Ezekiel represents those who have had a work of instruction accomplished for them by the Lion of the tribe of Judah, and His basic instruction is “line upon line.”

Ezekiel taypi taqi jaqinakaru uñt’ayi, khitinakatï León de la tribu de Judá ukamp yatichäwi lurayasiwayapki jupanakaru, ukat jupankir nayrïr yatichäwipax akawa: “línea sobre línea.”

To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:12, 13.

ᎾᏍᎩ ᎯᏰᎸᎯ, ᎯᎠ ᎾᏍᎩ ᎤᏣᎴᎩ, ᎾᎿ ᎢᏥᎵᎩ ᎢᏣᏁᏯᏔᏅ ᎤᏯᏪᎯ ᎤᏣᎴᎩ; ᎠᎴ ᎯᎠ ᎾᏍᎩ ᎤᏣᏃᎯᏍᏗ: ᎠᏎᏃ ᎥᏝ ᎤᏂᏲᎵᎩ ᎤᎾᏛᏓᏍᏗ. ᎠᏎᏃ ᎤᏁᏨ ᏱᎰᏩ ᎨᏒ ᎾᏍᎩ ᎤᏅᏗᏱ ᎤᏅᏗᏱ ᏗᏕᏲᏅᏙ; ᎤᏅᏗᏱ ᎤᏅᏗᏱ ᏗᏕᏲᏅᏙ; ᎤᏪᏘ ᎤᏪᏘ ᎤᏍᏗ, ᎤᏪᏘ ᎤᏪᏘ ᎤᏍᏗ; ᎠᏂ ᎤᏍᏗ, ᎾᎿ ᎤᏍᏗ; ᎾᏍᎩ ᎤᏂᎶᏒᎭ, ᎠᎴ ᎣᏂ ᏧᏂᏍᎪᎵᏒᎭ, ᎠᎴ ᏗᏂᏰᎾᏍᏗ ᏱᎩ, ᎠᎴ ᏗᏂᎤᏕᏒᎭ, ᎠᎴ ᏗᏂᏴᏫᏛᎭ. ᎡᏏᏯ 28:12, 13.

Currently the Lion of the tribe of Judah is opening up the book of Ezekiel. We are informed that Ezekiel is a priest in the thirtieth year, whether “thirty” represents his symbolic age as a priest, or the thirtieth year in the prophetic line that began at Josiah’s Great Passover. The final priesthood of the latter days is the one hundred and forty-four thousand, and the ancient literal histories typify a symbolic history in the latter days.

ꦲꦶꦏꦶ ꦲꦶꦏꦸ, ꦱꦶꦁꦒ ꦏꦮꦤ꧀ ꦪꦲꦸꦢ ꦱꦼꦢꦁ ꦩꦸꦏꦏ꧀ꦏꦺ ꦧꦸꦏꦸ ꦲꦼꦗꦼꦏꦶꦌꦭ꧀. ꦏꦶꦠ ꦲꦶꦁꦥꦺꦴꦂꦩꦱꦶꦲꦏꦺ ꦭꦤ꧀ꦠꦫꦤ꧀ ꦲꦼꦗ꼦ꦏꦶꦌꦭ꧀ ꦲꦶꦏꦸ ꦱꦼꦲꦺꦴꦫꦁ ꦲꦶꦩꦩ꧀ ꦥꦢ ꦠꦲꦸꦤ꧀ ꦏꦠꦶꦒꦥꦸꦭꦸꦃ, ꦲꦥꦏꦃ “ꦏꦠꦶꦒꦥꦸꦭꦸꦃ” ꦲꦶꦠꦸ ꦩꦼꦭꦩ꧀ꦧꦁꦏꦤ꧀ ꦲꦸꦩꦸꦂꦤꦺ ꦱꦼꦕꦫ ꦱꦶꦩ꧀ꦧꦺꦴꦭꦶꦏ꧀ ꦱꦼꦧꦒꦻ ꦲꦶꦩꦩ꧀, ꦲꦠꦮ ꦠꦲꦸꦤ꧀ ꦏꦠꦶꦒꦥꦸꦭꦸꦃ ꦢꦭꦩ꧀ ꦒꦫꦶꦱ꧀ ꦏꦼꦤꦧꦶꦪꦤ꧀ ꦪꦁ ꦢꦶꦩꦸꦭꦻ ꦥꦢ ꦥꦱ꧀ꦏꦃ ꦲꦒꦸꦁ ꦪꦺꦴꦱꦶꦪ. ꦏꦲꦶꦩꦩꦤ꧀ ꦠꦼꦫꦏ꦳ꦶꦂ ꦥꦢ ꦲꦫꦶ-ꦲꦫꦶ ꦥꦼꦁꦲꦧꦶꦱꦤ꧀ ꦲꦢꦭꦃ ꦱꦼꦫꦠꦸꦱ꧀ ꦌꦩ꧀ꦥꦠ꧀ ꦥꦸꦭꦸꦃ ꦌꦩ꧀ꦥꦠ꧀ ꦫꦶꦧꦸ, ꦭꦤ꧀ ꦱꦼꦗꦫꦃ-ꦱꦼꦗꦫꦃ ꦭꦶꦠꦼꦫꦭ꧀ ꦏꦸꦤ ꦩꦼꦫꦸꦥꦏꦤ꧀ ꦠꦶꦥꦺ ꦱꦼꦗꦫꦃ ꦱꦶꦩ꧀ꦧꦺꦴꦭꦶꦏ꧀ ꦥꦢ ꦲꦫꦶ-ꦲꦫꦶ ꦥꦼꦁꦲꦧꦶꦱꦤ꧀.

But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. Isaiah 61:6.

Pero vosotros seréis llamados los Sacerdotes del Señor; os llamarán Ministros de nuestro Dios; comeréis las riquezas de los gentiles, y en su gloria os gloriaréis. Isaías 61:6.

Ezekiel is a symbol of God’s people in the latter days–the sacred history which every prophetic testimony identifies. That sacred history is the movement of the third angel, which was especially typified by the movement of the first angel in 1840. The movement of the first angel was the alpha angel of the three angels and the third is the omega angel. Ezekiel is therefore aligned with Peter in the sealing time of the one hundred and forty-four thousand. The symbolic history both Peter and Ezekiel are located at, is represented as the history Panium.

Езекиел е символ на Божия народ в последните дни — свещената история, която всяко пророческо свидетелство определя. Тази свещена история е движението на третия ангел, което бе особено предобразено от движението на първия ангел през 1840 година. Движението на първия ангел беше алфа-ангелът на трите ангела, а третият е омега-ангелът. Следователно Езекиел е съпоставен с Петър във времето на запечатването на сто четиридесет и четирите хиляди. Символната история, в която са поставени и Петър, и Езекиел, е представена като историята на Паниум.

