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.
Ezekiel er præst i perioden for beseglingen af de hundrede og fireogfyrre tusind. I kapitel ét føres Ezekiel ind i helligdommen.
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.
Og det skete i det tredivte år, i den fjerde måned, på den femte dag i måneden, da jeg var blandt de bortførte ved floden Kebar, at himlene åbnedes, og jeg så syner fra Gud. På den femte dag i måneden, som var det femte år efter kong Jojakins bortførelse, kom Herrens ord udtrykkeligt til præsten Ezekiel, Buzis søn, i kaldæernes land ved floden Kebar; og Herrens hånd var der over ham.
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.
Og jeg så, og se, en stormvind kom fra nord, en stor sky og en ild, der foldede sig ind i sig selv, og en glans var rundt om den, og ud fra dens midte var noget som farven af rav, ud fra ildens midte. Og ud fra dens midte kom også skikkelsen af fire levende væsener. Og sådan var deres udseende: de havde et menneskes skikkelse. Og hver af dem havde fire ansigter, og hver af dem havde fire vinger. Og deres ben var lige ben; og deres fodsål var som sålen af en kalvefod; og de strålede som farven af blankpoleret kobber. Og de havde menneskehænder under deres vinger på deres fire sider; og de fire havde deres ansigter og deres vinger. Deres vinger var føjet sammen med hinanden; de vendte sig ikke, når de gik; de gik hver lige frem. Hvad angår skikkelsen af deres ansigter, havde de fire et menneskeansigt og et løveansigt på højre side; og de fire havde et okseansigt på venstre side; de fire havde også et ørneansigt. Således var deres ansigter; og deres vinger var udbredt opefter; hver havde to vinger, som var føjet sammen med hinanden, og to dækkede deres legemer.
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.
Og de gik hver lige frem; hvorhen ånden ville gå, gik de, og de vendte sig ikke, når de gik. Hvad angår de levende væseners skikkelse, var deres udseende som glødende ildkul og som synet af fakler; den fór op og ned iblandt de levende væsener, og ilden var strålende, og fra ilden udgik lyn. Og de levende væsener fór frem og tilbage som synet af et lynglimt. Mens jeg skuede de levende væsener, se, da var der et hjul på jorden ved siden af de levende væsener, ét ved hvert af deres fire ansigter. Hjulenes udseende og deres forarbejdning var som glansen af krysolit; og alle fire havde samme skikkelse; og deres udseende og deres forarbejdning var, som var der et hjul midt i et hjul. Når de gik, gik de i alle fire retninger; de vendte sig ikke, når de gik. Og deres fælge var så høje, at de var frygtindgydende; og alle fires fælge var fulde af øjne hele vejen rundt. Og når de levende væsener gik, gik hjulene ved siden af dem; og når de levende væsener løftede sig op fra jorden, blev hjulene løftet op. Hvorhen ånden ville gå, der gik de, derhen var deres ånd vendt; og hjulene blev løftet op sammen med dem, for den levende skabnings ånd var i hjulene.
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.
Når de gik, gik disse; og når de stod stille, stod disse stille; og når de blev løftet op fra jorden, blev hjulene løftet op lige over for dem; thi den levende skabnings ånd var i hjulene. Og ligheden af hvælvingen over den levende skabnings hoveder var som udseendet af frygtindgydende krystal, udspændt over deres hoveder foroven. Og under hvælvingen var deres vinger udstrakte, den ene mod den anden; hver havde to, som dækkede denne side, og hver havde to, som dækkede hin side af deres legemer. Og når de gik, hørte jeg lyden af deres vinger, som lyden af store vande, som den Almægtiges røst, som lyden af tale, som lyden af en hær; når de stod stille, lod de deres vinger synke. Og der lød en røst fra hvælvingen over deres hoveder, når de stod stille og havde ladet deres vinger synke. Og over hvælvingen, som var over deres hoveder, var der noget, der lignede en trone, at se til som safirsten; og oven over det, der lignede tronen, var der noget, som så ud som en mandsskikkelse højt derpå. Og jeg så noget som glansen af rav, som udseendet af ild rundt om indeni den; fra det, der så ud som hans lænder og opefter, og fra det, der så ud som hans lænder og nedefter, så jeg ligesom udseendet af ild, og der var stråleglans rundt om. Som udseendet af buen, der er i skyen på regnvejrsdagen, således var udseendet af stråleglansen rundt om. Således var udseendet af ligheden af Herrens herlighed. Og da jeg så det, faldt jeg på mit ansigt, og jeg hørte røsten af en, som talte. Ezekiel 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.’
