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.

Библијата на Езекиел содржи „тринаесет“ упатувања на датуми: шест се однесуваат на Ерусалим, шест на Египет, а едно на Тир. Сите тие упатувања се поставени во контекст на бунт, што го симболизира бројот „тринаесет“. Годината по смртта на жената на Езекиел од мозочен удар, со што беше означен почетокот на третата опсада, на Езекиел му беше заповедано да говори против Египет, укажувајќи дека ќе биде опустошен четириесет години.

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.

और मैं मिस्र देश को उन देशों के बीच उजाड़ कर दूँगा जो उजाड़ किए गए हैं, और उसके नगर उन नगरों के बीच, जो खंडहर कर दिए गए हैं, चालीस वर्ष तक उजाड़ पड़े रहेंगे; और मैं मिस्रियों को जाति-जाति में तितर-बितर कर दूँगा, और उन्हें विभिन्न देशों में छितरा दूँगा। तौभी प्रभु यहोवा यों कहता है: चालीस वर्ष के अंत में मैं मिस्रियों को उन लोगों के बीच से, जिनमें वे तितर-बितर किए गए थे, इकट्ठा करूँगा; और मैं मिस्र की बंधुआई को फेर दूँगा, और उन्हें पत्रोस देश में, अर्थात् उनकी बसावट के देश में, लौटा ले आऊँगा; और वहाँ वे एक तुच्छ राज्य होंगे। यहेजकेल 29:12–14।

The siege began in 587 BC, when 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.

Wergitagol saare ngol fuɗɗii e hitaande 587 hade jibineede Almasiihu, nde Ezekiel yamiraa haalude. E aaya ‘sappo e jeeɗiɗi’, hitaande 571 hade jibineede Almasiihu hollata wonde Misira hokkete Babilon ngam njoɓdi golle ɗe gollee. Ƴeewtotooɓe deggondiral duuɓi e Biibol ɓee cikki wonde ko iwde e hitaande 567 hade jibineede Almasiihu haa e hitaande 527 hade jibineede Almasiihu woni sahaa duuɓi cappanɗe nay ɗi aayaaji ɗii kolli, tee iwde e haala adannde ñaawoore nde jeeynaa e hitaande 587 hade jibineede Almasiihu haa e jeeynal aaya sappo e jeeɗiɗi e hitaande 571 hade jibineede Almasiihu wonde Joomiraaɗo on hokkii Misira e junngo Nebuchadnezzar, en njiyata ko sahaa ‘duuɓi sappo e jeeɗiɗi’.

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.

لەشکری نەبووکەد نەسەر لە دژی سور حەملەیەکی درێژ و سەختی کرد (گەمارۆکە نزیکەی ١٣ ساڵ بەردەوام بوو، بە شێوەیەکی نزیک ٥٨٦–٥٧٣ پ.ز). سەربازان زۆر بە توندی کاریان کرد (هەموو سەرێک کەچەڵ کرابوو و هەموو شانێک لە هەڵگرتنی بار سوێرا بووبوو)، بەڵام هیچ مووچەیەکی گرنگ یان دەسکەوتی غەنیمەتێکیان لە خۆی سور وەرنەگرت. بۆ ئەم ماندووبوونەی بێ‌قازانج، خودا بڕیاری دا کە میسر بدات بە نەبووکەد نەسەر وەک پاداشت («مووچە») بۆ ئەو کارەی کە سوپاکەی لە دژی سور ئەنجامی دا.

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.

Et demeurez dans cette même maison, mangeant et buvant ce qu’on vous donnera; car l’ouvrier mérite son salaire. N’allez pas de maison en maison. Luc 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 in 586 BC and went unto 573 BC. The number thirteen is associated with the United States.

Ngam ɗum, Nebuchadnezzar adii nangde Tyre, kadi caggal taarugol saare nde duuɓi sappo e tati, Misira hokkaama mo. Hade makko nangde Tyre, o nangi Jerusalem e hitaande 586 hade jibineede Almasiihu; caggal ɗum o timmini taarugol Tyre ngol juuti duuɓi sappo e tati, refti ɗum o nangi Misira. Jerusalem nangaama e hitaande 586 hade jibineede Almasiihu, kadi taarugol Tyre fuɗɗi e hitaande 586 hade jibineede Almasiihu, jokki haa e hitaande 573 hade jibineede Almasiihu. Limre sappo e tati ina jokkondiri e Dowlaaji Dentuɗi Amerik.

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.

ئەلسستەر وایت ئاڭلاتىدۇكى، ھەزقىيال كىتابىدىكى يېرۇسالېم لاۋدىكىيە ھالىتىدىكى يەتتىنچى كۈن ئادۋېنتىست چېركاۋىغا ۋەكىللىك قىلىدۇ؛ ۋە شىمال پادىشاھى بولغان نەبۇقادنەسەر ئاخىرقى كۈنلەردىكى پاپالىق ھوقۇققا ۋەكىللىك قىلىدۇ. يىگىرمە توققۇزىنچى بابتىكى تارىخىي مىسالدا، «سېنىڭ خەلقىڭنىڭ بۇلاڭچىلىرى» دەپ ئىپادىلەنگەن، ئاخىرقى كۈنلەردىكى پاپالىق رىمغا ۋەكىللىك قىلغۇچى كۈچ، بۇ بابتا ئۈچ گەۋدىنى بويسۇندۇرىدۇ. ئالدى بىلەن ئۇ يېرۇسالېمنى ئالىدۇ، ئاندىن سۇرنى، ۋە ئاخىرىدا مىسىرنى.

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 as were the Protestants in 1844. The passing by of those former covenant people of God in 34 and 1844 is 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.

Ñaawoore fuɗɗoto e suudu Alla, tee hoonde Porotestantismu e Dowlaaji Dentuɗi Amerik ndee foolatee tawo hade sariya Alat. Hoonde Porotestantismu ngu woppi goonɗinal e Dowlaaji Dentuɗi Amerik ndee ena waɗi e mum moftal Adventist'en Ñalawma Jeeɗiɗaɓo ngal Laodicea, ngal lomtinata yimɓe ahadi “adiiɓe”, ɓe ngoppetee e sera wano Israel oo janan woppaama e sera e hitaande 34, e wano Porotestant'en ngoppaama e sera e hitaande 1844. Woppude ɓeen yimɓe ahadi Alla adiiɓe e sera e duuɓi 34 e 1844 ena holliraa e daartol ngol annabaagal duuɓi ujunnaaje ɗiɗi e teemedde tati e Daniel 8:14 holli. Ñaawoore fuɗɗoto e suudu Alla, tee hoonde Porotestantismu ndee ñaawetee hade hoonde Ripublikaanismu ndee.

