Ezekiel is a priest during the period of the sealing of the one hundred and forty-four thousand. In chapter one Ezekiel is taken into the sanctuary.

حزقی‌ئیل در دورهٔ مُهر شدنِ یکصد و چهل و چهار هزار، کاهن است. در فصل اوّل، حزقی‌ئیل به قُدسگاه برده می‌شود.

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.

𐩱𐩤𐩠 𐩺𐩵𐩥𐩬 𐩡𐩠𐩡𐩥 𐩥𐩮𐩡𐩣𐩬 𐩮𐩬𐩩𐩬، 𐩥𐩰𐩺 𐩣𐩬 𐩠𐩡𐩱𐩦𐩧 𐩠𐩡𐩧𐩸𐩬، 𐩥𐩰𐩺 𐩠𐩡𐩦𐩥𐩣 𐩠𐩡𐩭𐩣𐩪 𐩣𐩬 𐩠𐩡𐩮𐩣𐩧، 𐩠𐩠𐩬𐩥 𐩫𐩬𐩩 𐩬𐩺𐩬 𐩠𐩡𐩣𐩮𐩨𐩺𐩺𐩬 𐩱𐩡𐩶𐩬𐩨 𐩬𐩶𐩧 𐩫𐩨𐩠𐩧، 𐩱𐩬𐩯𐩩𐩱𐩲𐩩 𐩠𐩡𐩮𐩣𐩥𐩠𐩩، 𐩥𐩶𐩱𐩺𐩩 𐩶𐩤𐩮 𐩱𐩡𐩠𐩡𐩠. 𐩥𐩰𐩺 𐩠𐩡𐩦𐩥𐩣 𐩠𐩡𐩭𐩣𐩪 𐩣𐩬 𐩠𐩡𐩮𐩣𐩧، 𐩥𐩠𐩨 𐩠𐩡𐩮𐩬𐩧 𐩠𐩡𐩭𐩣𐩪𐩧 𐩣𐩬 𐩮𐩨𐩺 𐩠𐩡𐩣𐩡𐩫 𐩺𐩥𐩺𐩠𐩫𐩺𐩬، 𐩱𐩬 𐩫𐩡𐩣𐩧 𐩠𐩡𐩧𐩨 𐩢𐩱𐩩 𐩶𐩵𐩥𐩢𐩰 𐩱𐩡𐩺 𐩢𐩸𐩶𐩺𐩠𐩡 𐩠𐩡𐩫𐩠𐩥𐩬 𐩠𐩬𐩬 𐩨𐩥𐩸𐩺، 𐩰𐩺 𐩱𐩶𐩹 𐩠𐩡𐩫𐩡𐩯𐩱𐩬𐩺𐩺𐩬 𐩱𐩡𐩶𐩬𐩨 𐩬𐩶𐩧 𐩫𐩨𐩠𐩧؛ 𐩥𐩫𐩠𐩬𐩩 𐩺𐩯 𐩠𐩡𐩧𐩨 𐩢𐩬𐩠𐩫 𐩲𐩡𐩺𐩧.

And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the colour of amber, out of the midst of the fire. Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man. And every one had four faces, and every one had four wings. And their feet were straight feet; and the sole of their feet was like the sole of a calf's foot: and they sparkled like the colour of burnished brass. And they had the hands of a man under their wings on their four sides; and they four had their faces and their wings. Their wings were joined one to another; they turned not when they went; they went every one straight forward. As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Thus were their faces: and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies.

Ndzi langutile, kutani waswivo, ku huma xidzedze hi le n’walungwini, papa lerikulu ni ndzilo lowu tsondzelekanaka hi woxe, naswona ku vangama a ku ri eku wu rhendzeleleni ka wona; kutani exikarhi ka wona ku huma nchumu lowu fanaka ni muhlovo wa ambara, wu huma exikarhi ka ndzilo. Naswona exikarhi ka wona ku huma xivumbeko lexi fanaka ni swivumbiwa swa mune leswi hanyaka. Kutani leswi a swi ri xivumbeko xa swona; a swi ri ni xivumbeko lexi fanaka ni xa munhu. Kutani xin’wana ni xin’wana a xi ri ni mune wa swikandza, naswona xin’wana ni xin’wana a xi ri ni mune wa timpapa. Kutani milenge ya swona a yi lulamile; naswona marha ya milenge ya swona a ma fana ni rha ra nenge wa rhole; naswona a swi hatima kukotisa muhlovo wa koporo leyi pholishiweke. Kutani a swi ri ni mavoko ya munhu ehansi ka timpapa ta swona ematlhelweni ya swona ya mune; kutani swona swa mune a swi ri ni swikandza swa swona ni timpapa ta swona. Timpapa ta swona a ti hlanganile xin’wana ni xin’wana ni lexin’wana; a swi nga hundzuki loko swi famba; xin’wana ni xin’wana a xi famba xi kongomile emahlweni. Loko ku ri xivumbeko xa swikandza swa swona, swona swa mune a swi ri ni xikandza xa munhu, ni xikandza xa nghala, exineneni; naswona swona swa mune a swi ri ni xikandza xa homu eximatsini; swona swa mune na swona a swi ri ni xikandza xa gama. Xisweswo a swi ri swikandza swa swona; naswona timpapa ta swona a ti tshambuluteriwile ehenhla; timpapa timbirhi ta xin’wana ni xin’wana a ti hlanganile ni ta lexin’wana, naswona timbirhi a ti funengeta mimiri ya swona.

And they went every one straight forward: whither the spirit was to go, they went; and they turned not when they went. As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. And the living creatures ran and returned as the appearance of a flash of lightning. Now as I beheld the living creatures, behold one wheel upon the earth by the living creatures, with his four faces. The appearance of the wheels and their work was like unto the colour of a beryl: and they four had one likeness: and their appearance and their work was as it were a wheel in the middle of a wheel. When they went, they went upon their four sides: and they turned not when they went. As for their rings, they were so high that they were dreadful; and their rings were full of eyes round about them four. And when the living creatures went, the wheels went by them: and when the living creatures were lifted up from the earth, the wheels were lifted up. Whithersoever the spirit was to go, they went, thither was their spirit to go; and the wheels were lifted up over against them: for the spirit of the living creature was in the wheels.

