Ezekiel is identified as the “mourning prophet” for he is a symbol of the one hundred and forty-four thousand, who in chapter nine of his book are mourning (sighing and crying) for the abominations done in the land and in the church. In the passage from Testimonies we cited in the last article Sister White penned, “The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night.”
Hezekeli anatambulishwa kuwa “nabii wa maombolezo” kwa maana yeye ni ishara ya wale mia moja na arobaini na nne elfu, ambao katika sura ya tisa ya kitabu chake wanaomboleza (wakiguna na kulia) kwa sababu ya machukizo yanayofanywa katika nchi na katika kanisa. Katika kifungu kutoka Testimonies tulichokinukuu katika makala iliyopita, Dada White aliandika, “Nabii mwenyewe alikuwa mgeni katika nchi ya ugenini, ambako tamaa isiyo na mipaka na ukatili wa kinyama vilitawala kabisa. Mambo aliyoyaona na kuyasikia kuhusu dhuluma na uovu wa wanadamu yaliutesa moyo wake, naye akaomboleza kwa uchungu mchana na usiku.”
The one hundred and forty-four thousand are the “outcasts of Israel,” who were scattered, as represented by Ezekiel being taken into captivity. The sealing process represented in Ezekiel nine is the same as Revelation seven, and both those chapters are represented as taking place in the latter days.
Va 144,000 i “vakadewataki ni Isireli,” era a vakasavi ka veiseyaki, me vaka e vakaraitaki ena nona kau vakabobulataki ko Isikeli. Na cakacaka ni vakadeitaki ena ivakatakilakila sa vakaraitaki ena Isikeli 9 sa tautauvata ga kei na Vakatakila 7, ka rau sa vakaraitaki ruarua na wase oqori me rau yaco ena veisiga e muri.
“This sealing of the servants of God is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.
“Ukuvalwa loku kwezinceku zikaNkulunkulu kuyafana nalokho okwaboniswa uHezekeli embonweni.” Testimonies to Ministers, 445.
From the throne, God directs the cherubim who in turn manage the wheels. Ezekiel was to understand from the vision that God was in control, even in the period when everything appeared to be in confusion. Sister White says “in like manner” after setting forth the structure of God on the throne, directing the cherubim who managed the affairs of earth, as she describes John in the sanctuary where Christ walked among the seven churches. Ezekiel and John are symbols of those who live in the sealing time of the one hundred and forty-four thousand who, as inspiration records, “The scenes to be enacted in our world are not yet even dreamed of.”
Kuhuma mu ngoma, Imana iyobora abakerubi, na bo na bo bakagenzura inziga. Ezekiyeli yagombaga gusobanukirwa, abikuye mu iyerekwa, yuko Imana ari Yo yari ifite ubutegetsi, ndetse no mu gihe ibintu byose byagaragaraga ko biri mu rujijo. Mushiki wa White avuga ati “mu buryo nk’ubwo” amaze kugaragaza imiterere y’ubutegetsi bw’Imana iri ku ngoma, iyobora abakerubi bagenzura iby’isi, nk’uko asobanura Yohana ari ahera, aho Kristo yagendaga hagati y’amatorero arindwi. Ezekiyeli na Yohana ni ibimenyetso by’ababaho mu gihe cyo gushyirwaho ikimenyetso cy’abihumbi ijana na mirongo ine na bine, abo, nk’uko ibyahumetswe bibivuga, “The scenes to be enacted in our world are not yet even dreamed of.”
Certainly when Sister White penned those words, those words were true, but in the sealing time they find their perfect fulfillment. Twenty years ago or so, would you have thought that what is now transpiring in the world in conjunction with the swarming of the locusts of Islam? Locusts as a symbol of Islam in chapter nine of Revelation includes the migration in nature of the Locusts of northern Africa. Those swarming locusts of Africa's migration path aligns with the geography that was taken over by Islam. Islam is descendant of Ishmael, and Ishmael’s mother was Hagar. Hagar means “flight” or “to flee.” In Arabic the name is usually rendered Hajar (هاجر), and it is connected to the same root that gives us Hijra (the migration/flight of Muhammad). The roots of Islam are associated with not only the swarming of locusts, but the roots include the meaning of migration. Did anyone ever dream that illegal immigration was a manifestation of the locust of Islam?
Zwadi, apo Hanzvadzi White pavakanyora mashoko iwayo, mashoko iwayo akanga ari echokwadi, asi munguva yokuiswa chisimbiso anowana kuzadziswa kwawo kwakakwana. Makore anenge makumi maviri apfuura kana zvakadaro, mungadai makafunga here kuti zviri kuitika zvino munyika zvine hukama nokuwandirana kwemhashu dzeIslamu? Mhashu sechiratidzo cheIslamu muchitsauko chechipfumbamwe chaZvakazarurwa chinosanganisirawo kutama kwezvisikwa kwemhashu dzokuchamhembe kweAfrica. Mhashu idzodzo dzinowandirana, dziri munzira yokutama kweAfrica, dzinoenderana nenzvimbo dzepasi dzakatorwa neIslamu. Islamu yakabva kuna Ishmaeri, uye amai vaIshimaeri vaiva Hagari. Hagari zvinoreva “kutiza” kana kuti “kutizira.” MuchiArabhu zita iri rinowanzonyorwa richinzi Hajar (هاجر), uye rine hukama nomudzi mumwe chete unotipa Hijra (kutama/kutiza kwaMuhammadi). Midzi yeIslamu inobatanidzwa kwete chete nokuwandirana kwemhashu, asiwo midzi yacho inosanganisira pfungwa yokutama. Pane akamborota here kuti kupinda munyika zvisiri pamutemo kwaiva kuratidzwa kwemhashu yeIslamu?
Did anyone dream that the global communists would form an alliance with the Islamic hordes? Both Islam and the globalists dragon power ascend from the bottomless pit in Revelation 9/11 respectively, and the bottomless pit represents a manifestation of satanic power. Both of the current allies are instruments of Satan according to the Scriptures of truth.
