Ezekiel is identified as the “mourning prophet” for he is a symbol of the one hundred and forty-four thousand, who in chapter nine of his book are mourning (sighing and crying) for the abominations done in the land and in the church. In the passage from Testimonies we cited in the last article Sister White penned, “The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night.”
Ezekiel ahonim se sɛ “odiyifoɔ a ɔdi awerɛhoɔ,” ɛfiri sɛ ɔyɛ mfonini ma mpem ɔha aduanan anan no, a wɔwɔ ne nwoma no ti akron mu no, wɔredi awerɛhoɔ (wɔsi apinisi na wɔsu) wɔ akyiwadeɛ a wɔayɛ wɔ asase no so ne asafo no mu ho. Wɔ Testimonies mu asɛm no a yɛfaa mu yii kyerɛɛ wɔ asɛm a atwam no mu no, Anuanom Bea White kyerɛwee sɛ, “Odiyifoɔ no ankasa yɛ ɔhɔhoɔ wɔ asase foforɔ so, baabi a atirimuɔden a enni hyeɛ ne atirimɔdensɛm a ano yɛ den dii tumi kɛseɛ. Deɛ ɔhunuu ne deɛ ɔteeɛ wɔ nnipa nhyɛsoɔ ne bɔne ho no haw no kra, na ɔdii awerɛhoɔ kɛseɛ awia ne anadwo.”
The one hundred and forty-four thousand are the “outcasts of Israel,” who were scattered, as represented by Ezekiel being taken into captivity. The sealing process represented in Ezekiel nine is the same as Revelation seven, and both those chapters are represented as taking place in the latter days.
I-one lakh namashumi ane iine na “abalahlwa bakwa-Israyeli,” abasakazeka, njengalokhu kufanekiswa nguHezekeli ethunjwa. Inqubo yokubekwa uphawu efanekiswe kuHezekeli isahluko 9 iyafana naleyo ekuSambulweni isahluko 7, futhi zombili lezo zahluko zifanekiswa njengezenzeka ezinsukwini zokugcina.
“This sealing of the servants of God is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.
“Uku gushingwa ikimenyetso ku bagaragu b’Imana ni ko kuri kwamweretswe Ezekiyeli mu iyerekwa.” Testimonies to Ministers, 445.
From the throne, God directs the cherubim who in turn manage the wheels. Ezekiel was to understand from the vision that God was in control, even in the period when everything appeared to be in confusion. Sister White says “in like manner” after setting forth the structure of God on the throne, directing the cherubim who managed the affairs of earth, as she describes John in the sanctuary where Christ walked among the seven churches. Ezekiel and John are symbols of those who live in the sealing time of the one hundred and forty-four thousand who, as inspiration records, “The scenes to be enacted in our world are not yet even dreamed of.”
Vuachon ‘thronêna’, Pathianin cherubimte a thunun a, anni chuan an hnuai ah bánh-thuamlîrte an enkawl thung. Ezekiela hian hmuhtîrna atangin Pathian chu thil zawng zawng a buai vek angin a lang lai huna pawh thuneitu a ni tih a hriat tûr a ni. Sister White chuan “in like manner” tih a sawi, Pathian chu lalṭhutphah chunga awm a, cherubimte a thunun a, anni chuan khawvêl thil awmte an enkawl tih a sawi hnuah, Johana chu biak in lama Krista chu kohhran sarih zînga a kal vak tih a sawi ang khân. Ezekiel leh John te hi mi za leh sawmli leh pali sang khârna hunah nung tûrte entîrnantîr an ni; hêngte chungchanga hrilhfiahtu chuan, “Kan khawvêla thil thleng tûrte hi thleng tûra ni laite chu miin an mang ang pawhin an mang lo,” tiin a ziak.
Certainly when Sister White penned those words, those words were true, but in the sealing time they find their perfect fulfillment. Twenty years ago or so, would you have thought that what is now transpiring in the world in conjunction with the swarming of the locusts of Islam? Locusts as a symbol of Islam in chapter nine of Revelation includes the migration in nature of the Locusts of northern Africa. Those swarming locusts of Africa's migration path aligns with the geography that was taken over by Islam. Islam is descendant of Ishmael, and Ishmael’s mother was Hagar. Hagar means “flight” or “to flee.” In Arabic the name is usually rendered Hajar (هاجر), and it is connected to the same root that gives us Hijra (the migration/flight of Muhammad). The roots of Islam are associated with not only the swarming of locusts, but the roots include the meaning of migration. Did anyone ever dream that illegal immigration was a manifestation of the locust of Islam?
Hakika, Sister White alipoyaandika maneno hayo, maneno hayo yalikuwa ya kweli, lakini katika wakati wa kutiwa muhuri yanapata utimilifu wake mkamilifu. Takriban miaka ishirini iliyopita, je, ungalifikiri kwamba kile kinachotukia sasa ulimwenguni kinahusiana na kufurika kwa nzige wa Uislamu? Nzige kama ishara ya Uislamu katika sura ya tisa ya Ufunuo inajumuisha uhamaji wa asili wa nzige wa Afrika ya Kaskazini. Hao nzige wanaofurika, katika njia yao ya uhamaji barani Afrika, wanaendana na jiografia iliyotwaliwa na Uislamu. Uislamu ni uzao wa Ishmaeli, na mama yake Ishmaeli alikuwa Hagari. Hagari maana yake ni “kukimbia” au “kutoroka.” Kwa Kiarabu jina hilo kwa kawaida huandikwa Hajar (هاجر), na linaunganishwa na mzizi uleule unaotupatia Hijra (uhamaji/kukimbia kwa Muhammad). Mizizi ya Uislamu haihusiani tu na kufurika kwa nzige, bali mizizi hiyo pia inajumuisha maana ya uhamaji. Je, kuna mtu yeyote aliyewahi kuota kwamba uhamiaji haramu ulikuwa udhihirisho wa nzige wa Uislamu?
