Ezekiel represents those who have had a work of instruction accomplished for them by the Lion of the tribe of Judah, and His basic instruction is “line upon line.”
Ézéchiel représente ceux pour qui une œuvre d’instruction a été accomplie par le Lion de la tribu de Juda, et son enseignement fondamental est « précepte sur précepte ».
To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:12, 13.
Rehegua he’i: Kóva hína pe pytu’u, peme’ẽ hag̃ua pytu’u pe kane’õvape; ha kóva hína pe ñembopy’aguapy. Upéicharamo jepe, ndaipotáikuri ohendu. Ha Ñandejára ñe’ẽ oiko hag̃ua chupekuéra mbo’epy ári mbo’epy, mbo’epy ári mbo’epy; línea ári línea, línea ári línea; ko’ápe michĩmi, ha upépe michĩmi; hag̃ua hag̃uáicha oho, ha ho’a hag̃ua hapykuépe, ha oñembyaipa, ha oñeñuhã, ha ojepokuaa. Isaías 28:12, 13.
Currently the Lion of the tribe of Judah is opening up the book of Ezekiel. We are informed that Ezekiel is a priest in the thirtieth year, whether “thirty” represents his symbolic age as a priest, or the thirtieth year in the prophetic line that began at Josiah’s Great Passover. The final priesthood of the latter days is the one hundred and forty-four thousand, and the ancient literal histories typify a symbolic history in the latter days.
Tẹ́lẹ̀lọ́wọ́ báyìí, Kìnnìún ti ẹ̀yà Júdà ń ṣí ìwé Ẹsekíẹli sílẹ̀. A jẹ́ kí a mọ̀ pé Ẹsekíẹli jẹ́ àlùfáà ní ọdún ọgbọ̀n, bóyá “ọgbọ̀n” ń ṣàpẹẹrẹ ọjọ́-ori àmì-ìtumọ̀ rẹ̀ gẹ́gẹ́ bí àlùfáà, tàbí ọdún kẹtàlélọ́gbọ̀n nínú ìlà àsọtẹ́lẹ̀ tí ó bẹ̀rẹ̀ ní Ìrékọjá Ńlá Josiah. Ìjọ àlùfáà ìkẹyìn ti àwọn ọjọ́ ìkẹyìn ni ẹgbẹ̀rún ọgọ́rùn-ún méjìlélógójì, àwọn ìtàn gidi ìgbàanì sì ń ṣàpẹẹrẹ ìtàn àmì-ìtumọ̀ kan ní àwọn ọjọ́ ìkẹyìn.
But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. Isaiah 61:6.
Lakini ninyi mtaitwa Makuhani wa Bwana; watu watawaita Wahudumu wa Mungu wetu; mtakula mali za Mataifa, na katika utukufu wao mtajisifu. Isaya 61:6.
Ezekiel is a symbol of God’s people in the latter days–the sacred history which every prophetic testimony identifies. That sacred history is the movement of the third angel, which was especially typified by the movement of the first angel in 1840. The movement of the first angel was the alpha angel of the three angels and the third is the omega angel. Ezekiel is therefore aligned with Peter in the sealing time of the one hundred and forty-four thousand. The symbolic history both Peter and Ezekiel are located at, is represented as the history Panium.
Ezekiel dia tandindon’ny vahoakan’Andriamanitra amin’ny andro farany—dia ilay tantara masina izay amantarin’ny fijoroana vavolombelona ara-paminaniana rehetra. Izany tantara masina izany no fihetsik’ilay anjely fahatelo, izay naseho manokana mialoha tamin’ny alalan’ny fihetsik’ilay anjely voalohany tamin’ny 1840. Ny fihetsik’ilay anjely voalohany no anjely alfa amin’ireo anjely telo, ary ny fahatelo no anjely omega. Koa noho izany Ezekiel dia ampifandraisina amin’i Petera amin’ny fotoanan’ny fanisiana tombo-kase ny iray hetsy sy efatra alina. Ilay tantara an’ohatra izay i Petera sy Ezekiel no misy azy roa tonta dia aseho ho tantaran’i Panium.
The Little Book
Le Petit Livre
Ezekiel takes the little book, as did John in Revelation ten.
Ezekiel prend le petit livre, comme le fit Jean dans Apocalypse dix.
But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–10, 3:1–3.
لكِنْ أَنْتَ يَا ابْنَ آدَمَ، اسْمَعْ مَا أُكَلِّمُكَ بِهِ. لاَ تَكُنْ مُتَمَرِّدًا كَالْبَيْتِ الْمُتَمَرِّدِ. افْتَحْ فَمَكَ وَكُلْ مَا أَنَا مُعْطِيكَ. فَنَظَرْتُ وَإِذَا بِيَدٍ مَمْدُودَةٍ إِلَيَّ، وَإِذَا بِدَرْجِ سِفْرٍ فِيهَا. فَنَشَرَهُ أَمَامِي، وَهُوَ مَكْتُوبٌ مِنْ دَاخِلٍ وَمِنْ خَارِجٍ، وَكُتِبَ فِيهِ مَرَاثٍ وَنَحِيبٌ وَوَيْلٌ. وَقَالَ لِي: يَا ابْنَ آدَمَ، كُلْ مَا تَجِدُهُ. كُلْ هذَا الدَّرْجَ، وَاذْهَبْ كَلِّمْ بَيْتَ إِسْرَائِيلَ. فَفَتَحْتُ فَمِي، فَأَطْعَمَنِي ذلِكَ الدَّرْجَ. وَقَالَ لِي: يَا ابْنَ آدَمَ، أَطْعِمْ بَطْنَكَ وَامْلأْ جَوْفَكَ مِنْ هذَا الدَّرْجِ الَّذِي أَنَا مُعْطِيكَ. فَأَكَلْتُهُ، فَكَانَ فِي فَمِي كَالْعَسَلِ حَلاَوَةً. حزقيال 2: 8–10، 3: 1–3.
