According to inspiration, when it comes to inspiration, “every fact has its bearing,” and “every principle has its bearing.”
Kwanna n’okuluŋŋamizibwa okw’omu ggulu, bwe kituuka ku kulungamizibwa okw’omu ggulu, “buli nsonga erina obukulu bwayo,” era “buli musingi gulina obukulu bwagwo.”
“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.
“Bhibhiliya ina misingi yote ambayo wanadamu wanahitaji kuielewa ili wafanywe kufaa ama kwa maisha haya au kwa maisha yajayo. Nayo misingi hii yaweza kueleweka na wote. Hakuna mtu mwenye roho ya kuthamini mafundisho yake awezaye kusoma hata kifungu kimoja tu kutoka katika Bhibhiliya bila kupata humo wazo fulani la msaada. Lakini mafundisho ya Bhibhiliya yaliyo ya thamani kuu hayapatikani kwa kujifunza kwa mara chache-chache au kwa namna isiyounganika. Mfumo wake mkuu wa kweli haujawasilishwa kwa namna ambayo msomaji wa haraka au mzembe aweza kuutambua. Hazina zake nyingi zimo mbali sana chini ya uso, nazo zaweza kupatikana kwa uchunguzi wa bidii na jitihada endelevu pekee. Kweli zinazounda huo ujumla mkuu zapasa kutafutwa na kukusanywa, ‘hapa kidogo, na huko kidogo.’ Isaya 28:10.
“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.
“អំពីពេលដែលបានស្វែងរកយ៉ាងលម្អិត ហើយប្រមូលផ្តុំរួមគ្នាដូច្នេះ នោះវានឹងត្រូវបានឃើញថា សមស្របគ្នាយ៉ាងល្អឥតខ្ចោះ។ ដំណឹងល្អនីមួយៗជាការបំពេញបន្ថែមដល់ដំណឹងល្អដទៃៗ ព្រះបន្ទូលទំនាយនីមួយៗជាការពន្យល់នៃទំនាយមួយទៀត សេចក្ដីពិតនីមួយៗជាការរីកចម្រើននៃសេចក្ដីពិតមួយផ្សេងទៀត។ និមិត្តរូបទាំងឡាយនៃរបបសាសនាយូដាត្រូវបានធ្វើឲ្យច្បាស់ដោយដំណឹងល្អ។ គោលការណ៍គ្រប់យ៉ាងនៅក្នុងព្រះបន្ទូលរបស់ព្រះមានទីកន្លែងរបស់វា អង្គហេតុនីមួយៗក៏មានសារៈសំខាន់របស់វាផងដែរ។ ហើយរចនាសម្ព័ន្ធដ៏ពេញលេញទាំងមូល ទាំងក្នុងគម្រោង និងក្នុងការប្រតិបត្តិ បង្ហាញសក្ខីភាពអំពីព្រះអង្គជាអ្នកនិពន្ធរបស់វា។ រចនាសម្ព័ន្ធបែបនេះ គ្មានគំនិតណាមួយ ក្រៅពីគំនិតនៃព្រះអនន្តទេ ដែលអាចស្រមៃឃើញ ឬបង្កើតវាបាន។” Education, 123.
The fact of the matter is that the Hebrew expression “ereb boqer” is found eight times in the Bible. It is always translated as “evening and morning,” with the exception of Daniel 8:14 where it is rendered as “days.” According to inspiration verse fourteen is the “foundation and central pillar of the Advent faith.”
Chinhu chiri pachena ndechekuti chirevo chechiHebheru chinonzi “ereb boqer” chinowanikwa kanomwe nemasere muBhaibheri. Nguva dzose chinodudzirwa kuti “manheru nemangwanani,” kunze kwaDanieri 8:14 apo chinodudzirwa kuti “mazuva.” Maererano nekufemerwa, ndima yegumi neina ndiyo “hwaro nembiru huru yepakati yekutenda kweAdvent.”
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.
“Chidzidzo chaiva pamusoro pezvimwe zvose chakanga chiri nheyo pamwe chete nembiru huru yepakati yekutenda kweAdventi, chaiva chiziviso chinoti, ‘Kusvikira pamazuva ane zviuru zviviri namazana matatu; ipapo nzvimbo tsvene ichacheneswa.’ [Danieri 8:14.]” The Great Controversy, 409.
The fact therefore is that the “days” in the verse is the eighth time of the seven times that Hebrew expression is employed. And the biblical phenomenon of God’s prophetic guidance of the translators of the King James version purposely associated the biblical enigma of the eighth being of the seven in the verse that represents one of two visions in chapter eight. One word translated as “vision” in chapter eight is the Hebrew word “chazon,” and the other is “mareh.” “Mareh” means appearance and the “mareh” vision is the vision of Christ’s appearance in God’s prophetic Word. The “mareh” vision of Daniel 8:14 identifies that Christ was to appear and suddenly come to His temple on October 22, 1844. All these truths are facts, and they have their bearing upon the verse that is the central pillar, and the central pillar is not a doctrine or a prophecy that was fulfilled on October 22, 1844, the fact is that the verse is Christ, the central pillar.
Nokutišina je torej v tem, da so »dnevi« v tej vrstici osmi primer med sedmimi primeri, v katerih je uporabljen ta hebrejski izraz. In svetopisemski pojav Božjega preroškega vodstva prevajalcev različice King James je namenoma povezal svetopisemsko uganko osmega, ki je od sedmih, v vrstici, ki predstavlja eno od dveh videnj v osmem poglavju. Ena beseda, prevedena kot »videnje« v osmem poglavju, je hebrejska beseda »chazon«, druga pa je »mareh«. »Mareh« pomeni pojavitev, in videnje »mareh« je videnje Kristusove pojavitve v Božji preroški Besedi. Videnje »mareh« v Danielu 8,14 označuje, da naj bi se Kristus pojavil in nenadoma prišel v svoj tempelj 22. oktobra 1844. Vse te resnice so dejstva in so povezane z vrstico, ki je osrednji steber, in osrednji steber ni nauk ali prerokovanje, ki se je izpolnilo 22. oktobra 1844; dejstvo je, da je ta vrstica Kristus, osrednji steber.
“While in this state of despondency, I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close; all who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.
“Panguva yandakanga ndiri mumamiriro aya okuora mwoyo, ndakarota hope dzakasiya pfungwa dzangu dzabatwa zvikuru. Ndakarota ndichiona temberi, iyo vanhu vazhinji vakanga vachimhanyira kwairi. Vaya bedzi vaizopotera mutemberi imomo ndivo vaizoponeswa kana nguva yasvika pakupera; vose vakanga vachizosara vari kunze vaizorasika nokusingaperi. Vazhinji vakanga vari kunze, vaifamba-famba munzira dzavo dzakasiyana-siyana, vakashora nokuseka avo vakanga vachipinda mutemberi, vachivaudza kuti urwu urongwa hworuponeso hwaiva kunyengera kwakangwara, uye kuti chaizvoizvo pakanga pasina ngozi zvayo zvayaitofanira kudzivirirwa. Vakatobata vamwe kuti vavadzivise kukurumidza kupinda mukati memasvingo.”
“Fearful of being ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me.
“Tichitya kunyanguliwa, ndakaona zwa sivwino kulinda mpaka gulu la wanthu liparanyika, peno mpaka ndinganjira ndisanawonekwe na iwo. Kweni m’malo mwakuti chiwerengero chichepe, chidachulukirachulukira; ndipo poopa kuti ndingachedwe kwambiri, ndidachoka mwachangu panyumba panga ndi kukankhira kudutsa m’gulu la anthu. M’kudera nkhawa kwanga kofuna kufika ku kachisi, sindinazindikire kapena kusamalira za khamu limene linalizungulira ine.”
“On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins. Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.
