Ezekiel represents those who have had a work of instruction accomplished for them by the Lion of the tribe of Judah, and His basic instruction is “line upon line.”

Ezekiel inamuhuisha wale ambao wamefanyiwa kazi ya mafundisho na Simba wa kabila la Yuda, na mafundisho yake ya msingi ni “mstari juu ya mstari.”

To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:12, 13.

Ngài đã phán cùng họ rằng: Đây là nơi an nghỉ, khiến kẻ mệt nhọc được nghỉ ngơi; đây là sự bồi bổ sức lực; nhưng họ chẳng chịu nghe. Vậy nên lời của Đức Giê-hô-va đối với họ trở thành điều răn nối tiếp điều răn, điều răn nối tiếp điều răn; hàng này tiếp hàng khác, hàng này tiếp hàng khác; một ít chỗ này, một ít chỗ kia; để họ đi, rồi ngã ngửa ra sau, bị tan vỡ, mắc bẫy, và bị bắt. Ê-sai 28:12, 13.

Currently the Lion of the tribe of Judah is opening up the book of Ezekiel. We are informed that Ezekiel is a priest in the thirtieth year, whether “thirty” represents his symbolic age as a priest, or the thirtieth year in the prophetic line that began at Josiah’s Great Jubilee. The final priesthood of the latter days is the one hundred and forty-four thousand, and the ancient literal histories typify a symbolic history in the latter days.

Kounye a, Lyon tribi Jida a ap louvri liv Ezekyèl la. Yo fè nou konnen Ezekyèl se yon prèt nan trantyèm ane a, kit “trant” lan reprezante laj senbolik li kòm prèt, kit li reprezante trantyèm ane a nan liy pwofetik ki te kòmanse nan Gran Jibile Jozya a. Dènye prètriz la nan dènye jou yo se san karannkat mil la, epi ansyen istwa literal yo se tip ki prefigire yon istwa senbolik nan dènye jou yo.

But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. Isaiah 61:6.

Mutazitwa Makuhani wa BWANA; watu watawaita Ninyi Wahudumu wa Mungu wetu; mtakula mali za mataifa, na katika utukufu wao mtajitukuza. Isaya 61:6.

Ezekiel is a symbol of God’s people in the latter days–the sacred history which every prophetic testimony identifies. That sacred history is the movement of the third angel, which was especially typified by the movement of the first angel in 1840. The movement of the first angel was the alpha angel of the three angels and the third is the omega angel. Ezekiel is therefore aligned with Peter in the sealing time of the one hundred and forty-four thousand. The symbolic history both Peter and Ezekiel are located at, is represented as the history Panium.

Hezekeli ni ishusho ya watu wa Mungu katika siku za mwisho—historia takatifu ambayo kila ushuhuda wa kinabii huitambulisha. Historia hiyo takatifu ni mwendo wa malaika wa tatu, ambao ulifanishwa kwa namna ya pekee na mwendo wa malaika wa kwanza katika mwaka wa 1840. Mwendo wa malaika wa kwanza ulikuwa malaika alfa wa wale malaika watatu, na wa tatu ndiye malaika omega. Kwa hiyo Hezekeli amelinganishwa na Petro katika wakati wa kutiwa muhuri kwa wale mia moja na arobaini na nne elfu. Historia ya kiishara ambayo Petro na Hezekeli wote wawili wamewekwa ndani yake, inawakilishwa kuwa ni historia ya Panium.

The Little Book

Ɓarahwa Ga Nnɔga

Ezekiel takes the little book, as did John in Revelation ten.

Ezekijel uzima knjižicu, kao što je učinio i Jovan u Otkrivenju deset.

But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–10, 3:1–3.

Ali ti, sine čovječji, čuj što ti govorim: ne budi buntovan kao taj buntovni dom; otvori usta svoja i pojedi što ti dajem. I kad pogledah, gle, ruka bijaše pružena k meni; i, evo, u njoj bijaše svitak knjige. I razvi ga preda mnom; i bijaše ispisan iznutra i izvana; i na njemu bijahu napisani naricanje, tugovanje i jauk. Potom mi reče: Sine čovječji, pojedi što nalaziš; pojedi ovaj svitak, pa idi i govori domu Izraelovu. Tada otvorih usta svoja, i on učini da pojedem taj svitak. I reče mi: Sine čovječji, nahrani trbuh svoj i napuni utrobu svoju ovim svitkom koji ti dajem. Tada ga pojedoh, i bijaše u ustima mojim sladak kao med. Ezekiel 2:8–10, 3:1–3.

In Revelation ten, John eats the little book, and the entire chapter represents the manifestation of the power of God from August 11, 1840 until October 22, 1844.

Sa Pahayag 10, ginkaon ni Juan an gutiay nga basahon, ngan an bug-os nga kapitulo naghuhulagway han pagpakita han gahum han Dios tikang han Agosto 11, 1840 tubtob han Oktubre 22, 1844.

