Ezekiel is identified as the “mourning prophet” for he is a symbol of the one hundred and forty-four thousand, who in chapter nine of his book are mourning (sighing and crying) for the abominations done in the land and in the church. In the passage from Testimonies we cited in the last article Sister White penned, “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.”
Ezequiel es identificado como el “profeta doliente”, pues es un símbolo de los ciento cuarenta y cuatro mil, quienes en el capítulo nueve de su libro están lamentándose (suspirando y clamando) por las abominaciones cometidas en la tierra y en la iglesia. En el pasaje de Testimonies que citamos en el artículo anterior, la hermana White escribió: “El profeta mismo era un extranjero en tierra extraña, donde la ambición sin límites y la crueldad salvaje reinaban supremas. Aquello que vio y oyó de la tiranía y la injusticia humanas afligió su alma, y lloró amargamente día y noche.”
The one hundred and forty-four thousand are the “outcasts of Israel,” who were scattered, as represented by Ezekiel being taken into captivity. The sealing process represented in Ezekiel nine is the same as Revelation seven, and both those chapters are represented as taking place in the latter days.
Cei o sută patruzeci și patru de mii sunt „surghiuniții lui Israel”, care au fost împrăștiați, așa cum este reprezentat prin ducerea lui Ezechiel în robie. Procesul de pecetluire reprezentat în Ezechiel nouă este același cu cel din Apocalipsa șapte, iar ambele capitole sunt prezentate ca având loc în zilele de pe urmă.
“This sealing of the servants of God is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.
„Această pecetluire a slujitorilor lui Dumnezeu este aceeași care i-a fost arătată lui Ezechiel în viziune.” Testimonies to Ministers, 445.
From the throne, God directs the cherubim who in turn manage the wheels. Ezekiel was to understand from the vision that God was in control, even in the period when everything appeared to be in confusion. Sister White says “in like manner” after setting forth the structure of God on the throne, directing the cherubim who managed the affairs of earth, as she describes John in the sanctuary where Christ walked among the seven churches. Ezekiel and John are symbols of those who live in the sealing time of the one hundred and forty-four thousand who, as inspiration records, “The scenes to be enacted in our world are not yet even dreamed of.”
민보좌로부터 하나님께서는 그룹들을 지휘하시고, 그룹들은 다시 바퀴들을 관장한다. 에스겔은 그 환상을 통하여, 모든 것이 혼란 가운데 있는 듯 보이던 그 시기에도 하나님께서 주관하고 계심을 이해해야 하였다. 자매 화잇은, 그리스도께서 일곱 교회 사이를 거니시는 성소에서의 요한을 묘사하면서, 땅의 일들을 관장하는 그룹들을 지휘하시는 보좌 위의 하나님의 구조를 제시한 뒤에 “이와 같이”라고 말한다. 에스겔과 요한은, 영감의 기록대로 “우리 세상에서 전개될 장면들은 아직 꿈에도 생각지 못한 것”인, 십사만 사천의 인치는 때에 사는 자들의 상징이다.
Certainly when Sister White penned those words, those words were true, but in the sealing time, they find their perfect fulfillment. Twenty years ago or so, would you have thought that what is now transpiring in the world in conjunction with the swarming of the locusts of Islam would actually be happening? Locusts as a symbol of Islam in chapter nine of Revelation includes the migration in nature of the Locusts of northern Africa. Those swarming locusts of Africa's migration path aligns with the geography that was taken over by Islam. Islam is a descendant of Ishmael, and Ishmael’s mother was Hagar. Hagar means “flight” or “to flee.” In Arabic the name is usually rendered Hajar (هاجر), and it is connected to the same root that gives us Hijra (the migration/flight of Muhammad). The roots of Islam are associated with not only the swarming of locusts, but the roots include the meaning of migration. Did anyone ever dream that illegal immigration was a manifestation of the locust of Islam?
Klaro, kiam Fratino White skribis tiujn vortojn, tiuj vortoj estis veraj, sed en la tempo de la sigelado ili trovas sian perfektan plenumon. Antaŭ ĉirkaŭ dudek jaroj, ĉu vi estus pensinta, ke tio, kio nun okazas en la mondo lige kun la svarmado de la akridoj de Islamo, efektive estus okazanta? Akridoj kiel simbolo de Islamo en la naŭa ĉapitro de Revelation inkluzivas la migradon en la naturo de la akridoj de norda Afriko. Tiu migrvojo de la svarmantaj akridoj de Afriko kongruas kun la geografio konkerita de Islamo. Islamo devenas de Iŝmael, kaj la patrino de Iŝmael estis Hagar. Hagar signifas “fuĝo” aŭ “forkuri.” En la araba la nomo kutime aperas kiel Hajar (هاجر), kaj ĝi estas ligita al la sama radiko, kiu donas al ni Hijra (la migradon/fuĝon de Mohamedo). La radikoj de Islamo rilatas ne nur al la svarmado de akridoj, sed tiuj radikoj ankaŭ enhavas la signifon de migrado. Ĉu iu iam revis, ke kontraŭleĝa enmigrado estas manifestiĝo de la akrido de Islamo?
Did anyone dream that the global communists would form an alliance with the Islamic hordes that is now being identified as the red and green alliance? Both Islam and the globalists dragon power ascend from the bottomless pit in Revelation 9/11 respectively, and the bottomless pit represents a manifestation of satanic power. Both of the current allies are instruments of Satan according to the Scriptures of truth. Hagar was an Egyptian and Ishmael is a symbol of Islam, thus, Hagar and Ishmael are symbols of the modern red and green alliance.