In Revelation ten, John eats the little book, and the entire chapter represents the manifestation of the power of God from August 11, 1840 until October 22, 1844.
Dans l’Apocalypse 10, Jean mange le petit livre, et tout le chapitre représente la manifestation de la puissance de Dieu du 11 août 1840 au 22 octobre 1844.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
«អង្គទូតដែលរួមគ្នាក្នុងការប្រកាសសាររបស់អង្គទូតទីបី នឹងបំភ្លឺផែនដីទាំងមូលដោយសិរីរុងរឿងរបស់គាត់។ នៅទីនេះ ត្រូវបានទាយទុកជាមុនអំពីកិច្ចការមួយដែលមានវិសាលភាពទូទាំងពិភពលោក និងមានអំណាចដ៏អស្ចារ្យមិនធ្លាប់មាន។ ចលនាការយាងមកវិញនៅឆ្នាំ 1840–44 គឺជាការបង្ហាញដ៏រុងរឿងនៃព្រះចេស្តារបស់ព្រះ; សាររបស់អង្គទូតទីមួយត្រូវបាននាំទៅដល់គ្រប់ស្ថានីយបេសកកម្មទាំងអស់នៅលើពិភពលោក ហើយនៅក្នុងប្រទេសខ្លះ មានការចាប់អារម្មណ៍ខាងសាសនាយ៉ាងខ្លាំងបំផុត ដែលមិនធ្លាប់មានឃើញនៅក្នុងប្រទេសណាមួយ ចាប់តាំងពីសម័យកំណែទម្រង់នៃសតវត្សទីដប់ប្រាំមួយមក; ប៉ុន្តែទាំងនេះនឹងត្រូវបានលើសដោយចលនាដ៏ខ្លាំងក្លាក្រោមការព្រមានចុងក្រោយរបស់អង្គទូតទីបី»។ The Great Controversy, 611.
Ezekiel is aligned with John in Chapter ten of Revelation, so Peter, John and Ezekiel stand together in their allotted place during the sealing time of the one hundred and forty-four thousand.
Ezekiel ई 144000 मुहरबन्दी के समय प्रकाशितवाक्य के अध्याय दस में यूहन्ना के साथ संगति में खड़ा है; इस प्रकार पतरस, यूहन्ना और Ezekiel अपने नियत स्थान में एक साथ खड़े हैं।
1840 to 1844 represents a four-year-period that began when the time prophecy that began with a one-hundred-and-fifty-year period on July 27, 1299. Those “five months” ended and joined with the time prophecy of three hundred ninety-one years and fifteen days that concluded on August 11, 1840, when the glorious manifestation of the power of God was manifested until October 22, 1844. Then the application of prophetic time ceased.
1840 から 1844 年までは四年間の期間を表しており、それは 1299 年 7 月 27 日に始まった百五十年の期間をもって開始された時の預言が始まった時に始まった。その「五か月」は終わり、1840 年 8 月 11 日に終結した三百九十一年十五日の時の預言と結びつき、神の力の栄光ある顕現が 1844 年 10 月 22 日に至るまで現された。その時、預言的時期の適用は終止した。
And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:6.
E jurou por aquele que vive para todo o sempre, o qual criou o céu, e as coisas que nele há, e a terra, e as coisas que nela há, e o mar, e as coisas que nele há, que não haveria mais demora. Apocalipse 10:6.
Prophetic time ended as a valid application of prophecy on October 22, 1844. Ezekiel, Peter and John each represent God’s wise virgins of the movement of the first and second angels and also the movement of the third angel.
Ժամանակի մարգարեական հաշվարկը որպես մարգարեության վավեր կիրառում ավարտվեց 1844 թվականի հոկտեմբերի 22-ին։ Եզեկիելը, Պետրոսը և Հովհաննեսը յուրաքանչյուրն էլ ներկայացնում են Աստծո իմաստուն կույսերին՝ առաջին և երկրորդ հրեշտակների շարժման, ինչպես նաև երրորդ հրեշտակի շարժման մեջ։
Visions
Igipfukisho
The first ‘eleven’ chapters of Ezekiel present a series of “visions” as set forth in verse one of chapter one.
پہلے باب کی آیت ایک میں بیان کیے گئے مطابق، حزقی ایل کے پہلے ’گیارہ‘ ابواب “رؤیاؤں” کا ایک سلسلہ پیش کرتے ہیں۔
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.
