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# The Hidden History of Verse Forty - Number Twenty

ചരിത്രത്തിന്റെ മറഞ്ഞിരിക്കുന്ന ഭാഗം — ഇരുപതാം സംഖ്യയിലെ നാല്പതാം വാക്യം

The Second Woe - Part Seven - Ezekiel

Kecelakaan Kedua - Bahagian Tujuh - Ezekiel

Author

Jeff Pippenger

Published

July 29, 2026

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It is an acceptable biblical understanding to identify the prophet Ezekiel as thirty years old in his opening verses.

I amisiwa ya leta, ya Baebele, go tlhalosa gore moporofeti Hesekiele o ne a na le dingwaga di le masome a mararo mo ditemaneng tsa gagwe tsa ntlha.

> 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.

> Eaba go tlaa diragala mo ngwageng wa masome a mararo, mo kgweding ya bone, ka letsatsi la botlhano la kgwedi, ya re ke ntse ke le mo gare ga batshwarwa fa nokeng ya Kebare, magodimo a bulega, mme ka bona diponatshegelo tsa Modimo. Ka letsatsi la botlhano la kgwedi, e neng e le ngwaga wa botlhano wa botshwarwa jwa kgosi Jehoiakine, lefoko la Morena la tla ka tlhamalalo mo go Esekiele moperesiti, morwa Buzi, kwa lefatsheng la Bakanana fa nokeng ya Kebare; mme seatla sa Morena sa nna gone mo go ene. Esekiele 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.

Bangwe ba dumela gore “ngwaga wa masome a mararo” o theilwe mo potologong e e rileng ya jubile, e e simologileng ka Kgosi Josia mme ya khutla ka temana ya ntlha ya kgaolo ya masome a manè.

> 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.

> An taun bilong mipela long kalabus i kamap namba 25, long kirap bilong yia, long namba 10 de bilong mun, long namba 14 yia bihain long taun i bin bagarap, long wankain de stret han bilong Bikpela i bin stap antap long mi, na em i bringim mi i go long hap. Esekiel 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.

Bašupeli ba nako ya Baebele ba re temana ya ntlha ya kgaolo ya masome a manê e ka bewa e le ka 28 Moranang kgotsa ka 22 Diphalane, 573 pele ga Keresete. Baporofeti botlhe ba supa malatsi a bofelo, ka jalo letlha la go wa, e leng 22 Diphalane, 573 pele ga Keresete, ke letlha la omega la mola o o simologileng dingwaga di le masome a matlhano pele ga foo mo go se go bidiwang “Paseka e Kgolo ya ga Josia” ka 5 Motsheganong, 622 pele ga Keresete.

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.

Bilangan tiga puluh ialah lambang para imam yang harus berumur tiga puluh tahun apabila mereka mulai melayani. Sama ada ayat satu hingga tiga dalam Yehezkiel satu mengenal pasti umur Yehezkiel sebagai tiga puluh tahun, atau sekadar sebagai lambang seorang imam, dia tetap akan digambarkan sebagai berumur tiga puluh tahun. Jika tiga puluh tahun dalam ayat satu itu, sebagaimana dipercayai oleh orang lain, melambangkan tahun yang ketiga puluh sejak Paskah Agung Yosia pada tahun 622 SM, implikasi kenabiannya tetap sama.

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.

Josiah bermaksud “asas,” dan Paskah Agungnya memulakan suatu tempoh jubile yang berakhir pada 22 Oktober, pada Hari Pendamaian, tahun 573 SM. “Garis jubile” dari Josiah hingga 22 Oktober sejajar dengan sejarah dari 1840 hingga 1844. Asas-asas tahun 1840 dilambangkan oleh raja Josiah dan juga oleh Josiah Litch. Tanggal 22 Oktober dilambangkan oleh tiupan tanduk sangkakala jubile bersama-sama dengan tanduk Hari Pendamaian.

> 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.

