Ezekiel is identified as the “mourning prophet” for he is a symbol of the one hundred and forty-four thousand, who in chapter nine of his book are mourning (sighing and crying) for the abominations done in the land and in the church. In the passage from Testimonies we cited in the last article Sister White penned, “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.”
Ezekiel dia fantatra ho “mpaminany mitomany,” satria izy dia tandindon’ireo iray hetsy sy efatra arivo sy efatra alina, izay ao amin’ny toko fahasivy amin’ny bokiny dia misaona (misento sy mitaraina) noho ny fahavetavetana atao ao amin’ny tany sy ao amin’ny fiangonana. Ao amin’ilay andalan-teny avy ao amin’ny Testimonies izay notanisainay tao amin’ny lahatsoratra farany, dia nosoratan-dRahavavy White hoe: “Ny mpaminany tenany dia vahiny tao amin’ny tany vahiny, izay nanjakan’ny fitiavan-daza tsy manam-petra sy ny habibiana feno hasiahana. Izay hitany sy reny momba ny jadona sy ny faharatsian’ny olombelona dia nampahory ny fanahiny, ka nisaona mafy andro aman’alina izy.”
The one hundred and forty-four thousand are the “outcasts of Israel,” who were scattered, as represented by Ezekiel being taken into captivity. The sealing process represented in Ezekiel nine is the same as Revelation seven, and both those chapters are represented as taking place in the latter days.
I-ikhulu namashumi amane lane lezinkulungwane bangabo “abaxoshiwe bako-Israyeli,” abahlakazeka, njengokumelwa ngokuthunjwa kukaHezekeli. Inqubo yokubekwa uphawu emelwe kuHezekeli isahluko sesishiyagalolunye iyefana naleyo yesAmbulo isahluko sesikhombisa, futhi zombili lezo zahluko zimelwa njengesezenzeka ezinsukwini zokugcina.
“This sealing of the servants of God is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.
« Ce scellement des serviteurs de Dieu est le même que celui qui fut montré à Ézéchiel en vision. » Testimonies to Ministers, 445.
From the throne, God directs the cherubim who in turn manage the wheels. Ezekiel was to understand from the vision that God was in control, even in the period when everything appeared to be in confusion. Sister White says “in like manner” after setting forth the structure of God on the throne, directing the cherubim who managed the affairs of earth, as she describes John in the sanctuary where Christ walked among the seven churches. Ezekiel and John are symbols of those who live in the sealing time of the one hundred and forty-four thousand who, as inspiration records, “The scenes to be enacted in our world are not yet even dreamed of.”
Troni i Tij, Perëndia i drejton kerubinët, të cilët nga ana e tyre i qeverisin rrotat. Ezekieli duhej të kuptonte nga vegimi se Perëndia ishte në kontroll, edhe në periudhën kur gjithçka dukej se ishte në pështjellim. Motra White thotë “në të njëjtën mënyrë”, pasi paraqet strukturën e Perëndisë mbi fron, duke drejtuar kerubinët që administronin punët e tokës, ashtu siç përshkruan Gjonin në shenjtërore, ku Krishti ecte midis shtatë kishave. Ezekieli dhe Gjoni janë simbole të atyre që jetojnë në kohën e vulosjes së njëqind e dyzet e katër mijëve, për të cilët, siç shënon frymëzimi, “Skenat që do të zhvillohen në botën tonë ende nuk janë as të ëndërruara.”
Certainly when Sister White penned those words, those words were true, but in the sealing time they find their perfect fulfillment. Twenty years ago or so, would you have thought that what is now transpiring in the world in conjunction with the swarming of the locusts of Islam? Locusts as a symbol of Islam in chapter nine of Revelation includes the migration in nature of the Locusts of northern Africa. Those swarming locusts of Africa's migration path aligns with the geography that was taken over by Islam. Islam is a descendant of Ishmael, and Ishmael’s mother was Hagar. Hagar means “flight” or “to flee.” In Arabic the name is usually rendered Hajar (هاجر), and it is connected to the same root that gives us Hijra (the migration/flight of Muhammad). The roots of Islam are associated with not only the swarming of locusts, but the roots include the meaning of migration. Did anyone ever dream that illegal immigration was a manifestation of the locust of Islam?
أكيدةً، حينما دوَّنت الأخت وايت تلك الكلمات، كانت تلك الكلمات حقًّا؛ غير أنها في زمن الختم تجد كمال إتمامها. قبل نحو عشرين عامًا، هل كان يخطر ببالكم أن ما يجري الآن في العالم مرتبطٌ بسُرْبان جراد الإسلام؟ إن الجراد، بوصفه رمزًا للإسلام في الإصحاح التاسع من سفر الرؤيا، يشمل في الطبيعة هجرة جراد شمال أفريقيا. وإن أسراب الجراد تلك، في مسار هجرتها بأفريقيا، تتوافق مع الجغرافيا التي استولى عليها الإسلام. والإسلام من نسل إسماعيل، وكانت أم إسماعيل هاجر. واسم هاجر يعني «الفرار» أو «الهروب». وفي العربية يُورَد الاسم عادةً بصيغة هاجر (هاجر)، وهو مرتبط بالجذر نفسه الذي يعطينا كلمة «الهجرة» (هجرة/فرار محمد). فجذور الإسلام مقترنة لا بسُرْبان الجراد فحسب، بل تشتمل جذوره أيضًا على معنى الهجرة. فهل كان أحدٌ يحلم يومًا بأن الهجرة غير الشرعية كانت مظهرًا من مظاهر جراد الإسلام؟
Did anyone dream that the global communists would form an alliance with the Islamic hordes? Both Islam and the globalists dragon power ascend from the bottomless pit in Revelation 9/11 respectively, and the bottomless pit represents a manifestation of satanic power. Both of the current allies are instruments of Satan according to the Scriptures of truth.
Gininip ba ninuman na ang mga pandaigdigang komunista ay bubuo ng isang pakikipag-alyansa sa mga pulutong ng Islam? Kapuwa ang Islam at ang kapangyarihang dragon ng mga globalista ay umaahon mula sa walang hanggang kalaliman sa Apocalipsis 9/11 ayon sa pagkakabanggit, at ang walang hanggang kalaliman ay kumakatawan sa isang pagpapamalas ng kapangyarihang sataniko. Kapuwa ng mga kasalukuyang magkakampi ay mga kasangkapan ni Satanas ayon sa mga Kasulatan ng katotohanan.
“‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.
“‘Mbé npe bu testimony ea bona.’ Nako eo lipaki tse peli li neng li tshwanetse ho porofeta li apere mekotla e ile ea fela ka 1798. Ha li ne li atamela qetellong ea mosebetsi oa tsona lefifing, ho ne ho tshwanetse ho etsoa ntoa khahlanong le tsona ke matla a emeloang e le ‘sebata se nyolohang sekoting se se nang botebo.’ Linaheng tse ngata tsa Europe, ka makholo a lilemo, mebuso e neng e busa Kerekeng le Mmusong e ne e laoloa ke Satane ka mokgwa oa bopapa. Empa mona ho hlahisoa ponahatso e ncha ea matla a bosatane.” The Great Controversy, 268.
