It is an acceptable biblical understanding to identify the prophet Ezekiel as thirty years old in his opening verses.
Prihvatljivo je biblijsko razumijevanje poistovjetiti proroka Ezekiela kao tridesetogodišnjaka u njegovim uvodnim recima.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity, The word of the Lord came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the Lord was there upon him. Ezekiel 1:1–3.
I dogodi se tridesete godine, četvrtoga mjeseca, petoga dana u mjesecu, dok bijah među sužnjima na rijeci Kebaru, otvoriše se nebesa i vidjeh viđenja Božja. Petoga dana toga mjeseca, pete godine sužanjstva kralja Jojakina, dođe riječ Gospodnja izrijekom Ezekielu svećeniku, sinu Buzijevu, u zemlji Kaldejaca, na rijeci Kebaru; i ondje bijaše na njemu ruka Gospodnja. Ezekiel 1,1–3.
Some believe “the thirtieth year” is based upon a specific jubilee cycle, which began with king Josiah and ended with verse one of chapter forty.
Neki smatraju da se „trideseta godina” temelji na određenom jubilejskom ciklusu, koji je započeo s kraljem Jošijom i završio s prvim retkom četrdesetoga poglavlja.
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.
Dvadeset i pete godine našega sužanjstva, na početku godine, desetoga dana u mjesecu, četrnaeste godine nakon što je grad bio udaren, upravo toga dana ruka Gospodnja bijaše na meni i odvede me onamo. Ezekiel 40,1.
Biblical chronologists date verse one of chapter forty as either April 28 or October 22, 573 BC. All the prophets identify the latter days, so the fall date of October 22, 573 BC is the omega date of a line that began fifty years prior in what is called “Josiah’s Great Passover” on May 5, 622 BC.
Biblijski kronolozi datiraju prvi redak četrdesetoga poglavlja ili na 28. travnja ili na 22. listopada 573. pr. Kr. Svi proroci označuju posljednje dane, stoga je jesenski datum 22. listopada 573. pr. Kr. omega-datum niza koji je započeo pedeset godina ranije u onome što se naziva „Jozijina velika Pasha“ 5. svibnja 622. pr. Kr.
The number thirty is a symbol of the priests who were to be thirty years old when they began to serve. Whether verse one through three of Ezekiel one, is identifying Ezekiel’s age as thirty, or simply as a symbol of a priest he would also be represented as thirty years old. If the thirty years of verse one is as others believe; representing the thirtieth year since Josiah’s Great Passover in 622 BC, the prophetic implications are still the same.
Broj trideset simbol je svećenika koji su trebali imati trideset godina kada su započinjali svoju službu. Bilo da prvi do treći redak prvoga poglavlja Ezekiela označavaju da je Ezekiel imao trideset godina, ili ga jednostavno prikazuju kao simbol svećenika, on bi također bio predstavljen kao tridesetogodišnjak. Ako je trideset godina iz prvoga retka, kako drugi vjeruju, predstavljalo tridesetu godinu od Josijine Velike Pashe 622. pr. Kr., proročke implikacije i dalje su iste.
Josiah means “foundation,” and his Great Passover began a jubilee period that ended on October 22 on the Day of Atonement 573 BC. The “jubilee line” from Josiah to October 22 aligns with the history of 1840 to 1844. The foundations of 1840 were represented by king Josiah and also by Josiah Litch. October 22 was represented by the horn of the jubilee trumpet being sounded along with the horn of the Day of Atonement.
Jošija znači „temelj“, a njegova velika Pasha započela je jubilejsko razdoblje koje je završilo 22. listopada, na Dan pomirenja 573. pr. Kr. „Jubilejska linija“ od Jošije do 22. listopada usklađuje se s poviješću od 1840. do 1844. godine. Temelji iz 1840. bili su predstavljeni kraljem Jošijom, a također i Jošijom Litchom. Dvadeset drugi listopada bio je predstavljen rogom jubilejske trube koja je zatrubila zajedno s rogom Dana pomirenja.
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.
