According to inspiration, when it comes to inspiration, “every fact has its bearing,” and “every principle has its bearing.”
Di sana pêngîlhaman ilahi, mun nyangkut pêngîlhaman ilahi, “saban fakta na peugunae jih,” ngon “saban asas na peugunae jih.”
“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.
“Biblia eyo etwike principles nyonso oyo abantu basengeli kososola mpo bábongisama ezala mpo na bomoi oyo to mpo na bomoi oyo ezali koya. Mpe principles yango ekoki kososolama na bato nyonso. Moto moko te oyo azali na molimo ya kosepela na mateya na yango akoki kotanga ata eteni moko ya Biblia kozanga kozwa kati na yango likanisi moko ya lisungi. Kasi liteya ya motuya koleka ya Biblia ezwamaka te na boyekoli ya mwa ntango to oyo ekabwani-kabwani. Ebongiseli monene na yango ya solo elakisami boye te ete motangi ya mbangu to ya kozanga bokebi akoka komona yango polele. Biloko na yango mingi ya motuya elali mosika na nse ya likoló, mpe ekoki kozalema kaka na bolukiluki ya molende mpe na milende ya kokoba. Bosolo oyo esangani mpo na kosala mobimba yango monene esengeli kolukama mpe kosanganisama, ‘awa mwa moke, mpe kuna mwa moke.’ Yisaya 28:10.”
“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.
“Na hivyo, yakichunguzwa kwa uangalifu na kukusanywa pamoja, yataonekana kuwa yamepatana kikamilifu kila moja na jingine. Kila Injili ni nyongeza kwa nyingine, kila unabii ni ufafanuzi wa mwingine, kila ukweli ni maendeleo ya ukweli mwingine fulani. Mifano ya mfumo wa Kiyahudi hufanywa wazi na injili. Kila kanuni katika neno la Mungu ina mahali pake, kila jambo lina umuhimu wake. Nayo muundo huo mkamilifu, katika kusudi na katika utekelezaji, hushuhudia kuhusu Mwandishi wake. Muundo wa namna hiyo hakuna akili nyingine isipokuwa ile ya Mwenye Ukomo ingeweza kuubuni au kuuunda.” Education, 123.
The fact of the matter is that the Hebrew expression “ereb boqer” is found eight times in the Bible. It is always translated as “evening and morning,” with the exception of Daniel 8:14 where it is rendered as “days.” According to inspiration verse fourteen is the “foundation and central pillar of the Advent faith.”
Wêndî wa nî ûku ni ukuvuga yuko imvugo y’Igiheburayo “ereb boqer” iboneka incuro umunani muri Bibiliya. Buri gihe ihindurwa ngo “nimugoroba na mu gitondo,” keretse muri Danieli 8:14 aho ihindurwa ngo “iminsi.” Dukurikije ibyahumetswe, umurongo wa cumi na kane ni wo “shingiro n’inkingi y’ingenzi yo kwizera kw’Abadiventisiti.”
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.
“Ekihandiiko ekyo, okukira ebindi byonna, ekyali kyombi omusingi n’empagi enkulu ey’okukkiriza kw’Abadiventi, kye kyali ekirangiriro kino nti, ‘Okutuusa ku nnaku enkumi bbiri mu bisatu; awo ahera ahantu ahera haneekyerera.’ [Daniel 8:14.]” The Great Controversy, 409.
The fact therefore is that the “days” in the verse is the eighth time of the seven times that Hebrew expression is employed. And the biblical phenomenon of God’s prophetic guidance of the translators of the King James version purposely associated the biblical enigma of the eighth being of the seven in the verse that represents one of two visions in chapter eight. One word translated as “vision” in chapter eight is the Hebrew word “chazon,” and the other is “mareh.” “Mareh” means appearance and the “mareh” vision is the vision of Christ’s appearance in God’s prophetic Word. The “mareh” vision of Daniel 8:14 identifies that Christ was to appear and suddenly come to His temple on October 22, 1844. All these truths are facts, and they have their bearing upon the verse that is the central pillar, and the central pillar is not a doctrine or a prophecy that was fulfilled on October 22, 1844, the fact is that the verse is Christ, the central pillar.
குறிப்பாக, அந்த வசனத்தில் உள்ள “நாட்கள்” என்பது அந்த எபிரேயச் சொற்பிரயோகம் பயன்படுத்தப்பட்ட ஏழு முறைகளில் எட்டாவது நிகழ்வாகும். மேலும், கிங் ஜேம்ஸ் பதிப்பின் மொழிபெயர்ப்பாளர்களை தேவன் தீர்க்கதரிசன ரீதியாக வழிநடத்திய வேதாகம சம்பவம், எட்டாவது என்பது ஏழினுடையதாய் இருப்பதற்கான வேதாகமப் புதிரை, எட்டாம் அதிகாரத்தில் உள்ள இரண்டு தரிசனங்களில் ஒன்றைச் சுட்டிக்காட்டும் அந்த வசனத்துடன் நோக்கமுடனே இணைத்தது. எட்டாம் அதிகாரத்தில் “தரிசனம்” என்று மொழிபெயர்க்கப்பட்ட சொற்களில் ஒன்று எபிரேயச் சொல் “chazon”; மற்றொன்று “mareh.” “Mareh” என்பதற்கு தோற்றம் என்று அர்த்தம்; “mareh” தரிசனம் என்பது தேவனுடைய தீர்க்கதரிசன வார்த்தையில் கிறிஸ்துவின் தோற்றத்தைப் பற்றிய தரிசனமாகும். தானியேல் 8:14 இன் “mareh” தரிசனம், கிறிஸ்து 1844 ஆம் ஆண்டு அக்டோபர் 22 அன்று தோன்றி திடீரென தமது ஆலயத்திற்கு வரவேண்டியிருந்தது என்பதை அடையாளப்படுத்துகிறது. இவ்வெல்லா சத்தியங்களும் நிச்சயமான உண்மைகளே; அவை மையத் தூணாகிய அந்த வசனத்தோடு தொடர்புடையவையாக இருக்கின்றன. மையத் தூண் என்பது 1844 ஆம் ஆண்டு அக்டோபர் 22 அன்று நிறைவேறிய ஒரு கோட்பாடோ அல்லது ஒரு தீர்க்கதரிசனமோ அல்ல; உண்மை என்னவென்றால், அந்த வசனமே கிறிஸ்து; அவர் தான் மையத் தூண்.
“While in this state of despondency, I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close; all who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.
“Ҳангоми дар ин ҳолати маъюсӣ буданам, ман хобе дидам, ки бар зеҳни ман таъсири амиқе гузошт. Дар хоб маъбаде дидам, ки бисёр касон ба сӯйи он мешитофтанд. Танҳо онҳое ки ба он маъбад паноҳ мебурданд, ҳангоме ки муҳлат ба поён мерасид, наҷот меёфтанд; ҳамаи онҳое ки берун мемонданд, то абад ҳалок мегардиданд. Анбӯҳи мардум дар берун, ки ҳар яке ба корҳои гуногуни худ машғул буданд, онҳоеро ки ба маъбад медаромаданд, истеҳзо ва масхара мекарданд ва ба онҳо мегуфтанд, ки ин нақшаи наҷот фиреби маккоронаест ва дар асл ҳеҷ гуна хатаре вуҷуд надорад, ки аз он бояд парҳез кард. Онҳо ҳатто баъзеро дошта мегирифтанд, то аз шитобон ворид шуданашон ба даруни деворҳо ҷилавгирӣ кунанд.
“Fearful of being ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me.
“कुदाम तुहीन डेराइ के, हम ई उचित बुझलीं कि भीड़ छँट जाए तब तक ठहरल जाए, अथवा जब हम ओहनी के नजर से बचि के भीतर जा सकीं तब प्रवेश कइल जाए। लेकिन भीड़ घटला के बदले अउरी बढ़त गइल, आ ई भय से कि कहीं हम देर न कर दीं, हम जल्दी-जल्दी अपना घर से निकल पड़लीं आ भीड़ के बीच से जोर लगा के आगे बढ़लीं। मन्दिर पहुँचे के अपनी व्याकुलता में, हम न त अपने चारों ओर घेरले भीड़ पर ध्यान देलीं, न ओकर कुछ परवाह कइनी।”
“On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins. Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.
