There are many amazing and important prophetic lines and truths in the book of Ezekiel. Of the biblical illustrations of prophets within the temple, Ezekiel is the one above all others that identifies the wheels within the wheels. Those wheels, according to Sister White represent the complex interplay of human activity illustrating the sequence of events in the time of the latter rain. Those events are represented by the prophet when he became part of the prophecy in an acted-out parable, such as when Ezekiel lies on his left and then right side in chapter four’s illustration of the siege of Jerusalem. There are also thirteen specific dates that outline Ezekiel’s history, and in so doing provide the waymarks of the latter rain period, when the one hundred and forty-four thousand are sealed. There are truths conveyed not only through dates, but also by numbers such as seventeen, nineteen, twenty-five, seventy, forty, three hundred and ninety and of course, thirty. Another number that is perhaps the most important number in the book of Ezekiel is the number one hundred and fifty. Yet the number one hundred and fifty is not found in the book of Ezekiel. Still, line upon line—it is there.
Mubhuku raEzekieri mune mitsetse mizhinji inoshamisa uye yakakosha yezvouporofita pamwe chete nezvokwadi. Pakati pemifananidzo yeBhaibheri yevaporofita vari mutemberi, Ezekieri ndiye, kupfuura vamwe vose, anozivisa mavhiri ari mukati memamwe mavhiri. Mavhiri iwayo, maererano naHanzvadzi White, anomirira kudyidzana kwakaomarara kwemabasa avanhu kunoratidza kutevedzana kwezviitiko munguva yemvura yokupedzisira. Zviitiko izvozvo zvinomiririrwa nemuporofita paakava chikamu chechiporofita mumufananidzo wakaitwa nezviito, sokunge apo Ezekieri anovata norutivi rwake rworuboshwe, uyezve norworudyi, mumufananidzo wechitsauko chechina wokukombwa kweJerusarema. Kune zvakare mazuva ane uwandu hwegumi nematatu akatsanangurwa zvakananga anorondedzera nhoroondo yaEzekieri, uye nokudaro achipa zviratidzo zvenzira zvenguva yemvura yokupedzisira, apo vane chiuru chimwe namakumi mana nezvina vanoisirwa chisimbiso. Kune zvokwadi dzinotakurwa kwete chete kubudikidza nemazuva, asiwo nenhamba dzakadai sedzakaita segumi namanomwe, gumi nepfumbamwe, makumi maviri nemashanu, makumi manomwe, makumi mana, mazana matatu namakumi mapfumbamwe uye chokwadi, makumi matatu. Imwe nhamba iyo zvimwe ndiyo inonyanya kukosha mubhuku raEzekieri inhamba zana namakumi mashanu. Kunyange zvakadaro, nhamba zana namakumi mashanu haiwanikwi mubhuku raEzekieri. Asi zvakadaro, mutsetse pamusoro pomutsetse—irimo.
The number one hundred and fifty is prophetically embedded within the line of the siege, and the siege is a distinct prophetic line; or if you will, the siege is a wheel. A prophetic line of history will always possess an alpha and omega, and in so doing the characteristics of alpha and omega must be represented at the beginning and end of the line, or it isn’t a line. The alpha event of the siege was the death of Ezekiel’s wife and the end of the siege was the death of the bride of Christ, as represented by the destruction of Jerusalem.
ቁጥር አንድ መቶ ሃምሳ በከበባው መስመር ውስጥ በትንቢታዊ ሁኔታ ተቀምጦ አለ፤ ከበባውም የተለየ ትንቢታዊ መስመር ነው፤ ወይም ብትሻሉ፣ ከበባው መንኰራኵር ነው። የታሪክ ትንቢታዊ መስመር ሁልጊዜ አልፋና ኦሜጋ ይኖረዋል፤ እንዲሁም በመሆኑ የአልፋና የኦሜጋ ባሕርያት በመስመሩ መጀመሪያና መጨረሻ ላይ መወከል አለባቸው፤ ያለዚያ መስመር አይደለም። የከበባው የአልፋ ክስተት የሕዝቅኤል ሚስት ሞት ነበር፤ የከበባውም መጨረሻ የክርስቶስ ሙሽራ ሞት ነበር፥ ይህም በኢየሩሳሌም ጥፋት ተወክሎ ተገልጦአል።
And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. He that overcometh shall inherit all things; and I will be his God, and he shall be my son. But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will show thee the bride, the Lamb’s wife. Revelation 21:2–9.
Yohane nami ndaivona guta dzvene, Jerusarema idzva, richiburuka richibva kudenga kuna Mwari, rakagadzirirwa somwenga akashongedzerwa murume wake. Zvino ndakanzwa inzwi guru richibva kudenga richiti, Tarirai, tabhenakeri yaMwari iri pakati pavanhu, uye iye uchagara navo, ivo vachava vanhu vake, naMwari amene uchava navo, ave Mwari wavo. Uye Mwari uchapisika misodzi yose pameso avo; rufu haruchazovipozve, kana kuchema, kana kurira, kana kurwadziwa hazvichazovipozve; nokuti zvinhu zvokutanga zvapfuura. Uye iye wakanga agere pachigaro choushe akati, Tarirai, ndinoita zvinhu zvose zvive zvitsva. Zvino akati kwandiri, Nyora; nokuti mashoko awa ndeechokwadi uye akatendeka. Uye akati kwandiri, Zvaitika. Ndini Arufa naOmega, mavambo nomugumo. Ndichapa pachena kuna iye ane nyota pachitubu chemvura youpenyu. Uyo anokunda achagara nhaka yezvinhu zvose; uye ndichava Mwari wake, uye iye achava mwanakomana wangu. Asi vanotya, navasingatendi, navanosemesa, navaurayi, navafeve, nevaroyi, navanamati vezvifananidzo, navanyepi vose, mugove wavo uchava mudziva rinopfuta nomoto nesarufa; ndirwo rufu rwechipiri. Zvino mumwe wavatumwa vanomwe vakanga vane ndiro nomwe dzizere namatambudziko manomwe okupedzisira akauya kwandiri, akataura neni, achiti, Uya pano, ndichakuratidza mwenga, mukadzi weGwayana. Zvakazarurwa 21:2–9.
Ezekiel’s wife dies at the outset of the siege, and she is there identified as the “desire of” Ezekiel’s “eyes,” and in the destruction of Jerusalem set forth in the same chapter, Jerusalem is identified as “the desire” of Israel’s “eyes.”
UmkaHezekeli uyafa ekuqaleni kokuvinjelwa komuzi, futhi lapho uchazwa “njengenkanuko yamehlo” kaHezekeli; kuthi ekubhujisweni kweJerusalema okuvezwa kuleso sahluko esifanayo, iJerusalema lichazwe “njengenkanuko” “yamehlo” ka-Israyeli.
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, … Also the word of the Lord came unto me, saying, Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded. And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so?
Zvakare mugore repfumbamwe, mumwedzi wegumi, pazuva regumi romwedzi, shoko raJehovha rakasvika kwandiri, richiti, … Shoko raJehovha rakasvikawo kwandiri, richiti, Mwanakomana womunhu, tarira, ndinobvisa kwauri nechirohwa chinongoerekana chauya chishuwo chameso ako; asi haungachemi kana kuungudza, misodzi yako haingayereri pasi. Rega kuchema; usafurira vakafa kuchema, zvisungirire nguwani yako pamusoro wako, upfeke shangu dzako patsoka dzako, usafukidza miromo yako, uye usadya chingwa chavanhu. Naizvozvo ndakataura kuvanhu mangwanani; uye madekwana mudzimai wangu akafa; zvino ndakaita mangwanani sezvandakanga ndarairwa. Vanhu vakati kwandiri, Haugotiudze here kuti zvinhu izvi zvinorevei kwatiri, zvaunoita saizvozvo?
Then I answered them, The word of the Lord came unto me, saying, Speak unto the house of Israel, Thus saith the Lord God; Behold, I will profane my sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword. And ye shall do as I have done: ye shall not cover your lips, nor eat the bread of men. And your tires shall be upon your heads, and your shoes upon your feet: ye shall not mourn nor weep; but ye shall pine away for your iniquities, and mourn one toward another.
විට මම ඔවුන්ට පිළිතුරු දෙමින් කීවෙමි: සමිඳාණන් වහන්සේගේ වචනය මට පැමිණ මෙසේ කීවේය: ඉශ්රායෙල්ගේ ගෘහයට කතා කොට කියව, ස්වාමි වූ දෙවි සමිඳාණන් වහන්සේ මෙසේ කියන සේක: බලව, ඔබගේ ශක්තියේ අභිමානය වූ, ඔබගේ ඇස්වල ආශාව වූ, ඔබගේ ප්රාණය කරුණාවෙන් බැලූ මාගේ ශුද්ධස්ථානය මම අපවිත්ර කරමි. ඔබ සැඟව දමා ගිය ඔබගේ පුත්රයෝද ඔබගේ දූවරුද කඩුවෙන් වැටෙන්නෝය. එවිට ඔබ මා කළාක් මෙන් කරන්නහුය: ඔබගේ තොල් ආවරණය නොකරන්නහුය, මනුෂ්යයන්ගේ රොටි නොකන්නහුය. ඔබගේ හිස්මතුන් පිට ඔබගේ පගා තිබෙන්නේය, ඔබගේ පාදවල ඔබගේ පාවහන් තිබෙන්නේය. ඔබ ශෝක නොකරන්නහුය, අඬා නොවැලපෙන්නහුය; එහෙත් ඔබගේ අයුතුකම් නිසා ඔබ ක්ෂීණ වී, එකිනෙකා වෙත විලාප කියන්නහුය.
Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Also, thou son of man, shall it not be in the day when I take from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds, their sons and their daughters, That he that escapeth in that day shall come unto thee, to cause thee to hear it with thine ears? In that day shall thy mouth be opened to him which is escaped, and thou shalt speak, and be no more dumb: and thou shalt be a sign unto them; and they shall know that I am the Lord. Ezekiel 24:1, 15–27.
Naizvozvo Ezekieri achava chiratidzo kwamuri; sezvose zvaakaita, nemi muchaitawo saizvozvo; zvino kana izvi zvaitika, muchaziva kuti ndini Ishe Jehovha. Uyezve, iwe mwanakomana womunhu, hazvingavi here kuti nezuva randichavatorera simba ravo, mufaro wokubwinya kwavo, chishuwo chemeso avo, nezvavanoisa mwoyo yavo pazviri, ivo vanakomana vavo navanasikana vavo, iye achapunyuka nezuva iro achauya kwauri, kuti uzvinzwe nenzeve dzako here? Nezuva iro muromo wako uchazarurirwa iye apunyuka, uye uchataura, usingazovizve mbeveve; uye uchava chiratidzo kwavari; zvino vachaziva kuti ndini Jehovha. Ezekieri 24:1, 15–27.
The siege’s alpha is the death of Ezekiel’s desire, and the omega is the death of Israel’s desire.
Uzingo wa mazingiwa huo alpha yake ni kifo cha kile alichokitamania Ezekieli, na omega yake ni kifo cha kile ambacho Israeli ilikitamania.
Hearing, but Not Hearing
ਘੰਮ ਸੁਣਦੇ ਹੋਏ ਵੀ ਨਾ ਸੁਣਨਾ
There are five times the elders or the people are portrayed in some fashion as listening to Ezekiel. In Ezekiel 8:1, the elders of Judah sit before him. In Ezekiel 14:1 the elders come and sit before him. In Ezekiel 20:1 the elders of Israel come to inquire of the Lord. In Ezekiel 37:18, God tells Ezekiel: “When the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these?” In chapter twenty-four the people directly ask: “Wilt thou not tell us what these things are to us, that thou doest so?” In each of the five instances the elders or people are in a Laodicean condition.
Kune nyakati tano ambapo wazee au watu wanaonyeshwa kwa namna fulani kuwa wanamsikiliza Ezekieli. Katika Ezekieli 8:1, wazee wa Yuda wanaketi mbele yake. Katika Ezekieli 14:1 wazee wanakuja na kuketi mbele yake. Katika Ezekieli 20:1 wazee wa Israeli wanakuja kumwuliza Bwana. Katika Ezekieli 37:18, Mungu anamwambia Ezekieli: “Na watoto wa watu wako watakaposema nawe, wakisema, Je! hutatuonyesha maana ya mambo haya ni nini?” Katika sura ya ishirini na nne watu wanauliza moja kwa moja: “Je! hutatuambia mambo haya yana maana gani kwetu, hata unafanya hivi?” Katika kila mojawapo ya matukio hayo matano, wazee au watu wako katika hali ya Laodikia.
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.
Iye akati, Enda, undoudza vanhu ava, uchiti, Zvirokwazvo muchanzwa, asi hamunganzwisisi; uye zvirokwazvo muchaona, asi hamungapereri pakuziva. Kora moyo wavanhu ava, uye remeredza nzeve dzavo, uvhare meso avo; kuti varege kuona nameso avo, nokunzwa nenzeve dzavo, nokunzwisisa nemoyo wavo, nokutendeuka, nokuporeswa. Isaya 6:9, 10.
The five representations of the people hearing but not hearing, and the five representations of the people seeing, but not seeing align with the five steps of those who refuse to see and hear in Isaiah’s testimony.
Mifananidzo mishanu yevanhu vanonzwa asi vasinganzwi, nemifananidzo mishanu yevanhu vanoona asi vasingaoni, inoenderana nematanho mashanu eavo vanoramba kuona nokunzwa muchapupu chaIsaya.
But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:13.
Asi shoko raJehovha rakava kwavari murayiro pamusoro pomurayiro, murayiro pamusoro pomurayiro; mutsetse pamusoro pomutsetse, mutsetse pamusoro pomutsetse; pano zvishoma, napapo zvishoma; kuti vaende, vawire shure, vaputswe, vateywe, uye vabatwe. Isaya 28:13.
And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Isaiah 8:15.
ហើយមនុស្សជាច្រើនក្នុងចំណោមពួកគេនឹងជំពប់ដួល ហើយដួល ហើយត្រូវបាក់បែក ហើយត្រូវជាប់អន្ទាក់ ហើយត្រូវចាប់យក។ អេសាយ 8:15។
Signs
សញ្ញា
In chapter twenty-four of Ezekiel, the period beginning at the siege and the death of Ezekiel’s wife—the desire of his eyes ends at the death of Jerusalem—the desire of Israel’s eyes. The one-and-a-half-year siege contains the signature of Alpha and Omega, and the period begins and ends with a sign. As in Ezekiel twenty-four, Jesus identifies the sign of the siege in Matthew twenty-four.
M’nkhani ya makumi awiri ndi zinayi ya Ezekieli, nthawi yoyambira pa kuzingidwa ndi imfa ya mkazi wa Ezekieli—chokondedwa cha maso ake—imathera pa imfa ya Yerusalemu—chokondedwa cha maso a Israyeli. Kuzingidwa kwa chaka chimodzi ndi hafu kuli ndi chizindikiro cha Alefa ndi Omega, ndipo nthawiyo imayamba ndi kutha ndi chizindikiro. Monga mwa Ezekieli 24, Yesu akuzindikiritsa chizindikiro cha kuzingidwako mu Mateyu 24.
“Christ’s words had been spoken in the hearing of a large number of people; but when He was alone, Peter, John, James, and Andrew came to Him as He sat upon the Mount of Olives. ‘Tell us,’ they said, ‘when shall these things be? and what shall be the sign of Thy coming, and of the end of the world?’ Jesus did not answer His disciples by taking up separately the destruction of Jerusalem and the great day of His coming. He mingled the description of these two events. Had He opened to His disciples future events as He beheld them, they would have been unable to endure the sight. In mercy to them He blended the description of the two great crises, leaving the disciples to study out the meaning for themselves. When He referred to the destruction of Jerusalem, His prophetic words reached beyond that event to the final conflagration in that day when the Lord shall rise out of His place to punish the world for their iniquity, when the earth shall disclose her blood, and shall no more cover her slain. This entire discourse was given, not for the disciples only, but for those who should live in the last scenes of this earth’s history.
Mashoko a Kristu akanga ataura pamberi pevanhu vazhinji; asi paakanga ava oga, Petro, Johane, Jakobo, naAndirea vakauya kwaari paakanga agere paGomo reMiorivhi. Vakati, “Tiudzei, zvinhu izvi zvichaitika rinhi? Uye chii chichava chiratidzo chokuuya kwenyu, uye chokuguma kwenyika?” Jesu haana kupindura vadzidzi vake nokutsanangura zvakasiyana kuparadzwa kweJerusarema nezuva guru rokuuya kwake. Akabatanidza rondedzero yezviitiko zviviri izvi. Dai akanga azarurira vadzidzi vake zvichaitika munguva yemberi sezvaakazviona, vangadai vasina kukwanisa kutsungirira kuona kwazvo. Netsitsi kwaari, akasanganisa rondedzero yematambudziko maviri makuru aya, achisiya vadzidzi kuti vazviongororere zvazvinoreva. Paakataura nezvekuparadzwa kweJerusarema, mashoko ake ouprofita akasvika kupfuura chiitiko ichocho kusvika kumoto wokupedzisira wokuparadza pazuva iro Ishe vachabuda panzvimbo yavo kuti varange nyika nokuda kwezvivi zvavo, apo nyika ichafumura ropa rayo, uye isingachazofukidzi vakaurayiwa vayo. Hurukuro iyi yose yakapiwa, kwete kuvadzidzi chete, asiwo kuna avo vaizorarama muzviitiko zvokupedzisira zvenhoroondo yenyika ino.
“Turning to the disciples, Christ said, ‘Take heed that no man deceive you. For many shall come in My name, saying, I am Christ; and shall deceive many.’ Many false messiahs will appear, claiming to work miracles, and declaring that the time of the deliverance of the Jewish nation has come. These will mislead many. Christ’s words were fulfilled. Between His death and the siege of Jerusalem many false messiahs appeared. But this warning was given also to those who live in this age of the world. The same deceptions practiced prior to the destruction of Jerusalem have been practiced through the ages, and will be practiced again.
Akitarisa kuvadzidzi, Kristu akati, “Chenjerai kuti kurege kuva nomunhu anokunyengedzai. Nokuti vazhinji vachauya muzita Rangu, vachiti, Ndini Kristu; uye vachatsausa vazhinji.” Mesiya vazhinji venhema vachabuda, vachizviti vanoshanda zvishamiso, uye vachizivisa kuti nguva yokununurwa kwerudzi rwevaJudha yasvika. Ava vachatsausa vazhinji. Mashoko aKristu akazadziswa. Pakati porufu Rwake nokukombwa kweJerusarema, mesiyaa vazhinji venhema vakaonekwa. Asi kunyevera uku kwakapiwawo kune avo vanorarama munguva ino yenyika. Kunyengera kumwe chete kwakaitwa kusati kwaparadzwa Jerusarema kwakaramba kuchiitwa mumazera ose, uye kuchaitwazve.
“‘And ye shall hear of wars and rumors of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet.’ Prior to the destruction of Jerusalem, men wrestled for the supremacy. Emperors were murdered. Those supposed to be standing next the throne were slain. There were wars and rumors of wars. ‘All these things must come to pass,’ said Christ, ‘but the end [of the Jewish nation as a nation] is not yet. For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ Christ said, As the rabbis see these signs, they will declare them to be God’s judgments upon the nations for holding in bondage His chosen people. They will declare that these signs are the token of the advent of the Messiah. Be not deceived; they are the beginning of His judgments. The people have looked to themselves. They have not repented and been converted that I should heal them. The signs that they represent as tokens of their release from bondage are signs of their destruction.” The Desire of Ages, 628.
