I have been drawing from a passage in Testimonies that provides various lines of truth in connection with the experience of Ezekiel, Isaiah and John within the sanctuary. John turned to see a voice behind him in Revelation chapter one.
Ndzi be ndzi ri karhi ndzi humesa eka xiyenge xa Testimonies lexi nyikaka migca yo hambana-hambana ya ntiyiso mayelana ni ntokoto wa Ezekiel, Esaya na Yohane endzeni ka vunghenelo byo kwetsima. Eka Nhlavutelo ndzima ya nkoka, Yohane u hundzuluke ku vona rito leri a ri le ndzhaku ka yena.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks. Revelation 1:10–12.
Ndzi a ndzi ri eMoyeni hi siku ra Hosi, kutani ndzi twa endzhaku ka mina rito lerikulu, onge ra mhalamhala, ri ku: Hi mina Alfa na Omega, wo sungula ni wa makumu; kutani, leswi u swi vonaka, swi tsale ebukwini, u yi rhumela eka mavandla ya nkombo lama nga eAsia; eka Efesa, na le Smirna, na le Pergamo, na le Tiyatira, na le Sarda, na le Filadelfia, na le Lawodikiya. Kutani ndzi hundzuluka leswaku ndzi vona rito leri a ri vulavula na mina. Kutani loko ndzi hundzulukile, ndzi vona swikhomela-makhandlela swa nsuku swa nkombo. Nhlavutelo 1:10–12.
From the isle of Patmos and then into the heavenly sanctuary, where John sees the vision of Christ that Sister White informs us of, is the same vision that Daniel saw in chapter ten of his book.
Kutoka kisiwa cha Patmo, na kisha kuingia katika patakatifu pa mbinguni, ambako Yohana anaona maono ya Kristo ambayo Dada White anatufahamisha kuwa ni yale yale maono ambayo Danieli aliona katika sura ya kumi ya kitabu chake.
“‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all.... Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude’ (Daniel 10:2–6).
“‘Mbe mbingo yina, mono Daniele vandaka na mawa bilumbu tatu ya mvimba. Mono diaka kudiaka ve dimpa dia kitoko; nsuni to vino ve kuizaka na munoko na mono; mpi mono pakulaka ve mafuta ata fioti.... Bongo mono telemisaka meso na mono, mono talaka; mpi tala, muntu mosi yina zolaka bilele bia lino, mpi luketo luandi kangamaka na wolo ya mbote ya Ufaz. Nitu andi vandaka mpi bonso berile, kizizi kiandi bonso kumonana ya nzasi, meso mandi bonso minda ya tiya, maboko mandi mpi makulu mandi bonso langi ya kisengo ya kuvedisama mbote, mpi ndinga ya mambu mandi bonso ndinga ya ebele ya bantu’ (Daniele 10:2–6).”
“This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. No less a personage than the Son of God appeared to Daniel. Our Lord comes with another heavenly messenger to teach Daniel what would take place in the latter days.” Sanctified Life, 49.
“Tŝi təm mi təp John tŝəkwu a kə kəkwi Christ mi təhəp təwihs lə Isle of Patmos. Kwe tsi kəp Son of God pə kəkwi mi həp Daniel. Na Lord kəmi təhəp ʔa pəx̣a heavenly messenger lə tək̓əx̣w Daniel tŝi kə təhəp ʔi place lə the latter days.” Sanctified Life, 49.
The first nine verses identify how the Revelation of Jesus Christ is unsealed just before the close of human probation. The revelation was given by God to Jesus, who gave it to Gabriel, who gave it to John with a commission for John to send the message to the seven churches. Isaiah received his commission to do the same in chapter six, and Ezekiel received the same mandate in chapters two and three. John is a prisoner when he receives his commission, Ezekiel and Daniel are captives in Babylon and Isaiah is living in the history of the wicked king Ahaz of Judah.
Verse ziik yatun manik tixriꞌ how yi Revelation of Jesus Christ is unsealed just before yi close of human probation. Yi revelation was given by God to Jesus, who gave it to Gabriel, who gave it to John with a commission for John to send yi message to yi seven churches. Isaiah received his commission to do yi same in chapter six, and Ezekiel received yi same mandate in chapters two and three. John is a prisoner when he receives his commission, Ezekiel and Daniel are captives in Babylon, and Isaiah is living in yi history of yi wicked king Ahaz of Judah.
“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.
“Ezekieli aka na mavili ndani ya mavili katika mpangilio uliokuwa mgumu sana, hata kwa mtazamo wa kwanza yalionekana kwake kana kwamba yote yalikuwa katika machafuko. Lakini yaliposonga, ilikuwa kwa usahihi wa ajabu na katika upatano mkamilifu. Viumbe wa mbinguni walikuwa wakiyasukuma hayo mavili, na, juu ya yote, juu ya kiti cha enzi chenye utukufu cha yakuti samawi, alikuwapo Yeye wa Milele; na kuizunguka kiti cha enzi kulikuwa na upinde wa mvua unaokizingira, nembo ya neema na upendo. Akiwa ameshindwa nguvu na utukufu wa kutisha wa mandhari hiyo, Ezekieli akaanguka kifudifudi, sauti ilipomwamuru ainuke na kulisikia neno la Bwana. Ndipo akapewa ujumbe wa onyo kwa Israeli.” Testimonies, 751.
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 6:8.
Ningamva kandi ijwi ry’Umwami, rivuga riti: Ni nde nzatuma, kandi ni nde uzotugenderrera? Maze ndavuga nti: Ndi hano; ntuma jewe. Yesaya 6:8.
“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...
“ئەم دیدارە لە کاتێکدا بە حەزقێل درا کە مێشکی پڕ بوو لە پێشبینییە دڵتەنگکەرەکان. ئەو بینى خاکی باوباپیرانی خۆی بە وێران و چۆڵ ماوە...”
“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. …
“Mu buryo nk’ubwo, igihe Imana yari igiye guhishurira Yohana wakundwaga amateka y’itorero mu bihe bizaza, yamuhaye icyemezo cy’uko Umukiza yita ku bwoko bwe kandi abwitaho, amuhishurira ‘Umwe umeze nk’Umwana w’umuntu,’ agenda hagati y’ibitereko by’amatabaza, byashushanyaga amatorero arindwi. …
“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. …
“Vana derûs ji bo sûda me ne. Divê em baweriya xwe bi Xwedê bisekinin, çimkî demek li pêşiya me heye ku dê canên mirovan biceribîne. …”
“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.
