Ezekiel is a priest during the period of the sealing of the one hundred and forty-four thousand. In chapter one Ezekiel is taken into the sanctuary.
Ezekyèl se yon prèt pandan peryòd sele san karant-kat mil yo. Nan chapit premye a, yo mennen Ezekyèl antre nan tanp lan.
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.
Epi, sa rive nan trantyèm ane a, nan katriyèm mwa a, nan senkyèm jou mwa a, pandan mwen te nan mitan kaptif yo bò larivyè Kebà a, syèl yo louvri, epi mwen wè vizyon Bondye. Nan senkyèm jou mwa a, ki te senkyèm ane depòtasyon wa Jojaken an, pawòl Seyè a te vin klèman sou Ezèkèl, prèt la, pitit Bouzi, nan peyi Kaldeyen yo, bò larivyè Kebà a; epi men Seyè a te la sou li.
And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the colour of amber, out of the midst of the fire. Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man. And every one had four faces, and every one had four wings. And their feet were straight feet; and the sole of their feet was like the sole of a calf's foot: and they sparkled like the colour of burnished brass. And they had the hands of a man under their wings on their four sides; and they four had their faces and their wings. Their wings were joined one to another; they turned not when they went; they went every one straight forward. As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Thus were their faces: and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies.
Mwen gade, epi gade, yon toubiyon soti nan nò a, yon gwo nwaj, ak yon dife k ap vlope tèt li, e te gen yon klète toutotou li; epi soti nan mitan li te parèt tankou koulè anb, soti nan mitan dife a. Soti nan mitan li tou te parèt resanblans kat bèt vivan. Men aparans yo te konsa: yo te gen resanblans yon moun. Chak youn te gen kat figi, e chak youn te gen kat zèl. Pye yo te pye dwat; e pla pye yo te tankou pla pye yon ti towo bèf; e yo te briye tankou koulè kwiv poli. Yo te gen men yon moun anba zèl yo sou kat kote yo; e yo kat yo te gen figi yo ak zèl yo. Zèl yo te tache youn ak lòt; lè yo t ap mache, yo pa t vire; chak youn te ale dwat devan li. Konsènan resanblans figi yo, yo kat yo te gen figi yon moun, ak figi yon lyon, sou bò dwat la; e yo kat yo te gen figi yon bèf sou bò gòch la; yo kat yo tou te gen figi yon malfini. Konsa figi yo te ye; e zèl yo te lonje anlè; de zèl chak youn te tache youn ak lòt, e de te kouvri kò yo.
And they went every one straight forward: whither the spirit was to go, they went; and they turned not when they went. As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. And the living creatures ran and returned as the appearance of a flash of lightning. Now as I beheld the living creatures, behold one wheel upon the earth by the living creatures, with his four faces. The appearance of the wheels and their work was like unto the colour of a beryl: and they four had one likeness: and their appearance and their work was as it were a wheel in the middle of a wheel. When they went, they went upon their four sides: and they turned not when they went. As for their rings, they were so high that they were dreadful; and their rings were full of eyes round about them four. And when the living creatures went, the wheels went by them: and when the living creatures were lifted up from the earth, the wheels were lifted up. Whithersoever the spirit was to go, they went, thither was their spirit to go; and the wheels were lifted up over against them: for the spirit of the living creature was in the wheels.
Epi yo chak t ap avanse dwat devan yo; kote lespri a te vle ale, se la yo t ale; epi yo pa t vire lè yo t ap mache. Pou sa ki te sanble ak bèt vivan yo, aparans yo te tankou chabon dife k ap boule, tankou aparans lanp; sa t ap monte desann nan mitan bèt vivan yo; epi dife a te klere byen klere, e soti nan dife a te sòti zeklè. Epi bèt vivan yo t ap kouri ale vini tankou aparans yon ekla zeklè. Koulye a, pandan m t ap gade bèt vivan yo, gade, te gen yon wou sou tè a bò kote bèt vivan yo, pou chak nan kat figi yo. Aparans wou yo ak fason yo te fèt te tankou koulè yon beril; epi yo kat yo te gen menm aparans; e aparans yo ak fason yo te fèt te tankou yon wou anndan yon lòt wou. Lè yo t ap mache, yo t ap ale sou kat bò yo; epi yo pa t vire lè yo t ap mache. Pou sa ki konsène sèk yo, yo te tèlman wo, sa te fè moun pran laperèz; epi sèk yo te plen je toupatou sou yo kat la. Lè bèt vivan yo t ap mache, wou yo t ap mache bò kote yo; epi lè bèt vivan yo te leve soti sou tè a, wou yo te leve tou. Kote lespri a te vle ale, se la yo t ale, paske se la lespri yo te dwe ale; epi wou yo te leve anfas yo; paske lespri bèt vivan an te nan wou yo.
