The prophetic line which I am identifying as ‘the wheel of Josiah’ begins with the rebellion of ancient Israel as they rejected God as their king in 1097 BC. The first three kings (Saul, David and Solomon) are identified as reigning for forty years, from 1097 BC through to 977 BC. At Solomon’s death the rebellion of Jeroboam and the ten northern tribes finish the line of the first three kings, and begins a line of kings in both the northern and southern kingdoms.

ᱟᱹᱜᱟᱹᱢᱵᱟᱹᱱᱤ ᱞᱟᱹᱭ ᱚᱠᱟᱭ ᱮᱱ ᱟᱧ ‘ᱡᱳᱥᱤᱭᱟᱦ ᱨᱮᱭᱟᱜ ᱪᱟᱠᱟ’ ᱢᱮᱱᱛᱮ ᱪᱤᱱᱦᱟᱹᱣ ᱮᱫᱟᱹᱧ, ᱚᱱᱟ 1097 BC ᱨᱮ ᱢᱟᱨᱟᱝ ᱤᱥᱨᱟᱭᱮᱞ ᱨᱮᱱ ᱦᱩᱞ-ᱵᱟᱝᱜᱟ ᱠᱷᱚᱱ ᱮᱦᱚᱵ ᱦᱩᱭᱩᱜᱼᱟ, ᱡᱚᱠᱷᱚᱱ ᱩᱱᱠᱩ ᱤᱥᱚᱨ ᱟᱯᱱᱟᱜ ᱨᱟᱡᱟ ᱦᱤᱥᱟᱹᱵ ᱛᱮ ᱵᱟᱝ ᱠᱟᱢᱟᱹᱣ ᱠᱮᱫᱟ᱾ ᱯᱟᱹᱦᱤᱞ ᱯᱮ ᱨᱟᱡᱟ (ᱥᱟᱣᱩᱞ, ᱫᱟᱣᱤᱫ ᱟᱨ ᱥᱚᱞᱚᱢᱚᱱ) 1097 BC ᱠᱷᱚᱱ 977 BC ᱦᱟᱹᱵᱤᱡ ᱡᱷᱤᱡ, ᱢᱚᱴ ᱠᱟᱹᱴᱤᱡ ᱯᱚᱱ ᱜᱮᱞ ᱵᱚᱪᱷᱚᱨ ᱨᱟᱡ ᱠᱮᱫᱟ ᱢᱮᱱᱛᱮ ᱪᱤᱱᱦᱟᱹ ᱟᱠᱟᱱᱟ᱾ ᱥᱚᱞᱚᱢᱚᱱ ᱨᱮᱱ ᱜᱚᱡ ᱛᱟᱭᱚᱢ, ᱡᱮᱨᱚᱵᱚᱭᱟᱢ ᱨᱮᱭᱟᱜ ᱦᱩᱞ-ᱵᱟᱝᱜᱟ ᱟᱨ ᱩᱛᱚᱨ ᱨᱮᱱ ᱫᱚᱥ ᱠᱩᱲᱤ ᱡᱟᱛ ᱚᱱᱟ ᱯᱟᱹᱦᱤᱞ ᱯᱮ ᱨᱟᱡᱟ ᱨᱮᱭᱟᱜ ᱞᱟᱹᱭ ᱢᱩᱪᱟᱹᱫ ᱟ, ᱟᱨ ᱩᱛᱚᱨ ᱟᱨ ᱫᱚᱠᱷᱤᱱ—ᱫᱩᱭ ᱨᱟᱡᱽᱭ ᱨᱮᱜᱮ ᱨᱟᱡᱟᱠᱚ ᱨᱮᱭᱟᱜ ᱢᱤᱫ ᱱᱟᱶᱟ ᱞᱟᱹᱭ ᱮᱦᱚᱵ ᱟ᱾

The first three kings are a symbol of many truths, but one of the wheels of truth which they are connected to is the last three kings of Judah—Jehoiakim, Jehoiachin and Zedekiah, who in turn represent Cyrus, Darius and Artaxerxes. Cyrus, Darius and Artaxerxes in turn represent their three decrees reaching from 516 BC to 457 BC; who in turn represent the three angels of Revelation fourteen that arrive in 1798, April 19, 1844 and October 22, 1844, respectively. The history of the arrival of the three angels of Revelation fourteen is repeated to the very letter in the sealing time of the one hundred and forty-four thousand, thus identifying that the prophetic line that begins with the anointing of Saul as king reaches its conclusion when the church triumphant is anointed at the soon-coming Sunday law. The line includes the wheel of king Josiah, that reaches back to Jeroboam’s rebellion of Bethel and Dan in 977 BC.

Luemateloi tolu mumul ahe'e lahan hosi verdade barak, maibé ida hosi roda sira hosi verdade ne'ebé sira iha ligasaun ho mak liurai tolu ikus hosi Judá—Jehoiakim, Jehoiachin no Zedekiah—ne'ebé, tuir mai, reprezenta Cyrus, Darius no Artaxerxes. Cyrus, Darius no Artaxerxes, tuir mai, reprezenta sira-nia dekretu tolu ne'ebé estende hosi 516 a.C. to'o 457 a.C.; ne'ebé, tuir mai, reprezenta anju tolu hosi Apokalipse kapítulu sanulu-resin-haat ne'ebé mai iha 1798, 19 Abril 1844 no 22 Outubru 1844, respetivamente. Istória kona-ba vinda anju tolu hosi Apokalipse kapítulu sanulu-resin-haat repete fali tuir letra ba letra iha tempu selu nian ba rihun atus ida no haat-nulu-resin-haat, hodi identifika katak liña profétika ne'ebé hahú ho unksaun Saul nian nu'udar liurai to'o nia remata bainhira igreja vitorióza hetan unksaun iha lei Domingu ne'ebé sei mai lalais. Liña ne'e inklui roda hosi liurai Josiah nian, ne'ebé estende fila-fali ba Jeroboam nia rebeliáun iha Bethel no Dan iha 977 a.C.

