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

Kune mareferensi ‘gumi nematatu’ kumazuva mubhuku raEzekieri; matanhatu anonangisa kuJerusarema, matanhatu anonangisa kuIjipiti, uye rimwe kuTire. Mareferensi ose akaiswa mukati memamiriro ekupandukira, uko nhamba ‘gumi nematatu’ inomirira. Mugore rakatevera mushure mokunge mudzimai waEzekieri afa nechirwere chemitsinga muuropi, zvichiratidza kutanga kwekukombwa kwechitatu, Ezekieri akarairwa kutaura achipikisa Ijipiti, achizivisa kuti yaizova dongo kwemakore makumi mana.

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

Ndzi ta endla tiko ra Egipta ri va rhumbi exikarhi ka matiko lama nga rhumbi, naswona miti ya rona exikarhi ka miti leyi lovisiweke yi ta va rhumbi malembe ya mune wa makume; naswona ndzi ta hangalasa Vaegipta exikarhi ka matiko, ndzi va hangalasa exikarhi ka matiko ya misava. Hambiswiritano, Yehovha Hosi Xikwembu u vurisa leswi: Eku heleni ka malembe ya mune wa makume ndzi ta hlengeleta Vaegipta exikarhi ka vanhu lava va hangalasiweke eka vona; kutani ndzi ta vuyisa vuhlonga bya Egipta, ndzi va endla leswaku va tlhela va vuya etikweni ra Pathrosi, etikweni ra vutshamo bya vona; kutani va ta va kona va ri mfumo wa xiyimo xa le hansi. Ezekiel 29:12–14.

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

Kukombwa kwakatanga muna 588 BC, uye gore rakatevera muna 587 BC, Ezekieri akarairwa kuti ataure. Mundima ‘gumi nenomwe’, 571 BC inoratidza kuti Ijipiti richapiwa Bhabhironi semubayiro webasa rakaitwa. Vanonyora nguva dzeBhaibheri vanoti 567 BC kusvika 527 BC ndiyo nguva yemakore makumi mana inotaurwa mundima idzodzo, uye kubva pashoko rokutanga rokutongwa rakaziviswa muna 587 BC kusvikira pachiziviso chendima gumi nenomwe muna 571 BC chokuti Ishe akanga apa Ijipiti muruoko rwaNebhukadhinezari, tinowana nguva ye‘makore gumi namanomwe’.

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

កងទ័ពរបស់នេប៊ូក្នេសារ​បានធ្វើសង្គ្រាមយ៉ាងយូរ និងលំបាកប្រឆាំងនឹងទីរ៉ុស (ការឡោមព័ទ្ធបានបន្តប្រហែល 13 ឆ្នាំ គឺប្រហែលឆ្នាំ 586–573 មុន គ.ស.)។ ទាហានទាំងនោះបាននឿយហត់ធ្វើការយ៉ាងខ្លាំង (ក្បាលគ្រប់គ្នាត្រូវបានកោរសក់រហូតទំពែក ហើយស្មាគ្រប់ស្មាត្រូវបានកកិតរហូតរលាត់ ដោយសារការផ្ទុកបន្ទុក) ប៉ុន្តែពួកគេមិនបានទទួលប្រាក់ឈ្នួល ឬរបស់រឹបអូសដ៏សំខាន់ណាមួយពីទីរ៉ុសផ្ទាល់ឡើយ។ ដោយហេតុនៃការនឿយហត់ដែលមិនបានចំណេញនេះ ព្រះជាម្ចាស់បានកំណត់ប្រគល់អេហ្ស៊ីបឱ្យនេប៊ូក្នេសារ ជាសំណង («ប្រាក់ឈ្នួល») សម្រាប់ការងារដែលកងទ័ពរបស់គាត់បានធ្វើប្រឆាំងនឹងទីរ៉ុស។

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

Ve v tomtéž domě zůstávejte a jezte a pijte, co vám dají; neboť dělník je hoden své mzdy. Nepřecházejte z domu do domu. Lukáš 10:7.

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

Nekabukanetsari naizvozvo akatanga kutora Tiro, uye mushure mekukomba kwemakore gumi namatatu akapiwa Egipita. Asati atora Tiro, akatora Jerusarema muna 586 BC; zvino akazadzisa kukomba kwemakore gumi namatatu kurwisana neTiro, uye shure kwaizvozvo Egipita. Jerusarema rakatorwa muna 586 BC, uye kukomba kweTiro kwakatanga muna 586 BC kukasvika muna 573 BC. Nhamba gumi nenhatu inobatanidzwa neUnited States.

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

Sister White amatidziwisa kuti Yerusalemu riri mubhuku raEzekieri rinomirira kereke yeSeventh-day Adventist yeRaodhikia, uye Nebhukadhinezari, mambo wokumusoro, anomirira simba repapa mumazuva okupedzisira. Mumufananidzo wenhoroondo wechitsauko chemakumi maviri nepfumbamwe, mbavha dzavanhu vako dzemazuva okupedzisira, dzinomirira Roma yepapa, dzinokunda zvinhu zvitatu muchitsauko ichocho. Kutanga anotora Yerusalemu, zvino Tiro, uye pakupedzisira Ijipiti.

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

Kutongwa kunotangira paimba yaMwari, uye nyanga yePurotesitendi muUnited States ndiyo inotanga kukundwa pamberi pemutemo weSvondo. Nyanga yePurotesitendi yakatsauka muUnited States inosanganisira kereke yeSeventh-day Adventist yeRaodhikia inomiririra vanhu vesungano “yekutanga,” vanopfuudzwa sezvakaitwa Israeri yekare mugore ra34 uye vaPurotesitendi muna 1844. Kupfuurwa kwevanhu vaMwari vaya vesungano yekutanga muna 34 na1844 zvose zvinomiririrwa munhoroondo yechiporofita chechiprofita chemakore zviuru zviviri namazana matatu chaDanieri 8:14. Kutongwa kunotangira paimba yaMwari, uye nyanga yePurotesitendi inotongwa pamberi penyanga yeRepublicanism.

