Ezekiel is a priest during the period of the sealing of the one hundred and forty-four thousand. In chapter one Ezekiel is taken into the sanctuary.
ହେଜକିଏଲ ଏକ ଲକ୍ଷ ଚୁଆଳିଶ ହଜାରଙ୍କୁ ମୋହରାଙ୍କିତ କରାଯାଉଥିବା କାଳରେ ଜଣେ ଯାଜକ ଅଟନ୍ତି। ପ୍ରଥମ ଅଧ୍ୟାୟରେ ହେଜକିଏଲଙ୍କୁ ପବିତ୍ରାଳୟ ଭିତରକୁ ନିଆଯାଏ।
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. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity, The word of the Lord came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the Lord was there upon him.
ଏବେ ତ୍ରିଶତମ ବର୍ଷରେ, ଚତୁର୍ଥ ମାସର ପଞ୍ଚମ ଦିନରେ, ମୁଁ କେବାର ନଦୀ ପାଖରେ ବନ୍ଦୀମାନଙ୍କ ମଧ୍ୟରେ ଥିବାବେଳେ, ଆକାଶମଣ୍ଡଳ ଖୋଲିଗଲା, ଏବଂ ମୁଁ ଈଶ୍ୱରଙ୍କ ଦର୍ଶନମାନଙ୍କୁ ଦେଖିଲି। ସେହି ମାସର ପଞ୍ଚମ ଦିନରେ, ଯାହା ଯେହୋୟାକୀନ ରାଜାଙ୍କ ବନ୍ଦୀତ୍ୱର ପଞ୍ଚମ ବର୍ଷ ଥିଲା, କଲ୍ଦୀୟମାନଙ୍କ ଦେଶରେ କେବାର ନଦୀ ପାଖରେ, ବୂଜିଙ୍କ ପୁତ୍ର ଯାଜକ ଯିହିଜ୍କେଲଙ୍କ ନିକଟକୁ ସଦାପ୍ରଭୁଙ୍କ ବାକ୍ୟ ସ୍ପଷ୍ଟଭାବେ ଆସିଲା; ଏବଂ ସେଠାରେ ସଦାପ୍ରଭୁଙ୍କ ହସ୍ତ ତାଙ୍କ ଉପରେ ଥିଲା।
And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the colour of amber, out of the midst of the fire. Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man. And every one had four faces, and every one had four wings. And their feet were straight feet; and the sole of their feet was like the sole of a calf's foot: and they sparkled like the colour of burnished brass. And they had the hands of a man under their wings on their four sides; and they four had their faces and their wings. Their wings were joined one to another; they turned not when they went; they went every one straight forward. As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Thus were their faces: and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies.
Ani ilaale, kunoo, bubbee guddaan tokko kaabaa irraa dhufe; duumessi guddaan tokko, ibiddis of keessa of marsee deemu, ifniis naannoo isaa ture; gidduu isaa keessaa akka bifa ambarii, ibidda keessaa keessaa mul’ate. Gidduu isaa keessaa immoo fakkeenyi uumamoota jiraatota afurii ba’e. Kunis bifa isaanii ture; fakkeenya namaa qabu turan. Tokkoon tokkoon isaanii fuula afur, baallee afuris qabu turan. Miilli isaanii miila qajeelaa ture; calaqqeen miila isaanii immoo akka calaqqee miila jibichaa ture; isaanis akka bifa sibiila diimaa qulqulleeffamee ni ibsu turan. Jala baallee isaanii, gama isaanii afranitti, harka namaa qabu turan; isaan afran sun hundinuu fuula isaanii fi baallee isaanii qabu turan. Baalleen isaanii walitti qabamanii turan; yeroo deemanitti hin garagalan; tokkoon tokkoon isaanii kallattii duraatti qajeelanii ni deemu turan. Fakkeenya fuula isaanii ilaalchisee, isaan afran hundinuu fuula namaa, gama mirgaatiin fuula leencaa qabu turan; isaan afran hundinuu gama bitaatiin fuula qotiyyoo qabu turan; isaan afran sun immoo fuula risaa ni qabu turan. Akkasiin fuulli isaanii ture; baalleen isaanii olitti diriirfamee ture; baallee lama-lama isaanii walitti qabamanii turan, baallee lama immoo qaama isaanii ni haguugu turan.
And they went every one straight forward: whither the spirit was to go, they went; and they turned not when they went. As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. And the living creatures ran and returned as the appearance of a flash of lightning. Now as I beheld the living creatures, behold one wheel upon the earth by the living creatures, with his four faces. The appearance of the wheels and their work was like unto the colour of a beryl: and they four had one likeness: and their appearance and their work was as it were a wheel in the middle of a wheel. When they went, they went upon their four sides: and they turned not when they went. As for their rings, they were so high that they were dreadful; and their rings were full of eyes round about them four. And when the living creatures went, the wheels went by them: and when the living creatures were lifted up from the earth, the wheels were lifted up. Whithersoever the spirit was to go, they went, thither was their spirit to go; and the wheels were lifted up over against them: for the spirit of the living creature was in the wheels.
Ⲟⲩⲟϩ ⲁⲩⲙⲟϣⲓ ⲡⲓⲟⲩⲁ ⲡⲓⲟⲩⲁ ϧⲉⲛ ⲧⲉϥⲙ̀ⲑⲟ: ⲉⲑⲃⲉ ⲫⲙⲁ ⲉⲧⲉ ⲡⲓⲡ̀ⲛⲉⲩⲙⲁ ⲛⲁⲙⲟϣⲓ ⲉⲣⲟϥ, ⲛⲁⲩⲙⲟϣⲓ ⲉⲣⲟϥ; ⲟⲩⲟϩ ⲛⲁⲩⲟⲩⲱⲧⲉⲃ ⲁⲛ ⲉϥⲛⲁⲙⲟϣⲓ. Ⲡⲉⲧⲁϣⲟ ⲇⲉ ⲙ̀ⲫ̀ⲧⲩⲡⲟⲥ ⲛ̀ⲛⲓⲍⲱⲟⲛ ⲉⲧⲟⲛϧ, ⲧⲟⲩⲟⲓ̀ ⲛⲁⲣⲉ ⲉⲣⲟⲥ ⲙ̀ⲫ̀ⲣⲏϯ ⲛ̀ϩⲁⲛⲁⲛϩ ⲛ̀ⲭ̀ⲣⲱⲙ ⲉⲩⲣⲱⲕϩ, ⲟⲩⲟϩ ⲙ̀ⲫ̀ⲣⲏϯ ⲛ̀ⲫ̀ⲟⲩⲱⲓⲛⲓ ⲛ̀ϩⲁⲛⲗⲁⲙⲡⲁⲥ: ⲛⲁϥⲓ ⲉ̀ⲡ̀ϣⲱⲓ ⲟⲩⲟϩ ⲉ̀ⲡⲉⲥⲏⲧ ϧⲉⲛ ⲧⲉⲙⲏϯ ⲛ̀ⲛⲓⲍⲱⲟⲛ ⲉⲧⲟⲛϧ; ⲟⲩⲟϩ ⲡⲓⲭ̀ⲣⲱⲙ ⲛⲁϥⲟⲩⲱⲓⲛⲓ, ⲟⲩⲟϩ ⲛⲉⲣⲉ ⲟⲩⲥ̀ⲧⲉⲣⲏⲅⲟⲩ ⲉ̀ⲃⲟⲗ ϧⲉⲛ ⲡⲓⲭ̀ⲣⲱⲙ. Ⲟⲩⲟϩ ⲛⲓⲍⲱⲟⲛ ⲉⲧⲟⲛϧ ⲛⲁⲩⲥⲱⲧⲉⲙ ⲉ̀ⲃⲟⲗ ⲟⲩⲟϩ ⲛⲁⲩⲕⲟⲧⲟⲩ ⲙ̀ⲫ̀ⲣⲏϯ ⲛ̀ⲟⲩⲫⲁⲓ ⲛ̀ⲥ̀ⲧⲉⲣⲏⲅⲟⲩ. Ⲟⲩⲟϩ ⲉⲧⲁⲓⲛⲁⲩ ⲉ̀ⲛⲓⲍⲱⲟⲛ ⲉⲧⲟⲛϧ, ⲓⲥ ⲟⲩⲭⲱⲣ ⲛ̀ⲟⲩⲕⲱϩⲥ ϩⲓⲡ̀ⲕⲁϩ ϧⲁⲧⲉⲛ ⲛⲓⲍⲱⲟⲛ ⲉⲧⲟⲛϧ, ϧⲉⲛ ⲡⲟⲩϥ̀ⲑⲟⲩ ⲛ̀ϩⲟ. Ⲟⲩⲟϩ ⲧⲟⲩⲟⲓ̀ ⲛ̀ⲛⲓⲕⲱϩⲥ ⲟⲩⲟϩ ⲡⲟⲩⲑⲱⲛ ⲛⲁϥⲉⲣ ⲙ̀ⲫ̀ⲣⲏϯ ⲛ̀ⲟⲩⲃⲏⲣⲩⲗⲗⲟⲥ: ⲟⲩⲟϩ ⲛⲉⲣⲉ ⲡⲟⲩϥ̀ⲧⲟⲩ ⲉⲩϣⲟⲡ ϧⲉⲛ ⲟⲩⲟⲓ̀ ⲛ̀ⲟⲩⲱⲧ; ⲟⲩⲟϩ ⲧⲟⲩⲟⲓ̀ ⲟⲩⲟϩ ⲡⲟⲩⲑⲱⲛ ⲛⲁϥⲉⲣ ⲙ̀ⲫ̀ⲣⲏϯ ⲛ̀ⲟⲩⲕⲱϩⲥ ϧⲉⲛ ⲧⲉⲙⲏϯ ⲛ̀ⲟⲩⲕⲱϩⲥ. Ⲉⲧⲁⲩⲙⲟϣⲓ, ⲛⲁⲩⲙⲟϣⲓ ϩⲓ ⲡⲟⲩϥ̀ⲧⲟⲩ ⲛ̀ⲥⲁ: ⲟⲩⲟϩ ⲛⲁⲩⲟⲩⲱⲧⲉⲃ ⲁⲛ ⲉϥⲛⲁⲙⲟϣⲓ. Ⲡⲉⲧⲁϣⲟ ⲇⲉ ⲉ̀ⲛⲟⲩⲕⲓⲙ, ⲛⲉⲩϭⲟⲥⲓ ϣⲁⲣⲉ ⲟⲩϩⲟϯ ϣⲱⲡⲓ ⲛ̀ϧⲏⲧⲟⲩ; ⲟⲩⲟϩ ⲛⲉⲩⲕⲓⲙ ⲙⲉϩ ⲛ̀ⲃⲁⲗ ϩⲓⲱⲟⲩ ϩⲓⲱⲟⲩ ⲛ̀ⲛⲟⲩϥ̀ⲧⲟⲩ. Ⲟⲩⲟϩ ⲉⲧⲉ ⲛⲓⲍⲱⲟⲛ ⲉⲧⲟⲛϧ ⲛⲁⲩⲙⲟϣⲓ, ⲛⲁⲩⲙⲟϣⲓ ϩⲱⲟⲩ ⲛ̀ϭⲓ ⲛⲓⲕⲱϩⲥ ⲛⲉⲙⲱⲟⲩ: ⲟⲩⲟϩ ⲉⲧⲁⲩϭⲓ ⲛ̀ⲛⲓⲍⲱⲟⲛ ⲉⲧⲟⲛϧ ⲉ̀ⲡ̀ϣⲱⲓ ⲉ̀ⲃⲟⲗ ϧⲉⲛ ⲡ̀ⲕⲁϩ, ⲁⲩϭⲓ ϩⲱⲟⲩ ⲛ̀ϭⲓ ⲛⲓⲕⲱϩⲥ ⲉ̀ⲡ̀ϣⲱⲓ. Ⲉⲑⲃⲉ ⲫⲙⲁ ⲉⲧⲉ ⲡⲓⲡ̀ⲛⲉⲩⲙⲁ ⲛⲁⲙⲟϣⲓ ⲉⲣⲟϥ, ⲛⲁⲩⲙⲟϣⲓ ⲉⲣⲟϥ; ⲉⲣⲉ ⲡⲟⲩⲡ̀ⲛⲉⲩⲙⲁ ⲛⲁⲙⲟϣⲓ ⲉ̀ⲙⲙⲁⲩ: ⲟⲩⲟϩ ⲛⲉⲣⲉ ⲛⲓⲕⲱϩⲥ ϭⲓ ⲉ̀ⲡ̀ϣⲱⲓ ϧⲁϯⲟⲩ; ϫⲉ ⲡ̀ⲡ̀ⲛⲉⲩⲙⲁ ⲙ̀ⲡⲓⲍⲱⲟⲛ ⲉⲧⲟⲛϧ ⲛⲉϧⲉⲛ ⲛⲓⲕⲱϩⲥ.
