Ezekiel is identified as the “mourning prophet” for he is a symbol of the one hundred and forty-four thousand, who in chapter nine of his book are mourning (sighing and crying) for the abominations done in the land and in the church. In the passage from Testimonies we cited in the last article Sister White penned, “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.”
حزقیێل وەک «پێغەمبەری شین» ناسێندراوە، چونکە ئەو نیشانەی سەد و چل و چوار هەزارەکەیە؛ ئەوانەی لە بەشی نۆی کتێبەکەیدا بۆ ئەو قێزەونەرییانەی کە لە خاکەکە و لە کڵێسادا ئەنجام دەدرێن، شین دەگێڕن (هاوار دەکەن و دەگریەن). لەو دەقەی لە Testimonies ـەوە لە وتارەی پێشودا ئاماژەمان پێدا، خواهر وایت نووسیویەتی: «پێغەمبەرەکە خۆی نامۆ بوو لە خاکێکی نامۆدا، لەوێدا کە ئارەزووی بێسنور و دڕندەییی دڵڕەق زاڵ بووبوون. ئەوەی لە زۆرداری و ستەمی مرۆڤایەتی بینی و بیستی، گیانی تاساند، و بە تاڵی شەو و ڕۆژ شینی دەگێڕا.»
The one hundred and forty-four thousand are the “outcasts of Israel,” who were scattered, as represented by Ezekiel being taken into captivity. The sealing process represented in Ezekiel nine is the same as Revelation seven, and both those chapters are represented as taking place in the latter days.
ئەو سەد و چل و چوار هەزارە «دەرکراوانی ئیسرائیل»ن، کە پەرش و بڵاو بوون، وەک لە کۆیلایەتی بردنی حەزقیالدا نیشان دراوە. پرۆسەی مۆرکردنەوەی کە لە حەزقیال ٩ دا نیشان دراوە، هەمان ئەوەیە کە لە ئاشکرابوون ٧ دایە، و هەردوو ئەو بەشانەش وەک ئەوە نیشان دراون کە لە ڕۆژانی دواوەدا ڕوودەدەن.
“This sealing of the servants of God is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.
“Ukutiikwa kuno kw’abakozi b’Imana ni kwo kumwe kwerekanwe Ezekiyeli mu iyerekwa.” Testimonies to Ministers, 445.
From the throne, God directs the cherubim who in turn manage the wheels. Ezekiel was to understand from the vision that God was in control, even in the period when everything appeared to be in confusion. Sister White says “in like manner” after setting forth the structure of God on the throne, directing the cherubim who managed the affairs of earth, as she describes John in the sanctuary where Christ walked among the seven churches. Ezekiel and John are symbols of those who live in the sealing time of the one hundred and forty-four thousand who, as inspiration records, “The scenes to be enacted in our world are not yet even dreamed of.”
لە تەختەوە، خودا کەروبییەکان ئاراستە دەکات، و ئەوانیش بە نۆرەی خۆیان چەرخەکان بەڕێوە دەبەن. حەزقیال دەبوو لەو بینینەدا تێبگات کە خودا دەسەڵاتدارە، تەنانەت لەو ماوەیەشدا کە هەموو شتێک وەک ئەوە دەردەکەوت کە لە ئاڵۆزییەکدا بێت. خواهر وایت دوای ئەوەی شێوەی ڕێکخستنی خودا لەسەر تەختەکە دەخاتەڕوو، کە کەروبییەکان ئاراستە دەکات و ئەوانیش کاروباری زەوی بەڕێوە دەبەن، دەڵێت «بە هەمان شێوە»، هەروەک ئەوەی یۆحەنا لە پیرۆزگادا وەسف دەکات، لەو شوێنەی مەسیح لەنێوان حەوت کڵێساکەدا دەگەڕا. حەزقیال و یۆحەنا هێمانەی ئەوانەن کە لە کاتی مۆرکردنی سەد و چل و چوار هەزاردا دەژین، ئەوانەی وەک ئیلهام تۆمار دەکات: «دیمەنانەی کە لە جیهانی ئێمەدا دەبێت جێبەجێ بکرێن، هێشتا تەنانەت نەخەونراونەتەوە.»
Certainly when Sister White penned those words, those words were true, but in the sealing time they find their perfect fulfillment. Twenty years ago or so, would you have thought that what is now transpiring in the world in conjunction with the swarming of the locusts of Islam? Locusts as a symbol of Islam in chapter nine of Revelation includes the migration in nature of the Locusts of northern Africa. Those swarming locusts of Africa's migration path aligns with the geography that was taken over by Islam. Islam is descendant of Ishmael, and Ishmael’s mother was Hagar. Hagar means “flight” or “to flee.” In Arabic the name is usually rendered Hajar (هاجر), and it is connected to the same root that gives us Hijra (the migration/flight of Muhammad). The roots of Islam are associated with not only the swarming of locusts, but the roots include the meaning of migration. Did anyone ever dream that illegal immigration was a manifestation of the locust of Islam?
بالطبع، حينما خطّت الأخت وايت تلك الكلمات، كانت تلك الكلمات حقًّا؛ غير أنّها تجد كمال إتمامها في زمن الختم. قبل نحو عشرين سنة، هل كان يخطر ببالك ما يجري الآن في العالم بالاقتران مع أسراب جراد الإسلام؟ إن الجراد، بوصفه رمزًا للإسلام في الأصحاح التاسع من سفر الرؤيا، يشمل في الطبيعة هجرة جراد شمال أفريقيا. وإن أسراب الجراد تلك، في مسار هجرتها في أفريقيا، تتوافق مع الجغرافيا التي استولى عليها الإسلام. الإسلام من نسل إسماعيل، وكانت أم إسماعيل هاجر. ومعنى هاجر هو «الفرار» أو «الهروب». وفي العربية يُورَد الاسم عادة بصيغة هاجر (هاجر)، وهو متصل بالجذر نفسه الذي يأتينا منه لفظ الهجرة (هجرة/فرار محمد). إن أصول الإسلام مرتبطة لا بأسراب الجراد فحسب، بل إن تلك الأصول تتضمن أيضًا معنى الهجرة. فهل كان أحد يتخيّل يومًا أن الهجرة غير الشرعية كانت مظهرًا من مظاهر جراد الإسلام؟
Did anyone dream that the global communists would form an alliance with the Islamic hordes? Both Islam and the globalists dragon power ascend from the bottomless pit in Revelation 9/11 respectively, and the bottomless pit represents a manifestation of satanic power. Both of the current allies are instruments of Satan according to the Scriptures of truth.