When those went, these went; and when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up over against them: for the spirit of the living creature was in the wheels. And the likeness of the firmament upon the heads of the living creature was as the colour of the terrible crystal, stretched forth over their heads above. And under the firmament were their wings straight, the one toward the other: every one had two, which covered on this side, and every one had two, which covered on that side, their bodies. And when they went, I heard the noise of their wings, like the noise of great waters, as the voice of the Almighty, the voice of speech, as the noise of an host: when they stood, they let down their wings. And there was a voice from the firmament that was over their heads, when they stood, and had let down their wings. And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it. And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. Ezekiel 1:1–28.
Lè sa yo t ap mache, sa yo te mache tou; lè sa yo te kanpe, sa yo te kanpe tou; epi lè sa yo te leve soti sou tè a, wou yo te leve ansanm avèk yo, paske lespri bèt vivan yo te nan wou yo. Epi resanblans vout ki te anlè tèt bèt vivan yo te tankou koulè kristal terib, lonje anlè tèt yo. Anba vout la, zèl yo te dwat, youn lonje bò kote lòt la; chak te gen de zèl ki te kouvri kò li sou yon bò, e chak te gen de zèl ki te kouvri kò li sou lòt bò a. Lè yo t ap mache, mwen te tande bri zèl yo, tankou bri gwo dlo, tankou vwa Toupisan an, tankou vwa pawòl, tankou bri yon lame; lè yo te kanpe, yo te bese zèl yo. Epi te gen yon vwa soti nan vout ki te anlè tèt yo a, lè yo te kanpe epi yo te bese zèl yo. Anlè vout ki te anlè tèt yo a te gen resanblans yon twòn, tankou aparans yon wòch safi; epi sou resanblans twòn nan te gen yon resanblans tankou aparans yon nonm ki te anlè l. Epi mwen te wè tankou koulè jòn anb, tankou aparans dife toutotou anndan l, depi nan aparans ren li monte anlè; epi depi nan aparans ren li desann anba, mwen te wè tankou aparans dife, e li te gen klète toutotou. Menm jan ak aparans lakansyèl ki nan nyaj la nan jou lapli, konsa aparans klète a te ye toutotou. Se sa ki te aparans resanblans laglwa Seyè a. Lè mwen te wè sa, mwen tonbe fas atè, epi mwen tande vwa yon moun k ap pale. Ezekiel 1:1–28.
“Ezekiel, the mourning exile prophet, in the land of the Chaldeans, was given a vision teaching the same lesson of faith in the mighty God of Israel. As he was upon the banks of the river Chebar, a whirlwind seemed to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels of strange appearance, intersecting one another, were moved by four living creatures. High above all these was ‘the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’
“Ezekyèl, pwofèt an ekzil ki t ap plenn, nan peyi Kaldeyen yo, te resevwa yon vizyon ki t ap anseye menm leson lafwa nan Bondye pisan Izrayèl la. Pandan li te sou bò rivyè Kebar la, yon toubiyon te sanble ap vini soti nan nò a, ‘yon gwo nwaj, ak yon dife k ap vlope tèt li, epi yon limyè klere te toutotou li, e soti nan mitan li te parèt tankou koulè anb.’ Plizyè wou ki te gen yon aparans etranj, ki t ap kwaze youn ak lòt, te deplase pa kat èt vivan. Byen anlè tout bagay sa yo te gen ‘resanblans yon twòn, tankou aparans yon pyè safi; epi sou resanblans twòn nan te gen resanblans tankou aparans yon moun anwo sou li.’ ‘Kanta pou resanblans èt vivan yo, aparans yo te tankou chabon dife k ap boule, ak tankou aparans lanp; li t ap monte desann nan mitan èt vivan yo; epi dife a te klere anpil, e soti nan dife a zeklè t ap soti.’ ‘Epi nan cheriben yo te parèt fòm yon men moun anba zèl yo.’”
“There were wheels within wheels in an arrangement so complicated that at first sight they appeared to Ezekiel to be all in confusion. But when they moved, it was with beautiful exactness and in perfect harmony. Heavenly beings were impelling these wheels, and, above all, upon the glorious sapphire throne, was the Eternal One; while round about the throne was the encircling rainbow, emblem of grace and love. Overpowered by the terrible glory of the scene, Ezekiel fell upon his face, when a voice bade him arise and hear the word of the Lord. Then there was given him a message of warning for Israel.” Testimonies, 751.
