There are ‘thirteen’ references to dates in the book of Ezekiel; six address Jerusalem, six address Egypt and one Tyre. All the references are set within the context of rebellion, which the number ‘thirteen’ symbolizes. The year after Ezekiel’s wife died from a stroke, marking the beginning of the third siege, Ezekiel was commanded to speak against Egypt, identifying that it would be desolate for forty years.
Mu gitabo cya Ezekiyeli harimo ibyerekezo ‘cumi na bitatu’ by’amatariki; bitandatu byerekeye Yerusalemu, bitandatu byerekeye Misiri, kandi kimwe cyerekeye Tiro. Ibyo byerekezo byose bishyizwe mu rwego rw’ubugome bwo kwigomeka, ari byo umubare ‘cumi na bitatu’ ushushanya. Mu mwaka wakurikiye urupfu rw’umugore wa Ezekiyeli, wapfuye azize indwara yo mu bwonko, bikaba byararanze intangiriro yo kugotwa kwa gatatu, Ezekiyeli yategetswe kuvugira Misiri, agaragaza ko izahinduka umusaka mu gihe cy’imyaka mirongo ine.
And I will make the land of Egypt desolate in the midst of the countries that are desolate, and her cities among the cities that are laid waste shall be desolate forty years: and I will scatter the Egyptians among the nations, and will disperse them through the countries. Yet thus saith the Lord God; At the end of forty years will I gather the Egyptians from the people whither they were scattered: And I will bring again the captivity of Egypt, and will cause them to return into the land of Pathros, into the land of their habitation; and they shall be there a base kingdom. Ezekiel 29:12–14.
Ami ngĩgĩa bũrũri wa Misiri ithaka-rĩa kũrĩa mabũrũri mangĩ marĩ marathiru, na itũũra ciake gatagatĩ ka itũũra iria ciathukitio nĩgũgĩa thiru mĩaka mĩrongo ĩna; na ngaatatanĩria Aimisiri gatagatĩ ka ndũrĩrĩ, na ngaaũranĩria kũu mabũrũri-inĩ. No-rĩ, atĩĩ nĩguo Mwathani Jehova ekuuga; Mĩaka mĩrongo ĩna yarĩhĩtũka, nĩngũcookanĩria Aimisiri kuuma kũrĩ andũ aria maatatanĩrĩrwo kũo: Na ngacookia ũtumwa wa Misiri, na ngatũma macookerere bũrũri wa Pathrosi, bũrũri wa gũtũũra kwao; nao nĩmakorwo kũu marĩ ũthamaki mũnyinyi. Ezekieli 29:12–14.
The siege began in 588 BC, and a year later in 587 BC Ezekiel was commanded to speak. In verse ‘seventeen’, 571 BC identifies that Egypt will be given to Babylon for services rendered. Bible chronologists suggest 567 BC unto 527 BC as the forty-year period identified in the verses, and from the initial message of judgment proclaimed in 587 BC until verse seventeen’s pronouncement in 571 BC that the Lord had given Egypt into the hand of Nebuchadnezzar, we find a ‘seventeen-year’ period.
Kukingirwa kwatangiye mu wa 588 mbere ya Kristo, maze umwaka umwe nyuma yaho, mu wa 587 mbere ya Kristo, Ezekiyeli ategekwa kuvuga. Mu murongo wa “cumi na karindwi”, umwaka wa 571 mbere ya Kristo werekana ko Egiputa izahabwa Babuloni ku bw’imirimo yakorewe. Abakurikirana ibihe bya Bibiliya batanga igitekerezo cy’uko imyaka mirongo ine ivugwa muri iyo mirongo ari iyo kuva mu wa 567 mbere ya Kristo kugeza mu wa 527 mbere ya Kristo; kandi uhereye ku butumwa bwa mbere bw’urubanza bwatangajwe mu wa 587 mbere ya Kristo kugeza ku itangazo ryo mu murongo wa cumi na karindwi ryo mu wa 571 mbere ya Kristo, rivuga ko Uwiteka yahaye Egiputa mu kuboko kwa Nebukadinezari, dusangamo igihe cy’“imyaka cumi n’irindwi.”
Nebuchadnezzar’s army fought a long, difficult campaign against Tyre (the siege lasted about 13 years, roughly 586–573 BC). The soldiers worked extremely hard (every head was made bald and every shoulder rubbed bare from carrying loads), yet they received no significant wages or spoil from Tyre itself. Because of this unprofitable labor, God determined to give Egypt to Nebuchadnezzar as compensation (“wages”) for the work his army did against Tyre.
لەشکری نەبوکەدنەسەر شەڕێکی درێژ و سەختیان دژ بە سور کرد (ئابڵۆقەکە نزیکەی ١٣ ساڵ بەردەوام بوو، لە نزیکەی ٥٨٦–٥٧٣ پ.ز). سەربازەکان زۆر بە توندی کاریان کرد (هەموو سەرێک کەل بووبوو و هەموو شانێک لە هەڵگرتنی بار ناسور بووبوو)، بەڵام لە خودی سور هیچ کرێیەکی گرنگ یان تاڵانیان دەست نەکەوت. لەبەر ئەم ماندووبوونەی بێقازانجەوە، خودا بڕیاری دا میسر بدات بە نەبوکەدنەسەر وەک قەرەبوویەک ("کرێ") بۆ ئەو کارەی کە لشکرەکەی دژ بە سور کردی.
And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house. Luke 10:7.
Û di heman malê de bimînin, ji tiştên ku ew didin bixwin û vexwin; çimkî karker heqê mûçeya xwe dike. Ji male malê neçin. Lûqa 10:7.
Nebuchadnezzar therefore took Tyre first and after the thirteen-year siege he was given Egypt. Before he took Tyre, he took Jerusalem in 586 BC, then he accomplished a siege of thirteen years against Tyre, and thereafter Egypt. Jerusalem was taken in 586 BC, and the siege of Tyre began 586 BC and went unto 573 BC. The number thirteen is associated with the United States.
Nabukadnezari, basi, aliutwaa kwanza Tiro; na baada ya kuzingirwa kwa miaka kumi na mitatu, akapewa Misri. Kabla ya kuutwaa Tiro, aliutwaa Yerusalemu mwaka 586 KK; kisha akatekeleza kuzingirwa kwa miaka kumi na mitatu dhidi ya Tiro, na baadaye Misri. Yerusalemu ulitwaliwa mwaka 586 KK, na kuzingirwa kwa Tiro kulianza mwaka 586 KK na kuendelea hadi mwaka 573 KK. Namba kumi na tatu inahusishwa na Marekani.
Sister White informs us that Jerusalem in the book of Ezekiel represents the Laodicean Seventh-day Adventist church, and Nebuchadnezzar, the king of the north represents the papal power in the latter days. In the historical illustration of chapter twenty-nine, the latter-day robbers of thy people representing papal Rome, conquers three entities in the chapter. First he takes Jerusalem, then Tyre and finally Egypt.
Dada White atumenyesha kwamba Yerusalemu katika kitabu cha Ezekieli inaliwakilisha kanisa la Waadventista Wasabato wa Laodikia, na Nebukadneza, mfalme wa kaskazini, anaiwakilisha mamlaka ya upapa katika siku za mwisho. Katika kielelezo cha kihistoria cha sura ya ishirini na tisa, wanyang’anyi wa watu wako wa siku za mwisho, wanaowakilisha Roma ya kipapa, wanaishinda taasisi tatu katika sura hiyo. Kwanza anaiteka Yerusalemu, kisha Tiro, na hatimaye Misri.
Judgment begins at the house of God and the horn of Protestantism in the United States is first conquered in advance of the Sunday law. The horn of apostate Protestantism in the United States includes the Laodicean Seventh-day Adventist church that represents the “former” covenant people who are passed by as was ancient Israel in the year 34 and the Protestants in 1844. The passing by of those former covenant people of God in 34 and 1844 are both represented in the prophetic history of the twenty-three-hundred-year prophecy of Daniel 8:14. Judgment begins with the house of God and the horn of Protestantism is judged in advance of the horn of Republicanism.
Ukuacira kutangirira ku nzu y’Imana, kandi ihembe rya Giprotestanti muri Leta Zunze Ubumwe z’Amerika ribanza kuneshwa mbere y’itegeko ryo ku Cyumweru. Ihembe rya Giprotestanti cy’ubuhakanyi muri Leta Zunze Ubumwe z’Amerika rikubiyemo Itorero ry’Abadiventisti b’Umunsi wa Karindwi ry’i Lawodikiya, rihagarariye ubwoko bw’isezerano “rya mbere” bwirengagijwe nk’uko byagendekeye Isirayeli ya kera mu mwaka wa 34 n’Abaporotesitanti mu wa 1844. Ukurengerwa kw’abo bantu b’Imana b’isezerano rya mbere mu wa 34 no mu wa 1844 byombi bihagarariwe mu mateka y’ubuhanuzi bw’ubuhanuzi bw’imyaka ibihumbi bibiri na magana atatu bwo muri Daniyeli 8:14. Ukuacira kutangirira ku nzu y’Imana, kandi ihembe rya Giprotestanti ricirwa urubanza mbere y’ihembe rya Girepubulikani.
