According to inspiration, when it comes to inspiration, “every fact has its bearing,” and “every principle has its bearing.”
Bisa ga wahayi, sa’ad da ake magana a kan wahayi, “kowace hujja tana da tasirinta,” kuma “kowace ƙa’ida tana da tasirinta.”
“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.
“Littafi Mai Tsarki yana ƙunshe da dukan ƙa’idodin da mutane suke bukata su fahimta domin su dace ko dai da wannan rai ko kuma da rai mai zuwa. Kuma waɗannan ƙa’idodi duka na iya zama abin fahimta ga kowa. Babu wanda yake da ruhun jin daɗin koyarwarsa da zai karanta ko da aya guda daga Littafi Mai Tsarki ba tare da ya samu daga gare ta wani tunani mai taimako ba. Amma koyarwar Littafi Mai Tsarki mafi daraja ba za a same ta ba ta wurin nazari na lokaci-lokaci ko kuma marar haɗin kai. Babban tsarin gaskiyarsa ba a gabatar da shi ta yadda mai karatu mai gaggawa ko marar kulawa zai iya gane shi ba. Da yawa daga cikin taskokinsa suna kwance can ƙasa da farfajiya ƙwarai, kuma ba za a iya same su ba sai ta wurin bincike mai himma da ƙoƙari mai ɗorewa. Gaskiyar da take haɗuwa ta zama wannan babban cikakken tsari dole ne a neme ta a fito da ita a tattara ta, ‘nan kaɗan, can kaɗan.’ Ishaya 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.
“Sa’ad da aka bi diddiginsu haka kuma aka tattara su wuri guda, za a tarar cewa sun dace da juna daidai ƙwarai. Kowane Bishara ƙari ne ga sauran, kowace annabci bayani ne na wata, kowace gaskiya kuma bunƙasa ce ta wata gaskiya. Alamomin misalai na tsarin Yahudawa ana bayyana su sarai ta wurin bishara. Kowace ƙa’ida a cikin maganar Allah tana da matsayinta, kowane gaskiya kuwa yana da muhimmancin da yake ɗauke da shi. Tsarin dukan, a cikin shirinsa da aiwatarwarsa, kuma yana ba da shaida ga Mawallafinsa. Irin wannan tsari babu wata tunani face ta Madawwami kaɗai da za ta iya ƙirƙira ko tsara shi.” 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.”
Gaskiyar al’amarin ita ce, kalmar Ibrananci “ereb boqer” ana samunta sau takwas a cikin Littafi Mai Tsarki. A koyaushe ana fassara ta da “yamma da safiya,” sai dai a Daniyel 8:14 inda aka fassara ta da “kwanaki.” Bisa ga wahayi, aya ta goma sha huɗu ita ce “tushe da ginshiƙin tsakiya na bangaskiyar Advent.”
“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.
“Littafin da, fiye da dukan sauran nassosi, ya kasance ginshiƙi da kuma babban turakun bangaskiyar Zuwa na Almasihu shi ne wannan furuci: ‘Har kwana dubu biyu da ɗari uku; sa’an nan za a tsarkake Wuri Mai Tsarki.’ [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.
Saboda haka, gaskiyar magana ita ce “kwanaki” da ke cikin ayar shi ne lokaci na takwas na sau bakwai da aka yi amfani da wannan furuci na Ibrananci. Kuma abin al’ajabi na Littafi Mai Tsarki na shiriyar annabci ta Allah ga masu fassarar sigar King James ya danganta da gangan asirin Littafi Mai Tsarki na na takwas kasancewa na bakwai a cikin ayar da ke wakiltar ɗaya daga cikin wahayi biyu a babi na takwas. Kalma ɗaya da aka fassara da “wahayi” a babi na takwas ita ce kalmar Ibrananci “chazon,” ɗayar kuma ita ce “mareh.” “Mareh” na nufin bayyanuwa, kuma wahayin “mareh” shi ne wahayin bayyanuwar Almasihu cikin Kalmar annabci ta Allah. Wahayin “mareh” na Daniel 8:14 yana bayyana cewa Almasihu zai bayyana, ya kuma zo haikalinsa farat ɗaya a ranar 22 ga Oktoba, 1844. Dukan waɗannan gaskiyoyi tabbatattun hujjoji ne, kuma suna da nasu dangantaka da ayar da ita ce ginshiƙi na tsakiya, kuma ginshiƙi na tsakiya ba koyarwa ba ce ko annabci da ya cika a ranar 22 ga Oktoba, 1844; gaskiyar ita ce, ayar ita ce Almasihu, ginshiƙi na tsakiya.
“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.
“Ndikadali m’chimenechi cha kutha mphamvu ndi kukhumudwa, ndinalota loto limene linakhudza maganizo anga kwambiri. Ndinalota ndikuona kachisi, kumene anthu ambiri anali kuthamangirako. Okhawo amene akanathawira m’kachisimo ndiwo akanapulumutsidwa pamene nthawi idzatseke; onse amene akanatsala kunja adzatayika kwamuyaya. Khamu la anthu limene linali kunja, likuyendayenda m’njira zawo zosiyanasiyana, linali kunyoza ndi kuseka iwo amene anali kulowa m’kachisimo, ndi kuwauza kuti dongosolo limeneli la chitetezo linali chinyengo chanzeru, ndipotu kuti panalibe ngozi iliyonse yoti apewe. Anagwiranso ena kuti awaletse kuthamangira mkati mwa makoma ake.”
“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.
“Saboda tsoron kada a yi mini ba’a, na ga ya fi kyau in jira har sai taron ya watse, ko kuma har sai na sami damar shiga ba tare da sun gane ni ba. Amma maimakon adadin ya ragu, sai ya ƙaru; kuma saboda tsoron kada in makara, na yi sauri na bar gidana, na kutsa ta cikin taron. Cikin damuwata ta isa haikalin, ban lura da taron da ya kewaye ni ba, kuma ban damu da shi ba.”
“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.
“Sa m lu buh a luh chhungah ka lut hnuah, in lian tak chu tuam khat lian ber pakhatin a pawm tih ka hmu a, chu tuamah chuan berâm pakhat, a sa tleitir hneh hneh leh thisen luang chungchangin, an phuar a ni. Kei leh kan awmte chuan, he berâm hi kan chhan avângin tihduhdah leh vuakrawk a nih thu kan hria ang. Temple-a lût zawng zawngte chuan a hmaah an lo kal a, an sualte an puang ngei tûr a ni. Berâm hma lawkah chuan ṭhutphah sang tak tak a awm a, chungah chuan mi tam vak lo, hlim tak anga langte an ṭhu. Vân êng chu an hmaiah a var ang a, Pathian an fak a, lâwmna nasa takin lawmthu hla an sa a; chu chu vântirhkohte rimawi anga awm a ni. Hêngte hi berâm hmaah lo kal tawhte, an sualte puang tawhte, ngaihdamna dawng tawhte, tûnah chuan thil lâwmthlak tak thleng tûr chu hlim takin an nghâk mek a ni.”