„Ezekiel, den sørgende profet i landflygtighed, i kaldæernes land, fik et syn, som lærte den samme tros lektie om Israels mægtige Gud. Mens han var ved bredden af floden Kebar, syntes en stormvind at komme fra nord, ‚en stor sky og en ild, der rullede sig sammen, og et skær omgav den, og ud fra dens midte var der noget som synet af rav.‘ Et antal hjul af besynderligt udseende, som skar ind i hinanden, blev bevæget af fire levende væsener. Højt over dem alle var ‚noget, der så ud som en trone, at se til som safirsten; og oven over det, der så ud som tronen, var der noget, der så ud som en mandsskikkelse højt oven over den.‘ ‚Og hvad angår de levende væseners skikkelse, så så de ud som glødende ildkul og som faklers udseende; den fór frem og tilbage mellem de levende væsener; og ilden var strålende, og fra ilden fór lyn frem.‘ ‚Og i keruberne viste der sig under deres vinger noget, der lignede en menneskehånd.‘”
“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.
„Der var hjul inden i hjul i en så indviklet ordning, at de ved første øjekast forekom Ezekiel at være i fuldstændig forvirring. Men når de bevægede sig, skete det med skøn nøjagtighed og i fuldkommen harmoni. Himmelske væsener satte disse hjul i bevægelse, og højt over dem, på den herlige safirtrone, var den Evige; og rundt om tronen var den omsluttende regnbue, et symbol på nåde og kærlighed. Overvældet af scenens frygtelige herlighed faldt Ezekiel på sit ansigt, da en røst bød ham rejse sig og høre Herrens ord. Derefter blev der givet ham et advarselsbudskab til Israel.“ 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.
I det år, da kong Uzzija døde, så jeg også Herren sidde på en trone, høj og ophøjet, og hans slæb fyldte templet. Over ham stod seraferne; hver af dem havde seks vinger: med to dækkede han sit ansigt, og med to dækkede han sine fødder, og med to fløj han. Og den ene råbte til den anden og sagde: Hellig, hellig, hellig er Hærskarers Herre; hele jorden er fuld af hans herlighed. Og dørstolperne bevægede sig ved røsten af ham, som råbte, og huset blev fyldt med røg. Da sagde jeg: Ve mig! for jeg er fortabt; thi jeg er en mand med urene læber, og jeg bor midt iblandt et folk med urene læber; for mine øjne har set Kongen, Hærskarers Herre. Da fløj en af seraferne hen til mig, og han havde en glødende kul i sin hånd, som han havde taget med tangen fra alteret. Og han rørte ved min mund med den og sagde: Se, denne har rørt ved dine læber; og din misgerning er taget bort, og din synd sonet. Og jeg hørte Herrens røst, som sagde: Hvem skal jeg sende, og hvem vil gå for os? Da sagde jeg: Her er jeg; send mig. Esajas 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.
“Dette syn blev givet til Ezekiel på et tidspunkt, da hans sind var fyldt med dystre forudanelser. Han så sine fædres land ligge øde hen. Byen, som engang var fuld af mennesker, var ikke længere beboet. Munterhedens røst og lovsangens sang hørtes ikke mere inden for hendes mure. Profeten selv var en fremmed i et fremmed land, hvor grænseløs ærgerrighed og vild grusomhed herskede suverænt. Det, han så og hørte om menneskelig tyranni og uret, pinte hans sjæl, og han sørgede bittert dag og nat. Men de vidunderlige symboler, som blev fremstillet for ham ved floden Kebar, åbenbarede en styrende magt, mægtigere end de jordiske herskeres. Over Assyriens og Babylons stolte og grusomme monarker tronede barmhjertighedens og sandhedens Gud.”
