The prophetic line which I am identifying as ‘the wheel of Josiah’ begins with the rebellion of ancient Israel as they rejected God as their king in 1097 BC. The first three kings (Saul, David and Solomon) are identified as reigning for forty years, from 1097 BC through to 977 BC. At Solomon’s death the rebellion of Jeroboam and the ten northern tribes finish the line of the first three kings, and begins a line of kings in both the northern and southern kingdoms.
Liy pwofetik m ap idantifye kòm “wou Josya a” kòmanse ak rebelyon ansyen Izrayèl la lè yo te rejte Bondye kòm wa yo an 1097 anvan Jezikri. Premye twa wa yo (Sòl, David ak Salomon) idantifye kòm moun ki te gouvène pandan karant ane chak, depi 1097 anvan Jezikri rive jouk 977 anvan Jezikri. Lè Salomon mouri, rebelyon Jewobowam ak dis tribi nan nò yo mete fen nan liy premye twa wa yo, epi li kòmanse yon liy wa ni nan wayòm nò a ni nan wayòm sid la.
The first three kings are a symbol of many truths, but one of the wheels of truth which they are connected to is the last three kings of Judah—Jehoiakim, Jehoiachin and Zedekiah, who in turn represent Cyrus, Darius and Artaxerxes. Cyrus, Darius and Artaxerxes in turn represent their three decrees reaching from 536 BC to 457 BC; who in turn represent the three angels of Revelation fourteen that arrive in 1798, April 19, 1844 and October 22, 1844, respectively. The history of the arrival of the three angels of Revelation fourteen is repeated to the very letter in the sealing time of the one hundred and forty-four thousand, thus identifying that the prophetic line that begins with the anointing of Saul as king reaches its conclusion when the church triumphant is anointed at the soon-coming Sunday law. The line includes the wheel of king Josiah, that reaches back to Jeroboam’s rebellion of Bethel and Dan in 977 BC.
Twa premye wa yo se yon senbòl anpil verite, men youn nan wou verite yo ak ki yo konekte se twa dènye wa Jida yo—Jojakim, Jojakin ak Sedesyas—ki, pa yo menm, reprezante Siris, Dariyis ak Atagzèsès. Siris, Dariyis ak Atagzèsès, pa yo menm ankò, reprezante twa dekrè pa yo yo ki pwolonje depi 536 anvan Jezikri rive 457 anvan Jezikri; e sa yo, pa yo menm, reprezante twa zanj Revelasyon katòz la ki rive, youn apre lòt, an 1798, 19 avril 1844, ak 22 oktòb 1844. Istwa arive twa zanj Revelasyon katòz la repete jiska nan pi piti detay pandan tan sele san karannkat mil yo, konsa sa idantifye ke liy pwofetik ki kòmanse ak wen Sayil kòm wa a rive nan konklizyon li lè legliz triyonfan an wen nan lwa dimanch ki pral vini byento a. Liy la gen ladan l wou wa Jozyas la, ki remonte rive jouk rebelyon Jewoboram lan nan Betèl ak Dann an 977 anvan Jezikri.
Twenty-two
Venndeux
Jeroboam possesses the symbolism of twenty-two, for he reigned for twenty-two years, thus tying his witness into the history represented by twenty-two, which is a symbol of the combination of Divinity with humanity as illustrated by Daniel’s marah vision in the twenty-second day, and the number two hundred and twenty, of which, the number twenty-two is a tithe.
Jeroboam gen senbolis vennnde, paske li te gouvènen pandan vennnde ane; konsa li mare temwayaj li ak istwa vennnde a reprezante, ki se yon senbòl konbinezon Divinite ak limanite, jan vizyon marah Danyèl la montre sa nan vennndezyèm jou a, ansanm ak nonm de san venn lan, kote vennnde se ladim li.
And the days which Jeroboam reigned were two and twenty years: and he slept with his fathers, and Nadab his son reigned in his stead. 1 Kings 14:20.
E jou Jeroboram te wa a li menm li te gouvènen yo te vennde zan; epi li dòmi avèk zansèt li yo, epi Nadab, pitit gason li a, te gouvènen nan plas li. 1 Wa 14:20.
The ‘at-One-Ment,’ representing the combination of Divinity and humanity is the work of Christ that began on October 22, or the tenth month (Gregorian); ten time twenty-two equals two hundred and twenty. Jeroboam set up counterfeit altars at both Bethel and Dan, and is therefore a symbol of the counterfeit worship of Sunday in connection with the combination of church (Bethel: meaning church) and state (Dan: meaning judgment).
