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 ni kuhani katika kipindi cha kutiwa muhuri kwa wale mia moja arobaini na nne elfu. Katika sura ya kwanza, Ezekiel anachukuliwa kuingia patakatifu.

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.

လျှင် သုံးဆယ်မြောက်နှစ်၌၊ စတုတ္ထလ၌၊ လဆန်းငါးရက်နေ့တွင်၊ ကျွန်ုပ်သည် ခေဗာမြစ်နား၌ သိမ်းသွားခြင်းခံရသူတို့အလယ်၌ ရှိစဉ်၊ ကောင်းကင်တို့သည် ဖွင့်လှစ်ခံရ၍၊ ဘုရားသခင်၏ ရူပါရုံများကို ကျွန်ုပ်မြင်ရ၏။ ထိုလဆန်းငါးရက်နေ့သည် ယေဟောယာခင်မင်း၏ သိမ်းသွားခြင်းခံရသည့် ငါးနှစ်မြောက်နှစ် ဖြစ်၏။ ထာဝရဘုရား၏ နှုတ်ကပတ်တော်သည် ခေဗာမြစ်နား၊ ခါလဒဲပြည်၌၊ ဗုဇိ၏သားဖြစ်သော ယဇ်ပုရောဟိတ် ယေဇကျေလထံသို့ အထူးသဖြင့် ရောက်လာ၏။ ထိုအရပ်၌လည်း ထာဝရဘုရား၏ လက်တော်သည် သူ့အပေါ်၌ ရှိ၏။

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.

اور میں نے نگاہ کی، اور دیکھو، شمال کی طرف سے ایک بگولا آیا، ایک بڑا بادل، اور ایک آگ جو اپنے اندر لپٹتی جاتی تھی، اور اس کے گرد ایک چمک تھی، اور اس کے وسط میں سے عنبر کے رنگ کی مانند کچھ ظاہر ہوا، یعنی آگ کے وسط میں سے۔ اور اس کے وسط ہی میں سے چار جانداروں کی شبیہ نمودار ہوئی۔ اور ان کی صورت یہ تھی کہ اُن میں انسان کی سی شبیہ تھی۔ اور اُن میں سے ہر ایک کے چار چہرے تھے، اور ہر ایک کے چار بازو تھے۔ اور اُن کے پاؤں سیدھے پاؤں تھے؛ اور اُن کے پاؤں کے تلوے بچھڑے کے پاؤں کے تلوے کی مانند تھے؛ اور وہ صیقل کیے ہوئے پیتل کے رنگ کی مانند چمکتے تھے۔ اور اُن کی چاروں طرف، اُن کے بازوؤں کے نیچے، انسان کے ہاتھ تھے؛ اور اُن چاروں کے اپنے چہرے بھی تھے اور اپنے بازو بھی۔ اُن کے بازو ایک دوسرے سے ملے ہوئے تھے؛ جب وہ چلتے تھے تو مڑتے نہ تھے؛ وہ ہر ایک سیدھا آگے ہی بڑھتا تھا۔ اور اُن کے چہروں کی شبیہ یہ تھی کہ اُن چاروں کے داہنی طرف انسان کا چہرہ اور شیر کا چہرہ تھا؛ اور اُن چاروں کے بائیں طرف بیل کا چہرہ تھا؛ اُن چاروں کے عقاب کا چہرہ بھی تھا۔ یوں اُن کے چہرے تھے؛ اور اُن کے بازو اوپر کی طرف پھیلے ہوئے تھے؛ ہر ایک کے دو بازو ایک دوسرے سے ملے ہوئے تھے، اور دو اُن کے جسموں کو ڈھانپتے تھے۔

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.