When those went, these went; and when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up over against them: for the spirit of the living creature was in the wheels. And the likeness of the firmament upon the heads of the living creature was as the colour of the terrible crystal, stretched forth over their heads above. And under the firmament were their wings straight, the one toward the other: every one had two, which covered on this side, and every one had two, which covered on that side, their bodies. And when they went, I heard the noise of their wings, like the noise of great waters, as the voice of the Almighty, the voice of speech, as the noise of an host: when they stood, they let down their wings. And there was a voice from the firmament that was over their heads, when they stood, and had let down their wings. And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it. And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. Ezekiel 1:1–28.
Yeroo isaan sun deeman, kunnis ni deemu turan; yeroo isaan sun dhaabatan, kunnis ni dhaabata turan; yeroo isaan sun lafa irraa ol fudhataman, gomaanis isaan wajjin ol fudhatama ture; jechuunis hafuurri uumamawwan jiraatoo sanaa keessa ture. Fakkeenyi diriirfamaa mataa uumamawwan jiraatoo sanaa irra ture sun akka halluu kiristaala sodaachisaa taʼe, mataa isaanii gubbaa diriirfamee ture. Diriirfamaa sana jalattis qoochoon isaanii qajeeloo turan, inni tokko gara isa kaaniitti; tokkoon tokkoon isaanii lama qaba turan kan gama kanaan haguugu, tokkoon tokkoon isaaniis lama qaba turan kan gama sanaan qaama isaanii haguugu. Yeroo isaan deemanis, sagalee qoochoo isaanii nan dhagaʼe; innis akka sagalee bishaanota gurguddaa, akka sagalee Waaqayyoo Hundumaa Dandaʼuu, akka sagalee dubbii, akka sagalee loltootaa ture; yeroo isaan dhaabatanis qoochoo isaanii gad buusu turan. Yeroo isaan dhaabatanii qoochoo isaanii gad buusanis, diriirfamaa mataa isaanii gubbaa ture keessaa sagaleetu dhagaʼame. Diriirfamaa mataa isaanii gubbaa ture sana ol immoo, fakkeenyi teessoo tokkoo ture; inni akka argama dhagaa saaphiyyeeraa fakkaata ture; fakkeenya teessoo sana irrattis, gubbaasaa irra fakkeenyi tokko akka argama namaa fakkaatu ture. Anis akka halluu ambaarii nan arge; akka bifa ibiddaa naannoo isaatiin keessaa isa marsuu fakkaata ture; mulʼata mudhii isaa irraa olitti, akkasumas mulʼata mudhii isaa irraa gaditti, akka waan bifa ibiddaa taʼe nan arge; naannoo isaattis ifni ulfinaan ture. Akkuma argama qilleensa guyyaa roobaa keessa duumessa irratti mulʼatu sanaa, akkasuma argamni ifa naannoo isaa ture. Kun argama fakkeenya ulfina Waaqayyoo ture. Yeroo ani isa argettis fuula koo irratti nan kufe; sagalee nama dubbachaa jiruus nan dhagaʼe. Hisqiʼeel 1:1–28.
“Ezekiel, the mourning exile prophet, in the land of the Chaldeans, was given a vision teaching the same lesson of faith in the mighty God of Israel. As he was upon the banks of the river Chebar, a whirlwind seemed to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels of strange appearance, intersecting one another, were moved by four living creatures. High above all these was ‘the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’
“ହେଜକେଲ, ଶୋକାକୁଳ ନିର୍ବାସିତ ଭବିଷ୍ୟଦ୍ବକ୍ତା, କଲ୍ଦୀୟମାନଙ୍କ ଦେଶରେ, ଇସ୍ରାଏଲଙ୍କ ପରାକ୍ରମୀ ପରମେଶ୍ୱରଙ୍କୁ ନେଇ ବିଶ୍ୱାସର ସେହି ଏକେଇ ପାଠ ଶିଖାଉଥିବା ଏକ ଦର୍ଶନ ପାଇଥିଲେ। ସେ କେବାର ନଦୀତଟରେ ଥିବାବେଳେ, ଉତ୍ତର ଦିଗରୁ ଏକ ଘୁର୍ଣ୍ଣିବାତ୍ୟା ଆସୁଥିବାପରି ପ୍ରତୀତ ହେଲା, ‘ଏକ ବିଶାଳ ମେଘ, ଏବଂ ନିଜକୁ ନିଜେ ଆବୃତ କରୁଥିବା ଅଗ୍ନି, ଏବଂ ତାହାର ଚାରିପାଶେ ଏକ ଦୀପ୍ତି ଥିଲା, ଏବଂ ତାହାର ମଧ୍ୟରୁ ମଣେ ହେଉଥିଲା ଯେପରି ଅମ୍ବରର ବର୍ଣ୍ଣ।’ ଅଦ୍ଭୁତ ଦେଖାଯାଉଥିବା ଅନେକ ଚକ୍ର, ପରସ୍ପରକୁ ଛେଦ କରି ରହିଥିବା, ଚାରିଜଣ ଜୀବନ୍ତ ପ୍ରାଣୀଙ୍କ ଦ୍ୱାରା ଚାଳିତ ହେଉଥିଲେ। ଏହାମାନଙ୍କ ସମସ୍ତଙ୍କଠାରୁ ବହୁ ଉପରେ ‘ସିଂହାସନର ଏକ ସାଦୃଶ୍ୟ, ଯେପରି ନୀଳମଣି ପାଥରର ଦେଖା: ଏବଂ ସେହି ସିଂହାସନସଦୃଶ ଉପରେ ତାହାର ଉପରେ ଏକ ମନୁଷ୍ୟଙ୍କ ଦେଖାପରି ସାଦୃଶ୍ୟ ଥିଲା।’ ‘ଏବଂ ଜୀବନ୍ତ ପ୍ରାଣୀମାନଙ୍କ ସାଦୃଶ୍ୟ ବିଷୟରେ, ସେମାନଙ୍କ ଦେଖା ଥିଲା ଦହୁଥିବା ଅଗ୍ନିକୋଇଲାମାନଙ୍କ ପରି, ଏବଂ ପ୍ରଦୀପମାନଙ୍କ ଦେଖାପରି: ସେହି ଅଗ୍ନି ଜୀବନ୍ତ ପ୍ରାଣୀମାନଙ୍କ ମଧ୍ୟରେ ଉପରକୁ ଓ ତଳକୁ ଯାଉଥିଲା; ଏବଂ ଅଗ୍ନି ଦୀପ୍ତିମାନ ଥିଲା, ଏବଂ ଅଗ୍ନିରୁ ବିଦ୍ୟୁତ୍ ନିସ୍ସରିତ ହେଉଥିଲା।’ ‘ଏବଂ କେରୁବୀମମାନଙ୍କ ମଧ୍ୟରେ ସେମାନଙ୍କ ପକ୍ଷତଳରେ ଏକ ମନୁଷ୍ୟର ହାତର ଆକୃତି ପ୍ରକାଶିତ ହେଲା।’
“There were wheels within wheels in an arrangement so complicated that at first sight they appeared to Ezekiel to be all in confusion. But when they moved, it was with beautiful exactness and in perfect harmony. Heavenly beings were impelling these wheels, and, above all, upon the glorious sapphire throne, was the Eternal One; while round about the throne was the encircling rainbow, emblem of grace and love. Overpowered by the terrible glory of the scene, Ezekiel fell upon his face, when a voice bade him arise and hear the word of the Lord. Then there was given him a message of warning for Israel.” Testimonies, 751.
