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.”
Ezekieli anawakilisha wale ambao wamefanyiwa kazi ya mafundisho na Simba wa kabila la Yuda, na mafundisho yake ya msingi ni “amri juu ya amri.”
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.
Aliwaambia, Hapa ndipo mahali pa kustarehe, ambapo mnaweza kumpumzisha aliyechoka; na hapa ndipo mahali pa kuburudisha; lakini hawakutaka kusikia. Lakini neno la Bwana likawa kwao amri juu ya amri, amri juu ya amri; kanuni juu ya kanuni, kanuni juu ya kanuni; hapa kidogo, na pale kidogo; ili waende, na kuanguka nyuma, na kuvunjika, na kunaswa, na kukamatwa. 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.
Kwa sasa Simba wa kabila la Yuda anafungua kitabu cha Ezekieli. Tunaelezwa kwamba Ezekieli ni kuhani katika mwaka wa thelathini, ikiwa “thelathini” inawakilisha umri wake wa kiishara kama kuhani, au mwaka wa thelathini katika mfululizo wa kiunabii ulioanza katika Yubile Kuu ya Yosia. Ukuhani wa mwisho wa siku za mwisho ni wale mia moja arobaini na nne elfu, na historia za kale za kihalisi ni vielelezo vya historia ya kiishara katika siku za mwisho.
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.
Lakini ninyi mtaitwa Makuhani wa Bwana; watu watawaita Wahudumu wa Mungu wetu; mtakula utajiri wa Mataifa, na katika utukufu wao mtajisifu. 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.
Ezekieli ni ishara ya watu wa Mungu katika siku za mwisho—historia takatifu ambayo kila ushuhuda wa kinabii huitambulisha. Historia hiyo takatifu ni mwendo wa malaika wa tatu, ambao ulifananishwa hasa na mwendo wa malaika wa kwanza mwaka 1840. Mwendo wa malaika wa kwanza ulikuwa malaika alfa wa wale malaika watatu, na wa tatu ndiye malaika omega. Kwa hiyo, Ezekieli amepangwa sambamba na Petro katika wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu. Historia ya kiishara ambayo Petro na Ezekieli wote wawili wamewekwa ndani yake inawakilishwa kuwa ni historia ya Panium.
The Little Book
Kitabu Kidogo
Ezekiel takes the little book, as did John in Revelation ten.
Ezekieli anakitwaa kile kitabu kidogo, kama alivyofanya Yohana katika Ufunuo kumi.
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.
Lakini wewe, mwanadamu, sikia nikuambialo; usiwe mwenye kuasi kama nyumba hiyo yenye kuasi; fungua kinywa chako, ule nikupacho. Nami nilipotazama, tazama, mkono mmoja ulikuwa umetumwa kwangu; na tazama, ndani yake mlikuwa na gombo la kitabu; naye akalikunjua mbele yangu; nalo lilikuwa limeandikwa ndani na nje; na ndani yake mlikuwa mmeandikwa maombolezo, na kuugua, na ole. Tena akaniambia, Mwanadamu, kula upatavyo; kula gombo hili, ukaiseme nyumba ya Israeli. Basi nikafungua kinywa changu, naye akanilisha gombo hilo. Akaniambia, Mwanadamu, kulisha tumbo lako, ukajaze matumbo yako kwa gombo hili ninalokupa. Ndipo nikalila; nalo likawa kinywani mwangu tamu kama asali. Ezekieli 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.
Katika Ufunuo kumi, Yohana anakila kile kitabu kidogo, na sura nzima inawakilisha udhihirisho wa uweza wa Mungu tangu Agosti 11, 1840 hadi Oktoba 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.
“Malaika anayeungana katika kutangaza ujumbe wa malaika wa tatu atauangaza ulimwengu wote kwa utukufu wake. Hapa umetabiriwa utendaji wa upeo wa dunia yote na wa nguvu isiyo ya kawaida. Harakati ya ujio ya miaka 1840–44 ilikuwa udhihirisho wa utukufu wa nguvu za Mungu; ujumbe wa malaika wa kwanza ulipelekwa kwa kila kituo cha umisionari duniani, na katika baadhi ya nchi kulikuwako mwamko mkuu wa kidini kuliko wote ambao umewahi kushuhudiwa katika nchi yoyote tangu Matengenezo ya karne ya kumi na sita; lakini haya yatazidiwa na harakati yenye nguvu chini ya onyo la mwisho la malaika wa tatu.” 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.