Et il arriva, en la trentième année, au quatrième mois, le cinquième jour du mois, comme j’étais parmi les captifs près du fleuve du Kebar, que les cieux furent ouverts, et je vis des visions de Dieu. Ézéchiel 1:1.
The “visions” of the first eleven chapters was first given in chapter one by the river of Chebar, then it was enlarged upon in chapter three’s vision on the “plain” and then again in chapter eight’s vision at Jerusalem. The three locations of the river of Chebar, the plain and Jerusalem represent three visions that together make up one vision, which is the “visions” of verse one and of the first ‘eleven’ chapters.
Les « visions » des onze premiers chapitres furent d’abord données au chapitre un, près du fleuve Kebar ; puis elles furent développées dans la vision du chapitre trois, sur la « plaine » ; puis encore dans la vision du chapitre huit, à Jérusalem. Les trois lieux que sont le fleuve Kebar, la plaine et Jérusalem représentent trois visions qui, ensemble, constituent une seule vision, laquelle est les « visions » du verset un et des onze premiers chapitres.
Jubilee
伊布لي السنة اليوبيلية
Considering the thirtieth year as the thirtieth year of the Jubilee cycle that began at Josiah's famous Passover, and then ended on October 22, is easily supportable, for that particular line of sacred history is portrayed distinctly, line upon line with more than one witness. As an example; Passover represents the Spring feasts and the day of atonement represents the Fall feasts. Leviticus twenty-three is therefore aligned with the Jubilee cycle that began with Josiah. There are other lines that align with the history represented by king Josiah unto October 22, 573 BC. The historical fulfillment on October 22, 573 BC of a Jubilee year is supported by the historians.
تفسيرُ السنةِ الثلاثين على أنّها السنةُ الثلاثون من دورةِ اليوبيل التي بدأت عند فصحِ يوشيّا الشهير، ثم انتهت في 22 أكتوبر، أمرٌ يسهل تأييدُه، لأنّ ذلك الخطَّ بعينه من التاريخ المقدّس قد صُوِّر بوضوحٍ مميّز، سطرًا على سطر، وبأكثرَ من شاهدٍ واحد. وعلى سبيل المثال، يمثّل الفصحُ أعيادَ الربيع، ويمثّل يومُ الكفّارة أعيادَ الخريف. ولذلك فإنّ اللاويين الثالث والعشرين يتوافق مع دورةِ اليوبيل التي بدأت بيوشيّا. وهناك خطوطٌ أخرى تتوافق مع التاريخ الذي يمثّله الملك يوشيّا إلى 22 أكتوبر 573 ق.م. وإنّ التحقّقَ التاريخي في 22 أكتوبر 573 ق.م لسنةِ يوبيل تؤيّدُه كتبُ المؤرّخين.
The chronologists are generally comfortable with placing the day of atonement as October 22, 573 BC, and Josiah’s Great Passover in 622 BC, is also an accepted date by those biblical chronologists. The Passover, a symbol of the spring feasts, began a forty-nine-year Jubilee cycle, that ended at the symbol of the fall feasts on the day of atonement. The seven weeks of years that made up forty-nine years were the symbols of the Sabbath of the land.
Nyɛmii kakra akontabufo no gye tom mpɛn pii sɛ wobetumi de mpatade mpaebɔ da no ato October 22, 573 BC, na Yosiaa Twam Kɛse no nso wɔ 622 BC, na eyi nso yɛ da a Kyerɛw Kronkron akontabufo no gye tom. Twam no, a ɛyɛ ahohuru afahyɛ no sɛnkyerɛnne, hyɛɛ Yobeli mmerekyi a ɛyɛ mfe aduanan akron ase, na ɛbaa awiei wɔ ɔtɔn afahyɛ no sɛnkyerɛnne so wɔ mpatade mpaebɔ da no mu. Mfe nnanson mprɛnsa a ɛyɛɛ mfe aduanan akron no yɛɛ asase no Homeda no ho sɛnkyerɛnne.
“In every page, whether history, or precept, or prophecy, the Old Testament Scriptures are irradiated with the glory of the Son of God. So far as it was of divine institution, the entire system of Judaism was a compacted prophecy of the gospel. To Christ “give all the prophets witness.” Acts 10:43. From the promise given to Adam, down through the patriarchal line and the legal economy, heaven’s glorious light made plain the footsteps of the Redeemer. Seers beheld the Star of Bethlehem, the Shiloh to come, as future things swept before them in mysterious procession. In every sacrifice Christ’s death was shown. In every cloud of incense His righteousness ascended. By every jubilee trumpet His name was sounded. In the awful mystery of the holy of holies His glory dwelt.” The Desire of Ages, 211.
«En chaque page, qu’il s’agisse d’histoire, de précepte ou de prophétie, les Écritures de l’Ancien Testament sont irradiées de la gloire du Fils de Dieu. Dans la mesure où il était d’institution divine, l’ensemble du système du judaïsme constituait une prophétie condensée de l’Évangile. Au Christ « tous les prophètes rendent témoignage ». Acts 10:43. Depuis la promesse faite à Adam, tout au long de la lignée patriarcale et de l’économie légale, la lumière glorieuse du ciel rendait manifestes les pas du Rédempteur. Des voyants contemplèrent l’Étoile de Bethléhem, le Shilo à venir, tandis que les choses futures défilaient devant eux en une mystérieuse procession. Dans chaque sacrifice, la mort du Christ était révélée. Dans chaque nuée d’encens, sa justice montait. Au son de chaque trompette du jubilé, son nom retentissait. Dans l’effrayant mystère du lieu très saint, sa gloire demeurait. » The Desire of Ages, 211.
