There are many amazing and important prophetic lines and truths in the book of Ezekiel. Of the biblical illustrations of prophets within the temple, Ezekiel is the one above all others that identifies the wheels within the wheels. Those wheels, according to Sister White represent the complex interplay of human activity illustrating the sequence of events in the time of the latter rain. Those events are represented by the prophet when he became part of the prophecy in an acted-out parable, such as when Ezekiel lies on his left and then right side in chapter four’s illustration of the siege of Jerusalem. There are also thirteen specific dates that outline Ezekiel’s history, and in so doing provide the waymarks of the latter rain period, when the one hundred and forty-four thousand are sealed. There are truths conveyed not only through dates, but also by numbers such as seventeen, nineteen, twenty-five, seventy, forty, three hundred and ninety and of course, thirty. Another number that is perhaps the most important number in the book of Ezekiel is the number one hundred and fifty. Yet the number one hundred and fifty is not found in the book of Ezekiel. Still, line upon line—it is there.

मुंदा इजकिएल की किताब मं भविसबानी के घलो बहुतेक अद्भुत अऊ महत्त्वपूर्ण पांतियाँ अऊ सच्चाइयाँ हवंय। मंदिर के भीतर भविष्यद्वक्तामन के बाइबिलीय चित्रणमन मं, इजकिएल ओही हवे जे सबो ले बढ़के “चक्कामन के भीतर चक्का” के पहिचान करथे। बहिन व्हाइट के अनुसार, ओ चक्कामन मानवीय गतिविधि के जटिल पारस्परिक क्रिया के प्रतिनिधित्व करथें, जऊन पछिल्ला पानी के समय के घटनाक्रम के अनुक्रम ला चित्रित करथे। ओ घटनामन के भविष्यद्वक्ता खुद दर्शाथे, जब वो एक अभिनय कियागे दृष्टान्त मं भविष्यवाणी के भाग बन गे, जइसे कि इजकिएल अध्याय चार मं यरूशलेम के घेरेबंदी के चित्रण मं पहिली अपन डेरी अऊ तऊन पाछू अपन जमुनी करवट मं लेटथे। तेरह विशिष्ट तारीख घलो हवंय जऊन इजकिएल के इतिहास के रूपरेखा देथें, अऊ ए प्रकार पछिल्ला पानी के अवधि के मार्गचिह्न उपलब्ध करथें, जब एक लाख चवालीस हजार मुहरबंद होथें। सचाइयाँ केवल तारीखमन के द्वारा नईं, बल्कि सत्रह, उन्नीस, पच्चीस, सत्तर, चालीस, तीन सौ नब्बे अऊ निस्संदेह तीस जइसन संख्यामन के द्वारा घलो प्रकट कराय जाथें। एक अऊ संख्या, जे कदाचित् इजकिएल की पुस्तक मं सबसे महत्त्वपूर्ण संख्या आय, ओ एक सौ पचास आय। तभो ले, एक सौ पचास संख्या इजकिएल की पुस्तक मं मिलय नईं। तऊ घलो, पंक्ति पर पंक्ति—ओ ह ओतकेच हवय।

The number one hundred and fifty is prophetically embedded within the line of the siege, and the siege is a distinct prophetic line; or if you will, the siege is a wheel. A prophetic line of history will always possess an alpha and omega, and in so doing the characteristics of alpha and omega must be represented at the beginning and end of the line, or it isn’t a line. The alpha event of the siege was the death of Ezekiel’s wife and the end of the siege was the death of the bride of Christ, as represented by the destruction of Jerusalem.

Umubare ijana na mirongo itanu ushyizwe mu buryo bw’ubuhanuzi imbere mu murongo w’ukugotwa, kandi ukwo kugotwa ni umurongo wihariye w’ubuhanuzi; cyangwa niba ushaka, ukugotwa ni uruziga. Umurongo w’ubuhanuzi w’amateka uzahora ugira alufa na omega, kandi bityo ibiranga alufa na omega bigomba kugaragazwa ku ntangiriro no ku iherezo by’uwo murongo, bitaba ibyo ntuba ari umurongo. Igikorwa cya alufa cy’ukugotwa cyari urupfu rw’umugore wa Ezekiyeli, kandi iherezo ry’ukugotwa ryari urupfu rw’Umugeni wa Kristo, nk’uko bishushanywa no kurimbuka kwa Yerusalemu.

And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. He that overcometh shall inherit all things; and I will be his God, and he shall be my son. But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will show thee the bride, the Lamb’s wife. Revelation 21:2–9.

Và tôi là Giăng đã thấy thành thánh, Giê-ru-sa-lem mới, từ nơi Đức Chúa Trời ở trên trời mà xuống, sẵn sàng như cô dâu được trang sức cho chồng mình. Và tôi nghe một tiếng lớn từ trời phán rằng: Kìa, đền tạm của Đức Chúa Trời ở giữa loài người, Ngài sẽ ngự với họ, họ sẽ làm dân Ngài, chính Đức Chúa Trời sẽ ở với họ và làm Đức Chúa Trời của họ. Đức Chúa Trời sẽ lau ráo hết nước mắt khỏi mắt họ; sẽ không còn sự chết, cũng không còn than khóc, kêu ca hay đau đớn nữa; vì những sự trước kia đã qua rồi. Đấng ngự trên ngai phán rằng: Kìa, Ta làm mới lại muôn vật. Rồi Ngài phán với tôi rằng: Hãy chép, vì những lời này là chân thật và đáng tin. Ngài lại phán với tôi rằng: Xong rồi. Ta là An-pha và Ô-mê-ga, là đầu và cuối. Ta sẽ ban nhưng không cho kẻ khát uống nơi suối nước sự sống. Kẻ nào thắng sẽ thừa hưởng mọi sự; Ta sẽ làm Đức Chúa Trời của người, và người sẽ làm con trai Ta. Nhưng kẻ hèn nhát, kẻ chẳng tin, kẻ ghê tởm, kẻ giết người, kẻ gian dâm, kẻ phù phép, kẻ thờ hình tượng, và mọi kẻ nói dối, phần của chúng nó sẽ ở trong hồ cháy bằng lửa và diêm sinh: ấy là sự chết thứ hai. Bấy giờ, một trong bảy thiên sứ cầm bảy bát đầy bảy tai họa sau cùng đến cùng tôi và nói chuyện với tôi rằng: Hãy đến đây, ta sẽ chỉ cho ngươi thấy cô dâu, vợ Chiên Con. Khải Huyền 21:2–9.

Ezekiel’s wife dies at the outset of the siege, and she is there identified as the “desire of” Ezekiel’s “eyes,” and in the destruction of Jerusalem set forth in the same chapter, Jerusalem is identified as “the desire” of Israel’s “eyes.”

Felesége ostromának kezdetén hal meg Ezékielnek, és ott úgy van azonosítva mint Ezékiel „szemeinek gyönyörűsége”; ugyanabban a fejezetben pedig, Jeruzsálem pusztulásának leírásában, Jeruzsálem Izráel „szemeinek gyönyörűségeként” van azonosítva.

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, … Also the word of the Lord came unto me, saying, Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded. And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so?

Відтак дев’ятого року, десятого місяця, десятого дня місяця, було до мене слово Господнє, що говорило: … І було до мене слово Господнє, що говорило: Сину людський, ось Я одним ударом відбираю в тебе пожадання очей твоїх; та ти не будеш ридати й не будеш плакати, і сльози твої не потечуть. Стогни мовчки, не чини жалоби за померлим; зав’яжи на собі головний убір твій, і взуй на ноги твої взуття твоє, і не закривай уст твоїх, і хліба людського не їж. І говорив я вранці до народу, а ввечері померла моя жінка; і вчинив я вранці, як мені було наказано. І сказав до мене народ: Чи не скажеш нам, що це для нас означає, що ти так робиш?

Then I answered them, The word of the Lord came unto me, saying, Speak unto the house of Israel, Thus saith the Lord God; Behold, I will profane my sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword. And ye shall do as I have done: ye shall not cover your lips, nor eat the bread of men. And your tires shall be upon your heads, and your shoes upon your feet: ye shall not mourn nor weep; but ye shall pine away for your iniquities, and mourn one toward another.

Nuko ndabasubiza nti: Ijambo ry’Uhoraho ryaranyegereye, riti: Bwira inzu ya Isirayeli uti: Uku ni ko Umwami Imana ivuga iti: Dore ngiye guhumanya ubuturo bwanjye bwera, ubwiza bw’imbaraga zanyu, icyo amaso yanyu yifuza, n’icyo ubugingo bwanyu bubabarira; kandi abahungu banyu n’abakobwa banyu mwasize bazagwa ku nkota. Kandi muzagira nk’uko nagize: ntimuzitwikira iminwa, kandi ntimuzarya umugati w’ab’abantu. Imitamirizo yanyu izaba ku mitwe yanyu, n’inkweto zanyu zizaba ku birenge byanyu; ntimuzarira kandi ntimuzataka, ahubwo muzarindagira kubera gukiranirwa kwanyu, kandi muzaborogera hagati yanyu.

Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Also, thou son of man, shall it not be in the day when I take from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds, their sons and their daughters, That he that escapeth in that day shall come unto thee, to cause thee to hear it with thine ears? In that day shall thy mouth be opened to him which is escaped, and thou shalt speak, and be no more dumb: and thou shalt be a sign unto them; and they shall know that I am the Lord. Ezekiel 24:1, 15–27.

Chính Ê-xê-chi-ên sẽ là một dấu hiệu cho các ngươi: mọi điều người ấy đã làm thể nào, thì các ngươi cũng sẽ làm thể ấy; và khi điều nầy xảy đến, các ngươi sẽ biết rằng Ta là Chúa Giê-hô-va. Hỡi con người, há chẳng phải trong ngày Ta cất khỏi chúng sức mạnh của chúng, niềm vui về vinh quang của chúng, điều mắt chúng ao ước, và điều lòng chúng để vào, tức là các con trai và các con gái của chúng, thì trong ngày đó, kẻ nào thoát nạn sẽ đến cùng ngươi, để làm cho tai ngươi nghe tin ấy sao? Trong ngày đó, miệng ngươi sẽ mở ra với kẻ thoát nạn ấy; ngươi sẽ nói, và sẽ không còn câm nữa: ngươi sẽ là một dấu hiệu cho chúng; và chúng sẽ biết rằng Ta là Đức Giê-hô-va. Ê-xê-chi-ên 24:1, 15–27.

