It is an acceptable biblical understanding to identify the prophet Ezekiel as thirty years old in his opening verses.

É uma compreensão bíblica aceitável identificar o profeta Ezequiel como tendo trinta anos de idade em seus versículos de abertura.

Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity, The word of the Lord came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the Lord was there upon him. Ezekiel 1:1–3.

और तीसवें वर्ष के चौथे महीने के पाँचवें दिन ऐसा हुआ कि जब मैं केबार नदी के किनारे बन्दियों के बीच था, तब आकाश खुल गया, और मैंने परमेश्वर के दर्शन देखे। महीने के पाँचवें दिन, जो राजा यहोयाकीन की बन्धुआई का पाँचवाँ वर्ष था, यहोवा का वचन स्पष्ट रीति से याजक बूजी के पुत्र यहेजकेल के पास कसदियों के देश में केबार नदी के किनारे पहुँचा; और वहाँ यहोवा का हाथ उस पर हुआ। यहेजकेल 1:1–3॥

Some believe “the thirtieth year” is based upon a specific jubilee cycle, which began with king Josiah and ended with verse one of chapter forty.

ഏഴുപതാം വർഷം എന്നത് ഒരു പ്രത്യേക യോബേൽചക്രത്തെ ആസ്പദമാക്കിയുള്ളതാണെന്ന് ചിലർ വിശ്വസിക്കുന്നു; അത് രാജാവായ യോശീയാവോടെ ആരംഭിച്ച് നാൽപ്പതാം അധ്യായത്തിലെ ഒന്നാം വാക്യത്തിൽ അവസാനിച്ചു.

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.

W roku dwudziestym piątym naszej niewoli, na początku roku, dziesiątego dnia miesiąca, w czternastym roku po zdobyciu miasta, właśnie tego samego dnia spoczęła na mnie ręka Pana i zaprowadziła mnie tam. Ezechiela 40:1.

Biblical chronologists date verse one of chapter forty as either April 28 or October 22, 573 BC. All the prophets identify the latter days, so the fall date of October 22, 573 BC is the omega date of a line that began fifty years prior in what is called “Josiah’s Great Passover” on May 5, 622 BC.

കോൺഡം നാല്പതാം അധ്യായത്തിലെ ഒന്നാം വാക്യം ബൈബിള്‍ കാലക്രമവിദഗ്ധര്‍ ക്രി.മു. 573 ഏപ്രില്‍ 28-നോ അല്ലെങ്കില്‍ ക്രി.മു. 573 ഒക്ടോബര്‍ 22-നോ എന്നിങ്ങനെ തീയതീകരിക്കുന്നു. സകല പ്രവാചകന്മാരും അന്ത്യദിനങ്ങളെ തന്നെയാണ് തിരിച്ചറിയിക്കുന്നതു കൊണ്ടു, ക്രി.മു. 573 ഒക്ടോബര്‍ 22 എന്ന ശരത്കാല തീയതി, അതിന് അമ്പത് വര്‍ഷം മുമ്പ് ക്രി.മു. 622 മേയ് 5-ന് “യോശീയാവിന്റെ മഹത്തായ പെസഹാ” എന്നു വിളിക്കപ്പെടുന്നതില്‍ ആരംഭിച്ച ഒരു രേഖയുടെ ഓമേഗ തീയതിയാണ്.

The number thirty is a symbol of the priests who were to be thirty years old when they began to serve. Whether verse one through three of Ezekiel one, is identifying Ezekiel’s age as thirty, or simply as a symbol of a priest he would also be represented as thirty years old. If the thirty years of verse one is as others believe; representing the thirtieth year since Josiah’s Great Passover in 622 BC, the prophetic implications are still the same.

숫자 서른은 제사장들이 섬기기 시작할 때에 서른 살이어야 했음을 상징하는 표징이다. 에스겔 1장 1절부터 3절이 에스겔의 나이를 서른으로 밝히는 것이든, 혹은 단지 그가 제사장임을 상징하는 것이든, 그는 또한 서른 살로 표상될 것이다. 만일 1절의 서른 해가 다른 이들이 믿는 바와 같이 기원전 622년 요시야의 대유월절 이후 제삼십 년을 나타내는 것이라 할지라도, 그 예언적 함의는 여전히 동일하다.

Josiah means “foundation,” and his Great Passover began a jubilee period that ended on October 22 on the Day of Atonement 573 BC. The “jubilee line” from Josiah to October 22 aligns with the history of 1840 to 1844. The foundations of 1840 were represented by king Josiah and also by Josiah Litch. October 22 was represented by the horn of the jubilee trumpet being sounded along with the horn of the Day of Atonement.

ヨシヤとは「基礎」を意味し、彼の大いなる過越は、紀元前573年の贖罪日に当たる10月22日に終わるヨベルの期間を開始した。ヨシヤから10月22日までの「ヨベルの線」は、1840年から1844年までの歴史と一致している。1840年の基礎は、王ヨシヤによって、またヨサイヤ・リッチによっても表されていた。10月22日は、贖罪日の角笛とともにヨベルのラッパの角が吹き鳴らされることによって表された。

And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.