Nawo bakagenda, buli omu butereevu mu maaso; omwoyo gye gwali okwagalira okugenda, gye bagendanga; so tebaakyukanga bwe baali bagenda. Ate ku kifaananyi ky’ebiramu, okulabika kwabyo kwali ng’amanda ag’omuliro agaka, era ng’okulabika kw’ettaala: ne kinyenya waggulu ne wansi wakati mu biramu; n’omuliro gwali gwaka nnyo, era mu muliro ne muvaamu okumyansa. N’ebiramu ne bidduka ne bikomawo ng’okulabika kw’okumyansa. Awo bwe nneeraba ebiramu, laba, nnamuziga gumu ku nsi ku mabbali g’ebiramu, awamu n’amaaso gaabyo ana. Okulabika kw’ennamuziga n’omulimu gyazo kwali ng’erangi ya berulo: era zonna ennya zaalina okufaanana kumu: n’okulabika kwazo n’omulimu gwazo kwali nga nnamuziga wakati mu nnamuziga. Bwe zaagenda, zaagendanga ku mbiriizi zaazo ennya: so tezakyukanga bwe zaali zigenda. Ate ku mpeta zaazo, zaali waggulu nnyo ne zitiisa; era empeta zaazo zaali zijjudde amaaso enjuyi zonna ku zo ennya. Era ebiramu bwe byaagendanga, ennamuziga zaagendanga ku mabbali gaabyo: era ebiramu bwe byawanikibwanga okuva ku nsi, ennamuziga nazo ne ziwulikibwanga waggulu. Omwoyo gye gwali okwagalira okugenda, gye zaagendanga, eyo omwoyo gwazo gye gwali okugenda; n’ennamuziga ne ziwulikibwanga waggulu awamu na byo: kubanga omwoyo gw’ekiramu gwali mu nnamuziga.

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.

Kun ne liikkuivat, nämä liikkuivat; ja kun ne seisoivat, nämä seisoivat; ja kun ne kohotettiin maasta, pyörät kohotettiin niiden rinnalle, sillä elävän olennon henki oli pyörissä. Ja elävien olentojen pään päällä olevan taivaankannen hahmo oli kuin pelottavan kristallin näköinen, levittäytyneenä ylhäällä heidän päänsä ylle. Ja taivaankannen alla niiden siivet olivat ojennettuina, toinen toistaan kohti; kullakin oli kaksi, jotka peittivät tältä puolelta, ja kullakin oli kaksi, jotka peittivät tuolta puolelta, niiden ruumiit. Ja kun ne liikkuivat, minä kuulin niiden siipien kohinan, kuin suurten vetten pauhinan, kuin Kaikkivaltiaan äänen, puheen äänenä, kuin sotajoukon melun; kun ne seisoivat, ne laskivat siipensä alas. Ja taivaankannesta, joka oli niiden päiden yläpuolella, kuului ääni, kun ne seisoivat ja olivat laskeneet siipensä alas. Ja taivaankannen yläpuolella, joka oli niiden päiden yläpuolella, oli valtaistuimen hahmo, näöltään kuin safiirikivi; ja valtaistuimen hahmon päällä oli hahmo, näöltään kuin ihminen sen päällä ylhäällä. Ja minä näin ikään kuin meripihkan hohteen, ikään kuin tulen näyn sen sisällä kaikkialla ympärillä; hänen kupeittensa näystä ylöspäin ja hänen kupeittensa näystä alaspäin minä näin ikään kuin tulen näyn, ja sillä oli kirkkaus ympärillään. Niin kuin sateenkaaren näkö, joka on pilvessä sadepäivänä, niin oli kirkkauden näkö kaikkialla ympärillä. Tämä oli Herran kirkkauden kaltaisuuden näky. Ja kun minä sen näin, minä lankesin kasvoilleni, ja minä kuulin puhuvan äänen. Hesekiel 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.’

“ሕዝቅኤል፣ የሚያለቅስ ምርኮኛ ነቢይ፣ በከለዳውያን ምድር ውስጥ፣ በእስራኤል ኃያል አምላክ ላይ የእምነትን ትምህርት ያስተምር የነበረ ራእይ ተሰጠው። በኮባር ወንዝ ዳር ሳለ፣ ከሰሜን የሚመጣ እንደ አውሎ ነፋስ ታየ፤ ‘ታላቅ ደመናም፣ እሳትም በራሱ ውስጥ የሚተካ፣ ብርሃንም በዙሪያው ነበረ፣ ከመካከሉም እንደ ኤሌክትሮን ቀለም ያለ ነገር ይታይ ነበር።’ እርስ በርሳቸው የሚተላለፉ እና እንግዳ መልክ ያላቸው ብዙ መንኰራኵሮች በአራቱ ሕያዋን ፍጥረታት ይንቀሳቀሱ ነበር። ከእነዚህ ሁሉ በላይ ‘እንደ ሰማያዊ ድንጋይ መልክ ያለ የዙፋን አምሳል ነበረ፤ በዙፋኑም አምሳል ላይ ከላይ የተቀመጠ እንደ ሰው መልክ ያለ አምሳል ነበረበት።’ ‘የሕያዋን ፍጥረታትም አምሳል ሲታይ፣ እንደ የሚነድ እሳት ፍም ነበር፣ እንደ መብራቶችም መልክ ነበረው፤ በሕያዋኑም ፍጥረታት መካከል ወደ ላይና ወደ ታች ይመላለስ ነበር፤ እሳቱም ደማቅ ነበር፥ ከእሳቱም መብረቅ ይወጣ ነበር።’ ‘በኪሩቤልም ውስጥ ከክንፎቻቸው በታች የሰው እጅ አምሳል ታየ።’

“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.