और वे हर एक सीधे आगे बढ़ते थे; जिधर आत्मा को जाना होता था, उधर ही वे जाते थे; और चलते समय वे मुड़ते न थे। और उन जीवित प्राणियों के स्वरूप की बात यह थी कि उनका दर्शन धधकते अग्नि-अंगारों के समान, और मशालों के दर्शन के समान था; वह अग्नि उन जीवित प्राणियों के बीच ऊपर-नीचे चलती थी; और वह अग्नि उज्ज्वल थी, और उस अग्नि में से बिजली निकलती थी। और वे जीवित प्राणी बिजली की चमक के समान दौड़ते और लौटते थे। और जब मैं उन जीवित प्राणियों को देख रहा था, तब देखो, उन जीवित प्राणियों के पास, पृथ्वी पर, उनके चारों मुखों के अनुसार एक-एक पहिया था। उन पहियों का दर्शन और उनकी बनावट बेरिल के रंग के समान थी; और उन चारों की एक ही समानता थी; और उनका दर्शन और उनकी बनावट ऐसी थी मानो एक पहिया दूसरे पहिए के बीच में हो। जब वे चलते थे, तब अपनी चारों दिशाओं में चलते थे; और चलते समय मुड़ते न थे। और उनके घेरों की ऊँचाई ऐसी थी कि वे भय उत्पन्न करते थे; और उन चारों के घेरे चारों ओर आँखों से भरे हुए थे। और जब वे जीवित प्राणी चलते थे, तब पहिए उनके साथ चलते थे; और जब वे जीवित प्राणी पृथ्वी पर से ऊपर उठाए जाते थे, तब पहिए भी ऊपर उठाए जाते थे। जिधर आत्मा को जाना होता था, उधर ही वे जाते थे; उधर ही उनकी आत्मा को जाना होता था; और पहिए उनके सम्मुख ऊपर उठाए जाते थे; क्योंकि उन जीवित प्राणियों की आत्मा पहियों में थी।

When those went, these went; and when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up over against them: for the spirit of the living creature was in the wheels. And the likeness of the firmament upon the heads of the living creature was as the colour of the terrible crystal, stretched forth over their heads above. And under the firmament were their wings straight, the one toward the other: every one had two, which covered on this side, and every one had two, which covered on that side, their bodies. And when they went, I heard the noise of their wings, like the noise of great waters, as the voice of the Almighty, the voice of speech, as the noise of an host: when they stood, they let down their wings. And there was a voice from the firmament that was over their heads, when they stood, and had let down their wings. And above the firmament that was over their heads 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 I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. Ezekiel 1:1–28.

Urriqiña law jistʼanakajj sarkäna ukhajja, akänakajj sarapjjarakïnwa; ukat kunapachatejj jupanakajj saytʼapkäna ukhajja, akänakajj saytʼapjjarakïnwa; ukat kunapachatejj oraqet jachʼar aptatäpkäna ukhajja, ruedanakajj jupanakamp chikaw jachʼar aptatäpjjarakïna; kunattejj jakasir luräwinakan ajayupajj ruedanakan utjäna. Ukat jakasir luräwinakan pʼeqenakapatjja alajjpach uñtasitaw utjäna, wali ajjsarkañ cristal colorar uñtata, pʼeqenakapjjaru alay toqer llawintata. Ukat alajjpach manqhansti chheqanakapajj chiqapänwa, maynit maynikam uñkatasita; sapa mayniw päni chheqaniyäna, aka toqet imantiri, ukhamarak sapa mayniw yaqha päni chheqaniyäna, uka toqet imantiri, janchinakaparu. Ukat kunapachatejj sarapkäna ukhajja, chheqanakapan istʼäwip istʼta, walja jachʼa uma tʼijtir istʼäwir uñtata, Chʼamani Diosan arupar uñtata, arsuñ arur uñtata, ejercitor istʼäwir uñtata; kunapachatejj saytʼapkäna ukhajja, chheqanakap aynachtʼayapjjäna. Ukat pʼeqenakapat alayankir alajjpachat mä aru utjäna, kunapachatejj jupanakajj saytʼapkäna, chheqanakapsa aynachtʼayasipkäna ukhajja. Ukat pʼeqenakapat alayankir alajjpach patxanjja, mä tronor uñtasitaw utjäna, zafiro qalat uñtat uñnaqtʼani; ukat trono uñtasit patjjansti, jaqer uñtata uñnaqtʼaniw alayankäna. Ukat ámbar colorar uñtataw uñjta, nina uñnaqtʼanir uñtata, muyuntata manqhapana; chhuyma chikatapat alaykamajj ukham uñnaqtʼanita, ukhamarak chhuyma chikatapat aynachkamajja ninjam uñnaqtʼanita uñjta, ukatsti muyuntat qhantʼäwiniyäna. Kunjämtï jallü urun qinayanjja kurmï utki ukhamarakiw uka muyuntat qhantʼäwin uñnaqtʼäwipajj. Akaw Tatitun gloriapan uñtasit uñnaqtʼäwipäna. Ukat kunapachatejj uk uñjta ukhajja, ajanuxaruw altʼasiyasta, ukat mä arsurin arup istʼarakta. Ezequiel 1:1–28.

“Ezekiel, the mourning exile prophet, in the land of the Chaldeans, was given a vision teaching the same lesson of faith in the mighty God of Israel. As he was upon the banks of the river Chebar, a whirlwind seemed 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 of strange appearance, intersecting one another, were moved by four living creatures. 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.’ ‘As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’

«Եզեկիելը՝ սգացող աքսորյալ մարգարեն, Քաղդեացիների երկրում, ստացավ մի տեսիլք, որ ուսուցանում էր նույն հավատի դասն Իսրայելի զորավոր Աստծու հանդեպ։ Երբ նա Քեբար գետի ափերին էր, հյուսիսից, ասես, մի մրրիկ էր գալիս՝ «մի մեծ ամպ, և մի կրակ, որ ինքն իր մեջ էր ոլորվում, և նրա շուրջը պայծառություն կար, և նրա միջից՝ ասես սաթի գույն»։ Տարօրինակ տեսքով մի շարք անիվներ, որոնք խաչվում էին միմյանց, շարժվում էին չորս կենդանի էակների կողմից։ Այս բոլորից շատ վեր էր «գահի նմանությունը, ինչպես շափյուղա քարի տեսքը. և գահի նմանության վրա՝ մարդու նմանության պես մի տեսք՝ նրա վերևում»։ «Իսկ կենդանի էակների նմանության մասին՝ նրանց տեսքը նման էր կրակով բորբոքված ածուխների և ճրագների տեսքին. այն վեր ու վար էր շարժվում կենդանի էակների մեջ. և կրակը պայծառ էր, և կրակից կայծակ էր դուրս գալիս»։ «Եվ քերովբեների մեջ, նրանց թևերի տակ, հայտնվեց մարդու ձեռքի կերպարանքը»։

