I have been drawing from a passage in Testimonies that provides various lines of truth in connection with the experience of Ezekiel, Isaiah and John within the sanctuary. John turned to see a voice behind him in Revelation chapter one.
Ndzi ri karhi ndzi tshaha eka ndzimana yin’wana ya Timbhoni leyi nyikaka swiyenge swo hambana-hambana swa ntiyiso mayelana ni ntokoto wa Ezekiele, Esaya, na Yohane endhawini yo kwetsima. Yohane a hundzuluka leswaku a vona rito leri a ri ri endzhaku ka yena eka Nhlavutelo ndzima ya sungula.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks. Revelation 1:10–12.
Ndaiva muMhepo pazuva raIshe, ndikanzwa shure kwangu inzwi guru, serinorira hwamanda, richiti: Ndini Arfa naOmega, wokutanga nowokupedzisira; uye richiti: Zvaunoona, nyora mubhuku, uzvitumire kumachechi manomwe ari muAsia; kuEfeso, nokuSmirna, nokuPergamo, nokuTiatira, nokuSadhisi, nokuFiraderfia, nokuRaodhikia. Ndikatendeuka kuti ndione inzwi rakanga richitaura neni. Zvino ndakati ndatendeuka, ndikaona zvigadziko zvemwenje zvinomwe zvendarama. Zvakazarurwa 1:10–12.
From the isle of Patmos and then into the heavenly sanctuary, where John sees the vision of Christ that Sister White informs us of, is the same vision that Daniel saw in chapter ten of his book.
Kusuka pachitsuwa chePatimosi uye ndokupinda musanctuary rokudenga, umo Johane anoona chiratidzo chaKristu icho Hanzvadzi White anotizivisa nezvacho, ndicho chiratidzo chimwe chete icho Dhanyeri akaona muchitsauko chegumi chebhuku rake.
“‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all.... Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude’ (Daniel 10:2–6).
“‘Mumazuva iwayo ini Danieri ndakanga ndichichema mavhiki matatu akazara. Handina kudya chingwa chinonaka, uye nyama kana waini hazvina kupinda mumuromo mangu, uye handina kuzora mafuta zvachose.... Ipapo ndakasimudza meso angu ndikatarisa, zvino tarirai, mumwe murume akanga akapfeka mucheka werineni, chiuno chake chakasungwa negoridhe rakanaka reUfaz. Muviri wakewo wakanga wakaita seberiri, uye chiso chake chakanga chakaita sechimiro chemheni, uye meso ake akaita semarambi omoto, uye maoko ake netsoka dzake zvakanga zvakafanana noruvara rwendarira yakakwenenzverwa, uye inzwi ramashoko ake rakanga rakaita senzwi reboka guru revanhu’ (Danieri 10:2–6).
“This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. No less a personage than the Son of God appeared to Daniel. Our Lord comes with another heavenly messenger to teach Daniel what would take place in the latter days.” Sanctified Life, 49.
“Tsananguro iyi yakafanana neyakapiwa naJohane apo Kristu akazarurirwa kwaari pachitsuwa chePatimosi. Hapana mumwe akaderera kupfuura Mwanakomana waMwari akazviratidza kuna Danieri. Ishe wedu anouya pamwe chete nemumwe mutumwa wekudenga kuti adzidzise Danieri zvaizoitika mumazuva okupedzisira.” Sanctified Life, 49.
The first nine verses identify how the Revelation of Jesus Christ is unsealed just before the close of human probation. The revelation was given by God to Jesus, who gave it to Gabriel, who gave it to John with a commission for John to send the message to the seven churches. Isaiah received his commission to do the same in chapter six, and Ezekiel received the same mandate in chapters two and three. John is a prisoner when he receives his commission, Ezekiel and Daniel are captives in Babylon and Isaiah is living in the history of the wicked king Ahaz of Judah.
Ndima pfumbamwe dzokutanga dzinoratidza kuti Zvakazarurwa zvaJesu Kristu zvinobviswa chisimbiso nguva pfupi kusati kwavharwa nguva yokuyedzwa kwavanhu. Zvakazarurwa izvi zvakapiwa naMwari kuna Jesu, uyo akazvipa kuna Gabhurieri, uyo akazvipa kuna Johani pamwe chete nokutumwa kuti Johani atumire shoko kumachechi manomwe. Isaya akagamuchira kutumwa kwake kuti aite zvakafanana muchitsauko chechitanhatu, uye Ezekieri akagamuchira murayiro mumwe chete muzvitsauko zviviri nezvitatu. Johani musungwa paanogamuchira kutumwa kwake, Ezekieri naDhanieri vatapwa muBhabhironi, uye Isaya ari kurarama munhoroondo yamambo akaipa Ahazi waJudha.
“There were wheels within wheels in an arrangement so complicated that at first sight they appeared to Ezekiel to be all in confusion. But when they moved, it was with beautiful exactness and in perfect harmony. Heavenly beings were impelling these wheels, and, above all, upon the glorious sapphire throne, was the Eternal One; while round about the throne was the encircling rainbow, emblem of grace and love. Overpowered by the terrible glory of the scene, Ezekiel fell upon his face, when a voice bade him arise and hear the word of the Lord. Then there was given him a message of warning for Israel.” Testimonies, 751.
“Paive namavhiri mukati memamwe mavhiri, akarongeka nenzira yakaoma zvikuru zvokuti pakutanga kuaona, Ezekieri akaona sokuti zvose zvakanga zviri mumhirizhonga. Asi pakufamba kwawo, kwaiva nokunyatsojeka kwakanaka uye nokuwirirana kwakakwana. Zvisikwa zvokudenga ndizvo zvaifambisa mavhiri aya, uye, pamusoro pazvo zvose, pachigaro choushe chinobwinya chesafaya, paiva noWokusingaperi; uye kuchikomberedza chigaro choushe kwaiva nomurarabungu wakachikomberedza, mucherechedzo wenyasha norudo. Akakurirwa nokubwinya kunotyisa kwechiitiko ichi, Ezekieri akawira pasi nechiso chake, apo inzwi rakamurayira kuti asimuke anzwe shoko raJehovha. Ipapo akapiwa shoko renyevero kuna Israeri.” Testimonies, 751.
Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:8.
Kanti pia nikasikia sauti ya Bwana, ikisema, Nimtume nani, naye ni nani atakayekwenda kwa ajili yetu? Ndipo nikasema, Mimi hapa; nitume mimi. Isaya 6:8.
“This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate...
“Umbono lo wanikwa uHezekeli ngesikhathi lapho ingqondo yakhe yayigcwele ukwesaba okumnyama ngezinto ezizayo. Wabona izwe lawoyise lilele liyincithakalo...”