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.
Munda u ta fika lowu vuavanyisi byi faneleke ku sungula endlwini ya Xikwembu; kutani loko byi sungula eka hina ku sungula, makumu ya lava va nga yingisiki evhangeli ya Xikwembu ma ta va yini? 1 Petro 4:17.
The first mention of the judgment of Egypt is located in the first verse of chapter twenty-nine, and the last date mentioned in connection with Egypt by Ezekiel is in verse ‘seventeen’ of the same chapter. The chapter identifies modern Rome first overcoming the horn of Protestantism and then Tyre, which represents the horn of Republicanism that is overcome at the soon-coming Sunday law. When Tyre (the United States) is conquered by Nebuchadnezzar at the Sunday law, Egypt is also given into his hands. At that point the deadly wound of papacy is healed. Not only is the papacy’s deadly wound then healed, but Ezekiel informs us this happens during the period of the latter rain.
Egipeta ekisango ky’okubiri okw’okusalirwa omusango kisangibwa mu lunyiriri olusooka olw’essuula ey’amakumi abiri mu mwenda, era olunaku olw’enkomerero Ezeekyeri lw’ayogera ku Egiputa luli mu lunyiriri “kkumi na musanvu” olw’essuula eyo yennyini. Essuula eno eraga nti Roma ey’omulembe guno esooka okuwangula ejjembe ery’Obupolotesitante, oluvannyuma Ttuulo, ekitegeeza ejjembe ery’Obuwagizi bwa Gavumenti y’Abantu, eriwangulwa ku tteeka lya Ssande erigenda okujja mu bbanga ttono. Ttuulo (Amerika) bw’emala okuwangulwa Nebukadduneeza ku tteeka lya Ssande, ne Egiputa n’agabibwa mu mikono gye. Mu kiseera ekyo ekiwundu ekitta eky’obwapapa ne kiwona. Si kya kuba nti ekiwundu ekitta eky’obwapapa kiwona mu kiseera ekyo kyokka, naye Ezeekyeri atutegeeza nti kino kibaawo mu kiseera ky’enkuba ey’oluvannyuma.
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 29:21.
Na mokolo wana nakobimisela ndako ya Yisraele liseke mpo ete etola; mpe nakopesa yo bofungwami ya monoko na katikati na bango; mpe bakoyeba ete nazali Yawe. Ezekieli 29:21.
Jacob and Israel
Yakobo na Isirayeli
Isaiah identifies that Israel buds out, blossoms and fills the whole earth with fruit. It is rain that brings about the three steps of budding, blossoming and fruit bearing, and according to Isaiah, the latter rain arrives when the “rough wind” is stayed. He further identifies that during the period of budding, blossoming and fruit-bearing the sins of Jacob are to be purged, and the Hebrew word translated as “purged” is atoned for.
Yesaya anataja kwamba Israeli huchipuka, huchanua maua, na kuijaza dunia yote kwa matunda. Ni mvua iletayo hatua hizo tatu za kuchipuka, kuchanua maua, na kuzaa matunda, na kulingana na Yesaya, mvua ya mwisho huja wakati “upepo mkali” umezuiliwa. Zaidi ya hayo, anataja kwamba katika kipindi cha kuchipuka, kuchanua maua, na kuzaa matunda, dhambi za Yakobo zinapaswa kutakaswa; na neno la Kiebrania lililotafsiriwa kuwa “kutakaswa” lina maana ya kufanyiwa upatanisho.
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.
لە ڕادەدا، کاتێک دەردەکەوێت، تۆ لەگەڵیدا گفتوگۆ دەکەیت؛ ئەو لە ڕۆژی بای ڕۆژهەڵاتدا بای توندی خۆی ڕادەگرێت. بۆیە بەوە تاوانی یاقوب پاک دەکرێتەوە؛ ئەمەش هەموو بەرهەمی لابردنی گوناهی ئەوە: کاتێک هەموو بەردەکانی قوربانگاکە وەک بەردی گەچی شکاندراو لێدەکات، دارستانە پیرۆزەکان و پەیکەرەکان ناوەستن. ئیشایا 27:8, 9.
When the four winds (his rough wind) of strife are restrained, the sealing of the one hundred and forty-four thousand begins, and the wise and wicked of Adventism are ultimately separated, and all of this is accomplished in the “day of the east wind.” The sealing time began with a sprinkling at 9/11 and it ends with a full outpouring at the Sunday law when the earth is then filled with fruit. The sealing time is a progressive purification and purging in agreement with Malachi three. But in the seventeen-year period represented by the beginning and ending dates of Ezekiel twenty-nine, the conquering of the sixth kingdom of Bible prophecy as represented by Jerusalem, a symbol of the horn of Protestantism—the church and Tyre, a symbol of the horn or Republicanism—the state. Just after the end of the thirteen year siege of Tyre the conquering of the seventh kingdom of ten kings represented by Egypt takes place. The three conquering’s of Jerusalem, Tyre and Egypt occurs when “the horn of the house of Israel” buds forth, and is given an opening of the mouth.
Kw’igihe imiyaga ine (umuyaga we ukaze) w’intambara n’amakimbirane ibujijwe, ni ho ugushirwaho ikimenyetso kw’abantu ibihumbi ijana na mirongo ine na bine gutangirira, kandi abanyabwenge n’ababi bo muri Adventisme amaherezo bagatandukanywa; kandi ibyo byose birasohozwa ku “munsi w’umuyaga w’iburasirazuba.” Igihe cyo gushirwaho ikimenyetso cyatangiranye no kuminjagirwaho ku wa 9/11, kandi kirangirana no gusukwa kwuzuye ku itegeko ryo ku Cyumweru, ubwo isi iba yuzuye imbuto. Igihe cyo gushirwaho ikimenyetso ni ugutunganywa no kwezwa bigenda bitera imbere, bihuje na Malaki gatatu. Ariko mu gihe cy’imyaka cumi n’irindwi gihagarariwe n’amatariki y’itangiriro n’iherezo bya Ezekiyeli makumyabiri n’icyenda, habaho gutsinda ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya, nk’uko buhagarariwe na Yerusalemu, ikimenyetso cy’ihembe rya Protestantisme—itorero, na Tiro, ikimenyetso cy’ihembe cyangwa Republicanisme—leta. Hafi ako kanya nyuma y’iherezo ry’igotwa rya Tiro ry’imyaka cumi n’itatu, habaho gutsinda ubwami bwa karindwi bw’abami icumi buhagarariwe na Egiputa. Uko gutsinda gatatu kwa Yerusalemu, Tiro na Egiputa kubaho igihe “ihembe ry’inzu ya Isirayeli” rimereye, kandi rigahabwa kubumburwa kw’akanwa.
Both the priest Ezekiel and the priest Zacharias dumbness end at the Sunday law, when the United States and Balaam’s ass both speak. The Lord gives the house of Israel the “opening of the mouth” at the Sunday law. Jacob sins have then been purged and his name is changed to the house of Israel. The message they proclaim is represented by the third witness of prophetic dumbness represented by Daniel, who is then given the message of Daniel chapter eleven, which is also the vision of Habakkuk that then ‘speaks and does not lie.’ Ezekiel, Zacharias and Daniel align with the proclamation of the loud cry of the third angel, as does Jeremiah in chapter fifteen where he is promised to be God’s mouth if he would rebound from the first disappointment.
अन जाङ एजेकेल आरो जाङ जाखारियाह—बारिजोनि मौनता सन्डे लअनि समाव फुरायो, बे समाय अमेरिकानि राष्ट्र आरो बिलामनि गादाङा फोरोंखौ कथा कोयो। प्रभुए इस्राएलनि घरखौ सन्डे लअनि समाव “खोथानायनि मुहा-खोलनाय” दियो। बे समाय याकूबनि पापफोर शुद्रोफिनाय जाबाय, आरो बिनि मुंहा इस्राएलनि घरजों सालायनो सोलायो। जे सन्देश सिहं फोरोंखौ प्रख्यापन खालामो, बेखौ भविष्यद्वाणीनि मौनतार तृतियो साक्षी, दानियेलजों गैयो होखों; बे समाय दानियेलखौ दानियेल अध्याय एगारोनि सन्देश दान खालामो, जाय हाबाक्कूकनि दर्शननि ओंखारो, जाय बेनिफ्राय “कथा कोयो आरो मिखां मिचेलायो नङा।” एजेकेल, जाखारियाह आरो दानियेल—तृतियो दूतनि जोरालिं स्रायखान्थिनि प्रख्यापनजों सोमोनायो; बेदेर बरोबर यिर्मियाहो अध्याय पन्द्रहआव सोमोनायो, जाइखिजाया बिथांहा गथोनानै फसाखानायनिफ्राय फैथायफिनोब्ला, बिथांखौ ईश्वरनि मुहा जानो गोनांथि होनाय जाबाय।
Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:18, 19.