The siege’s alpha is the death of Ezekiel’s desire, and the omega is the death of Israel’s desire.

Alpha na kuzingirwa ni kifo cha tamanio la Ezekieli, na omega ni kifo cha tamanio la Israeli.

Hearing, but Not Hearing

Gukizwa, ariko Ntibumve

There are five times the elders or the people are portrayed in some fashion as listening to Ezekiel. In Ezekiel 8:1, the elders of Judah sit before him. In Ezekiel 14:1 the elders come and sit before him. In Ezekiel 20:1 the elders of Israel come to inquire of the Lord. In Ezekiel 37:18, God tells Ezekiel: “When the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these?” In chapter twenty-four the people directly ask: “Wilt thou not tell us what these things are to us, that thou doest so?” In each of the five instances the elders or people are in a Laodicean condition.

មានប្រាំលើកដែលពួកចាស់ទុំ ឬប្រជាជន ត្រូវបានបង្ហាញក្នុងលក្ខណៈណាមួយថាកំពុងស្តាប់អេសេគាល។ នៅក្នុង អេសេគាល 8:1 ពួកចាស់ទុំនៃយូដា អង្គុយនៅមុខគាត់។ នៅក្នុង អេសេគាល 14:1 ពួកចាស់ទុំមក ហើយអង្គុយនៅមុខគាត់។ នៅក្នុង អេសេគាល 20:1 ពួកចាស់ទុំនៃអ៊ីស្រាអែលមក ដើម្បីសាកសួរពីព្រះយេហូវ៉ា។ នៅក្នុង អេសេគាល 37:18 ព្រះជាម្ចាស់មានបន្ទូលប្រាប់អេសេគាលថា៖ «កាលណាកូនចៅនៃប្រជាជនរបស់ឯងនិយាយមកឯងថា តើឯងនឹងមិនបង្ហាញឲ្យយើងដឹងទេឬថា របស់ទាំងនេះមានន័យអ្វី?» នៅក្នុងជំពូកម្ភៃបួន ប្រជាជនសួរដោយផ្ទាល់ថា៖ «តើឯងនឹងមិនប្រាប់យើងទេឬថា កិច្ចការទាំងនេះមានន័យអ្វីចំពោះយើង ដែលឯងកំពុងធ្វើដូច្នេះ?» ក្នុងគ្រប់ប្រាំករណីនេះ ពួកចាស់ទុំ ឬប្រជាជន ស្ថិតនៅក្នុងស្ថានភាពឡាវឌីសេ។

And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

Li di: Ale, epi di pèp sa a: Nou tande byen wi, men nou pa konprann; nou wè byen wi, men nou pa pèsevwa. Fè kè pèp sa a vin lou, fè zòrèy yo vin bouche, epi fèmen je yo; pou yo pa wè ak je yo, pou yo pa tande ak zòrèy yo, pou yo pa konprann ak kè yo, pou yo pa tounen vin jwenn Bondye, epi pou yo pa geri. Ezayi 6:9, 10.

The five representations of the people hearing but not hearing, and the five representations of the people seeing, but not seeing align with the five steps of those who refuse to see and hear in Isaiah’s testimony.

Izethulo ezinhlanu zabantu abezwayo kodwa bangezwa, nezethulo ezinhlanu zabantu ababukayo kodwa bengaboni, ziyahambisana nezinyathelo ezinhlanu zalabo abenqaba ukubona nokuzwa ebufakazini buka-Isaya.

But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:13.

Nhưng lời của Đức Giê-hô-va đối với họ là: điều răn nối điều răn, điều răn nối điều răn; hàng nối hàng, hàng nối hàng; một chút tại đây, một chút tại kia; để họ đi, rồi ngã ngửa ra sau, bị tan vỡ, mắc bẫy, và bị bắt. Ê-sai 28:13.

And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Isaiah 8:15.

Kandi benshi muri bo bazasitara, bagwe, bavunagurwe, bagwe mu mutego, kandi bafatwe. Yesaya 8:15.

Signs

Ibimenyetso

In chapter twenty-four of Ezekiel, the period beginning at the siege and the death of Ezekiel’s wife—the desire of his eyes ends at the death of Jerusalem—the desire of Israel’s eyes. The one-and-a-half-year siege contains the signature of Alpha and Omega, and the period begins and ends with a sign. As in Ezekiel twenty-four, Jesus identifies the sign of the siege in Matthew twenty-four.

Sa sura ta ashirin da huɗu ta Ezekiyel, lokacin da ya fara da kewaye birnin da mutuwar matar Ezekiyel—abin marmarin idanunsa—ya ƙare da mutuwar Urushalima—abin marmarin idanun Isra’ila. Kewaye na shekara ɗaya da rabi yana ɗauke da hatimin Alfa da Omega, kuma wannan zamani yana farawa yana kuma ƙarewa da alama. Kamar yadda yake a Ezekiyel sura ta ashirin da huɗu, Yesu ya bayyana alamar kewaye birnin a Matiyu sura ta ashirin da huɗu.

“Christ’s words had been spoken in the hearing of a large number of people; but when He was alone, Peter, John, James, and Andrew came to Him as He sat upon the Mount of Olives. ‘Tell us,’ they said, ‘when shall these things be? and what shall be the sign of Thy coming, and of the end of the world?’ Jesus did not answer His disciples by taking up separately the destruction of Jerusalem and the great day of His coming. He mingled the description of these two events. Had He opened to His disciples future events as He beheld them, they would have been unable to endure the sight. In mercy to them He blended the description of the two great crises, leaving the disciples to study out the meaning for themselves. When He referred to the destruction of Jerusalem, His prophetic words reached beyond that event to the final conflagration in that day when the Lord shall rise out of His place to punish the world for their iniquity, when the earth shall disclose her blood, and shall no more cover her slain. This entire discourse was given, not for the disciples only, but for those who should live in the last scenes of this earth’s history.

ព្រះបន្ទូល​របស់​ព្រះគ្រីស្ទ​បាន​ត្រូវ​មាន​បន្ទូល​ឲ្យ​មនុស្ស​ជា​ច្រើន​បាន​ឮ; ប៉ុន្តែ​នៅ​ពេល​ទ្រង់​គង់​នៅ​ដោយឡែក ពេត្រុស យ៉ូហាន យ៉ាកុប និង​អនទ្រេ បាន​មក​ឯ​ទ្រង់ ខណៈ​ដែល​ទ្រង់​គង់​នៅ​លើ​ភ្នំ​អូលីវ។ ពួកគេ​ទូល​សួរ​ថា៖ «សូម​ប្រាប់​យើង​ខ្ញុំ​ផង តើ​ការ​ទាំងនេះ​នឹង​កើត​ឡើង​នៅ​ពេល​ណា? ហើយ​អ្វី​ជា​ទី​សំគាល់​នៃ​ការ​យាង​មក​របស់​ទ្រង់ និង​នៃ​ចុង​បញ្ចប់​នៃ​លោកិយ?» ព្រះយេស៊ូវ​មិន​បាន​ឆ្លើយ​តប​សិស្ស​ទ្រង់​ដោយ​លើក​យក​ការ​បំផ្លាញ​ក្រុង​យេរូសាឡិម និង​ថ្ងៃ​ដ៏​អស្ចារ្យ​នៃ​ការ​យាង​មក​របស់​ទ្រង់​មក​បកស្រាយ​ដាច់ដោយឡែក​ពី​គ្នា​ទេ។ ទ្រង់​បាន​បញ្ចូល​ការ​ពិពណ៌នា​អំពី​ព្រឹត្តិការណ៍​ទាំង​ពីរ​នេះ​ចូល​គ្នា។ បើ​ទ្រង់​បាន​បើក​សម្ដែង​ដល់​សិស្ស​ទ្រង់​នូវ​ព្រឹត្តិការណ៍​អនាគត​ដូច​ដែល​ទ្រង់​ទត​ឃើញ នោះ​ពួកគេ​មិន​អាច​ទ្រាំទ្រ​នឹង​ទិដ្ឋភាព​នោះ​បាន​ឡើយ។ ដោយ​សេចក្ដី​មេត្តាករុណា​ចំពោះ​ពួកគេ ទ្រង់​បាន​លាយបញ្ចូល​ការ​ពិពណ៌នា​អំពី​វិបត្តិ​ដ៏​ធំ​ទាំង​ពីរ​នោះ ដោយ​ទុក​ឲ្យ​សិស្ស​សិក្សា​ស្វែង​យល់​ន័យ​ដោយ​ខ្លួន​ឯង។ នៅ​ពេល​ទ្រង់​យោង​ដល់​ការ​បំផ្លាញ​ក្រុង​យេរូសាឡិម ព្រះបន្ទូល​ទំនាយ​របស់​ទ្រង់​បាន​ឈាន​ហួស​ពី​ព្រឹត្តិការណ៍​នោះ ទៅ​ដល់​អគ្គីភ័យ​ចុងក្រោយ​នៅ​ថ្ងៃ​នោះ ដែល​ព្រះអម្ចាស់​នឹង​យាង​ចេញ​ពី​ទីលំនៅ​របស់​ទ្រង់ ដើម្បី​ដាក់ទោស​លោកិយ​ពី​ព្រោះ​អំពើ​ទុច្ចរិត​របស់​គេ គឺ​នៅ​ពេល​ដែល​ផែនដី​នឹង​បើក​បង្ហាញ​ឈាម​របស់​ខ្លួន ហើយ​នឹង​លែង​លាក់បាំង​អ្នក​ដែល​ត្រូវ​បាន​សម្លាប់​នៅ​លើ​នាង​ទៀត​ហើយ។ សុន្ទរកថា​ទាំងមូល​នេះ ត្រូវ​បាន​ប្រទាន​ឡើង មិនមែន​សម្រាប់​តែ​សិស្ស​ប៉ុណ្ណោះ​ទេ ប៉ុន្តែ​សម្រាប់​អស់​អ្នក​ដែល​នឹង​រស់​នៅ​ក្នុង​ឈុត​ឆាក​ចុងក្រោយ​នៃ​ប្រវត្តិសាស្ត្រ​ផែនដី​នេះ​ផង​ដែរ។

“Turning to the disciples, Christ said, ‘Take heed that no man deceive you. For many shall come in My name, saying, I am Christ; and shall deceive many.’ Many false messiahs will appear, claiming to work miracles, and declaring that the time of the deliverance of the Jewish nation has come. These will mislead many. Christ’s words were fulfilled. Between His death and the siege of Jerusalem many false messiahs appeared. But this warning was given also to those who live in this age of the world. The same deceptions practiced prior to the destruction of Jerusalem have been practiced through the ages, and will be practiced again.

