Ezekiel is a priest during the period of the sealing of the one hundred and forty-four thousand. In chapter one Ezekiel is taken into the sanctuary.
حزقیال در ایامِ مُهر شدنِ یکصد و چهل و چهار هزار، کاهن است. در بابِ اوّل، حزقیال به قُدسگاه برده میشود.
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.
Na mwaka wa thelathini, mwezi wa nne, siku ya tano ya mwezi, ikawa nilipokuwa miongoni mwa mateka kando ya mto Kebari, mbingu zikafunguka, nami nikaona maono ya Mungu. Siku ya tano ya mwezi huo, uliokuwa mwaka wa tano wa kutekwa kwake mfalme Yehoyakini, neno la Bwana likamjia waziwazi Ezekieli kuhani, mwana wa Buzi, katika nchi ya Wakaldayo, kando ya mto Kebari; na mkono wa Bwana ulikuwa juu yake huko.
And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the colour of amber, out of the midst of the fire. Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man. And every one had four faces, and every one had four wings. And their feet were straight feet; and the sole of their feet was like the sole of a calf's foot: and they sparkled like the colour of burnished brass. And they had the hands of a man under their wings on their four sides; and they four had their faces and their wings. Their wings were joined one to another; they turned not when they went; they went every one straight forward. As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Thus were their faces: and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies.
Ndzi langutile, kutani waswivo, ku huma xidzedze hi le n’walungwini, papila lerikulu ni ndzilo lowu tisongekaka, naswona ku vonakala a ku ri ku rhendzeleka rona, kutani exikarhi ka rona a ku ri nchumu wo fana ni muhlovo wa ambara, wu huma exikarhi ka ndzilo. Nakambe exikarhi ka rona ku huma ku fana ka swivumbiwa swa mune leswi hanyaka. Kutani leswi a swi ri xivumbeko xa swona: a swi ri ni ku fana ka munhu. Kutani xin’wana ni xin’wana a xi ri ni swikandza swa mune, naswona xin’wana ni xin’wana a xi ri ni timpapa ta mune. Milenge ya swona a yi lulamile; naswona swipfalo swa milenge ya swona a swi fana ni swipfalo swa n’wana wa homu; kutani a swi hatima ku fana ni muhlovo wa koporo leyi pholichiweke. A swi ri ni mavoko ya munhu ehansi ka timpapa ta swona ematlhelweni ya swona ya mune; naswona swona hinkwaswo swa mune a swi ri ni swikandza swa swona ni timpapa ta swona. Timpapa ta swona a ti hlanganile xin’wana ni xin’wana ni xin’wana; a swi nga hundzuluki loko swi famba; xin’wana ni xin’wana a xi famba xi kongomile emahlweni. Loko ku ri ku fana ka swikandza swa swona, swona hinkwaswo swa mune a swi ri ni xikandza xa munhu, ni xikandza xa nghala, evokweni ra xinene; naswona swona hinkwaswo swa mune a swi ri ni xikandza xa homu evokweni ra ximatsi; swona hinkwaswo swa mune na swona a swi ri ni xikandza xa gama. Xisweswo a swi ri swikandza swa swona; naswona timpapa ta swona a ti andlatiwe ehenhla; timpapa timbirhi ta xin’wana ni xin’wana a ti hlanganile xin’wana ni xin’wana ni xin’wana, naswona timbirhi a ti funengeta miri wa swona.
And they went every one straight forward: whither the spirit was to go, they went; and they turned not when they went. As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. And the living creatures ran and returned as the appearance of a flash of lightning. Now as I beheld the living creatures, behold one wheel upon the earth by the living creatures, with his four faces. The appearance of the wheels and their work was like unto the colour of a beryl: and they four had one likeness: and their appearance and their work was as it were a wheel in the middle of a wheel. When they went, they went upon their four sides: and they turned not when they went. As for their rings, they were so high that they were dreadful; and their rings were full of eyes round about them four. And when the living creatures went, the wheels went by them: and when the living creatures were lifted up from the earth, the wheels were lifted up. Whithersoever the spirit was to go, they went, thither was their spirit to go; and the wheels were lifted up over against them: for the spirit of the living creature was in the wheels.
Ne bo ba jinhaa tyaa yí mɛ, bɛɛkɛ nyiŋ nyiŋ; halɛ ní ŋunmɛɛ ná táa la, nì bo táa; bo mɛɛ kyɛɛlɛɛ ní bo táa la. Naŋmaa níngmááfó bo la, bo nyɛ̀ɛlɛɛ nyi tɛɛ ngmàlà ŋmìɛrɛ dɔɔ, kà nyi kándààfó nyɛ̀ɛlɛɛ; yì bo kɔrɛ̀ kà sɔɔrɛ̀ níngmááfó bo tɛɛrɛ; kà tɛɛrɛ la nyi kùlùkùlù, kà sàŋgbáà bo tɛɛrɛ la ní. Kà níngmááfó bo zoo kà kùrɛ̀, nyi sàŋgbáà nyɛ̀ɛlɛɛ. Kà mí kɛ̀ɛ níngmááfó bo la, kà wó! kìkírígí yìnà dɔɔ níngmááfó bo zúgú, bo tɔŋ kpáárá naase tɛɛrɛ. Kìkírígí bo nyɛ̀ɛlɛɛ kà bo tùm nyi beryl bóólú nyɛ̀ɛlɛɛ; kà bo naase fɛɛ nyi nyɛ̀ɛlɛɛ yìmmírí. Kà bo nyɛ̀ɛlɛɛ kà bo tùm nyi kìkírígí yìnà la pòɔrɛ̀ kìkírígí yìnà sísí. Halɛ ní bo táa la, bo táa bo tɔŋ kpáárá naase zúgú; bo mɛɛ kyɛɛlɛɛ ní bo táa la. Naŋmaa bo yɔ̀ɔrɛ̀ bo la, bo la zúgú kà nyi yááyàà; kà bo yɔ̀ɔrɛ̀ bo la fɛɛ nyá nyi nìiní kɛ̀ɛ kùkúrúm. Kà halɛ níngmááfó bo táa la, kìkírígí bo mɛ táa bo tɛɛrɛ; kà halɛ ní bo yí dɔɔ la, kìkírígí bo mɛ yí. Halɛ ní ŋunmɛɛ ná táa la, nì bo táa; nàa mɛ bo ŋunmɛɛ la ná táa; kà kìkírígí bo yí bo zúgú; báa níngmááfó bo ŋunmɛɛ la bo yí kìkírígí bo la púgú.
