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.”

Hesekiel o emela bao ba dirileng tiro ya thuto mo go bone ka Tau ya lotso lwa Juda, mme thuto ya Gagwe ya motheo ke “mola mo godimo ga mola.”

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.

Kepada siapa Dia berfirman, Inilah perhentian yang dengannya kamu dapat membuat orang yang letih beristirahat; dan inilah penyegaran itu: namun mereka tidak mau mendengar. Tetapi firman Tuhan bagi mereka adalah perintah demi perintah, perintah demi perintah; baris demi baris, baris demi baris; di sini sedikit, dan di sana sedikit; supaya mereka pergi, dan jatuh ke belakang, dan diremukkan, dan terjerat, dan tertangkap. 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.

Sajili Simba wa kabila la Yuda akukulumushya ibuku lya Ezekieli. Tukumanyisiwa ukuti Ezekieli ni kuhani mu mwaka gwa makumi gatatu, nambi “makumi gatatu” gakupilibula imyaka yakwe ya kifananisho nga kuhani, nambi mwaka gwa makumi gatatu mu mulongo gwa buprofeti uwatandikile pa Pasaka Enene ya Yosia. Ubuhani bwa kulekelela bwa mu nsiku sha kulekelela ni aba mia umo amakumi gani na bana, kabili amalando ya kale aya ku mwandulo gakufwanikishya amalando ya kifananisho mu nsiku sha kulekelela.

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.

Tetapi kamu akan disebut Imam-imam TUHAN; orang akan menamakan kamu Pelayan-pelayan Allah kita; kamu akan menikmati kekayaan bangsa-bangsa lain, dan dalam kemuliaan mereka kamu akan bermegah. Yesaya 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.

យេហេស្កែល​ជា​និមិត្តរូប​នៃ​ប្រជាជន​របស់​ព្រះ​ក្នុង​ថ្ងៃ​ចុង​ក្រោយៗ​នេះ—គឺ​ជា​ប្រវត្តិសាស្ត្រ​បរិសុទ្ធ ដែល​សក្ខីកម្ម​ទំនាយ​ទាំង​អស់​បាន​កំណត់​អត្តសញ្ញាណ។ ប្រវត្តិសាស្ត្រ​បរិសុទ្ធ​នោះ​គឺ​ជា​ចលនា​របស់​ទេវតា​ទី​បី ដែល​ត្រូវ​បាន​តំណាង​ជា​គំរូ​ជា​ពិសេស​ដោយ​ចលនា​របស់​ទេវតា​ទី​មួយ​ក្នុង​ឆ្នាំ 1840។ ចលនា​របស់​ទេវតា​ទី​មួយ​គឺ​ជា​ទេវតា​អាល់ហ្វា​នៃ​ទេវតា​ទាំង​បី ហើយ​ទេវតា​ទី​បី​គឺ​ជា​ទេវតា​អូមេហ្គា។ ដូច្នេះ យេហេស្កែល​ត្រូវ​បាន​ភ្ជាប់​ស្រប​ជាមួយ​ពេត្រុស​ក្នុង​ពេលវេលា​នៃ​ការ​បោះត្រា​របស់​មួយ​រយ​សែសិប​បួន​ពាន់​នាក់។ ប្រវត្តិសាស្ត្រ​និមិត្តរូប​ដែល​ទាំង​ពេត្រុស និង​យេហេស្កែល​ស្ថិត​នៅ ត្រូវ​បាន​តំណាង​ថា​ជា​ប្រវត្តិសាស្ត្រ Panium។

The Little Book

Kapalik Bukili

Ezekiel takes the little book, as did John in Revelation ten.

Ezekiel o nka buka e nyenyane, joalo ka ha Johanne a entse ho Tšenolo leshome.

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.

