The warning message in the book of Ezekiel is the ‘sign of the siege.’ When the siege began, Ezekiel’s wife died and Ezekiel was commanded not to mourn her death. Her death, accompanied with his lack of mourning her death, symbolized the siege and the approaching destruction of Jerusalem. His actions and her death represent a warning sign, typifying a future warning sign set forth by Jesus, as the “abomination of desolation.”

Mlango wa onyo katika kitabu cha Ezekieli ni “ishara ya mazingiwa.” Mazingiwa yalipoanza, mke wa Ezekieli akafa, naye Ezekieli akaagizwa asiomboleze kifo chake. Kifo chake, pamoja na kutokumwombolezea kwake kifo hicho, kilikuwa ishara ya mazingiwa na ya uangamivu wa Yerusalemu uliokuwa ukikaribia. Matendo yake na kifo chake ni ishara ya onyo, yakifananisha ishara ya onyo ya wakati ujao iliyowekwa mbele na Yesu, kama “chukizo la uharibifu.”

When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand). Matthew 24:15.

따라서 너희가 선지자 다니엘을 통하여 말씀하신 바 멸망의 가증한 것이 거룩한 곳에 선 것을 보거든, (읽는 자는 깨달을지어다). 마태복음 24:15.

When the Roman standards were placed inside the precincts of the temple, Christians in Jerusalem were to flee the city. The two witnesses of the sign of Jerusalem’s destruction emphasize the seriousness of recognizing the ‘sign’ in advance of the siege, and inspiration further identifies that those two witnesses find their “more direct application” in the latter days. Speaking of Christ’s warning of Jerusalem’s destruction in connection with Ezekiel and John being in a temple vision, Sister White penned:

Kada su rimski barjaci bili postavljeni unutar hramskih predela, hrišćani u Jerusalimu trebalo je da beže iz grada. Dva svedoka znaka uništenja Jerusalima naglašavaju ozbiljnost prepoznavanja tog „znaka“ pre opsade, a nadahnuće dalje utvrđuje da ta dva svedoka nalaze svoju „neposredniju primenu“ u poslednjim danima. Govoreći o Hristovom upozorenju na uništenje Jerusalima u vezi s tim što su Jezekilj i Jovan bili u hramskom viđenju, sestra Vajt je napisala:

“While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.

“Ọ bụ ezie na amụma ndị a natara mmezu n’otu akụkụ mgbe e bibiri Jerusalem, ha nwere itinye n’ọrụ ka kpọmkwem karịa n’ụbọchị ikpeazụ.

“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of.” Testimonies, volume 5, 753.

“Waxaan taagan nahay marinka hore ee dhacdooyin waaweyn oo aad u murugo badan. Wax sii sheegiddu si degdeg ah bay u rumoobaysaa. Rabbigu albaabka buu taagan yahay. Waxaa dhowaan inoo furmi doona xilli leh dan aad u weyn oo ku saabsan dhammaan kuwa nool. Murannadii hore dib baa loo soo noolayn doonaa; muranno cusubna way kici doonaan. Muuqaallada ka dhici doona adduunkeenna weli xataa laguma riyoon.” Testimonies, volume 5, 753.

In chapter four, Ezekiel was directed to act out a parable that was emphasizing the ‘sign of the siege.’ Ezekiel acted out a parable five times in his book which his brethren refused to see. Ezekiel spoke five times to his brethren and they refused to hear. His acted parables and messages illustrate a fivefold class of foolish virgins who refuse to receive the increase of ‘knowledge’ associated with his parables and words. Those words and parables were directly connected with the destruction of Jerusalem which has a “more direct application to the last days.”

Katika sura ya nne, Ezekieli alielekezwa kuigiza mfano uliokuwa ukikazia “ishara ya mazingiwa.” Ezekieli aliigiza mfano mara tano katika kitabu chake, jambo ambalo ndugu zake walikataa kuliona. Ezekieli alisema mara tano kwa ndugu zake, nao wakakataa kusikia. Mifano yake ya kuigizwa na jumbe zake huonyesha tabaka la namna tano la wanawali wapumbavu wanaokataa kupokea ongezeko la “ujuzi” linalohusishwa na mifano yake na maneno yake. Maneno na mifano hiyo yalihusianishwa moja kwa moja na kuangamizwa kwa Yerusalemu, jambo ambalo lina “matumizi ya moja kwa moja zaidi kwa siku za mwisho.”

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.

Nawe, mwanadamu, jitwalie tofali, ukaliweke mbele yako, ukachore juu yake mji, yaani, Yerusalemu. Kisha uuzingire, ukajenge ngome juu yake, ukatupe boma juu yake; tena usimamishe kambi juu yake, na kuweka kondoo wa kubomolea pande zote kuuzunguka. Tena jitwalie sufuria ya chuma, ukaisimamishe iwe ukuta wa chuma kati yako na mji; nawe uelekeze uso wako juu yake, nao utazingirwa, nawe utauzingira. Hii itakuwa ishara kwa nyumba ya Israeli.

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.

Uyewe nawe uramye upande wako wa kushoto, nawe uuweke juu yake uovu wa nyumba ya Israeli; sawasawa na hesabu ya siku zile utakazolala juu yake, ndivyo utakavyouchukua uovu wao. Kwa maana nimekuwekea miaka ya uovu wao, sawasawa na hesabu ya zile siku, siku mia tatu na tisini; ndivyo utakavyouchukua uovu wa nyumba ya Israeli. Na utakapoziatimiza, ulale tena upande wako wa kuume, nawe utauchukua uovu wa nyumba ya Yuda siku arobaini; nimekuagizia kila siku iwe kwa mwaka mmoja. Kwa hiyo utaelekeza uso wako juu ya mazingiwa ya Yerusalemu, na mkono wako utafunuliwa, nawe utatoa unabii juu yake. Na tazama, nitakufunga kwa vifungo, nawe hutageuka kutoka upande mmoja kwenda upande mwingine, hata utakapozitimiza siku za mazingiwa yako. Ezekieli 4:1–8.

Sign

សញ្ញា

The word “sign” is located nine times in the book of Ezekiel. In chapter four, the siege of Jerusalem is the “sign” to the house of Israel. In chapter twelve, Ezekiel is again a “sign” identifying the siege and destruction of Jerusalem.

Riječ „znak” nalazi se devet puta u knjizi Ezekijelovoj. U četvrtom poglavlju opsada Jerusalima „znak” je domu Izraelovu. U dvanaestom poglavlju Ezekijel je opet „znak” koji označava opsadu i razorenje Jerusalima.

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. Therefore, thou son of man, prepare thee stuff for removing, and remove by day in their sight; and thou shalt remove from thy place to another place in their sight: it may be they will consider, though they be a rebellious house. Then shalt thou bring forth thy stuff by day in their sight, as stuff for removing: and thou shalt go forth at even in their sight, as they that go forth into captivity. Dig thou through the wall in their sight, and carry out thereby. In their sight shalt thou bear it upon thy shoulders, and carry it forth in the twilight: thou shalt cover thy face, that thou see not the ground: for I have set thee for a sign unto the house of Israel. Ezekiel 12:2–6.

Umwana w’umuntu, uba hagati y’inzu y’ibyigomeke, ifite amaso yo kureba ariko ntibone; ifite amatwi yo kumva ariko ntiyumve, kuko ari inzu y’ibyigomeke. Nuko rero, wa mwana w’umuntu we, itegurire ibintu byo kwimuka, maze wimuke ku manywa imbere yabo; uzimuke uve aho uri ujye ahandi hantu imbere yabo: ahari bazatekereza, nubwo ari inzu y’ibyigomeke. Hanyuma uzasohore ibintu byawe ku manywa imbere yabo nk’ibintu byo kwimuka; nawe uzasohoke nimugoroba imbere yabo, nk’abagenda bajyanwa mu bunyage. Ucukure mu rukuta imbere yabo, maze ubisohore unyuzemo. Imbere yabo uzabiheke ku bitugu byawe, maze ubisohorane mu kizima; uzitwikire mu maso hawe, kugira ngo utareba igihugu; kuko nagushyizeho kuba ikimenyetso ku nzu ya Isirayeli. Ezekiyeli 12:2–6.

When the rebellious house saw the acted-out parable, they knew not what it meant, so they asked Ezekiel to explain.

꞉껄꺼운 집이 그 행한 비유를 보았을 때에 그것이 무엇을 뜻하는지 알지 못하므로, 그들은 에스겔에게 그 의미를 설명해 달라고 요청하였다.

Son of man, hath not the house of Israel, the rebellious house, said unto thee, What doest thou? Say thou unto them, Thus saith the Lord God; This burden concerneth the prince in Jerusalem, and all the house of Israel that are among them. Say, I am your sign: like as I have done, so shall it be done unto them: they shall remove and go into captivity. Ezekiel 12:9–11.

Djali i njeriut, a nuk të ka thënë shtëpia e Izraelit, shtëpia kryengritëse: “Ç’po bën?” Thuaju atyre: Kështu thotë Zoti Perëndi: Kjo barrë ka të bëjë me princin në Jerusalem dhe me tërë shtëpinë e Izraelit që është midis tyre. Thuaj: Unë jam shenja juaj; ashtu siç kam bërë unë, kështu do t’u bëhet atyre: ata do të shpërngulen dhe do të shkojnë në robëri. Ezekieli 12:9–11.

The siege of Jerusalem is a sign for God’s people in the latter days.

Uzingiro rwa Yerusalemu ni ikimenyetso ku bwoko bw’Imana mu minsi y’imperuka.

“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘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.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12....

“Azali nyonso ya basakoli ya kala balobaki mingi te mpo na ntango na bango moko lokola mpo na ntango na biso, boye esakweli na bango ezali na nguya mpo na biso. ‘Bongo makambo yango nyonso ekómelaki bango lokola bandakisa: mpe ekomamaki mpo na makebisi na biso, biso oyo nsuka ya mokili ekómeli.’ 1 Bakorinti 10:11. ‘Ezalaki te mpo na bango moko, kasi mpo na biso nde basalaki mosala ya makambo yango, oyo sikoyo eyebisami epai na bino na nzela ya baoyo basakolaki bino nsango malamu na Molimo Mosantu oyo atindamaki longwa na likoló; makambo oyo baanzelu balingaka kotala kati na yango.’ 1 Petelo 1:12....”

“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

“Bibilia imekusanya na kufungamanisha pamoja hazina zake kwa ajili ya kizazi hiki cha mwisho. Matukio yote makuu na shughuli zote nzito za historia ya Agano la Kale yamekuwa yakijirudia, nayo yanajirudia, katika kanisa katika siku hizi za mwisho.” Selected Messages, kitabu cha 3, 338, 339.

This Same Day

Zuva Iri Iri Chairo

Ezekiel in the acted parable of the ‘siege and destruction of Jerusalem’ is a sign for God’s people in the latter days.

Ezekiel katika mfano wa kinabii uliofanywa kwa vitendo wa ‘mazingirwa na kuangamizwa kwa Yerusalemu’ ni ishara kwa watu wa Mungu katika siku za mwisho.

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.

V ponovno v devetem letu, v desetem mesecu, deseti dan meseca, mi je prišla Gospodova beseda, govoreč: Sin človekov, zapiši si ime tega dne, prav tega dne: babilonski kralj je prav tega dne nastopil proti Jeruzalemu.