Sister White here identifies the arrival of socialism in the French Revolution period, while also noting that Satan also controls the papal power. The papal power also comes out of the bottomless pit in Revelation seventeen and in chapter nine of Revelation, Islam is the smoke which came from the bottomless pit. The point still remains; did inspiration truly mean, “The scenes to be enacted in our world are not yet even dreamed of?” Who dreamed that Islam would now be spread across Europe and now descending upon the Americas? Did you dream the locusts would be spread across the globe by the globalists of the United Nations, the European Union and the democratic party of the United States?
La Soeur White identifie ici l’arrivée du socialisme durant la période de la Révolution française, tout en notant également que Satan contrôle aussi le pouvoir papal. Le pouvoir papal aussi monte de l’abîme dans Apocalypse dix-sept, et au chapitre neuf de l’Apocalypse, l’islam est la fumée qui est montée de l’abîme. Le point demeure néanmoins : l’Inspiration entendait-elle véritablement dire : « Les scènes qui doivent se dérouler dans notre monde ne sont pas même encore rêvées » ? Qui avait imaginé que l’islam serait maintenant répandu à travers l’Europe et qu’il descendrait maintenant sur les Amériques ? Aviez-vous imaginé que les sauterelles seraient répandues à travers le globe par les mondialistes des Nations Unies, de l’Union européenne et du parti démocrate des États-Unis ?
Who dreamed that the educational institutions would be overcome by the communist and Islamic alliance that is now being paid for by tax dollars of citizens that never intended their tax dollars would be employed to destroy the nation supplying the tax dollars.
Ni nani aliyewahi kuota kwamba taasisi za elimu zingeshindwa na muungano wa kikomunisti na Kiislamu ambao sasa unafadhiliwa kwa fedha za kodi za raia ambao kamwe hawakukusudia kwamba fedha zao za kodi zingetumiwa kuangamiza taifa linalotoa fedha hizo za kodi.
Who dreamed Great Britain would promote an uphold white girls being gang raped, kidnapped and imprisoned and murdered by Islam? Many point out the fact that every communist system ever located in human history has been a complete failure, but the fruit of the socialism of Britain is as much a condemnation of socialism, as the failure of the system’s economic and political philosophies.
Qui aurait imaginé que la Grande-Bretagne en viendrait à favoriser et à défendre le viol collectif de jeunes filles blanches, leur enlèvement, leur séquestration et leur meurtre par l’islam ? Beaucoup soulignent le fait que tout système communiste jamais apparu dans l’histoire humaine a été un échec complet, mais le fruit du socialisme de la Grande-Bretagne constitue une condamnation du socialisme tout autant que l’échec des philosophies économiques et politiques de ce système.
Who would have dreamed that the merchants of the earth would be allowed to introduce poisons to accomplish mass murder of over seventeen million people?
Qui aurait imaginé que les marchands de la terre seraient autorisés à introduire des poisons afin de perpétrer le meurtre de masse de plus de dix-sept millions de personnes ?
Who dreamed men such as George Soros, Bill Gates and Anthony Fauci would be allowed to accomplish their demonic deeds of evil with absolutely no consequences?
谁能想到，像乔治·索罗斯、比尔·盖茨和安东尼·福奇这样的人，竟会被容许犯下他们那恶魔般的邪恶行径，而完全不受任何惩罚？
When Sister White stated the scenes enacted would not be dreamed about, she did so in the context of the sealing time of the one hundred and forty-four thousand. She was following her comments on Christ warning in Matthew twenty-four where she recorded, “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.”
Lorsque sœur White déclara que les scènes qui se dérouleraient ne seraient pas même imaginées en rêve, elle le fit dans le contexte du temps du scellement des cent quarante-quatre mille. Elle poursuivait ses remarques au sujet de l’avertissement du Christ dans Matthieu vingt-quatre, où elle écrivit : « Ces leçons sont pour notre profit. Nous devons affermir notre foi en Dieu, car il est juste devant nous un temps qui mettra à l’épreuve l’âme des hommes. Le Christ, sur le mont des Oliviers, retraça les jugements redoutables qui devaient précéder sa seconde venue. »
The lessons she had just referred to were the illustrations of both Ezekiel and John in the sanctuary learning to understand that God is in control of all things. In the confusion and rebellion that is now under way, a confusion and rebellion that will only escalate as history moves forward, those who are God’s messengers, as represented by not only Ezekiel and John in the temple, but also Isaiah will only navigate the history in a fashion that glorifies the Lord if they understand that even the things we never dreamed of are still under the control of God.
ꯃꯍꯥꯛꯅ ꯍꯧꯖꯤꯛ ꯔꯥꯕꯥ ꯍꯧꯖꯤꯛꯄ ꯃꯍꯥꯛꯂꯤꯕꯥ ꯃꯍꯥꯛꯇꯒꯤ ꯃꯑꯣꯟꯕꯥ ꯑꯁꯤ, ꯑꯩꯖꯤꯀꯤꯑꯦꯜ ꯑꯃꯁꯨꯡ ꯖꯣꯟꯅ ꯁꯥꯟꯇ꯭ꯑꯨꯋꯦꯔꯤꯗ ꯂꯩꯔꯤꯕꯥ ꯃꯑꯣꯟꯕꯥꯁꯤꯡꯒꯤ ꯎꯠꯂꯤꯕꯥ ꯃꯁꯥꯜꯁꯤ ꯑꯃꯥ ꯑꯃꯒꯤ ꯃꯈꯜ ꯄꯨꯝꯅꯃꯛꯇ ꯑꯇꯣꯞꯄꯥ ꯃꯄꯨ ꯑꯅꯤꯅꯥ ꯍꯪꯒꯗꯧꯔꯤ ꯍꯥꯏꯕꯥ ꯈꯪꯍꯟꯕꯥꯒꯤ ꯃꯁꯥꯜꯁꯤ ꯑꯣꯏꯔꯦ꯫ ꯍꯧꯖꯤꯛ ꯍꯧꯔꯛꯂꯤꯕꯥ ꯑꯁꯥꯔꯕꯥ ꯑꯃꯁꯨꯡ ꯂꯥꯟ ꯑꯁꯤꯗ, ꯃꯇꯝ ꯃꯈꯥ ꯆꯠꯂꯛꯄꯥꯗ ꯂꯩꯅ-ꯂꯥꯅ ꯍꯦꯟꯒꯠꯆꯤꯜꯂꯛꯄꯅꯤ, ꯑꯇꯣꯞꯄꯥ ꯑꯩꯖꯤꯀꯤꯑꯦꯜ ꯑꯃꯁꯨꯡ ꯖꯣꯟ ꯇꯦꯝꯄꯜꯗ ꯎꯠꯂꯤꯕꯥꯁꯤꯡꯒꯤ ꯃꯈꯜꯇ ꯑꯃꯨꯛ ꯏꯁꯥꯏꯌꯥꯁꯨ ꯃꯁꯥꯛ ꯑꯣꯏꯅ ꯈꯪꯍꯜꯂꯤꯕꯥ, ꯑꯇꯣꯞꯄꯥ ꯈ꯭ꯔꯤꯁꯇ ꯆꯥꯡꯌꯥꯅꯕꯥꯒꯤ ꯑꯦꯈꯣꯏꯒꯤ ꯌꯥꯝꯅ ꯈꯟꯗꯕꯥ ꯃꯁꯤꯁꯨ ꯑꯇꯣꯞꯄꯥ ꯃꯄꯨꯒꯤ ꯃꯄꯥꯟꯗ ꯂꯩꯔꯦ ꯍꯥꯏꯕꯥ ꯈꯪꯕꯥ ꯃꯇꯝꯗꯃꯛ ꯃꯍꯥꯛꯀꯤ ꯄꯥꯎꯈꯨꯝ ꯄꯤꯕꯥꯁꯤꯡꯅ ꯑꯗꯨꯒꯨꯝꯕꯥ ꯃꯑꯣꯡ ꯑꯁꯤꯗ ꯃꯍꯧꯁꯥꯅ ꯂꯣꯔꯠꯇ ꯃꯄꯨꯡ ꯐꯥꯕꯥ ꯄꯥꯝꯕꯥ ꯃꯇꯝꯗꯃꯛ ꯆꯠꯂꯛꯄꯥ ꯉꯝꯒꯅꯤ꯫
Those wheels intersecting the other wheels include the events that were never dreamed of, and they are the events that transpire in the sealing time that began on 9/11. The lessons that are to be learned are only learned by those who by faith enter into the Most Holy Place and see Christ and His light shining from the Ark of the Covenant. When that glory is viewed as represented by Daniel in chapter ten, the class that is benefitted from the light is separated from those who fled from the vision.
