The prophetic line which I am identifying as ‘the wheel of Josiah’ begins with the rebellion of ancient Israel as they rejected God as their king in 1097 BC. The first three kings (Saul, David and Solomon) are identified as reigning for forty years, from 1097 BC through to 977 BC. At Solomon’s death the rebellion of Jeroboam and the ten northern tribes finish the line of the first three kings, and begins a line of kings in both the northern and southern kingdoms.
Mstari wa kinabii ninaoutambua kuwa ni ‘gurudumu la Yosia’ unaanza na uasi wa Israeli ya kale walipomkataa Mungu kuwa mfalme wao mwaka 1097 KK. Wafalme watatu wa kwanza (Sauli, Daudi na Sulemani) wanaonyeshwa kuwa walitawala kwa miaka arobaini kila mmoja, tangu mwaka 1097 KK hadi 977 KK. Katika kifo cha Sulemani, uasi wa Yeroboamu na wa makabila kumi ya kaskazini unakamilisha mstari wa wafalme watatu wa kwanza, na kuanza mstari wa wafalme katika falme zote mbili, ya kaskazini na ya kusini.
The first three kings are a symbol of many truths, but one of the wheels of truth which they are connected to is the last three kings of Judah—Jehoiakim, Jehoiachin and Zedekiah, who in turn represent Cyrus, Darius and Artaxerxes. Cyrus, Darius and Artaxerxes in turn represent their three decrees reaching from 516 BC to 457 BC; who in turn represent the three angels of Revelation fourteen that arrive in 1798, April 19, 1844 and October 22, 1844, respectively. The history of the arrival of the three angels of Revelation fourteen is repeated to the very letter in the sealing time of the one hundred and forty-four thousand, thus identifying that the prophetic line that begins with the anointing of Saul as king reaches its conclusion when the church triumphant is anointed at the soon-coming Sunday law. The line includes the wheel of king Josiah, that reaches back to Jeroboam’s rebellion of Bethel and Dan in 977 BC.
Mafumu matatu oyambirira ndi chizindikiro cha zoonadi zambiri, koma limodzi mwa mawilo a choonadi amene iwo amagwirizanitsidwa nalo ndi mafumu atatu otsiriza a Yuda—Yehoyakimu, Yehoyakini, ndi Zedekiya—amene nawonso amaimira Koresi, Dariyo, ndi Aritasasita. Koresi, Dariyo, ndi Aritasasita nawonso amaimira malamulo awo atatu oyambira kuyambira 516 BC kufika 457 BC; amene nawonso amaimira angelo atatu a Chivumbulutso 14 amene amafika mu 1798, April 19, 1844, ndi October 22, 1844, motsatana. Mbiri ya kufika kwa angelo atatu a Chivumbulutso 14 ibwerezedwanso ndendende mpaka pa chilembo chenicheni m’nthawi yosindikiza ya zana limodzi ndi makumi anayi ndi anayi zikwi, motero kusonyeza kuti mzere wa ulosi umene umayamba ndi kudzozedwa kwa Sauli kukhala mfumu umafika ku mapeto ake pamene mpingo wopambana udzozedwa pa lamulo la Lamlungu limene likubwera posachedwapa. Mzerewu ukuphatikizapo gudumu la Mfumu Yosiya, limene limafikira m’mbuyo ku kupanduka kwa Yeroboamu ku Beteli ndi Dani mu 977 BC.
Twenty-two
Makumiavali na vavili
Jeroboam possesses the symbolism of twenty-two, for he reigned for twenty-two years, thus tying his witness into the history represented by twenty-two, which is a symbol of the combination of Divinity with humanity as illustrated by Daniel’s marah vision in the twenty-second day, and the number two hundred and twenty, of which, the number twenty-two is a tithe.
Yeroboamu ana ishara ya ishirini na mbili, kwa maana alitawala kwa miaka ishirini na miwili; hivyo akiunganisha ushuhuda wake na historia inayowakilishwa na ishirini na mbili, ambayo ni ishara ya muungano wa Uungu na ubinadamu kama inavyoonyeshwa na maono ya marah ya Danieli katika siku ya ishirini na pili, na kwa hesabu ya mia mbili na ishirini, ambayo kwayo hesabu ya ishirini na mbili ni zaka.
And the days which Jeroboam reigned were two and twenty years: and he slept with his fathers, and Nadab his son reigned in his stead. 1 Kings 14:20.
Ne Yeroboam iimik ainyov wa are ruon meyik iin yiru me ruon yak iin meyik aare ruo: ne aron amon vuon ga kavon, ne Nadab, iwon na, iimik iin kabu vituon. 1 Kings 14:20.
The ‘at-One-Ment,’ representing the combination of Divinity and humanity is the work of Christ that began on October 22, or the tenth month (Gregorian); ten time twenty-two equals two hundred and twenty. Jeroboam set up counterfeit altars at both Bethel and Dan, and is therefore a symbol of the counterfeit worship of Sunday in connection with the combination of church (Bethel: meaning church) and state (Dan: meaning judgment).