“Yesu ahindukirira abigishwa, arababwira ati: ‘Mwirinde kugira ngo hatazagira ubayobya. Kuko benshi bazaza mu izina Ryanjye, bavuga bati: Ni jye Kristo; kandi bazayobya benshi.’ Mesiya b’ibinyoma benshi bazaboneka, bavuga ko bakora ibitangaza, kandi batangaza ko igihe cyo gukizwa kw’ishyanga ry’Abayuda kigeze. Abo bazayobya benshi. Amagambo ya Kristo yarasohoye. Hagati y’urupfu Rwe n’ugotwa kwa Yerusalemu hajeho mesi ya b’ibinyoma benshi. Ariko iri burira ryahawe n’ababaho muri iki gihe cy’isi na bo. Uburyo bumwe bwo kuyobya bwakozwe mbere y’irimbuka rya Yerusalemu bwakomeje gukorwa mu bihe byose, kandi buzongera bukorwe.”

“‘And ye shall hear of wars and rumors of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet.’ Prior to the destruction of Jerusalem, men wrestled for the supremacy. Emperors were murdered. Those supposed to be standing next the throne were slain. There were wars and rumors of wars. ‘All these things must come to pass,’ said Christ, ‘but the end [of the Jewish nation as a nation] is not yet. For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ Christ said, As the rabbis see these signs, they will declare them to be God’s judgments upon the nations for holding in bondage His chosen people. They will declare that these signs are the token of the advent of the Messiah. Be not deceived; they are the beginning of His judgments. The people have looked to themselves. They have not repented and been converted that I should heal them. The signs that they represent as tokens of their release from bondage are signs of their destruction.” The Desire of Ages, 628.

“‘Hati mtasikia habari za vita na uvumi za vita; angalieni, msifadhaike; kwa maana hayo yote hayana budi kutukia, lakini mwisho haujafika bado.’ Kabla ya kuangamizwa kwa Yerusalemu, watu walishindania ukuu. Wafalme walikuwa wakiuawa. Wale waliodhaniwa kuwa wamesimama karibu na kiti cha enzi waliuawa. Kulikuwa na vita na uvumi za vita. ‘Hayo yote hayana budi kutukia,’ alisema Kristo, ‘lakini mwisho [wa taifa la Kiyahudi kama taifa] haujafika bado. Kwa maana taifa litaondoka kupigana na taifa, na ufalme kupigana na ufalme; kutakuwa na njaa, na tauni, na matetemeko ya nchi mahali pengine pengine. Hayo yote ndiyo mwanzo wa huzuni.’ Kristo alisema, Kama marabi wanavyoziona ishara hizi, watatangaza kwamba ni hukumu za Mungu juu ya mataifa kwa kuwafanya watu Wake wateule kuwa katika utumwa. Watatangaza kwamba ishara hizi ni dalili ya kuja kwa Masihi. Msidanganyike; hizo ni mwanzo wa hukumu Zake. Watu wamejitazama wenyewe. Hawajatubu wala kuongoka ili niwaponye. Ishara ambazo wanazieleza kuwa dalili za kuachiliwa kwao kutoka utumwani ni ishara za kuangamizwa kwao.” Tumaini la Vizazi Vyote, 628.

The siege of Jerusalem in the year 66, contained the sign of Rome placing its standards in the precinct of the sanctuary. Jesus’ commentary of the events of the period of 66 to 70, aligned the destruction of the year 70 with His Second Coming; and there is a sign associated with His Second Coming.

Opsada Jeruzalema godine 66. sadržavala je znak da Rim postavlja svoje zastave u predvorju Svetišta. Isusov osvrt na događaje iz razdoblja od 66. do 70. godine povezao je razorenje iz 70. godine s Njegovim Drugim dolaskom; a s Njegovim Drugim dolaskom povezan je i jedan znak.

“Soon our eyes were drawn to the East, for a small black cloud had appeared about half as large as a man’s hand, which we all knew was the Sign of the Son of Man.” The Day Star, 1846.

„Ubrzo su nam se oči upravile ka Istoku, jer se pojavio mali crni oblak, otprilike upola veličine čovekove šake, za koji smo svi znali da je Znak Sina čovečijeg.“ The Day Star, 1846.

The beginning and ending of the history of 66 to 70 AD contain a sign associated with the beginning of the siege and the destruction of the city, that aligns with the alpha and omega sign of the death of the desire of the eyes in 587 BC and 586 BC.

Intangiriro n’iherezo ry’amateka yo mu mwaka wa 66 kugeza kuri 70 nyuma ya Kristo bikubiyemo ikimenyetso gifitanye isano n’itangiriro ryo kugota no kurimburwa k’umurwa, kandi gihura n’ikimenyetso cya alfa na omega cy’urupfu rw’icyifuzo cy’amaso mu mwaka wa 587 mbere ya Kristo no mu wa 586 mbere ya Kristo.

The history of the one-and-a-half-year siege is a “sign,” for the latter days. The foolish virgins represented in the history of Ezekiel find the counterpart in the history of the wise virgins who saw the sign of the siege in the year 66 and fled to safety. The one-and-a-half-year siege is the sign that manifests two classes of worshippers. One class will understand the sign, the other class, represented as “many” by Isaiah—will not see or hear.

Lịch sử của cuộc vây hãm một năm rưỡi là một “dấu hiệu” cho những ngày sau rốt. Các trinh nữ dại được tượng trưng trong lịch sử của Ê-xê-chi-ên tìm thấy đối ứng của mình trong lịch sử các trinh nữ khôn, là những người đã thấy dấu hiệu của cuộc vây hãm vào năm 66 và trốn đến nơi an toàn. Cuộc vây hãm một năm rưỡi là dấu hiệu bày tỏ hai hạng người thờ phượng. Một hạng sẽ hiểu dấu hiệu ấy; hạng kia, được Ê-sai tiêu biểu là “nhiều người,” sẽ không thấy cũng không nghe.

Many and Few

Benshi n’Abake}

Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen. Matthew 22:13, 14.

Tada kralj reče slugama: Svežite mu ruke i noge, odvedite ga i bacite u krajnju tamu; ondje će biti plač i škrgut zubi. Jer mnogi su pozvani, ali je malo izabranih. Matej 22:13, 14.

So the last shall be first, and the first last: for many be called, but few chosen. Matthew 20:16.

Tako će posljednji biti prvi, a prvi posljednji; jer mnogi su pozvani, ali malo izabranih. Matej 20:16.

To See and Hear

Ukubona noKuva

There are five acted out parables in the book of Ezekiel and also five times that Ezekiel spoke to the leaders and people. Those two witnesses identify the five foolish virgins who refuse to ‘see’ and refuse to ‘hear.’ They refuse to see or hear the knowledge that is increased when Jesus, who as the Lion of the tribe of Judah unseals His prophetic Word.

Trong sách Ê-xê-chi-ên có năm ẩn dụ được thực hiện bằng hành động, và cũng có năm lần Ê-xê-chi-ên phán với các nhà lãnh đạo và dân sự. Hai chứng nhân ấy nhận diện năm trinh nữ dại là những kẻ từ chối “nhìn thấy” và từ chối “nghe.” Họ từ chối nhìn thấy hoặc nghe biết tri thức được gia tăng khi Chúa Giê-xu, là Sư Tử của chi phái Giu-đa, mở các ấn niêm trên Lời tiên tri của Ngài.

The World will See and Hear

Duniya za ta Gani ta kuma Ji

All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.

Svi vi stanovnici svijeta i vi koji prebivate na zemlji, gledajte kad podigne stijeg na gorama; i kad zatrubi u trubu, slušajte. Izaija 18:3.

And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness. Isaiah 29:18.

A u onaj dan gluhi će čuti riječi knjige, i oči slijepih vidjet će iz tame i iz mraka. Izaija 29:18.

My Foolish & Sottish People have no Knowledge

אנשים שלי השוטים והסכלים אין להם דעת

How long shall I see the standard, and hear the sound of the trumpet? For my people is foolish, they have not known me; they are sottish children, and they have none understanding: they are wise to do evil, but to do good they have no knowledge. Jeremiah 4:21, 22.

Cho đến bao lâu ta còn phải thấy cờ hiệu, và nghe tiếng kèn? Vì dân ta ngu dại, chúng chẳng biết ta; chúng là những con cái dại dột, không có sự thông hiểu; chúng khôn ngoan để làm điều ác, nhưng làm điều lành thì chẳng có tri thức. Giê-rê-mi 4:21, 22.

Declare this in the house of Jacob, and publish it in Judah, saying, Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not. Jeremiah 5:20, 21.

Lý công bố điều nầy trong nhà Gia-cốp, và rao truyền điều đó trong Giu-đa, rằng: Hãy nghe điều nầy, hỡi dân ngu dại và không có sự hiểu biết; là kẻ có mắt mà không thấy; có tai mà không nghe. Giê-rê-mi 5:20, 21.