Did anyone dream that the global communists would form an alliance with the Islamic hordes? Both Islam and the globalists dragon power ascend from the bottomless pit in Revelation 9/11 respectively, and the bottomless pit represents a manifestation of satanic power. Both of the current allies are instruments of Satan according to the Scriptures of truth.
Je li iko sanjao da će globalni komunisti sklopiti savez s islamskim hordama? I islam i zmajska sila globalista uzlaze iz bezdana u Otkrivenju 9, odnosno 11, a bezdan predstavlja očitovanje sotonske sile. Oba sadašnja saveznika, prema Pismima istine, oruđa su Sotone.
“‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.
“‘Kad završe [dok završavaju] svoje svjedočanstvo.’ Razdoblje u kojemu su dva svjedoka trebala prorokovati obučena u kostrijet završilo je 1798. Dok su se približavali završetku svojega djela u skrovitosti, trebalo je zaratiti protiv njih silom prikazanom kao ‘zvijer koja izlazi iz bezdana’. U mnogim europskim narodima silama koje su vladale u Crkvi i Državi stoljećima je upravljao Sotona, posredstvom papinstva. No ovdje se pred oči iznosi nova manifestacija sotonske sile.” Velika borba, 268.
Sister White here identifies the arrival of socialism in the French Revolution period, while also noting that Satan also controls the papal power. The papal power also comes out of the bottomless pit in Revelation seventeen and in chapter nine of Revelation, Islam is the smoke which came from the bottomless pit. The point still remains; did inspiration truly mean, “The scenes to be enacted in our world are not yet even dreamed of?” Who dreamed that Islam would now be spread across Europe and now descending upon the Americas? Did you dream the locusts would be spread across the globe by the globalists of the United Nations, the European Union and the democratic party of the United States?
Dan uwo Sister White yana gano bayyanar gurguzu a lokacin juyin juya halin Faransa, yayin da kuma yake lura cewa Shaiɗan ma yana iko da ikon papacy. Ikon papacy ma yana fitowa daga ramin marar ƙasa a Ru’ya ta Yohanna sura ta goma sha bakwai, kuma a sura ta tara ta Ru’ya ta Yohanna, Musulunci shi ne hayaƙin da ya fito daga ramin marar ƙasa. Muhimmin batu dai har yanzu yana nan; shin wahayi da gaske yana nufin, “Abubuwan da za a aiwatar a duniyarmu ba a ma taɓa yin mafarkinsu ba tukuna?” Wa ya taɓa yin mafarkin cewa Musulunci yanzu zai bazu a fadin Turai kuma yanzu yana saukowa kan nahiyoyin Amirka? Ka taɓa yin mafarkin cewa an baza fara a fadin duniya ta hannun ‘yan duniya na Majalisar Ɗinkin Duniya, Tarayyar Turai da jam’iyyar Democrat ta Amurka?
Who dreamed that the educational institutions would be overcome by the communist and Islamic alliance that is now being paid for by tax dollars of citizens that never intended their tax dollars would be employed to destroy the nation supplying the tax dollars.
Nani angewahi kuota kwamba taasisi za elimu zingeshindwa na muungano wa kikomunisti na Kiislamu ambao sasa unafadhiliwa kwa fedha za kodi za raia ambao kamwe hawakukusudia kwamba fedha zao za kodi zingetumiwa kuliangamiza taifa linalotoa fedha hizo za kodi.
Who dreamed Great Britain would promote an uphold white girls being gang raped, kidnapped and imprisoned and murdered by Islam? Many point out that fact the every communist system ever located in human history has been a complete failure, but the fruit of the socialism of Britain is as much a condemnation of socialism, as the failure of the system’s economic and political philosophies.
Tko je mogao zamisliti da će Velika Britanija promicati i podupirati da islamski počinitelji skupno siluju, otimaju, zatočuju i ubijaju bijele djevojke? Mnogi ističu činjenicu da je svaki komunistički sustav ikada uspostavljen u ljudskoj povijesti bio potpuni promašaj, ali plod britanskoga socijalizma jednaka je osuda socijalizma kao i neuspjeh gospodarskih i političkih filozofija toga sustava.
Who would have dreamed that the merchants of the earth would be allowed to introduce poisons to accomplish mass murder of over seventeen million people?
Ko bi mogao zamisliti da će trgovcima zemlje biti dopušteno da uvedu otrove kako bi izvršili masovno ubistvo više od sedamnaest miliona ljudi?
Who dreamed men such as George Soros, Bill Gates and Anthony Fauci would be allowed to accomplish their demonic deeds of evil with absolutely no consequences?
Ki álmodta volna, hogy olyan embereknek, mint George Soros, Bill Gates és Anthony Fauci, megengedik, hogy démoni gonoszságtetteiket minden következmény nélkül vigyék véghez?
When Sister White stated the scenes enacted would not be dreamed about, she did so in the context of the sealing time of the one hundred and forty-four thousand. She was following her comments on Christ warning in Matthew twenty-four where she recorded, “These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming.”
