My apologies for so many words in advance of taking up the primary topic. I wish to place certain prophetic lines in place, that are important pieces of the logic I intend to employ when we directly consider the book of Joel. I have previously mentioned that the Hebrew word that is translated as “cut off” in the book of Joel, finds its roots in the sacrificial method of ratifying a covenant in the days of Abraham.
Ndzi kombela ku rivaleriwa hikwalaho ka marito yo tala emahlweni ka ku sungula mhaka-nkulu. Ndzi navela ku veka endhawini mitila yin’wana ya vuprofeta, leyi nga swiphemu swa nkoka swa mianakanyo leyi ndzi kunguhataka ku yi tirhisa loko hi languta hi ku kongoma buku ya Yuwele. Ndzi se ndzi boxile khale leswaku rito ra Xiheveru leri hundzuluxeriwaka ri ku “tsemariwa” ebukwini ya Yuwele, ri kuma mits roots ya rona eka maendlelo ya magandzelo ya ku tiyisisa ntwanano emasikwini ya Abrahama.
Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. Joel 1:5.
Kawtlang un, nangnihteho aw, ka; uicang hna dihlak, ṭah un, misur zu thar ruangah; zeicahtiah nan ka in aṭangin a cắt bo. Joel 1:5.
The Hebrew word “cut off” is H3772, and it is a primitive root meaning ‘to cut (off, down or asunder); by implication to destroy or consume; specifically to covenant (that is, make an alliance or bargain, originally by cutting flesh and passing between the pieces).’
Izwi ry’Igiheburayo “gucibwaho” ni H3772, kandi ni umuzi w’ibanze usobanura ‘gukata (ho, hasi, cyangwa mo kabiri); mu buryo bw’igereranyo gusenya cyangwa kurimbura; by’umwihariko isezerano (ni ukuvuga, kugirana isezerano cyangwa amasezerano y’ubwumvikane, mu ntangiriro bikozwe no gukata inyama no kunyura hagati y’ibice byazo).’
I realize that the Strong’s definition of “cut off,” calls it a “primitive root,” in the grammatical sense. That being said, the cutting associated with the covenant and Abraham, identifies that the light of the covenant is attached to the word, and that light is set forth at its primitive historical root. “Cut” in terms of covenant history; is a prophetic symbol based upon its primitive roots, and it is also grammatically identified as a primitive root.
Ndzi lemuka leswaku nhlamuselo ya Strong ya rito leri nge “cut off,” yi ri vitana “rimitsu ra masungulo,” hi ku ya hi nhlamuselo ya ririmi. Leswi swi ri tano, ku tsemiwa loku fambisanaka ni ntwanano ni Abrahama, ku kombisa leswaku ku vonakala ka ntwanano ku khomeke eka rito rero, naswona ku vonakala koloko ku vekiwa erivaleni eka rimitsu ra rona ra matimu ya masungulo. “Cut” hi ku ya hi matimu ya ntwanano; i xikombiso xa vuprofeta lexi simekiweke eka rimitsu ra xona ra masungulo, naswona nakambe hi tlhelo ra ririmi xi tivisiwa tanihi rimitsu ra masungulo.
The pronouncement in verse five, is not only identifying that they do not have the message of the latter rain, as represented by the “new wine,” but also that they are ‘then and there’ rejected as God’s covenant people, a covenant people who trace their “primitive roots” back to Abraham.
Mu murongo wa gatanu havugwamo yuko batagira ubutumwa bw’imvura y’itumba, nk’uko bugereranywa na “vino nshya,” kandi ko icyo gihe nyine kandi aho ngaho banangiwe kuba ubwoko bw’isezerano bw’Imana, ubwoko bw’isezerano bukomora “imizi yabwo ya kera” kuri Aburahamu.
The generation that died in the wilderness over forty years, traced their primitive roots back to Abraham, meaning the father of many nations. The generation who entered the Promised Land with Joshua, traced their primitive roots back to Abraham. The Jews who crucified Christ traced their primitive roots back to Abraham. The Protestants who came out of the Dark Ages, and who were then tested and passed by as God’s chosen covenant people in 1844, traced their primitive roots back to Abraham. The Millerite Philadelphian movement that entered into the Most Holy Place on October 22, 1844 traced their primitive roots back to Abraham. The Millerite Laodicean movement that rebuilt Jericho in 1863, traced their primitive roots back to Abraham. The Laodicean Seventh-day Adventist church that is spewed out of the mouth of the Lord at the soon-coming Sunday law traced their primitive roots back to Abraham. All of those generations have, or will fulfill the parable of the vineyard.
Igitabho kizimeye mu butayu mu gihe cy’imyaka mirongo ine, cyakomoraga inkomoko yacyo ya mbere kuri Aburahamu, ari byo bivuga se w’amahanga menshi. Igitabo cyinjiye mu Gihugu cy’Isezerano hamwe na Yosuwa, cyakomoraga inkomoko yacyo ya mbere kuri Aburahamu. Abayuda bishwe Kristo bakomoraga inkomoko yabo ya mbere kuri Aburahamu. Abaporotesitanti basohotse mu Bihe by’Umwijima, kandi nyuma bakageragezwa maze bakarengerwa nk’ubwoko bw’isezerano bwatoranyijwe n’Imana mu 1844, bakomoraga inkomoko yabo ya mbere kuri Aburahamu. Umuryango wa Millerite Philadelphian winjiye Ahera Cyane ku wa 22 Ukwakira 1844 wakomoraga inkomoko yawo ya mbere kuri Aburahamu. Umuryango wa Millerite Laodicean wongeye kubaka Yeriko mu 1863, wakomoraga inkomoko yawo ya mbere kuri Aburahamu. Itorero ry’Abadiventisiti b’Umunsi wa Karindwi b’i Laodokiya riseswa mu kanwa k’Umwami ku itegeko rya Sunday law rigiye kuza vuba, ryakomoraga inkomoko yaryo ya mbere kuri Aburahamu. Ibyo bisekuru byose byasohoje, cyangwa bizasohoza, umugani w’uruzabibu.
The drunkards in Joel awake to find they have been rejected as God’s people, and that they do not have the message of the latter rain. The inverse is then true. Those who Joel identifies as wearing “crowns of glory,” then enter into covenant, are sealed and lifted up as an offering. The very first ratified covenant between God and a chosen people began with the same “cutting” that is represented at the final sacrifice of God’s people, which begins at the Sunday law. The cutting is the separation of wheat and tares. The tares are rejected and cast into the fire and the wheat is bundled together as the Pentecostal first fruit wheat offering, that is then lifted up, “as in former years.”
Yoeli ndakwa bante baebela bakasumuka bakamona yoya babenga kukandwa nga bantu ba Leza, kabili tebakwete imbila ya mvula ya kulekelesha. Elyo amashiwi ya kupusana na yalya yaba ayacine. Abo Yoeli asonta nga abafwala “imikombe ya buleme,” elyo bena bapita mu cipangano, bapelwa akalembelo no kuimikwa nga ca bupe. Icikonswa cakubalilapo icasimikwa pakati ka Leza na bantu abasalwa catendeke no “kusalana” kumo kwene uko kwaiminishiwa pa cipe ca kulekelesha ica bantu ba Leza, ico citendeka pa mulu wa pa Sabata. Ukusalana ukwo kulekanya ingano nefyani. Ifyani fibengwa no kuciposelwa mu mulilo, kabili ingano fikunkumana pamo nga ca bupe ca ngano yantanshi ica Pentekoste, ico elyo caimikwa pa mulu, “nga mu myaka ya kale.”
There are four places that are typically pointed out to represent Abraham’s covenant. In Genesis twelve Abraham is ‘called’ and given the promise to make him a great nation. This is not part of the covenant, but it is the calling of a promise. At that point his name is Abram, for one of the symbols of a covenant relationship is a name-change. Abram’s name is changed in the third of the four steps of the covenant.
Kuna sehemu nne ambazo kwa kawaida huonyeshwa kuwa zinawakilisha agano la Ibrahimu. Katika Mwanzo kumi na mbili, Abrahamu “anaitwa” na kupewa ahadi ya kumfanya taifa kubwa. Hili si sehemu ya agano, bali ni mwito wa ahadi. Katika hatua hiyo jina lake ni Abramu, kwa kuwa mojawapo ya alama za uhusiano wa agano ni kubadilishwa kwa jina. Jina la Abramu hubadilishwa katika hatua ya tatu ya hatua nne za agano.
For when God made promise to Abraham, because he could swear by no greater, he sware by himself, Saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And so, after he had patiently endured, he obtained the promise. For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:13–20.