“Katwimira pa mulyango wa byabika bikulu ne bya buyinza. Obunnabbi buli kumpi nnyo n’okutuukirira mangu. Mukama ali ku mulyango. Mu bwangu ddala wanaaggulwawo mu maaso gaffe ekiseera eky’okusikiriza ennyo eri bonna abalamu. Enkaayana ez’omu biseera ebyayita zinaazuukusibwa nate; enkaayana empya zinaagolokoka. Ebyo ebigenda okukolebwa mu nsi yaffe tebinnalootebwako na katono. Setaani akola okuyita mu bakozi b’abantu. Abo abagezaako okukyusa Ssemateeka ne bafuna etteeka eriragira okukuuma Sande tebamanyi bulungi na katono 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. …
“Leloŋ nyꞌohẽŋ wo Mõꞌi meñ-meyiŋ ã, ãda ka naŋde yi e-kɔl ba maŋ hĩi yaa nyi tuun me-ŋwããli yi. Nyi me-hããŋ yi e-taaŋ laa kpeꞌii Yisaya, laa Esekiel, laa Yoohane ã, yi ka yaa yeŋ me-saaya yi me-hẽɛr ka seŋ kãŋ-kãŋ yi me-bɛɛr yi mɔɔk me-tããŋ ã, laa yeŋ me-lɛhɛr Mõꞌi yi ka pɛrɛ-pɛrɛ ne ãda bɛ nyi siir yi Õ. Tɛɛn ã ka da yi ka bɛr nyi mũũr bɛ yi ka be. Me-kpããŋ yi me-tũũŋ ãda bɛ nyi ka ta ã, bɛ yi me-nɔh laa Mɔɔri. Mẽhẽr-nyi hããŋ ã, bɛ nyi me-kũũr yi me-lãŋ yi tɛɛn-bɛr ã, laa nyi me-tũũŋ yi me-siir yi Õ ã, yi ka yi ŋwɔɔr Õ yi tuun yi Õ me-tuuŋ. …”
“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 kyoleso kya Ezeekyeri, Katonda yali n’omukono gwe wansi w’ebiwaawaatiro bya bakerubi. Kino kya kubegereza abaweereza be nti amaanyi ga Katonda ge gabawa obuwanguzi. Alibakolera wamu nabo bwe banaalekanga obutali butuukirivu ne bafuuka abalongoofu mu mutima ne mu bulamu.”
“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. …
“Ronahiya geş a ku di nav mexlûqên zindî de bi lezahiya birûska dimeşe, temsîla leza wê dike ku ev kar ê di dawiyê de bi pêşveçûnek zû ber bi temamiyê ve here. …”
“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.
“Vamwene, lino kyo kînda kya kulila ne kulamwa, ne kînda kya kweyela ku kujinguluka ne ku kakwitikilila. Kilisto kaena lino Mupulushi mu n’umbu mpyamipya ya Yosefu, yikangidwê na dibwe dinene ne kutindikwa na kitindikilo kya Baloma; twafwainwa na Mupulushi uvukile. Yêye ni Mfumu, Nkambo wa mabumba; wikalanga hagati ka bakerubi; ne pakachi ka mitata ne mulindululu wa mawanga, ukinganga bantu bende kantu ne kantu. Yêye udi utangila mu dyulu ni Mupulushi wetu. Ulinga kipimo kya diteta dyônsò. Umonanga mulilo wa cikengedi udi ne cya kuteeta moyo wônsò. Pàkavubudiibwapo bipango bya bakalenge, pàkakupyanga miseba ya kanyinganyinga ka Nzambi mu myoyo ya bangi bende, bantu bende nebikale batwishiibwe mu maboko ende.” Testimonies, volumu 5, 752–754.
Four biblical witnesses attest to the fact that the message of the Revelation of Jesus Christ is given to those persons who are typified by these prophet’s experiences in the sanctuary. It is when we enter into the heavenly sanctuary that we are given the message which we have been ordained to proclaim. The “furnace fire” which tests “every soul” is the furnace of Malachi three.
Abajulizi bana ba mu Bayibuli bemeza ukuri yuko ubutumwa bw’Ibyahishuwe bya Yesu Kristo buhabwa abantu bagereranywa n’ibi byabaye ku bahanuzi mu buturo bwera. Ni igihe twinjira mu buturo bwera bwo mu ijuru ari ho duhabwa ubutumwa twatorewe kwamamaza. “Umuriro w’itanura” ugerageza “buri muntu wese” ni wo muriro w’itanura uvugwa muri Malaki gatatu.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–4.
Ariko ni nde ushobora kwihanganira umunsi wo kuza kwe? Kandi ni nde uzahagarara ubwo azaba yigaragaje? Kuko ameze nk’umuriro w’umucuzi utunganya ibyuma, kandi ameze nk’isabune y’abameshi b’imyenda. Kandi azicara nk’utunganya kandi nk’weza ifeza; kandi azeze bene Levi, kandi azabatunganya nk’izahabu n’ifeza, kugira ngo batambire Uwiteka ituro mu gukiranuka. Nuko ituro rya Yuda n’irya Yerusalemu rizanezeza Uwiteka, nk’uko byari bimeze mu minsi ya kera no mu myaka ya mbere. Malaki 3:2–4.
The refiner knows that the silver has been in the furnace for the correct amount of time when the silver is so pure that it reflects the refiner’s face. This fact about how silver was anciently refined, aligns with the causative verb “marah” that Daniel saw in chapter ten. In these final days the Lord is leading His people into the sanctuary to test, purify and purge the candidates to be a part of the ensign of the one hundred and forty-four thousand. In this period of time, “He will work with” us, “if” we “will put away iniquity and become pure in heart and life.” Some as in Daniel ten flee from that experience, but those, symbolized by Daniel do see the great looking glass vision of the revelation of Jesus Christ will, as Isaiah illustrates have their lips touched with a coal from the altar and will be purified and prepared to give a message to both an apostate church, and then the world.
Mûtemelker dizane ku zîv ew qas di kûrê de maye ku dema zîv ew qas paqij bibe ku rûyê mûtemelkerê di xwe de nîşan bide. Ev rastiya derbarê awayê ku zîv di demên kevn de hate paqijkirin, bi lêkera sedemî “marah” ya ku Daniel di beşa dehem de dît, li hev tê. Di van rojên dawî de, Xudan gelê xwe dibe nav pîrozgehê da ku wan ên namzed ji bo beşdarî ala yek sed û çil û çar hezar in, biceribîne, paqij bike û paqijî ji wan derxe. Di vê demê de, “Ew ê bi” me “bixebite,” “ger” em “neheqiyê ji xwe dûr bixin û di dil û jiyanê de paqij bibin.” Hin kesan, wek di Daniel 10 de, ji wê ezmûnê direvin; lê ew ên ku bi Daniel têne nîşankirin, dîtbariya neynika mezin ya eşkerekirina Îsa Mesîh dibînin, wê, wek Îşaya nîşan dide, lêvên wan bi êxirek ji ser gorîgehê were destdan, û ew ê werin paqijkirin û amadekirin da ku peyamekê bidin hem dêra murted û paşê jî cîhanê.
