Ezekiel represents those who have had a work of instruction accomplished for them by the Lion of the tribe of Judah, and His basic instruction is “line upon line.”
Hisqiʼel warra hojii barsiisaa Leenca gosa Yihudaa tiin isaaniif raawwatame argatan ni bakka buʼa; barsiisni buʼuuraa Isaa immoo “sarara irratti sarara” dha.
To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:12, 13.
ସେ କହିଲେ, “ଏହାହିଁ ସେହି ବିଶ୍ରାମ, ଯାହାଦ୍ୱାରା ତୁମେ କ୍ଲାନ୍ତଜନଙ୍କୁ ବିଶ୍ରାମ ଦେଇପାରିବ; ଏବଂ ଏହାହିଁ ସେହି ସତେଜତା”; ତଥାପି ସେମାନେ ଶୁଣିବାକୁ ଇଚ୍ଛା କଲେ ନାହିଁ। କିନ୍ତୁ ସଦାପ୍ରଭୁଙ୍କ ବାକ୍ୟ ସେମାନଙ୍କ ପାଇଁ ଆଜ୍ଞା ଉପରେ ଆଜ୍ଞା, ଆଜ୍ଞା ଉପରେ ଆଜ୍ଞା; ପଙ୍କ୍ତି ଉପରେ ପଙ୍କ୍ତି, ପଙ୍କ୍ତି ଉପରେ ପଙ୍କ୍ତି; ଏଠାରେ ଅଳ୍ପ, ସେଠାରେ ଅଳ୍ପ; ଯେଣୁ ସେମାନେ ଯାଇ, ପଛକୁ ପଡ଼ି, ଭଙ୍ଗ ହେଇ, ଫାନ୍ଦରେ ପଡ଼ି, ଧରା ପଡ଼ନ୍ତୁ। ଯିଶାୟ ୨୮:୧୨, ୧୩।
Currently the Lion of the tribe of Judah is opening up the book of Ezekiel. We are informed that Ezekiel is a priest in the thirtieth year, whether “thirty” represents his symbolic age as a priest, or the thirtieth year in the prophetic line that began at Josiah’s Great Jubilee. The final priesthood of the latter days is the one hundred and forty-four thousand, and the ancient literal histories typify a symbolic history in the latter days.
Amma yeroo ammaa Leencichi gosa Yihudaa kitaaba Hisqi’el banayaa jira. Hisqi’el waggaa soddomaffaa keessatti lubaa akka ta’e nutti himameera; “soddoma” jechuun umrii isaa kan fakkeenyaatti luba ta’e agarsiisuu isaa ta’uus ni danda’a, yookaan sarara raajii Yosiyaas Yubilei Guddaa isaatiin jalqabe keessatti waggaa soddomaffaa ta’uu isaa ta’uu danda’a. Lubummaan dhumaa kan bara mootummaa boodaa kun kuma dhibba afurtamii afurii dha, seenaawwan durii warra qabatamoonis guyyoota mootummaa boodaa keessatti seenaa fakkeenyaa agarsiisu.
But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. Isaiah 61:6.
ᱟᱨ ᱟᱢᱮᱫᱚ ᱯᱨᱟᱵᱷᱩᱣᱟᱜ ᱯᱩᱨᱳᱦᱤᱛ ᱧᱩᱛᱩᱢᱟᱠᱟ; ᱞᱳᱠ ᱟᱢᱮᱫᱚ ᱟᱢᱟᱜ ᱤᱥᱣᱚᱨᱣᱟᱜ ᱥᱮᱵᱟᱠ ᱠᱚ ᱢᱮᱱᱟᱜᱼᱟ। ᱟᱢᱮ ᱡᱟᱛᱼᱯᱟᱛᱠᱚᱣᱟᱜ ᱫᱷᱚᱱ-ᱫᱚᱞᱚᱛ ᱡᱚᱢᱮᱭᱟ, ᱟᱨ ᱩᱱᱠᱩᱣᱟᱜ ᱢᱟᱦᱤᱢᱟ ᱨᱮ ᱟᱢᱮ ᱟᱯᱱᱟᱜᱠᱚ ᱜᱚᱨᱚᱵ ᱠᱟᱱᱟ। ᱤᱥᱟᱭᱟ 61:6។
Ezekiel is a symbol of God’s people in the latter days–the sacred history which every prophetic testimony identifies. That sacred history is the movement of the third angel, which was especially typified by the movement of the first angel in 1840. The movement of the first angel was the alpha angel of the three angels and the third is the omega angel. Ezekiel is therefore aligned with Peter in the sealing time of the one hundred and forty-four thousand. The symbolic history both Peter and Ezekiel are located at, is represented as the history Panium.
ଏଜିକିଏଲ୍ ଶେଷ ଦିନଗୁଡ଼ିକରେ ଈଶ୍ୱରଙ୍କ ଜନଙ୍କର ଗୋଟିଏ ପ୍ରତୀକ—ସେହି ପବିତ୍ର ଇତିହାସ, ଯାହାକୁ ପ୍ରତ୍ୟେକ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ସାକ୍ଷ୍ୟ ଚିହ୍ନିତ କରେ। ସେହି ପବିତ୍ର ଇତିହାସ ହେଉଛି ତୃତୀୟ ଦୂତର ଆନ୍ଦୋଳନ, ଯାହାକୁ ବିଶେଷଭାବରେ 1840 ମସିହାରେ ପ୍ରଥମ ଦୂତର ଆନ୍ଦୋଳନ ଦ୍ୱାରା ପ୍ରତିରୂପିତ କରାଯାଇଥିଲା। ପ୍ରଥମ ଦୂତର ଆନ୍ଦୋଳନ ତିନି ଦୂତଙ୍କ ମଧ୍ୟରେ ଆଲ୍ଫା ଦୂତ ଥିଲା ଏବଂ ତୃତୀୟଟି ହେଉଛି ଓମେଗା ଦୂତ। ଏହିପରି, ଏଜିକିଏଲ୍ ଏକ ଶତ ଚୁଆଳିଶ ହଜାରଙ୍କ ସୀଲ୍ କରିବାର ସମୟରେ ପିତରଙ୍କ ସହ ସମଲିଙ୍ଗିତ ଅଛନ୍ତି। ଯେ ପ୍ରତୀକାତ୍ମକ ଇତିହାସରେ ପିତର ଓ ଏଜିକିଏଲ୍ ଉଭୟଙ୍କୁ ସ୍ଥାନ ଦିଆଯାଇଛି, ସେହି ଇତିହାସକୁ ପାନିଅମ୍ର ଇତିହାସ ଭାବେ ପ୍ରତିନିଧିତ୍ୱ କରାଯାଇଛି।
The Little Book
ᱦᱩᱰᱤᱧ ᱯᱚᱛᱚᱵ
Ezekiel takes the little book, as did John in Revelation ten.
Hisqi’el akkuma xiqqaa sana akka Yohannis Mul’ata boqonnaa kudhan keessatti godhe fudhata.
But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–10, 3:1–3.
Macaafa ilma namaa, waan ani sitti dubbadhu dhaga’i; akka mana fincilaa sanaatti ati fincilaa hin ta’in; afaan kee bani, waan ani siif kennu nyaadhu. Anis yommuu ilaalu, kunoo, harki tokko gara koo ergame; kunoo immoo, kitaabni maramaa tokko isa keessa ture; innis fuula koo duratti isa diriirse; innis keessaa fi alaan irratti barreeffamee ture; keessa isaas boo’icha, gadda, fi wayyoo’uun barreeffamee ture. Ammas akkana naan jedhe: Yaa ilma namaa, waan argattu nyaadhu; kitaaba maramaa kana nyaadhu, dhaqiitii mana Israa’elitti dubbadhu. Kanaafis ani afaan koo bane; innis kitaaba maramaa sana akka ani nyaadhu na godhe. Innis akkana naan jedhe: Yaa ilma namaa, garaan kee haa nyaatu, kitaaba maramaa ani siif kennu kanaan keessaa kee guuti. Sana booda anis isa nyaadhe; afaan koo keessattis mi’aadhaan akka dammaatti ture. Hisqi’eel 2:8–10, 3:1–3.
In Revelation ten, John eats the little book, and the entire chapter represents the manifestation of the power of God from August 11, 1840 until October 22, 1844.
