Ezekiel represents those who have had a work of instruction accomplished for them by the Lion of the tribe of Judah, and His basic instruction is “line upon line.”
Hezekieli anaimirira awo ntchito ya chiphunzitso yawachitikira mwa Mkango wa fuko la Yuda, ndipo chiphunzitso chake choyambirira ndi “mzere pa mzere.”
To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:12, 13.
Kwa avo vakati, Ichi ndicho kuzorora kwamungazorodza nako vakaneta; uye ichi ndicho kuzorodzwa; asi ivo havana kuda kunzwa. Asi shoko raJehovha rakava kwavari murayiro pamusoro pomurayiro, murayiro pamusoro pomurayiro; mutsetse pamusoro pomutsetse, mutsetse pamusoro pomutsetse; pano zvishoma, apo zvishoma; kuti vaende, vagogumbukira shure, vaputswe, vateywe, uye vabatwe. Isaya 28:12, 13.
Currently the Lion of the tribe of Judah is opening up the book of Ezekiel. We are informed that Ezekiel is a priest in the thirtieth year, whether “thirty” represents his symbolic age as a priest, or the thirtieth year in the prophetic line that began at Josiah’s Great Jubilee. The final priesthood of the latter days is the one hundred and forty-four thousand, and the ancient literal histories typify a symbolic history in the latter days.
Parizvino Shumba yorudzi rwaJudha iri kuzarura bhuku raEzekieri. Tinoudzwa kuti Ezekieri muprista mugore rechimakumi matatu, kungava kuti “makumi matatu” anomirira zera rake rokufananidzira somuprista, kana kuti gore rechimakumi matatu mumutsara wouporofita wakatanga paJubheri Guru raJosia. Uprista hwokupedzisira hwamazuva okupedzisira ndihwo vane zviuru zana namakumi mana nezvina, uye nhoroondo dzekare dzaiva dzechokwadi chaidzo dzinofananidzira nhoroondo yokufananidzira mumazuva okupedzisira.
But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. Isaiah 61:6.
Ngamene liyakubizwa ngekutsi Nibaphristi beNkhosi; bantfu bayakunibita ngekutsi Ningemadvodza emsebenti waNkulunkulu wetfu; niyakudla umnotfo wetive, futsi niyakutibonga ngenkhatimulo yato. Isaya 61:6.
Ezekiel is a symbol of God’s people in the latter days–the sacred history which every prophetic testimony identifies. That sacred history is the movement of the third angel, which was especially typified by the movement of the first angel in 1840. The movement of the first angel was the alpha angel of the three angels and the third is the omega angel. Ezekiel is therefore aligned with Peter in the sealing time of the one hundred and forty-four thousand. The symbolic history both Peter and Ezekiel are located at, is represented as the history Panium.
ហេសេគាលជានិមិត្តរូបនៃប្រជារាស្ត្ររបស់ព្រះនៅគ្រាចុងក្រោយ—គឺជាប្រវត្តិសាស្ត្រដ៏បរិសុទ្ធ ដែលសាក្សីទំនាយគ្រប់ប្រការសម្គាល់អះអាង។ ប្រវត្តិសាស្ត្រដ៏បរិសុទ្ធនោះ គឺជាចលនារបស់ទេវតាទីបី ដែលត្រូវបានធ្វើជាគំរូយ៉ាងពិសេសដោយចលនារបស់ទេវតាទីមួយ នៅឆ្នាំ 1840។ ចលនារបស់ទេវតាទីមួយ គឺជាទេវតាអាល់ហ្វានៃទេវតាទាំងបី ហើយទីបីគឺជាទេវតាអូមេហ្គា។ ដូច្នេះ ហេសេគាលត្រូវបានដាក់ឲ្យស្របជាមួយពេត្រុស ក្នុងពេលវេលានៃការបោះត្រាលើមួយសែនសែសិបបួនពាន់នាក់។ ប្រវត្តិសាស្ត្រនិមិត្តរូប ដែលទាំងពេត្រុស និងហេសេគាលស្ថិតនៅក្នុងនោះ ត្រូវបានតំណាងថាជាប្រវត្តិសាស្ត្រ Panium។
The Little Book
Le Buka la Gritik
Ezekiel takes the little book, as did John in Revelation ten.
Ezekieri anotora kabhuku kaduku, sezvakaitawo Johani muna Zvakazarurwa gumi.
But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–10, 3:1–3.