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

Nokuti nguva yasvika yokuti kutongwa kutange paimba yaMwari; uye kana kuchitanga kwatiri pakutanga, kuguma kwavasingateereri evhangeri yaMwari kuchava kwakadini? 1 Petro 4:17.

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

Ukutaurwa kwekutanga kwokutongwa kweEgipita kunowanikwa mundima yokutanga yechitsauko chemakumi maviri nepfumbamwe, uye zuva rokupedzisira rinotaurwa maererano neEgipita naEzekieri riri mundima “gumi nenomwe” yechitsauko ichocho. Chitsauko ichi chinoratidza Roma yanhasi ichitanga kukunda nyanga yePurotesitendi, yozotevera Tiro, inomirira nyanga yeRepublicanism inokundwa pamutemo weSvondo uri kuuya nokukurumidza. Apo Tiro (United States) inokundwa naNebhukadhinezari pamutemo weSvondo, Egipita rinopiwawo mumaoko ake. Panguva iyoyo ronda runouraya rweupapa runoporeswa. Kwete chete kuti ronda runouraya rweupapa runenge rwaporeswa ipapo, asiwo Ezekieri anotizivisa kuti izvi zvinoitika munguva yemvura yokupedzisira.

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

Pa zuva iro ndichameresa runyanga rweimba yaIsraeri kuti rishume, uye ndichakupa kuzarurwa kwomuromo pakati pavo; uye vachaziva kuti ndini Jehovha. Ezekieri 29:21.

Jacob and Israel

Yaakobo na Israeli

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

Isaya anozivisa kuti Israeri inomera, inotumbuka uye inozadza nyika yose nezvibereko. Mvura ndiyo inounza matanho matatu aya okomera, okutumbuka uye okubereka chibereko, uye maererano naIsaya, mvura yokupedzisira inosvika apo “mhepo ine hasha” inenge yamiswa. Anoenderera mberi achizivisa kuti panguva yokomera, yokutumbuka, neyokubereka chibereko, zvivi zvaJakobho zvinofanira kucheneswa, uye shoko rechiHebheru rakashandurwa kuti “kucheneswa” rinoreva kuyananisirwa.

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

Mukuyera, pakumera kwake, mudzatsutsana nacho; iye amaletsa mphepo yake yamphamvu pa tsiku la mphepo ya kum’mawa. Chifukwa chake, mwa ichi mphulupulu ya Yakobo idzayeretsedwa; ndipo ichi ndicho chipatso chonse cha kuchotsa tchimo lake; pamene iye apanga miyala yonse ya guwa lansembe kukhala ngati miyala ya choko yoswedwa zidutswa, mitengo yopatulika ndi mafano sizidzayimanso. Yesaya 27:8, 9.

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

Loko four winds (umoya wakhe onamandla) wombango usubanjwa, ukuqaliswa kokutywinwa kwabali ikhulu elinamashumi amane anesine amawaka kuyaqala, futhi abahlakaniphileyo nababi phakathi kwe-Adventism ekugcineni bayahlukaniswa, futhi konke lokhu kufezeka “ngosuku lomoya wasempumalanga.” Isikhathi sokutywinwa saqala ngokufafazwa okuncane ngo-9/11, futhi siphela ngokuthululwa okupheleleyo emthethweni weSonto lapho-ke umhlaba usugcwaliswa ngezithelo. Isikhathi sokutywinwa siyikuhlanzwa nokusulwa okuqhubekela phambili ngokuvumelana noMalaki isahluko sesithathu. Kodwa phakathi kwesikhathi seminyaka elishumi nesikhombisa esimelwe yizinsuku zokuqala nezokuphela zikaHezekeli amashumi amabili nesishiyagalolunye, kwenzeka ukunqotshwa kombuso wesithupha wesiprofetho seBhayibheli njengoba umelwe yiJerusalema, uphawu lophondo lweProthestani—ibandla, kanye neTire, uphawu lophondo noma lweRiphabhulikhi—umbuso. Masinyane ngemva kokuphela kokuvinjezelwa kweTire kweminyaka eyishumi nantathu, kwenzeka ukunqotshwa kombuso wesikhombisa wamakhosi alishumi omelwe yiGibhithe. Ukunqotshwa okuthathu kweJerusalema, kweTire, kanye kweGibhithe kwenzeka lapho “uphondo lwendlu ka-Israyeli” luqhakaza, futhi lunikezwa ukuvulwa komlomo.

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

Vose vavhiri, muprista Ezekieri uye muprista Zekariya, kunopera paSvondo law, apo United States nembongoro yaBharamu zvose zvinotaura. Ishe vanopa imba yaIsraeri “kuvhurwa kwomuromo” paSvondo law. Zvivi zvaJakobho zvinenge zvacheneswa ipapo, uye zita rake rinoshandurwa kuva imba yaIsraeri. Shoko ravanoparidza rinomiririrwa nechapupu chechitatu choubofu hwouporofita chinomiririrwa naDhanieri, uyo panguva iyoyo anopiwa shoko raDhanieri chitsauko chegumi nechimwe, iro zvakare riri chiratidzo chaHabakuki chinobva “chataura uye hachirevi nhema.” Ezekieri, Zekariya, naDhanieri vanowirirana nokuparidzwa kwekuchema kukuru kwengirozi yechitatu, sezvinoitawo Jeremiya muchitsauko chegumi neshanu apo anovimbiswa kuva muromo waMwari kana aizodzoka kubva pakuodzwa mwoyo kwokutanga.

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

Sei kurwadza kwangu kusingaperi, uye vanga rangu risingarapiki, rinoramba kuporeswa? Ko muchava kwandiri chose semunyepi, uye semvura dzinokundikana here? Naizvozvo zvanzi naJehovha, Kana ukadzoka, ipapo ndichakudzosa zvakare, uye uchamira pamberi pangu; uye kana ukaparadzanisa chinokosha pane chisina maturo, uchava semuromo wangu; ivo ngavadzokere kwauri; asi iwe usadzokere kwavari. Jeremia 15:18, 19.