신자 중에 오늘날 붉은색과 녹색의 동맹으로 규정되고 있는 그 동맹, 곧 세계 공산주의자들이 이슬람의 무리들과 연합하리라고 누가 상상이나 했겠는가? 이슬람과 세계주의적 용의 세력은 각각 요한계시록 9장과 11장에 나오는 무저갱에서 올라오며, 무저갱은 사탄적 권세의 발현을 상징한다. 현재의 이 두 동맹 세력은 모두 진리의 성경에 따르면 사탄의 도구들이다. 하갈은 애굽 사람이었고 이스마엘은 이슬람의 상징이므로, 하갈과 이스마엘은 현대의 붉은색과 녹색의 동맹을 상징한다.
“‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.
«“เมื่อพวกเขาจะได้เสร็จสิ้น [กำลังจะเสร็จสิ้น] คำพยานของตน” ช่วงเวลาที่พยานทั้งสองจะต้องเผยพระวจนะโดยนุ่งห่มผ้ากระสอบนั้นสิ้นสุดลงในปี ค.ศ. 1798 ขณะที่พวกเขากำลังเข้าใกล้จุดสิ้นสุดแห่งงานของตนในความมืดมนอยู่นั้น สงครามจะต้องถูกกระทำขึ้นต่อพวกเขาโดยอำนาจซึ่งถูกพรรณนาว่าเป็น “สัตว์ร้ายที่ขึ้นมาจากเหวลึก” ในหลายชนชาติแห่งทวีปยุโรป อำนาจต่าง ๆ ที่ปกครองทั้งในคริสตจักรและรัฐได้ถูกซาตานครอบงำมานานหลายศตวรรษ โดยผ่านทางสันตะปาปา แต่ ณ ที่นี้ ได้มีการนำเสนอให้เห็นการสำแดงรูปแบบใหม่ของอำนาจแห่งซาตาน» The Great Controversy, 268.
Sister White here identifies the arrival of socialism in the French Revolution period, while also noting that Satan also controls the papal power. The papal power also comes out of the bottomless pit in Revelation seventeen and in chapter nine of Revelation, Islam is the smoke which came from the bottomless pit. The point still remains; did inspiration truly mean, “The scenes to be enacted in our world are not yet even dreamed of?” Who dreamed that Islam would now be spread across Europe and now descending upon the Americas? Did you dream the locusts would be spread across the globe by the globalists of the United Nations, the European Union and the democratic party of the United States?
Sora White misiisni asirri Faransiisii keessa soshaliizmiin dhufuu isaa addaan baafatti; yeroo wal fakkaatu keessatti immoo Seexanni humna paaphaasii illee akka to’atu ni ibsiti. Humni paaphaasii immoo Mul’ata boqonnaa kudha torba keessatti boolla qilee keessaa ni ba’a; akkasumas Mul’ata boqonnaa sagal keessatti Islaamni aarii boolla qilee keessaa ba’e dha. Garuu qabxiin sun ammallee akkuma jirutti hafa; waxyoon dhugumaan, “Haalliwwan addunyaa keenya keessatti raawwataman amma iyyuu illee hin abjootamne” jechuu isaa turee? Islaamni amma guutummaa Awurooppaa keessatti babal’atee, amma immoo Ameerikaawwan irratti gad bu’aa jira jedhee eenyutu abjoote? Ayyaantonni akkuma hongeen addunyaa maratti warra addunyaa to’atan kanneen Dhaabbata Mootummoota Gamtoomanii, Gamtaa Awurooppaa, fi paartii dimokraatawaa Ameerikaa United Statesiin babal’ifaman ni ta’u jettanii isin abjootanii?
Who dreamed that the educational institutions would be overcome by the communist and Islamic alliance that is now being paid for by tax dollars of citizens that never intended their tax dollars would be employed to destroy the nation supplying the tax dollars.
Кој би помислио да ће образовне установе бити савладане комунистичко-исламистичким савезом који се сада финансира пореским новцем грађана, који никада нису намеравали да њихов порески новац буде употребљен за уништење нације која тај порески новац обезбеђује.
Who dreamed Great Britain would promote an uphold white girls being gang raped, kidnapped and imprisoned and murdered by Islam? Many point out the fact that every communist system ever located in human history has been a complete failure, but the fruit of the socialism of Britain is as much a condemnation of socialism, as the failure of the system’s economic and political philosophies.
Kdo by si byl pomyslel, že Velká Británie bude podporovat a hájit, aby byly bělošské dívky hromadně znásilňovány, unášeny, vězněny a vražděny islámem? Mnozí poukazují na skutečnost, že každý komunistický systém, jaký kdy v dějinách lidstva existoval, byl naprostým selháním, avšak ovoce britského socialismu je odsouzením socialismu stejně tak jako selhání ekonomických a politických filozofií tohoto systému.
Who would have dreamed that the merchants of the earth would be allowed to introduce poisons to accomplish mass murder of over seventeen million people?
Siapa yang pernah membayangkan bahwa para pedagang bumi akan diizinkan memperkenalkan racun-racun untuk melaksanakan pembunuhan massal terhadap lebih dari tujuh belas juta orang?
Who dreamed men such as George Soros, Bill Gates and Anthony Fauci would be allowed to accomplish their demonic deeds of evil with absolutely no consequences?
이 조지 소로스, 빌 게이츠, 앤서니 파우치와 같은 자들이 아무런 결과도 없이 자신들의 악마적인 악행을 자행하도록 허용되리라고 누가 상상이나 했겠는가?
When Sister White stated the scenes enacted would not be dreamed about, she did so in the context of the sealing time of the one hundred and forty-four thousand. She was following her comments on Christ's warning in Matthew twenty-four where she recorded, “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.”
