According to inspiration, when it comes to inspiration, “every fact has its bearing,” and “every principle has its bearing.”
Selon l’inspiration, en ce qui concerne l’inspiration, « chaque fait a sa portée », et « chaque principe a sa portée ».
“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.
La Bible renferme tous les principes que les hommes ont besoin de comprendre afin d’être préparés soit pour cette vie, soit pour la vie à venir. Et ces principes peuvent être compris par tous. Nul, s’il a l’esprit disposé à apprécier son enseignement, ne peut lire un seul passage de la Bible sans en retirer quelque pensée utile. Mais l’enseignement le plus précieux de la Bible ne s’obtient pas par une étude occasionnelle ou décousue. Son grand système de vérité n’y est pas présenté de telle manière qu’il puisse être discerné par le lecteur hâtif ou négligent. Beaucoup de ses trésors gisent bien au-dessous de la surface et ne peuvent être obtenus que par une recherche assidue et un effort soutenu. Les vérités qui concourent à former ce grand ensemble doivent être recherchées et recueillies, « çà un peu, là un peu ». Ésaïe 28:10.
“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.
« Lorsqu’ils sont ainsi examinés à fond et rassemblés, on constate qu’ils s’ajustent parfaitement les uns aux autres. Chaque Évangile est un complément des autres, chaque prophétie l’explication d’une autre, chaque vérité le développement d’une autre vérité. Les types de l’économie juive sont éclaircis par l’Évangile. Chaque principe contenu dans la parole de Dieu a sa place, chaque fait sa portée. Et l’ensemble de la structure, dans sa conception comme dans son exécution, rend témoignage à son Auteur. Une telle structure, nul esprit, si ce n’est celui de l’Infini, ne pourrait la concevoir ni la façonner. » Education, 123.
The fact of the matter is that the Hebrew expression “ereb boqer” is found eight times in the Bible. It is always translated as “evening and morning,” with the exception of Daniel 8:14 where it is rendered as “days.” According to inspiration verse fourteen is the “foundation and central pillar of the Advent faith.”
En vérité, l’expression hébraïque « ereb boqer » se trouve huit fois dans la Bible. Elle est toujours traduite par « soir et matin », à l’exception de Daniel 8:14, où elle est rendue par « jours ». Selon l’Inspiration, le verset quatorze est le « fondement et le pilier central de la foi adventiste ».
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.
«Le passage de l’Écriture qui, plus que tout autre, avait été à la fois le fondement et le pilier central de la foi adventiste, était cette déclaration : “Jusqu’à deux mille trois cents soirs et matins ; puis le sanctuaire sera purifié.” [Daniel 8:14.]» The Great Controversy, 409.
The fact therefore is that the “days” in the verse is the eighth time of the seven times that Hebrew expression is employed. And the biblical phenomenon of God’s prophetic guidance of the translators of the King James version purposely associated the biblical enigma of the eighth being of the seven in the verse that represents one of two visions in chapter eight. One word translated as “vision” in chapter eight is the Hebrew word “chazon,” and the other is “mareh.” “Mareh” means appearance and the “mareh” vision is the vision of Christ’s appearance in God’s prophetic Word. The “mareh” vision of Daniel 8:14 identifies that Christ was to appear and suddenly come to His temple on October 22, 1844. All these truths are facts, and they have their bearing upon the verse that is the central pillar, and the central pillar is not a doctrine or a prophecy that was fulfilled on October 22, 1844, the fact is that the verse is Christ, the central pillar.
तसर्थ तथ्य यही हो कि उक्त पदमा भएका “days” त्यो हिब्रू अभिव्यक्तिको प्रयोग भएको सात पटकहरूमध्ये आठौँ समय हो। अनि परमेश्वरको भविष्यवाणीमूलक अगुवाइद्वारा King James संस्करणका अनुवादकहरूमा प्रकट भएको बाइबलीय घटनाले जानाजानी अध्याय आठका दुई दर्शनहरूमध्ये एउटालाई प्रतिनिधित्व गर्ने पदमा “सातका आठौँ” भन्ने बाइबलीय पहेलीलाई सम्बद्ध गरायो। अध्याय आठमा “vision” भनेर अनुवाद गरिएका शब्दहरूमध्ये एउटा हिब्रू शब्द “chazon” हो, र अर्को “mareh” हो। “Mareh” को अर्थ appearance हो, अनि “mareh” दर्शन भनेको परमेश्वरको भविष्यवाणीमूलक वचनमा ख्रीष्टको प्रकट हुने दर्शन हो। Daniel 8:14 को “mareh” दर्शनले यो पहिचान गराउँछ कि ख्रीष्ट प्रकट हुनुपर्ने थियो र October 22, 1844 मा अकस्मात् आफ्ना मन्दिरमा आउनुहुने थियो। यी सबै सत्यहरू तथ्य हुन्, र तिनीहरूको सम्बन्ध त्यस पदसँग छ जो केन्द्रीय खम्बा हो; अनि केन्द्रीय खम्बा October 22, 1844 मा पूरा भएको कुनै सिद्धान्त वा कुनै भविष्यवाणी होइन; तथ्य यही हो कि त्यो पद नै ख्रीष्ट हो, अर्थात् केन्द्रीय खम्बा।
“While in this state of despondency, I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close; all who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.
« Dans cet état d’abattement, je fis un rêve qui produisit une profonde impression sur mon esprit. Je rêvai que je voyais un temple, vers lequel accouraient beaucoup de personnes. Seuls ceux qui se réfugiaient dans ce temple seraient sauvés lorsque le temps prendrait fin ; tous ceux qui demeureraient au dehors seraient perdus pour toujours. Les multitudes qui étaient au dehors, allant chacune à ses diverses occupations, raillaient et tournaient en ridicule ceux qui entraient dans le temple, et leur disaient que ce plan de salut n’était qu’une tromperie habile, qu’en réalité il n’y avait absolument aucun danger à éviter. Elles saisirent même certains d’entre eux pour les empêcher de se hâter à l’intérieur des murs. »
“Fearful of being ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me.
Craignant d’être tournée en ridicule, je pensai qu’il valait mieux attendre que la multitude se dispersât, ou que je puisse entrer sans être remarquée d’eux. Mais, loin de diminuer, le nombre augmentait; et, craignant d’arriver trop tard, je quittai précipitamment ma maison et me frayai un passage à travers la foule. Dans mon anxiété d’atteindre le temple, je ne remarquai pas, et ne me souciai pas, de la multitude qui m’entourait.
“On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins. Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.
« En entrant dans le bâtiment, je vis que le vaste temple était soutenu par un immense pilier, et à celui-ci était attaché un agneau tout meurtri et sanglant. Nous qui étions présents semblions savoir que cet agneau avait été déchiré et brisé à cause de nous. Tous ceux qui entraient dans le temple devaient venir devant lui et confesser leurs péchés. Juste devant l’agneau se trouvaient des sièges élevés, sur lesquels était assise une assemblée dont l’aspect respirait une grande joie. La lumière du ciel semblait resplendir sur leurs visages, et ils louaient Dieu et chantaient des cantiques de joyeuse action de grâces qui semblaient être la musique des anges. C’étaient ceux qui étaient venus devant l’agneau, avaient confessé leurs péchés, reçu le pardon, et attendaient maintenant, dans une joyeuse espérance, quelque heureux événement. »
“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people; but I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night.
