It is an acceptable biblical understanding to identify the prophet Ezekiel as thirty years old in his opening verses.
Ni ufahamu wa kibiblia unaokubalika kumtambua nabii Ezekieli kuwa alikuwa na umri wa miaka thelathini katika mistari yake ya mwanzo.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity, The word of the Lord came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the Lord was there upon him. Ezekiel 1:1–3.
Ikawa katika mwaka wa thelathini, mwezi wa nne, siku ya tano ya mwezi, nilipokuwa miongoni mwa mateka kando ya mto Kebari, mbingu zikafunguliwa, nami nikaona maono ya Mungu. Siku ya tano ya mwezi huo, ambao ulikuwa mwaka wa tano wa kutekwa kwake mfalme Yehoyakini, neno la Bwana likamjia waziwazi Ezekieli kuhani, mwana wa Buzi, katika nchi ya Wakaldayo kando ya mto Kebari; na mkono wa Bwana ulikuwa juu yake huko. Ezekieli 1:1–3.
Some believe “the thirtieth year” is based upon a specific jubilee cycle, which began with king Josiah and ended with verse one of chapter forty.
Wengine huamini kwamba “mwaka wa thelathini” unategemea mzunguko maalumu wa yubile, ulioanza na mfalme Yosia na kuishia katika mstari wa kwanza wa sura ya arobaini.
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.
Katika mwaka wa ishirini na tano wa utumwa wetu, mwanzoni mwa 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.
Biblical chronologists date verse one of chapter forty as either April 28 or October 22, 573 BC. All the prophets identify the latter days, so the fall date of October 22, 573 BC is the omega date of a line that began fifty years prior in what is called “Josiah’s Great Passover” on May 5, 622 BC.
Wanahistoria wa wakati wa Biblia huweka tarehe ya mstari wa kwanza wa sura ya arobaini kuwa ama Aprili 28 au Oktoba 22, 573 KK. Manabii wote huyatambulisha masiku ya mwisho, kwa hiyo tarehe ya msimu wa kupukutika majani ya Oktoba 22, 573 KK ndiyo tarehe ya omega ya mstari ulioanza miaka hamsini kabla katika kile kiitwacho “Pasaka Kuu ya Yosia” mnamo Mei 5, 622 KK.
The number thirty is a symbol of the priests who were to be thirty years old when they began to serve. Whether verse one through three of Ezekiel one, is identifying Ezekiel’s age as thirty, or simply as a symbol of a priest he would also be represented as thirty years old. If the thirty years of verse one is as others believe; representing the thirtieth year since Josiah’s Great Passover in 622 BC, the prophetic implications are still the same.
Nambari thelathini ni ishara ya makuhani ambao walipaswa kuwa na umri wa miaka thelathini walipoanza kutumika. Iwapo aya ya kwanza hadi ya tatu ya Ezekieli 1 inatambulisha umri wa Ezekieli kuwa ni thelathini, au ni kama ishara tu ya kuhani, bado angewakilishwa pia kuwa na umri wa miaka thelathini. Ikiwa miaka thelathini ya aya ya kwanza ni, kama wengine waaminivyo, ikiwakilisha mwaka wa thelathini tangu Pasaka Kuu ya Yosia katika 622 KK, madokezo ya kinabii bado ni yale yale.
Josiah means “foundation,” and his Great Passover began a jubilee period that ended on October 22 on the Day of Atonement 573 BC. The “jubilee line” from Josiah to October 22 aligns with the history of 1840 to 1844. The foundations of 1840 were represented by king Josiah and also by Josiah Litch. October 22 was represented by the horn of the jubilee trumpet being sounded along with the horn of the Day of Atonement.
Yosia maana yake ni “msingi,” na Pasaka yake Kuu ilianza kipindi cha yubilei kilichokoma Oktoba 22 katika Siku ya Upatanisho ya 573 KK. “Mstari wa yubilei” kutoka kwa Yosia hadi Oktoba 22 unalingana na historia ya 1840 hadi 1844. Misingi ya 1840 iliwakilishwa na mfalme Yosia na pia na Yosia Litch. Oktoba 22 iliwakilishwa na pembe ya tarumbeta ya yubilei iliyopigwa pamoja na pembe ya Siku ya Upatanisho.
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.
Nawe utajihesabia sabato saba za miaka, mara saba ya miaka saba; na muda wa hizo sabato saba za miaka utakuwa kwako miaka arobaini na tisa. Kisha utapiga tarumbeta ya yubile siku ya kumi ya mwezi wa saba; katika siku ya upatanisho mtapiga tarumbeta katika nchi yenu yote. Mambo ya Walawi 25:8, 9.