Seventeen
십칠
Zedekiah had been taken to Babylon when Jerusalem fell fourteen years before 573 BC. The Jewish historians identify the Jubilee cycle from Josiah in 622 to October 22, 573 as the 17th Jubilee cycle. The period from the battle of Raphia to the battle of Panium was seventeen years. Ptolemy, was the victor at the battle of Raphia, and he reigned as the king of the south for seventeen years. From the Edict of Milan until Constantine divided his empire in 330, was seventeen years. In the seventeenth Jubilee cycle Jerusalem was destroyed by Nebuchadnezzar.
Zedekias avait été emmené à Babylone lorsque Jérusalem tomba, quatorze ans avant 573 av. J.-C. Les historiens juifs identifient le cycle jubilaire allant de Josias, en 622, jusqu’au 22 octobre 573, comme étant le 17e cycle jubilaire. La période comprise entre la bataille de Raphia et la bataille de Panium fut de dix-sept ans. Ptolémée fut le vainqueur de la bataille de Raphia, et il régna comme roi du midi pendant dix-sept ans. Depuis l’Édit de Milan jusqu’au moment où Constantin divisa son empire en 330, il s’écoula dix-sept ans. Au dix-septième cycle jubilaire, Jérusalem fut détruite par Nebucadnetsar.
For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim: Afterward shall the children of Israel return, and seek the Lord their God, and David their king; and shall fear the Lord and his goodness in the latter days. Hosea 3:4, 5.
Ngokuba abantwana bakwaSirayeli baya kuhlala imihla emininzi bengenakumkani, bengenankosana, bengenambingelelo, bengenamfanekiso oqingqiweyo, bengenayo iefodi, bengenazo iiterafim; emveni koko abantwana bakwaSirayeli baya kubuya, bamfune uYehova uThixo wabo, noDavide ukumkani wabo; boyike uYehova nokulunga kwakhe ngemihla yokugqibela. Hoseya 3:4, 5.
Hosea is addressing a subject that has direct bearing on the captivity of Zedekiah, though it also represents the beginning of captivity for the northern kingdom in 723 BC. The reason Hosea’s passage connects with Ezekiel’s testimony has to do with the rejection of God when Israel insisted on a human king. Israel’s desire to be ruled by a human king, rather than a Divine king is represented as “the pride of your power” in the judgment of "seven times" in Leviticus 26.
Hosea kpọrọ isiokwu nke metụtara ozugbo ndọkpụ n’agha Zedekaya, ọ bụ ezie na ọ na-anọchikwakwa mmalite ndọkpụ n’agha nke alaeze ugwu ahụ n’afọ 723 BC. Ihe mere akụkụ nke Hosea ji jikọọ na àmà Ezikiel metụtara ịjụ Chineke mgbe Izrel siri ọnwụ ka e nwee eze mmadụ. A na-anọchi anya ọchịchọ Izrel ka eze mmadụ chịa ha, kama ka Eze dị Chineke chịa ha, dịka “mpako nke ike unu” n’ikpe “ugboro asaa” dị na Levitikọs 26.
And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. Leviticus 26:18, 19.
Na si bɔ to ko on yetɛ me nnhyɛ me asɛm yi nyinaa so a, ɛno de, mɛtwe mo aso mpɛn ason bio wɔ mo bɔne nti. Na mɛbubu mo ahoɔden ahantan; na mɛma mo soro ayɛ sɛ dade, na mo asase nso ayɛ sɛ kɔbere. Leviticus 26:18, 19.
The “pride of your power” represents Israel's desire to be like the world and have their own king. The removal of the king from the northern kingdom in 723 BC and then king Zedekiah’s of the southern kingdom’s captivity in 586 BC represents the breaking of the “pride” of ancient Israel, and pride precedes a fall. In Bible prophecy a “power” is a king or kingdom, and the pride of Israel in securing a human king marks the rejection of the theocracy and the Divine king.
“तुम्हारी सामर्थ्य का घमण्ड” इस्राएल की उस अभिलाषा का प्रतिनिधित्व करता है कि वह संसार के समान हो जाए और उसका अपना राजा हो। 723 ईसा-पूर्व में उत्तरी राज्य से राजा का हटा दिया जाना, और फिर 586 ईसा-पूर्व में दक्षिणी राज्य के राजा सिदकिय्याह की बन्धुआई, प्राचीन इस्राएल के “घमण्ड” के टूटने का प्रतिनिधित्व करती है, और पतन से पहले घमण्ड होता है। बाइबिलीय भविष्यवाणी में एक “सामर्थ्य” एक राजा या राज्य होता है, और मानवीय राजा प्राप्त करने में इस्राएल का घमण्ड ईश्वर-शासन तथा दैवी राजा के अस्वीकार को चिह्नित करता है।
And it came to pass, when Samuel was old, that he made his sons judges over Israel. Now the name of his firstborn was Joel; and the name of his second, Abiah: they were judges in Beersheba. And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment. Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and shew them the manner of the king that shall reign over them. 1 Samuel 8:1–9.