When those went, these went; and when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up over against them: for the spirit of the living creature was in the wheels. And the likeness of the firmament upon the heads of the living creature was as the colour of the terrible crystal, stretched forth over their heads above. And under the firmament were their wings straight, the one toward the other: every one had two, which covered on this side, and every one had two, which covered on that side, their bodies. And when they went, I heard the noise of their wings, like the noise of great waters, as the voice of the Almighty, the voice of speech, as the noise of an host: when they stood, they let down their wings. And there was a voice from the firmament that was over their heads, when they stood, and had let down their wings. And above the firmament that was over their heads 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 I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. Ezekiel 1:1–28.
Ve biri gittiğinde bunlar da gidiyordu; ve biri durduğunda bunlar da duruyordu; ve onlar yerden yukarı kaldırıldığında, tekerlekler de onlara karşılık yukarı kaldırılıyordu; çünkü canlı mahlûkun ruhu tekerleklerin içindeydi. Ve canlı mahlûkun başları üzerinde bulunan kubbenin benzeri, korkunç billûrun rengi gibi idi; başları üzerinde yukarı doğru yayılmıştı. Ve kubbenin altında kanatları dosdoğru idi, biri ötekine doğru uzanmıştı; her birinin bu yanda bedenlerini örten ikisi, ve her birinin o yanda bedenlerini örten ikisi vardı. Ve gittiklerinde, kanatlarının sesini büyük suların uğultusu gibi, Her Şeye Kadir Olan’ın sesi gibi, söz sesi gibi, bir ordunun gürültüsü gibi işittim; durduklarında kanatlarını indiriyorlardı. Ve durduklarında ve kanatlarını indirdiklerinde, başlarının üzerindeki kubbeden bir ses geldi. Ve başlarının üzerindeki kubbenin üstünde, safir taşının görünüşü gibi bir taht benzeri vardı; ve taht benzerinin üzerinde, yukarıda, insan görünüşü gibi bir benzerlik vardı. Ve onun belinin görünüşünden yukarı doğru, iç kısmında çevresince ateş görünüşü gibi, kehribar rengi gibi bir şey gördüm; ve belinin görünüşünden aşağı doğru, ateş görünüşü gibi bir şey gördüm; ve çevresinde parlaklık vardı. Yağmur gününde bulutun içinde olan gökkuşağının görünüşü nasılsa, çevredeki parlaklığın görünüşü de öyleydi. Rab’bin izzetinin benzer görünüşü buydu. Ve onu görünce yüzüm üzerine kapandım ve konuşanın sesini işittim. Hezekiel 1:1–28.
“Ezekiel, the mourning exile prophet, in the land of the Chaldeans, was given a vision teaching the same lesson of faith in the mighty God of Israel. As he was upon the banks of the river Chebar, a whirlwind seemed 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 of strange appearance, intersecting one another, were moved by four living creatures. 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.’ ‘As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’
“Ezekieli, nabii wa uhamishoni mwenye maombolezo, katika nchi ya Wakaldayo, alipewa ono lililofundisha fundisho lilo hilo la imani katika Mungu mkuu wa Israeli. Alipokuwa kando ya kingo za mto Kebari, kisulisuli kilionekana kuja kutoka kaskazini, ‘wingu kubwa, na moto ukijizungusha ndani yake, na mwangaza ulikuwa kuuzunguka, na kutoka katikati yake kulikuwa kama rangi ya kaharabu.’ Magurudumu kadhaa ya mwonekano wa ajabu, yakikatana moja na jingine, yalikuwa yakisogezwa na viumbe hai wanne. Juu sana ya haya yote palikuwa ‘mfano wa kiti cha enzi, kama mwonekano wa jiwe la yakuti samawi; na juu ya mfano wa kile kiti cha enzi palikuwa na mfano kama wa sura ya mwanadamu juu yake.’ ‘Na kwa habari ya mfano wa hao viumbe hai, mwonekano wao ulikuwa kama makaa ya moto yawakayo, na kama mwonekano wa taa; ulikuwa ukipanda na kushuka katikati ya hao viumbe hai; na ule moto ulikuwa na mwangaza, na kutoka katika ule moto kulitoka umeme.’ ‘Na katika makerubi kulionekana mfano wa mkono wa mwanadamu chini ya mabawa yao.’”
“There were wheels within wheels in an arrangement so complicated that at first sight they appeared to Ezekiel to be all in confusion. But when they moved, it was with beautiful exactness and in perfect harmony. Heavenly beings were impelling these wheels, and, above all, upon the glorious sapphire throne, was the Eternal One; while round about the throne was the encircling rainbow, emblem of grace and love. Overpowered by the terrible glory of the scene, Ezekiel fell upon his face, when a voice bade him arise and hear the word of the Lord. Then there was given him a message of warning for Israel.” Testimonies, 751.
