According to inspiration, when it comes to inspiration, “every fact has its bearing,” and “every principle has its bearing.”

Akka geggeessaa akka taʼetti, yeroo geggeessaa ilaallamutti, “dhugaan hundinuu iddoo isaa qaba,” akkasumas “qajeelfamni hundinuu iddoo isaa qaba.”

“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.

ପବିତ୍ର ବାଇବେଲରେ ଏମିତି ସମସ୍ତ ସିଦ୍ଧାନ୍ତ ଅନ୍ତର୍ଭୁକ୍ତ ଅଛି, ଯାହା ମନୁଷ୍ୟମାନେ ଏହି ଜୀବନ ପାଇଁ କିମ୍ବା ଆସନ୍ତା ଜୀବନ ପାଇଁ ଯୋଗ୍ୟ ହେବାର ନିମନ୍ତେ ବୁଝିବାକୁ ଆବଶ୍ୟକ କରନ୍ତି। ଏବଂ ଏହି ସିଦ୍ଧାନ୍ତମାନଙ୍କୁ ସମସ୍ତେ ବୁଝିପାରନ୍ତି। ଯାହାଙ୍କ ପାଖରେ ଏହାର ଶିକ୍ଷାକୁ ସମ୍ମାନ ସହିତ ଗ୍ରହଣ କରିବାର ଆତ୍ମା ଅଛି, ସେମାନେ ବାଇବେଲରୁ ଗୋଟିଏ ମାତ୍ର ଅଂଶ ପଢ଼ିଲେ ମଧ୍ୟ ତାହାରୁ କୌଣସି ଉପକାରକ ଚିନ୍ତା ଲାଭ କରିବା ବିନା ରହିପାରିବେ ନାହିଁ। କିନ୍ତୁ ବାଇବେଲର ସର୍ବାଧିକ ମୂଲ୍ୟବାନ ଶିକ୍ଷା ଅନିୟମିତ କିମ୍ବା ବିଚ୍ଛିନ୍ନ ଅଧ୍ୟୟନ ଦ୍ୱାରା ଲଭ୍ୟ ହୁଏ ନାହିଁ। ଏହାର ମହାନ ସତ୍ୟ-ପ୍ରଣାଳୀ ଏମିତି ଭାବେ ପ୍ରସ୍ତୁତ ହୋଇନାହିଁ ଯେ, ତ୍ୱରାତ୍ୱରି କିମ୍ବା ଅସାବଧାନ ପାଠକ ତାହାକୁ ସହଜରେ ଅନୁଭବ କରିପାରିବେ। ଏହାର ଅନେକ ରତ୍ନଭଣ୍ଡାର ପୃଷ୍ଠଭାଗର ଅତ୍ୟନ୍ତ ଗଭୀରରେ ନିହିତ ଅଛି, ଏବଂ ସେଗୁଡ଼ିକୁ କେବଳ ପରିଶ୍ରମୀ ଅନୁସନ୍ଧାନ ଓ ନିରନ୍ତର ପ୍ରୟାସ ଦ୍ୱାରା ମାତ୍ର ଲାଭ କରାଯାଇପାରେ। ଯେ ସତ୍ୟଗୁଡ଼ିକ ମିଶି ଏହି ମହାନ ସମ୍ପୂର୍ଣ୍ଣତାକୁ ଗଠନ କରେ, ସେଗୁଡ଼ିକୁ ଖୋଜିବାକୁ ଏବଂ ସଂଗ୍ରହ କରିବାକୁ ହେବ, ‘ଏଠାରେ ଅଲ୍ପ, ସେଠାରେ ଅଲ୍ପ।’ ଯିଶାୟ 28:10।

“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.

“ଏହିପରି ଭାବରେ ସନ୍ଧାନ କରି ଏକତ୍ର କରାଗଲେ, ସେମାନେ ପରସ୍ପର ସହିତ ସମ୍ପୂର୍ଣ୍ଣ ଭାବେ ମେଳ ଖାଉଥିବା ବୋଲି ପ୍ରମାଣିତ ହେବେ। ପ୍ରତ୍ୟେକ ସୁସମାଚାର ଅନ୍ୟ ସୁସମାଚାରମାନଙ୍କର ପୂରକ, ପ୍ରତ୍ୟେକ ଭବିଷ୍ୟଦ୍ବାଣୀ ଅନ୍ୟ ଭବିଷ୍ୟଦ୍ବାଣୀର ବ୍ୟାଖ୍ୟା, ପ୍ରତ୍ୟେକ ସତ୍ୟ ଅନ୍ୟ କୌଣସି ସତ୍ୟର ବିକାଶ ଅଟେ। ଯିହୂଦୀ ବ୍ୟବସ୍ଥାର ପ୍ରତୀକମାନଙ୍କୁ ସୁସମାଚାର ଦ୍ୱାରା ସ୍ପଷ୍ଟ କରାଯାଏ। ଈଶ୍ୱରଙ୍କ ବାକ୍ୟରେ ପ୍ରତ୍ୟେକ ସିଦ୍ଧାନ୍ତର ନିଜ ନିଜ ସ୍ଥାନ ଅଛି, ପ୍ରତ୍ୟେକ ତଥ୍ୟର ନିଜସ୍ୱ ତାତ୍ପର୍ଯ୍ୟ ଅଛି। ଏବଂ ରୂପରେଖା ଓ କାର୍ଯ୍ୟସାଧନ—ଉଭୟରେ—ଏହି ସମ୍ପୂର୍ଣ୍ଣ ଗଠନ ତାହାର ରଚୟିତାଙ୍କ ପକ୍ଷରେ ସାକ୍ଷ୍ୟ ଦେଇଥାଏ। ଏପରି ଗଠନକୁ ଅସୀମଙ୍କ ମନ ବ୍ୟତୀତ ଅନ୍ୟ କୌଣସି ମନ ନାହିଁ—ନ ଧାରଣା କରିପାରିଥାନ୍ତା, ନ ଗଢ଼ିପାରିଥାନ୍ତା।” Education, 123.

The fact of the matter is that the Hebrew expression “ereb boqer” is found eight times in the Bible. It is always translated as “evening and morning,” with the exception of Daniel 8:14 where it is rendered as “days.” According to inspiration verse fourteen is the “foundation and central pillar of the Advent faith.”

Ⲡⲁϩⲱⲃ ⲉⲧⲟⲩⲱⲛϩ ⲡⲉ ϫⲉ ⲡⲓϩⲓⲃⲣⲁⲓ̈ⲕⲟⲛ ϣⲁϫⲉ “ereb boqer” ϣⲟⲡ ϣⲙⲏⲛ ⲥⲟⲡ ϩⲙ ⲡⲓⲃⲓⲃⲗⲟⲥ. Ϩⲛ ⲟⲩⲟⲛ ⲛⲓⲙ ϣⲁⲩⲉⲣⲙⲏⲛⲉⲩⲉ ⲉ “ⲉⲥⲡⲉⲣⲁ ⲛⲉⲙ ⲡⲣⲱⲓ̈,” ⲁⲧϭⲛⲉ ⲡⲙⲁ ⲛⲟⲩⲱⲧ ϩⲙ Ⲇⲁⲛⲓⲏⲗ 8:14 ϩⲏⲡⲉ ϣⲁⲩⲉⲣⲙⲏⲛⲉⲩⲉ ⲉ “ϩⲟⲟⲩ.” Ⲕⲁⲧⲁ ⲡⲓⲛⲉⲩⲙⲁ ⲛⲧⲉ ⲡⲓϩⲱⲗϧ, ⲡⲓⲁⲅⲓⲟⲛ 14 ⲡⲉ “ⲡⲓⲑⲉⲙⲉⲗⲓⲟⲥ ⲛⲉⲙ ⲡⲓϫⲱⲗϩ ⲉⲧⲟⲓ ⲛϩⲏⲧ ⲙⲡⲓⲛⲁϩϯ ⲛ̀ⲧⲉ ⲛⲓⲀⲇⲫⲉⲛⲧ.”

“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.

ନିମ୍ନଲିଖିତ ଶାସ୍ତ୍ରବାକ୍ୟ, ଯାହା ସମସ୍ତଙ୍କଠାରୁ ବହୁତ ଅଧିକ ଭାବରେ ଆଡଭେଣ୍ଟ ବିଶ୍ୱାସର ଭିତ୍ତି ଏବଂ କେନ୍ଦ୍ରୀୟ ସ୍ତମ୍ଭ ଥିଲା, ସେହି ଘୋଷଣା ଥିଲା, ‘ଦୁଇ ହଜାର ତିନି ଶତ ଦିନ ପର୍ଯ୍ୟନ୍ତ; ତାହା ପରେ ପବିତ୍ରସ୍ଥାନ ଶୁଦ୍ଧ କରାଯିବ।’ [ଦାନିଏଲ 8:14.]” The Great Controversy, 409.

The fact therefore is that the “days” in the verse is the eighth time of the seven times that Hebrew expression is employed. And the biblical phenomenon of God’s prophetic guidance of the translators of the King James version purposely associated the biblical enigma of the eighth being of the seven in the verse that represents one of two visions in chapter eight. One word translated as “vision” in chapter eight is the Hebrew word “chazon,” and the other is “mareh.” “Mareh” means appearance and the “mareh” vision is the vision of Christ’s appearance in God’s prophetic Word. The “mareh” vision of Daniel 8:14 identifies that Christ was to appear and suddenly come to His temple on October 22, 1844. All these truths are facts, and they have their bearing upon the verse that is the central pillar, and the central pillar is not a doctrine or a prophecy that was fulfilled on October 22, 1844, the fact is that the verse is Christ, the central pillar.

ଏହିପରି, ପ୍ରକୃତ ତଥ୍ୟ ହେଉଛି ଯେ, ସେହି ପଦ୍ୟରେ ଥିବା “ଦିନ” ବୋଲି ଶବ୍ଦଟି ସେହି ହିବ୍ରୁ ପ୍ରକାଶର ସାତଥର ବ୍ୟବହାର ମଧ୍ୟରେ ଅଷ୍ଟମ ସମୟ ଅଟେ। ଏବଂ କିଙ୍ଗ ଜେମ୍ସ ସଂସ୍କରଣର ଅନୁବାଦକମାନଙ୍କୁ ନେଇ ଦେବଙ୍କ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ନିର୍ଦ୍ଦେଶନାର ବାଇବେଲୀୟ ପ୍ରତିଘଟନା ଉଦ୍ଦେଶ୍ୟପୂର୍ବକ ଅଷ୍ଟମଟି ସାତଟିର ଅଂଶ ହେବାର ବାଇବେଲୀୟ ଗୁହ୍ୟତାକୁ ସେହି ପଦ୍ୟ ସହିତ ସମ୍ବନ୍ଧିତ କରିଥିଲା, ଯାହା ଅଷ୍ଟମ ଅଧ୍ୟାୟର ଦୁଇଟି ଦର୍ଶନ ମଧ୍ୟରୁ ଗୋଟିଏକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ। ଅଷ୍ଟମ ଅଧ୍ୟାୟରେ “ଦର୍ଶନ” ବୋଲି ଅନୁବାଦ ହୋଇଥିବା ଗୋଟିଏ ଶବ୍ଦ ହେଉଛି ହିବ୍ରୁ ଶବ୍ଦ “chazon,” ଏବଂ ଅନ୍ୟଟି ହେଉଛି “mareh।” “Mareh”ର ଅର୍ଥ ହେଉଛି ଆବିର୍ଭାବ, ଏବଂ “mareh” ଦର୍ଶନ ହେଉଛି ଦେବଙ୍କ ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ବାକ୍ୟରେ ଖ୍ରୀଷ୍ଟଙ୍କ ଆବିର୍ଭାବର ଦର୍ଶନ। ଦାନିଏଲ 8:14ର “mareh” ଦର୍ଶନ ଏହା ଚିହ୍ନିତ କରେ ଯେ ଖ୍ରୀଷ୍ଟଙ୍କୁ 22 ଅକ୍ଟୋବର, 1844 ତାରିଖରେ ପ୍ରକାଶିତ ହୋଇ ହଠାତ୍ ତାଙ୍କର ମନ୍ଦିରକୁ ଆସିବାକୁ ଥିଲା। ଏହି ସମସ୍ତ ସତ୍ୟ ହେଉଛି ପ୍ରମାଣିତ ତଥ୍ୟ, ଏବଂ ସେଗୁଡ଼ିକର ସମ୍ପର୍କ ସେହି ପଦ୍ୟ ସହିତ ଅଛି, ଯାହା କେନ୍ଦ୍ରୀୟ ସ୍ତମ୍ଭ ଅଟେ; ଏବଂ କେନ୍ଦ୍ରୀୟ ସ୍ତମ୍ଭ କୌଣସି ଶିକ୍ଷାମତ କିମ୍ବା 22 ଅକ୍ଟୋବର, 1844 ତାରିଖରେ ପୂରଣ ହୋଇଥିବା କୌଣସି ଭବିଷ୍ୟଦ୍ବାଣୀ ନୁହେଁ; ପ୍ରକୃତ ତଥ୍ୟ ହେଉଛି, ସେହି ପଦ୍ୟଟି ହିଁ ଖ୍ରୀଷ୍ଟ, ଯିଏ କେନ୍ଦ୍ରୀୟ ସ୍ତମ୍ଭ ଅଟନ୍ତି।

“While in this state of despondency, I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close; all who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.