“መንኰራኩሮች በመንኰራኩሮች ውስጥ ነበሩ፤ አደረጃጀታቸውም እጅግ ውስብስብ ስለ ነበረ፣ በመጀመሪያ እይታ ለሕዝቅኤል ሁሉ በትርምስ ውስጥ እንዳለ ተመስሎት ነበር። ነገር ግን ሲንቀሳቀሱ በሚያምር ትክክለኛነትና በፍጹም ስምምነት ነበር የሚንቀሳቀሱት። ሰማያዊ ፍጥረታት እነዚህን መንኰራኩሮች ያንቀሳቅሱ ነበር፤ ከሁሉም በላይም፣ በክቡሩ የሰንፔር ዙፋን ላይ፣ ዘላለማዊው ተቀምጦ ነበር፤ በዙፋኑም ዙሪያ የሚከብብ ቀስተ ደመና ነበር፣ ይህም የጸጋና የፍቅር ምልክት ነው። ሕዝቅኤል በዚያ ትዕይንት አስፈሪ ክብር ተሸንፎ በፊቱ ተደፋ፤ በዚያን ጊዜም ተነሥቶ የጌታን ቃል እንዲሰማ የሚያዘው ድምፅ መጣለት። ከዚያም ለእስራኤል የማስጠንቀቂያ መልእክት ተሰጠው።” Testimonies, 751.
In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:1–8.
ଉଜ୍ଜିୟା ରାଜାଙ୍କର ମୃତ୍ୟୁ ହୋଇଥିବା ବର୍ଷରେ ମୁଁ ପ୍ରଭୁଙ୍କୁ ଏକ ସିଂହାସନ ଉପରେ ବସିଥିବା ଦେଖିଲି; ସେ ଉଚ୍ଚ ଏବଂ ଉଦ୍ଧତ ଥିଲେ, ଏବଂ ତାଙ୍କର ବସ୍ତ୍ରର ଛୋର ମନ୍ଦିରକୁ ପୂର୍ଣ୍ଣ କରିଦେଇଥିଲା। ତାହାର ଉପରେ ସେରାଫିମମାନେ ଦଣ୍ଡାୟମାନ ଥିଲେ; ପ୍ରତ୍ୟେକଙ୍କର ଛଅଟି ପଖା ଥିଲା; ଦୁଇଟିରେ ସେ ନିଜ ମୁହଁ ଢାକୁଥିଲେ, ଦୁଇଟିରେ ସେ ନିଜ ପାଦ ଢାକୁଥିଲେ, ଏବଂ ଦୁଇଟିରେ ସେ ଉଡୁଥିଲେ। ଏବଂ ଜଣେ ଅନ୍ୟଜଣଙ୍କୁ ଡାକି କହୁଥିଲେ, ପବିତ୍ର, ପବିତ୍ର, ପବିତ୍ର, ସେନାବାହିନୀମାନଙ୍କର ସଦାପ୍ରଭୁ; ସମଗ୍ର ପୃଥିବୀ ତାଙ୍କର ମହିମାରେ ପରିପୂର୍ଣ୍ଣ। ଏବଂ ଯିଏ ଡାକୁଥିଲା, ତାହାର ଶବ୍ଦରେ ଦ୍ୱାରର ଖୁମ୍ବମାନେ କମ୍ପିତ ହେଲେ, ଏବଂ ଗୃହ ଧୂଆଁରେ ପୂର୍ଣ୍ଣ ହେଲା। ତାହାପରେ ମୁଁ କହିଲି, ହାୟ ମୋର! କାରଣ ମୁଁ ନଷ୍ଟ ହୋଇଗଲି; କାରଣ ମୁଁ ଅଶୁଚି ଓଷ୍ଠବିଶିଷ୍ଟ ଜଣେ ମଣିଷ, ଏବଂ ମୁଁ ଅଶୁଚି ଓଷ୍ଠବିଶିଷ୍ଟ ଜନମାନଙ୍କ ମଧ୍ୟରେ ବାସ କରୁଛି; କାରଣ ମୋର ଚକ୍ଷୁ ରାଜାଙ୍କୁ, ସେନାବାହିନୀମାନଙ୍କର ସଦାପ୍ରଭୁଙ୍କୁ, ଦେଖିଛି। ତାହାପରେ ସେରାଫିମମାନଙ୍କ ମଧ୍ୟରୁ ଜଣେ ମୋ ପାଖକୁ ଉଡିଆସିଲେ, ତାଙ୍କ ହାତରେ ଏକ ଜ୍ୱଳନ୍ତ ଅଙ୍ଗାର ଥିଲା, ଯାହାକି ସେ ବେଦୀରୁ ଚିମଟାରେ ନେଇଥିଲେ; ଏବଂ ସେ ତାହାକୁ ମୋର ମୁଖ ଉପରେ ସ୍ପର୍ଶ କରାଇ କହିଲେ, ଦେଖ, ଏହା ତୁମ ଓଷ୍ଠକୁ ସ୍ପର୍ଶ କରିଛି; ଏବଂ ତୁମର ଅଧର୍ମ ଦୂର କରାଗଲା, ଏବଂ ତୁମର ପାପ ଶୁଦ୍ଧ କରାଗଲା। ଏହାଛଡ଼ା ମୁଁ ପ୍ରଭୁଙ୍କର ସ୍ୱର ଶୁଣିଲି, ସେ କହୁଥିଲେ, ମୁଁ କାହାକୁ ପଠାଇବି, ଏବଂ ଆମ ପକ୍ଷରୁ କିଏ ଯିବ? ତାହାପରେ ମୁଁ କହିଲି, ଏହା ମୁଁ; ମୋତେ ପଠାନ୍ତୁ। ଯିଶାଇୟ ୬:୧–୮।
“This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate. The city that was once full of people was no longer inhabited. The voice of mirth and the song of praise were no more heard within her walls. The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night. But the wonderful symbols presented before him beside the river Chebar revealed an overruling power mightier than that of earthly rulers. Above the proud and cruel monarchs of Assyria and Babylon the God of mercy and truth was enthroned.
“Kun mul’anni kun raajii dukkanaa yaada isaa guute keessa Hisqi’eelitti kenname. Inni biyya abbootii isaa ontee ciistuu arge. Magaalaan yeroo tokko namootaan guutamte sana keessa namni kan jiraatu hin hafne. Sagaleen gammachuu fi faaruun galataa dallaa ishee keessaa mootummaa hin dhagaʼamne ture. Raajichi ofii isaas biyya ormaa keessatti alagaa ture; achitti hawwiin aangoo daangaa hin qabnee fi gara-jabeenyi hammeenyaa olaantummaa isaanii qabatanii turan. Wanti inni cunqursaa fi jal’ina namaa irraa argee fi dhagaʼe lubbuu isaa dhiphise; guyyaa fi halkanis hadhaa’inaan booye. Garuu mallattoowwan dinqisiisoon laga Kebaar bira isa duratti mul’atan humna ol’aanaa, kan mootummaa bulchitoota lafa irraa caalaa jabaa ta’e, ifa godhan. Mootota of-tuuloo fi gara-jabeyyii Asoorii fi Baabiloon irra olitti Waaqni araaraa fi dhugaa mootummaa isaa irra taa’ee ture.”
“The wheellike complications that appeared to the prophet to be involved in such confusion were under the guidance of an infinite hand. The Spirit of God, revealed to him as moving and directing these wheels, brought harmony out of confusion; so the whole world was under His control. Myriads of glorified beings were ready at His word to overrule the power and policy of evil men, and bring good to His faithful ones.
