in the latter days.” Sanctified Life, 49.
«بۇ تەسۋىر، مەسىھ پاتموس ئارىلىدا يۇھانناغا ئاشكارىلانغان چاغدا ئۇ بەرگەن تەسۋىرگە ئوخشىشىدۇ. خۇدانىڭ ئوغلىنىڭ ئۆزى دانيالغا كۆرۈندى. رەببىمىز يەنە بىر ساماۋى ئەلچى بىلەن بىللە كېلىپ، ئاخىرقى كۈنلەردە يۈز بېرىدىغان ئىشلارنى دانيالغا ئۆگەتتى.» Sanctified Life, 49.
The first nine verses identify how the Revelation of Jesus Christ is unsealed just before the close of human probation. The revelation was given by God to Jesus, who gave it to Gabriel, who gave it to John with a commission for John to send the message to the seven churches. Isaiah received his commission to do the same in chapter six, and Ezekiel received the same mandate in chapters two and three. John is a prisoner when he receives his commission; Ezekiel and Daniel are captives in Babylon, and Isaiah is living in the history of the wicked king Ahaz of Judah.
Aayaaji jeenayi adanɗi ɗii kollata no maande Ɓanngingol Yeesu Almasiihu ittiretee, seeɗa ko adii timmugol sahaa ƴeewteede yimɓe. Ko Alla hokki Yeesu ɓanngingol ngol, Yeesu hokki ngol Jibriilu, Jibriilu kadi hokki ngol Yuhanna, tawa Yuhanna yamiraama yo o neldu ɓatakuru ndun e eklesiyaaji jeeɗiɗi ɗii. Esaaya heɓi yamiroore mum ngam waɗde noon e taƴre jeegom, Esekieel kadi heɓi yamiroore ndee tigi e taƴe ɗiɗi e tati. Yuhanna ko kasoojo tuma nde o heɓata yamiroore mum; Esekieel e Daniyel ko nanngaaɓe jogaaɓe e Babilon, Esaaya kadi ina wuuri e jamanu laamu laamiiɗo bonɗo Ahaaz mo Yahuuda.
“There were wheels within wheels in an arrangement so complicated that at first sight they appeared to Ezekiel to be all in confusion. But when they moved, it was with beautiful exactness and in perfect harmony. Heavenly beings were impelling these wheels, and, above all, upon the glorious sapphire throne, was the Eternal One; while round about the throne was the encircling rainbow, emblem of grace and love. Overpowered by the terrible glory of the scene, Ezekiel fell upon his face, when a voice bade him arise and hear the word of the Lord. Then there was given him a message of warning for Israel.” Testimonies, 751.
„Ich sah Räder in Rädern, in einer so verwickelten Anordnung, dass sie Hesekiel auf den ersten Blick ganz in Verwirrung zu sein schienen. Doch als sie sich bewegten, geschah es mit wunderbarer Genauigkeit und in vollkommener Übereinstimmung. Himmlische Wesen trieben diese Räder an, und über allem, auf dem herrlichen Saphirthron, war der Ewige; und rings um den Thron war der umschließende Regenbogen, das Sinnbild von Gnade und Liebe. Von der furchtbaren Herrlichkeit dieses Schauspiels überwältigt, fiel Hesekiel auf sein Angesicht, als eine Stimme ihm gebot, aufzustehen und das Wort des Herrn zu hören. Dann wurde ihm eine Warnungsbotschaft für Israel gegeben.“ Testimonies, 751.
Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:8.
Kumbe ndakasheardza inzwi raShe, richiti, Ndianiko wandichatuma, uye ndianiko achatiendera? Ipapo ndikati, Tarirai, ndiri pano; nditumei. Isaya 6:8.
“This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate...
“Wɔde saa anisoadehunu yi maa Hesekiel bere a n’adwene ahyɛ sum ahunahuna mu ma no. Ohuu n’agyanom asaase no sɛ ada mpan...”
“In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. …
“De même, lorsque Dieu était sur le point de révéler au bien-aimé Jean l’histoire de l’Église pour les siècles à venir, Il lui donna l’assurance de l’intérêt et du soin du Sauveur pour Son peuple, en lui montrant ‘quelqu’un qui ressemblait au Fils de l’homme’, marchant au milieu des chandeliers, lesquels symbolisaient les sept Églises. …”
“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. …
„Tyto lekce jsou pro naše dobro. Potřebujeme upevnit svou víru v Boha, neboť přímo před námi je doba, která bude zkoušet lidské duše. …“
“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.
«Մենք կանգնած ենք մեծ և հանդիսավոր իրադարձությունների շեմին։ Մարգարեությունն արագորեն կատարվում է։ Տերը դռան մոտ է։ Շուտով մեր առաջ պիտի բացվի մի ժամանակաշրջան, որը ճնշող հետաքրքրություն պիտի ներկայացնի բոլոր կենդանիների համար։ Անցյալի վեճերը պիտի նորոգվեն, և նոր վեճեր պիտի ծագեն։ Այն տեսարանները, որ պիտի կատարվեն մեր աշխարհում, դեռ անգամ չեն էլ երազվել։ Սատանան գործում է մարդկային գործակալությունների միջոցով։ Նրանք, ովքեր ջանք են գործադրում փոխելու Սահմանադրությունը և ապահովելու մի օրենք, որը կպարտադրի կիրակիի պահպանումը, շատ քիչ են գիտակցում, թե ինչ պիտի լինի դրա հետևանքը։ Ճգնաժամը հենց մեր գլխին է»։
“But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge. …
“Mais les serviteurs de Dieu ne doivent pas se confier en eux-mêmes dans cette grande crise. Dans les visions données à Ésaïe, à Ézéchiel et à Jean, nous voyons combien étroitement le ciel est lié aux événements qui se déroulent sur la terre, et combien grande est la sollicitude de Dieu pour ceux qui Lui sont fidèles. Le monde n’est pas sans souverain. Le déroulement des événements à venir est entre les mains du Seigneur. La Majesté des cieux tient sous sa propre garde la destinée des nations aussi bien que les intérêts de son Église. …”
“In Ezekiel’s vision God had His hand beneath the wings of the cherubim. This is to teach His servants that it is divine power that gives them success. He will work with them if they will put away iniquity and become pure in heart and life.