“Pakungopinda muchivako, ndakaona kuti temberi huru iyo yakanga yakatsigirwa nembiru imwe chete huru kwazvo, uye pairi pakanga pakasungirirwa gwayana rakanga rakabvamburwa zvikuru uye richibuda ropa. Isu taivapo taiita sokuti taiziva kuti gwayana iri rakanga rabvamburwa nokukuvadzwa nokuda kwedu. Vose vaipinda mutemberi vaifanira kuuya pamberi paro vagoreurura zvivi zvavo. Pamberi pegwayana apa paiva nezvigaro zvakakwirira, pazvakanga pakagara boka raitaridzika kuva rinofara zvikuru. Chiedza chokudenga chaiita sokuti chaivhenekera pazviso zvavo, uye vairumbidza Mwari nokuimba nziyo dzokufara dzokuvonga, dzaiita sedzimhanzi dzavatumwa. Ava ndivo vakanga vauya pamberi pegwayana, vakareurura zvivi zvavo, vakagamuchira ruregerero, uye zvino vakanga vakamirira nomufaro mukuru chiitiko chinofadza.”
“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people; but I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night.
“Kunyange pashure pokunge ndapinda muchivako, kutya kwakandikunda, uye kunzwa kwokunyadziswa kuti ndaifanira kuzvininipisa pamberi pavanhu ava; asi ndakaita sokunge ndakamanikidzirwa kuenderera mberi, uye ndakanga ndichifamba zvishoma nezvishoma ndichipoterera mbiru kuti nditarisane negwayana, apo hwamanda yakarira, tembere ikazununguka, mheremhere yokukunda ikamuka kubva kuvatsvene vakanga vaungana, kupenya kunotyisa kukavhenekera chivako, ipapo zvose zvikava rima guru. Vanhu vakafara vakanga vanyangarika vose pamwe chete nokupenya uku, uye ndakasara ndiri ndoga mukutyisa kwakanyarara kwousiku.
“I awoke in agony of mind, and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed; that the Spirit of the Lord had left me, never to return.” Experience and Teachings, 24, 25.
“Ndakamuka ndiri mukurwadziwa kukuru kwepfungwa, uye ndakanga ndisingatombokwanisi kuzvibvumikisa kuti ndanga ndichingorota. Zvakaita kwandiri sokuti kutongwa kwangu kwakanga kwatogadzwa; kuti Mweya waShe wakanga wandisiya, usingazodzokizve.” Experience and Teachings, 24, 25.
We are now being tested as to whether we will enter the temple and thereafter confess our sins and secure the blessing of His justification. This last call to enter the temple is surrounded by obstacles to prevent our individual entrance, but should we now hesitate, we will be “left alone in the silent horror of night.” But this is not my only point.
Iye zvino tiri kuedzwa kuti tione kana tichapinda mutemberi uye mushure maizvozvo tichireurura zvivi zvedu, tigamuchire chikomborero chokururamiswa Kwake. Kudana uku kwokupedzisira kokupinda mutemberi kwakakomberedzwa nezvipingamupinyi kuti kudzivise kupinda kwomunhu mumwe nomumwe, asi kana tikazeza zvino, tichazo“siyiwa toga mukutyisa kwakanyarara kwousiku.” Asi iyi haisi iyo chete pfungwa yangu.
Purposeful emphasis was placed upon this most important verse by including the distinction of the word “days,” that carries with it the prophetic enigma that eight is of the seven, which is one of the wheels in the sealing time of the one hundred and forty-four thousand. In the period of the sealing, the Protestant horn and the Republican horn of the sixth kingdom of Bible prophecy will both fulfill the enigma that the eighth is of the seven. Of the eight presidents since the time of the end in 1989, Trump became the sixth king of the sixth kingdom, and after he won his second term, he became the eighth that is of the seven. In the action of the United Sates in repeating the Edict of Milan in 313, the Laodicean movement of the one hundred and forty-four thousand will become the Philadelphian movement of the one hundred and forty-four thousand. The sealing time concludes at the Sunday law where the papacy’s deadly wound is healed, and she thus fulfills the enigma of Revelation seventeen as the eight that is of the seven. One fact, represented in one Hebrew phrase, as one English word; brings the verse that identifies the opening of the judgment into the verse that identifies the close of judgment in the sealing time of the one hundred and forty-four thousand.
Ngaatiddwa essira mu bugenderevu ku lunyiriri luno olw’obukulu ennyo nga mulimu okwawula kw’ekigambo “ennaku,” ekitisse ekisokonkole eky’obunnabbi nti omunaana ava mu musanvu, nga kino kye kimu ku nnamuziga mu kiseera eky’okuteeka akabonero ku emitwalo kikumi mu obukumi buna mu enkumi nnya. Mu kiseera ky’okuteeka akabonero, ezzembe ly’Abapolotesitante n’ezzembe ly’Abalipabulikaani ery’obwakabaka obw’omukaaga obw’obunnabbi bwa Bayibuli byombi binaatuukiriza ekisokonkole nti ow’omunaana ava mu musanvu. Ku bakulembeze munaana okuva ku kiseera eky’enkomerero mu 1989, Trump yafuka kabaka ow’omukaaga ow’obwakabaka obw’omukaaga, era bwe yawangula ekisanja kye ekyokubiri, n’afuuka ow’omunaana ava mu musanvu. Mu kikolwa kya Amerika okuddamu ekiwandiiko kya Milan mu 313, ekibiina kya Laodikiya eky’emitwalo kikumi mu obukumi buna mu enkumi nnya kinaafuuka ekibiina kya Firaderufiya eky’emitwalo kikumi mu obukumi buna mu enkumi nnya. Ekiseera ky’okuteeka akabonero kikoma ku mateeka ga Ssande, obulumi obw’okufa obw’obwapapa lwe buwona, era bw’atyo n’atuukiriza ekisokonkole kya Okubikkulirwa kkumi na musanvu ng’oyo ow’omunaana ava mu musanvu. Ensonga emu, ekikirizibwa mu kigambo kimu eky’Olwebbulaniya, ng’ekigambo kimu eky’Olungereza; ereeta olunyiriri olulumiriza okuggulwawo kw’omusango mu lunyiriri olulumiriza okuggala kw’omusango mu kiseera eky’okuteeka akabonero ku emitwalo kikumi mu obukumi buna mu enkumi nnya.
Every fact has its place, and there is only one expression where a numerical construction of a ‘number’ times another ‘number’ in the New Testament, and only two in the Old Testament. The alpha of the ‘numerical construction’ is in Genesis.
Qiniso ngasinye sinendawo yaso, futhi kunokukhulunywa okukodwa kuphela eTestamenteni Elisha lapho kunokwakheka kwesibalo sokuthi “inombolo” iphindwe ngenye “inombolo,” kanti eTestamenteni Elidala kukhona okubili kuphela. I-alpha “yokwakheka kwesibalo” iseGenesise.
If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold. Genesis 4:24.
Kana Kaini achazotsiviwa zvakapetwa kanomwe, zvirokwazvo Rameki achatsiviwa zvakapetwa makumi manomwe nezvinomwe. Genesisi 4:24.
The omega ‘numerical construction’ is in Matthew.
Ukuma kwezibalo kwe-omega kuseMathewu.
Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:21, 22.
Petro wakaenda kwa iye, akati, Ishe, munun’una wangu anganditadzira kangani, ini ndichimukanganwira? Kusvikira kanomwe here? Jesu akati kwaari, Handiti kwauri, Kusvikira kanomwe; asi, Kusvikira makumi manomwe akapetwa kanomwe. Mateo 18:21, 22.
These passages represent the first and last time in the Bible where a number is identified to be multiplied with another number. There are many numbers, but the alpha of Genesis and the omega of Matthew possess the identical numerical construction, and they employ the same two numbers of ‘seven’ and ‘seventy.’
Aya mapeji anomirira nguva yokutanga neyokupedzisira muBhaibheri apo nhamba inoratidzwa kuti iwedzerwe neimwe nhamba. Kune nhamba zhinji, asi arfa yeGenesisi neomega yaMateu zvine kuumbwa kwenhamba kwakafanana chaiko, uye zvinoshandisa nhamba mbiri dzimwe chete dze“nomwe” ne“makumi manomwe.”
Between the alpha and omega; the middle, and only other place where this numerical construction exists is in Leviticus twenty-five. There the two numbers are not ‘seven’ and ‘seventy,’ but ‘seven times seven years.’
Pakati pa alfa na omega; pakati, na mahali pengine pa pekee ambamo mpangilio huu wa namba upo ni katika Mambo ya Walawi ishirini na tano. Hapo namba hizo mbili si “saba” na “sabini,” bali “mara saba miaka saba.”