“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

“Malaika anayejumuika katika kutangaza ujumbe wa malaika wa tatu atauangazia ulimwengu wote kwa utukufu wake. Hapa imetabiriwa kazi yenye upeo wa ulimwengu mzima na nguvu isiyo ya kawaida. Mwendo wa ujio wa Kristo wa miaka 1840–44 ulikuwa udhihirisho wa utukufu wa nguvu za Mungu; ujumbe wa malaika wa kwanza ulipelekwa katika kila kituo cha umisionari duniani, na katika nchi zingine kulikuwako mwamko mkuu zaidi wa kidini ambao umewahi kushuhudiwa katika nchi yoyote tangu Matengenezo ya karne ya kumi na sita; lakini haya yatapitiliwa mbali na mwendo wenye nguvu chini ya onyo la mwisho la malaika wa tatu.” The Great Controversy, 611.

Ezekiel is aligned with John in Chapter ten of Revelation, so Peter, John and Ezekiel stand together in their allotted place during the sealing time of the one hundred and forty-four thousand.

Եզեկիելը համահունչ է Հովհաննեսին Հայտնության տասներորդ գլխում, ուստի Պետրոսը, Հովհաննեսը և Եզեկիելը միասին կանգնած են իրենց բաժին հասած տեղում՝ հարյուր քառասունչորս հազարի կնքման ժամանակ։

1840 to 1844 represents a four-year-period that began when the time prophecy that began with a one-hundred-and-fifty-year period on July 27, 1299. Those “five months” ended and joined with the time prophecy of three hundred ninety-one years and fifteen days that concluded on August 11, 1840, when the glorious manifestation of the power of God was manifested until October 22, 1844. Then the application of prophetic time ceased.

1840 ਤੋਂ 1844 ਚਾਰ ਸਾਲਾਂ ਦਾ ਇੱਕ ਅੰਤਰਾਲ ਦਰਸਾਉਂਦਾ ਹੈ, ਜੋ ਉਸ ਸਮੇਂ ਦੀ ਭਵਿੱਖਬਾਣੀ ਤੋਂ ਆਰੰਭ ਹੋਇਆ ਸੀ ਜੋ 27 ਜੁਲਾਈ, 1299 ਨੂੰ ਇੱਕ ਸੌ ਪੰਜਾਹ ਸਾਲਾਂ ਦੇ ਅਰਸੇ ਨਾਲ ਸ਼ੁਰੂ ਹੋਈ ਸੀ। ਉਹ “ਪੰਜ ਮਹੀਨੇ” ਸਮਾਪਤ ਹੋਏ ਅਤੇ ਤਿੰਨ ਸੌ ਇਕਾਨਵੇਂ ਸਾਲ ਅਤੇ ਪੰਦਰਾਂ ਦਿਨਾਂ ਦੀ ਸਮੇਂ-ਸਬੰਧੀ ਭਵਿੱਖਬਾਣੀ ਨਾਲ ਜੁੜ ਗਏ, ਜੋ 11 ਅਗਸਤ, 1840 ਨੂੰ ਪੂਰੀ ਹੋਈ, ਜਦੋਂ ਪਰਮੇਸ਼ੁਰ ਦੀ ਸ਼ਕਤੀ ਦਾ ਮਹਿਮਾਮਈ ਪ੍ਰਗਟਾਵਾ 22 ਅਕਤੂਬਰ, 1844 ਤੱਕ ਪ੍ਰਗਟ ਹੁੰਦਾ ਰਿਹਾ। ਫਿਰ ਭਵਿੱਖਬਾਣੀਕਾਲ ਦੀ ਲਾਗੂਤਾ ਸਮਾਪਤ ਹੋ ਗਈ।

And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:6.

Ati fi ẹni tí ó wà láàyè títí láé àti láéláé búra, ẹni tí ó dá ọ̀run àti àwọn ohun tí ń bẹ nínú rẹ̀, àti ayé àti àwọn ohun tí ń bẹ nínú rẹ̀, àti òkun àti àwọn ohun tí ń bẹ nínú rẹ̀, pé àkókò kì yóò sí mọ́. Ifihan 10:6.

Prophetic time ended as a valid application of prophecy on October 22, 1844. Ezekiel, Peter and John each represent God’s wise virgins of the movement of the first and second angels and also the movement of the third angel.

Isikhathi sesiprofetho saphela njengokusetshenziswa okufanele kwesiprofetho ngo-Okthoba 22, 1844. UHezekeli, uPetru, noJohane ngamunye umelela izintombi ezihlakaniphileyo zikaNkulunkulu zenhlangano yengelosi yokuqala neyesibili, kanye nenhlangano yengelosi yesithathu.

Visions

Ruéru<|endoftext|>ռչ

The first ‘eleven’ chapters of Ezekiel present a series of “visions” as set forth in verse one of chapter one.

Akwụkwọ iri na otu mbụ nke Ezekiel na-egosi usoro “ọhụụ” dị ka e depụtara ya n’amaokwu mbụ nke isi nke mbụ.

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.

Umwaka wa mirongo itatu ugeze, mu kwezi kwa kane, ku munsi wa gatanu w’ukwezi, nkiri hagati y’imbohe ku ruzi rwa Kebari, ijuru rirakinguka, mbona iyerekwa ry’Imana. Ezekiyeli 1:1.

