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

Dalam kitab Yehezkiel terdapat tiga belas rujukan kepada tarikh; enam merujuk kepada Yerusalem, enam merujuk kepada Mesir, dan satu kepada Tirus. Semua rujukan itu ditempatkan dalam konteks pemberontakan, yang dilambangkan oleh angka “tiga belas”. Pada tahun selepas isteri Yehezkiel meninggal dunia akibat serangan angin ahmar, yang menandakan permulaan kepungan ketiga, Yehezkiel diperintahkan untuk bernubuat menentang Mesir, dengan menyatakan bahawa negeri itu akan menjadi tandus selama empat puluh tahun.

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

Und ich will das Land Ägypten öde machen inmitten der Länder, die öde sind, und seine Städte sollen inmitten der verwüsteten Städte vierzig Jahre öde liegen; und ich will die Ägypter unter die Nationen zerstreuen und sie in die Länder versprengen. Doch so spricht der Herr, HERR: Am Ende von vierzig Jahren will ich die Ägypter aus den Völkern sammeln, unter die sie zerstreut worden sind; und ich will die Gefangenschaft Ägyptens wenden und sie in das Land Pathros, in das Land ihres Ursprungs, zurückbringen; und sie sollen dort ein niedriges Königreich sein. Hesekiel 29,12–14.

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

എ.മു. 588-ൽ നിരോധനം ആരംഭിച്ചു; അതിന് ഒരു വർഷം ശേഷം, എ.മു. 587-ൽ യെഹെസ്‌കേലിനോടു സംസാരിപ്പാൻ കല്പിക്കപ്പെട്ടു. പതിനേഴാം വാക്യത്തിൽ, എ.മു. 571-ൽ ഈജിപ്ത് ചെയ്ത സേവനത്തിനുള്ള പ്രതിഫലമായി ബാബേലിന് കൊടുക്കപ്പെടുമെന്ന് നിർണ്ണയിക്കപ്പെടുന്നു. ബൈബിൾ കാലഗണനാപണ്ഡിതന്മാർ ആ വാക്യങ്ങളിൽ സൂചിപ്പിക്കപ്പെട്ട നാല്പതു വർഷക്കാലമായി എ.മു. 567 മുതൽ എ.മു. 527 വരെയാണെന്ന് നിർദ്ദേശിക്കുന്നു; കൂടാതെ, എ.മു. 587-ൽ പ്രസ്താവിക്കപ്പെട്ട പ്രാരംഭ ന്യായവിധിസന്ദേശത്തിൽനിന്ന് പതിനേഴാം വാക്യത്തിലെ എ.മു. 571-ലെ പ്രസ്താവനയിലേക്കു—യഹോവ ഈജിപ്തിനെ നെബൂഖദ്‌നേസറിന്റെ കയ്യിൽ ഏല്പിച്ചിരിക്കുന്നു എന്ന പ്രഖ്യാപനത്തിലേക്കു—നോക്കുമ്പോൾ, ‘പതിനേഴു വർഷ’ കാലയളവൊന്നിനെ നാം കണ്ടെത്തുന്നു.

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

Armata lui Nebucadnețar a purtat o campanie lungă și dificilă împotriva Tirului (asediul a durat aproximativ 13 ani, circa 586–573 î.Hr.). Ostașii au muncit extrem de greu (fiecare cap a ajuns pleșuv și fiecare umăr s-a ros până la piele de la purtarea poverilor), totuși nu au primit nici o plată însemnată sau pradă din Tirul însuși. Din pricina acestei osteneli nerentabile, Dumnezeu a hotărât să-i dea Egiptul lui Nebucadnețar drept răsplată („plată”) pentru lucrarea pe care armata lui a făcut-o împotriva Tirului.

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

و در همان خانه بمانید و از آنچه به شما می‌دهند بخورید و بنوشید، زیرا کارگر مستحق مزد خویش است. از خانه‌ای به خانهٔ دیگر منتقل نشوید. لوقا 10:7.

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

Вавилонский царь Навуходоносор сначала взял Тир, а после тринадцатилетней осады ему был отдан Египет. Прежде чем взять Тир, он взял Иерусалим в 586 году до Р. Х., затем осуществил тринадцатилетнюю осаду Тира, а после того — Египет. Иерусалим был взят в 586 году до Р. Х., и осада Тира началась в 586 году до Р. Х. и продолжалась до 573 года до Р. Х. Число тринадцать связано с Соединёнными Штатами.

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

خواهر وایت به ما آگاه می‌سازد که اورشلیم در کتاب حزقیال نمایندۀ کلیسای لاودیکیه‌ای ادونتیست‌های روز هفتم است، و نبوکدنصر، پادشاه شمال، نمایندۀ قدرت پاپی در ایام آخر می‌باشد. در نمونۀ تاریخیِ باب بیست‌ونهم، دزدانِ قومِ تو در ایام آخر، که نمایندۀ روم پاپی هستند، در این باب سه موجودیت را فتح می‌کنند. نخست اورشلیم را می‌گیرد، سپس صور را، و سرانجام مصر را.

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

La judecata se începe cu casa lui Dumnezeu, iar cornul protestantismului din Statele Unite este mai întâi cucerit înainte de legea duminicală. Cornul protestantismului apostat din Statele Unite include biserica adventistă de ziua a șaptea laodiceană, care reprezintă fostul popor al legământului, trecut cu vederea, așa cum a fost Israelul antic în anul 34 și protestanții în 1844. Trecerea cu vederea a acelor foști oameni ai legământului ai lui Dumnezeu în anii 34 și 1844 este reprezentată, de ambele dăți, în istoria profetică a profeției celor două mii trei sute de ani din Daniel 8:14. La judecata se începe cu casa lui Dumnezeu, iar cornul protestantismului este judecat înaintea cornului republicanismului.