Ezekiel is set within the Jubilee line from king Josiah to October 22, a line that represents Revelation ten’s first and second angels from 1840 unto 1844. Ezekiel represents the Millerites of the first and second angels and the one hundred and forty-four thousand of the third angel. Ezekiel represents the priesthood of the one hundred and forty-four thousand, but his primary prophetic attribute is that he is a prophet.
Ezekieli amewekwa ndani ya mstari wa Yubile kuanzia mfalme Yosia hadi Oktoba 22, mstari unaowakilisha malaika wa kwanza na wa pili wa Ufunuo kumi kutoka mwaka 1840 hadi mwaka 1844. Ezekieli anawawakilisha Wamilleri wa malaika wa kwanza na wa pili, na wale mia moja arobaini na nne elfu wa malaika wa tatu. Ezekieli anawakilisha ukuhani wa wale mia moja arobaini na nne elfu, lakini sifa yake kuu ya kinabii ni kwamba yeye ni nabii.
Prophet, Priest and King
Nabii, Kuhani na Mfalme
There are three biblical characters that began to serve when thirty years of age. Along with Ezekiel were David and Joseph. Because they all began to serve at the age of thirty, they are all priests. David is a symbol of the king, Joseph is the priest and Ezekiel is the prophet in the threefold kingdom of glory that consists of a prophet, a priest and a king.
Kuna wahusika watatu wa kibiblia walioanza kuhudumu walipokuwa na umri wa miaka thelathini. Pamoja na Ezekieli walikuwapo Daudi na Yusufu. Kwa kuwa wote walianza kuhudumu wakiwa na umri wa miaka thelathini, wote ni makuhani. Daudi ni ishara ya mfalme, Yusufu ni kuhani, na Ezekieli ni nabii katika ule ufalme wa utukufu wenye nyanja tatu, unaojumuisha nabii, kuhani, na mfalme.
However we might apply the prophet Ezekiel as a symbol, he is a priest, and when applied in the line of the jubilee from Josiah to October 22, Ezekiel is a priest who would represent a priest in the sealing time of the one hundred and forty-four thousand as typified by the history of 1840 to 1844 and king Josiah to October 22, 573 BC.
Hata hivyo tutakavyoweza kumtumia nabii Ezekieli kama ishara, yeye ni kuhani, na anapotumika katika mstari wa yubile kutoka kwa Yosia hadi Oktoba 22, Ezekieli ni kuhani ambaye angemwakilisha kuhani katika wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu kama inavyofanishwa na historia ya 1840 hadi 1844 na mfalme Yosia hadi Oktoba 22, 573 KK.
Twenty-two
Ishirini na mbili
The Bible is clear that Ezekiel ministered for twenty-two years. “Twenty-two” is a symbol of the one hundred and forty-four thousand who are the ensign of Divinity combined with humanity. In the history represented by Josiah’s Passover unto chapter forty’s October 22’s Jubilee celebration, Josiah’s Passover typified the work of Josiah Litch in 1838 and 1840. That work was setting forth the time prophecies of the first and second woes. It can now be seen that the prophecy of the first and second woes is much larger than the pioneers recognized.
Biblia iko wazi kwamba Ezekieli alihudumu kwa miaka ishirini na miwili. “Ishirini na mbili” ni ishara ya wale mia na arobaini na nne elfu ambao ndio bendera ya Uungu uliounganishwa na ubinadamu. Katika historia inayowakilishwa na Pasaka ya Yosia hadi sherehe ya Yubile ya Oktoba 22 ya sura ya arobaini, Pasaka ya Yosia ilifananisha kazi ya Josiah Litch katika 1838 na 1840. Kazi hiyo ilikuwa ni kuwasilisha unabii wa nyakati wa ole wa kwanza na wa pili. Sasa inaweza kuonekana kwamba unabii wa ole wa kwanza na wa pili ni mkubwa zaidi sana kuliko waasisi walivyotambua.
Ezekiel as a biblical prophet identifies more specific dates in his writings than any other biblical author.
Ezekieli, kama nabii wa kibiblia, anataja tarehe maalumu zaidi katika maandiko yake kuliko mwandishi mwingine yeyote wa kibiblia.
Ezekiel is the omega of the day equaling a year in Bible prophecy. In the book of Numbers, the alpha mention of the day year principle is represented at the first rebellion at Kadesh that brought about forty years of wandering in the wilderness. The last, or omega rebellion is being represented by Ezekiel in chapter four as Jerusalem is destroyed.
