It is an acceptable biblical understanding to identify the prophet Ezekiel as thirty years old in his opening verses.
Ezékiel próféta nyitóverseiben biblikusan elfogadható értelmezés őt harmincévesnek tekinteni.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity, The word of the Lord came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the Lord was there upon him. Ezekiel 1:1–3.
ꞌAmekyi ade ano aduasa no mu, ɔsram a ɛtɔ so anan no da a ɛtɔ so anum no, bere a mewɔ nnommumfo no mu wɔ Asubɔnten Kebar ho no, ɔsoro buebuee, na mihuu Onyankopɔn anisoadehu. Ɔsram no da a ɛtɔ so anum no—na ɛyɛ Ɔhene Yehoiakin nnommumfa afe a ɛtɔ so anum no mu—AWURADE asɛm baa ɔsɔfo Hesekiel, Buzi ba no, nkyerɛkyerɛ so, Kaldeafo asase so wɔ Asubɔnten Kebar ho; na AWURADE nsa wɔ hɔ guu ne so. Hesekiel 1:1–3.
Some believe “the thirtieth year” is based upon a specific jubilee cycle, which began with king Josiah and ended with verse one of chapter forty.
Bamwe bizera ko “umwaka wa mirongo itatu” ushingiye ku muzingo wihariye wa yubile, watangiriye ku mwami Yosiya ugasozwa n’umurongo wa mbere w’igice cya mirongo ine.
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.
Je nyɔŋ gbii i kaptiivitɛɛ kɛ nɩ nɛ, lɛ nyɛ mli gbiɔ lɛ niŋtsɔɔ kɛ ji, ogbeli kɛ ji, ni je ji afɔ kɛ nɛ kɛ lɛ ekoŋ lɛ ba, gbiɔ lɛ kɛ mli lɛ, Aƒetɔɔ lɛ bo nɛ mi he, ke ekplɔ mi yaa he. Ezekiel 40:1.
Biblical chronologists date verse one of chapter forty as either April 28 or October 22, 573 BC. All the prophets identify the latter days, so the fall date of October 22, 573 BC is the omega date of a line that began fifty years prior in what is called “Josiah’s Great Passover” on May 5, 622 BC.
Abakronoloji ba Biblia bati molongo ya liboso ya mokapo ya ntuku minei ezalaki to mokolo mwa 28 ya sanza ya minei to 22 ya sanza ya zomi na mobu 573 liboso ya Klisto. Baprofeta nyonso bazali kolakisa mikolo ya nsuka; bongo mokolo ya kokweya, 22 ya sanza ya zomi na mobu 573 liboso ya Klisto, ezali dati ya omega ya molongo moko oyo ebandaki mibu ntuku mitano liboso na oyo babengaka “Elekeli Monene ya Yosia” na mokolo mwa 5 ya sanza ya mitano na mobu 622 liboso ya Klisto.
The number thirty is a symbol of the priests who were to be thirty years old when they began to serve. Whether verse one through three of Ezekiel one, is identifying Ezekiel’s age as thirty, or simply as a symbol of a priest he would also be represented as thirty years old. If the thirty years of verse one is as others believe; representing the thirtieth year since Josiah’s Great Passover in 622 BC, the prophetic implications are still the same.
Le nombre trente est un symbole des prêtres, qui devaient avoir trente ans lorsqu’ils commençaient à servir. Que les versets un à trois d’Ézéchiel un indiquent qu’Ézéchiel avait trente ans, ou simplement qu’il soit ainsi présenté comme symbole d’un prêtre, il serait de même représenté comme âgé de trente ans. Si les trente années du verset un représentent, comme d’autres le pensent, la trentième année depuis la grande Pâque de Josias en 622 av. J.-C., les implications prophétiques demeurent néanmoins les mêmes.
Josiah means “foundation,” and his Great Passover began a jubilee period that ended on October 22 on the Day of Atonement 573 BC. The “jubilee line” from Josiah to October 22 aligns with the history of 1840 to 1844. The foundations of 1840 were represented by king Josiah and also by Josiah Litch. October 22 was represented by the horn of the jubilee trumpet being sounded along with the horn of the Day of Atonement.
יאָשִׁיָּהוּ מיינט „גרינדונג“, און זײַן גרויסער פּסח האָט אָנגעהויבן אַ יובל־תקופה וואָס האָט זיך געענדיקט דעם 22סטן אָקטאָבער, אום יום־הכיפּורים, 573 פֿאַר דער ציווילער רעכענונג. די „יובל־ליניע“ פֿון יאָשִׁיָּהוּ ביז דעם 22סטן אָקטאָבער שטימט זיך אָפּ מיט דער געשיכטע פֿון 1840 ביז 1844. די גרינדונגען פֿון 1840 זײַנען פֿאָרגעשטעלט געוואָרן דורך מלך יאָשִׁיָּהוּ און אויך דורך יאָשִׁיָּה ליטש. דער 22סטער אָקטאָבער איז פֿאָרגעשטעלט געוואָרן דורך דעם האָרן פֿון דער יובל־שופר וואָס איז געבלאָזן געוואָרן צוזאַמען מיט דעם האָרן פֿון יום־הכיפּורים.
