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.”
यहेजकेल उन लोगों का प्रतिनिधित्व करता है जिनके लिए यहूदा के गोत्र के सिंह द्वारा शिक्षण का कार्य संपन्न किया गया है, और उसकी मूल शिक्षा “पंक्ति पर पंक्ति” है।
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.
Căruia i-a zis: „Aceasta este odihna prin care puteți da odihnă celui obosit; și aceasta este înviorarea”; totuși, ei n-au voit să asculte. Dar cuvântul Domnului a fost pentru ei poruncă peste poruncă, poruncă peste poruncă; rând peste rând, rând peste rând; puțin aici, puțin acolo; ca să meargă, să cadă pe spate, să fie zdrobiți, prinși în cursă și luați. Isaia 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 Jubilee. 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.
În prezent, Leul din seminția lui Iuda deschide cartea lui Ezechiel. Ni se spune că Ezechiel este preot în al treizecilea an, fie că „treizeci” reprezintă vârsta sa simbolică de preot, fie al treizecilea an din linia profetică începută la Marele Jubileu al lui Iosia. Preoția finală a zilelor de pe urmă este cea a celor o sută patruzeci și patru de mii, iar istoriile literale din vechime prefigurează o istorie simbolică în zilele de pe urmă.
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.
Но вие ще се наричате свещеници Господни; служители на нашия Бог ще ви наричат; богатството на народите ще ядете и с тяхната слава ще се хвалите. Исая 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.
यहेजकेल अन्तिम दिनों में परमेश्वर की प्रजा का एक प्रतीक है—वह पवित्र इतिहास जिसकी पहचान प्रत्येक भविष्यद्वाणीपूर्ण गवाही करती है। वह पवित्र इतिहास तीसरे स्वर्गदूत की गति है, जिसका विशेष रूप से 1840 में प्रथम स्वर्गदूत की गति द्वारा प्रतिरूपण किया गया था। प्रथम स्वर्गदूत की गति तीन स्वर्गदूतों का अल्फा स्वर्गदूत थी और तीसरा ओमेगा स्वर्गदूत है। अतः, यहेजकेल एक लाख चवालीस हजार की मुहरबन्दी के समय में पतरस के साथ संरेखित है। वह प्रतीकात्मक इतिहास, जिसमें पतरस और यहेजकेल दोनों स्थित हैं, पैनियम के इतिहास के रूप में प्रस्तुत किया गया है।
The Little Book
ብንሽቶ መጽሓፍ
Ezekiel takes the little book, as did John in Revelation ten.
Yehezqel al uzin i buklik, olsem Jon i bin mekim long Revelesen ten.
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.
Lakin sən, ey bəni-adəm, sənə dediyimə qulaq as; o asi ev kimi asi olma; ağzını aç və sənə verdiyimi ye. Mən baxdığım zaman, budur, mənə doğru bir əl uzadıldı; və bax, onun içində bir kitab tumarı var idi; onu mənim önümdə açdı; o, həm içəridən, həm də çöl tərəfdən yazılmışdı; və onun içində mərsiyələr, fəryad və vay yazılmışdı. Sonra mənə dedi: Ey bəni-adəm, nə tapırsansa ye; bu tumarı ye, sonra get, İsrail evinə söylə. Mən də ağzımı açdım, o isə mənə o tumarı yedizdirdi. Və mənə dedi: Ey bəni-adəm, qarnını yedirt və bağırsaqlarını sənə verdiyim bu tumarla doldur. Mən də onu yedim; o isə ağzımda şirinlikcə bal kimi idi. Hezqiel 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.
În Apocalipsa 10, Ioan mănâncă cărticica, iar întregul capitol reprezintă manifestarea puterii lui Dumnezeu de la 11 august 1840 până la 22 octombrie 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.