"Te gen wou andedan wou yo nan yon aranjman ki tèlman konplike ke, lè yo te wè yo premye fwa, yo te parèt devan Ezekyèl tankou tout bagay te nan konfizyon. Men lè yo te deplase, sa te fèt avèk yon presizyon bèl anpil ak nan yon amoni pafè. Èt selès yo t ap pouse wou sa yo; epi, anlè tout bagay, sou twòn safi ki gen glwa a, te chita Sila ki Etènèl la; tandiske toutotou twòn nan te gen lakansyèl k ap antoure l la, anblèm gras ak lanmou. Ezekyèl, aklable anba glwa terib sèn nan, tonbe fas atè, lè yon vwa ba li lòd leve pou l tande pawòl Senyè a. Lè sa a, yo te ba li yon mesaj avètisman pou Izrayèl." Testimonies, 751.
In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:1–8.
Nan ane wa wa Ouzya mouri a, mwen wè Senyè a chita sou yon twòn, byen wo e leve anlè, epi bò rad li te plen tanp lan. Anwo li te kanpe serafen yo: chak te gen sis zèl; ak de li te kouvri figi li, ak de li te kouvri pye li, epi ak de li t ap vole. Epi youn t ap rele lòt, li t ap di: Sen, sen, sen, se Seyè dèzame yo; tout tè a plen ak glwa li. Poto pòt yo te souke anba vwa sila a ki t ap rele a, epi kay la te plen ak lafimen. Lè sa a mwen di: Malè pou mwen! paske mwen pèdi; paske mwen se yon moun ki gen bouch sal, e mwen rete nan mitan yon pèp ki gen bouch sal; paske je mwen wè Wa a, Seyè dèzame yo. Lè sa a, youn nan serafen yo vole vin jwenn mwen, li te gen yon chabon dife nan men li, chabon li te pran ak pens sou lotèl la. Epi li mete l sou bouch mwen, li di: Gade, sa a manyen bouch ou; mechanste ou wete, epi peche ou pirifye. Mwen tande vwa Senyè a tou, ki t ap di: Kilès mwen va voye, e kilès ki va ale pou nou? Lè sa a mwen di: Men mwen; voye m. Ezayi 6:1–8.
“This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate. The city that was once full of people was no longer inhabited. The voice of mirth and the song of praise were no more heard within her walls. The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night. But the wonderful symbols presented before him beside the river Chebar revealed an overruling power mightier than that of earthly rulers. Above the proud and cruel monarchs of Assyria and Babylon the God of mercy and truth was enthroned.
“Vizyon sa a te bay Ezekyèl nan yon tan lè lespri li te chaje ak presantiman tenèb. Li te wè peyi zansèt li yo kouche nan dezolasyon. Vil ki te yon lè plen moun nan pa t gen moun k ap viv ladan l ankò. Vwa lajwa ak kantik louwanj pa t tande ankò andedan miray li yo. Pwofèt la menm te yon etranje nan yon peyi etranj, kote anbisyon san limit ak mechanste sovaj t ap gouvène an chèf. Sa li te wè ak tande konsènan tirani ak enjistis lèzòm te boulvèse nanm li, e li te plenn anmè kou fièl lajounen kou lannuit. Men bèl senbòl yo te prezante devan li bò larivyè Kebar la te revele yon pouvwa siprèm ki t ap dirije, yon pouvwa ki te pi fò pase pa chèf latè yo. Anwo wa ògeye ak mechan peyi Lasiri ak Babilòn yo, Bondye mizèrikòd ak verite a te chita sou twòn li.”
“The wheellike complications that appeared to the prophet to be involved in such confusion were under the guidance of an infinite hand. The Spirit of God, revealed to him as moving and directing these wheels, brought harmony out of confusion; so the whole world was under His control. Myriads of glorified beings were ready at His word to overrule the power and policy of evil men, and bring good to His faithful ones.
“Konplikasyon ki te tankou wou yo, e ki te parèt devan pwofèt la kòm bagay ki te mele nan yon konfizyon konsa, te anba direksyon yon men enfini. Lespri Bondye a, ki te revele a li kòm sa k ap fè wou sa yo deplase epi k ap dirije yo, te fè amoni soti nan konfizyon; konsa, lemonn antye te anba kontwòl Li. Milyad èt glorifye te pare, sou pawòl Li, pou domine sou pouvwa ak politik mechan yo, epi pou fè byen pou moun fidèl Li yo.
“In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.
“Menm jan an tou, lè Bondye t apral louvri devan Jan byenneme a istwa legliz la pou syèk k ap vini yo, Li te ba li yon asirans sou enterè ak swen Sovè a pou pèp Li a, lè Li te revele l ‘Youn ki sanble ak Pitit lòm nan,’ k ap mache nan mitan chandelye yo, ki te senbolize sèt legliz yo. Pandan yo t ap montre Jan dènye gwo lit legliz la ak pouvwa tè a yo, yo te pèmèt li tou wè viktwa final la ak delivrans fidèl yo. Li te wè legliz la antre nan yon konfli mòtèl ak bèt la ansanm ak imaj li a, epi yo te fè adorasyon bèt sa a obligatwa anba menas lanmò. Men, lè li te gade pi lwen pase lafimen ak bri batay la, li te wè yon gwoup sou Mòn Siyon avèk Ti Mouton an, ki te genyen, olye mak bèt la, ‘non Papa a ekri sou fwon yo.’ Epi ankò li te wè ‘moun ki te genyen viktwa sou bèt la, sou imaj li a, sou mak li a, ak sou nonb non li a, kanpe sou lanmè an vè a, yo gen gita Bondye yo’ epi y ap chante chan Moyiz ak Ti Mouton an.”
