I have been drawing from a passage in Testimonies that provides various lines of truth in connection with the experience of Ezekiel, Isaiah and John within the sanctuary. John turned to see a voice behind him in Revelation chapter one.
Ani kutaa Dhugaa Garaa Garaatiin wal qabatan kan muuxannoo Hisqiʼel, Isaayyaasii fi Yohannis iddoo qulqullummaa keessatti qaban wajjin walitti hidhata qabu keessaa keessaa baafachaa ture, kutaa Testimonies keessaa. Mulʼata boqonnaa tokko keessatti Yohannis sagalee duuba isaa ture arguuf garagale.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks. Revelation 1:10–12.
ମୁଁ ପ୍ରଭୁଙ୍କ ଦିନରେ ଆତ୍ମାବିଷ୍ଟ ହୋଇଥିଲି, ଏବଂ ମୋର ପଛରୁ ତୁରୀର ଧ୍ୱନି ସଦୃଶ ଏକ ଉଚ୍ଚ ସ୍ୱର ଶୁଣିଲି, ଯେ କହୁଥିଲା, ମୁଁ ଆଲ୍ଫା ଓ ଓମେଗା, ପ୍ରଥମ ଓ ଶେଷ; ଏବଂ, ଯାହା ତୁମେ ଦେଖୁଛ, ତାହା ଏକ ପୁସ୍ତକରେ ଲେଖ, ଏବଂ ତାହାକୁ ଆସିଆରେ ଥିବା ସାତଟି ମଣ୍ଡଳୀଙ୍କ ନିକଟକୁ ପଠାଅ; ଏଫିସ, ସ୍ମୁର୍ଣ୍ଣା, ପର୍ଗାମସ, ଥୁଆତୀରା, ସାର୍ଦ୍ଦିସ, ଫିଲାଦେଲଫିଆ, ଏବଂ ଲାଓଦିକିଆଙ୍କ ନିକଟକୁ। ତାପରେ ଯିଏ ମୋ ସହ କହୁଥିଲେ, ସେହି ସ୍ୱରକୁ ଦେଖିବା ପାଇଁ ମୁଁ ଫେରିଲି। ଏବଂ ଫେରି ଦେଖିଲି, ସୁନାର ସାତଟି ଦୀପାଧାର। ପ୍ରକାଶିତ ବାକ୍ୟ 1:10–12।
From the isle of Patmos and then into the heavenly sanctuary, where John sees the vision of Christ that Sister White informs us of, is the same vision that Daniel saw in chapter ten of his book.
Nnukwue si n’Agwaetiti Patmọs banye n’ebe nsọ nke eluigwe, ebe Jọn hụrụ ọhụụ nke Kraịst ahụ Nwanneanyị White gwara anyị banyere ya, bụ otu ọhụụ ahụ ka Daniel hụrụ n’isi nke iri nke akwụkwọ ya.
“‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all.... Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude’ (Daniel 10:2–6).
“‘Na gi siebri mu Daniel doŋa moŋ tare zeŋ ba. Mam da n-naaɣi buuri suŋa o, ni yuli kaa da ke mɔm nurugu ni daam kaa da ke mɔm noorii, ni mam meŋa meŋa da kuŋsi ataaŋa.... Laa ka mam yili mam ninii paɣa, ka mam la’asi, ka dii, nipaala yen clothed in linen, ka o zulii da pii ni Uphaz salima suŋa. O zugu da paa beryl wa, ni o nintaŋa da paa lightning nɛra, ni o ninii da paa bugum fitila, ni o nuusaa ni o nɔbisaa da paa polished brass nɛra, ni o gomsi noorii da paa nidiba paalgɔɔna kukuma’” (Daniel 10:2–6).
“This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. No less a personage than the Son of God appeared to Daniel. Our Lord comes with another heavenly messenger to teach Daniel what would take place in the latter days.” Sanctified Life, 49.
“ܗܕܐ ܬܫܥܝܬܐ ܕܡܝܐ ܠܗܝ ܕܐܬܝܗܒܬ ܒܝܕ ܝܘܚܢܢ ܟܕ ܡܫܝܚܐ ܐܬܓܠܝ ܠܗ ܒܓܙܪܬܐ ܕܦܛܡܘܣ. ܠܐ ܦܚܘܬ ܡܢ ܒܪܢܫܐ ܕܒܪܗ ܕܐܠܗܐ ܐܬܚܙܝ ܠܕܢܝܐܝܠ. ܡܪܢ ܐܬܐ ܥܡ ܐܝܙܓܕܐ ܐܚܪܢܐ ܫܡܝܢܐ ܕܢܠܦ ܠܕܢܝܐܝܠ ܡܕܡ ܕܥܬܝܕ ܗܘܐ ܕܢܗܘܐ ܒܝܘܡܬܐ ܐܚܪ̈ܝܐ.” Sanctified Life, 49.
The first nine verses identify how the Revelation of Jesus Christ is unsealed just before the close of human probation. The revelation was given by God to Jesus, who gave it to Gabriel, who gave it to John with a commission for John to send the message to the seven churches. Isaiah received his commission to do the same in chapter six, and Ezekiel received the same mandate in chapters two and three. John is a prisoner when he receives his commission, Ezekiel and Daniel are captives in Babylon and Isaiah is living in the history of the wicked king Ahaz of Judah.
ପ୍ରଥମ ନଅଟି ପଦ ଦେଖାଏ ଯେ, ମାନବୀୟ ଅନୁଗ୍ରହକାଳର ସମାପ୍ତିର ଠିକ୍ ପୂର୍ବରୁ ଯୀଶୁ ଖ୍ରୀଷ୍ଟଙ୍କର ପ୍ରକାଶନ କିପରି ଉନ୍ମୋଚିତ ହୁଏ। ଏହି ପ୍ରକାଶନ ଦେବଙ୍କ ଦ୍ୱାରା ଯୀଶୁଙ୍କୁ ଦିଆଯାଇଥିଲା; ଯୀଶୁ ତାହାକୁ ଗବ୍ରିଏଲଙ୍କୁ ଦେଲେ; ଏବଂ ଗବ୍ରିଏଲ ତାହାକୁ ଯୋହନଙ୍କୁ ଦେଲେ, ସହିତେ ଯୋହନଙ୍କୁ ସାତୋଟି ମଣ୍ଡଳୀଙ୍କ ନିକଟକୁ ଏହି ସନ୍ଦେଶ ପଠାଇବା ପାଇଁ ଆଜ୍ଞା ଦେଲେ। ଇଶାୟ ମଧ୍ୟ ଷଷ୍ଠ ଅଧ୍ୟାୟରେ ଏହିପରି କାର୍ଯ୍ୟ ପାଇଁ ନିଜ ଆଜ୍ଞା ପ୍ରାପ୍ତ କରିଥିଲେ, ଏବଂ ଇଜିକିଏଲ ଦ୍ୱିତୀୟ ଓ ତୃତୀୟ ଅଧ୍ୟାୟରେ ସେହି ଏକେଇ ଆଦେଶ ଗ୍ରହଣ କରିଥିଲେ। ଯୋହନ ଯେତେବେଳେ ନିଜ ଆଜ୍ଞା ପ୍ରାପ୍ତ କରନ୍ତି, ସେତେବେଳେ ସେ କାରାବନ୍ଦୀ; ଇଜିକିଏଲ ଏବଂ ଦାନିଏଲ ବାବିଲୋନରେ ବନ୍ଦୀ; ଏବଂ ଇଶାୟ ଯିହୁଦାର ଦୁଷ୍ଟ ରାଜା ଆହାଜଙ୍କ ଇତିହାସରେ ବାସ କରୁଛନ୍ତି।
“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.
“ᱚᱱᱟᱠᱟ ᱡᱷᱚᱱᱛᱨ ᱨᱮ ᱡᱷᱚᱱᱛᱨ ᱛᱟᱦᱮᱱᱟ ᱞᱮᱠᱟ ᱵᱮᱵᱚᱥᱛᱟ ᱧᱮᱞ ᱞᱮᱱᱟ, ᱚᱱᱟ ᱠᱟᱛᱮ ᱯᱨᱚᱛᱷᱚᱢ ᱧᱮᱞᱛᱮ ᱦᱮᱡᱤᱠᱤᱭᱮᱞ ᱨᱮ ᱥᱟᱱᱟᱢ ᱜᱚᱞᱢᱟᱞ ᱨᱮ ᱛᱟᱦᱮᱱ ᱞᱮᱠᱟ ᱧᱮᱞᱮᱱᱟ। ᱢᱮᱱᱠᱷᱟᱱ ᱡᱚᱠᱷᱚᱱ ᱚᱱᱟ ᱠᱚ ᱪᱟᱞᱟᱣᱮᱱᱟ, ᱚᱱᱟ ᱥᱩᱸᱫᱚᱨ ᱥᱩᱛᱷᱟᱹᱣ ᱥᱟᱦᱟᱵ ᱥᱟᱶᱛᱮ ᱟᱨ ᱥᱟᱢᱯᱩᱨᱱ ᱢᱤᱞ ᱨᱮ ᱪᱟᱞᱟᱣᱮᱱᱟ। ᱥᱟᱨᱜᱤᱭᱟ ᱥᱟᱛᱛᱟᱠᱚ ᱱᱚᱶᱟ ᱡᱷᱚᱱᱛᱨᱠᱚ ᱪᱟᱞᱟᱣᱮᱫ ᱠᱚ ᱛᱟᱦᱮᱱᱟ, ᱟᱨ ᱥᱟᱱᱟᱢ ᱠᱚ ᱪᱮᱛᱟᱱ ᱨᱮ, ᱚᱱᱟ ᱜᱚᱨᱚᱵᱢᱚᱭ ᱱᱤᱞᱟᱹ ᱱᱤᱞᱟᱹᱣ ᱥᱤᱱᱦᱟᱥᱚᱱ ᱪᱮᱛᱟᱱ ᱨᱮ, ᱟᱱᱟᱫᱤ ᱯᱨᱟᱱᱤ ᱵᱚᱥ ᱞᱮᱱᱟ; ᱟᱨ ᱥᱤᱱᱦᱟᱥᱚᱱ ᱠᱷᱟᱱ ᱪᱟᱹᱨᱤᱭᱟᱹ ᱫᱷᱟᱨ ᱨᱮ ᱜᱷᱮᱨᱟᱣ ᱫᱷᱟᱱᱩ ᱛᱟᱦᱮᱱᱟ, ᱚᱱᱟ ᱠᱨᱤᱯᱟ ᱟᱨ ᱯᱨᱮᱢ ᱨᱮᱭᱟᱜ ᱪᱤᱱᱦᱟᱹ। ᱚᱱᱟ ᱫᱨᱤᱥᱭᱟ ᱨᱮᱭᱟᱜ ᱵᱷᱚᱭᱟᱱᱚᱠ ᱜᱚᱨᱚᱵ ᱛᱮ ᱵᱟᱹᱫᱷᱟ ᱦᱚᱭ ᱠᱟᱛᱮ, ᱦᱮᱡᱤᱠᱤᱭᱮᱞ ᱟᱯᱱᱟᱨ ᱢᱚᱜᱚᱛ ᱨᱮ ᱩᱵᱩᱨ ᱟᱠᱟᱱᱟ, ᱡᱚᱠᱷᱚᱱ ᱢᱤᱫ ᱥᱟᱹᱫ ᱩᱱᱤᱧ ᱟᱹᱭᱩᱵ ᱠᱮᱫᱮᱭᱟ ᱡᱮ ᱩᱱᱤ ᱛᱮᱺᱜᱚᱱ ᱟᱨ ᱯᱨᱚᱵᱷᱩ ᱨᱮᱭᱟᱜ ᱵᱟᱹᱱᱤ ᱟᱭᱩᱢᱮ। ᱛᱟᱨᱚᱠ ᱩᱱᱤᱧ ᱠᱷᱟᱛᱤᱨ ᱤᱥᱨᱟᱭᱮᱞ ᱨᱮ ᱢᱤᱫ ᱦᱚᱥᱤᱭᱟᱨᱤ ᱵᱟᱹᱨᱛᱟ ᱮᱢ ᱠᱮᱫᱮᱭᱟ।” Testimonies, 751.
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 6:8.
Omusumba gwa Mukama era naguwulira, ng’agamba nti, Ani gwe nnaatuma, era ani alitugendera? Awo ne njogera nti, Nze nzuuno; ntuma. Isaaya 6:8.
“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...
“Mul’anni kun yeroo sammuun isaa yaaddoo dukkanaa’oo fi dursee sodaachuun guutame keessatti Hisqi’eeliif kenname. Inni biyya abbootii isaa ona taatee ciiftee jirtu arge...”
