The warning message in the book of Ezekiel is the ‘sign of the siege.’ When the siege began, Ezekiel’s wife died and Ezekiel was commanded not to mourn her death. Her death, accompanied with his lack of mourning her death, symbolized the siege and the approaching destruction of Jerusalem. His actions and her death represent a warning sign, typifying a future warning sign set forth by Jesus, as the “abomination of desolation.”
Boto ya likebisi na buku ya Ezekiele ezali “elembo ya ezingelo.” Tango ezingelo ebandaki, mwasi ya Ezekiele akufaki, mpe Ezekiele apesamaki mitindo ete alela te liwa na ye. Liwa na ye, elongo na kozanga na ye kolela liwa na ye, esakolaki ezingelo mpe kobebisama ya Yelusaleme oyo ezalaki koya pene. Misala na ye mpe liwa na mwasi na ye emonisi elembo ya likebisi, ezwi lolenge ya elembo ya likebisi ya mikolo ekoya oyo Yesu atiyaki liboso lokola “eloko ya mbindo ya kobebisa.”
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand). Matthew 24:15.
Xa que, cando vexades a abominación desoladora, da que falou o profeta Daniel, estar no lugar santo (o que le, entenda), Mateo 24:15.
When the Roman standards were placed inside the precincts of the temple, Christians in Jerusalem were to flee the city. The two witnesses of the sign of Jerusalem’s destruction emphasize the seriousness of recognizing the ‘sign’ in advance of the siege, and inspiration further identifies that those two witnesses find their “more direct application” in the latter days. Speaking of Christ’s warning of Jerusalem’s destruction in connection with Ezekiel and John being in a temple vision, Sister White penned:
当罗马军旗被置于圣殿院内之时，耶路撒冷的基督徒就当逃离那城。关于耶路撒冷毁灭之兆的两位见证者，强调了在围城之前预先辨认这“记号”的严肃性；而灵感之言又进一步指明，这两位见证者在末后的日子里具有其“更直接的应用”。论到基督就耶路撒冷毁灭所发出的警告，并将之与以西结和约翰处于圣殿异象中的情形相联系时，怀爱伦姊妹曾写道：
“While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.
«Вақте ки ин пешгӯиҳо дар вақти харобии Ерусалим то андозае ба иҷро расиданд, онҳо татбиқи мустақимтаре ба рӯзҳои охир доранд. »
“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.” Testimonies, volume 5, 753.
« Nous nous tenons sur le seuil d’événements grands et solennels. La prophétie s’accomplit rapidement. Le Seigneur est à la porte. Une période d’un intérêt saisissant pour tous les vivants va bientôt s’ouvrir devant nous. Les controverses du passé doivent être ravivées ; de nouvelles controverses surgiront. Les scènes qui doivent se dérouler dans notre monde ne sont pas encore même rêvées. » Testimonies, volume 5, 753.
In chapter four, Ezekiel was directed to act out a parable that was emphasizing the ‘sign of the siege.’ Ezekiel acted out a parable five times in his book which his brethren refused to see. Ezekiel spoke five times to his brethren and they refused to hear. His acted parables and messages illustrate a fivefold class of foolish virgins who refuse to receive the increase of ‘knowledge’ associated with his parables and words. Those words and parables were directly connected with the destruction of Jerusalem which has a “more direct application to the last days.”
Dans le chapitre quatre, il fut ordonné à Ézéchiel de représenter une parabole qui mettait en relief le « signe du siège ». Ézéchiel représenta à cinq reprises, dans son livre, une parabole que ses frères refusèrent de voir. Ézéchiel parla cinq fois à ses frères, et ils refusèrent d’entendre. Ses paraboles mises en action et ses messages illustrent une classe quintuple de vierges folles qui refusent de recevoir l’accroissement de « connaissance » associé à ses paraboles et à ses paroles. Ces paroles et ces paraboles étaient directement liées à la destruction de Jérusalem, laquelle a une « application plus directe aux derniers jours ».
Thou also, son of man, take thee a tile, and lay it before thee, and pourtray upon it the city, even Jerusalem: And lay siege against it, and build a fort against it, and cast a mount against it; set the camp also against it, and set battering rams against it round about. Moreover take thou unto thee an iron pan, and set it for a wall of iron between thee and the city: and set thy face against it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel.
Zikomo iwewo, mwana wa munthu, nupite njerwa, nuiike patsogolo pako, ndipo nulembepo mzindawo, ndiye Yerusalemu: ndipo nuzungulire nkhondo, nupange linga motsutsana nawo, nuthire dothi lokwera motsutsana nawo; nukhazikitsenso msasa motsutsana nawo, nukhazikitse nkhosa zophera khoma motsutsana nawo pozungulira. Ndiponso uzitengere poto wachitsulo, nuiike ukhale ngati khoma lachitsulo pakati pa iwe ndi mzindawo: ndipo nuyang’anitse nkhope yako motsutsana nawo, ndipo udzazingidwa, ndipo iwe udzauzungulira nkhondo. Ichi chidzakhala chizindikiro kwa nyumba ya Israeli.
Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. And, behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast ended the days of thy siege. Ezekiel 4:1–8.
Nditsa futheka hi tlhelo ra wena ra ximatsi, u vekela ku homboloka ka yindlu ya Israele ehenhla ka rona; hi ku ya hi nhlayo ya masiku lawa u nga ta etlela ehenhla ka rona, u ta rhwala ku homboloka ka vona. Hikuva ndzi vekile ehenhla ka wena malembe ya ku homboloka ka vona, hi ku ya hi nhlayo ya masiku, masiku ya mazana manharhu ni makume nkaye; hilaha u nga ta rhwala ku homboloka ka yindlu ya Israele hakona. Kutani loko u hetile wona, tlhela u etlela hi tlhelo ra wena ra xinene, u ta rhwala ku homboloka ka yindlu ya Yuda masiku ya mune wa makume; ndzi ku vekele siku rin'wana ni rin'wana ku va lembe rin'we. Hikokwalaho u ta langutisa xikandza xa wena eku rhendzeriweni ka Yerusalema, voko ra wena ri nga fununguriwanga, kutani u ta profeta ku lwisana na wona. Kutani waswivo, ndzi ta ku boha hi tintambhu, naswona a wu nge swi koti ku hundzuluka u suka tlhelo rin'wana u ya eka rin'wana, ku ko ku hela masiku ya ku rhendzeriwa ka wena. Ezekiel 4:1–8.
Sign
Signe
The word “sign” is located nine times in the book of Ezekiel. In chapter four, the siege of Jerusalem is the “sign” to the house of Israel. In chapter twelve, Ezekiel is again a “sign” identifying the siege and destruction of Jerusalem.
“நிசானம்” என்ற சொல் எசேக்கியேல் புத்தகத்தில் ஒன்பது முறை இடம்பெறுகிறது. நான்காம் அதிகாரத்தில், எருசலேமின் முற்றுகை இஸ்ரவேல் வீட்டாருக்கான “நிசானம்” ஆகும். பன்னிரண்டாம் அதிகாரத்தில், எருசலேமின் முற்றுகையையும் அழிவையும் சுட்டிக்காட்டும் “நிசானம்” ஆக எசேக்கியேல் மீண்டும் நிறுத்தப்படுகிறார்.
Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Therefore, thou son of man, prepare thee stuff for removing, and remove by day in their sight; and thou shalt remove from thy place to another place in their sight: it may be they will consider, though they be a rebellious house. Then shalt thou bring forth thy stuff by day in their sight, as stuff for removing: and thou shalt go forth at even in their sight, as they that go forth into captivity. Dig thou through the wall in their sight, and carry out thereby. In their sight shalt thou bear it upon thy shoulders, and carry it forth in the twilight: thou shalt cover thy face, that thou see not the ground: for I have set thee for a sign unto the house of Israel. Ezekiel 12:2–6.
Mwana wa muntu, kovanga ngee vandaka katikati ya nzo ya batomboki, yina kele na meso ya kumona, kansi bamonaka ve; bazali na makutu ya kuwa, kansi bayokaka ve; sambu ti bo kele nzo ya batomboki. Yina wana, nge, mwana wa muntu, kubama bima na nge sambu na kukatuka, mpe katuka na moi na meso na bo; mpe nge ta katuka na kisika na nge na kukwenda na kisika yankaka na meso na bo; mbala yankaka bo ta bakisa, ata bo kele nzo ya batomboki. Bongo nge ta basisa bima na nge na moi na meso na bo, bonso bima ya kukatuka; mpe na nkokila nge ta basika na meso na bo, bonso bantu yina kebasikaka na kwenda na kimpika. Tima lupangu na meso na bo, mpe basisa bima na nzila yina. Na meso na bo nge ta nata yo na mapeka na nge, mpe nge ta basisa yo na mpimpa ya nkokila; nge ta zipa kizizi na nge, sambu nge mona ntoto ve; sambu mono me tula nge bonso kidimbu na nzo ya Israel. Ezekiel 12:2–6.
When the rebellious house saw the acted-out parable, they knew not what it meant, so they asked Ezekiel to explain.
Nnɛsɛeberɛ fie no huu bɛ a wɔyɛe no anim no, wɔntee nea ɛkyerɛ, enti wɔsrɛɛ Hesekiel sɛ ɔnkyerɛkyerɛ mu nkyerɛ wɔn.
Son of man, hath not the house of Israel, the rebellious house, said unto thee, What doest thou? Say thou unto them, Thus saith the Lord God; This burden concerneth the prince in Jerusalem, and all the house of Israel that are among them. Say, I am your sign: like as I have done, so shall it be done unto them: they shall remove and go into captivity. Ezekiel 12:9–11.
Mwana wa mtu, je! nyumba ya Israeli, nyumba iliyoasi, hawajakukuuliza, Unafanya nini? Waambie, Bwana MUNGU asema hivi; Ufunuo huu wamhusu mkuu aliye Yerusalemu, na nyumba yote ya Israeli walio kati yao. Sema, Mimi ni ishara yenu; kama nilivyofanya, ndivyo watakavyofanyiwa wao; wataondolewa na kwenda utumwani. Ezekieli 12:9–11.
