Ezekiel represents those who have had a work of instruction accomplished for them by the Lion of the tribe of Judah, and His basic instruction is “line upon line.”
Ezekieli huwakilisha wale ambao wamefanyiwa kazi ya mafundisho na Simba wa kabila la Yuda, na mafundisho yake ya msingi ni “mstari juu ya mstari.”
To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:12, 13.
Avo ndivho a tshi ri, Hezwi ndi hone u awela he na nga awedza ngaho o netaho; nahone hezwi ndi hone u dovha hafhu mbilu: naho zwo ralo, a vho ngo funa u pfa. Fhedzi ipfi ḽa Murena ḽo vha khavho mulayo nṱha ha mulayo, mulayo nṱha ha mulayo; mutaladzi nṱha ha mutaladzi, mutaladzi nṱha ha mutaladzi; hafha zwiṱuku, na henefho zwiṱuku; uri vha kone u ṱuwa, vha we nga murahu, vha vunyea, vha fariwe nga mufhamu, nahone vha fariwe. Yesaya 28:12, 13.
Currently the Lion of the tribe of Judah is opening up the book of Ezekiel. We are informed that Ezekiel is a priest in the thirtieth year, whether “thirty” represents his symbolic age as a priest, or the thirtieth year in the prophetic line that began at Josiah’s Great Passover. The final priesthood of the latter days is the one hundred and forty-four thousand, and the ancient literal histories typify a symbolic history in the latter days.
Hano Omunyama w’Olulyo lwa Yuda ari kushuurura ekitabo kya Ezekieli. Nitutegeezibwa ngu Ezekieli ni kahona omu mwaka ogw’ashatu, yaaba “ashatu” n’ekimanyiso ky’obukuru bwe nka kahona, oba omwaka ogw’ashatu omu lunyiriri lw’obunabi olwatandikiire aha Kuhingurwaho Kwingi kwa Yosiya. Obukahona obw’enkomerero obw’eby’omu biro by’enkomerero ni bamwe n’enkumi makumi ana na nnya, kandi ebyafaayo eby’edda eby’amazima biraga nk’ekifaananyi ky’ebyafaayo eby’akabonero omu biro by’enkomerero.
But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. Isaiah 61:6.
Lelo ndwimu mwitikwa makuhani a Bwana; andu makemwita atumishi a Ngai witũ; mwikaly’a utheo wa mataifa, na mũ nyĩsyo yao mwikekuma. Isaia 61:6.
Ezekiel is a symbol of God’s people in the latter days–the sacred history which every prophetic testimony identifies. That sacred history is the movement of the third angel, which was especially typified by the movement of the first angel in 1840. The movement of the first angel was the alpha angel of the three angels and the third is the omega angel. Ezekiel is therefore aligned with Peter in the sealing time of the one hundred and forty-four thousand. The symbolic history both Peter and Ezekiel are located at, is represented as the history Panium.
ئێزقیێل ھێمای گەلی خودایە لە ڕۆژانی دواوەدا—ئەو مێژوویە پیرۆزەی کە هەموو شایەتییە پێغەمبەرییەکان ناساندنی دەکەن. ئەو مێژوویە پیرۆزە جووڵەی فریشتەی سێیەمە، کە بە شێوەیەکی تایبەت لە جووڵەی فریشتەی یەکەمدا لە ساڵی 1840 نموونەکرا. جووڵەی فریشتەی یەکەم فریشتەی ئەلفای ئەو سێ فریشتەیە بوو، و سێیەمیش فریشتەی ئۆمێگایە. لەبەر ئەوە، ئێزقیێل هاوتەرازە لەگەڵ پەترۆس لە کاتی مۆرکردنی سەد و چل و چوار هەزار. ئەو مێژوویە ھێماییەی کە هەردووکیان، پەترۆس و ئێزقیێل، تێیدا دانراون، وەک مێژووی پانیوم نیشان دەدرێت.
The Little Book
Petit Livre
Ezekiel takes the little book, as did John in Revelation ten.
Ezekieli anachukua kile kitabu kidogo, kama alivyofanya Yohana katika Ufunuo kumi.
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. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. 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. Ezekiel 2:8–10, 3:1–3.
Lê tu, ey kurê mirov, guh bidê tiştê ku ez ji te re dibêjim; wek wê mala serhildêr, tu serhildêr nebî. Devê xwe veke, û tiştê ku ez didim te bixwe. Û gava ku min temaşe kir, va ye, destek ji aliyê min ve hat şandin; û, va ye, pirtûkek tomarekê di wê de bû. Û ew li ber min belav kir; û ew ji hundir û ji derve hatibû nivîsîn; û di wê de şîn û girîn û wayî hatibûn nivîsîn. Herwiha wî ji min re got: Ey kurê mirov, tiştê ku dibînî bixwe; vê tomarê bixwe, û here bi mala Îsraêl re biaxive. Ji ber vê yekê min devê xwe vekir, û wî ew tomar da ku ez bixwim. Û wî ji min re got: Ey kurê mirov, bila zikê te bixwe, û hestîyên hundirînê te bi vê tomarê ku ez didim te tijî bike. Paşê min ew xwar; û di devê min de wek hingiv ji bo şîrîniyê bû. Ezekiel 2:8–10, 3:1–3.