“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.
“Intanga ninjiye muri iyo nyubako, ubwoba bwaranyisukiriye, kandi numva isoni z’uko ngomba kwicisha bugufi imbere y’abo bantu; nyamara nsa n’uhatirwa gukomeza imbere, maze ngenda buhoro buhoro nkikiza inkingi kugira ngo mpangare n’umwana w’intama, ubwo impanda ivuga, urusengero ruranyeganyega, amajwi y’intsinzi azamuka ava mu bera bari bateraniye hamwe, umucyo uteye ubwoba umurikira iyo nyubako, hanyuma byose bihinduka umwijima mwinshi. Abo bantu bishimye bose bari babuze hamwe n’uwo mucyo, nanjye nsigara jyenyine mu mahina acecetse ateye ubwoba yo mu ijoro.”
“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.
“Na tashi cikin azabar zuciya, kuma da ƙyar na iya yarda da kaina cewa mafarki ne kawai nake yi. Ya zama mini kamar ƙaddarata ta riga ta tabbata; cewa Ruhun Ubangiji ya rabu da ni, ba zai ƙara dawowa ba har abada.” 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.
Yanzu ana gwada mu ko za mu shiga haikalin, sannan mu furta zunubanmu kuma mu sami albarkar baratawarsa. Wannan kira na ƙarshe na shiga haikalin yana kewaye da cikas domin a hana kowane ɗayanmu shiga, amma idan muka yi jinkiri yanzu, za a “bar mu mu kaɗai cikin tsitaccen razanar dare.” Amma wannan ba shi kaɗai ne abin da nake nufi ba.
Purposeful emphasis was placed upon this most important verse by including the distinction of the word “days,” that 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 Sates 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 eight 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.
An sanya gagarumar nanatawa mai manufa a kan wannan aya mafi muhimmanci ta wurin haɗa bambancin kalmar “kwanaki,” wadda take ɗauke da asirin annabci cewa takwas na daga cikin bakwai ne, wanda yake ɗaya daga cikin ƙafafun a lokacin hatimi na dubu ɗari huɗu da arba’in da huɗu. A cikin lokacin hatimi, ƙahon Furotesta da ƙahon Republican na masarauta ta shida ta annabcin Littafi Mai Tsarki dukansu za su cika asirin cewa na takwas na daga cikin bakwai ne. Daga cikin shugabannin ƙasa takwas tun daga lokacin ƙarshe a 1989, Trump ya zama sarki na shida na masarauta ta shida, kuma bayan ya ci wa’adi na biyu, ya zama na takwas wanda yake na daga cikin bakwai. A cikin aikin da United Sates ta yi na maimaita Dokar Milan a 313, motsin Laodicea na dubu ɗari huɗu da arba’in da huɗu zai zama motsin Filadelfiya na dubu ɗari huɗu da arba’in da huɗu. Lokacin hatimi yana ƙarewa a dokar Lahadi inda aka warkar da mummunan rauninta na mutuwa na papacy, kuma ta haka ne ta cika asirin Ru’ya ta Yohanna goma sha bakwai a matsayin na takwas wanda yake na daga cikin bakwai. Gaskiya ɗaya, wadda aka wakilta cikin jimlar Ibraniyanci guda ɗaya, a matsayin kalmar Turanci guda ɗaya; tana kawo ayar da take bayyana buɗewar shari’a cikin ayar da take bayyana rufe shari’a a lokacin hatimi na dubu ɗari huɗu da arba’in da huɗu.
Every fact has its place, and there is only one expression where a numerical construction of a ‘number’ times another ‘number’ in the New Testament, and only two in the Old Testament. The alpha of the ‘numerical construction’ is in Genesis.
Kowace hujja tana da wurinta, kuma akwai furuci guda ɗaya kaɗai inda ake samun ginin lissafi na wata “lamba” sau wata “lamba” a Sabon Alkawari, kuma biyu kaɗai a Tsohon Alkawari. Asalin “ginin lissafin” yana cikin Farawa.
If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold. Genesis 4:24.
Idan za a rama wa Kayinu sau bakwai, hakika Lamek kuwa sau saba’in da bakwai. Farawa 4:24.
The omega ‘numerical construction’ is in Matthew.
Ukwakhiwa kwezinombolo kwe-omega kuseMathewu.
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.
Sai Bitrus ya zo gare shi, ya ce, Ubangiji, sau nawa ne ɗan’uwana zai yi mini laifi, in kuwa gafarta masa? Har sau bakwai? Yesu ya ce masa, Ba na ce maka, Har sau bakwai ba; amma, Har sau saba’in sau bakwai. Matiyu 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.’
Waɗannan nassosi suna wakiltar karo na farko da na ƙarshe a cikin Littafi Mai Tsarki inda aka bayyana wani adadi da za a ninka shi da wani adadi. Akwai adadai masu yawa, amma alifan Farawa da omegan Matiyu suna da ginin lissafi iri ɗaya, kuma suna amfani da adadai guda biyu ɗaya na “bakwai” da “saba’in.”
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.’
Tsakanin alifa da omega; tsakiyar, kuma wuri kaɗai na dabam inda wannan tsarin lissafi yake akwai shi ne a Littafin Firistoci ashirin da biyar. A can, lambobin biyun ba “bakwai” da “saba’in” ba ne, amma “sau bakwai na shekaru bakwai.”
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.
Kuma za ka ƙidaya wa kanka shekaru na Asabbaci guda bakwai, sau bakwai na shekaru bakwai; kuma tsawon waɗannan shekaru na Asabbaci guda bakwai zai zama a gare ka shekaru arba’in da tara. Littafin Firistoci 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, is 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.
Ginshikin lissafin da ke tsakiya ya sake amfani da lambar “bakwai,” amma ba lambar “saba’in” ba. Nassin da yake cikinsa yana ɗauke da albarka saboda biyayya, kuma da la’ana saboda rashin biyayya. Albarkar ’yantar da bayi da kuma maido da ƙasa an sa ta a gaba da la’anar “sau bakwai,” wadda aka ambata sau huɗu a sura ta ashirin da shida ta Leviticus. Albarkar ta haɗa da tanadin Ubangiji a cikin shekarun da ƙasar ta huta, da kuma albarka ninki biyu a shekarar Jubilee; la’anar da take cikin sura ta ashirin da shida kuwa ita ce takwararta a cikin gargaɗin alkawari na surorin biyu.