“‘Nangko kamo manaronong mahitungod hin mga gira ngan mga hungihong han mga gira: pagmatngon kamo nga diri kamo magkabaraka: kay kinahanglan nga matuman ini ngatanan; kondi diri pa an katapusan.’ Antes han pagkalaglag han Jerusalem, an mga tawo nag-inagawan para han kahitaasi. An mga emperador ginpatay. Adto mga ginhuhunahuna nga masunod ha trono ginpamatay. May-ada mga gira ngan mga hungihong han mga gira. ‘Kinahanglan nga matuman ini ngatanan,’ nagsiring hi Cristo, ‘kondi diri pa an katapusan [han nasud han mga Judio sugad nga usa nga nasud]. Kay mabangon an nasud kontra han nasud, ngan an ginhadian kontra han ginhadian: ngan may-ada mga gutom, ngan mga peste, ngan mga linog, ha magkalain-lain nga mga lugar. Ini ngatanan amo an tinikangan han mga kasakitan.’ Nagsiring hi Cristo, Samtang nakikita han mga rabi ini nga mga tigaman, ira ipapahayag nga ini amo an mga paghukom han Dios ngada ha mga nasud tungod han ira pag-ipit ha pagkauripon han Iya pinili nga katawohan. Ira ipapahayag nga ini nga mga tigaman amo an timailhan han pag-abot han Mesias. Ayaw kamo palimbong; ini amo an tinikangan han Iya mga paghukom. An katawohan nagsarig ha ira kalugaringon. Waray hira maghinulsol ngan magbalik-loob basi tambalon ko hira. An mga tigaman nga ira ginrirepresentar sugad nga mga timailhan han ira katalwasan tikang ha pagkauripon amo an mga tigaman han ira kalaglagan.” The Desire of Ages, 628.
The siege of Jerusalem in the year 66, contained the sign of Rome placing its standards in the precinct of the sanctuary. Jesus’ commentary of the events of the period of 66 to 70, aligned the destruction of the year 70 with His Second Coming; and there is a sign associated with His Second Coming.
Kuizingirwa kweJerusarema mugore ra66, kwaiva nechiratidzo cheRoma ichimisa mireza yayo munzvimbo dzakakomberedza tsvene. Tsananguro yaJesu yezviitiko zvenguva ya66 kusvika 70, yakabatanidza kuparadzwa kwegore ra70 neKuuya Kwake kweChipiri; uye kune chiratidzo chakabatana neKuuya Kwake kweChipiri.
“Soon our eyes were drawn to the East, for a small black cloud had appeared about half as large as a man’s hand, which we all knew was the Sign of the Son of Man.” The Day Star, 1846.
“ကြာမီတွင် ကျွန်ုပ်တို့၏မျက်စိများသည် အရှေ့ဘက်သို့ ဆွဲဆောင်ခြင်းခံရကြ၏။ အကြောင်းမူကား၊ လူ၏လက်တစ်ဖဝါး၏ အရွယ်အစားတစ်ဝက်ခန့်မျှရှိသော အနက်ရောင်မိုဃ်းတိမ်ငယ်တစ်ခု ပေါ်လာခဲ့၏။ ထိုတိမ်ငယ်သည် လူသား၏သားတော်၏ နိမိတ်လက္ခဏာဖြစ်သည်ကို ကျွန်ုပ်တို့အားလုံး သိနှင့်ကြပြီးဖြစ်ကြ၏။” The Day Star, 1846.
The beginning and ending of the history of 66 to 70 AD contain a sign associated with the beginning of the siege and the destruction of the city, that aligns with the alpha and omega sign of the death of the desire of the eyes in 587 BC and 586 BC.
Kutanga nokuguma kwenhoroondo ya66 kusvika 70 AD kune chiratidzo chinobatana nokutanga kwekukombwa nokuparadzwa kweguta, chinowirirana nechiratidzo cheAlpha neOmega cherufu rwechinodiwa nameso muna 587 BC na586 BC.
The history of the one-and-a-half-year siege is a “sign,” for the latter days. The foolish virgins represented in the history of Ezekiel find the counterpart in the history of the wise virgins who saw the sign of the siege in the year 66 and fled to safety. The one-and-a-half-year siege is the sign that manifests two classes of worshippers. One class will understand the sign, the other class, represented as “many” by Isaiah—will not see or hear.
Nhoroondo yokukombwa kweguta kwegore rimwe nehafu “chiratidzo” chemazuva okupedzisira. Mhandara dzakapusa dzinomiririrwa munhoroondo yaEzekieri dzinowana dzinoenderana nadzo munhoroondo yemhandara dzakachenjera dzakaona chiratidzo chokukombwa kweguta mugore ra66 dzikatizira kunzvimbo yakachengeteka. Kukombwa kweguta kwegore rimwe nehafu ndicho chiratidzo chinoratidza mapoka maviri avanamati. Rimwe boka richanzwisisa chiratidzo, rimwe boka—rinomiririrwa sa“vazhinji” naIsaya—harizooni kana kunzwa.
Many and Few
Bengi na Bacecii
Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen. Matthew 22:13, 14.
රජ තෙම සේවකයන්ට කතා කොට, ‘ඔහුගේ අත් පා බැඳගෙන ඔහු ඉවතට ගෙන ගොස් පිටත අන්ධකාරයට හෙළන්න. එහි හඬමින් දත් කිරිමෙන් සිටීම වන්නේය. මක්නිසාද කැඳවනු ලැබූවෝ බොහෝය, තෝරාගනු ලැබූවෝ ස්වල්පය’යි කී ය. මතෙව් 22:13, 14.
So the last shall be first, and the first last: for many be called, but few chosen. Matthew 20:16.
Sa huli, ang nahisalo mahimong una, ug ang nahauna mahimong ulahi; kay daghan ang gitawag, apan diyutay ang pinili. Mateo 20:16.
To See and Hear
Ukubona Nokuzwa
There are five acted out parables in the book of Ezekiel and also five times that Ezekiel spoke to the leaders and people. Those two witnesses identify the five foolish virgins who refuse to ‘see’ and refuse to ‘hear.’ They refuse to see or hear the knowledge that is increased when Jesus, who as the Lion of the tribe of Judah unseals His prophetic Word.
Kune mifananidzo mishanu yakaitwa seyamapapiro mubhuku raEzekieri, uyezve pane nguva shanu idzo Ezekieri akataura kuvatungamiri nekuvanhu. Zvapupu zviviri izvozvo zvinoratidza mhandara shanu dzakapusa dzinoramba ‘kuona’ uye dzinoramba ‘kunzwa.’ Dzinoramba kuona kana kunzwa zivo inowedzerwa apo Jesu, iye ari Shumba yorudzi rwaJudha, anovhura chisimbiso paShoko rake rechiporofita.
The World will See and Hear
உலகம் காணும் மற்றும் கேட்கும்
All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.
Sese bangi abahlala emhlabeni, nani nonke enihlala emhlabeni, bonani, nxa ephakamisa uphawu ezintabeni; njalo nxa ekhala icilongo, zwanini. U-Isaya 18:3.
And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness. Isaiah 29:18.
Nezuva iroro matsiwi achanzwa mashoko ebhuku, uye meso emapofu achaona achibuda murima rakasviba, uye murima. Isaya 29:18.
My Foolish & Sottish People have no Knowledge
Vanhu Vangu Mapenzi uye Vasina Kungwara havana Zivo
How long shall I see the standard, and hear the sound of the trumpet? For my people is foolish, they have not known me; they are sottish children, and they have none understanding: they are wise to do evil, but to do good they have no knowledge. Jeremiah 4:21, 22.
Ndinofanira kuona mureza kusvikira riniko, nokunzwa kurira kwehwamanda kusvikira riniko? Nokuti vanhu vangu mapenzi; havana kundiziva; vana vasina njere, uye havana kunzwisisa; vakachenjera pakuita zvakaipa, asi pakuita zvakanaka havana ruzivo. Jeremiah 4:21, 22.
Declare this in the house of Jacob, and publish it in Judah, saying, Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not. Jeremiah 5:20, 21.
Ziviseni endlini kaJakobe, nikumemetise kwaJuda, utsi: Yivani nyalo loku, nine sive lesitiphukuphuku, lesingenakucondza; lesinamehlo, kodvwa lingaboni; lesinetindlebe, kodvwa lingeva. Jeremiya 5:20, 21.
A Rebellious House
Nyumba Inayoasi
The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.
Ndipo mawu a Yehova anandidzera, ndi kunena, Mwana wa munthu, iwe ukhala pakati pa nyumba yopanduka, amene ali ndi maso openya, koma sapenya; ali ndi makutu akumva, koma samva; pakuti ndi nyumba yopanduka. Ezekieli 12:1, 2.
Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.
Naizvozvo ndinotaura kwavari nemifananidzo; nokuti vachiona havavoni, uye vachinzwa havanzwi, kana kunzwisisa. Uye kwavari kunozadziswa uporofita hwaEsaya, hunoti, Nokunzwa muchanzwa, asi hamunganzwisisi; uye muchiona muchaona, asi hamungapereri: Nokuti moyo wavanhu ava wakakora, nenzeve dzavo hadzinzwi zvakanaka, nameso avo vakaavhara; kuti zvimwe vangaona nameso avo, vanzwe nenzeve dzavo, vanzwisise nomoyo wavo, vatendeuke, uye ini ndivapore.
But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:13–17.