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.

Car le temps est venu où le jugement doit commencer par la maison de Dieu ; et s’il commence d’abord par nous, quelle sera la fin de ceux qui n’obéissent pas à l’Évangile de Dieu ? 1 Pierre 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.

Ngày tháng đầu tiên đề cập đến sự phán xét Ai Cập được ghi ở câu thứ nhất của chương hai mươi chín, và mốc thời gian cuối cùng mà Ê-xê-chi-ên nêu ra liên quan đến Ai Cập nằm ở câu “mười bảy” của chính chương ấy. Chương này cho thấy La Mã hiện đại trước hết khuất phục cái sừng của đạo Tin Lành, rồi đến Ty-rơ, là hình bóng của cái sừng của chủ nghĩa Cộng hòa, vốn sẽ bị khuất phục vào thời điểm luật Chủ nhật sắp đến. Khi Ty-rơ (Hoa Kỳ) bị Nê-bu-cát-nết-sa chinh phục vào thời kỳ luật Chủ nhật, thì Ai Cập cũng được phó vào tay người. Vào lúc ấy, vết thương chí tử của quyền giáo hoàng được chữa lành. Không những vết thương chí tử của quyền giáo hoàng khi ấy được chữa lành, mà Ê-xê-chi-ên còn cho chúng ta biết rằng điều này xảy ra trong thời kỳ mưa cuối mùa.

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.

A ọjọ́ náà ni èmi yóò jẹ́ kí ìwo ilé Israẹli hù jáde, èmi yóò sì fún ọ ní ìṣí ẹnu láàrín wọn; wọn yóò sì mọ̀ pé èmi ni Olúwa. Ezekieli 29:21.

Jacob and Israel

Yakobo mpe Yisraele

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.

Yesaya anabainisha kwamba Israeli huchipua, hutoa maua, na kuijaza dunia yote matunda. Ni mvua iletayo hatua hizo tatu za kuchipua, kutoa maua, na kuzaa matunda; na kulingana na Yesaya, mvua ya mwisho huja wakati “upepo mkali” umekoma. Aidha, anabainisha kwamba katika kipindi cha kuchipua, kutoa maua, na kuzaa matunda, dhambi za Yakobo zinapaswa kutakaswa; na neno la Kiebrania lililotafsiriwa kuwa “kutakaswa” maana yake ni kupatanishwa.

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.

Na ulinganifu, itakapochipuka, utateta nayo; huizuia pepo yake kali katika siku ya upepo wa mashariki. Kwa hiyo, kwa njia hii, uovu wa Yakobo utatakaswa; na hili ndilo tunda lote la kuondolewa dhambi yake: hapo atakapoyafanya mawe yote ya madhabahu kuwa kama mawe ya chokaa yaliyovunjwavunjwa, maashera na sanamu havitasimama tena. Isaya 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 occurs as represented by Jerusalem, a symbol of the horn of Protestantism—the church—and Tyre, a symbol of the horn of 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 conquerings of Jerusalem, Tyre and Egypt occur when “the horn of the house of Israel” buds forth and is given an opening of the mouth.

Nde kenɗe nay (henndu makko ndu sattii) ɗe yeddondiral haɗaa, maanditagol ɓeen ujunaaji teemedere e cappanɗe nay e nay fuɗɗotoo, ñeeñɓe e bonɓe e nder Adventisimu seertinte e timmoode, tee ɗuum fof timmirtee e “ñalawma henndu fuɗnaange.” Sahaa maanditagol fuɗɗii e wisgugol e 9/11, tee timmata e rufugol timmungol e tuma sariya Alet, tuma nde leydi heewata ɓiɓɓe. Sahaa maanditagol ko laɓɓingol e ittugol tuundi ngol yahata yeeso seeɗa-seeɗa, no yahdiri e Malaaki tati. Kono, e nder duuɓi sappo e jeeɗiɗi ɗi taariikaaji fuɗɗoode e timmoode ɗi Ezekiyel cappanɗe ɗiɗi e jeenay maandinii, foolugol laamu jeegomaɓu e annabaagal Biibil waɗata, hono ɗum maandinirtee e Yerusalem, maande luɓal Protestantisimu—moftal gomɗinɓe—e Tir, maande luɓal Republikaanisimu—laamu. Ɗoon e ɗoon caggal timmoode wergugol Tir e hare ngol juuti duuɓi sappo e tati, foolugol laamu jeeɗiɗaɓu, laamu laamiiɓe sappo nguu Misira maandinii, waɗata. Ɗee poole tati e dow Yerusalem, Tir e Misira mbaɗata nde “luɓal suudu Israa'iila” fuɗata, tee ngal hokkete udditugol hunuko.

The dumbness of both the priest Ezekiel and the priest Zacharias ends 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’s 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.

Muumɗugol yottinoowo sadaka Ezekiel e yottinoowo sadaka Zacharias, ɓe ɗiɗo fof, ina gasa e sahaa sariya Alat, tuma nde United States e mbabba Balaam fof kaalata. Joomiraaɗo ina hokka suudu Israel “udditgol hunnduko” e sahaa sariya Alat. E oo sahaa, bakkatuuji Jacob momtaama, tee innde makko ina waylee haa laatoo suudu Israel. Ɓatakuru ɓe yottinta ina tinndinee e seeditoowo tataɓo e muumɗugol annabaaku, mo Daniel tinndinta, tee Daniel ina hokkee e oo sahaa ɓatakuru Daniel taƴre sappo e go'o, ɗum kadi ko peeñol Habakkuk, ngol e oo sahaa ‘haala tee fenataa.’ Ezekiel, Zacharias e Daniel ina njahdi e yottinde noddaango mawngo malaakaajo tataɓo, wano Jeremiah kadi yahdiri e mum e taƴre sappo e jowi, nde o fodaama wonde o wonoyay hunnduko Alla so o heɓitii sembe caggal bonnugol yaakaar adanngol.

