It is an acceptable biblical understanding to identify the prophet Ezekiel as thirty years old in his opening verses.
Li se yon konpreyansyon biblik ki akseptab pou idantifye pwofèt Ezekyèl kòm li te gen trant ane nan vèsè ouvèti li yo.
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.
Epi, sa te rive nan trantyèm ane a, nan katriyèm mwa a, nan senkyèm jou mwa a, pandan m te nan mitan prizonye yo bò larivyè Kebar la, syèl yo louvri, e mwen wè vizyon Bondye yo. Nan senkyèm jou mwa a, ki te senkyèm ane kaptivite wa Jojakin, pawòl Seyè a te vini avèk klète sou Ezekyèl, prèt la, pitit Buzi, nan peyi Kaldeyen yo, bò larivyè Kebar la; e men Seyè a te la sou li. Ezekyèl 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.
Genyen kèk moun ki kwè “trantyèm ane a” baze sou yon sik delivrans espesifik, ki te kòmanse avèk wa Jozyas epi ki te fini avèk vèsè youn nan chapit karant lan.
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.
Nan ventsenkyèm ane depòte nou an, nan kòmansman ane a, sou dizyèm jou mwa a, nan katòzyèm ane apre yo te frape vil la, nan menm jou sa a men SENYÈ a te sou mwen, epi li mennen m la. Ezekyèl 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.
Kwonològ biblik yo date vèsè premye chapit karant lan swa 28 avril, swa 22 oktòb 573 anvan Jezikri. Tout pwofèt yo idantifye dènye jou yo; kidonk, dat otòn 22 oktòb 573 anvan Jezikri a se dat omega yon liy ki te kòmanse senkant ane pi bonè nan sa yo rele « Gwo Pak Jozyas la » nan dat 5 me 622 anvan Jezikri.
The number thirty is a symbol of the priests who were to be thirty years old when they began to serve. Whether verses one through three of Ezekiel one are identifying Ezekiel’s age as thirty or simply identifying him as a symbol of a priest, he would also be represented as thirty years old. If the thirty years of verse one represent, as others believe, the thirtieth year since Josiah’s Great Passover in 622 BC, the prophetic implications are still the same.
Nonb trant lan se yon senbòl ki reprezante prèt yo, ki te dwe gen trant an lè yo te kòmanse sèvi. Kit vèsè youn rive twa nan premye chapit Ezekyèl la ap fè konnen Ezekyèl te gen trant an, kit yo senpleman ap prezante l kòm yon senbòl ki reprezante yon prèt, yo ta reprezante l tou kòm yon moun ki gen trant an. Si trant ane ki nan vèsè youn nan reprezante, jan lòt moun kwè sa, trantyèm ane depi Gran Fèt Pak Jozyas la nan ane 622 anvan Jezikri, enplikasyon pwofetik yo toujou rete menm jan an.
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.
Josias vle di “fondasyon,” e gran fèt Delivrans li a te kòmanse yon peryòd delivrans ki te fini 22 Oktòb nan Jou Ekspyasyon an an 573 anvan Jezikri. “Liy delivrans” ki soti nan Josias rive jouk 22 Oktòb la aliyen ak istwa 1840 rive 1844 la. Fondasyon 1840 yo te reprezante pa wa Josias, e tou pa Josiah Litch. 22 Oktòb te reprezante pa son kòn twonpèt delivrans lan ansanm ak kòn Jou Ekspyasyon an.
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.
Epi w ap konte sèt saba ane pou ou, sèt fwa sèt ane; epi tan sèt saba ane yo va fè pou ou karantnèf ane. Lè sa a, w ap fè twonpèt rejwisans lan sonnen nan dizyèm jou setyèm mwa a; nan jou ekspyasyon an n ap fè twonpèt la sonnen nan tout peyi nou an. Levitik 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.
Ezekyèl plase sou liy Jibilasyon an depi wa Jozyas rive jouk 22 oktòb, yon liy ki reprezante premye ak dezyèm zanj Revelasyon dis la soti 1840 rive 1844. Ezekyèl reprezante Millerit yo nan premye ak dezyèm zanj yo, ansanm ak san karantkat mil yo nan twazyèm zanj lan. Ezekyèl reprezante prètriz san karantkat mil yo, men atribi pwofetik prensipal li se ke li se yon pwofèt.