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Leviticus 25:8.
Nawe utajihesabia sabato saba za miaka, mara saba ya miaka saba; na muda wa sabato hizo saba za miaka utakuwa kwako miaka arobaini na tisa. Mambo ya Walawi 25:8.
The middle numerical construction once again employs the number ‘seven,’ but not the number ‘seventy.’ The passage where it is located contains a blessing for obedience, and also a curse for disobedience. The blessings of freeing of slaves and restoration of land, is contrasted with the curse of seven times, that is mentioned four times in chapter twenty-six of Leviticus. The blessing included the Lord’s sustenance during the years the land rested, and a double blessing in the year of Jubilee, and the cursing of chapter twenty-six is the counterpart in the covenant warning of the two chapters.
Ukwakhiwa kwenani okuphakathi kuphinde kusebenzise inani elithi ‘isikhombisa,’ kodwa hhayi inani elithi ‘amashumi ayisikhombisa.’ Indima lapho kutholakala khona iqukethe isibusiso sokulalela, kanye nesiqalekiso sokungalaleli. Izibusiso zokukhululwa kwezigqila nokubuyiselwa komhlaba ziqhathaniswa nesiqalekiso sezikhathi eziyisikhombisa, esishiwo kane esahlukweni samashumi amabili nesithupha sikaLevitikusi. Isibusiso sasihlanganisa ukondla kweNkosi phakathi neminyaka umhlaba uphumula ngayo, kanye nesibusiso esiphindwe kabili ngonyaka weJubili, kanti isiqalekiso sesahluko samashumi amabili nesithupha siyisifaniswano saso esixwayisweni sesivumelwano salezi zahluko ezimbili.
The middle numerical construction appears in Leviticus 25:8 (‘seven times seven years’). It is immediately paired with the fourfold ‘seven times’ judgment of Leviticus 26. Thus, the middle numerical construction represents both a blessing and a curse, forming a doubled testimony in the book of Leviticus. The numerical construction of either the blessing or the curse of the Jubilee are placed between the judgment of Lamech, and Jesus’ identification of the limit of probationary time. All three together are identifying a probationary limit, which when concluded will manifest one class who is blessed and one class who is cursed. The alpha and omega, representing the first and third angel’s messages identify four hundred and ninety, as the symbol of probationary time. When this is coupled with the curse or blessing of the Jubilee, the facts become important as we approach the study of Ezekiel chapter one verse one that places Ezekiel in the thirtieth year of the seventeenth Jubilee cycle.
Il-kostruzzjoni numerika tan-nofs tidher f’Levitiku 25:8 (“seba’ darbiet seba’ snin”). Hija minnufih imqabbla mal-ġudizzju erba’ darbiet “seba’ darbiet” ta’ Levitiku 26. Għalhekk, il-kostruzzjoni numerika tan-nofs tirrappreżenta kemm barka kif ukoll saħta, u tifforma xhieda doppja fil-ktieb ta’ Levitiku. Il-kostruzzjoni numerika jew tal-barka jew tas-saħta tal-Ġublew titqiegħed bejn il-ġudizzju ta’ Lamek u l-identifikazzjoni minn Ġesù tal-limitu taż-żmien tal-prova. It-tlieta flimkien qed jidentifikaw limitu ta’ prova, li, meta jintemm, se juri klassi waħda mbierka u klassi waħda misħuta. L-alfa u l-omega, li jirrappreżentaw il-messaġġi tal-ewwel u tat-tielet anġlu, jidentifikaw erba’ mija u disgħin bħala s-simbolu taż-żmien tal-prova. Meta dan jingħaqad mas-saħta jew mal-barka tal-Ġublew, dawn il-fatti jsiru importanti hekk kif noqorbu lejn l-istudju ta’ Eżekjel kapitlu wieħed vers wieħed, li jqiegħed lil Eżekjel fit-tletin sena tas-sbatax-il ċiklu tal-Ġublew.
That Jubilee cycle ended on October 22, 573 BC and typified not only October 22, 1844, but also the soon-coming Sunday law. We are now in 2026 which is the forty-seventh year of the seventieth Jubilee cycle. This Jubilee cycle has been typified by the ‘seventeenth’ Jubilee cycle where Ezekiel stood in the thirtieth year. He was standing in the temple, representing the one hundred and forty-four thousand who by faith have entered into the Most Holy Place at the end of the judgment, as did the faithful after October 22, 1844. To miss the “fact” of where Ezekiel is at in prophetic history in chapter one and verse one, is to lose your “bearing.”
Cikolo ca Jubheri yakaguma pana Gumiguru 22, 573 BC, uye yakanga ichifananidzira kwete chete Gumiguru 22, 1844, asiwo mutemo weSvondo uri kuuya nokukurumidza. Tava muna 2026, iro riri gore ramakumi mana nenomwe recikolo cheJubheri chemakumi manomwe. Cikolo ichi cheJubheri chakafananidzirwa necikolo cheJubheri “chegumi nenomwe” apo Ezekieri akanga akamira mugore remakumi matatu. Akanga akamira mutembere, achimiririra vane zviuru zana namakumi mana nezvina avo, nokutenda, vakapinda muNzvimbo Tsvene-tsvene pakuguma kwekutongwa, sezvakaita vakatendeka mushure maGumiguru 22, 1844. Kukundikana kuona “chokwadi” chokuti Ezekieri ari papi munhoroondo youprofita muchitsauko chokutanga nendima yokutanga, kurasikirwa “nokuona nzira yako.”
After viewing the glory of the Lord given by the river Chebar, Ezekiel is humbled into the dust as was Daniel, Isaiah and John. Then all four of the examples provide elements of the anointing of those who are to give the message to a church that will not see or hear.
Mushure mekuona kubwinya kwaIshe kwaakapiwa parwizi rweKhebharu, Ezekieri anoninipiswa kusvika muguruva, sezvakaitwawo naDhanieri, Isaya, naJohani. Ipapo mienzaniso yose mina iyi inopa zvikamu zvekuzodzwa kweavo vanofanira kuendesa shoko kukereke isingaoni kana kunzwa.
There are six dates in the book of Ezekiel that address Jerusalem. We have previously addressed the first and last dates found in chapter one, verse one and two, and then in chapter forty, verse one. I have addressed the second date found in chapter eight and verse one, but only in its symbolic representation, and not locating it in connection with the siege and destruction of Jerusalem, and the entire book revolves around that axle. Jerusalem was destroyed at the end of 586/585 BC. And in Ezekiel 33:21 a fugitive arrives with the news of Jerusalem’s fall.
Mubhuku raEzekieri mune mazuva matanhatu anotaura pamusoro peJerusarema. Takambotaurira kare nezvezuva rokutanga nerokupedzisira anowanikwa muchitsauko chokutanga, ndima yekutanga neyechipiri, uyezve muchitsauko chemakumi mana, ndima yekutanga. Ndakambotaura nezvezuva rechipiri rinowanikwa muchitsauko chisere, ndima yekutanga, asi chete mukumiririrwa kwaro kwechiratidzo, ndisina kuriisa maererano nokukombwa nokuparadzwa kweJerusarema, uye bhuku rose rinotenderera pahingaidzo iyoyo. Jerusarema rakaparadzwa pakupera kwa586/585 BC. Uye muna Ezekieri 33:21 mupoteri anosvika nenhau dzokuwa kweJerusarema.
And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. Now the hand of the Lord was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Ezekiel 33:21, 22.
Zvino zvakaitika mugore regumi namaviri rokutapwa kwedu, mumwedzi wegumi, pazuva rechishanu romwedzi, kuti mumwe wakanga apukunyuka kubva muJerusarema akauya kwandiri, achiti, Guta rakundwa. Zvino ruoko rwaJehovha rwakanga rwuri pamusoro pangu manheru, asati asvika iye wakanga apukunyuka; uye rwakanga razarura muromo wangu kusvikira asvika kwandiri mangwanani; muromo wangu ukazarurwa, uye handichina kuva mbeveve. Ezekieri 33:21, 22.