Mavili ayo ya kutingamana na mavili mankaka maingidyelamo makambu oyo etikalaki kutu kokanisa te, mpe yango nde makambu oyo esalemaka na ntango ya kotya elembo oyo ebandaki na 9/11. Mateya oyo esengeli koyekolama eyekolamaka kaka na baoyo oyo, na nzela ya kondima, bakotaka na Esika Eleki Bosantu mpe bamonaka Klisto ná pole na Ye kongenga uta na Sanduku ya Boyokani. Tango nkembo yango emonami ndenge Daniele azali komonisa yango na mokapo ya zomi, etuluku oyo ezwi litomba na pole ekabolami na baoyo bakimaki longwa na emonaneli yango.
And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:7.
Ah, mi Daniel nko ara na mihuu maono hayo; kwa maana wale watu waliokuwa pamoja nami hawakuyaona maono hayo; lakini tetemeko kubwa liliwapata, hata wakakimbia na kujificha. Danieli 10:7.
There is much more to be derived from the passage in the previous article, but we will address a wheel as we close this article. We have noted in the last article the symbolism of the number twenty-five and before that we spent time on the number thirty. The light from the book of Ezekiel is not simply symbolic numbers, but it is worthwhile to first familiarize ourselves with some of those numerical symbols before beginning to bring some clarity out of the confusion.
Nkọwa dị ukwuu karị ka a pụrụ ịdọta n’ime akụkụ Akwụkwọ Nsọ ahụ e kwuru na isiokwu gara aga, ma ka anyị na-emechi isiokwu a, anyị ga-atụle otu wheel. Anyị achọpụtala n’isiokwu gara aga ihe nnọchianya nke ọnụọgụ iri abụọ na ise, ma tupu ahụ anyị nọrọ oge na ọnụọgụ iri atọ. Ìhè si n’akwụkwọ Ezikiel abụghị nanị ọnụọgụ nnọchianya, ma ọ bara uru ka ebu ụzọ mee onwe anyị ka anyị mara nke ọma ụfọdụ n’ime ihe nnọchianya ọnụọgụ ahụ tupu anyị amalite iweta nkọwa doro anya site n’etiti mgbagwoju anya ahụ.
Seventeen
Seventeen
The three two-hundred and fifty-year prophecies identify a seventeen-year period that begins at the end of the history of the church of Smyrna. From 313 to 330, seventeen years typify the setting up of the image of the beast.
Le tre profezie di duecentocinquant’anni individuano un periodo di diciassette anni che ha inizio alla fine della storia della chiesa di Smirne. Dal 313 al 330, diciassette anni prefigurano l’erezione dell’immagine della bestia.
The two hundred and fifty years that began in 457 BC ended in 207 BC, ten years after the battle of Raphia and seven years before the battle of Panium. From Raphia to Panium was seventeen years, and it represents the hidden history of verse forty as set forth in verses eleven through fifteen of Daniel eleven.
Miaka mia mbili na hamsini iliyoanza mwaka 457 KK ilimalizika mwaka 207 KK, miaka kumi baada ya vita vya Raphia na miaka saba kabla ya vita vya Panium. Tangu Raphia hadi Panium kulikuwa na miaka kumi na saba, nayo yawakilisha historia iliyofichika ya aya ya arobaini kama ilivyowekwa katika aya ya kumi na moja hadi ya kumi na tano za Danieli kumi na moja.
Ptolemy IV Philopator (also known as Ptolemy IV) was the ruler who won the Battle of Raphia in 217 BC. He reigned as king (and pharaoh) of Ptolemaic Egypt from 221 BC to 204 BC, thus he reigned for seventeen years. He began his reign before the battle of Raphia, but died before the battle of Panium.
𐤐𐤕𐤋𐤌𐤉 𐤓𐤁𐤉𐤏 𐤐𐤉𐤋𐤅𐤐𐤀𐤈𐤅𐤓 (𐤀𐤐 𐤉𐤃𐤏 𐤊𐤌𐤅 𐤐𐤕𐤋𐤌𐤉 𐤓𐤁𐤉𐤏) 𐤀𐤉𐤀 𐤄𐤌𐤅𐤔𐤋 𐤀𐤔𐤓 𐤆𐤊𐤄 𐤁𐤌𐤒𐤓𐤁𐤕 𐤓𐤐𐤉𐤀 𐤁𐤔𐤍𐤕 217 𐤋𐤐𐤍𐤉 𐤄𐤎𐤐𐤉𐤓𐤄. 𐤄𐤅𐤀 𐤌𐤋𐤊 𐤊𐤌𐤋𐤊 (𐤅𐤊𐤐𐤓𐤏𐤄) 𐤏𐤋 𐤌𐤑𐤓𐤉𐤌 𐤄𐤐𐤕𐤋𐤌𐤉𐤀𐤉𐤕 𐤌𐤔𐤍𐤕 221 𐤋𐤐𐤍𐤉 𐤄𐤎𐤐𐤉𐤓𐤄 𐤏𐤃 𐤔𐤍𐤕 204 𐤋𐤐𐤍𐤉 𐤄𐤎𐤐𐤉𐤓𐤄, 𐤅𐤋𐤊𐤍 𐤌𐤋𐤊 𐤔𐤁𐤏 𐤏𐤎𐤓𐤄 𐤔𐤍𐤉𐤌. 𐤄𐤅𐤀 𐤄𐤇𐤋 𐤌𐤋𐤊𐤅𐤕𐤅 𐤋𐤐𐤍𐤉 𐤌𐤒𐤓𐤁𐤕 𐤓𐤐𐤉𐤀, 𐤀𐤊 𐤌𐤕 𐤋𐤐𐤍𐤉 𐤌𐤒𐤓𐤁𐤕 𐤐𐤍𐤉𐤅𐤌.