そして、あなたは自分のために七回の安息年を数えなければならない。すなわち、七年を七たびである。こうして、その七回の安息年の期間は、あなたにとって四十九年となる。そこで、第七の月の十日、すなわち贖罪の日に、あなたはヨベルのラッパを鳴り響かせなければならない。あなたがたの全土にわたって、そのラッパを鳴り響かせなければならない。レビ記 25:8, 9.

Ezekiel is set within the Jubilee line from king Josiah to October 22, a line that represents Revelation ten’s first and second angels from 1840 unto 1844. Ezekiel represents the Millerites of the first and second angels and the one hundred and forty-four thousand of the third angel. Ezekiel represents the priesthood of the one hundred and forty-four thousand, but his primary prophetic attribute is that he is a prophet.

ইসকিয়েলকে যোশিয় রাজা থেকে ২২ অক্টোবর পর্যন্ত বিস্তৃত জুবিলি-রেখার মধ্যে স্থাপন করা হয়েছে, যে রেখা ১৮৪০ থেকে ১৮৪৪ পর্যন্ত প্রকাশিত বাক্য দশের প্রথম ও দ্বিতীয় স্বর্গদূতকে উপস্থাপন করে। ইসকিয়েল প্রথম ও দ্বিতীয় স্বর্গদূতের মিলারাইটদের এবং তৃতীয় স্বর্গদূতের এক লক্ষ চুয়াল্লিশ হাজারকে উপস্থাপন করে। ইসকিয়েল এক লক্ষ চুয়াল্লিশ হাজারের যাজকত্বকে উপস্থাপন করে, কিন্তু তার প্রধান ভাববাণীমূলক বৈশিষ্ট্য এই যে, তিনি একজন ভাববাদী।

Prophet, Priest and King

Profet, Preot și Împărat

There are three biblical characters that began to serve when thirty years of age. Along with Ezekiel were David and Joseph. Because they all began to serve at the age of thirty, they are all priests. David is a symbol of the king, Joseph is the priest and Ezekiel is the prophet in the threefold kingdom of glory that consists of a prophet, a priest and a king.

தெய்வீக வேதாகமத்தில் முப்பது வயதில் சேவையைத் தொடங்கிய மூன்று பேர் உள்ளனர். எசேக்கியேலுடன் சேர்த்து தாவீதும் யோசேப்பும் இருந்தனர். அவர்கள் அனைவரும் முப்பது வயதில் சேவையைத் தொடங்கியதினால், அவர்கள் அனைவரும் ஆசாரியர்கள் ஆவர். தாவீது ராஜாவின் அடையாளமாக இருக்கிறார்; யோசேப்பு ஆசாரியரின் அடையாளமாகவும், எசேக்கியேல் தீர்க்கதரிசியின் அடையாளமாகவும், தீர்க்கதரிசி, ஆசாரியன், ராஜா ஆகியோரால் அமைந்த மகிமையின் மூவகை ராஜ்யத்தில் நிற்கிறார்.

However we might apply the prophet Ezekiel as a symbol, he is a priest, and when applied in the line of the jubilee from Josiah to October 22, Ezekiel is a priest who would represent a priest in the sealing time of the one hundred and forty-four thousand as typified by the history of 1840 to 1844 and king Josiah to October 22, 573 BC.

然而，无论我们如何将先知以西结作为一个象征来应用，他都是一位祭司；并且，当他被应用在从约西亚到十月二十二日的禧年脉络中时，以西结乃是一位祭司，代表着在十四万四千人受印时期中的一位祭司，正如公元1840年至1844年的历史以及公元前573年从约西亚到十月二十二日所预表的那样。

Twenty-two

వెన్నెండూ

The Bible is clear that Ezekiel ministered for twenty-two years. “Twenty-two” is a symbol of the one hundred and forty-four thousand who are the ensign of Divinity combined with humanity. In the history represented by Josiah’s Passover unto chapter forty’s October 22’s Jubilee celebration, Josiah’s Passover typified the work of Josiah Litch in 1838 and 1840. That work was setting forth the time prophecies of the first and second woes. It can now be seen that the prophecy of the first and second woes is much larger than the pioneers recognized.

Biblia ni wazi kwamba Ezekieli alihudumu kwa miaka ishirini na miwili. “Ishirini na miwili” ni ishara ya wale mia moja arobaini na nne elfu, ambao ni bendera ya Uungu uliounganishwa na ubinadamu. Katika historia inayowakilishwa na Pasaka ya Yosia hadi sura ya arobaini, yaani sherehe ya Yubile ya Oktoba 22, Pasaka ya Yosia ilikuwa kielelezo cha kazi ya Josiah Litch katika 1838 na 1840. Kazi hiyo ilikuwa ni kuweka wazi unabii wa nyakati wa ole wa kwanza na wa pili. Sasa inaweza kuonekana kwamba unabii wa ole wa kwanza na wa pili ni mpana zaidi kuliko waanzilishi walivyotambua.