“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. …
“በተመሳሳይ ሁኔታ፣ እግዚአብሔር ለሚወደው ዮሐንስ የቤተ ክርስቲያንን ታሪክ ለወደፊቱ ዘመናት ሊገልጥለት ሲዘጋጅ፣ የመድኃኒቱን ለሕዝቡ ያለውን ፍላጎትና እንክብካቤ በመግለጥ ‘የሰው ልጅን የሚመስል አንድ’ በሰባቱ ቤተ መቅደሶች መካከል ሲመላለስ አሳየው፤ እነዚህም ሰባቱን አብያተ ክርስቲያናት ይወክሉ ነበር። …”
“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. …
“Barumsa kun faayidaa keenyaati. Amantii keenya Waaqayyo irratti cimsinee dhaabachuu qabna, sababiin isaas yeroo lubbuu namootaa qoruu jiru tokko amma dura keenya jira. …”
“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.
“Nuyi marga dhacii qajeelchaa fi ulfaataa ta’an irra dhaabanneerra. Raajii saffisaan raawwatamaa jira. Gooftaan balbala irra jira. Yeroon namoota jiraatan hundumaaf dhimma guddaa fi nama liqimsu tokko yeroo dhiyootti fuuldura keenya banamuuf jira. Mormiiwwan darban irra deebi’anii ni kaafamu; mormiiwwan haaraanis ni ka’u. Haalli addunyaa keenya keessatti raawwatamuuf jiru amma iyyuu guutummaatti yaadamee hin beekamu. Seexanni karaa ergamtoota namaa hojii irra jira. Warri Heera mootummaa jijjiiruufii seera Dilbata kabachiisu mirkaneessuuf carraaqqii godhan bu’aan isaa maal akka ta’u xiqqoo iyyuu hin hubatan. Qabsoon murteessaan nu irra gahuu jedhu.”
“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. …
“ᱢᱮᱱᱠᱷᱟᱱ ᱤᱥᱣᱟᱨ ᱨᱮᱱ ᱫᱚᱥᱚᱨᱠᱚ ᱱᱚᱣᱟ ᱢᱟᱨᱟᱝ ᱡᱚᱴᱤᱞ ᱡᱚᱜᱽᱨᱮ ᱟᱯᱱᱟᱨ ᱚᱯᱚᱱ ᱨᱮ ᱵᱷᱚᱨᱚᱥᱟ ᱵᱟᱝ ᱠᱟᱱᱟ। ᱤᱥᱟᱭᱟ, ᱤᱡᱮᱠᱤᱭᱮᱞ, ᱟᱨ ᱡᱚᱱ ᱠᱚ ᱨᱮ ᱮᱢᱟᱱ ᱫᱟᱨᱥᱚᱱᱠᱚᱨᱮ ᱟᱞᱮ ᱧᱮᱞᱟ ᱡᱮ ᱥᱮᱨᱢᱟ ᱯᱨᱤᱛᱷᱤᱵᱤ ᱨᱮ ᱦᱚᱪᱚ ᱠᱟᱱ ᱜᱷᱚᱴᱚᱱᱠᱚ ᱥᱟᱶ ᱪᱮᱫ ᱢᱟᱱᱮ ᱡᱩᱲᱟᱹᱣ ᱠᱟᱱᱟ, ᱟᱨ ᱡᱮ ᱩᱱᱠᱩ ᱞᱟᱹᱭᱟᱞ ᱢᱮᱱᱟᱜ ᱛᱟᱦᱮᱱᱠᱚ ᱞᱟᱹᱜᱤᱫ ᱤᱥᱣᱟᱨ ᱨᱮᱱ ᱟᱛᱚ ᱪᱮᱫ ᱢᱟᱨᱟᱝ ᱠᱟᱱᱟ। ᱚᱱᱟ ᱡᱚᱜᱚᱛ ᱨᱮ ᱚᱠᱚᱭ ᱥᱟᱥᱚᱱᱤᱭᱟᱹ ᱵᱟᱹᱰᱛᱤ ᱵᱟᱹᱱᱩᱜᱼᱟ। ᱟᱜᱟᱢᱤ ᱜᱷᱚᱴᱚᱱᱠᱚ ᱨᱮᱱ ᱠᱟᱹᱢᱤ ᱯᱨᱚᱜᱨᱟᱢ ᱯᱨᱟᱵᱷᱩ ᱨᱮᱱ ᱛᱤ ᱨᱮ ᱢᱮᱱᱟᱜᱼᱟ। ᱥᱮᱨᱢᱟ ᱨᱮᱱ ᱢᱟᱦᱤᱢᱟ ᱟᱯᱱᱟᱨ ᱱᱤᱡ ᱫᱟᱭᱤᱛᱣ ᱨᱮ ᱡᱟᱹᱛᱤᱠᱚ ᱨᱮᱱ ᱵᱷᱟᱜᱽᱭ, ᱟᱨ ᱛᱟᱱ ᱢᱟᱸᱫᱤᱨ ᱨᱮᱱ ᱪᱤᱱᱛᱟᱠᱚ ᱦᱚᱸ, ᱟᱦᱨᱮᱫ ᱛᱟᱭᱚᱢ ᱨᱮ ᱫᱚᱦᱚ ᱠᱟᱛᱮᱫᱼᱟ। …”
“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.
"Ku rîh-hmu de Ezekiel, Chuanin kut a awm a, cherubte thawh hnuaiah. Hei hi a rawngbawltute zirtîr nân a ni a, an hlawhtlinna pe tûr chu Pathian thiltihtheihna a ni tih hrilh a tum. Anni chu sual an hawisan a, thinlung leh nunah an thianghlim chuan, Amah chuan anmahni nên thawh ho ang."
“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. …
“ᱡᱤᱭᱟᱹᱱ ᱥᱟᱱᱟᱢ ᱡᱤᱣᱤᱛ ᱥᱟᱛᱛᱟ ᱛᱟᱞᱟ ᱨᱮ ᱵᱤᱡᱽᱞᱤ ᱞᱮᱠᱟ ᱥᱤᱱᱛᱟᱹᱨ ᱠᱟᱱ ᱢᱟᱨᱥᱟᱞ ᱟᱞᱚ ᱫᱚ ᱱᱚᱣᱟ ᱠᱟᱹᱢᱤ ᱫᱚ ᱛᱮᱦᱮᱸᱧ ᱵᱚᱞ ᱠᱚᱛᱮ ᱪᱟᱵᱟ ᱦᱚᱪᱚ ᱧᱩᱛᱩᱢ ᱞᱟᱹᱜᱤᱫ ᱮᱢ ᱪᱤᱱᱦᱟᱹᱹᱭᱟᱹᱭ᱾ …”
“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.
“ভাইসকল, এতিয়া শোক আৰু নিরাশাৰ সময় নহয়, সন্দেহ আৰু অবিশ্বাসৰ আগত আত্মসমৰ্পণ কৰাৰ সময়ো নহয়। খ্ৰীষ্ট এতিয়া যোচেফৰ নতুন সমাধিত থকা, ডাঙৰ শিলেৰে বন্ধ কৰা আৰু ৰোমীয় মোহৰেৰে মোহৰ মৰা ত্ৰাণকৰ্তা নহয়; আমাৰ এজন পুনৰুত্থিত ত্ৰাণকৰ্তা আছে। তেওঁ ৰজা, সেনাবাহিনীৰ প্ৰভু; তেওঁ কৰূববিলাকৰ মাজত উপবিষ্ট; আৰু জাতিবিলাকৰ সংঘাত আৰু অশান্তিৰ মাজতো তেওঁ এতিয়াও নিজ প্ৰজাক ৰক্ষা কৰি আছে। যিজনে স্বৰ্গমণ্ডলত শাসন কৰে, তেওঁৱেই আমাৰ ত্ৰাণকৰ্তা। তেওঁ প্ৰতিটো পৰীক্ষাৰ সীমা নিৰ্ধাৰণ কৰে। তেওঁ সেই ভাঁটিখনৰ জুই চাই থাকে, যিয়ে প্ৰতিটো আত্মাক পৰীক্ষা কৰিবই লাগিব। যেতিয়া ৰজাসকলৰ দুৰ্গসমূহ ধ্বংস কৰা হ’ব, যেতিয়া ঈশ্বৰৰ ক্ৰোধৰ বাণে তেওঁৰ শত্ৰুবিলাকৰ হৃদয় বিদ্ধ কৰিব, তেতিয়া তেওঁৰ লোকসকল তেওঁৰ হাতত নিৰাপদে থাকিব।” টেষ্টিমনিস, খণ্ড ৫, ৭৫২–৭৫৪।
Four biblical witnesses attest to the fact that the message of the Revelation of Jesus Christ is given to those persons who are typified by these prophet’s experiences in the sanctuary. It is when we enter into the heavenly sanctuary that we are given the message which we have been ordained to proclaim. The “furnace fire” which tests “every soul” is the furnace of Malachi three.
ܐܪܒܥܐ ܣܗܕ̈ܐ ܕܟܬܒܐ ܡܫܗܕܝܢ ܥܠ ܗܕܐ ܕܡܠܬܐ ܕܓܠܝܢܐ ܕܝܫܘܥ ܡܫܝܚܐ ܡܬܝܗܒܐ ܠܗܢܘܢ ܐܢܫ̈ܐ ܕܒܢܣ̈ܝܘܢܐ ܕܢܒܝܐ ܗܠܝܢ ܡܬܛܦܣܝܢ ܒܡܩܕܫܐ. ܟܕ ܥܐܠܝܢܢ ܠܡܩܕܫܐ ܫܡܝܢܝܐ ܗܝܕܝܢ ܡܬܝܗܒܐ ܠܢ ܡܠܬܐ ܗܝ ܕܐܬܬܩܢܢ ܕܢܟܪܙܝܗ̇. ܢܘܪܐ ܕܐܬܘܢܐ ܗܝ ܕܒܚܢܐ ܠ«ܟܠܗ̇ ܢܦܫܐ» ܗܝ ܐܬܘܢܐ ܕܡܠܐܟܝ ܬܠܬܐ.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–4.
Garuu eenyutu guyyaa dhufaatii isaa obsuu dandaʼa? inni yeroo mulʼatu immoo eenyutu dhaabachuu dandaʼa? Inni ibidda nama qopheessu fakkaata, akkasumas saaphana warra uffata dhiquu fakkaata. Inni akka nama meetii qopheessuu fi qulqulleessu tokkootti taaʼa; ilmaan Lewwii ni qulqulleessa, akka warqee fi akka meetiitti isaan ni calalaqa; isaanis qajeelummaadhaan Waaqayyoof aarsaa akka dhiʼeessaniif. Yeroo sana keessatti aarsaan Yihudaa fi Yerusaalem Waaqayyo duratti akka guyyoota duriitti, akka waggoota jalqabaattiis fudhatamaa ni taʼa. Miilkiyaas 3:2–4.
The refiner knows that the silver has been in the furnace for the correct amount of time when the silver is so pure that it reflects the refiner’s face. This fact about how silver was anciently refined, aligns with the causative verb “marah” that Daniel saw in chapter ten. In these final days the Lord is leading His people into the sanctuary to test, purify and purge the candidates to be a part of the ensign of the one hundred and forty-four thousand. In this period of time, “He will work with” us, “if” we “will put away iniquity and become pure in heart and life.” Some as in Daniel ten flee from that experience, but those, symbolized by Daniel do see the great looking glass vision of the revelation of Jesus Christ will, as Isaiah illustrates have their lips touched with a coal from the altar and will be purified and prepared to give a message to both an apostate church, and then the world.