And utter a parable unto the rebellious house, and say unto them, Thus saith the Lord God; Set on a pot, set it on, and also pour water into it: Gather the pieces thereof into it, even every good piece, the thigh, and the shoulder; fill it with the choice bones. Take the choice of the flock, and burn also the bones under it, and make it boil well, and let them seethe the bones of it therein. Wherefore thus saith the Lord God; Woe to the bloody city, to the pot whose scum is therein, and whose scum is not gone out of it! bring it out piece by piece; let no lot fall upon it. For her blood is in the midst of her; she set it upon the top of a rock; she poured it not upon the ground, to cover it with dust; That it might cause fury to come up to take vengeance; I have set her blood upon the top of a rock, that it should not be covered.

És mondj példázatot a lázadó háznak, és szólj nekik: Így szól az Úr Isten: Tedd fel a fazekat, tedd fel, és vizet is önts bele. Gyűjtsd bele darabjait, minden jó darabot, a combot és a lapockát; töltsd meg válogatott csontokkal. Vedd a nyáj legjavát, és a csontokat is rakd alája, és forrald jól, hadd főjenek csontjai is benne. Azért így szól az Úr Isten: Jaj a vérontó városnak, a fazéknak, amelyben benne van a szennye, és amelyből nem ment ki a szennye! Darabonként szedd ki belőle; ne vessenek rá sorsot. Mert vére benne van közepében; kopár szikla tetejére tette azt, nem öntötte a földre, hogy porral befedjék; hogy haragot gerjesszen és bosszút idézzen elő. Én is kopár szikla tetejére tettem vérét, hogy be ne födjék.

Therefore thus saith the Lord God; Woe to the bloody city! I will even make the pile for fire great. Heap on wood, kindle the fire, consume the flesh, and spice it well, and let the bones be burned. Then set it empty upon the coals thereof, that the brass of it may be hot, and may burn, and that the filthiness of it may be molten in it, that the scum of it may be consumed. She hath wearied herself with lies, and her great scum went not forth out of her: her scum shall be in the fire. In thy filthiness is lewdness: because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee. I the Lord have spoken it: it shall come to pass, and I will do it; I will not go back, neither will I spare, neither will I repent; according to thy ways, and according to thy doings, shall they judge thee, saith the Lord God.

Na izany no lazain’i Jehovah Tompo: Lozan’ilay tanàna mpandatsa-drà! Dia hataoko lehibe ny antontan-kitay ho amin’ny afo. Ampio hazo, areheto ny afo, andraho tsara ny nofo, asio zava-manitra tsara, ary aoka hodorana ny taolana. Dia apetraho foana eo ambonin’ny vain’afo izy, mba hafana ny varahiny ka hirehitra, ary mba ho levona ao anatiny ny fahalotoany, ka ho levona ny taim-pahafatesany. Nampisatra tena tamin’ny lainga izy, nefa tsy nivoaka taminy ny taim-pahafatesany lehibe; ao amin’ny afo no hisy ny taim-pahafatesany. Ao amin’ny fahalotoanao no misy fijangajangana; satria efa nodioviko ianao, nefa tsy nety nodiovina, dia tsy hodiovina intsony ho afaka amin’ny fahalotoanao ianao, mandra-pampandriako aminao ny fahatezerako. Izaho Jehovah no nilaza izany; ho tanteraka izany, ary Izaho no hanao azy; tsy hihemotra Aho, tsy hiantra Aho, ary tsy hanenina; araka ny lalanao sy araka ny nataonao no hitsarany anao, hoy Jehovah Tompo.

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?

Basi neno la Bwana likanijia, kusema, Mwanadamu, tazama, ninakuondolea kwa pigo tamani ya macho yako; walakini hutalia wala kuomboleza, wala machozi yako hayatakutoka. Uzuie kulia; usifanye maombolezo kwa ajili ya wafu; jivike kilemba chako kichwani, ukavae viatu vyako miguuni, wala usifunike midomo yako, wala usile chakula cha watu. Basi nalisema na watu asubuhi; na jioni mke wangu akafa; nami nikafanya asubuhi kama nilivyoamriwa. Watu wakaniambia, Je, hutatuambia mambo haya ni nini kwetu, hata unafanya hivyo?

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. 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. Ezekiel 24:1–24.

Kisha nikawajibu, Neno la BWANA likanijia, kusema, Uinenee nyumba ya Israeli, Bwana MUNGU asema hivi; Tazama, nitapatia unajisi patakatifu pangu, fahari ya nguvu zenu, tamanio la macho yenu, na kile ambacho roho zenu zakisitiri huruma; na wana wenu na binti zenu mliowaacha wataanguka kwa upanga. Nanyi mtatenda kama nilivyotenda mimi; hamtaziba midomo yenu, wala hamtakula mkate wa watu. Na vilemba vyenu vitakuwa vichwani penu, na viatu vyenu miguuni mwenu; hamtaomboleza wala kulia; bali mtaisha kwa sababu ya maovu yenu, nanyi mtaombolezana ninyi kwa ninyi. Ndivyo Ezekieli alivyo ishara kwenu; kadiri ya yote aliyoyatenda yeye ndivyo mtakavyotenda; na jambo hili litakapokuja, ndipo mtakapojua ya kuwa mimi ndimi Bwana MUNGU. Ezekieli 24:1–24.

Ezekiel is a sign who identifies the beginning siege and the ending destruction of Jerusalem, and thereafter; the captivity of the members of the Laodicean Seventh-day Adventist church.

Եզեկիելը նշան է, որը մատնանշում է Երուսաղեմի պաշարման սկզբնավորումն ու կործանման վախճանը, և ապա՝ Լաոդիկիայի Յոթերորդ օրվա ադվենտիստական եկեղեցու անդամների գերությունը։

“When Christ looked down from the crest of Olivet, He saw this state of things existing in every church. The warnings come down to all that are following in the tread of the people of Jerusalem, who had such great light. This people is before us as a warning. By rejecting God’s warnings in this our day, men are repeating the sin of Jerusalem. The Lord sees what the human agent does not see and will not see—the outcome of all the human devising in Battle Creek. He has done all that a God could do. He has flashed light before the eyes of the people, that their sins might not reach the boundary where repentance cannot be felt. But by a long process of departure from just and righteous principles, men have placed themselves where light and truth, justice and mercy, are not discerned. This course has become part of their very nature.” Testimonies, volume 8, 68.

«Երբ Քրիստոսը նայում էր Ձիթենյաց լեռան գագաթից, Նա տեսնում էր այսպիսի դրություն, որ առկա էր յուրաքանչյուր եկեղեցում։ Նախազգուշացումները հասնում են բոլոր նրանց, ովքեր գնում են Երուսաղեմի ժողովրդի հետքերով, որ այնքան մեծ լույս էին ստացել։ Այս ժողովուրդը մեր առաջ է որպես նախազգուշացում։ Մեր այս օրերում Աստծո նախազգուշացումները մերժելով՝ մարդիկ կրկնում են Երուսաղեմի մեղքը։ Տերը տեսնում է այն, ինչ մարդկային գործակալը չի տեսնում և չի էլ կամենում տեսնել՝ Բեթլ Քրիքում մարդկային բոլոր հնարամտությունների վախճանը։ Նա արել է այն ամենը, ինչ Աստված կարող էր անել։ Նա լույս է փայլեցրել ժողովրդի աչքերի առաջ, որպեսզի նրանց մեղքերը չհասնեն այն սահմանին, որտեղ ապաշխարությունն այլևս չի կարող զգացվել։ Բայց արդար և ճշմարիտ սկզբունքներից երկարատև շեղման ընթացքով մարդիկ իրենց դրել են այնպիսի վիճակի մեջ, որտեղ լույսն ու ճշմարտությունը, արդարությունն ու ողորմությունը չեն զանազանվում։ Այս ընթացքը դարձել է նրանց իսկ բնության մի մասը»։ Վկայություններ, հատոր 8, 68։

Two Witnesses of Alpha and Omega

Mashahidi Wawili wa Alfa na Omega

Ezekiel had been supernaturally made dumb, and he was informed when Jerusalem fell, he would again be able to speak, and that he would then be a ‘sign.’ Ezekiel’s lack of mourning his wife’s death marked the alpha sign at the beginning of the siege, and Ezekiel’s mouth being opened when Jerusalem fell was the omega sign. The siege unto the destruction is marked by a sign in the beginning and ending. Within the same illustration, a second witness to an alpha and omega sign is represented as the death of the “desire of Ezekiel’s eyes” as the alpha and the death of the people’s “desire of eyes” is the omega sign of the period. The period of one and a half years bears two witnesses of an alpha and an omega. The death of Ezekiel’s wife represented the captivity and trampling down of the host, and the omega death of Jerusalem represented the trampling down of the sanctuary.

ਏਜ਼ਕੀਏਲ ਅਲੌਕਿਕ ਢੰਗ ਨਾਲ ਗੂੰਗਾ ਕਰ ਦਿੱਤਾ ਗਿਆ ਸੀ, ਅਤੇ ਉਸ ਨੂੰ ਇਹ ਸੁਚਿਤ ਕੀਤਾ ਗਿਆ ਸੀ ਕਿ ਜਦੋਂ ਯਰੂਸ਼ਲਮ ਡਿੱਗ ਪਵੇਗਾ, ਤਦ ਉਹ ਮੁੜ ਬੋਲ ਸਕੇਗਾ, ਅਤੇ ਉਸ ਵੇਲੇ ਉਹ ਇੱਕ ‘ਚਿੰਨ੍ਹ’ ਹੋਵੇਗਾ। ਏਜ਼ਕੀਏਲ ਵੱਲੋਂ ਆਪਣੀ ਪਤਨੀ ਦੀ ਮੌਤ ਉੱਤੇ ਸੋਗ ਨਾ ਮਨਾਉਣਾ ਘੇਰੇਬੰਦੀ ਦੇ ਆਰੰਭ ਵਿੱਚ ਅਲਫਾ ਚਿੰਨ੍ਹ ਸੀ, ਅਤੇ ਯਰੂਸ਼ਲਮ ਦੇ ਡਿੱਗਣ ਸਮੇਂ ਏਜ਼ਕੀਏਲ ਦਾ ਮੂੰਹ ਖੁਲ ਜਾਣਾ ਓਮੇਗਾ ਚਿੰਨ੍ਹ ਸੀ। ਨਾਸ ਤੱਕ ਦੀ ਘੇਰੇਬੰਦੀ ਦੇ ਆਰੰਭ ਅਤੇ ਅੰਤ ਦੋਵਾਂ ਉੱਤੇ ਇੱਕ-ਇੱਕ ਚਿੰਨ੍ਹ ਲੱਗਿਆ ਹੋਇਆ ਹੈ। ਉਸੇ ਹੀ ਦ੍ਰਿਸ਼ਟਾਂਤ ਦੇ ਅੰਦਰ, ਅਲਫਾ ਅਤੇ ਓਮੇਗਾ ਚਿੰਨ੍ਹ ਲਈ ਦੂਜਾ ਸਾਕਸ਼ੀ ਇਸ ਤਰ੍ਹਾਂ ਦਰਸਾਇਆ ਗਿਆ ਹੈ ਕਿ “ਏਜ਼ਕੀਏਲ ਦੀਆਂ ਅੱਖਾਂ ਦੀ ਇੱਛਾ” ਦੀ ਮੌਤ ਅਲਫਾ ਹੈ, ਅਤੇ ਲੋਕਾਂ ਦੀਆਂ “ਅੱਖਾਂ ਦੀ ਇੱਛਾ” ਦੀ ਮੌਤ ਉਸ ਅਵਧੀ ਦਾ ਓਮੇਗਾ ਚਿੰਨ੍ਹ ਹੈ। ਡੇਢ ਸਾਲ ਦੀ ਇਹ ਅਵਧੀ ਅਲਫਾ ਅਤੇ ਓਮੇਗਾ ਦੇ ਦੋ ਸਾਕਸ਼ੀ ਰੱਖਦੀ ਹੈ। ਏਜ਼ਕੀਏਲ ਦੀ ਪਤਨੀ ਦੀ ਮੌਤ ਨੇ ਲਸ਼ਕਰ ਦੀ ਬੰਧਵਾਈ ਅਤੇ ਰੌੰਦਿਆ ਜਾਣਾ ਦਰਸਾਇਆ, ਅਤੇ ਯਰੂਸ਼ਲਮ ਦੀ ਓਮੇਗਾ ਮੌਤ ਨੇ ਪਵਿੱਤਰਸਥਾਨ ਦੇ ਰੌੰਦਿਆ ਜਾਣੇ ਨੂੰ ਦਰਸਾਇਆ।

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 24:24–27.