“ਜਦੋਂ ਮੈਂ ਉਸ ਇਮਾਰਤ ਵਿੱਚ ਪ੍ਰਵੇਸ਼ ਕੀਤਾ, ਮੈਂ ਵੇਖਿਆ ਕਿ ਉਹ ਵਿਸ਼ਾਲ ਮੰਦਰ ਇਕ ਮਹਾਨ ਖੰਭੇ ਉੱਤੇ ਟਿਕਿਆ ਹੋਇਆ ਸੀ, ਅਤੇ ਉਸ ਨਾਲ ਇੱਕ ਮੇਮਣਾ ਬੰਨ੍ਹਿਆ ਹੋਇਆ ਸੀ ਜੋ ਪੂਰੀ ਤਰ੍ਹਾਂ ਜ਼ਖ਼ਮੀ ਅਤੇ ਲਹੂ-ਲੁਹਾਨ ਸੀ। ਅਸੀਂ ਜੋ ਉੱਥੇ ਹਾਜ਼ਰ ਸਾਂ, ਸਾਨੂੰ ਮਾਨੋ ਇਹ ਗਿਆਤ ਸੀ ਕਿ ਇਹ ਮੇਮਣਾ ਸਾਡੇ ਕਾਰਨ ਹੀ ਚੀਰਿਆ ਅਤੇ ਕੁਚਲਿਆ ਗਿਆ ਸੀ। ਜੋ ਕੋਈ ਮੰਦਰ ਵਿੱਚ ਪ੍ਰਵੇਸ਼ ਕਰਦਾ ਸੀ, ਉਸ ਨੂੰ ਉਸ ਦੇ ਅੱਗੇ ਆ ਕੇ ਆਪਣੇ ਪਾਪਾਂ ਦਾ ਅੰਗੀਕਾਰ ਕਰਨਾ ਪੈਂਦਾ ਸੀ। ਮੇਮਣੇ ਦੇ ਬਿਲਕੁਲ ਅੱਗੇ ਉੱਚੇ ਆਸਨ ਸਨ, ਜਿਨ੍ਹਾਂ ਉੱਤੇ ਇੱਕ ਸਮੂਹ ਬੈਠਾ ਹੋਇਆ ਸੀ ਜੋ ਬਹੁਤ ਹੀ ਆਨੰਦਿਤ ਦਿੱਸਦਾ ਸੀ। ਸੁਰਗ ਦਾ ਪ੍ਰਕਾਸ਼ ਮਾਨੋ ਉਨ੍ਹਾਂ ਦੇ ਚਿਹਰਿਆਂ ਉੱਤੇ ਚਮਕ ਰਿਹਾ ਸੀ, ਅਤੇ ਉਹ ਪਰਮੇਸ਼ੁਰ ਦੀ ਸਤਿਕਾਰ ਕਰਦੇ ਅਤੇ ਹರ್ಷਭਰੇ ਧੰਨਵਾਦ ਦੇ ਗੀਤ ਗਾਂਦੇ ਸਨ, ਜੋ ਮਾਨੋ ਦੂਤਾਂ ਦੇ ਸੰਗੀਤ ਵਰਗੇ ਲੱਗਦੇ ਸਨ। ਇਹ ਉਹੀ ਸਨ ਜੋ ਮੇਮਣੇ ਦੇ ਅੱਗੇ ਆਏ ਸਨ, ਆਪਣੇ ਪਾਪਾਂ ਦਾ ਅੰਗੀਕਾਰ ਕੀਤਾ ਸੀ, ਖ਼ਿਮਾ ਪ੍ਰਾਪਤ ਕੀਤੀ ਸੀ, ਅਤੇ ਹੁਣ ਕਿਸੇ ਆਨੰਦਮਈ ਘਟਨਾ ਦੀ ਖੁਸ਼ੀਭਰੀ ਉਡੀਕ ਵਿੱਚ ਸਨ।”
“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people; but I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night.
“Heta piştî ku ez ketibûm avahiyê jî, tirsê min girt, û hestek ji şermê li min hat ku divê ez li ber van mirovan xwe biçûkim; lê wisa xuya dikir ku ez hatibûm mecbûr kirin ku pêşde biçim, û bi hêdî hêdî li dora stûnê rêya xwe dikir da ku li ber berxê bisekinim, dema ku boriyek lê da, perestgeh hejand, qîrînên serkeftinê ji pîrozên civiyabûyî bilind bûn, ronahiyek tirsnak avahî ronî kir, paşê hemû tişt bû tariya tund. Gelê bextewar bi tevahî bi wê ronahiyê re winda bûbûn, û ez bi tenê di tirsê bêdeng ê şevê de hatim hiştin.
“I awoke in agony of mind, and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed; that the Spirit of the Lord had left me, never to return.” Experience and Teachings, 24, 25.
“Ndzi pfukile ndzi ri eku vavisekeni lokukulu ka mianakanyo, naswona a ndzi nga koti ku tisolovetela leswaku a ndzi lo lorha ntsena. A swi vonaka eka mina onge ku avanyisiwa ka mina a ku tiyisiwe; leswaku Moya wa Hosi a wu ndzi siyile, wu nga ha tlheli nakambe.” Experience and Teachings, 24, 25.
We are now being tested as to whether we will enter the temple and thereafter confess our sins and secure the blessing of His justification. This last call to enter the temple is surrounded by obstacles to prevent our individual entrance, but should we now hesitate, we will be “left alone in the silent horror of night.” But this is not my only point.
Nangayi twakukezhwanji pa kwamba kama tutaingia katika hekalu, na baadaye kuungama dhambi zetu na kuupata baraka ya kuhesabiwa haki kwake. Mwito huu wa mwisho wa kuingia katika hekalu umezingirwa na vikwazo ili kuzuia kuingia kwetu binafsi; lakini kama tukisita sasa, “tutaachwa peke yetu katika hofu ya kimya ya usiku.” Lakini hili silo jambo langu pekee.
Purposeful emphasis was placed upon this most important verse by including the distinction of the word “days,” which carries with it the prophetic enigma that eight is of the seven, which is one of the wheels in the sealing time of the one hundred and forty-four thousand. In the period of the sealing, the Protestant horn and the Republican horn of the sixth kingdom of Bible prophecy will both fulfill the enigma that the eighth is of the seven. Of the eight presidents since the time of the end in 1989, Trump became the sixth king of the sixth kingdom, and after he won his second term, he became the eighth that is of the seven. In the action of the United States in repeating the Edict of Milan in 313, the Laodicean movement of the one hundred and forty-four thousand will become the Philadelphian movement of the one hundred and forty-four thousand. The sealing time concludes at the Sunday law where the papacy’s deadly wound is healed, and she thus fulfills the enigma of Revelation seventeen as the eighth that is of the seven. One fact, represented in one Hebrew phrase, as one English word, brings the verse that identifies the opening of the judgment into the verse that identifies the close of judgment in the sealing time of the one hundred and forty-four thousand.
بە گونجاندنی جیاوازیی وشەی «ڕۆژەکان»، بە ئەنقەست جەخت لەسەر ئەم ئایەتە هەرە گرنگە کرایەوە؛ ئەو وشەیە ئەو مەتەڵە پێغەمبەرانەیە لەگەڵ خۆیدا هەڵدەگرێت کە هەشت لە حەوتەکەیە، کە یەکێکە لە چەرخەکانی سەردەمی مۆرکردنی ئەو سەد و چل و چوار هەزار کەسە. لە ماوەی مۆرکردندا، شاخە پرۆتستانییەکە و شاخە کۆمارییەکەی پاشایەتیی شەشەمی پێشبینییەکانی کتێبی پیرۆز، هەردووکیان ئەو مەتەڵە دەهێننە دی کە هەشتەم لە حەوتەکەیە. لە نێو ئەو هەشت سەرۆککۆمارەی لە سەردەمی کۆتایی لە ساڵی ١٩٨٩ەوە هاتوونەتە سەر کار، ترامپ بوو بە شەشەمین پاشای پاشایەتیی شەشەم، و دوای ئەوەی دەورەی دووەمی بردەوە، بوو بە هەشتەمەکە کە لە حەوتەکەیە. لە کردەوەی ویلایەتە یەکگرتووەکاندا بۆ دووبارەکردنەوەی فەرمانی میلانی ساڵی ٣١٣، بزووتنەوە لاودیکیاییەکەی ئەو سەد و چل و چوار هەزار کەسە دەبێتە بزووتنەوە فیلادەلفیاییەکەی ئەو سەد و چل و چوار هەزار کەسە. سەردەمی مۆرکردن لە کاتی یاسای ڕۆژی یەکشەممەدا کۆتایی دێت، کە تێیدا برینە کوشندەکەی پاپایەتی چاک دەبێتەوە، و ئەویش بەم شێوەیە، وەک ئەو هەشتەمەی کە لە حەوتەکەیە، مەتەڵەکەی ئاشکراکردن ١٧ دەهێنێتە دی. یەک ڕاستی، کە لە یەک دەستەواژەی عیبریدا بە شێوەی یەک وشەی ئینگلیزی خراوەتە ڕوو، ئەو ئایەتەی دەستپێکی داوەرییەکە دەستنیشان دەکات دەهێنێتە ناو ئەو ئایەتەی کۆتایی داوەری لە سەردەمی مۆرکردنی ئەو سەد و چل و چوار هەزار کەسەدا دەستنیشان دەکات.
Every fact has its place, and there is only one expression where a numerical construction of a ‘number’ times another ‘number’ is used in the New Testament, and only two in the Old Testament. The alpha of the ‘numerical construction’ is in Genesis.
