It is an acceptable biblical understanding to identify the prophet Ezekiel as thirty years old in his opening verses.
ဘုရားသခင်၏ကျမ်းစာဆိုင်ရာနားလည်မှုအရ ပရောဖက် ယေဇကျေလသည် မိမိစာအုပ်၏အစပိုဒ်များတွင် အသက်သုံးဆယ်ရှိသူဖြစ်သည်ဟု သတ်မှတ်နားလည်ခြင်းသည် လက်ခံနိုင်ဖွယ်ရှိသည်။
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity, The word of the Lord came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the Lord was there upon him. Ezekiel 1:1–3.
ꯑꯗꯨꯒ ꯑꯍꯨꯝꯁꯨꯕ ꯆꯍꯤꯗ ꯃꯔꯤ ꯊꯥꯁꯤꯗ, ꯊꯥ ꯑꯗꯨꯒꯤ ꯃꯉꯥꯟ ꯃꯔꯤꯗ, ꯑꯩ ꯀꯦꯕꯥꯔ ꯇꯨꯔꯦꯜꯒꯤ ꯃꯄꯥꯟꯗ ꯀꯥꯞꯇꯨꯅ ꯂꯩꯔꯤꯡꯒꯤ ꯃꯔꯛꯇ ꯂꯩꯔꯤꯡꯕꯁꯨ, ꯑꯇꯣꯞꯄ ꯂꯥꯡꯒꯜ ꯍꯥꯡꯂꯛꯄꯨ, ꯑꯃꯁꯨꯡ ꯑꯩꯅ ꯑꯇꯩꯑꯣꯟꯕ ꯈꯨꯠꯌꯦꯡꯁꯤꯡ ꯎꯠꯂꯛꯄ ꯎꯕꯅꯤ꯫ ꯊꯥ ꯑꯗꯨꯒꯤ ꯃꯉꯥꯟ ꯃꯔꯤꯗ, ꯃꯍꯥꯛ ꯑꯁꯤ ꯔꯥꯖꯥ ꯖꯦꯍꯣꯌꯥꯈꯤꯟ ꯀꯥꯞꯇꯨꯅ ꯂꯩꯕꯒꯤ ꯃꯉꯥꯕ ꯆꯍꯤ ꯑꯣꯏ, ꯄ꯭ꯔꯤꯁ꯭ꯇ ꯏꯖꯦꯀꯤꯌꯦꯜ, ꯕꯨꯖꯤꯒꯤ ꯃꯆꯥ, ꯀꯦꯕꯥꯔ ꯇꯨꯔꯦꯜꯒꯤ ꯃꯄꯥꯟꯗ ꯆꯥꯜꯗꯤꯌꯟꯁꯤꯡꯒꯤ ꯂꯃꯗ ꯂꯩꯔꯤꯕ ꯃꯍꯥꯛꯇ ꯑꯗꯣꯝꯒꯤ ꯋꯥꯍꯩ ꯃꯔꯨ ꯑꯣꯏꯅ ꯂꯥꯛꯈꯤ꯫ ꯑꯗꯨꯒ ꯑꯗꯣꯝꯒꯤ ꯈꯨꯠ ꯃꯍꯥꯛ ꯃꯊꯛꯇ ꯂꯩꯔꯦ꯫ ꯏꯖꯦꯀꯤꯌꯦꯜ 1:1–3꯫
Some believe “the thirtieth year” is based upon a specific jubilee cycle, which began with king Josiah and ended with verse one of chapter forty.
Mayë shumica e besojnë se “viti i tridhjetë” bazohet në një cikël të caktuar jubileu, i cili filloi me mbretin Josia dhe përfundoi me vargun një të kapitullit dyzet.
In the five and twentieth year of our captivity, in the beginning of the year, in the tenth day of the month, in the fourteenth year after that the city was smitten, in the selfsame day the hand of the Lord was upon me, and brought me thither. Ezekiel 40:1.
Біздің тұтқында болғанымыздың жиырма бесінші жылында, жылдың басында, айдың оныншы күні, қала қирағаннан кейінгі он төртінші жылы, дәл сол күні Жаратқан Иенің қолы менің үстімде болды да, мені сонда алып барды. Езекиел 40:1.
Biblical chronologists date verse one of chapter forty as either April 28 or October 22, 573 BC. All the prophets identify the latter days, so the fall date of October 22, 573 BC is the omega date of a line that began fifty years prior in what is called “Josiah’s Great Passover” on May 5, 622 BC.
ܡܚܫܒܢܐ ܕܙܒ̈ܢܐ ܟܬܒܝ̈ܐ ܡܬܚܡܢܝܢ ܠܦܣܘܩܐ ܩܕܡܝܐ ܕܡܥܠܬܐ ܐܪܒܥܝܢ ܐܘ ܒܟܢܘܢ 28 ܐܦܪܝܠ ܐܘ ܒܟܢܘܢ 22 ܐܘܟܬܘܒܪ، 573 ܩ.ܡ. ܟܠܗܘܢ ܢܒܝ̈ܐ ܡܫܘܕܥܝܢ ܠܚܪ̈ܬܐ ܕܝܘܡ̈ܬܐ، ܘܡܛܠ ܗܢܐ ܬܐܪܝܟܐ ܕܢܦܝܠܬܐ، 22 ܐܘܟܬܘܒܪ 573 ܩ.ܡ.، ܗܘ ܬܐܪܝܟܐ ܐܘܡܝܓܐ ܕܚܕܐ ܫܪܫܬܐ ܕܫܪܝܬ ܚܡܫܝܢ ܫܢ̈ܐ ܩܕܡ ܠܗܕܐ ܒܡܐ 5، 622 ܩ.ܡ.، ܒܗ̇ܝ ܕܡܬܩܪܝܐ «ܦܨܚܐ ܪܒܐ ܕܝܘܫܝܐ».
The number thirty is a symbol of the priests who were to be thirty years old when they began to serve. Whether verse one through three of Ezekiel one, is identifying Ezekiel’s age as thirty, or simply as a symbol of a priest he would also be represented as thirty years old. If the thirty years of verse one is as others believe; representing the thirtieth year since Josiah’s Great Passover in 622 BC, the prophetic implications are still the same.
