It is an acceptable biblical understanding to identify the prophet Ezekiel as thirty years old in his opening verses.
Amukirwe mu buryo bwa Bibiliya kumva ko umuhanuzi Ezekiyeli yari afite imyaka mirongo itatu mu mirongo ye ibanza.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity, The word of the Lord came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the Lord was there upon him. Ezekiel 1:1–3.
Và xảy ra trong năm thứ ba mươi, vào tháng thứ tư, ngày thứ năm của tháng, khi tôi đang ở giữa những kẻ bị lưu đày bên sông Kê-ba, thì các tầng trời mở ra, và tôi đã thấy những khải tượng của Đức Chúa Trời. Vào ngày thứ năm của tháng, tức là năm thứ năm kể từ khi vua Giê-hô-gia-kin bị bắt đi lưu đày, lời của Đức Giê-hô-va đã phán cách rõ ràng với thầy tế lễ Ê-xê-chi-ên, con trai Bu-xi, tại xứ người Canh-đê, bên sông Kê-ba; và tay của Đức Giê-hô-va đã ở trên người. Ê-xê-chi-ên 1:1–3.
Some believe “the thirtieth year” is based upon a specific jubilee cycle, which began with king Josiah and ended with verse one of chapter forty.
Bamwe bemera ko “umwaka wa mirongo itatu” ushingiye ku gihe cyihariye cya Yubile, cyatangiranye n’umwami Yosiya kandi kirangirana n’umurongo wa mbere w’igice cya mirongo ine.
In the five and twentieth year of our captivity, in the beginning of the year, in the tenth day of the month, in the fourteenth year after that the city was smitten, in the selfsame day the hand of the Lord was upon me, and brought me thither. Ezekiel 40:1.
A fogságunk huszonötödik esztendejében, az év kezdetén, a hónap tizedik napján, a város megveretésének tizennegyedik esztendejében, ugyanazon a napon az Úr keze rajtam volt, és odavitt engem. Ezékiel 40:1.
Biblical chronologists date verse one of chapter forty as either April 28 or October 22, 573 BC. All the prophets identify the latter days, so the fall date of October 22, 573 BC is the omega date of a line that began fifty years prior in what is called “Josiah’s Great Passover” on May 5, 622 BC.
A bibliai kronológusok a negyvenedik fejezet első versét Kr. e. 573. április 28-ára vagy október 22-ére teszik. Valamennyi próféta az utolsó napokat jelöli meg, így Kr. e. 573. október 22-ének őszi időpontja annak a vonalnak az ómega-dátuma, amely ötven évvel korábban kezdődött az úgynevezett „Jósiás nagy páskájában”, Kr. e. 622. május 5-én.
The number thirty is a symbol of the priests who were to be thirty years old when they began to serve. Whether verse one through three of Ezekiel one, is identifying Ezekiel’s age as thirty, or simply as a symbol of a priest he would also be represented as thirty years old. If the thirty years of verse one is as others believe; representing the thirtieth year since Josiah’s Great Passover in 622 BC, the prophetic implications are still the same.
Na sayı harminc puekkha an ni upa ziahdingte in a rawn rawngbawl tan kum harminc an ni tur a entirna a ni. Ezekiel bung 1, châng 1–3 ah hian Ezekiela kum harminc a ni tih hriattîr tum a nih emaw, a nih loh leh puithiam entirna anga sawi a nih emaw pawh, amah chu kum harminc mi anga a entîr vek ang. Châng 1-a kum harminc tih hi mi dangte ngaihdan anga BC 622-a Josia Lalpui Kalhlên Kût ropui atanga kum harmincna a entîr a nih pawhin, hrilhlâwkna lam thil awmzia chu a inang reng a ni.
Josiah means “foundation,” and his Great Passover began a jubilee period that ended on October 22 on the Day of Atonement 573 BC. The “jubilee line” from Josiah to October 22 aligns with the history of 1840 to 1844. The foundations of 1840 were represented by king Josiah and also by Josiah Litch. October 22 was represented by the horn of the jubilee trumpet being sounded along with the horn of the Day of Atonement.
UJosiya uthetha “isiseko,” yaye iPasika yakhe eNkulu yaqalisa ixesha lejubili elaphela ngomhla wama-22 kuOktobha ngoMhla woXolelaniso ngowama-573 BC. “Umgca wejubili” osuka kuJosiya uye kuma-22 kuOktobha uyahambelana nembali ka-1840 ukuya ku-1844. Iziseko zango-1840 zazimelwe ngukumkani uJosiya kwanakungoJosiya Litch. Umhla wama-22 kuOktobha wawumelwe sisandi sophondo lwexilongo lejubili olwaluvuthelwa kunye nophondo loMhla woXolelaniso.