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.
තවද, ඔබ ඔබට අවුරුදු සබත් සත් වාරයක් ගණන් කළ යුතුය, එනම් අවුරුදු හත බැගින් සත් වාරයක්; එසේ නම් අවුරුදු සබත් සත් වාරයේ කාලය ඔබට අවුරුදු හතළිස් නවයක් වන්නේය. එවිට ඔබ සත්වන මාසයේ දසවැනි දින, සමාව ලබාදීමේ දවසේ, යෝබිලේ හොරණෑව නාද කළ යුතුය; ඔබගේ මුළු දේශය පුරාම හොරණෑව නාද කරවිය යුතුය. ලෙවී කථාව 25:8, 9.
Ezekiel is set within the Jubilee line from king Josiah to October 22, a line that represents Revelation ten’s first and second angels from 1840 unto 1844. Ezekiel represents the Millerites of the first and second angels and the one hundred and forty-four thousand of the third angel. Ezekiel represents the priesthood of the one hundred and forty-four thousand, but his primary prophetic attribute is that he is a prophet.
Ézéchiel s’inscrit dans la ligne du Jubilé allant du roi Josias au 22 octobre, ligne qui représente les premier et deuxième anges d’Apocalypse 10, de 1840 à 1844. Ézéchiel représente les millérites des premier et deuxième anges, ainsi que les cent quarante-quatre mille du troisième ange. Ézéchiel représente le sacerdoce des cent quarante-quatre mille, mais son attribut prophétique principal est qu’il est un prophète.
Prophet, Priest and King
Nabii, Kohenii fi Mooticha
There are three biblical characters that began to serve when thirty years of age. Along with Ezekiel were David and Joseph. Because they all began to serve at the age of thirty, they are all priests. David is a symbol of the king, Joseph is the priest and Ezekiel is the prophet in the threefold kingdom of glory that consists of a prophet, a priest and a king.
Il y a trois personnages bibliques qui commencèrent à exercer leur ministère à l’âge de trente ans. Avec Ézéchiel, il y avait David et Joseph. Parce qu’ils commencèrent tous à servir à l’âge de trente ans, ils sont tous prêtres. David est le symbole du roi, Joseph est le prêtre, et Ézéchiel est le prophète dans le royaume triple de gloire, composé d’un prophète, d’un prêtre et d’un roi.
However we might apply the prophet Ezekiel as a symbol, he is a priest, and when applied in the line of the jubilee from Josiah to October 22, Ezekiel is a priest who would represent a priest in the sealing time of the one hundred and forty-four thousand as typified by the history of 1840 to 1844 and king Josiah to October 22, 573 BC.
Cependant, quelle que soit la manière dont nous pourrions appliquer le prophète Ézéchiel comme symbole, il est un prêtre; et, lorsqu’il est appliqué dans la ligne du jubilé allant de Josias au 22 octobre, Ézéchiel est un prêtre qui représenterait un prêtre au temps du scellement des cent quarante-quatre mille, tel que préfiguré par l’histoire de 1840 à 1844 et par celle du roi Josias jusqu’au 22 octobre 573 av. J.-C.
Twenty-two
Vinte e dois
The Bible is clear that Ezekiel ministered for twenty-two years. “Twenty-two” is a symbol of the one hundred and forty-four thousand who are the ensign of Divinity combined with humanity. In the history represented by Josiah’s Passover unto chapter forty’s October 22’s Jubilee celebration, Josiah’s Passover typified the work of Josiah Litch in 1838 and 1840. That work was setting forth the time prophecies of the first and second woes. It can now be seen that the prophecy of the first and second woes is much larger than the pioneers recognized.
Bib la klerman se Ezekiel ti minis pou venn-de-z-an. “Venn-de” i en senbol sa san karann-kat mil la, ki i drapo Divinite ini avek limanite. Dan listwar reprezante par Lapak Josias ziska selebrasyon Zibile le 22 Oktob dan sapit karant, Lapak Josias ti tipifye travay Josiah Litch an 1838 ek 1840. Sa travay ti pe met an avan profesi letan premie ek dezyenm maler. Aprezan i kapab ganny vwar ki profesi premie ek dezyenm maler i bokou pli gran ki bann pionye ti rekonnet.
Ezekiel as a biblical prophet identifies more specific dates in his writings than any other biblical author.
Ҳизқиёл, ҳамчун пайғамбари Китоби Муқаддас, дар навиштаҳои худ нисбат ба ҳар муаллифи дигари Китоби Муқаддас санаҳои мушаххастари бештарро зикр мекунад.
Ezekiel is the omega of the day equaling a year in Bible prophecy. In the book of Numbers, the alpha mention of the day year principle is represented at the first rebellion at Kadesh that brought about forty years of wandering in the wilderness. The last, or omega rebellion is being represented by Ezekiel in chapter four as Jerusalem is destroyed.