“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.
De hjullignende forviklinger, som for profeten syntes at være indviklet i en sådan forvirring, stod under ledelse af en uendelig hånd. Guds Ånd, som for ham blev åbenbaret som den, der bevægede og styrede disse hjul, frembragte harmoni af forvirring; således var hele verden under Hans herredømme. Myriader af herliggjorte væsener stod rede ved Hans ord til at tilsidesætte onde menneskers magt og planer og bringe godt til Hans trofaste.
“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.
På samme måde, da Gud var ved at åbenbare for den elskede Johannes kirkens historie gennem kommende tidsaldre, gav Han ham en forsikring om Frelserens interesse for og omsorg for sit folk ved at åbenbare for ham „En, som lignede Menneskesønnen“, vandrende midt iblandt lysestagerne, som symboliserede de syv menigheder. Mens Johannes blev vist kirkens sidste store kampe med jordiske magter, fik han også lov til at skue de trofastes endelige sejr og udfrielse. Han så kirken ført ind i en dødelig konflikt med dyret og dets billede, og tilbedelsen af dette dyr håndhævet under trussel om døden. Men idet han så ud over kampens røg og larm, skuede han en skare på Zions bjerg sammen med Lammet, som i stedet for dyrets mærke havde „Faderens navn skrevet på deres pander“. Og atter så han „dem, som havde sejret over dyret og over dets billede og over dets mærke og over tallet på dets navn, stå på glashavet og have Guds harper“ og synge Moses’ og Lammets sang.
“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.
“Disse lærdomme er til vor gavn. Vi behøver at støtte vor tro til Gud, for der ligger lige foran os en tid, som vil prøve menneskenes sjæle. Kristus gennemgik på Oliebjerget de frygtelige domme, som skulle gå forud for hans andet komme: ‘I skal høre om krige og rygter om krige.’ ‘Folk skal rejse sig imod folk, og rige imod rige; og der skal være hungersnød og pest og jordskælv mange steder. Men alt dette er kun veernes begyndelse.’ Skønt disse profetier fik en delvis opfyldelse ved Jerusalems ødelæggelse, har de en mere direkte anvendelse på de sidste dage.”
“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.
„Vi står på tærsklen til store og højtidelige begivenheder. Profetien går hastigt i opfyldelse. Herren står for døren. Snart vil der åbne sig for os en periode af overvældende interesse for alle levende. Fortidens stridsspørgsmål vil blive genoptaget; nye stridsspørgsmål vil opstå. De scener, der skal udspilles i vor verden, er endnu ikke engang drømt om. Satan virker gennem menneskelige redskaber. De, som bestræber sig på at ændre forfatningen og tilvejebringe en lov, der håndhæver søndagshelligholdelse, indser kun lidet, hvad resultatet vil blive. En krise står umiddelbart for døren.‟
“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.
„Men Guds tjenere skal ikke stole på sig selv i denne store krise. I de syner, som blev givet til Esajas, til Ezekiel og til Johannes, ser vi, hvor nært himlen er forbundet med de begivenheder, der finder sted på jorden, og hvor stor Guds omsorg er for dem, som er loyale mod Ham. Verden er ikke uden en hersker. Programmet for de kommende begivenheder er i Herrens hænder. Himmelens Majestæt har nationernes skæbne såvel som sin kirkes anliggender i sin egen varetægt.“
“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.’
„Vi tillader os selv at føle alt for megen bekymring, besvær og rådvildhed i Herrens værk. Endelige mennesker er ikke overladt til at bære ansvarets byrde. Vi behøver at stole på Gud, tro på Ham og gå fremad. De himmelske sendebuds utrættelige årvågenhed og deres uophørlige beskæftigelse i deres tjeneste i forbindelse med jordens beboere viser os, hvordan Guds hånd styrer hjul inden i hjul. Den guddommelige Lærer siger til enhver aktør i Sit værk, som Han sagde til Kyros i fordums tid: ‘Jeg omgjordede dig, skønt du ikke kendte Mig.’“
“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.
