There are ‘thirteen’ references to dates in the book of Ezekiel; six address Jerusalem, six address Egypt and one Tyre. All the references are set within the context of rebellion, which the number ‘thirteen’ symbolizes. The year after Ezekiel’s wife died from a stroke, marking the beginning of the third siege, Ezekiel was commanded to speak against Egypt, identifying that it would be desolate for forty years.

Di dalam kitab Yehezkiel terdapat ‘tiga belas’ rujukan kepada tarikh; enam ditujukan kepada Yerusalem, enam ditujukan kepada Mesir, dan satu kepada Tirus. Semua rujukan itu diletakkan dalam konteks pemberontakan, yang dilambangkan oleh bilangan ‘tiga belas’. Pada tahun selepas isteri Yehezkiel meninggal dunia akibat strok, yang menandakan permulaan pengepungan ketiga, Yehezkiel diperintahkan untuk bernubuat menentang Mesir, dengan menyatakan bahawa negeri itu akan menjadi sunyi sepi selama empat puluh tahun.

And I will make the land of Egypt desolate in the midst of the countries that are desolate, and her cities among the cities that are laid waste shall be desolate forty years: and I will scatter the Egyptians among the nations, and will disperse them through the countries. Yet thus saith the Lord God; At the end of forty years will I gather the Egyptians from the people whither they were scattered: And I will bring again the captivity of Egypt, and will cause them to return into the land of Pathros, into the land of their habitation; and they shall be there a base kingdom. Ezekiel 29:12–14.

Ke tla dira lefatshe la Egepeta kgakgabalo mo gare ga dinaga tse di kgakgabaletseng; mme metse ya gagwe mo gare ga metse e e swafaditsweng e tla nna kgakgabalo ka dingwaga di le masome a manè; mme ke tla gasamisetsa Baegepeta mo ditšhabeng, ke ba phatlhalatsa mo dinageng tsotlhe. Le fa go ntse jalo, Morena Modimo o bua jaana: Kwa bokhutlong jwa dingwaga di le masome a manè ke tla phutha Baegepeta mo merafeng e ba neng ba gasamisitswe kwa go yone; mme ke tla busetsa botshwarwa jwa Egepeta, ke ba boetsa kwa lefatsheng la Pathorose, mo lefatsheng la bonno jwa bone; mme ba tla nna gone bogosi jo bo kwa tlase. Hesekiele 29:12–14.

The siege began in 588 BC, and a year later in 587 BC Ezekiel was commanded to speak. In verse ‘seventeen’, 571 BC identifies that Egypt will be given to Babylon for services rendered. Bible chronologists suggest 567 BC unto 527 BC as the forty-year period identified in the verses, and from the initial message of judgment proclaimed in 587 BC until verse seventeen’s pronouncement in 571 BC that the Lord had given Egypt into the hand of Nebuchadnezzar, we find a ‘seventeen-year’ period.

Kepungan itu bermula pada tahun 588 SM, dan setahun kemudian, pada tahun 587 SM, Yehezkiel diperintahkan untuk berbicara. Dalam ayat “tujuh belas”, tahun 571 SM menunjukkan bahawa Mesir akan diserahkan kepada Babel sebagai upah bagi pelayanan yang telah diberikan. Para ahli kronologi Alkitab mencadangkan tahun 567 SM hingga 527 SM sebagai tempoh empat puluh tahun yang dikenal pasti dalam ayat-ayat itu, dan dari berita penghakiman yang mula-mula diisytiharkan pada tahun 587 SM hingga pengumuman ayat tujuh belas pada tahun 571 SM bahawa Tuhan telah menyerahkan Mesir ke dalam tangan Nebukadnezar, kita mendapati suatu tempoh “tujuh belas tahun”.

Nebuchadnezzar’s army fought a long, difficult campaign against Tyre (the siege lasted about 13 years, roughly 586–573 BC). The soldiers worked extremely hard (every head was made bald and every shoulder rubbed bare from carrying loads), yet they received no significant wages or spoil from Tyre itself. Because of this unprofitable labor, God determined to give Egypt to Nebuchadnezzar as compensation (“wages”) for the work his army did against Tyre.

ꯅꯕꯨꯆꯗꯅꯦꯖꯔꯒꯤ ꯂꯥꯟꯃꯤꯡꯁꯤꯡꯅ ꯇꯥꯏꯔꯒꯤ ꯃꯥꯌꯅꯤꯡꯒꯤ ꯃꯇꯝ ꯁꯪꯅ ꯑꯃꯁꯨꯡ ꯂꯨꯄꯥ ꯌꯥꯅ ꯂꯥꯟ ꯇꯧꯔꯤ (ꯂꯝ ꯃꯥꯌꯅꯤꯡ ꯑꯁꯤ ꯆꯍꯤ ꯃꯔꯤ 13 ꯆꯥꯡ ꯂꯧꯈꯤ, ꯃꯁꯤꯒꯤ ꯃꯇꯝ ꯑꯁꯤ 586–573 BC ꯒꯤ ꯃꯔꯝꯗ). ꯂꯥꯟꯃꯤꯡꯁꯤꯡ ꯑꯗꯨꯅ ꯌꯥꯝꯅ ꯁꯥꯔꯒ ꯊꯕꯛ ꯇꯧꯈꯤ (ꯃꯈꯣꯌ ꯈꯨꯗꯤꯡꯃꯛꯀꯤ ꯃꯔꯨ ꯃꯥꯅ ꯍꯧꯗꯨꯅ ꯉꯃꯍꯜꯂꯛꯈꯤ ꯑꯃꯁꯨꯡ ꯈꯨꯗꯤꯡꯃꯛꯀꯤ ꯐꯥꯌꯥꯡ ꯄꯣꯠꯁꯤꯡ ꯄꯨꯔꯒ ꯃꯈꯛ ꯃꯥꯟꯅ ꯆꯨꯕ ꯊꯤꯡꯂꯛꯈꯤ), ꯑꯗꯨꯕꯨ ꯇꯥꯏꯔ ꯑꯗꯨꯒꯤ ꯃꯇꯝꯗ ꯃꯈꯣꯌꯅ ꯃꯔꯨꯑꯣꯏꯅ ꯑꯃꯨꯛꯀ ꯀꯅꯥꯅꯣ ꯅꯠꯇ꯭ꯔꯒ ꯊꯥꯕꯜ ꯐꯪꯗ꯭ꯔꯦ। ꯃꯁꯤꯒꯤ ꯃꯔꯝꯗ, ꯂꯥꯏꯅꯤꯡꯊꯧꯅ ꯇꯥꯏꯔꯒꯤ ꯃꯥꯌꯅꯤꯡꯗ ꯅꯕꯨꯆꯗꯅꯦꯖꯔꯒꯤ ꯂꯥꯟꯃꯤꯡꯁꯤꯡꯅ ꯇꯧꯈꯤꯕ ꯊꯕꯛ ꯑꯗꯨꯒꯤ ꯅꯨꯄꯥꯛ (“ꯐꯝꯕ” ꯑꯃꯥꯡꯕꯗꯤ) ꯑꯣꯏꯅ ꯑꯩꯒꯤꯞꯠ ꯑꯗꯨ ꯅꯕꯨꯆꯗꯅꯦꯖꯔꯗ ꯄꯤꯕꯥ ꯍꯣꯠꯅꯈꯤ।

And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house. Luke 10:7.

Le ka ntlong eo le dule, le eja le noa seo ba le neang sona; hobane mosebetsi o tšoaneloa ke moputso oa oona. Le se ke la tloha ntlo le ntlo. Luka 10:7.

Nebuchadnezzar therefore took Tyre first and after the thirteen-year siege he was given Egypt. Before he took Tyre, he took Jerusalem in 586 BC, then he accomplished a siege of thirteen years against Tyre, and thereafter Egypt. Jerusalem was taken in 586 BC, and the siege of Tyre began 586 BC and went unto 573 BC. The number thirteen is associated with the United States.

Ole Nebukadnesar i teke Tair muna, at tapos sang trayse ka tuig nga paglibot, gintugyan sa iya ang Egipto. Antes niya nakuha ang Tair, nakuha niya ang Jerusalem sang 586 BC, kag dayon nahuman niya ang isa ka paglibot nga naglawig sing trayse ka tuig batok sa Tair, kag pagkatapos sina ang Egipto. Ang Jerusalem nakuha sang 586 BC, kag ang paglibot sa Tair nagsugod sang 586 BC kag nagpadayon tubtob 573 BC. Ang numero nga trayse may kaangtanan sa Estados Unidos.

Sister White informs us that Jerusalem in the book of Ezekiel represents the Laodicean Seventh-day Adventist church, and Nebuchadnezzar, the king of the north represents the papal power in the latter days. In the historical illustration of chapter twenty-nine, the latter-day robbers of thy people representing papal Rome, conquers three entities in the chapter. First he takes Jerusalem, then Tyre and finally Egypt.