Ezekieli ameunganishwa na Yohana katika sura ya kumi ya Ufunuo, hivyo Petro, Yohana, na Ezekieli wanasimama pamoja mahali pao walipopangiwa wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu.
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.
1840 hadi 1844 inawakilisha kipindi cha miaka minne kilichoanza wakati unabii wa wakati ulioanza kwa kipindi cha miaka mia moja na hamsini tarehe 27 Julai, 1299. Hiyo “miezi mitano” ilikoma na kuungana na unabii wa wakati wa miaka mia tatu tisini na mmoja na siku kumi na tano uliokamilika tarehe 11 Agosti, 1840, wakati udhihirisho mtukufu wa uweza wa Mungu ulipodhihirishwa hadi Oktoba 22, 1844. Ndipo matumizi ya wakati wa kinabii yakakoma.
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.
Akaapa kwa yeye aishiye milele na milele, aliyeziumba mbingu, na vitu vilivyomo ndani yake, na nchi, na vitu vilivyomo ndani yake, na bahari, na vitu vilivyomo ndani yake, ya kwamba hakutakuwapo na wakati tena. Ufunuo 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.
Wakati wa unabii ulifikia mwisho wake kama matumizi halali ya unabii tarehe 22 Oktoba 1844. Ezekieli, Petro, na Yohana kila mmoja anawawakilisha wanawali wenye hekima wa Mungu wa vuguvugu la malaika wa kwanza na wa pili, na pia vuguvugu la malaika wa tatu.
Visions
Maono
The first ‘eleven’ chapters of Ezekiel present a series of “visions” as set forth in verse one of chapter one.
Sura kumi na moja za kwanza za Ezekieli zinawasilisha mfululizo wa “maono” kama yalivyowekwa katika aya ya kwanza ya sura ya kwanza.
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, mwezi wa nne, siku ya tano ya mwezi huo, nilipokuwa miongoni mwa mateka kando ya mto Kebari, mbingu zikafunguka, nami nikaona maono ya Mungu. Ezekieli 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 maono ya sura ya tatu juu ya “uwanda,” na kisha tena katika maono ya sura ya nane huko Yerusalemu. Maeneo hayo matatu ya mto Kebari, uwanda, na Yerusalemu yanawakilisha maono matatu ambayo kwa pamoja hufanya maono moja, ambayo ndiyo “maono” ya mstari wa kwanza na ya sura “kumi na moja” za kwanza.
Jubilee
Yubilei
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.
Kuuhesabu mwaka wa thelathini kuwa mwaka wa thelathini wa mzunguko wa Yubile uliyoanza katika Pasaka mashuhuri ya Yosia, na kisha kumalizika tarehe 22 Oktoba, kunaweza kuthibitishwa kwa urahisi, kwa maana mstari huo mahsusi wa historia takatifu umeonyeshwa kwa uwazi, mstari juu ya mstari, pamoja na shahidi zaidi ya mmoja. Kwa mfano; Pasaka inawakilisha sikukuu za Masika na siku ya upatanisho inawakilisha sikukuu za Vuli. Kwa hiyo, Mambo ya Walawi ishirini na tatu inapatanishwa na mzunguko wa Yubile ulioanza na Yosia. Kuna mistari mingine inayopatana na historia inayowakilishwa na mfalme Yosia hadi tarehe 22 Oktoba, 573 KK. Utimilifu wa kihistoria tarehe 22 Oktoba, 573 KK wa mwaka wa Yubile unaungwa mkono na wanahistoria.
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.