“ସେହି ଗଭୀର ହତାଶାର ଅବସ୍ଥାରେ ଥିବାବେଳେ, ମୁଁ ଗୋଟିଏ ସ୍ୱପ୍ନ ଦେଖିଲି, ଯାହା ମୋର ମନରେ ଗଭୀର ପ୍ରଭାବ ପକାଇଥିଲା। ମୁଁ ସ୍ୱପ୍ନରେ ଗୋଟିଏ ମନ୍ଦିର ଦେଖିଲି, ଯାହାର ଦିଗକୁ ଅନେକ ଲୋକ ଭିଡ଼ କରି ଯାଉଥିଲେ। କେବଳ ସେହି ମନ୍ଦିରରେ ଆଶ୍ରୟ ନେଇଥିବା ଲୋକମାନେ ମାତ୍ର, ସମୟର ଅବସାନ ହେବାବେଳେ, ଉଦ୍ଧାର ପାଇବେ; ବାହାରେ ରହିଯାଇଥିବା ସମସ୍ତେ ସଦାକାଳ ପାଇଁ ନଷ୍ଟ ହେବେ। ବାହାରେ ଥିବା ସେହି ବିପୁଳ ଜନସମୂହ, ଯେମାନେ ନିଜ ନିଜ ବିଭିନ୍ନ ପଥରେ ଚାଲିଫିରି କରୁଥିଲେ, ମନ୍ଦିରକୁ ପ୍ରବେଶ କରୁଥିବା ଲୋକମାନଙ୍କୁ ଉପହାସ ଓ ପରିହାସ କରୁଥିଲେ, ଏବଂ ସେମାନଙ୍କୁ କୁହୁଥିଲେ ଯେ, ନିରାପତ୍ତିର ଏହି ଯୋଜନା ଗୋଟିଏ ଚତୁର ଠକେଇ ମାତ୍ର, ଏବଂ ପ୍ରକୃତରେ ଏଡ଼ାଇବା ପାଇଁ କୌଣସି ବିପଦ ନାହିଁ। ସେମାନେ କିଛି ଲୋକଙ୍କୁ ଧରି ମଧ୍ୟ ରଖିଲେ, ଯେପରି ସେମାନେ ଶୀଘ୍ରତାର ସହିତ ସେହି ପ୍ରାଚୀରଭିତରକୁ ପ୍ରବେଶ କରିପାରିବେ ନାହିଁ।”

“Fearful of being ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me.

“ⴰⵙⵉⴽⵙⵉⵍⵍⵉⵖ ⵙ ⵓⵙⵎⵎⵉⵔ ⵏ ⵓⵙⵙⵉⵢ, ⴰⵔ ⵜⵜⵅⵎⵎⵉⵎⵖ ⵎⴰⵙ ⵉⴼⴽⴰ ⵉⵢⵢⵉ ⵅⵉⵔ ⴰⴷ ⵔⵊⵓⵖ ⴰⵔ ⵎⴰ ⵢⴰⵎⵎⵓⵥ ⵓⵎⵓⵔⵙ, ⵏⵖ ⴰⵔ ⵎⴰ ⵣⵎⵉⵔⵖ ⴰⴷ ⴽⵛⵎⵖ ⵙ ⵡⴰⵔ ⴰⴷ ⵉⵢⵉ ⵥⵕⵉⵏ. ⵎⴰⵛⴰ ⵓⴳⴳⴰⵔⵏ ⵉⵣⴰⵢⴷⵏ ⵖⴰⴼ ⵎⴰⵙ ⵢⴰⵜⵜⵉⵎⵉⵏ, ⵓⵍⴰ ⴷ ⵏⴽⴽ ⴰⵔ ⴰⴽⵙⵓⴷⵖ ⵎⴰⵙ ⴰⴷ ⵉⵍⵍⵉⵖ ⵢⵓⵣⵣⵉⵍ, ⵉⵖⵔⵎⴰⵏ ⴼⴼⵖⵖ ⵙ ⵜⵣⵔⴰⵡⵜ ⵙⴳ ⵓⵙⵓⵏⵉⵖ, ⵓⵙⵙⵉⵏⵖ ⴰⴷ ⵣⵣⵔⵉⵖ ⴳⵔ ⵓⴳⴳⴰⵔ. ⴳ ⵓⵏⵖⵍⴰⵍⵉⵖ ⴰⴷ ⴰⵡⴹⵖ ⵙ ⵓⴳⴷⵓⴷ, ⵓⵔ ⵙⵙⵉⵏⵖ ⵏⵖ ⵓⵔ ⵜ ⵅⵚⵚⵉⵖ ⵅⴼ ⵓⵎⵓⵔⵙ ⵉⵢⵉ ⵉⵣⵣⵓⵣⵔⵏ.”

“On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins. Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.

“ବିଲ୍ଡିଂଭିତରକୁ ପ୍ରବେଶ କରିବା ସମୟରେ, ମୁଁ ଦେଖିଲି ଯେ ସେହି ବିଶାଳ ମନ୍ଦିରଟି ଗୋଟିଏ ଅପାର ବିଶାଳ ସ୍ତମ୍ଭରେ ଭରସା କରି ରହିଥିଲା, ଏବଂ ସେଥିରେ ଗୋଟିଏ ମେଷଶାବକଙ୍କୁ ବାନ୍ଧି ରଖାଯାଇଥିଲା, ଯିଏ ସମ୍ପୂର୍ଣ୍ଣରୂପେ ଛିନ୍ନଭିନ୍ନ ଓ ରକ୍ତାକ୍ତ ଥିଲେ। ଆମେ ଯେମାନେ ସେଠାରେ ଉପସ୍ଥିତ ଥିଲୁ, ଆମ ପାଇଁ ଏହି ମେଷଶାବକଙ୍କୁ ଛିଣ୍ଡି ଫାଡ଼ି ଓ ଆଘାତପ୍ରାପ୍ତ କରାଯାଇଥିଲା ବୋଲି ଯେପରି ଜାଣୁଥିବା ପ୍ରତୀତ ହେଉଥିଲା। ଯେମାନେ ମନ୍ଦିରଭିତରକୁ ପ୍ରବେଶ କରୁଥିଲେ, ସେମାନଙ୍କୁ ସମସ୍ତଙ୍କୁ ତାହାଙ୍କ ସମ୍ମୁଖକୁ ଆସି ନିଜ ନିଜ ପାପ ସ୍ୱୀକାର କରିବାକୁ ହେଉଥିଲା। ମେଷଶାବକଙ୍କ ସମ୍ମୁଖରେ ଅଳ୍ପ ପୂର୍ବଭାଗରେ ଉଚ୍ଚ ଆସନମାନ ଥିଲା, ଯାହାଉପରେ ଏକ ଦଳ ବସିଥିଲେ, ଏବଂ ସେମାନେ ଅତ୍ୟନ୍ତ ଆନନ୍ଦିତ ପ୍ରତୀତ ହେଉଥିଲେ। ସ୍ୱର୍ଗର ଜ୍ୟୋତି ସେମାନଙ୍କ ମୁଖମଣ୍ଡଳ ଉପରେ ପ୍ରକାଶିତ ହେଉଥିବା ପରି ଲାଗୁଥିଲା, ଏବଂ ସେମାନେ ପରମେଶ୍ୱରଙ୍କୁ ସ୍ତୁତି କରୁଥିଲେ ଓ ଆନନ୍ଦମୟ କୃତଜ୍ଞତାର ଗୀତ ଗାଉଥିଲେ, ଯାହା ଦୂତମାନଙ୍କ ସଙ୍ଗୀତ ସଦୃଶ ପ୍ରତୀତ ହେଉଥିଲା। ଏମାନେ ସେହିମାନେ ଥିଲେ ଯେମାନେ ମେଷଶାବକଙ୍କ ସମ୍ମୁଖକୁ ଆସିଥିଲେ, ନିଜ ପାପ ସ୍ୱୀକାର କରିଥିଲେ, କ୍ଷମା ପାଇଥିଲେ, ଏବଂ ବର୍ତ୍ତମାନ କୌଣସି ଆନନ୍ଦମୟ ଘଟଣାର ହର୍ଷଭରା ପ୍ରତୀକ୍ଷାରେ ଅପେକ୍ଷା କରୁଥିଲେ।”

“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people; but I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night.

“ମୁଁ ଭବନଭିତରକୁ ପ୍ରବେଶ କରିସାରିବା ପରେ ମଧ୍ୟ ମୋ ଉପରେ ଏକ ଭୟ ଆସିପଡ଼ିଲା, ଏବଂ ଏହି ଲୋକମାନଙ୍କ ସମ୍ମୁଖରେ ମୋତେ ନମ୍ର ହେବାକୁ ପଡ଼ିବ ବୋଲି ଏକ ଲଜ୍ଜାବୋଧ ମନେ ଜାଗ୍ରୁତ ହେଲା; କିନ୍ତୁ ମନେ ହେଉଥିଲା ଯେ ମୁଁ ଆଗକୁ ବଢ଼ିବାକୁ ବାଧ୍ୟ, ଏବଂ ମେଷଶାବକଙ୍କ ସମ୍ମୁଖୀନ ହେବା ପାଇଁ ମୁଁ ଧୀରେ ଧୀରେ ସ୍ତମ୍ଭଟିକୁ ଘୁଞ୍ଚି ଆଗକୁ ବଢ଼ୁଥିଲି, ଏମିତି ବେଳେ ଏକ ତୂରୀଧ୍ୱନି ହେଲା, ମନ୍ଦିର କମ୍ପିଉଠିଲା, ସମବେତ ପବିତ୍ରଜନମାନଙ୍କ ମଧ୍ୟରୁ ବିଜୟୋଲ୍ଲାସର ଧ୍ୱନି ଉଠିଲା, ଏକ ଭୟାନକ ଦୀପ୍ତି ଭବନଟିକୁ ଆଲୋକିତ କରିଦେଲା, ତାପରେ ସବୁକିଛି ଗାଢ଼ ଅନ୍ଧକାରରେ ଡୁବିଗଲା। ସେହି ଆନନ୍ଦିତ ଲୋକମାନେ ସମସ୍ତେ ସେହି ଦୀପ୍ତି ସହିତ ଅଦୃଶ୍ୟ ହୋଇଗଲେ, ଏବଂ ମୁଁ ରାତ୍ରିର ନିରବ ଭୟାବହତାରେ ସମ୍ପୂର୍ଣ୍ଣ ଏକାକୀ ରହିଗଲି।”

“I awoke in agony of mind, and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed; that the Spirit of the Lord had left me, never to return.” Experience and Teachings, 24, 25.

“ମୁଁ ମନର ଭୟଙ୍କର ଯନ୍ତ୍ରଣାରେ ଜାଗିଉଠିଲି, ଏବଂ ମୁଁ ସ୍ୱପ୍ନ ଦେଖୁଥିଲି ବୋଲି ନିଜକୁ ପ୍ରାୟ ବିଶ୍ୱାସ କରାଇପାରୁନଥିଲି। ମୋତେ ଲାଗୁଥିଲା ଯେ ମୋର ନିୟତି ନିଶ୍ଚିତ ହୋଇଯାଇଛି; ପ୍ରଭୁଙ୍କ ଆତ୍ମା ମୋତେ ଛାଡ଼ି ଯାଇଛନ୍ତି, ଏବଂ ପୁଣି କେବେବି ଫେରିବେ ନାହିଁ।” Experience and Teachings, 24, 25.

We are now being tested as to whether we will enter the temple and thereafter confess our sins and secure the blessing of His justification. This last call to enter the temple is surrounded by obstacles to prevent our individual entrance, but should we now hesitate, we will be “left alone in the silent horror of night.” But this is not my only point.