Tetapi engkau, hai anak manusia, dengarkanlah apa yang Kukatakan kepadamu; janganlah engkau memberontak seperti kaum pemberontak itu: bukalah mulutmu, dan makanlah apa yang Kuberikan kepadamu. Dan ketika aku melihat, tampaklah sebuah tangan terulur kepadaku; dan lihatlah, di dalamnya ada sebuah gulungan kitab; lalu dibentangkannya itu di hadapanku; dan tulisan ada di sebelah dalam dan di sebelah luarnya: dan di dalamnya tertulis ratapan, perkabungan, dan celaka. Selanjutnya Ia berfirman kepadaku, Hai anak manusia, makanlah apa yang engkau dapati; makanlah gulungan ini, lalu pergilah, berbicaralah kepada kaum Israel. Maka aku membuka mulutku, dan Ia membuat aku memakan gulungan itu. Dan Ia berfirman kepadaku, Hai anak manusia, buatlah perutmu memakan, dan penuhilah isi perutmu dengan gulungan yang Kuberikan kepadamu ini. Lalu aku memakannya; dan di dalam mulutku rasanya manis seperti madu. Yehezkiel 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.

Dalam Wahyu pasal sepuluh, Yohanes memakan kitab kecil itu, dan seluruh pasal tersebut melambangkan pernyataan kuasa Allah dari 11 Ogos 1840 hingga 22 Oktober 1844.

“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.

“Angõni yula e somoka na bobangi ya nsango ya anzelu ya misato asengeli kongengisa mabele mobimba na nkembo na ye. Awa basakoli mosala moko ya mokili mobimba mpe ya nguya ya kokamwa. Mobembo ya bozongi ya Klisto ya 1840–44 ezalaki emoniseli ya nkembo ya nguya ya Nzambe; nsango ya anzelu ya liboso ememamaki na bisika nyonso ya bamisionɛrɛ na mokili, mpe na mikili mosusu ezalaki na mposa monene ya makambo ya losambo oyo emonaná naino na mboka moko te banda na Mbongwana ya Lingomba ya ekeke ya zomi na motoba; kasi nyonso wana ekoleka na nzela ya koningana monene oyo ekosalema na nse ya likebisi ya nsuka ya anzelu ya misato.” 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 e khou lingana le Johane kha ndima ya vhuṱanu ya Nzumbululo, ngauralo Petro, Johane na Ezekiel vha ima vhoṱhe fhethu havho ho avhelwaho nga tshifhinga tsha u pfunzhedzwa ha vha maḓana a ṱahe na maṋa a zwigidi.

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 tu 1844 ližéletu ge ǁnâiǀkhaisa ge ǀgâiǁnâ, ǁnâiǀgâs ǃnâǃnâs ǂnâ ǁgâub ge ǀkhī ǂgôab ǃgâiǁnâs ge ǀgâiǁnâ, ǀkhī ǀgâub ge ǀgôaib ge ǁnâiǀgâs ǀgu ǀnū 27 Julie 1299. Di “five months” ge ǀnâ ǂnâi, amase ǂkhâiǁnâ “three hundred ninety-one years and fifteen days” ge ǃgâiǁnâs ǂgôab ge ǂnâ 11 Augustus 1840, ǁkhâiǁnâs ge ǀgâiǁnâ hā ǃnâis ǃgôab ǀaob ge ǃgâiǁnâ hā 22 Oktober 1844. Nē ǂkhâiǁnâ, ǂgôab ge ǃgâiǁnâs ǂnâ ǀkhī ǃgâiǁnâs ge ǀnâ tama.

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.

Тэрээр тэнгэр, түүнд буй бүхнийг, газар, түүнд буй бүхнийг, тэнгис, түүнд буй бүхнийг бүтээсэн, мөнхөд мөнхөд амьдрагч Түүгээр тангараглан, цаашид хугацаа байхгүй болно гэв. Илчлэл 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.

Nako ya boprofeti esilaki lokola bosaleli ya malamu ya boprofeti na mokolo mwa 22 Ɔkɔtɔbɔ 1844. Ezekiel, Peter mpe John moko na moko bazali komonisa bangɔndɔ ya bwanya ya Nzambe ya mouvement ya baanzelu ya yambo mpe ya mibale, mpe lisusu mouvement ya anzelu ya misato.

Visions

Litoro

The first ‘eleven’ chapters of Ezekiel present a series of “visions” as set forth in verse one of chapter one.

Pogoso ya ntlha ya “somethataro le sengwe” ya Hesekiele e tlhagisa letoto la “diponatshegelo” jaaka go beilwe mo temaneng ya ntlha ya kgaolo ya ntlha.

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.

A ga zem pyan a nihna kum thum sawmnaah, thla lihnaah, thla ni nganaah, Kei chu sal hruaihte zinga Kebar lui kamah ka awm laiin, vante chu a inhawng a, Pathian hmuhna ka hmu. Ezekiel 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.

