Ezekiel is a priest during the period of the sealing of the one hundred and forty-four thousand. In chapter one Ezekiel is taken into the sanctuary.

Ezekiel ni umutambyi mu gihe cyo gushyiraho ikimenyetso ku bihumbi ijana na mirongo ine na bine. Mu gice cya mbere, Ezekiel ajyanwa mu buturo bwera.

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.

Kisha ikawa, katika mwaka wa thelathini, mwezi wa nne, siku ya tano ya mwezi huo, nilipokuwa katikati ya mateka karibu na mto Kebari, mbingu zikafunguliwa, nami nikaona maono ya Mungu. Siku ya tano ya mwezi huo, ambao ulikuwa mwaka wa tano wa utekwa wa mfalme Yehoyakini, neno la BWANA likamjia Ezekieli kuhani, mwana wa Buzi, katika nchi ya Wakaldayo karibu na mto Kebari; na mkono wa BWANA ulikuwa juu yake huko.

And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the colour of amber, out of the midst of the fire. Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man. And every one had four faces, and every one had four wings. And their feet were straight feet; and the sole of their feet was like the sole of a calf's foot: and they sparkled like the colour of burnished brass. And they had the hands of a man under their wings on their four sides; and they four had their faces and their wings. Their wings were joined one to another; they turned not when they went; they went every one straight forward. As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Thus were their faces: and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies.

Ugledah, i gle, vihor dođe sa sjevera, velik oblak i oganj koji se neprestano vrtložio, a oko njega bijaše blistav sjaj; i iz njegove sredine kao sjaj ćilibara, usred ognja. I iz njegove sredine izađe obličje četiriju živih bića. A ovakav bijaše njihov izgled: imahu obličje čovjeka. I svako od njih imalo je četiri lica, i svako od njih četiri krila. Noge su im bile ravne noge, a stopala njihovih nogu bijahu kao stopalo u teleta; i blistahu kao uglačana mjed. I imahu ruke čovječije pod krilima svojim sa svoje četiri strane; i njih četvero imahu svoja lica i svoja krila. Krila im bijahu spojena jedno s drugim; nisu se okretali kad su išli; svaki je išao pravo naprijed. A po obličju lica svojih, njih četvero imahu lice čovjeka i lice lava s desne strane; i njih četvero imahu lice vola s lijeve strane; njih četvero imahu također lice orla. Takva bijahu lica njihova; a krila im bijahu raširena uvis; svakome po dva bijahu spojena jedno s drugim, a dva pokrivahu tijela njihova.

And they went every one straight forward: whither the spirit was to go, they went; and they turned not when they went. As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. And the living creatures ran and returned as the appearance of a flash of lightning. Now as I beheld the living creatures, behold one wheel upon the earth by the living creatures, with his four faces. The appearance of the wheels and their work was like unto the colour of a beryl: and they four had one likeness: and their appearance and their work was as it were a wheel in the middle of a wheel. When they went, they went upon their four sides: and they turned not when they went. As for their rings, they were so high that they were dreadful; and their rings were full of eyes round about them four. And when the living creatures went, the wheels went by them: and when the living creatures were lifted up from the earth, the wheels were lifted up. Whithersoever the spirit was to go, they went, thither was their spirit to go; and the wheels were lifted up over against them: for the spirit of the living creature was in the wheels.

I kowane katoa rātou i haere tika whakamua; ki te wahi i mea ai te wairua kia haere, ka haere rātou; kihai hoki rātou i tahuri i a rātou e haere ana. Nā, ko te āhua o ngā mea ora, ko tō rātou titiro nei me te mea he waro ahi e ka ana, ā, me te āhua o ngā rama; i haere ake, i haere iho taua ahi i waenganui i ngā mea ora; ā, i kanapa tonu te ahi, ā, i puta mai he uira i roto i te ahi. Nā, i oma ngā mea ora, ā, i hoki mai anō, anō nei ko te kanapanapa o te uira. Nā, i ahau e mātakitaki ana ki ngā mea ora, inā, kotahi te wira i runga i te whenua i te taha o ngā mea ora, e rite ana ki ōna mata e whā. Ko te āhua o ngā wira me tā rātou hanganga, me te mea ko te tae o te perira: ā, kotahi tonu te āhua o rātou tokowhā: ā, ko tō rātou āhua me tā rātou hanganga, me te mea he wira i roto i te wira. I tā rātou haere, i haere rātou i runga i ō rātou taha e whā: kihai hoki rātou i tahuri i tā rātou haere. Nā, ko ō rātou awhi, he tiketike rawa, ā, he mea whakamataku; ā, kī tonu ō rātou awhi i ngā karu i ngā taha katoa o rātou tokowhā. Ā, i te haerenga o ngā mea ora, ka haere ngā wira i tō rātou taha: ā, i te hikitanga ake o ngā mea ora i runga i te whenua, ka hikitia ake hoki ngā wira. Ki te wahi i mea ai te wairua kia haere, ka haere rātou, ko reira hoki tō rātou wairua e haere ai; ā, i hikitia ake ngā wira ki tō rātou taha: nō te mea i roto i ngā wira te wairua o te mea ora.

When those went, these went; and when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up over against them: for the spirit of the living creature was in the wheels. And the likeness of the firmament upon the heads of the living creature was as the colour of the terrible crystal, stretched forth over their heads above. And under the firmament were their wings straight, the one toward the other: every one had two, which covered on this side, and every one had two, which covered on that side, their bodies. And when they went, I heard the noise of their wings, like the noise of great waters, as the voice of the Almighty, the voice of speech, as the noise of an host: when they stood, they let down their wings. And there was a voice from the firmament that was over their heads, when they stood, and had let down their wings. And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it. And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. Ezekiel 1:1–28.