In Revelation ten, John eats the little book, and the entire chapter represents the manifestation of the power of God from August 11, 1840 until October 22, 1844.
Di Vahiyê deh de, Yûhenna pirtûka biçûk dixwe, û hemû beş nîşandana hêza Xwedê temsîl dike ji 11ê Tebaxa 1840an heta 22ê Cotmeha 1844an.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
“Malaika anayejumuika katika kutangaza ujumbe wa malaika wa tatu atauangaza ulimwengu wote kwa utukufu wake. Hapa kunatabiriwa kazi yenye upana wa ulimwengu mzima na nguvu isiyo ya kawaida. Vuguvugu la ujio wa Kristo la 1840–44 lilikuwa udhihirisho wa utukufu wa nguvu za Mungu; ujumbe wa malaika wa kwanza ulipelekwa kwa kila kituo cha umisionari duniani, na katika baadhi ya nchi kulikuwapo hamasa ya kidini iliyo kubwa zaidi ambayo imewahi kushuhudiwa katika nchi yoyote tangu Matengenezo ya karne ya kumi na sita; lakini haya yatapita kwa mbali kwa njia ya vuguvugu lenye nguvu chini ya onyo la mwisho la malaika wa tatu.” The Great Controversy, 611.
Ezekiel is aligned with John in Chapter ten of Revelation, so Peter, John and Ezekiel stand together in their allotted place during the sealing time of the one hundred and forty-four thousand.
Ezekiel uliohundwa pamoja na Yohana katika sura ya kumi ya Ufunuo, hivyo Petro, Yohana, na Ezekiel husimama pamoja katika nafasi yao waliyopewa wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu.
1840 to 1844 represents a four-year-period that began when the time prophecy that began with a one-hundred-and-fifty-year period on July 27, 1299. Those “five months” ended and joined with the time prophecy of three hundred ninety-one years and fifteen days that concluded on August 11, 1840, when the glorious manifestation of the power of God was manifested until October 22, 1844. Then the application of prophetic time ceased.
1840 nginya 1844 kyerɛ mfe anan a efii ase bere a nkɔmhyɛ bere a efii afe ɔha ne aduonum mu wɔ July 27, 1299 no hyɛɛ ase no. Saa “abosome anum” no baa awiei na ɛkaa bere nkɔmhyɛ a ɛyɛ mfe ahasa aduɔkron baako ne nna dunum a ɛbaa awiei wɔ August 11, 1840 no ho, bere a Onyankopɔn tumi anuonyam no daa ne ho adi de kosii October 22, 1844. Afei nkɔmhyɛ bere no dwumadi baa awiei.
And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:6.
Kandi akarahira uw'iteka ryose, we waremye ijuru n'ibiririmo, n'isi n'ibiririmo, n'inyanja n'ibirimo, yuko igihe kitazaba kikiriho. Ibyahishuwe 10:6.
Prophetic time ended as a valid application of prophecy on October 22, 1844. Ezekiel, Peter and John each represent God’s wise virgins of the movement of the first and second angels and also the movement of the third angel.
Ubuhanuzi bw’igihe bwarangiye nk’ishyirwa mu bikorwa ryemewe ry’ubuhanuzi ku wa 22 Ukwakira 1844. Ezekiyeli, Petero na Yohana buri wese ahagarariye abagenzi b’abakobwa b’abanyabwenge b’Imana bo mu rugendo rw’umumarayika wa mbere n’uwa kabiri, kandi no mu rugendo rw’umumarayika wa gatatu.
Visions
ئاڤاکان
The first ‘eleven’ chapters of Ezekiel present a series of “visions” as set forth in verse one of chapter one.
حزقیێل کیتاوەکەی یەکەم «یازدە» بەشەکان کۆمەڵێک «بینین» پێشکەش دەکەن، وەک لە ئایەتی یەکەمی بەشی یەکەمدا هاتووە.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.
Ma nĩ kwarĩkĩrĩra mũaka wa mĩrongo ĩtatũ, mweri wa kana, mũthenya wa gatano wa mweri, rĩrĩa ndaarĩ hamwe na andũ a ũt captive kũu rũũĩinĩ rwa Kebari, igũrũ rĩgakingūka, na ndĩona cioneki cia Ngai. Ezekieli 1:1.
The “visions” of the first eleven chapters was first given in chapter one by the river of Chebar, then it was enlarged upon in chapter three’s vision on the “plain” and then again in chapter eight’s vision at Jerusalem. The three locations of the river of Chebar, the plain and Jerusalem represent three visions that together make up one vision, which is the “visions” of verse one and of the first ‘eleven’ chapters.
“Adono” da ureta ra Cebar ga bobotne, onduka waraga ta tok ta rom ga sura tokti da si ga sura ga “bonang” ra bab tri, ma onduka wa ga ropokne ta tok ta rom ga sura ga Jerusalem ra bab wal. Tanina tok tri ra ureta ra Cebar, bonang, ma Jerusalem, na ngirdi da sura tri ga mekimup sura sik, me sura sik ta, ya “adono” ra sura ta si ga sura tok ga bab sik ma ta bab ‘eleven’ ta matam.