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.
És számlálj magadnak hét évhetet, hétszer hét esztendőt; és a hét évhét ideje legyen neked negyvenkilenc esztendő. Akkor fúvasd meg a jubileumi kürtöt a hetedik hónap tizedik napján; az engesztelés napján fúvassátok meg a kürtöt egész földeteken. 3Mózes 25:8, 9.
Ezekiel is set within the Jubilee line from king Josiah to October 22, a line that represents Revelation ten’s first and second angels from 1840 unto 1844. Ezekiel represents the Millerites of the first and second angels and the one hundred and forty-four thousand of the third angel. Ezekiel represents the priesthood of the one hundred and forty-four thousand, but his primary prophetic attribute is that he is a prophet.
Ezékiel a jubileumi vonalba van elhelyezve Jósiás királytól október 22-éig, egy olyan vonalba, amely a Jelenések könyve tizedik fejezetének első és második angyalát jelképezi 1840-től 1844-ig. Ezékiel az első és második angyal milleritáit, valamint a harmadik angyal száznegyvennégyezerét jelképezi. Ezékiel a száznegyvennégyezer papságát jelképezi, de elsődleges prófétai jellemzője az, hogy próféta.
Prophet, Priest and King
Muporofita, Muprista noMambo
There are three biblical characters that began to serve when thirty years of age. Along with Ezekiel were David and Joseph. Because they all began to serve at the age of thirty, they are all priests. David is a symbol of the king, Joseph is the priest and Ezekiel is the prophet in the threefold kingdom of glory that consists of a prophet, a priest and a king.
Kuna wahusika watatu wa kibiblia walioanza kuhudumu walipokuwa na umri wa miaka thelathini. Pamoja na Ezekieli walikuwapo Daudi na Yusufu. Kwa sababu wote walianza kuhudumu wakiwa na umri wa miaka thelathini, wote ni makuhani. Daudi ni ishara ya mfalme, Yusufu ni kuhani, na Ezekieli ni nabii katika ufalme wa utukufu wenye sehemu tatu, unaojumuisha nabii, kuhani, na mfalme.
However we might apply the prophet Ezekiel as a symbol, he is a priest, and when applied in the line of the jubilee from Josiah to October 22, Ezekiel is a priest who would represent a priest in the sealing time of the one hundred and forty-four thousand as typified by the history of 1840 to 1844 and king Josiah to October 22, 573 BC.
Me ya sa annabin Ezekiyel a matsayin alama, shi firist ne, kuma idan aka ɗora shi a kan layin jubili daga Josiah zuwa 22 ga Oktoba, Ezekiyel firist ne wanda zai wakilci wani firist a lokacin hatimcewar mutum dubu ɗari da arba’in da huɗu, kamar yadda tarihin 1840 zuwa 1844 da na sarki Josiah zuwa 22 ga Oktoba, 573 BC, suka kwatanta.
Twenty-two
Ishumi na bibiri
The Bible is clear that Ezekiel ministered for twenty-two years. “Twenty-two” is a symbol of the one hundred and forty-four thousand who are the ensign of Divinity combined with humanity. In the history represented by Josiah’s Passover unto chapter forty’s October 22’s Jubilee celebration, Josiah’s Passover typified the work of Josiah Litch in 1838 and 1840. That work was setting forth the time prophecies of the first and second woes. It can now be seen that the prophecy of the first and second woes is much larger than the pioneers recognized.
Biblia waziwazi linaonyesha kwamba Ezekieli alihudumu kwa miaka ishirini na miwili. “Ishirini na miwili” ni ishara ya wale mia moja arobaini na nne elfu ambao ni bendera ya Uungu uliounganishwa na ubinadamu. Katika historia inayowakilishwa na Pasaka ya Yosia hadi sura ya arobaini ya maadhimisho ya Yubile ya Oktoba 22, Pasaka ya Yosia ilifananisha kazi ya Josiah Litch katika miaka ya 1838 na 1840. Kazi hiyo ilikuwa ni kuweka wazi unabii wa nyakati za ole wa kwanza na wa pili. Sasa inaweza kuonekana kwamba unabii wa ole wa kwanza na wa pili ni mkubwa sana kuliko wale waanzilishi walivyotambua.
Ezekiel as a biblical prophet identifies more specific dates in his writings than any other biblical author.
Hezekiel, mint bibliai próféta, írásaiban minden más bibliai szerzőnél több konkrét dátumot jelöl meg.