‘Ekspyasyon an,’ ki reprezante inyon Divinite ak limanite, se travay Kris la ki te kòmanse nan dat 22 oktòb, oswa nan dizyèm mwa a (gregoryen); dis fwa venn-de egal de-san-ven. Jewoboram te leve lotèl kontrefè ni nan Betèl ni nan Dann, e konsa li se yon senbòl adorasyon kontrefè dimanch lan an rapò ak konbinezon legliz la (Betèl: ki vle di legliz) ak leta a (Dann: ki vle di jijman).
Then Jeroboam built Shechem in mount Ephraim, and dwelt therein; and went out from thence, and built Penuel. And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:25–33.
Lè sa a, Jewoboram bati Sichèm nan mòn Efrayim, epi li rete ladan l; apre sa li soti la, li bati Penyèl. Epi Jewoboram di nan kè li: Kounye a, wayòm nan pral tounen nan kay David la. Si pèp sa a monte pou l ofri sakrifis nan kay Senyè a, nan Jerizalèm, lè sa a kè pèp sa a pral tounen ankò bay chèf yo a, anver Wobowam, wa Jida a; y ap touye m, epi y ap retounen kot Wobowam, wa Jida a. Se poutèt sa wa a pran konsèy, li fè de ti towo bèf an lò, epi li di yo: Li twòp pou nou monte Jerizalèm; men bondye pa w yo, O Izrayèl, ki te fè w monte soti nan peyi Lejip la. Li mete youn nan Bètèl, epi lòt la li mete nan Dann. Bagay sa a vin tounen yon peche; paske pèp la te ale adore devan youn nan yo, jouk Dann. Epi li fè yon kay wo plas yo, epi li fè prèt pami moun ki pi ba nan pèp la, moun ki pa t nan pitit Levi yo. Epi Jewoboram tabli yon fèt nan uityèm mwa a, sou kenzyèm jou mwa a, menm jan ak fèt ki te nan Jida a, epi li ofri sou lotèl la. Se konsa li te fè nan Bètèl, li t ap sakrifye bay ti towo bèf li te fè yo; epi li mete nan Bètèl prèt wo plas yo li te fè yo. Konsa li ofri sou lotèl li te fè nan Bètèl la sou kenzyèm jou uityèm mwa a, nan mwa li te envante nan pwòp kè pa l; epi li tabli yon fèt pou pitit Izrayèl yo; epi li ofri sou lotèl la, epi li boule lansan. 1 Wa 12:25–33.
In the foundational history of the ten northern tribes, there was a rebellion that had been typified by Israel's rejection of God as king, and also by the rebellion of Aaron and the golden calf. Aaron’s rebellion was at the foundational history of ancient Israel and Jeroboam’s was at the foundational history of the ten northern tribes. “Line upon line” Aaron, as a high priest represents the church and Jeroboam as king, represents the state. Those two foundational rebellions are a line that includes the foundational rebellion of the people of Israel in desiring a human king.
Nan istwa fondamantal dis tribi nò yo, te gen yon rebelyon ki te deja tipifye pa rejè Izrayèl te fè kont Bondye kòm wa, epi tou pa rebelyon Arawon ak ti bèf an lò a. Rebelyon Arawon an te nan istwa fondamantal ansyen Izrayèl la, epi pa Jewoboram nan te nan istwa fondamantal dis tribi nò yo. “Liy sou liy”, Arawon, kòm gran prèt, reprezante legliz la, epi Jewoboram, kòm wa, reprezante leta. De rebelyon fondamantal sa yo fòme yon liy ki gen ladan l rebelyon fondamantal pèp Izrayèl la lè yo te vle gen yon wa imen.
490
490
There are three periods of four hundred and ninety years in the sacred history that is represented in the book of Ezekiel, and one was associated with the kings, the other with the sanctuary and the other with the host. Those three periods align with the rebellion of Aaron, (the sanctuary), Saul (the host) and Jeroboam (the king). Of the three symbols of prophet, priest and king, it is king Saul who is identified as prophesying, and Aaron was the priest, and Jeroboam was the king.