Xa Chị White tuyên bố rằng những cảnh tượng sẽ diễn ra không thể nào được mơ tưởng tới, bà đã nói điều ấy trong bối cảnh thời kỳ đóng ấn của một trăm bốn mươi bốn nghìn người. Bà đang tiếp nối những lời bình luận của mình về sự cảnh báo của Đấng Christ trong Ma-thi-ơ đoạn hai mươi bốn, nơi bà đã ghi lại: “Những bài học này là vì ích lợi của chúng ta. Chúng ta cần đặt đức tin mình nơi Đức Chúa Trời, vì ngay trước mặt chúng ta là một thời kỳ sẽ thử luyện linh hồn loài người. Đấng Christ, trên Núi Ô-li-ve, đã thuật lại những sự phán xét kinh khiếp sẽ đi trước sự tái lâm của Ngài.”
The lessons she had just referred to were the illustrations of both Ezekiel and John in the sanctuary learning to understand that God is in control of all things. In the confusion and rebellion that is now under way, a confusion and rebellion that will only escalate as history moves forward, those who are God’s messengers, as represented by not only Ezekiel and John in the temple, but also Isaiah will only navigate the history in a fashion that glorifies the Lord if they understand that even the things we never dreamed of are still under the control of God.
Leson sa yo li te fèk mansyone yo se te egzanp ni Ezekyèl ni Jan nan sanktyè a, kote yo t ap aprann konprann ke Bondye gen kontwòl sou tout bagay. Nan konfizyon ak rebelyon ki deja an kou kounye a, yon konfizyon ak yon rebelyon ki pral sèlman vin pi grav pandan listwa ap vanse, moun ki se mesaje Bondye yo, jan sa reprezante pa non sèlman Ezekyèl ak Jan nan tanp lan, men tou Ezayi, ap kapab navige listwa a sèlman yon fason ki bay Senyè a glwa si yo konprann ke menm bagay nou pa t janm reve yo toujou anba kontwòl Bondye.
Those wheels intersecting the other wheels include the events that were never dreamed of, and they are the events that transpire in the sealing time that began on 9/11. The lessons that are to be learned are only learned by those who by faith enter into the Most Holy Place and see Christ and His light shining from the Ark. When that glory is viewed as represented by Daniel in chapter ten, the class that is benefitted from the light is separated from those who fled from the vision.
Mibiri hiyo inayokatana na mibiri mingine inajumuisha matukio ambayo hayakuwahi kuotwa, nayo ndiyo matukio yanayotukia katika wakati wa kutiwa muhuri ulioanza tarehe 9/11. Mafunzo yanayopaswa kujifunzwa hujifunzwa tu na wale ambao kwa imani huingia katika Patakatifu pa Patakatifu na kumwona Kristo na nuru Yake iking'aa kutoka kwenye Sanduku la Agano. Utukufu huo unapotazamwa kama unavyowakilishwa na Danieli katika sura ya kumi, kundi lile linalonufaishwa na nuru hutengwa na wale walioikimbia njozi hiyo.
And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:7.
ខ្ញុំ ដានីយ៉ែល ម្នាក់ឯងប៉ុណ្ណោះបានឃើញនិមិត្តនោះ ដ្បិតបុរសទាំងឡាយដែលនៅជាមួយខ្ញុំ មិនបានឃើញនិមិត្តនោះទេ។ ប៉ុន្តែ ការញ័រយ៉ាងខ្លាំងមួយបានធ្លាក់មកលើពួកគេ ដល់ថ្នាក់ពួកគេបានរត់គេចទៅលាក់ខ្លួន។ ដានីយ៉ែល ១០៖៧។
There is much more to be derived from the passage in the previous article, but we will address a wheel as we close this article. We have noted in the last article the symbolism of the number twenty-five and before that we spent time on the number thirty. The light from the book of Ezekiel is not simply symbolic numbers, but it is worthwhile to first familiarize ourselves with some of those numerical symbols before beginning to bring some clarity out of the confusion.
គេអាចទាញយកអត្ថន័យជាច្រើនជាងនេះទៀតពីវគ្គបទគម្ពីរនៅក្នុងអត្ថបទមុន ប៉ុន្តែ នៅពេលយើងបញ្ចប់អត្ថបទនេះ យើងនឹងលើកឡើងអំពីកង់មួយ។ ក្នុងអត្ថបទមុន យើងបានកត់សម្គាល់អំពីនិមិត្តរូបនៃលេខម្ភៃប្រាំ ហើយមុននោះ យើងបានចំណាយពេលពិចារណាលើលេខសាមសិប។ ពន្លឺដែលចេញពីសៀវភៅអេសេគាល មិនមែនមានតែអំពីលេខនិមិត្តរូបប៉ុណ្ណោះទេ ប៉ុន្តែ វាមានតម្លៃក្នុងការស្គាល់ជាមុនអំពីនិមិត្តរូបលេខខ្លះៗទាំងនោះ មុនពេលចាប់ផ្ដើមនាំយកភាពច្បាស់លាស់ខ្លះៗចេញពីភាពច្របូកច្របល់។
Seventeen
Goma na Bakwai
The three two-hundred and fifty-year prophecies identify a seventeen-year period that begins at the end of the history of the church of Smyrna. From 313 to 330, seventeen years typify the setting up of the image of the beast.
Unabii wa miaka mia mbili na hamsini mara tatu hutambulisha kipindi cha miaka kumi na saba kinachoanza mwishoni mwa historia ya kanisa la Smirna. Kuanzia 313 hadi 330, miaka kumi na saba huwakilisha kwa mfano kusimamishwa kwa sanamu ya mnyama.
The two hundred and fifty years that began in 457 BC ended in 207 BC, seven years after the battle of Raphia and ten years before the battle of Panium. From Raphia to Panium was seventeen years, and it represents the hidden history of verse forty as set forth in verses eleven through fifteen of Daniel eleven.