Un es geschah, als Samuel alt geworden war, da setzte er seine Söhne als Richter über Israel ein. Der Name seines Erstgeborenen war Joel, und der Name seines zweiten Sohnes Abija; sie waren Richter in Beerscheba. Aber seine Söhne wandelten nicht in seinen Wegen, sondern wandten sich dem Gewinn zu, nahmen Bestechungsgeschenke an und beugten das Recht. Da versammelten sich alle Ältesten Israels und kamen zu Samuel nach Rama. Und sie sprachen zu ihm: Siehe, du bist alt geworden, und deine Söhne wandeln nicht in deinen Wegen; so setze nun einen König über uns, der uns richte, wie alle Völker ihn haben. Aber dieses Wort missfiel Samuel, als sie sagten: Gib uns einen König, der uns richte. Und Samuel betete zu dem HERRN. Da sprach der HERR zu Samuel: Höre auf die Stimme des Volkes in allem, was sie zu dir sagen; denn nicht dich haben sie verworfen, sondern mich haben sie verworfen, dass ich nicht König über sie sein soll. Nach allen Taten, die sie getan haben von dem Tage an, da ich sie aus Ägypten heraufgeführt habe, bis auf diesen Tag, indem sie mich verlassen und anderen Göttern gedient haben, ebenso tun sie nun auch dir. So höre nun auf ihre Stimme; doch warne sie ernstlich und verkündige ihnen das Recht des Königs, der über sie herrschen wird. 1 Samuel 8,1–9.
It is to be noted that at that point Israel rejected not only God as their king, but also the Spirit of Prophecy, as represented by Samuel, for it states, “they have forsaken me, and served other gods, so do they also unto thee.”
A fenger na ni tiko ni ena gauna oya sa sega wale ga ni ciqoma o Isireli na Kalou me nodra Tui, ia vaka tale ga kina na Yalo ni Parofisai, me vaka e matataki ena vei Samuela, ni sa kaya, “era sa biuti au, ka qarava na veikalou tani, sa vaka tale ga kina na ka era sa cakava vei iko.”
“Satan is... constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.
«Satan… fait constamment pression pour introduire le faux, afin de détourner de la vérité. La toute dernière séduction de Satan consistera à rendre sans effet le témoignage de l’Esprit de Dieu. “Quand il n’y a pas de révélation, le peuple est sans frein” (Proverbes 29:18). Satan agira avec ingéniosité, de diverses manières et par divers moyens, pour ébranler la confiance du peuple du reste de Dieu dans le véritable témoignage. »
“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.
«متون شهادتها نفرتی برانگیخته خواهد شد که شیطانی است. کارکردهای شیطان این خواهد بود که ایمان کلیساها را نسبت به آنها متزلزل سازد، و علت این امر چنین است: شیطان نمیتواند راهی چنان هموار و آشکار برای وارد ساختن فریبهای خود و در بند کشیدن جانها در اوهام خویش داشته باشد، اگر هشدارها و توبیخها و مشورتهای روح خدا مورد اعتنا قرار گیرند.» Selected Messages, book 1, 48.
The last deception for the theocracy of ancient Israel was a rejection of not only God, but also the Spirit of Prophecy. That rejection in 1097 BC typifies the last deception of Laodicean Seventh-day Adventism in 1863. The “seven times” of Leviticus twenty-six is the Word of God, and the Spirit of Prophecy states of the “seven times” that it “should not be altered.”
الضلالة الأخيرة لثيوقراطية إسرائيل القديمة كانت رفضًا، لا لله وحده، بل لروح النبوة أيضًا. وهذا الرفض في سنة 1097 ق.م. يُمثِّل على نحوٍ نموذجي الضلالة الأخيرة لأدفنتية لاودكية السبتيين في سنة 1863. إن «السبع مرات» في لاويين 26 هي كلمة الله، وروح النبوة يصرِّح بشأن «السبع مرات» بأنها «لا ينبغي أن تُغيَّر».
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
« J’ai vu que le tableau de 1843 avait été dirigé par la main du Seigneur, et qu’il ne devait pas être modifié ; que les chiffres étaient tels qu’Il les voulait ; que Sa main les recouvrait et y cachait une erreur dans certains des chiffres, de sorte que personne ne pouvait la voir, jusqu’à ce que Sa main fût retirée. » Early Writings, 74.
The Spirit of Prophecy obviously endorsed the “seven times” and her endorsement was a warning not to change the figures on the chart, of which the "seven times" is the center column and the upper right-hand corner. With Uriah Smith’s counterfeit chart in 1863, the progressive rejection of the foundational truths, typified by ancient Israel in their rejection of God and the Spirit of Prophecy identified the rebellion of 1863. The date of the 1863 rebellion aligns with the prophetic line set forth in the book of Ezekiel. In that line of history, the conclusion was the destruction of Jerusalem, which typified the Sunday law. 1863 to the soon-coming Sunday law was typified by the history of king Saul in 1097 BC to Zedekiah in 586 BC.