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

Quia venit tempus ut iudicium incipiat a domo Dei; quod si primum a nobis, quis finis eorum qui non obediunt Evangelio Dei? 1 Petri 4:17.

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

Prima mențiune a judecății Egiptului se află în primul verset al capitolului douăzeci și nouă, iar ultima dată menționată de Ezechiel în legătură cu Egiptul se găsește în versetul „șaptesprezece” al aceluiași capitol. Capitolul identifică Roma modernă ca biruind mai întâi cornul protestantismului și apoi Tirul, care reprezintă cornul republicanismului, biruit la legea duminicală ce urmează să vină curând. Când Tirul (Statele Unite) este cucerit de Nebucadnețar la legea duminicală, și Egiptul este dat în mâinile lui. În acel moment, rana de moarte a papalității este vindecată. Nu numai că rana de moarte a papalității este atunci vindecată, dar Ezechiel ne înștiințează că aceasta are loc în timpul perioadei ploii târzii.

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

În ziua aceea voi face să odrăslească cornul casei lui Israel și îți voi da deschiderea gurii în mijlocul lor; și vor cunoaște că Eu sunt Domnul. Ezechiel 29:21.

Jacob and Israel

יעקב וישראל

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

Исаия определяет, что Израиль пускает почки, расцветает и наполняет всю землю плодом. Именно дождь производит три этапа — пускание почек, цветение и приношение плода, и, согласно Исаии, поздний дождь приходит тогда, когда «бурный ветер» удержан. Далее он указывает, что в течение периода пускания почек, цветения и приношения плода грехи Иакова должны быть очищены, и еврейское слово, переведённое как «очищены», означает «искуплены».

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

멎게 하시며, 동풍 부는 날에 그의 거친 바람을 그치게 하시는도다. 그러므로 이로 말미암아 야곱의 죄악이 속함을 받으리니, 그의 죄를 제거하는 모든 열매는 곧 그가 제단의 모든 돌을 부서진 백악석 같게 만들 때에 아세라 목상들과 우상들이 다시 서지 못하게 되는 이것이라. 이사야 27:8, 9.

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

Когда четыре ветра (его бурный ветер) распри удерживаются, начинается запечатление ста сорока четырёх тысяч, и мудрые и нечестивые в адвентизме в конечном итоге отделяются друг от друга, и всё это совершается в «день восточного ветра». Время запечатления началось с окропления при 9/11 и завершается полным излиянием при воскресном законе, когда земля затем наполняется плодом. Время запечатления есть поступательное очищение и очищающее удаление в согласии с третьей главой Малахии. Но в семнадцатилетний период, представленный начальной и конечной датами двадцать девятой главы Иезекииля, совершается завоевание шестого царства библейского пророчества, представленного Иерусалимом, символом рога протестантизма — церкви, и Тиром, символом рога, или республиканизма, — государства. Сразу после окончания тринадцатилетней осады Тира происходит завоевание седьмого царства десяти царей, представленного Египтом. Три завоевания — Иерусалима, Тира и Египта — происходят тогда, когда «рог дома Израилева» произрастает и ему даётся отверстие уст.

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

Baada ya sheria ya Jumapili, ukimya wa kinabii wa kuhani Ezekieli na wa kuhani Zakaria unafikia mwisho wake, wakati ambapo Marekani na punda wa Balaamu wote wawili wanaponena. Bwana huipa nyumba ya Israeli “kufunguliwa kwa kinywa” katika sheria ya Jumapili. Wakati huo dhambi za Yakobo zimekwisha kutakaswa, na jina lake hubadilishwa kuwa nyumba ya Israeli. Ujumbe wanaoutangaza unawakilishwa na shahidi wa tatu wa ukimya wa kinabii, anayewakilishwa na Danieli, ambaye ndipo hupewa ujumbe wa Danieli sura ya kumi na moja, ambao pia ndio maono ya Habakuki ambayo ndipo ‘husema wala hayadanganyi.’ Ezekieli, Zakaria, na Danieli wanawiana na utangazaji wa kilio kikuu cha malaika wa tatu, kama vile Yeremia pia afanyavyo katika sura ya kumi na tano, ambako ameahidiwa kuwa kinywa cha Mungu ikiwa angerudi nyuma kutoka kwa kuvunjika moyo kwa kwanza.

Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:18, 19.

என் வேதனை ஏன் இடையறாததாக இருக்கிறது? என் காயம் ஏன் ஆறாததாக இருந்து, குணமாக மறுக்கிறது? நீர் எனக்குப் பொய்யனாகவும், வற்றிப்போகும் நீராகவும் இருப்பீரோ? ஆகையால் கர்த்தர் இவ்வாறு சொல்லுகிறார்: நீ திரும்பினால், நான் உன்னை மீண்டும் நிலைநிறுத்துவேன்; நீ என் சந்நிதியில் நிற்பாய்; மேலும், நீ அருமையானதை இழிவானதிலிருந்து பிரித்தெடுத்தால், நீ என் வாய்போல இருப்பாய்; அவர்கள் உன்னிடமே திரும்பட்டும்; ஆனால் நீ அவர்களிடமே திரும்பாதே. எரேமியா 15:18, 19.