> তুমি তোমার জন্য সাত সাবাথ-বৎসর গণনা করবে, অর্থাৎ সাত বার সাত বৎসর; আর সেই সাত সাবাথ-বৎসরের কাল হবে তোমার জন্য ঊনপঞ্চাশ বৎসর। তারপর সপ্তম মাসের দশম দিনে তুমি যূবিলীর তূরীধ্বনি করাবে; প্রায়শ্চিত্তের দিনে তোমরা তোমাদের সমগ্র দেশে তূরীধ্বনি করাবে। লেবীয় পুস্তক ২৫:৮, ৯।

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.

Ezekiel e beilwe mo moleng wa Jubilee go tloga mo kgosing Josiah go ya go fitlha ka Diphalane 22, mola o o emelang moengele wa ntlha le wa bobedi ba Tshenolo kgaolo 10 go tloga ka 1840 go ya go fitlha ka 1844. Ezekiel o emela ba-Millerite ba moengele wa ntlha le wa bobedi, le ba ba dikete di le lekgolo le masome a manè a bonè ba moengele wa boraro. Ezekiel o emela boperesiti jwa ba ba dikete di le lekgolo le masome a manè a bonè, mme semelo sa gagwe se segolo sa boporofeti ke gore ke moporofeti.

## Prophet, Priest and King

Nabi, Imam, lan Raja

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.

Go na le baanelwa ba bararo ba Baebele ba ba simolotseng go dira tirelo ya bona fa ba le dingwaga di le masome a mararo. Ntle le Esekiele, go ne go na le Dafide le Josefa. Ka ntlha ya gore botlhe ba simolotse go direla fa ba le mo dingwageng di le masome a mararo, botlhe ke baperesiti. Dafide ke sesupo sa kgosi, Josefa ke moperesiti, mme Esekiele ke moporofeti mo bogosing jwa kgalalelo jo bo nang le dikarolo tse tharo, jo bo bopilweng ka moporofeti, moperesiti le kgosi.

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.

Walau bagaimanapun kita mungkin menerapkan nabi Yehezkiel sebagai suatu lambang, dia ialah seorang imam, dan apabila diterapkan dalam garis jubli dari Yosia hingga 22 Oktober, Yehezkiel ialah seorang imam yang akan mewakili seorang imam pada masa pemeteraian seratus empat puluh empat ribu, sebagaimana dilambangkan oleh sejarah dari 1840 hingga 1844 dan raja Yosia hingga 22 Oktober, 573 SM.

## Twenty-two

Yigirma ikki

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.

Baibuli i paia klia se Ezequiel i mehn mahsenien ihwahn sounpar ruo. “Ruo-ekeh” emen kilel en mehn riepwiki me pahn mwahu me pahsang pahn pwung en Pwung Kesempwal me kaparoki aramas. Nan sounsilepen pwe Josiah ah Pasova lel sapwong pahk eh chapter pahsangwuhw me duwen October 22 ah kapwung en Jubilee, Josiah ah Pasova i kileledi dodohn Josiah Litch ni 1838 oh 1840. Dodohng men et i pahn kasalehng profesi kan en ahnsou en wehioh keieu oh keriou. Iet met wehwehki pwe profesi en wehioh keieu oh keriou i lahlahr sang me pionier kan ese diar.

Ezekiel as a biblical prophet identifies more specific dates in his writings than any other biblical author.

यहेजकेल, एक बाइबलीय अगमवक्ता के रूप में, अपने लेखन में किसी भी अन्य बाइबलीय लेखक की अपेक्षा अधिक विशिष्ट तिथियों की पहचान करता है।

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.

Yehezkiel merupakan omega bagi prinsip satu hari sama dengan satu tahun dalam nubuat Alkitab. Dalam kitab Bilangan, penyebutan alfa bagi prinsip satu hari satu tahun itu dinyatakan pada pemberontakan yang pertama di Kadesh, yang mengakibatkan empat puluh tahun pengembaraan di padang gurun. Pemberontakan yang terakhir, atau omega, dilambangkan oleh Yehezkiel dalam pasal empat ketika Yerusalem dibinasakan.