Ezekiel is the omega of the day equaling a year in Bible prophecy. In the book of Numbers, the alpha mention of the day year principle is represented at the first rebellion at Kadesh that brought about forty years of wandering in the wilderness. The last, or omega rebellion is being represented by Ezekiel in chapter four as Jerusalem is destroyed.
Ezekiel là ô-mê-ga của nguyên tắc một ngày bằng một năm trong lời tiên tri Kinh Thánh. Trong sách Dân Số Ký, sự đề cập đầu tiên, tức an-pha, về nguyên tắc ngày-năm được trình bày nơi cuộc phản loạn đầu tiên tại Kadesh, là biến cố dẫn đến bốn mươi năm phiêu bạt trong đồng vắng. Cuộc phản loạn cuối cùng, hay ô-mê-ga, được Ezekiel tiêu biểu trong chương bốn, khi Giê-ru-sa-lem bị hủy diệt.
Alpha
Alfa
After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. Numbers 14:34, 35.
A föld kikémlelésére fordított napok száma szerint, negyven napig, egy-egy nap egy esztendőül számítva, negyven esztendeig hordozzátok majd bűneitek terhét, és megtudjátok, mit jelent, hogy megvonom tőletek ígéretemet. Én, az Úr, szóltam: bizony így cselekszem ezzel az egész gonosz gyülekezettel, amely egybegyűlt ellenem: ebben a pusztában emésztetnek meg, és ott halnak meg. 4Mózes 14:34, 35.
Omega
Omega
Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. Ezekiel 4:4–7.
Ti takođe lezi na svoj lijevi bok i na nj položi bezakonje doma Izraelova; prema broju dana koliko budeš ležao na njemu, nosićeš njihovo bezakonje. Jer ja sam na tebe stavio godine njihova bezakonja, prema broju dana, tri stotine i devedeset dana: tako ćeš nositi bezakonje doma Izraelova. A kad ih navršiš, lezi opet na svoj desni bok, i nosićeš bezakonje doma Judina četrdeset dana: odredio sam ti po jedan dan za svaku godinu. Zato upravi lice svoje prema opsadi Jerusalima, i mišica tvoja neka bude otkrivena, i prorokuj protiv njega. Jezekilj 4:4–7.
Kadesh and Jerusalem’s destruction represent the alpha and omega rebellion representing the day for a year principle. The “day for a year principle” was the primary rule of the Millerite's and in the history of 1840 to 1844, as typified in the Jubilee line of king Josiah unto October 22. Ezekiel sets forth more dates than any other prophet. Within the dating of Ezekiel, the line of the Jubilee is identified, tying Ezekiel’s witness directly into the history of the first and second angels, and thereafter the history of the third angel.
អំពើបះបោរនៅកាដេស និងការបំផ្លាញក្រុងយេរូសាឡិម តំណាងឲ្យការបះបោរអាល់ហ្វា និងអូមេហ្គា ដែលតំណាងឲ្យគោលការណ៍ «មួយថ្ងៃស្មើមួយឆ្នាំ»។ គោលការណ៍ «មួយថ្ងៃស្មើមួយឆ្នាំ» នេះ គឺជាច្បាប់សំខាន់បំផុតរបស់ពួកមីឡឺរ៉ាយត៍ ហើយនៅក្នុងប្រវត្តិសាស្ត្រពីឆ្នាំ 1840 ដល់ 1844 វាត្រូវបានបង្ហាញជារូបស្រដៀងនៅក្នុងខ្សែយូប៊ីលេនៃស្តេចយ៉ូសៀ រហូតដល់ថ្ងៃទី 22 ខែតុលា។ អេសេគាលបានបង្ហាញកាលបរិច្ឆេទច្រើនជាងព្យាការីរូបណាទាំងអស់។ នៅក្នុងការកំណត់កាលបរិច្ឆេទរបស់អេសេគាល ខ្សែយូប៊ីលេត្រូវបានកំណត់សម្គាល់ ធ្វើឲ្យសាក្សីរបស់អេសេគាលភ្ជាប់ដោយផ្ទាល់ទៅនឹងប្រវត្តិសាស្ត្ររបស់ទេវតាទីមួយ និងទីពីរ ហើយបន្ទាប់មកទៅនឹងប្រវត្តិសាស្ត្ររបស់ទេវតាទីបី។
Along with the “Jubilee line” Ezekiel lies on his side for three hundred and ninety days, then on his other side for forty days. “Four hundred and thirty” is a symbol of the old and new covenants, for Abram’s covenant promise of four hundred years of captivity in Egypt found the second witness of thirty years with the apostle Paul. Together Abram, (later Abraham) of ‘the old’ and Saul, (later Paul) of ‘the new’ combined their witnesses to establish four hundred and thirty years as a symbol of the everlasting covenant. “Three hundred and ninety days” “shalt thou bear the iniquity of the house of Israel.” “And” “thou shalt bear the iniquity of the house of Judah forty days.” Together the right side and the left side equal Abram and Paul.