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 are 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 angel’s 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.
Kuongororwa kwenhamba kuri pakati kunowanikwa muna Revhitiko 25:8 (“makore manomwe, kanomwe”). Pakarepo kunobatanidzwa nekutongwa kwe“kanomwe” kwakapetwa kana kwaRevhitiko 26. Nokudaro, kuumbwa kwenhamba kuri pakati kunomirira zvose chikomborero nechituko, kuchiumba uchapupu hwakapetwa mubhuku raRevhitiko. Kuumbwa kwenhamba kwechikomborero kana kwechituko cheJubheri kunoiswa pakati pekutongwa kwaRamaki, nekuzivisa kwaJesu komuganhu wenguva yekuedzwa. Zvose zvitatu pamwe chete zviri kuratidza muganhu wenguva yekuedzwa, uyo kana wapera ucharatidza boka rimwe rakaropafadzwa neboka rimwe rakatukwa. Arufa naOmega, zvinomirira mashoko engirozi yokutanga neyechitatu, zvinoratidza mazana mana namakumi mapfumbamwe sechiratidzo chenguva yekuedzwa. Kana izvi zvabatanidzwa nechituko kana chikomborero cheJubheri, chokwadi ichi chinova chakakosha sezvatinoswedera kuchidzidzo chaEzekieri chitsauko chokutanga ndima yokutanga, chinoisa Ezekieri mugore ramakumi matatu redenderedzwa rechigumi namanomwe reJubheri.
That Jubilee cycle ended on October 22, 573 BC and typified not only October 22, 1844, but also the soon-coming Sunday law. We are now in 2026 which is the forty-seventh year of the seventieth Jubilee cycle. This Jubilee cycle has been typified by the ‘seventeenth’ Jubilee cycle where Ezekiel stood in the thirtieth year. He 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.”
Wancan zagayowar Yubili ya ƙare a ranar 22 ga Oktoba, 573 K.H.A., kuma ya kasance alama ba kawai ta 22 ga Oktoba, 1844 ba, har ma da dokar Lahadi mai zuwa nan ba da daɗewa ba. Yanzu muna cikin shekarar 2026, wadda ita ce shekara ta arba’in da bakwai ta zagayowar Yubili ta saba’in. An yi wa wannan zagayowar Yubili kwatanci da zagayowar Yubili ta “goma sha bakwai” inda Ezekiyel ya tsaya a shekara ta talatin. Yana tsaye cikin Haikali, yana wakiltar mutum dubu ɗari da arba’in da huɗu waɗanda ta wurin bangaskiya suka shiga cikin Wuri Mafi Tsarki a ƙarshen shari’a, kamar yadda masu aminci suka yi bayan 22 ga Oktoba, 1844. Rashin gane “gaskiyar” inda Ezekiyel yake a cikin tarihin annabci a sura ta ɗaya da aya ta ɗaya yana nufin rasa “alkibla.”
After viewing the glory of the Lord given by the river Chebar, Ezekiel is humbled into the dust as was 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.
Bayan ya ga ɗaukakar Ubangiji da aka bayar a bakin kogin Kebar, Ezekiyel ya ƙasƙantar da kansa har ƙasa, kamar yadda Daniyel, Ishaya, da Yohanna suka yi. Sa’an nan kuma duka misalan huɗun nan suna bayar da abubuwan shafewar waɗanda za su ba da saƙon ga ikkilisiya wadda ba za ta gani ko ta ji ba.
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, verse 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 not 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.
Mubugbe wa Ezekieli harimo amatariki atandatu yerekeye Yerusalemu. Mbere twigeze kuvuga ku matariki ya mbere n’aya nyuma aboneka mu gice cya mbere, umurongo wa mbere n’uwa kabiri, hanyuma no mu gice cya mirongo ine, umurongo wa mbere. Navuze ku itariki ya kabiri iboneka mu gice cya munani no ku murongo wa mbere, ariko nayivuze gusa mu ishusho yayo y’ikigereranyo, ntayishyira mu isano no kugotwa no kurimburwa kwa Yerusalemu, kandi igitabo cyose kizingiye kuri uwo murongo fatizo. Yerusalemu yarimbuwe mu mpera za 586/585 mbere ya Kristo. Kandi muri Ezekieli 33:21 hagera uwacitse ku icumu azanye inkuru y’ukugwa kwa Yerusalemu.
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.
Kuma ya faru a shekara ta goma sha biyu ta bautarmu, a wata na goma, a rana ta biyar ga watan, sai wani da ya tsira daga Urushalima ya zo gare ni, yana cewa, An bugi birnin. To, hannun Ubangiji yana a kaina da yamma, kafin mai tsiran nan ya iso; ya kuma buɗe bakina har sai da ya zo gare ni da safe; bakina kuwa ya buɗe, ban ƙara zama bebe ba. Ezekiyel 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.
A shekara ta goma sha biyu aka bugi birnin, sa’an nan Ezekiyel ya sami ’yancin yin magana bisa ga nufinsa. Wahayin da ke cikin Ezekiyel sura ta takwas kuwa ya kasance a shekara ta shida, wato kimanin shekaru shida kafin a bugi birnin.
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.
Kuma ya faru a shekara ta shida, a wata na shida, a rana ta biyar ga watan, yayinda nake zaune a gidana, dattawan Yahuza kuma suna zaune a gabana, sai hannun Ubangiji Allah ya sauko a kaina a can. Ezekiyel 8:1.
The next year, which was the seventh year, the Elders sought Ezekiel to inquire of the Lord.
A shekara ta gaba, wadda ita ce shekara ta bakwai, dattawan suka nemi Ezekiyel domin su tambayi Ubangiji.
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.
Sai a shekara ta bakwai, a wata na biyar, a rana ta goma ga watan, sai waɗansu daga cikin dattawan Isra’ila suka zo domin su nemi shawarar Ubangiji, suka kuma zauna a gabana. Ezekiyel 20:1.
Then in the ninth year, the year and a half year siege began.
Sa’an nan a shekara ta tara, aka fara kewayen birnin na shekara ɗaya da rabi.
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.
Har ila yau, a shekara ta tara, a wata na goma, a rana ta goma ga watan, maganar Ubangiji ta zo mini, tana cewa, Ɗan mutum, ka rubuta wa kanka sunan wannan rana, wato wannan rana ɗin nan da kanta: sarkin Babila ya tasar wa Urushalima a wannan rana ɗin nan da kanta. Ezekiyel 24:1, 2.