ពេលដែលវាទាំងនោះទៅ វាទាំងនេះក៏ទៅដែរ; ហើយពេលដែលវាទាំងនោះឈរ វាទាំងនេះក៏ឈរដែរ; ហើយពេលដែលវាទាំងនោះត្រូវបានលើកឡើងពីផែនដី កង់ទាំងឡាយក៏ត្រូវបានលើកឡើងទល់នឹងវាទាំងនោះដែរ ពីព្រោះវិញ្ញាណរបស់សត្វមានជីវិតស្ថិតនៅក្នុងកង់ទាំងឡាយ។ ហើយរូបរាងនៃផ្ទៃមេឃនៅលើក្បាលរបស់សត្វមានជីវិត មានដូចជាពណ៌នៃកញ្ចក់ដ៏គួរឲ្យរន្ធត់ ដែលលាតសន្ធឹងនៅលើក្បាលរបស់វាទាំងនោះពីលើ។ ហើយនៅក្រោមផ្ទៃមេឃ ស្លាបរបស់វាទាំងនោះត្រង់ ស្លាបមួយបែរទៅរកស្លាបមួយទៀត៖ ម្នាក់ៗមានពីរ ដែលគ្របនៅខាងនេះ ហើយម្នាក់ៗមានពីរ ដែលគ្របនៅខាងនោះ គឺគ្របរូបកាយរបស់ខ្លួន។ ហើយនៅពេលដែលវាទាំងនោះទៅ ខ្ញុំបានឮសំឡេងស្លាបរបស់វាទាំងនោះ ដូចជាសំឡេងទឹកដ៏ធំ ដូចជាព្រះសូរសៀងរបស់ព្រះដ៏មានគ្រប់ព្រះចេស្តា ជាសំឡេងនៃពាក្យសម្តី ដូចជាសំឡេងរបស់កងទ័ពមួយ៖ នៅពេលដែលវាទាំងនោះឈរ វាទាំងនោះក៏ទម្លាក់ស្លាបចុះ។ ហើយមានសំឡេងមួយចេញពីផ្ទៃមេឃ ដែលនៅពីលើក្បាលរបស់វាទាំងនោះ នៅពេលដែលវាទាំងនោះឈរ ហើយបានទម្លាក់ស្លាបរបស់ខ្លួនចុះ។ ហើយនៅលើផ្ទៃមេឃ ដែលនៅពីលើក្បាលរបស់វាទាំងនោះ មានរូបរាងនៃបល្ល័ង្ក ដូចជារូបសម្បត្តិនៃត្បូងកណ្ដៀង ហើយនៅលើរូបរាងនៃបល្ល័ង្កនោះ មានរូបរាងមួយ ដូចជារូបសម្បត្តិនៃមនុស្សម្នាក់នៅខាងលើវា។ ហើយខ្ញុំបានឃើញដូចជាពណ៌នៃអំពិល ដូចជារូបសម្បត្តិនៃភ្លើងនៅជុំវិញខាងក្នុងវា ចាប់តាំងពីរូបសម្បត្តិនៃចង្កេះរបស់ទ្រង់ឡើងទៅលើ ហើយចាប់តាំងពីរូបសម្បត្តិនៃចង្កេះរបស់ទ្រង់ចុះក្រោម ខ្ញុំបានឃើញដូចជារូបសម្បត្តិនៃភ្លើង ហើយមានពន្លឺភ្លឺចែងចាំងនៅជុំវិញ។ ដូចជារូបសម្បត្តិនៃឥន្ទធនូដែលស្ថិតនៅក្នុងពពកនៅថ្ងៃភ្លៀង យ៉ាងនោះដែរ គឺជារូបសម្បត្តិនៃពន្លឺភ្លឺចែងចាំងនៅជុំវិញ។ នេះហើយជារូបសម្បត្តិនៃភាពដូចនៃសិរីល្អរបស់ព្រះយេហូវ៉ា។ ហើយនៅពេលដែលខ្ញុំបានឃើញវា ខ្ញុំក៏ដួលផ្កាប់មុខ ហើយខ្ញុំបានឮសំឡេងរបស់ព្រះអង្គមួយដែលកំពុងមានបន្ទូល។ អេសេគាល 1:1–28។

“Ezekiel, the mourning exile prophet, in the land of the Chaldeans, was given a vision teaching the same lesson of faith in the mighty God of Israel. As he was upon the banks of the river Chebar, a whirlwind seemed to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels of strange appearance, intersecting one another, were moved by four living creatures. High above all these was ‘the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’

„Ezékielnek, a gyászoló számkivetett prófétának, a káldeusok földjén olyan látomás adatott, amely ugyanarra a hitbeli tanulságra tanította Izráel hatalmas Istenében. Miközben a Kébár folyó partján volt, forgószél látszott jönni észak felől: „nagy felhő, és egymásba visszatérő tűz, és fényesség vala körülötte, és közepéből mintegy borostyánkő színe.” Különös megjelenésű, egymást metsző kerekek sokaságát négy élőlény mozgatta. Mindezek fölött magasan volt „egy királyiszéknek formája, olyan, mint a zafírkő alakja: és a királyiszék formáján felül rajta olyan alak vala látható, mint egy férfiúé.” „És az élőlények alakja olyan vala, mint égő tüzes szénnek alakja, és mint fáklyák alakja: ez jár vala fel és alá az élőlények között; és a tűz fényes vala, és a tűzből villámlás jött ki.” „És megjelent a kerubokban emberi kéz formája szárnyaik alatt.”

“There were wheels within wheels in an arrangement so complicated that at first sight they appeared to Ezekiel to be all in confusion. But when they moved, it was with beautiful exactness and in perfect harmony. Heavenly beings were impelling these wheels, and, above all, upon the glorious sapphire throne, was the Eternal One; while round about the throne was the encircling rainbow, emblem of grace and love. Overpowered by the terrible glory of the scene, Ezekiel fell upon his face, when a voice bade him arise and hear the word of the Lord. Then there was given him a message of warning for Israel.” Testimonies, 751.