Asi iwe, mwanakomana womunhu, inzwa zvandinotaura kwauri; usava mupanduki seimba iyoyo inopanduka; zarura muromo wako, udye zvandinokupa. Zvino ndakati ndichitarira, tarira, ruoko rwakatumirwa kwandiri; uye, tarira, maiva nomupumburu webhuku maruri; akauwaridza pamberi pangu; uye wakanga wakanyorwa mukati nokunze; uye mairi maiva makanyorwa kuchema, nokuungudza, nenhamo. Zvakare akati kwandiri, Mwanakomana womunhu, idya zvaunowana; idya mupumburu uyu, uende undotaura kuimba yaIsraeri. Naizvozvo ndakazarura muromo wangu, akandipa kuti ndidye mupumburu uyo. Akati kwandiri, Mwanakomana womunhu, idzisa dumbu rako, ugutse ura hwako nomupumburu uyu wandinokupa. Ipapo ndakauidya; ukava mumuromo mangu sehuchi nokutapira. Ezekieri 2:8–10, 3:1–3.
In Revelation ten, John eats the little book, and the entire chapter represents the manifestation of the power of God from August 11, 1840 until October 22, 1844.
Mu Chivumbulutso chaputala 10, Yohane analya kabuku kakang’ono, ndipo chaputalacho chonse chikuyimira kuwonetseredwa kwa mphamvu ya Mulungu kuyambira pa Ogasiti 11, 1840 kufikira pa Okutobala 22, 1844.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
“Keletso e kopanang phatlalatsong ea molaetsa oa lengeloi la boraro e tla bonesa lefatše lohle ka khanya ea eona. Mona ho porofetiloe mosebetsi o pharalletseng lefatšeng lohle le o nang le matla a sa tloaelehang. Motsamao oa ho tla ha Morena oa lilemo tsa 1840–44 e ne e le pontšo e khanyang ea matla a Molimo; molaetsa oa lengeloi la pele o ile oa isoa seteisheneng se seng le se seng sa boromuoa lefatšeng, ’me linaheng tse ling ho ile ha e-ba le tjantjello e kholo ka ho fetisisa ea bolumeli e kileng ea bonoa naheng efe kapa efe ho tloha Phetohong ea lekholong la leshome le metso e tšeletseng la lilemo; empa tsena li tla fetoloa ke motsamao o matla tlas’a temošo ea ho qetela ea lengeloi la boraro.” The Great Controversy, 611.
Ezekiel is aligned with John in Chapter ten of Revelation, so Peter, John and Ezekiel stand together in their allotted place during the sealing time of the one hundred and forty-four thousand.
Ezekieri anowirirana na Johane muchitsauko chegumi chaZvakazarurwa, saka Petro, Johane naEzekieri vanomira pamwe chete panzvimbo yavakagoverwa panguva yokuiswa chisimbiso kwezana nezviuru makumi mana nezvina.
1840 to 1844 represents a four-year-period that began when the time prophecy that began with a one-hundred-and-fifty-year period on July 27, 1299. Those “five months” ended and joined with the time prophecy of three hundred ninety-one years and fifteen days that concluded on August 11, 1840, when the glorious manifestation of the power of God was manifested until October 22, 1844. Then the application of prophetic time ceased.
Ukusukela ngowe-1840 kuya kowe-1844 kumela isikhathi seminyaka emine esaqala lapho isiprofetho sesikhathi esasivuleka ngesikhathi seminyaka eyikhulu namashumi amahlanu ngoJulayi 27, 1299. Lezo “zinyanga ezinhlanu” zaphela zahlangana nesiprofetho sesikhathi seminyaka engamakhulu amathathu namashumi ayisishiyagalolunye nanye nezinsuku eziyishumi nanhlanu esaphela ngo-Agasti 11, 1840, lapho ukubonakaliswa okukhazimulayo kwamandla kaNkulunkulu kwabonakaliswa kwaze kwaba ngu-Okthoba 22, 1844. Khona-ke ukusetshenziswa kwesikhathi sesiprofetho kwaphela.
And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:6.
Akapika na Iye anorarama nokusingaperi-peri, akasika denga nezviri mariri, nenyika nezviri mairi, negungwa nezviri mariri, kuti nguva haichazovipo zvakare. Zvakazarurwa 10:6.
Prophetic time ended as a valid application of prophecy on October 22, 1844. Ezekiel, Peter and John each represent God’s wise virgins of the movement of the first and second angels and also the movement of the third angel.
Nguva yechiporofita yakaguma kuva kushandiswa kunobvumirwa kwechiporofita musi wa22 Gumiguru, 1844. Ezekieri, Petro, naJohane mumwe nomumwe anomiririra mhandara dzakachenjera dzaMwari dzeboka remutumwa wokutanga nowechipiri, uyewo reboka remutumwa wechitatu.
Visions
ਜ਼ਾਹਿਰਾਵਾਂ
The first ‘eleven’ chapters of Ezekiel present a series of “visions” as set forth in verse one of chapter one.
Likutu la sungula ra timhaka ta Ezekiele leri katsa tindzima ta khume na yin’we ri kombisa nxaxamelo wa “swivono,” hilaha swi vekiweke hakona eka ndzimana yo sungula ya ndzima yo sungula.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.