Nangni angzük perpetal ase, aro angni jakrara sajakgijagipa ong’a, jean seng·aniko ra·na nangja? Na·a anga baksa pilakkon dakgipa manderang gita, aro gimaatgipa chisolsrang gita ong’genma? Uni gimin Gitel indine agana, Na·a pilikangode, anga nang·ko piltaigen, aro na·a Angni mikkangon chadenggen: aro na·a gamchatgipako namgijagipaoniko ra·ode, na·a Angni ku·rachakgipa ku·monggipa gita ong’gen: uamang nang·ona pilikangna man·china; indiba na·a uamangona pilikangna nangja. Jeremiah 15:18, 19.
Jesus illustrates the end with the beginning and at 9/11 the sprinkling brought forth buds and the plant of Jacob began to grow, and ultimately when the iniquity of Jacob is purged, the house of Israel will speak. The budding out at 9/11 that was accomplished by the rain is typifying a budding out at the end of the sealing time, when the “horn” of the house of Israel buds out, right where the horns of apostate Protestantism and Republicanism are overcome by Nebuchadnezzar.
Îsa destpêkê bi dawiyê nîşan dide; û di 9/11 de, rijandina avê çiçekan derxist, û nebata Yaqûb dest bi mezinbûnê kir. Û di dawiyê de, gava ku bêedaliyê Yaqûb tê paqijkirin, mala Îsraîlê dê biaxive. Ew çiçekdanê ku di 9/11 de bi baranê hate pêkanîn, nîşaneyek e ji çiçekdanekê li dawiya dema morêkirinê, dema ku “qurrê” mala Îsraîlê çiçek dide, tam li wê derê ku qurrên Protestanîzma murted û Komarparêziyê bi Nebukednezar têne têkbirin.
At that point the distinction between the false horn of Protestantism is contrasted with the true horn of Protestantism as typified by Aaron’s rod that budded in distinction to the other rods of the tribes of Israel. The two dates in chapter twenty-nine of Ezekiel identify the history of the lifting up of the ensign of the one hundred and forty-four thousand at the soon-coming Sunday law.
Mu mwanya uwo, itandukaniro riri hagati y’ihembe ry’ikinyoma rya Protestantisimu rigereranywa n’ihembe ry’ukuri rya Protestantisimu, nk’uko ryashushanyijwe n’inkoni ya Aroni yameze amababi, itandukanywa n’izindi nkoni z’imiryango ya Isirayeli. Amatariki abiri ari mu gice cya makumyabiri n’icyenda cya Ezekiyeli agaragaza amateka yo kuzamurwa kw’ibendera ry’abantu ibihumbi ijana na mirongo ine na bine, igihe itegeko ryo ku Cyumweru rigiye kuza vuba.
The process of the budding, blooming and filling the earth with fruit began at the sprinkling of the latter rain on 9/11, just as the Pentecostal season began with Christ breathing a few drops upon His disciples that led to Pentecost when the full outpouring took place. The budding of 9/11 at the beginning of the purging of Jacob (the supplanter), which is the sealing time typified the budding of the house of Israel (the overcomer) at the Sunday law. The budding at the end is marking a distinction between the former covenant people and the one hundred and forty-four thousand, just as the outpouring of fire on Mount Carmel made a distinction between the prophet Elijah and the prophets of Baal. The distinction is represented by a class who are prophetically ashamed for a counterfeit peace and safety message, and the other class are prophetically joyful, and they will never be ashamed.
പര്യവസാന മഴയുടെ തളിക്കലിൽ 9/11-ന് ഭൂമിയെ മുളപ്പിക്കുകയും പുഷ്പിപ്പിക്കുകയും ഫലത്തോടെ നിറക്കുകയും ചെയ്യുന്ന പ്രക്രിയ ആരംഭിച്ചു; അതുപോലെ തന്നേ, ക്രിസ്തു തന്റെ ശിഷ്യന്മാരുടെ മേൽ ഏതാനും തുള്ളികൾ ഊതിയതോടുകൂടി പെന്തെക്കൊസ്തുകാലം ആരംഭിച്ചു, അതിന്റെ പരിപൂർണ്ണ ഔട്ട്പോറിംഗ് പെന്തെക്കൊസ്തുദിവസത്തിൽ നടന്നു. മുദ്രയിടുന്ന സമയമായ യാക്കോബിന്റെ (സ്ഥാനപഹാരകൻ) ശുദ്ധീകരണത്തിന്റെ ആരംഭത്തിൽ ഉണ്ടായ 9/11-ലെ മുളച്ചുവരവ്, ഞായറാഴ്ച നിയമസമയത്ത് ഇസ്രായേൽഗൃഹത്തിന്റെ (ജയിച്ചുവരുന്നവൻ) മുളച്ചുവരവിനെ മുൻകൂട്ടി പ്രതീകീകരിച്ചു. അവസാനം സംഭവിക്കുന്ന ഈ മുളച്ചുവരവ്, മുൻ നിയമസഭജനവും ഒരു ലക്ഷത്തി നാൽപ്പത്തിനാലായിരവും തമ്മിലുള്ള വ്യത്യാസം അടയാളപ്പെടുത്തുന്നതാകുന്നു; അതുപോലെ കർമ്മേൽപർവ്വതത്തിലെ അഗ്നിയുടെ ഔട്ട്പോറിംഗ് പ്രവാചകനായ ഏലീയാവിനെയും ബാലിന്റെ പ്രവാചകരെയും തമ്മിൽ ഒരു വ്യത്യാസം പ്രകടമാക്കിയതു പോലെ. ഈ വ്യത്യാസം, കള്ളമായ സമാധാനവും സുരക്ഷയും എന്ന സന്ദേശത്തെച്ചൊല്ലി പ്രവചനപരമായി ലജ്ജിക്കുന്ന ഒരു വിഭാഗത്താലും, അതിന്റെ മറുവശത്ത് പ്രവചനപരമായി ആനന്ദിക്കുന്ന മറ്റൊരു വിഭാഗത്താലും പ്രതിനിധീകരിക്കപ്പെടുന്നു; അവർ ഒരിക്കലും ലജ്ജിക്കയില്ല.
The Six Dates of Egypt
ឥស្ចុបទាំងប្រាំមួយនៃអេស៊ីព្ទ
Ezekiel identifies four other dates associated with Egypt, and two of those dates mark the eleventh year, and the other two dates mark the twelve year of the captivity.
Ezekiel akagaragaza andi matariki ane afitanye isano na Egiputa, kandi muri ayo matariki abiri yerekana umwaka wa cumi na rimwe, naho andi abiri yerekana umwaka wa cumi na kabiri w’ubunyage.
The Siege of the Eleventh Year
سالازدەی یانزەھەمەیەکی محاصره
And it came to pass in the eleventh year, in the first month, in the seventh day of the month, that the word of the Lord came unto me, saying, Son of man, I have broken the arm of Pharaoh king of Egypt; and, lo, it shall not be bound up to be healed, to put a roller to bind it, to make it strong to hold the sword. Ezekiel 30:20, 21.
Di salê yanzdehemîn de, di meha yekem de, di roja heftemîn a mehê de, peyva Xudan hat ser min û got: Lawê mirovê, ez milê Fir‘awn, padîşahê Misrê, şikandime; û va ye, ew nayê girêdan da ku sax bibe, ne jî şalek tê danîn da ku were girêdan, da ku ew bihêz bibe ji bo girtina شمشêrê. Hezekiel 30:20, 21.
And it came to pass in the eleventh year, in the third month, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, speak unto Pharaoh king of Egypt, and to his multitude; Whom art thou like in thy greatness? Ezekiel 31:1, 2.
ꯑꯃꯁꯨꡑ ꯂꯤꯔꯤꯁꯤꯡ ꯃꯇꯝ ꯇꯔꯥ ꯑꯃꯇꯥꯝꯗ, ꯊꯥ ꯑꯍꯨꯝꯁꯨ ꯆꯠꯄ ꯃꯇꯝꯗ, ꯊꯥ ꯑꯗꯨꯒꯤ ꯅꯨꯃꯤৎ ꯑꯍꯨꯝꯗ, ꯑꯗꯨꯒꯤ ꯃꯇꯝꯗ ꯑꯩꯗ ꯃꯄꯨ ꯑꯗꯨꯒꯤ ꯋꯥꯍꯪ ꯂꯥꯛꯈꯤ, ꯃꯁꯤ ꯍꯥꯏꯅ, ꯃꯤꯑꯣꯏꯕ ꯃꯆꯥ, ꯃꯤꯁꯔꯤꯃꯒꯤ ꯅꯤꯡꯊꯧ ꯐꯦꯔꯥꯎꯅ ꯑꯃꯁꯨꯡ ꯃꯍꯥꯛꯀꯤ ꯃꯤꯌꯥꯝ ꯃꯄꯨꯡ ꯐꯥꯎꯕꯁꯨꯗ ꯍꯥꯏꯕꯤꯌꯨ; ꯅꯍꯥꯛꯀꯤ ꯑꯆꯧꯕ ꯂꯥꯏꯅꯤꯡ-ꯂꯩꯁꯨꯅ ꯅꯪ ꯀꯅꯥꯁꯨ ꯆꯥꯡꯅꯤꯕꯒꯦ? ꯏꯖꯤꯀꯦꯜ 31:1, 2.