The Little Book

ئەو پەڕتووکە بچووکە

Ezekiel takes the little book, as did John in Revelation ten.

Ezequiel toma el librito, como hizo Juan en Apocalipsis diez.

But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–10, 3:1–3.

ᏍᎩᏂ ᏂᎯ, ᏴᏫ ᎤᏪᏥ, ᎯᎠ ᎬᏯᏛᏁᎭ ᎵᏥᏪᎭ; ᏞᏍᏗ ᏂᎯ ᎯᏍᎦᏅᏨᎢ ᎾᏍᎩ ᎠᏂᏍᎦᏅᏨ ᎦᏁᏌᏗ ᎤᏂᏴᏫ: ᎯᏍᏚᎩ ᎠᏕᎶᏆ, ᎠᎴ ᎯᎦᎵᏍᎨᏍᏗ ᎾᏍᎩ ᏣᎬᏁᎭ. ᎠᎴ ᎿᎭᏉ ᏥᎪᎲᎢ, ᎬᏂᎨ, ᎠᏰᏙᎵ ᎠᏴ ᏗᎬᎩᏅᏎᎸ; ᎠᎴ, ᎬᏂᎨ, ᎪᏪᎵ ᎤᎵᏍᏋᎶᎯ ᎾᎿᎭᎡ ᎠᏯᎡ; ᎠᎴ ᎠᏆᏓᏍᏔᏅ ᎠᏆᎧᏛ; ᎠᎴ ᎤᏬᏪᎳᏅ ᎠᏰᎵ ᎠᎴ ᎤᏭᏃᎯᏍᏗ: ᎠᎴ ᎾᎿᎭᎡ ᎠᏥᏃᎪᏅ ᎠᎵᏍᎩᏍᎬ, ᎠᎴ ᎤᏲ ᎡᎯᏍᏗ, ᎠᎴ ᎤᏲ ᎢᏳᎾᏛᏁᎲ. ᎠᎴ ᎾᏍᎩ ᎠᏆᏛᏁᎴ, ᏴᏫ ᎤᏪᏥ, ᎯᎦᎵᏍᎨᏍᏗ ᎾᏍᎩ ᎯᏩᏛᎲᎢ; ᎯᎦᎵᏍᎨᏍᏗ ᎯᎠ ᎪᏪᎵ ᎤᎵᏍᏋᎶᎯ, ᎠᎴ ᎮᎾ ᏫᏁᏤᎲ ᎢᏏᎵ ᎦᏁᏌᏗ. ᎾᏍᎩᏃ ᎠᏆᏍᏚᎩ ᎠᏕᎶᏆ, ᎠᎴ ᎠᏆᎵᏍᎪᎸ ᎾᏍᎩ ᎪᏪᎵ ᎤᎵᏍᏋᎶᎯ. ᎠᎴ ᎠᏆᏛᏁᎴ, ᏴᏫ ᎤᏪᏥ, ᎯᏣᏓᏅᏛ ᎯᎦᎵᏍᎨᏍᏗ, ᎠᎴ ᎯᏣᎵᏍᏓᏴᏗ ᎠᎧᎵᎢ ᎯᎧᎵᏍᏗ ᎯᎠ ᎪᏪᎵ ᎤᎵᏍᏋᎶᎯ ᏣᎬᏁᎭ. ᎿᎭᏉᏃ ᎠᎩᎦᎵᏍᎩ; ᎠᎴ ᎠᏆᏔᎵᏒ ᎤᏩᏅ ᎤᏯᎦᎶᏗ ᎤᏩᏍᏗ ᎠᏯᏩᏛᎡ. ᎢᏏᎩᎵ 2:8–10, 3:1–3.

In Revelation ten, John eats the little book, and the entire chapter represents the manifestation of the power of God from August 11, 1840 until October 22, 1844.

Ayah Pahayag kapitulo dyes, ginkaon ni Juan an gutiay nga libro, ngan an bug-os nga kapitulo nagrirepresentar han pagpakita han gahum han Dios tikang han Agosto 11, 1840 tubtob han Oktubre 22, 1844.

“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

«ആദ്യദൂതന്റെ സന്ദേശത്തിന്റെ പ്രഖ്യാപനത്തിൽ മൂന്നാം ദൂതന്റെ സന്ദേശത്തോടു ചേർന്ന് പ്രവർത്തിക്കുന്ന ദൂതൻ തന്റെ മഹത്വത്താൽ സർവ്വഭൂമിയെയും പ്രകാശിപ്പിക്കേണ്ടതാണ്. ലോകവ്യാപകമായ വ്യാപ്തിയും അപൂർവമായ ശക്തിയും ഉള്ള ഒരു പ്രവർത്തി ഇവിടെ മുൻകൂട്ടി അറിയിക്കപ്പെടുന്നു. 1840–44 ലെ അഡ്വെന്റ് പ്രസ്ഥാനം ദൈവശക്തിയുടെ മഹിമാപൂർണമായ ഒരു പ്രകടനമായിരുന്നു; ആദ്യദൂതന്റെ സന്ദേശം ലോകത്തിലെ എല്ലാ മിഷൻകേന്ദ്രങ്ങളിലേക്കും എത്തിക്കപ്പെട്ടു, ചില രാജ്യങ്ങളിൽ പതിനാറാം നൂറ്റാണ്ടിലെ മതപരിഷ്‌കരണകാലം മുതൽ ഏതെങ്കിലും ദേശത്തിൽ സാക്ഷ്യംവഹിക്കപ്പെട്ടതിൽ ഏറ്റവും മഹത്തായ മതാത്മക ഉണർവ് അവിടെ ഉണ്ടായിരുന്നു; എന്നാൽ മൂന്നാം ദൂതന്റെ അവസാന മുന്നറിയിപ്പിനുകീഴിലുള്ള പ്രബലമായ പ്രസ്ഥാനത്താൽ ഇവയെ അതിക്രമിക്കപ്പെടേണ്ടതാണ്.» The Great Controversy, 611.

Ezekiel is aligned with John in Chapter ten of Revelation, so Peter, John and Ezekiel stand together in their allotted place during the sealing time of the one hundred and forty-four thousand.

Ezequiel está alineado con Juan en el capítulo diez de Apocalipsis, de modo que Pedro, Juan y Ezequiel están juntos en el lugar que les ha sido asignado durante el tiempo del sellamiento de los ciento cuarenta y cuatro mil.

1840 to 1844 represents a four-year-period that began when the time prophecy that began with a one-hundred-and-fifty-year period on July 27, 1299. Those “five months” ended and joined with the time prophecy of three hundred ninety-one years and fifteen days that concluded on August 11, 1840, when the glorious manifestation of the power of God was manifested until October 22, 1844. Then the application of prophetic time ceased.