Gen twa peryòd katsan katrevendis ane nan istwa sakre a ki reprezante nan liv Ezekyèl la, e youn te asosye ak wa yo, lòt la ak sanktyè a, epi lòt la ak lame a. Twa peryòd sa yo aliyen ak rebelyon Arawon an (sanktyè a), Sayil (lame a), ak Jewoboram (wa a). Pami twa senbòl pwofèt, prèt ak wa, se wa Sayil yo idantifye kòm moun k ap pwofetize; Arawon te prèt la, epi Jewoboram te wa a.
And it came to pass, when all that knew him beforetime saw that, behold, he prophesied among the prophets, then the people said one to another, What is this that is come unto the son of Kish? Is Saul also among the prophets? And one of the same place answered and said, But who is their father? Therefore it became a proverb, Is Saul also among the prophets? 1 Samuel 10:11, 12.
Epi sa te rive, lè tout moun ki te konnen l depi anvan yo wè li t ap pwofetize nan mitan pwofèt yo, pèp la di youn ak lòt: Ki sa sa ye ki rive pitit gason Kis la? Èske Sayil tou pami pwofèt yo? Epi youn nan menm kote a reponn, li di: Men, kiyès ki papa pa yo? Se poutèt sa sa vin tounen yon pwovèb: Èske Sayil tou pami pwofèt yo? 1 Samyèl 10:11, 12.
The church triumphant consists of a thirty-year old prophet, a thirty-year old priest and a thirty-year old king, represented by Ezekiel who began in the thirtieth year, Joseph who began his service in the thirtieth year and king David who began to reign in his thirtieth year. The church triumphant is represented in the last eight chapters of the book of Ezekiel as the temple that fills the earth, and the church triumphant is Philadelphia, which is the eighth church that is of the seven.
Legliz triyonfan an konpoze de yon pwofèt ki gen trant an, yon prèt ki gen trant an, ak yon wa ki gen trant an, jan Ezekyèl reprezante li, li menm ki te kòmanse nan trantyèm ane a; Jozèf, ki te kòmanse sèvis li nan trantyèm ane li; ak wa David, ki te kòmanse gouvène nan trantyèm ane li. Legliz triyonfan an reprezante nan uit dènye chapit liv Ezekyèl la kòm tanp ki ranpli tout tè a, epi legliz triyonfan an se Filadèlfi, ki se wityèm legliz la ki sòti nan sèt yo.
The prophetic line of Josiah that began in 977 BC ends at the soon-coming Sunday law. The purification and sealing of the one hundred and forty-four thousand that began on December 31, 2023, began when Michael descended to resurrect the two witnesses of Revelation eleven. 2023 arrived twenty-two years after September 11, 2001, just as the Alien and Sedition Acts of 1798 arrive twenty-two years after the Declaration of Independence in 1776. Jeroboam’s twenty-two-year reign began in 977 BC when the prophecy of Josiah was set forth. At that time the disobedient prophet of 1 Kings chapter thirteen, confronted Jeroboam’s apostasy just as Moses confronted Aaron’s apostasy, and Samuel confronted the host who desired a king. Those confrontations against foundational apostasies represented by the message of the disobedient prophet, Moses and Samuel represent the loud cry of the third angel at the Sunday law. It is the warning message proclaimed by the ensign, which is represented in the history of Jeroboam as the prediction of Josiah accompanied with a “sign.”
Liy pwofetik Jozyas ki te kòmanse an 977 anvan Jezikri fini nan lwa dimanch ki pral vini byento a. Pirifikasyon ak sele san karannkat mil yo, ki te kòmanse nan 31 desanm 2023, te kòmanse lè Mikaèl te desann pou resisite de temwen yo nan Revelasyon onz. Ane 2023 te rive vennnde ane apre 11 septanm 2001, menm jan Lwa sou Etranje ak Sedisyon yo an 1798 rive vennnde ane apre Deklarasyon Endepandans lan an 1776. Rèy Jeroboram ki te dire vennnde ane te kòmanse an 977 anvan Jezikri, lè pwofesi Jozyas la te pwoklame. Lè sa a, pwofèt dezobeyisan an nan 1 Wa chapit trèz la te konfwonte apostazi Jeroboram nan, menm jan Moyiz te konfwonte apostazi Arawon an, epi Samyèl te konfwonte lame ki te vle yon wa. Konfwontasyon sa yo kont apostazi fondamantal yo, jan mesaj pwofèt dezobeyisan an, Moyiz ak Samyèl reprezante yo, reprezante gran kri twazyèm zanj lan nan lwa dimanch la. Se mesaj avètisman drapo a pwoklame, ki reprezante nan istwa Jeroboram nan kòm prediksyon Jozyas la ki te akonpaye avèk yon “siy.”