Ana munhu wahorose ko abakominisiti b’ensi yoona bakakora obumwe n’ebihiriri by’Abayisiramu? Isilamu n’obushoborozi bw’ensi yoona obw’ogusheeshe nibyombeka byombi biheire omu nyenga etahwaho omu Kushuuruurwa 9/11 kimwe n’okwo, kandi egyo nyenga etahwaho neegyererra okweyoleka kw’amaani ga Sitaani. Abayambi b’omuri iki biro bombi, nk’oku Ebyahandiikirwe eby’amazima bigamba, n’ebikoresho bya Sitaani.
“‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.
“‘Boosa bakka isaanii [xumuraa jiranitti] yeroo dhumanii.’ Yeroon dhugaa baattonni lamaan uffata gaddaa uffatanii raajii dubbachaa turan bara 1798 keessatti xumurame. Isaan hojii isaanii dukkana keessaa xumuraatti yeroo dhihaachaa turanitti, humna “bineensa boolla gadii keessaa ol ba’u” jedhamuun isaanii irratti waraanni ni banama ture. Biyyoota Awurooppaa hedduu keessatti humnoonni Mana Amantii fi Mootummaa keessatti bulchan jaarraawwan hedduudhaaf karaa paaphaasummaa jechuun, Seexanaan to’atamaa turan. Garuu asitti mul’ata haaraa humna Seexanaatiin hojjetamu tokko fuulduratti dhiyaata.” The Great Controversy, 268.
Sister White here identifies the arrival of socialism in the French Revolution period, while also noting that Satan also controls the papal power. The papal power also comes out of the bottomless pit in Revelation seventeen and in chapter nine of Revelation, Islam is the smoke which came from the bottomless pit. The point still remains; did inspiration truly mean, “The scenes to be enacted in our world are not yet even dreamed of?” Who dreamed that Islam would now be spread across Europe and now descending upon the Americas? Did you dream the locusts would be spread across the globe by the globalists of the United Nations, the European Union and the democratic party of the United States?
Mulongo White hano aramenyesha ukuza kwa sosiyalisimu mu gihe cy’Impinduramatwara y’Abafaransa, kandi anagaragaza ko Satani na we agengetse ububasha bwa gipapa. Ububasha bwa gipapa na bwo buva ikuzimu mu Byahishuwe igice cya cumi na karindwi, kandi mu gice cya cyenda cy’Ibyahishuwe, Islamu ni yo mwotsi wazamutse uvuye ikuzimu. Ingingo iracyahagaze; mbese koko Umwuka wahumetswe washakaga kuvuga uti: “Ibyabaye bigiye gukorwa mu isi yacu ntibirarotwa na gato”? Ni nde warose ko Islamu noneho izakwirakwira mu Burayi kandi ubu ikaba imanuka ku migabane y’Amerika? Wowe warose ko inzige zari gukwirakwizwa ku isi yose n’abaglobariste b’Umuryango w’Abibumbye, Umuryango w’Ubumwe bw’Uburayi n’ishyaka rya demokarasi ryo muri Leta Zunze Ubumwe za Amerika?
Who dreamed that the educational institutions would be overcome by the communist and Islamic alliance that is now being paid for by tax dollars of citizens that never intended their tax dollars would be employed to destroy the nation supplying the tax dollars.
Anga ni úngá ni imenyero gy’amasomero byari gutsindirwa n’ihuriro ry’Abakomunisite n’Abisilamu, ubu rikaba riri kwishyurwa n’imisoro y’abaturage batigeze bifuza ko ayo mafaranga y’imisoro yabo yakoreshwa mu kurimbura igihugu gitanga iyo misoro.
Who dreamed Great Britain would promote an uphold white girls being gang raped, kidnapped and imprisoned and murdered by Islam? Many point out that fact the every communist system ever located in human history has been a complete failure, but the fruit of the socialism of Britain is as much a condemnation of socialism, as the failure of the system’s economic and political philosophies.
Ni nani aliyewahi kuota kwamba Uingereza ingehimiza na kuunga mkono wasichana weupe kubakwa kwa makundi, kutekwa nyara, kufungwa gerezani, na kuuawa na Uislamu? Wengi huonyesha ukweli kwamba kila mfumo wa kikomunisti uliowahi kuwapo katika historia ya mwanadamu umekuwa kushindwa kabisa; lakini matunda ya ujamaa wa Uingereza ni hukumu dhidi ya ujamaa kwa kiwango kilekile ambacho kushindwa kwa falsafa za kiuchumi na kisiasa za mfumo huo ni hukumu juu yake.
Who would have dreamed that the merchants of the earth would be allowed to introduce poisons to accomplish mass murder of over seventeen million people?
Ni nde yari kurota ko abacuruzi bo mu isi bokwemererwa kwinjiza uburozi kugira ngo bakore ubwicanyi bwa rubanda bwahitanye abantu barenga miliyoni cumi n’indwi?
Who dreamed men such as George Soros, Bill Gates and Anthony Fauci would be allowed to accomplish their demonic deeds of evil with absolutely no consequences?
Kî xewna wê kir ku merivên wek George Soros, Bill Gates û Anthony Fauci bêyî tu encamê qetî, were hiştin ku kiryarên xwe yên şeytanî û xerab pêk bînin?