## Alpha

ᠠᠯᠹᠠ

> 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.

> Selepas bilangan hari ketika kamu mengintai negeri itu, iaitu empat puluh hari, tiap-tiap satu hari dihitung sebagai satu tahun, maka kamu akan menanggung kesalahanmu, iaitu empat puluh tahun, dan kamu akan mengetahui pembatalan janji-Ku. Aku, TUHAN, telah berfirman; sesungguhnya Aku pasti akan melakukan hal ini terhadap segenap jemaah yang jahat ini, yang telah berhimpun bersama-sama menentang Aku: di padang gurun ini mereka akan binasa, dan di sanalah mereka akan mati. Bilangan 14:34, 35.

## Omega

Омега

> 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.

> “Engkau juga harus berbaring pada sisi kirimu dan menanggungkan kesalahan kaum Israel atasnya; sesuai dengan jumlah hari engkau berbaring di atasnya, demikianlah engkau akan menanggung kesalahan mereka. Sebab Aku telah membebankan kepadamu tahun-tahun kesalahan mereka, menurut jumlah hari itu, yaitu tiga ratus sembilan puluh hari; demikianlah engkau akan menanggung kesalahan kaum Israel. Dan setelah engkau menyelesaikan semuanya itu, berbaringlah lagi pada sisi kananmu, maka engkau akan menanggung kesalahan kaum Yehuda empat puluh hari lamanya: tiap-tiap hari Kutetapkan bagimu sebagai satu tahun. Sebab itu, engkau harus mengarahkan wajahmu kepada pengepungan Yerusalem, dan lenganmu harus terbuka, dan engkau harus bernubuat menentangnya.” Yehezkiel 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.

꞉ꦢꦺꦱ꧀ lan karusakan Yerusalem nggambarake pambrontakan alfa lan omega, kang makili prinsip “sedina kanggo setaun.” Prinsip “sedina kanggo setaun” iku dadi paugeran utama para Millerit, lan katon ana ing sajarah taun 1840 nganti 1844, kaya kang dilambangake ana ing garis Yobel wiwit raja Yosia nganti 22 Oktober. Ezekiel ngaturake tanggal luwih akeh tinimbang nabi liyané. Ing sajroning pananggalan Ezekiel, garis Yobel iku katandhani, saéngga paseksèn Ezekiel kagandhèng langsung karo sajarah malaékat kapisan lan kapindho, lan sawisé iku sajarah malaékat katelu.

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.

Bersama dengan “garis Yobel” itu, Yehezkiel berbaring pada lambungnya selama tiga ratus sembilan puluh hari, kemudian pada lambungnya yang lain selama empat puluh hari. “Empat ratus tiga puluh” adalah lambang perjanjian lama dan perjanjian baru, sebab janji perjanjian kepada Abram tentang empat ratus tahun perbudakan di Mesir memperoleh saksi kedua berupa tiga puluh tahun melalui rasul Paulus. Bersama-sama Abram, (kemudian Abraham) dari ‘yang lama’ dan Saulus, (kemudian Paulus) dari ‘yang baru’ menggabungkan kesaksian mereka untuk menegakkan empat ratus tiga puluh tahun sebagai lambang perjanjian yang kekal. “Tiga ratus sembilan puluh hari” “haruslah engkau menanggung kesalahan kaum Israel.” “Dan” “haruslah engkau menanggung kesalahan kaum Yehuda empat puluh hari.” Bersama-sama sisi kanan dan sisi kiri menyamai Abram dan Paulus.

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.