לখ ত্রিশ হলো সেই যাজকদের প্রতীক, যাঁরা সেবা আরম্ভ করার সময় ত্রিশ বৎসর বয়সী হইতেন। ইজেকিয়েল ১ অধ্যায়ের ১–৩ পদ ইজেকিয়েলের বয়স ত্রিশ বলিয়া নির্দেশ করুক, অথবা কেবল তাঁহাকে এক যাজকের প্রতীকরূপে চিহ্নিত করুক—উভয় ক্ষেত্রেই তাঁহাকে ত্রিশ বৎসর বয়সী বলিয়াই প্রতিভাত করা হইত। আর যদি ১ম পদের ত্রিশ বৎসর, অন্যদের বিশ্বাস অনুসারে, খ্রিস্টপূর্ব ৬২২ সালে যোশিয়ার মহান নিস্তারপর্ব হইতে গণিত ত্রিশতম বৎসরকে নির্দেশ করে, তথাপি ভবিষ্যদ্বাণীমূলক তাৎপর্য একই থাকে।
Josiah means “foundation,” and his Great Passover began a jubilee period that ended on October 22 on the Day of Atonement 573 BC. The “jubilee line” from Josiah to October 22 aligns with the history of 1840 to 1844. The foundations of 1840 were represented by king Josiah and also by Josiah Litch. October 22 was represented by the horn of the jubilee trumpet being sounded along with the horn of the Day of Atonement.
Josiah aytaq “cimientu” nirqan, hinaspa paypa Hatun Pascuanta qallarisqanmi huk jubileo pacha kasqa, chayqa tukukurqan 22 de octubrepi, Expiación p’unchaypi, 573 a.C. nisqapi. “Jubileo línea” Josiahmanta 22 de octubrekamaqa tupachkan 1840-manta 1844-kama historiata. 1840 watapa cimientosninqa rey Josiahwanmi rikuchisqa karqan, chaymantapas Josiah Litchwan. 22 de octubreqa rikuchisqa karqan jubileo trompetapa waqran waqyasqa kasqanwan, Expiación p’unchaypa waqranwan kuska.
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.
नङना नाहाय सालनि सात सबाथ खालामनो गोना; सात गुना सात साल; आरो सालनि सात सबाथनि समाय नोंनि थाखाय उनचास साल जाबाय। बेनिखायनो नोंहा सातमोननि सातमोन माहारिनि दसगोन दिनाव, प्रायश्चित्तनि सानाव, जुबिलीनि तुरही बजाबाय; नोंसोरनि गासै देसजों तुरहीनि सावराय सोरजागोन। लैव्यव्यवस्था 25:8, 9.
Ezekiel is set within the Jubilee line from king Josiah to October 22, a line that represents Revelation ten’s first and second angels from 1840 unto 1844. Ezekiel represents the Millerites of the first and second angels and the one hundred and forty-four thousand of the third angel. Ezekiel represents the priesthood of the one hundred and forty-four thousand, but his primary prophetic attribute is that he is a prophet.
እዝቅኤል ከንጉሥ ኢዮስያስ እስከ ጥቅምት 22 ድረስ ባለው የኢዮቤልዩ መስመር ውስጥ ተቀምጧል፤ ይህም መስመር ከ1840 እስከ 1844 ድረስ ያሉትን የራእይ 10 የመጀመሪያና የሁለተኛ መላእክት ይወክላል። እዝቅኤል የመጀመሪያና የሁለተኛ መላእክትን ሚለራውያን፣ እንዲሁም የሦስተኛውን መላእክት አንድ መቶ አርባ አራት ሺህ ይወክላል። እዝቅኤል የአንድ መቶ አርባ አራት ሺህን ክህነት ይወክላል፤ ነገር ግን ዋናው ትንቢታዊ ባሕርዩ ነቢይ መሆኑ ነው።
Prophet, Priest and King
نبِيّ، كاهِن ومَلِك
There are three biblical characters that began to serve when thirty years of age. Along with Ezekiel were David and Joseph. Because they all began to serve at the age of thirty, they are all priests. David is a symbol of the king, Joseph is the priest and Ezekiel is the prophet in the threefold kingdom of glory that consists of a prophet, a priest and a king.
Itha yri hayn biblikal tsayska yadan yew qoma qaza selasa amet giya. Ma‘a Hizqel, Dawit ina Yosef no. Sabab kulloh yew qoma qaza selasa amet giya, kulloh kahnat no. Dawit timsal n’gus no, Yosef kahen no, ina Hizqel nabi no, b’mengiste kibur selasawi yehone, nabi, kahen ina n’gus yallewo.
However we might apply the prophet Ezekiel as a symbol, he is a priest, and when applied in the line of the jubilee from Josiah to October 22, Ezekiel is a priest who would represent a priest in the sealing time of the one hundred and forty-four thousand as typified by the history of 1840 to 1844 and king Josiah to October 22, 573 BC.
Taate la ayoen ezeekiel aikpa priwostik a symbolu, iye priwostin, ak nte, mii aibadaken ian lainu an jubilee jen Josiah go tok October 22, Ezekiel emon juon priwost eo enaj reprezentete juon priwost ilo ien sealing an one hundred and forty-four thousand, einwot an typify kake bwebwenato in 1840 nan 1844 im king Josiah nan October 22, 573 BC.
Twenty-two
Ishirí chuwa payayunniyuq
The Bible is clear that Ezekiel ministered for twenty-two years. “Twenty-two” is a symbol of the one hundred and forty-four thousand who are the ensign of Divinity combined with humanity. In the history represented by Josiah’s Passover unto chapter forty’s October 22’s Jubilee celebration, Josiah’s Passover typified the work of Josiah Litch in 1838 and 1840. That work was setting forth the time prophecies of the first and second woes. It can now be seen that the prophecy of the first and second woes is much larger than the pioneers recognized.