When Sister White stated the scenes enacted would not be dreamed about, she did so in the context of the sealing time of the one hundred and forty-four thousand. She was following her comments on Christ warning in Matthew twenty-four where she recorded, “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.”
Mundu wa Kike White alipopaza sauti kwamba matukio yatakayotendeka hayangaliotewa ndoto, alifanya hivyo katika muktadha wa wakati wa kutiwa muhuri kwa wale mia moja na arobaini na nne elfu. Alikuwa akiendeleza maelezo yake kuhusu onyo la Kristo katika Mathayo ishirini na nne, ambako aliandika, “Mafunzo haya ni kwa manufaa yetu. Tunahitaji kuitegemeza imani yetu juu ya Mungu, kwa maana mbele yetu kabisa kuna wakati utakaoi jaribu nafsi za wanadamu. Kristo, juu ya Mlima wa Mizeituni, alisimulia hukumu za kutisha zilizokuwa zitangulie kuja Kwake mara ya pili.”
The lessons she had just referred to were the illustrations of both Ezekiel and John in the sanctuary learning to understand that God is in control of all things. In the confusion and rebellion that is now under way, a confusion and rebellion that will only escalate as history moves forward, those who are God’s messengers, as represented by not only Ezekiel and John in the temple, but also Isaiah will only navigate the history in a fashion that glorifies the Lord if they understand that even the things we never dreamed of are still under the control of God.
Masomo ambayo alikuwa ameyarejelea punde tu yalikuwa ni vielelezo vya Ezekieli na Yohana ndani ya patakatifu wakijifunza kufahamu kwamba Mungu ndiye anayetawala mambo yote. Katika machafuko na uasi unaoendelea sasa, machafuko na uasi ambao utaendelea tu kuongezeka kadiri historia inavyosonga mbele, wale walio wajumbe wa Mungu, kama wanavyowakilishwa si tu na Ezekieli na Yohana hekaluni, bali pia na Isaya, wataipitia historia kwa namna inayomtukuza Bwana tu ikiwa wataelewa kwamba hata mambo ambayo hatukuwahi kuyaota bado yako chini ya utawala wa Mungu.
Those wheels intersecting the other wheels include the events that were never dreamed of, and they are the events that transpire in the sealing time that began on 9/11. The lessons that are to be learned are only learned by those who by faith enter into the Most Holy Place and see Christ and His light shining from the Ark. When that glory is viewed as represented by Daniel in chapter ten, the class that is benefitted from the light is separated from those who fled from the vision.
Amasi a n’amasiga aghakwinganamo n’andi amasiga gasingura ebibaho ebitatendwanga na rimwe, kandi ni byo bibaho mu gihe cy’ugushirwaho ikimenyetso catanguye ku wa 9/11. Ivyigwa bikwiye kwigwa vyigwa gusa n’abinjira kubw’ukwizera mu Ahera Cane, bakabona Kristo n’umuco wiwe ukayangana uvuye ku Isandugu. Igihe ubwo bwiza bubonetse nk’uko Daniyeli yabuserukiwe mu gice ca cumi, umugwi ugirirwa akamaro n’uwo muco utandukanywa n’abahunze iryo yerekwa.
And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:7.
Nĩ inĩ, Danieli, nĩ niĩ nyenka ndonire kĩoneki; nĩgũkorwo andũ arĩa maatiganĩte na niĩ matiikuonire kĩoneki kĩu. No kuingĩha gũnene kwagwiriye, nĩguo matĩra nginya magacooka kwĩhitha. Danieli 10:7.
There is much more to be derived from the passage in the previous article, but we will address a wheel as we close this article. We have noted in the last article the symbolism of the number twenty-five and before that we spent time on the number thirty. The light from the book of Ezekiel is not simply symbolic numbers, but it is worthwhile to first familiarize ourselves with some of those numerical symbols before beginning to bring some clarity out of the confusion.
A ku sim passage bahagya mutegwa kyachive mu cishinka cilembwa cishalikile, lelo pakukwata cino cilembwa tukalanda pa mulupili umo. Mu cilembwa cishalikile twamona ubupilibulo bwa cinombele makumi yabili na fisano, kabili kale twalipo pa cinombele makumi yatatu. Ulubuto ulufuma mu buku lya kwa Ezekieli te lwa minombele ya cimanyikilo fye, lelo nacilungama intanshi ukwishiba bwino ifimanyikilo fimbi ifya minombele ilyo tatulatatika ukuleeta ukusalama ukufuma mu kusankana.
Seventeen
cumi na fitu
The three two-hundred and fifty-year prophecies identify a seventeen-year period that begins at the end of the history of the church of Smyrna. From 313 to 330, seventeen years typify the setting up of the image of the beast.
Mayibii gashatu-gatanu na mirongo ibiri na mirongo itanu y’emyaka bitwereka ikiringo c’imyaka cumi n’irindwi gitangurira ku mpera y’amateka y’ishengero rya Simuruna. Kuva mu 313 gushika mu 330, imyaka cumi n’irindwi igereranya ugushinga kw’ishusho y’inyamaswa.
The two hundred and fifty years that began in 457 BC ended in 207 BC, seven years after the battle of Raphia and ten years before the battle of Panium. From Raphia to Panium was seventeen years, and it represents the hidden history of verse forty as set forth in verses eleven through fifteen of Daniel eleven.
Mwaka mia mbili na hamsini iliyoanza mwaka 457 KK iliisha mwaka 207 KK, miaka saba baada ya vita vya Raphia na miaka kumi kabla ya vita vya Panium. Tangu Raphia mpaka Panium kulikuwa miaka kumi na saba, nayo inawakilisha historia iliyofichwa ya aya ya arobaini kama ilivyowekwa wazi katika aya ya kumi na moja hadi ya kumi na tano za Danieli 11.
