Ezekiel is a priest during the period of the sealing of the one hundred and forty-four thousand. In chapter one Ezekiel is taken into the sanctuary.

Ezekiel este preot în perioada sigilării celor o sută patruzeci și patru de mii. În capitolul unu, Ezechiel este dus în sanctuar.

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.

そして第三十年の第四の月の五日、わたしがケバル川のほとりで捕囚の民の中にいたとき、天が開け、わたしは神の幻を見た。すなわちその月の五日、それはエホヤキン王の捕囚の第五年であったが、カルデヤ人の地、ケバル川のほとりで、ブジの子、祭司エゼキエルに主の言葉が明確に臨み、主の御手がその所で彼の上にあった。

And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the colour of amber, out of the midst of the fire. Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man. And every one had four faces, and every one had four wings. And their feet were straight feet; and the sole of their feet was like the sole of a calf's foot: and they sparkled like the colour of burnished brass. And they had the hands of a man under their wings on their four sides; and they four had their faces and their wings. Their wings were joined one to another; they turned not when they went; they went every one straight forward. As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Thus were their faces: and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies.

E eu olhei, e eis que um redemoinho vinha do norte, uma grande nuvem, e um fogo que se revolvia em si mesmo, e um resplendor ao redor dela; e, do meio dela, saía algo como a cor de âmbar, do meio do fogo. Também do meio dela vinha a semelhança de quatro seres viventes. E esta era a sua aparência: tinham a semelhança de homem. E cada um tinha quatro rostos, e cada um tinha quatro asas. E os seus pés eram pés direitos; e a planta dos seus pés era como a planta do pé de um bezerro; e brilhavam como a cor de bronze polido. E tinham mãos de homem debaixo das suas asas, aos seus quatro lados; e os quatro tinham os seus rostos e as suas asas. As suas asas estavam unidas uma à outra; não se viravam quando iam; cada um andava para diante de si. Quanto à semelhança dos seus rostos, os quatro tinham rosto de homem, e rosto de leão, ao lado direito; e os quatro tinham rosto de boi, ao lado esquerdo; e os quatro tinham também rosto de águia. Assim eram os seus rostos; e as suas asas estendiam-se para cima; duas asas de cada um estavam unidas uma à outra, e duas cobriam os seus corpos.

And they went every one straight forward: whither the spirit was to go, they went; and they turned not when they went. As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. And the living creatures ran and returned as the appearance of a flash of lightning. Now as I beheld the living creatures, behold one wheel upon the earth by the living creatures, with his four faces. The appearance of the wheels and their work was like unto the colour of a beryl: and they four had one likeness: and their appearance and their work was as it were a wheel in the middle of a wheel. When they went, they went upon their four sides: and they turned not when they went. As for their rings, they were so high that they were dreadful; and their rings were full of eyes round about them four. And when the living creatures went, the wheels went by them: and when the living creatures were lifted up from the earth, the wheels were lifted up. Whithersoever the spirit was to go, they went, thither was their spirit to go; and the wheels were lifted up over against them: for the spirit of the living creature was in the wheels.

そして彼らはそれぞれ、まっすぐ前方へ進んだ。霊の行こうとするところへ、彼らも行き、進むときに向きを変えることはなかった。生きものたちの姿は、燃える火の炭のようであり、ともしびのようでもあった。その火は生きものたちの間を行き巡っていた。火は輝いており、その火の中から稲妻が走り出ていた。生きものたちは稲妻のひらめきのように走り、また戻って来た。 私が生きものたちを見ていると、見よ、一つの輪が地の上にあって、生きものたちのかたわらにあり、その四つの顔に対応していた。輪の姿とその構造は緑柱石の色のようであり、四つとも同じ形をしていた。その姿とその構造は、あたかも輪の中にもう一つの輪があるようであった。それらが進むときは、四方のいずれにも進み、進むときに向きを変えることはなかった。その輪縁は高くて恐ろしいほどであり、その輪縁は四つとも、その周囲に目が満ちていた。 生きものたちが進むときには、輪もそのかたわらを進み、生きものたちが地から持ち上げられるときには、輪も持ち上げられた。霊の行こうとするところへ、彼らはそこへ行った。そこへ彼らの霊も行こうとしていたのである。輪は彼らに伴って持ち上げられた。生きものの霊が輪の中にあったからである。

When those went, these went; and when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up over against them: for the spirit of the living creature was in the wheels. And the likeness of the firmament upon the heads of the living creature was as the colour of the terrible crystal, stretched forth over their heads above. And under the firmament were their wings straight, the one toward the other: every one had two, which covered on this side, and every one had two, which covered on that side, their bodies. And when they went, I heard the noise of their wings, like the noise of great waters, as the voice of the Almighty, the voice of speech, as the noise of an host: when they stood, they let down their wings. And there was a voice from the firmament that was over their heads, when they stood, and had let down their wings. And above the firmament that was over their heads 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 I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. Ezekiel 1:1–28.