Ka namhla kwaze kwaba semnyakeni wamashumi amathathu, ngenyanga yesine, ngosuku lwesihlanu lwenyanga, ngisaphakathi kwabathunjiweyo ngasemfuleni iKhebari, amazulu avuleka, ngabona imibono kaNkulunkulu. Hezekeli 1:1.
The “visions” of the first eleven chapters was first given in chapter one by the river of Chebar, then it was enlarged upon in chapter three’s vision on the “plain” and then again in chapter eight’s vision at Jerusalem. The three locations of the river of Chebar, the plain and Jerusalem represent three visions that together make up one vision, which is the “visions” of verse one and of the first ‘eleven’ chapters.
“Maono” ya sura kumi na moja za kwanza yalitolewa kwanza katika sura ya kwanza kando ya mto Kebari, kisha yakapanuliwa katika ono la sura ya tatu kwenye “uwanda,” na tena katika ono la sura ya nane huko Yerusalemu. Maeneo hayo matatu—mto Kebari, uwanda, na Yerusalemu—yanawakilisha maono matatu ambayo kwa pamoja yanaunda ono moja, nalo ndilo “maono” ya mstari wa kwanza na ya sura “kumi na moja” za kwanza.
Jubilee
ਯੂਬਲੀ
Considering the thirtieth year as the thirtieth year of the Jubilee cycle that began at Josiah's famous Passover, and then ended on October 22, is easily supportable, for that particular line of sacred history is portrayed distinctly, line upon line with more than one witness. As an example; Passover represents the Spring feasts and the day of atonement represents the Fall feasts. Leviticus twenty-three is therefore aligned with the Jubilee cycle that began with Josiah. There are other lines that align with the history represented by king Josiah unto October 22, 573 BC. The historical fulfillment on October 22, 573 BC of a Jubilee year is supported by the historians.
Ukuthabatha unyaka wamashumi amathathu njengonyaka wamashumi amathathu womjikelezo weJubili owaqala ngePhasika elidumileyo likaYosiya, waza ke waphela ngomhla wama-22 ku-Oktobha, kulula ukuwuxhasa, kuba lowo mgca ukhethekileyo wembali engcwele ubonakaliswe ngokucacileyo, umgca phezu komgca, unengqina elingaphezu kwesinye. Njengomzekelo; iPhasika limela imithendeleko yasentwasahlobo, yaye umhla wokucamagushela umele imithendeleko yasekwindla. Ngoko ke iLevitikus amashumi amabini anesithathu iyangqamana nomjikelezo weJubili owaqala ngoYosiya. Kukho neminye imigca engqamana nembali emelwe nguKumkani uYosiya kude kuse kumhla wama-22 ku-Oktobha, 573 BC. Ukuzaliseka kwembali ngomhla wama-22 ku-Oktobha, 573 BC, konyaka weJubili kuxhaswa ngababhali-mbali.
The chronologists are generally comfortable with placing the day of atonement as October 22, 573 BC, and Josiah’s Great Passover in 622 BC, is also an accepted date by those biblical chronologists. The Passover, a symbol of the spring feasts, began a forty-nine-year Jubilee cycle, that ended at the symbol of the fall feasts on the day of atonement. The seven weeks of years that made up forty-nine years were the symbols of the Sabbath of the land.
Vanoongorori venhoroondo yenguva vanowanzobvumirana nekuisa zuva rekuyananisira pana Gumiguru 22, 573 BC, uye Paseka Huru yaJosia muna 622 BC, ririwo zuva rinogamuchirwa navanoongorori ivavo vezvinyorwa zveBhaibheri. Paseka, chiratidzo chemitambo yechirimo, yakatanga kutenderera kweJubheri kwemakore makumi mana nepfumbamwe, kwakaguma pachiratidzo chemitambo yematsutso pazuva rekuyananisira. Mavhiki manomwe emakore aiumba makore makumi mana nepfumbamwe akanga ari zviratidzo zveSabata yenyika.
“In every page, whether history, or precept, or prophecy, the Old Testament Scriptures are irradiated with the glory of the Son of God. So far as it was of divine institution, the entire system of Judaism was a compacted prophecy of the gospel. To Christ “give all the prophets witness.” Acts 10:43. From the promise given to Adam, down through the patriarchal line and the legal economy, heaven’s glorious light made plain the footsteps of the Redeemer. Seers beheld the Star of Bethlehem, the Shiloh to come, as future things swept before them in mysterious procession. In every sacrifice Christ’s death was shown. In every cloud of incense His righteousness ascended. By every jubilee trumpet His name was sounded. In the awful mystery of the holy of holies His glory dwelt.” The Desire of Ages, 211.
