The warning message in the book of Ezekiel is the ‘sign of the siege.’ When the siege began, Ezekiel’s wife died and Ezekiel was commanded not to mourn her death. Her death, accompanied with his lack of mourning her death, symbolized the siege and the approaching destruction of Jerusalem. His actions and her death represent a warning sign, typifying a future warning sign set forth by Jesus, as the “abomination of desolation.”
Ուշադրացնող պատգամը Եզեկիելի գրքում «պաշարման նշանն» է։ Երբ պաշարումը սկսվեց, Եզեկիելի կինը մահացավ, և Եզեկիելին հրամայվեց չսգալ նրա մահը։ Նրա մահը, ուղեկցված նրա մահվան համար Եզեկիելի չսգալով, խորհրդանշում էր պաշարումը և Երուսաղեմի մոտալուտ կործանումը։ Նրա գործերը և նրա կնոջ մահը ներկայացնում են զգուշացնող նշան՝ նախատիպելով ապագա մի զգուշացնող նշան, որ Հիսուսի կողմից ներկայացվում է որպես «ամայացման պղծություն»։
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand). Matthew 24:15.
لهذا فمتى أبصرتم رجسة الخراب التي قال عنها دانيال النبي قائمة في المكان المقدس، (ليفهم القارئ). متى 24:15.
When the Roman standards were placed inside the precincts of the temple, Christians in Jerusalem were to flee the city. The two witnesses of the sign of Jerusalem’s destruction emphasize the seriousness of recognizing the ‘sign’ in advance of the siege, and inspiration further identifies that those two witnesses find their “more direct application” in the latter days. Speaking of Christ’s warning of Jerusalem’s destruction in connection with Ezekiel and John being in a temple vision, Sister White penned:
Wanneer de Romeinse standaarden binnen de voorhoven van de tempel werden geplaatst, moesten de christenen in Jeruzalem de stad ontvluchten. De twee getuigen van het teken van Jeruzalems verwoesting benadrukken de ernst van het voorafgaand aan de belegering herkennen van het ‘teken’, en de inspiratie geeft verder te kennen dat die twee getuigen hun “meer directe toepassing” vinden in de laatste dagen. Sprekend over Christus’ waarschuwing betreffende Jeruzalems verwoesting in samenhang met Ezechiël en Johannes die zich in een tempelvisioen bevonden, schreef zuster White:
“While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.
“Oricât aceste profeții au avut o împlinire parțială la distrugerea Ierusalimului, ele au o aplicare mai directă la zilele de pe urmă.”
“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.” Testimonies, volume 5, 753.
„Stăm pe pragul unor evenimente mari și solemne. Profeția se împlinește cu repeziciune. Domnul este la ușă. Curând se va deschide înaintea noastră o perioadă de interes copleșitor pentru toți cei vii. Controversele trecutului vor fi reînviate; se vor ivi controverse noi. Scenele care urmează să se desfășoare în lumea noastră nici măcar nu sunt încă visate.” Testimonies, volumul 5, 753.
In chapter four, Ezekiel was directed to act out a parable that was emphasizing the ‘sign of the siege.’ Ezekiel acted out a parable five times in his book which his brethren refused to see. Ezekiel spoke five times to his brethren and they refused to hear. His acted parables and messages illustrate a fivefold class of foolish virgins who refuse to receive the increase of ‘knowledge’ associated with his parables and words. Those words and parables were directly connected with the destruction of Jerusalem which has a “more direct application to the last days.”
En el capítulo cuatro, a Ezequiel se le ordenó representar una parábola que ponía énfasis en la ‘señal del asedio’. Ezequiel representó una parábola cinco veces en su libro, las cuales sus hermanos rehusaron ver. Ezequiel habló cinco veces a sus hermanos, y ellos rehusaron oír. Sus parábolas representadas y sus mensajes ilustran una clase quíntuple de vírgenes insensatas que rehúsan recibir el aumento de ‘conocimiento’ asociado con sus parábolas y sus palabras. Aquellas palabras y parábolas estaban directamente relacionadas con la destrucción de Jerusalén, la cual tiene una “aplicación más directa a los últimos días.”
Thou also, son of man, take thee a tile, and lay it before thee, and pourtray upon it the city, even Jerusalem: And lay siege against it, and build a fort against it, and cast a mount against it; set the camp also against it, and set battering rams against it round about. Moreover take thou unto thee an iron pan, and set it for a wall of iron between thee and the city: and set thy face against it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel.
그리고 너, 인자야, 너는 기와 한 장을 가져다가 네 앞에 놓고 그 위에 그 성읍, 곧 예루살렘을 그려라. 또 그것을 에워싸고 그것을 치며, 그것을 향하여 보루를 세우고, 그것을 향하여 토성을 쌓으며, 진을 쳐서 그것을 대적하고, 사면으로 공성퇴를 세워 그것을 치게 하라. 또 너는 쇠 솥 하나를 가져다가 너와 그 성읍 사이에 쇠벽으로 세우고, 네 얼굴을 그것을 향하게 하라. 그리하면 그 성읍이 포위될 것이요, 너는 그것을 에워싸게 될 것이다. 이것이 이스라엘 족속에게 표징이 되리라.
Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. And, behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast ended the days of thy siege. Ezekiel 4:1–8.
Acuéstate también sobre tu lado izquierdo, y pon sobre él la iniquidad de la casa de Israel; conforme al número de los días que duermas sobre él, llevarás la iniquidad de ellos. Porque yo te he dado los años de su iniquidad conforme al número de los días, trescientos noventa días; así llevarás tú la iniquidad de la casa de Israel. Y cumplidos éstos, te acostarás de nuevo sobre tu lado derecho, y llevarás la iniquidad de la casa de Judá cuarenta días; día por año, día por año te lo he dado. Por tanto, afirmarás tu rostro contra el sitio de Jerusalén, y tu brazo estará descubierto, y profetizarás contra ella. Y he aquí, yo pondré sobre ti ataduras, y no te volverás de un lado a otro hasta que hayas cumplido los días de tu sitio. Ezequiel 4:1–8.
Sign
Semn
The word “sign” is located nine times in the book of Ezekiel. In chapter four, the siege of Jerusalem is the “sign” to the house of Israel. In chapter twelve, Ezekiel is again a “sign” identifying the siege and destruction of Jerusalem.
El término «señal» aparece nueve veces en el libro de Ezequiel. En el capítulo cuatro, el sitio de Jerusalén es la «señal» para la casa de Israel. En el capítulo doce, Ezequiel vuelve a ser una «señal» que identifica el sitio y la destrucción de Jerusalén.
Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Therefore, thou son of man, prepare thee stuff for removing, and remove by day in their sight; and thou shalt remove from thy place to another place in their sight: it may be they will consider, though they be a rebellious house. Then shalt thou bring forth thy stuff by day in their sight, as stuff for removing: and thou shalt go forth at even in their sight, as they that go forth into captivity. Dig thou through the wall in their sight, and carry out thereby. In their sight shalt thou bear it upon thy shoulders, and carry it forth in the twilight: thou shalt cover thy face, that thou see not the ground: for I have set thee for a sign unto the house of Israel. Ezekiel 12:2–6.
Fiul omului, tu locuiești în mijlocul unei case răzvrătite, care are ochi să vadă și nu vede; are urechi să audă și nu aude, căci este o casă răzvrătită. De aceea, fiul omului, pregătește-ți lucrurile pentru strămutare și mută-te ziua, înaintea ochilor lor; să te muți din locul tău în alt loc, înaintea ochilor lor: poate vor lua seama, măcar că sunt o casă răzvrătită. Să-ți scoți lucrurile ziua, înaintea ochilor lor, ca lucruri pentru strămutare; iar tu să ieși seara, înaintea ochilor lor, ca cei ce ies în robie. Să sapi prin zid înaintea ochilor lor și să le scoți pe acolo. Înaintea ochilor lor să le porți pe umeri și să le scoți la amurg; să-ți acoperi fața, ca să nu vezi pământul, căci te-am pus ca semn pentru casa lui Israel. Ezechiel 12:2–6.
When the rebellious house saw the acted-out parable, they knew not what it meant, so they asked Ezekiel to explain.
Când casa răzvrătită a văzut parabola jucată înaintea lor, n-au înțeles ce însemna, așa că i-au cerut lui Ezechiel să le-o explice.
Son of man, hath not the house of Israel, the rebellious house, said unto thee, What doest thou? Say thou unto them, Thus saith the Lord God; This burden concerneth the prince in Jerusalem, and all the house of Israel that are among them. Say, I am your sign: like as I have done, so shall it be done unto them: they shall remove and go into captivity. Ezekiel 12:9–11.
Fiul omului, nu ți-a zis oare casa lui Israel, casa cea răzvrătită: „Ce faci?” Spune-le: Așa zice Domnul Dumnezeu: această povară îl privește pe prințul din Ierusalim și toată casa lui Israel care este în mijlocul lor. Spune: Eu sunt semnul vostru; cum am făcut eu, așa li se va face și lor: vor fi strămutați și vor merge în robie. Ezechiel 12:9–11.
The siege of Jerusalem is a sign for God’s people in the latter days.
Asediul Ierusalimului este un semn pentru poporul lui Dumnezeu din zilele de pe urmă.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12....
«Cada uno de los antiguos profetas habló menos para su propio tiempo que para el nuestro, de modo que sus profecías tienen vigencia para nosotros. “Y estas cosas les acontecieron como ejemplo, y están escritas para amonestarnos a nosotros, a quienes han alcanzado los fines de los siglos.” 1 Corintios 10:11. “A éstos se les reveló que no para sí mismos, sino para nosotros, administraban las cosas que ahora os han sido anunciadas por los que os han predicado el evangelio por el Espíritu Santo enviado del cielo; cosas en las cuales anhelan mirar los ángeles.” 1 Pedro 1:12....»
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
„Biblia și-a adunat și a legat împreună comorile pentru această ultimă generație. Toate marile evenimente și toate tranzacțiile solemne ale istoriei Vechiului Testament au fost și se repetă în biserică în aceste zile de pe urmă.” Selected Messages, book 3, 338, 339.
This Same Day
Aceeași zi
Ezekiel in the acted parable of the ‘siege and destruction of Jerusalem’ is a sign for God’s people in the latter days.
Iezechiel, w odgrywanej przypowieści o „oblężeniu i zburzeniu Jerozolimy”, jest znakiem dla ludu Bożego w dniach ostatecznych.