The message is presented to those faithful souls in the sanctuary. Leviticus twenty-three when aligned with the Pentecostal season is designed to reflect the Ark of the covenant in the Most Holy Place. By faith the structure of the chapter’s messages identifies three waymarks within the sacred history that the furnace test is accomplished. Divinely profound—the prophetic structure of chapter twenty-three allows the student of prophecy to locate Ezekiel in verse one of chapter one.
ئەو پەیامە بۆ ئەو دەروونە دڵسۆزانە پێشکەش دەکرێت کە لە پیرۆزگادا نیشن. لاویان ٢٣، کاتێک لەگەڵ وەرزی پەنتەکۆستدا هاوتەراز دەکرێت، بۆ ئەوە دانراوە کە سندوقی پەیمان لە شوێنی هەرە پیرۆزدا بازتاب بدات. بە باوەڕ، پێکهاتەی پەیامەکانی ئەو بەشە سێ نیشانەڕێ لە ناو مێژووی پیرۆزدا دیاری دەکات کە تاقیکردنەوەی کورهکە تێدا تەواو دەبێت. بە قووڵییەکی خودایی—پێکهاتەی پێغەمبەرانەی بەشی ٢٣ خوێندکاری پێشبینی ڕێنمایی دەکات بۆ ئەوەی حزقیال لە ئایەتی ١ی بەشی ١دا بدۆزێتەوە.
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. Ezekiel 1:1, 2.
Ndipo ikawa katika mwaka wa thelathini, mwezi wa nne, siku ya tano ya mwezi, nilipokuwa katikati ya mateka kando ya mto Kebari, mbingu zikafunguka, nami nikaona maono ya Mungu. Katika siku ya tano ya mwezi huo, ulikuwa mwaka wa tano wa kutekwa kwake mfalme Yehoyakini. Ezekieli 1:1, 2.
As a priest during the sealing time of the one hundred and forty-four thousand, Ezekiel is in the thirtieth year of the seventeenth Jubilee cycle, five years before the third of three sieges of Jerusalem by Nebuchadnezzar in 587 BC. The thirtieth year in the verse is thirty years after the greatest revival of Old Testament history, and it is in the fifth day of the fifth year, thus placing the number five upon Ezekiel's testimony. In the two opening verses we find thirty identified once and the number five mentioned three times. In the structure of Leviticus twenty-three aligned with the Pentecostal season the second test represented by thirty reaches to the feast of trumpets, the five days to the ascension of Christ, then five days to the day of atonement, then five days to the waymark representing both the former (Pentecost) and latter (Tabernacles) rain. The structure presents thirty, followed by three steps of five. Ezekiel is in the temple and the structure of Leviticus twenty-three is the Ark.
Wukati wa bupristi mu kipindi kya kutiwa muhuri kwa wale elfu mia moja na arubaini na nne, Ezekieli yumo katika mwaka wa thelathini wa mzunguko wa kumi na saba wa Yubile, miaka mitano kabla ya mazingiro ya tatu kati ya matatu ya Yerusalemu na Nebukadneza mwaka 587 KK. Mwaka wa thelathini katika fungu hilo ni miaka thelathini baada ya uamsho mkuu kuliko yote katika historia ya Agano la Kale, nao ni katika siku ya tano ya mwaka wa tano, hivyo kuuweka namba tano juu ya ushuhuda wa Ezekieli. Katika aya mbili za ufunguzi twaona thelathini ikitambuliwa mara moja na namba tano ikitajwa mara tatu. Katika muundo wa Mambo ya Walawi ishirini na tatu uliolinganishwa na kipindi cha Kipentekoste, jaribu la pili linalowakilishwa na thelathini hufika hadi sikukuu ya tarumbeta, siku tano hadi kupaa kwa Kristo, kisha siku tano hadi siku ya upatanisho, kisha siku tano hadi alama ya njia inayowakilisha mvua ya kwanza (Pentekoste) na ya mwisho (Vibanda) pia. Muundo huo waonyesha thelathini, ikifuatwa na hatua tatu za tano. Ezekieli yumo hekaluni, na muundo wa Mambo ya Walawi ishirini na tatu ndio Safina.
The history attests to the fact that Ezekiel at the point is five years before a symbolic siege that concludes typifying the soon-coming Sunday law as represented by the destruction of Jerusalem. The number ‘five’ is a primary element of the design of Leviticus twenty-three, as is the number thirty.
Likhang liw la diksunu hang hia ni Ezekiel ki kisempak pahan ah kum nga a om lai a, chu hnuah zia kipukna lim nei khat a zawh ding a; chu chu Jerusalem kisektheihna’n a entir bangin, lo ding nai Sunday law chu a entir a ni. Number “five” chu Leviticus sawmnih leh thum ah thil siamdan bulpi khat a ni; “thirty” number pawh chutiang bawk a ni.
It has been shown in these articles that when the first twenty-two verses of the chapter are aligned with the final twenty-two verses, and then together those two lines of twenty-two verses are aligned with the Pentecostal season that the three-step testing process, which is the furnace fire of Malachi are clearly illustrated. The three steps possess an alpha and omega in the first and third steps that consists of a series of four waymarks that represent one step.
Mu nguliru ezi ngerekano, kyolekiibwe nti, bwe ennyiriri amakumi abiri mu bbiri ezisooka ez’essuula ziteekebwa mu kulandagana n’ennyiriri amakumi abiri mu bbiri ez’oluvannyuma, era ne gye zombi ezo ennyiriri ebbiri ez’amakumi abiri mu bbiri ne ziteekebwa mu kulandagana n’omukolo gwa Pentekoote, enkola ey’okugezesa ey’emitendera esatu, ye muliro gw’ekikoomi ogwa Malaki, elagibwa bulungi era mu lwatu. Emitendera egyo esatu girina alufa ne omega mu mutendera ogusooka n’ogw’okusatu, ebikolebwa n’omulongo gw’obubonero buna obukiikirira omutendera gumu.
Passover, followed by the feast of unleavened bread, followed by the first fruit offering of barley, then ‘five’ days to the end of the feast of unleavened bread. Those four waymarks make up the first test, and Jesus always illustrates the end by the beginning, and the third test is also made up of four waymarks. The feast of trumpets, then the ascension of Christ followed by the day of atonement, and then five days later the arrival of both Pentecost and Tabernacles. Pentecost is the symbol of the former rain and Tabernacles is a symbol of the latter rain. In the Leviticus twenty-three model both Pentecost and Tabernacles align.