“at-One-Ment,” íva Divinity nu humanity kombinaeshen ta pratinidhitva srujita, Christus ta karyam ye, October 22 nu, athava tenth month (Gregorian) nu prarambha asita; ten times twenty-two, two hundred and twenty ku samana. Jeroboam Bethel mariyu Dan renditilonu nakili vedikalu sthapinchita, ataeva sa Sunday nakili aradhana ku chihnamu, church (Bethel: church ani artham) mariyu state (Dan: judgment ani artham) yokka kombinaeshen to sambandhimpabadi undunu.
Then Jeroboam built Shechem in mount Ephraim, and dwelt therein; and went out from thence, and built Penuel. And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:25–33.
Awo Yeroboamu akazenga Shekemu mu phiri la Efurayimu, nakhalamo; ndipo anachoka kumeneko, nakazenga Penueli. Ndipo Yeroboamu ananena mumtima mwake, Tsopano ufumu uwu udzabwerera ku nyumba ya Davide: ngati anthu awa akakwera kukapereka nsembe m’nyumba ya Yehova ku Yerusalemu, pamenepo mtima wa anthu awa udzabwereranso kwa mbuye wawo, ndiye kwa Rehobowamu mfumu ya Yuda; ndipo adzandipha ine, nabwereranso kwa Rehobowamu mfumu ya Yuda. Chifukwa chake mfumuyo inafunsira uphungu, napanga ana a ng’ombe awiri agolide, nati kwa iwo, N’kovuta kwambiri kwa inu kukwera ku Yerusalemu: taonani milungu yanu, inu Aisrayeli, imene inakutulutsani m’dziko la Igupto. Ndipo anaika mmodzi ku Beteli, ndipo winayo anamuika ku Dani. Ndipo chinthu ichi chinakhala tchimo: pakuti anthu anapita kukalambira pamaso pa mmodziyo, kufikira ku Dani. Ndipo anamanga nyumba ya malo okwezeka, napanga ansembe ochokera kwa anthu wamba, amene sanali a ana a Levi. Ndipo Yeroboamu anakhazikitsa chikondwerero m’mwezi wachisanu ndi chitatu, pa tsiku lakhumi ndi chisanu la mweziwo, chonga chikondwerero chimene chili mu Yuda, napereka nsembe pa guwa la nsembe. Momwemonso anachitira ku Beteli, kupereka nsembe kwa ana a ng’ombe amene anawapanga; ndipo anaika ku Beteli ansembe a malo okwezeka amene anawapanga. Choncho anapereka nsembe pa guwa la nsembe limene anapanga ku Beteli pa tsiku lakhumi ndi chisanu la mwezi wachisanu ndi chitatu, ndiye mwezi umene anauyambitsa m’mtima mwake yekha; nakhazikitsa chikondwerero kwa ana a Israyeli; napereka nsembe pa guwa la nsembe, nafukiza lubani. 1 Mafumu 12:25–33.
In the foundational history of the ten northern tribes, there was a rebellion that had been typified by Israel's rejection of God as king, and also by the rebellion of Aaron and the golden calf. Aaron’s rebellion was at the foundational history of ancient Israel and Jeroboam’s was at the foundational history of the ten northern tribes. “Line upon line” Aaron, as a high priest represents the church and Jeroboam as king, represents the state. Those two foundational rebellions are a line that includes the foundational rebellion of the people of Israel in desiring a human king.
Katikati ya historia ya msingi ya yale makabila kumi ya kaskazini, kulikuwapo uasi uliokuwa umefanyiwa mfano kwa kukataliwa kwa Mungu na Israeli kuwa Mfalme, na pia kwa uasi wa Haruni na ndama wa dhahabu. Uasi wa Haruni ulikuwa katika historia ya msingi ya Israeli ya kale, na wa Yeroboamu ulikuwa katika historia ya msingi ya yale makabila kumi ya kaskazini. “Line upon line” Haruni, akiwa kuhani mkuu, analiwakilisha kanisa, na Yeroboamu, akiwa mfalme, analiwakilisha dola. Hayo maasi mawili ya msingi ni mstari unaojumuisha uasi wa msingi wa watu wa Israeli katika kutamani mfalme wa kibinadamu.
490
490
There are three periods of four hundred and ninety years in the sacred history that is represented in the book of Ezekiel, and one was associated with the kings, the other with the sanctuary and the other with the host. Those three periods align with the rebellion of Aaron, (the sanctuary), Saul (the host) and Jeroboam (the king). Of the three symbols of prophet, priest and king, it is king Saul who is identified as prophesying, and Aaron was the priest, and Jeroboam was the king.
İezekiel kitabında tasvir edilen mukaddes tarihte dört yüz doksan yıllık üç dönem vardır; bunlardan biri krallarla, diğeri mabetle, öteki ise orduyla ilişkilidir. Bu üç dönem, Harun’un isyanı (mabet), Saul’un isyanı (ordu) ve Yeroboam’ın isyanı (kral) ile aynı hizaya gelmektedir. Peygamber, kâhin ve kraldan oluşan üç simge içinde, peygamberlik ettiği belirtilen kişi Kral Saul’dur; Harun kâhindi, Yeroboam ise kraldı.