« Même après être entrée dans le bâtiment, une crainte s’empara de moi, ainsi qu’un sentiment de honte à l’idée qu’il me fallait m’humilier devant ces personnes ; mais je me sentais comme contrainte d’avancer, et je contournai lentement le pilier afin de faire face à l’agneau, lorsqu’une trompette retentit, le temple fut ébranlé, des cris de triomphe s’élevèrent de l’assemblée des saints, une clarté redoutable illumina le bâtiment, puis tout ne fut plus qu’épaisses ténèbres. Les gens heureux avaient tous disparu avec cette clarté, et je fus laissée seule dans l’horreur silencieuse de la nuit. »
“I awoke in agony of mind, and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed; that the Spirit of the Lord had left me, never to return.” Experience and Teachings, 24, 25.
« J’éveillai dans une angoisse d’esprit, et je pouvais à peine me convaincre que je n’avais fait qu’un rêve. Il me semblait que mon sort était fixé ; que l’Esprit du Seigneur m’avait quittée, pour ne jamais revenir. » Experience and Teachings, 24, 25.
We are now being tested as to whether we will enter the temple and thereafter confess our sins and secure the blessing of His justification. This last call to enter the temple is surrounded by obstacles to prevent our individual entrance, but should we now hesitate, we will be “left alone in the silent horror of night.” But this is not my only point.
Nous sommes maintenant éprouvés quant à savoir si nous entrerons dans le temple et si, ensuite, nous confesserons nos péchés et obtiendrons la bénédiction de sa justification. Ce dernier appel à entrer dans le temple est entouré d’obstacles destinés à empêcher notre entrée individuelle; mais si nous hésitons maintenant, nous serons « laissés seuls dans l’horreur silencieuse de la nuit ». Mais ce n’est pas là mon seul point.
Purposeful emphasis was placed upon this most important verse by including the distinction of the word “days,” which carries with it the prophetic enigma that eight is of the seven, which is one of the wheels in the sealing time of the one hundred and forty-four thousand. In the period of the sealing, the Protestant horn and the Republican horn of the sixth kingdom of Bible prophecy will both fulfill the enigma that the eighth is of the seven. Of the eight presidents since the time of the end in 1989, Trump became the sixth king of the sixth kingdom, and after he won his second term, he became the eighth that is of the seven. In the action of the United States in repeating the Edict of Milan in 313, the Laodicean movement of the one hundred and forty-four thousand will become the Philadelphian movement of the one hundred and forty-four thousand. The sealing time concludes at the Sunday law where the papacy’s deadly wound is healed, and she thus fulfills the enigma of Revelation seventeen as the eighth that is of the seven. One fact, represented in one Hebrew phrase, as one English word, brings the verse that identifies the opening of the judgment into the verse that identifies the close of judgment in the sealing time of the one hundred and forty-four thousand.
Teeŋtinol waɗaama e anniya e oo aaya ɓurɗo fow teeŋtude, rewrude e naatnugol ceerndam helmere “ñalɗi,” nde jogii e mum haala suuɗiiɗo annabaaku wonde jeetati ko e jeeɗiɗi, ɗum woni wootere e daake e waktu maandingol ɓe ujunnaaje teemedere e cappanɗe nay e nay. E waktu maandingol, teŋre Porotestantaaku e teŋre Republikaaku ɗe laamu limgal jeegom e annabaaku Deftere Alla, ɗe ɗiɗi fof hebbinay haala suuɗiiɗo wonde jeetataɓo ko gooto e jeeɗiɗi. E hooreeɓe leydi jeetati gila waktu timmoode e hitaande 1989, Trump woni laamɗo jeegomaɓo e laamu limgal jeegom, tee caggal nde o heɓi foolaare ngam laamaade laawol ɗiɗaɓol, o woni jeetataɓo mo woni gooto e jeeɗiɗi. E nde Dowlaaji Dentuɗi mbaɗtata Yamiroore Milan nde hitaande 313, dental Laodicea ngal ɓe ujunnaaje teemedere e cappanɗe nay e nay wonay dental Philadelphia ngal ɓe ujunnaaje teemedere e cappanɗe nay e nay. Waktu maandingol timmata e sariya Alet, ɗo barme waroore laamu Paapa cellintee, tee kanko hebbina non haala suuɗiiɗo Wahayu sappo e jeeɗiɗi, e wonde jeetataɓo mo woni gooto e jeeɗiɗi. Goonga gooto, holliraaɗo e konngol gootol Hebrayankoore, e mbaadi helmere wootere Engeleere, naatna aaya kolliroowo fuɗɗoode ñaawugol e aaya kolliroowo timmoode ñaawugol e waktu maandingol ɓe ujunnaaje teemedere e cappanɗe nay e nay.
Every fact has its place, and there is only one expression where a numerical construction of a ‘number’ times another ‘number’ is used in the New Testament, and only two in the Old Testament. The alpha of the ‘numerical construction’ is in Genesis.
Goonga kala ina jogii nokku mum, tee ko konngol gootol tan woni e Aadi Keso ɗo mahngo limooje e mbaydi ‘limoore’ laabi ‘limoore’ woɗnde huutortee, e konngi ɗiɗi tan e Aadi Kiiɗɗo. Alfa ‘mahngo limooje’ ngoo woni e Fuɗɗoode.
If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold. Genesis 4:24.
Om Kain skal hevnes syv ganger, da sannelig Lamek syttisju ganger. 1 Mosebok 4:24.
The omega ‘numerical construction’ is in Matthew.
Omega’nın “sayısal yapısı” Matta’dadır.
Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:21, 22.
Awer Petrus baa ne nkyɛn, na ɔkae sɛ, Awurade, mpɛn ahe na me nua bɛyɛ me bɔne, na mede makyɛ no? Nkosi mpɛn ason? Yesu ka kyerɛɛ no sɛ, Menka nkyerɛ wo sɛ, Nkosi mpɛn ason; na mmom, Nkosi mpɛn aduɔson mprɛnson. Mateo 18:21, 22.
These passages represent the first and last time in the Bible where a number is identified to be multiplied with another number. There are many numbers, but the alpha of Genesis and the omega of Matthew possess the identical numerical construction, and they employ the same two numbers of ‘seven’ and ‘seventy.’
Ces passages représentent la première et la dernière fois dans la Bible où un nombre est désigné pour être multiplié par un autre nombre. Il y a de nombreux nombres, mais l’alpha de la Genèse et l’oméga de Matthieu possèdent une construction numérique identique, et ils emploient les mêmes deux nombres : « sept » et « soixante-dix ».
Between the alpha and omega, the middle and only other place where this numerical construction exists is in Leviticus twenty-five. There the two numbers are not ‘seven’ and ‘seventy,’ but ‘seven times seven years.’
Hakkunde alfa e omega, nokkuure wonnde hakkunde majje, nde woni kadi nokkuure woɗnde gootere tan ɗo peewnugol limooje ngol woodi, ko e Leviticus noogaas e joy. Ɗoon, limooje ɗiɗi ɗee wonaa ‘jeeɗiɗi’ e ‘cappanɗe jeeɗiɗi,’ kono ko ‘duuɓi jeeɗiɗi laabi jeeɗiɗi.’
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Leviticus 25:8.
