The warning message in the book of Ezekiel is the ‘sign of the siege.’ When the siege began, Ezekiel’s wife died and Ezekiel was commanded not to mourn her death. Her death, accompanied with his lack of mourning her death, symbolized the siege and the approaching destruction of Jerusalem. His actions and her death represent a warning sign, typifying a future warning sign set forth by Jesus, as the “abomination of desolation.”
Ndondomeko ya chenjezo m’buku la Ezekieli ndi “chizindikiro cha kuzingidwa kwa mzinda.” Pamene kuzingidwako kunayamba, mkazi wa Ezekieli anamwalira, ndipo Ezekieli analamulidwa kuti asalire imfa yake. Imfa yake, pamodzi ndi kusalira kwake imfa yake, zinayimira kuzingidwako ndi chiwonongeko cha Yerusalemu chimene chinali kuyandikira. Zochita zake ndi imfa yake zikuyimira chizindikiro cha chenjezo, chosonyeza pasadakhale chizindikiro cha chenjezo cha m’tsogolo chimene Yesu anaika poyera monga “chonyansa cha chipasuko.”
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand). Matthew 24:15.
Saka, whena muchiona chinthu chinyansa chakusandutsa bwinja, chidanenedwa ndi mneneri Danieli, chitaima pamalo oyera, (amene awerenga, amvetsetse). Mateyu 24:15.
When the Roman standards were placed inside the precincts of the temple, Christians in Jerusalem were to flee the city. The two witnesses of the sign of Jerusalem’s destruction emphasize the seriousness of recognizing the ‘sign’ in advance of the siege, and inspiration further identifies that those two witnesses find their “more direct application” in the latter days. Speaking of Christ’s warning of Jerusalem’s destruction in connection with Ezekiel and John being in a temple vision, Sister White penned:
Ezaldi amafulege amaRoma ebekiwe phakathi kwemikhawulo yethempeli, amaKrestu aseJerusalema kwakufanele abaleke kulowo muzi. Ofakazi ababili besibonakaliso sokubhujiswa kweJerusalema bagcizelela ubucayi bokubona kusenesikhathi “isibonakaliso” ngaphambi kokuhlaselwa komuzi, futhi ugqozi luyaqhubeka lukhomba ukuthi labo fakazi ababili bathola “ukusetshenziswa kwabo okuqondile kakhulu” ezinsukwini zokugcina. Ekhuluma ngesixwayiso sikaKristu ngokubhujiswa kweJerusalema maqondana noHezekeli noJohane besembonweni wethempeli, uSister White wabhala:
“While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.
“Kambe zvazvo zviporofita izvi zvakazadzikiswa muchikamu pakuparadzwa kweJerusarema, zvine kushandiswa kwakanyatsonanga kumazuva okupedzisira.
“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of.” Testimonies, volume 5, 753.
“Re eme mo moeding wa ditiragalo tse dikgolo le tse boitshepo. Boporofeti bo tloga bo diragadiwa ka bofefo. Morena o fa mojako. Gaufi jaana go tla bulega fa pele ga rona paka e e tletseng kgatlhego e kgolo e e kgololang tsotlhe mo go botlhe ba ba tshelang. Dikganetsano tsa bogologolo di tla tsosolosiwa; dikganetsano tse disha di tla tsoga. Ditiragalo tse di tla dirwang mo lefatsheng la rona ga di ise le tsotlhe di ka bo di lorilwe.” Testimonies, volume 5, 753.
In chapter four, Ezekiel was directed to act out a parable that was emphasizing the ‘sign of the siege.’ Ezekiel acted out a parable five times in his book which his brethren refused to see. Ezekiel spoke five times to his brethren and they refused to hear. His acted parables and messages illustrate a fivefold class of foolish virgins who refuse to receive the increase of ‘knowledge’ associated with his parables and words. Those words and parables were directly connected with the destruction of Jerusalem which has a “more direct application to the last days.”
Mu chipatulo 4, Ezekiyeli anauzidwa kuti achite fanizo losonyeza mwamphamvu ‘chizindikiro cha kuzingidwa kwa mzinda.’ Ezekiyeli anachita fanizo kasanu m’buku lake, koma abale ake anakana kuliona. Ezekiyeli anayankhula kasanu kwa abale ake, ndipo iwo anakana kumva. Mafanizo ake ochitidwa ndi mauthenga ake akusonyeza gulu la anamwali opusa la magawo asanu, amene amakana kulandira kuwonjezeka kwa ‘chidziwitso’ kogwirizana ndi mafanizo ake ndi mawu ake. Mawu amenewo ndi mafanizo amenewo zinali zogwirizana mwachindunji ndi chiwonongeko cha Yerusalemu, chimene chili ndi “kugwiritsidwa ntchito kwachindunji kwambiri ku masiku otsiriza.”
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.
Iwewo, mwanakomana womunhu, tora chidhinha, uchiise pamberi pako, ugodhirowa pamusoro pacho guta, iro Jerusarema; urikombe uchirwisa, uvake nhare ichirwisa, ukande murwi wokukomba uchirwisa; udzike musasa waro uchirwisa, uye uise makondobwe okupwanya masuo akaripoteredza. Uyezve, uzvitorere pani yesimbi, uiite rusvingo rwesimbi pakati pako neguta; ugotarisisa chiso chako kwariri, uye richakombwa, newewo ucharikomba. Ichi chichava chiratidzo kuimba yaIsraeri.
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.
Ulale pia kwa ubavu wako wa kushoto, nawe uweke juu yake uovu wa nyumba ya Israeli; kwa hesabu ya siku utakazolala juu yake, ndivyo utakavyouchukua uovu wao. Kwa maana nimekuwekea miaka ya uovu wao sawasawa na hesabu ya siku, siku mia tatu na tisini; ndivyo utakavyouchukua uovu wa nyumba ya Israeli. Na utakapozitimiza hizo, ulale tena kwa ubavu wako wa kuume, nawe utauchukua uovu wa nyumba ya Yuda siku arobaini; nimekuagizia kila siku kuwa mwaka mmoja. Kwa hiyo utauelekeza uso wako kuizingira Yerusalemu, na mkono wako utakuwa umefunuliwa, nawe utatoa unabii juu yake. Na tazama, nitakuwekea vifungo, nawe hutageuka kutoka ubavu huu kwenda ubavu ule, hata utakapozimaliza siku za kuizingira kwako. Ezekieli 4:1–8.
Sign
සලකුණ
The word “sign” is located nine times in the book of Ezekiel. In chapter four, the siege of Jerusalem is the “sign” to the house of Israel. In chapter twelve, Ezekiel is again a “sign” identifying the siege and destruction of Jerusalem.
Izwi elithi “sign” livela tiyimphindze letisishiyagalolunye encwadzini yaHezekeli. Esehlokweni sesine, kuvinjezelwa kweJerusalema “kuluphawu” endlini yaka-Israyeli. Esehlokweni selishumi nakubili, Hezekeli uphindze abe “luphawu” lolukhomba kuvinjezelwa nekubhujiswa kweJerusalema.
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. Therefore, thou son of man, prepare thee stuff for removing, and remove by day in their sight; and thou shalt remove from thy place to another place in their sight: it may be they will consider, though they be a rebellious house. Then shalt thou bring forth thy stuff by day in their sight, as stuff for removing: and thou shalt go forth at even in their sight, as they that go forth into captivity. Dig thou through the wall in their sight, and carry out thereby. In their sight shalt thou bear it upon thy shoulders, and carry it forth in the twilight: thou shalt cover thy face, that thou see not the ground: for I have set thee for a sign unto the house of Israel. Ezekiel 12:2–6.
மனுபுத்திரனே, நீர் கலகமுள்ள வீட்டாரின் நடுவில் வாசமாயிருக்கிறீர்; அவர்கள் காணக் கண்கள் உடையவர்களாயிருந்தும் காணாதவர்கள்; கேட்கக் காதுகள் உடையவர்களாயிருந்தும் கேளாதவர்கள்; ஏனெனில் அவர்கள் கலகமுள்ள வீட்டார். ஆகையால், மனுபுத்திரனே, நீர் அகதியாகப் போகிறவனுடைய சுமைகளைத் தயார் செய்து, அவர்கள் காணும்படி பகலில் இடம்பெயர்க; அவர்கள் காணும்படி உம்முடைய இடத்திலிருந்து வேறொரு இடத்திற்குப் போகவேண்டும்; அவர்கள் கலகமுள்ள வீட்டாராயிருந்தாலும், ஒருவேளை சிந்தித்துணரலாம். பின்னர், அவர்கள் காணும்படி, அகதியாகப் போகிறவனுடைய சுமைகளைப்போல், பகலில் உம்முடைய சுமைகளை வெளியே கொண்டு வாரும்; மாலைக்காலத்தில், சிறைக்கொண்டு போகப்படுகிறவர்கள் புறப்படுவதுபோல, அவர்கள் காணும்படி நீர் புறப்படவேண்டும். அவர்கள் காணும்படி சுவரைத் துளைத்து, அதின் வழியாக எடுத்துக்கொண்டு போகவேண்டும். அவர்கள் காணும்படி அதைப் உமது தோளின்மேல் சுமந்து, அந்திமயக்கத்தில் வெளியே கொண்டு போகவேண்டும்; நீர் நிலத்தைக் காணாதபடிக்கு உமது முகத்தை மூடிக்கொள்ளவேண்டும்; ஏனெனில் நான் உம்மை இஸ்ரவேல் வீட்டாருக்கு ஒரு அடையாளமாக வைத்திருக்கிறேன். எசேக்கியேல் 12:2–6.
When the rebellious house saw the acted-out parable, they knew not what it meant, so they asked Ezekiel to explain.
Indlu eyihlamukelako nayibona umfanekiso wesiphrofetho owawudlalisiwe, kayizange ikuzwisise lokho okwakutshiwo yiwo; ngakho yacela uHezekheli ukuba akuchaze.
Son of man, hath not the house of Israel, the rebellious house, said unto thee, What doest thou? Say thou unto them, Thus saith the Lord God; This burden concerneth the prince in Jerusalem, and all the house of Israel that are among them. Say, I am your sign: like as I have done, so shall it be done unto them: they shall remove and go into captivity. Ezekiel 12:9–11.
Mwanakomana womunhu, ko imba yaIsraeri, iyo imba inopanduka, haina here kukuudza ichiti, “Uri kuitei?” Uti kwavari, “Zvanzi naIshe Jehovha: Chirevo ichi chinobata muchinda ari muJerusarema, neimba yose yaIsraeri iri pakati pavo.” Uti, “Ini ndiri chiratidzo chenyu; sezvandakaita, ndizvo zvichaitwawo kwavari; vachatamiswa, vaende muutapwa.” Ezekieri 12:9–11.
The siege of Jerusalem is a sign for God’s people in the latter days.
Ukuzingelwa kweJerusalema kuluphawu kubantu bakaNkulunkulu ezinsukwini zokugcina.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘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.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12....