Twenty-two

ยี่สิบสอง

Jeroboam possesses the symbolism of twenty-two, for he reigned for twenty-two years, thus tying his witness into the history represented by twenty-two, which is a symbol of the combination of Divinity with humanity as illustrated by Daniel’s marah vision in the twenty-second day, and the number two hundred and twenty, of which, the number twenty-two is a tithe.

ירבעם נושא את הסמליות של עשרים ושתיים, שכן מלך עשרים ושתיים שנה, ובכך הוא קושר את עדותו אל ההיסטוריה המיוצגת במספר עשרים ושתיים, שהוא סמל לשילוב האלוהות עם האנושות, כפי שמודגם במראה המרָה של דניאל ביום העשרים ושניים, ובמספר מאתיים ועשרים, אשר המספר עשרים ושתיים הוא מעשר ממנו.

And the days which Jeroboam reigned were two and twenty years: and he slept with his fathers, and Nadab his son reigned in his stead. 1 Kings 14:20.

而耶羅波安作王的日子共二十二年；他與列祖同睡，他兒子拿答接續他作王。列王紀上 14:20

The ‘at-One-Ment,’ representing the combination of Divinity and humanity is the work of Christ that began on October 22, or the tenth month (Gregorian); ten time twenty-two equals two hundred and twenty. Jeroboam set up counterfeit altars at both Bethel and Dan, and is therefore a symbol of the counterfeit worship of Sunday in connection with the combination of church (Bethel: meaning church) and state (Dan: meaning judgment).

‘At-One-Ment’-ը, որը ներկայացնում է Աստվածության և մարդկության միավորումը, Քրիստոսի այն գործն է, որ սկսվեց հոկտեմբերի 22-ին, այսինքն՝ տասներորդ ամսում (Գրիգորյան); տասը անգամ քսաներկու հավասար է երկու հարյուր քսանի։ Երոբովամը կեղծ զոհասեղաններ կանգնեցրեց թե՛ Բեթելում, թե՛ Դանում, և, հետևաբար, նա խորհրդանիշ է կիրակնօրյա կեղծ երկրպագության՝ եկեղեցու (Բեթել՝ նշանակում է եկեղեցի) և պետության (Դան՝ նշանակում է դատաստան) միավորման հետ կապված։

Then Jeroboam built Shechem in mount Ephraim, and dwelt therein; and went out from thence, and built Penuel. And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:25–33.

Kemudian Yerobeam membangun Sikhem di pegunungan Efraim, dan diam di sana; lalu ia pergi dari sana dan membangun Pnuel. Dan Yerobeam berkata dalam hatinya: “Sekarang kerajaan ini akan kembali kepada kaum Daud. Jika bangsa ini pergi mempersembahkan korban di rumah TUHAN di Yerusalem, maka hati bangsa ini akan berbalik lagi kepada tuan mereka, yakni Rehabeam, raja Yehuda; mereka akan membunuh aku, lalu kembali kepada Rehabeam, raja Yehuda.” Sebab itu raja meminta pertimbangan, lalu membuat dua anak lembu emas, dan berkata kepada mereka: “Terlalu memberatkan bagimu untuk pergi ke Yerusalem; lihatlah allah-allahmu, hai Israel, yang telah menuntun engkau keluar dari tanah Mesir.” Ia menempatkan yang satu di Betel, dan yang lain ditaruhnya di Dan. Dan hal ini menjadi dosa; sebab bangsa itu pergi beribadah di hadapan yang satu itu sampai ke Dan. Ia mendirikan kuil-kuil di bukit-bukit pengorbanan, dan mengangkat imam-imam dari kalangan rakyat jelata, yang bukan dari bani Lewi. Yerobeam menetapkan suatu hari raya pada bulan yang kedelapan, pada hari yang kelima belas bulan itu, seperti hari raya yang ada di Yehuda, dan ia mempersembahkan korban di atas mezbah. Demikianlah dilakukannya di Betel, dengan mempersembahkan korban kepada anak-anak lembu yang telah dibuatnya; dan ia menempatkan di Betel imam-imam dari bukit-bukit pengorbanan yang telah dibuatnya itu. Lalu ia mempersembahkan korban di atas mezbah yang telah dibuatnya di Betel pada hari yang kelima belas dari bulan yang kedelapan, yaitu pada bulan yang telah dirancangnya menurut kehendak hatinya sendiri; dan ia menetapkan suatu hari raya bagi bani Israel; ia mempersembahkan korban di atas mezbah dan membakar ukupan. 1 Raja-raja 12:25–33.

In the foundational history of the ten northern tribes, there was a rebellion that had been typified by Israel's rejection of God as king, and also by the rebellion of Aaron and the golden calf. Aaron’s rebellion was at the foundational history of ancient Israel and Jeroboam’s was at the foundational history of the ten northern tribes. “Line upon line” Aaron, as a high priest represents the church and Jeroboam as king, represents the state. Those two foundational rebellions are a line that includes the foundational rebellion of the people of Israel in desiring a human king.