Again in the ninth year, in the tenth month, in the tenth day of the month, the word of the Lord came unto me, saying, Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day.
Și iarăși, în anul al nouălea, în luna a zecea, în ziua a zecea a lunii, cuvântul Domnului a venit către mine, zicând: Fiul omului, scrie-ți numele zilei, chiar al acestei zile; împăratul Babilonului s-a așezat împotriva Ierusalimului în această zi chiar.
And utter a parable unto the rebellious house, and say unto them, Thus saith the Lord God; Set on a pot, set it on, and also pour water into it: Gather the pieces thereof into it, even every good piece, the thigh, and the shoulder; fill it with the choice bones. Take the choice of the flock, and burn also the bones under it, and make it boil well, and let them seethe the bones of it therein. Wherefore thus saith the Lord God; Woe to the bloody city, to the pot whose scum is therein, and whose scum is not gone out of it! bring it out piece by piece; let no lot fall upon it. For her blood is in the midst of her; she set it upon the top of a rock; she poured it not upon the ground, to cover it with dust; That it might cause fury to come up to take vengeance; I have set her blood upon the top of a rock, that it should not be covered.
Şi spune o pildă casei răzvrătite şi zi-le: Aşa vorbeşte Domnul Dumnezeu: Pune cazanul, pune-l, şi toarnă apă în el; adună în el bucăţile lui, toate bucăţile bune, coapsa şi umărul; umple-l cu oase alese. Ia ce este mai ales din turmă şi îngrămădeşte şi oasele dedesubtul lui, fă-l să fiarbă bine şi lasă să fiarbă în el şi oasele lui. De aceea, aşa vorbeşte Domnul Dumnezeu: Vai de cetatea sângeroasă, de cazanul a cărui spumă este în el şi a cărui spumă nu a ieşit din el! Scoate-o bucată cu bucată; să nu cadă nici o sorţi asupra ei. Căci sângele ei este în mijlocul ei; l-a pus pe vârful unei stânci; nu l-a vărsat pe pământ, ca să-l acopere cu ţărână; ca să facă să se ridice furia spre a aduce răzbunare, i-am pus sângele pe vârful unei stânci, ca să nu fie acoperit.
Therefore thus saith the Lord God; Woe to the bloody city! I will even make the pile for fire great. Heap on wood, kindle the fire, consume the flesh, and spice it well, and let the bones be burned. Then set it empty upon the coals thereof, that the brass of it may be hot, and may burn, and that the filthiness of it may be molten in it, that the scum of it may be consumed. She hath wearied herself with lies, and her great scum went not forth out of her: her scum shall be in the fire. In thy filthiness is lewdness: because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee. I the Lord have spoken it: it shall come to pass, and I will do it; I will not go back, neither will I spare, neither will I repent; according to thy ways, and according to thy doings, shall they judge thee, saith the Lord God.
لهذا هكذا قال السيد الرب: ويلٌ للمدينة الدموية! وأنا أيضًا أُعظِّم كومة النار. أكثِرِ الحطب، وأشعِلِ النار، وأنضِجِ اللحم، وأكثِرِ الأفاويه، ولتُحرَقِ العظام. ثم ضَعْها فارغةً على جمرها لكي يحمى نحاسُها ويحترق، ولكي يذوب فيها نجسُها، ويفنى زَغَلُها. قد أتعبت نفسها بالأكاذيب، ولم يخرج منها زَغَلُها الكثير: في النار يكون زَغَلُها. في نجاستكِ فحشاء: لأنني طهَّرتكِ فلم تطهري، فلن تتطهري من نجاستكِ أيضًا بعد، حتى أُسكِنَ سَخَطي عليكِ. أنا الرب قد تكلمتُ: فيكون الأمر، وأفعله؛ لا أرجع، ولا أُشفِق، ولا أندم. كطُرُقكِ وكأعمالكِ يحكمون عليكِ، يقول السيد الرب.
Also the word of the Lord came unto me, saying, Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded. And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so?
Я снова получил слово Господа. Он сказал мне: «Сын человеческий, вот, Я внезапно отниму у тебя усладу очей твоих; но ты не должен ни плакать, ни рыдать, и слёзы твои не должны течь. Стенай безмолвно, не совершай плача по умершей, повяжи на голову твою головной убор твой и обуй ноги твои в обувь твою; не закрывай уст твоих и не ешь хлеба от людей». И говорил я утром к народу, а вечером умерла жена моя; и наутро я сделал так, как мне было повелено. И сказал мне народ: «Не скажешь ли нам, что значат для нас то, что ты делаешь?»
Then I answered them, The word of the Lord came unto me, saying, Speak unto the house of Israel, Thus saith the Lord God; Behold, I will profane my sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword. And ye shall do as I have done: ye shall not cover your lips, nor eat the bread of men. And your tires shall be upon your heads, and your shoes upon your feet: ye shall not mourn nor weep; but ye shall pine away for your iniquities, and mourn one toward another. Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Ezekiel 24:1–24.
Atunci le-am răspuns: Cuvântul Domnului a venit la mine, zicând: Vorbește casei lui Israel: Așa vorbește Domnul Dumnezeu: Iată, Îmi voi pângări sanctuarul, mândria puterii voastre, desfătarea ochilor voștri și ceea ce sufletul vostru cruță; iar fiii voștri și fiicele voastre, pe care i-ați lăsat în urmă, vor cădea de sabie. Și veți face cum am făcut eu: nu vă veți acoperi buzele și nu veți mânca pâinea oamenilor. Turbanele voastre vor fi pe capetele voastre și încălțămintea voastră în picioare: nu vă veți jeli și nu veți plânge, ci vă veți topi în nelegiuirile voastre și veți geme unul către altul. Astfel, Ezechiel vă este un semn: după tot ce a făcut el, așa veți face și voi; iar când aceasta se va întâmpla, veți cunoaște că Eu sunt Domnul Dumnezeu. Ezechiel 24:1–24.
Ezekiel is a sign who identifies the beginning siege and the ending destruction of Jerusalem, and thereafter; the captivity of the members of the Laodicean Seventh-day Adventist church.
Ezekiel este un semn care identifică începutul asediului și distrugerea finală a Ierusalimului, iar după aceea, captivitatea membrilor bisericii adventiste de ziua a șaptea din Laodicea.
“When Christ looked down from the crest of Olivet, He saw this state of things existing in every church. The warnings come down to all that are following in the tread of the people of Jerusalem, who had such great light. This people is before us as a warning. By rejecting God’s warnings in this our day, men are repeating the sin of Jerusalem. The Lord sees what the human agent does not see and will not see—the outcome of all the human devising in Battle Creek. He has done all that a God could do. He has flashed light before the eyes of the people, that their sins might not reach the boundary where repentance cannot be felt. But by a long process of departure from just and righteous principles, men have placed themselves where light and truth, justice and mercy, are not discerned. This course has become part of their very nature.” Testimonies, volume 8, 68.
“ဩလိဝတောင်၏ ထိပ်ပေါ်မှ ခရစ်တော်က ငုံ့ကြည့်တော်မူသောအခါ၊ အသင်းတော်တိုင်း၌ ရှိနေသော ဤအခြေအနေကို ကိုယ်တော် မြင်တော်မူ၏။ သာလွန်ကြီးမားသော အလင်းကို ရရှိခဲ့သော်လည်း ယေရုရှလင်လူတို့၏ ခြေရာနောက်ကို လိုက်လျှောက်နေသူ အပေါင်းတို့ထံသို့ ဤသတိပေးချက်များ ရောက်ရှိလာကြ၏။ ဤလူမျိုးသည် သတိပေးချက်အဖြစ် ကျွန်ုပ်တို့ရှေ့တွင် တင်ထားခြင်းခံရ၏။ ယနေ့ ဤကာလ၌ ဘုရားသခင်၏ သတိပေးချက်များကို ငြင်းပယ်ခြင်းအားဖြင့် လူတို့သည် ယေရုရှလင်၏ အပြစ်ကို ထပ်မံပြုလုပ်နေကြသည်။ သခင်သည် လူ့အကျိုးဆောင်မမြင်သည့်အရာကိုလည်းကောင်း၊ မမြင်လိုသည့်အရာကိုလည်းကောင်း မြင်တော်မူ၏—Battle Creek ၌ လူသားတို့၏ စီမံကြံစည်မှုအပေါင်း၏ နောက်ဆုံးအကျိုးဆက်ကိုပင်။ ကိုယ်တော်သည် ဘုရားသခင်တစ်ပါးအနေဖြင့် ပြုနိုင်သမျှ အရာအားလုံးကို ပြုတော်မူပြီးဖြစ်၏။ လူတို့၏ အပြစ်များသည် နောင်တမရနိုင်တော့သည့် နယ်နိမိတ်သို့ မရောက်စေရန်အတွက်၊ ကိုယ်တော်သည် သူတို့၏ မျက်စိရှေ့တွင် အလင်းကို တောက်ပစွာ ထွန်းလင်းပြတော်မူခဲ့၏။ သို့ရာတွင် မှန်ကန်၍ ဖြောင့်မတ်သော အခြေခံမူများမှ ကာလရှည်လျားစွာ လွှဲဖယ်ထွက်ခွာလာသည့် လုပ်ငန်းစဉ်ကြောင့် လူတို့သည် အလင်းနှင့် အမှန်တရား၊ တရားမျှတမှုနှင့် ကရုဏာကို မခွဲခြားနိုင်သော အနေအထားသို့ မိမိတို့ကိုယ်ကို တင်ပို့ထားကြ၏။ ဤလမ်းစဉ်သည် သူတို့၏ သဘာဝအနှစ်သာရထဲ၌ပင် တစ်စိတ်တစ်ပိုင်းအဖြစ် ဝင်ရောက်သွားခဲ့ပြီဖြစ်၏။” Testimonies, volume 8, 68.
Two Witnesses of Alpha and Omega
Doi Martori ai lui Alfa și Omega
Ezekiel had been supernaturally made dumb, and he was informed when Jerusalem fell, he would again be able to speak, and that he would then be a ‘sign.’ Ezekiel’s lack of mourning his wife’s death marked the alpha sign at the beginning of the siege, and Ezekiel’s mouth being opened when Jerusalem fell was the omega sign. The siege unto the destruction is marked by a sign in the beginning and ending. Within the same illustration, a second witness to an alpha and omega sign is represented as the death of the “desire of Ezekiel’s eyes” as the alpha and the death of the people’s “desire of eyes” is the omega sign of the period. The period of one and a half years bears two witnesses of an alpha and an omega. The death of Ezekiel’s wife represented the captivity and trampling down of the host, and the omega death of Jerusalem represented the trampling down of the sanctuary.