Ezekieli ndiye omega ya kanuni ya siku kuwa sawa na mwaka katika unabii wa Biblia. Katika kitabu cha Hesabu, kutajwa kwa kwanza, yaani alfa, kwa kanuni ya siku-mwaka kunawakilishwa katika uasi wa kwanza huko Kadeshi uliosababisha miaka arobaini ya kutangatanga nyikani. Uasi wa mwisho, au omega, unawakilishwa na Ezekieli katika sura ya nne wakati Yerusalemu inapoharibiwa.
Alpha
Alfa
After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. Numbers 14:34, 35.
Kama ilivyo hesabu ya siku mlizoitafuta hiyo nchi, yaani siku arobaini, kila siku kwa mwaka mmoja, ndivyo mtakavyochukua maovu yenu, yaani miaka arobaini, nanyi mtajua kuondoka kwangu ahadi yangu. Mimi, BWANA, nimesema; hakika nitawatendea hivi kusanyiko hili lote ovu, waliokusanyika pamoja dhidi yangu; katika jangwa hili wataangamia, na humo watakufa. Hesabu 14:34, 35.
Omega
Omega
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. Ezekiel 4:4–7.
Lala pia ubavu wako wa kushoto, nawe uweke juu yake uovu wa nyumba ya Israeli; kwa hesabu ya siku zile utakazolala juu yake utauchukua uovu wao. Kwa maana nimekuwekea miaka ya uovu wao, sawasawa na hesabu ya siku, siku mia tatu na tisini; ndivyo utakavyochukua uovu wa nyumba ya Israeli. Na utakapozitimiza, lala tena juu ya ubavu wako wa kuume, nawe utauchukua uovu wa nyumba ya Yuda siku arobaini; nimekuagizia kila siku kuwa mwaka mmoja. Basi utauelekeza uso wako juu ya mazingiwa ya Yerusalemu, na mkono wako utakuwa umefunuliwa, nawe utatabiri juu yake. Ezekieli 4:4–7.
Kadesh and Jerusalem’s destruction represent the alpha and omega rebellion representing the day for a year principle. The “day for a year principle” was the primary rule of the Millerite's and in the history of 1840 to 1844, as typified in the Jubilee line of king Josiah unto October 22. Ezekiel sets forth more dates than any other prophet. Within the dating of Ezekiel, the line of the Jubilee is identified, tying Ezekiel’s witness directly into the history of the first and second angels, and thereafter the history of the third angel.
Kadeshi na uharibifu wa Yerusalemu vinawakilisha uasi wa alfa na omega, vikiiwakilisha kanuni ya siku kwa mwaka. “Kanuni ya siku kwa mwaka” ilikuwa sheria kuu ya Wamillerite, na katika historia ya 1840 hadi 1844, kama ilivyofanishwa katika mstari wa Yubile wa mfalme Yosia hadi Oktoba 22. Ezekieli anaweka mbele tarehe nyingi kuliko nabii mwingine yeyote. Ndani ya upangaji wa tarehe wa Ezekieli, mstari wa Yubile unatambulishwa, ukiifungamanisha ushuhuda wa Ezekieli moja kwa moja na historia ya malaika wa kwanza na wa pili, na baadaye historia ya malaika wa tatu.
Along with the “Jubilee line” Ezekiel lies on his side for three hundred and ninety days, then on his other side for forty days. “Four hundred and thirty” is a symbol of the old and new covenants, for Abram’s covenant promise of four hundred years of captivity in Egypt found the second witness of thirty years with the apostle Paul. Together Abram, (later Abraham) of ‘the old’ and Saul, (later Paul) of ‘the new’ combined their witnesses to establish four hundred and thirty years as a symbol of the everlasting covenant. “Three hundred and ninety days” “shalt thou bear the iniquity of the house of Israel.” “And” “thou shalt bear the iniquity of the house of Judah forty days.” Together the right side and the left side equal Abram and Paul.
Pamoja na “mstari wa Yubile,” Ezekieli analala ubavuni mwake kwa siku mia tatu na tisini, kisha kwa ubavu wake mwingine kwa siku arobaini. “Mia nne na thelathini” ni ishara ya maagano ya kale na mapya, kwa maana ahadi ya agano la Abramu ya miaka mia nne ya utumwa katika Misri ilipata shahidi wa pili wa miaka thelathini kwa mtume Paulo. Pamoja, Abramu, (baadaye Ibrahimu) wa ‘agano la kale’ na Sauli, (baadaye Paulo) wa ‘agano jipya’ waliunganisha ushahidi wao ili kuthibitisha miaka mia nne na thelathini kuwa ishara ya agano la milele. “Siku mia tatu na tisini” “utauchukua uovu wa nyumba ya Israeli.” “Na” “utauchukua uovu wa nyumba ya Yuda siku arobaini.” Pamoja, ubavu wa kuume na ubavu wa kushoto ni sawa na Abramu na Paulo.