Wanahesabu wa nyakati kwa ujumla huridhika kuiweka siku ya upatanisho kuwa Oktoba 22, 573 KK, na Pasaka Kuu ya Yosia katika 622 KK pia ni tarehe inayokubalika na wanakronolojia hao wa kibiblia. Pasaka, ishara ya sikukuu za majira ya kuchipua, ilianza mzunguko wa Yubile wa miaka arobaini na tisa, uliomalizikia katika ishara ya sikukuu za majira ya vuli katika siku ya upatanisho. Hizo majuma saba ya miaka zilizofanya jumla ya miaka arobaini na tisa zilikuwa ishara za Sabato ya nchi.
“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.
“Katika kila ukurasa, iwe ni historia, au amri, au unabii, Maandiko ya Agano la Kale yameng’arishwa kwa utukufu wa Mwana wa Mungu. Kwa kadiri ilivyokuwa ya asili ya Mungu, mfumo mzima wa Uyahudi ulikuwa unabii ulioungamanishwa wa injili. Kumhusu Kristo, “manabii wote humshuhudia.” Matendo 10:43. Tangu ahadi aliyopewa Adamu, kushuka chini kupitia mstari wa wazee wa ukoo na mfumo wa sheria, nuru tukufu ya mbinguni iliweka wazi nyayo za Mkombozi. Waonaji walilitazama Nyota ya Bethlehemu, Shilo ajaye, huku mambo yajayo yakipita mbele yao katika msafara wa fumbo. Katika kila dhabihu kifo cha Kristo kilionyeshwa. Katika kila wingu la uvumba haki yake ilipanda juu. Kwa kila tarumbeta ya yubile jina lake lilitangazwa. Katika fumbo la kutisha la patakatifu pa patakatifu utukufu wake ulikaa.” Tumaini la Vizazi Vyote, 211.
Seventeen
Kumi na saba
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.
Sedekia alikuwa amepelekwa Babeli wakati Yerusalemu ulipoanguka miaka kumi na minne kabla ya 573 KK. Wanahistoria wa Kiyahudi hutambua mzunguko wa Yubile kutoka kwa Yosia mwaka 622 hadi Oktoba 22, 573 kuwa mzunguko wa 17 wa Yubile. Kipindi kutoka vita vya Raphia hadi vita vya Panium kilikuwa miaka kumi na saba. Ptolemy alikuwa mshindi katika vita vya Raphia, naye alitawala akiwa mfalme wa kusini kwa miaka kumi na saba. Tangu Amri ya Milano hadi Konstantino alipoigawa himaya yake mwaka 330, kulikuwa miaka kumi na saba. Katika mzunguko wa kumi na saba wa Yubile, Yerusalemu uliharibiwa na Nebukadneza.
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.
Kwa maana wana wa Israeli watakaa siku nyingi bila mfalme, na bila mkuu, na bila dhabihu, na bila sanamu ya ukumbusho, na bila naivera, na bila terafimu; baadaye wana wa Israeli watarudi, nao watamtafuta Bwana, Mungu wao, na Daudi mfalme wao; nao watamcha Bwana na wema wake katika siku za mwisho. 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 anazungumzia jambo linalohusiana moja kwa moja na utekwa wa Sedekia, ingawa pia linawakilisha mwanzo wa utekwa kwa ufalme wa kaskazini katika mwaka wa 723 KK. Sababu inayofanya kifungu cha Hosea kihusiane na ushuhuda wa Ezekieli inahusiana na kumkataa Mungu wakati Israeli iliposisitiza kuwa na mfalme wa kibinadamu. Tamaa ya Israeli ya kutawaliwa na mfalme wa kibinadamu, badala ya Mfalme wa Kiungu, inawakilishwa kuwa “kiburi cha nguvu zenu” katika hukumu ya “mara saba” katika Mambo ya Walawi 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.
Nanyi msiponisikiliza bado kwa ajili ya hayo yote, ndipo nitawaadhibu mara saba zaidi kwa ajili ya dhambi zenu. Nami nitaivunja kiburi cha nguvu zenu; nami nitazifanya mbingu zenu kuwa kama chuma, na nchi yenu kuwa kama shaba. Mambo ya Walawi 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.