In the eleventh year of the captivity, Egypt and Pharaoh’s arms are broken, and Babylon’s arms are strengthened in chapter thirty. In the eleventh year in chapter thirty-one the fall of Egypt and its impact upon the world is identified.
Mu mwaka wa cumi n’umwe w’ubunyage, amaboko ya Egiputa na aya Farawo aracagagurwa, kandi amaboko ya Babuloni arakomezwa mu gice cya mirongo itatu. Mu mwaka wa cumi n’umwe, mu gice cya mirongo itatu na rimwe, kugwa kwa Egiputa n’ingaruka zako ku isi biragaragazwa.
The Twelfth Year & Jerusalem’s Fall
Yaka Kumi na Mibale mpe Kokweya ya Yerusaleme
The two dates in the twelfth year are located in Ezekiel thirty-two.
Rojên du yên di sala diwanzdehan de di Hezekiel 32 de tên dîtin.
And it came to pass in the twelfth year, in the twelfth month, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, take up a lamentation for Pharaoh king of Egypt, and say unto him, Thou art like a young lion of the nations, and thou art as a whale in the seas: and thou camest forth with thy rivers, and troubledst the waters with thy feet, and fouledst their rivers. Thus saith the Lord God; I will therefore spread out my net over thee with a company of many people; and they shall bring thee up in my net. Ezekiel 32:1–3.
Na ikawa katika mwaka wa kumi na mbili, katika mwezi wa kumi na mbili, siku ya kwanza ya mwezi, kwamba neno la Bwana likanijia, kusema, Mwanadamu, mfanyie Farao, mfalme wa Misri, maombolezo, ukamwambie, Wewe umefanana na mwana-simba miongoni mwa mataifa, nawe umekuwa kama nyangumi katika bahari; nawe ukatokea pamoja na mito yako, ukayatia maji matope kwa miguu yako, ukaichafua mito yao. Bwana MUNGU asema hivi; Kwa hiyo nitatandaza wavu wangu juu yako pamoja na mkutano wa watu wengi; nao watakupandisha katika wavu wangu. Ezekieli 32:1–3.
It came to pass also in the twelfth year, in the fifteenth day of the month, that the word of the Lord came unto me, saying, Son of man, wail for the multitude of Egypt, and cast them down, even her, and the daughters of the famous nations, unto the nether parts of the earth, with them that go down into the pit. Ezekiel 32:17, 18.
Na motúya wa zomi na mibale, na mokolo wa zomi na mitano wa sanza, liloba lya Nkolo liyelaki ngai, kolobaka: Mwana wa moto, lela mpo na ebele ya Ejipito, mpe kitisa bango, ye mpe bana-basi ba bikólo oyo eyebani mingi, na bisika bya nse bya mabele, elongo na baoyo bakitaka na libulu. Ezekiele 32:17, 18.
Pharaoh and His Multitude
Farao na Umukumbi we wose
In chapter thirty-one’s pronouncement upon Egypt, the final verses state:
Mu kutûndu ca makùmi asatu na kamwe’s pângu pa Ejipitu, milongo ya ndeke ya nyuma yamba ne yamba iti:
I made the nations to shake at the sound of his fall, when I cast him down to hell with them that descend into the pit: and all the trees of Eden, the choice and best of Lebanon, all that drink water, shall be comforted in the nether parts of the earth. They also went down into hell with him unto them that be slain with the sword; and they that were his arm, that dwelt under his shadow in the midst of the heathen. To whom art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth: thou shalt lie in the midst of the uncircumcised with them that be slain by the sword. This is Pharaoh and all his multitude, saith the Lord God. Ezekiel 31:16–18.
Ndzi endle leswaku matiko ma rhurhumela hi mpfumawulo wa ku wa ka yena, loko ndzi n’wi hoxa ehansi eXikheleni swin’we ni lava rheleleke emugodini; kutani mirhi hinkwayo ya Edeni, leyi hlawuriweke ni leyinene ngopfu ya Lebanoni, hinkwavo lava nwaka mati, va ta chaveleliwa etindhawini ta le hansi ta misava. Na vona va rhelele eXikheleni swin’we na yena va ya eka lava dlayiweke hi banga; ni lava a va ri voko ra yena, lava a va tshama ehansi ka ndzhuti wa yena exikarhi ka vamatiko. U fana na mani, hi ndlela leyi, hi ku vangama ni hi vukulu exikarhi ka mirhi ya Edeni? kambe u ta rheriseriwa ehansi swin’we ni mirhi ya Edeni ku ya etindhawini ta le hansi ta misava; u ta etlela exikarhi ka lava nga yimbangiki swin’we ni lava dlayiweke hi banga. Loyi i Faro ni ntshungu wa yena hinkwawo, ku vula Hosi Yehovha. Ezekiel 31:16–18.
In chapter thirty-two’s pronouncement upon Egypt, the final verses repeats and enlarges upon chapter thirty-one and it includes a parallel ending statement.
Mu gice cya mirongo itatu na kabiri cy’urubanza rwavuzwe kuri Egiputa, imirongo ya nyuma isubiramo kandi yagura ibyavuzwe mu gice cya mirongo itatu na kimwe, kandi ikubiyemo amagambo asoza ahuye na yo.
For I have caused my terror in the land of the living: and he shall be laid in the midst of the uncircumcised with them that are slain with the sword, even Pharaoh and all his multitude, saith the Lord God. Ezekiel 32:32.
Ningĩ nĩ niendire guciarwo gwakwa bũrũri-inĩ wa andũ arĩa marĩ muoyo; na nĩagakĩrwo gatagatĩ ka arĩa matahĩrĩirio hamwe na arĩa ociirwo nĩ rũhiũ, weo Farao na kũrĩ hamwe na kĩrĩrĩ gĩake gĩothe, ũguo nĩguo Mwathani NGai ekuuga. Ezekieli 32:32.
The Seventeen years of Chapter Twenty-nine
Iminyaka Cumi n’Irindwi y’Igice cya Makumyabiri n’Icyenda
The dates located in the seventeen-year period represented in chapter twenty-nine identify Nebuchadnezzar conquering Egypt, and a forty-year period of desolation of Egypt. Forty represents a wilderness, typifying the thousand years that the earth is desolate.
Amatariki ari mu gihe cy’imyaka cumi n’irindwi kigereranywa mu gice cya makumyabiri n’icyenda agaragaza Nebukadinezari anesha Egiputa, n’igihe cy’imyaka mirongo ine cyo kurimbuka kwa Egiputa. Mirongo ine ishushanya ubutayu, bugereranya imyaka igihumbi isi izaba ari umusaka.
I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down at the presence of the Lord, and by his fierce anger. For thus hath the Lord said, The whole land shall be desolate; yet will I not make a full end. Jeremiah 4:23–27.
Ndzi langutise misava, kutani waswivo, a yi nga ri na xivumbeko, naswona a yi nga ri nchumu; ni matilo, naswona a ma nga ri na ku vonakala. Ndzi langutise tintshava, kutani waswivo, a ti rhurhumela, ni switsunga hinkwaswo swi tsekatseka hi ku olova. Ndzi langutise, kutani waswivo, a ku nga ri na munhu, ni tinyanyana hinkwato ta le matilweni a ti balekile. Ndzi langutise, kutani waswivo, ndhawu leyi tswalaka ngopfu a yi hundzuke mananga, ni miti ya kona hinkwayo a yi wisiwe emahlweni ka Yehovha, ni hikwalaho ka vukarhi bya yena lebyikulu. Hikuva Yehovha u vurile leswi, a ku, Tiko hinkwaro ri ta va rhumbi; kambe a ndzi nge ri herisi hinkwaro. Yeremiya 4:23–27.
At the end of Ezekiel twenty-nine’s forty years of the desolation of Egypt, the final resurrection of the wicked and their ultimate destruction is set forth.
Kwenye mwisho wa ile miaka arobaini ya ukiwa wa Misri katika Ezekieli ishirini na tisa, huwekwa wazi ufufuo wa mwisho wa waovu na uangamivu wao wa mwisho.
Fear, and the pit, and the snare, are upon thee, O inhabitant of the earth. And it shall come to pass, that he who fleeth from the noise of the fear shall fall into the pit; and he that cometh up out of the midst of the pit shall be taken in the snare: for the windows from on high are open, and the foundations of the earth do shake. The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly. The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it; and it shall fall, and not rise again. And it shall come to pass in that day, that the Lord shall punish the host of the high ones that are on high, and the kings of the earth upon the earth. And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited. Isaiah 24:17–22.
Bumobang, atang u lubang, sareng atang u jaring, atasmu, he pangee i bumi. Atoi tianen hari tuong, ia lang nyelamat den suara u bumobang te antang ke lubang; den ia naek den tengah lubang te antang kena u jaring: sabab tingkap-tingkap den atas te terbuka, atang dasar-dasar bumi te berguncang. Bumi te remuk sama sekali, bumi te luruh sama sekali, bumi te terguncang amat sangat. Bumi te terhuyung-huyung sama seperti orang mabuk, atang te terpindah seperti sebuah pondok; atang pelanggarannya te menjadi berat atasnya; atang ia te jatuh, atang enda bangkit lagi. Atoi tianen hari tuong, Tuhan te menghukum bala u yang tinggi di tempat tinggi, atang raja-raja bumi di atas bumi. Atang sida te dikumpulkan sama seperti orang-orang hukuman dikumpulkan ke dalam lubang, atang te dikurung di dalam penjara, atang lepas ari banyak hari sida te diperiksa. Yesaya 24:17–22.