“Mumwe nomumwe wevaporofita vekare akataura zvishoma pamusoro penguva yavo kupfuura pamusoro penguva yedu, zvokuti kuporofita kwavo kunoshanda kwatiri. ‘Zvino zvinhu izvi zvose zvakavawira kuti zvive mienzaniso; uye zvakanyorwa kuti zvive yambiro yedu, isu tasvikirwa nokuguma kwenyika.’ 1 Vakorinde 10:11. ‘Havana kushumira ivo pachavo, asi isu, pazvinhu izvo zvino zvaparidzirwa kwamuri navakakuparidzirai evhangeri noMweya Mutsvene wakatumwa achibva kudenga; zvinhu izvo vatumwa vanoshuva kutarisisa mazviri.’ 1 Petro 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Bibele yi hlayisele yi tlhela yi boha swin’we swilo swa yona hinkwaswo swa nkoka hikwalaho ka rixaka leri ra makumu. Hinkwaswo swiendlakalo leswikulu ni swiendlo hinkwaswo leswi tshembekaka swa matimu ya Testamente ya Khale a swi vile kona, naswona swa ha tlhela swi vuyelela evandlheni emasikwini lawa ya makumu.” Selected Messages, buku ya 3, 338, 339.
This Same Day
Ulu Suku Lwaelolunye##
Ezekiel in the acted parable of the ‘siege and destruction of Jerusalem’ is a sign for God’s people in the latter days.
Esekele, katika mfano wa kinabii uliotendwa wa “kuzingirwa na kuangamizwa kwa Yerusalemu,” ni ishara kwa watu wa Mungu katika siku za mwisho.
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.
Uye mugore rechipfumbamwe, nomwedzi wegumi, pazuva regumi romwedzi, shoko raJehovha rakasvika kwandiri, richiti: Mwanakomana womunhu, nyora zita rezuva iri, iro zuva iri chairo; mambo weBhabhironi atanga kurwisa Jerusarema nezuva iri chairo.
And utter a parable unto the rebellious house, and say unto them, Thus saith the Lord God; Set on a pot, set it on, and also pour water into it: Gather the pieces thereof into it, even every good piece, the thigh, and the shoulder; fill it with the choice bones. Take the choice of the flock, and burn also the bones under it, and make it boil well, and let them seethe the bones of it therein. Wherefore thus saith the Lord God; Woe to the bloody city, to the pot whose scum is therein, and whose scum is not gone out of it! bring it out piece by piece; let no lot fall upon it. For her blood is in the midst of her; she set it upon the top of a rock; she poured it not upon the ground, to cover it with dust; That it might cause fury to come up to take vengeance; I have set her blood upon the top of a rock, that it should not be covered.
Uye undi nendimi kuimba inthanthi endlini ehlubukayo, uthi kubo: Itsho njalo iNkosi uJehova: Beka imbiza, uyibeke, uthele lamanzi kuyo; qoqa izingcezu zayo uzifake kuyo, zonke izingcezu ezinhle, ithanga lehlombe; uyigcwalise ngamathambo akhethiweyo. Thatha okukhethiweyo emhlambini, utshise lamathambo ngaphansi kwayo, uyibilise kuhle, bavuthise amathambo ayo phakathi kwayo. Ngakho itsho njalo iNkosi uJehova: Maye kuwo umuzi wegazi, imbiza elenhlabithi yayo phakathi kwayo, lenhlabithi yayo engaphumanga kuyo! Yikhuphe isiqephu ngesiqephu; makungaweli inkatho phezu kwayo. Ngoba igazi lalo liphakathi kwalo; lalibeka phezu kwedwala elingelele; alizange lilithele emhlabathini, ukuba lilimbozwe ngothuli; ukuze kubangele ulaka lukhuphuke luthathe impindiselo; ngilibeke igazi lalo phezu kwedwala elingelele, ukuze lingambozwa.
Therefore thus saith the Lord God; Woe to the bloody city! I will even make the pile for fire great. Heap on wood, kindle the fire, consume the flesh, and spice it well, and let the bones be burned. Then set it empty upon the coals thereof, that the brass of it may be hot, and may burn, and that the filthiness of it may be molten in it, that the scum of it may be consumed. She hath wearied herself with lies, and her great scum went not forth out of her: her scum shall be in the fire. In thy filthiness is lewdness: because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee. I the Lord have spoken it: it shall come to pass, and I will do it; I will not go back, neither will I spare, neither will I repent; according to thy ways, and according to thy doings, shall they judge thee, saith the Lord God.
Naizvozvo Jehovha Mwari anoti: Une nhamo, iwe guta reropa! Ini ndichaita murwi wehuni kuti uve mukuru. Unganidzai huni, mutindidze moto, bvisai nyama yose, muiise zvinonhuhwira zvayo zvakanaka, mapfupa ngaatsve. Ipapo mugate racho risaise risina chinhu pamusoro pemazimbe aro, kuti ndarira yaro ipise, ibvirire, uye kuti tsvina yarwo inyauke mukati maro, kuti furo rarwo ripere. Rakazvinetesa nenhema dzaro, asi furo raro guru harina kubuda mariri; furo raro richava mumoto. Mutsvina mako mune unzenza; nokuti ndakakuchenesa, asi iwe hauna kucheneswa; hauchazombicheneswi patsvina yako kusvikira ndazorodza hasha dzangu pamusoro pako. Ini Jehovha ndazvitaura; zvichaitika, uye ndichazviita; handingadzoki shure, handingaregi, uye handingazvidembi; vachakutonga zvinoenderana nenzira dzako, uye zvinoenderana nezvawakaita, ndizvo zvinotaura Ishe Jehovha.
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?
Izwi raJehovha rakauyazve kwandiri richiti, Mwanakomana womunhu, tarira, ndinokutorera nechiro chimwe choga chinodikamwa nameso ako; asi haufaniri kuchema kana kurira, uye misodzi yako ngairege kuyerera. Dzora kuungudza; usachemedza vakafa; sunga nguwani yako pamusoro wako, uise shangu dzako patsoka dzako, usafukidza miromo yako, uye usadya chingwa chavanhu. Naizvozvo ndakataura kuvanhu mangwanani; zvino madekwana mudzimai wangu akafa; uye mangwanani ndakaita sezvandakanga ndarairwa. Vanhu vakati kwandiri, Haungatiudzi here kuti zvinhu izvi zvinorevei kwatiri, zvauri kuita 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. 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. Ezekiel 24:1–24.
Ipapo ndakavapindura ndichiti, Shoko raJehovha rakasvika kwandiri, richiti, Taura kuimba yaIsraeri, uti, Zvanzi naIshe Jehovha: Tarirai, ndichasvibisa nzvimbo yangu tsvene, rukudzo rwesimba renyu, chinodikanwa nameso enyu, nechinhu chinonzwirwa tsitsi nomweya yenyu; uye vanakomana venyu navanasikana venyu vamakasiya vachawa nomunondo. Imi muchaita sezvandakaita ini: hamungafukidzi miromo yenyu, kana kudya chingwa chavanhu. Ngowani dzenyu dzichava pamisoro yenyu, neshangu dzenyu dzichava patsoka dzenyu; hamungachemi kana kuungudza; asi muchapererwa nokuda kwezvakaipa zvenyu, muchigomera mumwe nomumwe kuna mumwe wake. Naizvozvo Ezekieri achava chiratidzo kwamuri; maererano nezvose zvaakaita, muchaitawo imi; uye kana izvi zvaitika, muchaziva kuti ndini Ishe Jehovha. Ezekieri 24:1–24.
Ezekiel is a sign who identifies the beginning siege and the ending destruction of Jerusalem, and thereafter; the captivity of the members of the Laodicean Seventh-day Adventist church.
Hesekieri chiratidzo chinoratidza kutanga kwekukombwa nepakupedzisira kuparadzwa kweJerusarema, uye pashure paizvozvo; kutapwa kwenhengo dzechechi yeSeventh-day Adventist yeRaodhikia.
“When Christ looked down from the crest of Olivet, He saw this state of things existing in every church. The warnings come down to all that are following in the tread of the people of Jerusalem, who had such great light. This people is before us as a warning. By rejecting God’s warnings in this our day, men are repeating the sin of Jerusalem. The Lord sees what the human agent does not see and will not see—the outcome of all the human devising in Battle Creek. He has done all that a God could do. He has flashed light before the eyes of the people, that their sins might not reach the boundary where repentance cannot be felt. But by a long process of departure from just and righteous principles, men have placed themselves where light and truth, justice and mercy, are not discerned. This course has become part of their very nature.” Testimonies, volume 8, 68.
“ଆଳୀବ ପର୍ବତର ଶିଖରରୁ ଯେତେବେଳେ ଖ୍ରୀଷ୍ଟ ତଳକୁ ଚାହିଲେ, ସେ ପ୍ରତ୍ୟେକ ମଣ୍ଡଳୀରେ ଏହିପରି ଅବସ୍ଥା ବିଦ୍ୟମାନ ଥିବାକୁ ଦେଖିଲେ। ଯେମାନେ ଯିରୁଶାଲେମର ଲୋକମାନଙ୍କ ପଦଚିହ୍ନରେ ଚାଲୁଛନ୍ତି, ଯେମାନଙ୍କ ପାଖରେ ଏତେ ବଡ଼ ଆଲୋକ ଥିଲା, ସେମାନଙ୍କ ସବୁଙ୍କ ପାଇଁ ଏହି ସତର୍କବାଣୀମାନେ ଅବତରିତ ହୁଅନ୍ତି। ଏହି ଜନସମୂହ ଆମ ସମ୍ମୁଖରେ ଏକ ସତର୍କବାଣୀ ଭାବେ ରହିଛି। ଆମର ଏହି ଦିନରେ ଈଶ୍ୱରଙ୍କ ସତର୍କବାଣୀକୁ ପ୍ରତ୍ୟାଖ୍ୟାନ କରି, ଲୋକମାନେ ଯିରୁଶାଲେମର ପାପକୁ ପୁନରାବୃତ କରୁଛନ୍ତି। ମାନବୀୟ ପ୍ରତିନିଧି ଯାହା ଦେଖେନାହିଁ ଏବଂ ଦେଖିବାକୁ ମଧ୍ୟ ଇଚ୍ଛା କରେନାହିଁ, ପ୍ରଭୁ ସେହିକଥା ଦେଖନ୍ତି—ବ୍ୟାଟଲ କ୍ରୀକ୍ରେ ସମସ୍ତ ମାନବୀୟ ଯୋଜନା-ଉଦ୍ଭାବନର ପରିଣାମ। ସେ ଈଶ୍ୱର ଭାବେ ଯାହା କିଛି କରିପାରନ୍ତା, ସେ ସବୁ କରିଛନ୍ତି। ସେ ଜନସାଧାରଣର ଚକ୍ଷୁସମ୍ମୁଖରେ ଆଲୋକ ଚମକାଇଦେଇଛନ୍ତି, ଯେଣେକି ସେମାନଙ୍କର ପାପ ଏମିତି ସୀମାକୁ ନ ପହଞ୍ଚେ, ଯେଉଁଠାରେ ପଶ୍ଚାତ୍ତାପକୁ ଅନୁଭବ କରାଯାଇପାରେ ନାହିଁ। କିନ୍ତୁ ନ୍ୟାୟସଂଗତ ଓ ଧର୍ମିକ ସିଦ୍ଧାନ୍ତମାନଙ୍କଠାରୁ ଦୀର୍ଘକାଳୀନ ଭ୍ରଷ୍ଟଚ୍ୟୁତିର ପ୍ରକ୍ରିୟା ଦ୍ୱାରା, ଲୋକମାନେ ନିଜମାନଙ୍କୁ ଏମିତି ସ୍ଥାନରେ ରଖିଦେଇଛନ୍ତି, ଯେଉଁଠାରେ ଆଲୋକ ଓ ସତ୍ୟ, ନ୍ୟାୟ ଓ କୃପାକୁ ପରିଚ୍ଛେଦ କରାଯାଏ ନାହିଁ। ଏହି ପଥଚଳନା ସେମାନଙ୍କର ସ୍ୱଭାବର ଅତ୍ୟନ୍ତ ଅଂଶ ହୋଇପଡ଼ିଛି।” Testimonies, volume 8, 68.
