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.
Akwai nuni goma sha uku ga kwanaki a cikin littafin Ezekiyel; shida sun shafi Urushalima, shida sun shafi Masar, ɗaya kuma Taya. Dukkan waɗannan nuni an sa su ne a cikin mahallin tawaye, wanda lamba “goma sha uku” take wakilta. A shekara bayan matar Ezekiyel ta mutu sakamakon bugun jini, abin da ya nuna farkon kewaye na uku, aka umarci Ezekiyel ya yi magana gāba da Masar, yana bayyana cewa za ta zama kufai har shekara arba’in.
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.
I ja ću zemlju egipatsku učiniti pustinjom usred zemalja opustošenih, i gradovi njezini među gradovima razorenim bit će pusti četrdeset godina; i rasijat ću Egipćane među narodima i razasuti ih po zemljama. Ali ovako veli Gospod Jahve: Na svršetku četrdeset godina sabrat ću Egipćane između naroda kamo bijahu raspršeni; i vratit ću sužanjstvo Egipta i dati da se vrate u zemlju Patros, u zemlju svojega prebivanja; i ondje će biti neznatno kraljevstvo. Ezekiel 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.
An fara ƙawanyar a shekara ta 587 kafin haihuwar Almasihu, sa’ad da aka umarci Ezekiyel ya yi magana. A aya ta ‘goma sha bakwai’, an bayyana a shekara ta 571 kafin haihuwar Almasihu cewa za a ba Babila ƙasar Masar a matsayin ladan ayyukan da ta yi. Masana ƙididdigar lokutan tarihin Littafi Mai Tsarki suna ganin cewa daga shekara ta 567 kafin haihuwar Almasihu zuwa shekara ta 527 kafin haihuwar Almasihu ne zangon shekaru arba’in da aka nuna a ayoyin; kuma daga saƙon farko na hukunci da aka yi shela a shekara ta 587 kafin haihuwar Almasihu har zuwa sanarwar da ke aya ta goma sha bakwai a shekara ta 571 kafin haihuwar Almasihu cewa Ubangiji ya ba da Masar a hannun Nebukadnezzar, muna samun tsawon ‘shekaru goma sha bakwai’.
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.
Nebukadnezarova vojska vodila je dug i težak pohod protiv Tira (opsada je trajala oko 13 godina, otprilike 586–573. pr. Kr.). Vojnici su radili krajnje naporno (svaka je glava oćelavila i svako je rame ogoljelo od nošenja tereta), no nisu primili nikakvu značajnu plaću ni plijen od samoga Tira. Zbog toga besplodnog truda Bog je odredio dati Egipat Nebukadnezaru kao naknadu („plaću”) za posao što ga je njegova vojska obavila protiv Tira.
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.
A u toj istoj kući ostanite, jedući i pijući ono što vam daju; jer je radnik dostojan svoje plaće. Ne prelazite iz kuće u kuću. Luka 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.
Saboda haka, Nebukadnezzar ya fara da cin Taya, kuma bayan kawanyar shekara goma sha uku, aka ba shi Masar. Kafin ya ci Taya, ya ci Urushalima a shekara ta 586 kafin haihuwar Almasihu; sa’an nan ya yi wa Taya kawanya ta shekara goma sha uku, daga bisani kuma Masar. An ci Urushalima a shekara ta 586 kafin haihuwar Almasihu, kuma kawanyar Taya ta fara a shekara ta 586 kafin haihuwar Almasihu, ta kuma ci gaba har zuwa shekara ta 573 kafin haihuwar Almasihu. Ana danganta lamba goma sha uku da Tarayyar Amurka.
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.
ʻI Sisa White ʻoku ne fakahā mai kiate kitautolu ko Selusalema ʻi he tohi ʻa ʻIsikeli ʻoku fakafofongaʻi ʻa e siasi ʻAtenitisi ʻo e ʻAho Fitu ʻo Laotisea, pea ko Nepukanesa, ko e tuʻi ʻo e tokelau, ʻoku ne fakafofongaʻi ʻa e mālohi faka-pāpá ʻi he ngaahi ʻaho kimui. ʻI he talanoa fakahisitōlia ʻo e vahe ua hongofulu mā hiva, ko e kau kaihaʻa ʻo ho kakai ʻi he ngaahi ʻaho kimui, ʻoku nau fakafofongaʻi ʻa e Loma faka-pāpá, ʻoku ne ikunaʻi ʻa e ngaahi meʻa ʻe tolu ʻi he vahe ko ia. ʻUluaki, ʻoku ne maʻu ʻa Selusalema, pea toki hoko ai ʻa Taia pea ko ʻIsipite ʻi he fakaʻosi.
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.
Hukunci yana farawa daga gidan Allah, kuma ƙahon Furotestantanci a Amurka ne ake fara cin galaba a kansa kafin dokar Lahadi. Ƙahon Furotestantanci mai ridda a Amurka ya haɗa da ikilisiyar Adventist ta Rana ta Bakwai ta Lawudikiya, wadda ke wakiltar mutanen alkawari na “dā” waɗanda ake wucewa a bar su, kamar yadda aka wuce aka bar Isra’ila ta dā a shekara ta 34, da kuma Furotestantoci a 1844. An wakilci yadda, a shekarun 34 da 1844, aka wuce aka bar waɗannan da a dā su ne mutanen Allah na alkawari, a cikin tarihin annabci na annabcin shekaru dubu biyu da ɗari uku na Daniyel 8:14. Hukunci yana farawa da gidan Allah, kuma ana hukunta ƙahon Furotestantanci kafin ƙahon jamhuriyanci.
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.