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.

Nahoana no maharitra mandrakariva ny fanaintainako, ary ny feriko tsy azo sitranina, ka mandà tsy ho sitrana? Moa va Hianao ho amiko tahaka ny mpandainga tokoa, sy tahaka ny rano tsy maharitra? Koa izao no lazain’i Jehovah: Raha miverina ianao, dia hampodiko indray, ka hijoro eo anatrehako ianao; ary raha esorinao amin’ny ratsy ny zava-tsarobidy, dia ho tahaka ny vavako ianao; aoka izy ireo hiverina aminao, fa ianao kosa aza miverina aminy. Jeremia 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.

यीशु अन्तलाई आरम्भद्वारा चित्रित गर्नुहुन्छ, र 9/11 मा छर्काइले कोपिलाहरू उत्पन्न गरायो र याकूबको बिरुवा बढ्न थाल्यो; अनि अन्ततः जब याकूबको अधर्म शुद्ध पारिन्छ, तब इस्राएलको घरानाले बोल्नेछ। वर्षाद्वारा सम्पन्न भएको 9/11 को त्यो कोपलागमनले मोहोर लगाउने समयको अन्त्यतर्फ हुने अर्को कोपलागमनको प्रतिरूप प्रस्तुत गर्दछ, जब इस्राएलको घरानाको “सीङ” कोपलाउँछ, ठीक त्यही स्थानमा जहाँ धर्मत्यागी प्रोटेस्टान्टवाद र रिपब्लिकनवादका सीङहरू नबूकदनेसरद्वारा परास्त हुन्छन्।

At that point 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.

E oon sahaa, luuɓal fewre Protestantaaku ngal ina seerndinee e luuɓal goonga Protestantaaku ngal, ngal sawru Haaruuna ndu fuɗi nduu wonani maande, tawa ndu seerti e cabbi goɗɗi leƴƴi Israa’iila. Ñalɗi ɗiɗi ɗi ngonɗi e simoore noogas e jeenayi e deftere Esekiel ɗii ina anndina daartol ɓantugol raaya ɓe ujunaaje teemedde e cappanɗe nay e nay e sahaa sariya Alahadi mo arata ko ɓooyaani.

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.

Laawol fuɗugol, fiindugol e hebbingol leydi ndin ɓiɓɓe fuɗɗii e wisugol toɓo sakkitiingo e 9/11, hono no sahaa Pentekost fuɗɗiri e toɓɓe seeɗa ɗe Almasiihu fuffani taalibaaɓe Makko, ɗum addi haa e Pentekost, nde rufugol timmungol ngol waɗi. Fuɗugol 9/11 e fuɗɗoode laɓɓingol Yaakuuba (lomtotooɗo goɗɗo), ngol woni sahaa maandugol, wonnoo maande fuɗugol suudu Israa'iila (pooloowo) e sahaa sariya Alat. Fuɗugol e timmoode no hollira seerndal hakkunde ɓeen ɓe ngonnoo yimɓe aadi e ɓeen ujunnaaji teemedere e cappanɗe nay e nay, hono no rufugol yiite dow Fello Karmel waɗiri seerndal hakkunde annabiijo Iliya e annabaaɓe Baal. Seerndal ngal no holliree e fedde wootere nde, e maana haalaaji annabaaɓe, no semtira sabu ɓatakuru janfa e dow jam e kisal, e fedde woɗnde nde, e maana haalaaji annabaaɓe, no welta, tee ɓeen semtataa abadaa.

The Six Dates of Egypt

እቲ ሽዱሽተ ዕለታት ግብፂ

Ezekiel identifies four other dates associated with Egypt, and two of those dates mark the eleventh year, and the other two dates mark the twelfth year of the captivity.

Ezekiyel innitii ñalɗi goɗɗi nay jowitiiɗi e Misira; ɗiɗi e majji ngoni e hitaande sappo e gooto, ɗiɗi heddiiɗi ɗin kadi ngoni e hitaande sappo e ɗiɗi, gila nde ɓe njaggaa.

The Siege of the Eleventh Year

L’encerclement de la onzième année

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.

Aconteceu, no décimo primeiro ano, no primeiro mês, aos sete dias do mês, que a palavra do Senhor veio a mim, dizendo: Filho do homem, quebrei o braço de Faraó, rei do Egito; e eis que não será enfaixado para sarar, nem se lhe aplicará atadura para o ligar, a fim de o fortalecer para empunhar a espada. Ezequiel 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.

Et il arriva, la onzième année, au troisième mois, le premier jour du mois, que la parole de l’Éternel me fut adressée, en ces termes : Fils de l’homme, parle à Pharaon, roi d’Égypte, et à sa multitude : À qui es-tu semblable dans ta grandeur ? Ézéchiel 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 are identified.

E hitaande sappo e gooto naawteede, e saar cappanɗe tati, juuɗe Misira e Fir'awna kelnaa, tee juuɗe Babilon cemmbiɗinaa. E hitaande sappo e gooto, e saar cappanɗe tati e gooto, yanaade Misira e no ɗum memirta aduna kollaa.

The Twelfth Year & Jerusalem’s Fall

L’An Douzième et la Chute de Jérusalem

The two dates in the twelfth year are located in Ezekiel thirty-two.

Ang dalawang petsa sa ikalabindalawang taon ay matatagpuan sa Ezekiel tatlumpu’t dalawa.

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.

Og det skete i det tolvte år, i den tolvte måned, på månedens første dag, at Herrens ord kom til mig og sagde: Menneskesøn, stem op en klagesang over Farao, Egyptens konge, og sig til ham: Du er som en ung løve blandt folkene, og du er som et havuhyre i havene; du brød frem med dine strømme og oprørte vandene med dine fødder og gjorde deres strømme plumrede. Så siger den Herre Gud: Derfor vil jeg udbrede mit net over dig med en forsamling af mange folk, og de skal drage dig op i mit net. 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.

