It is an acceptable biblical understanding to identify the prophet Ezekiel as thirty years old in his opening verses.
Niwokubyanjibwa mu buryo bw’iyanditswe kandi bwemewe kumenya ko umuhanuzi Ezekiyeli yari afite imyaka mirongo itatu mu mirongo itangiza igitabo cye.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity, The word of the Lord came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the Lord was there upon him. Ezekiel 1:1–3.
ꯍꯧꯖꯤꯛ ꯃꯇꯝ ꯇꯔꯥꯁꯨꯝꯒꯤ ꯆꯍꯤꯗꯥ, ꯊꯥ ꯃꯔꯤꯗꯥ, ꯊꯥꯒꯤ ꯃꯉꯥꯟꯅꯤꯕꯥ ꯅꯨꯃꯤꯠꯇꯥ, ꯑꯩ ꯀꯦꯚꯥꯔ ꯇꯨꯔꯦꯜꯒꯤ ꯃꯥꯏꯗꯥ ꯀꯥꯞꯇꯤꯚꯁꯤꯡꯒꯤ ꯃꯔꯛꯇꯥ ꯂꯩꯔꯤꯡꯏ, ꯇꯗꯩꯔꯤ ꯅꯣꯡꯒꯤ ꯃꯥꯡꯂꯤ ꯍꯥꯡꯈꯤꯕꯥ ꯑꯣꯏꯔꯦ, ꯑꯃꯁꯨꯡ ꯑꯩꯅꯥ ꯑꯇꯩꯔꯤꯕꯥ ꯈꯨꯠꯁꯝ ꯄꯨꯔꯛꯄꯥꯒꯤ ꯑꯔꯥꯟꯕꯁꯤꯡ ꯎꯠꯈꯤ। ꯊꯥꯒꯤ ꯃꯉꯥꯟꯅꯤꯕꯥ ꯅꯨꯃꯤꯠꯇꯥ, ꯃꯍꯥꯛ ꯔꯥꯖꯥ ꯖꯤꯍꯣꯏꯑꯥꯆꯤꯟ ꯀꯥꯞꯇꯤꯚ ꯇꯧꯈꯤꯕꯒꯤ ꯃꯉꯥꯟꯅꯤꯕꯥ ꯆꯍꯤꯗꯥ, ꯀꯦꯚꯥꯔ ꯇꯨꯔꯦꯜꯒꯤ ꯃꯥꯏꯗꯥ ꯀꯂꯗꯤꯌꯟꯁꯤꯡꯒꯤ ꯂꯩꯕꯥꯛꯇꯥ ꯕꯨꯖꯤꯒꯤ ꯃꯆꯥ ꯃꯥꯎꯕꯥ ꯃꯤꯕꯨ ꯏꯖꯦꯀꯤꯑꯦꯜ ꯃꯥꯎꯕꯥ ꯄꯨꯔꯣꯍꯤꯠꯇꯥ ꯄ꯭ꯔꯚꯨꯒꯤ ꯋꯥ ꯃꯈꯣꯏ ꯃꯄꯨꯡ ꯐꯥꯕꯥ ꯃꯑꯣꯡꯗꯥ ꯂꯥꯛꯈꯤ; ꯑꯃꯁꯨꯡ ꯃꯗꯨꯗꯥ ꯄ꯭ꯔꯚꯨꯒꯤ ꯈꯨꯠ ꯃꯍꯥꯛꯀꯤ ꯃꯊꯛꯇꯥ ꯂꯩꯔꯦ। ꯏꯖꯦꯀꯤꯑꯦꯜ 1:1–3।
Some believe “the thirtieth year” is based upon a specific jubilee cycle, which began with king Josiah and ended with verse one of chapter forty.
Abamwe bizera ko “umwaka wa mirongo itatu” ushingiye ku ruzunguruko rwihariye rwa Yubile, rwatangiranye n’umwami Yosiya kandi rukarangirana n’umurongo wa mbere w’igice cya mirongo ine.
In the five and twentieth year of our captivity, in the beginning of the year, in the tenth day of the month, in the fourteenth year after that the city was smitten, in the selfsame day the hand of the Lord was upon me, and brought me thither. Ezekiel 40:1.
Mu mwaka gwa makumyabiri na gatanu ogw’okunyagibwa kwaffe, ku ntandikwa y’omwaka, ku lunaku olw’ekkumi olw’omwezi, mu mwaka ogw’ekkumi n’ena oluvannyuma lw’ekibuga okukubibwa, ku lunaku olwo lwennyini omukono gwa Mukama gwali ku nze, ne guntwala eyo. Ezekyeri 40:1.
Biblical chronologists date verse one of chapter forty as either April 28 or October 22, 573 BC. All the prophets identify the latter days, so the fall date of October 22, 573 BC is the omega date of a line that began fifty years prior in what is called “Josiah’s Great Passover” on May 5, 622 BC.
Baaki bʼEbyafaayo bya Bayibuli bateekateeka olunyiriri olusooka olw’essuula amakumi ana ku nga lwali nga April 28 oba October 22, 573 BC. Bannabbi bonna balaga ennaku ez’oluvannyuma, n’olwekyo olunaku olw’okugwa olwa October 22, 573 BC lwe lunaku olw’enkomerero (omega) olw’olunyiriri olwatandika emyaka ataano emabega mu ekyo ekiyitibwa “Okuyitako Okukulu okwa Yosiya” nga May 5, 622 BC.
The number thirty is a symbol of the priests who were to be thirty years old when they began to serve. Whether verse one through three of Ezekiel one, is identifying Ezekiel’s age as thirty, or simply as a symbol of a priest he would also be represented as thirty years old. If the thirty years of verse one is as others believe; representing the thirtieth year since Josiah’s Great Passover in 622 BC, the prophetic implications are still the same.