A „Jubileumi vonallal” együtt Ezékiel háromszázkilencven napig az oldalán fekszik, majd a másik oldalán negyven napig. A „négyszázharminc” a régi és az új szövetség jelképe, mert Ábrám szövetségi ígérete az egyiptomi négyszáz éves fogságról harminc évnyi második tanúbizonyságot nyert Pál apostol által. Együtt Ábrám, (később Ábrahám) „a régi”-ből, és Saul, (később Pál) „az új”-ból egyesítették tanúbizonyságaikat, hogy a négyszázharminc évet mint az örökkévaló szövetség jelképét megalapítsák. „Háromszázkilencven napig” „viseld Izráel házának vétkét.” „És” „Júda házának vétkét viseld negyven napig.” Együtt a jobb oldal és a bal oldal Ábrámmal és Pállal egyenlő.
The covenant was always based upon obedience or disobedience—life or death. The year day principle in Millerite history was a life or death issue, and the history was announced by the first angel as the everlasting gospel. The “gospel” is a life or death issue, and the life or death testing issue of Millerite history was set within the context of the principle of a day equating to a year. The prediction that empowered the message of the first angel was the three hundred ninety-one years and fifteen days prophecy of the second woe. Within the three hundred and ninety days that Ezekiel laid upon his left side is an illustration of the three hundred and ninety-one years and fifteen days time prophecy of the second woe. It requires prophetic discernment to rightly divide the prophecy, but it is nothing less than the continuing work of the Lion of the tribe of Judah unsealing the message of the midnight cry.
عهد همواره بر اطاعت یا نافرمانی—حیات یا موت—استوار بوده است. اصلِ سال-روز در تاریخ میلریتی مسئلهای از حیات یا موت بود، و آن تاریخ بهوسیلهٔ فرشتهٔ اول بهعنوان انجیل جاودانی اعلام گردید. «انجیل» مسئلهای از حیات یا موت است، و مسئلهٔ آزمونِ حیات یا موت در تاریخ میلریتی در چارچوبِ اصلی قرار داده شد که در آن یک روز برابر با یک سال است. پیشگوییای که پیامِ فرشتهٔ اول را قوّت بخشید، نبوتِ سیصد و نود و یک سال و پانزده روزِ وایِ دوم بود. در درونِ سیصد و نود روزی که حزقیال بر پهلوی چپ خود خوابید، تمثیلی از نبوتِ زمانیِ سیصد و نود و یک سال و پانزده روزِ وایِ دوم وجود دارد. برای آنکه نبوت بهدرستی تقسیم شود، بصیرتِ نبوی لازم است؛ اما این چیزی کمتر از کارِ مستمرِ شیرِ سبطِ یهودا در گشودنِ مُهرِ پیامِ فریادِ نیمهشب نیست.
I contend that Ezekiel must be treated as a symbol of the one hundred and forty-four thousand, but primarily as a symbol of the gift of the Spirit of Prophecy, whether represented as a manifestation of a latter-day prophet, or as a manifestation of the covenant people who understand the principle of line upon line methodology.
Állítom, hogy Ezékielt a száznegyvennégyezer jelképének kell tekintenünk, de mindenekelőtt a Prófétaság Lelke ajándékának jelképeként, akár egy végidei próféta megnyilatkozásaként jelenik meg, akár a szövetség népének megnyilatkozásaként, amely érti a sorról sorra való módszertan elvét.
I contend that Ezekiel’s light upon the three hundred and ninety-one years and fifteen days prophecy aligns with the dirt brush man casting the jewels into the larger casket.
Ina gardama cewa hasken da Ezekiyel ya yi kan annabcin shekaru ɗari uku da casa’in da ɗaya da kwanaki goma sha biyar ya yi daidai da mutumin goga na ƙasa yana jefa kayan ado masu daraja cikin akwatin taska mafi girma.
I contend that the light from Ezekiel is an essential element of the capstone message, when the temple is finished.
Ndzi vula leswaku ku vonakala loku humaka eka Ezekiele i xiphemu xa nkoka swinene xa rungula ra ribye ra le henhla, loko tempele yi hetiwile.
Ezekiel is at October 22 in verse one of chapter forty, and it is there that the vision of the future temple is given to Ezekiel. That temple is the temple of the one hundred and forty-four thousand, of which Ezekiel is a symbol of that number. That group will have passed two tests before they reach the third and litmus test. Ezekiel is portrayed as receiving his light in the temple, and therefore the light he produces as a symbol represents the light that comes when God’s people enter the Most Holy Place in alignment with Daniel chapter ten.