The message of Ezekiel that is brought together by the six dates associated with Egypt is identifying the earthly dragon powers ultimate destruction, which begins at the soon-coming Sunday law and continues on through to the final destruction of the wicked Egyptians at the end of the millennium.
Ubutumwa bwa Ezekiyeli buhujwe n’amatariki atandatu afitanye isano na Egiputa bugaragaza ukurimbuka kwa nyuma kw’imbaraga z’ikiyoka cyo ku isi, gutangirira ku cyumweru-cyihutirwa kuza cy’itegeko rya ku Cyumweru, kandi bugakomeza kugeza ku kurimbuka kwa nyuma kw’Abanyegiputa babi ku iherezo ry’imyaka igihumbi.
In the prophetic testimony the beast and the false prophet reach their end at the lake of fire, which represents the Second Coming of Christ, but the dragon power’s lake of fire destruction is at the end of the millennium.
Mu bushinshimi bwa buprofeta, inyamaswa n’umuhanuzi w’ikinyoma bagera ku iherezo ryabo mu kiyaga cy’umuriro, gishushanya Ukuza kwa Kabiri kwa Kristo; ariko kurimburwa kw’ububasha bw’ikiyoka mu kiyaga cy’umuriro kuba ku mperuka y’imyaka igihumbi.
And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh. Revelation 19:20, 21.
Na mnyama yule akakamatwa, na pamoja naye nabii wa uongo, aliyefanya miujiza mbele yake, ambayo kwa hiyo aliwadanganya wale waliopokea chapa ya mnyama, na wale waliokiabudu sanamu yake. Hao wawili wakatupwa hai ndani ya ziwa la moto liwakalo kwa kiberiti. Na waliosalia wakauawa kwa upanga wake yeye aliyeketi juu ya farasi, ambao upanga ulitoka katika kinywa chake; na ndege wote wakashiba kwa nyama yao. Ufunuo 19:20, 21.
The beast and false prophet end prophetically at the second return of Christ, but the dragon meets his fate one thousand years later at the third return of Christ.
Mnyama na nabii wa uongo wanafikia mwisho wao kwa utimilifu wa kinabii katika kuja kwa pili kwa Kristo, lakini joka hukutana na hatima yake miaka elfu moja baadaye katika kuja kwa tatu kwa Kristo.
And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. Revelation 20:1–3.
Mbona malaika akashuka kutoka mbinguni, akiwa na ufunguo wa shimo lisilo na mwisho na mnyororo mkubwa mkononi mwake. Akamkamata yule joka, nyoka wa zamani, aitwaye Ibilisi na Shetani, akamfunga miaka elfu moja, akamtupa ndani ya shimo lisilo na mwisho, akamfungia, na kuweka muhuri juu yake, ili asiwadanganye mataifa tena hata zitimie zile miaka elfu moja; na baada ya hayo imempasa kufunguliwa kwa kitambo kidogo. Ufunuo 20:1–3.
The Eleventh and Twelfth Years
سالهای یازدهم و دوازدهم
The ‘seventeen’ year period set forth in Ezekiel twenty-nine’s two dates began in the tenth year of the captivity and ended in the twenty-seventh year. The messages of chapter thirty and thirty-one were set forth in the eleventh year, and the two dates set forth in chapter thirty-two were given in the twelfth year of the captivity. The seventeen-year period that began the tenth year, roughly at the beginning of the siege of Jerusalem, was followed by the two Egyptian messages of the eleventh year set forth in chapters thirty and thirty-one. Together the two messages of the eleventh year represent a message just prior to the Sunday law. The other two Egyptian messages of the twelfth year occurred at or shortly after the destruction of Jerusalem in 586/585 BC.
Sikhathi seminyaka “elitshumi lesikhombisa” esibekwe yizinsuku ezimbili kuHezekeli amashumi amabili nesishiyagalolunye saqala ngomnyaka weshumi wokuthunjwa saphela ngomnyaka wamashumi amabili nesikhombisa. Imiyalezo yesahluko samashumi amathathu nangesamashumi amathathu nanye yabekwa ngomnyaka weshumi nanye, njalo izinsuku ezimbili ezibekwe esahlukweni samashumi amathathu lambili zanikezwa ngomnyaka weshumi lambili wokuthunjwa. Isikhathi seminyaka elitshumi lesikhombisa esaqala ngomnyaka weshumi, cishe ekuqaleni kokuvinjezelwa kweJerusalema, salandelwa yimiyalezo emibili yaseGibhithe yomnyaka weshumi lanye ebekwe ezahlukweni zamashumi amathathu lamashumi amathathu lanye. Ndawonye, imiyalezo emibili yomnyaka weshumi lanye imele umlayezo oseduze nje lomthetho weSonto. Eminye imiyalezo emibili yaseGibhithe yomnyaka weshumi lambili yenzeka ngesikhathi sokubhujiswa kweJerusalema ngo-586/585 BC loba masinyane ngemva kwakho.
The message of Christ’s coming is proclaimed as part of the Midnight Cry message that changes to the loud cry message at the Sunday law. Two messages of Egypt are proclaimed before the Sunday law and two messages of Egypt are proclaimed at or just after the Sunday law The doubling of the messages that are given in the same year, during the siege that culminates at the destruction of Jerusalem and the other two messages at the Sunday law, typify the second angel’s message, where there is always a doubling.
Uthenga wa kwisa kwa Kristo ukaburwa nk’ecandiko c’Ubutumwa bw’Induru yo Hagati y’Ijoro, ubwo buhinduka Ubutumwa bw’Induru Ikomeye ku gihe c’itegeko ryo ku Cyumweru. Ubutumwa bubiri bwa Egiputa buraburwa imbere y’itegeko ryo ku Cyumweru, kandi ubundi butumwa bubiri bwa Egiputa bukaburwa kuri iryo tegeko ryo ku Cyumweru canke bukimara gushingwa. Ukwo gusubirwamwo kabiri kw’ubutumwa butangwa muri uwo mwaka nyene, mu gihe c’ugukikizwa kw’igisagara kurangukira mu kurandurwa kwa Yerusalemu, hamwe n’ubundi butumwa bubiri ku gihe c’itegeko ryo ku Cyumweru, ni vyo bishushanya ubutumwa bw’umumarayika agira kabiri, aho kwama hariho ugusubirwamwo kabiri.
A second message is always followed by the third message.
Ubutumwa bwa kabiri burahora bukurikirwa n’ubutumwa bwa gatatu.
“By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.
“Khut na pa aw, khrih hna kan hram hrangin kan theihter a si, an indan dan le thuthangtha in kanmah a kaih theitu hrilhlawk thuchah thum nakhat—vancungmi pathum nakhatnak thuchah—ah kanmah a hruaitu hrilhlawkna pawl hmuhsak dingin. Pakhat le pahnih awm lo ahcun pathum a awm kho lo. Himi thuchah pawl hi kan cauk, kan chimmi thu, hmuhsaknak hmangin le hrilhlawk thuanthu kalning ah a cang zo mi pawl le a ra lai mi pawl hmuhsak cingin vawlei pumpi hnenah pe ding kan si.” Selected Messages, cabu 2, 104, 105.
At the third message the door of probation is closed. Probation closes for the United States at the Sunday law and probation closes for the world when Michael stands up. Both closed doors represent a third message that is always proceeded by the second message that is always a twofold message.
Ku buthenga bwa gatatu, ulwigi lwa gihe cyo kugeragezwa rurafungwa. Igihe cyo kugeragezwa kirafungwa kuri Leta Zunze Ubumwe za Amerika ku itegeko ryo ku Cyumweru, kandi igihe cyo kugeragezwa kirafungwa ku isi igihe Mikayeli ahaguruka. Izo nzugi zombi zifunze zigereranya ubutumwa bwa gatatu, ubutumwa buri gihe bubanzirizwa n’ubutumwa bwa kabiri, kandi ubwo butumwa bwa kabiri buri gihe buba ubutumwa bw’impande ebyiri.
The empowerment of the second angel is accomplished when it is joined by the message of the Midnight Cry. The two messages pronounced upon mankind, as represented by Ezekiel’s pronouncements upon Egypt in chapter thirty and thirty-one identify when the message of the Midnight Cry joins the second angel, and the two messages of chapter thirty-two are identifying the empowerment of the third angel in the loud cry.
Kwamamazactl of the second angel is accomplished when it is joined by the message of the Midnight Cry. The two messages pronounced upon mankind, as represented by Ezekiel’s pronouncements upon Egypt in chapter thirty and thirty-one identify when the message of the Midnight Cry joins the second angel, and the two messages of chapter thirty-two are identifying the empowerment of the third angel in the loud cry.