Nambala thadathu i monahalo wa vapirisita ovo va li va va na minyaka makumi athatu, omolw’ okutandika okukolera. Ninga evesi emwe okuza ku isatu ya Ezekieli emwe, eri okwolesa obukade bwa Ezekieli nga makumi athatu, oba obwangu ng’ omunambulwa gw’ omupirisita, naye era yandibadde nga awelezeddwa nga wa myaka makumi athatu. Oba emyaka makumi athatu egy’ evesi emwe, nga abalala bwe bakkiriza, egoberera omwaka ogw’ amakumi athatu okuva ku Pasika Enene ya Yosiya mu 622 BC, amakulu ag’ obunnabbi gakyali ge gamu.
Josiah means “foundation,” and his Great Passover began a jubilee period that ended on October 22 on the Day of Atonement 573 BC. The “jubilee line” from Josiah to October 22 aligns with the history of 1840 to 1844. The foundations of 1840 were represented by king Josiah and also by Josiah Litch. October 22 was represented by the horn of the jubilee trumpet being sounded along with the horn of the Day of Atonement.
Yosiya anamaanisha “msingi,” na Pasaka yake Kuu ilianza kipindi cha yubilei kilichomalizika tarehe 22 Oktoba, katika Siku ya Upatanisho, mwaka 573 KK. “Mstari wa yubilei” kutoka kwa Yosiya hadi tarehe 22 Oktoba unalingana na historia ya 1840 hadi 1844. Misingi ya mwaka 1840 iliwakilishwa na mfalme Yosiya na pia na Yosiya Litch. Tarehe 22 Oktoba iliwakilishwa na pembe ya tarumbeta ya yubilei ikilia pamoja na pembe ya Siku ya Upatanisho.
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.
Nawe utajihesabia sabato saba za miaka, mara saba za miaka saba; na muda wa sabato saba za miaka utakuwa kwako miaka arobaini na tisa. Kisha utafanya tarumbeta ya yubile ivume siku ya kumi ya mwezi wa saba; katika siku ya upatanisho mtaifanya tarumbeta ivume katika nchi yenu yote. Mambo ya Walawi 25:8, 9.
Ezekiel is set within the Jubilee line from king Josiah to October 22, a line that represents Revelation ten’s first and second angels from 1840 unto 1844. Ezekiel represents the Millerites of the first and second angels and the one hundred and forty-four thousand of the third angel. Ezekiel represents the priesthood of the one hundred and forty-four thousand, but his primary prophetic attribute is that he is a prophet.
Ezekiel abari mu murongo wa Yubire, uva ku mwami Yosiya ukageza ku wa 22 Ukwakira, umurongo ugaragaza abamarayika ba mbere n’uwa kabiri bo mu Byahishuwe igice cya cumi, uhereye mu 1840 ukageza mu 1844. Ezekiel agereranya aba-Millerite bo ku marayika wa mbere n’uwa kabiri, kandi agereranya n’ibihumbi ijana na mirongo ine na bine by’umumarayika wa gatatu. Ezekiel agereranya ubutambyi bw’ibihumbi ijana na mirongo ine na bine, ariko ikimenyetso cye nyamukuru cy’ubuhanuzi ni uko ari umuhanuzi.
Prophet, Priest and King
Mũnabii, Mũthĩnjĩri na Mũthamaki
There are three biblical characters that began to serve when thirty years of age. Along with Ezekiel were David and Joseph. Because they all began to serve at the age of thirty, they are all priests. David is a symbol of the king, Joseph is the priest and Ezekiel is the prophet in the threefold kingdom of glory that consists of a prophet, a priest and a king.
Mu Baibulo muli abantu batatu baatandika kutumikila ku myaka makumi asatu. Pamo ne Ezekieli, kwakali Davidi ne Yosefu. Aho bonse baatandikile kutumikila pa myaka makumi asatu, bonse ni bapristi. Davidi ni cimanyikilo ca mfumu, Yosefu ni mpristi, kabili Ezekieli ni kasesema mu bufumu bwa bukata bwa bitu bitatu obuli ne kasesema, mpristi, ne mfumu.
However we might apply the prophet Ezekiel as a symbol, he is a priest, and when applied in the line of the jubilee from Josiah to October 22, Ezekiel is a priest who would represent a priest in the sealing time of the one hundred and forty-four thousand as typified by the history of 1840 to 1844 and king Josiah to October 22, 573 BC.
Lêbelê em dibe ku em pêxember Ezekiel wekî sembolekê çawa jî bi kar bînin, ew kahînek e; û dema ku di xeta yubîlê de ji Josiah heta 22ê Cotmehê de tê sepandin, Ezekiel kahînek e ku dê kahînekê nîşan bide di dema mohrkirina sed û çil û çar hezar de, wekî ku bi dîroka 1840 heta 1844 û padîşah Josiah heta 22ê Cotmehê, 573 B.C., hate tîpkirin.
Twenty-two
بیست و دو
The Bible is clear that Ezekiel ministered for twenty-two years. “Twenty-two” is a symbol of the one hundred and forty-four thousand who are the ensign of Divinity combined with humanity. In the history represented by Josiah’s Passover unto chapter forty’s October 22’s Jubilee celebration, Josiah’s Passover typified the work of Josiah Litch in 1838 and 1840. That work was setting forth the time prophecies of the first and second woes. It can now be seen that the prophecy of the first and second woes is much larger than the pioneers recognized.
Bibilia iko wazi kwamba Ezekieli alihudumu kwa miaka ishirini na miwili. “Ishirini na mbili” ni ishara ya wale laki moja na arobaini na nne elfu, ambao ni bendera ya Uungu uliounganishwa na ubinadamu. Katika historia inayowakilishwa na Pasaka ya Yosia hadi sherehe ya Yubile ya Oktoba 22 ya sura ya arobaini, Pasaka ya Yosia ilifananisha kazi ya Josiah Litch katika mwaka wa 1838 na 1840. Kazi hiyo ilikuwa ni kuweka wazi unabii wa nyakati wa ole wa kwanza na wa pili. Sasa yaweza kuonekana kwamba unabii wa ole wa kwanza na wa pili ni mkubwa zaidi sana kuliko waanzilishi walivyotambua.