“Pada setiap halaman, baik sejarah, maupun ajaran, maupun nubuatan, Kitab-Kitab Perjanjian Lama diterangi oleh kemuliaan Putra Allah. Sejauh hal itu merupakan ketetapan ilahi, seluruh sistem Yudaisme adalah suatu nubuatan Injil yang tersusun padu. Tentang Kristus “semua nabi memberi kesaksian.” Kisah 10:43. Dari janji yang diberikan kepada Adam, terus melalui garis para leluhur dan tata hukum Taurat, terang mulia surga menjelaskan dengan nyata jejak-jejak Penebus. Para pelihat memandang Bintang Betlehem, Silo yang akan datang, ketika perkara-perkara masa depan melintas di hadapan mereka dalam arak-arakan yang penuh rahasia. Dalam setiap korban, kematian Kristus dinyatakan. Dalam setiap awan dupa, kebenaran-Nya naik. Oleh setiap sangkakala yubileum, nama-Nya dikumandangkan. Dalam misteri yang dahsyat dari ruang maha kudus, kemuliaan-Nya berdiam.” The Desire of Ages, 211.
Seventeen
ဆယ့်ခုနစ်
Zedekiah had been taken to Babylon when Jerusalem fell fourteen years before 573 BC. The Jewish historians identify the Jubilee cycle from Josiah in 622 to October 22, 573 as the 17th Jubilee cycle. The period from the battle of Raphia to the battle of Panium was seventeen years. Ptolemy, was the victor at the battle of Raphia, and he reigned as the king of the south for seventeen years. From the Edict of Milan until Constantine divided his empire in 330, was seventeen years. In the seventeenth Jubilee cycle Jerusalem was destroyed by Nebuchadnezzar.
Sedekiya akatorwa akaendeswa kuBhabhironi apo Jerusarema rakawa makore gumi namana asati asvika 573 BC. Vanyori venhoroondo vechiJudha vanozivisa kutenderera kweJubheri kubva kuna Josia muna 622 kusvika pana 22 Gumiguru, 573, sekutenderera kweJubheri kwechi17. Nguva kubva pahondo yeRaphia kusvika pahondo yePanium yaiva makore gumi namanomwe. Ptolemy ndiye akakunda pahondo yeRaphia, uye akatonga samambo wokumaodzanyemba kwemakore gumi namanomwe. Kubva paEdict of Milan kusvikira Constantine apatsanura umambo hwake muna 330, pakava nemakore gumi namanomwe. Mukutenderera kweJubheri kwechi17, Jerusarema rakaparadzwa naNebhukadhinezari.
For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim: Afterward shall the children of Israel return, and seek the Lord their God, and David their king; and shall fear the Lord and his goodness in the latter days. Hosea 3:4, 5.
Nokuti vana vaIsraeri vachagara mazuva mazhinji vasina mambo, vasina muchinda, vasina chibayiro, vasina mufananidzo, vasina efodhi, uye vasina matarafimi; shure kwaizvozvo vana vaIsraeri vachadzoka, vachitsvaka Jehovha Mwari wavo, naDhavhidhi mambo wavo; uye vachauya kuna Jehovha nokunamata nekutya, pamwe chete nokunaka kwake, pamazuva okupedzisira. Hosea 3:4, 5.
Hosea is addressing a subject that has direct bearing on the captivity of Zedekiah, though it also represents the beginning of captivity for the northern kingdom in 723 BC. The reason Hosea’s passage connects with Ezekiel’s testimony has to do with the rejection of God when Israel insisted on a human king. Israel’s desire to be ruled by a human king, rather than a Divine king is represented as “the pride of your power” in the judgment of "seven times" in Leviticus 26.
Hosea ari kutaura pamusoro penyaya ine chekuita zvakananga nokutapwa kwaZedekia, kunyange zvazvo ichimiririrawo kutanga kwokutapwa kwoushe hwokumusoro muna 723 BC. Chikonzero chinoita kuti ndima yaHosea ibatane neuchapupu hwaEzekieri chine chekuita nokurambwa kwaMwari apo Israeri yakatsungirira kuti ive namambo womunhu. Chishuwo chaIsraeri chokutongwa namambo womunhu, panzvimbo poMambo woUmwari, chinomiririrwa se“kuzvikudza kwesimba renyu” mukutongwa kwe“nguva nomwe” muna Revhitiko 26.
And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. Leviticus 26:18, 19.
Kandi ngati simudzandimverabe ngakhale zitatha zonsezi, pamenepo ndidzakulanga kasanu ndi kawiri koposa chifukwa cha machimo anu. Ndipo ndidzaphwanya kudzikuza kwa mphamvu yanu; ndipo ndidzachititsa kumwamba kwanu kukhala ngati chitsulo, ndi dziko lanu kukhala ngati mkuwa. Levitiko 26:18, 19.