„Îngerul care se unește în proclamarea soliei îngerului al treilea trebuie să lumineze întregul pământ cu slava sa. Aici este prevestită o lucrare de întindere mondială și de o putere neobișnuită. Mișcarea adventă din 1840–44 a fost o manifestare glorioasă a puterii lui Dumnezeu; solia primului înger a fost dusă la fiecare stațiune misionară din lume și, în unele țări, a existat cel mai mare interes religios care a fost văzut în vreun ținut de la Reforma din secolul al șaisprezecelea încoace; însă acestea vor fi întrecute de mișcarea puternică de sub ultima avertizare a îngerului al treilea.” Tragedia veacurilor, 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.
Iezechiel jest złączony z Janem w dziesiątym rozdziale Apokalipsy, zatem Piotr, Jan i Iezechiel stoją razem na wyznaczonym im miejscu w czasie pieczętowania stu czterdziestu czterech tysięcy.
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 세o 1844 세w는 1299년 7월 27일에 시작된 백오십 년 기간의 시한 예언으로부터 시작된 사 년의 기간을 나타낸다. 그 “다섯 달”은 끝나고, 1840년 8월 11일에 결론에 이른 삼백구십일 년 십오 일의 시한 예언과 연결되었으며, 그때 하나님의 권능의 영광스러운 현현이 1844년 10월 22일까지 나타났다. 그 후에는 예언적 시간의 적용이 중지되었다.
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.
Atau serta bersumpah demi Dia yang hidup sampai selama-lamanya, yang menciptakan langit dan segala isinya, dan bumi dan segala isinya, dan laut dan segala isinya, bahwa tidak akan ada waktu lagi. Wahyu 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.
Waktu nubuatan berakhir sebagai penerapan nubuatan yang sah pada 22 Oktober 1844. Yehezkiel, Petrus, dan Yohanes masing-masing mewakili gadis-gadis bijaksana Allah dalam pergerakan malaikat pertama dan kedua, dan juga pergerakan malaikat ketiga.
Visions
Vișuni
The first ‘eleven’ chapters of Ezekiel present a series of “visions” as set forth in verse one of chapter one.
Primele unsprezece capitole ale lui Ezechiel prezintă o serie de „vedenii”, așa cum sunt expuse în versetul întâi al capitolului unu.
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.
Ja et sündis kolmekümnendal aastal, neljandal kuul, kuu viiendal päeval, kui ma olin vangide keskel Kebari jõe ääres, et taevad avanesid ja ma nägin Jumala nägemusi. Hesekiel 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.
“Driyé n’a” ti mokapo zomi na moko ya liboso emonisamaki liboso na mokapo ya liboso pene na ebale Kebari, bongo epanzanamaki lisusu na emoniseli ya mokapo ya misato na “etando,” mpe na nsima lisusu na emoniseli ya mokapo ya mwambe na Yelusaleme. Bisika misato oyo ezali ebale Kebari, etando, mpe Yelusaleme, ezali komonisa baemoniseli misato oyo esangani mpe esali emoniseli moko, oyo ezali “driyé n’a” ya vɛrsɛ ya liboso mpe ya mikapo zomi na moko ya liboso.
Jubilee
禧年
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.
Considerando o trigésimo ano como o trigésimo ano do ciclo do Jubileu que começou na célebre Páscoa de Josias e que então terminou em 22 de outubro, isso é facilmente sustentável, pois essa linha particular da história sagrada é apresentada distintamente, linha sobre linha, com mais de uma testemunha. Como exemplo: a Páscoa representa as festas da Primavera, e o dia da expiação representa as festas do Outono. Levítico vinte e três está, portanto, em harmonia com o ciclo do Jubileu que começou com Josias. Há outras linhas que se harmonizam com a história representada pelo rei Josias até 22 de outubro de 573 a.C. O cumprimento histórico, em 22 de outubro de 573 a.C., de um ano de Jubileu é corroborado pelos historiadores.
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.
Los cronologistas se sienten generalmente cómodos situando el día de la expiación en el 22 de octubre de 573 a. C., y la Gran Pascua de Josías en 622 a. C. también es una fecha aceptada por esos cronologistas bíblicos. La Pascua, símbolo de las fiestas de primavera, dio comienzo a un ciclo jubilar de cuarenta y nueve años, que terminó en el símbolo de las fiestas de otoño, en el día de la expiación. Las siete semanas de años que componían cuarenta y nueve años eran los símbolos del sábado de la tierra.