“Er waren raderen in raderen, in een zo ingewikkelde ordening dat zij Ezechiël op het eerste gezicht geheel verward toeschenen. Maar wanneer zij zich bewogen, geschiedde dit met wonderbare nauwkeurigheid en in volmaakte harmonie. Hemelse wezens dreven deze raderen voort, en daarboven, op de heerlijke saffieren troon, was de Eeuwige; terwijl rondom de troon de omringende regenboog was, het zinnebeeld van genade en liefde. Overweldigd door de ontzagwekkende heerlijkheid van het tafereel, viel Ezechiël op zijn aangezicht, toen een stem hem gebood op te staan en het woord des Heeren te horen. Toen werd hem een boodschap van waarschuwing voor Israël gegeven.” 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.

Ni en la jara, kel la reĝo Uzijah mortis, mi vidis ankaŭ la Sinjoron sidantan sur trono, alta kaj levita, kaj la rando de Lia vesto plenigis la templon. Super ĝi staris la serafoj; ĉiu havis ses flugilojn: per du li kovris sian vizaĝon, kaj per du li kovris siajn piedojn, kaj per du li flugis. Kaj unu kriis al alia, dirante: Sankta, sankta, sankta estas la Eternulo Cebaot; la tuta tero estas plena de Lia gloro. Kaj la fostoj de la pordo skuiĝis pro la voĉo de tiu, kiu kriis, kaj la domo pleniĝis de fumo. Tiam mi diris: Ve al mi! ĉar mi pereas; ĉar mi estas homo kun malpuraj lipoj, kaj mi loĝas meze de popolo kun malpuraj lipoj; ĉar miaj okuloj vidis la Reĝon, la Eternulon Cebaot. Tiam alflugis al mi unu el la serafoj, havante en sia mano brulantan karbon, kiun li estis preninta per preniloj de sur la altaro; kaj li tuŝis per ĝi mian buŝon, kaj diris: Jen, ĉi tio tuŝis viajn lipojn; kaj via maljusteco estas forigita, kaj via peko estas repacigita. Mi ankaŭ aŭdis la voĉon de la Sinjoro, dirantan: Kiun Mi sendu, kaj kiu iros por ni? Tiam mi diris: Jen mi estas; sendu min. Jesaja 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.

“Lokhu umbono wanikwa uHezekeli ngesikhathi lapho ingqondo yakhe yayigcwele izixwayiso ezimnyama. Wabona izwe lawoyise lilele liyincithakalo. Umuzi owake wagcwala ngabantu wawungasahlalwa muntu. Izwi lentokozo nengoma yokudumisa kwakungasezwa phakathi kwezindonga zawo. Umprofethi uqobo lwakhe wayeyisihambi ezweni lokungeyilo lakhe, lapho isifiso sokubusa esingenamingcele nobulwane obunesihluku kwakubusa khona ngokuphelele. Lokho akubona nakuzwa ngokucindezela komuntu nokungalungi kwahlupha umphefumulo wakhe, wamemeza ngosizi olukhulu imini nobusuku. Kodwa izimpawu ezimangalisayo ezavezwa phambi kwakhe ngasemfuleni iKhebari zembula amandla abusayo ngaphezu kwakho konke, anamandla kunawabusi basemhlabeni. Phezu kwamakhosi azidlayo nanesihluku ase-Asiriya naseBhabhiloni kwakuhlezi esihlalweni sobukhosi uNkulunkulu wesihe noweqiniso.”

“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.

Les complications semblables à des roues, qui apparurent au prophète comme engagées dans une telle confusion, étaient sous la direction d’une main infinie. L’Esprit de Dieu, qui lui fut révélé comme mouvant et dirigeant ces roues, fit sortir l’harmonie de la confusion ; ainsi, le monde entier était sous son contrôle. Des myriades d’êtres glorifiés étaient prêtes, à sa parole, à dominer la puissance et la politique des hommes mauvais, et à faire du bien à ses fidèles.