ئەسە بীেই ইয়ামনাক তৌখি হায়বসু অদুগা অদুদা মখোয়না মন্দিরদা চঙবা, অমসুং মথংদা এিখোয়গী পাপশিং খঙজরগা মহাক্কী ন্যায্যতা-পীবগী আশীর্বাদ ফংবা ঙমগনি নত্রগা হায়বদা পরীক্ষা তৌরি। মন্দিরদা চঙনবগী অসিগুম্বা অরোয়বগী আহ্বান অসি এিখোয়গী অমা অমাগী চঙনবু থিংনবা খুদোংচাবশিংনা কোয়শিল্লে; অদুবু এিখোয়না হৌজিক পাংলে হায়রবদি, এিখোয় “অহিংগী তুরেল-লৈরিবা ঈশিংদ্রবদা মমাং থম্মগা মপু ওইনা থাদোক্লগনি।” অদুবু অসি এিগী মতম্তা লৌরিবা খুদক্তা ওইদে।

Purposeful emphasis was placed upon this most important verse by including the distinction of the word “days,” which carries with it the prophetic enigma that eight is of the seven, which is one of the wheels in the sealing time of the one hundred and forty-four thousand. In the period of the sealing, the Protestant horn and the Republican horn of the sixth kingdom of Bible prophecy will both fulfill the enigma that the eighth is of the seven. Of the eight presidents since the time of the end in 1989, Trump became the sixth king of the sixth kingdom, and after he won his second term, he became the eighth that is of the seven. In the action of the United States in repeating the Edict of Milan in 313, the Laodicean movement of the one hundred and forty-four thousand will become the Philadelphian movement of the one hundred and forty-four thousand. The sealing time concludes at the Sunday law where the papacy’s deadly wound is healed, and she thus fulfills the enigma of Revelation seventeen as the eighth that is of the seven. One fact, represented in one Hebrew phrase, as one English word, brings the verse that identifies the opening of the judgment into the verse that identifies the close of judgment in the sealing time of the one hundred and forty-four thousand.

Addummaa jecha “guyyoota” jedhuu hammachiisuudhaan, caqasa hunda caalaa barbaachisaa taʼe kana irratti xiyyeeffannaan itti yaadamee kennameera; jechi kun iccitii raajii saddeet warra torba keessaa tokko taʼuu jedhu of keessatti baata; iccitiin kunis geengoowwan yeroo chaappeffama namoota kuma dhibba tokkoo fi kuma afurtamii afurii keessa jiran keessaa tokko dha. Yeroo chaappeffamaa keessatti, gaanfi Pirootestaantii fi gaanfi Rippaabilikaanii mootummaa jaʼaffaa raajii Macaafa Qulqulluu lamaanuu iccitii inni saddeettaffaan warra torba keessaa tokko taʼuu jedhu ni raawwatu. Pirezidaantota saddeet yeroo dhumaa bara 1989 irraa eegalee turan keessaa, Trump mootii jaʼaffaa mootummaa jaʼaffaa taʼe; erga marsaa aangoo isaa isa lammaffaa injifannoodhaan argatee booda immoo, warra torba keessaa tokko kan taʼe isa saddeettaffaa taʼe. Tarkaanfii Yunaayitid Isteetis Labsii Miilaan isa bara 313 irra deebiʼuudhaan fudhattu keessatti, sochiin Laaʼodiiqeyaa namoota kuma dhibba tokkoo fi kuma afurtamii afurii sochii Filadelfiyaa namoota kuma dhibba tokkoo fi kuma afurtamii afurii ni taʼa. Yeroon chaappeffamaa yeroo seerri Dilbataa labsamutti xumurama; yeroo sanatti madaan duʼaa phaaphaasummaa ni fayya; isheenis warra torba keessaa tokko kan taate ishee saddeettaffaa taʼuudhaan iccitii Mulʼata kudha torbaa akkasitti ni raawwatti. Dhugaan tokko, gaalee Afaan Ibrootaa tokko keessatti akka jecha Afaan Ingilizii tokkootti ibsame, caqasa jalqaba murtii adda baasu gara caqasa yeroo chaappeffama namoota kuma dhibba tokkoo fi kuma afurtamii afurii keessatti xumura murtii adda baasuutti galcha.

Every fact has its place, and there is only one expression where a numerical construction of a ‘number’ times another ‘number’ is used in the New Testament, and only two in the Old Testament. The alpha of the ‘numerical construction’ is in Genesis.

Dhugaan hundi iddoo mataa isaa qaba; Kakuu Haaraa keessatti ibsi caasaa lakkoofsaa ‘lakkoofsa’ tokko ‘lakkoofsa’ biraatiin baay’isuu agarsiisu fayyadamu tokko qofti jira; Kakuu Moofaa keessatti immoo lama qofa jiru. Alfaan ‘caasaa lakkoofsaa’ kitaaba Uumamaa keessatti argama.

If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold. Genesis 4:24.

Если за Каина отмстится всемеро, то за Ламеха — в семьдесят раз всемеро. Бытие 4:24.

The omega ‘numerical construction’ is in Matthew.

Омега шәй хыҧхьаазтә шьақәгылашьа Матфеи иоуп.

Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:21, 22.

Ⲧⲟⲧⲉ ⲁⲡⲉⲧⲣⲟⲥ ϯⲟⲩⲱϣ ⲉⲣⲟϥ, ⲁϥϫⲟⲥ· Ⲡϭⲟⲓⲥ, ⲁϣ ⲛ̀ⲥⲟⲡ ⲉϥⲉⲣⲛⲟⲃⲓ ⲉⲣⲟⲓ ⲛ̀ϫⲉ ⲡⲁⲥⲟⲛ, ⲁⲛⲟⲕ ⲇⲉ ⲉⲓⲉⲭⲱ ⲛⲁϥ? ϣⲁϣϥ̀ⲥⲟⲡ? Ⲡⲉϫⲉ Ⲓ̅ⲥ̅ ⲛⲁϥ· Ⲟⲩϫⲱ ⲙⲙⲟⲥ ⲛⲁⲕ ⲁⲛ ϫⲉ ϣⲁϣϥ̀ⲥⲟⲡ, ⲁⲗⲗⲁ ϣⲁϥⲙϩ̀ⲙⲧ ⲛ̀ϣⲁϣϥ. Matthew 18:21, 22.

These passages represent the first and last time in the Bible where a number is identified to be multiplied with another number. There are many numbers, but the alpha of Genesis and the omega of Matthew possess the identical numerical construction, and they employ the same two numbers of ‘seven’ and ‘seventy.’

ئى ئايәтләр ئىنجىلدا بىر ساننىڭ باشقا بىر سان بىلەن كۆپەيتىلىدىغانلىقى ئېنىق كۆرسىتىلگەن تۇنجى ۋە ئاخىرقى ئورۇنلارنى ئىپادىلەيدۇ. سانلار كۆپ، بىراق يارىتىلىشنىڭ ئەلفاسى ۋە مەتتانىڭ ئومېگاسى ئوخشاش سانلىق قۇرۇلۇشقا ئىگە بولۇپ، ئۇلار «يەتتە» ۋە «يەتمىش» دېگەن ئوخشاش ئىككى ساننى قوللىنىدۇ.

Between the alpha and omega, the middle and only other place where this numerical construction exists is in Leviticus twenty-five. There the two numbers are not ‘seven’ and ‘seventy,’ but ‘seven times seven years.’

Alfaa fi oomeegaa gidduutti, bakki gidduu jiru fi bakki biraa tokkichi ijaarsi lakkoofsaa kun itti argamu Seera Lewwootaa boqonnaa digdamii shan keessa jira. Achitti lakkoofsonni lamaan ‘torba’ fi ‘torbaatama’ osoo hin taʼin, ‘waggaa torba siʼa torba’ dha.

And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Leviticus 25:8.

Atiis bara torbaatama waggootaa siif lakkoofsifta; torba yeroo torbaa waggoota, yeroo torbaatama waggootaas siif waggaa afurtamii sagalii ta’a. Leewwota 25:8.

The middle numerical construction once again employs the number ‘seven,’ but not the number ‘seventy.’ The passage where it is located contains a blessing for obedience, and also a curse for disobedience. The blessings of freeing of slaves and restoration of land are contrasted with the curse of seven times that is mentioned four times in chapter twenty-six of Leviticus. The blessing included the Lord’s sustenance during the years the land rested, and a double blessing in the year of Jubilee, and the cursing of chapter twenty-six is the counterpart in the covenant warning of the two chapters.

Caasaan lakkoofsaa inni gidduu jiru ammas lakkoofsa ‘torba’ fayyadama; lakkoofsa ‘torbaatama’ garuu hin fayyadamu. Kutaan inni keessatti argamu abboomamuudhaaf eebba, abboomamuu diduudhaaf immoo abaarsa of keessaa qaba. Eebbawwan garboota bilisa baasuu fi lafa deebisanii kennuu, abaarsa dachaa torbaa isa kitaaba Lewwootaa boqonnaa digdamii ja’affaa keessatti yeroo afur caqasame wajjin wal bira qabamanii, faallaa isaa ta’uun isaanii mul’ifameera. Eebbichi Gooftaan waggoota lafti boqotu keessa wanta jireenyaaf barbaachisu dhiheessuu isaa fi waggaa Iyyoobeelitti eebba dachaa lamaa kennuu isaa kan hammatu ture; abaarsi boqonnaa digdamii ja’affaa keessa jiru immoo akeekkachiisa kakuu boqonnaalee lamaan sanaa keessatti faallaa eebbichaa ta’ee dhihaata.

The middle numerical construction appears in Leviticus 25:8 (‘seven times seven years’). It is immediately paired with the fourfold ‘seven times’ judgment of Leviticus 26. Thus, the middle numerical construction represents both a blessing and a curse, forming a doubled testimony in the book of Leviticus. The numerical construction of either the blessing or the curse of the Jubilee is placed between the judgment of Lamech and Jesus’ identification of the limit of probationary time. All three together are identifying a probationary limit, which when concluded will manifest one class who is blessed and one class who is cursed. The alpha and omega, representing the first and third angels’ messages, identify four hundred and ninety as the symbol of probationary time. When this is coupled with the curse or blessing of the Jubilee, the facts become important as we approach the study of Ezekiel chapter one verse one that places Ezekiel in the thirtieth year of the seventeenth Jubilee cycle.

Ijaarsi lakkoofsaa inni gidduu jiru Seera Lewwootaa 25:8 (‘waggoota torba si’a torba’) keessatti mul’ata. Innis battalumatti murtii ‘si’a torba’ jedhu, Seera Lewwootaa 26 keessatti si’a afur ibsame wajjin walitti cimdama. Kanaafuu, ijaarsi lakkoofsaa inni gidduu jiru eebbaa fi abaarsa lamaan isaanii bakka bu’uudhaan, macaafa Seera Lewwootaa keessatti dhugaa ba’umsa dachaa uuma. Ijaarsi lakkoofsaa eebba yookaan abaarsa Iyyoobeelii ibsu, murtii Laamekii fi Yesuus daangaa yeroo carraa adda baasuu isaa gidduutti kaa’ameera. Isaan sadan walumatti daangaa yeroo carraa adda baasu; yeroon kun yommuu xumuramu, gareen eebbifame tokkoo fi gareen abaarame tokko ni mul’atu. Alfaa fi omeegaan, ergaawwan ergamoota tokkoffaa fi sadaffaa bakka bu’an, lakkoofsa dhibba afurii fi sagaltama akka mallattoo yeroo carraatti adda baasu. Kun abaarsa yookaan eebba Iyyoobeelii wajjin yeroo walitti hidhamu, Hisqi’eeliin marsaa Iyyoobeelii kudha torbaffaa keessaa waggaa soddomaffaa keessa kan kaa’u Hisqi’eel boqonnaa tokko lakkoofsa tokko qo’achuutti yommuu dhihaannu, dhugaawwan kun barbaachisoo ta’u.

That Jubilee cycle ended on October 22, 573 BC, and typified not only October 22, 1844, but also the soon-coming Sunday law. Ezekiel was standing in the temple, representing the one hundred and forty-four thousand who by faith have entered into the Most Holy Place at the end of the judgment, as did the faithful after October 22, 1844. To miss the “fact” of where Ezekiel is at in prophetic history in chapter one and verse one is to lose your “bearing.”