Ақ апа орын алатын көріністер туралы түс те көрілмейтінін айтқанда, ол мұны жүз қырық төрт мыңның мөрлену уақытының мәнмәтінінде айтты. Ол мұны Мәсіхтің Матай жиырма төрттегі ескертуіне қатысты өз түсіндірмелерін жалғастыра отырып айтты; онда ол былай деп жазды: «Бұл тағылымдар біздің пайдамыз үшін берілген. Біз сенімімізді Құдайға бекітуіміз керек, өйткені дәл алдымызда адамдардың жанын сынайтын уақыт тұр. Мәсіх Зәйтүн тауында Өзінің екінші келуінің алдында болатын үрейлі сот үкімдерін баяндап берді.»
The lessons she had just referred to were the illustrations of both Ezekiel and John in the sanctuary learning to understand that God is in control of all things. In the confusion and rebellion that is now under way, a confusion and rebellion that will only escalate as history moves forward, those who are God’s messengers, as represented by not only Ezekiel and John in the temple, but also Isaiah will only navigate the history in a fashion that glorifies the Lord if they understand that even the things we never dreamed of are still under the control of God.
Lecțiile la care tocmai se referise erau ilustrațiile atât ale lui Ezechiel, cât și ale lui Ioan, care, în sanctuar, învățau să înțeleagă că Dumnezeu este în controlul tuturor lucrurilor. În confuzia și răzvrătirea care sunt acum în desfășurare, o confuzie și o răzvrătire care nu vor face decât să se intensifice pe măsură ce istoria înaintează, aceia care sunt mesagerii lui Dumnezeu, așa cum sunt reprezentați nu doar de Ezechiel și Ioan în templu, ci și de Isaia, vor străbate istoria într-un mod care Îl slăvește pe Domnul numai dacă înțeleg că până și lucrurile la care nu ne-am fi gândit niciodată sunt tot sub controlul lui Dumnezeu.
Those wheels intersecting the other wheels include the events that were never dreamed of, and they are the events that transpire in the sealing time that began on 9/11. The lessons that are to be learned are only learned by those who by faith enter into the Most Holy Place and see Christ and His light shining from the Ark of the Covenant. When that glory is viewed as represented by Daniel in chapter ten, the class that is benefitted from the light is separated from those who fled from the vision.
Acele roți care le intersectează pe celelalte roți includ evenimentele care nu au fost niciodată visate, iar acestea sunt evenimentele care au loc în timpul sigilării, care a început la 11 septembrie. Lecțiile care trebuie învățate sunt învățate numai de aceia care, prin credință, intră în Sfânta Sfintelor și Îl văd pe Hristos și lumina Sa strălucind din Chivotul Legământului. Când acea slavă este privită așa cum este reprezentată de Daniel în capitolul zece, categoria care beneficiază de lumină este despărțită de aceia care au fugit de vedenie.
And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:7.
ഞാൻ ദാനിയേൽ മാത്രം ആ ദർശനം കണ്ടു; എനിക്കൊപ്പമുണ്ടായിരുന്ന പുരുഷന്മാർ ആ ദർശനം കണ്ടില്ല; എന്നാൽ ഒരു മഹത്തായ വിറയൽ അവരിന്മേൽ വീണതുകൊണ്ട് അവർ ഒളിച്ചുകൊള്ളേണ്ടതിന്നു ഔടി. ദാനിയേൽ 10:7.
There is much more to be derived from the passage in the previous article, but we will address a wheel as we close this article. We have noted in the last article the symbolism of the number twenty-five and before that we spent time on the number thirty. The light from the book of Ezekiel is not simply symbolic numbers, but it is worthwhile to first familiarize ourselves with some of those numerical symbols before beginning to bring some clarity out of the confusion.
पूर्व लेख के इस अंश से और भी बहुत कुछ प्राप्त किया जा सकता है, परन्तु इस लेख के समापन पर हम एक चक्र पर विचार करेंगे। पिछले लेख में हम पच्चीस संख्या के प्रतीकवाद पर ध्यान दे चुके हैं, और उससे पहले हमने तीस संख्या पर समय व्यतीत किया था। यहेजकेल की पुस्तक से प्राप्त प्रकाश केवल प्रतीकात्मक संख्याएँ ही नहीं है, तथापि उलझन में से कुछ स्पष्टता प्रकट करना आरम्भ करने से पहले उन संख्यात्मक प्रतीकों में से कुछ से परिचित हो लेना उपयोगी है।
Seventeen
Dezessete
The three two-hundred and fifty-year prophecies identify a seventeen-year period that begins at the end of the history of the church of Smyrna. From 313 to 330, seventeen years typify the setting up of the image of the beast.
Cele trei profeții de două sute cincizeci de ani identifică o perioadă de șaptesprezece ani care începe la sfârșitul istoriei bisericii din Smirna. Din 313 până în 330, șaptesprezece ani prefigurează ridicarea chipului fiarei.
The two hundred and fifty years that began in 457 BC ended in 207 BC, ten years after the battle of Raphia and seven years before the battle of Panium. From Raphia to Panium was seventeen years, and it represents the hidden history of verse forty as set forth in verses eleven through fifteen of Daniel eleven.
Cei două sute cincizeci de ani care au început în 457 î.Hr. s-au încheiat în 207 î.Hr., la zece ani după bătălia de la Rafia și cu șapte ani înainte de bătălia de la Panium. De la Rafia până la Panium au fost șaptesprezece ani, iar aceasta reprezintă istoria ascunsă a versetului patruzeci, așa cum este prezentată în versetele unsprezece până la cincisprezece din Daniel unsprezece.
Ptolemy IV Philopator (also known as Ptolemy IV) was the ruler who won the Battle of Raphia in 217 BC. He reigned as king (and pharaoh) of Ptolemaic Egypt from 221 BC to 204 BC, thus he reigned for seventeen years. He began his reign before the battle of Raphia, but died before the battle of Panium.