Pamusoro paakaita Mwari chipikirwa kuna Abrahama, zvaakanga asingagoni kupika nomukuru kupfuura iye, akapika naiye amene, achiti, Zvirokwazvo ndichakuropafadza, uye ndichakuwanza kwazvo. Naizvozvo, shure kwokunge atsungirira nomwoyo murefu, akawana chipikirwa. Nokuti vanhu vanopika nomukuru kuvapfuura; uye mhiko yokusimbisa kwavari ndiyo inogumisa kupokana kwose. Naizvozvo Mwari, achida zvikuru kuratidza kuvagari venhaka vechipikirwa kusachinjika kwezano rake, akachisimbisa nemhiko; kuti nezvinhu zviviri zvisingachinji, mazviri zvisingabviri kuti Mwari areve nhema, isu tive nokunyaradzwa kukuru, isu takatizira kunopotera kuti tibatisise tariro yakaiswa pamberi pedu; tariro iyoyo yatinayo sechibatiso chomweya, chakasimba uye chisingazungunuki, uye chinopinda mukati meketeni; maakapinda nokuda kwedu Iye anotangira mberi, iye Jesu, aitwa Muprista Mukuru nokusingaperi maererano nourongwa hwaMelkizedheki. VaHebheru 6:13–20.
The calling was God’s promise to Abram, and He provided a second witness with the “oath” that followed. The “oath” that followed was threefold. After the calling of a promise, which was the first step, the second, third and fourth steps are the actual threefold covenant, by God, with a chosen people. In Genesis fifteen God formally “cuts” (establishes) the covenant through a dramatic ritual where God alone passes between divided animals, unconditionally promising land to Abraham’s descendants. The Promised Land was represented as a land between two rivers; the river of Egypt and the river Euphrates. The first step of the threefold covenant includes a direct reference of the prophetic symbolism of two rivers, and all that is attached to that symbol. When inspiration points to the Ulai and Hiddekel rivers as events that are now in the process of fulfillment, those two rivers were typified in Abram’s prophecy. The setting is between Abram’s two rivers, which when brought together with Daniel’s two rivers makes four rivers, for the voice of Christ is the voice of many waters.
Ka mu kuri kubari kwa Ngai kwa Abramu, na agatuua hamwe no “kurahira” kwakurikiyeho nk’umugabo wa kabiri. Icyo “kurahira” cyakurikiyeho cyari kigizwe n’ibice bitatu. Nyuma yo guhamagarwa kw’isezerano, ari ryo ntambwe ya mbere, intambwe ya kabiri, iya gatatu n’iya kane ni zo zigize isezerano nyakuri ry’ibice bitatu, ryakozwe na Ngai n’ubwoko bwatoranijwe. Mu Itanguriro 15, Ngai “aca” isezerano mu buryo bwemewe n’amategeko, akoresheje umuhango ukomeye aho Ngai wenyine anyura hagati y’inyamaswa zacaguwemo kabiri, asezerana nta sharti ubutaka abazabakomokaho ba Aburahamu. Igihugu cy’Isezerano cyagereranywaga nk’igihugu kiri hagati y’inzuzi ebyiri: uruzi rwa Egiputa n’uruzi Efurate. Intambwe ya mbere y’isezerano ry’ibice bitatu irimo ubwerekane butaziguye bw’ikimenyetso cy’ubuhanuzi cy’inzuzi ebyiri, hamwe n’ibindi byose bifatanye n’icyo kimenyetso. Iyo guhumekerwa kwerekana inzuzi Ulai na Hidekeli nk’ibyabaye ubu biri mu nzira yo gusohora, izo nzuzi ebyiri zari zaragereranyijwe mbere mu buhanuzi bwa Abramu. Imiterere y’aho biba iri hagati y’inzuzi ebyiri za Abramu, kandi iyo zihujwe n’inzuzi ebyiri za Daniyeli ziba inzuzi enye, kuko ijwi rya Kristo ari ijwi ry’amazi menshi.
In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates: The Kenites, and the Kenizzites, and the Kadmonites, And the Hittites, and the Perizzites, and the Rephaims, And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites. Genesis 15:18–21.
Mundu mumo nyene, Yehova akoranire kirikano na Abramu, akamwira ati: Urubyarwa rwawe ndaruhaire iki gihugu, kuuma ku muige wa Misri kuhika ku muige mukuru, ni ukuvuga, Ruizi Furat; Abakeni, n’Abakenizi, n’Abakadimoni; n’Abaheti, n’Abaperizi, n’Abarefayimu; n’Abamori, n’Abanyakanani, n’Abagirugashi, n’Abayebusi. Itanguriro 15:18–21.
The land promised to Abram was the entire world which is represented by ten kings in the last days, whereas in the first days of the covenant it was listed as ten tribes, not kings. The one hundred and forty-four thousand will be in conflict with the entire world. The world will then be involved with the testing process of Sunday worship enforcement by a one-world government under the direction of the scarlet-colored whore of Revelation seventeen, who reigns over the ten kings of the earth. With Abram the church and state symbol of the image of the beast is represented by the river of Egypt, a symbol of statecraft and the river of Babylon, a symbol of churchcraft.
Falaki katsina ipikwe kati mu Abram yaali mutima woose, wo uleleka ku bakafumu ikumi mu miku ya nsuka, elo mu miku ya ntete ya kilayano waandikibwe nga mikoka ikumi, ke bakafumu to. Bantu nkama moko na makumi ana na bane bakaba mu lubokano ne mutima woose. Mutima wakaingila nde mu ntambi ya kumesibwa ya kulombela ku Lumingu ku ngolo ya kufingila, ku bukalenge bumobumwe bwa mutima woose, pasi ya bulombodi bwa mwashi wa mu langi ya bokonde wa Kusokolola kumi na sambanu na moko, oyo akafumina bakafumu ikumi ba ntoto. Kudi Abram, elembo ya dibundu ne leta ya ekifwanikiso kya nyama ulelekiibwe ku mfula wa Ejipitu, elembo ya mayele a leta, ne ku mfula wa Babiloni, elembo ya mayele a dibundu.
After these things the word of the Lord came unto Abram in a vision, saying,
Ni nyuma ya mambo hayo neno la Bwana likamjia Abramu katika maono, kusema,
Fear not, Abram: I am thy shield, and thy exceeding great reward.
Usatye, Abramu: N’di ngabo yawe, kandi ndi ingororano yawe ikomeye cyane.
And Abram said, Lord God, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir. And, behold, the word of the Lord came unto him, saying,
Abram akati, “Ishe Mwari, muchandipei, zvandiri kuenda ndisina mwana, uye mutariri weimba yangu ndiye uyu Eriezeri weDhamasiko?” Abram akatizve, “Tarirai, hamuna kundipa mbeu; uye tarirai, uyo akaberekerwa mumba mangu ndiye mugari wenhaka yangu.” Zvino tarirai, shoko raJehovha rakasvika kwaari, richiti,
This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.
Oyo takaliba musika wobe omusika wo; naye oyo aliva mu lubuto lwo ye aliba musika wo. N’amufulumya ebweru, n’agamba nti, Tunuulira kaakano eggulu, obale emmunyeenye, oba ng’osobola okuzibala: n’amugamba nti, Bw’etyo bwe lityo ezzadde lyo.
And he believed in the Lord; and he counted it to him for righteousness. And he said unto him,
Ye amini katika Bwana; naye akamhesabia jambo hilo kuwa haki. Akamwambia,
I am the Lord that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.
Emi ne Yahweh nke kpọpụtara gị n’Ọ̀r nke ndị Kaldia, inye gị ala a ka ị keta ya.
And he said, Lord God, whereby shall I know that I shall inherit it? And he said unto him,
Na akamwambia, Bwana MUNGU, kwa nini nitajua ya kuwa nitaurithi? Naye akamwambia,
Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon.
Ndzi tekeletela xihon’wana xa tihomu xa malembe manharhu, ni ximbutana xa malembe manharhu, ni khuna ya malembe manharhu, ni tuva, ni n’wana wa tuva.
And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not. And when the fowls came down upon the carcases, Abram drove them away. And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him. And he said unto Abram,
Ne akawatora vyose ivyo, abicamwo bibiri hagati, ashiraho igice cose gihanganye n’ikindi; ariko inyoni zo ntazicamwo. Maze igihe ibisiga vyamanuka ku ntumbi z’ibimazi, Abramu arabirukana. Izuba rigiye kurenga, itiro ryinshi rigwa kuri Abramu; kandi ehe, ubwoba bw’umwijima munini bumugwako. Arongera abwira Abramu ati,
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; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.
Nzwisisa hi ku tiyiseka leswaku mbewu ya wena yi ta va vayeni etikweni leri nga riki ra vona, naswona va ta va tirhela; kutani vona va ta va xanisa malembe ya mune wa madzana; naswona na tiko rero, leri va nga ta ri tirhela, ndzi ta ri avanyisa; kutani endzhaku ka sweswo va ta huma va ri ni rifuwo lerikulu.