ئەزەقیێل لە پێشگۆییەکانی کتێبی پیرۆزدا ئۆمەگای ئەو بنەمایەیە کە ڕۆژێک بە یەک ساڵ یەکسان دەکرێت. لە پەرتوکی ژمارەدا، یەکەمین، یان ئەلفای، ئاماژە بە بنەمای ڕۆژ-ساڵ لە یەکەم یاخیبوونەوەدا لە قادێش نیشان دەدرێت، کە چڵ ساڵ سوڕانەوە لە چۆڵەوانی لێ کەوتەوە. ئەو یاخیبوونەوەیەی دوایی، یان ئۆمەگا، لەلایەن ئەزەقیێل لە بەشی چواردا نیشان دەدرێت، کاتێک ئۆرشەلیم وێران دەکرێت.
Alpha
الفا
After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. Numbers 14:34, 35.
Selon le nombre des jours pendant lesquels vous avez exploré le pays, soit quarante jours, vous porterez vos iniquités quarante années, une année pour chaque jour, et vous connaîtrez la révocation de ma promesse. Moi, l’Éternel, j’ai parlé; c’est ainsi que j’agirai envers toute cette mauvaise assemblée qui s’est liguée contre moi: ils seront consumés dans ce désert, et ils y mourront. Nombres 14:34, 35.
Omega
Omega
Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. Ezekiel 4:4–7.
Et toi, couche-toi sur ton côté gauche, et mets-y l’iniquité de la maison d’Israël; selon le nombre des jours pendant lesquels tu seras couché sur ce côté, tu porteras leur iniquité. Car je t’impose les années de leur iniquité selon le nombre des jours, soit trois cent quatre-vingt-dix jours: ainsi tu porteras l’iniquité de la maison d’Israël. Et quand tu les auras accomplis, tu te coucheras de nouveau sur ton côté droit, et tu porteras l’iniquité de la maison de Juda pendant quarante jours: je t’impose un jour pour chaque année. Tu tourneras donc ta face vers le siège de Jérusalem; ton bras sera découvert, et tu prophétiseras contre elle. Ézéchiel 4:4–7.
Kadesh and Jerusalem’s destruction represent the alpha and omega rebellion representing the day for a year principle. The “day for a year principle” was the primary rule of the Millerite's and in the history of 1840 to 1844, as typified in the Jubilee line of king Josiah unto October 22. Ezekiel sets forth more dates than any other prophet. Within the dating of Ezekiel, the line of the Jubilee is identified, tying Ezekiel’s witness directly into the history of the first and second angels, and thereafter the history of the third angel.
Kadesh na libebi ya Yerusaleme ezali komonisa botomboki ya alfa mpe omega, oyo ezali komonisa mobeko ya mokolo moko mpo na mobu moko. “Mobeko ya mokolo moko mpo na mobu moko” ezalaki mobeko ya motuya koleka epai ya ba-Millerite, mpe na lisolo ya 1840 kino 1844, ndenge emonisami na ndakisa na molongo ya Jubile ya mokonzi Yosiya kino na mokolo ya 22 Octobre. Ezekiele azali kotia liboso mikolo mingi koleka mosakoli mosusu nyonso. Na kati ya botangi-mikolo ya Ezekiele, molongo ya Jubile emonisami, mpe yango ekangisi litatoli ya Ezekiele mbala moko na lisolo ya anzelu ya liboso mpe ya mibale, mpe na nsima lisolo ya anzelu ya misato.
Along with the “Jubilee line” Ezekiel lies on his side for three hundred and ninety days, then on his other side for forty days. “Four hundred and thirty” is a symbol of the old and new covenants, for Abram’s covenant promise of four hundred years of captivity in Egypt found the second witness of thirty years with the apostle Paul. Together Abram, (later Abraham) of ‘the old’ and Saul, (later Paul) of ‘the new’ combined their witnesses to establish four hundred and thirty years as a symbol of the everlasting covenant. “Three hundred and ninety days” “shalt thou bear the iniquity of the house of Israel.” “And” “thou shalt bear the iniquity of the house of Judah forty days.” Together the right side and the left side equal Abram and Paul.