Gama lokacinda ka fiki dikunza dia kusambisa kumbanda ku nzo ya Nzambi; kansi kana diabandi ntete ku beto, nsuka wina wela vanda nki sambu na bantu yina ke tumamaka ve na Nsangu ya Mbote ya Nzambi? 1 Piere 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.
Ambatonona voalohany ny fitsarana an’i Egypta dia hita ao amin’ny andininy voalohany amin’ny toko fahasivy amby roapolo, ary ny daty farany voatonona mifandray amin’i Egypta ao amin’i Ezekiela dia ao amin’ny andininy “fito ambin’ny folo” amin’io toko io ihany. Io toko io dia manondro fa i Roma maoderina dia mandresy aloha ny tandroky ny Protestanta ary avy eo i Tyro, izay maneho ny tandroky ny Repoblikanisma izay resena amin’ilay lalàn’ny Alahady ho avy tsy ho ela. Rehefa resin’i Nebokadnezara i Tyro (Etazonia) amin’ny fotoanan’ny lalàn’ny Alahady, dia atolotra eo an-tànany koa i Egypta. Amin’izany fotoana izany dia sitrana ny ratra mahafaty nahazo ny fahefana papaly. Tsy vitan’ny hoe sitrana amin’izay ny ratra mahafaty nahazo ny fahefana papaly, fa ampahafantarin’i Ezekiela antsika koa fa mitranga mandritra ny vanim-potoanan’ny ranonorana farany izany.
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.
Ngayo loo mini ndiyakuhluma uphondo lwendlu kaSirayeli, ndininike ukuvuleka komlomo phakathi kwabo; bazi ukuba ndinguYehova. Hezekile 29:21.
Jacob and Israel
Yakobo na Isiraheli
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.
Aịzaya na-egosi na Izrel ga-apụta ome, gbaa okooko, ma jupụta ụwa niile na mkpụrụ. Ọ bụ mmiri ozuzo na-eweta nzọụkwụ atọ ahụ nke ịpụta ome, ịgba okooko, na ịmị mkpụrụ; ma dịka Aịzaya siri kwuo, mmiri ozuzo ikpeazụ na-abịa mgbe a kwụsịrị “ifufe ike.” Ọ na-egosikwa n’ihu na n’oge ahụ nke ịpụta ome, ịgba okooko, na ịmị mkpụrụ, a ga-asachapụ mmehie Jekọb; ma okwu Hibru a sụgharịrị dị ka “asachapụ” pụtara ime mkpuchi mmehie.
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.
Nan mezi, lè li pouse deyò, w ap plede ak li; li kenbe van di li a nan jou van lès la. Se poutèt sa, se konsa yo pral pirifye inikite Jakòb la; e se tout fwi a pou wete peche li a: lè li fè tout wòch lotèl la tankou wòch lakrè yo kraze an miyèt moso, touf sakre yo ak zidòl yo p ap rete kanpe. Ezayi 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.
Sa’ad da aka riƙe iskoki huɗu (iskarsa mai tsanani) na rikici, ana fara sanya wa dubu ɗari da arba’in da huɗu hatimi, kuma a ƙarshe ana raba masu hikima da miyagu na ɗariƙar Adventist da juna, kuma ana cika duk wannan a “ranar iskar gabas.” Lokacin sanya hatimi ya fara da yayyafawa a 9/11, kuma yana ƙarewa da cikakkiyar zubowa a lokacin dokar Lahadi, sa’ad da duniya take cika da ’ya’ya. Lokacin sanya hatimi lokaci ne na tsarkakewa da tacewa waɗanda suke gudana mataki-mataki bisa ga Malakai sura ta uku. Amma a cikin zangon shekaru goma sha bakwai wanda ranakun farawa da ƙarewa na Ezekiyel sura ta ashirin da tara suke wakilta, ana cin galaba a kan masarauta ta shida ta annabcin Littafi Mai Tsarki, wadda Urushalima, alamar ƙahon Furotestanci—ikilisiya—da Taya, alamar ƙahon Jamhuriyanci—gwamnati—suke wakilta. Nan da nan bayan ƙarshen kawanyar Taya ta shekaru goma sha uku, ana cin galaba a kan masarauta ta bakwai ta sarakuna goma wadda Masar take wakilta. Waɗannan cin galaba guda uku a kan Urushalima, Taya da Masar suna faruwa sa’ad da “ƙahon gidan Isra’ila” ya yi toho kuma aka ba shi damar buɗe baki.
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.
Bebantakar firist Ezekiyel da ta firist Zakariya duka suna ƙarewa a lokacin dokar Lahadi, sa’ad da Tarayyar Amurka da jakar Bal’amu dukansu suke magana. Ubangiji yana ba wa gidan Isra’ila “buɗewar baki” a lokacin dokar Lahadi. A lokacin, an riga an kankare zunuban Yakubu, kuma ana sauya sunansa zuwa gidan Isra’ila. Ana wakiltar saƙon da suke shelantawa ta wurin shaida ta uku ta bebantakar annabci, wadda Daniyel yake wakilta, wanda kuma a lokacin ake ba shi saƙon Daniyel sura ta goma sha ɗaya, wanda shi ne kuma wahayin Habakkuk da a lokacin ‘yake magana kuma ba ya yin ƙarya.’ Ezekiyel, Zakariya da Daniyel suna daidaituwa da shelanta kira mai ƙarfi na mala’ika na uku, haka ma Irmiya a sura ta goma sha biyar, inda aka yi masa alkawarin cewa zai zama bakin Allah idan ya farfaɗo daga rashin cikar bege na farko.
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.