Prophet, Priest and King
Pwofèt, Prèt ak Wa
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.
Gen twa karaktè biblik ki te kòmanse sèvi lè yo te gen trant an. Ansanm ak Ezekyèl, te gen David ak Jozèf. Paske yo tout te kòmanse sèvi a laj trant an, yo tout se prèt. David se yon senbòl wa a, Jozèf se prèt la, epi Ezekyèl se pwofèt la nan wayòm glwa a ki gen twa aspè: pwofèt, prèt ak wa.
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.
Sepandan, kèlkeswa fason nou ta aplike pwofèt Ezekyèl kòm yon senbòl, li se yon prèt; e lè yo aplike l nan liy rejwisans lan soti nan Jozyas rive 22 Oktòb, Ezekyèl se yon prèt ki ta reprezante yon prèt nan tan sele san karannkat mil yo, jan sa te prefigire pa istwa 1840 rive 1844 ak wa Jozyas rive 22 Oktòb, 573 av. J.-K.
Twenty-two
Venndeux
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.
Bib la klè konsènan lefèt ke Ezekyèl te fè ministè pandan vennnde zan. “Vennnde” se yon senbòl pou san karannkat mil yo, ki se drapo Divinite ini avèk limanite. Nan istwa Josyas la Pak li a rive jouk selebrasyon Jibilé 22 Oktòb nan chapit karant lan reprezante a, Pak Josyas la te tipifye travay Josiah Litch te fè an 1838 ak 1840. Travay sa a te tabli pwofesi tan yo konsènan premye ak dezyèm malè yo. Kounye a, li kapab wè ke pwofesi premye ak dezyèm malè yo pi laj anpil pase pyonye yo te rekonèt.
Ezekiel as a biblical prophet identifies more specific dates in his writings than any other biblical author.
Ezekyèl, kòm yon pwofèt biblik, bay plis dat ki presi nan ekriti li yo pase nenpòt lòt otè biblik.
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.
Ezekyèl se omega prensip kote yon jou egal yon ane nan pwofesi biblik. Nan liv Nonb lan, mansyon alfa prensip jou-ane a parèt nan premye rebelyon ki te fèt Kadès la, ki te lakòz yo pase karant ane ap mache ale vini nan dezè a. Ezekyèl reprezante dènye rebelyon an, oswa rebelyon omega a, nan chapit kat la, pandan y ap detwi Jerizalèm.
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.
Dapre kantite jou nou te al eksplore peyi a, sa vle di karant jou, chak jou pou yon ane, se konsa n ap pote peche nou yo pandan karant ane, epi n ap konnen sa sa vle di lè mwen retire pwomès mwen an. Mwen menm, Seyè a, mwen pale; mwen pral fè sa toutbon kont tout move kongregasyon sa a ki reyini ansanm kont mwen an: se nan dezè sa a y ap fini nèt, e se la y ap mouri. Resansman 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.
Kouche sou bò gòch ou tou, epi mete peche kay Izrayèl la sou li: dapre kantite jou ou pral kouche sou li a, se konsa w ap pote peche pa yo. Paske mwen mete sou ou ane peche pa yo, dapre kantite jou yo, twasanndis jou: konsa w ap pote peche kay Izrayèl la. E lè ou fin akonpli yo, kouche ankò sou bò dwat ou, epi w ap pote peche kay Jida a pandan karant jou: mwen fikse pou ou chak jou pou yon ane. Se poutèt sa, w ap vire figi ou sou syèj Jerizalèm nan, epi bra ou pral dekouvri, epi w ap pwofetize kont li. Ezekyèl 4:4–7.
Kadesh and Jerusalem’s destruction represent the alpha and omega rebellions representing the day-for-a-year principle. The “day-for-a-year principle” was the primary rule of the Millerites 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.
Kadès ak destriksyon Jerizalèm nan reprezante rebelyon alfa ak omega yo, ki reprezante prensip yon jou pou yon ane a. “Prensip yon jou pou yon ane” a se te règ prensipal Millerit yo nan istwa peryòd 1840 rive 1844 la, jan sa te prefigire nan liy Jibile ki soti nan wa Jozyas pou rive 22 oktòb la. Ezekyèl bay plis dat pase nenpòt lòt pwofèt. Nan dat Ezekyèl bay yo, yo idantifye liy Jibile a, sa ki lye temwayaj Ezekyèl la dirèkteman ak istwa premye ak dezyèm zanj yo, epi apre sa ak istwa twazyèm zanj lan.