Jubilee
یوویل
Considering the thirtieth year as the thirtieth year of the Jubilee cycle that began at Josiah's famous Passover, and then ended on October 22, is easily supportable, for that particular line of sacred history is portrayed distinctly, line upon line with more than one witness. As an example; Passover represents the Spring feasts and the day of atonement represents the Fall feasts. Leviticus twenty-three is therefore aligned with the Jubilee cycle that began with Josiah. There are other lines that align with the history represented by king Josiah unto October 22, 573 BC. The historical fulfillment on October 22, 573 BC of a Jubilee year is supported by the historians.
יובל को चक्र, जौ योसियाह के प्रसिद्ध फसह से आरम्भ भयौ, तैसको तीसौँ वर्ष नै तीसौँ वर्ष मान्नु सजिलै समर्थनयोग्य छ; किनकि पवित्र इतिहासको त्यो विशेष रेखा स्पष्ट रूपले, एक रेखामाथि अर्को रेखा, एकभन्दा बढी साक्षीका साथ चित्रित गरिएको छ। उदाहरणका लागि; फसहले वसन्तकालीन पर्वहरूलाई प्रतिनिधित्व गर्छ, र प्रायश्चित्तको दिनले शरद्कालीन पर्वहरूलाई प्रतिनिधित्व गर्छ। यसकारण लेवीव्यवस्था तेइस योसियाहबाट आरम्भ भएको यु्बली चक्रसँग समरेखित छ। योसियाह राजादेखि अक्टोबर 22, 573 BC सम्म प्रतिनिधित्व गरिएको इतिहाससँग समरेखित हुने अन्य रेखाहरू पनि छन्। अक्टोबर 22, 573 BC मा यु्बली वर्षको ऐतिहासिक परिपूर्ति इतिहासकारहरूद्वारा समर्थन गरिएको छ।
The chronologists are generally comfortable with placing the day of atonement as October 22, 573 BC, and Josiah’s Great Passover in 622 BC, is also an accepted date by those biblical chronologists. The Passover, a symbol of the spring feasts, began a forty-nine-year Jubilee cycle, that ended at the symbol of the fall feasts on the day of atonement. The seven weeks of years that made up forty-nine years were the symbols of the Sabbath of the land.
Baikhonolotjian tengkhopna inman takhraba khudingmakna ningsing-i thajabana, atonement-gi numit adu October 22, 573 BC oina leplaba; aduga Josiah-gi Achouba Passover adu 622 BC-ta oirabasu, Baibel-gi chronology thoknaba makhoina kabul touba tarik amani. Passover, spring feasts-ki khudam ama oina, forty-nine chahi-gi Jubilee cycle ama hougatle, aduga adu atonement-gi numitta fall feasts-ki khudamda loisinle. Forty-nine chahi semgatpa chahi-gi week taret adu leipak-ki Sabbath-ki khudam-singni.
“In every page, whether history, or precept, or prophecy, the Old Testament Scriptures are irradiated with the glory of the Son of God. So far as it was of divine institution, the entire system of Judaism was a compacted prophecy of the gospel. To Christ “give all the prophets witness.” Acts 10:43. From the promise given to Adam, down through the patriarchal line and the legal economy, heaven’s glorious light made plain the footsteps of the Redeemer. Seers beheld the Star of Bethlehem, the Shiloh to come, as future things swept before them in mysterious procession. In every sacrifice Christ’s death was shown. In every cloud of incense His righteousness ascended. By every jubilee trumpet His name was sounded. In the awful mystery of the holy of holies His glory dwelt.” The Desire of Ages, 211.
"ہر ورق میں، خواہ تاریخ ہو، یا حکم، یا نبوت، عہدِ عتیق کے صحائف ابنِ خدا کے جلال سے منور ہیں۔ جہاں تک وہ الٰہی مقررہ تھا، یہودیت کا پورا نظام انجیل کی ایک مربوط نبوت تھا۔ مسیح کے حق میں "سب نبی گواہی دیتے ہیں۔" اعمال 10:43۔ آدم کو دی گئی وعدہ سے لے کر، سلسلۂ آبائے بزرگ کے ذریعے اور شریعتی نظام تک، آسمان کے پرجلال نور نے فدیہ دینے والے کے قدموں کے نشان آشکارا کر دیے۔ غیب بینوں نے بیت لحم کے ستارے کو، آنے والے شیلوہ کو، دیکھا، جبکہ آئندہ کی باتیں ایک پُراسرار جلوس میں ان کے سامنے سے گزرتی رہیں۔ ہر قربانی میں مسیح کی موت دکھائی گئی۔ بخور کے ہر بادل میں اُس کی راستبازی اوپر کو اٹھتی تھی۔ ہر یوبیل کے نرسنگے سے اُس کا نام سنایا جاتا تھا۔ قدس الاقداس کے ہیبت ناک بھید میں اُس کا جلال سکونت پذیر تھا۔" The Desire of Ages, 211.