ພ້ອມກັບ “ເສັ້ນຢູໂບລີ” ເອເຊກຽນນອນຕະແຄງຂ້າງໜຶ່ງຂອງຕົນເປັນເວລາສາມຮ້ອຍເກົ້າສິບວັນ, ແລ້ວຈຶ່ງນອນອີກຂ້າງໜຶ່ງເປັນເວລາສີ່ສິບວັນ. “ສີ່ຮ້ອຍສາມສິບ” ເປັນສັນຍາລັກຂອງພັນທະສັນຍາເກົ່າແລະໃໝ່, ເພາະຄໍາສັນຍາແຫ່ງພັນທະສັນຍາທີ່ປະທານແກ່ອັບຣາມວ່າຈະຖືກເປັນຊະເລີຍໃນອີຢິບເປັນເວລາສີ່ຮ້ອຍປີ ໄດ້ຮັບພະຍານຄົນທີສອງເປັນສາມສິບປີຈາກອັກຄະສາວົກໂປໂລ. ອັບຣາມ, (ຕໍ່ມາແມ່ນ ອັບຣາຮາມ) ແຫ່ງ ‘ຝ່າຍເກົ່າ’ ແລະ ຊາອູນ, (ຕໍ່ມາແມ່ນ ໂປໂລ) ແຫ່ງ ‘ຝ່າຍໃໝ່’ ໄດ້ຮວມຄໍາພະຍານຂອງພວກເຂົາເຂົ້າດ້ວຍກັນ ເພື່ອສະຖາປະນາສີ່ຮ້ອຍສາມສິບປີໃຫ້ເປັນສັນຍາລັກຂອງພັນທະສັນຍານິລັນດອນ. “ສາມຮ້ອຍເກົ້າສິບວັນ” “ເຈົ້າຈະຮັບແບກຄວາມຊົ່ວຊ້າຂອງວົງວານອິດສະຣາເອນ.” “ແລະ” “ເຈົ້າຈະຮັບແບກຄວາມຊົ່ວຊ້າຂອງວົງວານຢູດາສີ່ສິບວັນ.” ເມື່ອຮວມກັນແລ້ວ ຂ້າງຂວາແລະຂ້າງຊ້າຍຍ່ອມເທົ່າກັບອັບຣາມແລະໂປໂລ.
The covenant was always based upon obedience or disobedience—life or death. The year day principle in Millerite history was a life or death issue, and the history was announced by the first angel as the everlasting gospel. The “gospel” is a life or death issue, and the life or death testing issue of Millerite history was set within the context of the principle of a day equating to a year. The prediction that empowered the message of the first angel was the three hundred ninety-one years and fifteen days prophecy of the second woe. Within the three hundred and ninety days that Ezekiel laid upon his left side is an illustration of the three hundred and ninety-one years and fifteen days time prophecy of the second woe. It requires prophetic discernment to rightly divide the prophecy, but it is nothing less than the continuing work of the Lion of the tribe of Judah unsealing the message of the midnight cry.
O le feagaiga sa faavae pea i luga o le usiusitai po o le lē usiusitai—ola po o le oti. O le mataupu silisili o le aso ma le tausaga i le talaʻaga o le ʻau Millerite sa avea ma mataupu o le ola po o le oti, ma sa folafolaina lea talaʻaga e le agelu muamua o le talalelei e faavavau. O le “talalelei” o se mataupu o le ola po o le oti, ma o le mataupu tofotofo o le ola po o le oti i le talaʻaga o le ʻau Millerite sa faatulagaina i totonu o le siʻosiʻomaga o le mataupu silisili e tutusa ai le aso ma le tausaga. O le valoaga na faamalosia ai le feʻau a le agelu muamua o le valoaga lea o tausaga e tolu selau iva sefulu tasi ma aso e sefululima o le mala lona lua. I totonu o aso e tolu selau iva sefulu na taoto ai Esekielu i lona itu tauagavale o loo iai se ata o tausaga e tolu selau iva sefulu tasi ma aso e sefululima o le valoaga o taimi o le mala lona lua. E manaʻomia le faautaga loloto faaperofeta ina ia vaevaeina saʻo ai le valoaga, ae e leai se isi mea e itiiti ifo ai nai lo le galuega faifai pea a le Leona o le ituaiga o Iuta o loo tatalaina faamaufaailoga o le feʻau o le alaga i le vaeluaga o le pō.
I contend that Ezekiel must be treated as a symbol of the one hundred and forty-four thousand, but primarily as a symbol of the gift of the Spirit of Prophecy, whether represented as a manifestation of a latter-day prophet, or as a manifestation of the covenant people who understand the principle of line upon line methodology.
Ninashikilia kwamba Ezekieli ni lazima atazamwe kama ishara ya wale mia moja arobaini na nne elfu, lakini kimsingi kama ishara ya karama ya Roho ya Unabii, iwe ikiwakilishwa kama udhihirisho wa nabii wa siku za mwisho, au kama udhihirisho wa watu wa agano wanaoelewa kanuni ya mbinu ya amri juu ya amri.
I contend that Ezekiel’s light upon the three hundred and ninety-one years and fifteen days prophecy aligns with the dirt brush man casting the jewels into the larger casket.
我主张，以西结关于那三百九十一年又十五日之预言所发出的亮光，与那清扫尘土的人将珠宝投入较大匣中的举动相互吻合。
I contend that the light from Ezekiel is an essential element of the capstone message, when the temple is finished.
An mwen soutni ke limyè ki soti nan Ezekyèl la se yon eleman esansyèl nan mesaj pyè tèt kwen an, lè tanp lan fini.