เหล่านั้นเคลื่อนไป เหล่านี้ก็เคลื่อนไป; และเมื่อเหล่านั้นหยุดนิ่ง เหล่านี้ก็หยุดนิ่ง; และเมื่อเหล่านั้นถูกรับขึ้นจากแผ่นดิน ล้อทั้งหลายก็ถูกรับขึ้นตรงไปกับพวกนั้นด้วย เพราะว่าจิตวิญญาณของสิ่งมีชีวิตนั้นอยู่ในล้อทั้งหลาย และเหนือศีรษะของสิ่งมีชีวิตนั้นมีลักษณะคล้ายพื้นเวิ้งอันกว้างใหญ่ มีสีดุจแก้วผลึกอันน่าสะพรึงกลัว แผ่ขึงออกอยู่เหนือศีรษะของพวกมันเบื้องบน และใต้พื้นเวิ้งนั้น ปีกของพวกมันเหยียดตรง อันหนึ่งหันเข้าหาอีกอันหนึ่ง; แต่ละตนมีสองปีกซึ่งปกคลุมกายด้านนี้ และแต่ละตนก็มีสองปีกซึ่งปกคลุมกายอีกด้านหนึ่งของตน และเมื่อพวกมันเคลื่อนไป ข้าพเจ้าได้ยินเสียงปีกของพวกมัน เหมือนเสียงน้ำมากหลาย ดุจพระสุรเสียงขององค์ผู้ทรงมหิทธิฤทธิ์ เป็นเสียงแห่งถ้อยคำ ดุจเสียงของกองทัพ; เมื่อพวกมันหยุดนิ่ง พวกมันก็ลดปีกลง และมีพระสุรเสียงมาจากพื้นเวิ้งซึ่งอยู่เหนือศีรษะของพวกมัน เมื่อพวกมันหยุดนิ่งและลดปีกลง และเหนือพื้นเวิ้งซึ่งอยู่เหนือศีรษะของพวกมันนั้น มีลักษณะคล้ายพระที่นั่ง ดูประหนึ่งศิลาสีไพลิน; และบนลักษณะคล้ายพระที่นั่งนั้น มีลักษณะคล้ายบุรุษผู้หนึ่งปรากฏอยู่เบื้องบน และข้าพเจ้าเห็นสิ่งหนึ่งมีสีดุจอำพัน ดูประหนึ่งไฟอยู่ภายในโดยรอบ นับจากส่วนที่ดูประหนึ่งบั้นเอวของท่านขึ้นไป; และนับจากส่วนที่ดูประหนึ่งบั้นเอวของท่านลงมา ข้าพเจ้าเห็นดูประหนึ่งไฟ และมีความสุกใสอยู่โดยรอบ ดุจดังลักษณะของรุ้งซึ่งปรากฏในเมฆในวันฝนตก ลักษณะของความสุกใสโดยรอบก็เป็นดังนั้น นี่เป็นลักษณะแห่งความคล้ายแห่งพระสิริของพระยาห์เวห์ และเมื่อข้าพเจ้าเห็นสิ่งนั้น ข้าพเจ้าก็ซบหน้าลง และข้าพเจ้าได้ยินพระสุรเสียงของพระองค์ผู้ตรัส เอเสเคียล 1:1–28.

“Ezekiel, the mourning exile prophet, in the land of the Chaldeans, was given a vision teaching the same lesson of faith in the mighty God of Israel. As he was upon the banks of the river Chebar, a whirlwind seemed 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 of strange appearance, intersecting one another, were moved by four living creatures. 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.’ ‘As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’

“Ezekiel, proféta do exílio e do pranto, na terra dos caldeus, recebeu uma visão que ensinava a mesma lição de fé no poderoso Deus de Israel. Estando ele junto às margens do rio Quebar, pareceu vir do norte um redemoinho, ‘uma grande nuvem, e um fogo que se revolvia continuamente, e um resplendor ao redor dela, e no meio disto uma coisa como cor de âmbar’. Várias rodas de aspecto estranho, entrecruzando-se umas com as outras, eram movidas por quatro seres viventes. Muito acima de tudo isso estava ‘a semelhança de um trono, como a aparência de uma pedra de safira; e sobre a semelhança do trono havia uma semelhança, como a aparência de um homem por cima, sobre ele’. ‘Quanto à semelhança dos seres viventes, a sua aparência era como brasas de fogo ardentes, e como a aparência de tochas; o fogo subia e descia entre os seres viventes; e o fogo resplandecia, e do fogo saíam relâmpagos.’ ‘E apareceu nos querubins a forma de uma mão de homem debaixo das suas asas.’”

“There were wheels within wheels in an arrangement so complicated that at first sight they appeared to Ezekiel to be all in confusion. But when they moved, it was with beautiful exactness and in perfect harmony. Heavenly beings were impelling these wheels, and, above all, upon the glorious sapphire throne, was the Eternal One; while round about the throne was the encircling rainbow, emblem of grace and love. Overpowered by the terrible glory of the scene, Ezekiel fell upon his face, when a voice bade him arise and hear the word of the Lord. Then there was given him a message of warning for Israel.” Testimonies, 751.

“دیگر چرخ‌هایی در میان چرخ‌ها بود، در ترتیبی چنان پیچیده که در نگاه نخست، بر حزقیال چنان می‌نمود که همه در آشفتگی‌اند. اما هنگامی که به حرکت درمی‌آمدند، با دقتی زیبا و در هماهنگی کامل حرکت می‌کردند. موجودات آسمانی این چرخ‌ها را به حرکت وامی‌داشتند، و بر فراز همه، بر تخت جلالینِ یاقوت کبود، آن وجود ازلی قرار داشت؛ و گرداگرد تخت، رنگین‌کمانِ احاطه‌کننده بود که نشانِ فیض و محبت است. حزقیال که از جلال هولناک آن صحنه مغلوب شده بود، بر روی خود افتاد؛ آنگاه آوازی به او فرمان داد که برخیزد و کلام خداوند را بشنود. سپس پیامی هشدارآمیز برای اسرائیل به او داده شد.” شهادت‌ها، 751.