У основоположній історії десяти північних колін був бунт, прообразом якого було відкинення Ізраїлем Бога як Царя, а також бунт Аарона і золотий телець. Бунт Аарона відбувся в основоположній історії давнього Ізраїлю, а бунт Єровоама — в основоположній історії десяти північних колін. «Рядок на рядок» Аарон, як первосвященик, представляє церкву, а Єровоам, як цар, представляє державу. Ці два основоположні бунти становлять лінію, яка включає й початковий бунт народу Ізраїлю в їхньому бажанні мати людського царя.

490

490

There are three periods of four hundred and ninety years in the sacred history that is represented in the book of Ezekiel, and one was associated with the kings, the other with the sanctuary and the other with the host. Those three periods align with the rebellion of Aaron, (the sanctuary), Saul (the host) and Jeroboam (the king). Of the three symbols of prophet, priest and king, it is king Saul who is identified as prophesying, and Aaron was the priest, and Jeroboam was the king.

Наси даҕы үс кэм бар, хас биирдэһиэт түөрт сүүстээн уон сэтэ сыллааҕы, сүрүн историятын Иезекииль кинигэтигэр көрдөрүллүбүт, уонна олорор биирэ хаандарга сыһыаннаах этэ, иккиһи — ыйык сиргэ, үсүһү — аскеригэ. Ол үс кэм Аарон быһаарыытыгар (ыйык сир), Саул быһаарыытыгар (аскер) уонна Иеровоам быһаарыытыгар (хаан) тэҥнэллэр. Пророк, ытыктааччы уонна хаан диэн үс бэлиэттэн, нэһилиэк Саул хаан пророчестволуур буолан билиннэригэр, Аарон ытыктааччы этэ, уонна Иеровоам хаан этэ.

And it came to pass, when all that knew him beforetime saw that, behold, he prophesied among the prophets, then the people said one to another, What is this that is come unto the son of Kish? Is Saul also among the prophets? And one of the same place answered and said, But who is their father? Therefore it became a proverb, Is Saul also among the prophets? 1 Samuel 10:11, 12.

അവനെ മുമ്പെ അറിയുന്ന എല്ലാവരും, ഇതാ, അവൻ പ്രവാചകന്മാരുടെ ഇടയിൽ പ്രവചിക്കുന്നതു കണ്ടപ്പോൾ, ജനങ്ങൾ തമ്മിൽ പറഞ്ഞു: കീഷിന്റെ മകനു സംഭവിച്ചിരിക്കുന്നതു എന്തു? ശൗലും പ്രവാചകന്മാരുടെ ഇടയിൽ ഉണ്ടോ? അന്നു അതേ സ്ഥലത്തെ ഒരുത്തൻ ഉത്തരം പറഞ്ഞു: എന്നാൽ അവരുടെ പിതാവാർ? അതുകൊണ്ടു “ശൗലും പ്രവാചകന്മാരുടെ ഇടയിൽ ഉണ്ടോ?” എന്നതു ഒരു പ്രബന്ധമായി. 1 ശമൂവേൽ 10:11, 12.

The church triumphant consists of a thirty-year old prophet, a thirty-year old priest and a thirty-year old king, represented by Ezekiel who began in the thirtieth year, Joseph who began his service in the thirtieth year and king David who began to reign in his thirtieth year. The church triumphant is represented in the last eight chapters of the book of Ezekiel as the temple that fills the earth, and the church triumphant is Philadelphia, which is the eighth church that is of the seven.

Gereja yang berjaya terdiri daripada seorang nabi berusia tiga puluh tahun, seorang imam berusia tiga puluh tahun, dan seorang raja berusia tiga puluh tahun, yang dilambangkan oleh Yehezkiel yang memulakan pelayanannya pada tahun yang ketiga puluh, Yusuf yang memulakan pelayanannya pada usia tiga puluh tahun, dan raja Daud yang mula memerintah pada usia tiga puluh tahun. Gereja yang berjaya dilambangkan dalam lapan pasal terakhir kitab Yehezkiel sebagai Bait Suci yang memenuhi bumi, dan gereja yang berjaya ialah Filadelfia, iaitu gereja yang kedelapan yang berasal daripada tujuh itu.

The prophetic line of Josiah that began in 977 BC ends at the soon-coming Sunday law. The purification and sealing of the one hundred and forty-four thousand that began on December 31, 2023, began when Michael descended to resurrect the two witnesses of Revelation eleven. 2023 arrived twenty-two years after September 11, 2001, just as the Alien and Sedition Acts of 1798 arrive twenty-two years after the Declaration of Independence in 1776. Jeroboam’s twenty-two-year reign began in 977 BC when the prophecy of Josiah was set forth. At that time the disobedient prophet of 1 Kings chapter thirteen, confronted Jeroboam’s apostasy just as Moses confronted Aaron’s apostasy, and Samuel confronted the host who desired a king. Those confrontations against foundational apostasies represented by the message of the disobedient prophet, Moses and Samuel represent the loud cry of the third angel at the Sunday law. It is the warning message proclaimed by the ensign, which is represented in the history of Jeroboam as the prediction of Josiah accompanied with a “sign.”