“Walxaxniin akka gufuu keessa hirmaatan fakkaatan, kan raajichaatti jeequmsa akkanaa keessatti mul’atan hundinuu, harka daangaa hin qabneen qajeelfama argachaa turan. Hafuurri Waaqayyoo, isa walxaxawwan kanneen sochoosuu fi qajeelchuu akka ta’etti isaaf mul’ate, jeequmsa keessaa waliigaltee fide; kanaafis addunyaan guutuun to’annoo Isaa jala ture. Kumaatamni hedduun uumamota ulfina isaanii argatanii, dubbii Isaa irratti qophaa’anii turan; humna fi mala namoota hamoo to’achuudhaan, warra Isatti amanamoo ta’aniif waan gaarii fiduuf.”
“In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.
“Haala wal fakkaatuun, yeroo Waaqayyo seenaa waldaa bara dhufuuf ta’u gara Yohaannis isa jaallatamaa ta’eetti ifa gochuuf jedhu, inni ‘Nama Ilma namaa fakkaatu tokko’ cinaachota ibsaa gidduu deddeebi’aa ture isaaf mul’isuudhaan, kanneen waldoota torban agarsiisan, hawwii fi eeggannoo Fayyisaa inni saba Isaatiif qabu isaaf mirkaneesse. Yeroo Yohaannisi loltoota xumuraa guguddaa waldaan humnoota lafa irraa jiran waliin qabdu akka argu taasifametti, akkasumas injifannoo isa dhumaa fi bilisa ba’uu amanamtootaa akka arguuf eeyyamameef. Inni waldaan bineensaa fi fakkii isaatiin walitti bu’iinsa ajjeechaa geessisu keessatti akka seente arge; akkasumas waaqeffannaan bineensa sanaa sodaa du’aatiin akka dirqisiifamu arge. Garuu inni qiiqa fi waca lola sanaa sanaa olitti ilaalee, Tuuta gaara Xiyoon irratti Hoolicha wajjin jirtu arge; isaanis mallattoo bineensaa sanaa iddoo qabaachuu mannaa, ‘maqaan Abbaa isaanii adda isaanii irratti barreeffame’ qabu turan. Ammas inni ‘warra bineensa sana, fi fakkii isaa, fi mallattoo isaa, fi lakkoobsa maqaa isaa irratti injifannoo argatan’ ‘harpoota Waaqayyoo qabatanii galaana geejjibaa irra dhaabatan’ arge; isaanis faarfannaa Musee fi Hoolichaa faarfachaa turan.”
“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.
“Barumsi kun nu fayyaduuf ta’u. Amantii keenya Waaqayyo irratti jabeessinee dhaabachuun nu barbaachisa, sababiin isaas yeroon lubbuu namootaa qoru tokko nu dura dhihoodhuma jira. Kiristoos Tulluu Ejersa irratti, murtiilee sodaachisoo dhufaatii isaa lammaffaa dura dursanii dhufan irra deebi’ee dubbate: ‘Waraanaa fi oduu waraanaa ni dhageessu.’ ‘Sabni saba irratti, mootummaa mootummaa irratti ni ka’a; beelli, dhukkubni weerartuu, fi kirkirri lafaa iddoowwan adda addaa keessatti ni ta’u. Kunniin hundinuu jalqaba gaddaa ti.’ Raajiiwwan kun yeroo Yerusaalem barbadaa’etti guutamuu isaanii keessaa tokko tokko argatan iyyuu, guyyoottan dhumaa irratti hojii irra oolmaa isaanii isa caalaatti kallattiidhaan qabu.”
“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.
“Nu gurguddaa taateewwan gurguddoo fi ulfaatoo irra dhaabbannee jirra. Raajii saffisaan raawwatamaa jira. Gooftaan balbala irra jira. Yeroo fedhii guddaa fi nama hunda isa jiraataa ta’eef baay’ee ulfaataa ta’e tokko yeroo dhihootti fuula keenya dura banamuuf jira. Waldhabdeewwan yeroo darban keessaa jiran ni haaromfamu; waldhabdeewwan haaraan ni ka’u. Haalliwwan addunyaa keenya keessatti raawwataman hamma ammaatti illee hin yaadamne. Seexanni karaa ergamtoota namootaatiin hojjetaa jira. Warri Heera mootummaa jijjiiruuf, seera kabajuu Dilbataa dirqisiisu mirkaneessuufis carraaqqii godhan, bu’aan isaa maal akka ta’u xiqqoo illee hin hubatan. Inni ulfaataan tokko amma nu irratti ga’uuf jira.”
“But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.
“Garboonni Waaqayyoo garuu yeroo muddamaa guddaa kana keessatti ofitti amanamuu hin qaban. Mul’ata Isaayaasitti, Hisqi’eeliitti, fi Yohannisitti kenname keessatti, samiin taateewwan lafa irratti raawwatamanitti hammam dhiyeenyaan akka walitti hidhamte, akkasumas warra Isaaf amanamoo ta’aniif kunuunsi Waaqayyoo hammam guddaa akka ta’e ni argina. Addunyaan bulchaa malee miti. Sirni taateewwan dhufanii jiranii harka Gooftaa keessa jira. Ulfinni mootummaa samii, akkuma dhimma waldaa Isaa, akkasuma carraa sabootaa illee ofii Isaa jalatti ni qabata.”
“We permit ourselves to feel altogether too much care, trouble, and perplexity in the Lord’s work. Finite men are not left to carry the burden of responsibility. We need to trust in God, believe in Him, and go forward. The tireless vigilance of the heavenly messengers, and their unceasing employment in their ministry in connection with the beings of earth, show us how God’s hand is guiding the wheel within a wheel. The divine Instructor is saying to every actor in His work, as He said to Cyrus of old: ‘I girded thee, though thou hast not known Me.’
“Nuyi Hojii Gooftaa keessatti baayʼee yaaddoo, dhiphina, fi walxaxummaa akka nutti dhagaʼamu ofii keenyaaf eeyyamna. Namoonni daangeffamoon baʼaa itti gaafatamummaa baachuudhaaf kophaa isaanii hin dhiifamne. Nuti Waaqa irratti amanachuu, Isa amanuu, fi fuulduratti tarkaanfachuu qabna. Eegumsi dammaqinaan hin dadhabne ergamoota samii, fi tajaajila isaanii isa hin dhaabbanne, uumamoota lafa irratti argaman wajjin walqabatee raawwatamu, harki Waaqayyoo akkamitti geengoo keessa jiru geengoo sana geggeessaa akka jiru nutti argisiisa. Barsiisaan Waaqummaa hojii Isaa keessatti hirmaataa hundumaan, akkuma bara durii Qiirosiin jedhe sana, akkana jedhaa jira: ‘Ati Na hin beekin iyyuu, ani si hidhadhe.’”
“In Ezekiel’s vision God had His hand beneath the wings of the cherubim. This is to teach His servants that it is divine power that gives them success. He will work with them if they will put away iniquity and become pure in heart and life.
“Mul’ata Hisqi’el keessatti Waaqayyo harka Isaa qoochoo kiruubota jala qaba ture. Kunis garboota Isaa barsiisuuf, humni waaqayyoo isa milkaa’ina isaanii kennu ta’uu isaa agarsiisa. Isaan jalatti yommuu hammina irraa of qulqulleessanii garaa fi jireenyaan qulqulloota ta’an, Inni isaanii wajjin ni hojjeta.”
“The bright light going among the living creatures with the swiftness of lightning represents the speed with which this work will finally go forward to completion. He who slumbers not, who is continually at work for the accomplishment of His designs, can carry forward His great work harmoniously. That which appears to finite minds entangled and complicated, the Lord’s hand can keep in perfect order. He can devise ways and means to thwart the purposes of wicked men, and He will bring to confusion the counsels of them that plot mischief against His people.
“Lubbuun ifaan qulqulluun lubbuuwwan jiraatan gidduu akka ibsa balaqqeessaa saffisa guddaadhaan darbaa jiru kun, ariitii hojii kun ittiin dhumarratti gara xumuraatti adeemsifamu agarsiisa. Inni hin rafne, isa yeroo hunda karoora Isaa raawwachuuf hojii irra jiru, hojii Isaa guddaa wal-simannaan fuulduratti adeemsisuu ni danda’a. Wanti sammuuwwan daangeffamoo ta’aniif, kan walxaxaa fi walitti hidhamaa fakkaatu, harki Gooftaa sirna mudaa hin qabneen eeguuf ni danda’a. Inni kaayyoo namoota hamoo fashalsuuf karaalee fi mala ni qopheessa; akkasumas marii warra saba Isaa irratti hammina yaadan gara jeequmsaatti ni geessa.”
“Brethren, it is no time now for mourning and despair, no time to yield to doubt and unbelief. Christ is not now a Saviour in Joseph’s new tomb, closed with a great stone and sealed with the Roman seal; we have a risen Saviour. He is the King, the Lord of hosts; He sitteth between the cherubim; and amid the strife and tumult of nations He guards His people still. He who ruleth in the heavens is our Saviour. He measures every trial. He watches the furnace fire that must test every soul. When the strongholds of kings shall be overthrown, when the arrows of God’s wrath shall strike through the hearts of His enemies, His people will be safe in His hands.” Testimonies, volume 5, 752–754.