Marsaan Iyyoobeelii sun Onkololeessa 22, bara 573 Dh.K.D. xumurame; Onkololeessa 22, bara 1844 qofa utuu hin taʼin, seera Dilbataa isa dhiheenyatti dhufus fakkeenyaan agarsiisa ture. Hisqiʼeel, namoota kuma dhibba tokkoo fi kuma afurtamii afur warra akkuma warri amanamoon Onkololeessa 22, bara 1844 booda godhan, dhuma firdii irratti amantiidhaan Iddoo Hundumaa Caalaa Qulqulluutti seenanii jiran bakka buʼee, mana qulqullummaa keessa dhaabatee ture. Boqonnaa tokkoo fi lakkoofsa tokko keessatti Hisqiʼeel seenaa raajii keessatti eessa akka jiru kan ibsu “dhugaa” sana hubachuu dhabuun “kallattii” kee dhabuu dha.

After viewing the glory of the Lord given by the river Chebar, Ezekiel is humbled into the dust as were Daniel, Isaiah and John. Then all four of the examples provide elements of the anointing of those who are to give the message to a church that will not see or hear.

Ulfina Gooftaa isa laga Kebaar biratti mulʼifame erga argee booda, Hisqiʼel akkuma Daaniʼel, Isaayyaasii fi Yohannis gad deebifamanitti, hamma biyyootti gad deebifama. Achiis fakkeenyoonni arfan kun hundi wantoota dibamuu warra waldaa hin arginee fi hin dhageenyeef ergaa dabarsuuf jiranii keessatti hammataman ni dhiheessu.

There are six dates in the book of Ezekiel that address Jerusalem. We have previously addressed the first and last dates found in chapter one, verses one and two, and then in chapter forty, verse one. I have addressed the second date found in chapter eight and verse one, but only in its symbolic representation, and without locating it in connection with the siege and destruction of Jerusalem, and the entire book revolves around that axle. Jerusalem was destroyed at the end of 586/585 BC. And in Ezekiel 33:21 a fugitive arrives with the news of Jerusalem’s fall.

Macaafa Hisqiʼeel keessatti guyyoowwan Yerusaalem ilaallatan jaʼatu jiru. Guyyaa jalqabaa kan boqonnaa tokkoffaa, lakkoofsa tokkoo fi lama keessatti argamuu fi guyyaa dhumaa kan boqonnaa afurtamaffaa, lakkoofsa tokko keessatti argamu kanaan dura ilaalleerra. Guyyaa lammaffaa kan boqonnaa saddeettaffaa, lakkoofsa tokko keessatti argamus ilaaleera; garuu marfamuu fi barbadeeffamuu Yerusaalem wajjin wal qabsiisee bakka isaa osoon hin kaaʼin, bifa mallattoo isaatiin qofa ilaaleera; macaafichi guutuunis siiqqee sana irratti naannaʼa. Yerusaalem dhuma bara 586/585 Dh.K.D. irratti barbadeeffamte. Hisqiʼeel 33:21 keessattis baqataan tokko oduu kufaatii Yerusaalem fidee dhufa.

And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. Now the hand of the Lord was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Ezekiel 33:21, 22.

Bara boojiʼamuu keenyaa waggaa kudha lammaffaatti, jiʼa kurnaffaatti, guyyaa shanaffaatti, namni tokko Yerusaalem keessaa miliqee gara koo dhufee, “Magaalaan rukutamteerti” naan jedhe. Harki Gooftaa immoo galgala sana natti ture, utuu inni miliqe sun hin dhufin dura; inni immoo hanga inni ganama gara koo dhufutti afaan koo bane; afaan koo baname, anis siʼachi arrabni na dhoowwatee hin turre. Hisqiʼeel 33:21, 22.

In the twelfth year the city was smitten, and Ezekiel is then free to speak upon his own volition. The vision of Ezekiel chapter eight was in the sixth year, thus roughly six years before the city was smitten.

قا دوازدهم سالا د ښار ووهل سو، او حزقیال نو هله ازاد سو چه د خپل ارادې له مخی وینا وکړی. د حزقیال د اتم فصل رؤیا په شپږم کال کی وه؛ نو دا نږدې شپږ کاله مخکی له هغه وخت څخه وه چه ښار ووهل سو.

And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Ezekiel 8:1.

Waggaa jaʼaffamuu isa jaʼaffaa keessa, jiʼa isa jaʼaffaa, guyyaa shanaffaa jiʼichaa, an manuma koo keessa taaʼee utuun jiruu, maanguddoonni Yihudaa immoo fuula koo dura taaʼanii utuu jiranii, achitti harki Gooftaa Waaqayyoo natti buʼe. Hisqiʼel 8:1.

The next year, which was the seventh year, the elders sought Ezekiel to inquire of the Lord.

Waggaa itti aanutti, jechuunis waggaa torbaffaatti, jaarsoliin Gooftaa gaafachuuf Hisqiʼeelin barbaadan.

And it came to pass in the seventh year, in the fifth month, the tenth day of the month, that certain of the elders of Israel came to enquire of the Lord, and sat before me. Ezekiel 20:1.

ਅਤੇ ਸੱਤਵੇਂ ਸਾਲ ਵਿੱਚ, ਪੰਜਵੇਂ ਮਹੀਨੇ ਦੇ ਦਸਵੇਂ ਦਿਨ ਇਹ ਹੋਇਆ ਕਿ ਇਸਰਾਏਲ ਦੇ ਬਜ਼ੁਰਗਾਂ ਵਿੱਚੋਂ ਕੁਝ ਯਹੋਵਾਹ ਤੋਂ ਪੁੱਛਣ ਲਈ ਆਏ ਅਤੇ ਮੇਰੇ ਸਾਹਮਣੇ ਬੈਠ ਗਏ। ਹਿਜ਼ਕੀਏਲ 20:1.

Then in the ninth year, the year-and-a-half siege began.

Achiis waggaa saglaffaatti, marfamni waggaa tokkoo fi walakkaaf ture jalqabe.

Again in the ninth year, in the tenth month, in the tenth day of the month, the word of the Lord came unto me, saying, Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day. Ezekiel 24:1, 2.

ପୁନର୍ବାର ନବମ ବର୍ଷରେ, ଦଶମ ମାସରେ, ସେହି ମାସର ଦଶମ ଦିନରେ, ଯିହୋବାଙ୍କ ବାକ୍ୟ ମୋ ପାଖକୁ ଆସି କହିଲା, ହେ ମନୁଷ୍ୟପୁତ୍ର, ଏହି ଦିନର ନାମ, ଅର୍ଥାତ୍ ଏହି ସେହି ଦିନର ନାମ, ତୁମେ ଲେଖି ରଖ; ବାବିଲର ରାଜା ଏହି ସେହି ଦିନରେ ଯିରୂଶାଲେମର ବିରୁଦ୍ଧରେ ଆସି ଅବସ୍ଥାନ କରିଛି। ଯିହିଜ୍କେଲ 24:1, 2.

Each of these dates represents specific waymarks of the latter days, for Paul says ancient Israel is an example for those who live at the end of the world.

Guyyoota kana keessaa tokkoon tokkoon isaanii mallattoolee karaa murtaa'oo bara dhumaa bakka bu'a; sababiin isaas, Phaawulos Israa'el durii warra dhuma biyya lafaa keessa jiraataniif fakkeenya akka ta'e dubbata.

Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. 1 Corinthians 10:11, 12.

Ⲁⲓ ⲇⲉ ⲧⲏⲣⲟⲩ ⲛⲁⲓ ⲁⲩϣⲱⲡⲉ ⲛⲱⲟⲩ ⲉⲩⲟⲓ ⲛ̀ⲥⲙⲟⲧ: ⲁⲩⲥϧⲏⲧⲟⲩ ⲇⲉ ⲉⲩⲉ̀ⲣⲥⲃⲱ ⲛⲁⲛ, ⲉ̀ⲧⲁ ⲛⲓϫⲱⲕ ⲛ̀ⲧⲉ ⲡⲓⲁⲓⲱⲛ ⲧⲁϩⲟⲩ ⲉ̀ϫⲱⲛ. Ϩⲱⲥⲧⲉ ⲫⲏ ⲉ̀ⲧϩⲏⲡ ϫⲉ ϥ̀ⲟϩⲓ, ⲙⲁⲣⲉϥϯϩ̀ⲑⲏϥ ⲙ̀ⲡⲉⲣϩⲉⲓ. 1 Corinthians 10:11, 12.

All six of the dates that concern Jerusalem occur between the first date in chapter one verse one and the last date found in chapter forty, verse one. Those two dates mark the fifth year of chapter one, which was 592 BC and the twenty-fifth year of chapter forty, which was 573 BC. At the line upon line level Ezekiel has a line for Egypt, which includes the reference of Tyre, and a line for Jerusalem. The line of Egypt has seven direct waymarks, (when Tyre is included) and Jerusalem has six. With these two lines are the line of Josiah and the seventeenth Jubilee cycle. Yet the line that is portrayed without a direct date is found in chapter four, and the line of chapter four possesses several of the wheels Ezekiel saw when he looked into the Most Holy Place. It is also laden with several symbolic truths.

ୟିରୁଶାଲେମକୁ ସମ୍ବନ୍ଧ କରୁଥିବା ସେହି ଛଅଟି ତାରିଖ ସମସ୍ତେ ଅଧ୍ୟାୟ ୧, ପଦ ୧ର ପ୍ରଥମ ତାରିଖ ଓ ଅଧ୍ୟାୟ ୪୦, ପଦ ୧ରେ ମିଳୁଥିବା ଶେଷ ତାରିଖ ମଧ୍ୟରେ ଘଟିଥାଏ। ସେହି ଦୁଇଟି ତାରିଖ ଅଧ୍ୟାୟ ୧ର ପଞ୍ଚମ ବର୍ଷକୁ, ଯାହା କ୍ରି.ପୂ. 592 ଥିଲା, ଏବଂ ଅଧ୍ୟାୟ ୪୦ର ପଚିଶତମ ବର୍ଷକୁ, ଯାହା କ୍ରି.ପୂ. 573 ଥିଲା, ଚିହ୍ନିତ କରେ। “ଲାଇନ୍ ଅପନ୍ ଲାଇନ୍” ସ୍ତରରେ ଯିହିଜ୍କିଏଲଙ୍କ ପାଖରେ ମିଶର ପାଇଁ ଏକ ରେଖା ଅଛି, ଯାହାର ଭିତରେ ତୀରର ସନ୍ଦର୍ଭ ଅନ୍ତର୍ଭୁକ୍ତ, ଏବଂ ଯିରୁଶାଲେମ ପାଇଁ ଆଉ ଏକ ରେଖା ଅଛି। ମିଶରର ରେଖାରେ ସାତଟି ପ୍ରତ୍ୟକ୍ଷ ପଥଚିହ୍ନ ଅଛି, (ଯେତେବେଳେ ତୀର ଅନ୍ତର୍ଭୁକ୍ତ ହୁଏ) ଏବଂ ଯିରୁଶାଲେମରେ ଛଅଟି ଅଛି। ଏହି ଦୁଇ ରେଖା ସହିତ ଯୋଶିୟାଙ୍କ ରେଖା ଏବଂ ସତରହତମ ଯୁବିଲୀ ଚକ୍ର ମଧ୍ୟ ଅଛି। ତଥାପି ଯେଉଁ ରେଖା ପ୍ରତ୍ୟକ୍ଷ ତାରିଖ ବିନା ଚିତ୍ରିତ ହୋଇଛି, ସେହିଟି ଅଧ୍ୟାୟ ୪ରେ ମିଳେ, ଏବଂ ଅଧ୍ୟାୟ ୪ର ସେହି ରେଖାରେ ଯିହିଜ୍କିଏଲ ଯେତେବେଳେ ପରମପବିତ୍ର ସ୍ଥାନକୁ ନିହାରିଥିଲେ ସେତେବେଳେ ଦେଖିଥିବା ଚକ୍ରଗୁଡ଼ିକ ମଧ୍ୟରୁ କେତେକ ଅନ୍ତର୍ଭୁକ୍ତ ଅଛି। ଏହା ଅନେକ ପ୍ରତୀକାତ୍ମକ ସତ୍ୟରେ ମଧ୍ୟ ପରିପୂର୍ଣ୍ଣ।

430

430

The number four hundred and thirty represents the everlasting covenant, and in chapter four Ezekiel is employed by the Lord as a living parable, a parable which includes the number four hundred and thirty.