Seventeen
十七
Zedekiah had been taken to Babylon when Jerusalem fell fourteen years before 573 BC. The Jewish historians identify the Jubilee cycle from Josiah in 622 to October 22, 573 as the 17th Jubilee cycle. The period from the battle of Raphia to the battle of Panium was seventeen years. Ptolemy, was the victor at the battle of Raphia, and he reigned as the king of the south for seventeen years. From the Edict of Milan until Constantine divided his empire in 330, was seventeen years. In the seventeenth Jubilee cycle Jerusalem was destroyed by Nebuchadnezzar.
Zedekiah akatwaliwa kwenda Babeli wakati Yerusalemu ulipoanguka miaka kumi na minne kabla ya 573 KK. Wanahistoria wa Kiyahudi hutambua mzunguko wa Yubilei kutoka kwa Yosia mwaka 622 hadi Oktoba 22, 573 kuwa ndio mzunguko wa 17 wa Yubilei. Kipindi kutoka vita vya Raphia hadi vita vya Panium kilikuwa miaka kumi na saba. Ptolemy alikuwa mshindi katika vita vya Raphia, naye alitawala kama mfalme wa kusini kwa miaka kumi na saba. Tangu Amri ya Milan hadi Konstantino alipoigawa milki yake mwaka 330, kulikuwa miaka kumi na saba. Katika mzunguko wa kumi na saba wa Yubilei, Yerusalemu uliharibiwa na Nebukadneza.
For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim: Afterward shall the children of Israel return, and seek the Lord their God, and David their king; and shall fear the Lord and his goodness in the latter days. Hosea 3:4, 5.
Bana ba Isiraele ba tla hlola matsatsi a mangata ba se na morena, ba se na khosana, ba se na sehlabelo, ba se na setšoantšo, ba se na efoda, ba se na diterafime; hamorao bana ba Isiraele ba tla khutla, ba batle Jehova Molimo oa bona, le Davida morena oa bona; ’me ba tla tšaba Jehova le molemo oa hae matsatsing a ho qetela. Hosea 3:4, 5.
Hosea is addressing a subject that has direct bearing on the captivity of Zedekiah, though it also represents the beginning of captivity for the northern kingdom in 723 BC. The reason Hosea’s passage connects with Ezekiel’s testimony has to do with the rejection of God when Israel insisted on a human king. Israel’s desire to be ruled by a human king, rather than a Divine king is represented as “the pride of your power” in the judgment of "seven times" in Leviticus 26.
Hosea anaongea juu ya jambo lenye uhusiano wa moja kwa moja na utekwa wa Zedekia, ingawa pia linawakilisha mwanzo wa uhamisho wa ufalme wa kaskazini katika mwaka wa 723 KK. Sababu inayofanya kifungu cha Hosea kiungane na ushuhuda wa Ezekieli inahusu kumkataa Mungu wakati Israeli waliposisitiza kuwa na mfalme wa kibinadamu. Tamaa ya Israeli ya kutawaliwa na mfalme wa kibinadamu, badala ya Mfalme wa Kiungu, inawakilishwa kama “kiburi cha nguvu zenu” katika hukumu ya “nyakati saba” katika Mambo ya Walawi 26.
And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. Leviticus 26:18, 19.
Ari ihwa mukahulika kwango hata baada ya hayo yote, basi nitawaadhibu mara saba zaidi kwa ajili ya dhambi zenu. Nami nitavunja kiburi cha nguvu zenu; nami nitaifanya mbingu yenu kuwa kama chuma, na nchi yenu kama shaba. Mambo ya Walawi 26:18, 19.
The “pride of your power” represents Israel's desire to be like the world and have their own king. The removal of the king from the northern kingdom in 723 BC and then king Zedekiah’s of the southern kingdom’s captivity in 586 BC represents the breaking of the “pride” of ancient Israel, and pride precedes a fall. In Bible prophecy a “power” is a king or kingdom, and the pride of Israel in securing a human king marks the rejection of the theocracy and the Divine king.