Asi makomborero kumaziso enyu, nokuti anoona; nokunzeve dzenyu, nokuti dzinonzwa. Nokuti zvirokwazvo ndinoti kwamuri, Vaporofita vazhinji navakarurama vazhinji vakashuva kuona izvo zvamunoona, asi havana kuzviona; uye kunzwa izvo zvamunonzwa, asi havana kuzvinzwa. Mateo 13:13–17.
The Old Paths
മുൻകാല പാതകൾ
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Jehovha unoti, Mirai panzira, mutarise, mubvunze pamusoro penzira dzekare, kuti, Ndeipi nzira yakanaka? Mufambe mairi, uye muchawana zororo remweya yenyu. Asi vakati, Hatizofambi mairi. Zvakare ndakaisa varindi pamusoro penyu, ndichiti, Teererai kurira kwehwamanda. Asi vakati, Hatingateereri. Jeremia 6:16, 17.
The Message of 1840–1844
1840–1844 ᱨᱮᱱᱟᱜ ᱥᱟᱱᱫᱮᱥ
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Mharidzo dzose dzakapihwa kubva muna 1840–1844 dzinofanira kuitwa dzive nesimba zvino, nokuti kune vanhu vazhinji vakarasikirwa nokunzwisisa kwavo. Mharidzo idzi dzinofanira kusvika kumachechi ose.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“Kristu akati, ‘Akaropafadzwa meso enyu, nokuti anoona; nenzeve dzenyu, nokuti dzinonzwa. Nokuti zvirokwazvo ndinoti kwamuri, vaporofita vazhinji navarurami vakashuva kuona zvinhu izvi zvamunoona, asi havana kuzviona; nokunzwa zvinhu izvi zvamunonzwa, asi havana kuzvinzwa’ [Mateo 13:16, 17]. Akaropafadzwa meso akaona zvinhu zvakaonekwa muna 1843 na1844.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Shoko rakapiwa. Uye hapafaniri kuva nokunonoka mukudzokorora shoko iri, nokuti zviratidzo zvenguva zviri kuzadzika; basa rokupedzisa rinofanira kuitwa. Basa guru richaitwa munguva pfupi. Nokukurumidza shoko richapiwa nokugadzwa kwaMwari iro richakura rikava kuchema kukuru. Ipapo Danieri achamira panzvimbo yake, kuti ape uchapupu hwake.” Manuscript Releases, volume 21, 437.
The Sign of the Siege
Chiratidzo cheKukombwa
There is five times in the book of Ezekiel where he ‘acted out’ a parable that the people refused to see, and also five times he ‘spoke’ with those people, who refused to hear. The two witnesses of the acted parable and the speaking were presented to the five foolish virgins. One of the acted parables, located in chapter four represents the “sign” of the siege, that warns of the coming destruction. The message of Ezekiel is the message to Laodicea.
Ezekiyeli bhukuni munezikhathi ezinhlanu lapho enza khona “umfanekiso ngesenzo” owawungafunwa ukubonwa ngabantu, futhi futhi kunezikhathi ezinhlanu lapho “akhuluma” khona kulabo bantu ababengafuni ukuzwa. Ofakazi ababili bomfanekiso owenziwe ngesenzo nowokukhuluma balethwa ezintombini ezinhlanu eziyiziwula. Omunye waleyo mifanekiso eyenziwa ngesenzo, otholakala esahlukweni sesine, umele “isibonakaliso” sokuvinjezelwa, esixwayisa ngokubhujiswa okuzayo. Umlayezo kaHezekeli ungumlayezo oya eLawodikeya.
The “sign” given for Laodicea is the ‘sign of the siege’, and the siege of the latter days is represented by several witnesses. The only sign given to the Jews of Christ’s day was the sign of Jonah, who represents an acted-out parable of three days in the belly of a whale.
“Chiratidzo” chakapiwa kuRaodhikia ndicho ‘chiratidzo chokukombwa’, uye kukombwa kwamazuva okupedzisira kunomiririrwa nezvapupu zvinoverengeka. Chiratidzo chega chakapiwa kuvaJudha vomuzuva raKristu chaiva chiratidzo chaJona, uyo anomiririra mufananidzo wakaitwa muzviito wamazuva matatu ari mudumbu mehove huru.
Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. Matthew 12:38–40.
Ipapo vamwe vevanyori navamwe vevaFarisi vakapindura, vachiti, Mudzidzisi, tinoda kuona chiratidzo chinobva kwamuri. Asi akavapindura, akati kwavari, Rudzi rwakaipa uye rwoupombwe runotsvaka chiratidzo; uye harungapiwi chimwe chiratidzo, asi chiratidzo chomuporofita Jona; nokuti sezvakaita Jona mazuva matatu nousiku hutatu mudumbu rehove huru, saizvozvo Mwanakomana woMunhu achava mazuva matatu nousiku hutatu mumwoyo wenyika. Mateu 12:38–40.
The Sign of Jonah
Ikimenyetso cya Yona
The sign of Jonah was an acted-out parable of a resurrection from death. John represents the same truth, for he was cast into a boiling pot of oil, and came out alive. Daniel in the lion’s den and the three worthies in the furnace of Nebuchadnezzar represent a resurrection from death. All represent the one hundred and forty-four thousand who are resurrected in Revelation chapter eleven.
Chiratidzo chaJona chaiva mufananidzo wakaitwa unoratidza kumuka kubva kuvakafa. Johani anomirira chokwadi chimwe chetecho, nokuti akakandwa muhari yaiva namafuta aifashaira, akabudamo ari mupenyu. Danieri mugomba reshumba, navarume vatatu vakatendeka muchoto chaNebhukadhinezari, vanomirira kumuka kubva kuvakafa. Zvose izvi zvinomirira vane zviuru zana namakumi mana nezvina vanomutswa muna Zvakazarurwa chitsauko chegumi nerimwe.
“The thoughts of the Saviour now returned from contemplating the past and future. While the people were endeavoring to explain what they had seen and heard according to the impressions made upon their minds, and according to the light they possessed, ‘Jesus answered and said, This voice came not because of me, but for your sakes.’ It was the crowning evidence of his Messiahship, the signal of the Father that Jesus had uttered the truth, and was the Son of God. Would the Jews turn from this testimony of high Heaven? They had once asked the Saviour, What sign showest thou that we may see and believe? Innumerable signs had been given all through the ministry of Christ; yet they had closed their eyes and hardened their hearts lest they should be convinced. The crowning miracle of the resurrection of Lazarus did not remove their unbelief, but filled them with increased malice; and now that the Father had spoken, and they could ask for no further sign, their hearts were not softened and they still refused to believe.” Spirit of Prophecy, volume 3, 79.
“මීදුම්දායකයාගේ සිතුවිලි දැන් අතීතයත් අනාගතයත් පිළිබඳ මෙනෙහි කිරීමෙන් ආපසු හැරුණි. ජනතාව තම තමන්ගේ සිත් තුළ ඇතිවූ හැඟීම් අනුවත්, ඔවුන් සතු වූ ආලෝකය අනුවත්, තමන් දුටුද අසාද සිටි දේවල් විස්තර කිරීමට උත්සාහ කරමින් සිටියදී, ‘යේසුස් පිළිතුරු දී කීවේ, මේ හඬ මා නිසා නොව, ඔබලා නිසා පැමිණියේය.’ මෙය උන්වහන්සේගේ මෙසියාත්වය සඳහා වූ උච්චතම සාක්ෂිය වූ අතර, යේසුස් සත්යය ප්රකාශ කළ බවත්, උන්වහන්සේ දෙවියන්වහන්සේගේ පුත්රයා බවත්, පියාණන්වහන්සේ විසින් දෙන ලද සංඥාව විය. යුදෙව්වන් මෙම උසස් ස්වර්ගයේ සාක්ෂියෙන් පසු හැරී යනු ඇද්ද? ඔවුන් එක් වරක් මීදුම්දායකයාගෙන්, අපි දකිමින් විශ්වාස කරනු පිණිස ඔබ කුමන ලකුණක් පෙන්වන්නෙහිදැයි, අසා තිබුණි. ක්රිස්තුස්වහන්සේගේ සේවකාලය පුරා අසංಖ್ಯාත ලකුණු දී තිබුණද, ඔවුන් විශ්වාසයට පැමිණෙන්නට ඉඩ නොදෙන ලෙස තමන්ගේ ඇස් වසාගෙන හෘදයන් දැඩි කරගෙන සිටියහ. ලාසරුස්ගේ උත්ථානය නම් වූ උච්චතම ආශ්චර්යය ද ඔවුන්ගේ අවිශ්වාසය දුරු නොකළ අතර, ඒ වෙනුවට ඔවුන් තුළ තවත් වැඩි ද්වේෂයක් පුරවා දමා තිබුණි; දැන් පියාණන්වහන්සේම කතා කළ බැවින්, තවදුරටත් කිසි ලකුණක් ඉල්ලා සිටිය නොහැකි වුවද, ඔවුන්ගේ හෘදයන් මෘදු නොවීය, ඔව්හු තවමත් විශ්වාස කිරීම ප්රතික්ෂේප කළහ.” Spirit of Prophecy, volume 3, 79.
Lazarus was the sign of the resurrection as acted out by Jonah in the belly of the whale. The voice of the Father in connection with the resurrected Lazarus represents the combination of Divinity and humanity, which is of course the nature of Christ, who took human flesh upon Himself. The combination of Divinity with humanity is the ensign of the one hundred and forty-four thousand, and Lazarus is the sign of resurrection power which accomplishes the joining of Creator with creature.