Kisianjiro kilikuwa sikuzote kimejengwa juu ya utiifu au kutotii—uzima au mauti. Kanuni ya siku kuwa sawa na mwaka katika historia ya Wamilleri ilikuwa suala la uzima au mauti, nayo historia hiyo ilitangazwa na malaika wa kwanza kuwa injili ya milele. “Injili” ni suala la uzima au mauti, na suala la kupimwa la uzima au mauti katika historia ya Wamilleri liliwekwa ndani ya muktadha wa kanuni ya siku kulingana na mwaka. Utabiri uliowezesha ujumbe wa malaika wa kwanza ulikuwa unabii wa miaka mia tatu tisini na mmoja na siku kumi na tano wa ole wa pili. Ndani ya zile siku mia tatu tisini ambazo Ezekieli alilala kwa ubavu wake wa kushoto mna kielelezo cha unabii wa wakati wa miaka mia tatu tisini na mmoja na siku kumi na tano wa ole wa pili. Inahitaji utambuzi wa kinabii ili kuligawa neno la unabii kwa usahihi, lakini jambo hilo si chini ya kazi inayoendelea ya Simba wa kabila la Yuda akifunua 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.

Ndzi vula leswaku Ezekiele u fanele ku tekiwa tanihi xifanekiselo xa lava dzana na mune wa magidi, kambe ngopfu-ngopfu tanihi xifanekiselo xa nyiko ya Moya wa Vuprofeta, hambi yi yimela ku humelela ka muprofeta wa masiku ya makumu, kumbe ku humelela ka vanhu va ntwanano lava twisisaka nsinya wa milawu ya ndlela ya layini ehenhla ka layini.

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.

Ndzi yima ndzi tiyile leswaku ku vonakala ka Ezekiel mayelana ni vuprofeta bya malembe ya madzana manharhu na makume nkaye na rin’we ni masiku ya khume ntlhanu swi fambisana ni munhu wa burachi ya misava la hoxaka vuhlalu ebyeni lebyikulu swinene.

I contend that the light from Ezekiel is an essential element of the capstone message, when the temple is finished.

Ndzi vula leswaku ku vonakala loku humaka eka Ezekiele i xiphemu xa nkoka xa rungula ra ribye ro heta, loko tempele yi hetiwile.

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.

Esekiyele uselomhla ka-22 Okthoba evesini lokuqala lesahluko samashumi amane, futhi kulapho umbono wethempeli lesikhathi esizayo unikezwa khona uEsekiyele. Lelo thempeli liyithempeli labayizinkulungwane eziyikhulu namashumi amane nane, uEsekiyele ayisibonakaliso saleyo nombolo. Lelo qembu liyobe selidlule ezivivinyweni ezimbili ngaphambi kokuba lifinyelele kowesithathu nowokugcina wokuhlola. UEsekiyele uvezwa njengowamukela ukukhanya kwakhe ethempelini, ngakho-ke ukukhanya akukhiqizayo njengesibonakaliso kumelela ukukhanya okuza lapho abantu bakaNkulunkulu bengena eNdaweni eNgcwele Kakhulu ngokuvumelana nesahluko seshumi sikaDaniyeli.

The light of the Revelation of Jesus Christ that is unsealed, is unsealed just before probation closes.

Lesedi la Tšenolo ya Jesu Kriste leo le sa timolotswego, le timolotswa pele ga ge sebaka sa kgaugelo se tswalelwa.

> 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.

> Nake aŋanə, “Kaselaŋ hatam ya baŋēn ŋonon kəjəgəna ya littafin nan, gama lokaci ya yi kusa. Wanda ba mai adalci ba ne, bari yă ci gaba da zama marar adalci har yanzu; kuma wanda yake ƙazami, bari yă ci gaba da zama ƙazami har yanzu; kuma wanda yake mai adalci ne, bari yă ci gaba da zama mai adalci har yanzu; kuma wanda yake mai tsarki ne, bari yă ci gaba da zama mai tsarki har yanzu.” Ru’ya ta Yohanna 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.”