Two Witnesses of Alpha and Omega
Mbangi Zviviri zvaAlpha naOmega
Ezekiel had been supernaturally made dumb, and he was informed when Jerusalem fell, he would again be able to speak, and that he would then be a ‘sign.’ Ezekiel’s lack of mourning his wife’s death marked the alpha sign at the beginning of the siege, and Ezekiel’s mouth being opened when Jerusalem fell was the omega sign. The siege unto the destruction is marked by a sign in the beginning and ending. Within the same illustration, a second witness to an alpha and omega sign is represented as the death of the “desire of Ezekiel’s eyes” as the alpha and the death of the people’s “desire of eyes” is the omega sign of the period. The period of one and a half years bears two witnesses of an alpha and an omega. The death of Ezekiel’s wife represented the captivity and trampling down of the host, and the omega death of Jerusalem represented the trampling down of the sanctuary.
Hezekieri akaitwa bubu nenzira inoshamisa, uye akaudzwa kuti Jerusarema parakawa, aizokwanisazve kutaura, uye kuti panguva iyoyo aizova “chiratidzo.” Kusachema kwaHezekieri pakufa komukadzi wake kwakaratidza chiratidzo chealpha pakutanga kwekukombwa, uye muromo waHezekieri kuzarurwa pakawa Jerusarema ndicho chaiva chiratidzo cheomega. Kukombwa kusvika pakuparadzwa kunoratidzirwa nechiratidzo pakutanga uye pakuguma. Mukati memufananidzo iwoyo mumwe chete, chapupu chechipiri chechiratidzo chealpha neomega chinomirirwawo sekufa kwe“chishuvo chamaziso aHezekieri” sealpha, uye kufa kwe“chishuvo chamaziso” avanhu ndicho chiratidzo cheomega chenguva iyoyo. Nguva yegore rimwe nehafu inobereka zvapupu zviviri zvealpha neomega. Kufa komukadzi waHezekieri kwakamiririra kutapwa nekutsikwa-tsikwa kwehondo, uye rufu rweomega rweJerusarema rwakamiririra kutsikwa-tsikwa kwenzvimbo tsvene.
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 24:24–27.
Sai Hezekieri chiratidzo kwamuri; sezvose zvaakaita, nemi muchaitawo; uye kana izvi zvaitika, muchaziva kuti ndini Ishe Jehovha. Uyezve, iwe mwanakomana womunhu, hazvingaiti here kuti pazuva randichavatorera simba ravo, mufaro wokubwinya kwavo, chinodiwa nameso avo, nechavanotarisira nomwoyo yavo, ivo vanakomana vavo navanasikana vavo, iye anenge apukunyuka nezuva iro achauya kwauri, kuti akunzwe nenzeve dzako? Pazuva iro muromo wako uchazarurirwa iye anenge apukunyuka, uye uchataura, usingazovizve mbeveve; naizvozvo uchava chiratidzo kwavari, uye vachaziva kuti ndini Jehovha. Hezekieri 24:24–27.
Six Deaths
죽음 여섯 가지
The death of Ezekiel’s wife marks the beginning of the siege and the death of Jerusalem, who is prophetically Christ’s bride, and illustrates the soon-coming Sunday law, which is preceded by a period represented by the siege. The period of the siege and the destruction are two distinct, though directly connected waymarks. The siege is a period of time, and the destruction is a point in time. The destruction is the Sunday law that is preceded by the period of the formation of the image of the beast. The period of the image of the beast concludes with the mark of the beast. When Jesus identified the sign of the destruction of Jerusalem in Matthew twenty-four, He also referenced the days of Noah.
Ku fa ka wansati wa Ezekiele ku kombisa ku sungula ka ku rhendzeriweriwa ka muti ni ku fa ka Yerusalema, loyi hi vuprofeta a nga mutekiwa wa Kriste, naswona ku kombisa nawu wa Sonto lowu tshinelaka ku ta, lowu rhangeriwaka hi nkarhi lowu yimeleriwaka hi ku rhendzeriweriwa ka muti. Nkarhi wa ku rhendzeriweriwa ka muti ni ku lovisiwa ka wona i swikombiso swimbirhi leswi hambaneke, hambileswi swi hlanganeke hi ku kongoma. Ku rhendzeriweriwa ka muti i nkarhi wo karhi, kasi ku lovisiwa ka wona i xinkadyana xa nkarhi. Ku lovisiwa koloko i nawu wa Sonto lowu rhangeriweke hi nkarhi wa ku vumbiwa ka xifaniso xa xivandzana. Nkarhi wa xifaniso xa xivandzana wu hela hi xikombiso xa xivandzana. Loko Yesu a kombisa xikombiso xa ku lovisiwa ka Yerusalema eka Matewu makume mambirhi na mune, u tlhele a boxa masiku ya Nowa.
But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Matthew 24:37–39.
Asi sezvakanga zvakaita mumazuva aNoa, ndizvo zvazvichaitawo pakuuya kwoMwanakomana womunhu. Nokuti sezvavakanga vari mumazuva akatangira mafashamo, vachidya nokunwa, vachiroora nokuroorwa, kusvikira pazuva rakapinda Noa muareka, uye havana kuziva kusvikira mafashamo auya, akavabvisa vose; ndizvo zvazvichaitawo pakuuya kwoMwanakomana womunhu. Mateo 24:37–39.
In the days of Noah, the door of probation was closed, thus typifying the soon-coming Sunday law, that is also typified by the door closing on October 22, 1844. The period from the Exeter camp meeting of August 12–17 in 1844, represents a prophetic period that leads to a closed door.
Emasikwini kaNowa, umnyango wesikhathi somusa wavalwa; ngalokho kwafaniswa ngomfanekiso umthetho weSonto ozayo maduze, nawo futhi ofanekiswa ukuvalwa komnyango ngo-Okthoba 22, 1844. Isikhathi esisukela emhlanganweni wekamu wase-Exeter ka-Agasti 12–17 ngowe-1844, simelela isikhathi esiprofethiweyo esiholela emnyango ovaliwe.
In the days of Noah, Noah represented the third angel and the third angel arrived at the closed door of October 22, 1844. In the days of Noah, which according to Jesus would be as “the coming of the Son of man,” the three angels of Revelation fourteen led to the closed door. William Miller represented the first angel’s message, and was typified by Enoch in the days of Noah. Jude identifies Enoch’s message as a parallel to Miller’s message.
Emasikwini kaNowa, uNowa wayemele ingelosi yesitsatfu, futsi ingelosi yesitsatfu yafika emnyango lovaliwe wa-22 October 1844. Emasikwini kaNowa, lokwatsi ngekwemaVi aJesu kuyawuba njengase “kuzeni kweNdvodzana yemuntfu,” tingelosi letintsatfu teSambulo 14 taholela emnyango lovaliwe. William Miller wayemele umlayeto wengelosi yekucala, futsi wayefanekiswa ngu-Enoki emasikwini kaNowa. Juda ukhomba umlayeto wa-Enoki njengalofanako nemlayeto waMiller.
And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. Jude 1:14, 15.
Uye Enokiwo, wechinomwe kubva kuna Adhamu, akaporofita pamusoro pavo, achiti, Tarirai, Ishe anouya nezviuru zvake zvitsvene zvine gumi, kuti aite kutonga pamusoro pavose, uye kuti ape mhosva kune vose vasingadi Mwari vari pakati pavo pamusoro pamabasa avo ose okusada Mwari avakaita mukusada Mwari, napamusoro pamashoko avo ose akaomarara akataurwa pamusoro pake navatadzi vasingadi Mwari. Judha 1:14, 15.
Miller’s first angel’s message announced the “judgment” as typified by Enoch’s message. Enoch’s beginning is marked as being the “seventh from Adam.” Miller’s message began and ended with the arrival of the “seven times” against the northern kingdom and forty-six years later the third angel arrived on October 22, 1844 when the “seven times” against the southern kingdom was fulfilled. Both Enoch and Miller, who were messengers of the judgment hour, began with the number seven being identified. The period that began with Enoch, the seventh ended with seven days that the animals entered the ark until the door was supernaturally closed. Jesus always illustrates the end with the beginning.
Ujumbe wa malaika wa kwanza wa Miller ulitangaza “hukumu” kama ilivyofananishwa kwa njia ya ujumbe wa Henoko. Mwanzo wa Henoko umewekwa alama kuwa ndiye “wa saba tangu Adamu.” Ujumbe wa Miller ulianza na kuhitimishwa kwa kuwasili kwa “nyakati saba” juu ya ufalme wa kaskazini, na miaka arobaini na sita baadaye malaika wa tatu aliwasili tarehe 22 Oktoba 1844, wakati “nyakati saba” juu ya ufalme wa kusini zilipotimizwa. Wote wawili, Henoko na Miller, waliokuwa wajumbe wa saa ya hukumu, walianza huku namba saba ikitambulishwa. Kipindi kilichoanza na Henoko, ambaye alikuwa wa saba, kilihitimishwa kwa siku saba ambazo wanyama waliingia ndani ya safina hadi mlango ulipofungwa kwa njia ya kimuujiza. Yesu daima huonyesha mwisho kwa mwanzo.
Enoch begat Methuselah, who in turn begat Lamech. Lamech and Methuselah represent the second angel's message and also the message of the midnight cry. The midnight cry progressed unto the closed door, and is thus represented by Methuselah who died the year of the flood. Lamech represented the second angel’s message, and Lamech died five years before the flood. The five years from the death of Lamech unto the death of Methuselah when the door closed, typified the death of Ezekiel’s bride marking the beginning of the period that led to the death of Christ’s bride represented by Methuselah.