Ezekiel as a biblical prophet identifies more specific dates in his writings than any other biblical author.
ʻIsikeli, ʻoku ne hoko ko ha palōfita fakatohi-tapu, ʻokú ne fakahaaʻi ʻi heʻene ngaahi tohi ʻa e ngaahi ʻaho pau ange ʻo lahi hake ʻi ha toe tokotaha-tohi fakatohi-tapu kotoa pē.
Ezekiel is the omega of the day equaling a year in Bible prophecy. In the book of Numbers, the alpha mention of the day year principle is represented at the first rebellion at Kadesh that brought about forty years of wandering in the wilderness. The last, or omega rebellion is being represented by Ezekiel in chapter four as Jerusalem is destroyed.
Ezekieli ni omega ya kanuni ya siku kuwa sawa na mwaka katika unabii wa Biblia. Katika kitabu cha Hesabu, kutajwa kwa kwanza, yaani alfa, kwa kanuni ya siku-mwaka kunawakilishwa katika uasi wa kwanza huko Kadeshi, uliosababisha miaka arobaini ya kutangatanga nyikani. Uasi wa mwisho, au omega, unawakilishwa na Ezekieli katika sura ya nne, Yerusalemu inapoharibiwa.
Alpha
阿尔法
After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. Numbers 14:34, 35.
Nk’uko umubare w’iminsi mwatase igihugu wari uri, ni yo minsi mirongo ine, buri munsi ubazwe nk’umwaka umwe, ni ko muzikorera ibicumuro byanyu, ni yo myaka mirongo ine; kandi muzamenya icyo kuvunja isezerano ryanjye ari cyo. Jyewe Uwiteka ni jye wabivuze; ni ukuri nzabikora kuri iri teraniro ryose ribi ryateraniye kunsuzugura: muri ubu butayu ni ho bazashirira, kandi ni ho bazapfira. Kubara 14:34, 35.
Omega
អូមេហ្គា
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. Ezekiel 4:4–7.
K’oku ky’itonde ne kikwaho kande ambaga kawe ko wa muosi, no muoyo wa nzu ya Isiraeli okuwutweka ku yo: ku mutengo gwa nnaku z’olikilaga ku yo, ni ko olitweka obwono bwabwe. Awo nze nkutwikye emyaka gy’obwono bwabwe ng’okulinga ku mutengo gwa nnaku, nnaku bisatu kikumi ne kyenda: bwe kityo olitweka obwono bwa nzu ya Isiraeli. Era bw’olimala ebyo, oddeyo olale ku mbaga yo eya ddyo, era olitweka obwono bwa nzu ya Yuda ennaku amakumi ana: buli lunaku nkuluteeredde omwaka gumu. Kale oliteeka amaaso go eri okuzingizibwa kwa Yerusaalemi, n’omukono gwo gulibikkululwa, era oliragula okukirumba. Ezekyeri 4:4–7.
Kadesh and Jerusalem’s destruction represent the alpha and omega rebellion representing the day for a year principle. The “day for a year principle” was the primary rule of the Millerite's and in the history of 1840 to 1844, as typified in the Jubilee line of king Josiah unto October 22. Ezekiel sets forth more dates than any other prophet. Within the dating of Ezekiel, the line of the Jubilee is identified, tying Ezekiel’s witness directly into the history of the first and second angels, and thereafter the history of the third angel.
قادش و وێرانبوونی ئورشەلیم نیشانەی ئەلفا و ئۆمێگای یاخیبوونن، کە بنەمای «ڕۆژێک بۆ ساڵێک» پێشکەش دەکەن. «بنەمای ڕۆژێک بۆ ساڵێک» یاسای سەرەکیی میلەریتەکان بوو، و لە مێژووی 1840 تا 1844دا، وەک لە هێڵی یوبیلی پاشا یۆشیا بۆ 22ی ئۆکتۆبەر نموونەکراوە. حەزقیال زیاتر لە هەر پێغەمبەرێکی دیکە ڕێکەوت دیاری دەکات. لەناو دیاریکردنی ڕێکەوتەکانی حەزقیالدا، هێڵی یوبیلی ناسێنراوە، و شایەتیی حەزقیال ڕاستەوخۆ بە مێژووی فریشتەی یەکەم و دووەم، و پاشان بە مێژووی فریشتەی سێیەمەوە دەبەستێتەوە.
Along with the “Jubilee line” Ezekiel lies on his side for three hundred and ninety days, then on his other side for forty days. “Four hundred and thirty” is a symbol of the old and new covenants, for Abram’s covenant promise of four hundred years of captivity in Egypt found the second witness of thirty years with the apostle Paul. Together Abram, (later Abraham) of ‘the old’ and Saul, (later Paul) of ‘the new’ combined their witnesses to establish four hundred and thirty years as a symbol of the everlasting covenant. “Three hundred and ninety days” “shalt thou bear the iniquity of the house of Israel.” “And” “thou shalt bear the iniquity of the house of Judah forty days.” Together the right side and the left side equal Abram and Paul.