هَزَقِيالُ جُعِلَ أَبْكَمَ بِفِعْلٍ فَوْقَ طَبِيعِيّ، وَأُعْلِمَ أَنَّهُ حِينَ سَقُوطِ أُورُشَلِيمَ سَيَقْدِرُ عَلَى الْكَلَامِ مِنْ جَدِيدٍ، وَأَنَّهُ حِينَئِذٍ يَكُونُ «آيَةً». إِنَّ امْتِنَاعَ حِزْقِيَالَ عَنْ مُنَاحَةِ زَوْجَتِهِ عِنْدَ وَفَاتِهَا كَانَ يُمَثِّلُ آيَةَ الْأَلِفِ فِي بَدَايَةِ الْحِصَارِ، وَكَانَ انْفِتَاحُ فَمِ حِزْقِيَالَ عِنْدَ سُقُوطِ أُورُشَلِيمَ آيَةَ الْيَاءِ. وَهَكَذَا فَإِنَّ الْحِصَارَ الْمُمْتَدَّ إِلَى الْهَلَاكِ قَدْ وُسِمَ بِآيَةٍ فِي الْبِدَايَةِ وَآيَةٍ فِي النِّهَايَةِ. وَفِي الإِطَارِ التَّصْوِيرِيِّ نَفْسِهِ، يُمَثَّلُ شَاهِدٌ ثَانٍ عَلَى آيَةِ أَلِفٍ وَيَاءٍ بِأَنَّ مَوْتَ «مُشْتَهَى عَيْنَيْ حِزْقِيَالَ» هُوَ آيَةُ الْأَلِفِ، وَأَنَّ مَوْتَ «مُشْتَهَى أَعْيُنِ» الشَّعْبِ هُوَ آيَةُ الْيَاءِ لِتِلْكَ الْفَتْرَةِ. إِنَّ مُدَّةَ السَّنَةِ وَالنِّصْفِ تَحْمِلُ شَاهِدَيْنِ عَلَى الْأَلِفِ وَالْيَاءِ. وَكَانَ مَوْتُ زَوْجَةِ حِزْقِيَالَ يَرْمُزُ إِلَى سَبْيِ الْجُنْدِ وَدَوْسِهِمْ، أَمَّا مَوْتُ أُورُشَلِيمَ، آيَةُ الْيَاءِ، فَكَانَ يُمَثِّلُ دَوْسَ الْمَقْدِسِ.
Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Also, thou son of man, shall it not be in the day when I take from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds, their sons and their daughters, That he that escapeth in that day shall come unto thee, to cause thee to hear it with thine ears? In that day shall thy mouth be opened to him which is escaped, and thou shalt speak, and be no more dumb: and thou shalt be a sign unto them; and they shall know that I am the Lord. Ezekiel 24:24–27.
Astfel, Ezechiel vă este un semn: după tot ce a făcut el, așa veți face și voi; și când aceasta se va întâmpla, veți cunoaște că Eu sunt Domnul Dumnezeu. De asemenea, tu, fiu al omului, oare nu va fi în ziua când le voi lua tăria, bucuria slavei lor, dorința ochilor lor și ceea ce le stă pe inimă, pe fiii lor și pe fiicele lor, că cel ce va scăpa în ziua aceea va veni la tine, ca să te facă să auzi cu urechile tale? În ziua aceea ți se va deschide gura înaintea celui ce a scăpat, și vei vorbi și nu vei mai fi mut; și le vei fi un semn, iar ei vor cunoaște că Eu sunt Domnul. Ezechiel 24:24–27.
Six Deaths
Шест смърти
The death of Ezekiel’s wife marks the beginning of the siege and the death of Jerusalem, who is prophetically Christ’s bride, and illustrates the soon-coming Sunday law, which is preceded by a period represented by the siege. The period of the siege and the destruction are two distinct, though directly connected waymarks. The siege is a period of time, and the destruction is a point in time. The destruction is the Sunday law that is preceded by the period of the formation of the image of the beast. The period of the image of the beast concludes with the mark of the beast. When Jesus identified the sign of the destruction of Jerusalem in Matthew twenty-four, He also referenced the days of Noah.
Kematian istri Yehezkiel menandai permulaan pengepungan dan kematian Yerusalem, yang secara profetis adalah mempelai Kristus, serta menggambarkan undang-undang hari Minggu yang akan segera datang, yang didahului oleh suatu masa yang dilambangkan oleh pengepungan itu. Masa pengepungan dan kehancuran adalah dua tonggak yang berbeda, meskipun berhubungan langsung. Pengepungan adalah suatu masa waktu, dan kehancuran adalah suatu titik waktu. Kehancuran itu adalah undang-undang hari Minggu yang didahului oleh masa pembentukan patung binatang itu. Masa patung binatang itu berakhir dengan tanda binatang itu. Ketika Yesus mengidentifikasi tanda kehancuran Yerusalem dalam Matius dua puluh empat, Ia juga merujuk kepada zaman Nuh.
But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Matthew 24:37–39.
اما چنانکه ایام نوح بود، آمدن پسر انسان نیز همچنین خواهد بود. زیرا همچنانکه در روزهای پیش از طوفان میخوردند و میآشامیدند، زن میگرفتند و به شوهر میدادند، تا روزی که نوح به کشتی درآمد، و ندانستند تا آنکه طوفان آمد و همه را با خود برد؛ آمدن پسر انسان نیز همچنین خواهد بود. متی 24:37–39.
In the days of Noah, the door of probation was closed, thus typifying the soon-coming Sunday law, that is also typified by the door closing on October 22, 1844. The period from the Exeter camp meeting of August 12–17 in 1844, represents a prophetic period that leads to a closed door.
În zilele lui Noe, ușa timpului de probă s-a închis, preînchipuind astfel legea duminicală care va veni în curând, lege care este de asemenea preînchipuită de închiderea ușii la 22 octombrie 1844. Perioada de la adunarea de tabără de la Exeter din 12–17 august 1844 reprezintă o perioadă profetică ce conduce la o ușă închisă.
In the days of Noah, Noah represented the third angel and the third angel arrived at the closed door of October 22, 1844. In the days of Noah, which according to Jesus would be as “the coming of the Son of man,” the three angels of Revelation fourteen led to the closed door. William Miller represented the first angel’s message, and was typified by Enoch in the days of Noah. Jude identifies Enoch’s message as a parallel to Miller’s message.
Dina jaman Nuh, Nuh ngawakilan malaikat katilu, sareng malaikat katilu sumping ka panto anu katutup tanggal 22 Oktober 1844. Dina jaman Nuh, anu numutkeun ka Yesus bakal sapertos “kadatangan Putra manusa,” tilu malaikat dina Wahyu opat welas mingpin ka panto anu katutup. William Miller ngawakilan amanat malaikat kahiji, sareng ditypikeun ku Henokh dina jaman Nuh. Yudas ngaidéntifikasi amanat Henokh minangka sajajar jeung amanat Miller.
And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. Jude 1:14, 15.
ਅਤੇ ਆਦਮ ਤੋਂ ਸੱਤਵਾਂ ਹਨੋਕ ਨੇ ਵੀ ਇਨ੍ਹਾਂ ਬਾਰੇ ਭਵਿੱਖਬਾਣੀ ਕਰਦੇ ਹੋਏ ਕਿਹਾ, ਵੇਖੋ, ਪ੍ਰਭੂ ਆਪਣੇ ਪਵਿੱਤਰਾਂ ਦੀਆਂ ਦਸ ਹਜ਼ਾਰਾਂ ਸੰਗਤੀਆਂ ਨਾਲ ਆ ਰਿਹਾ ਹੈ, ਤਾਂ ਜੋ ਸਭਨਾਂ ਉੱਤੇ ਨਿਆਉ ਕਰੇ, ਅਤੇ ਉਨ੍ਹਾਂ ਸਭ ਅਧਰਮੀਆਂ ਨੂੰ, ਜੋ ਉਨ੍ਹਾਂ ਵਿੱਚ ਹਨ, ਉਨ੍ਹਾਂ ਦੇ ਸਭ ਅਧਰਮੀ ਕੰਮਾਂ ਦੇ ਕਾਰਨ, ਜੋ ਉਨ੍ਹਾਂ ਨੇ ਅਧਰਮ ਨਾਲ ਕੀਤੇ ਹਨ, ਅਤੇ ਉਨ੍ਹਾਂ ਸਭ ਕਠੋਰ ਬੋਲਾਂ ਦੇ ਕਾਰਨ, ਜੋ ਅਧਰਮੀ ਪਾਪੀਆਂ ਨੇ ਉਸ ਦੇ ਵਿਰੁੱਧ ਬੋਲੇ ਹਨ, ਦੋਸ਼ੀ ਠਹਿਰਾਵੇ। ਯਹੂਦਾ 1:14, 15.
Miller’s first angel’s message announced the “judgment” as typified by Enoch’s message. Enoch’s beginning is marked as being the “seventh from Adam.” Miller’s message began and ended with the arrival of the “seven times” against the northern kingdom and forty-six years later the third angel arrived on October 22, 1844 when the “seven times” against the southern kingdom was fulfilled. Both Enoch and Miller, who were messengers of the judgment hour, began with the number seven being identified. The period that began with Enoch, the seventh ended with seven days that the animals entered the ark until the door was supernaturally closed. Jesus always illustrates the end with the beginning.