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. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:1–8.

ในปีที่กษัตริย์อุสซียาห์สิ้นพระชนม์นั้น ข้าพเจ้าได้เห็นองค์พระผู้เป็นเจ้าประทับบนพระที่นั่ง สูงส่งและยกขึ้นอย่างยิ่ง และชายฉลองพระองค์ของพระองค์เต็มพระวิหาร เหนือพระองค์นั้นมีเสราฟิมยืนอยู่ แต่ละตนมีหกปีก ด้วยสองปีกปิดหน้า ด้วยสองปีกปิดเท้า และด้วยสองปีกบิน และตนหนึ่งร้องเรียกอีกตนหนึ่งว่า “บริสุทธิ์ บริสุทธิ์ บริสุทธิ์ คือพระยาห์เวห์จอมโยธา แผ่นดินโลกทั้งสิ้นเต็มด้วยพระสิริของพระองค์” และเสาประตูก็สั่นสะเทือนด้วยเสียงของผู้ที่ร้องนั้น และพระนิเวศก็เต็มด้วยควัน แล้วข้าพเจ้ากล่าวว่า “วิบัติแก่ข้าพเจ้า เพราะข้าพเจ้าพินาศแล้ว เนื่องด้วยข้าพเจ้าเป็นคนริมฝีปากไม่สะอาด และข้าพเจ้าอาศัยอยู่ท่ามกลางชนชาติที่มีริมฝีปากไม่สะอาด เพราะนัยน์ตาของข้าพเจ้าได้เห็นพระมหากษัตริย์ คือพระยาห์เวห์จอมโยธา” แล้วเสราฟิมตนหนึ่งบินมาหาข้าพเจ้า ในมือมีถ่านเพลิงก้อนหนึ่งซึ่งเขาใช้คีมคีบมาจากแท่นบูชา และเขาเอาถ่านนั้นแตะที่ปากของข้าพเจ้าแล้วกล่าวว่า “ดูเถิด สิ่งนี้ได้แตะริมฝีปากของเจ้าแล้ว และความชั่วช้าของเจ้าก็ถูกนำออกไป และบาปของเจ้าก็ได้รับการชำระแล้ว” ข้าพเจ้ายังได้ยินพระสุรเสียงขององค์พระผู้เป็นเจ้าตรัสว่า “เราจะใช้ผู้ใดไป และผู้ใดจะไปเพื่อพวกเรา” แล้วข้าพเจ้าทูลว่า “ข้าพระองค์อยู่นี่ ขอทรงใช้ข้าพระองค์ไปเถิด” อิสยาห์ 6:1–8

“This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate. The city that was once full of people was no longer inhabited. The voice of mirth and the song of praise were no more heard within her walls. The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night. But the wonderful symbols presented before him beside the river Chebar revealed an overruling power mightier than that of earthly rulers. Above the proud and cruel monarchs of Assyria and Babylon the God of mercy and truth was enthroned.

“Ea viziun a fost dată lui Ezechiel într-un timp când mintea lui era plină de presimțiri sumbre. El a văzut țara părinților săi zăcând pustiită. Cetatea care odinioară fusese plină de oameni nu mai era locuită. Glasul veseliei și cântarea de laudă nu se mai auzeau între zidurile ei. Profetul însuși era un străin într-o țară străină, unde ambiția fără margini și cruzimea sălbatică domneau în chip suprem. Ceea ce vedea și auzea despre tirania și nedreptatea omenească îi întrista sufletul și plângea cu amărăciune zi și noapte. Dar simbolurile minunate înfățișate înaintea lui lângă râul Chebar au descoperit o putere suverană mai mare decât aceea a stăpânitorilor pământești. Deasupra monarhilor mândri și cruzi ai Asiriei și Babilonului era întronat Dumnezeul îndurării și al adevărului. ”

“The wheellike complications that appeared to the prophet to be involved in such confusion were under the guidance of an infinite hand. The Spirit of God, revealed to him as moving and directing these wheels, brought harmony out of confusion; so the whole world was under His control. Myriads of glorified beings were ready at His word to overrule the power and policy of evil men, and bring good to His faithful ones.

복잡하게 얽혀 있어 예언자에게 그토록 혼란스러워 보였던 바퀴와 같은 섭리의 얽힘들은 무한하신 손의 인도 아래 있었다. 그에게 이 바퀴들을 움직이고 지도하시는 분으로 계시된 하나님의 성령께서 혼돈 가운데서 조화를 이루어 내셨으므로, 온 세상은 그분의 지배 아래 있었다. 영화롭게 된 무수한 존재들이 그분의 말씀에 즉시 응할 준비를 갖추고 있었으며, 악한 사람들의 권세와 정책을 제어하시고 그분의 신실한 자들에게 선을 이루어 주셨다.

“In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.