Kuna mtu yeyote aliyewahi kudhani kwamba wakomunisti wa ulimwengu wangefanya muungano na majeshi ya Kiislamu? Uislamu na mamlaka ya joka ya utandawazi vyote viwili hupanda kutoka katika shimo lisilo na mwisho katika Ufunuo 9/11 mtawalia, na shimo lisilo na mwisho linawakilisha udhihirisho wa nguvu za kishetani. Washirika hawa wa sasa, wote wawili, ni vyombo vya Shetani kulingana na Maandiko ya kweli.
“‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.
“‘Lokaci sa’ad da za su gama [suke kammalawa] shaidarsu.’ Lokacin da shaidu biyun za su yi annabci suna sanye da tsummokin makoki ya ƙare a shekara ta 1798. Yayin da suke gab da kaiwa ƙarshen aikinsu cikin duhu da rashin bayyana, ya kamata a yi musu yaƙi ta wurin ikon da aka wakilta a matsayin ‘dabbar nan da take fitowa daga ramin zurfi marar iyaka.’ A cikin ƙasashe da yawa na Turai, ikokin da suka yi mulki a cikin Ikilisiya da Jiha tsawon ƙarni-ƙarni Shaidan ne ya sarrafa su ta wajen tsarin papanci. Amma a nan an kawo mana sabon bayyanar ikon Shaidanci.” The Great Controversy, 268.
Sister White here identifies the arrival of socialism in the French Revolution period, while also noting that Satan also controls the papal power. The papal power also comes out of the bottomless pit in Revelation seventeen and in chapter nine of Revelation, Islam is the smoke which came from the bottomless pit. The point still remains; did inspiration truly mean, “The scenes to be enacted in our world are not yet even dreamed of?” Who dreamed that Islam would now be spread across Europe and now descending upon the Americas? Did you dream the locusts would be spread across the globe by the globalists of the United Nations, the European Union and the democratic party of the United States?
Hano u Hanzvadzi White vanozivisa kuuya kwesosharizimu munguva yeChimurenga cheFrance, vachicherechedzawo kuti Satani anodzorawo simba repapa. Simba repapa rinobudawo mugomba risina pasi muna Zvakazarurwa chitsauko chegumi nenomwe, uye muchitsauko chepfumbamwe chaZvakazarurwa, ChiIslam ndihwo utsi hwakabuda mugomba risina pasi. Pfungwa yacho ichiri kuramba iripo; kufemerwa kwakanyatsoreva here kuti, “Zviitiko zvichaitwa munyika yedu hazvisati zvamborotwa kunyange zvazvo?” Ndiani akarota kuti ChiIslam zvino chaizopararira muEurope uye zvino chichiburukira kuAmerica? Wakamborota here kuti mhashu dzaizopararira pasi rose kubudikidza nevarongi venyika yose veUnited Nations, European Union, nebato reDemocratic reUnited States?
Who dreamed that the educational institutions would be overcome by the communist and Islamic alliance that is now being paid for by tax dollars of citizens that never intended their tax dollars would be employed to destroy the nation supplying the tax dollars.
Ndiani akarota kuti masangano edzidzo aizokundwa nemubatanidzwa wechiKomonisiti nechiIslamu uyo zvino uri kutsigirwa nemari yemitero yevagari, avo vasina kumbobvira vafunga kuti mari yavo yemitero yaizoshandiswa kuparadza nyika iri kupa mari iyoyo yemitero.
Who dreamed Great Britain would promote an uphold white girls being gang raped, kidnapped and imprisoned and murdered by Islam? Many point out that fact the every communist system ever located in human history has been a complete failure, but the fruit of the socialism of Britain is as much a condemnation of socialism, as the failure of the system’s economic and political philosophies.
Ndiyani adalota kuti Great Britain idzalimbikitsa ndi kuteteza kuti atsikana oyera agwiriridwe chigololo ndi magulu a anthu, abedwe ndi kukakamizidwa kukhala m’ndende, ndiponso aphedwe ndi Chisilamu? Ambiri amanena kuti chowonadi chakuti dongosolo lililonse la chikomyunizimu lomwe lakhala lilipo m’mbiri yonse ya anthu lakhala kulephera kwathunthu; koma zipatso za soshalizimu ya ku Britain ndi chitsutso chomwecho cha soshalizimu, monga momwe kulephera kwa nzeru zachuma ndi zandale za dongosololi kulili chitsutso chake.
Who would have dreamed that the merchants of the earth would be allowed to introduce poisons to accomplish mass murder of over seventeen million people?
Nḓa nnyi we a vha a tshi nga humbula uri vharengisi vha shango vha neelwa thendelo ya u ḓisa zwiḽiwa zwa vhulunga uri vha kone u ita u vhulaha vhathu nga vhanzhi ha vhathu vha fhira milioni dza fumi na sumbe?
Who dreamed men such as George Soros, Bill Gates and Anthony Fauci would be allowed to accomplish their demonic deeds of evil with absolutely no consequences?
Ndi ani adalota kuti anthu ngati George Soros, Bill Gates, ndi Anthony Fauci adzaloledwa kuchita ntchito zawo za uchimo wa ziwanda popanda chilango chilichonse konse?
When Sister White stated the scenes enacted would not be dreamed about, she did so in the context of the sealing time of the one hundred and forty-four thousand. She was following her comments on Christ warning in Matthew twenty-four where she recorded, “These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming.”
NgesiKhatsi White ase atsi lezigameko letatakwentiwa betingeke ngisho ziphuphelwe, wakusho loko esimweni sesikhatsi sekubekwa luphawu kwalabo labakhulu labakhulu labakhulu, laba tinkhulungwane letilikhulu nemashumi lamane nakune. Bekachubeka nemazwana akhe ngesexwayiso saKhristu kuMatewu emashumi lamabili nakune, lapho abhala khona watsi, “Letifundvo tingetfu. Sidzinga kubeka kukholwa kwetfu kuNkulunkulu, ngobe ngaphambi kwetfu nje kukhona sikhatsi lesitawuvivinya imiphefumulo yebantfu. Khristu, asesentsabeni yeMincumo, walandzisa ngekwehlulela lokwesabekako lokwakutawandvulela kufika kwesibili kwakhe.”
The lessons she had just referred to were the illustrations of both Ezekiel and John in the sanctuary learning to understand that God is in control of all things. In the confusion and rebellion that is now under way, a confusion and rebellion that will only escalate as history moves forward, those who are God’s messengers, as represented by not only Ezekiel and John in the temple, but also Isaiah will only navigate the history in a fashion that glorifies the Lord if they understand that even the things we never dreamed of are still under the control of God.