“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.

“De même, lorsque Dieu allait révéler au bien-aimé Jean l’histoire de l’Église pour les siècles à venir, Il lui donna l’assurance de l’intérêt et des soins du Sauveur pour Son peuple, en lui montrant ‘quelqu’un qui ressemblait à un fils d’homme’, marchant au milieu des chandeliers, lesquels symbolisaient les sept Églises. Tandis qu’il était montré à Jean les dernières grandes luttes de l’Église contre les puissances terrestres, il lui fut aussi permis de contempler la victoire finale et la délivrance des fidèles. Il vit l’Église engagée dans un conflit mortel avec la bête et son image, et l’adoration de cette bête imposée sous peine de mort. Mais, regardant au-delà de la fumée et du fracas de la bataille, il aperçut sur la montagne de Sion une troupe avec l’Agneau, portant, au lieu de la marque de la bête, ‘le nom de son Père écrit sur leurs fronts’. Et de nouveau il vit ‘ceux qui avaient vaincu la bête, et son image, et sa marque, et le nombre de son nom, se tenant sur la mer de verre, ayant les harpes de Dieu’ et chantant le cantique de Moïse et de l’Agneau.”

“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.

« Ces leçons sont pour notre profit. Nous devons affermir notre foi en Dieu, car il y a devant nous un temps qui éprouvera l’âme des hommes. Christ, sur le mont des Oliviers, retraça les jugements redoutables qui devaient précéder sa seconde venue : “Vous entendrez parler de guerres et de bruits de guerres.” “Une nation s’élèvera contre une nation, et un royaume contre un royaume ; et il y aura, en divers lieux, des famines, des pestes et des tremblements de terre. Tout cela ne sera que le commencement des douleurs.” Si ces prophéties ont reçu un accomplissement partiel lors de la destruction de Jérusalem, elles ont une application plus directe aux derniers jours. »

“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.

«Մենք կանգնած ենք մեծ և հանդիսավոր իրադարձությունների շեմին։ Մարգարեությունը արագորեն կատարվում է։ Տերը դռան մոտ է։ Շուտով մեր առաջ պիտի բացվի մի ժամանակաշրջան, որ ճնշող հետաքրքրություն պիտի ներկայացնի բոլոր կենդանիների համար։ Անցյալի հակամարտությունները պիտի վերսկսվեն, և նոր հակամարտություններ պիտի ծագեն։ Այն տեսարանները, որ պիտի կատարվեն մեր աշխարհում, դեռևս անգամ չեն էլ երազվել։ Սատանան գործում է մարդկային գործակալությունների միջոցով։ Նրանք, ովքեր ջանք են թափում փոխելու Սահմանադրությունը և ձեռք բերելու մի օրենք, որը կպարտադրի կիրակի օրվա պահպանումը, քիչ են գիտակցում, թե ինչ պիտի լինի դրա հետևանքը։ Ճգնաժամը հենց մեր վրա է հասնում։»

“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.

“Mais les serviteurs de Dieu ne doivent pas se fier à eux-mêmes dans cette grande crise. Dans les visions données à Ésaïe, à Ézéchiel et à Jean, nous voyons combien étroitement le ciel est lié aux événements qui se déroulent sur la terre, et combien grande est la sollicitude de Dieu pour ceux qui Lui sont fidèles. Le monde n’est pas sans souverain. Le déroulement des événements à venir est entre les mains du Seigneur. La Majesté du ciel a sous sa propre garde la destinée des nations, aussi bien que les intérêts de son Église.”

“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.’

“Enyigye nti, yɛma yɛn ho kwan ma yɛte ahwɛyiye, ɔhaw, ne adwinnwen pii dodo wɔ Awurade adwuma mu. Wɔn a wɔyɛ nnipa a wɔwɔ ahyeɛ no, wɔannyaw wɔn sɛ wɔnssoa asɛyɛde no adesoa. Ɛsɛ sɛ yɛde yɛn ho to Onyankopɔn so, gye No di, na yɛkɔ so. Ɔsoro abɔfo no ahwɛyiye a wɔnnya mmerɛw da, ne wɔn som a wɔde wɔn ho hyɛ mu daa wɔ asase so abɔde no ho no, kyerɛ yɛn sɛnea Onyankopɔn nsa rekyerɛ kwan ama ntwahonan bi a ɛwɔ ntwahonan bi mu no. Ɔkyerɛkyerɛfo Kronkron no reka akyerɛ obiara a ɔyɛ adwuma wɔ Ne dwuma mu no, sɛnea Ɔka kyerɛɛ Kores tete no no sɛ: ‘Mede abɔ wo mu den, ɛwom sɛ na wonnim Me.’”