“In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. …
Saizvozvowo, naho Xikwembu xi ri kusuhi ni ku paluxela Yohane la rhandzekaka matimu ya kereke ya minkarhi leyi a yi ta ta, xi n’wi nyike xitiyisekiso xa ku tsakela ka Muponisi ni ku hlayisa ka yena vanhu va Yena hi ku n’wi komba “Un’wana loyi a fanaka ni N’wana wa munhu,” a famba exikarhi ka swivambiso swa timboni, leswi a swi fanekisela tikereke ta nkombo. …
“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. …
“Mafunzo haya ni kwa faida yetu. Tunahitaji kuitegemeza imani yetu juu ya Mungu, kwa maana mbele yetu tu kuna wakati utakaojaribu nafsi za wanadamu. …”
“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.
“Takamira papfumo pechiitiko zvikuru nezvine uremu. Chiporofita chiri kuzadzika nokukurumidza. Ishe ava pamukova. Nenguva isipi kuchazaruka pamberi pedu nguva inofadza zvikuru, ine kukosha kukuru kune vose vapenyu. Makakatanwa ekare achamutswazve; matsva achamukawo. Zviitiko zvichaitwa munyika yedu hazvisati zvambozivikanwa kunyange mukufungidzira. Satani ari kushanda kubudikidza nevanhu vaanoshandisa. Avo vari kuedza kushandura Bumbiro reMitemo nokuwana mutemo unosimbisa kuchengetwa kweSvondo havanyatsonzwisisi kuti mugumisiro wacho uchava chii. Dambudziko guru ratosvika pedyo nesu.”
“But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge. …
“Asi vashumiri vaMwari havafaniri kuzvivimba panguva ino huru yokukurumidzira. Muzviratidzo zvakapiwa kuna Isaya, kuna Ezekieri, uye kuna Johane tinoona kuti denga rakabatana zvakadii nezvinoitika zviri kuitika panyika uye kuti kutarisira kwaMwari kukuru zvakadini kuna avo vakatendeka kwaAri. Nyika haina kusiiwa isina mutongi. Urongwa hwezviitiko zvinouya huri mumaoko aShe. Ukuru hwokudenga ndihwo hwakabata mugove wamarudzi, pamwe chete nezvinonetsa zvechechi yaKe, mumaoko aKe amene. …”
“In Ezekiel’s vision God had His hand beneath the wings of the cherubim. This is to teach His servants that it is divine power that gives them success. He will work with them if they will put away iniquity and become pure in heart and life.
“Muono waEzekieri wakaratidza kuti Mwari aiva noruoko rwake pasi pamapapiro evakerubhi. Izvi ndezvekudzidzisa varanda vake kuti isimba roumwari rinovapa kubudirira. Achashanda pamwe chete navo kana vakabvisa zvivi uye vakava vakachena mumwoyo nomuhupenyu.
“The bright light going among the living creatures with the swiftness of lightning represents the speed with which this work will finally go forward to completion. …
“Lembe ra ku vangama leri fambaka exikarhi ka swivumbiwa leswi hanyaka hi ku hatlisa loku fanaka ni ka rihati ri yimela rivilo leri ntirho lowu eku heteleleni wu nga ta ya emahlweni ha rona ku fikela eku hetisekeni. …”
“Brethren, it is no time now for mourning and despair, no time to yield to doubt and unbelief. Christ is not now a Saviour in Joseph’s new tomb, closed with a great stone and sealed with the Roman seal; we have a risen Saviour. He is the King, the Lord of hosts; He sitteth between the cherubim; and amid the strife and tumult of nations He guards His people still. He who ruleth in the heavens is our Saviour. He measures every trial. He watches the furnace fire that must test every soul. When the strongholds of kings shall be overthrown, when the arrows of God’s wrath shall strike through the hearts of His enemies, His people will be safe in His hands.” Testimonies, volume 5, 752–754.
“Bahanzi, ino si nguva yokuchema nokupererwa, hakuzi kunguva yokukundwa nokukahadzika nokusatenda. Kristu haasi zvino Muponesi ari muguva idzva raJosefa, rakavharwa nedombo guru uye rakaiswa chisimbiso cheRoma; tine Muponesi akamuka. Ndiye Mambo, Ishe wehondo; anogara pakati pamakerubhi; uye pakati pekukakavadzana nokutinhira kwamarudzi anoramba achichengeta vanhu Vake. Iye anotonga kumatenga ndiye Muponesi wedu. Anoyera kuedzwa kwose. Anotarira moto wevira unofanira kuidza mweya wose. Kana nhare dzamadzimambo dzichazoputswa, kana miseve yehasha dzaMwari ichabaya nemumwoyo yevavengi Vake, vanhu Vake vachava vakachengeteka mumaoko Ake.” Testimonies, volume 5, 752–754.
Four biblical witnesses attest to the fact that the message of the Revelation of Jesus Christ is given to those persons who are typified by these prophet’s experiences in the sanctuary. It is when we enter into the heavenly sanctuary that we are given the message which we have been ordained to proclaim. The “furnace fire” which tests “every soul” is the furnace of Malachi three.
Zvinafour zviṱanzi zwa Bivhili zwi khwaṱhisedza ngoho ya uri mulaedza wa Nzumbululo ya Yesu Kristo woṋetshedzwa kha avho vhathu vhane vha imelwa nga nḓila ya tshifanyiso nga zwenzakalo zwa avha muporofita ngomu vhuvhaleloni. Ndi musi ri tshi dzhena ngomu vhuvhaleloni ha ṱaḓulu he raṋetshedzwa mulaedza we ra vhewa nga u langiwa u u huwelela. “Mulilo wa tshivhiso” une wa lingedza “muya muṅwe na muṅwe” ndi tshivhiso tsha Malakia 3.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–4.
Asi ndianiko angangatsungirira pazuva rokuuya kwake? Uye ndianiko achamira kana achioneka? Nokuti akafanana nomoto womunyungudutsi, uye nesipo yomuwachi wenguo: Uye iye achagara somunyungudutsi nomuchenesi wesirivha; uye achachenesa vanakomana vaRevhi, nokuvachenesa segoridhe nesirivha, kuti vape kuna Jehovha chipiriso mukururama. Ipapo chipiriso chaJudha neJerusarema chichafadza Jehovha, sezvazvaiva pamazuva akare, uye sezvazvaiva pamakore okutanga. Maraki 3:2–4.
The refiner knows that the silver has been in the furnace for the correct amount of time when the silver is so pure that it reflects the refiner’s face. This fact about how silver was anciently refined, aligns with the causative verb “marah” that Daniel saw in chapter ten. In these final days the Lord is leading His people into the sanctuary to test, purify and purge the candidates to be a part of the ensign of the one hundred and forty-four thousand. In this period of time, “He will work with” us, “if” we “will put away iniquity and become pure in heart and life.” Some as in Daniel ten flee from that experience, but those, symbolized by Daniel do see the great looking glass vision of the revelation of Jesus Christ will, as Isaiah illustrates have their lips touched with a coal from the altar and will be purified and prepared to give a message to both an apostate church, and then the world.