In the twelfth year the city was smitten, and Ezekiel is then free to speak upon his own volition. The vision of Ezekiel chapter eight was in the sixth year, thus roughly six years before the city was smitten.
Mu gore rya cumi na kabiri ni ho umujyi wakubiswe, kandi icyo gihe Ezekiyeli abonye uburenganzira bwo kuvuga ku bushake bwe. Iyerekwa ryo muri Ezekiyeli igice cya munani ryabaye mu mwaka wa gatandatu, bityo rikaba ryari hafi imyaka itandatu mbere y’uko umujyi ukubitwa.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Ezekiel 8:1.
Zvino zvakaitika negore rechitanhatu, nomwedzi wechitanhatu, pazuva rechishanu romwedzi, ndakanga ndigere mumba mangu, navakuru vaJudha vakanga vagere pamberi pangu, ruoko rwaIshe Jehovha rukawira pamusoro pangu ipapo. Ezekieri 8:1.
The next year, which was the seventh year, the Elders sought Ezekiel to inquire of the Lord.
Mwaka wakonkhapo, uwo ukaŵa chaka chachinkhondi na chiŵiri, ŵalara ŵakiza kwa Ezekieli kuti ŵafumbepo kwa Yehova.
And it came to pass in the seventh year, in the fifth month, the tenth day of the month, that certain of the elders of Israel came to enquire of the Lord, and sat before me. Ezekiel 20:1.
Ndipo zidatero m’chaka chachisanu ndi chiwiri, m’mwezi wachisanu, pa tsiku la khumi la mweziwo, kuti ena mwa akulu a Israyeli anabwera kudzafunsa kwa Yehova, ndipo anakhala pansi pamaso panga. Ezekieli 20:1.
Then in the ninth year, the year and a half year siege began.
Ndzi kuloko eka lembe ra vunkombo, ku rhendzeriwa loku ka lembe ni hafu ku sungula.
Again in the ninth year, in the tenth month, in the tenth day of the month, the word of the Lord came unto me, saying, Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day. Ezekiel 24:1, 2.
Zvakare mugore repfumbamwe, mumwedzi wegumi, pazuva regumi romwedzi, shoko raJehovha rakasvika kwandiri, richiti, Mwanakomana womunhu, nyora zita rezuva iri, iro zuva iri chairo: mambo weBhabhironi akamisa hondo yake pamusoro peJerusarema nezuva iri chairo. Ezekieri 24:1, 2.
Each of these dates represent specific waymarks of the latter days, for Paul says ancient Israel is an example for those who live at the end of the world.
Zuva rimwe nerimwe pane aya rinomiririra zviratidzo zvenguva zvakatsanangurika zvemazuva okupedzisira, nokuti Pauro anoti Israeri yekare muenzaniso kune avo vanorarama pamagumo enyika.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. 1 Corinthians 10:11, 12.
Zvino zvinhu izvi zvose zvakavawira kuti zvive mienzaniso; uye zvakanyorwa kuti zvitiyambire isu, pamusoro pedu pakasvika magumo enyika. Naizvozvo, anofunga kuti amire ngaachenjere kuti arege kuwa. 1 VaKorinde 10:11, 12.
All six of the dates that concern Jerusalem occur between the first date in chapter one verse one and the last date found in chapter forty, verse one. Those two dates mark the fifth year of chapter one, which was 592 BC and the twenty-fifth year of chapter forty, which was 573 BC. At the line upon line level Ezekiel has a line for Egypt, which includes the reference of Tyre, and a line for Jerusalem. The line of Egypt has seven direct waymarks, (when Tyre is included) and Jerusalem has six. With these two lines are the line of Josiah and the seventeenth Jubilee cycle. Yet the line that is portrayed without a direct date is found in chapter four, and the line of chapter four possesses several of the wheels Ezekiel saw when he looked into the Most Holy Place. It is also laden with several symbolic truths.
Onse matandathu ya madeti ghakukhwaskana na Yerusalemu ghakuchitika pakati pa deti lakwamba la mu chaputara yimoza vesi yimoza na deti laumaliro ilo likusangika mu chaputara forte, vesi yimoza. Madeti ghawiri agha ghakulemba chirimika chachinkhondi cha mu chaputara yimoza, icho chikaŵa 592 BC, na chirimika cha makumi ghaŵiri na chinkhondi cha mu chaputara forte, icho chikaŵa 573 BC. Pa mlingo wa mzere pa mzere, Ezekiel wali na mzere wa Egupto, uwo ukusazgapo referensi ya Ture, na mzere wa Yerusalemu. Mzere wa Egupto uli na vimanyikwiro vya nthowa vyachindunji vinkhondi na viŵiri, (para Ture wasazgikapo) ndipo Yerusalemu wali na vitandathu. Pamoza na mizere yiŵiri iyi pali mzere wa Yosiya na mkombero wa Jubile wa chinkhondi na chiŵiri. Kweni mzere uwo ukujambulika kwambura deti lachindunji ukusangika mu chaputara 4, ndipo mzere wa mu chaputara 4 uli na mawilo ghanandi agho Ezekiel wakawona apo wakalaŵiskanga mu Malo Ghatuŵa Chomene. Ndiposo wazura na unenesko unandi wa chiŵikiro.
430
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The number four hundred and thirty represents the everlasting covenant, and in chapter four Ezekiel is employed by the Lord as a living parable, a parable which includes the number four hundred and thirty.
Chiŵerengero cha mazana gane na makhumi ghatatu chikayimira phangano lamuyirayira, ndipo mu mutu wa nambara zinayi Ezekieli wakagwiliskirika nchito na Fumu nga ni ntharika yamoyo, ntharika iyo yikusazgapo chiŵerengero cha mazana gane na makhumi ghatatu.
Thou also, son of man, take thee a tile, and lay it before thee, and pourtray upon it the city, even Jerusalem: And lay siege against it, and build a fort against it, and cast a mount against it; set the camp also against it, and set battering rams against it round about. Moreover take thou unto thee an iron pan, and set it for a wall of iron between thee and the city: and set thy face against it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel. Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. And, behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast ended the days of thy siege. Ezekiel 4:1–8.
Nawe, mwanakomana womunhu, tora chidhinha, uchiise pamberi pako, ugodhirowa pamusoro pacho guta, iro Jerusarema. Ugochiitira kukombwa, uvake nhare yokurirwa kurirwisa, umutsire murwi wokukombedza kurirwisa; umisikewo musasa wokurirwisa, ugoisa makondobwe okupwanya masvingo kurikomberedza. Uyezve, utore pani yedare, uiise rive rusvingo rwedare pakati pako neguta; ugonangisa chiso chako kwariri, uye richakombwa, iwewo ucharikomba. Ichi chichava chiratidzo kuimba yaIsraeri. Uvateverewo norutivi rwako rworuboshwe, uise pamusoro paro kuipa kweimba yaIsraeri; maererano nokuwanda kwamazuva auchavata pamusoro paro, uchavatakurira kuipa kwavo. Nokuti ndaisa pamusoro pako makore okuipa kwavo, maererano nokuwanda kwamazuva, mazuva ana mazana matatu namakumi mapfumbamwe; saizvozvo uchatakura kuipa kweimba yaIsraeri. Zvino kana wapedza iwayo, uvatezve norutivi rwako rworudyi, ugotakura kuipa kweimba yaJudha mazuva ana makumi mana; ndakakugadzirira zuva rimwe nerimwe kuti rimirire gore rimwe. Naizvozvo uchanangisa chiso chako kukombwa kweJerusarema, ruoko rwako ruchafukunurwa, uye uchaporofita uchirwisa. Uye tarira, ndichaisa zvisungo pamusoro pako, uye hauzotendeuki kubva kuno rumwe rutivi kuenda kuno rumwe, kusvikira wapedza mazuva okukombwa kwako. Ezekieri 4:1–8.
The siege of Jerusalem, as illustrated by Ezekiel is a “sign,” just as the siege against Jerusalem brought by Cestius in the year 66. Commenting on Jesus identifying the destruction of Jerusalem, Sister White informs us that the “direct” fulfillment of the destruction of Jerusalem is in the latter days. The sign of the destruction upon the two witnesses represented by Nebuchadnezzar and Cestius identify that the sign of the siege, is the sign of the approaching Sunday law.