“There were wheels within wheels in an arrangement so complicated that at first sight they appeared to Ezekiel to be all in confusion. But when they moved, it was with beautiful exactness and in perfect harmony. Heavenly beings were impelling these wheels, and, above all, upon the glorious sapphire throne, was the Eternal One; while round about the throne was the encircling rainbow, emblem of grace and love. Overpowered by the terrible glory of the scene, Ezekiel fell upon his face, when a voice bade him arise and hear the word of the Lord. Then there was given him a message of warning for Israel.” Testimonies, 751.

«Ακὑρταν ǰanynda aqǰılǰanǵan dóngelekter bar edi, osynday kúrdeli qúrylysta bolǵandyqtan, alǵashqy qaraǵanda olar Ezekielge bári bytyraǵan tártipsiz kúyde kórindi. Biraq olar qozǵalǵan kezde, asa kórkem naqtylyqpen jáne tolyq úndestikte qozǵaldy. Bul dóngelekterdi aspandyq bolmystar júrgizip turdy, al báriinen joǵaryda, salтанatty lazulı taqtyń ústinde, Mángilik Bolǵan Otırdy; ал taqtyń aynalasyn qorşaǵan kempiroq turdy, ol meyirim men súyispenshiliktiń belgisi edi. Kórinistiń úreıli salтанatynan jeńilip, Ezekiel júzin jerge salyp qulady, sol kezde bir dauys oǵan turyp, Ieniń sózin tıńdauǵa buyyrdy. Sodан keyin oǵan Israil úshin eskertu habary berildi.» Testimonies, 751.

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. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:1–8.

دە ساڵا کو عوزیا پاشا مری، ئەز ژی خۆدانم دی، ئەو ل سەر تەختەكی دانیشتی بوو، بەرز و بلندكرى، و دەمێن جلكێ وى پەرستگهێ پڕ دكر. سەر وێ، سەرافیم راووەستان؛ هەر یەكێ شەش بال هەبوون: ب دووانان وى رووی خۆ دەپۆشی، و ب دووانان پێیێن خۆ دەپۆشی، و ب دووانان دفری. و یەك ژ وان ب یەكێ دی دهاوارى و دگوت: «پیرۆز، پیرۆز، پیرۆزە یەزدانى سوپایان؛ هەمى ئەرد پڕە ژ شکۆیێ وى.» و پۆستێن دەریژە ب دەنگێ ئەوێ کو دهاوارى دجنبان، و مال ب دووكێ پڕ بوو. ئەنجا من گووت: «خەیف ل من! چونكى ئەز وێران بووم؛ لەبەر ئەوەى ئەز مەرڤەكی لبێنە پیسیم، و ناڤ گەلەكی لبێنە پیس دا دژیم؛ چونكى چاڤێن من پاشا، یەزدانى سوپایان، دیتین.» پاشى یەك ژ سەرافیمان بەلەكەڤ هاتە نێزیکى من، و ل دەستێ وى كەورەكی ئاگرین بوو، ئەوێ كو ب مەشە ژ سەر قوربانگێ هەلبگرتبوو؛ و وى ئەو ل سەر دەڤێ من دانا و گوت: «وا، ئەمە لبێن تۆ ڤەدا؛ و تاوانا تۆ ژ تۆ هاتە لادن، و گونەها تۆ هاتە پاككرن.» هەروەها من دەنگێ خۆدانى بیست، كو دگوت: «من كى بنێرم، و كى دێ بۆ مە بچیت؟» ئەنجا من گووت: «ل ڤێرەم ئەز؛ من بنێرە.» ئیشایا 6:1–8.

“This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate. The city that was once full of people was no longer inhabited. The voice of mirth and the song of praise were no more heard within her walls. The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night. But the wonderful symbols presented before him beside the river Chebar revealed an overruling power mightier than that of earthly rulers. Above the proud and cruel monarchs of Assyria and Babylon the God of mercy and truth was enthroned.

«ئەو دیدەیە بە حەزقیێل لە کاتێکدا درا کە هزری پڕ بوو لە پێشبینییە دڵتەنگکەرەکان. ئەو زەوی باوباپیرانی خۆی بینی بە چۆڵ و وێران کەوتووە. شارەکەی کە جارێک پڕ لە خەڵک بوو، ئیتر نیشتەجێی تێدا نەما بوو. دەنگی شادی و گۆرانی ستایش لە ناو دیوارەکانی ئیتر نەدەبیسترا. خۆی پێغەمبەرەکەش لە خاکێکی نامۆدا بێگانە بوو، لەوێی حەزی بێسنوور و دڕندەیی دڵڕەق زاڵ بوون. ئەوەی لە ستەمی مرۆڤ و ناحەقییەکان بینی و بیستی، ڕۆحی ئەوی ناڕەحەت دەکرد، و بە شەو و ڕۆژ بەتاڵییەکی تاڵ دەگریا. بەڵام ئەو نیشانە سەرسوڕهێنەرانەی لەبەردەمی ئەو لە تەنیشت ڕووباری کەبار پیشان دران، هێزێکی باڵادەستیان ئاشکرا کرد کە لە هێزی فەرمانڕەوایانی زەوی بەهێزتر بوو. لە سەر پاشاکانی لووتبەرز و دڵڕەقی ئاشوور و بابڵ، خودای بەزەیی و ڕاستی لەسەر تەخت دانیشتبوو.»

“The wheellike complications that appeared to the prophet to be involved in such confusion were under the guidance of an infinite hand. The Spirit of God, revealed to him as moving and directing these wheels, brought harmony out of confusion; so the whole world was under His control. Myriads of glorified beings were ready at His word to overrule the power and policy of evil men, and bring good to His faithful ones.