1840 سے 1844 تک ایک چار سالہ مدت کی نمائندگی کرتا ہے جو اُس وقتی نبوت کے آغاز سے شروع ہوئی تھی جس کا آغاز 27 جولائی 1299 کو ایک سو پچاس سالہ مدت سے ہوا تھا۔ وہ “پانچ مہینے” ختم ہوئے اور تین سو اکانوے سال اور پندرہ دن کی اُس وقتی نبوت کے ساتھ مل گئے جو 11 اگست 1840 کو مکمل ہوئی، جب خدا کی قدرت کا جلالی ظہور 22 اکتوبر 1844 تک ظاہر ہوا۔ پھر نبوتی وقت کا اطلاق موقوف ہو گیا۔

And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:6.

Wa gàn na ci alwashin wanda yake rayayye har abada abadin, wanda ya halicci sama da abubuwan da suke cikinta, da ƙasa da abubuwan da suke cikinta, da teku da abubuwan da suke cikinsa, cewa ba za a ƙara samun lokaci ba. Ru’ya ta Yohanna 10:6.

Prophetic time ended as a valid application of prophecy on October 22, 1844. Ezekiel, Peter and John each represent God’s wise virgins of the movement of the first and second angels and also the movement of the third angel.

ꞌA̱n nịkbahà mi̱ nchu̱wáyí a̱yịt mi̱ nwu̱r nwu̱r nwu̱r mi̱ prophecy nà October 22, 1844. Ezekiel, Peter, mà John kà kpa̱ àlyáyí nwu̱r à̱bwáyí àshwi̱ God nà movement mi̱ first angel mà second angel, kà nà nwu̱r movement mi̱ third angel.

Visions

Awinakuykuna

The first ‘eleven’ chapters of Ezekiel present a series of “visions” as set forth in verse one of chapter one.

ئەزقیالنىڭ ئالدىنقى «ئون بىر» بابى، بىرىنچى بابنىڭ بىرىنچى ئايىتىدە بايان قىلىنغاندەك، بىر قاتار «رؤيىلەر»نى تەقدىم قىلىدۇ.

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.

Og det hendte i det trettiende år, i den fjerde måned, på den femte dag i måneden, mens jeg var blant de bortførte ved elven Kebar, at himlene ble åpnet, og jeg så syner fra Gud. Esekiel 1:1.

The “visions” of the first eleven chapters was first given in chapter one by the river of Chebar, then it was enlarged upon in chapter three’s vision on the “plain” and then again in chapter eight’s vision at Jerusalem. The three locations of the river of Chebar, the plain and Jerusalem represent three visions that together make up one vision, which is the “visions” of verse one and of the first ‘eleven’ chapters.

ئەو «بینینانەی» یازدە بەشی یەکەم، سەرەتا لە بەشی یەکەم لەلای ڕووباری کەبار پێدرا، پاشان لە بینینی بەشی سێیەم لەسەر «دێشت» فراوانتر کرا، و دووبارەش لە بینینی بەشی هەشتەم لە ئۆرشەلیمدا. ئەو سێ شوێنەی ڕووباری کەبار، دێشت، و ئۆرشەلیم، سێ بینین نیشان دەدەن کە پێکەوە یەک بینین پێکدێنن، و ئەویش هەمان «بینینانەی» ئایەتی یەک و یازدە بەشی ‘یەکەم’ە.

Jubilee

Жубилей

Considering the thirtieth year as the thirtieth year of the Jubilee cycle that began at Josiah's famous Passover, and then ended on October 22, is easily supportable, for that particular line of sacred history is portrayed distinctly, line upon line with more than one witness. As an example; Passover represents the Spring feasts and the day of atonement represents the Fall feasts. Leviticus twenty-three is therefore aligned with the Jubilee cycle that began with Josiah. There are other lines that align with the history represented by king Josiah unto October 22, 573 BC. The historical fulfillment on October 22, 573 BC of a Jubilee year is supported by the historians.

تەمەللین دەکرێت ساڵی سییەم وەک ساڵی سییەمی خولی یۆبێل بزانرێت کە لە پەسحی بەناوبانگی یۆشیا دەستی پێکرد و پاشان لە ٢٢ی ئۆکتۆبەر کۆتایی هات، چونکە ئەو هێڵە تایبەتەی مێژووی پیرۆز بە ئاشکرایی پیشان دراوە، هێڵ بە هێڵ، لەگەڵ زیاتر لە یەک شایەت. بۆ نموونە؛ پەسح جێگرەوەی جەژنی بەهارە و ڕۆژی کفارە جێگرەوەی جەژنی پاییزە. بۆیە لاویان بیست و سێ پەیوەستە بە خولی یۆبێلەوە کە بە یۆشیا دەستی پێکرد. هێڵەکانی دیکەش هەن کە لەگەڵ ئەو مێژووەدا هاوتەرەزن کە لە پاشایەتی یۆشیاوە هەتا ٢٢ی ئۆکتۆبەر، ٥٧٣ پ.ز. نواندراوە. تەواوبوونی مێژوویی ساڵێکی یۆبێل لە ٢٢ی ئۆکتۆبەر، ٥٧٣ پ.ز. لەلایەن مێژوونووسانەوە پشتگیری دەکرێت.

The chronologists are generally comfortable with placing the day of atonement as October 22, 573 BC, and Josiah’s Great Passover in 622 BC, is also an accepted date by those biblical chronologists. The Passover, a symbol of the spring feasts, began a forty-nine-year Jubilee cycle, that ended at the symbol of the fall feasts on the day of atonement. The seven weeks of years that made up forty-nine years were the symbols of the Sabbath of the land.

Ka tat chronologista hamyangar haktakna thajaba amatigi matung inna, atonement-gi numit asi 573 BC-gi October 22-da leirabani haibadu phang-i; amasung 622 BC-da Josiah-gi Achouba Passover asi, biblical chronologist-singna ayaba thokpa numit oirabasu ni. Passover, spring feasts-ki khudam ama oina, forty-nine-year Jubilee cycle ama hougatle, aduga adu fall feasts-ki khudam oiriba atonement-gi numit-ta loishinle. Forty-nine years semgatpa chahi-gi week taret asi, malemgi Sabbath-ki khudam-sing oirammi.

“In every page, whether history, or precept, or prophecy, the Old Testament Scriptures are irradiated with the glory of the Son of God. So far as it was of divine institution, the entire system of Judaism was a compacted prophecy of the gospel. To Christ “give all the prophets witness.” Acts 10:43. From the promise given to Adam, down through the patriarchal line and the legal economy, heaven’s glorious light made plain the footsteps of the Redeemer. Seers beheld the Star of Bethlehem, the Shiloh to come, as future things swept before them in mysterious procession. In every sacrifice Christ’s death was shown. In every cloud of incense His righteousness ascended. By every jubilee trumpet His name was sounded. In the awful mystery of the holy of holies His glory dwelt.” The Desire of Ages, 211.