And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him.
Epi, gade, yon nonm Bondye soti Jida pa pawòl Seyè a rive Betèl; epi Jewoboram te kanpe bò lotèl la pou l boule lansan. Epi li rele kont lotèl la dapre pawòl Seyè a, li di: O lotèl, lotèl, men sa Seyè a di: Gade, yon pitit gason pral fèt nan kay David la, se Jozyas y ap rele l; epi sou ou li pral ofri prèt tanp zidòl yo ki boule lansan sou ou, epi y ap boule zo moun sou ou. Menm jou sa a li bay yon siy, li di: Men siy Seyè a pale a: Gade, lotèl la pral fann, epi sann ki sou li yo pral vide atè. Epi sa rive, lè wa Jewoboram tande pawòl nonm Bondye a, ki te rele kont lotèl ki nan Betèl la, li lonje men l soti sou lotèl la, li di: Mete men sou li. Men men li te lonje kont li a vin chèch, konsa li pa t kapab rale l tounen bò kote l ankò.
The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:1–10.
Lotèl la menm te fann, epi sann yo te vide soti sou lotèl la, dapre siy nonm Bondye a te bay pa pawòl Senyè a. Epi wa a pran lapawòl, li di nonm Bondye a: Tanpri, sipliye devan fas Senyè a, Bondye pa w la, epi lapriyè pou mwen, pou men m ka retounen vin geri ankò. Epi nonm Bondye a te sipliye Senyè a, e men wa a te retounen ba li ankò, e li te vin tankou li te ye anvan an. Epi wa a di nonm Bondye a: Vini lakay mwen, refè fòs ou, e m ap ba ou yon rekonpans. Men nonm Bondye a di wa a: Menm si ou ta ban m mwatye nan kay ou, mwen pa ta antre avèk ou; mwen p ap manje pen ni bwè dlo nan kote sa a; paske se konsa li te kòmande m pa pawòl Senyè a, li di: Pa manje pen, ni bwè dlo, ni pa retounen pa menm chemen ou te vini an. Konsa li pati pa yon lòt chemen, epi li pa t retounen pa chemen li te vini Betèl la. 1 Wa 13:1–10.
The prophet’s refusal to eat with Jeroboam in spite of the offer of “half thine house” aligns with Herod’s promise to Salome of half of his kingdom.
Refi pwofèt la te fè pou l manje ak Jewobowam, malgre òf “mwatye kay ou a”, ann amoni ak pwomès Ewòd te fè Salome pou mwatye wayòm li a.
And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee; And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. Mark 6:21–24.
Epi lè yon jou favorab te rive, kote Ewòd, nan jou anivèsè nesans li, te fè yon resepsyon pou gran chèf li yo, pou kòmandan yo, ak pou notab Galile yo; epi lè pitit fi Ewodyad sa a te antre, li danse, e li te fè Ewòd ansanm ak sila yo ki te chita avè l yo plezi, wa a di jèn fi a: Mande m kèlkeswa sa ou vle, epi m ap ba ou li. Epi li sèmante l, li di: Kèlkeswa sa ou mande m, m ap ba ou li, menm jiska mwatye nan wayòm mwen an. Epi li soti, li di manman li: Kisa pou m mande? Epi li di: Tèt Jan Batis la. Mak 6:21–24.
Herod’s pledge of half his kingdom took place at his birthday. Herod is a symbol of Rome, and the ten kings of Revelation seventeen are typified by the tenfold division of Rome in Daniel chapter seven, and the ten toes of chapter two. His birthday is marked when the sixth kingdom is replaced by the seventh kingdom at the Sunday law, and in this sense, it is the birthday of the United Nations as the seventh kingdom of Bible prophecy. At the soon-coming Sunday law, the ten kings, represented by Jeroboam’s ten northern tribes, agree to give their kingdom to the beast for one hour in Revelation ‘seventeen’.