Enoka alizaa Methusela, naye Methusela akamzaa Lameki. Lameki na Methusela wanawakilisha ujumbe wa malaika wa pili na pia ujumbe wa kilio cha usiku wa manane. Kilio cha usiku wa manane kiliendelea hadi kwenye mlango uliofungwa, na hivyo kinawakilishwa na Methusela aliyekufa mwaka wa gharika. Lameki aliuwakilisha ujumbe wa malaika wa pili, naye Lameki alikufa miaka mitano kabla ya gharika. Miaka mitano tangu kifo cha Lameki hadi kifo cha Methusela, wakati mlango ulipofungwa, ilikuwa mfano wa kifo cha bibi-arusi wa Ezekieli, kilichoashiria mwanzo wa kipindi kilichoongoza hadi kifo cha bibi-arusi wa Kristo, anayewakilishwa na Methusela.
Enoch typified the first angel that arrived in 1798, Lamech typified the second angel that arrived on April 19, 1844 and Methuselah typified the midnight cry from Exeter unto the closed door of October 22, 1844, that was typified by Noah. The five years from the death of Lamech unto the death of Methuselah typified the year and a half from 587 BC unto 586 BC. Those five years from Lamech to Methuselah typify five years from 1448 unto 1453.
Enoch a nga a fanekisela ntsumi yo sungula leyi fikeleke hi 1798, Lamech a fanekisela ntsumi ya vumbirhi leyi fikeleke hi ti 19 ta Dzivamisoko, 1844, naswona Methuselah a fanekisela xirilo xa exikarhi ka vusiku ku suka e-Exeter ku ya fika eka nyangwa lowu pfariweke wa ti 22 ta Nhlangula, 1844, leswi a swi fanekiseriwe hi Nowa. Malembe ya ntlhanu ku sukela eku feni ka Lamech ku ya fika eku feni ka Methuselah a ma fanekisela lembe ni hafu ku sukela hi 587 BC ku ya fika hi 586 BC. Malembe wolawo ya ntlhanu ku suka eka Lamech ku ya eka Methuselah ma fanekisela malembe ya ntlhanu ku sukela hi 1448 ku ya fika hi 1453.
On October 31, 1448, John Palaiologos died and his brother, Constantine the eleventh, (the last Constantine) sought permission to ascend the throne of eastern Rome from the Islamic Turkish power. His submission on July 27, 1299, fulfilled the second one hundred and fifty years of Revelation nine set forth in verse ten. Five years after John Palaiologos death, his brother Constantine the eleventh died upon the walls of Constantinople as Mehmed II conquered the Byzantine empire of eastern Rome. Mehmed is the Turkish derivation of Mohammed, so the death of the first Mohammed in 632, which began the first one hundred and fifty year prophecy of Revelation nine, (located in verse five), and which ended with the death of the last Constantine at the hands of ‘Mohammed the second’ eight hundred and twenty-one years later. Five years before his death Mohammed had predicted the demise of Rome and it was accomplished by the Turk named Mohammed the second.
ថ្ងៃទី ៣១ ខែតុលា ឆ្នាំ ១៤៤៨ ចន ប៉ាឡៃអូឡូហ្គូស បានសោយទិវង្គត ហើយប្អូនប្រុសរបស់ទ្រង់ គឺ កុងស្តង់ទីន ទីដប់មួយ (កុងស្តង់ទីន ចុងក្រោយ) បានស្វែងរកការអនុញ្ញាតពីអំណាចទួរគីឥស្លាម ដើម្បីឡើងគ្រងរាជ្យលើរ៉ូមខាងកើត។ ការចុះចូលរបស់គាត់នៅថ្ងៃទី ២៧ ខែកក្កដា ឆ្នាំ ១២៩៩ បានបំពេញរយៈពេលមួយរយហាសិបឆ្នាំទីពីរ នៃវិវរណៈ ជំពូក ៩ ដូចដែលបានបង្ហាញនៅក្នុងខទី ១០។ ប្រាំឆ្នាំបន្ទាប់ពីការសោយទិវង្គតរបស់ ចន ប៉ាឡៃអូឡូហ្គូស ប្អូនប្រុសរបស់ទ្រង់ កុងស្តង់ទីន ទីដប់មួយ បានស្លាប់នៅលើកំពែងទីក្រុងកុងស្តង់ទីនូបល ខណៈដែល មេហ្មេដ ទី ២ បានវាយដណ្ដើមយកចក្រភពប៊ីហ្សង់ទីន នៃរ៉ូមខាងកើត។ មេហ្មេដ គឺជាទម្រង់ឈ្មោះទួរគីនៃ មូហាំម៉ាត់ ដូច្នេះ ការស្លាប់របស់ មូហាំម៉ាត់ ទីមួយ ក្នុងឆ្នាំ ៦៣២ ដែលបានចាប់ផ្តើមទំនាយមួយរយហាសិបឆ្នាំទីមួយ នៃវិវរណៈ ជំពូក ៩ (ដែលស្ថិតនៅក្នុងខទី ៥) បានបញ្ចប់ដោយការស្លាប់របស់ កុងស្តង់ទីន ចុងក្រោយ ក្រោមដៃរបស់ «មូហាំម៉ាត់ ទីពីរ» ប្រាំបីរយម្ភៃមួយឆ្នាំក្រោយមក។ ប្រាំឆ្នាំមុនការស្លាប់របស់ខ្លួន មូហាំម៉ាត់ បានទាយទុកជាមុនអំពីការបញ្ចប់របស់រ៉ូម ហើយវាត្រូវបានសម្រេចដោយជនទួរគីម្នាក់ឈ្មោះ មូហាំម៉ាត់ ទីពីរ។
Constantine the last, the eleventh, died in the battle of Constantinople, thus identifying five years from the death of his brother John to his death. Those five years were typified by the five years from the death of Lamech, the son, unto the death of Methuselah, the father, five years later when the door closed upon the ark. Thus, the death of Ezekiel’s bride was typified by the death of Lamech, and together they provide witness to the death of John Palaiologos in 1448. The subsequent death of Methuselah aligns with the death of Christ’s bride and the destruction of Jerusalem in 586 BC, and together they align with the death of Constantine the eleventh.
Konstantine wa vumbiliro, wa khumi na moya, wafwile pa nkhondo ya ku Constantinople, mwakutero wakulongora vyaka vinkhondi kufuma pa nyifwa ya mubali wake Yohane kufika pa nyifwa yake. Vyaka vinkhondi ivi vikayimiririka na vyaka vinkhondi kufuma pa nyifwa ya Lameki, mwana, kufika pa nyifwa ya Metusela, dada, vyaka vinkhondi pamanyuma apo muryango ukajarikira pa chingalaŵa. Ntheura, nyifwa ya muwoli wa Ezekieli yikayimiririka na nyifwa ya Lameki, ndipo pamoza vikupereka ukaboni pa nyifwa ya Yohane Palaiologos mu 1448. Nyifwa yakulondezgapo ya Metusela yikukolerana na nyifwa ya muwoli wa Khristu ndiposo kuparanyika kwa Yerusalemu mu 586 BC, ndipo pamoza vikukolerana na nyifwa ya Konstantine wa khumi na moya.
The three witnesses of a prophetic period that begins and ends with a death, illustrate the period of the formation of the image of the beast that concludes with the mark of the beast, and it aligns with the proclamation of the midnight cry in Millerite history and the formation of the image of the beast that concludes with the mark of the beast in our current history. When the mark of the beast is fulfilled at the soon-coming Sunday law, the prophetic “speaking” arrives in agreement with Ezekiel being able to “speak” upon his own volition when Jerusalem was destroyed.
Mashahidi watatu wa kipindi cha unabii kinachoanza na kuishia kwa kifo, wanaonyesha kipindi cha kufanyizwa kwa sanamu ya mnyama kinachokamilika kwa alama ya mnyama, nacho kinalingana na kutangazwa kwa kilio cha usiku wa manane katika historia ya Wamillerite na kufanyizwa kwa sanamu ya mnyama kunakokamilika kwa alama ya mnyama katika historia yetu ya sasa. Alama ya mnyama itakapotimizwa katika sheria ya Jumapili inayokuja upesi, “kunena” kwa kinabii kutafika kwa upatano na Ezekieli kuweza “kunena” kwa hiari yake mwenyewe wakati Yerusalemu ulipoharibiwa.
Speaking
Kutaura
At the Sunday law, which is typified by the destruction of Jerusalem, the prophetic speaking of the United States is marked as the false prophet speaks as a dragon.
Panguva yomurayiro weSvondo, unofananidzirwa nokuparadzwa kweJerusarema, kutaura kwechiprofita kweUnited States kunoratidzwa apo muporofita wenhema anotaura sedhiragoni.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.
Ndzi tlhela ndzi vona xivandzana xin’wana xi huma emisaveni; naswona a xi ri ni timhondzo timbirhi to fana ni ta xinyimpfana, naswona a xi vulavula kukota dragona. Nhlavutelo 13:11.
At the Sunday law, Balaam strikes his ass a third time, and the ass then speaks.
Pa mulayo wa Ciyenga, Balamu akomena mbunda yakwe bwa butatu, kabotu mbunda yoola.
And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? And Balaam said unto the ass, Because thou hast mocked me: I would there were a sword in mine hand, for now would I kill thee. And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ever since I was thine unto this day? was I ever wont to do so unto thee? And he said, Nay. Numbers 22:28–30.
ហើយព្រះអម្ចាស់បានបើកមាត់លារបស់បាឡាម ហើយនាងបាននិយាយទៅកាន់បាឡាមថា៖ «តើខ្ញុំបានធ្វើអ្វីដល់អ្នក បានជាអ្នកវាយខ្ញុំបីដងដូច្នេះ?» បាឡាមក៏ឆ្លើយទៅលាថា៖ «ដោយព្រោះឯងបានចំអកឲ្យខ្ញុំ; ប្រសិនបើមានដាវនៅក្នុងដៃខ្ញុំ ម្ល៉េះសមខ្ញុំនឹងសម្លាប់ឯងឥឡូវនេះហើយ»។ លាក៏និយាយទៅកាន់បាឡាមថា៖ «តើខ្ញុំមិនមែនជាលារបស់អ្នកទេឬ ដែលអ្នកធ្លាប់ជិះតាំងពីខ្ញុំជារបស់អ្នករហូតដល់ថ្ងៃនេះ? តើខ្ញុំធ្លាប់មានទម្លាប់ធ្វើដូច្នេះចំពោះអ្នកឬទេ?» ហើយគាត់បានឆ្លើយថា៖ «ទេ»។ ជនគណនា 22:28–30។
The false prophet speaks at the Sunday law and Islam also speaks at the Sunday law. Both are prophetically false prophets. At the Sunday law the ‘vision” of Habakkuk that tarried, speaks.
Muporofita wenhema anotaura panguva yomurayiro weSvondo, uye chiIslamwo chinotaurawo panguva yomurayiro weSvondo. Zvose zviri zviviri, pachiporofita, vaporofita venhema. Panguva yomurayiro weSvondo, “chiratidzo” chaHabhakuki chakanonoka, chinotaura.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
Ndzi kombela mi rindza hikuva xivono xa ha ri xa nkarhi lowu vekiweke; kambe emakumu xi ta vulavula, naswona a xi nge hembe. Hambiloko xi hlwela, xi rindzeleleni; hikuva hakunene xi ta ta, a xi nge hlweli. Habakkuk 2:3.