“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.

«У видении Иезекииля рука Божия была под крыльями херувимов. Это должно научить Его слуг тому, что именно Божественная сила дарует им успех. Он будет действовать вместе с ними, если они отложат беззаконие и станут чистыми сердцем и жизнью. »

“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.

«La brillante lumière qui allait parmi les êtres vivants avec la rapidité de l’éclair représente la promptitude avec laquelle cette œuvre finira par avancer jusqu’à son achèvement. Celui qui ne sommeille point, qui travaille continuellement à l’accomplissement de ses desseins, peut faire progresser harmonieusement sa grande œuvre. Ce qui paraît aux esprits finis, embarrassés et compliqués, la main du Seigneur peut le maintenir dans un ordre parfait. Il peut concevoir des voies et des moyens pour déjouer les desseins des hommes méchants, et il réduira à la confusion les conseils de ceux qui trament le mal contre son peuple. »

“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.

« Frères, ce n’est pas maintenant le temps du deuil et du désespoir, ni le temps de céder au doute et à l’incrédulité. Christ n’est pas maintenant un Sauveur dans le tombeau neuf de Joseph, fermé par une grande pierre et scellé du sceau romain ; nous avons un Sauveur ressuscité. Il est le Roi, le Seigneur des armées ; Il siège entre les chérubins ; et, au milieu des luttes et du tumulte des nations, Il garde encore Son peuple. Celui qui règne dans les cieux est notre Sauveur. Il mesure chaque épreuve. Il surveille le feu de la fournaise qui doit éprouver chaque âme. Quand les forteresses des rois seront renversées, quand les flèches de la colère de Dieu transperceront le cœur de Ses ennemis, Son peuple sera en sécurité dans Ses mains. » Testimonies, volume 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 ffuje ndị na-azọ ọkwa ịbụ n’etiti puku narị otu na iri anọ na anọ ahụ, ma n’ahịrị n’elu ahịrị ahụmahụ ya n’ụlọ nsọ kwekọrọ na ahụmahụ Aịzaya na Jọn n’ime ụlọ nsọ ahụ. Anyị nọ ugbu a n’ule nke ụlọ nsọ, nke abụọ n’ime ule atọ ahụ nke na-akara puku narị otu na iri anọ na anọ ahụ akara. Oge ahụ bụ ime ka e dị ọcha nke Onyeozi nke Ọgbụgba-ndụ na-arụzu n’ime mmezu nke Malakaị isi atọ. Usoro ime ka e dị ọcha nke ule atọ ahụ bụ “oku ọkụ” Malakaị, “oke ọkụ” ahụ “nke ga-anwale mkpụrụ obi ọ bụla.” Mgbe mmụọ ozi nke atọ bịarutere n’October 22, 1844, Onyeozi nke Ọgbụgba-ndụ bịara n’ụlọ nsọ Ya na mberede ma duru ụmụ agbọghọ amamihe nke akụkọ ihe mere eme ahụ banye n’Ebe Kachasị Nsọ, ka O wee kaa ndị Ya kwesịrị ntụkwasị obi akara, ma ụmụ agbọghọ ndị ahụ nke akụkọ ihe mere eme ahụ nupụrụ isi, ma ka ọ na-erule 1856 ngagharị Millerite nke Filadelfịa agbanweela bụrụ ngagharị Millerite nke Laodisia, ma n’afọ 1863 ọ ghọrọ ụka Seventh-day Adventist nke Laodisia.

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.