“ꯅꯍꯥꯛꯀꯤ ꯄꯥꯋꯔꯒꯤ ꯄ꯭ꯔꯥꯏꯗ” ꯍꯥꯏꯕꯁꯤ ꯏꯁ꯭ꯔꯥꯌꯦꯜꯅ ꯃꯥꯂꯦꯝꯒꯤ ꯃꯤꯁꯤꯡ ꯑꯃꯒꯨꯝ ꯑꯣꯏꯅꯕꯒꯤꯗꯃꯛ ꯑꯃꯁꯨꯡ ꯃꯍꯥꯛꯅꯥ ꯃꯈꯣꯏꯒꯤ ꯃꯃꯥꯡ ꯑꯃ ꯂꯩꯕꯒꯤ ꯑꯄꯥꯝꯕ ꯄꯥꯝꯅꯕꯁꯤ ꯐꯣꯡꯗꯣꯛꯂꯤ। 723 BCꯗ ꯑꯋꯥꯡꯕ ꯂꯩꯔꯥꯡꯗꯒꯤ ꯅꯤꯡꯊꯧꯕꯨ ꯂꯧꯊꯣꯛꯄ ꯑꯃꯁꯨꯡ 586 BCꯗ ꯑꯋꯥꯡꯕ ꯂꯩꯔꯥꯡꯒꯤ ꯅꯤꯡꯊꯧ ꯖꯦꯗꯦꯀꯥꯏꯌꯥꯒꯤ ꯀꯥꯞꯇꯤꯚꯤꯇꯤ ꯍꯥꯏꯕꯁꯤ ꯃꯥꯀꯩ ꯏꯁ꯭ꯔꯥꯌꯦꯜꯒꯤ “ꯄ꯭ꯔꯥꯏꯗ” ꯊꯨꯡꯅꯕꯁꯤ ꯃꯤꯈꯥꯏ ꯇꯥꯕꯤ, ꯑꯃꯁꯨꯡ ꯄ꯭ꯔꯥꯏꯗꯒꯤ ꯃꯃꯥꯡꯗ ꯃꯊꯧ ꯊꯣꯛꯄ ꯂꯩ। ꯕꯥꯏꯕꯜꯒꯤ ꯄ꯭ꯔꯣꯐꯦꯁꯤꯗ “ꯄꯥꯋꯔ” ꯍꯥꯏꯕꯁꯤ ꯅꯤꯡꯊꯧ ꯑꯃ ꯅꯠꯇ꯭ꯔꯒ ꯂꯩꯔꯥꯡ ꯑꯃꯅꯤ, ꯑꯃꯁꯨꯡ ꯃꯤ ꯑꯣꯏꯕ ꯅꯤꯡꯊꯧ ꯑꯃ ꯐꯪꯕꯗꯥ ꯏꯁ꯭ꯔꯥꯌꯦꯜꯒꯤ ꯄ꯭ꯔꯥꯏꯗꯁꯤ ꯊꯤꯑꯣꯀ꯭ꯔꯦꯁꯤ ꯑꯃꯁꯨꯡ ꯗꯤꯕꯥꯏꯟ ꯅꯤꯡꯊꯧꯕꯨ ꯌꯥꯎꯗꯅ ꯈꯪꯍꯟꯕꯁꯤ ꯃꯥꯔꯛ ꯇꯧꯏ।
And it came to pass, when Samuel was old, that he made his sons judges over Israel. Now the name of his firstborn was Joel; and the name of his second, Abiah: they were judges in Beersheba. And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment. Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and shew them the manner of the king that shall reign over them. 1 Samuel 8:1–9.
Û gava ku Şemûêl pîr bû, ew kurên xwe li ser Îsraêl wekî dadwer danî. Navê kurê wî yê yekem Yoêl bû, û navê yê duyem Abiyah bû; ew li Bêrşeba dadwer bûn. Lê kurên wî di rêyên wî de negeriyan; belkî ji bo qezencê neheq alî girtin, bertîl standin, û dadweriyê çewt kirin. Paşê hemû pîrên Îsraêl civiyan û hatin ba Şemûêl li Ramah, û jê re gotin: Va ye, tu pîr bûyî, û kurên te di rêyên te de naçin; niha ji me re padîşahyek çêke ku me dadwerî bike, mîna hemû neteweyan. Lê ev gotin li ber Şemûêl ne xweş hat, dema ku wan got: Ji me re padîşahyek bide ku me dadwerî bike. Û Şemûêl dua kir ji Xudan re. Û Xudan ji Şemûêl re got: Di her tiştê ku gel ji te re dibêjin de, guhê xwe bide dengê wan; çimkî ne tu ne ku wan red kirin, lê min red kirin, da ku ez li ser wan padîşahî nekim. Li gorî hemû kirinên ku wan kirine ji roja ku min ew ji Misirê derxistine heta vê rojê, ku bi wan ez hiştim û xizmeta xwedayên din kirin, wusa jî bi te re dikin. Niha, wisa, guhê xwe bide dengê wan; lêbelê bi cidî li wan şahidiyê bike, û awayê padîşahê ku dê li ser wan padîşahî bike nîşanî wan bide. 1 Şemûêl 8:1–9.
It is to be noted that at that point Israel rejected not only God as their king, but also the Spirit of Prophecy, as represented by Samuel, for it states, “they have forsaken me, and served other gods, so do they also unto thee.”
Kongenja kuyo iuvitip al, toki Israel orngoga not only God ari la king uland, but also ari Spirit of Prophecy, Samuel-ia representative doku, for it states, “arangna me forsaken, bo other gods served; yaico to thee añe do also.”
“Satan is... constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.
“Setana ari... kuramba achimanikidza izvo zvokunyepedzera—kuti atsausire vanhu kure nechokwadi. Kunyengera kwekupedzisira chaiko kwaSetana kuchava kuita kuti uchapupu hwoMweya waMwari hushaye simba. ‘Panoshayikwa chiratidzo, vanhu vanoparara’ (Zvirevo 29:18). Setana achashanda noungwaru hwokunyengera, nenzira dzakasiyana-siyana uye kubudikidza nenzvimbo dzakasiyana-siyana, kuti azungamise kuvimba kwavanhu vaMwari vakasara muuchapupu hwechokwadi.”