پەسەخ، دوای ئەوە جەژنی نانی بێ هەویر، دوای ئەوە پێشکەشکردنی نوبرەی جۆ، پاشان «پێنج» ڕۆژ تا کۆتایی جەژنی نانی بێ هەویر. ئەو چوار نیشانەی ڕێگا پێکەوە تاقیکردنەوەی یەکەم پێکدێنن، و عیسا هەمیشە کۆتایی بە دەستپێک پیشان دەدات، و تاقیکردنەوەی سێیەمیش هەروەها لە چوار نیشانەی ڕێگا پێک دێت. جەژنی کەرەنایەکان، پاشان بەرزبوونەوەی مەسیح کە دوای ڕۆژی کفارە دێت، و پاشان پێنج ڕۆژ دواتر گەیشتنی هەردوو پەنجەهەمین و چیترنشین. پەنجەهەمین نیشانەی بارانی پێشینە، و چیترنشین نیشانەی بارانی دوایینە. لە مۆدێلی لاویان بیست و سێدا هەردوو پەنجەهەمین و چیترنشین هاوتەرەز دەبن.
Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.
Basi mwa bersanak ba Sion, dan besukacitalah dalam Tuhan, Allahmwa; karena Ia telah mengaruniakan kepadamwa hujan pada awal musim dengan ukuran yang patut, dan Ia akan menurunkan bagimwa hujan, yaitu hujan pada awal musim dan hujan pada akhir musim, pada bulan yang pertama. Yoel 2:23.
The final testing and purification process began on December 31, 2023. The first test was the foundational test symbolized by the controversy of the “robbers of thy people” that divided the group who had been previously tried by the disappointment of July 18, 2020.
Mwaka wa msekelo wa kupimwa kwa mwisho na kutakaswa ulianza tarehe 31 Desemba 2023. Jaribu la kwanza lilikuwa jaribu la msingi lililoonyeshwa kwa ishara katika pambano la “wanyang’anyi wa watu wako,” lililogawanya kundi lile lililokuwa limekwisha kujaribiwa hapo awali kwa masikitiko ya tarehe 18 Julai 2020.
“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Manuscript Releases, volume 1, 47.
“Mu mateka no mu buhanuzi, Ijambo ry’Imana rigaragaza intambara yamaze igihe kirekire hagati y’ukuri n’ikinyoma. Iyo ntambara iracyakomeje. Ibyabaye kera bizasubirwamo. Impaka za kera zizazuka bundi bushya, kandi inyigisho nshya zizakomeza kuvuka ubutitsa. Ariko ubwoko bw’Imana, bwagize uruhare, mu byo bwizeye no mu isohozwa ry’ubuhanuzi, mu kwamamaza ubutumwa bw’abamarayika ba mbere, uwa kabiri, n’uwa gatatu, bumenye aho buhagaze. Bufite uburambe buruta cyane izahabu inoze. Bukwiriye guhagarara bushikamye nk’urutare, bufashe butajegajega intangiriro yo kwiringira kwabwo kugeza ku iherezo.” Manuscript Releases, volume 1, 47.
In Leviticus twenty-three the first test is represented by a prophetic combination of three followed five days later by the end of unleavened bread. Passover was day one, the feast of unleavened bread was the second day and the first fruits offering was the third day. Five days later the feast of unleavened bread ended. The prophetic structure of the first of three tests is also represented in the third and final test. In that third waymark, made up of three waymarks followed by one, the feast of trumpets is day one, and Christ’s ascension is five days later, then the day of atonement follows five days later, then five days later both Pentecost and the feast of Tabernacles mark the soon-coming Sunday law, which is represented in the book of Ezekiel as the destruction of Jerusalem.
लैव्यव्यवस्था तेइस में पहली परीक्षा का प्रतिनिधित्व तीन की एक भविष्यसूचक संयोजना द्वारा किया गया है, जिसके पाँच दिन बाद अखमीरी रोटी के पर्व का अंत होता है। फसह पहला दिन था, अखमीरी रोटी का पर्व दूसरा दिन था, और पहिलौठे फलों का अर्पण तीसरा दिन था। पाँच दिन बाद अखमीरी रोटी का पर्व समाप्त हुआ। तीन परीक्षाओं में से पहली की भविष्यसूचक संरचना तीसरी और अंतिम परीक्षा में भी प्रस्तुत की गई है। उस तीसरे वेमार्क में, जो तीन वेमार्कों के बाद एक से मिलकर बना है, तुरहियों का पर्व पहला दिन है, और पाँच दिन बाद मसीह का स्वर्गारोहण है, फिर पाँच दिन बाद प्रायश्चित्त का दिन आता है, फिर पाँच दिन बाद पिन्तेकुस्त और झोंपड़ियों का पर्व दोनों निकट आने वाले रविवार-कानून को चिह्नित करते हैं, जिसका प्रतिनिधित्व यहेजकेल की पुस्तक में यरूशलेम के विनाश के रूप में किया गया है।
Between the end of the feast of unleavened bread and the feast of trumpets there are thirty days, that not only represent a symbol of a priest, but also the second test of the three tests represented within the Divine illustration.
Miongoni mwa mwisho wa Sikukuu ya Mikate Isiyotiwa Chachu na Sikukuu ya Baragumu kuna siku thelathini, ambazo si kwamba zinawakilisha ishara ya kuhani tu, bali pia jaribu la pili kati ya majaribu matatu yaliyowakilishwa ndani ya kielelezo cha Kiungu.
The baptism of Christ illustrates the three waymarks of Passover, unleavened bread and first fruits, for those three waymarks represent Christ’s death, burial and resurrection. Those three steps which are followed by five days to the fourth step, represented by the end of the feast of unleavened bread. The baptism presents the three steps in one brief moment when John baptized his Messiah. The spring feasts separates those three steps by one day each, and the fall feasts separates those three steps by five days.
Kristo atiiso hamweekelamo enshara zisatu eza Paasika, Omugaati gutarimu ekizimbisa n’Emiberebere y’ebiberebere, ahabw’okuba enshara ezo esatu zikiikirira okufa kwa Kristo, okuziikwa kwe, n’okuzooka kwe. Ezo ntambwe esatu zikurikirwa ennaku itaano okutuuka aha ntambwe ya kana, ekiikirirwa okuhwaho kw’embaga y’Omugaati gutarimu ekizimbisa. Atiiso ekoleka ezo ntambwe esatu omu mwanya mugufu gumwe, obu Yohaana yaatiisa Masiya we. Embaga z’omu kyanda zishyarramu enjawulo wakati w’ezo ntambwe esatu ennaku emwe buri emwe, kandi embaga z’omu kwera zishyarramu enjawulo wakati w’ezo ntambwe esatu ennaku itaano.