Kuzingirwa kweJerusarema, sokufananidzirwa kwazvakaitwa naEzekieri, i“chiratidzo,” sezvakangoitawo kuzingirwa kweJerusarema kwakauyiswa naKestio mugore ra66. Achitsinhira pamusoro paJesu paanoratidza kuparadzwa kweJerusarema, Sista White anotizivisa kuti kuzadzika “kwakananga” kwekuparadzwa kweJerusarema kuri mumazuva okupedzisira. Chiratidzo chokuparadzwa pamusoro pezvapupu zviviri zvinomiririrwa naNebhukadhinezari naKestio chinoratidza kuti chiratidzo chokukombwa kweguta ndicho chiratidzo chomurayiro weSvondo uri kuswedera.
A Day for a Year
Usuku Lulodwa Lumele Umnyaka Owodwa
Within the passage we are considering we also see the omega biblical reference to the premier rule of prophetic interpretation of William Miller in the foundational movement of the first and second angel’s messages. The alpha of the day for a year principle was also an omega symbol, for the alpha of the day for a year principle was set forth in the book of Numbers as the tenth and final test, which Israel failed, and therefore brought upon themselves death in the wilderness over the forty years of wilderness wandering.
Mukati mendima yatiri kufunga tinoonawo chirevo chebhaibheri cheomega chinonongedzera kumutemo mukuru-kuru wokududzira uporofita waWilliam Miller mukufamba kwenheyo yemashoko engirozi yokutanga neyechipiri. Alfa yomusimboti wokuti zuva rimwe rinomirira gore rimwe yakanga iriwo chiratidzo cheomega, nokuti alfa yomusimboti iwoyo yakaiswa pachena mubhuku raNumeri semuedzo wegumi nowokupedzisira, wakakundwa naIsraeri, naizvozvo vakazviunzira rufu murenje mukati memakore makumi mana okudzungaira murenje.
And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness. After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. Numbers 14:33–35.
Vana venyu vachadzungaira murenje kwamakore makumi mana, vachatakura zvifeve zvenyu, kusvikira zvitunha zvenyu zvaparara murenje. Zvinoenderana nokuwanda kwamazuva amakashora nyika, iwo mazuva makumi mana, zuva rimwe nerimwe richiverengerwa segore, muchatakura zvakaipa zvenyu kwamakore makumi mana, uye muchaziva kuputsa kwangu chipikirwa. Ini Jehovha ndakataura; zvirokwazvo ndichazviita kuungano iyi yose yakaipa, yakaungana pamwe chete kundirwisa; murenje iri vachapedzwa, uye ipapo vachafira. Numeri 14:33–35.
The prophetic implications that the day for a year principle is identified in the final rebellion of the ten-step testing process beginning at the Red Sea crossing, and that the same principle is again proclaimed as Jerusalem is to be besieged and destroyed must be understood and applied into the passage we are considering, as is the significance of the “siege” being the “sign.”
Zvinorehwa nechiratidzo zvinobva pakuti musimboti wokuti zuva rimire gore unozivikanwa mukupandukira kwokupedzisira kuri muhurongwa hwokuedzwa hwamatanho gumi hunotangira pakuyambuka Gungwa Dzvuku, uye kuti musimboti iwoyo unoziviswazve apo Jerusarema rava kuda kukombwa nokuparadzwa, zvinofanira kunzwisiswa nokushandisirwa muchikamu chatiri kufunga nezvacho, sezvakaitawo kukosha kwokuti “kukombwa” ndiko “chiratidzo.”
The line of history that is brought together when employing the “siege” of Jerusalem as the sign must be recognized, for it becomes an "axle" so to speak, and metaphorically the sign of the siege, has many spokes attached. The sign of the siege is perhaps the most important passage in Ezekiel, and the sign allows the Lion of the tribe of Judah to bring perfection out of what first appeared to Ezekiel to be confusion. The “sign” of the siege, the year for a day principle, and the prophetic lines brought together by the siege, must be considered in the context that four hundred and thirty represents the everlasting covenant.
Mutsetse wenhoroondo unounganidzwa pakushandiswa kwe“kukombwa” kweJerusarema sechiratidzo unofanira kuzikanwa, nokuti unova “ekisero,” sokunge tichitaura kudaro; uye, muchifananidzo, chiratidzo chekukombwa chine matanda mazhinji akabatana nacho. Chiratidzo chekukombwa pamwe ndicho chikamu chinokosha zvikuru muna Ezekieri, uye chiratidzo ichi chinobvumira Shumba yorudzi rwaJudha kuburitsa ukwana kubva pane zvakatanga kuonekwa naEzekieri sekunge kwaiva kuvhiringidzika. “Chiratidzo” chekukombwa, nheyo yegore pachinzvimbo chezuva, nemitsetse yechiporofita inounganidzwa nekukombwa, zvinofanira kuongororwa muchirevo chokuti mazana mana namakumi matatu anomirira sungano isingaperi.
The Covenant
Sivumelwano
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.
Ibih Imulungu yakwe wakati kuli Abramu, “Manya nadi ukutila ulubuto lwako lukaba abeni mu calo icishali cabo, kabili bakalabombela abene; nabo bakabacusha imyaka imyanda ine.” Genesis 15:13.
The Lord entered into covenant with Abraham in a three-step process, and the first of those three steps included the prophecy that Abraham’s descendents would be captives in Egypt for four hundred years. The second step Abraham was given the rite of circumcision, and the third step was the sacrifice of Isaac on Mount Moriah. Four hundred years was identified in the alpha of three steps the Lord took in raising up and entering into covenant with a chosen people. That chosen covenant people were divorced from God at the stoning of Stephen in the year 34, and thereafter Paul, the chosen apostle to the Gentiles identified that four hundred years as—four hundred and thirty years.
Ishe akapinda musungano naAbrahama nenzira ine matanho matatu, uye danho rokutanga rematanho iwayo matatu rakabatanidza chiporofita chokuti vana vaAbrahama vaizova nhapwa muIjipiti kwemakore mazana mana. Padanho rechipiri Abrahama akapiwa tsika yokudzingiswa, uye danho rechitatu rakanga riri chibayiro chaIsaka paGomo reMoria. Makore mazana mana akaratidzwa muarfa rematanho matatu akatorwa naIshe mukusimudza nokupinda musungano navanhu vakasarudzwa. Vanhu ivavo vakasarudzwa vomusungano vakarambwa naMwari pakutakwa namabwe kwaStefani mugore ra34, uye pashure paizvozvo Pauro, muapostora akasarudzwa kuvaweMarudzi, akaratidza makore mazana mana iwayo se—makore mazana mana namakumi matatu.
And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. Genesis 3:17.
Ndipo ichi ndinoreva, kuti sungano yakasimbiswa kare naMwari muna Kristu, murayiro wakauya pashure pamakore mazana mana namakumi matatu, haungagoni kuibvisa, kuti chipikirwa chive chisina simba. Genesi 3:17.
The number that represents the covenant is four hundred and thirty, but the two witnesses of Abram and Saul, who both had their names changed to Abraham and Paul respectively, identify two distinct periods that make up the whole number of four hundred and thirty. When God changes a soul’s name, it is a symbol of a covenant relationship between that soul and God. The four hundred and thirty years is therefore a sum that is produced by the addition of two distinct numbers, as with Abraham’s four hundred and Paul’s addition of thirty. Ezekiel laid upon his left side for three hundred and ninety days, and then on his right side for forty days; identifying two numbers whose sum total is four hundred and thirty.
Nhamba inomirira sungano ina mazana mana namakumi matatu, asi zvapupu zviviri zvaAbramu naSauro, avo vose vakazoshandurirwa mazita avo kuti ave Abrahama naPauro, zvinoratidza nguva mbiri dzakasiyana dzinoumba huwandu hwose hwemazana mana namakumi matatu. Kana Mwari achishandura zita romweya, icho chiratidzo chouukama hwesungano pakati pomweya iwoyo naMwari. Naizvozvo makore mazana mana namakumi matatu ihuwandu hunobva pakuwedzerwa kwenhamba mbiri dzakasiyana, sezvakaita mazana mana aAbrahama nokuwedzerwa kwaPauro kwamakumi matatu. Ezekieri akavata noruboshwe rwake kwamazuva mazana matatu namakumi mapfumbamwe, akazovata norudyi rwake kwamazuva makumi mana; zvichiratidza nhamba mbiri dzine uwandu hwadzo hwose hwemazana mana namakumi matatu.