“Barwaaqooyinka” kow iyo tobanka cutub ee hore waxaa markii ugu horraysay lagu bixiyey cutubka koowaad agagaarka webiga Kebaar; dabadeedna waxaa lagu sii faahfaahiyey araggii cutubka saddexaad ee “bannaanka,” ka dibna mar kale araggii cutubka siddeedaad ee Yeruusaalem. Saddexda goobood ee webiga Kebaar, bannaanka, iyo Yeruusaalem waxay u taagan yihiin saddex aragtiyood oo wadajir uga kooban hal aragti, taas oo ah “barwaaqooyinka” aayadda koowaad iyo kuwa kow iyo tobanka cutub ee hore.

Jubilee

ਯੂਬਲੀ

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.

Angop miik a si asaing sawmni kum 30-na hi kum 30-na Jubilee cycle a, Josiah-in Kalhkho Lo Taksaang ropui zetna atanga tan a ni a, chu chu October 22-ah a tawp tih hi thuhmun takin a tawngtling thei; ziak chu, chumi thianghlim chanchin kalhmang bik chu chiang takin, line upon line-in, theihpuitu pakhat mai lo neiin a entir a ni. Entirna atan; Kalhkho Lo Taksaang chu Spring feasts a entir a, ni sual remna chu Fall feasts a entir thung. Chuvangin, Leviticus sawmni pathum chu Josiah-a tan Jubilee cycle nen a inrem a ni. Josiah lal chanchina entir thuhla atanga October 22, 573 BC thleng chanchin nen a inrem dang line dangte pawh an awm. October 22, 573 BC-a Jubilee kum pakhat thlengfamkimna chanchin lam ah hian chanchin ziaktu mi thiamte’n a pawm tlng a ni.

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.

Para ahli kronologi umumnya tidak keberatan menempatkan Hari Pendamaian pada 22 Oktober 573 SM, dan Paskah Raya Yosia pada 622 SM juga merupakan tanggal yang diterima oleh para kronolog Alkitab tersebut. Paskah, sebagai lambang hari-hari raya musim semi, memulai suatu siklus Yobel empat puluh sembilan tahun, yang berakhir pada lambang hari-hari raya musim gugur, yaitu pada Hari Pendamaian. Tujuh kali tujuh tahun yang membentuk empat puluh sembilan tahun itu merupakan lambang Sabat tanah.

“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.

“Pada setiap halaman, sama ada sejarah, atau ajaran, atau nubuat, Kitab-Kitab Suci Perjanjian Lama disinari dengan kemuliaan Anak Allah. Setakat ia merupakan penetapan ilahi, seluruh sistem Yudaisme ialah suatu nubuat Injil yang terjalin padu. Tentang Kristus, “semua nabi memberi kesaksian.” Kisah Para Rasul 10:43. Dari janji yang diberikan kepada Adam, terus melalui garis para bapa leluhur dan tata hukum, cahaya mulia syurga menjelaskan dengan nyata jejak-jejak Sang Penebus. Para pelihat melihat Bintang Betlehem, Shiloh yang akan datang, ketika perkara-perkara masa depan melintas di hadapan mereka dalam perarakan yang penuh misteri. Dalam setiap korban, kematian Kristus ditunjukkan. Dalam setiap awan dupa, kebenaran-Nya naik ke hadirat Allah. Oleh setiap sangkakala Yobel, nama-Nya dikumandangkan. Dalam misteri yang menggentarkan di ruang Mahakudus, kemuliaan-Nya berdiam.” The Desire of Ages, 211.

Seventeen

Tujuh Belas

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 telah dibawa ke Babel ketika Yerusalem jatuh empat belas tahun sebelum 573 SM. Para sejarawan Yahudi mengidentifikasi siklus Yobel dari zaman Yosia pada tahun 622 sampai 22 Oktober 573 sebagai siklus Yobel yang ke-17. Jangka waktu dari pertempuran Rafia sampai pertempuran Panium adalah tujuh belas tahun. Ptolemeus adalah pemenang dalam pertempuran Rafia, dan ia memerintah sebagai raja selatan selama tujuh belas tahun. Dari Edik Milano sampai Konstantinus membagi kerajaannya pada tahun 330 adalah tujuh belas tahun. Dalam siklus Yobel yang ketujuh belas, Yerusalem dihancurkan oleh Nebukadnezar.