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

यीशु अंत को आदि के द्वारा उदाहरण सहित प्रस्तुत करते हैं, और 9/11 पर छिड़काव से कलियाँ फूट निकलीं और याकूब का पौधा बढ़ने लगा; और अंततः जब याकूब का अधर्म दूर कर दिया जाएगा, तब इस्राएल का घराना बोलेगा। 9/11 पर जो कलियाँ वर्षा के द्वारा फूटीं, वे मुहरबन्दी के समय के अंत में होने वाली उस कली फूटने का प्रतीक हैं, जब इस्राएल के घराने का “सींग” फूट निकलेगा, ठीक वहीं जहाँ धर्मत्यागी प्रोटेस्टेंटवाद और रिपब्लिकनवाद के सींग नबूकदनेज़र द्वारा पराजित किए जाते हैं।

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

Sa sandaling iyon, ang pagkakaiba sa pagitan ng huwad na sungay ng Protestantismo ay inihahambing sa tunay na sungay ng Protestantismo, na itinatanghal sa pamamagitan ng tungkod ni Aaron na namulaklak, bilang pagkakaiba sa iba pang mga tungkod ng mga lipi ng Israel. Ang dalawang petsa sa kabanata dalawampu’t siyam ng Ezekiel ay tumutukoy sa kasaysayan ng pagtataas ng watawat ng isang daan at apatnapu’t apat na libo sa nalalapit na batas ng Linggo.

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

Den prosessen da jorden begynte å skyte knopp, blomstre og fylles med frukt, begynte ved overrislingen av det sildige regn den 11. september, på samme måte som pinsetiden begynte da Kristus åndet noen få dråper på sine disipler, noe som ledet frem til pinsen da den fulle utgytelsen fant sted. Knoppskytingen den 11. september, ved begynnelsen av renselsen av Jakob (fortrengeren), som er beseglingstiden, var et forbilde på knoppskytingen av Israels hus (overvinneren) ved søndagsloven. Knoppskytingen ved enden markerer et skille mellom det tidligere paktsfolket og de hundre og førtifire tusen, på samme måte som ildens utgytelse på Karmel-fjellet gjorde et skille mellom profeten Elia og Ba’als profeter. Dette skillet er fremstilt ved en klasse som profetisk blir gjort til skamme for et forfalsket budskap om fred og trygghet, og den andre klassen er profetisk gledesfylt, og de skal aldri bli gjort til skamme.

The Six Dates of Egypt

از مصر کی چھ تواریخ

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

حزقیال چهار تاریخ دیگر را که با مصر مرتبط‌اند مشخص می‌سازد؛ دو تا از آن تاریخ‌ها سال یازدهم را نشان می‌دهند، و دو تاریخ دیگر سال دوازدهم اسارت را.

The Siege of the Eleventh Year

Al-Ḥiṣār fī al-ʿĀm al-Ḥādī ʿAshar

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

A stalo se v jedenáctém roce, v prvním měsíci, sedmého dne toho měsíce, že ke mně přišlo slovo Hospodinovo: Synu člověčí, zlomil jsem rámě faraóna, krále egyptského; a hle, nebude ovázáno, aby se uzdravilo, nebude na ně přiložen obvaz, aby bylo ovázáno a posíleno k držení meče. Ezechiel 30:20, 21.

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

ਰਾਹੁੰਦਾ ਇਹ ਹੋਇਆ ਕਿ ਗਿਆਰਵੇਂ ਸਾਲ ਵਿੱਚ, ਤੀਜੇ ਮਹੀਨੇ ਦੀ ਪਹਿਲੀ ਤਾਰੀਖ ਨੂੰ, ਯਹੋਵਾਹ ਦਾ ਬਚਨ ਮੇਰੇ ਕੋਲ ਆਇਆ, ਇਹ ਕਹਿੰਦਾ ਹੋਇਆ, “ਹੇ ਮਨੁੱਖ ਦੇ ਪੁੱਤਰ, ਮਿਸਰ ਦੇ ਰਾਜਾ ਫਿਰਉਨ ਅਤੇ ਉਸ ਦੀ ਭੀੜ ਨੂੰ ਆਖ, ‘ਤੂੰ ਆਪਣੀ ਮਹਾਨਤਾ ਵਿੱਚ ਕਿਸ ਵਰਗਾ ਹੈਂ?’” ਹਿਜ਼ਕੀਏਲ 31:1, 2

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

ਦਸਵੇਂ ਅਧਿਆਇ ਦੇ ਤੀਹਵੇਂ ਵਿੱਚ ਬੰਦੀਵਾਸ ਦੇ ਗਿਆਰਵੇਂ ਸਾਲ ਵਿੱਚ ਮਿਸਰ ਅਤੇ ਫਿਰਔਨ ਦੇ ਬਾਂਹ ਟੁੱਟ ਜਾਂਦੇ ਹਨ, ਅਤੇ ਬਾਬਲ ਦੀਆਂ ਬਾਂਹਾਂ ਮਜ਼ਬੂਤ ਕੀਤੀਆਂ ਜਾਂਦੀਆਂ ਹਨ। ਤੀਹਵੇਂ ਅਧਿਆਇ ਦੇ ਇਕੱਤੀਵੇਂ ਵਿੱਚ ਗਿਆਰਵੇਂ ਸਾਲ ਵਿੱਚ ਮਿਸਰ ਦੇ ਪਤਨ ਅਤੇ ਸੰਸਾਰ ਉੱਤੇ ਇਸ ਦੇ ਪ੍ਰਭਾਵ ਦੀ ਪਹਿਚਾਣ ਕਰਾਈ ਜਾਂਦੀ ਹੈ।

The Twelfth Year & Jerusalem’s Fall

Dvanajsta godina i pad Jerusalima

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

Cele două date din al doisprezecelea an se află în Ezechiel treizeci și doi.