هەر ڕاستییەک شوێنی خۆی هەیە، و لە پەیمانی نوێدا تەنها یەک دەربڕین هەیە کە تێیدا پێکهاتەیەکی ژمارەیی بە شێوەی ‘ژمارە’یەک جار ‘ژمارە’یەکی دیکە بەکارهاتووە، و لە پەیمانی کۆنیشدا تەنها دوو دەربڕینی لەم جۆرە هەن. ئەلفای ‘پێکهاتەی ژمارەیی’ لە کتێبی پەیدابووندایە.
If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold. Genesis 4:24.
Nang ku Kayin ay paghihigantihan nang makapito, tunay na si Lamec ay pitumpu at pitong ulit. Genesis 4:24.
The omega ‘numerical construction’ is in Matthew.
Kukusanywa kwa kihesabu kwa omega kunapatikana katika Mathayo.
Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:21, 22.
Petero akamujia, akasema, Bwana, ndugu yangu atanikosea hata mara ngapi, nami nimsamehe? Hata mara saba? Yesu akamwambia, Sikuambii, Hata mara saba; bali, Hata sabini mara saba. Mathayo 18:21, 22.
These passages represent the first and last time in the Bible where a number is identified to be multiplied with another number. There are many numbers, but the alpha of Genesis and the omega of Matthew possess the identical numerical construction, and they employ the same two numbers of ‘seven’ and ‘seventy.’
Hizi sehemu zinawakilisha mara ya kwanza na ya mwisho katika Biblia ambapo namba hutambuliwa kuwa inapaswa kuzidishwa kwa namba nyingine. Kuna namba nyingi, lakini alfa ya Mwanzo na omega ya Mathayo zina muundo wa nambari unaofanana kabisa, nazo zinatumia namba zilezile mbili za ‘saba’ na ‘sabini.’
Between the alpha and omega, the middle and only other place where this numerical construction exists is in Leviticus twenty-five. There the two numbers are not ‘seven’ and ‘seventy,’ but ‘seven times seven years.’
لە نێوان ئەلفا و ئۆمێگادا، شوێنی ناوەڕاست و تەنها شوێنی دیکە کە ئەم پێکهاتە ژمارەییە تێیدا هەیە، لە بەشی بیستوپێنجی کتێبی لێڤییەکاندایە. لەوێدا ئەو دوو ژمارەیە ‘حەوت’ و ‘حەفتا’ نین، بەڵکو ‘حەوت جار حەوت ساڵ’ن.
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Leviticus 25:8.
Nawe utajihesabia sabato saba za miaka, mara saba za miaka saba; na muda wa hizo sabato saba za miaka utakuwa kwako miaka arobaini na tisa. Mambo ya Walawi 25:8.
The middle numerical construction once again employs the number ‘seven,’ but not the number ‘seventy.’ The passage where it is located contains a blessing for obedience, and also a curse for disobedience. The blessings of freeing of slaves and restoration of land are contrasted with the curse of seven times that is mentioned four times in chapter twenty-six of Leviticus. The blessing included the Lord’s sustenance during the years the land rested, and a double blessing in the year of Jubilee, and the cursing of chapter twenty-six is the counterpart in the covenant warning of the two chapters.
پێکهاتە ژمارەییە ناوەڕاستەکە جارێکی دیکە ژمارەی ‘حەوت’ بەکار دەهێنێت، بەڵام نەک ژمارەی ‘حەفتا’. ئەو دەقەی ئەم پێکهاتەیەی تێدایە، هەم بەرەکەتێک بۆ گوێڕایەڵی و هەم نەفرەتێک بۆ سەرپێچی لەخۆ دەگرێت. بەرەکەتەکانی ئازادکردنی کۆیلەکان و گەڕاندنەوەی زەوی لە بەرامبەر ئەو نەفرەتە حەوتهێندەییەدا دانراون کە چوار جار لە بەشی بیستوشەشی پەرتووکی لێڤییەکاندا باس کراوە. ئەو بەرەکەتە دابینکردنی بژێوی لەلایەن پەروەردگارەوە لە ماوەی ئەو ساڵانەی زەوی پشووی دەدا، و بەرەکەتێکی دووهێندە لە ساڵی یوبیلدا لەخۆ دەگرت، و نەفرەتی بەشی بیستوشەشیش، لە ئاگادارکردنەوەی پەیمانیی ئەو دوو بەشەدا، لایەنی بەرامبەری ئەو بەرەکەتەیە.
The middle numerical construction appears in Leviticus 25:8 (‘seven times seven years’). It is immediately paired with the fourfold ‘seven times’ judgment of Leviticus 26. Thus, the middle numerical construction represents both a blessing and a curse, forming a doubled testimony in the book of Leviticus. The numerical construction of either the blessing or the curse of the Jubilee is placed between the judgment of Lamech and Jesus’ identification of the limit of probationary time. All three together are identifying a probationary limit, which when concluded will manifest one class who is blessed and one class who is cursed. The alpha and omega, representing the first and third angels’ messages, identify four hundred and ninety as the symbol of probationary time. When this is coupled with the curse or blessing of the Jubilee, the facts become important as we approach the study of Ezekiel chapter one verse one that places Ezekiel in the thirtieth year of the seventeenth Jubilee cycle.
پێکهاتە ژمارەییەکەی ناوەڕاست لە لێڤییەکان 25:8دا دەردەکەوێت (‘حەوت جار حەوت ساڵ’). ئەمە ڕاستەوخۆ لەگەڵ حوکمی چواربارەی ‘حەوت جار’ لە لێڤییەکان 26دا جووت دەکرێت. بەم شێوەیە، پێکهاتە ژمارەییەکەی ناوەڕاست هەم بەرەکەتێک و هەم نەفرەتێک دەنوێنێت و شایەتییەکی دووقات لە کتێبی لێڤییەکاندا پێک دەهێنێت. پێکهاتەی ژمارەیی بەرەکەتی یوبیل یان نەفرەتەکەی لەنێوان حوکمی لامەک و دیاریکردنی سنووری ماوەی تاقیکردنەوە لەلایەن عیساوە دانراوە. هەر سێکیان پێکەوە سنوورێک بۆ ماوەی تاقیکردنەوە دیاری دەکەن، کە بە کۆتاییهاتنی ئەو ماوەیە، دەستەیەکی بەرەکەتپێدراو و دەستەیەکی نەفرەتلێکراو ئاشکرا دەبن. ئەلفا و ئۆمێگا، کە نوێنەرایەتیی پەیامەکانی فریشتەی یەکەم و سێیەم دەکەن، چوارسەد و نەوەد وەک هێمای ماوەی تاقیکردنەوە دیاری دەکەن. کاتێک ئەمە لەگەڵ نەفرەت یان بەرەکەتی یوبیل پێکەوە دەبەسترێتەوە، بە نزیکبوونەوەمان لە لێکۆڵینەوە لە بەشی یەکەم، ئایەتی یەکەمی کتێبی حەزقیێل، ئەم ڕاستییانە گرنگی پەیدا دەکەن؛ ئەو ئایەتەی کە حەزقیێل لە ساڵی سییەمی خولی حەڤدەیەمی یوبیلدا دادەنێت.
That Jubilee cycle ended on October 22, 573 BC, and typified not only October 22, 1844, but also the soon-coming Sunday law. Ezekiel was standing in the temple, representing the one hundred and forty-four thousand who by faith have entered into the Most Holy Place at the end of the judgment, as did the faithful after October 22, 1844. To miss the “fact” of where Ezekiel is at in prophetic history in chapter one and verse one is to lose your “bearing.”
ئەو خولەی یوبیل لە ٢٢ی ئۆکتۆبەری ٥٧٣ی پێش زایین کۆتایی هات و نەک تەنها هێمای پێشوەختەی ٢٢ی ئۆکتۆبەری ١٨٤٤ بوو، بەڵکو هێمای پێشوەختەی یاسای ڕۆژی یەکشەممەش بوو کە بەم زووانە دێت. حەزقیێل لە پەرستگادا ڕاوەستابوو و نوێنەرایەتیی ئەو سەد و چل و چوار هەزار کەسەی دەکرد کە بە باوەڕ، لە کۆتایی دادوەرییەکەدا چوونەتە ناو شوێنە هەرەپیرۆزەکە، هەروەک باوەڕدارە وەفادارەکان کە دوای ٢٢ی ئۆکتۆبەری ١٨٤٤ چوونە ناوی. ئەگەر ئەو “ڕاستییە”ت لەبەرچاو نەبێت کە حەزقیێل لە بەشی یەکەم و ئایەتی یەکەمدا لە چ خاڵێکی مێژووی پێغەمبەرانەدایە، ئەوا “ئاڕاستە”ی خۆت ون دەکەیت.
After viewing the glory of the Lord given by the river Chebar, Ezekiel is humbled into the dust as were Daniel, Isaiah and John. Then all four of the examples provide elements of the anointing of those who are to give the message to a church that will not see or hear.
دوای بینینی ئەو شکۆی پەروەردگار کە لە کەناری ڕووباری خەبار پیشانی درا، حەزقیێل وەک دانیال و ئیشعیا و یوحەنا تا ئاستی خاک نزم دەکرێتەوە. پاشان هەر چوار نموونەکە توخمگەلێک لە مەسحکردنی ئەو کەسانە دەخەنە ڕوو کە دەبێت پەیامەکە بە کڵێسایەک ڕابگەیەنن کە نابینێت و نابیستێت.