The “pride of your power” represents Israel's desire to be like the world and have their own king. The removal of the king from the northern kingdom in 723 BC and then king Zedekiah’s of the southern kingdom’s captivity in 586 BC represents the breaking of the “pride” of ancient Israel, and pride precedes a fall. In Bible prophecy a “power” is a king or kingdom, and the pride of Israel in securing a human king marks the rejection of the theocracy and the Divine king.
“Kuzvikudza kwesimba renyu” kunomirira chishuwo chaIsraeri chokuda kufanana nenyika uye kuva namambo waro pacharo. Kubviswa kwamambo muumambo hwokumusoro muna 723 BC, uyezve kutapwa kwaMambo Zedhekia hweumambo hwokumaodzanyemba muna 586 BC, kunomirira kuputswa kwe“kuzvikudza” kwaIsraeri yekare, uye kuzvikudza kunotangira kuwa. Muuporofita hweBhaibheri, “simba” mambo kana umambo, uye kuzvikudza kwaIsraeri mukuzvisimbisira mambo womunhu kunoratidza kurambwa kwehutongi hwaMwari uye kwaMambo wouMwari.
And it came to pass, when Samuel was old, that he made his sons judges over Israel. Now the name of his firstborn was Joel; and the name of his second, Abiah: they were judges in Beersheba. And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment. Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and shew them the manner of the king that shall reign over them. 1 Samuel 8:1–9.
Zvino zvakaitika, Samueri paakanga akwegura, akagadza vanakomana vake kuti vave vatongi pamusoro paIsraeri. Zita redangwe rake rainzi Joeri; nezita romwanakomana wake wechipiri rainzi Abhiya; vakanga vari vatongi muBheerishebha. Asi vanakomana vake havana kufamba munzira dzake, asi vakatsauka vachitevera fuma isakarurama, vakatora fufuro, vakakanganisa kutonga kwakarurama. Ipapo vakuru vose vaIsraeri vakaungana pamwe chete, vakauya kuna Samueri paRama, vakati kwaari, Tarirai, imi makwegura, uye vanakomana venyu havafambi munzira dzenyu; zvino tigadzirirei mambo kuti atitonge sezvinoitwa mamwe marudzi ose. Asi shoko iri harina kufadza Samueri, pavakati, Tipei mambo kuti atitonge. Samueri akanyengetera kuna Jehovha. Jehovha akati kuna Samueri, Teerera inzwi ravanhu pane zvose zvavanotaura kwauri; nokuti havana kuramba iwe, asi varamba ini, kuti ndirege kuva mambo pamusoro pavo. Sezvose zvavakaita kubvira pazuva randakavabudisa naro muIjipiti kusvikira nhasi, zvavakandisiya nazvo uye vakashumira vamwe vamwari, ndizvo zvavari kuitawo kwauri. Naizvozvo zvino teerera inzwi ravo; asi zvakadaro uvanyevere nomwoyo wose, uvazivise mararamiro amambo achavatonga. 1 Samueri 8:1–9.
It is to be noted that at that point Israel rejected not only God as their king, but also the Spirit of Prophecy, as represented by Samuel, for it states, “they have forsaken me, and served other gods, so do they also unto thee.”
Zvinofanira kucherechedzwa kuti panguva iyoyo Israeri haina kuramba Mwari chete saMambo wayo, asiwo Mweya weChiporofita, sezvaimiririrwa naSamueri, nokuti zvinoti, “vakandirasa, vakashumira vamwe vamwari, saizvozvo vari kuitawo kwauri.”
“Satan is... constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.
“ساتان حافلُ دانا ... جهوٽي شيءِ کي لڳاتار اڳتي ڌڪي رهيو آهي—ته جيئن سچائي کان پري ڪري. ساتان جي بلڪل آخري فريب هيءُ هوندو ته هو خدا جي روح جي شاهدي کي بي اثر بڻائي ڇڏي. ‘جتي رويا ڪونهي، اتي ماڻهو برباد ٿين ٿا’ (امثال 29:18). ساتان چالاڪيءَ سان، مختلف طريقن سان ۽ مختلف وسيلن وسيلي ڪم ڪندو، ته جيئن خدا جي باقي رهيل قوم جي سچي شاهديءَ تي اعتماد کي لوڏي ڇڏي.”
“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.
“Ku ta va ni vengiwa loku pfurhaka eka Vumbhoni loku nga ka ka Sathana. Matirhelo ya Sathana ma ta va ku tsekatsekisa ripfumelo ra tikereke eka byona, hikwalaho ka xivangelo lexi: Sathana a nge vi na ndlela leyi tshembekeke swinene yo nghenisa vuxisi byakwe ni ku boha mimoya eka mahlori yakwe loko switsundzuxo ni ku tshinya ni switsundzuxo swa Moya wa Xikwembu swi yingisiwile.” Selected Messages, buku 1, 48.