Kai me kãar ũn nene, kai me pua ãw awõn kura, meŋ bi ka mende me kãar? I na bo mũn nene ta ha ku, mũn ni ndiy nĩn yi bo me? Saboda haka Ubangiji yana cewa, In ka komo, to, zan komo da kai, kuma za ka tsaya a gabana; in kuma ka raba mai daraja daga marar amfani, za ka zama kamar bakina; su komo zuwa gare ka, amma kai kada ka koma zuwa gare su. Irmiya 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.
Yesu anaonyesha mwisho kwa mwanzo, na katika 9/11 kunyunyiziwa kulileta machipukizi, na mmea wa Yakobo ukaanza kukua; na hatimaye, wakati uovu wa Yakobo utakapotakaswa, nyumba ya Israeli itasema. Kuchipua huko katika 9/11 kulikotimizwa kwa mvua ni mfano wa kuchipua huko mwishoni mwa wakati wa kutiwa muhuri, wakati “pembe” ya nyumba ya Israeli inachipua, papo hapo ambapo pembe za Uprotestanti wa uasi-imani na Urepublikanizimu zinashindwa na Nebukadneza.
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.
A wannan mataki ne ake bambanta ƙahon ƙarya na Furotestanci da ƙahon gaskiya na Furotestanci, wanda sandan Haruna da ya yi toho yake wakilta, sabanin sauran sandunan ƙabilun Isra’ila. Kwanakin wata guda biyu da ke cikin babi na ashirin da tara na littafin Ezekiyel suna nuna tarihin ɗaga tutar mutane dubu ɗari da arba’in da huɗu a lokacin dokar Lahadi da ke gab da zuwa.
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.
Tsarin yin toho, yin fure da cika duniya da ’ya’ya ya fara ne lokacin da aka yayyafa ruwan sama na ƙarshe a ranar 9/11, kamar yadda lokacin Fentikos ya fara da Kristi yana hura wa almajiransa ’yan ɗigo kaɗan, abin da ya kai ga Fentikos, lokacin da aka yi cikakkiyar zubowa. Yin toho na ranar 9/11 a farkon tsarkakewar Yakubu (mai ƙwace gurbin wani), wato lokacin sanya hatimi, ya kasance alamar yin tohon gidan Isra’ila (mai cin nasara) a lokacin dokar Lahadi. Yin toho a ƙarshe yana nuna bambanci tsakanin waɗanda a dā su ne mutanen alkawari da dubu ɗari da dubu arba’in da huɗu, kamar yadda zubowar wuta a kan Dutsen Karmel ta nuna bambanci tsakanin annabi Iliya da annabawan Ba’al. Wannan bambanci yana bayyana ne ta wurin rukunin mutanen da, bisa ga annabci, suke shan kunya saboda saƙon bogi na salama da aminci, ɗayan rukunin kuwa, bisa ga annabci, suna farin ciki, kuma ba za su taɓa shan kunya ba.
The Six Dates of Egypt
Mitta Jaha Ha Lixaaha ya Masar
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 ya ambaci ƙarin ranaku huɗu da ke da alaƙa da Masar, kuma biyu daga cikin waɗannan ranaku sun faɗo ne a shekara ta goma sha ɗaya, sauran biyun kuma a shekara ta goma sha biyu ta zaman bauta.
The Siege of the Eleventh Year
Kuzingirwa k’Umwaka wa Cumi na Umwe
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.
Sai ya zama, a shekara ta goma sha ɗaya, a wata na fari, a rana ta bakwai ga watan, maganar Ubangiji ta zo gare ni, tana cewa, Ɗan mutum, na kakkarya hannun Fir’auna, sarkin Masar; ga shi kuwa, ba za a ɗaure shi domin ya warke ba, ba za a sa masa bandeji domin a ɗaure shi ba, domin a ƙarfafa shi ya riƙe takobi. Ezekiyel 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.
I desilo se jedanaeste godine, trećega mjeseca, prvoga dana u mjesecu, da mi dođe riječ Gospodnja govoreći: Sine čovječji, reci faraonu, kralju egipatskom, i mnoštvu njegovu: Kome si sličan u svojoj veličini? Ezekiel 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.
A shekara ta goma sha ɗaya ta zaman talala, a babi na talatin, an karya hannayen Masar da na Fir’auna, an kuma ƙarfafa hannayen Babila. A shekara ta goma sha ɗaya, a babi na talatin da ɗaya, an bayyana faɗuwar Masar da tasirinta a duniya.
The Twelfth Year & Jerusalem’s Fall
Shekara ta Goma Sha Biyu da Fāɗuwar Urushalima
The two dates in the twelfth year are located in Ezekiel thirty-two.
Amatariki yombi ari mu mwaka wa cumi na kabiri aboneka muri Ezekiyeli mirongo itatu na kabiri.
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.
Sa'an nan, a shekara ta goma sha biyu, a wata na goma sha biyu, a ranar fari ga watan, maganar Ubangiji ta zo mini, tana cewa, Ɗan mutum, ka ɗauki makoki saboda Fir’auna, sarkin Masar, ka ce masa, Kai kamar ɗan zaki ne a cikin al’ummai, amma kai kamar dodon ruwa ne a cikin tekuna; ka ɓullo da kogunanka, ka tada ruwaye da ƙafafunka, ka kuma ɓata kogunansu. Ga abin da Ubangiji Allah yana cewa: Saboda haka zan shimfiɗa taruna a kanka tare da taron jama’a masu yawa; su kuwa za su fitar da kai cikin taruna. Ezekiyel 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.
Afei nso ɛbaa sɛ afe a ɛto so dumienu no mu, bosome no da a ɛto so dumienum no, AWURADE asɛm baa me nkyɛn sɛ, Onipa ba, twa adwo ma Misraim dɔm no, na tow wɔn fam, ɔno ankasa ne aman a wɔagye din no mma, kɔ asase ase fam, ka wɔn a wɔsiane kɔ amena no ho. Hesekiel 32:17, 18.