And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.
Kandi ugende kwa ba so mu mirembe; kandi olibikwaho mu bukadde oburungi.
But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.
Bali mu muryango wa kane bazagaruka hano, kuko ubugome bw’Abamori butaruzura.
And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. Genesis 15:1–17.
Byabaikireho, izuba rimaze kurenga kandi hije, dore habonetse itanura rinywuga umwotsi n’itabaza ryaka umuriro, bica hagati muri ibyo bice. Itangiriro 15:1–17.
The One who would guide Moses and the children of Israel as a pillar of fire by night and a cloud by day passed between those “cut” pieces as a smoking furnace and burning lamp.
ئەو یەکەی کە موسا و نەوەکانی ئیسرائیل ڕێنمایی دەکرد وەک ستوونی ئاگر لە شەو و هەورێک لە ڕۆژدا، لەنێوان ئەو پارچە “بڕاو”انەدا وەک تەنووری دووکەڵدار و چرایەکی سووتاو تێپەڕی.
And the Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night: He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people. Exodus 13:21, 22.
Bwana akawatangulia mchana katika nguzo ya wingu, ili awaongoze njiani; na usiku katika nguzo ya moto, ili awape nuru; wapate kusafiri mchana na usiku. Hakuiondoa ile nguzo ya wingu mchana, wala ile nguzo ya moto usiku, mbele ya watu. Kutoka 13:21, 22.
The burning lamp and smoking furnace typified the pillar of cloud or fire and represents an prophetic element of the first step, of the three steps involved with God establishing the covenant with Abram. The chapter begins with the words, “Fear not,” for the message of the first angel is fear God, and those who like Abram fear God, will not need to fear God. There are two types of fear, because there are two classes of people.
Mwinda waaka na litanda liuta muishi vilifananisha nguzo ya wingu au ya moto, navyo vinawakilisha kipengele cha kinabii cha hatua ya kwanza, miongoni mwa hatua tatu zinazohusika katika Mungu kuthibitisha agano pamoja na Abramu. Sura huanza kwa maneno, “Usiogope,” kwa maana ujumbe wa malaika wa kwanza ni kumcha Mungu; na wale ambao, kama Abramu, humcha Mungu, hawatahitaji kumwogopa Mungu. Kuna aina mbili za hofu, kwa sababu kuna makundi mawili ya watu.
Further into the covenant passage Abram believes God and it was counted unto him as righteousness. The three angels parallel the work of the Holy Spirit as set forth by John who teaches the Holy Spirit convicts of three things; sin, righteousness and judgment. Those characteristics align with the three angels, so after the fear of God is set forth in the covenant passage, then the second step of righteousness is identified, only to be followed by the pronouncement of judgment, which is the third work of the Holy Spirit, and the message of the third angel. The first step of the covenant typified the first angel’s message, which is always a fractal of all three messages. The three steps of the covenant process, represent the three angels of Revelation fourteen.
Indagaano oundjila y’ehangano, Abram okwa itavela Kalunga, nokwa valelwa ngoo euyuki. Ovaengeli vatatu ova fanekwa nomilimo d’Ombepo Iyapuki ngaashi sha hololwa kuJohannes, ou ta longo kutya Ombepo Iyapuki otai popile ombediha yoinima itatu: osono, euyuki, nepangulo. Omakalaktera oo ohaa tu kumwe novaengeli vatatu; onghee, konima yokutya okutya ombhayo yaKalunga oya hololwa mehangano, opo nee ekwato etiivali, olo euyuki, la hololwa, ndele tashi landulwa kepopyo leepangulo, olo olu li omilimo etitatu d’Ombepo Iyapuki, nomatumwalaka ovaengeli etitatu. Ekwato lotete lehangano ola fanekifa etumwalaka lovaengeli votete, olo alushe li li fractal yomatumwalaka aeshe atatu. Omakwato atatu gomukalo gwehangano, ohaa kwatela mo ovaengeli vatatu vaEmbololo omulongo nene.
After Abram is counted as righteous marking the second angel, he prepares an offering, for the offering is prepared just before the third step of judgment. That offering represents the offering of the Levites of Malachi three that is lifted up as an ensign. Just as the three periods of forty years in the life of Moses represents the three angels’ messages, the first forty years of Moses has all three steps of the three angels’ message.
Abram kuhesabiwa kuwa mwenye haki, akiashiria malaika wa pili, huandaa sadaka, kwa maana sadaka hiyo huandaliwa mara tu kabla ya hatua ya tatu ya hukumu. Sadaka hiyo inawakilisha sadaka ya Walawi wa Malaki 3 ambayo huinuliwa kama bendera. Kama vile vipindi vitatu vya miaka arobaini katika maisha ya Musa vinavyowakilisha ujumbe wa malaika watatu, ndivyo miaka arobaini ya kwanza ya Musa ilivyo na hatua zote tatu za ujumbe wa malaika watatu.
Where Moses’ testimony begins is with his parents fearing God, (the first step), followed by a visual test. The second step includes a visual test, as was the case in Daniel chapter one, when Daniel first fears God and refused to eat the Babylonian diet, and then is tested based upon his physical appearance. Then for Daniel it was the third test three years later by king Nebuchadnezzar, a symbol of the king of the north and the Sunday law, which is the third angels’ message.
دەستپێکی شایەتحاڵی موسا لەو شوێنە دەست پێ دەکات کە دایک و باوکی لە خودا ترسان، (هەنگاوی یەکەم)، پاشان تاقیکردنەوەیەکی بینراو هات. هەنگاوی دووەم تاقیکردنەوەیەکی بینراو لەخۆ دەگرێت، وەک لە دانیال بەشی یەکدا بوو، کاتێک دانیال سەرەتا لە خودا ترسا و ڕەتیکردەوە لە خواردنی خۆراکە بابلییەکان بخوات، پاشان بە پێی دیمەنی جەستەیی خۆی تاقیکرایەوە. پاشان بۆ دانیال، ئەوە تاقیکردنەوەی سێیەم بوو سێ ساڵ دواتر لەلایەن پاشای نەبوخەدنەسەرەوە، کە هێمای پاشای باکوور و یاسای ڕۆژی یەکشەممەیە، کە ئەوەش پەیامی سێیەمین فریشتەیە.
Moses’ parents fear God, put him into an ark in the water and Pharaoh’s daughter was led to see the situation, and then passed judgment in favor of saving the child. The beginning of Moses life was an illustration of the covenant that God made with mankind, and then through Moses, God also made a covenant with a chosen nation selected from mankind. Noah’s covenant with mankind represents the great multitude and Moses covenant with a chosen people is the one-hundred and forty-four thousand. The offering that Abram was to make to ratify the covenant bore the emblem of the covenant of Noah, just as did Moses who fulfilled Abram’s prophecy centuries later.
Baba le Musa ne ba boifa Modimo, ba mo tsenya mo arekeng mo metsing, mme morwadia Faro a kaela go bona seemo seo, mme morago ga moo a atlhola ka tsela e e ratang gore ngwana a bolokwe. Tshimologo ya botshelo jwa ga Musa e ne e le setshwantsho sa kgolagano e Modimo a neng a e dira le batho, mme morago, ka Musa, Modimo a ba a dira kgolagano le setšhaba se se tlhophilweng mo gare ga batho. Kgolagano ya ga Noa le batho e emela boidiidi jo bogolo, mme kgolagano ya ga Musa le batho ba ba tlhophilweng ke ba ba dikete di le lekgolo le masome a manè le bonè. Setlhabelo se Aberame a neng a tshwanetse go se dira go tlhomamisa kgolagano se ne se rwala sesupo sa kgolagano ya ga Noa, fela jaaka go ne go ntse ka ga Musa yo o neng a diragatsa boporofeti jwa ga Aberame makgolokgolo a dingwaga moragonyana.
The offering consisted of five various animals; a three-year-old heifer, a three-year-old she goat, a three-year-old ram, a turtledove and a young pigeon. The birds were left whole, and the heifer, ram and she goat were “cut” in halves. The offering typifies the lifting up of an ensign in the last days as a visual test for mankind. The visual sign for Pharaoh’s daughter was the baby Moses in the ark. The ark is symbolized by the eight souls on the ark. The number “eight” is established as one of the prophetic characteristics of the ensign of the one hundred and forty-four thousand. When you consider the five animal offerings and divide three in half, then your offering is made up of eight pieces, as typified by Noah, and then confirmed in Abram’s offering.