“Kwa namna iyo hiyo, Mungu alipokuwa karibu kumfunulia Yohana mpendwa historia ya kanisa kwa ajili ya nyakati zijazo, alimpa uthibitisho wa upendo na utunzaji wa Mwokozi kwa watu Wake kwa kumfunulia ‘Mmoja aliyefanana na Mwana wa Adamu,’ akitembea katikati ya vinara vya taa, vilivyowakilisha yale makanisa saba. Wakati Yohana alipoonyeshwa mapambano ya mwisho makuu ya kanisa dhidi ya mamlaka za duniani, aliruhusiwa pia kuuona ushindi wa mwisho na ukombozi wa waaminifu. Aliliona kanisa likiletwa katika mapambano ya mauti na yule mnyama na sanamu yake, na ibada ya mnyama huyo ikalazimishwa kwa adhabu ya kifo. Lakini akitazama ng’ambo ya moshi na kelele za vita, aliona kikundi kimesimama juu ya Mlima Sayuni pamoja na Mwana-Kondoo, wakiwa, badala ya chapa ya mnyama, na ‘jina la Baba yake limeandikwa katika vipaji vya nyuso zao.’ Na tena aliwaona ‘hao waliopata ushindi juu ya yule mnyama, na juu ya sanamu yake, na juu ya chapa yake, na juu ya hesabu ya jina lake, wamesimama juu ya bahari ya kioo, wakiwa na vinubi vya Mungu’ na wakiimba wimbo wa Musa na wa Mwana-Kondoo.”

“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.

“어” is ambiguous. Please specify the target language/script you want (e.g., Oromo, Odia, Oriya script, etc.), and I’ll translate the passage accordingly.

“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.

“අපි මහාත්ම සහ ගැඹුරු ගෞරවාදරයෙන් යුත් සිදුවීම්වල අග්‍රසීමාවේ සිටිමු. අනාවැකිය වේගයෙන් ඉටු වෙමින් පවතී. ස්වාමීන් වහන්සේ දොරකඩ ය. ඉක්මනින්ම ජීවත්ව සිටින සියල්ලන්ට මහත් උනන්දුවක් උපදවන කාල පරිච්ඡේදයක් අප ඉදිරියේ විවෘත වීමට යයි. අතීතයේ විවාද නැවත ජීවමාන කරනු ලබන අතර, නව විවාදද උද්භව වනු ඇත. අපගේ ලෝකයේ රඟ දැක්වීමට නියමිත දර්ශන තවමත් සිහිනයකින්වත් කල්පනා කර නොමැත. සාතන් මනුෂ්‍ය ක්‍රියාකාරකම් මඟින් ක්‍රියා කරමින් සිටියි. ආණ්ඩුක්‍රම ව්‍යවස්ථාව වෙනස් කර ඉරිදා දින පිළිපැදීම බලකරන නීතියක් ලබාගැනීමට උත්සාහ දරන්නෝ, එහි ප්‍රතිඵලය කුමක් වනු ඇත්දැයි ඉතා සුළු ලෙසම අවබෝධ කරගනිති. අර්බුදයක් දැනටමත් අප මත පැමිණෙමින් තිබේ.”

“But God’s servants are not to trust to themselves in this great emergency. 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. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.

“Ma koidu ra tu’o fiar ba an rasik iha emerjénsia boot ida-ne’e. Iha visão sira ne’ebé fó ba Isaías, ba Ezequiel, no ba João, ita haree oinsá lalehan liga metin tebes ho akontesimentu sira ne’ebé hela akontese iha rai, no oinsá boot tebes mak kuidadu Maromak nian ba sira ne’ebé leal ba Nia. Mundu la iha falta ukun-na’in ida. Programa husi akontesimentu sira ne’ebé sei mai hela iha liman Na’i nian. Maiestade lalehan nian kaer iha Nia rasik nia kuidadu destino nasaun sira nian, hanesan mós kazu sira kona-ba Nia igreja.”

“We permit ourselves to feel altogether too much care, trouble, and perplexity in the Lord’s work. Finite men are not left to carry the burden of responsibility. We need to trust in God, believe in Him, and go forward. The tireless vigilance of the heavenly messengers, and their unceasing employment in their ministry in connection with the beings of earth, show us how God’s hand is guiding the wheel within a wheel. The divine Instructor is saying to every actor in His work, as He said to Cyrus of old: ‘I girded thee, though thou hast not known Me.’

“हामी आफैँलाई परमप्रभुको काममा अत्यन्त धेरै चिन्ता, कष्ट, र अन्योल अनुभव गर्न दिन्छौं। सीमित मानिसहरूलाई जिम्मेवारीको भार बोक्नका लागि छाडिएको छैन। हामीले परमेश्वरमाथि भरोसा राख्नुपर्छ, उहाँमा विश्वास गर्नुपर्छ, र अघि बढ्नुपर्छ। स्वर्गीय सन्देशवाहकहरूको अथक सतर्कता, र पृथ्वीका प्राणीहरूसँग सम्बन्धित तिनीहरूको सेवाकार्यमा तिनीहरूको अविराम संलग्नताले, परमेश्वरको हातले चक्रभित्रको चक्रलाई कसरी मार्गदर्शन गरिरहनुभएको छ भन्ने कुरा हामीलाई देखाउँछ। दैवी शिक्षकले आफ्नो कार्यमा संलग्न प्रत्येक कर्मकर्तालाई, जसरी उहाँले प्राचीन कालमा कोरेशलाई भन्नुभएको थियो, यसरी भन्नुहुन्छ: ‘तिमीले मलाई नचिने पनि मैले तिमीलाई कम्मर कसेँ।’”

“In Ezekiel’s vision God had His hand beneath the wings of the cherubim. This is to teach His servants that it is divine power that gives them success. He will work with them if they will put away iniquity and become pure in heart and life.

"Na visão de Ezequiel, Deus tinha a Sua mão debaixo das asas dos querubins. Isto tem por fim ensinar aos Seus servos que é o poder divino que lhes concede êxito. Ele trabalhará com eles, se afastarem a iniquidade e se tornarem puros de coração e de vida.