Each of these dates represent specific waymarks of the latter days, for Paul says ancient Israel is an example for those who live at the end of the world.
Mỗi ngày tháng này đều tiêu biểu cho những mốc chỉ đường nhất định của những ngày sau rốt, vì Phao-lô nói rằng Y-sơ-ra-ên thời xưa là gương mẫu cho những kẻ sống vào thời cuối cùng của thế gian.
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.
Yanzu dukan waɗannan abubuwa sun faru gare su domin su zama misalai; aka kuma rubuta su domin gargaɗinmu, mu waɗanda ƙarshen zamanai ya same mu. Saboda haka, wanda yake tsammani yana tsaye, sai ya yi hankali kada ya fāɗi. 1 Korintiyawa 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.
Duk kwanakin shida da suka shafi Urushalima suna faruwa ne tsakanin kwanan wata na farko a sura ta ɗaya aya ta ɗaya da kuma kwanan wata na ƙarshe da ake samu a sura ta arba’in, aya ta ɗaya. Waɗannan kwanaki biyu suna nuna shekara ta biyar ta sura ta ɗaya, wato 592 K.H., da kuma shekara ta ashirin da biyar ta sura ta arba’in, wato 573 K.H. A matakin “layi bisa layi,” Ezekiyel yana da layi domin Masar, wanda ya haɗa da ambaton Taya, da kuma layi domin Urushalima. Layin Masar yana da alamu bakwai kai tsaye, (idan an haɗa Taya) kuma Urushalima tana da shida. Tare da waɗannan layuka biyu akwai layin Yosiya da kuma zagayen Yubili na goma sha bakwai. Duk da haka, layin da aka bayyana ba tare da kwanan wata kai tsaye ba ana samunsa a sura ta huɗu, kuma layin sura ta huɗu yana ɗauke da da dama daga cikin ƙafafun da Ezekiyel ya gani sa’ad da ya leka cikin Wuri Mafi Tsarki. Haka kuma yana cike da gaskiyoyi masu yawa na alama.
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.
Nambari mia nne na thelathini inawakilisha agano la milele, na katika sura ya nne Ezekieli anatumiwa na Bwana kama mfano hai, mfano unaojumuisha nambari mia nne na thelathini.
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.
Ⲛⲧⲟⲕ ϩⲱⲱⲕ, ⲱ ⲡϣⲏⲣⲉ ⲙ̀ⲡⲣⲱⲙⲉ, ϫⲓ ⲛⲁⲕ ⲟⲩⲡⲗⲁⲝ, ⲁⲩⲱ ⲭⲁϥ ϩⲁⲧⲉⲕϩⲏ, ⲛ̀ⲅ̀ⲥϩⲁⲓ ϩⲓϫⲱϥ ⲙ̀ⲡⲟⲗⲓⲥ, ⲉⲧⲉ ⲧⲉ Ⲓⲉⲣⲟⲥⲟⲗⲩⲙⲁ. Ⲁⲩⲱ ⲭⲱ ⲟⲩⲡⲟⲗⲓⲟⲣⲕⲓⲁ ϩⲁⲣⲟϥ, ⲛ̀ⲅ̀ⲕⲱⲧ ⲛ̀ⲟⲩⲡⲩⲣⲅⲟⲥ ϩⲁⲣⲟϥ, ⲛ̀ⲅ̀ϫⲟⲥ ⲛ̀ⲟⲩⲙⲁϩⲧⲉ ϩⲁⲣⲟϥ; ⲭⲁ ⲧⲡⲁⲣⲉⲙⲃⲟⲗⲏ ϩⲱⲱⲥ ϩⲁⲣⲟϥ, ⲁⲩⲱ ⲭⲁ ⲛ̀ⲣⲁⲙ ⲛ̀ⲡⲁⲣⲁⲃⲟⲗⲏ ϩⲁⲣⲟϥ ⲉⲩϯⲟⲩⲁⲃ ⲙ̀ⲙⲟϥ. Ⲁⲩⲱ ϫⲓ ⲛⲁⲕ ⲟⲩⲥⲕⲉⲩⲟⲥ ⲛ̀ⲃⲉⲛⲓⲡⲉ, ⲛ̀ⲅ̀ⲧⲁϩⲟϥ ⲛ̀ⲟⲩϫⲟⲓ ⲛ̀ⲃⲉⲛⲓⲡⲉ ⲙⲙⲁⲩⲁⲕ ⲛⲉⲙ ⲧⲡⲟⲗⲓⲥ; ⲁⲩⲱ ⲕⲁ ⲧⲉⲕϩⲟ ϩⲁⲣⲟϥ, ⲁⲩⲱ ϥⲛⲁϣⲱⲡⲉ ⲉϥⲕⲏⲕ, ⲛ̀ⲅ̀ⲡⲟⲗⲓⲟⲣⲕⲓ ⲙ̀ⲙⲟϥ. Ⲡⲁⲓ ⲉϥⲉϣⲱⲡⲉ ⲛ̀ⲟⲩⲥⲏⲓⲛⲓ ⲛ̀ⲧⲟⲧⲥ ⲙ̀ⲫⲏⲓ ⲙ̀ⲡⲒⲥⲣⲁⲏⲗ. Ⲁⲩⲱ ⲛ̀ⲕⲟⲧⲕ ϩⲱⲱⲕ ϩⲓϫⲛ̀ ⲧⲉⲕⲥⲁϭⲏ ⲛ̀ⲓⲁⲃⲗ, ⲛ̀ⲅ̀ⲭⲱ ⲧⲁⲛⲟⲙⲓⲁ ⲙ̀ⲫⲏⲓ ⲙ̀ⲡⲒⲥⲣⲁⲏⲗ ϩⲓϫⲱⲥ; ⲕⲁⲧⲁ ⲡⲁϩⲟⲩ ⲛ̀ⲛ̀ϩⲟⲟⲩ ⲉⲧⲕⲛⲁⲛ̀ⲕⲟⲧⲕ ϩⲓϫⲱⲥ, ⲕⲛⲁϥⲓ ⲛ̀ⲧⲟⲩⲁⲛⲟⲙⲓⲁ. Ϫⲉ ⲁⲛⲟⲕ ⲁⲓⲭⲱ ⲛⲁⲕ ⲛ̀ⲛ̀ⲣⲟⲙⲡⲉ ⲛ̀ⲧⲉ ⲧⲟⲩⲁⲛⲟⲙⲓⲁ, ⲕⲁⲧⲁ ⲡⲁϩⲟⲩ ⲛ̀ⲛ̀ϩⲟⲟⲩ, ϣⲟⲙⲛ̄ⲧ ϣⲉ ⲛ̀ϩⲟⲟⲩ: ⲁⲩⲱ ⲕⲛⲁϥⲓ ⲛ̀ⲧⲁⲛⲟⲙⲓⲁ ⲙ̀ⲫⲏⲓ ⲙ̀ⲡⲒⲥⲣⲁⲏⲗ. Ⲁⲩⲱ ϩⲟⲧⲁⲛ ⲉⲕϣⲁⲛϫⲟⲕⲟⲩ, ⲛ̀ⲅ̀ⲕⲟⲧⲕ ⲟⲛ ϩⲓϫⲛ̀ ⲧⲉⲕⲥⲁϭⲏ ⲛ̀ⲟⲩⲛⲁⲙ, ⲁⲩⲱ ⲕⲛⲁϥⲓ ⲛ̀ⲧⲁⲛⲟⲙⲓⲁ ⲙ̀ⲫⲏⲓ ⲛ̀ⲧⲒⲟⲩⲇⲁ ⲙ̄ϩⲙⲉ ⲛ̀ϩⲟⲟⲩ: ⲁⲓⲧⲁϩⲟ ⲛⲁⲕ ⲛ̀ⲟⲩϩⲟⲟⲩ ϩⲁ ⲟⲩⲣⲟⲙⲡⲉ. Ⲉⲑⲃⲉ ⲡⲁⲓ ⲕⲛⲁⲕⲁ ⲧⲉⲕϩⲟ ϩⲁ ⲧⲡⲟⲗⲓⲟⲣⲕⲓⲁ ⲛ̀Ⲓⲉⲣⲟⲥⲟⲗⲩⲙⲁ, ⲁⲩⲱ ⲧⲉⲕϫⲃⲁϩⲓⲧ ⲉϥⲛⲁϭⲱⲗⲡ; ⲁⲩⲱ ⲕⲛⲁⲉⲣⲡⲣⲟⲫⲏⲧⲉⲩⲉ ϩⲁⲣⲟϥ. Ⲁⲩⲱ ϩⲏⲡⲡⲉ, ⲁⲛⲟⲕ ϯⲛⲁⲭⲱ ⲛ̀ϩⲉⲛⲥ̀ⲛⲁⲩϩ ϩⲁⲣⲟⲕ, ⲁⲩⲱ ⲛ̀ⲛⲉⲕⲙⲟⲩⲧⲉ ⲉⲃⲟⲗ ϫⲓⲛ ⲟⲩⲥⲁϭⲏ ⲉ̀ⲕⲉⲥⲁϭⲏ, ϣⲁⲛⲧⲉⲕϫⲟⲕ ⲛ̀ⲛ̀ϩⲟⲟⲩ ⲛ̀ⲧⲉ ⲧⲉⲕⲡⲟⲗⲓⲟⲣⲕⲓⲁ. Ⲓⲉⲍⲉⲕⲓⲏⲗ 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.