La Esprit de Prophétie a manifestement approuvé les « sept temps », et son approbation constituait un avertissement de ne pas modifier les chiffres inscrits sur la carte, dont les « sept temps » occupent la colonne centrale ainsi que l’angle supérieur droit. Avec la carte contrefaite d’Uriah Smith en 1863, commença le rejet progressif des vérités fondamentales, préfiguré par l’ancien Israël dans son rejet de Dieu, et l’Esprit de Prophétie a identifié la rébellion de 1863. La date de la rébellion de 1863 s’aligne sur la ligne prophétique exposée dans le livre d’Ézéchiel. Dans cette ligne d’histoire, l’aboutissement fut la destruction de Jérusalem, laquelle préfigurait la loi du dimanche. La période allant de 1863 jusqu’à la loi du dimanche imminente était préfigurée par l’histoire du roi Saül, de 1097 av. J.-C., jusqu’à Sédécias en 586 av. J.-C.
Zedekiah was taken captive to Babylon fourteen years before the Jubilee of 573 BC. The seventeenth Jubilee cycle began in 622 BC, and in the thirtieth year Ezekiel is set forth as a priest in 591 BC, then five years later Jerusalem was destroyed in 586 BC. It was destroyed on the same day of the year as it was destroyed the second time in AD 70 by Titus. Verse one of Ezekiel one is five years before Jerusalem’s destruction and nineteen years before the temple vision of chapter forty.
সিদকিয়াকে খ্রিষ্টপূর্ব ৫৭৩ সালের যোবিলীর চৌদ্দ বছর পূর্বে বাবেলে বন্দী করে নিয়ে যাওয়া হয়। সপ্তদশ যোবিলী-চক্রের সূচনা হয় খ্রিষ্টপূর্ব ৬২২ সালে, এবং ত্রিশতম বছরে খ্রিষ্টপূর্ব ৫৯১ সালে ইযিকিয়েলকে একজন যাজক হিসেবে উপস্থাপিত করা হয়; তারপর পাঁচ বছর পরে, খ্রিষ্টপূর্ব ৫৮৬ সালে যিরূশালেম ধ্বংসপ্রাপ্ত হয়। যে বছরের যে দিনে এটি ধ্বংস হয়েছিল, ঠিক সেই দিনেই পরে খ্রিষ্টাব্দ ৭০ সালে তীতুসের দ্বারা এটি দ্বিতীয়বার ধ্বংস করা হয়। ইযিকিয়েল প্রথম অধ্যায়ের প্রথম পদ যিরূশালেমের ধ্বংসের পাঁচ বছর পূর্বের, এবং চল্লিশতম অধ্যায়ের মন্দির-দর্শনের উনিশ বছর পূর্বের।
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.
ਅਸੀਂ ਜਦੋਂ ਬੰਦੀਵਾਸ ਵਿੱਚ ਸੀ ਉਸ ਦੇ ਪੱਚੀਵੇਂ ਸਾਲ ਵਿੱਚ, ਸਾਲ ਦੇ ਆਰੰਭ ਵਿੱਚ, ਮਹੀਨੇ ਦੇ ਦਸਵੇਂ ਦਿਨ, ਉਸ ਸ਼ਹਿਰ ਦੇ ਮਾਰੇ ਜਾਣ ਤੋਂ ਚੌਦਵੇਂ ਸਾਲ ਵਿੱਚ, ਓਸੇ ਦਿਨ ਯਹੋਵਾਹ ਦਾ ਹੱਥ ਮੇਰੇ ਉੱਤੇ ਆਇਆ ਅਤੇ ਉਸ ਨੇ ਮੈਨੂੰ ਉੱਥੇ ਲੈ ਗਿਆ। ਹਿਜ਼ਕੀਏਲ 40:1।
For disobedience unto the covenant of the Sabbath of the land, God identified that “seven times” would be the curse for disobedience to the seventh-year, which is the Sabbath of the land. “Time” is a year, and a “year” is three hundred and sixty days, and seven times three hundred and sixty is twenty-five hundred and twenty years. The Millerites may not have employed the expression of “the twenty-five twenty,” but both their sacred charts identified numerically the twenty-five hundred and twenty years.
פֿאַר אומגעהאָרכזאַם זײַן קעגן דעם בונד פֿון דעם שבת פֿון לאַנד, האָט גאָט באַשטימט, אַז „זיבן מאָל“ זאָל זײַן דער קללה פֿאַר אומגעהאָרכזאַם זײַן צום זיבעטן יאָר, וואָס איז דער שבת פֿון לאַנד. „מאָל“ איז אַ יאָר, און אַ „יאָר“ איז דרײַ הונדערט און זעכציק טעג, און זיבן מאָל דרײַ הונדערט און זעכציק זענען פֿינף און צוואַנציק הונדערט און צוואַנציק יאָר. די מילעריטן האָבן אפֿשר נישט גענוצט דעם אויסדרוק „די פֿינף־און־צוואַנציק־צוואַנציק“, אָבער ביידע זייערע הייליקע טאַבעלעך האָבן נומעריש אָנגעוויזן די פֿינף און צוואַנציק הונדערט און צוואַנציק יאָר.