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.

A bana ba Iseraele ba tla dula malatsi a le mantsi ba se na morena, ba se na kgosana, ba se na sehlabelo, ba se na setshwantsho, ba se na efoda, ba se na diterafime; kamora moo bana ba Iseraele ba tla boela, ba batle Morena Modimo wa bona, le Dafida morena wa bona; mme ba tla tshaba Morena le molemo wa hae mehleng ya bofelo. 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 membicarakan suatu pokok yang berkaitan langsung dengan pembuangan Zedekia, meskipun hal itu juga melambangkan permulaan pembuangan bagi kerajaan utara pada tahun 723 SM. Alasan mengapa bagian dalam Hosea ini berhubungan dengan kesaksian Yehezkiel berkaitan dengan penolakan terhadap Allah ketika Israel bersikeras menghendaki seorang raja manusia. Keinginan Israel untuk diperintah oleh seorang raja manusia, dan bukan oleh Raja Ilahi, digambarkan sebagai “kecongkakan kekuatanmu” dalam penghukuman “tujuh kali” di Imamat 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.

Dan jika kamu masih juga tidak mau mendengarkan Aku walaupun semuanya itu telah terjadi, maka Aku akan menghukum kamu tujuh kali lebih berat karena dosa-dosamu. Dan Aku akan mematahkan kecongkakan kekuatanmu; Aku akan menjadikan langitmu seperti besi, dan bumimu seperti tembaga. Imamat 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.

“သင်တို့၏တန်ခိုး၏ မာန” သည် ဣသရေလလူမျိုးတို့က လောကနှင့်တူလိုခြင်းနှင့် မိမိတို့အတွက် ရှင်ဘုရင်တစ်ပါးကို ပိုင်ဆိုင်လိုခြင်းကို ကိုယ်စားပြုသည်။ ဘီစီ 723 ခုနှစ်တွင် မြောက်ပိုင်းနိုင်ငံမှ ရှင်ဘုရင်ကို ဖယ်ရှားခြင်းနှင့် ထို့နောက် ဘီစီ 586 ခုနှစ်တွင် တောင်ပိုင်းနိုင်ငံ၏ ရှင်ဘုရင် ဇေဒကိ၏ ဖမ်းဆီးခံရခြင်းသည် ရှေးဣသရေလ၏ “မာန” ကျိုးပျက်သွားခြင်းကို ကိုယ်စားပြု하며၊ မာနသည် လဲကျခြင်း၏ ရှေ့ပြေးဖြစ်သည်။ သမ္မာကျမ်းစာပရောဖက်ပြုချက်၌ “တန်ခိုး” ဆိုသည်မှာ ရှင်ဘုရင်တစ်ပါး သို့မဟုတ် နိုင်ငံတစ်နိုင်ငံကို ဆိုလိုပြီး၊ လူသားရှင်ဘုရင်တစ်ပါးကို ရယူရန် ဣသရေလ၏ မာနသည် သီအိုကရစီအုပ်ချုပ်မှုနှင့် ဘုရားသခင်တော်မြတ် ရှင်ဘုရင်ကို ငြင်းပယ်ခြင်းကို အမှတ်အသားပြုသည်။

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.