“Yaa obboloota, yeroo kana gaddaaf abdii kutachuuf miti; yeroo shakkii fi amantii dhabuu keessatti of kennuufis miti. Kiristoos amma Fayyisaa awwaala haaraa Yoseef keessatti, dhagaa guddaadhaan cufamee fi chaappaa Roomaatiin mallatteeffame keessa jiru miti; nu Fayyisaa du’aa ka’e qabna. Inni Mootii dha, Gooftaa loltootaa ti; inni kiiruubota gidduu taa’a; walitti bu’iinsaa fi jeequmsa sabootaa gidduuttis saba Isaa amma illee eega. Inni samiirratti bulchu sun Fayyisaa keenya. Inni qormaata hundumaa safara. Inni ibidda boolla ibiddaa lubbuu hundumaa qoruuf dirqama ta’e ni ilaala. Yeroo dallaa jabinaan moototaatiin ijaaraman diigamanitti, yeroo xiyyi dheekkamsa Waaqayyoo garaa diinota Isaa keessa waraanutti, saba Isaa harki Isaa keessatti nagaa ta’anii jiraatu.” Testimonies, volume 5, 752–754.
Ezekiel represents the candidates to be among the one hundred and forty-four thousand, and line upon line his experience in the sanctuary aligns with Isaiah’s and John’s experience within the sanctuary. We are now in the temple test, the second of the three tests that seals the one hundred and forty-four thousand. That period is the purification accomplished by the Messenger of the Covenant in fulfillment of Malachi three. The purification process of three tests, is Malachi’s fiery “furnace” “that must test every soul.” When the third angel arrived on October 22, 1844 the Messenger of the Covenant suddenly came to His temple and led the wise virgins of that history into the Most Holy Place, in order to seal His faithful, but the virgins of that history rebelled, and by 1856 the Philadelphian Millerite movement had changed unto the Laodicean Millerite movement and in 1863 became the Laodicean Seventh-day Adventist church.
ሕዝቅኤል ነቶም ካብቶም ሚእቲን ኣርብዓን ኣርባዕተን ሽሕ ክኾኑ ዝሓስቡ እጩዋት ይውክል፣ እንተኾነ ድማ መስመር ኣብ ልዕሊ መስመር ብምኽታል ልምዱ ኣብ መቕደስ ምስ ልምዲ ኢሳይያስን ዮሃንስን ኣብ ውሽጢ መቕደስ ይሰማማዕ። ሕጂ ኣብቲ ፈተና መቕደስ ኢና ዘለና፣ እዚ ድማ ካብተን ሰለስተ ፈተናታት እቲ ካልኣይ ፈተና እዩ ነቶም ሚእቲን ኣርብዓን ኣርባዕተን ሽሕ ዝሓትሞም። እቲ ዘመን እቲ፣ ነቲ ብመልእኽተኛ ኪዳን ብምፍጻም ሚልክያስ ሰለስተ ዝተፈጸመ ምንጻህ እዩ። እቲ ሂደት ምንጻህ ናይ ሰለስተ ፈተናታት፣ እቲ ናይ ሚልክያስ እሳታዊ “እቶን” እዩ፣ “ንነፍሲ ወከፍ ነፍሲ ክፍትን ዘለዎ።” እቲ ሳልሳይ መልኣኽ ኣብ ጥቅምቲ 22, 1844 ምስ መጸ፣ መልእኽተኛ ኪዳን ብድንገት ናብ መቕደሱ መጺኡ፣ ነተን ለባማት ደናግል ናይ ታሪኽ እቲ ናብ እቲ ቅድስተ ቅዱሳን መሪሕወን እዩ ነቶም እሙናቱ ክሓትም፤ ነገር ግን ደናግል ናይ ታሪኽ እቲ ዓለዋ፣ እና ክሳዕ 1856 እቲ ፊላደልፊያዊ ሚለራዊ ንቅናቄ ናብ ሎዶቅያዊ ሚለራዊ ንቅናቄ ተለዊጡ፣ ኣብ 1863 ድማ ናብ ሎዶቅያዊ ቤተ ክርስቲያን ሰብዓይ መዓልቲ ኣድቨንቲስት ኮይኑ።
The third angel who arrived suddenly on October 22, 1844 withdrew his presence in 1863, and then returned on September 11, 2001. Twenty-five years later the temple test that was typified by October 22, 1844 is now being repeated. Twenty-five is symbolically a prophetic tithe of two hundred and fifty, and two hundred and fifty is a symbol of the history represented in verses eleven to fifteen of Daniel eleven. Two hundred and fifty, and twenty-five is a wheel within the sanctuary vision of Ezekiel. Twenty-five is a symbol of the separation of the wise and the wicked in fulfillment of the three-step testing process that is represented in the work of purification that is accomplished by the Messenger of the Covenant.
ᚦᛁᚱᛞ ᚨᚾᚷᛖᛚ ᚹᚻᚩ ᚨᚱᚱᛁᚡᛖᛞ ᛋᚢᛞᛞᛖᚾᛚᚣ ᚩᚾ ᚩᚳᛏᚩᛒᛖᚱ 22, 1844 ᚹᛁᛏᚻᛞᚱᛖᚹ ᚻᛁᛋ ᛈᚱᛖᛋᛖᚾᚳᛖ ᛁᚾ 1863, ᚨᚾᛞ ᚦᛖᚾ ᚱᛖᛏᚢᚱᚾᛖᛞ ᚩᚾ ᛋᛖᛈᛏᛖᛗᛒᛖᚱ 11, 2001. ᛏᚹᛖᚾᛏᚣ-ᚠᛁᚡᛖ ᚣᛖᚨᚱᛋ ᛚᚨᛏᛖᚱ ᚦᛖ ᛏᛖᛗᛈᛚᛖ ᛏᛖᛋᛏ ᚦᚨᛏ ᚹᚨᛋ ᛏᚣᛈᛁᚠᛁᛖᛞ ᛒᚣ ᚩᚳᛏᚩᛒᛖᚱ 22, 1844 ᛁᛋ ᚾᚩᚹ ᛒᛖᛁᛝ ᚱᛖᛈᛖᚨᛏᛖᛞ. ᛏᚹᛖᚾᛏᚣ-ᚠᛁᚡᛖ ᛁᛋ ᛋᚣᛗᛒᚩᛚᛁᚳᚨᛚᛚᚣ ᚨ ᛈᚱᚩᛈᚻᛖᛏᛁᚳ ᛏᛁᛏᚻᛖ ᚩᚠ ᛏᚹᚩ ᚻᚢᚾᛞᚱᛖᛞ ᚨᚾᛞ ᚠᛁᚠᛏᚣ, ᚨᚾᛞ ᛏᚹᚩ ᚻᚢᚾᛞᚱᛖᛞ ᚨᚾᛞ ᚠᛁᚠᛏᚣ ᛁᛋ ᚨ ᛋᚣᛗᛒᚩᛚ ᚩᚠ ᚦᛖ ᚻᛁᛋᛏᚩᚱᚣ ᚱᛖᛈᚱᛖᛋᛖᚾᛏᛖᛞ ᛁᚾ ᚡᛖᚱᛋᛖᛋ ᛖᛚᛖᚡᛖᚾ ᛏᚩ ᚠᛁᚠᛏᛖᛖᚾ ᚩᚠ ᛞᚨᚾᛁᛖᛚ ᛖᛚᛖᚡᛖᚾ. ᛏᚹᚩ ᚻᚢᚾᛞᚱᛖᛞ ᚨᚾᛞ ᚠᛁᚠᛏᚣ, ᚨᚾᛞ ᛏᚹᛖᚾᛏᚣ-ᚠᛁᚡᛖ ᛁᛋ ᚨ ᚹᚻᛖᛖᛚ ᚹᛁᛏᚻᛁᚾ ᚦᛖ ᛋᚨᚾᚳᛏᚢᚨᚱᚣ ᚡᛁᛋᛁᚩᚾ ᚩᚠ ᛖᛋᛖᚳᚻᛁᛖᛚ. ᛏᚹᛖᚾᛏᚣ-ᚠᛁᚡᛖ ᛁᛋ ᚨ ᛋᚣᛗᛒᚩᛚ ᚩᚠ ᚦᛖ ᛋᛖᛈᚨᚱᚨᛏᛁᚩᚾ ᚩᚠ ᚦᛖ ᚹᛁᛋᛖ ᚨᚾᛞ ᚦᛖ ᚹᛁᚳᚳᛖᛞ ᛁᚾ ᚠᚢᛚᚠᛁᛚᛗᛖᚾᛏ ᚩᚠ ᚦᛖ ᚦᚱᛖᛖ-ᛋᛏᛖᛈ ᛏᛖᛋᛏᛁᛝ ᛈᚱᚩᚳᛖᛋᛋ ᚦᚨᛏ ᛁᛋ ᚱᛖᛈᚱᛖᛋᛖᚾᛏᛖᛞ ᛁᚾ ᚦᛖ ᚹᚩᚱᚳ ᚩᚠ ᛈᚢᚱᛁᚠᛁᚳᚨᛏᛁᚩᚾ ᚦᚨᛏ ᛁᛋ ᚨᚳᚳᚩᛗᛈᛚᛁᛋᚻᛖᛞ ᛒᚣ ᚦᛖ ᛗᛖᛋᛋᛖᚾᚷᛖᚱ ᚩᚠ ᚦᛖ ᚳᚩᚡᛖᚾᚨᚾᛏ.