The siege of Jerusalem is a sign for God’s people in the latter days.
Le siège de Jérusalem est un signe pour le peuple de Dieu dans les derniers jours.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12....
“प्राचीन भविष्यवक्ताहरूमध्ये प्रत्येकले आफ्नै समयका लागि भन्दा हाम्रो लागि बढी बोलेका थिए, यसैले तिनीहरूको भविष्यवाणी हाम्रो निम्ति प्रभावकारी छ। ‘अब यी सबै कुराहरू तिनीहरूलाई दृष्टान्तस्वरूप भए; अनि युगहरूको अन्त्य आइपरेका हामीलाई चेतावनीको लागि ती लेखिएका हुन्।’ 1 Corinthians 10:11. ‘तिनीहरूले आफूहरूको निम्ति होइन, तर हाम्रो निम्ति यी कुराहरू सेवा गरेका थिए भन्ने कुरा तिनीहरूलाई प्रकट गरिएको थियो; ती नै कुराहरू अब स्वर्गबाट पठाइनुभएको पवित्र आत्माद्वारा तिमीहरूलाई सुसमाचार प्रचार गर्नेहरूबाट तिमीहरूलाई सुनाइएका छन्; जुन कुराहरूमा स्वर्गदूतहरू पनि नियालेर हेर्न चाहन्छन्।’ 1 Peter 1:12....
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“La Bible a rassemblé et renfermé ensemble ses trésors pour cette dernière génération. Tous les grands événements et les transactions solennelles de l’histoire de l’Ancien Testament se sont répétés, et se répètent, dans l’Église en ces derniers jours.” Selected Messages, book 3, 338, 339.
This Same Day
Ga Ake Loo Yi Ta Le Kei
Ezekiel in the acted parable of the ‘siege and destruction of Jerusalem’ is a sign for God’s people in the latter days.
Ἐν τῇ δραματικῇ παραβολῇ τῆς «πολιορκίας καὶ καταστροφῆς τῆς Ἱερουσαλήμ», ὁ Ἰεζεκιὴλ εἶναι σημεῖον διὰ τὸν λαὸν τοῦ Θεοῦ ἐν ταῖς ἐσχάταις ἡμέραις.
Again in the ninth year, in the tenth month, in the tenth day of the month, the word of the Lord came unto me, saying, Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day.
Hape na mwaka wa tisa, mwezi wa kumi, siku ya kumi ya mwezi, neno la Bwana likanijia, kusema, Mwanadamu, jiandikie jina la siku hii, yaani, la siku hii hii; mfalme wa Babeli amejipanga juu ya Yerusalemu siku hii hii.
And utter a parable unto the rebellious house, and say unto them, Thus saith the Lord God; Set on a pot, set it on, and also pour water into it: Gather the pieces thereof into it, even every good piece, the thigh, and the shoulder; fill it with the choice bones. Take the choice of the flock, and burn also the bones under it, and make it boil well, and let them seethe the bones of it therein. Wherefore thus saith the Lord God; Woe to the bloody city, to the pot whose scum is therein, and whose scum is not gone out of it! bring it out piece by piece; let no lot fall upon it. For her blood is in the midst of her; she set it upon the top of a rock; she poured it not upon the ground, to cover it with dust; That it might cause fury to come up to take vengeance; I have set her blood upon the top of a rock, that it should not be covered.
Et prononce une parabole à l’adresse de la maison rebelle, et dis-leur : Ainsi parle le Seigneur, l’Éternel : Place la marmite, place-la, et verses-y aussi de l’eau. Rassembles-y ses morceaux, tous les bons morceaux, la cuisse et l’épaule ; remplis-la des os de choix. Prends ce qu’il y a de meilleur dans le troupeau, et entasse aussi les os dessous ; fais-la bien bouillir, et qu’on y fasse cuire ses os. C’est pourquoi ainsi parle le Seigneur, l’Éternel : Malheur à la ville sanguinaire, à la marmite dont l’écume est en elle, et dont l’écume ne s’en est pas retirée ! Tire-en les morceaux l’un après l’autre ; qu’aucun sort ne tombe sur elle. Car son sang est au milieu d’elle ; elle l’a mis sur le sommet d’un rocher ; elle ne l’a pas répandu sur la terre pour le couvrir de poussière ; afin de faire monter la fureur pour exercer la vengeance, j’ai mis son sang sur le sommet d’un rocher, afin qu’il ne soit pas couvert.
Therefore thus saith the Lord God; Woe to the bloody city! I will even make the pile for fire great. Heap on wood, kindle the fire, consume the flesh, and spice it well, and let the bones be burned. Then set it empty upon the coals thereof, that the brass of it may be hot, and may burn, and that the filthiness of it may be molten in it, that the scum of it may be consumed. She hath wearied herself with lies, and her great scum went not forth out of her: her scum shall be in the fire. In thy filthiness is lewdness: because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee. I the Lord have spoken it: it shall come to pass, and I will do it; I will not go back, neither will I spare, neither will I repent; according to thy ways, and according to thy doings, shall they judge thee, saith the Lord God.
Nok ke dô Chúa Hằng Hữu phán như vầy: Khốn cho thành đẫm máu! Chính Ta cũng sẽ làm cho đống lửa lớn lên. Hãy chất thêm củi, nhóm lửa lên, nấu chín thịt, nêm cho đậm, và để xương bị thiêu đốt. Rồi hãy đặt cái nồi không trên than của nó, để đồng của nó nóng lên và cháy đỏ, hầu cho sự ô uế của nó chảy tan ở trong nó, và cáu cặn của nó bị thiêu hủy. Nó đã làm cho mình mệt nhọc vì những sự dối trá, nhưng lớp cáu cặn dày của nó chẳng ra khỏi nó; cáu cặn của nó sẽ ở trong lửa. Trong sự ô uế của ngươi có sự dâm loạn; bởi vì Ta đã tẩy sạch ngươi, mà ngươi không được sạch, nên ngươi sẽ chẳng còn được sạch khỏi sự ô uế mình nữa, cho đến khi Ta đã làm cho cơn thịnh nộ Ta yên nghỉ trên ngươi. Ta, Đức Giê-hô-va, đã phán; điều ấy sẽ xảy đến, và Ta sẽ làm thành; Ta sẽ không lui lại, cũng không dung thứ, cũng không đổi ý; người ta sẽ xét đoán ngươi tùy theo đường lối ngươi và tùy theo việc làm ngươi, Chúa Hằng Hữu phán vậy.
Also the word of the Lord came unto me, saying, Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded. And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so?
Alsook het woord des HEEREN tot mij, zeggende: Mensenkind, zie, Ik neem van u weg de begeerte uwer ogen met één slag; nochtans zult gij niet rouwklagen noch wenen, en uw tranen zullen niet neervlieten. Zucht in stilte, bedrijf geen rouw over de doden; wind de hoofdband om uw hoofd en trek uw schoenen aan uw voeten, bedek uw lippen niet en eet het brood der mensen niet. Zo sprak ik des morgens tot het volk; en des avonds stierf mijn vrouw; en ik deed des morgens zoals mij bevolen was. Toen zei het volk tot mij: Zult gij ons niet te kennen geven wat deze dingen voor ons betekenen, dat gij aldus handelt?
Then I answered them, The word of the Lord came unto me, saying, Speak unto the house of Israel, Thus saith the Lord God; Behold, I will profane my sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword. And ye shall do as I have done: ye shall not cover your lips, nor eat the bread of men. And your tires shall be upon your heads, and your shoes upon your feet: ye shall not mourn nor weep; but ye shall pine away for your iniquities, and mourn one toward another. 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 24:1–24.
Puis je leur répondis : La parole de l’Éternel me fut adressée, en ces termes : Parle à la maison d’Israël : Ainsi parle le Seigneur, l’Éternel : Voici, je profanerai mon sanctuaire, l’orgueil de votre force, le désir de vos yeux, et ce que votre âme chérit ; et vos fils et vos filles que vous avez laissés tomberont par l’épée. Et vous ferez comme j’ai fait : vous ne vous couvrirez pas les lèvres, et vous ne mangerez pas le pain des hommes. Vos turbans seront sur vos têtes, et vos sandales à vos pieds ; vous ne vous lamenterez point et vous ne pleurerez point ; mais vous vous consumerez dans vos iniquités, et vous gémirez l’un vers l’autre. Ainsi Ézéchiel sera pour vous un signe : vous ferez entièrement selon tout ce qu’il a fait ; et quand cela arrivera, vous saurez que je suis le Seigneur, l’Éternel. Ézéchiel 24:1–24.
Ezekiel is a sign who identifies the beginning siege and the ending destruction of Jerusalem, and thereafter; the captivity of the members of the Laodicean Seventh-day Adventist church.
हेजेकेल एक चिन्ह हुन्, जसले यरूशलेमको प्रारम्भिक घेराबन्दी र अन्तिम विनाशलाई, र त्यसपछिका लाओडिसियाको सेभेन्थ-डे एड्भेन्टिस्ट मण्डलीका सदस्यहरूको बन्दीवासलाई चिन्हित गर्छन्।
“When Christ looked down from the crest of Olivet, He saw this state of things existing in every church. The warnings come down to all that are following in the tread of the people of Jerusalem, who had such great light. This people is before us as a warning. By rejecting God’s warnings in this our day, men are repeating the sin of Jerusalem. The Lord sees what the human agent does not see and will not see—the outcome of all the human devising in Battle Creek. He has done all that a God could do. He has flashed light before the eyes of the people, that their sins might not reach the boundary where repentance cannot be felt. But by a long process of departure from just and righteous principles, men have placed themselves where light and truth, justice and mercy, are not discerned. This course has become part of their very nature.” Testimonies, volume 8, 68.