ទៀតផង បានកើតឡើងនៅឆ្នាំទីដប់ពីរ នៅថ្ងៃទីដប់ប្រាំនៃខែ នោះព្រះបន្ទូលរបស់ព្រះយេហូវ៉ាបានមកដល់ខ្ញុំថា៖ «កូនមនុស្សអើយ ចូរទ្រហោយំអំពីហ្វូងមនុស្សដ៏ច្រើនរបស់អេស៊ីប ហើយទម្លាក់ពួកគេចុះ គឺទាំងនាង និងកូនស្រីទាំងឡាយនៃប្រជាជាតិនាមល្បីៗ ទៅកាន់ទីជម្រៅក្រោមបំផុតនៃផែនដី ជាមួយនឹងអស់អ្នកដែលចុះទៅក្នុងរណ្ដៅ»។ អេសេគាល 32:17, 18.

Pharaoh and His Multitude

फ़िरौन और उसकी भीड़

In chapter thirty-one’s pronouncement upon Egypt, the final verses state:

Mu nsɛm a ɛwɔ ti aduasa baako mu a wɔka tiaa Misraim no, nkyekyem a etwa to no ka sɛ:

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.

Je fis trembler les nations au bruit de sa chute, lorsque je le précipitai dans le séjour des morts avec ceux qui descendent dans la fosse; et tous les arbres d’Éden, l’élite et les meilleurs du Liban, tous ceux qui sont abreuvés d’eau, seront consolés dans les profondeurs de la terre. Eux aussi descendirent avec lui dans le séjour des morts, vers ceux qui ont été tués par l’épée; et ceux qui étaient son bras, qui demeuraient sous son ombre au milieu des nations. À qui es-tu donc semblable en gloire et en grandeur parmi les arbres d’Éden? Pourtant, tu seras précipité avec les arbres d’Éden dans les profondeurs de la terre; tu coucheras au milieu des incirconcis avec ceux qui ont été tués par l’épée. C’est là Pharaon et toute sa multitude, dit le Seigneur, l’Éternel. Ézéchiel 31:16–18.

In chapter thirty-two’s pronouncement upon Egypt, the final verses repeat and enlarge upon chapter thirty-one and include a parallel ending statement.

E konngol ñaawoore dow Misira ngonngol e taƴre cappanɗe tati e ɗiɗi, aayaaji cakkitiiɗi ɗin ngartirta tee ina njaajtina ko taƴre cappanɗe tati e go'o wi'i, kadi ina njogii konngol cakkitiingol nanndungol e ngol taƴre ndeen.

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.

Car j’ai répandu ma terreur dans le pays des vivants ; et il sera couché au milieu des incirconcis, avec ceux qui sont tués par l’épée, savoir Pharaon et toute sa multitude, dit le Seigneur, l’Éternel. Ézéchiel 32:32.

The Seventeen years of Chapter Twenty-nine

ສິບເຈັດປີຂອງບົດທີ ຊາວເກົ້າ

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.

Tarehe zilizomo katika kipindi cha miaka kumi na saba kinachowakilishwa katika sura ya ishirini na tisa zinaonyesha Nebukadneza akiishinda Misri, na kipindi cha miaka arobaini cha ukiwa wa Misri. Arobaini huwakilisha jangwani, kikifananishia miaka elfu ambayo dunia iko ukiwa.

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.

Mi nhìn binima, ma, i stap nating samting i no gat wanpela stretpela pasin na i stap ples nating tasol; na heven tu, na lait bilong en i no stap. Mi nhìn ol maunten, ma, ol i guria, na olgeta liklik maunten i seksek isi. Mi nhìn gen, ma, i no gat man, na olgeta pisin bilong heven i ranawe pinis. Mi nhìn gen, ma, ples i save karim kaikai gut em i kamap ples nating, na olgeta taun bilong en i bagarap olgeta long ai bilong Bikpela, na long strongpela belhat bilong en. Long wanem, Bikpela i bin tok olsem, Graun olgeta bai i stap ples bagarap; tasol bai mi no pinisim olgeta stret. Jeremiah 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 are set forth.

E timmoode duuɓi cappanɗe nay ɗi Misira wonnoo e halkere, ɗi cifaa e Ezekiel noogas e jeenay, ummitaare sakkitiinde bonɓe e halkere maɓɓe sakkitiinde ina kolliraa.

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.

La peur, la fosse et le piège sont sur toi, habitant de la terre. Et il arrivera que celui qui fuira au bruit de la peur tombera dans la fosse ; et celui qui remontera du milieu de la fosse sera pris dans le piège ; car les fenêtres d’en haut sont ouvertes, et les fondements de la terre sont ébranlés. La terre est entièrement brisée, la terre se dissout complètement, la terre est violemment secouée. La terre chancelle çà et là comme un homme ivre, et elle est emportée comme une cabane ; sa transgression pèse lourdement sur elle ; elle tombe, et ne se relèvera plus. Et il arrivera, en ce jour-là, que le Seigneur châtiera l’armée des hauteurs dans les hauteurs, et les rois de la terre sur la terre. Ils seront rassemblés comme des prisonniers dans la fosse, et seront enfermés dans la prison ; et après de nombreux jours, ils seront visités. Ésaïe 24:17–22.

The message of Ezekiel that is brought together by the six dates associated with Egypt is identifying the earthly dragon power’s 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.

Ɓatakuru Ezekiel ndu ñalɗi jeegom ɗi jowitii e Misira mooftini ina hollita halkere sakkitiinde laamu mboddi mawndi ngu woni e aduna, nde fuɗɗotoo e sariya Alahadi garoowo ko ɓooyataa tee jokkoo haa e halkere sakkitiinde Misirankooɓe bonɓe e gasirde duuɓi ujunere ɗin.

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.

Na ntetee mu adanse a ɛfa nkɔmhyɛ ho no, aboa no ne odiyifoɔ atoro no du wɔn awieeɛ wɔ ogya asubɔnten no mu, a ɛgyina hɔ ma Kristo Mmaeɛ a ɛtɔ so mmienu no, nanso ɔtweaseɛ tumi no sɛeɛ wɔ ogya asubɔnten no mu no si wɔ mfirinhyia apem no awieeɛ.