၁ ရာဇဝင်ချုပ် ၈:၁–၉ ဆာမွေလသည် အသက်အိုမင်းလာသောအခါ၊ မိမိသားတို့ကို ဣသရေလအပေါ် တရားသူကြီးများအဖြစ် ခန့်ထားလေ၏။ သူ၏အကြီးဆုံးသားအမည်ကား ယောလ ဖြစ်၍၊ ဒုတိယသားအမည်ကား အဘိယ ဖြစ်၏။ သူတို့သည် ဗေရရှေဘမြို့၌ တရားသူကြီးများဖြစ်ကြ၏။ သို့ရာတွင် သူ၏သားတို့သည် သူ၏လမ်းစဉ်၌ မလျှောက်ကြဘဲ၊ မတရားအကျိုးအမြတ်နောက်သို့ လွဲသွားကြ၍၊ လာဘ်ယူကြကာ တရားသဖြင့်စီရင်ခြင်းကို ဖျက်ဆီးကြ၏။ ထိုအခါ ဣသရေလအမျိုး၏ အကြီးအကဲအပေါင်းတို့သည် စုဝေး၍ ရာမမြို့ရှိ ဆာမွေလထံသို့ လာကြပြီး၊ သူ့အား၊ “ကြည့်ရှုလော့၊ ကိုယ်တော်သည် အသက်အိုမင်းပြီ၊ ကိုယ်တော်၏သားတို့လည်း ကိုယ်တော်၏လမ်းစဉ်၌ မလျှောက်ကြပါ။ သို့ဖြစ်၍ ယခု ကျွန်ုပ်တို့ကို အခြားလူမျိုးများအားလုံးကဲ့သို့ တရားစီရင်ပေးမည့် ရှင်ဘုရင်တစ်ပါး ခန့်ထားတော်မူပါ” ဟု ဆိုကြ၏။ သို့သော် “ကျွန်ုပ်တို့ကို တရားစီရင်ပေးမည့် ရှင်ဘုရင်တစ်ပါး ပေးတော်မူပါ” ဟု သူတို့ဆိုသောအခါ၊ ထိုစကားသည် ဆာမွေလအား မနှစ်သက်စေခဲ့။ ထို့ကြောင့် ဆာမွေလသည် ထာဝရဘုရားထံ ဆုတောင်းလေ၏။ ထာဝရဘုရားကလည်း ဆာမွေလအား၊ “လူတို့သည် သင့်အား ဆိုသမျှအရာခပ်သိမ်း၌ သူတို့၏အသံကို နားထောင်လော့။ အကြောင်းမူကား၊ သူတို့သည် သင့်ကို ပယ်ခြင်းမဟုတ်၊ ငါသည် သူတို့အပေါ် မင်းပြု၍ အုပ်စိုးခြင်းမရှိစေရန် ငါ့ကိုပင် ပယ်ကြပြီ။ ငါသည် သူတို့ကို အီဂျစ်ပြည်မှ ခေါ်ထုတ်ခဲ့သည့် နေ့မှစ၍ ယနေ့တိုင်အောင် သူတို့ပြုခဲ့သမျှ အကျင့်များအတိုင်း၊ ငါ့ကို စွန့်ပစ်၍ အခြားသောဘုရားများကို ဝတ်ပြုခဲ့ကြသကဲ့သို့၊ ယခုလည်း သင့်အား ထိုသို့ပင် ပြုကြ၏။ သို့ဖြစ်၍ ယခု သူတို့၏အသံကို နားထောင်လော့။ သို့ရာတွင် သူတို့အား အလွန်ပြင်းပြစွာ သက်သေခံသတိပေး၍၊ သူတို့အပေါ် အုပ်စိုးမည့် ရှင်ဘုရင်၏ နည်းလမ်းကို ပြသလော့” ဟု မိန့်တော်မူ၏။

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.”

Tlitak hmun hriat tur chu, chumi lai chuan Israel-te chuan Pathian chu an Lal atan chauh ni lovin, hrilhlawkna Thlarau pawh, Samuelaa entir anga chu, an hnawl tel a ni; ziak a ni si a, “an ni hian min kalsan a, pathian dangte an biak a, chutiang bawkin nangmahah an tih bawk a ni.”

“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.

“Iblis tetap-menerus menekan masuk yang palsu—untuk menyesatkan dari kebenaran. Penipuan Iblis yang paling akhir ialah menjadikan kesaksian Roh Allah tidak berdaya. ‘Bila tidak ada penglihatan, rakyat binasa’ (Amsal 29:18). Iblis akan bekerja dengan sangat licik, dengan berbagai cara dan melalui berbagai sarana, untuk menggoncangkan keyakinan umat sisa Allah terhadap kesaksian yang benar.

“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.