I izbrojit ćeš sebi sedam sedmica godina, sedam puta po sedam godina; i vrijeme tih sedam sedmica godina bit će ti četrdeset i devet godina. Tada učini da zatrubi truba jubileja desetoga dana sedmoga mjeseca; na Dan pomirenja neka se oglasi truba po svoj vašoj zemlji. Levitski zakonik 25:8, 9.
Ezekiel is set within the Jubilee line from king Josiah to October 22, a line that represents Revelation ten’s first and second angels from 1840 unto 1844. Ezekiel represents the Millerites of the first and second angels and the one hundred and forty-four thousand of the third angel. Ezekiel represents the priesthood of the one hundred and forty-four thousand, but his primary prophetic attribute is that he is a prophet.
Ezekiel je smješten unutar jubilejske linije od kralja Jošije do 22. listopada, linije koja predstavlja prvoga i drugoga anđela iz desetoga poglavlja Otkrivenja od 1840. do 1844. Ezekiel predstavlja milerite prvoga i drugoga anđela te sto četrdeset i četiri tisuće trećega anđela. Ezekiel predstavlja svećenstvo sto četrdeset i četiri tisuće, ali njegovo je primarno proročko obilježje to da je prorok.
Prophet, Priest and King
Prorok, Svećenik i Kralj
There are three biblical characters that began to serve when thirty years of age. Along with Ezekiel were David and Joseph. Because they all began to serve at the age of thirty, they are all priests. David is a symbol of the king, Joseph is the priest and Ezekiel is the prophet in the threefold kingdom of glory that consists of a prophet, a priest and a king.
Postoje tri biblijska lika koja su započela službu u dobi od trideset godina. Uz Ezekiela, to su bili David i Josip. Budući da su svi započeli služiti u dobi od trideset godina, svi su oni svećenici. David je simbol kralja, Josip je svećenik, a Ezekiel je prorok u trostrukom kraljevstvu slave koje se sastoji od proroka, svećenika i kralja.
However we might apply the prophet Ezekiel as a symbol, he is a priest, and when applied in the line of the jubilee from Josiah to October 22, Ezekiel is a priest who would represent a priest in the sealing time of the one hundred and forty-four thousand as typified by the history of 1840 to 1844 and king Josiah to October 22, 573 BC.
Međutim, kako god primijenili proroka Ezekiela kao simbol, on je svećenik; a kada se primjenjuje u liniji jubileja od Jošije do 22. listopada, Ezekiel je svećenik koji bi predstavljao svećenika u vremenu pečaćenja sto četrdeset i četiri tisuće, kako je predočeno poviješću od 1840. do 1844. i kralja Jošije do 22. listopada 573. pr. Kr.
Twenty-two
Dvadeset i dva
The Bible is clear that Ezekiel ministered for twenty-two years. “Twenty-two” is a symbol of the one hundred and forty-four thousand who are the ensign of Divinity combined with humanity. In the history represented by Josiah’s Passover unto chapter forty’s October 22’s Jubilee celebration, Josiah’s Passover typified the work of Josiah Litch in 1838 and 1840. That work was setting forth the time prophecies of the first and second woes. It can now be seen that the prophecy of the first and second woes is much larger than the pioneers recognized.
Biblija jasno kaže da je Ezekiel služio dvadeset i dvije godine. „Dvadeset i dvije“ simbol je sto četrdeset i četiri tisuće, koji su stijeg božanstva sjedinjenog s čovještvom. U povijesti prikazanoj od Jošijine Pashe do jubilejskog slavlja 22. listopada u četrdesetom poglavlju, Jošijina Pasha predočavala je djelo Josiaha Litcha 1838. i 1840. godine. To je djelo iznosilo vremenska proročanstva prvoga i drugoga jao. Sada se može vidjeti da je proročanstvo o prvome i drugome jao mnogo opsežnije nego što su pioniri prepoznali.
Ezekiel as a biblical prophet identifies more specific dates in his writings than any other biblical author.