آي بييبيل كلير ذات إزيكييل مينستيريد فور توينتي-تو ييرز. «توينتي-تو» إس إيه سيمبول أُف ذا وَن هَندرد أند فورتي-فور ثاوزَند هو آر ذي إنسَين أُف دِفينيتي كَمبايند وِذ هيومانيتي. إن ذا هيستري رِبرِزِنتِد باي جوزاياز باسأوفر أَنتو تشابتر فورتيز أكتوبر 22ز جوبِلي سِلِبريشن، جوزاياز باسأوفر تايبيفايد ذا ورك أُف جوزايا ليتش إن 1838 أند 1840. ذات ورك واز سِتِنج فورث ذا تايم برافِسِيز أُف ذا فِرست أند سِكند ووز. إت كان ناو بي سين ذات ذا برافِسي أُف ذا فِرست أند سِكند ووز إز مَتش لارجر ذان ذا بايونيرز رِكُغنايزد.
Ezekiel as a biblical prophet identifies more specific dates in his writings than any other biblical author.
احزقی ایل، ایک بائبل نبی کی حیثیت سے، اپنی تحریروں میں بائبل کے کسی بھی دوسرے مصنف سے زیادہ معین تاریخوں کی نشان دہی کرتا ہے۔
Ezekiel is the omega of the day equaling a year in Bible prophecy. In the book of Numbers, the alpha mention of the day year principle is represented at the first rebellion at Kadesh that brought about forty years of wandering in the wilderness. The last, or omega rebellion is being represented by Ezekiel in chapter four as Jerusalem is destroyed.
इजकिएल बाइबल की भविष्यवाणी में “एक दिन एक वर्ष” के सिद्धान्त का ओमेगा है। गिनती की पुस्तक में, “दिन-वर्ष” सिद्धान्त का अल्फा-उल्लेख कादेश में हुए प्रथम विद्रोह में प्रकट होता है, जिसके कारण जंगल में चालीस वर्ष का भटकना हुआ। और अंतिम, अर्थात ओमेगा विद्रोह, इजकिएल द्वारा अध्याय चार में इस प्रकार निरूपित किया गया है कि यरूशलेम नाश कर दी जाती है।
Alpha
آلفا
After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. Numbers 14:34, 35.
Әр күн үшін бір жылдан, жерді шолып шыққан күндердің саны бойынша, яғни қырық күн үшін, сендер өз күнәларыңды қырық жыл бойы көтеретін боласыңдар; сонда Менің уәдемнен тайғанымды білетін боласыңдар. Мен, Жаратқан Ие, айттым: Маған қарсы жиналған осы бүкіл зұлым қауымға мұны міндетті түрде істеймін; осы шөлде олар құрып бітеді, сол жерде өледі. Руларды санау 14:34, 35.
Omega
Omega
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. Ezekiel 4:4–7.
«Вараӊ да һул гарзуун талаараа хэвтээд, Израилиин гэрэй гэм нүгэлые тэрэн дээрэнь үүрэ: ши тэрэн дээрэ хэбтэхэ үдэрнүүдэйнь тоогоор тэдэнэй гэм нүгэлые үүрэхэш. Юуб гэбэл, би тэдэнэй гэм нүгэлэй жэлнүүдые үдэрнүүдэй тоогоор шам дээрэ табяаб, гурбан зуун ерэн үдэр: иигэжэ ши Израилиин гэрэй гэм нүгэлые үүрэхэш. Харин тэдэниие дүүргэмсээрээ, дахин баруун талаараа хэвтэ, тиигээд Иудагай гэрэй гэм нүгэлые дүшэн үдэр үүрэхэш: би шамда үдэр бүриие нэгэ жэлээр тогтоогооб. Тиимэһээ Иерусалимай бүһэлэлгэ тээшэ нюураа хандуула, гараа нүцэлүүлэ, тиигээд тэрэнэй эсэргүү эшэ үзүүл. Иезекииль 4:4–7.»
Kadesh and Jerusalem’s destruction represent the alpha and omega rebellion representing the day for a year principle. The “day for a year principle” was the primary rule of the Millerite's and in the history of 1840 to 1844, as typified in the Jubilee line of king Josiah unto October 22. Ezekiel sets forth more dates than any other prophet. Within the dating of Ezekiel, the line of the Jubilee is identified, tying Ezekiel’s witness directly into the history of the first and second angels, and thereafter the history of the third angel.
कादेश और यरूशलेम का विनाश अल्फा और ओमेगा विद्रोह का प्रतिनिधित्व करते हैं, जो “एक दिन एक वर्ष” सिद्धान्त का निरूपण करता है। “एक दिन एक वर्ष” सिद्धान्त मिलेराइटों का मुख्य नियम था, और 1840 से 1844 के इतिहास में भी, जैसा कि राजा योशिय्याह की जुबिली-रेखा से लेकर 22 अक्तूबर तक प्रतिरूपित किया गया है। यहेजकेल किसी भी अन्य भविष्यद्वक्ता से अधिक तिथियाँ प्रस्तुत करता है। यहेजकेल की तिथि-व्यवस्था के भीतर जुबिली की रेखा की पहचान की जाती है, जिससे यहेजकेल की गवाही सीधे प्रथम और द्वितीय स्वर्गदूतों के इतिहास से, और उसके पश्चात तृतीय स्वर्गदूत के इतिहास से, जुड़ जाती है।
Along with the “Jubilee line” Ezekiel lies on his side for three hundred and ninety days, then on his other side for forty days. “Four hundred and thirty” is a symbol of the old and new covenants, for Abram’s covenant promise of four hundred years of captivity in Egypt found the second witness of thirty years with the apostle Paul. Together Abram, (later Abraham) of ‘the old’ and Saul, (later Paul) of ‘the new’ combined their witnesses to establish four hundred and thirty years as a symbol of the everlasting covenant. “Three hundred and ninety days” “shalt thou bear the iniquity of the house of Israel.” “And” “thou shalt bear the iniquity of the house of Judah forty days.” Together the right side and the left side equal Abram and Paul.
Jubilee çizgisi ilə birlikdə Hizqiyəl üç yüz doxsan gün bir böyrü üstə, sonra isə qırx gün o biri böyrü üstə uzanır. “Dörd yüz otuz” köhnə və yeni əhdlərin rəmzidir, çünki Abrama verilmiş Misirdə dörd yüz illik əsarətə dair əhd vədi həvari Pavel vasitəsilə otuz ilin ikinci şahidini tapdı. Beləcə, ‘köhnə’nin Abrami, (sonradan İbrahim) və ‘yeni’nin Saulu, (sonradan Pavel) öz şahidliklərini birləşdirərək dörd yüz otuz ili əbədi əhdin rəmzi kimi təsbit etdilər. “Üç yüz doxsan gün” “sən İsrail nəslinin təqsirini daşıyacaqsan.” “Və” “sən Yəhuda nəslinin təqsirini qırx gün daşıyacaqsan.” Beləliklə, sağ tərəf ilə sol tərəf birlikdə Abram və Pavelə bərabər olur.