977 ق.م ۾ شروع ٿيندڙ يوسيا جي نبوي لڪير جلد نافذ ٿيڻ واري آچر جي قانون تي پڄاڻي تي پهچي ٿي. هڪ سؤ چوويهه هزارن جي تطهير ۽ مهر لڳائڻ، جيڪو 31 ڊسمبر 2023 تي شروع ٿيو، تڏهن شروع ٿيو جڏهن ميڪائيل نازل ٿيو ته وحي جي ڪتاب جي يارهين باب جي ٻن شاهدن کي جياري اٿاري. 2023، 11 سيپٽمبر 2001 کان ٻاويهه سال پوءِ آيو، جيئن 1798 جا Alien and Sedition Acts، 1776 جي Declaration of Independence کان ٻاويهه سال پوءِ ظاهر ٿين ٿا. يربعام جي ٻاويهه سالن واري بادشاهي 977 ق.م ۾ شروع ٿي، جڏهن يوسيا جي نبوت پيش ڪئي وئي. ان وقت، 1 بادشاهن جي تيرهين باب جو نافرمان نبي، يربعام جي ارتداد کي اهڙيءَ طرح منهن ڏنو جيئن موسى هارون جي ارتداد کي منهن ڏنو، ۽ سموئيل ان جماعت کي منهن ڏنو جنهن بادشاهه گهريو هو. اهي مقابلا، جيڪي بنيادي ارتدادن جي خلاف هئا ۽ جن جي نمائندگي نافرمان نبي، موسى ۽ سموئيل جي پيغام سان ٿئي ٿي، آچر جي قانون تي ٽئين فرشتي جي وڏي دانهن جي نمائندگي ڪن ٿا. اهو اها خبرداريءَ جو پيغام آهي جيڪو نشانيءَ واري جهنڊي جي وسيلي اعلان ڪيو وڃي ٿو، جنهن جي نمائندگي يربعام جي تاريخ ۾ يوسيا جي اڳڪٿي سان گڏ هڪ “نشاني” جي صورت ۾ ٿئي ٿي.

And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him.

Iar, na tazama, akaja mtu wa Mungu kutoka Yuda kwa neno la Bwana mpaka Betheli; naye Yeroboamu alikuwa amesimama kando ya madhabahu ili kufukiza uvumba. Akaililia madhabahu kwa neno la Bwana, akasema, Ee madhabahu, madhabahu, Bwana asema hivi; Tazama, mtoto atazaliwa kwa nyumba ya Daudi, jina lake Yosia; naye juu yako atawatoa dhabihu makuhani wa mahali pa juu wanaofukiza uvumba juu yako, na mifupa ya wanadamu itachomwa juu yako. Naye akatoa ishara siku iyo hiyo, akisema, Hii ndiyo ishara aliyonena Bwana; Tazama, madhabahu itapasuka, na majivu yaliyo juu yake yatamwagika. Ikawa, mfalme Yeroboamu aliposikia neno la mtu wa Mungu, aliyekuwa ameilia madhabahu katika Betheli, akanyoosha mkono wake kutoka madhabahuni, akisema, Mkamateni. Na mkono wake aliounyoosha juu yake ukakauka, hata asingeweza kuurudisha tena kwake.

The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:1–10.

वेदी पनि चिरा पर्‍यो, र परमेश्‍वरका जनाले परमप्रभुको वचनद्वारा दिएको चिन्हअनुसार वेदीका खरानीहरू पोखिए। तब राजाले परमेश्‍वरका जनालाई जवाफ दिँदै भने, “अब परमप्रभु तिम्रा परमेश्‍वरको मुख बिन्ती गर, र मेरो निम्ति प्रार्थना गर, ताकि मेरो हात फेरि पहिलेको जस्तै होस्।” तब परमेश्‍वरका जनाले परमप्रभुसित बिन्ती गरे, र राजाको हात फेरि उसलाई पहिलेको जस्तै बहाल भयो। अनि राजाले परमेश्‍वरका जनालाई भने, “मसँग घर जाऊ, र आफूलाई ताजा पार, अनि म तिमीलाई इनाम दिनेछु।” तर परमेश्‍वरका जनाले राजालाई भने, “यदि तिमीले मलाई तिम्रो घरको आधा भाग नै दिए पनि, म तिमीसँग भित्र जानेछैनँ; न त म यस ठाउँमा रोटी खानेछु, न पानी पिउनेछु। किनकि परमप्रभुको वचनद्वारा मलाई यसो आज्ञा गरिएको थियो, ‘रोटी नखानू, पानी नपिऊनू, न त जुन बाटो आएउ त्यही बाटो फर्केर जानू।’” यसरी उनी अर्को बाटो लागे, र जुन बाटोबाट बेतेल आएका थिए त्यही बाटो फर्केर गएनन्। १ राजा १३:१–१०।

The prophet’s refusal to eat with Jeroboam in spite of the offer of “half thine house” aligns with Herod’s promise to Salome of half of his kingdom.

Le refus du prophète de manger avec Jéroboam, malgré l’offre de « la moitié de ta maison », correspond à la promesse d’Hérode à Salomé de la moitié de son royaume.

And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee; And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. Mark 6:21–24.

Y cuando llegó un día oportuno, en que Herodes, en su cumpleaños, ofrecía una cena a sus magnates, a los tribunos y a los principales de Galilea; y entrando la hija de la dicha Herodías, danzó y agradó a Herodes y a los que estaban sentados con él, el rey dijo a la muchacha: Pídeme lo que quieras, y yo te lo daré. Y le juró: Todo lo que me pidas te daré, hasta la mitad de mi reino. Y saliendo ella, dijo a su madre: ¿Qué pediré? Y ella le dijo: La cabeza de Juan el Bautista. Marcos 6:21–24.

Herod’s pledge of half his kingdom took place at his birthday. Herod is a symbol of Rome, and the ten kings of Revelation seventeen are typified by the tenfold division of Rome in Daniel chapter seven, and the ten toes of chapter two. His birthday is marked when the sixth kingdom is replaced by the seventh kingdom at the Sunday law, and in this sense, it is the birthday of the United Nations as the seventh kingdom of Bible prophecy. At the soon-coming Sunday law, the ten kings, represented by Jeroboam’s ten northern tribes, agree to give their kingdom to the beast for one hour in Revelation ‘seventeen’.