«Вәтынчери пәйғәмбәргә шунчәлик қалаймиқанчилиқ ичигә чирмалғандәк көрүнгән чаққа охшаш мурәккәпликләр чәксиз бир Қолниң рәһбәрлиги астида еди. Униңға бу чақларни һәрикәтләндүрүп, йетәкләп турғучи сүпитидә аян қилинған Худаниң Роһи қалаймиқанчилиқтин уйғунлуқ пәйда қилди; шуниң билән пүткүл дуния Униң контроллуқи астида еди. Миңлиған әмәс, бәлки сансиз муҗәлләл затлар Униң бир еғиз сөзи билән рәзил адәмләрниң қудрити вә сияситини тосуп, Униңға садиқ болғанларға яхшилиқ кәлтүрүшкә тәйяр туратти.»

“In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.

«Аҟынтә еиԥш, Анцәа иаартра даныҟаз бзиа изыҟалаз Иоанн ашіркәыр аҭоурых аԥхьаҟа иааиуа ашәышықәсақәа рзы, Иара ииҭеит Аӡхаҵарауаҩ иуаажәлар рыгәцара аиқәырхарагьы рҭахрагьы шизыҟоу азы агәра, иаирбауа „Адам Иԥа иеиԥшу аӡәы“, ашәашьырақәа рыбжьара иныҟәо, урҭ абыжь-шәакәырқәа рсимволқәа ахьыҟаз. Иоанн ианырбаз ашіркәыр аҵыхәтәантәи адуу ақәԥарақәа адгьылтә мчқәа рыҿаҿы, иара убас иҭахын ибара аҳақәиҭцәа рҵыхәтәантәи аиааирагьы рықәиҭтәрагьы. Иара ибеит ашіркәыр аҽазышәарала иҭалартә еиԥш аџьныш иареи иԥшшәеи рыҿаҿы иҟанаҵаз аибашьреи, уи аџьныш и worship азакәаншьақәыргыларагьы аԥсра ахьшьақәыргылоу. Аха, аибашьратә ԥсышь иаҵәылҟьаз аӡәырагьы абжьы-ҿасгьы ирхыԥаны днахәаԥшуа, иара ибеит Ажәлар ргәыԥ Сион ашьхаҿы Аҳаскьын дицны, аџьныш иԥшаӡара аҭыԥан, „Аҭаца Ихьӡ рылабаҩқәа рҿы иҩу“ ишрымаз. Насгьы иара ибеит „аџьныш, уи иԥшшә, уи иԥшаӡара, уи ихьӡ ибаӷьаӡара рыҟны аиааира згаз“ урҭ „аҳәыржәу амшын“ аҿаԥхьа игыланы, „Анцәа иагьарқәа“ рыманы, Моисеи Аҳаскьын ршәа шрыҳәоз.»

“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.

“Anhaan siivah marhala kaamatla haa a fayyad haa. Nu haa yi akkinah nu aa waaqa guulalaa akkinah abak sugte wakti marat lubbik yaabbee waqdi kinnimih. Masiixii, Buurta Zaytuunih guba, Is qibxatah deqsitta nammaad geeqa fanat qembisoonuh suge waanoota naqab-le firdiiyyo xoqoyse: ‘Daga kee dagak waritte taabiten.’ ‘Qoomi qoomik gexsitaah, boqortooyti boqortooytik gexsita; beelado, buxak xanuunno, kee baaxo-gubta addal baadak meqe adol tan; kulli tamah gaca kaadu haysitan xagarah fanah tan.’ Tama nabiyyootu xagaanam Qudus bayisa fan qariitak guffu le sugeh inkiitah, garik adda baxa toobokoyta xiqto akah tan elle waktiyya dambih ayrofan.”

“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. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.

“Ñuqanchikqa jatun chʼuya pasaykunapa punkun patapi sayashanchik. Profecíaqa utqaylla huntʼakushan. Señorqa punkupiñam kachkan. Manas unaychu ñawpaqninchikpi kicharikunqa llapa kawsakkuqkunapaq ancha llakikuywan huntʼasqa, jatun interésniyuq tiempo. Ñawpaq pʼinaykunaqa wakmanta kawsarinqa; musuq pʼinaykunapas rikurinqa. Kay pachanchikpi rurakunaykipaq kaq rikchʼaykunaqa manaraqmi pipas muskhoyllapipas yuyasqachu. Satanásqa runa instrumentokunawanmi llamkʼachkan. Constituciónta tikrayta munaspa, domingo pʼunchawta waqaychanapaq kamachiyta allinchayta kallpachaqkunaqa imachus chaymanta lluqsinqa chayta manam allinta reparankuchu. Huk krisismiña ñuqanchikman hamushan.”

“But God’s servants are not to trust to themselves in this great emergency. 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. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.

“Nhưng các đầy tớ của Đức Chúa Trời không được cậy nơi chính mình trong cơn khẩn cấp lớn lao này. Trong những sự hiện thấy đã ban cho Ê-sai, cho Ê-xê-chi-ên và cho Giăng, chúng ta thấy trời liên hệ mật thiết dường nào với những biến cố đang diễn ra trên đất, và sự chăm sóc của Đức Chúa Trời đối với những kẻ trung thành với Ngài lớn lao biết bao. Thế gian không phải là không có Đấng cai trị. Chương trình của các biến cố sắp đến ở trong tay Chúa. Đấng Tôn Nghiêm của trời giữ vận mệnh các dân tộc, cũng như những mối quan tâm của Hội thánh Ngài, trong chính sự trông nom của Ngài.

“We permit ourselves to feel altogether too much care, trouble, and perplexity in the Lord’s work. Finite men are not left to carry the burden of responsibility. We need to trust in God, believe in Him, and go forward. The tireless vigilance of the heavenly messengers, and their unceasing employment in their ministry in connection with the beings of earth, show us how God’s hand is guiding the wheel within a wheel. The divine Instructor is saying to every actor in His work, as He said to Cyrus of old: ‘I girded thee, though thou hast not known Me.’