“Bilo je točkova unutar točkova, u tako složenom rasporedu da su se Jezekilju na prvi pogled činili kao da su u potpunom metežu. Ali kada su se pokrenuli, kretali su se s divnom tačnošću i u savršenom skladu. Nebeska bića pokretala su te točkove, a iznad svega, na slavnom safirnom prijestolu, bio je Vječni; dok je oko prijestola bio dugin krug, znamen milosti i ljubavi. Savladan strašnom slavom tog prizora, Jezekilj pade ničice, kada mu glas zapovjedi da ustane i čuje riječ Gospodnju. Tada mu bi data poruka opomene za Izrael.” Testimonies, 751.

In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:1–8.

Au mwaka ule mfalme Uzia alipokufa, nami nikamwona Bwana ameketi juu ya kiti cha enzi, akiwa juu na kuinuliwa, na upindo wa vazi lake ukaijaza hekalu. Juu yake walikuwa wamesimama maserafi; kila mmoja alikuwa na mabawa sita; kwa mawili alijifunika uso, na kwa mawili alijifunika miguu, na kwa mawili aliruka. Mmoja akamwitia mwenzake, akasema, Mtakatifu, mtakatifu, mtakatifu, ndiye BWANA wa majeshi; dunia yote imejaa utukufu wake. Na miimo ya milango ikatikisika kwa sauti yake yeye aliyelia, nayo nyumba ikajaa moshi. Ndipo niliposema, Ole wangu! kwa maana nimeangamia; kwa kuwa mimi ni mtu mwenye midomo michafu, nami nakaa kati ya watu wenye midomo michafu; kwa maana macho yangu yamemwona Mfalme, BWANA wa majeshi. Ndipo mmoja wa maserafi akaruka kunijia, naye alikuwa na kaa la moto mkononi mwake, alilokuwa amelitoa madhabahuni kwa koleo; akaligusa kinywa changu, akasema, Tazama, hili limeigusa midomo yako; na uovu wako umeondolewa, na dhambi yako imesafishwa. Kisha nikaisikia sauti ya Bwana, akisema, Nitamtuma nani, naye ni nani atakayekwenda kwa ajili yetu? Ndipo nikasema, Mimi hapa; nitume mimi. Isaya 6:1–8.

“This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate. The city that was once full of people was no longer inhabited. The voice of mirth and the song of praise were no more heard within her walls. The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night. But the wonderful symbols presented before him beside the river Chebar revealed an overruling power mightier than that of earthly rulers. Above the proud and cruel monarchs of Assyria and Babylon the God of mercy and truth was enthroned.

“E hangakite ni a hoatu ki a Īhekiera i te wā i kī tonu ai tōna hinengaro i ngā whakatūpatotanga pōuri. I kite ia i te whenua o ōna mātua e takoto ururua ana. Ko te pā i kī rawa i te tangata i mua rā, kāore i nohoia ināianei. Kua kore te reo harikoa me te waiata whakamoemiti e rangona i roto i ōna taiepa. Ko te poropiti anō he manene i te whenua kē, i reira te hiahia mutunga kore ki te whai mana me te nanakia kinokino e noho rangatira rawa ana. Nā ngā mea i kite ai ia, i rongo ai hoki, mō te whakatumatuma a te tangata me te hē, i mamae rawa ai tōna wairua, ā, i tangi nui ia i te ao, i te pō. Otiia, ko ngā tohu whakamīharo i whakatakotoria ki tōna aroaro i te taha o te awa o Kepa, i whakakite mai i tētahi mana whakahaerenga nui ake i tō ngā rangatira o te whenua. I runga ake i ngā kīngi whakakake, nanakia hoki, o Ahiria me Papurona, kua noho te Atua o te aroha noa me te pono ki runga ki tōna torona. ”

“The wheellike complications that appeared to the prophet to be involved in such confusion were under the guidance of an infinite hand. The Spirit of God, revealed to him as moving and directing these wheels, brought harmony out of confusion; so the whole world was under His control. Myriads of glorified beings were ready at His word to overrule the power and policy of evil men, and bring good to His faithful ones.

“प्रोफेट दे देखे गए, चक्कर जेही जटिलताएँ जेन अइसन भ्रम मं उलझे होय जइसने प्रतीत होवत रहिन, वे एक अनंत हाथ के मार्गदर्शन मं रहिन। परमेश्वर के आत्मा, जेन उहाँला इन चक्कन ला चलावत अउ दिशा देत प्रगट करे गेय रहिस, उहने भ्रम मं ले मेल-मिलाप उत्पन्न करिस; एही रीति ले समूचा संसार उहाँ के नियंत्रण मं रहिस। महिमामय बनाय गए असंख्य प्राणी उहाँ के वचन पर तत्पर रहिन कि दुष्ट मनखेमन के सामर्थ्य अउ नीति ला वश मं करके, उहाँ के विश्वासयोग्य जनमन बर भलाई लायं।”

“In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.

“Na isti način, kada je Bog namjeravao otvoriti ljubljenomu Ivanu povijest Crkve za buduće vjekove, dao mu je jamstvo Spasiteljeva zanimanja i skrbi za svoj narod time što mu je otkrio ‘Jednoga slična Sinu čovječjemu’, kako hodi posred svijećnjaka, koji su simbolizirali sedam crkava. Dok je Ivanu bilo pokazano posljednje veliko stradanje Crkve u sukobu sa zemaljskim silama, bilo mu je također dopušteno promatrati konačnu pobjedu i izbavljenje vjernih. Vidio je Crkvu dovedenu u smrtonosan sukob sa Zvijeri i njezinim kipom, te kako se pod prijetnjom smrti nameće štovanje te Zvijeri. No, gledajući dalje od dima i huke boja, ugledao je mnoštvo na gori Sionu s Janjetom, koje je, umjesto žiga Zvijeri, imalo ‘ime Oca njegova napisano na svojim čelima’. I opet je vidio ‘one koji pobijediše Zvijer i kip njezin i žig njezin i broj imena njezina gdje stoje na staklenom moru i imaju citre Božje’ te pjevaju pjesmu Mojsijevu i Janjetovu.”