ਕੁਝ ਹੀ ਪਹਿਲਾਂ ਜਿਨ੍ਹਾਂ ਪਾਠਾਂ ਦਾ ਉਸ ਨੇ ਉਲੇਖ ਕੀਤਾ ਸੀ, ਉਹ ਅਭਯਾਰਣ ਵਿੱਚ ਹਿਜ਼ਕੀਏਲ ਅਤੇ ਯੂਹੰਨਾ—ਦੋਵਾਂ—ਦੇ ਉਹ ਦ੍ਰਿਸ਼ਾਂਤ ਸਨ, ਜਿਨ੍ਹਾਂ ਰਾਹੀਂ ਇਹ ਸਮਝ ਆਉਂਦੀ ਹੈ ਕਿ ਪਰਮੇਸ਼ੁਰ ਸਭ ਕੁਝ ਆਪਣੇ ਅਧੀਨ ਰੱਖਦਾ ਹੈ। ਇਸ ਵੇਲੇ ਜੋ ਉਲਝਣ ਅਤੇ ਬਗਾਵਤ ਚੱਲ ਰਹੀ ਹੈ—ਅਜਿਹੀ ਉਲਝਣ ਅਤੇ ਬਗਾਵਤ ਜੋ ਇਤਿਹਾਸ ਦੇ ਅੱਗੇ ਵੱਧਣ ਨਾਲ ਕੇਵਲ ਹੋਰ ਹੀ ਵਧੇਗੀ—ਉਸ ਵਿੱਚ, ਜੋ ਪਰਮੇਸ਼ੁਰ ਦੇ ਦੂਤ ਹਨ, ਜਿਵੇਂ ਕਿ ਕੇਵਲ ਮੰਦਰ ਵਿੱਚ ਹਿਜ਼ਕੀਏਲ ਅਤੇ ਯੂਹੰਨਾ ਹੀ ਨਹੀਂ, ਸਗੋਂ ਯਸਾਯਾਹ ਵੀ ਦਰਸਾਉਂਦੇ ਹਨ, ਉਹ ਇਤਿਹਾਸ ਦੇ ਰਾਹ ਨੂੰ ਤਦ ਹੀ ਇਸ ਢੰਗ ਨਾਲ ਪਾਰ ਕਰਨਗੇ ਜੋ ਪ੍ਰਭੂ ਦੀ ਮਹਿਮਾ ਕਰੇ, ਜੇ ਉਹ ਇਹ ਸਮਝਣ ਕਿ ਜਿਨ੍ਹਾਂ ਗੱਲਾਂ ਦਾ ਅਸੀਂ ਕਦੇ ਸੁਪਨਾ ਵੀ ਨਹੀਂ ਕੀਤਾ, ਉਹ ਵੀ ਪਰਮੇਸ਼ੁਰ ਦੇ ਹੀ ਨਿਯੰਤਰਣ ਹੇਠ ਹਨ।
Those wheels intersecting the other wheels include the events that were never dreamed of, and they are the events that transpire in the sealing time that began on 9/11. The lessons that are to be learned are only learned by those who by faith enter into the Most Holy Place and see Christ and His light shining from the Ark. When that glory is viewed as represented by Daniel in chapter ten, the class that is benefitted from the light is separated from those who fled from the vision.
Mavhiri iwayo achiyambuka mamwe mavhiri anosanganisira zviitiko zvisina kumborotwa nezvazvo, uye ndizvo zviitiko zvinoitika munguva yokuiswa chisimbiso yakatanga pa9/11. Zvidzidzo zvinofanira kudzidzwa zvinongodzidzwa chete navaya vanopinda nokutenda muNzvimbo Tsvene-tsvene vachiona Kristu nechiedza Chake chichipenya kubva paAreka. Kana kubwinya ikoko kwaonekwa sezvinomiririrwa naDanieri muchitsauko chegumi, boka rinobatsirwa nechiedza rinoparadzaniswa navaya vakatiza chiratidzo.
And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:7.
Ndzi mina Daniyele ntsena ndzi vone xivono lexi; hikuva vavanuna lava a va ri na mina a va xi vonanga xivono lexi; kambe ku rhurhumela lokukulu ku va wele, kutani va baleka va ya tumbela. Danieli 10:7.
There is much more to be derived from the passage in the previous article, but we will address a wheel as we close this article. We have noted in the last article the symbolism of the number twenty-five and before that we spent time on the number thirty. The light from the book of Ezekiel is not simply symbolic numbers, but it is worthwhile to first familiarize ourselves with some of those numerical symbols before beginning to bring some clarity out of the confusion.
Kuna mengi zaidi yanayoweza kupatikana kutoka katika kifungu kilicho katika makala iliyotangulia, lakini tutashughulikia gurudumu moja tunapohitimisha makala hii. Tumebaini katika makala iliyopita ishara ya namba ishirini na tano, na kabla ya hapo tulitumia muda juu ya namba thelathini. Nuru itokayo katika kitabu cha Ezekieli si namba za ishara tu, lakini yafaa kwanza kujizoesha kwa baadhi ya alama hizo za namba kabla ya kuanza kuleta ufafanuzi fulani kutoka katika mkanganyiko.
Seventeen
Tujuh Belas
The three two-hundred and fifty-year prophecies identify a seventeen-year period that begins at the end of the history of the church of Smyrna. From 313 to 330, seventeen years typify the setting up of the image of the beast.
Buprofita butatu bwa myaka magana abiri na mirongo itanu bwerekana igihe cy’imyaka cumi n’irindwi gitangirira ku mpera y’amateka y’itorero rya Simuruna. Kuva mu 313 kugeza mu 330, imyaka cumi n’irindwi iragereranya ishyirwaho ry’ishusho ya ya nyamaswa.
The two hundred and fifty years that began in 457 BC ended in 207 BC, seven years after the battle of Raphia and ten years before the battle of Panium. From Raphia to Panium was seventeen years, and it represents the hidden history of verse forty as set forth in verses eleven through fifteen of Daniel eleven.