Habakkuk is the true prophet who speaks in contrast with the false prophets. The ‘vision’ of Habakkuk speaks through the mouth of formerly dumb Ezekiel, whose mouth is then opened. The promise of being God’s mouth was given to Jeremiah.
Habakkuk ndi mneneri weniweni amene amalankhula motsutsana ndi aneneri onyenga. “Masomphenya” a Habakkuk amalankhula kudzera m’kamwa mwa Ezekieli, amene poyamba anali wosalankhula, ndipo pamenepo pakamwa pake patsegulidwa. Lonjezo la kukhala pakamwa pa Mulungu linapatsidwa kwa Yeremiya.
Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:18, 19.
Ngi ba nga nga u leit shongshit shi junom, bad ba ka jingmong jong nga ka long kaba ym lah ban sumar, kaba kyntait ban koit? Hato men long shisha ha nga kum uba shukor, bad kum ki um kiba duh? Namar kata, kumne ong U Trai, Lada me kylla, te ngan wallam pat ia me, bad men ieng ha khmat jong nga: bad lada me pynmih ia kaba kordor na kaba jaboh, men long kum ka shyntur jong nga: ai ba kin wanphai sha me; hynrei wat wanphai ma me sha ki. Jeremiah 15:18, 19.
At the Sunday law, Zacharias's nine months of dumbness ended when he spoke and confirmed that his son’s name is to be John. Zacharias represented leadership who disbelieve the word of the third angel, and John represented the Elijah movement, the church that would usher in the Second Coming of Christ.
Pa mulandu wa Sabata, miyezi isanu ndi inayi ya kukhala chete kwa Zekariya inatha pamene anayankhula ndi kutsimikizira kuti dzina la mwana wake liyenera kukhala Yohane. Zekariya anayimira atsogoleri amene sakhulupirira mawu a mngelo wachitatu, ndipo Yohane anayimira gulu la Eliya, mpingo umene ukanadzetsa kubwera kwachiwiri kwa Khristu.
And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.
ចាការីបានទូលទៅកាន់ទេវទូតថា៖ «តើខ្ញុំនឹងដឹងការនេះដោយអ្វី? ដ្បិតខ្ញុំជាមនុស្សចាស់ ហើយភរិយារបស់ខ្ញុំក៏មានវ័យចាស់ណាស់ដែរ»។ ទេវទូតបានឆ្លើយទៅកាន់លោកថា៖ «ខ្ញុំគឺកាប្រ៊ីយ៉ែល ជាអ្នកឈរនៅចំពោះព្រះភក្ត្រព្រះជាម្ចាស់ ហើយត្រូវបានចាត់មកឲ្យនិយាយជាមួយអ្នក និងប្រាប់អ្នកអំពីដំណឹងល្អនេះ។ ហើយមើលចុះ អ្នកនឹងក្លាយជាមនុស្សគ ហើយមិនអាចនិយាយបាន រហូតដល់ថ្ងៃដែលការទាំងនេះបានសម្រេចឡើង ពីព្រោះអ្នកមិនបានជឿពាក្យរបស់ខ្ញុំ ដែលនឹងសម្រេចនៅតាមពេលកំណត់របស់វា»។
And the people waited for Zacharias, and marvelled that he tarried so long in the temple. And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless. Luke 1:18–22.
Na vanhu va rindzela Sakariya, va hlamala hikuva a hlwerile ngopfu etempeleni. Loko a humile, a nga ha swi koti ku vulavula na vona; kutani va lemuka leswaku a vone xivono etempeleni, hikuva a a va kombetela hi mavoko, naswona a tshama a nga vulavuli. Luka 1:18–22.
Zacharias was of the eighth course of priests.
Zakhariya aive weboka rechisere ravaprista.
There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. And they had no child, because that Elisabeth was barren, and they both were now well stricken in years. And it came to pass, that while he executed the priest’s office before God in the order of his course, According to the custom of the priest’s office, his lot was to burn incense when he went into the temple of the Lord. And the whole multitude of the people were praying without at the time of incense. Luke 1:5–10.
Kwakhala ezinsukwini zikaHerodi, inkosi yaseJudiya, umpristi othile ogama lakhe lalinguZakariya, wesigaba sika-Abiya; umkakhe wayengowamadodakazi ka-Aroni, igama lakhe lingu-Elizabhethi. Bobabili babelungile phambi kukaNkulunkulu, behamba ngayo yonke imiyalo nemithetho yeNkosi bengenasici. Kodwa babengenamntwana, ngokuba u-Elizabhethi wayeyinyumba, futhi bobabili base bekhulile kakhulu ngeminyaka. Kwase kusithi, ngesikhathi esenza umsebenzi wobupristi phambi kukaNkulunkulu ngokohlelo lwesigaba sakhe, ngokwesiko lomsebenzi wobupristi, inkatho yakhe yaba eyokushisa impepho lapho engena ethempelini leNkosi. Isixuku sonke sabantu sasisemkhulekweni ngaphandle ngesikhathi sokushiswa kwempepho. Luka 1:5–10.
All the prophets represent the latter days, and Zacharias went into the temple, as did Ezekiel. He was of the eighth course of priests, marking a symbol of the eight souls on Noah’s ark that went from the old to the new world. Both he and his wife were blameless, but Zacharias would doubt the words of Gabriel. The Millerite movement began as Philadelphian's (blameless) but transitioned to Laodicean's in 1856. In the latter days, the message of the angel is the message of the third angel, and Gabriel’s message to Zacharias represents the third angel’s message and also the Elijah message, as represented by John the Baptist.
Vaporofita vose vanomirira mazuva okupedzisira, uye Zakaria akapinda mutemberi, sezvakaitawo Ezekieri. Iye akanga ari weboka rechisere revaprista, zvichiratidza chiratidzo chemweya misere yaiva muareka yaNoa yakabva kunyika yekare ichienda kunyika itsva. Iye nomukadzi wake vakanga vasina chavangapomerwa, asi Zakaria aizopokana namashoko aGabrieri. Sangano reMillerite rakatanga riri revaFiradherifia (vasina chavangapomerwa) asi rakazoshanduka kuva revaRaodhikia muna 1856. Mumazuva okupedzisira, shoko romutumwa ndiro shoko romutumwa wechitatu, uye shoko raGabrieri kuna Zakaria rinomirira shoko romutumwa wechitatu uyewo shoko raEria, sezvinomiririrwa naJohani Mubhabhatidzi.
And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. And when Zacharias saw him, he was troubled, and fear fell upon him. But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. And thou shalt have joy and gladness; and many shall rejoice at his birth. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother’s womb. And many of the children of Israel shall he turn to the Lord their God. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. Luke 1:11–19.
Ari hɔnsɛe no mu no, ɔsoro bɔfo bi a ofi Awurade nkyɛn begyinaa aduhuam afɔremuka no nifa so. Na bere a Sakaria huu no no, ne ho yeraw no, na ehu kɔtoo ne so. Na ɔbɔfo no ka kyerɛɛ no sɛ, Nsuro, Sakaria; efisɛ wo mpaebɔ ate; na wo yere Elisabet bɛwo ɔbabarima ama wo, na wobɛto ne din Yohane. Na anigye ne ahosɛpɛw bɛyɛ wo dea; na bebree ani begye ne awo ho. Efisɛ ɔbɛyɛ kɛse wɔ Awurade ani so, na ɔrennom bobesa anaa nsa den biara; na wɔde Honhom Kronkron bɛhyɛ no ma fi ne na yafunu mu. Na Israel mma no mu bebree na ɔde wɔn bɛsan akɔ Awurade wɔn Nyankopɔn nkyɛn. Na ɔno na obedi n’anim wɔ Elia honhom ne tumi mu, sɛ ɔbɛdan agyanom koma akɔ mma no so, na asoɔdenfo akɔ atreneefo nyansa mu; na ɔde ɔman a wɔasiesie wɔn ho ato hɔ ama Awurade. Na Sakaria ka kyerɛɛ ɔbɔfo no sɛ, Dɛn na mede behu eyi? efisɛ meyɛ akwakoraa, na me yere nso abɔ akwakoraa yiye. Na ɔbɔfo no buaee no sɛ, Mene Gabriel a migyina Onyankopɔn anim; na wɔasoma me sɛ menkasa nkyerɛ wo, na menka asɛmpa yi nkyerɛ wo. Luka 1:11–19.
Zacharias doubted that the message of the Elijah to come would be fulfilled.
Sakhariya akakaikira kuti uthenga wa Eliya amene adzabwere udzakwaniritsidwa.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Tarirai! Ndichakutumirai Eria muprofita, zuva guru rinotyisa raShe risati rasvika; uye iye achadzorera mwoyo yamadzibaba kuvana vavo, nomwoyo yavana kumadzibaba avo, kuti ndirege kuuya ndikarova nyika nokutukwa. Maraki 4:5, 6.
Sister White, in the context of Ezekiel’s sealing of chapter nine, identifies why the leadership of the Laodicean Seventh-day Adventist church were typified by Zacharias’ unbelief.
Dade White, munyaya yokuiswa chisimbiso kwaEzekieri muchitsauko 9, vanotsanangura chikonzero nei hutungamiri hwechechi yeSeventh-day Adventist yeRaodhikia hwakafananidzirwa nokusatenda kwaZakaria.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
“Kirasi isinganzwi kurwadziwa pamusoro pokuderera kwavo pamweya, kana kuchema pamusoro pezvivi zvevamwe, richasiyiwa risina chisimbiso chaMwari. Ishe vanorayira vatumwa Vake, varume vane zvombo zvokuuraya mumaoko avo, vachiti: ‘Muitevere nomuguta, murove; ziso renyu ngarirege kuregerera, uye musava netsitsi: muuraye zvachose vakuru navaduku, mhandara, navana vaduku, navakadzi: asi musaswedera pedyo nomunhu upi noupi ane chiratidzo; mutange panzvimbo yangu tsvene. Ipapo vakatanga navakuru vakanga vari pamberi peimba.’”
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.
“Pano tinoona kuti kereke—nzvimbo tsvene yaShe—ndiyo yakatanga kunzwa kurohwa kwehasha dzaMwari. Vakuru, avo Mwari vaakanga vapa chiedza chikuru uye vakanga vakamira sevachengeti vezvinhu zvomweya zvavanhu, vakanga vatyora kuvimbwa kwavo. Vakanga vatora chimiro chokuti hatifaniri kutarisira zvishamiso nokuratidzwa kunooneka kwesimba raMwari sezvaiitwa mumazuva akare. Nguva dzashanduka. Mashoko aya anosimbisa kusatenda kwavo, uye vanoti: Ishe haangaite zvakanaka, uye haangaite zvakaipa. Ane ngoni dzakanyanyisa zvokuti haangashanyiri vanhu Vake mukutonga. Nokudaro ‘Rugare nokuchengeteka’ ndiko kuchema kunobva kuvanhu vasingazombosimudzazve inzwi ravo sehwamanda kuti varatidze vanhu vaMwari kudarika kwavo neimba yaJakobho zvivi zvayo. Imbwa idzi dzisingatauri dzakaramba kuhukura ndidzo dzinonzwa kutsiva kwakarurama kwaMwari agumburwa. Varume, mhandara, navana vaduku vose vanoparara pamwe chete.” Testimonies, vhoriyamu 5, 211.