နံပါတ် ဆယ့်တစ်၌ စမ်းသပ်ကာလ ပိတ်သိမ်းမတိုင်မီ အလွန်နီးကပ်သော “အချိန်သည် နီးပြီ” ဖြစ်ပြီး၊ ထို့ကြောင့် “အချိန်သည် နီးပြီ” ဟုဆိုသောအချိန်၌ ယေရှုခရစ်တော်၏ ဗျာဒိတ်တော်သည် တံဆိပ်ဖြုတ်ဖွင့်လှစ်ထားခြင်းဖြစ်သည်။

> 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.

> உடனே நடைபெற வேண்டிய காரியங்களைத் தம்முடைய தாசர்களுக்குக் காண்பிக்கும்படியாக, தேவன் இயேசு கிறிஸ்துவுக்குக் கொடுத்த வெளிப்படுத்துதல் இது; அவர் தமது தூதன் மூலமாக அதைக் அனுப்பி, தமது தாசனாகிய யோவானுக்குச் சுட்டிக்காட்டினார். அவன் தேவனுடைய வார்த்தையையும், இயேசு கிறிஸ்துவின் சாட்சியத்தையும், தாம் கண்ட எல்லாவற்றையும் சாட்சியாக அறிவித்தான். இந்தத் தீர்க்கதரிசனத்தின் வார்த்தைகளை வாசிப்பவன் பாக்கியவான்; அவற்றைக் கேட்டு, இதில் எழுதப்பட்டிருக்கிறவற்றைக் காக்கிறவர்களும் பாக்கியவான்கள்; ஏனெனில் காலம் சமீபமாக இருக்கிறது. வெளிப்படுத்தின விசேஷம் 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.

Pablumang kati ti Laodicean a Seventh-day Adventism inton ipakat ti linteg ti Domingo, ket ti Adventism ket nailadawan kas Jerusalem idiay maikasiam a kapitulo ti Ezekiel. Sadiay, dagidiay agnganngarud ken agdung-aw gapu kadagiti makarimon a maaramid iti daga ken iti iglesia ket awatenda ti sello. Ti panagsello ket mapasamak inton dagiti angin ti daya, a simbolo ti Islam, ket pabangonenna ti uneg dagiti nasnacion, sakbay unay a maikatteng ti pablumang. Idiay maikawalong kapitulo ti Ezekiel, dagiti uppat a kaputotan ti Adventism ket agpatingga, ket ti maikauppat a kaputotan ket naisimbolo iti dua pulo ket lima a pangulo nga agruknoy iti init.

That vision was given symbolically one day before the Sunday law, or just before the close of probation as represented by six, six, six.

Pono eo ya pono e ne ya newa ka seswantšho letšatši le tee pele ga molao wa Lamorena, goba kgauswi le go tswalelwa ga nako ya kgaugelo bjalo ka ge go emelwa ke tshela, tshela, tshela.

> 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.

> Lalu terjadilah pada tahun yang keenam, pada bulan yang keenam, pada hari yang kelima bulan itu, ketika aku duduk di rumahku dan para tua-tua Yehuda duduk di hadapanku, bahwa tangan Tuhan ALLAH turun ke atasku di sana. Kemudian aku melihat, dan tampaklah suatu rupa seperti penampakan api: dari yang kelihatan seperti pinggang-Nya ke bawah, api; dan dari pinggang-Nya ke atas, seperti penampakan cahaya yang berkilau, seperti warna damar. Lalu Ia mengulurkan sesuatu yang menyerupai tangan dan memegang seberkas rambut kepalaku; dan Roh mengangkat aku di antara bumi dan langit, lalu membawa aku dalam penglihatan-penglihatan dari Allah ke Yerusalem, ke pintu gerbang bagian dalam yang menghadap ke utara; di sanalah tempat berhala kecemburuan yang membangkitkan kecemburuan. Dan lihatlah, kemuliaan Allah Israel ada di sana, sesuai dengan penglihatan yang telah kulihat di tanah datar. Yehezkiel 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.