“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.
“Ing saben kaca, apa déné sajarah, utawa piwulang, utawa ramalan, Kitab-Kitab Prajanjian Lawas karesmakaké déning kamulyaning Putraning Allah. Sajauh iku dadi pranatan ilahi, sakabèhé tatanan Yudaisme iku sawijining ramalan Injil kang katata padhet. Bab Kristus “kabeh para nabi padha maringaké paseksi.” Para Rasul 10:43. Wiwit saka prasetyaning kang kaparingaké marang Adam, tumuli lumantar garis para leluhur lan tatanan angger-anggering Torèt, pepadhanging kamulyan swarga njlentrehaké kanthi cetha tapak-tapak Sang Juru Panebus. Para paningal nyawang Lintang Bètléhèm, Sang Silo kang bakal rawuh, nalika prakara-prakara kang bakal dumadi lumaku ana ing ngarepé wong-wong mau kaya arak-arakan kang kebak wewadi. Ing saben kurban, pati Kristus katuduhaké. Ing saben méga menyan, kabenerané minggah. Kanthi saben kalasangka yobel, asmane kauningakaké. Ing wewadiné kang nggegirisi saka papan Mahasuci, kamulyané ngasta panguwasa.” The Desire of Ages, 211.
Seventeen
Zeventien
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.
Цедекия был уведён в Вавилон, когда Иерусалим пал за четырнадцать лет до 573 года до Р. Х. Иудейские историки определяют юбилейный цикл от Иосии в 622 году до 22 октября 573 года как 17-й юбилейный цикл. Период от битвы при Рафии до битвы при Пании составлял семнадцать лет. Птолемей был победителем в битве при Рафии и царствовал как царь юга семнадцать лет. От Миланского эдикта до того времени, когда Константин разделил свою империю в 330 году, прошло семнадцать лет. В семнадцатом юбилейном цикле Иерусалим был разрушен Навуходоносором.
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.
Porque os filhos de Israel permanecerão por muitos dias sem rei, e sem príncipe, e sem sacrifício, e sem coluna, e sem éfode, e sem terafins; depois tornarão os filhos de Israel, e buscarão ao Senhor seu Deus, e a Davi seu rei; e temerão ao Senhor e à sua bondade nos últimos dias. Oseias 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.
ഹോശേയൻ സെദെക്കീയാവിന്റെ പ്രവാസവുമായി നേരിട്ടു ബന്ധപ്പെട്ട ഒരു വിഷയത്തെ അഭിസംബോധന ചെയ്യുന്നു; എങ്കിലും അത് കി.മു. 723-ൽ ഉത്തരരാജ്യത്തിന്റെ പ്രവാസത്തിന്റെ ആരംഭത്തെയും പ്രതിനിധീകരിക്കുന്നു. ഹോശേയന്റെ ഈ ഭാഗം യെഹെസ്കേലിന്റെ സാക്ഷ്യവുമായി ബന്ധപ്പെട്ടിരിക്കുന്നതിന്റെ കാരണം, ഇസ്രായേൽ മനുഷ്യരാജാവിനെ ഉറച്ചുപിടിച്ചപ്പോൾ ദൈവത്തെ തള്ളിക്കളഞ്ഞതുമായ ബന്ധപ്പെട്ടു കിടക്കുന്നതാകുന്നു. ദിവ്യരാജാവിനേക്കാൾ മനുഷ്യരാജാവാൽ ഭരിക്കപ്പെടണമെന്ന ഇസ്രായേലിന്റെ ആഗ്രഹം, ലേവ്യപുസ്തകം 26-ലെ “ഏഴ് പ്രാവശ്യം” എന്ന ന്യായവിധിയിൽ “നിന്റെ ശക്തിയുടെ അഹങ്കാരം” എന്നു പ്രതിനിധീകരിക്കപ്പെടുന്നു.
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.
Y si aun con todo esto no me oyereis, yo volveré a castigaros siete veces más por vuestros pecados. Y quebrantaré la soberbia de vuestro poder; y haré vuestro cielo como hierro, y vuestra tierra como bronce. Levítico 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.