A Rebellious House

Egy lázadó ház

The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.

Yehova ritutayirongera, iti: Mwana w’umuntu, uba hagati y’inzu y’abagome, bafite amaso yo kureba ariko ntibabone; bafite amatwi yo kumva ariko ntibumve, kuko ari inzu y’abagome. Ezekiyeli 12:1, 2.

Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.

Niyo mpamvu mbavugisha mu migani; kuko bareba ntibabone, kandi bumva ntibumve, habe no gusobanukirwa ntibasobanukirwe. Kandi muri bo harasohorera ubuhanuzi bwa Yesaya, buvuga buti: Nimwumva, muzumva ariko ntimuzasobanukirwa; kandi nimureba, muzareba ariko ntimuzabonesha amaso y’umutima. Kuko umutima w’ubu bwoko warinze ugwira ibinure, n’amatwi yabo yabaye ibiremereye mu kumva, n’amaso yabo bayahumye; kugira ngo hatazagira igihe babonesha amaso yabo, kandi bakumvisha amatwi yabo, kandi bagasobanukirwa n’umutima wabo, maze bagahinduka, nanjye nkabakiza.

But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:13–17.

Ali blagoslovljene su vaše oči, jer vide; i vaše uši, jer čuju. Jer zaista vam kažem: mnogi proroci i pravednici željeli su vidjeti ono što vi vidite, i nisu vidjeli; i čuti ono što vi čujete, i nisu čuli. Matej 13:13–17.

The Old Paths

Tsofaffin Hanyoyi

Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

Uti Bwana asema hivi, Simameni njiani, mkaone, na kuuliza mapito ya kale, iliyo njia njema ni ipi; mkaenende humo, nanyi mtapata raha kwa roho zenu. Lakini wakasema, Hatutaki kuenenda humo. Tena niliwawekea walinzi juu yenu, nikisema, Sikilizeni sauti ya tarumbeta. Lakini wakasema, Hatusikii. Yeremia 6:16, 17.

The Message of 1840–1844

Ubutumwa bwo mu 1840–1844

“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

“Sve poruke date od 1840. do 1844. treba sada snažno iznositi, jer ima mnogo ljudi koji su izgubili svoje usmjerenje. Poruke treba uputiti svim crkvama.

“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

“Kristi tha: ‘Lum sytë tuaj, sepse shohin; dhe veshët tuaj, sepse dëgjojnë. Sepse, në të vërtetë, unë po ju them se shumë profetë dhe njerëz të drejtë kanë dëshiruar të shohin ato gjëra që ju shihni, dhe nuk i kanë parë; dhe të dëgjojnë ato gjëra që ju dëgjoni, dhe nuk i kanë dëgjuar’ [Mateu 13:16, 17]. Lum sytë që panë ato gjëra që u panë në vitet 1843 dhe 1844.

“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

“Ubutumwa bwaratanzwe. Kandi ntihakagombye kubaho gutinda mu kongera kubusubiramo, kuko ibimenyetso by’ibihe biri gusohora; umurimo wo kurangiza ugomba gukorwa. Umurimo ukomeye uzakorwa mu gihe gito. Vuba ubutumwa buzatangwa nk’uko Imana yabugennye, maze buzabyara induru irenga. Maze Daniyeli azahagarara mu mugabane we, atange ubuhamya bwe.” Manuscript Releases, volume 21, 437.

The Sign of the Siege

Ikimenyetso cy’Igoswe

There is five times in the book of Ezekiel where he ‘acted out’ a parable that the people refused to see, and also five times he ‘spoke’ with those people, who refused to hear. The two witnesses of the acted parable and the speaking were presented to the five foolish virgins. One of the acted parables, located in chapter four represents the “sign” of the siege, that warns of the coming destruction. The message of Ezekiel is the message to Laodicea.

Mu gitabo cya Ezekiyeli habonekamo incuro eshanu aho “yakinnye” umugani abantu banze kubona, kandi nanone incuro eshanu aho “yavuganye” n’abo bantu banze kumva. Abo bagabo babiri b’abahamya, ari bo umugani wakinnwe no kuvugwa kw’ijambo, bashyikirijwe ba bakobwa batanu b’abapfu. Umwe muri iyo migani yakinnwe, uboneka mu gice cya kane, ugereranya “ikimenyetso” cy’ugotwa k’umudugudu, kiburira iby’irimbuka rigiye kuza. Ubutumwa bwa Ezekiyeli ni bwo butumwa bugenewe Lawodikiya.

The “sign” given for Laodicea is the ‘sign of the siege’, and the siege of the latter days is represented by several witnesses. The only sign given to the Jews of Christ’s day was the sign of Jonah, who represents an acted-out parable of three days in the belly of a whale.

“Dấu hiệu” được ban cho Laodicea là ‘dấu hiệu của cuộc vây hãm’, và cuộc vây hãm trong những ngày sau rốt được nhiều nhân chứng tiêu biểu trình bày. Dấu hiệu duy nhất được ban cho dân Do Thái vào thời của Đấng Christ là dấu hiệu của Giô-na, là người tiêu biểu cho một ẩn dụ được diễn tả bằng hành động về ba ngày trong bụng cá lớn.

Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. Matthew 12:38–40.

Awo bamwe mu banditsi n’Abafarisayo baramusubiza bati: Mwigisha, turashaka kubona ikimenyetso kivuye kuri wowe. Ariko arabasubiza ati: Igisekuru kibi kandi cy’ubusambanyi ni cyo gishaka ikimenyetso; kandi nta kindi kimenyetso kizagihabwa keretse ikimenyetso cya umuhanuzi Yona. Kuko nk’uko Yona yamaze iminsi itatu n’amajoro atatu mu nda y’urufi runini, ni ko n’Umwana w’umuntu azamara iminsi itatu n’amajoro atatu mu nda y’isi. Matayo 12:38–40.

The Sign of Jonah

យូន៉ាស​ជា​សញ្ញា

The sign of Jonah was an acted-out parable of a resurrection from death. John represents the same truth, for he was cast into a boiling pot of oil, and came out alive. Daniel in the lion’s den and the three worthies in the furnace of Nebuchadnezzar represent a resurrection from death. All represent the one hundred and forty-four thousand who are resurrected in Revelation chapter eleven.

Isibonakaliso sikaJona sasingumzekeliso owawenziwe ngokubonakalayo wokuvuka ekufeni. UJohane umelela iqiniso elifanayo, ngokuba waphonswa embizeni yamafutha abilayo, waphuma ephila. UDaniyeli emgodini wezingonyama kanye namaqhawe amathathu esithandweni sikaNebukadinesari bamelela ukuvuka ekufeni. Bonke bamelela abayizinkulungwane eziyikhulu namashumi amane nane abavuswa esahlukweni seshumi nanye seSambulo.

“The thoughts of the Saviour now returned from contemplating the past and future. While the people were endeavoring to explain what they had seen and heard according to the impressions made upon their minds, and according to the light they possessed, ‘Jesus answered and said, This voice came not because of me, but for your sakes.’ It was the crowning evidence of his Messiahship, the signal of the Father that Jesus had uttered the truth, and was the Son of God. Would the Jews turn from this testimony of high Heaven? They had once asked the Saviour, What sign showest thou that we may see and believe? Innumerable signs had been given all through the ministry of Christ; yet they had closed their eyes and hardened their hearts lest they should be convinced. The crowning miracle of the resurrection of Lazarus did not remove their unbelief, but filled them with increased malice; and now that the Father had spoken, and they could ask for no further sign, their hearts were not softened and they still refused to believe.” Spirit of Prophecy, volume 3, 79.

“Awọn ero Oluwa Olugbala náà sì padà báyìí láti inú ìrònú nípa ohun tí ó ti kọjá àti ohun tí ń bọ̀. Nígbà tí àwọn ènìyàn ń gbìyànjú láti túmọ̀ ohun tí wọ́n ti rí tí wọ́n sì ti gbọ́ gẹ́gẹ́ bí ìmọ̀lára tí a ti fi sí inú ọkàn wọn, àti gẹ́gẹ́ bí ìmọ́lẹ̀ tí wọ́n ní, ‘Jesu dáhùn ó sì wí pé, Ohùn yìí kò wá nítorí mi, bí kò ṣe nítorí yín.’ Èyí ni ẹ̀rí tó ga jùlọ ti jíjẹ́ Mèsáyà rẹ̀, àmì láti ọ̀dọ̀ Baba pé Jesu ti sọ òtítọ́, àti pé òun ni Ọmọ Ọlọ́run. Ṣé àwọn Júù yóò yí padà kúrò nínú ẹ̀rí yìí láti ọ̀run gíga? Wọ́n ti bi Olugbala lẹ́ẹ̀kan rí pé, Àmì wo ni ìwọ fi hàn kí a lè rí i kí a sì gbàgbọ́? Àìníye àmì ni a ti fi hàn jálẹ̀ gbogbo iṣẹ́ ìránṣẹ́ Kristi; ṣùgbọ́n wọ́n ti pa ojú wọn mọ́, wọ́n sì ti mú ọkàn wọn le, kí wọ́n má bàa dá wọn lójú. Ìyanu tó ga jùlọ náà, ìjíǹde Lasaru, kò mú àìgbàgbọ́ wọn kúrò, ṣùgbọ́n ó kún wọn fún ìkà tí ó pọ̀ sí i; àti nísinsin yìí tí Baba ti sọ̀rọ̀, tí wọn kò sì lè béèrè fún àmì mìíràn mọ́, ọkàn wọn kò rọ̀, wọ́n sì ṣì kọ̀ láti gbàgbọ́.” Spirit of Prophecy, volume 3, 79.

Lazarus was the sign of the resurrection as acted out by Jonah in the belly of the whale. The voice of the Father in connection with the resurrected Lazarus represents the combination of Divinity and humanity, which is of course the nature of Christ, who took human flesh upon Himself. The combination of Divinity with humanity is the ensign of the one hundred and forty-four thousand, and Lazarus is the sign of resurrection power which accomplishes the joining of Creator with creature.