An kawngkharna Jerusalema chungchang chu, Ezekiela a entîr ang khân, “chhinchhiahna” a ni a; kum 66-a Cestius-in Jerusalem a kalh avângin a lo thleng ang bawk khân. Isua’n Jerusalem tihchhiatna a hrilh chu a sawi fiah lâiin, Sister White chuan Jerusalem tihchhiatna chu a “direct” thlen famkimna chu ni hnuhnung lama a ni tih min hrilh a ni. Nebukadnezzara leh Cestiusa-in an aiawhte pahnih chhunga tihchhiatna chhinchhiahna chuan, kalhna chhinchhiahna chu Sunday law lo hnaih mekna chhinchhiahna a ni tih a hriattîr a ni.
A Day for a Year
Ranar Ɗaya a Madadin Shekara Ɗaya
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 angel’s 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, and therefore brought upon themselves death in the wilderness over the forty years of wilderness wandering.
Mu gice turimo gusuzuma, turabonamo kandi ishusho ya omega y’icyanditswe cya Bibiliya yerekeza ku itegeko ry’ingenzi kurusha ayandi ry’isesengura ry’ubuhanuzi rya William Miller mu rugendo rw’ifatizo rw’ubutumwa bw’umumarayika wa mbere n’uwa kabiri. Alpha y’ihame ry’umunsi ungana n’umwaka na yo yari ikimenyetso cya omega, kuko alpha y’iryo hame ry’umunsi ungana n’umwaka yashyizwe ahagaragara mu gitabo cyo Kubara nk’ikigeragezo cya cumi kandi cya nyuma, icyo Abisirayeli batsinzwe, bityo bikabakururira urupfu mu butayu mu gihe cy’imyaka mirongo ine yo kuzerera mu butayu.
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.
Kuma ’ya’yanku za su yi yawo a cikin jejin har shekara arba’in, suna ɗaukar hukuncin karuwancinku, har sai gawawwakin ku sun ƙare a cikin jejin. Bisa ga yawan kwanakin da kuka leƙi ƙasar, wato kwana arba’in, kowace rana ta zama shekara ɗaya, za ku ɗauki muguntar ku har shekara arba’in, kuma za ku san karya alkawarina. Ni Ubangiji na faɗa; lalle zan yi haka ga dukan wannan muguwar taro da suka taru gāba da ni: a cikin wannan jeji za a hallaka su, a can kuwa za su mutu. Ƙidaya 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 into the passage we are considering, as is the significance of the “siege” being the “sign.”
Abin da ayoyin annabci suka ƙunsa—cewa an bayyana ƙa’idar “rana ɗaya domin shekara ɗaya” a cikin tawaye na ƙarshe na tsarin gwaji mai matakai goma da ya fara da ketare Bahar Maliya, kuma cewa an sake shelanta wannan ƙa’ida yayin da za a kewaye Urushalima a kuma hallaka ta—dole ne a fahimta a kuma yi amfani da shi a cikin nassin da muke dubawa, kamar yadda ma’anar kasancewar “kewaye” shi ne “alama” ma dole ne a fahimce ta.
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.
Umurongo w’amateka uhurizwa hamwe igihe hakoreshwa “ugusagarirwa” kwa Yerusalemu nk’ikimenyetso ugomba kumenyekana, kuko bihinduka “umutambiko” nk’aho byavugwa, kandi mu mvugo y’igereranyo, ikimenyetso cy’ugusagarirwa gifite imijugujugu myinshi igifatanyeho. Ikimenyetso cy’ugusagarirwa ahari ni rwo rwandiko rw’ingenzi kurusha izindi muri Ezekiyeli, kandi icyo kimenyetso cyemerera Intare yo mu muryango wa Yuda kuvana ubutungane mu byabanje kugaragarira Ezekiyeli nk’urujijo. “Ikimenyetso” cy’ugusagarirwa, ihame ry’umwaka ku munsi, n’imirongo y’ubuhanuzi ihurizwa hamwe n’ugusagarirwa, bigomba gusuzumwa mu rwego rw’uko magana ane na mirongo itatu ahagarariye isezerano rihoraho.