Pwomès Ewòd pou l bay mwatye wayòm li te fèt nan jou anivèsè nesans li. Ewòd se yon senbòl Wòm, e dis wa ki nan Revelasyon disèt yo se tipifikasyon divizyon Wòm an dis pati nan Danyèl chapit sèt la, ansanm ak dis zòtèy chapit de a. Yo make jou nesans li lè sizyèm wayòm nan ranplase pa setyèm wayòm nan nan lwa dimanch lan, e nan sans sa a, se jou nesans Nasyonzini kòm setyèm wayòm pwofesi biblik la. Nan lwa dimanch ki prèt pou vini an, dis wa yo, jan dis tribi nò Jeroboram yo reprezante yo, dakò bay wayòm yo bay bèt la pou yon èdtan nan Revelasyon “disèt”.
For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:17.
Paske Bondye mete nan kè yo pou yo akonpli volonte li, pou yo dakò, epi pou yo bay wayòm pa yo a bay bèt la, jouk lè pawòl Bondye yo va akonpli. Revelasyon 17:17.
Before we take up Ezekiel’s prophecy of chapter four, we will identify the ‘thirteen’ times Ezekiel directly identifies a date. Those thirteen waymarks break down generally between the world and God’s people. The world represented by Egypt is placed into a direct date six times, and Tyre is addressed once, and the other six times Jerusalem is the subject. The book begins in 592 BC which is the thirtieth year of the seventeenth Jubilee cycle and verse one of chapter forty of Ezekiel identifies October 22, 573 BC as the end of the cycle. The Jubilee cycle represents the sealing time of the one hundred and forty-four thousand from 9/11 unto the soon-coming Sunday law, which in turn is represented in a fractal of that very history from December 31, 2023 unto the soon-coming Sunday law. Both periods were typified by August 11, 1840 unto October 22, 1844.
Anvan nou abòde pwofesi Ezekyèl ki nan chapit kat la, n ap idantifye trèz fwa Ezekyèl bay yon dat dirèkteman. Trèz repè sa yo, an jeneral, divize ant lemonn ak pèp Bondye a. Lemonn nan, ke Ejip reprezante, plase sou yon dat dirèk sis fwa, epi Tir jwenn adrès yon fwa; lòt sis fwa yo, se Jerizalèm ki sijè a. Liv la kòmanse an 592 anvan Jezikri, ki se trantyèm ane disetyèm sik Jibile a, epi vèsè youn nan chapit karant Ezekyèl la idantifye 22 oktòb 573 anvan Jezikri kòm fen sik la. Sik Jibile a reprezante tan sele san karant-kat mil yo depi 11/9 jouk rive nan lwa dimanch ki prèt pou vini an, ki, an retou, reprezante nan yon fraktal menm istwa sa a depi 31 desanm 2023 jouk rive nan lwa dimanch ki prèt pou vini an. Toude peryòd yo te tipifye pa 11 out 1840 jouk rive nan 22 oktòb 1844.
On August 11, 1840 no less a personage than Jesus Christ descended as the mighty angel of Revelation ten who brought a little book that God’s people were to take and eat. The same angel again descended at 9/11 to mark the beginning of the sealing time. The same angel descended on December 31, 2023 to resurrect the two witnesses who had been slain in the street of that great city of Sodom and Egypt, where also the Lord was crucified. That descent marked the closing period of the sealing time. Within the fractal period of December 31, 2023 unto the Sunday law, Ezekiel the priest is given a vision of the temple in heaven. At that time, he is made dumb and only speaks when God commands him to do so. His condition lasts until the soon-coming Sunday law, represented by the destruction of Jerusalem.
Nan dat 11 out 1840, se pa t yon moun nenpòt ki moun, men Jezi Kris menm, ki te desann kòm zanj vanyan sòlda nan Revelasyon dis la, ki te pote yon ti liv pèp Bondye a te dwe pran pou yo manje. Menm zanj sa a te desann ankò nan 9/11 pou make kòmansman tan sele a. Menm zanj sa a te desann nan dat 31 desanm 2023 pou resisite de temwen yo ki te mouri nan lari gran vil sa a, Sodòm ak Lejip, kote tou Senyè a te kloure sou kwa a. Desant sa a te make peryòd fèmti tan sele a. Anndan peryòd fraktal ki soti 31 desanm 2023 rive jis nan lwa dimanch lan, Ezekyèl, prèt la, resevwa yon vizyon tanp ki nan syèl la. Nan moman sa a, li vin bèbè, epi li pale sèlman lè Bondye ba li lòd pou l fè sa. Kondisyon sa a dire jiska lwa dimanch ki prèt pou vini an, ki reprezante pa destriksyon Jerizalèm.