អញ្ចឹង អេសេគាល​នឹង​ជា​ទីសម្គាល់​ដល់​អ្នក​រាល់​គ្នា តាម​គ្រប់​ការ​ដែល​គាត់​បាន​ធ្វើ នោះ​អ្នក​រាល់​គ្នា​នឹង​ធ្វើ​ដែរ ហើយ​កាល​ណា​ការ​នេះ​កើត​មក អ្នក​រាល់​គ្នា​នឹង​ដឹង​ថា យើង​ជា​ព្រះ​អម្ចាស់​ព្រះយេហូវ៉ា។ រីឯ​អ្នក​វិញ កូន​មនុស្ស​អើយ តើ​មិន​មែន​នៅ​ថ្ងៃ​ដែល​យើង​ដក​យក​ពី​ពួក​គេ​នូវ​កម្លាំង​របស់​ពួក​គេ សេចក្តី​អំណរ​នៃ​សិរីល្អ​របស់​ពួក​គេ សេចក្តី​ប្រាថ្នា​នៃ​ភ្នែក​របស់​ពួក​គេ និង​អ្វី​ដែល​ពួក​គេ​ដាក់​ចិត្ត​លើ គឺ​កូន​ប្រុស​កូន​ស្រី​របស់​ពួក​គេ​ទេ​ឬ? នៅ​ថ្ងៃ​នោះ អ្នក​ដែល​រួច​ខ្លួន​នឹង​មក​ឯ​អ្នក ដើម្បី​ឲ្យ​អ្នក​ឮ​ដំណឹង​នោះ​ដោយ​ត្រចៀក​របស់​អ្នក​មែន​ទេ? នៅ​ថ្ងៃ​នោះ មាត់​របស់​អ្នក​នឹង​បាន​បើក​ដល់​អ្នក​ដែល​រួច​ខ្លួន​មក​នោះ ហើយ​អ្នក​នឹង​និយាយ មិន​នៅ​ស្ងៀម​ទៀត​ឡើយ។ ដូច្នេះ អ្នក​នឹង​ជា​ទីសម្គាល់​ដល់​ពួក​គេ ហើយ​ពួក​គេ​នឹង​ដឹង​ថា យើង​ជា​ព្រះ​អម្ចាស់។ អេសេគាល 24:24–27។

Six Deaths

Ukufa Okuyisithupha

The death of Ezekiel’s wife marks the beginning of the siege and the death of Jerusalem, who is prophetically Christ’s bride, and illustrates the soon-coming Sunday law, which is preceded by a period represented by the siege. The period of the siege and the destruction are two distinct, though directly connected waymarks. The siege is a period of time, and the destruction is a point in time. The destruction is the Sunday law that is preceded by the period of the formation of the image of the beast. The period of the image of the beast concludes with the mark of the beast. When Jesus identified the sign of the destruction of Jerusalem in Matthew twenty-four, He also referenced the days of Noah.

Lanmò madanm Ezekyèl la make kòmansman syèj la ak lanmò Jerizalèm, ki nan sans pwofetik se lamarye Kris la, epi li ilistre lwa dimanch ki pral vini byento a, lwa sa a ki vin apre yon peryòd syèj la reprezante. Peryòd syèj la ak destriksyon an se de repè diferan, byenke yo konekte dirèkteman. Syèj la se yon peryòd tan, epi destriksyon an se yon pwen nan tan. Destriksyon an se lwa dimanch la, ki vin apre peryòd fòmasyon imaj bèt la. Peryòd imaj bèt la fini ak mak bèt la. Lè Jezi te idantifye siy destriksyon Jerizalèm nan nan Matye vennkat, Li te fè referans tou ak jou Noye yo.

But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Matthew 24:37–39.

“Noe-ի օրերի պէս էր, այնպէս էլ պիտի լինի Մարդու Որդու գալուստը. որովհետեւ ջրհեղեղից առաջ եղած այն օրերին ուտում էին եւ խմում, ամուսնանում եւ ամուսնութեան տալիս, մինչեւ այն օրը, երբ Noe-ն մտաւ տապանը, եւ չիմացան, մինչեւ որ ջրհեղեղը եկաւ եւ բոլորին վերացրեց. այդպէս էլ պիտի լինի Մարդու Որդու գալուստը”։ Մատթեոս 24:37–39.

In the days of Noah, the door of probation was closed, thus typifying the soon-coming Sunday law, that is also typified by the door closing on October 22, 1844. The period from the Exeter camp meeting of August 12–17 in 1844, represents a prophetic period that leads to a closed door.

Mutima ya Nowa, urugi rw’igihe cy’igeragezwa rwafunzwe, bityo rugereranya itegeko ry’Icyumweru rizaza vuba, ari na ryo kandi rigereranywa no gufungwa kw’urugi ku wa 22 Ukwakira 1844. Igihe cyo kuva ku materaniro yo mu nkambi yabereye i Exeter yo ku wa 12–17 Kanama 1844, kigereranya igihe cy’ubuhanuzi kigana ku rugi rufunze.

In the days of Noah, Noah represented the third angel and the third angel arrived at the closed door of October 22, 1844. In the days of Noah, which according to Jesus would be as “the coming of the Son of man,” the three angels of Revelation fourteen led to the closed door. William Miller represented the first angel’s message, and was typified by Enoch in the days of Noah. Jude identifies Enoch’s message as a parallel to Miller’s message.

מִימֵי נֹחַ, נֹחַ יִצֵּג אֶת הַמַּלְאָךְ הַשְּׁלִישִׁי, וְהַמַּלְאָךְ הַשְּׁלִישִׁי הִגִּיעַ אֶל הַדֶּלֶת הַסְּגוּרָה שֶׁל 22 בְּאוֹקְטוֹבֶּר 1844. בִּימֵי נֹחַ, אֲשֶׁר לְפִי יֵשׁוּעַ יִהְיוּ כְּמוֹ “בִּיאַת בֶּן־הָאָדָם,” שְׁלֹשֶׁת הַמַּלְאָכִים שֶׁל הִתְגַּלּוּת י״ד הוֹבִילוּ אֶל הַדֶּלֶת הַסְּגוּרָה. וִילְיָם מִילֶר יִצֵּג אֶת בְּשׂוֹרַת הַמַּלְאָךְ הָרִאשׁוֹן, וְנִטְפַּס בְּאֶנוֹךְ בִּימֵי נֹחַ. יְהוּדָה מְזַהֶה אֶת בְּשׂוֹרַת אֶנוֹךְ כְּהַקְבָּלָה לִבְשׂוֹרָתוֹ שֶׁל מִילֶר.

And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. Jude 1:14, 15.

ហើយ​អេណុក​ផង​ដែរ ជា​ជំនាន់​ទីប្រាំពីរ​ចាប់តាំងពី​អាដាម បាន​ទាយ​ទុក​អំពី​ពួក​ទាំងនេះ ដោយ​និយាយ​ថា «មើល៍ ព្រះអម្ចាស់​យាង​មក​ជាមួយ​នឹង​ពួក​បរិសុទ្ធ​របស់​ទ្រង់​រាប់​ម៉ឺនៗ ដើម្បី​ប្រតិបត្តិ​ការ​ជំនុំជម្រះ​លើ​មនុស្ស​ទាំងអស់ ហើយ​ដើម្បី​បង្ហាញ​ឲ្យ​អស់​អ្នក​គ្មាន​ព្រះ​ក្នុង​ចំណោម​ពួកគេ​ដឹង​អំពី​អំពើ​អសុចរិត​ទាំងអស់​របស់​ពួកគេ ដែល​ពួកគេ​បាន​ប្រព្រឹត្ត​ដោយ​អសុចរិត និង​អំពី​ពាក្យ​រឹង​ទទឹង​ទាំងអស់ ដែល​មនុស្ស​បាប​គ្មាន​ព្រះ​បាន​និយាយ​ទាស់​នឹង​ទ្រង់»។ យូដា 1:14, 15។

Miller’s first angel’s message announced the “judgment” as typified by Enoch’s message. Enoch’s beginning is marked as being the “seventh from Adam.” Miller’s message began and ended with the arrival of the “seven times” against the northern kingdom and forty-six years later the third angel arrived on October 22, 1844 when the “seven times” against the southern kingdom was fulfilled. Both Enoch and Miller, who were messengers of the judgment hour, began with the number seven being identified. The period that began with Enoch, the seventh ended with seven days that the animals entered the ark until the door was supernaturally closed. Jesus always illustrates the end with the beginning.

Ubutumwa bwa marayika wa mbere bwa Miller bwatangaje “urubanza,” nk’uko bwagereranywaga n’ubutumwa bwa Enoki. Intangiriro ya Enoki irangwa no kuba yari “uwa karindwi uhereye kuri Adamu.” Ubutumwa bwa Miller bwatangiye kandi busozwa no kugera kw’“ibihe birindwi” byari ku bwami bwo mu majyaruguru, maze nyuma y’imyaka mirongo ine n’itandatu marayika wa gatatu araza ku wa 22 Ukwakira 1844, igihe “ibihe birindwi” byari ku bwami bwo mu majyepfo byasohoraga. Enoki na Miller bombi, bari intumwa z’isaha y’urubanza, batangiye igihe umubare karindwi wari umaze kugaragazwa. Igihe cyatangiranye na Enoki, uwari uwa karindwi, cyarangiye n’iminsi irindwi inyamaswa zinjiraga mu nkuge kugeza ubwo urugi rwafungwaga mu buryo bw’indengakamere. Buri gihe Yesu agaragaza iherezo ahereye ku ntangiriro.

Enoch begat Methuselah, who in turn begat Lamech. Lamech and Methuselah represent the second angel's message and also the message of the midnight cry. The midnight cry progressed unto the closed door, and is thus represented by Methuselah who died the year of the flood. Lamech represented the second angel’s message, and Lamech died five years before the flood. The five years from the death of Lamech unto the death of Methuselah when the door closed, typified the death of Ezekiel’s bride marking the beginning of the period that led to the death of Christ’s bride represented by Methuselah.