Pharaoh and His Multitude
Fir'auna da Taronsa Mai Yawa
In chapter thirty-one’s pronouncement upon Egypt, the final verses state:
A harmincegyedik fejezet Egyiptomra mondott kijelentésében a záró versek ezt mondják:
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.
Na sa ƙasashe suka girgiza saboda ƙarar faduwarsa, sa’ad da na jefa shi cikin lahira tare da waɗanda suke saukowa cikin rami; kuma dukan itatuwan Adnin, zaɓaɓɓu mafi kyau na Lebanon, dukan waɗanda suke shan ruwa, za su sami ta’aziyya a cikin zurfafan sassan ƙasa. Su ma suka sauka cikin lahira tare da shi, zuwa wurin waɗanda aka kashe da takobi; haka kuma waɗanda suka kasance hannunsa, waɗanda suka zauna a ƙarƙashin inuwarsa a tsakiyar al’ummai. To, wa kake kama da shi haka cikin ɗaukaka da girma a cikin itatuwan Adnin? Duk da haka za a saukar da kai tare da itatuwan Adnin zuwa zurfafan sassan ƙasa: za ka kwanta a tsakiyar marasa kaciya tare da waɗanda aka kashe da takobi. Wannan shi ne Fir’auna da dukan taronsa, in ji Ubangiji Allah. Ezekiyel 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.
A cikin shelar hukunci a kan Masar da ke sura ta talatin da biyu, ayoyin ƙarshe sun maimaita kuma sun faɗaɗa abin da ke sura ta talatin da ɗaya, suna kuma ɗauke da wani furucin ƙarshe mai kama da na waccan surar.
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.
Gama na sa firgitata a cikin ƙasar masu rai; kuma za a kwantar da shi a tsakiyar marasa kaciya tare da waɗanda aka kashe da takobi, shi kuwa Fir’auna ne da dukan taronsa, in ji Ubangiji Allah. Ezekiyel 32:32.
The Seventeen years of Chapter Twenty-nine
Makon Shekaru Goma Sha Bakwai na Babi na Ashirin da Tara
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.
Amatariki ari mu gihe cy’imyaka cumi n’irindwi kivugwa mu gice cya makumyabiri n’icyenda agaragaza Nebukadinezari anesha Misiri, n’igihe cy’imyaka mirongo ine cy’ubutayu bwa Misiri. Umubare mirongo ine ugereranya ubutayu, bukaba ikigereranyo cy’imyaka igihumbi isi izaba ari umusaka.
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.
Ngabona umhlaba, bheka, wawuyisiphithiphithi futhi ungenalutho; namazulu, futhi ayengenakho ukukhanya. Ngabona izintaba, bheka, zazamazama, nawo wonke amagquma anyakaza kalula. Ngabona, bheka, kwakungekho muntu, nazo zonke izinyoni zamazulu zazibalekile. Ngabona, bheka, indawo ethelayo yayiyihlane, nayo yonke imizi yakhona yayidiliziwe phambi kukaJehova, nangentukuthelo yakhe evuthayo. Ngokuba uJehova usho kanje: Izwe lonke liyakuba yincithakalo; nokho angiyikuliqeda nya. Jeremiya 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.
A ƙarshen shekaru arba’in na zaman Masar kufai da aka ambata a Ezekiyel sura ta ashirin da tara, an bayyana tashin miyagu daga matattu a karo na ƙarshe da kuma hallakarsu ta ƙarshe.
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.
Veszedelem, verem és tőr száll rád, ó földnek lakója. És lészen, hogy aki elfut a rettegés zajától, a verembe esik; és aki kijön a verem közepéből, azt megfogja a tőr; mert megnyílnak a magasság ablakai, és megrendülnek a föld fundamentumai. Teljesen összetöretik a föld, egészen széthull a föld, felettébb megrendül a föld. Inogva tántorog a föld, mint a részeg, és ide-oda hányatik, mint a hajlék; és súlyosan nehezedik rá annak vétke; elesik, és többé fel nem kél. És lészen ama napon, hogy megbünteti az Úr a magasság seregeit a magasságban, és a föld királyait a földön. És egybegyűjtetnek, miként a foglyokat a verembe gyűjtik, és bezáratnak a tömlöcbe, és sok nap múltán meglátogattatnak. Ézsaiás 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.
Saƙon Ezekiyel da aka haɗa ta hanyar ranaku shida masu alaƙa da Masar yana bayyana halakar ƙarshe ta ikon dodon duniya, wadda za ta fara a lokacin dokar Lahadi da ke gab da zuwa, ta kuma ci gaba har zuwa halakar ƙarshe ta mugayen Masarawa a ƙarshen zamanin shekaru dubu.
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.
A cikin shaidar annabci, dabbar da annabin ƙarya sun kai ga ƙarshensu a cikin tafkin wuta, wanda yake wakiltar Zuwan Almasihu na Biyu; amma hallakar ikon macijin a tafkin wuta tana a ƙarshen shekaru dubu.
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.
I fura ta kama dabbar, tare da shi kuma annabin ƙarya wanda ya aikata mu’ujizai a gabansa, waɗanda ta wurinsu ya ruɗi waɗanda suka karɓi alamar dabbar da waɗanda suka yi sujada ga siffarta. Su biyun kuwa aka jefa da rai a cikin tafkin wuta mai ci da kibiritu. Sauran kuma aka kashe su da takobin wanda yake zaune a kan dokin, takobin nan kuwa daga bakinsa yake fitowa; dukan tsuntsayen sama kuma suka ƙoshi da namansu. Ru’ya ta Yohanna 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.