And it came to pass, when all that knew him beforetime saw that, behold, he prophesied among the prophets, then the people said one to another, What is this that is come unto the son of Kish? Is Saul also among the prophets? And one of the same place answered and said, But who is their father? Therefore it became a proverb, Is Saul also among the prophets? 1 Samuel 10:11, 12.
I kadika, wakati wote waliomjua tangu zamani walipoona kwamba, tazama, alitabiri miongoni mwa manabii, ndipo watu wakaambiana, Ni nini hiki kilichompata mwana wa Kishi? Je! Sauli naye yumo miongoni mwa manabii? Na mtu mmoja wa mahali pale akajibu, akasema, Lakini baba yao ni nani? Kwa hiyo ikawa methali, Je! Sauli naye yumo miongoni mwa manabii? 1 Samweli 10:11, 12.
The church triumphant consists of a thirty-year old prophet, a thirty-year old priest and a thirty-year old king, represented by Ezekiel who began in the thirtieth year, Joseph who began his service in the thirtieth year and king David who began to reign in his thirtieth year. The church triumphant is represented in the last eight chapters of the book of Ezekiel as the temple that fills the earth, and the church triumphant is Philadelphia, which is the eighth church that is of the seven.
Kanisa yenye kushinda inajumuisha nabii wa miaka thelathini, kuhani wa miaka thelathini, na mfalme wa miaka thelathini, wakiwakilishwa na Ezekieli aliyeanza katika mwaka wa thelathini, Yosefu aliyeanza utumishi wake katika mwaka wa thelathini, na mfalme Daudi aliyeanza kutawala katika mwaka wake wa thelathini. Kanisa yenye kushinda linawakilishwa katika sura nane za mwisho za kitabu cha Ezekieli kama hekalu linaloijaza dunia, na kanisa yenye kushinda ni Filadelfia, ambalo ni kanisa la nane lililo la yale saba.
The prophetic line of Josiah that began in 977 BC ends at the soon-coming Sunday law. The purification and sealing of the one hundred and forty-four thousand that began on December 31, 2023, began when Michael descended to resurrect the two witnesses of Revelation eleven. 2023 arrived twenty-two years after September 11, 2001, just as the Alien and Sedition Acts of 1798 arrive twenty-two years after the Declaration of Independence in 1776. Jeroboam’s twenty-two-year reign began in 977 BC when the prophecy of Josiah was set forth. At that time the disobedient prophet of 1 Kings chapter thirteen, confronted Jeroboam’s apostasy just as Moses confronted Aaron’s apostasy, and Samuel confronted the host who desired a king. Those confrontations against foundational apostasies represented by the message of the disobedient prophet, Moses and Samuel represent the loud cry of the third angel at the Sunday law. It is the warning message proclaimed by the ensign, which is represented in the history of Jeroboam as the prediction of Josiah accompanied with a “sign.”
Josianing miloddan avvalgi 977-yilda boshlangan payg‘ambarlik chizig‘i yaqinda keladigan yakshanba qonuni bilan nihoyasiga yetadi. 2023-yil 31-dekabrda boshlangan bir yuz qirq to‘rt mingning poklanishi va muhrlanishi, Mixail Vahiy kitobining o‘n birinchi bobidagi ikki guvohni tiriltirish uchun tushganida boshlandi. 2023-yil 2001-yil 11-sentyabrdan yigirma ikki yil keyin yetib keldi, xuddi 1798-yildagi Chet elliklar va Fitna to‘g‘risidagi qonunlar 1776-yildagi Mustaqillik Deklaratsiyasidan yigirma ikki yil keyin yetib kelgani kabi. Yeribomning yigirma ikki yillik hukmronligi miloddan avvalgi 977-yilda, Josiyo haqidagi bashorat ilgari surilgan paytda boshlandi. O‘sha vaqtda 1 Shohlar kitobining o‘n uchinchi bobidagi itoatsiz payg‘ambar, Muso Horunning murtadligiga qarshi chiqqani kabi va Shomuil podsho istagan jamoaga qarshi chiqqani kabi, Yeribomning murtadligiga qarshi chiqdi. Itoatsiz payg‘ambar, Muso va Shomuil xabari bilan ifodalangan asosiy murtadliklarga qarshi o‘sha qarama-qarshiliklar, yakshanba qonuni vaqtida uchinchi farishtaning baland faryodini ifodalaydi. Bu alomat bilan ifodalangan ogohlantirish xabaridir; u Yeribom tarixida “alomat” bilan birga berilgan Josiyo haqidagi bashorat sifatida tasvirlanadi.
And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him.