Ptolemy IV Philopator (also known as Ptolemy IV) was the ruler who won the Battle of Raphia in 217 BC. He reigned as king (and pharaoh) of Ptolemaic Egypt from 221 BC to 204 BC, thus he reigned for seventeen years. He began his reign before the battle of Raphia, but died before the battle of Panium.
Ptolemy IV Philopator (ayé kumanyikishé kandi nko Ptolemy IV) ni we mutware yatsinze ku Rugamba rwa Raphia mu mwaka wa 217 mbere ya Kristu. Yategetse nk’umwami (kandi nka Farawo) wa Egiputa y’Abaputolémée kuva mu mwaka wa 221 mbere ya Kristu kugeza mu mwaka wa 204 mbere ya Kristu; bityo, yategetse imyaka cumi n’irindwi. Yatangiye ingoma ye mbere y’Urugamba rwa Raphia, ariko apfa mbere y’Urugamba rwa Panium.
The battle of Raphia representing the Ukrainian War began in 2014 when the United States brought about a color revolution in the Ukraine. Ptolemy IV, the king of the south typifies Vladimir Putin, who began his reign in 2000, the year before the sealing of the one hundred and forty-four thousand in 2001 began. As with Ptolemy, Putin began to reign before the Ukrainian war, typified by the battle of Raphia beginning in 2014. Before Panium Putin, as typified by Ptolemy is removed. Putin began to reign in 2000, thus aligning with the beginning of the sealing time that began the next year in 2001. Seventeen symbolic years as represented by Ptolemy identifies the period Putin reigns, and he does so during the sealing time.
Raphia ka nshokano, eyi emeleire Intambara y’Ukraine, yatandikire mu mwaka gwa 2014, obu Leta Zunze Ubumwe za Amerika zaaletaho empinduka y’amabara mu Ukraine. Ptolemy IV, omugabe ow’obukiikagyo, ashangyirweho Vladimir Putin, owayatandikire okufuga mu mwaka gwa 2000, omwaka ogwabandizeho gutangwaho akamanyiso kw’abo obukumi kikumi na makumi ana na bana, okwatandikire mu 2001. Nk’oku kyali kiri ahari Ptolemy, Putin na we yatandikire okufuga mbere y’intambara y’Ukraine, emeleirwe n’intambara ya Raphia eyatandikire mu 2014. Mbere ya Panium, Putin, nk’oku ashangyirweho Ptolemy, arihibwaho. Putin yatandikire okufuga mu 2000, bityo naakwatana n’entandikiro y’obunaku bw’okutangwaho akamanyiso obwatandikire omwaka ogwakuratiiremu, 2001. Emyaka ikumi na mushanju ey’obubonero nk’oku emeleirwe Ptolemy, niyo emanyisa obwire Putin afugiremu, kandi afuga muri obwo bunaku bw’okutangwaho akamanyiso.
Trump represented by the conclusion of the two hundred and fifty years that began in 457 BC is located in the same hidden history as Putin, a history that is seventeen years long beginning at the battle of Raphia. The dragon (Putin) and false prophet (Trump) are located within the hidden history. In that history the beast, represented as “the robbers of thy people” symbolizing the papal power is located at the end of the seventeen years from Raphia to Panium.
ترامپ، که با پایانِ دویست و پنجاه سالی که در 457 ق.م. آغاز شد نمایانده میشود، در همان تاریخِ پنهانِ پوتین قرار دارد؛ تاریخی که هفده سال به درازا میکشد و از نبردِ رافیا آغاز میشود. اژدها (پوتین) و نبیِ کاذب (ترامپ) در درونِ این تاریخِ پنهان قرار دارند. در آن تاریخ، وحش، که به صورت «دزدانِ قومِ تو» بازنمایی شده و نمادِ قدرتِ پاپی است، در پایانِ هفده سالِ فاصلهٔ رافیا تا پانیوم قرار دارد.
The year 321 represents the Sunday law in the United States, and 321 is located within a seventeen-year period from the Edict of Milan in 313 unto the division of the empire in 330.
ឆ្នាំ 321 តំណាងឲ្យច្បាប់ថ្ងៃអាទិត្យនៅសហរដ្ឋអាមេរិក ហើយឆ្នាំ 321 ស្ថិតនៅក្នុងរយៈពេលដប់ប្រាំពីរឆ្នាំ ចាប់ពីក្រឹត្យមីឡាននៅឆ្នាំ 313 រហូតដល់ការបែងចែកអាណាចក្រនៅឆ្នាំ 330។
The history represented from Josiah’s Great Passover as it is called, begins the seventeenth Jubilee cycle of the Jews. From Josiah’s Passover, which is the greatest revival in the Old Testament unto October 22, represents the Millerite history from August 11, 1840 unto October 22, 1844, but more importantly it represents the history of 9/11 unto the Sunday law. The sealing time of the one hundred and forty-four thousand is represented by the seventeenth Jubilee cycle from Josiah unto October 22. Seventeen is a symbol associated with the major events of the sealing time, and the number seventeen is a point where Ezekiel’s wheels intersect.
Licha ya ukamba wa Josia, wenye witawa Pasaka Nene, unaanza mzunguko wa yubile wa kumi na saba wa Wayahudi. Tangu Pasaka ya Josia, ambayo ni uamsho mkuu kuliko yote katika Agano la Kale, hata Oktoba 22, unawakilisha historia ya Wamillerite tangu Agosti 11, 1840 hadi Oktoba 22, 1844; lakini la maana zaidi, unawakilisha historia ya 9/11 hadi sheria ya Jumapili. Wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu unawakilishwa na mzunguko wa yubile wa kumi na saba tangu Josia hadi Oktoba 22. Kumi na saba ni ishara inayohusianishwa na matukio makuu ya wakati wa kutiwa muhuri, na hesabu kumi na saba ni mahali ambapo magurudumu ya Ezekieli hukutana.