Ezekiel as a biblical prophet identifies more specific dates in his writings than any other biblical author.

حزقیال، به‌عنوان یک نبیّ کتاب‌مقدّسی، در نوشته‌های خود بیش از هر نویسندهٔ دیگری در کتاب مقدّس، تاریخ‌های مشخص را ذکر می‌کند.

Ezekiel is the omega of the day equaling a year in Bible prophecy. In the book of Numbers, the alpha mention of the day year principle is represented at the first rebellion at Kadesh that brought about forty years of wandering in the wilderness. The last, or omega rebellion is being represented by Ezekiel in chapter four as Jerusalem is destroyed.

Ezekiel არის დღის, რომელიც ბიბლიურ წინასწარმეტყველებაში ერთ წელს უტოლდება, ომეგა. რიცხვთა წიგნში დღის-წლის პრინციპის ალფა ხსენება წარმოდგენილია კადეშში პირველი ამბოხებით, რომელმაც უდაბნოში ხეტიალის ორმოცი წელი მოიტანა. უკანასკნელი, ანუ ომეგა ამბოხი, ეზეკიელის მიერ მეოთხე თავშია წარმოდგენილი, როდესაც იერუსალიმი ნადგურდება.

Alpha

Alfa

After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. Numbers 14:34, 35.

После числа дней, в которые вы осматривали землю, именно сорока дней, за каждый день — год, понесёте беззакония ваши сорок лет, и познаете отступление Моё. Я, Господь, сказал: истинно так и сделаю всему этому злому обществу, собравшемуся против Меня; в этой пустыне они исчезнут, и там умрут. Числа 14:34, 35.

Omega

אומגה

Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. Ezekiel 4:4–7.

또 너는 네 왼쪽으로 누워 이스라엘 족속의 죄악을 그 위에 지라. 네가 그 위에 눕는 날수대로 그들의 죄악을 담당할지니라. 내가 그들의 죄악의 햇수를 날수에 따라 네게 맡기었나니, 곧 삼백구십 일이니라. 그와 같이 네가 이스라엘 족속의 죄악을 담당할지니라. 네가 이 날수를 다 채운 후에는 다시 네 오른쪽으로 누워 유다 족속의 죄악을 담당하되 사십 일이라. 내가 하루를 일 년으로 네게 정하였느니라. 그러므로 너는 예루살렘을 에워싸는 일을 향하여 네 얼굴을 고정하고, 네 팔을 드러내며, 그 성을 향하여 예언할지니라. 에스겔 4:4–7.

Kadesh and Jerusalem’s destruction represent the alpha and omega rebellion representing the day for a year principle. The “day for a year principle” was the primary rule of the Millerite's and in the history of 1840 to 1844, as typified in the Jubilee line of king Josiah unto October 22. Ezekiel sets forth more dates than any other prophet. Within the dating of Ezekiel, the line of the Jubilee is identified, tying Ezekiel’s witness directly into the history of the first and second angels, and thereafter the history of the third angel.

قادِش وخرابىِ اورشلیم نمایانگر عصیانِ آلفا و اُمگا هستند که اصلِ «یک روز در برابر یک سال» را نمایندگی می‌کند. اصلِ «یک روز در برابر یک سال» قاعدهٔ اصلیِ میلری‌ها بود و در تاریخِ ۱۸۴۰ تا ۱۸۴۴، چنان‌که در خطِ یوبیلِ پادشاه یوشیا تا ۲۲ اکتبر نمونه‌وار نشان داده شده است، به‌کار رفت. حزقیال بیش از هر نبیِ دیگر تاریخ‌ها را بیان می‌کند. در میان تاریخ‌گذاری‌های حزقیال، خطِ یوبیل مشخص می‌شود و شهادتِ حزقیال را مستقیماً به تاریخِ فرشتهٔ اول و دوم، و پس از آن به تاریخِ فرشتهٔ سوم، پیوند می‌دهد.

Along with the “Jubilee line” Ezekiel lies on his side for three hundred and ninety days, then on his other side for forty days. “Four hundred and thirty” is a symbol of the old and new covenants, for Abram’s covenant promise of four hundred years of captivity in Egypt found the second witness of thirty years with the apostle Paul. Together Abram, (later Abraham) of ‘the old’ and Saul, (later Paul) of ‘the new’ combined their witnesses to establish four hundred and thirty years as a symbol of the everlasting covenant. “Three hundred and ninety days” “shalt thou bear the iniquity of the house of Israel.” “And” “thou shalt bear the iniquity of the house of Judah forty days.” Together the right side and the left side equal Abram and Paul.