Sisi White ɔkyerɛ yɛn sɛ, Yerusalem a ɛwɔ Hesekiel nhoma mu no gyina hɔ ma Laodikea Seventh-day Adventist asafo no, na Nebukadnesar, atifi fam hene no, gyina hɔ ma papal tumi no wɔ nna a edi akyiri no mu. Wɔ abakɔsɛm mu mfatoho a ɛwɔ ti aduonu akron no mu no, wo nkurɔfo mu akorɔmfo a wɔwɔ nna a edi akyiri no mu, a wɔgyina hɔ ma papal Roma no, di nnwuma abiɛsa so nkonim wɔ saa ti no mu. Nea edi kan no, ɔfa Yerusalem, afei Tiro, na awiei koraa no, Misraim.

Judgment begins at the house of God and the horn of Protestantism in the United States is first conquered in advance of the Sunday law. The horn of apostate Protestantism in the United States includes the Laodicean Seventh-day Adventist church that represents the “former” covenant people who are passed by as was ancient Israel in the year 34 and the Protestants in 1844. The passing by of those former covenant people of God in 34 and 1844 are both represented in the prophetic history of the twenty-three-hundred-year prophecy of Daniel 8:14. Judgment begins with the house of God and the horn of Protestantism is judged in advance of the horn of Republicanism.

Katman dimulai di rumah Tuhan, dan tanduk Protestanisme di Amerika Serikat mula-mula ditaklukkan mendahului undang-undang Hari Minggu. Tanduk Protestanisme murtad di Amerika Serikat mencakup gereja Masehi Advent Hari Ketujuh Laodikia yang melambangkan umat perjanjian “dahulu” yang dilewati, sebagaimana Israel purba pada tahun 34 dan kaum Protestan pada tahun 1844. Peristiwa dilewatinya umat perjanjian Tuhan yang dahulu itu pada tahun 34 dan 1844 keduanya dilambangkan dalam sejarah nubuatan dari nubuatan dua ribu tiga ratus tahun dalam Daniel 8:14. Katman dimulai dengan rumah Tuhan, dan tanduk Protestanisme dihakimi mendahului tanduk Republikanisme.

For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.

Kerana sudah sampai waktunya penghakiman bermula di rumah Tuhan; dan jika ia pertama-tama bermula pada kita, apakah kesudahannya bagi mereka yang tidak taat kepada Injil Tuhan? 1 Petrus 4:17.

The first mention of the judgment of Egypt is located in the first verse of chapter twenty-nine, and the last date mentioned in connection with Egypt by Ezekiel is in verse ‘seventeen’ of the same chapter. The chapter identifies modern Rome first overcoming the horn of Protestantism and then Tyre, which represents the horn of Republicanism that is overcome at the soon-coming Sunday law. When Tyre (the United States) is conquered by Nebuchadnezzar at the Sunday law, Egypt is also given into his hands. At that point the deadly wound of papacy is healed. Not only is the papacy’s deadly wound then healed, but Ezekiel informs us this happens during the period of the latter rain.

Go umaki kokwambolulwa kweGibhithe kutholakala evesini lokuqala lesahluko samashumi amabili nesishiyagalolunye, kanti usuku lokugcina olushiwo maqondana neGibhithe nguHezekeli lusevesini “leshumi nesikhombisa” leso sahluko esifanayo. Lesi sahluko sikhombisa ukuthi iRoma yanamuhla iqala ngokunqoba uphondo lobuProthestani bese ilandela iThire, emele uphondo lweRiphabhulikhi olunqotshwa emthethweni weSonto ozayo maduze. Lapho iThire (i-United States) inqotshwa nguNebukadinesari emthethweni weSonto, neGibhithe nalo linikelwa ezandleni zakhe. Ngaleso sikhathi inxeba elibulalayo lobupapa liyaphulukiswa. Akukhona kuphela ukuthi inxeba elibulalayo lobupapa liyaphulukiswa ngaleso sikhathi, kodwa uHezekeli usazisa ukuthi lokhu kwenzeka ngesikhathi semvula yokugcina.

In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:21.

Pada hari itu Aku akan menumbuhkan tanduk bagi kaum Israel, dan Aku akan memberikan kepadamu pembukaan mulut di tengah-tengah mereka; maka mereka akan mengetahui bahwa Akulah TUHAN. Yehezkiel 29:21.

Jacob and Israel

Jakob dan Israel

Isaiah identifies that Israel buds out, blossoms and fills the whole earth with fruit. It is rain that brings about the three steps of budding, blossoming and fruit bearing, and according to Isaiah, the latter rain arrives when the “rough wind” is stayed. He further identifies that during the period of budding, blossoming and fruit-bearing the sins of Jacob are to be purged, and the Hebrew word translated as “purged” is atoned for.

Yesaya mengenal pasti bahawa Israel bertunas, berbunga, dan memenuhi seluruh bumi dengan buah. Hujanlah yang menghasilkan tiga tahap pertunasan, pembungaan, dan pembuahan itu, dan menurut Yesaya, hujan akhir turun apabila “angin kencang” dihentikan. Selanjutnya, beliau mengenal pasti bahawa dalam tempoh pertunasan, pembungaan, dan pembuahan itu, dosa-dosa Yakub harus disucikan, dan kata Ibrani yang diterjemahkan sebagai “disucikan” ialah didamaikan.

In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.

Aseng kala, ka kngan ïa ka; u pynsangeh ïa ka lyer kaba khor jong u ha ka sngi jong ka lyer mihngi. Namta da kane yn pynkhuid ïa ka pop jong u Jakob; bad kane ka long baroh ka soh ban pynkylla noh ïa ka pop jong u; ynda u pynlong ïa baroh ki maw jong ka duwan kum ki mawkhlieh kiba la ot la kdiah lyngkhot lyngkhai, ki groves bad ki dur blei kin ym ïeng shuh. Isaiah 27:8, 9.

When the four winds (his rough wind) of strife are restrained, the sealing of the one hundred and forty-four thousand begins, and the wise and wicked of Adventism are ultimately separated, and all of this is accomplished in the “day of the east wind.” The sealing time began with a sprinkling at 9/11 and it ends with a full outpouring at the Sunday law when the earth is then filled with fruit. The sealing time is a progressive purification and purging in agreement with Malachi three. But in the seventeen-year period represented by the beginning and ending dates of Ezekiel twenty-nine, the conquering of the sixth kingdom of Bible prophecy as represented by Jerusalem, a symbol of the horn of Protestantism—the church and Tyre, a symbol of the horn or Republicanism—the state. Just after the end of the thirteen year siege of Tyre the conquering of the seventh kingdom of ten kings represented by Egypt takes place. The three conquering’s of Jerusalem, Tyre and Egypt occurs when “the horn of the house of Israel” buds forth, and is given an opening of the mouth.

Mi me nuaŋmɔi aŋmatɔm adzukpakplei lɛ lɛ lɛ mli yi, ekɛmɔ kpaa amanehunu hewɔŋ lɛi a he nyɛ ko, ekɛ amɛ alɔ eko ni amɛ vɔ̃vɔ̃ lɛ si Adventism mli la, kɛ gbɔgbɔ blibo mli, eye esiawo katã wɔe le “yaŋli gbagba si tsoa kpleɖeŋ” la ŋkeke me. Nudzɔdzɔtɔ la ŋkekema gɔme dzi kple tsɔtsɔ nyuie a si va le 9/11, eye ewu kple kɔkɔe blibo a si va le Sunday law la me, esime anyigba la yɔ fũ kple fruit. Nudzɔdzɔtɔ la ŋkekema nye vɔsasa si le edzi yim kple dzadzraɖo kple kpekpeɖeŋ si wɔ ɖeka kple Malachi etɔ̃. Gake le ƒe wuienyidzreawo kple adre si Ezekiel blaene kple kɔkɔe gɔmedzedze kple nuwuwu ŋkekewo tsɔ wui la me, Bible nyagblɔɖilaɖi la fiafome adre-nye eneawo me fianu ene-tɔ̃ la dziɖuɖu, si Jerusalem tsɔ le nɔnɔme, esi nye Protestantism ƒe dzɔ̃ la ƒe dzesi—hame la, kple Tyre, esi nye Republicanism ƒe dzɔ̃ alo dzesi—dukɔ la. Le Tyre ƒe ƒe wuietɔ̃ ƒe kpekpeɖeŋ la wu megbe vie la, fiafome adreawoe si fiawo ewo wɔ la, si Egypt tsɔ le nɔnɔme, ƒe dziɖuɖu la dzɔ. Jerusalem, Tyre kple Egypt ƒe dziɖuɖu etɔ̃awo la dzɔ esime “Israel ƒe aƒe la ƒe dzɔ̃” fu le, eye wo na nuƒoƒo ƒe keŋkeŋlidodo.