ការប្រកាសសារទេវតាទីមួយរបស់ Miller បានប្រកាសអំពី «ការជំនុំជម្រះ» ដូចដែលត្រូវបានតំណាងជាមុនដោយសាររបស់ Enoch។ ការចាប់ផ្ដើមរបស់ Enoch ត្រូវបានសម្គាល់ថាជា «ជំនាន់ទីប្រាំពីរពីអាដាម»។ សាររបស់ Miller បានចាប់ផ្ដើម និងបានបញ្ចប់ជាមួយនឹងការមកដល់នៃ «ប្រាំពីរដង» ប្រឆាំងនឹងនគរខាងជើង ហើយសែសិបប្រាំមួយឆ្នាំក្រោយមក ទេវតាទីបីបានមកដល់នៅថ្ងៃទី 22 ខែតុលា ឆ្នាំ 1844 នៅពេលដែល «ប្រាំពីរដង» ប្រឆាំងនឹងនគរខាងត្បូងត្រូវបានបំពេញ។ ទាំង Enoch និង Miller ដែលជាអ្នកនាំសារនៃម៉ោងនៃការជំនុំជម្រះ បានចាប់ផ្ដើមដោយមានការកំណត់សម្គាល់អំពីលេខប្រាំពីរ។ សម័យកាលដែលបានចាប់ផ្ដើមជាមួយ Enoch ដែលជាជំនាន់ទីប្រាំពីរ បានបញ្ចប់ដោយរយៈពេលប្រាំពីរថ្ងៃ ដែលសត្វទាំងឡាយបានចូលទៅក្នុងទូកធំ រហូតដល់ទ្វារត្រូវបានបិទដោយអំណាចអរូបី។ ព្រះយេស៊ូវតែងតែបង្ហាញទីបញ្ចប់តាមរយៈការចាប់ផ្ដើម។
Enoch begat Methuselah, who in turn begat Lamech. Lamech and Methuselah represent the second angel's message and also the message of the midnight cry. The midnight cry progressed unto the closed door, and is thus represented by Methuselah who died the year of the flood. Lamech represented the second angel’s message, and Lamech died five years before the flood. The five years from the death of Lamech unto the death of Methuselah when the door closed, typified the death of Ezekiel’s bride marking the beginning of the period that led to the death of Christ’s bride represented by Methuselah.
એનોખે મથુશેલહને જન્મ આપ્યો, અને મથુશેલહે લામેખને જન્મ આપ્યો. લામેખ અને મથુશેલહ બીજા દેવદૂતના સંદેશનું અને મધરાતના પોકારના સંદેશનું પણ પ્રતિનિધિત્વ કરે છે. મધરાતનો પોકાર બંધ દ્વાર સુધી આગળ વધ્યો, અને તેથી તેનું પ્રતિનિધિત્વ મથુશેલહ દ્વારા થાય છે, જે જળપ્રલયના વર્ષે મૃત્યુ પામ્યો. લામેખ બીજા દેવદૂતના સંદેશનું પ્રતિનિધિત્વ કરતો હતો, અને લામેખ જળપ્રલય પહેલાં પાંચ વર્ષ મરણ પામ્યો. લામેખના મૃત્યુથી લઈને મથુશેલહના મૃત્યુ સુધીના તે પાંચ વર્ષ, જ્યારે દ્વાર બંધ થયું, એઝેકિયેલની વધૂના મૃત્યુનું પ્રતીક હતા, જે તે સમયગાળાની શરૂઆતનું ચિહ્ન હતું, જે આગળ જઈને મથુશેલહ દ્વારા પ્રતિનિધિત્વ પામેલી ખ્રિસ્તની વધૂના મૃત્યુ સુધી પહોંચ્યો.
Enoch typified the first angel that arrived in 1798, Lamech typified the second angel that arrived on April 19, 1844 and Methuselah typified the midnight cry from Exeter unto the closed door of October 22, 1844, that was typified by Noah. The five years from the death of Lamech unto the death of Methuselah typified the year and a half from 587 BC unto 586 BC. Those five years from Lamech to Methuselah typify five years from 1448 unto 1453.
Enoc tipificó al primer ángel que llegó en 1798, Lamec tipificó al segundo ángel que llegó el 19 de abril de 1844, y Matusalén tipificó el clamor de medianoche desde Exeter hasta la puerta cerrada del 22 de octubre de 1844, la cual fue tipificada por Noé. Los cinco años desde la muerte de Lamec hasta la muerte de Matusalén tipificaron el año y medio desde 587 a. C. hasta 586 a. C. Esos cinco años desde Lamec hasta Matusalén tipifican cinco años desde 1448 hasta 1453.
On October 31, 1448, John Palaiologos died and his brother, Constantine the eleventh, (the last Constantine) sought permission to ascend the throne of eastern Rome from the Islamic Turkish power. His submission on July 27, 1299, fulfilled the second one hundred and fifty years of Revelation nine set forth in verse ten. Five years after John Palaiologos death, his brother Constantine the eleventh died upon the walls of Constantinople as Mehmed II conquered the Byzantine empire of eastern Rome. Mehmed is the Turkish derivation of Mohammed, so the death of the first Mohammed in 632, which began the first one hundred and fifty year prophecy of Revelation nine, (located in verse five), and which ended with the death of the last Constantine at the hands of ‘Mohammed the second’ eight hundred and twenty-one years later. Five years before his death Mohammed had predicted the demise of Rome and it was accomplished by the Turk named Mohammed the second.
No 31 de outubro de 1448, João Paleólogo morreu, e seu irmão, Constantino XI (o último Constantino), buscou permissão do poder turco islâmico para ascender ao trono da Roma oriental. Sua submissão, em 27 de julho de 1299, cumpriu os segundos cento e cinquenta anos de Apocalipse nove, apresentados no versículo dez. Cinco anos após a morte de João Paleólogo, seu irmão Constantino XI morreu sobre as muralhas de Constantinopla, quando Mehmed II conquistou o império bizantino da Roma oriental. Mehmed é a derivação turca de Maomé; assim, a morte do primeiro Maomé, em 632, que deu início à primeira profecia de cento e cinquenta anos de Apocalipse nove (localizada no versículo cinco), encontrou seu término com a morte do último Constantino às mãos de “Maomé, o segundo”, oitocentos e vinte e um anos depois. Cinco anos antes de sua morte, Maomé havia predito a queda de Roma, e ela se cumpriu por meio do turco chamado Maomé, o segundo.
Constantine the last, the eleventh, died in the battle of Constantinople, thus identifying five years from the death of his brother John to his death. Those five years were typified by the five years from the death of Lamech, the son, unto the death of Methuselah, the father, five years later when the door closed upon the ark. Thus, the death of Ezekiel’s bride was typified by the death of Lamech, and together they provide witness to the death of John Palaiologos in 1448. The subsequent death of Methuselah aligns with the death of Christ’s bride and the destruction of Jerusalem in 586 BC, and together they align with the death of Constantine the eleventh.
Կոստանդինոսը՝ վերջինը, տասնմեկերորդը, մահացավ Կոստանդնուպոլսի ճակատամարտում՝ այդպիսով իր եղբայր Հովհաննեսի մահից մինչև իր մահը հինգ տարի նշանավորելով։ Այդ հինգ տարիները նախատիպավորվել էին Ղամեքի՝ որդու, մահից մինչև Մաթուսաղայի՝ հոր, մահը ձգվող հինգ տարիներով՝ հինգ տարի անց, երբ տապանի վրա դուռը փակվեց։ Այսպիսով, Եզեկիելի հարսնացուի մահը նախատիպավորվել էր Ղամեքի մահով, և միասին դրանք վկայություն են տալիս Հովհաննես Պալեոլոգոսի մահվան մասին՝ 1448 թվականին։ Մաթուսաղայի հաջորդող մահը համապատասխանեցվում է Քրիստոսի հարսնացուի մահվանն ու Երուսաղեմի կործանմանը մ.թ.ա. 586 թվականին, և միասին դրանք համապատասխանեցվում են Կոստանդինոս տասնմեկերորդի մահվանը։
The three witnesses of a prophetic period that begins and ends with a death, illustrate the period of the formation of the image of the beast that concludes with the mark of the beast, and it aligns with the proclamation of the midnight cry in Millerite history and the formation of the image of the beast that concludes with the mark of the beast in our current history. When the mark of the beast is fulfilled at the soon-coming Sunday law, the prophetic “speaking” arrives in agreement with Ezekiel being able to “speak” upon his own volition when Jerusalem was destroyed.
ప్రమాదకరమైన ఒక మరణంతో ప్రారంభమై ఒక మరణంతోనే ముగిసే ప్రవచనకాలానికి చెందిన మూడు సాక్ష్యాలు, మృగపు ముద్రతో ముగిసే మృగపు ప్రతిరూప నిర్మాణకాలాన్ని ప్రతిబింబిస్తాయి; అది మిల్లరైట్ చరిత్రలో అర్ధరాత్రి కేక ప్రకటింపుతోను, అలాగే మన ప్రస్తుత చరిత్రలో మృగపు ముద్రతో ముగిసే మృగపు ప్రతిరూప నిర్మాణంతోను సరిసమానంగా నిలుస్తుంది. త్వరలో రాబోయే ఆదివారపు ధర్మశాసనంలో మృగపు ముద్ర నెరవేర్చబడినప్పుడు, యెరూషలేము నాశనమైనప్పుడు యెహెజ్కేలు తన స్వచ్ఛంద నిర్ణయంతో “మాట్లాడగలిగిన” దానితో సత్సమ్మతిగా, ప్రవచనాత్మక “మాట్లాడుట” సంభవిస్తుంది.
Speaking
Vorbind
At the Sunday law, which is typified by the destruction of Jerusalem, the prophetic speaking of the United States is marked as the false prophet speaks as a dragon.
La legea duminicală, care este prefigurată de distrugerea Ierusalimului, vorbirea profetică a Statelor Unite este marcată atunci când profetul mincinos vorbește ca un balaur.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.
그리고 내가 보니 다른 한 짐승이 땅에서 올라오는데, 그에게 어린 양 같은 두 뿔이 있고, 또 그가 용처럼 말하더라. 요한계시록 13:11.
At the Sunday law, Balaam strikes his ass a third time, and the ass then speaks.
Na lei dominical, Balaão fere a sua jumenta pela terceira vez, e então a jumenta fala.
And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? And Balaam said unto the ass, Because thou hast mocked me: I would there were a sword in mine hand, for now would I kill thee. And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ever since I was thine unto this day? was I ever wont to do so unto thee? And he said, Nay. Numbers 22:28–30.
Dan Tuhan membuka mulut keledai itu, lalu ia berkata kepada Bileam: “Apakah yang telah kuperbuat kepadamu, sehingga engkau memukul aku tiga kali ini?” Maka Bileam berkata kepada keledai itu: “Karena engkau telah memperolok-olok aku; sekiranya ada pedang di tanganku, tentulah sekarang aku membunuh engkau.” Lalu keledai itu berkata kepada Bileam: “Bukankah aku keledaimu, yang telah kautunggangi sejak aku menjadi milikmu sampai hari ini? Pernahkah aku biasa berbuat demikian terhadapmu?” Jawabnya: “Tidak.” Bilangan 22:28–30.