Ezekiel kao biblijski prorok u svojim zapisima navodi više točno određenih datuma nego ijedan drugi biblijski autor.
Ezekiel is the omega of the day equaling a year in Bible prophecy. In the book of Numbers, the alpha mention of the day year principle is represented at the first rebellion at Kadesh that brought about forty years of wandering in the wilderness. The last, or omega rebellion is being represented by Ezekiel in chapter four as Jerusalem is destroyed.
Ezekiel je omega načela dan za godinu u biblijskom proroštvu. U Knjizi Brojeva, alfa-spominjanje načela dan za godinu prikazano je pri prvoj pobuni u Kadešu, koja je dovela do četrdeset godina lutanja po pustinji. Posljednja, ili omega-pobuna, predstavljena je po Ezekielu u četvrtom poglavlju, dok je Jeruzalem razoren.
Alpha
Alfa
After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. Numbers 14:34, 35.
Prema broju dana u kojima ste uhodili zemlju, to jest četrdeset dana, za svaki dan po jedna godina, nosit ćete svoje bezakonje četrdeset godina i upoznat ćete moje povlačenje obećanja. Ja, Gospod, rekao sam; doista ću to učiniti svemu ovome zlom zboru koji se skupio protiv mene: u ovoj će pustinji biti istrijebljeni i ondje će pomrijeti. Brojevi 14:34, 35.
Omega
Omega
Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. Ezekiel 4:4–7.
Lezi i na svoj lijevi bok i na nj stavi bezakonje doma Izraelova: prema broju dana koliko budeš ležao na njemu nosit ćeš njihovo bezakonje. Jer sam ti odredio godine njihova bezakonja prema broju dana, tri stotine i devedeset dana: tako ćeš nositi bezakonje doma Izraelova. A kad ih navršiš, lezi opet na svoj desni bok, i nosit ćeš bezakonje doma Judina četrdeset dana: odredio sam ti svaki dan za godinu. Zato upravi svoje lice prema opsadi Jeruzalema, i neka ti mišica bude ogoljena, i prorokuj protiv njega. Ezekiel 4:4–7.
Kadesh and Jerusalem’s destruction represent the alpha and omega rebellion representing the day for a year principle. The “day for a year principle” was the primary rule of the Millerite's and in the history of 1840 to 1844, as typified in the Jubilee line of king Josiah unto October 22. Ezekiel sets forth more dates than any other prophet. Within the dating of Ezekiel, the line of the Jubilee is identified, tying Ezekiel’s witness directly into the history of the first and second angels, and thereafter the history of the third angel.
Kadeš i razorenje Jeruzalema predstavljaju pobunu alfe i omege, predstavljajući načelo dan za godinu. „Načelo dan za godinu” bilo je osnovno pravilo milerita i u povijesti od 1840. do 1844., kako je prikazano u jubilejskoj liniji kralja Jošije sve do 22. listopada. Ezekiel iznosi više datuma nego ijedan drugi prorok. Unutar Ezekielova datiranja prepoznaje se jubilejska linija, povezujući Ezekielovo svjedočanstvo izravno s poviješću prvoga i drugoga anđela, a potom i s poviješću trećega anđela.
Along with the “Jubilee line” Ezekiel lies on his side for three hundred and ninety days, then on his other side for forty days. “Four hundred and thirty” is a symbol of the old and new covenants, for Abram’s covenant promise of four hundred years of captivity in Egypt found the second witness of thirty years with the apostle Paul. Together Abram, (later Abraham) of ‘the old’ and Saul, (later Paul) of ‘the new’ combined their witnesses to establish four hundred and thirty years as a symbol of the everlasting covenant. “Three hundred and ninety days” “shalt thou bear the iniquity of the house of Israel.” “And” “thou shalt bear the iniquity of the house of Judah forty days.” Together the right side and the left side equal Abram and Paul.