Ang gidaghanon nga upat ka gatus ug katloan nagrepresentar sa walay kataposang tugon, ug sa kapitulo upat si Ezekiel gigamit sa Ginoo ingon nga usa ka buhing sambingay, usa ka sambingay nga nagalakip sa gidaghanon nga upat ka gatus ug katloan.

Thou also, son of man, take thee a tile, and lay it before thee, and pourtray upon it the city, even Jerusalem: And lay siege against it, and build a fort against it, and cast a mount against it; set the camp also against it, and set battering rams against it round about. Moreover take thou unto thee an iron pan, and set it for a wall of iron between thee and the city: and set thy face against it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel. Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. And, behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast ended the days of thy siege. Ezekiel 4:1–8.

Du også, menneskeson, tak ei teglhelle og legg henne framfor deg, og teikn på henne byen, Jerusalem. Set så omleiring mot henne, bygg eit blokkhus mot henne og kast opp ein voll mot henne; reis òg leir mot henne og set rambukkar mot henne rundt omkring. Ta så til deg ei jernpanne og set henne til ein jernmur mellom deg og byen; vend så andletet ditt mot henne, og ho skal vera omleira, og du skal leggja omleiring mot henne. Dette skal vera eit teikn for Israels hus. Legg deg òg på venstre side og legg misgjerninga til Israels hus på henne; etter talet på dei dagane du ligg på henne, skal du bera deira misgjerning. For eg har lagt åra av deira misgjerning på deg, etter talet på dagane, tre hundre og nitti dagar; såleis skal du bera misgjerninga til Israels hus. Og når du har fullført desse, skal du leggja deg att på høgre side, og du skal bera misgjerninga til Judas hus i førti dagar; ein dag har eg fastsett for kvart år. Difor skal du venda andletet ditt mot omleiringa av Jerusalem, og armen din skal vera avdekt, og du skal profetera mot henne. Og sjå, eg vil leggja band på deg, så du ikkje kan venda deg frå den eine sida til den andre, før du har fullført dagane for di omleiring. Esekiel 4:1–8.

The siege of Jerusalem, as illustrated by Ezekiel is a “sign,” just as the siege against Jerusalem brought by Cestius in the year 66. Commenting on Jesus identifying the destruction of Jerusalem, Sister White informs us that the “direct” fulfillment of the destruction of Jerusalem is in the latter days. The sign of the destruction upon the two witnesses represented by Nebuchadnezzar and Cestius identify that the sign of the siege, is the sign of the approaching Sunday law.

ꯌꯦꯖꯦꯀꯤꯌꯦꯜꯅ ꯎꯞꯂꯤꯕ ꯃꯇꯨꯡ ꯖꯦꯔꯨꯁꯦꯂꯦꯝꯒꯤ ꯂꯥꯟ ꯆꯥꯡꯕꯁꯤ “ꯃꯔꯨ ꯑꯃ” ꯑꯣꯏ, ꯃꯑꯣꯡꯁꯤ ꯆꯦꯁꯇꯤꯌꯁꯅ 66 ꯒꯤ ꯆꯍꯤꯗ ꯖꯦꯔꯨꯁꯦꯂꯦꯝꯗ ꯄꯨꯔꯛꯄ ꯂꯥꯟ ꯆꯥꯡꯕꯁꯤ ꯌꯥꯝꯅ ꯍꯧꯖꯤꯛꯇꯤ ꯃꯔꯨ ꯑꯃ ꯑꯣꯏ꯫ ꯌꯦꯁꯨꯅ ꯖꯦꯔꯨꯁꯦꯂꯦꯝꯒꯤ ꯃꯥꯡꯍꯟꯕ ꯑꯗꯨ ꯈꯪꯍꯜꯂꯕ ꯃꯇꯝꯗ ꯋꯥ ꯁꯟꯅꯕ ꯃꯇꯨꯡꯗ, ꯁꯤꯁꯇꯔ ꯋꯥꯏꯠꯅ ꯑꯩꯈꯣꯏꯗ ꯈꯪꯍꯟꯕꯗꯤ ꯖꯦꯔꯨꯁꯦꯂꯦꯝꯒꯤ ꯃꯥꯡꯍꯟꯕꯒꯤ “ꯃꯍꯥꯛꯇꯥ ꯊꯨꯅꯥ” ꯄꯨꯔꯛꯄ ꯑꯗꯨ ꯑꯔꯣꯏꯕ ꯅꯨꯃꯤꯠꯁꯤꯡꯗ ꯑꯣꯏ꯫ ꯅꯦꯕꯨꯆꯗꯅꯦꯖꯖꯔ ꯑꯃꯁꯨꯡ ꯆꯦꯁꯇꯤꯌꯁꯅ ꯃꯤꯗꯝ ꯑꯅꯤꯁꯨ ꯎꯞꯂꯤꯕ ꯑꯅꯤꯁꯨꯒꯤ ꯃꯥꯡꯍꯟꯕꯒꯤ ꯃꯔꯨ ꯑꯗꯨꯅ ꯂꯥꯟ ꯆꯥꯡꯕꯒꯤ ꯃꯔꯨ ꯑꯗꯨ ꯑꯄꯣꯛꯄ ꯁꯟꯗꯦ ꯂꯣꯒꯤ ꯃꯔꯨ ꯑꯣꯏꯕ ꯑꯗꯨ ꯈꯪꯍꯜꯂꯤ꯫

A Day for a Year

କୌଣସି ଦିନ ପାଇଁ ଗୋଟିଏ ବର୍ଷ

Within the passage we are considering, we also see the omega biblical reference to the premier rule of prophetic interpretation of William Miller in the foundational movement of the first and second angels’ messages. The alpha of the day for a year principle was also an omega symbol, for the alpha of the day for a year principle was set forth in the book of Numbers as the tenth and final test, which Israel failed, thereby bringing upon themselves death in the wilderness over the forty years of wilderness wandering.

Kutaa ilaalaa jirru keessatti, sochii bu’uuraa ergaawwan ergamaa isa jalqabaa fi ergamaa isa lammaffaa keessatti seera hiika raajii William Miller isa jalqabaa kan ilaallatu wabii Kitaaba Qulqulluu isa oomeegaa illee ni argina. Alfaan qajeelfama guyyaan tokko waggaa tokko bakka bu’u mallattoo oomeegaa illee ture; sababiin isaas, alfaan qajeelfama guyyaan tokko waggaa tokko bakka bu’u kitaaba Seera Lakkoobsaa keessatti akka qormaata kurnaffaa fi isa dhumaatti dhihaatee ture; Israa’el immoo qormaata kana kufuun, waggoota afurtama lafa onaa keessa jooraa turan keessatti du’a lafa onaa keessatti ofitti fidan.

And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness. After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. Numbers 14:33–35.

Ijoolleen keessan waggaa afurtama gammoojjii keessa joora, ejjummaa keessan in baatu, hamma reeffi keessan gammoojjii keessatti badutti. Akkuma baay’ina guyyoota biyya sana sakattaatanitti, jechuunis guyyaa afurtama, guyyaa tokkoon waggaa tokkoof, yakka keessan in baattu, jechuunis waggaa afurtama; isinis diigamuu waadaa koo in beektu. Ani Waaqayyo dubbadheera; waldaa hamaa kana hundumaatti, warri natti irratti walitti qabamanitti, dhugumaan kana nan godha; gammoojjii kana keessatti isaan in dhuman, achittis in du’u. Lakkoobsa 14:33–35.

The prophetic implications that the day for a year principle is identified in the final rebellion of the ten-step testing process beginning at the Red Sea crossing, and that the same principle is again proclaimed as Jerusalem is to be besieged and destroyed must be understood and applied to the passage we are considering, as must the significance of the “siege” being the “sign.”

Qajeelfamni guyyaa tokko waggaa tokkoof lakkaaʼuu adeemsa qorumsaa sadarkaalee kudhan qabu, isa ceʼumsa Galaana Diimaatiin jalqabe keessatti, fincila isa dhumaa irratti adda baafamuu isaatii fi qajeelfamni sunuma yeroo Yerusaalem marfamtee balleeffamuuf jettutti deebiʼee labsamuu isaa irraa hiikni raajii maddu hubatamee kutaa dubbisaa ilaalaa jirru irratti hojiirra ooluu qaba; barbaachisummaan “marfamuu” sun “mallattoo” taʼuu isaatis akkasuma hubatamee hojiirra ooluu qaba.

The line of history that is brought together when employing the “siege” of Jerusalem as the sign must be recognized, for it becomes an "axle" so to speak, and metaphorically the sign of the siege, has many spokes attached. The sign of the siege is perhaps the most important passage in Ezekiel, and the sign allows the Lion of the tribe of Judah to bring perfection out of what first appeared to Ezekiel to be confusion. The “sign” of the siege, the year for a day principle, and the prophetic lines brought together by the siege, must be considered in the context that four hundred and thirty represents the everlasting covenant.

ଇତିହାସର ସେହି ରେଖା, ଯାହା ଯେରୁଶାଲେମର “ଅବରୋଧ”କୁ ଚିହ୍ନରୂପେ ବ୍ୟବହାର କଲେ ଏକତ୍ର ଆଣାଯାଏ, ତାହାକୁ ନିଶ୍ଚୟ ଚିହ୍ନିବା ଆବଶ୍ୟକ; କାରଣ ଏହା, ରୂପକତାରେ କହିଲେ, ମାନୋ ଏକ “ଅକ୍ଷ”ରେ ପରିଣତ ହୁଏ, ଏବଂ ଅବରୋଧର ଏହି ଚିହ୍ନ ସହ ରୂପକତାରେ ଅନେକ କାଠି ସଂଯୁକ୍ତ ଅଛି। ଅବରୋଧର ଏହି ଚିହ୍ନ ସମ୍ଭବତଃ ଯିହିଜ୍କିୟେଲ ପୁସ୍ତକର ସବୁଠାରୁ ଗୁରୁତ୍ୱପୂର୍ଣ୍ଣ ଅଂଶ; ଏବଂ ଏହି ଚିହ୍ନ ଦ୍ୱାରା ଯୁଦା ଗୋତ୍ରର ସିଂହ, ଯାହା ପ୍ରଥମେ ଯିହିଜ୍କିୟେଲଙ୍କୁ ଅବ୍ୟବସ୍ଥା ପରି ପ୍ରତୀତ ହୋଇଥିଲା, ସେଥିରୁ ପରିପୂର୍ଣ୍ଣତା ପ୍ରକାଶ କରିବାକୁ ସମର୍ଥ ହୁଅନ୍ତି। ଅବରୋଧର “ଚିହ୍ନ”, ଏକ ବର୍ଷ ପାଇଁ ଏକ ଦିନର ସିଦ୍ଧାନ୍ତ, ଏବଂ ଅବରୋଧ ଦ୍ୱାରା ଏକତ୍ର ଆଣାଯାଇଥିବା ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ରେଖାମାନଙ୍କୁ, ଏହି ପରିପ୍ରେକ୍ଷ୍ୟରେ ବିଚାର କରିବା ଆବଶ୍ୟକ ଯେ ଚାରିଶେ ତ୍ରିଶ ଚିରସ୍ଥାୟୀ ଚୁକ୍ତିକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ।

The Covenant

𐌸𐌴 𐌲𐌿𐌷𐌰𐌽𐌳𐌰𐌽𐌴𐍃𐍃𐌰

And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.

୩ ସେ ଅବ୍ରାମଙ୍କୁ କହିଲେ, “ନିଶ୍ଚୟ ଜାଣ, ତୁମର ସନ୍ତାନମାନେ ସେମାନଙ୍କର ନୁହେଁ ଏମିତି ଏକ ଦେଶରେ ପରଦେଶୀ ହେବେ, ସେଠାର ଲୋକଙ୍କର ସେବା କରିବେ; ଏବଂ ସେମାନେ ଚାରିଶେ ବର୍ଷ ପର୍ଯ୍ୟନ୍ତ ତାଙ୍କୁ କ୍ଳେଶ ଦେବେ।” ଆଦିପୁସ୍ତକ 15:13।

The Lord entered into covenant with Abraham in a three-step process, and the first of those three steps included the prophecy that Abraham’s descendants would be captives in Egypt for four hundred years. In the second step, Abraham was given the rite of circumcision, and the third step was the sacrifice of Isaac on Mount Moriah. Four hundred years was identified in the alpha of three steps the Lord took in raising up and entering into covenant with a chosen people. That chosen covenant people were divorced from God at the stoning of Stephen in the year 34, and thereafter Paul, the chosen apostle to the Gentiles, identified that four hundred years as—four hundred and thirty years.