Ma thú và tiên tri giả kết thúc về phương diện tiên tri vào lần tái lâm thứ hai của Đấng Christ, nhưng con rồng gặp số phận của nó một nghìn năm sau, vào lần tái lâm thứ ba của Đấng 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.
Ndikaona malaika akishuka kutoka mbinguni, naye alikuwa na ufunguo wa shimo lisilo na mwisho, na mnyororo mkubwa mkononi mwake. Akamkamata yule joka, yule nyoka wa zamani, aliye Ibilisi na Shetani, akamfunga miaka elfu moja, akamtupa katika shimo lisilo na mwisho, akamfungia, akaweka muhuri juu yake, ili asiwadanganye mataifa tena, hata ile miaka elfu moja itakapotimia; na baada ya hayo hana budi kufunguliwa kwa kitambo kidogo. Ufunuo 20:1–3.
The Eleventh and Twelfth Years
ឆ្នាំទីដប់មួយ និងឆ្នាំទីដប់ពីរ
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.
Lokacin shekaru ‘goma sha bakwai’ da kwanan wata guda biyu da aka bayar a sura ta ashirin da tara ta Ezekiyel suka nuna ya fara ne a shekara ta goma ta zaman bauta, ya kuma ƙare a shekara ta ashirin da bakwai. An bayar da saƙonnin surori na talatin da talatin da ɗaya a shekara ta goma sha ɗaya, kuma an bayar da kwanan wata guda biyu da aka ambata a sura ta talatin da biyu a shekara ta goma sha biyu ta zaman bauta. Saƙonni guda biyu game da Masar na shekara ta goma sha ɗaya da aka gabatar a surori na talatin da talatin da ɗaya sun biyo bayan lokacin shekaru goma sha bakwai da ya fara a shekara ta goma, kimanin lokacin da aka fara yi wa Urushalima ƙawanya. Saƙonnin biyu na shekara ta goma sha ɗaya tare suna wakiltar saƙon da ke zuwa jim kaɗan kafin dokar Lahadi. Sauran saƙonni guda biyu game da Masar na shekara ta goma sha biyu sun zo ne a lokacin da aka hallaka Urushalima ko kuma jim kaɗan bayan haka, a shekara ta 586 kafin haihuwar Almasihu.
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.
Ana shelar saƙon zuwan Almasihu a matsayin wani ɓangare na saƙon Kiran Tsakar Dare, wanda yake sauyawa zuwa saƙon kira mai ƙarfi a lokacin dokar Lahadi. Ana shelar saƙonni biyu na Masar kafin dokar Lahadi, kuma ana shelar saƙonni biyu na Masar a lokacin dokar Lahadi ko kuma jim kaɗan bayanta. Ninka saƙonnin da ake bayarwa a shekara ɗaya, a lokacin kawanyar da take kaiwa ga halakar Urushalima, da kuma sauran saƙonnin biyu a lokacin dokar Lahadi, yana zama alamar saƙon mala’ika na biyu, wanda a cikinsa ake samun ninkawa a koyaushe.
A second message is always followed by the third message.
Sakon saƙo koyaushe saƙo na uku ne ke biyo baya.
“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.
“Bằng bút mực và tiếng nói, chúng ta phải cất lên lời công bố, trình bày trật tự của các sứ điệp ấy, và sự ứng nghiệm của những lời tiên tri đưa chúng ta đến sứ điệp của thiên sứ thứ ba. Không thể có sứ điệp thứ ba nếu không có sứ điệp thứ nhất và thứ hai. Chúng ta phải truyền đạt những sứ điệp này cho thế gian qua các ấn phẩm, qua các bài diễn thuyết, trình bày trong tuyến lịch sử tiên tri những điều đã xảy ra và những điều sẽ xảy đến.” Selected Messages, quyển 2, 104, 105.
At the third message the door of probation is closed. Probation closes for the United States at the Sunday law and probation closes for the world when Michael stands up. Both closed doors represent a third message that is always preceded by the second message that is always a twofold message.
A lokacin saƙo na uku ne ake rufe ƙofar lokacin alheri. Lokacin alheri ga ƙasar Amurka yana ƙarewa a lokacin dokar Lahadi, kuma lokacin alheri ga duniya yana ƙarewa sa’ad da Mika’ilu ya tashi tsaye. Dukan ƙofofin biyu da aka rufe suna wakiltar saƙo na uku, wanda saƙo na biyu yake riga shi a koyaushe, kuma wannan saƙo na biyu saƙo ne mai ɓangarori biyu a koyaushe.
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.
Ana kammala bai wa mala’ika na biyu iko ne sa’ad da saƙon Kiran Tsakar Dare ya haɗu da shi. Saƙonni biyun da aka furta a kan ’yan Adam, kamar yadda furuce-furucen Ezekiyel a kan Masar a surori na talatin da na talatin da ɗaya suke wakiltarsu, suna nuna lokacin da saƙon Kiran Tsakar Dare ya haɗu da mala’ika na biyu, saƙonni biyun da ke sura ta talatin da biyu kuma suna nuna bai wa mala’ika na uku iko a cikin kira mai ƙarfi.
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.
Ƙafafun Ezekiyel na sarƙaƙƙiyar cuɗanyar al’amuran ’yan Adam suna nuna gargaɗin ƙarshe ga ’yan Adam, wato gargaɗin mala’ika na uku, kuma mala’ika na uku ya ƙunshi gargaɗin mala’iku na farko da na biyu. Ihun Tsakar Dare kafin dokar Lahadi da kuma ihu mai ƙarfi bayan dokar Lahadi suna samun wakilci ne a ranaku huɗu na Ezekiyel waɗanda suka faɗa cikin shekaru ‘goma sha bakwai’ da ke tsakanin ranakun alfa da omega na sura ta ashirin da tara, waɗanda suka yi daidai da ɓoyayyen tarihin Daniyel sura ta goma sha ɗaya aya ta arba’in, kamar yadda aka wakilta a ayoyi na goma sha ɗaya zuwa na goma sha shida na wannan surar.