ମାର୍ଜକ ଜାଣନ୍ତି ଯେ ରୂପା ଠିକ୍ ପରିମାଣର ସମୟ ପର୍ଯ୍ୟନ୍ତ ଭଟ୍ଟିରେ ରହିଛି, ଯେତେବେଳେ ରୂପା ଏତେ ପବିତ୍ର ହୋଇଯାଏ ଯେ ସେଥିରେ ମାର୍ଜକଙ୍କ ମୁହଁ ପ୍ରତିଫଳିତ ହୁଏ। ପୁରାତନ କାଳରେ ରୂପା କିପରି ଶୋଧିତ ହୁଏଥିଲା ସେହି ସତ୍ୟ, ଦାନିଏଲ ଦଶମ ଅଧ୍ୟାୟରେ ଯାହା ଦେଖିଥିଲେ ସେହି କାରଣବାଚକ କ୍ରିୟା “marah” ସହ ସମଞ୍ଜସ୍ୟ ରଖେ। ଏହି ଶେଷ ଦିନମାନଙ୍କରେ ପ୍ରଭୁ ନିଜ ଜନଙ୍କୁ ପବିତ୍ରସ୍ଥାନରେ ନେଇଯାଉଛନ୍ତି, ଯାହାଦ୍ୱାରା ସେ ଏକ ଶତ ଚୁଆଳିଶ ହଜାରଙ୍କ ପତାକାର ଅଂଶ ହେବା ପାଇଁ ପ୍ରାର୍ଥୀମାନଙ୍କୁ ପରୀକ୍ଷା, ପବିତ୍ର ଓ ଶୁଦ୍ଧ କରିପାରିବେ। ଏହି ସମୟକାଳରେ, “ସେ ଆମ ସହ କାମ କରିବେ,” “ଯଦି” ଆମେ “ଅନ୍ୟାୟକୁ ଦୂର କରି ହୃଦୟ ଓ ଜୀବନରେ ପବିତ୍ର ହେବୁ।” ଦାନିଏଲ ଦଶମ ଅଧ୍ୟାୟର କେହି କେହିଙ୍କ ପରି କେହି ଏହି ଅନୁଭବରୁ ପଳାୟନ କରନ୍ତି, କିନ୍ତୁ ଯେମାନେ ଦାନିଏଲଙ୍କ ଦ୍ୱାରା ପ୍ରତୀକୀକୃତ, ସେମାନେ ଯୀଶୁ ଖ୍ରୀଷ୍ଟଙ୍କ ପ୍ରକାଶନର ସେହି ମହା ଦର୍ପଣସଦୃଶ ଦର୍ଶନକୁ ଦେଖନ୍ତି, ଏବଂ ଯିଶାୟ ଯେପରି ଚିତ୍ରଣ କରିଛନ୍ତି ସେପରି ସେମାନଙ୍କ ଅଧର ବେଦୀରୁ ନିଆଯାଇଥିବା ଏକ ଜ୍ୱଳନ୍ତ ଅଙ୍ଗାରଦ୍ୱାରା ସ୍ପର୍ଶିତ ହେବ, ଏବଂ ସେମାନେ ପବିତ୍ର ଓ ପ୍ରସ୍ତୁତ ହେବେ, ପ୍ରଥମେ ଏକ ଧର୍ମଭ୍ରଷ୍ଟ ମଣ୍ଡଳୀଙ୍କୁ, ଏବଂ ପରେ ସମଗ୍ର ଜଗତକୁ, ଏକ ସନ୍ଦେଶ ଦେବା ପାଇଁ।
The message is presented to those faithful souls in the sanctuary. Leviticus twenty-three when aligned with the Pentecostal season is designed to reflect the Ark of the covenant in the Most Holy Place. By faith the structure of the chapter’s messages identifies three waymarks within the sacred history that the furnace test is accomplished. Divinely profound—the prophetic structure of chapter twenty-three allows the student of prophecy to locate Ezekiel in verse one of chapter one.
ଏହି ସନ୍ଦେଶଟି ପବିତ୍ରାଳୟରେ ଥିବା ସେହି ବିଶ୍ୱସ୍ତ ଆତ୍ମାମାନଙ୍କ ପାଇଁ ପ୍ରସ୍ତୁତ କରାଯାଇଛି। ପେଣ୍ଟେକୋଷ୍ଟ ଋତୁ ସହ ସମନ୍ୱିତ ହେଲେ ଲେବୀୟ ପୁସ୍ତକ ତେଇଶତମ ଅଧ୍ୟାୟ ପରମ ପବିତ୍ର ସ୍ଥାନରେ ଥିବା ଚୁକ୍ତିର ସିନ୍ଦୁକକୁ ପ୍ରତିଫଳିତ କରିବା ପାଇଁ ଗଠିତ ହୋଇଛି। ବିଶ୍ୱାସ ଦ୍ୱାରା, ଅଧ୍ୟାୟର ସନ୍ଦେଶମାନଙ୍କର ଗଠନ ପବିତ୍ର ଇତିହାସର ମଧ୍ୟରେ ତିନୋଟି ଚିହ୍ନସ୍ଥଳକୁ ଚିହ୍ନିତ କରେ, ଯେଉଁଥିରେ ଭଟ୍ଟିର ପରୀକ୍ଷା ସମ୍ପନ୍ନ ହୁଏ। ଦିବ୍ୟ ଭାବେ ଗଭୀର—ତେଇଶତମ ଅଧ୍ୟାୟର ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଗଠନ ଭବିଷ୍ୟଦ୍ବାଣୀର ଛାତ୍ରକୁ ପ୍ରଥମ ଅଧ୍ୟାୟର ପ୍ରଥମ ପଦ୍ୟରେ ଯିହିଜ୍କେଲଙ୍କୁ ଅବସ୍ଥାନ କରାଇବାକୁ ସମର୍ଥ 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. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity. Ezekiel 1:1, 2.
ܘܗܘܐ ܒܫܢܬܐ ܬܠܬܝܢ، ܒܝܪܚܐ ܪܒܝܥܝܐ، ܒܚܡܫܐ ܒܝܪܚܐ، ܟܕ ܐܢܐ ܗܘܝܬ ܒܝܢܬ ܫܒܝ̈ܐ ܥܠ ܢܗܪܐ ܕܟܒܪ، ܐܬܦܬܚܘ ܫܡܝ̈ܐ، ܘܚܙܝܬ ܚܙܘ̈ܐ ܕܐܠܗܐ۔ ܒܚܡܫܐ ܒܝܪܚܐ، ܗܝ ܫܢܬܐ ܚܡܝܫܝܬܐ ܕܫܒܝܬܗ ܕܡܠܟܐ ܝܗܘܝܟܝܢ۔ ܚܙܩܝܐܝܠ 1:1، 2
As a priest during the sealing time of the one hundred and forty-four thousand, Ezekiel is in the thirtieth year of the seventeenth Jubilee cycle, five years before the third of three sieges of Jerusalem by Nebuchadnezzar in 587 BC. The thirtieth year in the verse is thirty years after the greatest revival of Old Testament history, and it is in the fifth day of the fifth year, thus placing the number five upon Ezekiel's testimony. In the two opening verses we find thirty identified once and the number five mentioned three times. In the structure of Leviticus twenty-three aligned with the Pentecostal season the second test represented by thirty reaches to the feast of trumpets, the five days to the ascension of Christ, then five days to the day of atonement, then five days to the waymark representing both the former (Pentecost) and latter (Tabernacles) rain. The structure presents thirty, followed by three steps of five. Ezekiel is in the temple and the structure of Leviticus twenty-three is the Ark.
ប៉ុន្តែក្នុងនាមជាសង្ឃម្នាក់នៅក្នុងកាលសម័យនៃការបិទត្រារបស់មនុស្សមួយសែនសែសិបបួនពាន់នាក់ អេសេគាលស្ថិតនៅក្នុងឆ្នាំទីសាមសិបនៃវដ្តយូប៊ីលេទីដប់ប្រាំពីរ គឺប្រាំឆ្នាំមុនការឡោមព័ទ្ធក្រុងយេរូសាឡិមលើកទីបី ក្នុងចំណោមការឡោមព័ទ្ធបីលើក ដោយនេប៊ូក្នេសារ ក្នុងឆ្នាំ 587 មុន គ.ស. ឆ្នាំទីសាមសិបនៅក្នុងខគម្ពីរនោះ គឺសាមសិបឆ្នាំបន្ទាប់ពីការរស់ឡើងវិញខាងវិញ្ញាណដ៏អស្ចារ្យបំផុតក្នុងប្រវត្តិសាស្ត្រព្រះគម្ពីរសញ្ញាចាស់ ហើយវាស្ថិតនៅថ្ងៃទីប្រាំនៃឆ្នាំទីប្រាំ ដូច្នេះបានដាក់លេខប្រាំលើសក្ខីភាពរបស់អេសេគាល។ នៅក្នុងខពីរដំបូង យើងឃើញលេខសាមសិបត្រូវបានកំណត់អត្តសញ្ញាណម្តងមួយ ហើយលេខប្រាំត្រូវបានរំលឹកបីដង។ នៅក្នុងរចនាសម្ព័ន្ធនៃលេវីវិន័យ ជំពូក ២៣ ដែលត្រូវគ្នានឹងរដូវបុណ្យភេន្តិកុស្ត ការសាកល្បងទីពីរ ដែលតំណាងដោយលេខសាមសិប ឈានទៅដល់បុណ្យត្រែ ហើយប្រាំថ្ងៃទៅដល់ការយាងឡើងស្ថានសួគ៌របស់ព្រះគ្រីស្ទ បន្ទាប់មកប្រាំថ្ងៃទៅដល់ថ្ងៃនៃការធួនបាប ហើយបន្ទាប់មកប្រាំថ្ងៃទៅដល់សញ្ញាសម្គាល់តាមផ្លូវ ដែលតំណាងទាំងភ្លៀងដើម (ភេន្តិកុស្ត) និងភ្លៀងចុង (បុណ្យត្រសាល)។ រចនាសម្ព័ន្ធនេះបង្ហាញលេខសាមសិប បន្ទាប់មកដោយជំហានបីនៃលេខប្រាំ។ អេសេគាលស្ថិតនៅក្នុងព្រះវិហារ ហើយរចនាសម្ព័ន្ធនៃលេវីវិន័យ ជំពូក ២៣ គឺជាហិប។
The history attests to the fact that Ezekiel at the point is five years before a symbolic siege that concludes typifying the soon-coming Sunday law as represented by the destruction of Jerusalem. The number ‘five’ is a primary element of the design of Leviticus twenty-three, as is the number thirty.
Istooriin sun dhugaa kana ragaa baasa: Hisqiʼeel yeroo sanatti marsaa mallattoo qabuu tokko irraa waggaa shan dura jira; marsaan sunis xumura isaatiin akka bifa fakkeenyaatti seera Dilbataa dhihoo dhufu agarsiisa, akkuma badiisa Yerusaalemitti bakka buufametti. Lakkoofsi “shan” ijaarsa Lewwoota digdamii-sadii keessatti qaama buʼuuraa dha; akkuma lakkoofsi soddoma taʼetti.
It has been shown in these articles that when the first twenty-two verses of the chapter are aligned with the final twenty-two verses, and then together those two lines of twenty-two verses are aligned with the Pentecostal season that the three-step testing process, which is the furnace fire of Malachi are clearly illustrated. The three steps possess an alpha and omega in the first and third steps that consists of a series of four waymarks that represent one step.
ᱱᱚᱶᱟ ᱚᱱᱚᱞᱠᱚ ᱨᱮ ᱮᱴᱟᱜ ᱠᱟᱱᱟ ᱡᱮ, ᱡᱚᱠᱷᱚᱱ ᱚᱱᱚᱞᱟᱜ ᱯᱷᱟᱨᱮᱢ ᱵᱟᱭᱤᱥ ᱫᱷᱟᱨᱟ ᱟᱨ ᱪᱮᱫ ᱵᱟᱭᱤᱥ ᱫᱷᱟᱨᱟ ᱢᱤᱫ ᱨᱮᱠᱷᱟ ᱨᱮ ᱛᱟᱞᱢᱮᱞ ᱠᱟᱛᱮ, ᱟᱨ ᱛᱟᱭᱚᱢ ᱱᱚᱣᱟ ᱵᱟᱨ ᱨᱮᱠᱷᱟ ᱫᱚ ᱯᱮᱱᱴᱮᱠᱚᱥᱴᱚᱞ ᱥᱤᱡᱚᱱ ᱥᱟᱶ ᱛᱟᱞᱢᱮᱞ ᱠᱟᱛᱮ, ᱛᱟᱦᱮᱸᱱ ᱛᱮ ᱛᱤᱱ ᱯᱟᱹᱭᱫᱟᱱ ᱵᱤᱪᱟᱹᱨ-ᱵᱤᱪᱷᱟᱹᱨ ᱯᱨᱚᱠᱨᱤᱭᱟ, ᱡᱮᱫᱟᱱ ᱢᱟᱞᱟᱠᱤ ᱨᱮᱱᱟᱜ ᱪᱩᱞᱦᱟ ᱥᱮᱸᱜᱮᱞ, ᱥᱟᱯᱷᱟ ᱛᱮ ᱪᱤᱛᱟᱹᱨ ᱟᱠᱟᱱᱟ। ᱱᱚᱣᱟ ᱛᱤᱱ ᱯᱟᱹᱭᱫᱟᱱ ᱨᱮ ᱯᱟᱦᱤᱞ ᱟᱨ ᱛᱮᱥᱟᱨ ᱯᱟᱹᱭᱫᱟᱱ ᱨᱮ ᱟᱞᱯᱷᱟ ᱟᱨ ᱚᱢᱮᱜᱟ ᱢᱮᱱᱟᱜᱼᱟ, ᱚᱱᱟ ᱫᱚ ᱯᱩᱱ ᱣᱮᱭᱢᱟᱨᱠ ᱨᱮᱭᱟᱜ ᱥᱟᱨᱤᱡ ᱛᱮ ᱥᱟᱸᱜᱷᱟᱹᱲ ᱟᱠᱟᱱᱟ, ᱡᱟᱦᱟᱸ ᱢᱤᱫ ᱯᱟᱹᱭᱫᱟᱱ ᱠᱚ ᱚᱱᱚᱞ ᱮᱫᱟ।
Passover, followed by the feast of unleavened bread, followed by the first fruit offering of barley, then ‘five’ days to the end of the feast of unleavened bread. Those four waymarks make up the first test, and Jesus always illustrates the end by the beginning, and the third test is also made up of four waymarks. The feast of trumpets, then the ascension of Christ followed by the day of atonement, and then five days later the arrival of both Pentecost and Tabernacles. Pentecost is the symbol of the former rain and Tabernacles is a symbol of the latter rain. In the Leviticus twenty-three model both Pentecost and Tabernacles align.