“The bright light going among the living creatures with the swiftness of lightning represents the speed with which this work will finally go forward to completion. He who slumbers not, who is continually at work for the accomplishment of His designs, can carry forward His great work harmoniously. That which appears to finite minds entangled and complicated, the Lord’s hand can keep in perfect order. He can devise ways and means to thwart the purposes of wicked men, and He will bring to confusion the counsels of them that plot mischief against His people.

„Lumina strălucitoare care merge printre făpturile vii cu iuțeala fulgerului reprezintă viteza cu care această lucrare va înainta în cele din urmă până la desăvârșire. Cel care nu dormitează, care lucrează neîncetat pentru împlinirea planurilor Sale, poate duce înainte marea Sa lucrare în armonie deplină. Ceea ce minților mărginitelor ființe omenești li se pare încâlcit și complicat, mâna Domnului poate păstra în ordine desăvârșită. El poate găsi căi și mijloace pentru a zădărnici planurile oamenilor răi și va aduce la nimic sfaturile celor care uneltesc răul împotriva poporului Său.”

“Brethren, it is no time now for mourning and despair, no time to yield to doubt and unbelief. Christ is not now a Saviour in Joseph’s new tomb, closed with a great stone and sealed with the Roman seal; we have a risen Saviour. He is the King, the Lord of hosts; He sitteth between the cherubim; and amid the strife and tumult of nations He guards His people still. He who ruleth in the heavens is our Saviour. He measures every trial. He watches the furnace fire that must test every soul. When the strongholds of kings shall be overthrown, when the arrows of God’s wrath shall strike through the hearts of His enemies, His people will be safe in His hands.” Testimonies, volume 5, 752–754.

«Fratelli, ora non è tempo di lutto e di disperazione, non è tempo di cedere al dubbio e all’incredulità. Cristo non è ora un Salvatore nel sepolcro nuovo di Giuseppe, chiuso con una grande pietra e sigillato con il sigillo romano; noi abbiamo un Salvatore risorto. Egli è il Re, il Signore degli eserciti; siede fra i cherubini; e in mezzo alla lotta e al tumulto delle nazioni continua a custodire il Suo popolo. Colui che regna nei cieli è il nostro Salvatore. Egli misura ogni prova. Veglia sul fuoco della fornace che deve mettere alla prova ogni anima. Quando le roccaforti dei re saranno abbattute, quando le frecce dell’ira di Dio trafiggeranno i cuori dei Suoi nemici, il Suo popolo sarà al sicuro nelle Sue mani». Testimonies, volume 5, 752–754.

Ezekiel represents the candidates to be among the one hundred and forty-four thousand, and line upon line his experience in the sanctuary aligns with Isaiah’s and John’s experience within the sanctuary. We are now in the temple test, the second of the three tests that seals the one hundred and forty-four thousand. That period is the purification accomplished by the Messenger of the Covenant in fulfillment of Malachi three. The purification process of three tests, is Malachi’s fiery “furnace” “that must test every soul.” When the third angel arrived on October 22, 1844 the Messenger of the Covenant suddenly came to His temple and led the wise virgins of that history into the Most Holy Place, in order to seal His faithful, but the virgins of that history rebelled, and by 1856 the Philadelphian Millerite movement had changed unto the Laodicean Millerite movement and in 1863 became the Laodicean Seventh-day Adventist church.

Yehezqeel waxa uu matalaa musharraxiinta ka mid noqon doona boqol iyo afar iyo afartan kun, oo sadarba sadar khibraddiisa meesha quduuska ah ku jirta waxay la jaanqaaddaa khibradda Ishacyaah iyo Yooxanaa ee gudaha meesha quduuska ah. Haatan waxa aynu ku jirnaa imtixaanka macbudka, kaas oo ah kii labaad ee saddexda imtixaan ee shaabadeeya boqol iyo afar iyo afartan kun. Wakhtigaas waa daahirinta uu fuliyo Rasuulka Axdiga isagoo dhammaystiraya Malaakii saddex. Geeddi-socodka daahirinta ee saddexda imtixaan ahi waa “foornada” dabka leh ee Malaakii, “taas oo ay waajib tahay inay imtixaanto naf kasta.” Markii malaa’igtii saddexaad timid Oktoobar 22, 1844, Rasuulka Axdigu si kedis ah ayuu macbudkiisa ugu yimid, oo gabdhihii bikradaha xigmadda lahaa ee taariikhdaas ku hoggaamiyey Qaybta Ugu Quduusan, si uu u shaabadeeyo kuwa aaminka u ah; laakiin bikradihii taariikhdaas way caasiyoobeen, oo sannadkii 1856 dhaqdhaqaaqii Milleri ee Filadelfiya wuxuu isu beddelay dhaqdhaqaaqii Milleri ee La’odikiya, dabadeedna 1863 wuxuu noqday kaniisadda Adventist-ka Maalinta Toddobaad ee La’odikiya.

The third angel who arrived suddenly on October 22, 1844 withdrew his presence in 1863, and then returned on September 11, 2001. Twenty-five years later the temple test that was typified by October 22, 1844 is now being repeated. Twenty-five is symbolically a prophetic tithe of two hundred and fifty, and two hundred and fifty is a symbol of the history represented in verses eleven to fifteen of Daniel eleven. Two hundred and fifty, and twenty-five is a wheel within the sanctuary vision of Ezekiel. Twenty-five is a symbol of the separation of the wise and the wicked in fulfillment of the three-step testing process that is represented in the work of purification that is accomplished by the Messenger of the Covenant.