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.
Ha sura ya kumi ya Danieli, Danieli, kama ilivyokuwa kwa Ezekieli, anafanywa kuwa bubu. Ububu wa Danieli unaletwa katikati ya miguso mitatu; mguso wa kwanza na wa tatu ulitoka kwa malaika Gabrieli, na mguso wa katikati ulikuwa mguso wa Kristo. Danieli, kama Petro kati ya Kaisaria-Filipi na msalaba, yuko katikati. Katikati Petro alimwona Kristo aliyetukuzwa, kama alivyomwona Danieli katika sura ya kumi. Katikati ya malaika watatu ndipo ulipo ujumbe wa pili, ambao ni muungano wa jumbe mbili.
5th Day of the 4th Month & 1844
Rana ta 5 ga Wata na 4 & 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.
A babi na ɗaya na Ezekiyel, ayoyi na ɗaya da na biyu, Ezekiyel yana a rana ta biyar ta wata na huɗu, wadda ta yi daidai da tsakiyar yunƙurin watan bakwai a shekara ta 1844. Ezekiyel yana a daidai tsakiyar tazarar da ke tsakanin 19 ga Afrilu da 22 ga Oktoba, 1844, kamar yadda Samuel Snow, manzon Kukan Tsakar Dare a shekara ta 1844, ya kasance lokacin da ya gabatar da bayyananniyar fahimtarsa ta farko game da saƙon a Boston, kwanaki 93 bayan 19 ga Afrilu da kwanaki 93 kafin ƙofar ta rufe a ranar 22 ga Oktoba, 1844. Samuel Snow ya kasance a Boston a ranar 21 ga Yuli, 1844, a tsakiyar yunƙurin watan bakwai, alhali bai san cewa a annabce yana tsaye tare da Bitrus a Dutsen Sauya Kamanni, da Ezekiyel a shekara ta talatin ta zagayen Jubili na goma sha bakwai, da kuma taɓawa ta biyu da aka yi wa Daniyel a lokacin wahayin madubi na babi na goma ba.
Tyre
Haare
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.
Kafin mu koma ga ƙididdige lokutan ambaton Urushalima guda shida na Ezekiyel, ya kamata mu fara tantance kwanan wata ɗaya da aka yi shelar sa a kan Tayir.
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.
Và xảy ra vào năm thứ mười một, ngày mồng một tháng, rằng lời của Đức Giê-hô-va phán cùng ta, rằng: Hỡi con người, vì Ty-rơ đã nói nghịch cùng Giê-ru-sa-lem rằng: A ha, nó đã bị đập vỡ, là nơi các cổng của các dân; nó đã quay về phía ta; ta sẽ được đầy dẫy, bây giờ nó đã bị hoang phế; vậy nên Chúa Giê-hô-va phán như vầy: Nầy, Ta chống lại ngươi, hỡi Ty-rơ, và sẽ khiến nhiều nước kéo lên nghịch cùng ngươi, như biển dâng các làn sóng mình lên vậy. Chúng sẽ phá hủy các tường thành của Ty-rơ và đánh đổ các tháp nó; Ta cũng sẽ cạo sạch bụi đất khỏi nó, và làm cho nó giống như đỉnh một tảng đá. Nó sẽ trở thành nơi phơi lưới giữa biển; vì Ta đã phán điều đó, Chúa Giê-hô-va phán vậy; và nó sẽ trở thành chiến lợi phẩm cho các nước. Còn các con gái nó ở ngoài đồng sẽ bị giết bằng gươm; và chúng sẽ biết rằng Ta là Đức Giê-hô-va. Vì Chúa Giê-hô-va phán như vầy: Nầy, Ta sẽ đem Nê-bu-cát-nết-sa, vua Ba-by-lôn, một vua của các vua, từ phương bắc đến nghịch cùng Ty-rơ, với ngựa, xe chiến, kỵ binh, quân đội, và rất đông dân chúng.
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.
A kashe ’ya’yanki mata a cikin fili da takobi; zai kuwa gina kagara a kanki, ya tara tudun yaƙi a kanki, ya kuma ɗaga garkuwa a kanki. Zai sa injinan yaƙi a kan bangonki, da gatariyarsa kuma zai ragargaza hasumiyoyinki. Saboda yawan dawakan sa, ƙurarsu za ta rufe ki; bangonki za su girgiza da ƙarar mahayan dawaki, da ƙafafun kekuna, da karusai, sa’ad da zai shiga ƙofofinki, kamar yadda mutane kan shiga birnin da aka yi wa ɓaraka. Da saifin dawakan sa zai tattake dukan titunanki; zai kashe mutanenki da takobi, kuma katangar sansanoninki masu ƙarfi za su rushe ƙasa. Za su washe dukiyoyinki, su kwashe cinikayyarki ganima; za su rushe bangonki, su hallaka kyawawan gidajenki; za su kuma jefa duwatsunki da katakanki da ƙurarki a tsakiyar ruwaye. Zan sa ƙarar waƙoƙinki ta daina; ba kuma za a ƙara jin sautin garayunki ba. Zan mai da ke kamar saman dutse; za ki zama wurin shimfiɗa taruna; ba za a ƙara gina ki ba; gama ni Ubangiji na faɗa, in ji Ubangiji Allah.
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.