Jubilee ꯂꯥꯏꯅꯥꯛꯀꯤ ꯃꯇꯨꯡ ꯏꯟꯅꯥ, Ezekiel ꯅꯥ ꯃꯁꯥꯒꯤ ꯃꯃꯥꯡ ꯃꯆꯥꯟꯅꯥ ꯅꯨꯃꯤꯠ ꯃꯥꯔꯤ ꯆꯥꯔ ꯑꯃ ꯆꯞꯄꯥ ꯂꯩ, ꯃꯇꯨꯡꯗꯥ ꯑꯇꯣꯞꯄ ꯃꯆꯥꯟꯅꯥ ꯅꯨꯃꯤꯠ ꯃꯥꯔꯤ ꯅꯤꯐꯥꯜ ꯂꯩ। “Four hundred and thirty” ꯑꯁꯤ ꯑꯔꯥꯟꯕ ꯑꯃꯁꯨꯡ ꯑꯅꯧꯕ ꯀꯤ ꯀꯣꯚꯅꯦꯟꯇꯁꯤꯡꯒꯤ ꯈꯨꯗꯝ ꯑꯃꯅꯤ, ꯃꯔꯝꯗꯤ Abram-ꯗꯥ ꯃꯤꯁꯔꯒꯤ Egypt ꯗꯥ ꯆꯥꯔ ꯆꯥ ꯑꯃꯒꯤ ꯀꯩꯁꯨꯝ ꯂꯩꯕꯒꯤ ꯀꯣꯚꯅꯦꯟꯇ ꯋꯥꯗꯝ ꯑꯁꯤ apostle Paul-ꯒꯤ ꯆꯥꯔ ꯀꯨꯝ ꯑꯃꯒꯤ ꯑꯅꯤꯁꯨꯕ ꯁꯥꯛꯁꯤ ꯐꯪꯈꯤ। ꯂꯣꯏꯅꯅꯥ Abram, (ꯃꯇꯨꯡꯗꯥ Abraham) “the old” ꯀꯤ, ꯑꯃꯁꯨꯡ Saul, (ꯃꯇꯨꯡꯗꯥ Paul) “the new” ꯀꯤ, ꯃꯈꯣꯏꯒꯤ ꯁꯥꯛꯁꯤꯁꯤꯡ ꯑꯃꯨꯛ ꯄꯨꯟꯁꯤꯜꯂꯒꯥ ꯆꯥꯔ ꯆꯥ ꯑꯃꯁꯨꯡ ꯆꯥꯔ ꯀꯨꯝ ꯑꯃ ꯑꯁꯤ ꯑꯈꯪꯕ ꯀꯣꯚꯅꯦꯟꯇꯀꯤ ꯈꯨꯗꯝ ꯑꯃꯥ ꯑꯣꯏꯅꯥ ꯁꯣꯀꯍꯜꯂꯤ। “Three hundred and ninety days” “shalt thou bear the iniquity of the house of Israel.” “And” “thou shalt bear the iniquity of the house of Judah forty days.” ꯑꯃꯨꯛ ꯂꯣꯏꯅꯅꯥ ꯌꯥꯎꯕ ꯃꯆꯥꯟ ꯑꯃꯁꯨꯡ ꯑꯣꯏꯕ ꯃꯆꯥꯟ ꯑꯁꯤ Abram ꯑꯃꯁꯨꯡ Paul ꯑꯃꯥꯅꯤ।
The covenant was always based upon obedience or disobedience—life or death. The year day principle in Millerite history was a life or death issue, and the history was announced by the first angel as the everlasting gospel. The “gospel” is a life or death issue, and the life or death testing issue of Millerite history was set within the context of the principle of a day equating to a year. The prediction that empowered the message of the first angel was the three hundred ninety-one years and fifteen days prophecy of the second woe. Within the three hundred and ninety days that Ezekiel laid upon his left side is an illustration of the three hundred and ninety-one years and fifteen days time prophecy of the second woe. It requires prophetic discernment to rightly divide the prophecy, but it is nothing less than the continuing work of the Lion of the tribe of Judah unsealing the message of the midnight cry.
Agano hilo sikuzote lilitegemea utiifu au kutotii—uzima au mauti. Kanuni ya siku kwa mwaka katika historia ya Wamilleri ilikuwa suala la uzima au mauti, nayo historia hiyo ilitangazwa na malaika wa kwanza kuwa injili ya milele. “Injili” ni suala la uzima au mauti, na suala la majaribio la uzima au mauti katika historia ya Wamilleri liliwekwa ndani ya muktadha wa kanuni ya siku kuwa sawa na mwaka. Utabiri ulioutia nguvu ujumbe wa malaika wa kwanza ulikuwa unabii wa miaka mia tatu tisini na mmoja na siku kumi na tano wa ole wa pili. Ndani ya siku mia tatu tisini ambazo Ezekieli alilala ubavuni mwake wa kushoto mna kielelezo cha unabii wa wakati wa miaka mia tatu tisini na mmoja na siku kumi na tano wa ole wa pili. Kunahitaji utambuzi wa kiunabii ili kuligawa neno la unabii kwa usahihi, lakini jambo hilo si pungufu ya kazi inayoendelea ya Simba wa kabila la Yuda akiifunua muhuri wa ujumbe wa kilio cha usiku wa manane.
I contend that Ezekiel must be treated as a symbol of the one hundred and forty-four thousand, but primarily as a symbol of the gift of the Spirit of Prophecy, whether represented as a manifestation of a latter-day prophet, or as a manifestation of the covenant people who understand the principle of line upon line methodology.
Ndzi vula leswaku Ezekiele u fanele ku tekiwa tanihi xifaniso xa lava dzana na mune wa makume mune va magidi, kambe ngopfu-ngopfu tanihi xifaniso xa nyiko ya Moya wa Vuprofeta, kungaba yi kombisiwa tanihi ku vonakaliswa ka muprofeta wa masiku ya makumu, kumbe tanihi ku vonakaliswa ka vanhu va ntwanano lava twisisaka nsinya wa nawu wa “ntila ehenhla ka ntlila” wa ndlela yo dyondzisa.
I contend that Ezekiel’s light upon the three hundred and ninety-one years and fifteen days prophecy aligns with the dirt brush man casting the jewels into the larger casket.
Ndzi tiyisisa leswaku ku vonakala ka Ezekiele malunghana ni vuprofeta bya malembe ya madzana manharhu na makume nkaye na lembe rin’we ni masiku ya khume na ntlhanu swi fambisana ni wanuna loyi a kukulaka thyaka loko a hoxa swivavula esandukwini lexikulu swinene.