«Մերքուզ զօրութեան ձերոյ» կը ներկայացնէ Իսրայէլի ցանկութիւնը՝ աշխարհին նման ըլլալու եւ իրենց սեփական թագաւորը ունենալու։ Հիւսիսային թագաւորութենէն թագաւորին հեռացումը մ.թ.ա. 723-ին, ապա հարաւային թագաւորութեան գերութեանը՝ մ.թ.ա. 586-ին, Սեդեկիա թագաւորի ենթարկուիլը կը ներկայացնեն հին Իսրայէլի «հպարտութեան» կոտրուիլը, իսկ հպարտութիւնը անկումէ առաջ կ’երթայ։ Աստուածաշնչական մարգարէութեան մէջ «զօրութիւն»ը թագաւոր կամ թագաւորութիւն է, եւ մարդկային թագաւոր ապահովելու մէջ Իսրայէլի հպարտութիւնը կը նշէ թէոկրատիոյ եւ Աստուածային Թագաւորին մերժումը։
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.
ସମୁଏଲ ବୃଦ୍ଧ ହେବାବେଳେ ସେ ନିଜ ପୁଅମାନଙ୍କୁ ଇସ୍ରାଏଲ ଉପରେ ବିଚାରକର୍ତ୍ତା କଲେ। ତାଙ୍କ ପ୍ରଥମଜାତ ପୁଅର ନାମ ଯୋଏଲ ଥିଲା; ଏବଂ ଦ୍ୱିତୀୟ ପୁଅର ନାମ ଅବିୟା ଥିଲା; ସେମାନେ ବେଅରଶେବାରେ ବିଚାରକର୍ତ୍ତା ଥିଲେ। କିନ୍ତୁ ତାଙ୍କ ପୁଅମାନେ ତାଙ୍କ ପଥରେ ଚାଲିଲେ ନାହିଁ; ବରଂ ଲୋଭନୀୟ ଲାଭ ପାଇଁ ଅପଥେ ଫେରିଗଲେ, ଘୁଷ ନେଲେ, ଏବଂ ନ୍ୟାୟକୁ ବିକୃତ କରିଦେଲେ। ତାହାପରେ ଇସ୍ରାଏଲର ସମସ୍ତ ପ୍ରାଚୀନମାନେ ଏକତ୍ର ହେଲେ, ଏବଂ ରାମାରେ ସମୁଏଲଙ୍କ ପାଖକୁ ଆସିଲେ, ଏବଂ ତାଙ୍କୁ କହିଲେ, “ଦେଖନ୍ତୁ, ଆପଣ ବୃଦ୍ଧ ହୋଇଛନ୍ତି, ଏବଂ ଆପଣଙ୍କ ପୁଅମାନେ ଆପଣଙ୍କ ପଥରେ ଚାଲୁନାହାନ୍ତି; ତେଣୁ ଏବେ ସମସ୍ତ ଜାତିମାନଙ୍କ ପରି ଆମକୁ ବିଚାର କରିବା ପାଇଁ ଏକ ରାଜା ନିଯୁକ୍ତ କରନ୍ତୁ।” କିନ୍ତୁ ସେମାନେ କହିଲେ, “ଆମକୁ ବିଚାର କରିବା ପାଇଁ ଏକ ରାଜା ଦିଅ,”—ଏହି କଥା ସମୁଏଲଙ୍କୁ ଅପ୍ରିୟ ଲାଗିଲା। ତେବେ ସମୁଏଲ ସଦାପ୍ରଭୁଙ୍କୁ ପ୍ରାର୍ଥନା କଲେ। ଏବଂ ସଦାପ୍ରଭୁ ସମୁଏଲଙ୍କୁ କହିଲେ, “ଲୋକମାନେ ଯାହା କିଛି ତୁମକୁ କହୁଛନ୍ତି, ସେ ସବୁ ବିଷୟରେ ସେମାନଙ୍କ କଥା ଶୁଣ; କାରଣ ସେମାନେ ତୁମକୁ ନୁହେଁ, ମୋତେ ଅସ୍ୱୀକାର କରିଛନ୍ତି, ଯେଣେ ମୁଁ ସେମାନଙ୍କ ଉପରେ ରାଜ୍ୟ କରିବି ନାହିଁ। ଯେଦିନଠାରୁ ମୁଁ ସେମାନଙ୍କୁ ମିଶରରୁ ବାହାର କରି ଆଣିଲି, ସେହି ଦିନଠାରୁ ଆଜିପର୍ଯ୍ୟନ୍ତ ସେମାନେ ଯେ ସମସ୍ତ କାମ କରିଆସିଛନ୍ତି, ଯାହା ଦ୍ୱାରା ସେମାନେ ମୋତେ ପରିତ୍ୟାଗ କରି ଅନ୍ୟ ଦେବତାମାନଙ୍କ ସେବା କରିଛନ୍ତି, ସେହିପରି ସେମାନେ ତୁମ ପ୍ରତି ମଧ୍ୟ କରୁଛନ୍ତି। ତେଣୁ ଏବେ ସେମାନଙ୍କ କଥା ଶୁଣ; ତଥାପି ସେମାନଙ୍କୁ ଗମ୍ଭୀରଭାବେ ସତର୍କ କର, ଏବଂ ଯେ ରାଜା ସେମାନଙ୍କ ଉପରେ ରାଜ୍ୟ କରିବେ, ତାଙ୍କର ପ୍ରକାର ସେମାନଙ୍କୁ ଜଣାଇଦେ।” 1 Samuel 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.”