Zacharias doubted the message of the third angel, which is the Elijah message that repeats the history of John the Baptist as well as the history of William Miller.
Sakariya akakahadzika shoko remutumwa wechitatu, rinova shoko raEria rinodzokorora nhoroondo yaJohani Mubhabhatidzi pamwe chete nenhoroondo yaWilliam Miller.
Five Months
Mwedzi Mitanu
Elisabeth hid her pregnancy for five months.
Elisabeth akafihla ukukhulelwa kwakhe izinyanga ezinhlanu.
And after those days his wife Elisabeth conceived, and hid herself five months, saying, Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men. And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth. Luke 1:24–26.
Na sanggeus eta poe, pamajikanana, nyaéta Elisabet, ngandeg, tuluy nyumputkeun dirina salila lima bulan, bari pokna, “Kitu Gusti parantos midamel ka sim kuring dina mangsa Mantenna ngalinggihkeun paningal-Na ka sim kuring, pikeun ngaleungitkeun kahinaan sim kuring di antara jalma-jalma.” Jeung dina bulan kagenep malaikat Jibril diutus ku Allah ka hiji kota di Galilea, anu dingaranan Nasaret. Lukas 1:24–26.
Zacharias was of the eighth course of priests, aligning with the circumcision of his son John on the eighth day, when Zacharias would again speak. He and his son John represent the eight souls who were on Noah’s ark, who were hid from the death brought by the flood waters for five months, or one hundred and fifty days. The one hundred and fifty days of the pregnancy and the flood waters align with the two periods of five months in Revelation nine.
Zakariah alikuwa wa zamu ya nane ya ukuhani, akipatana na tohara ya mwanawe Yohana siku ya nane, ndipo Zakariah angenena tena. Yeye pamoja na mwanawe Yohana wanawakilisha roho nane waliokuwa katika safina ya Nuhu, ambao walifichwa mbali na mauti iliyoletwa na maji ya gharika kwa miezi mitano, au siku mia moja na hamsini. Siku mia moja na hamsini za ujauzito na za maji ya gharika zinapatana na vipindi viwili vya miezi mitano katika Ufunuo tisa.
Zacharias and his son John also represent when the seventh church of Laodicea transitions unto the eighth church of Philadelphia. From Zacharias’ service during the eighth course unto his son John’s circumcision of the eighth day represents a prophetic period with the number eighth identifying the beginning and the ending. Within that prophetic period there is a five-month period representing a period of hiding.
Zakaria na mwana wakwe Yohana piya wakuimira para mpingo wa saba wa Laodikea ukusintha ukuya ku mpingo wa nane wa Filadelfia. Ukufuma ku utumiki wa Zakaria pa cikota ca nane ukufika ku kusengulwa kwa mwana wakwe Yohana pa bushiku bwa nane, cikuimira inshita ya busokololo umo umwenso wa nane ulandika intendekelo ne mpela. Muli iyo nshita ya busokololo mwaliba inshita ya myeshi isano, iyo iimirira inshita ya kwifisha.
The “speaking” of prophecy identifies the soon-coming Sunday law, so Zacharias speaks at the Sunday law, when his son is sealed, as represented by the act of circumcision. In that history, prior to the Sunday law when Zacharias speaks, at the end of five months, in the sixth month Mary visits Elisabeth and the Holy Spirit anoints Elisabeth, who as a woman represents the anointing of God’s church four months in advance of the soon-coming Sunday law.
“ንግግር” ትንቢት እቲ ቀረባ ዝመጽእ ሕጊ ሰንበት ይለልይ፤ ስለዚ ዘካርያስ ኣብቲ ሕጊ ሰንበት ይዛረብ፣ በቲ ግብሪ ግዝረት ከም ዝተወከለ ልጁ ምስ ተሓተመ። ኣብታ ታሪኽ፣ ቅድሚ ሕጊ ሰንበት ዘካርያስ ዝዛረበላ፣ ኣብ መወዳእታ ሓሙሽተ ኣዋርሕ፣ ኣብ ሻድሻይ ወርሒ ማርያም ንኤልሳቤጥ ትበጽሕ፤ መንፈስ ቅዱስ ድማ ንኤልሳቤጥ ይቕብኣ፣ እዚኣ ከም ሰበይቲ ንቕብኣት ቤተ ክርስቲያን ኣምላኽ ቅድሚ እቲ ቀረባ ዝመጽእ ሕጊ ሰንበት ብኣርባዕተ ኣዋርሕ ትውክል።
And Mary arose in those days, and went into the hill country with haste, into a city of Juda; And entered into the house of Zacharias, and saluted Elisabeth. And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me? For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord. Luke 1:39–45.
Y María wakajikátalipe ipan ne tonali, wan yáya ika niman ipan ne tepemej tlen altepetl de Judá; wan kalakik ichaj Zacarías, wan kintlajpaloj Elisabet. Wan omochij, ijkuak Elisabet kikák ne tlajpalolistli de María, ne konetl tsikuintik ipan iijtik; wan Elisabet temik ika ne Espíritu Santo. Wan otlajtoj chikawak ika se tlatolistli weyi, wan okijto: Timitstiochijtok intsajlan siwamej, wan tlatiochijtok ne tlakilotl de moijtik. ¿Wan kenik niyolij, para inan noTeko ma wits nechitati? Pampa xikita, san niman ijkuak ne tlatolistli de motlajpalolistli omokák ipan nonakas, ne konetl tsikuintik ipan noijtik ika pakilistli. Wan tlatiochijtli yes ne siwatl tlen omotlaneltokak; pampa mochijtiyas nochi tlen omoilwijkej itechpa tlen toteko. Lucas 1:39–45.
At the end of five months, Elisabeth spoke to Mary “with a loud voice,” praising Mary’s belief in Gabriel’s message, which in the latter days is the third angel’s message. Elisabeth’s husband Zacharias had disbelieved, but not Mary. Mary heard the message of Gabriel five months after Zacharias, so her belief in the third angel is marked as arriving after the hidden message of five month’s was revealed. The hidden message of five months in the latter days is the first five months of Revelation nine verse five. Mary represents the church of the latter days that accepts the third angel’s message, which includes a special unsealing of five months just before the speaking of the soon-coming Sunday law arrives roughly four months later.
Ekupheleni kwezinyanga ezinhlanu, u-Elisabethe wakhuluma kuMariya “ngezwi elikhulu,” emdumisa ngenxa yokukholwa kwakhe emlayezweni kaGabriyeli, okuthi ezinsukwini zokugcina ube ngumlayezo wengelosi yesithathu. UZakariya, umyeni ka-Elisabethe, wayengakholwanga, kodwa uMariya wakholwa. UMarkiya wezwa umyalezo kaGabriyeli ezinyangeni ezinhlanu emva kukaZakariya, ngakho ukukholwa kwakhe engelosini yesithathu kuphawulwa njengokufika ngemva kokwambulwa komyalezo ofihlekile wezinyanga ezinhlanu. Umyalezo ofihlekile wezinyanga ezinhlanu ezinsukwini zokugcina uyizinyanga ezinhlanu zokuqala zesAmbulo 9:5. UMariya umelela ibandla lezinsuku zokugcina elamukela umyalezo wengelosi yesithathu, ohlanganisa ukwambulwa okukhethekile kwezinyanga ezinhlanu ngaphambi nje kokufika kokukhulunywa komthetho weSonto ozayo masinyane cishe ezinyangeni ezine kamuva.
At the waymarks of Mary’s visit the movement of the first and second angels, represented by Zacharias and Elisabeth connects with the movement of the third angel represented by Mary and Joseph. Zacharias represents an official from a church that disbelieved the third angel’s message and Joseph the carpenter, represents a movement represented by self-supporting work. Adventism ends as it began, and it began as a movement, not an organized church structure. The movement of the one hundred and forty-four thousand represented by Joseph, Mary and Christ are direct relatives of the Millerite movement represented by Zacharias, Elisabeth and John, and the disbelief of 1863 is represented by Zacharias. 1863 represents disbelief of the first and second angel’s messages and the movement of the third angel represents the faith of Mary.
Pa tikhomo ta ulendo wa Maliya, kayendedwe ka angelo woyamba ndi wachiwiri, koimiridwa ndi Zakariya ndi Elizabeti, kakulumikizana ndi kayendedwe ka angelo wachitatu koimiridwa ndi Maliya ndi Yosefe. Zakariya akuimira mkulu wochokera mu mpingo umene sunakhulupirire uthenga wa angelo wachitatu, ndipo Yosefe mmisiri wa matabwa akuimira kayendedwe koimiridwa ndi ntchito yodzithandiza. Chiadiventi chimatha monga chinayambira, ndipo chinayambira monga kayendedwe, osati monga dongosolo la mpingo lokhazikitsidwa. Kayendedwe ka anthu zikwi zana limodzi makumi anayi ndi zinayi, koimiridwa ndi Yosefe, Maliya, ndi Khristu, ndi achibale enieni a kayendedwe ka a Miller koimiridwa ndi Zakariya, Elizabeti, ndi Yohane, ndipo kusakhulupirira kwa 1863 kukuimiridwa ndi Zakariya. Chaka cha 1863 chikuimira kusakhulupirira mauthenga a angelo woyamba ndi wachiwiri, ndipo kayendedwe ka angelo wachitatu kakuimira chikhulupiriro cha Maliya.
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, ‘Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’ This message seemed to be an addition to the third message, joining it as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon and calling upon God’s people to come out of her that they might escape her fearful doom.” Early Writings, 277.
“Vatumwa vakatumwa kugira ngo vabatsire ngirozi ine simba yakabva kudenga, uye ndakanzwa manzwi aiita sokunge ari kunzwika pose-pose, achiti, ‘Budai mariri, vanhu Vangu, kuti murege kuva vagovani vezvivi zvaro, uye kuti murege kugamuchira pamatambudziko aro. Nokuti zvivi zvaro zvasvika kudenga, uye Mwari warangarira kusarurama kwaro.’ Shoko iri raiita sokunge kuwedzerwa kushoko rechitatu, richibatana naro sezvakaita kuchema kwousiku pakati pakabatana neshoko rengirozi yechipiri muna 1844. Kubwinya kwaMwari kwakagara pamusoro pavatsvene vaiva nomwoyo murefu, vakamirira, uye vakapa vasingatyi yambiro yokupedzisira yakakomba, vachizivisa kuwa kweBhabhironi uye vachidana vanhu vaMwari kuti vabude mariri kuti vapunyuke pakuparadzwa kwaro kunotyisa.” Early Writings, 277.