Malaa'ikaha saddexaad ee si kedis ah ku timid Oktoobar 22, 1844, waxay ka noqotay joogitaankeedii sannadkii 1863, dabadeedna waxay soo noqotay Sebtembar 11, 2001. Shan iyo labaatan sannadood dabadeed, imtixaankii macbudka ee uu astaan ahaan u matalayey Oktoobar 22, 1844, ayaa haatan mar kale la soo celinayaa. Shan iyo labaatan ayaa astaan ahaan ah meeltobnaad nebiyeed oo laba boqol iyo konton ah, laba boqol iyo kontonna waa astaan u ah taariikhda lagu matalay aayadaha kow iyo toban ilaa shan iyo toban ee Daanyeel kow iyo toban. Laba boqol iyo konton, iyo shan iyo labaatan, waa giraangire ku dhex jira aragtida quduuska ah ee Yexesqeel. Shan iyo labaatan waa astaan u ah kala soocidda kuwa caqliga leh iyo kuwa sharka leh iyadoo la fulinayo habka imtixaanka ee saddexda tallaabo ka kooban, kaas oo lagu matalay hawsha daahirinta ee uu dhammaystiro Rasuulka Axdiga.

Matthew twenty-five contains three parables, and each parable identifies the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. The hope of God’s people represented in the chapter is that they might be a wise virgin in possession of the oil of the message of the midnight cry. Their hope is that they are judged a faithful servant in their stewardship of employing the special talents that were given them to manage in their personal probationary period. Their hope is that they are judged as a sheep of God’s pasture, seated upon His right side, and not a goat on his left. Twenty-five is a symbol of the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. Twenty-five is one of Ezekiel’s wheels.

मत्ती पच्चीस में तीन दृष्टान्त हैं, और प्रत्येक दृष्टान्त एक लाख चवालीस हज़ार की मुहरबन्दी के समय में बुद्धिमानों और दुष्टों के पृथक्करण की पहचान कराता है। इस अध्याय में प्रतिनिधित्व की गई परमेश्वर की प्रजा की आशा यह है कि वे अर्धरात्रि की पुकार के सन्देश के तेल से युक्त एक बुद्धिमान कुँवारी ठहरें। उनकी आशा यह है कि उन्हें उनके निजी परीक्षाकाल में प्रबन्ध करने के लिए दिए गए विशेष गुणों के उपयोग में उनकी भण्डारीपन के कारण एक विश्वासयोग्य दास ठहराया जाए। उनकी आशा यह है कि उन्हें परमेश्वर की चरागाह की भेड़ ठहराया जाए, जो उसके दाहिने हाथ बैठाई गई है, न कि उसके बाएँ ओर का बकरा। पच्चीस, एक लाख चवालीस हज़ार की मुहरबन्दी के समय में बुद्धिमानों और दुष्टों के पृथक्करण का एक प्रतीक है। पच्चीस, यहेजकेल के पहियों में से एक है।

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.

സങ്കടനിവാസമായ നമ്മുടെ പ്രവാസത്തിന്റെ ഇരുപത്തിയഞ്ചാം ആണ്ടിൽ, ആണ്ടിന്റെ ആരംഭത്തിൽ, മാസത്തിന്റെ പത്താം തീയതിയിൽ, നഗരം കീഴടക്കപ്പെട്ടതിനുശേഷമുള്ള പതിനാലാം ആണ്ടിൽ, അതേ ദിവസത്തിൽ യഹോവയുടെ കൈ എന്റെമേൽ വന്നു, അവൻ എന്നെ അവിടേക്കു കൊണ്ടുപോയി. യെഹെസ്കേൽ 40:1.

The twenty-fifth year of captivity is represented by October 22, which is represented by the closing of a dispensational door. On October 22, 1844 a door was opened and a door was closed as two classes were separated.

El vigésimo quinto año del cautiverio está representado por el 22 de octubre, el cual está representado por el cierre de una puerta dispensacional. El 22 de octubre de 1844 se abrió una puerta y se cerró una puerta, al ser separadas dos clases.

And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.

וְאֶל־מַלְאַךְ הַקָּהָל אֲשֶׁר בְּפִילָדֶלְפְיָה כְּתֹב: כֹּה אָמַר הַקָּדוֹשׁ, הָאֱמֶת, הָאֹחֵז בְּמַפְתֵּחַ דָּוִד, הַפּוֹתֵחַ וְאֵין אִישׁ סוֹגֵר, וְהַסּוֹגֵר וְאֵין אִישׁ פּוֹתֵחַ. יָדַעְתִּי אֶת־מַעֲשֶׂיךָ; הִנֵּה נָתַתִּי לְפָנֶיךָ דֶּלֶת פְּתוּחָה, וְאֵין אִישׁ יָכוֹל לְסָגְרָהּ; כִּי מְעַט כֹּחַ לְךָ, וַתִּשְׁמֹר אֶת־דְּבָרִי, וְלֹא כָחַשְׁתָּ בִּשְׁמִי. ההתגלות 3:7, 8.

Christ tells the angel of Philadelphia that He knows their work, that He has set before the church of Philadelphia, an open door. That door is opened by “the key of David,” the key that is placed upon Eliakim.

Kristo ay nagsasabi sa anghel ng Filadelfia na nalalaman Niya ang kanilang gawa, na naglagay Siya sa harap ng iglesya ng Filadelfia ng isang bukás na pinto. Ang pintuang iyon ay binubuksan ng “susi ni David,” ang susi na inilagay kay Eliakim.