I contend that the light from Ezekiel is an essential element of the capstone message, when the temple is finished.
Ndzi tiyisisa leswaku ku vonakala loku humaka eka Ezekiele i xirho xa nkoka xa rungula ra ribye ra le henhla, loko tempele yi heta ku akiwa.
Ezekiel is at October 22 in verse one of chapter forty, and it is there that the vision of the future temple is given to Ezekiel. That temple is the temple of the one hundred and forty-four thousand, of which Ezekiel is a symbol of that number. That group will have passed two tests before they reach the third and litmus test. Ezekiel is portrayed as receiving his light in the temple, and therefore the light he produces as a symbol represents the light that comes when God’s people enter the Most Holy Place in alignment with Daniel chapter ten.
ᎡᏏᎩᎵ ᎠᏂᏰᎵᏒ ᎧᎳᏂ 22 ᎢᎦ ᎤᏍᏗ, ᏅᏓᏳᏓᎴ ᎦᏛᎢ ᏅᏓᏳᏁᎬ ᎣᏍᏓᏯᏥ ᎯᏍᎩ ᏅᏗᎦᏍᎪᎯ, ᎾᎿ ᎢᏤᎵᎭ ᎡᏏᎩᎵ ᎤᎪᎲᎢ ᎤᎵᏍᎬ ᎢᎦᏓ ᎤᏁᎸ ᎤᎾᏓᏅᏘ. Ꮎ ᎤᏁᎸ ᎾᏍᎩ 144,000 ᎤᎾᏤᎵᎦ ᎤᏁᎸ ᎤᏂᏣᏘ, ᎾᏍᎩ ᎡᏏᎩᎵ Ꮎ ᎢᎦᏛ ᎤᏍᏗᏱ ᎤᏤᎵ ᎤᏙᎯᏳᎯ ᎤᏟᎶᏍᏛ Ꮎ ᏂᎦᏛ. Ꮎ ᎠᏂᏓᏡᎬ ᏔᎵ ᎤᏂᎪᎵᏰᎥ ᎤᏂᎶᏒᎯ ᎨᏎᏍᏗ ᎢᎬᏱᏱ ᏥᎪᎵᏰᎥ ᎠᎴ ᎤᏙᎯᏳᎯ ᎤᏙᎴᎰᏒᎯ ᏗᎬᏩᎪᎵᏰᎥ ᎤᏂᎷᏨᎭ. ᎡᏏᎩᎵ ᎤᏟᎶᏍᏔᏅ ᎤᎵᏍᎬ ᎤᏩᏒᎢ ᎤᏁᎸ ᎯᎠ, ᎾᏍᎩᏃ ᎤᎾᏄᎪᏫᏒ ᎢᎦ ᎠᏥᏰᎸᎭ ᎤᏟᎶᏍᏛ ᎢᎦ ᎠᎴ ᎤᏔᎲ ᎾᏍᎩ ᎠᏃᎯᏳᎲᏍᎩ ᎤᎬᏫᏳᎯ ᏴᏫ ᎤᏂᏴᏫ ᎤᎾᏴᎵᏍᎪᎢ ᎤᏟ ᎤᏂᏔᎳᏚᏓᎸᎢ ᎾᏍᎩ ᏕᏂᎵᏍ ᎠᏍᏆᏂᎪᏛ ᏍᎪᎯ 10 ᎠᏓᏁᎸ ᎠᎵᏰᎵᎢ.
The light of the Revelation of Jesus Christ that is unsealed, is unsealed just before probation closes.
Na ronîya Waḥiya Îsa Mesîh ya ku hatî vekirin, tenê berî ku dema ceribandinê biqede, tê vekirin.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Na akaniambia, Usiyatie muhuri maneno ya unabii wa kitabu hiki, kwa maana wakati umekaribia. Yeye asiye haki, na aendelee kuwa asiye haki bado; naye aliye mchafu, na aendelee kuwa mchafu bado; na yeye aliye mwenye haki, na aendelee kuwa mwenye haki bado; naye aliye mtakatifu, na aendelee kuwa mtakatifu bado. Ufunuo 22:10, 11.
The “time is at hand” just before probation closes in verse eleven, and the Revelation of Jesus Christ is therefore unsealed at that time, for “the time is at hand.”
Mu verse ya ikumi na imwe, “tshiindi tshidi paabuipi” mbufikile kumpala menemene mua kusila kua tshikondo tshia ngenda wa bulelela; kiambote, Bukuumuka bua Yesu Kristu budi bujibununa pa tshitupa atshi, bwalu “tshiindi tshidi paabuipi.”
The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Kusinukuka kwa Yesu Kristo, okukwa Mungu amuhe, kulolesya kwa basumba bakwe ifintu ifyo fikafikilishiwa bwangu; kabili alituma no kufilanga ku muli malaika wakwe ku mubomfi wakwe Yohane: uwapela ubunte ku mashiwi ya Mungu, no ku buunte bwa Yesu Kristo, na ku fintu fyonse ifyo amwene. Abarikiwa ni uyo usoma, na abo abomfwa amashiwi ya ubu buprofeti, no kusunga ifintu ifyalembwamo: pantu inshita ili pa kufika. Kusinukuka 1:1–3.
Probation closes for Laodicean Seventh-day Adventism at the Sunday law and Adventism is represented as Jerusalem in chapter nine of Ezekiel. There those who sigh and cry for the abominations done in the land and in the church receive the seal. The sealing takes place when the east winds of Islam are angering the nations, just before probation closes. In Ezekiel chapter eight the four generations of Adventism conclude with the fourth generation being symbolized by the twenty-five leaders bowing to the sun.