The last deception for the theocracy of ancient Israel was a rejection of not only God, but also the Spirit of Prophecy. That rejection in 1097 BC typifies the last deception of Laodicean Seventh-day Adventism in 1863. The “seven times” of Leviticus twenty-six is the Word of God, and the Spirit of Prophecy states of the “seven times” that it “should not be altered.”
Udyamso hwekupedzisira hweutongi hwaMwari hweIsraeri yekare hwakanga huri kuramba kwete Mwari chete, asiwo Mweya weChiporofita. Kuramba ikoko muna 1097 BC kunofananidzira udyamso hwekupedzisira hweLaodhikia hweSeventh-day Adventism muna 1863. “Nguva nomwe” dzaRevhitiko makumi maviri nenhanhatu iShoko raMwari, uye Mweya weChiporofita unotaura nezve “nguva nomwe” kuti “hazvifaniri kushandurwa.”
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Ndzi vonile leswaku chati ya 1843 yi kongomisiwe hi voko ra Hosi, naswona a yi fanelanga ku cinciwa; leswaku tinomboro a ti ri hilaha A swi lavaka hakona; leswaku voko ra Yena a ri ri ehenhla ka swona naswona ri fihla xihoxo eka tin’wana ta tinomboro, leswaku kungavi na loyi a nga xi vonaka, ku fikela loko voko ra Yena ri susiwa.” Early Writings, 74.
The Spirit of Prophecy obviously endorsed the “seven times” and her endorsement was a warning not to change the figures on the chart, of which the "seven times" is the center column and the upper right-hand corner. With Uriah Smith’s counterfeit chart in 1863, the progressive rejection of the foundational truths, typified by ancient Israel in their rejection of God and the Spirit of Prophecy identified the rebellion of 1863. The date of the 1863 rebellion aligns with the prophetic line set forth in the book of Ezekiel. In that line of history, the conclusion was the destruction of Jerusalem, which typified the Sunday law. 1863 to the soon-coming Sunday law was typified by the history of king Saul in 1097 BC to Zedekiah in 586 BC.
Mudzimu weChiporofita zviri pachena wakatsigira “nguva nomwe,” uye kutsigira kwawo kwaiva yambiro yokuti nhamba dziri pachati dzisashandurwe, iyo “nguva nomwe” iri koramu yepakati pamwe chete nekona yokumusoro kurudyi. Nechati yokunyepera yaUriah Smith muna 1863, kurambwa kwakafambira mberi kwezvokwadi dzenheyo, kwakafananidzirwa naIsraeri wekare mukuramba kwavo Mwari, uye Mudzimu weChiporofita wakazivisa kupanduka kwa1863. Zuva rekupanduka kwa1863 rinowirirana netsetse yechiporofita yakaiswa mberi mubhuku raEzekieri. Mumutsetse iwoyo wenhoroondo, mugumo wacho waiva kuparadzwa kweJerusarema, uko kwaifananidzira mutemo weSvondo. Kubva muna 1863 kusvika kumutemo weSvondo uri kuuya nokukurumidza kwakafananidzirwa nenhoroondo yamambo Sauro muna 1097 BC kusvika kuna Zedhekia muna 586 BC.
Zedekiah was taken captive to Babylon fourteen years before the Jubilee of 573 BC. The seventeenth Jubilee cycle began in 622 BC, and in the thirtieth year Ezekiel is set forth as a priest in 591 BC, then five years later Jerusalem was destroyed in 586 BC. It was destroyed on the same day of the year as it was destroyed the second time in AD 70 by Titus. Verse one of Ezekiel one is five years before Jerusalem’s destruction and nineteen years before the temple vision of chapter forty.
Zedekia akaendeswa muutapwa kuBhabhironi makore gumi namana Isati yasvika Jubheri ra573 BC. Denderedzwa reJubheri rechigumi nemanomwe rakatanga muna 622 BC, uye mugore rechimakumi matatu Ezekieri anoratidzwa somupristi muna 591 BC; zvino makore mashanu gare gare Jerusarema rakaparadzwa muna 586 BC. Rakaparadzwa pazuva rimwe chetero regore sezvarakaparadzwa kechipiri muna AD 70 naTito. Ndima yokutanga yaEzekieri chitsauko chokutanga iri makore mashanu Jerusarema risati raparadzwa uye makore gumi nemapfumbamwe isati yasvika chiratidzo chetemberi chechitsauko chemakumi mana.
In the five and twentieth year of our captivity, in the beginning of the year, in the tenth day of the month, in the fourteenth year after that the city was smitten, in the selfsame day the hand of the Lord was upon me, and brought me thither. Ezekiel 40:1.