“प्रत्येक पृष्ठमा, चाहे इतिहास होस्, वा आज्ञा, वा भविष्यवाणी, पुरानो नियमका धर्मशास्त्रहरू परमेश्वरका पुत्रको महिमाले आलोकित भएका छन्। जहाँसम्म यो ईश्वरीय स्थापना थियो, यहूदी धर्मको सम्पूर्ण व्यवस्था सुसमाचारको एक सघन भविष्यवाणी थियो। ख्रीष्टको विषयमा “सबै अगमवक्ताहरूले साक्षी दिन्छन्।” प्रेरित 10:43। आदमलाई दिइएको प्रतिज्ञादेखि लिएर पितृपुरुषहरूको वंशावली हुँदै व्यवस्थाको अर्थतन्त्रसम्म, स्वर्गको महिमामय ज्योतिले मुक्तिदाताका पदचिन्हहरू प्रस्ट पारेको थियो। द्रष्टाहरूले बेथलेहेमको तारा, आउनुहुने शीलोहलाई देखे, जब भविष्यका घटनाहरू रहस्यमय जुलुसझैँ उनीहरूको सामु बग्दै गए। प्रत्येक बलिदानमा ख्रीष्टको मृत्यु देखाइएको थियो। धूपको प्रत्येक बादलमा उहाँको धार्मिकता उक्लिरहेको थियो। प्रत्येक जुबिलीको तुरहीद्वारा उहाँको नाउँ ध्वनित गरिएको थियो। परमपवित्र स्थानको गम्भीर रहस्यमा उहाँको महिमा वास गरिरह्यो।” द डिजायर अफ एजेज, 211.

Seventeen

Suminpit

Zedekiah had been taken to Babylon when Jerusalem fell fourteen years before 573 BC. The Jewish historians identify the Jubilee cycle from Josiah in 622 to October 22, 573 as the 17th Jubilee cycle. The period from the battle of Raphia to the battle of Panium was seventeen years. Ptolemy, was the victor at the battle of Raphia, and he reigned as the king of the south for seventeen years. From the Edict of Milan until Constantine divided his empire in 330, was seventeen years. In the seventeenth Jubilee cycle Jerusalem was destroyed by Nebuchadnezzar.

Zedekiah tə 573 BC-dən on dörd il əvvəl, Yerusəlim süqut etdikdə Babilə aparılmışdı. Yəhudi tarixçiləri 622-ci ildə Yoşiyadan 573-cü il 22 oktyabra qədər olan Yubiley dövrünü on yeddinci Yubiley silsiləsi kimi müəyyən edirlər. Rafiya döyüşündən Panium döyüşünə qədər olan müddət on yeddi il idi. Rafiya döyüşündə qalib olan Ptolemey on yeddi il cənub hökmdarı olaraq padşahlıq etdi. Milan Fərmanından Konstantin öz imperiyasını 330-cu ildə bölənədək on yeddi il keçdi. On yeddinci Yubiley silsiləsində Yerusəlim Navuxodonosor tərəfindən dağıdıldı.

For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim: Afterward shall the children of Israel return, and seek the Lord their God, and David their king; and shall fear the Lord and his goodness in the latter days. Hosea 3:4, 5.

Чунки банӣ Исроил рӯзҳои бисёр бе подшоҳ, ва бе амир, ва бе қурбонӣ, ва бе сурат, ва бе эфӯд, ва бе терафим хоҳанд монд; баъд аз он банӣ Исроил бозгашта, Худованд Худои худро ва Довуд, подшоҳи худро, хоҳанд ҷуст; ва дар айёми охир аз Худованд ва аз некӯии Ӯ бо тарс хоҳанд омад. Ҳӯшеъ 3:4, 5.

Hosea is addressing a subject that has direct bearing on the captivity of Zedekiah, though it also represents the beginning of captivity for the northern kingdom in 723 BC. The reason Hosea’s passage connects with Ezekiel’s testimony has to do with the rejection of God when Israel insisted on a human king. Israel’s desire to be ruled by a human king, rather than a Divine king is represented as “the pride of your power” in the judgment of "seven times" in Leviticus 26.

Osee khiangmiak in thupi pakhat a sawi a, cu thupi cun Zedekiah salnak thawn pehtlaihnak a nei ngingngan; asinain, B.C. 723 ah ram uktu hmunthliamnak lamah salnak a hramthoknak khal a aiawh vekin a lang. Osee cabu ih bungcang cu Ezekiel theihternak thawn ziangah saw a pehter ti ahcun, Israel in minung siangpahrang an duh ruangah Pathian an hnongnak thawn a pehtlaih a si. Israel in Pathian Siangpahrang ai-awh in minung siangpahrang in uk an duhnak cu Leviticus 26 ih “voi sarih” thuthennak sungah “nan thilti theinak ih porh-awknak” tin a langter a si.

And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. Leviticus 26:18, 19.

Ман агар, бо вуҷуди ҳамаи ин, шумо ҳанӯз ба Ман гӯш надиҳед, пас Ман шуморо барои гуноҳҳоятон ҳафт баробар бештар ҷазо хоҳам дод. Ва Ман такаббури қудрати шуморо хоҳам шикаст; ва осмони шуморо мисли оҳан, ва замини шуморо мисли биринҷ хоҳам гардонд. Ибодот 26:18, 19.

The “pride of your power” represents Israel's desire to be like the world and have their own king. The removal of the king from the northern kingdom in 723 BC and then king Zedekiah’s of the southern kingdom’s captivity in 586 BC represents the breaking of the “pride” of ancient Israel, and pride precedes a fall. In Bible prophecy a “power” is a king or kingdom, and the pride of Israel in securing a human king marks the rejection of the theocracy and the Divine king.