"I Ezekiels syn havde Gud sin hånd under kerubernes vinger. Dette skal lære hans tjenere, at det er guddommelig kraft, som giver dem fremgang. Han vil virke sammen med dem, dersom de lægger uretfærdigheden bort og bliver rene i hjerte og liv.
“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.
„Det klare lys, der fór frem blandt de levende væsener med lynets hast, repræsenterer den hurtighed, hvormed dette værk til sidst vil skride frem til fuldendelse. Han, som ikke slumrer, som uafladeligt arbejder på at gennemføre sine planer, kan føre sit store værk frem i harmoni. Det, som for endelige sind, indviklede og forviklede, synes sammenfiltret og kompliceret, kan Herrens hånd holde i fuldkommen orden. Han kan udtænke veje og midler til at modvirke de ugudelige mænds hensigter, og Han vil gøre deres råd til intet, som lægger onde planer mod sit folk.“
“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.
“Brødre, nu er det ikke tid til sorg og fortvivlelse, ikke tid til at give efter for tvivl og vantro. Kristus er ikke nu en Frelser i Josefs nye grav, lukket med en stor sten og beseglet med det romerske segl; vi har en opstanden Frelser. Han er Kongen, hærskarers Herre; Han sidder mellem keruberne; og midt i folkenes strid og tumult vogter Han stadig over sit folk. Han, som råder i himlene, er vor Frelser. Han afmåler enhver prøvelse. Han våger over ildovnen, som må prøve enhver sjæl. Når kongers fæstninger skal styrtes omkuld, når Guds vredes pile skal gennembore Hans fjenders hjerter, vil Hans folk være trygt i Hans hænder.” Testimonies, bind 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 repræsenterer kandidaterne til at være blandt de hundrede og fireogfyrre tusind, og linje på linje stemmer hans erfaring i helligdommen overens med Esajas’ og Johannes’ erfaring i helligdommen. Vi befinder os nu i tempelprøven, den anden af de tre prøver, der besegler de hundrede og fireogfyrre tusind. Denne periode er den renselse, som udføres af Pagtens Budbringer til opfyldelse af Malakias tre. Renselsesprocessen med tre prøver er Malakias’ ildfulde „ovn“, „som må prøve hver sjæl“. Da den tredje engel ankom den 22. oktober 1844, kom Pagtens Budbringer pludselig til sit tempel og førte de vise jomfruer i denne historie ind i Det Allerhelligste for at besegle sine trofaste; men jomfruerne i denne historie gjorde oprør, og i 1856 var den filadelfiske milleritiske bevægelse blevet forvandlet til den laodikeiske milleritiske bevægelse og blev i 1863 til den laodikeiske Syvendedags Adventistkirke.
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.
Den tredje engel, som pludselig ankom den 22. oktober 1844, trak sit nærvær tilbage i 1863 og vendte derpå tilbage den 11. september 2001. Femogtyve år senere bliver tempelprøven, som blev forbilledliggjort ved den 22. oktober 1844, nu gentaget. Femogtyve er symbolsk en profetisk tiende af to hundrede og halvtreds, og to hundrede og halvtreds er et symbol på den historie, som fremstilles i vers elleve til femten i Daniel elleve. To hundrede og halvtreds og femogtyve er et hjul inden i helligdomssynet hos Ezekiel. Femogtyve er et symbol på adskillelsen mellem de vise og de ugudelige som opfyldelse af den tredelte prøvelsesproces, der fremstilles i det renselsesværk, som udføres af Pagtens Budbærer.
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.