Razaro ndiye akanga ari chiratidzo chokumuka kuvakafa sezvakaratidzwa naJona mudumbu rehove huru. Inzwi raBaba rine chokuita naRazaro akanga amutswa rinomirira kubatanidzwa koUmwari nouvanhu, izvo zviri pachena kuti ndizvo zviri muhunhu hwaKristu, iye akazvitorera nyama yomunhu pamusoro pake. Kubatanidzwa koUmwari nouvanhu ndiko mureza wezana namakumi mana navana ezviuru, uye Razaro ndiye chiratidzo chesimba rokumuka kuvakafa rinobudirira pakubatanidza Musiki nechisikwa.
“By the raising of Lazarus, many were led to believe in Jesus. It was God’s plan that Lazarus should die and be laid in the tomb before the Saviour should arrive. The raising of Lazarus was Christ’s crowning miracle, and because of it many glorified God.” Manuscript Releases, volume 21, 111.
“ကာဇာရုကို ထမြောက်စေခြင်းအားဖြင့် လူအများသည် ယေရှုကို ယုံကြည်လာကြ၏။ ကယ်တင်ရှင် ရောက်ရှိမလာမီ ကာဇာရုသည် သေ၍ သင်္ချိုင်း၌ ထားနှင့်ခြင်းခံရမည်ဟု ဘုရားသခင်၏ အကြံအစည် ဖြစ်၏။ ကာဇာရုကို ထမြောက်စေခြင်းသည် ခရစ်တော်၏ အထွတ်အထိပ် အံ့ဖွယ်ရာဖြစ်ပြီး၊ ထိုအမှုကြောင့် လူအများသည် ဘုရားသခင်ကို ဘုန်းတင်ကြ၏။” Manuscript Releases, volume 21, 111.
Lazarus led the triumphal entry into Jerusalem, and he was the living “sign” of the resurrection that is illustrated by Jonah.
Razaro akatungamirira kupinda kwokukunda muJerusarema, uye iye akanga ari “chiratidzo” chipenyu chokumuka kuvakafa chinofananidzirwa naJona.
“Lazarus, whose body had seen corruption in the grave, but who now rejoiced in the strength of glorious manhood, led the beast on which the Saviour rode.” The Desire of Ages, 572.
“Lazaro, wakuti thupi lake linali laonongeka m’manda, koma amene tsopano ankakondwera ndi mphamvu ya umuna wa ulemerero, ndiye anayendetsa chiweto chimene Mpulumutsi anakwerapo.” The Desire of Ages, 572.
The triumphal entry aligns with the Exeter camp meeting, which was the alpha fulfillment of the parable of the ten virgins, and thus aligns the “sign” of Jonah and Lazarus with the omega and perfect fulfillment of the proclamation of the message, “Behold the Bridegroom cometh!”
Ukungena kokunqoba kuyahambisana nomhlangano wekamu lase-Exeter, owawuyikugcwaliseka kwe-alpha komfanekiso wezintombi eziyishumi; ngaleyo ndlela kuhambanisa “uphawu” lukaJona noLazaru ne-omega kanye nokugcwaliseka okuphelele kokumenyezelwa kwesigijimi esithi, “Bhekani, uMyeni uyeza!”
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“මාව බොහෝ විට කන්යාවන් දසදෙනාගේ උපමාව වෙත යොමු කරනු ලැබේ; ඔවුන්ගෙන් පස්දෙනෙක් ප්රඥාවන්තයෝ වූහ, පස්දෙනෙක් මෝඩයෝ වූහ. මෙම උපමාව එහි එක් එක් අකුර දක්වාම ඉටු වී ඇත, සහ ඉටු වන්නට ඇත; මක්නිසාද මෙය මෙම කාලයට විශේෂ අදාළත්වයක් ඇති බැවින්, තෙවන දූතයාගේ පණිවිඩය මෙන්ම, එය ඉටු වී ඇත, සහ කාලය අවසන් වන තුරු වර්තමාන සත්යය ලෙස පවතිනු ඇත.” Review and Herald, August 19, 1890.
Jonah, Lazarus and Samuel Snow arriving late to the Exeter camp meeting align with Ezekiel’s “sign of the siege.” Lazarus led Christ into Jerusalem on an ass.
Jona, Lazaro na Samuel Snow kunonoka kusvika pamusangano wekambi weExeter zvinoenderana ne“chiratidzo chokukombwa” chaEzekieri. Lazaro akatungamirira Kristu kupinda muJerusarema ari pamusoro pembongoro.
“Bates was one of the important leaders in the Exeter (New Hampshire) camp meeting in August, 1844, when the ‘true midnight cry’ was first presented. Bates, it happened, was the preacher chosen for that morning’s service at the camp. He was exhorting his hearers to be faithful and calmly assuring them that God was simply testing them, that they were in the tarrying time, and similar sentiments, when Samuel S. Snow rode into the camp on horseback. Taking a seat beside his sister, Mrs. John Couch, Snow reiterated his conviction that Christ would appear at the time appointed. Greatly stirred, Mrs. Couch startled the audience by rising and declaring, ‘Here is a man with a message from God!’” Leroy Froom, The Prophetic Faith of our Fathers, volume 4, 549.
“Bates alikuwa mmoja wa viongozi muhimu katika mkutano wa kambini wa Exeter (New Hampshire) mnamo Agosti, 1844, ambapo ‘kilio cha usiku wa manane cha kweli’ kiliwasilishwa kwa mara ya kwanza. Ikawa kwamba Bates ndiye alikuwa mhubiri aliyechaguliwa kwa ibada ya asubuhi hiyo kambini. Alikuwa akiwahimiza wasikilizaji wake wawe waaminifu na akiwaondolea wasiwasi kwa utulivu kwamba Mungu alikuwa akiwajaribu tu, kwamba walikuwa katika wakati wa kungoja, na mawazo mengine kama hayo, wakati Samuel S. Snow alipofika kambini akiwa amepanda farasi. Baada ya kuketi kando ya dada yake, Bi. John Couch, Snow alisisitiza tena usadikisho wake kwamba Kristo angeonekana katika wakati uliowekwa. Akiwa ameguswa sana, Bi. Couch aliwashangaza wasikilizaji kwa kusimama na kutangaza, ‘Huyu hapa mtu mwenye ujumbe utokao kwa Mungu!’” Leroy Froom, The Prophetic Faith of our Fathers, juzuu ya 4, 549.
In April, 1521 Martin Luther travelled in a horse drawn wagon to the Diet of Worms, where he rejected papal traditions and customs and stated, “Unless I am convinced by the testimony of the Scriptures or by clear reason… I cannot and will not recant anything, since it is neither safe nor right to go against conscience. Here I stand. I can do no other. God help me. Amen.”
Muna Kubvumbi 1521, Martin Luther akafamba nengoro yaikwevwa nemabhiza achienda kuDiet of Worms, kwaakaramba tsika nemagariro epapa, akati, “Kana ndisina kugutswa nouchapupu hweMagwaro kana nechikonzero chakajeka… handikwanisi uye handingazodzori chinhu chipi nechipi, nokuti hazvina kuchengeteka kana kururama kupesana nehana. Pano ndinomira. Handigoni kuita zvimwe. Mwari ndibatsirei. Ameni.”
As the Pharisees opposed Christ’s triumphal entry, the papal authorities opposed Luther’s entry. Luther then changed his name (a symbol of the sealing) and was hidden away while he translated the New Testament into the German language. His presentation at the Diet of Worms typified the Midnight Cry which led to the death decree from the church state authorities of the time, thus typifying the Sunday law. After ten months in hiding under the name of ‘Junker Jörg’ the threat from authorities had changed, largely to two military problems faced by the corrupt Charles V. Those two military threats were France and Islam, representing the same unholy alliance of socialism and Islam that today is confronting mankind.
Jak jako faryzeje przeciwstawili się triumfalnemu wjazdowi Chrystusa, tak też władze papieskie przeciwstawiły się wejściu Lutra. Następnie Luter zmienił swoje imię (symbol zapieczętowania) i został ukryty, podczas gdy tłumaczył Nowy Testament na język niemiecki. Jego wystąpienie na Sejmie w Wormacji stanowiło typ Wołania o Północy, które doprowadziło do dekretu śmierci ze strony ówczesnych władz kościelno-państwowych, a tym samym stanowiło typ ustawy niedzielnej. Po dziesięciu miesiącach ukrywania się pod imieniem „Junker Jörg” zagrożenie ze strony władz uległo zmianie, głównie z powodu dwóch problemów militarnych, wobec których stanął zepsuty Karol V. Tymi dwoma militarnymi zagrożeniami były Francja i islam, reprezentujące ten sam bezbożny sojusz socjalizmu i islamu, który dziś staje naprzeciw ludzkości.
“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.
“Umsebenzi kaNkulunkulu emhlabeni ubonakalisa, kusukela enkathini kuya enkathini, ukufana okumangalisayo kukho konke ukuvuselelwa okukhulu noma ukuhamba kwenkolo. Izimiso zendlela uNkulunkulu asebenzelana ngayo nabantu zihlala zifana ngaso sonke isikhathi. Ukuhamba okubalulekile kwalesi sikhathi samanje kunokufana kwakho kulokho kwasendulo, futhi ulwazi lwebandla ezikhathini zangaphambili lunezifundo zenani elikhulu kakhulu zesikhathi sethu.” The Great Controversy, 343.
An ass led by Lazarus brought Christ into Jerusalem, a horse drawn carriage brought Luther to the Diet of Worms, and a horse brought Snow to the Exeter camp meeting, thus identifying the ass, and horse, both members of the “Equidae” family in the genus “Equus,” as the sign of the message of the Midnight Cry.
Mbongolo eholwa nguLazaru yaletha uKristu eJerusalema, inqola edonswa lihhashi yaletha uLuthela eNhlanganweni yaseWorms, kanti ihhashi laletha uSnow emhlanganweni wekamu lase-Exeter; ngaleyo ndlela kwahlonzwa imbongolo nehhashi, kokubili okungamalungu omndeni we-“Equidae” ohlotsheni lwe-“Equus,” njengophawu lomyalezo weMidnight Cry.