“Ezekiel’in görümeğinde Allah’ın eli keruvların kanatları altındaydı. Bu, kullarına başarıyı verenin ilahî kudret olduğunu öğretmek içindir. Eğer onlar fesadı bırakıp yürek ve yaşayışta pak olurlarsa, O onlarla birlikte çalışacaktır.
“The bright light going among the living creatures with the swiftness of lightning represents the speed with which this work will finally go forward to completion. …
“La lumière éclatante qui circule parmi les êtres vivants avec la rapidité de l’éclair représente la vitesse avec laquelle cette œuvre avancera finalement jusqu’à son achèvement. …”
“Brethren, it is no time now for mourning and despair, no time to yield to doubt and unbelief. Christ is not now a Saviour in Joseph’s new tomb, closed with a great stone and sealed with the Roman seal; we have a risen Saviour. He is the King, the Lord of hosts; He sitteth between the cherubim; and amid the strife and tumult of nations He guards His people still. He who ruleth in the heavens is our Saviour. He measures every trial. He watches the furnace fire that must test every soul. When the strongholds of kings shall be overthrown, when the arrows of God’s wrath shall strike through the hearts of His enemies, His people will be safe in His hands.” Testimonies, volume 5, 752–754.
«Браття, нині не час для скорботи й розпачу, не час піддаватися сумніву та невір’ю. Христос нині не є Спасителем у новому Йосиповому гробі, закритому великим каменем і запечатаному римською печаткою; ми маємо воскреслого Спасителя. Він є Цар, Господь Саваот; Він сидить між херувимами; і серед боротьби та сум’яття народів Він і далі охороняє Свій народ. Той, Хто царює на небесах, є нашим Спасителем. Він відмірює кожне випробування. Він пильнує полум’я печі, що має випробувати кожну душу. Коли твердині царів будуть повалені, коли стріли Божого гніву пронизуватимуть серця Його ворогів, Його народ буде в безпеці в Його руках». Свідчення, том 5, 752–754.
Four biblical witnesses attest to the fact that the message of the Revelation of Jesus Christ is given to those persons who are typified by these prophets’ experiences in the sanctuary. It is when we enter into the heavenly sanctuary that we are given the message which we have been ordained to proclaim. The “furnace fire” which tests “every soul” is the furnace of Malachi three.
Seedittooɓe nay e Deftere Seniinde ceeditii wonde ɓatakuru Wahayu Iisaa Almasiihu hokkete ko yimɓe ɓe ko annabaaɓe ɓee nguurii e nokku seniiɗo oo woni misaalu mum'en. Ko so en naatii e nokku seniiɗo gonɗo e kammu oo en kokketee ɓatakuru ndu en toɗɗaa ngam waajaade. “Yiite huurirde” nde ƴeewndata “fittaandu kala” ko huurirde Malaaki tati.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–4.
Men, uning keladigan kuni kim dosh bera oladi? U zohir bo‘lganda kim tik tura oladi? Chunki U erituvchining oloviga o‘xshaydi, va kir yuvuvchilarning ishqoriga o‘xshaydi. U kumushni eritib poklovchi kabi o‘tiradi; U Levi o‘g‘illarini poklaydi va ularni oltin hamda kumush kabi tozalaydi, toki ular Egamizga solihlik bilan nazr keltirsinlar. Shunda Yahudo va Quddusning nazri Egamizga qadimgi kunlardagidek, avvalgi yillardagidek maqbul bo‘ladi. Malaki 3:2–4.
The refiner knows that the silver has been in the furnace for the correct amount of time when the silver is so pure that it reflects the refiner’s face. This fact about how silver was anciently refined aligns with the causative verb “marah” that Daniel saw in chapter ten. In these final days the Lord is leading His people into the sanctuary to test, purify and purge the candidates to be a part of the ensign of the one hundred and forty-four thousand. In this period of time, “He will work with” us “if” we “will put away iniquity and become pure in heart and life.” Some, as in Daniel ten, flee from that experience, but those, symbolized by Daniel, who do see the great looking glass vision of the revelation of Jesus Christ will, as Isaiah illustrates, have their lips touched with a coal from the altar and will be purified and prepared to give a message to both an apostate church and then the world.
Laɓɓinoowo oo anndi wonde kaalis oo heddii e foorno oo sahaa mo haani so kaalis oo laaɓii haa o waawi hollude yeeso laɓɓinoowo oo. Goonga oo baɗte no kaalis laɓɓinirteeno e jamanuuji ɓooyɗi ina yahdi e baɗal sababinangal “marah” ngal Daniel yi'i e taƴre sappo nde. E ɗee balɗe cakkitiiɗe, Joomiraaɗo ina arda e yimɓe Makko haa nder nokkuure seniinde nde ngam ƴeewtaade ɓeen ɓe ngoni e suɓeede ngam jeyeede e lefol yimɓe ujunnaaji teemedere e cappanɗe nay e nay ɓeen, laɓɓinde ɓe e ittude e maɓɓe kala ko laaɓaani. E nder oo sahaa, “O golloday e” en “so” en “accitii bonannde, kadi laaɓii e ɓernde e nguurndam.” Wonɓe, hono e Daniel sappo, ina ndoga woɗɗita e ndee waɗnde; kono ɓeen ɓe Daniel woni maande mum'en, ɓe njiyata tigi jiytol mawngol peeññinannde Jesus Christ e ndaarorgal, ma tonɗe maɓɓe meemete e kollere iwnde e layyorgal ngal, hono no Isaiah holliri, kadi ma ɓe laɓɓinte, ɓe keblinte ngam yottinde ɓatakuru e moftal ngal accitii goonɗinal, kadi, caggal ɗum, e aduna oo.
The message is presented to those faithful souls in the sanctuary. Leviticus twenty-three when aligned with the Pentecostal season is designed to reflect the Ark of the covenant in the Most Holy Place. By faith the structure of the chapter’s messages identifies three waymarks within the sacred history in which the furnace test is accomplished. Divinely profound—the prophetic structure of chapter twenty-three allows the student of prophecy to locate Ezekiel in verse one of chapter one.
Ɓatakuru nduu ina holliree kindi koolaaɗi ɗiin wonɗi e nokkuure seniinde. Sappitorde noogas e tati e Leviticus, so nde yahdinaama e sahaa Pentekoot, ko nde waɗiraa ngam hollirde Wakannde aadi nde woni e Nokkuure Ɓurnde Senude. E gomɗinal, mahngo ɓataake sappitorde ndee ina anndina maantorɗe laawol tati e nder daartol seniingol, ɗo ƴeewtagol e nder fuurnu timmintee. E luggugol ummorngol e Alla—mahngo sappitorde noogas e tati e fannu annabiyankeewol ina addana janngoowo annabiyankeewol waawde yiytude Ezekiel e aaya gooto e sappitorde adannde.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity. Ezekiel 1:1, 2.