ئەزموون بۆ لائۆدیکیایی ئادڤێنتیزمی حەوتەمین ڕۆژ لە کاتی یاسای یەکشەممە دادەخرێت، و لە بەشی نۆی حەزقیەلدا ئادڤێنتیزم وەک ئۆرشەلیم نیشان دەدرێت. لەوێ، ئەوانەی کە بەهۆی قێزەونەکانی ئەنجامدراو لە خاکەکە و لە کڵێسادا هاوار دەکەن و دەگریەن، مۆر وەردەگرن. مۆرکردن لەو کاتەدا ڕوودەدات کە بایە ڕۆژهەڵاتییەکانی ئیسلام نەتەوەکان توڕە دەکەن، تەواو پێش ئەوەی ئەزموون دادەخرێت. لە بەشی هەشتی حەزقیەلدا، چوار نەوەی ئادڤێنتیزم کۆتایی پێدێت، لەگەڵ ئەوەی نەوەی چوارەم بە پێنج و بیست سەرکردە وەک هێما نیشان دراون کە بۆ خۆر کرنۆش دەبەن.
That vision was given symbolically one day before the Sunday law, or just before the close of probation as represented by six, six, six.
Ecihwebo ecohwererwe mu buryo bw’ikigereranyo umunsi umwe mbere y’itegeko rya Ku Cyumweru, cyangwa se hafi cyane mbere y’isozwa ry’igihe cy’igeragezwa nk’uko bigaragazwa na gatandatu, gatandatu, gatandatu.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Ezekiel 8:1–4.
Nuko omwaka gwa mukaaga, mu mwezi ogwa mukaaga, ku lunaku olw’okutaano olw’omwezi, bwe nnali ntudde mu nnyumba yange, n’abakadde ba Yuda nga batudde mu maaso gange, omukono gwa Mukama Katonda ne gunzigwako eyo. Awo ne ndaba, era laba, ekifaananyi ng’endabika ey’omuliro: okuva ku ndabika y’ebiwato bye okudda wansi, omuliro; era okuva ku biwato bye okudda waggulu, ng’endabika ey’okumasamasa, ng’erangi ya amba. N’ayanjuluza ekifaananyi ky’omukono, n’ankwata ku lukufiira lw’enviiri z’omutwe gwange; omwoyo ne gunsitula wakati w’ensi n’eggulu, n’antwala mu kwolesebwa kwa Katonda e Yerusaalemi, ku luggi olw’omulyango ogw’omunda ogutunuulira obukiikakkono; awaali ekifo eky’ekifaananyi eky’obuggya, ekireeta obuggya. Era, laba, ekitiibwa kya Katonda wa Isiraeri kyaliyo, ng’okwolesebwa kwe nnalaba mu lusenyi. Ezeekyeri 8:1–4.
The vision of the sixth year, sixth month and fifth day came just before ‘666,’ a symbol of the Sunday law, when probation closes for Laodicean Adventism. That vision was “according to the vision” Ezekiel “saw in the plain.” The vision he saw in the plain is found earlier, in chapter three.
အနှစ်ခြောက်၊ လခြောက်နှင့် ရက်ငါးရက်မြောက်ကာလ၏ ရူပါရုံသည်၊ လာအိုဒိကာ အဒဗင်တစ်ဝါဒအတွက် စမ်းသပ်ကာလ ပိတ်သိမ်းသည့်အချိန်၊ တနင်္ဂနွေနေ့ဥပဒေ၏ သင်္ကေတဖြစ်သော “666” မတိုင်မီ အနည်းငယ်အချိန်က ရောက်လာခဲ့သည်။ ထိုရူပါရုံသည် ယေဇကျေလ “လွင်ပြင်၌ မြင်ခဲ့သော ရူပါရုံနှင့်အညီ” ဖြစ်သည်။ သူ လွင်ပြင်၌ မြင်ခဲ့သော ရူပါရုံကို အစောပိုင်းတွင်၊ အခန်းကြီး သုံး၌ တွေ့ရသည်။
Then I arose, and went forth into the plain: and, behold, the glory of the Lord stood there, as the glory which I saw by the river of Chebar: and I fell on my face. Ezekiel 3:23.
Basi niimukile, nikatoka kwenda bondeni; na tazama, utukufu wa Bwana ulikuwa umesimama huko, kama ule utukufu niliouona karibu na mto Kebari; nami nikaanguka kifudifudi. Ezekieli 3:23.
The vision of the “plain”, which was the vision of the sixth year, sixth month and fifth day was the vision Ezekiel had seen earlier at the river of Chebar.
Dîtina “deştê”, ya ku dîtina sala şeşemîn, mehê şeşemîn û roja pêncemîn bû, ew dîtina ku Hêzqiyêl berê li ser çemê Kebar dîtibû.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.
Mu mwaka gwa makumi gasatu, mu mwezi gwa kane, ku itariki ya gatano y’uwo mwezi, igihe nari ndi hagati y’abanyagezwe ku ruzi rwa Kebari, ijuru ryaruguruwe, mbona amabonekerwa y’Imana. Ezekiyeli 1:1.
The “visions of God” which Ezekiel “saw,” by the river of Chebar, was the vision of the plain, which was also the vision of Ezekiel chapter eight through eleven. Those visions were presented in the context of Ezekiel looking into the sanctuary, which is where the "marah" looking glass vision of chapter ten is accomplished. Ezekiel represents those who partake of the prophetic light radiating from the Most Holy Place as the Revelation of Jesus Christ is brought forth just before the close of probation.
“Maono ya Mungu” ambayo Ezekieli “aliona” kando ya mto Kebari, yalikuwa ni maono ya uwanda, ambayo pia yalikuwa maono ya Ezekieli sura ya nane hadi ya kumi na moja. Maono hayo yaliwasilishwa katika muktadha wa Ezekieli kutazama ndani ya patakatifu, ambamo ndipo maono ya kioo cha kutazamia ya “marah” ya sura ya kumi yanatimizwa. Ezekieli anawawakilisha wale wanaoshiriki nuru ya kinabii ing’aayo kutoka Patakatifu Zaidi, wakati Ufunuo wa Yesu Kristo unapoletwa kabla tu ya kufungwa kwa muda wa rehema.