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.
Fara zvikuru, iwe mwanasikana weZioni; pururudza, iwe mwanasikana weJerusarema: tarira, Mambo wako anouya kwauri; iye akarurama, uye ane ruponeso; munyoro, akatasva mbongoro, iyo mwana wayo, mwana wembongoro. Zekaria 9:9.
The sign of the Midnight Cry message is the arrival of the ass or horse, both symbols of Islam. The chosen messenger of the true message of the midnight cry arrived upon a horse in alignment with Christ arriving on an ass. The “siege” in the latter days is marked by the fulfillment of Ellen White’s identification that the city of Nashville is to be struck by “fireballs.”
Chizindikiro cha uthenga wa Kufuula kwa Pakati pa Usiku ndi kufika kwa bulu kapena kavalo, onsewo ali zizindikiro za Chisilamu. Mthenga wosankhidwa wa uthenga woona wa kufuula kwa pakati pa usiku anafika ali pa kavalo mogwirizana ndi kufika kwa Khristu ali pa bulu. “Kuzingidwa” kwa masiku otsiriza kumadziwika ndi kukwaniritsidwa kwa kuzindikiritsa kwa Ellen White kwakuti mzinda wa Nashville uyenera kugundidwa ndi “mipira ya moto.”
Why does the siege begin at the fireballs of Nashville? Is it because Islam is represented by the ass and the horse in God’s prophetic Word?
Kungani ukuvinjezelwa kuqala emabhola omlilo aseNashville na? Ingabe kungenxa yokuthi ubuSulumane bumelwe yimbongolo nehhashi eZwini likaNkulunkulu lesiprofetho?
Smyrna
Smirna
The Emperor Nero marks the beginning of the church of Smyrna when the city of Rome was burned in the year 64. The date marks the beginning of the persecution of the Christian church accomplished over a two hundred and fifty year period that concluded at the Edict of Milan in the year 313. The formation of the image of the beast represents the alpha waymark that introduces a period that ends with an omega waymark represented by the mark of the beast at the soon-coming Sunday law. The period is identified as beginning with “edicts.”
Mambo Nero anoratidza kutanga kwechechi yeSmirna apo guta reRoma rakapiswa mugore ra64. Zuva iroro rinoratidza kutanga kwekutambudzwa kwechechi yechiKristu kwakaitwa mukati menguva yemakore mazana maviri nemakumi mashanu, kwakaguma paMurayiro weMilan mugore ra313. Kuumbwa kwemufananidzo wechikara kunomirira chiratidzo chealpha chinotanga nguva inoguma nechiratidzo cheomega chinomiririrwa nechiratidzo chechikara pamutemo weSvondo uri kuuya nokukurumidza. Nguva iyi inozivikanwa sekutanga ne“mirayiro.”
“If the reader would understand the agencies to be employed in the soon-coming contest, he has but to trace the record of the means which Rome employed for the same object in ages past. If he would know how papists and Protestants united will deal with those who reject their dogmas, let him see the spirit which Rome manifested toward the Sabbath and its defenders.
"නොබෝ දිනකින් පැමිණෙන සටනෙහි භාවිතයට ගනු ලබන ක්රියාකාරක අංශයන් පාඨකයාට අවබෝධ කරගැනීමට අවශ්ය නම්, අතීත යුගයන්හි එම අරමුණ උදෙසා රෝමය භාවිත කළ උපක්රමයන්හි වාර්තාව ඔහු සොයා බැලීම පමණක් ප්රමාණවත්ය. පාපවාදීන් හා ප්රොටස්ටන්ට්වරු එකමුතුවෙන් තමන්ගේ ධර්මවාද ප්රතික්ෂේප කරන අය සමඟ කෙසේ කටයුතු කරනු ඇත්දැයි ඔහු දැනගැනීමට කැමති නම්, සබත් දිනය හා එහි ආරක්ෂකයන් පිළිබඳව රෝමය ප්රකාශ කළ ආත්මය ඔහු දැකගනු ලැබේවා."
“Royal edicts, general councils, and church ordinances sustained by secular power were the steps by which the pagan festival attained its position of honor in the Christian world. The first public measure enforcing Sunday observance was the law enacted by Constantine. (A.D. 321; see Appendix note for page 53.) This edict required townspeople to rest on ‘the venerable day of the sun,’ but permitted countrymen to continue their agricultural pursuits. Though virtually a heathen statute, it was enforced by the emperor after his nominal acceptance of Christianity.” The Great Controversy, 574.
“Amabwiriza y’abami, inama nkuru rusange, n’amategeko y’itorero yashyigikiwe n’ububasha bwa leta, ni yo yabaye intambwe umunsi mukuru wa gipagani wagezeho umwanya w’icyubahiro mu isi ya Gikristo. Igipimo cya mbere cyafatiwe mu ruhame gitegeka kwizihiza ku Cyumweru cyari itegeko ryashyizweho na Konstantino. (A.D. 321; reba inyandiko y’umugereka ku ipaji ya 53.) Iri tegeko ryategekaga abatuye mu mijyi kuruhuka ku ‘munsi w’izuba wubahwa,’ ariko rikemerera abatuye mu byaro gukomeza imirimo yabo y’ubuhinzi. Nubwo mu by’ukuri ryari itegeko rya gipagani, umwami w’abami yarishyize mu bikorwa nyuma yo kwemera Ubukristo mu buryo bw’izina gusa.” The Great Controversy, 574.
The first royal edict that marked a transition from the church of Smyrna to the church of Pergamos was the Edict of Milan in 313. It represented the first step which led to the first Sunday law of 321. The destruction of Jerusalem typifies the Sunday law, and two prophetic witnesses identify a siege that preceded the destruction. Those two sieges represented by Babylon’s third siege in 587 BC and Rome’s second siege in the year 70 identify that the waymark that precedes the waymark of the Sunday law—is a prophetic siege.
Murayiro wokutanga wamambo wakaratidza kuchinja kubva kukereke yeSmyrna kuenda kukereke yePergamos waiva Murayiro weMilan muna 313. Wakamiririra danho rokutanga rakatungamirira kumutemo wokutanga weSvondo muna 321. Kuparadzwa kweJerusarema kunofananidzira mutemo weSvondo, uye zvapupu zviviri zvouporofita zvinoratidza kukombwa kwakautangira kuparadzwa ikoko. Kukombwa kuviri ikoko, kunomiririrwa nokukombwa kwechitatu kweBhabhironi muna 587 BC uye nokukombwa kwechipiri kweRoma mugore ra70, kunoratidza kuti chiratidzo chenzira chinotangira chiratidzo chenzira chomutemo weSvondo—kukombwa kwouporofita.
Nebuchadnezzar laid siege against Jehoiakim, then Jehoiachin and finally Zedekiah. Cestius laid siege in the year 66, and fulfilled the sign Jesus had given the church, just as the third siege of 587 BC possessed the sign of Ezekiel’s wife’s death. The waymark that precedes the destruction of Jerusalem is a siege, and it is also a “sign.” The waymark that preceded the Sunday law of 321 was the Edict of Milan, where the transition from a church (Smyrna) that has no condemnation into Pergamos, the symbol of a compromised church.
Nebukadnezari akazingira Yerusalemu dhidi ya Yehoyakimu, kisha dhidi ya Yehoyakini, na hatimaye dhidi ya Sedekia. Cestius alizingira katika mwaka wa 66, na akaitimiza ishara ambayo Yesu alikuwa amelipa kanisa, kama vile tu kuzingirwa kwa tatu kwa mwaka 587 KK kulivyokuwa na ishara ya kifo cha mke wa Ezekieli. Alama ya njia inayotangulia maangamizi ya Yerusalemu ni kuzingirwa, nayo pia ni “ishara.” Alama ya njia iliyotangulia sheria ya Jumapili ya mwaka 321 ilikuwa Amri ya Milan, ambamo mabadiliko yalitokea kutoka katika kanisa (Smirna) lisilo na hukumu yoyote kuingia katika Pergamo, ishara ya kanisa lililofanya mapatano ya kuathiriwa.
The Edict of Milan is therefore the beginning of a prophetic siege, and it is also a sign. It also marks where the Laodicean movement of the one hundred and forty-four thousand transitions unto the Philadelphian movement of the one hundred and forty-four thousand.
Naizvozvo, Mutemo weMilan ndiwo mavambo okukombwa kwechiporofita, uyezve chiratidzo. Unoratidzawo nzvimbo iyo kufamba kweLaodhikia kwevane zviuru zana namakumi mana nezvina kunoshandukira kukufamba kweFiraderifia kwevane zviuru zana namakumi mana nezvina.
Philadelphia and Smyrna, represent the only two churches in Revelation’s seven churches which have no condemnation. This fact in turn identifies that transition, as the transition of the church militant unto the church triumphant. That transition aligns with the Edict of Milan, where the latter-day movement of the one hundred and forty-four thousand becomes that eighth church, that is of the seven. Philadelphia and Smyrna are also the only two churches that struggle with those who claim they are Jews, but are actually of the synagogue of Satan.
IFiladelfia neSmurna, zimela wona chete machechi maviri pakati pemachechi manomwe eBhuku raZvakazarurwa asina kupiwa mhosva. Chokwadi ichiwo, naizvozvo, chinoratidza kuchinja ikoko sekuchinja kwechechi iri kurwa kusvikira pakuva chechi inokunda. Kuchinja ikoko kunoenderana neMurayiro weMilan, apo kufamba kwemazuva okupedzisira kwevane zviuru zana namakumi mana nezvina kunova chechi yechisere, iyo iri yemanomwe. IFiladelfia neSmurna ndiyowo chete machechi maviri anorwa navaya vanoti ivo vaJudha, asi muchokwadi vari vesinagoge raSatani.