Et tu compteras sept semaines d’années, sept fois sept années ; et la durée des sept semaines d’années sera pour toi de quarante-neuf ans. Lévitique 25:8.
The middle numerical construction once again employs the number ‘seven,’ but not the number ‘seventy.’ The passage where it is located contains a blessing for obedience, and also a curse for disobedience. The blessings of freeing of slaves and restoration of land are contrasted with the curse of seven times that is mentioned four times in chapter twenty-six of Leviticus. The blessing included the Lord’s sustenance during the years the land rested, and a double blessing in the year of Jubilee, and the cursing of chapter twenty-six is the counterpart in the covenant warning of the two chapters.
Mahngo limooje gonngo hakkunde ngoo huutortoo kadi limoore ‘jeeɗiɗi,’ kono wonaa limoore ‘cappanɗe jeeɗiɗi.’ Taƴre binndi ɗo ngoo mahngo woni ina waɗi barke ngam ɗoftaare, e kadi huɗaare ngam salaagol ɗoftaade. Barkeeji rimɗingol maccuɓe e ruttindegol leydi ɗii ina ceerndiree e huɗaare ɓeydaande laabi jeeɗiɗi, nde jantaa laabi nay e taƴre noogas e jeegom e deftere Leviticus. Barke ndee ina waɗunoo ko Joomiraaɗo hokkata ɓe ngam nguurndam maɓɓe e duuɓi ɗi leydi ndi foofti, e barke laabi ɗiɗi e hitaande Jubilee, tee huɗaare taƴre noogas e jeegom ndee woni ko luutondiri e mayre e jeertingol aadi ngol taƴe ɗiɗi ɗee ngaddi.
The middle numerical construction appears in Leviticus 25:8 (‘seven times seven years’). It is immediately paired with the fourfold ‘seven times’ judgment of Leviticus 26. Thus, the middle numerical construction represents both a blessing and a curse, forming a doubled testimony in the book of Leviticus. The numerical construction of either the blessing or the curse of the Jubilee is placed between the judgment of Lamech and Jesus’ identification of the limit of probationary time. All three together are identifying a probationary limit, which when concluded will manifest one class who is blessed and one class who is cursed. The alpha and omega, representing the first and third angels’ messages, identify four hundred and ninety as the symbol of probationary time. When this is coupled with the curse or blessing of the Jubilee, the facts become important as we approach the study of Ezekiel chapter one verse one that places Ezekiel in the thirtieth year of the seventeenth Jubilee cycle.
Mbaydi limooje ndi woni hakkunde ndii ina feeñi e Levitikus 25:8 (‘duuɓi jeeɗiɗi laabi jeeɗiɗi’). Ndi jokkondiraa ɗoon e ɗoon e ñaawoore ‘laabi jeeɗiɗi’ nde feeñi laabi nay e Levitikus 26. Ngam ɗuum, mbaydi limooje ndi woni hakkunde ndii ina maantina barke e kuddi, ina waɗa seedamfaagu ɗiɓitaangu e deftere Levitikus. Mbaydi limooje barke walla kuddi Yubilee ndii ina waɗaa hakkunde ñaawoore Lamek e kollital keerol sahaa ƴeewndo ngal Yeesu waɗi. Ɗi tati ɗii fof, renndinaaɗi, ina kollita keerol sahaa ƴeewndo; so sahaa oo timmii, o feeñninat fedde gootere nde heɓi barke e fedde gootere nde heɓi kuddi. Alfa e omega, ɗi maantini ɓatakuru maleyka arano e ɓatakuru maleyka tataɓo, ina kollita wonde teemedde nay e cappanɗe jeenay ko maande sahaa ƴeewndo. So ɗum jokkondiraama e kuddi walla barke Yubilee, goongaaji ɗii ina laatoo teeŋtuɗi tuma nde en ɓadotoo ƴeewtagol Esekiyel, saarol gootol, aayaare gootere, ɗo Esekiyel waɗaa e hitaande cappanɗe tati e dawral Yubilee sappo e jeeɗiɗi.
That Jubilee cycle ended on October 22, 573 BC, and typified not only October 22, 1844, but also the soon-coming Sunday law. Ezekiel was standing in the temple, representing the one hundred and forty-four thousand who by faith have entered into the Most Holy Place at the end of the judgment, as did the faithful after October 22, 1844. To miss the “fact” of where Ezekiel is at in prophetic history in chapter one and verse one is to lose your “bearing.”
Daawal Yubilee ngal gasii e ñalnde 22 lewru Oktoobar hitaande 573 hade jibbinde Almasiihu, tee wonaa ñalnde 22 lewru Oktoobar hitaande 1844 tan ngal maandinnoo, kono sariya Alat mo ɓadii arde kadi. Ezekiel darinoo e suudu dewal, ina maandina yimɓe ujunaaji teemedere e cappanɗe nay e nay, ɓe, rewrude e gomɗinal, naati e Nokkuure Ɓurnde Senaade e gasirde ñaawoore nde, wano ɓe ñiiɓi e gomɗinal waɗiri caggal ñalnde 22 lewru Oktoobar hitaande 1844. Waasde faamde “goonga” baɗte ɗo Ezekiel woni e daartol feññinaangol e annabaaɓe e taƴre adannde e aayaare adannde, ko majjinde “laawol maa.”
After viewing the glory of the Lord given by the river Chebar, Ezekiel is humbled into the dust as were Daniel, Isaiah and John. Then all four of the examples provide elements of the anointing of those who are to give the message to a church that will not see or hear.
Caggal yi'ugol teddungal Joomiraaɗo ngal holliraa sara maayo Chebar, Ezekiel ina lesɗinee haa e mbuldi, hono Daniel, Isaiah e John lesɗiniranoo non. Ɗoon noon, misaleeji nay ɗin fow ina kollira geɗe moomtugol nebbam e ɓeen ɓe poti yottinde ɓatakuru ndun e moftal gomɗinɓe ngal yi'ataa tee nanataa.
There are six dates in the book of Ezekiel that address Jerusalem. We have previously addressed the first and last dates found in chapter one, verses one and two, and then in chapter forty, verse one. I have addressed the second date found in chapter eight and verse one, but only in its symbolic representation, and without locating it in connection with the siege and destruction of Jerusalem, and the entire book revolves around that axle. Jerusalem was destroyed at the end of 586/585 BC. And in Ezekiel 33:21 a fugitive arrives with the news of Jerusalem’s fall.
E deftere Ezekiel, ina woodi balɗe jeegom ɗe njowitii e Jerusalem. En njeewtii ko adii e ñaande arande e ñaande sakkitiinde, ɗe tawaa e taƴre arande, aayeeji go'o e ɗiɗi, e caggal ɗuum e taƴre cappanɗe nay, aaya go'o. Mi yeewtii e ñaande ɗiɗaɓere nde tawaa e taƴre jeetati, aaya go'o, kono ko e mbaydi mum to bannge maandeeji tan, tawa mi hollaani ɗo nde woniri e jokkondiral mum e taarugol e bonnugol Jerusalem; ko ɗuum woni firlitorde nde deftere ndee fof wirlitortoo. Jerusalem bonnaama e joofirde hitaande 586/585 hade jibbinde Almasiihu. E Ezekiel 33:21, neɗɗo dogiiɗo ina ara e kabaaru yande Jerusalem.