Ptolomeu IV Filopátor (também conhecido como Ptolomeu IV) foi o governante que venceu a Batalha de Ráfia em 217 a.C. Reinou como rei (e faraó) do Egito ptolemaico de 221 a.C. a 204 a.C.; assim, reinou por dezessete anos. Iniciou o seu reinado antes da batalha de Ráfia, mas morreu antes da batalha de Pânio.
The battle of Raphia representing the Ukrainian War began in 2014 when the United States brought about a color revolution in the Ukraine. Ptolemy IV, the king of the south typifies Vladimir Putin, who began his reign in 2000, the year before the sealing of the one hundred and forty-four thousand in 2001 began. As with Ptolemy, Putin began to reign before the Ukrainian war, typified by the battle of Raphia beginning in 2014. Before Panium, Putin, as typified by Ptolemy, is removed. Putin began to reign in 2000, thus aligning with the beginning of the sealing time that began the next year in 2001. Seventeen symbolic years as represented by Ptolemy identifies the period Putin reigns, and he does so during the sealing time.
റാഫിയയുടെ യുദ്ധം, ഉക്രെയ്ന് യുദ്ധത്തെ പ്രതിനിധീകരിക്കുന്നതു, 2014-ല് ആരംഭിച്ചു; അന്ന് അമേരിക്ക ഉക്രെയ്നില് ഒരു നിറവിപ്ലവം ഉണ്ടാക്കി. തെക്കിന്റെ രാജാവായ പ്ടോളമി നാലാമന് വ്ലാദിമിര് പുടിനെ പ്രതിരൂപീകരിക്കുന്നു; അവന് തന്റെ ഭരണം 2000-ല് ആരംഭിച്ചു, അതായത് 2001-ല് ഒരു ലക്ഷം നാൽപ്പത്തിനാലായിരത്തിന്റെ മുദ്രയിടല് ആരംഭിക്കുന്നതിന് മുന്പുള്ള വര്ഷം. പ്ടോളമിയോടു പോലെ തന്നേ, റാഫിയയുടെ യുദ്ധത്താല് പ്രതിനിധീകരിക്കപ്പെടുന്ന ഉക്രെയ്ന് യുദ്ധത്തിനു മുന്പേ പുടിന് ഭരണം ആരംഭിച്ചു; ആ യുദ്ധം 2014-ല് തുടങ്ങി. പാനിയത്തിനുമുമ്പ്, പ്ടോളമിയാല് പ്രതിരൂപീകരിക്കപ്പെടുന്നതുപോലെ, പുടിന് നീക്കപ്പെടുന്നു. പുടിന് 2000-ല് ഭരണം ആരംഭിച്ചു; അതിനാല് അടുത്ത വര്ഷമായ 2001-ല് ആരംഭിച്ച മുദ്രയിടല് സമയത്തിന്റെ ആരംഭത്തോടു അത് പൊരുത്തപ്പെടുന്നു. പ്ടോളമിയാല് പ്രതിനിധീകരിക്കപ്പെടുന്ന പതിനേഴു പ്രതീകാത്മക വര്ഷങ്ങള് പുടിന് ഭരിക്കുന്ന കാലഘട്ടത്തെ തിരിച്ചറിയിക്കുന്നു; അവന് അങ്ങനെ മുദ്രയിടല് സമയത്തിനിടയില് ഭരിക്കുന്നു.
Trump, represented by the conclusion of the two hundred and fifty years that began in 457 BC, is located in the same hidden history as Putin, a history that is seventeen years long beginning at the battle of Raphia. The dragon (Putin) and false prophet (Trump) are located within the hidden history. In that history the beast, represented as “the robbers of thy people” symbolizing the papal power is located at the end of the seventeen years from Raphia to Panium.
ట్రంప్, క్రీస్తుపూర్వం 457లో ప్రారంభమైన రెండు వందల యాభై సంవత్సరాల ముగింపుచేత ప్రతినిధిత్వం చేయబడినవాడై, రాఫియా యుద్ధంతో ప్రారంభమయ్యే పదిహేడు సంవత్సరాల గూఢ చరిత్రలో పుటిన్తో సమానంగా స్థితిచేయబడ్డాడు. డ్రాగన్ (పుటిన్) మరియు అబద్ధ ప్రవక్త (ట్రంప్) ఆ గూఢ చరిత్రలోనే స్థితిచేయబడ్డారు. ఆ చరిత్రలో, పాపసత్త్వాన్ని సూచించే “నీ ప్రజలలోని దోపిడీదారులు” అని ప్రతినిధిత్వం చేయబడిన మృగము, రాఫియా నుండి పానియం వరకు ఉన్న ఆ పదిహేడు సంవత్సరాల అంత్యంలో స్థితిచేయబడింది.
The year 321 represents the Sunday law in the United States, and 321 is located within a seventeen-year period from the Edict of Milan in 313 unto the division of the empire in 330.
An bhliain 321 seasann sí do dhlí an Domhnaigh sna Stáit Aontaithe, agus tá 321 suite laistigh de thréimhse seacht mbliana déag ó Eadach Milano i 313 go dtí deighilt na himpireachta i 330.
The history represented from Josiah’s Great Passover as it is called, begins the seventeenth Jubilee cycle of the Jews. From Josiah’s Passover, which is the greatest revival in the Old Testament unto October 22, represents the Millerite history from August 11, 1840 unto October 22, 1844, but more importantly it represents the history of 9/11 unto the Sunday law. The sealing time of the one hundred and forty-four thousand is represented by the seventeenth Jubilee cycle from Josiah unto October 22. Seventeen is a symbol associated with the major events of the sealing time, and the number seventeen is a point where Ezekiel’s wheels intersect.