Iminyaka magana abiri na mirongo itanu yatangiye mu wa 457 mbere ya Kristo yarangiye mu wa 207 mbere ya Kristo, nyuma y’imyaka irindwi y’urugamba rwa Raphia kandi mbere y’imyaka icumi y’urugamba rwa Panium. Uhereye kuri Raphia kugera kuri Panium hari imyaka cumi n’irindwi, kandi igereranya amateka ahishwe yo mu murongo wa mirongo ine, nk’uko ashyirwa ahagaragara mu mirongo ya cumi n’umwe kugeza kuri cumi n’itanu yo muri Daniyeli cumi na rimwe.
Ptolemy IV Philopator (also known as Ptolemy IV) was the ruler who won the Battle of Raphia in 217 BC. He reigned as king (and pharaoh) of Ptolemaic Egypt from 221 BC to 204 BC, thus he reigned for seventeen years. He began his reign before the battle of Raphia, but died before the battle of Panium.
Ptolemy IV Philopator (wanda kandi uzwi nka Ptolemy IV) ni we wari umutegetsi watsinze Intambara ya Raphia mu mwaka wa 217 mbere ya Kristo. Yategetse nk’umwami (kandi nk’ifarawo) wa Misiri y’Abaptolemy kuva mu mwaka wa 221 mbere ya Kristo kugeza mu mwaka wa 204 mbere ya Kristo; bityo, yamaze ku ngoma imyaka cumi n’irindwi. Yatangiye gutegeka mbere y’Intambara ya Raphia, ariko apfa mbere y’Intambara ya Panium.
The battle of Raphia representing the Ukrainian War began in 2014 when the United States brought about a color revolution in the Ukraine. Ptolemy IV, the king of the south typifies Vladimir Putin, who began his reign in 2000, the year before the sealing of the one hundred and forty-four thousand in 2001 began. As with Ptolemy, Putin began to reign before the Ukrainian war, typified by the battle of Raphia beginning in 2014. Before Panium Putin, as typified by Ptolemy is removed. Putin began to reign in 2000, thus aligning with the beginning of the sealing time that began the next year in 2001. Seventeen symbolic years as represented by Ptolemy identifies the period Putin reigns, and he does so during the sealing time.
Impi yaseRafiya emele iMpi yase-Ukraine yaqala ngo-2014 lapho i-United States yenza khona inguquko yombala e-Ukraine. UPtolemy IV, inkosi yaseningizimu, umele uVladimir Putin, owaqala ukubusa ngo-2000, unyaka ongaphambi kokuba kuqale ukubekwa uphawu kwabeyikhulu namashumi amane nane ezinkulungwane ngo-2001. NjengoPtolemy, uPutin waqala ukubusa ngaphambi kwempi yase-Ukraine, emelwa yimpi yaseRafiya eqala ngo-2014. Ngaphambi kwePanium, uPutin, njengoba emelwe nguPtolemy, uyasuswa. UPutin waqala ukubusa ngo-2000, ngaleyo ndlela ehambisana nokuqala kwesikhathi sokubekwa uphawu esaqala ngonyaka olandelayo, ngo-2001. Iminyaka eyishumi nesikhombisa eyisifanekiselo, njengoba imelwe nguPtolemy, ikhomba isikhathi uPutin abusa ngaso, futhi ubusa phakathi nesikhathi sokubekwa uphawu.
Trump represented by the conclusion of the two hundred and fifty years that began in 457 BC is located in the same hidden history as Putin, a history that is seventeen years long beginning at the battle of Raphia. The dragon (Putin) and false prophet (Trump) are located within the hidden history. In that history the beast, represented as “the robbers of thy people” symbolizing the papal power is located at the end of the seventeen years from Raphia to Panium.
Trump da ake wakilta ta ƙarshen shekaru ɗari biyu da hamsin da suka fara a 457 BC tana cikin wannan ɓoyayyen tarihi ɗaya da Putin, tarihin da yake da tsawon shekaru goma sha bakwai, wanda ya fara da yaƙin Raphia. Macijin (Putin) da annabin ƙarya (Trump) suna cikin ɓoyayyen tarihin. A cikin wannan tarihin, dabbar, wadda aka wakilta da “’yan fashin mutanenka” wadda ke alamta ikon paparoma, tana a ƙarshen shekaru goma sha bakwai daga Raphia zuwa Panium.
The year 321 represents the Sunday law in the United States, and 321 is located within a seventeen-year period from the Edict of Milan in 313 unto the division of the empire in 330.
Godina 321. predstavlja nedjeljni zakon u Sjedinjenim Državama, a 321. se nalazi unutar sedamnaestogodišnjeg razdoblja od Milanskog edikta 313. do podjele carstva 330.
The history represented from Josiah’s Great Passover as it is called, begins the seventeenth Jubilee cycle of the Jews. From Josiah’s Passover, which is the greatest revival in the Old Testament unto October 22, represents the Millerite history from August 11, 1840 unto October 22, 1844, but more importantly it represents the history of 9/11 unto the Sunday law. The sealing time of the one hundred and forty-four thousand is represented by the seventeenth Jubilee cycle from Josiah unto October 22. Seventeen is a symbol associated with the major events of the sealing time, and the number seventeen is a point where Ezekiel’s wheels intersect.