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.

e la bestia fu presa, e con lei il falso profeta che aveva operato miracoli davanti a lei, con i quali aveva sedotto quelli che avevano ricevuto il marchio della bestia e quelli che adoravano la sua immagine. Entrambi furono gettati vivi nello stagno di fuoco ardente di zolfo. E il rimanente fu ucciso con la spada di colui che sedeva sul cavallo, spada che gli usciva dalla bocca; e tutti gli uccelli si saziarono delle loro carni. Apocalisse 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 bête et le faux prophète prennent prophétiquement fin lors du second retour du Christ, mais le dragon rencontre son destin mille ans plus tard, lors du troisième retour du Christ.

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.

At nakita ko ang isang anghel na nananaog mula sa langit, na may taglay na susi ng kalaliman at isang malaking tanikala sa kaniyang kamay. At sinunggaban niya ang dragon, ang matandang ahas, na siyang Diyablo at Satanas, at iginapos niya ito sa loob ng isang libong taon, At inihagis niya ito sa kalaliman, at ikinulong siya, at tinatakanan, upang huwag nang madaya pa ang mga bansa hanggang sa maganap ang isang libong taon: at pagkatapos nito ay kailangan siyang pakawalan sa loob ng maikling panahon. Apocalipsis 20:1–3.

The Eleventh and Twelfth Years

Yiloo Kudha Tokkoffaafi Kudha Lammaffaa fi Kudha Lammaffaa

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 chapters 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 in 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 BC.

Yamre duubi ‘sappo e jeeɗiɗi’ nde hollaa e balɗe ɗiɗi ɗe winndaa e Ezekiel noogas e jeenay fuɗɗii e hitaande sappo e maccungaaku, tee gasii e hitaande noogas e jeeɗiɗi. Ɓatakuuje simooje cappanɗe tati e cappanɗe tati e gooto kollaa e hitaande sappo e gooto, tee balɗe ɗiɗi ɗe kollaa e simoore cappanɗe tati e ɗiɗi kokkaa e hitaande sappo e ɗiɗi e maccungaaku. Caggal yamre duubi sappo e jeeɗiɗi nde fuɗɗii e hitaande sappo, ko ɓadii e fuɗɗoode taarugol Jerusalem e kono, ɓatakuuje Misira ɗiɗi ɗe hitaande sappo e gooto, ɗe kollaa e simooje cappanɗe tati e cappanɗe tati e gooto, ngari. Ɓatakuuje ɗiɗi ɗe hitaande sappo e gooto, so ɗe kawritinaama, ko maande ɓatakuru ndu woni ko seeɗa hade sariya Alahadi. Ɓatakuuje Misira ɗiɗi goɗɗe ɗe hitaande sappo e ɗiɗi kewii e sahaa bonnugol Jerusalem e hitaande 586 hade Almasiihu, walla ko seeɗa caggal ɗuum.

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, typifies the second angel’s message, where there is always a doubling.

Ɓatakuru arugol Almasiihu ina waajee ko taƴre e ɓatakuru Wooynde Caka Jemma, ndu waylotoo wonde ɓatakuru wooynde mawnde e tuma sariya Alahadi. Ɓatakuuji Misira ɗiɗi ina waajee hade sariya Alahadi, tee ɓatakuuji Misira ɗiɗi ina waajee e tuma sariya Alahadi walla caggal mum seeɗa. Ɗiɗingol ɓatakuuji ɗi tottete e hitaande wootere, e nder ommbugol saare ngol timmira e halkugol Yerusalaam, e ɓatakuuji goɗɗi ɗiɗi e tuma sariya Alahadi, ina woni maande ɓatakuru malaa'ikaajo ɗiɗaɓo, ɗo ɗiɗingol woodi sahaa kala.

A second message is always followed by the third message.

দ্বিতীয় বার্তার পর সর্বদাই তৃতীয় বার্তা অনুসরণ করে।

“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.

「わたしたちは、筆と声とをもってその宣布を響かせ、それらの順序と、わたしたちを第三天使の使命へと導く預言の適用とを示さなければならない。第一および第二なくして第三はあり得ない。これらの使命を、出版物において、また講論において世に伝え、預言的歴史の流れの中で、すでにあったことと、やがて起こることとを示さなければならない。」『セレクテッド・メッセージズ』第2巻、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 preceded by the second message that is always a twofold message.

E ɓatakuru tataɓuru ndun, baafal sahaa tuubugol ngal uddetee. Sahaa tuubugol timmata wonande Dowlaaji Dentuɗi Amerik tuma nde sariya Alahadi waɗee, tee sahaa tuubugol timmata wonande aduna tuma nde Mikaa'iilu ummii. Baafe uddaaɗe ɗiɗi ɗen ina maandina ɓatakuru tataɓuru, ndu ɓatakuru ɗiɗaɓuru adii tuma kala, tee ɓatakuru ɗiɗaɓuru ndun ko ɓatakuru pecce ɗiɗi tuma kala.

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 chapters 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.

Hokkude malaa'ikaajo ɗiɗaɓo oo doole timmata tuma nde ɓatakuru Wooynde Caka Jemma ndu jokkondirta e makko. Ɓatakuuje ɗiɗi ɗe tintinaama e dow aadeeɓe, hono no ɗe holliraa e tintinooje Ezekiel e dow Misira e taƴe cappanɗe tati e cappanɗe tati e go'o, ɗee kollata tuma nde ɓatakuru Wooynde Caka Jemma ndu jokkondirta e malaa'ikaajo ɗiɗaɓo oo, tee ɓatakuuje ɗiɗi gonɗe e taƴre cappanɗe tati e ɗiɗi ɗee kollata hokkude malaa'ikaajo tataɓo oo doole e nder wooynde toownde nde.

Ezekiel’s wheels of the complex interplay of human events identify the last warning for mankind, which is the third angel’s warning, and the third angel is made up of the first and second angels’ warnings. The Midnight Cry before the Sunday law and the loud cry after the Sunday law are 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.