“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.

„E tanulságok a mi javunkra adattak. Hitünket Istenen kell megnyugtatnunk, mert közvetlenül előttünk áll egy idő, amely próbára teszi az emberek lelkét. Krisztus az Olajfák hegyén elmondta azokat a rettenetes ítéleteket, amelyeknek meg kellett előzniük az Ő második eljövetelét: »Hallani fogtok háborúkról és háborúk híreiről.« »Nemzet nemzet ellen támad, és ország ország ellen; és lesznek éhségek, döghalálok és földrengések különböző helyeken. Mindez pedig a nyomorúságok kezdete.« Noha e próféciák részben beteljesedtek Jeruzsálem pusztulásakor, még közvetlenebb módon vonatkoznak az utolsó napokra.”

“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.

“Umi ku muryango w’ibikorwa bikomeye kandi bikomeye cyane. Ubuhanuzi burimo busohozwa vuba. Umwami ari ku rugi. Vuba aha imbere yacu hagiye gufunguka igihe kizaba gifitiye inyungu ikomeye cyane abariho bose. Impaka zo mu bihe byahise zigiye kongera kubyutswa; hazaduka n’izindi mpaka nshya. Ibyabaye n’ibizaba bikorwa mu isi yacu ntibiratekerezwa na gato. Satani ari gukora akoresheje ibikoresho by’abantu. Abari gukora uko bashoboye ngo bahindure Itegeko Nshinga kandi babone itegeko rishyiraho kubahiriza ku Cyumweru, ntibamenya neza na busa icyo bizavamo. Ikibazo gikomeye kiri hafi kudusohoreraho.”

“But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.

“No Abantu b’Imana ntibagomba kwiringira ubwabo muri iri higanwa rikomeye. Mu byerekwa byahawe Yesaya, Ezekiyeli, na Yohana, tubona uko ijuru rifitanye isano ya bugufi n’ibibera ku isi n’uko Imana yita cyane ku bayikiranukiye. Isi ntiriho idafite Umutegetsi. Gahunda y’ibigiye kuza iri mu maboko y’Umwami. Nyir’icyubahiro cyo mu ijuru ni we ufite mu nshingano ze ubwe iherezo ry’amahanga kimwe n’ibirebana n’itorero rye.

“We permit ourselves to feel altogether too much care, trouble, and perplexity in the Lord’s work. Finite men are not left to carry the burden of responsibility. We need to trust in God, believe in Him, and go forward. The tireless vigilance of the heavenly messengers, and their unceasing employment in their ministry in connection with the beings of earth, show us how God’s hand is guiding the wheel within a wheel. The divine Instructor is saying to every actor in His work, as He said to Cyrus of old: ‘I girded thee, though thou hast not known Me.’

„Megengedjük magunknak, hogy az Úr munkájában túlságosan sok gondot, bajt és tanácstalanságot érezzünk. A véges emberek nincsenek magukra hagyva, hogy a felelősség terhét hordozzák. Bíznunk kell Istenben, hinnünk kell Benne, és előre kell haladnunk. A mennyei követek fáradhatatlan ébersége és szüntelen szolgálata a föld lényeivel kapcsolatban megmutatja nekünk, miként irányítja Isten keze a kereket a kerékben. Az isteni Tanító ezt mondja munkájának minden részeséhez, miként hajdan Kürosznak mondta: »Felfegyvereztelek téged, noha nem ismertél engem.«”

“In Ezekiel’s vision God had His hand beneath the wings of the cherubim. This is to teach His servants that it is divine power that gives them success. He will work with them if they will put away iniquity and become pure in heart and life.

„U Ezekijelovoj viziji Bog je imao svoju ruku pod krilima heruvima. To treba da pouči Njegove sluge da im božanska sila daje uspeh. On će raditi s njima ako odbace bezakonje i postanu čisti u srcu i životu.“

“The bright light going among the living creatures with the swiftness of lightning represents the speed with which this work will finally go forward to completion. He who slumbers not, who is continually at work for the accomplishment of His designs, can carry forward His great work harmoniously. That which appears to finite minds entangled and complicated, the Lord’s hand can keep in perfect order. He can devise ways and means to thwart the purposes of wicked men, and He will bring to confusion the counsels of them that plot mischief against His people.

“Nuru yenye kung’aa inayoenda miongoni mwa viumbe hai kwa wepesi wa umeme inawakilisha kasi ambayo kwa hiyo kazi hii hatimaye itasonga mbele hadi kukamilika. Yeye asiyesinzia, ambaye daima yuko kazini kwa ajili ya kutimiza makusudi yake, anaweza kuisongesha mbele kazi yake kuu kwa upatano. Kile kinachoonekana kwa akili zenye mipaka kuwa kimefungamana na kuwa cha kutatanisha, mkono wa Bwana unaweza kukiweka katika mpangilio mkamilifu. Yeye anaweza kubuni njia na mbinu za kuzuia makusudi ya watu waovu, naye atazivuruga shauri za wale wanaopanga mabaya dhidi ya watu wake.

“Brethren, it is no time now for mourning and despair, no time to yield to doubt and unbelief. Christ is not now a Saviour in Joseph’s new tomb, closed with a great stone and sealed with the Roman seal; we have a risen Saviour. He is the King, the Lord of hosts; He sitteth between the cherubim; and amid the strife and tumult of nations He guards His people still. He who ruleth in the heavens is our Saviour. He measures every trial. He watches the furnace fire that must test every soul. When the strongholds of kings shall be overthrown, when the arrows of God’s wrath shall strike through the hearts of His enemies, His people will be safe in His hands.” Testimonies, volume 5, 752–754.