In Genesis chapter eleven the covenant of death that was brought about immediately after the flood through the rebellion of Nimrod identifies the distinction between two covenants. The elements of the tower of Babel testify to a satanic save yourself covenant people who were to be judged and scattered. In the same chapter, the genealogy of the Hebrews is introduced by the birth of Eber, marking the beginning of a chosen people to represent the covenant of life, in contrast with Nimrod’s covenant of death.
MuGenesisi chitsauko chegumi neimwe, sungano yorufu yakavapo pakarepo mushure memafashamo kubudikidza nokupandukira kwaNimrodhi inoratidza musiyano uripo pakati pesungano mbiri. Zvinoumba shongwe yeBhabheri zvinopupura nezvorudzi rwavanhu rwesungano yaSatani yokuti “zviponesei,” avo vaifanira kutongwa nokumwayiwa. Muchitsauko ichocho chimwe chete, dzinza ravaHebheru rinotangwa nokuberekwa kwaEbheri, richiratidza kutanga kwavanhu vakasanangurwa kuti vamiririre sungano youpenyu, zvichipesana nesungano yorufu yaNimrodhi.
And Eber lived four and thirty years, and begat Peleg: And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. And Peleg lived thirty years, and begat Reu. Genesis 11:16–18.
Uye Eberi akararama makore makumi matatu namana, akabereka Peregi. Uye Eberi akararama shure kwokubereka kwake Peregi makore mazana mana namakumi matatu, akabereka vanakomana navanasikana. Uye Peregi akararama makore makumi matatu, akabereka Reu. Genesi 11:16–18.
In chapter ten of Genesis Eber and Peleg are first mentioned.
Mu gice cya cumi cyo mu Itangiriro ni ho Eberi na Pelegi bavugwa bwa mbere.
And unto Eber were born two sons: the name of one was Peleg; for in his days was the earth divided; and his brother’s name was Joktan. Genesis 10:25.
KuEberi kwakaberekerwa vanakomana vaviri; zita romumwe rainzi Peregi, nokuti pamazuva ake nyika yakakamurwa; uye zita romunun’una wake rainzi Jokitani. Genesi 10:25.
Peleg means division or splitting, and in the days of Peleg the division of two classes of covenant people is marked by the history of the tower of Babel and Nimrod’s rebellion. Eber lived to be four hundred and sixty-four years, but after Peleg (division) was born he lived four hundred and thirty years. Every fact has its bearing, and four hundred and thirty is the number Paul assigns to the covenant prophecy of Abraham. Although the number four hundred and thirty is identified with Eber’s life after the birth of Peleg, the first thirty-four years of his life is expressed as “four and thirty years,” which is of course thirty-four years, but at the simple expression of those thirty-four years it reads “four” and “thirty” (430). Then came four hundred and thirty, then the first expression of Peleg’s life is “thirty.”
በለግ ማለት መከፋፈል ወይም መለያየት ማለት ነው፤ እና በበለግ ዘመን የቃል ኪዳን ሕዝብ ሁለት ክፍሎች መከፈላቸው በባቤል ግንብ ታሪክና በናምሩድ ዓመፅ ይገለጻል። ዔበር እስከ አራት መቶ ስልሳ አራት ዓመት ኖረ፤ ነገር ግን በበለግ (መከፋፈል) ከተወለደ በኋላ አራት መቶ ሠላሳ ዓመት ኖረ። እያንዳንዱ እውነታ የራሱ ግንኙነት አለው፤ እና አራት መቶ ሠላሳ የአብርሃም የቃል ኪዳን ትንቢት ጋር ጳውሎስ የሚያያይዘው ቁጥር ነው። ምንም እንኳ አራት መቶ ሠላሳ በበለግ ልደት በኋላ ካለው የዔበር ሕይወት ጋር የተያያዘ ቢሆንም፣ የሕይወቱ የመጀመሪያዎቹ ሠላሳ አራት ዓመታት “አራትና ሠላሳ ዓመት” ተብለው ተገልጸዋል፤ ይህም እርግጥ ሠላሳ አራት ዓመት ነው፣ ነገር ግን የእነዚያን ሠላሳ አራት ዓመታት ቀላል አገላለጽ ሲነበብ “አራት” እና “ሠላሳ” (430) ይሆናል። ከዚያም አራት መቶ ሠላሳ መጣ፤ ከዚያም የበለግ ሕይወት የመጀመሪያው አገላለጽ “ሠላሳ” ነው።
Eber is the root of the name Hebrew and it is the first mention of the Hebrews, who were to be the chosen people of the covenant. Eber means to cross over, thus typifying the covenant people who cross over from the earth to the new earth as Abraham’s children did when they crossed over the Red Sea to the Promised land. The forty-year wilderness wandering impeded that crossing over, but at the end of the forty years they crossed over the Jordan to the Promised Land, thus typifying the final crossing over of God’s people. Peleg represents the history when the division of mankind into two covenant people first occurred at Nimrod’s tower. The symbol of Nimrod’s covenant of death is confusion, and the symbol of the Hebrew covenant of life is the four hundred and thirty years of Eber’s life before the division represented by Peleg. The name Peleg also marks a symbolic numerical truth, for the four hundred and thirty years of Eber is divided into two numbers, and Peleg represents a distinction of the four hundred with the number thirty.
ဧဗာသည် “ဟေဗြဲ” ဟူသော အမည်၏ အရင်းမြစ်ဖြစ်၍၊ ပဋိညာဉ်၏ ရွေးချယ်ခံ လူမျိုးဖြစ်လာမည့် ဟေဗြဲတို့ကို ပထမဦးစွာ ဖော်ပြထားခြင်းလည်း ဖြစ်သည်။ ဧဗာ၏ အဓိပ္ပါယ်မှာ “ကူးသွားခြင်း” ဖြစ်သဖြင့်၊ ထိုအရာသည် ပဋိညာဉ်လူမျိုးတို့ မြေကြီးမှ မြေသစ်သို့ ကူးသွားမည်ကို ပုံဆောင်ပြသည်။ ထိုသို့ပင် အာဗြဟံ၏ သားမြေးတို့သည် ကတိထားရာပြည်သို့ ရောက်ရန် ပင်လယ်နီကို ကူးသွားခဲ့ကြသည်။ တော၌ အနှစ်လေးဆယ် လှည့်လည်သွားလာရခြင်းက ထိုကူးသွားခြင်းကို အနှောင့်အယှက်ဖြစ်စေခဲ့သော်လည်း၊ အနှစ်လေးဆယ် ပြည့်ဆုံးသောအခါ သူတို့သည် ယော်ဒန်မြစ်ကို ကူး၍ ကတိထားရာပြည်သို့ ဝင်ကြသဖြင့်၊ ထိုအရာသည် ဘုရားသခင်၏ လူမျိုးတို့၏ နောက်ဆုံး ကူးသွားခြင်းကို ပုံဆောင်ပြသည်။ ပေလက်သည် နိမ်ရော့၏ မျှော်စင်၌ လူသားမျိုးနွယ်ကို ပဋိညာဉ်လူမျိုး နှစ်စုအဖြစ် ပထမဆုံး ခွဲခြားသည့် သမိုင်းကာလကို ကိုယ်စားပြုသည်။ နိမ်ရော့၏ သေခြင်းပဋိညာဉ်၏ သင်္ကေတမှာ ရှုပ်ထွေးခြင်းဖြစ်ပြီး၊ အသက်ပဋိညာဉ်ဖြစ်သော ဟေဗြဲတို့၏ သင်္ကေတမှာ ပေလက်ဖြင့် ဖော်ပြထားသော ခွဲခြားမှု မတိုင်မီ ဧဗာ၏ အသက်အနှစ် လေးရာသုံးဆယ် ဖြစ်သည်။ “ပေလက်” ဟူသော အမည်သည်လည်း သင်္ကေတဆိုင်ရာ ကိန်းဂဏန်းအမှန်တရားတစ်ရပ်ကို မှတ်သားစေသည်။ အကြောင်းမှာ ဧဗာ၏ အနှစ်လေးရာသုံးဆယ်ကို ဂဏန်းနှစ်ခုအဖြစ် ခွဲထားနိုင်ပြီး၊ ပေလက်သည် လေးရာနှင့် သုံးဆယ် ဟူသော ဂဏန်းတို့၏ ခြားနားသတ်မှတ်မှုကို ကိုယ်စားပြုသောကြောင့် ဖြစ်သည်။
Four hundred and thirty possesses two parts. The four hundred years of Abraham’s covenant along with the additional thirty years marked by Paul. The increase of knowledge that produces the final revival of God’s people is represented in Daniel chapter twelve, where the two-part symbol of the everlasting covenant is specifically identified, and it is set forth in verses 9/11.