Si, tazama, akaja mtu wa Mungu kutoka Yuda kwa neno la Bwana mpaka Betheli; naye Yeroboamu alikuwa amesimama kando ya madhabahu ili kufukiza uvumba. Akaililia madhabahu kwa neno la Bwana, akasema, Ee madhabahu, madhabahu, Bwana asema hivi: Tazama, mtoto atazaliwa kwa nyumba ya Daudi, jina lake Yosia; naye juu yako atawatoa dhabihu makuhani wa mahali pa juu wanaofukiza uvumba juu yako, na mifupa ya watu itateketezwa juu yako. Naye akatoa ishara siku iyo hiyo, akisema, Hii ndiyo ishara aliyonena Bwana; tazama, madhabahu itapasuka, na majivu yaliyo juu yake yatamwagika. Ikawa, mfalme Yeroboamu aliposikia neno la yule mtu wa Mungu, aliyekuwa ameilia madhabahu katika Betheli, akanyoosha mkono wake kutoka madhabahuni, akisema, Mkamateni. Na mkono wake aliounyoosha juu yake ukakauka, hata asiweze kuurudisha kwake tena.
The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:1–10.
Altari pia ilipasuka, na majivu yakamwagika kutoka madhabahuni, sawasawa na ile ishara ambayo mtu wa Mungu alikuwa ametoa kwa neno la Bwana. Naye mfalme akajibu, akamwambia mtu wa Mungu, Sihi sasa uso wa Bwana, Mungu wako, ukaniombee, ili mkono wangu unirudie tena. Yule mtu wa Mungu akamsihi Bwana, na mkono wa mfalme ukamrudia tena, ukawa kama ulivyokuwa kwanza. Kisha mfalme akamwambia mtu wa Mungu, Njoo nyumbani pamoja nami, ujiburudishe, nami nitakupa thawabu. Lakini mtu wa Mungu akamwambia mfalme, Hata kama ungenipa nusu ya nyumba yako, sitaingia pamoja nawe, wala sitakula mkate wala kunywa maji mahali hapa; kwa maana ndivyo nilivyoagizwa kwa neno la Bwana, akisema, Usile mkate, wala usinywe maji, wala usirudi kwa njia ile ile uliyokuja nayo. Basi akaenda kwa njia nyingine, wala hakurudi kwa njia ile ile aliyokuja Betheli. 1 Wafalme 13:1–10.
The prophet’s refusal to eat with Jeroboam in spite of the offer of “half thine house” aligns with Herod’s promise to Salome of half of his kingdom.
Ukukana kwa nabii kula pamoja na Yeroboamu, licha ya ahadi ya “nusu ya nyumba yako,” kunapatana na ahadi ya Herode kwa Salome ya nusu ya ufalme wake.
And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee; And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. Mark 6:21–24.
Na, siku iliyojaa kufaa ilipowadia, Herode, katika siku ya kuzaliwa kwake, akawaandalia chakula cha jioni wakuu wake, maakida wakuu, na watu wa cheo wa Galilaya; na binti ya huyo Herodia alipoingia ndani, akacheza, akampendeza Herode na wale walioketi pamoja naye, mfalme akamwambia yule kijana mwanamke, Niombe chochote utakacho, nami nitakupa. Naye akamwapia, Lolote utakaloniiomba, nitakupa, hata nusu ya ufalme wangu. Naye akatoka nje, akamwambia mama yake, Niombe nini? Naye akasema, Kichwa cha Yohana Mbatizaji. Marko 6:21–24.
Herod’s pledge of half his kingdom took place at his birthday. Herod is a symbol of Rome, and the ten kings of Revelation seventeen are typified by the tenfold division of Rome in Daniel chapter seven, and the ten toes of chapter two. His birthday is marked when the sixth kingdom is replaced by the seventh kingdom at the Sunday law, and in this sense, it is the birthday of the United Nations as the seventh kingdom of Bible prophecy. At the soon-coming Sunday law, the ten kings, represented by Jeroboam’s ten northern tribes, agree to give their kingdom to the beast for one hour in Revelation ‘seventeen’.
Kulayɛs Herode nke afuli fɛ̀lɛ afɛŋ a pɛlɛ kɛŋe, a kɛ́rɛ na mɔɔri yá sira. Herode ni ishara ya Roma, kɛ́ ni bakulɛbɛ kumi ba Ufunuo kɛ́ri na saba ni bafanikishwɛ na mgawanyiko wa Roma mara kumi katika Danieli sura ya saba, kɛ́ na vidole kumi vya miguu vya sura ya pili. Siku yake ya kuzaliwa huwekwa alama wakati ufalme wa sita unapoondolewa na ufalme wa saba katika sheria ya Jumapili, kɛ́ katika maana hii ni siku ya kuzaliwa ya Umoja wa Mataifa kama ufalme wa saba wa unabii wa Biblia. Katika sheria ya Jumapili iliyo karibu kuja, wafalme kumi, wanaowakilishwa na makabila kumi ya kaskazini ya Yeroboamu, hukubali kumpa yule mnyama ufalme wao kwa saa moja katika Ufunuo “kumi na saba”.
For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:17.