Iminyaka magana abiri na mirongo itanu yatangiye mu mwaka wa 457 Mbere ya Kristo yarangiye mu mwaka wa 207 Mbere ya Kristo, imyaka irindwi nyuma y’urugamba rwa Raphia n’imyaka icumi mbere y’urugamba rwa Panium. Uhereye kuri Raphia ukageza kuri Panium hari imyaka cumi n’irindwi, kandi igereranya amateka ahishwe y’umurongo wa mirongo ine nk’uko ashyizwe ahagaragara mu mirongo ya cumi n’umwe kugeza kuri cumi n’itanu yo muri Daniyeli cumi n’umwe.
Ptolemy IV Philopator (also known as Ptolemy IV) was the ruler who won the Battle of Raphia in 217 BC. He reigned as king (and pharaoh) of Ptolemaic Egypt from 221 BC to 204 BC, thus he reigned for seventeen years. He began his reign before the battle of Raphia, but died before the battle of Panium.
Ptolemy IV Philopator (uyo anozivikanwawo saPtolemy IV) ndiye mutongi akakunda paHondo yeRaphia muna 217 BC. Akatonga samambo (uye farao) weIjipiti yePtolemaic kubva muna 221 BC kusvika muna 204 BC, saka akatonga kwemakore gumi nemanomwe. Akatanga kutonga kwake hondo yeRaphia isati yaitika, asi akafa hondo yePanium isati yaitika.
The battle of Raphia representing the Ukrainian War began in 2014 when the United States brought about a color revolution in the Ukraine. Ptolemy IV, the king of the south typifies Vladimir Putin, who began his reign in 2000, the year before the sealing of the one hundred and forty-four thousand in 2001 began. As with Ptolemy, Putin began to reign before the Ukrainian war, typified by the battle of Raphia beginning in 2014. Before Panium Putin, as typified by Ptolemy is removed. Putin began to reign in 2000, thus aligning with the beginning of the sealing time that began the next year in 2001. Seventeen symbolic years as represented by Ptolemy identifies the period Putin reigns, and he does so during the sealing time.
Impi ya leRafiya emele iMpi yase-Ukraine yaqala ngowe-2014 ngesikhathi i-United States iletha uguquko lwemibala e-Ukraine. UPtolemy IV, inkosi yaseningizimu, umele ngokwesifaniso uVladimir Putin, owaqala ukubusa ngowe-2000, okuwunyaka ongaphambi kokuba ukuqala kokubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane ezinkulungwane kuqale ngowe-2001. NjengakuPtolemy, uPutin waqala ukubusa ngaphambi kwempi yase-Ukraine, emelelwa ngokwesifaniso yimpi yaseRafiya eqala ngowe-2014. Ngaphambi kwePanium, uPutin, njengoba emelelwa ngokwesifaniso nguPtolemy, uyasuswa. UPutin waqala ukubusa ngowe-2000, ngaleyo ndlela evumelana nokuqala kwesikhathi sokubekwa uphawu esaqala ngonyaka olandelayo, ngowe-2001. Iminyaka eyishumi nesikhombisa engokomfanekiso, njengoba imelelwa nguPtolemy, ikhomba isikhathi uPutin abusa ngaso, futhi ubusa ngaleso sikhathi sokubekwa uphawu.
Trump represented by the conclusion of the two hundred and fifty years that began in 457 BC is located in the same hidden history as Putin, a history that is seventeen years long beginning at the battle of Raphia. The dragon (Putin) and false prophet (Trump) are located within the hidden history. In that history the beast, represented as “the robbers of thy people” symbolizing the papal power is located at the end of the seventeen years from Raphia to Panium.
Trump rinomirirwawo nekupedzwa kwemakore mazana maviri namakumi mashanu akatanga muna 457 BC ari mukati menhoroondo imwe chete yakavanzika naPutin, nhoroondo ine makore gumi namanomwe inotanga pahondo yeRaphia. Shato (Putin) nomuprofita wenhema (Trump) zviri mukati menhoroondo yakavanzika iyoyo. Munhoroondo iyoyo chikara, chinomiririrwa se“makororo avanhu vako,” chichifananidzira simba roupapa, chiri panoperera makore gumi namanomwe kubva kuRaphia kusvika kuPanium.
The year 321 represents the Sunday law in the United States, and 321 is located within a seventeen-year period from the Edict of Milan in 313 unto the division of the empire in 330.
Umwaka wa 321 ugereranya itegeko ryo kubahiriza ku cyumweru muri Leta Zunze Ubumwe za Amerika, kandi 321 uri mu gihe cy’imyaka cumi n’irindwi kuva ku Itegeko rya Milan ryo mu 313 kugeza ku igabanywa ry’ubwami mu 330.
The history represented from Josiah’s Great Passover as it is called, begins the seventeenth Jubilee cycle of the Jews. From Josiah’s Passover, which is the greatest revival in the Old Testament unto October 22, represents the Millerite history from August 11, 1840 unto October 22, 1844, but more importantly it represents the history of 9/11 unto the Sunday law. The sealing time of the one hundred and forty-four thousand is represented by the seventeenth Jubilee cycle from Josiah unto October 22. Seventeen is a symbol associated with the major events of the sealing time, and the number seventeen is a point where Ezekiel’s wheels intersect.