Hẹnọk sinh Mêtusêla; Mêtusêla lại sinh Laméc. Laméc và Mêtusêla tượng trưng cho sứ điệp của thiên sứ thứ hai và cũng cho sứ điệp của tiếng kêu lúc nửa đêm. Tiếng kêu lúc nửa đêm tiến triển cho đến cửa đóng lại, nên được tượng trưng bởi Mêtusêla, là người đã chết trong năm xảy ra trận nước lụt. Laméc tượng trưng cho sứ điệp của thiên sứ thứ hai, và Laméc đã chết năm năm trước trận nước lụt. Năm năm từ khi Laméc chết cho đến khi Mêtusêla qua đời, khi cửa đóng lại, đã là hình bóng về cái chết của vợ Ê-xê-chi-ên, đánh dấu sự khởi đầu của giai đoạn dẫn đến cái chết của cô dâu của Đấng Christ, được tượng trưng bởi Mêtusêla.

Enoch typified the first angel that arrived in 1798, Lamech typified the second angel that arrived on April 19, 1844 and Methuselah typified the midnight cry from Exeter unto the closed door of October 22, 1844, that was typified by Noah. The five years from the death of Lamech unto the death of Methuselah typified the year and a half from 587 BC unto 586 BC. Those five years from Lamech to Methuselah typify five years from 1448 unto 1453.

Enoka aliwakilisha mfano wa malaika wa kwanza aliyefika mwaka 1798, Lameki aliwakilisha mfano wa malaika wa pili aliyefika tarehe 19 Aprili, 1844, na Methusela aliwakilisha mfano wa kilio cha usiku wa manane kutoka Exeter hadi kwenye mlango uliofungwa wa tarehe 22 Oktoba, 1844, ambacho kiliwakilishwa kwa mfano na Nuhu. Miaka mitano kutoka kifo cha Lameki hadi kifo cha Methusela iliwakilisha mfano wa mwaka mmoja na nusu kutoka 587 KK hadi 586 KK. Miaka hiyo mitano kutoka kwa Lameki hadi kwa Methusela inawakilisha mfano wa miaka mitano kutoka 1448 hadi 1453.

On October 31, 1448, John Palaiologos died and his brother, Constantine the eleventh, (the last Constantine) sought permission to ascend the throne of eastern Rome from the Islamic Turkish power. His submission on July 27, 1299, fulfilled the second one hundred and fifty years of Revelation nine set forth in verse ten. Five years after John Palaiologos death, his brother Constantine the eleventh died upon the walls of Constantinople as Mehmed II conquered the Byzantine empire of eastern Rome. Mehmed is the Turkish derivation of Mohammed, so the death of the first Mohammed in 632, which began the first one hundred and fifty year prophecy of Revelation nine, (located in verse five), and which ended with the death of the last Constantine at the hands of ‘Mohammed the second’ eight hundred and twenty-one years later. Five years before his death Mohammed had predicted the demise of Rome and it was accomplished by the Turk named Mohammed the second.

1448 թվականի հոկտեմբերի 31-ին Հովհաննես Պալեոլոգոսը մահացավ, և նրա եղբայրը՝ Կոստանդին տասնմեկերորդը (վերջին Կոստանդինը), իսլամական թուրքական իշխանությունից թույլտվություն խնդրեց՝ արևելյան Հռոմի գահը բարձրանալու համար։ Նրա ենթարկվելը 1299 թվականի հուլիսի 27-ին իրականացրեց Հայտնության իններորդ գլխի երկրորդ հարյուր հիսուն տարին, որը ներկայացված է տասներորդ համարում։ Հովհաննես Պալեոլոգոսի մահից հինգ տարի անց նրա եղբայրը՝ Կոստանդին տասնմեկերորդը, մահացավ Կոստանդնուպոլսի պարիսպների վրա, երբ Մեհմեդ Բ-ն նվաճեց արևելյան Հռոմի բյուզանդական կայսրությունը։ Մեհմեդը Մուհամմեդ անվան թուրքական ձևն է, ուստի առաջին Մուհամմեդի մահը 632 թվականին, որով սկսվեց Հայտնության իններորդ գլխի առաջին հարյուր հիսուն տարվա մարգարեությունը (որը գտնվում է հինգերորդ համարում), ավարտվեց ութ հարյուր քսանմեկ տարի անց վերջին Կոստանդինի մահով՝ «Մուհամմեդ երկրորդի» ձեռքով։ Իր մահից հինգ տարի առաջ Մուհամմեդը կանխագուշակել էր Հռոմի կործանումը, և դա իրագործվեց Մուհամմեդ երկրորդ անունով թուրքի միջոցով։

Constantine the last, the eleventh, died in the battle of Constantinople, thus identifying five years from the death of his brother John to his death. Those five years were typified by the five years from the death of Lamech, the son, unto the death of Methuselah, the father, five years later when the door closed upon the ark. Thus, the death of Ezekiel’s bride was typified by the death of Lamech, and together they provide witness to the death of John Palaiologos in 1448. The subsequent death of Methuselah aligns with the death of Christ’s bride and the destruction of Jerusalem in 586 BC, and together they align with the death of Constantine the eleventh.

કોન્સ્ટેન્ટાઇન અંતિમ, અગિયારમો, કોન્સ્ટાન્ટિનોપલની લડતમાં મૃત્યુ પામ્યો; આ રીતે તેના ભાઈ જ્હોનના મૃત્યુથી લઈને તેના પોતાના મૃત્યુ સુધીના પાંચ વર્ષોની ઓળખ થાય છે. એ પાંચ વર્ષો લામેખ, પુત્ર, ના મૃત્યુથી લઈને પાંચ વર્ષ પછી પિતા મેથૂશેલાહના મૃત્યુ સુધીના પાંચ વર્ષોથી પ્રતિરૂપિત થયા હતા, જ્યારે નૌકાપરનું દ્વાર બંધ થયું. તેથી, એઝેકિએલની વહુના મૃત્યુનું પ્રતિરૂપ લામેખના મૃત્યુ દ્વારા દર્શાવવામાં આવ્યું હતું, અને બંને મળીને 1448માં જ્હોન પલાયોલોગોસના મૃત્યુની સાક્ષી આપે છે. ત્યારબાદ મેથૂશેલાહનું મૃત્યુ ખ્રિસ્તની વહુના મૃત્યુ અને ઈ.સ.પૂ. 586માં યરુશાલેમના વિનાશ સાથે સુસંગત છે, અને બંને મળીને કોન્સ્ટેન્ટાઇન અગિયારમાના મૃત્યુ સાથે સુસંગત ઠરે છે.

The three witnesses of a prophetic period that begins and ends with a death, illustrate the period of the formation of the image of the beast that concludes with the mark of the beast, and it aligns with the proclamation of the midnight cry in Millerite history and the formation of the image of the beast that concludes with the mark of the beast in our current history. When the mark of the beast is fulfilled at the soon-coming Sunday law, the prophetic “speaking” arrives in agreement with Ezekiel being able to “speak” upon his own volition when Jerusalem was destroyed.

Abahamya batatu b’igihe cy’ubuhanuzi gitangira kandi kigasozwa n’urupfu, bagaragaza igihe cyo kubumbwa kw’ishusho ya ya nyamaswa kirangirana n’ikimenyetso cya ya nyamaswa, kandi gihura n’itangazwa ry’ijwi ryo mu gicuku mu mateka y’Abamillerite hamwe no kubumbwa kw’ishusho ya ya nyamaswa kirangirana n’ikimenyetso cya ya nyamaswa mu mateka yacu ya none. Igihe ikimenyetso cya ya nyamaswa kizasohorerwa mu itegeko ryo ku Cyumweru rigiye kuza vuba, “kuvuga” k’ubuhanuzi kuzagera ku gusohora kwako guhuje na Ezekiyeli washoboye “kuvuga” ku bushake bwe igihe Yerusalemu yarimburwaga.

Speaking

Kuthetha

At the Sunday law, which is typified by the destruction of Jerusalem, the prophetic speaking of the United States is marked as the false prophet speaks as a dragon.

Katika sheria ya Jumapili, ambayo inaonyeshwa kwa mfano na kuangamizwa kwa Yerusalemu, usemaji wa kinabii wa Marekani unadhihirishwa wakati nabii wa uongo anaposema kama joka.

And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.

Ndzi tlhela ndzi vona xin’wana xivandzana xi huma emisaveni; naswona a xi ri ni timhondzo timbirhi to fana ni ta xinyimpfana, kambe a xi vulavula kukota dragona. Nhlavutelo 13:11.

At the Sunday law, Balaam strikes his ass a third time, and the ass then speaks.

I te ture Rātapu, ka patua e Parama tana kaihe mō te toru o ngā wā, ā, kātahi ka kōrero te kaihe.

And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? And Balaam said unto the ass, Because thou hast mocked me: I would there were a sword in mine hand, for now would I kill thee. And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ever since I was thine unto this day? was I ever wont to do so unto thee? And he said, Nay. Numbers 22:28–30.

I Gospodin otvori usta magarici, i ona reče Balaamu: Šta sam ti učinila, te si me tukao ova tri puta? A Balaam reče magarici: Zato što si me izvrgnula poruzi; da mi je sada mač u ruci, odmah bih te ubio. A magarica reče Balaamu: Nisam li ja tvoja magarica, na kojoj si jahao otkako je tvoja pa do današnjega dana? Jesam li ti ikada ovako činila? A on reče: Nisam. Brojevi 22:28–30.

The false prophet speaks at the Sunday law and Islam also speaks at the Sunday law. Both are prophetically false prophets. At the Sunday law the ‘vision” of Habakkuk that tarried, speaks.

Uhani la uongo hunena wakati wa sheria ya Jumapili, na Uislamu nao hunena wakati wa sheria ya Jumapili. Wote wawili, kwa mtazamo wa kinabii, ni manabii wa uongo. Wakati wa sheria ya Jumapili, “maono” ya Habakuki yaliyokawia, hunena.

For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.

कारण दर्शन अभी नियुक्त समय के लिए है, परन्तु अन्त में वह बोलेगा और मिथ्या न ठहरेगा; चाहे उसमें विलम्ब हो, तौभी उसकी बाट जोहते रहो; क्योंकि वह निश्चय ही आएगा, वह विलम्ब न करेगा। हबक्कूक 2:3।

Habakkuk is the true prophet who speaks in contrast with the false prophets. The ‘vision’ of Habakkuk speaks through the mouth of formerly dumb Ezekiel, whose mouth is then opened. The promise of being God’s mouth was given to Jeremiah.

Habakkuk ni umuhanuzi w’ukuri uvuga mu buryo bunyuranye n’abahanuzi b’ibinyoma. ‘Iyerekwa’ rya Habakkuk rivugira mu kanwa ka Ezekiyeli wari warigeze kuba ikiragi, hanyuma akanwa ke kakabumburwa. Isezerano ryo kuba akanwa k’Imana ryahawe Yeremiya.

Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:18, 19.

ቁስሌ የማይፈወስ ሆኖ ለምን ሕመሜ ዘላቂ ሆነ? አንተ በእኔ ዘንድ ፈጽሞ እንደ ሐሰተኛ ሰው፥ እንደሚያቋርጥም ውኃ ትሆናለህን? ስለዚህ እግዚአብሔር እንዲህ ይላል፤ አንተ ብትመለስ፥ እኔ እመልስሃለሁ፥ በፊቴም ትቆማለህ፤ የከበረውንም ከከንቱው ብታወጣ፥ እንደ አፌ ትሆናለህ፤ እነርሱ ወደ አንተ ይመለሱ፥ አንተ ግን ወደ እነርሱ አትመለስ። ኤርምያስ 15፥18, 19።

At the Sunday law, Zacharias's nine months of dumbness ended when he spoke and confirmed that his son’s name is to be John. Zacharias represented leadership who disbelieve the word of the third angel, and John represented the Elijah movement, the church that would usher in the Second Coming of Christ.

