Ezekiel is identified as the “mourning prophet,” for he is a symbol of the one hundred and forty-four thousand, who in chapter nine of his book are mourning (sighing and crying) for the abominations done in the land and in the church. In the passage from Testimonies we cited in the last article, Sister White penned, “The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night.”
Yo idantifye Ezekyèl kòm “pwofèt k ap plenn nan,” paske li se yon senbòl san karannkat mil yo, ki, nan chapit nèf liv li a, ap plenn (y ap soupi e y ap kriye) poutèt abominasyon ki fèt nan peyi a ak nan legliz la. Nan pasaj ki soti nan Temwayaj nou te site nan dènye atik la, Sè White te ekri: “Pwofèt la li menm te yon etranje nan yon peyi etranje, kote lanbisyon san limit ak mechanste sovaj t ap domine nèt. Sa li te wè ak sa li te tande sou tirani ak enjistis lèzòm t ap fè yo te boulvèse nanm li, epi li te plenn ak amètim lajounen kou lannuit.”
The one hundred and forty-four thousand are the “outcasts of Israel,” who were scattered, as represented by Ezekiel being taken into captivity. The sealing process represented in Ezekiel nine is the same as Revelation seven, and both those chapters are represented as taking place in the latter days.
San karant-kat mil yo se “moun Israèl yo mete deyò,” ki te gaye toupatou, jan sa te reprezante lè yo te mennen Ezekyèl ann egzil. Pwosesis sele a ki reprezante nan Ezekyèl nèf la se menm bagay ak sa ki nan Revelasyon sèt la, epi toude chapit sa yo prezante kòm evènman k ap fèt nan dènye jou yo.
“This sealing of the servants of God is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.
“Scellage servitores Dei esse mesme illo quod esseva monstrate a Ezechiel in vision.” Testimonies to Ministers, 445.
From the throne, God directs the cherubim who in turn manage the wheels. Ezekiel was to understand from the vision that God was in control, even in the period when everything appeared to be in confusion. Sister White says “in like manner” after setting forth the structure of God on the throne, directing the cherubim who managed the affairs of earth, as she describes John in the sanctuary where Christ walked among the seven churches. Ezekiel and John are symbols of those who live in the sealing time of the one hundred and forty-four thousand. As inspiration records, “The scenes to be enacted in our world are not yet even dreamed of.”
Depi sou twòn nan, Bondye dirije cheriben yo, ki, yo menm, jere wou yo. Ezekyèl te dwe konprann nan vizyon an Bondye te gen kontwòl tout bagay, menm nan peryòd kote tout bagay te sanble nan konfizyon. Sè White di “menm jan an” apre li fin prezante estrikti kote Bondye sou twòn nan ap dirije cheriben yo ki t ap jere zafè tè a, pandan l ap dekri Jan nan sanktyè a kote Kris t ap mache nan mitan sèt legliz yo. Ezekyèl ak Jan se senbòl moun k ap viv nan peryòd kote yo mete so sou san karannkat mil yo. Jan enspirasyon an fè konnen, “Sèn ki gen pou dewoule nan monn nou an, pèsonn poko menm reve yo.”
Certainly when Sister White penned those words, those words were true, but in the sealing time, they find their perfect fulfillment. Twenty years ago or so, would you have thought that what is now transpiring in the world in conjunction with the swarming of the locusts of Islam would actually be happening? Locusts as a symbol of Islam in chapter nine of Revelation include the migration in nature of the locusts of northern Africa. The migration path of those swarming locusts of Africa aligns with the geography that was taken over by Islam. Islam is a descendant of Ishmael, and Ishmael’s mother was Hagar. Hagar means “flight” or “to flee.” In Arabic the name is usually rendered Hajar (هاجر), and it is connected to the same root that gives us Hijra (the migration/flight of Muhammad). The roots of Islam are associated with not only the swarming of locusts, but the roots include the meaning of migration. Did anyone ever dream that illegal immigration was a manifestation of the locust of Islam?
Se sèten, lè Sè White te ekri pawòl sa yo, pawòl sa yo te vre, men nan tan kote y ap mete so a, yo jwenn akonplisman pafè yo. Sa gen anviwon ven ane, èske ou ta panse sa k ap dewoule kounye a nan monn nan, ansanm ak deplasman an bann krikèt Islam yo, t ap rive toutbonvre? Senbolis krikèt yo kòm reprezantasyon Islam nan chapit nèf liv Revelasyon an gen ladan l migrasyon krikèt Afrik dinò yo nan lanati. Wout migrasyon krikèt Afrik sa yo k ap deplase an bann koresponn ak zòn jeyografik Islam te pran anba kontwòl li yo. Islam se yon desandan Ishmael, e manman Ishmael se te Hagar. Hagar vle di “lafuit” oswa “kouri sove.” An arab, anjeneral yo ekri non an Hajar (هاجر), epi li gen rapò ak menm rasin ki bay mo Hijra a (migrasyon/lafuit Muhammad la). Rasin Islam yo pa asosye sèlman ak deplasman krikèt yo an bann, men rasin sa yo gen ladan yo sans migrasyon an tou. Èske gen moun ki te janm imajine imigrasyon ilegal la se te yon manifestasyon krikèt Islam nan?