Talaallii seenaan “Faasiikaa Guddaa” Yoosiyaas jedhamtee irraa kaawwatame, marsaa Iyyoobeelii kurnaffaa torbaffaa kan Yihudootaa jalqaba. Faasiikaa Yoosiyaas irraa, isa haaromsa guddaa Kakuu Moofaa keessaa taʼe sanaa hamma Onkoloolessa 22tti, seenaa Miileroota Adooleessa 11, 1840 irraa hamma Onkoloolessa 22, 1844tti argisiisa; garuu caalaatti barbaachisaan, inni seenaa 9/11 irraa hamma seera Dilbataatti taʼe bakka buʼa. Yeroon chaappaa namoota kuma dhibba tokkoo fi afurtamii afurii marsaa Iyyoobeelii kurnaffaa torbaffaa Yoosiyaas irraa hamma Onkoloolessa 22ttiin bakka buufama. Lakkoofsi kudha torba mallattoo taateewwan guguddoo yeroo chaappaa wajjin walqabatu dha; lakkoofsi kudha torbas bakka gomfoon Hisqiʼeel walitti qaxxaamuran dha.
In the hidden history of verse forty of Daniel, as represented in verses ten through fifteen of the same chapter the dragon is associated with the number “17” by Ptolemy’s reign. The history of verses eleven’s battle of Raphia unto verse fifteen’s battle of Raphia is “17” years. That history places Donald Trump in the middle of the seventeen years represented by those two battles. The image of the beast that is formed and set up by Trump in the United States is represented by “17” years from 313 to 330. In verse one of chapter one Ezekiel is in the thirtieth year of the “17th” Jubilee cycle. Did you ever dream that the number seventeen represented one of the wheels Ezekiel saw in the Most Holy Place?
Mu nzika y’ibanga y’umurongo wa mirongo ine wa Daniyeli, nk’uko bigaragazwa mu mirongo ya cumi kugeza kuri cumi n’itanu y’icyo gice kimwe, ikiyoka gifitanye isano n’umubare “17” binyuze ku ngoma ya Ptolémée. Amateka ava ku ntambara ya Raphia yo mu murongo wa cumi n’umwe kugeza ku ntambara ya Raphia yo mu murongo wa cumi n’itanu ni imyaka “17”. Ayo mateka ashyira Donald Trump hagati muri iyo myaka cumi n’irindwi igereranywa n’izo ntambara zombi. Ishusho y’inyamaswa ibumbwa kandi igashyirwaho na Trump muri Leta Zunze Ubumwe za Amerika igereranywa n’imyaka “17” kuva mu 313 kugeza mu 330. Mu murongo wa mbere w’igice cya mbere, Ezekiyeli ari mu mwaka wa mirongo itatu w’inziga ya Yubile ya “17”. Mbese wigeze urota ko umubare cumi n’irindwi wagereranyaga rimwe mu mapine Ezekiyeli yabonye Ahera Cyane?
Ezekiel is a symbol of those during the sealing time who have by faith entered into the Most Holy Place. They are Peter’s priests.
Ezekiel ni ikimenyetso cy’abariho mu gihe cyo gushyirwaho ikimenyetso, binyuze mu kwizera bakaba barinjiye Ahera Cyane. Ni abatambyi ba Petero.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Vous aussi, comme des pierres vivantes, êtes édifiés pour former une maison spirituelle, un saint sacerdoce, afin d’offrir des sacrifices spirituels, agréables à Dieu par Jésus-Christ. 1 Pierre 2:5.
They have been commissioned to present a message to God’s former covenant people who are then being passed by, though they are forewarned God’s former covenant people will not see or hear.
An ba su umurni su gabatar da saƙo ga mutanen alkawarin Allah na dā, waɗanda a lokacin ake wucewa, ko da yake an riga an gargaɗe su cewa mutanen alkawarin Allah na dā ba za su gani ko ji ba.
And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Ezekiel 3:3–9.
A i mea mai ia ki ahau, E te tama a te tangata, meinga tō puku kia kai, ā, whakakiia ō whekau ki tēnei pukapuka ka hoatu nei e ahau ki a koe. Nā ka kainga e ahau; ā, i roto i tōku mangai, rite tonu tōna reka ki te honi. Ā ka mea mai ia ki ahau, E te tama a te tangata, haere, tikina atu koe ki te whare o Iharaira, ka kōrero ai i āku kupu ki a rātou. Kāhore hoki koe i tonoa ki tētahi iwi he tauhou tā rātou kōrero, he reo uaua hoki, engari ki te whare o Iharaira; ehara i te mea ki ngā iwi tokomaha he tauhou tā rātou kōrero, he reo uaua hoki, e kore nei e taea e koe te mārama ki ā rātou kupu. He pono, me i tonoa koe e ahau ki a rātou, kua whakarongo rātou ki a koe. Otiia e kore te whare o Iharaira e whakarongo ki a koe; nō te mea e kore rātou e whakarongo ki ahau: he mārohirohi hoki, he pakeke ngākau te whare katoa o Iharaira. Nana, kua meinga e ahau tō mata kia kaha ki te whakahē i ō rātou mata, ā, tō rae kia kaha ki te whakahē i ō rātou rae. Kua meinga e ahau tō rae kia rite ki te taimana, he mārō ake i te kiripaka: kaua e wehi ki a rātou, kaua hoki e māharahara i ō rātou kanohi, ahakoa he whare whakakeke rātou. Ezekiel 3:3–9.
Ezekiel is directed to proclaim a message to the former covenant people as represented by the Protestants of Millerite history and the Laodicean Seventh-day Adventist church in the latter days. If he refuses to proclaim the message the blood of those left unwarned will be upon him.
Ezekiel ga umarnin shelar saƙo ga mutanen alkawari na dā, waɗanda Furotestocin tarihin Millerite da cocin Adventist na Bakwai na Laodicea a kwanakin ƙarshe suke wakilta. Idan ya ƙi shelar saƙon, jinin waɗanda aka bari ba tare da gargaɗi ba zai hau kansa.
Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me. When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul. Again, When a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand. Nevertheless if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul. Ezekiel 3:17–21.