Okuhepa kwali kwa yela iñama itano ya mehololo dapandja: onghobe yomukadi yomeva atatu, ondjuzu yomukadi yomeva atatu, ondimba yomeva atatu, onghuti, nomunona wonghuti. Oinyoni oya fiya ya yela yondjila yazo aishe, ndele onghobe yomukadi, ondimba, nondjuzu yomukadi oya “tetulwa” momatati avali. Okuhepa oku otaku udifa okulundululwa koondjendjele momafiku axuuninwa shi li oshitya shomeso shokwekonkoninwa shovanhu. Edidiliko lyomeso koshinona shaFarao olya li omona Moses moshikepa. Oshikepa otashi didilikwa koomwenyo hetatu ava va li moshikepa. Onomola “hetatu” oya tungilwa po shi li kimwe shomeikalekelwa douporofeti dondjendjele doovanhu omafele omafele omulongo neine nomulongo neine. Ngeenge wa tala kokuhepa kwiinama itano ndele wa gandja ditatu momatati avali, hano okuhepa koye okwa hovela kwa ningwa iipambu hetatu, ngaashi sha didilikwa kuNoa, ndele tashi kolekwa vali mokuhepa kwaAbram.
Those five animals, when divided as directed by God, represent the number “eight,” and in so doing, they represent those souls at the end of the world that were typified by the “eight” souls upon the ark. The sign of circumcision, which is the second step in Abram’s threefold covenant was to be carried out on the “eighth” day after birth, and the rite was replaced by baptism, which typifies the resurrection of Christ which took place on the “eighth” day. The number “eight” is an established characteristic of the covenants of both Noah and Moses, and they typify the one hundred and forty-four thousand who will be lifted up as an ensign offering, and who are the “eighth” that is of the seven.
Nekama tano hizo, zinapogawanywa kama alivyoagiza Mungu, zinawakilisha hesabu “nane”; na kwa kufanya hivyo, zinawakilisha nafsi zile za mwisho wa ulimwengu ambazo zilifananishwa na nafsi “nane” zilizokuwa juu ya safina. Ishara ya tohara, ambayo ni hatua ya pili katika agano la Abram la sehemu tatu, ilipaswa kutekelezwa katika siku ya “nane” baada ya kuzaliwa; na ibada hiyo ilibadilishwa na ubatizo, ambao unafananisha ufufuo wa Kristo uliotukia katika siku ya “nane.” Hesabu “nane” ni sifa iliyothibitika ya maagano ya Nuhu na ya Musa pia, nayo yanawafanania wale mia moja arobaini na nne elfu watakaoinuliwa kuwa sadaka ya bendera, nao ndio “wa nane” aliye wa wale saba.
Those five animals represent the five wise virgins, who are typified by the “eight” on the ark, will pass from an old world to a new world—without seeing death.
Banyama batanu abo bagereranya ba bikomere batanu ab'amagezi, abagaragajwe n’abo “munani” bari mu nkuge, bazava mu isi ya kera bajye mu isi nshya—batabonye urupfu.
Abram’s offering was a pure offering, for all the animals in the offering were clean animals, and together they represent the primary animals used for whole burnt offerings. The first angel’s message includes the command to worship the Creator, and the primary sacrificial animals of the sanctuary service that was to be instituted when Abram’s prophecy was fulfilled in the time of Moses are set forth as the offerings of worship, while also typifying the first angel’s call to worship the Creator.
Ekyonzirya kya Abramu kyali kyonzirya kirongoofu, kubanga ebisolo byonna ebyali mu kyonzirya ebyo byali bisolo birongoofu, era awamu byetoolodde ebisolo ebikulu ebyakozesebwanga mu biweebwayo ebyokebwa byonna. Obubaka bwa malayika ow’olubereberye bulimu ekiragiro eky’okusinza Omutonzi, era ebisolo ebyo ebikulu eby’ebiweebwayo eby’omu kuweereza okw’Awatukuvu okwategekebwanga okutandikibwawo ekigambo kya Abramu bwe kyali okutuukirizibwa mu biro bya Musa biragibwa ng’ebiweebwayo eby’okusinza, ate era nga biraga mu kifaananyi okuyitibwa kwa malayika ow’olubereberye okw’okusinza Omutonzi.
Verse eighteen explicitly states, “On that day the Lord made a covenant with Abram.” That marks the first of three steps that typify the three angels of Revelation fourteen. The covenant step in Genesis fifteen represents the first angel’s message of Revelation fourteen, which is followed by a second angel, who was typified by the second step of Abram’s covenant found in Genesis seventeen.
Vhesi ya khumi na nane i bula nga u livhanya ya ri, “Nga ḓuvha ḽeneḽo Murena o ita mulanga na Abram.” Izwo zwi sumbedza tshipiḓa tsha u thoma kha zwitatamennde zwiraru zwine zwa fanyisa vharuṅwa vhararu vha Ndzumbululo ya fumi-na-ṋa. Tshipiḓa tsha mulanga kha Genesi ya fumi-naṱanu tshi imela mulaedza wa muruṅwa wa u thoma wa Ndzumbululo ya fumi-na-ṋa, une wa tevhelwa nga muruṅwa wa vhuvhili, we a fanyiselwa nga tshipiḓa tsha vhuvhili tsha mulanga wa Abram tshi wanalaho kha Genesi ya fumi-na-sumbe.
In step number two, Abram’s name is changed to Abraham. Abram means ‘the father is exalted,’ and Abraham means ‘the father of many nations.’ In the calling of Abram, the promise of becoming a great nation was given, but the promise was not ratified until Abram’s name was changed. Then he became the first father of a chosen covenant people. The next step typified the third angel’s message as Abraham is tested upon sacrificing Isaac, which typified the cross, which typified October 22, 1844, which typifies the Sunday law—which is the third angel’s message. That third covenant step was fulfilled on the twenty-second of October in 1844, and it is set forth in Genesis twenty-two.
Mu ntambwe ya kabiri, izina rya Abramu rihindurwa rikaba Aburahamu. Abramu bisobanura ngo “se arashyizwe hejuru,” naho Aburahamu bisobanura ngo “se w’amahanga menshi.” Mu guhamagarwa kwa Abramu, isezerano ryo kuzahinduka ishyanga rikomeye ryari ryaratanzwe, ariko iryo sezerano ntiryemejwe kugeza igihe izina rya Abramu ryahinduriwe. Ni bwo yahindutse se wa mbere w’ubwoko bw’isezerano bwatoranijwe. Intambwe yakurikiyeho yagereranyaga ubutumwa bwa marayika wa gatatu, ubwo Aburahamu yageragezwaga mu gutamba Isaka, byagereranyaga umusaraba, wagereranyaga ku wa 22 Ukwakira 1844, kugereranya itegeko ryo ku cyumweru—ari ryo butumwa bwa marayika wa gatatu. Iyo ntambwe ya gatatu y’isezerano yasohoye ku wa makumyabiri na kabiri Ukwakira mu 1844, kandi igaragarizwa mu Itangiriro makumyabiri na kabiri.
In the second step, which is the second angel’s message, where Abram’s name is changed, the rite of circumcision is established as the “sign” of a covenant people and their relation to God. It is in the history of the second angel’s message, that God’s people are sealed. They are lifted up as an ensign at the third angel’s message represented by the Sunday law, but they are sealed in the period just before the Sunday law, which in Millerite history would be, just before the door closed on October 22, 1844.
Mu ka ntambwe ya kabiri, oyo ezali nsango ya anzelu ya kabiri, epai nkombo ya Abrama ebongwanaka, molulu ya kokatama ngenga etyamaki lokola “elembo” ya bato ya boyokani mpe boyokani na bango na Nzambe. Ezali na lisolo ya nsango ya anzelu ya kabiri nde bato ya Nzambe bazwamaka elembo ya kokangama. Batingamaka lokola bendele na nsango ya anzelu ya misato oyo emonisami na mobeko ya Lomingo, kasi bazwamaka elembo yango na eleko oyo ezali moke liboso ya mobeko ya Lomingo, oyo na lisolo ya Ba-Millerite ekozala, moke liboso ekuke ekangama na mokolo ya 22 Octobre 1844.
The same is true with the three decrees to come out of Babylon that started the 2300-year prophecy, which ended at the third angel’s arrival on October 22, 1844. The temple was finished during the history of the second decree, after the first, but before the third. The foundations were laid during the first decree and the temple building finished in the history of the second decree. The third decree in 457 BC started the 2300 years, while the decree itself returned national sovereignty to the Jews. At the third waymark a kingdom is set up, as represented by the restoration of national sovereignty at the third decree and the lifting up of the church triumphant as an ensign at the Sunday law.
