The warning message in the book of Ezekiel is the ‘sign of the siege.’ When the siege began, Ezekiel’s wife died and Ezekiel was commanded not to mourn her death. Her death, accompanied with his lack of mourning her death, symbolized the siege and the approaching destruction of Jerusalem. His actions and her death represent a warning sign, typifying a future warning sign set forth by Jesus, as the “abomination of desolation.”
Ivyo ubutumwa bw’imbuzi buri mu gitabu ca Ezekiyeli ni “ikimenyetso c’ugusugirwa kw’igisagara.” Igihe ugusugirwa kwatangura, muka Ezekiyeli yarapfuye, kandi Ezekiyeli ategekwa kutaborogera urupfu rwiwe. Urupfu rwiwe, rujanye no kutamuborogera kwiwe urupfu rwiwe, rwagereranya ugusugirwa kw’igisagara n’ukuranduka kwa Yerusalemu kwari kuregereje. Ibikorwa vyiwe n’urupfu rwiwe bigereranya ikimenyetso c’imbuzi, bishushanya ikimenyetso c’imbuzi co muri kazoza cashizwe ahabona na Yesu, nk’“ikizira c’ukuzimanganya.”
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand). Matthew 24:15.
خەڵکانی ئێوە کاتێک ئەو قێزەوونەی وێرانییە دەبینن کە دانیال پێغەمبەر باسی لێوە کردووە، لە شوێنی پیرۆز وەستاوە، (هەرکەس دەخوێنێت، با تێبگات). مەتی 24:15.
When the Roman standards were placed inside the precincts of the temple, Christians in Jerusalem were to flee the city. The two witnesses of the sign of Jerusalem’s destruction emphasize the seriousness of recognizing the ‘sign’ in advance of the siege, and inspiration further identifies that those two witnesses find their “more direct application” in the latter days. Speaking of Christ’s warning of Jerusalem’s destruction in connection with Ezekiel and John being in a temple vision, Sister White penned:
Dema ku alayên Romayê di nav dergeh û qada perestgehê de hatin danîn, diviyabû ku Mesîhî yên li Orşelîmê ji bajêr birevin. Du şahidên nîşana wêrankirina Orşelîmê girîngiya nasîna “nîşan”ê berî dorpêçkirinê têkildar dikin bi awayekî xurt, û îlham jî zêdetir diyar dike ku ew du şahid di rojên dawî de “sepana xwe ya rasterastir” dibînin. Dema Sister White li ser hişyariya Mesîh ya wêrankirina Orşelîmê, di têkiliyekê de bi Hezekiyel û Yûhenna re ku di dîmenek perestgehê de bûn, nivîsand:
“While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.
“Ji ber ku ev pêxemberî di hilweşandina Orşelîmê de bi awayekî qismî hatin cîbicîkirin, lê sepandina wan a rasterastir ji bo rojên dawî ye.
“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of.” Testimonies, volume 5, 753.
“ꯑꯩꯈꯣꯏ ꯑꯆꯧꯕ ꯑꯃꯁꯨꯡ ꯑꯔꯣꯏꯕ ꯊꯧꯔꯥꯡꯒꯤ ꯃꯥꯌꯊꯣꯡꯗ ꯂꯦꯡꯂꯤ। ꯑꯥꯏꯄꯥꯎ ꯃꯌꯥꯏ ꯍꯜꯂꯛꯄ ꯃꯐꯝꯗ ꯃꯥꯜꯂꯤ। ꯃꯥꯄꯨ ꯃꯁꯥ ꯃꯥꯡꯇꯗ ꯂꯩꯔꯤ। ꯃꯇꯝ ꯈꯔꯗ ꯑꯩꯈꯣꯏꯒꯤ ꯃꯃꯥꯡꯗ ꯑꯍꯥꯟꯕꯥ ꯑꯃꯁꯨꯡ ꯑꯍꯪꯕꯥ ꯑꯔꯣꯏꯕ ꯃꯇꯝ ꯑꯃ ꯍꯥꯡꯒꯠꯂꯀꯒꯅꯤ, ꯃꯁꯤ ꯍꯛꯆꯥꯡ ꯂꯩꯔꯤꯕ ꯃꯤ ꯄꯨꯝꯅꯃꯛꯀꯤꯗ ꯌꯥꯝꯅ ꯃꯔꯨꯑꯣꯏꯕ ꯑꯃꯅꯤ। ꯍꯧꯖꯤꯛ ꯂꯣꯏꯔꯕ ꯌꯨꯝꯐꯝꯁꯤꯡ ꯑꯃꯨꯛ ꯑꯔꯥꯏꯕ ꯑꯣꯏꯒꯅꯤ; ꯑꯅꯧꯕ ꯌꯨꯝꯐꯝꯁꯤꯡ ꯊꯣꯀꯀꯅꯤ। ꯑꯩꯈꯣꯏꯒꯤ ꯃꯥꯂꯦꯝꯗ ꯊꯧꯔꯝꯃꯨꯅ ꯄꯥꯡꯊꯣꯛꯀꯗꯕ ꯃꯐꯝꯁꯤꯡ ꯍꯧꯖꯤꯛꯀꯤ ꯃꯤꯇꯥꯡꯗꯁꯨ ꯈꯪꯍꯜꯂꯣꯏ।” Testimonies, volume 5, 753.
In chapter four, Ezekiel was directed to act out a parable that was emphasizing the ‘sign of the siege.’ Ezekiel acted out a parable five times in his book which his brethren refused to see. Ezekiel spoke five times to his brethren and they refused to hear. His acted parables and messages illustrate a fivefold class of foolish virgins who refuse to receive the increase of ‘knowledge’ associated with his parables and words. Those words and parables were directly connected with the destruction of Jerusalem which has a “more direct application to the last days.”
Anan chaar keessatti, Hisqiʼeel fakkeenya “mallattoo marfamuu” jedhu cimsu tokko akka hojiidhaan mulʼisu ni qajeelfame. Hisqiʼeel kitaaba isaa keessatti yeroo shan fakkeenya hojiidhaan mulʼise; obboloonni isaa garuu arguu didan. Hisqiʼeel yeroo shan obboloota isaatti dubbate; isaanis dhagaʼuu didan. Fakkeenyonni isaa hojii taʼanii mulʼifaman fi ergaawwan isaa, garee durba wallaalaa dachaa-shanii, warra dabalata “beekumsaa” fakkeenyotaa fi dubbii isaa wajjin walqabatu fudhachuu didan, ni argisiisu. Dubbiin sunii fi fakkeenyonni sun, diigama Yerusaalem wajjin kallattiidhaan walqabatan; innis “guyyoota dhumaa irratti hojii irra oolmaa caalaatti kallattiidha qabu.”
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.
Wewe pia, mwana wa binadamu, jitwalie kibao, ukitie mbele yako, ukauchore juu yake mji, yaani, Yerusalemu. Kisha uuzingire, ukajenge ngome dhidi yake, ukautupie tuta; tena usimamishe kambi dhidi yake, na kuziweka kondoo wa kubomolea pande zote kuuzunguka. Zaidi ya hayo, jitwalie sufuria ya chuma, ukaiweke iwe ukuta wa chuma kati yako na mji; nawe uelekeze uso wako kuuelekea, nao utazingirwa, nawe utauzingira. Hii itakuwa ishara kwa nyumba ya Israeli.
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.
또 너는 네 왼쪽 옆으로 누워 이스라엘 족속의 죄악을 그 위에 지라. 네가 그 위에 누워 있을 날수대로 그들의 죄악을 담당할지니라. 이는 내가 그들의 죄악의 햇수를 날수대로 네게 정하였음이니, 곧 삼백구십 일이니라. 그와 같이 네가 이스라엘 족속의 죄악을 담당할지니라. 네가 이것을 마치거든 다시 네 오른쪽 옆으로 누워 유다 족속의 죄악을 담당하라. 사십 일이라. 내가 하루를 일 년으로 네게 정하였느니라. 그러므로 너는 네 얼굴을 예루살렘의 포위를 향하여 두고 네 팔을 걷어 올린 채 그것을 쳐서 예언할지니라. 보라, 내가 너를 줄로 동이리니, 네 포위의 날들을 마칠 때까지 네가 이쪽에서 저쪽으로 몸을 돌리지 못하리라. 에스겔 4:1–8.
Sign
نیشان
The word “sign” is located nine times in the book of Ezekiel. In chapter four, the siege of Jerusalem is the “sign” to the house of Israel. In chapter twelve, Ezekiel is again a “sign” identifying the siege and destruction of Jerusalem.
وشەی «نیشانە» لە پەڕتووکی حەزقیالدا نۆ جار هاتووە. لە بەشی چواردا، گەمارۆدانی ئۆرشەلیم «نیشانە»یە بۆ ماڵی ئیسرائیل. لە بەشی دوازدەشدا، حەزقیال دیسان «نیشانە»یەکە کە گەمارۆدان و وێرانکردنی ئۆرشەلیم دەناسێنێت.
Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Therefore, thou son of man, prepare thee stuff for removing, and remove by day in their sight; and thou shalt remove from thy place to another place in their sight: it may be they will consider, though they be a rebellious house. Then shalt thou bring forth thy stuff by day in their sight, as stuff for removing: and thou shalt go forth at even in their sight, as they that go forth into captivity. Dig thou through the wall in their sight, and carry out thereby. In their sight shalt thou bear it upon thy shoulders, and carry it forth in the twilight: thou shalt cover thy face, that thou see not the ground: for I have set thee for a sign unto the house of Israel. Ezekiel 12:2–6.
ㆀ띔 ꁝꊩ이여, 그대는 패역한 족속 가운데 거하고 있도다. 그들은 볼 눈이 있어도 보지 아니하고, 들을 귀가 있어도 듣지 아니하나니, 이는 그들이 패역한 족속이기 때문이라. 그러므로 인자야, 그대는 옮겨 갈 때에 쓸 기구를 마련하고, 낮에 그들의 목전에서 옮겨 가라. 그들의 목전에서 그대의 처소를 떠나 다른 곳으로 옮겨 가라. 그들이 비록 패역한 족속일지라도 혹 깨달을는지라. 그리하여 그대는 낮에 그들의 목전에서, 옮겨 가는 자의 기구처럼 그 기구를 내어 놓고, 저녁에는 그들의 목전에서 포로로 끌려 나가는 자들처럼 나아갈지니라. 그들의 목전에서 성벽을 뚫고 그리로 가지고 나가라. 그들의 목전에서 그것을 어깨에 메고 황혼에 가지고 나가되, 그대는 얼굴을 가리라. 이는 그대가 땅을 보지 못하게 하려 함이니, 내가 그대를 이스라엘 족속에게 징조로 세웠음이니라. 에스겔 12:2–6.
When the rebellious house saw the acted-out parable, they knew not what it meant, so they asked Ezekiel to explain.
집요한 집안이 몸소 행한 비유를 보았을 때에도 그것이 무엇을 뜻하는지 알지 못하였으므로, 그들은 에스겔에게 그것을 설명해 달라고 물었다.