Mu Mulʼata kurnan, Yohannis kitaaba xinnoo sana nyaata; bochi guutuunis mulʼata humna Waaqayyoo kan Hagayya 11, 1840 irraa jalqabee hamma Onkoloolessa 22, 1844 tti taʼe ni bakka buʼa.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
“ᱛᱮᱥᱟᱨ ᱫᱩᱛᱟᱹ ᱨᱮᱱᱟᱜ ᱥᱟᱱᱫᱮᱥ ᱨᱮ ᱯᱨᱚᱪᱟᱨ ᱨᱮ ᱡᱚᱦᱟᱨ ᱟᱹᱨ ᱫᱩᱛ ᱟᱯᱱᱟᱜ ᱢᱟᱦᱤᱢᱟ ᱛᱮ ᱥᱟᱱᱟᱢ ᱫᱷᱟᱨᱛᱤ ᱟᱞᱚᱜ ᱠᱟᱱᱟᱭ᱾ ᱱᱚᱰᱮ ᱢᱤᱫ ᱥᱟᱱᱟᱢ-ᱡᱟᱜᱟᱛ ᱯᱷᱮᱫᱟᱣ ᱟᱨ ᱟᱫᱽᱵᱷᱩᱛ ᱯᱮᱰᱟᱜ ᱨᱮᱱᱟᱜ ᱠᱟᱹᱢᱤ ᱟᱫᱽᱠᱟᱣ ᱮᱱᱟ᱾ 1840–44 ᱨᱮᱱᱟᱜ ᱟᱫᱽᱵᱷᱮᱱᱛ ᱟᱱᱫᱚᱞᱚᱱ ᱮᱥᱚᱨ ᱨᱮᱱᱟᱜ ᱥᱮᱫᱟᱭ ᱨᱮ ᱢᱤᱫ ᱢᱟᱦᱟᱱ ᱟᱨ ᱡᱚᱱᱚᱢ ᱯᱨᱚᱠᱟᱥ ᱛᱟᱦᱮᱱᱟ; ᱯᱩᱭᱞᱩ ᱫᱩᱛᱟᱹ ᱨᱮᱱᱟᱜ ᱥᱟᱱᱫᱮᱥ ᱡᱟᱜᱟᱛ ᱨᱮᱱᱟᱜ ᱥᱟᱱᱟᱢ ᱢᱤᱥᱱᱟᱨᱤ ᱥᱴᱮᱥᱚᱱ ᱨᱮ ᱵᱟᱦᱟᱞ ᱮᱱᱟ, ᱟᱨ ᱠᱤᱪᱷᱩ ᱫᱤᱥᱟᱹᱢ ᱨᱮ ᱫᱷᱚᱨᱚᱢ ᱨᱮ ᱥᱟᱵ ᱥᱮ ᱵᱮᱥᱤ ᱨᱩᱪᱤ ᱛᱟᱦᱮᱱᱟ, ᱡᱮᱞᱮᱠᱟ ᱢᱤᱫ ᱦᱚᱸ ᱫᱤᱥᱟᱹᱢ ᱨᱮ ᱢᱤᱫ ᱛᱮ ᱥᱚᱞᱟᱦ ᱥᱚᱛᱟᱵᱽᱫᱤ ᱨᱮᱱᱟᱜ ᱨᱮᱯᱷᱚᱨᱢᱮᱥᱚᱱ ᱛᱟᱭᱚᱢ ᱠᱷᱚᱱ ᱵᱮᱥ ᱩᱧᱩᱫ ᱮᱱᱟ; ᱢᱮᱱᱠᱷᱟᱱ ᱱᱚᱣᱟ ᱠᱚ ᱛᱮᱥᱟᱨ ᱫᱩᱛᱟᱹ ᱨᱮᱱᱟᱜ ᱢᱩᱪᱟᱹᱫ ᱪᱮᱛᱟᱣᱱᱤ ᱨᱮ ᱦᱚᱭ ᱯᱮᱰᱟᱜ ᱟᱱᱫᱚᱞᱚᱱ ᱛᱮ ᱵᱟᱭᱥᱤ ᱮᱱᱟᱭ᱾” The Great Controversy, 611.
Ezekiel is aligned with John in Chapter ten of Revelation, so Peter, John and Ezekiel stand together in their allotted place during the sealing time of the one hundred and forty-four thousand.
Hisqiʼeel Yohaannis wajjin Mulʼata boqonnaa kudhan keessatti wal qixa dha; kanaaf, yeroo cufamuu kuma dhibba afurtamii afurii keessatti, Pheexiros, Yohaannis fi Hisqiʼeel iddoo isaanii isaaniif ramadame keessatti wal wajjin dhaabbatu.
1840 to 1844 represents a four-year-period that began when the time prophecy that began with a one-hundred-and-fifty-year period on July 27, 1299. Those “five months” ended and joined with the time prophecy of three hundred ninety-one years and fifteen days that concluded on August 11, 1840, when the glorious manifestation of the power of God was manifested until October 22, 1844. Then the application of prophetic time ceased.
୧୮୪୦ ରୁ ୧୮୪୪ ପର୍ଯ୍ୟନ୍ତ ଏକ ଚାରି-ବର୍ଷୀୟ ଅବଧିଙ୍କୁ ସୂଚିତ କରେ, ଯାହାର ଆରମ୍ଭ ସେହି ସମୟ-ଭବିଷ୍ୟବାଣୀରୁ ହୋଇଥିଲା, ଯାହା ଜୁଲାଇ ୨୭, ୧୨୯୯ ରେ ଏକ ଶତ ପଞ୍ଚାଶ ବର୍ଷର ଅବଧି ସହ ଆରମ୍ଭ ହୋଇଥିଲା। ସେହି “ପାଞ୍ଚ ମାସ” ସମାପ୍ତ ହେଲା ଏବଂ ତିନି ଶତ ଏକାନବେ ବର୍ଷ ଓ ପନ୍ଦର ଦିନର ସମୟ-ଭବିଷ୍ୟବାଣୀ ସହ ଯୁକ୍ତ ହେଲା, ଯାହା ଅଗଷ୍ଟ ୧୧, ୧୮୪୦ ରେ ସମାପ୍ତ ହେଲା, ଯେତେବେଳେ ଦେବଙ୍କ ଶକ୍ତିର ଗୌରବମୟ ପ୍ରକାଶ ଅକ୍ଟୋବର ୨୨, ୧୮୪୪ ପର୍ଯ୍ୟନ୍ତ ପ୍ରକାଶିତ ହେଲା। ତାପରେ ଭବିଷ୍ୟବାଣୀମୂଳକ ସମୟର ପ୍ରୟୋଗ ବନ୍ଦ ହୋଇଗଲା।
And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:6.
Inni isa bara baraa jiraatu sanaan, samii fi waan isa keessa jiran, lafa fi waan ishee keessa jiran, galaana fi waan isa keessa jiran uume sanaan kakate; yeroo siʼachi akka hin jirre. Mul’ata Yohaannis 10:6.
Prophetic time ended as a valid application of prophecy on October 22, 1844. Ezekiel, Peter and John each represent God’s wise virgins of the movement of the first and second angels and also the movement of the third angel.
୧୮୪୪ ମସିହା ଅକ୍ଟୋବର ୨୨ ତାରିଖରେ ଭବିଷ୍ୟବାଣୀମୂଳକ ସମୟର ପ୍ରୟୋଗ ଭବିଷ୍ୟବାଣୀର ଏକ ବୈଧ ପ୍ରୟୋଗ ଭାବେ ସମାପ୍ତ ହେଲା। ଇଜିକିଏଲ, ପିତର ଏବଂ ଯୋହନ—ପ୍ରତ୍ୟେକେ ପ୍ରଥମ ଓ ଦ୍ୱିତୀୟ ଦୂତଙ୍କ ଆନ୍ଦୋଳନର, ଏବଂ ତୃତୀୟ ଦୂତଙ୍କ ଆନ୍ଦୋଳନର ମଧ୍ୟ, ଈଶ୍ୱରଙ୍କ ଜ୍ଞାନୀ କୁମାରୀମାନଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି।
Visions
ᱫᱚᱨᱥᱚᱱᱠᱚ
The first ‘eleven’ chapters of Ezekiel present a series of “visions” as set forth in verse one of chapter one.
ଯିହେଜ୍କେଲ ପୁସ୍ତକର ପ୍ରଥମ ‘ଏଗାର’ ଅଧ୍ୟାୟ ପ୍ରଥମ ଅଧ୍ୟାୟର ପ୍ରଥମ ପଦରେ ଉଲ୍ଲେଖିତ ଭଳି ଏକ ଶୃଙ୍ଖଳାବଦ୍ଧ “ଦର୍ଶନ” ପ୍ରସ୍ତୁତ କରେ।
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.
ਅਜਿਹਾ ਹੋਇਆ ਕਿ ਤੀਹਵੇਂ ਸਾਲ ਵਿੱਚ, ਚੌਥੇ ਮਹੀਨੇ ਦੀ ਪੰਜਵੀਂ ਤਾਰੀਖ ਨੂੰ, ਜਦੋਂ ਮੈਂ ਕੈਬਾਰ ਨਦੀ ਦੇ ਕੰਢੇ ਕੈਦੀਆਂ ਦੇ ਵਿਚਕਾਰ ਸੀ, ਤਾਂ ਆਕਾਸ਼ ਖੁੱਲ੍ਹ ਗਏ, ਅਤੇ ਮੈਂ ਪਰਮੇਸ਼ੁਰ ਦੇ ਦਰਸ਼ਨ ਵੇਖੇ। ਹਿਜ਼ਕੀਏਲ 1:1।
The “visions” of the first eleven chapters was first given in chapter one by the river of Chebar, then it was enlarged upon in chapter three’s vision on the “plain” and then again in chapter eight’s vision at Jerusalem. The three locations of the river of Chebar, the plain and Jerusalem represent three visions that together make up one vision, which is the “visions” of verse one and of the first ‘eleven’ chapters.