Daabeeje Ezekiel ɗe kollata jokkondiral caɗtungal kewuuji yimɓe ɗee ina kollita jeertinol sakkitiingol wonande ɓiɓɓe aadama, ngol woni jeertinol malaa'ikaajo tataɓo oo, tee malaa'ikaajo tataɓo oo waɗiraa jeertinol malaa'ikaajo arano oo e jeertinol malaa'ikaajo ɗiɗaɓo oo. Noddaandu Caka Jemma ndu woni hade sariya Alahadi e noddaandu toowndu ndu woni caggal sariya Alahadi ina kolliree e ñalɗi nay ɗi Ezekiel ɗi ngoni e nder duuɓi ‘sappo e jeeɗiɗi’ ɗi ngoni hakkunde ñalɗi alfa e omega ɗi saar noogas e jeenayi, ɗi njahdi e daartol suuɗingol Daniel saar sappo e go'o, aaya cappanɗe nay, hono no ɗum holliraa e aayaaji sappo e go'o haa sappo e jeegom ɗi saar oo tigi.

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.

দানিয়েলের দশম অধ্যায়ে, ইজেকিয়েলের ন্যায়, দানিয়েলকে মূক করা হয়। দানিয়েলের এই মূকতা তিনটি স্পর্শের মধ্যবর্তী সময়ে সংঘটিত হয়; প্রথম ও তৃতীয় স্পর্শটি দেবদূত গাব্রিয়েলের পক্ষ থেকে আসে, আর মধ্যবর্তী স্পর্শটি ছিল খ্রিষ্টের স্পর্শ। দানিয়েল, যেমন কৈসরিয়া-ফিলিপ্পী ও ক্রুশের মধ্যবর্তী অবস্থানে পিতর ছিলেন, তেমনি তিনিও মধ্যস্থানে আছেন। মধ্যবর্তী সেই অবস্থানে পিতর মহিমান্বিত খ্রিষ্টকে দেখেছিলেন, যেমন দানিয়েলও দশম অধ্যায়ে দেখেছিলেন। তিন দূতের মধ্যবর্তী দূতই দ্বিতীয় বার্তা, যা দুইটি বার্তার সমন্বয়।

5th Day of the 4th Month & 1844

ថ្ងៃទី៥ នៃខែទី៤ និង ឆ្នាំ 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 19 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 19 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.

E nder taƴre arande e dewtere Ezekiel, aayeeji go'o e ɗiɗi, Ezekiel woni e ñalngu joyaɓungu e lewru nayaɓuru, ɗum yahdi e hakkunde dillere lewru jeeɗiɗaɓuru e hitaande 1844. Ezekiel woni e hakkunde 19 Abriil e 22 Oktoobar 1844, hono Samuel Snow, nulaaɗo Wooylaango Caka Jemma e hitaande 1844, wonirno non, nde o holli faamugol makko aranol laaɓngol baɗte ɓatakuru nduu e Boston, balɗe 93 caggal 19 Abriil e balɗe 93 hade uddeede dammbugal ngal e 22 Oktoobar 1844. Samuel Snow wonno e Boston e 21 Yuuli 1844, e hakkunde dillere lewru jeeɗiɗaɓuru, tawa o anndaano wonde, e maanaa annabaaku, o dariino wondude e Peter e Fello Waylitagol, e Ezekiel e hitaande cappanɗe tatiɓere e nder daawal Jubilee sappo e jeeɗiɗaɓal, e memeede Daniel laawol ɗiɗaɓol e sahaa yiytere daarorgal nde taƴre sappo.

Tyre

Tiro

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.

Avant de revenir à la datation des six mentions de Jérusalem dans Ézéchiel, il nous faut d’abord identifier l’unique date qui fut proclamée contre Tyr.

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.

و در سال یازدهم، در روز نخستِ ماه، کلامِ خداوند بر من نازل شد که گفت: ای پسر انسان، چون صور بر ضد اورشلیم گفته است: «آها، آن که دروازه‌های قوم‌ها بود، شکسته شد؛ به سوی من برگشته است؛ اکنون که او ویران شده است، من پُر خواهم شد»، بنابراین خداوند یهوه چنین می‌فرماید: اینک من بر ضد تو هستم، ای صور، و امت‌های بسیار را بر تو برخواهم انگیخت، چنان‌که دریا موج‌های خود را برمی‌آورد. و ایشان حصارهای صور را خراب خواهند کرد و برج‌هایش را فرو خواهند ریخت؛ و غبارش را نیز از او خواهم سترد و او را همچون برهنه‌سنگی خواهم ساخت. او در میان دریا جایی برای گستردن تورها خواهد بود، زیرا من گفته‌ام، خداوند یهوه می‌فرماید؛ و او غنیمتِ امت‌ها خواهد شد. و دخترانش که در صحرا هستند به شمشیر کشته خواهند شد؛ و خواهند دانست که من یهوه هستم. زیرا خداوند یهوه چنین می‌فرماید: اینک نبوکدرصر، پادشاه بابل، پادشاهِ پادشاهان را از شمال بر صور خواهم آورد، با اسبان، و با ارابه‌ها، و با سواران، و با گروه‌ها، و قومِ بسیار.

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.

उहाँले तेरा छोरीहरूलाई मैदानमा तरवारले मार्नेछ; र उहाँले तेरो विरुद्ध एउटा किल्लेबन्दी खडा गर्नेछ, र तेरो विरुद्ध एउटा डाँडा थुपार्नेछ, र तेरो विरुद्ध ढाल उठाउनेछ। अनि उहाँले तेरा पर्खालहरूको विरुद्ध युद्धका यन्त्रहरू खडा गर्नेछ, र आफ्ना बञ्चराले तेरा गढहरू भत्काउनेछ। उहाँका घोडाहरूको बहुतायतका कारण तिनको धुलोले तँलाई ढाक्नेछ; घोडचढीहरू, पाङ्ग्राहरू र रथहरूको आवाजले तेरा पर्खालहरू काम्नेछन्, जब उहाँ तेरा ढोकाभित्र पस्नेछ, जसरी मानिसहरू भत्काइएको शहरभित्र प्रवेश गर्छन्। उहाँका घोडाहरूका खुरहरूले तेरा सबै सडकहरू कुल्चिनेछन्; उहाँले तेरा मानिसहरूलाई तरवारले मार्नेछ, र तेरा बलिया गढहरू भूमिमा ढल्नेछन्। अनि तिनीहरूले तेरा धनसम्पत्तिलाई लुटका माल बनाउनेछन्, र तेरो व्यापारलाई आफ्नो शिकार बनाउनेछन्; अनि तिनीहरूले तेरा पर्खालहरू भत्काउनेछन्, र तेरा रमणीय घरहरू नाश गर्नेछन्; अनि तेरा ढुङ्गाहरू, तेरो काठ, र तेरो धुलोलाई पानीको बीचमा फ्याँकिदिनेछन्। अनि म तेरा गीतहरूको कोलाहल बन्द गराउनेछु; र तेरा वीणाहरूको स्वर फेरि सुनिनेछैन। अनि म तँलाई चट्टानको टुप्पोजस्तै बनाउनेछु: तँ जाल सुकाउने ठाउँ हुनेछस्; तँ फेरि कहिल्यै निर्माण गरिनेछैनस्: किनकि म परमप्रभु बोलेको छु, प्रभु परमेश्वर भन्नुहुन्छ।

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.