Both the priest Ezekiel and the priest Zacharias dumbness end at the Sunday law, when the United States and Balaam’s ass both speak. The Lord gives the house of Israel the “opening of the mouth” at the Sunday law. Jacob sins have then been purged and his name is changed to the house of Israel. The message they proclaim is represented by the third witness of prophetic dumbness represented by Daniel, who is then given the message of Daniel chapter eleven, which is also the vision of Habakkuk that then ‘speaks and does not lie.’ Ezekiel, Zacharias and Daniel align with the proclamation of the loud cry of the third angel, as does Jeremiah in chapter fifteen where he is promised to be God’s mouth if he would rebound from the first disappointment.

Imam Hizkiilaa fi lubootaatii fi Zakariyaas lubichi afaan-dhabuun isaanii seera Dilbataa irratti xumurama, yeroo Ameerikaan Gamtoomanii fi harreen Balaam lamaan isaanii dubbatanitti. Gooftaan seera Dilbataa irratti mana Israa’el “banamuu afaanii” kennaaf. Cubbuun Yaaqoob yeroo sanatti qulqulleeffamee, maqaan isaas gara mana Israa’elitti jijjiirama. Ergaan isaan labsan, ragaa sadaffaa afaan-dhabuu raajii Daaniʼeliin bakka buufameen agarsiifama; yeroo sanattis inni ergaa boqonnaa kudha tokkoo kitaaba Daani’el keessaa ni argata; kunis mul’ata Habaaquuq isa yeroo sanatti “dubbatuu fi soba hin dubbanne” dha. Hizqi’el, Zakariyaas fi Daani’el labsa iyya guddaa ergamaa sadaffaatii wajjin walqixa ta’u; akkuma Ermiyaas boqonnaa kudha shana keessatti, yoo inni abdii kutannaa isa jalqabaa irraa deebi’e, akka afaan Waaqayyoo ta’uuf abdachiifame sana.

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.

Lengwaneng bohloko ba ka bo sa kgaotse, leqeba la ka e le le sa phekoleheng, le hanang ho fola? Na ruri o tla ba ho nna jwaloka moqhekanyi, le jwaloka metsi a timelang? Ka baka leo, Morena o bolela tjena: Haeba o ka sokoloha, ke tla o busetsa hape, mme o tla ema pela ka; mme haeba o ka ntsha sa bohlokwa hara se nyatsehang, o tla ba jwaloka molomo wa ka; a bona ba boele ho wena, empa wena o se ke wa boela ho bona. Jeremia 15:18, 19.

Jesus illustrates the end with the beginning and at 9/11 the sprinkling brought forth buds and the plant of Jacob began to grow, and ultimately when the iniquity of Jacob is purged, the house of Israel will speak. The budding out at 9/11 that was accomplished by the rain is typifying a budding out at the end of the sealing time, when the “horn” of the house of Israel buds out, right where the horns of apostate Protestantism and Republicanism are overcome by Nebuchadnezzar.

Yesu o bontšha bofelo ka tšimologo, gomme ka 9/11 go gašwa ga tliša matšoba, gomme semela sa Jakobo sa thoma go gola; gomme mafelelong, ge bokgopo bja Jakobo bo hlwekišitšwe, ntlo ya Israele e tla bolela. Go hloga ka 9/11, mo go phethagaditšwego ke pula, go swantšha go hloga mafelelong a nako ya go tswalelwa, ge “lenaka” la ntlo ya Israele le hloga, gona moo dinaka tša Boprotestanta bja bohlanogi le Burephabolikani di fenywago ke Nebukadinetsara.

At that point the distinction between the false horn of Protestantism is contrasted with the true horn of Protestantism as typified by Aaron’s rod that budded in distinction to the other rods of the tribes of Israel. The two dates in chapter twenty-nine of Ezekiel identify the history of the lifting up of the ensign of the one hundred and forty-four thousand at the soon-coming Sunday law.

Pada waktu itu, perbedaan antara tanduk palsu Protestanisme dipertentangkan dengan tanduk sejati Protestanisme, sebagaimana dilambangkan oleh tongkat Harun yang bertunas, berbeda dari tongkat-tongkat lain milik suku-suku Israel. Kedua tarikh dalam pasal dua puluh sembilan kitab Yehezkiel menandai sejarah pengangkatan panji dari seratus empat puluh empat ribu pada hukum hari Minggu yang segera akan datang.

The process of the budding, blooming and filling the earth with fruit began at the sprinkling of the latter rain on 9/11, just as the Pentecostal season began with Christ breathing a few drops upon His disciples that led to Pentecost when the full outpouring took place. The budding of 9/11 at the beginning of the purging of Jacob (the supplanter), which is the sealing time typified the budding of the house of Israel (the overcomer) at the Sunday law. The budding at the end is marking a distinction between the former covenant people and the one hundred and forty-four thousand, just as the outpouring of fire on Mount Carmel made a distinction between the prophet Elijah and the prophets of Baal. The distinction is represented by a class who are prophetically ashamed for a counterfeit peace and safety message, and the other class are prophetically joyful, and they will never be ashamed.

Pangngagasat, panagbulas, ken pannakapnu ti daga iti bunga ket nangrugi idi pannakaisabog ti udan iti maudi idi 9/11, a kas iti panagrugi ti panawen ti Pentecostal babaen iti pananganges ni Cristo iti sumagmamano a turod kadagiti adalanna a nangiturong iti Pentecostes idi napasamak ti naan-anay a pannakaibukbok. Ti panagngagasat idi 9/11 idi punganay ti pannakapurga ni Jacob (ti manangsallukob), nga isu ti tiempo ti pannakaseello, ket inladawanna ti panagngagasat ti balay ni Israel (ti managballigi) idi Sunday law. Ti panagngagasat iti kamaudianan ket mangtultulnog iti maysa a pannakailasin dagiti tattao ti nagkauna a tulag ken dagiti sangagasut ken uppat a pulo ket uppat a ribo, a kas met laeng a ti pannakaibukbok ti apuy idi Bantay Carmel ket nangaramid iti pannakailasin ni mammadto Elias ken dagiti mammadto ni Baal. Ti pannakailasin ket naiyanninaw babaen iti maysa a klase a naimpadtoan a mababain gapu iti peke a mensahe ti kappia ken kinatalged, ket ti sabali a klase ket naimpadtoan a naragsak, ket saan da pulos a mababain.

The Six Dates of Egypt

ميتيڠ ٦ تاريق ڤادا مصر

Ezekiel identifies four other dates associated with Egypt, and two of those dates mark the eleventh year, and the other two dates mark the twelve year of the captivity.

Ezekiel o ile a hloma matšatši a mangwe a mane a a amanago le Egipita, gomme a mabedi a matšatši ao a swaya ngwaga wa lesometee, gomme a mangwe a mabedi a swaya ngwaga wa lesomepedi wa bothopša.

The Siege of the Eleventh Year

Pengepungan Tahun Kesebelas

And it came to pass in the eleventh year, in the first month, in the seventh day of the month, that the word of the Lord came unto me, saying, Son of man, I have broken the arm of Pharaoh king of Egypt; and, lo, it shall not be bound up to be healed, to put a roller to bind it, to make it strong to hold the sword. Ezekiel 30:20, 21.

Dan terjadilah pada tahun yang kesebelas, pada bulan yang pertama, pada hari yang ketujuh bulan itu, bahwa firman Tuhan datang kepadaku, demikian: Hai anak manusia, Aku telah mematahkan lengan Firaun, raja Mesir; dan lihatlah, itu tidak akan dibalut supaya sembuh, dengan memasang balutan untuk membalutnya, agar menjadi kuat untuk memegang pedang. Yehezkiel 30:20, 21.

And it came to pass in the eleventh year, in the third month, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, speak unto Pharaoh king of Egypt, and to his multitude; Whom art thou like in thy greatness? Ezekiel 31:1, 2.

Ka kwenzeka ngomnyaka weshumi lanye, ngenyanga yesithathu, ngosuku lokuqala lwenyanga, ukuba ilizwi leNkosi lafika kimi, lathi: Ndodana yomuntu, khuluma kuFaro inkosi yaseGibhithe, nakusixuku sakhe, uthi: Ufana nobani ebukhulu bakho na? UHezekeli 31:1, 2.

In the eleventh year of the captivity, Egypt and Pharaoh’s arms are broken, and Babylon’s arms are strengthened in chapter thirty. In the eleventh year in chapter thirty-one the fall of Egypt and its impact upon the world is identified.

Dalam tahun yang kesebelas penawanan itu, tangan Mesir dan tangan Firaun dipatahkan, dan tangan Babel dikuatkan dalam pasal tiga puluh. Dalam tahun yang kesebelas, dalam pasal tiga puluh satu, kejatuhan Mesir dan dampaknya atas dunia dinyatakan.