උන් වහන්සේගේ කැමැත්ත ඉටු කිරීමටත්, එක මනසකින් එකඟ වීමටත්, දෙවියන් වහන්සේගේ වචන සම්පූර්ණ වන තුරු තම රාජ්යය මෘගයාට දීමටත් දෙවියන් වහන්සේ ඔවුන්ගේ හෘදයන් තුළ තබා ඇත. එළිදරව් 17:17.
Before we take up Ezekiel’s prophecy of chapter four, we will identify the ‘thirteen’ times Ezekiel directly identifies a date. Those thirteen waymarks break down generally between the world and God’s people. The world represented by Egypt is placed into a direct date six times, and Tyre is addressed once, and the other six times Jerusalem is the subject. The book begins in 592 BC which is the thirtieth year of the seventeenth Jubilee cycle and verse one of chapter forty of Ezekiel identifies October 22, 573 BC as the end of the cycle. The Jubilee cycle represents the sealing time of the one hundred and forty-four thousand from 9/11 unto the soon-coming Sunday law, which in turn is represented in a fractal of that very history from December 31, 2023 unto the soon-coming Sunday law. Both periods were typified by August 11, 1840 unto October 22, 1844.
பாடுபொருள் நான்காம் அதிகாரத்திலுள்ள எசேக்கியேலின் தீர்க்கதரிசனத்தை நாம் எடுத்துரைப்பதற்கு முன், எசேக்கியேல் நேரடியாக ஒரு தேதியைச் சுட்டிக்காட்டும் ‘பதின்மூன்று’ இடங்களை நாம் அடையாளம் காண்போம். அந்தப் பதின்மூன்று அடையாளக்கற்கள், பொதுவாக உலகத்தினும் தேவனுடைய ஜனங்களினும் இடையேப் பிரிகின்றன. எகிப்தினால் பிரதிநிதிப்படுத்தப்படும் உலகம் ஆறு முறை நேரடியான தேதியோடு வைக்கப்படுகிறது; தீரு ஒருமுறைச் சொல்லப்படுகிறது; மற்ற ஆறு முறை எருசலேம் பொருளாக இருக்கிறது. இந்தப் புத்தகம் கி.மு. 592ஆம் ஆண்டில் ஆரம்பிக்கிறது; அது பதினேழாவது யூபிலி சுழற்சியின் முப்பதாவது ஆண்டாகும்; மேலும் எசேக்கியேல் நாற்பதாம் அதிகாரத்தின் முதல் வசனம் கி.மு. 573 அக்டோபர் 22ஆம் தேதியை அந்தச் சுழற்சியின் முடிவாகக் குறிப்பிடுகிறது. யூபிலி சுழற்சி, 9/11 முதல் விரைவில் வரவிருக்கும் ஞாயிற்றுக்கிழமைச் சட்டம் வரையிலான காலப்பகுதியில் ஒரு இலட்சத்து நாற்பத்து நான்கு ஆயிரம் பேரின் முத்திரையிடும் காலத்தைச் சுட்டிக்காட்டுகிறது; அதே வரலாற்றின் ஒரு பிராக்டலில், டிசம்பர் 31, 2023 முதல் விரைவில் வரவிருக்கும் ஞாயிற்றுக்கிழமைச் சட்டம் வரையிலான காலத்தையும் அது பிரதிநிதித்துவப்படுத்துகிறது. இவ்விரு காலப்பகுதிகளும் ஆகஸ்ட் 11, 1840 முதல் அக்டோபர் 22, 1844 வரையிலான காலத்தினால் முன்னுருவாகக் காட்டப்பட்டன.
On August 11, 1840 no less a personage than Jesus Christ descended as the mighty angel of Revelation ten who brought a little book that God’s people were to take and eat. The same angel again descended at 9/11 to mark the beginning of the sealing time. The same angel descended on December 31, 2023 to resurrect the two witnesses who had been slain in the street of that great city of Sodom and Egypt, where also the Lord was crucified. That descent marked the closing period of the sealing time. Within the fractal period of December 31, 2023 unto the Sunday law, Ezekiel the priest is given a vision of the temple in heaven. At that time, he is made dumb and only speaks when God commands him to do so. His condition lasts until the soon-coming Sunday law, represented by the destruction of Jerusalem.
Mungu wa 11 Agosti, 1840, si mwingine bali Yesu Kristo alishuka kama malaika mwenye nguvu wa Ufunuo kumi aliyeleta kijitabu ambacho watu wa Mungu walipaswa kukitwaa na kukila. Malaika yuleyule alishuka tena wakati wa 9/11 kuashiria mwanzo wa wakati wa kutiwa muhuri. Malaika yuleyule alishuka tarehe 31 Desemba, 2023, ili kuwafufua wale mashahidi wawili waliokuwa wameuawa katika njia kuu ya mji ule mkubwa wa Sodoma na Misri, ambamo pia Bwana alisulubiwa. Kushuka huko kuliashiria kipindi cha kufunga cha wakati wa kutiwa muhuri. Ndani ya kipindi cha fractal kutoka tarehe 31 Desemba, 2023, hadi sheria ya Jumapili, Ezekieli, kuhani, anapewa maono ya hekalu lililo mbinguni. Wakati huo, anafanywa kuwa bubu, naye hunena tu Mungu anapomwamuru afanye hivyo. Hali yake hudumu hadi sheria ya Jumapili iliyo karibu kuja, inayowakilishwa na kuangamizwa kwa Yerusalemu.