Son of man, hath not the house of Israel, the rebellious house, said unto thee, What doest thou? Say thou unto them, Thus saith the Lord God; This burden concerneth the prince in Jerusalem, and all the house of Israel that are among them. Say, I am your sign: like as I have done, so shall it be done unto them: they shall remove and go into captivity. Ezekiel 12:9–11.
Mwana wa muntu, je, nyumba ya Israeli, nyumba ile ya waasi, haikukuuliza, Unafanya nini? Waambie, Bwana MUNGU asema hivi: Ujumbe huu unamhusu mkuu aliye Yerusalemu, na nyumba yote ya Israeli walio miongoni mwao. Sema, Mimi ni ishara yenu; kama nilivyofanya, ndivyo watakavyofanyiwa; wataondolewa na kwenda utumwani. Ezekieli 12:9–11.
The siege of Jerusalem is a sign for God’s people in the latter days.
Kuzingirwa kwa Yerusalemu ni ishara kwa watu wa Mungu katika siku za mwisho.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘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.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12....
“لە هەر یەکێک لە پێغەمبەرانی کۆن، قسەکانیان کەمتر بۆ سەردەمی خۆیان بوو و زیاتر بۆ سەردەمی ئێمە؛ بۆیە پێشبینییەکانیان بۆ ئێمە هێشتا کارپێدەکرێت. ‘ئەم هەموو شتانە وەک نموونە بەسەریان هات؛ و نووسراون بۆ ئاگادارکردنەوەی ئێمە، ئەوانەی کۆتاییەکانی جیهان گەیشتوونەتە سەریان.’ 1 Corinthians 10:11. ‘نە بۆ خۆیان، بەڵکو بۆ ئێمە خزمەتی ئەو شتانەیان کرد کە ئێستا بەو کەسانە ڕاپۆرتکراون بۆ ئێوە کە بە ڕۆحی پیرۆز، کە لە ئاسمانەوە نێردراوە، مزگێنیان بۆ ئێوە ڕاگەیاندووە؛ ئەو شتانەی فریشتەکان ئارەزووی سەرنجدان لێیان دەکەن.’ 1 Peter 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Bible ၨရံၬဝဲၩလၧၦၤအဆိၩအကတီၢ်အံၤအဂီၢ် လၧအတၢ်လုၢ်အလၢ်တဖၣ်ခဲလၢာ်ကို ပာ်ဖှိၣ်ဃာ်ဒီး ဘံးထီၣ်ဃာ်လံ။ တၢ်မၤအသးဒိၣ်မးခဲလၢာ်ဒီး တၢ်မၤအသးအလီၤလးအက့ၢ်အဂီၤခဲလၢာ် လၧ လံာ်စီဆှံအလီၢ်အလံၤအဟောင်း အတၢ်စံၣ်စိၤတဲစိၤအပူၤန့ၣ် မ့ၢ်တ့ၢ်ဒီး မ့ၢ်ဆဲးကဲထီၣ်အသးလၢ တၢ်အိၣ်ဖှိၣ်အပူၤ လၧမုၢ်နံၤခံကတၢၢ်တဖၣ်အံၤန့ၣ်လီၤ।” Selected Messages, book 3, 338, 339.
This Same Day
Ezîroja Hemanê
Ezekiel in the acted parable of the ‘siege and destruction of Jerusalem’ is a sign for God’s people in the latter days.
Ezekieli katika mfano wa kinabii uliotendwa wa ‘kuzingirwa na kuharibiwa kwa Yerusalemu’ ni ishara kwa watu wa Mungu katika siku za mwisho.
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.
Mu mwaka gwa cyenda kandi, mu kwezi kwa cumi, ku munsi gwa cumi w’uko kwezi, ijambo ry’Uhoraho riza kuri jye, rivuga riti: Mwana w’umuntu, wandike izina ry’uyu munsi, ari wo uyu munsi nyine: umwami w’i Babiloni yiteguye gutera Yerusalemu kuri uyu munsi nyine.
And utter a parable unto the rebellious house, and say unto them, Thus saith the Lord God; Set on a pot, set it on, and also pour water into it: Gather the pieces thereof into it, even every good piece, the thigh, and the shoulder; fill it with the choice bones. Take the choice of the flock, and burn also the bones under it, and make it boil well, and let them seethe the bones of it therein. Wherefore thus saith the Lord God; Woe to the bloody city, to the pot whose scum is therein, and whose scum is not gone out of it! bring it out piece by piece; let no lot fall upon it. For her blood is in the midst of her; she set it upon the top of a rock; she poured it not upon the ground, to cover it with dust; That it might cause fury to come up to take vengeance; I have set her blood upon the top of a rock, that it should not be covered.
Û li ser mala serhildêr gotinekê bibêje û ji wan re bêje: Ev e ku Xudanê YHWH dibêje: Qazanikê datîne, datîne, û av jî tê de rijîne. Perçeyên wê têxe nav wê, her perçeya baş, ran û mil; wê bi hestiyên bijarte dagire. Ji pez bijarte bîne, û hestiyan jî li bin wê bişewitîne, wê baş bihêle ku bişêle, û bila hestiyên wê di nav wê de bipijên. Ji ber vê yekê ev e ku Xudanê YHWH dibêje: Xemgînî li bajarê xwînê, li wê qazanikê ku qirêjiya wê di nav de ye, û qirêjiya wê ji wê derneketiye! Wê perçe bi perçe derxîne; bila qur’e li ser wê nekeve. Çimkî xwîna wê di navbera wê de ye; wê ew li ser kevirê tazî danî; wê ew li erdê nerijand da ku bi tozê were veşartin; Da ku hêrs hilkeve ji bo tolhildanê; min xwîna wê li ser kevirê tazî danî, da ku neyê veşartin.
Therefore thus saith the Lord God; Woe to the bloody city! I will even make the pile for fire great. Heap on wood, kindle the fire, consume the flesh, and spice it well, and let the bones be burned. Then set it empty upon the coals thereof, that the brass of it may be hot, and may burn, and that the filthiness of it may be molten in it, that the scum of it may be consumed. She hath wearied herself with lies, and her great scum went not forth out of her: her scum shall be in the fire. In thy filthiness is lewdness: because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee. I the Lord have spoken it: it shall come to pass, and I will do it; I will not go back, neither will I spare, neither will I repent; according to thy ways, and according to thy doings, shall they judge thee, saith the Lord God.
لەبەر ئەوە، یەزدانی باڵادەست ئەمجۆرە دەفەرموێت: قوڕسایی بۆ شارە خوێناویەکە! من کۆمەڵی دار بۆ ئاگری گەورە دەکەم. دار کۆبکەنەوە، ئاگر هەڵبکەن، گۆشتەکە بکوڵێنن، باش چاشنی بکەن، و ئێسقانەکان بسووتێنن. پاشان بەتاڵی لەسەر خەڵووزەکانی خۆی دابنێ، تاکو مێسییەکەی گەرم بێت و بسووتێت، و پیسییەکەی تێیدا بتوێتەوە، تاکو کفی پیسییەکەی لەناوبچێت. ئەو خۆی بە درۆکان ماندوو کرد، و کفی زۆری پیسییەکەی لێی دەرنەچوو: کفی پیسییەکەی لە ئاگرەکەدا دەبێت. لە پیسییەکەتدا بەدڕەوشتی هەیە؛ چونکە من تۆم پاک کردەوە، بەڵام تۆ پاک نەبوویت، لە پیسییەکەت جارێکی تر پاک ناکرێیت هەتا ئەوەی تووڕەییم لەسەر تۆ ئارام بگرێت. منم یەزدان کە ئەمە فەرمووم؛ دەبێتە جێ، و من ئەنجامی دەدەم؛ پاشگەز نابمەوە، بەزەییم نایەت، پەشیمان نابم؛ بەگوێرەی ڕێگاکانت و بەگوێرەی کردارەکانت حوکمت لەسەر دەدرێت، یەزدانی باڵادەست دەفەرموێت.
Also the word of the Lord came unto me, saying, Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded. And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so?
Basi neno la Bwana likanijia, kusema, Mwanadamu, tazama, ninakuondolea tamaa ya macho yako kwa pigo; lakini hutalia wala kuomboleza, wala machozi yako hayatamtiririka. Uzuie kulia, usifanye maombolezo kwa ajili ya wafu, jivike kilemba chako kichwani, ukavae viatu vyako miguuni, wala usifunike midomo yako, wala usile chakula cha watu. Basi nalisema na watu asubuhi; na wakati wa jioni mke wangu akafa; nami nikafanya asubuhi kama nilivyoamriwa. Watu wakaniambia, Je, hutatuambia mambo haya ni nini kwetu, hata wewe wafanya hivyo?
Then I answered them, The word of the Lord came unto me, saying, Speak unto the house of Israel, Thus saith the Lord God; Behold, I will profane my sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword. And ye shall do as I have done: ye shall not cover your lips, nor eat the bread of men. And your tires shall be upon your heads, and your shoes upon your feet: ye shall not mourn nor weep; but ye shall pine away for your iniquities, and mourn one toward another. Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Ezekiel 24:1–24.
Bongo nikabasubiza nti, Ekigambo kya Mukama ne kijja gye ndi, nga kyogera nti, Yogera eri ennyumba ya Isiraeri nti, Bw’atyo bw’ayogera Mukama Katonda nti; Laba, ndyonoona awatukuvu wange, ekitiibwa eky’amaanyi gammwe, ekyegombebwa amaaso gammwe, era ekisa ekiri mu myoyo gyammwe; ne batabani bammwe ne bawala bammwe be mwaleka baligwa n’ekitala. Era munaakola nga bwe nnakola: temunaasibenga ku mimwa gyammwe, so temuliryanga mmere ya bantu. N’engule zammwe zinaabanga ku mitwe gyammwe, n’engatto zammwe ku bigere byammwe: temunaakungubagenga so temunaakaabanga; naye munaawotookeranga mu butali butuukirivu bwammwe, ne mukungubaganga mwekka na mwekka. Bw’atyo Ezeekyeri abeerera mmwe akabonero: nga byonna bwe yakola, nammwe bwe munaakolanga: era kino bwe kirituuka, kwe munaategeereranga nga nze ndi Mukama Katonda. Ezeekyeri 24:1–24.
Ezekiel is a sign who identifies the beginning siege and the ending destruction of Jerusalem, and thereafter; the captivity of the members of the Laodicean Seventh-day Adventist church.
ایزەقیێل نیشانەیەکە کە دەستپێکی گەمارۆدانی ئۆرشەلیم و کۆتایی وێرانبوونی ئەو دیاری دەکات، و دوای ئەوەش؛ دیلگیرانی ئەندامانی کڵێسای لاودیکیای ئەدفێنتیستی حەوتەمین ڕۆژ.
“When Christ looked down from the crest of Olivet, He saw this state of things existing in every church. The warnings come down to all that are following in the tread of the people of Jerusalem, who had such great light. This people is before us as a warning. By rejecting God’s warnings in this our day, men are repeating the sin of Jerusalem. The Lord sees what the human agent does not see and will not see—the outcome of all the human devising in Battle Creek. He has done all that a God could do. He has flashed light before the eyes of the people, that their sins might not reach the boundary where repentance cannot be felt. But by a long process of departure from just and righteous principles, men have placed themselves where light and truth, justice and mercy, are not discerned. This course has become part of their very nature.” Testimonies, volume 8, 68.