ପ୍ରଥମ ଏଗାରୋଟି ଅଧ୍ୟାୟର “ଦର୍ଶନଗୁଡ଼ିକ” ପ୍ରଥମେ ପ୍ରଥମ ଅଧ୍ୟାୟରେ ଖେବର ନଦୀ ପାଖରେ ଦିଆଯାଇଥିଲା; ପରେ ତୃତୀୟ ଅଧ୍ୟାୟର “ସମତଳ ଭୂମି”ରେ ଥିବା ଦର୍ଶନରେ ଏହାକୁ ଅଧିକ ବିସ୍ତୃତ କରାଯାଇଥିଲା; ଏବଂ ପୁନର୍ବାର ଅଷ୍ଟମ ଅଧ୍ୟାୟର ଯିରୁଶାଲେମରେ ଥିବା ଦର୍ଶନରେ ମଧ୍ୟ ଏହା ବିସ୍ତାରିତ ହୋଇଥିଲା। ଖେବର ନଦୀ, ସମତଳ ଭୂମି ଏବଂ ଯିରୁଶାଲେମ—ଏହି ତିନୋଟି ସ୍ଥାନ ତିନୋଟି ଦର୍ଶନକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ, ଯେଉଁମାନେ ଏକତ୍ର ହୋଇ ଗୋଟିଏ ଦର୍ଶନ ଗଠନ କରେ; ଏହି ଦର୍ଶନହିଁ ପଦ୍ୟ ୧ ଏବଂ ପ୍ରଥମ ‘ଏଗାରୋଟି’ ଅଧ୍ୟାୟର “ଦର୍ଶନଗୁଡ଼ିକ” ଅଟେ।
Jubilee
ଜୁବିଲି
Considering the thirtieth year as the thirtieth year of the Jubilee cycle that began at Josiah's famous Passover, and then ended on October 22, is easily supportable, for that particular line of sacred history is portrayed distinctly, line upon line with more than one witness. As an example; Passover represents the Spring feasts and the day of atonement represents the Fall feasts. Leviticus twenty-three is therefore aligned with the Jubilee cycle that began with Josiah. There are other lines that align with the history represented by king Josiah unto October 22, 573 BC. The historical fulfillment on October 22, 573 BC of a Jubilee year is supported by the historians.
ᱡᱳᱥᱤᱭᱟᱦ ᱨᱮᱱᱟᱜ ᱠᱤᱨᱛᱤᱢᱟᱱ ᱯᱟᱥᱚᱣᱟ ᱛᱮ ᱮᱦᱚᱵ ᱟᱠᱟᱱ ᱡᱩᱵᱤᱞᱤ ᱪᱚᱠᱨᱚᱨ ᱛᱤᱨᱤᱥᱛᱚᱢ ᱵᱚᱪᱷᱚᱨ ᱦᱤᱥᱟᱹᱵᱽ ᱥᱮ ᱛᱤᱨᱤᱥ ᱵᱚᱪᱷᱚᱨᱠᱮ ᱜᱚᱬᱟ ᱟᱨ ᱛᱟᱦᱮᱱ ᱚᱠᱴᱚᱵᱚᱨ 22 ᱨᱮ ᱢᱩᱪᱟᱹᱛ ᱦᱩᱭ ᱟᱠᱟᱱᱟ, ᱮᱱᱟ ᱥᱟᱦᱟᱡᱽ ᱨᱮ ᱥᱚᱢᱚᱨᱛᱷᱚᱱᱡᱚᱜ ᱦᱩᱭ ᱥᱟᱠᱟᱢᱟ, ᱠᱟᱨᱚᱱ ᱯᱚᱵᱤᱛᱨ ᱤᱛᱤᱦᱟᱥᱨ ᱚᱱᱟ ᱵᱤᱥᱮᱥ ᱨᱮᱠᱷᱟ ᱥᱯᱚᱥᱴ ᱨᱮ ᱪᱤᱛᱟᱹᱨ ᱟᱠᱟᱱᱟ—ᱨᱮᱠᱷᱟ ᱪᱮᱛᱟᱱ ᱨᱮᱠᱷᱟ, ᱮᱠᱟᱫᱤᱠ ᱥᱟᱠᱷᱤ ᱥᱟᱶ ᱾ ᱢᱤᱫ ᱫᱟᱹᱲᱮ ᱞᱟᱹᱜᱤᱫ; ᱯᱟᱥᱚᱣᱟ ᱵᱚᱥᱚᱱᱛ ᱯᱚᱨᱵᱚᱠᱚᱠᱮ ᱯᱨᱚᱛᱤᱱᱤᱫᱷᱤᱛᱚ ᱠᱟᱱᱟ, ᱟᱨ ᱯᱨᱟᱭᱚᱥᱪᱤᱛᱛ ᱫᱤᱱ ᱥᱚᱨᱚᱛ ᱯᱚᱨᱵᱚᱠᱚᱠᱮ ᱯᱨᱚᱛᱤᱱᱤᱫᱷᱤᱛᱚ ᱠᱟᱱᱟ ᱾ ᱮᱛᱟᱭ ᱠᱚᱨᱮ ᱞᱮᱵᱷᱤᱭ 23 ᱡᱳᱥᱤᱭᱟᱦ ᱛᱮ ᱮᱦᱚᱵ ᱟᱠᱟᱱ ᱡᱩᱵᱤᱞᱤ ᱪᱚᱠᱨᱚ ᱥᱟᱶ ᱥᱟᱢᱟᱱᱛᱟᱨᱟᱞ ᱟᱠᱟᱱᱟ ᱾ ᱟᱨᱦᱚᱸ ᱮᱴᱟᱜ ᱨᱮᱠᱷᱟᱠᱚ ᱢᱮᱱᱟᱜᱼᱟ, ᱡᱮᱠᱟ ᱨᱟᱡᱟ ᱡᱳᱥᱤᱭᱟᱦ ᱛᱮ ᱮᱦᱚᱵ ᱠᱚᱨᱮ ᱚᱠᱴᱚᱵᱚᱨ 22, 573 BC ᱦᱟᱵᱤᱡ ᱪᱤᱛᱟᱹᱨ ᱤᱛᱤᱦᱟᱥ ᱥᱟᱶ ᱥᱟᱢᱟᱱᱛᱟᱨᱟᱞ ᱦᱩᱭ ᱟᱠᱟᱱᱟ ᱾ ᱚᱠᱴᱚᱵᱚᱨ 22, 573 BC ᱨᱮ ᱡᱩᱵᱤᱞᱤ ᱵᱚᱪᱷᱚᱨᱨ ᱤᱛᱤᱦᱟᱥᱤᱠ ᱯᱩᱨᱚᱱ ᱦᱤᱥᱟᱹᱵᱽᱠᱚ ᱤᱛᱤᱦᱟᱥᱠᱟᱨᱠᱚ ᱥᱚᱢᱚᱨᱛᱷᱚᱱ ᱠᱟᱱᱟ ᱾
The chronologists are generally comfortable with placing the day of atonement as October 22, 573 BC, and Josiah’s Great Passover in 622 BC, is also an accepted date by those biblical chronologists. The Passover, a symbol of the spring feasts, began a forty-nine-year Jubilee cycle, that ended at the symbol of the fall feasts on the day of atonement. The seven weeks of years that made up forty-nine years were the symbols of the Sabbath of the land.
ଇତିହାସ-କାଳନିର୍ଣ୍ଣୟକାରୀମାନେ ସାଧାରଣତଃ ପ୍ରାୟଶ୍ଚିତ୍ତର ଦିନକୁ ଖ୍ରୀ.ପୂ. 573 ମସିହାର ଅକ୍ଟୋବର 22 ତାରିଖରେ ସ୍ଥାପିତ କରିବାରେ ସୁବିଧାବୋଧ କରନ୍ତି, ଏବଂ ଖ୍ରୀ.ପୂ. 622 ମସିହାରେ ଯୋଶିୟାଙ୍କ ମହା ପାସ୍କା ମଧ୍ୟ ସେହି ବାଇବେଲୀୟ କାଳନିର୍ଣ୍ଣୟକାରୀମାନଙ୍କ ଦ୍ୱାରା ଗ୍ରହୀତ ଏକ ତାରିଖ ଅଟେ। ବସନ୍ତକାଳୀନ ପର୍ବମାନଙ୍କର ପ୍ରତୀକ ଥିବା ପାସ୍କା, ଏକ ଉଣଚାଶ ବର୍ଷିୟ ଯୁବିଲୀ ଚକ୍ରର ଆରମ୍ଭ କଲା, ଯାହା ପ୍ରାୟଶ୍ଚିତ୍ତର ଦିନରେ ଶରତ୍କାଳୀନ ପର୍ବମାନଙ୍କ ପ୍ରତୀକରେ ସମାପ୍ତ ହେଲା। ଉଣଚାଶ ବର୍ଷ ଗଠନ କରୁଥିବା ସାତଟି ବର୍ଷ-ସପ୍ତାହ ଭୂମିର ବିଶ୍ରାମବାରର ପ୍ରତୀକ ଥିଲା।
“In every page, whether history, or precept, or prophecy, the Old Testament Scriptures are irradiated with the glory of the Son of God. So far as it was of divine institution, the entire system of Judaism was a compacted prophecy of the gospel. To Christ “give all the prophets witness.” Acts 10:43. From the promise given to Adam, down through the patriarchal line and the legal economy, heaven’s glorious light made plain the footsteps of the Redeemer. Seers beheld the Star of Bethlehem, the Shiloh to come, as future things swept before them in mysterious procession. In every sacrifice Christ’s death was shown. In every cloud of incense His righteousness ascended. By every jubilee trumpet His name was sounded. In the awful mystery of the holy of holies His glory dwelt.” The Desire of Ages, 211.