قد باید توجه داشت که در آن مقطع، اسرائیل نه تنها خدا را بهعنوان پادشاه خود رد کرد، بلکه روح نبوت را نیز، آنگونه که در شخص سموئیل نمایان بود، مردود شمرد؛ زیرا میگوید: «مرا ترک کردهاند و خدایان دیگر را عبادت نمودهاند؛ پس با تو نیز چنین میکنند.»
“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.
«Сатана е... постоянно настоятелен в прокарването на фалшивото — за да отклонява от истината. Съвсем последната измама на Сатана ще бъде да обезсили свидетелството на Божия Дух. „Без откровение народът загива“ (Притчи 29:18). Сатана ще действа изкусно, по различни начини и чрез различни средства, за да разклати доверието на Божия остатъчен народ в истинното свидетелство.
“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.
“Testemoniile vor stârni o ură aprinsă, care este satanică. Lucrarea lui Satana va fi aceea de a zdruncina credința bisericilor în ele, din acest motiv: Satana nu poate avea o cale atât de liberă pentru a-și introduce amăgirile și a lega sufletele în rătăcirile lui, dacă avertizările, mustrările și sfaturile Duhului lui Dumnezeu sunt luate în seamă.” Solii alese, cartea 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.”
이스라엘 고대 신정정치에 대한 마지막 기만은 하나님만이 아니라 예언의 영까지도 거절한 것이었다. 기원전 1097년에 있었던 그 거절은 1863년에 나타난 라오디게아적 제칠일안식일예수재림교회의 마지막 기만을 예표한다. 레위기 26장의 “일곱 때”는 하나님의 말씀이며, 예언의 영은 그 “일곱 때”에 대하여 그것이 “변경되어서는 안 된다”고 진술한다.
“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.
„Am văzut că diagrama din 1843 a fost îndrumată de mâna Domnului și că nu trebuia să fie modificată; că cifrele erau așa cum le voia El; că mâna Sa era deasupra și a ascuns o greșeală în unele dintre cifre, astfel încât nimeni nu putea să o vadă, până când mâna Sa a fost îndepărtată.” 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.