“Kwaŵa mapili mkati mwa mapili mu ndondomeko yakusuzga chomene mwakuti pakwamba pakuwona ghakawoneka kwa Ezekielu nga nkhusuzgika zose. Kweni apo ghakendanga, vikachitikanga na kuneneska kwakutowa comene ndiposo mu kugwirizana kwakufikapo. Vilengiwa vya kuchanya ndivyo vikachimbizganga mapili agha, ndipo, pachanya pa vyose, pa mpando wachifumu waulemelero wa safiro, pakakhala Wamuyirayira; ndipo kuzingilizga mpando wachifumu kukakhala chizinga cha uta wa vula, chimanyikwiro cha lusungu na chitemwa. Pakuthereskeka na ulemerero wakofya wa cithunzithunzi ici, Ezekielu wakawa pasi nkhope yake, apo lizgu likamuphalira kuti wawuke na kupulika mazgu gha Yehova. Penepapo wakapika uthenga wa cenjezgo ku Israyeli.” Testimonies, 751.
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. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:1–8.
Mu mwaka iyo umwami Uziya yapfuye, nanje mbona Umwami yicaye ku ntebe y’ubwami, ashyizwe hejuru kandi asumbaye; kandi igitwikirizo c’impuzu ziwe cuzuye urusengero. Hejuru yiwe hahagaze abaserafi; umwe wese yari afise amababa atandatu: kuri abiri yipfuka mu maso, kuri abiri yipfuka ibirenge, kandi kuri abiri yaraguruka. Maze umwe ahamagara uwundi, ati: Yera, yera, yera, ni Uhoraho Nyeningabo; isi yose yuzuye ubwiza bwiwe. Inkingi z’umuryango zinyiganyiga kubera ijwi ry’uwahamagara, kandi inzu yuzura umwotsi. Maze ndavuga nti: Mbabajwe jewe! kuko ndazimanganye; kuko ndi umuntu w’iminwa ihumanye, kandi mba hagati y’abantu b’iminwa ihumanye; kuko amaso yanje yabonye Umwami, Uhoraho Nyeningabo. Maze umwe mu baserafi andurukirako, afise ikara ryaka mu kuboko kwiwe, iryo yari yakuye ku gicaniro akoresheje utwuma tw’ibifutso. Arindambikako ku munwa, ati: Ehe, ibi bikozeko iminwa yawe; kandi ukugabitanya kwawe gukuwemwo, n’icaha cawe kirahanaguwe. Kandi numva ijwi ry’Umwami rivuga riti: Nzotuma nde, kandi ni nde azoja ku bwacu? Maze ndavuga nti: Ndi hano jewe; ntuma. Yesaya 6:1–8.
“This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate. The city that was once full of people was no longer inhabited. The voice of mirth and the song of praise were no more heard within her walls. The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night. But the wonderful symbols presented before him beside the river Chebar revealed an overruling power mightier than that of earthly rulers. Above the proud and cruel monarchs of Assyria and Babylon the God of mercy and truth was enthroned.
“በዚህ ራእይ ሕዝቅኤል በጭልማ ቅድመ ሐሳቦች አእምሮው ተሞልቶ ባለበት ዘመን ተሰጠው። የአባቶቹን ምድር ባድማ ሆና ተዘርግታ አየ። አንድ ጊዜ በሕዝብ የተሞላች የነበረችው ከተማ ከእንግዲህ የሚኖርባት አልነበረም። በቅጥሮቿም ውስጥ የደስታ ድምፅና የምስጋና መዝሙር ከእንግዲህ አይሰማም ነበር። ነቢዩ ራሱ ደግሞ ወሰን የሌለው ምኞተ ሥልጣንና አረመኔ ጭካኔ ፍጹም ገዥ ሆነው ባሉበት በእንግዳ ምድር እንግዳ ነበር። ከሰው ግፍና በደል የተነሣ ያየውና የሰማው ነገር ነፍሱን አስጨነቀው፥ ቀንና ሌሊትም መራራ ልቅሶ አለቀሰ። ነገር ግን በኬባር ወንዝ አጠገብ በፊቱ የቀረቡት ድንቅ ምልክቶች ከምድራዊ ገዥዎች ኃይል ይልቅ የሚበልጥ የበላይ ገዥነት አሳዩ። ከአሦርና ከባቢሎን ትዕቢተኛና ጨካኝ ነገሥታት በላይ የምሕረትና የእውነት አምላክ በዙፋኑ ተቀምጦ ነበር።”
“The wheellike complications that appeared to the prophet to be involved in such confusion were under the guidance of an infinite hand. The Spirit of God, revealed to him as moving and directing these wheels, brought harmony out of confusion; so the whole world was under His control. Myriads of glorified beings were ready at His word to overrule the power and policy of evil men, and bring good to His faithful ones.
Ulele wa mafwafwa ga mwendo, aga gaonekene ku muprofeti nga gaswike mu kuchafuka kwa mutundu uyo, gaali pa bulombodi bwa kuboko okutagwa ku mpimo. Umweya wa Leza, uwamwenelekwe kuli ena nga uleendeshanga no kulongozanga ayo mafwafwa ga mwendo, watulwishe ukuvumwanako ukufuma mu kuchafuka; ifyo fine ne nsi yonse yali pa bukabilo Bwakwe. Imyanda ne myanda ya bengi abaletumbulwa yali abaiteyanya pa cebo Cakwe ukulungamya amaka ne njishyo sha bantu ababifi, no kuleta icisuma ku bantu Bakwe abeeshi.
“In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.