Voici ce que dit le Seigneur, l’Éternel, à Tyr : Les îles ne trembleront-elles pas au bruit de ta chute, quand les blessés gémiront, quand le carnage sera au milieu de toi ? Alors tous les princes de la mer descendront de leurs trônes, ôteront leurs manteaux et se dépouilleront de leurs vêtements brodés ; ils se revêtiront de tremblement ; ils s’assiéront par terre, trembleront à tout moment, et seront frappés d’épouvante à cause de toi. Ils entonneront sur toi une complainte, et te diront : Comment as-tu été détruite, toi qui étais habitée par des gens de mer, cité renommée, toi qui étais puissante sur la mer, elle et ses habitants, qui inspiraient leur terreur à tous ceux qui la fréquentaient ! Maintenant les îles trembleront au jour de ta chute ; oui, les îles qui sont dans la mer seront dans le trouble à cause de ta disparition. Car ainsi parle le Seigneur, l’Éternel : Quand je ferai de toi une ville dévastée, semblable aux villes qui ne sont pas habitées ; quand je ferai monter contre toi l’abîme, et que les grandes eaux te couvriront ; quand je te ferai descendre avec ceux qui descendent dans la fosse, vers le peuple d’autrefois, et que je te placerai dans les profondeurs de la terre, dans des lieux désolés depuis longtemps, avec ceux qui descendent dans la fosse, afin que tu ne sois plus habitée ; et je mettrai la gloire dans le pays des vivants ; je ferai de toi un objet d’épouvante, et tu ne seras plus ; quand même on te chercherait, on ne te trouvera plus jamais, dit le Seigneur, l’Éternel. Ézéchiel 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.

Ang mensahe tungkol sa Tiro ay ipinahayag sa taon na winasak ang Jerusalem, at ito’y kumakatawan sa pagbagsak ng ikaanim na kaharian ng hula ng Biblia sa nalalapit na kautusan ng Linggo. Sa kautusan ng Linggo, ang Estados Unidos (Tiro) ay may hulang nagagalak sapagkat naibagsak nito ang Jerusalem, na kinikilala ni Sister White bilang ang Laodiceang Iglesia ng mga Seventh-day Adventist, na tinatawag ni Ezekiel na mga “pintuan ng bayan.” Tinutukoy ng Tiro na ang Jerusalem “ay naging” mga pintuan ng bayan sa panahunang nagdaan. Ang “pintuan” ay isang iglesia sa makahulang diwa.

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.

Ac ef a oedd yn ofnus, ac a ddywedodd, Mor ofnadwy yw’r lle hwn! Nid yw hwn yn ddim arall ond tŷ Dduw, a dyma borth y nefoedd. A Jacob a gyfododd yn fore drannoeth, ac a gymerodd y garreg a osodasai dan ei ben, ac a’i cododd yn golofn, ac a dywalltodd olew ar ei phen hi. Ac efe a alwodd enw’r lle hwnnw Bethel: ond enw’r ddinas honno oedd Luz ar y cyntaf. Genesis 28:17–19.

The word “Bethel” means house of God, and Tyre rejoices that it 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, “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.”

Helmere “Bethel” firti ko suudu Alla, tee Tyre no weltii sabu nde doolnii moftal Adventist'en Ñalnde Jeeɗiɗaɓere ngal Laodicea jaɓde doolnugol dewal naange. Kono, hay so doolnooɓe dewal naange ɓeen no weltii e nder majjere, Alla, rewrude e Ezekiel, no wi'a, “Mi wonii ko gaño maa, an Tyrus, tee mi umminay leƴƴi keewɗi e hoore maa, no geec umminirta duule mum nii. Tee ɗi bonnay tataaji Tyrus, tee ɗi yirbinay cuuɗi mum toowɗi.”

The “walls of Tyrus” represent the protection of Tyrus. A “wall” is the symbol of the Ten Commandments.

Les « murs de Tyr » représentent la protection de Tyr. Un « mur » est le symbole des Dix Commandements.

“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.

“Lus yaj saub ntawm no piav txog ib haiv neeg uas, nyob rau lub sijhawm uas muaj kev thim rov qab dav dav ntawm qhov tseeb thiab kev ncaj ncees, tab tom nrhiav los rov tsa cov hauv paus ntsiab cai uas yog lub hauv paus ntawm Vajtswv lub nceeg vaj. Lawv yog cov kho dua qhov chaw tawg uas tau raug ua rau hauv Vajtswv txoj kevcai—yog phab ntsa uas Nws tau tsa ncig Nws cov neeg uas Nws tau xaiv tseg rau lawv txoj kev tiv thaiv, thiab kev mloog lus rau nws tej lus qhuab qhia hais txog kev ncaj ncees, qhov tseeb, thiab kev dawb huv yog yam uas yuav tsum yog lawv txoj kev tiv thaiv mus ib txhis.” Prophets and Kings, 677.

God’s law is a wall of protection, but walls in the plural represent the two principles that ‘protected’ and produced the prosperity and success of Tyrus, a symbol of the Republican horn of the United States.

Sariya Alla ko mahol ndeenka, kono mahi, e limgal keewal, ina maantina tuugorɗe ɗiɗi ɗe ‘reeni’ tee jibini ngalu e nasara Tyrus, maande gallo repiblikeewal Dowlaaji Dentuɗi.