ପ୍ରକାଶିତବାକ୍ୟ ସତରହରେ ହେରୋଦଙ୍କ ତାଙ୍କ ରାଜ୍ୟର ଅର୍ଦ୍ଧାଂଶ ଦେବାର ପ୍ରତିଜ୍ଞା ତାଙ୍କ ଜନ୍ମଦିନରେ ଘଟିଥିଲା। ହେରୋଦ୍ ରୋମର ଏକ ପ୍ରତୀକ; ଏବଂ ପ୍ରକାଶିତବାକ୍ୟ ସତରହର ଦଶଜଣ ରାଜାଙ୍କର ପୂର୍ବଛାୟା ଦାନିଏଲ ପୁସ୍ତକର ସପ୍ତମ ଅଧ୍ୟାୟରେ ରୋମର ଦଶଭାଗ ବିଭାଜନରେ, ଏବଂ ଦ୍ୱିତୀୟ ଅଧ୍ୟାୟର ଦଶଟି ପାଦାଙ୍ଗୁଠିରେ ଦେଖାଯାଏ। ତାଙ୍କ ଜନ୍ମଦିନ ସେତେବେଳେ ଚିହ୍ନିତ ହୁଏ, ଯେତେବେଳେ ରବିବାର ଆଇନ ସମୟରେ ଷଷ୍ଠ ରାଜ୍ୟ ସପ୍ତମ ରାଜ୍ୟ ଦ୍ୱାରା ପରିବର୍ତ୍ତିତ ହୁଏ; ଏବଂ ଏହି ଅର୍ଥରେ, ଏହା ବାଇବେଲୀୟ ଭବିଷ୍ୟଦ୍ବାଣୀର ସପ୍ତମ ରାଜ୍ୟ ଭାବେ ସଂଯୁକ୍ତ ରାଷ୍ଟ୍ର ସଂଘର ଜନ୍ମଦିନ। ଶୀଘ୍ର-ଆସୁଥିବା ରବିବାର ଆଇନ ସମୟରେ, ଯେରବୋବାମଙ୍କ ଦଶଟି ଉତ୍ତର ଗୋତ୍ରଦ୍ୱାରା ପ୍ରତିନିଧିତ ଦଶଜଣ ରାଜା, ପ୍ରକାଶିତବାକ୍ୟ ‘ସତରହ’ରେ ଉଲ୍ଲେଖ ଥିବାପରି, ଏକ ଘଣ୍ଟା ପାଇଁ ନିଜମାନଙ୍କର ରାଜ୍ୟ ପଶୁଙ୍କୁ ଦେବାକୁ ସମ୍ମତ ହୁଅନ୍ତି।

For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:17.

Porque Dios ha puesto en sus corazones el ejecutar lo que él quiso: ponerse de acuerdo y dar su reino a la bestia, hasta que se cumplan las palabras de Dios. Apocalipsis 17:17.

Before we take up Ezekiel’s prophecy of chapter four, we will identify the ‘thirteen’ times Ezekiel directly identifies a date. Those thirteen waymarks break down generally between the world and God’s people. The world represented by Egypt is placed into a direct date six times, and Tyre is addressed once, and the other six times Jerusalem is the subject. The book begins in 592 BC which is the thirtieth year of the seventeenth Jubilee cycle and verse one of chapter forty of Ezekiel identifies October 22, 573 BC as the end of the cycle. The Jubilee cycle represents the sealing time of the one hundred and forty-four thousand from 9/11 unto the soon-coming Sunday law, which in turn is represented in a fractal of that very history from December 31, 2023 unto the soon-coming Sunday law. Both periods were typified by August 11, 1840 unto October 22, 1844.

의례적으로 에스겔 4장의 예언을 다루기에 앞서, 에스겔이 직접 날짜를 명시하는 ‘열세’ 차례를 확인하고자 한다. 그 열세 개의 이정표는 대체로 세상과 하나님의 백성 사이로 나뉜다. 애굽으로 표상되는 세상은 여섯 차례에 걸쳐 직접적인 날짜와 함께 제시되며, 두로는 한 차례 언급되고, 나머지 여섯 차례는 예루살렘이 그 주제이다. 이 책은 기원전 592년, 곧 열일곱 번째 희년 주기의 서른째 해에 시작되며, 에스겔 40장 1절은 기원전 573년 10월 22일을 그 주기의 끝으로 제시한다. 희년 주기는 9/11로부터 임박한 일요일 법령에 이르기까지 십사만 사천의 인치는 시간을 나타내며, 이는 다시 2023년 12월 31일부터 임박한 일요일 법령에 이르기까지의 바로 그 역사가 프랙탈로 반복되는 가운데 표상된다. 이 두 기간은 모두 1840년 8월 11일부터 1844년 10월 22일까지로 예표되었다.

On August 11, 1840 no less a personage than Jesus Christ descended as the mighty angel of Revelation ten who brought a little book that God’s people were to take and eat. The same angel again descended at 9/11 to mark the beginning of the sealing time. The same angel descended on December 31, 2023 to resurrect the two witnesses who had been slain in the street of that great city of Sodom and Egypt, where also the Lord was crucified. That descent marked the closing period of the sealing time. Within the fractal period of December 31, 2023 unto the Sunday law, Ezekiel the priest is given a vision of the temple in heaven. At that time, he is made dumb and only speaks when God commands him to do so. His condition lasts until the soon-coming Sunday law, represented by the destruction of Jerusalem.