“Kristo alipoutazama kutoka juu ya kilele cha Mlima wa Mizeituni, aliona hali hii ya mambo ikiwa katika kila kanisa. Maonyo hayo yanawajia wote wanaofuata katika nyayo za watu wa Yerusalemu, waliokuwa na nuru kubwa namna hiyo. Watu hawa wamewekwa mbele yetu kuwa onyo. Kwa kuyakataa maonyo ya Mungu katika siku yetu hii, wanadamu wanarudia dhambi ya Yerusalemu. Bwana huona yale ambayo chombo cha kibinadamu hakioni wala hakitaki kuyaona—matokeo ya hila zote za kibinadamu katika Battle Creek. Amefanya yote ambayo Mungu angeweza kufanya. Ameangaza nuru mbele ya macho ya watu, ili dhambi zao zisifikie mpaka ule ambapo toba haiwezi kusikiwa tena. Lakini kwa mchakato mrefu wa kuyaacha kanuni za haki na uadilifu, wanadamu wamejiweka mahali ambapo nuru na kweli, haki na rehema, havitambuliwi. Mwendo huu umekuwa sehemu ya asili yao wenyewe.” Testimonies, juzuu ya 8, 68.
Two Witnesses of Alpha and Omega
शुरू और अंत के दो गवाह
Ezekiel had been supernaturally made dumb, and he was informed when Jerusalem fell, he would again be able to speak, and that he would then be a ‘sign.’ Ezekiel’s lack of mourning his wife’s death marked the alpha sign at the beginning of the siege, and Ezekiel’s mouth being opened when Jerusalem fell was the omega sign. The siege unto the destruction is marked by a sign in the beginning and ending. Within the same illustration, a second witness to an alpha and omega sign is represented as the death of the “desire of Ezekiel’s eyes” as the alpha and the death of the people’s “desire of eyes” is the omega sign of the period. The period of one and a half years bears two witnesses of an alpha and an omega. The death of Ezekiel’s wife represented the captivity and trampling down of the host, and the omega death of Jerusalem represented the trampling down of the sanctuary.
Hîzqiyêl bi awayekî serxwezayî bêziman hatibû kirin, û ji wî re hate agahdarkirin ku dema Orşelîm bikeve, ew dê dîsa bikare biaxive, û wê hingê ew dê “nîşan” be. Bênalîbûna Hîzqiyêl li ser mirina jina xwe nîşana alpha bû di destpêka dorpêçkirinê de, û vekirina devê Hîzqiyêl dema Orşelîm ket nîşana omega bû. Dorpêçkirin heta wêranbûnê bi nîşanekê di destpêkê û di dawiyê de hatiye nîşankirin. Di heman nîşandanê de, şahidiyek duyemîn ji bo nîşanek alpha û omega wek mirina “xwestina çavên Hîzqiyêl” wek alpha tê nîşandan, û mirina “xwestina çavan” ya gel nîşana omega ya wê demê ye. Wê heyama salek û nîv du şahidiyan ji alpha û omega hildigire. Mirina jina Hîzqiyêl dîlgirtin û binpêkirina leşkerê temsîl dikir, û mirina omega ya Orşelîm binpêkirina pîrozgehê temsîl dikir.
Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Also, thou son of man, shall it not be in the day when I take from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds, their sons and their daughters, That he that escapeth in that day shall come unto thee, to cause thee to hear it with thine ears? In that day shall thy mouth be opened to him which is escaped, and thou shalt speak, and be no more dumb: and thou shalt be a sign unto them; and they shall know that I am the Lord. Ezekiel 24:24–27.
Ngalayieli ezali epai na bino elembo: ndenge nyonso oyo ye asali, bino mpe bokosala bongo; mpe tango yango ekokóma, bokoyeba ete ngai nazali Nkolo Yawe. Lisusu, yo mwana na moto, ekosalema te na mokolo oyo nakolongola epai na bango makasi na bango, esengo ya nkembo na bango, posa ya miso na bango, mpe eloko oyo batye motema na bango likoló na yango, bana mibali na bango mpe bana basi na bango, ete moto oyo akobika na mokolo yango akoya epai na yo mpo ayokisa yo yango na matoi na yo? Na mokolo yango monɔkɔ na yo ekofungwama epai na moto oyo abiki, mpe okoloba, mpe okozala lisusu baba te; mpe okozala elembo epai na bango; mpe bakoyeba ete ngai nazali Yawe. Ezekiel 24:24–27.
Six Deaths
شش مردنەن
The death of Ezekiel’s wife marks the beginning of the siege and the death of Jerusalem, who is prophetically Christ’s bride, and illustrates the soon-coming Sunday law, which is preceded by a period represented by the siege. The period of the siege and the destruction are two distinct, though directly connected waymarks. The siege is a period of time, and the destruction is a point in time. The destruction is the Sunday law that is preceded by the period of the formation of the image of the beast. The period of the image of the beast concludes with the mark of the beast. When Jesus identified the sign of the destruction of Jerusalem in Matthew twenty-four, He also referenced the days of Noah.
Mirina jina Ezekielê destpêka dorpêçkirinê û mirina Orşelîmê nîşan dide; ew ya bi peyamberî bûka Mesîh e, û ew qanûna Yekşemê ya zû têyî jî nîşan dide, ku pêşî wê demek heye ku bi dorpêçkirinê tê temsîl kirin. Dema dorpêçkirinê û hilweşandin du nîşanên rêyê yên cuda ne, her çend bi rastî bi hev re girêdayî bin. Dorpêçkirin demeke demê ye, û hilweşandin xaleke demê ye. Hilweşandin ew qanûna Yekşemê ye ku pêşî wê dema pêkhatina wêneyê ajal heye. Dema wêneyê ajal bi nîşana ajal bi dawî dibe. Dema Îsa di Metta 24 de nîşana hilweşandina Orşelîmê destnîşan kir, wî her wiha rojên Nûh jî anî bîra xwe.
But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Matthew 24:37–39.
Ako zari ze zile za Noe, ni koze kuiza kwa Mwana wa muntu kuza ko. Kaha mu zile zize zivali shimbu kanda mwilu wa meya kuiza, vatu vavulyanga na kunwa, kuheta na kuhetesa, palanga likumbi lya Noe wingilile mu ngolowa, Kaha kavazachilenga chuma palanga mwilu wa meya weza, na kuvafumisako vosena; ngocho koze kuiza kwa Mwana wa muntu kuza ko. Mateu 24:37–39.
In the days of Noah, the door of probation was closed, thus typifying the soon-coming Sunday law, that is also typified by the door closing on October 22, 1844. The period from the Exeter camp meeting of August 12–17 in 1844, represents a prophetic period that leads to a closed door.
Mu bilumbu bya Noa, ciibi ca ngâsà wa dipetwila mpata cakakangwa, mushindu awu cileja ku cimanyinu mikenji ya Sande yîdi ilwa lukasa, eyi nayo ilejibwe ku cimanyinu ku dikangwa dya ciibi pa October 22, 1844. Kacisina kadi katshidiya ku mpala kubangila ku lukutakanu lua kaampu lwa Exeter lwa August 12–17 mu 1844, ludi luleja cikondo cya bupròfetà cîdi cilombola ku ciibi cikangwa.
In the days of Noah, Noah represented the third angel and the third angel arrived at the closed door of October 22, 1844. In the days of Noah, which according to Jesus would be as “the coming of the Son of man,” the three angels of Revelation fourteen led to the closed door. William Miller represented the first angel’s message, and was typified by Enoch in the days of Noah. Jude identifies Enoch’s message as a parallel to Miller’s message.
Mu bilo bya Noa, Noa alombwele malaika wa butatu, kabili malaika wa butatu afikile ku mulyango uwafungwa wa pa October 22, 1844. Mu bilo bya Noa, ifyo Yesu asosele ukuti fyali nga “ukwisa kwa Mwana wa muntu,” ba malaika batatu ba mu Kusokolola ikumi na bune batungulwile ku mulyango uwafungwa. William Miller alombwele imbila ya malaika wa ntanshi, kabili aletipifywa na Enoki mu bilo bya Noa. Yuda alondolola imbila ya kwa Enoki ngo mulingile na imbila yakwe Miller.
And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. Jude 1:14, 15.
Na Enoki pia, wa saba tangu Adamu, alitoa unabii juu ya hao, akisema, Tazama, Bwana yuaja pamoja na makumi elfu ya watakatifu wake, Ili afanye hukumu juu ya wote, na kuwathibitishia hatia wote wasiomcha Mungu miongoni mwao kwa sababu ya matendo yao yote ya kutomcha Mungu waliyoyatenda kwa namna ya kutomcha Mungu, na kwa sababu ya maneno yao yote magumu ambayo wenye dhambi wasiomcha Mungu wamenena juu yake. Yuda 1:14, 15.
Miller’s first angel’s message announced the “judgment” as typified by Enoch’s message. Enoch’s beginning is marked as being the “seventh from Adam.” Miller’s message began and ended with the arrival of the “seven times” against the northern kingdom and forty-six years later the third angel arrived on October 22, 1844 when the “seven times” against the southern kingdom was fulfilled. Both Enoch and Miller, who were messengers of the judgment hour, began with the number seven being identified. The period that began with Enoch, the seventh ended with seven days that the animals entered the ark until the door was supernaturally closed. Jesus always illustrates the end with the beginning.
نامەی یەکەمی فریشتەی میللەر «حوکم» ڕاگەیاند، وەک لە پەیامی ئێنۆخدا نموونەکراوە. دەستپێکی ئێنۆخ بەوە نیشانەکراوە کە «لە حەوتەمین لە ئادەم» بوو. پەیامی میللەر بە هاتنی «حەوت کات» دژی شانشینی باکوور دەستی پێکرد و کۆتایی هات، و چل و شەش ساڵ دواتر فریشتەی سێیەم لە ٢٢ی ئۆکتۆبری ١٨٤٤ هات، کاتێک «حەوت کات» دژی شانشینی باشوور تەواو بوو. هەردووکیان، ئێنۆخ و میللەر، کە نێردراوانی کاتی حوکم بوون، بە ناساندنی ژمارەی حەوت دەستیان پێکرد. ئەو ماوەیەی کە بە ئێنۆخ دەستی پێکرد، بە حەوت ڕۆژ کۆتایی هات، کە ئاژەڵەکان چوونە ناو کەشتییەکە هەتا دەرگاکە بە شێوەیەکی سەرووشتی داخرا. عیسا هەمیشە کۆتایی بە دەستپێک پیشان دەدات.
Enoch begat Methuselah, who in turn begat Lamech. Lamech and Methuselah represent the second angel's message and also the message of the midnight cry. The midnight cry progressed unto the closed door, and is thus represented by Methuselah who died the year of the flood. Lamech represented the second angel’s message, and Lamech died five years before the flood. The five years from the death of Lamech unto the death of Methuselah when the door closed, typified the death of Ezekiel’s bride marking the beginning of the period that led to the death of Christ’s bride represented by Methuselah.