The Twelfth Year & Jerusalem’s Fall

ឆ្នាំទីដប់ពីរ និងការដួលរលំរបស់ក្រុងយេរូសាឡឹម

The two dates in the twelfth year are located in Ezekiel thirty-two.

Makadua a matlha a mo ngwageng wa bolesome le bobedi a fitlhelwa mo go Esekiele 32.

And it came to pass in the twelfth year, in the twelfth month, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, take up a lamentation for Pharaoh king of Egypt, and say unto him, Thou art like a young lion of the nations, and thou art as a whale in the seas: and thou camest forth with thy rivers, and troubledst the waters with thy feet, and fouledst their rivers. Thus saith the Lord God; I will therefore spread out my net over thee with a company of many people; and they shall bring thee up in my net. Ezekiel 32:1–3.

Lalu terjadilah pada tahun yang kedua belas, pada bulan yang kedua belas, pada hari pertama bulan itu, datanglah firman Tuhan kepadaku, demikian: Hai anak manusia, nyanyikanlah suatu ratapan atas Firaun, raja Mesir, dan katakanlah kepadanya: Engkau seperti singa muda di antara bangsa-bangsa, dan engkau seperti seekor paus di lautan; engkau menerobos keluar dengan sungai-sungaimu, mengeruhkan air dengan kakimu, dan mengotorkan sungai-sungainya. Beginilah firman Tuhan ALLAH: Sebab itu Aku akan membentangkan jala-Ku atasmu dengan sekumpulan banyak bangsa; dan mereka akan mengangkat engkau dalam jala-Ku. Yehezkiel 32:1–3.

It came to pass also in the twelfth year, in the fifteenth day of the month, that the word of the Lord came unto me, saying, Son of man, wail for the multitude of Egypt, and cast them down, even her, and the daughters of the famous nations, unto the nether parts of the earth, with them that go down into the pit. Ezekiel 32:17, 18.

Dipego gape mo ngwageng wa bolesomepedi, ka letsatsi la bolesomehlano la kgwedi, lefoko la Morena la tla go nna, la re: Morwa motho, hutsafalela bontsi jwa Egepeto, mme o ba latlhele fa tlase, ene le bomorwadie ba ditšhaba tse di tumileng, kwa mafelong a a kwa tlase a lefatshe, le bone ba ba fologelang mo khuting. Hesekiele 32:17, 18.

Pharaoh and His Multitude

Faro le Sechaba sa Hae

In chapter thirty-one’s pronouncement upon Egypt, the final verses state:

Ha khaolo ya masome a mararo le bongwe ya polelo ya kahlolo kgatlhanong le Egepeto, ditemana tsa bofelo di bolela jaana:

I made the nations to shake at the sound of his fall, when I cast him down to hell with them that descend into the pit: and all the trees of Eden, the choice and best of Lebanon, all that drink water, shall be comforted in the nether parts of the earth. They also went down into hell with him unto them that be slain with the sword; and they that were his arm, that dwelt under his shadow in the midst of the heathen. To whom art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth: thou shalt lie in the midst of the uncircumcised with them that be slain by the sword. This is Pharaoh and all his multitude, saith the Lord God. Ezekiel 31:16–18.

Ndziendle matiko leswaku ma tsekatseka hi mpfumawulo wa ku wa ka yena, loko ndzi n’wi hoxa exihahleni swin’we ni lava xikelaka emugodini; kutani mirhi hinkwayo ya Edeni, yo hlawuleka ni leyinene swinene ya Lebanoni, hinkwayo leyi nwaka mati, yi ta chaveleleka ematshan’weni ya le hansi ya misava. Na vona va xikele exihahleni swin’we na yena va ya eka lava dlayiweke hi banga; ni lava a va ri voko ra yena, lava a va tshama ehansi ka ndzhuti wa yena exikarhi ka vamatiko. Xana u fana na mani hi ndlela leyi eku vangameni ni le vukulukumbini exikarhi ka mirhi ya Edeni? kambe u ta xixiwa ehansi swin’we ni mirhi ya Edeni u ya ematshan’weni ya le hansi ya misava; u ta etlela exikarhi ka lava nga yimbangiki ni lava dlayiweke hi banga. Loyi i Faro ni ntshungu wa yena hinkwawo, ku vula Hosi Yehovha. Ezekiel 31:16–18.

In chapter thirty-two’s pronouncement upon Egypt, the final verses repeats and enlarges upon chapter thirty-one and it includes a parallel ending statement.

Dalam nubuat pasal tiga puluh dua terhadap Mesir, ayat-ayat penutup mengulangi dan memperluas pasal tiga puluh satu, serta mencakup pernyataan penutup yang sejajar.

For I have caused my terror in the land of the living: and he shall be laid in the midst of the uncircumcised with them that are slain with the sword, even Pharaoh and all his multitude, saith the Lord God. Ezekiel 32:32.

Kerana Aku telah menimbulkan kedahsyatan-Ku di negeri orang hidup; dan ia akan dibaringkan di tengah-tengah orang yang tidak bersunat bersama-sama dengan mereka yang terbunuh oleh pedang, yakni Firaun dan seluruh rakyatnya, firman Tuhan ALLAH. Yehezkiel 32:32.

The Seventeen years of Chapter Twenty-nine

Kgaolo ya Mashome a Mabedi a Senyaga sa Somethataro

The dates located in the seventeen-year period represented in chapter twenty-nine identify Nebuchadnezzar conquering Egypt, and a forty-year period of desolation of Egypt. Forty represents a wilderness, typifying the thousand years that the earth is desolate.

Matiku a re mo nakong ya dingwaga di le lesome le bosupa e e emetsweng mo kgaolong ya masome a mabedi le borobabongwe a supa Nebukadenesare a fenya Egepeto, le nako ya dingwaga di le masome a mane ya tšhwalalo ya Egepeto. Masome a mane a emela naga ya sekaka, e e tshwantshang dingwaga tse sekete tse lefatshe le leng marope.

I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down at the presence of the Lord, and by his fierce anger. For thus hath the Lord said, The whole land shall be desolate; yet will I not make a full end. Jeremiah 4:23–27.

Ndzi vone misava, kutani, waswivo, a yi nga ri na xivumbeko, naswona a yi nga ri na nchumu; ni matilo, kambe a ma nga ri na ku vonakala. Ndzi vone tintshava, kutani, waswivo, a ti rhurhumela, ni switsunga hinkwaswo swi tsekatseka. Ndzi vone, kutani, waswivo, a ku nga ri na munhu, ni tinyanyana hinkwato ta matilo a ti balekile. Ndzi vone, kutani, waswivo, ndhawu leyi noneke a yi hundzuke mananga, ni miti hinkwayo ya kona a yi wisiwile emahlweni ka Yehovha, hikwalaho ka vukarhi bya yena lebyi hisaka. Hikuva Yehovha u vurile leswi: Tiko hinkwaro ri ta va rhumbi; kambe a ndzi nge ri herisi hinkwaro. Yeremiya 4:23–27.

At the end of Ezekiel twenty-nine’s forty years of the desolation of Egypt, the final resurrection of the wicked and their ultimate destruction is set forth.

Sa bofelong sa dingwaga tše masomenne tša tlhakatlhakano ya Egipita go Hesekiele 29, tsogo ya mafelelo ya ba babe le tshenyego ya bona ya mafelelo di bewa pepeneneng.

Fear, and the pit, and the snare, are upon thee, O inhabitant of the earth. And it shall come to pass, that he who fleeth from the noise of the fear shall fall into the pit; and he that cometh up out of the midst of the pit shall be taken in the snare: for the windows from on high are open, and the foundations of the earth do shake. The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly. The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it; and it shall fall, and not rise again. And it shall come to pass in that day, that the Lord shall punish the host of the high ones that are on high, and the kings of the earth upon the earth. And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited. Isaiah 24:17–22.

Tshabo, le mogodi, le moreo, di mo go wena, wena modudi wa lefatshe. Mme go tlaa diragala gore yo o tshabang modumo wa tshabo o tlaa wela mo mogoding; mme yo o tlhatlogang mo gare ga mogodi o tlaa tshwarwa mo moreong: gonne difensetere tsa kwa godimo di bulegile, mme metheo ya lefatshe e a roroma. Lefatshe le thubegile gotlhelele, lefatshe le phatlaladitswe gotlhelele, lefatshe le reketlile thata. Lefatshe le tlaa thetheekela kwa le kwa jaaka mongwe yo o tagilweng, mme le tlaa sutisiwa jaaka ntlwana; mme tlolo ya lone e tlaa nna bokete mo go lone; mme le tlaa wa, mme le se ka la tlhola le tsoga gape. Mme go tlaa diragala mo letsatsing leo gore Morena o tlaa otlhaya lesomo la ba ba kwa godimo kwa godimo, le dikgosi tsa lefatshe mo lefatsheng. Mme ba tlaa phuthiwa mmogo, jaaka bagolegwa ba phuthiwa mo mogoding, mme ba tlaa tswalelwa mo kgolegelong, mme morago ga malatsi a le mantsi ba tlaa etelwa. Isaia 24:17–22.