As with John, Ezekiel is commanded to take the book that was in the descending angel’s hand in Revelation ten, and also told to eat the book of lamentation, mourning and woe.
Menm jan ak Jan, yo bay Ezekyèl lòd pou l pran liv ki te nan men zanj ki t ap desann lan nan Revelasyon dis la, epi yo di l tou pou l manje liv dèy, plenn, ak malè a.
But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Ezekiel 2:8–10.
Men ou menm, pitit lòm, tande sa m ap di ou; pa fè rebèl tankou kay rebèl sa a: louvri bouch ou, epi manje sa m ap ba ou a. Epi lè m gade, men yon men te lonje vin jwenn mwen; epi gade, te gen yon woulo liv ladan l; Epi li louvri l devan mwen; li te ekri anndan kou deyò: e sa ki te ekri ladan l se te lamantasyon, dèy, ak malè. Ezekyèl 2:8–10.
The message is represented as a threefold message, thus typifying the message of the three angels of Revelation fourteen. It is therefore the sealing message of the third angel that seals those within Jerusalem who are lamenting and mourning the sin of the church and the land as represented in chapter nine of Ezekiel and chapter seven of Revelation.
Mesaj la reprezante kòm yon mesaj twa fwa, konsa li tipifye mesaj twa zanj yo nan Revelasyon katòz. Se poutèt sa, se mesaj sele twazyèm zanj lan ki sele moun ki anndan Jerizalèm yo, ki ap plenn ak kriye poutèt peche legliz la ak peyi a, jan sa reprezante nan chapit nèf Ezekyèl la ak chapit sèt Revelasyon an.
And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer’s inkhorn by his side; And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. Ezekiel 9:3, 4.
Epi laglwa Bondye Izrayèl la te monte soti anlè cheriben an, kote li te ye a, rive sou papòt kay la. Epi li rele nonm ki te abiye ak twal len an, ki te gen ekritiè li bò kote l; Epi Senyè a di li: Pase nan mitan vil la, nan mitan Jerizalèm, epi mete yon mak sou fwon moun ki ap plenn epi ki ap kriye poutèt tout abominasyon ki ap fèt nan mitan li. Ezekyèl 9:3, 4.
Those who receive the seal are mourning for the sins of the church and the sins of the land, and Ezekiel’s testimony is woven upon the history of Jerusalem and Egypt, symbols of the church and the world.
Moun ki resevwa sele a ap plenn pou peche legliz la ak peche peyi a, epi temwayaj Ezekyèl la tise sou istwa Jerizalèm ak Lejip, senbòl legliz la ak lemonn.
“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world. …
“Ledven pie a pa pèdi tout pouvwa li nèt. Nan tan kote danje ak dekourajman legliz la rive nan pi gwo mezi yo, ti gwoup la ki kanpe nan limyè a va ap soupiye ak kriye poutèt abominasyon ki ap fèt nan peyi a. Men, se sitou an favè legliz la lapriyè yo va monte, paske manm li yo ap aji dapre fason lemonn. …”
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 209, 210.
“Kòmandman an se: ‘Pase nan mitan lavil la, nan mitan Jerizalèm, epi mete yon mak sou fwon mesye yo k ap soupi e k ap kriye poutèt tout abominasyon ki fèt nan mitan li.’ Moun sa yo ki t ap soupi, ki t ap kriye yo, te konn pwoklame pawòl lavi yo; yo te repwoche, yo te konseye, epi yo te sipliye. Gen kèk ki t ap dezonore Bondye ki te repanti epi ki te imilye kè yo devan Li. Men, laglwa Senyè a te kite Izrayèl; byenke anpil moun te toujou kontinye ak fòm relijyon yo, puisans ak prezans Li te manke.” Testimonies, volim 5, 209, 210.
In the context of the book of lamentations, mourning and woe typifying the three angels of Revelation fourteen, the lamentations and mourning are the first and second angels, and the third is the message of woe, a symbol of the east wind that is held in check by the four restraining angels of Revelation seven.
Nan kontèks liv Lamantasyon an, dèy ak malè ki sèvi kòm tip twa zanj Revelasyon katòz yo, lamantasyon yo ak dèy la se premye ak dezyèm zanj yo, epi twazyèm nan se mesaj malè a, yon senbòl van lès la ke kat zanj k ap kenbe yo nan Revelasyon sèt ap anpeche.