The “visions” of the first eleven chapters was first given in chapter one by the river of Chebar, then it was enlarged upon in chapter three’s vision on the “plain” and then again in chapter eight’s vision at Jerusalem. The three locations of the river of Chebar, the plain and Jerusalem represent three visions that together make up one vision, which is the “visions” of verse one and of the first ‘eleven’ chapters.

“የራእይ” የተባሉት የመጀመሪያዎቹ አሥራ አንድ ምዕራፎች በመጀመሪያ በመጀመሪያው ምዕራፍ በኬባር ወንዝ አጠገብ ተሰጡ፤ ከዚያም በሦስተኛው ምዕራፍ በ“ሜዳው” ላይ ባለው ራእይ ተስፋፉባቸው፤ እንደገናም በስምንተኛው ምዕራፍ በኢየሩሳሌም ባለው ራእይ ተጨምረው ተገለጡ። ኬባር ወንዝ፣ ሜዳው እና ኢየሩሳሌም የተባሉት ሦስቱ ስፍራዎች በአንድነት አንድ ራእይን የሚያቆሙ ሦስት ራእዮችን ይወክላሉ፤ ይህም የቁጥር አንድና የመጀመሪያዎቹ ‘አሥራ አንድ’ ምዕራፎች “የራእይ” ነው።

Jubilee

Jubilei

Considering the thirtieth year as the thirtieth year of the Jubilee cycle that began at Josiah's famous Passover, and then ended on October 22, is easily supportable, for that particular line of sacred history is portrayed distinctly, line upon line with more than one witness. As an example; Passover represents the Spring feasts and the day of atonement represents the Fall feasts. Leviticus twenty-three is therefore aligned with the Jubilee cycle that began with Josiah. There are other lines that align with the history represented by king Josiah unto October 22, 573 BC. The historical fulfillment on October 22, 573 BC of a Jubilee year is supported by the historians.

Ukubara umwaka wa mirongo itatu nk’umwaka wa mirongo itatu w’umuzenguruko wa Yubile watangiriye kuri Pasika izwi cyane ya Yosiya, hanyuma ukarangira ku wa 22 Ukwakira, biroroshye kubishyigikira, kuko uwo murongo wihariye w’amateka yera werekanwa mu buryo bugaragara, umurongo ku murongo, kandi ufite abahamya barenze umwe. Urugero; Pasika ihagarariye iminsi mikuru yo mu mpeshyi, naho umunsi w’impongano ugahagararira iminsi mikuru yo mu gihe cy’umuhindo. Ni cyo gituma Abalewi makumyabiri na gatatu ihuzwa n’umuzenguruko wa Yubile watangiriye kuri Yosiya. Hari indi mirongo ihura n’amateka ahagarariwe n’umwami Yosiya kugeza ku wa 22 Ukwakira, 573 Mbere ya Kristo. Isohozwa ry’amateka ku wa 22 Ukwakira, 573 Mbere ya Kristo, ry’umwaka wa Yubile rishyigikirwa n’abanyamateka.

The chronologists are generally comfortable with placing the day of atonement as October 22, 573 BC, and Josiah’s Great Passover in 622 BC, is also an accepted date by those biblical chronologists. The Passover, a symbol of the spring feasts, began a forty-nine-year Jubilee cycle, that ended at the symbol of the fall feasts on the day of atonement. The seven weeks of years that made up forty-nine years were the symbols of the Sabbath of the land.

Ababazi b’ibihe muri rusange bemera gushyira umunsi w’impongano ku wa 22 Ukwakira 573 Mbere ya Kristo, kandi Pasika Nkuru ya Yosiya mu 622 Mbere ya Kristo na yo ni itariki yemerwa n’abo babazi b’ibihe bya Bibiliya. Pasika, ikimenyetso cy’iminsi mikuru yo mu mpeshyi, yatangiye icyiciro cya Yubile cy’imyaka mirongo ine n’icyenda, cyarangiye ku kimenyetso cy’iminsi mikuru yo mu gihe cy’itumba ku munsi w’impongano. Ibyumweru birindwi by’imyaka byagize imyaka mirongo ine n’icyenda byari ibimenyetso by’isabato y’ubutaka.

“In every page, whether history, or precept, or prophecy, the Old Testament Scriptures are irradiated with the glory of the Son of God. So far as it was of divine institution, the entire system of Judaism was a compacted prophecy of the gospel. To Christ “give all the prophets witness.” Acts 10:43. From the promise given to Adam, down through the patriarchal line and the legal economy, heaven’s glorious light made plain the footsteps of the Redeemer. Seers beheld the Star of Bethlehem, the Shiloh to come, as future things swept before them in mysterious procession. In every sacrifice Christ’s death was shown. In every cloud of incense His righteousness ascended. By every jubilee trumpet His name was sounded. In the awful mystery of the holy of holies His glory dwelt.” The Desire of Ages, 211.