The message of Ezekiel that is brought together by the six dates associated with Egypt is identifying the earthly dragon powers ultimate destruction, which begins at the soon-coming Sunday law and continues on through to the final destruction of the wicked Egyptians at the end of the millennium.

Molaetsa oa Ezekiele o bokelloang hammoho ke matsatsi a tšeletseng a amanang le Egepeta o supa timetso ea ho qetela ea matla a drakone ea lefatše, e qalang ka molao oa Sontaha o atamelang kapele ’me e tsoela pele ho fihlela timetsong ea ho qetela ea Baegepeta ba khopo qetellong ea lilemo tse sekete.

In the prophetic testimony the beast and the false prophet reach their end at the lake of fire, which represents the Second Coming of Christ, but the dragon power’s lake of fire destruction is at the end of the millennium.

Dalam kesaksian nubuat, binatang itu dan nabi palsu itu mencapai akhirnya di lautan api, yang melambangkan Kedatangan Kristus yang Kedua, tetapi kebinasaan kuasa naga itu di lautan api terjadi pada akhir milenium.

And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh. Revelation 19:20, 21.

Binatang itu telah ditangkap, dan bersama-sama dengannya nabi palsu yang telah mengadakan mukjizat-mukjizat di hadapannya, yang dengannya ia menyesatkan mereka yang telah menerima tanda binatang itu dan mereka yang menyembah patungnya. Keduanya dicampakkan hidup-hidup ke dalam lautan api yang menyala-nyala oleh belerang. Dan orang-orang yang selebihnya dibunuh dengan pedang Dia yang duduk di atas kuda itu, yaitu pedang yang keluar dari mulut-Nya; dan semua burung dipuaskan dengan daging mereka. Wahyu 19:20, 21.

The beast and false prophet end prophetically at the second return of Christ, but the dragon meets his fate one thousand years later at the third return of Christ.

Sasatoo aa kɔtɔkoraa no ne nkontompo diyifoɔ no wɔn nkɔmhyɛ mu awieeɛ ba Kristo mma a ɔtɔ so mmienu no mu, na mmom ɔbonsam no hyia ne nkrabea mfeɛ apem akyi, Kristo mma a ɔtɔ so mmiɛnsa no mu.

And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. Revelation 20:1–3.

Ndzi tlhela ndzi vona ntsumi yi xika hi le tilweni, yi ri ni xilotlelo xa xidziva lexi nga riki na makumu ni nketani leyikulu evokweni ra yona. Kutani yi khoma dragona, nyoka leya khale, leyi nga Diyavulosi na Sathana, yi n'wi boha malembe ya khume-makume-nharhu, kutani yi n'wi hoxa exidziveni lexi nga riki na makumu, yi n'wi pfalela, yi n'wi funghela hi xifungu, leswaku a nga ha kanganyisi matiko, ku kondza ku hetiseka malembe ya khume-makume-nharhu; kutani endzhaku ka sweswo u fanele ku ntshunxiwa nkarhinyana. Nhlavutelo 20:1–3.

The Eleventh and Twelfth Years

ឆ្នាំទីដប់មួយ និងឆ្នាំទីដប់ពីរ

The ‘seventeen’ year period set forth in Ezekiel twenty-nine’s two dates began in the tenth year of the captivity and ended in the twenty-seventh year. The messages of chapter thirty and thirty-one were set forth in the eleventh year, and the two dates set forth in chapter thirty-two were given in the twelfth year of the captivity. The seventeen-year period that began the tenth year, roughly at the beginning of the siege of Jerusalem, was followed by the two Egyptian messages of the eleventh year set forth in chapters thirty and thirty-one. Together the two messages of the eleventh year represent a message just prior to the Sunday law. The other two Egyptian messages of the twelfth year occurred at or shortly after the destruction of Jerusalem in 586/585 BC.

Nako ya lile ‘kumi na saba’ iliyowekwa mbele katika tarehe mbili za Ezekieli ishirini na tisa ilianza katika mwaka wa kumi wa utekwani na ikaishia katika mwaka wa ishirini na saba. Ujumbe wa sura ya thelathini na ya thelathini na moja uliwekwa mbele katika mwaka wa kumi na moja, na tarehe mbili zilizowekwa mbele katika sura ya thelathini na mbili zilitolewa katika mwaka wa kumi na mbili wa utekwani. Nako ya miaka kumi na saba iliyoanza katika mwaka wa kumi, takriban mwanzoni mwa kuzingirwa kwa Yerusalemu, ilifuatwa na jumbe mbili za Misri za mwaka wa kumi na moja zilizowekwa mbele katika sura ya thelathini na ya thelathini na moja. Kwa pamoja jumbe hizo mbili za mwaka wa kumi na moja zinawakilisha ujumbe ulio karibu tu kabla ya sheria ya Jumapili. Jumbe nyingine mbili za Misri za mwaka wa kumi na mbili zilitukia wakati wa, au muda mfupi baada ya, kuharibiwa kwa Yerusalemu katika mwaka 586/585 KK.

The message of Christ’s coming is proclaimed as part of the Midnight Cry message that changes to the loud cry message at the Sunday law. Two messages of Egypt are proclaimed before the Sunday law and two messages of Egypt are proclaimed at or just after the Sunday law The doubling of the messages that are given in the same year, during the siege that culminates at the destruction of Jerusalem and the other two messages at the Sunday law, typify the second angel’s message, where there is always a doubling.

ʔagag ki Kristo ʔa pman diʔis pman la peʔa mʔon la Midnight Cry pman saʔhsaʔh yɔʔe la loud cry pman pman ni Sunday law. Pnɨs pman ni Egypt niʔis saʔhsaʔh yɔʔe ni Sunday law, la pnɨs pman ni Egypt niʔis saʔhsaʔh pman la ni Sunday law mɔk ʔa pman hɨn pɔʔ. Katiʔaʔ ʔa pman niʔis peʔa pman la pənaʔs hnaʔ yɔʔe la ti pman ni pman saʔhsaʔh kʰlɛʔ la pman hmaʔ Jerusalem, la pnɨs pman hɔʔ yɔʔe la Sunday law, hɛʔ typify pman ni second angel, pman peʔa hɔʔe katiʔaʔ hɛʔ ʔaʔcɔʔ.

A second message is always followed by the third message.

Bogosi jwa bobedi bo latelwa ka metlha ke bogosi jwa boraro.

“By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.

“Langka pena ama sura, hita naeng mandokhon hatigoran on, patuduhon urutanna, dohot panerapan ni angka hasurirangan na mamboan hita tu barita ni suru-suruan na patoluhon. Ndang tarbahen na patoluhon i molo so adong na parjolo dohot na paduahon. Angka barita on ingkon lehonon hita tu portibi on marhite angka pustaha na dipahehe, marhite angka khotbah, marpatuduhon di bagasan garis ni sejarah hasurirangan angka perkara naung masa dohot angka perkara na naeng masa.” Selected Messages, buku 2, 104, 105.

At the third message the door of probation is closed. Probation closes for the United States at the Sunday law and probation closes for the world when Michael stands up. Both closed doors represent a third message that is always proceeded by the second message that is always a twofold message.

Pada pekabaran ketiga, pintu kasihan ditutup. Masa kasihan bagi Amerika Serikat berakhir pada hukum hari Minggu, dan masa kasihan bagi dunia berakhir ketika Mikhael bangkit. Kedua penutupan pintu itu melambangkan pekabaran ketiga yang senantiasa didahului oleh pekabaran kedua, yang senantiasa merupakan pekabaran rangkap dua.

The empowerment of the second angel is accomplished when it is joined by the message of the Midnight Cry. The two messages pronounced upon mankind, as represented by Ezekiel’s pronouncements upon Egypt in chapter thirty and thirty-one identify when the message of the Midnight Cry joins the second angel, and the two messages of chapter thirty-two are identifying the empowerment of the third angel in the loud cry.

Ho matlafatsoa ha lengeloi la bobeli ho phethahala ha le kopanngoa le molaetsa oa Sello sa Har’a Bosiu. Melaetsa e ’meli e phatlalalitsoeng holim’a moloko oa batho, joalokaha e emetsoe ke liphatlalatso tsa Ezekiele holim’a Egepeta khaolong ea mashome a mararo le ea mashome a mararo a motso o mong, e supa nako eo ka eona molaetsa oa Sello sa Har’a Bosiu o kopanang le lengeloi la bobeli, ’me melaetsa e ’meli ea khaolo ea mashome a mararo a metso e ’meli e supa ho matlafatsoa ha lengeloi la boraro mohoeng o moholo.