Mwana wa munthu, ndakuyika iwe kukhala mlonda wa nyumba ya Israyeli; chifukwa chake tamvera mawu ochokera m’kamwa mwanga, ndipo uwachenjeze m’malo mwanga. Ndikati kwa woipa, Udzafa ndithu; ndipo iwe osamuchenjeza, kapena osalankhula kuti uchenjeze woipayo kusiya njira yake yoipa, kuti upulumutse moyo wake; woipa yemweyo adzafa m’choipa chake; koma magazi ake ndidzawafuna m’dzanja lako. Koma ngati uchenjeza woipayo, ndipo iye osatembenuka ku choipa chake, kapena ku njira yake yoipa, iye adzafa m’choipa chake; koma iwe wapulumutsa moyo wako. Ndiponso, wolungama akapatuka pa chilungamo chake, ndi kuchita choipa, ndipo ndikaika chokhumudwitsa pamaso pake, iye adzafa; chifukwa sunamuchenjeze, adzafa m’tchimo lake, ndipo chilungamo chake chimene anachita sichidzakumbukiridwanso; koma magazi ake ndidzawafuna m’dzanja lako. Komatu ngati uchenjeza wolungamayo kuti wolungama asachimwe, ndipo iye sachimwa, adzakhala ndi moyo ndithu, chifukwa wachenjezedwa; ndipo iwe wapulumutsa moyo wako. Ezekieli 3:17–21.
In the first ‘eleven’ chapters of Ezekiel, he is shown the destruction of Jerusalem, illustrated by the visions by the river Chebar, the plain and Jerusalem. He is commissioned to proclaim a warning of the impending judgment upon Jerusalem. The warning message of the impending judgment upon Jerusalem is the warning given first to the Laodicean Seventh-day Adventist church. The warning identifies the judgment and rejection of God’s people in Jerusalem who do not possess the seal of God. The warning typified by Ezekiel is the warning of the soon-coming Sunday law.
Mu masura cumi n’imwe bya mbere by’Igitabo cya Ezekiyeli, yeretswe kurimbuka kwa Yerusalemu, nk’uko byagaragajwe n’iyerekwa ryo ku ruzi Kebari, ku kibaya no i Yerusalemu. Yahamagariwe gutangaza umuburo w’urubanza rwari rwegereje kuri Yerusalemu. Ubutumwa bw’umuburo bw’urubanza rwari rwegereje kuri Yerusalemu ni bwo muburo wabanje guhabwa itorero ry’Abadiventisiti b’Umunsi wa Karindwi b’i Lawodikiya. Uwo muburo ugaragaza urubanza no kwangwa kw’ubwoko bw’Imana bw’i Yerusalemu badafite ikimenyetso cy’Imana. Umuburo washushanyijwe na Ezekiyeli ni umuburo w’itegeko ryo ku Cyumweru rigiye kuza vuba.
In those first eleven chapters where these truths are set forth, Ezekiel is made dumb, and only speaks thereafter when God specifically opens his mouth, and this continues until the destruction of Jerusalem, when he again can speak.
A cikin waɗancan surori goma sha ɗaya na farko inda aka bayyana waɗannan gaskiyoyi, an mai da Ezekiyel bebe, kuma daga baya ba ya magana sai lokacin da Allah ya buɗe bakinsa musamman; wannan kuwa ya ci gaba har zuwa hallakar Urushalima, sa’an nan kuma ya sāke iya magana.
Then the spirit entered into me, and set me upon my feet, and spake with me, and said unto me, Go, shut thyself within thine house. But thou, O son of man, behold, they shall put bands upon thee, and shall bind thee with them, and thou shalt not go out among them: And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they are a rebellious house. But when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord God; He that heareth, let him hear; and he that forbeareth, let him forbear: for they are a rebellious house. Ezekiel 3:24–27.
Այն ժամանակ Հոգին մտավ իմ մեջ, կանգնեցրեց ինձ իմ ոտքերի վրա, խոսեց ինձ հետ և ասաց ինձ. «Գնա՛, փակվի՛ր քո տան ներսում։ Բայց դու, ո՛վ մարդու որդի, ահա քեզ վրա կապեր պիտի դնեն և դրանցով պիտի կապեն քեզ, և դու նրանց մեջ դուրս չպիտի գաս։ Եվ Ես պիտի անեմ, որ քո լեզուն քիմքիդ կպչի, որպեսզի դու համր լինես և նրանց համար հանդիմանող չլինես, որովհետև նրանք ապստամբ տուն են։ Բայց երբ Ես խոսեմ քեզ հետ, պիտի բացեմ քո բերանը, և դու պիտի ասես նրանց. Այսպես է ասում Տեր Աստվածը. ով լսում է, թող լսի, և ով հրաժարվում է, թող հրաժարվի, որովհետև նրանք ապստամբ տուն են»։ Եզեկիել 3:24–27։
When Jerusalem fell, Ezekiel could once again speak.
כאשר נפלה ירושלים, יחזקאל היה יכול לשוב ולדבר.
And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. Now the hand of the Lord was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Ezekiel 33:21, 22.
Y ocurrió en el año duodécimo de nuestro cautiverio, en el mes décimo, a los cinco días del mes, que vino a mí uno que había escapado de Jerusalén, diciendo: La ciudad ha sido herida. Y la mano del Señor había estado sobre mí por la tarde, antes que llegase el que había escapado; y había abierto mi boca hasta que vino a mí por la mañana; y fue abierta mi boca, y no permanecí más mudo. Ezequiel 33:21, 22.