Il arriva, dans la trentième année, au quatrième mois, le cinquième jour du mois, comme j’étais au milieu des captifs près du fleuve du Kebar, que les cieux s’ouvrirent, et je vis des visions de Dieu. Le cinquième jour du mois, c’était la cinquième année de la captivité du roi Jojakin. Ézéchiel 1:1, 2.
As a priest during the sealing time of the one hundred and forty-four thousand, Ezekiel is in the thirtieth year of the seventeenth Jubilee cycle, five years before the third of three sieges of Jerusalem by Nebuchadnezzar in 587 BC. The thirtieth year in the verse is thirty years after the greatest revival of Old Testament history, and it is in the fifth day of the fifth year, thus placing the number five upon Ezekiel's testimony. In the two opening verses we find thirty identified once and the number five mentioned three times. In the structure of Leviticus twenty-three aligned with the Pentecostal season the second test represented by thirty reaches to the feast of trumpets, then five days to the ascension of Christ, then five days to the day of atonement, then five days to the waymark representing both the former (Pentecost) and latter (Tabernacles) rain. The structure presents thirty, followed by three steps of five. Ezekiel is in the temple and the structure of Leviticus twenty-three is the Ark.
पुरानो नियमको इतिहासको सबैभन्दा महान् पुनर्जागरणपछि तीस वर्ष बितिसकेका छन्, र त्यो पाँचौँ वर्षको पाँचौँ दिनमा पर्छ; यसरी, संख्या पाँच इजकिएलको गवाहीमाथि स्थापित हुन्छ। सुरुका दुई पदहरूमा हामी तीस एकपटक चिन्हित भएको र संख्या पाँच तीनपटक उल्लेख भएको पाउँछौँ। लेवीय २३ को संरचनामा, जो पेन्टेकोष्टको ऋतुसँग अनुरूप छ, तीसद्वारा प्रतिनिधित्व गरिएको दोस्रो परीक्षा तुरहीहरूको पर्वसम्म पुग्छ; त्यसपछि ख्रीष्टको स्वर्गारोहणसम्म पाँच दिन, त्यसपछि प्रायश्चित्तको दिनसम्म पाँच दिन, अनि त्यसपछि पूर्ववर्षा (पेन्टेकोष्ट) र पछिल्लो वर्षा (पर्णकुटीहरूको पर्व) दुवैलाई प्रतिनिधित्व गर्ने मार्गचिन्हसम्म पाँच दिन। यस संरचनाले तीस प्रस्तुत गर्दछ, र त्यसपछि पाँचका तीन चरणहरू। इजकिएल मन्दिरमा छन्, र लेवीय २३ को संरचना नै सन्दूक हो।
The history attests to the fact that Ezekiel at that point is five years before a symbolic siege that concludes typifying the soon-coming Sunday law as represented by the destruction of Jerusalem. The number ‘five’ is a primary element of the design of Leviticus twenty-three, as is the number thirty.
L’histoire atteste qu’à ce moment-là, Ézéchiel se trouve cinq ans avant un siège symbolique qui s’achève en préfigurant la loi dominicale imminente, telle qu’elle est représentée par la destruction de Jérusalem. Le nombre « cinq » est un élément primordial de la structure de Lévitique vingt-trois, tout comme le nombre trente.
It has been shown in these articles that when the first twenty-two verses of the chapter are aligned with the final twenty-two verses, and then together those two lines of twenty-two verses are aligned with the Pentecostal season, the three-step testing process, which is the furnace fire of Malachi, is clearly illustrated. The three steps possess an alpha and omega in the first and third steps that consists of a series of four waymarks that represent one step.
Holliraama e ɗee binndanɗe wonde, so aayeeje noogas e ɗiɗi gonɗe e fuɗɗoode taƴre ndee potondiraama e aayeeje noogas e ɗiɗi gonɗe e gasirde mum, refti gori ɗiɗi ɗii, kala ngol jogii aayeeje noogas e ɗiɗi, potondiraa e dental e sahaa Pentekoot, laawol ƴeewndugol e tolnooji tati, ngol woni yiite wuurirde Malachi, ena holliree no laaɓi. Tolnooji tati ɗii ena njogii alfa e omega e tolno arano e tolno tataɓo, ɗum waɗiraa deggondiral maandeeji laawol nay ɗi kollita tolno gooto.
Passover, followed by the feast of unleavened bread, followed by the first fruit offering of barley, then ‘five’ days to the end of the feast of unleavened bread. Those four waymarks make up the first test, and Jesus always illustrates the end by the beginning, and the third test is also made up of four waymarks. The feast of trumpets, then the ascension of Christ followed by the day of atonement, and then five days later the arrival of both Pentecost and Tabernacles. Pentecost is the symbol of the former rain and Tabernacles is a symbol of the latter rain. In the Leviticus twenty-three model both Pentecost and Tabernacles align.
paasɔva, anaa wɔde apɔw a mmɔkaw nnim no afahyɛ di akyi, na ɛno akyi no, atokoɔ a edi kan no afɔrebɔ a ɛyɛ baali de, afei nnaanum de kɔsi apɔw a mmɔkaw nnim no afahyɛ no awiei. Saa agyiraehyɛdeɛ anan yi na ɛyɛ sɔhwɛ a edi kan no, na Yesu daa awiei no adi bere biara denam mfiase no so, na sɔhwɛ a ɛto so abiɛsa no nso wɔ agyiraehyɛdeɛ anan. ntorobɛntohyɛn afahyɛ no, afei Kristo soro kɔ a da Mpata Da no di akyi, na afei nnaanum akyi no, Pentekoste ne Nkyiwtabuu no nyinaa ba. Pentekoste yɛ nsutɔ a edi kan no ho sɛnkyerɛnne, na Nkyiwtabuu yɛ nsutɔ a etwa to no ho sɛnkyerɛnne. Lewifoɔ aduonu abiɛsa no nhwɛsoɔ mu no, Pentekoste ne Nkyiwtabuu no nyinaa hyia.
Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.