“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.
“Leson sa yo se pou byen nou. Nou bezwen apiye lafwa nou sou Bondye, paske gen, jis devan nou, yon tan ki pral mete nan eprèv nanm lèzòm. Kris, sou Mòn Oliv la, te repase jijman terib ki te dwe vini anvan dezyèm vini Li a: ‘N’a tande lagè ak bri lagè.’ ‘Nasyon pral leve kont nasyon, ak wayòm kont wayòm; epi pral gen grangou, ak maladi, ak tranblemanntè, nan divès kote. Tout bagay sa yo se kòmansman doulè yo.’ Pandan pwofesi sa yo te resevwa yon akonplisman pasyèl nan destriksyon Jerizalèm, yo gen yon aplikasyon ki pi dirèk pou dènye jou yo.
“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.
“Nou kanpe sou papòt gwo evènman grav e solanèl. Pwofesi ap akonpli byen vit. Senyè a devan pòt la. Talè konsa, yon peryòd ki chaje ak yon enterè akablan pou tout moun k ap viv pral louvri devan nou. Kontwovès ki te genyen nan tan pase yo pral reviv; nouvo kontwovès pral leve. Sèn ki gen pou dewoule nan mond nou an poko menm antre nan rèv moun. Satan ap travay atravè ajan imen. Moun ki ap fè efò pou chanje Konstitisyon an epi fè pase yon lwa ki fòse obsèvans dimanch la, pa twò rann yo kont ki sa rezilta a pral ye. Yon kriz prèske sou tèt nou.”
“But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.
“Men, sèvitè Bondye yo pa dwe mete konfyans yo nan tèt pa yo nan gran ijans sa a. Nan vizyon yo te bay Ezayi, Ezekyèl, ak Jan yo, nou wè kijan syèl la mare sere ak evènman k ap dewoule sou tè a, e kijan swen Bondye gran anpil pou moun ki rete fidèl anvè Li. Monn nan pa san yon Chèf. Plan evènman k ap vini yo nan men Senyè a. Majeste syèl la kenbe sò nasyon yo, ansanm ak enterè legliz Li a, anba pwòp gad Li.”
“We permit ourselves to feel altogether too much care, trouble, and perplexity in the Lord’s work. Finite men are not left to carry the burden of responsibility. We need to trust in God, believe in Him, and go forward. The tireless vigilance of the heavenly messengers, and their unceasing employment in their ministry in connection with the beings of earth, show us how God’s hand is guiding the wheel within a wheel. The divine Instructor is saying to every actor in His work, as He said to Cyrus of old: ‘I girded thee, though thou hast not known Me.’
“Nou pèmèt tèt nou santi twòp swen, twòp traka, ak twòp anbarasman nan travay Senyè a. Lèzòm fini pa rete pou pote chay responsablite a. Nou bezwen mete konfyans nou nan Bondye, kwè nan Li, epi avanse. Vijilans san pran souf mesaje selès yo, ak sèvis san rete yo nan ministè yo an rapò ak èt ki sou tè a, montre nou kijan men Bondye ap dirije wou ki anndan yon lòt wou a. Enstriktè diven an ap di chak moun k ap aji nan travay Li a, menm jan Li te di Siris nan tan lontan: ‘Mwen mare senti ou, byenke ou pa t konnen Mwen.’”
“In Ezekiel’s vision God had His hand beneath the wings of the cherubim. This is to teach His servants that it is divine power that gives them success. He will work with them if they will put away iniquity and become pure in heart and life.
“Nan vizyon Ezekyèl la, Bondye te gen men Li anba zèl keriben yo. Sa a se pou anseye sèvitè Li yo ke se pouvwa diven an ki ba yo siksè. Li pral travay avèk yo si yo mete mechanste sou kote epi yo vin gen kè ak lavi ki pwòp.
“The bright light going among the living creatures with the swiftness of lightning represents the speed with which this work will finally go forward to completion. He who slumbers not, who is continually at work for the accomplishment of His designs, can carry forward His great work harmoniously. That which appears to finite minds entangled and complicated, the Lord’s hand can keep in perfect order. He can devise ways and means to thwart the purposes of wicked men, and He will bring to confusion the counsels of them that plot mischief against His people.