“ਈਸ਼ਵਰੀ ਸਾਕਸ਼ੀਆਂ ਦੇ ਵਿਰੁੱਧ ਇੱਕ ਐਸੀ ਘ੍ਰਿਣਾ ਭੜਕਾਈ ਜਾਵੇਗੀ ਜੋ ਸ਼ੈਤਾਨੀ ਹੋਵੇਗੀ। ਸ਼ੈਤਾਨ ਦੀਆਂ ਕਾਰਗੁਜ਼ਾਰੀਆਂ ਇਹ ਹੋਣਗੀਆਂ ਕਿ ਕਲੀਸਿਆਵਾਂ ਦਾ ਉਨ੍ਹਾਂ ਵਿੱਚੋਂ ਵਿਸ਼ਵਾਸ ਡਗਮਗਾ ਦਿੱਤਾ ਜਾਵੇ, ਇਸ ਕਾਰਨ: ਸ਼ੈਤਾਨ ਲਈ ਆਪਣੇ ਧੋਖਿਆਂ ਨੂੰ ਅੰਦਰ ਲਿਆਂਦਾ ਅਤੇ ਆਤਮਾਵਾਂ ਨੂੰ ਆਪਣੀਆਂ ਭ੍ਰਮਣਾਵਾਂ ਵਿੱਚ ਬੰਨ੍ਹ ਰੱਖਣਾ ਇੰਨਾ ਸੌਖਾ ਨਹੀਂ ਰਹਿ ਸਕਦਾ, ਜੇ ਪਰਮੇਸ਼ੁਰ ਦੇ ਆਤਮਾ ਦੀਆਂ ਚੇਤਾਵਨੀਆਂ, ਤਾੜਨਾਵਾਂ ਅਤੇ ਸਲਾਹਾਂ ਦਾ ਧਿਆਨ ਰੱਖਿਆ ਜਾਵੇ।” 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.”

Penipuan terakhir bagi teokrasi Israel purba ialah penolakan bukan sahaja terhadap Tuhan, tetapi juga terhadap Roh Nubuat. Penolakan itu pada tahun 1097 SM melambangkan penipuan terakhir Adventisme Hari Ketujuh Laodikia pada tahun 1863. “Tujuh masa” dalam Imamat dua puluh enam ialah Firman Tuhan, dan Roh Nubuat menyatakan tentang “tujuh masa” itu bahawa ia “tidak boleh diubah.”

“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.

“Ai emon keina je, chart 1843 asi Prabhu gi khudongchaba khutna lamdunaba oirammi, amasung madu hongdokpa yadaba oirammi; masigi mashing-sing adu Mahakna pambiba matung inna oirammi; Mahakki khut asi masigi mashing kharagi mathakta leirammi amasung asibagi amuk ama lotna loinana loukhrammi, aduga Mahakki khut adu loukhidaba matam phaoba mi amatta madu uba ngamdrabani.” 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.

ພຣະວິນຍານແຫ່ງຄຳພະຍາກອນໄດ້ຮັບຮອງ “ເຈັດເທື່ອ” ຢ່າງແນ່ນອນ ແລະການຮັບຮອງຂອງນາງເປັນຄຳເຕືອນບໍ່ໃຫ້ປ່ຽນຕົວເລກໃນແຜນພາບ ຊຶ່ງ “ເຈັດເທື່ອ” ແມ່ນຢູ່ໃນຖັນກາງ ແລະມຸມຂວາເທິງ. ດ້ວຍແຜນພາບປອມຂອງ Uriah Smith ໃນປີ 1863, ການປະຕິເສດຄວາມຈິງພື້ນຖານຢ່າງຕໍ່ເນື່ອງ ຊຶ່ງຖືກເປັນແບບໂດຍອິດສະຣາເອນໂບຮານໃນການປະຕິເສດພຣະເຈົ້າ ແລະພຣະວິນຍານແຫ່ງຄຳພະຍາກອນໄດ້ຊີ້ບອກເຖິງການກະບົດໃນປີ 1863. ວັນທີຂອງການກະບົດໃນປີ 1863 ສອດຄ່ອງກັບເສັ້ນພະຍາກອນທີ່ຖືກວາງອອກໃນພຣະທຳ Ezekiel. ໃນເສັ້ນປະຫວັດສາດນັ້ນ ບົດສະຫຼຸບຄືການທຳລາຍເຢຣູຊາເລັມ ຊຶ່ງເປັນແບບຂອງກົດໝາຍວັນອາທິດ. ຕັ້ງແຕ່ປີ 1863 ເຖິງກົດໝາຍວັນອາທິດທີ່ກຳລັງຈະມາໃນໄວໆນີ້ ໄດ້ຖືກເປັນແບບໂດຍປະຫວັດຂອງກະສັດ Saul ໃນປີ 1097 BC ຫາ Zedekiah ໃນປີ 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.