Ezekiel’s wheels of the complex interplay of human events identifies the last warning for mankind, which is the third angel’s warning, and the third angel is made up of the first and second angel’s warnings. The Midnight Cry before the Sunday law and the loud cry after the Sunday law is represented by Ezekiel’s four dates that fall within the ‘seventeen’ years of chapter twenty-nine’s alpha and omega dates that align with the hidden history of Daniel eleven verse forty, as represented in verses eleven through sixteen of the same chapter.
Ezekieli y’amapine y’imikoranire igoranye y’ibikorwa by’abantu igaragaza umuburo wa nyuma ku bantu, ari wo muburo w’umumarayika wa gatatu, kandi uwo mumarayika wa gatatu ugizwe n’imiburo y’umumarayika wa mbere n’uw’umumarayika wa kabiri. Gutaka kwa Mu gicuku mbere y’itegeko ryo ku Cyumweru n’ijwi riranguruye nyuma y’itegeko ryo ku Cyumweru bigereranywa n’amatariki ane ya Ezekieli agwa mu myaka “cumi n’irindwi” y’amatariki ya alfa na omega yo mu gice cya makumyabiri n’icyenda, ahura n’amateka ahishwe ya Daniyeli igice cya cumi n’umwe umurongo wa mirongo ine, nk’uko bigaragazwa mu mirongo ya cumi n’umwe kugeza kuri cumi n’itandatu yo muri icyo gice nyine.
In Daniel chapter ten, Daniel, as with Ezekiel, is made dumb. Daniel’s dumbness is brought about in the middle of three touches; the first and third touches came from the angel Gabriel and the middle touch was the touch of Christ. Daniel, as with Peter between Caesarea-Philippi and the cross, is in the middle. In the middle Peter saw the glorified Christ, as did Daniel in chapter ten. The middle of the three angels is the second message, which is a combination of two messages.
Muri Daniyeli igice cya cumi, Daniyeli, nk’uko byagendekeye Ezekiyeli, ahindurwa ikiragi. Ubugagi bwa Daniyeli buzanywa hagati mu gukorwaho gatatu; ugukorwaho kwa mbere n’ukwa gatatu kwaturutse ku mumarayika Gaburiyeli, naho ugukorwaho ko hagati kwari ugukorwaho kwa Kristo. Daniyeli, nk’uko byari kuri Petero hagati ya Kayisariya-Filipi n’umusaraba, ari hagati. Muri iyo hagati Petero yabonye Kristo wahawe ikuzo, nk’uko na Daniyeli yamubonye mu gice cya cumi. Uwo wo hagati muri ba bamarayika batatu ni ubutumwa bwa kabiri, ari bwo guhuriza hamwe ubutumwa bubiri.
5th Day of the 4th Month & 1844
Munsi wa 5 wa Mwezi wa 4 n’umwaka wa 1844
In Ezekiel chapter one, verses one and two Ezekiel is at the fifth day of the fourth month, which aligns with the middle of the seventh month movement in 1844. Ezekiel is midway between April 19th and October 22, 1844, just as was Samuel Snow, the messenger of the Midnight Cry in 1844, when he presented his first clear view of the message in Boston, 93 days after April 19th and 93 days before the door closed on October 22, 1844. Samuel Snow was in Boston on July 21, 1844 midway in the seventh month movement, unaware that he was prophetically standing with Peter at the Mount of Transfiguration, Ezekiel in the thirtieth year of the seventeenth Jubilee cycle and Daniel’s second touch during the looking glass vision of chapter ten. 2026 represents the forty-seventh year of the seventieth Jubilee cycle that concludes in 2028.
Ezekiel 1. igiceko 1. eta 2. bertsetetan, Ezekiel laugarren hilaren bosgarren egunean dago, eta hori bat dator 1844ko zazpigarren hileko mugimenduaren erdiarekin. Ezekiel 1844ko apirilaren 19aren eta urriaren 22aren artean erdian dago, hala nola Samuel Snow ere, zeina 1844ko Gauerdiko Oihuaren mezularia izan baitzen, bere mezuaren lehen ikuspegi argia Bostonen aurkeztu zuenean, apirilaren 19tik 93 egun igaro ondoren eta 1844ko urriaren 22an atea itxi baino 93 egun lehenago. Samuel Snow Bostonen zegoen 1844ko uztailaren 21ean, zazpigarren hileko mugimenduaren erdian, jakin gabe profetikoki Peterrekin batera zegoela Itxuraldaketaren Mendian, Ezekielekin Jubileuaren hamazazpigarren zikloko hogeita hamargarren urtean, eta Danielen bigarren ukituarekin hamar. kapituluko looking glass ikuspenaren garaian. 2026ak 2028an amaitzen den Jubileuaren hirurogeita hamargarren zikloko berrogeita zazpigarren urtea adierazten du.
Tyre
Tiro
Before we return to the dating of Ezekiel’s six references of Jerusalem, we should first identify the one date that was proclaimed against Tyre.
Yerusalemu haaki mataro mahandatu ga Ezekieli turagaya mangu mbere, mbele tubanze kumenya itariki imwe yatangajwe irwanya Tiro.
And it came to pass in the eleventh year, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, because that Tyrus hath said against Jerusalem, Aha, she is broken that was the gates of the people: she is turned unto me: I shall be replenished, now she is laid waste: Therefore thus saith the Lord God; Behold, I am against thee, O Tyrus, and will cause many nations to come up against thee, as the sea causeth his waves to come up. And they shall destroy the walls of Tyrus, and break down her towers: I will also scrape her dust from her, and make her like the top of a rock. It shall be a place for the spreading of nets in the midst of the sea: for I have spoken it, saith the Lord God: and it shall become a spoil to the nations. And her daughters which are in the field shall be slain by the sword; and they shall know that I am the Lord. For thus saith the Lord God; Behold, I will bring upon Tyrus Nebuchadrezzar king of Babylon, a king of kings, from the north, with horses, and with chariots, and with horsemen, and companies, and much people.
Ombi, mu mwaka gwa ikumi na gumwe, ku munsi gwa mbere gwa mwezi, ijambo rya Mukama ryangezeho, rivuga riti: Mwana w’umuntu, kuko Tiro yavuze ibyerekeye Yerusalemu iti: Aha, urugi rw’amahanga rusenyutse; rimpindukiriyeho; nzuzura, none ho harasenyutse. Ni cyo gituma Uwiteka Imana avuga atya iti: Dore, Tiro, ndakurwanya, kandi nzagutera amahanga menshi, nk’uko inyanja izamura imiraba yayo. Bazasenya inkike za Tiro, basenye n’iminara yaho; kandi nzayihanaguraho umukungugu wayo, nyigire nk’urutare rwambaye ubusa. Hazaba ahantu ho kwanagirirwaho inshundura hagati mu nyanja, kuko ari jye wabivuze, ni ko Uwiteka Imana ivuga; kandi izahinduka iminyago y’amahanga. N’abakobwa bayo bari mu gihugu bazicishwa inkota; bityo bazamenya yuko ndi Uwiteka. Kuko Uwiteka Imana avuga atya iti: Dore, nzanira Tiro Nebukadirezari, umwami w’i Babuloni, umwami w’abami, aturutse ikasikazi, azanye amafarashi n’amagare n’abagendera ku mafarashi n’ingabo nyinshi n’abantu benshi.
He shall slay with the sword thy daughters in the field: and he shall make a fort against thee, and cast a mount against thee, and lift up the buckler against thee. And he shall set engines of war against thy walls, and with his axes he shall break down thy towers. By reason of the abundance of his horses their dust shall cover thee: thy walls shall shake at the noise of the horsemen, and of the wheels, and of the chariots, when he shall enter into thy gates, as men enter into a city wherein is made a breach. With the hoofs of his horses shall he tread down all thy streets: he shall slay thy people by the sword, and thy strong garrisons shall go down to the ground. And they shall make a spoil of thy riches, and make a prey of thy merchandise: and they shall break down thy walls, and destroy thy pleasant houses: and they shall lay thy stones and thy timber and thy dust in the midst of the water. And I will cause the noise of thy songs to cease; and the sound of thy harps shall be no more heard. And I will make thee like the top of a rock: thou shalt be a place to spread nets upon; thou shalt be built no more: for I the Lord have spoken it, saith the Lord God.