Did anyone dream that the global communists would form an alliance with the Islamic hordes that is now being identified as the red and green alliance? Both Islam and the globalists’ dragon power ascend from the bottomless pit in Revelation 9/11 respectively, and the bottomless pit represents a manifestation of satanic power. Both of the current allies are instruments of Satan according to the Scriptures of truth. Hagar was an Egyptian and Ishmael is a symbol of Islam; thus, Hagar and Ishmael are symbols of the modern red and green alliance.
Èske gen moun ki te janm reve kominis mondyal yo ta fòme yon alyans ak bann islamik yo, yon alyans yo idantifye kounye a kòm alyans wouj ak vèt la? Ni Islam ni pouvwa dragon globalis yo monte soti nan twou san fon an nan Revelasyon 9/11, respektivman, epi twou san fon an reprezante yon manifestasyon pouvwa satanik. Toude alye aktyèl yo se enstriman Satan dapre Ekriti verite yo. Hagar te yon Ejipsyèn, epi Ishmael se yon senbòl Islam; kidonk, Hagar ak Ishmael se senbòl alyans modèn wouj ak vèt la.
“‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.
“‘Lè yo va fini [ap fini] temwayaj yo.’ Peryòd kote de temwen yo te dwe pwofetize abiye ak twal sak la te fini an 1798. Pandan yo t ap pwoche bò fen travay yo nan fènwa, yo te dwe fè lagè kont yo pa pouvwa ki reprezante kòm ‘bèt la ki monte sòti nan twou san fon an.’ Nan anpil nan nasyon Ewòp yo, pandan plizyè syèk, pouvwa ki t ap dirije nan Legliz ak Leta yo te anba kontwòl Satan, atravè mwayen papote a. Men isit la yo mete devan nou yon nouvo manifestasyon pouvwa satanik.” The Great Controversy, 268.
Sister White here identifies the arrival of socialism in the French Revolution period, while also noting that Satan also controls the papal power. The papal power also comes out of the bottomless pit in Revelation seventeen, and in chapter nine of Revelation, Islam is the smoke which came from the bottomless pit. The point still remains: did inspiration truly mean, “The scenes to be enacted in our world are not yet even dreamed of?” Who dreamed that Islam would now be spread across Europe and now descending upon the Americas? Did you dream the locusts would be spread across the globe by the globalists of the United Nations, the European Union and the Democratic Party of the United States?
Sè White idantifye la a aparisyon sosyalis la pandan peryòd Revolisyon Fransè a, pandan li fè remake Satan kontwole pouvwa papal la tou. Pouvwa papal la soti tou nan gwo twou san fon an nan Apokalips disèt, epi nan chapit nèf Apokalips la, islam se lafimen ki te soti nan gwo twou san fon an. Kesyon an toujou rete: èske enspirasyon an te vrèman vle di: “Pèsonn poko menm reve sèn ki gen pou dewoule nan monn nou an?” Ki moun ki te reve islam t ap gaye nan tout Ewòp kounye a, epi li t ap desann sou Amerik yo kounye a? Èske ou te reve mondyalis ki nan Nasyonzini, nan Inyon Ewopeyèn nan ak nan Pati Demokrat Etazini an t ap gaye krikèt yo toupatou sou glòb la?
Who dreamed that the educational institutions would be overcome by the communist and Islamic alliance that is now being paid for by tax dollars of citizens that never intended their tax dollars would be employed to destroy the nation supplying the tax dollars?
Ki moun ki te janm imajine enstitisyon edikatif yo t ap tonbe anba dominasyon alyans kominis ak islamik la, ki kounye a ap resevwa finansman nan lajan taks sitwayen ki pa t janm gen entansyon pou lajan taks yo sèvi pou detwi nasyon ki founi lajan taks sa yo?
Who dreamed Great Britain would promote and uphold white girls being gang raped, kidnapped and imprisoned and murdered by Islam? Many point out the fact that every communist system ever located in human history has been a complete failure, but the fruit of the socialism of Britain is as much a condemnation of socialism as the failure of the system’s economic and political philosophies.
Ki moun ki ta imajine Grann Bretay t ap ankouraje epi soutni kadejak an gwoup, anlèvman, anprizònman ak asasina Islam fè sou jèn fi blan? Anpil moun fè remake chak sistèm kominis ki janm egziste nan listwa limanite te yon echèk total, men fwi sosyalis Grann Bretay la kondane sosyalis nan menm mezi ak echèk filozofi ekonomik ak politik sistèm nan.
Who would have dreamed that the merchants of the earth would be allowed to introduce poisons to accomplish mass murder of over seventeen million people?
Ki moun ki ta janm reve komèsan latè yo t ap gen dwa entwodui pwazon pou akonpli asasina an mas sou plis pase disèt milyon moun?
Who dreamed men such as George Soros, Bill Gates and Anthony Fauci would be allowed to accomplish their demonic deeds of evil with absolutely no consequences?