«ᎤᏰᏂᏍᎬ ᎢᏥᎵᏍᏓ ᏣᏤᎵ ᎤᎵᏂᎩᏛ» ᎤᏩᏒ ᎤᎾᏚᎵᏍᎬ ᎢᏏᎵ ᎡᎶᎯ ᎤᏍᏗ ᎢᎬᏁᎸᎯ ᎾᏍᎩ ᎠᎴ ᎤᏅᏒ ᎤᎾᏤᎵ ᎤᎬᏫᏳᎯ ᎤᏂᎶᏐᏅᎢ ᎤᏬᎯᏳᎭ። 723 BC ᎾᎯᏳ ᏧᏴᏢ ᎾᏍᎩ ᏧᏜᏓᏅᏛ ᎠᏰᎵ ᎤᎬᏫᏳᎯ ᎤᎵᏍᏛ ᎤᎵᏰᎢᎶᎸᎢ, ᎠᎴ 586 BC ᎾᎯᏳ ᎤᎬᏫᏳᎯ ᏤᏗᎧᏯ ᏧᎦᏚᎲ ᎾᏍᎩ ᏧᏴᏢ ᎾᏍᎩ ᏧᏜᏓᏅᏛ ᎤᏂᏴᎩ ᎤᏂᏴᏫᏛ ᎠᏁᎲᎢ ᎤᏩᏒ «ᎤᏰᏂᏍᎬ» ᎢᎬᏱᏱ ᎢᏏᎵ ᎤᏲᏍᏙᏗ ᎤᏓᏱᎸᎢ ᎤᏙᎯᏳᎭ, ᎠᎴ ᎤᏰᏂᏍᎬ ᎢᎬᏱᏱ ᎤᏓᏅᏅᏗ ᎤᎵᏍᏆᎸᎯ ᎤᎷᎯᏍᏗ ᎨᏐᎢ ᎤᏙᎯᏳᎭ። ᏗᎦᏓᎭ ᎠᎾᏙᎴᎰᏒ ᎤᏓᏃᎮᎸ ᎠᏰᎵ «ᎤᎵᏂᎩᏛ» ᎤᎬᏫᏳᎯ ᎠᎴ ᎠᏰᎵ ᎠᏍᎦᏯ ᎤᏤᎵᎪᎯ ᎨᏒ ᎤᏬᎯᏳᎭ, ᎠᎴ ᎢᏏᎵ ᎤᏰᏂᏍᎬ ᏴᏫ ᎤᎬᏫᏳᎯ ᎤᎾᏚᎵᏍᎬ ᎤᏕᎰᎯᏍᏗ ᎤᎬᏫᏳᎯ ᎤᎬᏛᏗᏍᎩ ᎠᎴ ᎦᎸᎶᏗ ᎤᎬᏫᏳᎯ ᎤᏂᏲᎢᏎᎸᎢ ᎤᏙᎯᏳᎭ។

And it came to pass, when Samuel was old, that he made his sons judges over Israel. Now the name of his firstborn was Joel; and the name of his second, Abiah: they were judges in Beersheba. And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment. Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and shew them the manner of the king that shall reign over them. 1 Samuel 8:1–9.

އަދި ސަމޫއީލް ދޮށްވެގެން ދިޔަ ހިނދު، އޭނާ އޭނާގެ ދަރިން އިސްރާއީލު މީހުންގެ ފަނޑިޔާރުންކަމަށް އައްޔަން ކުރިއެވެ. އޭނާގެ ބޮޑު ދަރިފުޅުގެ ނަން ޖޯއެލް އެވެ؛ ދެވަނަ ދަރިފުޅުގެ ނަން އަބިޔާ އެވެ؛ އެ ދެމީހުން ބިއަރުޝެބާގައި ފަނޑިޔާރުންކަމުގައި ހުރިއެވެ. ނަމަވެސް އޭނާގެ ދަރިން އޭނާގެ މަގުގައި ނުހިނގައެވެ؛ އަދި މާލީ ލާބައަށް ފުރަނބާވެ، ރިޝްވަތު ނަގައި، އިންސާފު ބަދަލު ކުރިއެވެ. ދެން އިސްރާއީލުގެ ހުރިހާ ބޮޑުން އެއްވެގެން ރާމާގައި ހުރި ސަމޫއީލްގެ ނިކަނޑަށް އައިސް، އޭނާއަށް ބުންޏެވެ، “ބަލާ، ތިޔައީ ދޮށްވެއްޖެ؛ އަދި ތިޔަ ދަރިން ތިޔަ މަގުގައި ނުހިނގައެވެ. އެހެންވެ، މިހާރު އެންމެ ޤައުމުތަކުގެ ފަދައިން، އަޅުގަނޑުމެން ދައްކައި ފަނޑިކޮށްދޭނެ ރަސްކަލެއް އަޅުގަނޑުމެންނަށް ހަދާދީ.” ނަމަވެސް “އަޅުގަނޑުމެން ދައްކައި ފަނޑިކޮށްދޭނެ ރަސްކަލެއް އަޅުގަނޑުމެންނަށް ދީ” މިހެން އެ މީހުން ބުނި ކަމުން، އެ ކަން ސަމޫއީލްއަށް ރުހިއެއް ނުވިއެވެ. އަދި ސަމޫއީލް ރައްބަށް ދުޢާ ކުރިއެވެ. ދެން ރައްބު ސަމޫއީލްއަށް ވަޙީކުރައްވައި ބުންޏެވެ، “އެ މީހުން ތިޔައަށް ބުނާ ހުރިހާ ކަމެއްގައި އެ މީހުންގެ އަޑު އަހާ؛ އެއީ އެ މީހުން ދެކެއްކީ ތިޔައެއް ނޫނެވެ، އަހަރެން އެވެ؛ އެއީ އަހަރެން އެ މީހުންގެ މަތީގައި ރާއްޖެކުރުން ނެތްވާން އެ މީހުން ބޭނުންވާތީއެވެ. މިސްރުން އެ މީހުން ނެރެ ގެނައި ދުވަހުން ފެށިގެން މި ދުވަހާ ހަމައަށް، އެ މީހުން ހެދި ހުރިހާ އަމަލުތަކުގެ މަތިން، އެ މީހުން އަހަރެން ދޫކޮށް، އެހެން ދެވިޔޮތަކަށް ހިދުމަތް ކުރިއެވެ؛ އެހެންމެ ތިޔައަށްވެސް އެ މީހުން ހަދައެވެ. ދެން މިހާރު އެ މީހުންގެ އަޑު އަހާ؛ އެކަމަކު އެ މީހުންނަށް ޤައުވީ ހެކިވެރި އިންޛާރެއް ދީ، އެ މީހުންގެ މަތީގައި ރާއްޖެކުރާނެ ރަސްކަލުގެ ގޮތް އެ މީހުންނަށް ދައްކާ.” 1 ސަމޫއީލް 8:1–9.

It is to be noted that at that point Israel rejected not only God as their king, but also the Spirit of Prophecy, as represented by Samuel, for it states, “they have forsaken me, and served other gods, so do they also unto thee.”

ئىبارە بولىشىچە، شۇ چاغدا ئىسرائىل پەقەتلا خۇدانى ئۆزلىرىنىڭ پادىشاھى سۈپىتىدە رەت قىلغانلا ئەمەس، بەلكى سەمۇئىل ئارقىلىق ئىپادىلەنگەن نۇبۇۋۋەت روھىنىمۇ رەت قىلغان؛ چۈنكى مۇنداق دېيىلگەن: «ئۇلار مېنى تاشلاپ، باشقا ئىلاھلارغا خىزمەت قىلدى؛ ساڭا نىسبەتەنمۇ شۇنداق قىلماقتا.»