“Na mu buryo nk’ubwo, igihe Imana yari igiye guhishurira Yohana wakundwaga amateka y’itorero yo mu bihe bizaza, yamuhaye icyemezo cy’uko Umukiza yita ku bwoko Bwe kandi abwitaho, amwereka ‘umeze nk’Umwana w’umuntu,’ agenda hagati y’ibitereko by’amatabaza, byagereranyaga amatorero arindwi. Nuko Yohana yeretswe intambara ziheruka kandi zikomeye z’itorero n’ubushobozi bwo mu isi, kandi yemererwa no kubona intsinzi ya nyuma no kurokorwa kw’abizerwa. Yabonye itorero rigeze mu rugamba rwica n’inyamaswa n’ishusho yayo, kandi kuramya iyo nyamaswa bigashyirwaho ku gahato ku bihano by’urupfu. Ariko arebye hakurya y’umwotsi n’urusaku rw’urugamba, abona umutwe w’abantu ku Musozi Siyoni bari kumwe n’Umwana w’intama, bafite, mu cyimbo cy’ikimenyetso cy’inyamaswa, ‘izina rya Se ryanditswe ku gahanga habo.’ Kandi yongera kubona ‘abari banesheje inyamaswa n’ishusho yayo n’ikimenyetso cyayo n’umubare w’izina ryayo, bahagaze ku nyanja y’ibirahuri, bafite inanga z’Imana’ kandi baririmba indirimbo ya Mose n’iy’Umwana w’intama.”
“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.
“Aya masomo ni ya manufaa kwetu. Tunahitaji kuitegemeza imani yetu kwa Mungu, kwa maana mbele yetu sana kuna wakati utakaojaribu nafsi za wanadamu. Kristo, akiwa juu ya Mlima wa Mizeituni, alieleza tena hukumu za kutisha ambazo zilipaswa kutangulia ujio Wake wa pili: ‘Nanyi mtasikia habari za vita na matetesi ya vita.’ ‘Taifa litaondoka kupigana na taifa, na ufalme kupigana na ufalme; kutakuwa na njaa, na tauni, na matetemeko ya nchi mahali mbalimbali. Haya yote ndiyo mwanzo wa huzuni.’ Ingawa unabii huu ulipata utimizo wa sehemu katika kuangamizwa kwa Yerusalemu, una matumizi ya moja kwa moja zaidi kwa siku za mwisho.
“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. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.
“Tukwimilila pa lukatala lwa byakucitika bikatampe kandi bya bulemu bukatampe. Ubuprofeti buli kukwanisibwa bwangu. Mukama ali ku muryango. Mu bwangu kulibumbulwa imbere yesu ikiseera eky’inyungu ekisukkiridde eri bonna abali balamu. Enkaayana ez’omu biseera ebyayita zirizzibwa nate; era enkaayana empya zirijja kuzuukawo. Ebifaananyi ebigenda okukolebwa mu nsi yaffe tebinnalootebwako wadde. Sitaani akola ng’ayita mu bantu ng’ebikozesebwa bye. Abo abafuba okukyusa Ssemateeka n’okufuna etteeka eriwaliriza okukuuma Ssabbiiti y’Olwokubiri tebategeera nnyo ekinaavaamu. Akatabanguko kali kumpi nnyo okututuukako.”
“But God’s servants are not to trust to themselves in this great emergency. 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. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.
“Lê belê, di vê rewşa mezin a acîl de, xizmetkarên Xwedê ne divê xwe bispêrin. Di dîtinên ku ji Îşaya re, ji Hezekiêl re, û ji Yûhennayê re hatine dayîn de, em dibînin ku ezman çiqas bi bûyerên ku li ser erdê dimeşin re girêdayî ye, û ku çiqas mezin e xwedîderketina Xwedê ji bo wan kesên ku ji wî re dilsoz in. Cîhan bê hukumdar nîne. Bernameya bûyerên ku tên de di destê Xudan de ye. Heybetmendiya ezman, çarenûsa netewan, û her weha karûbarên dêrê xwe, di parastina xwe de digire.”
“We permit ourselves to feel altogether too much care, trouble, and perplexity in the Lord’s work. Finite men are not left to carry the burden of responsibility. We need to trust in God, believe in Him, and go forward. The tireless vigilance of the heavenly messengers, and their unceasing employment in their ministry in connection with the beings of earth, show us how God’s hand is guiding the wheel within a wheel. The divine Instructor is saying to every actor in His work, as He said to Cyrus of old: ‘I girded thee, though thou hast not known Me.’
“Twĩitĩkĩria gwĩyumĩrĩra na gucoka twĩna ũhoro mũnene mũno wa kwĩhĩtĩria, mathĩna, na nganja kũrĩ wĩra wa Mwathani. Andũ a mĩtugo mĩrĩtu matirekerwo maikare makũhũra mũigo wa ũhoti. No nginya twĩhokage Ngai, twamĩrĩre, na tũthiĩ mbere. Kũrora gũtakũũra kwa atũmwo a igũrũ, na wĩra wao wa ũtukũ na mũthenya ũtakĩaga kũrĩ ũtungata wao hamwe na andũ a thĩ, nĩkuonania ũrĩa guoko kwa Ngai kũrũngamĩrĩra rũtungu rũrĩ gatagatĩ ka rũtungu. Mũrutani wa kĩũngũ nĩaragĩra mũrũthi wothe wa wĩra wake, o ta ũrĩa oigire Kũrusi wa tene atĩrĩ: ‘Nĩngũkuoye nguo ya mbaara, o na rĩrĩa ndũndamenyaga.’”
“In Ezekiel’s vision God had His hand beneath the wings of the cherubim. This is to teach His servants that it is divine power that gives them success. He will work with them if they will put away iniquity and become pure in heart and life.