The battle of Raphia representing the Ukrainian War began in 2014 when the United States brought about a color revolution in the Ukraine. Ptolemy IV, the king of the south typifies Vladimir Putin, who began his reign in 2000, the year before the sealing of the one hundred and forty-four thousand in 2001 began. As with Ptolemy, Putin began to reign before the Ukrainian war, typified by the battle of Raphia beginning in 2014. Before Panium, Putin, as typified by Ptolemy, is removed. Putin began to reign in 2000, thus aligning with the beginning of the sealing time that began the next year in 2001. Seventeen symbolic years as represented by Ptolemy identifies the period Putin reigns, and he does so during the sealing time.
Mapambano ya Raphia yanayowakilisha Vita vya Ukrainia yalianza mwaka 2014, wakati Marekani ilipoleta mapinduzi ya rangi nchini Ukrainia. Ptolemy wa Nne, mfalme wa kusini, anamwakilisha kwa mfano Vladimir Putin, aliyeanza kutawala mwaka 2000, mwaka mmoja kabla ya kutiwa muhuri kwa wale mia moja arobaini na nne elfu kuanza mwaka 2001. Kama ilivyokuwa kwa Ptolemy, Putin alianza kutawala kabla ya vita vya Ukrainia, vinavyowakilishwa kwa mfano na mapambano ya Raphia yaliyoanza mwaka 2014. Kabla ya Panium, Putin, kama anavyowakilishwa kwa mfano na Ptolemy, anaondolewa. Putin alianza kutawala mwaka 2000, hivyo akipatana na mwanzo wa wakati wa kutiwa muhuri ulioanza mwaka uliofuata, 2001. Miaka kumi na saba ya kiishara, kama inavyowakilishwa na Ptolemy, hutambulisha kipindi ambacho Putin anatawala, naye hufanya hivyo wakati wa kutiwa muhuri.
Trump represented by the conclusion of the two hundred and fifty years that began in 457 BC is located in the same hidden history as Putin, a history that is seventeen years long beginning at the battle of Raphia. The dragon (Putin) and false prophet (Trump) are located within the hidden history. In that history the beast, represented as “the robbers of thy people” symbolizing the papal power is located at the end of the seventeen years from Raphia to Panium.
Trump, représenté par l’achèvement des deux cent cinquante années commencées en 457 av. J.-C., se situe dans la même histoire cachée que Poutine, une histoire d’une durée de dix-sept ans commençant à la bataille de Raphia. Le dragon (Poutine) et le faux prophète (Trump) se trouvent dans l’histoire cachée. Dans cette histoire, la bête, représentée comme « les violents de ton peuple », symbolisant la puissance papale, se situe à la fin des dix-sept années allant de Raphia à Panium.
The year 321 represents the Sunday law in the United States, and 321 is located within a seventeen-year period from the Edict of Milan in 313 unto the division of the empire in 330.
ឆ្នាំ 321 តំណាងឲ្យច្បាប់ថ្ងៃអាទិត្យនៅសហរដ្ឋអាមេរិក ហើយឆ្នាំ 321 ស្ថិតនៅក្នុងអំឡុងពេលដប់ប្រាំពីរឆ្នាំ ចាប់ពីព្រះរាជក្រឹត្យទីក្រុងមីឡាននៅឆ្នាំ 313 រហូតដល់ការបែងចែកនៃចក្រភពនៅឆ្នាំ 330។
The history represented from Josiah’s Great Passover as it is called, begins the seventeenth Jubilee cycle of the Jews. From Josiah’s Passover, which is the greatest revival in the Old Testament unto October 22, represents the Millerite history from August 11, 1840 unto October 22, 1844, but more importantly it represents the history of 9/11 unto the Sunday law. The sealing time of the one hundred and forty-four thousand is represented by the seventeenth Jubilee cycle from Josiah unto October 22. Seventeen is a symbol associated with the major events of the sealing time, and the number seventeen is a point where Ezekiel’s wheels intersect.
Ebiro byerekanwa okuva ku Kiwukulu kya Yosiya, nga bwe kiyitibwa, bitandika omuddiring’anwa gwa Yubireyo ogw’ekkumi n’omusanvu ogw’Abayudaaya. Okuva ku Kiwukulu kya Yosiya, kye kizuukiza ekisinga obukulu mu Ndagaano Enkadde, okutuuka ku Okitobba 22, kikiikirira ebyafaayo by’AbaMiller okuva ku Agusito 11, 1840 okutuuka ku Okitobba 22, 1844, naye ekisinga obukulu kikiikirira ebyafaayo okuva ku 9/11 okutuuka ku Sunday law. Ekiseera eky’okusiba akabonero ku kikumi mu amakumi ana mu enkumi n’enkumi bina kikiikirirwa omuddiring’anwa gwa Yubireyo ogw’ekkumi n’omusanvu okuva ku Yosiya okutuuka ku Okitobba 22. Kkumi na musanvu kabonero akakwataganyizibwa n’ebintu ebikulu eby’ekiseera eky’okusiba akabonero, era omuwendo kkumi na musanvu kye kifo we zisigalira ennamuziga za Ezeekyeri.
In the hidden history of verse forty of Daniel, as represented in verses ten through fifteen of the same chapter the dragon is associated with the number “17” by Ptolemy’s reign. The history of verses eleven’s battle of Raphia unto verse fifteen’s battle of Raphia is “17” years. That history places Donald Trump in the middle of the seventeen years represented by those two battles. The image of the beast that is formed and set up by Trump in the United States is represented by “17” years from 313 to 330. In verse one of chapter one Ezekiel is in the thirtieth year of the “17th” Jubilee cycle. Did you ever dream that the number seventeen represented one of the wheels Ezekiel saw in the Most Holy Place?
Dans l’histoire cachée du verset quarante de Daniel, telle qu’elle est représentée aux versets dix à quinze du même chapitre, le dragon est associé au nombre « 17 » par le règne de Ptolémée. L’histoire qui va de la bataille de Raphia au verset onze jusqu’à la bataille de Raphia au verset quinze est de « 17 » ans. Cette histoire place Donald Trump au milieu des dix-sept années représentées par ces deux batailles. L’image de la bête qui est formée et dressée par Trump aux États-Unis est représentée par « 17 » années, de 313 à 330. Au verset un du chapitre un, Ézéchiel se trouve dans la trentième année du « 17e » cycle jubilaire. Avez-vous jamais imaginé que le nombre dix-sept représentait l’une des roues qu’Ézéchiel vit dans le Très-Saint ?