ପସ୍କା, ତାହାପରେ ଖମିରହୀନ ରୋଟିର ପର୍ବ, ତାହାପରେ ଯବର ପ୍ରଥମଫଳ ନିବେଦନ, ଏବଂ ପରେ ଖମିରହୀନ ରୋଟିର ପର୍ବର ଶେଷ ପର୍ଯ୍ୟନ୍ତ ‘ପାଞ୍ଚ’ ଦିନ। ଏହି ଚାରିଟି ଚିହ୍ନ ପ୍ରଥମ ପରୀକ୍ଷାକୁ ଗଠନ କରେ, ଏବଂ ଯୀଶୁ ସଦା ଆରମ୍ଭ ଦ୍ୱାରା ଶେଷକୁ ଦୃଷ୍ଟାନ୍ତରୂପେ ପ୍ରକାଶ କରନ୍ତି; ତୃତୀୟ ପରୀକ୍ଷା ମଧ୍ୟ ଚାରିଟି ଚିହ୍ନରୁ ଗଠିତ। ତୁରୀର ପର୍ବ, ତାହାପରେ ଖ୍ରୀଷ୍ଟଙ୍କ ଆରୋହଣ, ତାହାପରେ ପ୍ରାୟଶ୍ଚିତ୍ତର ଦିନ, ଏବଂ ପରେ ପାଞ୍ଚ ଦିନ ପରେ ପେନ୍ତେକଷ୍ଟ ଓ ତମ୍ବୁବାସ ପର୍ବ—ଉଭୟର ଆଗମନ। ପେନ୍ତେକଷ୍ଟ ପୂର୍ବବର୍ଷାର ପ୍ରତୀକ, ଏବଂ ତମ୍ବୁବାସ ପର୍ବ ପରବର୍ତ୍ତୀ ବର୍ଷାର ପ୍ରତୀକ। ଲେବ୍ୟବିବରଣ ତେଇଶର ଆଦର୍ଶରେ ପେନ୍ତେକଷ୍ଟ ଓ ତମ୍ବୁବାସ ପର୍ବ ଉଭୟ ଏକ ସରିସୃତିରେ ସମନ୍ୱିତ ହୋଇଥାଏ।
Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.
Kanaaf gammadaa, yaa ijoollee Xiyoon, Waaqayyo gooftaa keessan keessatti ililchaa; inni rooba duraa safaraan isiniif kenneera; rooba, rooba duraa fi rooba boodaa ji’a jalqabaatti isiniif buusa. Yo’el 2:23.
The final testing and purification process began on December 31, 2023. The first test was the foundational test symbolized by the controversy of the “robbers of thy people” that divided the group who had been previously tried by the disappointment of July 18, 2020.
Adeemsii fi qulqulleessuu isa dhumaa Mudde 31, 2023 jalqabe. Qorannoon inni jalqabaa qorannoo hundee ture; innis falmii “saamtoota saba keetii” jedhamuun mallatteeffamee, garee kana dura gaddisa Adoolessa 18, 2020tiin qoratamee ture addaan qoodde.
“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Manuscript Releases, volume 1, 47.
“Seenaa fi raajii keessatti Dubbiin Waaqayyoo falmii dheeraa dhugaa fi dogoggora gidduutti itti fufee ture ni ibsa. Falmichi sun ammallee adeemsarra jira. Wanti taʼee darbe irra deebiʼamee ni raawwatama. Mormiin durii deebiʼee ni kaafama, yaad-rimeewwan haaraanis yeroo hunda ni kaʼu. Garuu sabni Waaqayyoo, amantii isaanii keessatti fi raajii raawwatamuu isaa keessatti ergaa ergamoota jalqabaa, lammaffaa, fi sadaffaa labsuu keessatti qooda isaanii baʼatan, iddoo dhaabatan beeku. Isaan muuxannoo warqee qulqulluu caalaa gatii guddaa qabu qabu. Isaan dhumaatti hamma gaʼanitti jalqaba amanannaa isaanii cimsanii qabatanii, akkuma kattaa jabaa dhaabatanii turuu qabu.” Manuscript Releases, jildii 1, 47.
In Leviticus twenty-three the first test is represented by a prophetic combination of three followed five days later by the end of unleavened bread. Passover was day one, the feast of unleavened bread was the second day and the first fruits offering was the third day. Five days later the feast of unleavened bread ended. The prophetic structure of the first of three tests is also represented in the third and final test. In that third waymark, made up of three waymarks followed by one, the feast of trumpets is day one, and Christ’s ascension is five days later, then the day of atonement follows five days later, then five days later both Pentecost and the feast of Tabernacles mark the soon-coming Sunday law, which is represented in the book of Ezekiel as the destruction of Jerusalem.
ଲେବୀୟ ପୁସ୍ତକର ତେଇଶ ଅଧ୍ୟାୟରେ ପ୍ରଥମ ପରୀକ୍ଷାଟି ଏକ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ସଂଯୋଜନା ଦ୍ୱାରା ପ୍ରତିନିଧିତ ହୋଇଛି—ତିନୋଟି ପର୍ଯ୍ୟାୟ, ତାହାପରେ ପାଞ୍ଚ ଦିନ ପରେ ଖମିରହୀନ ରୁଟିର ପର୍ବର ସମାପ୍ତି। ପାସ୍ଓଭର ପ୍ରଥମ ଦିନ ଥିଲା, ଖମିରହୀନ ରୁଟିର ପର୍ବ ଦ୍ୱିତୀୟ ଦିନ ଥିଲା, ଏବଂ ପ୍ରଥମ ଫଳର ନିବେଦନ ତୃତୀୟ ଦିନ ଥିଲା। ପାଞ୍ଚ ଦିନ ପରେ ଖମିରହୀନ ରୁଟିର ପର୍ବର ସମାପ୍ତି ହେଲା। ତିନୋଟି ପରୀକ୍ଷାମଧ୍ୟରୁ ପ୍ରଥମ ପରୀକ୍ଷାର ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଗଠନଟି ତୃତୀୟ ଏବଂ ଶେଷ ପରୀକ୍ଷାରେ ମଧ୍ୟ ପ୍ରତିନିଧିତ ହୋଇଛି। ସେହି ତୃତୀୟ ୱେମାର୍କରେ, ଯାହା ତିନୋଟି ୱେମାର୍କ ପରେ ଗୋଟିଏ ୱେମାର୍କରୁ ଗଠିତ, ତୁରୀର ପର୍ବ ପ୍ରଥମ ଦିନ, ଏବଂ ପାଞ୍ଚ ଦିନ ପରେ ଖ୍ରୀଷ୍ଟଙ୍କ ଆରୋହଣ ଘଟେ; ତାହାପରେ ପାଞ୍ଚ ଦିନ ପରେ ପ୍ରାୟଶ୍ଚିତ୍ତର ଦିନ ଆସେ; ପୁନର୍ବାର ପାଞ୍ଚ ଦିନ ପରେ ପେନ୍ଟେକୋଷ୍ଟ ଓ ତମ୍ବୁବାସର ପର୍ବ—ଉଭୟେ—ଶୀଘ୍ର ଆସୁଥିବା ରବିବାର ଆଇନକୁ ଚିହ୍ନିତ କରେ, ଯାହା ଯିହିଜ୍କିୟେଲ ପୁସ୍ତକରେ ଯେରୁଶାଲେମର ବିନାଶ ଭାବେ ପ୍ରତିନିଧିତ ହୋଇଛି।
Between the end of the feast of unleavened bread and the feast of trumpets there are thirty days, that not only represent a symbol of a priest, but also the second test of the three tests represented within the Divine illustration.
Ayyaana maxinoo Buddeena Dhabamsiisaa fi Ayyaana Malakataa gidduutti guyyaawwan soddoma jiru; kunis fakkeenya lubummaa qofa utuu hin ta’in, qormaata lammaffaa qormaatota sadii ibsa Waaqayyoo keessatti bakka bu’anis ni agarsiisa.
The baptism of Christ illustrates the three waymarks of Passover, unleavened bread and first fruits, for those three waymarks represent Christ’s death, burial and resurrection. Those three steps which are followed by five days to the fourth step, represented by the end of the feast of unleavened bread. The baptism presents the three steps in one brief moment when John baptized his Messiah. The spring feasts separates those three steps by one day each, and the fall feasts separates those three steps by five days.
ᱠᱨᱤᱥᱴ ᱠᱚ ᱵᱟᱯᱛᱤᱥᱢᱟ ᱯᱟᱥᱚᱣᱚᱨ, ᱵᱤᱱ ᱠᱷᱟᱢᱤᱨ ᱦᱚᱲᱚ, ᱟᱨ ᱯᱨᱚᱛᱷᱚᱢ ᱯᱷᱚᱞ ᱨᱮᱱᱟᱜ ᱯᱮᱭᱟ ᱢᱟᱭᱞᱥᱛᱚᱱ ᱠᱚ ᱫᱤᱥᱟᱹᱭᱟ, ᱠᱟᱨᱚᱱ ᱚᱱᱟ ᱯᱮᱭᱟ ᱢᱟᱭᱞᱥᱛᱚᱱ ᱠᱨᱤᱥᱴ ᱨᱮᱱᱟᱜ ᱢᱚᱨᱚᱱ, ᱥᱢᱟᱫᱷᱤ, ᱟᱨ ᱯᱩᱱᱚᱨᱩᱛᱷᱟᱱ ᱠᱚ ᱯᱨᱚᱛᱤᱱᱤᱫᱷᱤᱭᱟ᱾ ᱚᱱᱟ ᱯᱮᱭᱟ ᱫᱷᱟᱯ ᱛᱟᱭᱚᱢ ᱯᱟᱸᱪ ᱫᱤᱱ ᱥᱟᱛᱷᱤ ᱪᱟᱹᱨ ᱫᱷᱟᱯ ᱨᱮ ᱯᱟᱦᱚᱸᱪᱟᱜᱼᱟ, ᱡᱟᱦᱟᱸ ᱵᱤᱱ ᱠᱷᱟᱢᱤᱨ ᱦᱚᱲᱚ ᱯᱚᱨᱚᱵ ᱨᱮᱱᱟᱜ ᱢᱩᱪᱟᱹᱛ ᱫᱟᱨᱟ ᱯᱨᱚᱛᱤᱱᱤᱫᱷᱤᱭᱟ᱾ ᱵᱟᱯᱛᱤᱥᱢᱟ ᱚᱱᱟ ᱯᱮᱭᱟ ᱫᱷᱟᱯ ᱢᱤᱫ ᱩᱥᱤᱲ, ᱥᱟᱸᱠᱷᱮᱯ ᱢᱩᱦᱩᱨᱛ ᱨᱮ ᱫᱤᱥᱟᱹᱭᱟ, ᱡᱚᱠᱷᱚᱱ ᱡᱚᱦᱚᱱ ᱟᱯᱱᱟᱜ ᱢᱥᱤᱦᱟ ᱠᱚ ᱵᱟᱯᱛᱤᱡᱽ ᱠᱮᱫᱟᱭ᱾ ᱵᱟᱥᱚᱱᱛ ᱯᱚᱨᱚᱵ ᱠᱚ ᱚᱱᱟ ᱯᱮᱭᱟ ᱫᱷᱟᱯ ᱢᱚᱱᱛᱮ ᱢᱤᱫ ᱫᱤᱱ ᱠᱚ ᱟᱞᱟᱜᱼᱟ, ᱟᱨ ᱥᱚᱨᱚᱫ ᱯᱚᱨᱚᱵ ᱠᱚ ᱚᱱᱟ ᱯᱮᱭᱟ ᱫᱷᱟᱯ ᱢᱚᱱᱛᱮ ᱯᱟᱸᱪ ᱫᱤᱱ ᱠᱚ ᱟᱞᱟᱜᱼᱟ᱾
When we apply the first test of the spring feasts as a combination of three waymarks that are followed by one waymark five days later; and then apply the fall feasts as three waymarks that are followed five days later by one waymark, there is a prophetic structure established which consists of an alpha waymark of three followed by five days, which is then followed by thirty days, and the third test of the fall feasts as a waymark of three followed by five days—the structure illustrates the first test as covering a total of five days, followed by a second test of thirty days that reach to the third waymark of five days. Five plus thirty, plus five is forty (5 + 30 + 5 = 40).