Lumbuziwani, tsono, imwe vana va Ziyoni, ndipo kondwerani mwa Yehova Mulungu wanu; pakuti wakupatsani mvula yoyamba moyenera, ndipo adzakugwetserani mvula, mvula yoyamba, ndi mvula yomaliza m’mwezi woyamba. Joel 2:23.
The final testing and purification process began on December 31, 2023. The first test was the foundational test symbolized by the controversy of the “robbers of thy people” that divided the group who had been previously tried by the disappointment of July 18, 2020.
Le processus final d’épreuve et de purification a commencé le 31 décembre 2023. La première épreuve fut l’épreuve fondamentale symbolisée par la controverse des « voleurs de ton peuple », qui divisa le groupe ayant auparavant été éprouvé par la déception du 18 juillet 2020.
“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Manuscript Releases, volume 1, 47.
«Dans l’histoire et dans la prophétie, la Parole de Dieu dépeint le conflit prolongé entre la vérité et l’erreur. Ce conflit est encore en cours. Les choses qui ont été se répéteront. D’anciennes controverses seront ravivées, et de nouvelles théories surgiront continuellement. Mais le peuple de Dieu, qui, dans sa croyance en la prophétie et dans son accomplissement, a pris part à la proclamation des messages du premier, du deuxième et du troisième ange, sait où il se tient. Il possède une expérience plus précieuse que l’or fin. Il doit demeurer ferme comme un roc, retenant ferme jusqu’à la fin le commencement de sa confiance.» Manuscript Releases, volume 1, 47.
In Leviticus twenty-three, the first test is represented by a prophetic combination of three followed five days later by the end of unleavened bread. Passover was day one, the feast of unleavened bread was the second day and the first fruits offering was the third day. Five days later the feast of unleavened bread ended. The prophetic structure of the first of three tests is also represented in the third and final test. In that third waymark, made up of three waymarks followed by one, the feast of trumpets is day one, and Christ’s ascension is five days later, then the day of atonement follows five days later, then five days later both Pentecost and the feast of Tabernacles mark the soon-coming Sunday law, which is represented in the book of Ezekiel as the destruction of Jerusalem.
Naleli ya Levitike masome a mabedi le mararo, teko ya pele e emetswe ke kopanyo ya boporofeta ya tse tharo e latelwang matsatsi a mahlano hamorao ke pheletso ya bohobe bo sa lomoswang. Paseka e ne e le letsatsi la pele, mokete wa bohobe bo sa lomoswang e ne e le letsatsi la bobedi, mme nyehelo ya dithakangwaha e ne e le letsatsi la boraro. Matsatsi a mahlano hamorao mokete wa bohobe bo sa lomoswang wa fela. Sebopeho sa boporofeta sa teko ya pele ho tse tharo se boetse se emetswe tekong ya boraro le ya ho qetela. Waymark eo ya boraro, e bopilweng ka waymark tse tharo tse latelwang ke e le nngwe, mokete wa diterompeta ke letsatsi la pele, mme nyolohelo ya Kreste e ba matsatsi a mahlano hamorao, ebe letsatsi la poelano le latela matsatsi a mahlano hamorao, mme matsatsi a mahlano hamorao bobedi Pentekonta le mokete wa Ditabernakele di tshwaya molao wa Sontaha o atamelang kapele, o emetsweng bukeng ya Ezekiele e le timetso ya Jerusalema.
Between the end of the feast of unleavened bread and the feast of trumpets there are thirty days that not only represent a symbol of a priest but also the second test of the three tests represented within the Divine illustration.
Hakkunde joofgol juulde bureedi ɗi alaa lewen e juulde buutuuji, ena woodi balɗe cappanɗe tati ɗe kollita wonaa maande yottinoowo sadaka tan, kono kadi ƴeewndo ɗiɗaɓngo e ƴeewndooji tati ɗi kolliraa e nder misaal Alla ngal.
The baptism of Christ illustrates the three waymarks of Passover, unleavened bread and first fruits, for those three waymarks represent Christ’s death, burial and resurrection. Those three steps are followed by five days to the fourth step, represented by the end of the feast of unleavened bread. The baptism presents the three steps in one brief moment when John baptized his Messiah. The spring feasts separate those three steps by one day each, and the fall feasts separate those three steps by five days.
Batisma Almasiihu hollitata maandeeji laawol tati ɗii: Paaskaa, buroodi ɗi ngalaa lewen e njoddi arandi, sabu maandeeji tati ɗii kollirta maayde Almasiihu, suuɗe makko e ummitaare makko. Caggal tolle tati ɗeen, balɗe joy njawtata hade hewde e tollere nayaɓere, nde joofgol juulde buroodi ɗi ngalaa lewen hollirta. Batisma hollitata tolle tati ɗeen e sahaa raɓɓiɗo gooto, nde John looti Almasiihu makko. Juule demminaare ceerndirta tolle tati ɗeen e ñalnde wootere hakkunde tollere kala e nde rewata heen, tee juule yaamde ceerndirta tolle tati ɗeen e balɗe joy.
When we apply the first test of the spring feasts as a combination of three waymarks that are followed by one waymark five days later and then apply the fall feasts as three waymarks that are followed five days later by one waymark, there is a prophetic structure established which consists of an alpha waymark of three followed by five days, which is then followed by thirty days, and the third test of the fall feasts as a waymark of three followed by five days—the structure illustrates the first test as covering a total of five days, followed by a second test of thirty days that reach to the third waymark of five days. Five plus thirty plus five is forty (5 + 30 + 5 = 40).
So en kuutorii ƴeewtagol aranol juulɗe seeto hono dental maandeeji laawol tati ɗi maande laawol wootere rewata caggal balɗe jowi, e caggal ɗum en kuutorii juulɗe kawle hono maandeeji laawol tati ɗi maande laawol wootere rewata caggal balɗe jowi, mbaydi annabaaku darnaama, ndi waɗi maande laawol alfa nde waɗi tati, nde balɗe jowi rewata, caggal ɗum balɗe cappanɗe tati rewata, e ƴeewtagol tataɓol juulɗe kawle hono maande laawol nde waɗi tati, nde balɗe jowi rewata—mbaydi ndii hollata wonde ƴeewtagol aranol ngol juutata balɗe jowi e kuuɓal, caggal maggol ƴeewtagol ɗiɗaɓol balɗe cappanɗe tati rewata, ɗe njahata haa e maande laawol tataɓere nde balɗe jowi. Jowi e cappanɗe tati e jowi ko cappanɗe nay (5 + 30 + 5 = 40).