El 11 de agosto de 1840 descendió nada menos que Jesucristo como el ángel poderoso de Apocalipsis diez, quien trajo un librito que el pueblo de Dios había de tomar y comer. El mismo ángel volvió a descender en 9/11 para señalar el comienzo del tiempo del sellamiento. El mismo ángel descendió el 31 de diciembre de 2023 para resucitar a los dos testigos que habían sido muertos en la plaza de la gran ciudad, que en sentido espiritual se llama Sodoma y Egipto, donde también nuestro Señor fue crucificado. Ese descenso señaló el período final del tiempo del sellamiento. Dentro del período fractal comprendido desde el 31 de diciembre de 2023 hasta la ley dominical, Ezequiel el sacerdote recibe una visión del templo en el cielo. En ese tiempo, queda mudo y sólo habla cuando Dios le manda hacerlo. Su condición dura hasta la ley dominical que está por venir, representada por la destrucción de Jerusalén.

As with John, Ezekiel is commanded to take the book that was in the descending angel’s hand in Revelation ten, and also told to eat the book of lamentation, mourning and woe.

Καθώς και ο Ιωάννης, ο Ιεζεκιήλ λαμβάνει εντολή να πάρει το βιβλίο που βρισκόταν στο χέρι του καταβαίνοντος αγγέλου στην Αποκάλυψη δέκα, και επίσης του λέγεται να φάγει το βιβλίο του θρήνου, του πένθους και του οὐαί.

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. Ezekiel 2:8–10.

पर हे मनुष्यपुत्र, जो मैं तुझ से कहता हूँ, उसे सुन; उस विद्रोही घराने के समान तू विद्रोही न हो; अपना मुंह खोल, और जो मैं तुझे देता हूँ उसे खा। और जब मैं ने दृष्टि की, तो देखो, एक हाथ मेरी ओर बढ़ाया गया; और देखो, उसमें एक पुस्तक की लपेटी हुई पट्टी थी; और उसने उसे मेरे सामने फैलाया; और वह भीतर और बाहर लिखी हुई थी; और उसमें विलाप, और शोक, और हाय लिखा हुआ था। यहेजकेल 2:8–10।

The message is represented as a threefold message, thus typifying the message of the three angels of Revelation fourteen. It is therefore the sealing message of the third angel that seals those within Jerusalem who are lamenting and mourning the sin of the church and the land as represented in chapter nine of Ezekiel and chapter seven of Revelation.

Mesajul este reprezentat ca un mesaj întreit, tipificând astfel mesajul celor trei îngeri din Apocalipsa paisprezece. Prin urmare, acesta este mesajul de sigilare al celui de-al treilea înger, care îi sigilează pe aceia din Ierusalim care se lamentează și plâng din pricina păcatului bisericii și al țării, așa cum este reprezentat în capitolul nouă din Ezechiel și în capitolul șapte din Apocalipsa.

And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer’s inkhorn by his side; And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. Ezekiel 9:3, 4.

Dan kemuliaan Allah Israel terangkat dari atas kerub, tempat Ia berada, ke ambang Bait itu. Lalu Ia memanggil orang yang berpakaian lenan, yang pada pinggangnya ada tempat tinta juru tulis; dan TUHAN berfirman kepadanya: “Berjalanlah melintasi tengah-tengah kota itu, yakni tengah-tengah Yerusalem, dan bubuhkanlah suatu tanda pada dahi orang-orang yang berkeluh kesah dan meratap karena segala kekejian yang dilakukan di tengah-tengahnya.” Yehezkiel 9:3, 4.

Those who receive the seal are mourning for the sins of the church and the sins of the land, and Ezekiel’s testimony is woven upon the history of Jerusalem and Egypt, symbols of the church and the world.

Mehi ko yvypórape ojehechakuaa umi angaipa térã tesarái rupi ojejapóva tupãópe ha tetãme, ha Ezequiel rembipota ojejaho’i Jerusalén ha Egipto rembiasakue ári, ohechaukáva tupão ha yvy arapy.

“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world. …

„Aluátul evlaviei nu și-a pierdut cu totul puterea. În vremea când primejdia și apăsarea bisericii sunt cele mai mari, mica ceată a celor care stau în lumină va suspina și va striga din pricina urâciunilor care se săvârșesc în țară. Dar, mai ales, rugăciunile lor se vor înălța pentru biserică, deoarece membrii ei se poartă după felul lumii. …”

“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 209, 210.

Porunca este: „Treci prin mijlocul cetății, prin mijlocul Ierusalimului, și pune un semn pe frunțile bărbaților care suspină și care strigă din pricina tuturor urâciunilor care se săvârșesc în mijlocul lui.” Acești oameni care suspinau și strigau vestiseră cuvintele vieții; ei mustraseră, sfătuiseră și stăruiseră cu rugăminți. Unii dintre aceia care Îl dezonoraseră pe Dumnezeu s-au pocăit și și-au smerit inimile înaintea Lui. Dar slava Domnului se depărtase de Israel; deși mulți continuau încă formele religiei, puterea și prezența Sa lipseau.” Mărturii, volumul 5, 209, 210.

In the context of the book of lamentations, mourning and woe typifying the three angels of Revelation fourteen, the lamentations and mourning are the first and second angels, and the third is the message of woe, a symbol of the east wind that is held in check by the four restraining angels of Revelation seven.