Mu mwaka wa makumi abiri na tano wa utumwa wetu, mwanzo wa mwaka, siku ya kumi ya mwezi, katika mwaka wa kumi na nne baada ya mji kupigwa, siku iyo hiyo mkono wa Bwana ulikuwa juu yangu, naye akanileta huko. Ezekieli 40:1.
For disobedience unto the covenant of the Sabbath of the land, God identified that “seven times” would be the curse for disobedience to the seventh-year, which is the Sabbath of the land. “Time” is a year, and a “year” is three hundred and sixty days, and seven times three hundred and sixty is twenty-five hundred and twenty years. The Millerites may not have employed the expression of “the twenty-five twenty,” but both their sacred charts identified numerically the twenty-five hundred and twenty years.
Ngokungathobeli isivumelwano seSabatha yezwe, uNkulunkulu wabonisa ukuthi “izikhathi eziyisikhombisa” kwakuyoba yisiqalekiso sokungawulaleli umnyaka wesikhombisa, okuyiSabatha yezwe. “Isikhathi” singumnyaka, futhi “umnyaka” unezinsuku ezingamakhulu amathathu namashumi ayisithupha, futhi izikhathi eziyisikhombisa eziphindwe ngezinsuku ezingamakhulu amathathu namashumi ayisithupha ziyiminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili. Kungenzeka ukuthi amaMillerite awazange asebenzise inkulumo ethi “amashumi amabili nanhlanu namakhulu amabili,” kodwa womabili amashadi awo angcwele abonisa ngokwezinombolo iminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili.
The pronouncement of the curse of seven times upon both the northern kingdom of Israel and the southern kingdom of Judah was the first, or you can say the ‘foundational,’ or you might even say the “alpha” understanding of William Miller. In 1863 the Laodicean Seventh-day Adventist church rejected the foundational understanding of Miller’s discoveries; “discoveries” that represented the entire foundation of the Millerite movement. Inspiration warned directly that this might happen, and it has, and it happened a long time ago.
Isimemezelo sesiqalekiso sezikhathi eziyisikhombisa phezu kokubili umbuso wasenyakatho wakwa-Israyeli kanye nombuso waseningizimu wakwaJuda kwaba ukuqonda kokuqala kukaWilliam Miller, noma ungathi “okuyisisekelo,” noma ungaze uthi ukuqonda “kwe-alpha.” Ngo-1863 ibandla lamaSeventh-day Adventist laseLawodikeya lalenqaba ukuqonda okuyisisekelo kokwambulwa kukaMiller; “okwambulwa” okwakumele sonke isisekelo somnyakazo wamaMillerite. Ugqozi lwaxwayisa ngokuqondile ukuthi lokhu kungase kwenzeke, futhi sekwenzekile, futhi kwenzeka kudala.
The foundation to the temple that was rebuilt after the captivity in Babylon was finished during the history of the first decree, and before the second decree. The temple was fully built in the history of the second decree. In the third decree national sovereignty was restored to literal ancient Israel. William Miller represented the first angel that arrived in 1798 and was empowered on August 11, 1840. The second angel arrived after the foundations were laid, as represented by the 1843 chart, which was published in May of 1842. At the first disappointment of 1844, the alpha disappointment of 1844, the second angel and also the tarrying time in the parable of the virgins arrived, and when the second angel’s message was empowered at the Exeter camp meeting the temple was finished. Then at the great, or omega disappointment of 1844, the Messenger of the Covenant suddenly came to His temple, in fulfillment of the twenty-three hundred years that began at the third decree and ended at the arrival of the third angel.
Hwaro hwetemberi yakavakwazve mushure mekutapwa muBhabhironi yakapedzwa mukati menhoroondo yomurayiro wokutanga, uye murayiro wechipiri usati wasvika. Temberi yakavakwa zvizere mukati menhoroondo yomurayiro wechipiri. Mumurayiro wechitatu ushe hwenyika hwakadzorerwa kuIsraeri chaiyo yekare. William Miller akamiririra mutumwa wokutanga akasvika muna 1798 uye akapiwa simba musi wa11 Nyamavhuvhu, 1840. Mutumwa wechipiri akasvika mushure mokunge nheyo dzaiswa, sezvazvinomiririrwa nechati ya1843, yakabudiswa muna Chivabvu 1842. Pakuodzwa mwoyo kwokutanga kwa1844, kuodzwa mwoyo kwearfa kwa1844, mutumwa wechipiri pamwe chetewo nenguva yokunonoka iri mumufananidzo wemhandara zvakasvika, uye apo shoko romutumwa wechipiri rakapiwa simba pamusangano womumusasa weExeter temberi yakapedzwa. Zvino pakuodzwa mwoyo kukuru, kana kuti kweomega, kwa1844, Mutumwa weSungano akangoerekana auya kutemberi Yake, mukuzadziswa kwamakore anezviuru zviviri namazana matatu akatanga pamurayiro wechitatu akaguma pakusvika kwomutumwa wechitatu.