As with John, Ezekiel is commanded to take the book that was in the descending angel’s hand in Revelation ten, and also told to eat the book of lamentation, mourning and woe.
Mwa kufwanana na Yohane, Ezekieli aalamriwa kuuchukua ule kitabu uliokuwamo mkononi mwa malaika ashukaye katika Ufunuo kumi, naye pia akaambiwa kukila kile kitabu cha maombolezo, vilio, na ole.
But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Ezekiel 2:8–10.
Lakini wewe, mwanadamu, sikia nikuambiayo; usiwe mkaidi kama nyumba hiyo iliyoasi; fungua kinywa chako, ule hicho nikupacho. Nami nilipotazama, tazama, mkono mmoja ulitumwa kwangu; na tazama, ndani yake mlikuwa na gombo la chuo; naye akalikunjua mbele yangu; nalo lilikuwa limeandikwa ndani na nje; na ndani yake mliandikwa maombolezo, na vilio, na ole. Ezekieli 2:8–10.
The message is represented as a threefold message, thus typifying the message of the three angels of Revelation fourteen. It is therefore the sealing message of the third angel that seals those within Jerusalem who are lamenting and mourning the sin of the church and the land as represented in chapter nine of Ezekiel and chapter seven of Revelation.
Ujumbe huo unawakilishwa kuwa ujumbe wa namna tatu, hivyo ukifananisha ujumbe wa malaika watatu wa Ufunuo kumi na nne. Kwa hiyo, ni ujumbe wa kutiwa muhuri wa malaika wa tatu unaowatia muhuri wale walio ndani ya Yerusalemu wanaolia kwa huzuni na kuomboleza kwa ajili ya dhambi ya kanisa na ya nchi, kama inavyowakilishwa katika sura ya tisa ya Ezekieli na sura ya saba ya Ufunuo.
And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer’s inkhorn by his side; And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. Ezekiel 9:3, 4.
Ne Utukufu wa Mungu wa Israeli ulikuwa umeinuka kutoka juu ya kerubi, alipokuwa, mpaka kizingiti cha nyumba. Naye akamwita yule mtu aliyekuwa amevaa kitani, aliyekuwa na kidau cha mwandishi ubavuni mwake; naye Bwana akamwambia, Pita kati ya mji, kati ya Yerusalemu, ukatie alama katika vipaji vya nyuso za watu wanaougua na kulia kwa sababu ya machukizo yote yanayotendwa katikati yake. Ezekieli 9:3, 4.
Those who receive the seal are mourning for the sins of the church and the sins of the land, and Ezekiel’s testimony is woven upon the history of Jerusalem and Egypt, symbols of the church and the world.
ئەوانەی مۆرەکە وەردەگرن، بۆ گوناهەکانی کڵێسا و گوناهەکانی خاکەکە خەمبارن، و شایەتیی حەزقیال لەسەر مێژووی ئۆرشەلیم و میسر تەنراوە، کە هێماکانی کڵێسا و جیهانن.
“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world. …
“Ukulowa kwa utakatifu wa Mungu hakujapoteza kabisa uwezo wake. Wakati ambapo hatari na huzuni ya kanisa ni kuu zaidi, kile kikundi kidogo kinachosimama katika nuru kitakuwa kikiguna na kulia kwa sababu ya machukizo yanayotendwa katika nchi. Lakini hasa zaidi maombi yao yatapanda kwa ajili ya kanisa, kwa sababu washiriki wake wanafanya kwa kufuata namna ya ulimwengu. …”
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 209, 210.
“Amri ni hii: ‘Pita katikati ya mji, katikati ya Yerusalemu, nawe tia alama juu ya vipaji vya nyuso za watu wale wanaougua na kulia kwa sababu ya machukizo yote yanayotendwa katikati yake.’ Hao waunguaji na waliao walikuwa wakitangaza maneno ya uzima; walikuwa wamekemea, wameshauri, na kusihi. Baadhi ya wale waliokuwa wakimvunjia Mungu heshima walitubu na kunyenyekeza mioyo yao mbele Zake. Lakini utukufu wa Bwana ulikuwa umeondoka kwa Israeli; ingawa wengi walizidi kuendelea na maumbo ya dini, uweza na uwepo Wake vilikosekana.” Testimonies, juzuu ya 5, 209, 210.
In the context of the book of lamentations, mourning and woe typifying the three angels of Revelation fourteen, the lamentations and mourning are the first and second angels, and the third is the message of woe, a symbol of the east wind that is held in check by the four restraining angels of Revelation seven.