“Ën çdo faqe, qoftë histori, ose urdhërim, ose profeci, Shkrimet e Dhiatës së Vjetër rrezatohen nga lavdia e Birit të Perëndisë. Për aq sa ishte me themelim hyjnor, i tërë sistemi i judaizmit ishte një profeci e përmbledhur e ungjillit. Për Krishtin “japin dëshmi të gjithë profetët.” Veprat 10:43. Që nga premtimi i dhënë Adamit, e përgjatë vijës patriarkale dhe rendit ligjor, drita e lavdishme e qiellit i bëri të qarta gjurmët e Shëlbuesit. Vegimtarët panë Yllin e Betlehemit, Shilon që do të vinte, ndërsa gjërat e ardhshme kalonin para tyre në një procesion të mistershëm. Në çdo flijim tregohej vdekja e Krishtit. Në çdo re temjani ngjitej drejtësia e Tij. Me çdo trumpetë jubileu jehonte emri i Tij. Në misterin e frikshëm të më të shenjtit vendbanonte lavdia e Tij.” The Desire of Ages, 211.

Seventeen

Sha bakwai】

Zedekiah had been taken to Babylon when Jerusalem fell fourteen years before 573 BC. The Jewish historians identify the Jubilee cycle from Josiah in 622 to October 22, 573 as the 17th Jubilee cycle. The period from the battle of Raphia to the battle of Panium was seventeen years. Ptolemy, was the victor at the battle of Raphia, and he reigned as the king of the south for seventeen years. From the Edict of Milan until Constantine divided his empire in 330, was seventeen years. In the seventeenth Jubilee cycle Jerusalem was destroyed by Nebuchadnezzar.

ចេដេគា ត្រូវបាននាំយកទៅក្រុងបាប៊ីឡូន នៅពេលក្រុងយេរូសាឡឹមដួលរលំ កាលពីដប់បួនឆ្នាំមុនឆ្នាំ 573 មុន គ.ស.។ អ្នកប្រវត្តិសាស្ត្រជនជាតិយូដា កំណត់វដ្តយូប៊ីលី ចាប់ពីសម័យយ៉ូសៀស ក្នុងឆ្នាំ 622 ដល់ថ្ងៃទី 22 ខែតុលា ឆ្នាំ 573 ថាជាវដ្តយូប៊ីលីទី 17។ រយៈពេលចាប់ពីសមរភូមិរ៉ាហ្វៀ ដល់សមរភូមិប៉ានីយ៉ូម មានដប់ប្រាំពីរឆ្នាំ។ ព្តូឡេមី ជាអ្នកឈ្នះនៅសមរភូមិរ៉ាហ្វៀ ហើយទ្រង់បានសោយរាជ្យជាស្តេចនៃទិសខាងត្បូង អស់រយៈពេលដប់ប្រាំពីរឆ្នាំ។ ចាប់ពីព្រះរាជក្រឹត្យមីឡាន រហូតដល់កុងស្តង់ទីនបែងចែកចក្រភពរបស់ទ្រង់នៅឆ្នាំ 330 មានដប់ប្រាំពីរឆ្នាំ។ នៅក្នុងវដ្តយូប៊ីលីទីដប់ប្រាំពីរ ក្រុងយេរូសាឡឹមត្រូវបាននេប៊ូក្នេសារបំផ្លាញ។

For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim: Afterward shall the children of Israel return, and seek the Lord their God, and David their king; and shall fear the Lord and his goodness in the latter days. Hosea 3:4, 5.

Vì con cái Y-sơ-ra-ên sẽ ở lâu ngày không có vua, không có quan trưởng, không có của lễ, không có trụ thờ, không có ê-phót, và không có thê-ra-phim. Sau đó, con cái Y-sơ-ra-ên sẽ trở lại, tìm cầu Đức Giê-hô-va Đức Chúa Trời mình và Đa-vít, vua mình; trong những ngày sau rốt, chúng sẽ kính sợ Đức Giê-hô-va và sự nhân từ của Ngài. Ô-sê 3:4, 5.

Hosea is addressing a subject that has direct bearing on the captivity of Zedekiah, though it also represents the beginning of captivity for the northern kingdom in 723 BC. The reason Hosea’s passage connects with Ezekiel’s testimony has to do with the rejection of God when Israel insisted on a human king. Israel’s desire to be ruled by a human king, rather than a Divine king is represented as “the pride of your power” in the judgment of "seven times" in Leviticus 26.

ហូសេកំពុងលើកឡើងអំពីប្រធានបទមួយដែលពាក់ព័ន្ធដោយផ្ទាល់នឹងការជាប់ជាឈ្លើយរបស់សេដេគា ទោះបីជាវាក៏តំណាងឲ្យការចាប់ផ្តើមនៃការជាប់ជាឈ្លើយសម្រាប់នគរខាងជើងនៅឆ្នាំ 723 មុន គ.ស. ផងដែរ។ មូលហេតុដែលបទគម្ពីររបស់ហូសេភ្ជាប់ជាមួយនឹងសក្ខីភាពរបស់អេសេគាល គឺទាក់ទងនឹងការបដិសេធព្រះ នៅពេលអ៊ីស្រាអែលទទូចចង់បានស្តេចជាមនុស្សម្នាក់។ បំណងប្រាថ្នារបស់អ៊ីស្រាអែលដែលចង់ឲ្យស្តេចជាមនុស្សគ្រប់គ្រងខ្លួន ជាជាងស្តេចដ៏ទេវភាព ត្រូវបានតំណាងថាជា «អំណួតនៃអំណាចរបស់អ្នក» នៅក្នុងការជំនុំជម្រះ «ប្រាំពីរដង» ក្នុង លេវីវិន័យ 26។

And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. Leviticus 26:18, 19.