“እናንተ ወንድሞች፣ አሁን ለሐዘንና ለተስፋ መቁረጥ ጊዜ አይደለም፤ ለጥርጥርና ለአለማመን እጅ ለመስጠትም ጊዜ አይደለም። ክርስቶስ አሁን በዮሴፍ አዲስ መቃብር ውስጥ፣ በታላቅ ድንጋይ ተዘግቶ በሮማውያን ማኅተም የታተመ አዳኝ አይደለም፤ እኛ የተነሣ አዳኝ አለን። እርሱ ንጉሥ ነው፣ የሠራዊት ጌታ ነው፤ በኪሩቤል መካከል ተቀምጦአል፤ በአሕዛብም ግጭትና ሁከት መካከል ሕዝቡን እስካሁን ይጠብቃል። በሰማያት የሚገዛው እርሱ አዳኛችን ነው። ፈተና ሁሉን ይመዝናል። ነፍስ ሁሉን ሊፈትን የሚገባውን የእቶን እሳት ይጠብቃል። የነገሥታት ምሽጎች በሚፈርሱበት ጊዜ፣ የእግዚአብሔርም ቍጣ ፍላጻዎች የጠላቶቹን ልብ በሚወጉበት ጊዜ፣ ሕዝቡ በእጆቹ ውስጥ ደህና ይሆናሉ።” Testimonies, volume 5, 752–754.

Ezekiel represents the candidates to be among the one hundred and forty-four thousand, and line upon line his experience in the sanctuary aligns with Isaiah’s and John’s experience within the sanctuary. We are now in the temple test, the second of the three tests that seals the one hundred and forty-four thousand. That period is the purification accomplished by the Messenger of the Covenant in fulfillment of Malachi three. The purification process of three tests, is Malachi’s fiery “furnace” “that must test every soul.” When the third angel arrived on October 22, 1844 the Messenger of the Covenant suddenly came to His temple and led the wise virgins of that history into the Most Holy Place, in order to seal His faithful, but the virgins of that history rebelled, and by 1856 the Philadelphian Millerite movement had changed unto the Laodicean Millerite movement and in 1863 became the Laodicean Seventh-day Adventist church.

Ezekiel predstavlja kandidate da budu među sto četrdeset i četiri hiljade, i red po red njegovo iskustvo u svetinji usklađuje se s Isaijinim i Jovanovim iskustvom unutar svetinje. Mi se sada nalazimo u testu hrama, drugom od tri testa koja zapečaćuju sto četrdeset i četiri hiljade. To razdoblje jeste očišćenje koje izvršava Glasnik Saveza u ispunjenju Malahije tri. Proces očišćenja kroz tri testa jeste Malahijina ognjena „peć” „koja mora okušati svaku dušu”. Kada je treći anđeo došao 22. oktobra 1844, Glasnik Saveza iznenada je došao u svoj hram i poveo mudre devojke te istorije u Svetinju nad svetinjama, kako bi zapečatio svoje verne, ali su se devojke te istorije pobunile, i do 1856. filadelfijski mileritski pokret promenio se u laodikijski mileritski pokret i 1863. postao Laodikijska adventistička crkva sedmoga dana.

The third angel who arrived suddenly on October 22, 1844 withdrew his presence in 1863, and then returned on September 11, 2001. Twenty-five years later the temple test that was typified by October 22, 1844 is now being repeated. Twenty-five is symbolically a prophetic tithe of two hundred and fifty, and two hundred and fifty is a symbol of the history represented in verses eleven to fifteen of Daniel eleven. Two hundred and fifty, and twenty-five is a wheel within the sanctuary vision of Ezekiel. Twenty-five is a symbol of the separation of the wise and the wicked in fulfillment of the three-step testing process that is represented in the work of purification that is accomplished by the Messenger of the Covenant.

د فرښتې درېیمه فرښته، چې د ۱۸۴۴ کال د اکتوبر په ۲۲مه ناڅاپه راورسېده، په ۱۸۶۳ کال کې خپل حضور بېرته واخیست، او وروسته د ۲۰۰۱ کال د سپتمبر په ۱۱مه بېرته راستنه شوه. پنځه ویشت کاله وروسته، د هیکل هغه ازموینه چې د ۱۸۴۴ کال د اکتوبر په ۲۲مه تمثیل شوې وه، اوس یو ځل بیا تکرارېږي. پنځه ویشت په رمزي ډول د دوه سوه پنځوس نبوي عشر دی، او دوه سوه پنځوس د هغه تاریخ نښه ده چې د دانیال یوولسم باب په یوولسم تر پنځلسمو آیتونو کې تمثیل شوی دی. دوه سوه پنځوس، او پنځه ویشت، د حزقیال د مقدس ځای د رؤیا په منځ کې یو څرخ دی. پنځه ویشت د هوښیارانو او بدکارانو د بېلتون نښه ده، د هغې درې پړاویزې ازمایښتي پروسې د پوره کېدو په ترڅ کې چې د عهد د استازي له خوا په ترسره کېدونکې پاکوونکې چارې کې تمثیل شوې ده.

Matthew twenty-five contains three parables, and each parable identifies the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. The hope of God’s people represented in the chapter is that they might be a wise virgin in possession of the oil of the message of the midnight cry. Their hope is that they are judged a faithful servant in their stewardship of employing the special talents that were given them to manage in their personal probationary period. Their hope is that they are judged as a sheep of God’s pasture, seated upon His right side, and not a goat on his left. Twenty-five is a symbol of the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. Twenty-five is one of Ezekiel’s wheels.