The covenant was always based upon obedience or disobedience—life or death. The year day principle in Millerite history was a life or death issue, and the history was announced by the first angel as the everlasting gospel. The “gospel” is a life or death issue, and the life or death testing issue of Millerite history was set within the context of the principle of a day equating to a year. The prediction that empowered the message of the first angel was the three hundred ninety-one years and fifteen days prophecy of the second woe. Within the three hundred and ninety days that Ezekiel laid upon his left side is an illustration of the three hundred and ninety-one years and fifteen days time prophecy of the second woe. It requires prophetic discernment to rightly divide the prophecy, but it is nothing less than the continuing work of the Lion of the tribe of Judah unsealing the message of the midnight cry.
အဓိဋ္ဌာန်သည် အစဉ်မပြတ် နာခံမှုဖြစ်စေ၊ မနာခံမှုဖြစ်စေ—အသက်ဖြစ်စေ၊ သေခြင်းဖြစ်စေ—ဟူသော အခြေခံပေါ်တွင် တည်ရှိခဲ့သည်။ Millerite သမိုင်း၌ “တစ်နှစ်တစ်ရက်” အခြေခံသဘောတရားသည် အသက် သို့မဟုတ် သေခြင်းဆိုင်ရာ အရေးကိစ္စတစ်ရပ် ဖြစ်ခဲ့ပြီး၊ ထိုသမိုင်းကို ပထမကောင်းကင်တမန်က ထာဝရဧဝံဂေလိတရားအဖြစ် ကြေညာခဲ့သည်။ “ဧဝံဂေလိတရား” သည် အသက် သို့မဟုတ် သေခြင်းဆိုင်ရာ အရေးကိစ္စတစ်ရပ် ဖြစ်ပြီး၊ Millerite သမိုင်း၏ အသက် သို့မဟုတ် သေခြင်းဆိုင်ရာ စမ်းသပ်ခြင်းအရေးကိစ္စကို တစ်ရက်သည် တစ်နှစ်နှင့် ညီမျှသည်ဟူသော အခြေခံသဘောတရား၏ အနက်အဓိပ္ပါယ်အတွင်း၌ သတ်မှတ်ထားခဲ့သည်။ ပထမကောင်းကင်တမန်၏ သတင်းစကားကို ခွန်အားပေးခဲ့သော ကြိုတင်ဟောကိန်းမှာ ဒုတိယအမင်္ဂလာနှင့်ဆိုင်သော နှစ်သုံးရာကိုးဆယ့်တစ်နှစ်နှင့် ဆယ့်ငါးရက် ပြည့်သော အနာဂတ္တိဖြစ်သည်။ Ezekiel သည် မိမိ၏ ဘယ်ဘက်အပေါ် လှဲနေခဲ့သည့် ရက်သုံးရာကိုးဆယ်အတွင်း၌၊ ဒုတိယအမင်္ဂလာ၏ နှစ်သုံးရာကိုးဆယ့်တစ်နှစ်နှင့် ဆယ့်ငါးရက် အချိန်အနာဂတ္တိ၏ ပုံဥပမာတစ်ရပ် ပါရှိသည်။ အနာဂတ္တိကို မှန်ကန်စွာ ခွဲခြမ်းနားလည်ရန် ပရောဖက်ဆိုင်ရာ ပိုင်းခြားသိမြင်မှု လိုအပ်သော်လည်း၊ ထိုအရာသည် ညသန်းခေါင်အော်ဟစ်သံ၏ သတင်းစကားကို တံဆိပ်ဖွင့်လျက်ရှိသော ယုဒအမျိုး၏ ခြင်္သေ့၏ ဆက်လက်ဆောင်ရွက်နေသော အမှုတော်ပင်ဖြစ်သည်။
I contend that Ezekiel must be treated as a symbol of the one hundred and forty-four thousand, but primarily as a symbol of the gift of the Spirit of Prophecy, whether represented as a manifestation of a latter-day prophet, or as a manifestation of the covenant people who understand the principle of line upon line methodology.
Tata kelin he’eka ñande rehe Ezequiel oñeñangareko va’erã techaukaháramo umi cien cuarenta y cuatro mil rehe, ha tenonderãite techaukaháramo Espíritu de Profecía me’ẽ rehegua, taha’e ojehechaukaramo peteĩ proféta ára pahapeguáicha, térã ojehechaukaramo umi tavaygua ñe’ẽme’ẽgua oikuaáva pe principio línea sobre línea metodología rehegua.
I contend that Ezekiel’s light upon the three hundred and ninety-one years and fifteen days prophecy aligns with the dirt brush man casting the jewels into the larger casket.
Muk angikap a ti silaw ni Ezekiel maipapan iti padto ti tallo a gasut ken siam a pulo ket maysa a tawen ken sangapulo ket lima nga aldaw ket umannatop iti tao a mangikuskos iti daga a mangibelleng kadagiti alahas iti dakdakkel a kabaong.
I contend that the light from Ezekiel is an essential element of the capstone message, when the temple is finished.
Ninashikilia kwamba nuru itokayo kwa Ezekieli ni sehemu ya lazima ya ujumbe wa jiwe la kilele, hekalu litakapokamilika.
Ezekiel is at October 22 in verse one of chapter forty, and it is there that the vision of the future temple is given to Ezekiel. That temple is the temple of the one hundred and forty-four thousand, of which Ezekiel is a symbol of that number. That group will have passed two tests before they reach the third and litmus test. Ezekiel is portrayed as receiving his light in the temple, and therefore the light he produces as a symbol represents the light that comes when God’s people enter the Most Holy Place in alignment with Daniel chapter ten.