Roho ya Unabii kwa wazi iliidhinisha “nyakati saba,” na idhini yake ilikuwa onyo la kutobadili tarakimu zilizo kwenye chati, ambayo ndani yake “nyakati saba” ni safu ya katikati na pembe ya juu ya kulia. Kwa chati bandia ya Uriah Smith mwaka 1863, kulitokea kukataliwa kwa hatua kwa hatua kwa kweli za msingi, kulikofananishwa na Israeli ya kale katika kukataa kwao kwa Mungu, na Roho ya Unabii ilitambua uasi wa mwaka 1863. Tarehe ya uasi wa mwaka 1863 inapatana na mstari wa unabii uliowekwa katika kitabu cha Ezekieli. Katika mstari huo wa historia, hitimisho lilikuwa kuangamizwa kwa Yerusalemu, jambo lililokuwa mfano wa sheria ya Jumapili. Kipindi cha 1863 hadi sheria ya Jumapili iliyo karibu kuja kilifananishwa na historia ya mfalme Sauli mwaka 1097 KK hadi Sedekia mwaka 586 KK.
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.
ସିଦ୍କିୟ ୟୁବିଲୀ 573 ଖ୍ରୀଷ୍ଟପୂର୍ବରୁ ଚୌଦ୍ଦ ବର୍ଷ ପୂର୍ବେ ବାବିଲୋନକୁ ବନ୍ଦୀ କରି ନେଇଯାଇଥିଲେ। ସପ୍ତଦଶ ୟୁବିଲୀ ଚକ୍ର 622 ଖ୍ରୀଷ୍ଟପୂର୍ବରେ ଆରମ୍ଭ ହୋଇଥିଲା, ଏବଂ ତ୍ରିଶତମ ବର୍ଷରେ 591 ଖ୍ରୀଷ୍ଟପୂର୍ବରେ ଯେହେଜ୍କିୟେଲଙ୍କୁ ଜଣେ ଯାଜକ ଭାବେ ପ୍ରକାଶ କରାଯାଇଛି; ତାହାପରେ ପାଞ୍ଚ ବର୍ଷ ପରେ 586 ଖ୍ରୀଷ୍ଟପୂର୍ବରେ ଯେରୁଶାଲେମ ଧ୍ୱଂସ ହୋଇଥିଲା। ଯେହି ଦିନ ବର୍ଷରେ ଏହା ଧ୍ୱଂସ ହୋଇଥିଲା, ସେହି ଦିନେ ପୁଣି ଦ୍ୱିତୀୟଥର ପାଇଁ ଖ୍ରୀଷ୍ଟାବ୍ଦ 70 ମସିହାରେ ଟାଇଟସ୍ଙ୍କ ଦ୍ୱାରା ଏହା ଧ୍ୱଂସ କରାଯାଇଥିଲା। ଯେହେଜ୍କିୟେଲ ପ୍ରଥମ ଅଧ୍ୟାୟର ପ୍ରଥମ ପଦ ଯେରୁଶାଲେମର ଧ୍ୱଂସରୁ ପାଞ୍ଚ ବର୍ଷ ପୂର୍ବର ଏବଂ ଚାଳିଶ ଅଧ୍ୟାୟର ମନ୍ଦିର-ଦର୍ଶନରୁ ଊଣେଇଶି ବର୍ଷ ପୂର୍ବର ଘଟଣା ଅଟେ।
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.
În al douăzeci și cincilea an al robiei noastre, la începutul anului, în a zecea zi a lunii, în al paisprezecelea an după ce cetatea fusese lovită, chiar în aceeași zi, mâna Domnului a fost peste mine și m-a dus acolo. Ezechiel 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.
साबाथको भूमिको करारप्रति अवज्ञाका कारण, परमेश्वरले पहिचान गराउनुभयो कि भूमिको साबाथ अर्थात् सातौँ वर्षप्रतिको अवज्ञाको श्राप “सात पल्ट” हुनेछ। “पल्ट” भनेको एक वर्ष हो, र “एक वर्ष” तीन सय साठी दिनको हुन्छ, अनि सात पल्ट तीन सय साठी गर्दा दुई हजार पाँच सय बीस वर्ष हुन्छ। मिलेरवादीहरूले “पच्चीस बीस” भन्ने अभिव्यक्ति प्रयोग नगरेका हुन सक्छन्, तर तिनीहरूका दुवै पवित्र चार्टहरूले संख्यात्मक रूपमा दुई हजार पाँच सय बीस वर्षलाई चिन्हित गरेका थिए।
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.