ଯେତେବେଳେ ଆମେ ବସନ୍ତ ପର୍ବଗୁଡ଼ିକର ପ୍ରଥମ ପରୀକ୍ଷାକୁ ତିନୋଟି ପଥଚିହ୍ନର ଏକ ସଂଯୋଜନ ଭାବେ ପ୍ରୟୋଗ କରୁ, ଯାହା ପାଞ୍ଚ ଦିନ ପରେ ଗୋଟିଏ ପଥଚିହ୍ନଦ୍ୱାରା ଅନୁସରିତ ହୁଏ; ଏବଂ ପରେ ଶରତ ପର୍ବଗୁଡ଼ିକୁ ତିନୋଟି ପଥଚିହ୍ନ ଭାବେ ପ୍ରୟୋଗ କରୁ, ଯାହା ପାଞ୍ଚ ଦିନ ପରେ ଗୋଟିଏ ପଥଚିହ୍ନଦ୍ୱାରା ଅନୁସରିତ ହୁଏ, ତେବେ ଏକ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଗଠନ ସ୍ଥାପିତ ହୁଏ, ଯାହା ତିନୋଟିର ଏକ ଆଲ୍ଫା ପଥଚିହ୍ନ ଓ ତାହା ପରେ ପାଞ୍ଚ ଦିନରୁ ଗଠିତ; ତାହା ପରେ ତିରିଶି ଦିନ ଆସେ; ଏବଂ ଶରତ ପର୍ବଗୁଡ଼ିକର ତୃତୀୟ ପରୀକ୍ଷା ତିନୋଟିର ଏକ ପଥଚିହ୍ନ ଓ ତାହା ପରେ ପାଞ୍ଚ ଦିନ ଭାବେ ଥାଏ—ଏହି ଗଠନ ପ୍ରଥମ ପରୀକ୍ଷାକୁ ସମୁଦାୟ ପାଞ୍ଚ ଦିନ ଆବର୍ତ୍ତ କରୁଥିବା ବୋଲି ଦର୍ଶାଏ, ଏବଂ ତାହା ପରେ ତିରିଶି ଦିନର ଦ୍ୱିତୀୟ ପରୀକ୍ଷା ଆସେ, ଯାହା ପାଞ୍ଚ ଦିନର ତୃତୀୟ ପଥଚିହ୍ନ ପର୍ଯ୍ୟନ୍ତ ପହଞ୍ଚେ। ପାଞ୍ଚ ସହ ତିରିଶି, ସହିତ ପାଞ୍ଚ ମିଶି ଚାଳିଶି ହୁଏ (5 + 30 + 5 = 40)।
Christ’s baptism was immediately followed by forty days, that concluded with three tests. Much more can be recognized in the structure of Leviticus twenty-three in combination with the Pentecostal season, but at another level the chapter represents the Ark in the Most Holy Place.
ବର୍ତ୍ତମାନ, କ୍ରୀଷ୍ଟଙ୍କ ବପ୍ତିସ୍ମାର ପରେ ସତ୍ୱରେ ଚାଳିଶି ଦିନ ଆସିଥିଲା, ଯାହାର ସମାପ୍ତି ତିନିଟି ପରୀକ୍ଷାରେ ହୋଇଥିଲା। ପେନ୍ତେକୋଷ୍ଟ ଋତୁ ସହ ଏକତ୍ର କରି ଲେବୀୟ ପୁସ୍ତକର ତେଇଶ ଅଧ୍ୟାୟର ଗଠନରେ ଅଧିକ କିଛି ଚିହ୍ନଟ କରିହେବ; କିନ୍ତୁ ଅନ୍ୟ ଏକ ସ୍ତରରେ, ଏହି ଅଧ୍ୟାୟଟି ମହାପବିତ୍ର ସ୍ଥାନରେ ଥିବା ନିୟମ ସିନ୍ଦୁକକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ।
The spring and fall feasts in Leviticus twenty-three are placed in the middle of two Sabbaths. Those two Sabbaths represent the two covering cherubs and the waymarks of the Pentecostal season aligned with Leviticus twenty-three represent the Ark and the two covering cherubs. Ezekiel is taken into the sanctuary in chapter one, and when he is taken there, he is located five days before the siege which leads to the destruction of Jerusalem typifying the soon-coming Sunday law. The Sunday law is represented by Pentecost and Tabernacles in Leviticus twenty-three. Ezekiel is in the thirtieth year, and thirty is the period of the second of the three tests that make up the furnace fire of Malachi three. The second test is represented by thirty days, just as Ezekiel is in the thirtieth year of the seventeenth Jubilee cycle that began at Josiah’s Great Passover, as the historians refer to it. Ezekiel is five years before the siege that lasted eighteen months, and he is in the temple, which is the middle of the three final tests that purify and purge the remnant. Peter was at Caesarea-Philippi (Panium), also in the middle of three tests, as represented by Panium (Caesarea-Philippi), the mount of Transfiguration and the cross.
ଲେବ୍ୟବସ୍ଥା ପୁସ୍ତକର ତେଇଶତମ ଅଧ୍ୟାୟରେ ଥିବା ବସନ୍ତ ଓ ଶରତ୍ ଉତ୍ସବଗୁଡ଼ିକୁ ଦୁଇଟି ସବ୍ବାଥର ମଧ୍ୟଭାଗରେ ସ୍ଥାପିତ କରାଯାଇଛି। ସେହି ଦୁଇଟି ସବ୍ବାଥ ଦୁଇ ଆବରଣକାରୀ କେରୁବଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରେ, ଏବଂ ପେଣ୍ଟେକୋଷ୍ଟ ଋତୁର ପଥଚିହ୍ନଗୁଡ଼ିକ, ଯେଉଁମାନେ ଲେବ୍ୟବସ୍ଥା ତେଇଶ ସହିତ ସମନ୍ୱିତ, ସେମାନେ ସନ୍ଧିବାକ୍ସ ଓ ଦୁଇ ଆବରଣକାରୀ କେରୁବଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରେ। ଯିହିଜ୍କିଏଲଙ୍କୁ ପ୍ରଥମ ଅଧ୍ୟାୟରେ ପବିତ୍ରସ୍ଥାନକୁ ନିଆଯାଇଥାଏ, ଏବଂ ସେଠାକୁ ନିଆଯାଇବାବେଳେ ସେ ଘେରାଉ ଆରମ୍ଭ ହେବାର ପାଞ୍ଚ ଦିନ ପୂର୍ବରେ ଅବସ୍ଥିତ ଅଛନ୍ତି; ସେହି ଘେରାଉ ଯେରୁଶାଲେମର ବିନାଶକୁ ନେଇଯାଏ ଏବଂ ଶୀଘ୍ର-ଆସନ୍ନ ରବିବାର ଆଇନର ପ୍ରତୀକ ଅଟେ। ରବିବାର ଆଇନକୁ ଲେବ୍ୟବସ୍ଥା ତେଇଶରେ ପେଣ୍ଟେକୋଷ୍ଟ ଓ ତମ୍ବୁଉତ୍ସବ ଦ୍ୱାରା ପ୍ରତିନିଧିତ୍ୱ କରାଯାଇଛି। ଯିହିଜ୍କିଏଲ ତ୍ରିଶତମ ବର୍ଷରେ ଅଛନ୍ତି, ଏବଂ ତ୍ରିଶ ମଲାଖି ତିନିର ଅଗ୍ନିକୁଣ୍ଡ ଗଠନ କରୁଥିବା ତିନୋଟି ପରୀକ୍ଷାମାନଙ୍କ ମଧ୍ୟରୁ ଦ୍ୱିତୀୟ ପରୀକ୍ଷାର ସମୟାବଧି ଅଟେ। ଦ୍ୱିତୀୟ ପରୀକ୍ଷା ତ୍ରିଶ ଦିନ ଦ୍ୱାରା ପ୍ରତିନିଧିତ, ଯେପରି ଯିହିଜ୍କିଏଲ ଯୋଶିୟାଙ୍କ ମହା ନିସ୍ତାରପର୍ବରୁ ଆରମ୍ଭ ହୋଇଥିବା ସତରହତମ ଯୁବିଲୀ ଚକ୍ରର ତ୍ରିଶତମ ବର୍ଷରେ ଅଛନ୍ତି, ଯେପରି ଇତିହାସକାରମାନେ ତାହାକୁ ଉଲ୍ଲେଖ କରନ୍ତି। ଯିହିଜ୍କିଏଲ ସେହି ଅଠାର ମାସ ଦୀର୍ଘ ଘେରାଉର ପାଞ୍ଚ ବର୍ଷ ପୂର୍ବରେ ଅଛନ୍ତି, ଏବଂ ସେ ମନ୍ଦିର ଭିତରେ ଅଛନ୍ତି, ଯାହା ଅବଶିଷ୍ଟମାନଙ୍କୁ ଶୁଦ୍ଧ ଓ ପରିଶୋଧନ କରୁଥିବା ଶେଷ ତିନୋଟି ପରୀକ୍ଷାର ମଧ୍ୟଭାଗ ଅଟେ। ପିତର ମଧ୍ୟ କୈସରିଆ-ଫିଲିପ୍ପୀ (ପାନିଅମ) ରେ ଥିଲେ, ସେହିପରି ତିନୋଟି ପରୀକ୍ଷାର ମଧ୍ୟଭାଗରେ, ଯାହାକି ପାନିଅମ (କୈସରିଆ-ଫିଲିପ୍ପୀ), ରୂପାନ୍ତରଣର ପର୍ବତ ଓ କ୍ରୁଶ ଦ୍ୱାରା ପ୍ରତିନିଧିତ ହୋଇଛି।
In 592 BC Ezekiel is supernaturally made “dumb” and only speaks when God opens his mouth. That condition continues until the fall of Jerusalem in 585/6 BC. God had caused him to speak when the siege began, the day “the desire of” his “eyes” died, but he was not allowed to speak freely until Jerusalem “the desire of” Israel’s “eyes” had fallen. Jerusalem’s fall represents the soon-coming Sunday law, and it is there that John the Baptist’s father, a priest of the eighth course, who was made dumb while serving in the temple, which is where Ezekiel was (in vision) was also made dumb for about nine months. It was on the eighth day after John’s birth, when John was being circumcised that he was allowed to speak. Two prophets made dumb while in the sanctuary. The third prophet to be made dumb while viewing Christ in the sanctuary was Daniel. In chapter ten, Daniel is in the sanctuary, and just as he is being touched a second of three times he is made dumb. At the middle point Daniel is made dumb.
୫୯୨ ଖ୍ରୀଷ୍ଟପୂର୍ବରେ ଯିହିଜ୍କିଏଲ୍ ଅଲୌକିକ ଭାବରେ “ମୂକ” କରାଯାଇଥିଲେ, ଏବଂ ପରମେଶ୍ୱର ତାଙ୍କର ମୁଖ ଖୋଲିଦେଲେ ମାତ୍ର ସେ କଥା କହୁଥିଲେ। ଏହି ଅବସ୍ଥା ୫୮୫/୬ ଖ୍ରୀଷ୍ଟପୂର୍ବରେ ଯେରୁଶାଲେମର ପତନ ପର୍ଯ୍ୟନ୍ତ ଚାଲିଥିଲା। ଅବରୋଧ ଆରମ୍ଭ ହୋଇଥିବା ଦିନ, ଯେ ଦିନ ତାଙ୍କ “ଚକ୍ଷୁମଣିର ଆକାଙ୍କ୍ଷା” ମୃତ୍ୟୁବରଣ କଲା, ସେହି ଦିନ ପରମେଶ୍ୱର ତାଙ୍କୁ କହିବାକୁ କରାଇଥିଲେ; କିନ୍ତୁ ଇସ୍ରାଏଲର “ଚକ୍ଷୁମଣିର ଆକାଙ୍କ୍ଷା” ଯେରୁଶାଲେମ ପତିତ ହେବା ପର୍ଯ୍ୟନ୍ତ ତାଙ୍କୁ ସ୍ୱେଚ୍ଛାରେ କହିବାକୁ ଅନୁମତି ଦିଆଯାଇନଥିଲା। ଯେରୁଶାଲେମର ପତନ ଶୀଘ୍ର ଆସୁଥିବା ରବିବାର ଆଇନର ପ୍ରତୀକ; ଏବଂ ସେହି ସନ୍ଦର୍ଭରେ ଯୋହନ ବପ୍ତିସ୍ତାଙ୍କ ପିତା—ଅଷ୍ଟମ ପାଳିର ଜଣେ ଯାଜକ—ମନ୍ଦିରରେ ସେବା କରୁଥିବାବେଳେ ମୂକ କରାଯାଇଥିଲେ; ଯିହିଜ୍କିଏଲ୍ ମଧ୍ୟ ସେଠାରେ ଥିଲେ (ଦର୍ଶନରେ), ଏବଂ ସେମଧ୍ୟ ପ୍ରାୟ ନଅ ମାସ ପର୍ଯ୍ୟନ୍ତ ମୂକ ରହିଥିଲେ। ଯୋହନଙ୍କ ଜନ୍ମ ପରେ ଅଷ୍ଟମ ଦିନରେ, ଯେତେବେଳେ ଯୋହନଙ୍କ ସୁନ୍ନତ ହେଉଥିଲା, ସେତେବେଳେ ତାଙ୍କୁ କହିବାକୁ ଅନୁମତି ମିଳିଲା। ପବିତ୍ରାଳୟରେ ଥିବାବେଳେ ମୂକ କରାଯାଇଥିବା ଦୁଇଜଣ ଭବିଷ୍ୟଦ୍ଦକ୍ତା। ପବିତ୍ରାଳୟରେ ଖ୍ରୀଷ୍ଟଙ୍କୁ ଦେଖୁଥିବାବେଳେ ମୂକ କରାଯାଇଥିବା ତୃତୀୟ ଭବିଷ୍ୟଦ୍ଦକ୍ତା ଥିଲେ ଦାନିଏଲ୍। ଦଶମ ଅଧ୍ୟାୟରେ, ଦାନିଏଲ୍ ପବିତ୍ରାଳୟରେ ଅଛନ୍ତି, ଏବଂ ତିନିଥର ସ୍ପର୍ଶ ହେଉଥିବା ମଧ୍ୟରୁ ଦ୍ୱିତୀୟଥର ସ୍ପର୍ଶ ପାଉଥିବା ସମୟରେ ସେ ମୂକ କରାଯାନ୍ତି। ମଧ୍ୟବିନ୍ଦୁରେ ଦାନିଏଲ୍ ମୂକ କରାଯାନ୍ତି।
And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:15, 16.