បើទោះបីជា​យ៉ាងនេះក៏ដោយ អ្នករាល់គ្នា​នៅតែមិនស្តាប់តាម​ខ្ញុំ នោះ​ខ្ញុំនឹង​ដាក់ទណ្ឌកម្ម​លើ​អ្នករាល់គ្នា​ឲ្យ​ខ្លាំង​ជាង​មុន​ប្រាំពីរដង ដោយសារ​អំពើបាប​របស់​អ្នករាល់គ្នា។ ហើយ​ខ្ញុំនឹង​បំបាក់​មោទនភាព​នៃ​កម្លាំង​របស់​អ្នករាល់គ្នា; ហើយ​ខ្ញុំនឹង​ធ្វើ​ឲ្យ​មេឃ​របស់​អ្នករាល់គ្នា​ដូច​ជា​ដែក ហើយ​ផែនដី​របស់​អ្នករាល់គ្នា​ដូច​ជា​លង្ហិន។ លេវីវិន័យ 26:18, 19។

The “pride of your power” represents Israel's desire to be like the world and have their own king. The removal of the king from the northern kingdom in 723 BC and then king Zedekiah’s of the southern kingdom’s captivity in 586 BC represents the breaking of the “pride” of ancient Israel, and pride precedes a fall. In Bible prophecy a “power” is a king or kingdom, and the pride of Israel in securing a human king marks the rejection of the theocracy and the Divine king.

“អំណួតនៃអំណាចរបស់អ្នក” តំណាងឲ្យបំណងប្រាថ្នារបស់អ៊ីស្រាអែលដែលចង់ឲ្យខ្លួនដូចជាពិភពលោក ហើយមានស្តេចជារបស់ខ្លួន។ ការដកស្តេចចេញពីនគរខាងជើងក្នុងឆ្នាំ 723 មុន គ.ស. ហើយបន្ទាប់មកការជាប់ឃុំឃាំងរបស់ស្តេចសេដេគា នៃនគរខាងត្បូង ក្នុងឆ្នាំ 586 មុន គ.ស. តំណាងឲ្យការបំបាក់ “អំណួត” របស់អ៊ីស្រាអែលបុរាណ ហើយអំណួតតែងនាំមកមុនការដួលរលំ។ នៅក្នុងទំនាយព្រះគម្ពីរ “អំណាច” គឺជាស្តេច ឬនគរមួយ ហើយអំណួតរបស់អ៊ីស្រាអែលក្នុងការធានាឲ្យបានស្តេចជាមនុស្សមួយអង្គ សម្គាល់ការបដិសេធរបបព្រះជាអធិបតេយ្យ និងការបដិសេធព្រះមហាក្សត្រដ៏ទេវភាព។

And it came to pass, when Samuel was old, that he made his sons judges over Israel. Now the name of his firstborn was Joel; and the name of his second, Abiah: they were judges in Beersheba. And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment. Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and shew them the manner of the king that shall reign over them. 1 Samuel 8:1–9.

A buru na Samuel nyɛ abe nyɛ akoraa no, ɔyɛɛ ne mma atemmufo wɔ Israel so. Na ne ba panyin no din de Yoel; na ne ba a ɔto so abien no din de Abia; na wɔyɛ atemmufo wɔ Beerseba. Nanso ne mma no annantew n’akwan so, na wɔdan wɔn ho kɔɔ mfaso a ɛmfata akyi, na wɔgyee adanmude, na wɔkyinkyim atemmu. Enti Israel mpanyimfo nyinaa boaa wɔn ho ano, na wɔbaa Samuel nkyɛn wɔ Rama, na wɔka kyerɛɛ no sɛ: Hwɛ, woabɛyɛ akoraa, na wo mma nso annantew w’akwan so; afei yi hyehyɛ ɔhene ma yɛn na ommu yɛn atɛn sɛ aman nyinaa te no. Nanso asɛm no anyɛ Samuel anigye, bere a wɔkae sɛ: Ma yɛn ɔhene na ommu yɛn atɛn no. Na Samuel bɔɔ Awurade mpae. Na Awurade ka kyerɛɛ Samuel sɛ: Tie ɔman no nne wɔ nea wɔka kyerɛ wo nyinaa mu; efisɛ ɛnyɛ wo na wɔapo, na mmom me na wɔapo, na manni wɔn so hene. Sɛnea nnwuma nyinaa a wɔayɛ fi da a miyii wɔn fii Misraim de bɛsi nnɛ yi, a wɔnam so agyaw me hɔ, asom anyame foforo no, saa ara na wɔreyɛ wo nso. Enti afei tie wɔn nne; nanso ka kyerɛ wɔn denneennen, na da ɔhene a obedii wɔn so hene no kwan kyerɛ wɔn. 1 Samuel 8:1–9.

It is to be noted that at that point Israel rejected not only God as their king, but also the Spirit of Prophecy, as represented by Samuel, for it states, “they have forsaken me, and served other gods, so do they also unto thee.”