“ᱥᱟᱱᱟᱢ ᱯᱟᱛᱟᱭ ᱨᱮ, ᱪᱟᱦᱮ ᱚᱱᱟ ᱤᱛᱤᱦᱟᱥ ᱦᱩᱭ, ᱠᱤᱢᱵᱟ ᱟᱫᱮᱥ, ᱟᱨ ᱵᱷᱟᱵᱤᱥᱭᱚᱫᱽᱵᱟᱱᱤ, ᱯᱩᱨᱟᱹᱱ ᱱᱤᱭᱟᱹᱢ ᱨᱮᱭᱟᱜ ᱧᱩᱛᱩᱢᱠᱚ ᱤᱥᱚᱨ ᱠᱚᱲᱟᱣᱟᱜ ᱢᱟᱦᱤᱢᱟ ᱛᱮ ᱚᱡᱚᱜᱚᱜᱼᱟ। ᱡᱚᱛᱚ ᱦᱟᱹᱛᱤᱧ ᱚᱱᱟ ᱤᱥᱚᱨᱤᱭ ᱵᱤᱫᱷᱟᱱ ᱨᱮᱭᱟᱜ ᱛᱟᱦᱮᱱᱠᱟᱱᱟ, ᱡᱤᱭᱩᱫᱤ ᱫᱷᱚᱨᱚᱢᱨᱮᱭᱟᱜ ᱥᱟᱱᱟᱢ ᱵᱮᱵᱚᱥᱛᱷᱟ ᱥᱩᱥᱟᱢᱟᱪᱟᱨᱨᱮᱭᱟᱜ ᱢᱤᱫ ᱥᱟᱞᱟᱝᱠᱷᱟᱹᱛ ᱵᱷᱟᱵᱤᱥᱭᱚᱫᱽᱵᱟᱱᱤ ᱛᱟᱦᱮᱱᱠᱟᱱᱟ। ᱠᱷᱨᱤᱥᱴ ᱨᱮ ᱱᱚᱶᱟ ᱠᱚ ᱥᱟᱱᱟᱢ ᱵᱷᱟᱵᱤᱥᱭᱚᱫᱽᱵᱟᱱᱤᱠᱚ ᱥᱟᱠᱷᱤ ᱮᱢᱟᱜᱼᱟ। Acts 10:43. ᱟᱫᱟᱢ ᱨᱮ ᱮᱢᱟᱠᱟᱱ ᱥᱟᱶᱛᱟ ᱠᱷᱚᱱ, ᱯᱤᱛᱟᱹ ᱯᱩᱨᱩᱥᱠᱚᱣᱟᱜ ᱫᱷᱟᱨᱟ ᱦᱚᱛᱮ, ᱟᱨ ᱱᱤᱭᱟᱹᱢᱤ ᱵᱮᱵᱚᱥᱛᱷᱟ ᱯᱟᱨᱚᱢ ᱦᱚᱛᱮ, ᱥᱮᱨᱢᱟᱨ ᱢᱟᱦᱤᱢᱟᱢᱟᱭ ᱟᱞᱚ ᱩᱫᱽᱫᱷᱟᱨᱠᱚᱣᱟᱜ ᱥᱮᱫᱮᱨᱠᱚ ᱥᱯᱚᱥᱴ ᱠᱟᱫᱟ। ᱫᱚᱨᱥᱚᱱᱤᱭᱟᱹᱠᱚ ᱵᱮᱛᱷᱞᱮᱦᱮᱢ ᱨᱮᱭᱟᱜ ᱤᱯᱤᱞ, ᱟᱹᱜᱩᱭᱟᱜ ᱥᱤᱞᱚ, ᱱᱮᱞ ᱠᱟᱫᱟ, ᱡᱚᱠᱷᱚᱱ ᱟᱜᱟᱢ ᱡᱤᱱᱤᱥᱠᱚ ᱨᱚᱦᱚᱭᱚᱜ ᱨᱮᱠᱚ ᱩᱱᱠᱩ ᱛᱟᱭᱚᱢ ᱫᱷᱤᱨᱤᱧ, ᱥᱟᱶ ᱵᱷᱮᱫᱢᱟᱭ ᱯᱟᱨᱟᱢᱯᱟᱨᱟ ᱨᱮ ᱠᱩᱞᱠᱟᱹᱝ ᱦᱩᱭᱮᱱᱟ। ᱯᱨᱚᱛᱤᱭᱮᱠ ᱵᱚᱞᱤᱫᱟᱱ ᱨᱮ ᱠᱷᱨᱤᱥᱴᱣᱟᱜ ᱢᱚᱨᱚᱱ ᱩᱫᱩᱜᱟᱠᱟᱱᱟ। ᱯᱨᱚᱛᱤᱭᱮᱠ ᱫᱷᱩᱯᱨᱮᱭᱟᱜ ᱨᱤᱢᱤᱞ ᱨᱮ ᱩᱱᱤᱭᱟᱜ ᱫᱷᱟᱨᱢᱤᱠᱛᱟ ᱪᱮᱛᱟᱱ ᱥᱮᱱᱚᱜᱟᱠᱟᱱᱟ। ᱯᱨᱚᱛᱤᱭᱮᱠ ᱡᱩᱵᱤᱞᱤ ᱛᱩᱨᱩᱭ ᱛᱮ ᱩᱱᱤᱭᱟᱜ ᱧᱩᱛᱩᱢ ᱥᱟᱸᱰᱟᱣ ᱮᱱᱟ। ᱥᱚᱵᱷᱤᱛ ᱯᱚᱵᱤᱛᱨ ᱛᱷᱟᱱ ᱨᱮᱭᱟᱜ ᱵᱷᱚᱭᱟᱱᱚᱠ ᱨᱚᱦᱚᱥᱭ ᱨᱮ ᱩᱱᱤᱭᱟᱜ ᱢᱟᱦᱤᱢᱟ ᱛᱟᱦᱮᱱᱠᱟᱱᱟ।” The Desire of Ages, 211.
Seventeen
୧୭
Zedekiah had been taken to Babylon when Jerusalem fell fourteen years before 573 BC. The Jewish historians identify the Jubilee cycle from Josiah in 622 to October 22, 573 as the 17th Jubilee cycle. The period from the battle of Raphia to the battle of Panium was seventeen years. Ptolemy, was the victor at the battle of Raphia, and he reigned as the king of the south for seventeen years. From the Edict of Milan until Constantine divided his empire in 330, was seventeen years. In the seventeenth Jubilee cycle Jerusalem was destroyed by Nebuchadnezzar.
୫୭୩ ଖ୍ରୀଷ୍ଟପୂର୍ବରୁ ଚଉଦ ବର୍ଷ ପୂର୍ବେ ଯେରୁଶାଲେମ ପତନ କରିଥିବାବେଳେ ସିଦ୍କିୟାଙ୍କୁ ବାବିଲୋନକୁ ନେଇଯାଇଥିଲା। ଯିହୂଦୀ ଇତିହାସକାରମାନେ ୬୨୨ରେ ଯୋଶିୟାଙ୍କ ସମୟରୁ ୫୭୩ ଖ୍ରୀଷ୍ଟପୂର୍ବ ଅକ୍ଟୋବର ୨୨ ପର୍ଯ୍ୟନ୍ତର ଯୁବିଲୀ ଚକ୍ରକୁ ୧୭ତମ ଯୁବିଲୀ ଚକ୍ର ବୋଲି ଚିହ୍ନଟ କରନ୍ତି। ରାଫିଆର ଯୁଦ୍ଧରୁ ପାନିଅମର ଯୁଦ୍ଧ ପର୍ଯ୍ୟନ୍ତ ସମୟ ସତର ବର୍ଷ ଥିଲା। ରାଫିଆର ଯୁଦ୍ଧରେ ପ୍ଟୋଲେମୀ ବିଜୟୀ ଥିଲେ, ଏବଂ ସେ ସତର ବର୍ଷ ପର୍ଯ୍ୟନ୍ତ ଦକ୍ଷିଣର ରାଜା ଭାବେ ଶାସନ କଲେ। ମିଲାନର ଆଦେଶରୁ କନସ୍ଟାଣ୍ଟିନ ତାଙ୍କ ସାମ୍ରାଜ୍ୟକୁ ୩୩୦ରେ ବିଭକ୍ତ କରିବା ପର୍ଯ୍ୟନ୍ତ ସମୟ ମଧ୍ୟ ସତର ବର୍ଷ ଥିଲା। ୧୭ତମ ଯୁବିଲୀ ଚକ୍ରରେ ଯେରୁଶାଲେମକୁ ନେବୁଖଦ୍ନେଜର ଧ୍ୱଂସ କରିଥିଲେ।
For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim: Afterward shall the children of Israel return, and seek the Lord their God, and David their king; and shall fear the Lord and his goodness in the latter days. Hosea 3:4, 5.
Sabni ijoollee Israa’el guyyoota hedduu mootii malee, bulchaa malee, aarsaa malee, siidaa malee, efodii malee, teraafimota males ni jiraatu; booddees ijoolleen Israa’el deebi’anii Waaqayyo Waaqa isaanii, Daawit mootii isaanii ni barbaadu; bara dhumaa keessattis Waaqayyoo fi gaarummaa isaa ni sodaatu. Hosea 3:4, 5.
Hosea is addressing a subject that has direct bearing on the captivity of Zedekiah, though it also represents the beginning of captivity for the northern kingdom in 723 BC. The reason Hosea’s passage connects with Ezekiel’s testimony has to do with the rejection of God when Israel insisted on a human king. Israel’s desire to be ruled by a human king, rather than a Divine king is represented as “the pride of your power” in the judgment of "seven times" in Leviticus 26.