« Lorsque le Christ regarda du haut de la crête du mont des Oliviers, Il vit cet état de choses exister dans chaque Église. Les avertissements s’adressent à tous ceux qui suivent les traces du peuple de Jérusalem, qui avait reçu une si grande lumière. Ce peuple est placé devant nous comme un avertissement. En rejetant les avertissements de Dieu en notre temps, les hommes répètent le péché de Jérusalem. Le Seigneur voit ce que l’agent humain ne voit pas et ne veut pas voir : l’issue de toutes les inventions humaines à Battle Creek. Il a fait tout ce qu’un Dieu pouvait faire. Il a fait briller la lumière devant les yeux du peuple, afin que ses péchés n’atteignent pas la limite où la repentance ne peut plus être ressentie. Mais, par un long processus d’abandon des principes justes et équitables, les hommes se sont placés là où la lumière et la vérité, la justice et la miséricorde, ne sont pas discernées. Cette ligne de conduite est devenue une part de leur nature même. » Testimonies, volume 8, 68.
Two Witnesses of Alpha and Omega
Alfa ne Omega ahodansefo mmienu
Ezekiel had been supernaturally made dumb, and he was informed when Jerusalem fell, he would again be able to speak, and that he would then be a ‘sign.’ Ezekiel’s lack of mourning his wife’s death marked the alpha sign at the beginning of the siege, and Ezekiel’s mouth being opened when Jerusalem fell was the omega sign. The siege unto the destruction is marked by a sign in the beginning and ending. Within the same illustration, a second witness to an alpha and omega sign is represented as the death of the “desire of Ezekiel’s eyes” as the alpha and the death of the people’s “desire of eyes” is the omega sign of the period. The period of one and a half years bears two witnesses of an alpha and an omega. The death of Ezekiel’s wife represented the captivity and trampling down of the host, and the omega death of Jerusalem represented the trampling down of the sanctuary.
Ézéchiel avait été rendu muet de manière surnaturelle, et il lui fut annoncé que, lorsque Jérusalem tomberait, il pourrait de nouveau parler, et qu’il serait alors un « signe ». Le fait qu’Ézéchiel ne porta pas le deuil de la mort de sa femme marqua le signe alpha au commencement du siège, et l’ouverture de la bouche d’Ézéchiel lorsque Jérusalem tomba fut le signe oméga. Le siège jusqu’à la destruction est marqué par un signe au commencement et à la fin. Dans la même illustration, un second témoin d’un signe alpha et oméga est représenté : la mort du « désir des yeux d’Ézéchiel » comme alpha, et la mort du « désir des yeux » du peuple comme signe oméga de la période. La période d’un an et demi porte deux témoins d’un alpha et d’un oméga. La mort de la femme d’Ézéchiel représentait la captivité et le piétinement de l’armée, et la mort oméga de Jérusalem représentait le piétinement du sanctuaire.
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. Also, thou son of man, shall it not be in the day when I take from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds, their sons and their daughters, That he that escapeth in that day shall come unto thee, to cause thee to hear it with thine ears? In that day shall thy mouth be opened to him which is escaped, and thou shalt speak, and be no more dumb: and thou shalt be a sign unto them; and they shall know that I am the Lord. Ezekiel 24:24–27.
Na bongo Ezekiele azali elembo mpo na bino: bokosala kolanda nyonso oyo asali; mpe tango likambo yango ekoya, bokoyeba ete nazali Nkolo Yawe. Lisusu, yo mwana ya moto, boye ekozala te na mokolo oyo nakolongola epai na bango makasi na bango, esengo ya nkembo na bango, posa ya miso na bango, mpe eloko oyo batye motema na bango likolo na yango, bana mibali na bango mpe bana basi na bango, ete moto oyo akobika na mokolo yango akoya epai na yo mpo ayokisa yo yango na matoyi na yo? Na mokolo yango monoko na yo ekofungwama mpo na moto oyo abiki; mpe okoloba, mpe okozala lisusu baba te: mpe okozala elembo mpo na bango; mpe bakoyeba ete nazali Yawe. Ezekiele 24:24–27.
Six Deaths
Nsonoe Nsia
The death of Ezekiel’s wife marks the beginning of the siege and the death of Jerusalem, who is prophetically Christ’s bride, and illustrates the soon-coming Sunday law, which is preceded by a period represented by the siege. The period of the siege and the destruction are two distinct, though directly connected waymarks. The siege is a period of time, and the destruction is a point in time. The destruction is the Sunday law that is preceded by the period of the formation of the image of the beast. The period of the image of the beast concludes with the mark of the beast. When Jesus identified the sign of the destruction of Jerusalem in Matthew twenty-four, He also referenced the days of Noah.
La mort de la femme d’Ézéchiel marque le commencement du siège et la mort de Jérusalem, qui est prophétiquement l’épouse du Christ, et elle illustre la loi du dimanche imminente, précédée d’une période représentée par le siège. La période du siège et la destruction sont deux balises distinctes, quoique directement liées. Le siège est une période de temps, et la destruction est un point dans le temps. La destruction est la loi du dimanche, précédée par la période de la formation de l’image de la bête. La période de l’image de la bête s’achève avec la marque de la bête. Lorsque Jésus identifia le signe de la destruction de Jérusalem dans Matthieu vingt-quatre, Il fit aussi référence aux jours de Noé.
But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Matthew 24:37–39.
But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Matthieu 24:37–39.
In the days of Noah, the door of probation was closed, thus typifying the soon-coming Sunday law, that is also typified by the door closing on October 22, 1844. The period from the Exeter camp meeting of August 12–17 in 1844, represents a prophetic period that leads to a closed door.
Na ndeko ya Noa, ekuke ya ngolu ya komekama ekangamaki, mpe na bongo ezalaki elilingi ya mibeko ya Lomingo oyo ezali koya noki, oyo mpe elakisami na ekuke oyo ekangamaki na mokolo mwa 22 sanza ya zomi 1844. Eleko oyo ebandi na liyangani ya kaa ya Exeter ya mikolo 12–17 sanza ya mwambe na mobu 1844, emonisi eleko ya esakweli oyo ememaka na ekuke ekangami.
In the days of Noah, Noah represented the third angel and the third angel arrived at the closed door of October 22, 1844. In the days of Noah, which according to Jesus would be as “the coming of the Son of man,” the three angels of Revelation fourteen led to the closed door. William Miller represented the first angel’s message, and was typified by Enoch in the days of Noah. Jude identifies Enoch’s message as a parallel to Miller’s message.
Na mikolo ya Noa, Noa azalaki komonisa anzelu ya misato, mpe anzelu ya misato akómaki na ekuke oyo ekangamaki ya mokolo mwa 22 Octobre 1844. Na mikolo ya Noa, oyo kolanda na Yesu ekozala lokola “boyei ya Mwana ya moto,” baanzelu misato ya Emoniseli zomi na minei bakomaki komema kino na ekuke ekangamaki. William Miller azalaki komonisa nsango ya anzelu ya liboso, mpe azalaki motindo oyo Enoka azalaki komonisa na mikolo ya Noa. Yuda azali kolakisa ete nsango ya Enoka ezali kokokana na nsango ya Miller.
And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. Jude 1:14, 15.
Ci Hénoch fu, an seizhvet adalek Adam, a brofañseas ivez diwar-benn ar re-mañ, o lavarout: Setu, an Aotrou a zeu gant dek mil eus e sent, da seveniñ ar varnedigezh war an holl, ha da gendrec’hiñ an holl dud difeiz en o zouez diwar-benn holl o oberoù difeiz o deus sevenet en un doare difeiz, ha diwar-benn holl o c’homzoù kriz o deus pec’herien difeiz lavaret a-enep dezhañ. Jude 1:14, 15.
Miller’s first angel’s message announced the “judgment” as typified by Enoch’s message. Enoch’s beginning is marked as being the “seventh from Adam.” Miller’s message began and ended with the arrival of the “seven times” against the northern kingdom and forty-six years later the third angel arrived on October 22, 1844 when the “seven times” against the southern kingdom was fulfilled. Both Enoch and Miller, who were messengers of the judgment hour, began with the number seven being identified. The period that began with Enoch, the seventh ended with seven days that the animals entered the ark until the door was supernaturally closed. Jesus always illustrates the end with the beginning.
Le message du premier ange de Miller annonçait le « jugement », comme le préfigurait le message d’Hénoc. Le commencement d’Hénoc est signalé par le fait qu’il était le « septième depuis Adam ». Le message de Miller commença et s’acheva avec l’arrivée des « sept temps » contre le royaume du nord, et quarante-six ans plus tard, le troisième ange arriva le 22 octobre 1844, lorsque les « sept temps » contre le royaume du sud furent accomplis. Hénoc et Miller, tous deux messagers de l’heure du jugement, commencèrent avec l’identification du nombre sept. La période qui commença avec Hénoc, le septième, s’acheva par les sept jours durant lesquels les animaux entrèrent dans l’arche, jusqu’à ce que la porte fût surnaturellement fermée. Jésus illustre toujours la fin par le commencement.
Enoch begat Methuselah, who in turn begat Lamech. Lamech and Methuselah represent the second angel's message and also the message of the midnight cry. The midnight cry progressed unto the closed door, and is thus represented by Methuselah who died the year of the flood. Lamech represented the second angel’s message, and Lamech died five years before the flood. The five years from the death of Lamech unto the death of Methuselah when the door closed, typified the death of Ezekiel’s bride marking the beginning of the period that led to the death of Christ’s bride represented by Methuselah.