Kilès ki ta janm imajine yo t ap pèmèt moun tankou George Soros, Bill Gates ak Anthony Fauci akonpli zak mechanste dyabolik yo san okenn konsekans ditou?
When Sister White stated the scenes enacted would not be dreamed about, she did so in the context of the sealing time of the one hundred and forty-four thousand. She was following her comments on Christ's warning in Matthew twenty-four where she recorded, “These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming.”
Lè Sè White te deklare ke yo pa t ap menm reve sèn ki t ap dewoule yo, li te fè sa nan kontèks tan sele san karannkat mil yo. Li t ap suiv kòmantè li yo sou avètisman Kris la nan Matye vennkat, kote li te ekri: “Leson sa yo se pou byen nou. Nou bezwen poze lafwa nou sou Bondye, paske gen yon tan ki jis devan nou ki pral mete nan eprèv nanm lèzòm. Kris, sou Mòn Oliv la, te repase jijman terib ki te gen pou vini anvan dezyèm vini Li a.”
The lessons she had just referred to were the illustrations of both Ezekiel and John in the sanctuary learning to understand that God is in control of all things. In the confusion and rebellion that is now under way, a confusion and rebellion that will only escalate as history moves forward, those who are God’s messengers, as represented by not only Ezekiel and John in the temple but also Isaiah, will only navigate the history in a fashion that glorifies the Lord if they understand that even the things we never dreamed of are still under the control of God.
Leson li te fèk fè referans ak yo se te ilistrasyon ki montre ni Ezekyèl ni Jan nan sanktyè a, kote yo t ap aprann konprann Bondye gen kontwòl tout bagay. Nan konfizyon ak rebelyon k ap dewoule kounye a, yon konfizyon ak yon rebelyon k ap sèlman vin pi grav pandan listwa ap avanse, moun ki se mesaje Bondye yo, ki reprezante non sèlman pa Ezekyèl ak Jan nan tanp lan, men tou pa Ezayi, ap kapab fè wout yo atravè listwa a yon fason ki bay Seyè a glwa sèlman si yo konprann menm bagay nou pa t janm imajine yo toujou anba kontwòl Bondye.
Those wheels intersecting the other wheels include the events that were never dreamed of, and they are the events that transpire in the sealing time that began on 9/11. The lessons that are to be learned are only learned by those who by faith enter into the Most Holy Place and see Christ and His light shining from the Ark of the Covenant. When that glory is viewed as represented by Daniel in chapter ten, the class that benefits from the light is separated from those who fled from the vision.
Wou sa yo ki kwaze ak lòt wou yo gen ladan yo evènman pèsonn pa t janm imajine, e se evènman sa yo ki rive pandan tan kote y ap mete so a, ki te kòmanse nan dat 9/11 la. Leson ki dwe aprann yo, se sèlman moun ki antre pa lafwa nan Kote ki Pi Sen an epi ki wè Kris la ak limyè Li k ap klere soti nan Lach Alyans lan ki aprann yo. Lè yo wè glwa sa a jan Danyèl reprezante l nan chapit dis la, gwoup ki benefisye limyè a separe ak moun ki te pran kouri devan vizyon an.
And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:7.
Epi mwen menm Danyèl sèlman mwen te wè vizyon an; paske mesye ki te avè m yo pa t wè vizyon an; men yon gwo tranbleman te tonbe sou yo, konsa yo kouri al kache kò yo. Danyèl 10:7.
There is much more to be derived from the passage in the previous article, but we will address a wheel as we close this article. We have noted in the last article the symbolism of the number twenty-five and before that we spent time on the number thirty. The light from the book of Ezekiel is not simply symbolic numbers, but it is worthwhile to first familiarize ourselves with some of those numerical symbols before beginning to bring some clarity out of the confusion.
Gen anpil lòt bagay ankò nou ka tire nan pasaj ki nan atik anvan an, men, pandan n ap fèmen atik sa a, nou pral pale sou yon wou. Nou te remake nan dènye atik la senbolis nimewo vennsenk la, e anvan sa nou te pase tan sou nimewo trant lan. Limyè ki soti nan liv Ezekyèl la pa senpleman limite ak nimewo senbolik, men li itil pou nou familyarize nou dabò ak kèk nan senbòl nimerik sa yo anvan nou kòmanse fè soti kèk klate nan mitan konfizyon an.
Seventeen
Disèt
The three two-hundred-and-fifty-year prophecies identify a seventeen-year period that begins at the end of the history of the church of Smyrna. From 313 to 330, seventeen years typify the setting up of the image of the beast.
Twa pwofesi ki dire desansenkant ane yo idantifye yon peryòd disèt ane ki kòmanse nan fen istwa legliz Smin nan. Soti nan ane 313 rive nan ane 330, disèt ane sa yo prefigire etablisman imaj bèt la.
The two hundred and fifty years that began in 457 BC ended in 207 BC, ten years after the battle of Raphia and seven years before the battle of Panium. From Raphia to Panium was seventeen years, and it represents the hidden history of verse forty as set forth in verses eleven through fifteen of Daniel eleven.