ULazaru wayeluphawu lovuko njengoba lwalwenziwa ngokomfanekiso nguJona esiswini somkhomo. Izwi likaYise elihambisana noLazaru ovusiweyo limele ukuhlanganiswa kobuNkulunkulu nobuntu, okuyikho, kambe, okuyimvelo kaKristu, owazithathela inyama yobuntu. Ukuhlanganiswa kobuNkulunkulu nobuntu kuyisibhengezo sabayizinkulungwane eziyikhulu namashumi amane nane, futhi uLazaru uluphawu lwamandla ovuko afeza ukuhlanganiswa koMdali nesidalwa.

“By the raising of Lazarus, many were led to believe in Jesus. It was God’s plan that Lazarus should die and be laid in the tomb before the Saviour should arrive. The raising of Lazarus was Christ’s crowning miracle, and because of it many glorified God.” Manuscript Releases, volume 21, 111.

“Phục sinh La-xa-rơ đã khiến nhiều người được dẫn dắt đến chỗ tin nơi Đức Chúa Jêsus. Đó là kế hoạch của Đức Chúa Trời rằng La-xa-rơ phải chết và được đặt trong mồ trước khi Đấng Cứu Thế đến. Việc làm cho La-xa-rơ sống lại là phép lạ tột đỉnh của Đấng Christ, và bởi đó nhiều người đã tôn vinh Đức Chúa Trời.” Manuscript Releases, tập 21, 111.

Lazarus led the triumphal entry into Jerusalem, and he was the living “sign” of the resurrection that is illustrated by Jonah.

Lazaro yayoboye ukwínjira kw’intsinzi i Yerusalemu, kandi yari “ikimenyetso” kizima cy’izuka gishushanyijwe na Yona.

“Lazarus, whose body had seen corruption in the grave, but who now rejoiced in the strength of glorious manhood, led the beast on which the Saviour rode.” The Desire of Ages, 572.

“Lazaro, wey ʼnkata laha nduta yoho nuuni ndaani yavi, ta ni kuu xini, ta viko kuu nchitu níʼi fuerza yoho ndusu ndaa ñivi, sika kaa yuku kaa niʼi ña Salvador ndzi.” The Desire of Ages, 572.

The triumphal entry aligns with the Exeter camp meeting, which was the alpha fulfillment of the parable of the ten virgins, and thus aligns the “sign” of Jonah and Lazarus with the omega and perfect fulfillment of the proclamation of the message, “Behold the Bridegroom cometh!”

Ukungena kokunqoba kuyahambisana nomhlangano wekamu lase-Exeter, owawuwukugcwaliseka kwe-alpha komfanekiso wezintombi eziyishumi, ngakho-ke kuhlanganisa “isibonakaliso” sikaJona noLazaru ne-omega kanye nokugcwaliseka okuphelele kokumenyezelwa komlayezo othi, “Bhekani, uMyeni uyeza!”

“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

“Souvan yo fè m sonje parabòl dis vyèj yo, senk nan yo te saj, epi senk te sòt. Parabòl sa a te akonpli epi li pral akonpli jis nan pi piti detay la, paske li gen yon aplikasyon espesyal pou tan sa a, epi, menm jan ak mesaj twazyèm zanj lan, li te akonpli epi li pral kontinye rete verite prezan jouk nan fen tan an.” Review and Herald, 19 out 1890.

Jonah, Lazarus and Samuel Snow arriving late to the Exeter camp meeting align with Ezekiel’s “sign of the siege.” Lazarus led Christ into Jerusalem on an ass.

Jona, Lazarus, da Samuel Snow, da suka iso a makare zuwa taron sansani na Exeter, sun dace da “alamar kewaye” ta Ezekiyel. Lazarus ne ya jagoranci Almasihu zuwa Urushalima a kan jaki.

“Bates was one of the important leaders in the Exeter (New Hampshire) camp meeting in August, 1844, when the ‘true midnight cry’ was first presented. Bates, it happened, was the preacher chosen for that morning’s service at the camp. He was exhorting his hearers to be faithful and calmly assuring them that God was simply testing them, that they were in the tarrying time, and similar sentiments, when Samuel S. Snow rode into the camp on horseback. Taking a seat beside his sister, Mrs. John Couch, Snow reiterated his conviction that Christ would appear at the time appointed. Greatly stirred, Mrs. Couch startled the audience by rising and declaring, ‘Here is a man with a message from God!’” Leroy Froom, The Prophetic Faith of our Fathers, volume 4, 549.

“Bates alikuwa mmoja wa viongozi muhimu katika mkutano wa kambi wa Exeter (New Hampshire) mnamo Agosti, 1844, wakati ambapo ‘kilio cha kweli cha usiku wa manane’ kiliwasilishwa kwa mara ya kwanza. Ilitokea kwamba Bates ndiye aliyekuwa mhubiri aliyechaguliwa kwa ibada ya asubuhi hiyo kambini. Alikuwa akiwahimiza wasikilizaji wake kuwa waaminifu na akiwaondolea wasiwasi kwa utulivu kwamba Mungu alikuwa akiwajaribu tu, kwamba walikuwa katika wakati wa kukawia, na mawazo mengine yanayofanana na hayo, ndipo Samuel S. Snow akaingia kambini akiwa amepanda farasi. Akiwa ameketi kando ya dada yake, Bi. John Couch, Snow alisisitiza tena msimamo wake kwamba Kristo angeonekana wakati uliowekwa. Akiwa ameguswa sana, Bi. Couch aliwashtua waliokuwapo kwa kuinuka na kutangaza, ‘Huyu hapa mtu mwenye ujumbe kutoka kwa Mungu!’” Leroy Froom, The Prophetic Faith of our Fathers, juzuu ya 4, 549.

In April, 1521 Martin Luther travelled in a horse drawn wagon to the Diet of Worms, where he rejected papal traditions and customs and stated, “Unless I am convinced by the testimony of the Scriptures or by clear reason… I cannot and will not recant anything, since it is neither safe nor right to go against conscience. Here I stand. I can do no other. God help me. Amen.”

Vào tháng Tư năm 1521, Martin Luther đã đi bằng một cỗ xe ngựa đến Nghị hội Worms, nơi ông bác bỏ các truyền thống và tập tục của giáo hoàng và tuyên bố: “Trừ phi tôi được thuyết phục bởi chứng cứ của Kinh Thánh hoặc bởi lý lẽ rõ ràng… tôi không thể và sẽ không rút lại bất cứ điều gì, vì chống lại lương tâm thì chẳng những không an toàn mà cũng không đúng. Tôi đứng tại đây. Tôi không thể làm khác. Xin Đức Chúa Trời giúp tôi. A-men.”

As the Pharisees opposed Christ’s triumphal entry, the papal authorities opposed Luther’s entry. Luther then changed his name (a symbol of the sealing) and was hidden away while he translated the New Testament into the German language. His presentation at the Diet of Worms typified the Midnight Cry which led to the death decree from the church state authorities of the time, thus typifying the Sunday law. After ten months in hiding under the name of ‘Junker Jörg’ the threat from authorities had changed, largely to two military problems faced by the corrupt Charles V. Those two military threats were France and Islam, representing the same unholy alliance of socialism and Islam that today is confronting mankind.

Kama vile Mafarisayo walivyoupinga kuingia kwa Kristo kwa ushindi, ndivyo mamlaka za kipapa zilivyoupinga kuingia kwa Luther. Kisha Luther akabadilisha jina lake (ishara ya kutiwa muhuri) na akafichwa kwa muda alipokuwa akiitafsiri Agano Jipya katika lugha ya Kijerumani. Kuwasilishwa kwake katika Diet of Worms kulifananisha Kilio cha Usiku wa Manane, ambacho kilisababisha amri ya kifo kutoka kwa mamlaka ya kanisa na serikali ya wakati huo, hivyo kikifananisha sheria ya Jumapili. Baada ya miezi kumi akiwa mafichoni chini ya jina la ‘Junker Jörg’ tisho kutoka kwa mamlaka lilikuwa limebadilika, kwa kiasi kikubwa likiwa matatizo mawili ya kijeshi yaliyomkabili Charles V mwovu. Vitisho hivyo viwili vya kijeshi vilikuwa Ufaransa na Uislamu, vikiiwakilisha muungano uleule usio mtakatifu wa ujamaa na Uislamu ambao leo unaukabili wanadamu.

“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.

“Ibikorwa by’Imana ku isi, uko ibihe bisimburana, bigaragaza isano ikomeye cyane muri buri bugorozi bukomeye cyangwa mu muryango wose w’iyobokamana. Amahame y’uko Imana ikorana n’abantu ahora ari amwe. Imigendere ikomeye y’iki gihe ifite icyo ihuriyeho n’iyo mu bihe byahise, kandi ibyo itorero ryanyuzemo mu bihe bya kera bifite amasomo y’agaciro kenshi ku gihe cyacu.” The Great Controversy, 343.

An ass led by Lazarus brought Christ into Jerusalem, a horse drawn carriage brought Luther to the Diet of Worms, and a horse brought Snow to the Exeter camp meeting, thus identifying the ass, and horse, both members of the “Equidae” family in the genus “Equus,” as the sign of the message of the Midnight Cry.

Indogobe iyobowe na Lazaro yazanye Kristo i Yerusalemu, igare rikururwa n’ifarashi ryazanye Luteri ku Nteko ya Worms, kandi ifarashi yazanye Snow mu materaniro yo mu nkambi ya Exeter; bityo indogobe n’ifarashi, byombi ari ibyiciro byo mu muryango wa “Equidae” wo mu bwoko bwa “Equus,” bigaragazwa nk’ikimenyetso cy’ubutumwa bw’Induru yo mu Gicuku.

Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.

Rabine cyane, wa mukobwa wa Siyoni; rangurura ijwi, wa mukobwa wa Yerusalemu: dore, Umwami wawe araje agusanga: ni umukiranutsi, kandi azanye agakiza; yicishije bugufi, kandi ahetswe n’indogobe, ari yo cyana cy’indogobe. Zekariya 9:9.