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.
Ansanm ak “liy Jibile a”, Ezekyèl kouche sou yon bò pandan twasan katrevendis jou, epi sou lòt bò a pandan karant jou. “Katsan trant” se yon senbòl ansyen ak nouvo alyans yo, paske pwomès alyans Abram nan konsènan katsan ane kaptivite nan peyi Ejip te jwenn dezyèm temwayaj trant ane a avèk apot Pòl. Ansanm, Abram (ki te vin rele Abraram pita), ki te fè pati ‘ansyen an’, ak Sòl (ki te vin rele Pòl pita), ki te fè pati ‘nouvo a’, te mete temwayaj yo ansanm pou etabli katsan trant ane kòm yon senbòl alyans etènèl la. “Twasan katrevendis jou” “ou va pote inikite kay Izrayèl la.” “Epi” “ou va pote inikite kay Jida a pandan karant jou.” Ansanm, bò dwat la ak bò gòch la egal Abram ak Pòl.
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 and ninety-one years and fifteen days prophecy of the second woe. Within the three hundred and ninety days that Ezekiel lay 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.
Alyans lan te toujou chita sou obeyisans oswa dezobeyisans—lavi oswa lanmò. Prensip yon jou pou yon ane a te yon kesyon lavi oswa lanmò nan istwa mouvman milerit la, epi premye zanj lan te anonse istwa sa a kòm levanjil etènèl la. “Levanjil” la se yon kesyon lavi oswa lanmò, epi kesyon ki te sèvi kòm eprèv lavi oswa lanmò nan istwa mouvman milerit la te plase nan kontèks prensip kote yon jou egal ak yon ane. Prediksyon ki te bay mesaj premye zanj lan fòs la se te pwofesi twasan katreven onz ane ak kenz jou ki konsène dezyèm malè a. Nan twasan katrevendis jou Ezekyèl te kouche sou bò gòch li yo, gen yon ilistrasyon pwofesi sou peryòd twasan katreven onz ane ak kenz jou ki konsène dezyèm malè a. Sa mande disènman pwofetik pou divize pwofesi a kòrèkteman, men se pa mwens pase travay Lyon tribi Jida a ap kontinye fè pou l kase sele ki sou mesaj rèl minwi a.
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.
Mwen soutni ke Ezekyèl dwe konsidere kòm yon senbòl san karant-kat mil yo, men prensipalman kòm yon senbòl don Lespri Pwofesi a, kit li reprezante kòm yon manifestasyon yon pwofèt nan dènye jou yo, kit kòm yon manifestasyon pèp alyans lan ki konprann prensip metodoloji liy sou liy la.
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.
Mwen soutni ke limyè Ezekyèl la sou pwofesi twa san katreven-onz ane ak kenz jou a ann amoni ak mesye bwòs pousyè a k ap voye bijou yo nan pi gwo bwat la.
I contend that the light from Ezekiel is an essential element of the capstone message, when the temple is finished.
Mwen soutni ke limyè ki soti nan Ezekyèl se yon eleman esansyèl nan mesaj pyè tèt kwen an, lè tanp lan fini.
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. 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.
Nan premye vèsè chapit karant lan, Ezekyèl twouve l nan dat 22 oktòb la, e se la yo bay Ezekyèl vizyon tanp ki gen pou vini an. Tanp sa a se tanp san karant-kat mil yo, e Ezekyèl se yon senbòl gwoup sa a. Gwoup sa a ap gentan pase de eprèv anvan li rive nan twazyèm eprèv la, ki se eprèv desizif la. Yo prezante Ezekyèl kòm yon moun k ap resevwa limyè li nan tanp lan; se poutèt sa, limyè li bay antanke senbòl la reprezante limyè ki vini lè pèp Bondye a antre nan Kote ki Pi Sen an, ann amoni ak chapit dis liv Danyèl la.
The light of the Revelation of Jesus Christ that is unsealed is unsealed just before probation closes.
Limyè Revelasyon Jezi Kris la ki desele a desele jis anvan tan lagras la fini.
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.
Epi li di mwen: Pa sele pawòl pwofesi ki nan liv sa a; paske tan an pwòch. Moun ki enjis la, kite l rete enjis toujou; moun ki sal la, kite l rete sal toujou; moun ki jis la, kite l rete jis toujou; epi moun ki sen an, kite l rete sen toujou. Revelasyon 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.”