宣告那「七倍」的咒詛臨到以色列北國與猶大南國之上，乃是威廉·米勒的第一個理解；或者你可以說，是其「根基性」的理解；甚至你也可以稱之為其「阿拉法」的理解。1863年，老底嘉狀態中的基督復臨安息日會，拒絕了米勒所發現之事的根基性理解；而這些「發現」正代表了整個米勒運動的全部根基。默示曾直接警告說，這事可能發生；而它已經發生了，並且是在很久以前就發生了。
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.
L’voulaz da il tempel che fu reconstruì suenter la captivanza a Babilon fu cumplettada durant la storia dal prim decret, e avant il segund decret. Il tempel fu construì cumplettamain en la storia dal segund decret. En il terz decret fu restaurada la suveranitad naziunala ad Israel antic literal. William Miller represchentava l’emprim anghel che arrivò en il 1798 e che fu empowerà ils 11 d’avust 1840. Il segund anghel arrivò suenter che las fundaziuns eran vegnidas messas, sco represchentà da la charta dal 1843, che fu publitgada il matg dal 1842. A la prima dischillusiun dal 1844, l’alpha dischillusiun dal 1844, arrivaron il segund anghel e er il temp da spetga en la parabla da las vergins, e cur che il messadi dal segund anghel fu empowerà a l’assemblada da champ ad Exeter, il tempel fu terminà. Lura, a la gronda, u omega dischillusiun dal 1844, il Messadi dal Patg vegnì tuttenina a Ses tempel, en adempliment dals dus-milli e traistschient onns che cumenzaron tar il terz decret e fineschan cun l’arrivada dal terz anghel.
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.
Josías significa «el fundamento de Dios». Ya sea el rey Josías o Josías Litch, ambos son símbolos de los fundamentos, tal como se representan en la historia del primer decreto y como son representados por las fiestas de primavera expuestas en los primeros veintidós versículos de Levítico veintitrés. Los fundamentos, las fiestas de primavera y el primer decreto son todos símbolos de 1840 y del fortalecimiento del primer ángel. El 22 de octubre de 573 a. C., como se presenta en Ezequiel capítulo cuarenta, versículo uno, es un símbolo del 22 de octubre de 1844 y de la apertura del juicio de los muertos, y también un símbolo del 11 de septiembre de 2001 en la apertura del juicio de los vivos. Cualquiera que haya estado siguiendo estos artículos debe conocer las aplicaciones que estoy empleando.
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 je symbol unutar proročke povijesti prikazane u njegovim spisima. Ezekiel je ondje kada se dvadeset i petorica ljudi klanjaju suncu na kraju osmog poglavlja. On je također ondje u sljedećim poglavljima dok se na Jeruzalem izvršava „zapečaćenje nakon kojega slijedi pokolj”, što Ellen White poistovjećuje s Crkvom adventista sedmoga dana. U prvih jedanaest poglavlja Ezekiel biva uveden u nebesko Svetište da primi svoje upute, kao što su i milleriti bili pozvani učiniti 1844. godine, i kao što se ovaj pokret sada poziva učiniti.
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.
De aceea Ezechiel vă este un semn: după tot ceea ce a făcut el veți face și voi; iar când se va împlini aceasta, veți cunoaște că Eu sunt Domnul Dumnezeu. Ezechiel 24:24.
When This Cometh
Atunci când aceasta va veni
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.”
Cuando lleguemos al punto en los postreros días en que las cosas que Ezequiel ilustró se estén repitiendo en el pueblo de Dios, entonces habremos llegado a la señal de Ezequiel. Cuando sepáis que Ezequiel representa a los ciento cuarenta y cuatro mil, y lo sepáis con un grado de fe y entendimiento que posea la expectativa santificada de que todo cuanto Ezequiel ilustró en sus escritos tipifica una sagrada secuencia de acontecimientos en los postreros días que involucra a los ciento cuarenta y cuatro mil—cuando sepáis eso, entonces “sabréis” que “el Señor” es “Dios”.
We will continue these thoughts in the next article.
Vom continua aceste gânduri în articolul următor.