“Satan is... constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

«Satan… دائماً ما يَدُسّ الزائف ليُبعِد عن الحق. وإن آخر خدعةٍ لسatan ستكون أن يُبطِل تأثير شهادة روح الله. "حيث لا توجد رؤيا، يَهلك الشعب" (أمثال 29:18). وسيعمل Satan بدهاء، بطرقٍ شتّى ومن خلال وسائل مختلفة، ليزعزع ثقة شعب الله الباقي في الشهادة الحقة. »

“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

«សេចក្ដីស្អប់ខ្ពើមមួយនឹងត្រូវបានបញ្ឆេះឡើងប្រឆាំងនឹងទីបន្ទាល់ទាំងឡាយ ដែលមានលក្ខណៈជារបស់សាតាំង។ កិច្ចការរបស់សាតាំងគឺដើម្បីធ្វើឲ្យជំនឿរបស់ក្រុមជំនុំទាំងឡាយចំពោះទីបន្ទាល់ទាំងនោះរំជើបរំជួល ដោយហេតុនេះថា៖ សាតាំងមិនអាចមានផ្លូវដ៏ច្បាស់លាស់បែបនោះ ដើម្បីនាំការបោកបញ្ឆោតរបស់វាចូលមក និងចងចាប់ព្រលឹងទាំងឡាយក្នុងការភាន់ច្រឡំរបស់វាបានឡើយ ប្រសិនបើការព្រមាន ការស្តីបន្ទោស និងដំបូន្មានរបស់ព្រះវិញ្ញាណនៃព្រះ ត្រូវបានយកចិត្តទុកដាក់ស្តាប់តាម»។ Selected Messages, book 1, 48.

The last deception for the theocracy of ancient Israel was a rejection of not only God, but also the Spirit of Prophecy. That rejection in 1097 BC typifies the last deception of Laodicean Seventh-day Adventism in 1863. The “seven times” of Leviticus twenty-six is the Word of God, and the Spirit of Prophecy states of the “seven times” that it “should not be altered.”

Հին Իսրայելի աստվածապետության վերջին խաբեությունը ոչ միայն Աստծուն, այլև Մարգարեության Հոգուն մերժելն էր։ Այդ մերժումը մ.թ.ա. 1097 թվականին նախատիպում է Լաոդիկեական Յոթներորդ օրվա ադվենտիզմի վերջին խաբեությունը 1863 թվականին։ Ղևտական քսանվեցի «յոթ ժամանակները» Աստծո Խոսքն է, և Մարգարեության Հոգին «յոթ ժամանակների» մասին ասում է, որ այն «չպետք է փոփոխվի»։

“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

“Nwa ahuwo m na Ọkparaaka nke Onye-nwe-ayi duziri chaatị 1843, na ekwesịghị ịgbanwe ya; na ọnụọgụgụ ndị ahụ dị ka Ọ chọrọ ka ha dị; na aka Ya dị n’elu ya ma zoo njehie dị n’ime ụfọdụ n’ime ọnụọgụgụ ahụ, ka onye ọ bụla ghara ịhụ ya, ruo mgbe e wepụrụ aka Ya.” Early Writings, 74.

The Spirit of Prophecy obviously endorsed the “seven times” and her endorsement was a warning not to change the figures on the chart, of which the "seven times" is the center column and the upper right-hand corner. With Uriah Smith’s counterfeit chart in 1863, the progressive rejection of the foundational truths, typified by ancient Israel in their rejection of God and the Spirit of Prophecy identified the rebellion of 1863. The date of the 1863 rebellion aligns with the prophetic line set forth in the book of Ezekiel. In that line of history, the conclusion was the destruction of Jerusalem, which typified the Sunday law. 1863 to the soon-coming Sunday law was typified by the history of king Saul in 1097 BC to Zedekiah in 586 BC.

ਪੇਸ਼ਗੋਈ ਦੀ ਆਤਮਾ ਨੇ ਸਪਸ਼ਟ ਰੂਪ ਵਿੱਚ “ਸੱਤ ਵਾਰਾਂ” ਦੀ ਪੁਸ਼ਟੀ ਕੀਤੀ ਸੀ, ਅਤੇ ਉਸ ਦੀ ਇਹ ਪੁਸ਼ਟੀ ਇਸ ਗੱਲ ਦੀ ਚੇਤਾਵਨੀ ਸੀ ਕਿ ਚਾਰਟ ਉੱਤੇ ਦਿੱਤੀਆਂ ਸੰਖਿਆਵਾਂ ਵਿੱਚ ਕੋਈ ਤਬਦੀਲੀ ਨਾ ਕੀਤੀ ਜਾਵੇ, ਜਿਸ ਵਿੱਚ “ਸੱਤ ਵਾਰਾਂ” ਮੱਧਲੇ ਕਤਾਰ ਵਿੱਚ ਅਤੇ ਉੱਪਰਲੇ ਸੱਜੇ ਕੋਨੇ ਵਿੱਚ ਸਥਿਤ ਹੈ। 1863 ਵਿੱਚ ਉਰਿਆਹ ਸਮਿਥ ਦੇ ਜਾਲਸਾਜ਼ ਚਾਰਟ ਨਾਲ, ਆਧਾਰਭੂਤ ਸੱਚਾਈਆਂ ਦੇ ਲਗਾਤਾਰ ਅਸਵੀਕਾਰ ਨੂੰ—ਜਿਸ ਦਾ ਪ੍ਰਤੀਕ ਪਰਮੇਸ਼ੁਰ ਨੂੰ ਅਸਵੀਕਾਰ ਕਰਨ ਵਾਲੇ ਪ੍ਰਾਚੀਨ ਇਸਰਾਏਲ ਨੇ ਕੀਤਾ ਸੀ—ਪੇਸ਼ਗੋਈ ਦੀ ਆਤਮਾ ਨੇ 1863 ਦੀ ਬਗਾਵਤ ਵਜੋਂ ਪਛਾਣਿਆ। 1863 ਦੀ ਇਸ ਬਗਾਵਤ ਦੀ ਤਾਰੀਖ ਹਿਜ਼ਕੀਏਲ ਦੀ ਪੁਸਤਕ ਵਿੱਚ ਪ੍ਰਸਤੁਤ ਕੀਤੀ ਗਈ ਭਵਿੱਖਬਾਣੀ ਦੀ ਰੇਖਾ ਨਾਲ ਮਿਲਦੀ ਹੈ। ਉਸ ਇਤਿਹਾਸਕ ਰੇਖਾ ਵਿੱਚ ਅੰਤ ਯਰੂਸ਼ਲਮ ਦੇ ਨਾਸ ਨਾਲ ਹੋਇਆ, ਜੋ ਐਤਵਾਰ ਦੇ ਕਾਨੂੰਨ ਦਾ ਪ੍ਰਤੀਕ ਸੀ। 1863 ਤੋਂ ਲੈ ਕੇ ਜਲਦ ਆਉਣ ਵਾਲੇ ਐਤਵਾਰ ਦੇ ਕਾਨੂੰਨ ਤੱਕ ਦਾ ਸਮਾਂ, 1097 ਈ.ਪੂ. ਵਿੱਚ ਰਾਜਾ ਸਾਉਲ ਦੇ ਇਤਿਹਾਸ ਤੋਂ 586 ਈ.ਪੂ. ਵਿੱਚ ਸਿਦਕਿਯਾਹ ਤੱਕ ਦੇ ਇਤਿਹਾਸ ਦੁਆਰਾ ਪ੍ਰਤੀਕਿਤ ਕੀਤਾ ਗਿਆ ਸੀ।

Zedekiah was taken captive to Babylon fourteen years before the Jubilee of 573 BC. The seventeenth Jubilee cycle began in 622 BC, and in the thirtieth year Ezekiel is set forth as a priest in 591 BC, then five years later Jerusalem was destroyed in 586 BC. It was destroyed on the same day of the year as it was destroyed the second time in AD 70 by Titus. Verse one of Ezekiel one is five years before Jerusalem’s destruction and nineteen years before the temple vision of chapter forty.