And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. Now the hand of the Lord was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Ezekiel 33:21, 22.
და მოხდა ჩვენი ტყვეობის მეთორმეტე წელს, მეათე თვეს, თვის მეხუთე დღეს, რომ იერუსალიმიდან გამოქცეული ერთი კაცი მოვიდა ჩემთან და თქვა: ქალაქი დაცემულია. და უფლის ხელი იყო ჩემზე საღამოს, ვიდრე გამოქცეული მოვიდოდა; და გამიხსნა პირი, ვიდრე ის დილით მოვიდოდა ჩემთან; და გაიხსნა ჩემი პირი, და აღარ ვიყავი მუნჯი. ეზეკიელი 33:21, 22.
In the twelfth year the city was smitten, and Ezekiel is then free to speak upon his own volition. The vision of Ezekiel chapter eight was in the sixth year, thus roughly six years before the city was smitten.
Na mwaka wa kumi na miwili mji ulipigwa, na hapo Ezekieli akawa huru kusema kwa hiari yake mwenyewe. Maono ya Ezekieli sura ya nane yalikuwa katika mwaka wa sita; hivyo takriban miaka sita kabla ya mji kupigwa.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Ezekiel 8:1.
En het geschiedde in het zesde jaar, in de zesde maand, op de vijfde dag van de maand, terwijl ik in mijn huis zat en de oudsten van Juda vóór mij zaten, dat daar de hand van de Heere HEERE op mij viel. Ezechiël 8:1.
The next year, which was the seventh year, the elders sought Ezekiel to inquire of the Lord.
Hitaande rewnde heen, nde woni hitaande jeeɗaɓere ndee, mawɓe ɓen njahi to Ezekiel ngam naamnaade Joomiraaɗo.
And it came to pass in the seventh year, in the fifth month, the tenth day of the month, that certain of the elders of Israel came to enquire of the Lord, and sat before me. Ezekiel 20:1.
Tegelijkertijd geschiedde het in het zevende jaar, in de vijfde maand, op de tiende dag van de maand, dat enigen uit de oudsten van Israël kwamen om de HEERE te raadplegen, en zij gingen vóór mij zitten. Ezechiël 20:1.
Then in the ninth year, the year-and-a-half siege began.
Ndeen, e hitaande jeenayaɓere nden, taarugol saare e konu, ngol juuti hitaande wootere e feccere, fuɗɗii.
Again in the ninth year, in the tenth month, in the tenth day of the month, the word of the Lord came unto me, saying, Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day. Ezekiel 24:1, 2.
በዘጠነኛውም ዓመት፥ በአሥረኛው ወር፥ በወሩም በአሥረኛው ቀን፥ የእግዚአብሔር ቃል ወደ እኔ መጣ እንዲህ ሲል፤ የሰው ልጅ ሆይ፥ የዚህን ቀን ስም፥ የዚሁኑ ቀን ስም ጻፍልህ፤ የባቢሎን ንጉሥ በዚሁ ቀን በኢየሩሳሌም ላይ ተነሥቶአል። ሕዝቅኤል 24፥1, 2።
Each of these dates represents specific waymarks of the latter days, for Paul says ancient Israel is an example for those who live at the end of the world.
Ñalngu kala e ɗii ñalɗi ina hollira maandeeji laawol keeriiɗi e ñalɗi cakkitiiɗi, sabu Pool wi’i wonde Israa’iila e jamanu oo adii ko misaal wonande ɓeen ɓe nguurata e gasirde aduna.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. 1 Corinthians 10:11, 12.
Or, toutes ces choses leur sont arrivées pour servir d’exemples, et elles ont été écrites pour notre instruction, à nous sur qui les fins des siècles sont parvenues. Ainsi donc, que celui qui croit être debout prenne garde de tomber. 1 Corinthiens 10:11, 12.
All six of the dates that concern Jerusalem occur between the first date in chapter one verse one and the last date found in chapter forty, verse one. Those two dates mark the fifth year of chapter one, which was 592 BC and the twenty-fifth year of chapter forty, which was 573 BC. At the line upon line level Ezekiel has a line for Egypt, which includes the reference of Tyre, and a line for Jerusalem. The line of Egypt has seven direct waymarks, (when Tyre is included) and Jerusalem has six. With these two lines are the line of Josiah and the seventeenth Jubilee cycle. Yet the line that is portrayed without a direct date is found in chapter four, and the line of chapter four possesses several of the wheels Ezekiel saw when he looked into the Most Holy Place. It is also laden with several symbolic truths.
Les six dates qui concernent Jérusalem se situent toutes entre la première date du chapitre un, verset un, et la dernière date que l’on trouve au chapitre quarante, verset un. Ces deux dates marquent la cinquième année du chapitre un, laquelle était 592 av. J.-C., et la vingt-cinquième année du chapitre quarante, laquelle était 573 av. J.-C. Au niveau du line upon line, Ézéchiel présente une ligne pour l’Égypte, qui comprend la référence à Tyr, et une ligne pour Jérusalem. La ligne de l’Égypte comporte sept waymarks directs (lorsque Tyr est incluse), et Jérusalem en compte six. À ces deux lignes s’ajoutent la ligne de Josias et le dix-septième cycle jubilaire. Pourtant, la ligne qui est présentée sans date directe se trouve au chapitre quatre, et la ligne du chapitre quatre possède plusieurs des roues qu’Ézéchiel vit lorsqu’il regarda dans le Lieu Très Saint. Elle est aussi chargée de plusieurs vérités symboliques.
430
430
The number four hundred and thirty represents the everlasting covenant, and in chapter four Ezekiel is employed by the Lord as a living parable, a parable which includes the number four hundred and thirty.
Le nombre quatre cent trente représente l’alliance éternelle, et au chapitre quatre, Ézéchiel est employé par le Seigneur comme une parabole vivante, une parabole qui inclut le nombre quatre cent trente.
Thou also, son of man, take thee a tile, and lay it before thee, and pourtray upon it the city, even Jerusalem: And lay siege against it, and build a fort against it, and cast a mount against it; set the camp also against it, and set battering rams against it round about. Moreover take thou unto thee an iron pan, and set it for a wall of iron between thee and the city: and set thy face against it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel. Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. And, behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast ended the days of thy siege. Ezekiel 4:1–8.
Toi aussi, fils de l’homme, prends une brique, place-la devant toi, et dessine sur elle la ville, Jérusalem. Mets le siège contre elle, élève contre elle des retranchements, jette contre elle une terrasse; dresse aussi le camp contre elle, et place tout autour des béliers contre elle. Puis prends pour toi une poêle de fer, et mets-la comme un mur de fer entre toi et la ville; tourne ton visage contre elle: elle sera assiégée, et tu l’assiégeras. Ce sera un signe pour la maison d’Israël. Couche-toi aussi sur ton côté gauche, et mets-y l’iniquité de la maison d’Israël; selon le nombre des jours pendant lesquels tu seras couché dessus, tu porteras leur iniquité. Car je t’impose les années de leur iniquité selon le nombre des jours, trois cent quatre-vingt-dix jours: ainsi tu porteras l’iniquité de la maison d’Israël. Et quand tu les auras accomplis, couche-toi de nouveau sur ton côté droit, et tu porteras l’iniquité de la maison de Juda quarante jours: je t’assigne un jour pour une année. Tu tourneras donc ton visage vers le siège de Jérusalem; ton bras sera découvert, et tu prophétiseras contre elle. Et voici, je mettrai sur toi des liens, afin que tu ne te retournes pas d’un côté à l’autre, jusqu’à ce que tu aies achevé les jours de ton siège. Ézéchiel 4:1–8.