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

Jesu anofananidza magumo nekutanga, uye pa9/11 kusaswa kwakabudisa nhungirwa, chirimwa chaJakobho chikavamba kukura; uye pakupedzisira, kana zvakaipa zvaJakobho zvacheneswa, imba yaIsraeri ichataura. Kubudira kwenhungirwa pa9/11 kwakaitwa nemvura kunofananidzira kubudira kwenhungirwa pakuguma kwenguva yekuiswa chisimbiso, apo “nyanga” yeimba yaIsraeri inobudira, panzvimbo chaiyo panokundwa nyanga dzeChipurotesitendi chakatsauka nechiRepublicanismu naNebhukadhinezari.

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

Panguva iyoyo kusiyaniswa pakati penyanga yenhema yeChipurotesitendi kunoenzaniswa nenyanga yechokwadi yeChipurotesitendi, sezvakaratidzirwa netsvimbo yaAroni yakatumbuka ichisiyaniswa nedzimwe tsvimbo dzemarudzi aIsraeri. Mazuva maviri ari muchitsauko chemakumi maviri nepfumbamwe chaEzekieri anoratidza nhoroondo yekusimudzwa kwemureza wevane zviuru zana nemakumi mana nezvina pamutemo weSvondo uri kuda kuuya munguva pfupi.

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

Nqubo ya kuhluma, kuqhakaza, na kuzigcwalisa umhlaba ngezithelo yaqala ekufefezelweni kwemvula yangasemuva ngomhla ka-9/11, njengoba nje inkathi yePentekoste yaqala ngokuba uKristu aphefumulele abafundi baKhe amathonsi ambalwa aholela ePentekosteni lapho ukuthululwa okuphelele kwenzeka khona. Ukuhluma kwango-9/11 ekuqaleni kokuhlanzwa kukaJakobe (umqili), okuyisikhathi sokubekwa uphawu, kwakuyisifanekiselo sokuhluma kwendlu ka-Israyeli (umnqobi) ngesikhathi somthetho weSonto. Ukuhluma ekugcineni kuwuphawu lokubeka umehluko phakathi kwabantu besivumelwano sokuqala nabayizinkulungwane eziyikhulu namashumi amane nane, njengoba nje ukuthululwa komlilo eNtabeni iKarmeli kwenza umehluko phakathi komprofethi u-Eliya nabaprofethi bakaBhali. Lowo mehluko umelelwa yisigaba esinamahloni ngokwesiprofetho ngenxa yomlayezo wokuthula nokulondeka ongowomgunyathi, kanti esinye isigaba sijabula ngokwesiprofetho, futhi asisoze saba namahloni.

The Six Dates of Egypt

മിസ്രയീമിന്റെ ആറു തീയതികൾ

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

Hezekieri unoratidza mamwe mazuva mana ane chokuita neIjipiti, uye maviri emisi iwayo anoratidza gore regumi nerimwe, uye mamwe maviri anoratidza gore regumi nemaviri rekutapwa.

The Siege of the Eleventh Year

Go thibelwa ga Ngwaga wa Sometharo le Nngwe

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

Uye zvakaitika negore regumi nerimwe, nomwedzi wokutanga, nezuva rechinomwe romwedzi, kuti shoko raJehovha rakasvika kwandiri, richiti, Mwanakomana womunhu, ndakavhuna ruoko rwaFarao mambo weIjipiti; uye tarira, harungasungirwi kuti ruporeswe, kana kuiswa bhandiji kuti risungwe, kuti risimbiswe kuti ribate munondo. Ezekieri 30:20, 21.

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

Zvino zvakaitika mugore regumi nerimwe, mumwedzi wechitatu, pazuva rokutanga romwedzi, kuti shoko raJehovha rakasvika kwandiri, richiti, Mwanakomana womunhu, taura kuna Faro mambo weIjipiti, nokuhondo yake zhinji; Wakafanana nani mukukura kwako? Ezekieri 31:1, 2.

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

Mu gore rya cumi na rimwe ry’ubunyage, amaboko ya Egiputa n’aya Farawo aracika, kandi amaboko ya Babuloni arakomerezwa mu gice cya mirongo itatu. Mu gore rya cumi na rimwe, mu gice cya mirongo itatu na rimwe, kugwa kwa Egiputa n’ingaruka zako ku isi biragaragazwa.

The Twelfth Year & Jerusalem’s Fall

රටවැසියේ දොළොස්වැනි අවුරුද්ද හා යෙරුසලමේ වැටීම

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

Amasuku abiri yo mu mwaka wa cumi na kabiri ari muri Ezekiyeli mirongo itatu na kabiri.

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

Zvino zvakaitika mugore regumi nemaviri, mumwedzi wegumi nemiviri, pazuva rokutanga romwedzi, kuti shoko raJehovha rakasvika kwandiri richiti, Mwanakomana womunhu, chema rwiyo rwokuungudza pamusoro paFarao mambo weIjipiti, uti kwaari, Iwe wakafanana neshumba duku yamarudzi, uye wakaita sechikara chikuru chomumvura mumakungwa; wakabuda nenzizi dzako, ukavhiringidza mvura netsoka dzako, ukasvibisa nzizi dzadzo. Zvanzi naIshe Jehovha; Naizvozvo ndichatandira mambure angu pamusoro pako pamwe chete neungano yavanhu vazhinji; uye ivo vachakukwidza mumambure angu. Ezekieri 32:1–3.

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

Zvakaitikawo mugore regumi namaviri, pazuva regumi namashanu romwedzi, kuti shoko raJehovha rakasvika kwandiri, richiti, Mwanakomana womunhu, chemera kuzhinji kweIjipiti, uvakandire pasi, ivo pamwe chete navanasikana vendudzi dzakakurumbira, kumativi ezasi enyika, pamwe chete navanoenda kugomba. Ezekieri 32:17, 18.