“Limyè briyan k ap sikile pami bèt vivan yo avèk vitès zèklè a reprezante rapidite ak ki travay sa a pral finalman avanse jouk li rive nan akonplisman li. Sila a ki pa dòmi, ki toujou ap travay san rete pou akonplisman plan Li yo, kapab mennen gwo travay Li a pi devan an amoni. Sa ki parèt devan lespri limite yo kòm yon bagay anmele ak konplike, men Senyè a kapab kenbe l nan yon lòd pafè. Li kapab envante chemen ak mwayen pou anpeche pwojè mechan yo reyisi, e Li pral fè konsèy moun k ap fè konplo malveyan kont pèp Li a tonbe nan konfizyon.”
“Brethren, it is no time now for mourning and despair, no time to yield to doubt and unbelief. Christ is not now a Saviour in Joseph’s new tomb, closed with a great stone and sealed with the Roman seal; we have a risen Saviour. He is the King, the Lord of hosts; He sitteth between the cherubim; and amid the strife and tumult of nations He guards His people still. He who ruleth in the heavens is our Saviour. He measures every trial. He watches the furnace fire that must test every soul. When the strongholds of kings shall be overthrown, when the arrows of God’s wrath shall strike through the hearts of His enemies, His people will be safe in His hands.” Testimonies, volume 5, 752–754.
“Frè yo, kounye a se pa tan pou dèy ak dezespwa, se pa tan pou nou lage tèt nou nan dout ak enkredilite. Kris la pa kounye a yon Sovè ki nan tonm nouvo Jozèf la, fèmen ak yon gwo wòch epi sele avèk sele women an; nou gen yon Sovè ki leve soti vivan. Li se Wa a, Seyè lame yo; Li chita ant cheriben yo; epi nan mitan konfli ak boulvès nasyon yo, Li kontinye ap pwoteje pèp Li a. Sila a ki ap dirije nan syèl la se Sovè nou. Li mezire chak eprèv. Li veye dife founo a ki dwe pase chak nanm anba eprèv. Lè fòtrès wa yo va kraze, lè flèch kòlè Bondye yo va pèse kè lènmi Li yo, pèp Li a va an sekirite nan men Li.” Testimonies, volim 5, 752–754.
Ezekiel represents the candidates to be among the one hundred and forty-four thousand, and line upon line his experience in the sanctuary aligns with Isaiah’s and John’s experience within the sanctuary. We are now in the temple test, the second of the three tests that seals the one hundred and forty-four thousand. That period is the purification accomplished by the Messenger of the Covenant in fulfillment of Malachi three. The purification process of three tests, is Malachi’s fiery “furnace” “that must test every soul.” When the third angel arrived on October 22, 1844 the Messenger of the Covenant suddenly came to His temple and led the wise virgins of that history into the Most Holy Place, in order to seal His faithful, but the virgins of that history rebelled, and by 1856 the Philadelphian Millerite movement had changed unto the Laodicean Millerite movement and in 1863 became the Laodicean Seventh-day Adventist church.
Ezekyèl reprezante kandida ki dwe pami san karannkat mil yo, epi liy sou liy eksperyans li nan tanp lan aliyen ak eksperyans Ezayi a ak Jan an andedan tanp lan. Kounye a nou nan tès tanp lan, dezyèm nan twa tès ki sele san karannkat mil yo. Peryòd sa a se pirifikasyon Mesaje Alyans lan akonpli nan akonplisman Malachi twa. Pwosesis pirifikasyon an ki gen twa tès, se “founo” dife Malachi a “ki dwe éprouve chak nanm.” Lè twazyèm zanj lan te rive 22 oktòb 1844, Mesaje Alyans lan te vini toudenkou nan tanp Li a epi Li te mennen vyèj saj yo nan istwa sa a antre nan Kote ki Pi Sen an, pou Li te sele fidèl Li yo; men vyèj yo nan istwa sa a te rebele, epi an 1856 mouvman Millerit Filadèlfyen an te chanje pou l vin mouvman Millerit Laodiseyen an, epi an 1863 li te vin legliz Advantis Setyèm Jou Laodiseyen an.
The third angel who arrived suddenly on October 22, 1844 withdrew his presence in 1863, and then returned on September 11, 2001. Twenty-five years later the temple test that was typified by October 22, 1844 is now being repeated. Twenty-five is symbolically a prophetic tithe of two hundred and fifty, and two hundred and fifty is a symbol of the history represented in verses eleven to fifteen of Daniel eleven. Two hundred and fifty, and twenty-five is a wheel within the sanctuary vision of Ezekiel. Twenty-five is a symbol of the separation of the wise and the wicked in fulfillment of the three-step testing process that is represented in the work of purification that is accomplished by the Messenger of the Covenant.