Եզեկիելը գտնվում է հոկտեմբերի 22-ին՝ քառասուներորդ գլխի առաջին համարում, և հենց այնտեղ է, որ ապագա տաճարի տեսիլքը տրվում է Եզեկիելին։ Այդ տաճարը հարյուր քառասունչորս հազարի տաճարն է, որոնց այդ թվի խորհրդանիշն է Եզեկիելը։ Այդ խումբը մինչև երրորդ և վճռորոշ փորձությանը հասնելը պիտի անցած լինի երկու փորձություն։ Եզեկիելը ներկայացվում է որպես տաճարում իր լույսը ստացող, և, հետևաբար, այն լույսը, որ նա արտադրում է որպես խորհրդանիշ, ներկայացնում է այն լույսը, որ գալիս է, երբ Աստծո ժողովուրդը մտնում է Ամենասուրբ Վայրը՝ Դանիել տասներորդ գլխի հետ ներդաշնակությամբ։
The light of the Revelation of Jesus Christ that is unsealed, is unsealed just before probation closes.
Umucyo w’Ibyahishuwe bya Yesu Kristo bikurwaho ikimenyetso, ukurwaho ikimenyetso mbere gato y’uko igihe cy’igeragezwa gisozwa.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
És ezt mondja nekem: Ne pecsételd le e könyv próféciájának beszédeit, mert az idő közel van. Aki igazságtalan, legyen igazságtalan ezután is; és aki tisztátalan, legyen tisztátalan ezután is; és aki igaz, legyen igaz ezután is; és aki szent, legyen szent ezután is. Jelenések 22:10, 11.
The “time is at hand” just before probation closes in verse eleven, and the Revelation of Jesus Christ is therefore unsealed at that time, for “the time is at hand.”
“Vrijeme je blizu” neposredno prije nego što se vrijeme milosti zatvori u jedanaestom retku, i Otkrivenje Isusa Krista stoga je u to vrijeme otpečaćeno, jer “vrijeme je blizu.”
The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Ukufunuliwa kukaYesu Kristu, uNkulunkulu amnika khona, ukuze abonise izinceku zakhe izinto okumelwe zenzeke masinyane; wase eyithumela wayibonakalisa ngengelosi yakhe encekwini yakhe uJohane; owafakaza ngezwi likaNkulunkulu, nangobufakazi bukaYesu Kristu, nangakho konke akubonayo. Ubusisiwe ofundayo, nalabo abezwayo amazwi alesi siprofetho, futhi begcina okulotshwe kuso; ngokuba isikhathi siseduze. IsAmbulo 1:1–3.
Probation closes for Laodicean Seventh-day Adventism at the Sunday law and Adventism is represented as Jerusalem in chapter nine of Ezekiel. There those who sigh and cry for the abominations done in the land and in the church receive the seal. The sealing takes place when the east winds of Islam are angering the nations, just before probation closes. In Ezekiel chapter eight the four generations of Adventism conclude with the fourth generation being symbolized by the twenty-five leaders bowing to the sun.
A próbaidő lezárul a laodiceai Hetednapi Adventizmus számára a vasárnaptörvénynél, és az adventizmust Ezékiel könyve kilencedik fejezetében Jeruzsálem jelképezi. Ott azok, akik sóhajtoznak és jajkiáltanak a földön és az egyházban elkövetett utálatosságok miatt, megkapják a pecsétet. A megpecsételés akkor történik, amikor az iszlám keleti szelei haragra gerjesztik a nemzeteket, közvetlenül a próbaidő lezárulása előtt. Ezékiel könyve nyolcadik fejezetében az adventizmus négy nemzedéke a negyedik nemzedékkel zárul, amelyet a nap előtt leboruló huszonöt vezető jelképez.
That vision was given symbolically one day before the Sunday law, or just before the close of probation as represented by six, six, six.
Azt a látomást jelképesen egy nappal a vasárnaptörvény előtt adták, vagy közvetlenül a kegyelmi idő lezárulta előtt, amelyet a hat, hat, hat jelképez.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Ezekiel 8:1–4.