Pharaoh and His Multitude

Faro na Vazhinji Vake

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

Mudzidziso yechitsauko chechitatu nechimwe pamusoro peIjipiti, ndima dzokupedzisira dzinoti:

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

Ndzi endla leswaku matiko ma tsekatseka hi mpfumawulo wa ku wa ka yena, loko ndzi n’wi cukumetela exihehleni swin’we ni lava xikelaka ekheleni; kutani mirhi hinkwayo ya Edeni, leyi hlawuriweke ni leyinene ngopfu ya Lebanoni, hinkwavo lava nwaka mati, va ta chaveleleka emindhawini ya le hansi ya misava. Na vona va xikele exihehleni swin’we na yena, va ya eka lava dlayiweke hi banga; ni lava a va ri voko ra yena, lava a va tshama ehansi ka ndzhuti wa yena exikarhi ka matiko. Xana u fana na mani hi ndlela leyi eku kwetsimeni ni le vukulukumbini exikarhi ka mirhi ya Edeni? Hambiswiritano u ta xikisiwa ehansi swin’we ni mirhi ya Edeni ku ya emindhawini ya le hansi ya misava; u ta etlela exikarhi ka lava nga yimbangiki ni lava dlayiweke hi banga. Loyi i Faro ni ntshungu wa yena hinkwawo, ku vula Hosi Yehovha. Ezekiel 31:16–18.

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

Mu chipaturo cha makumi atatu na ciŵiri cakulosera pa Egipita, mavesi omalizira akubwerezanso ndi kukulitsa zimene zili mu chipaturo cha makumi atatu na cimozi, ndipo akuphatikizamo mawu omalizira ofanana nawo.

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

Ndzi veke ku chava ka mina etikweni ra lava hanyaka; naswona u ta vekiwa exikarhi ka lava nga yimbangangiki ni lava dlayiweke hi banga, ku nga Faro ni ntshungu wakwe hinkwawo, ku vula Hosi Yehovha. Ezekiele 32:32.

The Seventeen years of Chapter Twenty-nine

Makore Gumi Neanomwe eChitsauko Chemakumi Maviri neChipfumbamwe

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

Mazuva ari mukati menguva yemakore gumi nemanomwe inomiririrwa muchitsauko chemakumi maviri nemapfumbamwe anoratidza Nebhukadhinezari achikunda Ijipiti, uye nguva yemakore makumi mana yokuitwa dongo kweIjipiti. Makumi mana anomiririra renje, richifananidzira makore ane chiuru apo nyika inenge iri dongo.

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

Ndakaona nyika, zvino tarira, yakanga isina chimiro uye isina chinhu; uye matenga, uye akanga asina chiedza. Ndakaona makomo, zvino tarira, akanga achidedera, nezvikomo zvose zvichizununguka zvinyoronyoro. Ndakaona, zvino tarira, kwakanga kusina munhu, neshiri dzose dzokumatenga dzakanga dzatiza. Ndakaona, zvino tarira, nzvimbo yaibereka yakanga yava dongo, namaguta ayo ose akanga aputswa pamberi paJehovha, uye nokuda kwehasha dzake dzinotyisa. Nokuti zvanzi naJehovha, Nyika yose ichava dongo; kunyange zvakadaro handingaiti kuparadza kwakakwana. Jeremia 4:23–27.

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

Paka ku magumo ga malembe ya makume mune ya ku onhaka ka Egipta leyi ku vulavuriwaka ha yona eka Ezekiele 29, ku vekiwa erivaleni ku pfuxiwa ko hetelela ka lavo homboloka ni ku lovisiwa ka vona ko hetelela.

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

Kutya, negomba, nomusungo zviri pamusoro pako, iwe mugari wenyika. Zvino zvichaitika kuti uyo anotiza kubva pakurira kwekutya achawira mugomba; uye uyo anobuda kubva pakati pegomba achabatwa mumusungo; nokuti mahwindo ari kumusoro akazaruka, uye nheyo dzenyika dzinozungunuswa. Nyika yaparadzwa kwazvo, nyika yanyungudutswa chose, nyika yadedera zvikuru. Nyika ichazungaira ichienda uku nekuuko somunhu akadhakwa, uye ichabviswa sedumba; uye kudarika kwayo kuchairemera; uye ichawa, ikasazomukazve. Zvino zvichaitika nezuva iro, kuti Ishe acharova hondo yavari kumusoro vari kumusoro, namadzimambo enyika ari panyika. Uye vachaunganidzwa pamwe chete, sokunounganidzwa vasungwa mugomba, uye vachavharirwa mutorongo, uye shure kwamazuva mazhinji vachashanyirwa. Isaya 24:17–22.

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

Ujumbe wa Ezekieli unaounganishwa na tarehe sita zinazohusiana na Misri unabainisha uangamivu wa mwisho wa mamlaka za joka la kidunia, ambao huanza na sheria ya Jumapili iliyo karibu kuja, na kuendelea hadi uangamivu wa mwisho wa Wamisri waovu mwishoni mwa milenia.

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

Muuchapupu hweuprofita, chikara nemuprofita wenhema vanosvika kumagumo avo padziva remoto, rinomiririra Kuuya kweChipiri kwaKristu; asi kuparadzwa kwesimba reshato padziva remoto kuri pakuguma kwemireniyamu.

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

Thawā reku na ḍzumbwa ḽa mazwifhi we a ita zwiga phanḓa hawe, zwe a fhura ngazwo avho vho ṱanganedzaho luswayo lwa ḽivhanda na avho vho gwadamela tshifanyiso tshaḽo. Vhavhili avha vho poswa vha sa athu fa edzivhani ḽa mulilo ḽi dugaho nga tsini. Nahone vho salaho vho vhulawa nga banga ḽa We a dzulaho kha bere, ḽine banga ḽa bva mulomoni wawe; nahone zwipuka zwoṱhe zwa ṱaḓulu zwa fuswa nga nyama yavho. Nzumbululo 19:20, 21.

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

Chikara nechitsotsi chenhema zvinozoguma nenzira yechiporofita pakudzoka kwechipiri kwaKristu, asi dhiragoni rinosangana nemugumo waro makore ane chiuru gare gare pakudzoka kwechitatu kwaKristu.