The false prophet speaks at the Sunday law and Islam also speaks at the Sunday law. Both are prophetically false prophets. At the Sunday law the ‘vision” of Habakkuk that tarried, speaks.
Profetul mincinos vorbește la legea duminicală, iar Islamul vorbește de asemenea la legea duminicală. Amândoi sunt, din punct de vedere profetic, profeți mincinoși. La legea duminicală vorbește „viziunea” din Habacuc, care zăbovise.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
Căci vedenia este încă pentru o vreme hotărâtă, dar la sfârșit va vorbi și nu va minți; chiar dacă întârzie, așteapt-o, pentru că va veni negreșit, nu va întârzia. Habacuc 2:3.
Habakkuk is the true prophet who speaks in contrast with the false prophets. The ‘vision’ of Habakkuk speaks through the mouth of formerly dumb Ezekiel, whose mouth is then opened. The promise of being God’s mouth was given to Jeremiah.
Habakuk adalah nabi sejati yang berbicara berlawanan dengan nabi-nabi palsu. ‘Penglihatan’ Habakuk berbicara melalui mulut Yehezkiel yang sebelumnya bisu, yang kemudian dibukakan mulutnya. Janji untuk menjadi mulut Allah diberikan kepada Yeremia.
Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:18, 19.
Ndege ihe mgbu m ji bụrụ nke na-adịgide adịgide, na ọnya m bụrụ nke a na-apụghị ịgwọ agwọ, nke jụrụ ka a gwọọ ya? Ì ga-abụrịrị m kpamkpam dịka onye ụgha, na dịka mmiri ndị na-ada ada? Ya mere otu a ka Onye-nwe-anyị kwuru, Ọ bụrụ na i laghachi, mgbe ahụ aga m eme ka i lọghachi ọzọ, ị ga-eguzokwa n’ihu m: ma ọ bụrụ na i wepụta ihe dị oké ọnụ ahịa n’etiti ihe rụrụ arụ, ị ga-adị ka ọnụ m: ka ha lọghachikwute gị; ma gị onwe gị alaghachikwutela ha. Jeremaya 15:18, 19.
At the Sunday law, Zacharias's nine months of dumbness ended when he spoke and confirmed that his son’s name is to be John. Zacharias represented leadership who disbelieve the word of the third angel, and John represented the Elijah movement, the church that would usher in the Second Coming of Christ.
በእሑድ ሕግ ጊዜ፣ ዘካርያስ የዘጠኝ ወራት ዝምታው ተፈጸመ በመናገሩም የልጁ ስም ዮሐንስ መሆኑን አረጋገጠ። ዘካርያስ የሦስተኛውን መልአክ ቃል የማያምኑትን አመራሮች ይወክል ነበር፣ ዮሐንስ ደግሞ የኤልያስን እንቅስቃሴ፣ የክርስቶስን ሁለተኛ ምጽአት የሚያስገባውን ቤተ ክርስቲያን ይወክል ነበር።
And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.
Y Zacarías dijo al ángel: ¿En qué conoceré esto? porque yo soy viejo, y mi mujer de edad avanzada. Respondiendo el ángel, le dijo: Yo soy Gabriel, que estoy delante de Dios; y he sido enviado a hablarte, y a darte estas buenas nuevas. Y he aquí, quedarás mudo, y no podrás hablar, hasta el día en que estas cosas se cumplan, por cuanto no creíste mis palabras, las cuales se cumplirán a su tiempo.
And the people waited for Zacharias, and marvelled that he tarried so long in the temple. And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless. Luke 1:18–22.
Ane let beiin aștepta pe Zaharia și se mirau că zăbovea atât de mult în Templu. Iar când a ieșit, nu putea să le vorbească; și au înțeles că văzuse o vedenie în Templu, căci le făcea semne și a rămas mut. Luca 1:18–22.
Zacharias was of the eighth course of priests.
Zaharia era din a opta ceată a preoților.
There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. And they had no child, because that Elisabeth was barren, and they both were now well stricken in years. And it came to pass, that while he executed the priest’s office before God in the order of his course, According to the custom of the priest’s office, his lot was to burn incense when he went into the temple of the Lord. And the whole multitude of the people were praying without at the time of incense. Luke 1:5–10.
Pada zaman Herodes, raja Yudea, ada seorang imam bernama Zakharia, dari rombongan Abia; istrinya berasal dari keturunan Harun, dan namanya Elisabet. Keduanya adalah orang benar di hadapan Allah dan hidup menurut segala perintah dan ketetapan Tuhan dengan tidak bercela. Tetapi mereka tidak mempunyai anak, sebab Elisabet mandul, dan keduanya telah lanjut umurnya. Maka terjadilah, ketika ia menjalankan tugas keimaman di hadapan Allah menurut giliran rombongannya, sesuai dengan kebiasaan jabatan imam, ia mendapat undi untuk masuk ke dalam Bait Tuhan dan membakar ukupan. Dan seluruh kumpulan orang banyak sedang berdoa di luar pada waktu pembakaran ukupan. Lukas 1:5–10.
All the prophets represent the latter days, and Zacharias went into the temple, as did Ezekiel. He was of the eighth course of priests, marking a symbol of the eight souls on Noah’s ark that went from the old to the new world. Both he and his wife were blameless, but Zacharias would doubt the words of Gabriel. The Millerite movement began as Philadelphian's (blameless) but transitioned to Laodicean's in 1856. In the latter days, the message of the angel is the message of the third angel, and Gabriel’s message to Zacharias represents the third angel’s message and also the Elijah message, as represented by John the Baptist.
자카랴와 에스겔이 그러하였듯이, 모든 선지자는 말일을 나타낸다. 그는 제사장들의 여덟째 반열에 속하였으니, 이는 옛 세상에서 새 세상으로 옮겨 간 노아의 방주 안의 여덟 영혼을 상징하는 표이다. 그와 그의 아내는 둘 다 흠이 없었으나, 자카랴는 가브리엘의 말을 의심하게 되었다. 밀러파 운동은 처음에는 빌라델비아 사람들(흠 없는 자들)로 시작하였으나, 1856년에 라오디게아 사람들로 전이되었다. 말일에 천사의 기별은 셋째 천사의 기별이며, 자카랴에게 전한 가브리엘의 기별은 셋째 천사의 기별을 나타내고 또한 세례 요한으로 표상된 엘리야의 기별도 나타낸다.
And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. And when Zacharias saw him, he was troubled, and fear fell upon him. But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. And thou shalt have joy and gladness; and many shall rejoice at his birth. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother’s womb. And many of the children of Israel shall he turn to the Lord their God. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. Luke 1:11–19.
I przyszedł mu się ukazać anioł Pański, stojący po prawej stronie ołtarza kadzenia. A gdy Zachariasz go ujrzał, zatrwożył się i padł na niego strach. Lecz anioł rzekł do niego: Nie bój się, Zachariaszu, albowiem twoja modlitwa została wysłuchana; a twoja żona Elżbieta urodzi ci syna i nadasz mu imię Jan. I będzie ci radością i weselem, a wielu będzie się radować z jego narodzenia. Albowiem będzie wielki przed Panem; i wina ani mocnego napoju pić nie będzie, i już w łonie matki swojej będzie napełniony Duchem Świętym. I wielu z synów Izraela nawróci do Pana, Boga ich. I pójdzie przed Nim w duchu i mocy Eliasza, aby zwrócić serca ojców ku dzieciom, a nieposłusznych ku mądrości sprawiedliwych; aby przygotować Panu lud gotowy. I rzekł Zachariasz do anioła: Po czym to poznam? Gdyż jestem człowiekiem starym, a moja żona jest w podeszłym wieku. A anioł, odpowiadając, rzekł do niego: Jam jest Gabriel, który stoję przed obliczem Boga; i zostałem posłany, aby mówić do ciebie i zwiastować ci tę radosną nowinę. Łukasza 1:11–19.
Zacharias doubted that the message of the Elijah to come would be fulfilled.
ਜ਼ਖ਼ਰਿਆਹ ਨੇ ਸੰਦੇਹ ਕੀਤਾ ਕਿ ਆਉਣ ਵਾਲੇ ਇਲਿਆਹ ਦਾ ਸੰਦੇਸ਼ ਪੂਰਾ ਹੋਵੇਗਾ।
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Iată, vă voi trimite pe prorocul Ilie înainte de venirea zilei celei mari și înfricoșătoare a Domnului. El va întoarce inima părinților spre copii și inima copiilor spre părinții lor, ca nu cumva, la venirea Mea, să lovesc țara cu blestem. Maleahi 4:5, 6.
Sister White, in the context of Ezekiel’s sealing of chapter nine, identifies why the leadership of the Laodicean Seventh-day Adventist church were typified by Zacharias’ unbelief.
Sora White, în contextul sigilării din Ezechiel, capitolul nouă, identifică motivul pentru care conducerea bisericii Laodiceene a Adventiștilor de Ziua a Șaptea a fost preînchipuită prin necredința lui Zaharia.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
Cei care nu se simt întristați de propria lor decădere spirituală și nici nu jelesc pentru păcatele altora vor fi lăsați fără sigiliul lui Dumnezeu. Domnul le dă poruncă solilor Săi, oamenilor cu arme de nimicire în mâini: „Mergeți după el prin cetate și loviți: ochiul vostru să nu cruțe și să n-aveți milă; ucideți cu desăvârșire bătrâni și tineri, fecioare și copilași, și femei; dar să nu vă apropiați de niciun om asupra căruia este semnul; și începeți de la locașul Meu cel sfânt. Atunci au început cu bătrânii care erau înaintea Casei.”
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.
“Căci aici vedem că biserica — sanctuarul Domnului — a fost cea dintâi care a simțit lovitura mâniei lui Dumnezeu. Bătrânii, aceia cărora Dumnezeu le dăduse o mare lumină și care stătuseră ca păzitori ai intereselor spirituale ale poporului, își trădaseră încredințarea. Ei luaseră poziția că nu trebuie să așteptăm minuni și nici manifestarea vădită a puterii lui Dumnezeu ca în zilele de odinioară. Vremurile s-au schimbat. Aceste cuvinte le întăresc necredința, iar ei spun: Domnul nu va face nici bine, nici rău. El este prea milostiv ca să-Și cerceteze poporul cu judecată. Astfel, «Pace și liniște» este strigătul unor oameni care nu-și vor mai înălța niciodată glasul ca o trâmbiță, pentru a arăta poporului lui Dumnezeu fărădelegile lui și casei lui Iacov păcatele ei. Acești câini muți, care nu voiau să latre, sunt cei care simt dreapta răzbunare a unui Dumnezeu ofensat. Bărbați, fecioare și copilași pier împreună.” Testimonies, volumul 5, 211.