“Majivuno ya nguvu yenu” yanawakilisha shauku ya Israeli ya kufanana na ulimwengu na kuwa na mfalme wao wenyewe. Kuondolewa kwa mfalme kutoka ufalme wa kaskazini mwaka 723 KK, na kisha kutekwa kwa Mfalme Sedekia wa ufalme wa kusini mwaka 586 KK, kunawakilisha kuvunjwa kwa “majivuno” ya Israeli ya kale, na kiburi hutangulia kuanguka. Katika unabii wa Biblia, “nguvu” ni mfalme au ufalme, na majivuno ya Israeli katika kujipatia mfalme wa kibinadamu yanaashiria kuukataa utawala wa Mungu na Mfalme wa Kiungu.
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.
Ikawa, Samweli alipokuwa mzee, aliwaweka wanawe kuwa waamuzi juu ya Israeli. Na jina la mzaliwa wake wa kwanza lilikuwa Yoeli; na jina la wa pili wake, Abiya; nao walikuwa waamuzi katika Beer-sheba. Lakini wanawe hawakuenda katika njia zake, bali walikengeuka na kufuata mapato ya aibu, wakapokea rushwa, na kupotosha hukumu. Ndipo wazee wote wa Israeli wakakusanyika, wakamwendea Samweli huko Rama, wakamwambia, Tazama, wewe umekuwa mzee, na wanao hawaendi katika njia zako; basi sasa tuwekee mfalme atuhukumu kama mataifa yote. Lakini jambo hilo lilimchukiza Samweli waliposema, Tupe mfalme atuhukumu. Naye Samweli akamwomba Bwana. Bwana akamwambia Samweli, Sikiliza sauti ya watu katika yote wakwambiayo; kwa maana hawakukukataa wewe, bali wamenikataa mimi, nisitawale juu yao. Kwa kadiri ya matendo yote waliyoyatenda tangu siku ile niliyowapandisha kutoka Misri hata leo hii, jinsi walivyoniacha mimi na kuitumikia miungu mingine, ndivyo wanavyokutenda na wewe. Basi sasa sikiliza sauti yao; walakini uwaonye kwa ushuhuda wa nguvu, ukawaonyeshe namna ya mfalme atakayewatawala. 1 Samweli 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.”
Inapaswa kuangaliwa kwamba wakati huo Israeli walimkataa si Mungu tu kuwa mfalme wao, bali pia Roho ya Unabii, kama ilivyowakilishwa na Samweli, kwa maana imeandikwa, “wameniacha mimi, na kuitumikia miungu mingine; vivyo hivyo wanakutendea na wewe.”
“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.
“Shetani yuko... akisisitiza daima yale bandia—ili kuwaongoza watu mbali na kweli. Udanganyifu wa mwisho kabisa wa Shetani utakuwa kuifanya ushuhuda wa Roho wa Mungu usiwe na athari yoyote. ‘Pasipo maono, watu huangamia’ (Mithali 29:18). Shetani atatenda kwa werevu mwingi, kwa njia mbalimbali na kupitia vyombo mbalimbali, ili kuitikisa imani ya watu wa Mungu waliosalia katika ushuhuda wa kweli.
“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.
“Kutachochewa chuki dhidi ya Shuhuda iliyo ya kishetani. Kazi za Shetani zitakuwa ni kuyumbisha imani ya makanisa ndani yake, kwa sababu hii: Shetani hawezi kuwa na njia iliyo wazi sana ya kuingiza madanganyo yake na kuzifunga nafsi katika upotovu wake ikiwa maonyo na makaripio na mashauri ya Roho wa Mungu yatatiwa maanani.” Selected Messages, kitabu cha 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.”
Udanganyifu wa mwisho kwa theokrasia ya Israeli ya kale ulikuwa ni kukataliwa si kwa Mungu pekee, bali pia kwa Roho ya Unabii. Kukataliwa huko katika mwaka wa 1097 KK ni mfano wa udanganyifu wa mwisho wa Uadventista wa Sabato wa Laodikia katika mwaka wa 1863. “Nyakati saba” za Mambo ya Walawi ishirini na sita ni Neno la Mungu, na Roho ya Unabii husema kuhusu “nyakati saba” kwamba “haipaswi kubadilishwa.”