Zedekia telah ditawan ke Babel empat belas tahun sebelum Yobel tahun 573 SM. Kitaran Yobel yang ketujuh belas bermula pada tahun 622 SM, dan pada tahun ketiga puluh Yehezkiel dikemukakan sebagai seorang imam pada tahun 591 SM, kemudian lima tahun kemudian Yerusalem dimusnahkan pada tahun 586 SM. Kota itu dimusnahkan pada hari yang sama dalam tahun sebagaimana ia dimusnahkan kali yang kedua pada tahun 70 M oleh Titus. Ayat satu dalam Yehezkiel satu adalah lima tahun sebelum kemusnahan Yerusalem dan sembilan belas tahun sebelum penglihatan Bait Suci dalam fasal empat puluh.

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.

在我们被掳后的第二十五年，正月初十日，就是城被攻陷后第十四年，在这同一日，耶和华的手临到我身上，把我带到那里。以西结书 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.

Ka tûm lohna chu ram Sabbath thuthlung an awmna lama an rin loh avângin, Pathianin, ram Sabbath, chu kum sarih-na chu an thu âwih loh avângin hremna chu “vei sarih” a ni ang tih a sawi a. “Vei” chu kum khat a ni a, “kum” chu ni za thum leh sawm ruk a ni; chuvângin vei sarih tih chu ni za thum leh sawm ruk tih nena tihpun chuan kum sang hnih leh za nga leh sawm hnih, kum 2520 a lo ni. Millerite chuan “the twenty-five twenty” tih ṭawngkam chu an hmang lo mai thei e, nimahsela, an chart thianghlim pahnih chuan kum sang hnih leh za nga leh sawm hnih, kum 2520 chu chhiarpui zelah a lantîr ve tho.

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.

Go bolelwa ga phutso ya dinako tse supa mo bogosing jwa bokone jwa Iseraele le mo bogosing jwa borwa jwa Juda e ne e le tlhaloganyo ya ntlha ya ga William Miller, kgotsa o ka re ya “motheo,” kgotsa wa re le “alefa.” Ka 1863 Kereke ya Seventh-day Adventist ya Laodikea e ne ya gana tlhaloganyo ya motheo ya ditshupo tsa ga Miller; “ditshupo” tse di neng di emela motheo otlhe wa mokgatlho wa Bamillerite. Tshusumetso e ne ya tlhagisa ka tlhamalalo gore seno se ka direga, mme se diragetse, e bile se diragetse bogologolo.

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.

Asas bagi bait suci yang dibina semula selepas penawanan di Babilon telah disiapkan dalam sejarah dekri pertama, dan sebelum dekri kedua. Bait suci itu dibina sepenuhnya dalam sejarah dekri kedua. Dalam dekri ketiga, kedaulatan kebangsaan dipulihkan kepada Israel purba yang harfiah. William Miller melambangkan malaikat pertama yang tiba pada tahun 1798 dan diberi kuasa pada 11 Ogos 1840. Malaikat kedua tiba selepas asas diletakkan, sebagaimana dilambangkan oleh carta 1843, yang diterbitkan pada bulan Mei 1842. Pada kekecewaan pertama tahun 1844, kekecewaan alfa tahun 1844, malaikat kedua dan juga masa penangguhan dalam perumpamaan tentang anak-anak dara tiba, dan apabila pekabaran malaikat kedua diperkasakan pada perhimpunan khemah Exeter, bait suci itu telah disiapkan. Kemudian pada kekecewaan besar, atau omega, tahun 1844, Utusan Perjanjian itu tiba-tiba datang ke bait-Nya, sebagai penggenapan dua ribu tiga ratus tahun yang bermula pada dekri ketiga dan berakhir pada kedatangan malaikat ketiga.

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.