Mucoci anoziva kuti sirivha yagara muchoto kwenguva yakafanira apo sirivha yacho yava yakachena kwazvo zvokuti inoratidza chiso chomucoci wacho. Chokwadi ichi pamusoro penzira yaimboshandiswa pakare pakucocwa kwesirivha chinoenderana neshoko rechiito rinokonzera, “marah,” rakaonekwa naDanieri muchitsauko chegumi. Mumazuva okupedzisira aya Ishe ari kutungamirira vanhu Vake kupinda munzvimbo tsvene kuti aedze, achenese, uye abvise tsvina kune avo vari kukwikwidza kuva chikamu chemureza wevane zviuru zana namakumi mana nezvina. Munguva iyi, “Achashanda nesu,” “kana” isu “tikabvisa uipi tikava vakachena mumwoyo nomuhupenyu.” Vamwe, sezviri muna Danieri 10, vanotiza kubva muchiitiko ichocho, asi avo, vanomiririrwa naDanieri, vanoona chiratidzo chikuru chegirazi chinoratidza chakazarurwa chaJesu Kristu, vachaita, sezvinoratidzwa naIsaya, kuti miromo yavo ibatwe nerasha rinobva paaritari, uye vachacheneswa nokugadzirirwa kupa shoko kukereke yakatsauka pakutanga, vozoripa kunyika yose.
The message is presented to those faithful souls in the sanctuary. Leviticus twenty-three when aligned with the Pentecostal season is designed to reflect the Ark of the covenant in the Most Holy Place. By faith the structure of the chapter’s messages identifies three waymarks within the sacred history that the furnace test is accomplished. Divinely profound—the prophetic structure of chapter twenty-three allows the student of prophecy to locate Ezekiel in verse one of chapter one.
Ujumbe huu umetolewa kwa zile nafsi waaminifu katika patakatifu. Mambo ya Walawi ishirini na tatu, unapolinganishwa na majira ya Pentekoste, umekusudiwa kuakisi Sanduku la Agano katika Patakatifu pa Patakatifu. Kwa imani, muundo wa jumbe za sura hii hutambulisha alama tatu za njia ndani ya historia takatifu ambamo jaribio la tanuru hukamilishwa. Kwa kina cha kimungu—muundo wa kiunabii wa sura ya ishirini na tatu humwezesha mwanafunzi wa unabii kumweka Ezekieli katika aya ya kwanza ya sura ya kwanza.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity. Ezekiel 1:1, 2.
Zvino zvakaitika mugore rechimakumi matatu, mumwedzi wechina, pazuva rechishanu romwedzi, ndiri pakati pavatapwa parwizi rweKebhari, kuti matenga akazaruka, ndikavona zviratidzo zvaMwari. Pazuva rechishanu romwedzi, iro rakanga riri gore rechishanu rokutapwa kwamambo Jehoiakini. Ezekieri 1:1, 2.
As a priest during the sealing time of the one hundred and forty-four thousand, Ezekiel is in the thirtieth year of the seventeenth Jubilee cycle, five years before the third of three sieges of Jerusalem by Nebuchadnezzar in 587 BC. The thirtieth year in the verse is thirty years after the greatest revival of Old Testament history, and it is in the fifth day of the fifth year, thus placing the number five upon Ezekiel's testimony. In the two opening verses we find thirty identified once and the number five mentioned three times. In the structure of Leviticus twenty-three aligned with the Pentecostal season the second test represented by thirty reaches to the feast of trumpets, the five days to the ascension of Christ, then five days to the day of atonement, then five days to the waymark representing both the former (Pentecost) and latter (Tabernacles) rain. The structure presents thirty, followed by three steps of five. Ezekiel is in the temple and the structure of Leviticus twenty-three is the Ark.
Sa mupadiri nakong ya ho tiiswa ha ba dikete tse lekgolo le mashome a mane a metso e mene, Ezekiele o le selemong sa mashome a mararo sa potoloho ya leshome le metso e supileng ya Jubile, e leng dilemo tse hlano pele ho thibelo ya boraro ho tse tharo ya Jerusalema ke Nebukadnezare ka 587 BC. Selemo sa mashome a mararo temaneng ke dilemo tse mashome a mararo ka mora tsosoloso e kgolohadi historing ya Testamente ya Kgale, mme se letsatsing la bohlano la selemo sa bohlano, ka hona se bea palo ya bohlano hodima bopaki ba Ezekiele. Ditemaneng tse pedi tsa qalo re fumana mashome a mararo a tsejwa hang, mme palo ya bohlano e bolelwa hararo. Sebopehong sa Levitike mashome a mabedi a metso e meraro se hokahanngweng le nako ya Pentekonta, teko ya bobedi e emetsweng ke mashome a mararo e fihla moketeng wa diterompeta, matsatsi a mahlano ho nyolohelong ha Kreste, ebe matsatsi a mahlano ho ya letsatsing la poelano, ebe matsatsi a mahlano ho ya letshwaong la tsela le emelang pula ya pele ka bobedi (Pentekonta) le ya morao (Metlotloane). Sebopeho se hlahisa mashome a mararo, se latelwa ke mehato e meraro ya bohlano. Ezekiele o tempeleng, mme sebopeho sa Levitike mashome a mabedi a metso e meraro ke Areka.
The history attests to the fact that Ezekiel at the point is five years before a symbolic siege that concludes typifying the soon-coming Sunday law as represented by the destruction of Jerusalem. The number ‘five’ is a primary element of the design of Leviticus twenty-three, as is the number thirty.
Imbiri inopupura pachena kuti panguva iyi Ezekieri aive makore mashanu pamberi pekukombwa kwechiratidzo uko kunopedzisira kwava mufananidzo wemutemo weSvondo uri kuuya nokukurumidza, sezvinomiririrwa nokuparadzwa kweJerusarema. Nhamba “shanu” chinhu chikuru chomufananidzo waRevhitiko makumi maviri nenhatu, sezvakangoitawo nhamba “makumi matatu.”
It has been shown in these articles that when the first twenty-two verses of the chapter are aligned with the final twenty-two verses, and then together those two lines of twenty-two verses are aligned with the Pentecostal season that the three-step testing process, which is the furnace fire of Malachi are clearly illustrated. The three steps possess an alpha and omega in the first and third steps that consists of a series of four waymarks that represent one step.