The fall of Jerusalem represents the fall of the Laodicean Seventh-day Adventist church in the latter days. That fall occurs while those who were sealed in Jerusalem in chapter nine are then lifted up as the church triumphant. The Laodicean’s within Jerusalem are taken out, and the one hundred and forty-four thousand are lifted up as the kingdom of glory is established. That kingdom of glory was typified by the establishment of the kingdom of grace at the cross. The kingdom of grace at the cross aligns with the kingdom of glory at the Sunday law, and those two kingdoms are placed into the sequence of prophetic history located in the book of Ezekiel. The first eleven chapters, when Ezekiel is placed within the context of the sanctuary is about the purification of God’s church as His people change from the church militant, that is defined as being made up of wheat and tares, into the church triumphant, that is made up of the wheat offering of Pentecost.
Pad Jeruzalema predstavlja pad laodikejske Adventističke crkve sedmoga dana u posljednjim danima. Taj pad nastupa dok se oni koji su bili zapečaćeni u Jeruzalemu u devetom poglavlju tada uzdižu kao crkva pobjedonosna. Laodikejci unutar Jeruzalema bivaju uklonjeni, a sto četrdeset i četiri tisuće bivaju uzdignuti dok se uspostavlja kraljevstvo slave. To kraljevstvo slave bilo je predočeno uspostavom kraljevstva milosti na križu. Kraljevstvo milosti na križu odgovara kraljevstvu slave pri nedjeljnom zakonu, a ta su dva kraljevstva smještena u slijed proročke povijesti koji se nalazi u knjizi proroka Ezekiela. Prvih jedanaest poglavlja, kada se Ezekiel promatra u kontekstu Svetišta, govore o očišćenju Božje crkve dok se Njegov narod mijenja iz crkve ratnice, koja se definira kao sastavljena od pšenice i kukolja, u crkvu pobjedonosnu, koja se sastoji od prinosa od pšenice Pedesetnice.
And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. Ezekiel 21:25–27.
Na wewe, mkuu mwovu, mwenye najisi wa Israeli, ambaye siku yako imefika, wakati ambapo uovu utafikia mwisho wake, Bwana MUNGU asema hivi: Ondoa kilemba cha kifalme, na vua taji; hali hii haitakuwa kama ilivyokuwa: mtukuze yeye aliye chini, na mshushe yeye aliye juu. Nitaipindua, nitaipindua, nitaipindua; nayo haitakuwapo tena, hata atakapokuja yeye ambaye haki ni yake; nami nitampa yeye. Ezekieli 21:25–27.
Zedekiah was the final king of Judah, and he is the “wicked prince of Israel, whose day is come” in the verses. Nebuchadnezzar was about to take Jerusalem and Zedekiah’s crown was to be removed by Babylon who would be overturned by the Medes and Persians, who would in turn be overturned by the Greeks, who would be overturned by Rome. The third overturning arrives at Rome, which is the history when the King “whose right it is” will receive the crown of the kingdom of grace at the setting up of that kingdom at the cross.
Sedeqiya ndiye mfalme wa mwisho wa Yuda, naye ndiye “mkuu mwovu wa Israeli, ambaye siku yake imefika” katika aya hizo. Nebukadneza alikuwa karibu kuuteka Yerusalemu, na taji ya Sedeqiya ilikuwa iondolewe na Babeli, ambayo ingeangushwa na Wamedi na Waajemi, ambao nao wangeangushwa na Wagiriki, ambao nao wangeangushwa na Rumi. Kupinduliwa huko kwa tatu hufikia Rumi, ambayo ndiyo historia ambamo Mfalme “ambaye ni haki yake” atapokea taji ya ufalme wa neema katika kusimamishwa kwa ufalme huo msalabani.
“To the ‘profane wicked prince’ had come the day of final reckoning. ‘Remove the diadem,’ the Lord decreed, ‘and take off the crown.’ Not until Christ Himself should set up His kingdom was Judah again to be permitted to have a king. ‘I will overturn, overturn, overturn, it,’ was the divine edict concerning the throne of the house of David; ‘and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:25–27.” Prophets and Kings, 451.
“Kwa ‘mkuu mwovu, aliyenajisi’ ilikuwa imefika siku ya hesabu ya mwisho. ‘Vua kilemba,’ Bwana akaamuru, ‘na uondoe taji.’ Si mpaka Kristo Mwenyewe atakapoisimamisha ufalme Wake ndipo Yuda angeruhusiwa tena kuwa na mfalme. ‘Nitaupindua, nitaupindua, nitaupindua,’ ndivyo ilivyokuwa amri ya Mungu kuhusu kiti cha enzi cha nyumba ya Daudi; ‘wala hautakuwapo tena, hata atakapokuja yeye ambaye ni haki yake; nami nitampa yeye.’ Ezekieli 21:25–27.” Prophets and Kings, 451.
In the time of the latter rain, which began when the judgment of the living began on 9/11 Christ sets up his kingdom of glory.
V vremenu pozne kiše, koje je započelo kada je sud nad živima započeo 11. 9., Krist uspostavlja svoje kraljevstvo slave.
“When the four angels let go, Christ will set up His kingdom.” Spalding and Magan, 3.
“Sa’ad da mala’iku huɗu suka saki, Kristi zai kafa mulkinsa.” Spalding and Magan, 3.
A period of preparation begins at 9/11 and at the Sunday law the glorious holy mountain is lifted up above all the hills and mountains.
Igihe cyo kwitegura gitangira ku wa 11 Nzeri, kandi ku itegeko ryo ku Cyumweru umusozi wera w’icyubahiro uzamurwa urenge imisozi yose n’imena yose.
The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:1–3.