Christ’s baptism was immediately followed by forty days that concluded with three tests. Much more can be recognized in the structure of Leviticus twenty-three in combination with the Pentecostal season, but at another level the chapter represents the Ark in the Most Holy Place.
Balɗe cappanɗe nay ɗe timmi e ƴeewndorɗe tati ndewti ɗoon e ɗoon caggal lootagol Almasiihu. Geɗe goɗɗe buy ena mbaawi annditeede e mbaydi Lewitik cappanɗe ɗiɗi e tati so jokkondiraama e jamaanu Pentekot, kono e fannu goɗɗo, ngoo saar ena woni maande Wakannde nde woni e Nokkuure Ɓurnde Sennaade.
The spring and fall feasts in Leviticus twenty-three are placed in the middle of two Sabbaths. Those two Sabbaths represent the two covering cherubs and the waymarks of the Pentecostal season aligned with Leviticus twenty-three represent the Ark and the two covering cherubs. Ezekiel is taken into the sanctuary in chapter one, and when he is taken there, he is located five days before the siege which leads to the destruction of Jerusalem typifying the soon-coming Sunday law. The Sunday law is represented by Pentecost and Tabernacles in Leviticus twenty-three. Ezekiel is in the thirtieth year, and thirty is the period of the second of the three tests that make up the furnace fire of Malachi three. The second test is represented by thirty days, just as Ezekiel is in the thirtieth year of the seventeenth Jubilee cycle that began at Josiah’s Great Passover, as the historians refer to it. Ezekiel is five years before the siege that lasted eighteen months, and he is in the temple, which is the middle of the three final tests that purify and purge the remnant.
در لاویان بیستوسه، اعیاد بهاری و پاییزی در میان دو سَبَّت قرار داده شدهاند. آن دو سَبَّت، دو کروبیِ سایهگستر را نمایندگی میکنند، و علاماتِ راهِ موسمِ پنتیکاست که با لاویان بیستوسه همراستا هستند، تابوت و دو کروبیِ سایهگستر را نمایندگی میکنند. در فصل اول، حزقیال به درونِ مَقْدِس برده میشود، و هنگامی که به آنجا برده میشود، پنج روز پیش از محاصرهای قرار دارد که به ویرانی اورشلیم میانجامد و بهگونهای نمادین، قانونِ یکشنبهای را که بهزودی خواهد آمد، مجسّم میسازد. قانونِ یکشنبه با پنتیکاست و عیدِ خیمهها در لاویان بیستوسه نمایانده شده است. حزقیال در سالِ سیاُم است، و سی، دورهٔ آزمونِ دوم از سه آزمونی است که آتشِ کورهٔ ملاکی سه را تشکیل میدهند. آزمونِ دوم با سی روز نمایانده شده است، چنانکه حزقیال نیز در سالِ سیاُمِ هفدهمین چرخهٔ یوبیل قرار دارد که از فِصَحِ عظیمِ یوشیا آغاز شد، چنانکه مورّخان از آن یاد میکنند. حزقیال پنج سال پیش از آن محاصرهای است که هجده ماه به طول انجامید، و او در هیکل است، که همان میانهٔ سه آزمونِ نهایی است که باقیمانده را تطهیر و پاک میسازد.
In 592 BC, Ezekiel is supernaturally made “dumb” and only speaks when God opens his mouth. That condition continues until the fall of Jerusalem in 586 BC. God had caused him to speak when the siege began, the day “the desire of” his “eyes” died, but he was not allowed to speak freely until Jerusalem “the desire of” Israel’s “eyes” had fallen. Jerusalem’s fall represents the soon-coming Sunday law, and it is there that John the Baptist’s father, a priest of the eighth course, who was made dumb while serving in the temple, which is where Ezekiel was also made dumb for about nine months. It was on the eighth day after John’s birth, when John was being circumcised that he was allowed to speak. Two prophets made dumb while in the sanctuary. The third prophet to be made dumb while viewing Christ in the sanctuary was Daniel. In chapter ten, Daniel is in the sanctuary, and just as he is being touched a second of three times he is made dumb. At the middle point Daniel is made dumb.
E hitaande 592 hade jibineede Almasiihu, Ezekiyel waɗaama “muumɗo” e baawɗe ɓurɗe baawɗe neɗɗo, tee o haalataa so wonaa nde Alla udditi hunduko makko. Ngal ngonka duumi haa yanugol Yerusalem e hitaande 586 hade jibineede Almasiihu. Alla waɗnoo haa o haali nde taarugol saare nde fuɗɗi, e ñalnde nde “yiɗaaɗo” “gite” makko maayi, kono o yamiraaka haalde e ndimaagu haa nde Yerusalem, “yiɗaaɗum” “gite” Israa'iila, yani. Yanugol Yerusalem ina maanda sariya ñalnde Alat mo ɓadii arde, tee ko toon baaba Yuhanna Lootowo, yottinoowo sadaka e fedde jeetataɓere, waɗaama muumɗo tuma nde o wonnoo e waɗde gollal makko e suudu rewugol, nokkuure nde Ezekiyel kadi waɗaama muumɗo haa ko ɓadii lebbi jeenayi. Ko e ñalnde jeetataɓere caggal jibineede Yuhanna, tuma nde Yuhanna wonnoo e sunnineede, o yamiraa haalde. Annabaaɓe ɗiɗo waɗaama muumɓe tuma nde ɓe ngonnoo e nokkuure ceniinde. Annabiijo tataɓo waɗaaɗo muumɗo tuma nde o wonnoo e ndaarde Almasiihu e nokkuure ceniinde ko Daniyel. E saarol sappo, Daniyel woni e nokkuure ceniinde, tee ko e saa'i mo o meemtee laawol ɗiɗaɓol e laabi tati ɗin o waɗee muumɗo. E toɓɓere hakkunde, Daniyel ina waɗee muumɗo.
And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:15, 16.
At nang masalita niya sa akin ang gayong mga salita, ay itinungo ko ang aking mukha sa lupa, at ako’y naging pipi. At, narito, isang gaya ng anyo ng mga anak ng mga tao ang humipo sa aking mga labi: nang magkagayo’y ibinuka ko ang aking bibig, at nagsalita, at sinabi sa tumayo sa harap ko, Oh aking panginoon, sa pamamagitan ng pangitain ay napasa akin ang aking mga kapanglawan, at ako’y walang natirang lakas. Daniel 10:15, 16.