Twazyèm zanj lan, ki te parèt toudenkou 22 oktòb 1844, te retire prezans li an 1863, epi answit li te retounen 11 septanm 2001. Venk senk ane pi ta, eprèv tanp lan ki te tipifye pa 22 oktòb 1844 la, kounye a ap repete. Venksenk se, an senbòl, yon dim pwofetik de desansenkant, e desansenkant se yon senbòl istwa ki reprezante nan vèsè onz rive kenz nan Danyèl onz. Desansenkant, ak venksenk, se yon wou anndan vizyon sanktyè Ezekyèl la. Venksenk se yon senbòl separasyon saj yo ak mechan yo, nan akonplisman pwosesis eprèv an twa etap la, ki reprezante nan travay pirifikasyon Mesaje Alyans lan ap akonpli a.
Matthew twenty-five contains three parables, and each parable identifies the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. The hope of God’s people represented in the chapter is that they might be a wise virgin in possession of the oil of the message of the midnight cry. Their hope is that they are judged a faithful servant in their stewardship of employing the special talents that were given them to manage in their personal probationary period. Their hope is that they are judged as a sheep of God’s pasture, seated upon His right side, and not a goat on his left. Twenty-five is a symbol of the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. Twenty-five is one of Ezekiel’s wheels.
Matye chapit vennsenk gen twa parabòl, e chak parabòl idantifye separasyon ant moun saj yo ak mechan yo nan tan sele san karannkat mil yo. Espwa pèp Bondye a, jan li reprezante nan chapit la, se pou yo kapab yon vyèj saj ki posede lwil mesaj kri a minwi a. Espwa yo se pou yo jije yo kòm yon sèvitè fidèl nan jesyon yo lè y ap sèvi ak talan espesyal yo te resevwa pou administre pandan pwòp peryòd pwobasyon pèsonèl yo. Espwa yo se pou yo jije yo kòm yon mouton nan patiraj Bondye a, chita sou bò dwat Li, epi non kòm yon bouk kabrit sou bò goch li. Vennsenk se yon senbòl separasyon ant moun saj yo ak mechan yo nan tan sele san karannkat mil yo. Vennsenk se youn nan wou Ezekyèl yo.
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 vennsenkyèm ane kaptivite nou an, nan kòmansman ane a, sou dizyèm jou mwa a, nan katòzyèm ane apre yo te fin frape lavil la, nan menm jou sa a, men Senyè a te sou mwen, e li mennen m la. Ezekyèl 40:1.
The twenty-fifth year of captivity is represented by October 22, which is represented by the closing of a dispensational door. On October 22, 1844 a door was opened and a door was closed as two classes were separated.
Ventyenyèm ane kaptivite a reprezante pa 22 oktòb, ki reprezante pa fèmti yon pòt dispansasyonèl. Nan 22 oktòb 1844, yon pòt te louvri epi yon pòt te fèmen pandan de klas te separe.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.
Epi pou zanj legliz ki Filadèlfi a, ekri: Men sa sila a ki sen an, ki veritab la, ki gen kle David la, ki louvri epi pèsonn pa fèmen; ki fèmen epi pèsonn pa louvri, ap di: Mwen konnen zèv ou yo. Gade, mwen mete devan ou yon pòt ouvè, e pèsonn pa ka fèmen li; paske ou gen yon ti fòs, ou kenbe pawòl mwen, epi ou pa t nye non mwen. Revelasyon 3:7, 8.
Christ tells the angel of Philadelphia that He knows their work, that He has set before the church of Philadelphia, an open door. That door is opened by “the key of David,” the key that is placed upon Eliakim.
Kris di zanj Filadèlfi a ke Li konnen travay yo, ke Li mete devan legliz Filadèlfi a yon pòt ouvè. Pòt sa a ouvri pa “kle David la,” kle yo mete sou Elyakim.
And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:20–22.
Epi sa rive nan jou sa a, m ap rele Eliyakim, pitit gason Ilkija a, sèvitè mwen an: M ap abiye l ak rad ou a, m ap fòtifye l ak sentiwon ou a, epi m ap remèt gouvènman ou an nan men li; e li va yon papa pou moun k ap viv lavil Jerizalèm yo, ak pou kay Jida a. E m ap mete kle kay David la sou zepòl li; konsa li va louvri, e pèsonn p ap fèmen; epi li va fèmen, e pèsonn p ap louvri. Ezayi 22:20–22.
The day that Eliakim is called, he is separated from wicked Shebna.
Nan jou Eliyakim rele a, li separe ak mechan Chèbna.
Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. Isaiah 22:15–18.