De san senkant lane ki te kòmanse an 457 anvan Jezikri te fini an 207 anvan Jezikri, dis lane apre batay Rafya a epi sèt lane anvan batay Panyòm nan. Depi Rafya rive Panyòm te gen disèt lane, e sa reprezante istwa kache vèsè karant lan jan sa prezante nan vèsè onz rive kenz nan Danyèl onz.
Ptolemy IV Philopator (also known as Ptolemy IV) was the ruler who won the battle of Raphia in 217 BC. He reigned as king (and pharaoh) of Ptolemaic Egypt from 221 BC to 204 BC; thus he reigned for seventeen years. He began his reign before the battle of Raphia, but died before the battle of Panium.
Ptolemy IV Philopator (yo konnen li tou sou non Ptolemy IV) se te chèf ki te ranpòte batay Raphia a nan ane 217 anvan Jezi Kris. Li te gouvènen kòm wa (ak farawon) peyi Lejip anba dinasti Ptoleme a soti nan ane 221 anvan Jezi Kris rive nan ane 204 anvan Jezi Kris; kidonk, li te gouvènen pandan disèt ane. Li te kòmanse rèy li anvan batay Raphia a, men li te mouri anvan batay Panium nan.
The battle of Raphia representing the Ukrainian War began in 2014 when the United States brought about a color revolution in the Ukraine. Ptolemy IV, the king of the south, typifies Vladimir Putin, who began his reign in 2000, the year before the sealing of the one hundred and forty-four thousand in 2001 began. As with Ptolemy, Putin began to reign before the Ukrainian war, typified by the battle of Raphia beginning in 2014. Before Panium, Putin, as typified by Ptolemy, is removed. Putin began to reign in 2000, thus aligning with the beginning of the sealing time that began the next year in 2001. Seventeen symbolic years as represented by Ptolemy identify the period Putin reigns, and he does so during the sealing time.
Batay Raphia a, ki reprezante Lagè Ikrèn nan, te kòmanse an 2014, lè Etazini te pwovoke yon revolisyon koulè nan Ikrèn. Ptolemy IV, wa sid la, prefigire Vladimir Putin, ki te kòmanse rèy li an 2000, ane anvan yo te kòmanse mete so sou san karannkat mil yo an 2001. Menm jan ak Ptolemy, Putin te kòmanse gouvènen anvan lagè Ikrèn nan, ki gen kòm tip batay Raphia a ki te kòmanse an 2014. Anvan Panium, yo retire Putin sou pouvwa a, jan Ptolemy prefigire l la. Putin te kòmanse gouvènen an 2000, sa ki koresponn konsa ak kòmansman peryòd kote y ap mete so a, ki te kòmanse ane apre a, an 2001. Disèt ane senbolik yo, jan Ptolemy reprezante yo a, idantifye peryòd rèy Putin nan, e se pandan peryòd kote y ap mete so a li gouvènen.
Trump, represented by the conclusion of the two hundred and fifty years that began in 457 BC, is located in the same hidden history as Putin, a history that is seventeen years long beginning at the battle of Raphia. The dragon (Putin) and false prophet (Trump) are located within the hidden history. In that history the beast, represented as “the robbers of thy people” symbolizing the papal power, is located at the end of the seventeen years from Raphia to Panium.
Trump, ki reprezante pa fen peryòd desan senkant ane ki te kòmanse nan ane 457 anvan Jezikri a, twouve l nan menm istwa kache ak Putin, yon istwa ki dire disèt ane e ki kòmanse ak batay Raphia a. Dragon an (Putin) ak fo pwofèt la (Trump) twouve yo nan istwa kache a. Nan istwa sa a, bèt la, ki reprezante kòm “vòlè pèp ou a yo” e ki senbolize pouvwa papal la, twouve l nan fen peryòd disèt ane ki soti nan Raphia pou rive nan Panium nan.
The year 321 represents the Sunday law in the United States, and 321 is located within a seventeen-year period from the Edict of Milan in 313 unto the division of the empire in 330.
Ane 321 an reprezante lwa dimanch lan Ozetazini, epi 321 sitiye anndan yon peryòd disèt ane ki soti nan Edik Milan an nan 313 rive jouk divizyon anpi a an 330.
The history represented from Josiah’s Great Passover as it is called, begins the seventeenth Jubilee cycle of the Jews. From Josiah’s Passover, which is the greatest revival in the Old Testament unto October 22, represents the Millerite history from August 11, 1840 unto October 22, 1844, but more importantly it represents the history of 9/11 unto the Sunday law. The sealing time of the one hundred and forty-four thousand is represented by the seventeenth Jubilee cycle from Josiah unto October 22. Seventeen is a symbol associated with the major events of the sealing time, and the number seventeen is a point where Ezekiel’s wheels intersect.