Ezekiel is at October 22 in verse one of chapter forty, and it is there that the vision of the future temple is given to Ezekiel. That temple is the temple of the one hundred and forty-four thousand, of which Ezekiel is a symbol of that number. That group will have passed two tests before they reach the third and litmus test. Ezekiel is portrayed as receiving his light in the temple, and therefore the light he produces as a symbol represents the light that comes when God’s people enter the Most Holy Place in alignment with Daniel chapter ten.
ዝቕአል ኣብ ጥቅምቲ 22 ኣብ ቁጽሪ ሓደ ናይ ምዕራፍ ኣርብዓ ይርከብ፣ ኣብኡ ድማ ራእይ ናይቲ ናይ መጻኢ ቤተ መቕደስ ንዝቕአል ተዋሂቡ። እቲ ቤተ መቕደስ ቤተ መቕደስ ናይቶም ሚእቲ ኣርብዓን ኣርባዕተን ሽሕ እዩ፣ እዚ ዝቕአል ድማ ምልክት ናይቲ ቁጽሪ እዩ። እታ ጉጅለ ናብቲ ሳልሳይን ናይ ሊትመስ ፈተናን ቅድሚ ምብጻሕኣ ክልተ ፈተናታት ሓሊፋ ትህሉ። ዝቕአል ብርሃኑ ኣብ ቤተ መቕደስ ከም ዝቕበል ተሰኢሉ ኣሎ፣ ስለዚ ድማ እቲ ከም ምልክት ዝፈርዮ ብርሃን፣ ህዝቢ ኣምላኽ ብመሰረት Daniel ምዕራፍ ኣስር ናብ ቅድስቲ ቅዱሳን ምስ ኣተዉ ዝመጽእ ብርሃን ይውክል።
The light of the Revelation of Jesus Christ that is unsealed, is unsealed just before probation closes.
نور وحيِ عیسی مسیح که گشوده شده است، درست اندکی پیش از بسته شدنِ درِ فیض گشوده میشود.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Ac el îmi zice: „Să nu pecetluiești cuvintele prorociei din cartea aceasta, căci vremea este aproape. Cine este nedrept să fie nedrept și mai departe; cine este întinat să se întineze și mai departe; cine este neprihănit să trăiască în neprihănire și mai departe; și cine este sfânt să se sfințească și mai departe.” Apocalipsa 22:10, 11.
The “time is at hand” just before probation closes in verse eleven, and the Revelation of Jesus Christ is therefore unsealed at that time, for “the time is at hand.”
« Le temps est proche » juste avant la fin du temps de grâce au verset onze, et la Révélation de Jésus-Christ est donc descellée à ce moment-là, car « le temps est proche ».
The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Ifunrevele ya Yesu Kristo, iyo Imana yamuhaye, kugira ngo yereke abagaragu bayo ibyenda kubaho vuba; maze ayimwohereza kandi ayimenyekanishiriza ku ntumwa yayo umugaragu wayo Yohana: we wahamije ijambo ry’Imana, n’ubuhamya bwa Yesu Kristo, n’ibyo byose yabonye. Hahirwa usoma, kandi hahirwa abumva amagambo y’ubu buhanuzi, bakitondera ibyanditswemo: kuko igihe kiri bugufi. Ibyahishuwe 1:1–3.
Probation closes for Laodicean Seventh-day Adventism at the Sunday law and Adventism is represented as Jerusalem in chapter nine of Ezekiel. There those who sigh and cry for the abominations done in the land and in the church receive the seal. The sealing takes place when the east winds of Islam are angering the nations, just before probation closes. In Ezekiel chapter eight the four generations of Adventism conclude with the fourth generation being symbolized by the twenty-five leaders bowing to the sun.
Laodikia Seventh-day Adventism’ngani probation qapiladi Sunday law paytida, hamda Adventism Hizqiyolning to‘qqizinchi bobida Quddus sifatida tasvirlanadi. U yerda mamlakatda va jamoatda qilinayotgan jirkanch ishlar uchun oh urib, faryod qiluvchilar muhrni qabul qiladilar. Muhrlash Islomning sharq shamollari xalqlarni g‘azablantirayotgan paytda, probation yopilishidan sal oldin sodir bo‘ladi. Hizqiyolning sakkizinchi bobida Adventismning to‘rt avlodi yakun topadi; to‘rtinchi avlod quyoshga sajda qilayotgan yigirma besh rahbar bilan ramziy ifodalanadi.
That vision was given symbolically one day before the Sunday law, or just before the close of probation as represented by six, six, six.
Cette vision fut donnée symboliquement un jour avant la loi du dimanche, ou juste avant la fin du temps de grâce, représentée par six, six, six.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Ezekiel 8:1–4.