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

വന്നു ചേർന്നതു പന്ത്രണ്ടാം ആണ്ടിൽ, പന്ത്രണ്ടാം മാസത്തിൽ, മാസത്തിന്റെ ഒന്നാം ദിവസത്തിൽ, യഹോവയുടെ വചനം എനിക്കു അരുളിച്ചെയ്തതു: മനുഷ്യപുത്രാ, മിസ്രയീമിന്റെ രാജാവായ ഫറവോനെക്കുറിച്ചു ഒരു വിലാപഗാനം എടുത്തു അവനോടു പറയുക: ജാതികളിലെ ബാലസിംഹംപോലെയായിരുന്നു നീ; സമുദ്രങ്ങളിലെ മഹാമത്സ്യംപോലെയും നീ ആയിരുന്നു; നീ നിന്റെ നദികളോടുകൂടെ പുറപ്പെട്ടു വന്നു, നിന്റെ കാലുകളാൽ ജലങ്ങളെ കലക്കി, അവയുടെ നദികളെ മലിനമാക്കി. യഹോവയായ കർത്താവു ഇപ്രകാരം അരുളിച്ചെയ്യുന്നു: ആകയാൽ ഞാൻ അനേകം ജനങ്ങളുടെ സംഘംകൊണ്ടു നിന്റെ മേൽ എന്റെ വല വിരിക്കും; അവർ എന്റെ വലയിൽ നിന്നെ വലിച്ചുകയറ്റും. യെഹെസ്കേൽ 32:1–3.

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

Și a fost așa: în al doisprezecelea an, în ziua a cincisprezecea a lunii, cuvântul Domnului a venit la mine, zicând: „Fiul omului, jelește pentru mulțimea Egiptului și aruncă-i în jos, pe ea și pe fiicele neamurilor vestite, în părțile cele mai de jos ale pământului, împreună cu cei ce se coboară în groapă.” Ezechiel 32:17, 18.

Pharaoh and His Multitude

ფარაონი და მისი სიმრავლე

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

În declarația din capitolul treizeci și unu asupra Egiptului, versetele finale afirmă:

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

Jeg fikk folkene til å skjelve ved lyden av hans fall, da jeg styrtet ham ned i dødsriket sammen med dem som farer ned i avgrunnen; og alle Edens trær, Libanons utvalgte og beste, alle som drikker vann, skal trøstes i jordens nederste dyp. Også de fór ned i dødsriket med ham, til dem som er drept med sverd; og de som var hans arm, de som bodde i hans skygge midt iblant hedningefolkene. Hvem er du således lik i herlighet og storhet blant Edens trær? Likevel skal du føres ned sammen med Edens trær til jordens nederste dyp; du skal ligge midt iblant de uomskårne, sammen med dem som er drept ved sverd. Dette er Farao og hele hans mengde, sier Herren Gud. Esekiel 31:16–18.

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

در اعلان داوریِ فصل سی‌ودوم بر مصر، آیات پایانی سخن فصل سی‌ویکم را تکرار کرده و بسط می‌دهند، و نیز مشتمل بر بیانی پایانیِ موازی هستند.

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

Porque puse mi terror en la tierra de los vivientes; y será puesto en medio de los incircuncisos con los muertos a espada, Faraón y toda su multitud, dice el Señor Dios. Ezequiel 32:32.

The Seventeen years of Chapter Twenty-nine

الفصل التاسع والعشرون: السبعة عشر عامًا

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

التواريخ الواردة ضمن فترة السبع عشرة سنة الممثَّلة في الأصحاح التاسع والعشرين تُحدِّد نبوخذنصر فاتحًا لمصر، كما تُبيِّن فترة خرابٍ لمصر مدتها أربعون سنة. ويمثِّل العدد أربعون البرية، رمزًا للألف سنة التي تكون فيها الأرض خربة.

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

Jeg skuet jorden, og se, den var øde og tom, og himlene, og de hadde intet lys. Jeg skuet fjellene, og se, de skalv, og alle haugene bevet. Jeg skuet, og se, det var intet menneske, og alle himmelens fugler var flyktet. Jeg skuet, og se, det fruktbare land var en ørken, og alle dets byer var nedbrutt for Herrens åsyn og ved hans brennende vrede. For så har Herren sagt: Hele landet skal bli til ødemark; men jeg vil ikke gjøre fullstendig ende. Jeremia 4:23–27.

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

Na koncu štiridesetih let opustošenja Egipta iz devetindvajsetega poglavja Ezekiela je prikazano končno vstajenje hudobnih in njihovo dokončno uničenje.