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

Ke bone moengele a theoha leholimong, a tšoere senotlolo sa mohohlo o se nang pheletso le ketane e kholo letsohong la hae. A tšoara drakone, noha eo ea khale, e leng Diabolose le Satane, a mo tlama ka lilemo tse sekete, a mo lahlela ka mohohlong o se nang pheletso, a mo koalla teng, a beha tiiso holim’a hae, hore a se hlole a thetsa lichaba ho fihlela lilemo tse sekete li phethahala; ’me ka mor’a moo o tshwanetse ho lokolloa ka nakoana. Tšenolo 20:1–3.

The Eleventh and Twelfth Years

ឆ្នាំទីដប់មួយ និងឆ្នាំទីដប់ពីរ

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

Nguva yemakore “gumi namanomwe” yakaiswa pachena nemazuva maviri ari muna Ezekieri makumi maviri nepfumbamwe yakatanga mugore regumi rokutapwa ikaguma mugore ramakumi maviri nemanomwe. Mharidzo dzemuchitsauko makumi matatu nemakumi matatu nerimwe dzakaiswa pachena mugore regumi nerimwe, uye mazuva maviri akaiswa pachena muchitsauko makumi matatu nemaviri akapiwa mugore regumi nembiri rokutapwa. Nguva yemakore gumi namanomwe yakatanga mugore regumi, zvinenge pakutanga kwokukombwa kweJerusarema, yakateverwa nemharidzo mbiri dzeIjipiti dzegore regumi nerimwe dzakaiswa pachena muzvitsauko makumi matatu nemakumi matatu nerimwe. Pamwe chete, mharidzo mbiri dzegore regumi nerimwe dzinomirira shoko rinouya nguva pfupi mutemo weSvondo usati wasvika. Dzimwe mharidzo mbiri dzeIjipiti dzegore regumi nembiri dzakaitika panguva yokupedzwa kweJerusarema kana nguva pfupi shure kwazvo muna 586/585 BC.

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

Mharidzo yekuuya kwaKristu inoziviswa sechikamu chemharidzo yeKuchema kwePakati peUsiku, iyo inoshanduka kuva mharidzo yekuchema kukuru panguva yomutemo weSvondo. Mharidzo mbiri dzeIjipiti dzinoziviswa mutemo weSvondo usati wavapo, uye mharidzo mbiri dzeIjipiti dzinoziviswa panguva yomutemo weSvondo kana kuti pakarepo mushure mawo. Kupetwa kaviri kwemharidzo dzinopiwa mugore rimwe chetero, panguva yokukombwa kunoguma nokuparadzwa kweJerusarema, pamwe chete nedzimwe mharidzo mbiri panguva yomutemo weSvondo, zvinofananidzira mharidzo yomutumwa wechipiri, umo munogara muine kupetwa kaviri.

A second message is always followed by the third message.

Ujumbe wa pili daima hufuatwa na ujumbe wa tatu.

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

“Kwa kalamu na sauti tunapaswa kutangaza ujumbe huu, tukionyesha mpangilio wake, na matumizi ya unabii unaotuleta kwenye ujumbe wa malaika wa tatu. Hakuwezi kuwapo wa tatu pasipo wa kwanza na wa pili. Ujumbe hii ndiyo tunapaswa kuipa dunia katika machapisho, katika hotuba, tukionyesha katika mfululizo wa historia ya unabii mambo yaliyokuwapo na mambo yatakayokuwapo.” Selected Messages, book 2, 104, 105.

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

Panguva yeshoko rechitatu musuwo wenguva yenyasha unovharwa. Nguva yenyasha inovharwa kuUnited States pamutemo weSvondo, uye nguva yenyasha inovharwa kunyika yose apo Mikaeri anomira. Misuwo yose miviri yakavharwa inomiririra shoko rechitatu rinogara richitungamirwa neshoko rechipiri rinogara riri shoko rine zvikamu zviviri.

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

Kubvisiswa kwesingelosi sesibili kunozadzikiswa nxa kuhlanganiswa lombiko woKukhala Kaphakathi Kwebusuku. Imibiko emibili eyamenyezelwa phezu kwesintu, njengokumelwa yizimemezelo zikaHezekeli phezu kweGibhithe kuzahluko ezingamatshumi amathathu lamatshumi amathathu lanye, ikhomba isikhathi lapho umbiko woKukhala Kaphakathi Kwebusuku uhlangana khona lesingelosi sesibili; njalo imibiko emibili yesahluko samatshumi amathathu lambili ikhomba ukubusiswa kwamandla kwesingelosi sesithathu ekukhaleni okukhulu.

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

Mavhiri a Hezekieri okuratidza kupindirana kwakaoma kwezviitiko zvevanhu anoratidza yambiro yokupedzisira kuvanhu, iyo iri yambiro yengirozi yechitatu, uye ngirozi yechitatu inoumbwa nenyevero dzengirozi yokutanga neyechipiri. Kuchema kwaPakati pousiku kusati kwava nomutemo weSvondo uye kuchema kukuru pashure pomutemo weSvondo kunomiririrwa namazuva mana aHezekieri anowira mukati memakore “gumi namanomwe” emazuva earfa neomegai echitsauko makumi maviri nemapfumbamwe, ayo anowirirana nenhoroondo yakavanzika yaDhanieri chitsauko chegumi nerimwe ndima makumi mana, sezvinomiririrwa mundima gumi neimwe kusvikira kugumi nenhanhatu dzechitsauko ichocho.

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

Muchitsauko chegumi chaDanieri, Danieri, sezvakanga zvakaitawo kuna Ezekieri, anoitwa mbeveve. Kuitwa mbeveve kwaDanieri kunoitika pakati pekubatwa katatu; kubatwa kwekutanga nekwechitatu kwakabva kungirozi Gabrieri, uye kubatwa kwepakati kwaiva kubatwa kwaKristu. Danieri, sezvakanga zvakaitawo kuna Petro pakati peKesariya‑Firipi nomuchinjikwa, ari pakati. Pakati apo Petro akaona Kristu akakudzwa, sezvakaitawo Danieri muchitsauko chegumi. Wepakati pavatumwa vatatu ishoko rechipiri, rinova mubatanidzwa wemashoko maviri.