That waymark of 313 also aligns with the Exeter camp meeting from August 12 to 17 in 1844. When the camp meeting ended, the message swept across the eastern seaboard of the United States like a tidal wave until the door closed on October 22, 1844.
Chiratidzo ichocho cha313 chinowiriranawo nemusangano wemisasa weExeter wakaitwa kubva musi wa12 kusvika wa17 Nyamavhuvhu muna 1844. Pakapera musangano wemisasa uyu, shoko rakapararira mumhenderekedzo yekumabvazuva kweUnited States semafungu egungwa ane simba kusvikira musuwo wavharwa musi wa22 Gumiguru 1844.
“Like a tidal wave the movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused. Fanaticism disappeared before this proclamation like early frost before the rising sun. Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God. It was similar in character to those seasons of humiliation and returning unto the Lord which among ancient Israel followed messages of reproof from His servants. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits. There was persevering prayer and unreserved consecration to God.” The Great Controversy, 400, 401.
“Sezvinoita mafungu makuru egungwa, sangano iri rakapararira pamusoro penyika yose. Rakafamba richibva kuguta richienda kuguta, kubva mumusha richienda mumusha, uye richisvika kunyange kunzvimbo dziri kure dzokumaruwa, kusvikira vanhu vaMwari vakanga vakamirira vamutswa zvizere. Kupengereka kwokunamata kwakanyangarika pamberi pechiziviso ichi sechando chamangwanani chinonyunguduka pamberi pezuva rinobuda. Vatendi vakaona kusava nechokwadi kwavo nokuvhiringidzika kwavo zvabviswa, uye tariro noushingi zvikamutsa mwoyo yavo. Basa iri rakanga risina kuwandisa ikoko kunogara kuchionekwa kana pane kufarisa kwevanhu kusina simba rinodzora reShoko noMweya waMwari. Rakanga rakafanana muhunhu nenguva dziya dzokuzvininipisa nokudzokera kuna Ishe idzo, pakati paIsraeri wekare, dzakatevera mashoko okutsiura kubva kuvaranda Vake. Rakanga rine zviratidzo zvinoratidza basa raMwari munguva dzose. Makanga muine mufaro muduku wokupembera kwokufara kwakanyanya, asi panzvimbo pazvo pakanga pane kuongorora kwakadzama kwomwoyo, kureurura chivi, nokurasa nyika. Kugadzirira kusangana naIshe ndiko kwakanga kuri mutoro wemweya yaitambudzika. Pakanga pane munyengetero wokushingirira nokuzvitsaurira kuna Mwari kusina kuzvidzora.” The Great Controversy, 400, 401.
The door closing on October 22, 1844 typifies the soon-coming Sunday law, and the waymark that preceded the closed door of October 22, was the Exeter camp meeting. The Exeter camp meeting therefore aligns with the Edict of Milan. It also aligns with Christ’s triumphal entry.
Mkova wa musuo musi wa 22 October, 1844 unofananidzira mutemo weSvondo uri kuda kuuya, uye chiratidzo chenzira chakaitangira mkova wakavharwa wa 22 October chaiva musangano wemisasa weExeter. Naizvozvo, musangano wemisasa weExeter unowirirana neEdict of Milan. Zvakare unowirirana nekupinda kwaKristu kwekukunda.
“The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250.
“Mnyamulo wa usiku wa manane haukuenezwa sana kwa hoja, ijapokuwa uthibitisho wa Maandiko ulikuwa wazi na wa mwisho. Uliandamana nao uwezo wa kusukuma mbele uliouhamisha moyo. Hakukuwa na shaka, wala kuuliza maswali. Wakati wa kuingia kwa ushindi kwa Kristo katika Yerusalemu, watu waliokuwa wamekusanyika kutoka sehemu zote za nchi ili kushika sikukuu walimiminika kwenda Mlima wa Mizeituni, na walipojiunga na umati uliokuwa ukimsindikiza Yesu, walipokea uvuvio wa saa ile, na wakasaidia kuukuza ule mwaliko wa sauti, ‘Amebarikiwa yeye ajaye kwa jina la Bwana!’ [Mathayo 21:9.] Vivyo hivyo, wasioamini waliomiminika kwenye mikutano ya Waadventista—baadhi kwa udadisi, na baadhi kwa kusudi la kudhihaki tu—walihisi nguvu ya ushawishi iliyoandamana na ujumbe, ‘Tazama, Bwana-arusi anakuja!’” Roho ya Unabii, juzuu ya 4, 250.
The Edict of Milan marks the prophetic siege that was typified by Nebuchadnezzar in 587 BC and Cestius in the year 66. Those two sieges led to the destruction of Jerusalem in 586 BC and 70, respectively. The siege of Cestius ended and three and a half years later, the siege resumed under Titus, thus providing a prophetic period that begins with an alpha Roman ruler and ends with an omega ruler. Those three and a half years represent the trampling down of Jerusalem by the papacy, and the soon-coming Sunday law when the papacy’s deadly wound is healed and she reigns again for three and a half symbolic years.
Edict of Milan inoratidza kukombwa kwechiprofita kwakafananidzirwa naNebhukadhinezari muna 587 BC naCestius mugore ra66. Kukombwa uku kuviri kwakaguma nekuparadzwa kweJerusarema muna 586 BC na70, zvichitevedzana. Kukombwa kwaCestius kwakapera, uye makore matatu nehafu gare gare, kukombwa kwakatangazve pasi paTitus, nokudaro kuchipa nguva yechiprofita inotanga nemutongi weRoma wealpha uye inopera nemutongi weomega. Makore matatu nehafu iwayo anomirira kutsikwa-tsikwa kweJerusarema neupapa, pamwe chete nemurayiro weSvondo uri kuuya nokukurumidza apo ronda rwekufa rweupapa runoporeswa uye iye anotongazve kwemakore matatu nehafu okufananidzira.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.
Kambe kari kunze kwetemberi ukusiye, urege kukayera; nokuti kwakapiwa kuvaHedheni; uye guta dzvene vacharitsika netsoka dzavo mwedzi makumi mana nemiviri. Zvakazarurwa 11:2.
In 538, and then again at the coming Sunday law the trampling down of Jerusalem begins. Those two Sunday laws were represented by the year 321 when Constantine the Great passed the first Sunday law. In 538, the papacy was empowered to persecute (trample down) God’s church for three and a half years, as represented by the history from Cestius to Titus. In 538, the papacy passed a Sunday law at the third Counsel of Orleans. The soon-coming Sunday law identifies when the papacy is again empowered to trample down the temple (persecute).
Muna 538, uyezve pakuuya kwemutemo weSvondo, kutsikirirwa pasi kweJerusarema kunotanga. Mitemo iyoyo miviri yeSvondo yakamiririrwa negore ra321 apo Constantine Mukuru akapa mutemo wokutanga weSvondo. Muna 538, upapa hwakapihwa simba rokutambudza (kutsikira pasi) kereke yaMwari kwemakore matatu nehafu, sezvinomiririrwa nenhoroondo kubva kuna Cestius kusvika kuna Titus. Muna 538, upapa hwakapa mutemo weSvondo paKanzuru yechitatu yeOrleans. Mutemo weSvondo uri kuuya nokukurumidza unoratidza nguva iyo upapa hunopiwazve simba rokutsikira pasi temberi (kutambudza).
313 identifies the first edict that led to the first Sunday law in 321. Then in 330, the empire was prophetically divided into east and west, thus marking the omega conclusion of the second period of papal persecution of “forty-two” symbolic months—a period of persecution and trampling down that began at the alpha Sunday law in the United States.
313 inoonesa edicti yokutanga yakatungamirira kumutemo wokutanga weSvondo muna 321. Zvino muna 330, umambo hwakakamurwa nenzira youprofita kuva kumabvazuva nokumadokero, zvichibva zvaisa chiratidzo chemhedziso yeomega yenguva yechipiri yokutambudza kwoupapa kwemwedzi yokufananidzira “makumi mana namaviri”—nguva yokutambudza nokutsikirira pasi yakatanga pamutemo weSvondo wealpha muUnited States.
And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:9–12.
Zvino mutumwa wechitatu akavatevera, achiti nenzwi guru: Kana munhu upi noupi achinamata chikara nomufananidzo wacho, uye achigamuchira mucherechedzo waro pahuma yake kana paruoko rwake, iyeye achanwa waini yokutsamwa kwaMwari, yakadururwa isina kuvhenganiswa mumukombe wehasha dzake; uye achatambudzwa nomoto nesarufa pamberi pavatumwa vatsvene uye pamberi peGwayana. Utsi hwokutambudzika kwavo hunokwira nokusingaperi-peri; uye havana zororo masikati nousiku, ivo vanonamata chikara nomufananidzo wacho, uye ani naani anogamuchira mucherechedzo wezita raro. Pano ndipo pane kutsungirira kwavatsvene; pano ndipo pane vanochengeta mirairo yaMwari nokutenda kwaJesu. Zvakazarurwa 14:9–12.
The Plain
Lekwati
The Latin meaning of ‘Milan’ means the middle of the plain. In the middle of east and west, in the year 313 Constantine of the west sought an alliance with Licinius of the east. The edict represented the attempt to bring east and west together, and the edict was ratified, by a treaty marriage, when Constantine’s half-sister Constantia married Licinius. Yet just as the first treaty marriage of Daniel eleven between the Seleucids of the north and Ptolemy of the south, the marriage was destined to fail as the old adage was fulfilled that says ‘east is east, and west is west, and never the twain shall meet.’