Josiah, means ‘the foundation of God.’ Whether its king Josiah or Josiah Litch; both are symbols of the foundations, as represented in the history of the first decree and as represented by the spring feasts set forth in the first twenty-two verses of Leviticus twenty-three. The foundations, the spring feasts and the first decree are all symbols of 1840 and the empowerment of the first angel. October 22, 573 BC as set forth in Ezekiel chapter forty and verse one is a symbol of October 22, 1844 and the opening of the judgment of the dead, and also a symbol of September 11, 2001 at the opening of the judgment of the living. Any who have been following these articles should know the applications I am employing.
Josia ina maana ya “msingi wa Mungu.” Iwe ni mfalme Josia au Josia Litch; wote wawili ni alama za misingi, kama inavyowakilishwa katika historia ya amri ya kwanza na kama inavyowakilishwa na sikukuu za masika zilizoainishwa katika aya ishirini na mbili za kwanza za Mambo ya Walawi ishirini na tatu. Misingi, sikukuu za masika, na amri ya kwanza vyote ni alama za mwaka 1840 na kutiwa nguvu kwa malaika wa kwanza. Tarehe 22 Oktoba, 573 KK kama ilivyoonyeshwa katika Ezekieli sura ya arobaini na aya ya kwanza ni alama ya tarehe 22 Oktoba, 1844 na kufunguliwa kwa hukumu ya wafu, na pia ni alama ya tarehe 11 Septemba, 2001 katika kufunguliwa kwa hukumu ya walio hai. Yeyote ambaye amekuwa akifuatilia makala hizi anapaswa kujua matumizi ninayotumia.
Ezekiel is a symbol within the prophetic history represented in His writings. Ezekiel is there when the twenty-five men bow to the sun at the end of chapter eight. He was also there in the next chapters as ‘the sealing that is followed by the slaughtering’ is brought upon Jerusalem, which Ellen White identifies as the Seventh-day Adventist church. In the first eleven chapters, Ezekiel is brought into the heavenly sanctuary to receive his instructions, as were the Millerites called to do in 1844, and as this movement is now being called to do.
Hezekieri chiratidzo chiri mukati menhoroondo yechiporofita inomiririrwa muzvinyorwa zvake. Hezekieri aripo apo varume makumi maviri nevashanu vanopfugamira zuva pakuguma kwechitsauko chechisere. Akavapowo muzvitsauko zvinotevera apo “kuiswa mucherechedzo kunoteverwa nekuuraya” kunounzwa pamusoro peJerusarema, iro Ellen White anozivisa sechurch yeSeventh-day Adventist. Muzvitsauko gumi nerimwe zvokutanga, Hezekieri anounzwa muimba tsvene yokudenga kuti agamuchire mirayiridzo yake, sezvakadanwawo vaMillerite kuti vaite muna 1844, uye sezviri kufanirwawo kuitwa nesangano iri zvino.
Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Ezekiel 24:24.
ଇହାପରି ଯେହିଜ୍କେଲ୍ ତୁମ୍ଭମାନଙ୍କ ପାଇଁ ଗୋଟିଏ ଚିହ୍ନ ଅଟେ; ସେ ଯାହା କରିଛନ୍ତି, ସେହି ସବୁ ଅନୁସାରେ ତୁମ୍ଭେ କରିବ; ଏବଂ ଯେତେବେଳେ ଏହା ଘଟିବ, ସେତେବେଳେ ତୁମ୍ଭେ ଜାଣିବ ଯେ ମୁଁ ପ୍ରଭୁ ଯିହୋବା। ଯେହିଜ୍କେଲ୍ 24:24.
When This Cometh
Kana Izvi Zvouya
When we reach the point in the latter days that the things Ezekiel illustrated are repeating in God’s people, then we have reached the sign of Ezekiel. When you know that Ezekiel represents the one hundred and forty-four thousand, and you know it to a level of faith and understanding that possesses the sanctified expectation that everything illustrated by Ezekiel in his writings typifies a sacred sequence of events in the latter days involving the one hundred and forty-four thousand—when you know that, then “ye shall know” “the Lord” is “God.”
Когда мы в последние дни достигаем того состояния, при котором то, что Иезекииль изобразил, повторяется в народе Божьем, тогда мы достигли знамения Иезекииля. Когда вы знаете, что Иезекииль представляет сто сорок четыре тысячи, и знаете это на таком уровне веры и понимания, который обладает освящённым ожиданием того, что всё, изображённое Иезекиилем в его писаниях, является прообразом священной последовательности событий в последние дни, относящихся к ста сорока четырём тысячам, — когда вы знаете это, тогда «узнаете», что «Господь» есть «Бог».
We will continue these thoughts in the next article.
Bhekani la maphuzu esihlokweni lesilandelayo.