U zakon o nedjelji, Zaharijina devetomjesečna nijemost završila je kada je progovorio i potvrdio da ime njegovu sinu treba biti Ivan. Zaharija je predstavljao vodstvo koje ne vjeruje riječi trećega anđela, a Ivan je predstavljao Ilijin pokret, crkvu koja će uvesti Drugi Kristov dolazak.

And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.

A Zakariya ya ce wa mala’ikan, “Ta yaya zan san wannan? Gama ni tsoho ne, matata kuma ta tsufa ƙwarai.” Sai mala’ikan ya amsa ya ce masa, “Ni ne Jibra’ilu, wanda nake tsaye a gaban Allah; an aiko ni in yi magana da kai, in kuma sanar da kai wannan bishara mai farin ciki. Ga shi kuwa, za ka zama bebe, ba za ka iya magana ba, har zuwa ranar da waɗannan abubuwa za su cika, domin ba ka gaskata maganata ba, wadda za ta cika a kan lokacinta.”

And the people waited for Zacharias, and marvelled that he tarried so long in the temple. And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless. Luke 1:18–22.

A nép pedig várta Zakariást, és csodálkozott, hogy ilyen sokáig időzött a templomban. És amikor kijött, nem tudott szólni hozzájuk; és felismerték, hogy látomást látott a templomban; mert intett nekik, és néma maradt. Lukács 1:18–22.

Zacharias was of the eighth course of priests.

Zakariya alikuwa wa zamu ya nane ya makuhani.

There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. And they had no child, because that Elisabeth was barren, and they both were now well stricken in years. And it came to pass, that while he executed the priest’s office before God in the order of his course, According to the custom of the priest’s office, his lot was to burn incense when he went into the temple of the Lord. And the whole multitude of the people were praying without at the time of incense. Luke 1:5–10.

नेहरूदया के राजा हेरोदेस के दिनों में अबियाह की याजकीय श्रेणी का जकरयाह नाम का एक याजक था; और उसकी पत्नी हारून की पुत्रियों में से थी, और उसका नाम इलीशिबा था। वे दोनों परमेश्वर के सम्मुख धर्मी थे, और प्रभु की सब आज्ञाओं और विधियों पर निर्दोष चलनेवाले थे। और उनके कोई सन्तान न थी, क्योंकि इलीशिबा बाँझ थी, और वे दोनों बहुत वृद्ध हो चले थे। और ऐसा हुआ कि जब वह अपनी श्रेणी के क्रम के अनुसार परमेश्वर के सामने याजकाई का काम कर रहा था, तब याजकाई की रीति के अनुसार उसका चिट्ठा इस पर पड़ा कि वह प्रभु के मन्दिर में जाकर धूप जलाए। और धूप जलाने के समय लोगों की सारी भीड़ बाहर प्रार्थना कर रही थी। लूका 1:5–10॥

All the prophets represent the latter days, and Zacharias went into the temple, as did Ezekiel. He was of the eighth course of priests, marking a symbol of the eight souls on Noah’s ark that went from the old to the new world. Both he and his wife were blameless, but Zacharias would doubt the words of Gabriel. The Millerite movement began as Philadelphian's (blameless) but transitioned to Laodicean's in 1856. In the latter days, the message of the angel is the message of the third angel, and Gabriel’s message to Zacharias represents the third angel’s message and also the Elijah message, as represented by John the Baptist.

Vaprofita hinkwavo va yimela masiku yo hetelela, naswona Zakariya u nghene etempeleni, hilaha Ezekiyele na yena a endleke hakona. A a ri wa xiyenge xa vunhungu xa vaprista, leswi funghaka xikombiso xa mimoya ya nhungu leyi a yi ri engalaveni ya Nowa, leyi tsemakanyeke ku suka emisaveni ya khale yi ya eka leyi leyintshwa. Yena ni nsati wakwe a va nga soleki nchumu, kambe Zakariya a a ta kanakana marito ya Gabriele. Nhlangano wa vaMillerite wu sungule tanihi va le Filadelfiya (lava nga soleki nchumu) kambe wu hundzukele eka va le Lawodikiya hi 1856. Emasikwini yo hetelela, rungula ra ntsumi i rungula ra ntsumi ya vunharhu, naswona rungula ra Gabriele eka Zakariya ri yimela rungula ra ntsumi ya vunharhu naswona ri tlhela ri va rungula ra Eliya, hilaha ri yimeriwaka hakona hi Yohane Mubabatisi.

And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. And when Zacharias saw him, he was troubled, and fear fell upon him. But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. And thou shalt have joy and gladness; and many shall rejoice at his birth. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother’s womb. And many of the children of Israel shall he turn to the Lord their God. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. Luke 1:11–19.

A Tiarâpa Pathian tirhkoh kha hmûr tharhlawhna maichâm dinglam lamah a ding a lo lang a. Tin, Zakariah chuan a hmuh veleh a buai ta a, hlauhna chuan a chungah a tla ta. Mahse tirhkoh chuan a hnênah, “Zakariah, hlau suh; i ṭawngṭaina chu hriah a ni tawh a; i nupui Elisabeth chuan fapa a hring ang che, a hmingah Johana tih i sawi ang. Tin, lawmna leh hlimna i nei ang a; mi tam takin a pian avângin an lawm ang. A chhan chu Lalpa mit hmuha ropui tak a ni ang a; uain emaw, tuihâl chak tak emaw a in lo vang; tin, a nu pum chhûng ata Thlarau Thianghlimin a khat ang. Israel fate zînga mi tam takte chu an Lalpa Pathian lamah a hawiṭir ang. Tin, pa te thinlungte chu fate lamah hawiṭîr tûrin leh thu âwih lote chu felte finna lamah hruai haw tûrin, Lalpa tâna mite buatsaih tawh an nih theih nân, Elias thlarau leh thiltihtheihna nêna amah hmaah a kal ang,” a ti a. Tin, Zakariah chuan tirhkoh hnênah, “He thu hi engtin nge ka hriatnghilh ang? Ka upa tawh si a, ka nupui pawh kum lamah a hmasâwn tawh bawk si,” a ti a. Chutah tirhkoh chuan a chhân a, “Kei hi Gabriela ka ni, Pathian hmaah ding zêl ṭhîn; i hnênah he lawmthu tha hi sawi tûra leh i hriattîr tûra tirh ka ni a,” a ti. Luke 1:11–19.

Zacharias doubted that the message of the Elijah to come would be fulfilled.

Zakariya yashidikanyije ko ubutumwa bwa Eliya uzaza buzasohozwa.

Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

Gle, tšametšong ke tla le romella moporofeta Elia pele go tla letšatši le legolo le le šiišago la Morena; gomme yena o tla retološa pelo ya botatago bana go bana ba bona, le pelo ya bana go botata bona, gore ke se tle ka otla lefase ka thogako. Maleaki 4:5, 6.

Sister White, in the context of Ezekiel’s sealing of chapter nine, identifies why the leadership of the Laodicean Seventh-day Adventist church were typified by Zacharias’ unbelief.

Dada White, a cikin mahallin hatimin da Ezekiyel ya ambata a sura ta tara, ta bayyana dalilin da ya sa shugabancin cocin Adventist na kwana bakwai na Laodiceya aka misalta da rashin bangaskiyar Zakariya.

“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

“Vargurinn sá, er eigi finnur hryggð yfir eigin andlegri hnignun né syrgir syndir annarra, mun verða skilinn eftir án innsiglis Guðs. Drottinn felur sendiboðum sínum, mönnunum er hafa drápsvopn í höndum sér, þetta verk: ‘Farið á eftir honum um borgina og sláið niður; auga yðar skal eigi eira, né skuluð þér sýna meðaumkun: deyðið með öllu gamla og unga, bæði meyjar og smábörn og konur; en komið eigi nær nokkrum þeim manni, er markið er á; og hefjið við helgidóm minn. Þá tóku þeir að fornmönnunum, sem voru fyrir húsinu.’”

“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.

“Itt látjuk, hogy az egyház—az Úr szentélye—volt az első, amely megérezte Isten haragjának csapását. A vének, akiknek Isten nagy világosságot adott, és akik a nép lelki érdekeinek őrzőiként álltak, hűtlenekké lettek megbízatásukhoz. Azt az álláspontot foglalták el, hogy nem kell csodákra és Isten hatalmának olyan nyilvánvaló megnyilatkozására számítanunk, mint a korábbi napokban. Az idők megváltoztak. Ezek a szavak megerősítik hitetlenségüket, és ezt mondják: Az Úr sem jót nem tesz, sem rosszat nem cselekszik. Túl irgalmas ahhoz, hogy ítélettel látogassa meg népét. Így a „Békesség és biztonság” a kiáltása azoknak az embereknek, akik soha többé nem emelik fel szavukat, mint a trombita, hogy megmutassák Isten népének vétkeit és Jákób házának bűneit. Ezek a néma ebek, amelyek nem akartak ugatni, azok, akik érzik a megsértett Isten igazságos bosszúállását. Férfiak, hajadonok és kisgyermekek egyaránt elvesznek.” Bizonyságtételek, 5. kötet, 211.

Zacharias doubted the message of the third angel, which is the Elijah message that repeats the history of John the Baptist as well as the history of William Miller.

Zekariya yaketse ubutumwa bwa marayika wa gatatu, ari bwo butumwa bwa Eliya busubiramo amateka ya Yohana Umubatiza kimwe n’amateka ya William Miller.

Five Months

Mwezi Mitano

Elisabeth hid her pregnancy for five months.

Elisabeth te ɓe suuɗii ndimbungal mayre lebbi jowi.

And after those days his wife Elisabeth conceived, and hid herself five months, saying, Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men. And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth. Luke 1:24–26.

Na anɔpa no akyi no, ne yere Elisabeth nyinsɛn, na ɔde ne ho siee asram anum, kae sɛ, Sɛɛ na Awurade ne me adi wɔ nna a ɔhwɛɛ me so no mu, sɛ ɔbeyi mʼanimtiaabu afi nnipa mu. Na ɔsram a ɛto so asia no mu no, wɔsomaa ɔbɔfo Gabriel fii Onyankopɔn nkyɛn kɔɔ Galilea kurow bi a wɔfrɛ no Nasaret. Luka 1:24–26.

Zacharias was of the eighth course of priests, aligning with the circumcision of his son John on the eighth day, when Zacharias would again speak. He and his son John represent the eight souls who were on Noah’s ark, who were hid from the death brought by the flood waters for five months, or one hundred and fifty days. The one hundred and fifty days of the pregnancy and the flood waters align with the two periods of five months in Revelation nine.

Zakariya alikuwa wa zamu ya nane ya makuhani, ikipatana na tohara ya mwanawe Yohana siku ya nane, wakati ambapo Zakariya angesema tena. Yeye na mwanawe Yohana wanawakilisha nafsi nane zilizokuwa katika safina ya Nuhu, zilizofichwa mbali na mauti iliyoletwa na maji ya gharika kwa muda wa miezi mitano, au siku mia moja na hamsini. Siku hizo mia moja na hamsini za ujauzito na za maji ya gharika zinapatana na vipindi viwili vya miezi mitano katika Ufunuo 9.

Zacharias and his son John also represent when the seventh church of Laodicea transitions unto the eighth church of Philadelphia. From Zacharias’ service during the eighth course unto his son John’s circumcision of the eighth day represents a prophetic period with the number eighth identifying the beginning and the ending. Within that prophetic period there is a five-month period representing a period of hiding.