Aye ka wa nga-lat za inam hpe hka laika hte sat na ra; nang a myi hta nga ai nang a shayi sha ni hpe mung sat na ra. Aye ka nang hpe htu na matu garen hpe shachyip na ra, nang hpe htu na matu nga hta hpang ai hpung hpe gawng da na ra, dai hta kaga, nang a matsing hpe war hpan hte shachyen da na ra. Aye ka nang a pa hpe gasat na matu majan-gin ni hpe lang na ra; shi a hpungri ni hte nang a shinggan ni hpe hpye kau na ra. Shi a myit sumri ni law law nga ai majaw, de a hpun nang hpe kabu nga na ra; myit sumri hpang ai ni a nsen, hkying ni a nsen, leng ni a nsen majaw nang a pa ni jep na ra, shi nang a chyinghka ni de shang wa ai ten, pa hpye ai mare de shang wa ai masha ni zawn rai na ra. Shi a myit sumri ni a khudup hte nang a lam mahkra hpe nyet kau na ra; shi hka laika hte nang a amyu masha ni hpe sat na ra, nang a ngang grin ai garen ni mung ga de kadown wa na ra. Dai ni gaw nang a sutgan ni hpe lakut la na mara, nang a mungga shachyen ai hpe karit la na mara; nang a pa ni hpe hpye kau na mara, nang a kaja dik ai nta ni hpe shabyak kau na mara; nang a nlung, nang a shing, nang a hpun hpe ye hkyen kata de jahkrat na mara. Ngai gaw nang a mahkawn mahpa nsen hpe sim mat shangun na nngai; nang a saung gau ni a nsen mung naw htum na marai. Ngai gaw nang hpe lunghkrung a ntsa zawn tai shangun na nngai; nang gaw pyi dan ni hkyen da na plek rai na nngai; nang hpe bai gap ai nhtoi n-gun na matu, n-gun ai. Kaning rai nme law, Ngai Yawe gaw dai lam hpe tsun sai, ngu ai gaw Madu Yahweh rai nga ai.
Thus saith the Lord God to Tyrus; Shall not the isles shake at the sound of thy fall, when the wounded cry, when the slaughter is made in the midst of thee? Then all the princes of the sea shall come down from their thrones, and lay away their robes, and put off their broidered garments: they shall clothe themselves with trembling; they shall sit upon the ground, and shall tremble at every moment, and be astonished at thee. And they shall take up a lamentation for thee, and say to thee, How art thou destroyed, that wast inhabited of seafaring men, the renowned city, which wast strong in the sea, she and her inhabitants, which cause their terror to be on all that haunt it! Now shall the isles tremble in the day of thy fall; yea, the isles that are in the sea shall be troubled at thy departure. For thus saith the Lord God; When I shall make thee a desolate city, like the cities that are not inhabited; when I shall bring up the deep upon thee, and great waters shall cover thee; When I shall bring thee down with them that descend into the pit, with the people of old time, and shall set thee in the low parts of the earth, in places desolate of old, with them that go down to the pit, that thou be not inhabited; and I shall set glory in the land of the living; I will make thee a terror, and thou shalt be no more: though thou be sought for, yet shalt thou never be found again, saith the Lord God. Ezekiel 26:1–21.
Ninapenda yatakula kwa Tiro hivi, asema Bwana MUNGU: Je, visiwa havitatikisika kwa sauti ya kuanguka kwako, hapo waliojeruhiwa watakapolia, hapo machinjo yatakapofanyika katikati yako? Ndipo wakuu wote wa bahari watashuka kutoka katika viti vyao vya enzi, nao wataweka mbali majoho yao, na kuvua mavazi yao ya kufumwa kwa nakshi; watajivika kutetemeka; wataketi chini, nao watatetemeka kila dakika, nao watastaajabia. Nao watakuimbia maombolezo, na kukuambia, Jinsi ulivyoangamizwa, wewe uliyekuwa umekaliwa na watu waendao baharini, mji ule uliojulikana sana, uliokuwa na nguvu baharini, yeye na wakaao ndani yake, waliotia hofu yao juu ya wote waikaao humo! Sasa visiwa vitatetemeka katika siku ya kuanguka kwako; naam, visiwa vilivyo baharini vitafadhaika kwa kuondoka kwako. Maana Bwana MUNGU asema hivi: Nitakapokufanya kuwa mji ukiwa, mfano wa miji isiyokaliwa na watu; nitakapokuletea vilindi juu yako, na maji mengi yatakapokufunika; hapo nitakapokuteremsha pamoja na hao washukao shimoni, pamoja na watu wa zamani za kale, nami nitakuweka katika pande za chini za dunia, katika mahali palipokuwa ukiwa tangu zamani, pamoja na hao washukao shimoni, ili usikaliwe na watu; nami nitaweka utukufu katika nchi ya walio hai; nitakufanya kuwa kitu cha kutisha, nawe hutakuwapo tena; ijapokuwa utatafutwa, lakini hutaonekana tena milele, asema Bwana MUNGU. Ezekieli 26:1–21.
The message of Tyre was proclaimed the year that Jerusalem was destroyed, and it represents the overthrow of the sixth kingdom of Bible prophecy at the soon-coming Sunday law. At the Sunday law, the United States (Tyre) prophetically rejoices because it has overthrown Jerusalem, which Sister White identifies as the Laodicean Seventh-day Adventist church, which Ezekiel calls the “gates of the people.” Tyre identifies that Jerusalem “was” the gates of the people in the past tense. A “gate” is a church prophetically.
Ubutumwa bwa Tiro bwatangajwe mu mwaka Yerusalemu yarimbuwemo, kandi buhagararira ihirikwa ry’ubwami bwa gatandatu bwo mu buhanuzi bwa Bibiliya ku gihe kiri hafi cyo kuza cy’itegeko ryo ku Cyumweru. Ku itegeko ryo ku Cyumweru, Leta Zunze Ubumwe za Amerika (Tiro) zishima mu buryo bw’ubuhanuzi kuko zahiritse Yerusalemu, uwo Mushiki wa White agaragaza ko ari itorero ry’Abadivantisiti b’Umunsi wa Karindwi b’i Lawodikiya, ari ryo Ezekiyeli yita “amarembo y’abantu.” Tiro yerekana ko Yerusalemu “yari” amarembo y’abantu, mu nteko y’igihe cyahise. “Irembo” ni itorero mu buryo bw’ubuhanuzi.
And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Bethel: but the name of that city was called Luz at the first. Genesis 28:17–19.
Ane şiyabû û got: Ev cih çiqas tirsnak e! Ev ne tiştekî din e, lê mala Xwedê ye, û ev dergehê ezman e. Û Yaqûb sibehê zû rabû, kevirê ku wî ji bo serîna xwe danibû hilda û ew wekî stûnêkê danî, û rûn li serê wê rijand. Û navê wî cihî kir Bethel; lê navê wê bajêrê di destpêkê de Luz bû. Destpêk 28:17–19.
The word “Bethel” means house of God, and Tyre rejoices that is has forced the Laodicean Seventh-day Adventist church to accept the enforcement of the worship of the sun. But in spite of the misguided celebration of those enforcing the worship of the sun, God through Ezekiel states that, “I am against thee, O Tyrus, and will cause many nations to come up against thee, as the sea causeth his waves to come up. And they shall destroy the walls of Tyrus, and break down her towers.”
Izina “Beteli” risobanurwa ngo n’inzu y’Imana, kandi Tiro irishima ko yahatiye Itorero ry’Abadiventisiti b’Umunsi wa Karindwi ry’i Lawodikiya kwemera ishyirwa mu bikorwa ry’ugusenga izuba. Ariko nubwo hari ukwishimira kuyobye kw’abashyira mu bikorwa ugusenga izuba, Imana ibinyujije kuri Ezekiyeli ivuga iti: “Ndaguhagurukiye, wa Tiro we, kandi nzatuma amahanga menshi akuzaho, nk’uko inyanja iteza imiraba yayo kuzamuka. Kandi bazasenya inkike za Tiro, basenye iminara yayo.”
The “walls of Tyrus” represent the protection of Tyrus. A “wall” is the symbol of the Ten Commandments.
“ഭിത്തികൾ ഉള്ള തീരൂസ്” എന്നത് തീരൂസിന്റെ സംരക്ഷണത്തെ പ്രതിനിധീകരിക്കുന്നു. “ഭിത്തി” പത്തു കല്പനകളുടെ പ്രതീകമാണ്.
“The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.” Prophets and Kings, 677.
“Ndziyiseti laha yi hlamusela vanhu lava, lava eminkarhini ya ku hambuka lokukulu eka ntiyiso ni ku lulama, va lavaka ku vuyisela milawu leyi nga masungulo ya mfumo wa Xikwembu. I vaaki va xivati lexi endliweke emulawini wa Xikwembu—ri khumbi leri A ri vekeke ku rhendzela vahlawuriwa Vakwe leswaku ri va sirhelela, naswona ku yingisa swileriso swa rona swa vululami, ntiyiso, ni ku tenga swi fanele ku va xisirhelelo xa vona lexi nga heriki.” Prophets and Kings, 677.
God’s law is a wall of protection, but walls in the plural represents the two principles that ‘protected’ and produced the prosperity and success of Tyrus, a symbol of the Republican horn of the United States.
Amategeko y’Imana ni urukuta rw’umutekano, ariko inkike mu bwinshi zigereranya amahame abiri “yarinze” kandi akabyara ubukire n’intsinzi bya Tiro, ikimenyetso cy’ihembe rya Repubulikani rya Leta Zunze Ubumwe za Amerika.