در بافتِ کتابِ مراثی، نوحه و وای که مُثَلِ سه فرشتهٔ مکاشفهٔ چهارده هستند، مراثی و نوحه همان فرشتهٔ اول و دوم‌اند، و سومی پیامِ وای است، نمادی از بادِ شرقی که به‌وسیلهٔ چهار فرشتهٔ بازدارندهٔ مکاشفهٔ هفت مهار شده است.

Egypt

Мысыр

In the book of Ezekiel, there are thirteen dates referenced. The first of the Egypt set of dates is Ezekiel 29:1, and it represented 587 BC.

În cartea lui Ezechiel sunt menționate treisprezece date. Prima dintre datele privitoare la Egipt este Ezechiel 29:1 și corespundea anului 587 î.Hr.

In the tenth year, in the tenth month, in the twelfth day of the month, the word of the Lord came unto me, saying, Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:1–3.

Pada tahun yang kesepuluh, dalam bulan yang kesepuluh, pada hari yang kedua belas bulan itu, datanglah firman TUHAN kepadaku, demikian: Hai anak manusia, hadapkanlah wajahmu terhadap Firaun, raja Mesir, dan bernubuatlah terhadap dia dan terhadap seluruh Mesir. Berkatalah dan katakanlah: Beginilah firman Tuhan ALLAH: Sesungguhnya, Aku menentang engkau, hai Firaun, raja Mesir, naga besar yang berbaring di tengah-tengah sungai-sungainya, yang berkata: Sungai milikku adalah milikku sendiri, dan aku telah membuatnya bagi diriku sendiri. Yehezkiel 29:1–3.

587 BC is the year of the siege, which began one and a half years before the destruction of Jerusalem. At that time Ezekiel proclaims that God would overthrow Egypt, and that the overthrow would demonstrate to God’s people their foolishness for trusting in the dragon of Egypt. By the end of the chapter a pronouncement is made that Egypt would be given to Babylon, thus identifying when the ten kings give their seventh kingdom of Bible prophecy to modern Babylon—the eighth kingdom that is of the seven. That prophecy was fulfilled ‘seventeen’ years later in 571 BC as set forth at the end of the chapter. Chapter 29 therefore contains the first and the last reference of dating associated with Egypt.

587 ق م، عامُ الحصار الذي بدأ قبل خراب أورشليم بسنةٍ ونصف. في ذلك الوقت يُعلن حزقيال أن الله سيقلب مصر، وأن هذا الانقلاب سيُظهر لشعب الله حماقتهم في اتكالهم على تنين مصر. وفي نهاية الأصحاح يَرِدُ قضاءٌ بأن تُعطى مصر لبابل، وبذلك يتحدد الزمن الذي فيه يُسلِّم الملوك العشرة مملكتهم السابعة من نبوّة الكتاب المقدس إلى بابل الحديثة—المملكة الثامنة التي هي من السبع. وقد تمَّت تلك النبوّة بعد «سبع عشرة» سنة، في عام 571 ق م، كما هو مبيَّن في ختام الأصحاح. ولذلك فإن الأصحاح 29 يشتمل على أول إشارةٍ وآخر إشارةٍ للتأريخ المرتبط بمصر.

And it came to pass in the seven and twentieth year, in the first month, in the first day of the month, the word of the Lord came unto me, saying, Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it: Therefore thus saith the Lord God; Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army. I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord God. In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:17–21.

I whilo kwenzeka ngomnyaka wamashumi amabili lesikhombisa, ngenyanga yokuqala, ngosuku lokuqala lwenyanga, ilizwi leNkosi lafika kimi, lisithi: Ndodana yomuntu, uNebhukhadirezari inkosi yeBhabhiloni wenza ibutho lakhe lasebenza umsebenzi omkhulu limelene leTire; yonke inhloko yenziwa impandla, lalelo nalelo hlombe laxebuka; kodwa kazu-zanga iholo, yena lebutho lakhe, ngenxa yeTire, ngomsebenzi ayewusebenze limelene layo. Ngakho-ke itsho njalo iNkosi uJehova: Khangela, ngizanika ilizwe leGibhithe kuNebhukhadirezari inkosi yeBhabhiloni; njalo uzathatha inqwaba yalo, athathe impango yalo, athathe ixhwala lalo; njalo lokhu kuzakuba yiholo lebutho lakhe. Ngimnikile ilizwe leGibhithe ngenxa yomsebenzi wakhe awusebenzayo limelene layo, ngoba bangisebenzele mina, itsho iNkosi uJehova. Ngalolosuku ngizahlumisa uphondo lwendlu yakoIsrayeli, njalo ngizakunika ukuvuleka komlomo phakathi kwabo; njalo bazakwazi ukuthi mina ngiyiNkosi. UHezekeli 29:17–21.

The twentieth year in the first month in the first day of verse seventeen represents the last date of the thirteen dates in Ezekiel, and it is the only date that falls after October 22, 573 BC. It represents when the king of the north in Daniel eleven verses forty-two and forty-three is given Egypt, as well as the point when the ten kings give their seventh kingdom to the eighth kingdom that is of the seven. It is fulfilled when the “horn of the house of Israel” buds forth. In Isaiah Israel buds in the day of the east wind.

Umtu wa ishirini, mwezi wa kwanza, siku ya kwanza ya mstari wa kumi na saba, huwakilisha tarehe ya mwisho ya tarehe kumi na tatu zilizo katika Ezekieli, nayo ndiyo tarehe pekee inayoangukia baada ya Oktoba 22, 573 KK. Inawakilisha wakati mfalme wa kaskazini katika Danieli kumi na moja aya za arobaini na mbili na arobaini na tatu anapopewa Misri, vilevile na hatua ambayo wafalme kumi wanautoa ufalme wao wa saba kwa ufalme wa nane ulio wa wale saba. Inatimizwa wakati “pembe ya nyumba ya Israeli” inachipuka. Katika Isaya, Israeli huchipuka katika siku ya upepo wa mashariki.