Matthæus femogtyve indeholder tre lignelser, og hver lignelse identificerer adskillelsen mellem de vise og de ugudelige i beseglingstiden for de hundrede og fireogfyrre tusind. Håbet for Guds folk, sådan som det fremstilles i kapitlet, er, at de må være en viis jomfru i besiddelse af olien, nemlig midnatsråbets budskab. Deres håb er, at de dømmes som en tro tjener i deres forvaltning af at anvende de særlige talenter, som blev givet dem at bestyre i deres personlige prøvetid. Deres håb er, at de dømmes som et får fra Guds hjord, siddende ved Hans højre side, og ikke som en ged ved hans venstre. Femogtyve er et symbol på adskillelsen mellem de vise og de ugudelige i beseglingstiden for de hundrede og fireogfyrre tusind. Femogtyve er et af Ezekiels hjul.
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.
I det femogtyvende år af vort fangenskab, ved årets begyndelse, på månedens tiende dag, i det fjortende år efter at byen var blevet slået, på selvsamme dag kom Herrens hånd over mig og førte mig derhen. Ezekiel 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.
Det femogtyvende år af fangenskabet er fremstillet ved den 22. oktober, som er fremstillet ved lukningen af en husholdningsmæssig dør. Den 22. oktober 1844 blev en dør åbnet, og en dør blev lukket, idet to klasser blev adskilt.
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.
Og skriv til engelen for menigheden i Filadelfia: Dette siger han, som er hellig, han, som er sanddru, han, som har Davids nøgle, han, som åbner, så ingen lukker til, og lukker til, så ingen åbner: Jeg kender dine gerninger; se, jeg har sat foran dig en åben dør, og ingen kan lukke den til; for du har kun lidt styrke og har bevaret mit ord og ikke fornægtet mit navn. Åbenbaringen 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.
Kristus siger til englen for Filadelfia, at han kender deres gerning, og at han har sat foran menigheden i Filadelfia en åben dør. Denne dør åbnes med „Davids nøgle“, den nøgle, som lægges på Eljakims skulder.
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.
Og det skal ske på den dag, at jeg vil kalde min tjener Eljakim, Hilkijas søn. Og jeg vil klæde ham i din kjortel og styrke ham med dit bælte, og jeg vil lægge dit herredømme i hans hånd; og han skal være en fader for Jerusalems indbyggere og for Judas hus. Og nøglen til Davids hus vil jeg lægge på hans skulder; så han skal åbne, og ingen skal lukke; og han skal lukke, og ingen skal åbne. Esajas 22:20–22.
The day that Eliakim is called, he is separated from wicked Shebna.
Den dag, da Eljakim kaldes, skilles han fra den ugudelige Shebna.
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.
Så siger den Herre, Hærskarers Gud: Gå hen til denne forvalter, til Shebna, som er sat over huset, og sig: Hvad har du her, og hvem har du her, siden du her har hugget dig en grav, som den der hugger sig en grav i højden og udhugger sig en bolig i klippen? Se, Herren vil føre dig bort i et vældigt fangenskab og visselig hylle dig ind. Han skal visselig med vold snurre og kaste dig som en bold ind i et vidtstrakt land; dér skal du dø, og dér skal din herligheds vogne blive til skam for din herres hus. Esajas 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.
Adskillelsen mellem de kloge og de dårlige jomfruer, som opfyldte billedet af Shebna og Eljakim, blev opfyldt den 22. oktober 1844 og også i det femogtyvende år af Jojakins fangenskab, hvilket var den 22. oktober 573 f.Kr. I Ezekiels kapitel otte fremstilles de ugudelige inden for adventismen, repræsenteret ved Jerusalem, ved femogtyve mænd, der tilbeder solen. Jerusalems ødelæggelse repræsenterer søndagsloven, som også er det vejmærke, der afslutter beseglingstiden for de hundrede fireogfyrre tusind. Denne beseglingstid begyndte den 11. september 2001, og Jesus er både Alfa og Omega, så den 11. september 2001 som begyndelsen på beseglingen illustrerer enden ved søndagsloven.