When we apply the first test of the spring feasts as a combination of three waymarks that are followed by one waymark five days later; and then apply the fall feasts as three waymarks that are followed five days later by one waymark, there is a prophetic structure established which consists of an alpha waymark of three followed by five days, which is then followed by thirty days, and the third test of the fall feasts as a waymark of three followed by five days—the structure illustrates the first test as covering a total of five days, followed by a second test of thirty days that reach to the third waymark of five days. Five plus thirty, plus five is forty (5 + 30 + 5 = 40).
Eka twasaba okuhumya okwokubanza okw’emikoro gy’omu kyanda nk’okugattana kw’obumanyiso busatu obukuratirwa akamanyiso kamwe enyuma y’ennaku itaano; kandi tukakoresa emikoro gy’omu kugwa nk’obumanyiso busatu obukuratirwa enyuma y’ennaku itaano akamanyiso kamwe, haza hasemwa ensengeka y’obunabbi erimu akamanyiso aka alfa ak’okusatu akakuratirwa ennaku itaano, ekirikukurataho ennaku makumi ashatu, n’okugezesa okw’akasatu okw’emikoro gy’omu kugwa nk’akamanyiso k’okusatu akakuratirwa ennaku itaano—ensengeka egyo eraga okugezesa okw’okubanza nk’okubundabunda ennaku itaano zose hamwe, okukuratiirwaho okugezesa okw’akabiri okw’ennaku makumi ashatu ezihika aha kamanyiso k’akasatu k’ennaku itaano. Itaano okugaitaho amakumi ashatu, haza okugaitaho itaano ni makumi ana (5 + 30 + 5 = 40).
Christ’s baptism was immediately followed by forty days, that concluded with three tests. Much more can be recognized in the structure of Leviticus twenty-three in combination with the Pentecostal season, but at another level the chapter represents the Ark in the Most Holy Place.
Ubatizo bwa Kristo bwahise bukurikirwa n’iminsi mirongo ine, bwasojwe n’ibigeragezo bitatu. Hari ibindi byinshi bishobora kugaragarira mu miterere ya Abalewi makumyabiri na gatatu ihujwe n’igihe cya Pentekote, ariko ku rundi rwego icyo gice kigereranya Isanduku y’Isezerano iri Ahera Cyane.
The spring and fall feasts in Leviticus twenty-three are placed in the middle of two Sabbaths. Those two Sabbaths represent the two covering cherubs and the waymarks of the Pentecostal season aligned with Leviticus twenty-three represent the Ark and the two covering cherubs. Ezekiel is taken into the sanctuary in chapter one, and when he is taken there, he is located five days before the siege which leads to the destruction of Jerusalem typifying the soon-coming Sunday law. The Sunday law is represented by Pentecost and Tabernacles in Leviticus twenty-three. Ezekiel is in the thirtieth year, and thirty is the period of the second of the three tests that make up the furnace fire of Malachi three. The second test is represented by thirty days, just as Ezekiel is in the thirtieth year of the seventeenth Jubilee cycle that began at Josiah’s Great Passover, as the historians refer to it. Ezekiel is five years before the siege that lasted eighteen months, and he is in the temple, which is the middle of the three final tests that purify and purge the remnant. Peter was at Caesarea-Philippi (Panium), also in the middle of three tests, as represented by Panium (Caesarea-Philippi), the mount of Transfiguration and the cross.
Walawi 23-rdʉ guuka wa moosi na wa rukira mũrongoine gatagatĩ ka Sabato igĩrĩ. Sabato icio igĩrĩ cĩrĩgĩrĩra makerubi arĩa eerĩ hingo ya gũthuumba, na bimenyithia-baria bya hingo ya Pentekoste irĩ hamwe na Walawi 23 nĩgũrĩrĩra Sanduku na makerubi arĩa eerĩ hingo ya gũthuumba. Ezekieli nĩatwarirwo thĩinĩ wa hekarũ mũhaka wa mbere, na rĩrĩa atwarirwo kuo, aarĩ kũndũ kwa matukũ matatano mbere ya kũzingirwa gũkuo kwarutire kũniinwo kwa Yerusalemu, gũkĩhũthĩrĩria marĩa ma Kiumia marĩ hafi kwĩza. Marĩa ma Kiumia nĩmarĩgĩrĩrirwo nĩ Pentekoste na Hema cia Gũikara thĩinĩ wa Walawi 23. Ezekieli aarĩ mwaka wa mirongo ĩtatũ, na mirongo ĩtatũ nĩ yo hingo ya igerio rĩa keerĩ rĩa maigerio matatũ marĩa magũcokia mwaki wa itanũ wa Malaki 3. Igerio rĩa keerĩ nĩrĩgĩrĩrirwo nĩ matukũ mirongo ĩtatũ, o ta ũrĩa Ezekieli aarĩ mwaka wa mirongo ĩtatũ wa mũthũngũ wa Jubili wa ikũmi na mũgwanja, ũrĩa wambĩrĩire rĩrĩa Pasaka Nene ya Yosia yakinyire, ta ũrĩa andũ a ũrĩa wa mabuku ma ũtonga meyagĩra. Ezekieli aarĩ mĩaka ĩtano mbere ya kũzingirwa kūrĩa kwathire mĩeri ikũmi na ĩnana, na aarĩ thĩinĩ wa hekarũ, o kũu gatagatĩ ka maigerio matatũ ma mũthia marĩa matheragia na magathambia andũ arĩa matigariire. Petero aarĩ Kaisaria-Filipi (Panium), o nakũo gatagatĩ ka maigerio matatũ, ta ũrĩa gũrĩgĩrĩrirwo nĩ Panium (Kaisaria-Filipi), gĩkũyũ gĩa Gũkenio kwa ũtheri, na mũtĩ wa mũtharaba.
In 592 BC Ezekiel is supernaturally made “dumb” and only speaks when God opens his mouth. That condition continues until the fall of Jerusalem in 585/6 BC. God had caused him to speak when the siege began, the day “the desire of” his “eyes” died, but he was not allowed to speak freely until Jerusalem “the desire of” Israel’s “eyes” had fallen. Jerusalem’s fall represents the soon-coming Sunday law, and it is there that John the Baptist’s father, a priest of the eighth course, who was made dumb while serving in the temple, which is where Ezekiel was (in vision) was also made dumb for about nine months. It was on the eighth day after John’s birth, when John was being circumcised that he was allowed to speak. Two prophets made dumb while in the sanctuary. The third prophet to be made dumb while viewing Christ in the sanctuary was Daniel. In chapter ten, Daniel is in the sanctuary, and just as he is being touched a second of three times he is made dumb. At the middle point Daniel is made dumb.