The covenant was always based upon obedience or disobedience—life or death. The year day principle in Millerite history was a life or death issue, and the history was announced by the first angel as the everlasting gospel. The “gospel” is a life or death issue, and the life or death testing issue of Millerite history was set within the context of the principle of a day equating to a year. The prediction that empowered the message of the first angel was the three hundred ninety-one years and fifteen days prophecy of the second woe. Within the three hundred and ninety days that Ezekiel laid upon his left side is an illustration of the three hundred and ninety-one years and fifteen days time prophecy of the second woe. It requires prophetic discernment to rightly divide the prophecy, but it is nothing less than the continuing work of the Lion of the tribe of Judah unsealing the message of the midnight cry.
Agano daima lilikuwa limejengwa juu ya utii au kutotii—uzima au mauti. Kanuni ya siku kuwa mwaka katika historia ya Wamilleri ilikuwa suala la uzima au mauti, na historia hiyo ilitangazwa na malaika wa kwanza kuwa injili ya milele. “Injili” ni suala la uzima au mauti, na suala la mtihani wa uzima au mauti katika historia ya Wamilleri liliwekwa ndani ya muktadha wa kanuni ya siku kuwa sawa na mwaka. Utabiri uliowezesha ujumbe wa malaika wa kwanza ulikuwa unabii wa miaka mia tatu na tisini na moja na siku kumi na tano wa ole wa pili. Ndani ya zile siku mia tatu na tisini ambazo Ezekieli alilala juu ya ubavu wake wa kushoto mna kielelezo cha unabii wa wakati wa miaka mia tatu na tisini na moja na siku kumi na tano wa ole wa pili. Inahitaji utambuzi wa kinabii kuligawa unabii kwa usahihi, lakini si kitu kingine ila ni kazi inayoendelea ya Simba wa kabila la Yuda akiifungua muhuri wa ujumbe wa kilio cha usiku wa manane.
I contend that Ezekiel must be treated as a symbol of the one hundred and forty-four thousand, but primarily as a symbol of the gift of the Spirit of Prophecy, whether represented as a manifestation of a latter-day prophet, or as a manifestation of the covenant people who understand the principle of line upon line methodology.
Ninashikilia kwamba Ezekieli ni lazima atazamwe kama ishara ya wale mia moja arobaini na nne elfu, lakini hasa kama ishara ya karama ya Roho ya Unabii, iwe ikiwakilishwa kama udhihirisho wa nabii wa siku za mwisho, au kama udhihirisho wa watu wa agano wanaoelewa kanuni ya mbinu ya mstari juu ya mstari.
I contend that Ezekiel’s light upon the three hundred and ninety-one years and fifteen days prophecy aligns with the dirt brush man casting the jewels into the larger casket.
Ninashikilia kwamba nuru ya Ezekieli juu ya unabii wa miaka mia tatu tisini na mmoja na siku kumi na tano inapatana na yule mtu wa kufagia uchafu akitupa vito ndani ya kisanduku kikubwa zaidi.
I contend that the light from Ezekiel is an essential element of the capstone message, when the temple is finished.
Ninashikilia kwamba nuru itokayo kwa Ezekieli ni kipengele cha muhimu cha ujumbe wa jiwe la kilele, wakati hekalu linapokamilishwa.
Ezekiel is at October 22 in verse one of chapter forty, and it is there that the vision of the future temple is given to Ezekiel. That temple is the temple of the one hundred and forty-four thousand, of which Ezekiel is a symbol of that number. That group will have passed two tests before they reach the third and litmus test. Ezekiel is portrayed as receiving his light in the temple, and therefore the light he produces as a symbol represents the light that comes when God’s people enter the Most Holy Place in alignment with Daniel chapter ten.
Ezekieli yuko katika Oktoba 22 katika aya ya kwanza ya sura ya arobaini, na hapo ndipo njozi ya hekalu la wakati ujao inapewa Ezekieli. Hekalu hilo ni hekalu la wale mia moja arobaini na nne elfu, ambao Ezekieli ni ishara ya hesabu hiyo. Kundi hilo litakuwa limepitia majaribu mawili kabla ya kufikia jaribio la tatu na la mwisho la kuamua. Ezekieli anaonyeshwa akipokea nuru yake hekaluni, na kwa hiyo nuru anayoitoa kama ishara inawakilisha nuru inayokuja wakati watu wa Mungu wanapoingia Patakatifu pa Patakatifu kulingana na Danieli sura ya kumi.