ሆሴዕ እቲ ብቐጥታ ንምርኮ ጼዴቅያስ ዝተኣሳሰረ ጉዳይ እዩ ዝነግር ዘሎ፣ እንተኾነ ድማ እዚ ኣብ 723 ቅ.ል.ዓ. ንመንግሥቲ ሰሜን መጀመርታ ምርኮኣ እውን ይወክል። ምኽንያቱ እቲ ናይ ሆሴዕ ክፍሊ ምስ ምስክርነት ሕዝቅኤል ዝተኣሳሰረ እዚ እዩ፤ እስራኤል ብሰብኣዊ ንጉሥ ክትግዛእ ምስ ኣጽንዐት ንኣምላኽ ምንጻግ። እቲ ናይ እስራኤል ትምኒት ብመለኮታዊ ንጉሥ እንጂ ብሰብኣዊ ንጉሥ ክትግዛእ ዘለዋ ኣብ ፍርዲ “ሸውዓተ ጊዜ” ናይ ዘሌዋውያን 26 ከም “ትዕቢት ሓይልኹም” ተመሲሉ ቀሪቡ ኣሎ።
And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. Leviticus 26:18, 19.
འདི་ཐམས་ཅད་ཀྱི་ཕྱིར་ཡང་ཁྱེད་རང་ཚོས་ང་ལ་མི་ཉན་ན། དེ་ནས་ངས་ཁྱེད་རང་ཚོའི་སྡིག་པའི་ཕྱིར་ཆད་པ་ལྡབ་བདུན་གྱིས་ལྷག་པར་གཅོད་པར་བྱའོ། ངས་ཁྱེད་རང་ཚོའི་སྟོབས་ཀྱི་ང་རྒྱལ་བཅག་པར་བྱའོ། ངས་ཁྱེད་རང་ཚོའི་ནམ་མཁའ་ལྕགས་ལྟར་དང་། ཁྱེད་རང་ཚོའི་ས་གཞི་ཟངས་ལྟར་བཟོ་བར་བྱའོ། ལེ་ཝི་ཉིད་ 26:18, 19.
The “pride of your power” represents Israel's desire to be like the world and have their own king. The removal of the king from the northern kingdom in 723 BC and then king Zedekiah’s of the southern kingdom’s captivity in 586 BC represents the breaking of the “pride” of ancient Israel, and pride precedes a fall. In Bible prophecy a “power” is a king or kingdom, and the pride of Israel in securing a human king marks the rejection of the theocracy and the Divine king.
“ନିଜ ଶକ୍ତିର ଗର୍ବ” ଇସ୍ରାଏଲର ଏହି ଆକାଙ୍କ୍ଷାକୁ ସୂଚିତ କରେ ଯେ, ସେମାନେ ପୃଥିବୀର ଜାତିମାନଙ୍କ ପରି ହେବାକୁ ଏବଂ ନିଜମାନଙ୍କ ପାଇଁ ଏକ ରାଜା ରଖିବାକୁ ଚାହୁଁଥିଲେ। ଉତ୍ତର ରାଜ୍ୟରୁ ରାଜାଙ୍କୁ 723 BCରେ ହଟାଯିବା ଏବଂ ପରେ ଦକ୍ଷିଣ ରାଜ୍ୟର ରାଜା ଜେଦେକିୟାଙ୍କ 586 BCର ବନ୍ଦୀତ୍ୱ, ପ୍ରାଚୀନ ଇସ୍ରାଏଲର “ଗର୍ବ” ଭଙ୍ଗ ହେବାକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ; ଏବଂ ଗର୍ବ ପତନର ପୂର୍ବରୁ ଆସେ। ବାଇବେଲୀୟ ଭବିଷ୍ୟଦ୍ବାଣୀରେ “ଶକ୍ତି” ମାନେ ଏକ ରାଜା କିମ୍ବା ରାଜ୍ୟ; ଏବଂ ଏକ ମାନବ ରାଜାକୁ ସୁନିଶ୍ଚିତ କରିବାରେ ଇସ୍ରାଏଲର ଗର୍ବ, ଧର୍ମରାଜ୍ୟତନ୍ତ୍ର ଏବଂ ଦିବ୍ୟ ରାଜାଙ୍କ ପ୍ରତ୍ୟାଖ୍ୟାନକୁ ଚିହ୍ନିତ କରେ।
And it came to pass, when Samuel was old, that he made his sons judges over Israel. Now the name of his firstborn was Joel; and the name of his second, Abiah: they were judges in Beersheba. And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment. Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and shew them the manner of the king that shall reign over them. 1 Samuel 8:1–9.
Yommuu Saamuʼeel dulloome, inni ilmaan isaa Israaʼel irratti abbootii murtii godhe. Maqaan ilma isaa angafaa Yooʼeel ture; maqaan isa lammaffaa immoo Abiyaa ture; isaan Bersheebaa keessatti abbootii murtii turan. Ilmaan isaa garuu karaa isaa keessa hin adeemne; buʼaa jalʼaa duukaa garagalan; mattaʼaa fudhatan; murtii jallisan. Kana irratti maanguddoonni Israaʼel hundinuu walitti qabamanii gara Saamuʼeelitti Raamaa dhufan; isaanis akkana jedhaniin, Kunoo, ati dulloofteetta, ilmaan kees karaa kee keessa hin adeeman; amma egaa mootii akka saboota hundumaa nuuf murteessu nuuf dhaabi. Dubbiin kun yommuu isaan, Mootii nuuf kenni akka inni nuuf murteessu, jedhanitti Saamuʼeelitti hin tolle; Saamuʼeelis Waaqayyoon kadhate. Waaqayyos Saamuʼeeliin akkana jedhe: Waan hundumaa isaan sitti dubbatan keessatti sagalee saba kanaa dhagaʼi; isaan ana moʼuu isaanii akkaan dhiisaniif si hin tuffanne, ana tuffatan iyyuu malee. Akkuma hojii isaanii hundumaa guyyaa ani Gibxii keessaa isaan baasee jalqabee hamma harʼaatti, kan isaan ittiin na dhiisanii waaqolii biraa tajaajilan sanaa, akkasuma si illee godhu. Egaa amma sagalee isaanii dhagaʼi; taʼus garuu jabeessitee isaan akeekkachiisi, amala mooticha isaan irratti moʼu illee isaanitti mulʼisi. 1 Saamuʼeel 8:1–9.
It is to be noted that at that point Israel rejected not only God as their king, but also the Spirit of Prophecy, as represented by Samuel, for it states, “they have forsaken me, and served other gods, so do they also unto thee.”
Meesham akka hubatamu qaba, yeroo sanatti Israa’el Waaqa isaanii akka mootii isaanii qofa utuu hin taʼin, Hafuura Raajii illee, akka Saamuʼeelitti bakka buʼame, didan; jechuunis, “isaan ana dhiisanii waaqolii biraa tajaajilan; akkuma kana siifis ni godhu” jedha.
“Satan is... constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.
“ሰይጣን ሐሰተኛውን ነገር በቀጣይነት እያስገባ ነው—ከእውነት ለማራቅ። የሰይጣን የመጨረሻው ማታለያ የእግዚአብሔር መንፈስ ምስክርነትን ከንቱ ማድረግ ይሆናል። ‘ራእይ በሌለበት ሕዝቡ ይጠፋል’ (ምሳሌ 29:18)። ሰይጣን የእግዚአብሔር የቀሩትን ሕዝብ በእውነተኛው ምስክርነት ላይ ያላቸውን እምነት ለማናጋት በተለያዩ መንገዶችና በተለያዩ ወኪሎች አማካይነት በብልሃት ይሠራል።”
“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.
“ସାକ୍ଷ୍ୟଗୁଡ଼ିକ ବିରୁଦ୍ଧରେ ଏକ ଏପରି ଦ୍ୱେଷ ପ୍ରଜ୍ୱଳିତ ହେବ ଯାହା ସାତାନୀୟ ହେବ। ସାତାନଙ୍କର କାର୍ଯ୍ୟ ହେବ ଯେ କଳିସିଆମାନଙ୍କର ସେଗୁଡ଼ିକ ପ୍ରତି ବିଶ୍ୱାସକୁ ଅସ୍ଥିର କରିଦେବେ; କାରଣ ଏହା ହେଉଛି: ଯଦି ପରମେଶ୍ୱରଙ୍କ ଆତ୍ମାଙ୍କର ସତର୍କବାଣୀ, ତାଡ଼ନା ଏବଂ ପରାମର୍ଶକୁ ଗୁରୁତ୍ୱ ଦିଆଯାଏ, ତେବେ ସାତାନଙ୍କ ପାଇଁ ନିଜର ପ୍ରତାରଣାଗୁଡ଼ିକୁ ଆଣିବା ଓ ଆତ୍ମାମାନଙ୍କୁ ନିଜ ଭ୍ରମମାନଙ୍କ ମଧ୍ୟରେ ବାନ୍ଧି ରଖିବା ପାଇଁ ଏତେ ସ୍ପଷ୍ଟ ପଥ ରହିପାରିବ ନାହିଁ।” Selected Messages, book 1, 48.
The last deception for the theocracy of ancient Israel was a rejection of not only God, but also the Spirit of Prophecy. That rejection in 1097 BC typifies the last deception of Laodicean Seventh-day Adventism in 1863. The “seven times” of Leviticus twenty-six is the Word of God, and the Spirit of Prophecy states of the “seven times” that it “should not be altered.”