“Mu mbonesha ya Ezekieli, Nzambe azalaki na loboko na Ye na nse ya mapapu ya bakeruba. Yango ezali mpo na koteya basaleli na Ye ete ezali nguya ya bonzambe nde epesaka bango elonga. Akosala elongo na bango soki bakolongola masumu mpe bakokóma peto na motema mpe na bomoi.
“The bright light going among the living creatures with the swiftness of lightning represents the speed with which this work will finally go forward to completion. He who slumbers not, who is continually at work for the accomplishment of His designs, can carry forward His great work harmoniously. That which appears to finite minds entangled and complicated, the Lord’s hand can keep in perfect order. He can devise ways and means to thwart the purposes of wicked men, and He will bring to confusion the counsels of them that plot mischief against His people.
“Muinda uŵala ukwendangamo pakati pa vilengiwa vya moyo mwaluŵiro nga ni kung’anima kwa mphezi, ukimirira luŵiro ulo ntchito iyi yizamuyendera nayo kunthazi, mpaka kuzakafika pa kumalizgika. Iyo wangugona yayi, uyo wakulutilira kugwira ntchito nyengo zose kuti wafiske mapulani Ghake, wangayendeska ntchito Yake yikuru mwakukolerana. Icho chikuwoneka ku malingaliro gha ŵanthu ŵakufwa, agho ghakukakika na kusuzga na kusakanikirana, woko la Fumu lingachisunga mu ndondomeko yakufikapo. Wangasanga nthowa na nthowa zakuchitira vinthu kuti watimbanizge vilato vya ŵanthu ŵaheni, ndipo wazamuleka kusuzga kwa mahara gha awo ŵakupanga uheni ku ŵanthu Ŵake.”
“Brethren, it is no time now for mourning and despair, no time to yield to doubt and unbelief. Christ is not now a Saviour in Joseph’s new tomb, closed with a great stone and sealed with the Roman seal; we have a risen Saviour. He is the King, the Lord of hosts; He sitteth between the cherubim; and amid the strife and tumult of nations He guards His people still. He who ruleth in the heavens is our Saviour. He measures every trial. He watches the furnace fire that must test every soul. When the strongholds of kings shall be overthrown, when the arrows of God’s wrath shall strike through the hearts of His enemies, His people will be safe in His hands.” Testimonies, volume 5, 752–754.
“Vadughuv'na, kurikha na kuli nvuo ko n'ke muo nokhru no n'ke nughra n'kekpuo mia n'kedzükelie; kurikha na pezuo n'keduokhrie no n'ke nükelie mia n'kebvülie. Khrista n'ke muo Muponivi ku Joseph keta kükelie ha, khrütsü kene kechü kenuo mia Roman ketsülie kephi ha; itho muo Muponivi ketso khri. Vü n'ke Pfü, Kutsükelie Nyi; Vü kekhrie pfo cherubim tshü; mia nitsie-nirha no nitsü-nitü tepfülie he nations, Vü kechita kükhro Vü vupfuo. Vü kechülie ketso kephu nu, vü n'ke itho Muponivi. Vü kepezuo trial pfo pfo. Vü kechita furnace mekhro kene kedzü test every soul. Muo strongholds ke kings pfo pfo kebvütsü, muo arrows ke God wrath kedzü xuyên through Vü enemies pfhemi, Vü vupfuo kebe safe Vü ketsü ha.” Testimonies, volume 5, 752–754.
Ezekiel represents the candidates to be among the one hundred and forty-four thousand, and line upon line his experience in the sanctuary aligns with Isaiah’s and John’s experience within the sanctuary. We are now in the temple test, the second of the three tests that seals the one hundred and forty-four thousand. That period is the purification accomplished by the Messenger of the Covenant in fulfillment of Malachi three. The purification process of three tests, is Malachi’s fiery “furnace” “that must test every soul.” When the third angel arrived on October 22, 1844 the Messenger of the Covenant suddenly came to His temple and led the wise virgins of that history into the Most Holy Place, in order to seal His faithful, but the virgins of that history rebelled, and by 1856 the Philadelphian Millerite movement had changed unto the Laodicean Millerite movement and in 1863 became the Laodicean Seventh-day Adventist church.
Ezekieli anaowakilisha watahiniwa wa kuwamo miongoni mwa wale mia moja arobaini na nne elfu, na mstari juu ya mstari uzoefu wake katika patakatifu unalingana na uzoefu wa Isaya na wa Yohana ndani ya patakatifu. Sasa tuko katika jaribu la hekalu, la pili kati ya majaribu matatu yanayowatia muhuri wale mia moja arobaini na nne elfu. Kipindi hicho ndicho utakaso unaotekelezwa na Mjumbe wa Agano katika utimilifu wa Malaki tatu. Mchakato wa utakaso wa majaribu matatu ndio “tanuru” ya moto ya Malaki “inayopaswa kuijaribu kila nafsi.” Malaika wa tatu alipofika tarehe 22 Oktoba, 1844, Mjumbe wa Agano alikuja ghafula katika hekalu Lake na kuwaongoza wanawali wenye hekima wa historia hiyo kuingia Patakatifu pa Patakatifu, ili awatie muhuri waaminifu Wake; lakini wanawali wa historia hiyo wakaasi, na kufikia mwaka 1856, vuguvugu la Kifiladelfia la Wamilleri lilikuwa limebadilika na kuwa vuguvugu la Wamilleri wa Laodikia, na mwaka 1863 likawa kanisa la Waadventista Wasabato wa Laodikia.