The Covenant
अल्कावारि
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.
Kuma ya ce wa Abram, “Ka sani tabbatacce cewa zuriyarka za ta zama baƙuwa a cikin ƙasar da ba tasu ba ce, kuma za su bauta musu; su kuma za su wahalar da su shekara ɗari huɗu.” Farawa 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 descendents would be captives in Egypt for four hundred years. 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.
Ubangiji ya yi alkawari da Ibrahim cikin matakai uku, kuma mataki na farko cikin waɗannan uku ya ƙunshi annabcin cewa zuriyar Ibrahim za su kasance bayi a Masar har shekara ɗari huɗu. A mataki na biyu aka ba Ibrahim al’adar kaciya, kuma a mataki na uku kuwa aka miƙa Ishaku hadaya a kan Dutsen Moriya. Shekara ɗari huɗu an fayyace ta a alfa na matakai ukun da Ubangiji ya ɗauka wajen tayar da kuma shiga alkawari da zaɓaɓɓen al’umma. Wannan zaɓaɓɓen al’ummar alkawari an sake ta daga Allah a lokacin jifan Istifanas da duwatsu a shekara ta 34, kuma daga nan gaba Bulus, manzon da aka zaɓa zuwa ga Al’ummai, ya bayyana waɗannan shekaru ɗari huɗu a matsayin—shekara ɗari huɗu da talatin.
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. Genesis 3:17.
Kuma wannan nake faɗa, cewa alkawarin da Allah ya riga ya tabbatar a cikin Almasihu, shari’ar da ta zo bayan shekara ɗari huɗu da talatin, ba za ta iya warwarewa ba, har ta mai da alkawarin banza. Farawa 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 laid 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.
Lambar da ke wakiltar alkawari ita ce ɗari huɗu da talatin, amma shaidu biyu na Abram da Saul, waɗanda dukansu aka canja musu suna zuwa Abraham da kuma Bulus bi da bi, suna nuna lokuta biyu mabambanta da suka haɗu suka cika dukan lambar ɗari huɗu da talatin. Sa’ad da Allah yake canja sunan wani rai, wannan alama ce ta dangantakar alkawari tsakanin wannan rai da Allah. Saboda haka, shekaru ɗari huɗu da talatin jimilla ce da ake samu ta wurin haɗa lambobi biyu mabambanta, kamar yadda ɗari huɗun Ibrahim da ƙarin talatin na Bulus suke. Ezekiyel ya kwanta a gefensa na hagu har kwanaki ɗari uku da casa’in, sa’an nan kuma a gefensa na dama har kwanaki arba’in; yana nuna lambobi biyu waɗanda jimillarsu ta zama ɗari huɗu da talatin.
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.
A Feagaiga o le oti, lea na faatūina loa ina ua mavae le lolo e ala i le fouvale a Nimrod, i le Kenese mataupu e sefulutasi, ua faailoa mai ai le eseesega i le va o feagaiga e lua. O vaega o le olo o Papelonia e molimau i se nuu o le feagaiga faasatani o le “faaola oe lava,” o ē sa tatau ona faamasinoina ma faataapeapeina. I lea lava mataupu, ua faaulufaleina mai ai le gafa o tagata Eperu i le fanau mai o Eperu, ma faailogaina ai le amataga o se nuu filifilia e fai ma sui o le feagaiga o le ola, e feteenai ma le feagaiga o le oti a 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.
Kuma Eber ya rayu shekara talatin da huɗu, ya haifi Peleg. Kuma Eber ya rayu, bayan ya haifi Peleg, shekara ɗari huɗu da talatin, ya kuma haifi ’ya’ya maza da mata. Kuma Peleg ya rayu shekara talatin, ya haifi Reu. Farawa 11:16–18.
In chapter ten of Genesis Eber and Peleg are first mentioned.
A cikin sura ta goma ta Farawa an fara ambaton Eber da Peleg.
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.
Eber ya haifiya’ya’ya biyu maza; sunan ɗaya kuwa Peleg ne; gama a zamaninsa aka raba duniya; sunan ɗan’uwansa kuwa Joktan ne. Farawa 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.”
Peleg có nghĩa là sự phân chia hay chia tách, và trong thời của Peleg, sự phân rẽ của hai hạng dân giao ước được đánh dấu bởi lịch sử tháp Ba-bên và sự phản nghịch của Nim-rốt. Eber sống được bốn trăm sáu mươi bốn năm, nhưng sau khi Peleg (sự phân chia) được sinh ra, ông sống thêm bốn trăm ba mươi năm. Mọi dữ kiện đều có ý nghĩa của nó, và bốn trăm ba mươi là con số mà Phao-lô gán cho lời tiên tri về giao ước của Áp-ra-ham. Mặc dù con số bốn trăm ba mươi được gắn với đời sống của Eber sau khi Peleg chào đời, ba mươi bốn năm đầu của đời ông được diễn đạt là “bốn và ba mươi năm,” tức dĩ nhiên là ba mươi bốn năm; nhưng theo cách diễn đạt đơn thuần của ba mươi bốn năm ấy, nó được đọc là “bốn” và “ba mươi” (430). Rồi đến bốn trăm ba mươi, tiếp đó cách diễn đạt đầu tiên về đời sống của Peleg là “ba mươi.”
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 shi tushen sunan Ibrani ne, kuma shi ne farkon ambaton Ibraniyawa, waɗanda za su zama zaɓaɓɓun mutanen alkawari. Ma’anar Eber ita ce hayewa ko ketarawa; saboda haka yana wakiltar mutanen alkawari waɗanda suke ketarawa daga duniya zuwa sabuwar duniya, kamar yadda ’ya’yan Ibrahim suka yi sa’ad da suka ketare Bahar Maliya zuwa Ƙasar Alƙawari. Yawon cikin jeji na shekaru arba’in ya hana cikar wannan ketarawar, amma a ƙarshen shekaru arba’in suka ketare Urdun zuwa Ƙasar Alƙawari, ta haka suna wakiltar ketarewa ta ƙarshe ta mutanen Allah. Peleg yana wakiltar tarihin lokacin da rabuwar ’yan Adam zuwa mutane biyu na alkawari ta fara faruwa a hasumiyar Nimrod. Alamar alkawarin mutuwa na Nimrod ita ce ruɗani, kuma alamar alkawarin rai na Ibraniyawa ita ce shekaru ɗari huɗu da talatin na rayuwar Eber kafin rabuwar da Peleg yake wakilta. Sunan Peleg kuma yana nuna wata gaskiya ta lambobi mai ma’ana ta alama, domin shekaru ɗari huɗu da talatin na Eber sun kasu zuwa lambobi biyu, kuma Peleg yana wakiltar rarrabewa tsakanin ɗari huɗun da lambar talatin.