And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:20–22.

Ням ары күнде Мен Құлым Хилкия ұлы Елияқымды шақырамын. Оған сенің шапаныңды кигіземін, белбеуіңмен оны бекітемін, билігіңді оның қолына тапсырамын; ол Иерусалим тұрғындарына және Яһуда әулетіне әке болады. Дәуіт үйінің кілтін оның иығына саламын; сонда ол ашса, ешкім жаппайды; ол жапса, ешкім ашпайды. Ишая 22:20–22.

The day that Eliakim is called, he is separated from wicked Shebna.

അല്ലായ്കീം വിളിക്കപ്പെടുന്ന ദിവസം, അവൻ ദുഷ്ടനായ ശെബ്നയിൽ നിന്ന് വേർതിരിക്കപ്പെടുന്നു.

Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. Isaiah 22:15–18.

Así dice el Señor Dios de los ejércitos: Ve, entra a este tesorero, a Sebna, que está sobre la casa, y di: ¿Qué tienes tú aquí, o a quién tienes aquí, para que te labres aquí sepulcro, como el que en lo alto labra para sí sepulcro, y en una peña esculpe para sí morada? He aquí que Jehová te transportará en duro cautiverio, y de cierto te cubrirá. Te echará a rodar con ímpetu, como a una bola, hacia una tierra extensa; allí morirás, y allí estarán los carros de tu gloria, vergüenza de la casa de tu señor. Isaías 22:15–18.

The separation of the wise and foolish virgins that fulfilled the illustration of Shebna and Eliakim was fulfilled on October 22, 1844, and also in the twenty-fifth year of captivity of Jehoiachin which was October 22, 573 BC. In Ezekiel chapter eight the wicked within Adventism, represented by Jerusalem, are represented by twenty-five men bowing to the sun. The destruction of Jerusalem represents the Sunday law, which is also the waymark which ends the sealing time of the one hundred and forty-four thousand. That sealing time began on September 11, 2001, and Jesus is both the Alpha and Omega, so September 11, 2001 as the beginning of the sealing illustrates the end, at the Sunday law.

Pemisahan antara gadis-gadis bijaksana dan gadis-gadis bodoh yang menggenapi perumpamaan tentang Sebna dan Elyakim digenapi pada 22 Oktober 1844, dan juga pada tahun kedua puluh lima pembuangan Yoyakhin, yaitu 22 Oktober 573 SM. Dalam Yehezkiel pasal delapan, orang-orang fasik di dalam Adventisme, yang dilambangkan oleh Yerusalem, dilambangkan oleh dua puluh lima orang yang sujud menyembah matahari. Kebinasaan Yerusalem melambangkan undang-undang hari Minggu, yang juga merupakan tanda penunjuk jalan yang mengakhiri masa pemeteraian seratus empat puluh empat ribu. Masa pemeteraian itu dimulai pada 11 September 2001, dan Yesus adalah Alfa dan Omega, sehingga 11 September 2001 sebagai permulaan pemeteraian menggambarkan akhirnya, yaitu pada undang-undang hari Minggu.

September 11, 2001 was typified by the Minneapolis meetings of 1888, for Sister White identifies that when the great buildings of New York came down at 9/11, Revelation 18:1–3 was fulfilled. At that time, as in 1888 she identified the angel of Revelation eighteen descended to lighten the earth with His glory. The rebellion of 1888 she aligned with the rebellion of Korah, Dathan and Abiram, who also had two hundred and fifty men of renown join in their apostasy. Two hundred and fifty rebels in the rebellion of Korah and his cohorts in the beginning history of ancient Israel typified the twenty-five men who were bowing to the sun at the ending of ancient Israel.

11 de septiembre de 2001 fue tipificado por las reuniones de Minneapolis de 1888, pues la hermana White identifica que, cuando los grandes edificios de Nueva York cayeron en el 11-S, se cumplió Apocalipsis 18:1–3. En aquel tiempo, como en 1888, ella identificó que el ángel de Apocalipsis dieciocho descendió para alumbrar la tierra con Su gloria. La rebelión de 1888 la puso en relación con la rebelión de Coré, Datán y Abiram, quienes también tuvieron a doscientos cincuenta hombres de renombre que se unieron a su apostasía. Doscientos cincuenta rebeldes en la rebelión de Coré y sus secuaces, en la historia inicial del antiguo Israel, tipificaban a los veinticinco hombres que se postraban ante el sol al final de la historia del antiguo Israel.

Twenty-five leaders of Laodicean Adventism bowing at the Sunday law and two hundred and fifty at 9/11 sets forth the sealing time with the symbolism of twenty-five, (the symbol of the separation of the wise and wicked) to mark the beginning and ending of the sealing time. Whether it’s the two hundred and fifty rebels in the time of Moses, or the twenty-five men in Ezekiel chapter eight, or of Matthew chapter twenty-five’s three witnesses of the separation, or the twenty-fifth year of the captivity in Ezekiel forty; all the manifestations of the symbol of twenty-five, align with the three two hundred- and fifty-year periods that reached their conclusion in 207 BC, 313 and 2026 respectively.