ଏବଂ ସେ ମୋତେ ଏପରି କଥା କହିଥିବାବେଳେ, ମୁଁ ମୋ ମୁହଁ ଭୂମିପଟେ ନମାଇଦେଲି, ଏବଂ ମୁଁ ନିର୍ବାକ ହୋଇଗଲି। ଆଉ ଦେଖ, ମଣିଷପୁତ୍ରମାନଙ୍କ ସଦୃଶ ଏକ ରୂପ ମୋର ଠୋଠକୁ ସ୍ପର୍ଶ କଲା; ତାପରେ ମୁଁ ମୋର ମୁଖ ଖୋଲି କହିଲି, ଏବଂ ମୋର ସମ୍ମୁଖରେ ଦାଁଡ଼ିଥିବା ଜଣଙ୍କୁ କହିଲି, ହେ ମୋର ପ୍ରଭୁ, ଏହି ଦର୍ଶନର କାରଣରୁ ମୋର ବେଦନାମାନେ ମୋ ପରେ ଫେରିଆସିଛି, ଏବଂ ମୁଁ କୌଣସି ଶକ୍ତି ଧାରଣ କରିନାହିଁ। ଦାନିଏଲ 10:15, 16.
Speaking
Dubbachuu
The symbolism of “speaking” is marked at the soon-coming Sunday law when the United States speaks as a dragon, Balaam’s ass speaks, Habakkuk’s vision speaks and does not lie. The three dumb prophets who are made dumb while in the sanctuary, speak at the destruction of Jerusalem. With Zachariah, he speaks to identify that his son’s new name is correct, thus typifying tho Philadelphian's who are given a new name.
“କହିବା”ର ପ୍ରତୀକତ୍ୱ ଶୀଘ୍ର ଆସୁଥିବା ରବିବାର ଆଇନ ସମୟରେ ଚିହ୍ନିତ ହୁଏ, ଯେତେବେଳେ ଯୁକ୍ତରାଷ୍ଟ୍ର ଡ୍ରାଗନ ପରି କହେ, ବିଲାମଙ୍କର ଗଧା କହେ, ଏବଂ ହବକ୍କୂକଙ୍କର ଦର୍ଶନ କହେ ଓ ମିଥ୍ୟା କହେନାହିଁ। ଯେ ତିନିଜଣ ନିର୍ବାକ ଭବିଷ୍ୟଦ୍ବକ୍ତା ଅଭୟାରଣ୍ୟରେ ଥିବାବେଳେ ନିର୍ବାକ କରାଯାନ୍ତି, ସେମାନେ ଯିରୁଶାଲେମର ଧ୍ୱଂସ ସମୟରେ କହନ୍ତି। ଜଖରିୟାଙ୍କ ମାମଲାରେ, ସେ କହନ୍ତି ଯେ ତାଙ୍କ ପୁତ୍ରଙ୍କ ନୂତନ ନାମ ଠିକ ଅଟେ ବୋଲି ଚିହ୍ନିତ କରିବା ପାଇଁ; ଏହିପରି ସେ ନୂତନ ନାମ ପ୍ରାପ୍ତ ଫିଲାଦେଲ୍ଫିୟମାନଙ୍କର ଆଦର୍ଶରୂପ ହୁଅନ୍ତି।
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.
ଜେ ପରାଜୟ କରେ, ତାହାଙ୍କୁ ମୁଁ ମୋର ପରମେଶ୍ୱରଙ୍କ ମନ୍ଦିରରେ ଗୋଟିଏ ସ୍ତମ୍ଭ କରିଦେବି, ଏବଂ ସେ ଆଉ କେବେ ବାହାରକୁ ଯିବେ ନାହିଁ; ଏବଂ ମୁଁ ତାହାଙ୍କ ଉପରେ ମୋର ପରମେଶ୍ୱରଙ୍କ ନାମ, ଏବଂ ମୋର ପରମେଶ୍ୱରଙ୍କ ସହରର ନାମ, ଯାହା ନବ ଯିରୁଶାଲେମ, ଯାହା ମୋର ପରମେଶ୍ୱରଙ୍କ ପାଖରୁ ସ୍ୱର୍ଗରୁ ଅବତରଣ କରେ, ଲେଖିବି; ଏବଂ ମୁଁ ତାହାଙ୍କ ଉପରେ ମୋର ନୂତନ ନାମ ଲେଖିବି। ପ୍ରକାଶିତ ବାକ୍ୟ 3:12.
Zachariah was given a tablet to write the new family name of John.
ଜଖରିୟାଙ୍କୁ ଯୋହନଙ୍କ ନୂତନ ପରିବାରୀକ ନାମ ଲେଖିବା ପାଇଁ ଗୋଟିଏ ଫଳକ ଦିଆଯାଇଥିଲା।
And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. Luke 1:59–64.
ແລະເກີດຂຶ້ນວ່າ ໃນວັນທີແປດ ພວກເຂົາໄດ້ມາເພື່ອຂລິບເນື້ອໜັງຫຸ້ມປາຍຂອງເດັກນ້ອຍ; ແລະພວກເຂົາເອີ້ນເຂົາວ່າ ຊາກາຣີຢາ ຕາມຊື່ຂອງບິດາຂອງເຂົາ. ແຕ່ມານດາຂອງເຂົາຕອບແລະກ່າວວ່າ, ບໍ່ແມ່ນດັ່ງນັ້ນ; ແຕ່ເຂົາຈະຖືກເອີ້ນວ່າ ໂຢຮັນ. ແລະພວກເຂົາໄດ້ກ່າວແກ່ນາງວ່າ, ໃນພວກຍາດຂອງເຈົ້າບໍ່ມີຜູ້ໃດທີ່ຖືກເອີ້ນດ້ວຍຊື່ນີ້. ແລ້ວພວກເຂົາກໍໄດ້ເຮັດເຄື່ອງໝາຍຖາມບິດາຂອງເດັກວ່າ ລາວປະສົງໃຫ້ເອີ້ນເດັກນັ້ນວ່າຢ່າງໃດ. ແລະລາວໄດ້ຂໍແຜ່ນຂຽນ ແລະຂຽນວ່າ, ຊື່ຂອງເຂົາຄື ໂຢຮັນ. ແລະທຸກຄົນກໍປະຫລາດໃຈຍິ່ງ. ໃນທັນໃດນັ້ນ ປາກຂອງລາວກໍເປີດອອກ ແລະລີ້ນຂອງລາວກໍຖືກປົດປ່ອຍ; ແລະລາວໄດ້ເວົ້າ ແລະສັນລະເສີນພຣະເຈົ້າ. ລູກາ 1:59–64.
John’s new name aligns with the church of Philadelphia, and the name Zachariah aligns with Laodicea as represented by Zachariah’s unbelief in the message of the third angel. All the prophets address the latter days, and latter days are the history of the third angel. So the angel that brought the message must be the third angel. Zachariah refused to understand that the Lord would pass by the Laodicean Seventh-day Adventist church. There is more to say about the restoration of the voice in these prophets, but we will continue to move towards and understanding of Josiah’s prophetic line.
ଯୋହନଙ୍କର ନୂତନ ନାମ ଫିଲାଦେଲଫିୟା ଚର୍ଚ୍ଚ ସହିତ ସମଞ୍ଜସ ରଖେ, ଏବଂ ଜଖରିୟା ନାମ ତୃତୀୟ ଦୂତଙ୍କ ସନ୍ଦେଶ ପ୍ରତି ଜଖରିୟାଙ୍କର ଅବିଶ୍ୱାସ ଦ୍ୱାରା ପ୍ରତିନିଧିତ ଲାଓଦିକିୟା ସହିତ ସମଞ୍ଜସ ରଖେ। ସମସ୍ତ ଭବିଷ୍ୟଦ୍ଦର୍ଶୀମାନେ ଶେଷ ଦିନଗୁଡ଼ିକୁ ସମ୍ବୋଧନ କରନ୍ତି, ଏବଂ ଶେଷ ଦିନଗୁଡ଼ିକ ହେଉଛି ତୃତୀୟ ଦୂତଙ୍କର ଇତିହାସ। ତେଣୁ ଯେ ଦୂତ ସେହି ସନ୍ଦେଶକୁ ଆଣିଥିଲେ, ସେ ନିଶ୍ଚୟ ତୃତୀୟ ଦୂତ ହେବା ଉଚିତ। ଜଖରିୟା ଏହା ବୁଝିବାକୁ ଅସ୍ୱୀକାର କରିଥିଲେ ଯେ ପ୍ରଭୁ ଲାଓଦିକିୟ ସପ୍ତମ-ଦିନ ଆଡଭେଣ୍ଟିଷ୍ଟ ଚର୍ଚ୍ଚକୁ ଅତିକ୍ରମ କରି ଯିବେ। ଏହି ଭବିଷ୍ୟଦ୍ଦର୍ଶୀମାନଙ୍କ ମଧ୍ୟରେ କଣ୍ଠସ୍ୱରର ପୁନରୁଦ୍ଧାର ବିଷୟରେ କହିବାକୁ ଆଉ ଅନେକ କଥା ଅଛି, କିନ୍ତୁ ଆମେ ଯୋଶିୟାଙ୍କର ଭବିଷ୍ୟବାଣୀମୂଳକ ରେଖାର ବୁଝାମଣା ଦିଗକୁ ଆଗକୁ ବଢ଼ିବାକୁ ଜାରି ରଖିବୁ।
Josiah’s Wheel
କିୟୋଷୀୟାଙ୍କର ଚକ୍ର
We have addressed the seventeenth Jubilee cycle that began at Josiah’s Passover in 622 BC, but the line of Josiah begins well before 622 BC. The rebellion of Israel that brought Saul to the throne as Israel’s first king marked forty years that king Saul would rule, followed by forty years that king David would rule, followed by forty years that Solomon would rule. The rejection of God that so offended the prophet Samuel occurred in 1097 BC, and begins a prophetic line of rebellion that ended at the cross when the Jews pronounced, they had no king, but Caesar.
ଆମେ କ୍ରି.ପୂ. 622 ମସିହାରେ ଯୋଶିୟଙ୍କ ପାସ୍ଓଭରରେ ଆରମ୍ଭ ହୋଇଥିବା ସପ୍ତଦଶ ଯୁବିଲୀ ଚକ୍ରକୁ ଆଲୋଚନା କରିଛୁ, କିନ୍ତୁ ଯୋଶିୟଙ୍କ ବଂଶରେଖା କ୍ରି.ପୂ. 622 ମସିହାରୁ ବହୁ ପୂର୍ବରୁ ଆରମ୍ଭ ହୁଏ। ଇସ୍ରାଏଲର ସେହି ବିଦ୍ରୋହ, ଯାହା ସାଉଲଙ୍କୁ ଇସ୍ରାଏଲର ପ୍ରଥମ ରାଜା ଭାବେ ସିଂହାସନରେ ଆଣିଲା, ସେହି ରାଜା ସାଉଲ ଯେ ଚାଳିଶି ବର୍ଷ ରାଜ୍ୟ କରିବେ, ତାହାକୁ ଚିହ୍ନିତ କଲା; ତାହାପରେ ରାଜା ଦାଉଦ ଯେ ଚାଳିଶି ବର୍ଷ ରାଜ୍ୟ କରିବେ, ତାହା ହେଲା; ଏବଂ ତାହାପରେ ସୋଲୋମନ ଯେ ଚାଳିଶି ବର୍ଷ ରାଜ୍ୟ କରିବେ, ତାହା ହେଲା। ଯେପରି ଭାବେ ଈଶ୍ୱରଙ୍କୁ ପ୍ରତ୍ୟାଖ୍ୟାନ କରାଗଲା ଏବଂ ଯାହା ଭବିଷ୍ୟଦ୍ଦକ୍ତା ସାମୁଏଲଙ୍କୁ ଗଭୀର ଭାବେ ଆଘାତ କରିଲା, ସେହି ଘଟଣା କ୍ରି.ପୂ. 1097 ମସିହାରେ ଘଟିଥିଲା, ଏବଂ ସେହିଠାରୁ ବିଦ୍ରୋହର ଏକ ଭବିଷ୍ୟଦ୍ଦବାଣୀମୂଳକ ରେଖା ଆରମ୍ଭ ହୋଇଥିଲା, ଯାହା କ୍ରୁଶରେ ଶେଷ ହେଲା, ଯେତେବେଳେ ଯିହୂଦୀମାନେ ଘୋଷଣା କଲେ, ସିଜର ବ୍ୟତୀତ ତାଙ୍କର କୌଣସି ରାଜା ନାହିଁ।
But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. John 19:15.