Matthew twenty-five contains three parables, and each parable identifies the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. The hope of God’s people represented in the chapter is that they might be a wise virgin in possession of the oil of the message of the midnight cry. Their hope is that they are judged a faithful servant in their stewardship of employing the special talents that were given them to manage in their personal probationary period. Their hope is that they are judged as a sheep of God’s pasture, seated upon His right side, and not a goat on his left. Twenty-five is a symbol of the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. Twenty-five is one of Ezekiel’s wheels.
ମାଥିଉ ପଚିଶ ଅଧ୍ୟାୟରେ ତିନୋଟି ଦୃଷ୍ଟାନ୍ତ ଅଛି, ଏବଂ ପ୍ରତ୍ୟେକ ଦୃଷ୍ଟାନ୍ତ ଏକ ଲକ୍ଷ ଚୌଳିଶ ହଜାରଙ୍କର ମୋହରଲଗାଇବାର ସମୟରେ ଜ୍ଞାନୀ ଓ ଦୁଷ୍ଟଙ୍କ ବିଭାଜନକୁ ଚିହ୍ନଟ କରେ। ଏହି ଅଧ୍ୟାୟରେ ପ୍ରତିନିଧିତ ହୋଇଥିବା ପରମେଶ୍ୱରଙ୍କ ଲୋକଙ୍କର ଆଶା ହେଉଛି, ସେମାନେ ମଧ୍ୟରାତ୍ରୀର ରୋଦନର ବାର୍ତ୍ତାର ତେଲ ଧାରଣ କରିଥିବା ଜଣେ ଜ୍ଞାନୀ କୁମାରୀ ହୋଇପାରନ୍ତୁ। ସେମାନଙ୍କର ଆଶା ହେଉଛି, ସେମାନଙ୍କୁ ନିଜସ୍ୱ ପରୀକ୍ଷାକାଳରେ ପରିଚାଳନା ପାଇଁ ଦିଆଯାଇଥିବା ବିଶେଷ ପ୍ରତିଭାଗୁଡ଼ିକୁ କାର୍ଯ୍ୟରତ କରିବାର ଅଭିଭାରରେ ସେମାନେ ଜଣେ ବିଶ୍ୱାସଯୋଗ୍ୟ ଦାସ ବୋଲି ବିଚାରିତ ହୁଅନ୍ତୁ। ସେମାନଙ୍କର ଆଶା ହେଉଛି, ସେମାନେ ପରମେଶ୍ୱରଙ୍କ ଚରାଣଭୂମିର ଏକ ମେଷ ବୋଲି ବିଚାରିତ ହୁଅନ୍ତୁ, ତାଙ୍କର ଡାହାଣ ପାର୍ଶ୍ୱରେ ବସାଯାଆନ୍ତୁ, ଏବଂ ତାଙ୍କର ବାମ ପାର୍ଶ୍ୱରେ ଥିବା ଏକ ଛାଗ ନୁହେଁ। ପଚିଶ ହେଉଛି ଏକ ଲକ୍ଷ ଚୌଳିଶ ହଜାରଙ୍କର ମୋହରଲଗାଇବାର ସମୟରେ ଜ୍ଞାନୀ ଓ ଦୁଷ୍ଟଙ୍କ ବିଭାଜନର ଏକ ପ୍ରତୀକ। ପଚିଶ ହେଉଛି ଯିହିଜ୍କେଲଙ୍କ ଚକ୍ରମାନଙ୍କ ମଧ୍ୟରୁ ଗୋଟିଏ।
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.
Bara booji'amna waggaa shantamaffaa keessa, jalqaba waggaatti, guyyaa kudhanaffaa jiʼa sanaa, magaalaan sun erga rukutamtee waggaa kudha afuraffaa keessa, guyyaa sanuma harka Waaqayyoo ana irra ture, achittis na geesse. Hisqiʼeel 40:1.
The twenty-fifth year of captivity is represented by October 22, which is represented by the closing of a dispensational door. On October 22, 1844 a door was opened and a door was closed as two classes were separated.
Bara booji’anii waggaa digdama-shanaffaan Onkoloolessa 22 tiin bakka bu’ama; kunis cufamuu balbala bara qooddannaa tokkoon bakka bu’ama. Onkoloolessa 22, 1844 irratti, yeroo gareen lamaan adda baafamanitti, balballi tokko baname, balballi tokos cufame.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.
ፊላደልፊያ ለሚገኘው የቤተ ክርስቲያን መልአክ እንዲህ ብለህ ጻፍ፤ ቅዱሱ፣ እውነተኛው፣ የዳዊት ቁልፍ ያለው፣ የሚከፍትም ማንም የማይዘጋ፣ የሚዘጋም ማንም የማይከፍት፣ እርሱ እንዲህ ይላል፤ ሥራህን አውቃለሁ፤ እነሆ፥ ማንም ሊዘጋው የማይችል የተከፈተ ደጅ በፊትህ አኑሬአለሁ፤ ትንሽ ኃይል አለህና፥ ቃሌንም ጠብቀሃል፥ ስሜንም አልካድህም። ራእይ 3፥7፣ 8።
Christ tells the angel of Philadelphia that He knows their work, that He has set before the church of Philadelphia, an open door. That door is opened by “the key of David,” the key that is placed upon Eliakim.
କ୍ରୀଷ୍ଟ ଫିଲାଦେଲଫିଆର ଦୂତଙ୍କୁ କହନ୍ତି ଯେ ସେ ତାଙ୍କର କାର୍ଯ୍ୟଗୁଡ଼ିକୁ ଜାଣନ୍ତି, ଏବଂ ସେ ଫିଲାଦେଲଫିଆର ଚର୍ଚ୍ଚର ସମ୍ମୁଖରେ ଗୋଟିଏ ଖୋଲା ଦ୍ୱାର ରଖିଛନ୍ତି। ସେହି ଦ୍ୱାର “ଦାଉଦଙ୍କର ଚାବି” ଦ୍ୱାରା ଖୋଲାଯାଇଛି, ସେହି ଚାବି ଯାହା ଏଲିଆକୀମଙ୍କ ଉପରେ ରଖାଯାଇଥିଲା।
And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:20–22.
ଏବଂ ସେହି ଦିନରେ ଏହା ଘଟିବ, ଯେ ମୁଁ ମୋର ଦାସ ହିଲ୍କିୟାଙ୍କ ପୁତ୍ର ଏଲିଆକୀମଙ୍କୁ ଡାକିବି; ଏବଂ ମୁଁ ତାଙ୍କୁ ତୁମର ବସ୍ତ୍ର ପିନ୍ଧାଇବି, ଓ ତୁମର କଟିବନ୍ଧନୀଦ୍ୱାରା ତାଙ୍କୁ ଶକ୍ତ କରିବି, ଏବଂ ତୁମର ଶାସନକାର୍ଯ୍ୟକୁ ତାଙ୍କ ହସ୍ତରେ ସମର୍ପଣ କରିବି; ଏବଂ ସେ ଯିରୂଶାଲେମର ବାସିନ୍ଦାମାନଙ୍କ ପାଇଁ ଓ ଯିହୂଦାର ଘର ପାଇଁ ଜଣେ ପିତା ହେବେ। ଏବଂ ଦାଉଦଙ୍କ ଘରର ଚାବିକୁ ମୁଁ ତାଙ୍କ କନ୍ଧରେ ରଖିବି; ତେଣୁ ସେ ଖୋଲିବେ, ଏବଂ କେହି ବନ୍ଦ କରିବେ ନାହିଁ; ଏବଂ ସେ ବନ୍ଦ କରିବେ, ଏବଂ କେହି ଖୋଲିବେ ନାହିଁ। ଯିଶାୟ ୨୨:୨୦–୨୨।
The day that Eliakim is called, he is separated from wicked Shebna.
Gaafa Eliyaaqiim waamamu, inni Shabnaa hamaa irraa addaan baafama.
Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. Isaiah 22:15–18.
Waaqayyo Gooftaan maccaa humnootaa akkana jedha: Dhaqi, gara qabeenya-qabduu kanaatti, jechuunis gara Sheebinaa isa mana irratti bulchaa jiru sanaatti seeniitii akkana jedhi, “Ati asitti maal qabda? Eessaas nama eenyu qabda, akka ati iddoo awwaalaa ofii keetii asitti qotatte, akka nama iddoo awwaalaa iddoo ol ka’oo irratti ofii isaatiif qotu, akka nama dhagaa keessatti iddoo jireenyaa ofii isaatiif bocu sanaa?” Kunoo, Waaqayyo booji’amuu guddaadhaan si baadhatee ni geessa, dhugumaas si haguuga. Inni dhugumaas humnaan si marsii, akka kubbaa tokkootti si darbadha, si immoo biyya bal’aatti ni darba; achitti ni duuta, gaariiwwan ulfina keetiis achitti salphina mana gooftaa keetii ni ta’u. Isaayaas 22:15–18.
The separation of the wise and foolish virgins that fulfilled the illustration of Shebna and Eliakim was fulfilled on October 22, 1844, and also in the twenty-fifth year of captivity of Jehoiachin which was October 22, 573 BC. In Ezekiel chapter eight the wicked within Adventism, represented by Jerusalem, are represented by twenty-five men bowing to the sun. The destruction of Jerusalem represents the Sunday law, which is also the waymark which ends the sealing time of the one hundred and forty-four thousand. That sealing time began on September 11, 2001, and Jesus is both the Alpha and Omega, so September 11, 2001 as the beginning of the sealing illustrates the end, at the Sunday law.