თან ერთად „იუბილეს ხაზისა“, ეზეკიელი წვება თავის გვერდზე სამას ოთხმოცდაათი დღე, შემდეგ კი — მეორე გვერდზე ორმოცი დღე. „ოთხას ოცდაათი“ ძველი და ახალი აღთქმების სიმბოლოა, რადგან აბრამის აღთქმისეულმა აღთქმამ ეგვიპტეში ოთხასი წლის ტყვეობის შესახებ მეორე მოწმობა ჰპოვა ოცდაათი წლის სახით მოციქულ პავლესთან. ერთად, აბრამმა (შემდგომში აბრაამმა) „ძველისა“ და საულმა (შემდგომში პავლემ) „ახლისა“ გააერთიანეს თავიანთი მოწმობები, რათა დაემყარებინათ ოთხას ოცდაათი წელი, როგორც მარადიული აღთქმის სიმბოლო. „სამას ოთხმოცდაათი დღე“ — „უნდა იტვირთო ისრაელის სახლის ურჯულოება“. „და“ — „იუდას სახლის ურჯულოებაც უნდა იტვირთო ორმოცი დღე“. ერთად, მარჯვენა გვერდი და მარცხენა გვერდი უტოლდება აბრამსა და პავლეს.

The covenant was always based upon obedience or disobedience—life or death. The year day principle in Millerite history was a life or death issue, and the history was announced by the first angel as the everlasting gospel. The “gospel” is a life or death issue, and the life or death testing issue of Millerite history was set within the context of the principle of a day equating to a year. The prediction that empowered the message of the first angel was the three hundred ninety-one years and fifteen days prophecy of the second woe. Within the three hundred and ninety days that Ezekiel laid upon his left side is an illustration of the three hundred and ninety-one years and fifteen days time prophecy of the second woe. It requires prophetic discernment to rightly divide the prophecy, but it is nothing less than the continuing work of the Lion of the tribe of Judah unsealing the message of the midnight cry.

الْعَهْدُ كان دائمًا قائمًا على الطاعة أو العصيان — الحياة أو الموت. وكان مبدأُ اليومِ بسنةٍ في التاريخ المِلَّري مسألةَ حياةٍ أو موت، وقد أُعلنت تلك الحقبةُ على يد الملاك الأول بوصفها الإنجيل الأبدي. و«الإنجيل» هو مسألةُ حياةٍ أو موت، وكانت القضيةُ الاختباريةُ المتعلقةُ بالحياة أو الموت في التاريخ المِلَّري موضوعةً ضمن سياق المبدأ القائل إن اليوم يعادل سنة. وكانت النبوءةُ التي أمدّت رسالةَ الملاك الأول بالقوة هي نبوةَ الثلاثمائة وواحد والتسعين سنةً وخمسةَ عشرَ يومًا الخاصةِ بالويل الثاني. وضمن الثلاثمائة والتسعين يومًا التي اضطجع فيها حزقيال على جانبه الأيسر توجد صورةٌ توضيحيةٌ لنبوةِ الزمن الخاصةِ بالويل الثاني: الثلاثمائة وواحد والتسعون سنةً وخمسةَ عشرَ يومًا. ويتطلب الأمرُ بصيرةً نبويةً لكي يُفصَل القولُ النبويُّ على وجهه الصحيح، لكنه ليس سوى العملِ المتواصلِ لأسدِ سبطِ يهوذا في فكِّ خِتامِ رسالةِ صراخِ نصفِ الليل.

I contend that Ezekiel must be treated as a symbol of the one hundred and forty-four thousand, but primarily as a symbol of the gift of the Spirit of Prophecy, whether represented as a manifestation of a latter-day prophet, or as a manifestation of the covenant people who understand the principle of line upon line methodology.

أؤكد أن حزقيال يجب أن يُعامَل بوصفه رمزًا للمئة والأربعة والأربعين ألفًا، ولكن بصورة أساسية بوصفه رمزًا لعطية روح النبوة، سواء تمثلت في ظهور نبي من أنبياء الأيام الأخيرة، أو في ظهور شعب العهد الذي يفهم مبدأ منهجية «سطرًا على سطر».

I contend that Ezekiel’s light upon the three hundred and ninety-one years and fifteen days prophecy aligns with the dirt brush man casting the jewels into the larger casket.

Ndërkaq, unë pohoj se drita e Ezekielit mbi profecinë e treqind e nëntëdhjetë e një viteve dhe pesëmbëdhjetë ditëve përputhet me njeriun me furçë pluhuri që hedh xhevahiret në arkëzën më të madhe.

I contend that the light from Ezekiel is an essential element of the capstone message, when the temple is finished.

Ég held því fram að ljósið frá Esekíel sé ómissandi þáttur í boðskap hornsteinsins, þegar musterið er fullgert.

Ezekiel is at October 22 in verse one of chapter forty, and it is there that the vision of the future temple is given to Ezekiel. That temple is the temple of the one hundred and forty-four thousand, of which Ezekiel is a symbol of that number. That group will have passed two tests before they reach the third and litmus test. Ezekiel is portrayed as receiving his light in the temple, and therefore the light he produces as a symbol represents the light that comes when God’s people enter the Most Holy Place in alignment with Daniel chapter ten.