Lakin ular qichqirdilar: “Uni yoʻq qiling, uni yoʻq qiling, xochga mixlang.” Pilat ularga dedi: “Shohingizni xochga mixlaymi?” Bosh ruhoniylar javob berdilar: “Qaysardan boshqa shohimiz yoʻq.” Yuhanno 19:15.
In 1097, three kings would reign for forty years each until the death of Solomon in 977 BC, when the kingdom then divided into north and south.
1097 ମସିହାରେ, ତିନିଜଣ ରାଜା ପ୍ରତ୍ୟେକେ ଚାଳିଶି ବର୍ଷ କରି ଶାସନ କରିବେ, ଏବଂ ପରେ 977 BCରେ ସୋଲୋମନଙ୍କ ମୃତ୍ୟୁ ସମୟରେ ରାଜ୍ୟ ଉତ୍ତର ଓ ଦକ୍ଷିଣରେ ବିଭକ୍ତ ହେଲା।
And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years. Acts 13:21.
ܘܡܢ ܒܬܪ ܗܟܢܐ ܒܥܘ ܠܗܘܢ ܡܠܟܐ؛ ܘܐܠܗܐ ܝܗܒ ܠܗܘܢ ܠܫܐܘܠ ܒܪ ܩܝܫ، ܓܒܪܐ ܡܢ ܫܒܛܐ ܕܒܢܝܡܝܢ، ܠܡܕܬܐ ܕܐܪܒܥܝܢ ܫܢܝܢ. ܡܥܒܕܢܘܬܐ 13:21.
David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. 2 Samuel 2:4, 5.
ଦାଉଦ ରାଜ୍ୟ କରିବା ଆରମ୍ଭ କଲାବେଳେ ତାହାର ବୟସ ତିରିଶି ବର୍ଷ ଥିଲା, ଏବଂ ସେ ଚାଳିଶି ବର୍ଷ ରାଜ୍ୟ କଲେ। ହେବ୍ରୋନରେ ସେ ଯିହୂଦା ଉପରେ ସାତ ବର୍ଷ ଓ ଛଅ ମାସ ରାଜ୍ୟ କଲେ; ଏବଂ ଯିରୁଶାଲେମରେ ସେ ସମସ୍ତ ଇସ୍ରାଏଲ ଓ ଯିହୂଦା ଉପରେ ତେତିସ ବର୍ଷ ରାଜ୍ୟ କଲେ। 2 ସାମୁଏଲ 2:4, 5.
Solomon’s reign began in 971 BC; the foundation of the Temple was laid in Solomon’s fourth year (967 BC). Construction lasted seven years (1 Kings 6:37–38), and the Temple was completed in the eighth month of Solomon’s eleventh year. The formal dedication took place in the seventh month (the month of Ethanim), during the Feast of Tabernacles (1 Kings 8; 2 Chronicles 5–7). The kings, the Temple and the nation each are represented in the history with a four-hundred-and-ninety-year period that distinctly marks a prophetic period in relation to either the kings, the Temple or the nation.
ସଲୋମନଙ୍କର ଶାସନ 971 ଖ୍ରୀଷ୍ଟପୂର୍ବରେ ଆରମ୍ଭ ହୋଇଥିଲା; ସଲୋମନଙ୍କ ଶାସନର ଚତୁର୍ଥ ବର୍ଷରେ (967 ଖ୍ରୀଷ୍ଟପୂର୍ବ) ମନ୍ଦିରର ଭିତ୍ତି ପ୍ରସ୍ତର ସ୍ଥାପିତ ହୋଇଥିଲା। ନିର୍ମାଣକାର୍ଯ୍ୟ ସାତ ବର୍ଷ ଧରି ଚାଲିଥିଲା (1 Kings 6:37–38), ଏବଂ ସଲୋମନଙ୍କ ଏକାଦଶ ବର୍ଷର ଅଷ୍ଟମ ମାସରେ ମନ୍ଦିର ସମ୍ପୂର୍ଣ୍ଣ ହୋଇଥିଲା। ଔପଚାରିକ ଉତ୍ସର୍ଗ ସପ୍ତମ ମାସରେ (ଏଥାନୀମ ମାସରେ), ତମ୍ବୁ ପର୍ବ ସମୟରେ, ସମ୍ପନ୍ନ ହୋଇଥିଲା (1 Kings 8; 2 Chronicles 5–7)। ରାଜାମାନେ, ମନ୍ଦିର ଏବଂ ଜାତି—ଏହାଙ୍କ ପ୍ରତ୍ୟେକର ଇତିହାସରେ ଚାରିଶେ ନବେ ବର୍ଷର ଏକ ଅବଧି ଦ୍ୱାରା ପ୍ରତିନିଧିତ ହୋଇଛି, ଯାହା ସ୍ପଷ୍ଟରୂପେ ରାଜାମାନେ, ମନ୍ଦିର କିମ୍ବା ଜାତି ସହ ସମ୍ବନ୍ଧିତ ଏକ ଭବିଷ୍ୟଦ୍ଦବାଣୀମୂଳକ ଅବଧିକୁ ଚିହ୍ନିତ କରେ।
Daniel was taken captive in 607 BC, though the majority of biblical chronologists identify 605 BC. The historical record must align with the prophetic testimony, and the symbolism of the events that are historically marked on the line of history that begins with the desire for a king in 1097 BC demands upon several prophetic witnesses that 607 BC is the accurate application, and not 605 BC. 607 BC marks the end of four-hundred and ninety years in the line of kings, but it also begins one of the three primary representations of seventy years that occur in the line. 607 BC marks the end of seventy years that began with the captivity of Manasseh in 677 BC. The first representation of the symbol of four hundred and ninety years (that possesses three witnesses in the line), concludes where one of the three witnesses of seventy years ends and another witness of seventy years begins the mathematical structure testifies to 607 BC, in spite of the idea that Daniel was taken captive in 605 BC.
ଦାନିଏଲଙ୍କୁ କ୍ରି. ପୂ. ୬୦୭ ମସିହାରେ ବନ୍ଦୀ କରାଯାଇଥିଲା, ଯଦ୍ୟପି ବାଇବେଲୀୟ କାଳଗଣନାକାରମାନଙ୍କର ଅଧିକାଂଶ କ୍ରି. ପୂ. ୬୦୫ ମସିହାକୁ ଚିହ୍ନଟ କରନ୍ତି। ଐତିହାସିକ ଅଭିଲେଖ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ସାକ୍ଷ୍ୟ ସହିତ ସମନ୍ୱିତ ହେବା ଆବଶ୍ୟକ, ଏବଂ କ୍ରି. ପୂ. ୧୦୯୭ ମସିହାରେ ରାଜା ପାଇବାର ଆକାଙ୍କ୍ଷାରୁ ଆରମ୍ଭ ହେଉଥିବା ଇତିହାସ-ରେଖା ଉପରେ ଐତିହାସିକ ଭାବେ ଚିହ୍ନିତ ଘଟଣାଗୁଡ଼ିକର ପ୍ରତୀକାତ୍ମକତା, ଅନେକ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ସାକ୍ଷୀଙ୍କ ଆଧାରରେ ଏହି ଦାବି କରେ ଯେ କ୍ରି. ପୂ. ୬୦୭ ମସିହା ହିଁ ସଠିକ୍ ପ୍ରୟୋଗ, କ୍ରି. ପୂ. ୬୦୫ ନୁହେଁ। କ୍ରି. ପୂ. ୬୦୭ ମସିହା ରାଜାମାନଙ୍କର ରେଖାରେ ଚାରିଶେ ନବେ ବର୍ଷର ଶେଷକୁ ଚିହ୍ନିତ କରେ, କିନ୍ତୁ ସେହି ସମୟରେ ଏହା ଏହି ରେଖାରେ ଘଟୁଥିବା ସତରି ବର୍ଷର ତିନୋଟି ପ୍ରମୁଖ ପ୍ରତିନିଧିତ୍ୱ ମଧ୍ୟରୁ ଗୋଟିଏର ଆରମ୍ଭକୁ ମଧ୍ୟ ସୂଚିତ କରେ। କ୍ରି. ପୂ. ୬୦୭ ମସିହା, କ୍ରି. ପୂ. ୬୭୭ ମସିହାରେ ମନଃଶ୍ଶିଙ୍କ ବନ୍ଦୀତ୍ୱ ସହିତ ଆରମ୍ଭ ହୋଇଥିବା ସତରି ବର୍ଷର ଶେଷକୁ ଚିହ୍ନିତ କରେ। ଚାରିଶେ ନବେ ବର୍ଷର ପ୍ରତୀକର ପ୍ରଥମ ପ୍ରତିନିଧିତ୍ୱ (ଯାହାର ଏହି ରେଖାରେ ତିନୋଟି ସାକ୍ଷୀ ଅଛି) ସେଠି ସମାପ୍ତ ହୁଏ ଯେଉଁଠାରେ ସତରି ବର୍ଷର ତିନୋଟି ସାକ୍ଷୀ ମଧ୍ୟରୁ ଗୋଟିଏର ଶେଷ ହୁଏ ଏବଂ ସତରି ବର୍ଷର ଅନ୍ୟ ଗୋଟିଏ ସାକ୍ଷୀ ଆରମ୍ଭ ହୁଏ; ଗଣିତୀୟ ଗଠନ କ୍ରି. ପୂ. ୬୦୭ ମସିହା ପକ୍ଷରେ ସାକ୍ଷ୍ୟ ଦେଉଛି, ଯଦିଓ ଦାନିଏଲଙ୍କୁ କ୍ରି. ପୂ. ୬୦୫ ମସିହାରେ ବନ୍ଦୀ କରାଯାଇଥିଲା ବୋଲି ଧାରଣା ରହିଛି।
Within the line that contains a period of 490 years associated with the kings from 1097 BC unto 607 BC, there is also 490 years from the dedication of Solomon’s Temple unto the dedication of the post-exile Temple by Zerubbabel in 516 BC. That 490 years consists of 420 years from Solomon’s dedication in his eleventh year, added to the 70 years the Temple was desolate during the captivity equaling 490 years. The third decree of Artaxerxes came 59 years later in 457 BC, and marks the beginning of 490 years that were “determined” (cut off, Daniel 9:24) for God’s people which concluded in the year 34 at the stoning of Stephen. There is of course, many other profound chronological witnesses in the prophetic line that begins with the foundational apostasy of rejecting God and the Spirit of Prophecy in 1097 BC and ends when Stephen saw Christ standing at the right hand of God. Within this testimony we find the prophetic wheel of Josiah.