Zacharias doubted the message of the third angel, which is the Elijah message that repeats the history of John the Baptist as well as the history of William Miller.
زکریا به پیام فرشتهٔ سوم شک کرد؛ همان پیامِ ایلیا که تاریخِ یحییِ تعمیددهنده را، و نیز تاریخِ ویلیام میلر را، تکرار میکند.
Five Months
Cinco Meses
Elisabeth hid her pregnancy for five months.
Elisabet escondió su embarazo durante cinco meses.
And after those days his wife Elisabeth conceived, and hid herself five months, saying, Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men. And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth. Luke 1:24–26.
И след оние дни жена му Елисавета зачена и се криеше пет месеци, велејќи: Така ми направи Господ во дните кога погледна на мене, за да го отстрани мојот срам меѓу луѓето. А во шестиот месец ангелот Гаврил беше испратен од Бога во град галилејски, по име Назарет. Лука 1:24–26.
Zacharias was of the eighth course of priests, aligning with the circumcision of his son John on the eighth day, when Zacharias would again speak. He and his son John represent the eight souls who were on Noah’s ark, who were hid from the death brought by the flood waters for five months, or one hundred and fifty days. The one hundred and fifty days of the pregnancy and the flood waters align with the two periods of five months in Revelation nine.
Zacarías pertenecía al octavo turno de los sacerdotes, en consonancia con la circuncisión de su hijo Juan al octavo día, cuando Zacarías volvería a hablar. Él y su hijo Juan representan las ocho almas que estaban en el arca de Noé, las cuales fueron preservadas de la muerte traída por las aguas del diluvio durante cinco meses, o ciento cincuenta días. Los ciento cincuenta días del embarazo y de las aguas del diluvio se corresponden con los dos períodos de cinco meses de Apocalipsis 9.
Zacharias and his son John also represent when the seventh church of Laodicea transitions unto the eighth church of Philadelphia. From Zacharias’ service during the eighth course unto his son John’s circumcision of the eighth day represents a prophetic period with the number eighth identifying the beginning and the ending. Within that prophetic period there is a five-month period representing a period of hiding.
സഖറിയാവും അവന്റെ മകനായ യോഹന്നാനും ഏഴാമത്തെ സഭയായ ലവൊദിക്കേയ സഭ എട്ടാമത്തെ സഭയായ ഫിലദെൽഫിയ സഭയിലേക്കു മാറുന്ന സമയത്തെയും പ്രതിനിധീകരിക്കുന്നു. സഖറിയാവിന്റെ എട്ടാമത്തെ ക്രമത്തിലുള്ള ശുശ്രൂഷ മുതൽ അവന്റെ മകനായ യോഹന്നാന്റെ എട്ടാം ദിവസത്തിലെ പരിച്ഛേദനം വരെ, സംഖ്യയായ എട്ട് ആരംഭത്തെയും അവസാനത്തെയും നിർദ്ദേശിക്കുന്ന ഒരു പ്രവാചകകാലഘട്ടത്തെ പ്രതിനിധീകരിക്കുന്നു. ആ പ്രവാചകകാലഘട്ടത്തിനുള്ളിൽ ഒളിവിന്റെ ഒരു കാലത്തെ പ്രതിനിധീകരിക്കുന്ന അഞ്ചുമാസത്തെ ഒരു കാലഘട്ടമുണ്ട്.
The “speaking” of prophecy identifies the soon-coming Sunday law, so Zacharias speaks at the Sunday law, when his son is sealed, as represented by the act of circumcision. In that history, prior to the Sunday law when Zacharias speaks, at the end of five months, in the sixth month Mary visits Elisabeth and the Holy Spirit anoints Elisabeth, who as a woman represents the anointing of God’s church four months in advance of the soon-coming Sunday law.
“” խոսելը նույնականացնում է շուտով եկող Կիրակնօրյա օրենքը, ուստի Զաքարիան խոսում է Կիրակնօրյա օրենքի ժամանակ, երբ նրա որդին կնքվում է, ինչպես ներկայացված է թլփատության արարքով։ Այդ պատմության մեջ, Կիրակնօրյա օրենքից առաջ, երբ Զաքարիան խոսում է, հինգ ամիսների ավարտին, վեցերորդ ամսում Մարիամը այցելում է Եղիսաբեթին, և Սուրբ Հոգին օծում է Եղիսաբեթին, որը, որպես կին, ներկայացնում է Աստծո եկեղեցու օծումը՝ շուտով եկող Կիրակնօրյա օրենքից չորս ամիս առաջ։
And Mary arose in those days, and went into the hill country with haste, into a city of Juda; And entered into the house of Zacharias, and saluted Elisabeth. And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me? For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord. Luke 1:39–45.
Și Maria s-a sculat în zilele acelea și s-a dus în grabă în ținutul muntos, într-o cetate a lui Iuda; și a intrat în casa lui Zaharia și a salutat-o pe Elisabeta. Și s-a întâmplat că, atunci când Elisabeta a auzit salutarea Mariei, pruncul a săltat în pântecele ei; și Elisabeta s-a umplut de Duhul Sfânt. Și a strigat cu glas tare și a zis: Binecuvântată ești tu între femei și binecuvântat este rodul pântecelui tău. Și de unde îmi este mie aceasta, ca mama Domnului meu să vină la mine? Căci, iată, de îndată ce glasul salutării tale a răsunat în urechile mele, pruncul a săltat de bucurie în pântecele meu. Și fericită este aceea care a crezut, pentru că va fi împlinire a celor ce i-au fost spuse din partea Domnului. Luca 1:39–45.
At the end of five months, Elisabeth spoke to Mary “with a loud voice,” praising Mary’s belief in Gabriel’s message, which in the latter days is the third angel’s message. Elisabeth’s husband Zacharias had disbelieved, but not Mary. Mary heard the message of Gabriel five months after Zacharias, so her belief in the third angel is marked as arriving after the hidden message of five month’s was revealed. The hidden message of five months in the latter days is the first five months of Revelation nine verse five. Mary represents the church of the latter days that accepts the third angel’s message, which includes a special unsealing of five months just before the speaking of the soon-coming Sunday law arrives roughly four months later.
I leʻuga o masina e lima, na fetalai ai Elisapeta iā Maria “i le leo tele,” ma vivii atu i le faatuatua o Maria i le feʻau a Kaperielu, lea i aso e gata ai o le feʻau lea a le agelu lona tolu. Sa lē talitonu le tane a Elisapeta, o Sakaria, ae e lē o Maria. Na faalogo Maria i le feʻau a Kaperielu i masina e lima talu ona faalogo Sakaria, o lea ua faailogaina ai lona talitonu i le agelu lona tolu o se mea ua oo mai ina ua mavae le faaaliga mai o le feʻau lilo o masina e lima. O le feʻau lilo o masina e lima i aso e gata ai o masina muamua ia e lima o le Faaaliga iva fuaiupu e lima. O Maria e fai ma sui o le ekalesia o aso e gata ai lea e talia le feʻau a le agelu lona tolu, lea e aofia ai se tatalaina faapitoa o masina e lima a o leʻi oo mai le faalauiloaina o le tulafono o le Aso Sa ua lata mai, pe tusa ma le fā masina mulimuli ane.
At the waymarks of Mary’s visit the movement of the first and second angels, represented by Zacharias and Elisabeth connects with the movement of the third angel represented by Mary and Joseph. Zacharias represents an official from a church that disbelieved the third angel’s message and Joseph the carpenter, represents a movement represented by self-supporting work. Adventism ends as it began, and it began as a movement, not an organized church structure. The movement of the one hundred and forty-four thousand represented by Joseph, Mary and Christ are direct relatives of the Millerite movement represented by Zacharias, Elisabeth and John, and the disbelief of 1863 is represented by Zacharias. 1863 represents disbelief of the first and second angel’s messages and the movement of the third angel represents the faith of Mary.
En los hitos de la visita de María, el movimiento del primero y del segundo ángeles, representado por Zacarías y Elisabet, se vincula con el movimiento del tercer ángel, representado por María y José. Zacarías representa a un oficial de una iglesia que no creyó el mensaje del tercer ángel; y José, el carpintero, representa un movimiento caracterizado por la obra de sostén propio. El adventismo termina como comenzó, y comenzó como un movimiento, no como una estructura eclesiástica organizada. El movimiento de los ciento cuarenta y cuatro mil, representado por José, María y Cristo, es pariente directo del movimiento millerita, representado por Zacarías, Elisabet y Juan; y la incredulidad de 1863 está representada por Zacarías. 1863 representa la incredulidad respecto de los mensajes del primero y del segundo ángeles, y el movimiento del tercer ángel representa la fe de María.
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, ‘Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’ This message seemed to be an addition to the third message, joining it as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon and calling upon God’s people to come out of her that they might escape her fearful doom.” Early Writings, 277.
“Ángeles fueron enviados para ayudar al ángel poderoso que descendía del cielo, y oí voces que parecían resonar por todas partes: ‘Salid de ella, pueblo mío, para que no seáis partícipes de sus pecados, ni recibáis parte de sus plagas. Porque sus pecados han llegado hasta el cielo, y Dios se ha acordado de sus iniquidades.’ Este mensaje parecía ser una adición al tercer mensaje, uniéndose a él como el clamor de medianoche se unió al mensaje del segundo ángel en 1844. La gloria de Dios reposó sobre los santos pacientes y expectantes, y ellos dieron sin temor la última solemne amonestación, proclamando la caída de Babilonia y llamando al pueblo de Dios a salir de ella para que pudiera escapar de su espantoso destino.” Primeros Escritos, 277.
The joining together of two messages is represented by Mary visiting Elisabeth, and that point arrived when the hidden five months is revealed. That point is where two prophecies join and are proclaimed together. One was proclaimed by Elisabeth and the other by Mary. The joining of two messages identifies when the midnight cry joins the message of the second angel, and that occurred in Millerite history at the Exeter camp meeting.