Ezekiel is a symbol of those during the sealing time who have by faith entered into the Most Holy Place. They are Peter’s priests.
Ézéchiel est un symbole de ceux qui, durant le temps du scellement, sont entrés par la foi dans le lieu très saint. Ils sont les prêtres de Pierre.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Ninyi pia, kama mawe yaliyo hai, mnajengwa kuwa nyumba ya rohoni, ukuhani mtakatifu, ili kutoa dhabihu za rohoni, zinazokubalika kwa Mungu kwa njia ya Yesu Kristo. 1 Petro 2:5.
They have been commissioned to present a message to God’s former covenant people who are then being passed by, though they are forewarned, God’s former covenant people will not see or hear.
Elles ont été mandatées pour présenter un message à l’ancien peuple de l’alliance de Dieu, qui est alors laissé de côté ; bien qu’il en soit averti d’avance, l’ancien peuple de l’alliance de Dieu ne verra ni n’entendra.
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. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Ezekiel 3:3–9.
Et il me dit : Fils de l’homme, fais manger ton ventre, et remplis tes entrailles de ce rouleau que je te donne. Alors je le mangeai ; et il fut dans ma bouche doux comme du miel. Et il me dit : Fils de l’homme, va, rends-toi vers la maison d’Israël, et parle-leur avec mes paroles. Car tu n’es pas envoyé vers un peuple au langage obscur et à la langue difficile, mais vers la maison d’Israël ; ni vers de nombreux peuples au langage obscur et à la langue difficile, dont tu ne pourrais comprendre les paroles. Certainement, si je t’avais envoyé vers eux, ils t’auraient écouté. Mais la maison d’Israël ne voudra pas t’écouter, parce qu’ils ne veulent pas m’écouter : car toute la maison d’Israël a le front impudent et le cœur endurci. Voici, j’ai rendu ton visage ferme contre leurs visages, et ton front ferme contre leurs fronts. J’ai rendu ton front comme le diamant, plus dur que le silex : ne les crains point, et ne sois point effrayé de leurs regards, quoique ce soit une maison rebelle. Ézéchiel 3:3–9.
Ezekiel is directed to proclaim a message to the former covenant people as represented by the Protestants of Millerite history and the Laodicean Seventh-day Adventist church in the latter days. If he refuses to proclaim the message the blood of those left unwarned will be upon him.
ეზეკიელს ევალება, აუწყოს უწყება ყოფილი აღთქმის ხალხს, რომელთაც წარმოადგენენ მილერიტული ისტორიის პროტესტანტები და უკანასკნელ დღეებში ლაოდიკიის მეშვიდე დღის ადვენტისტთა ეკლესია. თუ იგი უარს იტყვის ამ უწყების გამოცხადებაზე, გაუფრთხილებლად დატოვებულთა სისხლი მას დაედება.
Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me. When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul. Again, When a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand. Nevertheless if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul. Ezekiel 3:17–21.
ᱢᱟᱱᱣᱟ ᱦᱚᱱ, ᱤᱥᱨᱟᱭᱮᱞ ᱚᱲᱟᱜ ᱞᱟᱹᱜᱤᱫ ᱤᱧ ᱟᱢᱠᱮ ᱢᱤᱫ ᱡᱟᱜᱣᱟᱨᱟᱹ ᱵᱟᱱᱟᱣ ᱠᱟᱫᱟ; ᱚᱱᱟᱛᱮ ᱟᱢ ᱤᱧ ᱢᱩᱠᱷ ᱠᱷᱚᱱ ᱵᱟᱹᱱᱤ ᱟᱧᱡᱚᱢ ᱢᱮ, ᱟᱨ ᱤᱧ ᱞᱮᱠᱟᱛᱮ ᱩᱱᱠᱩᱠᱮ ᱦᱚᱥᱤᱭᱟᱹᱨ ᱮᱢᱟᱜ ᱢᱮ᱾ ᱡᱚᱠᱷᱚᱱ ᱤᱧ ᱫᱩᱥᱴ ᱢᱟᱱᱣᱟᱠᱮ ᱠᱟᱹᱛᱤᱜ ᱠᱟᱛᱮᱧ ᱠᱟᱹᱛᱤᱜᱼᱟ, ‘ᱟᱢ ᱱᱤᱥᱪᱚᱭ ᱜᱮ ᱜᱚᱡᱮᱫᱼᱟ’; ᱟᱨ ᱟᱢ ᱩᱱᱤᱠᱮ ᱦᱚᱥᱤᱭᱟᱹᱨ ᱵᱟᱹᱭ ᱮᱢᱟᱱᱟ, ᱟᱨᱵᱟᱝ ᱫᱩᱥᱴ ᱢᱟᱱᱣᱟᱠᱮ ᱩᱱᱤᱭᱟᱜ ᱫᱩᱥᱴ ᱦᱚᱨᱟ ᱠᱷᱚᱱ ᱥᱟᱵᱫᱷᱟᱱ ᱠᱟᱛᱮ ᱵᱟᱹᱭ ᱢᱮᱱ ᱟᱞᱮᱭᱟ, ᱡᱮᱢᱚᱱ ᱩᱱᱤᱭᱟᱜ ᱡᱤᱣᱤ ᱵᱟᱧᱪᱟᱣ ᱦᱚᱪᱚᱜᱼᱟ; ᱛᱚᱵᱮ ᱚᱱᱟ ᱫᱩᱥᱴ ᱢᱟᱱᱣᱟ ᱟᱯᱱᱟᱜ ᱯᱟᱯ ᱨᱮ ᱜᱚᱡᱮᱫᱼᱟ; ᱢᱮᱱᱠᱷᱟᱱ ᱤᱧ ᱩᱱᱤᱭᱟᱜ ᱢᱟᱭᱟᱢ ᱟᱢ ᱛᱤ ᱠᱷᱚᱱ ᱫᱟᱣᱟ ᱮᱢᱟᱜᱼᱟᱹᱧ᱾ ᱢᱮᱱᱠᱷᱟᱱ ᱡᱩᱫᱤ ᱟᱢ ᱫᱩᱥᱴ ᱢᱟᱱᱣᱟᱠᱮ ᱦᱚᱥᱤᱭᱟᱹᱨ ᱮᱢᱟᱭᱟ, ᱟᱨ ᱩᱱᱤ ᱟᱯᱱᱟᱜ ᱫᱩᱥᱴᱛᱟ ᱠᱷᱚᱱ ᱵᱟᱹᱭ ᱨᱩᱣᱟᱹᱲ, ᱟᱨᱵᱟᱝ ᱟᱯᱱᱟᱜ ᱫᱩᱥᱴ ᱦᱚᱨᱟ ᱠᱷᱚᱱ ᱵᱟᱹᱭ ᱨᱩᱣᱟᱹᱲ, ᱩᱱᱤ ᱟᱯᱱᱟᱜ ᱯᱟᱯ ᱨᱮ ᱜᱚᱡᱮᱫᱼᱟ; ᱢᱮᱱᱠᱷᱟᱱ ᱟᱢ ᱟᱢᱟᱜ ᱡᱤᱣᱤ ᱵᱟᱧᱪᱟᱣ ᱠᱟᱫᱟᱢ᱾ ᱟᱨᱦᱚᱸ, ᱡᱚᱠᱷᱚᱱ ᱫᱷᱟᱨᱢᱤᱠ ᱢᱟᱱᱣᱟ ᱟᱯᱱᱟᱜ ᱫᱷᱟᱨᱢᱤᱠᱛᱟ ᱠᱷᱚᱱ ᱦᱟᱴᱟᱣᱮᱱᱟ ᱟᱨ ᱯᱟᱯ ᱠᱟᱢᱤᱭᱟ, ᱟᱨ ᱤᱧ ᱩᱱᱤᱭᱟᱜ ᱥᱟᱢᱱᱟᱝ ᱨᱮ ᱢᱤᱫ ᱛᱷᱚᱠᱚᱨ ᱫᱚᱨᱣᱟᱡᱟ ᱫᱟᱲᱮᱭᱟ, ᱩᱱᱤ ᱜᱚᱡᱮᱫᱼᱟ: ᱪᱮᱫᱟᱠ ᱟᱢ ᱩᱱᱤᱠᱮ ᱦᱚᱥᱤᱭᱟᱹᱨ ᱵᱟᱹᱭ ᱮᱢ ᱠᱟᱱᱟ, ᱩᱱᱤ ᱟᱯᱱᱟᱜ ᱯᱟᱯ ᱨᱮ ᱜᱚᱡᱮᱫᱼᱟ, ᱟᱨ ᱩᱱᱤ ᱡᱟᱦᱟᱸ ᱫᱷᱟᱨᱢᱤᱠ ᱠᱟᱹᱢᱤ ᱠᱟᱫᱟᱭ, ᱚᱱᱟ ᱟᱨ ᱵᱟᱹᱭ ᱢᱚᱱᱮ ᱨᱟᱠᱟᱵᱟ; ᱢᱮᱱᱠᱷᱟᱱ ᱤᱧ ᱩᱱᱤᱭᱟᱜ ᱢᱟᱭᱟᱢ ᱟᱢ ᱛᱤ ᱠᱷᱚᱱ ᱫᱟᱣᱟ ᱮᱢᱟᱜᱼᱟᱹᱧ᱾ ᱛᱚᱵᱮᱦᱚᱸ ᱡᱩᱫᱤ ᱟᱢ ᱫᱷᱟᱨᱢᱤᱠ ᱢᱟᱱᱣᱟᱠᱮ ᱦᱚᱥᱤᱭᱟᱹᱨ ᱮᱢᱟᱭᱟ ᱡᱮ ᱫᱷᱟᱨᱢᱤᱠ ᱯᱟᱯ ᱵᱟᱹᱭ ᱠᱟᱢᱤᱭᱟ, ᱟᱨ ᱩᱱᱤ ᱯᱟᱯ ᱵᱟᱹᱭ ᱠᱟᱢᱤᱭᱟ, ᱩᱱᱤ ᱱᱤᱥᱪᱚᱭ ᱜᱮ ᱡᱤᱣᱤᱫ ᱛᱤᱱᱟᱹᱜᱼᱟ, ᱪᱮᱫᱟᱠ ᱩᱱᱤ ᱦᱚᱥᱤᱭᱟᱹᱨ ᱮᱢᱟᱜ ᱠᱟᱱᱟ; ᱟᱨᱦᱚᱸ ᱟᱢ ᱟᱢᱟᱜ ᱡᱤᱣᱤ ᱵᱟᱧᱪᱟᱣ ᱠᱟᱫᱟᱢ᱾ ᱤᱡᱮᱠᱤᱭᱮᱞ 3:17–21.
In the first ‘eleven’ chapters of Ezekiel, he is shown the destruction of Jerusalem, illustrated by the visions by the river Chebar, the plain and Jerusalem. He is commissioned to proclaim a warning of the impending judgment upon Jerusalem. The warning message of the impending judgment upon Jerusalem is the warning given first to the Laodicean Seventh-day Adventist church. The warning identifies the judgment and rejection of God’s people in Jerusalem who do not possess the seal of God. The warning typified by Ezekiel is the warning of the soon-coming Sunday law.
Na prvních „jedenácti“ kapitolách Ezechiela je mu ukázáno zničení Jeruzaléma, znázorněné viděními u řeky Kebar, na pláni a v Jeruzalémě. Je pověřen hlásat varování před blížícím se soudem nad Jeruzalémem. Varovné poselství o blížícím se soudu nad Jeruzalémem je varováním, které je nejprve dáno laodicejské církvi adventistů sedmého dne. Toto varování označuje soud a zavržení Božího lidu v Jeruzalémě, kteří nemají Boží pečeť. Varování předobrazené Ezechielem je varováním před brzy přicházejícím nedělním zákonem.
In those first eleven chapters where these truths are set forth, Ezekiel is made dumb, and only speaks thereafter when God specifically opens his mouth, and this continues until the destruction of Jerusalem, when he again can speak.
Dans ces onze premiers chapitres où ces vérités sont exposées, Ézéchiel est rendu muet et ne parle ensuite que lorsque Dieu lui ouvre expressément la bouche; et cela continue jusqu’à la destruction de Jérusalem, moment où il peut de nouveau parler.
Then the spirit entered into me, and set me upon my feet, and spake with me, and said unto me, Go, shut thyself within thine house. But thou, O son of man, behold, they shall put bands upon thee, and shall bind thee with them, and thou shalt not go out among them: And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they are a rebellious house. But when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord God; He that heareth, let him hear; and he that forbeareth, let him forbear: for they are a rebellious house. Ezekiel 3:24–27.
Puis l’esprit entra en moi, me fit tenir debout sur mes pieds, et me parla, en me disant: Va, enferme-toi dans ta maison. Et toi, fils de l’homme, voici, on mettra sur toi des liens, et l’on t’en liera, et tu ne sortiras pas au milieu d’eux. Et j’attacherai ta langue à ton palais, afin que tu sois muet, et que tu ne sois pas pour eux un censeur; car c’est une maison rebelle. Mais quand je te parlerai, j’ouvrirai ta bouche, et tu leur diras: Ainsi parle le Seigneur, l’Éternel. Que celui qui écoute écoute, et que celui qui s’en abstient s’en abstienne; car c’est une maison rebelle. Ézéchiel 3:24–27.
When Jerusalem fell, Ezekiel could once again speak.
ຄັ້ງເມື່ອເຢຣູຊາເລັມລົ້ມລົງ ເອເຊກຽນກໍສາມາດເວົ້າໄດ້ອີກຄັ້ງ.