The siege of Jerusalem, as illustrated by Ezekiel is a “sign,” just as the siege against Jerusalem brought by Cestius in the year 66. Commenting on Jesus identifying the destruction of Jerusalem, Sister White informs us that the “direct” fulfillment of the destruction of Jerusalem is in the latter days. The sign of the destruction upon the two witnesses represented by Nebuchadnezzar and Cestius identify that the sign of the siege, is the sign of the approaching Sunday law.
Le siège de Jérusalem, tel qu’il est illustré par Ézéchiel, est un « signe », de même que le siège dirigé contre Jérusalem par Cestius en l’an 66. Commentant le fait que Jésus identifiait la destruction de Jérusalem, sœur White nous informe que l’accomplissement « direct » de la destruction de Jérusalem se situe dans les derniers jours. Le signe de la destruction attesté par les deux témoins représentés par Nebucadnetsar et Cestius indique que le signe du siège est le signe de l’approche de la loi du dimanche.
A Day for a Year
Un jour pour une année
Within the passage we are considering, we also see the omega biblical reference to the premier rule of prophetic interpretation of William Miller in the foundational movement of the first and second angels’ messages. The alpha of the day for a year principle was also an omega symbol, for the alpha of the day for a year principle was set forth in the book of Numbers as the tenth and final test, which Israel failed, thereby bringing upon themselves death in the wilderness over the forty years of wilderness wandering.
E nder taƴre nde en ngoni e ƴeewtaade ndee, en njiyata kadi tummbitere omega e Deftere Seniinde faatiinde laawol aranol William Miller e firtugol haalaaji annabaaku, e nder dillere ɓatakuuje malaa'ikaajo arano e malaa'ikaajo ɗiɗaɓo nde woni ɗaɗol. Alfa laawol ñalawma gooto wonande hitaande wootere wonno kadi maande omega, sabu alfa laawol ñalawma gooto wonande hitaande wootere holliraama e deftere Limoore no ƴeewndo sappoɓo e wattindiingo, ngo Israel ronki, tawi ɗuum waɗi ɓe ngaddani hoore maɓɓe maayde e ladde e nder duuɓi cappanɗe nay ɗi ɓe njillii e ladde.
And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness. After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. Numbers 14:33–35.
A vos enfants ils erreront dans le désert pendant quarante ans, et porteront la peine de vos prostitutions, jusqu’à ce que vos cadavres soient consumés dans le désert. Selon le nombre des jours pendant lesquels vous avez exploré le pays, savoir quarante jours, vous porterez vos iniquités quarante ans, à raison d’une année pour chaque jour, et vous connaîtrez la rupture que j’ai faite avec vous. Moi, l’Éternel, j’ai parlé; je traiterai ainsi toute cette méchante assemblée qui s’est réunie contre moi: ils seront consumés dans ce désert, et ils y mourront. Nombres 14:33–35.
The prophetic implications that the day for a year principle is identified in the final rebellion of the ten-step testing process beginning at the Red Sea crossing, and that the same principle is again proclaimed as Jerusalem is to be besieged and destroyed must be understood and applied to the passage we are considering, as must the significance of the “siege” being the “sign.”
Maanaa ɗee geɗe e baŋŋe haalaaji annabaaɓe—wonde laawol ñalnde wootere wonande hitaande wootere ina annditee e murtugol sakkitiingol e laawol ƴeewndagol jogiingol peeje sappo, puɗɗiingol e rewugol Maayo Boɗeeŋgo, e wonde laawol ngool ina tintinee kadi nde Jerusalem foti taareede e bonneede—ina foti faameede e huutoreede e taƴre binndi nde en ngoni e ƴeewtaade, hono maanaa wonde “taarugol” ngol ko “maande” ndee foti faameede e huutoreede non.
The line of history that is brought together when employing the “siege” of Jerusalem as the sign must be recognized, for it becomes an "axle" so to speak, and metaphorically the sign of the siege, has many spokes attached. The sign of the siege is perhaps the most important passage in Ezekiel, and the sign allows the Lion of the tribe of Judah to bring perfection out of what first appeared to Ezekiel to be confusion. The “sign” of the siege, the year for a day principle, and the prophetic lines brought together by the siege, must be considered in the context that four hundred and thirty represents the everlasting covenant.
La ligne de l’histoire qui est rassemblée lorsqu’on emploie le « siège » de Jérusalem comme signe doit être reconnue, car elle devient, pour ainsi dire, un « axe », et, métaphoriquement, le signe du siège a de nombreux rayons qui s’y rattachent. Le signe du siège est peut-être le passage le plus important d’Ézéchiel, et ce signe permet au Lion de la tribu de Juda de faire surgir la perfection de ce qui apparut d’abord à Ézéchiel comme de la confusion. Le « signe » du siège, le principe d’un jour pour une année, et les lignes prophétiques rassemblées par le siège, doivent être considérés dans le contexte où quatre cent trente représente l’alliance éternelle.
The Covenant
Agreed. Please provide the English text you want translated into ff.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.
Et il dit à Abram : Sache avec certitude que ta descendance sera étrangère dans un pays qui ne sera point à elle ; elle y sera asservie, et on l’y opprimera pendant quatre cents ans. Genèse 15:13.
The Lord entered into covenant with Abraham in a three-step process, and the first of those three steps included the prophecy that Abraham’s descendants would be captives in Egypt for four hundred years. In the second step, Abraham was given the rite of circumcision, and the third step was the sacrifice of Isaac on Mount Moriah. Four hundred years was identified in the alpha of three steps the Lord took in raising up and entering into covenant with a chosen people. That chosen covenant people were divorced from God at the stoning of Stephen in the year 34, and thereafter Paul, the chosen apostle to the Gentiles, identified that four hundred years as—four hundred and thirty years.
Joomiraaɗo naati e aadi e Abraham rewde e taƴe tati, tee taƴre adannde e ɗeen taƴe tati waɗunoo e mum annabaaku wonde ɓe iwri e Abraham maa ngonu haɓɓaaɓe e Misira duuɓi teemedde nay. E taƴre ɗiɗaɓere, Abraham hokkaama laawol sunninaade, tee taƴre tataɓere woni waɗugol Isaac sadaka e dow Fello Moriah. Duuɓi teemedde nay ɗin anndinaama e alfa ɗeen taƴe tati ɗe Joomiraaɗo rewnoo ngam umminde yimɓe cuɓaaɓe e naatde e aadi e maɓɓe. Ɓeen yimɓe aadi cuɓaaɓe ceerndaa e Alla e sahaa nde Stephen wariraa kaaƴe e hitaande 34, tee caggal ɗuum Paul, nelaaɗo suɓaaɗo ngam ɓe wonaa Yahuudiyankooɓe, holli wonde ɗin duuɓi teemedde nay ko—duuɓi teemedde nay e cappanɗe tati.
And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. Galatians 3:17.
E ko ɗum mi wi'ata: Alla tabbitiniino alkawal e Almasiihu; sariya ari duuɓi teemedde nay e cappanɗe tati caggal ɗum, kono waawaa momtude alkawal ngal haa fodaare ndee waɗa meere. Galatiyankooɓe 3:17.
The number that represents the covenant is four hundred and thirty, but the two witnesses of Abram and Saul, who both had their names changed to Abraham and Paul respectively, identify two distinct periods that make up the whole number of four hundred and thirty. When God changes a soul’s name, it is a symbol of a covenant relationship between that soul and God. The four hundred and thirty years is therefore a sum that is produced by the addition of two distinct numbers, as with Abraham’s four hundred and Paul’s addition of thirty. Ezekiel lay upon his left side for three hundred and ninety days, and then on his right side for forty days, identifying two numbers whose sum total is four hundred and thirty.
Limre nde hollata alkawal ngal ko teemedde nay e cappanɗe tati, kono seedeeɓe ɗiɗo ɓee, Abram e Saul, ɓe inɗe mum'en fof waylaa haa ngoni Abraham e Paul e deggondiral mum'en, ina kollata jamaanuuji ɗiɗi ceertuɗi ɗi renndugol mum'en waɗata limre timmunde nde teemedde nay e cappanɗe tati. So Alla waylii innde fittaandu, ɗum ko maande jokkondiral alkawal hakkunde fittaandu nduu e Alla. Ko ɗum waɗi duuɓi teemedde nay e cappanɗe tati ɗii ko limre nde heɓetee e ɓeyditondirgol limooje ɗiɗi ceertuɗe, wano teemedde nay ɗe Abraham e cappanɗe tati ɗe Paul ɓeydi heen. Ezekiel waaliima e wetto mum nano ñalɗi teemedde tati e cappanɗe jeenay, caggal ɗum o waaliima e wetto mum ñaamo ñalɗi cappanɗe nay, ɗum holli limooje ɗiɗi ɗe denndingol mum'en waɗata teemedde nay e cappanɗe tati.
In Genesis chapter eleven the covenant of death that was brought about immediately after the flood through the rebellion of Nimrod identifies the distinction between two covenants. The elements of the tower of Babel testify to a satanic save yourself covenant people who were to be judged and scattered. In the same chapter, the genealogy of the Hebrews is introduced by the birth of Eber, marking the beginning of a chosen people to represent the covenant of life, in contrast with Nimrod’s covenant of death.
Dans le chapitre onze de la Genèse, l’alliance de la mort, instaurée immédiatement après le déluge par la rébellion de Nimrod, met en évidence la distinction entre deux alliances. Les éléments de la tour de Babel attestent l’existence d’un peuple relevant d’une alliance satanique du « sauve-toi toi-même », destiné à être jugé et dispersé. Dans le même chapitre, la généalogie des Hébreux est introduite par la naissance d’Éber, marquant le commencement d’un peuple choisi pour représenter l’alliance de la vie, en contraste avec l’alliance de la mort de Nimrod.
And Eber lived four and thirty years, and begat Peleg: And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. And Peleg lived thirty years, and begat Reu. Genesis 11:16–18.
اور عابر چون سیوچهار سال زیست، فالج را آورد؛ و عابر بعد از آنکه فالج را آورد، چهارصد و سی سال زیست، و پسران و دختران آورد. و فالج سی سال زیست، و رعو را آورد. پیدایش 11:16–18.
In chapter ten of Genesis Eber and Peleg are first mentioned.
Au chapitre dix de la Genèse, Éber et Péleg sont mentionnés pour la première fois.
And unto Eber were born two sons: the name of one was Peleg; for in his days was the earth divided; and his brother’s name was Joktan. Genesis 10:25.
Et à Éber naquirent deux fils : le nom de l’un était Péleg ; car, en ses jours, la terre fut divisée ; et le nom de son frère était Joktan. Genèse 10:25.
Peleg means division or splitting, and in the days of Peleg the division of two classes of covenant people is marked by the history of the tower of Babel and Nimrod’s rebellion. Eber lived to be four hundred and sixty-four years, but after Peleg (division) was born he lived four hundred and thirty years. Every fact has its bearing, and four hundred and thirty is the number Paul assigns to the covenant prophecy of Abraham. Although the number four hundred and thirty is identified with Eber’s life after the birth of Peleg, the first thirty-four years of his life is expressed as “four and thirty years,” which is of course thirty-four years, but at the simple expression of those thirty-four years it reads “four” and “thirty” (430). Then came four hundred and thirty, then the first expression of Peleg’s life is “thirty.”
Péleg signifie division ou scission, et aux jours de Péleg, la division de deux classes de peuple de l’alliance est marquée par l’histoire de la tour de Babel et par la rébellion de Nimrod. Éber vécut quatre cent soixante-quatre ans, mais après la naissance de Péleg (division), il vécut quatre cent trente ans. Chaque fait a sa portée, et quatre cent trente est le nombre que Paul assigne à la prophétie de l’alliance faite à Abraham. Bien que le nombre quatre cent trente soit identifié à la vie d’Éber après la naissance de Péleg, les trente-quatre premières années de sa vie sont exprimées par « quatre et trente ans », ce qui est bien entendu trente-quatre ans ; mais dans la simple expression de ces trente-quatre années, on lit « quatre » et « trente » (430). Puis vinrent quatre cent trente, puis la première expression de la vie de Péleg est « trente ».
Eber is the root of the name Hebrew and it is the first mention of the Hebrews, who were to be the chosen people of the covenant. Eber means to cross over, thus typifying the covenant people who cross over from the earth to the new earth as Abraham’s children did when they crossed over the Red Sea to the Promised land. The forty-year wilderness wandering impeded that crossing over, but at the end of the forty years they crossed over the Jordan to the Promised Land, thus typifying the final crossing over of God’s people. Peleg represents the history when the division of mankind into two covenant people first occurred at Nimrod’s tower. The symbol of Nimrod’s covenant of death is confusion, and the symbol of the Hebrew covenant of life is the four hundred and thirty years of Eber’s life before the division represented by Peleg. The name Peleg also marks a symbolic numerical truth, for the four hundred and thirty years of Eber is divided into two numbers, and Peleg represents a distinction of the four hundred with the number thirty.
Eber est à l’origine du nom Hébreu, et c’est la première mention des Hébreux, qui devaient être le peuple élu de l’alliance. Eber signifie passer de l’autre côté, préfigurant ainsi le peuple de l’alliance qui passe de la terre à la nouvelle terre, comme les enfants d’Abraham le firent lorsqu’ils passèrent la mer Rouge pour entrer dans la Terre promise. Les quarante années d’errance dans le désert firent obstacle à ce passage, mais au terme de ces quarante années ils passèrent le Jourdain pour entrer dans la Terre promise, préfigurant ainsi le passage final du peuple de Dieu. Peleg représente l’époque où la division de l’humanité en deux peuples d’alliance se produisit pour la première fois à la tour de Nimrod. Le symbole de l’alliance de mort de Nimrod est la confusion, et le symbole de l’alliance de vie des Hébreux est constitué par les quatre cent trente années de la vie d’Eber avant la division représentée par Peleg. Le nom de Peleg marque aussi une vérité numérique symbolique, car les quatre cent trente années d’Eber se divisent en deux nombres, et Peleg représente une distinction entre le nombre quatre cents et le nombre trente.