“tan an pre” a près menm lè tan lagras la pral fini nan vèsè onz la, e se poutèt sa Revelasyon Jezikri a vin devwale nan moman sa a, paske “tan an pre.”
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.
Revelasyon Jezikri a, Bondye te ba li, pou l montre sèvitè li yo bagay ki gen pou rive talè konsa; epi li te voye l e li te fè konnen l pa mwayen zanj li bay sèvitè li Jan. Jan, ki te rann temwayaj sou pawòl Bondye a, sou temwayaj Jezikri a, ak sou tout bagay li te wè. Benediksyon pou moun k ap li a, ak pou moun k ap tande pawòl pwofesi sa a, epi k ap kenbe bagay ki ekri ladan l yo; paske tan an pre. Revelasyon 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.
Pwobasyon fèmen pou Advantis Setyèm Jou Lawodise a lè lwa dimanch la vini, e yo reprezante Advantis la kòm Jerizalèm nan chapit nèf Ezekyèl la. Se la moun k ap plenn e k ap kriye poutèt abominasyon yo fè nan peyi a ak nan legliz la resevwa sele a. Sele a fèt lè van lès Islam yo ap fè nasyon yo fache, jis anvan pwobasyon an fèmen. Nan chapit uit Ezekyèl la, kat jenerasyon Advantis yo rive nan konklizyon yo, avèk katriyèm jenerasyon an ki senbolize pa vennsenk dirijan k ap bese tèt yo devan solèy la.
That vision was given symbolically one day before the Sunday law, or just before the close of probation as represented by six, six, six.
यो दर्शन प्रतीकात्मक रूपमा आइतबारको व्यवस्था लागू हुनु एक दिनअघि, अथवा ६, ६, ६ द्वारा प्रतिनिधित्व गरिएको अनुग्रहको अवसर बन्द हुनु ठीकअघि दिइएको थियो।
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.
Epi sa te rive nan sizyèm ane a, nan sizyèm mwa a, nan senkyèm jou mwa a, pandan mwen te chita nan kay mwen, e ansyen Jida yo te chita devan mwen, men Senyè BONDYE a te poze sou mwen la. Lè sa a, mwen gade, epi gade, te gen yon resanblans ki te tankou aparans dife: depi aparans ranch li desann anba, se te dife; epi depi ranch li monte anwo, se te tankou aparans yon klète, tankou koulè abriko. Li lonje yon fòm men, li pran m pa yon mèch cheve nan tèt mwen; epi Lespri a leve m ant tè a ak syèl la, li mennen m nan vizyon Bondye yo Jerizalèm, bò pòtay anndan an ki bay sou nò a, kote te gen plas estati jalouzi a, ki pwovoke jalouzi. Epi gade, glwa Bondye Izrayèl la te la, dapre vizyon mwen te wè nan plenn lan. Ezekyèl 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.
Vizyon sizyèm ane a, sizyèm mwa a, ak senkyèm jou a te vini jis anvan ‘666’, yon senbòl lwa dimanch lan, lè tan gras la fèmen pou Advantis lawodiseyen an. Vizyon sa a te vini “dapre vizyon an” Ezekyèl “te wè nan plenn lan.” Vizyon li te wè nan plenn lan jwenn pi bonè, nan chapit twa.
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.
Apre sa mwen leve, mwen soti ale nan plenn lan; epi gade, laglwa Senyè a te kanpe la, menm jan ak laglwa mwen te wè bò rivyè Kebà a; epi mwen tonbe fas atè. Ezekyèl 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.
Vizyon “plenn” nan, ki te fèt nan sizyèm ane a, nan sizyèm mwa a ak nan senkyèm jou a, se te vizyon Ezekyèl te deja wè bò larivyè Kebar la.
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.
Koulye a, sa te rive nan trantyèm ane a, nan katriyèm mwa a, sou senkyèm jou mwa a, pandan mwen te nan mitan kaptif yo bò rivyè Kebà a, syèl yo te louvri, epi mwen te wè vizyon Bondye. Ezekyèl 1:1.
The “visions of God” which Ezekiel “saw,” by the river of Chebar, were the vision of the plain, which was also the vision of Ezekiel chapters 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.