Istwa ki reprezante depi Gran Pak Jozyas la, jan yo rele l la, kòmanse disetyèm sik Jibile Jwif yo. Depi Pak Jozyas la, ki se pi gwo revèy nan Ansyen Testaman an, rive jouk 22 Oktòb, sa reprezante listwa Millerit la depi 11 dawout 1840 rive jouk 22 Oktòb 1844; men sa ki pi enpòtan, li reprezante listwa 9/11 rive jouk lwa dimanch la. Tan sele a pou san karannkat mil yo reprezante pa disetyèm sik Jibile a depi Jozyas rive jouk 22 Oktòb. Disèt se yon senbòl ki asosye ak gwo evènman tan sele a, e nimewo disèt la se yon pwen kote wou Ezekyèl yo kwaze.
In the hidden history of verse forty of Daniel, as represented in verses ten through fifteen of the same chapter the dragon is associated with the number “17” by Ptolemy’s reign. The history of verses eleven’s battle of Raphia unto verse fifteen’s battle of Panium is “17” years. That history places Donald Trump in the middle of the seventeen years represented by those two battles. The image of the beast that is formed and set up by Trump in the United States is represented by “17” years from 313 to 330. In verse one of chapter one Ezekiel is in the thirtieth year of the 17th Jubilee cycle. Did you ever dream that the number seventeen represented one of the wheels Ezekiel saw in the Most Holy Place?
Nan istwa kache ki nan vèsè karant liv Danyèl la, jan li reprezante nan vèsè dis rive kenz nan menm chapit la, dragon an asosye ak nimewo “17” la atravè rèy Ptolemy a. Istwa ki soti nan batay Raphia nan vèsè onz la rive nan batay Panium nan vèsè kenz la kouvri “17” ane. Istwa sa a mete Donald Trump nan mitan disèt ane de batay sa yo reprezante yo. Peryòd “17” ane ki soti 313 rive 330 lan reprezante imaj bèt la, imaj Trump fòme epi mete an plas Ozetazini an. Nan premye vèsè premye chapit la, Ezekyèl nan trantyèm ane 17yèm sik Jibile a. Èske ou te janm reve nimewo disèt la te reprezante youn nan wou Ezekyèl te wè nan Kote ki Pi Sen an?
Ezekiel is a symbol of those during the sealing time who have by faith entered into the Most Holy Place. They are Peter’s priests.
Ezekyèl se yon senbòl pou moun ki, pandan tan sele a, pa lafwa antre nan Kote ki Pi Sen an. Yo se prèt Pyè yo.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Nou menm tou, tankou wòch vivan, yo ap bati nou kòm yon kay espirityèl, yon prètriz sen, pou nou ofri sakrifis espirityèl ki akseptab devan Bondye pa Jezikri. 1 Pyè 2:5.
They have been commissioned to present a message to God’s former covenant people who are then being passed by; though they are forewarned, God’s former covenant people will not see or hear.
Yo resevwa manda pou yo prezante yon mesaj bay ansyen pèp alyans Bondye a, yon pèp y ap kite sou kote nan moman sa a; byenke yo avèti l davans, ansyen pèp alyans Bondye a pap wè ni tande.
And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Ezekiel 3:3–9.
Li di m', Pitit lòm, fè vant ou manje, epi plen zantray ou ak woulo sa a mwen ba ou a. Lè sa a, mwen manje li; e nan bouch mwen li te dous tankou siwo myèl. E li di m', Pitit lòm, ale, al jwenn kay Izrayèl la, epi pale avèk pawòl pa m' yo ba yo. Paske yo pa voye ou bay yon pèp ki pale yon lang etranj ak yon langaj difisil, men bay kay Izrayèl la; pa bay anpil pèp ki pale yon lang etranj ak yon langaj difisil, pawòl yo ou pa ta kapab konprann. Sètènman, si se te ba yo mwen te voye ou, yo ta koute ou. Men kay Izrayèl la p ap koute ou; paske yo p ap koute mwen: paske tout kay Izrayèl la se moun ki gen fwon di ak kè di. Gade, mwen fè figi ou vin di devan figi yo, epi fwon ou vin di devan fwon yo. Mwen fè fwon ou tankou dyaman, pi di pase wòch dife: pa pè yo, ni pa dekouraje devan figi yo, menm si yo se yon kay rebèl. Ezekyèl 3:3–9.
Ezekiel is directed to proclaim a message to the former covenant people as represented by the Protestants of Millerite history and the Laodicean Seventh-day Adventist church in the latter days. If he refuses to proclaim the message, the blood of those left unwarned will be upon him.
Yo bay Ezekyèl lòd pou l pwoklame yon mesaj bay ansyen pèp alyans lan, jan Pwotestan yo nan istwa mouvman milerit la ak legliz Advantis Setyèm Jou lawodiseyen an nan dènye jou yo reprezante l. Si li refize pwoklame mesaj la, san moun ki rete san avètisman yo ap sou tèt li.
Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me. When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul. Again, When a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand. Nevertheless if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul. Ezekiel 3:17–21.