نبيّن التاريخ المُمثَّل ابتداءً من فصح يوشيّا العظيم كما يُسمَّى، بدء الدورة اليوبيلية السابعة عشرة لليهود. ومن فصح يوشيّا، الذي هو أعظم نهضة في العهد القديم، إلى 22 أكتوبر، يُمثَّل تاريخ الميليّريين من 11 أغسطس 1840 إلى 22 أكتوبر 1844؛ ولكن الأهم من ذلك أنّه يُمثِّل تاريخ 11/9 إلى قانون الأحد. ويمثَّل زمن ختم المئة والأربعة والأربعين ألفًا بالدورة اليوبيلية السابعة عشرة من يوشيّا إلى 22 أكتوبر. والعدد سبعة عشر رمزٌ مرتبط بالأحداث الكبرى في زمن الختم، والعدد سبعة عشر هو نقطة تتقاطع عندها عجلات حزقيال.
In the hidden history of verse forty of Daniel, as represented in verses ten through fifteen of the same chapter the dragon is associated with the number “17” by Ptolemy’s reign. The history of verses eleven’s battle of Raphia unto verse fifteen’s battle of Raphia is “17” years. That history places Donald Trump in the middle of the seventeen years represented by those two battles. The image of the beast that is formed and set up by Trump in the United States is represented by “17” years from 313 to 330. In verse one of chapter one Ezekiel is in the thirtieth year of the 17th Jubilee cycle. Did you ever dream that the number seventeen represented one of the wheels Ezekiel saw in the Most Holy Place?
En la historia oculta del versículo cuarenta de Daniel, tal como está representada en los versículos diez al quince del mismo capítulo, el dragón está asociado con el número «17» por el reinado de Ptolomeo. La historia que va desde la batalla de Rafia del versículo once hasta la batalla de Rafia del versículo quince abarca “17” años. Esa historia sitúa a Donald Trump en medio de los diecisiete años representados por esas dos batallas. La imagen de la bestia que Trump forma y establece en los Estados Unidos está representada por “17” años, del 313 al 330. En el versículo uno del capítulo uno, Ezequiel está en el trigésimo año del 17.º ciclo jubilar. ¿Alguna vez soñaste que el número diecisiete representaba una de las ruedas que Ezequiel vio en el Lugar Santísimo?
Ezekiel is a symbol of those during the sealing time who have by faith entered into the Most Holy Place. They are Peter’s priests.
Ezequiel es un símbolo de aquellos que, durante el tiempo del sellamiento, han entrado por la fe en el Lugar Santísimo. Ellos son los sacerdotes de Pedro.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
També vosaltres, com a pedres vives, sou edificats com una casa espiritual, un sacerdoci sant, per oferir sacrificis espirituals, acceptables a Déu per mitjà de Jesucrist. 1 Pere 2:5.
They have been commissioned to present a message to God’s former covenant people who are then being passed by, though they are forewarned, God’s former covenant people will not see or hear.
تمّ تكليفهم بتقديم رسالة إلى شعب الله السابق في العهد، الذين يُتجاوَزون حينئذٍ؛ ومع أنهم مُنذَرون سلفًا، فإن شعب الله السابق في العهد لن يُبصروا ولن يسمعوا.
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. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Ezekiel 3:3–9.
I omawiał mi, Synu człowieczy, nakarm swe wnętrze i napełnij swe trzewia tym zwojem, który ci daję. Wtedy zjadłem go; i był on w moich ustach słodki jak miód. I rzekł do mnie: Synu człowieczy, idź, udaj się do domu Izraela i przemawiaj do nich moimi słowami. Albowiem nie jesteś posłany do ludu o niezrozumiałej mowie i trudnym języku, lecz do domu Izraela; nie do wielu ludów o niezrozumiałej mowie i trudnym języku, których słów nie mógłbyś zrozumieć. Zaprawdę, gdybym cię posłał do nich, usłuchaliby cię. Lecz dom Izraela nie zechce cię słuchać, ponieważ nie chcą słuchać mnie; gdyż cały dom Izraela jest zatwardziały i twardego serca. Oto uczyniłem twoje oblicze mocnym przeciw ich obliczom, a twoje czoło mocnym przeciw ich czołom. Jak diament, twardszy niż krzemień, uczyniłem twoje czoło; nie bój się ich ani nie lękaj się ich spojrzeń, chociaż są domem buntowniczym. Ezechiela 3:3–9.
Ezekiel is directed to proclaim a message to the former covenant people as represented by the Protestants of Millerite history and the Laodicean Seventh-day Adventist church in the latter days. If he refuses to proclaim the message the blood of those left unwarned will be upon him.
Ezekielot adasigânan dawiya egegaḍen awenanen omâ mâmawi-âsotamâkêwikamik oci, ka itwêmakak êkwa Protestants ka isi-môciwâpamikawâc êkwa ka miyo-atoskêwak ê-Millerite history, êkwa Laodicean Seventh-day Adventist church kâ-isi-ayâcik êkosi mâmawi-pimâtisiwinisihk êkwa anohc ka-pimipahtâcik. Kîspin namoya egegaḍet awenanen oma asotamâkêwina, ôhci-miskwiwiwin anima ka-ekâ-wîtaskosicik êka kî-wîtaskosowâc kika-otinamâkosiw ôma ôhi.
Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me. When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul. Again, When a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand. Nevertheless if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul. Ezekiel 3:17–21.