Likewise, ku kwali ni kuhusiana na amri zile tatu za kutoka Babeli zilizoanzisha unabii wa miaka 2300, ambao uliishia katika kuwasili kwa malaika wa tatu tarehe 22 Oktoba, 1844. Hekalu lilikamilishwa katika historia ya amri ya pili, baada ya ile ya kwanza, lakini kabla ya ile ya tatu. Misingi iliwekwa katika kipindi cha amri ya kwanza, na jengo la hekalu likakamilishwa katika historia ya amri ya pili. Amri ya tatu mwaka 457 KK ilianza ile miaka 2300, wakati amri yenyewe ilirejesha utawala wa kitaifa kwa Wayahudi. Katika alama ya tatu ya njia ufalme unasimamishwa, kama inavyowakilishwa na kurejeshwa kwa utawala wa kitaifa katika amri ya tatu na kuinuliwa kwa kanisa mshindi kuwa bendera katika sheria ya Jumapili.
The third decree typified the third angel’s arrival to the marriage on October 22, 1844. The bride makes herself ready, before the marriage, not at the marriage. The sealing of the one hundred and forty-four thousand is accomplished just before the Sunday law in the period of time prophetically represented as the image of the beast test. We are informed that the image of the beast test is the test we must pass before probation closes.
Isimemeo rya gatatu ryashushanyije ukuza kw’umumarayika wa gatatu mu bukwe ku wa 22 Ukwakira 1844. Umugeni yitegura mbere y’ubukwe, si mu bukwe. Gushyirwaho ikimenyetso kw’abahumbi ijana na mirongo ine na bane kurangizwa mbere gato y’itegeko ryo ku cyumweru, mu gihe cy’igihe gihanuwe cyagereranyijwe nk’ikigeragezo cy’ishusho y’inyamaswa. Turamenyeshwa ko ikigeragezo cy’ishusho y’inyamaswa ari cyo kigeragezo tugomba gutsinda mbere y’uko igihe cy’imbabazi gifungwa.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Omwene anguhonesa sha yela kutya efaneko loshilyani otali ka tungwa manga omhito yelalekano inayi valwa; osheshi olo tali ka kala eteko linene lovanhu vaKalunga, omo mokulo wavo waalushe tau ka tokolwa. Opo we li po osha hanga etumbalo lomalunduluko eendadakano ngoo, ndele ovashona ashike tava ka pukifwa.
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Mu Kusuñulula 13 eci cintu calangishiwa patoka; [Kusuñulula 13:11–17, citalikwi].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“Kuñu ndyecha kuu prueba vaa, sa ña̱a ñivi ñuu Yoso̱yo Dios kuvi kachi ichi kuaa ndatu nda’a ña̱a sellar. Nduu ñivi ndee ni ka ndatu ña̱a fidelidad ña̱a Dios, chi ka kunumi ley ña̱a, ta ka kundee va’a chi nikuvi ka sa’a aceptar tu’un sabbath falso, te kuvi ka ndakani nda’a bandera ña̱a Señor Dios Jehová, ta kuvi ka chii sello ña̱a Dios vivo. Te nduu ñivi ka xiko tu’un ndija sa vachi andivi, ta ka sa’a aceptar sabbath domingo, te kuvi ka chii marca ña̱a bestia.” Manuscript Releases, volumen 15, 15.
The door closed on October 22, 1844, typifying the closed door at the Sunday law. Sister White states that the image of the beast test is the test we must pass “before” probation closes, and she also states that the test is where our eternal destiny is decided. Before the Sunday law, the bride makes herself ready, and this requires having the proper wedding garment, a garment that is to be purified by the refining fires of the Messenger of the Covenant. The seal is placed before the wedding, and then the wedding takes place at the Sunday law.
Muryango warafunzwe ku wa 22 Ukwakira 1844, ushushanya mu buryo bw’ubuhanuzi urugi ruzafungwa igihe itegeko ryo ku Cyumweru rizashyirwaho. Mushiki wa White avuga ko ikigeragezo cy’ishusho y’inyamaswa ari ikigeragezo tugomba gutsinda “mbere y’uko” igihe cy’imbabazi gifungwa, kandi kandi avuga ko icyo kigeragezo ari ho iherezo ryacu ry’iteka rigenwa. Mbere y’itegeko ryo ku Cyumweru, umugeni yitegura, kandi ibyo bisaba kugira umwambaro ukwiriye w’ubukwe, umwambaro ugomba kwezwa n’imiriro itunganya y’Intumwa y’Isezerano. Ikimenyetso gishyirwaho mbere y’ubukwe, hanyuma ubukwe bugahita buba igihe cy’itegeko ryo ku Cyumweru.
Sister White identifies that the sealing is a settling into the truth both intellectually and spiritually. She further identifies that ‘when’ God’s people are sealed, ‘then’ the shaking of God’s judgments will come. The shaking is the judgments that begin at the earthquake of Revelation eleven, which is the Sunday law in the United States.
خواهر وایت مشخص میسازد که مُهر شدن، استوار گشتن در حقیقت است، هم از لحاظ فکری و هم از لحاظ روحانی. او افزون بر آن تصریح میکند که «هنگامی که» قوم خدا مُهر شوند، «آنگاه» تکانِ داوریهای خدا خواهد آمد. این تکان همان داوریهایی است که از زلزلهی مکاشفهی یازده آغاز میشود، که همان قانون یکشنبه در ایالات متحده است.
The Millerite temple was finished at the Midnight Cry, identifying that the seal is placed before the third waymark of judgment. In Abraham’s covenant the third step of judgment was Isaac on Mount Moriah, typifying not only Christ upon the cross, but also the offering of the Levites in Malachi three.
Hekalu ya Kimuira ilikamilishwa katika Kilio cha Usiku wa Manane, ikionyesha kwamba muhuri unawekwa kabla ya alama ya tatu ya hukumu. Katika agano la Ibrahimu hatua ya tatu ya hukumu ilikuwa Isaka juu ya Mlima Moria, ikimfananisha si Kristo msalabani tu, bali pia sadaka ya Walawi katika Malaki tatu.
And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years.
Na ataketi kama msafishaji na mtakaso wa fedha; naye atawatakasa wana wa Lawi, na kuwasafisha kama dhahabu na fedha, ili wamtolee Bwana sadaka katika haki. Ndipo sadaka ya Yuda na Yerusalemu itakapompendeza Bwana, kama ilivyokuwa katika siku za kale, na kama katika miaka ya zamani.
And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:3–5.
Na ngatu ulisa kuli umwe ku cilolo; kabili nkaba kambone uwakufulumuka bwangu ukulwisha abaloshi, kabili ukulwisha bashipula, kabili ukulwisha abeelapo ubunte bwa bufi, kabili ukulwisha abo abapoka umwina mulimo ifyakumusasula, umufwile, na cish orphan, kabili abapilibula umweni ukufuma ku butungulushi bwakwe, kabili tabantina ine, efyo asosa Yehova wa mabumba. Malaki 3:3–5.
After the purification process, the offering will ‘then’ be as in days of old, and the offering is prepared during the final act of judgment, for it is then that the Levites who have been purified and prepared as an offering, are contrasted with the foolish virgins who Christ is to be a “swift witness against.” The “swift witness” is the “faithful witness to the Laodicean church,” who cast Shebna as a ball into a far field, and who projectile vomits the Laodiceans out of His mouth. The separation of the wheat and tares will be swift, for the final movements are rapid ones. That swift messenger is He who suddenly comes to His temple in Malachi three.
Piştî pêvajoya paqijkirinê, pêşkêşî wê “paşê” wek rojên kevn be, û pêşkêşî di çalakiya dawî ya dadweriyê de tê amadekirin; çimkî ew dem e ku Lewîyên ku hatine paqijkirin û wek pêşkêşek hatine amadekirin, li hember keçikên bêaqil yên ku Mesîh dê ji wan re “şahidekî bilez li dij” be, tên danîn. “Şahidekî bilez” ew e ku “şahidekî dilsoz ji bo dêra Laodîkeyayê” ye, yê ku Şebna wek gûleyekê davêje zeviyekî dûr, û yê ku Laodîkeyayan bi qayînî ji devê Xwe vediqije derve. Cudakirina genim û ceh ji hev dê bilez be, çimkî tevgerên dawî tevgerên lezgîn in. Ew peyambera bilez Ew e ku li Malakî sêyan ji nişkê ve tê perestgeha Xwe.
The lifting up of the offering in Malachi “as in days of old,” is the lifting up of the ensign of the one hundred and forty-four thousand; it was the lifting up of the two Pentecostal wave loaves offering; it was the lifting up of the serpent on the pole in the wilderness; it was the lifting up of Christ on the cross and it was the lifting up of Shadrach, Meshack and Abednego in the fiery furnace with Christ while all the world marveled and wondered; it was the publication of the 1843 chart, and the intended purpose for the 1850 chart.