Îmbinarea a două mesaje este reprezentată prin vizita Mariei la Elisabeta, iar acel moment a sosit atunci când cele cinci luni ascunse sunt descoperite. Acela este punctul în care două profeții se unesc și sunt proclamate împreună. Una a fost proclamată de Elisabeta, iar cealaltă de Maria. Unirea a două mesaje identifică momentul când strigătul de la miezul nopții se unește cu solia îngerului al doilea, iar aceasta a avut loc în istoria millerită, la adunarea de tabără de la Exeter.
After Elisabeth and then Mary gave their proclamations, “Mary abode with her about three months, and returned to her own house.” Luke 1:56. The sixty-six day period from Exeter unto October 22, 1844 is represented by those four months, which concluded at the soon-coming Sunday law, when Zacharias spoke. The four months represent the period of the proclamation of the message of the midnight cry, which arrives after the message of the five hidden months.
봇વાદ와 이어서 마리아가 그들의 선포를 한 후에, “마리아가 석 달쯤 함께 있다가 자기 집으로 돌아가니라.” 누가복음 1:56. 엑서터로부터 1844년 10월 22일까지의 육십육 일의 기간은 그 넉 달로 표상되며, 그 기간은 스가랴가 말하였을 때, 곧 임박한 일요일 법에서 끝이 난다. 그 넉 달은 다섯 숨은 달의 기별 이후에 이르는 자정 부르짖음의 기별이 선포되는 기간을 나타낸다.
The two messages in Millerite history were the first and second angels, and the first angel’s message was empowered by the fulfillment of a time prophecy that began with a period of five months, which was partially hidden until ten days before its fulfillment on August 11, 1840, as set forth by Josiah Litch. The empowerment of the second angel’s message was the correction of the incorrect prediction of 1843, that took place at the Exeter camp meeting, as set forth by Samuel Snow.
Cele două solii din istoria millerită au fost prima și a doua solie îngerească, iar prima solie îngerească a fost întărită prin împlinirea unei profeții de timp care a început cu o perioadă de cinci luni, care a fost parțial ascunsă până cu zece zile înainte de împlinirea ei, la 11 august 1840, așa cum a fost prezentată de Josiah Litch. Întărirea celei de-a doua solii îngerești a fost corectarea predicției greșite din 1843, care a avut loc la adunarea de tabără de la Exeter, așa cum a fost prezentată de Samuel Snow.
The proclamation of the twofold message of the midnight cry is represented as a short period before the door closed, which in the story of Noah opened up a five month period that concluded with the ark sitting atop mount Ararat. The period of the proclamation of the midnight cry comes after the unsealing of the hidden five months, which came ten days before August 11, 1840 and it also came after the Lord removed His hand from the figures He had covered upon the 1843 chart. The ten days of August 1 to 11, align with the sixty-six days of Exeter to October 22, 1844, and the twofold witness identifies that the unsealing of a hidden five months, accompanied with the correction of the incorrect proclamation that produced the first disappointment, and it occurs when Mary meets and greets Elisabeth in the sixth month.
การประกาศสารสองประการแห่งเสียงร้องเวลาเที่ยงคืนถูกแสดงให้เห็นว่าเป็นช่วงเวลาสั้น ๆ ก่อนที่ประตูจะปิด ซึ่งในเรื่องของโนอาห์ได้เปิดออกเป็นช่วงเวลาห้าเดือน อันสิ้นสุดลงเมื่อเรือนาวาได้ไปตั้งอยู่บนยอดภูเขาอารารัต ช่วงเวลาแห่งการประกาศเสียงร้องเวลาเที่ยงคืนเกิดขึ้นภายหลังการเปิดผนึกห้าเดือนที่ซ่อนไว้ ซึ่งเกิดขึ้นสิบวันก่อนวันที่ 11 สิงหาคม ค.ศ. 1840 และยังเกิดขึ้นภายหลังที่องค์พระผู้เป็นเจ้าทรงยกพระหัตถ์ของพระองค์ออกจากตัวเลขทั้งหลายที่พระองค์ได้ทรงปกคลุมไว้บนแผนภูมิปี 1843 อีกด้วย ระยะสิบวันตั้งแต่วันที่ 1 ถึง 11 สิงหาคมสอดคล้องกับหกสิบหกวันนับจากเอ็กซีเตอร์ถึงวันที่ 22 ตุลาคม ค.ศ. 1844 และพยานสองประการนี้ชี้ให้เห็นถึงการเปิดผนึกห้าเดือนที่ซ่อนไว้ ซึ่งมาพร้อมกับการแก้ไขคำประกาศที่คลาดเคลื่อนซึ่งก่อให้เกิดความผิดหวังครั้งแรก และเหตุการณ์นี้เกิดขึ้นเมื่อมารีย์ไปพบและทักทายเอลีซาเบธในเดือนที่หก
At the Sunday law, the United States speaks as a dragon, the ass of Islam speaks, and the vision of Habakkuk speaks through the mouth of Jeremiah, Zacharias and Ezekiel. At the Sunday law Ezekiel is a sign, thus representing the ensign that is lifted up at the Sunday law. Two of the nine references of the word ‘sign’ in Ezekiel identify the “sabbaths” as the sign of the sanctification representing the combination of Divinity with humanity.
Nge mbekulo yomthetho weCawe, iUnited States ithetha njengerhanyazela, i-esile yobuSilamsi ithetha, yaye umbono kaHabakuki uthetha ngomlomo kaYeremiya, kaZekariya, nokaHezekile. Nge mbekulo yomthetho weCawe uHezekile uluphawu, ngaloo ndlela emela umqondiso ophakanyiswayo nge mbekulo yomthetho weCawe. Ezimbini kwezisithoba iimbekiselo zegama elithi “uphawu” kuHezekile zichaza “iiSabatha” njengophawu lokungcwaliswa olumela ukudityaniswa kobuThixo nobuntu.
But I wrought for my name’s sake, that it should not be polluted before the heathen, among whom they were, in whose sight I made myself known unto them, in bringing them forth out of the land of Egypt. Wherefore I caused them to go forth out of the land of Egypt, and brought them into the wilderness. And I gave them my statutes, and shewed them my judgments, which if a man do, he shall even live in them.
그러나 나는 내 이름을 위하여 행하였나니, 그들이 그 가운데 있던 이방 사람들의 눈앞에서 내 이름이 더럽혀지지 않게 하려 함이라. 내가 그들의 목전에서 나를 그들에게 알리고, 그들을 이집트 땅에서 인도하여 내었느니라. 그러므로 내가 그들로 이집트 땅에서 나오게 하여 광야로 들어가게 하였고, 또 내 율례를 그들에게 주며 내 규례를 그들에게 보였나니, 사람이 이를 행하면 그 가운데에서 살리라.
Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them. But the house of Israel rebelled against me in the wilderness: they walked not in my statutes, and they despised my judgments, which if a man do, he shall even live in them; and my sabbaths they greatly polluted: then I said, I would pour out my fury upon them in the wilderness, to consume them. But I wrought for my name’s sake, that it should not be polluted before the heathen, in whose sight I brought them out. Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands; Because they despised my judgments, and walked not in my statutes, but polluted my sabbaths: for their heart went after their idols. Nevertheless mine eye spared them from destroying them, neither did I make an end of them in the wilderness. But I said unto their children in the wilderness, Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their idols: I am the Lord your God; walk in my statutes, and keep my judgments, and do them; And hallow my sabbaths; and they shall be a sign between me and you, that ye may know that I am the Lord your God. Ezekiel 20:9–20.
そしてまた、わたしは彼らにわたしの安息日を与えた。これは、わたしと彼らとの間のしるしとなるためであり、わたしが彼らを聖別する主であることを、彼らが知るためであった。ところが、イスラエルの家は荒野でわたしに背いた。彼らはわたしのおきてに歩まず、わたしのさばきを退けた。これを行う人は、それによって生きるのである。彼らはまた、わたしの安息日を大いに汚した。そこでわたしは、荒野で彼らの上にわたしの憤りを注ぎ出し、彼らを滅ぼし尽くそうと言った。しかし、わたしはわが名のゆえに行った。すなわち、わたしが彼らを導き出したその異邦の民の目の前で、わが名が汚されないためであった。それでもなお、わたしは荒野で彼らに向かって手を挙げ、わたしが彼らに与えた、乳と蜜の流れる地、すべての国々の誉れであるその地に、彼らを導き入れないと誓った。彼らがわたしのさばきを退け、わたしのおきてに歩まず、わたしの安息日を汚したからである。彼らの心がその偶像に従っていたからである。それでもなお、わたしの目は彼らを惜しみ、彼らを滅ぼさず、荒野で彼らを絶ち尽くすことはしなかった。しかし、わたしは荒野でその子らに言った。あなたがたの父祖のおきてに歩んではならない。そのさばきを守ってはならない。その偶像によって身を汚してはならない。わたしはあなたがたの神、主である。わたしのおきてに歩み、わたしのさばきを守ってこれを行え。また、わたしの安息日を聖なるものとせよ。それは、わたしとあなたがたとの間のしるしとなり、あなたがたが、わたしがあなたがたの神、主であることを知るためである。エゼキエル 20:9–20。
Ezekiel represents the ensign of the one hundred and forty-four thousand, and the sign of Divinity combined with humanity is the Lord’s “sabbaths.” Ezekiel is the sign at the beginning of the siege and he is the sign at the destruction of Jerusalem, when he is lifted up as an ensign. At the beginning of the siege, those who refuse to see and hear, who desecrate His “sabbaths”, are also a sign.
Hesekiel stellt das Feldzeichen der Hundertvierundvierzigtausend dar, und das Zeichen der mit der Menschheit vereinten Göttlichkeit sind die „Sabbate“ des Herrn. Hesekiel ist das Zeichen zu Beginn der Belagerung, und er ist das Zeichen bei der Zerstörung Jerusalems, wenn er als Feldzeichen emporgehoben wird. Zu Beginn der Belagerung sind auch jene, die sich weigern zu sehen und zu hören und die seine „Sabbate“ entweihen, ein Zeichen.
Then came certain of the elders of Israel unto me, and sat before me. And the word of the Lord came unto me, saying, Son of man, these men have set up their idols in their heart, and put the stumblingblock of their iniquity before their face: should I be enquired of at all by them? Therefore speak unto them, and say unto them, Thus saith the Lord God; Every man of the house of Israel that setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to the prophet; I the Lord will answer him that cometh according to the multitude of his idols; That I may take the house of Israel in their own heart, because they are all estranged from me through their idols.