Speaking
Meddelande
The symbolism of “speaking” is marked at the soon-coming Sunday law when the United States speaks as a dragon, Balaam’s ass speaks, Habakkuk’s vision speaks and does not lie. The three dumb prophets who are made dumb while in the sanctuary speak at the destruction of Jerusalem. With Zachariah, he speaks to identify that his son’s new name is correct, thus typifying the Philadelphians who are given a new name.
Maantorgal “haalde” ngal ena feeñi e sariya Alat arayɗo ko ɓooyataa oo, nde Dowlaaji Dentuɗi kaalirta no mboddi mawndi, mbabba Balaam haalata, yiyal Habakkuk kadi haalata tee fenataa. Annabaaɓe tatɓe muumɓe, ɓe mbaɗaa muumɓe tuma nde ɓe ngoni e nokkuure senaande ndee, kaalata e halkere Jerusalem. Zachariah kam, o haalata ngam hollude wonde innde hesere ɓiɗɗo makko gorko ndee ena feewi, o woni noon maande Filadelfiyaaɓe ɓe ndokkete innde hesere.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.
يرے کہ جیتے گا، مَیں اُسے اپنے خدا کے ہیکل میں ایک ستون بنا دوں گا، اور وہ پھر کبھی باہر نہ جائے گا؛ اور مَیں اُس پر اپنے خدا کا نام، اور اپنے خدا کے شہر کا نام، یعنی نئے یروشلیم کا، جو میرے خدا کی طرف سے آسمان سے اُترتا ہے، لکھوں گا؛ اور مَیں اُس پر اپنا نیا نام بھی لکھوں گا۔ مکاشفہ 3:12۔
Zachariah was given a tablet to write the new name of John.
Zakariya hokkaama alluha ngam winndude innde hesere Yuhanna.
And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. Luke 1:59–64.
Futhi kwathi ngosuku lwesishiyagalombili beza ukuzosoka umntwana; base bembiza ngoZakariya ngegama likayise. Unina waphendula wathi: Qha, kodwa uzakubizwa ngokuthi uJohane. Base bethi kuye: Kakho phakathi kwezihlobo zakho obizwa ngalel’igama. Base bemkhombisa ngezandla uyise ukuthi uthanda ukuba abizwe ngani. Wacela ibhodi lokuloba, waloba wathi: Igama lakhe nguJohane. Base bemangala bonke. Masinyane umlomo wakhe wavuleka, lolimi lwakhe lwathukululwa; wasekhuluma, wadumisa uNkulunkulu. ULuka 1:59–64.
John’s new name aligns with the church of Philadelphia, and the name Zachariah aligns with Laodicea as represented by Zachariah’s unbelief in the message of the third angel. All the prophets address the latter days, and latter days are the history of the third angel. So the angel that brought the message must be the third angel. Zachariah refused to understand that the Lord would pass by the Laodicean Seventh-day Adventist church. There is more to say about the restoration of the voice in these prophets, but we will continue to move towards an understanding of Josiah’s prophetic line.
Johane’s bhitso ḽiswa ḽi elana na kereke ya Philadelphia, nahone dzina ḽa Sakaria ḽi elana na Laodikea sa zwe zwa imelwa nga u sa tenda ha Sakaria kha mulaedza wa muruṅwa wa vhuraru. Vhaporofita vhoṱhe vha amba nga ha maḓuvha a vhufhelo, nahone maḓuvha a vhufhelo ndi ḓivhazwakale ya muruṅwa wa vhuraru. Ngauralo muruṅwa we a ḓisa mulaedza u tea u vha muruṅwa wa vhuraru. Sakaria o hana u pfesesa uri Murena u ḓo fhira kereke ya Seventh-day Adventist ya Laodikea. Hu tshee na zwiṅwe zwa u amba nga ha u vusuludzwa ha ipfi kha avha vhaporofita, fhedzi ri ḓo bvela phanḓa ri tshi ya kha u pfesesa mutalo wa vhuporofita wa Yosia.
Josiah’s Wheel
Josiah ၏ ဘီး
We have addressed the seventeenth Jubilee cycle that began at Josiah’s Passover in 622 BC, but the line of Josiah begins well before 622 BC. The rebellion of Israel that brought Saul to the throne as Israel’s first king marked forty years that king Saul would rule, followed by forty years that king David would rule, followed by forty years that Solomon would rule. The rejection of God that so offended the prophet Samuel occurred in 1097 BC, and begins a prophetic line of rebellion that ended at the cross when the Jews pronounced that they had no king but Caesar.
Min kaalii baɗte dingiral Yubilee sappo e jeeɗiɗaɓal, ngal fuɗɗii e Julde Paasika Josiah e hitaande 622 hade jibineede Almasiihu, kono doggol Josiah ngol fuɗɗii ko ɓooyii hade hitaande 622 hade jibineede Almasiihu. Murtugol Israel ngol waɗi Saul e jullere laamu hono laamɗo arano Israel maantini fuɗɗoode duuɓi cappanɗe nay ɗi laamɗo Saul laamotoo, caggal ɗuum duuɓi cappanɗe nay ɗi laamɗo David laamotoo, caggal ɗuum kadi duuɓi cappanɗe nay ɗi Solomon laamotoo. Yeddugol Alla ngol naawni annabi Samuel no feewi waɗi ko e hitaande 1097 hade jibineede Almasiihu, kadi ko kanngol fuɗɗinta doggol murtugol jogiingol maanaa annabaaku, ngol timmi e leggal altinewal nde Yahuudiyankooɓe ɓe mbangini wonde ɓe ngalaa laamɗo so wonaa Caesar.
But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. John 19:15.
Mais ils s’écrièrent : Ôte-le, ôte-le, crucifie-le. Pilate leur dit : Crucifierai-je votre Roi ? Les principaux sacrificateurs répondirent : Nous n’avons de roi que César. Jean 19:15.
In 1097, three kings would reign for forty years each until the death of Solomon in 977 BC, when the kingdom then divided into north and south.
Ta 1097. gadā trīs ķēniņi valdīja katrs četrdesmit gadus līdz Salamana nāvei 977. gadā p.m.ē., kad valstība pēc tam sadalījās ziemeļu un dienvidu daļā.
And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years. Acts 13:21.
And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years. Acts 13:21.