Kumele kuphawulwe ukuthi ngaleso sikhathi u-Israyeli akazange alahle uNkulunkulu kuphela njengeNkosi yakhe, kodwa walahla noMoya Wokuprofetha, njengoba wawumelwe nguSamuweli, ngokuba kuthiwa, “bangishiyile mina, bakhonza abanye onkulunkulu; benza kanjalo nakuwe.”

“Satan is... constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

“Satana ni... daima akisisitiza yali ya bandia—ili kuwaongoza watu waache ukweli. Udanganyifu wa mwisho kabisa wa Satana utakuwa kuifanya ushuhuda wa Roho wa Mungu usiwe na nguvu wala athari. ‘Pasipo maono, watu huangamia’ (Mithali 29:18). Satana atatenda kwa hila nyingi, kwa njia mbalimbali na kupitia vyombo mbalimbali, ili kuitikisa imani ya watu wa Mungu waliosalia katika ushuhuda wa kweli.

“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

“Za kuwapo chuki itakayowashwa dhidi ya Shuhuda, ambayo ni ya kishetani. Kazi za Shetani zitakuwa ni kuitikisa imani ya makanisa ndani yake, kwa sababu hii: Shetani hawezi kuwa na njia iliyo wazi namna hiyo ya kuingiza madanganyo yake na kuzifunga nafsi katika upotovu wake, ikiwa maonyo na makemeo na mashauri ya Roho wa Mungu yatatiwa maanani.” Selected Messages, kitabu cha 1, 48.

The last deception for the theocracy of ancient Israel was a rejection of not only God, but also the Spirit of Prophecy. That rejection in 1097 BC typifies the last deception of Laodicean Seventh-day Adventism in 1863. The “seven times” of Leviticus twenty-six is the Word of God, and the Spirit of Prophecy states of the “seven times” that it “should not be altered.”

መጨረሻው ማታለያ ለጥንታዊቷ የእስራኤል ቴዎክራሲ እግዚአብሔርን ብቻ ሳይሆን የትንቢትን መንፈስም መጥላት ነበር። ያ በ1097 ዓ.ዓ.በ. የተፈጸመው መጥላት በ1863 ዓ.ም. ያለውን የሎዶቅያ ሰባተኛ ቀን አድቬንቲዝም የመጨረሻ ማታለያ ይወክላል። የዘሌዋውያን ሃያ ስድስት “ሰባት ጊዜያት” የእግዚአብሔር ቃል ነው፤ የትንቢት መንፈስም ስለ “ሰባት ጊዜያት” እንዲህ ይላል፦ “መለወጥ የለበትም።”

“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

“Ta đã thấy rằng bản đồ tiên tri năm 1843 đã được tay Chúa chỉ dẫn, và rằng nó không được thay đổi; rằng các con số đều đúng như Ngài muốn; rằng tay Ngài ở trên đó và che giấu một sai sót trong một vài con số, đến nỗi không ai có thể thấy được, cho đến khi tay Ngài được cất đi.” Early Writings, 74.

The Spirit of Prophecy obviously endorsed the “seven times” and her endorsement was a warning not to change the figures on the chart, of which the "seven times" is the center column and the upper right-hand corner. With Uriah Smith’s counterfeit chart in 1863, the progressive rejection of the foundational truths, typified by ancient Israel in their rejection of God and the Spirit of Prophecy identified the rebellion of 1863. The date of the 1863 rebellion aligns with the prophetic line set forth in the book of Ezekiel. In that line of history, the conclusion was the destruction of Jerusalem, which typified the Sunday law. 1863 to the soon-coming Sunday law was typified by the history of king Saul in 1097 BC to Zedekiah in 586 BC.

Umoya Wesiprofetho ngokusobala wavuma “izikhathi eziyisikhombisa,” futhi ukuvuma kwakhe kwakuyisixwayiso sokuba kungaguqulwa izibalo eziseshadini, lapho “izikhathi eziyisikhombisa” ziyikholomu emaphakathi kanye nekona elingenhla ngakwesokudla. Ngoshadi lomgunyathi luka-Uriah Smith ngo-1863, ukwenqatshwa okuqhubekayo kwamaqiniso ayisisekelo, okwakufanekiswa ngu-Israyeli wasendulo ekwenqabeni kwawo uNkulunkulu, futhi Umoya Wesiprofetho wakhomba ukuhlubuka kwango-1863. Usuku lokuhlubuka kwango-1863 luyavumelana nolayini wesiprofetho obekwe encwadini kaHezekeli. Kulowo layini womlando, isiphetho kwakuyibhujiswa kweJerusalema, okwakufanekisa umthetho weSonto. U-1863 kuya emthethweni weSonto osuzayo ngokushesha kwakufanekiswa ngumlando wenkosi uSawulu ngo-1097 BC kuya kuZedekiya ngo-586 BC.

Zedekiah was taken captive to Babylon fourteen years before the Jubilee of 573 BC. The seventeenth Jubilee cycle began in 622 BC, and in the thirtieth year Ezekiel is set forth as a priest in 591 BC, then five years later Jerusalem was destroyed in 586 BC. It was destroyed on the same day of the year as it was destroyed the second time in AD 70 by Titus. Verse one of Ezekiel one is five years before Jerusalem’s destruction and nineteen years before the temple vision of chapter forty.