दोस्रो होइन, तेस्रो स्वर्गदूत, जो २२ अक्टोबर १८४४ मा अचानक आइपुगेका थिए, उनले १८६३ मा आफ्नो उपस्थिति फिर्ता लिए, र त्यसपछि ११ सेप्टेम्बर २००१ मा पुनः फर्किए। पच्चीस वर्षपछि, २२ अक्टोबर १८४४ द्वारा प्रतीकात्मक रूपमा देखाइएको मन्दिरको परीक्षा अहिले फेरि दोहोरिँदै छ। पच्चीस प्रतीकात्मक रूपमा दुई सय पचासको भविष्यवाणीसम्बन्धी दशांश हो, र दुई सय पचास दानिएल ११ का पद एघारदेखि पन्ध्रसम्म प्रतिनिधित्व गरिएको इतिहासको एउटा प्रतीक हो। दुई सय पचास, र पच्चीस, इजकिएलको पवित्रस्थान-दर्शनभित्रको एउटा चक्का हुन्। पच्चीस, बुद्धिमान् र दुष्टहरूको विभाजनको एउटा प्रतीक हो, जो करारका सन्देशवाहकद्वारा सम्पन्न गरिने शुद्धीकरणको कार्यमा प्रतिनिधित्व गरिएको तीन-चरणीय परीक्षाप्रक्रियाको परिपूर्तिमा देखा पर्छ।

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.

மத்தேயு இருபத்தைந்தாம் அதிகாரத்தில் மூன்று உவமைகள் உள்ளன; அந்த ஒவ்வொரு உவமையும், ஒரு இலட்சத்து நாற்பத்திநாலாயிரம் பேரின் முத்திரைக்காலத்தில் ஞானிகளும் துஷ்டர்களும் பிரிக்கப்படுதலைக் குறிப்பிடுகிறது. அந்த அதிகாரத்தில் பிரதிநிதித்துவப்படுத்தப்படும் தேவனுடைய ஜனங்களின் நம்பிக்கை என்னவெனில், அவர்கள் நடுநிசி முழக்கத்தின் செய்தியாகிய எண்ணெயை உடைய ஞானமுள்ள கன்னிகையாக இருக்கக்கூடும் என்பதாகும். அவர்களுக்கு வழங்கப்பட்ட விசேஷத் திறமைகளை, தங்களுடைய தனிப்பட்ட கிருபைக்காலத்தில் நிர்வகிக்கும்படி ஒப்புவிக்கப்பட்ட பொறுப்பில் பயன்படுத்தியதற்காக, அவர்கள் விசுவாசமான ஊழியக்காரனாக நியாயந்தீர்க்கப்படுவார்கள் என்பதே அவர்களுடைய நம்பிக்கை. அவர்களுடைய நம்பிக்கை என்னவெனில், அவர்கள் தேவனுடைய மேய்ச்சலின் ஆடாக, அவருடைய வலதுபக்கத்தில் அமர்த்தப்பட்டவர்களாக நியாயந்தீர்க்கப்படுவார்கள்; அவருடைய இடதுபக்கத்திலுள்ள வெள்ளாடாக அல்ல. இருபத்தைந்து என்பது, ஒரு இலட்சத்து நாற்பத்திநாலாயிரம் பேரின் முத்திரைக்காலத்தில் ஞானிகளும் துஷ்டர்களும் பிரிக்கப்படுதலின் ஒரு குறியீடாகும். இருபத்தைந்து என்பது எசேக்கியேலின் சக்கரங்களில் ஒன்றாகும்.

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.

У двадцять п’ятому році нашого полону, на початку року, десятого дня місяця, на чотирнадцятому році після того, як було вражене місто, того самого дня була на мені рука Господа, і Він привів мене туди. Єзекіїля 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.

Ang ikadalawampu’t limang taon ng pagkabihag ay kinakatawanan ng Oktubre 22, na kinakatawanan ng pagsasara ng isang dispensasyonal na pinto. Noong Oktubre 22, 1844, isang pinto ang nabuksan at isang pinto ang naisara habang ang dalawang pangkat ay pinagbukod.

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.

Ku malaa'ikicha waldaa Filadelfiyaa keessatti argamtiitti akkana jedhii barreessi; Wanti kana jedhu inni qulqulluu taʼe, inni dhugaa taʼe, inni furtuu Daawit qabu, inni banu, namni kam iyyuu cufuu hin dandaʼu; inni cufu, namni kam iyyuu banuu hin dandaʼu; Ani hojii kee nan beeka: kunoo, ani balbala banaa tokko fuula kee dura kaaʼeera, namni kam iyyuu isa cufuu hin dandaʼu; ati humna xinnoo qabdaatii, dubbii koo eegdeetta, maqaa koos hin ganu. Mulʼata 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.