5th Day of the 4th Month & 1844

Zuva rechishanu remwedzi wechina & 1844

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

Mu chitsauko chekutanga chaEzekieri, ndima yekutanga neyechipiri, Ezekieri ari pazuva rechishanu remwedzi wechina, izvo zvinoenderana nepakati pefambiro yemwedzi wechinomwe muna 1844. Ezekieri ari pakati chaipo pa19 Kubvumbi na22 Gumiguru, 1844, sezvakanga zvakaitawo Samueri Snow, mutumwa weKuchema kwePakati Peusiku muna 1844, paakapa kekutanga maonero ake akajeka eshoko iri muBoston, mazuva 93 mushure ma19 Kubvumbi uye mazuva 93 musuwo usati wavharwa pa22 Gumiguru, 1844. Samueri Snow akanga ari muBoston pana 21 Chikunguru, 1844 ari pakati pefambiro yemwedzi wechinomwe, asingazivi kuti zvouporofita akanga amire pamwe chete naPetro paGomo reKushanduka Chiso, naEzekieri mugore ramakumi matatu rechikamu chegumi nechinomwe cheJubheri uye nokubatwa kwechipiri kwaDanieri panguva yechiratidzo chegirazi chinotaridza chomuchitsauko chegumi. 2026 inomirira gore ramakumi mana nemanomwe rechikamu chemakumi manomwe cheJubheri chinoguma muna 2028.

Tyre

Tiro

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

کمہ اسیں حزقی‌ایل دے یروشلم بارہ چھے حوالیاں دی تاریخ وال مڑئیے، اس توں پہلاں مناسب اے جو اس اک اوہ تاریخ دی شناخت کریے جیہڑی صور دے خلاف اعلان کیتی گئی سی۔

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

Zvino zvakaitika negore regumi nerimwe, pazuva rokutanga romwedzi, kuti shoko raJehovha rakasvika kwandiri, richiti, Mwanakomana womunhu, nokuti Tiro rakati pamusoro peJerusarema, Aha, iye waputswa, iye waiva masuwo avanhu; atendeukira kwandiri; ini ndichazadzwa, zvino zvaava dongo: Naizvozvo zvanzi naIshe Jehovha; Tarira, ndinorwa newe, iwe Tiro, uye ndichauyisa marudzi mazhinji pamusoro pako, segungwa rinokwidza mafungu aro. Iwo achaparadza masvingo eTiro, nokuwisira pasi shongwe dzaro; ndichakwenyawo guruva raro ndiribvise pariri, ndiriite sedombo rakatsvedzerera. Richava nzvimbo yokuwarurira mambure pakati pegungwa; nokuti ndazvitaura ini, ndizvo zvinotaura Ishe Jehovha; uye richava chinhu chokupambwa kumarudzi. Navanasikana varo vari kusango vachaurayiwa nomunondo; uye vachaziva kuti ndini Jehovha. Nokuti zvanzi naIshe Jehovha; Tarira, ndichauyisa pamusoro peTiro Nebhukadhirezari mambo weBhabhironi, mambo wamadzimambo, achibva kuchamhembe, aine mabhiza, nengoro, navatasvi vamabhiza, namapoka, navanhu vazhinji.

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

Uyakuuraya vanasikana vako vari kuminda nomunondo; achakuvakira nhare yokukukomberedza, achakukandira murwi wokukomba, uye achakusimudzira nhovo. Uye achamisa michina yehondo pamadziro ako, uye namasanhu ake achaputsa shongwe dzako. Nokuda kwokuwanda kwamabhiza ake, guruva rawo richakufukidza; madziro ako achazununguswa nokurira kwavatasvi vamabhiza, nokwamakumbo engoro, nokwengoro dzehondo, paachapinda pamasuo ako, sokupinda kunoita vanhu muguta rakaputsirwa pamadziro aro. Namahwanda amabhiza ake achatsika-tsika migwagwa yako yose; achauraya vanhu vako nomunondo, uye nhare dzako dzakasimba dzichawira pasi. Uye vachapamba fuma yako, vachatora nhumbi dzako dzokutengesa sezvavapamba; vachaputsa madziro ako, vachaparadza dzimba dzako dzinofadza; uye vachakanda matombo ako namatanda ako neguruva rako pakati pemvura. Uye ndichagumisa ruzha rwenziyo dzako; nokurira kwoudimbwa hwako hakuchazonzwikizve. Uye ndichakuita sedombo rakasvuuka pamusoro; uchava nzvimbo yokutandarira mambure; hauchazovakwizve; nokuti ini Jehovha ndazvitaura, ndizvo zvinotaura Ishe Jehovha.

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

Zvanzi Ishe Jehovha kuTire kuti: Ko zvitsuwa hazvingazununguswi here nokunzwika kokuwa kwako, kana vakuvadzwa vachichema, kana kuurayiwa kuchiitwa pakati pako? Ipapo machinda ose egungwa achaburuka pazvigaro zvawo zvoushe, achabvisa nguo dzawo refu, uye achibvisa nguo dzawo dzakarukwa nounyanzvi; vachazvipfekedza kudedera; vachagara pasi, vachidedera nguva dzose, uye vachashamiswa pamusoro pako. Vachakuitira rwiyo rwokuchema, vagoti kwauri: Wakaparadzwa sei iwe, waigarwa navanhu vanofamba mugungwa, iro guta raizivikanwa kwazvo, iro rakanga rine simba mugungwa, iro pamwe chete navagari varo, ivo vaiisa kutyisa kwavo pamusoro pavose vaigara mariri! Zvino zvitsuwa zvichadedera nezuva rokudonha kwako; zvirokwazvo, zvitsuwa zviri mugungwa zvichatambudzika nokubva kwako. Nokuti zvanzi naIshe Jehovha: Kana ndichikuita guta rava dongo, samaguta asina vanhu; kana ndichiuisa pakadzika pamusoro pako, uye mvura zhinji dzikakufukidza; kana ndichikuburutsira pasi pamwe chete navaya vanoburukira kugomba, kuvanhu vekare-kare, uye ndikuise munzvimbo dzakadzika dzenyika, panzvimbo dzakava matongo kubva kare, pamwe chete navaya vanoburukira kugomba, kuti urege kugarwa; uye ndichaisa kubwinya munyika yavapenyu; ndichakuita chinhu chinotyisa, uye hauchazovipo; kunyange ukatsvakwa, haungazombowanikwizve, ndizvo zvinotaura Ishe Jehovha. Ezekieri 26:1–21.