Zedekiah akajyanwa mu bunyage i Babuloni imyaka cumi n’ine mbere ya Yubile yo mu 573 BC. Uruziga rwa Yubile rwa cumi na karindwi rwatangiye mu 622 BC, kandi mu mwaka wa mirongo itatu Ezekiyeli agaragazwa nk’umutambyi mu 591 BC, hanyuma nyuma y’imyaka itanu Yerusalemu irarimburwa mu 586 BC. Yararimbuwe ku munsi umwe w’umwaka nk’uwo yarimburiweho ubwa kabiri muri AD 70 na Tito. Umurongo wa mbere wa Ezekiyeli igice cya mbere uri imyaka itanu mbere yo kurimbuka kwa Yerusalemu n’imyaka cumi n’icyenda mbere y’iyerekwa ry’urusengero ryo mu gice 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 na cinna da biyar da ashirin ta bauta ta mu, a farkon shekara, a rana ta goma ga watan, a shekara ta goma sha huɗu bayan an bugi birnin, a wannan rana ɗin kuwa hannun Ubangiji ya kasance a kaina, ya kai ni can. Ezekiyel 40:1.

For disobedience unto the covenant of the Sabbath of the land, God identified that “seven times” would be the curse for disobedience to the seventh-year, which is the Sabbath of the land. “Time” is a year, and a “year” is three hundred and sixty days, and seven times three hundred and sixty is twenty-five hundred and twenty years. The Millerites may not have employed the expression of “the twenty-five twenty,” but both their sacred charts identified numerically the twenty-five hundred and twenty years.

Kwa kutotii agano la Sabato ya nchi, Mungu alibainisha kwamba “nyakati saba” zingekuwa laana kwa kutotii mwaka wa saba, ambao ndio Sabato ya nchi. “Wakati” ni mwaka, na “mwaka” ni siku mia tatu na sitini, na nyakati saba za siku mia tatu na sitini ni miaka elfu mbili mia tano na ishirini. Huenda Wamillerite hawakutumia usemi wa “miaka elfu mbili mia tano na ishirini,” lakini chati zao zote mbili takatifu zilibainisha kwa hesabu miaka elfu mbili mia tano na ishirini.

The pronouncement of the curse of seven times upon both the northern kingdom of Israel and the southern kingdom of Judah was the first, or you can say the ‘foundational,’ or you might even say the “alpha” understanding of William Miller. In 1863 the Laodicean Seventh-day Adventist church rejected the foundational understanding of Miller’s discoveries; “discoveries” that represented the entire foundation of the Millerite movement. Inspiration warned directly that this might happen, and it has, and it happened a long time ago.

Việc công bố lời rủa sả bảy kỳ trên cả vương quốc phía bắc là Y-sơ-ra-ên lẫn vương quốc phía nam là Giu-đa là sự nhận thức đầu tiên, hay có thể nói là sự nhận thức “nền tảng,” hoặc thậm chí có thể gọi là sự hiểu biết “alpha” của William Miller. Vào năm 1863, Hội Thánh Cơ Đốc Phục Lâm Lao-đi-xê đã khước từ sự hiểu biết nền tảng về những khám phá của Miller; những “khám phá” vốn đại diện cho toàn bộ nền tảng của phong trào Millerite. Sự Soi Dẫn đã trực tiếp cảnh báo rằng điều này có thể xảy ra, và điều đó đã xảy ra, và đã xảy ra từ lâu.

The foundation to the temple that was rebuilt after the captivity in Babylon was finished during the history of the first decree, and before the second decree. The temple was fully built in the history of the second decree. In the third decree national sovereignty was restored to literal ancient Israel. William Miller represented the first angel that arrived in 1798 and was empowered on August 11, 1840. The second angel arrived after the foundations were laid, as represented by the 1843 chart, which was published in May of 1842. At the first disappointment of 1844, the alpha disappointment of 1844, the second angel and also the tarrying time in the parable of the virgins arrived, and when the second angel’s message was empowered at the Exeter camp meeting the temple was finished. Then at the great, or omega disappointment of 1844, the Messenger of the Covenant suddenly came to His temple, in fulfillment of the twenty-three hundred years that began at the third decree and ended at the arrival of the third angel.

Lafondasyon tanp ki te rebati apre kaptivite Babilòn nan te fini pandan peryòd premye dekrè a, e anvan dezyèm dekrè a. Tanp lan te bati nèt nan peryòd dezyèm dekrè a. Nan twazyèm dekrè a, yo te retabli souvènte nasyonal pou ansyen Izrayèl literal la. William Miller te reprezante premye zanj lan ki te rive an 1798 e ki te resevwa pouvwa nan dat 11 dawout 1840. Dezyèm zanj lan te rive apre fondasyon yo te fin poze, jan sa te reprezante pa tablo 1843 a, ki te pibliye nan mwa me 1842. Nan premye desepsyon 1844 la, desepsyon alfa 1844 la, dezyèm zanj lan ansanm ak tan reta a nan parabòl vyèj yo te rive, epi lè mesaj dezyèm zanj lan te resevwa pouvwa nan reyinyon kan Exeter la, tanp lan te fini. Apre sa, nan gwo desepsyon 1844 la, oswa desepsyon omega a, Mesaje Alyans lan te vini toudenkou nan tanp Li a, an akonplisman de mil twa san ane yo ki te kòmanse nan twazyèm dekrè a epi ki te fini lè twazyèm zanj lan te rive.