The light of the Revelation of Jesus Christ that is unsealed, is unsealed just before probation closes.
Nuru ya Ufunuo wa Yesu Kristo iliyofunguliwa muhuri, hufunguliwa muhuri muda mfupi kabla ya muda wa rehema kufungwa.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Naye akaniambia, Usiyatie muhuri maneno ya unabii wa kitabu hiki; kwa maana wakati umekaribia. Yeye asiye haki, na aendelee kutenda yasiyo haki bado; naye aliye mchafu, na aendelee kuwa mchafu bado; naye aliye mwenye haki, na aendelee kutenda haki bado; naye aliye mtakatifu, na aendelee kuwa mtakatifu bado. Ufunuo 22:10, 11.
The “time is at hand” just before probation closes in verse eleven, and the Revelation of Jesus Christ is therefore unsealed at that time, for “the time is at hand.”
“wakati umekaribia” mara tu kabla ya muda wa rehema kufungwa katika aya ya kumi na moja, na kwa hiyo Ufunuo wa Yesu Kristo umefunuliwa wakati huo, kwa maana “wakati umekaribia.”
The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Ufunuo wa Yesu Kristo, aliopewa na Mungu ili awaonyeshe watumishi wake mambo ambayo hayana budi kuwako upesi; naye akatuma na kuyadhihirisha kwa ishara kwa malaika wake kwa mtumishi wake Yohana: ambaye alishuhudia neno la Mungu, na ushuhuda wa Yesu Kristo, na mambo yote aliyoyaona. Heri asomaye, na wao wayasikiao maneno ya unabii huu, na kuyashika yaliyoandikwa humo; kwa maana wakati umekaribia. Ufunuo 1:1–3.
Probation closes for Laodicean Seventh-day Adventism at the Sunday law and Adventism is represented as Jerusalem in chapter nine of Ezekiel. There those who sigh and cry for the abominations done in the land and in the church receive the seal. The sealing takes place when the east winds of Islam are angering the nations, just before probation closes. In Ezekiel chapter eight the four generations of Adventism conclude with the fourth generation being symbolized by the twenty-five leaders bowing to the sun.
Muda wa rehema hufungwa kwa Uadventista wa Sabato wa Laodikia kwenye sheria ya Jumapili, na Uadventista huwakilishwa kama Yerusalemu katika sura ya tisa ya Ezekieli. Hapo wale wanaougua na kulia kwa sababu ya machukizo yanayotendwa katika nchi na katika kanisa hupokea muhuri. Kutiwa muhuri kunatokea wakati pepo za mashariki za Uislamu zinapoyatia hasira mataifa, muda mfupi kabla ya muda wa rehema kufungwa. Katika sura ya nane ya Ezekieli, vizazi vinne vya Uadventista vinafikia hitimisho, huku kizazi cha nne kikitiwa mfano kwa viongozi ishirini na watano wanaolisujudia jua.
That vision was given symbolically one day before the Sunday law, or just before the close of probation as represented by six, six, six.
Maono hayo yalitolewa kwa ishara siku moja kabla ya sheria ya Jumapili, au muda mfupi tu kabla ya kufungwa kwa muda wa rehema kama inavyowakilishwa na sita, sita, sita.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Ezekiel 8:1–4.
Ikawa katika mwaka wa sita, mwezi wa sita, siku ya tano ya mwezi, nilipokuwa nimeketi nyumbani mwangu, na wazee wa Yuda wameketi mbele yangu, mkono wa Bwana MUNGU ukaniangukia huko. Ndipo nikatazama, na tazama, mfano mmoja wenye sura kama ya moto: tangu sura ya viuno vyake hata chini, moto; na tangu viuno vyake hata juu, kama sura ya mng’ao, kama rangi ya kaharabu. Naye akanyoosha mfano wa mkono, akanishika kwa kishungi cha nywele za kichwa changu; na Roho akaniinua kati ya nchi na mbingu, akanileta katika maono ya Mungu mpaka Yerusalemu, kwenye mlango wa lango la ndani linaloelekea upande wa kaskazini; palipokuwa kiti cha sanamu ya wivu, ile ichocheayo wivu. Na tazama, utukufu wa Mungu wa Israeli ulikuwapo huko, sawasawa na maono yale niliyoyaona bondeni. Ezekieli 8:1–4.