ਮੱਤੀ ਪੱਚੀਵੇਂ ਅਧਿਆਇ ਵਿੱਚ ਤਿੰਨ ਦ੍ਰਿਸ਼ਟਾਂਤ ਹਨ, ਅਤੇ ਹਰ ਇੱਕ ਦ੍ਰਿਸ਼ਟਾਂਤ ਇਕ ਲੱਖ ਚੁਆਲੀਹ ਹਜ਼ਾਰਾਂ ਦੀ ਮੁਹਰਬੰਦੀ ਦੇ ਸਮੇਂ ਵਿੱਚ ਬੁੱਧੀਮਾਨਾਂ ਅਤੇ ਦੁਸ਼ਟਾਂ ਦੇ ਵੱਖਰੇ ਹੋਣ ਦੀ ਪਹਿਚਾਣ ਕਰਦਾ ਹੈ। ਇਸ ਅਧਿਆਇ ਵਿੱਚ ਪਰਮੇਸ਼ੁਰ ਦੇ ਲੋਕਾਂ ਦੀ ਆਸ ਇਹ ਦਰਸਾਈ ਗਈ ਹੈ ਕਿ ਉਹ ਅੱਧੀ ਰਾਤ ਦੀ ਪੁਕਾਰ ਦੇ ਸੰਦੇਸ਼ ਦੇ ਤੇਲ ਨਾਲ ਯੁਕਤ ਇੱਕ ਬੁੱਧੀਮਾਨ ਕੁਆਰੀ ਹੋਣ। ਉਨ੍ਹਾਂ ਦੀ ਆਸ ਇਹ ਹੈ ਕਿ ਆਪਣੇ ਨਿੱਜੀ ਪਰਖ-ਕਾਲ ਦੌਰਾਨ ਉਨ੍ਹਾਂ ਨੂੰ ਸੰਭਾਲ ਲਈ ਦਿੱਤੀਆਂ ਗਈਆਂ ਵਿਸ਼ੇਸ਼ ਪ੍ਰਭੁਤਾਵਾਂ ਦੇ ਉਪਯੋਗ ਵਿੱਚ ਆਪਣੇ ਭੰਡਾਰੀਪਣ ਅਨੁਸਾਰ ਉਹ ਇਕ ਵਿਸ਼ਵਾਸਯੋਗ ਸੇਵਕ ਠਹਿਰਾਏ ਜਾਣ। ਉਨ੍ਹਾਂ ਦੀ ਆਸ ਇਹ ਹੈ ਕਿ ਉਹ ਪਰਮੇਸ਼ੁਰ ਦੀ ਚਰਾਗਾਹ ਦੀ ਇੱਕ ਭੇਡ ਠਹਿਰਾਏ ਜਾਣ, ਜੋ ਉਸ ਦੇ ਸੱਜੇ ਪਾਸੇ ਬਿਠਾਈ ਗਈ ਹੋਵੇ, ਨਾ ਕਿ ਉਸ ਦੇ ਖੱਬੇ ਪਾਸੇ ਇੱਕ ਬੱਕਰੀ। ਪੱਚੀ ਬੁੱਧੀਮਾਨਾਂ ਅਤੇ ਦੁਸ਼ਟਾਂ ਦੇ ਇਕ ਲੱਖ ਚੁਆਲੀਹ ਹਜ਼ਾਰਾਂ ਦੀ ਮੁਹਰਬੰਦੀ ਦੇ ਸਮੇਂ ਵਿੱਚ ਵੱਖਰੇ ਹੋਣ ਦਾ ਇੱਕ ਪ੍ਰਤੀਕ ਹੈ। ਪੱਚੀ ਹਿਜ਼ਕੀਏਲ ਦੇ ਪਹੀਆਂ ਵਿੱਚੋਂ ਇੱਕ ਹੈ।

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.

ग़ुलामी के हमारे पच्चीसवें वर्ष में, वर्ष के आरम्भ में, महीने के दसवें दिन, नगर के मारे जाने के चौदहवें वर्ष में, ठीक उसी दिन यहोवा का हाथ मुझ पर था, और वह मुझे वहाँ ले गया। यहेजकेल 40:1।

The twenty-fifth year of captivity is represented by October 22, which is represented by the closing of a dispensational door. On October 22, 1844 a door was opened and a door was closed as two classes were separated.

Dvite i pete godište ropstva predstavlja 22. oktobar, koji je predstavljen zatvaranjem jednih rasporedbenih vrata. Dana 22. oktobra 1844. jedna su vrata bila otvorena, a jedna zatvorena, dok su dve klase bile razdvojene.

And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.

I anđelu crkve u Filadelfiji napiši: Ovo govori Sveti, Istiniti, onaj koji ima ključ Davidov, koji otvara, i niko ne zatvara; i zatvara, i niko ne otvara: Znam tvoja djela; evo, stavio sam pred tebe otvorena vrata, i niko ih ne može zatvoriti; jer imaš malo snage, i održao si moju riječ, i nijesi se odrekao mojega imena. Otkrivenje 3:7, 8.

Christ tells the angel of Philadelphia that He knows their work, that He has set before the church of Philadelphia, an open door. That door is opened by “the key of David,” the key that is placed upon Eliakim.

Krist govori anđelu u Filadelfiji da poznaje njihova djela, da je pred crkvom u Filadelfiji postavio otvorena vrata. Ta su vrata otvorena „ključem Davidovim“, ključem koji je položen na Elijakima.

And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:20–22.

I toga ha fjala i te fa, në atë ditë, se unë do ta thërras shërbëtorin tim Eliakimin, birin e Hilkiahut; dhe do ta vesh me rrobën tënde, dhe do ta forcoj me brezin tënd, dhe pushtetin tënd do ta vë në dorën e tij; dhe ai do të jetë një atë për banorët e Jerusalemit dhe për shtëpinë e Judës. Dhe çelësin e shtëpisë së Davidit do ta vë mbi shpatullën e tij; kështu ai do të hapë, dhe askush nuk do të mbyllë; dhe ai do të mbyllë, dhe askush nuk do të hapë. Isaia 22:20–22.

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

Eliakimovim pozivanja, on se odvaja od opakoga Šebne.

Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. Isaiah 22:15–18.