Enoch engendra Methuselah, qui à son tour engendra Lamech. Lamech et Methuselah représentent le message du deuxième ange ainsi que le message du cri de minuit. Le cri de minuit progressa jusqu’à la porte fermée, et il est ainsi représenté par Methuselah, qui mourut l’année du déluge. Lamech représentait le message du deuxième ange, et Lamech mourut cinq ans avant le déluge. Les cinq années allant de la mort de Lamech jusqu’à la mort de Methuselah, lorsque la porte se ferma, préfiguraient la mort de l’épouse d’Ézéchiel marquant le commencement de la période qui conduisit à la mort de l’épouse de Christ représentée par Methuselah.
Enoch typified the first angel that arrived in 1798, Lamech typified the second angel that arrived on April 19, 1844 and Methuselah typified the midnight cry from Exeter unto the closed door of October 22, 1844, that was typified by Noah. The five years from the death of Lamech unto the death of Methuselah typified the year and a half from 587 BC unto 586 BC. Those five years from Lamech to Methuselah typify five years from 1448 unto 1453.
Hénoc préfigurait le premier ange qui arriva en 1798, Lémec préfigurait le second ange qui arriva le 19 avril 1844, et Mathusalem préfigurait le cri de minuit, depuis Exeter jusqu’à la porte fermée du 22 octobre 1844, laquelle était préfigurée par Noé. Les cinq années depuis la mort de Lémec jusqu’à la mort de Mathusalem préfiguraient l’année et demie allant de 587 av. J.-C. à 586 av. J.-C. Ces cinq années de Lémec à Mathusalem préfigurent cinq années, de 1448 à 1453.
On October 31, 1448, John Palaiologos died and his brother, Constantine the eleventh, (the last Constantine) sought permission to ascend the throne of eastern Rome from the Islamic Turkish power. His submission on July 27, 1299, fulfilled the second one hundred and fifty years of Revelation nine set forth in verse ten. Five years after John Palaiologos death, his brother Constantine the eleventh died upon the walls of Constantinople as Mehmed II conquered the Byzantine empire of eastern Rome. Mehmed is the Turkish derivation of Mohammed, so the death of the first Mohammed in 632, which began the first one hundred and fifty year prophecy of Revelation nine, (located in verse five), and which ended with the death of the last Constantine at the hands of ‘Mohammed the second’ eight hundred and twenty-one years later. Five years before his death Mohammed had predicted the demise of Rome and it was accomplished by the Turk named Mohammed the second.
Le 31 octobre 1448, Jean Paléologue mourut, et son frère, Constantin XI, (le dernier Constantin), sollicita de la puissance turque islamique l’autorisation de monter sur le trône de la Rome d’Orient. Sa soumission, le 27 juillet 1299, accomplit la seconde période de cent cinquante ans d’Apocalypse neuf, exposée au verset dix. Cinq ans après la mort de Jean Paléologue, son frère Constantin XI mourut sur les murailles de Constantinople lorsque Mehmed II conquit l’empire byzantin de la Rome d’Orient. Mehmed est la forme turque de Mohammed ; ainsi, la mort du premier Mohammed en 632, qui inaugura la première prophétie de cent cinquante ans d’Apocalypse neuf, (située au verset cinq), trouva son terme avec la mort du dernier Constantin aux mains de « Mohammed le second », huit cent vingt et un ans plus tard. Cinq ans avant sa mort, Mohammed avait prédit la chute de Rome, et elle fut accomplie par le Turc nommé Mohammed le second.
Constantine the last, the eleventh, died in the battle of Constantinople, thus identifying five years from the death of his brother John to his death. Those five years were typified by the five years from the death of Lamech, the son, unto the death of Methuselah, the father, five years later when the door closed upon the ark. Thus, the death of Ezekiel’s bride was typified by the death of Lamech, and together they provide witness to the death of John Palaiologos in 1448. The subsequent death of Methuselah aligns with the death of Christ’s bride and the destruction of Jerusalem in 586 BC, and together they align with the death of Constantine the eleventh.
कॉन्स्टैन्टिन, अन्तिम, अर्थात् ग्यारहवाँ, कॉन्स्टैन्टिनोपल के युद्ध में मारा गया; इस प्रकार उसने अपने भाई जॉन की मृत्यु से अपनी मृत्यु तक के पाँच वर्षों की पहचान कराई। वे पाँच वर्ष लमेख, पुत्र, की मृत्यु से लेकर पाँच वर्ष बाद पिता मतूशेलह की मृत्यु तक के उन पाँच वर्षों द्वारा पूर्वरूपित थे, जब जहाज़ पर द्वार बन्द हुआ। इस प्रकार, यहेजकेल की पत्नी की मृत्यु लमेख की मृत्यु द्वारा पूर्वरूपित थी, और दोनों मिलकर 1448 में जॉन पालायोलोगोस की मृत्यु की साक्षी देते हैं। इसके पश्चात मतूशेलह की मृत्यु, मसीह की दुल्हन की मृत्यु और 586 ईसा-पूर्व में यरूशलेम के विनाश के साथ संगति रखती है, और वे दोनों मिलकर कॉन्स्टैन्टिन ग्यारहवें की मृत्यु के साथ संगति रखते हैं।
The three witnesses of a prophetic period that begins and ends with a death, illustrate the period of the formation of the image of the beast that concludes with the mark of the beast, and it aligns with the proclamation of the midnight cry in Millerite history and the formation of the image of the beast that concludes with the mark of the beast in our current history. When the mark of the beast is fulfilled at the soon-coming Sunday law, the prophetic “speaking” arrives in agreement with Ezekiel being able to “speak” upon his own volition when Jerusalem was destroyed.
گواهانِ سهگانۀ یک دورۀ نبوی که با مرگی آغاز میشود و با مرگی پایان مییابد، دورۀ شکلگیری صورتِ وحش را که با نشانِ وحش به پایان میرسد، به تصویر میکشند؛ و این با اعلامِ فریادِ نیمهشب در تاریخِ میلری و نیز با شکلگیری صورتِ وحش که در تاریخِ کنونیِ ما با نشانِ وحش به پایان میرسد، همراستا است. هنگامی که نشانِ وحش در قانونِ یکشنبهایِ قریبالوقوع به تحقق برسد، «سخنگفتن» نبوی، در توافق با این امر که حزقیال هنگام نابودی اورشلیم میتوانست به ارادۀ خود «سخن بگوید»، فرا میرسد.
Speaking
ff
At the Sunday law, which is typified by the destruction of Jerusalem, the prophetic speaking of the United States is marked as the false prophet speaks as a dragon.
En la ley dominical, tipificada por la destrucción de Jerusalén, el hablar profético de los Estados Unidos queda señalado cuando el falso profeta habla como dragón.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.
Et je vis monter de la terre une autre bête; et elle avait deux cornes semblables à celles d’un agneau, et elle parlait comme un dragon. Apocalypse 13:11.
At the Sunday law, Balaam strikes his ass a third time, and the ass then speaks.
បេលានៃច្បាប់ថ្ងៃអាទិត្យ បាឡាមវាយលារបស់ខ្លួនជាលើកទីបី ហើយបន្ទាប់មក លានោះក៏និយាយឡើង។
And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? And Balaam said unto the ass, Because thou hast mocked me: I would there were a sword in mine hand, for now would I kill thee. And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ever since I was thine unto this day? was I ever wont to do so unto thee? And he said, Nay. Numbers 22:28–30.
Und der HERR öffnete der Eselin den Mund, und sie sprach zu Bileam: Was habe ich dir getan, dass du mich nun dreimal geschlagen hast? Bileam sprach zu der Eselin: Weil du deinen Mutwillen mit mir treibst; hätte ich jetzt ein Schwert in meiner Hand, so wollte ich dich töten. Die Eselin sprach zu Bileam: Bin ich nicht deine Eselin, auf der du geritten bist, seitdem ich dein geworden bin, bis auf diesen Tag? War ich je gewohnt, so an dir zu handeln? Er sprach: Nein. 4. Mose 22,28–30.
The false prophet speaks at the Sunday law and Islam also speaks at the Sunday law. Both are prophetically false prophets. At the Sunday law the ‘vision” of Habakkuk that tarried, speaks.
Le faux prophète parle au moment de la loi du dimanche, et l’islam parle aussi au moment de la loi du dimanche. Tous deux sont, prophétiquement, de faux prophètes. Au moment de la loi du dimanche, la « vision » d’Habacuc, qui tardait, parle.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
Car la vision est encore pour un temps fixé; elle parle de la fin, et ne mentira pas. Si elle tarde, attends-la; car elle s’accomplira certainement, elle ne tardera pas. Habacuc 2:3.
Habakkuk is the true prophet who speaks in contrast with the false prophets. The ‘vision’ of Habakkuk speaks through the mouth of formerly dumb Ezekiel, whose mouth is then opened. The promise of being God’s mouth was given to Jeremiah.
Habakkuk est le véritable prophète qui parle par contraste avec les faux prophètes. La « vision » d’Habakkuk parle par la bouche d’Ézéchiel, auparavant muet, dont la bouche est alors ouverte. La promesse d’être la bouche de Dieu fut donnée à Jérémie.
Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:18, 19.
N’chifukwa chiyani kupweteka kwanga kuli kosalekeza, ndi chilonda changa chosachiritsika, chimene chikukana kuchiritsidwa? Kodi Inu mudzakhala kwa ine ngati wonama ndithu, ndi ngati madzi amene amatha? Chifukwa chake Yehova atero, Ukabwerera, pamenepo ndidzakubwezanso, ndipo udzaima pamaso panga; ndipo ukatulutsa chamtengo wapatali m’chosayenera, udzakhala ngati pakamwa panga; iwo abwerere kwa iwe, koma iwe usabwerere kwa iwo. Yeremiya 15:18, 19.
At the Sunday law, Zacharias's nine months of dumbness ended when he spoke and confirmed that his son’s name is to be John. Zacharias represented leadership who disbelieve the word of the third angel, and John represented the Elijah movement, the church that would usher in the Second Coming of Christ.