Mu miterere y’igitabo cy’Amaganya, kuboroga n’amakuba bishushanya abamarayika batatu bo mu Byahishuwe cumi na bine; amaganya no kuboroga ni bo marayika wa mbere n’uwa kabiri, naho uwa gatatu akaba ari ubutumwa bw’amakuba, ikimenyetso cy’umuyaga w’iburasirazuba ufashwe ngo udahuhuta n’abamarayika bane b’inzitizi bo mu Byahishuwe karindwi.
Egypt
Misri
In the book of Ezekiel, there are thirteen dates referenced. The first of the Egypt set of dates is Ezekiel 29:1, and it represented 587 BC.
Di pirtûka Hezekiel de, sêzdeh dîrok tên gotin. Yekemîn ji koma dîrokan a Misrê Hezekiel 29:1 e, û ew sala 587 B.Z. temsîl dikir.
In the tenth year, in the tenth month, in the twelfth day of the month, the word of the Lord came unto me, saying, Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:1–3.
Mu mwaka gwa ikumi, mu mwezi gwa ikumi, ku itariki ikumi na ibiri ya mwezi, ijambo lya Bwana likanijilia, likisema, Mwana wa mtu, elekeza uso wako juu ya Farao, mfalme wa Misri, nawe utoe unabii juu yake, na juu ya Misri yote: Nena, ukaseme, Bwana MUNGU asema hivi; Tazama, mimi ni juu yako, Farao mfalme wa Misri, joka kubwa linalolala katikati ya mito yake, aliyesema, Mto wangu ni wangu mwenyewe, nami nimejifanyia mwenyewe. Ezekieli 29:1–3.
587 BC is the year of the siege, which began one and a half years before the destruction of Jerusalem. At that time Ezekiel proclaims that God would overthrow Egypt, and that the overthrow would demonstrate to God’s people their foolishness for trusting in the dragon of Egypt. By the end of the chapter a pronouncement is made that Egypt would be given to Babylon, thus identifying when the ten kings give their seventh kingdom of Bible prophecy to modern Babylon—the eighth kingdom that is of the seven. That prophecy was fulfilled ‘seventeen’ years later in 571 BC as set forth at the end of the chapter. Chapter 29 therefore contains the first and the last reference of dating associated with Egypt.
587 KK ni mwaka wa mazingiro, yaliyoanza mwaka mmoja na nusu kabla ya kuangamizwa kwa Yerusalemu. Wakati huo Ezekieli anatamka kwamba Mungu angeiangusha Misri, na kwamba kuangushwa huko kungewadhihirishia watu wa Mungu upumbavu wao kwa kumtegemea joka wa Misri. Kufikia mwisho wa sura hiyo, hutolewa tamko kwamba Misri ingetolewa kwa Babeli, hivyo kubainisha wakati ambapo wale wafalme kumi wanautoa ufalme wao wa saba wa unabii wa Biblia kwa Babeli ya kisasa—ufalme wa nane ulio wa wale saba. Unabii huo ulitimizwa miaka ‘kumi na saba’ baadaye, katika 571 KK, kama ilivyoelezwa mwishoni mwa sura hiyo. Kwa hiyo, sura ya 29 ina rejeo la kwanza na la mwisho la tarehe linalohusishwa na Misri.
And it came to pass in the seven and twentieth year, in the first month, in the first day of the month, the word of the Lord came unto me, saying, Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it: Therefore thus saith the Lord God; Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army. I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord God. In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:17–21.
Mu mwaka gwa makumi gabili na saba, mu mwezi gwa kwanza, ku isiku lya kwanza lya mwezi, izu lya Yehova lyiza kuli ne, likati, Mwana gwa muntu, Nebukadirezara mfumu gwa Babeli alengisye likuga lyakwe lya basilikali kubomba mulimo mukulu kuleta na Tulo; mutwe gŵense gwapelwe mbala, kandi ibega lyense lyafungulwemo urusu; lelo atakwete malipilo, nanshi likuga lyakwe, pa Tulo, pa mulimo gwo babombile kuleta nalo. Kanshi bope Yehova Mfumu akuti: Lola, nindipelesya ichiisi cha Misiri kuli Nebukadirezara mfumu gwa Babeli; ndipo agwega bingi bwakwe, agwega ichipya chakwe, kandi agwega ichakupokelamo; ndipo chibe malipilo ga likuga lyakwe lya basilikali. Nimpile ichiisi cha Misiri pa mulimo gwakwe gwa kubombela, uwo abombile kuleta nalo, pa kuti babombelaga Ine, akuti Yehova Mfumu. Pa isiku lila ninditubulya ihembe lya nyumba ya Israyeli, kandi nikukupa kusokoloka kwa kanwa pakati pawo; ndipo bakamanya ukuti Ine ne Yehova. Hezekeli 29:17–21.