Fiul omului, te-am pus străjer peste casa lui Israel; de aceea, ascultă cuvântul din gura Mea și avertizează-i din partea Mea. Când îi zic celui rău: Vei muri negreșit; iar tu nu-l avertizezi și nu-i vorbești ca să-l întorci pe cel rău de la calea lui cea rea, ca să-i salvezi viața, acel om rău va muri în nelegiuirea lui; dar sângele lui îl voi cere din mâna ta. Dar dacă-l avertizezi pe cel rău, și el nu se întoarce de la răutatea lui, nici de la calea lui cea rea, va muri în nelegiuirea lui; însă tu ți-ai izbăvit sufletul. Iarăși, când un om drept se abate de la dreptatea lui și săvârșește nelegiuire, iar Eu pun înaintea lui o piatră de poticnire, el va muri: fiindcă nu l-ai avertizat, va muri în păcatul lui, și dreptatea pe care a făcut-o nu va fi adusă aminte; dar sângele lui îl voi cere din mâna ta. Totuși, dacă-l avertizezi pe omul drept, ca cel drept să nu păcătuiască, și el nu păcătuiește, va trăi negreșit, pentru că a fost avertizat; și tu ți-ai izbăvit sufletul. Ezechiel 3:17–21.
In the first ‘eleven’ chapters of Ezekiel, he is shown the destruction of Jerusalem, illustrated by the visions by the river Chebar, the plain and Jerusalem. He is commissioned to proclaim a warning of the impending judgment upon Jerusalem. The warning message of the impending judgment upon Jerusalem is the warning given first to the Laodicean Seventh-day Adventist church. The warning identifies the judgment and rejection of God’s people in Jerusalem who do not possess the seal of God. The warning typified by Ezekiel is the warning of the soon-coming Sunday law.
Em capítulo onze”zequiel, ele recebe a revel da deém, ilustr pelas visões junto rio Quebar, na plan e em Jerusalém. Ele é comissionado a proclamar uma advertência acerca juízo iminente sobre Jerusalém. A mensagem de advertência do juízo iminente sobre Jerusalém é a advertência dada primeiramente à igreja adventista doétimo dia laodiceana. A advertência identifica o juízo e a rejeição do povo de Deus em Jerusalém que não possui o selo de Deus. A advertência tipificada por Ezequiel é a advertência da lei dominical que está prestes a vir.
In those first eleven chapters where these truths are set forth, Ezekiel is made dumb, and only speaks thereafter when God specifically opens his mouth, and this continues until the destruction of Jerusalem, when he again can speak.
În acele dintâi unsprezece capitole în care sunt expuse aceste adevăruri, Ezechiel este făcut mut și nu mai vorbește decât atunci când Dumnezeu îi deschide în mod special gura, iar aceasta continuă până la nimicirea Ierusalimului, când din nou poate vorbi.
Then the spirit entered into me, and set me upon my feet, and spake with me, and said unto me, Go, shut thyself within thine house. But thou, O son of man, behold, they shall put bands upon thee, and shall bind thee with them, and thou shalt not go out among them: And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they are a rebellious house. But when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord God; He that heareth, let him hear; and he that forbeareth, let him forbear: for they are a rebellious house. Ezekiel 3:24–27.
A urhie gbo bọvwe mé, ne mu rọ̀ míẹ̀vwe da arọ̀, ne ọ́ kẹ̀ mí ẹnu, ne ọ́ gue mí nẹ, “Lọ, khòvbi ara rẹ n’úhúnmwẹ rẹ. Ṣùgbọ́n ìwọ, ọmọ ènìyàn, wò ó, wọn yóò fi ìdè dì ọ, wọn yóò sì fi wọ́n so ọ, ìwọ kì yóò sì jáde lọ sí àárín wọn. Èmi yóò sì mú kí ahọ́n rẹ lẹ mọ́ òkè ẹnu rẹ, kí o le di adití, kí ìwọ má baà jẹ́ ẹni tí yóò bá wọn wí: nítorí wọ́n jẹ́ ilé ọlọ̀tẹ̀. Ṣùgbọ́n nígbà tí Èmi bá sọ̀rọ̀ pẹlu rẹ, Èmi yóò ṣí ẹnu rẹ; ìwọ yóò sì wí fún wọn pé, Bayi ni Oluwa Ọlọrun wí; Ẹni tí ó bá gbọ́, jẹ́ kí ó gbọ́; ẹni tí ó bá kọ̀, jẹ́ kí ó kọ̀: nítorí wọ́n jẹ́ ilé ọlọ̀tẹ̀.” Esekiẹli 3:24–27.
When Jerusalem fell, Ezekiel could once again speak.
Nang bumagsak ang Jerusalem, muling nakapagsalita si Ezekiel.
And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. Now the hand of the Lord was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Ezekiel 33:21, 22.
Y aconteció en el año duodécimo de nuestro cautiverio, en el mes décimo, a los cinco días del mes, que vino a mí uno que había escapado de Jerusalén, diciendo: La ciudad ha sido herida. Y la mano del Señor había estado sobre mí por la tarde, antes que llegara el que había escapado; y había abierto mi boca hasta que vino a mí por la mañana; y fue abierta mi boca, y no estuve más mudo. Ezequiel 33:21, 22.
The fall of Jerusalem represents the fall of the Laodicean Seventh-day Adventist church in the latter days. That fall occurs while those who were sealed in Jerusalem in chapter nine are then lifted up as the church triumphant. The Laodicean’s within Jerusalem are taken out, and the one hundred and forty-four thousand are lifted up as the kingdom of glory is established. That kingdom of glory was typified by the establishment of the kingdom of grace at the cross. The kingdom of grace at the cross aligns with the kingdom of glory at the Sunday law, and those two kingdoms are placed into the sequence of prophetic history located in the book of Ezekiel. The first eleven chapters, when Ezekiel is placed within the context of the sanctuary is about the purification of God’s church as His people change from the church militant, that is defined as being made up of wheat and tares, into the church triumphant, that is made up of the wheat offering of Pentecost.