Zajedno s „linijom jubileja” Ezekiel leži na svojoj strani tristo devedeset dana, a zatim na drugoj strani četrdeset dana. „Četiri stotine i trideset” simbol je staroga i novoga saveza, jer je Abramovu saveznu obećanju o četiri stotine godina sužanjstva u Egiptu drugi svjedok od trideset godina dan po apostolu Pavlu. Zajedno su Abram, (kasnije Abraham) od „staroga”, i Savao, (kasnije Pavao) od „novoga”, združili svoja svjedočanstva kako bi ustanovili četiri stotine i trideset godina kao simbol vječnoga saveza. „Tristo devedeset dana” „nosi bezakonje doma Izraelova.” „I” „nosi bezakonje doma Judina četrdeset dana.” Zajedno desna strana i lijeva strana odgovaraju Abramu i Pavlu.
The covenant was always based upon obedience or disobedience—life or death. The year day principle in Millerite history was a life or death issue, and the history was announced by the first angel as the everlasting gospel. The “gospel” is a life or death issue, and the life or death testing issue of Millerite history was set within the context of the principle of a day equating to a year. The prediction that empowered the message of the first angel was the three hundred ninety-one years and fifteen days prophecy of the second woe. Within the three hundred and ninety days that Ezekiel laid upon his left side is an illustration of the three hundred and ninety-one years and fifteen days time prophecy of the second woe. It requires prophetic discernment to rightly divide the prophecy, but it is nothing less than the continuing work of the Lion of the tribe of Judah unsealing the message of the midnight cry.
Savez je oduvijek bio utemeljen na poslušnosti ili neposlušnosti — životu ili smrti. Načelo godina-dan u mileritskoj povijesti bilo je pitanje života ili smrti, a tu je povijest prvi anđeo objavio kao vječno evanđelje. „Evanđelje” je pitanje života ili smrti, a ispitno pitanje života ili smrti u mileritskoj povijesti bilo je postavljeno u okviru načela prema kojemu jedan dan odgovara jednoj godini. Predskazanje koje je osnažilo poruku prvoga anđela bilo je proročanstvo o tri stotine devedeset i jednoj godini i petnaest dana drugoga jao. Unutar tristo devedeset dana tijekom kojih je Ezekiel ležao na svojoj lijevoj strani nalazi se prikaz vremenskoga proročanstva o tri stotine devedeset i jednoj godini i petnaest dana drugoga jao. Za ispravno razdvajanje proročanstva potrebno je proročko razlučivanje, no to nije ništa manje od trajnog djela Lava iz Judina plemena koji otpečaćuje poruku ponoćnoga pokliča.
I contend that Ezekiel must be treated as a symbol of the one hundred and forty-four thousand, but primarily as a symbol of the gift of the Spirit of Prophecy, whether represented as a manifestation of a latter-day prophet, or as a manifestation of the covenant people who understand the principle of line upon line methodology.
Tvrdim da se Ezekiela mora smatrati simbolom sto četrdeset i četiri tisuće, ali ponajprije simbolom dara Duha proroštva, bilo da je prikazan kao očitovanje proroka posljednjih dana, bilo kao očitovanje zavjetnoga naroda koji razumije načelo metodologije redak na redak.
I contend that Ezekiel’s light upon the three hundred and ninety-one years and fifteen days prophecy aligns with the dirt brush man casting the jewels into the larger casket.
Tvrdim da se Ezekielovo svjetlo o proročanstvu o tristo devedeset i jednoj godini i petnaest dana podudara s čovjekom s četkom za prašinu koji baca dragulje u veću škrinju.
I contend that the light from Ezekiel is an essential element of the capstone message, when the temple is finished.
Tvrdim da je svjetlost iz Ezekiela bitan element poruke zaglavnog kamena, kada hram bude dovršen.
Ezekiel is at October 22 in verse one of chapter forty, and it is there that the vision of the future temple is given to Ezekiel. That temple is the temple of the one hundred and forty-four thousand, of which Ezekiel is a symbol of that number. That group will have passed two tests before they reach the third and litmus test. Ezekiel is portrayed as receiving his light in the temple, and therefore the light he produces as a symbol represents the light that comes when God’s people enter the Most Holy Place in alignment with Daniel chapter ten.