Gooftaan adeemsa tarkaanfii sadii qabuun Abrahaam wajjin kakuu gale; tarkaanfiiwwan sadan sana keessaa inni jalqabaa raajii sanyiin Abrahaam Gibxii keessatti waggaa dhibba afur booji'amee akka jiraatu dubbatu of keessatti qabate. Tarkaanfii lammaffaatti, Abrahaamiif sirni dhagna qabaa kenname; tarkaanfiin sadaffaan immoo Tulluu Moriyaa irratti Yisihaaqiin aarsaa dhiheessuu ture. Waggoonni dhibba afur alfaa tarkaanfiiwwan sadan Gooftaan saba filatamaa tokko kaasuu fi isaa wajjin kakuu galuu keessatti fudhate keessatti adda baafamanii ibsaman. Sabni kakuu filatamaan sun bara 34tti, yeroo Isxifaanos dhagaadhaan rukutametti, Waaqayyo irraa hiikame; sana booddee Phaawulos, ergamaan Ormootaaf filatame, waggoota dhibba afur sana—waggoota dhibba afurii fi soddoma jechuun ibse.

And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. Galatians 3:17.

Ani immoo kanan jedhu kana: seerri waggaa dhibba afurii fi soddoma booddee dhufe, kakuu Waaqayyo duraan Kiristoos keessatti mirkaneesse diigee waadaa sana bu'aa malee gochuu hin danda'u. Galaatiyaa 3:17.

The number that represents the covenant is four hundred and thirty, but the two witnesses of Abram and Saul, who both had their names changed to Abraham and Paul respectively, identify two distinct periods that make up the whole number of four hundred and thirty. When God changes a soul’s name, it is a symbol of a covenant relationship between that soul and God. The four hundred and thirty years is therefore a sum that is produced by the addition of two distinct numbers, as with Abraham’s four hundred and Paul’s addition of thirty. Ezekiel lay upon his left side for three hundred and ninety days, and then on his right side for forty days, identifying two numbers whose sum total is four hundred and thirty.

Lakkoofsi kakuu bakka bu’u dhibba afurii fi soddoma dha; garuu dhugaa-baatonni lamaan Abraamii fi Saa’ol, kanneen maqaan isaanii wal duraa duubaan gara Abrahaamii fi Phaawulosiitti jijjiirame, yeroowwan adda addaa lama kanneen walitti ida’amanii lakkoofsa guutuu dhibba afurii fi soddoma uuman adda baasanii argisiisu. Waaqayyo maqaa lubbuu tokkoo yeroo jijjiiru, kun mallattoo hariiroo kakuu lubbuu sanaa fi Waaqayyo gidduu jiruu ti. Kanaafuu, akkuma dhibbi afur kan Abrahaamii fi soddomni Phaawulos itti dabale walitti ida’amanitti, waggaan dhibba afurii fi soddoma ida’ama lakkoofsota adda addaa lama walitti ida’uudhaan argamu dha. Hisqi’el guyyaa dhibba sadii fi sagaltama cinaacha isaa bitaatiin, achiis guyyaa afurtama cinaacha isaa mirgaatiin ciise; kanaanis lakkoofsota lama kan ida’amni isaanii dhibba afurii fi soddoma ta’u adda baasee argisiise.

In Genesis chapter eleven the covenant of death that was brought about immediately after the flood through the rebellion of Nimrod identifies the distinction between two covenants. The elements of the tower of Babel testify to a satanic save yourself covenant people who were to be judged and scattered. In the same chapter, the genealogy of the Hebrews is introduced by the birth of Eber, marking the beginning of a chosen people to represent the covenant of life, in contrast with Nimrod’s covenant of death.

ଜେନେସିସ ଅଧ୍ୟାୟ ଏଗାରୋରେ, ନିମ୍ରୋଦଙ୍କ ବିଦ୍ରୋହ ମାଧ୍ୟମରେ ପ୍ରଳୟର ତତ୍କ୍ଷଣାତ୍ ପରେ ସ୍ଥାପିତ ହୋଇଥିବା ମୃତ୍ୟୁର ଚୁକ୍ତି, ଦୁଇଟି ଚୁକ୍ତି ମଧ୍ୟରେ ଥିବା ପାର୍ଥକ୍ୟକୁ ଚିହ୍ନଟ କରେ। ବାବେଲର ଦୁର୍ଗର ଉପାଦାନଗୁଡ଼ିକ ଏକ ଶୟତାନୀୟ “ନିଜକୁ ନିଜେ ରକ୍ଷା କର” ଚୁକ୍ତିର ଲୋକମାନଙ୍କ ବିଷୟରେ ସାକ୍ଷ୍ୟ ଦେଇଥାଏ, ଯେମାନେ ବିଚାରିତ ହୋଇ ଛିତରିଯିବାକୁ ଥିଲେ। ସେହି ଅଧ୍ୟାୟରେ, ଏବରଙ୍କ ଜନ୍ମ ଦ୍ୱାରା ହିବ୍ରୁମାନଙ୍କ ବଂଶାବଳୀର ପରିଚୟ ଆସେ, ଯାହା ନିମ୍ରୋଦଙ୍କ ମୃତ୍ୟୁର ଚୁକ୍ତିଙ୍କ ବିପରୀତରେ ଜୀବନର ଚୁକ୍ତିକୁ ପ୍ରତିନିଧିତ୍ୱ କରିବା ପାଇଁ ଚୟିତ ଜନସମୁଦାୟର ଆରମ୍ଭକୁ ଚିହ୍ନିତ କରେ।

And Eber lived four and thirty years, and begat Peleg: And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. And Peleg lived thirty years, and begat Reu. Genesis 11:16–18.

ܘܥܒܪ ܚܝܐ ܐܪܒܥܝܢ ܚܕ ܫܢܝ̈ܢ ܘܐܘܠܕ ܠܦܠܓ؛ ܘܚܝܐ ܥܒܪ ܒܬܪ ܕܐܘܠܕ ܠܦܠܓ ܐܪܒܥܡܐܐ ܘܬܠܬܝܢ ܫܢܝ̈ܢ ܘܐܘܠܕ ܒܢܝ̈ܢ ܘܒܢܬ̈ܐ۔ ܘܦܠܓ ܚܝܐ ܬܠܬܝܢ ܫܢܝ̈ܢ ܘܐܘܠܕ ܠܪܥܘ. ܒܪܝܬ ܝܐ:١٦–١٨۔

In chapter ten of Genesis Eber and Peleg are first mentioned.

ଚାରିତ୍ର ପୁସ୍ତକର ଦଶମ ଅଧ୍ୟାୟରେ ଏବର ଓ ପେଲେଗଙ୍କର ପ୍ରଥମ ଉଲ୍ଲେଖ ହୋଇଛି।

And unto Eber were born two sons: the name of one was Peleg; for in his days was the earth divided; and his brother’s name was Joktan. Genesis 10:25.

ଏବରଙ୍କ ନିକଟରେ ଦୁଇ ପୁତ୍ର ଜନ୍ମ ହେଲେ; ଜଣେର ନାମ ପେଲେଗ, କାରଣ ତାଙ୍କ ଦିନରେ ପୃଥିବୀ ବିଭକ୍ତ ହୋଇଥିଲା; ଏବଂ ତାଙ୍କ ଭାଇଙ୍କ ନାମ ଯୋକ୍ତାନ ଥିଲା। ଉତ୍ପତ୍ତି 10:25.

Peleg means division or splitting, and in the days of Peleg the division of two classes of covenant people is marked by the history of the tower of Babel and Nimrod’s rebellion. Eber lived to be four hundred and sixty-four years, but after Peleg (division) was born he lived four hundred and thirty years. Every fact has its bearing, and four hundred and thirty is the number Paul assigns to the covenant prophecy of Abraham. Although the number four hundred and thirty is identified with Eber’s life after the birth of Peleg, the first thirty-four years of his life is expressed as “four and thirty years,” which is of course thirty-four years, but at the simple expression of those thirty-four years it reads “four” and “thirty” (430). Then came four hundred and thirty, then the first expression of Peleg’s life is “thirty.”

ପେଲେଗର ଅର୍ଥ ହେଉଛି ବିଭାଜନ କିମ୍ବା ଭିନ୍ନକରଣ, ଏବଂ ପେଲେଗର ଦିନରେ ଦୁଇ ଶ୍ରେଣୀର ଚୁକ୍ତିବଦ୍ଧ ଜନଙ୍କର ବିଭାଜନ ବାବେଲର ଗୋପୁରର ଇତିହାସ ଏବଂ ନିମ୍ରୋଦର ବିଦ୍ରୋହ ଦ୍ୱାରା ଚିହ୍ନିତ ହୋଇଛି। ଏବେର ଆୟୁ ଚାରିଶେ ଚଉଷଠି ବର୍ଷ ହୋଇଥିଲା, କିନ୍ତୁ ପେଲେଗ (ବିଭାଜନ) ଜନ୍ମ ହେବା ପରେ ସେ ଚାରିଶେ ତିରିଶି ବର୍ଷ ବଞ୍ଚିଥିଲେ। ପ୍ରତ୍ୟେକ ସତ୍ୟର ନିଜସ୍ୱ ସାର୍ଥକତା ଅଛି, ଏବଂ ଚାରିଶେ ତିରିଶି ସେହି ସଂଖ୍ୟା ଯାହାକି ପାଉଲ ଅବ୍ରାହାମଙ୍କର ଚୁକ୍ତିସମ୍ବନ୍ଧୀୟ ଭବିଷ୍ୟଦ୍ବାଣୀ ସହିତ ସମ୍ପର୍କିତ କରିଛନ୍ତି। ଯଦ୍ୟପି ଚାରିଶେ ତିରିଶି ସଂଖ୍ୟା ପେଲେଗର ଜନ୍ମ ପରେ ଏବେରର ଜୀବନ ସହିତ ସମ୍ବନ୍ଧିତ, ତାଙ୍କ ଜୀବନର ପ୍ରଥମ ଚଉତ୍ରିଶି ବର୍ଷ “ଚାରି ଓ ତିରିଶି ବର୍ଷ” ଭାବେ ପ୍ରକାଶ କରାଯାଇଛି, ଯାହା ନିଶ୍ଚୟ ଚଉତ୍ରିଶି ବର୍ଷ; କିନ୍ତୁ ସେହି ଚଉତ୍ରିଶି ବର୍ଷର ସରଳ ପ୍ରକାଶରେ ଏହା “ଚାରି” ଏବଂ “ତିରିଶି” (430) ଭାବେ ପଢ଼ାଯାଏ। ତାହାପରେ ଆସିଲା ଚାରିଶେ ତିରିଶି, ଏବଂ ପରେ ପେଲେଗର ଜୀବନର ପ୍ରଥମ ପ୍ରକାଶ “ତିରିଶି” ଅଟେ।

Eber is the root of the name Hebrew and it is the first mention of the Hebrews, who were to be the chosen people of the covenant. Eber means to cross over, thus typifying the covenant people who cross over from the earth to the new earth as Abraham’s children did when they crossed over the Red Sea to the Promised land. The forty-year wilderness wandering impeded that crossing over, but at the end of the forty years they crossed over the Jordan to the Promised Land, thus typifying the final crossing over of God’s people. Peleg represents the history when the division of mankind into two covenant people first occurred at Nimrod’s tower. The symbol of Nimrod’s covenant of death is confusion, and the symbol of the Hebrew covenant of life is the four hundred and thirty years of Eber’s life before the division represented by Peleg. The name Peleg also marks a symbolic numerical truth, for the four hundred and thirty years of Eber is divided into two numbers, and Peleg represents a distinction of the four hundred with the number thirty.