Krisztus azt mondja a filadelfiai gyülekezet angyalának, hogy ismeri cselekedeteiket, és hogy a filadelfiai gyülekezet elé nyitott ajtót adott. Ezt az ajtót „Dávid kulcsa” nyitja meg, az a kulcs, amely Eljákímra helyeztetett.

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.

અને તે દિવસે એવું થશે કે હું મારા સેવક હિલ્કીયાના પુત્ર એલ્યાકીમને બોલાવીશ; અને હું તેને તારો ઝભ્ભો પહેરાવીશ, અને તેને તારો કમરબંધ બાંધી મજબૂત કરીશ, અને હું તારું શાસન તેના હાથે સોંપી દઈશ; અને તે યરુશાલેમના નિવાસીઓ માટે અને યહૂદાના ઘરના માટે પિતા થશે. અને દાવિદના ઘરની કુંજી હું તેના ખભા પર મૂકીશ; તેથી તે ખોલશે, અને કોઈ બંધ નહીં કરે; અને તે બંધ કરશે, અને કોઈ ખોલશે નહીં. યશાયા 22:20–22.

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

Moo Eliakim a wɔfrɛ no no, wɔyi no fi ɔbɔnefo Shebna ho.

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.

Bwana MUNGU wa majeshi asema hivi: Nenda, ukamfikie mtunza-hazina huyu, yaani Shebna, aliye msimamizi wa nyumba, ukamwambie, Una nini hapa? nawe una nani hapa, hata ukajichimbia kaburi hapa, kama yeye ajichimbiaye kaburi mahali pa juu, na kujichongea makao mwambani? Tazama, Bwana atakuchukua na kukupeleka mbali kwa utumwa mkuu, naye hakika atakufunika. Hakika atakuzungusha-zungusha kwa nguvu, na kukutupia kama mpira katika nchi iliyo kubwa; huko ndipo utakakokufa, na huko magari ya utukufu wako yatakuwa aibu ya nyumba ya bwana wako. Isaya 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.

ការបំបែកព្រហ្មចារីប្រាជ្ញា និងព្រហ្មចារីល្ងង់ ដែលបានបំពេញការប្រៀបប្រដូចអំពី Shebna និង Eliakim នោះ បានសម្រេចឡើងនៅថ្ងៃទី 22 ខែតុលា ឆ្នាំ 1844 ហើយក៏ដូចគ្នានៅក្នុងឆ្នាំទីម្ភៃប្រាំនៃការជាប់ជានិរទេសរបស់ Jehoiachin ដែលគឺថ្ងៃទី 22 ខែតុលា ឆ្នាំ 573 មុន គ.ស.។ ក្នុងអេសេគាល ជំពូក 8 មនុស្សអាក្រក់នៅក្នុង Adventism ដែលត្រូវបានតំណាងដោយក្រុងយេរូសាឡឹម ត្រូវបានតំណាងដោយបុរសម្ភៃប្រាំនាក់កំពុងក្រាបថ្វាយបង្គំព្រះអាទិត្យ។ ការបំផ្លាញក្រុងយេរូសាឡឹមតំណាងឱ្យច្បាប់ថ្ងៃអាទិត្យ ដែលក៏ជាសញ្ញាសម្គាល់ផ្លូវដែលបញ្ចប់ពេលវេលានៃការបោះត្រារបស់មួយសែនបួនម៉ឺនបួនពាន់នាក់ផងដែរ។ ពេលវេលានៃការបោះត្រានោះបានចាប់ផ្តើមនៅថ្ងៃទី 11 ខែកញ្ញា ឆ្នាំ 2001 ហើយព្រះយេស៊ូវគឺទាំង Alpha និង Omega ដូច្នេះថ្ងៃទី 11 ខែកញ្ញា ឆ្នាំ 2001 ជាការចាប់ផ្តើមនៃការបោះត្រា ក៏បង្ហាញអំពីទីបញ្ចប់ដែរ គឺនៅពេលច្បាប់ថ្ងៃអាទិត្យ។

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.