Ezekiel se nalazi na 22. listopada u prvom retku četrdesetog poglavlja, i ondje je Ezekielu dano viđenje budućega hrama. Taj je hram hram sto četrdeset i četiri tisuće, kojih je Ezekiel simbol toga broja. Ta će skupina proći dvije kušnje prije nego što dosegne treću i odlučujuću kušnju. Ezekiel je prikazan kako prima svoju svjetlost u hramu, i stoga svjetlost koju proizvodi kao simbol predstavlja svjetlost koja dolazi kada Božji narod uđe u Svetinju nad svetinjama u skladu s desetim poglavljem Daniela.
The light of the Revelation of Jesus Christ that is unsealed, is unsealed just before probation closes.
Svjetlo Otkrivenja Isusa Krista koje je otpečaćeno, biva otpečaćeno upravo neposredno prije nego što završi vrijeme milosti.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
I reče mi: Ne zapečati riječi proroštva ove knjige, jer je vrijeme blizu. Tko je nepravedan, neka i dalje bude nepravedan; i tko je nečist, neka i dalje bude nečist; i tko je pravedan, neka i dalje čini pravdu; i tko je svet, neka i dalje bude svet. Otkrivenje 22,10.11.
The “time is at hand” just before probation closes in verse eleven, and the Revelation of Jesus Christ is therefore unsealed at that time, for “the time is at hand.”
„vrijeme je blizu“ neposredno prije završetka vremena milosti u jedanaestom retku, te je stoga Otkrivenje Isusa Krista u to vrijeme otpečaćeno, jer „vrijeme je blizu“.
The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Otkrivenje Isusa Krista, koje mu dade Bog da pokaže svojim slugama što se ima uskoro zbiti; i posla ga te ga po svom anđelu obznani svome sluzi Ivanu: koji posvjedoči riječ Božju i svjedočanstvo Isusa Krista, i sve što vidje. Blažen onaj koji čita i oni koji slušaju riječi ovoga proroštva i drže što je u njemu napisano, jer je vrijeme blizu. Otkrivenje 1:1–3.
Probation closes for Laodicean Seventh-day Adventism at the Sunday law and Adventism is represented as Jerusalem in chapter nine of Ezekiel. There those who sigh and cry for the abominations done in the land and in the church receive the seal. The sealing takes place when the east winds of Islam are angering the nations, just before probation closes. In Ezekiel chapter eight the four generations of Adventism conclude with the fourth generation being symbolized by the twenty-five leaders bowing to the sun.
Vrijeme kušnje za laodicejski adventizam sedmoga dana završava kod nedjeljnog zakona, a adventizam je u devetom poglavlju Ezekiela prikazan kao Jeruzalem. Ondje oni koji uzdišu i plaču zbog gadosti što se čine u zemlji i u crkvi primaju pečat. Zapečaćenje se odvija kada istočni vjetrovi islama gnjeve narode, neposredno prije nego što se vrijeme kušnje završi. U osmom poglavlju Ezekiela četiri naraštaja adventizma dolaze do svojega završetka, pri čemu je četvrti naraštaj simboliziran dvadeset i petoricom vođa koji se klanjaju suncu.
That vision was given symbolically one day before the Sunday law, or just before the close of probation as represented by six, six, six.
Ta je vizija dana simbolično jedan dan prije nedjeljnoga zakona, odnosno neposredno prije završetka vremena milosti, kako je predočeno brojem šest, šest, šest.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Ezekiel 8:1–4.
I dogodi se šeste godine, šestoga mjeseca, petoga dana u mjesecu, dok sam sjedio u svojoj kući i starješine Judine sjedile preda mnom, da ondje siđe na me ruka Gospoda Boga. Tada pogledah, i gle, obličje kao pojava ognja: od pojave njegovih bokova naniže oganj, a od njegovih bokova naviše kao pojava sjaja, kao boja jantara. I on ispruži oblik ruke te me uze za pramen kose na mojoj glavi; i duh me podiže između zemlje i neba te me u viđenjima Božjim odvede u Jeruzalem, do ulaza unutarnjih vrata koja gledaju prema sjeveru, gdje bijaše sjedište lika ljubomore, koji izaziva ljubomoru. I gle, slava Boga Izraelova bijaše ondje, prema viđenju koje vidjeh u ravnici. Ezekiel 8:1–4.