The sign of the Midnight Cry message is the arrival of the ass or horse, both symbols of Islam. The chosen messenger of the true message of the midnight cry arrived upon a horse in alignment with Christ arriving on an ass. The “siege” in the latter days is marked by the fulfillment of Ellen White’s identification that the city of Nashville is to be struck by “fireballs.”

Ikimenyetso cy’ubutumwa bw’Amata y’Ijoro Hagati ni ukuza kw’indogobe cyangwa ifarashi, byombi bikaba ibimenyetso bya Isilamu. Intumwa yatoranyijwe y’ubutumwa nyakuri bw’amata y’ijoro hagati yageze ku ifarashi, bihuje n’uko Kristo yageze ku ndogobe. “Kugotwa” mu minsi y’imperuka kurangwa no gusohora kw’icyo Ellen White yagaragaje ko umujyi wa Nashville ugomba gukubitwa n’“udupira tw’umuriro.”

Why does the siege begin at the fireballs of Nashville? Is it because Islam is represented by the ass and the horse in God’s prophetic Word?

Miért Nashville tűzgolyóinál kezdődik az ostrom? Vajon azért, mert az iszlámot a szamár és a ló jelképezi Isten prófétai Igéjében?

Smyrna

Smirna

The Emperor Nero marks the beginning of the church of Smyrna when the city of Rome was burned in the year 64. The date marks the beginning of the persecution of the Christian church accomplished over a two hundred and fifty year period that concluded at the Edict of Milan in the year 313. The formation of the image of the beast represents the alpha waymark that introduces a period that ends with an omega waymark represented by the mark of the beast at the soon-coming Sunday law. The period is identified as beginning with “edicts.”

UNero, uMbusi, uphawula ukuqala kwebandla laseSmirna ngesikhathi idolobha laseRoma lishiswa ngonyaka ka-64. Lolo suku luphawula ukuqala kokuhlushwa kwebandla lamaKristu okwafezwa phakathi nenkathi yeminyaka engamakhulu amabili namashumi amahlanu, eyaphetha ngoMthetho WaseMilan ngonyaka ka-313. Ukwakhiwa komfanekiso wesilo kumelela uphawu lwendlela lwe-alpha olwethula inkathi ephela ngophawu lwendlela lwe-omega, olumelelwa uphawu lwesilo emthethweni weSonto osuzayo maduze. Le nkathi ichazwa njengoqala “ngeziyalezo.”

“If the reader would understand the agencies to be employed in the soon-coming contest, he has but to trace the record of the means which Rome employed for the same object in ages past. If he would know how papists and Protestants united will deal with those who reject their dogmas, let him see the spirit which Rome manifested toward the Sabbath and its defenders.

“Ọ bụrụ na onye na-agụ ya chọrọ ịghọta ike ndị a ga-eji rụọ ọrụ n’agha ahụ na-abịa n’oge na-adịghị anya, naanị ihe ọ ga-eme bụ ịgbaso ndekọ nke ụzọ ndị Rom jiri mee otu ebumnobi ahụ n’oge gara aga. Ọ bụrụ na ọ chọrọ ịmata otú ndị Papist na ndị Protestant jikọtara ọnụ ga-esi emeso ndị jụrụ nkwenkwe ha, ka o lee mmụọ nke Rom gosipụtara n’ihe metụtara Ụbọchị Izu Ike na ndị na-agbachitere ya.

“Royal edicts, general councils, and church ordinances sustained by secular power were the steps by which the pagan festival attained its position of honor in the Christian world. The first public measure enforcing Sunday observance was the law enacted by Constantine. (A.D. 321; see Appendix note for page 53.) This edict required townspeople to rest on ‘the venerable day of the sun,’ but permitted countrymen to continue their agricultural pursuits. Though virtually a heathen statute, it was enforced by the emperor after his nominal acceptance of Christianity.” The Great Controversy, 574.

“Lệnh chỉ của các vua, các công đồng chung, và các giáo luật của hội thánh được quyền lực thế tục nâng đỡ, chính là những bước mà nhờ đó lễ hội ngoại giáo ấy đạt đến địa vị được tôn vinh trong thế giới Cơ Đốc giáo. Biện pháp công khai đầu tiên nhằm cưỡng bách việc giữ ngày Chủ nhật là đạo luật do Constantine ban hành. (A.D. 321; xem ghi chú Phụ lục cho trang 53.) Chiếu chỉ này buộc dân cư thành thị phải nghỉ ngơi vào ‘ngày đáng tôn kính của mặt trời,’ nhưng cho phép dân cư thôn quê tiếp tục công việc nông nghiệp của mình. Mặc dù thực chất là một đạo luật ngoại giáo, nó đã được hoàng đế thi hành sau khi ông trên danh nghĩa chấp nhận Cơ Đốc giáo.” Thiện Ác Đấu Tranh, 574.

The first royal edict that marked a transition from the church of Smyrna to the church of Pergamos was the Edict of Milan in 313. It represented the first step which led to the first Sunday law of 321. The destruction of Jerusalem typifies the Sunday law, and two prophetic witnesses identify a siege that preceded the destruction. Those two sieges represented by Babylon’s third siege in 587 BC and Rome’s second siege in the year 70 identify that the waymark that precedes the waymark of the Sunday law—is a prophetic siege.

Gùrù eze nke mbụ nke gosiri mgbanwe site na chọọchị Saịmịna gaa na chọọchị Pẹgamọs bụ Iwu Milan nke afọ 313. Ọ nọchiri anya nzọụkwụ mbụ nke duru gaa n’iwu Sọnde mbụ nke afọ 321. Mbibi Jerusalem na-anọchi anya iwu Sọnde, ndị akaebe amụma abụọ na-akọwapụtakwa nnọchibido nke buru ya ụzọ. Nnọchibido abụọ ahụ, nke nnọchibido nke atọ nke Babilọn n’afọ 587 T.K. na nnọchibido nke abụọ nke Rom n’afọ 70 nọchiri anya, na-egosi na akara-ụzọ nke na-ebute akara-ụzọ nke iwu Sọnde ụzọ—bụ nnọchibido amụma.

Nebuchadnezzar laid siege against Jehoiakim, then Jehoiachin and finally Zedekiah. Cestius laid siege in the year 66, and fulfilled the sign Jesus had given the church, just as the third siege of 587 BC possessed the sign of Ezekiel’s wife’s death. The waymark that precedes the destruction of Jerusalem is a siege, and it is also a “sign.” The waymark that preceded the Sunday law of 321 was the Edict of Milan, where the transition from a church (Smyrna) that has no condemnation into Pergamos, the symbol of a compromised church.

Nebukadinezar je opsjeo Jojakima, zatim Jojakina i naposljetku Sidkiju. Cestije je opsjeo godine 66. i ispunio znak koji je Isus dao crkvi, upravo kao što je treća opsada 587. pr. Kr. nosila znak smrti Ezekielove žene. Putokaz koji prethodi razorenju Jeruzalema jest opsada, a ona je ujedno i „znak“. Putokaz koji je prethodio nedjeljnom zakonu iz 321. bio je Milanski edikt, pri čemu se zbiva prijelaz iz crkve (Smirne) koja nema nikakve osude u Pergam, simbol kompromitirane crkve.

The Edict of Milan is therefore the beginning of a prophetic siege, and it is also a sign. It also marks where the Laodicean movement of the one hundred and forty-four thousand transitions unto the Philadelphian movement of the one hundred and forty-four thousand.

Milánói Rendelet ennélfogva egy prófétai ostrom kezdete, és egyúttal jel is. Egyúttal azt is jelzi, hogy hol megy át a száznegyvennégyezer laodíceai mozgalma a száznegyvennégyezer filadelfiai mozgalmába.

Philadelphia and Smyrna, represent the only two churches in Revelation’s seven churches which have no condemnation. This fact in turn identifies that transition, as the transition of the church militant unto the church triumphant. That transition aligns with the Edict of Milan, where the latter-day movement of the one hundred and forty-four thousand becomes that eighth church, that is of the seven. Philadelphia and Smyrna are also the only two churches that struggle with those who claim they are Jews, but are actually of the synagogue of Satan.

Philadelphia ne Smyrna, zī Revelation ke māyē kē hāft kaleesā yāndī tanhā dō kaleesā and kī hīč malāmat bar ānān nīst. Ēn haqīqat ba nōbē-ye khōd ān guzār rā ba ḥays guzār az kaleesā-ye jangāwar ba kaleesā-ye pīrūzmand mushakhkhas mīsāzad. Ān guzār bā Farmān-e Mīlān ham-sō ast, jāyī ke ḥarakat-e rūzhā-ye ākhir-e yek sad o chihil o chahār hazār, ān hashtomīn kaleesā mīshavad, kī az ān hāft ast. Philadelphia ne Smyrna hamchunīn tanhā dō kaleesā and ke bā ānānī kī da‘wā mīkunand Yahūd hastand, walī dar wāqi‘ az kanīsā-ye Shayṭān and, kashmakash dārand.

That waymark of 313 also aligns with the Exeter camp meeting from August 12 to 17 in 1844. When the camp meeting ended, the message swept across the eastern seaboard of the United States like a tidal wave until the door closed on October 22, 1844.

Ye ngingo yendlela ka-313 iyavumelana futhi nomhlangano wenkambu wase-Exeter owawungo-Agasti 12 kuya ku-17 ngowe-1844. Lapho umhlangano wenkambu usuphelile, umlayezo wasakazeka kulo lonke ugu olusempumalanga ye-United States njengamagagasi olwandle anamandla kwaze kwavalwa umnyango ngo-Okthoba 22, 1844.

“Like a tidal wave the movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused. Fanaticism disappeared before this proclamation like early frost before the rising sun. Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God. It was similar in character to those seasons of humiliation and returning unto the Lord which among ancient Israel followed messages of reproof from His servants. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits. There was persevering prayer and unreserved consecration to God.” The Great Controversy, 400, 401.