ᱟᱹᱜᱤᱞ ᱤᱥᱨᱟᱭᱮᱞ ᱨᱮᱱ ᱛᱷᱤᱭᱳᱠᱨᱟᱥᱤ ᱨᱮᱱ ᱛᱟᱭᱳᱢ ᱵᱷᱩᱞᱟᱹᱣ ᱫᱚ ᱥᱩᱫᱷᱩ ᱤᱥᱚᱨ ᱠᱚ ᱵᱟᱝ, ᱢᱮᱱᱠᱷᱟᱱ ᱵᱷᱟᱵᱤᱥᱽᱭᱚᱫᱽᱵᱟᱱᱤ ᱨᱮᱱ ᱟᱛᱢᱟ ᱠᱚᱦᱚ ᱟᱹᱨᱤᱡᱽ ᱛᱟᱦᱮᱱᱟ᱾ 1097 BC ᱨᱮ ᱚᱱᱟ ᱟᱹᱨᱤᱡᱽ 1863 ᱨᱮᱱ ᱞᱟᱣᱫᱤᱠᱤᱭᱟᱱ ᱥᱮᱣᱮᱱᱛᱷ-ᱫᱮ ᱟᱰᱵᱷᱮᱱᱴᱤᱥᱢ ᱨᱮᱱ ᱛᱟᱭᱳᱢ ᱵᱷᱩᱞᱟᱹᱣ ᱨᱮᱱ ᱫᱷᱚᱨᱚᱱ ᱦᱩᱭᱩᱜᱼᱟ᱾ ᱞᱮᱣᱤᱛᱤᱠᱚᱥ 26 ᱨᱮᱱ “ᱥᱟᱛ ᱥᱚᱢᱚᱭ” ᱫᱚ ᱤᱥᱚᱨ ᱨᱮᱱ ᱵᱟᱹᱱᱤ ᱠᱟᱱᱟ, ᱟᱨ ᱵᱷᱟᱵᱤᱥᱽᱭᱚᱫᱽᱵᱟᱱᱤ ᱨᱮᱱ ᱟᱛᱢᱟ “ᱥᱟᱛ ᱥᱚᱢᱚᱭ” ᱵᱤᱥᱚᱭ ᱨᱮ ᱮᱱᱟ ᱠᱚᱭ ᱡᱮ ᱮᱱᱟ “ᱵᱟᱝ ᱵᱚᱫᱚᱞ ᱦᱩᱭᱱᱟᱹ”᱾
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Anî dîtim ku xêta 1843-an bi destê Xudan hatibû rêber kirin, û ku ew ne divê were guhertin; ku jimare wekî Wî dixwest bûn; ku destê Wî li ser bû û di hin jimareyan de xeletiyek veşartibû, da ku kes nikaribe wê bibîne, heya ku destê Wî hat rakirin.” Early Writings, 74.
The Spirit of Prophecy obviously endorsed the “seven times” and her endorsement was a warning not to change the figures on the chart, of which the "seven times" is the center column and the upper right-hand corner. With Uriah Smith’s counterfeit chart in 1863, the progressive rejection of the foundational truths, typified by ancient Israel in their rejection of God and the Spirit of Prophecy identified the rebellion of 1863. The date of the 1863 rebellion aligns with the prophetic line set forth in the book of Ezekiel. In that line of history, the conclusion was the destruction of Jerusalem, which typified the Sunday law. 1863 to the soon-coming Sunday law was typified by the history of king Saul in 1097 BC to Zedekiah in 586 BC.
ପ୍ରବଚନର ଆତ୍ମା ସ୍ପଷ୍ଟଭାବେ “ସାତ ଥର”କୁ ସମର୍ଥନ କରିଥିଲେ, ଏବଂ ତାଙ୍କର ସେହି ସମର୍ଥନ ଚାର୍ଟର ଆଙ୍କଗୁଡ଼ିକୁ ପରିବର୍ତ୍ତନ ନ କରିବା ପାଇଁ ଏକ ସଚେତନବାଣୀ ଥିଲା; ସେହି ଚାର୍ଟରେ “ସାତ ଥର” ହେଉଛି ମଧ୍ୟସ୍ଥ ସ୍ତମ୍ଭ ଏବଂ ଉପର ଡାହାଣ ପାର୍ଶ୍ୱର କୋଣ। 1863 ମସିହାରେ ଉରିଆହ ସ୍ମିଥଙ୍କ ଜାଲିୟାତି ଚାର୍ଟ ସହିତ, ପ୍ରାଚୀନ ଇସ୍ରାଏଲଙ୍କ ଦ୍ୱାରା ଈଶ୍ୱରଙ୍କ ପ୍ରତ୍ୟାଖ୍ୟାନରେ ଯେପରି ଆଦର୍ଶିତ, ସ୍ଥାପନାତ୍ମକ ସତ୍ୟଗୁଡ଼ିକର କ୍ରମୋନ୍ନତ ପ୍ରତ୍ୟାଖ୍ୟାନ ଆରମ୍ଭ ହେଲା, ଏବଂ ପ୍ରବଚନର ଆତ୍ମା 1863ର ବିଦ୍ରୋହକୁ ଚିହ୍ନଟ କରିଥିଲା। 1863ର ସେହି ବିଦ୍ରୋହର ତାରିଖ ଇଜିକିଏଲ ପୁସ୍ତକରେ ପ୍ରସ୍ତୁତ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ରେଖା ସହ ସମନ୍ୱିତ ହୁଏ। ସେହି ଇତିହାସିକ ରେଖାରେ, ଉପସମାହାର ଥିଲା ଯିରୁଶାଲେମର ଧ୍ୱଂସ, ଯାହା ରବିବାର ଆଇନର ପ୍ରତୀକ ଥିଲା। 1863ରୁ ସନ୍ନିହିତ ଆସନ୍ତା ରବିବାର ଆଇନ ପର୍ଯ୍ୟନ୍ତର ଇତିହାସ, ଖ୍ରୀ.ପୂ. 1097ରେ ରାଜା ସାଉଲରୁ ଖ୍ରୀ.ପୂ. 586ରେ ଜେଦେକିୟ ପର୍ଯ୍ୟନ୍ତର ଇତିହାସ ଦ୍ୱାରା ପ୍ରତୀକୀକୃତ ହୋଇଥିଲା।
Zedekiah was taken captive to Babylon fourteen years before the Jubilee of 573 BC. The seventeenth Jubilee cycle began in 622 BC, and in the thirtieth year Ezekiel is set forth as a priest in 591 BC, then five years later Jerusalem was destroyed in 586 BC. It was destroyed on the same day of the year as it was destroyed the second time in AD 70 by Titus. Verse one of Ezekiel one is five years before Jerusalem’s destruction and nineteen years before the temple vision of chapter forty.
ସିଦ୍କିୟ ୟୂବିଲୀର ୫୭୩ ପୂର୍ବ କ୍ରୀଷ୍ଟାବ୍ଦରୁ ଚଉଦ ବର୍ଷ ପୂର୍ବେ ବାବିଲୋନକୁ ବନ୍ଦୀକରାଯାଇଥିଲେ। ସତରହତମ ୟୂବିଲୀ ଚକ୍ର ୬୨୨ ପୂର୍ବ କ୍ରୀଷ୍ଟାବ୍ଦରେ ଆରମ୍ଭ ହୋଇଥିଲା, ଏବଂ ତିରିଶତମ ବର୍ଷରେ ଯିହେଜ୍କେଲ ୫୯୧ ପୂର୍ବ କ୍ରୀଷ୍ଟାବ୍ଦରେ ଜଣେ ଯାଜକ ଭାବେ ପ୍ରତିଷ୍ଠିତ ହେଲେ; ପରେ ପାଞ୍ଚ ବର୍ଷ ପରେ ୫୮୬ ପୂର୍ବ କ୍ରୀଷ୍ଟାବ୍ଦରେ ଯେରୁଶାଲେମ ଧ୍ୱଂସ ହେଲା। ଏହା ସେହି ବର୍ଷର ସେହି ଦିନରେ ଧ୍ୱଂସ ହୋଇଥିଲା, ଯେହି ଦିନରେ ପରେ ଖ୍ରୀଷ୍ଟାବ୍ଦ ୭୦ରେ ଟାଇଟସଙ୍କ ଦ୍ୱାରା ଦ୍ୱିତୀୟଥର ପାଇଁ ଏହା ଧ୍ୱଂସ କରାଯାଇଥିଲା। ଯିହେଜ୍କେଲ ଅଧ୍ୟାୟ ଏକର ପଦ ଏକ ଯେରୁଶାଲେମର ଧ୍ୱଂସରୁ ପାଞ୍ଚ ବର୍ଷ ପୂର୍ବର କଥା ଏବଂ ଅଧ୍ୟାୟ ଚାଳିଶର ମନ୍ଦିର-ଦର୍ଶନରୁ ଊଣେଇଶ ବର୍ଷ ପୂର୍ବର କଥା ଅଟେ।
In the five and twentieth year of our captivity, in the beginning of the year, in the tenth day of the month, in the fourteenth year after that the city was smitten, in the selfsame day the hand of the Lord was upon me, and brought me thither. Ezekiel 40:1.
E wagagga shantamma lakkofsa bara boojiʼamu keenya keessatti, jalqaba baraa, guyyaa kudhanaffaa jiʼichaa, waggaa kudha afuraffaa erga magaalattiin rukutamtee booddee, guyyaa isuma sana harka Waaqayyo narra turee achi na geesse. Hisqiʼeel 40:1.
For disobedience unto the covenant of the Sabbath of the land, God identified that “seven times” would be the curse for disobedience to the seventh-year, which is the Sabbath of the land. “Time” is a year, and a “year” is three hundred and sixty days, and seven times three hundred and sixty is twenty-five hundred and twenty years. The Millerites may not have employed the expression of “the twenty-five twenty,” but both their sacred charts identified numerically the twenty-five hundred and twenty years.