The vision of the sixth year, sixth month and fifth day came just before ‘666,’ a symbol of the Sunday law, when probation closes for Laodicean Adventism. That vision was “according to the vision” Ezekiel “saw in the plain.” The vision he saw in the plain is found earlier, in chapter three.
Maono ya mwaka wa sita, mwezi wa sita, na siku ya tano yalikuja mara tu kabla ya “666,” ishara ya sheria ya Jumapili, wakati muda wa rehema unapofungwa kwa Uadventista wa Laodikia. Maono hayo yalikuwa “kama maono” ambayo Ezekieli “aliona uwandani.” Maono aliyoyaona uwandani yanapatikana mapema zaidi, katika sura ya tatu.
Then I arose, and went forth into the plain: and, behold, the glory of the Lord stood there, as the glory which I saw by the river of Chebar: and I fell on my face. Ezekiel 3:23.
Ndipo nikaondoka, nikatoka kwenda uwandani; na tazama, utukufu wa Bwana ulikuwa umesimama huko, kama ule utukufu niliouona kando ya mto Kebari; nami nikaanguka kifudifudi. Ezekieli 3:23.
The vision of the “plain”, which was the vision of the sixth year, sixth month and fifth day was the vision Ezekiel had seen earlier at the river of Chebar.
Maono ya “uwanda”, yaliyokuwa maono ya mwaka wa sita, mwezi wa sita, na siku ya tano, ndiyo maono ambayo Ezekieli alikuwa ameona hapo awali kando ya mto Kebari.
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.
Ikawa katika mwaka wa thelathini, katika mwezi wa nne, siku ya tano ya mwezi huo, nilipokuwa miongoni mwa wafungwa kando ya mto Kebari, mbingu zikafunguka, nami nikaona maono ya Mungu. Ezekieli 1:1.
The “visions of God” which Ezekiel “saw,” by the river of Chebar, was the vision of the plain, which was also the vision of Ezekiel chapter eight through eleven. Those visions were presented in the context of Ezekiel looking into the sanctuary, which is where the "marah" looking glass vision of chapter ten is accomplished. Ezekiel represents those who partake of the prophetic light radiating from the Most Holy Place as the Revelation of Jesus Christ is brought forth just before the close of probation.
“Maono ya Mungu” ambayo Ezekieli “aliyaona” kando ya mto Kebari, yalikuwa ni maono ya uwanda, ambayo pia yalikuwa ndiyo maono ya Ezekieli sura ya nane hadi ya kumi na moja. Maono hayo yaliwasilishwa katika muktadha wa Ezekieli kutazama ndani ya patakatifu, ambamo ndipo maono ya kioo cha kutazamia ya “marah” ya sura ya kumi yanapotimizwa. Ezekieli anawakilisha wale wanaoshiriki katika nuru ya kinabii ing’aayo kutoka Patakatifu pa Patakatifu sana wakati Ufunuo wa Yesu Kristo unapoletwa kabla tu ya kufungwa kwa rehema.
When we identify king Josiah’s Jubilee line that begins with Passover and ends on October 22, we are identifying the symbol of the Spring feasts and the Fall feasts as set forth in Leviticus twenty-three. There the spring and fall feasts are set forth with twenty-two verses each, just as Ezekiel’s ministry was for twenty-two years. Aligning Ezekiel in the thirtieth year of the Jubilee line allows Ezekiel’s birth to align with Josiah’s revival. If he was thirty years old in the thirtieth year of the Jubilee cycle, then Ezekiel would be born at Josiah’s reformation.
Tunapotambua mstari wa Yubile wa mfalme Yosia unaoanza kwa Pasaka na kuishia Oktoba 22, tunatambua ishara ya sikukuu za majira ya kuchipua na sikukuu za majira ya vuli kama zilivyowekwa katika Mambo ya Walawi ishirini na tatu. Humo sikukuu za majira ya kuchipua na za majira ya vuli zimewekwa zikiwa na aya ishirini na mbili kila moja, kama vile huduma ya Ezekieli ilivyokuwa kwa miaka ishirini na miwili. Kumlinganisha Ezekieli katika mwaka wa thelathini wa mstari wa Yubile kunaruhusu kuzaliwa kwa Ezekieli kulingane na uamsho wa Yosia. Ikiwa alikuwa na umri wa miaka thelathini katika mwaka wa thelathini wa mzunguko wa Yubile, basi Ezekieli angezaliwa wakati wa matengenezo ya Yosia.
Ezekiel is a symbol of those who by faith enter into the Most Holy Place. Once there they see the wheels within the wheels representing the complex play of human interactions. As with John in Revelation chapter ten, Ezekiel represents the Millerites, but more directly the one hundred and forty-four thousand. His parallel three-hundred-ninety-one-years and fifteen-days time prophecy illustrates the final judgment of Laodicean Adventism with the destruction of Jerusalem, and it includes the enigma of thirty-eight and forty.