Le 11 septembre 2001 fut préfiguré par les assemblées de Minneapolis de 1888, car Sœur White indique que, lorsque les grands immeubles de New York s’effondrèrent lors du 11 septembre, Apocalypse 18:1–3 s’accomplit. En ce temps-là, comme en 1888, elle identifia l’ange d’Apocalypse dix-huit comme étant descendu pour éclairer la terre de sa gloire. La rébellion de 1888, elle l’aligna sur la rébellion de Koré, Dathan et Abiram, auxquels se joignirent aussi deux cent cinquante hommes de renom dans leur apostasie. Les deux cent cinquante rebelles de la rébellion de Koré et de ses compagnons, dans l’histoire initiale de l’ancien Israël, préfiguraient les vingt-cinq hommes qui se prosternaient devant le soleil à la fin de l’ancien Israël.

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.

پنج‌وپنج رهبرِ ادونتیسمِ لائودیکیه‌ای که در برابرِ قانونِ یکشنبه سر فرود می‌آورند، و دویست‌وپنجاه تن در ۱۱ سپتامبر، زمانِ مُهرشدن را با نمادِ بیست‌وپنج آشکار می‌سازد؛ یعنی نمادِ جداییِ حکیمان از شریران، تا آغاز و پایانِ زمانِ مُهرشدن را مشخص کند. خواه آن دویست‌وپنجاه یاغی در زمانِ موسی باشد، یا آن بیست‌وپنج مرد در بابِ هشتمِ حزقیال، یا سه شاهدِ جدایی در بابِ بیست‌وپنجمِ متی، یا سالِ بیست‌وپنجمِ اسارت در حزقیالِ چهل؛ همهٔ تجلیاتِ نمادِ بیست‌وپنج با سه دورهٔ دویست‌وپنجاه‌ساله که به‌ترتیب در سال‌های ۲۰۷ پیش از میلاد، ۳۱۳، و ۲۰۲۶ به پایان رسیدند، همسو هستند.

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.

Vinte e cinco é, por assim dizer, um eixo de vinte e cinco que conduz todas as linhas de vinte e cinco à perfeição. Torna-se uma das chaves proféticas do reino dadas a Pedro para trazer clareza à história oculta do versículo quarenta. Tem sido repetidamente estabelecido, por mais de três testemunhas, que os versículos dez a quinze de Daniel onze representam uma linha que abrange a história desde 1989 até a lei dominical, a qual é a história oculta do versículo quarenta. O Leão da tribo de Judá está agora deslacrando as rodas de Ezequiel, ao abrir a história oculta que levará à consumação da mensagem do Clamor da Meia-Noite dos últimos dias.

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.

Dans les articles qui suivent, nous continuerons à identifier les roues d’Ézéchiel, lesquelles représentent l’interaction complexe des hommes dans les derniers jours. Ézéchiel, chapitre un, placé au début de cet article, ainsi que le passage correspondant tiré des Testimonies, volume cinq, exposés ici, constitueront notre point de référence constant au fur et à mesure que nous avancerons dans les articles. Lorsque les roues seront présentées à leur place propre, avec leurs intersections appropriées avec les autres roues de l’histoire prophétique, nous démontrerons que les trois cent quatre-vingt-onze ans et quinze jours qui ont donné puissance au premier ange le 11 août 1840 sont également représentés par Ézéchiel comme trois cent quatre-vingt-dix ans, reliés à l’année et demie du siège de Jérusalem; et que l’arrivée de cette lumière prophétique identifie l’élévation de l’enseigne des cent quarante-quatre mille.

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.

يوليو 27، 1299 إلى 1337 يمثّل ثمانيةً وثلاثين عامًا في بداية المئة والخمسين سنة (الخمسة الأشهر) المذكورة في رؤيا 9: 10. وترتبط تلك المئة والخمسون سنة بالثلاثمئة والحادية والتسعين سنة والخمسة عشر يومًا المذكورة في الآية 15. وهكذا فإن بداية الفترتين تؤلّف خطًّا نبويًّا واحدًا اختتم في إتمام تنبؤ يوشيا لِتش لعامَي 1838 و1840، وميّز نهوض الحركة الميلرية وتمكينها. وذلك التاريخ في بداية الأدفنتية يَسِم نهوض المئة والأربعة والأربعين ألفًا كرايةٍ قبل قانون الأحد. وهكذا فإن ثلاثمئة وتسعين سنة حزقيال، وسنةً ونصفًا (1.5) من حصار أورشليم، يحددان نهاية خط النبوة الذي بدأ في 1299.

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

Ek sou dit die moeite werd ag om die gedeelte uit Testimonies, deel vyf, voorafgaand aan die volgende artikel in oënskou te neem.