M’nkhani izi kwasonyezedwa kuti, pamene mavesi makumi awiri ndi awiri oyambirira a mutuwo ayanjanitsidwa ndi mavesi makumi awiri ndi awiri omaliza, ndiyeno pamodzi mizere iwiri imeneyo ya mavesi makumi awiri ndi awiri iyanjanitsidwa ndi nyengo ya Pentekoste, njira ya mayesero ya masitepe atatu, yomwe ndi moto wa ng’anjo wa Malaki, imaonetsedwa momveka bwino. Masitepe atatuwo ali ndi alpha ndi omega mu sitepe yoyamba ndi yachitatu, zomwe zili ndi mndandanda wa zizindikiro zinayi zosonyeza sitepe imodzi.
Passover, followed by the feast of unleavened bread, followed by the first fruit offering of barley, then ‘five’ days to the end of the feast of unleavened bread. Those four waymarks make up the first test, and Jesus always illustrates the end by the beginning, and the third test is also made up of four waymarks. The feast of trumpets, then the ascension of Christ followed by the day of atonement, and then five days later the arrival of both Pentecost and Tabernacles. Pentecost is the symbol of the former rain and Tabernacles is a symbol of the latter rain. In the Leviticus twenty-three model both Pentecost and Tabernacles align.
Paseka, kuteverwa nomutambo wezvingwa zvisina mbiriso, kwozoteverwa nechibayiro chezvibereko zvokutanga zvebhari, uyezve mazuva “mashanu” kusvika kumagumo omutambo wezvingwa zvisina mbiriso. Zviratidzo zvina izvozvo zvinoumba muedzo wokutanga, uye Jesu anogara achiratidza magumo nokutanga; uye muedzo wechitatuwo unoumbwa nezviratidzo zvina. Mutambo wehwamanda, wozoteverwa nokukwira kwaKristu kudenga, kuchiteverwa nezuva rokuyananisa, uyezve mazuva mashanu gare gare kusvika pakusvika kwePendekosti neMatende zvose zviri zviviri. Pendekosti chiratidzo chemvura yokutanga, uye Matende chiratidzo chemvura yokupedzisira. Mumuenzaniso waRevhitiko makumi maviri nenhatu, zvose zviri zviviri Pendekosti neMatende zvinowirirana.
Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.
Sakafarai zvino, imi vana veZiyoni, mufare muna Jehovha Mwari wenyu; nokuti akakupai mvura yokutanga zvine mwero, uye achakunisirai mvura, iyo mvura yokutanga, nemvura yokupedzisira, mumwedzi wokutanga. Joere 2:23.
The final testing and purification process began on December 31, 2023. The first test was the foundational test symbolized by the controversy of the “robbers of thy people” that divided the group who had been previously tried by the disappointment of July 18, 2020.
Ukucwaningwa kokugcina kanye nenqubo yokuhlanzwa kwaqala ngoDisemba 31, 2023. Uvivinyo lokuqala lwaluwuvivinyo oluyisisekelo olwafanekiselwa yimpikiswano “yabaphangi babantu bakho” eyahlukanisa iqembu elalike lavivinywa ngaphambili ngokudumala kukaJulayi 18, 2020.
“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Manuscript Releases, volume 1, 47.
“Mumagariro enhoroondo nechiporofita, Shoko raMwari rinoratidza kurwisana kwenguva refu kwakagara kuripo pakati pechokwadi nekukanganisa. Kurwisana ikoko kuchiri kuenderera mberi. Zvinhu zvakamboitika zvichadzokororwa. Makakatanwa ekare achamutsidzirwazve, uye dzidziso itsva dzicharamba dzichimuka nguva dzose. Asi vanhu vaMwari, avo mukutenda kwavo nokuzadziswa kwechiporofita vakaita rutivi mukuziviswa kwemashoko engirozi yokutanga, yechipiri, neyechitatu, vanoziva pavakamira. Vane ruzivo rwakakosha kupfuura goridhe rakanaka kwazvo. Vanofanira kumira vakasimba sedombo, vachibatisisa kutanga kwekuvimba kwavo vakatsiga kusvikira kumugumo.” Manuscript Releases, bhuku 1, 47.
In Leviticus twenty-three the first test is represented by a prophetic combination of three followed five days later by the end of unleavened bread. Passover was day one, the feast of unleavened bread was the second day and the first fruits offering was the third day. Five days later the feast of unleavened bread ended. The prophetic structure of the first of three tests is also represented in the third and final test. In that third waymark, made up of three waymarks followed by one, the feast of trumpets is day one, and Christ’s ascension is five days later, then the day of atonement follows five days later, then five days later both Pentecost and the feast of Tabernacles mark the soon-coming Sunday law, which is represented in the book of Ezekiel as the destruction of Jerusalem.
Mu Levitiko 23, ikigeragezo cya mbere kigereranywa n’ihuriro ry’ubuhanuzi rigizwe n’ibintu bitatu, maze nyuma y’iminsi itanu hagakurikiraho iherezo ry’Umunsi Mukuru w’Imigati Itarimo Umusemburo. Pasika yari umunsi wa mbere, Umunsi Mukuru w’Imigati Itarimo Umusemburo wari umunsi wa kabiri, kandi ituro ry’Imbuto z’Ibere ryari umunsi wa gatatu. Nyuma y’iminsi itanu, Umunsi Mukuru w’Imigati Itarimo Umusemburo warangiye. Imiterere y’ubuhanuzi y’icya mbere muri bya bigeragezo bitatu na yo igaragazwa no mu kigeragezo cya gatatu kandi cya nyuma. Muri iyo waymark ya gatatu, igizwe na waymark eshatu zikurikiwe n’imwe, Umunsi Mukuru w’Amakondera ni umunsi wa mbere, kandi kuzamuka kwa Kristo mu ijuru kuba nyuma y’iminsi itanu, hanyuma Umunsi w’Impongano ugakurikiraho nyuma y’iminsi itanu, maze nyuma y’indi minsi itanu Pentekote n’Umunsi Mukuru w’Ingando byombi bikaranga itegeko ryo ku Cyumweru rigiye kuza vuba, rigereranywa mu gitabo cya Ezekieli no kurimbuka kwa Yerusalemu.
Between the end of the feast of unleavened bread and the feast of trumpets there are thirty days, that not only represent a symbol of a priest, but also the second test of the three tests represented within the Divine illustration.
Pakati pa mapeto pa phwando la mikate yopanda chotupitsa ndi phwando la malipenga pali masiku makumi atatu, amene samangoyimira chizindikiro cha wansembe yokha, koma komanso mayeso achiwiri a mayeso atatu oyimiridwa m’fanizo la Umulungu.
The baptism of Christ illustrates the three waymarks of Passover, unleavened bread and first fruits, for those three waymarks represent Christ’s death, burial and resurrection. Those three steps which are followed by five days to the fourth step, represented by the end of the feast of unleavened bread. The baptism presents the three steps in one brief moment when John baptized his Messiah. The spring feasts separates those three steps by one day each, and the fall feasts separates those three steps by five days.