୧୦୯୭ ଖ୍ରୀଷ୍ଟପୂର୍ବରୁ ୬୦୭ ଖ୍ରୀଷ୍ଟପୂର୍ବ ପର୍ଯ୍ୟନ୍ତ ରାଜାମାନଙ୍କ ସହ ସମ୍ବନ୍ଧିତ ୪୯୦ ବର୍ଷର ଯେ ରେଖା ରହିଛି, ସେହି ରେଖା ମଧ୍ୟରେ ସୋଲୋମନଙ୍କ ମନ୍ଦିର-ଉତ୍ସର୍ଗରୁ ଆରମ୍ଭ କରି ବନ୍ଦୀବାସ ପରବର୍ତ୍ତୀ ମନ୍ଦିରକୁ ଜେରୁବ୍ବାବେଲଙ୍କ ଦ୍ୱାରା ୫୧୬ ଖ୍ରୀଷ୍ଟପୂର୍ବରେ ଉତ୍ସର୍ଗ କରାଯାଇଥିବା ସମୟ ପର୍ଯ୍ୟନ୍ତ ମଧ୍ୟ ୪୯୦ ବର୍ଷ ରହିଛି। ଏହି ୪୯୦ ବର୍ଷର ମଧ୍ୟରେ ସୋଲୋମନଙ୍କ ଏକାଦଶ ବର୍ଷରେ ହୋଇଥିବା ତାଙ୍କର ଉତ୍ସର୍ଗରୁ ୪୨୦ ବର୍ଷ, ତାହା ସହ ବନ୍ଦୀବାସକାଳୀନ ସମୟରେ ମନ୍ଦିର ଯେ ୭୦ ବର୍ଷ ପର୍ଯ୍ୟନ୍ତ ଉଜାଡ଼ ରହିଲା, ସେହି ୭୦ ବର୍ଷ ଯୋଗ ହୋଇ ମୋଟ ୪୯୦ ବର୍ଷ ହୁଏ। ଆର୍ତ୍ତକ୍ଷତ୍ରଙ୍କ ତୃତୀୟ ଆଦେଶ ୫୯ ବର୍ଷ ପରେ, ଅର୍ଥାତ୍ ୪୫୭ ଖ୍ରୀଷ୍ଟପୂର୍ବରେ, ଆସିଥିଲା; ଏବଂ ସେହିଠାରୁ ଈଶ୍ୱରଙ୍କ ଲୋକଙ୍କ ପାଇଁ “ନିର୍ଦ୍ଧାରିତ” (ଛେଦିତ, ଦାନିଏଲ 9:24) ୪୯୦ ବର୍ଷର ଆରମ୍ଭ ଚିହ୍ନିତ ହୁଏ, ଯାହା ସ୍ତିଫନଙ୍କ ପଥର ମାରି ହତ୍ୟା କରାଯିବା ସମୟରେ, ଅର୍ଥାତ୍ ଖ୍ରୀଷ୍ଟାବ୍ଦ ୩୪ ମସିହାରେ, ସମାପ୍ତ ହେଲା। ନିଶ୍ଚୟ, ୧୦୯୭ ଖ୍ରୀଷ୍ଟପୂର୍ବରେ ଈଶ୍ୱର ଓ ଭବିଷ୍ୟଦ୍ବାଣୀର ଆତ୍ମାଙ୍କୁ ପ୍ରତ୍ୟାଖ୍ୟାନ କରିବାରେ ଆରମ୍ଭ ହୋଇଥିବା ଏବଂ ସ୍ତିଫନ ଯେତେବେଳେ ଖ୍ରୀଷ୍ଟଙ୍କୁ ଈଶ୍ୱରଙ୍କ ଦକ୍ଷିଣ ପାର୍ଶ୍ୱରେ ଦଣ୍ଡାୟମାନ ଦେଖିଲେ ସେଠାରେ ଶେଷ ହେଉଥିବା ଏହି ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ରେଖାରେ ଅନ୍ୟାନ୍ୟ ଅନେକ ଗଭୀର କାଳକ୍ରମିକ ସାକ୍ଷ୍ୟ ମଧ୍ୟ ଅଛି। ଏହି ସାକ୍ଷ୍ୟର ମଧ୍ୟରେ ଆମେ ଯୋଶିୟାଙ୍କ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଚକ୍ରକୁ ଦେଖୁଛୁ।
I say “foundational apostasy,” for the beginning of the line identifies when Israel rejected God as King, in their desire to have a worldly king thus marking the foundation of Israel’s human monarchy. I also write this for the wheel of Josiah, which means “foundation of God,” is a symbol of both the foundation and the foundational apostasy of God’s people.
Ek “nildii hamaa bu’uuraa” jedha; jalqaba sarichaa yeroo Israa’el akka Mootii isaanii taʼee jiru Waaqayyoon didanii, fedhii mootii addunyaa qabaachuu isaaniitiin mootummaa namaa Israa’el keessatti hundeeffame mulʼisa. Kanais ani geengoo Yoosiyaasiifis nan barreessa; maqaan isaas “bu’uura Waaqayyoo” jechuudha; innis bu’uuraa fi nildii hamaa bu’uuraa ummata Waaqayyoo lamaan isaanii iyyuu mallattoo dha.
When Solomon died and the twelve tribes divided into north and south Jeroboam’s dedication of the counterfeit system of worship was rebuked by the disobedient prophet, and his rebuke contained the prophecy of a coming king named Josiah. At the foundational apostasy of Jeroboam and the ten northern tribes the prophecy of Josiah and his revival that is marked by the Great Passover of 622 BC was predicted. That revival was brought about by the discovery of the writings of Moses’ and the pronouncement of judgment upon God’s people for their continual apostasy. When the words from the writings of Moses were read to king Josiah, it produced the greatest revival of Old Testament history. The prophecy of a future child being born named Josiah also contained of the prophetic condemnation of the foundational apostasy levelled against king Jeroboam by the disobedient prophet.
ସୋଲୋମନଙ୍କ ମୃତ୍ୟୁ ପରେ, ଯେତେବେଳେ ବାରୋଟି ଗୋତ୍ର ଉତ୍ତର ଓ ଦକ୍ଷିଣରେ ବିଭକ୍ତ ହେଲା, ସେତେବେଳେ ଯେରୋବୋଆମଙ୍କ ନକଲି ଉପାସନା-ପ୍ରଣାଳୀର ସମର୍ପଣକୁ ଅନାଜ୍ଞାକାରୀ ଭବିଷ୍ୟଦ୍ଦକ୍ତା ତିରସ୍କାର କଲେ, ଏବଂ ତାଙ୍କର ତିରସ୍କାରରେ ଯୋଶିୟ ନାମକ ଏକ ଆସନ୍ତା ରାଜା ସମ୍ବନ୍ଧୀୟ ଭବିଷ୍ୟଦ୍ବାଣୀ ଅନ୍ତର୍ଭୁକ୍ତ ଥିଲା। ଯେରୋବୋଆମ ଏବଂ ଉତ୍ତରର ଦଶଗୋତ୍ରୀୟ ରାଜ୍ୟର ମୂଳଭୂତ ଧର୍ମତ୍ୟାଗ ସମୟରେ, ଖ୍ରୀ. ପୂ. 622 ମସିହାର ମହା ନିସ୍ତାରପର୍ବ ଦ୍ୱାରା ଚିହ୍ନିତ ଯୋଶିୟଙ୍କ ଏବଂ ତାଙ୍କର ପୁନରୁଜ୍ଜୀବନ ସମ୍ବନ୍ଧୀୟ ଭବିଷ୍ୟଦ୍ବାଣୀ ପୂର୍ବରୁ କୁହାଯାଇଥିଲା। ସେହି ପୁନରୁଜ୍ଜୀବନ ମୋଶାଙ୍କ ଲେଖନୀଗୁଡ଼ିକର ଆବିଷ୍କାର ଏବଂ ତାଙ୍କର ଅବିରତ ଧର୍ମତ୍ୟାଗ ନିମନ୍ତେ ଈଶ୍ୱରଙ୍କ ଲୋକଙ୍କ ଉପରେ ନ୍ୟାୟଘୋଷଣା ଦ୍ୱାରା ଆଣାଯାଇଥିଲା। ଯେତେବେଳେ ମୋଶାଙ୍କ ଲେଖନୀର ବାଣୀଗୁଡ଼ିକ ରାଜା ଯୋଶିୟଙ୍କୁ ପଢ଼ି ଶୁଣାଯାଇଲା, ସେଥିରୁ ପୁରାତନ ନିୟମର ଇତିହାସର ସର୍ବଶ୍ରେଷ୍ଠ ପୁନରୁଜ୍ଜୀବନ ଉତ୍ପନ୍ନ ହେଲା। ଯୋଶିୟ ନାମକ ଏକ ଭବିଷ୍ୟତ୍ ଶିଶୁର ଜନ୍ମ ସମ୍ବନ୍ଧୀୟ ଏହି ଭବିଷ୍ୟଦ୍ବାଣୀରେ ମଧ୍ୟ ଯେରୋବୋଆମ ରାଜାଙ୍କ ବିରୁଦ୍ଧରେ ଅନାଜ୍ଞାକାରୀ ଭବିଷ୍ୟଦ୍ଦକ୍ତା ଦ୍ୱାରା ଉଚ୍ଚାରିତ ମୂଳଭୂତ ଧର୍ମତ୍ୟାଗର ଭବିଷ୍ୟତ୍ମୂଳକ ନିନ୍ଦା ଅନ୍ତର୍ଭୁକ୍ତ ଥିଲା।
The curse of Moses as Daniel calls it, is the “seven times” of Leviticus twenty-six, and it became the foundational discovery of William Miller who is the symbol of the foundational truths of Adventism. The empowerment of Miller’s message on August 11, 1840 was brought about through the work of “Josiah” Litch in 1838 and 1840. In 1863 those foundations were set aside and the “seven times” became a symbol of not only the foundational truths of the Philadelphian Millerites, but also the symbol of the rebellion of Laodicean Millerism against the foundations. The history of the Millerites of the first and second angels possesses the symbolism of “Josiah,” that will be repeated to the very letter in the history of the one hundred and forty-four thousand. The wheel of Josiah reaches back to the witchcraft of king Saul and then all the way to the spewing out of the Laodicean Seventh-day Adventist church at the Sunday law. Josiah’s wheel in Ezekiel is now in the process of being unsealed as the climax of the sealing of the one hundred and forty-four thousand.
ଦାନିଏଲ ଯାହାକୁ ମୋଶାଙ୍କର ଶାପ ବୋଲି କୁହନ୍ତି, ସେହିଟି ହେଉଛି ଲେବ୍ୟବ୍ୟବସ୍ଥା ପୁସ୍ତକର ଛବିଶତମ ଅଧ୍ୟାୟର “ସାତଥର”; ଏବଂ ଏହା ୱିଲିଆମ୍ ମିଲରଙ୍କର ମୌଳିକ ଆବିଷ୍କାର ହେଲା, ଯିଏ ଆଡଭେଣ୍ଟିଜମ୍ର ମୌଳିକ ସତ୍ୟମାନଙ୍କର ପ୍ରତୀକ ଅଟନ୍ତି। ୧୮୪୦ ଖ୍ରୀଷ୍ଟାବ୍ଦ ଆଗଷ୍ଟ ୧୧ ତାରିଖରେ ମିଲରଙ୍କ ସନ୍ଦେଶରେ ଆସିଥିବା ଶକ୍ତିପ୍ରଦାନ ୧୮୩୮ ଓ ୧୮୪୦ ମସିହାରେ “ଯୋଶିଆ” ଲିଚ୍ଙ୍କ କାର୍ଯ୍ୟ ମାଧ୍ୟମରେ ସଂପନ୍ନ ହୋଇଥିଲା। ୧୮୬୩ ମସିହାରେ ସେହି ଭିତ୍ତିସମୂହ ପରିତ୍ୟକ୍ତ ହେଲା, ଏବଂ “ସାତଥର” କେବଳ ଫିଲାଦେଲଫିୟ ମିଲରାଇଟମାନଙ୍କର ମୌଳିକ ସତ୍ୟମାନଙ୍କର ପ୍ରତୀକ ମାତ୍ର ରହିଲା ନାହିଁ, ବରଂ ଭିତ୍ତିସମୂହ ବିରୁଦ୍ଧରେ ଲାଓଦିକୀୟ ମିଲରିଜମ୍ର ବିଦ୍ରୋହର ପ୍ରତୀକ ମଧ୍ୟ ହେଇଗଲା। ପ୍ରଥମ ଏବଂ ଦ୍ୱିତୀୟ ଦୂତଙ୍କର ମିଲରାଇଟମାନଙ୍କର ଇତିହାସରେ “ଯୋଶିଆ”ର ପ୍ରତୀକତ୍ୱ ନିହିତ ଅଛି, ଯାହା ଏକ ଶତ ଚୁଆଳିଶ ହଜାରଙ୍କର ଇତିହାସରେ ଅକ୍ଷରେ ଅକ୍ଷରେ ପୁନରାବୃତ୍ତ ହେବ। ଯୋଶିଆଙ୍କର ଚକ୍ର ରାଜା ଶାଉଳଙ୍କର ଯାଦୁଟୋଣା ପର୍ଯ୍ୟନ୍ତ ପଛକୁ ପହଞ୍ଚେ, ଏବଂ ତାହାଠାରୁ ସରାସରି ରବିବାର ଆଇନ ସମୟରେ ଲାଓଦିକୀୟ ସପ୍ତମ-ଦିନୀୟ ଆଡଭେଣ୍ଟିଷ୍ଟ ଚର୍ଚ୍ଚକୁ ଉଗଳିଦେବା ପର୍ଯ୍ୟନ୍ତ ଯାଇପହଞ୍ଚେ। ଯିହେଜ୍କିଏଲରେ ଯୋଶିଆଙ୍କର ଚକ୍ର ବର୍ତ୍ତମାନ ଏକ ଶତ ଚୁଆଳିଶ ହଜାରଙ୍କର ମୁଦ୍ରାଙ୍କନର ଶିଖର ରୂପେ ଉନ୍ମୋଚିତ ହେଉଥିବା ପ୍ରକ୍ରିୟାରେ ଅଛି।
We will continue these things in the next article.
ꯃꯍꯥꯛꯁꯤꯡ ꯑꯁꯤ ꯃꯇꯝ ꯃꯇꯨꯡ ꯏꯄꯥꯎꯗ ꯍꯧꯖꯤꯛ ꯂꯩꯔꯤꯕꯅꯤ।