The vision of the sixth year, sixth month and fifth day came just before ‘666,’ a symbol of the Sunday law, when probation closes for Laodicean Adventism. That vision was “according to the vision” Ezekiel “saw in the plain.” The vision he saw in the plain is found earlier, in chapter three.
Viđenje šeste godine, šestoga mjeseca i petoga dana došlo je neposredno prije „666“, simbola nedjeljnog zakona, kada prestaje vrijeme milosti za laodicejski adventizam. To je viđenje bilo „prema viđenju“ koje je Ezekiel „vidio u ravnici“. Viđenje koje je vidio u ravnici nalazi se ranije, u trećem poglavlju.
Then I arose, and went forth into the plain: and, behold, the glory of the Lord stood there, as the glory which I saw by the river of Chebar: and I fell on my face. Ezekiel 3:23.
Tada ustadoh i izađoh u ravnicu; i gle, ondje je stajala slava Gospodnja, kao slava koju vidjeh kraj rijeke Kebara; i padoh ničice. Ezekiel 3:23.
The vision of the “plain”, which was the vision of the sixth year, sixth month and fifth day was the vision Ezekiel had seen earlier at the river of Chebar.
Viđenje „ravnice”, koje je bilo viđenje šeste godine, šestoga mjeseca i petoga dana, bilo je viđenje koje je Ezekiel ranije vidio na rijeci Kebaru.
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.
I dogodi se tridesete godine, četvrtoga mjeseca, petoga dana u mjesecu, dok bijah među sužnjima na rijeci Kebaru, da se otvoriše nebesa i vidjeh viđenja Božja. Ezekiel 1:1.
The “visions of God” which Ezekiel “saw,” by the river of Chebar, was the vision of the plain, which was also the vision of Ezekiel chapter eight through eleven. Those visions were presented in the context of Ezekiel looking into the sanctuary, which is where the "marah" looking glass vision of chapter ten is accomplished. Ezekiel represents those who partake of the prophetic light radiating from the Most Holy Place as the Revelation of Jesus Christ is brought forth just before the close of probation.
„viđenja Božja” koja je Ezekiel „vidio” kraj rijeke Kebara bila su viđenje ravnice, koje je također bilo viđenje iz osmog do jedanaestog poglavlja Ezekiela. Ta su viđenja bila prikazana u kontekstu Ezekielova gledanja u Svetište, gdje se ostvaruje „marah” ogledalsko viđenje iz desetog poglavlja. Ezekiel predstavlja one koji sudjeluju u proročkoj svjetlosti što zrači iz Svetinje nad svetinjama dok se Otkrivenje Isusa Krista iznosi neposredno prije završetka vremena milosti.
When we identify king Josiah’s Jubilee line that begins with Passover and ends on October 22, we are identifying the symbol of the Spring feasts and the Fall feasts as set forth in Leviticus twenty-three. There the spring and fall feasts are set forth with twenty-two verses each, just as Ezekiel’s ministry was for twenty-two years. Aligning Ezekiel in the thirtieth year of the Jubilee line allows Ezekiel’s birth to align with Josiah’s revival. If he was thirty years old in the thirtieth year of the Jubilee cycle, then Ezekiel would be born at Josiah’s reformation.
Kada prepoznajemo jubilejsku crtu kralja Jošije koja započinje Pashom i završava 22. listopada, prepoznajemo simbol proljetnih blagdana i jesenskih blagdana kako su izloženi u Levitskom zakoniku dvadeset i trećem poglavlju. Ondje su proljetni i jesenski blagdani izloženi s po dvadeset i dva retka, upravo kao što je Ezekielova služba trajala dvadeset i dvije godine. Usklađivanje Ezekiela u tridesetoj godini jubilejske crte omogućuje da se Ezekielovo rođenje uskladi s Jošijinim preporodom. Ako je imao trideset godina u tridesetoj godini jubilejskog ciklusa, tada bi Ezekiel bio rođen u vrijeme Jošijine reforme.