Ubatizo wa Kristo unaonyesha alama tatu za Pasaka, mikate isiyotiwa chachu, na malimbuko, kwa maana alama hizo tatu zinawakilisha kifo cha Kristo, kuzikwa kwake, na ufufuo wake. Hatua hizo tatu hufuatwa na siku tano kuelekea hatua ya nne, inayowakilishwa na mwisho wa Sikukuu ya Mikate Isiyotiwa Chachu. Ubatizo unaonyesha hatua hizo tatu katika wakati mmoja mfupi, wakati Yohana alipombatiza Masihi wake. Sikukuu za majira ya machipuo hutenganisha hatua hizo tatu kwa siku moja kila moja, na sikukuu za majira ya vuli hutenganisha hatua hizo tatu kwa siku tano.
When we apply the first test of the spring feasts as a combination of three waymarks that are followed by one waymark five days later; and then apply the fall feasts as three waymarks that are followed five days later by one waymark, there is a prophetic structure established which consists of an alpha waymark of three followed by five days, which is then followed by thirty days, and the third test of the fall feasts as a waymark of three followed by five days—the structure illustrates the first test as covering a total of five days, followed by a second test of thirty days that reach to the third waymark of five days. Five plus thirty, plus five is forty (5 + 30 + 5 = 40).
Loko hi hi tirhisa ndzingo wo sungula wa minkhuvo ya ximun’wana tanihi ku hlanganisiwa ka swikombiso swinharhu leswi landzeriwaka hi xikombiso xin’we endzhaku ka masiku ya ntlhanu; kutani hi tirhisa minkhuvo ya ku wa tanihi swikombiso swinharhu leswi landzeriwaka endzhaku ka masiku ya ntlhanu hi xikombiso xin’we, ku simekiwa xivumbeko xa vuprofeta lexi vumbiwaka hi xikombiso xa alpha xa swinharhu leswi landzeriwaka hi masiku ya ntlhanu, lexi kutani xi landzeriwaka hi masiku ya makume manharhu, ni ndzingo wa vunharhu wa minkhuvo ya ku wa tanihi xikombiso xa swinharhu leswi landzeriwaka hi masiku ya ntlhanu—xivumbeko lexi xi kombisa ndzingo wo sungula tanihi lowu funengetaka ntsengo hinkwawo wa masiku ya ntlhanu, lowu landzeriwaka hi ndzingo wa vumbirhi wa masiku ya makume manharhu lowu fikaka eka xikombiso xa vunharhu xa masiku ya ntlhanu. Ntlhanu ku engetela makume manharhu, ku engetela ntlhanu i makume mune (5 + 30 + 5 = 40).
Christ’s baptism was immediately followed by forty days, that concluded with three tests. Much more can be recognized in the structure of Leviticus twenty-three in combination with the Pentecostal season, but at another level the chapter represents the Ark in the Most Holy Place.
Kubhabhatidzwa kwaKristu kwakateverwa pakarepo namazuva ana makumi mana, ayo akaguma nemiedzo mitatu. Zvizhinji zvikuru zvinogona kuzivikanwa muchimiro chaRevhitiko makumi maviri nenhatu kana zvichinzwisiswa pamwe chete nenguva yePentekosti, asi pane rimwe danho chitsauko ichi chinomiririra Areka iri muNzvimbo Tsvenetsvene-tsvene.
The spring and fall feasts in Leviticus twenty-three are placed in the middle of two Sabbaths. Those two Sabbaths represent the two covering cherubs and the waymarks of the Pentecostal season aligned with Leviticus twenty-three represent the Ark and the two covering cherubs. Ezekiel is taken into the sanctuary in chapter one, and when he is taken there, he is located five days before the siege which leads to the destruction of Jerusalem typifying the soon-coming Sunday law. The Sunday law is represented by Pentecost and Tabernacles in Leviticus twenty-three. Ezekiel is in the thirtieth year, and thirty is the period of the second of the three tests that make up the furnace fire of Malachi three. The second test is represented by thirty days, just as Ezekiel is in the thirtieth year of the seventeenth Jubilee cycle that began at Josiah’s Great Passover, as the historians refer to it. Ezekiel is five years before the siege that lasted eighteen months, and he is in the temple, which is the middle of the three final tests that purify and purge the remnant. Peter was at Caesarea-Philippi (Panium), also in the middle of three tests, as represented by Panium (Caesarea-Philippi), the mount of Transfiguration and the cross.
Mikhalidwe ya madyerero a chisika ndi a kugwa mu Levitiko twente-sitatu yaikidwa pakati pa ma Sabata awiri. Ma Sabata awiri amenewo amaimira akerubi awiri okutira, ndipo zizindikiro za njira za nyengo ya Pentekoste zogwirizana ndi Levitiko twente-sitatu zimaimira Likasa ndi akerubi awiri okutira. Ezekieli akutengedwa kulowa m’malo opatulika mu chaputala choyamba, ndipo pamene akutengedwa kumeneko, ali pa masiku asanu asanatsekedwe mzindawo, kutsekedwa kumene kumatsogolera ku chiwonongeko cha Yerusalemu, choimira lamulo la Sabata loyamba la Lamlungu lomwe lili pafupi kubwera. Lamulo la Lamlungu limaimiridwa ndi Pentekoste ndi Misasa mu Levitiko twente-sitatu. Ezekieli ali m’chaka cha makumi atatu, ndipo makumi atatu ndi nthawi ya mayeso achiwiri mwa mayeso atatu amene amapanga moto wa ng’anjo wa Malaki atatu. Mayeso achiwiri amaimiridwa ndi masiku makumi atatu, monga momwe Ezekieli alili m’chaka cha makumi atatu cha mzunguliro wa chisangalalo cha khumi ndi chisanu ndi chiwiri umene unayamba pa Paska Yaikulu ya Yosiya, monga olemba mbiri amatchulira. Ezekieli ali zaka zisanu asanatsekedwe mzinda umene unatenga miyezi khumi ndi isanu ndi itatu, ndipo ali m’kachisi, komwe ndi pakati pa mayeso atatu omaliza amene amayeretsa ndi kuyeretsatu otsala. Petro anali ku Kaisareya-Filipi (Panium), nawonso ali pakati pa mayeso atatu, monga momwe zimaimiridwa ndi Panium (Kaisareya-Filipi), phiri la Kusandulika ndi mtanda.
In 592 BC Ezekiel is supernaturally made “dumb” and only speaks when God opens his mouth. That condition continues until the fall of Jerusalem in 585/6 BC. God had caused him to speak when the siege began, the day “the desire of” his “eyes” died, but he was not allowed to speak freely until Jerusalem “the desire of” Israel’s “eyes” had fallen. Jerusalem’s fall represents the soon-coming Sunday law, and it is there that John the Baptist’s father, a priest of the eighth course, who was made dumb while serving in the temple, which is where Ezekiel was (in vision) was also made dumb for about nine months. It was on the eighth day after John’s birth, when John was being circumcised that he was allowed to speak. Two prophets made dumb while in the sanctuary. The third prophet to be made dumb while viewing Christ in the sanctuary was Daniel. In chapter ten, Daniel is in the sanctuary, and just as he is being touched a second of three times he is made dumb. At the middle point Daniel is made dumb.