In the hidden history of verse forty of Daniel, as represented in verses ten through fifteen of the same chapter the dragon is associated with the number “17” by Ptolemy’s reign. The history of verses eleven’s battle of Raphia unto verse fifteen’s battle of Raphia is “17” years. That history places Donald Trump in the middle of the seventeen years represented by those two battles. The image of the beast that is formed and set up by Trump in the United States is represented by “17” years from 313 to 330. In verse one of chapter one Ezekiel is in the thirtieth year of the “17th” Jubilee cycle. Did you ever dream that the number seventeen represented one of the wheels Ezekiel saw in the Most Holy Place?
Danyela esuula ya makumi ana ey’obunnya, nga bwe kiragiddwa mu nnyiriri kkumi okutuuka ku kkumi na ttaano ez’essuula eyo yennyini, ogusota gukwatagana n’omuwendo “17” olw’obwakabaka bwa Ptolemy. Ebyafaayo by’olutalo lwa Raphia olw’olunnyiriri olwa kkumi n’emu okutuuka ku lutalo lwa Raphia olw’olunnyiriri olwa kkumi na ttaano bya myaka “17”. Ebyafaayo ebyo biteeka Donald Trump wakati mu myaka kkumi na musanvu egyo emikirizibwa n’entalo ezo ebbiri. Ekifaananyi ky’ensolo ekikolebwa ne kiteekebwawo Trump mu United States kikiikiriddwa emyaka “17” okuva mu 313 okutuuka mu 330. Mu lunyiriri olusooka olw’essuula esooka, Ezeekyeri ali mu mwaka ogw’amakumi asatu ogw’omukolo gwa Yubireyo ogwa “17”. Wali olowoozezzaako nti omuwendo kkumi na musanvu gwali gukiikirira limu ku nnamuziga Ezeekyeri ze yalaba mu Kifo Ekitukuvu Ennyo?
Ezekiel is a symbol of those during the sealing time who have by faith entered into the Most Holy Place. They are Peter’s priests.
Ezekieli ni ishara ya wale walio katika wakati wa kutiwa muhuri ambao kwa imani wameingia Patakatifu pa Patakatifu Sana. Hao ni makuhani wa Petro.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Inyu ndi mweene, nga mabwe amoyo, mukuzengedwa kukhala nyumba ya uzimu, unsembe woyera, kuti mupereke nsembe za uzimu, zovomerezeka kwa Mulungu mwa Yesu Khristu. 1 Petro 2:5.
They have been commissioned to present a message to God’s former covenant people who are then being passed by, though they are forewarned God’s former covenant people will not see or hear.
Baheirirwe okuhereza obutumwa eri abaantu ba Ruhanga ab’omu ndagaano ye eya ira, abo obwo barikurabirwaho; n’obu baba batarangiriirwe mbere ngu abaantu ba Ruhanga ab’omu ndagaano ye eya ira tibariija kureeba nari kuhurira.
And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Ezekiel 3:3–9.
Na akwĩra ni, Mũndũ wa andũ, rĩa nda yaku, wĩkũzie nda yaku na rũrĩmũ rũno ndĩkũhe. Nĩ ũguo ndakarĩrĩa; naruo rũrĩ kanuainĩ gakwa ta ũkĩ wa ũrĩa wa kũnyua. Akĩmbwira atĩ, Mũndũ wa andũ, thiĩ kũrĩ nyũmba ya Isiraeli, ũmahe njũmĩra na ndeto ciakwa. Nĩgũkorwo ndũtũmĩtwo kũrĩ andũ a rũthiomi rũgeni na rũthiomi rũrĩ na ũritũ, no kũrĩ nyũmba ya Isiraeli; ti kũrĩ andũ aingĩ a rũthiomi rũgeni na rũthiomi rũrĩ na ũritũ, arĩa ndũngĩhota gũtaama ndeto ciao. Ti-itheru, angĩkorwo nĩ niĩ ndagũtũmĩte kũrĩ o nao, maingĩgũthikĩrĩria. No nyũmba ya Isiraeli ndĩngĩgũthikĩrĩria; nĩgũkorwo matĩgĩthikĩrĩria niĩ; nĩgũkorwo nyũmba yothe ya Isiraeli nĩ andũ a kĩongo kĩrĩ na ũhoti na ngoro ngumu. Ta rora, ndĩmũrĩte ũthiũ wa gĩkombe gĩaku ũgĩe hinya kũrĩ ũthiũ wa gĩkombe gĩao, na kipaji gĩaku gĩgĩe hinya kũrĩ bipaji biao. Ta almasi iria itĩrĩ ngũmu gũkĩra ibwe rĩa mũnyamũ, nĩguo ndĩmũrĩte kipaji gĩaku: ndũkamaathĩke, ona kana ndũgaacookerwo nĩ ũrĩa mehaka, o na rĩrĩ arĩ nyũmba ya ũkani. Ezekieli 3:3–9.
Ezekiel is directed to proclaim a message to the former covenant people as represented by the Protestants of Millerite history and the Laodicean Seventh-day Adventist church in the latter days. If he refuses to proclaim the message the blood of those left unwarned will be upon him.
Ezekieli anaagizwa kutangaza ujumbe kwa watu wa agano la zamani, kama wanavyowakilishwa na Waprotestanti wa historia ya Millerite na kanisa la Waadventista Wasabato wa Laodikia katika siku za mwisho. Akikataa kutangaza ujumbe huo, damu ya wale watakaoachwa bila kuonywa itakuwa juu yake.
Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me. When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul. Again, When a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand. Nevertheless if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul. Ezekiel 3:17–21.