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

भय, और गड़हा, और फंदा, हे पृथ्वी के निवासी, तुझ पर आ पड़े हैं। और ऐसा होगा कि जो भय के शब्द से भागेगा, वह गड़हे में गिरेगा; और जो गड़हे के बीच में से ऊपर निकलेगा, वह फंदे में पकड़ा जाएगा; क्योंकि ऊँचाई पर की खिड़कियाँ खुल गई हैं, और पृथ्वी की नेवें काँप रही हैं। पृथ्वी सर्वथा टूट गई है, पृथ्वी पूर्ण रूप से फट गई है, पृथ्वी अत्यन्त हिलाई गई है। पृथ्वी मतवाले के समान इधर-उधर डगमगाएगी, और झोंपड़ी के समान हटाई जाएगी; और उसका अपराध उस पर भारी होगा; और वह गिरेगी, और फिर न उठेगी। और उस दिन ऐसा होगा कि यहोवा ऊँचाई पर के ऊँचे जनसमूह को, और पृथ्वी पर के पृथ्वी के राजाओं को दण्ड देगा। और वे बटोरकर इकट्ठे किए जाएँगे, जैसे बन्दी गड़हे में इकट्ठे किए जाते हैं, और वे बन्दीगृह में बन्द किए जाएँगे, और बहुत दिनों के बाद उनकी सुधि ली जाएगी। यशायाह 24:17–22.

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

الرسالة في سفر حزقيال التي تجمعها التواريخ الستة المرتبطة بمصر تُعرِّف بالهلاك النهائي لقوى التنين الأرضية، الذي يبدأ عند قانون الأحد الوشيك المجيء، ويستمر حتى الهلاك الأخير للمصريين الأشرار في نهاية الألفية.

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

În mărturia profetică, fiara și prorocul mincinos își ajung sfârșitul în iazul de foc, care reprezintă a Doua Venire a lui Hristos, însă nimicirea puterii balaurului în iazul de foc are loc la sfârșitul mileniului.

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

Y la bestia fue apresada, y con ella el falso profeta que hacía señales delante de ella, con las cuales engañó a los que habían recibido la marca de la bestia y a los que adoraban su imagen. Ambos fueron lanzados vivos a un lago de fuego que arde con azufre. Y los demás fueron muertos con la espada de aquel que montaba el caballo, la cual espada salía de su boca; y todas las aves se saciaron de las carnes de ellos. Apocalipsis 19:20, 21.

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

La bestia y el falso profeta llegan proféticamente a su fin en la segunda venida de Cristo, pero el dragón encuentra su destino mil años después, en la tercera venida de Cristo.

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

E eu vi descer do céu um anjo, que tinha a chave do abismo e uma grande cadeia na sua mão. E ele prendeu o dragão, a antiga serpente, que é o Diabo e Satanás, e amarrou-o por mil anos, e lançou-o no abismo, e encerrou-o, e pôs selo sobre ele, para que não mais enganasse as nações, até que os mil anos se cumprissem; e depois disso importa que seja solto por um pouco de tempo. Apocalipse 20:1–3.

The Eleventh and Twelfth Years

الحادية عشرة والثانية عشرة

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

ఆదికాండము ఇరవై తొమ్మిదవ అధ్యాయములోని రెండు తేదీలలో సూచించబడిన “పదిహేడు” సంవత్సరాల కాలం చెర ప్రారంభమైన పదవ సంవత్సరంలో మొదలై ఇరవై ఏడవ సంవత్సరంలో ముగిసెను. ముప్పైవ అధ్యాయం మరియు ముప్పై ఒకటవ అధ్యాయముల సందేశాలు పదకొండవ సంవత్సరంలో ప్రకటించబడెను; ముప్పై రెండవ అధ్యాయములో సూచించబడిన రెండు తేదీలు చెర యొక్క పన్నెండవ సంవత్సరంలో ఇవ్వబడెను. పదవ సంవత్సరంలో, దాదాపు యెరూషలేము ముట్టడి ఆరంభకాలమున ప్రారంభమైన ఆ పదిహేడు సంవత్సరాల కాలానంతరం, ముప్పైవ మరియు ముప్పై ఒకటవ అధ్యాయములలో ఉంచబడిన పదకొండవ సంవత్సరపు ఐగుప్తు సంబంధమైన రెండు సందేశాలు వచ్చెను. కలిపి చూచినప్పుడు, పదకొండవ సంవత్సరపు ఆ రెండు సందేశాలు ఆదివారపు ధర్మశాసనానికి కాస్త ముందున్న ఒక సందేశాన్ని సూచించుచున్నవి. పన్నెండవ సంవత్సరపు మరి రెండు ఐగుప్తు సంబంధమైన సందేశాలు క్రీ.పూ. 586/585 లో యెరూషలేము నాశనమైన సమయములో గాని, లేదా దానికి కొద్దికాలానంతరముగాని సంభవించెను.

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

Meldingen om Kristi komme forkynnes som en del av Midnattsropets budskap, som ved søndagsloven går over til høye rops budskap. To budskap om Egypt forkynnes før søndagsloven, og to budskap om Egypt forkynnes ved eller like etter søndagsloven. Fordoblingen av de budskapene som gis i det samme året, under beleiringen som kulminerer i Jerusalems ødeleggelse, og de to andre budskapene ved søndagsloven, er et forbilde på den andre engels budskap, hvor det alltid er en fordobling.

A second message is always followed by the third message.

Mesajul al doilea este întotdeauna urmat de al treilea mesaj.

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

„Prin condei și prin glas trebuie să facem să răsune proclamarea, arătând ordinea lor și aplicarea profețiilor care ne aduc la solia îngerului al treilea. Nu poate exista o a treia fără prima și a doua. Aceste solii trebuie să le vestim lumii prin publicații, prin cuvântări, arătând, pe firul istoriei profetice, lucrurile care au fost și lucrurile care vor fi.” Selected Messages, cartea 2, 104, 105.

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

În timpul celei de-a treia solii, ușa harului se închide. Harul încercării se încheie pentru Statele Unite la legea duminicală, iar harul încercării se încheie pentru lume atunci când Mihail Se ridică. Ambele uși închise reprezintă o a treia solie, care este întotdeauna precedată de a doua solie, care este întotdeauna o solie dublă.