Men sa sa Seyè a, Bondye chèf lame yo: Ale, antre bò kot entandan sa a, bò kot Chebna, ki responsab kay la, epi di: Kisa ou genyen isit la? E kiyès ou genyen isit la, pou ou taye yon tonm pou tèt ou isit la, tankou yon moun k ap taye yon tonm anwo, k ap fouye yon kote pou l rete pou tèt li nan yon wòch? Gade, Seyè a pral pran ou ale avèk yon depòtasyon pwisan, e li pral vlope ou nèt ale. Wi, li pral fè ou vire ak tout fòs, li pral voye ou tankou yon boul nan yon gwo peyi; se la ou pral mouri, e se la charyo glwa ou yo pral tounen wont kay mèt ou a. Ezayi 22:15–18.
The separation of the wise and foolish virgins that fulfilled the illustration of Shebna and Eliakim was fulfilled on October 22, 1844, and also in the twenty-fifth year of captivity of Jehoiachin which was October 22, 573 BC. In Ezekiel chapter eight the wicked within Adventism, represented by Jerusalem, are represented by twenty-five men bowing to the sun. The destruction of Jerusalem represents the Sunday law, which is also the waymark which ends the sealing time of the one hundred and forty-four thousand. That sealing time began on September 11, 2001, and Jesus is both the Alpha and Omega, so September 11, 2001 as the beginning of the sealing illustrates the end, at the Sunday law.
Separasyon vyèj saj yo ak vyèj sòt yo, ki te akonpli ilistrasyon Shebna ak Elyakim nan, te rive 22 oktòb 1844; li te akonpli tou nan vennsenkyèm ane kaptivite Jojakin an, ki te 22 oktòb 573 anvan Kris. Nan Ezèkiel chapit uit, mechan ki anndan Advantis la, Jerizalèm reprezante yo, yo menm tou yo reprezante pa vennsenk gason k ap bese tèt yo devan solèy la. Destriksyon Jerizalèm nan reprezante lwa dimanch la, ki se tou repè a ki mete fen nan tan sele san karant-kat mil yo. Tan sele sa a te kòmanse 11 septanm 2001, epi Jezi se ni Alfa ni Omega; konsa, 11 septanm 2001 kòm kòmansman sele a ilistre fen an, nan lwa dimanch la.
September 11, 2001 was typified by the Minneapolis meetings of 1888, for Sister White identifies that when the great buildings of New York came down at 9/11, Revelation 18:1–3 was fulfilled. At that time, as in 1888 she identified the angel of Revelation eighteen descended to lighten the earth with His glory. The rebellion of 1888 she aligned with the rebellion of Korah, Dathan and Abiram, who also had two hundred and fifty men of renown join in their apostasy. Two hundred and fifty rebels in the rebellion of Korah and his cohorts in the beginning history of ancient Israel typified the twenty-five men who were bowing to the sun at the ending of ancient Israel.
11 septanm 2001 te prefigire pa reyinyon Minneapolis yo nan 1888 la, paske Sè White idantifye ke lè gwo batiman New York yo te tonbe nan 9/11, Revelasyon 18:1–3 te akonpli. Nan epòk sa a, menm jan ak nan 1888, li te idantifye zanj ki nan Revelasyon dizwit la te desann pou klere tè a avèk glwa Li. Rebelyon 1888 la, li te aliyen l ak rebelyon Kore, Datan ak Abiram, ki yo menm tou te gen desan senkant gason renome ki te mete tèt yo ansanm nan apostazi yo. Desan senkant rebèl yo nan rebelyon Kore ak konpayon li yo nan kòmansman istwa ansyen Izrayèl la te prefigire vennsenk mesye yo ki t ap bese devan solèy la nan fen istwa ansyen Izrayèl la.
Twenty-five leaders of Laodicean Adventism bowing at the Sunday law and two hundred and fifty at 9/11 sets forth the sealing time with the symbolism of twenty-five, (the symbol of the separation of the wise and wicked) to mark the beginning and ending of the sealing time. Whether it’s the two hundred and fifty rebels in the time of Moses, or the twenty-five men in Ezekiel chapter eight, or of Matthew chapter twenty-five’s three witnesses of the separation, or the twenty-fifth year of the captivity in Ezekiel forty; all the manifestations of the symbol of twenty-five, align with the three two hundred- and fifty-year periods that reached their conclusion in 207 BC, 313 and 2026 respectively.
Vingt-cinq dirigeants de l’adventisme laodicéen se prosternant devant la loi du dimanche, et deux cent cinquante lors du 11 septembre, exposent le temps du scellement au moyen du symbolisme du nombre vingt-cinq, (le symbole de la séparation des sages et des méchants), afin d’en marquer le commencement et la fin. Qu’il s’agisse des deux cent cinquante rebelles au temps de Moïse, ou des vingt-cinq hommes d’Ézéchiel chapitre huit, ou des trois témoins de la séparation dans Matthieu chapitre vingt-cinq, ou de la vingt-cinquième année de la captivité dans Ézéchiel quarante, toutes les manifestations du symbole de vingt-cinq s’accordent avec les trois périodes de deux cent cinquante ans qui ont respectivement atteint leur terme en 207 av. J.-C., 313 et 2026.