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.
Nágy százharmincnak két része van. Ábrahám szövetségének négyszáz éve, valamint a Pál által megjelölt további harminc év. Az ismeret gyarapodását, amely Isten népének végső megújulását eredményezi, Dániel tizenkettedik fejezete ábrázolja, ahol az örökkévaló szövetség kétrészes jelképe kifejezetten azonosíttatik, és a 9/11. versekben táratik elénk.
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.
Sa'an nan ya ce, Ka tafi, Daniyel; gama an rufe waɗannan kalmomi, an kuma hatimce su har zuwa lokacin ƙarshe. Da yawa za a tsarkake, a mai da su farare, a kuma gwada su; amma mugaye za su yi mugunta; kuma babu ko ɗaya daga cikin mugaye da zai fahimta; amma masu hikima za su fahimta. Kuma daga lokacin da za a kawar da hadayar yau da kullum, a kuma kafa abin ƙyama mai kawo hallaka, za a yi kwanaki dubu ɗaya da ɗari biyu da casa'in. Daniyel 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.
“အပြစ်ကင်းစင်စေခြင်း၊ ဖြူစင်စေခြင်း၊ စမ်းသပ်စစ်ဆေးခြင်း” ဟူ၍ အခန်းငယ် ၁၀ တွင် ဖော်ပြထားသည့် အဆင့်သုံးဆင့်ပါ စမ်းသပ်မှုဖြစ်စဉ်ကို ဖြစ်ပေါ်စေသော နောက်ဆုံးတံဆိပ်ဖွင့်ခြင်းသည် နှစ်တစ်ထောင်နှစ်ရာကိုးဆယ်နှင့် ဆက်နွှယ်လျက်ရှိသည်။ ဤအခန်းငယ်အပေါ် ရှေးဦးခေတ်ယုံကြည်သူများ၏ နားလည်ချက်အရ ၅၀၈ ခုနှစ်တွင် အယူဝါဒမဲ့အယူ၏ တားဆီးခုခံမှုကို ဖယ်ရှားခြင်းသည် သမ္မာကျမ်းစာပရောဖက်ပြုချက်၌ ပဉ္စမနိုင်ငံတော်ဖြစ်သော ပုပ်ရဟန်းမင်းအာဏာကို ၅၃၈ ခုနှစ်တွင် တည်ထောင်ခြင်းသို့ ဦးတည်စေသော နှစ်သုံးဆယ်ကြာ ဖြစ်စဉ်တစ်ခုကို စတင်စေခဲ့သည်။ ထိုနောက် ပုပ်ရဟန်းမင်းအာဏာသည် သမ္မာကျမ်းစာပရောဖက်ပြုချက်၌ ပဉ္စမနိုင်ငံတော်အဖြစ် နှစ်တစ်ထောင်နှစ်ရာခြောက်ဆယ် ပြည့်ဆုံးသည့် ၁၇၉၈ ခုနှစ်တိုင်အောင် အုပ်စိုးခဲ့သည်။ ၅၀၈ ခုနှစ်မှ ၅၃၈ ခုနှစ်အထိရှိသော နှစ်သုံးဆယ်ကိုလည်း ပေါလုက ၂ သက်သာလောနိတ်ကျမ်း၌ “ပထမဦးစွာ ဖောက်ပြန်ကျဆင်းခြင်း” ဟု ဖော်ပြထားသည်။
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.
A cikin 2 Tassalunikawa, batun shi ne dangantakar da ke tsakanin Roma ta arna da Roma ta papal, wato mulki na huɗu da na biyar na annabci bi da bi. A cikin wannan babin na Tassalunikawa ne William Miller ya gano cewa “na kullum” a cikin littafin Daniyel yana wakiltar Roma ta arna, kuma Miller ya ƙara gano cewa “na kullum” a cikin Daniyel kullum ana gabatar da shi ne tare da abin ƙyama na kufai ko kuwa ƙetarewar da ke jawo kufai. Abin ƙyama da ƙetarewar kufai a cikin littafin Daniyel suna wakiltar abin da Yohanna ya bayyana a cikin littafin Ru’ya ta Yohanna a matsayin siffar dabbar da alamar dabbar, bi da bi.
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 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 ya dogara da mafi yawan, in ba duka ba, aikace-aikacensa na annabci a kan tantancewarsa ta iko biyu masu hallakarwa, waɗanda aka wakilta a matsayin “na kullum” (Roma ta arna), da kuma iko na biyu mai hallakarwa, wanda aka bayyana ta hanyoyi biyu: a matsayin zunubin hallaka (haɗuwar coci da jiha), a cikin Ru’ya ta Yohanna—kamar siffar dabbar (tsarin annabcin papanci), da kuma abin ƙyama na hallaka (bautar rana), a cikin Ru’ya ta Yohanna—kamar alamar dabbar. Fahimtar da Miller ya samo daga bayanin Bulus a cikin 2 Tassalonikawa ita ce muhimmiyar fahimta ta tushe ga Miller, wanda shi ne alamar tushen Adventism. Bulus ya bayyana cewa waɗanda ba sa ƙaunar gaskiyar da aka wakilta a babi na biyu na 2 Tassalonikawa su ne waɗanda ke karɓar ruɗi mai ƙarfi.
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 four, 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.
A cikin ayoyi uku na Daniyel (Daniyel 12:9–11), fahimtar alama a kwanaki na ƙarshe ba za ta iya haɗawa da amfani da lokaci ba, domin tun daga 22 ga Oktoba, 1844; amfani da lokacin annabci ba ya ƙara inganci. Ayoyin 9/11 suna wakiltar zamani biyu dabam na shekaru talatin da shekaru dubu ɗaya da ɗari biyu da sittin. Lambar arba’in da kuma lambar dubu ɗaya da ɗari biyu da sittin dukansu alamu ne na jeji na annabci, kuma a ma’anar annabci ana iya musanya su da juna. Saboda haka, ana iya fahimtar dubu ɗaya da ɗari biyu da sittin a matsayin arba’in, kuma arba’in ushurin ɗari huɗu ne. Ayoyin 9/11 suna alamta lambar alkawari madawwami, kamar yadda ɗari huɗu (Ibrahim) ke wakilta tare da talatin (Bulus). “Jejin” da “dubu ɗaya da ɗari biyu da sittin” ke wakilta ya yi daidai da “jejin ‘arba’in’,” kuma huɗu, ushurin ɗari huɗu ne. Talatin talatin ne. Ana samar da ɗari huɗu da talatin ta wurin ƙara lambar ɗari huɗu da lambar talatin, wanda a cikin Ezekiyel sura ta huɗu aka wakilta a matsayin ɗari uku da casa’in da aka ƙara wa lambar arba’in.