ஏசேக்கியேல் நாற்பதாம் அதிகாரத்தின் முதல் வசனத்தில் அக்டோபர் 22-ஆம் தேதியில் இருக்கிறார்; அங்கேயே எதிர்கால ஆலயத்தின் தரிசனம் ஏசேக்கியேலுக்குக் கொடுக்கப்படுகிறது. அந்த ஆலயம் ஒரு இலட்சத்து நாற்பத்திநான்கு ஆயிரம் பேரின் ஆலயமாகும்; அந்த எண்ணிக்கைக்கான ஒரு குறியீடாக ஏசேக்கியேல் இருக்கிறார். மூன்றாவது மற்றும் இறுதி சோதனையை அடையும் முன், அந்தக் குழு இரண்டு சோதனைகளைத் தாண்டியிருக்கும். ஏசேக்கியேல் ஆலயத்தில் தனது ஒளியைப் பெறுகிறவராக சித்தரிக்கப்படுகிறார்; ஆகையால், அவர் ஒரு குறியீடாக வெளிப்படுத்தும் ஒளி, தேவனுடைய மக்கள் தானியேல் பத்தாம் அதிகாரத்துடன் ஒத்திசைவில் மகா பரிசுத்த ஸ்தலத்திற்குள் நுழையும்போது வரும் ஒளியைக் குறிக்கிறது.

The light of the Revelation of Jesus Christ that is unsealed, is unsealed just before probation closes.

प्रकाशित यीशु मसीह की वह ज्योति, जो अनमुद्रित की गई है, अनुग्रह-अवधि के समाप्त होने से ठीक पहले अनमुद्रित की जाती है।

And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

A on mi ki mi: Maṣe di ọrọ̀ àsọtẹ́lẹ̀ inú ìwé yìí mọ́lẹ̀: nítorí àkókò náà kù sí dẹ̀dẹ̀. Ẹni tí ó jẹ́ aláìṣòdodo, jẹ́ kí ó máa ṣe aláìṣòdodo sí i: àti ẹni tí ó jẹ́ aláìmọ́, jẹ́ kí ó máa jẹ́ aláìmọ́ sí i: àti ẹni tí ó jẹ́ olódodo, jẹ́ kí ó máa ṣe òdodo sí i: àti ẹni tí ó jẹ́ mímọ́, jẹ́ kí ó máa jẹ́ mímọ́ sí i. Ifihan 22:10, 11.

The “time is at hand” just before probation closes in verse eleven, and the Revelation of Jesus Christ is therefore unsealed at that time, for “the time is at hand.”

„đến kỳ rồi” ngay trước khi thời kỳ ân điển chấm dứt trong câu mười một, và vì vậy Sự Mặc Khải của Đức Chúa Jêsus Christ được mở ấn vào lúc ấy, vì “đến kỳ rồi”.

The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

이것은 예수 그리스도의 계시라. 하나님께서 반드시 속히 이루어질 일들을 그의 종들에게 보이시려고 그것을 그에게 주셨고, 또 그의 천사를 보내어 그것을 그의 종 요한에게 표적으로 알리셨다. 요한은 자기가 본 모든 것, 곧 하나님의 말씀과 예수 그리스도의 증거를 증언하였다. 이 예언의 말씀을 읽는 자와 듣는 자들과 그 가운데 기록된 것들을 지키는 자들은 복이 있나니, 때가 가까움이라. 요한계시록 1:1–3

Probation closes for Laodicean Seventh-day Adventism at the Sunday law and Adventism is represented as Jerusalem in chapter nine of Ezekiel. There those who sigh and cry for the abominations done in the land and in the church receive the seal. The sealing takes place when the east winds of Islam are angering the nations, just before probation closes. In Ezekiel chapter eight the four generations of Adventism conclude with the fourth generation being symbolized by the twenty-five leaders bowing to the sun.

La prueba termina para el adventismo laodicense del séptimo día en el tiempo de la ley dominical, y el adventismo es representado como Jerusalén en el capítulo nueve de Ezequiel. Allí, quienes gimen y claman por las abominaciones que se cometen en la tierra y en la iglesia reciben el sello. El sellamiento tiene lugar cuando los vientos del este del islam están airando a las naciones, justo antes de que concluya el tiempo de prueba. En el capítulo ocho de Ezequiel, las cuatro generaciones del adventismo llegan a su culminación, siendo la cuarta generación simbolizada por los veinticinco dirigentes que se inclinan ante el sol.

That vision was given symbolically one day before the Sunday law, or just before the close of probation as represented by six, six, six.

E taua moemoeā i homai i runga i te tohu kotahi rā i mua i te ture Rātapu, arā, i mua tonu ake i te katinga o te wā whakamātautau e whakaarahia ana e te ono, te ono, te ono.

And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Ezekiel 8:1–4.