Siitä tapahtui kuudentena vuonna, kuudentena kuukautena, kuukauden viidentenä päivänä, minun istuessani huoneessani ja Juudan vanhinten istuessa edessäni, että Herran, Herran, käsi lankesi siellä minun päälleni. Ja minä näin, ja katso: hahmo, tulen näköinen; hänen kupeittensa näöstä alaspäin tulta, ja hänen kupeistaan ylöspäin kirkkauden näköä, kuin meripihkan hohdetta. Ja hän ojensi kädenkaltaisen muodon ja tarttui minua hiussuortuvasta päässäni; ja henki nosti minut maan ja taivaan välille ja vei minut Jumalan näyissä Jerusalemiin, sisemmän portin ovelle, joka on pohjoiseen päin; siellä, missä oli sen kiivauteen yllyttävän kateudenkuvan istuin. Ja katso, Israelin Jumalan kirkkaus oli siellä, sen näyn mukaisesti, jonka minä olin nähnyt tasangolla. Hesekiel 8:1–4.
The vision of the sixth year, sixth month and fifth day came just before ‘666,’ a symbol of the Sunday law, when probation closes for Laodicean Adventism. That vision was “according to the vision” Ezekiel “saw in the plain.” The vision he saw in the plain is found earlier, in chapter three.
Leffon du sixième année, du sixième mois et du cinquième jour vint juste avant « 666 », symbole de la loi du dimanche, lorsque la probation prend fin pour l’adventisme laodicéen. Cette vision était « selon la vision » qu’Ézéchiel « avait vue dans la plaine ». La vision qu’il avait vue dans la plaine se trouve plus tôt, au chapitre trois.
Then I arose, and went forth into the plain: and, behold, the glory of the Lord stood there, as the glory which I saw by the river of Chebar: and I fell on my face. Ezekiel 3:23.
Puis je me levai, et j’allai dans la plaine ; et voici, la gloire de l’Éternel s’y tenait, telle la gloire que j’avais vue près du fleuve du Kebar ; et je tombai sur ma face. Ézéchiel 3:23.
The vision of the “plain”, which was the vision of the sixth year, sixth month and fifth day was the vision Ezekiel had seen earlier at the river of Chebar.
La vision de la « plaine », qui fut la vision de la sixième année, du sixième mois et du cinquième jour, était la vision qu’Ézéchiel avait vue auparavant au bord du fleuve Kebar.
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.
И стана в тридесетата година, в четвъртия месец, на петия ден от месеца, когато бях между пленниците при реката Ховар, че небесата се отвориха и видях Божии видения. Езекиил 1:1.
The “visions of God” which Ezekiel “saw,” by the river of Chebar, was the vision of the plain, which was also the vision of Ezekiel chapter eight through eleven. Those visions were presented in the context of Ezekiel looking into the sanctuary, which is where the "marah" looking glass vision of chapter ten is accomplished. Ezekiel represents those who partake of the prophetic light radiating from the Most Holy Place as the Revelation of Jesus Christ is brought forth just before the close of probation.
«Лелипоно тѐ Молимо» зе Езекило «а бѐлѐхиле», ка лѐно бя Кеваре, бе лѐполипоно тѐ мпапанга, йе ео кахало лѐполипоно тѐ Езекило, кхаптеле я бонѐ ка nngwe го ya lesome le motso o mongwe. Лѐдиполипоно цѐо ди а неѐлва ка контексте я хоре Езекило а талила ка харе хо сѐйцѐнг, мо хѐна мо «мара» лѐполипоно ла сѐипоне са хо кхаоло я lesome ле тламахала. Езекило о эмела бао бака кабо тѐсмо ка леседи ла ботрофета ле цазанг хо тсва ка Сейцѐнг се Паписо, ханг Хенолло я Иисусе Кристо е тлѐсва ка пеле хо хвалва ха накхо я кетсахало.
When we identify king Josiah’s Jubilee line that begins with Passover and ends on October 22, we are identifying the symbol of the Spring feasts and the Fall feasts as set forth in Leviticus twenty-three. There the spring and fall feasts are set forth with twenty-two verses each, just as Ezekiel’s ministry was for twenty-two years. Aligning Ezekiel in the thirtieth year of the Jubilee line allows Ezekiel’s birth to align with Josiah’s revival. If he was thirty years old in the thirtieth year of the Jubilee cycle, then Ezekiel would be born at Josiah’s reformation.
Lorsque nous identifions la ligne du Jubilé du roi Josias, qui commence à la Pâque et s’achève le 22 octobre, nous identifions le symbole des fêtes du printemps et des fêtes de l’automne telles qu’elles sont exposées dans Lévitique vingt-trois. Là, les fêtes du printemps et de l’automne sont présentées en vingt-deux versets chacune, tout comme le ministère d’Ézéchiel s’étendit sur vingt-deux années. Le fait d’aligner Ézéchiel sur la trentième année de la ligne du Jubilé permet de faire coïncider la naissance d’Ézéchiel avec le réveil de Josias. S’il avait trente ans dans la trentième année du cycle du Jubilé, alors Ézéchiel serait né au temps de la réforme de Josias.
Ezekiel is a symbol of those who by faith enter into the Most Holy Place. Once there they see the wheels within the wheels representing the complex play of human interactions. As with John in Revelation chapter ten, Ezekiel represents the Millerites, but more directly the one hundred and forty-four thousand. His parallel three-hundred-ninety-one-years and fifteen-days time prophecy illustrates the final judgment of Laodicean Adventism with the destruction of Jerusalem, and it includes the enigma of thirty-eight and forty.