ചരിത്രത്തിൽ “യോശീയാവിന്റെ മഹാപെസഹാ” എന്നു വിളിക്കപ്പെടുന്നതിലൂടെ പ്രതിനിധീകരിക്കപ്പെടുന്ന ഘട്ടം യെഹൂദന്മാരുടെ പതിനേഴാമത്തെ യൂബിലി ചക്രത്തോടെയാണ് ആരംഭിക്കുന്നത്. പഴയ നിയമത്തിലെ ഏറ്റവും മഹത്തായ ഉണർവായ യോശീയാവിന്റെ പെസഹായിൽ നിന്നാരംഭിച്ച് ഒക്ടോബർ 22 വരെ ഉള്ളത്, 1840 ആഗസ്റ്റ് 11 മുതൽ 1844 ഒക്ടോബർ 22 വരെ ഉള്ള മില്ലറൈറ്റ് ചരിത്രത്തെ പ്രതിനിധീകരിക്കുന്നു; എന്നാൽ അതിലും പ്രധാനമായി, അത് 9/11 മുതൽ ഞായറാഴ്ചാ നിയമം വരെ ഉള്ള ചരിത്രത്തെയും പ്രതിനിധീകരിക്കുന്നു. ഒരു ലക്ഷത്തി നാല്പത്തിനാലായിരം പേരുടെ മുദ്രയിടപ്പെടുന്ന കാലം യോശീയാവിൽ നിന്ന് ഒക്ടോബർ 22 വരെ ഉള്ള പതിനേഴാമത്തെ യൂബിലി ചക്രത്താൽ പ്രതിനിധീകരിക്കപ്പെടുന്നു. പതിനേഴ് എന്നത് മുദ്രയിടപ്പെടുന്ന കാലത്തിലെ പ്രധാന സംഭവങ്ങളോടു ബന്ധപ്പെട്ട ഒരു പ്രതീകമാണ്; പതിനേഴ് എന്ന സംഖ്യ എസെക്കീയേലിന്റെ ചക്രങ്ങൾ തമ്മിൽ മുറിച്ചുകടക്കുന്ന ഒരു ബിന്ദുവുമാകുന്നു.
In the hidden history of verse forty of Daniel, as represented in verses ten through fifteen of the same chapter the dragon is associated with the number “17” by Ptolemy’s reign. The history of verses eleven’s battle of Raphia unto verse fifteen’s battle of Raphia is “17” years. That history places Donald Trump in the middle of the seventeen years represented by those two battles. The image of the beast that is formed and set up by Trump in the United States is represented by “17” years from 313 to 330. In verse one of chapter one Ezekiel is in the thirtieth year of the “17th” Jubilee cycle. Did you ever dream that the number seventeen represented one of the wheels Ezekiel saw in the Most Holy Place?
Ndzi ta hanya hi xiviri bya le xihundleni xa ndzimana ya makume mune ya Daniyele, hilaha byi yimeleriwaka hakona eka tindzimana ta khume ku ya eka ta khume-ntlhanu ta ndzima yoleyo, dragona u hlanganisiwa ni nhlayo leyi nge “17” hi ku fuma ka Ptolemy. Matimu ya nyimpi ya Rafiya ya ndzimana ya khume-n’we ku ya eka nyimpi ya Rafiya ya ndzimana ya khume-ntlhanu i malembe ya “17”. Matimu wolawo ma veka Donald Trump exikarhi ka malembe ya khume-nkombo lama yimeleriwaka hi tinyimpi teto timbirhi. Xifaniso xa xivandzana lexi vumbiwaka kutani xi yimisiwa hi Trump eUnited States xi yimeleriwa hi malembe ya “17” ku suka eka 313 ku ya eka 330. Eka ndzimana ya n’we ya ndzima ya n’we, Ezekiele u le ka lembe ra makume nharhu ra Ndyangu wa Jubili wa vu “17”. Xana u tshama u lorhile leswaku nhlayo ya khume-nkombo a yi yimela rin’wana ra mavhilwa lawa Ezekiele a ma voneke eNdhawini yo Kwetsima swinene?
Ezekiel is a symbol of those during the sealing time who have by faith entered into the Most Holy Place. They are Peter’s priests.
Ezekiel ndi chizindikiro cha iwo amene, m’nthaŵi ya kusindikizidwa, mwa chikhulupiriro alowa m’Malo Opatulikitsa Kwenikweni. Iwo ndi ansembe a Petro.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Nanyiwo mpe, lokola mabanga ya bomoi, bozali kotongama lokola ndako ya molimo, bonganga-nzambe ya bule, mpo na kobonza bambeka ya molimo, oyo endimami epai ya Nzambe na nzela ya Yesu Klisto. 1 Petelo 2:5.
They have been commissioned to present a message to God’s former covenant people who are then being passed by, though they are forewarned God’s former covenant people will not see or hear.
Va la rhumiwa ntirho wo humesa rungula eka vanhu va Xikwembu va ntwanano wa khale, lava hi nkarhi wolowo va tluriwaka, hambileswi va tsundzuxiwaka ka ha emahlweni leswaku vanhu va Xikwembu va ntwanano wa khale a va nge voni kumbe ku twa.
And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Ezekiel 3:3–9.
Uye akati kwandiri, Mwanakomana womunhu, dyisa dumbu rako, uzadze ura hwako negwaro iri randinokupa. Ipapo ndakaridya; uye rakanga riri mumuromo mangu sechinwiwa cheuchi nokutapira kwaro. Uye akati kwandiri, Mwanakomana womunhu, enda, uende kuimba yaIsraeri, utaure kwavari namashoko angu. Nokuti hauna kutumirwa kuvanhu vokutaura kusingazikanwi nokworurimi rwakaoma, asi kuimba yaIsraeri; kwete kumarudzi mazhinji okutaura kusingazikanwi nokworurimi rwakaoma, vane mashoko ausingagoni kunzwisisa. Zvirokwazvo, dai ndakanga ndakutuma kwavari, vangadai vakakuteerera. Asi imba yaIsraeri haingakuteereri; nokuti havanganditeereri ini; nokuti imba yose yaIsraeri ine manyawi uye yakaoma mwoyo. Tarira, ndaita chiso chako kuva chakasimba pamberi pezviso zvavo, nehuma yako kuva yakasimba pamberi pehuma dzavo. Ndakaita huma yako sedhaimani rinopfuura dombo romusarasara nokuoma; usavatya, uye usaora mwoyo nokuda kwekutarira kwavo, kunyange vari imba inopandukira. Ezekieri 3:3–9.
Ezekiel is directed to proclaim a message to the former covenant people as represented by the Protestants of Millerite history and the Laodicean Seventh-day Adventist church in the latter days. If he refuses to proclaim the message the blood of those left unwarned will be upon him.
Ezekiyeli anorayirwa kuzivisa shoko kuvanhu vaimbove vanhu vesungano, vanomiririrwa nemaPurotesitendi enhoroondo yeMillerite uye nechechi yeSeventh-day Adventist yeRaodhikia mumazuva okupedzisira. Kana akaramba kuzivisa shoko iri, ropa revaya vakasiyiwa vasina kunyeverwa richava pamusoro pake.
Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me. When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul. Again, When a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand. Nevertheless if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul. Ezekiel 3:17–21.