À l’époque de la loi dominicale, les neuf mois de mutisme de Zacharie prirent fin lorsqu’il parla et confirma que le nom de son fils devait être Jean. Zacharie représentait les dirigeants qui ne croient pas à la parole du troisième ange, et Jean représentait le mouvement d’Élie, l’Église qui devait annoncer l’avènement de la seconde venue du Christ.
And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.
ते जकर्याहले स्वर्गदूतलाई भने, “म यो कसरी थाहा पाऊँ? किनकि म बूढो मानिस हुँ, र मेरी पत्नी पनि धेरै उमेरकी भइन्।” अनि स्वर्गदूतले उत्तर दिँदै उसलाई भने, “म गब्रिएल हुँ, जो परमेश्वरको उपस्थितिमा उभिरहन्छु; र तिमीलाई बोल्न तथा तिमीलाई यी आनन्दका सुसमाचार सुनाउन पठाइएको छु। अनि हेर, तिमी गूँगा हुनेछौ, र यी कुराहरू पूरा हुने दिनसम्म बोल्न सक्नेछैनौ, किनकि तिमीले मेरा वचनहरू विश्वास गरेनौ, जो आफ्नै समयमा पूरा हुनेछन्।”
And the people waited for Zacharias, and marvelled that he tarried so long in the temple. And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless. Luke 1:18–22.
Ac neadáu an pobal le Zacharias, agus ghabh iontas iad gur fhan sé chomh fada sin sa teampall. Agus nuair a tháinig sé amach, ní raibh sé ábalta labhairt leo; agus thuig siad go bhfaca sé fís sa teampall: óir rinne sé comharthaí dóibh, agus d’fhan sé gan urlabhra. Lúcás 1:18–22.
Zacharias was of the eighth course of priests.
Sakaryaa wuxuu ka tirsanaa qaybtii siddeedaad ee wadaaddada.
There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. And they had no child, because that Elisabeth was barren, and they both were now well stricken in years. And it came to pass, that while he executed the priest’s office before God in the order of his course, According to the custom of the priest’s office, his lot was to burn incense when he went into the temple of the Lord. And the whole multitude of the people were praying without at the time of incense. Luke 1:5–10.
En los días de Herodes, rey de Judea, hubo un sacerdote llamado Zacarías, de la clase de Abías; su mujer era de las hijas de Aarón, y se llamaba Elisabet. Ambos eran justos delante de Dios, y andaban irreprensibles en todos los mandamientos y ordenanzas del Señor. Pero no tenían hijo, porque Elisabet era estéril, y ambos eran ya de edad avanzada. Aconteció que, ejerciendo Zacarías el sacerdocio delante de Dios según el orden de su clase, conforme a la costumbre del sacerdocio, le tocó en suerte ofrecer el incienso, entrando en el templo del Señor. Y toda la multitud del pueblo estaba fuera orando a la hora del incienso. Lucas 1:5–10.
All the prophets represent the latter days, and Zacharias went into the temple, as did Ezekiel. He was of the eighth course of priests, marking a symbol of the eight souls on Noah’s ark that went from the old to the new world. Both he and his wife were blameless, but Zacharias would doubt the words of Gabriel. The Millerite movement began as Philadelphian's (blameless) but transitioned to Laodicean's in 1856. In the latter days, the message of the angel is the message of the third angel, and Gabriel’s message to Zacharias represents the third angel’s message and also the Elijah message, as represented by John the Baptist.
Tous les prophètes représentent les derniers jours, et Zacharie entra dans le temple, comme le fit Ézéchiel. Il était de la huitième classe des prêtres, marquant un symbole des huit âmes dans l’arche de Noé qui passèrent de l’ancien au nouveau monde. Lui et sa femme étaient tous deux irréprochables, mais Zacharie douterait des paroles de Gabriel. Le mouvement millérite commença comme les Philadelphiens (irréprochables), mais passa aux Laodicéens en 1856. Dans les derniers jours, le message de l’ange est le message du troisième ange, et le message de Gabriel à Zacharie représente le message du troisième ange et aussi le message d’Élie, tel qu’il est représenté par Jean-Baptiste.
And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. And when Zacharias saw him, he was troubled, and fear fell upon him. But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. And thou shalt have joy and gladness; and many shall rejoice at his birth. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother’s womb. And many of the children of Israel shall he turn to the Lord their God. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. Luke 1:11–19.
En engel från Herren visade sig för honom och stod på högra sidan om rökelsealtaret. När Sakarias såg honom, blev han förskräckt, och fruktan föll över honom. Men ängeln sade till honom: Var inte rädd, Sakarias, ty din bön har blivit hörd; och din hustru Elisabet skall föda dig en son, och du skall ge honom namnet Johannes. Och du skall få glädje och fröjd, och många skall glädja sig över hans födelse. Ty han skall vara stor inför Herren, och vin och starka drycker skall han inte dricka; och han skall bli uppfylld av den Helige Ande redan från sin moders liv. Och många av Israels barn skall han omvända till Herren, deras Gud. Och han skall gå framför honom i Elias ande och kraft, för att vända fädernas hjärtan till barnen och de olydiga till de rättfärdigas vishet, för att bereda åt Herren ett folk som är gjort redo. Då sade Sakarias till ängeln: Hur skall jag veta detta? Ty jag är en gammal man, och min hustru är kommen långt fram i åren. Ängeln svarade och sade till honom: Jag är Gabriel, som står inför Gud, och jag är sänd för att tala till dig och förkunna för dig detta glada budskap. Lukas 1:11–19.
Zacharias doubted that the message of the Elijah to come would be fulfilled.
Zacharias jije na ozi nke Ịlaịja ahụ ga-abịa ga-emezu.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Kyk, Ek stuur vir julle die profeet Elía voordat die groot en gedugte dag van die Here aanbreek. En hy sal die hart van die vaders terugbring tot die kinders, en die hart van die kinders tot hulle vaders, sodat Ek nie hoef te kom en die land met die banvloek tref nie. Maleági 4:5, 6.
Sister White, in the context of Ezekiel’s sealing of chapter nine, identifies why the leadership of the Laodicean Seventh-day Adventist church were typified by Zacharias’ unbelief.
Ŋwisima White, wɔ Hesekiel tiakese no mu wɔ ti nson no mu no, kyerɛkyerɛ nea enti a na wɔde Sakaria gyidie a onni no yɛɛ Laodikea Seventh-day Adventist asafo no akannifo no ho mfonini.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
“Vondruviwo si leŋa-leŋa la Mawu la me do alo ɖe wo ŋutɔwo ƒe gbɔgbɔviɖeɖe ŋu o, eye womele avi fam ɖe bubuwo ƒe nuvɔ̃wo ta hã o la, woatsrɔ̃ wo ɖe Mawu ƒe dzesi la me o. Aƒetɔ la ɖo dɔ na Eƒe dɔlélawo, ame siwo le wuƒe nuwo tsɔ le asi: ‘Miyí eyome to du la me, eye miasi ame; migana miaƒe ŋku na kpɔ xɔ̃ o, eye migakpɔ nublanui o: miwu ame tsãwo kple sukuviwo, ɖetugbuiwo kple vi suewo, kple nyɔnuwo blibo; gake migate ɖe ame si dzi dzesi la le la ŋu o; eye midze egɔme le Nye Kɔkɔeƒe la. Tete wo dze egɔme le tsã ame siwo nɔ xɔ la ŋgɔ.’
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.
«Здесь мы видим, что церковь — святилище Господне — первой ощутила удар гнева Божия. Старцы, те, кому Бог даровал великий свет и кто стоял как стражи духовных интересов народа, изменили вверенному им доверию. Они заняли такую позицию, будто нам не следует ожидать чудес и явного проявления силы Божией, как в прежние дни. Времена изменились. Эти слова укрепляют их неверие, и они говорят: Господь не сделает ни добра, ни зла. Он слишком милостив, чтобы посещать Свой народ судом. Таков крик: „Мир и безопасность“ — из уст людей, которые уже никогда не возвысят голоса своего, как трубу, чтобы показать народу Божию беззакония его и дому Иакова грехи его. Эти немые псы, которые не хотели лаять, — те самые, кто ощущает на себе справедливое мщение оскорблённого Бога. Мужчины, девицы и малые дети — все погибают вместе». Testimonies, volume 5, 211.
Zacharias doubted the message of the third angel, which is the Elijah message that repeats the history of John the Baptist as well as the history of William Miller.
Zacharias douta li mensahe di e di tres angel, ku ta e mensahe di Elias ku ta ripiti e historia di Juan e Batiste meskos ku e historia di William Miller.
Five Months
Tano Nsona
Elisabeth hid her pregnancy for five months.
Elisabeth cacha sa grossesse pendant cinq mois.
And after those days his wife Elisabeth conceived, and hid herself five months, saying, Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men. And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth. Luke 1:24–26.
Et après ces jours, Élisabeth, sa femme, conçut, et elle se tint cachée pendant cinq mois, disant : C’est ainsi que le Seigneur a agi envers moi aux jours où il m’a regardée pour ôter mon opprobre parmi les hommes. Et au sixième mois, l’ange Gabriel fut envoyé par Dieu dans une ville de Galilée, appelée Nazareth. Luc 1:24–26.
Zacharias was of the eighth course of priests, aligning with the circumcision of his son John on the eighth day, when Zacharias would again speak. He and his son John represent the eight souls who were on Noah’s ark, who were hid from the death brought by the flood waters for five months, or one hundred and fifty days. The one hundred and fifty days of the pregnancy and the flood waters align with the two periods of five months in Revelation nine.