The pronouncement of the curse of seven times upon both the northern kingdom of Israel and the southern kingdom of Judah was the first, or you can say the ‘foundational,’ or you might even say the “alpha” understanding of William Miller. In 1863 the Laodicean Seventh-day Adventist church rejected the foundational understanding of Miller’s discoveries; “discoveries” that represented the entire foundation of the Millerite movement. Inspiration warned directly that this might happen, and it has, and it happened a long time ago.
La proclamation de la malédiction des sept temps sur le royaume du nord d’Israël comme sur le royaume du sud de Juda constituait la première compréhension de William Miller, ou, pourrait-on dire, la compréhension « fondamentale », voire même la compréhension « alpha ». En 1863, l’Église adventiste du septième jour laodicéenne rejeta la compréhension fondamentale des découvertes de Miller, des « découvertes » qui représentaient tout le fondement du mouvement millérite. L’Inspiration avertit expressément que cela pourrait arriver, et cela est arrivé, et c’est arrivé il y a longtemps.
The foundation to the temple that was rebuilt after the captivity in Babylon was finished during the history of the first decree, and before the second decree. The temple was fully built in the history of the second decree. In the third decree national sovereignty was restored to literal ancient Israel. William Miller represented the first angel that arrived in 1798 and was empowered on August 11, 1840. The second angel arrived after the foundations were laid, as represented by the 1843 chart, which was published in May of 1842. At the first disappointment of 1844, the alpha disappointment of 1844, the second angel and also the tarrying time in the parable of the virgins arrived, and when the second angel’s message was empowered at the Exeter camp meeting the temple was finished. Then at the great, or omega disappointment of 1844, the Messenger of the Covenant suddenly came to His temple, in fulfillment of the twenty-three hundred years that began at the third decree and ended at the arrival of the third angel.
පළමු ආඥාවෙහි ඉතිහාසය තුළද, දෙවන ආඥාවට පෙරද, බැබිලෝනියේ වහල්කමෙන් පසු නැවත ගොඩනැඟූ දේවමාළිගාවේ පදනම නිම කරන ලදී. දෙවන ආඥාවෙහි ඉතිහාසය තුළ දේවමාළිගාව සම්පූර්ණයෙන්ම ගොඩනැඟුණි. තෙවන ආඥාවේදී, සැබෑ පුරාණ ඉශ්රායෙල්ට ජාතික සාරධිකාරය නැවත ප්රතිෂ්ඨාපනය කරන ලදී. 1798 දී පැමිණ, 1840 අගෝස්තු 11 දින බලගැන්වූ පළමු දූතයා විලියම් මිලර් විසින් නිරූපණය කරන ලදී. 1842 මැයි මාසයේ ප්රකාශයට පත් කරන ලද 1843 ප්රස්ථාරයෙන් නිරූපිත පරිදි, පදනම් තබා දමනු ලැබූ පසු දෙවන දූතයා පැමිණියේය. 1844 පළමු බලාපොරොත්තු බිඳවැටීමේදී, එනම් 1844 අල්ෆා බලාපොරොත්තු බිඳවැටීමේදී, දෙවන දූතයාද, කන්යාවන්ගේ උපමාවෙහි ප්රමාද කාලයද පැමිණියේය; එසේම එක්සෙටර් කඳවුරු රැස්වීමේදී දෙවන දූතයාගේ පණිවිඩය බලගැන්වූ විට දේවමාළිගාව නිම විය. එවිට 1844 මහත්, හෝ ඔමේගා, බලාපොරොත්තු බිඳවැටීමේදී, ගිවිසුමේ දූතයා තම දේවමාළිගාවට හදිසියේ පැමිණියේය; එය තෙවන ආඥාවෙන් ආරම්භ වී තෙවන දූතයාගේ පැමිණීමෙන් අවසන් වූ දෙදහස් තුන්සිය අවුරුදු කාලය සම්පූර්ණ කිරීමක් විය.
Josiah, means ‘the foundation of God.’ Whether its king Josiah or Josiah Litch; both are symbols of the foundations, as represented in the history of the first decree and as represented by the spring feasts set forth in the first twenty-two verses of Leviticus twenty-three. The foundations, the spring feasts and the first decree are all symbols of 1840 and the empowerment of the first angel. October 22, 573 BC as set forth in Ezekiel chapter forty and verse one is a symbol of October 22, 1844 and the opening of the judgment of the dead, and also a symbol of September 11, 2001 at the opening of the judgment of the living. Any who have been following these articles should know the applications I am employing.