Ha ezt mondja a Seregek Ura, az Úr Isten: Eredj, menj el ehhez a sáfárhoz, Sebnához, aki a ház fölött áll, és mondd meg neki: Mid van itt, és kid van itt, hogy sírt vájtál magadnak itt, mint aki magának sírt vág a magasban, és lakóhelyet vés magának a sziklába? Íme, az Úr erősen elhajít téged, és szorosan betakar. Bizonyosan összegöngyölít és mint labdát hajít el egy tágas földre; ott halsz meg, és ott lesznek dicsőséged szekerei urad házának gyalázatára. Ézsaiás 22:15–18.

The separation of the wise and foolish virgins that fulfilled the illustration of Shebna and Eliakim was fulfilled on October 22, 1844, and also in the twenty-fifth year of captivity of Jehoiachin which was October 22, 573 BC. In Ezekiel chapter eight the wicked within Adventism, represented by Jerusalem, are represented by twenty-five men bowing to the sun. The destruction of Jerusalem represents the Sunday law, which is also the waymark which ends the sealing time of the one hundred and forty-four thousand. That sealing time began on September 11, 2001, and Jesus is both the Alpha and Omega, so September 11, 2001 as the beginning of the sealing illustrates the end, at the Sunday law.

Gutandukanya abigira ubwenge n’abakobwa b’ibipfapfa byasohoye ikigereranyo cya Shebuna na Eliyakimu byasohoye ku wa 22 Ukwakira 1844, kandi no mu mwaka wa makumyabiri n’itanu w’ubunyage bwa Yehoyakini, ari wo wa 22 Ukwakira 573 mbere ya Kristo. Mu gice cya munani cya Ezekiyeli, abanyabyaha bari mu Badiventisimu, bagereranywa na Yerusalemu, bagereranywa n’abagabo makumyabiri na batanu bunamira izuba. Kurimbuka kwa Yerusalemu kugereranya itegeko ryo ku Cyumweru, na ryo kandi rikaba ari ikimenyetso kiranga aho igihe cyo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine kirangirira. Icyo gihe cyo gushyirwaho ikimenyetso cyatangiye ku wa 11 Nzeri 2001, kandi Yesu ni we Alufa na Omega, bityo ku wa 11 Nzeri 2001 nk’intangiriro yo gushyirwaho ikimenyetso hakaba hagaragaza iherezo, ari ryo tegeko ryo ku Cyumweru.

September 11, 2001 was typified by the Minneapolis meetings of 1888, for Sister White identifies that when the great buildings of New York came down at 9/11, Revelation 18:1–3 was fulfilled. At that time, as in 1888 she identified the angel of Revelation eighteen descended to lighten the earth with His glory. The rebellion of 1888 she aligned with the rebellion of Korah, Dathan and Abiram, who also had two hundred and fifty men of renown join in their apostasy. Two hundred and fifty rebels in the rebellion of Korah and his cohorts in the beginning history of ancient Israel typified the twenty-five men who were bowing to the sun at the ending of ancient Israel.

ថ្ងៃទី ១១ ខែកញ្ញា ឆ្នាំ ២០០១ ត្រូវបានបង្ហាញជានិមិត្តរូបជាមុនដោយកិច្ចប្រជុំទីក្រុង Minneapolis ឆ្នាំ 1888 ពីព្រោះអ្នកស្រី White បានកំណត់ថា នៅពេលអគារធំៗនៃទីក្រុង New York ដួលរលំនៅ 9/11 នោះ វិវរណៈ 18:1–3 បានសម្រេច។ នៅពេលនោះ ដូចជាក្នុងឆ្នាំ 1888 ដែរ នាងបានកំណត់ថា ទេវតានៃវិវរណៈជំពូកដប់ប្រាំបីបានចុះមក ដើម្បីបំភ្លឺផែនដីដោយសិរីល្អរបស់ទ្រង់។ ការបះបោរនៃឆ្នាំ 1888 នាងបានភ្ជាប់ជាមួយនឹងការបះបោររបស់ Korah, Dathan និង Abiram ដែលក៏មានបុរសល្បីឈ្មោះពីររយហាសិបនាក់ចូលរួមក្នុងការក្បត់ជំនឿរបស់ពួកគេផងដែរ។ អ្នកបះបោរពីររយហាសិបនាក់ក្នុងការបះបោររបស់ Korah និងសហការីរបស់គាត់ក្នុងប្រវត្តិសាស្ត្រដើមនៃអ៊ីស្រាអែលបុរាណ ជានិមិត្តរូបជាមុននៃបុរសម្ភៃប្រាំនាក់ដែលកំពុងក្រាបថ្វាយបង្គំព្រះអាទិត្យ នៅចុងបញ្ចប់នៃអ៊ីស្រាអែលបុរាណ។

Twenty-five leaders of Laodicean Adventism bowing at the Sunday law and two hundred and fifty at 9/11 sets forth the sealing time with the symbolism of twenty-five, (the symbol of the separation of the wise and wicked) to mark the beginning and ending of the sealing time. Whether it’s the two hundred and fifty rebels in the time of Moses, or the twenty-five men in Ezekiel chapter eight, or of Matthew chapter twenty-five’s three witnesses of the separation, or the twenty-fifth year of the captivity in Ezekiel forty; all the manifestations of the symbol of twenty-five, align with the three two hundred- and fifty-year periods that reached their conclusion in 207 BC, 313 and 2026 respectively.