Ezekiel’s wheels of the complex interplay of human events identifies the last warning for mankind, which is the third angel’s warning, and the third angel is made up of the first and second angel’s warnings. The Midnight Cry before the Sunday law and the loud cry after the Sunday law is represented by Ezekiel’s four dates that fall within the ‘seventeen’ years of chapter twenty-nine’s alpha and omega dates that align with the hidden history of Daniel eleven verse forty, as represented in verses eleven through sixteen of the same chapter.

Amasondo kaHezekeli okusebenzisana okuyinkimbinkimbi kwezehlakalo zabantu aveza isixwayiso sokugcina sesintu, esiyisixwayiso sengelosi yesithathu; futhi ingelosi yesithathu yakhiwa yizixwayiso zengelosi yokuqala neyesibili. Ukukhala Kwaphakathi Nobusuku ngaphambi komthetho weSonto, nokukhala okukhulu ngemva komthetho weSonto, kufanekiswa yizinsuku ezine zikaHezekeli eziwela phakathi kweminyaka “eyishumi nesikhombisa” yezinsuku ze-alfa ne-omega zesahluko samashumi amabili nesishiyagalolunye, ezihambisana nomlando ofihlekile kaDaniyeli isahluko seshumi nanye ivesi lamashumi amane, njengoba kufanekiswa emavesini ayishumi nanye kuya kwayishumi nesithupha esahluko esifanayo.

In Daniel chapter ten, Daniel, as with Ezekiel, is made dumb. Daniel’s dumbness is brought about in the middle of three touches; the first and third touches came from the angel Gabriel and the middle touch was the touch of Christ. Daniel, as with Peter between Caesarea-Philippi and the cross, is in the middle. In the middle Peter saw the glorified Christ, as did Daniel in chapter ten. The middle of the three angels is the second message, which is a combination of two messages.

Mu Daniel chapta ten, Daniel, nga itirwa Ezekiel, akakomesebwa okwogera. Obubule bwe obw’okuba mute bwayitwamu wakati mu kukwatibwako kusatu; okukwatibwako okw’olubereberye n’okw’okusatu kwava eri malaika Gabulyeri, era okukwatibwako okw’omu makkati kwali kwa Kristo. Daniel, nga ne Peetero wakati wa Kayisaliya-Ffiripo n’omusaalaba, ali mu makkati. Mu makkati Peetero yalaba Kristo agulumiziddwa, nga Daniel bwe yakola mu chapta ten. Omu makkati mu bamalayika basatu bwe bubaka obwokubiri, obugatta obubaka bubiri.

5th Day of the 4th Month & 1844

ថ្ងៃទី​៥ ខែ​ទី​៤ និង​ឆ្នាំ​១៨៤៤

In Ezekiel chapter one, verses one and two Ezekiel is at the fifth day of the fourth month, which aligns with the middle of the seventh month movement in 1844. Ezekiel is midway between April 19th and October 22, 1844, just as was Samuel Snow, the messenger of the Midnight Cry in 1844, when he presented his first clear view of the message in Boston, 93 days after April 19th and 93 days before the door closed on October 22, 1844. Samuel Snow was in Boston on July 21, 1844 midway in the seventh month movement, unaware that he was prophetically standing with Peter at the Mount of Transfiguration, Ezekiel in the thirtieth year of the seventeenth Jubilee cycle and Daniel’s second touch during the looking glass vision of chapter ten. 2026 represents the forty-seventh year of the seventieth Jubilee cycle that concludes in 2028.

Aga Cikcik 1, ayat 1 enggau 2, Ezekiel bisi ba hari ti kelima dalam bulan ti pengempat, ti sejalai enggau penengah gerakan bulan ti ketujuh dalam taun 1844. Ezekiel bisi di tenga-tenga entara 19 April enggau 22 Oktober 1844, sebaka enggau Samuel Snow, utusan Tangis Tengah Malam dalam 1844, lebuh iya meri perening iya ti terubah ti terang senentang berita nya di Boston, 93 hari sapengudah 19 April enggau 93 hari sebedau pintu dikunci ba 22 Oktober 1844. Samuel Snow bisi di Boston ba 21 Julai 1844, ba penengah gerakan bulan ti ketujuh, nadai nemu diri iya secara nubuatan benung bediri enggau Peter ba Bukit Pemindah Rupa, enggau Ezekiel dalam taun ti ketiga puluh bagi pusingan Jubili ti ketujuh belas, sereta enggau sentuh Daniel ti kedua dalam pengelalau cermin pandang dalam Aga 10. Taun 2026 nyempamaka taun ti keempat puluh tujuh bagi pusingan Jubili ti ketujuh puluh ti penudi ba 2028.

Tyre

Tiro

Before we return to the dating of Ezekiel’s six references of Jerusalem, we should first identify the one date that was proclaimed against Tyre.

Muaichep Peterusalem ni Ezekiel rukkup en omw kotou, sipwe akomw angei me esinesin pwan ew fansoun ra arongorong ngeni Tyre.

And it came to pass in the eleventh year, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, because that Tyrus hath said against Jerusalem, Aha, she is broken that was the gates of the people: she is turned unto me: I shall be replenished, now she is laid waste: Therefore thus saith the Lord God; Behold, I am against thee, O Tyrus, and will cause many nations to come up against thee, as the sea causeth his waves to come up. And they shall destroy the walls of Tyrus, and break down her towers: I will also scrape her dust from her, and make her like the top of a rock. It shall be a place for the spreading of nets in the midst of the sea: for I have spoken it, saith the Lord God: and it shall become a spoil to the nations. And her daughters which are in the field shall be slain by the sword; and they shall know that I am the Lord. For thus saith the Lord God; Behold, I will bring upon Tyrus Nebuchadrezzar king of Babylon, a king of kings, from the north, with horses, and with chariots, and with horsemen, and companies, and much people.

Ku suka khotekile hi lembe ra vukhume na rin’we, hi siku ro sungula ra n’hweti, rito ra HOSI Xikwembu ri ta eka mina, ri ku: N’wana wa munhu, hikuva Tiri u vulavurile ku lwa na Yerusalema, a ku, Aha, u tshovekile, loyi a ri tinyangwa ta matiko; u hundzukele eka mina; mina ndzi ta tala, leswi a onhakeriwile: Hikokwalaho, Yehovha HOSI Xikwembu u ri: Waswivo, ndzi lwa na wena, wena Tiri, naswona ndzi ta endla leswaku matiko yo tala ma ku hlasela, hilaha lwandle ri endlaka magandlati ya rona ma tlakuka hakona. Kutani va ta lovisa swirhendzevutana swa Tiri, va wisa swihondzo swa rona; ndzi tlhela ndzi kukula ntshuri wa rona eka rona, ndzi ri endla ri fana ni nhloko ya ribye. Ri ta va ndhawu ya ku andlalela tinkota exikarhi ka lwandle; hikuva ndzi swi vulavurile, ku vula HOSI Xikwembu; naswona ri ta va leswi matiko ma swi phangaka. Ni vana va rona va xisati lava nga emasin’wini va ta dlayiwa hi banga; kutani va ta tiva leswaku hi mina HOSI. Hikuva Yehovha HOSI Xikwembu u ri: Waswivo, ndzi ta tisa ehenhla ka Tiri Nebukadretsara hosi ya Babilona, hosi ya tihosi, ku suka en’walungwini, ni tihanci, ni makalichi, ni vakhandziyi va tihanci, ni mintlawa ya masocha, ni vanhu vo tala.

He shall slay with the sword thy daughters in the field: and he shall make a fort against thee, and cast a mount against thee, and lift up the buckler against thee. And he shall set engines of war against thy walls, and with his axes he shall break down thy towers. By reason of the abundance of his horses their dust shall cover thee: thy walls shall shake at the noise of the horsemen, and of the wheels, and of the chariots, when he shall enter into thy gates, as men enter into a city wherein is made a breach. With the hoofs of his horses shall he tread down all thy streets: he shall slay thy people by the sword, and thy strong garrisons shall go down to the ground. And they shall make a spoil of thy riches, and make a prey of thy merchandise: and they shall break down thy walls, and destroy thy pleasant houses: and they shall lay thy stones and thy timber and thy dust in the midst of the water. And I will cause the noise of thy songs to cease; and the sound of thy harps shall be no more heard. And I will make thee like the top of a rock: thou shalt be a place to spread nets upon; thou shalt be built no more: for I the Lord have spoken it, saith the Lord God.