David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. 2 Samuel 2:4, 5.
Dawuda yana da shekara talatin sa’ad da ya fara mulki, ya yi mulki shekara arba’in. A Hebron ya yi mulki a kan Yahuza shekara bakwai da wata shida; a Urushalima kuwa ya yi mulki shekara talatin da uku a kan dukan Isra’ila da Yahuza. 2 Sama’ila 2:4, 5.
Solomon’s reign began in 1017 BC; the foundation of the Temple was laid in Solomon’s fourth year (1013 BC). Construction lasted seven years (1 Kings 6:37–38), and the Temple was completed in the eighth month of Solomon’s eleventh year. The formal dedication took place in the seventh month (the month of Ethanim), during the Feast of Tabernacles (1 Kings 8; 2 Chronicles 5–7), 1006 BC. The kings, the Temple and the nation each are represented in the history with a four-hundred-and-ninety-year period that distinctly marks a prophetic period in relation to either the kings, the Temple or the nation.
Badshoh Sulaymonning hukmronligi miloddan avvalgi 1017-yilda boshlandi; Ma’badning poydevori Sulaymonning to‘rtinchi yilida (miloddan avvalgi 1013-yilda) qo‘yildi. Qurilish yetti yil davom etdi (3 Shohlar 6:37–38), va Ma’bad Sulaymonning o‘n birinchi yilining sakkizinchi oyida tamom bo‘ldi. Rasmiy bag‘ishlash marosimi yettinchi oyda (Etanim oyida), Chayla bayrami vaqtida (3 Shohlar 8; 2 Solnomalar 5–7), miloddan avvalgi 1006-yilda bo‘lib o‘tdi. Shohlar, Ma’bad va xalqning har biri tarixda to‘rt yuz to‘qson yillik davr bilan ifodalangan bo‘lib, bu davr shohlar, Ma’bad yoki xalqga nisbatan alohida ravishda payg‘ambarlik davrini aniq belgilaydi.
Daniel was taken captive in 607 BC, though the majority of biblical chronologists identify 605 BC. The historical record must align with the prophetic testimony, and the symbolism of the events that are historically marked on the line of history that begins with the desire for a king in 1097 BC demands upon several prophetic witnesses that 607 BC is the accurate application, and not 605 BC. 607 BC marks the end of four hundred and ninety years in the line of kings, but it also begins one of the three primary representations of seventy years that occur in the line. 607 BC marks the end of seventy years that began with the captivity of Manasseh in 677 BC. The first representation of the symbol of four hundred and ninety years (possesses three witnesses in the line), and concludes where one of the three witnesses of seventy years ends and another witness of seventy years begins. The mathematical structure testifies to 607 BC, in spite of the idea that Daniel was taken captive in 605 BC.
Daniel naɓaama ko haɓɓaaɗo e hitaande 607 hade jibineede Almasiihu, hay so ɓurɓe heewde e ganndooɓe deggondiral duuɓi Deftere Seniinde mbiyata ko hitaande 605 hade jibineede Almasiihu. Winnditagol daartol ena foti yahdude e seeditorgal annabaaku, tee ko kewuuji ɗi maantinaa e daartol e gorol daartol ngol fuɗɗortoo e faandaare heɓde laamɗo e hitaande 1097 hade jibineede Almasiihu maandinata ena waɗɗina, tawa tugnii e seedeeɓe annabaaku heewɓe, wonde ko hitaande 607 hade jibineede Almasiihu woni huutorgol peewngol, wonaa hitaande 605 hade jibineede Almasiihu. Hitaande 607 hade jibineede Almasiihu ena maantina gasgol duuɓi teemedde nay e cappanɗe jeenay e gorol laamɓe, kono kadi ena fuɗɗina gootiri e mbayli tati mawɗi duuɓi cappanɗe jeeɗiɗi ɗi ngoodi e gorol ngol. Hitaande 607 hade jibineede Almasiihu ena maantina gasgol duuɓi cappanɗe jeeɗiɗi ɗi puɗɗii e naɓugol Manasseh ko haɓɓaaɗo e hitaande 677 hade jibineede Almasiihu. Mbaydi adanndi maande duuɓi teemedde nay e cappanɗe jeenay (ena jogii seedeeɓe tato e gorol ngol) ena gasa kadi ɗo gooto e seedeeɓe duuɓi cappanɗe jeeɗiɗi ɓee tato gasata, tee seedee goɗɗo duuɓi cappanɗe jeeɗiɗi fuɗɗoo. Mbaydi limooje ndii ena seeditoo wonande hitaande 607 hade jibineede Almasiihu, hay so ena woodi miijo wonde Daniel naɓaama ko haɓɓaaɗo e hitaande 605 hade jibineede Almasiihu.
Within the line that contains a period of 490 years associated with the kings from 1097 BC unto 607 BC, there is also 490 years from the dedication of Solomon’s Temple unto the dedication of the post-exile Temple by Zerubbabel in 515 BC. That 490 years consists of 420 years from Solomon’s dedication in his eleventh year, added to the 70 years the Temple was desolate during the captivity equaling 490 years. The third decree of Artaxerxes came 59 years later in 457 BC, and marks the beginning of 490 years that were “determined” (cut off, Daniel 9:24) for God’s people which concluded in the year 34 at the stoning of Stephen. There are, of course, many other profound chronological witnesses in the prophetic line that begins with the foundational apostasy of rejecting God and the Spirit of Prophecy in 1097 BC and ends when Stephen saw Christ standing at the right hand of God. Within this testimony we find the prophetic wheel of Josiah.
E nder doggol ngol jogii sahaa duuɓi 490 jowitiiɗo e laamiiɓe gila hitaande 1097 hade Almasiihu haa hitaande 607 hade Almasiihu, ena woodi kadi duuɓi 490 gila seningol Suudu Alla Solomon haa e seningol Suudu Alla ndu mahiraa caggal maccungaagu, ngol Zerubbabel waɗi e hitaande 515 hade Almasiihu. Ɗee duuɓi 490 ko duuɓi 420 gila seningol ngol Solomon waɗi e hitaande makko sappo e goore, ɓeydaa e duuɓi 70 ɗi Suudu Alla ndu wonnoo woppaandu e sahaa maccungaagu, ɗum fow foti e duuɓi 490. Yamiroore Artaxerxes tataɓere nde yaltii duuɓi 59 caggal ɗum, e hitaande 457 hade Almasiihu, tee nde holli fuɗɗoode duuɓi 490 ɗi “yamiraa” (taƴaa, Daniel 9:24) ngam leñol Alla, ɗi timmi e hitaande 34 nde Stephen ferlaa kaaƴe. E jaati, ena woodi seedeeji goɗɗi ɗuuɗɗi, luggiɗi e deggondiral duuɓi, e nder doggol annabaaku ngol fuɗɗii e woppugol gomɗinal ngol woni fuɗɗorde, ɗum woni yeddude Alla e Ruuhu Annabaaku e hitaande 1097 hade Almasiihu, tee ngol timmi nde Stephen yi'i Almasiihu darii e ñaamo Alla. E nder ndee seeditoore, en yiyata peewal annabaaku Josiah.