יאָשִׁיָּהוּ, פֵּרוּשׁוֹ „יְסוֹד אֱלֹהִים.” בֵּין שֶׁהַדָּבָר נוֹגֵעַ לַמֶּלֶךְ יֹאשִׁיָּהוּ וּבֵין שֶׁלְיוֹשִׁיָּה לִיטְשׁ, שְׁנֵיהֶם סְמָלִים שֶׁל הַיְסוֹדוֹת, כְּפִי שֶׁהֵם מְיֻצָּגִים בְּתּוֹלְדוֹת הַגְּזֵרָה הָרִאשׁוֹנָה וּכְפִי שֶׁהֵם מְיֻצָּגִים בְּמוֹעֲדֵי הָאָבִיב הַמּוּצָגִים בְּעֶשְׂרִים וּשְׁנַיִם הַפְּסוּקִים הָרִאשׁוֹנִים שֶׁל וַיִּקְרָא כ״ג. הַיְסוֹדוֹת, מוֹעֲדֵי הָאָבִיב וְהַגְּזֵרָה הָרִאשׁוֹנָה — כֻּלָּם סְמָלִים שֶׁל 1840 וְשֶׁל הַהַסְמָכָה לַמַּלְאָךְ הָרִאשׁוֹן. 22 בְּאוֹקְטוֹבֶּר 573 לִפְנֵי הַסְּפִירָה, כְּפִי שֶׁהוּא מֻצָּג בִּיחֶזְקֵאל מ׳ 1, הוּא סֵמֶל שֶׁל 22 בְּאוֹקְטוֹבֶּר 1844 וּפְתִיחַת דִּין הַמֵּתִים, וְגַם סֵמֶל שֶׁל 11 בְּסֶפְּטֶמְבֶּר 2001 עִם פְּתִיחַת דִּין הַחַיִּים. כָּל מִי שֶׁעָקַב אַחַר הַמַּאֲמָרִים הָאֵלֶּה צָרִיךְ לָדַעַת אֶת הַיִּשּׂוּמִים שֶׁאֲנִי מַחִיל.
Ezekiel is a symbol within the prophetic history represented in His writings. Ezekiel is there when the twenty-five men bow to the sun at the end of chapter eight. He was also there in the next chapters as ‘the sealing that is followed by the slaughtering’ is brought upon Jerusalem, which Ellen White identifies as the Seventh-day Adventist church. In the first eleven chapters, Ezekiel is brought into the heavenly sanctuary to receive his instructions, as were the Millerites called to do in 1844, and as this movement is now being called to do.
Ἰεζεκιὴλ εἶναι σύμβολον ἐντὸς τῆς προφητικῆς ἱστορίας, καθὼς παριστᾶται ἐν τοῖς συγγράμμασιν αὐτοῦ. Ὁ Ἰεζεκιὴλ παρίσταται ἐκεῖ ὅτε οἱ εἴκοσι πέντε ἄνδρες προσκυνοῦσι τὸν ἥλιον ἐν τῷ τέλει τοῦ ὀγδόου κεφαλαίου. Παρῆν δὲ καὶ ἐν τοῖς ἐφεξῆς κεφαλαίοις, καθ’ ἃ ἐπέρχεται ἐπὶ τὴν Ἱερουσαλὴμ «ἡ σφράγισις ἡ ὑπὸ τῆς σφαγῆς ἀκολουθουμένη», τὴν ὁποίαν ἡ Ellen White ταυτίζει μετὰ τῆς Ἐκκλησίας τῶν Ἀντβεντιστῶν τῆς Ἑβδόμης Ἡμέρας. Ἐν τοῖς πρώτοις ἕνδεκα κεφαλαίοις, ὁ Ἰεζεκιὴλ μεταφέρεται εἰς τὸ οὐράνιον ἁγιαστήριον ἵνα λάβῃ τὰς ὁδηγίας αὐτοῦ, καθάπερ ἐκλήθησαν ποιῆσαι οἱ Μιλλερίται ἐν τῷ 1844, καὶ καθὼς νῦν καλεῖται ποιεῖν καὶ τοῦτο τὸ κίνημα.
Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Ezekiel 24:24.
Ainsi Ézéchiel est pour vous un signe : selon tout ce qu’il a fait, vous ferez ; et lorsque cela arrivera, vous saurez que je suis le Seigneur, l’Éternel. Ézéchiel 24:24.
When This Cometh
Lorsque ceci arrivera
When we reach the point in the latter days that the things Ezekiel illustrated are repeating in God’s people, then we have reached the sign of Ezekiel. When you know that Ezekiel represents the one hundred and forty-four thousand, and you know it to a level of faith and understanding that possesses the sanctified expectation that everything illustrated by Ezekiel in his writings typifies a sacred sequence of events in the latter days involving the one hundred and forty-four thousand—when you know that, then “ye shall know” “the Lord” is “God.”
Na mikolo ya nsuka, tango tokómi na esika oyo makambo oyo Ezekiele alakisaki ezali kozongelama kati na bato ya Nzambe, wana nde tokómi na elembo ya Ezekiele. Soki oyebi ete Ezekiele azali komonisa bato nkóto nkama moko na ntuku minei na minei, mpe oyebi yango na etando ya kondima mpe ya bososoli oyo ezali na elikya esantisami ete nyonso oyo Ezekiele alakisaki na mikanda na ye ezali kosala elembo ya molongo mosantu ya makambo na mikolo ya nsuka oyo etali bato nkóto nkama moko na ntuku minei na minei—soki oyebi yango, boye “bokoyeba” ete “Nkolo” azali “Nzambe.”
We will continue these thoughts in the next article.
Nous poursuivrons ces réflexions dans le prochain article.