Y vinieron a mí algunos de los ancianos de Israel, y se sentaron delante de mí. Y vino a mí palabra de Jehová, diciendo: Hijo de hombre, estos hombres han levantado sus ídolos en su corazón, y han puesto delante de su rostro el tropiezo de su maldad; ¿he de ser yo en modo alguno consultado por ellos? Por tanto, háblales, y diles: Así ha dicho Jehová el Señor: Cualquier hombre de la casa de Israel que haya levantado sus ídolos en su corazón, y haya puesto delante de su rostro el tropiezo de su maldad, y viniere al profeta, yo Jehová le responderé conforme a la multitud de sus ídolos; para prender a la casa de Israel en su propio corazón, porque todos se han apartado de mí por causa de sus ídolos.
Therefore say unto the house of Israel, Thus saith the Lord God; Repent, and turn yourselves from your idols; and turn away your faces from all your abominations. For every one of the house of Israel, or of the stranger that sojourneth in Israel, which separateth himself from me, and setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to a prophet to enquire of him concerning me; I the Lord will answer him by myself: And I will set my face against that man, and will make him a sign and a proverb, and I will cut him off from the midst of my people; and ye shall know that I am the Lord. And if the prophet be deceived when he hath spoken a thing, I the Lord have deceived that prophet, and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel. And they shall bear the punishment of their iniquity: the punishment of the prophet shall be even as the punishment of him that seeketh unto him; That the house of Israel may go no more astray from me, neither be polluted any more with all their transgressions; but that they may be my people, and I may be their God, saith the Lord God. Ezekiel 14:1–11.
Por tanto, di a la casa de Israel: Así ha dicho el Señor Dios: Arrepentíos, y volveos de vuestros ídolos; y apartad vuestros rostros de todas vuestras abominaciones. Porque cualquiera de la casa de Israel, o de los extranjeros que moran en Israel, que se apartare de mí, y pusiere sus ídolos en su corazón, y colocare delante de su rostro el tropiezo de su maldad, y viniere al profeta para consultar por medio de él acerca de mí, yo, el Señor, le responderé por mí mismo. Y pondré mi rostro contra aquel hombre, y le convertiré en señal y en proverbio, y lo cortaré de en medio de mi pueblo; y sabréis que yo soy el Señor. Y si el profeta fuere engañado y hablare palabra, yo, el Señor, he engañado a ese profeta; y extenderé mi mano contra él, y lo destruiré de en medio de mi pueblo Israel. Y llevarán el castigo de su maldad: el castigo del profeta será como el castigo del que consulta por medio de él; para que la casa de Israel no se desvíe más de en pos de mí, ni se contamine más con todas sus transgresiones; sino para que me sean por pueblo, y yo les sea por Dios, dice el Señor Dios. Ezequiel 14:1–11.
At Nashville, those within the Laodicean Seventh-day Adventist church who disbelieved as did Zacharias; who had “taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days,” as represented by 1840 unto 1844 will be confronted by those outside of Adventism as to why they failed to give warning. They become the “sign” of the false peace and safety message, which marks the separation of the wise and foolish as represented by the two opposing tents at the Exeter camp meeting. They bear a “sign” of idolatry and rebellion, while Ezekiel bears the true prophetic warning message. At the end of the siege, when Jerusalem is destroyed, representing the Sunday law, the sign of rebellion is the mark of the beast and the sign of obedience is the seal of God.
Дар Нашвилл, онҳо дар калисои Лаодикиягии Адвентистони Рӯзи Ҳафтум, ки мисли Закарё бовар накарданд; ки «мавқеъро ишғол карда буданд, ки ба мо лозим нест мӯъҷизаҳо ва зоҳиршавии намоёни қудрати Худоро мисли рӯзҳои пешин интизор бошем», чунон ки аз ҷониби солҳои 1840 то 1844 намояндагӣ мешавад, аз ҷониби онҳое ки берун аз адвентизм ҳастанд, рӯ ба рӯ хоҳанд шуд, ки чаро онҳо ҳушдор надоданд. Онҳо «аломати» паёми бардурӯғи сулҳ ва амният мегарданд, ки ҷудо шудани хирадмандон ва аблаҳонро нишон медиҳад, чунон ки дар ду хаймаи муқобили ҳам дар маҷлиси урдугоҳии Экзетер намояндагӣ шудааст. Онҳо «аломати» бутпарастӣ ва исёнро бар худ доранд, дар ҳоле ки Ҳизқиёл паёми ҳақиқии ҳушдори нубувватиро мебарад. Дар анҷоми муҳосира, вақте ки Ерусалим хароб мегардад, ки рамзи қонуни якшанбе мебошад, аломати исён нишони ҳайвон аст ва аломати итоат муҳри Худост.
Probation is fully closed for Adventism at the Sunday law, and there is a sign of the righteous and the wicked that are there marked. The close of probation at the soon-coming Sunday law typifies the close of probation when Michael stands up, and there the sign of the death of the multitudes is represented by Gog and Magog.
La probation est entièrement close pour l’adventisme au moment de la loi dominicale, et il y a là un signe des justes et des méchants qui y sont marqués. La clôture de la probation lors de la loi dominicale imminente typifie la clôture de la probation lorsque Michel se lève, et là le signe de la mort des multitudes est représenté par Gog et Magog.
And the passengers that pass through the land, when any seeth a man’s bone, then shall he set up a sign by it, till the buriers have buried it in the valley of Hamongog. And also the name of the city shall be Hamonah. Thus shall they cleanse the land. Ezekiel 39:15, 16.
Și cei ce vor trece prin țară, când va vedea cineva osul unui om, atunci va ridica lângă el un semn, până când groparii îl vor îngropa în valea Hamon-Gog. Și numele cetății va fi, de asemenea, Hamona. Astfel vor curăți țara. Ezechiel 39:15, 16.
The sign of the covenant is identified in chapter thirty-seven of Ezekiel where the valley of dead bones is brought to life and the two sticks are joined. The bones are brought to life by a message of Islam, represented as the four winds, thus typifying August 11, 1840. The two sticks are combined into one, thus representing the joining of the message of the second angel with the message of the midnight cry. The bones are the empowerment of the first angel and the two sticks are the empowerment of the second angel. Thereafter God’s people are His latter day chosen covenant people, represented by John, as one hundred and forty-four thousand.
జెకీయేలు గ్రంథము ముప్పత్తి ఏడవ అధ్యాయములో చనిపోయిన ఎముకల లోయకు ప్రాణము వచ్చి, రెండు కర్రలు ఏకముగా కలుపబడిన చోట, నిబంధన యొక్క సూచన గుర్తించబడుతుంది. ఆ ఎముకలకు ఇస్లాం సందేశముచేత ప్రాణము కలుగుతుంది; అది నాలుగు గాలులచే సూచించబడినది; ఈ విధంగా అది 1840 ఆగస్టు 11ను ప్రతిరూపంగా చూపిస్తుంది. ఆ రెండు కర్రలు ఒక్కటిగా కలుపబడును; ఈ విధంగా అది రెండవ దూత యొక్క సందేశము అర్థరాత్రి మొర యొక్క సందేశముతో ఏకమగుటను సూచిస్తుంది. ఎముకలు మొదటి దూత యొక్క శక్తినిచ్చుటను సూచించును; రెండు కర్రలు రెండవ దూత యొక్క శక్తినిచ్చుటను సూచించును. ఆ తరువాత దేవుని ప్రజలు, యోహాను చేత సూచించబడినట్లుగా, నూట నలభై నాలుగు వేలమందిగా, ఆయన అంత్యదినములలో ఎన్నుకోబడిన నిబంధన ప్రజలై యుండుదురు.
Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:26–28.
Além disso, farei com eles uma aliança de paz; será com eles uma aliança eterna; e os estabelecerei, e os multiplicarei, e porei o meu santuário no meio deles para sempre. O meu tabernáculo também estará com eles; sim, eu serei o seu Deus, e eles serão o meu povo. E os gentios saberão que eu, o Senhor, santifico a Israel, quando o meu santuário estiver no meio deles para sempre. Ezequiel 37:26–28.
The combination of Divinity and humanity is represented in a variety of ways within God’s Word, and one illustration is when the “citadel of the soul” that is located within a human being's higher nature is attached to the citadel of God’s sanctuary. When the heavenly throne room that represents God’s citadel is joined with the citadel of a human being’s higher nature, God’s people are “sanctified” and He dwells “in the midst of them for evermore.”
Gabinete ya Bonzambe mpe bomoto emonisami na lolenge ndenge na kati ya Liloba ya Nzambe, mpe elilingi moko ezali ntango “ndako makasi ya molimo” oyo ezwami na kati ya ezaleli ya likolo ya moto ekangami na ndako makasi ya esika mosantu ya Nzambe. Ntango ndako ya kiti ya bokonzi ya likoló, oyo emonisi ndako makasi ya Nzambe, esangani na ndako makasi ya ezaleli ya likolo ya moto, bato ya Nzambe “babulisami,” mpe Afandi “na katikati na bango mpo na libela na libela.”
After chapter thirty-seven Ezekiel sets forth the chapters thirty-eight and thirty-nine, where he addresses Gog and Magog as symbols of the confederacy of mankind who are outside of God’s chosen covenant people. In chapter forty, the covenant people of chapter thirty-seven are represented as a temple that fills the whole earth. Chapters thirty-eight to forty represent the rising up of God’s covenant people in the latter days, as represented by the numbers 38 and 40.
Po tridset i sedmoy glavy Iezekiil izlagaet tridset vosmuyu i tridset devyatuyu glavy, v kotorykh on obrashchaetsya k Gogu i Magogu kak k simvolam soyuza chelovechestva, nakhodyashchegosya vne izbrannogo zavetnogo naroda Bozhiya. V sorokovoy glave zavetnyy narod tridset i sedmoy glavy predstavlen kak khram, napolnyayushchiy vsyu zemlyu. Tridset vosmaya po sorokovuyu glavy predstavljayut vosstanie zavetnogo naroda Bozhiya v poslednie dni, kak eto oboznacheno chislami 38 i 40.
We will continue these things in the next article.
Vom continua aceste lucruri în articolul următor.