And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. Now the hand of the Lord was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Ezekiel 33:21, 22.
Et il arriva, la douzième année de notre captivité, au dixième mois, le cinquième jour du mois, que l’un de ceux qui s’étaient échappés de Jérusalem vint à moi, disant : La ville a été frappée. Or la main du Seigneur avait été sur moi le soir, avant l’arrivée de celui qui s’était échappé ; et il avait ouvert ma bouche jusqu’à ce qu’il vînt à moi le matin ; ainsi ma bouche fut ouverte, et je ne fus plus muet. Ézéchiel 33:21, 22.
The fall of Jerusalem represents the fall of the Laodicean Seventh-day Adventist church in the latter days. That fall occurs while those who were sealed in Jerusalem in chapter nine are then lifted up as the church triumphant. The Laodicean’s within Jerusalem are taken out, and the one hundred and forty-four thousand are lifted up as the kingdom of glory is established. That kingdom of glory was typified by the establishment of the kingdom of grace at the cross. The kingdom of grace at the cross aligns with the kingdom of glory at the Sunday law, and those two kingdoms are placed into the sequence of prophetic history located in the book of Ezekiel. The first eleven chapters, when Ezekiel is placed within the context of the sanctuary is about the purification of God’s church as His people change from the church militant, that is defined as being made up of wheat and tares, into the church triumphant, that is made up of the wheat offering of Pentecost.
Yerusaalemitti kufuun isaa, guyyoota dhumaa keessatti kufaatii waldaa Adventistii Guyyaa Torbaffaa Laa’odiiqeyaa agarsiisa. Kufaatichi sun yeroo warri boqonnaa sagal keessatti Yerusaalem keessatti mallatteeffaman sana booda akka waldaa mo’attuutti ol kaafamanitti ta’a. Warri Laa’odiiqeyaa kanneen Yerusaalem keessa jiran keessaa ni baafamu; kuma dhibba afurtamaa afur immoo yeroo mootummaa ulfinaa hundeeffamutti ol kaafamu. Mootummaan ulfinaa sunis hundeeffama mootummaa ayyaanaa irratti fannifamuu irratti ta’eetiin fakkeenyeffameera. Mootummaan ayyaanaa kan fannoo irratti hundeeffame mootummaa ulfinaa kan seera Dilbataa irratti hundeeffamu wajjin walsima; mootummaa lamaan kunis tartiiba seenaa raajii kitaaba Hisqiʼeel keessatti argamu keessa kaa’amaniiru. Boqonnaawwan kudha tokko jalqabaa, yeroo Hisqiʼeel yaada mana qulqullummaa keessatti ilaalamutti, waa’ee qulqulleeffama waldaa Waaqayyoo ti; yeroo sanattis sabni Isaa waldaa loltuu—kan qamadii fi ashaaraa irraa ijaaramte jedhamee ibsamu—irraa gara waldaa mo’attuu, jechuunis tan aarsaa qamadii Pentheqoosxee irraa ijaaramtutti, jijjiirama.
And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. Ezekiel 21:25–27.
Und du, entweihter, gottloser Fürst Israels, dessen Tag gekommen ist, wenn die Missetat ihr Ende erreicht, so spricht Gott, der HERR: Tu den Kopfbund hinweg und nimm die Krone ab! So soll es nicht bleiben. Erhöhe den Niedrigen und erniedrige den Hohen. Umstürzen, umstürzen, umstürzen will ich es; auch dies soll nicht mehr sein, bis der kommt, dem das Recht darauf zusteht; ihm will ich es geben. Hesekiel 21,25–27.
Zedekiah was the final king of Judah, and he is the “wicked prince of Israel, whose day is come” in the verses. Nebuchadnezzar was about to take Jerusalem and Zedekiah’s crown was to be removed by Babylon who would be overturned by the Medes and Persians, who would in turn be overturned by the Greeks, who would be overturned by Rome. The third overturning arrives at Rome, which is the history when the King “whose right it is” will receive the crown of the kingdom of grace at the setting up of that kingdom at the cross.
Zedekiah te yɛ Yuda hene a otwa to no, na ɔno ne “Israel ɔhene bɔne no, nea ne da adu” a wɔaka ne ho asɛm wɔ nkyekyem no mu no. Ná Nebukadnessar rebɛfa Yerusalem, na na ɛsɛ sɛ Babilon yi Sedekia ahenkyɛw no fi ne ti so; na Medefo ne Persiafo bɛbutuw Babilon agu; na Helafo nso bɛbutuw wɔn agu; na Roma nso bɛbutuw Helafo no agu. Butuw a ɛto so abiɛsa no du Roma so, na ɛno ne abakɔsɛm mu bere a Ɔhene no “nea hokwan no yɛ ne de” begye ahenni adom no ahenkyɛw no bere a wɔde saa ahenni no besi hɔ wɔ asɛndua no so.
“To the ‘profane wicked prince’ had come the day of final reckoning. ‘Remove the diadem,’ the Lord decreed, ‘and take off the crown.’ Not until Christ Himself should set up His kingdom was Judah again to be permitted to have a king. ‘I will overturn, overturn, overturn, it,’ was the divine edict concerning the throne of the house of David; ‘and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:25–27.” Prophets and Kings, 451.
Au « prince profane et méchant » était venu le jour du règlement de comptes final. « Ôte la tiare, » décréta le Seigneur, « et enlève la couronne. » Ce ne serait que lorsque le Christ Lui-même établirait Son royaume qu’il serait de nouveau permis à Juda d’avoir un roi. « Je la renverserai, renverserai, renverserai, » tel était l’édit divin concernant le trône de la maison de David ; « et elle ne sera plus, jusqu’à ce que vienne Celui à qui appartient le droit ; et Je la Lui donnerai. » Ézéchiel 21:25–27. Prophètes et rois, 451.
In the time of the latter rain, which began when the judgment of the living began on 9/11 Christ sets up his kingdom of glory.
Katika wakati wa mvua ya mwisho, iliyoanza wakati hukumu ya walio hai ilipoanza tarehe 9/11, Kristo huusimamisha ufalme wake wa utukufu.
“When the four angels let go, Christ will set up His kingdom.” Spalding and Magan, 3.
« Lorsque les quatre anges lâcheront prise, Christ établira Son royaume. » Spalding and Magan, 3.
A period of preparation begins at 9/11 and at the Sunday law the glorious holy mountain is lifted up above all the hills and mountains.
Periode persiapan dimulai pada 9/11, dan pada saat undang-undang hari Minggu gunung kudus yang mulia itu ditinggikan di atas segala bukit dan gunung.
The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:1–3.
Perkataan yang dilihat oleh Yesaya bin Amoz mengenai Yehuda dan Yerusalem. Maka akan terjadi pada hari-hari terakhir, bahwa gunung rumah TUHAN akan ditegakkan di puncak gunung-gunung dan akan ditinggikan melebihi bukit-bukit; dan segala bangsa akan berduyun-duyun kepadanya. Dan banyak suku bangsa akan pergi serta berkata: Marilah, kita naik ke gunung TUHAN, ke rumah Allah Yakub; maka Ia akan mengajar kita tentang jalan-jalan-Nya, dan kita akan berjalan di lorong-lorong-Nya; sebab dari Sion akan keluar pengajaran, dan firman TUHAN dari Yerusalem. Yesaya 2:1–3.