ئهی کوڕی مرۆڤ، من تۆم کردووە بە چاودێر بۆ ماڵی ئیسرائیل؛ بۆیە گوێ لە وشەکەی دەمم بگرە، و لەلایەن منەوە ئاگادارییان بکەوە. کاتێک من بە بەدکار دەڵێم، بەڕاستی دەمرێیت؛ و تۆ ئاگاداریی ناکەیتەوە، یان قسە ناکەیت بۆ ئاگادارکردنەوەی ئەو بەدکارە لە ڕێگای بەدەکەی، بۆ ڕزگارکردنی ژیانی؛ ئەو بەدکارە هەمان بە گوناهی خۆی دەمرێت؛ بەڵام خوێنی ئەویش لە دەستی تۆ داوادەکەم. بەڵام ئەگەر تۆ بەدکارەکە ئاگادار بکەیتەوە، و ئەو لە بەدکارییەکەی نەگەڕێتەوە، یان لە ڕێگای بەدەکەی، ئەو بە گوناهی خۆی دەمرێت؛ بەڵام تۆ گیانی خۆت ڕزگار کردووە. دیسان، کاتێک پیاوێکی ڕاستودروست لە ڕاستودروستییەکەی بگەڕێتەوە، و تاوان بکات، و من بەر بەردێکی هەڵخلیسکاندن لەبەردەمی دابنێم، ئەو دەمرێت: چونکە تۆ ئاگادارییت نەداوەتێ، ئەو بە گوناهی خۆی دەمرێت، و ئەو ڕاستودروستییانەی کردوونی نایەنەوە بیر؛ بەڵام خوێنی ئەویش لە دەستی تۆ داوادەکەم. بەڵام ئەگەر تۆ پیاوی ڕاستودروست ئاگادار بکەیتەوە، بۆ ئەوەی پیاوی ڕاستودروست گوناه نەکات، و ئەویش گوناه نەکات، بەڕاستی دەژیێت، چونکە ئاگادارکراوەتەوە؛ هەروەها تۆش گیانی خۆت ڕزگار کردووە. حیزقیال ٣:١٧–٢١.
In the first ‘eleven’ chapters of Ezekiel, he is shown the destruction of Jerusalem, illustrated by the visions by the river Chebar, the plain and Jerusalem. He is commissioned to proclaim a warning of the impending judgment upon Jerusalem. The warning message of the impending judgment upon Jerusalem is the warning given first to the Laodicean Seventh-day Adventist church. The warning identifies the judgment and rejection of God’s people in Jerusalem who do not possess the seal of God. The warning typified by Ezekiel is the warning of the soon-coming Sunday law.
Hzûrîqêzêlê, di yekemîn “yanzdeh” beşan de, rûxistin û wêranbûna Orşelîmê jê re tê nîşandan, ku bi rûyetan li çemê Kebarê, li deştê û li Orşelîmê têne nîşankirin. Ew tê wezîfedarkirin ku hişyariyekê ragihîne derbarê dadweriya nêzîk a ku dê li ser Orşelîmê were. Peyama hişyariyê ya derbarê dadweriya nêzîk a li ser Orşelîmê, ew hişyariya ye ku pêşî ji dêrê Adventîst a Roja Heftem a Laodîkeyayî re hat dayîn. Ew hişyariyê dadwerî û redkirina gelê Xwedê li Orşelîmê nas dike, yên ku mohrê Xwedê tune ne. Ew hişyariya ku di Hzûrîqêzêlê de wek nimûne hat nîşandan, hişyariya qanûna Yekşemê ya ku zû tê ye.
In those first eleven chapters where these truths are set forth, Ezekiel is made dumb, and only speaks thereafter when God specifically opens his mouth, and this continues until the destruction of Jerusalem, when he again can speak.
Mu sura cumi na rumwe za mbere izo kuri ukwo kuri zishyirwa ahagaragara, Ezekiyeli ahindurwa ikiragi, kandi nyuma yaho akavuga gusa iyo Imana ibimburiye umunwa by’umwihariko; kandi ibyo bikomeza kugeza ku kurimbuka kwa Yerusalemu, ubwo yongera kubasha kuvuga.
Then the spirit entered into me, and set me upon my feet, and spake with me, and said unto me, Go, shut thyself within thine house. But thou, O son of man, behold, they shall put bands upon thee, and shall bind thee with them, and thou shalt not go out among them: And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they are a rebellious house. But when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord God; He that heareth, let him hear; and he that forbeareth, let him forbear: for they are a rebellious house. Ezekiel 3:24–27.
Bwe iyo Mhepo yakanipinda, ikanondisimudza, ikandimisa netsoka dzangu, ikataura neni, ikati kwandiri, Enda, uzvivharire mukati meimba mako. Asi iwe, iwe mwanakomana womunhu, tarira, vachaisa zvisungo pamusoro pako, vachakusunga nazvo, uye haungabudi pakati pavo. Uye ndichanamatisa rurimi rwako padenga romuromo wako, kuti uve mbeveve, uye urege kuva anovatsiura; nokuti ivo imba inopandukira. Asi kana ndichitaura newe, ndichazarura muromo wako, uye uchati kwavari, Zvanzi naIshe Jehovha; Anonzwa, ngaanzwe; uye anoramba, ngaarambe: nokuti ivo imba inopandukira. Ezekieri 3:24–27.
When Jerusalem fell, Ezekiel could once again speak.
Jerusalemu paangwisire, Ezekieli wakokire kandi kugamba.
And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. Now the hand of the Lord was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Ezekiel 33:21, 22.
Na ikawa katika mwaka wa kumi na mbili wa utumwa wetu, katika mwezi wa kumi, siku ya tano ya mwezi, kwamba mmoja aliyekuwa ameokoka kutoka Yerusalemu akaja kwangu, akisema, Mji umepigwa. Basi mkono wa Bwana ulikuwa juu yangu wakati wa jioni, kabla hajaja huyo aliyekuwa ameokoka; naye alikuwa amefungua kinywa changu, hata aliponijia asubuhi; na kinywa changu kilifunguliwa, wala sikuwa tena bubu. Ezekieli 33:21, 22.