Pitit lòm, mwen mete ou kòm yon veye sou kay Izrayèl la: se poutèt sa, tande pawòl ki soti nan bouch mwen, epi bay yo avètisman ki soti nan men mwen. Lè m di mechan an: Ou pral mouri sètènman; epi ou pa avèti l, ni ou pa pale pou avèti mechan an pou l kite move chemen li, pou sove lavi li; menm mechan sa a va mouri nan inikite li; men san li, m ap mande l nan men ou. Men, si ou avèti mechan an, epi li pa vire do bay mechanste li, ni li pa kite move chemen li, li va mouri nan inikite li; men ou delivre nanm pa ou. Ankò, lè yon moun jis vire do bay jistis li, epi li fè inikite, epi mwen mete yon wòch blokaj devan li, li va mouri: paske ou pa t avèti li, li va mouri nan peche li, epi jistis li te pratike yo p ap vin chonje; men san li, m ap mande l nan men ou. Men, si ou avèti moun jis la pou moun jis la pa peche, epi li pa peche, li va viv sètènman, paske li resevwa avètisman an; epi ou menm tou, ou delivre nanm pa ou. Ezekyèl 3:17–21.
In the first ‘eleven’ chapters of Ezekiel, he is shown the destruction of Jerusalem, illustrated by the visions by the river Chebar, the plain and Jerusalem. He is commissioned to proclaim a warning of the impending judgment upon Jerusalem. The warning message of the impending judgment upon Jerusalem is the warning given first to the Laodicean Seventh-day Adventist church. The warning identifies the judgment and rejection of God’s people in Jerusalem who do not possess the seal of God. The warning typified by Ezekiel is the warning of the soon-coming Sunday law.
Nan onz premye chapit Ezekyèl yo, yo montre l destriksyon Jerizalèm, jan vizyon bò larivyè Kebar la, plenn nan, ak Jerizalèm nan ilistre li. Yo bay li misyon pou l pwoklame yon avètisman konsènan jijman ki pral tonbe sou Jerizalèm. Mesaj avètisman konsènan jijman ki pral tonbe sou Jerizalèm nan se avètisman yo te bay an premye legliz Advantis Setyèm Jou Lawodiseyen an. Avètisman an idantifye jijman ak rejè pèp Bondye a nan Jerizalèm ki pa posede sele Bondye a. Avètisman Ezekyèl prefigure a se avètisman sou lwa dimanch ki prèt pou vini an.
In those first eleven chapters where these truths are set forth, Ezekiel is made dumb, and only speaks thereafter when God specifically opens his mouth, and this continues until the destruction of Jerusalem, when he again can speak.
Nan onz premye chapit sa yo kote verite sa yo prezante, Ezekyèl vin bèbè, epi apre sa li pale sèlman lè Bondye ouvri bouch li espesyalman; epi sa kontinye jouk destriksyon Jerizalèm, lè sa a li kapab pale ankò.
Then the spirit entered into me, and set me upon my feet, and spake with me, and said unto me, Go, shut thyself within thine house. But thou, O son of man, behold, they shall put bands upon thee, and shall bind thee with them, and thou shalt not go out among them: And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they are a rebellious house. But when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord God; He that heareth, let him hear; and he that forbeareth, let him forbear: for they are a rebellious house. Ezekiel 3:24–27.
Lè sa a, lespri a antre nan mwen, li mete m kanpe sou pye m, li pale avè m, li di m: Ale, fèmen tèt ou anndan lakay ou. Men ou menm, o pitit lèzòm, gade, y ap mete lyen sou ou, y ap mare ou avèk yo, epi ou p ap soti nan mitan yo. E m ap fè lang ou kole ak plafon bouch ou, pou w vin bèbè, epi pou w pa yon moun k ap repwoche yo; paske yo se yon kay rebèl. Men lè m va pale avè w, m ap louvri bouch ou, epi w ap di yo: Men sa Senyè Bondye a di: Moun ki tande, se pou l tande; epi moun ki refize, se pou l refize; paske yo se yon kay rebèl. Ezekyèl 3:24–27.
When Jerusalem fell, Ezekiel could once again speak.
Lè Jerizalèm te tonbe, Ezekyèl te kapab pale ankò.
And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. Now the hand of the Lord was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Ezekiel 33:21, 22.
Epi sa, nan douzyèm ane kaptivite nou an, nan dizyèm mwa a, sou senkyèm jou mwa a, yon moun ki te chape soti Jerizalèm vini kote m, li di: Vil la frape. Men, men Senyè a te sou mwen nan aswè, anvan sila a ki te chape a te vini; e li te louvri bouch mwen, jouk lè li rive kote m nan maten; bouch mwen te louvri, e mwen pa t bèbè ankò. Ezekyèl 33:21, 22.
The fall of Jerusalem represents the fall of the Laodicean Seventh-day Adventist church in the latter days. That fall occurs while those who were sealed in Jerusalem in chapter nine are then lifted up as the church triumphant. The Laodiceans within Jerusalem are taken out, and the one hundred and forty-four thousand are lifted up as the kingdom of glory is established. That kingdom of glory was typified by the establishment of the kingdom of grace at the cross. The kingdom of grace at the cross aligns with the kingdom of glory at the Sunday law, and those two kingdoms are placed into the sequence of prophetic history located in the book of Ezekiel. The first eleven chapters, when Ezekiel is placed within the context of the sanctuary, are about the purification of God’s church as His people change from the church militant, which is defined as being made up of wheat and tares, into the church triumphant, which is made up of the wheat offering of Pentecost.