He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Isaiah 27:8.

Jacob의 후손으로 하여금 뿌리를 내리게 하시리니, 이스라엘은 꽃을 피우고 싹이 나며, 열매로 세상 지면에 가득하리라. 이사야 27:8.

When Ezekiel 29:17 is fulfilled, and the dragon of Egypt is given to the papal beast at the soon-coming Sunday law the latter rain will be poured out without measure upon Israel. That rain began on 9/11 as a sprinkling as typified by Christ breathing upon His disciples after He descended to earth after He had ascended to His Father following His resurrection.

Ko je izpolnjen Ezekiel 29,17 in je zmaj Egipta ob skorajšnjem nedeljskem zakonu izročen papeški zveri, bo na Izraela brez mere izlita pozna dežja. Ta dež se je začel 11. septembra kot škropljenje, kakor je bilo predpodobljeno s tem, da je Kristus zadihal v svoje učence, potem ko je po svojem vstajenju odšel k svojemu Očetu in se nato spustil na zemljo.

“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.

“Fapta lui Hristos de a sufla peste ucenicii Săi Duhul Sfânt și de a le împărtăși pacea Sa a fost ca niște puține picături înaintea ploii îmbelșugate care urma să fie dată în ziua Cincizecimii.” Spirit of Prophecy, volumul 3, 243.

Ezekiel’s prediction of the fall of Egypt was proclaimed in 587 BC, the year of the siege, and ‘seventeen’ years later the prediction was fulfilled. It is fulfilled in the period represented by the number ‘seventeen,’ thus representing the hidden history of verse forty of Daniel eleven. It is to be fulfilled during the sealing time of the one hundred and forty-four thousand which is portrayed in chapter nine of Ezekiel. In the sealing time the latter rain is poured out, first as a sprinkling at 9/11 and then a full outpouring at the Sunday law. It is fulfilled according to Isaiah in the “day of the east wind,” and Islam is the east wind, and Islam is the third “woe.” The message Ezekiel was to eat was a threefold message, of which the third part was the message of woe.

ការ​ព្យាករណ៍​របស់​អេសេគាល​អំពី​ការ​ដួល​រលំ​នៃ​អេស៊ីព្ទ ត្រូវ​បាន​ប្រកាស​នៅ​ឆ្នាំ 587 មុន​គ្រិស្តសករាជ គឺ​ជា​ឆ្នាំ​នៃ​ការ​ឡោមព័ទ្ធ ហើយ​ដប់​ប្រាំពីរ​ឆ្នាំ​ក្រោយ​មក ការ​ព្យាករណ៍​នោះ​ក៏​បាន​សម្រេច។ វា​ត្រូវ​បាន​សម្រេច​ក្នុង​អំឡុង​ពេល​ដែល​តំណាង​ដោយ​លេខ «ដប់​ប្រាំពីរ» ដូច្នេះ​ហើយ​ក៏​តំណាង​ឲ្យ​ប្រវត្តិសាស្ត្រ​លាក់​កំបាំង​នៃ​ខ​ទី​សែសិប នៃ​ដានីយ៉ែល ជំពូក ១១។ វា​ត្រូវ​សម្រេច​ក្នុង​អំឡុង​ពេល​នៃ​ការ​បោះត្រា​របស់​មនុស្ស​មួយ​សែន​សែសិប​បួន​ពាន់​នាក់ ដែល​ត្រូវ​បាន​បង្ហាញ​នៅ​ក្នុង​អេសេគាល ជំពូក ៩។ ក្នុង​ពេល​នៃ​ការ​បោះត្រា ភ្លៀង​ចុង​ក្រោយ​ត្រូវ​បាន​ចាក់​ចុះ ដំបូង​ជា​ការ​ប្រោះ​នៅ​ថ្ងៃ 9/11 ហើយ​បន្ទាប់​មក​ជា​ការ​ចាក់​ចុះ​យ៉ាង​ពេញលេញ​នៅ​ពេល​ច្បាប់​ថ្ងៃ​អាទិត្យ។ យោង​តាម​អេសាយ វា​ត្រូវ​បាន​សម្រេច​នៅ​ក្នុង «ថ្ងៃ​នៃ​ខ្យល់​ខាង​កើត» ហើយ​សាសនា​អ៊ីស្លាម​គឺ​ជា​ខ្យល់​ខាង​កើត ហើយ​សាសនា​អ៊ីស្លាម​គឺ​ជា «វេទនា» ទី​បី។ សារ​ដែល​អេសេគាល​ត្រូវ​បរិភោគ គឺ​ជា​សារ​បីផ្នែក ដែល​ផ្នែក​ទី​បី​នៃ​វា​គឺ​ជា​សារ​នៃ​វេទនា។

Ezekiel’s thirteen dated messages were set forth in connection with Jerusalem, Egypt and Tyre. They were all addressing rebellion as represented by the number "thirteen."

Cele treisprezece mesaje datate ale lui Ezechiel au fost rostite în legătură cu Ierusalimul, Egiptul și Tirul. Toate se adresau răzvrătirii, așa cum este reprezentată de numărul „treisprezece”.

We will continue to consider the dating of Ezekiel in the next article.

نواصل في المقالة التالية النظر في تأريخ حزقيال.