«Аҭыҧаанӡа ҳхы изаҭәашьоит Анцәа Иус аҟны аҳамҭра, агәамҵра, насгьы аҭагылазаашьа-шәарҭара рацәа ҳгәаҟны иаагаларц. Аҳәака змоу ауаа аҭакԥхықәра аидара рымҵагылоуӡам. Ҳара ҳҭахуп Анцәа иахь ҳақәгәыӷырц, Иареиҳагьы ҳагәра галарц, насгьы ҳаԥхьаҟа ҳцарц. Ажәҩантә хәықәтәылаҩцәа рыбзазара-амышьҭасра, насгьы адгьыл аҟны иҟоу ауаа рганахьала рмаҵзуратә ус аҿы ирыцызуа рҿымҭра-иқәымшәаша аџьабаа, иаҳдырбоит Анцәа Инапы аҭӡы аҩныҟа иҟоу аҭӡы шеиқәнаго. Аҩыҵҟатәи Аҵаҩҩы Иус аҟны иаҵанакуа һәр актер дыруаӡәк иҳәоит, ишааицҳәаз еиԥш Кирус идагьы: «Сара угәыӷра сыҭеит, уара Сара сузымдыруа шакәызгьы».

“In Ezekiel’s vision God had His hand beneath the wings of the cherubim. This is to teach His servants that it is divine power that gives them success. He will work with them if they will put away iniquity and become pure in heart and life.

«Эзекиелэй зөгнөл дотор Бурхан херубимуудын далавчийн доор Өөрийн мутрыг байлгасан байв. Энэ нь Өөрийн зарц нарт амжилтыг тэдэнд хайрладаг нь тэнгэрлэг хүч мөн гэдгийг сургахын тулд ажээ. Хэрэв тэд гэм бурууг зайлуулж, зүрх сэтгэл ба амьдралаараа ариун болбол, Тэр тэдэнтэй хамтран ажиллах болно.

“The bright light going among the living creatures with the swiftness of lightning represents the speed with which this work will finally go forward to completion. He who slumbers not, who is continually at work for the accomplishment of His designs, can carry forward His great work harmoniously. That which appears to finite minds entangled and complicated, the Lord’s hand can keep in perfect order. He can devise ways and means to thwart the purposes of wicked men, and He will bring to confusion the counsels of them that plot mischief against His people.

«Жанды жаратылыстардың арасында найзағайдың жылдамдығындай қозғалып жүрген жарқын нұр бұл істің ақырында қандай шапшаңдықпен алға басып, аяқталатынын бейнелейді. Ешқашан қалғымайтын, Өз ниеттерінің орындалуы үшін тынымсыз әрекет ететін Құдай Өзінің ұлы ісін үйлесімді түрде ілгерілете алады. Шектеулі ақылға шырмалған әрі күрделі болып көрінетін нәрсені Жаратқан Иенің қолы кемел тәртіпте сақтай алады. Ол зұлым адамдардың мақсаттарын күйретудің жолдары мен амалдарын таба алады және Өз халқына қарсы қастандық ойлайтындардың кеңестерін күл-талқан етеді.»

“Brethren, it is no time now for mourning and despair, no time to yield to doubt and unbelief. Christ is not now a Saviour in Joseph’s new tomb, closed with a great stone and sealed with the Roman seal; we have a risen Saviour. He is the King, the Lord of hosts; He sitteth between the cherubim; and amid the strife and tumult of nations He guards His people still. He who ruleth in the heavens is our Saviour. He measures every trial. He watches the furnace fire that must test every soul. When the strongholds of kings shall be overthrown, when the arrows of God’s wrath shall strike through the hearts of His enemies, His people will be safe in His hands.” Testimonies, volume 5, 752–754.

«Բայրներ, այժմ սուգի և հուսահատության ժամանակ չէ, ոչ էլ ժամանակ՝ անձնատուր լինելու կասկածին և անհավատությանը։ Քրիստոսն այժմ Փրկիչ չէ Հովսեփի նոր գերեզմանում՝ մեծ քարով փակված և հռոմեական կնիքով կնքված. մենք հարություն առած Փրկիչ ունենք։ Նա է Թագավորը, Զորաց Տերը. Նա նստում է քերովբեների միջև, և ազգերի կռվի ու խռովության մեջ էլ դեռ պահպանում է Իր ժողովրդին։ Նա, Ով իշխում է երկնքում, մեր Փրկիչն է։ Նա չափում է ամեն փորձությունը։ Նա հսկում է հնոցի կրակը, որ պետք է փորձի ամեն մի հոգի։ Երբ թագավորների ամրոցները կործանվեն, երբ Աստծո բարկության նետերը խոցեն Նրա թշնամիների սրտերը, Նրա ժողովուրդը ապահով կլինի Իր ձեռքում»։ Վկայություններ, հատոր 5, 752–754։

Ezekiel represents the candidates to be among the one hundred and forty-four thousand, and line upon line his experience in the sanctuary aligns with Isaiah’s and John’s experience within the sanctuary. We are now in the temple test, the second of the three tests that seals the one hundred and forty-four thousand. That period is the purification accomplished by the Messenger of the Covenant in fulfillment of Malachi three. The purification process of three tests, is Malachi’s fiery “furnace” “that must test every soul.” When the third angel arrived on October 22, 1844 the Messenger of the Covenant suddenly came to His temple and led the wise virgins of that history into the Most Holy Place, in order to seal His faithful, but the virgins of that history rebelled, and by 1856 the Philadelphian Millerite movement had changed unto the Laodicean Millerite movement and in 1863 became the Laodicean Seventh-day Adventist church.

Ezekiel sutiwaq uñacht’ayi, pataka pusi tunka pusini waranqan taypin jikxatañataki ajllit jaqinakarjama, ukatsti sapa chiqan sapa chiqarjam qillqatax santuarionakan jakäwipax Isaías ukat Juanan santuarionakan jakäwipamp chikachasi. Jichhax templon yant’äwipanwa jikxatastan, kimsa yant’äwinakat payïri yant’äwi, uka yant’äwix pataka pusi tunka pusini waranqanakar sellki uka yant’äwiwa. Uka pachax q’umachäwiwa, Arust’äwin Yatiyirin Malquías kimsa phuqhasiñapataki lurata. Kimsa yant’äwinakan q’umachäwi lurawi, Malquiasan nina nakt’ayir “hornopa” satawa, “taqi alma yant’añapäki uka.” Kimsïri angelax 22 uru octubre phaxsin 1844 maran purinkäna ukhaxa, Arust’äwin Yatiyirix mä akatjamat temploparu jutäna ukat uka sarnaqäwin yatiñan tawaqonakarux Santísimo Lugarar irpäna, chiqapar sarnaqir yupaychirinakap selljañataki; ukampis uka sarnaqäwin tawaqonakax sayt’asipxäna, ukat 1856 marakamax Filadelfia sat Millerita saräwix Laodicea sat Millerita saräwiruw tuküna, ukat 1863 maranx Laodicea sat Paqallqu Urun Adventista iglesiaruw tukuwayxäna.