Lafa kakuu kakuudhaan waliigaltee Sanbata biyyaatiif, Waaqayyo akka “yeroo torba” abaarsa ta’u addaan baase; kunis ajajamuu dhabuu waggaa torbaffaatiif, isa Sanbata biyyaatiif. “Yeroon” waggaa dha; “waggaan” immoo guyyoota dhibba sadii fi jahaatama dha; yeroo torba immoo dhibba sadii fi jahaatama yeroo torbaa yoo ta’u, waggoota kuma lama dhibba shan fi digdama ta’a. Milleritootni jechuun “digdama shan lama” jedhu fayyadamuu baatan illee, taateewwan isaanii qulqulluun lamaan lakkoofsaan waggoota kuma lama dhibba shan fi digdama addaan baafatan.
The pronouncement of the curse of seven times upon both the northern kingdom of Israel and the southern kingdom of Judah was the first, or you can say the ‘foundational,’ or you might even say the “alpha” understanding of William Miller. In 1863 the Laodicean Seventh-day Adventist church rejected the foundational understanding of Miller’s discoveries; “discoveries” that represented the entire foundation of the Millerite movement. Inspiration warned directly that this might happen, and it has, and it happened a long time ago.
ᱤᱥᱨᱟᱭᱮᱞ ᱨᱮᱱ ᱮᱛᱟᱜ ᱨᱟᱡ ᱟᱨ ᱭᱦᱩᱫᱟ ᱨᱮᱱ ᱫᱟᱠᱷᱤᱱ ᱨᱟᱡ ᱞᱟᱛᱟᱨ ᱨᱮ “ᱥᱟᱛ ᱫᱷᱟᱣ” ᱨᱮᱱ ᱥᱟᱹᱨᱟᱯ ᱥᱟᱹᱜᱩᱱ ᱩᱫᱩᱜ ᱦᱚᱪᱚ ᱫᱚ ᱣᱤᱞᱤᱭᱟᱢ ᱢᱤᱞᱟᱨ ᱨᱮᱱ ᱯᱟᱹᱦᱤᱞ, ᱟᱨᱵᱟᱝ ᱟᱢ ᱠᱚ ᱠᱟᱹᱲᱤ ᱠᱟᱛᱮ “ᱵᱷᱤᱛᱤ-ᱢᱩᱞ” ᱵᱩᱡᱷᱟᱹᱣ, ᱟᱨ ᱟᱨᱦᱚ ᱟᱢ ᱫᱚ “ᱟᱞᱯᱷᱟ” ᱵᱩᱡᱷᱟᱹᱣ ᱦᱚᱸ ᱠᱟᱹᱲᱤ ᱯᱟᱨᱚᱢ ᱠᱟᱱᱟ। 1863 ᱥᱟᱞ ᱨᱮ ᱞᱟᱣᱫᱤᱥᱮᱭᱟᱱ ᱥᱮᱣᱮᱱᱛᱷ-ᱫᱮ ᱮᱰᱵᱷᱮᱱᱴᱤᱥᱴ ᱜᱤᱨᱡᱟ ᱢᱤᱞᱟᱨ ᱨᱮᱱ ᱟᱵᱤᱥᱠᱟᱨ ᱠᱚᱣᱟᱜ ᱥᱮ ᱵᱷᱤᱛᱤ-ᱢᱩᱞ ᱵᱩᱡᱷᱟᱹᱣ ᱟᱜᱚᱨ ᱠᱮᱫᱟ; “ᱟᱵᱤᱥᱠᱟᱨ” ᱚᱠᱟ ᱢᱤᱞᱟᱨᱟᱭᱤᱴ ᱟᱱᱫᱚᱞᱚᱱ ᱨᱮᱱ ᱡᱚᱛᱚ ᱵᱷᱤᱛᱤ-ᱢᱩᱞ ᱠᱚ ᱛᱮᱞᱟ ᱠᱟᱱᱟ। ᱯᱨᱮᱨᱚᱱᱟ ᱥᱚᱡᱷᱮ ᱥᱟᱹᱣᱫᱷᱟᱱ ᱮᱢ ᱠᱮᱫᱟ ᱡᱮ ᱱᱚᱣᱟ ᱦᱚᱭ ᱯᱟᱨᱚᱢᱼᱟ, ᱟᱨ ᱱᱚᱣᱟ ᱦᱚᱭ ᱟᱠᱟᱱᱟ, ᱟᱨ ᱱᱚᱣᱟ ᱫᱤᱨᱮᱜ ᱚᱱᱚᱞ ᱢᱟᱨᱥᱟᱞ ᱟᱜᱚᱱ ᱦᱚᱭ ᱟᱠᱟᱱᱟ।
The foundation to the temple that was rebuilt after the captivity in Babylon was finished during the history of the first decree, and before the second decree. The temple was fully built in the history of the second decree. In the third decree national sovereignty was restored to literal ancient Israel. William Miller represented the first angel that arrived in 1798 and was empowered on August 11, 1840. The second angel arrived after the foundations were laid, as represented by the 1843 chart, which was published in May of 1842. At the first disappointment of 1844, the alpha disappointment of 1844, the second angel and also the tarrying time in the parable of the virgins arrived, and when the second angel’s message was empowered at the Exeter camp meeting the temple was finished. Then at the great, or omega disappointment of 1844, the Messenger of the Covenant suddenly came to His temple, in fulfillment of the twenty-three hundred years that began at the third decree and ended at the arrival of the third angel.
ବାବିଲନର ବନ୍ଦୀତ୍ୱ ପରେ ପୁନର୍ନିର୍ମିତ ମନ୍ଦିରର ଭିତ୍ତି ପ୍ରଥମ ଆଜ୍ଞାର ଇତିହାସକାଳରେ, ଏବଂ ଦ୍ୱିତୀୟ ଆଜ୍ଞାର ପୂର୍ବରୁ, ସମାପ୍ତ ହୋଇଥିଲା। ଦ୍ୱିତୀୟ ଆଜ୍ଞାର ଇତିହାସରେ ମନ୍ଦିର ସମ୍ପୂର୍ଣ୍ଣ ଭାବେ ନିର୍ମିତ ହୋଇଥିଲା। ତୃତୀୟ ଆଜ୍ଞାରେ ପ୍ରାଚୀନ ଶାବ୍ଦିକ ଇସ୍ରାଏଲଙ୍କୁ ଜାତୀୟ ସାର୍ବଭୌମତ୍ୱ ପୁନଃସ୍ଥାପିତ କରାଯାଇଥିଲା। ୱିଲିଆମ ମିଲର 1798 ମସିହାରେ ଆସିଥିବା ପ୍ରଥମ ଦୂତଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରୁଥିଲେ, ଏବଂ 1840 ମସିହା ଅଗଷ୍ଟ 11 ତାରିଖରେ ସେ ସାମର୍ଥ୍ୟପ୍ରାପ୍ତ ହୋଇଥିଲେ। 1842 ମସିହା ମଇ ମାସରେ ପ୍ରକାଶିତ 1843 ଚାର୍ଟ୍ ଦ୍ୱାରା ଯାହାର ପ୍ରତିନିଧିତ୍ୱ ହୋଇଥିଲା, ସେହି ଭିତ୍ତିଗୁଡ଼ିକ ରଖାଯାଇବା ପରେ ଦ୍ୱିତୀୟ ଦୂତ ଆସିଥିଲେ। 1844 ମସିହାର ପ୍ରଥମ ନିରାଶାରେ, ଅର୍ଥାତ୍ 1844 ର ଆଲଫା ନିରାଶାରେ, ଦ୍ୱିତୀୟ ଦୂତ ଏବଂ କୁମାରୀମାନଙ୍କର ଉପମାରେ ଥିବା ବିଳମ୍ବ ସମୟ ମଧ୍ୟ ଆସିଥିଲା; ଏବଂ ଏକ୍ସେଟର କ୍ୟାମ୍ପ ମିଟିଂରେ ଯେତେବେଳେ ଦ୍ୱିତୀୟ ଦୂତଙ୍କର ସନ୍ଦେଶ ସାମର୍ଥ୍ୟପ୍ରାପ୍ତ ହେଲା, ସେତେବେଳେ ମନ୍ଦିର ସମାପ୍ତ ହୋଇଗଲା। ପରେ 1844 ମସିହାର ମହାନ, ଅଥବା ଓମେଗା ନିରାଶାରେ, ଚୁକ୍ତିର ଦୂତ ହଠାତ୍ ନିଜ ମନ୍ଦିରକୁ ଆସିଥିଲେ, ତୃତୀୟ ଆଜ୍ଞାରୁ ଆରମ୍ଭ ହୋଇ ତୃତୀୟ ଦୂତଙ୍କ ଆଗମନରେ ସମାପ୍ତ ହୋଇଥିବା ଦୁଇ ହଜାର ତିନି ଶତ ବର୍ଷର ପୂରଣରେ।
Josiah, means ‘the foundation of God.’ Whether its king Josiah or Josiah Litch; both are symbols of the foundations, as represented in the history of the first decree and as represented by the spring feasts set forth in the first twenty-two verses of Leviticus twenty-three. The foundations, the spring feasts and the first decree are all symbols of 1840 and the empowerment of the first angel. October 22, 573 BC as set forth in Ezekiel chapter forty and verse one is a symbol of October 22, 1844 and the opening of the judgment of the dead, and also a symbol of September 11, 2001 at the opening of the judgment of the living. Any who have been following these articles should know the applications I am employing.