그러므로 여섯째 해, 여섯째 달, 그 달 닷샛날에 내가 내 집에 앉아 있고 유다의 장로들이 내 앞에 앉아 있을 때에, 거기에서 주 여호와의 손이 내게 임하셨다. 그때에 내가 보니, 보라, 불의 모양 같은 한 형상이 있었는데, 그 허리 모양에서 아래로는 불이 있었고, 그 허리에서 위로는 광채의 모양, 곧 호박빛 같은 것이 있었다. 그가 손의 형상을 내밀어 내 머리털 한 가닥을 잡으시매, 영이 나를 땅과 하늘 사이로 들어 올려 하나님의 환상 가운데 예루살렘으로 데려가셨으니, 곧 북쪽을 향한 안쪽 문 어귀에 이르게 하셨다. 거기에는 질투를 일으키는 질투의 우상의 자리 가 있었더라. 그리고 보라, 이스라엘 하나님의 영광이 거기에 있었으니, 내가 들에서 본 그 환상과 같았다. 에스겔 8:1–4.

The vision of the sixth year, sixth month and fifth day came just before ‘666,’ a symbol of the Sunday law, when probation closes for Laodicean Adventism. That vision was “according to the vision” Ezekiel “saw in the plain.” The vision he saw in the plain is found earlier, in chapter three.

Viziunea din anul al șaselea, luna a șasea și ziua a cincea a venit chiar înainte de „666”, un simbol al legii duminicale, când timpul de probă se încheie pentru adventismul laodicean. Acea viziune a fost „potrivit viziunii” pe care Ezechiel „a văzut-o în câmpie”. Viziunea pe care a văzut-o în câmpie se găsește mai înainte, în capitolul trei.

Then I arose, and went forth into the plain: and, behold, the glory of the Lord stood there, as the glory which I saw by the river of Chebar: and I fell on my face. Ezekiel 3:23.

Puis je me levai, et j’allai dans la plaine ; et voici, la gloire du Seigneur s’y tenait, telle la gloire que j’avais vue près du fleuve du Kebar ; et je tombai sur ma face. Ézéchiel 3:23.

The vision of the “plain”, which was the vision of the sixth year, sixth month and fifth day was the vision Ezekiel had seen earlier at the river of Chebar.

दर्शन की “समतल भूमि”, जो छठे वर्ष, छठे महीने और पाँचवें दिन का दर्शन था, वही दर्शन था जिसे यहेजकेल ने इससे पहले कबार नदी के पास देखा था।

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.

再如，在第三十年，四月初五日，我在迦巴魯河边被掳的人中间，天就开了，我得见神的异象。以西结书 1:1。

The “visions of God” which Ezekiel “saw,” by the river of Chebar, was the vision of the plain, which was also the vision of Ezekiel chapter eight through eleven. Those visions were presented in the context of Ezekiel looking into the sanctuary, which is where the "marah" looking glass vision of chapter ten is accomplished. Ezekiel represents those who partake of the prophetic light radiating from the Most Holy Place as the Revelation of Jesus Christ is brought forth just before the close of probation.

„Dumnezeu i-a arătat lui Ezechiel viziuni” pe care el „le-a văzut” lângă râul Chebar; aceasta era vedenia câmpiei, care era totodată și vedenia din Ezechiel capitolele opt până la unsprezece. Aceste vedenii au fost prezentate în contextul în care Ezechiel privea în sanctuar, acolo unde se împlinește vedenia „marah”, ca într-o oglindă, din capitolul zece. Ezechiel îi reprezintă pe aceia care se împărtășesc din lumina profetică ce radiază din Locul Preasfânt, pe măsură ce Descoperirea lui Isus Hristos este adusă la lumină chiar înainte de încheierea timpului de probă.

When we identify king Josiah’s Jubilee line that begins with Passover and ends on October 22, we are identifying the symbol of the Spring feasts and the Fall feasts as set forth in Leviticus twenty-three. There the spring and fall feasts are set forth with twenty-two verses each, just as Ezekiel’s ministry was for twenty-two years. Aligning Ezekiel in the thirtieth year of the Jubilee line allows Ezekiel’s birth to align with Josiah’s revival. If he was thirty years old in the thirtieth year of the Jubilee cycle, then Ezekiel would be born at Josiah’s reformation.

왕 요시야의 유월절로 시작하여 10월 22일에 끝나는 희년의 선을 우리가 식별할 때, 우리는 레위기 23장에 제시된 봄 절기들과 가을 절기들의 상징을 식별하는 것이다. 거기에서 봄 절기들과 가을 절기들은 각각 스물두 절씩 제시되어 있으며, 마치 에스겔의 사역이 스물두 해 동안이었던 것과 같다. 에스겔을 희년의 선의 서른째 해에 맞추어 놓으면, 에스겔의 출생이 요시야의 부흥과 일치하게 된다. 그가 희년 주기의 서른째 해에 서른 살이었다면, 에스겔은 요시야의 종교개혁 때에 태어난 것이 된다.