Căderea Ierusalimului reprezintă căderea bisericii adventiste de ziua a șaptea laodiceene în zilele de pe urmă. Acea cădere are loc în timp ce aceia care au fost sigilați în Ierusalim, în capitolul nouă, sunt apoi înălțați ca biserica triumfătoare. Laodiceenii din Ierusalim sunt scoși afară, iar cei o sută patruzeci și patru de mii sunt înălțați pe măsură ce împărăția slavei este întemeiată. Acea împărăție a slavei a fost preînchipuită prin întemeierea împărăției harului la cruce. Împărăția harului de la cruce corespunde împărăției slavei de la legea duminicală, iar aceste două împărății sunt așezate în succesiunea istoriei profetice aflate în cartea lui Ezechiel. Primele unsprezece capitole, atunci când Ezechiel este plasat în contextul sanctuarului, tratează despre curățirea bisericii lui Dumnezeu, pe măsură ce poporul Său trece de la biserica luptătoare, care este definită ca fiind alcătuită din grâu și neghină, la biserica triumfătoare, care este alcătuită din darul de grâu al Cincizecimii.
And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. Ezekiel 21:25–27.
Iwọ si, aláìmọ́, ọba búburú Israẹli, ẹni tí ọjọ́ rẹ ti dé, nígbà tí ẹ̀ṣẹ̀ yóò dé òpin, báyìí ni Oluwa Ọlọ́run wí; Yọ adé ìbòrí kúrò, kí o sì bọ adé kúrò: èyí kì yóò rí bẹ́ẹ̀ mọ́: gbé ẹni tí ó wà nípò kéré ga, kí o sì rẹ ẹni tí ó wà nípò gíga sílẹ̀. Èmi yóò yi i padà, yi i padà, yi i padà: kì yóò sì sí mọ́, títí ẹni tí ó ní ẹ̀tọ́ sí i yóò fi dé; èmi yóò sì fi í fún un. Esekiẹli 21:25–27.
Zedekiah was the final king of Judah, and he is the “wicked prince of Israel, whose day is come” in the verses. Nebuchadnezzar was about to take Jerusalem and Zedekiah’s crown was to be removed by Babylon who would be overturned by the Medes and Persians, who would in turn be overturned by the Greeks, who would be overturned by Rome. The third overturning arrives at Rome, which is the history when the King “whose right it is” will receive the crown of the kingdom of grace at the setting up of that kingdom at the cross.
စေဒကိယသည် ယုဒ၏ နောက်ဆုံးမင်းကြီးဖြစ်၍၊ ဤကျမ်းပိုဒ်များတွင် ဖော်ပြထားသော “ဆိုးယုတ်သော ဣသရေလမင်းသား၊ သူ၏နေ့ ရောက်လာပြီ” ဟူသူပင် ဖြစ်သည်။ နေဗုခဒနက်ဇာသည် ယေရုရှလင်မြို့ကို သိမ်းယူရန် နီးကပ်လျက်ရှိပြီး၊ စေဒကိယ၏ သရဖူကို ဗာဗုလုန်က ဖယ်ရှားမည်ဖြစ်ကာ၊ ထိုဗာဗုလုန်ကို မေဒိနှင့် ပါရှားတို့က လှန်ပစ်မည်။ ထို့နောက် ၎င်းတို့ကို ဂရိတို့က လှန်ပစ်မည်ဖြစ်ပြီး၊ ဂရိတို့ကို ရောမက လှန်ပစ်မည်ဖြစ်သည်။ တတိယအကြိမ် လှန်ပစ်ခြင်းသည် ရောမတွင် ရောက်ရှိလာပြီး၊ ထိုအချိန်ကာလ၏ သမိုင်း၌ “အခွင့်တော်ရှိသောသူ” မင်းကြီးသည် လက်ဝါးကပ်တိုင်ပေါ်တွင် ထိုနိုင်ငံကို တည်ထောင်သောအခါ ကျေးဇူးတော်၏ နိုင်ငံတော်သရဖူကို လက်ခံရမည်ဖြစ်သည်။
“To the ‘profane wicked prince’ had come the day of final reckoning. ‘Remove the diadem,’ the Lord decreed, ‘and take off the crown.’ Not until Christ Himself should set up His kingdom was Judah again to be permitted to have a king. ‘I will overturn, overturn, overturn, it,’ was the divine edict concerning the throne of the house of David; ‘and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:25–27.” Prophets and Kings, 451.
Kepada “raja fasik yang cemar” telah datang hari perhitungan terakhir. “Tanggalkanlah serban kerajaan,” demikianlah TUHAN menetapkan, “dan lepaskanlah mahkota itu.” Tidak sampai Kristus sendiri mendirikan kerajaan-Nya, Yehuda tidak lagi diizinkan mempunyai seorang raja. “Aku akan membalikkan, membalikkan, membalikkan itu,” demikianlah ketetapan ilahi mengenai takhta keluarga Daud; “dan itu tidak akan ada lagi, sampai Ia datang yang berhak atasnya; dan Aku akan memberikannya kepada-Nya.” Yehezkiel 21:25–27.” Prophets and Kings, 451.
In the time of the latter rain, which began when the judgment of the living began on 9/11 Christ sets up his kingdom of glory.
Na época da chuva serôdia, que começou quando o juízo dos vivos teve início em 11 de setembro, Cristo estabelece o seu reino de glória.
“When the four angels let go, Christ will set up His kingdom.” Spalding and Magan, 3.
„Ko štirje angeli izpustijo, bo Kristus vzpostavil svoje kraljestvo.“ Spalding in Magan, 3.
A period of preparation begins at 9/11 and at the Sunday law the glorious holy mountain is lifted up above all the hills and mountains.