Egypt
Ejip
In the book of Ezekiel, there are thirteen dates referenced. The first of the Egypt set of dates is Ezekiel 29:1, and it represented 587 BC.
Nan liv Ezekyèl la, gen trèz dat yo mansyone. Premye dat nan seri dat sou Lejip la se Ezekyèl 29:1, e li te reprezante ane 587 anvan Jezikri.
In the tenth year, in the tenth month, in the twelfth day of the month, the word of the Lord came unto me, saying, Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:1–3.
Nan dizyèm ane a, nan dizyèm mwa a, nan douzyèm jou mwa a, pawòl Seyè a te vin jwenn mwen, li di: Pitit lòm, vire figi ou kont Farawon, wa peyi Lejip la, epi pwofetize kont li, ak kont tout peyi Lejip la. Pale, epi di: Men sa Senyè Bondye a di: Gade, mwen kont ou, Farawon, wa peyi Lejip la, gwo dragon ki kouche nan mitan rivyè li yo, li menm ki di: Rivyè mwen an se pou mwen, e se mwen menm ki fè li pou tèt mwen. Ezekyèl 29:1–3.
587 BC is the year of the siege, which began one and a half years before the destruction of Jerusalem. At that time Ezekiel proclaims that God would overthrow Egypt, and that the overthrow would demonstrate to God’s people their foolishness for trusting in the dragon of Egypt. By the end of the chapter a pronouncement is made that Egypt would be given to Babylon, thus identifying when the ten kings give their seventh kingdom of Bible prophecy to modern Babylon—the eighth kingdom that is of the seven. That prophecy was fulfilled ‘seventeen’ years later in 571 BC as set forth at the end of the chapter. Chapter 29 therefore contains the first and the last reference of dating associated with Egypt.
587 av. J.-C. se ane syèj la, ki te kòmanse yon ane edmi anvan destriksyon Jerizalèm. Nan epòk sa a, Ezekyèl pwoklame ke Bondye t apral ranvèse Ejip, e ke ranvèsman sa a t ap demontre bay pèp Bondye a foli yo dèske yo te mete konfyans yo nan dragon Ejip la. Nan fen chapit la, yo fè yon pwononsyasyon ke Ejip t ap bay Babilòn, konsa sa idantifye ki lè dis wa yo bay setyèm wayòm pwofesi biblik la bay Babilòn modèn nan—wityèm wayòm nan ki soti nan sèt yo. Pwofesi sa a te akonpli ‘disèt’ ane pi ta, an 571 av. J.-C., jan sa tabli nan fen chapit la. Se poutèt sa, chapit 29 genyen premye ak dènye referans datasyon ki asosye ak Ejip.
And it came to pass in the seven and twentieth year, in the first month, in the first day of the month, the word of the Lord came unto me, saying, Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it: Therefore thus saith the Lord God; Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army. I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord God. In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:17–21.
Epi sa te rive nan vennsetyèm ane a, nan premye mwa a, nan premye jou mwa a, pawòl Seyè a vin jwenn mwen, li di: Pitit lòm, Nebikadretsa, wa Babilòn nan, te fè lame li a rann yon gwo sèvis kont Tir; tout tèt te vin chòv, epi tout zepòl te dekale po; men li pa t jwenn okenn salè, ni lame li a tou, nan men Tir, pou sèvis li te rann kont li a. Se poutèt sa, men sa Senyè Bondye a di: Gade, m ap bay peyi Ejip la bay Nebikadretsa, wa Babilòn nan; li pral pran foul moun li yo, li pral pran piyaj li, li pral pran predasyon li; e sa pral sèvi kòm salè pou lame li a. Mwen ba li peyi Ejip la pou travay li te fè kont li a, paske se pou mwen yo te travay, se sa Senyè Bondye a di. Nan jou sa a, m ap fè kòn kay Izrayèl la pouse; epi m ap ba ou ouvèti bouch nan mitan yo; epi y ap konnen se mwen menm ki Seyè a. Ezekyèl 29:17–21.