Bw’ati Mukama Katonda bw’agamba Ttuulo nti: Ebizinga tebirikankana olw’eddoboozi ery’okugwa kwo, abalumizibwa bwe bakaaba, ng’okutta kukolebwa wakati mu ggwe? Awo abakungu bonna ab’omu nnyanja balikka ku ntebe zaabwe ez’obwakabaka, ne bassa ebyambalo byabwe eby’obujjanjabi, ne baggyaako engoye zaabwe ez’emisono ez’olukoba; balyambala okukankana; balituula wansi, ne bakankana buli kaseera, ne beewuunya ku lulwo. Era balikuyimusa okukukungubagira ne bakugamba nti, Ozikiriziddwa otya, ggwe eyatuulibwangamu abantu abagendera ku nnyanja, ekibuga ekyayatiikirira erinnya, ekyali eky’amaanyi mu nnyanja, kye n’abatuuze baakyo, abaaleetanga entiisa yaabwe ku bonna abakibeeramu! Kaakano ebizinga birikankana ku lunaku olw’okugwa kwo; weewaawo, ebizinga ebiri mu nnyanja biryeraliikirira olw’okuggyibwawo kwo. Kubanga bw’ati Mukama Katonda bw’agamba nti: Bwe ndikufuula ekibuga ekizise, ng’ebibuga ebitabeerwangamu bantu; bwe ndireeta ku ggwe obuziba, n’amazzi amangi ne gakubikka; bwe ndikussa wansi wamu n’abo abakka mu bunnya, awamu n’abantu ab’edda, ne nkuteeka mu bitundu eby’ensi eby’ewansi, mu bifo eby’edda ebyazika, wamu n’abo abakka mu bunnya, olemenga okubeerwangamu bantu; era nditeeka ekitiibwa mu nsi ey’abalamu; ndikufuula eky’entiisa, era tolibaawo nate: newaakubadde nga onoonyezebwa, naye tolibonebwa nate emirembe gyonna, bw’ayogera Mukama Katonda. Ezeekyeri 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.
Saƙon Taya an shelanta shi a shekarar da aka hallaka Urushalima, kuma yana wakiltar kifar da mulki na shida na annabcin Littafi Mai Tsarki a dokar Lahadi mai zuwa nan ba da daɗewa ba. A lokacin dokar Lahadi, Amurka (Taya) a annabce tana murna domin ta kifar da Urushalima, wadda Sister White ta bayyana a matsayin cocin Adventist na kwana bakwai na Laodikiya, wadda Ezekiyel ya kira “ƙofofin jama’a.” Taya ta nuna cewa Urushalima “ta kasance” ƙofofin jama’a, a lokacin da ya wuce. “Ƙofa” coci ce a ma’anar annabci.
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.
Ọ sì bẹ̀rù, ó sì wí pé, Ibi yìí ha ti ń bani lẹ́rù tó! Kì í ṣe ohun míràn bí kò ṣe ilé Ọlọ́run, èyí sì ni ẹnu-ọ̀nà ọ̀run. Jékọ́bù sì jí ní kùtùkùtù òwúrọ̀, ó sì mú òkúta náà tí ó fi ṣe ìrọ̀rí rẹ̀, ó sì gbé e dìde gẹ́gẹ́ bí ọ̀pá ìrántí, ó sì tú òróró sí orí rẹ̀. Ó sì pe orúkọ ibi náà ní Bẹ́tẹ́lì; ṣùgbọ́n ní ìbẹ̀rẹ̀pẹ̀yà a ń pe ìlú náà ní Lúsì. Genesisi 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.”
Kalmar “Betel” tana nufin gidan Allah, kuma Taya tana farin cikin cewa ta tilasta wa Ikilisiyar Adventist ta Ranar Bakwai ta Lawudikiya ta amince da tilasta bautar rana. Amma duk da murnar da masu tilasta bautar rana suke yi bisa kuskure, Allah yana cewa ta bakin Ezekiyel, “Ina gāba da ke, ya Taya, zan kuma sa al’ummai da yawa su taso su yi gāba da ke, kamar yadda teku take tayar da raƙuman ruwanta. Za su kuma ruguza katangun Taya, su rushe hasumiyoyinta.”
The “walls of Tyrus” represent the protection of Tyrus. A “wall” is the symbol of the Ten Commandments.
“Zidovi Tira” predstavljaju zaštitu Tira. „Zid” je simbol Deset zapovijedi.
“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.
“Muporofita pano anotsanangura vanhu avo, munguva yokutsauka kukuru kubva kuchokwadi nokururama, vari kutsvaka kudzoreredza misimboti inova hwaro hwoumambo hwaMwari. Ndivo vanogadziridza pakakoromorwa pakaitwa mumurayiro waMwari—rusvingo rwaakaisa rwakapoteredza vakasanangurwa vake kuti avadzivirire, uye kuteerera zviga zvarwo zveruramisiro, zvokwadi, nokuchena ndiko kunofanira kuva dziviriro yavo isingaperi.” 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.
Dokar Allah katangar kariya ce, amma katangu, a sigar jam’i, suna wakiltar ƙa’idoji biyu da suka ‘kare’ Tyrus kuma suka haifar da wadatarsa da nasararsa, shi kuwa alama ce ta ƙahon tsarin jamhuriya na Tarayyar Amurka.