The third angel who arrived suddenly on October 22, 1844 withdrew his presence in 1863, and then returned on September 11, 2001. Twenty-five years later the temple test that was typified by October 22, 1844 is now being repeated. Twenty-five is symbolically a prophetic tithe of two hundred and fifty, and two hundred and fifty is a symbol of the history represented in verses eleven to fifteen of Daniel eleven. Two hundred and fifty, and twenty-five is a wheel within the sanctuary vision of Ezekiel. Twenty-five is a symbol of the separation of the wise and the wicked in fulfillment of the three-step testing process that is represented in the work of purification that is accomplished by the Messenger of the Covenant.
Malaika wa tatu aliyewasili ghafula tarehe 22 Oktoba 1844 aliondoa uwepo wake mwaka 1863, kisha akarudi tarehe 11 Septemba 2001. Miaka ishirini na mitano baadaye, jaribio la hekalu lililowakilishwa kiishara na tarehe 22 Oktoba 1844 sasa linajirudia. Ishirini na tano kwa ishara ni zaka ya kinabii ya mia mbili na hamsini, na mia mbili na hamsini ni ishara ya historia inayowakilishwa katika aya ya kumi na moja hadi ya kumi na tano ya Danieli kumi na moja. Mia mbili na hamsini, na ishirini na tano, ni gurudumu ndani ya maono ya patakatifu ya Ezekieli. Ishirini na tano ni ishara ya kutenganishwa kwa wenye hekima na waovu katika utimilifu wa mchakato wa majaribio wa hatua tatu unaowakilishwa katika kazi ya utakaso inayotimizwa na Mjumbe wa Agano.
Matthew twenty-five contains three parables, and each parable identifies the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. The hope of God’s people represented in the chapter is that they might be a wise virgin in possession of the oil of the message of the midnight cry. Their hope is that they are judged a faithful servant in their stewardship of employing the special talents that were given them to manage in their personal probationary period. Their hope is that they are judged as a sheep of God’s pasture, seated upon His right side, and not a goat on his left. Twenty-five is a symbol of the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. Twenty-five is one of Ezekiel’s wheels.
Matayo makumi mabili na tano ina mifano mitatu, na kila mfano unabainisha utengano wa wenye hekima na waovu katika wakati wa kutiwa muhuri wa wale laki moja na arobaini na nne elfu. Tumaini la watu wa Mungu linalowakilishwa katika sura hiyo ni kwamba wapate kuwa wanawali wenye hekima walio na mafuta ya ujumbe wa kilio cha usiku wa manane. Tumaini lao ni kwamba wahukumiwe kuwa watumishi waaminifu katika uwakili wao wa kutumia talanta maalum walizopewa wazisimamie katika kipindi chao binafsi cha rehema ya majaribio. Tumaini lao ni kwamba wahukumiwe kuwa kondoo wa malisho ya Mungu, walioketi upande Wake wa kuume, wala si mbuzi upande wake wa kushoto. Ishirini na tano ni ishara ya utengano wa wenye hekima na waovu katika wakati wa kutiwa muhuri wa wale laki moja na arobaini na nne elfu. Ishirini na tano ni mojawapo ya magurudumu ya Ezekieli.
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 wa makumi abiri na wa gatanu wa bunyage bwaitu, ku ntango yo gutangura kw’umwaka, ku musi wa cumi wa kwezi, mu mwaka wa cumi na kane inyuma y’uko igisagara cakubiswe, kuri uwo musi nyene ukuboko kw’Umwami kwari kuri jewe, maze kunjana ng’aho. Ezekiyeli 40:1.
The twenty-fifth year of captivity is represented by October 22, which is represented by the closing of a dispensational door. On October 22, 1844 a door was opened and a door was closed as two classes were separated.
Mwaha wa ishirini na tano wa utumwa unawakilishwa na Oktoba 22, ambao unawakilishwa na kufungwa kwa mlango wa kipindi cha ugawaji wa neema. Tarehe 22 Oktoba, 1844 mlango mmoja ulifunguliwa na mlango mwingine ukafungwa, huku makundi mawili yakitenganishwa.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.
Na kwa malaika wa kanisa lililo katika Filadelfia andika; Haya ndiyo anenayo yeye aliye mtakatifu, yeye aliye wa kweli, yeye aliye na ufunguo wa Daudi, yeye afunguaye wala hakuna afungaye; naye hufunga wala hakuna afunguaye; Nayajua matendo yako: tazama, nimeweka mbele yako mlango uliofunguliwa, wala hakuna awezaye kuufunga: kwa kuwa una nguvu kidogo, nawe umelishika neno langu, wala hukulikana jina langu. Ufunuo 3:7, 8.
Christ tells the angel of Philadelphia that He knows their work, that He has set before the church of Philadelphia, an open door. That door is opened by “the key of David,” the key that is placed upon Eliakim.
Kristo anamwambia malaika wa Filadelfia kwamba anayajua matendo yao, na kwamba ameweka mbele ya kanisa la Filadelfia mlango uliofunguliwa. Mlango huo unafunguliwa kwa “ufunguo wa Daudi,” ufunguo ule uliowekwa juu ya Eliakimu.
And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:20–22.
Û rojê de dê bibe ku ez gazî xizmetkarê xwe Elyaqîm kurê Hilqîya bikim; û ez ê cilê te li wî bikim, û bi pişta te wî bihêz bikim, û desthilatdariya te bidim destê wî; û ew ê ji bo niştecihên Orşelîmê û ji bo mala Yehûdayê bibe bavek. Û mifteya mala Dawid ez ê li ser milê wî bihêlim; wisa ew ê veke, û kes nikare bigire; û ew ê bigire, û kes nikare veke. Îşaya 22:20–22.
The day that Eliakim is called, he is separated from wicked Shebna.
Umunsi Eliyakimu ahamagaweho, atandukanywa na Shebuna umunyabyaha.
Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. Isaiah 22:15–18.