Enok Metuselah çêkir, yê ku paşê Lamek çêkir. Lamek û Metuselah peyama milyaketê duyemîn û her weha peyama gazîya nîvê şevê temsîl dikin. Gazîya nîvê şevê heta deriyê girtî pêş ket, û ji ber vê yekê bi Metuselah re tê temsîl kirin, yê ku di sala tofanê de mir. Lamek peyama milyaketê duyemîn temsîl dikir, û Lamek pênc sal berî tofanê mir. Ew pênc salên ji mirina Lamekê heta mirina Metuselah dema ku derî hate girtin, miriya bûka Hezekiyê wek nîşana destpêka wê demê ku ber bi mirina bûka Mesîh ve bir, ya ku bi Metuselah re tê temsîl kirin, pêşnîşan dikirin.
Enoch typified the first angel that arrived in 1798, Lamech typified the second angel that arrived on April 19, 1844 and Methuselah typified the midnight cry from Exeter unto the closed door of October 22, 1844, that was typified by Noah. The five years from the death of Lamech unto the death of Methuselah typified the year and a half from 587 BC unto 586 BC. Those five years from Lamech to Methuselah typify five years from 1448 unto 1453.
Enoka n’omu k’anjera ka mbere akaizire omu mwaka gwa 1798, Lameki n’omu k’anjera ka kabiri akaizire aha itariki ya 19 Apurili, 1844, kandi Mesusaleemu n’omu k’okurira kw’omu ijoro rikuru kuruga Exeter okutuuka aha muryango ogwafunzirwe ogwa 22 Okitoba, 1844, eki kikaba ky’omwirikyo gwa Noa. Emyaka etaano kuruga aha kufa kwa Lameki okutuuka aha kufa kwa Mesusaleemu n’omu k’omwaka gumwe n’ekicweka kimwe ky’omwaka kuruga 587 BC okutuuka 586 BC. Emyaka egyo etaano kuruga ahari Lameki okutuuka ahari Mesusaleemu n’omu k’emyaka etaano kuruga 1448 okutuuka 1453.
On October 31, 1448, John Palaiologos died and his brother, Constantine the eleventh, (the last Constantine) sought permission to ascend the throne of eastern Rome from the Islamic Turkish power. His submission on July 27, 1299, fulfilled the second one hundred and fifty years of Revelation nine set forth in verse ten. Five years after John Palaiologos death, his brother Constantine the eleventh died upon the walls of Constantinople as Mehmed II conquered the Byzantine empire of eastern Rome. Mehmed is the Turkish derivation of Mohammed, so the death of the first Mohammed in 632, which began the first one hundred and fifty year prophecy of Revelation nine, (located in verse five), and which ended with the death of the last Constantine at the hands of ‘Mohammed the second’ eight hundred and twenty-one years later. Five years before his death Mohammed had predicted the demise of Rome and it was accomplished by the Turk named Mohammed the second.
Di 31ê Cotmeha 1448-an de, John Palaiologos mir, û birayê wî, Constantineyê yazdehemîn, (Constantineya dawî), ji hêza Tirkiya Îslamî destûr xwest ku li ser textê Romaya rojhilatî rabe. Teslîmbûna wî di 27ê Tîrmehê 1299-an de, sed û pêncî salên duyem ên Vahiyê neh ku di ayeta dehê de hatine danîn, bi cih anî. Pênc sal piştî mirina John Palaiologos, birayê wî Constantineyê yazdehemîn li ser dîwarên Konstantînopolisê mir, dema ku Mehmed II împaratoriya Bîzansî ya Romaya rojhilatî dagir kir. Mehmed guherandina tirkî ya Mohammed e; ji ber vê yekê, mirina Mohammedê yekem di 632-an de, ku pêxemberiya yekem a sed û pêncî salan a Vahiyê neh dest pê kir, (ku di ayeta pêncan de cih digire), û ku bi mirina Constantineya dawî di destê ‘Mohammedê duyem’ de heşt sed û bîst û yek sal şûnda bi dawî bû. Pênc sal berî mirina xwe, Mohammed ketina Romayê pêşbînî kiribû, û ev yek ji aliyê Tirkiyekî bi navê Mohammedê duyem ve hate bicihanîn.
Constantine the last, the eleventh, died in the battle of Constantinople, thus identifying five years from the death of his brother John to his death. Those five years were typified by the five years from the death of Lamech, the son, unto the death of Methuselah, the father, five years later when the door closed upon the ark. Thus, the death of Ezekiel’s bride was typified by the death of Lamech, and together they provide witness to the death of John Palaiologos in 1448. The subsequent death of Methuselah aligns with the death of Christ’s bride and the destruction of Jerusalem in 586 BC, and together they align with the death of Constantine the eleventh.
کۆنستانتینی دوایین، یان یازدەم، لە شەڕی قسطنطینیەدا مرد؛ بەمەش پێنج ساڵ لە نێوان مردنی براکەی یۆحەنّا و مردنی خۆی دیاری دەکرێت. ئەو پێنج ساڵانە بەو پێنج ساڵە نموونەکرابوون کە لە مردنی لامەک، کوڕەکە، هەتا مردنی مەتوشەلەح، باوکەکە، پێنج ساڵ دواتر، کاتێک دەرگای کەشتییەکە داخرا، بوو. بەم شێوەیە، مردنی بووکەی حەزقیال بە مردنی لامەک نموونەکرابوو، و هەردووکیان بەیەکەوە شایەتی بۆ مردنی یۆحەنّا پالایۆلۆگۆس لە 1448 دەدەن. مردنی دواتری مەتوشەلەح لەگەڵ مردنی بووکەی مەسیح و وێرانبوونی ئۆرشەلیم لە 586 پ.ز. هاوتەریب دەبێت، و هەردووکیان بەیەکەوە لەگەڵ مردنی کۆنستانتینی یازدەم هاوتەریب دەبن.
The three witnesses of a prophetic period that begins and ends with a death, illustrate the period of the formation of the image of the beast that concludes with the mark of the beast, and it aligns with the proclamation of the midnight cry in Millerite history and the formation of the image of the beast that concludes with the mark of the beast in our current history. When the mark of the beast is fulfilled at the soon-coming Sunday law, the prophetic “speaking” arrives in agreement with Ezekiel being able to “speak” upon his own volition when Jerusalem was destroyed.
ئەو سێ شایەتییەی ماوەیەکی پێشبینیکراو کە بە مردنێک دەست پێدەکات و بە مردنێک کۆتایی دێت، ماوەی دروستبوونی وێنەی ئاژەڵەکە نیشان دەدەن کە بە نیشانی ئاژەڵەکە کۆتایی دێت، و ئەوە هاوتەرازە لەگەڵ ڕاگەیاندنی هاوارەکەی نیوەشەو لە مێژووی میلەریتیدا و دروستبوونی وێنەی ئاژەڵەکە کە بە نیشانی ئاژەڵەکە کۆتایی دێت لە مێژووی ئێستای ئێمەدا. کاتێک نیشانی ئاژەڵەکە لە یاسای یەکشەممەی نزیکەهاتوودا تەواو دەبێت، ئەو «قسەکردنە» پێشبینیکراوە دەگات بە ڕێککەوتن لەگەڵ ئەوەی حەزقیال بتوانێت بە ئیرادەی خۆی «قسە بکات» کاتێک ئۆرشەلیم وێران کرا.
Speaking
Көйлөү
At the Sunday law, which is typified by the destruction of Jerusalem, the prophetic speaking of the United States is marked as the false prophet speaks as a dragon.
در شریعتِ یکشنبه، که بهواسطۀ ویرانیِ اورشلیم بهصورت نمادین پیشنموده شده است، سخنگفتنِ نبویِ ایالات متحدۀ امریکا هنگامی نشاندار میشود که نبیِ کاذب همچون اژدها سخن میگوید.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.
Ndzi tlhela ndzi vona xivandzana xin’wana xi huma emisaveni; naswona a xi ri ni timhondzo timbirhi to fana ni ta xinyimpfana, kambe a xi vulavula kukota dragona. Nhlavutelo 13:11.
At the Sunday law, Balaam strikes his ass a third time, and the ass then speaks.
Di yasa Yekşemê de, Bel‘am cara sêyemîn li kerê xwe dixe, û paşê ker diaxive.
And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? And Balaam said unto the ass, Because thou hast mocked me: I would there were a sword in mine hand, for now would I kill thee. And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ever since I was thine unto this day? was I ever wont to do so unto thee? And he said, Nay. Numbers 22:28–30.
Na Yehova akakingura akanwa k’indogobe, maze ibwira Balamu iti: “Ni iki nagukoreye, gituma unkubita incuro eshatu zose?” Balamu abwira indogobe ati: “Kubera ko unshinyaguriye; iyaba nari mfite inkota mu kuboko kwanjye, ubu mba nkikwishe.” Indogobe ibwira Balamu iti: “Mbese si ndi indogobe yawe, iyo wagenderagaho uhereye igihe nabereye iyawe kugeza uyu munsi? Hari ubwo nigeze kumenyera kukugenza ntyo?” Aramusubiza ati: “Oya.” Kubara 22:28–30.
The false prophet speaks at the Sunday law and Islam also speaks at the Sunday law. Both are prophetically false prophets. At the Sunday law the ‘vision” of Habakkuk that tarried, speaks.
Peyamberê derewîn di yasaya Yekşemê de diaxive û Îslam jî di yasaya Yekşemê de diaxive. Herdu jî bi peyxemberî peyamberên derewîn in. Di yasaya Yekşemê de ew “dîtin”a Hevbaqûqê ku dereng ma, diaxive.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
ئەو دیدەنییە بۆ کاتێکی دیاریکراو هێشتا هەیە، بەڵام لە کۆتاییدا دەدوێت و درۆ ناکات؛ هەرچەندە دواکەوت، چاوەڕێی بکە، چونکە بە دڵنیاییەوە دێت، دواتر ناکەوێت. حەبەقوق 2:3.
Habakkuk is the true prophet who speaks in contrast with the false prophets. The ‘vision’ of Habakkuk speaks through the mouth of formerly dumb Ezekiel, whose mouth is then opened. The promise of being God’s mouth was given to Jeremiah.
Habakuki ni muporofita w’ukuri uvuga ahabanye n’abaporofita b’ibinyoma. “Iyerekwa” rya Habakuki rivugira mu kanwa ka Ezekiyeli wari warigeze kuba ikiragi, maze akanwa ke kagahita gafungurwa. Isezerano ryo kuba akanwa k’Imana ryahawe Yeremiya.
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.
Nenapi na ngai ezali ya seko mpo na nini, mpe mpota na ngai ezali na kobikisama te, oyo eboyi kobika? Boni, okokóma mpenza mpo na ngai lokola moto ya lokuta, mpe lokola mai oyo ekaukaka? Yango wana, Yehova alobi boye: Soki ozongi, nakozongisa yo lisusu, mpe okotelema liboso na ngai; mpe soki okobimisa eloko ya motuya na kati ya oyo ezali mpamba, okozala lokola monoko na ngai; tika bango bazonga epai na yo, kasi yo kozonga epai na bango te. Yilimia 15:18, 19.