“‘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. …
“‘Và nó có hai sừng giống như chiên con.’ Những sừng giống chiên con ấy biểu thị tuổi trẻ, sự vô tội và tính ôn hòa, thật thích hợp để tiêu biểu cho tính cách của Hợp Chúng Quốc Hoa Kỳ khi quốc gia này được trình ra cho nhà tiên tri như là đang ‘mọc lên’ vào năm 1798. Trong số những người lưu vong Cơ Đốc đầu tiên trốn sang châu Mỹ và tìm nơi nương náu khỏi sự áp bức của vương quyền và sự bất khoan dung của hàng giáo phẩm, có nhiều người đã quyết tâm thiết lập một chính thể trên nền tảng rộng lớn của tự do dân sự và tự do tôn giáo. Quan điểm của họ đã được ghi nhận trong Bản Tuyên ngôn Độc lập, văn kiện nêu rõ chân lý lớn lao rằng ‘mọi người sinh ra đều bình đẳng’ và được ban cho quyền bất khả chuyển nhượng là ‘sự sống, tự do, và mưu cầu hạnh phúc.’ Và Hiến pháp bảo đảm cho nhân dân quyền tự trị, quy định rằng các đại biểu do lá phiếu của toàn dân bầu ra sẽ ban hành và thi hành luật pháp. Sự tự do về đức tin tôn giáo cũng được thừa nhận, mỗi người đều được phép thờ phượng Đức Chúa Trời theo sự mách bảo của lương tâm mình. Chủ nghĩa cộng hòa và Kháng Cách giáo đã trở thành những nguyên tắc nền tảng của quốc gia ấy. Những nguyên tắc này là bí quyết của quyền lực và sự thịnh vượng của quốc gia. Những người bị áp bức và bị chà đạp khắp thế giới Cơ Đốc đã hướng về xứ này với sự quan tâm và hy vọng. Hàng triệu người đã tìm đến các bờ cõi của nước ấy, và Hợp Chúng Quốc Hoa Kỳ đã vươn lên một địa vị giữa những quốc gia hùng mạnh nhất trên đất. …”
“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.
“Vembe vinavyofanana na vya mwana-kondoo na sauti ya joka ya ishara hiyo vinaelekeza kwenye mkanganyiko wa kushangaza kati ya madai na matendo ya taifa linalowakilishwa hivyo. ‘Kunena’ kwa taifa hilo ni matendo ya mamlaka yake ya kutunga sheria na ya mahakama. Kwa matendo hayo litatia uongo kanuni zile za uhuru na amani ambazo limetangaza kuwa msingi wa sera yake. Utabiri kwamba litanena ‘kama joka’ na kutumia ‘uweza wote wa mnyama yule wa kwanza’ unatabiri waziwazi kukua kwa roho ya kutovumilia na ya mateso iliyoonyeshwa na mataifa yaliyowakilishwa na joka na yule mnyama mwenye mfano wa chui. Nayo kauli kwamba mnyama mwenye pembe mbili ‘huisababisha nchi na hao wakaao ndani yake kumsujudia mnyama wa kwanza’ inaonyesha kwamba mamlaka ya taifa hili yatatumika katika kulazimisha ushikaji wa jambo fulani litakalokuwa 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.
“Takvo bi djelovanje bilo u izravnoj suprotnosti s načelima ove vlasti, s duhom njezinih slobodnih ustanova, s izravnim i svečanim izjavama Deklaracije o neovisnosti i s Ustavom. Utemeljitelji nacije mudro su nastojali zaštititi se od uporabe svjetovne vlasti od strane crkve, s njezinim neizbježnim ishodom — netrpeljivošću i progonstvom. Ustav određuje da ‘Kongres neće donijeti nikakav zakon o uspostavi religije ili kojim bi se zabranjivalo slobodno vršenje iste’ te da ‘nikakav vjerski ispit nikada neće biti zahtijevan kao uvjet za bilo koju službu ili javno povjerenje pod Sjedinjenim Državama.’ Samo očitim kršenjem ovih zaštita slobode nacije može bilo kakvo vjersko obdržavanje biti nametnuto građanskom vlašću. No nedosljednost takva postupka nije veća od one koja je prikazana u simbolu. To je zvijer s janjećim rogovima — po ispovijedanju čista, blaga i bezazlena — koja govori kao zmaj.” Velika borba, 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.”
A na wakiltar tushen ƙasar Amurka ta wurin Sanarwar ’Yancin Kai da Kundin Tsarin Mulki, waɗanda suke wakiltar Furotestantanci da Jamhuriyanci bi da bi. “Katangogin” kariya da wadata su ne Jamhuriyanci da Furotestantanci, kuma a lokacin dokar Lahadi ana rushe ƙa’idojin Sanarwar ’Yancin Kai da na Kundin Tsarin Mulki duka, gama Nebukadnezzar “zai sa injinan yaƙi a kan katangoginka, kuma da gatariyansa zai rushe hasumiyoyinka.”
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.
A lokacin dokar Lahadi, ana rushe dukan “hasumiyoyi”, kuma hasumiya alama ce ta ikilisiya wadda ƙoƙarin mutum na ceton kansa yake wakiltar falsafar da take ginshiƙinta. Game da Nimrod, babban ɗan tawaye, da hasumiyarsa, an sanar da mu a cikin Annabawa da Sarakuna cewa, “Sa’ad da aka gama gina wani ɓangare na hasumiyar, an yi amfani da wani ɓangarenta a matsayin wurin zaman magina; an keɓe sauran ɗakunan, waɗanda aka tanadar musu da ƙayatattun kayan ɗaki aka kuma ƙawata su, domin gumakansu. Mutanen sun yi murna da nasarar da suka samu, suka yabi gumakan azurfa da na zinariya, suka kuma tayar wa Mai Mulkin sama da ƙasa tawaye.” A lokacin dokar Lahadi, Taya tana murna saboda an rushe Urushalima, amma halakar ƙasa takan biyo bayan riddar ƙasa, sa’an nan sarkin arewa zai rushe ganuwoyin da hasumiyoyin Tarayyar Jihohin Amurka.
We will begin to take up the six dates of Jerusalem in Ezekiel in the next article.
A cikin talifi na gaba za mu fara duba kwanaki shida na Urushalima a cikin Ezekiyel.