حزقیال در آیهٔ اوّل از باب چهل در تاریخ بیستودوم اکتبر قرار دارد، و در همانجا رؤیای هیکل آینده به حزقیال داده میشود. آن هیکل، هیکلِ یکصد و چهلوچهار هزار است، که حزقیال نماد آن عدد میباشد. آن گروه پیش از آنکه به آزمون سوم و آزمون نهایی و تعیینکننده برسند، دو آزمون را پشت سر گذاشته خواهند بود. حزقیال چنین به تصویر کشیده میشود که نور خود را در هیکل دریافت میکند؛ بنابراین، نوری که او بهعنوان نماد پدید میآورد، نمایانگر نوری است که هنگامی پدید میآید که قوم خدا، در هماهنگی با باب دهم دانیال، به قدسالاقداس وارد میشوند.
The light of the Revelation of Jesus Christ that is unsealed, is unsealed just before probation closes.
Լոյսը Յիսուս Քրիստոսի Հայտնութեան, որ բացուած է, բացուում է անմիջապէս փորձութեան շրջանի աւարտուելուց առաջ։
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Na wuxuu igu yidhi, Ha xidhin erayada waxsii-sheegidda ee kitaabkan, waayo wakhtigu waa dhow yahay. Kan xaqdarrada ahu ha sii ahaado xaqdarro; kan wasakhaysanna ha sii ahaado wasakh; kan xaqa ahuna ha sii ahaado xaq; kan quduuska ahuna ha sii ahaado quduus. Muujintii 22:10, 11.
The “time is at hand” just before probation closes in verse eleven, and the Revelation of Jesus Christ is therefore unsealed at that time, for “the time is at hand.”
«Ատենը մօտ է»՝ անմիջապէս այն բանից առաջ, երբ տասնմէկերորդ համարին մէջ փորձութեան շրջանը փակուի, եւ, ուրեմն, Յիսուս Քրիստոսի Հայտնութիւնը այդ ատեն բացուած է, որովհետեւ «ատենը մօտ է»։
The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Revelación Jesucristoj, ukan Diosajj jupar churkäna, servirinacapar uñachtʼayañatac cunanacatejj mäquiwa phokhasini; ucatsti angelap toke qhanañchasaw servantip Juanar apayäna: jupaw Diosan arupatsa, Jesucriston testimoniopatasa, uqhamarac take cunanacatejj jupajj uñjkäna ucanacatsa yatiyäna. Cusisitawa qhititejj liytʼqui ucajja, uqhamarac qhitinacatejj aca profecian arunacap istʼapqui ucanacasa, uqhamarac cunanacatejj ucan kellkataqui ucanac phokhapqui ucanacasa; cunattejj horasajj jacʼancjje. Apocalipsis 1:1–3.
Probation closes for Laodicean Seventh-day Adventism at the Sunday law and Adventism is represented as Jerusalem in chapter nine of Ezekiel. There those who sigh and cry for the abominations done in the land and in the church receive the seal. The sealing takes place when the east winds of Islam are angering the nations, just before probation closes. In Ezekiel chapter eight the four generations of Adventism conclude with the fourth generation being symbolized by the twenty-five leaders bowing to the sun.
ရောဒိကိယာ ဆဲဗင့်သ်-ဒေး အက်ဒဗင်တစ်ဝါဒအတွက် အခွင့်ကာလသည် တနင်္ဂနွေနေ့ဥပဒေ၌ ပိတ်သိမ်းသွားပြီး၊ အက်ဒဗင်တစ်ဝါဒကို ယေဇကျေလ အခန်းကြီး ကိုးတွင် ယေရုရှလင်မြို့အဖြစ် ကိုယ်စားပြုဖော်ပြထားသည်။ ထိုနေရာ၌ ပြည်တစ်ပြည်လုံး၌လည်းကောင်း၊ အသင်းတော်၌လည်းကောင်း ပြုလုပ်လျက်ရှိသော စက်ဆုပ်ရွံရှာဖွယ်အမှုများကြောင့် ညည်းတွားကာ ငိုကြွေးသူများသည် တံဆိပ်ခတ်ခြင်းကို ခံရကြသည်။ တံဆိပ်ခတ်ခြင်းသည် အစ္စလာမ်၏ အရှေ့လေများက လူမျိုးတကာကို အမျက်ထွက်စေကြသည့် အချိန်၊ အခွင့်ကာလ မပိတ်သိမ်းမီ တိုက်ရိုက်မတိုင်မီ၌ ဖြစ်ပေါ်သည်။ ယေဇကျေလ အခန်းကြီး ရှစ်တွင် အက်ဒဗင်တစ်ဝါဒ၏ မျိုးဆက်လေးဆက်သည် နိဂုံးချုပ်သွားပြီး၊ စတုတ္ထမျိုးဆက်ကို နေကို ဦးညွှတ်ကိုးကွယ်နေသော ခေါင်းဆောင် နှစ်ဆယ့်ငါးဦးအားဖြင့် သင်္ကေတပြုထားသည်။
That vision was given symbolically one day before the Sunday law, or just before the close of probation as represented by six, six, six.
A pachaq rikch'ayqa huk p'unchawmi simbólicamente qosqa karqa domingo kamachiy manaraq hamuchkaptin, icha manaraq qispikuypaq tiempo tukukuptin, imaynachus soqta, soqta, soqta nisqawan rikuchisqa kashan chay hina.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Ezekiel 8:1–4.