Ezekiel is a symbol of those who by faith enter into the Most Holy Place. Once there they see the wheels within the wheels representing the complex play of human interactions. As with John in Revelation chapter ten, Ezekiel represents the Millerites, but more directly the one hundred and forty-four thousand. His parallel three-hundred-ninety-one-years and fifteen-days time prophecy illustrates the final judgment of Laodicean Adventism with the destruction of Jerusalem, and it includes the enigma of thirty-eight and forty.

ئەزەقیال نیشانەی ئەوانەیە کە بە باوەڕ دەچنە ناو شوێنی هەرەپیرۆز. کاتێک لەوێن، ئەو چەرخانانە دەبینن کە لەناو چەرخاناندان، کە نیشانەی یاریی ئاڵۆزی پەیوەندییە مرۆییەکانە. وەک لەگەڵ یۆحەننا لە ئاشکراکردن، بەشی دەیەمدا، ئەزەقیال نوێنەرایەتیی مایلەریتەکان دەکات، بەڵام بە شێوەیەکی ڕاستەوخۆتر ئەو سەد و چل و چوار هەزارە. پێشبینیی کاتی هاوتەریبەکەی سێ سەد و نەوەد و یەک ساڵ و پانزە ڕۆژ، دادوەریی کۆتاییی ئادڤێنتیزمی لاودیکیا لەگەڵ وێرانکردنی ئۆرشەلیم پیشان دەدات، و هەروەها ئەڵۆزیی سی و هەشت و چل لەخۆدەگرێت.

It includes the symbolism of four hundred and thirty years.

Es umfasst die Symbolik von vierhundertdreißig Jahren.

It includes the four-year period represented by 1333 to 1337, 1449 to 1453 and 1840 to 1844.

Incluye el período de cuatro años representado por 1333 a 1337, 1449 a 1453 y 1840 a 1844.

We will begin our considerations of this most important subject in the next article.

În articolul următor vom începe examinarea acestui subiect de cea mai mare importanță.

“In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him.” Testimonies, volume 5, 753.

«En las visiones dadas a Isaías, a Ezequiel y a Juan vemos cuán estrechamente está relacionado el cielo con los acontecimientos que tienen lugar sobre la tierra, y cuán grande es el cuidado de Dios por aquellos que le son leales». Testimonios, tomo 5, p. 753.

“Christ Himself was the Lord of the temple. When He should leave it, its glory would depart—that glory once visible in the holy of holies over the mercy seat, where the high priest entered only once a year, on the great day of atonement, with the blood of the slain victim (typical of the blood of the Son of God shed for the sins of the world), and sprinkled it upon the altar. This was the Shekinah, the visible pavilion of Jehovah.

Cristos Însuși era Domnul templului. Când avea să-l părăsească, slava lui avea să se depărteze—acea slavă odinioară vizibilă în Locul Preasfânt, deasupra capacului ispășirii, unde marele-preot intra numai o dată pe an, în marea zi a ispășirii, cu sângele jertfei înjunghiate (care preînchipuia sângele Fiului lui Dumnezeu vărsat pentru păcatele lumii) și îl stropea asupra altarului. Aceasta era Șekina, locuința vizibilă a lui Iehova.

“It was this glory that was revealed to Isaiah, when he says, ‘In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple’ [Isaiah 6:1–8 quoted].” The Seventh-day Adventist Bible Commentary, volume 4, 1139.

“正是这荣耀向以赛亚显明了；他说：‘当乌西雅王崩的那年，我见主坐在高高的宝座上；他的衣裳垂下，遮满圣殿’［以赛亚书 6:1–8 引文］。”《基督复临安息日会圣经注释》，第4卷，1139页。

“The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.

ભવિષ્યવક્તા યશાયાને આપવામાં આવેલ દર્શન અંતિમ દિવસોમાં દેવના લોકોની સ્થિતિનું પ્રતિનિધિત્વ કરે છે. તેઓને વિશ્વાસ દ્વારા સ્વર્ગીય પવિત્રસ્થાનમાં આગળ વધી રહેલું કાર્ય જોવા વિશેષ અધિકાર પ્રાપ્ત થયો છે. “અને સ્વર્ગમાં દેવનું મંદિર ખુલ્લું થયું, અને તેના મંદિરમાં તેની વાચાનો કરારપેટારો દેખાયો.” જ્યારે તેઓ વિશ્વાસ દ્વારા અતિપવિત્ર સ્થાને નિહાળી સ્વર્ગીય પવિત્રસ્થાનમાં ખ્રિસ્તના કાર્યને જુએ છે, ત્યારે તેઓ સમજશે કે તેઓ અશુદ્ધ હોઠવાળા લોકો છે,—એવા લોકો, જેઓના હોઠોએ વારંવાર વ્યર્થતા ઉચ્ચારી છે, અને જેઓની પ્રતિભાઓ દેવની મહિમા માટે પવિત્ર કરવામાં આવી નથી તથા ઉપયોગમાં લેવાઈ નથી. જ્યારે તેઓ પોતાની જ નિર્બળતા અને અયોગ્યતાની તુલના ખ્રિસ્તના મહિમામય ચરિત્રની પવિત્રતા અને મનોહરતા સાથે કરે છે, ત્યારે તેઓ નિરાશ થઈ જાય તો આશ્ચર્ય નથી. પરંતુ જો તેઓ, યશાયાની જેમ, પ્રભુ હૃદય પર જે છાપ પાડવા ઇચ્છે છે તે સ્વીકારશે, જો તેઓ પોતાની આત્માને દેવ સમક્ષ નમ્ર બનાવશે, તો તેમના માટે આશા છે. વચનનો ધનુષ્ય સિંહાસન ઉપર છે, અને યશાયા માટે જે કાર્ય કરવામાં આવ્યું હતું તે જ તેમનામાં પણ કરવામાં આવશે. દેવ ખેદિત હૃદયમાંથી આવતી વિનંતિઓનો પ્રતિઉત્તર આપશે.