There are six dates in the book of Ezekiel that address Jerusalem. We have previously addressed the first and last dates found in chapter one, verses one and two, and then in chapter forty, verse one. I have addressed the second date found in chapter eight and verse one, but only in its symbolic representation, and without locating it in connection with the siege and destruction of Jerusalem, and the entire book revolves around that axle. Jerusalem was destroyed at the end of 586/585 BC. And in Ezekiel 33:21 a fugitive arrives with the news of Jerusalem’s fall.
لە کتێبی حەزقیێلدا شەش بەروار هەن کە پەیوەندییان بە ئۆرشەلیمەوە هەیە. پێشتر باسمان لە یەکەم و کۆتا بەروار کردووە، کە لە بەشی یەکەم، ئایەتەکانی یەک و دوو، و پاشان لە بەشی چلەم، ئایەتی یەکدا هاتوون. من باسی بەرواری دووەمیشم کردووە کە لە بەشی هەشتەم، ئایەتی یەکدا هاتووە، بەڵام تەنها لە ڕووی ئەوەی کە بە شێوەیەکی هێمایی دەینوێنێت، و بەبێ ئەوەی شوێنی ئەو بەروارە لە پەیوەندی بە گەمارۆدان و وێرانکردنی ئۆرشەلیمەوە دیاری بکەم؛ تەواوی کتێبەکەش بە دەوری ئەو تەوەرەدا دەسووڕێتەوە. ئۆرشەلیم لە کۆتایی ساڵی 586/585ی پێش زایین وێران کرا. و لە حەزقیێل 33:21دا، هەڵاتوویەک بە هەواڵی کەوتنی ئۆرشەلیمەوە دەگات.
And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. Now the hand of the Lord was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Ezekiel 33:21, 22.
Ma kungwa ku mwaka wa kumi na mbili wa kutekwa kwetu, katika mwezi wa kumi, siku ya tano ya mwezi huo, ya kwamba mtu mmoja aliyekuwa ameokoka kutoka Yerusalemu alikuja kwangu, akisema, Mji umepigwa. Basi mkono wa Bwana ulikuwa juu yangu jioni, kabla hajaja yule aliyekuwa ameokoka; naye alikuwa amenifungua kinywa changu, hata aliponijia asubuhi; kinywa changu kikafunguliwa, wala sikuwa tena bubu. Ezekieli 33:21, 22.
In the twelfth year the city was smitten, and Ezekiel is then free to speak upon his own volition. The vision of Ezekiel chapter eight was in the sixth year, thus roughly six years before the city was smitten.
Mu mwaka gwa ikumi na ibili umurwa warakubiswe, kandi rero Ezekieli aca aronka umwidegemvyo wo kuvuga ku gushaka kwiwe ubwiwe. Iyerekwa ryo muri Ezekieli igice ca munani ryari mu mwaka ugira gatandatu, rero ni nk’imyaka itandatu imbere y’uko umurwa ukubiswa.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Ezekiel 8:1.
Na ikawa katika mwaka wa sita, katika mwezi wa sita, siku ya tano ya mwezi, nilipokuwa nimeketi nyumbani mwangu, na wazee wa Yuda walikuwa wameketi mbele yangu, mkono wa Bwana MUNGU ukaanguka juu yangu hapo. Ezekieli 8:1.
The next year, which was the seventh year, the elders sought Ezekiel to inquire of the Lord.
ساڵی دواتر، کە ساڵی حەوتەم بوو، پیران ڕوویان لە حەزقیێل کرد بۆ ئەوەی پرسیار لە یەزدان بکەن.
And it came to pass in the seventh year, in the fifth month, the tenth day of the month, that certain of the elders of Israel came to enquire of the Lord, and sat before me. Ezekiel 20:1.
Û di sala heftemîn de, di meha pêncemîn de, roja dehemîn a mehê, hin ji pîrên Îsraêlê hatin da ku ji Xudan bipirsin, û li ber min rûniştin. Ezekiel 20:1.
Then in the ninth year, the year-and-a-half siege began.
پاشان لە ساڵی نۆیەمدا، ئەو گەمارۆیە دەستی پێکرد کە ساڵێک و نیوی خایاند.
Again in the ninth year, in the tenth month, in the tenth day of the month, the word of the Lord came unto me, saying, Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day. Ezekiel 24:1, 2.
Enne naobayeno mwaka gwa kyenda, omwezi ogwa kkumi, ku lunaku olw’ekkumi olw’omwezi, ekigambo kya Mukama ne kijja gye ndi, nga kigamba nti, Omwana w’omuntu, weewandiikire erinnya ly’olunaku luno, ye lunaku luno lwennyini: kabaka w’e Babulooni azingizza Yerusaalemi ku lunaku luno lwennyini. Ezeekyeri 24:1, 2.
Each of these dates represents specific waymarks of the latter days, for Paul says ancient Israel is an example for those who live at the end of the world.
هەر یەکێک لەم بەروارانە نوێنەرایەتیی نیشانە ڕێنیشاندەرە دیاریکراوەکانی ڕۆژانی کۆتایی دەکات، چونکە پۆڵس دەڵێت کە ئیسرائیلی کۆن نموونەیەکە بۆ ئەوانەی لە کۆتایی جیهاندا دەژین.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. 1 Corinthians 10:11, 12.
Aho ibintu byose byababayeho ngo bibe ibyitegererezo; kandi byanditswe kugira ngo bituburire, twebwe abo imperuka z’ibihe zagezeho. Ni cyo gituma uwibwira ko ahagaze yirinda, kugira ngo atagwa. 1 Abakorinto 10:11, 12.
All six of the dates that concern Jerusalem occur between the first date in chapter one verse one and the last date found in chapter forty, verse one. Those two dates mark the fifth year of chapter one, which was 592 BC and the twenty-fifth year of chapter forty, which was 573 BC. At the line upon line level Ezekiel has a line for Egypt, which includes the reference of Tyre, and a line for Jerusalem. The line of Egypt has seven direct waymarks, (when Tyre is included) and Jerusalem has six. With these two lines are the line of Josiah and the seventeenth Jubilee cycle. Yet the line that is portrayed without a direct date is found in chapter four, and the line of chapter four possesses several of the wheels Ezekiel saw when he looked into the Most Holy Place. It is also laden with several symbolic truths.
Yerusalema kyere fa da aasia no nyinaa si dapɛn a edi kan a ɛwɔ ti baako nkyekyɛm baako no ne da a etwa to a wohu no wɔ ti aduanan nkyekyɛm baako no ntam. Saa nna abien no hyɛ ti baako afe a ɛto so anum no agyirae, a na ɛyɛ 592 A.Y.B. no, ne ti aduanan afe a ɛto so aduonu anum no, a na ɛyɛ 573 A.Y.B. no. Wɔ line upon line gyinabea no so no, Hesekiel wɔ line ma Misraim, a Tiro ho asɛm ka ho, ne line ma Yerusalema. Misraim line no wɔ waymarks ason a ɛyɛ tẽẽ, (sɛ wɔka Tiro ho a) na Yerusalema wɔ asia. Saa line abien yi ho na Yosia line no ne Yubili kyinhyia a ɛto so dunsɔn no ka ho. Nanso line a wɔda no adi a enni da a ɛyɛ tẽẽ no wɔ ti anan mu, na ti anan line no kura ntwahonan no mu pii a Hesekiel hui bere a ɔhwɛɛ mu kɔɔ Kronkron Mu Kronkronbea no mu no. Saa ara nso na ɛsoa nokwasɛm ahorow pii a ɛyɛ sɛnkyerɛnne mu de.
430
430
The number four hundred and thirty represents the everlasting covenant, and in chapter four Ezekiel is employed by the Lord as a living parable, a parable which includes the number four hundred and thirty.
संख्या चार सय तीसले अनन्त करारलाई जनाउँछ, र अध्याय चारमा इजकिएललाई प्रभुले एउटा जीवित दृष्टान्तको रूपमा प्रयोग गर्नुहुन्छ, यस्तो दृष्टान्त जसमा चार सय तीस संख्या समावेश छ।
Thou also, son of man, take thee a tile, and lay it before thee, and pourtray upon it the city, even Jerusalem: And lay siege against it, and build a fort against it, and cast a mount against it; set the camp also against it, and set battering rams against it round about. Moreover take thou unto thee an iron pan, and set it for a wall of iron between thee and the city: and set thy face against it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel. Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. And, behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast ended the days of thy siege. Ezekiel 4:1–8.