The joining together of two messages is represented by Mary visiting Elisabeth, and that point arrived when the hidden five months is revealed. That point is where two prophecies join and are proclaimed together. One was proclaimed by Elisabeth and the other by Mary. The joining of two messages identifies when the midnight cry joins the message of the second angel, and that occurred in Millerite history at the Exeter camp meeting.
Ukubumbana kwemiyalezo emibili kufanekiselwa nguMariya evakashela u-Elisabethi, futhi lelo qophelo lafika lapho izinyanga ezinhlanu ezifihlekile zambulwa. Lelo qophelo yilapho iziprofetho ezimbili zihlangana khona futhi zimenyezelwa ndawonye. Esinye samenyezelwa ngu-Elisabethi, kanti esinye nguMariya. Ukuhlangana kwemiyalezo emibili kukhomba isikhathi lapho ukukhala kwaphakathi kwamabili kuhlangana khona nomlayezo wengelosi yesibili, futhi lokho kwenzeka emlandweni wamaMillerite emhlanganweni wekamu lase-Exeter.
After Elisabeth and then Mary gave their proclamations, “Mary abode with her about three months, and returned to her own house.” Luke 1:56. The sixty-six day period from Exeter unto October 22, 1844 is represented by those four months, which concluded at the soon-coming Sunday law, when Zacharias spoke. The four months represent the period of the proclamation of the message of the midnight cry, which arrives after the message of the five hidden months.
Ngemva kokuba u-Elisabeth, bese kuba uMariya, sebenikeze izimemezelo zabo, “UMariya wahlala naye cishe izinyanga ezintathu, wabuya endlini yakhe.” Luka 1:56. Isikhathi sezinsuku ezingamashumi ayisithupha nesithupha kusukela e-Exeter kuya ku-22 Okthoba 1844 simelwe yilezo zinyanga ezine, ezaphela emthethweni weSonto oseduze ukufika, lapho uZakariya akhuluma khona. Lezo zinyanga ezine zimelela isikhathi sokumenyezelwa komlayezo wokukhala kwaphakathi kobusuku, ofika ngemva komlayezo wezinyanga ezinhlanu ezifihlekile.
The two messages in Millerite history were the first and second angels, and the first angel’s message was empowered by the fulfillment of a time prophecy that began with a period of five months, which was partially hidden until ten days before its fulfillment on August 11, 1840, as set forth by Josiah Litch. The empowerment of the second angel’s message was the correction of the incorrect prediction of 1843, that took place at the Exeter camp meeting, as set forth by Samuel Snow.
Melaetsa e mebedi historing ya ba-Millerite e ne e le ya lengeloi la pele le ya lengeloi la bobedi, mme molaetsa wa lengeloi la pele o ile wa fuwa matla ke phethahatso ya boporofeta ba nako bo ileng ba qala ka nako ya dikgwedi tse hlano, e neng e patilwe ka karolo ho fihlela matsatsi a leshome pele e phethahala ka la 11 Phato 1840, jwalokaha ho behilwe ke Josiah Litch. Ho fuwa matla ha molaetsa wa lengeloi la bobedi e ne e le tokiso ya ponelopele e fosahetseng ya 1843, e ileng ya etsahala kopanong ya ditente ya Exeter, jwalokaha ho behilwe ke Samuel Snow.
The proclamation of the twofold message of the midnight cry is represented as a short period before the door closed, which in the story of Noah opened up a five month period that concluded with the ark sitting atop mount Ararat. The period of the proclamation of the midnight cry comes after the unsealing of the hidden five months, which came ten days before August 11, 1840 and it also came after the Lord removed His hand from the figures He had covered upon the 1843 chart. The ten days of August 1 to 11, align with the sixty-six days of Exeter to October 22, 1844, and the twofold witness identifies that the unsealing of a hidden five months, accompanied with the correction of the incorrect proclamation that produced the first disappointment, and it occurs when Mary meets and greets Elisabeth in the sixth month.
Ukutjhumayela komlayezo ophindwe kabili wokukhala kwaphakathi kobusuku kufanekiselwa njengesikhathi esifushane ngaphambi kokuba umnyango uvalwe; okuyisikhathi, endabeni kaNowa, esavulela isikhathi sezinyanga ezinhlanu esaphetha ngokuba umkhumbi uhlale phezu kwentaba i-Ararati. Isikhathi sokujhumayela ukukhala kwaphakathi kobusuku siza emva kokwambulwa kwezinyanga ezinhlanu ezifihliweyo, okwafika ezinsukwini ezilishumi ngaphambi kuka-11 Agasti, 1840; futhi safika futhi emva kokuba iNkosi isisusile isandla saYo emifanekisweni eyayiyembesile eshadini lika-1843. Izinsuku ezilishumi zango-1 kuya ku-11 Agasti ziyavumelana nezinsuku ezingamashumi ayisithupha nesithupha zase-Exeter kuya ku-22 Okthoba, 1844; futhi ubufakazi obuphindwe kabili bukhomba ukwambulwa kwezinyanga ezinhlanu ezifihliweyo, okuhambisana nokulungiswa kwesimemezelo esingalungile esaveza ukuphoxeka kokuqala, futhi kwenzeka ngesikhathi uMariya ehlangana futhi ebingelela u-Elisabethi enyangeni yesithupha.
At the Sunday law, the United States speaks as a dragon, the ass of Islam speaks, and the vision of Habakkuk speaks through the mouth of Jeremiah, Zacharias and Ezekiel. At the Sunday law Ezekiel is a sign, thus representing the ensign that is lifted up at the Sunday law. Two of the nine references of the word ‘sign’ in Ezekiel identify the “sabbaths” as the sign of the sanctification representing the combination of Divinity with humanity.
Ku mutemo weSvondo, United States inotaura seshato, mbongoro yeIslam inotaura, uye chiono chaHabakkuk chinotaura kubudikidza nemuromo waJeremia, Zakaria naEzekieri. Pamutemo weSvondo, Ezekieri chiratidzo, nokudaro achimiririra mureza unosimudzwa pamutemo weSvondo. Zviviri pamareferensi mapfumbamwe eshoko rokuti “chiratidzo” muna Ezekieri zvinoratidza “masabata” sechiratidzo chokunatswa chinomiririra kubatanidzwa kweUhuMwari nehupenyu hwomunhu.
But I wrought for my name’s sake, that it should not be polluted before the heathen, among whom they were, in whose sight I made myself known unto them, in bringing them forth out of the land of Egypt. Wherefore I caused them to go forth out of the land of Egypt, and brought them into the wilderness. And I gave them my statutes, and shewed them my judgments, which if a man do, he shall even live in them.
Asi ndakaita nokuda kwezita rangu, kuti rirege kusvibiswa pamberi pavahedheni, pakati pavaiva, avo vandakazvizivisa kwavari pamberi pavo, pakuvabudisa kwangu munyika yeIjipiti. Naizvozvo ndakavabudisa munyika yeIjipiti, ndikavapinza murenje. Uye ndakavapa mitemo yangu, ndikavaratidza kutonga kwangu, izvo kana munhu akazviita, achararama nazvo.
Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them. But the house of Israel rebelled against me in the wilderness: they walked not in my statutes, and they despised my judgments, which if a man do, he shall even live in them; and my sabbaths they greatly polluted: then I said, I would pour out my fury upon them in the wilderness, to consume them. But I wrought for my name’s sake, that it should not be polluted before the heathen, in whose sight I brought them out. Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands; Because they despised my judgments, and walked not in my statutes, but polluted my sabbaths: for their heart went after their idols. Nevertheless mine eye spared them from destroying them, neither did I make an end of them in the wilderness. But I said unto their children in the wilderness, Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their idols: I am the Lord your God; walk in my statutes, and keep my judgments, and do them; And hallow my sabbaths; and they shall be a sign between me and you, that ye may know that I am the Lord your God. Ezekiel 20:9–20.
Uyezvewo, ndakavafupurirawo masabata angu, kuti ave chiratidzo pakati pangu navo, kuti vazive kuti ndini Jehovha anovatsaura. Asi imba yaIsraeri yakandimukira murenje: havana kufamba muzvirevo zvangu, vakazvidza zvandakaraira, izvo kana munhu akazviita achagara mazviri; uye vakasvibisa zvikuru masabata angu. Ipapo ndakati ndichadurura hasha dzangu pamusoro pavo murenje, kuti ndivaparadze chose. Asi ndakaita nokuda kwezita rangu, kuti rirege kusvibiswa pamberi pavahedheni, vakanga vachiona pakuvabudisa kwangu. Zvakarewo ndakasimudza ruoko rwangu kwavari murenje, kuti handingazovapinza munyika yandakanga ndavapa, inoyerera mukaka nouchi, ndiko kukudzwa kwenyika dzose; nokuti vakazvidza zvandakaraira, havana kufamba muzvirevo zvangu, asi vakasvibisa masabata angu; nokuti mwoyo yavo yakatevera zvifananidzo zvavo. Kunyange zvakadaro, ziso rangu rakavanzwira, ndikarega kuvaparadza, uye handina kuvapedza chose murenje. Asi ndakati kuvana vavo murenje, Musafamba muzvirevo zvamadzibaba enyu, musachengeta zvavakaraira, kana kuzvisvibisa nezvifananidzo zvavo. Ndini Jehovha Mwari wenyu; fambai muzvirevo zvangu, muchengete zvandakaraira, muzviite; uye mutsvenese masabata angu; uye achava chiratidzo pakati pangu nemi, kuti muzive kuti ndini Jehovha Mwari wenyu. Ezekieri 20:9–20.
Ezekiel represents the ensign of the one hundred and forty-four thousand, and the sign of Divinity combined with humanity is the Lord’s “sabbaths.” Ezekiel is the sign at the beginning of the siege and he is the sign at the destruction of Jerusalem, when he is lifted up as an ensign. At the beginning of the siege, those who refuse to see and hear, who desecrate His “sabbaths”, are also a sign.
Ezekieli anawakilisha bendera ya wale mia moja arobaini na nne elfu, na ishara ya Uungu uliounganishwa na ubinadamu ni “sabato” za Bwana. Ezekieli ni ishara mwanzoni mwa kuzingirwa, naye ni ishara katika kuangamizwa kwa Yerusalemu, hapo anapoinuliwa kuwa bendera. Mwanzoni mwa kuzingirwa, wale wanaokataa kuona na kusikia, wanaozitia unajisi “sabato” zake, nao pia ni ishara.
Then came certain of the elders of Israel unto me, and sat before me. And the word of the Lord came unto me, saying, Son of man, these men have set up their idols in their heart, and put the stumblingblock of their iniquity before their face: should I be enquired of at all by them? Therefore speak unto them, and say unto them, Thus saith the Lord God; Every man of the house of Israel that setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to the prophet; I the Lord will answer him that cometh according to the multitude of his idols; That I may take the house of Israel in their own heart, because they are all estranged from me through their idols.