When we identify king Josiah’s Jubilee line that begins with Passover and ends on October 22, we are identifying the symbol of the Spring feasts and the Fall feasts as set forth in Leviticus twenty-three. There the spring and fall feasts are set forth with twenty-two verses each, just as Ezekiel’s ministry was for twenty-two years. Aligning Ezekiel in the thirtieth year of the Jubilee line allows Ezekiel’s birth to align with Josiah’s revival. If he was thirty years old in the thirtieth year of the Jubilee cycle, then Ezekiel would be born at Josiah’s reformation.
Bwe tukamenya omurongo gwa Yubili ogwa kabaka Yosiya, ogutandikira ku Kiyitibwa ky’Okuyitako ne gukoma nga October 22, tuba tumenya akabonero k’embaga ez’omu ttoggo n’embaga ez’omu kkubo, nga bwe zitegekeddwa mu Ebyabaleevi abiri mu ssatu. Eyo embaga ez’omu ttoggo n’ez’omu kkubo zitegekeddwa nga buli emu erina ennyiriri abiri mu bbiri, nga bwe kiri nti obuweereza bwa Ezeekyeri bwamala emyaka amakumi abiri mu bbiri. Okukwataganya Ezeekyeri mu mwaka ogw’amasatu ogw’omurongo gwa Yubili kikkiriza okuzaalibwa kwa Ezeekyeri okukwatagana n’okudda obuggya kwa Yosiya. Singa yali wa myaka amakumi asatu mu mwaka ogw’amasatu ogw’enzirukanya ya Yubili, kale Ezeekyeri yandizaaliddwa mu kiseera ky’okulongoosebwa kwa Yosiya.
Ezekiel is a symbol of those who by faith enter into the Most Holy Place. Once there they see the wheels within the wheels representing the complex play of human interactions. As with John in Revelation chapter ten, Ezekiel represents the Millerites, but more directly the one hundred and forty-four thousand. His parallel three-hundred-ninety-one-years and fifteen-days time prophecy illustrates the final judgment of Laodicean Adventism with the destruction of Jerusalem, and it includes the enigma of thirty-eight and forty.
حزقیەل نیشانەی ئەوانەیە کە بە باوەڕ دەچنە ناو شوێنی پیرۆزترین. کاتێک لەوێن، ئەوان ئەو چەرخانانە دەبینن کە لە ناو چەرخاناندان، کە نیشانەی یاریی ئاڵۆزی کارلێکە مرۆیییەکانە. وەک یۆحەنا لە ئاشکرابوون، بەشی دەیەمدا، حزقیەل میلەرییەکان نیشان دەدات، بەڵام بە شێوەیەکی ڕاستەوخۆتر سەد و چل و چوار هەزارەکە. هاوتایەتیی پێشبینیی کاتیی سێ سەد و نەوەد و یەک ساڵ و پانزە ڕۆژی ئەو، دادوەریی کۆتایی لاودیکەیی ئەدڤێنتیزم لەگەڵ وێرانکردنی ئۆرشەلیم ڕوون دەکاتەوە، و ئەلغازەی سی و هەشت و چل لەخۆ دەگرێت.
It includes the symbolism of four hundred and thirty years.
Kiliimo kia kule kulumba myaka mia ina na thelathini.
It includes the four-year period represented by 1333 to 1337, 1449 to 1453 and 1840 to 1844.
Ew heyama çar salî dihewîne ku bi 1333 heta 1337, 1449 heta 1453 û 1840 heta 1844 tê nîşandan.
We will begin our considerations of this most important subject in the next article.
Em vê mijara xwe ya li ser vê mijarê ya herî girîng di gotara pêş de dest pê bikin.
“In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him.” Testimonies, volume 5, 753.
“Ibyo yeretswe Yesaya, Ezekiyeli, na Yohana, tubonamwo ukuntu ijuru rifatanye cane n’ibiba biriko biraba kw’isi n’ukuntu Imana yitwararika cane abayihemukira.” Testimonies, volume 5, 753.
“Christ Himself was the Lord of the temple. When He should leave it, its glory would depart—that glory once visible in the holy of holies over the mercy seat, where the high priest entered only once a year, on the great day of atonement, with the blood of the slain victim (typical of the blood of the Son of God shed for the sins of the world), and sprinkled it upon the altar. This was the Shekinah, the visible pavilion of Jehovah.
Kristo Yeye Mwenyewe alikuwa Bwana wa hekalu. Atakapoondoka humo, utukufu wake ungeondoka—utukufu ule uliowahi kuonekana katika Patakatifu pa Patakatifu juu ya kiti cha rehema, mahali ambapo kuhani mkuu aliingia mara moja tu kwa mwaka, katika siku ile kuu ya upatanisho, akiwa na damu ya dhabihu iliyochinjwa (mfano wa damu ya Mwana wa Mungu iliyomwagika kwa ajili ya dhambi za ulimwengu), naye akaimwaga juu ya madhabahu. Huyu alikuwa Shekina, maskani inayoonekana ya Yehova.
“It was this glory that was revealed to Isaiah, when he says, ‘In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple’ [Isaiah 6:1–8 quoted].” The Seventh-day Adventist Bible Commentary, volume 4, 1139.
“Usembi ono ni wo gwabonisibwe Yesaya, obu abugamba nti, ‘Mu mwaka kabaka Uziya gwe yafaamu, nalaba era Mukama ng’atudde ku ntebe ey’obwakabaka, engulumivu era eyagulumizibwa; era ekitambaala kye ne kijjuza yeekaalu’ [Isaaya 6:1–8 yagattibwamu].” The Seventh-day Adventist Bible Commentary, voliyumu 4, 1139.
“The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.