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

Împuternicirea celui de-al doilea înger se realizează atunci când i se alătură solia Strigătului de la Miezul Nopții. Cele două solii rostite asupra omenirii, așa cum sunt reprezentate prin rostirile lui Ezechiel asupra Egiptului în capitolele treizeci și treizeci și unu, identifică momentul când solia Strigătului de la Miezul Nopții se unește cu cel de-al doilea înger, iar cele două solii din capitolul treizeci și doi identifică împuternicirea celui de-al treilea înger în marea strigare.

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

Roțile lui Ezechiel ale interacțiunii complexe a evenimentelor omenești identifică ultima avertizare pentru omenire, care este avertizarea celui de-al treilea înger, iar cel de-al treilea înger este alcătuit din avertizările primului și celui de-al doilea înger. Strigătul de la miezul nopții înainte de legea duminicală și marea strigare după legea duminicală sunt reprezentate de cele patru date ale lui Ezechiel, care se încadrează în cei „șaptesprezece” ani ai datelor alfa și omega din capitolul douăzeci și nouă, care se aliniază cu istoria ascunsă din Daniel unsprezece cu patruzeci, așa cum este reprezentată în versetele unsprezece până la șaisprezece ale aceluiași capitol.

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

در فصل دهمِ دانیال، دانیال، همانندِ حزقیال، لال گردانیده می‌شود. لالیِ دانیال در میانِ سه لمس پدید می‌آید؛ لمسِ نخست و سوم از سوی فرشته جبرئیل بود و لمسِ میانی، لمسِ مسیح بود. دانیال، همانندِ پطرس در فاصلهٔ میانِ قیصریهٔ فیلیپی و صلیب، در میانه قرار دارد. پطرس در میانه، مسیحِ جلال‌یافته را دید، چنان‌که دانیال نیز در فصل دهم دید. میانهٔ سه فرشته، پیامِ دوم است، که ترکیبی از دو پیام می‌باشد.

5th Day of the 4th Month & 1844

Ziua a 5-a a lunii a 4-a și 1844

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

در حزقیال، باب اوّل، آیات یک و دو، حزقیال در روز پنجمِ ماه چهارم قرار دارد، که با میانهٔ حرکتِ ماه هفتم در سال 1844 منطبق است. حزقیال در میانهٔ 19 آوریل و 22 اکتبر 1844 قرار دارد، همان‌گونه که ساموئل اسنو، پیام‌آورِ فریادِ نیمه‌شب در 1844، نیز چنین بود، هنگامی که نخستین دیدگاهِ روشنِ خود از پیام را در بوستون عرضه کرد؛ 93 روز پس از 19 آوریل و 93 روز پیش از آن‌که در 22 اکتبر 1844 در بسته شد. ساموئل اسنو در 21 ژوئیهٔ 1844 در بوستون بود، در میانهٔ حرکتِ ماه هفتم، و آگاه نبود که از لحاظ نبوی با پطرس بر کوهِ تبدّلِ هیئت، با حزقیال در سال سی‌امِ هفدهمین چرخهٔ یوبیل، و با دومین تماسِ دانیال در رؤیای آینه‌گونِ باب دهم ایستاده است. سال 2026 نمایانگرِ چهل‌وهفتمین سالِ هفتادمین چرخهٔ یوبیل است که در 2028 به پایان می‌رسد.

Tyre

صور

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

Enne kui pöördume tagasi Hesekieli kuue Jeruusalemma puudutava viite dateeringu juurde, peaksime esmalt kindlaks tegema selle ühe kuupäeva, mis kuulutati Tüürose vastu.

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

Und es geschah im elften Jahr, am ersten Tag des Monats, da erging das Wort des HERRN an mich, indem er sprach: Menschensohn, weil Tyrus über Jerusalem gesagt hat: Ha! Zerbrochen ist die, welche die Tore der Völker war; sie hat sich mir zugewandt; ich werde erfüllt werden, nun da sie verwüstet ist — darum, so spricht der Herr, HERR: Siehe, ich komme gegen dich, Tyrus, und werde viele Nationen gegen dich heraufführen, wie das Meer seine Wogen heraufführt. Und sie werden die Mauern von Tyrus zerstören und seine Türme niederreißen; ich werde auch seinen Staub von ihm wegfegen und es machen wie die kahle Oberfläche eines Felsens. Ein Ort zum Ausbreiten von Netzen wird es sein mitten im Meer; denn ich habe es geredet, spricht der Herr, HERR; und es wird den Nationen zur Beute werden. Und seine Tochterstädte, die auf dem freien Feld sind, werden durch das Schwert erschlagen werden; und sie werden erkennen, dass ich der HERR bin. Denn so spricht der Herr, HERR: Siehe, ich werde Nebukadrezar, den König von Babylon, einen König der Könige, von Norden her über Tyrus bringen, mit Pferden und mit Wagen und mit Reitern und Scharen und mit zahlreichem Volk.