Ia akan membunuh anak-anak perempuanmu di padang dengan pedang; dan ia akan mendirikan kubu pengepungan terhadap engkau, menimbunkan tanggul terhadap engkau, dan mengangkat perisai terhadap engkau. Ia akan memasang alat-alat perang melawan tembok-tembokmu, dan dengan kapak-kapaknya ia akan merobohkan menara-menaramu. Oleh karena banyaknya kuda-kudanya, debu yang ditimbulkannya akan menyelubungi engkau; tembok-tembokmu akan berguncang oleh bunyi para penunggang kuda, oleh bunyi roda-roda dan kereta-kereta, ketika ia masuk ke pintu-pintumu, seperti orang masuk ke dalam kota yang sudah ditembus. Dengan kuku kuda-kudanya ia akan menginjak-injak segala jalanmu; ia akan membunuh rakyatmu dengan pedang, dan kubu-kubu pertahananmu yang kuat akan roboh ke tanah. Mereka akan merampas kekayaanmu dan menjarah barang daganganmu; mereka akan merobohkan tembok-tembokmu dan memusnahkan rumah-rumahmu yang indah; batu-batumu, kayu-kayumu, dan debumu akan mereka buang ke tengah air. Aku akan menghentikan bunyi nyanyianmu, dan suara kecapimu tidak akan terdengar lagi. Aku akan menjadikan engkau seperti puncak gunung batu; engkau akan menjadi tempat membentangkan jala; engkau tidak akan dibangun lagi, sebab Aku, TUHAN, telah mengatakannya, demikianlah firman Tuhan ALLAH.

Thus saith the Lord God to Tyrus; Shall not the isles shake at the sound of thy fall, when the wounded cry, when the slaughter is made in the midst of thee? Then all the princes of the sea shall come down from their thrones, and lay away their robes, and put off their broidered garments: they shall clothe themselves with trembling; they shall sit upon the ground, and shall tremble at every moment, and be astonished at thee. And they shall take up a lamentation for thee, and say to thee, How art thou destroyed, that wast inhabited of seafaring men, the renowned city, which wast strong in the sea, she and her inhabitants, which cause their terror to be on all that haunt it! Now shall the isles tremble in the day of thy fall; yea, the isles that are in the sea shall be troubled at thy departure. For thus saith the Lord God; When I shall make thee a desolate city, like the cities that are not inhabited; when I shall bring up the deep upon thee, and great waters shall cover thee; When I shall bring thee down with them that descend into the pit, with the people of old time, and shall set thee in the low parts of the earth, in places desolate of old, with them that go down to the pit, that thou be not inhabited; and I shall set glory in the land of the living; I will make thee a terror, and thou shalt be no more: though thou be sought for, yet shalt thou never be found again, saith the Lord God. Ezekiel 26:1–21.

TUHAN Allah berfirman demikian kepada Tirus: Tidakkah pulau-pulau akan gemetar mendengar bunyi kejatuhanmu, ketika orang-orang yang terluka berteriak, ketika pembantaian terjadi di tengah-tengahmu? Maka semua raja laut akan turun dari takhta mereka, menanggalkan jubah-jubah mereka, dan melepaskan pakaian sulaman mereka; mereka akan mengenakan kegentaran; mereka akan duduk di tanah, dan gemetar setiap saat, dan tercengang melihat engkau. Mereka akan melantunkan ratapan atasmu, dan berkata kepadamu: Betapa engkau telah dibinasakan, hai engkau yang dahulu didiami oleh para pelaut, kota yang termasyhur, yang kuat di laut, engkau dan pendudukmu, yang menimbulkan kedahsyatan mereka atas semua orang yang mendiaminya! Sekarang pulau-pulau akan gemetar pada hari kejatuhanmu; ya, pulau-pulau yang ada di laut akan terkejut oleh lenyapmu. Sebab beginilah firman TUHAN Allah: Pada waktu Aku menjadikan engkau kota yang sunyi sepi, seperti kota-kota yang tidak berpenduduk; pada waktu Aku mendatangkan samudra raya ke atasmu, dan air yang besar menutupi engkau; pada waktu Aku menurunkan engkau bersama-sama mereka yang turun ke liang kubur, dengan bangsa-bangsa zaman dahulu, dan menempatkan engkau di bagian-bagian bumi yang paling bawah, di tempat-tempat yang telah sunyi sejak dahulu kala, bersama mereka yang turun ke liang kubur, supaya engkau tidak lagi didiami; dan Aku menempatkan kemuliaan di negeri orang-orang hidup; Aku akan menjadikan engkau suatu kedahsyatan, dan engkau tidak akan ada lagi; sekalipun engkau dicari, engkau tidak akan pernah ditemukan lagi, firman TUHAN Allah. Yehezkiel 26:1–21.

The message of Tyre was proclaimed the year that Jerusalem was destroyed, and it represents the overthrow of the sixth kingdom of Bible prophecy at the soon-coming Sunday law. At the Sunday law, the United States (Tyre) prophetically rejoices because it has overthrown Jerusalem, which Sister White identifies as the Laodicean Seventh-day Adventist church, which Ezekiel calls the “gates of the people.” Tyre identifies that Jerusalem “was” the gates of the people in the past tense. A “gate” is a church prophetically.

Ba molaetsa wa Tiro o bolelwa ka ngwaga wo Jerusalema e fedišitšwego ka wona, gomme o emela go wa ga mmušo wa botshelela wa boporofeta bja Beibele molaong wa Lamorena wa kgauswi le go tla. Molaong wa Lamorena, United States (Tiro) ka boporofeta e a thaba ka gobane e fedišitše Jerusalema, yeo Kgaetšedi White a e hlaolago e le kereke ya Laodisea ya Seventh-day Adventist, yeo Hesekiele a e bitšago “dikgoro tša batho.” Tiro e bontšha gore Jerusalema “e be e le” dikgoro tša batho, ka nako ye e fetilego. “Kgoro” ka boporofeta ke kereke.

And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Bethel: but the name of that city was called Luz at the first. Genesis 28:17–19.

Maka ia takut, lalu berkata, Alangkah dahsyatnya tempat ini! Ini tidak lain ialah rumah Allah, dan inilah pintu gerbang sorga. Keesokan harinya pagi-pagi Yakub bangun, lalu mengambil batu yang dipakainya sebagai alas kepala, mendirikannya menjadi tugu, dan menuangkan minyak ke atasnya. Ia menamai tempat itu Betel; tetapi dahulu nama kota itu ialah Lus. Kejadian 28:17–19.

The word “Bethel” means house of God, and Tyre rejoices that is has forced the Laodicean Seventh-day Adventist church to accept the enforcement of the worship of the sun. But in spite of the misguided celebration of those enforcing the worship of the sun, God through Ezekiel states that, “I am against thee, O Tyrus, and will cause many nations to come up against thee, as the sea causeth his waves to come up. And they shall destroy the walls of Tyrus, and break down her towers.”

Leina “Betela” lo pulapulaen “im bilong God,” na Tair i amamas olsem em i bin mekim Laodisia Seventh-day Adventist sios i mas kisim pasin bilong strongim lotu long san. Tasol maski long dispela amamas bilong ol husat i strongim lotu long san we i paul long stretpela rot, God i tokaut long rot bilong Esekiel olsem, “Mi birua long yu, O Tairus, na bai mekim planti kantri i kam antap long yu, olsem solwara i save mekim ol weiv bilong en i kam antap. Na ol bai bagarapim ol banis bilong Tairus, na brukim daun ol taua bilong em.”

The “walls of Tyrus” represent the protection of Tyrus. A “wall” is the symbol of the Ten Commandments.

“mishale ya Tyrus” yi yimela nsirhelelo ya Tyrus. “Mishale” i xikombiso xa Milawu ya Khume.

“The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.” Prophets and Kings, 677.

“Nabi di sini menggambarkan suatu umat yang, pada masa kemurtadan umum dari kebenaran dan keadilan, sedang berusaha memulihkan asas-asas yang menjadi dasar kerajaan Allah. Mereka adalah para pembaik dari suatu kebocoran yang telah dibuat dalam hukum Allah—tembok yang telah Ia tempatkan di sekeliling umat pilihan-Nya untuk perlindungan mereka, dan ketaatan kepada ajaran-ajarannya tentang keadilan, kebenaran, dan kemurnian itulah yang harus menjadi perlindungan mereka yang tetap.” Prophets and Kings, 677.

God’s law is a wall of protection, but walls in the plural represents the two principles that ‘protected’ and produced the prosperity and success of Tyrus, a symbol of the Republican horn of the United States.

Molao oa Molimo ke lerako la tšireletso, empa marako ka bongata a emela melao-motheo e ’meli e ileng ea “sireletsa” le ho hlahisa nala le katleho ea Tyre, e leng letšoao la lenaka la Rephabliki la United States.