Ezekieli ni ishara ya wale ambao kwa imani wanaingia ndani ya Patakatifu pa Patakatifu. Wakiwa humo huona magurudumu ndani ya magurudumu yakionyesha mwingiliano changamani wa mahusiano ya kibinadamu. Kama ilivyokuwa kwa Yohana katika Ufunuo sura ya kumi, Ezekieli anawawakilisha Wamilleri, lakini kwa namna ya moja kwa moja zaidi wale mia moja arobaini na nne elfu. Unabii wake sambamba wa wakati wa miaka mia tatu tisini na mmoja na siku kumi na tano unaonyesha hukumu ya mwisho ya Uadventista wa Laodikia kwa kuangamizwa kwa Yerusalemu, nao unajumuisha fumbo la thelathini na nane na arobaini.
It includes the symbolism of four hundred and thirty years.
Inajumuisha ishara ya miaka mia nne na thelathini.
It includes the four-year period represented by 1333 to 1337, 1449 to 1453 and 1840 to 1844.
Inajumuisha kipindi cha miaka minne kinachowakilishwa na 1333 hadi 1337, 1449 hadi 1453 na 1840 hadi 1844.
We will begin our considerations of this most important subject in the next article.
Tutaanza uchunguzi wetu wa mada hii iliyo ya umuhimu mkuu katika makala inayofuata.
“In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him.” Testimonies, volume 5, 753.
“Katika njozi alizopewa Isaya, na Ezekieli, na Yohana tunaona jinsi mbingu ilivyounganishwa kwa karibu na matukio yanayotukia juu ya dunia na jinsi ulivyo mkuu utunzaji wa Mungu kwa wale walio waaminifu Kwake.” Testimonies, juzuu ya 5, 753.
“Christ Himself was the Lord of the temple. When He should leave it, its glory would depart—that glory once visible in the holy of holies over the mercy seat, where the high priest entered only once a year, on the great day of atonement, with the blood of the slain victim (typical of the blood of the Son of God shed for the sins of the world), and sprinkled it upon the altar. This was the Shekinah, the visible pavilion of Jehovah.
“Kristo Mwenyewe alikuwa Bwana wa hekalu. Yeye alipoondoka humo, utukufu wake ungeondoka—utukufu ule uliokuwa umeonekana hapo awali katika patakatifu pa patakatifu juu ya kiti cha rehema, ambapo kuhani mkuu aliingia mara moja tu kwa mwaka, katika siku ile kuu ya upatanisho, akiwa na damu ya dhabihu iliyochinjwa (iliyokuwa mfano wa damu ya Mwana wa Mungu iliyomwagika kwa ajili ya dhambi za ulimwengu), naye akaipuliza juu ya madhabahu. Huyo alikuwa Shekina, maskani inayoonekana ya Yehova.”
“It was this glory that was revealed to Isaiah, when he says, ‘In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple’ [Isaiah 6:1–8 quoted].” The Seventh-day Adventist Bible Commentary, volume 4, 1139.
“Ulikuwa ni utukufu huu uliodhihirishwa kwa Isaya, asemavyo, ‘Katika mwaka ule mfalme Uzia alipokufa nami nikamwona Bwana ameketi juu ya kiti cha enzi, kilicho juu sana, na pindo la vazi lake likaijaza hekalu lote’ [Isaya 6:1–8 imenukuliwa].” The Seventh-day Adventist Bible Commentary, juzuu ya 4, 1139.
“The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.
“Maono aliyopewa Isaya yanawakilisha hali ya watu wa Mungu katika siku za mwisho. Wamepewa upendeleo wa kuona kwa imani kazi inayoendelea katika patakatifu pa mbinguni. ‘Kisha hekalu la Mungu likafunguliwa mbinguni, na sanduku la agano lake likaonekana katika hekalu lake.’ Wanapotazama kwa imani ndani ya patakatifu pa patakatifu, na kuona kazi ya Kristo katika patakatifu pa mbinguni, wanafahamu kwamba wao ni watu wenye midomo michafu,—watu ambao midomo yao imenena ubatili mara nyingi, na ambao vipawa vyao havijatakaswa wala kutumiwa kwa utukufu wa Mungu. Yawezekana kabisa wakakata tamaa wanapolinganishia udhaifu wao wenyewe na kutostahili kwao na usafi na uzuri wa tabia tukufu ya Kristo. Lakini ikiwa wao, kama Isaya, watapokea mguso ambao Bwana anakusudia ufanywe juu ya moyo, ikiwa watazinyenyekeza nafsi zao mbele za Mungu, kuna tumaini kwao. Upinde wa ahadi uko juu ya kiti cha enzi, na kazi iliyotendwa kwa Isaya itatendwa ndani yao. Mungu atayajibu maombi yatokayo katika moyo uliopondeka.”