Mugore ra592 BC, Ezekieri akaitwa mbeveve nenzira inoshamisa zvikuru, uye aingotaura chete kana Mwari avhura muromo wake. Mamiriro iwayo akaramba aripo kusvikira pakuwa kweJerusarema muna 585/6 BC. Mwari akanga amuita kuti ataure pakatanga kukombwa kweguta, pazuva rakafa “chishuwo che” “meso” ake, asi haana kubvumidzwa kutaura akasununguka kusvikira Jerusarema, “chishuwo che” “meso” aIsraeri, rawa. Kuwa kweJerusarema kunomirira mutemo weSvondo waiva wava pedyo kuuya, uye ndipo panowanikwa baba vaJohane Mubhabhatidzi, muprista weboka rechisere, vakaitwa mbeveve vachishumira mutembere, ndipo zvakare paiva naEzekieri (muchiratidzo) paakaitwawo mbeveve kwemwedzi inenge mipfumbamwe. Paiva pazuva rechisere mushure mekuzvarwa kwaJohane, Johane paakanga achidzingiswa, ndipo paakabvumidzwa kutaura. Vaporofita vaviri vakaitwa mbeveve vari musanctuary. Muporofita wechitatu akaitwa mbeveve achiona Kristu musanctuary akanga ari Danieri. Muchitsauko chegumi, Danieri ari musanctuary, uye panguva chaiyo yaari kubatwa kechipiri pamitatu, anoitwa mbeveve. Panzvimbo yepakati Danieri anoitwa mbeveve.
And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:15, 16.
In ko mi je izrekel take besede, sem obrnil svoj obraz proti tlom in onemel. In glej, nekdo, podoben sinovom človeškim, se je dotaknil mojih ustnic; tedaj sem odprl svoja usta, spregovoril in rekel njemu, ki je stal pred menoj: O moj gospod, zaradi videnja so se moje bolečine zgrnile name in ni mi ostalo nič moči. Daniel 10:15, 16.
Speaking
Kukhuluma
The symbolism of “speaking” is marked at the soon-coming Sunday law when the United States speaks as a dragon, Balaam’s ass speaks, Habakkuk’s vision speaks and does not lie. The three dumb prophets who are made dumb while in the sanctuary, speak at the destruction of Jerusalem. With Zachariah, he speaks to identify that his son’s new name is correct, thus typifying tho Philadelphian's who are given a new name.
Simbolizim bilong “tok” i makim dispela taim bilong klostu kamap Sande lo taim Yunaitet Stet i tok olsem wanpela drakon, dongki bilong Balaam i tok, na visen bilong Habakuk i tok na i no giaman. Ol tripela mauspas profet, em ol i kamap mauspas taim ol i stap long haus lotu, ol i tok long taim bilong bagarap bilong Jerusalem. Wantaim Sekaraia, em i tok bilong soim olsem nupela nem bilong pikinini man bilong em em i stret, olsem na dispela i makim ol Filadelfia husat i kisim nupela nem.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.
Anokunda ndichamuita shongwe mutemberi yaMwari wangu, uye haachazombobudazve kunze; uye ndichanyora pamusoro pake zita raMwari wangu, nezita reguta raMwari wangu, iro riri Jerusarema idzva, rinoburuka richibva kudenga kuna Mwari wangu; uye ndichanyora pamusoro pake zita rangu idzva. Zvakazarurwa 3:12.
Zachariah was given a tablet to write the new family name of John.
Zekariya wakapihwa chinyorero kuti anyore zita idzva remhuri raJohane.
And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. Luke 1:59–64.
Kwathi ke ngomhla wesibhozo beza ukuzalusisa umntwana; bamqamba igama lokuba nguZakariya, ngegama likayise. Kepha unina waphendula wathi, Hatshi; kodwa uzabizwa ngokuthi nguJohane. Basebesithi kuye, Kakho loyedwa phakathi kwezihlobo zakho obizwa ngaleligama. Basebemenzela izibonakaliso uyise, ukuthi uthanda aqanjwe ngokuthini. Wasecela ugwalo lokubhalela, waloba wathi, Ibizo lakhe nguJohane. Basebemangala bonke. Njalo umlomo wakhe wavuleka masinyane, lolimi lwakhe lwakhululwa, wasekhuluma, wadumisa uNkulunkulu. ULukha 1:59–64.
John’s new name aligns with the church of Philadelphia, and the name Zachariah aligns with Laodicea as represented by Zachariah’s unbelief in the message of the third angel. All the prophets address the latter days, and latter days are the history of the third angel. So the angel that brought the message must be the third angel. Zachariah refused to understand that the Lord would pass by the Laodicean Seventh-day Adventist church. There is more to say about the restoration of the voice in these prophets, but we will continue to move towards and understanding of Josiah’s prophetic line.
Zita idzva raJohani rinowirirana nekereke yeFiraderfia, uye zita rokuti Zekaria rinowirirana neRaodhikia sezvinomiririrwa nokusatenda kwaZekaria mushoko rengirozi yechitatu. Vaprofiti vose vanotaura pamusoro pamazuva okupedzisira, uye mazuva okupedzisira inhoroondo yengirozi yechitatu. Naizvozvo, ngirozi yakaunza shoko inofanira kuva ngirozi yechitatu. Zekaria akaramba kunzwisisa kuti Ishe vaizopfuura nechechi yeSeventh-day Adventist yeRaodhikia. Pane zvimwe zvakawanda zvinofanira kutaurwa pamusoro pokudzorerwa kwenzwi muvaprofiti ava, asi ticharamba tichienderera mberi tichiswedera kukunzwisisa mutsara wouprofita waJosia.
Josiah’s Wheel
Gurudumu la Yosia
We have addressed the seventeenth Jubilee cycle that began at Josiah’s Passover in 622 BC, but the line of Josiah begins well before 622 BC. The rebellion of Israel that brought Saul to the throne as Israel’s first king marked forty years that king Saul would rule, followed by forty years that king David would rule, followed by forty years that Solomon would rule. The rejection of God that so offended the prophet Samuel occurred in 1097 BC, and begins a prophetic line of rebellion that ended at the cross when the Jews pronounced, they had no king, but Caesar.