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.
Ayarori ya 9/11 mu gice cya cumi na kabiri agereranya hagati y’ibihe bitatu by’ubuhanuzi biri muri icyo gice, kandi ni ikimenyetso cy’isezerano ry’iteka ryose rihishurwa mu minsi y’imperuka. Ihishurwa ry’ubusobanuro bwa magana ane na mirongo itatu mu minsi y’imperuka riboneka mu gice cya kane cya Ezekiyeli.
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, that 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.
សិង្ហនៃកុលសម្ព័ន្ធយូដា ឥឡូវនេះកំពុងបើកត្រាសារព្រមានចុងក្រោយ ដល់អស់អ្នកដែលដោយសេចក្ដីជំនឿបានចូលទៅក្នុងទីបរិសុទ្ធបំផុតជាមួយនឹងអេសេគាល យ៉ូហាន ដានីយ៉ែល និងអេសាយ។ សេចក្ដីពិតនោះត្រូវបានបើកសម្ដែងឡើងភ្ជាប់ជាមួយនឹងការលើកតម្កើងអស់អ្នកដែលត្រូវបានតំណាង មិនត្រឹមតែជាអ្នកត្រូវបណ្តេញចេញនៃអ៊ីស្រាអែលប៉ុណ្ណោះទេ ប៉ុន្តែថែមទាំងជាទង់សម្គាល់នៃមួយសែនបួនម៉ឺនបួនពាន់ផងដែរ។ សេចក្ដីពិតនោះត្រូវបានដាក់នៅក្នុងបរិបទនៃសេចក្ដីសញ្ញាដែលត្រូវបានតំណាងដោយបួនរយឆ្នាំរបស់អប្រាហាំ ភ្ជាប់ជាមួយនឹងសេចក្ដីសញ្ញាដែលត្រូវបានតំណាងដោយសាមសិបឆ្នាំរបស់ប៉ូល។ សេចក្ដីពិតនោះត្រូវបានបង្ហាញចេញនៅក្នុងខ 9/11 នៃដានីយ៉ែលជំពូក ១២ ដែលតំណាងឱ្យកណ្ដាលនៃអំឡុងពេលនិមិត្តរូបបី ដែលពួកមីឡឺរ៉ាយត៍បានយល់ត្រឹមត្រូវ។ សេចក្ដីពិត 9/11 កណ្ដាល ដែលកំពុងត្រូវបានបើកត្រានៅក្នុងដានីយ៉ែលជំពូក ១២ ត្រូវបានតំណាងនៅក្នុងបីរយកៅសិបថ្ងៃ និងសែសិបថ្ងៃរបស់អេសេគាល។ ថ្ងៃទាំងនោះត្រូវបានបើកសម្ដែងដល់អេសេគាលនៅក្នុងឆ្នាំទីសាមសិប នៃវដ្ដយូប៊ីលេលើកទីដប់ប្រាំពីរ ហើយអេសេគាល ក្នុងនាមជាបូជាចារ្យ តំណាងឱ្យបព្វជិតភាពនៃមួយសែនបួនម៉ឺនបួនពាន់ ដែលស្ថិតនៅក្នុងការសាកល្បងកណ្ដាល នៃការសាកល្បងបី។
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 seventh-months that began at the first disappointment on April 19, 1844, and ended on October 22 of the same year.
Ezekiyel, “wata na biyar” na “wata na huɗu” ne aka nuna shi a cikin gwajin haikali, wanda a tarihin Milleriyawa ya nuna ainihin tsakiyar (“midway”) watanni na bakwai waɗanda suka fara da babban baƙin ciki na farko a ranar 19 ga Afrilu, 1844, kuma suka ƙare a ranar 22 ga Oktoba na wannan shekarar.
“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.
“A lokacin bazarar shekara ta 1844, a tsakiyar lokacin da aka fara zaton cewa kwanaki 2300 za su ƙare, da kuma kaka ta wannan shekarar, wadda daga baya aka gane cewa sun kai gare ta, an yi shelar saƙon da ainihin kalmomin Nassi suka ƙunsa: ‘Ga shi, Angon yana zuwa!’” 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.
ថ្ងៃទី ២១ ខែកក្កដា ឆ្នាំ ១៨៤៤ ស្ថិតនៅកណ្ដាលនៃប្រាំពីរខែបរិសុទ្ធ ហើយនៅកាលបរិច្ឆេទនោះ សាមុយអែល ស្នូ បានស្ថិតនៅក្នុងព្រះវិហារបូស្តុន ដោយបង្ហាញសាររបស់គាត់អំពីសម្រែកកណ្ដាលអធ្រាត្រ។ នៅទីនោះ ជាលើកដំបូងក្នុងការបង្ហាញជាសាធារណៈ គាត់ «បានប្រកាសដោយពាក្យពេចន៍ដដែលនៃព្រះគម្ពីរថា៖ “មើល៍ កូនកំលោះមកហើយ!”»។ ឥឡូវនេះ តាមនិមិត្តរូប យើងកំពុងឈរជាមួយអេសេគាលនៅក្នុងព្រះវិហារបូស្តុន មិនយូរប៉ុន្មានមុនពេលការលើកសារទូតនៃសម្រែកកណ្ដាលអធ្រាត្រនឹងចេញទៅដូចជារលកជំនោរ។ ដំណើរការព្យាករណ៍នៃការលើកទង់សញ្ញាត្រូវបានតំណាងនៅក្នុងខ្សែព្យាករណ៍នៃឥស្លាមនៅក្នុងវិវរណៈ ជំពូក ៩។ អេសេគាល ជំពូក ៤ ផ្តល់សាក្សីទីពីរ និងសេចក្តីបញ្ចប់នៃពាក្យទំនាយនោះអំពីបីរយកៅសិបមួយឆ្នាំ និងដប់ប្រាំថ្ងៃ ហើយគាត់ធ្វើដូច្នេះនៅក្នុងជំពូក ៤។
We will continue these things in the next article.
Waxaan waxyaalahan ku sii wadi doonnaa maqaalka xiga.