At the Sunday law, Zacharias's nine months of dumbness ended when he spoke and confirmed that his son’s name is to be John. Zacharias represented leadership who disbelieve the word of the third angel, and John represented the Elijah movement, the church that would usher in the Second Coming of Christ.
Di yasa yekşemê de, neh mehên lalbûna Zekerya bi dawî hatin dema ku wî axivî û piştrast kir ku navê kurê wî divê Yûhennâ be. Zekerya rêbertiyê temsîl dikir ku bi peyva feriştê sêyemîn bawer nakin, û Yûhennâ tevgera Îlyas temsîl dikir, dêra ku dê Hatina Duyemîn a Mesîh pêşwaz bike.
And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.
Sakaria akata kwa malaika, “Nitajuaje jambo hili kwa njia gani? Kwa maana mimi ni mzee, na mke wangu amesonga sana katika siku zake.” Malaika akajibu, akamwambia, “Mimi ni Gabrieli, ninayesimama mbele za Mungu; nami nimetumwa kusema nawe na kukupasha habari hizi njema. Na tazama, utakuwa bubu, wala hutaweza kusema, hata siku ile mambo haya yatakapotimizwa, kwa sababu hukusadiki maneno yangu, ambayo yatatimizwa kwa wakati wake.”
And the people waited for Zacharias, and marvelled that he tarried so long in the temple. And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless. Luke 1:18–22.
Abantu balindela uZakariya, bamangaliswa kukuba walibala kangaka ethempelini. Wathi akuphuma, akaba nakuthetha kubo; baqonda ukuba ubone umbono ethempelini, kuba wayebabonisela ngezandla, wahlala esisimumu. Luka 1:18–22.
Zacharias was of the eighth course of priests.
Zakaria alikuwa wa zamu ya nane ya makuhani.
There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. And they had no child, because that Elisabeth was barren, and they both were now well stricken in years. And it came to pass, that while he executed the priest’s office before God in the order of his course, According to the custom of the priest’s office, his lot was to burn incense when he went into the temple of the Lord. And the whole multitude of the people were praying without at the time of incense. Luke 1:5–10.
ഹെറോദാവെന്ന യെഹൂദ്യരാജാവിന്റെ കാലത്തു അബീയാവിന്റെ വിഭാഗത്തിൽപ്പെട്ട സഖര്യാവെന്നോരു പുരോഹിതൻ ഉണ്ടായിരുന്നു; അവന്റെ ഭാര്യ അഹരോന്റെ പുത്രിമാരിൽ ഒരുത്തിയായിരുന്നു; അവളുടെ പേര് എലിസബത്ത്. അവർ ഇരുവരും ദൈവസന്നിധിയിൽ നീതിമാന്മാരായി, കർത്താവിന്റെ സകല കല്പനകളിലും ചട്ടങ്ങളിലും കുറ്റമില്ലാതെ നടന്നു. എങ്കിലും അവർക്കു സന്താനം ഉണ്ടായിരുന്നില്ല; എലിസബത്ത് വന്ധ്യയായിരുന്നു, ഇരുവരും വയസ്സിൽ വളരെ മുമ്പോട്ടു ചെന്നവരായിരുന്നു. അവൻ തന്റെ വിഭാഗത്തിന്റെ ക്രമമനുസരിച്ചു ദൈവസന്നിധിയിൽ പുരോഹിതകാര്യങ്ങൾ നിർവഹിച്ചുകൊണ്ടിരിക്കുമ്പോൾ, പുരോഹിതസേവയുടെ ആചാരപ്രകാരം കർത്താവിന്റെ ആലയത്തിൽ കടന്ന് ധൂപം കാട്ടുവാൻ അവന്നു ചീട്ടുവീണു. ധൂപസമയത്തു ജനസമൂഹമൊക്കെയും പുറത്തു പ്രാർത്ഥിച്ചുകൊണ്ടിരുന്നു. ലൂക്കാ 1:5–10.
All the prophets represent the latter days, and Zacharias went into the temple, as did Ezekiel. He was of the eighth course of priests, marking a symbol of the eight souls on Noah’s ark that went from the old to the new world. Both he and his wife were blameless, but Zacharias would doubt the words of Gabriel. The Millerite movement began as Philadelphian's (blameless) but transitioned to Laodicean's in 1856. In the latter days, the message of the angel is the message of the third angel, and Gabriel’s message to Zacharias represents the third angel’s message and also the Elijah message, as represented by John the Baptist.
هەموو پێغەمبەران ڕۆژانی دوایی نیشان دەدەن، و زەکریا چووە ناو پەرستگا، وەک حەزقیالیش کرد. ئەو لە خزمەتی هەشتەمین پۆلی کاهینان بوو، کە نیشانەی هەشت گیانەکەی ناو کەشتیی نووحە کە لە جیهانی کۆنەوە بۆ جیهانی نوێ چوون. هەردووکیان، ئەو و هاوسەرەکەی، بێ گلەیی بوون، بەڵام زەکریا وشەکانی جەبرائیل بە گومان وەردەگرت. بزووتنەوەی میلەرییەکان بە فیلادلفیاییەکان دەستی پێکرد (بێ گلەیی)، بەڵام لە ساڵی 1856دا گۆڕا بۆ لاودیکیاییەکان. لە ڕۆژانی دواییدا، پەیامی فریشتە پەیامی سێهەمین فریشتەیە، و پەیامی جەبرائیل بۆ زەکریا نوێنەرایەتیی پەیامی سێهەمین فریشتە دەکات و هەروەها پەیامی ئیلیا، وەک لەلایەن یەحیای لەئاودان نیشان دراوە.
And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. And when Zacharias saw him, he was troubled, and fear fell upon him. But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. And thou shalt have joy and gladness; and many shall rejoice at his birth. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother’s womb. And many of the children of Israel shall he turn to the Lord their God. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. Luke 1:11–19.
Û hingê firîşteyekî Xudan ji aliyê rastê yê gorîgeha bixûrê li ber wî xuya bû. Dema ku Zekeriya wî dît, ew hat aciz kirin, û tirs li ser wî ket. Lê firîşteyê jê re got: “Zekeriya, netirse; çimkî duaya te hatibû bihîstin; û jina te Elîzabetê dê ji te re kurekî bîne, û tu yê navê wî bikî Yûhenna. Û tu yê kêfxweşî û şahî hebî; û gelek kes dê ji bo zayîna wî şa bibin. Çimkî ew ê di ber çavên Xudan de mezin be, û ne şerab û ne vexwarina serxweşker wê vexwe; û ew ê ji zikê diya xwe ve bi Ruhê Pîroz tije be. Û ew ê gelek ji zarokên Îsraêlê vegerîne ba Xudan Xwedayê wan. Û ew ê di ruh û hêza Elyas de li pêşiya wî here, da ku dilên bavan vegerîne ba zarokan, û yên neguherdar vegerîne ba hikmeta rastdaran; da ku ji bo Xudan gelê amadekirî amade bike.” Û Zekeriya ji firîşteyê re got: “Ez ê vê çawa bizanim? Çimkî ez pîremêr im, û jina min jî di salan de pir pêşketiye.” Û firîşteyê bersiv da û jê re got: “Ez Cebrayîl im, yê ku li ber huzûra Xwedê disekine; û ez hatime şandin ku bi te re biaxivim, û van mizgîniyên xweş ji te re bidim zanîn.” Lûqa 1:11–19.
Zacharias doubted that the message of the Elijah to come would be fulfilled.
Zacharias kuhilelela ko mulumbe wa Eliya uzeiza kutiwilwa.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Glejte, poslal vam bom preroka Elija, preden pride veliki in strašni Gospodov dan. In obrnil bo srce očetov k otrokom in srce otrok k njihovim očetom, da ne pridem in ne udarim dežele s prekletstvom. Malahija 4,5.6.
Sister White, in the context of Ezekiel’s sealing of chapter nine, identifies why the leadership of the Laodicean Seventh-day Adventist church were typified by Zacharias’ unbelief.
خواهر وایت، در چارچوبِ مُهرگذاریِ حزقیال در فصل نهم، بیان میکند که چرا رهبریِ کلیسای ادونتیست روز هفتمِ لائودیکیهای بهوسیلهٔ بیایمانیِ زکریا نمونهوار معرفی شده بودند.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
“Vanuva va nga nga twi risoleli hi ku helela ka moya wa vona, naswona va nga rili hikwalaho ka swidyoho swa van’wana, va ta siyiwa va nga ri na xikombiso xa Xikwembu. Hosi yi nyika varhumiwa va Yona, vavanuna lava khomeke matlhari ya ku dlaya emavokweni ya vona, xileriso lexi: ‘Fambani mi n’wi landzela exikarhi ka muti, mi ba: tihlo ra n’wina ri nga tshuki ri tsetselela, naswona mi nga vi na tintswalo: dlayani hi ku helela lavakulu ni lavatsongo, vanhwanyana, ni vana lavatsongo, ni vavasati: kambe mi nga tshuki mi tshinela eka munhu wihi na wihi la nga ni xikombiso; mi sungule exikwameni xa Mina. Kutani va sungula eka vakhalabye lava a va ri emahlweni ka yindlu.’”
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.
“Li vir em dibînin ku dêr—pîrozgeha Xudan—ya yekem bû ku lêdana qehra Xwedê hîs kir. Mêrên pîr, yên ku Xwedê ronahiyek mezin dabû wan û ku wek parêzvanên berjewendiyên ruhî yên gel rawestabûn, emanetdariya xwe xiyanet kiribûn. Wan helwesta vê yekê girtibû ku ne hewce ye em li bendê mucîzeyan û eşkerekirina diyar a hêza Xwedê bin, wek di rojên berê de. Dem hatine guhertin. Ev gotin bêbaweriya wan bihêz dikin, û ew dibêjin: Xudan ne qenciyê dike û ne jî xerabiyê dike. Ew pir dilovan e ku bi dadwerî serdana gelê xwe bike. Bi vî awayî, ‘Aştî û ewlehî’ qîrîna wan mêrane ye ku êdî tu carî dengê xwe mîna boriyê bilind nakin da ku sûcên gelê Xwedê û gunehên mala Aqûb nîşan bidin. Ev kûçikên lal ên ku nexwestin bibirin, ew in yên ku tola rast a Xwedayê hatiye acizkirin hîs dikin. Mêr, keç, û zarokên biçûk hemû bi hev re têne tune kirin.” Testimonies, volume 5, 211.
Zacharias doubted the message of the third angel, which is the Elijah message that repeats the history of John the Baptist as well as the history of William Miller.
Zakaria alutilia shaka ujumbe wa malaika wa tatu, ambao ndio ujumbe wa Eliya unaorudia historia ya Yohana Mbatizaji pamoja na historia ya William Miller.
Five Months
پێنج مانگ
Elisabeth hid her pregnancy for five months.