Malakia munda i “mahingani ga kala,” sadaka yakweha muchanyuswa ni kuchanyuswa kwa bendera ya wale laki moja na arobaini na nne elfu; ni kuchanyuswa kwa sadaka ya mikate miwili ya kutikiswa ya Pentekoste; ni kuchanyuswa kwa nyoka juu ya mti jangwani; ni kuchanyuswa kwa Kristo msalabani, tena ni kuchanyuswa kwa Shadraka, Meshaki, na Abednego katika tanuru ya moto pamoja na Kristo, wakati ulimwengu wote ulipostaajabu na kushangaa; ni kuchapishwa kwa chati ya 1843, na kusudi lililokusudiwa kwa chati ya 1850.
It was in the second step of Abraham’s covenant that the rite of circumcision was enacted and enforced, thus becoming the sign of the covenant. Abraham, unlike Moses, immediately circumcised Isaac, so when he lifted him up as an offering in the third step, Isaac would represent the sign. That sign would later be replaced by baptism, which together provide two witnesses to the sign of the cross.
ku’çxaj Abrahamar ande’ tzaq’b’äl ri k’ulmatajem xb’an chwe ri ritojil re ri kojol q’ijil, xutaqej pa ruk’aslemal, ruma k’u xux ri retal re ri k’ulmatajem. Abraham, man je ta pacha’ Moisés, xukojol q’ijil ri Isaac aninaq; ruma ri’ aretaq xuyak pa jun sipanik pa ri rox tzaq’b’äl, Isaac xutzijoj ri retal. Ri retal ri’ k’a te’ xjalatajik ruma ri bautismo, ri e keb’ xkib’an junam keb’ q’alajisab’äl che ri retal re ri cruz.
“What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” Manuscript Release, number 21, 51.
“Imana iriho ikimenyetso cyayo ni iki, gishyirwa ku ruhanga rw’ubwoko bwayo? Ni ikimenyetso abamarayika bashobora gusoma, ariko amaso y’abantu ntashobore kukisoma; kuko marayika urimbura agomba kubona icyo kimenyetso cy’ubucunguzi. Ubwenge busobanukiwe bwabonye ikimenyetso cy’umusaraba w’i Kaluvari ku bahungu n’abakobwa Uwiteka yihitiyemo. Icyaha cyo kurenga ku mategeko y’Imana gikurwaho. Bambaye umwambaro w’ubukwe, kandi bumvira kandi bakaba indahemuka ku mategeko yose y’Imana.” Manuscript Release, nimero 21, 51.
In the first step of the covenant in Genesis fifteen, a time prophecy of 400 years in bondage is identified, and Paul identifies the same period as 430 years. Paul’s calculation begins with the calling in Exodus twelve, for he includes Abram’s time of sojourning. When closely considered the four hundred years in relation to thirty years is one symbol set forth by Paul, and four hundred years set forth by Abram is another symbol. So, what does the four-hundred-year period represent, and what does the four-hundred and thirty year period represent, and what does the thirty years represent?
Ukivumelwano kwisigaba sokuqala kuGenesisi isahluko seshumi lanhlanu, kuchazwa isiprofetho sesikhathi seminyaka engamakhulu amane yobugqila, futhi uPawulu ukhomba leso sikhathi esifanayo njengeminyaka engamakhulu amane namashumi amathathu. Ukubala kukaPawulu kuqala ngokubizwa okukhulunywa ngakho kuEksodusi isahluko seshumi nambili, ngokuba ufaka nesikhathi sika-Abrama sokuhlala njengowokufika. Lapho kubhekisiswa kahle, iminyaka engamakhulu amane maqondana neminyaka engamashumi amathathu iwuphawu olulodwa olubekwe nguPawulu, kanti iminyaka engamakhulu amane ebekwe ngu-Abrama ingolunye uphawu. Ngakho-ke, isikhathi seminyaka engamakhulu amane simelelani, futhi isikhathi seminyaka engamakhulu amane namashumi amathathu simelelani, futhi iminyaka engamashumi amathathu imelelani?
The scholars have aptly demonstrated that the four hundred and thirty years can be divided into two periods of two hundred and fifteen years, the first period free of bondage and slavery, the second is slavery.
Abenazhi b’ensoma basambakide neza ko emyaka magana ana na mirongo itatu ishobora kugabanywa mo ibihe bibiri by’imyaka magana abiri na cumi na itanu, igihe ca mbere kitagira ububata canke ubuja, ikindi gihe na co kikaba ari ic’ubuja.
Abraham entered Canaan at the age of 75, and Isaac was born when Abraham was 100 years old (25 years later). Jacob was born when Isaac was 60 years old, and Jacob entered Egypt when he was 130 years old. This totals 215 years in Canaan and 215 years in Egypt, for a total of 430 years. For a student of prophecy this provides two testimonies, from two covenant symbols, for Paul, as with Abram had his name changed. Paul identifies 430 and Abram 400. The line upon line fulfillment of two related time prophecies is associated with the first covenant period that led to the establishment of God’s chosen people.
ابراهيم في الخامسة والسبعين من عمره دخل كنعان، وولد إسحاق حين كان عمر ابراهيم مئة سنة (بعد خمسٍ وعشرين سنة). وولد يعقوب حين كان عمر إسحاق ستين سنة، ودخل يعقوب مصر وهو في المئة والثلاثين من عمره. فيكون المجموع مئتين وخمس عشرة سنة في كنعان، ومئتين وخمس عشرة سنة في مصر، ليكون المجموع الكلي أربع مئة وثلاثين سنة. وهذا، بالنسبة إلى دارس النبوة، يقدّم شهادتين، من رمزين عهديين، لبولس، كما كان مع أبرام الذي تغيّر اسمه. يحدّد بولس الأربع مئة والثلاثين، ويحدّد أبرام الأربع مئة. وإن إتمام «سطرًا على سطر» لنبوتين زمنيتين مترابطتين يقترن بفترة العهد الأول التي قادت إلى تأسيس شعب الله المختار.
When Christ came into history to confirm the covenant with many for one week, that week represented two interrelated time prophecies. The four-hundred and thirty year prophecy of Paul can be divided into two equal parts, as with the week of Christ. 215 years in Canaan followed by the 215 years in Egypt, typifying the testimony of Christ in person for 1260 days, followed by 1260 days of Christ’s testimony in the person of His disciples. The 2520 days Christ confirmed the covenant also represents the seven times that are the “quarrel of His covenant.”
Hristo alipokuja katika historia ili kulithibitisha agano pamoja na wengi kwa juma moja, juma hilo liliwakilisha unabii wawili wa wakati wenye uhusiano wa ndani. Unabii wa miaka mia nne na thelathini wa Paulo unaweza kugawanywa katika sehemu mbili zilizo sawa, kama ilivyo kwa juma la Hristo. Miaka 215 katika Kanaani ikifuatiwa na miaka 215 katika Misri, ikifananisha ushuhuda wa Hristo mwenyewe kwa siku 1260, ukifuatiwa na siku 1260 za ushuhuda wa Hristo katika nafsi ya wanafunzi Wake. Siku 2520 ambazo Hristo alilithibitisha agano pia zinawakilisha zile nyakati saba ambazo ndizo “ugomvi wa agano Lake.”
From 723 BC unto 1798 is 2520 years, and those years are divided into two periods of 1260 years, representing paganism trampling down the sanctuary and host for 1260 years, followed by papalism trampling down the sanctuary and host for 1260 years. The middle of Christ’s week was the cross, and the middle of the week (538) produces 1260 years of pagan testimony followed by 1260 years of pagan testimony from the papal disciple of paganism. When Christ’s kingdom of grace was empowered at the cross it typified 538, when the antichrist’s kingdom was empowered. At the cross, literal Israel was passed by and spiritual Israel began. In 538, literal paganism was passed by, and spiritual paganism began.
Kufuma mu 723 BC kugeza mu 1798 ni imyaka 2520, kandi iyo myaka igabanyijwemo ibihe bibiri by’imyaka 1260, bihagarariye ubupagani bukandagira ahera n’ingabo imyaka 1260, bukurikiwe n’ubupapa bukandagira ahera n’ingabo imyaka 1260. Hagati mu cyumweru cya Kristo hari umusaraba, kandi hagati mu cyumweru (538) havamo imyaka 1260 y’ubuhamya bw’ubupagani, hanyuma hagakurikiraho imyaka 1260 y’ubuhamya bw’ubupagani buturutse ku mwigishwa wa gipapa w’ubupagani. Igihe ubwami bwa Kristo bw’ubuntu bwahabwaga imbaraga ku musaraba, bwabaye igishushanyo cya 538, igihe ubwami bwa antikristo bwahabwaga imbaraga. Ku musaraba, Isirayeli nyakuri yarenganyijwe, maze Isirayeli y’umwuka itangira. Mu 538, ubupagani nyakuri bwarenganyijwe, maze ubupagani bw’umwuka butangira.