“‘And he had two horns like a lamb.’ The lamblike horns indicate youth, innocence, and gentleness, fitly representing the character of the United States when presented to the prophet as ‘coming up’ in 1798. Among the Christian exiles who first fled to America and sought an asylum from royal oppression and priestly intolerance were many who determined to establish a government upon the broad foundation of civil and religious liberty. Their views found place in the Declaration of Independence, which sets forth the great truth that ‘all men are created equal’ and endowed with the inalienable right to ‘life, liberty, and the pursuit of happiness.’ And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity. The oppressed and downtrodden throughout Christendom have turned to this land with interest and hope. Millions have sought its shores, and the United States has risen to a place among the most powerful nations of the earth. …
“‘Û ew du goş wek berxekî hebûn.’ Ev goşên berx-şêweyî ciwanî, bêgunehî û nermî nîşan didin, û bi awayekî guncaw taybetmendiya Dewletên Yekbûyî temsîl dikin dema ku ji bo pêxember wekî ‘derdikeve’ di sala 1798-an de hate pêşkêşkirin. Di nav sirgûnên Mesîhî yên ku yekem car reviyan bo Amerîkayê û ji zordestiya padîşahî û bêsebrîya kahinan penagehek dixwestin, gelek hebûn ku biryar dabûn hikûmetek li ser bingeha fireh a azadiya medenî û olî ava bikin. Dîtinên wan di Daxuyaniya Serxwebûnê de cih girt, ya ku rastiya mezin derdixe holê ku ‘hemû mirovan wekhev hatine afirandin’ û bi mafê nehatbar ji destdanê yê ‘jiyan, azadî, û lêgerîna bextewariyê’ hatine xelatkirin. Û Destûrê bingehîn ji gel re mafê rêveberiya xwe bi xwe misoger dike, û dabîn dike ku nûnerên ku bi dengê gel hatine hilbijartin, yasayan derbas bikin û bi cih bînin. Azadiya baweriya olî jî hate dayîn, bi vî awayî ku her kes destûr heye Xwedê li gor fermana wijdana xwe biparêze. Komarperestî û Protestanîzm bûne prensîbên bingehîn ên neteweyê. Ev prensîb ne razê hêz û dewlemendiya wê ne. Bindest û pêlankirî li seranserê cîhana Mesîhiyan bi eleq û hêvî ve berê xwe dane vî welatî. Milyonan kes li peravên wê geriyan, û Dewletên Yekbûyî rabûne cihêk di nav neteweyên herî bihêz ên erdê de. …”
“The lamblike horns and dragon voice of the symbol point to a striking contradiction between the professions and the practice of the nation thus represented. The ‘speaking’ of the nation is the action of its legislative and judicial authorities. By such action it will give the lie to those liberal and peaceful principles which it has put forth as the foundation of its policy. The prediction that it will speak ‘as a dragon’ and exercise ‘all the power of the first beast’ plainly foretells a development of the spirit of intolerance and persecution that was manifested by the nations represented by the dragon and the leopardlike beast. And the statement that the beast with two horns ‘causeth the earth and them which dwell therein to worship the first beast’ indicates that the authority of this nation is to be exercised in enforcing some observance which shall be an act of homage to the papacy.
“Mikwamo ya mwana-kondoo na sauti ya joka ya ishara hiyo yaelekeza kwenye mkanganyiko wa kushangaza kati ya madai na matendo ya taifa linalowakilishwa hivyo. ‘Kunena’ kwa taifa hilo ni tendo la mamlaka zake za kutunga sheria na za hukumu. Kwa tendo hilo litazikanusha kanuni zile za uhuru na amani ambazo limetangaza kuwa msingi wa sera yake. Unabii kwamba litanena ‘kama joka’ na kutumia ‘uwezo wote wa yule mnyama wa kwanza’ watabiri waziwazi kukua kwa roho ya kutovumilia na ya mateso iliyodhihirishwa na mataifa yaliyowakilishwa na joka na yule mnyama mwenye mfano wa chui. Na kauli kwamba yule mnyama mwenye pembe mbili ‘huisababisha nchi na wakaao ndani yake kumsujudia mnyama wa kwanza’ inaonyesha kwamba mamlaka ya taifa hili yatatumika katika kulazimisha ushikaji fulani ambao utakuwa tendo la kutoa heshima kwa upapa.
“Such action would be directly contrary to the principles of this government, to the genius of its free institutions, to the direct and solemn avowals of the Declaration of Independence, and to the Constitution. The founders of the nation wisely sought to guard against the employment of secular power on the part of the church, with its inevitable result—intolerance and persecution. The Constitution provides that ‘Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof,’ and that ‘no religious test shall ever be required as a qualification to any office or public trust under the United States.’ Only in flagrant violation of these safeguards to the nation’s liberty, can any religious observance be enforced by civil authority. But the inconsistency of such action is no greater than is represented in the symbol. It is the beast with lamblike horns—in profession pure, gentle, and harmless—that speaks as a dragon.” The Great Controversy, 441, 442.
“Ekyakorwa ekyo kyandibaire kirikuhakanisa butunu obuhangwa bw’egavumenti egi, obwihangwa bw’ebitongore byayo eby’obugabe, ebyarangiirweho butunu kandi n’oburemezi omu Kihandiiko ky’Okwerangirira Obwetegyeki, hamwe n’Iteeka Nshingaano. Abatandikaho b’egihanga n’obwengye baashaka kurinda okuheebwa ekanisa amaani ag’eby’ensi, n’ekinaakigumaho ekitahinduka—obutashoborora n’okuhiga. Iteeka Nshingaano rihamya ngu, ‘Congress terikukora iteeka ryona eririkukwata aha kuteekaho ediini nk’ey’egihanga, nari eririkuzibira okukoresa obugabe bw’okugikurata,’ kandi ngu, ‘tihalibaaho na kakye okugezesa kw’ediini okurikyetengyesibwa nk’eky’okushobozesa omuntu kutunga ofiisi yoona nari obwesigye bwona obw’abantu boona ahansi ya Leta Zunze Ubumwe.’ Okukwatisa obuhangwa bwona obw’ediini amaani ga gavumenti nikibaasa kubaaho byonka omu kuhenda kwakirere okw’ebirikurinda obugabe bw’egihanga. Kwonka obuteeraganya bw’ekikorwa nk’ekyo tiburikukira oburikujwekyerwa omu kabonero ako. N’enshamba erikugira amahembe nk’ag’omwana gw’entama—omu kweyoreka eri ntone, eturize, kandi etaina kabi—eyogamba nk’ekijoka.” The Great Controversy, 441, 442.
The foundation of the United States is represented by the Declaration of Independence and the Constitution which represent Protestantism and Republicanism respectively. The “walls” of protection and prosperity are Republicanism and Protestantism, and at the Sunday law the principles of both the Declaration of Independence and the Constitution are overturned, for Nebuchadnezzar “shall set engines of war against thy walls, and with his axes he shall break down thy towers.”
Lungfishi lwa United States lumi lasemekelwa na Chikopelo cha Uditendekelo ne Constitution, fyonse ifimoneka respectively Protestantism na Republicanism. “Imichinshi” ya kulinda ne kuyangala ni Republicanism na Protestantism, kabili pa Sunday law amafunde ya Chikopelo cha Uditendekelo ne ya Constitution yonsi yalapindululwa, pantu Nebuchadnezzar “shall set engines of war against thy walls, and with his axes he shall break down thy towers.”
At the Sunday law all the “towers” are broken down, and a tower is a symbol of a church whose foundational philosophy is represented by an effort of man to save himself. Speaking of Nimrod, the great rebel and his tower we are informed in Prophets and Kings, “When the tower had been partially completed, a portion of it was occupied as a dwelling place for the builders; other apartments, splendidly furnished and adorned, were devoted to their idols. The people rejoiced in their success, and praised the gods of silver and gold, and set themselves against the Ruler of heaven and earth.” At the Sunday law Tyrus rejoices that Jerusalem has been overthrown, but national apostasy is followed by national ruin, and the king of the north will then overthrow the walls and towers of the United States.
Kujya ku itegeko ryo ku Cyumweru, “iminara” yose izasenywa; kandi umunara ni ikimenyetso cy’itorero rifite filozofiya y’ishingiro irangwa n’umuhati w’umuntu wo kwikiza ubwe. Avuga kuri Nimurodi, wa mutembanyi ukomeye, n’umunara we, tubwirwa muri *Prophets and Kings* ngo: “Igihe umunara wari umaze kubakwa igice, igice cyawo cyakoreshejwe nk’aho abubatsi batuye; izindi nyubako zo muri wo, zitatse kandi ziteguwe mu buryo buhebuje, zeguriwe ibigirwamana byabo. Abantu bishimiye ibyo bagezeho, bashima imana z’ifeza n’iz’izahabu, maze bihagarika kurwanya Umutegetsi w’ijuru n’isi.” Ku itegeko ryo ku Cyumweru, Tiro yishimira ko Yerusalemu yarimbuwe, ariko ubuhakanyi bw’ishyanga bukurikirwa no kurimbuka kw’ishyanga, kandi umwami wo mu majyaruguru ni bwo azasenya inkike n’iminara bya Leta Zunze Ubumwe z’Amerika.
We will begin to take up the six dates of Jerusalem in Ezekiel in the next article.
Mu kiganiro gikurikira tuzatangira gusuzuma amatariki atandatu ya Yerusalemu avugwa muri Ezekiyeli.