សាការីយ៉ាស និង​កូនប្រុស​របស់​លោក គឺ​យ៉ូហាន ក៏​តំណាង​ឲ្យ​ពេល​ដែល​ក្រុមជំនុំ​ទី៧ គឺ​ឡាវឌីសេ ផ្លាស់ប្តូរ​ទៅ​កាន់​ក្រុមជំនុំ​ទី៨ គឺ​ភីឡាដែលភា​ផង​ដែរ។ ចាប់​ពី​ការ​បម្រើ​របស់​សាការីយ៉ាស​ក្នុង​វេន​ទី៨ រហូត​ដល់​ការ​កាត់​ស្បែក​របស់​កូនប្រុស​លោក គឺ​យ៉ូហាន នៅ​ថ្ងៃ​ទី៨ នោះ តំណាង​ឲ្យ​រយៈពេល​ព្យាករណ៍​មួយ ដែល​លេខ​ទី៨​កំណត់​ទាំង​ការ​ចាប់ផ្ដើម និង​ការ​បញ្ចប់។ នៅ​ក្នុង​រយៈពេល​ព្យាករណ៍​នោះ មាន​រយៈពេល​ប្រាំ​ខែ​មួយ ដែល​តំណាង​ឲ្យ​រយៈពេល​នៃ​ការ​លាក់​ខ្លួន។

The “speaking” of prophecy identifies the soon-coming Sunday law, so Zacharias speaks at the Sunday law, when his son is sealed, as represented by the act of circumcision. In that history, prior to the Sunday law when Zacharias speaks, at the end of five months, in the sixth month Mary visits Elisabeth and the Holy Spirit anoints Elisabeth, who as a woman represents the anointing of God’s church four months in advance of the soon-coming Sunday law.

Ukukhuluma kwesiprofetho kukhomba umthetho weSonto osuseduze ukufika; ngalokho uZakariya uyakhuluma ngesikhathi somthetho weSonto, lapho indodana yakhe isibekwa uphawu, njengoba kufanekiswa isenzo sokusoka. Kulowo mlando, ngaphambi komthetho weSonto lapho uZakariya ekhuluma khona, ekupheleni kwezinyanga ezinhlanu, ngenyanga yesithupha uMariya uvakashela u-Elisabethe, futhi uMoya oNgcwele ugcoba u-Elisabethe, lowo, njengowesifazane, omelela ukugcotshwa kwebandla likaNkulunkulu ezinyangeni ezine ngaphambi komthetho weSonto osuseduze ukufika.

And Mary arose in those days, and went into the hill country with haste, into a city of Juda; And entered into the house of Zacharias, and saluted Elisabeth. And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me? For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord. Luke 1:39–45.

Na Maria dia niainga tamin’izany andro izany ka nankany amin’ny tany havoana, tamin’ny faingana, ho any amin’ny tanàna anankiray any Joda; ary niditra tao an-tranon’i Zakaria izy ka niarahaba an’i Elizabeta. Ary izao no niseho: raha vao ren’i Elizabeta ny fiarahaban’i Maria, dia nibitaka tao an-kibony ny zaza; ary Elizabeta dia feno ny Fanahy Masina. Dia niteny tamin’ny feo mahery izy ka nanao hoe: Isaorana ianao eo amin’ny vehivavy, ary isaorana ny vokatry ny kibonao. Ary nahoana no tonga amiko izao, dia ny renin’ny Tompoko no manatona ahy? Fa indro, raha vao naneno tato an-tsofiko ny feon’ny fiarahabanao, dia nibitaka noho ny hafaliana tao an-kiboko ny zaza. Ary sambatra izay nino; fa hotanterahina izay zavatra nolazaina taminy avy tamin’ny Tompo. Lioka 1:39–45.

At the end of five months, Elisabeth spoke to Mary “with a loud voice,” praising Mary’s belief in Gabriel’s message, which in the latter days is the third angel’s message. Elisabeth’s husband Zacharias had disbelieved, but not Mary. Mary heard the message of Gabriel five months after Zacharias, so her belief in the third angel is marked as arriving after the hidden message of five month’s was revealed. The hidden message of five months in the latter days is the first five months of Revelation nine verse five. Mary represents the church of the latter days that accepts the third angel’s message, which includes a special unsealing of five months just before the speaking of the soon-coming Sunday law arrives roughly four months later.

នៅ​ចុង​បញ្ចប់​នៃ​ប្រាំ​ខែ អេលីសាបេត​បាន​និយាយ​ទៅ​កាន់​ម៉ារា «ដោយ​សំឡេង​ខ្លាំង» ដោយ​សរសើរ​សេចក្តី​ជឿ​របស់​ម៉ារា​ចំពោះ​សារ​របស់​កាប្រៀល ដែល​នៅ​ក្នុង​ថ្ងៃ​ចុង​ក្រោយ​គឺ​ជា​សារ​របស់​ទេវតា​ទី​បី។ ស្វាមី​របស់​អេលីសាបេត​គឺ​សាការីយ៉ាស​បាន​មិន​ជឿ ប៉ុន្តែ​ម៉ារា​មិន​ដូច្នោះ​ទេ។ ម៉ារា​បាន​ឮ​សារ​របស់​កាប្រៀល​បន្ទាប់​ពី​សាការីយ៉ាស​ប្រាំ​ខែ ដូច្នេះ​សេចក្តី​ជឿ​របស់​នាង​លើ​ទេវតា​ទី​បី ត្រូវ​បាន​សម្គាល់​ថា​មក​ដល់​បន្ទាប់​ពី​សារ​លាក់​កំបាំង​នៃ​ប្រាំ​ខែ​បាន​ត្រូវ​បើក​សម្ដែង។ សារ​លាក់​កំបាំង​នៃ​ប្រាំ​ខែ​នៅ​ក្នុង​ថ្ងៃ​ចុង​ក្រោយ គឺ​ជា​ប្រាំ​ខែ​ដំបូង​នៃ​វិវរណៈ ៩:៥។ ម៉ារា​តំណាង​ឲ្យ​ពួក​ជំនុំ​នៃ​ថ្ងៃ​ចុង​ក្រោយ ដែល​ទទួល​យក​សារ​របស់​ទេវតា​ទី​បី ដែល​រួម​បញ្ចូល​ទាំង​ការ​បើក​ត្រា​ជា​ពិសេស​អំពី​ប្រាំ​ខែ មុន​ពេល​ការ​ប្រកាស​អំពី​ច្បាប់​ថ្ងៃ​អាទិត្យ​ដែល​ជិត​មក​ដល់ នឹង​មក​ដល់​ប្រហែល​បួន​ខែ​ក្រោយ​មក។

At the waymarks of Mary’s visit the movement of the first and second angels, represented by Zacharias and Elisabeth connects with the movement of the third angel represented by Mary and Joseph. Zacharias represents an official from a church that disbelieved the third angel’s message and Joseph the carpenter, represents a movement represented by self-supporting work. Adventism ends as it began, and it began as a movement, not an organized church structure. The movement of the one hundred and forty-four thousand represented by Joseph, Mary and Christ are direct relatives of the Millerite movement represented by Zacharias, Elisabeth and John, and the disbelief of 1863 is represented by Zacharias. 1863 represents disbelief of the first and second angel’s messages and the movement of the third angel represents the faith of Mary.

माᱨी के भेंट के मार्गचिह्नों पर, जकर्याह और एलीशिबा द्वारा प्रतिरूपित प्रथम और द्वितीय स्वर्गदूतों का आंदोलन, माᱨी और यूसुफ द्वारा प्रतिरूपित तृतीय स्वर्गदूत के आंदोलन से जुड़ता है। जकर्याह उस कलीसिया के एक अधिकारी का प्रतिनिधित्व करता है जिसने तृतीय स्वर्गदूत के संदेश पर अविश्वास किया, और बढ़ई यूसुफ उस आंदोलन का प्रतिनिधित्व करता है जिसे स्वावलंबी कार्य द्वारा प्रतिरूपित किया गया है। एडवेंटवाद उसी प्रकार समाप्त होता है जैसे वह आरम्भ हुआ था, और उसका आरम्भ एक आंदोलन के रूप में हुआ था, न कि किसी संगठित कलीसियाई संरचना के रूप में। एक लाख चवालीस हजारों का आंदोलन, जिसका प्रतिनिधित्व यूसुफ, माᱨी और मसीह करते हैं, जकर्याह, एलीशिबा और यूहन्ना द्वारा प्रतिरूपित मिलराइट आंदोलन के सीधे संबंधी हैं, और 1863 का अविश्वास जकर्याह द्वारा प्रतिरूपित है। 1863 प्रथम और द्वितीय स्वर्गदूतों के संदेशों के प्रति अविश्वास का प्रतिनिधित्व करता है, और तृतीय स्वर्गदूत का आंदोलन माᱨी के विश्वास का प्रतिनिधित्व करता है।

“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, ‘Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’ This message seemed to be an addition to the third message, joining it as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon and calling upon God’s people to come out of her that they might escape her fearful doom.” Early Writings, 277.

“Malaika walitumwa kumsaidia yule malaika mwenye nguvu kutoka mbinguni, nami nikasikia sauti ambazo zilionekana kusikika kila mahali, ‘Tokeni kwake, enyi watu wangu, msije mkashiriki dhambi zake, wala msipokee mapigo yake. Kwa maana dhambi zake zimefika hata mbinguni, naye Mungu amekumbuka maovu yake.’ Ujumbe huu ulionekana kuwa ni nyongeza kwa ujumbe wa tatu, ukiungana nao kama vile kilio cha usiku wa manane kilivyoungana na ujumbe wa malaika wa pili mwaka 1844. Utukufu wa Mungu ulikuwa juu ya watakatifu wenye saburi, wanaongoja, nao kwa ujasiri usio na hofu wakatoa onyo la mwisho lenye uzito mkuu, wakitangaza kuanguka kwa Babeli na kuwaita watu wa Mungu watoke kwake ili wapate kuiepuka hukumu yake ya kutisha.” Early Writings, 277.

The joining together of two messages is represented by Mary visiting Elisabeth, and that point arrived when the hidden five months is revealed. That point is where two prophecies join and are proclaimed together. One was proclaimed by Elisabeth and the other by Mary. The joining of two messages identifies when the midnight cry joins the message of the second angel, and that occurred in Millerite history at the Exeter camp meeting.

ការភ្ជាប់រួមគ្នានៃសារពីរត្រូវបានតំណាងដោយម៉ារីទៅសួរសុខទុក្ខអេលីសាបេត ហើយចំណុចនោះបានមកដល់នៅពេលដែលប្រាំខែដែលលាក់កំបាំងត្រូវបានបើកសម្ដែង។ ចំណុចនោះគឺជាកន្លែងដែលទំនាយពីរភ្ជាប់គ្នា ហើយត្រូវបានប្រកាសរួមគ្នា។ មួយត្រូវបានប្រកាសដោយអេលីសាបេត ហើយមួយទៀតដោយម៉ារី។ ការភ្ជាប់នៃសារពីរបញ្ជាក់អំពីពេលដែលសម្រែកពាក់កណ្ដាលអធ្រាត្រភ្ជាប់ជាមួយសាររបស់ទេវតាទីពីរ ហើយការនោះបានកើតឡើងក្នុងប្រវត្តិសាស្ត្រមីល្លឺរ៉ាយត៍ នៅឯកិច្ចប្រជុំជំរំ Exeter។

After Elisabeth and then Mary gave their proclamations, “Mary abode with her about three months, and returned to her own house.” Luke 1:56. The sixty-six day period from Exeter unto October 22, 1844 is represented by those four months, which concluded at the soon-coming Sunday law, when Zacharias spoke. The four months represent the period of the proclamation of the message of the midnight cry, which arrives after the message of the five hidden months.