Abram’s prophecy of four hundred years, is also four hundred and thirty years. It is the same prophecy, but set forth by two covenant symbols. Those two related time prophecies were identifying the bondage and deliverance of God’s people that would be fulfilled at the beginning of ancient Israel’s covenant history. At the end of ancient Israel’s covenant history, there is one time prophecy that aligns with another, in a day for a year relationship, thus identifying two time-prophecies emphasizing deliverance and bondage.
Uvangi wa Abramu wa miaka mia nne, pia ni miaka mia nne na thelathini. Ni uvangi uleule, lakini uliowekwa wazi kwa alama mbili za agano. Uvangi huo wa nyakati mbili zinazohusiana ulikuwa ukitambulisha utumwa na ukombozi wa watu wa Mungu ambao ungetimizwa mwanzoni mwa historia ya agano ya Israeli wa kale. Mwishoni mwa historia ya agano ya Israeli wa kale, kuna uvangi mmoja wa wakati unaolingana na mwingine, katika uhusiano wa siku moja kwa mwaka mmoja, hivyo kutambulisha uvangi mbili za nyakati zikikazia ukombozi na utumwa.
In the middle history of the beginning and ending of ancient Israel we find Daniel in the captivity of Babylon. From that covenant history, which identifies bondage and a promise of delivery; the prophecy which ties ancient Israel covenant history together with modern Israel’s covenant history is set forth. In the book of Daniel, two time-prophecies are identified. The “oath” of Moses’ “seven times” of Leviticus twenty-six is identified in Daniel 9/11, as well as verse thirteen’s question in Daniel eight, that leads to the answer of verse fourteen, that identifies the prophecy of 2300 years. The “oath,” which if broken, is the “curse of Moses” in Daniel nine eleven, when carried out in 677 BC against the southern kingdom and it concluded on October 22, 1844, as did the 2300 years. Both 2520 scatterings are located in the question of verse thirteen, and verse fourteen’s answer is the 2300.
Ku historia ya katikati ya mwanzo na mwisho wa Israeli ya kale tunamwona Danieli katika utekwa wa Babeli. Kutoka katika historia hiyo ya agano, inayotambulisha utumwa na ahadi ya ukombozi, unabii unaounganisha pamoja historia ya agano ya Israeli ya kale na historia ya agano ya Israeli ya kisasa huwekwa wazi. Katika kitabu cha Danieli, unabii wa nyakati mbili hutambulishwa. “Kiapo” cha “nyakati saba” cha Musa cha Mambo ya Walawi ishirini na sita hutambulishwa katika Danieli 9/11, na vilevile swali la aya ya kumi na tatu katika Danieli nane, linaloongoza kwenye jibu la aya ya kumi na nne, ambalo hutambulisha unabii wa miaka 2300. “Kiapo” hicho, ambacho kikivunjwa huwa “laana ya Musa” katika Danieli tisa kumi na moja, kilipotimizwa mwaka 677 KK dhidi ya ufalme wa kusini, kilifikia hitimisho tarehe 22 Oktoba, 1844, kama ilivyokuwa kwa ile miaka 2300. Kutawanywa kote kwa nyakati zote mbili 2520 kunapatikana katika swali la aya ya kumi na tatu, na jibu la aya ya kumi na nne ni ile 2300.
As with Moses, the alpha of ancient Israel’s covenant history, and as with Christ, the omega of ancient Israel’s covenant history, the beginning alpha history of modern Israel included two interrelated time prophecies. One represented bondage and slavery and the other deliverance. The division of 430 years into two equal periods in the alpha history of ancient Israel typified, the prophetic division that was repeated in the week Christ confirmed the covenant, and the interrelated period of judgment for breaking the covenant which was divided into two equal periods, sets forth two witnesses; that the alpha history of modern Israel would have a similar prophetic anchor. The 2520 years and 2300 years ending together provide the third witness of two interrelated time-prophecies, which possess a prophecy that is divided equally in the middle.
Mosesihet, si alpha ti historia kenkatulagan ti nagkauna nga Israel, ken kas met ken Cristo, ti omega ti historia kenkatulagan ti nagkauna nga Israel, ti nangrugi a kas alpha a historia ti moderno nga Israel ket inramanna dagiti dua a naisinnasango a padto iti tiempo. Ti maysa ket mangitudtudo iti pannakabannog ken pannakaadipen, ket ti sabali mangitudtudo iti pannakaispal. Ti pannakabingay ti 430 a tawen iti dua a agpapada a panawen iti alpha a historia ti nagkauna nga Israel ket naipaadwan iti maysa a padto a pannakabingay a naulit idiay lawas a pinasingkedan ni Cristo ti tulag, ken ti naisinnasango a panawen ti panangokom gapu iti panagsalungasing iti tulag a nabingay iti dua a agpapada a panawen, ipaayna dagiti dua a saksi: a ti alpha a historia ti moderno nga Israel ket addaan met koma iti umasping a naimpadtoan a pagsinged. Dagiti 2520 a tawen ken 2300 a tawen a sangsangpet a sangsangkamaysa ket mangipaay iti maikatlo a saksi dagiti dua a naisinnasango a padto iti tiempo, nga addaan iti maysa a padto a nabingay a papada iti tengnga.
Three witnesses would lead a soul to expect that when the Lord enters into covenant with the one hundred and forty-four thousand in the omega history of modern Israel, that there would be two related prophecies of prophetic time, and a period connected that is divided into two equal parts, but this cannot be so, for when the Lord entered into covenant with modern Israel, He raised His hand to heaven and proclaimed that time would be no longer.
Vahe vahefe vaye taveha tozo lwa that, kanti va Vweve vafika mu cipangano na va handuluke zikwi zana na makumi ana na zine mu lisololo lya omega lya Isilaeli ya mwinzi, kuve na vuprofita vavali vyavulandu vya cikati ca vuprofita, ni cikati cakuhambakana cawane cihandulwamo mu vipande vivali vyalinga; pano eci kacikonkama, pakuti va Vweve pavafikile mu cipangano na Isilaeli ya mwinzi, Vavwezye livoko Lyavo ku mazulu no kulangisa kuti cikati tacikabeho nakabili.
The covenant of the one hundred and forty-four thousand is represented by two wave loaves of the first fruit wheat offering. The prophetic structure of three witnesses, followed by a twofold witness that lacks the distinction of prophetic time, is found in Abram’s offering of a heifer (that was divided equally), a she goat (that was divided equally), and a ram (that was divided equally), followed by a turtledove and a pigeon.
ئەو پەیمانەی سەد و چل و چوار هەزارەکە، بە دوو نانی شەپۆلی پێشکەشکراوی گەنمی نووبەر نیشان دەدرێت. پێکهاتەی پێغەمبەرانەی سێ شایەت، کە دوایدا شایەتییەکی دوولایەن دێت و جیاوازیی کاتی پێغەمبەرانەی تێدا نییە، لە پێشکەشکردنی ئابرامدا دەبینرێت: مانگایەکی مێ (کە بە یەکسانی دابەش کرابوو)، بزنێکی مێ (کە بە یەکسانی دابەش کرابوو)، و بەرخێک (کە بە یەکسانی دابەش کرابوو)، پاشان کۆترێک و کۆترە بچووکێک.
The first three offerings all had three years attached to their symbolism, identifying they represent three offerings which possessed prophetic time. Not only did the three offerings all possess prophetic time, they each had prophetic time that was equally divided into two periods. The turtledove and the pigeon have no age attached, they simply needed to be young, for they represent the last generation of covenant people, who is represented by two birds, or two flocks.
Kintu kya mbere by’amaturo byose byari bifatanye n’imyaka itatu mu kimenyetso cyabyo, bikerekana ko bigereranya amaturo atatu yari afite igihe cy’ubuhanuzi. Si uko ayo maturo atatu yose yari afite gusa igihe cy’ubuhanuzi, ahubwo buri rimwe muri yo ryari rifite igihe cy’ubuhanuzi cyagabanyijwemo ibihe bibiri bingana. Intungura n’inuma nta myaka yazo ivugwaho; byari bisabwa gusa ko biba bikiri bito, kuko bigereranya igisekuru cya nyuma cy’abantu b’isezerano, kigenerwa ishusho y’inyoni ebyiri, cyangwa imikumbi ibiri.
The two flocks represent the great multitude and the one hundred and forty-four thousand, but the two birds hold a secondary meaning. The pigeon is one of the offerings for the sanctuary, and when you look up the identification of the pigeon as an offering, more times than not it means a type of dove; whereas the pigeon in Abram’s offering is identifying a bird that is so young it has no feathers, or worse yet, a bird whose feathers have been plucked off. At this prophetic level the two birds are the wheat and tares.