၎င်းနောက် ခြောက်နှစ်မြောက်၌၊ ခြောက်လမြောက်၌၊ လ၏ ငါးရက်မြောက်နေ့၌၊ ငါသည် မိမိအိမ်၌ ထိုင်လျက်ရှိပြီး ယုဒအမျိုး၏ အသက်ကြီးသူတို့သည် ငါ့ရှေ့၌ ထိုင်လျက်ရှိကြစဉ်၊ ထိုအရပ်၌ အရှင်ထာဝရဘုရား၏ လက်တော်သည် ငါ့အပေါ်သို့ သက်ရောက်လာ၏။ ထိုအခါ ငါကြည့်မြင်ရာတွင်၊ မီး၏အသွင်အပြင်နှင့်တူသော ပုံသဏ္ဍာန်တစ်ခုကို တွေ့ရ၏။ သူ၏ ခါးမှ အောက်ဘက်သို့ မီးဖြစ်၏။ သူ၏ ခါးမှ အထက်ဘက်သို့ကား တောက်ပခြင်း၏ အသွင်အပြင်ရှိ၍ ပယင်းရောင်ကဲ့သို့ ဖြစ်၏။ ထို့နောက် သူသည် လက်တစ်ဖက်၏ ပုံသဏ္ဍာန်ကို ဆန့်ထုတ်၍ ငါ့ခေါင်းဆံပင်တစ်စုကို ကိုင်ယူ၏။ ဝိညာဉ်တော်သည် ငါ့ကို မြေကြီးနှင့် ကောင်းကင်ကြား၌ မြှောက်တင်၍ ဘုရားသခင်၏ ဗျာဒိတ်ရူပါရုံများအားဖြင့် ယေရုရှလင်မြို့သို့၊ မြောက်ဘက်သို့ မျက်နှာမူသော အတွင်းတံခါး၏ ဝင်ပေါက်သို့ ဆောင်သွား၏။ ထိုနေရာ၌ မနာလိုစိတ်ကို နှိုးဆွသော မနာလိုဖွယ် ရုပ်တု၏ နေရာရှိ၏။ ထိုအခါ ကြည့်ရှုလော့၊ လွင်ပြင်၌ ငါမြင်ခဲ့သော ရူပါရုံအတိုင်း ဣသရေလအမျိုး၏ ဘုရားသခင်၏ ဘုန်းတော်သည် ထိုအရပ်၌ ရှိတော်မူ၏။ ယေဇကျေလ ၈:၁–၄။
The vision of the sixth year, sixth month and fifth day came just before ‘666,’ a symbol of the Sunday law, when probation closes for Laodicean Adventism. That vision was “according to the vision” Ezekiel “saw in the plain.” The vision he saw in the plain is found earlier, in chapter three.
ਛੇਵੇਂ ਸਾਲ, ਛੇਵੇਂ ਮਹੀਨੇ ਅਤੇ ਪੰਜਵੇਂ ਦਿਨ ਦੀ ਦਰਸ਼ਟੀ ‘666’ ਤੋਂ ਠੀਕ ਪਹਿਲਾਂ ਆਈ, ਜੋ ਐਤਵਾਰ ਦੇ ਕਾਨੂੰਨ ਦਾ ਪ੍ਰਤੀਕ ਹੈ, ਜਦੋਂ ਲਾਓਦੀਕੀਆਈ ਐਡਵੈਂਟਵਾਦ ਲਈ ਕਿਰਪਾ-ਅਵਧੀ ਸਮਾਪਤ ਹੋ ਜਾਂਦੀ ਹੈ। ਉਹ ਦਰਸ਼ਟੀ “ਉਸ ਦਰਸ਼ਟੀ ਦੇ ਅਨੁਸਾਰ” ਸੀ ਜੋ ਹਿਜ਼ਕੀਏਲ ਨੇ “ਮੈਦਾਨ ਵਿੱਚ” ਵੇਖੀ ਸੀ। ਜੋ ਦਰਸ਼ਟੀ ਉਸ ਨੇ ਮੈਦਾਨ ਵਿੱਚ ਵੇਖੀ ਸੀ, ਉਹ ਇਸ ਤੋਂ ਪਹਿਲਾਂ, ਤੀਸਰੇ ਅਧਿਆਇ ਵਿੱਚ, ਮਿਲਦੀ ਹੈ।
Then I arose, and went forth into the plain: and, behold, the glory of the Lord stood there, as the glory which I saw by the river of Chebar: and I fell on my face. Ezekiel 3:23.
Kʼa re áhtsʼíísgo, dóó kʼad hólǫ́ǫgo deeshchį́į́ʼ; dóó shí éí, Diyin God biyiʼhózhǫ́ǫgi átʼéego nitsáhákeesgo naashá, éí Kʼeezh Báhí Hahoodzooígíí biyaagi shí nídaalnishgo ashkii yishą́ą́hígíí ayóo átʼéego; dóó shił hólǫ́ doo, shí bichʼįʼ yáʼátʼééhgo shá hołʼaahgo shijaaʼ adiní. Ezekiel 3:23.
The vision of the “plain”, which was the vision of the sixth year, sixth month and fifth day was the vision Ezekiel had seen earlier at the river of Chebar.
ئەم بینینەی «دەشت»، کە بینینی ساڵی شەشەم، مانگی شەشەم و ڕۆژی پێنجەم بوو، هەمان ئەو بینینە بوو کە حیزقیال پێشتر لەسەر ڕووباری کەبار بینیبووی.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.
安策兮三十年，四月之期，月五日，余处于被掳者之间，于基巴河畔，诸天启矣，余见上帝之异象。以西结书 1:1。
The “visions of God” which Ezekiel “saw,” by the river of Chebar, was the vision of the plain, which was also the vision of Ezekiel chapter eight through eleven. Those visions were presented in the context of Ezekiel looking into the sanctuary, which is where the "marah" looking glass vision of chapter ten is accomplished. Ezekiel represents those who partake of the prophetic light radiating from the Most Holy Place as the Revelation of Jesus Christ is brought forth just before the close of probation.
“ጥዓይታት ኣምላኽ” እዚ ሕዝቅኤል “ዝረኣዮ” ኣብ ወንዝ ከባር፡ ራእይ ቆላ እዩ፤ እዚ ድማ እቲ ራእይ ሕዝቅኤል ምዕራፍ ሸሞንተ ክሳዕ ዓሰርተ ሓደ እዩ። እቶም ራእያት ኣብ ኩነታት ሕዝቅኤል ናብ መቕደስ እናጠመተ እዮም ተቐሪቦም፤ ኣብኡ ኸኣ እቲ ናይ “marah” ራእይ መስተዋት ምጥማት ናይ ምዕራፍ ዓሰርተ ይፍጸም። ሕዝቅኤል ነቶም ቅድሚ ምዕጻው ጊዜ ጸጋ ምስ ተገልጸ ራእይ የሱስ ክርስቶስ ካብቲ ቅድስተ ቅዱሳን ዝፈስስ ትንቢታዊ ብርሃን ዝተኻፈሉ ይውክል።
When we identify king Josiah’s Jubilee line that begins with Passover and ends on October 22, we are identifying the symbol of the Spring feasts and the Fall feasts as set forth in Leviticus twenty-three. There the spring and fall feasts are set forth with twenty-two verses each, just as Ezekiel’s ministry was for twenty-two years. Aligning Ezekiel in the thirtieth year of the Jubilee line allows Ezekiel’s birth to align with Josiah’s revival. If he was thirty years old in the thirtieth year of the Jubilee cycle, then Ezekiel would be born at Josiah’s reformation.