“Vizyon Bondye yo” Ezekyèl te “wè” bò rivyè Kebar la se te vizyon plenn nan, ki se te vizyon ki nan chapit uit rive onz liv Ezekyèl la tou. Yo te prezante vizyon sa yo nan kontèks kote Ezekyèl t ap gade anndan sanktyè a, kote vizyon nan glas "marah" la, ki nan chapit dis la, jwenn akonplisman li. Ezekyèl reprezante moun ki resevwa limyè pwofetik k ap reyonnen soti nan Lye Trè Sen an pandan Revelasyon Jezi Kris la ap parèt jis anvan fen tan gras la.
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 have been born at Josiah’s reformation.
Lè nou idantifye liy Jibile wa Jozyas la, ki kòmanse ak fèt Pak la epi ki fini 22 oktòb, se senbòl fèt prentan yo ak fèt otòn yo nou idantifye, jan yo prezante yo nan Levitik venntwa. Nan chapit sa a, yo prezante fèt prentan yo ak fèt otòn yo nan vennde vèsè chak, menm jan ministè Ezekyèl la te dire vennde ane. Lè nou plase Ezekyèl nan trantyèm ane liy Jibile a, sa pèmèt nesans Ezekyèl koresponn ak revèy espirityèl Jozyas la. Si li te gen trant an nan trantyèm ane sik Jibile a, ebyen Ezekyèl ta fèt nan moman refòm Jozyas la.
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-year-and-fifteen-day time prophecy illustrates the final judgment of Laodicean Adventism with the destruction of Jerusalem, and it includes the enigma of thirty-eight and forty.
Ezekyèl se yon senbòl moun ki antre nan Lye Trè Sen an pa lafwa. Yon fwa yo rive la, yo wè wou ki anndan lòt wou yo, ki reprezante dinamik konplèks entèraksyon ant moun yo. Menm jan ak Jan nan chapit dis liv Apokalips la, Ezekyèl reprezante Millerit yo, men pi dirèkteman san karant-kat mil yo. Pwofesi kwonolojik paralèl li a sou twasan katreven-onz ane ak kenz jou ilistre jijman final mouvman advantis Lawodise a avèk destriksyon Jerizalèm nan, epi li gen ladan l enigm trant-uit ak karant lan.
It includes the symbolism of four hundred and thirty years.
Li gen ladan l senbolis katsantrant ane yo.
It includes the four-year period represented by 1333 to 1337, 1449 to 1453 and 1840 to 1844.
Li gen ladan l peryòd katran ki reprezante pa 1333 rive 1337, 1449 rive 1453 ak 1840 rive 1844.
We will begin our considerations of this most important subject in the next article.
N ap kòmanse egzamen nou sou sijè sa a ki gen pi gwo enpòtans lan nan pwochen atik la.
“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.
“Nan vizyon yo te bay Ezayi, Ezekyèl, ak Jan, nou wè kijan syèl la lye byen sere ak evènman k ap fèt sou tè a, e kijan swen Bondye genyen pou sila yo ki fidèl anvè Li a gran anpil.” Testimonies, volim 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.
“Kris la menm te Seyè tanp lan. Lè Li t ap kite l, glwa li t ap pati—glwa sa a ki te yon fwa vizib nan Sentespri ki pi sen an, anlè twòn gras la, kote gran prèt la te antre sèlman yon sèl fwa chak ane, nan gran jou ekspyasyon an, avèk san bèt yo te touye a (ki te yon tip san Pitit Bondye a ki te vide pou peche lemonn), epi li te voye l sou lotèl la. Sa a se te Shekina a, paviyon vizib Jewova a.
“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.
“Se te glwa sa a ki te revele bay Ezayi, lè li di: ‘Nan ane wa Ozyas te mouri a, mwen te wè Seyè a chita sou yon twòn, byen wo e leve anlè, e rebò rad li te ranpli tanp lan’ [Ezayi 6:1–8 quoted].” The Seventh-day Adventist Bible Commentary, volume 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.