ਜ਼ਖਰਿਆਹ ਯਾਜਕਾਂ ਦੀ ਅੱਠਵੀਂ ਪਾਲੀ ਨਾਲ ਸੰਬੰਧਿਤ ਸੀ, ਜੋ ਉਸ ਦੇ ਪੁੱਤਰ ਯੂਹੰਨਾ ਦੇ ਅੱਠਵੇਂ ਦਿਨ ਹੋਣ ਵਾਲੇ ਖਤਨੇ ਨਾਲ ਮਿਲਦੀ ਹੈ, ਜਦੋਂ ਜ਼ਖਰਿਆਹ ਫਿਰ ਬੋਲੇਗਾ। ਉਹ ਅਤੇ ਉਸ ਦਾ ਪੁੱਤਰ ਯੂਹੰਨਾ ਉਹਨਾਂ ਅੱਠ ਜਾਨਾਂ ਦਾ ਪ੍ਰਤੀਕ ਹਨ ਜੋ ਨੂਹ ਦੀ ਕਿਸ਼ਤੀ ਵਿੱਚ ਸਨ, ਜਿਨ੍ਹਾਂ ਨੂੰ ਬਾਢ਼ ਦੇ ਪਾਣੀਆਂ ਦੁਆਰਾ ਲਿਆਂਦੀ ਗਈ ਮੌਤ ਤੋਂ ਪੰਜ ਮਹੀਨੇ, ਅਥਵਾ ਇੱਕ ਸੌ ਪੰਜਾਹ ਦਿਨਾਂ ਲਈ, ਲੁਕਾਇਆ ਗਿਆ ਸੀ। ਗਰਭਧਾਰਣ ਦੇ ਇੱਕ ਸੌ ਪੰਜਾਹ ਦਿਨ ਅਤੇ ਬਾਢ਼ ਦੇ ਪਾਣੀ ਪ੍ਰਕਾਸ਼ ਦੀ ਪੁਸਤਕ ਨੌਂ ਅਧਿਆਇ ਵਿੱਚ ਦਰਜ ਪੰਜ ਮਹੀਨਿਆਂ ਦੇ ਦੋ ਅਰਸਿਆਂ ਨਾਲ ਮਿਲਦੇ ਹਨ।
Zacharias and his son John also represent when the seventh church of Laodicea transitions unto the eighth church of Philadelphia. From Zacharias’ service during the eighth course unto his son John’s circumcision of the eighth day represents a prophetic period with the number eighth identifying the beginning and the ending. Within that prophetic period there is a five-month period representing a period of hiding.
Zacharias and his son John also represent when the seventh church of Laodicea transitions unto the eighth church of Philadelphia. From Zacharias’ service during the eighth course unto his son John’s circumcision of the eighth day represents a prophetic period with the number eighth identifying the beginning and the ending. Within that prophetic period there is a five-month period representing a period of hiding.
The “speaking” of prophecy identifies the soon-coming Sunday law, so Zacharias speaks at the Sunday law, when his son is sealed, as represented by the act of circumcision. In that history, prior to the Sunday law when Zacharias speaks, at the end of five months, in the sixth month Mary visits Elisabeth and the Holy Spirit anoints Elisabeth, who as a woman represents the anointing of God’s church four months in advance of the soon-coming Sunday law.
La « parole » de la prophétie désigne la loi dominicale imminente ; ainsi, Zacharie parle au moment de la loi dominicale, lorsque son fils est scellé, comme le représente l’acte de la circoncision. Dans cette histoire, avant la loi dominicale, lorsque Zacharie parle, à la fin de cinq mois, au sixième mois, Marie rend visite à Élisabeth, et le Saint-Esprit oint Élisabeth, laquelle, en tant que femme, représente l’onction de l’Église de Dieu quatre mois avant la loi dominicale imminente.
And Mary arose in those days, and went into the hill country with haste, into a city of Juda; And entered into the house of Zacharias, and saluted Elisabeth. And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me? For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord. Luke 1:39–45.
A Mary sa leva en ces jours-là, et s’en alla en hâte vers la région montagneuse, dans une ville de Juda; et elle entra dans la maison de Zacharie, et salua Élisabeth. Et il arriva que, lorsque Élisabeth entendit la salutation de Mary, l’enfant tressaillit dans son sein; et Élisabeth fut remplie du Saint-Esprit. Et elle s’écria d’une voix forte, et dit: Tu es bénie entre les femmes, et le fruit de ton sein est béni. Et d’où m’est-il accordé que la mère de mon Seigneur vienne vers moi? Car voici, aussitôt que la voix de ta salutation a frappé mes oreilles, l’enfant a tressailli d’allégresse dans mon sein. Et bienheureuse est celle qui a cru; car il y aura un accomplissement des choses qui lui ont été dites de la part du Seigneur. Luc 1:39–45.
At the end of five months, Elisabeth spoke to Mary “with a loud voice,” praising Mary’s belief in Gabriel’s message, which in the latter days is the third angel’s message. Elisabeth’s husband Zacharias had disbelieved, but not Mary. Mary heard the message of Gabriel five months after Zacharias, so her belief in the third angel is marked as arriving after the hidden message of five month’s was revealed. The hidden message of five months in the latter days is the first five months of Revelation nine verse five. Mary represents the church of the latter days that accepts the third angel’s message, which includes a special unsealing of five months just before the speaking of the soon-coming Sunday law arrives roughly four months later.
بِعدَ انقضاءِ خمسةِ أشهرٍ، كلَّمت أليصاباتُ مريمَ «بصوتٍ عظيم»، مادحةً إيمانَ مريم برسالةِ جبرائيل، التي هي في الأيام الأخيرة رسالةُ الملاكِ الثالث. أمّا زكريا زوجُ أليصابات فكان قد لم يُؤمِن، وأمّا مريم فلم يكن كذلك. وقد سمعت مريمُ رسالةَ جبرائيل بعد زكريا بخمسةِ أشهر، ولذلك يُشار إلى إيمانها بالملاكِ الثالث على أنّه قد جاء بعد انكشاف الرسالةِ الخفيّةِ الخاصةِ بالخمسةِ أشهر. والرسالةُ الخفيّةُ الخاصةُ بالخمسةِ أشهر في الأيام الأخيرة هي الأشهرُ الخمسةُ الأولى من رؤيا تسعة: خمسة. وتمثّل مريمُ كنيسةَ الأيام الأخيرة التي تقبل رسالةَ الملاكِ الثالث، التي تتضمّن فكّ ختمٍ خاصًّا للخمسةِ أشهر قبيل المجيء الوشيك للكلام عن قانونِ الأحد الآتي قريبًا، وذلك بعد نحو أربعةِ أشهر.
At the waymarks of Mary’s visit the movement of the first and second angels, represented by Zacharias and Elisabeth connects with the movement of the third angel represented by Mary and Joseph. Zacharias represents an official from a church that disbelieved the third angel’s message and Joseph the carpenter, represents a movement represented by self-supporting work. Adventism ends as it began, and it began as a movement, not an organized church structure. The movement of the one hundred and forty-four thousand represented by Joseph, Mary and Christ are direct relatives of the Millerite movement represented by Zacharias, Elisabeth and John, and the disbelief of 1863 is represented by Zacharias. 1863 represents disbelief of the first and second angel’s messages and the movement of the third angel represents the faith of Mary.
Na makutano ya njiani ya ziara ya Mariamu, mwendo wa malaika wa kwanza na wa pili, unaowakilishwa na Zakaria na Elisabeti, unaunganishwa na mwendo wa malaika wa tatu unaowakilishwa na Mariamu na Yusufu. Zakaria anamwakilisha kiongozi rasmi kutoka katika kanisa lililokataa kuamini ujumbe wa malaika wa tatu, na Yusufu seremala anawakilisha mwendo unaowakilishwa na kazi ya kujitegemeza. Uadventista unamalizika kama ulivyoanza, nao ulianza kama mwendo, si kama muundo wa kanisa uliopangwa rasmi. Mwendo wa wale mia moja arobaini na nne elfu, unaowakilishwa na Yusufu, Mariamu, na Kristo, ni jamaa wa moja kwa moja wa mwendo wa Wamillerite unaowakilishwa na Zakaria, Elisabeti, na Yohana; na kutokuamini kwa mwaka 1863 kunawakilishwa na Zakaria. Mwaka 1863 unawakilisha kutokuamini ujumbe wa malaika wa kwanza na wa pili, na mwendo wa malaika wa tatu unawakilisha imani ya Mariamu.
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, ‘Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’ This message seemed to be an addition to the third message, joining it as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon and calling upon God’s people to come out of her that they might escape her fearful doom.” Early Writings, 277.
«لە ئانجەلۆکانەوە نێردران بۆ یارمەتیدانی ئەو ئانجەڵە بەھێزەی لە ئاسمانەوە هاتبوو، و گوێم لە دەنگانێک بوو کە وا دەردەکەوت لە هەموو شوێنێکەوە دەنگ بدەن، “لەوە دەرچن، ئەی گەلی من، تاکو هاوبەشی گوناھەکانی نەبن، و تاکو لە بەلایەکانی وەرنەگرن. چونکە گوناھەکانی تا ئاسمان گەیشتوون، و خودا تاوانەکانی لەبیر هێناونەوە.” ئەم پەیامە وا دەردەکەوت کە زیادکراوێک بێت بۆ پەیامی سێیەم، وەک هاوپەیوەندبوونی هاواری نیوەشەو بە پەیامی ئانجەڵی دووەم لە ساڵی 1844. شکۆی خودا لەسەر ئەو پیرۆزانە ئارامی گرتبوو کە بە ئارامگرتن و چاوەڕوانی دادەنیشتن، و بە بێترسین ئاگادارکردنەوەی کۆتایی و گرنگیان دا، کە تێیدا ڕووخانی بابڵ ڕادەگەیاند و بانگەوازیان لە گەلی خودا دەکرد کە لێی دەرچن، تاکو لە چارەنووسی ترسناکیدا ڕزگاریان ببێت.» Early Writings, 277.
The joining together of two messages is represented by Mary visiting Elisabeth, and that point arrived when the hidden five months is revealed. That point is where two prophecies join and are proclaimed together. One was proclaimed by Elisabeth and the other by Mary. The joining of two messages identifies when the midnight cry joins the message of the second angel, and that occurred in Millerite history at the Exeter camp meeting.