ယောရှိဟုဆိုသည်မှာ “ဘုရားသခင်၏အုတ်မြစ်” ဟု အဓိပ္ပာယ်ရသည်။ ဘုရင်ယောရှိဖြစ်စေ၊ ယောရှိ လစ်ချ်ဖြစ်စေ၊ နှစ်ဦးစလုံးသည် အုတ်မြစ်တို့၏ သင်္ကေတများဖြစ်ကြသည်။ ထိုအုတ်မြစ်တို့ကို ပထမအမိန့်တော်၏ သမိုင်းတွင် ကိုယ်စားပြုထားသကဲ့သို့လည်းကောင်း၊ လေဝိဝတ်ပြုရာကျမ်း အခန်း နှစ်ဆယ့်သုံး၏ ပထမ နှစ်ဆယ့်နှစ် ပုဒ်တွင် ဖော်ပြထားသော နွေဦးပွဲတော်များအားဖြင့် ကိုယ်စားပြုထားသကဲ့သို့လည်းကောင်း တွေ့ရသည်။ အုတ်မြစ်များ၊ နွေဦးပွဲတော်များနှင့် ပထမအမိန့်တော်တို့သည် ၁၈၄၀ ခုနှစ်နှင့် ပထမကောင်းကင်တမန်၏ အာဏာပေးခြင်းကို ကိုယ်စားပြုသော သင်္ကေတများဖြစ်ကြသည်။ ယေဇကျေလ အခန်း လေးဆယ်၊ ပုဒ် တစ် တွင် ဖော်ပြထားသည့် ခရစ်မတိုင်မီ ၅၇၃ ခုနှစ် အောက်တိုဘာ ၂၂ ရက်သည် ၁၈၄၄ ခုနှစ် အောက်တိုဘာ ၂၂ ရက်နှင့် သေသောသူတို့အပေါ် တရားစီရင်ခြင်း ဖွင့်လှစ်ခြင်း၏ သင်္ကေတဖြစ်သကဲ့သို့၊ အသက်ရှင်သောသူတို့အပေါ် တရားစီရင်ခြင်း ဖွင့်လှစ်ခြင်း၌ ၂၀၀၁ ခုနှစ် စက်တင်ဘာ ၁၁ ရက်၏ သင်္ကေတလည်း ဖြစ်သည်။ ဤဆောင်းပါးများကို ဆက်လက်လိုက်နာလာသူ မည်သူမဆို၊ ကျွန်ုပ်အသုံးချလျက်ရှိသော လျှောက်လွှာများကို သိနှင့်ပြီး ဖြစ်သင့်သည်။

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.

Ezekiel ialah suatu lambang dalam sejarah nubuatan yang digambarkan dalam tulisannya. Ezekiel hadir ketika dua puluh lima orang sujud menyembah matahari pada penghujung pasal lapan. Dia juga hadir dalam pasal-pasal berikutnya ketika ‘pemeteraian yang diikuti oleh penyembelihan’ didatangkan ke atas Yerusalem, yang dikenal pasti oleh Ellen White sebagai gereja Seventh-day Adventist. Dalam sebelas pasal yang pertama, Ezekiel dibawa masuk ke dalam tempat kudus syurgawi untuk menerima arahannya, sebagaimana kaum Millerite dipanggil untuk melakukannya pada tahun 1844, dan sebagaimana pergerakan ini kini sedang dipanggil untuk melakukannya.

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.

O lea ua fai ai Esekielu ma fa‘ailoga iā te outou; e tusa ma mea uma na ia faia, e fa‘apea fo‘i ona outou faia; ma pe a o‘o mai lenei mea, ona outou iloa ai lea o a‘u o le Ali‘i le Atua. Esekielu 24:24.

When This Cometh

Хэрэв Энэ Ирвэл

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.”

Nna maani ye bɔɔ yɛn ni sanu kpatakpat la, ni nkan si Ezekiel yelɔɔ laa ba yɛnsem ni Mawu-fɔwo me ake, enɛ la, míeva ɖo Ezekiel ƒe dzesi la dzi. Ne nènya be Ezekiel tsɔ ɖe alafa akpe ɖeka kple bla ene la, eye nènyae to xɔse kple gɔmesese ƒe asi me va ɖo nɔnɔme si le kɔkɔenyenye me kpɔ mɔ ɖe edzi be nu sia nu si Ezekiel fia le eŋlɔŋlɔwo me la, wo katã nye dzesidede na numetata kɔkɔe aɖe siwo adzɔ le ŋkekea mamlɛtɔwo me, siwo anɔ alafa akpe ɖeka kple bla ene la ŋu—ne nènya esia la, ekema “miadze si” be “Yehowa” nye “Mawu.”

We will continue these thoughts in the next article.

Re tla tswelela ka megopolo ye ka sengwalong se se latelago.