Ary niseho tamin’ny taona fahenina izany, tamin’ny volana fahenina, tamin’ny andro fahadimin’ny volana, raha nipetraka tao an-tranoko aho ary nipetraka teo anatrehako ny loholon’i Joda, dia nilatsaka tamiko teo ny tànan’i Jehovah Tompo. Ary hitako, indro, nisy tahaka ny endrika afo: hatramin’ny fisehon’ny valahany midina dia afo; ary hatramin’ny valahany miakatra dia tahaka ny famirapiratana, tahaka ny lokon’ny metaly mamirapiratra. Ary naninjitra izay tahaka ny endriky ny tànana Izy ka nandray ahy tamin’ny sombin-voloko iray; ary ny Fanahy nanandratra ahy teo anelanelan’ny tany sy ny lanitra ka nitondra ahy tamin’ny fahitan’Andriamanitra ho any Jerosalema, teo am-baravaran’ny vavahady anatiny izay miatrika avaratra, izay nisy ny fitoeran’ny sarin’ny fialonana, izay mampahasaro-piaro. Ary, indro, teo ny voninahitr’Andriamanitry ny Isiraely, araka ny fahitana izay efa hitako tany an-tani-hay. Ezekiela 8:1–4.
The vision of the sixth year, sixth month and fifth day came just before ‘666,’ a symbol of the Sunday law, when probation closes for Laodicean Adventism. That vision was “according to the vision” Ezekiel “saw in the plain.” The vision he saw in the plain is found earlier, in chapter three.
Ukwethulwa kombono wonyaka wesithupha, inyanga yesithupha, nosuku lwesihlanu kwafika ngaphambi nje kuka-‘666,’ uphawu lomthetho weSonto, lapho isikhathi somusa sivaleka ku-Adventism yaseLawodisiya. Lowo mbono wawungowe “ngokombono” uHezekeli “awubona ethafeni.” Umbono awubona ethafeni utholakala ngaphambili, esahlukweni sesithathu.
Then I arose, and went forth into the plain: and, behold, the glory of the Lord stood there, as the glory which I saw by the river of Chebar: and I fell on my face. Ezekiel 3:23.
Tada ustadoh i izađoh u ravnicu; i gle, ondje stajaše slava Gospodnja, kao slava koju vidjeh na rijeci Hevaru; i padoh ničice. Ezekiel 3:23.
The vision of the “plain”, which was the vision of the sixth year, sixth month and fifth day was the vision Ezekiel had seen earlier at the river of Chebar.
Ibyerekwa rya “mu kibaya,” ari ryo byerekwa byo mu mwaka wa gatandatu, ukwezi kwa gatandatu n’umunsi wa gatanu, ni ryo byerekwa Ezekiyeli yari yarabonye mbere ku ruzi rwa Kebari.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.
Történt pedig a harmincadik esztendőben, a negyedik hónapban, a hónap ötödik napján, miközben a foglyok között voltam a Kebár folyó mellett, hogy megnyíltak az egek, és Isten látomásait láttam. Ezékiel 1:1.
The “visions of God” which Ezekiel “saw,” by the river of Chebar, was the vision of the plain, which was also the vision of Ezekiel chapter eight through eleven. Those visions were presented in the context of Ezekiel looking into the sanctuary, which is where the "marah" looking glass vision of chapter ten is accomplished. Ezekiel represents those who partake of the prophetic light radiating from the Most Holy Place as the Revelation of Jesus Christ is brought forth just before the close of probation.
“Nimittaṅga a Pathian” Ezekiela’n Khebar lui dungah a “hmuh” chu phairuanga hmuhna a ni a, chu chu Ezekiela bung 8 atanga 11 thlenga hmuhna pawh a ni bawk. Chumi hmuhnate chu Ezekiela’n biak in thlîr chhûnga a hmuh angin an lo lang a, chuta hmunah chuan bung 10-a “marah” enna thlalang hmuhna chu a thlen famkim a ni. Ezekiela hian Chhandamtu Isua Krista Puantakna a lo chhuah dawn, probation a tâwp hma deuhva, Hmun Thianghlim Ber atanga eng zawng zawng a chhuak chu an neiha, hrilhlâwkna êng an dawnte aiawh a ni.
When we identify king Josiah’s Jubilee line that begins with Passover and ends on October 22, we are identifying the symbol of the Spring feasts and the Fall feasts as set forth in Leviticus twenty-three. There the spring and fall feasts are set forth with twenty-two verses each, just as Ezekiel’s ministry was for twenty-two years. Aligning Ezekiel in the thirtieth year of the Jubilee line allows Ezekiel’s birth to align with Josiah’s revival. If he was thirty years old in the thirtieth year of the Jubilee cycle, then Ezekiel would be born at Josiah’s reformation.