Mu gbakọta ozi abụọ ahụ ọnụ ka e sere n’onyinyo site n’ịga Meri ileta Elizabet, ma oge ahụ rutere mgbe e kpughere ọnwa ise ahụ e zoro ezo. Oge ahụ bụ ebe amụma abụọ jikọtara ọnụ ma kpọsaa ha ọnụ. Otu ka Elizabet kpọsara, nke ọzọkwa bụ nke Meri kpọsara. Njikọta nke ozi abụọ ahụ na-egosi mgbe mkpu etiti abalị jikọtara ozi nke mmụọ ozi nke abụọ, nke ahụ wee mee n’akụkọ ihe mere eme nke ndị Miller n’ogbako ịma ụlọikwuu nke Exeter.
After Elisabeth and then Mary gave their proclamations, “Mary abode with her about three months, and returned to her own house.” Luke 1:56. The sixty-six day period from Exeter unto October 22, 1844 is represented by those four months, which concluded at the soon-coming Sunday law, when Zacharias spoke. The four months represent the period of the proclamation of the message of the midnight cry, which arrives after the message of the five hidden months.
Après qu’Élisabeth, puis Marie, eurent prononcé leurs déclarations, « Marie demeura avec elle environ trois mois, puis elle retourna dans sa maison. » Luc 1:56. La période de soixante-six jours, depuis Exeter jusqu’au 22 octobre 1844, est représentée par ces quatre mois, lesquels s’achevèrent à la loi du dimanche imminente, lorsque Zacharie parla. Les quatre mois représentent la période de la proclamation du message du cri de minuit, qui survient après le message des cinq mois cachés.
The two messages in Millerite history were the first and second angels, and the first angel’s message was empowered by the fulfillment of a time prophecy that began with a period of five months, which was partially hidden until ten days before its fulfillment on August 11, 1840, as set forth by Josiah Litch. The empowerment of the second angel’s message was the correction of the incorrect prediction of 1843, that took place at the Exeter camp meeting, as set forth by Samuel Snow.
Miller tarihindeki iki mesaj, birinci ve ikinci meleklerin mesajlarıydı; birinci meleğin mesajı, Yoşiya Litch’in ortaya koyduğu üzere, beş aylık bir dönemle başlayan ve 11 Ağustos 1840’taki gerçekleşmesinden on gün öncesine dek kısmen gizli kalmış olan bir zaman peygamberliğinin yerine gelmesiyle güç kazandı. İkinci meleğin mesajının güç kazanması ise, Samuel Snow’un ortaya koyduğu üzere, Exeter kamp toplantısında gerçekleşen 1843’e ilişkin yanlış öngörünün düzeltilmesiydi.
The proclamation of the twofold message of the midnight cry is represented as a short period before the door closed, which in the story of Noah opened up a five month period that concluded with the ark sitting atop mount Ararat. The period of the proclamation of the midnight cry comes after the unsealing of the hidden five months, which came ten days before August 11, 1840 and it also came after the Lord removed His hand from the figures He had covered upon the 1843 chart. The ten days of August 1 to 11, align with the sixty-six days of Exeter to October 22, 1844, and the twofold witness identifies that the unsealing of a hidden five months, accompanied with the correction of the incorrect proclamation that produced the first disappointment, and it occurs when Mary meets and greets Elisabeth in the sixth month.
Свідчення двоскладової вістки опівнічного крику представлене як короткий період перед тим, як двері зачинилися, який у розповіді про Ноя відкрив п’ятимісячний період, що завершився тим, що ковчег зупинився на вершині гори Арарат. Період проголошення опівнічного крику настає після розпечатання прихованих п’яти місяців, що сталося за десять днів до 11 серпня 1840 року, і також після того, як Господь забрав Свою руку від прообразів, які Він покривав на карті 1843 року. Десять днів від 1 до 11 серпня узгоджуються з шістдесятьма шістьма днями від Ексетера до 22 жовтня 1844 року, і подвійне свідчення вказує на те, що розпечатання прихованих п’яти місяців, супроводжуване виправленням помилкового проголошення, яке спричинило перше розчарування, відбувається тоді, коли Марія зустрічає й вітає Єлисавету в шостому місяці.
At the Sunday law, the United States speaks as a dragon, the ass of Islam speaks, and the vision of Habakkuk speaks through the mouth of Jeremiah, Zacharias and Ezekiel. At the Sunday law Ezekiel is a sign, thus representing the ensign that is lifted up at the Sunday law. Two of the nine references of the word ‘sign’ in Ezekiel identify the “sabbaths” as the sign of the sanctification representing the combination of Divinity with humanity.
Sa panahon ng batas ukol sa Linggo, ang Estados Unidos ay nagsasalita na gaya ng dragon, ang asno ng Islam ay nagsasalita, at ang pangitain ni Habakkuk ay nagsasalita sa pamamagitan ng bibig nina Jeremias, Zacarias, at Ezekiel. Sa batas ukol sa Linggo, si Ezekiel ay isang tanda, kaya’t kumakatawan sa watawat na itinataas sa panahon ng batas ukol sa Linggo. Dalawa sa siyam na pagbanggit ng salitang “tanda” sa Ezekiel ay tumutukoy sa mga “Sabbath” bilang tanda ng pagpapaging-banal na kumakatawan sa pagkakaugnay ng Pagka-Diyos at sangkatauhan.
But I wrought for my name’s sake, that it should not be polluted before the heathen, among whom they were, in whose sight I made myself known unto them, in bringing them forth out of the land of Egypt. Wherefore I caused them to go forth out of the land of Egypt, and brought them into the wilderness. And I gave them my statutes, and shewed them my judgments, which if a man do, he shall even live in them.
Ammo men Oʻz nomim haqi uchun ish qildim, toki ular orasida boʻlgan butparast xalqlar oldida, ularning koʻz oʻngida, Men Oʻzimni ularga Misr yurtidan chiqarib olib kelishimda ayon qilganim holda, nomim harom qilinmasin. Shuning uchun Men ularni Misr yurtidan chiqarib yubordim va sahroga olib kirdim. Men ularga Oʻz qonun-qoidalarimni berdim va hukmlarimni ularga bildirdim; agar inson ularga amal qilsa, ular orqali yashaydi.
Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them. But the house of Israel rebelled against me in the wilderness: they walked not in my statutes, and they despised my judgments, which if a man do, he shall even live in them; and my sabbaths they greatly polluted: then I said, I would pour out my fury upon them in the wilderness, to consume them. But I wrought for my name’s sake, that it should not be polluted before the heathen, in whose sight I brought them out. Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands; Because they despised my judgments, and walked not in my statutes, but polluted my sabbaths: for their heart went after their idols. Nevertheless mine eye spared them from destroying them, neither did I make an end of them in the wilderness. But I said unto their children in the wilderness, Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their idols: I am the Lord your God; walk in my statutes, and keep my judgments, and do them; And hallow my sabbaths; and they shall be a sign between me and you, that ye may know that I am the Lord your God. Ezekiel 20:9–20.
Et je leur donnai aussi mes sabbats, pour qu’ils fussent un signe entre moi et eux, afin qu’ils connussent que je suis l’Éternel qui les sanctifie. Mais la maison d’Israël se révolta contre moi dans le désert : ils ne marchèrent point selon mes statuts, ils méprisèrent mes ordonnances, que l’homme doit pratiquer pour vivre par elles ; et ils profanèrent gravement mes sabbats. Alors je dis que je répandrais sur eux ma fureur dans le désert, pour les consumer. Mais j’agis à cause de mon nom, afin qu’il ne fût pas profané aux yeux des nations, en présence desquelles je les avais fait sortir. Et même, je levai ma main vers eux dans le désert, pour jurer que je ne les ferais pas entrer dans le pays que je leur avais donné, pays ruisselant de lait et de miel, gloire de tous les pays ; parce qu’ils avaient méprisé mes ordonnances, qu’ils n’avaient point marché selon mes statuts, et qu’ils avaient profané mes sabbats ; car leur cœur allait après leurs idoles. Toutefois mon œil les épargna, au lieu de les détruire, et je ne les exterminai pas dans le désert. Mais je dis à leurs enfants dans le désert : Ne marchez pas selon les statuts de vos pères, n’observez pas leurs ordonnances, et ne vous souillez pas par leurs idoles. Je suis l’Éternel, votre Dieu ; marchez selon mes statuts, gardez mes ordonnances, et mettez-les en pratique ; sanctifiez mes sabbats, et ils seront un signe entre moi et vous, afin que vous connaissiez que je suis l’Éternel, votre Dieu. Ézéchiel 20:9–20.
Ezekiel represents the ensign of the one hundred and forty-four thousand, and the sign of Divinity combined with humanity is the Lord’s “sabbaths.” Ezekiel is the sign at the beginning of the siege and he is the sign at the destruction of Jerusalem, when he is lifted up as an ensign. At the beginning of the siege, those who refuse to see and hear, who desecrate His “sabbaths”, are also a sign.
Ézéchiel représente l’enseigne des cent quarante-quatre mille, et le signe de la Divinité unie à l’humanité, ce sont les « sabbats » du Seigneur. Ézéchiel est le signe au commencement du siège, et il est le signe lors de la destruction de Jérusalem, lorsqu’il est élevé comme une enseigne. Au commencement du siège, ceux qui refusent de voir et d’entendre, qui profanent ses « sabbats », sont eux aussi un signe.
Then came certain of the elders of Israel unto me, and sat before me. And the word of the Lord came unto me, saying, Son of man, these men have set up their idols in their heart, and put the stumblingblock of their iniquity before their face: should I be enquired of at all by them? Therefore speak unto them, and say unto them, Thus saith the Lord God; Every man of the house of Israel that setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to the prophet; I the Lord will answer him that cometh according to the multitude of his idols; That I may take the house of Israel in their own heart, because they are all estranged from me through their idols.