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

Umlayezo waseTire wamenyezelwa ngonyaka iJerusalema echithwa ngawo, futhi umelela ukugumbuqelwa kombuso wesithupha wesiprofetho seBhayibheli emthethweni weSonto ozayo maduzane. Emthethweni weSonto, i-United States (iTire) iyathokoza ngokwesiprofetho ngoba igumbuqele iJerusalema, uDade White ayikhomba njengebandla lamaSeventh-day Adventist laseLawodikeya, uHezekeli alibiza ngokuthi “amasango ezizwe.” ITire iveza ukuthi iJerusalema “laliyikho” amasango ezizwe, kusetshenziswa inkathi eyedlule. “Isango” ngokwesiprofetho liyibandla.

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

ကျမ်းစာ၌ဆိုသည်ကား၊ “ထိုသူသည် ကြောက်ရွံ့၍၊ ‘ဤအရပ်သည် အလွန် ကြောက်မက်ဖွယ်ကောင်းလှ၏! ဤအရပ်သည် ဘုရားသခင်၏ အိမ်တော်မှတစ်ပါး အခြားမဟုတ်၊ ဤအရပ်သည် ကောင်းကင်တံခါး ဖြစ်၏’ ဟု ဆိုလေ၏။ ယာကုပ်သည် နံနက်စောစော ထ၍၊ မိမိခေါင်းအုံးအဖြစ်ထားခဲ့သော ကျောက်ကိုယူပြီးလျှင်၊ တိုင်အဖြစ် စိုက်ထူကာ၊ ၎င်း၏အပေါ်၌ ဆီလောင်းလေ၏။ ထိုအရပ်၏အမည်ကို ဗေသေလဟု ခေါ်လေ၏။ သို့ရာတွင် ထိုမြို့၏ မူလအမည်မှာ လုဇ ဖြစ်၏။” ကမ္ဘာဦးကျမ်း ၂၈:၁၇–၁၉။

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

Izwi rokuti “Bheteri” rinoreva imba yaMwari, uye Tiro rinofara kuti rakamanikidza kereke yeVaAdventista veZuva reChinomwe yeRaodhikia kuti igamuchire kumanikidzirwa kwekunamatwa kwezuva. Asi, zvisinei nemufaro wakarasika weavo vanomanikidzira kunamatwa kwezuva, Mwari kubudikidza naEzekieri vanoti, “Ndinorwa newe, iwe Tiro, uye ndichauyisa ndudzi zhinji kuti dzikurwise, segungwa rinokwidziridza mafungu aro. Uye vachaparadza masvingo eTiro, vachaputsa shongwe dzaro.”

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

“zvidhinha zveTyrus” zvinomiririra kudzivirirwa kweTyrus. “Rusvingo” chiratidzo cheMirayiro Gumi.

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

“Muporofita pano anotsanangura vanhu avo, munguva yokutsauka kukuru kubva kuchokwadi nokururama, vari kutsvaka kudzorera misimboti iyo iri nheyo youmambo hwaMwari. Ivo ndivo vanogadzirisa pakakoromoka mumurayiro waMwari—rusvingo rwaakaisa rwakapoteredza vasanangurwa vake kuti avadzivirire, uye kuteerera mirau yarwo yokururamisira, chokwadi, nokuchena ndiko kunofanira kuva kuchengetedzwa kwavo kusingaperi.” Prophets and Kings, 677.

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

Umthetho waNkulunkulu uludonga lokuvikela, kodwa izindonga ngobuningi zimelela izimiso ezimbili ezavikela futhi zaveza ukuchuma nempumelelo yeTyrus, uphawu lophondo lweRiphabhulikhi yase-United States.

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

“‘I on je imao dva roga kao jagnje.’ Rogovi slični jagnjećim ukazuju na mladost, nevinost i blagost, te prikladno predstavljaju karakter Sjedinjenih Država kada su proroku bile prikazane kao one koje ‘izlaze’ 1798. godine. Među kršćanskim izgnanicima koji su najprije pobjegli u Ameriku i potražili utočište od kraljevskog ugnjetavanja i svećeničke netrpeljivosti bilo je mnogo onih koji su odlučili uspostaviti vlast na širokom temelju građanske i vjerske slobode. Njihova su gledišta našla mjesto u Deklaraciji nezavisnosti, koja iznosi veliku istinu da su ‘svi ljudi stvoreni jednaki’ i obdareni neotuđivim pravom na ‘život, slobodu i traganje za srećom’. A Ustav jamči narodu pravo na samoupravu, određujući da predstavnici izabrani glasovima naroda donose i provode zakone. Dana je i sloboda vjerske vjere, pri čemu je svakome čovjeku dopušteno štovati Boga prema nalogu svoje savjesti. Republikanizam i protestantizam postali su temeljna načela nacije. Ta su načela tajna njezine moći i napretka. Potlačeni i pogaženi širom kršćanstva okretali su se ovoj zemlji sa zanimanjem i nadom. Milijuni su potražili njezine obale, a Sjedinjene Države uzdigle su se do mjesta među najmoćnijim narodima zemlje. …”