Chit Jerizalèm nan reprezante chit legliz Advantis Setyèm Jou ki nan kondisyon Lawodise a nan dènye jou yo. Chit sa a fèt pandan moun yo te mete so sou yo nan Jerizalèm nan chapit nèf la vin elve antanke legliz triyonfan an. Yo retire moun Lawodise ki anndan Jerizalèm yo, epi yo elve san karannkat mil yo pandan wayòm glwa a ap etabli. Etablisman wayòm lagras la sou kwa a te sèvi kòm prefigirasyon wayòm glwa sa a. Wayòm lagras la sou kwa a koresponn ak wayòm glwa a nan moman lwa dimanch lan, epi de wayòm sa yo plase nan sekans istwa pwofetik ki nan liv Ezekyèl la. Lè yo mete liv Ezekyèl la nan kontèks sanktyè a, onz premye chapit yo pale de pirifikasyon legliz Bondye a pandan pèp Li a ap pase soti nan legliz militan an, yo defini kòm yon legliz ki fòme ak ble ak move zèb, pou l vin legliz triyonfan an, ki fòme ak ofrann ble Pannkòt la.
And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. Ezekiel 21:25–27.
Epi ou menm, chèf Izrayèl la ki mechan e ki derespekte sa ki sen, jou pa w la rive, lè inikite a pral rive nan bout li, Men sa Senyè a, Bondye a, di: Wete tiban an, epi retire kouwòn nan; bagay sa a p ap rete menm jan an ankò: leve sila ki ba a, epi bese sila ki wo a. M ap chavire l, chavire l, chavire l: e li p ap la ankò, jouk lè li vini, li menm ki gen dwa sou li; e m ap ba li li. Ezekyèl 21:25–27.
Zedekiah was the final king of Judah, and he is the “wicked prince of Israel, whose day is come” in the verses. Nebuchadnezzar was about to take Jerusalem and Zedekiah’s crown was to be removed by Babylon who would be overturned by the Medes and Persians, who would in turn be overturned by the Greeks, who would be overturned by Rome. The third overturning arrives at Rome, which is the history when the King “whose right it is” will receive the crown of the kingdom of grace at the setting up of that kingdom at the cross.
Sedesyas te dènye wa Jida a, e se li menm ki “move chèf pèp Izrayèl la, ki jou li rive” nan vèsè sa yo. Nebikadneza t ap pran Jerizalèm, epi kouwòn Sedesyas la te dwe retire pa Babilòn, ki t ap chavire pa Mèd ak Pès yo; apre sa, Mèd ak Pès yo t ap chavire pa Grèk yo; epi Grèk yo t ap chavire pa Wòm. Twazyèm chavireman an rive nan Wòm; se nan moman sa a nan listwa Wa a, “moun sa a ki gen dwa sou li,” pral resevwa kouwòn wayòm gras la lè wayòm sa a tabli sou kwa a.
“To the ‘profane wicked prince’ had come the day of final reckoning. ‘Remove the diadem,’ the Lord decreed, ‘and take off the crown.’ Not until Christ Himself should set up His kingdom was Judah again to be permitted to have a king. ‘I will overturn, overturn, overturn, it,’ was the divine edict concerning the throne of the house of David; ‘and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:25–27.” Prophets and Kings, 451.
“Pou ‘chèf mechan pwofan’ an, jou dènye jijman an te rive. ‘Retire tirà a,’ Senyè a te dekrete, ‘epi wete kouwòn nan.’ Se pa t avan Kris la menm t ap tabli wayòm pa li a, Jida t ap gen dwa ankò gen yon wa. ‘M ap ranvèse, ranvèse, ranvèse li,’ se te dekrè diven an konsènan twòn kay David la; ‘epi li p ap la ankò, jouk lè Sila a vini ki gen dwa sou li a; e m ap ba li li.’ Ezekiel 21:25–27.” Prophets and Kings, 451.
In the time of the latter rain, which began when the judgment of the living began on 9/11, Christ sets up His kingdom of glory.
Nan epòk lapli dènye sezon an, ki te kòmanse lè jijman moun vivan yo te kòmanse nan dat 9/11 la, Kris etabli wayòm glwa Li a.
“When the four angels let go, Christ will set up His kingdom.” Spalding and Magan, 3.
«Lè kat zanj yo lage, Kris la pral etabli wayòm li an.» Spalding and Magan, 3.
A period of preparation begins at 9/11, and at the Sunday law the glorious holy mountain is lifted up above all the hills and mountains.
Yon peryòd preparasyon kòmanse nan dat 9/11 la, epi nan moman lwa dimanch lan, mòn sen ki plen glwa a leve pi wo pase tout ti mòn yo ak tout mòn yo.
The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:1–3.