Mu mwaka wa 592 Mbere ya Kuvuka kwa Kristu, Ezekieli afanywa kimwujiza kuwa “bubu” na hunena tu Mungu anapoufumbua kinywa chake. Hali hiyo yaendelea hata mpaka kuanguka kwa Yerusalemu katika mwaka wa 585/6 Mbele ya Kuvuka kwa Kristu. Mungu alikuwa amemfanya anene wakati mazingiwa yalipoanza, siku ambayo “tamaa ya” “macho” yake ilikufa, lakini hakuruhusiwa kunena kwa uhuru mpaka Yerusalemu, “tamaa ya” “macho” ya Israeli, ilipokuwa imeanguka. Kuanguka kwa Yerusalemu kwawakilisha sheria ya Jumapili iliyo karibu kuja, na hapo ndipo baba yake Yohana Mbatizaji, kuhani wa zamu ya nane, ambaye alifanywa bubu alipokuwa akihudumu hekaluni, mahali ambapo Ezekieli alikuwa (katika maono), naye pia alifanywa bubu kwa muda wa yapata miezi tisa. Ilikuwa katika siku ya nane baada ya kuzaliwa kwa Yohana, Yohana alipokuwa akitahiriwa, ndipo aliruhusiwa kunena. Manabii wawili walifanywa bubu walipokuwa patakatifuni. Nabii wa tatu kufanywa bubu alipokuwa akimtazama Kristo katika patakatifu alikuwa Danieli. Katika sura ya kumi, Danieli yuko patakatifuni, na kama vile anavyoguswa mara ya pili kati ya mara tatu, anafanywa bubu. Katika sehemu ya katikati Danieli anafanywa bubu.
And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:15, 16.
Kandi alipozungumza nami maneno hayo, niliuelekeza uso wangu chini, nikawa bubu. Na tazama, mmoja mwenye mfano kama wana wa wanadamu akagusa midomo yangu; ndipo nikafungua kinywa changu, nikasema, na kumwambia yeye aliyesimama mbele yangu, Ee bwana wangu, kwa sababu ya maono haya huzuni zangu zimenijia juu yangu, nami sina nguvu iliyobaki. Danieli 10:15, 16.
Speaking
Kuuga
The symbolism of “speaking” is marked at the soon-coming Sunday law when the United States speaks as a dragon, Balaam’s ass speaks, Habakkuk’s vision speaks and does not lie. The three dumb prophets who are made dumb while in the sanctuary, speak at the destruction of Jerusalem. With Zachariah, he speaks to identify that his son’s new name is correct, thus typifying tho Philadelphian's who are given a new name.
“平話”之象徵，乃顯於那將近來臨之星期日法之時：彼時，美利堅合眾國如龍而說話；巴蘭的驢說話；哈巴谷的異象說話，並不說謊。那三個在聖所中被弄啞的啞先知，於耶路撒冷毀滅之時說話。至於撒迦利亞，他說話乃為表明他兒子的新名是正確的，從而預表那些得賜新名的非拉鐵非人。
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.
Ane yee ne am da, mɛyɛ no adum wɔ me Nyankopɔn asɔredan mu, na ɔrensan mpue bio da; na mɛkyerɛw me Nyankopɔn din agu ne so, ne me Nyankopɔn kurow no din, a ɛne Yerusalem Foforo a efi ɔsoro fi me Nyankopɔn nkyɛn siane ba no; na mɛkyerɛw me din foforo no agu ne so. Adiyisɛm 3:12.
Zachariah was given a tablet to write the new family name of John.
Zakaria alipewa kibao ili aandike jina jipya la ukoo la Yohane.
And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. Luke 1:59–64.
Na ikawa, siku ya nane wakaja kumtahiri mtoto; nao wakamwita Zakaria, kwa jina la baba yake. Lakini mama yake akajibu, akasema, Sivyo; bali ataitwa Yohana. Nao wakamwambia, Hapana hata mmoja katika jamaa yako aitwaye kwa jina hili. Wakampa baba yake ishara, jinsi alivyotaka aitwe. Naye akaomba kibao cha kuandikia, akaandika, akisema, Jina lake ni Yohana. Wakastaajabu wote. Mara kinywa chake kikafunguka, na ulimi wake ukafunguliwa, naye akanena, akimsifu Mungu. Luka 1:59–64.
John’s new name aligns with the church of Philadelphia, and the name Zachariah aligns with Laodicea as represented by Zachariah’s unbelief in the message of the third angel. All the prophets address the latter days, and latter days are the history of the third angel. So the angel that brought the message must be the third angel. Zachariah refused to understand that the Lord would pass by the Laodicean Seventh-day Adventist church. There is more to say about the restoration of the voice in these prophets, but we will continue to move towards and understanding of Josiah’s prophetic line.
Navê nû yê Yûhenna bi dêrê Filadelfyayê re hevaheng e, û navê Zekeriya bi Laodîkeyayê re hevaheng e, wek ku bi bêbaweriya Zekeriya di peyama milyaketê sêyemîn de tê nîşandan. Hemû pêxemberan li ser rojên dawî diaxivin, û rojên dawî dîroka milyaketê sêyemîn in. Ji ber vê yekê, ew milyaketê ku peyam anî divê milyaketê sêyemîn be. Zekeriya red kir ku fam bike ku Xudan dê ji dêrê Adventîst a Roja Heftemîn a Laodîkeyayî derbas bibe. Hîn jî tiştên zêde hene ku di derbarê vegerandina deng de di van pêxemberan de bêne gotin, lê em ê berdewam bikin ku ber bi famkirina rêza pêxemberî ya Yoşiya ve biçin.
Josiah’s Wheel
چەرخی یۆشیا
We have addressed the seventeenth Jubilee cycle that began at Josiah’s Passover in 622 BC, but the line of Josiah begins well before 622 BC. The rebellion of Israel that brought Saul to the throne as Israel’s first king marked forty years that king Saul would rule, followed by forty years that king David would rule, followed by forty years that Solomon would rule. The rejection of God that so offended the prophet Samuel occurred in 1097 BC, and begins a prophetic line of rebellion that ended at the cross when the Jews pronounced, they had no king, but Caesar.
ئێمە خولی حەوتەی یۆبیلی حەڤدەهەم، کە لە پەسخەی یۆشیا لە ساڵی 622 پ.ز دەستی پێ کرد، باس کردووە؛ بەڵام هێڵی یۆشیا پێش 622 پ.ز بە زۆرتر دەست پێ دەکات. یاخیبوونی ئیسرائیل، کە شائولی هێنایە سەر تەخت وەک یەکەم پاشای ئیسرائیل، نیشانەی چل ساڵ بوو کە پاشا شائول حوکم دەکرد، پاشان چل ساڵ کە پاشا داود حوکم دەکرد، و پاشانیش چل ساڵ کە سلێمان حوکم دەکرد. ئەو ڕەتکردنەوەی خودا کە بەو شێوەیە پێغەمبەر ساموئیلی تووڕە کرد، لە ساڵی 1097 پ.ز ڕوویدا، و هێڵێکی پێشبینیانەی یاخیبوون دەست پێ دەکات کە لە خاچ کۆتایی هات، کاتێک جولەکەکان دەریانبڕی: «ئێمە هیچ پاشایەکمان نییە، جگە لە قەیسەر.»