Kuk saith Mukama Ruhanga ow’amahe gonna nti, Genda, oyeyune eri omuwanika ono, eri Sebuna, ali omukulu w’ennyumba, omugambe nti, Olinawo ki wano? era olina ani wano, n’okwebaaziza ne weesimira amalaalo wano, ng’oyo eyeeyongera okwesimira amalaalo awaggulu, era eyeewolereza obutuuze bwe mu lwazi? Laba, Mukama alikuwamba n’obuwambe obw’amaanyi, era talirema kukubikkako. Mazima alikukyusa n’akusuula n’amaanyi ng’omupiira mu nsi ennene: eyo gy’olisuliramu okufa, era eyo amagaali ag’ekitiibwa kyo gye galifuukira ensonyi eri ennyumba ya mukama wo. Isaaya 22:15–18.
The separation of the wise and foolish virgins that fulfilled the illustration of Shebna and Eliakim was fulfilled on October 22, 1844, and also in the twenty-fifth year of captivity of Jehoiachin which was October 22, 573 BC. In Ezekiel chapter eight the wicked within Adventism, represented by Jerusalem, are represented by twenty-five men bowing to the sun. The destruction of Jerusalem represents the Sunday law, which is also the waymark which ends the sealing time of the one hundred and forty-four thousand. That sealing time began on September 11, 2001, and Jesus is both the Alpha and Omega, so September 11, 2001 as the beginning of the sealing illustrates the end, at the Sunday law.
Kutandukaniswa kwa wanawali wenye hekima na wapumbavu, ambako kulitimiza mfano wa Shebna na Eliakimu, kulitimizwa tarehe 22 Oktoba, 1844, na pia katika mwaka wa ishirini na tano wa kutekwa kwa Yehoyakini, yaani tarehe 22 Oktoba, 573 KK. Katika Ezekieli sura ya nane, waovu walio ndani ya Uadventista, wanaowakilishwa na Yerusalemu, wanawakilishwa na wanaume ishirini na watano wakiabudu jua. Uharibifu wa Yerusalemu unawakilisha sheria ya Jumapili, ambayo pia ni alama ya njia inayohitimisha wakati wa kutiwa muhuri wa wale laki moja na arobaini na nne elfu. Wakati huo wa kutiwa muhuri ulianza tarehe 11 Septemba, 2001, na Yesu ndiye Alfa na Omega; kwa hiyo tarehe 11 Septemba, 2001 kama mwanzo wa kutiwa muhuri huonyesha mwisho, katika sheria ya Jumapili.
September 11, 2001 was typified by the Minneapolis meetings of 1888, for Sister White identifies that when the great buildings of New York came down at 9/11, Revelation 18:1–3 was fulfilled. At that time, as in 1888 she identified the angel of Revelation eighteen descended to lighten the earth with His glory. The rebellion of 1888 she aligned with the rebellion of Korah, Dathan and Abiram, who also had two hundred and fifty men of renown join in their apostasy. Two hundred and fifty rebels in the rebellion of Korah and his cohorts in the beginning history of ancient Israel typified the twenty-five men who were bowing to the sun at the ending of ancient Israel.
Septemba 11, 2001 yahekanishijwe n’inama z’i Minneapolis zo mu 1888, kuko Sister White agaragaza ko igihe inyubako nini za New York zahanurwaga kuri 9/11, Ibyahishuwe 18:1–3 byasohoye. Muri icyo gihe, nk’uko byari bimeze no mu 1888, yerekanye ko marayika wo mu Ibyahishuwe igice cya cumi n’umunani yamanutse kugira ngo amurikishe isi ubwiza bwe. Ubugome bwo kwigomeka bwo mu 1888 yabuhuza no kwigomeka kwa Kora, Datani na Abiramu, na bo kandi bari bafite abantu magana abiri na mirongo itanu b’ibyamamare bifatanyije na bo mu buyobe bwabo. Abigometse magana abiri na mirongo itanu bo mu kwigomeka kwa Kora n’abo bari bafatanyije na we mu mateka ya kera y’itangiriro rya Isirayeli ya kera bagereranyaga abagabo makumyabiri na batanu bari baramye izuba mu mateka ya nyuma ya Isirayeli ya kera.
Twenty-five leaders of Laodicean Adventism bowing at the Sunday law and two hundred and fifty at 9/11 sets forth the sealing time with the symbolism of twenty-five, (the symbol of the separation of the wise and wicked) to mark the beginning and ending of the sealing time. Whether it’s the two hundred and fifty rebels in the time of Moses, or the twenty-five men in Ezekiel chapter eight, or of Matthew chapter twenty-five’s three witnesses of the separation, or the twenty-fifth year of the captivity in Ezekiel forty; all the manifestations of the symbol of twenty-five, align with the three two hundred- and fifty-year periods that reached their conclusion in 207 BC, 313 and 2026 respectively.
Viongozi ishirini na watano wa Uadventista wa Laodikia wakisujudu mbele ya sheria ya Jumapili, na mia mbili na hamsini katika 9/11, huweka wazi wakati wa kutiwa muhuri kwa ishara ya ishirini na tano, (ishara ya kutenganishwa kwa wenye hekima na waovu) ili kuonyesha mwanzo na mwisho wa wakati wa kutiwa muhuri. Iwe ni wale waasi mia mbili na hamsini katika siku za Musa, au wale wanaume ishirini na watano katika Ezekieli sura ya nane, au mashahidi watatu wa utengano katika Mathayo sura ya ishirini na tano, au mwaka wa ishirini na tano wa utekwa katika Ezekieli arobaini; madhihirisho yote ya ishara ya ishirini na tano, yanapatana na vipindi vitatu vya miaka mia mbili na hamsini vilivyofikia hitimisho lake katika 207 KK, 313 na 2026 mtawalia.