Na wewe, mwanadamu, jitwalie tofali, uliweke mbele yako, ukachore juu yake mji, yaani, Yerusalemu. Kisha uuzingire, ujenge boma juu yake, uufanyizie kilima cha kuushambulia, uweke kambi juu yake pia, na kuzunguka pande zote uweke kondoo wa kugongea boma juu yake. Tena jitwalie kikaango cha chuma, ukakiweke kiwe ukuta wa chuma kati yako na mji; nawe uuelekezee uso wako, nao utazingirwa, nawe utauzingira. Hii itakuwa ishara kwa nyumba ya Israeli. Tena ulale kwa ubavu wako wa kushoto, ukautwike juu yake uovu wa nyumba ya Israeli; kwa hesabu ya siku utakazolala juu yake, ndivyo utakavyouchukua uovu wao. Maana nimekuwekea miaka ya uovu wao sawasawa na hesabu ya siku, siku mia tatu na tisini; ndivyo utakavyouchukua uovu wa nyumba ya Israeli. Na utakapokwisha kuzitimiza, ulale tena kwa ubavu wako wa kuume, nawe utauchukua uovu wa nyumba ya Yuda siku arobaini; nimekuagizia kila siku iwe sawa na mwaka mmoja. Basi uuelekezee uso wako kuuzingira Yerusalemu, na mkono wako utafunuliwa, nawe utatoa unabii juu yake. Na tazama, nitakuwekea vifungo, wala hutageuka kutoka ubavu mmoja kwenda mwingine, hata utakapokwisha siku za mazingiwa yako. Ezekieli 4:1–8.
The siege of Jerusalem, as illustrated by Ezekiel is a “sign,” just as the siege against Jerusalem brought by Cestius in the year 66. Commenting on Jesus identifying the destruction of Jerusalem, Sister White informs us that the “direct” fulfillment of the destruction of Jerusalem is in the latter days. The sign of the destruction upon the two witnesses represented by Nebuchadnezzar and Cestius identify that the sign of the siege, is the sign of the approaching Sunday law.
Yerusalemu okuzingizibwa, nga bwe kwalagibwa Ezeekyeri, kwe “kabonero,” nga bwe kyali n’okuzingizibwa okwajja ku Yerusalemu okwaleetebwa Kesutiyo mu mwaka gwa 66. Nga annyonnyola Yesu bwe yategeeza okuzikirizibwa kwa Yerusalemu, Mwannyinaffe White atumanyisa nti okutuukirira “okw’obutereevu” okw’okuzikirizibwa kwa Yerusalemu kuli mu nnaku ez’oluvannyuma. Akabonero k’okuzikirizibwa okwali ku bajulirwa ababiri abakiikirirwa Nebukadduneeza ne Kesutiyo kategeeza nti akabonero k’okuzingizibwa, ke kabonero ak’okusemberera kw’etteeka lya Ssande.
A Day for a Year
روژێک بۆ ساڵێک
Within the passage we are considering, we also see the omega biblical reference to the premier rule of prophetic interpretation of William Miller in the foundational movement of the first and second angels’ messages. The alpha of the day for a year principle was also an omega symbol, for the alpha of the day for a year principle was set forth in the book of Numbers as the tenth and final test, which Israel failed, thereby bringing upon themselves death in the wilderness over the forty years of wilderness wandering.
لەو دەقەی کە لێی دەکۆڵینەوە، هەروەها ئاماژەی ئۆمێگاییی کتێبی پیرۆز بۆ یاسای سەرەکیی ویلیام میلەر بۆ ڕاڤەکردنی پێشبینییە پێغەمبەرییەکان لە بزووتنەوەی بناغەیی پەیامەکانی فریشتەی یەکەم و دووەمدا دەبینین. ئەلفای بنەمای ڕۆژێک بۆ ساڵێک، هێمایەکی ئۆمێگاش بوو، چونکە ئەلفای بنەمای ڕۆژێک بۆ ساڵێک لە پەرتووکی سەرژمێریدا وەک تاقیکردنەوەی دەیەم و کۆتایی خرایە ڕوو، کە ئیسرائیل تێیدا شکستی هێنا و بەمەش، لە ماوەی ئەو چل ساڵەی سەرگەردانی لە بیاباندا، مردنیان لە بیاباندا بەسەر خۆیاندا هێنا.
And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness. After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. Numbers 14:33–35.
Na watoto wenu watatanga jangwani miaka arobaini, nao wataichukua adhabu ya uasherati wenu, hata mizoga yenu itakapoteketea jangwani. Kwa kadiri ya hesabu ya zile siku mlizoipeleleza nchi, yaani, siku arobaini, kila siku kwa mwaka mmoja, ndivyo mtakavyozichukua hatia zenu, yaani, miaka arobaini, nanyi mtajua kuvunjika kwa ahadi yangu. Mimi, Bwana, nimenena; hakika nitalitenda jambo hili juu ya mkutano huu wote mwovu, waliojikutanisha pamoja juu yangu; katika jangwa hili watateketea, na huko watakufa. Hesabu 14:33–35.
The prophetic implications that the day for a year principle is identified in the final rebellion of the ten-step testing process beginning at the Red Sea crossing, and that the same principle is again proclaimed as Jerusalem is to be besieged and destroyed must be understood and applied to the passage we are considering, as must the significance of the “siege” being the “sign.”
دەبێت لە دەلالەتە پێغەمبەرایەتییەکانی ئەوە تێبگەین کە بنەمای ڕۆژێک بەرامبەر ساڵێک لە کۆتا یاخیبوونی پرۆسەی دەهەنگاویی تاقیکردنەوەدا، کە بە پەڕینەوە بە دەریای سووردا دەست پێ دەکات، دەستنیشان دەکرێت، و هەمان بنەما دیسان کاتێک ڕادەگەیەنرێت کە بڕیارە ئۆرشەلیم گەمارۆ بدرێت و وێران بکرێت، و ئەم دەلالەتانە بەسەر ئەو دەقەدا جێبەجێ بکەین کە لێی دەکۆڵینەوە؛ هەروەها دەبێت لە گرنگیی ئەوەش تێبگەین کە “گەمارۆ” خۆی “نیشانە”کەیە، و ئەوەش بەسەر هەمان دەقەدا جێبەجێ بکەین.
The line of history that is brought together when employing the “siege” of Jerusalem as the sign must be recognized, for it becomes an "axle" so to speak, and metaphorically the sign of the siege, has many spokes attached. The sign of the siege is perhaps the most important passage in Ezekiel, and the sign allows the Lion of the tribe of Judah to bring perfection out of what first appeared to Ezekiel to be confusion. The “sign” of the siege, the year for a day principle, and the prophetic lines brought together by the siege, must be considered in the context that four hundred and thirty represents the everlasting covenant.
Ũtũmbo wa historia ũrĩa ũcookanĩtio hamwe rĩrĩa kũhũthĩra “gũthingithia” Jerusalemu ta kĩmenyithia no nginya ũmenyekane, nĩgũkorwo ũtuĩka ta “ekiseli,” ta ũrĩa kwambĩrĩria kwa kĩonereria, na kĩmenyithia gĩkĩ gĩa gũthingithia gĩrĩ na ndĩmũ nyingĩ ciĩrũngĩirweho. Kĩmenyithia gĩa gũthingithia no gĩtuĩke gĩkaro kĩa bata mũno kũrĩ Ezekieli, na kĩmenyithia gĩkĩ nĩgĩtũma Mũrũme wa ngiri wa Juda aumye ũkinyanĩri mũthia-inĩ wa ũrĩa wa mbere waonekanire kũrĩ Ezekieli ta mĩhũrũko. “Kĩmenyithia” kĩa gũthingithia, mũtugo wa mwaka kũrĩ mũthenya, na mĩtaratara ya ũhoro wa kĩraguũrũri iria icookanĩtio hamwe nĩ gũthingithia, no nginya cĩrorerwo thĩinĩ wa mũthenya ũrĩa magana mana na mirongo ĩtatũ irĩrĩrĩte kĩrĩkanĩro gĩa tene na tene.
The Covenant
ئەو پەیمانە
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.
Na akamwambia Abramu, Ujue kwa yakini ya kuwa uzao wako utakuwa mgeni katika nchi isiyo yao, nao watawatumikia; nao watawaonea muda wa miaka mia nne. Mwanzo 15:13.
The Lord entered into covenant with Abraham in a three-step process, and the first of those three steps included the prophecy that Abraham’s descendants would be captives in Egypt for four hundred years. In the second step, Abraham was given the rite of circumcision, and the third step was the sacrifice of Isaac on Mount Moriah. Four hundred years was identified in the alpha of three steps the Lord took in raising up and entering into covenant with a chosen people. That chosen covenant people were divorced from God at the stoning of Stephen in the year 34, and thereafter Paul, the chosen apostle to the Gentiles, identified that four hundred years as—four hundred and thirty years.