Josiah jechuun ‘bu’uura Waaqayyoo’ jechuudha. Mootii Yosiyaas ta’uus ta’ee Yosiyaas Liich yoo ta’e; lamaan isaanii iyyuu akkuma seenaa labsii jalqabaa keessatti bakka bu’anii fi akkuma ayyaana birraa keessaa kanneen keessaa Seera Lewwota boqonnaa digdamii sadii lakkoofsa digdamii lama jalqabaa keessatti ibsamanitti, mallattoolee bu’uuraa dha. Bu’uurris, ayyaanni birraas, labsiin jalqabaas hundi isaanii 1840 fi aangoo ergamaa jalqabaa kennamuu kan agarsiisan mallattoolee dha. Onkoloolessa 22, 573 Dh.K.B. akkuma Hisqi’eel boqonnaa afurtamaa fi lakkoofsa tokkotti ibsame, Onkoloolessa 22, 1844 fi murtiin warra du’anii itti banameef mallattoo dha; akkasumas Fulbaana 11, 2001 yeroo murtiin warra jiraatanii itti banametti mallattoo dha. Namni barruulee kana hordofaa ture kam iyyuu hojii irra oolmaa ani fayyadamaa jiru beekuu qaba.
Ezekiel is a symbol within the prophetic history represented in His writings. Ezekiel is there when the twenty-five men bow to the sun at the end of chapter eight. He was also there in the next chapters as ‘the sealing that is followed by the slaughtering’ is brought upon Jerusalem, which Ellen White identifies as the Seventh-day Adventist church. In the first eleven chapters, Ezekiel is brought into the heavenly sanctuary to receive his instructions, as were the Millerites called to do in 1844, and as this movement is now being called to do.
ହେଜକିଏଲ ତାଙ୍କ ଲେଖନୀରେ ପ୍ରତିନିଧିତ ପାଇଥିବା ଭବିଷ୍ୟଦ୍ବାଣୀମୟ ଇତିହାସର ମଧ୍ୟରେ ଏକ ପ୍ରତୀକ ଅଟନ୍ତି। ଅଷ୍ଟମ ଅଧ୍ୟାୟର ଶେଷରେ ପଚିଶ ଜଣ ପୁରୁଷ ସୂର୍ଯ୍ୟଙ୍କୁ ନମସ୍କାର କରୁଥିବା ବେଳେ ହେଜକିଏଲ ସେଠାରେ ଥିଲେ। ପରବର୍ତ୍ତୀ ଅଧ୍ୟାୟମାନଙ୍କରେ ମଧ୍ୟ ସେ ସେଠାରେ ଥିଲେ, ଯେତେବେଳେ ‘ମୋହର ଲଗାଇବା, ଯାହା ପରେ ବଧ କାର୍ଯ୍ୟ ଅନୁସରେ’ ଯେରୁଶାଲେମ ଉପରେ ଆଣାଗଲା, ଯାହାକୁ Ellen White ସପ୍ତମ-ଦିନ ଆଡଭେଣ୍ଟିଷ୍ଟ ମଣ୍ଡଳୀ ବୋଲି ଚିହ୍ନଟ କରନ୍ତି। ପ୍ରଥମ ଏଗାରୋଟି ଅଧ୍ୟାୟରେ, ହେଜକିଏଲଙ୍କୁ ସ୍ୱର୍ଗୀୟ ପବିତ୍ରସ୍ଥାନରେ ଆଣାଯାଇଥିଲା ଯେଣ୍ତା ସେ ନିଜ ନିର୍ଦ୍ଦେଶଗୁଡ଼ିକ ଗ୍ରହଣ କରନ୍ତୁ, ଯେପରି 1844 ମସିହାରେ ମିଲେରୀୟମାନଙ୍କୁ କରିବାକୁ ଡାକ ଦିଆଯାଇଥିଲା, ଏବଂ ଯେପରି ବର୍ତ୍ତମାନ ଏହି ଆନ୍ଦୋଳନକୁ ମଧ୍ୟ କରିବା ପାଇଁ ଡାକ ଦିଆଯାଉଛି।
Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Ezekiel 24:24.
ଏହିପରି ଯିହିଜ୍କେଲ ତୁମ୍ଭମାନଙ୍କ ପାଇଁ ଗୋଟିଏ ଚିହ୍ନ ଅଟନ୍ତି; ସେ ଯାହା କରିଛନ୍ତି, ସେହି ସବୁ ଅନୁସାରେ ତୁମେ କରିବ; ଏବଂ ଏହା ଯେତେବେଳେ ଘଟିବ, ସେତେବେଳେ ତୁମେ ଜାଣିବ ଯେ ମୁଁ ପ୍ରଭୁ ପରମେଶ୍ୱର ଅଟେ। ଯିହିଜ୍କେଲ 24:24।
When This Cometh
ᱚᱱᱟ ᱡᱚᱠᱷᱚᱱ ᱦᱤᱡᱩᱜᱼᱟ
When we reach the point in the latter days that the things Ezekiel illustrated are repeating in God’s people, then we have reached the sign of Ezekiel. When you know that Ezekiel represents the one hundred and forty-four thousand, and you know it to a level of faith and understanding that possesses the sanctified expectation that everything illustrated by Ezekiel in his writings typifies a sacred sequence of events in the latter days involving the one hundred and forty-four thousand—when you know that, then “ye shall know” “the Lord” is “God.”
ᱟᱨ ᱡᱚᱠᱷᱚᱱ ᱟᱞᱮ ᱪᱮᱫ ᱫᱚ ᱢᱩᱪᱟᱹᱫ ᱢᱟᱦᱟᱸᱨᱮ ᱚᱱᱟ ᱫᱟᱹᱭᱤ ᱨᱮ ᱮᱡᱮᱠᱤᱭᱮᱞ ᱡᱮ ᱡᱤᱱᱤᱥ ᱪᱤᱛᱟᱹᱨ ᱮᱱᱟ ᱚᱱᱟᱠᱚ ᱤᱥᱚᱨᱟᱜ ᱦᱚᱲᱠᱚ ᱨᱮ ᱫᱚᱦᱲᱟ ᱠᱟᱱᱟ, ᱛᱚᱠᱷᱚᱱ ᱟᱞᱮ ᱮᱡᱮᱠᱤᱭᱮᱞ ᱨᱮᱭᱟᱜ ᱪᱤᱱᱦᱟᱹ ᱨᱮ ᱦᱟᱛᱤᱧ ᱟᱠᱟᱫᱟ। ᱟᱨ ᱡᱚᱠᱷᱚᱱ ᱟᱢ ᱱᱚᱣᱟ ᱢᱮᱱ ᱮᱡᱮᱠᱤᱭᱮᱞ ᱫᱚ ᱢᱤᱫ ᱥᱚ ᱪᱟᱹᱞᱤᱥ ᱪᱟᱨ ᱦᱟᱡᱟᱨ ᱨᱮᱭᱟᱜ ᱪᱤᱛᱟᱹᱨ, ᱟᱨ ᱟᱢ ᱱᱚᱣᱟ ᱮᱢᱚᱱ ᱢᱤᱫ ᱥᱛᱚᱨ ᱨᱮ ᱵᱤᱥᱣᱟᱥ ᱟᱨ ᱵᱩᱡᱷᱟᱹᱣ ᱥᱟᱶ ᱥᱟᱨᱦᱟᱣ ᱚᱠᱚᱭ ᱯᱟᱵᱤᱛᱨ ᱟᱥᱟᱜᱩᱛ ᱫᱚᱦᱚᱭᱟ ᱡᱮ ᱮᱡᱮᱠᱤᱭᱮᱞ ᱟᱯᱱᱟᱨ ᱚᱞ ᱨᱮ ᱡᱟᱦᱟᱸ ᱥᱟᱱᱟᱢ ᱪᱤᱛᱟᱹᱨ ᱠᱟᱱᱟ ᱚᱱᱟ ᱥᱟᱱᱟᱢ ᱢᱩᱪᱟᱹᱫ ᱢᱟᱦᱟᱸᱨᱮ ᱢᱤᱫ ᱯᱟᱵᱤᱛᱨ ᱦᱟᱹᱨᱛᱟᱹᱞ ᱜᱷᱚᱴᱚᱱᱟ ᱨᱮᱭᱟᱜ ᱞᱮᱠᱟ ᱪᱤᱱᱦᱟᱹᱣᱟ, ᱚᱠᱟ ᱢᱤᱫ ᱥᱚ ᱪᱟᱹᱞᱤᱥ ᱪᱟᱨ ᱦᱟᱡᱟᱨ ᱥᱟᱶ ᱡᱩᱲᱟᱹᱣ ᱠᱟᱱᱟ—ᱡᱚᱠᱷᱚᱱ ᱟᱢ ᱱᱚᱣᱟ ᱵᱟᱹᱭ ᱡᱟᱱᱟ, ᱛᱚᱠᱷᱚᱱ “ᱟᱯᱮ ᱵᱟᱹᱭ ᱡᱟᱱᱟ” ᱡᱮ “ᱯᱨᱚᱵᱷᱩ” ᱫᱚ “ᱤᱥᱚᱨ” ᱛᱟᱱᱤᱭᱟ।
We will continue these thoughts in the next article.
ଆମେ ପରବର୍ତ୍ତୀ ଲେଖାରେ ଏହି ଚିନ୍ତାଧାରାକୁ ଅଗ୍ରସର କରିବୁ।