“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.
“Testimony-गला विरुद्ध शैतानी प्रकारक एक घृणा प्रज्वलित होइया उठिब। शैतानर कार्य ईहै होइब जे, चर्च-गला भीतर ताकर ऊपर बिस्वास डगमग कराइ देब; कारण एई जे: यदि परमेश्वरर आत्मार चेतावनी, तिरस्कार, आर परामर्श मानल जाए, तऽ शैतान अपन छल-प्रपंच भीतर आनिबार, आर आत्मा-गला अपन भ्रम भीतर बाँधि राखिबार निमित्त एते स्पष्ट मार्ग नहि पाब।” Selected Messages, book 1, 48.
The last deception for the theocracy of ancient Israel was a rejection of not only God, but also the Spirit of Prophecy. That rejection in 1097 BC typifies the last deception of Laodicean Seventh-day Adventism in 1863. The “seven times” of Leviticus twenty-six is the Word of God, and the Spirit of Prophecy states of the “seven times” that it “should not be altered.”
Ékúlyá lya úkwi pa théocratie ya Isalaele ya kala kwáli búshíngi bwa kulekela, kashi ka kulekela kîyi bútu Nzambi nkayi to, kadi pêpi ne Mupashi wa Buprofeta pè. Kulekelwa aku mu 1097 av. J.-C. kudi kusungila mu kifwankanyi búshíngi bwa kulekela bwa ndeke bwa Adventisme ya Dituku di Mwinda wa Mwandamutekete ya Laodicée mu 1863. “Misu ya samwanu” ya Lévitique makumi abidi ne mutanda i Dîyi dia Nzambi, ne Mupashi wa Buprofeta udi kwamba pa “misu ya samwanu” ne yôyì “kayena ne bua kushintululwa to.”
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Nisanzire yuko igicapo co mu 1843 cari kiyobowe n’ukuboko kw’Umwami, kandi ko kitari gikwiye guhindurwa; ko imibare yari nk’uko Yashaka ko iba; ko ukuboko kwiwe kwari kuri yo kandi kwahishije ikosa riri muri zimwe mu mibare, kugira ngo ntihagire uwushobora kuribona, gushika igihe ukuboko kwiwe kuzakurwaho.” Early Writings, 74.
The Spirit of Prophecy obviously endorsed the “seven times” and her endorsement was a warning not to change the figures on the chart, of which the "seven times" is the center column and the upper right-hand corner. With Uriah Smith’s counterfeit chart in 1863, the progressive rejection of the foundational truths, typified by ancient Israel in their rejection of God and the Spirit of Prophecy identified the rebellion of 1863. The date of the 1863 rebellion aligns with the prophetic line set forth in the book of Ezekiel. In that line of history, the conclusion was the destruction of Jerusalem, which typified the Sunday law. 1863 to the soon-coming Sunday law was typified by the history of king Saul in 1097 BC to Zedekiah in 586 BC.
Omwoyo gw’Obunnabbi mu butangaavu gwasiima “ebiro musanvu,” era okusiima kwe kwali kulabula obutakyusa mibaro giri ku kipande, nga “ebiro musanvu” kye kikolomu eky’omu makkati n’ekifo eky’oku muggulu ku mukono ogwa ddyo. Nga waliwo ekipande eky’obulimba kya Uriah Smith mu 1863, ne wabaawo okugaana okweyongera okw’amazima agaasookera ddala, nga bwe kyafaananyizibwamu Isiraeri ow’edda mu kugaana kwabwe Katonda, era Omwoyo gw’Obunnabbi ne gulumiriza obujeemu bwa 1863. Ennaku z’omwaka gw’obujeemu bwa 1863 zigendera wamu n’olunyiriri olw’obunnabbi oluteekeddwawo mu kitabo kya Ezeekyeri. Mu lunyiriri olwo olw’ebyafaayo, enkomerero yali kuzikirizibwa kwa Yerusaalemi, okwafaananyizanga etteeka lya Ssande. Okuva mu 1863 okutuuka ku tteeka lya Ssande erigenda okujja amangu kyafaananyizibwanga ebyafaayo bya kabaka Sawulo mu 1097 BC okutuuka ku Zeddekiya mu 586 BC.
Zedekiah was taken captive to Babylon fourteen years before the Jubilee of 573 BC. The seventeenth Jubilee cycle began in 622 BC, and in the thirtieth year Ezekiel is set forth as a priest in 591 BC, then five years later Jerusalem was destroyed in 586 BC. It was destroyed on the same day of the year as it was destroyed the second time in AD 70 by Titus. Verse one of Ezekiel one is five years before Jerusalem’s destruction and nineteen years before the temple vision of chapter forty.