Twenty-five is an axle, so to speak, of twenty-five that brings all the lines of twenty-five into perfection. It becomes one of the prophetic keys of the kingdom given to Peter to bring clarity into the hidden history of verse forty. It has been repeatedly established on more than three witnesses that verses ten to fifteen of Daniel eleven represent a line that covers the history from 1989 unto the Sunday law, which is the hidden history of verse forty. The lion of the tribe of Judah is now unsealing the wheels of Ezekiel as He opens the hidden history that will finalize the message of the Midnight Cry of the latter days.
Ishirini na tano ni mhimili, kwa namna ya kusema, wa ishirini na tano unaoleta mistari yote ya ishirini na tano katika ukamilifu. Huu unakuwa mmoja wa funguo za kiunabii za ufalme alizopewa Petro ili kuleta uwazi katika historia iliyofichwa ya aya ya arobaini. Imethibitishwa mara kwa mara kwa mashahidi zaidi ya watatu kwamba aya ya kumi hadi ya kumi na tano ya Danieli kumi na moja inawakilisha mstari unaofunika historia tangu mwaka 1989 hadi sheria ya Jumapili, ambayo ndiyo historia iliyofichwa ya aya ya arobaini. Simba wa kabila la Yuda sasa anafungua mihuri ya magurudumu ya Ezekieli huku akifunua historia iliyofichwa ambayo itaukamilisha ujumbe wa Kilio cha Usiku wa manane cha siku za mwisho.
In the following articles we will continue to identify Ezekiel’s wheels that represent the complex interplay of men in the latter days. Ezekiel chapter one at the beginning of this article and the accompanying passage from Testimonies volume five set forth will be our continued point of reference as we proceed in the articles. When the wheels are set forth in their proper place, and with their proper intersections with the other wheels of prophetic history we will demonstrate that the three hundred and ninety-one years and fifteen days that empowered the first angel on August 11, 1840 is also represented by Ezekiel as three hundred and ninety years, connected with the one and a half years of the siege of Jerusalem; and that the arrival of this prophetic light identifies the lifting up of the ensign of the one hundred and forty-four thousand.
Mubala mu byandiko ebigenda okulanda ku nsonga eno, tujja kweyongera okuzuula enziga za Ezeekyeri ezikiikirira enkwatagana enzibu ey’abantu mu nnaku ez’oluvannyuma. Ekyesoko kya Ezeekyeri essuula emu, ekiteekeddwawo ku ntandikwa y’ekiwandiiko kino, awamu n’ekitundu ekigenderako okuva mu Testimonies, voliyumu etaano, bijja kuba bye tunaasigala nga twesigamyeko bwe tunaabanga tugenda mu maaso n’ebyandiko bino. Enziga bwe ziriterekerwa mu kifo kyazo ekituufu, era nga zirina enkwatagana yazo entuufu n’enziga endala ez’ebyafaayo eby’obunnabbi, tunaalaga nti emyaka ebikumi bisatu mu kyenda mu gumu n’ennaku kkumi na ttaano egyawa amaanyi malayika ow’olubereberye nga nga August 11, 1840, nayo ekiikiriddwa Ezeekyeri ng’emyaka ebikumi bisatu mu kyenda, nga gikwataganyiziddwa n’omwaka gumu n’ekitundu eky’okuzingiza Yerusaalemi; era nti okujja kw’omusana guno ogw’obunnabbi kulaga okuyimusibwa kw’akabonero k’abantu kasiriivu mu enkumi nnya mu bina.
July 27, 1299 unto 1337 represents thirty-eight years at the beginning of the one hundred and fifty years (five months) of Revelation nine, verse ten. That one hundred and fifty years connects with the three hundred and ninety-one years and fifteen days of verse fifteen. Thus, the beginning of the two periods, make up one line of prophecy which concluded in the fulfillment of the 1838 and 1840 prediction of Josiah Litch and marked the rising up and empowerment of the Millerite movement. That history at the beginning of Adventism, marks the rising up of the one hundred and forty-four thousand as an ensign in advance of the Sunday law. Thus, Ezekiel’s three hundred and ninety years, and one point five years (1.5) of Jerusalem’s siege marks the end of the line of prophecy that began in 1299.
27 ya Mwezi wa Saba, 1299 mpaka 1337 inawakilisha miaka thelathini na minane katika mwanzo wa ile miaka mia moja na hamsini (miezi mitano) ya Ufunuo tisa, aya ya kumi. Ile miaka mia moja na hamsini inaungana na ile miaka mia tatu na tisini na moja na siku kumi na tano ya aya ya kumi na tano. Hivyo, mwanzo wa vipindi hivyo viwili, huunda mstari mmoja wa unabii uliokamilika katika utimizo wa unabii wa 1838 na 1840 wa Josiah Litch na kuashiria kuinuka na kutiwa nguvu kwa vuguvugu la Millerite. Historia hiyo katika mwanzo wa Uadventista, huashiria kuinuka kwa wale mia moja na arobaini na nne elfu kama bendera mbele ya sheria ya Jumapili. Hivyo, ile miaka mia tatu na tisini ya Ezekieli, na miaka moja nukta tano (1.5) ya kuzingirwa kwa Yerusalemu huashiria mwisho wa mstari wa unabii ulioanza mwaka 1299.
It would be worthwhile to consider the passage from Testimonies, volume five in advance of the next article.
دەبێت شایانی سەرنج بێت کە پێش وتارەی داهاتوو، دەقەکەی لە *تەستیمۆنیز*، بەرگی پێنج، لەبەرچاو بگرین.