“Vizyon yo te bay Ezayi a reprezante kondisyon pèp Bondye a nan dènye jou yo. Yo gen privilèj pou yo wè pa lafwa travay k ap fèt nan Tanp Senyè a ki nan syèl la. ‘Epi tanp Bondye a te louvri nan syèl la, e yo te wè nan tanp li a lach alyans li a.’ Pandan yo ap gade pa lafwa anndan Sentespri a, epi yo wè travay Kris la nan Tanp Senyè a ki nan syèl la, yo vin rann yo kont yo se yon pèp ki gen bouch sal,—yon pèp ki souvan pale vanite, e ki pa t konsakre talan yo ni sèvi avè yo pou laglwa Bondye. Yo ka byen dekouraje lè yo konpare pwòp feblès yo ak endiyite yo ak pite ak bote karaktè gloriye Kris la. Men, si yo menm jan ak Ezayi, resevwa enpresyon Senyè a gen entansyon fè sou kè a, si yo imilye nanm yo devan Bondye, gen espwa pou yo. Lakansyèl pwomès la anlè twòn nan, e travay ki te fèt pou Ezayi a va fèt nan yo. Bondye va reponn priyè k ap monte soti nan kè ki gen kontrisyon an.”
“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.
“Objè travay gran e solanèl sa a Bondye, se rasanble grenn yo an panye pou gran depo selès la; paske tè a dwe plen ak glwa Senyè a. Kidonk, pèsonn pa dwe dekouraje lè yo wè mechanste k ap domine e lè yo tande pawòl k ap soti nan bouch ki pa pwòp. Lè pisans fènwa yo mete tèt yo an ranje kont pèp Bondye a; lè Satan va rasanble fòs li yo pou dènye gran konfli a, e pouvwa li sanble gran e prèske anvayi tout bagay, vizyon klè glwa diven an, twòn ki wo e leve byen wo, kouvri avèk banza pwomès la, va bay konsolasyon, asirans, ak lapè.” 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.
“Sou rivaj rivyè Keba a, Ezekyèl te wè yon toubiyon ki te sanble ap soti nan nò a, ‘yon gwo nwaj, ak yon dife k ap vlope tèt li, epi yon klète te antoure l, e soti nan mitan li te tankou koulè anb.’ Plizyè wou, k ap kwaze youn ak lòt, t ap deplase anba aksyon kat èt vivan. Byen anlè tout bagay sa yo ‘te gen resanblans yon twòn, tankou aparans yon wòch safi; epi sou resanblans twòn nan te gen resanblans tankou aparans yon nonm anwo sou li.’ ‘Epi nan cheriben yo te parèt fòm men yon nonm anba zèl yo.’ Ezekyèl 1:4, 26; 10:8. Wou yo te tèlman konplike nan aranjman yo, ke nan premye gade yo te sanble nan konfizyon; men yo t ap deplase nan yon amoni pafè. Èt selès yo, soutni e gide pa men ki te anba zèl cheriben yo, t ap pouse wou sa yo; anlè yo, sou twòn safi a, te Genyen Etènèl la; epi toutotou twòn nan te gen yon lakansyèl, anblèm mizèrikòd diven an.”
“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.
“Tankou konplikasyon ki sanble ak wou yo te anba direksyon men ki te anba zèl cheriben yo, se konsa jwèt konplike evènman lèzòm yo anba kontwòl diven. Nan mitan konfli ak boulvès pèp yo, Sila a ki chita anlè cheriben yo toujou ap dirije zafè latè.
“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.
“Istwa nasyon yo, ki youn apre lòt te okipe tan ak plas ki te atribye yo, san yo pa t konnen yo t ap rann temwayaj pou verite yo menm pa t konprann sans li, pale ak nou. Pou chak nasyon ak pou chak moun jodi a, Bondye te bay yon plas nan gran plan pa Li. Jodi a, moun ak nasyon yo ap mezire pa filaplon ki nan men Sila a ki pa janm fè erè. Se pa pwòp chwa pa yo tout ap deside desten yo, epi Bondye ap dirije tout bagay pou akonplisman objektif pa Li.”
“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.
“Istwa a ke gran MWEN YE A make nan pawòl li a, pandan li ini lyen apre lyen nan chèn pwofetik la, depi letènite nan tan pase rive nan letènite nan tan k ap vini an, fè nou konnen kote nou ye jodi a nan pwosesyon syèk yo, ak sa nou ka atann nan tan k ap vini an. Tout sa pwofesi te predi t ap rive, jiska tan prezan an, te trase sou paj listwa yo, e nou ka gen asirans ke tout sa ki gen pou vini toujou pral akonpli nan lòd li.” Education, 178.