“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.
“Nimeona kwamba chati ya mwaka 1843 iliongozwa na mkono wa Bwana, na kwamba haikupaswa kubadilishwa; kwamba hesabu zile zilikuwa kama alivyotaka Yeye; kwamba mkono Wake ulikuwa juu yake na ulificha kosa katika baadhi ya zile hesabu, ili kwamba hakuna mtu angeweza kuliona, hata mkono Wake ulipoondolewa.” 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.
Roho ya Unabii bila shaka iliidhinisha “nyakati saba,” na uidhinisho wake ulikuwa onyo la kutobadili tarakimu zilizo kwenye chati, ambamo “nyakati saba” ni safu ya katikati na kona ya juu ya mkono wa kuume. Kwa chati ya bandia ya Uriah Smith mwaka 1863, kukataliwa kwa taratibu kwa kweli za msingi, kulikofananishwa na Israeli wa kale katika kumkataa kwao Mungu, na Roho ya Unabii ilitambua uasi wa 1863. Tarehe ya uasi wa 1863 inalingana na mstari wa unabii uliowekwa wazi katika kitabu cha Ezekieli. Katika mstari huo wa historia, hitimisho lilikuwa ni kuangamizwa kwa Yerusalemu, ambako kulifananisha sheria ya Jumapili. Kipindi cha 1863 hadi sheria ya Jumapili iliyo karibu kuja kilifananishwa na historia ya mfalme Sauli mwaka 1097 KK hadi Sedekia mwaka 586 KK.
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.
Sedekia alichukuliwa mateka kwenda Babeli miaka kumi na minne kabla ya Yubile ya 573 KK. Mzunguko wa kumi na saba wa Yubile ulianza mwaka 622 KK, na katika mwaka wa thelathini Ezekieli anawekwa wazi kuwa kuhani mwaka 591 KK, kisha miaka mitano baadaye Yerusalemu uliharibiwa mwaka 586 KK. Uliharibiwa katika siku iyo hiyo ya mwaka kama ulivyoharibiwa mara ya pili mwaka 70 BK na Tito. Mstari wa kwanza wa Ezekieli moja ni miaka mitano kabla ya kuharibiwa kwa Yerusalemu na miaka kumi na tisa kabla ya maono ya hekalu ya 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 uhamisho 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.
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.
Kwa kutotii agano la Sabato ya nchi, Mungu alionyesha kwamba “nyakati saba” zingekuwa laana kwa kutotii mwaka wa saba, ambao ni Sabato ya nchi. “Wakati” ni mwaka, na “mwaka” una siku mia tatu na sitini, na nyakati saba mara mia tatu na sitini ni miaka elfu mbili mia tano na ishirini. Huenda Wamillerite hawakutumia tamko la “miaka elfu mbili mia tano na ishirini,” lakini chati zao zote mbili takatifu zilionyesha kwa hesabu miaka elfu mbili mia tano na ishirini.
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.
Kutangazwa kwa laana ya nyakati saba juu ya ufalme wa kaskazini wa Israeli na ufalme wa kusini wa Yuda kulikuwa uelewa wa kwanza wa William Miller, au unaweza kusema wa “msingi,” au hata unaweza kusema uelewa wa “alpha.” Mwaka 1863 kanisa la Waadventista wa Sabato la Laodikia lilikataa uelewa wa msingi wa uvumbuzi wa Miller; “uvumbuzi” uliowakilisha msingi mzima wa vuguvugu la Millerite. Uvuvio ulionya moja kwa moja kwamba jambo hili lingeweza kutokea, nalo limetokea, na lilitokea zamani sana.
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.