Àdìẹ̀wọ̀n tá a bá mọ ìlà Jùbílì ọba Josiah tí ó bẹ̀rẹ̀ pẹ̀lú Ìrékọjá tí ó sì parí ní October 22, à ń tọ́ka sí àpẹẹrẹ àwọn àjọyọ̀ ìgbà ìrúwé àti àwọn àjọyọ̀ ìgbà òrìṣà bí a ti gbé wọn kalẹ̀ nínú Lefitiku ogún-mẹ́ta. Níbẹ̀ ni a ti gbé àwọn àjọyọ̀ ìrúwé àti ìgbà òrìṣà kalẹ̀ pẹ̀lú ẹsẹ méjìlélógún fún ọ̀kọ̀ọ̀kan, gẹ́gẹ́ bí iṣẹ́ ìránṣẹ́ Ezekiel ṣe jẹ́ fún ọdún méjìlélógún. Ìṣètò Ezekiel sínú ọdún kẹtàlélọ́gbọ̀n ti ìlà Jùbílì mú kí ìbí Ezekiel bá ìmúpadàbọ̀sípò Josiah mu. Bí ó bá jẹ́ pé ó jẹ́ ọmọ ọdún ọgbọ̀n ní ọdún kẹtàlélọ́gbọ̀n ti àkókò Jùbílì, nígbà náà Ezekiel yóò ti bí ní àsìkò ìtúnṣe Josiah.
Ezekiel is a symbol of those who by faith enter into the Most Holy Place. Once there they see the wheels within the wheels representing the complex play of human interactions. As with John in Revelation chapter ten, Ezekiel represents the Millerites, but more directly the one hundred and forty-four thousand. His parallel three-hundred-ninety-one-years and fifteen-days time prophecy illustrates the final judgment of Laodicean Adventism with the destruction of Jerusalem, and it includes the enigma of thirty-eight and forty.
Ezekiel simbolikuni mga sidi nga pinaagi sa pagtoo magasulod ngadto sa Labing Balaan nga Dapit. Sa diha nga atua na sila didto, ilang makita ang mga ligid sulod sa mga ligid nga nagrepresentar sa masalimuot nga dagan sa mga pakig-uban sa tawo. Sama kang Juan sa Pinadayag kapitulo napulo, si Ezekiel nagrepresentar sa mga Millerita, apan mas diretso ang usa ka gatos ug kap-atan ug upat ka libo. Ang iyang kaparis nga tagna sa panahon nga tulo ka gatos ug kasiyaman ug usa ka tuig ug napulog lima ka adlaw naghulagway sa katapusang paghukom sa Laodiceanong Adventismo uban sa pagkalaglag sa Jerusalem, ug kini naglakip sa talinghaga sa traynta y otso ug kwarenta.
It includes the symbolism of four hundred and thirty years.
Min muajmi ixmatasna qanchis pachak kinsa chunka watakunapa simbolismunta.
It includes the four-year period represented by 1333 to 1337, 1449 to 1453 and 1840 to 1844.
Вклучува четиригодишниот период претставен со 1333 до 1337, 1449 до 1453 и 1840 до 1844.
We will begin our considerations of this most important subject in the next article.
Naayi ma milanrïtsäka gu'iví nä'ï äm jías nïkhrü'ä thëkï'ä bä'i bäná, dï äjüxï'ä gatsï'ä khrü'ä nï yu'ä.
“In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him.” Testimonies, volume 5, 753.
«عیسايەگە، ھەزەقىيەلگە ۋە يۇھانناغا بېرىلگەن ۋەھىيلەردە، بىز ئاسماننىڭ يەر يۈزىدە يۈز بېرىۋاتقان ۋەقەلەر بىلەن نەقەدەر زىچ باغلانغانلىقىنى ۋە خۇدانىڭ ئۆزىگە سادىق بولغانلارغا بولغان غەمخورلۇقىنىڭ نەقەدەر ئۇلۇغ ئىكەنلىكىنى كۆرىمىز.» Testimonies, volume 5, 753.
“Christ Himself was the Lord of the temple. When He should leave it, its glory would depart—that glory once visible in the holy of holies over the mercy seat, where the high priest entered only once a year, on the great day of atonement, with the blood of the slain victim (typical of the blood of the Son of God shed for the sins of the world), and sprinkled it upon the altar. This was the Shekinah, the visible pavilion of Jehovah.
«Քրիստոս Ինքն էր տաճարի Տերը։ Երբ Նա լքեր այն, նրա փառքը պիտի հեռանար՝ այն փառքը, որ մի ժամանակ տեսանելի էր Սրբոց Սրբոցում՝ ողորմության աթոռի վերևում, ուր քահանայապետը մտնում էր տարին միայն մեկ անգամ՝ Քավության մեծ օրը, զոհաբերված զոհի արյունով (որը նախապատկերն էր Աստծու Որդու արյան, որ հեղվեց աշխարհի մեղքերի համար), և այն սրսկում էր զոհասեղանի վրա։ Սա էր Շեքինան՝ Եհովայի տեսանելի տաղավարը»։
“It was this glory that was revealed to Isaiah, when he says, ‘In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple’ [Isaiah 6:1–8 quoted].” The Seventh-day Adventist Bible Commentary, volume 4, 1139.
«Fue esta gloria la que le fue revelada a Isaías, cuando dice: “En el año en que murió el rey Uzías vi yo también al Señor sentado sobre un trono, alto y sublime, y sus faldas llenaban el templo” [Isaías 6:1–8 citado].» The Seventh-day Adventist Bible Commentary, volumen 4, 1139.
“The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.