“The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.” Review and Herald, December 22, 1896.
“Lengo la kazi hii kuu na ya kutisha ya Mungu ni kukusanya pamoja miganda kwa ghala la mbinguni; kwa maana dunia itajazwa utukufu wa Bwana. Basi, mtu awaye yote asifadhaike aonapo uovu uliotamalaki na kusikia lugha itokayo katika midomo michafu. Wakati nguvu za giza zitakapojipanga dhidi ya watu wa Mungu; wakati Shetani atakapokusanya majeshi yake kwa ajili ya pambano kuu la mwisho, na uwezo wake uonekane kuwa mkubwa na wenye karibu kushinda kabisa, mwono ulio wazi wa utukufu wa kimungu, wa kiti cha enzi kilichoinuliwa juu sana, kilichopindwa na upinde wa ahadi, utaleta faraja, uhakika, na amani.” Review and Herald, December 22, 1896.
“Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.
“Kando ya mto Kebari, Ezekieli aliona kisulisuli kikionekana kuja kutoka upande wa kaskazini, ‘wingu kubwa, na moto unaojizungusha ndani yake, na mng’ao ulikuwa pande zote kuuzunguka, na kutoka katikati yake kulikuwa kana kwamba ni rangi ya kaharabu.’ Magurudumu kadhaa, yakikatana moja na jingine, yaliendeshwa na viumbe hai wanne. Juu sana ya vitu hivi vyote ‘palikuwa na mfano wa kiti cha enzi, kama kuonekana kwa jiwe la yakuti samawi; na juu ya mfano wa kiti cha enzi palikuwa na mfano kama kuonekana kwa mtu juu yake.’ ‘Na katika makerubi kulionekana umbo la mkono wa mwanadamu chini ya mabawa yao.’ Ezekieli 1:4, 26; 10:8. Magurudumu yale yalikuwa magumu sana katika mpangilio wake hata kwa mtazamo wa kwanza yalionekana kana kwamba yako katika machafuko; lakini yalienda kwa upatano mkamilifu. Viumbe wa mbinguni, wakitegemezwa na kuongozwa na mkono ule uliokuwa chini ya mabawa ya makerubi, walikuwa wakiyasukuma magurudumu hayo; juu yao, juu ya kiti cha enzi cha yakuti samawi, alikuwapo Yule wa Milele; na kuzunguka kiti cha enzi palikuwa na upinde wa mvua, nembo ya rehema ya kimungu.”
“As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.
“Kama vile magurudumu yaliyo kama mafumbo changamani yalivyokuwa chini ya uongozi wa mkono uliokuwa chini ya mabawa ya makerubi, ndivyo mchezo changamani wa matukio ya kibinadamu ulivyo chini ya utawala wa kimungu. Katikati ya mashindano na ghasia za mataifa, Yeye aketiye juu ya makerubi angali anaongoza mambo ya dunia.
“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.
“Historia ya mataifa ambayo, moja baada ya jingine, yamekalia wakati na mahali palipopangiwa, huku bila kujua yakilishuhudia lile kweli ambalo yenyewe hayakujua maana yake, hunena nasi. Kwa kila taifa na kwa kila mtu mmoja mmoja wa leo Mungu ameweka nafasi katika mpango Wake mkuu. Leo wanadamu na mataifa wanapimwa kwa timazi iliyo mkononi mwa Yeye asiyefanya kosa lo lote. Wote, kwa chaguo lao wenyewe, wanaamua hatima yao, naye Mungu anatawala juu ya yote kwa kutimiza makusudi Yake.
“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 178.
“Historia ambayo MIMI NIKO mkuu ameibainisha katika neno Lake, akiunganisha kiungo baada ya kiungo katika mnyororo wa unabii, tangu umilele uliopita mpaka umilele ujao, hutuambia tulipo leo katika mwandamano wa zama, na ni nini kinachoweza kutarajiwa katika wakati ujao. Yote ambayo unabii umetabiri kuwa yatatukia, hadi wakati wa sasa, yameandikwa katika kurasa za historia, nasi twaweza kuwa na hakika kwamba yote ambayo bado yanakuja yatatimizwa kwa utaratibu wake.” Education, 178.