“Kuteso kyahairwe Isaya nikyerekana embeera y’abantu ba Ruhanga omu biro by’enkomerero. Bahaibwe omugisha kubona n’okwikiriza omulimo ogurikukorwa omu ahera y’omu iguru. ‘N’urusengye rwa Ruhanga rwakingurirwa omu iguru, kandi omu rusengye rwe habonwamu eshanduuko y’endagaano ye.’ Ku barikureeba n’okwikiriza omu Ahera Aharikukira Ahera, kandi bakareeba omulimo gwa Kristo omu ahera y’omu iguru, bakimanya ngu ni abantu b’emimwa etari eshemeire,—abantu ab’emimwa yaabo emirundi mingi egambire ebitali by’omugasho, kandi abataratongoize obusobozi bwabo n’okubukoresa ahabw’ekitiinisa kya Ruhanga. N’ahabw’ekyo nibabaasa kwiheba ku barikugeranisa obunafu bwabo n’obutahikire bwabo n’obushemeza n’oburungi bw’empisa y’ekitiinisa eya Kristo. Kwonka ku baraabe, nka Isaya, baikiriza okuhabwa ekirikumara omutima Mukama arikugamba ngu kigireho, ku baraabe bacureeza emyoyo yaabo omu maisho ga Ruhanga, hariho amatsiko ahabwabo. Omu iguru haruguru y’entebe y’obukama hariho omutego gw’endagaano, kandi omulimo ogwakoreirwe Isaya gukorwe omuri bo. Ruhanga aryetaba amasabi agarikuruga omu mutima ogucwekyereirwe.”
“The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.” Review and Herald, December 22, 1896.
“Kasembulika ka mulimu munene wa nzila eyi ya kukumbatila mapopelo pamo ku likuta lya mu zulu; pakuti mushili ukazuzwe na lukumo lwa Mfumu. Elo muntu nansha umo akaye kwikala na moyo wa kutina pa kumona bubi bwatampa kutwala panshi no kumvwa malyashi afuma ku milomo ya bulema. Apo mampa a mudima ayikala mu ndanda ukulwa na bantu ba Mulimu; apo Satana akakusanya mampa akwe ku nkondo ya kulekelesha inene, kabili amaka yakwe yakamoneka ukuba makulu ne ya kufwisha umutima, ukumona bwino lukumo lwa buMulimu, icilao icatumbulwa no kusumbulwa, icafimbilwa na mutende wa bulayo, cikapela ukupembela, ukushininkishiwa, no mutende.” Review and Herald, December 22, 1896.
“Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.
“Kebār mto wa lwizi, Ezekieli aalolikile kisulisuli kyakala kya kufuma ku kaskazini, ‘ibingu ikulu, no mulilo ukewingilanga mwine, no bwela bwali bukizingulukile, ne mukachi mwakwe mwali kifwani kya kahawia ya amberi.’ Mavwilwa mazhinji, akaselangana gakaingila mwibumba limwi, gakasezangigwa na bintu bine ebyumi. Kungulu lya byonse ebi ‘kwali kifwani kya ntebe ya bwami, nga kifumo kya ibwe lya safiro: ne pa kifwani kya ntebe ya bwami pakali kifwani nga kifumo kya muntu kungulu yakwe.’ ‘Ne mu makerubi mwakalabikile kifumo kya kuboko kwa muntu mwiulu mwamapapa gabo.’ Ezekieli 1:4, 26; 10:8. Mavwilwa ayo gakali gagumu sana mu ntobelo yakwe, pakutala kwa ntanshi gakabonangika nga ali mu kavulungano; lelo gakasezanga mu bwandani ubupwilapwi. Bantu ba mwiyulu, abakasangwiibwe no kutungwikwa no kuboko obuli mwishi mwa mapapa ga makerubi, bakakankamizanga aya mavwilwa; kungulu kwabo, pa ntebe ya bwami ya safiro, pakali Uyo wa Muyayaya; ne kukizinguluka ntebe ya bwami kwali umukolamfula, akabonero ka luse lwa Bulesa.
“As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.
“Ngokufana lokuthi izinkimbinkimbi ezinjengamavili zazingaphansi kokuholwa kwesandla esasingaphansi kwamaphiko amakherubi, ngokunjalo lokudlaleka okuyinkimbinkimbi kwezehlakalo zabantu kungaphansi kokulawula kukaNkulunkulu. Phakathi kombango lomsindo wezizwe, Yena ohlezi ngaphezu kwamakherubi ulokhu esaqondisa indaba zomhlaba.
“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.
“Adanga ya mahanga ayo, limwe panyuma ya likwavo, gaikalile mu kimye kyago na mu cifulo cago ico capelwa kuli go, ukwikala ubunte ubwabula ukwishiba pa cine co ubwine cintu ico bene tabaishibe ubupilibulo bwaco, cilalanda kuli ifwe. Kuli ishambo lyonse na kuli umuntu onse uwa lelo, Lesa alipele cifulo mu kupanga Kwakwe ukukalamba. Lelo abantu na mahanga balepiminwa no muteyi wa kupiminishishako mu kuboko kwa Uyo uushipusha nangu limo. Bonse, ku kusala kwabo bene, baledecida impela yabo; kabili Lesa alefyalula fyonse ukuti ifilonganino Fyakwe fifyalikwe.”
“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 178.
“Sezghi nalakpa I AM Asina Aigi Wahar-da marks toukhiba phibam, anouba chain-da link amasung link khudingmak punna apunbagi mapanda, matamgi matungdagi leiriba eternity-da amasung lakpagi eternity-da phaoba, eigi matam asida eikhoina chahigi procession-da kari phibamda leiri haibadu amasung lakpagi matamda kari thokpa yabra haibadu eikhoida hairi. Prophecy-na houjik phaoba thokpa yabagi maramda haikhiba pumnamak history-gi lamyan puthokpagi page-singda trace toukhrabani, aduga houjik matungda lakpa yaba pumnamak makhoigi order-da mapung phana mapungphaba oigadabani haibasi eikhoina ningshing-u.” Education, 178.