ეზეკიელი არის სიმბოლო მათი, ვინც რწმენით შედის უწმინდესში. იქ შესვლის შემდეგ ისინი ხედავენ ბორბლებს ბორბლებში, რომლებიც ადამიანურ ურთიერთქმედებათა რთულ დინამიკას წარმოადგენს. როგორც იოანეს შემთხვევაში გამოცხადების წიგნის მეათე თავში, ისე ეზეკიელი წარმოადგენს მილერიტებს, მაგრამ უფრო უშუალოდ — ას ორმოცდაოთხ ათასს. მისი პარალელური დროის წინასწარმეტყველება — სამას ოთხმოცდათერთმეტი წელი და თხუთმეტი დღე — ასახავს ლაოდიკეური ადვენტიზმის საბოლოო სამსჯავროს იერუსალიმის განადგურებით და მოიცავს ოცდათვრამეტისა და ორმოცის იგავსაც.
It includes the symbolism of four hundred and thirty years.
Elle inclut le symbolisme de quatre cent trente ans.
It includes the four-year period represented by 1333 to 1337, 1449 to 1453 and 1840 to 1844.
එය 1333 සිට 1337 දක්වා, 1449 සිට 1453 දක්වා සහ 1840 සිට 1844 දක්වා නිරූපිත වසර හතරක කාලපරිච්ඡේදය ඇතුළත් කරයි.
We will begin our considerations of this most important subject in the next article.
Nous commencerons l’examen de ce sujet de la plus haute importance dans le prochain article.
“In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him.” Testimonies, volume 5, 753.
“Na veivakaraici sa soli vei Aisea, vei Isikeli, kei Joni, eda raica kina na volekati ni lomalagi ki na veika sa yaco tiko e vuravura, kei na levu ni veinanumi ni Kalou vei ira era yalodina vua.” Testimonies, volume 5, 753.
“Christ Himself was the Lord of the temple. When He should leave it, its glory would depart—that glory once visible in the holy of holies over the mercy seat, where the high priest entered only once a year, on the great day of atonement, with the blood of the slain victim (typical of the blood of the Son of God shed for the sins of the world), and sprinkled it upon the altar. This was the Shekinah, the visible pavilion of Jehovah.
«Христос Сам был Господом храма. Когда Ему надлежало оставить его, слава его должна была отойти, — та слава, некогда видимая во Святом святых над престолом милости, куда первосвященник входил лишь однажды в год, в великий день искупления, с кровью закланной жертвы (прообразом крови Сына Божия, пролитой за грехи мира), и кропил ею жертвенник. Это была Шекина, зримый покров Иеговы.
“It was this glory that was revealed to Isaiah, when he says, ‘In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple’ [Isaiah 6:1–8 quoted].” The Seventh-day Adventist Bible Commentary, volume 4, 1139.
“Ta a ri yaworar nan ce aka bayyana wa Ishaya, sa’ad da ya ce, ‘A shekarar mutuwar sarki Uziya na kuma ga Ubangiji yana zaune a kan kursiyi, mai ɗaukaka kuma maɗaukaki, kuma gindin rigarsa ya cika haikali’ [an kawo Ishaya 6:1–8].” The Seventh-day Adventist Bible Commentary, juzu’i na 4, 1139.
“The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.
दिइएको दर्शनले यशैयालाई परमेश्वरका जनहरूको अन्तिम दिनहरूमा हुने अवस्थाको प्रतिनिधित्व गर्दछ। तिनीहरूलाई स्वर्गीय पवित्रस्थानमा अघि बढिरहेको कार्यलाई विश्वासद्वारा हेर्ने विशेषाधिकार दिइएको छ। “अनि स्वर्गमा परमेश्वरको मन्दिर खोलियो, र उहाँको मन्दिरमा उहाँको करारको सन्दूक देखियो।” जब तिनीहरू परमपवित्र स्थानभित्र विश्वासद्वारा हेर्छन्, र स्वर्गीय पवित्रस्थानमा ख्रीष्टको कार्यलाई देख्छन्, तब तिनीहरूले बुझ्छन् कि तिनीहरू अशुद्ध ओठ भएका मानिसहरू हुन्,—जसका ओठहरूले धेरैपटक व्यर्थ कुरा बोलेका छन्, र जसका प्रतिभाहरू पवित्र तुल्याइएका छैनन्, न त परमेश्वरको महिमाका लागि प्रयोग गरिएका छन्। जब तिनीहरूले आफ्नो दुर्बलता र अयोग्यतालाई ख्रीष्टको महिमामय चरित्रको पवित्रता र मनोहरतासँग तुलना गर्छन्, तब तिनीहरूले निराश हुनु स्वाभाविकै हो। तर यदि तिनीहरूले, यशैयाले जस्तै, प्रभुले हृदयमा पार्न चाहनुभएको प्रभावलाई ग्रहण गर्नेछन्, यदि तिनीहरूले परमेश्वरको सामु आफ्नो प्राणलाई नम्र तुल्याउनेछन् भने, तिनीहरूका लागि आशा छ। प्रतिज्ञाको धनुष सिंहासनमाथि छ, र यशैयाको निम्ति गरिएको कार्य तिनीहरूभित्र पनि सम्पन्न गरिनेछ। परमेश्वरले खेदित हृदयबाट उठ्ने विन्तीहरूको उत्तर दिनुहुनेछ।
“The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.” Review and Herald, December 22, 1896.