Four hundred and thirty possesses two parts. The four hundred years of Abraham’s covenant along with the additional thirty years marked by Paul. The increase of knowledge that produces the final revival of God’s people is represented in Daniel chapter twelve, where the two-part symbol of the everlasting covenant is specifically identified, and it is set forth in verses 9/11.
Quatre cent trente comporte deux parties : les quatre cents ans de l’alliance d’Abraham, ainsi que les trente années supplémentaires relevées par Paul. L’accroissement de la connaissance qui produit le réveil final du peuple de Dieu est représenté dans le chapitre douze de Daniel, où le symbole biparti de l’alliance éternelle est expressément identifié, et il est exposé aux versets 9/11.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:9–11.
Na ka re, Tsamaea, Daniele; hobane mantsoe a koetsoe, ’me a tiisitsoe ka tiiso ho fihlela nakong ea bofelo. Ba bangata ba tla hloekisoa, ba etsoe ba basoeu, ’me ba lekoe; empa ba khopo ba tla etsa bokhopo; ’me ha ho le ea mong oa ba khopo ea tla utloisisa; empa ba bohlale ba tla utloisisa. ’Me ho tloha nakong eo sehlabelo sa ka mehla se tla tlosoa ka eona, ’me manyala a etsang tšenyeho a hlongoa, ho tla ba matsatsi a sekete le makholo a mabeli le mashome a robong. Daniele 12:9–11.
The final unsealing that produces a three-step testing process as represented in verse ten as “purified, and made white, and tried,” is associated with the twelve hundred and ninety years. The pioneer understanding of the verse is that the removal of the resistance of paganism in 508 began a thirty-year process that led to the setting up of the papacy as the fifth kingdom of Bible prophecy in 538, who then reigned as the fifth kingdom of Bible prophecy until the twelve hundred and sixty years concluded in 1798. The thirty years from 508 until 538 is also represented by Paul as a “falling away first,” in 2 Thessalonians.
Ittugol hatumeere cakkitiingol, ngol addata laawol ƴeewtagol jogiiɗol pecce tati, hono no ɗum holliraa e aaya sappo wonde “laɓɓinaama, e daneeɗinaama, e ƴeewtaama,” ina jokkondiri e duuɓi ujunere e teemedde ɗiɗi e cappanɗe jeenay. Faamu uɓɓitɓe laawol e dow aaya woni wonde ittugol haɗugol ummiiɗol e diina rewugol sanamuuji e hitaande 508 fuɗɗini laawol duuɓi cappanɗe tati, ngol addi darnugol laamu paapa no laamu joyaɓuru e annabaaku Deftere Alla e hitaande 538, ngu laamii caggal ɗum no laamu joyaɓuru e annabaaku Deftere Alla haa nde duuɓi ujunere e teemedde ɗiɗi e cappanɗe jeegom timmi e hitaande 1798. Duuɓi cappanɗe tati gila 508 haa 538 ɗin kadi, Paul hollirii ɗi no “yaltugol e gomɗinal adii fof,” e 2 Tesalonikaaɓe.
In 2 Thessalonians the subject is the relationship between pagan Rome and papal Rome, the fourth and fifth kingdoms of prophecy respectively. It is in this chapter of Thessalonians that William Miller discovered that the “daily” in the book of Daniel represented pagan Rome, and Miller further discovered that the “daily” in Daniel was always presented in connection with the abomination or the transgression of desolation. The abomination and transgression of desolation in the book of Daniel represent what John identifies in the book of Revelation as the image of the beast and the mark of the beast, respectively.
Dans 2 Thessaloniciens, le sujet est la relation entre la Rome païenne et la Rome papale, respectivement les quatrième et cinquième royaumes de la prophétie. C’est dans ce chapitre des Thessaloniciens que William Miller découvrit que le « continuel » dans le livre de Daniel représentait la Rome païenne, et Miller découvrit en outre que le « continuel » dans Daniel était toujours présenté en relation avec l’abomination ou la transgression de la désolation. L’abomination et la transgression de la désolation dans le livre de Daniel représentent ce que Jean identifie dans le livre de l’Apocalypse comme l’image de la bête et la marque de la bête, respectivement.
William Miller based most, if not all, of his prophetic applications upon his identification of two desolating powers, represented as the “daily” (pagan Rome), and the second desolating power, which is expressed two ways, as the transgression of desolation (the combination of church and state), in the Revelation—as the image of the beast (the papal prophetic structure), and the abomination of desolation (the worship of the sun) in Revelation—as the mark of the beast. The understanding derived by Miller from Paul’s presentation in 2 Thessalonians was a primary foundational understanding of Miller, who is the symbol of the foundations of Adventism. Paul claims that those who do not love the truth represented in chapter two of 2 Thessalonians are those who receive strong delusion.
William Miller fawii ko ɓuri heewde e kuutorgal mum haalaaji annabaaɓe, so wonaa ɗum fof, e annditugol mum laamuuji bonnooji ɗiɗi, ɗi ngoni “ñaande kala” (Roma ɗo sanamuuji rewetenoo), e laamu bonnoowu ɗiɗaɓu, ngu sifaa e laabi ɗiɗi, hono luuttugol ngol addanta bonnugol (jokkondiral moftal kereceeɓe e laamu), e deftere Feeññinde—hono natal ngamri (yuɓɓo laamu paapa e haalaaji annabaaɓe), e ko sibbinaa ko addanta bonnugol (rewde naange) e Feeññinde—hono maande ngamri. Faamu ngu Miller heɓi e ko Paul holli e 2 Tesalonikaaɓe wonnoo faamu mawngo e diñɗe faamu Miller, kanko woni maande diñɗe Adventism. Paul wi'i wonde ɓe yiɗaa goonga, hono no ɗum holliraa e taƴre ɗiɗaɓere e 2 Tesalonikaaɓe, ko ɓeen keɓata majjere tiiɗnde.
In Daniel’s three verses (Daniel 12:9–11) the symbolic understanding in the latter days cannot include the application of time, for as of October 22, 1844; the application of prophetic time is no longer valid. The 9/11 verses represent two distinct periods of thirty years and twelve hundred and sixty years. The numbers forty and the number twelve hundred and sixty are both symbols of a prophetic wilderness, and are prophetically interchangeable. Therefore, twelve hundred and sixty can be understood as forty, and forty is the tithe of four hundred. The 9/11 verses symbolize the number of the everlasting covenant, as represented by four hundred (Abraham) in connection with thirty (Paul). The ‘wilderness’ represented by ‘twelve hundred and sixty’ aligns with a ‘wilderness of forty’, and forty, is a tithe of four hundred. Thirty is thirty. Four hundred and thirty is produced by the number four hundred added to the number thirty, which in Ezekiel chapter four is represented as three hundred and ninety added to the number forty.