On 9/11 the winds were released and then restrained, thus marking the beginning of the setting up of the kingdom of Daniel two, that is represented as a rock cut out of the mountain that fills the whole earth.
9/11 அன்று காற்றுகள் விடுவிக்கப்பட்டு பின்னர் தடுக்கப்பட்டன; இவ்வாறே, தானியேல் இரண்டாம் அதிகாரத்தில் கூறப்படும் ராஜ்யம் நிறுவப்படத் தொடங்கியதற்கான ஆரம்பம் குறிக்கப்பட்டது; அது மலைக்குள் இருந்து வெட்டியெடுக்கப்பட்டு முழு பூமியையும் நிரப்பும் கல்லாகச் சித்தரிக்கப்படுகிறது.
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
« Cette vision fut donnée en 1847, alors qu’il n’y avait qu’un très petit nombre de frères adventistes qui observaient le sabbat, et, parmi eux, peu pensaient que son observance fût d’une importance suffisante pour tracer une ligne de démarcation entre le peuple de Dieu et les incrédules. Maintenant, l’accomplissement de cette vision commence à se voir. “Le commencement de ce temps de détresse”, mentionné ici, ne se rapporte pas au moment où les plaies commenceront à être déversées, mais à une courte période qui les précède, tandis que Christ est dans le sanctuaire. En ce temps-là, tandis que l’œuvre du salut touche à sa fin, la détresse viendra sur la terre, et les nations seront irritées, mais retenues de manière à ne pas empêcher l’œuvre du troisième ange. En ce temps-là, la “pluie de l’arrière-saison”, ou le rafraîchissement venant de la présence du Seigneur, viendra pour donner de la puissance à la voix forte du troisième ange et préparer les saints à subsister durant la période où les sept dernières plaies seront déversées. » Early Writings, 85.
Christ sets up His everlasting kingdom during the time of the latter rain, and His kingdom includes the kingdom of grace that was established at the cross and also His kingdom of glory at the Sunday law. Zedekiah to Babylon (1st kingdom), to Medo-Persia (2nd kingdom), to Greece (3rd kingdom) and on to pagan Rome (4th kingdom) identifies the history leading to the kingdom of grace. That history identifies a parallel historical sequence from Papal Rome (spiritual Babylon 5th kingdom), unto the United States (spiritual Medo-Persia 6th kingdom), unto the United Nations (spiritual Greece 7th kingdom) and on unto the threefold union of the dragon, the beast and false prophet, that together make up modern Rome (spiritual Rome 8th kingdom that is of the seven).
U-Kristu umisa umbuso waKhe waphakade ngesikhathi semvula yamuva, futhi umbuso waKhe uhlanganisa umbuso womusa owasungulwa esiphambanweni kanye nombuso waKhe wenkazimulo ngesikhathi somthetho weSonto. UZedekiya kuya eBabiloni (umbuso woku-1), kuya kumaMede namaPheresiya (umbuso wesi-2), kuya eGrisi (umbuso wesi-3), kuqhubeke kuya eRoma lobuqaba (umbuso wesi-4), kuchaza umlando oholela embusweni womusa. Lowo mlando ukhomba ukulandelana komlando okuhambisanayo kusukela eRoma lobuPapa (iBabiloni likamoya, umbuso wesi-5), kuye e-United States (amaMede namaPheresiya angokomoya, umbuso wesi-6), kuye e-United Nations (iGrisi elingokomoya, umbuso wesi-7), kuqhubeke kuye enhlanganisweni ephindwe kathathu kadrako, yesilo, nomprofethi wamanga, okuhlanganisa ndawonye iRoma yanamuhla (iRoma elingokomoya, umbuso wesi-8 ophuma kweyisikhombisa).
The triumph of that kingdom in Daniel two is represented by a rock, and God’s faithful are stones in the temple.
Ukushinda kwa ule ufalme katika Danieli mbili kunawakilishwa na mwamba, na waaminifu wa Mungu ni mawe katika hekalu.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
1 But all that God purposed in the work of redemption, as pledged to Abraham, was to be done through the one line. Abraham had more than one son. Ishmael was circumcised; but it is written, In Isaac shall thy seed be called. Gen. 21:12. Abraham had grandchildren by Keturah, but they were not in the promise. Isaac had two sons, but one was set aside. Jacob had twelve sons, but one line was selected by God, and all beyond that line was excluded. Thus all through the tribes and families of Israel, from Abraham to David, God was selecting one line to stand for all the rest, and to receive for them all the promises made through Abraham. And at the end of the line there was one man selected—the heir of all the promises, the son of David, the son of Abraham. Thus all narrowed to one, and God’s purpose was concentrated in a single human life. 2 Then the Lord was announced to Mary, and born of her in human nature. The Son of God had accepted humanity, not by blending Himself with many persons, but by becoming one man. Yet in Him all were to be included. His whole earthly life was on behalf of all. He was not a detached individual. He stood for mankind. He was humanity gathered into one personality, that He might carry that personality to the cross, to the grave, and to the throne of God. 3 For this reason, in the Scriptures, Christ is called the second Adam, the last Adam, the seed, the one mediator, the one man. And this is why, in the New Testament, all things are said to be gathered together in one in Christ. Eph. 1:10. He is the Head, and all who belong to Him are included in Him. He is not merely an example outside us, but a representative in whom we are comprehended. In Him humanity comes to God; in Him God meets humanity. 4 Therefore the taking of human nature by the Son of God was not a private act, but a universal one. It was done for all, and in the interest of all. He stood where Adam stood, under the same broad conditions of human life, yet without sin. He entered the battle where Adam failed, and where every son of Adam has failed. He took our nature in order that in that nature He might redeem, restore, and reunite the race with God. And because He truly took our humanity, what He did in that humanity has meaning for every human being. 5 This is why the gospel does not begin with what man must do to reach God, but with what God has done in Christ to reach man. Salvation is not first our movement toward Him, but His movement toward us. We do not start the union; we enter into a union already made in the incarnate Son. The foundation is laid in Him before our faith grasps it. Faith does not create the fact; it receives it.
That everlasting kingdom triumphs over the kingdoms of the world and fills the entire world. In Ezekiel chapter forty to the end of his book, that same kingdom is represented as a temple which fills the world with the water of life.
Sarki mai dawwama nan ya yi nasara a kan masarautun duniya, kuma ya cika dukan duniya. A cikin littafin Ezekiyel, daga sura ta arba’in har zuwa ƙarshen littafinsa, an wakilta wannan masarauta ɗaya a matsayin haikali wanda yake cika duniya da ruwan rai.
We will continue these things in the next article.
Nous poursuivrons ces choses dans l’article suivant.