צִדְקִיָּהוּ נִשְׁבָּה לְבָבֶל אַרְבַּע־עֶשְׂרֵה שָׁנָה לִפְנֵי הַיּוֹבֵל שֶׁל 573 לִפְנֵי הַסְּפִירָה. מַחְזוֹר הַיּוֹבֵל הַשִּׁבְעָה־עָשָׂר הֵחֵל בִּשְׁנַת 622 לִפְנֵי הַסְּפִירָה, וּבַשָּׁנָה הַשְּׁלֹשִׁים יְחֶזְקֵאל מוּצָג כְּכֹהֵן בִּשְׁנַת 591 לִפְנֵי הַסְּפִירָה, וְאָז, חָמֵשׁ שָׁנִים לְאַחַר מִכֵּן, יְרוּשָׁלַיִם נֶחְרְבָה בִּשְׁנַת 586 לִפְנֵי הַסְּפִירָה. הִיא נֶחְרְבָה בְּאוֹתוֹ יוֹם בַּשָּׁנָה שֶׁבּוֹ נֶחְרְבָה פַּעַם שֵׁנִית בִּשְׁנַת 70 לַסְּפִירָה בִּידֵי טִיטוּס. פָּסוּק א׳ בִּיחֶזְקֵאל א׳ הוּא חָמֵשׁ שָׁנִים לִפְנֵי חֻרְבַּן יְרוּשָׁלַיִם וְתֵשַׁע־עֶשְׂרֵה שָׁנָה לִפְנֵי חֲזוֹן הַמִּקְדָּשׁ שֶׁבְּפֶרֶק מ׳.

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.

Asé̱n ɨntí ráa kɨíi itió̱ra túúa, asé̱n ɨntí múngwá wa mwáka, mwe̱rĩ wa ikúmi, na mwáka wa ikúmi na inya thuutha wa kũrĩa mũciĩ ũkaanirwo, mũthenya ũcio o we, guoko kwa Mwathani kwari igũrũ rĩakwa, nako kwanjookia kuo. Ezekieli 40:1.

For disobedience unto the covenant of the Sabbath of the land, God identified that “seven times” would be the curse for disobedience to the seventh-year, which is the Sabbath of the land. “Time” is a year, and a “year” is three hundred and sixty days, and seven times three hundred and sixty is twenty-five hundred and twenty years. The Millerites may not have employed the expression of “the twenty-five twenty,” but both their sacred charts identified numerically the twenty-five hundred and twenty years.

Sabáti llajtapak rimanakuyta mana kasukusqanrayku, Diosqa reqsichirqan “qanchis kuti” kananta mana kasukusqanmanta ñawpaq qanchis wata, chaymi llajtapak sabátin. “Kuti” wata kasqanmi, hinaspa “wata” kimsa pachak soqtachunka p’unchawmi; qanchis kuti kimsa pachak soqtachunkaqa iskay waranqa pichqa pachak iskay chunka watakunañam. Millerita runakunaqa manam “iskay waranqa pichqa pachak iskay chunka” nisqa rimayta apaykacharqankuchu, ichaqa iskaynin santu siq’inkunaqa yupayllapi reqsichirqan iskay waranqa pichqa pachak iskay chunka watakunata.

The pronouncement of the curse of seven times upon both the northern kingdom of Israel and the southern kingdom of Judah was the first, or you can say the ‘foundational,’ or you might even say the “alpha” understanding of William Miller. In 1863 the Laodicean Seventh-day Adventist church rejected the foundational understanding of Miller’s discoveries; “discoveries” that represented the entire foundation of the Millerite movement. Inspiration warned directly that this might happen, and it has, and it happened a long time ago.

تمّ النطق بلعنة السبعة الأزمان على كلٍّ من المملكة الشمالية، إسرائيل، والمملكة الجنوبية، يهوذا، وكان ذلك هو الفهم الأول، أو يمكنك أن تقول «الأساسي»، أو قد تقول حتى الفهم «الألفي» عند وليم ميلر. في سنة 1863 رفضت كنيسة السبتيين الأدفنتست اللاودكيّة الفهم التأسيسي لاكتشافات ميلر؛ تلك «الاكتشافات» التي مثّلت الأساس بأسره للحركة الميلرية. وقد حذّر الوحي صراحةً من أن هذا قد يحدث، وقد حدث فعلًا، وقد حدث منذ زمن بعيد.

The foundation to the temple that was rebuilt after the captivity in Babylon was finished during the history of the first decree, and before the second decree. The temple was fully built in the history of the second decree. In the third decree national sovereignty was restored to literal ancient Israel. William Miller represented the first angel that arrived in 1798 and was empowered on August 11, 1840. The second angel arrived after the foundations were laid, as represented by the 1843 chart, which was published in May of 1842. At the first disappointment of 1844, the alpha disappointment of 1844, the second angel and also the tarrying time in the parable of the virgins arrived, and when the second angel’s message was empowered at the Exeter camp meeting the temple was finished. Then at the great, or omega disappointment of 1844, the Messenger of the Covenant suddenly came to His temple, in fulfillment of the twenty-three hundred years that began at the third decree and ended at the arrival of the third angel.