ଏବର ହେଉଛି “ହିବ୍ରୁ” ନାମର ମୂଳ, ଏବଂ ଏହା ହିବ୍ରୁମାନଙ୍କର ପ୍ରଥମ ଉଲ୍ଲେଖ, ଯେମାନେ ଚୁକ୍ତିର ଚୟିତ ଜନ ହେବାକୁ ଥିଲେ। “ଏବର” ର ଅର୍ଥ “ଅତିକ୍ରମ କରିଯିବା”; ଏହିପରି, ଏହା ସେହି ଚୁକ୍ତିଜନଙ୍କର ପ୍ରତିରୂପ, ଯେମାନେ ପୃଥିବୀରୁ ନୂତନ ପୃଥିବୀକୁ ଅତିକ୍ରମ କରିଯାନ୍ତି, ଯେପରି ଅବ୍ରାହାମଙ୍କର ସନ୍ତାନମାନେ ଲାଲ ସାଗର ଅତିକ୍ରମ କରି ପ୍ରତିଜ୍ଞାତ ଦେଶକୁ ଯାଇଥିଲେ। ଚାଳିଶ ବର୍ଷର ଅରଣ୍ୟ-ଭ୍ରମଣ ସେହି ଅତିକ୍ରମଣକୁ ବାଧା ଦେଇଥିଲା, କିନ୍ତୁ ଚାଳିଶ ବର୍ଷର ଶେଷରେ ସେମାନେ ଯର୍ଦ୍ଦନ ଅତିକ୍ରମ କରି ପ୍ରତିଜ୍ଞାତ ଦେଶକୁ ପ୍ରବେଶ କଲେ; ଏପରିଭାବେ ଏହା ଈଶ୍ୱରଙ୍କ ଜନଙ୍କର ଚୂଡ଼ାନ୍ତ ଅତିକ୍ରମଣର ପ୍ରତିରୂପ ହୁଏ। ପେଲେଗ ମାନବଜାତିର ଇତିହାସର ସେହି ପର୍ବକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ, ଯେତେବେଳେ ନିମ୍ରୋଦଙ୍କର ଦୁର୍ଗରେ ମାନବଜାତିର ଦୁଇ ଚୁକ୍ତିଜନରେ ବିଭାଜନ ପ୍ରଥମେ ଘଟିଲା। ନିମ୍ରୋଦଙ୍କର ମୃତ୍ୟୁ-ଚୁକ୍ତିର ପ୍ରତୀକ ହେଉଛି ବିଭ୍ରାନ୍ତି, ଏବଂ ହିବ୍ରୁମାନଙ୍କର ଜୀବନ-ଚୁକ୍ତିର ପ୍ରତୀକ ହେଉଛି ପେଲେଗ ଦ୍ୱାରା ପ୍ରତିନିଧିତ ବିଭାଜନ ପୂର୍ବରୁ ଏବରଙ୍କର ଚାରି ଶତ ତିରିଶି ବର୍ଷର ଜୀବନ। “ପେଲେଗ” ନାମଟି ଏକ ପ୍ରତୀକାତ୍ମକ ସଂଖ୍ୟାତ୍ମକ ସତ୍ୟକୁ ମଧ୍ୟ ଚିହ୍ନିତ କରେ, କାରଣ ଏବରଙ୍କର ଚାରି ଶତ ତିରିଶି ବର୍ଷକୁ ଦୁଇଟି ସଂଖ୍ୟାରେ ବିଭକ୍ତ କରାଯାଇଛି, ଏବଂ ପେଲେଗ ତିରିଶି ସଂଖ୍ୟାରୁ ଚାରି ଶତର ଏକ ପୃଥକ୍କରଣକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ।

Four hundred and thirty possesses two parts. The four hundred years of Abraham’s covenant along with the additional thirty years marked by Paul. The increase of knowledge that produces the final revival of God’s people is represented in Daniel chapter twelve, where the two-part symbol of the everlasting covenant is specifically identified, and it is set forth in verses 9/11.

Ⲡϥⲙⲟⲩⲛⲧ ⲛ̄ϣⲉ ⲛⲉⲙ ⲙⲁⲃ ⲉϥϫⲓ ⲥⲛⲁⲩ ⲛ̄ⲙⲉⲣⲟⲥ. Ⲡⲓ ϥⲙⲉⲧⲃⲁⲕⲓ ⲛ̄ϣⲉ ⲛ̄ⲣⲟⲙⲡⲉ ⲛ̄ⲧⲉ ϯⲇⲓⲁⲑⲏⲕⲏ ⲛ̄Ⲁⲃⲣⲁϩⲁⲙ, ϩⲓⲥⲟⲛ ⲛⲉⲙ ⲡⲓⲙⲁⲃ ⲛ̄ⲣⲟⲙⲡⲉ ⲉⲧⲁ Ⲡⲁⲩⲗⲟⲥ ⲧⲁϣⲟϥ. Ⲡⲓⲁϣⲁⲓ ⲛ̄ϯⲥⲟϥⲓⲁ ⲉⲧⲓⲣⲓ ⲙ̄ⲡⲓϧⲓⲥⲓ ⲛ̄ϧⲁⲉ ⲛ̄ⲡ̀ⲗⲁⲟⲥ ⲙ̄Ⲫϯ, ⲥⲉϯⲙⲁϯ ⲉⲣⲟϥ ϧⲉⲛ ⲡⲉⲕⲉⲫⲁⲗⲉⲟⲛ ⲙ̄ⲡⲓⲇⲁⲛⲓⲏⲗ ⲡⲓⲙⲏⲧⲥⲛⲁⲩ, ⲡⲏⲙⲁ ⲉⲧⲁⲩⲧⲁϩⲟ ⲙ̄ⲡⲓⲥⲩⲙⲃⲟⲗⲟⲛ ⲛ̄ⲥⲛⲁⲩ ⲙⲉⲣⲟⲥ ⲛ̄ϯⲇⲓⲁⲑⲏⲕⲏ ⲛ̄ⲉⲛⲉϩ ϧⲉⲛ ⲟⲩϣⲱⲡ ϩⲁⲛⲟⲩⲱⲛϩ, ⲟⲩⲟϩ ⲥⲉⲭⲁϥ ϧⲉⲛ ⲛⲓⲃⲉⲣⲥ 9/11.

And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:9–11.

ଏବଂ ସେ କହିଲେ, ହେ ଦାନିଏଲ, ତୁମେ ତୁମ ପଥେ ଯାଅ; କାରଣ ଏହି କଥାମାନେ ଶେଷ ସମୟ ପର୍ଯ୍ୟନ୍ତ ବନ୍ଦ ଓ ମୁଦ୍ରାଙ୍କିତ ରହିଛି। ଅନେକେ ପବିତ୍ର କରାଯିବେ, ଶୁଭ୍ର କରାଯିବେ, ଏବଂ ପରୀକ୍ଷିତ ହେବେ; କିନ୍ତୁ ଦୁଷ୍ଟମାନେ ଦୁଷ୍ଟତା କରିବେ; ଏବଂ ଦୁଷ୍ଟମାନଙ୍କ ମଧ୍ୟରୁ କେହି ବୁଝିବେ ନାହିଁ; କିନ୍ତୁ ଜ୍ଞାନୀମାନେ ବୁଝିବେ। ଏବଂ ଯେ ସମୟରୁ ନିତ୍ୟ ବଳି ହଟାଇ ଦିଆଯିବ, ଏବଂ ଉଜାଡ଼ କରୁଥିବା ଘୃଣିତ ବସ୍ତୁ ସ୍ଥାପିତ କରାଯିବ, ସେ ସମୟରୁ ଏକ ହଜାର ଦୁଇ ଶତ ନବେ ଦିନ ହେବ। ଦାନିଏଲ 12:9–11.

The final unsealing that produces a three-step testing process as represented in verse ten as “purified, and made white, and tried,” is associated with the twelve hundred and ninety years. The pioneer understanding of the verse is that the removal of the resistance of paganism in 508 began a thirty-year process that led to the setting up of the papacy as the fifth kingdom of Bible prophecy in 538, who then reigned as the fifth kingdom of Bible prophecy until the twelve hundred and sixty years concluded in 1798. The thirty years from 508 until 538 is also represented by Paul as a “falling away first,” in 2 Thessalonians.

Caqasa kudhan keessatti “qulqulleeffamuu, addeeffamuu fi qoramuu” jedhamee akkuma ibsametti, adeemsa qormaataa sadarkaa sadii qabu kan fidu hiikamuun chaappaa inni dhumaa waggoota kuma tokkoo fi dhibba lamaa fi sagaltama wajjin wal qabata. Akka hubannaa qajeelchitootaa caqasichaatti, mormiin amantaa waaqolii tolfamoo bara 508 dhabamsiifamuun adeemsa waggaa soddoma fudhatee sirni phaaphaasummaa bara 538 mootummaa shanaffaa raajii Macaafa Qulqulluu ta’ee akka hundeeffamu taasise jalqabsiise; sirni kunis sana booda hamma waggoonni kuma tokkoo fi dhibba lamaa fi jaatamni bara 1798tti xumuramanitti mootummaa shanaffaa raajii Macaafa Qulqulluu ta’ee bulche. Waggoonni soddoman bara 508 irraa hamma bara 538tti turanis Phaawulosiin 2 Tasalonqee keessatti akka “dura amantii irraa ganuu”tti ibsamaniiru.

In 2 Thessalonians the subject is the relationship between pagan Rome and papal Rome, the fourth and fifth kingdoms of prophecy respectively. It is in this chapter of Thessalonians that William Miller discovered that the “daily” in the book of Daniel represented pagan Rome, and Miller further discovered that the “daily” in Daniel was always presented in connection with the abomination or the transgression of desolation. The abomination and transgression of desolation in the book of Daniel represent what John identifies in the book of Revelation as the image of the beast and the mark of the beast, respectively.

୨ ଥେସଲନୀକୀୟରେ ବିଷୟଟି ହେଉଛି ପୌରାଣିକ ରୋମ ଏବଂ ପାପାଳ ରୋମର ମଧ୍ୟରେ ଥିବା ସମ୍ପର୍କ, ଯେଉଁମାନେ କ୍ରମଶଃ ଭବିଷ୍ୟଦ୍ବାଣୀର ଚତୁର୍ଥ ଏବଂ ପଞ୍ଚମ ରାଜ୍ୟ। ଥେସଲନୀକୀୟର ଏହି ଅଧ୍ୟାୟରେ ହିଁ ୱିଲିଆମ ମିଲର ଆବିଷ୍କାର କଲେ ଯେ ଦାନିଏଲର ପୁସ୍ତକରେ “ଦୈନିକ” ବୋଲି ଯାହା କୁହାଯାଇଛି, ତାହା ପୌରାଣିକ ରୋମକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ; ଏବଂ ମିଲର ଆହୁରି ଆବିଷ୍କାର କଲେ ଯେ ଦାନିଏଲରେ “ଦୈନିକ” ସଦା ଉଜାଡ଼ର ଘୃଣିତ ବସ୍ତୁ କିମ୍ବା ଉଜାଡ଼ର ଅପରାଧ ସହ ସମ୍ବନ୍ଧିତ ଭାବରେ ଉପସ୍ଥାପିତ ହୋଇଛି। ଦାନିଏଲର ପୁସ୍ତକରେ ଉଜାଡ଼ର ଘୃଣିତ ବସ୍ତୁ ଏବଂ ଉଜାଡ଼ର ଅପରାଧ, କ୍ରମଶଃ, ସେହି କଥାକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ ଯାହାକୁ ଯୋହନ ପ୍ରକାଶିତବାକ୍ୟର ପୁସ୍ତକରେ ପଶୁର ପ୍ରତିମା ଏବଂ ପଶୁର ଚିହ୍ନ ବୋଲି ପରିଚୟ କରାନ୍ତି।

William Miller based most, if not all, of his prophetic applications upon his identification of two desolating powers, represented as the “daily” (pagan Rome), and the second desolating power, which is expressed two ways, as the transgression of desolation (the combination of church and state), in the Revelation—as the image of the beast (the papal prophetic structure), and the abomination of desolation (the worship of the sun) in Revelation—as the mark of the beast. The understanding derived by Miller from Paul’s presentation in 2 Thessalonians was a primary foundational understanding of Miller, who is the symbol of the foundations of Adventism. Paul claims that those who do not love the truth represented in chapter two of 2 Thessalonians are those who receive strong delusion.

William Miller hojiirra oolmaawwan raajii isaa keessaa hundumaa yoo ta’uu baatellee, irra caalaa isaanii kan hundeesse humnoota badiisa fidan lama adda baasuu isaa irratti ture; isaanis “kan guyyaa guyyaa” (Roomaa waaqolii tolfamoo waaqeffattu) fi humna badiisa fidu isa lammaffaatiin bakka buufamu. Humni badiisa fidu inni lammaffaan kun karaa lamaan ibsama: akka seera cabsuu badiisa fiduutti (walitti makamuu waldaa kiristaanaa fi mootummaa), Mul’ata keessatti immoo—akka fakkii bineensichaatti (caasaa raajii paaphaasummaa); akkasumas akka wanta jibbisiisaa badiisa fiduutti (waaqeffannaa aduu), Mul’ata keessatti immoo—akka mallattoo bineensichaatti. Hubannaan Miller ibsa Phaawulos 2 Tasalonqee keessatti dhiheesse irraa baafate, Miller isa mallattoo hundeewwan Adveentizimii ta’eef, hubannoo bu’uuraa isa ijoo ture. Phaawulos warri dhugaa 2 Tasalonqee boqonnaa lama keessatti dhihaatte hin jaallanne warra dogoggorsa cimaa fudhatan ta’uu isaanii ni ibsa.