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

El va ucide cu sabia pe fiicele tale de pe câmp; va ridica împotriva ta o întăritură, va înălța un val de pământ împotriva ta și va ridica scutul împotriva ta. Va așeza mașini de război împotriva zidurilor tale și, cu securile sale, îți va dărâma turnurile. Din pricina mulțimii cailor lui, praful lor te va acoperi; zidurile tale se vor zgudui de vuietul călăreților, al roților și al carelor, când va intra pe porțile tale, cum se intră într-o cetate în care s-a făcut o spărtură. Cu copitele cailor săi îți va călca toate ulițele; îți va ucide poporul cu sabia, iar stâlpii puterii tale vor cădea la pământ. Îți vor jefui bogățiile și îți vor prăda mărfurile; îți vor dărâma zidurile și îți vor nimici casele tale plăcute; iar pietrele tale, lemnele tale și praful tău le vor arunca în mijlocul apelor. Voi face să înceteze zgomotul cântărilor tale, iar sunetul harfelor tale nu se va mai auzi. Te voi face ca vârful unei stânci: vei fi un loc unde se întind mrejele; nu vei mai fi zidită niciodată; căci Eu, Domnul, am vorbit, zice Domnul Dumnezeu.

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

Так говорит Господь Бог Тиру: не содрогнутся ли острова от шума падения твоего, когда застонут раненые, когда среди тебя совершится побоище? Тогда все князья моря сойдут с престолов своих, сложат с себя ризы свои и снимут с себя узорчатые одежды свои; облекутся в трепет, сядут на землю и будут трепетать ежеминутно и ужасаться о тебе. И поднимут о тебе плач и скажут тебе: как ты погиб, населённый мореходами, город прославленный, который был силён на море, он и жители его, наводившие ужас свой на всех, обитающих в нём! Ныне содрогнутся острова в день падения твоего; да, острова, которые в море, смутятся от исчезновения твоего. Ибо так говорит Господь Бог: когда Я сделаю тебя городом опустошённым, подобным городам необитаемым; когда возведу на тебя бездну, и великие воды покроют тебя; когда низведу тебя с нисходящими в могилу, к народу древних времён, и помещу тебя в преисподних местах земли, в пустынях вековых, с нисходящими в могилу, чтобы ты не был населён; и явлю славу в земле живых; Я обращу тебя в ужас, и не будет тебя более; и хотя будут искать тебя, ты уже никогда не будешь найден, говорит Господь Бог. Иезекииль 26:1–21.

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

Mesajul despre Tir a fost proclamat în anul în care Ierusalimul a fost nimicit și el reprezintă răsturnarea celei de-a șasea împărății din profeția biblică la legea duminicală care va veni curând. La legea duminicală, Statele Unite (Tirul) se bucură în mod profetic, deoarece au răsturnat Ierusalimul, pe care sora White îl identifică drept biserica adventistă de ziua a șaptea laodiceană, pe care Ezechiel o numește „porțile popoarelor”. Tir arată că Ierusalimul „era” porțile popoarelor, la timpul trecut. O „poartă” este, în sens profetic, o biserică.

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

Y tuvo miedo, y dijo: ¡Cuán terrible es este lugar! No es otra cosa que casa de Dios, y puerta del cielo. Y se levantó Jacob de mañana, y tomó la piedra que había puesto por su cabecera, y la alzó por señal, y derramó aceite encima de ella. Y llamó el nombre de aquel lugar Bet-el, aunque Luz era el nombre de la ciudad primero. Génesis 28:17–19.

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

لفظ «بيت إيل» يعني بيت الله، وصور تفرح لأنها قد أرغمت كنيسة لاودكية الأدفنتستية السبتيّة على قبول فرض عبادة الشمس. ولكن على الرغم من هذا الابتهاج الضالّ من جانب الذين يفرضون عبادة الشمس، يعلن الله على لسان حزقيال: «هأنذا عليكِ يا صور، وأُصعِد عليكِ أممًا كثيرة كما يُصعِد البحر أمواجه. فيهدمون أسوار صور ويهدمون أبراجها.»

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

„Zidurile Tirului” reprezintă protecția Tirului. Un „zid” este simbolul Celor Zece Porunci.

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

„Proorocul descrie aici un popor care, într-o vreme de îndepărtare generală de adevăr și neprihănire, caută să restaureze principiile care sunt temelia Împărăției lui Dumnezeu. Ei sunt dregători ai spărturii făcute în Legea lui Dumnezeu — zidul pe care El l-a așezat în jurul aleșilor Săi pentru ocrotirea lor și a cărui ascultare de preceptele dreptății, adevărului și curăției trebuie să fie apărarea lor neîncetată.” Profeți și regi, 677.

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

قانون خداوند دیوارِ حفاظت است، اما «دیوارها» به صیغۀ جمع، نمایانگر دو اصلی است که صور را—به‌عنوان نمادی از شاخِ جمهوری‌خواهِ ایالات متحدۀ آمریکا—«محفوظ» داشت و موجب رفاه و کامیابی آن شد.