Ezekiel is a symbol of those who by faith enter into the Most Holy Place. Once there they see the wheels within the wheels representing the complex play of human interactions. As with John in Revelation chapter ten, Ezekiel represents the Millerites, but more directly the one hundred and forty-four thousand. His parallel three-hundred-ninety-one-years and fifteen-days time prophecy illustrates the final judgment of Laodicean Adventism with the destruction of Jerusalem, and it includes the enigma of thirty-eight and forty.
Ezekiel je simbol onih koji vjerom ulaze u Svetinju nad svetinjama. Jednom ondje, vide kotače unutar kotača, koji predstavljaju složenu igru ljudskih međusobnih odnosa. Kao i kod Ivana u desetom poglavlju Otkrivenja, Ezekiel predstavlja milerite, ali još izravnije sto četrdeset i četiri tisuće. Njegovo usporedno vremensko proročanstvo od tristo devedeset i jedne godine i petnaest dana oslikava konačni sud nad laodicejskim adventizmom pri uništenju Jeruzalema, a uključuje i zagonetku trideset i osam i četrdeset.
It includes the symbolism of four hundred and thirty years.
To uključuje simboliku četiri stotine i trideset godina.
It includes the four-year period represented by 1333 to 1337, 1449 to 1453 and 1840 to 1844.
To uključuje četverogodišnje razdoblje predstavljeno godinama 1333. do 1337., 1449. do 1453. i 1840. do 1844.
We will begin our considerations of this most important subject in the next article.
Svoja razmatranja o ovom najvažnijem predmetu započet ćemo u sljedećem članku.
“In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him.” Testimonies, volume 5, 753.
„U viđenjima danima Izaiji, Ezekielu i Ivanu vidimo koliko je nebo usko povezano s događajima koji se zbivaju na zemlji i kolika je Božja briga za one koji su Mu odani.” Testimonies, svezak 5, 753.
“Christ Himself was the Lord of the temple. When He should leave it, its glory would depart—that glory once visible in the holy of holies over the mercy seat, where the high priest entered only once a year, on the great day of atonement, with the blood of the slain victim (typical of the blood of the Son of God shed for the sins of the world), and sprinkled it upon the altar. This was the Shekinah, the visible pavilion of Jehovah.
„Sam Krist bio je Gospodin hrama. Kad bi ga napustio, njegova bi slava otišla — ona slava nekoć vidljiva u svetinji nad svetinjama iznad Pomirilišta, kamo je veliki svećenik ulazio samo jednom na godinu, na veliki Dan pomirenja, s krvlju zaklane žrtve (slikovitim prikazom krvi Sina Božjega prolivene za grijehe svijeta), i njome poškropio žrtvenik. To je bila Šekina, vidljivi zastor Jahvin.
“It was this glory that was revealed to Isaiah, when he says, ‘In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple’ [Isaiah 6:1–8 quoted].” The Seventh-day Adventist Bible Commentary, volume 4, 1139.
„Upravo je ta slava bila otkrivena Izaiji kad kaže: ‘One godine kad umrije kralj Uzija vidjeh i Gospodina gdje sjedi na prijestolju visoku i uzvišenu, a skut mu ispunjavaše Hram’ [Izaija 6,1–8 citirano].“ The Seventh-day Adventist Bible Commentary, sv. 4, 1139.
“The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.