In Daniel’s three verses (Daniel 12:9–11) the symbolic understanding in the latter days cannot include the application of time, for as of October 22, 1844; the application of prophetic time is no longer valid. The 9/11 verses represent two distinct periods of thirty years and twelve hundred and sixty years. The numbers forty and the number twelve hundred and sixty are both symbols of a prophetic wilderness, and are prophetically interchangeable. Therefore, twelve hundred and sixty can be understood as forty, and forty is the tithe of four hundred. The 9/11 verses symbolize the number of the everlasting covenant, as represented by four hundred (Abraham) in connection with thirty (Paul). The ‘wilderness’ represented by ‘twelve hundred and sixty’ aligns with a ‘wilderness of forty’, and forty, is a tithe of four hundred. Thirty is thirty. Four hundred and thirty is produced by the number four hundred added to the number thirty, which in Ezekiel chapter four is represented as three hundred and ninety added to the number forty.

Caqasoota Daaniʼel sadan (Daaniʼel 12:9–11) keessatti, guyyoota gara dhumaatti hubannaan mallattoo irratti hundaaʼe hojiirra oolmaa yeroo of keessatti hammachuu hin dandaʼu; sababiin isaas, Onkololeessa 22, 1844 irraa eegalee hojiirra oolmaan yeroo raajii kana booda fudhatama hin qabu. Caqasoonni 9/11 yeroowwan adda addaa lama, waggoota soddomaafi waggoota dhibba kudha lamaa fi jaatama, bakka buʼu. Lakkoofsi afurtamaa fi lakkoofsi dhibba kudha lamaa fi jaatamaa lamaan isaanii iyyuu mallattoolee lafa onaa raajii ti; akka raajiittis tokko bakka isa kaanii buʼuu dandaʼu. Kanaafuu, dhibbi kudha lamaa fi jaatamni akka afurtamaatti hubatamuu dandaʼa; afurtamni immoo kurnoo dhibba afurii ti. Caqasoonni 9/11 lakkoofsa kakuu bara baraa isa dhibba afur (Abrahaam) soddoma (Phaawulos) wajjin walitti hidhameen bakka buufamu mallatteessu. ‘Lafti onaa’ ‘dhibba kudha lamaa fi jaatamaan’ bakka buufamu ‘lafa onaa afurtamaa’ wajjin wal sima; afurtamni immoo kurnoo dhibba afurii ti. Soddomni soddoma dha. Dhibbi afurii fi soddomni lakkoofsa dhibba afurii lakkoofsa soddomaatti idaʼuudhaan argama; kunis Hisqiʼeel boqonnaa afur keessatti akka dhibba sadii fi sagaltama lakkoofsa afurtamaatti idaʼuutti ibsama.

The 9/11 verses in chapter twelve represent the middle of three prophetic periods in the chapter, and they are a symbol of the everlasting covenant that is unsealed in the latter days. The unsealing of the meaning of four hundred and thirty in the latter days is brought about in chapter four of Ezekiel.

ଅଧ୍ୟାୟ ବାରରେ ଥିବା 9/11 ପଦଗୁଡ଼ିକ ଏହି ଅଧ୍ୟାୟରେ ଉଲ୍ଲେଖିତ ତିନୋଟି ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ କାଳଖଣ୍ଡର ମଧ୍ୟଭାଗକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ, ଏବଂ ସେଗୁଡ଼ିକ ଶେଷ ଦିନମାନରେ ମୁକ୍ତ ହେଉଥିବା ଅନନ୍ତ ସନ୍ଧିର ଏକ ପ୍ରତୀକ ଅଟେ। ଶେଷ ଦିନମାନରେ ଚାରି ଶତ ତିରିଶିର ଅର୍ଥର ମୁକ୍ତିକରଣ ଯେହିଜ୍କେଲଙ୍କ ଅଧ୍ୟାୟ ଚାରିରେ ସଂପାଦିତ ହୁଏ।

The Lion of the tribe of Judah is now unsealing the final warning message to those who have by faith entered into the Most Holy Place with Ezekiel, John, Daniel and Isaiah. That truth is opened up in conjunction with the lifting up of those represented not only as the outcasts of Israel, but as the ensign of the one hundred and forty-four thousand. That truth is set within the context of the covenant represented by Abraham’s four hundred years in conjunction with the covenant represented by Paul’s thirty years. That truth is set forth in Daniel twelve’s 9/11 verses, which represent the middle of three symbolic periods, which were correctly understood by the Millerites. The middle 9/11 truth that is being unsealed in Daniel twelve is represented in Ezekiel’s three hundred and ninety days and forty days. Those days are opened up to Ezekiel in the thirtieth year of the seventeenth Jubilee cycle, and Ezekiel, as a priest, represents the priesthood of the one hundred and forty-four thousand who are in the middle test of three tests.

Leenci gosa Yihudaa yeroo ammaa warra Hisqiʼeel, Yohaannis, Daaniʼel fi Isaayyaas wajjin amantiidhaan Iddoo Hundumaa Caalaa Qulqulluu keessa seenaniif chaappaa ergaa akeekkachiisaa isa dhumaa banuutti jira. Dhugaan sun ol kaafamuu warra akka warra Israaʼel keessaa gatamaniitti qofa utuu hin taʼin, akka alaabaa warra kuma dhibba tokkoo fi kuma afurtamii afuriittis fakkeeffamanii wajjin walqabatee ifa baʼa. Dhugaan sun haala kakuu waggoota Abrahaam dhibba afuriin mallatteeffamu keessatti, kakuu waggoota Phaawulos soddomaan mallatteeffamuu wajjin walqabsiifamee kaaʼameera. Dhugaan sun caqasoota 9/11 kan Daaniʼel boqonnaa kudha lamaa keessatti dhihaateera; caqasonni kunis yeroowwan mallattoodhaan ibsaman sadan, kanneen hordoftoonni Miiler sirriitti hubatan keessaa isa gidduu bakka buʼu. Dhugaan 9/11 isa gidduu, kan Daaniʼel boqonnaa kudha lamaa keessatti chaappaan isaa banamaa jiru, guyyoota Hisqiʼeel dhibba sadii fi sagaltamaanii fi guyyoota afurtamaan mallatteeffameera. Guyyoonni sun marsaa Iyyoobeelii kudha torbaffaa keessaa bara soddomaffaatti Hisqiʼeeliif ibsamu; Hisqiʼeel immoo, akka lubaatti, lubummaa warra kuma dhibba tokkoo fi kuma afurtamii afur, warra qorumsoota sadan keessaa qorumsa isa gidduu keessa jiranii, bakka buʼa.

Ezekiel is marked within the temple test on the “fifth day” of the “fourth month,” which in Millerite history marked the very middle (“midway”) of the seven months that began at the first disappointment on April 19, 1844, and ended on October 22 of the same year.

Hisqiʼeel qormaata mana qulqullummaa keessatti “jiʼa afuraffaa” keessaa “guyyaa shanaffaa” irratti mallatteeffama; kunis seenaa hordoftoota Miiler keessatti walakkeessa isa sirrii (“walakkaa”) jiʼoota torba yeroo abdii kutannaa isa jalqabaa, Ebla 19, 1844tti jalqabanii Onkololeessa 22 bara sanumaatti xumuraman sanaa kan mallatteessu ture.

“In the summer of 1844, midway between the time when it had been first thought that the 2300 days would end, and the autumn of the same year, to which it was afterward found that they extended, the message was proclaimed in the very words of Scripture: ‘Behold, the Bridegroom cometh!’” The Great Controversy, 398.

དགུན་མཚན་1844 ལོའི་དབྱར་ཁར། 2300 ཉིན་མོ་དེ་ཚར་བའི་དུས་ཚོད་ཞིག་སྔོན་ལ་བསམས་པ་དེ་དང་། དེ་རྗེས་སུ་དེ་ཚོ་སྟོན་ཀའི་དུས་ལ་བསྲིངས་པར་ཤེས་པའི་ལོ་དེའི་སྟོན་ཀ་གཉིས་ཀྱི་བར་དུ། འཕྲིན་དེ་གསུང་རབ་ཀྱི་ཚིག་དངོས་ཡིན་པ་བཞིན་བསྒྲགས་པ་ཡིན། “ལྟོས་དང་། མག་པ་འོང་གི་འདུག!” The Great Controversy, 398.

July 21, 1844 was midway in the seven sacred months, and on that date Samuel Snow was at the Boston Tabernacle presenting his message of the Midnight Cry. There, for the first time in a public presentation he “proclaimed in the very words of Scripture: ‘Behold, the Bridegroom cometh!’” We are now symbolically standing with Ezekiel in the Boston Tabernacle, shortly before the lifting up of the messengers of the midnight cry go forth like a tidal wave. The prophetic process of lifting up the ensign is represented in the prophetic line of Islam in Revelation chapter nine. Ezekiel chapter four provides the second witness and the conclusion of that prophecy of three hundred and ninety-one years and fifteen days, and he does so in chapter four.

ଇଂରାଜୀରୁ ଓଡ଼ିଆକୁ ସ୍ୱାଭାବିକ, ପ୍ରକାଶନଯୋଗ୍ୟ ଅନୁବାଦ: ୨୧ ଜୁଲାଇ, ୧୮୪୪ ସାତ ପବିତ୍ର ମାସର ମଧ୍ୟବିନ୍ଦୁରେ ପଡ଼ିଥିଲା, ଏବଂ ସେହି ତାରିଖରେ ସାମୁଏଲ ସ୍ନୋ ବୋଷ୍ଟନ ଟ୍ୟାବର୍ନାକଲରେ ଉପସ୍ଥିତ ହୋଇ ତାଙ୍କର “ମଧ୍ୟରାତ୍ରିର କ୍ରନ୍ଦନ” ବାର୍ତ୍ତା ପ୍ରସ୍ତୁତ କରୁଥିଲେ। ସେଠାରେ, ସାର୍ବଜନୀନ ଉପସ୍ଥାପନାରେ ପ୍ରଥମଥର ପାଇଁ ସେ “ଶାସ୍ତ୍ରର ନିଜ ଶବ୍ଦରେ ଏହା ଘୋଷଣା କଲେ: ‘ଦେଖ, ବର ଆସୁଛନ୍ତି!’” ଏବେ ଆମେ ପ୍ରତୀକାତ୍ମକ ଭାବରେ ବୋଷ୍ଟନ ଟ୍ୟାବର୍ନାକଲରେ ଇଜିକିଏଲଙ୍କ ସହ ଦଣ୍ଡାୟମାନ ଅଛୁ, ଏବଂ ସେହି ସମୟର କିଛି ପୂର୍ବରେ ଯେତେବେଳେ ମଧ୍ୟରାତ୍ରିର କ୍ରନ୍ଦନର ସନ୍ଦେଶବାହକମାନଙ୍କର ଉତ୍ଥାନ ଜ୍ୱାର ତରଙ୍ଗ ସଦୃଶ ଆଗକୁ ପ୍ରସ୍ଥାନ କରିବ। ପତାକାକୁ ଉତ୍ତୋଳନ କରିବାର ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ପ୍ରକ୍ରିୟା, ପ୍ରକାଶିତ ବାକ୍ୟ ଅଧ୍ୟାୟ ୯ରେ ଇସ୍ଲାମର ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ରେଖାରେ ପ୍ରତିନିଧିତ୍ୱ କରାଯାଇଛି। ଇଜିକିଏଲ ଅଧ୍ୟାୟ ୪ ଦ୍ୱିତୀୟ ସାକ୍ଷୀ ପ୍ରଦାନ କରେ, ଏବଂ ତିନି ଶ ଏକୋନବେ ବର୍ଷ ଓ ପନ୍ଦର ଦିନର ସେହି ଭବିଷ୍ୟଦ୍ବାଣୀର ଉପସଂହାରକୁ ମଧ୍ୟ ପ୍ରଦର୍ଶନ କରେ; ଏବଂ ସେ ଏହାକୁ ଅଧ୍ୟାୟ ୪ରେ କରନ୍ତି।

We will continue these things in the next article.

Mi yɛbɛtoa so wɔ nneɛma yi ho wɔ asɛm a edi hɔ no mu.