Zvino vamwe vavakuru vaIsraeri vakauya kwandiri, vakagara pamberi pangu. Shoko raJehovha rikauya kwandiri, richiti, Mwanakomana womunhu, varume ava vakasimudza zvifananidzo zvavo mumwoyo yavo, uye vakaisa chigumbuso chezvakaipa zvavo pamberi pechiso chavo; ndingabvunzwawo zvangu navo here? Naizvozvo taura navo, uti kwavari, Zvanzi naIshe Jehovha: Mumwe nomumwe weimba yaIsraeri anosimudza zvifananidzo zvake mumwoyo make, akaisa chigumbuso chezvakaipa zvake pamberi pechiso chake, akauya kumuporofita; ini Jehovha ndichamupindura iye anouya maererano nokuwanda kwezvifananidzo zvake; kuti ndibate imba yaIsraeri mumwoyo mavo, nokuti vose vakatsauka kwandiri nokuda kwezvifananidzo zvavo.
Therefore say unto the house of Israel, Thus saith the Lord God; Repent, and turn yourselves from your idols; and turn away your faces from all your abominations. For every one of the house of Israel, or of the stranger that sojourneth in Israel, which separateth himself from me, and setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to a prophet to enquire of him concerning me; I the Lord will answer him by myself: And I will set my face against that man, and will make him a sign and a proverb, and I will cut him off from the midst of my people; and ye shall know that I am the Lord. And if the prophet be deceived when he hath spoken a thing, I the Lord have deceived that prophet, and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel. And they shall bear the punishment of their iniquity: the punishment of the prophet shall be even as the punishment of him that seeketh unto him; That the house of Israel may go no more astray from me, neither be polluted any more with all their transgressions; but that they may be my people, and I may be their God, saith the Lord God. Ezekiel 14:1–11.
Naizvozvo iti kuimba yaIsraeri, Zvanzi naIshe Jehovha: Tendeukai, mutsauke pazvifananidzo zvenyu; mubvise zviso zvenyu pazvinonyangadza zvenyu zvose. Nokuti ani naani weimba yaIsraeri, kana mutorwa anogara muIsraeri, anozvitsaura kwandiri, achimisa zvifananidzo zvake mumwoyo make, uye achiisa pamberi pechiso chake chinogumbusa chokusarurama kwake, akauya kumuprofita kuti andibvunze pamusoro pangu; ini Jehovha ndichamupindura ini pachangu. Ndichaisa chiso changu pamusoro pomunhu uyo, ndichamuita chiratidzo nechirevo, uye ndichamubvisa pakati pavanhu vangu; ipapo muchaziva kuti ndini Jehovha. Kana muprofita akanyengerwa kana ataura shoko, ini Jehovha ndakanyengera muprofita uyo; ndichatambanudzira ruoko rwangu pamusoro pake, ndimuparadze kubva pakati pavanhu vangu vaIsraeri. Uye vachatakura chirango chokusarurama kwavo: chirango chomuprofita chichava chakafanana nechirango chouyo anobvunza kwaari; kuti imba yaIsraeri irege kuzotsauka kwandiri zvakare, kana kuzvisvibisa zvakare nezvivi zvavo zvose; asi kuti vave vanhu vangu, neni ndive Mwari wavo, ndizvo zvinotaura Ishe Jehovha. Ezekieri 14:1–11.
At Nashville, those within the Laodicean Seventh-day Adventist church who disbelieved as did Zacharias; who had “taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days,” as represented by 1840 unto 1844 will be confronted by those outside of Adventism as to why they failed to give warning. They become the “sign” of the false peace and safety message, which marks the separation of the wise and foolish as represented by the two opposing tents at the Exeter camp meeting. They bear a “sign” of idolatry and rebellion, while Ezekiel bears the true prophetic warning message. At the end of the siege, when Jerusalem is destroyed, representing the Sunday law, the sign of rebellion is the mark of the beast and the sign of obedience is the seal of God.
Ndzi Nashville, lava nga endzeni ka kereke ya Laodikiya ya Seventh-day Adventist, lava nga pfumeriki ku fana na Zakariya; lava “teke xiyimo xa leswaku a swi bohi leswaku hi langutela masingita ni ku vonakaliswa lokukulu ka matimba ya Xikwembu ku fana ni le masiku ya khale,” hilaha swi yimeleriwaka hakona hi 1840 ku ya eka 1844, va ta langutana ni lava nga ehandle ka Adventism mayelana ni leswaku hikwalaho ka yini va tsandzeke ku nyika xilemukiso. Va hundzuka “xikombiso” xa rungula ra vunwa ra ku rhula ni ku hlayiseka, leri kombaka ku avana ka lavo tlhariha ni lavo vuphukuphuku hilaha swi yimeleriwaka hakona hi mixaxa mimbirhi leyi kanetanaka eka nhlengeletano ya vukampu ya Exeter. Va rhwala “xikombiso” xa vugandzeri bya swikwembu ni ku xandzuka, kasi Ezekiele u rhwala rungula ra ntiyiso ra xilemukiso xa vuprofeta. Eku heleni ka ku rhendzeriwa, loko Yerusalema yi lovisiwa, leswi yimelaka nawu wa Sonto, xikombiso xa ku xandzuka i mfungho wa xivandzana, naswona xikombiso xa ku yingisa i xikombiso xa Xikwembu.
Probation is fully closed for Adventism at the Sunday law, and there is a sign of the righteous and the wicked that are there marked. The close of probation at the soon-coming Sunday law typifies the close of probation when Michael stands up, and there the sign of the death of the multitudes is represented by Gog and Magog.
Ku tengwa ka nkarhi wa tintswalo ku pfalekile hi ku helela eka Vukreste bya Adventism hi nkarhi wa nawu wa Sonto, naswona kona ku na xikombiso xa lavo lulama ni lavo homboloka lava nga funghiwa kwalaho. Ku pfaleka ka nkarhi wa tintswalo hi nkarhi wa nawu wa Sonto lowu taka hi ku hatlisa ku kombisa emahlweni ku pfaleka ka nkarhi wa tintswalo loko Mikaele a yima, naswona kona xikombiso xa rifu ra mintshungu xi yimeleriwa hi Gogi na Magogi.
And the passengers that pass through the land, when any seeth a man’s bone, then shall he set up a sign by it, till the buriers have buried it in the valley of Hamongog. And also the name of the city shall be Hamonah. Thus shall they cleanse the land. Ezekiel 39:15, 16.
Atemi vaifambi vanopfuura nomunyika, kana ani naani akaona pfupa romunhu, ipapo achasimudza chiratidzo pariri, kusvikira vanoviga variviga mumupata weHamongogi. Uyezve zita reguta richanzi Hamona. Naizvozvo vachachenesa nyika. Ezekieri 39:15, 16.
The sign of the covenant is identified in chapter thirty-seven of Ezekiel where the valley of dead bones is brought to life and the two sticks are joined. The bones are brought to life by a message of Islam, represented as the four winds, thus typifying August 11, 1840. The two sticks are combined into one, thus representing the joining of the message of the second angel with the message of the midnight cry. The bones are the empowerment of the first angel and the two sticks are the empowerment of the second angel. Thereafter God’s people are His latter day chosen covenant people, represented by John, as one hundred and forty-four thousand.
Ishara ya agano inatambulishwa katika sura ya thelathini na saba ya Ezekieli, ambapo bonde la mifupa iliyokufa huletwa katika uzima na vijiti viwili huunganishwa. Mifupa hiyo huletwa katika uzima kwa ujumbe wa Uislamu, unaowakilishwa kama pepo nne, na hivyo kuashiria Agosti 11, 1840. Vijiti hivyo viwili huunganishwa kuwa kimoja, na hivyo kuwakilisha kuunganishwa kwa ujumbe wa malaika wa pili pamoja na ujumbe wa kilio cha usiku wa manane. Mifupa hiyo ni kutiwa nguvu kwa malaika wa kwanza, na vijiti viwili ni kutiwa nguvu kwa malaika wa pili. Baada ya hapo watu wa Mungu huwa watu Wake waliochaguliwa wa agano wa siku za mwisho, wakiwakilishwa na Yohana, kama wale mia moja arobaini na nne elfu.
Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:26–28.
Kandi nidzapanga pangano la mtendere nawo; lidzakhala pangano losatha nawo. Ndipo ndidzawakhazika, ndi kuwachulukitsa, ndipo ndidzayika malo anga opatulika pakati pawo kwamuyaya. Chihema changanso chidzakhala nawo; inde, Ine ndidzakhala Mulungu wawo, ndipo iwo adzakhala anthu anga. Ndipo amitundu adzadziwa kuti Ine Yehova ndine amene ndiyeretsa Israeli, pamene malo anga opatulika adzakhala pakati pawo kwamuyaya. Ezekieli 37:26–28.
The combination of Divinity and humanity is represented in a variety of ways within God’s Word, and one illustration is when the “citadel of the soul” that is located within a human being's higher nature is attached to the citadel of God’s sanctuary. When the heavenly throne room that represents God’s citadel is joined with the citadel of a human being’s higher nature, God’s people are “sanctified” and He dwells “in the midst of them for evermore.”
Ku hlangana ka Vukhongeri ni vumunhu ku yimeleriwa hi tindlela to hambana-hambana endzeni ka Rito ra Xikwembu, naswona xikombiso xin’wana i loko “xihondzo xa moya” lexi kumekaka endzeni ka ntumbuluko wa le henhla wa munhu xi hlanganisiwa ni xihondzo xa vukwetsimelo bya Xikwembu. Loko yindlu ya xiluvelo ya le tilweni leyi yimelaka xihondzo xa Xikwembu yi hlanganisiwa ni xihondzo xa ntumbuluko wa le henhla wa munhu, vanhu va Xikwembu va “hlawulekisiwa,” naswona U tshama “exikarhi ka vona hilaha ku nga heriki.”
After chapter thirty-seven Ezekiel sets forth the chapters thirty-eight and thirty-nine, where he addresses Gog and Magog as symbols of the confederacy of mankind who are outside of God’s chosen covenant people. In chapter forty, the covenant people of chapter thirty-seven are represented as a temple that fills the whole earth. Chapters thirty-eight to forty represent the rising up of God’s covenant people in the latter days, as represented by the numbers 38 and 40.
Inkonta makumathathu nesixhenxe sekuhamba, Hezekiyeli ubeka tinkhatsa makumathathu nesiphohlongo nemakumathathu nemfica, lapho akhuluma khona ngoGogi naMagogi njengezifaniso zenhlangano yebantfu bonkhe labangaphandle kwebantfu besivumelwane lesikhetsiwe saNkulunkulu. Enkonteni yemakumane, bantfu besivumelwane labasekonteni makumathathu nesixhenxe bamelwa njengethempeli leligcwalisa umhlaba wonkhe. Tinkhatsa temakumathathu nesiphohlongo kuya kwemakumane timelela kuvuka kwebantfu besivumelwane saNkulunkulu etinsukwini tekugcina, njengobe kumelwa tinombolo 38 na-40.
We will continue these things in the next article.
Tudzapitiriza zinthu izi m’nkhani yotsatira.