መልካሞቹና ሞኞቹ ድንግልት የሚለዩበት ልዩነት፣ የሸብናና የኤልያቄም ምሳሌን የፈጸመው፣ በጥቅምት 22 ቀን 1844 ተፈጸመ፤ እንዲሁም በዮአኪን ምርኮ ሃያ አምስተኛው ዓመት፣ እርሱም በጥቅምት 22 ቀን 573 ዓ.ዓ. ነበር። በሕዝቅኤል ምዕራፍ ስምንት ውስጥ፣ በአድቬንቲዝም ውስጥ ያሉ ክፉዎች፣ በኢየሩሳሌም የተወከሉት፣ ለፀሐይ በመስገድ የተወከሉ ሃያ አምስት ሰዎች ናቸው። የኢየሩሳሌም ጥፋት የእሑድ ሕግን ይወክላል፤ ይህም ደግሞ የአንድ መቶ አርባ አራት ሺህ የማተም ጊዜ የሚያበቃበት የመንገድ ምልክት ነው። ያ የማተም ጊዜ በመስከረም 11 ቀን 2001 ተጀመረ፤ ኢየሱስም አልፋና ኦሜጋ ስለሆነ፣ መስከረም 11 ቀን 2001 እንደ ማተሙ መጀመሪያ መሆኑ መጨረሻውን፣ በእሑድ ሕግ ጊዜ፣ ያመለክታል።
September 11, 2001 was typified by the Minneapolis meetings of 1888, for Sister White identifies that when the great buildings of New York came down at 9/11, Revelation 18:1–3 was fulfilled. At that time, as in 1888 she identified the angel of Revelation eighteen descended to lighten the earth with His glory. The rebellion of 1888 she aligned with the rebellion of Korah, Dathan and Abiram, who also had two hundred and fifty men of renown join in their apostasy. Two hundred and fifty rebels in the rebellion of Korah and his cohorts in the beginning history of ancient Israel typified the twenty-five men who were bowing to the sun at the ending of ancient Israel.
ᎦᏚᎩ 11, 2001 ᎾᏍᎩ 1888 ᎠᏕᎳ ᎫᎾᏓᎸᏫᏍᏓᏁᎲ ᎻᏂᎠᐳᎵᏍ ᎦᏛᎲᎢ ᏗᎦᎸᏉᏗ ᎤᏍᏗᏱ ᎤᏤᎵ ᎠᏎ ᎤᎵᏍᏔᏴᎡᎸᎯ ᎨᏒᎢ, ᏌᏍᏛ ᏭᎹᏔ ᎤᏬᎯᏳᎲᏍᎩ ᎾᏍᎩ 9/11 ᎢᎦ ᎾᎿ ᏂᏚᎾᏍᎩ ᏂᏗᎦᏁᎸ ᏂᏓᎾᏃᎸᎢ ᏂᏗᎦᏚᏫᏍᏓ ᏂᏧᏁᏉᏗ ᏂᏗᎦᏚᎲ ᏂᏧᏓᎴᏅᎢ ᏂᏗᎦᎳᏫᎩ ᏂᏚᎾᏅᏁᎸ ᏂᎦᎥ ᏂᎬᏅᎢ ᏂᏚᎵᏍᏔᏅᎢ, ᎾᏍᎩ ᎤᏙᎯᏳᎯ ᎤᏍᏛᎢ ᎦᏚᎩ 18:1–3 ᎤᎵᏍᏆᏛᎡᎢ. Ꮎ ᎯᎠ ᎢᏳᏍᏗ, 1888 ᏙᎯᏱ ᎤᏙᎯᏳᎲᏍᎩ ᎦᏚᎩ 18 ᎤᏤᎵ ᎠᏤᎳᏍᎩ ᎤᏠᏱ ᏧᏂᏴᏫᎭ ᎡᎶᎯ ᎤᏤᎵ ᎦᏸᏉᏗ ᎤᏚᎸᏌᏛ ᏄᏩᏁᎴᎢ. 1888 ᎤᏓᏡᎬᎢ ᎾᏍᎩ ᎪᎳ, ᏕᏓᏂ, ᎠᎴ ᎠᏈᎳᎻ ᎤᏂᏃᎮᎸ ᎤᏓᏡᎬᎢ ᎤᎵᏍᏛᏗ ᎤᏬᎯᏳᎲᏍᎩ; ᎾᏍᎩ ᎾᏍᏉ 250 ᏴᏫ ᏗᏂᎸᏉᏗ ᎨᏒ ᎤᎾᏴᎵᏨ ᏧᏂᏓᏡᎬᎢ ᎤᎾᏓᏅᏛᎢ ᎤᏂᏲᎢ. 250 ᏴᏫ ᎤᏂᏓᏡᎬᎢ ᎪᎳ ᎤᏓᏡᎬᎢ ᎠᎴ ᎤᏤᎵ ᎠᏁᎳᏂᎯ ᎠᏂᏁᎲ ᏗᎧᏃᎮᏛ ᎢᏧᏓᎴᎩ ᎢᏏᎵ ᎠᏂᏁᎲ ᎢᎬᏱᏱ ᏗᏓᎪᏩᏘᏍᎬ ᎤᏎᎸᎯ, ᎾᏍᎩ 25 ᏴᏫ ᏅᏙ ᎤᏂᏓᏙᎵᏍᎬᎢ ᎤᏟᎶᏍᏔᏁᎢ, ᎢᏧᏓᎴᎩ ᎢᏏᎵ ᎠᏂᏁᎲ ᎤᎵᏍᏆᏛ ᏗᏓᎪᏩᏘᏍᎬ ᎠᏰᎸᏉ.
Twenty-five leaders of Laodicean Adventism bowing at the Sunday law and two hundred and fifty at 9/11 sets forth the sealing time with the symbolism of twenty-five, (the symbol of the separation of the wise and wicked) to mark the beginning and ending of the sealing time. Whether it’s the two hundred and fifty rebels in the time of Moses, or the twenty-five men in Ezekiel chapter eight, or of Matthew chapter twenty-five’s three witnesses of the separation, or the twenty-fifth year of the captivity in Ezekiel forty; all the manifestations of the symbol of twenty-five, align with the three two hundred- and fifty-year periods that reached their conclusion in 207 BC, 313 and 2026 respectively.
ଲାଓଦିକୀୟ ଆଡଭେଣ୍ଟିଜ୍ମର ପଚିଶ ନେତା ରବିବାର ଆଇନ ସମ୍ମୁଖରେ ନତ ହେବା ଏବଂ 9/11 ରେ ଦୁଇ ଶତ ପଚାଶ ଜଣ ନତ ହେବା, ପଚିଶର ପ୍ରତୀକତ୍ୱକୁ (ଯାହା ଜ୍ଞାନୀ ଓ ଦୁଷ୍ଟଙ୍କ ବିଚ୍ଛେଦର ପ୍ରତୀକ) ପ୍ରସ୍ତୁତ କରି, ମୋହରଲଗାଇବାର ସମୟର ଆରମ୍ଭ ଓ ଶେଷକୁ ଚିହ୍ନିତ କରେ। ଏହା ମୋଶାଙ୍କ ସମୟରେ ଦୁଇ ଶତ ପଚାଶ ଜଣ ବିଦ୍ରୋହୀ ହେଉନ୍ତୁ, କିମ୍ବା ଯିହିଜ୍କେଲ ଅଧ୍ୟାୟ ଆଠରେ ପଚିଶ ଜଣ ପୁରୁଷ ହେଉନ୍ତୁ, କିମ୍ବା ମଥି ଅଧ୍ୟାୟ ପଚିଶରେ ବିଚ୍ଛେଦର ତିନିଜଣ ସାକ୍ଷୀ ହେଉନ୍ତୁ, କିମ୍ବା ଯିହିଜ୍କେଲ ଚାଳିଶରେ ବନ୍ଦୀବାସର ପଚିଶତମ ବର୍ଷ ହେଉ; ପଚିଶର ପ୍ରତୀକର ସମସ୍ତ ପ୍ରକାଶଗୁଡ଼ିକ, କ୍ରମଶଃ 207 BC, 313 ଏବଂ 2026 ରେ ନିଜନିଜ ସମାପ୍ତିକୁ ପହଞ୍ଚିଥିବା ତିନୋଟି ଦୁଇ-ଶତ-ପଚାଶ-ବର୍ଷିୟ ଅବଧି ସହ ସମନ୍ୱିତ ଅଟେ।
Twenty-five is an axle, so to speak, of twenty-five that brings all the lines of twenty-five into perfection. It becomes one of the prophetic keys of the kingdom given to Peter to bring clarity into the hidden history of verse forty. It has been repeatedly established on more than three witnesses that verses ten to fifteen of Daniel eleven represent a line that covers the history from 1989 unto the Sunday law, which is the hidden history of verse forty. The lion of the tribe of Judah is now unsealing the wheels of Ezekiel as He opens the hidden history that will finalize the message of the Midnight Cry of the latter days.