“The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.” Review and Herald, December 22, 1896.

«لَقَدْ كانَ الغَرَضُ من هذا العملِ الإلهيِّ العظيمِ المهيبِ هو جَمْعَ الحُزَمِ إلى المَخْزَنِ السَّماويِّ؛ لأنَّ الأرضَ لا بُدَّ أن تَمْتَلِئَ من مَجْدِ الرَّبِّ. فلا يَفْزَعَنَّ أحدٌ إذ يَرَى الشَّرَّ الغالِبَ ويسمعُ الكلامَ الصادرَ من شِفاهٍ نَجِسَة. حينَ تُصَفُّ قُوَى الظُّلْمَةِ في مَواجِهَةِ شَعْبِ الله؛ وحينَ يَحْشُدُ الشيطانُ قُوَّاتِهِ لأجلِ الصِّراعِ العظيمِ الأخير، ويبدو سُلْطانُهُ عظيمًا وكأنَّهُ طاغٍ لا يُقاوَم، فإنَّ الرُّؤْيَةَ الواضحةَ للمَجْدِ الإلهيِّ، والعَرْشِ العاليِ المُرْتَفِعِ، المُحاطِ بقَوْسِ المَوْعِدِ، تُعْطِي تَعْزِيَةً ويَقِينًا وسَلامًا». Review and Herald، 22 ديسمبر 1896.

“Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.

«Подле берегов реки Ховар Иезекииль увидел вихрь, как бы идущий от севера, “великое облако и клубящийся огонь, и сияние вокруг него, а из среды его как бы свет пылающего металла”. Несколько колёс, пересекавших одно другое, приводились в движение четырьмя живыми существами. Высоко над всем этим “было подобие престола по виду как бы из камня сапфира; а над подобием престола было как бы подобие человека вверху на нём”. “И видно было у херувимов подобие рук человеческих под крыльями их”. Иезекииль 1:4, 26; 10:8. Колёса были столь сложны по своему устройству, что при первом взгляде казались находящимися в беспорядке; однако они двигались в совершенном согласии. Небесные существа, поддерживаемые и направляемые рукой под крыльями херувимов, двигали эти колёса; над ними, на сапфировом престоле, пребывал Вечносущий; и вокруг престола была радуга — символ Божественной милости.»

“As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.

“Como as complicações semelhantes a rodas estavam sob a direção da mão que estava debaixo das asas dos querubins, assim o complicado desenrolar dos acontecimentos humanos está sob o controle divino. Em meio à luta e ao tumulto das nações, Aquele que está assentado acima dos querubins ainda dirige os negócios da Terra.

“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

Historia narodów, które kolejno zajmowały wyznaczony im czas i miejsce, nieświadomie dając świadectwo prawdzie, której znaczenia same nie rozumiały, przemawia do nas. Każdemu narodowi i każdemu człowiekowi żyjącemu dzisiaj Bóg wyznaczył miejsce w swoim wielkim planie. Dzisiaj ludzie i narody są mierzeni pionem w ręku Tego, który nie popełnia błędu. Wszyscy przez własny wybór rozstrzygają o swoim przeznaczeniu, a Bóg panuje nad wszystkim, aby urzeczywistnić swoje zamierzenia.

“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 178.

역사의 행렬 속에서 과거의 영원으로부터 미래의 영원에 이르기까지, 위대한 나는 스스로 있는 자께서 당신의 말씀 가운데 예언의 사슬을 고리마다 이어 정하신 그 역사는, 오늘날 우리가 어디에 서 있는지와 장차 올 때에 무엇이 기대될 수 있는지를 우리에게 말해 준다. 예언이 현 시점에 이르기까지 일어날 것이라고 미리 말한 모든 것은 역사의 페이지들 위에 추적되어 왔으며, 아직 장차 올 모든 것 또한 그 순서대로 성취될 것임을 우리는 확신할 수 있다.” Education, 178.