„Viđenje dano Izaiji predstavlja stanje Božjega naroda u posljednjim danima. Oni imaju prednost vjerom promatrati djelo koje se odvija u nebeskom Svetištu. ‘I otvorio se hram Božji na nebu, i pokaza se u hramu njegovu kovčeg saveza njegova.’ Dok vjerom gledaju u Svetinju nad svetinjama i promatraju Kristovo djelo u nebeskom Svetištu, uviđaju da su narod nečistih usana — narod čije su usne često govorile taštinu i čiji darovi nisu bili posvećeni ni upotrijebljeni na slavu Božju. S pravom mogu očajavati dok uspoređuju vlastitu slabost i nedostojnost s čistoćom i ljupkošću slavnog Kristova karaktera. Ali ako, poput Izaije, prime dojam koji Gospodin namjerava utisnuti u srce, ako ponize svoje duše pred Bogom, za njih ima nade. Luk obećanja nad prijestoljem je, i djelo učinjeno za Izaiju bit će izvršeno u njima. Bog će odgovoriti na molbe koje dolaze iz skrušena srca.“
“The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.” Review and Herald, December 22, 1896.
„Cilj ovoga velikog i svečanog Božjeg djela jest sabrati snopove u nebesku žitnicu; jer zemlja treba biti ispunjena slavom Gospodnjom. Neka se, dakle, nitko ne obeshrabri kada vidi prevladavajuću opačinu i čuje govor što dolazi s nečistih usana. Kada se sile tame postroje protiv Božjega naroda; kada Sotona okupi svoje snage za posljednji veliki sukob, i njegova se moć bude činila velikom i gotovo neodoljivom, jasan pogled na božansku slavu, na prijestolje visoko i uzdignuto, nadsvođeno lukom obećanja, donijet će utjehu, sigurnost i mir.” Review and Herald, December 22, 1896.
“Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.
„Na obalama rijeke Kebara Ezekiel je ugledao vihor koji je, činilo se, dolazio sa sjevera, ‘velik oblak i oganj koji se savijao u sebi, i sjaj bijaše oko njega, a iz njegove sredine kao boja ćilibara.’ Mnoštvo kotača, koji su se presijecali jedan s drugim, pokretala su četiri živa bića. Visoko nad svime time ‘bijaše obličje prijestolja, kao izgled kamena safira; a na obličju prijestolja bijaše nešto kao obličje čovjeka nad njim.’ ‘I pokaza se u kerubinima oblik čovječje ruke pod njihovim krilima.’ Ezekiel 1:4, 26; 10:8. Kotači su po svojem ustrojstvu bili tako složeni da su na prvi pogled izgledali kao da su u zbrci; ali kretali su se u savršenom skladu. Nebeska bića, podupirana i vođena rukom pod krilima kerubina, pokretala su te kotače; nad njima, na safirnom prijestolju, bijaše Vječni; a oko prijestolja duga, znamen božanskoga milosrđa.“
“As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.
„Kao što su kotači, nalik složenim mehanizmima, bili pod vodstvom ruke pod krilima kerubina, tako je i složeni tijek ljudskih zbivanja pod božanskim nadzorom. Usred sukoba i meteža narodâ, Onaj koji sjedi nad kerubinima i dalje upravlja poslovima zemlje.״
“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.
„Povijest naroda koji su jedan za drugim zauzimali svoje određeno vrijeme i mjesto, nesvjesno svjedočeći o istini čije značenje sami nisu poznavali, govori nam. Svakomu narodu i svakomu pojedincu danas Bog je odredio mjesto u svojem velikom planu. Danas se ljudi i narodi mjere viskom u ruci Onoga koji ne griješi. Svi vlastitim izborom odlučuju o svojoj sudbini, a Bog svime upravlja radi ostvarenja svojih nauma.
“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 178.
„Povijest koju je veliki JA JESAM označio u svojoj Riječi, povezujući kariku za karikom u proročkom lancu, od vječnosti u prošlosti do vječnosti u budućnosti, kazuje nam gdje se danas nalazimo u slijedu vjekova i što se može očekivati u vremenu koje dolazi. Sve što je proročanstvo proreklo da će se zbiti, sve do sadašnjega vremena, ispisano je na stranicama povijesti, i možemo biti sigurni da će se sve ono što tek treba doći ispuniti svojim redom.“ Odgoj, 178.