But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. John 19:15.
لېکن هغوی چیغه کړه: «هغه لیرې کړه، هغه لیرې کړه، په صلیب یې کړه.» پیلاطس هغوی ته وویل: «ایا ستاسو پاچا په صلیب کړم؟» مشر کاهنانو ځواب ورکړ: «موږ له قیصر پرته بل پاچا نه لرو.» یوحنا 19:15.
In 1097, three kings would reign for forty years each until the death of Solomon in 977 BC, when the kingdom then divided into north and south.
Mu mwaka wa 1097, abami batatu bari kuzategeka imyaka mirongo ine buri umwe kugeza ku rupfu rwa Salomo mu 977 Mbere ya Kristo, ubwo ubwami bwahise bwigabanyamo ubw’amajyaruguru n’ubw’amajyepfo.
And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years. Acts 13:21.
Na kisha wakaomba mfalme; naye Mungu akawapa Sauli mwana wa Kishi, mtu wa kabila la Benyamini, kwa muda wa miaka arobaini. Matendo 13:21.
David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. 2 Samuel 2:4, 5.
Davidi a yile ni malembe ya makume manharhu loko a sungula ku fuma, naswona u fume malembe ya makume mune. Le Hebroni u fume ehenhla ka Yuda malembe ya nkombo ni tin’hweti ta tsevu; naswona eYerusalema u fume malembe ya makume manharhu ni manharhu ehenhla ka Israele hinkwayo na Yuda. 2 Samuwele 2:4, 5.
Solomon’s reign began in 971 BC; the foundation of the Temple was laid in Solomon’s fourth year (967 BC). Construction lasted seven years (1 Kings 6:37–38), and the Temple was completed in the eighth month of Solomon’s eleventh year. The formal dedication took place in the seventh month (the month of Ethanim), during the Feast of Tabernacles (1 Kings 8; 2 Chronicles 5–7). The kings, the Temple and the nation each are represented in the history with a four-hundred-and-ninety-year period that distinctly marks a prophetic period in relation to either the kings, the Temple or the nation.
دەسەڵاتداریی سلێمان لە ساڵی 971 پ.ز دەستی پێ کرد؛ بناغەی پەرستگاکە لە ساڵی چوارەمی دەسەڵاتداریی سلێماندا (967 پ.ز) دانرا. دروستکردنەکە حەوت ساڵ درێژەی کێشا (1 Kings 6:37–38)، و پەرستگاکە لە مانگی هەشتەمی ساڵی یازدەهەمی سلێمان تەواو کرا. تەرخانکردنی فەرمی لە مانگی حەوتەمدا (مانگی ئێثانیم) ئەنجامدرا، لە ماوەی جەژنی چادرنشینیدا (1 Kings 8; 2 Chronicles 5–7). پاشاکان، پەرستگا و نەتەوەکە هەریەکەیان لە مێژوودا بە ماوەیەکی چوار سەد و نەوەد ساڵییەوە نواندراون کە بە ڕوونی ماوەیەکی پێشبینی دەستنیشان دەکات لە پەیوەندییەوە بە یان پاشاکان، یان پەرستگا، یان نەتەوەکە.
Daniel was taken captive in 607 BC, though the majority of biblical chronologists identify 605 BC. The historical record must align with the prophetic testimony, and the symbolism of the events that are historically marked on the line of history that begins with the desire for a king in 1097 BC demands upon several prophetic witnesses that 607 BC is the accurate application, and not 605 BC. 607 BC marks the end of four-hundred and ninety years in the line of kings, but it also begins one of the three primary representations of seventy years that occur in the line. 607 BC marks the end of seventy years that began with the captivity of Manasseh in 677 BC. The first representation of the symbol of four hundred and ninety years (that possesses three witnesses in the line), concludes where one of the three witnesses of seventy years ends and another witness of seventy years begins the mathematical structure testifies to 607 BC, in spite of the idea that Daniel was taken captive in 605 BC.
Danieri ahekwetwe mateka-mateka mu mwaka gwa 607 BC, nangwa byobingi by’ababaririra ebiri mu bya Bibuli bamenya 605 BC. Iteka ly’ebyafaayo liteekwa kukwatagana n’obujulizi obw’obunnabbi, era obubonero bw’ebintu ebyateekebwako akabonero mu byafaayo ku lunyiriri lw’ebyafaayo olutandikira ku kwagala kwa kabaka mu 1097 BC busaba ku bajulizi b’obunnabbi ab’enjawulo nti 607 BC kye kikozesebwa ekituufu, so si 605 BC. 607 BC eraga enkomerero y’emyaka ebikumi bina mu kyenda ku lunyiriri lwa bakabaka, naye era etandika ekimu ku bifaananyi ebikulu bisatu eby’emyaka nsanvu ebirabika ku lunyiriri olwo. 607 BC eraga enkomerero y’emyaka nsanvu egyatandika n’obuwambe bwa Manase mu 677 BC. Okukiikirira okusooka okw’akabonero k’emyaka ebikumi bina mu kyenda (akalinako abajulizi basatu ku lunyiriri), kukomekkereza awo omu ku bajulizi basatu ab’emyaka nsanvu gy’akomera era omujulizi omulala ow’emyaka nsanvu gy’atandikira; ensengeka y’okubala ejulira ku 607 BC, wadde nga waliwo ekiteeso nti Danieri ahekwetwe mateka-mateka mu 605 BC.
Within the line that contains a period of 490 years associated with the kings from 1097 BC unto 607 BC, there is also 490 years from the dedication of Solomon’s Temple unto the dedication of the post-exile Temple by Zerubbabel in 516 BC. That 490 years consists of 420 years from Solomon’s dedication in his eleventh year, added to the 70 years the Temple was desolate during the captivity equaling 490 years. The third decree of Artaxerxes came 59 years later in 457 BC, and marks the beginning of 490 years that were “determined” (cut off, Daniel 9:24) for God’s people which concluded in the year 34 at the stoning of Stephen. There is of course, many other profound chronological witnesses in the prophetic line that begins with the foundational apostasy of rejecting God and the Spirit of Prophecy in 1097 BC and ends when Stephen saw Christ standing at the right hand of God. Within this testimony we find the prophetic wheel of Josiah.