ബാബേലിലെ ബദ്ധവാസത്തിനു ശേഷം പുനർനിർമിക്കപ്പെട്ട ആലയത്തിന്റെ അടിസ്ഥാനം ആദ്യ കല്പനയുടെ ചരിത്രകാലത്ത്, രണ്ടാമത്തെ കല്പനയ്ക്ക് മുമ്പായി, പൂർത്തിയായി. രണ്ടാമത്തെ കല്പനയുടെ ചരിത്രത്തിൽ ആലയം പൂർണ്ണമായി പണികഴിപ്പിക്കപ്പെട്ടു. മൂന്നാമത്തെ കല്പനയിൽ യാഥാർത്ഥ്യമായ പ്രാചീന യിസ്രായേലിനോടു ദേശീയ പരമാധികാരം പുനഃസ്ഥാപിക്കപ്പെട്ടു. 1798-ൽ എത്തിയതും 1840 ആഗസ്റ്റ് 11-ന് ശക്തീകരിക്കപ്പെട്ടതുമായ ആദ്യ ദൂതനെ വില്യം മില്ലർ പ്രതിനിധീകരിച്ചു. 1842 മേയിൽ പ്രസിദ്ധീകരിക്കപ്പെട്ട 1843-ലെ ചാർട്ടിലൂടെ പ്രതിനിധീകരിക്കപ്പെട്ടതുപോലെ, അടിസ്ഥാനം വെക്കപ്പെട്ടതിന് ശേഷം രണ്ടാമത്തെ ദൂതൻ എത്തി. 1844-ലെ ആദ്യ നിരാശയിൽ, 1844-ലെ ആൽഫാ നിരാശയിൽ, രണ്ടാമത്തെ ദൂതനും കന്യകമാരുടെ ഉപമയിലെ താമസകാലവും എത്തി; എക്സിറ്റർ ക്യാമ്പ് മീറ്റിംഗിൽ രണ്ടാമത്തെ ദൂതന്റെ സന്ദേശം ശക്തീകരിക്കപ്പെട്ടപ്പോൾ ആലയം പൂർത്തിയായി. പിന്നെ 1844-ലെ മഹത്തായ, അഥവാ ഒമേഗാ നിരാശയിൽ, ഉടമ്പടിയുടെ ദൂതൻ അപ്രതീക്ഷിതമായി തന്റെ ആലയത്തിലേക്കു വന്നു; ഇത് മൂന്നാമത്തെ കല്പനയിൽ ആരംഭിച്ച് മൂന്നാമത്തെ ദൂതന്റെ വരവിൽ അവസാനിച്ച രണ്ടായിരത്തി മൂന്നുനൂറ് വർഷങ്ങളുടെ നിവൃത്തിയായിരുന്നു.

Josiah, means ‘the foundation of God.’ Whether its king Josiah or Josiah Litch; both are symbols of the foundations, as represented in the history of the first decree and as represented by the spring feasts set forth in the first twenty-two verses of Leviticus twenty-three. The foundations, the spring feasts and the first decree are all symbols of 1840 and the empowerment of the first angel. October 22, 573 BC as set forth in Ezekiel chapter forty and verse one is a symbol of October 22, 1844 and the opening of the judgment of the dead, and also a symbol of September 11, 2001 at the opening of the judgment of the living. Any who have been following these articles should know the applications I am employing.

Josías significa “el fundamento de Dios”. Sea el rey Josías o Josías Litch, ambos son símbolos de los fundamentos, tal como se representan en la historia del primer decreto y como los representan las fiestas de primavera expuestas en los primeros veintidós versículos de Levítico veintitrés. Los fundamentos, las fiestas de primavera y el primer decreto son todos símbolos de 1840 y del fortalecimiento del primer ángel. El 22 de octubre de 573 a. C., como se presenta en Ezequiel capítulo cuarenta, versículo uno, es un símbolo del 22 de octubre de 1844 y de la apertura del juicio de los muertos, y también un símbolo del 11 de septiembre de 2001 en la apertura del juicio de los vivos. Cualquiera que haya estado siguiendo estos artículos debería conocer las aplicaciones que estoy empleando.

Ezekiel is a symbol within the prophetic history represented in His writings. Ezekiel is there when the twenty-five men bow to the sun at the end of chapter eight. He was also there in the next chapters as ‘the sealing that is followed by the slaughtering’ is brought upon Jerusalem, which Ellen White identifies as the Seventh-day Adventist church. In the first eleven chapters, Ezekiel is brought into the heavenly sanctuary to receive his instructions, as were the Millerites called to do in 1844, and as this movement is now being called to do.

ሕዝቅኤል በጽሑፎቹ ውስጥ በተወከለው ትንቢታዊ ታሪክ ውስጥ ምልክት ነው። በምዕራፍ ስምንት መጨረሻ ላይ ሃያ አምስቱ ሰዎች ለፀሐይ ሲሰግዱ ሕዝቅኤል በዚያ ነበር። እንዲሁም በሚቀጥሉት ምዕራፎች ውስጥ፣ ኤለን ዋይት ኢየሩሳሌምን ከሰባተኛው ቀን አድቬንቲስት ቤተ ክርስቲያን ጋር የምትለይበትን፣ “ከማተሙ በኋላ የሚከተለው እርድ” በእርስዋ ላይ ሲመጣ እርሱ ደግሞ በዚያ ነበር። በመጀመሪያዎቹ አስራ አንድ ምዕራፎች ውስጥ ሕዝቅኤል መመሪያዎቹን ለመቀበል ወደ ሰማያዊው መቅደስ ተወሰደ፤ እንደዚሁም ሚለራውያን በ1844 ለማድረግ ተጠርተው ነበር፣ ይህም እንቅስቃሴ አሁን እየተጠራ ያለው ደግሞ ለዚያው ነው።

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 24:24.

Ayzekhiyel chun aljiin bulg: tüünii hiisen bükhnii daguu ta nar üilgüüdne; ene ni irékhed ta nar Minii Ezèn, Ezen Burkhan gedgiig medekh bolno. Ezekiel 24:24.

When This Cometh

Ñequando esto eju hag̃ua

When we reach the point in the latter days that the things Ezekiel illustrated are repeating in God’s people, then we have reached the sign of Ezekiel. When you know that Ezekiel represents the one hundred and forty-four thousand, and you know it to a level of faith and understanding that possesses the sanctified expectation that everything illustrated by Ezekiel in his writings typifies a sacred sequence of events in the latter days involving the one hundred and forty-four thousand—when you know that, then “ye shall know” “the Lord” is “God.”

Ari tatsre’ny fotoana amin’ny andro farany izay miverimberina eo amin’ny olon’Andriamanitra ireo zavatra nasehon’i Ezekiela an’ohatra, dia efa tonga amin’ny famantarana an’i Ezekiela isika. Raha fantatrao fa i Ezekiela dia maneho ny iray hetsy sy efatra arivo amby efatra alina, ary fantatrao izany amin’ny haavon’ny finoana sy ny fahatakarana izay mitondra ny fanantenana nohamasinina fa izay rehetra nasehon’i Ezekiela an’ohatra tao amin’ny asa sorany dia tandindon’ny filaharana masina iray amin’ny zava-mitranga amin’ny andro farany izay mahakasika ny iray hetsy sy efatra arivo amby efatra alina—raha fantatrao izany, dia “ho fantatrareo” fa “Jehovah” no “Andriamanitra.”

We will continue these thoughts in the next article.

Ayaŋ ohun ero wọ̀nyí nínú àpilẹ̀kọ tí ó kàn.