Իսայային տրված տեսիլքը ներկայացնում է վերջին օրերում Աստծո ժողովրդի վիճակը։ Նրանց տրված է արտոնությունը հավատքով տեսնելու այն գործը, որ կատարվում է երկնային սրբարանում։ «Եւ բացուեցաւ Աստուծոյ տաճարը երկնքում, եւ տեսնուեցաւ նորա վկայութեան տապանակը նորա տաճարի մէջ»։ Երբ նրանք հավատքով նայում են Սրբոց Սրբոցը եւ տեսնում Քրիստոսի ծառայությունը երկնային սրբարանում, հասկանում են, որ իրենք անմաքուր շրթունքների ժողովուրդ են,— մի ժողովուրդ, որի շրթունքները հաճախ ունայնություն են խոսել, եւ որի շնորհներն էլ չեն սրբագործվել ու գործադրվել Աստծո փառքի համար։ Իրապես կարող են հուսահատվել, երբ իրենց սեփական տկարությունն ու անարժանությունը համեմատում են Քրիստոսի փառավոր բնավորության մաքրության եւ վայելչության հետ։ Սակայն եթե նրանք, ինչպես Եսային, ընդունեն այն տպավորությունը, որ Տերն ուզում է դրոշմել սրտի վրա, եթե իրենց անձերը խոնարհեցնեն Աստծո առաջ, նրանց համար հույս կա։ Խոստման աղեղը գահի վերեւում է, եւ այն գործը, որ կատարվեց Եսայու համար, պիտի կատարվի նաեւ նրանց մեջ։ Աստված պիտի պատասխանի փշրված սրտից բարձրացող աղոթքներին։
“The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.” Review and Herald, December 22, 1896.
“Ǟsǝnna ǝti mǝgbo kple Mawu ƒe dɔ gã sia, si le bubu kple vevie me, nye be wòaƒo nu ƒe kukuwo katã ƒo ƒe ɖe dzi na dzifo ƒe nuƒoƒe; elabena anyigba la aɖe asi fũ kple Aƒetɔ la ƒe ŋutikɔkɔe. Eya ta megbe wòanye ame aɖeke si adzo dzii ne wole vɔ̃ɖiɖi si le ŋgɔyiyim kpɔm eye wole gbe si tsoa anyɔnu makɔmakɔwo me sem. Ne viviti ƒe ŋusẽwo atso ɖo ameawo ƒe ɖoɖo me tsitre ɖe Mawu ƒe ameawo ŋu; ne Satana ava xa eƒe aʋakɔwo ƒo na aʋa gã mamlɛtɔ la, eye wòanya abe eƒe ŋusẽ le gãm, eye le ɖe sia ɖe be wòaɖu dzi, la, Mawu ƒe ŋutikɔkɔe ƒe nukpɔkpɔ kɔkɔe la, zikpui si kɔ ɖe dzi eye woɖe ɖe to, si le ŋugbedodo ƒe dzesidede la te, ana kpɔɖeŋu, kakaɖedzi, kple nutifafa.” Review and Herald, December 22, 1896.
“Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.
«Քաբարի գետի ափերին Եզեկիելը տեսավ մի մրրիկ, որ կարծես գալիս էր հյուսիսից, «մի մեծ ամպ, և իր մեջ իրեն փաթաթող կրակ, և նրա շուրջը պայծառություն կար, և նրա միջից՝ ինչպես սաթի գույնը»։ Իրար հատող բազմաթիվ անիվներ շարժվում էին չորս կենդանի էակների կողմից։ Այս ամենից շատ վեր «գահի նմանություն կար՝ ինչպես շափյուղա քարի տեսքը, և գահի նմանության վրա կար նմանություն՝ ինչպես մարդու տեսքը՝ նրա վրա վերևում»։ «Եվ քերովբեների մեջ երևում էր մարդու ձեռքի ձևը՝ նրանց թևերի տակ»։ Եզեկիել 1:4, 26; 10:8։ Անիվների դասավորությունն այնքան բարդ էր, որ առաջին հայացքից թվում էր՝ խառնաշփոթության մեջ են, բայց նրանք շարժվում էին կատարյալ ներդաշնակությամբ։ Երկնային էակները, որոնց պահպանում և առաջնորդում էր քերովբեների թևերի տակ եղող ձեռքը, մղում էին այդ անիվները. նրանց վերևում, շափյուղյա գահի վրա, գտնվում էր Հավիտենականը, և գահի շուրջը՝ ծիածանը՝ աստվածային ողորմության խորհրդանիշը։»
“As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.
“Жәбирейни баһнид арбаға охшаған мураккәп һаләтләр қандақ қилиб уларниң қанатлириниң астида болған қолиң рәһбәрлиги астида болған болса, инсаний вәқәләрниң шу мураккәп өзгиришлириһәм илаһий контрол астидадур. Милләтләрниң низаси вә ғовғаси арисида, Жәбирейләрниң үстидә олтарғучи йәнәһәм йәр йүзиниң ишлирини йолға селип туриду.
“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.
"당신들에게 할당된 시간과 자리를 차례차례 점유해 온 여러 민족들의 역사는, 그들 자신도 그 의미를 알지 못한 채 무의식적으로 증언해 온 그 진리를 통하여 우리에게 말하고 있다. 오늘날 모든 민족과 모든 개인에게 하나님께서는 당신의 위대한 계획 속에서 한 자리를 지정해 두셨다. 오늘 사람들과 민족들은 실수 없으신 분의 손에 들린 다림줄로 측량되고 있다. 모두가 자신의 선택에 따라 자기 운명을 결정하고 있으며, 하나님께서는 당신의 목적을 성취하시기 위하여 모든 것을 주관하고 계신다.
“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 178.
«Tarixçe ku EZ Ê MEZIN di peyva xwe de destnîşan kiriye, bi girêdana qelînî ya pêxemberiyê de girêk bi girêkê re yek dike, ji ezelê yê berê heta ezelê yê pêşerojê, ji me re dibêje ku em îro li kîjan cihê ne di rêzika deman de, û di demê ku tê de çi dikare were hêvîkirin. Hemû tiştê ku pêxemberî wekî ku dê bibe pêşbînî kiriye, heta dema niha, li ser rûpelên dîrokê hatine şopandin, û em dikarin piştrast bin ku hemû tiştên ku hîn jî têne de, dê bi rêza xwe bihatine bicihanîn.» Education, 178.