The twentieth year in the first month in the first day of verse seventeen represents the last date of the thirteen dates in Ezekiel, and it is the only date that falls after October 22, 573 BC. It represents when the king of the north in Daniel eleven verses forty-two and forty-three is given Egypt, as well as the point when the ten kings give their seventh kingdom to the eighth kingdom that is of the seven. It is fulfilled when the “horn of the house of Israel” buds forth. In Isaiah Israel buds in the day of the east wind.
Ventyèm ane a, nan premye mwa a, nan premye jou a nan vèsè disèt, reprezante dènye dat pami trèz dat yo nan Ezekyèl, e se sèl dat ki tonbe apre 22 oktòb 573 anvan Jezikri. Li reprezante moman kote wa nò a nan Dànyèl onz, vèsè karant-de ak karant-twa, resevwa Ejip, ansanm ak pwen kote dis wa yo bay setyèm wayòm pa yo a bay wityèm wayòm nan ki sòti nan sèt yo. Li akonpli lè “kòn kay Izrayèl la” kòmanse boujonnen. Nan Ezayi, Izrayèl boujonnen nan jou van lès la.
He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Isaiah 27:8.
Li pral fè sila yo ki soti nan Jakòb pran rasin; Izrayèl pral fleri epi boujonnen, epi li pral ranpli tout latè ak fwi. Ezayi 27:8.
When Ezekiel 29:17 is fulfilled, and the dragon of Egypt is given to the papal beast at the soon-coming Sunday law the latter rain will be poured out without measure upon Israel. That rain began on 9/11 as a sprinkling as typified by Christ breathing upon His disciples after He descended to earth after He had ascended to His Father following His resurrection.
Lè Ezekyèl 29:17 va akonpli, epi dragon peyi Lejip la va remèt bay bèt papal la nan lwa dimanch k ap vini talè a, dènye lapli a va vide san mezi sou Izrayèl. Lapli sa a te kòmanse 11/9 kòm yon ti degoutman, jan sa te prefigire lè Kris la te soufle sou disip Li yo apre Li te desann sou tè a, apre Li te monte bò kote Papa Li apre rezirèksyon Li.
“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.
“Zak Kris la lè l te soufle sou disip li yo Sentespri a, epi lè l te ba yo lapè li a, te tankou kèk ti gout devan gwo lapli abondan ki t ap bay nan jou Pannkòt la.” Spirit of Prophecy, volim 3, 243.
Ezekiel’s prediction of the fall of Egypt was proclaimed in 587 BC, the year of the siege, and ‘seventeen’ years later the prediction was fulfilled. It is fulfilled in the period represented by the number ‘seventeen,’ thus representing the hidden history of verse forty of Daniel eleven. It is to be fulfilled during the sealing time of the one hundred and forty-four thousand which is portrayed in chapter nine of Ezekiel. In the sealing time the latter rain is poured out, first as a sprinkling at 9/11 and then a full outpouring at the Sunday law. It is fulfilled according to Isaiah in the “day of the east wind,” and Islam is the east wind, and Islam is the third “woe.” The message Ezekiel was to eat was a threefold message, of which the third part was the message of woe.
Pwofesi Ezekyèl la konsènan tonbe Lejip la te pwoklame an 587 av. J.-K., ane syèj la, epi disèt ane apre, pwofesi a te akonpli. Li akonpli nan peryòd ki reprezante pa nimewo “disèt” la, konsa li reprezante listwa kache vèsè karant nan Danyèl onz. Li dwe akonpli pandan tan seleman san karant-kat mil yo, jan sa dekri nan chapit nèf Ezekyèl la. Nan tan seleman an, dènye lapli a vide, dabò kòm yon vaporizasyon nan 9/11 epi ansuit kòm yon vide total nan lwa dimanch la. Dapre Ezayi, li akonpli nan “jou van lès la,” epi Islam se van lès la, e Islam se twazyèm “malè” a. Mesaj Ezekyèl te dwe manje a se te yon mesaj twa fwa, e twazyèm pati ladan l te mesaj malè a.
Ezekiel’s thirteen dated messages were set forth in connection with Jerusalem, Egypt and Tyre. They were all addressing rebellion as represented by the number "thirteen."
Trèz mesaj Ezèkiel yo ki te gen dat yo te prezante an rapò ak Jerizalèm, Ejip ak Tir. Yo tout t ap adrese rebelyon jan nimewo “trèz” la reprezante l.
We will continue to consider the dating of Ezekiel in the next article.
Nou pral kontinye egzamine datasyon Ezekyèl la nan atik k ap vini an.