Nzi Elisabeth, maze Mariya bagiye batanga amatangazo yabo, “Mariya agumana na we nk’amezi nk’atatu, hanyuma asubira iwe.” Luka 1:56. Igihe c’imisi mirongo itandatu n’itandatu cavuye Exeter gushika ku wa 22 Gitugutu 1844 giserukirwa n’ayo mezi ane, yarangiye ku gihe c’itegeko ryo ku wa Mungu ryari rigiye kuza vuba, igihe Zakariya yavuga. Ayo mezi ane aserukira igihe co gutangaza ubutumwa bw’ijwi ryo mu gicugu, bushika inyuma y’ubutumwa bw’amezi atanu anyegejwe.

The two messages in Millerite history were the first and second angels, and the first angel’s message was empowered by the fulfillment of a time prophecy that began with a period of five months, which was partially hidden until ten days before its fulfillment on August 11, 1840, as set forth by Josiah Litch. The empowerment of the second angel’s message was the correction of the incorrect prediction of 1843, that took place at the Exeter camp meeting, as set forth by Samuel Snow.

Millerite इतिहासमा रहेका दुई सन्देशहरू पहिलो र दोस्रो स्वर्गदूतका सन्देशहरू थिए, र पहिलो स्वर्गदूतको सन्देशलाई एउटा समय-भविष्यवाणीको परिपूर्तिद्वारा शक्ति प्रदान गरिएको थियो, जुन पाँच महिनाको अवधिबाट आरम्भ भएको थियो र जसलाई जोसाइया लिचले प्रस्तुत गरेअनुसार सन् 1840 अगस्त 11 मा यसको परिपूर्ति हुनुभन्दा दस दिनअघिसम्म आंशिक रूपमा लुकाइएको थियो। दोस्रो स्वर्गदूतको सन्देशलाई शक्ति प्रदान गरिएको कुरा सन् 1843 को त्रुटिपूर्ण भविष्यवाणीको सच्याइ थियो, जुन एक्सेटर क्याम्प-सभामा भएको थियो, जसलाई सैमुएल स्नोले प्रस्तुत गरेका थिए।

The proclamation of the twofold message of the midnight cry is represented as a short period before the door closed, which in the story of Noah opened up a five month period that concluded with the ark sitting atop mount Ararat. The period of the proclamation of the midnight cry comes after the unsealing of the hidden five months, which came ten days before August 11, 1840 and it also came after the Lord removed His hand from the figures He had covered upon the 1843 chart. The ten days of August 1 to 11, align with the sixty-six days of Exeter to October 22, 1844, and the twofold witness identifies that the unsealing of a hidden five months, accompanied with the correction of the incorrect proclamation that produced the first disappointment, and it occurs when Mary meets and greets Elisabeth in the sixth month.

Kuẽva marandu mokõikõi pyhare mbytegua rehegua ojehechauka peteĩ aravo mbykymi ramo okẽ oñemboty mboyve, ha upéva Noé rembiasakuepe ombyai hag̃ua peteĩ ára peteĩ jasy po javegua, opa hag̃uáicha pe árka opyta hag̃ua Ararat yvyty ári. Pe aravo pyhare mbytegua sapukái ñemoherakuã rehegua oúma pe ñemombe’u kañymbyre jasy po pegua ojeipe’a rire, upéva oúva’ekue pa ára mboyve 11 jasypoapy 1840-gui, ha avei oúva’ekue Ñandejára oipe’a rire Ipo umi ta’ãnga ojaho’iva’ekue ári pe kuatia’atã 1843 pegua. Umi pa ára 1 guive 11 peve jasypoapyme oñembojoja umi sesenta y seis ára Exeter guive 22 jasypa 1844 peve, ha pe mokõikõi testígo ohechauka porã pe ñemboja’o jasy po kañymbyre pegua ojeipe’aha, oñondive pe marandu vai oñemyatyrõ reheve, upéva ojapova’ekue pe peteĩha ñembotavy guasu, ha oiko María ojotopa ha omomaitei jave Elisabet-pe pe sexto jasyme.

At the Sunday law, the United States speaks as a dragon, the ass of Islam speaks, and the vision of Habakkuk speaks through the mouth of Jeremiah, Zacharias and Ezekiel. At the Sunday law Ezekiel is a sign, thus representing the ensign that is lifted up at the Sunday law. Two of the nine references of the word ‘sign’ in Ezekiel identify the “sabbaths” as the sign of the sanctification representing the combination of Divinity with humanity.

Na zakon o nedjelji, Sjedinjene Američke Države govore kao zmaj, magarac islama govori, i viđenje Habakuka govori kroz usta Jeremije, Zaharije i Ezekiela. Na zakon o nedjelji Ezekiel je znak, te tako predstavlja stijeg koji se podiže na zakon o nedjelji. Dvije od devet referenci na riječ „znak” u Ezekielu poistovjećuju „subote” kao znak posvećenja, predstavljajući sjedinjenje božanstva s čovještvom.

But I wrought for my name’s sake, that it should not be polluted before the heathen, among whom they were, in whose sight I made myself known unto them, in bringing them forth out of the land of Egypt. Wherefore I caused them to go forth out of the land of Egypt, and brought them into the wilderness. And I gave them my statutes, and shewed them my judgments, which if a man do, he shall even live in them.

Lakini nilitenda kwa ajili ya jina langu mwenyewe, ili lisitiwe unajisi mbele ya mataifa, ambao walikuwa katikati yao, ambao machoni pao nilijijulisha kwao, katika kuwatoa kutoka nchi ya Misri. Kwa hiyo nikawatoa kutoka nchi ya Misri, nikawaleta nyikani. Nami nikawapa amri zangu, nikawaonyesha hukumu zangu, ambazo mtu akizitenda, ataishi kwa hizo.

Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them. But the house of Israel rebelled against me in the wilderness: they walked not in my statutes, and they despised my judgments, which if a man do, he shall even live in them; and my sabbaths they greatly polluted: then I said, I would pour out my fury upon them in the wilderness, to consume them. But I wrought for my name’s sake, that it should not be polluted before the heathen, in whose sight I brought them out. Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands; Because they despised my judgments, and walked not in my statutes, but polluted my sabbaths: for their heart went after their idols. Nevertheless mine eye spared them from destroying them, neither did I make an end of them in the wilderness. But I said unto their children in the wilderness, Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their idols: I am the Lord your God; walk in my statutes, and keep my judgments, and do them; And hallow my sabbaths; and they shall be a sign between me and you, that ye may know that I am the Lord your God. Ezekiel 20:9–20.

Lakn едар и я тэдэнд Миний амралтын өдрүүдийг өгсөн нь Би болон тэдний хоорондох тэмдэг байхын тулд бөгөөд тэднийг ариусгагч ЭЗЭН нь Би мөн гэдгийг мэдүүлэхийн тулд билээ. Харин Израилийн гэр цөлд Миний эсрэг тэрсэлсэн: тэд Миний тогтоолуудаар яваагүй, Миний шүүлтүүдийг жигшсэн; хүний үйлдвэл тэдгээрийн дотор амьдрах тийм шүүлтүүдийг жигшсэн бөгөөд Миний амралтын өдрүүдийг үлэмжээр бузарласан. Тэгэхэд Би цөлд Өөрийн хилэнг тэдний дээр асган, тэднийг устгана гэж айлдсан. Гэвч Би Өөрийн нэрийн төлөө үйлдсэн, учир нь Миний тэднийг гаргаж ирсэн харь үндэстнүүдийн нүдний өмнө Миний нэр бузарлагдах ёсгүй байв. Түүнчлэн Би цөлд тэдэнд гараа өргөн тангараглаж, сүү ба балаар урсах, бүх газрын сүр жавхлан болсон, Өөрийн тэдэнд өгсөн тэр газарт тэднийг оруулахгүй гэж айлдсан. Учир нь тэд Миний шүүлтүүдийг жигшиж, Миний тогтоолуудаар яваагүй, харин Миний амралтын өдрүүдийг бузарласан; яагаад гэвэл тэдний зүрх сэтгэл шүтээнүүдийнх нь араас явсан. Гэвч Миний мэлмий тэднийг сүйрүүлэхээс өршөөн хэлтрүүлсэн бөгөөд Би цөлд тэднийг бүрмөсөн төгсгөл болгоогүй. Харин Би цөлд тэдний үр хүүхдүүдэд, “Эцгүүдийнхээ тогтоолуудаар бүү яв, тэдний шүүлтүүдийг бүү сахигтун, шүтээнүүдээр нь өөрсдийгөө бүү бузарлагтун. Би бол ЭЗЭН, та нарын Бурхан; Миний тогтоолуудаар явж, Миний шүүлтүүдийг сахин, тэдгээрийг үйлдэгтүн. Миний амралтын өдрүүдийг ариунаар сахигтун; тэгвэл тэдгээр нь Би болон та нарын хоорондох тэмдэг байх болно, ингэснээр та нар ЭЗЭН, та нарын Бурхан нь Би мөн гэдгийг мэдэх болно” гэж айлдсан. Езекиел 20:9–20.

Ezekiel represents the ensign of the one hundred and forty-four thousand, and the sign of Divinity combined with humanity is the Lord’s “sabbaths.” Ezekiel is the sign at the beginning of the siege and he is the sign at the destruction of Jerusalem, when he is lifted up as an ensign. At the beginning of the siege, those who refuse to see and hear, who desecrate His “sabbaths”, are also a sign.

Ezekiel anɔchichisɛm a ɛda nnipa ɔha aduanan anan ne apem no so, na Onyameyɛ a wɔaka abɔdam ne nipa mu no ho agyirae ne Awurade “homeda ahorow” no. Ezekiel ne agyiraehyɛde no wɔ mpuntuo no mfiase, na ɔno nso ne agyiraehyɛde no wɔ Yerusalem sɛe no mu, bere a wɔma no so sɛ anɔchichisɛm. Mpuntuo no mfiase no, wɔn a wɔpow sɛ wobehu na wɔate, a wɔgu ne “homeda ahorow” no ho fi no, wɔn nso yɛ agyiraehyɛde.

Then came certain of the elders of Israel unto me, and sat before me. And the word of the Lord came unto me, saying, Son of man, these men have set up their idols in their heart, and put the stumblingblock of their iniquity before their face: should I be enquired of at all by them? Therefore speak unto them, and say unto them, Thus saith the Lord God; Every man of the house of Israel that setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to the prophet; I the Lord will answer him that cometh according to the multitude of his idols; That I may take the house of Israel in their own heart, because they are all estranged from me through their idols.

Bamwe mu bakuru ba Isirayeli baraza bansanga, bicara imbere yanjye. Nuko ijambo ry’Uwiteka rinzaho, riti: Mwana w’umuntu, aba bagabo bashyize ibigirwamana byabo mu mitima yabo, kandi bashyize igisitaza cy’ibicumuro byabo imbere y’amaso yabo; none se nakwemera rwose ko bambaza? Ni cyo gituma uzababwira uti: Uku ni ko Uwiteka Imana avuga ati: Umuntu wese wo mu nzu ya Isirayeli ushyira ibigirwamana bye mu mutima we, agashyira igisitaza cy’igicumuro cye imbere y’amaso ye, hanyuma akaza ku muhanuzi; jyewe Uwiteka nzamusubiza nk’uko ibyinshi by’ibigirwamana bye bingana; kugira ngo mfate inzu ya Isirayeli mu mitima yabo bwite, kuko bose bantandukanijweho n’ibigirwamana byabo.