Elisabeth akaficha ujauzito wake kwa muda wa miezi mitano.
And after those days his wife Elisabeth conceived, and hid herself five months, saying, Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men. And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth. Luke 1:24–26.
Μα μετὰ ἐκείνας τὰς ἡμέρας ἡ γυνὴ αὐτοῦ Ἐλισάβετ συνέλαβε, καὶ ἔκρυπτεν ἑαυτὴν πέντε μῆνας, λέγουσα· Οὕτως μοι ἐποίησεν ὁ Κύριος ἐν ἡμέραις αἷς ἐπεῖδέν με, τοῦ ἀφελεῖν τὸ ὄνειδός μου ἐν ἀνθρώποις. Ἐν δὲ τῷ μηνὶ τῷ ἕκτῳ ἀπεστάλη ὁ ἄγγελος Γαβριὴλ ἀπὸ τοῦ Θεοῦ εἰς πόλιν τῆς Γαλιλαίας, ᾗ ὄνομα Ναζαρέτ. Λουκᾶς 1:24–26.
Zacharias was of the eighth course of priests, aligning with the circumcision of his son John on the eighth day, when Zacharias would again speak. He and his son John represent the eight souls who were on Noah’s ark, who were hid from the death brought by the flood waters for five months, or one hundred and fifty days. The one hundred and fifty days of the pregnancy and the flood waters align with the two periods of five months in Revelation nine.
Zakaria alikuwa wa zamu ya nane ya makuhani, akilingana na kutahiriwa kwa mwanawe Yohana siku ya nane, wakati Zakaria angenena tena. Yeye na mwanawe Yohana wanawakilisha zile nafsi nane zilizokuwa katika safina ya Nuhu, ambazo zilifichwa na mauti iliyoletwa na maji ya gharika kwa miezi mitano, yaani, siku mia moja na hamsini. Siku mia moja na hamsini za mimba na za maji ya gharika zinalingana na vipindi viwili vya miezi mitano katika Ufunuo tisa.
Zacharias and his son John also represent when the seventh church of Laodicea transitions unto the eighth church of Philadelphia. From Zacharias’ service during the eighth course unto his son John’s circumcision of the eighth day represents a prophetic period with the number eighth identifying the beginning and the ending. Within that prophetic period there is a five-month period representing a period of hiding.
Zacharias ne mwana wakwe Yohana na bo bësya pïla kutendeka kwa kanisa ka saba ka Laodikea kukinduluka kuya ku kanisa ka munane ka Filadelfia. Ukufuma ku utumishi bwa Zacharias mu zamu ja munane kuya ku kutahiriwa kwa mwana wakwe Yohana pa siku ja munane, kulënga ikipindi kya kinabii, na nambala ya munane kumanyikisya intandiko na mpelo. Mu kati ka kipindi kya kinabii icyo, muli ikipindi kya mïezi mitaano ikiwakilisha ikipindi kya kufisama.
The “speaking” of prophecy identifies the soon-coming Sunday law, so Zacharias speaks at the Sunday law, when his son is sealed, as represented by the act of circumcision. In that history, prior to the Sunday law when Zacharias speaks, at the end of five months, in the sixth month Mary visits Elisabeth and the Holy Spirit anoints Elisabeth, who as a woman represents the anointing of God’s church four months in advance of the soon-coming Sunday law.
ئەو “قسەکردنەی” پێشبینییە یاسای یەکشەممەی لە نزیکەوە دێت دەناسێنێت؛ بۆیە زەکریا لە کاتی یاسای یەکشەممەدا دەدوێت، کاتێک کوڕەکەی مۆر دەکرێت، وەک لە کرداری خەتەنەکردندا نیشان دراوە. لەو مێژوویەدا، پێش یاسای یەکشەممە کاتێک زەکریا دەدوێت، لە کۆتایی پێنج مانگ، لە مانگی شەشەمدا مەریەم سەردانی ئەلیسابات دەکات و ڕۆحی پیرۆز ئەلیساباتی دەدەستنیشانێت، کە وەک ژنێک نوێنەرایەتی دەستنیشانکردنی کڵێسای خودا دەکات، چوار مانگ پێش یاسای یەکشەممەی لە نزیکەوە هاتوو.
And Mary arose in those days, and went into the hill country with haste, into a city of Juda; And entered into the house of Zacharias, and saluted Elisabeth. And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me? For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord. Luke 1:39–45.
لەو ڕۆژانەدا مەریم هەستا و بە خێرایی چوو بۆ ناوچە شاخاوییەکە، بۆ شارێکی یەهودا؛ و چووە ناو ماڵی زەخەریا و سڵاوی لە ئەلیسابات کرد. و ڕوویدا کە کاتێک ئەلیسابات سڵاوکردنی مەریمی بیست، منداڵەکە لە سکیدا هەڵپەڕی؛ و ئەلیسابات پڕ بوو لە ڕۆحی پیرۆز. ئینجا بە دەنگێکی بەرز قسەی کرد و وتی: تۆ لە نێو ژناندا بەرەکەتدارتری، و بەرەکەتدارە بەرهەمی سکیت. ئەمە لە کوێوە بۆ من هاتووە، کە دایکی خاوەندگاری من بێتە لای من؟ چونکە، ئەوەتا، هەرکات دەنگی سڵاوکردنت گەیشتە گوێم، منداڵەکە لە سکیمدا بە دڵخۆشی هەڵپەڕی. و بەرەکەتدارە ئەوەی باوەڕی هێنا؛ چونکە ئەو شتانەی لەلایەن یەزدانەوە پێی وتراون، تەواوبوونیان دەبێت. لۆقا ١:٣٩–٤٥.
At the end of five months, Elisabeth spoke to Mary “with a loud voice,” praising Mary’s belief in Gabriel’s message, which in the latter days is the third angel’s message. Elisabeth’s husband Zacharias had disbelieved, but not Mary. Mary heard the message of Gabriel five months after Zacharias, so her belief in the third angel is marked as arriving after the hidden message of five month’s was revealed. The hidden message of five months in the latter days is the first five months of Revelation nine verse five. Mary represents the church of the latter days that accepts the third angel’s message, which includes a special unsealing of five months just before the speaking of the soon-coming Sunday law arrives roughly four months later.
Di dawiya pênc mehan de, Elisabeth bi dengekî bilind bi Meryem re axivî, û pesnê baweriya Meryemê di peyama Cebrail de kir; ev peyam di rojên dawî de peyama milyaketê sêyemîn e. Mêrê Elisabethê, Zekeriya, nebawer bû, lê ne Meryem. Meryem peyama Cebrail pênc meh piştî Zekeriya bihîst; ji ber vê yekê, baweriya wê di milyaketê sêyemîn de wekî tiştek ku piştî ku peyama veşartî ya pênc mehan hate eşkerekirin hat, tê nîşankirin. Peyama veşartî ya pênc mehan di rojên dawî de ew pênc mehên yekem ên Vahiy 9:5 in. Meryem nûnertiya dêrê rojên dawî dike, ya ku peyama milyaketê sêyemîn qebûl dike; ev jî vebûneke taybet a pênc mehan dihewîne, berî ku axaftina qanûna Yekşemê ya zû tê were, ya ku nêzîkî çar meh paşê digihîje.
At the waymarks of Mary’s visit the movement of the first and second angels, represented by Zacharias and Elisabeth connects with the movement of the third angel represented by Mary and Joseph. Zacharias represents an official from a church that disbelieved the third angel’s message and Joseph the carpenter, represents a movement represented by self-supporting work. Adventism ends as it began, and it began as a movement, not an organized church structure. The movement of the one hundred and forty-four thousand represented by Joseph, Mary and Christ are direct relatives of the Millerite movement represented by Zacharias, Elisabeth and John, and the disbelief of 1863 is represented by Zacharias. 1863 represents disbelief of the first and second angel’s messages and the movement of the third angel represents the faith of Mary.
Ku mahama ya safari ya Maryamu, mwendo wa malaika wa kwanza na wa pili, uliowakilishwa na Zakaria na Elizabeti, unaunganishwa na mwendo wa malaika wa tatu unaowakilishwa na Maryamu na Yosefu. Zakaria anawakilisha afisa kutoka katika kanisa lililoukataa ujumbe wa malaika wa tatu, na Yosefu, seremala, anawakilisha mwendo unaowakilishwa na kazi ya kujitegemeza. Uadventista unafikia mwisho wake kama ulivyoanza, nao ulianza kama mwendo, si kama muundo wa kanisa uliopangwa. Mwendo wa wale mia moja arobaini na nne elfu, unaowakilishwa na Yosefu, Maryamu, na Kristo, ni jamaa wa karibu wa moja kwa moja wa mwendo wa Wamileriti unaowakilishwa na Zakaria, Elizabeti, na Yohana, na kutokuamini kwa mwaka 1863 kunawakilishwa na Zakaria. Mwaka 1863 unawakilisha kutokuamini kwa jumbe za malaika wa kwanza na wa pili, na mwendo wa malaika wa tatu unawakilisha imani ya Maryamu.
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, ‘Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’ This message seemed to be an addition to the third message, joining it as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon and calling upon God’s people to come out of her that they might escape her fearful doom.” Early Writings, 277.
“Mga anghel ginsugo basi buligan ang gamhanan nga anghel halin sa langit, kag nabatian ko ang mga tingog nga daw nagahuni sa tagsa ka bahin, ‘Maggwa kamo sa iya, Akon katawohan, agod indi kamo mangin manugpakigbahin sa iya mga sala, kag agod indi kamo makabaton sang iya mga hampak. Kay ang iya mga sala nag-abot na tubtob sa langit, kag nadumduman sang Dios ang iya mga kalautan.’ Ini nga mensahe daw isa ka dugang sa ikatlo nga mensahe, nga nagaupud sini subong nga ang singgit sang tungang-gab-i nag-upod sa mensahe sang ikaduha nga anghel sang 1844. Ang himaya sang Dios nagapabilin sa mapailubon kag nagahulat nga mga balaan, kag wala sing kahadlok nga ila ginhatag ang katapusan nga mabinuligon nga pasidaan, nga nagamantala sang pagkapukan sang Babilonia kag nagatawag sa katawohan sang Dios nga maggwa sa iya agod makalikaw sila sa iya makahahadlok nga kamalautan.” Early Writings, 277.
The joining together of two messages is represented by Mary visiting Elisabeth, and that point arrived when the hidden five months is revealed. That point is where two prophecies join and are proclaimed together. One was proclaimed by Elisabeth and the other by Mary. The joining of two messages identifies when the midnight cry joins the message of the second angel, and that occurred in Millerite history at the Exeter camp meeting.
Ukufumbataniswa hamwe kw’ubutumwa bubiri kugereranywa no kugenderana kwa Mariya kwa Elisabeti, kandi iyo ngingo yagezweho igihe ya mezi atanu yahishwe ihishuwe. Iyo ni yo ngingo aho ubuhanuzi bubiri buhurira kandi bukamamazwa hamwe. Bumwe bwamamajwe na Elisabeti, ubundi na Mariya. Uku guhura kw’ubutumwa bubiri kugaragaza igihe gutaka kwa mu gicuku guhurira ku butumwa bw’umumarayika wa kabiri, kandi ibyo byabaye mu mateka y’Abamilerite mu nama y’ingando yabereye i Exeter.