Ebisibo bibiri bihagarariye “iteraniro rinini” n’ab’igihumbi ijana na mirongo ine na bine, ariko izo nyoni ebyiri zifite ubusobanuro bwa kabiri. Inuma ni kimwe mu bitambo by’ahera, kandi iyo ushakashatse neza imyirondoro y’inuma nk’ituro, akenshi usanga isobanura ubwoko bw’inuma; naho inuma iri mu gitambo cya Aburamu yo igaragaza inyoni ikiri nto cyane ku buryo itaramera amababa, cyangwa ikirushaho kuba kibi, inyoni amababa yayo yakuwemo. Kuri uru rwego rw’ubuhanuzi, izo nyoni ebyiri ni ingano n’urumamfu.
In the last days the ensign will be lifted up to the heavens as a bird, and it will do so at the very time that two unclean birds are going to lift up wickedness and place her on her throne in Shinar.
Mu matuku ga ndeka, ekimanyiso kirisimuka eri eiguru nga enyonyi, era kirikikola ku kiseera ekyo kyennyini enyonyi ebiri ezitali nnongoofu lwe zigenda okusitula obubi ne zibuteeka ku ntebe yaabwo e Sinaali.
Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah.
ئەوجا ئەو فریشتەیەی لەگەڵم قسەی دەکرد دەرچوو و پێی وتم: ئێستا چاوت بەرز بکە و بزانە ئەوەی دەرچووە چییە. منیش وتم: ئەوە چییە؟ ئەویش وتی: ئەمە ئەو ئیفایەیە کە دەرچووە. هەروەها وتی: ئەمە شێوەی ئەوانە لە سەرانسەری زەویدا. و ئەوەتا، پارچەیەکی قورسی سەرب هەڵگیرا؛ و ئەمە ژنێکە کە لە ناوەڕاستی ئیفاکەدا دانیشتووە.
And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof.
Na akasema, Huu ni uovu. Kisha akautupa ndani ya efa; naye akaitupa ile talanta ya risasi juu ya mdomo wake.
Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.
Kisha nikainua macho yangu, nikaona, na tazama, walitokea wanawake wawili, nao upepo ulikuwa katika mabawa yao; kwa maana walikuwa na mabawa kama mabawa ya korongo; nao wakainua efa kati ya nchi na mbingu. Ndipo nikamwambia malaika aliyesema nami, Hawa wanaichukua wapi efa hii? Naye akaniambia, Ili kuijengea nyumba katika nchi ya Shinari; nayo itawekwa imara, na kuwekwa huko juu ya msingi wake yenyewe. Zekaria 5:5–11.
The papacy, represented as “wickedness,” or by Paul as “that wicked,” received its deadly wound in 1798, when a talent of lead was placed over the basket she sits in. Thereafter spiritualism and apostate Protestantism are going lift her up and build her a house in Shinar, at the same point that God has finished building the house that He is going to lift up as an ensign. In Zechariah the counterfeit ensign is the woman of wickedness and the ensign are represented as doves. The world with then be choosing between Rome, which is the cage of every unclean and hateful bird, or the dove, a symbol of God’s covenant with mankind.
Upapa, uwakilishwa kuwa “uovu,” au na Paulo kuwa “yule mwovu,” ulipata jeraha lake la mauti mwaka wa 1798, wakati talanta ya risasi iliwekwa juu ya kikapu aketimo. Baada ya hayo, uwasiliani-roho na Uprotestanti ulioasi wataenda kumwinua na kumjengea nyumba katika Shinari, wakati huohuo ambapo Mungu atakuwa amemaliza kuijenga nyumba ile atakayoisimamisha kama bendera. Katika Zekaria, bendera ya bandia ni mwanamke wa uovu, na bendera inaonyeshwa kuwa hua. Ndipo ulimwengu utakuwa ukichagua kati ya Rumi, ambayo ni ngome ya kila ndege mchafu na mwenye kuchukiza, au hua, ishara ya agano la Mungu na wanadamu.
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.
Û wî bi dengekî bihêz bi hêz qîriya û got: Babilona mezin ket, ket; bû cihê rûniştina şeytanan, û girtîgeha her ruhê pîs, û qefesa her çivîka nepaqij û nefretbar. Vahy 18:2.
Christ stated in connection with His death and resurrection, ‘destroy this temple, and I will raise it up in three days.’ Those three days represent a prophetic period when a temple is raised up, as was the case with Moses, with Christ and with the Millerites. The three-year-old requirement for Abram’s offering of a heifer, she goat and ram represent that within each of the three covenant histories we are now considering, a temple would be erected. The final covenant temple of the one hundred and forty-four thousand is the ensign is to be lifted up as a crown unto heaven. For this reason; the heifer, she goat and ram are earth beasts, thus making the distinction with the birds that fly in the heavens. The covenant temple that is erected in the last days is when Jerusalem is lifted up above all the hills and mountains.
KuKristo waambile mayelana lokufa kwakhe lokuvuka kwakhe wathi, “chithani leli thempeli, mina ngizalivusa ngezinsuku ezintathu.” Lezo zinsuku ezintathu zimele isikhathi sesiprofetho lapho kuphakanyiswa khona ithempeli, njengalokhu kwaba njalo kuMose, kuKristo, lakumaMillerite. Isimiso seminyaka emithathu emnikelweni ka-Abrama wethokazi, imbuzi lensikazi, lenqama, simele ukuthi phakathi kwalowo nalowo wemilando emithathu yesivumelwano esesiyicabangela khathesi, kwakuzakwakhiwa ithempeli. Ithempeli lokucina lesivumelwano labayizinkulungwane ezilikhulu lamatshumi amane lane liyisibonakaliso okumele siphakanyiselwe phezulu njengomqhele ezulwini. Ngenxa yalesi sizathu, ithokazi, imbuzi lensikazi, lenqama kuyizilo zomhlaba, ngalokho kusenziwa umehluko lezinyoni ezindiza emazulwini. Ithempeli lesivumelwano elakhiwa ezinsukwini zokucina yisikhathi lapho iJerusalema iphakanyiselwa phezulu phezu kwawo wonke amagquma lezintaba.
Though I have not yet identified every element of Abram’s first of three covenant steps, so far, every element we have considered has a counterpart in the beginning and ending of ancient literal Israel, and in the beginning of modern Israel. We have shown the three steps of the angels of Revelation fourteen in Abram’s first covenant step. The fractal of the three angels that is in the first covenant step of Abram, will be even more clearly upheld when we consider Abram’s second and third covenant steps.
Nang may hindi ko pa natutukoy ang bawat sangkap ng una sa tatlong hakbang ng tipan ni Abram, hanggang sa ngayon, ang bawat sangkap na ating sinuri ay may katumbas sa pasimula at wakas ng sinaunang literal na Israel, at sa pasimula ng makabagong Israel. Ipinakita natin ang tatlong hakbang ng mga anghel ng Apocalipsis 14 sa unang hakbang ng tipan ni Abram. Ang fractal ng tatlong anghel na nasa unang hakbang ng tipan ni Abram ay lalo pang malinaw na mapagtitibay kapag ating isinaalang-alang ang ikalawa at ikatlong hakbang ng tipan ni Abram.
Abram’s “eight” offerings represent not only offerings that would become part of Moses’ sanctuary rituals, but they identify and confirm the role of prophetic time in the story of God’s covenant people. They confirm the beginning and endings of Israel as God’s chosen people, whether literal or spiritual.
맙람의 “여덟” 제물은 훗날 모세의 성소 의식의 일부가 될 제물들만을 나타내는 것이 아니라, 하나님의 언약 백성의 이야기 가운데 예언적 시간이 맡는 역할을 밝히 드러내고 확증한다. 그것들은 이스라엘이 하나님의 택하신 백성으로서 literal하든 spiritual하든 그 시작과 끝을 확증한다.
Paul’s 430 years, is a prophetic period that cannot be logically separated from Abram’s 400 years. When laid over the top of one another they produce a thirty-year period, followed by four hundred years. This is where we will continue the next article.
Paulo’s myaka 430, ni igihe cy’ubuhanuzi kidashobora gutandukanywa mu buryo bwumvikana n’imyaka 400 ya Abramu. Iyo bishyizwe kimwe hejuru y’ikindi, bibyara igihe cy’imyaka mirongo itatu, gikurikiwe n’imyaka magana ane. Aha ni ho tuzakomereza mu nyandiko ikurikiyeho.
“The prophecies recorded in the Old Testament are the word of the Lord for the last days, and will be fulfilled as surely as we have seen the desolation of San Francisco.” Letter 154, May 26, 1906.
“Ubuhanuzi bwanditswe mu Isezerano rya Kera ni ijambo ry’Umwami ryagenewe iminsi y’imperuka, kandi buzasohozwa rwose nk’uko twabonye kurimbuka kwa San Francisco.” Letter 154, May 26, 1906.