Mwanakomana, ndakakuisa kuti uve murindi kuimba yaIsraeri; naizvozvo inzwa shoko rinobva mumuromo mangu, uvayambire richibva kwandiri. Kana ndikati kumunhu akaipa, Zvirokwazvo uchafa; iwe ukasamuyambira, kana kutaura kuti uyambire akaipa kubva panzira yake yakaipa, kuti uponese upenyu hwake; munhu uyo akaipa achafira muzvakaipa zvake; asi ropa rake ndicharitsvaka paruoko rwako. Asi kana iwe ukayambira akaipa, iye akasatendeuka kubva pakuipa kwake, kana kubva panzira yake yakaipa, achafira muzvakaipa zvake; asi iwe warwira mweya wako. Zvakare, kana munhu akarurama akatsauka pakururama kwake, akaita zvakaipa, uye ini ndikaisa chipingamupinyi pamberi pake, iye achafa; nokuti iwe hauna kumuyambira, achafira muchivi chake, uye kururama kwake kwaakaita hakungarangarirwi; asi ropa rake ndicharitsvaka paruoko rwako. Kunyange zvakadaro, kana iwe ukayambira munhu akarurama kuti akarurama arege kutadza, uye iye akasatadza, zvirokwazvo achararama, nokuti ayambirwa; newewo warwira mweya wako. Ezekieri 3:17–21.
In the first ‘eleven’ chapters of Ezekiel, he is shown the destruction of Jerusalem, illustrated by the visions by the river Chebar, the plain and Jerusalem. He is commissioned to proclaim a warning of the impending judgment upon Jerusalem. The warning message of the impending judgment upon Jerusalem is the warning given first to the Laodicean Seventh-day Adventist church. The warning identifies the judgment and rejection of God’s people in Jerusalem who do not possess the seal of God. The warning typified by Ezekiel is the warning of the soon-coming Sunday law.
Muzvitsauko gumi neimwe dzekutanga dzaEzekieri, akaratidzwa kuparadzwa kweJerusarema, kuchifananidzirwa nezviono zviri parwizi Khebari, pabani, uye muJerusarema. Akatumirwa kuzivisa yambiro yerutongo rwava kuda kuuya pamusoro peJerusarema. Shoko reyambiro yerutongo rwava kuda kuuya pamusoro peJerusarema ndiyo yambiro yakatanga kupiwa kukereke yeSeventh-day Adventist yeRaodhikia. Yambiro iyi inoratidza rutongo nokurambwa kwevanhu vaMwari vari muJerusarema vasina chisimbiso chaMwari. Yambiro inofananidzirwa naEzekieri ndiyo yambiro yomutemo weSvondo uri kuda kuuya nokukurumidza.
In those first eleven chapters where these truths are set forth, Ezekiel is made dumb, and only speaks thereafter when God specifically opens his mouth, and this continues until the destruction of Jerusalem, when he again can speak.
Munkapangila makumi ayayi naumo umo mu vyalo vii, mo mwa milimo iyi umo ukuvwewa amano aya, Ezekieli apelwe ukuti abe kashalila wa kupanga, kabili talandanga kano lintu Lesa amwafwila akanwa yakwe mu cifulo cimo cine; kabili ici cilekontolokela ukufika ku kubutukila kwa Yerusalemu, apo asanguka na kabili ukulanda.
Then the spirit entered into me, and set me upon my feet, and spake with me, and said unto me, Go, shut thyself within thine house. But thou, O son of man, behold, they shall put bands upon thee, and shall bind thee with them, and thou shalt not go out among them: And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they are a rebellious house. But when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord God; He that heareth, let him hear; and he that forbeareth, let him forbear: for they are a rebellious house. Ezekiel 3:24–27.
បន្ទាប់មក ព្រះវិញ្ញាណបានចូលមកក្នុងខ្ញុំ ហើយបានឲ្យខ្ញុំឈរលើជើងរបស់ខ្ញុំ ព្រមទាំងមានព្រះបន្ទូលមកកាន់ខ្ញុំ ដោយមានព្រះបន្ទូលមកខ្ញុំថា «ចូរទៅ បិទខ្លួនឯងនៅក្នុងផ្ទះរបស់អ្នក។ ប៉ុន្តែ ចំពោះអ្នក ឱកូនមនុស្សអើយ មើលចុះ គេនឹងដាក់ចំណងលើអ្នក ហើយនឹងចងអ្នកដោយចំណងទាំងនោះ ដូច្នេះ អ្នកនឹងមិនអាចចេញទៅកណ្តាលពួកគេបានឡើយ។ ហើយយើងនឹងធ្វើឲ្យអណ្តាតរបស់អ្នកជាប់នឹងក្រអូមមាត់របស់អ្នក ដើម្បីឲ្យអ្នកក្លាយជាមនុស្សគ ហើយមិនអាចធ្វើជាអ្នកស្តីបន្ទោសដល់ពួកគេបានទេ ពីព្រោះពួកគេជាវង្សផ្ទះបះបោរ។ ប៉ុន្តែ នៅពេលយើងមានព្រះបន្ទូលជាមួយអ្នក យើងនឹងបើកមាត់របស់អ្នក ហើយអ្នកនឹងនិយាយទៅកាន់ពួកគេថា ព្រះអម្ចាស់យេហូវ៉ាមានព្រះបន្ទូលដូច្នេះថា៖ អ្នកណាដែលស្តាប់ ចូរឲ្យអ្នកនោះស្តាប់ចុះ ហើយអ្នកណាដែលមិនព្រមស្តាប់ ចូរឲ្យអ្នកនោះមិនព្រមស្តាប់ចុះ ពីព្រោះពួកគេជាវង្សផ្ទះបះបោរ»។ អេសេគាល 3:24–27។
When Jerusalem fell, Ezekiel could once again speak.
பெருசலேம் வீழ்ந்தபோது, எசேக்கியேல் மீண்டும் ஒருமுறை பேசக்கூடியவரானார்.
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.