Zedekiya alitwalwa mateka hadi Babeli miaka kumi na minne kabla ya Yubile ya 573 KK. Mzunguko wa kumi na saba wa Yubile ulianza mwaka 622 KK, na katika mwaka wa thelathini Ezekieli anawekwa wazi kama kuhani mwaka 591 KK; kisha miaka mitano baadaye Yerusalemu uliharibiwa mwaka 586 KK. Uliharibiwa katika siku iyo hiyo ya mwaka kama ulivyoharibiwa mara ya pili mwaka 70 BK na Tito. Aya ya kwanza ya Ezekieli moja ni miaka mitano kabla ya kuharibiwa kwa Yerusalemu na miaka kumi na tisa kabla ya maono ya hekalu ya sura ya arobaini.
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.
Mu mwaka wa makumyabiri na gatanu w’obunyage bwaitu, ku ntandikwa y’omwaka, ku lunaku olw’ekkumi olw’omwezi, mu mwaka ogw’ekkumi n’ena oluvannyuma lw’ekibuga okukubibwa, ku lunaku olwo lwennyini omukono gwa Mukama gwali ku nze, ne guntwala eyo. Ezekieli 40:1.
For disobedience unto the covenant of the Sabbath of the land, God identified that “seven times” would be the curse for disobedience to the seventh-year, which is the Sabbath of the land. “Time” is a year, and a “year” is three hundred and sixty days, and seven times three hundred and sixty is twenty-five hundred and twenty years. The Millerites may not have employed the expression of “the twenty-five twenty,” but both their sacred charts identified numerically the twenty-five hundred and twenty years.
Ji ber bêgumanî li hember peymana Şemîya axê, Xwedê destnîşan kir ku ji bo nebihêzî li hember sala heftemîn, ku Şemîya axê ye, “heft caran” dê nifir be. “Dem” salek e, û “sal” sê sed û şêst roj e; heft car sê sed û şêst dike du hezar û pênc sed û bîst sal. Millerîtiyan dibe ku têbîna “du hezar û pênc sed û bîst” bi kar neanîbûn, lê herdu nexşeyên wan ên pîroz bi jimareyî du hezar û pênc sed û bîst salan destnîşan kirin.
The pronouncement of the curse of seven times upon both the northern kingdom of Israel and the southern kingdom of Judah was the first, or you can say the ‘foundational,’ or you might even say the “alpha” understanding of William Miller. In 1863 the Laodicean Seventh-day Adventist church rejected the foundational understanding of Miller’s discoveries; “discoveries” that represented the entire foundation of the Millerite movement. Inspiration warned directly that this might happen, and it has, and it happened a long time ago.
Kule kutangazwa kwa laana ya nyakati saba juu ya ufalme wa kaskazini wa Israeli na juu ya ufalme wa kusini wa Yuda ndiko kulikokuwa uelewa wa kwanza wa William Miller, au waweza kusema uelewa wa “msingi,” au hata waweza kusema uelewa wa “alpha.” Mwaka 1863 kanisa la Waadventista Wasabato wa Laodikia lilikataa uelewa wa msingi wa uvumbuzi wa Miller; “uvumbuzi” uliowakilisha msingi wote wa vuguvugu la Wamilleri. Uvuvio ulionya moja kwa moja kwamba jambo hili lingeweza kutokea, nalo limetukia, tena lilitukia zamani sana.
The foundation to the temple that was rebuilt after the captivity in Babylon was finished during the history of the first decree, and before the second decree. The temple was fully built in the history of the second decree. In the third decree national sovereignty was restored to literal ancient Israel. William Miller represented the first angel that arrived in 1798 and was empowered on August 11, 1840. The second angel arrived after the foundations were laid, as represented by the 1843 chart, which was published in May of 1842. At the first disappointment of 1844, the alpha disappointment of 1844, the second angel and also the tarrying time in the parable of the virgins arrived, and when the second angel’s message was empowered at the Exeter camp meeting the temple was finished. Then at the great, or omega disappointment of 1844, the Messenger of the Covenant suddenly came to His temple, in fulfillment of the twenty-three hundred years that began at the third decree and ended at the arrival of the third angel.
Babuloni utumwani mbange kaa rweyakwe hekaluni rwakubakʻomwe rwashoze mu mʼaluha ga itegeko rya mbere, kandi mbere ya itegeko rya kabiri. Hekalu rwubatswe rwose mu mʼaluha ga itegeko rya kabiri. Mu itegeko rya gatatu, ubwigenge bwʼihanga bwasubijwe Isirayeli ya kera nyakuri. William Miller yagereranyaga marayika wa mbere wageze mu 1798 kandi ahabwa ubushobozi ku wa 11 Kanama 1840. Marayika wa kabiri yageze nyuma yʼaho imfatiro zishyiriweho, nkʼuko byagereranyijwe nʼimbonerahamwe ya 1843, yasohowe muri Gicurasi 1842. Mu gucika intege kwa mbere kwo mu 1844, gucika intege kwa alufa kwo mu 1844, marayika wa kabiri kandi nʼigihe cyo gutinda cyo mu mugani wʼabageni bʼinkumi barageze, kandi ubwo ubutumwa bwa marayika wa kabiri bwahabwaga ubushobozi mu nama yʼihema yabereye Exeter, hekalu ryarangiye. Hanyuma mu gucika intege gukomeye, cyangwa okwʼomega, kwo mu 1844, Intumwa yʼIsezerano yahise iza mu rusengero rwayo, mu gusohozwa kwʼimyaka ibihumbi bibiri na magana atatu yatangiye ku itegeko rya gatatu ikarangira ku kuza kwa marayika wa gatatu.