Takatarisana nezvomutenderero weJubheri wegumi namanomwe wakatanga paPaseka yaJosia muna 622 BC, asi mutsara waJosia unotangira kare pamberi pa622 BC. Kupanduka kwaIsraeri kwakaisa Sauro pachigaro choushe samambo wokutanga waIsraeri kwakaratidza makore makumi mana okutonga kwaMambo Sauro, kuchiteverwa namakore makumi mana okutonga kwaMambo Dhavhidhi, kuchiteverwa namakore makumi mana okutonga kwaSoromoni. Kurambwa kwaMwari kwakagumbura zvikuru muporofita Samueri kwakaitika muna 1097 BC, uye kunotanga mutsara wouporofita wokupanduka wakaguma pamuchinjikwa apo vaJudha vakataura kuti vakanga vasina mambo kunze kwaKesari.
But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. John 19:15.
Asi vakadanidzivirira, vachiti, Bvisaiye, bvisaiye, murovererei pamuchinjikwa. Pirato akati kwavari, Ndicharoverera Mambo wenyu pamuchinjikwa here? Vaprista vakuru vakapindura vachiti, Hatina mambo kunze kwaKesari. Johani 19:15.
In 1097, three kings would reign for forty years each until the death of Solomon in 977 BC, when the kingdom then divided into north and south.
Mu 1097, mafumu matatu adzalamulira kwa zaka makumi anayi aliyense kufikira pa imfa ya Solomo mu 977 BC, pamene ufumuwo unagawikana kukhala kumpoto ndi kumwera.
And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years. Acts 13:21.
Kisha baadaye wakatamani mfalme; naye Mungu akawapa Sauli mwana wa Kishi, mtu wa kabila ya Benyamini, kwa muda wa miaka arobaini. Matendo 13:21.
David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. 2 Samuel 2:4, 5.
Davidi aive namakore makumi matatu paakatanga kutonga, akatonga makore makumi mana. MuHebroni akatonga Judha makore manomwe nemwedzi mitanhatu; uye muJerusarema akatonga makore makumi matatu namatatu pamusoro paIsraeri yose naJudha. 2 Samueri 2:4, 5.
Solomon’s reign began in 971 BC; the foundation of the Temple was laid in Solomon’s fourth year (967 BC). Construction lasted seven years (1 Kings 6:37–38), and the Temple was completed in the eighth month of Solomon’s eleventh year. The formal dedication took place in the seventh month (the month of Ethanim), during the Feast of Tabernacles (1 Kings 8; 2 Chronicles 5–7). The kings, the Temple and the nation each are represented in the history with a four-hundred-and-ninety-year period that distinctly marks a prophetic period in relation to either the kings, the Temple or the nation.
Kutonga kwaSoromoni kwakatanga muna 971 BC; nheyo dzeTemberi dzakaiswa mugore rechina raSoromoni (967 BC). Kuvakwa kwakatora makore manomwe (1 Madzimambo 6:37–38), uye Temberi yakapedzwa mumwedzi wechisere wegore regumi nerimwe raSoromoni. Kutsaurirwa kwayo kwepamutemo kwakaitwa mumwedzi wechinomwe (mwedzi waEthanimu), panguva yoMutambo waMatumba (1 Madzimambo 8; 2 Makoronike 5–7). Madzimambo, Temberi, norudzi, chimwe nechimwe chinomiririrwa munhoroondo nenguva yemakore mazana mana namakumi mapfumbamwe, iyo inonyatsoratidza nguva yechiporofita maererano kana namadzimambo, kana neTemberi, kana norudzi.
Daniel was taken captive in 607 BC, though the majority of biblical chronologists identify 605 BC. The historical record must align with the prophetic testimony, and the symbolism of the events that are historically marked on the line of history that begins with the desire for a king in 1097 BC demands upon several prophetic witnesses that 607 BC is the accurate application, and not 605 BC. 607 BC marks the end of four-hundred and ninety years in the line of kings, but it also begins one of the three primary representations of seventy years that occur in the line. 607 BC marks the end of seventy years that began with the captivity of Manasseh in 677 BC. The first representation of the symbol of four hundred and ninety years (that possesses three witnesses in the line), concludes where one of the three witnesses of seventy years ends and another witness of seventy years begins the mathematical structure testifies to 607 BC, in spite of the idea that Daniel was taken captive in 605 BC.
Dhanieri akatorwa muutapwa muna 607 BC, kunyange zvazvo ruzhinji rwevanyori venguva dzeBhaibheri ruchiti 605 BC. Nhoroondo yakanyorwa inofanira kuwirirana neuchapupu hwechiporofita, uye chiratidzo chezviitiko zvakaiswa munhoroondo pamutsetse wenhoroondo unotanga nechishuwo chamambo muna 1097 BC chinomanikidza, pamusoro pezvapupu zvinoverengeka zvechiporofita, kuti 607 BC ndiko kushandiswa kwakarurama, kwete 605 BC. 607 BC inoratidza kupera kwemakore mazana mana nemakumi mapfumbamwe mumutsetse wemadzimambo, asiwo inotanga chimwe chezviratidzo zvikuru zvitatu zvemakore makumi manomwe zvinoitika mumutsetse iwoyo. 607 BC inoratidza kupera kwemakore makumi manomwe akatanga nekutapwa kwaManase muna 677 BC. Chiratidzo chokutanga chemufananidzo wemakore mazana mana nemakumi mapfumbamwe (chine zvapupu zvitatu mumutsetse) chinoguma panzvimbo panoperera chimwe chezvapupu zvitatu zvemakore makumi manomwe uye chimwe chapupu chemakore makumi manomwe chichitanga; urongwa hwemasvomhu hunopupura 607 BC, zvisinei nepfungwa yokuti Dhanieri akatorwa muutapwa muna 605 BC.
Within the line that contains a period of 490 years associated with the kings from 1097 BC unto 607 BC, there is also 490 years from the dedication of Solomon’s Temple unto the dedication of the post-exile Temple by Zerubbabel in 516 BC. That 490 years consists of 420 years from Solomon’s dedication in his eleventh year, added to the 70 years the Temple was desolate during the captivity equaling 490 years. The third decree of Artaxerxes came 59 years later in 457 BC, and marks the beginning of 490 years that were “determined” (cut off, Daniel 9:24) for God’s people which concluded in the year 34 at the stoning of Stephen. There is of course, many other profound chronological witnesses in the prophetic line that begins with the foundational apostasy of rejecting God and the Spirit of Prophecy in 1097 BC and ends when Stephen saw Christ standing at the right hand of God. Within this testimony we find the prophetic wheel of Josiah.