Puis quelques-uns des anciens d’Israël vinrent auprès de moi et s’assirent devant moi. Et la parole de l’Éternel me fut adressée, en ces termes : Fils de l’homme, ces hommes ont élevé leurs idoles dans leur cœur et ont placé devant leur face la pierre d’achoppement de leur iniquité ; me laisserai-je consulter par eux ? C’est pourquoi parle-leur, et dis-leur : Ainsi parle le Seigneur, l’Éternel : Tout homme de la maison d’Israël qui élève ses idoles dans son cœur, qui place devant sa face la pierre d’achoppement de son iniquité, et qui vient auprès du prophète, moi, l’Éternel, je lui répondrai, à celui qui vient, selon la multitude de ses idoles, afin de saisir la maison d’Israël dans son propre cœur, parce qu’ils se sont tous éloignés de moi par leurs idoles.
Therefore say unto the house of Israel, Thus saith the Lord God; Repent, and turn yourselves from your idols; and turn away your faces from all your abominations. For every one of the house of Israel, or of the stranger that sojourneth in Israel, which separateth himself from me, and setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to a prophet to enquire of him concerning me; I the Lord will answer him by myself: And I will set my face against that man, and will make him a sign and a proverb, and I will cut him off from the midst of my people; and ye shall know that I am the Lord. And if the prophet be deceived when he hath spoken a thing, I the Lord have deceived that prophet, and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel. And they shall bear the punishment of their iniquity: the punishment of the prophet shall be even as the punishment of him that seeketh unto him; That the house of Israel may go no more astray from me, neither be polluted any more with all their transgressions; but that they may be my people, and I may be their God, saith the Lord God. Ezekiel 14:1–11.
그런즉 이스라엘 족속에게 이르라. 주 여호와께서 이같이 말씀하시느니라. 너희는 회개하여 너희 우상들에게서 돌이키고, 너희 모든 가증한 것들에서 너희 얼굴을 돌리라. 이스라엘 족속에 속한 자든지, 혹은 이스라엘 가운데 거류하는 타국인이든지, 누구든지 나를 떠나 스스로 분리하며, 자기 우상들을 그 마음에 세우고, 자기 죄악의 걸림돌을 자기 얼굴 앞에 두고서, 나에 관하여 묻고자 선지자에게 나아오면, 나 여호와가 친히 그에게 대답하리라. 내가 그 사람을 대적하여 내 얼굴을 향하고, 그를 징표와 속담거리가 되게 하며, 그를 내 백성 가운데서 끊으리니, 너희가 내가 여호와인 줄 알리라. 만일 선지자가 속아 어떤 말을 하였다면, 그 선지자를 속인 이는 나 여호와라. 내가 그 위에 내 손을 펴서, 그를 내 백성 이스라엘 가운데서 멸하리라. 그들은 자기 죄악의 형벌을 담당할 것이니, 선지자의 형벌이 그에게 묻는 자의 형벌과 같을 것이라. 이는 이스라엘 족속이 다시는 나를 떠나 미혹되지 아니하며, 다시는 그 모든 허물로 스스로 더럽히지 아니하고, 오직 그들로 내 백성이 되게 하며, 나로 그들의 하나님이 되게 하려 함이라. 주 여호와의 말씀이니라. 에스겔 14:1–11.
At Nashville, those within the Laodicean Seventh-day Adventist church who disbelieved as did Zacharias; who had “taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days,” as represented by 1840 unto 1844 will be confronted by those outside of Adventism as to why they failed to give warning. They become the “sign” of the false peace and safety message, which marks the separation of the wise and foolish as represented by the two opposing tents at the Exeter camp meeting. They bear a “sign” of idolatry and rebellion, while Ezekiel bears the true prophetic warning message. At the end of the siege, when Jerusalem is destroyed, representing the Sunday law, the sign of rebellion is the mark of the beast and the sign of obedience is the seal of God.
在纳什维尔，老底嘉状态中的基督复临安息日会内，那些像撒迦利亚一样不信的人；那些“采取了这样的立场，认为我们无须像往日那样期待神能力的神迹和显著彰显”的人——正如1840年至1844年所预表的——将要面对复临信仰之外之人的质问：他们为何未曾发出警告。他们成了那虚假“平安稳妥”信息的“记号”；这记号标明了智慧人与愚拙人的分离，正如埃克塞特营会中那两座彼此对立的帐棚所预表的一样。他们带着拜偶像和悖逆的“记号”，而以西结则传讲那真实的先知性警告信息。在围困结束、耶路撒冷被毁之时——这乃代表星期日法案——悖逆的记号就是兽的印记，顺从的记号就是神的印。
Probation is fully closed for Adventism at the Sunday law, and there is a sign of the righteous and the wicked that are there marked. The close of probation at the soon-coming Sunday law typifies the close of probation when Michael stands up, and there the sign of the death of the multitudes is represented by Gog and Magog.
Atɛntism no sɔhwɛ bere no ato mu koraa wɔ Kwasiada mmara no so, na ɛhɔ na wɔahyɛ ateneneefo ne amumɔyɛfo no agyirae. Sɔhwɛ bere no to mu wɔ Kwasiada mmara a ɛrenba ntɛm no mu no yɛ mfonini ma sɔhwɛ bere no awiei bere a Mikael begyina so no, na ɛhɔ na wɔde Gog ne Magog gyina hɔ ma nnipadɔm no wuo ho agyirae no.
And the passengers that pass through the land, when any seeth a man’s bone, then shall he set up a sign by it, till the buriers have buried it in the valley of Hamongog. And also the name of the city shall be Hamonah. Thus shall they cleanse the land. Ezekiel 39:15, 16.
And the passengers that pass through the land, when any seeth a man’s bone, then shall he set up a sign by it, till the buriers have buried it in the valley of Hamongog. And also the name of the city shall be Hamonah. Thus shall they cleanse the land. Ezekiel 39:15, 16.
The sign of the covenant is identified in chapter thirty-seven of Ezekiel where the valley of dead bones is brought to life and the two sticks are joined. The bones are brought to life by a message of Islam, represented as the four winds, thus typifying August 11, 1840. The two sticks are combined into one, thus representing the joining of the message of the second angel with the message of the midnight cry. The bones are the empowerment of the first angel and the two sticks are the empowerment of the second angel. Thereafter God’s people are His latter day chosen covenant people, represented by John, as one hundred and forty-four thousand.
Sağlamak istediğiniz çeviri için hedef dil “ff” olarak belirtilmiş; ancak “ff” hangi dili ifade ettiğini kesin olarak göstermemektedir. Lütfen hedef dili belirtin.
Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:26–28.
De plus, je conclurai avec eux une alliance de paix; ce sera avec eux une alliance éternelle; je les établirai, je les multiplierai, et je mettrai mon sanctuaire au milieu d’eux pour toujours. Mon tabernacle sera aussi avec eux; oui, je serai leur Dieu, et ils seront mon peuple. Et les nations sauront que moi, l’Éternel, je sanctifie Israël, lorsque mon sanctuaire sera au milieu d’eux pour toujours. Ézéchiel 37:26–28.
The combination of Divinity and humanity is represented in a variety of ways within God’s Word, and one illustration is when the “citadel of the soul” that is located within a human being's higher nature is attached to the citadel of God’s sanctuary. When the heavenly throne room that represents God’s citadel is joined with the citadel of a human being’s higher nature, God’s people are “sanctified” and He dwells “in the midst of them for evermore.”
দিব্যত্ব ও মানবত্বের সমন্বয় ঈশ্বরের বাক্যের মধ্যে নানাবিধ উপায়ে উপস্থাপিত হয়েছে, এবং তার একটি দৃষ্টান্ত হলো—যখন কোনো মানুষের উচ্চতর স্বভাবের অন্তর্গত “আত্মার দুর্গ” ঈশ্বরের পবিত্রধামের দুর্গের সঙ্গে সংযুক্ত হয়। যে স্বর্গীয় সিংহাসন-মণ্ডপ ঈশ্বরের দুর্গকে প্রতিনিধিত্ব করে, তা যখন কোনো মানুষের উচ্চতর স্বভাবের দুর্গের সঙ্গে যুক্ত হয়, তখন ঈশ্বরের লোকেরা “পবিত্রকৃত” হয়, এবং তিনি “চিরকাল তাদের মধ্যে” বাস করেন।
After chapter thirty-seven Ezekiel sets forth the chapters thirty-eight and thirty-nine, where he addresses Gog and Magog as symbols of the confederacy of mankind who are outside of God’s chosen covenant people. In chapter forty, the covenant people of chapter thirty-seven are represented as a temple that fills the whole earth. Chapters thirty-eight to forty represent the rising up of God’s covenant people in the latter days, as represented by the numbers 38 and 40.
Kapitulua hogeita hamazazpigarrenaren ondoren, Ezekielek hogeita hemezortzigarren eta hogeita hemeretzigarren kapituluak aurkezten ditu; haietan, Gog eta Magog Jainkoaren itun-herri hautatuaren kanpoan dagoen gizadiaren konfederazioaren ikur gisa aipatzen ditu. Berrogeigarren kapituluan, hogeita hamazazpigarren kapituluko itun-herria lur osoa betetzen duen tenplu gisa irudikatzen da. Hogeita hemezortzitik berrogeira arteko kapituluek azken egunetan Jainkoaren itun-herriaren goratzea irudikatzen dute, 38 eta 40 zenbakiek adierazten duten bezala.
We will continue these things in the next article.
ffଆରେ ପ୍ରକାଶନଯୋଗ୍ୟ, ସ୍ୱାଭାବିକ ଅନୁବାଦ ଦେବା ପାଇଁ “ff” କୁଣ ସ୍ୱତନ୍ତ୍ର ଭାଷାକୁ ସୂଚିତ କରୁଛି, ଦୟାକରି ସେଥି ପ୍ରସ୍ତୁତ କରନ୍ତୁ।