“‘And he had two horns like a lamb.’ The lamblike horns indicate youth, innocence, and gentleness, fitly representing the character of the United States when presented to the prophet as ‘coming up’ in 1798. Among the Christian exiles who first fled to America and sought an asylum from royal oppression and priestly intolerance were many who determined to establish a government upon the broad foundation of civil and religious liberty. Their views found place in the Declaration of Independence, which sets forth the great truth that ‘all men are created equal’ and endowed with the inalienable right to ‘life, liberty, and the pursuit of happiness.’ And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity. The oppressed and downtrodden throughout Christendom have turned to this land with interest and hope. Millions have sought its shores, and the United States has risen to a place among the most powerful nations of the earth. …

“‘Ia mempunyai dua tanduk seperti anak domba.’ Tanduk yang menyerupai anak domba itu menandakan kemudaan, ketidakbersalahan, dan kelemahlembutan, yang dengan tepat melambangkan watak Amerika Syarikat ketika diperlihatkan kepada nabi sebagai ‘muncul’ pada tahun 1798. Antara para buangan Kristian yang mula-mula melarikan diri ke Amerika dan mencari tempat perlindungan daripada penindasan diraja serta ketidaktoleranan keimamatan, terdapat ramai yang bertekad untuk mendirikan sebuah pemerintahan di atas asas luas kebebasan sivil dan kebebasan beragama. Pandangan mereka mendapat tempat dalam Perisytiharan Kemerdekaan, yang mengemukakan kebenaran agung bahawa ‘semua manusia diciptakan sama’ dan dikurniai hak yang tidak dapat dicabut, iaitu ‘hidup, kebebasan, dan usaha mengejar kebahagiaan.’ Dan Perlembagaan menjamin kepada rakyat hak pemerintahan sendiri, dengan menetapkan bahawa wakil-wakil yang dipilih melalui undi rakyat hendaklah menggubal dan melaksanakan undang-undang. Kebebasan beragama juga dianugerahkan, dengan setiap orang dibenarkan menyembah Tuhan menurut suara hati nuraninya. Republikanisme dan Protestantisme menjadi prinsip-prinsip asas negara itu. Prinsip-prinsip ini ialah rahsia kuasa dan kemakmurannya. Mereka yang tertindas dan terinjak-injak di seluruh dunia Kristian telah memandang kepada negeri ini dengan minat dan harapan. Jutaan orang telah mencari pantainya, dan Amerika Syarikat telah bangkit ke suatu kedudukan antara bangsa-bangsa yang paling berkuasa di bumi. …”

“The lamblike horns and dragon voice of the symbol point to a striking contradiction between the professions and the practice of the nation thus represented. The ‘speaking’ of the nation is the action of its legislative and judicial authorities. By such action it will give the lie to those liberal and peaceful principles which it has put forth as the foundation of its policy. The prediction that it will speak ‘as a dragon’ and exercise ‘all the power of the first beast’ plainly foretells a development of the spirit of intolerance and persecution that was manifested by the nations represented by the dragon and the leopardlike beast. And the statement that the beast with two horns ‘causeth the earth and them which dwell therein to worship the first beast’ indicates that the authority of this nation is to be exercised in enforcing some observance which shall be an act of homage to the papacy.

“Tanduk-tanduk seperti anak domba dan suara naga pada simbol itu menunjuk kepada suatu pertentangan yang mencolok antara pengakuan dan amalan bangsa yang dengan demikian dilambangkan itu. ‘Berbicara’nya bangsa itu ialah tindakan pihak berkuasa perundangan dan kehakimannya. Melalui tindakan sedemikian, bangsa itu akan mendustakan prinsip-prinsip liberal dan damai yang telah dikemukakannya sebagai asas dasarnya. Nubuatan bahawa bangsa itu akan berbicara ‘seperti seekor naga’ dan menjalankan ‘segala kuasa binatang yang pertama’ dengan jelas menubuatkan perkembangan roh ketidaktoleranan dan penganiayaan yang telah dinyatakan oleh bangsa-bangsa yang dilambangkan oleh naga dan binatang seperti harimau bintang itu. Dan pernyataan bahawa binatang yang bertanduk dua itu ‘menyebabkan bumi dan mereka yang diam di atasnya menyembah binatang yang pertama’ menunjukkan bahawa kuasa bangsa ini akan digunakan untuk menguatkuasakan suatu amalan yang akan menjadi suatu tindakan penghormatan kepada kepausan.”

“Such action would be directly contrary to the principles of this government, to the genius of its free institutions, to the direct and solemn avowals of the Declaration of Independence, and to the Constitution. The founders of the nation wisely sought to guard against the employment of secular power on the part of the church, with its inevitable result—intolerance and persecution. The Constitution provides that ‘Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof,’ and that ‘no religious test shall ever be required as a qualification to any office or public trust under the United States.’ Only in flagrant violation of these safeguards to the nation’s liberty, can any religious observance be enforced by civil authority. But the inconsistency of such action is no greater than is represented in the symbol. It is the beast with lamblike horns—in profession pure, gentle, and harmless—that speaks as a dragon.” The Great Controversy, 441, 442.

“Ketindakan yang demikian akan secara langsung bertentangan dengan prinsip-prinsip pemerintahan ini, dengan hakikat lembaga-lembaganya yang bebas, dengan pernyataan tegas dan khidmat dari Declaration of Independence, dan dengan Constitution. Para pendiri bangsa ini dengan bijaksana berusaha menjaga agar kuasa duniawi tidak digunakan oleh pihak gereja, dengan akibatnya yang tak terelakkan—intoleransi dan penganiayaan. Constitution menetapkan bahwa ‘Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof,’ dan bahwa ‘no religious test shall ever be required as a qualification to any office or public trust under the United States.’ Hanya dengan pelanggaran yang terang-terangan terhadap perlindungan-perlindungan bagi kebebasan bangsa ini, barulah suatu pemeliharaan agama dapat dipaksakan oleh wewenang sipil. Tetapi ketidaksesuaian tindakan semacam itu tidaklah lebih besar daripada yang digambarkan dalam lambang tersebut. Itulah binatang dengan tanduk seperti anak domba—dalam pengakuan murni, lemah lembut, dan tidak berbahaya—yang berbicara seperti seekor naga.” The Great Controversy, 441, 442.

The foundation of the United States is represented by the Declaration of Independence and the Constitution which represent Protestantism and Republicanism respectively. The “walls” of protection and prosperity are Republicanism and Protestantism, and at the Sunday law the principles of both the Declaration of Independence and the Constitution are overturned, for Nebuchadnezzar “shall set engines of war against thy walls, and with his axes he shall break down thy towers.”

Landasan Amerika Syarikat dilambangkan oleh Pengisytiharan Kemerdekaan dan Perlembagaan, yang masing-masing mewakili Protestantisme dan Republikanisme. “Tembok-tembok” perlindungan dan kemakmuran itu ialah Republikanisme dan Protestantisme, dan pada masa undang-undang Ahad prinsip-prinsip kedua-dua Pengisytiharan Kemerdekaan dan Perlembagaan digulingkan, kerana Nebukadnezar “shall set engines of war against thy walls, and with his axes he shall break down thy towers.”

At the Sunday law all the “towers” are broken down, and a tower is a symbol of a church whose foundational philosophy is represented by an effort of man to save himself. Speaking of Nimrod, the great rebel and his tower we are informed in Prophets and Kings, “When the tower had been partially completed, a portion of it was occupied as a dwelling place for the builders; other apartments, splendidly furnished and adorned, were devoted to their idols. The people rejoiced in their success, and praised the gods of silver and gold, and set themselves against the Ruler of heaven and earth.” At the Sunday law Tyrus rejoices that Jerusalem has been overthrown, but national apostasy is followed by national ruin, and the king of the north will then overthrow the walls and towers of the United States.

Mpango wa sheria ya Jumapili unapotekelezwa, “minara” yote inavunjwa, na mnara ni ishara ya kanisa ambalo falsafa yake ya msingi inawakilishwa na jitihada ya mwanadamu kujiokoa mwenyewe. Akizungumza juu ya Nimrodi, yule mwasi mkuu na mnara wake, tunaelezwa katika Prophets and Kings, “Wakati mnara ulikuwa umekamilika kwa sehemu, sehemu yake ilitumiwa kama mahali pa kuishi kwa wajenzi; vyumba vingine, vilivyopambwa na kuwekwa samani za fahari, vilitengwa kwa ajili ya sanamu zao. Watu walifurahia mafanikio yao, wakawasifu miungu ya fedha na dhahabu, na wakajiweka kinyume na Mtawala wa mbingu na nchi.” Katika sheria ya Jumapili Tiro hufurahia kwamba Yerusalemu imeangushwa, lakini uasi wa kitaifa hufuatiwa na maangamizi ya kitaifa, na mfalme wa kaskazini ndipo atakapobomoa kuta na minara ya Marekani.

We will begin to take up the six dates of Jerusalem in Ezekiel in the next article.

Katika makala inayofuata tutaanza kuyachukua tarehe sita za Yerusalemu katika Ezekieli.