I say “foundational apostasy,” for the beginning of the line identifies when Israel rejected God as King, in their desire to have a worldly king, thus marking the foundation of Israel’s human monarchy. I also write this, for the wheel of Josiah, which means “foundation of God,” is a symbol of both the foundation and the foundational apostasy of God’s people.
Miɗo wi'a “murtal gonngal e tuugorgal,” sabu fuɗɗoode diidol ngol hollata nde Israel salii jaɓde Alla no Laamɗo mum, e faale mum heɓde laamɗo adunankeejo, ɗum maandini tuugorgal laamu laamɓe ɓiɓɓe aadama e Israel. Miɗo winnda ɗum kadi, sabu yirlorde Josiah, mo innde mum firti “tuugorgal Alla,” woni maande tuugorgal yimɓe Alla e kadi murtal maɓɓe gonngal e tuugorgal.
When Solomon died and the twelve tribes divided into north and south, Jeroboam’s dedication of the counterfeit system of worship was rebuked by the disobedient prophet, and his rebuke contained the prophecy of a coming king named Josiah. At the foundational apostasy of Jeroboam and the ten northern tribes, the prophecy of Josiah and his revival that is marked by the Great Passover of 622 BC was predicted. That revival was brought about by the discovery of the writings of Moses and the pronouncement of judgment upon God’s people for their continual apostasy. When the words from the writings of Moses were read to king Josiah, it produced the greatest revival of Old Testament history. The prophecy of a future child being born named Josiah also contained the prophetic condemnation of the foundational apostasy levelled against king Jeroboam by the disobedient prophet.
Nde Solomon maayi e leƴƴi sappo e ɗiɗi ɗin ceerti hakkunde rewo e worgo, annabiijo mo ɗoftaaki on felii seniñtingol njuɓɓudi dewal fenaandi ngol Jeroboam waɗi, e nder pelal makko ngal wonnoo annabinaaku dow laamiiɗo garoowo inneteeɗo Josiah. E sahaa woppugol gomɗinal ngol woni ɗaɗol, ngol Jeroboam e leƴƴi sappo ɗi rewo waɗi, waɗaama annabinaaku ko adii dow Josiah e hesɗitingol gomɗinal makko, ngol Julde Paaske Mawnde nde hitaande 622 hade jibineede Almasiihu maantini. Hesɗitingol gomɗinal ngol ummorii e yiyteede binndanɗe Moses e haalugol ñaawoore dow yimɓe Alla sabu ko ɓe njokki e woppude gomɗinal. Nde kelme iwɗe e binndanɗe Moses ɗen njannganaa laamiiɗo Josiah, ɗum addi hesɗitingol gomɗinal ɓurngol mawnude e daartol Aadi Kiiɗɗo. Annabinaaku dow jibineede e yeeso suka inneteeɗo Josiah waɗnoo kadi e mum ñaawugol e laawol annabinaaku ngol annabiijo mo ɗoftaaki on waɗi dow laamiiɗo Jeroboam sabu woppugol gomɗinal ngol woni ɗaɗol.
The curse of Moses, as Daniel calls it, is the “seven times” of Leviticus twenty-six, and it became the foundational discovery of William Miller, who is the symbol of the foundational truths of Adventism. The empowerment of Miller’s message on August 11, 1840, was brought about through the work of “Josiah” Litch in 1838 and 1840. In 1863 those foundations were set aside and the “seven times” became a symbol of not only the foundational truths of the Philadelphian Millerites, but also the symbol of the rebellion of Laodicean Millerism against the foundations. The history of the Millerites of the first and second angels possesses the symbolism of “Josiah” that will be repeated to the very letter in the history of the one hundred and forty-four thousand. The wheel of Josiah reaches back to the witchcraft of king Saul and then all the way to the spewing out of the Laodicean Seventh-day Adventist church at the Sunday law. Josiah’s wheel in Ezekiel is now in the process of being unsealed as the climax of the sealing of the one hundred and forty-four thousand.
Kuɗol Moses, no Daniel noddiri ngol nii, ko “laabi jeeɗiɗi” ɗi Leviticus noogas e jeegom, tee ngol woni feeñtugol William Miller ngol woni ɗaɗol, on mo woni maande goongaaji ɗi woni ɗaɗi laawol Adventist'en. Ɓatakuru Miller hokkiraa semmbe e ñalnde 11 Ut 1840, rewrude e golle “Josiah” Litch e hitaaji 1838 e 1840. E hitaande 1863, ɗeen ɗaɗi accaa e sera, tee “laabi jeeɗiɗi” ngonii maande, wonaa tan goongaaji ɗi woni ɗaɗi Miller'en ɓe Philadelphia, kono kadi maande murtugol laawol Miller'en ɓe Laodicea e ɗeen ɗaɗi. Taariika Miller'en malaa'ikaajo arano e malaa'ikaajo ɗiɗaɓo ena jogii maandeeji “Josiah” ɗi ngartoyta waɗeede no ɗi ngorri nii tigi e taariika yimɓe ujunnaaji teemedere e cappanɗe nayi e nayi ɓee. Felleere Josiah ndee ena rutta haa e mbileewu laamɗo Saul, tee caggal ɗuum nde jokka haa e tutteede moftal Adventist'en Ñalnde Jeeɗiɗaɓere ngal Laodicea e tuma sariya ñalnde Alat. Felleere Josiah e deftere Ezekiel ndee ena ittanee maande mum jooni, hono toɓɓere ɓurnde toowde e maandugol yimɓe ujunnaaji teemedere e cappanɗe nayi e nayi ɓee.
We will continue these things in the next article.
Nous poursuivrons ces choses dans le prochain article.