“‘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. …

“‘Et il avait deux cornes semblables à celles d’un agneau.’ Les cornes semblables à celles d’un agneau indiquent la jeunesse, l’innocence et la douceur, représentant avec justesse le caractère des États-Unis lorsqu’ils furent présentés au prophète comme « montant » en 1798. Parmi les exilés chrétiens qui s’enfuirent d’abord en Amérique et y cherchèrent un asile contre l’oppression royale et l’intolérance sacerdotale, il s’en trouvait beaucoup qui résolurent d’établir un gouvernement sur le large fondement de la liberté civile et religieuse. Leurs vues trouvèrent leur expression dans la Déclaration d’indépendance, qui énonce la grande vérité que « tous les hommes sont créés égaux » et sont doués du droit inaliénable à la « vie, à la liberté et à la recherche du bonheur ». Et la Constitution garantit au peuple le droit de se gouverner lui-même, en disposant que des représentants élus par le suffrage populaire feront et administreront les lois. La liberté de la foi religieuse fut également accordée, chaque homme étant autorisé à adorer Dieu selon les exigences de sa conscience. Le républicanisme et le protestantisme devinrent les principes fondamentaux de la nation. Ces principes sont le secret de sa puissance et de sa prospérité. Les opprimés et les foulés aux pieds dans toute la chrétienté se sont tournés vers ce pays avec intérêt et espérance. Des millions ont recherché ses rivages, et les États-Unis se sont élevés à un rang parmi les nations les plus puissantes de la terre. …”

“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.

Mbuli si kondoo na sauti ya joka ya mfano huu vinaonyesha mkanganyiko wa kushangaza kati ya madai na matendo ya taifa linalowakilishwa hivyo. “Kunena” kwa taifa ni tendo la mamlaka zake za kutunga sheria na za kimahakama. Kwa tendo hilo litalikanusha wazi kanuni zile za uhuru na amani ambazo limetangaza kuwa ndizo msingi wa sera yake. Utabiri kwamba litanena “kama joka” na kutumia “uwezo wote wa mnyama wa kwanza” unatabiri waziwazi kukua kwa roho ya kutovumilia na ya mateso ambayo ilidhihirishwa na mataifa yaliyowakilishwa na joka na mnyama mwenye mfano wa chui. Na kauli kwamba mnyama mwenye pembe mbili “huisababisha nchi na hao wakaao ndani yake kumwabudu mnyama wa kwanza” inaonyesha kwamba mamlaka ya taifa hili yatatumika kulazimisha ushikaji wa desturi fulani ambao utakuwa tendo la kutoa heshima kwa upapa.

“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.

“ऐसी कार्रवाई इस सरकार के सिद्धांतों, उसकी स्वतंत्र संस्थाओं की आत्मा, स्वतंत्रता की उद्घोषणा के प्रत्यक्ष और गंभीर घोषणाओं, तथा संविधान के सर्वथा प्रतिकूल होगी। राष्ट्र के संस्थापकों ने बुद्धिमानी से इस बात के विरुद्ध सुरक्षा करने का प्रयास किया कि कलीसिया अपनी ओर से लौकिक शक्ति का उपयोग न करे, क्योंकि उसका अनिवार्य परिणाम—असहिष्णुता और उत्पीड़न—होता है। संविधान यह प्रावधान करता है कि ‘कांग्रेस धर्म की स्थापना के संबंध में कोई कानून नहीं बनाएगी, और न उसके स्वतंत्र पालन पर रोक लगाएगी,’ तथा यह कि ‘संयुक्त राज्य के अधीन किसी भी पद या सार्वजनिक न्यास के लिए योग्यता के रूप में कभी भी किसी धार्मिक परीक्षा की अपेक्षा नहीं की जाएगी।’ राष्ट्र की स्वतंत्रता के लिए इन सुरक्षाओं का खुल्लम-खुल्ला उल्लंघन किए बिना, किसी भी धार्मिक पालन को नागरिक प्राधिकार द्वारा लागू नहीं किया जा सकता। परंतु ऐसी कार्रवाई की असंगति उससे अधिक नहीं है जितनी उस प्रतीक में प्रकट की गई है। वह मेम्ने-जैसे सींगों वाला पशु है—जो अपने दावे में शुद्ध, नम्र और अहानिकर है—परन्तु बोलता अजगर के समान है।” द ग्रेट कॉन्ट्रोवर्सी, 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.”

Le fondement des États-Unis est représenté par la Déclaration d’indépendance et la Constitution, lesquelles représentent respectivement le protestantisme et le républicanisme. Les « murailles » de protection et de prospérité sont le républicanisme et le protestantisme, et, au moment de la loi du dimanche, les principes tant de la Déclaration d’indépendance que de la Constitution sont renversés, car Nebucadnetsar « dirigera contre tes murailles ses machines de guerre, et avec ses haches il abattra tes tours. »

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.

E sahaa sariya ñalngu Alat, “taaxi toowɗi” ɗin fof maa mbonnee, tee taaxu toowndu ko maandel moftal ngal miijo wonngo ɗaɗol maggal hollirtee e etagol neɗɗo hisnude hoore mum. Baɗte Nimrod, murtuɗo mawɗo on, e taaxu makko, en humpiraama e Annabaaɓe e Laamiiɓe, “Nde mahgol taaxu ndu timminaama e taƴre, mahooɓe ɓen hoɗi e taƴre e mum; cuuɗi goɗɗi, keɓɓinaaɗi kuutorɗe e ciŋkaaɗi no yooɗiri, keeroranaama sanamuuji maɓɓe. Yimɓe ɓen mbeltii e foolre maɓɓe, ɓe manti tooruuji kaalis e kaŋŋe, tee ɓe ngaddani Laamiiɗo kammu e leydi ganyoore.” E sahaa sariya ñalngu Alat, Tyrus ina weltii sabu Jerusalem bonnaama, kono bonannde leydi ngol ina rewa murtugol maggol e diina, tee e ndeen laamiiɗo rewo maa bonnu gawɗe e taaxi toowɗi Dowlaaji Dentuɗi.

We will begin to take up the six dates of Jerusalem in Ezekiel in the next article.

A nyɛŋa ka soo ni Jerusalɛm din na nii tugo no wɔ Ezekiel la a bɛ yi na cogo ka sɔri mɛ na la kuli.