Abayobozi makumyabiri na batanu b’Abadivantisiti b’i Lawodikiya bunamiye itegeko ryo ku Cyumweru, na magana abiri na mirongo itanu ku wa 9/11, byerekana igihe cyo gushyirwaho ikimenyetso gifungisha, hakoreshejwe ikimenyetso cya makumyabiri na batanu, (ikimenyetso cyo gutandukanya abanyabwenge n’ababi), kugira ngo kigaragaze intangiriro n’iherezo by’igihe cyo gushyirwaho ikimenyetso gifungisha. Yaba ari ba bigometse magana abiri na mirongo itanu bo mu gihe cya Mose, cyangwa abagabo makumyabiri na batanu bo muri Ezekiyeli igice cya munani, cyangwa abahamya batatu bo muri Matayo igice cya makumyabiri na gatanu bwerekana uko gutandukana kumeze, cyangwa umwaka wa makumyabiri na gatanu w’ubunyage muri Ezekiyeli mirongo ine; ibyo byose bigaragaza ikimenyetso cya makumyabiri na batanu, kandi bihura n’ibihe bitatu by’imyaka magana abiri na mirongo itanu byageze ku musozo wabyo mu wa 207 BC, 313 na 2026, uko bikurikirana.

Twenty-five is an axle, so to speak, of twenty-five that brings all the lines of twenty-five into perfection. It becomes one of the prophetic keys of the kingdom given to Peter to bring clarity into the hidden history of verse forty. It has been repeatedly established on more than three witnesses that verses ten to fifteen of Daniel eleven represent a line that covers the history from 1989 unto the Sunday law, which is the hidden history of verse forty. The lion of the tribe of Judah is now unsealing the wheels of Ezekiel as He opens the hidden history that will finalize the message of the Midnight Cry of the latter days.

Huszonöt úgyszólván a huszonöt tengelye, amely a huszonöt minden vonalát tökéletességre viszi. Ez Péternek adott királyságbeli prófétai kulcsok egyikévé válik, hogy világosságot hozzon a negyvenedik vers rejtett történetébe. Ismételten megállapítást nyert, több mint három tanú bizonysága alapján, hogy Dániel tizenegyedik fejezetének tizediktől tizenötödikig terjedő versei egy olyan vonalat képviselnek, amely az 1989-től a vasárnapi törvényig terjedő történelmet öleli fel, s ez a negyvenedik vers rejtett története. Júda törzsének Oroszlánja most felnyitja Ezékiel kerekeinek pecsétjeit, miközben feltárja azt a rejtett történelmet, amely véglegessé teszi az utolsó napok Éjféli Kiáltásának üzenetét.

In the following articles we will continue to identify Ezekiel’s wheels that represent the complex interplay of men in the latter days. Ezekiel chapter one at the beginning of this article and the accompanying passage from Testimonies volume five set forth will be our continued point of reference as we proceed in the articles. When the wheels are set forth in their proper place, and with their proper intersections with the other wheels of prophetic history we will demonstrate that the three hundred and ninety-one years and fifteen days that empowered the first angel on August 11, 1840 is also represented by Ezekiel as three hundred and ninety years, connected with the one and a half years of the siege of Jerusalem; and that the arrival of this prophetic light identifies the lifting up of the ensign of the one hundred and forty-four thousand.

Mu ngingo zizokurikira tuzakomeza kugaragaza amapine ya Ezekiyeli ahagarariye imikoranire igoye y’abantu mu minsi y’imperuka. Ezekiyeli igice cya mbere, kiri ku ntangiriro y’iyi ngingo, hamwe n’umurongo biherekejwe wo mu Testimonies, umuzingo wa gatanu, byatanzwe, bizakomeza kuba ingingo yacu y’ishingirwaho uko dukomeza muri izi ngingo. Igihe amapine azashyirwa mu mwanya wayo ukwiye, kandi hakerekanywa ihuriro ryayo rikwiye n’andi mapine y’amateka y’ubuhanuzi, tuzerekana ko imyaka magana atatu na mirongo cyenda n’umwe n’iminsi cumi n’itanu yahaye imbaraga marayika wa mbere ku wa 11 Kanama 1840 na yo ihagarariwe na Ezekiyeli nk’imyaka magana atatu na mirongo cyenda, ihujwe n’umwaka umwe n’igice cy’umuzingo wa Yerusalemu; kandi ko ukuza kw’uyu mucyo w’ubuhanuzi kugaragaza izamurwa ry’ibendera ry’abihumbi ijana na mirongo ine na bine.

July 27, 1299 unto 1337 represents thirty-eight years at the beginning of the one hundred and fifty years (five months) of Revelation nine, verse ten. That one hundred and fifty years connects with the three hundred and ninety-one years and fifteen days of verse fifteen. Thus, the beginning of the two periods, make up one line of prophecy which concluded in the fulfillment of the 1838 and 1840 prediction of Josiah Litch and marked the rising up and empowerment of the Millerite movement. That history at the beginning of Adventism, marks the rising up of the one hundred and forty-four thousand as an ensign in advance of the Sunday law. Thus, Ezekiel’s three hundred and ninety years, and one point five years (1.5) of Jerusalem’s siege marks the end of the line of prophecy that began in 1299.

Nisani 27, 1299 hadi 1337 inawakilisha miaka thelathini na minane mwanzoni mwa ile miaka mia moja na hamsini (miezi mitano) ya Ufunuo tisa, aya ya kumi. Ile miaka mia moja na hamsini inaungana na ile miaka mia tatu na tisini na mmoja na siku kumi na tano ya aya ya kumi na tano. Hivyo, mwanzo wa vipindi hivyo viwili hufanya mstari mmoja wa unabii uliokamilika katika utimilifu wa unabii wa 1838 na 1840 wa Josiah Litch na kuashiria kuinuka na kutiwa nguvu kwa vuguvugu la Millerite. Historia hiyo katika mwanzo wa Uadventista huashiria kuinuka kwa wale mia moja arobaini na nne elfu kama bendera mbele ya sheria ya Jumapili. Hivyo, ile miaka mia tatu na tisini ya Ezekieli, na miaka moja nukta tano (1.5) ya kuzingirwa kwa Yerusalemu huashiria mwisho wa mstari wa unabii ulioanza mwaka 1299.

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

Bilo bi korisno razmotriti odlomak iz 5. sveska Testimonies uoči narednog članka.