The third angel who arrived suddenly on October 22, 1844 withdrew his presence in 1863, and then returned on September 11, 2001. Twenty-five years later the temple test that was typified by October 22, 1844 is now being repeated. Twenty-five is symbolically a prophetic tithe of two hundred and fifty, and two hundred and fifty is a symbol of the history represented in verses eleven to fifteen of Daniel eleven. Two hundred and fifty, and twenty-five is a wheel within the sanctuary vision of Ezekiel. Twenty-five is a symbol of the separation of the wise and the wicked in fulfillment of the three-step testing process that is represented in the work of purification that is accomplished by the Messenger of the Covenant.

סوم اَندَلَّيڭ، يَنگ سُدّی پَيوا مِن أُكتوبِر 22، 1844، دَلام 1863 حُضورُه را پَس كِشيد، وَ بَعد از آن دَر سِپتامبِر 11، 2001 بازگَشت. بيست و پنج سال بَعد، آزمونِ هيكل كه به‌وسيلهٔ أُكتوبِر 22، 1844 به‌صورتِ نَمادين پيش‌نمايی شده بود، اكنون دَوباره دَر حالِ تَكرار است. بيست و پنج، از نِگاهِ نَمادين، عُشری نَبُوّتی از دويست و پنجاه است، و دويست و پنجاه نَمادی از آن تاريخی است كه دَر آياتِ يازده تا پانزدهِ دانيال يازده بازنُمايی شده است. دويست و پنجاه، و نيز بيست و پنج، چرخی دَرونِ رؤيای مَقدَسِ حِزقيال است. بيست و پنج نَمادی از جُدايیِ دانايان و شِريريان، دَر تَحَقُّقِ فَرايندِ آزمونِ سه‌مرحله‌ای است كه دَر كارِ تَطهيری كه به‌وسيلهٔ رسولِ عهد اَنجام می‌پذيرد، بازنُمايی شده است.

Matthew twenty-five contains three parables, and each parable identifies the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. The hope of God’s people represented in the chapter is that they might be a wise virgin in possession of the oil of the message of the midnight cry. Their hope is that they are judged a faithful servant in their stewardship of employing the special talents that were given them to manage in their personal probationary period. Their hope is that they are judged as a sheep of God’s pasture, seated upon His right side, and not a goat on his left. Twenty-five is a symbol of the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. Twenty-five is one of Ezekiel’s wheels.

متى الخامس والعشرون يشتمل على ثلاثة أمثال، وكل مثل يحدِّد فصل الحكماء عن الأشرار في زمن الختم للمئة والأربعة والأربعين ألفًا. والرجاء الذي يُمثَّل لشعب الله في هذا الأصحاح هو أن يكونوا عذارى حكيمات، حائزات زيت رسالة صراخ منتصف الليل. ورجاؤهم أن يُحكَم لهم بأنهم عبيد أمناء في وكالتهم على استخدام المواهب الخاصة التي أُعطيت لهم ليدبّروها في مدة امتحانهم الشخصية. ورجاؤهم أن يُقضى لهم بأنهم من خراف مرعى الله، الجالسين عن يمينه، لا من الجداء عن يساره. والعدد خمسة وعشرون رمزٌ لفصل الحكماء عن الأشرار في زمن الختم للمئة والأربعة والأربعين ألفًا. والخمسة والعشرون إحدى بكرات حزقيال.

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.

ہماری اسیری کے پچیسویں سال میں، سال کے آغاز میں، مہینے کی دسویں تاریخ کو، شہر کے مارے جانے کے چودھویں سال میں، عین اسی دن خداوند کا ہاتھ مجھ پر تھا، اور وہ مجھے وہاں لے آیا۔ حزقی ایل 40:1۔

The twenty-fifth year of captivity is represented by October 22, which is represented by the closing of a dispensational door. On October 22, 1844 a door was opened and a door was closed as two classes were separated.

Asena lenkqubela lwamashumi amabili lanhlanu lokuthunjwa lumeleliwa ngu-22 Okthoba, olumeleliwa ngokuvalwa komnyango wesikhathi sokuphatha kukaNkulunkulu. Ngo-22 Okthoba, 1844, kwavulwa umnyango kwase kuvalwa omunye njengoba kwehlukaniswa izigaba ezimbili.

And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.

ꞌPhéladelphiami igleesian angelayman qellqay: Kaykunatan niynin chay santu kaq, cheqaq kaq, Davidpa llavenniyoq kaq, kichaspan mana pipis wichqayta atinchu; wichqaspanpas mana pipis kichayta atinchu: Ruwaynikikunatan reqsini. Qhawariy, ñawpaqnikipi huk kichasqa punkutan churaykuyki, chaytataq mana pipis wichqayta atinchu. Asllañam kallpayki kashan, ichaqa simiymanmi kasukurqanki, sutiytapas manam ñeqerqankichu. Apocalipsis 3:7, 8.

Christ tells the angel of Philadelphia that He knows their work, that He has set before the church of Philadelphia, an open door. That door is opened by “the key of David,” the key that is placed upon Eliakim.

Քրիստոսը Փիլադելփիայի հրեշտակին ասում է, որ գիտի նրանց գործը, որ Փիլադելփիայի եկեղեցու առջև բաց դուռ է դրել։ Այդ դուռը բացվում է «Դավթի բանալիով», այն բանալիով, որ դրված է Եղիակիմի վրա։

And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:20–22.

Añe’ẽme hag̃ua upe árape, che ahenóita che rembiguái Eliaquimpe, Hilcías ra’y: ha amondeíta chupe nde ao reheve, ha amombaretéta chupe nde ku’akuaha reheve, ha amoĩta nde mburuvicharã ipópe: ha ha’e hag̃ua túva Jerusalén peguakuérape, ha Judá róga peguakuérape. Ha David róga llave amoĩta iati’y ári; upéicha ha’e oipe’áta, ha avave ndaikatúi omboty; ha ombotýta, ha avave ndaikatúi oipe’a. Isaías 22:20–22.