Zvino zvakaitika mugore regumi namaviri rokutapwa kwedu, nomwedzi wegumi, pazuva rechishanu romwedzi, kuti umwe wakanga apukunyuka kubva Jerusarema akauya kwandiri, achiti, Guta raparadzwa. Zvino ruoko rwaJehovha rwakanga rwuri pamusoro pangu manheru, asati asvika iye wakanga apukunyuka; rukazarura muromo wangu kusvikira auya kwandiri mangwanani; muromo wangu ukazarurwa, ndikasazovazve mbeveve. Ezekieri 33:21, 22.
The fall of Jerusalem represents the fall of the Laodicean Seventh-day Adventist church in the latter days. That fall occurs while those who were sealed in Jerusalem in chapter nine are then lifted up as the church triumphant. The Laodicean’s within Jerusalem are taken out, and the one hundred and forty-four thousand are lifted up as the kingdom of glory is established. That kingdom of glory was typified by the establishment of the kingdom of grace at the cross. The kingdom of grace at the cross aligns with the kingdom of glory at the Sunday law, and those two kingdoms are placed into the sequence of prophetic history located in the book of Ezekiel. The first eleven chapters, when Ezekiel is placed within the context of the sanctuary is about the purification of God’s church as His people change from the church militant, that is defined as being made up of wheat and tares, into the church triumphant, that is made up of the wheat offering of Pentecost.
Ukuwa kweYerusalemu kunomirira kuwa kwechechi yeLaodikia yeSeventh-day Adventist mumazuva okupedzisira. Kuwa ikoko kunoitika panguva iyo avo vakaiswa chisimbiso muYerusalemu muchitsauko chepfumbamwe vanobva vasimudzirwa sechechi inokunda. VaLaodikia vaiva mukati meYerusalemu vanobuditswa, uye vane zviuru zana nemakumi mana nezvina vanosimudzirwa apo humambo hwekubwinya hunosimbiswa. Humambo ihwohwo hwekubwinya hwakafananidzirwa nokusimbiswa kwehumambo hwenyasha pamuchinjikwa. Humambo hwenyasha pamuchinjikwa hunoenderana nehumambo hwekubwinya pamutemo weSvondo, uye humambo uhwu huviri hunoiswa mukutevedzana kwenhoroondo yechiporofita inowanikwa mubhuku raEzekieri. Zvitsauko gumi nezvokutanga nezvimwechetezvo, apo Ezekieri anoiswa mukati mechimiro chenzvimbo tsvene, zvinotaura nezvokunatswa kwechechi yaMwari apo vanhu vake vanochinja kubva pakuva chechi inorwa, iyo inotsanangurwa seyakaumbwa negorosi nemasora, vachipinda mukuva chechi inokunda, iyo yakaumbwa nechibayiro chegorosi chePentekosti.
And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. Ezekiel 21:25–27.
ඔබත්, ඉශ්රායෙල්ගේ අපවිත්ර දුෂ්ට අධිපතියාණෙනි, ඔබගේ දවස පැමිණ ඇත; අපරාධයට අවසානය වන කාලයද එලඹී ඇත. ස්වාමීන්වහන්සේ වන දෙවියන්වහන්සේ මෙසේ කියනසේක: කිරීටබැඳිය ඉවත් කර, ඔටුන්න ගලවා දමන්න. මෙය පෙර මෙන් නොවන්නේය. පහත් තත්ත්වයේ සිටින තැනැත්තා උසස් කරනු ලබන්නේය, උසස් තත්ත්වයේ සිටින තැනැත්තා පහත් කරනු ලබන්නේය. මම එය පෙරළා දමන්නෙමි, පෙරළා දමන්නෙමි, පෙරළා දමන්නෙමි; එය තවදුරටත් නොපවතින්නේය, එයට අයිතිය ඇති තැනැත්තා පැමිණෙන තුරු; එවිට මම එය ඔහුට දෙන්නෙමි. එසකියෙල් 21:25–27.
Zedekiah was the final king of Judah, and he is the “wicked prince of Israel, whose day is come” in the verses. Nebuchadnezzar was about to take Jerusalem and Zedekiah’s crown was to be removed by Babylon who would be overturned by the Medes and Persians, who would in turn be overturned by the Greeks, who would be overturned by Rome. The third overturning arrives at Rome, which is the history when the King “whose right it is” will receive the crown of the kingdom of grace at the setting up of that kingdom at the cross.
Zedekiah ndiwo aive mambo wokupedzisira waJudha, uye ndiye “muchinda akaipa waIsraeri, ane zuva rake rasvika” rinotaurwa mundima idzi. Nebhukadhinezari akanga oda kutora Jerusarema, uye korona yaZedekia yaizobviswa neBhabhironi, iro raizopidigurwa nevaMedhia nevaPezhiya, avowo vaizopidigurwa nevaGiriki, ivo vaizopidigurwawo neRoma. Kupidigurwa kwechitatu kunosvika paRoma, inova ndiyo nhoroondo panguva iyo Mambo “ane kodzero yacho” achagamuchira korona youmambo hwenyasha pakusimbiswa kwoumambo ihwohwo pamuchinjikwa.
“To the ‘profane wicked prince’ had come the day of final reckoning. ‘Remove the diadem,’ the Lord decreed, ‘and take off the crown.’ Not until Christ Himself should set up His kingdom was Judah again to be permitted to have a king. ‘I will overturn, overturn, overturn, it,’ was the divine edict concerning the throne of the house of David; ‘and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:25–27.” Prophets and Kings, 451.
Kuna “mukoma wakaipa, asina utsvene” rakanga rasvika zuva rokuverengerwa kwokupedzisira. “Bvisa korona yomupristi,” Ishe vakaraira kudaro, “uye ubvise korona youmambo.” Kusvikira Kristu pachake amisa umambo Hwake, Judha harinaisazobvumidzwazve kuva namambo. “Ndicharipidigura, ndicharipidigura, ndicharipidigura,” ndiwo wakanga uri murayiro waMwari pamusoro pechigaro choushe cheimba yaDhavhidhi; “uye harichazovipozve, kusvikira auya iye ane kodzero yacho; uye ndichamupa icho.” Ezekieri 21:25–27.” Vaporofita naMadzimambo, 451.
In the time of the latter rain, which began when the judgment of the living began on 9/11 Christ sets up his kingdom of glory.
Katika wakati wa mvua ya masika ya mwisho, iliyoanza wakati hukumu ya walio hai ilipoanza tarehe 9/11, Kristo husimamisha ufalme wake wa utukufu.