Mu mutalongo urimo igihe cy’imyaka 490 gifitanye isano n’abami bo kuva mu mwaka wa 1097 mbere ya Kristo kugeza mu wa 607 mbere ya Kristo, harimo kandi indi myaka 490 uhereye ku kwezwa kw’Ingoro ya Salomo kugeza ku kwezwa kw’Ingoro yubatswe nyuma y’ubunyage na Zerubabeli mu wa 516 mbere ya Kristo. Iyo myaka 490 igizwe n’imyaka 420 uhereye ku kwezwa kwa Salomo mu mwaka we wa cumi n’umwe, hiyongereyeho imyaka 70 Ingoro yamaze ari umusaka mu gihe cy’ubunyage, bikangana n’imyaka 490. Itegeko rya gatatu rya Aritazerugisesi ryaje nyuma y’imyaka 59, mu wa 457 mbere ya Kristo, kandi riranga itangiriro ry’imyaka 490 “yagenwe” (yakuwemo, Daniyeli 9:24) ku bw’ubwoko bw’Imana, yarangiriye mu mwaka wa 34 igihe Sitefano yaterwaga amabuye. Birumvikana ko hari n’ibindi bimenyetso byinshi byimbitse by’ibaruragihe biri muri uwo mutalongo w’ubuhanuzi utangirana n’ubwigomeke bw’ishingiro bwo kwanga Imana n’Umwuka w’Ubuhanuzi mu wa 1097 mbere ya Kristo, ukarangira igihe Sitefano yabonaga Kristo ahagaze iburyo bw’Imana. Muri ubu buhamya dusangamo uruziga rw’ubuhanuzi rwa Yosiya.
I say “foundational apostasy,” for the beginning of the line identifies when Israel rejected God as King, in their desire to have a worldly king thus marking the foundation of Israel’s human monarchy. I also write this for the wheel of Josiah, which means “foundation of God,” is a symbol of both the foundation and the foundational apostasy of God’s people.
Ndiri kuti “kutsauka kwekutanga,” nokuti kutanga kwemutsara kunoratidza nguva iyo Israeri yakaramba Mwari saMambo, mukuchiva kwavo kuva namambo wenyika, zvichibva zvaratidza nheyo yehumambo hwevanhu hweIsraeri. Ndiriwo kunyora izvi pamusoro pevhiri raJosia, rinoreva kuti “nheyo yaMwari,” nokuti chiratidzo chezvose zviri zviviri, nheyo uye kutsauka kwekutanga kwevanhu vaMwari.
When Solomon died and the twelve tribes divided into north and south Jeroboam’s dedication of the counterfeit system of worship was rebuked by the disobedient prophet, and his rebuke contained the prophecy of a coming king named Josiah. At the foundational apostasy of Jeroboam and the ten northern tribes the prophecy of Josiah and his revival that is marked by the Great Passover of 622 BC was predicted. That revival was brought about by the discovery of the writings of Moses’ and the pronouncement of judgment upon God’s people for their continual apostasy. When the words from the writings of Moses were read to king Josiah, it produced the greatest revival of Old Testament history. The prophecy of a future child being born named Josiah also contained of the prophetic condemnation of the foundational apostasy levelled against king Jeroboam by the disobedient prophet.
Musoko waSolomoni paakafa, uye marudzi gumi namaviri akaparadzana kuva okuchamhembe neokumaodzanyemba, kutsaurwa kwaJerobhoamu kwegadziriro yokunamata yenhema kwakatsiurwa nomuporofita asingateereri, uye kutsiura kwake kwaiva nouporofita hwamambo waizouya ainzi Josia. Pakutsauka kwokutanga kwaJerobhoamu nemarudzi gumi okuchamhembe, kwakafanotaurwa uprofita hwaJosia nokumutsidzirwa kwake kunocherechedzwa nePaseka Huru ya622 BC. Kumutsidzirwa ikoko kwakauyiswa nokuwanikwa kwezvinyorwa zvaMozisi uye nokuziviswa kwokutongwa pamusoro pavanhu vaMwari nokuda kwokutsauka kwavo kunopfuurira. Mashoko ezvinyorwa zvaMozisi paakaverengerwa mambo Josia, akabereka kumutsidzirwa kukurusa munhoroondo yeTestamende Yekare. Uprofita hwomwana waizoberekwa munguva yemberi ainzi Josia hwakabatanidzawo kushorwa kwouporofita kwokutsauka kwokutanga kwakapiwa mambo Jerobhoamu nomuporofita asingateereri.
The curse of Moses as Daniel calls it, is the “seven times” of Leviticus twenty-six, and it became the foundational discovery of William Miller who is the symbol of the foundational truths of Adventism. The empowerment of Miller’s message on August 11, 1840 was brought about through the work of “Josiah” Litch in 1838 and 1840. In 1863 those foundations were set aside and the “seven times” became a symbol of not only the foundational truths of the Philadelphian Millerites, but also the symbol of the rebellion of Laodicean Millerism against the foundations. The history of the Millerites of the first and second angels possesses the symbolism of “Josiah,” that will be repeated to the very letter in the history of the one hundred and forty-four thousand. The wheel of Josiah reaches back to the witchcraft of king Saul and then all the way to the spewing out of the Laodicean Seventh-day Adventist church at the Sunday law. Josiah’s wheel in Ezekiel is now in the process of being unsealed as the climax of the sealing of the one hundred and forty-four thousand.
Tembeliso ya Mosese, hilaha Daniele a yi vitanaka hakona, i “minkarhi ya nkombo” ya Levhitika 26, naswona yi ve ku kumiwa ka masungulo ka William Miller loyi a nga xikombiso xa ntiyiso wa masungulo wa Vuvadventista. Ku nyikiwa matimba ka rungula ra Miller hi August 11, 1840, ku tisiwile hi ntirho wa “Josiah” Litch hi 1838 na 1840. Hi 1863 masungulo wolawo ma vekiwe etlhelo, kutani “minkarhi ya nkombo” yi hundzuka xikombiso xa ku nga ri ntsena ntiyiso wa masungulo wa va-Millerite va Filadelfiya, kambe ni xikombiso xa vupfukeli bya vu-Millerite bya Lawodikiya lebyi lwisanaka ni masungulo. Matimu ya va-Millerite ya ntsumi yo sungula ni ya vumbirhi ma khome xifanekiso xa “Josiah,” lexi nga ta phindhiwa hi ku helela ka xona hinkwaxo ematin’wini ya lava dzana na mune wa makume mune wa magidi. Gilingi ra Josiah ri tlhela ri fikelela endzhaku ku ya eka vungoma bya hosi Sawulo, kutani ri ya emahlweni ku fika eka ku tshwutiwa ehandle ka kereke ya Vuvadventista va Siku ra Vunkombo ya Lawodikiya hi nkarhi wa nawu wa Sonto. Gilingi ra Josiah eka Ezekiele sweswi ri le ku pfuliweni ka mfungho wa rona tanihi makumu ya ku fungheriwa ka lava dzana na mune wa makume mune wa magidi.
We will continue these things in the next article.
Waxaannu arrimahan ku sii wadi doonnaa maqaalka xiga.