خوداوەند لە پرۆسەیەکی سێهەنگاویدا پەیمانی لەگەڵ ئیبراهیم بەست، و یەکەمی ئەو سێ هەنگاوە ئەو پێشبینییەی لەخۆ گرتبوو کە نەوەکانی ئیبراهیم بۆ ماوەی چوارسەد ساڵ لە میسردا دیل دەبن. لە هەنگاوی دووەمدا، ڕێوڕەسمی خەتەنەکردن بە ئیبراهیم درا، و هەنگاوی سێیەم قوربانیکردنی ئیسحاق بوو لەسەر کێوی مۆریا. چوارسەد ساڵ لە ئەلفای ئەو سێ هەنگاوەدا دیاری کرا کە خوداوەند بۆ پێکهێنانی گەلێکی هەڵبژێردراو و پەیمانبەستن لەگەڵیدا هەڵیگرتن. ئەو گەلە هەڵبژێردراوەی پەیمان، لە کاتی بەردبارانکردنی ستیفانۆس لە ساڵی ٣٤دا، لەلایەن خوداوە تەڵاق درا، و پاشان پۆڵس، نێردراوە هەڵبژێردراوەکە بۆ نەتەوە نایەهودییەکان، ئەو چوارسەد ساڵەی دیاری کرد بە—چوارسەد و سی ساڵ.
And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. Galatians 3:17.
ئەوەش دەڵێم: شەریعەت، کە چوارسەد و سی ساڵ دواتر هات، ناتوانێت ئەو پەیمانەی خودا پێشتر لە مەسیحدا پەسەندی کردبوو هەڵبوەشێنێتەوە، تاکو بەڵێنەکە بێکاریگەر بکات. گەلاتیا ٣:١٧.
The number that represents the covenant is four hundred and thirty, but the two witnesses of Abram and Saul, who both had their names changed to Abraham and Paul respectively, identify two distinct periods that make up the whole number of four hundred and thirty. When God changes a soul’s name, it is a symbol of a covenant relationship between that soul and God. The four hundred and thirty years is therefore a sum that is produced by the addition of two distinct numbers, as with Abraham’s four hundred and Paul’s addition of thirty. Ezekiel lay upon his left side for three hundred and ninety days, and then on his right side for forty days, identifying two numbers whose sum total is four hundred and thirty.
ئەو ژمارەیەی نوێنەرایەتیی پەیمان دەکات، چوارسەد و سییە؛ بەڵام ئەو دوو شایەتە، ئەبرام و شاول، کە ناوی هەردووکیان بە ڕیز بۆ ئەبراهام و پۆڵس گۆڕدرا، دوو ماوەی جیاواز دەستنیشان دەکەن کە پێکەوە تەواوی ژمارەی چوارسەد و سی پێک دەهێنن. کاتێک خودا ناوی گیانێک دەگۆڕێت، ئەمە هێمای پەیوەندییەکی پەیمانییە لەنێوان ئەو گیانە و خودادا. کەواتە، چوارسەد و سی ساڵەکە کۆیەکە کە لە کۆکردنەوەی دوو ژمارەی جیاواز بەدەست دێت، وەک چوارسەدەکەی ئەبراهام و زیادکردنی سییەکەی پۆڵس. حەزقیێل بۆ ماوەی سێسەد و نەوەد ڕۆژ لەسەر تەنیشتی چەپی پاڵ کەوت و پاشان بۆ ماوەی چل ڕۆژ لەسەر تەنیشتی ڕاستی، و بەمەش دوو ژمارەی دەستنیشان کرد کە کۆی گشتییان چوارسەد و سییە.
In Genesis chapter eleven the covenant of death that was brought about immediately after the flood through the rebellion of Nimrod identifies the distinction between two covenants. The elements of the tower of Babel testify to a satanic save yourself covenant people who were to be judged and scattered. In the same chapter, the genealogy of the Hebrews is introduced by the birth of Eber, marking the beginning of a chosen people to represent the covenant of life, in contrast with Nimrod’s covenant of death.
Mw’Itanguriro, ikigabane ca cumi na rimwe, isezerano ry’urupfu ryazanywe ubwo nyene inyuma y’umwuzure biciye mu bugarariji bwa Nimurodi rigaragaza itandukaniro riri hagati y’amasezerano abiri. Ibintu bigize umunara wa Babeli birashingira intahe ku bantu b’isezerano rya satani ryo “kwikiza” bo ubwabo, abantu bari bagenewe gucirwa urubanza no gusabagizwa. Muri ico kigabane nyene, uruvyaro rw’Abaheburayo rutangizwa n’ivuka rya Eberi, bikaba biranga intango y’abantu batoranijwe ngo baje baserukire isezerano ry’ubugingo, bitandukanye n’isezerano ry’urupfu rya Nimurodi.
And Eber lived four and thirty years, and begat Peleg: And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. And Peleg lived thirty years, and begat Reu. Genesis 11:16–18.
អេប៊ើរបានរស់នៅសាមសិបបួនឆ្នាំ ហើយបង្កើតបានពេលេក។ បន្ទាប់ពីអេប៊ើរបង្កើតបានពេលេកហើយ នោះគាត់បានរស់នៅបួនរយសាមសិបឆ្នាំទៀត ហើយបង្កើតបានកូនប្រុសកូនស្រី។ ហើយពេលេកបានរស់នៅសាមសិបឆ្នាំ ហើយបង្កើតបានរឺអ៊ូ។ លោកុប្បត្តិ 11:16–18។
In chapter ten of Genesis Eber and Peleg are first mentioned.
Mlembu gwa ikumi gwa Itangulilo, Eberi na Pelegi batangajwa kwa mara ya kwanza.
And unto Eber were born two sons: the name of one was Peleg; for in his days was the earth divided; and his brother’s name was Joktan. Genesis 10:25.
Eberi naine kosi vavali vakatagane; na yaca i koya e dua ko Peleki; ni sa wasei na vuravura ena nona gauna; kei na yaca ni tuakana ko Jokitani. Vakatekivu 10:25.
Peleg means division or splitting, and in the days of Peleg the division of two classes of covenant people is marked by the history of the tower of Babel and Nimrod’s rebellion. Eber lived to be four hundred and sixty-four years, but after Peleg (division) was born he lived four hundred and thirty years. Every fact has its bearing, and four hundred and thirty is the number Paul assigns to the covenant prophecy of Abraham. Although the number four hundred and thirty is identified with Eber’s life after the birth of Peleg, the first thirty-four years of his life is expressed as “four and thirty years,” which is of course thirty-four years, but at the simple expression of those thirty-four years it reads “four” and “thirty” (430). Then came four hundred and thirty, then the first expression of Peleg’s life is “thirty.”
Peleg ri’ ku ngol ti nyie ke yie, ko ku yïïn Peleg ku, nyie paan kër kä piny ënë tii piny kɛ̈̈ lɔɔm ci kɔc piööc ë pïïr ku kä riɛl riɛl ti kɔc Babel ku kä jɔl Nimrod. Eber aa pïïr nyin arɔl diɛl akɛ̈̈c ku arɔl dhiëcic, ku tënë Peleg (nyie/yie) aa nyuɔɔth, aa pïïr acï arɔl diɛl ku arɔl thiäär. Kä ke jïɛŋ ke jɔl kekë aa looi ye bɛ̈n, ku arɔl diɛl ku arɔl thiäär en namba Paul acï mät ku kä loŋ gin ayen ti pïir Abraham. Ku baai namba arɔl diɛl ku arɔl thiäär aa raan ku pïïr Eber tënë nyuɔɔth Peleg, yiic arɔl thiäär ku arɔl diɛt ke pïïr kä jalde aa gɔɔr ku “thiäär ku diɛt arɔl,” yen kä diɛt ku arɔl thiäär, ku në lëu ku kä gɔɔr ke kä diɛt ku arɔl thiäär aa cɔl ku “thiäär” ku “diɛl” (430). Tënë ye acï arɔl diɛl ku arɔl thiäär, ku gɔɔr jalde ti pïïr Peleg en “thiäär.”
Eber is the root of the name Hebrew and it is the first mention of the Hebrews, who were to be the chosen people of the covenant. Eber means to cross over, thus typifying the covenant people who cross over from the earth to the new earth as Abraham’s children did when they crossed over the Red Sea to the Promised land. The forty-year wilderness wandering impeded that crossing over, but at the end of the forty years they crossed over the Jordan to the Promised Land, thus typifying the final crossing over of God’s people. Peleg represents the history when the division of mankind into two covenant people first occurred at Nimrod’s tower. The symbol of Nimrod’s covenant of death is confusion, and the symbol of the Hebrew covenant of life is the four hundred and thirty years of Eber’s life before the division represented by Peleg. The name Peleg also marks a symbolic numerical truth, for the four hundred and thirty years of Eber is divided into two numbers, and Peleg represents a distinction of the four hundred with the number thirty.