Makumi mana na mia tatu vina sehemu mbili. Miaka mia nne ya agano la Ibrahimu pamoja na ile miaka thelathini ya ziada iliyotajwa na Paulo. Kuongezeka kwa maarifa kunakozalisha uamsho wa mwisho wa watu wa Mungu kunawakilishwa katika sura ya kumi na mbili ya Danieli, ambamo ishara yenye sehemu mbili ya agano la milele inatambulishwa waziwazi, nayo imewekwa mbele katika aya 9/11.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:9–11.
Uye akati, Enda hako nenzira yako, Dhanyeri; nokuti mashoko aya akavharwa nokunamirwa chisimbiso kusvikira panguva yokuguma. Vazhinji vachacheneswa, nokuitwa vachena, nokuedzwa; asi vakaipa vachaita zvakaipa; uye hakuna mumwe wavakaipa achanzwisisa; asi vakachenjera vachanzwisisa. Uye kubva panguva iyo chibayiro chezuva nezuva chichabviswa, nechinonyangadza chinoparadza chamiswa, pachava namazuva ane chiuru chimwe namazana maviri namakumi mapfumbamwe. Dhanyeri 12:9–11.
The final unsealing that produces a three-step testing process as represented in verse ten as “purified, and made white, and tried,” is associated with the twelve hundred and ninety years. The pioneer understanding of the verse is that the removal of the resistance of paganism in 508, began a thirty-year process that led to the setting up of the papacy as the fifth kingdom of Bible prophecy in 538, who then reigned as the fifth kingdom of Bible prophecy until the twelve hundred and sixty years concluded in 1798. The thirty years from 508 until 538 is also represented by Paul as a “falling away first,” in 2 Thessalonians.
Kuvhurwa kwekupedzisira kwechisimbiso, kunoburitsa nzira yokuedzwa ine nhanho nhatu, inomiririrwa mundima yegumi se “vachanatswa, uye vachaitwa vachena, uye vachaedzwa,” kunobatanidzwa namakore ane chiuru namazana maviri namakumi mapfumbamwe. Kunzwisisa kwevavambi pamusoro pendima iyi ndekwekuti kubviswa kwekuramba kwechihedheni muna 508 kwakatanga nzira yemakore makumi matatu yakatungamirira kukumiswa kweupapa muna 538 sehumambo hwechishanu hwechiporofita cheBhaibheri, uhwo hwakazotonga sehumambo hwechishanu hwechiporofita cheBhaibheri kusvikira makore ane chiuru namazana maviri namakumi matanhatu apera muna 1798. Makore makumi matatu kubva muna 508 kusvikira muna 538 anomirirwawo naPauro se “kutsauka kutanga,” muna 2 VaTesaronika.
In 2 Thessalonians the subject is the relationship between pagan Rome and papal Rome, the fourth and fifth kingdoms of prophecy respectively. It is in this chapter of Thessalonians that William Miller discovered that the “daily” in the book of Daniel represented pagan Rome, and Miller further discovered that the “daily” in Daniel was always presented in connection with the abomination or the transgression of desolation. The abomination and transgression of desolation in the book of Daniel represent what John identifies in the book of Revelation as the image of the beast and the mark of the beast, respectively.
Mu 2 Atesalonika mutu uri ukama huri pakati peRoma yechihedheni neRoma yeupapa, dziri ushe hwechina nehweshanu hwechiporofita, zvichitevedzana. Ndimo muchitsauko ichi cheAtesalonika umo William Miller akawana kuti “zuva nezuva” riri mubhuku raDanieri raimirira Roma yechihedheni, uye Miller akazoenderera mberi nekuwana kuti “zuva nezuva” muna Danieri raiwanzoratidzwa nguva dzose richibatanidzwa nechinonyangadza kana kudarika kunounza kuparadzwa. Chinonyangadza nekudarika kunounza kuparadzwa mubhuku raDanieri zvinomirira izvo Johane anotsanangura mubhuku raZvakazarurwa semufananidzo wechikara nechiratidzo chechikara, zvichitevedzana.
William Miller based most, if not all, of his prophetic applications upon his identification of two desolating powers, represented as the “daily” (pagan Rome), and the second desolating power, which is expressed two ways, as the transgression of desolation (the combination of church and state), in the Revelation—as the image of beast (the papal prophetic structure), and the abomination of desolation (the worship of the sun) in Revelation—as the mark of the beast. The understanding derived by Miller from Paul’s presentation in 2 Thessalonians was a primary foundational understanding of Miller, who is the symbol of the foundations of Adventism. Paul claims that those who do not love the truth represented in chapter two of 2 Thessalonians are those who receive strong delusion.
William Miller akavakira huzhinji, kana kusiri kuti zvose, zvokushandisa kwake zvechiporofita pamusoro pekuzivikanwa kwake kwemasimba maviri anoparadza, anomiririrwa se“chezuva nezuva” (Roma yechihedheni), uye simba rechipiri rinoparadza, rinotaurwa nenzira mbiri, seku kudarika kunounza kuparadza (kubatanidzwa kwechechi nehurumende), muna Zvakazarurwa—sechifananidzo chechikara (chimiro chechiporofita cheupapa), uye sechinonyangadza chinounza kuparadza (kunamata zuva) muna Zvakazarurwa—sechiratidzo chechikara. Kunzwisisa kwakatorwa naMiller kubva mukuratidzwa kwaPauro muna 2 VaTesaronika ndiko kwaiva kunzwisisa kwekutanga kwakakosha zvikuru kwaMiller, uyo ari chiratidzo chenheyo dzeAdventism. Pauro anoti avo vasingadi chokwadi chinomiririrwa muchitsauko chechipiri cha2 VaTesaronika ndivo vanogamuchira kunyengerwa kukuru.
In Daniel’s three verses (Daniel 12:9–11) the symbolic understanding in the latter days cannot include the application of time, for as of October 22, 1844; the application of prophetic time is no longer valid. The 9/11 verses represent two distinct periods of thirty years and twelve hundred and sixty years. The numbers forty and the number twelve hundred and sixty are both symbols of a prophetic wilderness, and are prophetically interchangeable. Therefore, twelve hundred and sixty can be understood as forty, and forty is the tithe of four hundred. The 9/11 verses symbolize the number of the everlasting covenant, as represented by four hundred (Abraham) in connection with thirty (Paul). The ‘wilderness’ represented by ‘twelve hundred and sixty’ aligns with a ‘wilderness of ‘forty’, and four, is a tithe of four hundred. Thirty is thirty. Four hundred and thirty is produced by the number four hundred added to the number thirty, which in Ezekiel chapter four is represented as three hundred and ninety added to the number forty.