“When the four angels let go, Christ will set up His kingdom.” Spalding and Magan, 3.
“Manje mahlweni tiyingelosi letine, Khristu utawumisa umbuso waKhe.” Spalding and Magan, 3.
A period of preparation begins at 9/11 and at the Sunday law the glorious holy mountain is lifted up above all the hills and mountains.
Nthawi ya kukonzekera iyamba pa 9/11, ndipo pa lamulo la Lamlungu phiri lopatulika laulemerero limakwezedwa pamwamba pa zitunda ndi mapiri onse.
The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:1–3.
Shoko iro Isaya, mwanakomana waAmozi, raakawona pamusoro paJudha neJerusarema. Zvino zvichaitika pamazuva okupedzisira, kuti gomo reimba yaJehovha richasimbiswa pamusoro pemisoro yamakomo, uye richakudzwa kupfuura zvikomo; uye ndudzi dzose dzichayerera kwariri. Vanhu vazhinji vachafamba vachiti, Uyai, ngatikwirei kugomo raJehovha, kuimba yaMwari waJakobho; uye achatidzidzisa nzira dzake, nesu tichafamba mumakwara ake; nokuti murayiro uchabuda muZioni, neshoko raJehovha richibva muJerusarema. Isaya 2:1–3.
On 9/11 the winds were released and then restrained, thus marking the beginning of the setting up of the kingdom of Daniel two, that is represented as a rock cut out of the mountain that fills the whole earth.
Pa 9/11 mphepo zinamasulidwa ndipo kenako zinamangidwanso; motero zinasonyeza chiyambi cha kukhazikitsidwa kwa ufumu wa Danieli 2, umene ukuimiridwa ngati mwala wodulidwa kuchokera m’phiri umene umadzaza dziko lonse lapansi.
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Maonero aya akapiwa muna 1847 panguva iyo pakanga paine vashoma zvikuru chete vehama dzeAdvent vaichengeta Sabata, uye pakati pavo paingova nevashoma vaifunga kuti kucherechedzwa kwaro kwaiva kwakakosha zvakakwana kuti kuise mutsetse pakati pevanhu vaMwari nevasingatendi. Zvino kuzadzikiswa kwemaonero iwayo kwava kutanga kuonekwa. ‘Kutanga kwenguva iyoyo yokutambudzika,’ kunotaurwa pano, hakurevi nguva iyo matambudziko achatanga kudururwa, asi kunoreva nguva pfupi zvisati zvadururwa, Kristu achiri munzvimbo tsvene. Panguva iyoyo, basa reruponeso richisvika pakupera, kutambudzika kuchange kuchiuya pamusoro penyika, uye ndudzi dzichatsamwa, asi dzakadzorwa kuti dzirege kutadzisa basa rengirozi yechitatu. Panguva iyoyo ‘mvura yokupedzisira,’ kana kuti kuzorodzwa kunobva pamberi paShe, kuchauya, kuti kupe simba kuzwi guru rengirozi yechitatu, uye kugadzirira vatsvene kuti vamire munguva iyo matambudziko manomwe okupedzisira achadururwa.” Early Writings, 85.
Christ sets up His everlasting kingdom during the time of the latter rain, and His kingdom includes the kingdom of grace that was established at the cross and also His kingdom of glory at the Sunday law. Zedekiah to Babylon (1st kingdom), to Medo-Persia (2nd kingdom), to Greece (3rd kingdom) and on to pagan Rome (4th kingdom) identifies the history leading to the kingdom of grace. That history identifies a parallel historical sequence from Papal Rome (spiritual Babylon 5th kingdom), unto the United States (spiritual Medo-Persia 6th kingdom), unto the United Nations (spiritual Greece 7th kingdom) and on unto the threefold union of the dragon, the beast and false prophet, that together make up modern Rome (spiritual Rome 8th kingdom that is of the seven).
Kristu huusimamisha ufalme Wake wa milele wakati wa mvua ya masika ya mwisho, na ufalme Wake unajumuisha ufalme wa neema uliowekwa msalabani, na pia ufalme Wake wa utukufu wakati wa sheria ya Jumapili. Sedekia hadi Babeli (ufalme wa 1), hadi Umedi na Uajemi (ufalme wa 2), hadi Ugiriki (ufalme wa 3), na kuendelea hadi Rumi ya kipagani (ufalme wa 4) hubainisha historia inayoongoza kwa ufalme wa neema. Historia hiyo hubainisha mfuatano wa kihistoria unaolingana kutoka Rumi ya Kipapa (Babeli ya kiroho, ufalme wa 5), hadi Marekani (Umedi na Uajemi wa kiroho, ufalme wa 6), hadi Umoja wa Mataifa (Ugiriki wa kiroho, ufalme wa 7), na kuendelea hadi muungano wa namna tatu wa yule joka, yule mnyama, na nabii wa uongo, ambao kwa pamoja huunda Rumi ya kisasa (Rumi ya kiroho, ufalme wa 8 ambao ni mmoja wa wale saba).
The triumph of that kingdom in Daniel two is represented by a rock, and God’s faithful are stones in the temple.
ឈ្នះជ័យនៃនគរនោះ ក្នុង ដានីយ៉ែល ២ ត្រូវបានតំណាងដោយថ្មមួយ ហើយអ្នកស្មោះត្រង់របស់ព្រះ គឺជាថ្មនៅក្នុងព្រះវិហារ។
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Nanyiwo, njengamatshe aphilayo, niyakhiwa nibe yindlu yomoya, ubupristi obungcwele, ukuze ninikele imihlatshelo yomoya, eyamukelekayo kuNkulunkulu ngoJesu Kristu. 1 Petru 2:5.
That everlasting triumphs over the kingdoms of the world and fills the entire world. In Ezekiel chapter forty to the end of his book that same kingdom is represented as a temple which fills the world with the water of life.
Huyo wa milele hushinda falme za ulimwengu na kuujaza ulimwengu wote. Katika Ezekieli sura ya arobaini hadi mwisho wa kitabu chake, ufalme huohuo unawakilishwa kama hekalu linaloujaza ulimwengu kwa maji ya uzima.
We will continue these things in the next article.
Titaendeleza mambo haya katika makala inayofuata.