ئێبەر ڕەگی ناوی «عیبرانی»یە، و ئەمە یەکەمین باسکردنی عیبرانییەکانە، ئەوانەی کە دەبوون بە گەلی هەڵبژێردراوی پەیمان. واتای ئێبەر «پەڕینەوە»یە؛ بۆیە نموونەی ئەو گەلی پەیمانەیە کە لە زەویەوە بۆ زەویی نوێ دەپەڕنەوە، وەک ئەوەی منداڵانی ئیبراهیم کردیان کاتێک لە دەریای سوور پەڕینەوە بۆ خاکی بەڵێندراو. گەڕانی چەلی ساڵەی چۆڵەوانی بووە هۆی دواخستنی ئەو پەڕینەوەیە، بەڵام لە کۆتایی چەلی ساڵەکەدا لە ئوردون پەڕینەوە بۆ خاکی بەڵێندراو، وەک ئەوەی نموونەی ئەو پەڕینەوەی کۆتایییەی گەلی خودا بێت. پەلەگ مێژووی ئەو کاتە نوێنەرایەتی دەکات کە دابەشبوونی مرۆڤایەتی بۆ دوو گەلی پەیمان بۆ یەکەم جار لە بۇرجی نمرود ڕوویدا. هێمای پەیمانی مردنی نمرود شێواوی و تێکەڵبوونە، و هێمای پەیمانی ژیانی عیبرانی چوار سەد و سی ساڵی ژیانی ئێبەرە پێش ئەو دابەشبوونەی کە پەلەگ نوێنەرایەتی دەکات. ناوی پەلەگ هەروەها ڕاستییەکی ژمارەیی هێمایی دیاری دەکات، چونکە چوار سەد و سی ساڵی ئێبەر بۆ دوو ژمارە دابەش دەبێت، و پەلەگ جیاوازیی نێوان چوار سەد و ژمارەی سی نوێنەرایەتی دەکات.
Four hundred and thirty possesses two parts. The four hundred years of Abraham’s covenant along with the additional thirty years marked by Paul. The increase of knowledge that produces the final revival of God’s people is represented in Daniel chapter twelve, where the two-part symbol of the everlasting covenant is specifically identified, and it is set forth in verses 9/11.
چوار سەد و سی دوو بەش هەیە. چوار سەد ساڵی پەیمانی ئیبراهیم لەگەڵ ئەو سی ساڵەی زیادەی کە پۆڵس نیشانی کرد. زیادبوونی زانیارییەکە کە هۆی ئەو شۆڕشە دوایییەی گەلی خودا دەبێت، لە بەشی دوازدەی دانیال نمایەندەکرێت، لەوێدا ئەو هێمای دوو-بەشی پەیمانی هەمیشەیی بە تایبەتی ناسێنراوە، و لە ئایەتەکانی 9/11 دا خراوەتە ڕوو.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:9–11.
Û wî got: Biçe, ey Danîêl; çimkî ev gotin heta dema dawiyê hatiye girtin û mohrkirin. Gelek dê bên paqijkirin, sipîkirin û ceribandin; lê xerabkar dê xerabiyê bikin; û ji xerabkaran yek jî dê fam neke; lê aqilmend dê fam bikin. Û ji wê demê ku qurbaniya rojane were rakirin, û kerêtiya wêranker were danîn, hezar û du sed û nod roj dê hebe. Daniel 12:9–11.
The final unsealing that produces a three-step testing process as represented in verse ten as “purified, and made white, and tried,” is associated with the twelve hundred and ninety years. The pioneer understanding of the verse is that the removal of the resistance of paganism in 508 began a thirty-year process that led to the setting up of the papacy as the fifth kingdom of Bible prophecy in 538, who then reigned as the fifth kingdom of Bible prophecy until the twelve hundred and sixty years concluded in 1798. The thirty years from 508 until 538 is also represented by Paul as a “falling away first,” in 2 Thessalonians.
کۆتا کردنەوەی مۆرەکە، کە پرۆسەیەکی سێهەنگاویی تاقیکردنەوە دروست دەکات و لە ئایەتی دەیەمدا بە «پاک دەکرێنەوە، و سپی دەکرێن، و تاقی دەکرێنەوە» نیشان دراوە، بەو هەزار و دووسەد و نەوەد ساڵەوە پەیوەستە. تێگەیشتنی پێشەنگان لە ئایەتەکە ئەوەیە کە لابردنی بەربەرەکانیی بتپەرستی لە ساڵی ٥٠٨دا دەستپێکی پرۆسەیەکی سیساڵە بوو، کە لە ساڵی ٥٣٨دا بووە هۆی دامەزراندنی پاپایەتی وەک پاشایەتیی پێنجەم لە پێشبینییە پێغەمبەرانەکانی کتێبی پیرۆزدا؛ ئەویش پاشان وەک پاشایەتیی پێنجەم لە پێشبینییە پێغەمبەرانەکانی کتێبی پیرۆزدا فەرمانڕەوایی کرد، تا ئەو هەزار و دووسەد و شەست ساڵە لە ساڵی ١٧٩٨دا کۆتایی پێ هات. هەروەها ئەو سی ساڵەی لە ٥٠٨ەوە تا ٥٣٨، لەلایەن پۆڵسەوە لە ٢ تەسالۆنیکییەکاندا وەک «سەرەتا هەڵگەڕانەوە» نیشان دراوە.
In 2 Thessalonians the subject is the relationship between pagan Rome and papal Rome, the fourth and fifth kingdoms of prophecy respectively. It is in this chapter of Thessalonians that William Miller discovered that the “daily” in the book of Daniel represented pagan Rome, and Miller further discovered that the “daily” in Daniel was always presented in connection with the abomination or the transgression of desolation. The abomination and transgression of desolation in the book of Daniel represent what John identifies in the book of Revelation as the image of the beast and the mark of the beast, respectively.
Mu 2 Abatesalonika, ingingo ni isano riri hagati ya Roma ya gipagani na Roma ya papa, ari zo ubwami bwa kane n’ubwa gatanu bw’ubuhanuzi, uko bukurikirana. Ni muri iki gice cy’Abatesalonika aho William Miller yabonye ko “ibya buri munsi” biri mu gitabo cya Daniyeli byagereranyaga Roma ya gipagani, kandi Miller yongeye kubona ko “ibya buri munsi” muri Daniyeli byahoraga bitangirwa hamwe n’ikizira cyangwa n’igicumuro cyo kurimbura. Ikizira n’igicumuro cyo kurimbura biri mu gitabo cya Daniyeli bigereranya icyo Yohana agaragaza mu gitabo cy’Ibyahishuwe nk’ishusho y’inyamaswa n’ikimenyetso cy’inyamaswa, uko bikurikirana.
William Miller based most, if not all, of his prophetic applications upon his identification of two desolating powers, represented as the “daily” (pagan Rome), and the second desolating power, which is expressed two ways, as the transgression of desolation (the combination of church and state), in the Revelation—as the image of the beast (the papal prophetic structure), and the abomination of desolation (the worship of the sun) in Revelation—as the mark of the beast. The understanding derived by Miller from Paul’s presentation in 2 Thessalonians was a primary foundational understanding of Miller, who is the symbol of the foundations of Adventism. Paul claims that those who do not love the truth represented in chapter two of 2 Thessalonians are those who receive strong delusion.
ویلیام میلەر زۆربەی تەتبیقە پێغەمبەرییەکانی، ئەگەر هەموویان نەبێت، لەسەر دەستنیشانکردنی دوو هێزی وێرانکەر لەلایەن خۆیەوە بنیات نا، کە بە “ڕۆژانە” (ڕۆمای بتپەرست) و هێزی دووەمی وێرانکەر نوێنەرایەتی دەکرێن؛ ئەم هێزەی دووەم بە دوو شێوە دەربڕدراوە: وەک سەرپێچییە وێرانکەرەکە (یەکگرتنی کڵێسا و دەوڵەت)، لە ئاشکراکردندا—وەک وێنەی دڕندەکە (پێکهاتەی پێغەمبەریی پاپایەتی)، و وەک قێزەونییە وێرانکەرەکە (پەرستنی خۆر)، لە ئاشکراکردندا—وەک نیشانەی دڕندەکە. ئەو تێگەیشتنەی میلەر لە ڕوونکردنەوەکەی پۆڵس لە نامەی دووەم بۆ تەسالۆنیکییەکاندا بەدەستی هێنابوو، تێگەیشتنێکی سەرەکی و بنەڕەتیی میلەر بوو، کە هێمای بناغەکانی ئەدڤێنتیزمە. پۆڵس ڕادەگەیەنێت کە ئەوانەی ئەو ڕاستییەیان خۆش ناوێت کە لە بەشی دووەمی نامەی دووەم بۆ تەسالۆنیکییەکاندا خراوەتە ڕوو، ئەوانەن کە گومڕاییەکی بەهێز وەردەگرن.
In Daniel’s three verses (Daniel 12:9–11) the symbolic understanding in the latter days cannot include the application of time, for as of October 22, 1844; the application of prophetic time is no longer valid. The 9/11 verses represent two distinct periods of thirty years and twelve hundred and sixty years. The numbers forty and the number twelve hundred and sixty are both symbols of a prophetic wilderness, and are prophetically interchangeable. Therefore, twelve hundred and sixty can be understood as forty, and forty is the tithe of four hundred. The 9/11 verses symbolize the number of the everlasting covenant, as represented by four hundred (Abraham) in connection with thirty (Paul). The ‘wilderness’ represented by ‘twelve hundred and sixty’ aligns with a ‘wilderness of forty’, and forty, is a tithe of four hundred. Thirty is thirty. Four hundred and thirty is produced by the number four hundred added to the number thirty, which in Ezekiel chapter four is represented as three hundred and ninety added to the number forty.