Twenty-five is an axle, so to speak, of twenty-five that brings all the lines of twenty-five into perfection. It becomes one of the prophetic keys of the kingdom given to Peter to bring clarity into the hidden history of verse forty. It has been repeatedly established on more than three witnesses that verses ten to fifteen of Daniel eleven represent a line that covers the history from 1989 unto the Sunday law, which is the hidden history of verse forty. The lion of the tribe of Judah is now unsealing the wheels of Ezekiel as He opens the hidden history that will finalize the message of the Midnight Cry of the latter days.
Vennsenk se yon aks, si m ka di sa konsa, nan vennsenk ki mennen tout liy vennsenk yo rive nan pèfeksyon. Li vin youn nan kle pwofetik wayòm nan yo te bay Pyè pou pote klète nan istwa kache vèsè karant lan. Yo deja tabli sa repete sou plis pase twa temwen, ke vèsè dis rive kenz nan Danyèl onz la reprezante yon liy ki kouvri istwa depi 1989 jouk rive nan lwa dimanch la, ki se istwa kache vèsè karant lan. Lyon tribi Jida a kounye a ap retire sele sou wou Ezekyèl yo pandan Li ap louvri istwa kache a ki pral finalize mesaj Rèl Minwi a nan dènye jou yo.
In the following articles we will continue to identify Ezekiel’s wheels that represent the complex interplay of men in the latter days. Ezekiel chapter one at the beginning of this article and the accompanying passage from Testimonies volume five set forth will be our continued point of reference as we proceed in the articles. When the wheels are set forth in their proper place, and with their proper intersections with the other wheels of prophetic history we will demonstrate that the three hundred and ninety-one years and fifteen days that empowered the first angel on August 11, 1840 is also represented by Ezekiel as three hundred and ninety years, connected with the one and a half years of the siege of Jerusalem; and that the arrival of this prophetic light identifies the lifting up of the ensign of the one hundred and forty-four thousand.
Nan atik ki vin apre yo, n ap kontinye idantifye wou Ezekyèl yo, ki reprezante entèraksyon konplèks ant lèzòm nan dènye jou yo. Ezekyèl chapit premye a, ki nan kòmansman atik sa a, ansanm ak pasaj ki akonpaye li a soti nan Testimonies, volim senk, jan yo prezante a, pral rete pwen referans nou pandan n ap avanse nan atik yo. Lè wou yo va plase nan vrè pozisyon pa yo, epi avèk bon entèseksyon yo ak lòt wou istwa pwofetik la, n ap demontre ke twa san katrevendiseyen ane ak kenz jou ki te bay premye zanj lan pouvwa nan dat 11 dawout 1840 la, reprezante tou pa Ezekyèl kòm twa san katreven-dis ane, ki makonnen ak yon ane edmi syèj Jerizalèm lan; epi ke arive limyè pwofetik sa a idantifye leve drapo san karannkat mil yo.
July 27, 1299 unto 1337 represents thirty-eight years at the beginning of the one hundred and fifty years (five months) of Revelation nine, verse ten. That one hundred and fifty years connects with the three hundred and ninety-one years and fifteen days of verse fifteen. Thus, the beginning of the two periods, make up one line of prophecy which concluded in the fulfillment of the 1838 and 1840 prediction of Josiah Litch and marked the rising up and empowerment of the Millerite movement. That history at the beginning of Adventism, marks the rising up of the one hundred and forty-four thousand as an ensign in advance of the Sunday law. Thus, Ezekiel’s three hundred and ninety years, and one point five years (1.5) of Jerusalem’s siege marks the end of the line of prophecy that began in 1299.
Soti 27 Jiyè 1299 rive 1337 reprezante trantuit ane nan kòmansman san senkant ane yo (senk mwa yo) nan Revelasyon nèf, vèsè dis. San senkant ane sa yo konekte ak twasan katrevendizènn an ak kenz jou vèsè kenz la. Konsa, kòmansman de peryòd yo fòme yon sèl liy pwofetik ki te rive nan akonplisman prediksyon Josiah Litch yo an 1838 ak 1840, epi ki te make leve kanpe ak resevwa pouvwa mouvman Millerit la. Istwa sa a nan kòmansman Advantis la make leve kanpe san karannkat mil yo kòm yon banyè davans anvan lwa dimanch la. Konsa, twasan katrevendiz ane Ezekyèl yo, ansanm ak yon pwen senk ane (1.5) syèj Jerizalèm nan, make fen liy pwofetik ki te kòmanse an 1299.
It would be worthwhile to consider the passage from Testimonies, volume five in advance of the next article.
Li t ap vo anpil valè pou nou konsidere pasaj ki nan Testimonies, volim senk la, davans anvan pwochen atik la.