The day that Eliakim is called, he is separated from wicked Shebna.

꞉꞉꞉ ꞌꦈꦭꦶꦪꦏꦶꦩ꧀ ꦠꦿꦏꦠꦏꦼꦤ꧀ ꦲꦤ꧀ꦗꦶꦁ, ꦲꦶꦪ ꦥꦶꦱꦃꦏꦺ ꦱꦏ ꦯꦼꦧ꧀ꦤ ꦏꦁ ꦗꦃꦠ꧀។

Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. Isaiah 22:15–18.

Aisa ke Prabhu Parameswar kahait chhantan, Ja, apan ke e bhandari Shebna lage, je ghar par niyukt achhe, aur kah, Tora ihaan ki achhe? aur tora ihaan ke achhe, je tohin apan lagi ihaan ek kabar khodailah, jekara saman koi uchcha sthan par apan lagi kabar khodata achhe, aur chattan mein apan lagi ek nivaas tarasata achhe? Dekh, Prabhu tora ek balwan bandhuaai se utha le jaithin, aur nischay hi toke dhak deithin. U nischay hi toke zor se ghumaa-pherā ke ek gend jaisan ek visal desh mein phenki deithin: ohi thaan tohar mrityu hoitau, aur ohi thaan tohar mahima ke rath tohar swami ke ghar ke lajja hoitau. Yashayah 22:15–18.

The separation of the wise and foolish virgins that fulfilled the illustration of Shebna and Eliakim was fulfilled on October 22, 1844, and also in the twenty-fifth year of captivity of Jehoiachin which was October 22, 573 BC. In Ezekiel chapter eight the wicked within Adventism, represented by Jerusalem, are represented by twenty-five men bowing to the sun. The destruction of Jerusalem represents the Sunday law, which is also the waymark which ends the sealing time of the one hundred and forty-four thousand. That sealing time began on September 11, 2001, and Jesus is both the Alpha and Omega, so September 11, 2001 as the beginning of the sealing illustrates the end, at the Sunday law.

ایت ئىله ئېلیاقىم توغرىسىدىكى تەمسىلنى ئەمەلگە ئاشۇرغان دانا قىزلار بىلەن ئەخمەق قىزلارنىڭ ئايرىلىشى 1844-يىلى 22-ئۆكتەبىردە، شۇنداقلا يەھوياكىننىڭ ئەسىرلىكىنىڭ يىگىرمە بەشىنچى يىلىدا، يەنى مىلادىدىن ئىلگىرى 573-يىلى 22-ئۆكتەبىردە ئەمەلگە ئاشتى. ئەزەكىيال كىتابىنىڭ سەككىزىنچى بابىدا، ئادىۋېنتچىلىق ئىچىدىكى رەزىللەر، يەنى يېرۇسالېم بىلەن ئىپادىلەنگەنلەر، قۇياشقا باش ئەگىۋاتقان يىگىرمە بەش ئادەم ئارقىلىق تەسۋىرلەنگەن. يېرۇسالېمنىڭ ۋەيران قىلىنىشى يەكشەنبە قانۇنىنى ئىپادىلەيدۇ؛ بۇ يەنە بىر يۈز قىرىق تۆت مىڭنىڭ مۆھىرلىنىش ۋاقتىنى ئاخىرلاشتۇرىدىغان بەلگە نۇقتىسىدۇر. بۇ مۆھىرلىنىش ۋاقتى 2001-يىلى 11-سېنتەبىردە باشلانغان، ۋە ئەيسا ھەم ئەلفا ھەم ئومېگادۇر؛ شۇڭا 2001-يىلى 11-سېنتەبىر، مۆھىرلىنىشنىڭ باشلىنىشى بولۇش سۈپىتى بىلەن، يەكشەنبە قانۇنىدىكى ئاخىرىنى تەسۋىرلەيدۇ.

September 11, 2001 was typified by the Minneapolis meetings of 1888, for Sister White identifies that when the great buildings of New York came down at 9/11, Revelation 18:1–3 was fulfilled. At that time, as in 1888 she identified the angel of Revelation eighteen descended to lighten the earth with His glory. The rebellion of 1888 she aligned with the rebellion of Korah, Dathan and Abiram, who also had two hundred and fifty men of renown join in their apostasy. Two hundred and fifty rebels in the rebellion of Korah and his cohorts in the beginning history of ancient Israel typified the twenty-five men who were bowing to the sun at the ending of ancient Israel.

11 Sebteembir 2001 akka walga’ii Miniyaapoolis bara 1888tti fakkeenya godhamee ture; sababiin isaas Obboleettiin White yeroo ijaarsaawwan gurguddoon New York 9/11 irratti kufan, Mul’ata 18:1–3 raawwatame jechuun ibsiti. Yeroo sana, akkuma bara 1888tti, ergamaan Mul’ata boqonnaa kudha saddeetii lafa ulfina Isaatiin ibsuuf gad bu’e jechuun isheen beeksifte. Isheen fincila bara 1888 fincila Qooraa, Daataanii fi Abiiraam wajjin walbira qabdi; isaanis gantummaa isaanii keessatti namoota beekamoo dhibba lamaa fi shantama ofitti makamanii qabu turan. Fincila Qooraa fi michoota isaa keessatti finciltoonni dhibba lamaa fi shantamni seenaa jalqabaa Israa’el durii keessatti argaman, dhuma seenaa Israa’el durii keessatti namoota shantama keessaa digdama fi shan aduudhaaf sagadan fakkeenya ta’anii turan.

Twenty-five leaders of Laodicean Adventism bowing at the Sunday law and two hundred and fifty at 9/11 sets forth the sealing time with the symbolism of twenty-five, (the symbol of the separation of the wise and wicked) to mark the beginning and ending of the sealing time. Whether it’s the two hundred and fifty rebels in the time of Moses, or the twenty-five men in Ezekiel chapter eight, or of Matthew chapter twenty-five’s three witnesses of the separation, or the twenty-fifth year of the captivity in Ezekiel forty; all the manifestations of the symbol of twenty-five, align with the three two hundred- and fifty-year periods that reached their conclusion in 207 BC, 313 and 2026 respectively.