Therefore say unto the house of Israel, Thus saith the Lord God; Repent, and turn yourselves from your idols; and turn away your faces from all your abominations. For every one of the house of Israel, or of the stranger that sojourneth in Israel, which separateth himself from me, and setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to a prophet to enquire of him concerning me; I the Lord will answer him by myself: And I will set my face against that man, and will make him a sign and a proverb, and I will cut him off from the midst of my people; and ye shall know that I am the Lord. And if the prophet be deceived when he hath spoken a thing, I the Lord have deceived that prophet, and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel. And they shall bear the punishment of their iniquity: the punishment of the prophet shall be even as the punishment of him that seeketh unto him; That the house of Israel may go no more astray from me, neither be polluted any more with all their transgressions; but that they may be my people, and I may be their God, saith the Lord God. Ezekiel 14:1–11.

म्हणून इस्राएलच्या घराण्याला सांग, परमेश्वर देव असे म्हणतो: पश्चात्ताप करा, आणि आपल्या मूर्तींपासून फिरा; आणि आपल्या सर्व घृणास्पद कृत्यांकडून आपले मुख फिरवा. कारण इस्राएलच्या घराण्यातील प्रत्येक जण, किंवा इस्राएलमध्ये परदेशी म्हणून राहणारा परका, जो स्वतःला माझ्यापासून दूर करतो, आणि आपल्या मूर्ती आपल्या अंतःकरणात स्थापित करतो, आणि आपल्या अधर्माचा अडथळा आपल्या मुखासमोर ठेवतो, आणि माझ्याविषयी त्याच्याकडून विचारणा करण्यासाठी एखाद्या संदेष्ट्याकडे येतो, त्याला मी, परमेश्वर, स्वतः उत्तर देईन. आणि मी त्या मनुष्याविरुद्ध माझे मुख करीन, आणि त्याला चिन्ह व म्हण बनवीन, आणि माझ्या लोकांच्या मधून त्याला छाटून टाकीन; आणि तुम्ही जाणाल की मी परमेश्वर आहे. आणि जर संदेष्टा फसविला जाऊन काही बोलला, तर मी, परमेश्वर, त्या संदेष्ट्याला फसविले आहे; आणि मी त्याच्यावर माझा हात पसरवीन, आणि माझ्या इस्राएल लोकांच्या मधून त्याचा नाश करीन. आणि ते आपल्या अधर्माची शिक्षा भोगतील: संदेष्ट्याची शिक्षा त्याच्याकडे विचारणा करणाऱ्याच्या शिक्षेसमानच असेल; यासाठी की इस्राएलचे घराणे पुन्हा माझ्यापासून भरकटू नये, आणि आपल्या सर्व अपराधांनी पुन्हा अपवित्र होऊ नये; तर ते माझे लोक असावेत, आणि मी त्यांचा देव असावा, असे परमेश्वर देव म्हणतो. यहेज्केल 14:1–11.

At Nashville, those within the Laodicean Seventh-day Adventist church who disbelieved as did Zacharias; who had “taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days,” as represented by 1840 unto 1844 will be confronted by those outside of Adventism as to why they failed to give warning. They become the “sign” of the false peace and safety message, which marks the separation of the wise and foolish as represented by the two opposing tents at the Exeter camp meeting. They bear a “sign” of idolatry and rebellion, while Ezekiel bears the true prophetic warning message. At the end of the siege, when Jerusalem is destroyed, representing the Sunday law, the sign of rebellion is the mark of the beast and the sign of obedience is the seal of God.

នៅទីក្រុង Nashville អ្នកទាំងឡាយនៅក្នុងពួកជំនុំ Seventh-day Adventist ខាង Laodicea ដែលមិនជឿដូចជា Zacharias; ដែលបាន «ប្រកាន់ជំហរថា យើងមិនចាំបាច់ត្រូវរង់ចាំអព្ភូតហេតុ និងការសម្ដែងយ៉ាងច្បាស់នៃព្រះចេស្តារបស់ព្រះ ដូចនៅសម័យមុនៗទេ» ដូចដែលតំណាងដោយឆ្នាំ 1840 ដល់ 1844 នឹងត្រូវប្រឈមមុខដោយអ្នកទាំងឡាយនៅខាងក្រៅ Adventism អំពីមូលហេតុដែលពួកគេបានខកខានមិនផ្តល់ការព្រមាន។ ពួកគេក្លាយជា «ទីសម្គាល់» នៃសារសន្តិភាព និងសុវត្ថិភាពក្លែងក្លាយ ដែលសម្គាល់ការបំបែករវាងអ្នកមានប្រាជ្ញា និងអ្នកល្ងង់ ដូចដែលតំណាងដោយតង់ពីរដែលប្រឆាំងគ្នានៅឯកិច្ចប្រជុំបោះជំរំ Exeter។ ពួកគេផ្ទុក «ទីសម្គាល់» នៃការថ្វាយបង្គំព្រះក្លែងក្លាយ និងការបះបោរ ខណៈដែល Ezekiel ផ្ទុកសារព្រមានព្យាការីដ៏ពិត។ នៅចុងបញ្ចប់នៃការឡោមព័ទ្ធ នៅពេលក្រុង Jerusalem ត្រូវបានបំផ្លាញ ដែលតំណាងឲ្យច្បាប់ថ្ងៃអាទិត្យ ទីសម្គាល់នៃការបះបោរគឺជាសញ្ញាសត្វសាហាវ ហើយទីសម្គាល់នៃការគោរពប្រតិបត្តិគឺជាត្រារបស់ព្រះ។

Probation is fully closed for Adventism at the Sunday law, and there is a sign of the righteous and the wicked that are there marked. The close of probation at the soon-coming Sunday law typifies the close of probation when Michael stands up, and there the sign of the death of the multitudes is represented by Gog and Magog.

Ekuhlweni ngokupheleleyo kwesilingo se-Adventism kuya kufika emthethweni weCawe, yaye kukho umqondiso wamalungisa nowabangendawo abaya kuphawulwa khona. Ukuvalwa kwesilingo emthethweni weCawe oza kufika kungekudala kufanekisela ukuvalwa kwesilingo xa uMikayeli esukuma, yaye apho umqondiso wokufa kwezihlwele ezininzi umelwa nguGogi noMagogi.

And the passengers that pass through the land, when any seeth a man’s bone, then shall he set up a sign by it, till the buriers have buried it in the valley of Hamongog. And also the name of the city shall be Hamonah. Thus shall they cleanse the land. Ezekiel 39:15, 16.

Aɓe ɓen ɓe ɗaɓɓitii e leydi, so goɗɗo eɓe yi’i ɓiiɗo ɓiiɗo ndiyam neɗɗo, o yoƴƴii maande haade mum, haa ɓe suɓɓooɓe naata ɓe suɓɓii nde e gese Hamongog. E kadi inde wuro nde waɗoto Hamonah. Noon ɓe laɓɓinta leydi ndin. Ezekiel 39:15, 16.

The sign of the covenant is identified in chapter thirty-seven of Ezekiel where the valley of dead bones is brought to life and the two sticks are joined. The bones are brought to life by a message of Islam, represented as the four winds, thus typifying August 11, 1840. The two sticks are combined into one, thus representing the joining of the message of the second angel with the message of the midnight cry. The bones are the empowerment of the first angel and the two sticks are the empowerment of the second angel. Thereafter God’s people are His latter day chosen covenant people, represented by John, as one hundred and forty-four thousand.

Chizindikiro cha pangano chazindikiridwa m’chaputala cha makumi atatu ndi zisanu ndi ziwiri cha Ezekieli, pamene chigwa cha mafupa akufa chibwezeretsedwa ku moyo ndipo ndodo ziwiri ziphatikizidwa. Mafupawo abwezeretsedwa ku moyo ndi uthenga wa Chisilamu, woyimiridwa monga mphepo zinayi, motero kusonyeza pa mtundu wake tsiku la Ogasiti 11, 1840. Ndodo ziwirizo ziphatikizidwa kukhala imodzi, motero kuyimira kulumikizana kwa uthenga wa mngelo wachiwiri ndi uthenga wa kulira kwa pakati pa usiku. Mafupawo ndi kupatsidwa mphamvu kwa mngelo woyamba, ndipo ndodo ziwirizo ndi kupatsidwa mphamvu kwa mngelo wachiwiri. Pambuyo pake anthu a Mulungu amakhala anthu ake osankhidwa a pangano a masiku otsiriza, oyimiridwa ndi Yohane, monga zikwi zana limodzi ndi makumi anayi ndi zinayi.

Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:26–28.

Zaidi ya hayo, nitafanya agano la amani nao; litakuwa agano la milele nao; nami nitawaweka, na kuwazidisha, nami nitaweka patakatifu pangu katikati yao milele. Tena maskani yangu itakuwa pamoja nao; naam, mimi nitakuwa Mungu wao, nao watakuwa watu wangu. Nao mataifa watajua ya kuwa mimi, Bwana, ndiye ninayeitakasa Israeli, hapo patakatifu pangu kitakapokuwa katikati yao milele. Ezekieli 37:26–28.

The combination of Divinity and humanity is represented in a variety of ways within God’s Word, and one illustration is when the “citadel of the soul” that is located within a human being's higher nature is attached to the citadel of God’s sanctuary. When the heavenly throne room that represents God’s citadel is joined with the citadel of a human being’s higher nature, God’s people are “sanctified” and He dwells “in the midst of them for evermore.”

Ukuxubana kobuThixo nobuntu kumelwe ngeendlela ngeendlela eLizwini likaThixo, yaye omnye umzekeliso kukuba xa “inqaba yomphefumlo” ekwimo ephezulu yendalo yomntu inamatheliswa kwinqaba yengcwele kaThixo. Xa igumbi letrone lasezulwini, elimela inqaba kaThixo, limanyaniswa nenqaba yendalo ephezulu yomntu, abantu bakaThixo “bangcwaliswa,” yaye Uhlala “phakathi kwabo ngonaphakade.”

After chapter thirty-seven Ezekiel sets forth the chapters thirty-eight and thirty-nine, where he addresses Gog and Magog as symbols of the confederacy of mankind who are outside of God’s chosen covenant people. In chapter forty, the covenant people of chapter thirty-seven are represented as a temple that fills the whole earth. Chapters thirty-eight to forty represent the rising up of God’s covenant people in the latter days, as represented by the numbers 38 and 40.

Pambuyo pa sa kapitulo treinta y siete, igintanyag ni Ezekiel an mga kapitulo treinta y ocho ngan treinta y nueve, diin iya gin-aatubang hira Gog ngan Magog sugad nga mga simbolo han panaghiusa han katawohan nga nahimumutang ha gawas han pinili nga katawohan han tipan han Dios. Ha kapitulo cuarenta, an katawohan han tipan ha kapitulo treinta y siete ginrirepresentaran sugad nga usa nga templo nga napupuno an bug-os nga tuna. An mga kapitulo treinta y ocho tubtob cuarenta nagrerepresentar han pagbangon han katawohan han tipan han Dios ha mga urhi nga adlaw, sugad han iginpapakita han mga numero 38 ngan 40.

We will continue these things in the next article.

Tuzakomeza mambo haya katika makala inayofuata.