Mstari wenye kipindi cha miaka 490 kinachohusiana na wafalme kuanzia 1097 KK hadi 607 KK, pia una miaka 490 kutoka kuwekwa wakfu kwa Hekalu la Sulemani hadi kuwekwa wakfu kwa Hekalu la baada ya uhamisho na Zerubabeli mnamo 516 KK. Miaka hiyo 490 ina miaka 420 tangu kuwekwa wakfu kwa Sulemani katika mwaka wake wa kumi na mmoja, ikijumlishwa na miaka 70 ambayo Hekalu liliachwa ukiwa wakati wa utumwa, na hivyo kufikia miaka 490. Amri ya tatu ya Artashasta ilikuja miaka 59 baadaye, mnamo 457 KK, nayo huashiria mwanzo wa miaka 490 ambayo “imeamriwa” (imekatwa, Danieli 9:24) kwa ajili ya watu wa Mungu, ambayo ilifikia mwisho katika mwaka wa 34 wakati wa kupigwa mawe kwa Stefano. Bila shaka, kuna mashahidi wengine wengi wa kina wa kronolojia katika mstari wa unabii unaoanza na ukengeufu wa msingi wa kumkataa Mungu na Roho ya Unabii mnamo 1097 KK, na kuishia wakati Stefano alipomwona Kristo amesimama mkono wa kuume wa Mungu. Ndani ya ushuhuda huu tunaikuta gurudumu la kinabii la Yosia.
I say “foundational apostasy,” for the beginning of the line identifies when Israel rejected God as King, in their desire to have a worldly king thus marking the foundation of Israel’s human monarchy. I also write this for the wheel of Josiah, which means “foundation of God,” is a symbol of both the foundation and the foundational apostasy of God’s people.
Ndzi vula ndzi ku “ku fularhela ka masungulo,” hikuva ku sungula ka nxaxamelo ku kombisa nkarhi lowu Israele a landzulaka Xikwembu tanihi Hosi, hi ku navela ka vona ku va ni hosi ya misava, kutani sweswo swi fungha masungulo ya vuhosi bya vanhu bya Israele. Ndzi tlhela ndzi tsalela leswi hikwalaho ka wheli ya Yosiya, leyi vulaka “masungulo ya Xikwembu,” i xikombiso xa masungulo hammoho ni xa ku fularhela ka masungulo ka vanhu va Xikwembu.
When Solomon died and the twelve tribes divided into north and south Jeroboam’s dedication of the counterfeit system of worship was rebuked by the disobedient prophet, and his rebuke contained the prophecy of a coming king named Josiah. At the foundational apostasy of Jeroboam and the ten northern tribes the prophecy of Josiah and his revival that is marked by the Great Passover of 622 BC was predicted. That revival was brought about by the discovery of the writings of Moses’ and the pronouncement of judgment upon God’s people for their continual apostasy. When the words from the writings of Moses were read to king Josiah, it produced the greatest revival of Old Testament history. The prophecy of a future child being born named Josiah also contained of the prophetic condemnation of the foundational apostasy levelled against king Jeroboam by the disobedient prophet.
Sulemani alipokufa, na yale makabila kumi na mawili yakagawanyika kuwa kaskazini na kusini, kuwekwa wakfu kwa mfumo wa ibada wa bandia na Yeroboamu kulikemewa na yule nabii asiiyetii, na maonyo yake yalikuwa na unabii wa mfalme ajaye aitwaye Yosia. Katika ule uasi wa msingi wa Yeroboamu na wa yale makabila kumi ya kaskazini, kulitabiriwa unabii wa Yosia na uamsho wake uliowekwa alama na Pasaka Kuu ya mwaka 622 KK. Uamsho huo uliletwa kwa kugunduliwa kwa maandishi ya Musa na kutangazwa kwa hukumu juu ya watu wa Mungu kwa sababu ya uasi wao wa daima. Maneno kutoka katika maandishi ya Musa yaliposomwa mbele ya mfalme Yosia, yalizaa uamsho mkuu kuliko yote katika historia ya Agano la Kale. Unabii wa kuzaliwa kwa mtoto wa wakati ujao aitwaye Yosia pia ulikuwa na hukumu ya kinabii ya ule uasi wa msingi iliyotolewa dhidi ya mfalme Yeroboamu na yule nabii asiiyetii.
The curse of Moses as Daniel calls it, is the “seven times” of Leviticus twenty-six, and it became the foundational discovery of William Miller who is the symbol of the foundational truths of Adventism. The empowerment of Miller’s message on August 11, 1840 was brought about through the work of “Josiah” Litch in 1838 and 1840. In 1863 those foundations were set aside and the “seven times” became a symbol of not only the foundational truths of the Philadelphian Millerites, but also the symbol of the rebellion of Laodicean Millerism against the foundations. The history of the Millerites of the first and second angels possesses the symbolism of “Josiah,” that will be repeated to the very letter in the history of the one hundred and forty-four thousand. The wheel of Josiah reaches back to the witchcraft of king Saul and then all the way to the spewing out of the Laodicean Seventh-day Adventist church at the Sunday law. Josiah’s wheel in Ezekiel is now in the process of being unsealed as the climax of the sealing of the one hundred and forty-four thousand.
Musa’nın laneti diye Daniel’in adlandırdığı şey, Levililer yirmi altıdaki “yedi vakit”tir ve bu, Adventizmin temel hakikatlerinin simgesi olan William Miller’ın kurucu keşfi hâline gelmiştir. Miller’ın mesajının 11 Ağustos 1840’taki güçlendirilmesi, 1838 ve 1840 yıllarında “Yoşiya” Litch’in çalışması aracılığıyla gerçekleşmiştir. 1863’te bu temeller bir yana bırakıldı ve “yedi vakit”, yalnızca Filadelfiyalı Milleritlerin temel hakikatlerinin değil, aynı zamanda Laodikyalı Millerciliğin temellere karşı isyanının da bir simgesi hâline geldi. Birinci ve ikinci meleğin Milleritlerinin tarihi, “Yoşiya”nın simgeselliğini taşımaktadır; bu simgesellik, yüz kırk dört binin tarihinde harfi harfine tekrar edilecektir. Yoşiya’nın çarkı, Kral Saul’un büyücülüğüne kadar geri uzanır ve oradan da Pazar yasasında Laodikyalı Yedinci Gün Adventist kilisesinin ağızdan çıkarılmasına dek gider. Hezekiel’deki Yoşiya’nın çarkı, şimdi yüz kırk dört binin mühürlenmesinin doruk noktası olarak açılma sürecindedir.
We will continue these things in the next article.
Twakukongela bintu bino mu kiwandiiko ekiddako.