Msingi wa hekalu lililojengwa upya baada ya utekwa wa Babeli ulikamilishwa katika historia ya amri ya kwanza, na kabla ya amri ya pili. Hekalu lilijengwa kikamilifu katika historia ya amri ya pili. Katika amri ya tatu, enzi ya kitaifa ilirejeshwa kwa Israeli ya kale halisi. William Miller aliwakilisha malaika wa kwanza aliyewasili mwaka 1798 na kutiwa nguvu tarehe 11 Agosti, 1840. Malaika wa pili aliwasili baada ya misingi kuwekwa, kama ilivyowakilishwa na chati ya 1843, iliyochapishwa mwezi Mei wa 1842. Katika kukatishwa tamaa kwa kwanza kwa mwaka 1844, kukatishwa tamaa kwa alfa kwa mwaka 1844, malaika wa pili na pia wakati wa kukawia katika mfano wa wanawali waliwasili, na wakati ujumbe wa malaika wa pili ulipotiwa nguvu katika mkutano wa kambi wa Exeter, hekalu lilikamilika. Kisha katika kukatishwa tamaa kukuu, au omega, kwa mwaka 1844, Mjumbe wa Agano alikuja ghafula katika hekalu Lake, katika utimilifu wa miaka elfu mbili mia tatu iliyoanza katika amri ya tatu na kuishia katika kuwasili kwa malaika wa tatu.
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.
Yosia humaanisha “msingi wa Mungu.” Awe ni mfalme Yosia au Josiah Litch; wote wawili ni alama za misingi, kama inavyowakilishwa katika historia ya amri ya kwanza na kama inavyowakilishwa na sikukuu za majira ya kuchipua zilizoainishwa katika aya ishirini na mbili za kwanza za Mambo ya Walawi ishirini na tatu. Misingi, sikukuu za majira ya kuchipua, na amri ya kwanza, vyote ni alama za mwaka 1840 na kutiwa nguvu kwa malaika wa kwanza. Oktoba 22, 573 KK kama ilivyoelezwa katika Ezekieli sura ya arobaini na aya ya kwanza ni alama ya Oktoba 22, 1844 na kufunguliwa kwa hukumu ya wafu, na pia ni alama ya Septemba 11, 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.
Ezekieli ni ishara ndani ya historia ya kinabii inayowakilishwa katika maandishi yake. Ezekieli yupo pale wakati wale wanaume ishirini na watano wanapoisujudia jua mwishoni mwa sura ya nane. Alikuwapo pia katika sura zinazofuata wakati ‘kutiwa muhuri kunakofuatwa na machinjo’ kunapoletwa juu ya Yerusalemu, ambayo Ellen White anaibainisha kuwa ni kanisa la Waadventista wa Sabato. Katika sura kumi na moja za kwanza, Ezekieli analetwa ndani ya patakatifu pa mbinguni ili apokee maagizo yake, kama vile Wamillerite walivyoitwa kufanya mwaka 1844, na kama ambavyo sasa harakati hii inaitwa kufanya.
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.
Basi Ezekieli atakuwa kwenu ishara; sawasawa na yote aliyoyatenda ndivyo mtakavyotenda; na hili litakapokuja, ndipo mtakapojua ya kuwa mimi ndimi Bwana MUNGU. Ezekieli 24:24.
When This Cometh
Wakati Hili Litakapokuja
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.”
Tutakapofikia hatua katika siku za mwisho ambapo mambo ambayo Ezekieli alionyesha kwa mfano yanajirudia miongoni mwa watu wa Mungu, ndipo tutakapokuwa tumefikia ishara ya Ezekieli. Mnapojua kwamba Ezekieli anamwakilisha wale mia moja na arobaini na nne elfu, na mnalijua hilo kwa kiwango cha imani na ufahamu kinachomiliki tarajio takatifu lililotakaswa kwamba kila jambo lililoonyeshwa kwa mfano na Ezekieli katika maandishi yake ni kielelezo cha mlolongo mtakatifu wa matukio katika siku za mwisho yanayowahusu wale mia moja na arobaini na nne elfu—mnapojua hilo, ndipo “mtakapojua” kwamba “Bwana” ndiye “Mungu.”
We will continue these thoughts in the next article.
Tutaendeleza mawazo haya katika makala inayofuata.