A királyi Jósiás jubileumi vonalának azonosításakor, amely a páskával kezdődik és október 22-én ér véget, a tavaszi és az őszi ünnepek szimbólumát azonosítjuk, amint az a Leviticus huszonharmadik fejezetében van előadva. Ott a tavaszi és az őszi ünnepek egyaránt huszonkét-két versben vannak elénk tárva, miként Ezékiel szolgálata is huszonkét esztendeig tartott. Ha Ezékielt a jubileumi vonal harmincadik évéhez igazítjuk, ez lehetővé teszi, hogy Ezékiel születése Jósiás megújulásához igazodjék. Ha ő harmincéves volt a jubileumi ciklus harmincadik esztendejében, akkor Ezékiel Jósiás reformációjának idején született volna.
Ezekiel is a symbol of those who by faith enter into the Most Holy Place. Once there they see the wheels within the wheels representing the complex play of human interactions. As with John in Revelation chapter ten, Ezekiel represents the Millerites, but more directly the one hundred and forty-four thousand. His parallel three-hundred-ninety-one-years and fifteen-days time prophecy illustrates the final judgment of Laodicean Adventism with the destruction of Jerusalem, and it includes the enigma of thirty-eight and forty.
Ezekiel ni ikimenyetso cy’abinjira, ku bwo kwizera, mu Ahera Cyane. Bamaze kuhagera, babona amapine ari mu yandi mapine, agereranya imikoranire y’abantu igoye kandi inyuranye. Nk’uko byari kuri Yohana mu Byahishuwe igice cya cumi, Ezekiel agereranya aba-Millerite, ariko mu buryo burushijeho kuba butaziguye agereranya ibihumbi ijana na mirongo ine na bine. Ubuhanuzi bwe bw’igihe bugeranywa n’imyaka magana atatu na mirongo icyenda n’umwe hamwe n’iminsi cumi n’itanu, bugaragaza urubanza rwa nyuma rwa Adventizimu y’i Lawodikiya rufatanijwe no kurimbuka kwa Yerusalemu, kandi bukubiyemo urujijo rw’imibare mirongo itatu n’umunani na mirongo ine.
It includes the symbolism of four hundred and thirty years.
E magában foglalja a négyszázharminc esztendő jelképes jelentését.
It includes the four-year period represented by 1333 to 1337, 1449 to 1453 and 1840 to 1844.
E magában foglalja azt a négyéves időszakot, amelyet az 1333-tól 1337-ig, az 1449-től 1453-ig és az 1840-től 1844-ig terjedő évek jelképeznek.
We will begin our considerations of this most important subject in the next article.
A következő cikkben kezdjük meg e rendkívül fontos téma vizsgálatát.
“In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him.” Testimonies, volume 5, 753.
„În viziunile date lui Isaia, lui Ezechiel și lui Ioan vedem cât de strâns este legat cerul de evenimentele care au loc pe pământ și cât de mare este grija lui Dumnezeu pentru aceia care Îi sunt credincioși.” Testimonies, volumul 5, 753.
“Christ Himself was the Lord of the temple. When He should leave it, its glory would depart—that glory once visible in the holy of holies over the mercy seat, where the high priest entered only once a year, on the great day of atonement, with the blood of the slain victim (typical of the blood of the Son of God shed for the sins of the world), and sprinkled it upon the altar. This was the Shekinah, the visible pavilion of Jehovah.
“Kristo mwenyewe alikuwa Bwana wa hekalu. Atakapolitoka, utukufu wake ungeondoka—utukufu ule uliowahi kuonekana katika Patakatifu pa Patakatifu juu ya kiti cha rehema, mahali ambapo kuhani mkuu aliingia mara moja tu kwa mwaka, katika siku ile kuu ya upatanisho, akiwa na damu ya mnyama aliyechinjwa (iliyokuwa mfano wa damu ya Mwana wa Mungu iliyomwagika kwa ajili ya dhambi za ulimwengu), na akaimimina juu ya madhabahu. Huyu alikuwa Shekina, hema linaloonekana la Yehova.”
“It was this glory that was revealed to Isaiah, when he says, ‘In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple’ [Isaiah 6:1–8 quoted].” The Seventh-day Adventist Bible Commentary, volume 4, 1139.
„E dicsőség nyilatkoztatott ki Ésaiásnak is, amikor ezt mondja: »Amely esztendőben meghala Uzziás király, látám az Urat ülni magas és felemeltetett székben, és palástja betölté a templomot« [Ézsaiás 6:1–8 idézve].” The Seventh-day Adventist Bible Commentary, 4. kötet, 1139.
“The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.