After Elisabeth and then Mary gave their proclamations, “Mary abode with her about three months, and returned to her own house.” Luke 1:56. The sixty-six day period from Exeter unto October 22, 1844 is represented by those four months, which concluded at the soon-coming Sunday law, when Zacharias spoke. The four months represent the period of the proclamation of the message of the midnight cry, which arrives after the message of the five hidden months.
Piştî ku Elisabeth û paşê Mary daxuyaniyên xwe dan, “Mary nêzîkî sê mehan li cem wê ma, û vegeriya mala xwe.” Lûqa 1:56. Maweya şêst û şeş rojan ji Exeter heta 22ê Cotmeha 1844-an bi wan çar mehan tê nîşandan, ku bi qanûna Yekşemê ya zû-dihatî diqede, dema ku Zekeriya axivî. Ew çar meh nûneriya wê maweyê dikin ku tê de peyama qîrîna nîvê şevê hat ragihandin, ya ku piştî peyama pênc mehanên veşartî tê.
The two messages in Millerite history were the first and second angels, and the first angel’s message was empowered by the fulfillment of a time prophecy that began with a period of five months, which was partially hidden until ten days before its fulfillment on August 11, 1840, as set forth by Josiah Litch. The empowerment of the second angel’s message was the correction of the incorrect prediction of 1843, that took place at the Exeter camp meeting, as set forth by Samuel Snow.
Mu masakirwo enhoroondo yeMillerite, shoko mbiri dzaiva dzevatumwa vokutanga nevechipiri, uye shoko romutumwa wokutanga rakapiwa simba nokuzadziswa kwechiporofita chenguva chakanga chatanga nenguva yemwedzi mishanu, iyo yakanga yakavanzwa muchidimbu kusvikira mazuva gumi asati asvika kuzadziswa kwacho pana Nyamavhuvhu 11, 1840, sezvakarondedzerwa naJosiah Litch. Kupiwa simba kweshoko romutumwa wechipiri kwaiva kugadziriswa kwekufanotaura kusina kururama kwa1843, kwakaitika pamusangano wemisasa weExeter, sezvakarondedzerwa naSamuel Snow.
The proclamation of the twofold message of the midnight cry is represented as a short period before the door closed, which in the story of Noah opened up a five month period that concluded with the ark sitting atop mount Ararat. The period of the proclamation of the midnight cry comes after the unsealing of the hidden five months, which came ten days before August 11, 1840 and it also came after the Lord removed His hand from the figures He had covered upon the 1843 chart. The ten days of August 1 to 11, align with the sixty-six days of Exeter to October 22, 1844, and the twofold witness identifies that the unsealing of a hidden five months, accompanied with the correction of the incorrect proclamation that produced the first disappointment, and it occurs when Mary meets and greets Elisabeth in the sixth month.
راگەیاندنی پەیامی دووانەی هاوارەی ناوەشەو وەک ماوەیەکی کورت پێش داخستنی دەرگا نیشان دراوە، کە لە چیرۆکی نوحدا ماوەی پێنج مانگانەیەک دەکاتەوە، کە بە کۆتایی گەیشتنی کەشتییەکە لەسەر شاخی ئارارات کۆتایی هات. ماوەی راگەیاندنی هاوارەی ناوەشەو دوای کردنەوەی مۆری ئەو پێنج مانگەی نهێنییە دێت، کە دە ڕۆژ پێش August 11, 1840 هات، هەروەها دوای ئەوەش هات کە یەزدان دەستی خۆی لەو نموونانە لادا کە لەسەر 1843 chart دا دایپۆشیبوون. ئەو دە ڕۆژەی August 1 تا 11 لەگەڵ شەستوشەش ڕۆژی Exeter بۆ October 22, 1844 هاوتەریبن، و شایەتیی دووانە دەناسێنێت کە کردنەوەی مۆری پێنج مانگێکی نهێنی، لەگەڵ ڕاستکردنەوەی ئەو راگەیاندنە هەڵەیەی کە ناومێدیی یەکەم بەرهەم هێنا، ڕوودەدات کاتێک مەریەم لە مانگی شەشەمدا بە ئێلیسابێت دەگات و سلاوی لێ دەکات.
At the Sunday law, the United States speaks as a dragon, the ass of Islam speaks, and the vision of Habakkuk speaks through the mouth of Jeremiah, Zacharias and Ezekiel. At the Sunday law Ezekiel is a sign, thus representing the ensign that is lifted up at the Sunday law. Two of the nine references of the word ‘sign’ in Ezekiel identify the “sabbaths” as the sign of the sanctification representing the combination of Divinity with humanity.
Di yasa Yekşemê de, Dewletên Yekbûyî yên Amerîkayê wek ejdehayek diaxivin, kerê Îslamê diaxive, û dîtina Habakûkê bi devê Eramya, Zekerya û Hezekîêl diaxive. Di yasa Yekşemê de Hezekîêl nîşaneyek e, û bi vî awayî ala ku di yasa Yekşemê de tê bilindkirin temsîl dike. Du ji neh referansên peyva “nîşane” di Hezekîêl de “şemiyan” wek nîşana pîrozkirinê nas dikin, ku tevlêbûna Xwedahiyê bi mirovahiyê re temsîl dike.
But I wrought for my name’s sake, that it should not be polluted before the heathen, among whom they were, in whose sight I made myself known unto them, in bringing them forth out of the land of Egypt. Wherefore I caused them to go forth out of the land of Egypt, and brought them into the wilderness. And I gave them my statutes, and shewed them my judgments, which if a man do, he shall even live in them.
Lelo emi kosala mpo na nkombo na ngai moko, mpo ete ebebisama te liboso ya bapakano, na kati na bango oyo bazalaki, na miso na bango nde namimonisaki epai na bango, tango nabimisaki bango na mokili ya Ejipito. Yango wana nabimisaki bango na mokili ya Ejipito mpe namemaki bango na esobe. Mpe napesaki bango mibeko na ngai, mpe nalakisaki bango bikateli na ngai, oyo soki moto asaleli yango, akobika solo kati na yango.
Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them. But the house of Israel rebelled against me in the wilderness: they walked not in my statutes, and they despised my judgments, which if a man do, he shall even live in them; and my sabbaths they greatly polluted: then I said, I would pour out my fury upon them in the wilderness, to consume them. But I wrought for my name’s sake, that it should not be polluted before the heathen, in whose sight I brought them out. Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands; Because they despised my judgments, and walked not in my statutes, but polluted my sabbaths: for their heart went after their idols. Nevertheless mine eye spared them from destroying them, neither did I make an end of them in the wilderness. But I said unto their children in the wilderness, Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their idols: I am the Lord your God; walk in my statutes, and keep my judgments, and do them; And hallow my sabbaths; and they shall be a sign between me and you, that ye may know that I am the Lord your God. Ezekiel 20:9–20.
لەگەڵ ئەوەشدا، شەممەکانى خۆمم پێدان، تاکو نیشانەیەک بن لە نێوان من و ئەوان، بۆ ئەوەی بزانن کە من یەزدانم ئەوەی پیرۆزیان دەکەم. بەڵام ماڵی ئیسرائیل لە چۆڵەوانییەکەدا یاغیبوون لە دژم؛ بە فەرزەکانمدا نەڕۆیشتن، و حوکمەکانمیان سووکایەتی پێکرد، ئەوانەی ئەگەر مرۆڤێک کاریان پێ بکات، بەوانە دەژی؛ هەروەها شەممەکانمیان زۆر گڵاو کرد. ئینجا گوتم کە تووڕەییم بەسەریاندا دەڕێژم لە چۆڵەوانییەکەدا، بۆ ئەوەی تەواویان بکەم. بەڵام بۆ پێناوی ناوی خۆم کارم کرد، تاکو لەبەردەم نەتەوەکاندا گڵاو نەبێت، ئەوانەی لەبەردەمیان هێنامنە دەرەوە. هەروەها دەستم بەرزکردەوە بۆیان لە چۆڵەوانییەکەدا، کە نایانھێنم ناو ئەو خاکەی کە پێم دابوون، ئەوەی بە شیر و هەنگوین دەڕوات، کە شکۆی هەموو خاکەکانە؛ چونکە حوکمەکانمیان سووکایەتی پێکرد، و بە فەرزەکانمدا نەڕۆیشتن، بەڵکو شەممەکانمیان گڵاو کرد؛ چونکە دڵیان دوای بتەکانیان کەوتبوو. هەرچەندە، چاوم بەزەیی پێیاندا هات و لە ناوبردنیان پاراستن، نەک لە چۆڵەوانییەکەدا کۆتاییان پێ بهێنم. بەڵام بە کوڕەکانیانم لە چۆڵەوانییەکەدا گوت: بە فەرزەکانی باوباپیرانتاندا مەڕۆن، و حوکمەکانیان مەپارێزن، و خۆتان بە بتەکانیان گڵاو مەکەن: من یەزدانی پەروەردگاری ئێوەم؛ بە فەرزەکانمدا بڕۆن، و حوکمەکانم بپارێزن و کاریان پێ بکەن؛ و شەممەکانم پیرۆز بگرن؛ ئەوانیش دەبنە نیشانە لە نێوان من و ئێوە، بۆ ئەوەی بزانن کە من یەزدانی پەروەردگاری ئێوەم. حیزقیال 20:9–20.
Ezekiel represents the ensign of the one hundred and forty-four thousand, and the sign of Divinity combined with humanity is the Lord’s “sabbaths.” Ezekiel is the sign at the beginning of the siege and he is the sign at the destruction of Jerusalem, when he is lifted up as an ensign. At the beginning of the siege, those who refuse to see and hear, who desecrate His “sabbaths”, are also a sign.
Hezekiel nîşana sed û çil û çar hezar kesan temsîl dike, û nîşana Xwedatiyê ku bi mirovahiyê re hatiye yekgirtin, “şemiyên” Xudan in. Hezekiel di destpêka dorpêçkirinê de nîşan e û di wêrankirina Orşelîmê de jî nîşan e, dema ku wek nîşanek bilind tê kirin. Di destpêka dorpêçkirinê de, yên ku dixwazin nebînin û nebihîzin, yên ku “şemiyên” Wî pîs dikin, ew jî nîşan in.
Then came certain of the elders of Israel unto me, and sat before me. And the word of the Lord came unto me, saying, Son of man, these men have set up their idols in their heart, and put the stumblingblock of their iniquity before their face: should I be enquired of at all by them? Therefore speak unto them, and say unto them, Thus saith the Lord God; Every man of the house of Israel that setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to the prophet; I the Lord will answer him that cometh according to the multitude of his idols; That I may take the house of Israel in their own heart, because they are all estranged from me through their idols.