لە سێ ئایەتەکەی دانیالدا (دانیال ١٢:٩–١١)، تێگەیشتنی هێمایی لە ڕۆژانی کۆتاییدا ناتوانێت بەکارهێنانی کات لەخۆ بگرێت، چونکە لە ٢٢ی ئۆکتۆبەری ١٨٤٤ەوە، بەکارهێنانی کاتی پێشبینیی پێغەمبەرانە چیتر دروست نییە. ئایەتەکانی ٩/١١ نوێنەرایەتیی دوو ماوەی جیاوازی سی ساڵ و هەزار و دوو سەد و شەست ساڵ دەکەن. ژمارەی چل و ژمارەی هەزار و دوو سەد و شەست، هەردووکیان هێمای چۆڵەوانییەکی پێغەمبەرانەن و لە ڕووی پێشبینیی پێغەمبەرانەوە دەتوانن جێگای یەکتر بگرن. بۆیە، هەزار و دوو سەد و شەست دەتوانرێت بە چل لێک بدرێتەوە، و چل دەیەکی چوار سەدە. ئایەتەکانی ٩/١١ هێمان بۆ ژمارەی پەیمانی هەتاهەتایی، کە بە چوار سەد (ئەبراهام) لە پەیوەندی لەگەڵ سی (پۆڵس) نوێنەرایەتی دەکرێت. ئەو ‘چۆڵەوانی’یەی کە بە ‘هەزار و دوو سەد و شەست’ نوێنەرایەتی دەکرێت، لەگەڵ ‘چۆڵەوانییەکی چل’ هاوتەریبە، و چل دەیەکی چوار سەدە. سی، سییە. چوار سەد و سی لە زیادکردنی ژمارەی چوار سەد بۆ سەر ژمارەی سی بەدەست دێت، کە لە بابی چوارەمی حەزقیێلدا بە شێوەی زیادکردنی سێ سەد و نەوەد بۆ سەر ژمارەی چل نیشان دراوە.
The 9/11 verses in chapter twelve represent the middle of three prophetic periods in the chapter, and they are a symbol of the everlasting covenant that is unsealed in the latter days. The unsealing of the meaning of four hundred and thirty in the latter days is brought about in chapter four of Ezekiel.
Amenya ga 9/11 mu gice ca cumi na kabiri agereranya hagati mu bihe bitatu vy’ubuhanuzi biri muri ico gice, kandi ni ikimenyetso c’isezerano ry’ibihe bidashira rihishurwa mu misi y’iherezo. Ihishururwa ry’insiguro y’ivyo amajana ane na mirongo itatu mu misi y’iherezo rizanwa mu gice ca kane ca Ezekiyeli.
The Lion of the tribe of Judah is now unsealing the final warning message to those who have by faith entered into the Most Holy Place with Ezekiel, John, Daniel and Isaiah. That truth is opened up in conjunction with the lifting up of those represented not only as the outcasts of Israel, but as the ensign of the one hundred and forty-four thousand. That truth is set within the context of the covenant represented by Abraham’s four hundred years in conjunction with the covenant represented by Paul’s thirty years. That truth is set forth in Daniel twelve’s 9/11 verses, which represent the middle of three symbolic periods, which were correctly understood by the Millerites. The middle 9/11 truth that is being unsealed in Daniel twelve is represented in Ezekiel’s three hundred and ninety days and forty days. Those days are opened up to Ezekiel in the thirtieth year of the seventeenth Jubilee cycle, and Ezekiel, as a priest, represents the priesthood of the one hundred and forty-four thousand who are in the middle test of three tests.
شێری هۆزی یەهودا ئێستا مۆری پەیامی کۆتا ئاگادارکردنەوە بۆ ئەوانە دەکاتەوە کە بە باوەڕ، لەگەڵ حەزقیێل و یوحەنا و دانیال و ئیشایا چوونەتە ناو شوێنی هەرەپیرۆز. ئەو ڕاستییە لە پەیوەندی لەگەڵ بەرزکردنەوەی ئەوانەدا ئاشکرا دەکرێت کە نەک تەنها وەک دوورخراوەکانی ئیسرائیل، بەڵکو وەک ئاڵای سەد و چل و چوار هەزارەکە وێنا کراون. ئەو ڕاستییە لە چوارچێوەی ئەو پەیمانەدا دادەنرێت کە چوار سەد ساڵەکەی ئەبراهام نوێنەرایەتیی دەکات، لە پەیوەندی لەگەڵ ئەو پەیمانەی کە سی ساڵەکەی پۆڵس نوێنەرایەتیی دەکات. ئەو ڕاستییە لە ئایەتەکانی 9/11ی بەشی دوازدەی دانیالدا دەخرێتە ڕوو، کە نوێنەرایەتیی ماوەی ناوەڕاستی سێ ماوەی هێمایی دەکەن؛ ئەو ماوانەی کە میلەرییەکان بە دروستی لێیان تێگەیشتبوون. ئەو ڕاستییەی 9/11ی ناوەڕاست کە لە بەشی دوازدەی دانیالدا مۆری دەکرێتەوە، لە سێ سەد و نەوەد ڕۆژ و چل ڕۆژەکەی حەزقیێلدا نوێنەرایەتی دەکرێت. ئەو ڕۆژانە لە ساڵی سییەمی خولی حەڤدەیەمی یوبیلدا بۆ حەزقیێل ئاشکرا دەکرێن، و حەزقیێلیش وەک کاهینێک، نوێنەرایەتیی کاهینایەتیی سەد و چل و چوار هەزارەکە دەکات کە لە تاقیکردنەوەی ناوەڕاستی سێ تاقیکردنەوەدان.
Ezekiel is marked within the temple test on the “fifth day” of the “fourth month,” which in Millerite history marked the very middle (“midway”) of the seven months that began at the first disappointment on April 19, 1844, and ended on October 22 of the same year.
حەزقیێل لە چوارچێوەی تاقیکردنەوەی پەرستگادا لە «ڕۆژی پێنجەم»ی «مانگی چوارەم»دا نیشانە دەکرێت، کە لە مێژووی میلەرییەکاندا نیشانەی ڕێک ناوەڕاستی («نیوەی ڕێگا») ئەو حەوت مانگە بوو کە لە یەکەم نائومێدییەوە، لە ١٩ی نیسانی ١٨٤٤، دەستی پێ کرد و لە ٢٢ی تشرینی یەکەمی هەمان ساڵدا کۆتایی هات.
“In the summer of 1844, midway between the time when it had been first thought that the 2300 days would end, and the autumn of the same year, to which it was afterward found that they extended, the message was proclaimed in the very words of Scripture: ‘Behold, the Bridegroom cometh!’” The Great Controversy, 398.
Mu mpeshyi yo mu mwaka wa 1844, hagati y’igihe byari byabanje gutekerezwa ko iminsi 2300 izarangirira n’igihe cy’impeshyi y’uwo mwaka nyene, aho vyaje kuboneka hanyuma ko ari ho yageze, ubutumwa bwaramamajwe mu majambo nyene y’Ibyanditswe Byera ngo: “Ehe Umukwe araje!” *The Great Controversy*, 398.
July 21, 1844 was midway in the seven sacred months, and on that date Samuel Snow was at the Boston Tabernacle presenting his message of the Midnight Cry. There, for the first time in a public presentation he “proclaimed in the very words of Scripture: ‘Behold, the Bridegroom cometh!’” We are now symbolically standing with Ezekiel in the Boston Tabernacle, shortly before the lifting up of the messengers of the midnight cry go forth like a tidal wave. The prophetic process of lifting up the ensign is represented in the prophetic line of Islam in Revelation chapter nine. Ezekiel chapter four provides the second witness and the conclusion of that prophecy of three hundred and ninety-one years and fifteen days, and he does so in chapter four.
Ndarama ya 21, 1844 yari hagati mu mezi arindwi yera, kandi kuri uwo munsi Samuel Snow yari mu Ihema ry’Ikoraniro rya Boston atanga ubutumwa bwe bw’Induru yo mu Gicuku. Aho ni ho, ku ncuro ya mbere mu kiganiro cyatangiwe mu ruhame, “yatangiye kwamamaza mu magambo nyakuri y’Ibyanditswe ati: ‘Dore, Umukwe araje!’” Ubu noneho mu buryo bw’ikigereranyo duhagaze hamwe na Ezekiyeli mu Ihema ry’Ikoraniro rya Boston, mbere gato y’uko ukuzamurwa kw’intumwa z’induru yo mu gicuku gusohoka nk’umuraba w’amazi. Uburyo bw’ubuhanuzi bwo kuzamura ikimenyetso gihagarara bugereranywa mu murongo w’ubuhanuzi bwa Isilamu muri Ibyahishuwe igice cya cyenda. Ezekiyeli igice cya kane gitanga umuhamya wa kabiri n’umusozo w’ubwo buhanuzi bw’imyaka magana atatu na mirongo cyenda n’umwe n’iminsi cumi n’itanu, kandi ibyo abikora mu gice cya kane.
We will continue these things in the next article.
Tukumbushila mambo aya mu kilesa kilondekela.