بېست و پنج رهبرِ اَدونتیسمِ لائودیکیه که در برابرِ قانونِ یکشنبه سر فرود می‌آورند، و دویست و پنجاه تن در ۹/۱۱، زمانِ مُهر شدن را با نمادِ عددِ بیست و پنج—(نمادِ جداییِ حکیمان از شریران)—به نمایش می‌گذارد تا آغاز و پایانِ زمانِ مُهر شدن را مشخص سازد. خواه دویست و پنجاه یاغی در زمانِ موسی باشد، یا بیست و پنج مرد در بابِ هشتمِ حزقیال، یا سه شاهدِ جدایی در بابِ بیست و پنجمِ متی، یا سالِ بیست و پنجمِ اسارت در حزقیال چهل؛ همهٔ تجلیاتِ نمادِ بیست و پنج، با سه دورهٔ دویست و پنجاه‌ساله‌ای همسو هستند که به‌ترتیب در سال‌های ۲۰۷ پیش از میلاد، ۳۱۳ و ۲۰۲۶ به پایان رسیدند.

Twenty-five is an axle, so to speak, of twenty-five that brings all the lines of twenty-five into perfection. It becomes one of the prophetic keys of the kingdom given to Peter to bring clarity into the hidden history of verse forty. It has been repeatedly established on more than three witnesses that verses ten to fifteen of Daniel eleven represent a line that covers the history from 1989 unto the Sunday law, which is the hidden history of verse forty. The lion of the tribe of Judah is now unsealing the wheels of Ezekiel as He opens the hidden history that will finalize the message of the Midnight Cry of the latter days.

Vinte e cinco é, por assim dizer, um eixo de vinte e cinco que conduz à perfeição todas as linhas de vinte e cinco. Torna-se uma das chaves proféticas do reino dadas a Pedro para trazer clareza à história oculta do versículo quarenta. Tem sido repetidamente estabelecido, por mais de três testemunhas, que os versículos dez a quinze de Daniel onze representam uma linha que abrange a história desde 1989 até à lei dominical, a qual é a história oculta do versículo quarenta. O Leão da tribo de Judá está agora a desselar as rodas de Ezequiel, ao abrir a história oculta que levará à consumação da mensagem do Clamor da Meia-Noite dos últimos dias.

In the following articles we will continue to identify Ezekiel’s wheels that represent the complex interplay of men in the latter days. Ezekiel chapter one at the beginning of this article and the accompanying passage from Testimonies volume five set forth will be our continued point of reference as we proceed in the articles. When the wheels are set forth in their proper place, and with their proper intersections with the other wheels of prophetic history we will demonstrate that the three hundred and ninety-one years and fifteen days that empowered the first angel on August 11, 1840 is also represented by Ezekiel as three hundred and ninety years, connected with the one and a half years of the siege of Jerusalem; and that the arrival of this prophetic light identifies the lifting up of the ensign of the one hundred and forty-four thousand.

Dalam artikel-artikel berikut, kita akan terus mengenali roda-roda Yehezkiel yang melambangkan jalinan interaksi manusia yang rumit pada akhir zaman. Yehezkiel pasal satu pada permulaan artikel ini, beserta petikan yang menyertainya dari Testimonies, jilid lima, yang telah dikemukakan, akan tetap menjadi titik acuan kita dalam melanjutkan pembahasan dalam artikel-artikel ini. Ketika roda-roda itu ditempatkan pada posisinya yang semestinya, serta dengan persinggungan-persinggungan yang tepat dengan roda-roda lain dalam sejarah nubuatan, kita akan menunjukkan bahwa tiga ratus sembilan puluh satu tahun dan lima belas hari yang memberi kuasa kepada malaikat pertama pada 11 Agustus 1840 juga dilambangkan oleh Yehezkiel sebagai tiga ratus sembilan puluh tahun, yang dihubungkan dengan satu setengah tahun pengepungan Yerusalem; dan bahwa tibanya terang nubuatan ini menandai pengangkatan panji bagi seratus empat puluh empat ribu.

July 27, 1299 unto 1337 represents thirty-eight years at the beginning of the one hundred and fifty years (five months) of Revelation nine, verse ten. That one hundred and fifty years connects with the three hundred and ninety-one years and fifteen days of verse fifteen. Thus, the beginning of the two periods, make up one line of prophecy which concluded in the fulfillment of the 1838 and 1840 prediction of Josiah Litch and marked the rising up and empowerment of the Millerite movement. That history at the beginning of Adventism, marks the rising up of the one hundred and forty-four thousand as an ensign in advance of the Sunday law. Thus, Ezekiel’s three hundred and ninety years, and one point five years (1.5) of Jerusalem’s siege marks the end of the line of prophecy that began in 1299.

27 Juli 1299 nganti 1337 nggambarake telung puluh wolu taun ing wiwitan saka satus sèket taun (limang sasi) ing Wahyu sanga, ayat sepuluh. Satus sèket taun iku gegandhengan karo telung atus sangang puluh siji taun lan limalas dina ing ayat limalas. Mangkono, wiwitaning loro mangsa iku dadi siji garis ramalan sing pungkasané kaleksanan ana ing panggenapan ramalan Josiah Litch taun 1838 lan 1840, sarta nandhani tanginé lan kaparingan kakuwatané gerakan Millerit. Sajarah iku, ing wiwitan Adventisme, nandhani tanginé satus patang puluh papat èwu minangka panji sadurungé angger-angger dina Minggu. Mangkono, telung atus sangang puluh tauné Yéhezkièl, lan siji koma lima taun (1.5) saka pengepungan Yérusalèm, nandhani pungkasané garis ramalan sing diwiwiti ing 1299.

It would be worthwhile to consider the passage from Testimonies, volume five in advance of the next article.

Qoşulluqların beşinci cildindən olan parçanı növbəti məqalədən əvvəl nəzərdən keçirmək faydalı olardı.