“កិច្ចចលនានោះបានសាយភាយគ្របដណ្តប់លើទឹកដីទាំងមូលដូចរលកយក្សនៃសមុទ្រ។ ពីទីក្រុងមួយទៅទីក្រុងមួយ ពីភូមិមួយទៅភូមិមួយ ហើយឈានចូលទៅដល់តំបន់ជនបទដាច់ស្រយាលផងដែរ រហូតដល់ប្រជាជនរបស់ព្រះដែលកំពុងរង់ចាំ ត្រូវបានដាស់ឲ្យភ្ញាក់ឡើងយ៉ាងពេញលេញ។ ការជ្រុលនិយមបានបាត់សាបសូន្យទៅចំពោះការប្រកាសនេះ ដូចសាយសត្វព្រឹកព្រលឹមដែលរលាយបាត់នៅមុខព្រះអាទិត្យរះ។ អ្នកជឿបានឃើញសេចក្តីសង្ស័យ និងការយល់ច្រឡំរបស់ខ្លួនត្រូវបានដកចេញ ហើយសេចក្តីសង្ឃឹម និងសេចក្តីក្លាហានបានបំពេញចិត្តរបស់ពួកគេ។ កិច្ចការនេះគ្មានភាពជ្រុលហួសហេតុទាំងឡាយដែលតែងតែបង្ហាញឡើង នៅពេលមានការរំភើបតាមបែបមនុស្ស ដោយគ្មានឥទ្ធិពលគ្រប់គ្រងនៃព្រះបន្ទូល និងព្រះវិញ្ញាណរបស់ព្រះ។ វាមានលក្ខណៈស្រដៀងនឹងរដូវកាលនៃការបន្ទាបខ្លួន និងការវិលត្រឡប់មករកព្រះអម្ចាស់ ដែលក្នុងចំណោមអ៊ីស្រាអែលបុរាណ តែងតែកើតមានបន្ទាប់ពីសារនៃការស្តីបន្ទោសពីអ្នកបម្រើរបស់ទ្រង់។ វាបានបង្ហាញលក្ខណៈសម្បត្តិទាំងនោះ ដែលសម្គាល់កិច្ចការរបស់ព្រះនៅគ្រប់សម័យកាល។ មានសេចក្តីអំណរដ៏រំភើបខ្លាំងតិចណាស់ ប៉ុន្តែមានការពិនិត្យចិត្តយ៉ាងជ្រាលជ្រៅ ការសារភាពបាប និងការបោះបង់ចោលលោកិយវិស័យវិញ។ ការត្រៀមខ្លួនជួបព្រះអម្ចាស់ គឺជាបន្ទុកលើព្រលឹងដែលតស៊ូយ៉ាងឈឺចាប់។ មានការអធិស្ឋានដោយព្យាយាមមិនលះបង់ និងការថ្វាយខ្លួនទាំងស្រុងដល់ព្រះ។” The Great Controversy, 400, 401.

The door closing on October 22, 1844 typifies the soon-coming Sunday law, and the waymark that preceded the closed door of October 22, was the Exeter camp meeting. The Exeter camp meeting therefore aligns with the Edict of Milan. It also aligns with Christ’s triumphal entry.

Kuvalwa komnyango ngo-Okthoba 22, 1844 kufanekisela umthetho weSonto osuzayo maduze, kanti uphawu lwendlela olwandulela umnyango ovaliwe wango-Okthoba 22 kwakungumhlangano wekamu wase-Exeter. Ngakho-ke umhlangano wekamu wase-Exeter uhambisana noMthetho waseMilan. Futhi uhambisana nokungena kukaKristu kokunqoba.

“The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250.

“Ukukhala kwaphakathi kobusuku kwakungathwalwa kangako yizingxoxo, nakuba ubufakazi bemiBhalo babucacile futhi buphetha ngokuphelele. Kwakuhamba nakho amandla ashukumisayo ayethinta umphefumulo. Kwakungekho kungabaza, kwakungekho mibuzo. Ngesikhathi sokungena kukaKristu ngokunqoba eJerusalema, abantu ababebuthene bevela kuzo zonke izingxenye zezwe ukuzogcina umkhosi, bathutheleka eNtabeni yemiNqumo; kwathi lapho behlanganyela nesixuku esasihamba siphelekezela uJesu, babamba ugqozi lwaleso sikhathi, base besiza ukwandisa isimemezelo, ‘Ubusisiwe ozayo egameni leNkosi!’ [Mathewu 21:9.] Ngokufanayo, nabangakholwayo ababebuthana emihlanganweni yama-Adventist—abanye ngenxa yokufuna ukwazi, abanye ngenxa yokuhlekisa nje—bazizwa amandla aqinisekisayo ahambisana nesigijimi esithi, ‘Bhekani, uMyeni uyeza!’” Spirit of Prophecy, volume 4, 250.

The Edict of Milan marks the prophetic siege that was typified by Nebuchadnezzar in 587 BC and Cestius in the year 66. Those two sieges led to the destruction of Jerusalem in 586 BC and 70, respectively. The siege of Cestius ended and three and a half years later, the siege resumed under Titus, thus providing a prophetic period that begins with an alpha Roman ruler and ends with an omega ruler. Those three and a half years represent the trampling down of Jerusalem by the papacy, and the soon-coming Sunday law when the papacy’s deadly wound is healed and she reigns again for three and a half symbolic years.

Sắc lệnh Milan đánh dấu cuộc vây hãm có tính tiên tri, được tiêu biểu bởi Nê-bu-cát-nết-sa vào năm 587 TCN và Cestius vào năm 66. Hai cuộc vây hãm ấy lần lượt dẫn đến sự hủy diệt của Giê-ru-sa-lem vào năm 586 TCN và năm 70. Cuộc vây hãm của Cestius đã chấm dứt, và ba năm rưỡi sau, cuộc vây hãm lại tiếp diễn dưới quyền Titus, nhờ đó hình thành một giai đoạn tiên tri bắt đầu với một nhà cai trị La Mã alpha và kết thúc với một nhà cai trị omega. Ba năm rưỡi ấy tiêu biểu cho việc Giê-ru-sa-lem bị giáo hoàng quyền giày đạp, và cho luật ngày Chủ nhật sắp đến, khi vết thương chí tử của giáo hoàng quyền được chữa lành và nó lại cai trị trong ba năm rưỡi mang tính biểu tượng.

But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.

Ali dvorište koje je izvan hrama izostavi i ne mjeri ga, jer je dano neznabošcima; i oni će gaziti sveti grad četrdeset i dva mjeseca. Otkrivenje 11:2.

In 538, and then again at the coming Sunday law the trampling down of Jerusalem begins. Those two Sunday laws were represented by the year 321 when Constantine the Great passed the first Sunday law. In 538, the papacy was empowered to persecute (trample down) God’s church for three and a half years, as represented by the history from Cestius to Titus. In 538, the papacy passed a Sunday law at the third Counsel of Orleans. The soon-coming Sunday law identifies when the papacy is again empowered to trample down the temple (persecute).

Muna 538, hanyuma kandi igihe hazaza cy’itegeko ryo ku Cyumweru, ni bwo gutangira kurandagaza Yerusalemu bitangira. Ayo mategeko yombi yo ku Cyumweru yashushanyijwe n’umwaka wa 321 igihe Constantine Mukuru yashyiragaho itegeko rya mbere ryo ku Cyumweru. Muri 538, ubupapa bwahawe ububasha bwo gutoteza (kurandagaza) itorero ry’Imana mu gihe cy’imyaka itatu n’igice, nk’uko byashushanyijwe n’amateka kuva kuri Cestius kugeza kuri Titus. Muri 538, ubupapa bwashyizeho itegeko ryo ku Cyumweru mu Nama ya gatatu ya Orléans. Itegeko ryo ku Cyumweru rigiye kuza vuba rigaragaza igihe ubupapa bwongera guhabwa ububasha bwo kurandagaza urusengero (gutoteza).

313 identifies the first edict that led to the first Sunday law in 321. Then in 330, the empire was prophetically divided into east and west, thus marking the omega conclusion of the second period of papal persecution of “forty-two” symbolic months—a period of persecution and trampling down that began at the alpha Sunday law in the United States.

313 xác định sắc lệnh thứ nhất đã dẫn đến đạo luật Chúa nhật đầu tiên vào năm 321. Rồi vào năm 330, đế quốc đã được phân chia theo ý nghĩa tiên tri thành phương đông và phương tây, như thế đánh dấu sự kết thúc omega của thời kỳ thứ hai gồm “bốn mươi hai” tháng biểu tượng về cuộc bách hại của giáo hoàng—một thời kỳ bách hại và chà đạp đã bắt đầu tại đạo luật Chúa nhật alpha ở Hoa Kỳ.

And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:9–12.

Kwaye marayika wa gatatu arabakurikira, avuga n’ijwi rirenga ati: Nihagira umuntu usenga ya nyamaswa n’igishushanyo cyayo, kandi akemera ikimenyetso cyayo mu ruhanga rwe cyangwa ku kuboko kwe, uwo azanywa vino y’uburakari bw’Imana, isutswe itavanze mu gikombe cy’umujinya wayo; kandi azababazwa n’umuriro n’amazuku imbere y’abamarayika bera n’imbere y’Umwana w’Intama. Kandi umwotsi w’umubabaro wabo uzamuka iteka ryose; kandi nta buruhukiro bagira ku manywa cyangwa nijoro, abasenga ya nyamaswa n’igishushanyo cyayo, n’umuntu wese wemera ikimenyetso cy’izina ryayo. Aha ni ho kwihangana kw’abera kugaragarira: aha ni ho hari abakomeza amategeko y’Imana n’ukwizera kwa Yesu. Ibyahishuwe 14:9–12.