Uma período de preparação começa em 11/9, e, por ocasião da lei dominical, o glorioso monte santo é elevado acima de todos os outeiros e montes.
The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:1–3.
Cuvântul pe care l-a văzut Isaia, fiul lui Amoz, cu privire la Iuda și Ierusalim. Și se va întâmpla în zilele de pe urmă că muntele casei Domnului va fi întemeiat pe vârful munților și se va înălța mai presus de dealuri; și toate neamurile vor curge spre el. Și multe popoare se vor duce și vor zice: „Veniți și să ne suim la muntele Domnului, la casa Dumnezeului lui Iacov; și El ne va învăța căile Sale, iar noi vom umbla pe cărările Lui.” Căci din Sion va ieși Legea și din Ierusalim, cuvântul Domnului. Isaia 2:1–3.
On 9/11, the winds were released and then restrained, thus marking the beginning of the setting up of the kingdom of Daniel two, that is represented as a rock cut out of the mountain that fills the whole earth.
La 9/11, vânturile au fost dezlegate și apoi restrânse, marcând astfel începutul instaurării împărăției din Daniel doi, care este reprezentată ca o piatră tăiată din munte și care umple întregul pământ.
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Ez a látomás 1847-ben adatott, amikor az advent testvérek közül még csak igen kevesen tartották meg a szombatot, és közülük is csak kevesen gondolták úgy, hogy annak megtartása elégséges jelentőségű ahhoz, hogy választóvonalat húzzon Isten népe és a hitetlenek közé. Most e látomás beteljesedése kezd láthatóvá válni. Az itt említett ‘nyomorúságos idő kezdete’ nem arra az időre vonatkozik, amikor a csapások elkezdenek kitöltetni, hanem egy rövid időszakra közvetlenül az előtt, hogy kitöltetnének, miközben Krisztus a szentélyben van. Abban az időben, miközben az üdvösség műve lezárul, nyomorúság száll a földre, és a nemzetek megharagszanak, mindazonáltal visszatartatnak, hogy meg ne akadályozzák a harmadik angyal munkáját. Abban az időben eljön a ‘késői eső’, vagyis az Úr jelenlétéből áradó felüdülés, hogy erőt adjon a harmadik angyal hangos kiáltásának, és felkészítse a szenteket arra, hogy megálljanak abban az időszakban, amikor a hét utolsó csapás kitöltetik.” Early Writings, 85.
Christ sets up His everlasting kingdom during the time of the latter rain, and His kingdom includes the kingdom of grace that was established at the cross and also His kingdom of glory at the Sunday law. Zedekiah to Babylon (1st kingdom), to Medo-Persia (2nd kingdom), to Greece (3rd kingdom) and on to pagan Rome (4th kingdom) identifies the history leading to the kingdom of grace. That history identifies a parallel historical sequence from Papal Rome (spiritual Babylon--5th kingdom), unto the United States (spiritual Medo-Persia--6th kingdom), unto the United Nations (spiritual Greece--7th kingdom) and on unto the threefold union of the dragon, the beast and false prophet, that together make up modern Rome (spiritual Rome--8th kingdom that is of the seven).
Kristo itinatatag ang Kaniyang walang hanggang kaharian sa panahon ng huling ulan, at ang Kaniyang kaharian ay sumasaklaw kapuwa sa kaharian ng biyaya na itinatag sa krus at sa Kaniyang kaharian ng kaluwalhatian sa batas ng Linggo. Mula kay Sedechias hanggang sa Babilonia (ika-1 kaharian), hanggang sa Medo-Persia (ika-2 kaharian), hanggang sa Grecia (ika-3 kaharian), at hanggang sa paganong Roma (ika-4 na kaharian) ay natutukoy ang kasaysayang umaakay patungo sa kaharian ng biyaya. Ang kasaysayang iyon ay tumutukoy sa isang kahalintulad na sunod-sunod na kasaysayan mula sa Papal na Roma (espirituwal na Babilonia--ika-5 kaharian), hanggang sa Estados Unidos (espirituwal na Medo-Persia--ika-6 na kaharian), hanggang sa Nagkakaisang mga Bansa (espirituwal na Grecia--ika-7 kaharian), at hanggang sa tatluhang pagkakaisa ng dragon, ng hayop, at ng bulaang propeta, na magkakasamang bumubuo sa makabagong Roma (espirituwal na Roma--ika-8 kaharian na mula sa pito).
The triumph of that kingdom in Daniel two is represented by a rock, and God’s faithful are stones in the temple.
Kemenangan kerajaan itu dalam Daniel dua dilambangkan oleh sebuah batu, dan umat Allah yang setia adalah batu-batu dalam bait suci.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
ඔබත්, ජීවමාන ගල්වලක් මෙන්, ආත්මික ගෘහයක්ද, ශුද්ධ පූජකත්වයක්ද වශයෙන් ගොඩනඟනු ලබන්නේ, යේසුස් ක්රිස්තුස් මඟින් දෙවියන්වහන්සේට පිළිගත හැකි ආත්මික පූජා ඔප්පු කිරීමටය. 1 පේත්රැස් 2:5.
That everlasting kingdom triumphs over the kingdoms of the world and fills the entire world. In Ezekiel chapter forty to the end of his book, that same kingdom is represented as a temple which fills the world with the water of life.
यो सदा रहनेवाला राज्य संसार के राज्यों पर विजय प्राप्त करता है और समस्त संसार को भर देता है। यहेजकेल के चालीसवें अध्याय से उसकी पुस्तक के अंत तक, उसी राज्य को एक ऐसे मन्दिर के रूप में प्रस्तुत किया गया है, जो जीवन के जल से समस्त संसार को परिपूर्ण कर देता है।
We will continue these things in the next article.
Vom continua aceste lucruri în articolul următor.