“L’objectiu d’aquesta gran i solemne obra de Déu és aplegar les garbes per al graner celestial; perquè la terra ha de ser omplerta de la glòria del Senyor. Per tant, que ningú no es descoratgi en veure la maldat que preval i en sentir el llenguatge que surt de llavis impurs. Quan les potències de les tenebres es disposin en ordre de batalla contra el poble de Déu; quan Satanàs reuneixi les seves forces per al darrer gran conflicte, i el seu poder sembli gran i gairebé aclaparador, la visió clara de la glòria divina, del tron alt i elevat, envoltat per l’arc de la promesa, donarà consol, seguretat i pau.” Review and Herald, 22 de desembre de 1896.
“Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.
“치발 강 가에서 에스겔은 북쪽에서 오는 듯한 회오리바람을 보았는데, 그것은 ‘큰 구름과 스스로 감기는 불이 있으며 그 사면에는 광채가 있고 그 가운데에서는 호박 같은 빛이’ 나는 것이었다.” 서로 교차하는 여러 바퀴가 네 생물에 의해 움직이고 있었다. 이 모든 것 위 높이에는 “‘보좌의 형상이 있는데 그 모양이 남보석 같고 그 보좌 형상 위에는 사람의 모양 같은 형상이 그 위에’” 있었다. “‘그 그룹들 가운데에는 사람의 손 형상이 날개 아래에’ 나타났다.” 에스겔 1:4, 26; 10:8. 그 바퀴들의 구조는 너무도 복잡하여 언뜻 보기에는 혼란스러워 보였으나, 그것들은 완전한 조화 가운데 움직였다. 그룹들의 날개 아래 있는 손에 의해 붙들리고 인도되는 하늘의 존재들이 이 바퀴들을 움직이고 있었으며, 그들 위 남보석 보좌 위에는 영원하신 이가 계셨고, 보좌 둘레에는 하나님의 자비의 상징인 무지개가 있었다.
“As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.
“Comme les complications semblables à des roues étaient sous la conduite de la main qui se trouvait sous les ailes des chérubins, ainsi le jeu compliqué des événements humains est sous le contrôle divin. Au milieu de la lutte et du tumulte des nations, Celui qui siège au-dessus des chérubins dirige encore les affaires de la terre.”
“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.
«Histoire des nations qui, l’une après l’autre, ont occupé le temps et la place qui leur étaient assignés, rendant sans le savoir témoignage à la vérité dont elles ne comprenaient pas elles-mêmes le sens, nous parle. À chaque nation et à chaque individu d’aujourd’hui, Dieu a assigné une place dans son grand dessein. Aujourd’hui, les hommes et les nations sont mesurés au fil à plomb dans la main de Celui qui ne se trompe jamais. Tous décident, par leur propre choix, de leur destinée, et Dieu dirige souverainement toutes choses pour l’accomplissement de ses desseins. »
“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 178.
«ប្រវត្តិសាស្ត្រ ដែល “ព្រះអង្គដ៏ធំ គឺ ខ្ញុំជាអ្នកមាន” បានកំណត់ទុកក្នុងព្រះបន្ទូលរបស់ទ្រង់ ដោយភ្ជាប់តំណមួយបន្ទាប់ពីតំណមួយក្នុងខ្សែសង្វាក់នៃការព្យាករណ៍ ចាប់ពីអស់កល្បជានិច្ចក្នុងអតីតកាល ដល់អស់កល្បជានិច្ចក្នុងអនាគត ប្រាប់យើងថា សព្វថ្ងៃនេះ យើងស្ថិតនៅទីណាក្នុងដំណើរនៃយុគសម័យទាំងឡាយ ហើយអ្វីដែលអាចរំពឹងទុកបាននៅក្នុងពេលវេលាខាងមុខ។ អ្វីៗទាំងអស់ដែលការព្យាករណ៍បានទាយទុកថានឹងកើតឡើង រហូតមកដល់ពេលបច្ចុប្បន្ននេះ ត្រូវបានតាមដានឃើញនៅលើទំព័រនៃប្រវត្តិសាស្ត្រ ហើយយើងអាចមានសេចក្តីប្រាកដថា អ្វីៗទាំងអស់ដែលនៅមិនទាន់មកដល់ នឹងត្រូវបានសម្រេចតាមលំដាប់របស់វា»។ Education, 178.