E aayaaji tati ɗi Daniel (Daniel 12:9–11), faamde ɗum e maande e balɗe cakkitiiɗe waawaa waɗde huutoraade waktu e nder mum, sabu gila 22 Oktoobar 1844; huutoraade waktu tinndinoore nattii sellude. Aayaaji 9/11 ɗii ina maandina sahaaiji ɗiɗi ceertuɗi: duuɓi cappanɗe tati e duuɓi ujunere e teemedde ɗiɗi e cappanɗe jeegom. Limooje cappanɗe nay e ujunere e teemedde ɗiɗi e cappanɗe jeegom ɗee fof ina maandina ladde e tinndinoore, kadi ina mbaawi lomtinondirde e tinndinoore. Ngam ɗum, ujunere e teemedde ɗiɗi e cappanɗe jeegom ina waawi faameede no cappanɗe nay, tee cappanɗe nay ko asakal teemedde nay. Aayaaji 9/11 ɗii ina maandina limoore alkawal ngal duumotoo haa poomaa, no ɗum hollirtee e teemedde nay (Abraham) e jokkondiral e cappanɗe tati (Paul). ‘Ladde’ nde ‘ujunere e teemedde ɗiɗi e cappanɗe jeegom’ maandini ndee ina yahda e ‘ladde cappanɗe nay’, tee cappanɗe nay, ko asakal teemedde nay. Cappanɗe tati ko cappanɗe tati. Limoore teemedde nay e cappanɗe tati ina heɓee e ɓeydude limoore teemedde nay e limoore cappanɗe tati, nde, e taƴre nayaɓere deftere Ezekiel, hollirtee e ɓeydude teemedde tati e cappanɗe jeenay e limoore cappanɗe nay.
The 9/11 verses in chapter twelve represent the middle of three prophetic periods in the chapter, and they are a symbol of the everlasting covenant that is unsealed in the latter days. The unsealing of the meaning of four hundred and thirty in the latter days is brought about in chapter four of Ezekiel.
Ang mga talatang 9/11 sa kabanata dose ay kumakatawan sa gitna ng tatlong makahulang yugto sa kabanata, at ang mga ito ay sagisag ng walang hanggang tipan na nabubuksan sa mga huling araw. Ang pagbubukas ng kahulugan ng apat na raan at tatlumpu sa mga huling araw ay isinasakatuparan sa kabanata apat ng Ezekiel.
The Lion of the tribe of Judah is now unsealing the final warning message to those who have by faith entered into the Most Holy Place with Ezekiel, John, Daniel and Isaiah. That truth is opened up in conjunction with the lifting up of those represented not only as the outcasts of Israel, but as the ensign of the one hundred and forty-four thousand. That truth is set within the context of the covenant represented by Abraham’s four hundred years in conjunction with the covenant represented by Paul’s thirty years. That truth is set forth in Daniel twelve’s 9/11 verses, which represent the middle of three symbolic periods, which were correctly understood by the Millerites. The middle 9/11 truth that is being unsealed in Daniel twelve is represented in Ezekiel’s three hundred and ninety days and forty days. Those days are opened up to Ezekiel in the thirtieth year of the seventeenth Jubilee cycle, and Ezekiel, as a priest, represents the priesthood of the one hundred and forty-four thousand who are in the middle test of three tests.
Mbaroodi leñol Judah woni jooni e ittude maande e ɓatakuru jeertinoore sakkitiindu, wonande ɓeen naatɓe e gomɗinal e Nokkuure Ɓurnde Senaade wondude e Ezekiel, John, Daniel e Isaiah. Goonga ngoo ina paŋtinee wondude e ɓamteede ɓeen kolliraaɓe, wonaa tan no riiwaaɓe Israel, kono kadi no laylaytol ɓeen 144 000. Goonga ngoo ina fawaa e fannu aadi mo duuɓi Abraham teemeɗɗe nay kollirta, wondude e aadi mo duuɓi Paul cappanɗe tati kollirta. Goonga ngoo ina holliraa e aayaaji 9/11 ɗi taƴre sappo e ɗiɗi e Daniel, ɗi kollirta sahaa hakkundeejo e sahaaji tati ɗi woni maandeeji, ɗi Millerites ɓen paamnoo no feewi. Goonga 9/11 ngoo wonngo e hakkunde, ngoo maande mum woni e itteede e taƴre sappo e ɗiɗi e Daniel, ina holliraa e balɗe Ezekiel teemeɗɗe tati e cappanɗe jeenay e balɗe cappanɗe nay. Ɗeen balɗe ina paŋtanee Ezekiel e hitaande cappanɗe tataɓere e daawal Yubile sappo e jeeɗiɗaɓal, tee Ezekiel, e wonde mum yottinoowo sadaka, ina hollira darnde yottinooɓe sadaka nde ɓeen 144 000 njogii, ɓeen wonɓe e ƴeewndo hakkundeejo e ƴeewndooji tati.
Ezekiel is marked within the temple test on the “fifth day” of the “fourth month,” which in Millerite history marked the very middle (“midway”) of the seven months that began at the first disappointment on April 19, 1844, and ended on October 22 of the same year.
Ezekiel maantinaama nder ƴeewndo suudu Alla e “ñalnde jowaɓere” nder “lewru nayaɓuru,” ɗum maantini, e taariindi Millerit'en, hakkunde tigi (“e hakkunde”) lewɗe jeeɗiɗi ɗe puɗɗii e mettaare ɓernde aranere e 19 Awiril 1844, tee timmi e 22 Oktoobar e hitaande ndeen.
“In the summer of 1844, midway between the time when it had been first thought that the 2300 days would end, and the autumn of the same year, to which it was afterward found that they extended, the message was proclaimed in the very words of Scripture: ‘Behold, the Bridegroom cometh!’” The Great Controversy, 398.
“À l’été 1844, à mi-chemin entre le moment où l’on avait d’abord pensé que les 2300 jours prendraient fin, et l’automne de la même année, jusqu’auquel on découvrit ensuite qu’ils s’étendaient, le message fut proclamé dans les termes mêmes de l’Écriture : ‘Voici, l’Époux vient !’” The Great Controversy, 398.
July 21, 1844 was midway in the seven sacred months, and on that date Samuel Snow was at the Boston Tabernacle presenting his message of the Midnight Cry. There, for the first time in a public presentation he “proclaimed in the very words of Scripture: ‘Behold, the Bridegroom cometh!’” We are now symbolically standing with Ezekiel in the Boston Tabernacle, shortly before the lifting up of the messengers of the midnight cry go forth like a tidal wave. The prophetic process of lifting up the ensign is represented in the prophetic line of Islam in Revelation chapter nine. Ezekiel chapter four provides the second witness and the conclusion of that prophecy of three hundred and ninety-one years and fifteen days, and he does so in chapter four.
Le 21 juillet 1844 se situait au milieu des sept mois sacrés, et, à cette date, Samuel Snow se trouvait au Tabernacle de Boston, où il présentait son message du Cri de Minuit. Là, pour la première fois dans une présentation publique, il « proclama dans les paroles mêmes de l’Écriture : “Voici, l’Époux vient !” » Nous nous tenons maintenant, symboliquement, avec Ézéchiel dans le Tabernacle de Boston, peu avant que l’élévation des messagers du cri de minuit ne se déploie comme un raz-de-marée. Le processus prophétique de l’élévation de l’étendard est représenté dans la ligne prophétique de l’islam, au chapitre neuf de l’Apocalypse. Le chapitre quatre d’Ézéchiel fournit le second témoin ainsi que la conclusion de cette prophétie de trois cent quatre-vingt-onze ans et quinze jours, et il le fait au chapitre quatre.
We will continue these things in the next article.
Nous poursuivrons ces choses dans le prochain article.