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. september 2001 blev forbilledliggjort ved møderne i Minneapolis i 1888, for Søster White fastslår, at da de store bygninger i New York styrtede sammen den 11. september, blev Åbenbaringen 18:1–3 opfyldt. På den tid identificerede hun, ligesom i 1888, at englen i Åbenbaringen atten steg ned for at oplyse jorden med sin herlighed. Oprøret i 1888 sammenstillede hun med Korahs, Datans og Abirams oprør, hvortil også to hundrede og halvtreds navnkundige mænd sluttede sig i deres frafald. To hundrede og halvtreds oprørere i Korahs og hans fællers oprør i den tidlige historie om det gamle Israel var et forbillede på de femogtyve mænd, som tilbad solen ved afslutningen af det gamle Israels historie.
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.
Femogtyve ledere inden for laodikeisk adventisme, der bøjer sig for søndagsloven, og to hundrede og halvtreds ved 9/11, fremstiller beseglingstiden med symbolikken i tallet femogtyve, (symbolet på adskillelsen mellem de vise og de ugudelige) for at markere begyndelsen og afslutningen af beseglingstiden. Hvad enten det er de to hundrede og halvtreds oprørere på Moses’ tid, eller de femogtyve mænd i Ezekiels bog kapitel otte, eller Matthæus kapitel femogtyves tre vidner om adskillelsen, eller det femogtyvende år af fangenskabet i Ezekiel fyrre, så stemmer alle fremtrædelser af symbolet femogtyve overens med de tre perioder på to hundrede og halvtreds år, som nåede deres afslutning i henholdsvis 207 f.Kr., 313 og 2026.
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.
Femogtyve er, så at sige, en aksel for femogtyve, som bringer alle femogtyves linjer til fuldendelse. Den bliver en af rigets profetiske nøgler, givet til Peter, til at bringe klarhed ind i vers fyrres skjulte historie. Det er gentagne gange blevet fastslået på mere end tre vidners udsagn, at vers ti til femten i Daniel elleve repræsenterer en linje, der dækker historien fra 1989 og frem til søndagsloven, hvilket er vers fyrres skjulte historie. Løven af Judas stamme er nu i færd med at forsegle Ezekiels hjul op, idet Han åbner den skjulte historie, som vil fuldende budskabet om de sidste dages Midnatsråb.
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.
I de følgende artikler vil vi fortsætte med at identificere Ezekiels hjul, som repræsenterer det komplekse samspil mellem mennesker i de sidste dage. Ezekiel kapitel ét i begyndelsen af denne artikel og det ledsagende afsnit fra Testimonies, bind fem, som er fremsat, vil fortsat være vort referencepunkt, efterhånden som vi går videre i artiklerne. Når hjulene fremstilles på deres rette plads og med deres rette skæringspunkter med de øvrige hjul i den profetiske historie, vil vi påvise, at de tre hundrede og enoghalvfems år og femten dage, som gav den første engel kraft den 11. august 1840, også af Ezekiel fremstilles som tre hundrede og halvfems år, forbundet med det halvandet år lange Jerusalems belejring; og at ankomsten af dette profetiske lys identificerer ophøjelsen af de hundrede og fireogfyrre tusinds banner.
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. juli 1299 til 1337 repræsenterer otteogtredive år ved begyndelsen af de hundrede og halvtreds år (fem måneder) i Åbenbaringen 9, vers 10. Disse hundrede og halvtreds år er forbundet med de tre hundrede og enoghalvfems år og femten dage i vers 15. Således udgør begyndelsen af de to perioder én profetisk linje, som blev afsluttet i opfyldelsen af Josiah Litchs forudsigelse fra 1838 og 1840 og markerede Miller-bevægelsens opståen og bemyndigelse. Denne historie ved adventismens begyndelse markerer de hundrede og fireogfyrre tusinds opståen som et banner forud for søndagsloven. Således markerer Ezekiels tre hundrede og halvfems år og halvandet år (1,5) af Jerusalems belejring afslutningen på den profetiske linje, som begyndte i 1299.
It would be worthwhile to consider the passage from Testimonies, volume five in advance of the next article.
Det ville være værdifuldt forud for den næste artikel at overveje afsnittet fra Testimonies, bind fem.