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

«و او دو شاخ مانند برّه داشت.» شاخ‌های برّه‌مانند نشانۀ جوانی، بی‌گناهی و ملایمت‌اند، و به‌درستی نمایانگر خصلت ایالات متحدۀ آمریکا هستند آنگاه که به نبی به صورت «برآمدن» در سال 1798 عرضه شد. در میان تبعیدیان مسیحی که نخست به آمریکا گریختند و از ستم سلطنتی و تعصّب کاهنانه پناهگاهی جستند، بسیاری بودند که مصمّم شدند حکومتی را بر بنیاد گستردۀ آزادی مدنی و دینی بنیان نهند. دیدگاه‌های ایشان در «اعلامیۀ استقلال» جای گرفت؛ همان سندی که آن حقیقت عظیم را بیان می‌کند که «همۀ انسان‌ها برابر آفریده شده‌اند» و به حقّ سلب‌ناشدنیِ «حیات، آزادی و طلب خوشبختی» موهبت یافته‌اند. و قانون اساسی، حقّ خودحکومتی را برای مردم تضمین می‌کند، بدین‌گونه که نمایندگانی که با رأی مردم برگزیده می‌شوند، قوانین را وضع و اجرا کنند. آزادی ایمان دینی نیز عطا شد، به‌گونه‌ای که هر کس مجاز بود خدا را مطابق حکم وجدان خویش عبادت کند. جمهوری‌خواهی و پروتستانتیزم به اصول بنیادین این ملت بدل شدند. این اصول، راز قدرت و کامیابی آن‌اند. ستمدیدگان و پایمال‌شدگان در سراسر جهان مسیحیت با علاقه و امید به این سرزمین نگریسته‌اند. میلیون‌ها تن در پی رسیدن به سواحل آن برآمده‌اند، و ایالات متحدۀ آمریکا به جایگاهی در میان نیرومندترین ملت‌های زمین ارتقا یافته است. …

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

سینگ‌ھائے برّہ‌مانند و آوازِ اژدھا در این نماد، بر تناقضی چشمگیر میان ادعاها و کردارِ ملتی که بدین‌سان معرفی شده است دلالت می‌کند. «سخن گفتنِ» آن ملت، همان عملِ مقاماتِ قانون‌گذاری و قضاییِ آن است. آن ملت به‌وسیلهٔ چنین عملی، نادرستیِ آن اصولِ آزادی‌خواهانه و صلح‌جویانه را که به‌عنوان بنیادِ سیاستِ خویش مطرح ساخته است، آشکار خواهد کرد. پیشگوییِ اینکه آن «چون اژدها» سخن خواهد گفت و «تمام قدرتِ وحشِ نخستین» را به کار خواهد بست، آشکارا از رشدِ روحِ عدمِ مدارا و آزار و اذیتی خبر می‌دهد که در ملت‌هایی که به‌وسیلهٔ اژدها و وحشِ پلنگ‌مانند نمایانده شده‌اند، ظاهر گردید. و این بیان که وحشِ دوشاخ «زمین و ساکنانِ آن را وامی‌دارد که وحشِ نخستین را بپرستند» نشان می‌دهد که اقتدارِ این ملت در واداشتنِ مردم به اجرای نوعی مراسم یا شعیره‌ای به کار خواهد رفت که خود عملی از ادای احترام به پاپیّت خواهد بود.

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

“इस प्रकार की कार्रवाई इस शासन के सिद्धांतों, इसकी स्वतंत्र संस्थाओं की मूल प्रकृति, स्वतंत्रता-घोषणा के प्रत्यक्ष और गंभीर उद्घोषों, तथा संविधान के सीधे विपरीत होगी। राष्ट्र के संस्थापकों ने बुद्धिमानी से इस बात के विरुद्ध सुरक्षा करने का प्रयत्न किया कि कलीसिया की ओर से लौकिक सत्ता का उपयोग न हो, जिसका अवश्यंभावी परिणाम—असहिष्णुता और उत्पीड़न—होता है। संविधान यह प्रावधान करता है कि ‘Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof,’ और यह भी कि ‘no religious test shall ever be required as a qualification to any office or public trust under the United States.’ राष्ट्र की स्वतंत्रता के इन संरक्षणों का प्रत्यक्ष उल्लंघन किए बिना, किसी भी धार्मिक अनुष्ठान को नागरिक अधिकार द्वारा लागू नहीं किया जा सकता। परंतु ऐसी कार्रवाई की असंगति उस प्रतीक में प्रदर्शित असंगति से अधिक नहीं है। वह पशु जिसके मेमने जैसे सींग हैं—जो अपने अंगीकार में शुद्ध, नम्र और अहानिकर है—अजगर के समान बोलता है।” The Great Controversy, 441, 442.

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

Temelia Statelor Unite este reprezentată de Declarația de Independență și de Constituție, care reprezintă, respectiv, protestantismul și republicanismul. „Zidurile” de ocrotire și prosperitate sunt republicanismul și protestantismul, iar la legea duminicală principiile atât ale Declarației de Independență, cât și ale Constituției sunt răsturnate, căci Nebucadnețar „va îndrepta împotriva zidurilor tale mașini de război și, cu securile lui, îți va doborî turnurile.”

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

في وقتِ صدور قانون الأحد تُهدَم جميع «الأبراج»، والبرج رمزٌ لكنيسةٍ تقوم فلسفتها الأساسية على محاولة الإنسان أن يخلّص نفسه. وإذ يُتحدَّث عن نمرود، ذلك المتمرّد العظيم وبرجه، يُخبَرنا في كتاب الأنبياء والملوك: «ولمّا كان البرج قد أُنجز منه جزءٌ إلى حدٍّ ما، اتُّخِذ قسمٌ منه مسكنًا للبنّائين؛ وأمّا الحجرات الأخرى، وكانت فاخرة الأثاث والزينة، فقد خُصِّصت لأصنامهم. فابتهج الشعب بنجاحهم، وسبّحوا آلهة الفضة والذهب، ووقفوا ضد حاكم السماء والأرض». وعند قانون الأحد تبتهج صور لأن أورشليم قد أُسقطت، غير أنّ الارتداد القومي يعقبه الخراب القومي، وحينئذٍ يُسقِط ملك الشمال أسوار الولايات المتحدة وأبراجها.

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

Vom începe să abordăm cele șase date ale Ierusalimului din Ezechiel în articolul următor.