Umbono owanikwa u-Isaya umele imeko yabantu bakaThixo ngemihla yokugqibela. Banikwe ilungelo lokubona ngokholo umsebenzi oqhubekayo engcweleni yasezulwini. “Yaye itempile kaThixo yavulwa ezulwini, kwabonakala ngaphakathi etempileni yakhe ityeya yomnqophiso wakhe.” Njengoko bekhangela ngokholo kwiNgcwele yeeNgcwele, baze babone umsebenzi kaKristu engcweleni yasezulwini, bayakuqonda ukuba bangabantu abamilomo ingcolileyo,—abantu abathi imilomo yabo ihlale ithetha amampunge, nabaneziphiwo ezingangcwaliswanga nezingasetyenziswanga kuzuko lukaThixo. Bafanele ngokwenene ukuphelelwa lithemba xa bethelekisa ubuthathaka nokungafaneleki kwabo nobunyulu nobuhle besimilo sikaKristu esizukileyo. Kodwa ukuba bona, njengaye u-Isaya, baya kwamkela impembelelo iNkosi enqwenela ukuba yenziwe entliziyweni, ukuba baya kuthobisa imiphefumlo yabo phambi koThixo, likho ithemba kubo. Isaphetha sesithembiso siphezu kwetrone, yaye umsebenzi owenziwa ku-Isaya uya kwenziwa kubo. UThixo uya kusabela kwizicelo ezivela entliziyweni ezithobileyo.
“The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.” Review and Herald, December 22, 1896.
“U svrha ovoga velikog i svečanog Božjeg djela jest sabrati snopove u nebesku žitnicu; jer zemlja treba da se ispuni slavom Gospodnjom. Zato neka se nitko ne obeshrabri kada vidi sveprisutnu opačinu i čuje govor koji izlazi s nečistih usana. Kada se sile tame poredaju protiv Božjega naroda; kada Sotona skupi svoje čete za posljednji veliki sukob i njegova se moć učini velikom i gotovo neodoljivom, jasan pogled na božansku slavu, na prijestolje visoko i uzdignuto, nadsvođeno lukom obećanja, dat će utjehu, sigurnost i mir.” Review and Herald, December 22, 1896.
“Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.
A Kébár folyó partján Ezékiel látott egy forgószelet, amely észak felől látszott jönni: „nagy felhőt, és önmagába visszatérő tüzet, és fényesség vala körülötte, és annak közepéből mintegy borostyánkőnek színe.” Számos kerék, egymást metszve, négy élőlény által mozgattatott. Magasan mindezek fölött „vala valami királyiszéknek formája, olyan, mint a zafírkőnek alakja: és a királyiszék formáján felül látszék valami emberformának alakja.” „És látszék a Kerubokban emberi kéznek formája szárnyaik alatt.” Ezékiel 1:4, 26; 10:8. A kerekek elrendezése annyira bonyolult volt, hogy első látásra zűrzavarosnak tűntek; mégis tökéletes összhangban mozogtak. Mennyei lények, akiket a kerubok szárnyai alatti kéz tartott fenn és irányított, mozgatták e kerekeket; fölöttük pedig, a zafírtrónon, az Örökkévaló volt; és a trón körül szivárvány, az isteni irgalom jelképe.
“As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.
“Như những cơ cấu phức tạp như bánh xe được dẫn dắt bởi bàn tay ở dưới cánh các chê-ru-bim, thì diễn biến phức tạp của các biến cố nhân loại cũng ở dưới sự điều khiển của Đức Chúa Trời. Giữa sự tranh chiến và náo động của các dân tộc, Đấng ngự trên các chê-ru-bim vẫn đang hướng dẫn các công việc của đất.”
“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.
“Lịch sử các dân tộc, những dân tộc lần lượt chiếm giữ thời kỳ và vị trí đã được phân định cho mình, trong khi vô thức làm chứng cho lẽ thật mà chính họ cũng không hiểu ý nghĩa, đang phán với chúng ta. Đối với mỗi dân tộc và mỗi cá nhân ngày nay, Đức Chúa Trời đã chỉ định một chỗ trong kế hoạch lớn lao của Ngài. Ngày nay, loài người và các quốc gia đang được đo bằng dây dọi trong tay Đấng không hề sai lầm. Tất cả, bởi chính sự lựa chọn của mình, đang quyết định vận mệnh của mình, và Đức Chúa Trời đang tể trị trên hết để hoàn thành các mục đích của Ngài.”
“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 178.
“Tarih që i Madhi UNË JAM e ka shënuar në fjalën e Tij, duke bashkuar hallkë pas hallke në zinxhirin profetik, nga amshimi në të kaluarën deri te amshimi në të ardhmen, na tregon se ku ndodhemi sot në rrjedhën e epokave dhe çfarë mund të pritet në kohën që do të vijë. Gjithçka që profecia ka parathënë se do të ndodhte, deri në kohën e tanishme, është gjurmuar në faqet e historisë, dhe mund të jemi të sigurt se gjithçka që ende do të vijë do të përmbushet sipas rendit të saj.” Education, 178.