The fall of Jerusalem represents the fall of the Laodicean Seventh-day Adventist church in the latter days. That fall occurs while those who were sealed in Jerusalem in chapter nine are then lifted up as the church triumphant. The Laodicean’s within Jerusalem are taken out, and the one hundred and forty-four thousand are lifted up as the kingdom of glory is established. That kingdom of glory was typified by the establishment of the kingdom of grace at the cross. The kingdom of grace at the cross aligns with the kingdom of glory at the Sunday law, and those two kingdoms are placed into the sequence of prophetic history located in the book of Ezekiel. The first eleven chapters, when Ezekiel is placed within the context of the sanctuary is about the purification of God’s church as His people change from the church militant, that is defined as being made up of wheat and tares, into the church triumphant, that is made up of the wheat offering of Pentecost.
Yerusalemu kuanguka kunawakilisha kuanguka kwa kanisa la Waadventista wa Sabato wa Laodikia katika siku za mwisho. Kuanguka huko hutukia wakati wale waliotiwa muhuri ndani ya Yerusalemu katika sura ya tisa wanapoinuliwa ndipo wawe kanisa lenye ushindi. Walaodikia waliomo ndani ya Yerusalemu wanaondolewa, na wale mia moja arobaini na nne elfu waliinuliwa wakati ufalme wa utukufu unapoanzishwa. Ufalme huo wa utukufu ulifananishwa na kuanzishwa kwa ufalme wa neema msalabani. Ufalme wa neema msalabani unalingana na ufalme wa utukufu katika sheria ya Jumapili, na falme hizo mbili zinawekwa katika mfuatano wa historia ya unabii unaopatikana katika kitabu cha Ezekieli. Sura kumi na moja za kwanza, Ezekieli anapowekwa ndani ya muktadha wa patakatifu, zinahusu utakaso wa kanisa la Mungu wakati watu Wake wanapobadilika kutoka kanisa linalopigana, ambalo hufafanuliwa kuwa limeundwa kwa ngano na magugu, na kuwa kanisa lenye ushindi, ambalo limeundwa kwa sadaka ya ngano ya Pentekoste.
And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. Ezekiel 21:25–27.
Na wewe, mkuu mwovu, najisi wa Israeli, ambaye siku yako imefika, wakati ambapo uovu utafikia mwisho, Bwana MUNGU asema hivi: Ondoa kilemba cha kifalme, na vua taji; hili halitakuwa tena kama lilivyokuwa; mtukuze yeye aliye mnyonge, na umshushe yeye aliye juu. Nitalipindua, kulipindua, kulipindua; nalo halitakuwapo tena, hata aje yeye ambaye haki yake ni hiyo; nami nitampa yeye. Ezekieli 21:25–27.
Zedekiah was the final king of Judah, and he is the “wicked prince of Israel, whose day is come” in the verses. Nebuchadnezzar was about to take Jerusalem and Zedekiah’s crown was to be removed by Babylon who would be overturned by the Medes and Persians, who would in turn be overturned by the Greeks, who would be overturned by Rome. The third overturning arrives at Rome, which is the history when the King “whose right it is” will receive the crown of the kingdom of grace at the setting up of that kingdom at the cross.
Sedekia agiri Mfalme wa mwisho wa Yuda, na ndiye “mkuu mwovu wa Israeli, ambaye siku yake imekuja” katika mistari hiyo. Nebukadreza alikuwa karibu kuuteka Yerusalemu, na taji ya Sedekia ilipaswa kuondolewa na Babeli, ambayo nayo ingepinduliwa na Wamedi na Waajemi, ambao nao kwa zamu yao wangepinduliwa na Wagiriki, ambao wangepinduliwa na Rumi. Kupinduliwa kwa tatu kunafika katika Rumi, ambayo ndiyo historia ambapo Mfalme “ambaye ni haki yake” ataipokea taji ya ufalme wa neema katika kusimamishwa kwa ufalme huo msalabani.
“To the ‘profane wicked prince’ had come the day of final reckoning. ‘Remove the diadem,’ the Lord decreed, ‘and take off the crown.’ Not until Christ Himself should set up His kingdom was Judah again to be permitted to have a king. ‘I will overturn, overturn, overturn, it,’ was the divine edict concerning the throne of the house of David; ‘and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:25–27.” Prophets and Kings, 451.
“Kwakwa ‘mukulu mubi, owekuwamu obutukuvu’ olunaku olw’okubala olw’enkomerero lwali lutuuse. ‘Gyawo ekiremba ky’obwakabaka,’ Mukama n’alagira, ‘era oggyeeko engule.’ Okutuusa Kristo Yennyini lw’alissaawo obwakabaka bwe, Yuda teyaddayo kukkirizibwa nate kuba ne kabaka. ‘Ndikyuusa, ndikyuusa, ndikyuusa, ekyo,’ gwe gwali omusango ogw’obwakatonda ku ntebe ey’ennyumba ya Dawudi; ‘era tekiribaawo nate, okutuusa Alijja oyo alina obuyinza ku kyo; era ndikiwa Ye.’ Ezeekyeri 21:25–27.” Bannabbi ne Bakabaka, 451.
In the time of the latter rain, which began when the judgment of the living began on 9/11 Christ sets up his kingdom of glory.
Muda wa mvula ya nyuma, yenye ilianza wakati hukumu ya walio hai ilipoanza mnamo 9/11, Kristo huusimamisha ufalme wake wa utukufu.
“When the four angels let go, Christ will set up His kingdom.” Spalding and Magan, 3.
“Dema ku çar milyaket berdin, Mesîh ê Padîşahiya xwe ava bike.” Spalding and Magan, 3.
A period of preparation begins at 9/11 and at the Sunday law the glorious holy mountain is lifted up above all the hills and mountains.
9/11에서 준비의 기간이 시작되며, 일요일 법령 때에 영화로운 거룩한 산이 모든 작은 산들과 큰 산들 위에 높이 들리게 된다.
The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:1–3.