M’mavesi atatu a Daniele (Daniele 12:9–11), kumvetsa kwauzimu kwa masiku otsiriza sikungaphatikizepo kugwiritsa ntchito nthawi, pakuti kuyambira pa Okutobala 22, 1844, kugwiritsa ntchito nthawi ya uneneri sikulinso kovomerezeka. Mavesi a 9/11 akuimira nyengo ziwiri zosiyana za zaka makumi atatu ndi zaka chikwi chimodzi mazana awiri makumi asanu ndi limodzi. Nambala makumi anayi ndi nambala chikwi chimodzi mazana awiri makumi asanu ndi limodzi zonse ndi zizindikiro za chipululu cha uneneri, ndipo mwa uneneri zimasinthana. Choncho, chikwi chimodzi mazana awiri makumi asanu ndi limodzi chingamvetsetsedwe ngati makumi anayi, ndipo makumi anayi ndi chakhumi cha mazana anayi. Mavesi a 9/11 akuimira nambala ya pangano losatha, monga momwe ikuimiridwa ndi mazana anayi (Abrahamu) mogwirizana ndi makumi atatu (Paulo). ‘Chipululu’ choimiridwa ndi ‘chikwi chimodzi mazana awiri makumi asanu ndi limodzi’ chikugwirizana ndi ‘chipululu cha ‘makumi anayi’, ndipo zinayi, ndi chakhumi cha mazana anayi. Makumi atatu ndi makumi atatu. Mazana anayi ndi makumi atatu zimapangidwa ndi nambala ya mazana anayi yowonjezedwa ku nambala ya makumi atatu, zomwe m’chaputala chachinayi cha Ezekieli zikuimiridwa ngati mazana atatu ndi makumi asanu ndi anayi owonjezedwa ku nambala ya makumi anayi.
The 9/11 verses in chapter twelve represent the middle of three prophetic periods in the chapter, and they are a symbol of the everlasting covenant that is unsealed in the latter days. The unsealing of the meaning of four hundred and thirty in the latter days is brought about in chapter four of Ezekiel.
Mavesi 9/11 mu chilemba ca buumi twaakaiminina pakati ka bipindi bitatu bya buprofeti mu cipandwa ico, kabili ni cishibilo ca cipangano ca imyaka yonse ico cafungululwa mu nshiku sha kulekelesha. Ukufungululwa kwa nshamushilo ya imyaka imyanda ine na makumi yatatu mu nshiku sha kulekelesha kuleletwa mu cipandwa ca bune ca Ezekieli.
The Lion of the tribe of Judah is now unsealing the final warning message to those who have by faith entered into the Most Holy Place with Ezekiel, John, Daniel and Isaiah. That truth is opened up in conjunction with the lifting up of those represented not only as the outcasts of Israel, but as the ensign of the one hundred and forty-four thousand. That truth is set within the context of the covenant represented by Abraham’s four hundred years in conjunction with the covenant represented by Paul’s thirty years. That truth is set forth in Daniel twelve’s 9/11 verses, that represent the middle of three symbolic periods, which were correctly understood by the Millerites. The middle 9/11 truth that is being unsealed in Daniel twelve is represented in Ezekiel’s three hundred and ninety days and forty days. Those days are opened up to Ezekiel in the thirtieth year of the seventeenth Jubilee cycle, and Ezekiel, as a priest represents the priesthood of the one hundred and forty-four thousand who are in the middle test, of three tests.
සිංහයා යුදා ගෝත්රයේ වූවෙකු වන ඔහු, දැන් විශ්වාසය මඟින් එසකියෙල්, යොහන්, දානියෙල් සහ යෙසායා සමඟ අතිශුද්ධ ස්ථානය තුළට ඇතුල් වූ අය වෙත අවසාන අනතුරු ඇඟවීමේ පණිවිඩය මුද්රා විවෘත කරමින් ඇත. එම සත්යය විවෘත කරනු ලබන්නේ, ඉශ්රායෙලයේ නෙරපා හරින ලද අය ලෙස පමණක් නොව, එක්ලක්ෂ හතළිස් හතර දහසගේ ධජය ලෙසද නිරූපිත වූ අය උසස් කරනු ලැබීම සමඟ සම්බන්ධවය. එම සත්යය, ආබ්රහම්ගේ අවුරුදු හාරසියයෙන් නිරූපිත ගිවිසුම පාවුල්ගේ අවුරුදු තිහෙන් නිරූපිත ගිවිසුම සමඟ සම්බන්ධ කරනු ලබන පසුබිම තුළ ස්ථාපිත කර ඇත. එම සත්යය ප්රකාශ කර ඇත්තේ දානියෙල් දොළොස්වන පරිච්ඡේදයේ 9/11 පදයන් තුළය; ඒවා මිලේරයිට්වරු නිවැරදි ලෙස අවබෝධ කළ සංකේතාත්මක කාල පරිච්ඡේද තුනක මධ්යය නිරූපණය කරයි. දානියෙල් දොළොස්වන පරිච්ඡේදයේ මුද්රාවෙන් විවෘත කරනු ලබන මධ්ය 9/11 සත්යය, එසකියෙල්ගේ දින තුන්සිය අනූවක් සහ දින හතළිහෙන් නිරූපිතය. එම දින, ජුබිලි චක්රයේ දහහත්වන චක්රයේ තිස්වන අවුරුද්දේදී එසකියෙල්ට විවෘත කරනු ලබන අතර, යාජකයෙකු වන එසකියෙල්, පරීක්ෂා තුනක මධ්ය පරීක්ෂාව තුළ සිටින එක්ලක්ෂ හතළිස් හතර දහසගේ යාජකත්වය නිරූපණය කරයි.
Ezekiel, is marked within the temple test on the “fifth day” of the “fourth month,” which in Millerite history marked the very middle (“midway”) of the seventh-months that began at the first disappointment on April 19, 1844, and ended on October 22 of the same year.
Hezekieri, anoratidzwa mukuedzwa kwetemberi pazuva “rechishanu” remwedzi “wechina,” izvo munhoroondo yeMillerite zvakaratidza pakati chaipo (“pakati penzira”) pemwedzi yechinomwe yakatanga pakuodzwa mwoyo kwekutanga musi wa19 Kubvumbi 1844, ikaguma musi wa22 Gumiguru wegore iroro.
“In the summer of 1844, midway between the time when it had been first thought that the 2300 days would end, and the autumn of the same year, to which it was afterward found that they extended, the message was proclaimed in the very words of Scripture: ‘Behold, the Bridegroom cometh!’” The Great Controversy, 398.
“Ehlobo lika-1844, phakathi nendawo yesikhathi lapho kwakucatshangwa khona ekuqaleni ukuthi izinsuku eziyi-2300 zaziyophela, nekwindla yalowo nyaka ofanayo, okwathi kamuva kwatholakala ukuthi zazelulela kuyo, umlayezo wamemezelwa ngamazwi aqondile oMbhalo: ‘Bhekani, uMyeni uyeza!’” The Great Controversy, 398.
July 21, 1844 was midway in the seven sacred months, and on that date Samuel Snow was at the Boston Tabernacle presenting his message of the Midnight Cry. There, for the first time in a public presentation he “proclaimed in the very words of Scripture: ‘Behold, the Bridegroom cometh!’” We are now symbolically standing with Ezekiel in the Boston Tabernacle, shortly before the lifting up of the messengers of the midnight cry go forth like a tidal wave. The prophetic process of lifting up the ensign is represented in the prophetic line of Islam in Revelation chapter nine. Ezekiel chapter four provides the second witness and the conclusion of that prophecy of three hundred and ninety-one years and fifteen days, and he does so in chapter four.
Julayi 21, 1844, yaive iri pakati chaipo pemwedzi minomwe mitsvene, uye pazuva iroro Samuel Snow akanga ari paBoston Tabernacle achipa shoko rake reKuchema kwePakati peUsiku. Ipapo, kekutanga mukupiwa kweshoko paruzhinji, “akazivisa namashoko chaiwo eMagwaro achiti: ‘Tarirai, Chikomba chinouya!’” Zvino isu tiri, muchiratidzo, takamira naEzekieri muBoston Tabernacle, nguva pfupi kusati kwava nekusimudzwa kwenhume dzekuchema kwepakati peusiku dzobuda sesaisai guru remvura. Maitiro echiporofita ekusimudza mureza anomiririrwa mumutsara wechiporofita weIslamu muna Zvakazarurwa chitsauko 9. Ezekieri chitsauko 4 chinopa chapupu chechipiri pamwe chete nemhedziso yechiporofita ichocho chemakore mazana matatu namakumi mapfumbamwe nerimwe nemazuva gumi namashanu, uye anozviita muchitsauko 4.
We will continue these things in the next article.
Ri si ta kuna mi mhaka leyi eka xihloko lexi landzelaka.