The Plain

Ravnica

The Latin meaning of ‘Milan’ means the middle of the plain. In the middle of east and west, in the year 313 Constantine of the west sought an alliance with Licinius of the east. The edict represented the attempt to bring east and west together, and the edict was ratified, by a treaty marriage, when Constantine’s half-sister Constantia married Licinius. Yet just as the first treaty marriage of Daniel eleven between the Seleucids of the north and Ptolemy of the south, the marriage was destined to fail as the old adage was fulfilled that says ‘east is east, and west is west, and never the twain shall meet.’

អត្ថន័យតាមភាសាឡាតាំងនៃ «Milan» មានន័យថា កណ្ដាលវាលរាប។ នៅកណ្ដាលរវាងខាងកើត និងខាងលិច ក្នុងឆ្នាំ ៣១៣ Constantine នៃខាងលិចបានស្វែងរកសម្ព័ន្ធភាពជាមួយ Licinius នៃខាងកើត។ ព្រះរាជក្រឹត្យនោះតំណាងឲ្យការប៉ុនប៉ងនាំខាងកើត និងខាងលិចមករួមគ្នា ហើយព្រះរាជក្រឹត្យនោះត្រូវបានអនុម័តតាមរយៈអាពាហ៍ពិពាហ៍សន្ធិសញ្ញា នៅពេលដែល Constantia ប្អូនស្រីរួមឪពុករបស់ Constantine បានរៀបការជាមួយ Licinius។ ទោះជាយ៉ាងណា ដូចជាអាពាហ៍ពិពាហ៍សន្ធិសញ្ញាលើកដំបូងក្នុង Daniel 11 រវាងរាជវង្ស Seleucid នៃខាងជើង និង Ptolemy នៃខាងត្បូង អាពាហ៍ពិពាហ៍នោះត្រូវបានកំណត់ទុកជាមុនឲ្យបរាជ័យ ដូចដែលពាក្យសុភាសិតចាស់បានសម្រេចពេញលេញ ដែលនិយាយថា «ខាងកើតគឺខាងកើត ហើយខាងលិចគឺខាងលិច ហើយទាំងពីរនឹងមិនជួបគ្នាឡើយ»។

The year ‘330’ is directly presented in Daniel eleven verses twenty-four, twenty-seven and twenty-nine. This brings the seventeen years of 313 unto 330 into the prophetic line of Daniel eleven, and of prophetic necessity it identifies that treaty marriage of east and west in 313 as a parallel to the first treaty marriage in the same chapter.

ឆ្នាំ «៣៣០» ត្រូវបានបង្ហាញដោយផ្ទាល់នៅក្នុង ដានីយ៉ែល ជំពូក ១១ ខ ២៤, ២៧ និង ២៩។ ការនេះនាំយករយៈពេលដប់ប្រាំពីរឆ្នាំ ពីឆ្នាំ ៣១៣ ដល់ឆ្នាំ ៣៣០ ចូលមកក្នុងខ្សែបន្ទាត់ទំនាយនៃ ដានីយ៉ែល ជំពូក ១១ ហើយដោយសេចក្ដីចាំបាច់ខាងទំនាយ វាកំណត់អត្តសញ្ញាណអាពាហ៍ពិពាហ៍សន្ធិសញ្ញានោះរវាងកើត និងលិច នៅឆ្នាំ ៣១៣ ថា ជាគូស្របទៅនឹងអាពាហ៍ពិពាហ៍សន្ធិសញ្ញាលើកទីមួយនៅក្នុងជំពូកដដែល។

“The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.

“Ubuhanuzi bwo muri Daniyeli igice cya cumi na kimwe buri hafi kugera ku isohozwa ryabwo ryuzuye. Byinshi mu mateka yabayeho mu isohozwa ry’ubu buhanuzi bizongera kubaho.” Manuscript Releases, nimero 13, 394.

Antiochus II Theos who reigned from 261–246 BC, set aside his first wife Laodice I for Berenice, daughter of Ptolemy II Philadelphus of Egypt. The marriage was part of the peace settlement that ended the Second Syrian War in 252 BC. When Constantine thereafter defeated Licinius in 324 the marriage ended, as did the marriage of Antiochus and Bernice, when Laodice, the first wife poisoned Antiochus in 246 BC. The marriage which had marked the end of the second Syrian war, and the murder of Antiochus, and thereafter Bernice, her child and Egyptian entourage marked the beginning of the third Syrian war. The treaty marriage of 313 ended the period of persecution represented by the church of Smyrna and began the period of compromise represented by the church of Pergamos.

Antiochus II Theos, aki Kr. e. 261–246 között uralkodott, félretette első feleségét, Laodicé I-et, hogy feleségül vegye Berenikét, az egyiptomi II. Ptolemaios Philadelphos leányát. A házasság annak a békerendezésnek volt része, amely Kr. e. 252-ben véget vetett a második szíriai háborúnak. Amikor ezt követően Constantinus 324-ben legyőzte Liciniust, a házasság megszűnt, miként Antiochus és Bereniké házassága is véget ért, amikor Laodicé, az első feleség, Kr. e. 246-ban megmérgezte Antiochust. Az a házasság, amely a második szíriai háború végét jelezte, valamint Antiochus meggyilkolása, majd ezt követően Bereniké, gyermeke és egyiptomi kísérete meggyilkolása a harmadik szíriai háború kezdetét jelezte. A 313. évi szerződéses házasság véget vetett az üldöztetés korszakának, amelyet a szmirnai gyülekezet képvisel, és megkezdte a megalkuvás korszakát, amelyet a pergamoni gyülekezet képvisel.

The marriage at the beginning of the Seleucid history typified the treaty marriage at the end of the Seleucid empire when Antiochus the Great gave his daughter Cleopatra I to Ptolemy V Epiphanes. The marriage took place at Raphia in 193 BC, but the alliance was soon finished, as had been the first treaty marriage between the king of the north and king of the south. The alpha and omega treaty marriages of the Seleucid empire, typify the treaty marriage noted later in the prophetic history of Daniel eleven when Octavian gave his sister Octavia Minor to Mark Antony in 40 BC. Mark Antony and Octavian were in a power struggle over the eastern and western areas of Rome that had broken out in 44 BC with the assassination of Julius Caesar. The treaty of Brundisium was put in place at the marriage in 40 BC, and eight years later in 32 BC Mark Antony formerly divorced Octavia and precipitated the battle of Actium in 31 BC where both Mark Antony and Cleopatra, (the very last Cleopatra) came to the end.

Ndoa mwanzoni mwa historia ya Seleucid iliwakilisha kwa mfano ndoa ya agano mwishoni mwa himaya ya Seleucid, wakati Antiochus Mkuu alipomtoa binti yake Cleopatra I kwa Ptolemy V Epiphanes. Ndoa hiyo ilifanyika huko Raphia mwaka wa 193 KK, lakini muungano huo ulivunjika upesi, kama ilivyokuwa ndoa ya kwanza ya agano kati ya mfalme wa kaskazini na mfalme wa kusini. Ndoa za agano za alfa na omega za himaya ya Seleucid zinawakilisha kwa mfano ndoa ya agano inayotajwa baadaye katika historia ya kinabii ya Danieli kumi na moja, wakati Octavian alipomtoa dada yake Octavia Minor kwa Mark Antony mwaka wa 40 KK. Mark Antony na Octavian walikuwa katika pambano la mamlaka juu ya maeneo ya mashariki na magharibi ya Roma, lililoanza mwaka wa 44 KK kwa kuuawa kwa Julius Caesar. Mkataba wa Brundisium uliwekwa rasmi katika ndoa hiyo mwaka wa 40 KK, na miaka minane baadaye, mwaka wa 32 KK, Mark Antony alimpa Octavia talaka rasmi na hivyo kusababisha vita vya Actium mwaka wa 31 KK, ambako Mark Antony na Cleopatra wote wawili, (Cleopatra wa mwisho kabisa), walifikia mwisho wao.

The omega marriage treaty of the Seleucid empire introduced the first Cleopatra who typified the last Cleopatra, whose line of descent formed the link to the prophetic alpha marriage treaty of the Roman empire in 40 BC. Those three treaty marriages typify the treaty marriage of the Edict of Milan. The Edict of Milan marks the beginning of a prophetic siege, it represents a prophetic sign, it marks a transition of a righteous church to an unrighteous church, thus aligning with the enigma of the eighth being of the seven. It marks a treaty marriage that ends a war, until the divorce of the treaty marriage thus marking the beginning of a war. In the two Roman marriages, the divorce precipitates the uniting of the empire. 313 also marks the Exeter camp meeting where the proclamation of the message of the Midnight Cry begins and leads to the closed door of October 22.

Isivumelwano somshado se-omega soMbuso wamaSeleucid singenisa uCleopatra wokuqala, owawemelela uCleopatra wokugcina, lowo ulayini wakhe wenzalo owakha isixhumanisi esiya esivumelwaneni somshado se-alpha esingokwesiprofetho soMbuso wamaRoma ngo-40 BC. Leyo mishado emithathu yezivumelwano imela ngokomfanekiso umshado wesivumelwano we-Edict of Milan. I-Edict of Milan iphawula ukuqala kokuvinjezelwa okungokwesiprofetho, imele uphawu olungokwesiprofetho, iphawula ukuguquka kwebandla elilungileyo liye ebandleni elingalungile, ngaleyo ndlela ihambisane nemfumbe yesidalwa sesishiyagalombili esiphuma kwabayisikhombisa. Iphawula umshado wesivumelwano ophetha impi, kuze kube sesehlukanisweni salowo mshado wesivumelwano, ngaleyo ndlela kuphawulwe ukuqala kwempi. Kule mishado emibili yamaRoma, isehlukaniso siholela ekuhlanganisweni kombuso. U-313 futhi uphawula umhlangano wasekamu wase-Exeter lapho ukuqala kokumenyezelwa komlayezo we-Midnight Cry kwenzeka khona futhi kuholela emnyango ovaliweyo wangomhla ka-22 Okthoba.

We will continue to consider these truths in the next article.

Za muzakomeza gusuzuma uku kuri mu ngingo ikurikira.