Ndipo wakaja baadhi ya wazee wa Israeli kwangu, wakaketi mbele yangu. Neno la Bwana likanijia, kusema, Mwanadamu, watu hawa wameviinua sanamu zao mioyoni mwao, nao wameweka mbele ya nyuso zao kikwazo cha uovu wao; je! niulizwe kabisa na hao? Basi sema nao, ukawaambie, Bwana MUNGU asema hivi; Kila mtu wa nyumba ya Israeli ayeviinua sanamu zake moyoni mwake, na kuweka mbele ya uso wake kikwazo cha uovu wake, kisha akamjia nabii; mimi, Bwana, nitamjibu yeye ajaye sawasawa na wingi wa sanamu zake; ili nipate kuwakamata nyumba ya Israeli katika mioyo yao wenyewe, kwa sababu wote wamejitenga nami kwa njia ya sanamu zao.
Therefore say unto the house of Israel, Thus saith the Lord God; Repent, and turn yourselves from your idols; and turn away your faces from all your abominations. For every one of the house of Israel, or of the stranger that sojourneth in Israel, which separateth himself from me, and setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to a prophet to enquire of him concerning me; I the Lord will answer him by myself: And I will set my face against that man, and will make him a sign and a proverb, and I will cut him off from the midst of my people; and ye shall know that I am the Lord. And if the prophet be deceived when he hath spoken a thing, I the Lord have deceived that prophet, and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel. And they shall bear the punishment of their iniquity: the punishment of the prophet shall be even as the punishment of him that seeketh unto him; That the house of Israel may go no more astray from me, neither be polluted any more with all their transgressions; but that they may be my people, and I may be their God, saith the Lord God. Ezekiel 14:1–11.
لەبەر ئەوە بە ماڵی ئیسرائیل بڵێ: ئاوا دەفەرمووێت یەزدانی باڵادەست: تەوبە بکەن، و خۆتان لە بتەکانتان بگێڕنەوە؛ و ڕووەکانتان لە هەموو قێزەونەکانتان وەربگێڕن. چونکە هەر یەکێک لە ماڵی ئیسرائیل، یان لە نامۆییەک کە لە ئیسرائیل نیشتەجێیە، کە خۆی لە من جیا دەکاتەوە، و بتەکانی لە دڵیدا دادەنێت، و کۆسپی تاوانی خۆی لەبەردەم ڕوویدا دادەنێت، و دێتە لای پێغەمبەرێک بۆ ئەوەی لە ڕێگەی ئەوەوە دەربارەی من داوا بکات؛ من، یەزدان، بە خۆم وەڵامی دەدەمەوە: و ڕووم لە دژی ئەو پیاوە دادەنێم، و دەیکەمە نیشانە و پەند، و لەناو گەلەکەمدا دەیبڕمەوە؛ جا دەزانن کە من یەزدانم. و ئەگەر پێغەمبەرەکە هەڵخەڵەتێنرابێت کاتێک وشەیەک دەڵێت، من، یەزدان، ئەو پێغەمبەرەم هەڵخەڵەتاندووە، و دەستم بەسەریدا درێژ دەکەم، و لەناو گەلەکەم ئیسرائیلدا لەناوی دەبەم. و ئەوان سزای تاوانیان هەڵدەگرن: سزای پێغەمبەرەکە وەک سزای ئەوە دەبێت کە ڕوو لە ئەو دەکات؛ بۆ ئەوەی ماڵی ئیسرائیل چیتر لە من لا نەدات، و چیتر بە هەموو سەرپێچییەکانیان گڵاو نەبن؛ بەڵکو بۆ ئەوەی ئەوان گەلەکەم بن، و منیش خودای ئەوان بم، دەفەرمووێت یەزدانی باڵادەست. حەزقیێل 14:1–11.
At Nashville, those within the Laodicean Seventh-day Adventist church who disbelieved as did Zacharias; who had “taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days,” as represented by 1840 unto 1844 will be confronted by those outside of Adventism as to why they failed to give warning. They become the “sign” of the false peace and safety message, which marks the separation of the wise and foolish as represented by the two opposing tents at the Exeter camp meeting. They bear a “sign” of idolatry and rebellion, while Ezekiel bears the true prophetic warning message. At the end of the siege, when Jerusalem is destroyed, representing the Sunday law, the sign of rebellion is the mark of the beast and the sign of obedience is the seal of God.
لە ناشڤیلدا، لە ناو کلیسای لاودیکیای ڕۆژی حەوتی ئادڤێنتست، ئەوانەی وەک زەکریا بێباوەڕ بوون؛ ئەوانەی کە «هەڵوێستی ئەوەیان وەرگرتبوو کە پێویست ناکات چاوەڕوانی موعجیزەکان و دەربڕینی دیار و نیشانەداری هێزی خودا بکەین وەک لە ڕۆژگاری پێشووەکاندا»، چنانەی لە 1840 تا 1844 ـدا نیشان دراوە، لەلایەن ئەوانەی لە دەرەوەی ئادڤێنتیزمەنەوە ڕووبەڕووی ئەم پرسیارە دەبنەوە کە بۆچی ئاگادارکردنەوەیان نەدا. ئەوان دەبنە «نیشانە»ی ئەو پەیامی ئاشتی و ئاسایشی درۆینە، کە جیاکردنەوەی ژیران و گێلان نیشان دەدات، چنانەی لە دوو چادری بەرامبەر یەکتر لە کۆبوونەوەی ئۆردوگای Exeter ـدا نێونمایش کراوە. ئەوان «نیشانە»ی بەتپەرستی و یاخیبوون هەڵدەگرن، لە کاتێکدا حەزقیێل پەیامی ڕاستی ئاگادارکردنەوەی پێغەمبەرانە هەڵدەگرێت. لە کۆتایی گەمارۆدا، کاتێک ئۆرشەلیم وێران دەکرێت، کە یاسای یەکشەممە نیشان دەدات، نیشانەی یاخیبوون نیشانی ئاژەڵە، و نیشانەی گوێڕایەڵی مۆری خودایە.
Probation is fully closed for Adventism at the Sunday law, and there is a sign of the righteous and the wicked that are there marked. The close of probation at the soon-coming Sunday law typifies the close of probation when Michael stands up, and there the sign of the death of the multitudes is represented by Gog and Magog.
Nihe ya majaribu imefungwa kabisa kwa Waadventista wakati wa sheria ya Jumapili, nayo ipo ishara ya wenye haki na ya waovu ambao hapo wametiwa alama. Kufungwa kwa muda wa rehema katika sheria ya Jumapili iliyo karibu kuja ni mfano wa kufungwa kwa muda wa rehema wakati Mikaeli atakaposimama, na hapo ishara ya mauti ya makutano mengi inawakilishwa na Gogu na Magogu.
And the passengers that pass through the land, when any seeth a man’s bone, then shall he set up a sign by it, till the buriers have buried it in the valley of Hamongog. And also the name of the city shall be Hamonah. Thus shall they cleanse the land. Ezekiel 39:15, 16.
Nab’agenzi abaca mu gihugu, umuntu nabona igufwa ry’umuntu, azaryegereza ikimenyetso, kugeza aho abahamba bazarihambira mu kibaya cya Hamongogi. Kandi izina ry’umurwa na ryo rizaba Hamonah. Uko ni ko bazezaho igihugu. Ezekiyeli 39:15, 16.
The sign of the covenant is identified in chapter thirty-seven of Ezekiel where the valley of dead bones is brought to life and the two sticks are joined. The bones are brought to life by a message of Islam, represented as the four winds, thus typifying August 11, 1840. The two sticks are combined into one, thus representing the joining of the message of the second angel with the message of the midnight cry. The bones are the empowerment of the first angel and the two sticks are the empowerment of the second angel. Thereafter God’s people are His latter day chosen covenant people, represented by John, as one hundred and forty-four thousand.
Nîşana peymanê di beşa sî û heftan a Hezekîêl de tê naskirin, li wir newala hestiyên mirî tê dayîn ku zindî bibin û du dar têne yek kirin. Hestî bi peyamek Îslamê têne zindî kirin, ku wekî çar bayê tê nîşandan; bi vî awayî 11ê Tebaxa 1840 tê tîpkirin. Du dar di yekê de têne yek kirin; bi vî awayî girêdana peyama milyaketê duyemîn bi peyama qîrîna nîvê şevê tê nîşandan. Hestî hêzdarbûna milyaketê yekem in û du dar hêzdarbûna milyaketê duyemîn in. Piştî wê, gelê Xwedê gelê peymanê yê bijartî yê rojên dawî yê Wî ne, ku bi Yohanna wekî sed û çil û çar hezar têne temsîl kirin.
Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:26–28.
Nakomisalela bango kondimana ya kimia; ekozala kondimana ya seko elongo na bango. Nakotyela bango esika, nakobakisa bango, mpe nakotya esika na ngai mosantu na kati na bango mpo na libela. Mongombo na ngai mpe ekozala elongo na bango; solo, ngai nakozala Nzambe na bango, mpe bango bakozala bato na ngai. Mpe bikolo ekoyeba ete ngai, Yawe, nde nakomisaka Yisraele mosantu, tango esika na ngai mosantu ekozala na kati na bango mpo na libela. Ezekiele 37:26–28.
The combination of Divinity and humanity is represented in a variety of ways within God’s Word, and one illustration is when the “citadel of the soul” that is located within a human being's higher nature is attached to the citadel of God’s sanctuary. When the heavenly throne room that represents God’s citadel is joined with the citadel of a human being’s higher nature, God’s people are “sanctified” and He dwells “in the midst of them for evermore.”
Tevlîhevbûna Xwedayîtî û mirovahiyê di Navê Peyva Xwedê de bi awayên cûrbecûr tê nîşandan, û yek ji wan nimûneyan ew e ku “keleha giyanê” ya ku di nav xwezaya bilindtir a mirov de cih digire, bi keleha pîrozgeha Xwedê ve tê girêdan. Dema odeya texta asmanî ya ku keleha Xwedê temsîl dike bi keleha xwezaya bilindtir a mirov ve tê yekkirin, gelê Xwedê “pîroz” dibin û Ew “di navbera wan de heta her û her” dimîne.
After chapter thirty-seven Ezekiel sets forth the chapters thirty-eight and thirty-nine, where he addresses Gog and Magog as symbols of the confederacy of mankind who are outside of God’s chosen covenant people. In chapter forty, the covenant people of chapter thirty-seven are represented as a temple that fills the whole earth. Chapters thirty-eight to forty represent the rising up of God’s covenant people in the latter days, as represented by the numbers 38 and 40.
Piştî beşa sî û heftan, Hezekiel beşên sî û heşt û sî û neh pêşkêş dike, li wir wî li ser Gog û Magog wekî sembolên hevalbendiya mirovahiyê diaxive, yên ku li derveyî gelê peymana hilbijartî ya Xwedê ne. Di beşa çilî de, gelê peymanê yê beşa sî û heftan wekî perestgehekê tê nîşandan ku tevahiya erdê tije dike. Beşên sî û heşt heta çilî rabûna gelê peymana Xwedê di rojên dawî de temsîl dikin, wekî ku bi hejmarên 38 û 40 têne temsîl kirin.
We will continue these things in the next article.
Tukomeleza mambo haya katika makala inayofuata.