Josiah, means ‘the foundation of God.’ Whether its king Josiah or Josiah Litch; both are symbols of the foundations, as represented in the history of the first decree and as represented by the spring feasts set forth in the first twenty-two verses of Leviticus twenty-three. The foundations, the spring feasts and the first decree are all symbols of 1840 and the empowerment of the first angel. October 22, 573 BC as set forth in Ezekiel chapter forty and verse one is a symbol of October 22, 1844 and the opening of the judgment of the dead, and also a symbol of September 11, 2001 at the opening of the judgment of the living. Any who have been following these articles should know the applications I am employing.
Yosia humaanisha “msingi wa Mungu.” Iwe ni mfalme Yosia au Yosia Litch; wote wawili ni alama za misingi, kama inavyowakilishwa katika historia ya amri ya kwanza na kama inavyowakilishwa na sikukuu za majira ya kuchipua zilizoelezwa katika mistari ishirini na miwili ya kwanza ya Mambo ya Walawi ishirini na tatu. Misingi, sikukuu za majira ya kuchipua, na amri ya kwanza vyote ni alama za mwaka 1840 na kutiwa nguvu kwa malaika wa kwanza. Oktoba 22, 573 KK kama ilivyoelezwa katika Ezekieli sura ya arobaini na mstari wa kwanza ni alama ya Oktoba 22, 1844 na kufunguliwa kwa hukumu ya wafu, na pia ni alama ya Septemba 11, 2001 katika kufunguliwa kwa hukumu ya walio hai. Yeyote ambaye amekuwa akifuatilia makala hizi anapaswa kujua matumizi ninayotumia.
Ezekiel is a symbol within the prophetic history represented in His writings. Ezekiel is there when the twenty-five men bow to the sun at the end of chapter eight. He was also there in the next chapters as ‘the sealing that is followed by the slaughtering’ is brought upon Jerusalem, which Ellen White identifies as the Seventh-day Adventist church. In the first eleven chapters, Ezekiel is brought into the heavenly sanctuary to receive his instructions, as were the Millerites called to do in 1844, and as this movement is now being called to do.
Hezekiel di nava dîroka pêxemberî de, ya ku di nivîsên wî de hatiye temsîlkirin, sembolek e. Hezekiel li wir e dema ku bîst û pênc mêr di dawiya beşa heştan de ji rojê re te‘ẓîm dikin. Wî her weha di beşên paşîn de jî li wir bû, dema ku “morkirin ku dû re qirkirin tê” li ser Orşelîmê tê anîn, ya ku Ellen White wê wekî dêrê Adventîst a Roja Heftemîn nas dike. Di yazdeh beşên yekem de, Hezekiel tê nav pîrozgeha ezmanî da ku fermanên xwe bistîne, wekî ku ji Milleriyan re di sala 1844-an de hatibû bangkirin ku wisa bikin, û wekî ku niha jî ev tevger tê bangkirin ku wisa bike.
Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Ezekiel 24:24.
Ku yivyo Ezekieli atakuwa kwenu kuwa ishara; sawasawa na yote aliyotenda ndivyo mtakavyotenda; na jambo hili litakapokuja, ndipo mtajua ya kuwa mimi ndimi Bwana MUNGU. Ezekieli 24:24.
When This Cometh
Diın Yaraa Kora Gbaa A Kuo
When we reach the point in the latter days that the things Ezekiel illustrated are repeating in God’s people, then we have reached the sign of Ezekiel. When you know that Ezekiel represents the one hundred and forty-four thousand, and you know it to a level of faith and understanding that possesses the sanctified expectation that everything illustrated by Ezekiel in his writings typifies a sacred sequence of events in the latter days involving the one hundred and forty-four thousand—when you know that, then “ye shall know” “the Lord” is “God.”
Mazuva okupedzisira paanosvika panguva iyo zvinhu zvakafanotaurwa naEzekieri zviri kudzokororwa pakati pevanhu vaMwari, ipapo tinenge tasvika pachiratidzo chaEzekieri. Kana muchiziva kuti Ezekieri anomiririra vane zviuru zana namakumi mana nezvina, uye muchizviziva pachiyero chokutenda nokunzwisisa chine tarisiro yakatsveneswa yokuti zvose zvakafananidzirwa naEzekieri muzvinyorwa zvake zvinomiririra urongwa hutsvene hwezviitiko mumazuva okupedzisira zvine chokuita nevane zviuru zana namakumi mana nezvina—kana muchiziva izvozvo, ipapo “muchaziva” kuti “Jehovha” ndiye “Mwari.”
We will continue these thoughts in the next article.
Tukangendelea na mawazo haya katika makala inayofuata.