Líderes veinticinco del adventismo laodicense que se postran ante la ley dominical, y doscientos cincuenta ante el 11 de septiembre, presentan el tiempo del sellamiento con el simbolismo del veinticinco (símbolo de la separación entre los sabios y los impíos), para señalar el comienzo y el fin del tiempo del sellamiento. Ya sea los doscientos cincuenta rebeldes en el tiempo de Moisés, o los veinticinco hombres en Ezequiel capítulo ocho, o los tres testigos de la separación en Mateo capítulo veinticinco, o el año veinticinco del cautiverio en Ezequiel cuarenta; todas las manifestaciones del símbolo del veinticinco se alinean con los tres períodos de doscientos cincuenta años que llegaron a su conclusión en 207 a. C., 313 y 2026, respectivamente.

Twenty-five is an axle, so to speak, of twenty-five that brings all the lines of twenty-five into perfection. It becomes one of the prophetic keys of the kingdom given to Peter to bring clarity into the hidden history of verse forty. It has been repeatedly established on more than three witnesses that verses ten to fifteen of Daniel eleven represent a line that covers the history from 1989 unto the Sunday law, which is the hidden history of verse forty. The lion of the tribe of Judah is now unsealing the wheels of Ezekiel as He opens the hidden history that will finalize the message of the Midnight Cry of the latter days.

Iva roapolo-dimy dia toy ny famaky, raha azo lazaina izany, an’ilay roapolo-dimy izay mitondra ny tsipika rehetra momba ny roapolo-dimy ho amin’ny fahatanterahana. Lasa iray amin’ireo fanalahidy ara-paminaniana an’ny fanjakana nomena an’i Petera izy io, mba hitondra mazava ao amin’ny tantara miafina ao amin’ny andininy faha-efapolo. Efa niorina imbetsaka tamin’ny vavolombelona mihoatra ny telo fa ny andininy faha-folo ka hatramin’ny faha-dimy ambin’ny folo ao amin’ny Daniela iraika ambin’ny folo dia maneho tsipika iray izay mandrakotra ny tantara hatramin’ny 1989 ka hatramin’ny lalàn’ny Alahady, izay no tantara miafina ao amin’ny andininy faha-efapolo. Ny Liona avy amin’ny fokon’i Joda dia manaisotra ny tombo-kasen’ny kodiaran’i Ezekiela ankehitriny, raha Izy manokatra ny tantara miafina izay hamarana ny hafatry ny Antso amin’ny Mamatonalina amin’ny andro farany.

In the following articles we will continue to identify Ezekiel’s wheels that represent the complex interplay of men in the latter days. Ezekiel chapter one at the beginning of this article and the accompanying passage from Testimonies volume five set forth will be our continued point of reference as we proceed in the articles. When the wheels are set forth in their proper place, and with their proper intersections with the other wheels of prophetic history we will demonstrate that the three hundred and ninety-one years and fifteen days that empowered the first angel on August 11, 1840 is also represented by Ezekiel as three hundred and ninety years, connected with the one and a half years of the siege of Jerusalem; and that the arrival of this prophetic light identifies the lifting up of the ensign of the one hundred and forty-four thousand.

Ман баш кийинки мақалаларда акыркы күндөрдөгү адамдардын татаал өз ара аракеттенүүсүн билдирген Жезекиелдин дөңгөлөктөрүн мындан ары да аныктоону улантабыз. Бул макаланын башындагы Жезекиелдин биринчи бөлүмү жана ага кошо берилген «Testimonies», бешинчи томдогу үзүндү, биз бул макалаларда алдыга жылган сайын туруктуу таяныч чекитибиз болуп кала берет. Дөңгөлөктөр өздөрүнө тиешелүү ордунда, ошондой эле пайгамбарчылык тарыхтын башка дөңгөлөктөрү менен болгон тийиштүү кесилиштеринде көрсөтүлүп берилгенде, 1840-жылдын 11-августунда биринчи периштени күчтөндүргөн үч жүз токсон бир жыл жана он беш күн Жезекиелде да үч жүз токсон жыл катары, Иерусалимдин курчоосунун бир жарым жылы менен байланышта берилгенин; жана ушул пайгамбарчылык жарыктын келиши жүз кырк төрт миңдин туусунун көтөрүлүшүн аныктай турганын көрсөтөбүз.

July 27, 1299 unto 1337 represents thirty-eight years at the beginning of the one hundred and fifty years (five months) of Revelation nine, verse ten. That one hundred and fifty years connects with the three hundred and ninety-one years and fifteen days of verse fifteen. Thus, the beginning of the two periods, make up one line of prophecy which concluded in the fulfillment of the 1838 and 1840 prediction of Josiah Litch and marked the rising up and empowerment of the Millerite movement. That history at the beginning of Adventism, marks the rising up of the one hundred and forty-four thousand as an ensign in advance of the Sunday law. Thus, Ezekiel’s three hundred and ninety years, and one point five years (1.5) of Jerusalem’s siege marks the end of the line of prophecy that began in 1299.

27 Tamhur, 1299 guyyaa soddoma saddeetii jalqaba waggoota dhibba tokkoo fi shantamaa (ji’oota shan) Mul’ata sagal, lakkoofsa kudhan keessatti argaman ni bakka bu’a. Waggootni dhibba tokkoo fi shantamaa sun waggoota dhibba sadii fi sagaltama tokkoo fi guyyoota kudha shan kan lakkoofsa kudha shanitti argaman wajjin wal qabatu. Kanaafuu, jalqabi yeroo lameenii, sarara raajii tokko ta’u; innis raawwii raajii Yoosiyaas Liich bara 1838 fi 1840 keessatti xumurame, akkasumas ka’iinsa fi humna argachuu sochii Milleraayitii mallatteesse. Seenaa sana jalqaba Adventizimii keessatti, akka alaabaa tokkotti ka’iinsi namoota dhibba tokkoo fi afurtamii afurii kuma afurii seera Dilbataa dura ni mallatteessa. Kanaafuu, waggootni dhibba sadii fi sagaltamii Hisqi’eelii, fi waggaa tokko dhibbantaa shan (1.5) marfamuu Yerusaalem, dhuma sarara raajii bara 1299 keessatti jalqabe ni mallatteessu.

It would be worthwhile to consider the passage from Testimonies, volume five in advance of the next article.

سیسترە مەشائیخ، بەشی پێنجەم، پێش نووسینەوەی وتاری داهاتوو، شایەنی ئەوەیە کە لێی بیر بکرێتەوە.