The twentieth year in the first month in the first day of verse seventeen represents the last date of the thirteen dates in Ezekiel, and it is the only date that falls after October 22, 573 BC. It represents when the king of the north in Daniel eleven verses forty-two and forty-three is given Egypt, as well as the point when the ten kings give their seventh kingdom to the eighth kingdom that is of the seven. It is fulfilled when the “horn of the house of Israel” buds forth. In Isaiah Israel buds in the day of the east wind.
Omwaka gwa makumi gaabili, mu mwezi gwa kwanza, ku lunaku lwa kwanza, lwa olunyiriri lwa kkumi na musanvu, lukiikirira olunaku olw’enkomerero ku nnaku kkumi na ssatu eziri mu Ezeekyeri, era lwe lunaku lwokka olugwa oluvannyuma lwa Okitobba 22, 573 BC. Lukiikirira ekiseera kabaka ow’obukiikakkono mu Danyeri kkumi n’emu, ennyiriri amakumi ana mu bbiri ne amakumi ana mu ssatu, ky’aweerwamu Misiri; era n’akabonero akalaga ekiseera bakabaka ekkumi lwe bawa obwakabaka bwabwe obw’omusanvu eri obwakabaka obw’omunaana obuva mu musanvu. Kituukirizibwa ekiseera “ejjembe ery’ennyumba ya Isiraeri” lwe limera. Mu Isaaya, Isiraeri emera ku lunaku lw’empewo ey’obuvanjuba.
He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Isaiah 27:8.
Abana ba Yakobo bazoshora imizi; Isirayeli izoshurumba kandi ishurikize, yuzuze isi yose ivyamwa. Yesaya 27:8.
When Ezekiel 29:17 is fulfilled, and the dragon of Egypt is given to the papal beast at the soon-coming Sunday law the latter rain will be poured out without measure upon Israel. That rain began on 9/11 as a sprinkling as typified by Christ breathing upon His disciples after He descended to earth after He had ascended to His Father following His resurrection.
Ezekieli 29:17 nikatimia, na joka wa Misri atakapotiwa mikononi mwa mnyama wa kipapa katika sheria ya Jumapili iliyo karibu kuja, mvua ya masika ya mwisho itamiminwa juu ya Israeli bila kipimo. Mvua hiyo ilianza tarehe 9/11 kama manyunyu, kama ilivyofananishwa na Kristo alipowapulizia wanafunzi Wake baada ya kushuka duniani, baada ya kuwa amepaa kwa Baba Yake kufuatia ufufuo Wake.
“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.
“Kuristî fer, li ser şagirtên xwe Ruhê Pîroz difû, û aştiya xwe ji wan re dida, mîna çend tirşikan bû berî barîna fireh a ku di roja Pentecostê de bû ku were dayîn.” Spirit of Prophecy, cild 3, 243.
Ezekiel’s prediction of the fall of Egypt was proclaimed in 587 BC, the year of the siege, and ‘seventeen’ years later the prediction was fulfilled. It is fulfilled in the period represented by the number ‘seventeen,’ thus representing the hidden history of verse forty of Daniel eleven. It is to be fulfilled during the sealing time of the one hundred and forty-four thousand which is portrayed in chapter nine of Ezekiel. In the sealing time the latter rain is poured out, first as a sprinkling at 9/11 and then a full outpouring at the Sunday law. It is fulfilled according to Isaiah in the “day of the east wind,” and Islam is the east wind, and Islam is the third “woe.” The message Ezekiel was to eat was a threefold message, of which the third part was the message of woe.
Ezraeli yo ka wa Misiri kuanguka kwakwe ulitangazwa mwaka 587 K.K., mwaka wa mazingirwa, na miaka “kumi na saba” baadaye unabii huo ukatimizwa. Unatimizwa katika kipindi kinachowakilishwa na hesabu “kumi na saba,” hivyo ukiwakilisha historia iliyofichika ya aya ya arobaini ya Danieli kumi na moja. Unapaswa kutimizwa wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu, jambo linalooneshwa katika sura ya tisa ya Ezekieli. Wakati wa kutiwa muhuri mvua ya masika ya mwisho humwagwa, kwanza kama manyunyo katika 9/11 na kisha kama umwagiko kamili katika sheria ya Jumapili. Unatimizwa kulingana na Isaya katika “siku ya upepo wa mashariki,” na Uislamu ndio upepo wa mashariki, na Uislamu ndio “ole” la tatu. Ujumbe ambao Ezekieli alipaswa kuula ulikuwa ujumbe wa namna tatu, ambao sehemu yake ya tatu ilikuwa ujumbe wa ole.
Ezekiel’s thirteen dated messages were set forth in connection with Jerusalem, Egypt and Tyre. They were all addressing rebellion as represented by the number "thirteen."
Izigama cumi na bitatu vya Ezekieli, vyari bifitanye isano na Yerusalemu, Egiputa na Tiro. Vyose vyariko biraraba ku bugarariji, nk’uko bugereranywa n’umubare “cumi na bitatu.”
We will continue to consider the dating of Ezekiel in the next article.
Tukwetelekela okucerereza okw’okuwa ennaku mu kitabo kya Ezeekyeri mu kiwandiiko ekiddako.