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

“အရိုးကဲ့သို့သော ချိုနှစ်ချောင်းနှင့် နဂါး၏အသံရှိသော ထိုသင်္ကေတသည်၊ ထိုသို့ကိုယ်စားပြုထားသော လူမျိုး၏ ကြေညာချက်များနှင့် လက်တွေ့ကျင့်သုံးမှုတို့အကြား ထင်ရှားလှသော ဆန့်ကျင်ဘက်တစ်ရပ်ကို ညွှန်ပြသည်။ ထိုလူမျိုး၏ ‘ပြောဆိုခြင်း’ ဟူသည်မှာ ၎င်း၏ ဥပဒေပြုအာဏာပိုင်များနှင့် တရားစီရင်ရေးအာဏာပိုင်များ၏ လုပ်ဆောင်ချက်ကို ဆိုလိုသည်။ ထိုသို့သော လုပ်ဆောင်ချက်အားဖြင့် ၎င်းသည် မိမိ၏ မူဝါဒအခြေခံအဖြစ် တင်ပြထားသော လွတ်လပ်ရေးနှင့် ငြိမ်းချမ်းရေးဆိုင်ရာ မူများကို ကိုယ်တိုင်ငြင်းပယ်ရာကျလိမ့်မည်။ ထိုလူမျိုးသည် ‘နဂါးကဲ့သို့ ပြောဆိုလိမ့်မည်’ ဟူသော ကြိုတင်ဟောကိန်းနှင့် ‘ပထမသားရဲ၏ အာဏာအလုံးစုံကို ကျင့်သုံးလိမ့်မည်’ ဟူသော စကားတို့သည်၊ နဂါးနှင့် ကျားသစ်ကဲ့သို့သော သားရဲအားဖြင့် ကိုယ်စားပြုထားသော လူမျိုးများ၌ ထင်ရှားခဲ့သည့် သည်းမခံနိုင်မှုနှင့် နှိပ်စက်ညှဉ်းပန်းမှု၏ စိတ်သဘော တိုးပွားဖွံ့ဖြိုးလာမည်ကို ထင်ရှားစွာ ကြိုတင်ဖော်ပြထားသည်။ ထို့ပြင် ‘ချိုနှစ်ချောင်းရှိသော သားရဲသည် မြေကြီးနှင့် ထိုအပေါ်၌ နေထိုင်သူတို့အား ပထမသားရဲကို ကိုးကွယ်စေသည်’ ဟူသော ဖော်ပြချက်ကလည်း၊ ဤလူမျိုး၏ အာဏာကို ပုပ်ရဟန်းမင်းစနစ်အား ဂုဏ်ပြုဝန်ခံသည့် အပြုအမူတစ်ရပ်ဖြစ်မည့် အချို့သော လိုက်နာကျင့်သုံးမှုတစ်ခုကို အတင်းအကျပ် ပြဋ္ဌာန်းစေရာတွင် အသုံးပြုမည်ဖြစ်ကြောင်း ညွှန်ပြသည်။”

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

“እንዲህ ያለ እርምጃ ከዚህ መንግሥት መርሆች፣ ከነፃ ተቋማቱ መሠረታዊ ባህርይ፣ ከነፃነት አዋጅ ግልጽና ጥብቅ መግለጫዎች፣ እና ከሕገ መንግሥቱ ጋር በቀጥታ የሚቃረን ይሆናል። የአገሪቱ መሥራቾች በጥበብ ቤተ ክርስቲያን ዓለማዊ ኀይልን እንዳትጠቀም ለመከላከል ፈለጉ፤ የዚህም የማይቀር ውጤት ግፍና ስደት ነው። ሕገ መንግሥቱ ‘ኮንግረስ ሃይማኖትን ለመመስረት ወይም ነፃ አምልኮውን ለመከልከል ሕግ አያወጣም’ ብሎ ይደነግጋል፤ እንዲሁም ‘በአሜሪካ የትኛውንም ሹመት ወይም የሕዝብ አደራ ለመሸከም እንደ መመዘኛ ሃይማኖታዊ ፈተና ፈጽሞ አይጠየቅም’ ይላል። ለአገሪቱ ነፃነት የተደረጉትን እነዚህን ጥበቃዎች በግልጽ ጥሰት ሳይሆን በቀር፣ ማንኛውም ሃይማኖታዊ ሥርዓት በመንግሥታዊ ሥልጣን ሊግደድ አይችልም። ነገር ግን የእንዲህ ያለ እርምጃ አለመጣጣም በምልክቱ ውስጥ ከተገለጸው የበለጠ አይደለም። እርሱ የበግ ያሉ ቀንዶች ያሉት አውሬ ነው—በሙያ ንጹሕ፣ ለስላሳና ጉዳት የማያደርስ መስሎ—ነገር ግን እንደ ዘንዶ የሚናገር።” The Great Controversy, 441, 442.

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

Nyika yeUnited States yakavakirwa paChiziviso cheKuzvitonga (Declaration of Independence) neBumbiro reMitemo (Constitution), izvo zvinomiririra chiPurotesitendi nechiRepabhuriki zvazvo. “Masvingo” ekudzivirirwa nebudiriro ichiRepabhuriki nechiPurotesitendi, uye panguva yemutemo weSvondo misimboti yeChiziviso cheKuzvitonga pamwe neBumbiro reMitemo zvose zvinopidigurwa, nokuti Nebhukadhinezari “achagadzira michina yehondo pamusoro pemasvingo ako, uye namatemo ake achaputsa shongwe dzako.”

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

Pamutemo wemusi weSvondo unoita kuti “shongwe” dzose dziparadzwe, uye shongwe chiratidzo chekereke ine uzivi hwaro hwayo hunomiririrwa nekuedza kwemunhu kuzviponesa iye amene. Tichitaura pamusoro paNimrodhi, mupanduki mukuru, neshongwe yake, tinoziviswa mu *Prophets and Kings* kuti, “When the tower had been partially completed, a portion of it was occupied as a dwelling place for the builders; other apartments, splendidly furnished and adorned, were devoted to their idols. The people rejoiced in their success, and praised the gods of silver and gold, and set themselves against the Ruler of heaven and earth.” Pamutemo wemusi weSvondo, Tiro rinofara kuti Jerusarema raparadzwa, asi kutsauka kworudzi kunoteverwa nokuparara kworudzi, uye mambo wokumusoro achazopidigura masvingo neshongwe dzeUnited States.

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

Kithi ni tukosekulila amalangizo gasitandi ya Yerusalemu mu Hezekeli mu nkhani yakulondola.