Shantamni shan kun, akka jechuu dandeenyu, kan shantamni shan taʼe sun sararaalee shantamni shan hunda gara guutummaatti geessu dha. Inni seenaa dhokataa lakkoofsa afurtamaa keessatti ifa galchuuf furtuuwwan mootummaa keessaa isa tokko, jechuunis Pheexiroosiif kenname keessaa tokko taʼa. Ragaa baatota sadii ol taʼaniin irra deddeebiʼamee dhaabachuun mirkanaaʼeera jechuun, lakkoofsawwan kudhan irraa hanga kudha shaniitti jiran kan Daaniʼel boqonnaa kudha tokko keessaa sarara tokko bakka buʼu; sararri sunis seenaa bara 1989 irraa jalqabee hanga seera Dilbataatti uwwisa; kunis seenaa dhokataa lakkoofsa afurtamaa ti. Leenci qomoo Yihudaa amma goommaa Hisqiʼel hiikaa jira; akkuma Inni seenaa dhokataa banuun ergaa Iyyata Halkan Walakkaa bara dhumaa xumuruuf jiru sana ifa godhaa jiru.
In the following articles we will continue to identify Ezekiel’s wheels that represent the complex interplay of men in the latter days. Ezekiel chapter one at the beginning of this article and the accompanying passage from Testimonies volume five set forth will be our continued point of reference as we proceed in the articles. When the wheels are set forth in their proper place, and with their proper intersections with the other wheels of prophetic history we will demonstrate that the three hundred and ninety-one years and fifteen days that empowered the first angel on August 11, 1840 is also represented by Ezekiel as three hundred and ninety years, connected with the one and a half years of the siege of Jerusalem; and that the arrival of this prophetic light identifies the lifting up of the ensign of the one hundred and forty-four thousand.
᚛ᚑᚉᚄ ᚄᚑᚈᚓᚇᚄ ᚈᚉᚔᚑᚈ ᚋᚑ ᚐᚋᚓᚎ ᚄᚐ ᚈᚐᚋᚓᚇ ᚈᚐ ᚐᚎᚒᚄᚔᚐᚇ ᚋᚑ ᚔᚆᚔᚔᚎᚔᚇ ᚋᚑ ᚐᚎᚂᚔᚌᚓᚇ ᚋᚑ ᚐᚋᚓᚎ ᚊᚑᚇ ᚐᚎᚉᚒᚇ ᚐ ᚎᚐᚋᚓᚄ ᚈᚉᚔᚑᚈ ᚋᚑ ᚈᚔᚌᚄ ᚇᚑᚈᚈᚑᚇ ᚇᚑᚋᚔᚇ ᚄᚐ ᚋᚑᚋ ᚋᚑ ᚐᚇ ᚇᚑᚌ ᚐ ᚐᚇ ᚋᚑᚌᚔᚄᚇ ᚋᚑ ᚋᚒᚇ ᚄᚐ ᚄᚐᚇ ᚄᚔᚄᚇ ᚉᚑᚄᚋᚑ ᚈᚐᚋᚓᚇ ᚃᚔᚑ ᚐᚇ ᚔ ᚋᚑ ᚄᚑᚉᚐᚇ ᚐᚇ ᚈᚐᚋᚓᚇ ᚋᚑ Testimonies, volume five ᚇᚑᚋᚔᚇ ᚄᚑ ᚈᚑᚊᚄᚐᚇ ᚋᚑ ᚆᚔᚋᚔᚄᚐ ᚉᚑᚇ ᚄᚐ ᚐᚄᚐ ᚐᚇ ᚎᚐᚋᚓᚄ ᚈᚉᚔᚑᚈ ᚄᚐ ᚊᚑᚇᚑᚎᚔᚇ ᚋᚑ ᚄᚐᚃᚑᚋ ᚑᚇ ᚆᚐᚋ ᚄᚐ ᚋᚑ ᚋᚓᚄᚔ ᚈᚉᚔᚑᚈ ᚅᚒᚔᚇ ᚋᚑ ᚑᚇᚋᚑᚇ ᚇᚑᚋᚔᚇ ᚄᚑ ᚋᚑᚅᚒᚔᚇ ᚋᚑ ᚑᚇᚋᚑᚇ ᚎᚑ ᚄᚐ ᚄᚔᚐᚇ ᚋᚑ ᚋᚑᚋᚉᚐᚈᚔᚋ ᚔᚆᚔᚔᚎᚔᚇ ᚄᚐ ᚐᚇ ᚂᚓᚎᚔᚄᚐ ᚄᚐ ᚋᚑ 391 ᚋᚔᚇ ᚄᚐ 15 ᚑᚇᚋ ᚋᚑ ᚐᚇ ᚎᚔᚈᚓᚈ ᚐᚋᚓᚎ ᚋᚑ ᚐᚎᚂᚐᚋ ᚐᚎᚈᚑᚄᚐ ᚈᚉᚔᚑᚈ ᚑᚇ August 11, 1840 ᚄᚐ ᚈᚐᚋᚓᚇ ᚐ ᚆᚐᚋ ᚄᚐ ᚔᚆᚔᚔᚎᚔᚇ ᚋᚑ 390 ᚋᚔᚇ ᚋᚓ ᚐᚇ ᚌᚐᚇᚐᚇᚔᚎᚈᚐᚇ ᚋᚑ 1 ᚄᚐ ᚐᚇ ᚉᚐᚆ ᚋᚔᚇ ᚋᚑ ᚐᚉᚐᚎᚔ ᚋᚑ Jerusalem; ᚄᚐ ᚋᚑ ᚑᚄᚐᚎᚄ ᚋᚑ ᚐᚇ ᚅᚔᚇ ᚋᚑᚋᚉᚐᚈᚔᚋ ᚑᚋᚄ ᚄᚐ ᚋᚑᚉᚔᚄᚇ ᚋᚑ ᚋᚑᚋᚔ ᚋᚑ 144,000។
July 27, 1299 unto 1337 represents thirty-eight years at the beginning of the one hundred and fifty years (five months) of Revelation nine, verse ten. That one hundred and fifty years connects with the three hundred and ninety-one years and fifteen days of verse fifteen. Thus, the beginning of the two periods, make up one line of prophecy which concluded in the fulfillment of the 1838 and 1840 prediction of Josiah Litch and marked the rising up and empowerment of the Millerite movement. That history at the beginning of Adventism, marks the rising up of the one hundred and forty-four thousand as an ensign in advance of the Sunday law. Thus, Ezekiel’s three hundred and ninety years, and one point five years (1.5) of Jerusalem’s siege marks the end of the line of prophecy that began in 1299.
ଜୁଲାଇ 27, 1299 ଠାରୁ 1337 ପର୍ଯ୍ୟନ୍ତ ଅବଧି, ପ୍ରକାଶିତବାକ୍ୟ 9:10 ରେ ଉଲ୍ଲେଖିତ ଏକ ଶତ ପଞ୍ଚାଶ ବର୍ଷ (ପାଞ୍ଚ ମାସ)ର ଆରମ୍ଭକାଳୀନ ଅଠତ୍ରିଶ ବର୍ଷକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ। ସେହି ଏକ ଶତ ପଞ୍ଚାଶ ବର୍ଷ, ପଦ 15 ରେ ଉଲ୍ଲେଖିତ ତିନି ଶତ ଏକାନବେ ବର୍ଷ ଏବଂ ପନ୍ଦର ଦିନ ସହିତ ସମ୍ବନ୍ଧିତ। ଏହିପରି, ଏହି ଦୁଇ କାଳଅବଧିର ଆରମ୍ଭ ମିଶି ଭବିଷ୍ୟଦ୍ବାଣୀର ଏକ ରେଖା ଗଠନ କରେ, ଯାହା ଜୋସିଆ ଲିଚଙ୍କ 1838 ଏବଂ 1840 ମସିହାର ଭବିଷ୍ୟଦ୍ବାଣୀର ପୂରଣରେ ସମାପ୍ତ ହୋଇଥିଲା ଏବଂ ମିଲେରାଇଟ୍ ଆନ୍ଦୋଳନର ଉଦୟ ଓ ଶକ୍ତିପ୍ରଦାନକୁ ଚିହ୍ନିତ କରିଥିଲା। ଆଡଭେଣ୍ଟିଜ୍ମର ଆରମ୍ଭକାଳରେ ଥିବା ସେହି ଇତିହାସ, ରବିବାର ନିୟମର ପୂର୍ବରୁ ଧ୍ୱଜଚିହ୍ନ ଭାବେ ଏକ ଶତ ଚଉଳିଶ ହଜାରଙ୍କ ଉଦୟକୁ ଚିହ୍ନିତ କରେ। ଏହିପରି, ଯିହେଜ୍କେଲଙ୍କ ତିନି ଶତ ନବେ ବର୍ଷ ଏବଂ ଯିରୁଶାଲେମର ଘେରାଉର ଏକ ଦଶମିକ ପାଞ୍ଚ ବର୍ଷ (1.5), 1299 ରେ ଆରମ୍ଭ ହୋଇଥିବା ଭବିଷ୍ୟଦ୍ବାଣୀର ସେହି ରେଖାର ଶେଷକୁ ଚିହ୍ନିତ କରେ।
It would be worthwhile to consider the passage from Testimonies, volume five in advance of the next article.
Barreeffama itti aanu dura kutaa Testimonies, jildii shanaffaa keessaa ni yaadatamu ta’ee ilaaluun barbaachisaa ta’a.