Amoza mwana Isaya yabonye ibyerekeye u Buyuda na Yerusalemu. Kandi mu minsi y’imperuka bizasohora yuko umusozi w’inzu y’Uwiteka uzashingwa ku mpinga z’imisozi, kandi uzashyirwa hejuru y’udusozi; amahanga yose azawutemberaho awugane. Kandi amoko menshi azagenda avuge ati: “Nimuze, tuzamuke tujye ku musozi w’Uwiteka, ku nzu y’Imana ya Yakobo; kandi izatwigisha inzira zayo, natwe tuzagendera mu migenzo yayo.” Kuko i Siyoni ari ho amategeko azaturuka, kandi ijambo ry’Uwiteka rizaturuka i Yerusalemu. Yesaya 2:1–3.
On 9/11 the winds were released and then restrained, thus marking the beginning of the setting up of the kingdom of Daniel two, that is represented as a rock cut out of the mountain that fills the whole earth.
Emikolo ja 9/11 avyumwi valekelwa ko navena vakatendekesivwa, mumo vene vyamwene kutanga kwa kutuulwamo kwa wangana wa Danieli 2, uze walonjokela nga lilolwa lyavoyavwe mu mumhunda, lize linyala ekaye kyonse.
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Mmwenenu wu wakapa mu 1847 apo hakange haba Adventu baishinka baali kulama Isabata, kabiji mu abo, bakepa bamutanganga amba kulama kwao kwali kwa mushingo wakukwana kutana mulayilo wakupandulula pakati ka bantu ba Lesa ne bakana kwitabila. Pano kukumbuluka kwa mmonenu uji kubanga kumweka. ‘Kutendeka kwa yoya ntanda ya mapuso,’ pano yavuzhiwapo, kechi yalumbulula ku ntanda apo bipumo bikatangatu kutendwa kupongololwa ne, pakuuba ku kabiji kacheche kamo katanshi ya kupongololwa kwabyo, apo Kilishitu ali mu nzo yakwe ya mushilo. Mu yoya ntanda, pa kyokya kimye, pano mulimo wa lupulukilo uji kufika ku mpelo, mapuso akeya pa nsi, kabiji mikoka ikakalipa, nangwatu ikekalwa mu lwimbo pakuba ileke kulemesa mulimo wa malaika wa butatu. Pa kyokya kimye ‘mvula ya kunyuma,’ nangwa kupembewa kufuma mu meso a Mfumu, ikeya, pakupa bulume ku jiwi rikoloma rya malaika wa butatu, ne kulongeka bashilo kwimana mu ntanda apo bipumo musanwe na bibiji bya kumpelo bikapongololwa.” Early Writings, 85.
Christ sets up His everlasting kingdom during the time of the latter rain, and His kingdom includes the kingdom of grace that was established at the cross and also His kingdom of glory at the Sunday law. Zedekiah to Babylon (1st kingdom), to Medo-Persia (2nd kingdom), to Greece (3rd kingdom) and on to pagan Rome (4th kingdom) identifies the history leading to the kingdom of grace. That history identifies a parallel historical sequence from Papal Rome (spiritual Babylon 5th kingdom), unto the United States (spiritual Medo-Persia 6th kingdom), unto the United Nations (spiritual Greece 7th kingdom) and on unto the threefold union of the dragon, the beast and false prophet, that together make up modern Rome (spiritual Rome 8th kingdom that is of the seven).
Kristo ashyiraho ubwami Bwe bw’iteka mu gihe cy’imvura y’itumba ya nyuma, kandi ubwami Bwe bukubiyemo ubwami bw’ubuntu bwashyizweho ku musaraba, ndetse n’ubwami Bwe bw’ubwiza ku itegeko ryo ku Cyumweru. Sedekiya kugeza i Babuloni (ubwami bwa 1), kugeza ku Bamedi n’Abaperesi (ubwami bwa 2), kugeza ku Bugiriki (ubwami bwa 3), maze bugakomeza kugera i Roma ya gipagani (ubwami bwa 4), byerekana amateka ayobora ku bwami bw’ubuntu. Ayo mateka agaragaza urukurikirane rw’amateka ruhwanye na rwo, ruhera kuri Roma ya Gipapa (Babuloni ya mwuka, ubwami bwa 5), rukagera kuri Leta Zunze Ubumwe za Amerika (Abamedi n’Abaperesi bo mu buryo bw’umwuka, ubwami bwa 6), rukagera ku Muryango w’Abibumbye (Ubugiriki bwo mu buryo bw’umwuka, ubwami bwa 7), maze rugakomeza kugera ku bumwe bw’impande eshatu bw’ikiyoka, n’inyamaswa, n’umuhanuzi w’ibinyoma, ari byo hamwe bigize Roma ya none (Roma yo mu buryo bw’umwuka, ubwami bwa 8 bukomoka kuri ya ndwi).
The triumph of that kingdom in Daniel two is represented by a rock, and God’s faithful are stones in the temple.
Ukushinda kwa ufalme ule katika Danieli mbili kunawakilishwa na mwamba, nao waaminifu wa Mungu ni mawe katika hekalu.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Bino mpe, lokola mabanga ya bomoi, bozali kotongama ndako ya molimo, bonganga-nzambe ya bulee, mpo na kopesa mbeka ya molimo, oyo endimami epai ya Nzambe na nzela ya Yesu Klisto. 1 Petelo 2:5.
That everlasting triumphs over the kingdoms of the world and fills the entire world. In Ezekiel chapter forty to the end of his book that same kingdom is represented as a temple which fills the world with the water of life.
Eci eya myaka n’emyaka ekira obwakabaka bw’ensi era ne kijjuza ensi yonna. Mu Ezeekyeri essuula amakumi ana okutuuka ku nkomerero y’ekitabo kye, obwakabaka obwo bwennyini bulagibwa ng’ennyumba ya Katonda ejjuza ensi amazi ag’obulamu.
We will continue these things in the next article.
ئێمە لە وتاری داهاتوودا ئەم شتانە بەردەوام دەکەین.