អត្ថន័យភាសាឡាតាំងនៃ «Milan» មានន័យថា កណ្តាលនៃវាលទំនាប។ នៅកណ្តាលរវាងកើត និងលិច ក្នុងឆ្នាំ 313 កុងស្តង់ទីននៃភាគលិចបានស្វែងរកសម្ព័ន្ធភាពជាមួយ Licinius នៃភាគកើត។ ក្រឹត្យនោះតំណាងឲ្យការប៉ុនប៉ងនាំភាគកើត និងភាគលិចឲ្យមករួមគ្នា ហើយក្រឹត្យនោះត្រូវបានផ្តល់សច្ចាប័នតាមរយៈអាពាហ៍ពិពាហ៍តាមសន្ធិសញ្ញា នៅពេលដែល Constantia ប្អូនស្រីរួមឪពុករបស់កុងស្តង់ទីន បានរៀបការជាមួយ Licinius។ ទោះយ៉ាងណា ដូចជាអាពាហ៍ពិពាហ៍តាមសន្ធិសញ្ញាលើកដំបូងក្នុង ដានីយ៉ែល ១១ រវាងរាជវង្ស Seleucids នៃភាគខាងជើង និង Ptolemy នៃភាគខាងត្បូង អាពាហ៍ពិពាហ៍នោះត្រូវបានកំណត់ទុកជាមុនថានឹងបរាជ័យ ដូចពាក្យសុភាសិតបុរាណដែលបានបំពេញថា «កើតគឺកើត ហើយលិចគឺលិច ហើយទាំងពីរនឹងមិនដែលជួបគ្នាឡើយ»។
The year ‘330’ is directly presented in Daniel eleven verses twenty-four, twenty-seven and twenty-nine. This brings the seventeen years of 313 unto 330 into the prophetic line of Daniel eleven, and of prophetic necessity it identifies that treaty marriage of east and west in 313 as a parallel to the first treaty marriage in the same chapter.
ឆ្នាំ «៣៣០» ត្រូវបានបង្ហាញដោយផ្ទាល់នៅក្នុង ដានីយ៉ែល ជំពូក ១១ ខ ២៤, ២៧ និង ២៩។ ការនេះនាំឲ្យរយៈពេលដប់ប្រាំពីរឆ្នាំ ចាប់ពីឆ្នាំ ៣១៣ ដល់ ៣៣០ ចូលមកក្នុងខ្សែបន្ទាត់ព្យាករណ៍នៃ ដានីយ៉ែល ជំពូក ១១ ហើយដោយសារភាពចាំបាច់ខាងព្យាករណ៍ វាកំណត់អត្តសញ្ញាណអាពាហ៍ពិពាហ៍តាមសន្ធិសញ្ញារវាងកើត និងលិចនៅឆ្នាំ ៣១៣ ថា ជាប្រភេទស្របគ្នានឹងអាពាហ៍ពិពាហ៍តាមសន្ធិសញ្ញាលើកដំបូងនៅក្នុងជំពូកដដែល។
“The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.
“Chiporofita chiri mundima yegumi neimwe yaDanieri chasvika pedyo zvikuru nokuzadzika kwacho kwakakwana. Zvizhinji zvenhoroondo zvakaitika mukuzadzika kwechiporofita ichi zvichadzokororwa.” Manuscript Releases, nhamba 13, 394.
Antiochus II Theos who reigned from 261–246 BC, set aside his first wife Laodice I for Berenice, daughter of Ptolemy II Philadelphus of Egypt. The marriage was part of the peace settlement that ended the Second Syrian War in 252 BC. When Constantine thereafter defeated Licinius in 324 the marriage ended, as did the marriage of Antiochus and Bernice, when Laodice, the first wife poisoned Antiochus in 246 BC. The marriage which had marked the end of the second Syrian war, and the murder of Antiochus, and thereafter Bernice, her child and Egyptian entourage marked the beginning of the third Syrian war. The treaty marriage of 313 ended the period of persecution represented by the church of Smyrna and began the period of compromise represented by the church of Pergamos.
Antiochus II Theos, uyo akatonga kubva muna 261 kusvika muna 246 BC, akasiya mudzimai wake wokutanga, Laodice I, nokuda kwaBerenice, mwanasikana waPtolemy II Philadelphus weIjipiti. Muchato uyu wakanga uri chikamu chegadziriro yorugare yakagumisa Hondo yeChipiri yeSyria muna 252 BC. Apo Constantine akazokunda Licinius muna 324, muchato wacho wakaguma, sezvakaitawo muchato waAntiochus naBerenice, apo Laodice, mudzimai wokutanga, akapa Antiochus chepfu muna 246 BC. Muchato wakanga waratidza kuguma kwehondo yechipiri yeSyria, uye kupondwa kwaAntiochus, uye pashure pacho kwaBerenice, mwana wake, navakaperekedza veIjipiti, zvakaratidza kutanga kwehondo yechitatu yeSyria. Muchato wesungano wa313 wakagumisa nguva yokutambudzwa inomiririrwa nechechi yeSmirna uye ukatanga nguva yokuwirirana inomiririrwa nechechi yePergamo.
The marriage at the beginning of the Seleucid history typified the treaty marriage at the end of the Seleucid empire when Antiochus the Great gave his daughter Cleopatra I to Ptolemy V Epiphanes. The marriage took place at Raphia in 193 BC, but the alliance was soon finished, as had been the first treaty marriage between the king of the north and king of the south. The alpha and omega treaty marriages of the Seleucid empire, typify the treaty marriage noted later in the prophetic history of Daniel eleven when Octavian gave his sister Octavia Minor to Mark Antony in 40 BC. Mark Antony and Octavian were in a power struggle over the eastern and western areas of Rome that had broken out in 44 BC with the assassination of Julius Caesar. The treaty of Brundisium was put in place at the marriage in 40 BC, and eight years later in 32 BC Mark Antony formerly divorced Octavia and precipitated the battle of Actium in 31 BC where both Mark Antony and Cleopatra, (the very last Cleopatra) came to the end.
Ity fianadiana tamin’ny fiandohan’ny tantaran’ny Seleosida ity dia tandindon’ilay fanambadiana ara-panekena tamin’ny faran’ny fanjakan’ny Seleosida, rehefa nomen’i Antiokosy Lehibe an’i Kleopatra I zanany vavy ho an’i Ptolemaiosy V Epifanesy. Tany Rafia no nanaovana ny fanambadiana tamin’ny taona 193 tal. J.K., nefa vetivety dia rava ilay firaisam-panekena, tahaka ilay fanambadiana ara-panekena voalohany teo amin’ny mpanjakan’ny avaratra sy ny mpanjakan’ny atsimo. Ireo fanambadiana ara-panekena alfa sy omega tao amin’ny fanjakan’ny Seleosida dia tandindon’ilay fanambadiana ara-panekena voamarika tatỳ aoriana ao amin’ny tantara ara-paminaniana ao amin’ny Daniela toko faha-iraika ambin’ny folo, rehefa nomen’i Oktaviana an’i Oktavia Minor rahavaviny ho an’i Marka Antonio tamin’ny taona 40 tal. J.K. Marka Antonio sy Oktaviana dia tao anatin’ny ady tolona hifehezana ny faritra atsinanana sy andrefana tao Roma, izay nipoaka tamin’ny taona 44 tal. J.K. noho ny famonoana an’i Joliosy Kaisara. Ny fifanekena tao Brundisium dia napetraka tamin’izany fanambadiana tamin’ny taona 40 tal. J.K. izany, ary valo taona tatỳ aoriana, tamin’ny taona 32 tal. J.K., dia nisaraka tamin’i Oktavia tamin’ny fomba ofisialy i Marka Antonio ka nitarika mivantana ho amin’ny adin’i Aktioma tamin’ny taona 31 tal. J.K., izay nahatongavan’i Marka Antonio sy Kleopatra samy ho amin’ny farany, dia i Kleopatra farany indrindra izany.
The omega marriage treaty of the Seleucid empire introduced the first Cleopatra who typified the last Cleopatra, whose line of descent formed the link to the prophetic alpha marriage treaty of the Roman empire in 40 BC. Those three treaty marriages typify the treaty marriage of the Edict of Milan. The Edict of Milan marks the beginning of a prophetic siege, it represents a prophetic sign, it marks a transition of a righteous church to an unrighteous church, thus aligning with the enigma of the eighth being of the seven. It marks a treaty marriage that ends a war, until the divorce of the treaty marriage thus marking the beginning of a war. In the two Roman marriages, the divorce precipitates the uniting of the empire. 313 also marks the Exeter camp meeting where the proclamation of the message of the Midnight Cry begins and leads to the closed door of October 22.
Chibvumirano chemuchato cheomega chehumambo hweSeleucid chakapinza Cleopatra wokutanga, uyo akafananidzira Cleopatra wokupedzisira, uyo mutsara wake wedzinza wakaumba chisungo kuenda kuchibvumirano chemuchato chealpha chechiporofita chehumambo hweRoma muna 40 BC. Michato mitatu iyoyo yezvibvumirano inofananidzira muchato wechibvumirano weMutemo weMilan. Mutemo weMilan unoratidza kutanga kwekukombwa kwechiporofita, unomirira chiratidzo chechiporofita, unoratidza kushanduka kwekereke yakarurama ichiva kereke isina kururama, nokudaro ichiwirirana nechakavanzika chomunhu wechisere anobva kune vanomwe. Unoratidza muchato wechibvumirano unopedza hondo, kusvikira pakurambana kwemuchato wechibvumirano, nokudaro zvichiratidza kutanga kwehondo. Mumichato miviri yeRoma, kurambana kunokonzera kubatanidzwa kwehumambo. 313 rinoratidzawo musangano wemusasa weExeter apo kuziviswa kweshoko reKuchema kwePakati pousiku kunotanga uye kunotungamirira kumukova wakavharwa waOctober 22.
We will continue to consider these truths in the next article.
Tutaendelea kuyatafakari kweli hizi katika makala inayofuata.