Josiah, means ‘the foundation of God.’ Whether its king Josiah or Josiah Litch; both are symbols of the foundations, as represented in the history of the first decree and as represented by the spring feasts set forth in the first twenty-two verses of Leviticus twenty-three. The foundations, the spring feasts and the first decree are all symbols of 1840 and the empowerment of the first angel. October 22, 573 BC as set forth in Ezekiel chapter forty and verse one is a symbol of October 22, 1844 and the opening of the judgment of the dead, and also a symbol of September 11, 2001 at the opening of the judgment of the living. Any who have been following these articles should know the applications I am employing.

Josiah có nghĩa là “nền tảng của Đức Chúa Trời.” Dù là vua Josiah hay Josiah Litch, cả hai đều là những biểu tượng của các nền tảng, như được thể hiện trong lịch sử của sắc lệnh thứ nhất và như được tiêu biểu bởi các kỳ lễ mùa xuân được trình bày trong hai mươi hai câu đầu của Lê-vi Ký đoạn hai mươi ba. Các nền tảng, các kỳ lễ mùa xuân và sắc lệnh thứ nhất đều là những biểu tượng của năm 1840 và sự ban quyền năng cho thiên sứ thứ nhất. Ngày 22 tháng 10 năm 573 TCN, như được nêu trong Ê-xê-chi-ên đoạn bốn mươi câu một, là một biểu tượng của ngày 22 tháng 10 năm 1844 và sự khai mở cuộc phán xét kẻ chết, đồng thời cũng là một biểu tượng của ngày 11 tháng 9 năm 2001 tại lúc khai mở cuộc phán xét kẻ sống. Bất cứ ai đã theo dõi các bài viết này đều nên biết những ứng dụng mà tôi đang sử dụng.

Ezekiel is a symbol within the prophetic history represented in His writings. Ezekiel is there when the twenty-five men bow to the sun at the end of chapter eight. He was also there in the next chapters as ‘the sealing that is followed by the slaughtering’ is brought upon Jerusalem, which Ellen White identifies as the Seventh-day Adventist church. In the first eleven chapters, Ezekiel is brought into the heavenly sanctuary to receive his instructions, as were the Millerites called to do in 1844, and as this movement is now being called to do.

Ezekiel ni ishusho ndani ya historia ya kinabii inayowakilishwa katika maandishi yake. Ezekiel yupo hapo wakati wale wanaume ishirini na watano wanapoinamia jua mwishoni mwa sura ya nane. Alikuwapo pia katika sura zinazofuata wakati “kutia muhuri kunakofuatwa na kuchinjwa” kunapoletwa juu ya Yerusalemu, jambo ambalo Ellen White analitambulisha kuwa ni kanisa la Waadventista Wasabato. Katika sura kumi na moja za kwanza, Ezekiel analetwa ndani ya patakatifu pa mbinguni ili apokee maagizo yake, kama vile Wamillerite walivyoitwa kufanya mwaka wa 1844, na kama vile vuguvugu hili linavyoitwa kufanya sasa.

Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Ezekiel 24:24.

Այսպիսով Եզեկիելը ձեզ համար նշան է. ինչպես որ նա արել է ամեն ինչ, այնպես էլ դուք պիտի անեք. և երբ սա կատարվի, պիտի իմանաք, որ Ես Տեր Աստվածն եմ։ Եզեկիել 24:24.

When This Cometh

Àwọn Àkókò Tí Èyí Bá Dé

When we reach the point in the latter days that the things Ezekiel illustrated are repeating in God’s people, then we have reached the sign of Ezekiel. When you know that Ezekiel represents the one hundred and forty-four thousand, and you know it to a level of faith and understanding that possesses the sanctified expectation that everything illustrated by Ezekiel in his writings typifies a sacred sequence of events in the latter days involving the one hundred and forty-four thousand—when you know that, then “ye shall know” “the Lord” is “God.”

Igihe tugeze ahantu mu minsi y’imperuka aho ibintu Ezekiyeli yagaragaje byongeye kuboneka mu bwoko bw’Imana, ni bwo tuzaba tugeze ku kimenyetso cya Ezekiyeli. Iyo umenye ko Ezekiyeli ahagarariye abantu ibihumbi ijana na mirongo ine na bine, kandi ukabimenya ku rugero rw’ukwizera no gusobanukirwa rufite ibyiringiro byejejwe ko ibyo byose Ezekiyeli yagaragaje mu nyandiko ze bishushanya urukurikirane rwera rw’ibyabaye mu minsi y’imperuka rurebana n’abantu ibihumbi ijana na mirongo ine na bine—iyo ubimenye, ni bwo “muzamenya” ko “Uwiteka” ari “Imana.”

We will continue these thoughts in the next article.

Za mu ci gaba da waɗannan tunane-tunane a maƙala ta gaba.