Pawòl Ezayi, pitit gason Amoz la, te wè konsènan Jida ak Jerizalèm. Epi, nan dènye jou yo, sa pral rive: mòn kay Senyè a pral tabli sou tèt mòn yo, e li pral leve pi wo pase ti mòn yo; e tout nasyon yo pral koule vin jwenn li. Anpil pèp pral vini, y ap di: Vini non, ann monte sou mòn Senyè a, nan kay Bondye Jakòb la; li pral anseye nou chemen li yo, e nou pral mache nan santye li yo; paske se soti nan Siyon lalwa a pral soti, e pawòl Senyè a soti Jerizalèm. Ezayi 2:1–3.
On 9/11, the winds were released and then restrained, thus marking the beginning of the setting up of the kingdom of Daniel two, that is represented as a rock cut out of the mountain that fills the whole earth.
Nan dat 11 septanm nan, van yo te lage epi apre sa yo te kenbe yo, konsa sa te make kòmansman etablisman wayòm Danyèl de a, ki reprezante tankou yon wòch yo te koupe soti nan mòn lan, e ki ranpli tout latè.
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Vizyon sa a te bay an 1847, lè te gen sèlman trè kèk nan frè Advantis yo ki t ap obsève Saba a; e pami sa yo, te gen sèlman kèk ki te panse obsèvans li te gen ase enpòtans pou trase yon liy ant pèp Bondye a ak moun ki pa kwè yo. Koulye a, akonplisman vizyon sa a kòmanse parèt. ‘Kòmansman tan detrès sa a,’ yo mansyone isit la, pa refere ak tan lè kalamite yo va kòmanse vide, men pito ak yon kout peryòd jis anvan yo vide, pandan Kris la nan sanktyè a. Nan tan sa a, pandan travay delivrans lan ap rive nan fen li, detrès ap vin sou tè a, e nasyon yo pral fache, men yo pral kenbe anba kontwòl pou yo pa anpeche travay twazyèm zanj lan. Nan tan sa a, ‘lapli dèyè a,’ oswa rafrechisman ki soti nan prezans Senyè a, pral vini pou bay fòs a vwa fò twazyèm zanj lan, epi prepare sen yo pou yo kanpe nan peryòd lè sèt dènye kalamite yo va vide.” Early Writings, 85.
Christ sets up His everlasting kingdom during the time of the latter rain, and His kingdom includes the kingdom of grace that was established at the cross and also His kingdom of glory at the Sunday law. Zedekiah to Babylon (1st kingdom), to Medo-Persia (2nd kingdom), to Greece (3rd kingdom) and on to pagan Rome (4th kingdom) identifies the history leading to the kingdom of grace. That history identifies a parallel historical sequence from Papal Rome (spiritual Babylon--5th kingdom), unto the United States (spiritual Medo-Persia--6th kingdom), unto the United Nations (spiritual Greece--7th kingdom) and on unto the threefold union of the dragon, the beast and false prophet, that together make up modern Rome (spiritual Rome--8th kingdom that is of the seven).
Kris tabli wayòm etènèl Li a pandan tan dènye lapli a, e wayòm Li a gen ladan l wayòm gras la ki te etabli sou kwa a, epi tou wayòm glwa Li a nan lwa dimanch lan. Sedechya rive Babilòn (1ye wayòm), rive Mèd ak Pès (2yèm wayòm), rive Lagrès (3yèm wayòm) epi kontinye rive Wòm payen (4yèm wayòm) idantifye istwa ki mennen nan wayòm gras la. Istwa sa a idantifye yon sekans istorik paralèl ki soti nan Wòm Papal (Babilòn espirityèl--5yèm wayòm), rive Etazini (Mèd ak Pès espirityèl--6yèm wayòm), rive Nasyonzini (Lagrès espirityèl--7yèm wayòm) epi kontinye rive nan inyon twa fwa a ant dragon an, bèt la ak fo pwofèt la, ki ansanm fòme Wòm modèn nan (Wòm espirityèl--8yèm wayòm ki soti nan sèt yo).
The triumph of that kingdom in Daniel two is represented by a rock, and God’s faithful are stones in the temple.
Viktwa wayòm sa a nan Danyèl de a reprezante pa yon wòch, epi fidèl Bondye yo se wòch nan tanp lan.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Nou menm tou, tankou wòch vivan, y ap bati nou pou nou vin yon kay espirityèl, yon prètriz sen, pou nou ofri sakrifis espirityèl ki akseptab devan Bondye pa mwayen Jezikri. 1 Pyè 2:5.
That everlasting kingdom triumphs over the kingdoms of the world and fills the entire world. In Ezekiel chapter forty to the end of his book, that same kingdom is represented as a temple which fills the world with the water of life.
Wayòm etènèl sa a ranpòte laviktwa sou wayòm mond lan e li ranpli lemonn antye. Nan Ezekyèl, depi chapit karant rive jouk nan fen liv li a, menm wayòm sa a reprezante tankou yon tanp ki ranpli lemonn ak dlo lavi a.
We will continue these things in the next article.
Nou pral kontinye bagay sa yo nan pwochen atik la.