Lời mà Ê-sai, con trai A-mốt, đã thấy về Giu-đa và Giê-ru-sa-lem. Và sẽ xảy ra trong những ngày sau rốt, rằng núi của nhà Đức Giê-hô-va sẽ được lập vững trên đỉnh các núi, và sẽ được tôn cao hơn các đồi; muôn dân sẽ đổ về đó. Và nhiều dân tộc sẽ đi và nói rằng: Hãy đến, chúng ta hãy lên núi của Đức Giê-hô-va, đến nhà của Đức Chúa Trời của Gia-cốp; Ngài sẽ dạy chúng ta các đường lối của Ngài, và chúng ta sẽ đi trong các nẻo Ngài. Vì luật pháp sẽ ra từ Si-ôn, và lời của Đức Giê-hô-va từ Giê-ru-sa-lem. Ê-sai 2:1–3.
On 9/11 the winds were released and then restrained, thus marking the beginning of the setting up of the kingdom of Daniel two, that is represented as a rock cut out of the mountain that fills the whole earth.
Vào ngày 11/9, các luồng gió đã được thả ra rồi lại bị kiềm giữ, qua đó đánh dấu sự khởi đầu của việc thiết lập vương quốc trong Đa-ni-ên đoạn hai, tức vương quốc được tượng trưng như một hòn đá đẽo ra từ núi và lấp đầy cả đất.
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
«A 1847-ben adatott, amikor az adventtestvérek közül még csak igen kevesen tartották meg a szombatot, és közülük is csak kevesen vélték úgy, hogy annak megtartása elégséges jelentőségű ahhoz, hogy választóvonalat húzzon Isten népe és a hitetlenek közé. Most e látomás beteljesedése kezd láthatóvá válni. „A nyomorúságnak ama idejének kezdete”, amelyről itt szó van, nem arra az időre utal, amikor a csapások elkezdenek kitöltetni, hanem egy rövid időszakra közvetlenül azelőtt, hogy kitöltetnek, amikor Krisztus a szentélyben van. Abban az időben, miközben az üdvösség munkája lezárul, nyomorúság száll a földre, és a nemzetek haragra gerjednek, mégis féken tartatnak annyira, hogy ne akadályozzák a harmadik angyal munkáját. Akkor jön el a „késői eső”, vagyis az Úr jelenlétéből áradó felüdülés, hogy erőt adjon a harmadik angyal hangos kiáltásának, és előkészítse a szenteket arra, hogy megálljanak abban az időszakban, amikor a hét utolsó csapás kitöltetik.» Early Writings, 85.
Christ sets up His everlasting kingdom during the time of the latter rain, and His kingdom includes the kingdom of grace that was established at the cross and also His kingdom of glory at the Sunday law. Zedekiah to Babylon (1st kingdom), to Medo-Persia (2nd kingdom), to Greece (3rd kingdom) and on to pagan Rome (4th kingdom) identifies the history leading to the kingdom of grace. That history identifies a parallel historical sequence from Papal Rome (spiritual Babylon 5th kingdom), unto the United States (spiritual Medo-Persia 6th kingdom), unto the United Nations (spiritual Greece 7th kingdom) and on unto the threefold union of the dragon, the beast and false prophet, that together make up modern Rome (spiritual Rome 8th kingdom that is of the seven).
Kristos anpa ne daa so no si wɔ osu a etwa to no mu, na N’ahenni no ka adom ahenni a wɔde sii hɔ wɔ asɛndua no so no ho, ne N’animuonyam ahenni a ɛba Homeda mmara no mu nso. Sedeqia kɔ Babilon (ahenni a edi kan), kɔ Media ne Persia (ahenni a ɛto so abien), kɔ Hela (ahenni a ɛto so abiɛsa), na ɛtoa so kɔ Roma abosonsomfoɔ no mu (ahenni a ɛto so anan) kyerɛ abakɔsɛm a ɛde ba adom ahenni no. Saa abakɔsɛm no nso kyerɛ abakɔsɛm ntoatoaso a ɛne no hyia fi Papal Roma (honhom mu Babilon, ahenni a ɛto so anum), de kɔ United States (honhom mu Media ne Persia, ahenni a ɛto so asia), de kɔ United Nations (honhom mu Hela, ahenni a ɛto so ason), na ɛtoa so kɔ ɔtweaseɛ no, aboa no, ne atoro odiyifo no nkabom mmiɛnsa no mu, a wɔn nyinaa bom yɛ nnɛyi Roma (honhom mu Roma, ahenni a ɛto so awotwe a efi ason no mu).
The triumph of that kingdom in Daniel two is represented by a rock, and God’s faithful are stones in the temple.
Ushindi wa ule ufalme katika Danieli mbili unawakilishwa na mwamba, na waaminifu wa Mungu ni mawe katika hekalu.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Nanyi futhi, njengamatshe aphilayo, niyakhiwa nibe yindlu yomoya, ubupristi obungcwele, ukuze ninikele imihlatshelo yomoya, eyamukelekayo kuNkulunkulu ngoJesu Kristu. 1 Petru 2:5.
That everlasting triumphs over the kingdoms of the world and fills the entire world. In Ezekiel chapter forty to the end of his book that same kingdom is represented as a temple which fills the world with the water of life.
Cái vĩnh cửu ấy chiến thắng các vương quốc của thế gian và làm đầy dẫy toàn thế giới. Trong sách Ê-xê-chi-ên, từ chương bốn mươi cho đến cuối sách, chính vương quốc ấy được trình bày như một đền thờ làm cho thế giới tràn đầy nước sự sống.
We will continue these things in the next article.
A következő cikkben folytatjuk ezeket a dolgokat.