Pangitain ng ikaanim na taon, ikaanim na buwan, at ikalimang araw ay dumating bago ang “666,” isang sagisag ng batas ng Linggo, kapag nagsasara ang panahon ng pagsubok para sa Adventismong Laodiceano. Ang pangitaing iyon ay “ayon sa pangitain” na nakita ni Ezekiel “sa kapatagan.” Ang pangitaing nakita niya sa kapatagan ay mas naunang masusumpungan, sa ikatlong kabanata.

> 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.

> ដូច្នេះ ខ្ញុំក៏ក្រោកឡើង ហើយចេញទៅឯទីទំនាប; ហើយ មើល៍ សិរីល្អរបស់ព្រះអម្ចាស់បានឈរនៅទីនោះ ដូចជាសិរីល្អដែលខ្ញុំបានឃើញនៅក្បែរទន្លេខេបារ; ហើយខ្ញុំក៏ដួលផ្កាប់មុខចុះ។ អេសេគាល 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.

Wɔhyɛ no “asasetam” anisoadehu a ɛyɛ afe a ɛto so asia, bosome a ɛto so asia ne da a ɛto so anum no mu anisoadehu no, ne anisoadehu a Hesekiel kan huu wɔ Kebar asubɔnten no ho no yɛ pɛ.

> 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.

> Maka terjadilah pada tahun yang ketiga puluh, pada bulan yang keempat, pada hari yang kelima bulan itu, ketika aku berada di tengah-tengah orang-orang buangan di tepi sungai Kebar, bahwa langit terbuka, dan aku melihat penglihatan-penglihatan dari Allah. Yehezkiel 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.

“Imibono ya Xikwembu” leyi Ezekiele a yi “voneke,” ekusuhi ni nambu wa Kebara, a ku ri xivono xa rivala, lexi nakambe xi nga xona xivono xa Ezekiele tindzima ta nhungu ku ya eka khume na yin’we. Swivono sweswo swi humesiwile eka mongo lowu Ezekiele a langutisaka endhawini yo kwetsima, laha xivono xa xivoni xo languta xa “marah” xa ndzima ya khume xi hetisekaka kona. Ezekiele u yimela lava va endlaka xiphemu eka ku vonakala ka vuprofeta loku voningaka ku huma eNdhawini Yo Kwetsima-ngopfu loko Nhlavutelo ya Yesu Kreste yi humesiwa ntsena emahlweni ka ku pfariwa ka nkarhi wa tintswalo.

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.

Apabila kita mengenal pasti garis Yobel raja Yosia yang bermula dengan Paskah dan berakhir pada 22 Oktober, kita sedang mengenal pasti lambang perayaan-perayaan Musim Bunga dan perayaan-perayaan Musim Gugur sebagaimana dinyatakan dalam Imamat dua puluh tiga. Di sana, perayaan-perayaan musim bunga dan musim gugur dinyatakan masing-masing dengan dua puluh dua ayat, sama seperti pelayanan Yehezkiel berlangsung selama dua puluh dua tahun. Menyelaraskan Yehezkiel pada tahun ketiga puluh garis Yobel membolehkan kelahiran Yehezkiel diselaraskan dengan kebangunan Yosia. Jika dia berumur tiga puluh tahun pada tahun ketiga puluh kitaran Yobel, maka Yehezkiel akan dilahirkan pada masa reformasi 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.

Ezekiel adalah simbol bagi mereka yang oleh iman masuk ke dalam Tempat Yang Mahakudus. Setibanya di sana mereka melihat roda di dalam roda yang melambangkan jalinan kompleks interaksi manusia. Seperti halnya Yohanes dalam Wahyu pasal sepuluh, Ezekiel melambangkan kaum Millerit, namun secara lebih langsung seratus empat puluh empat ribu. Nubuatan waktunya yang sejajar, tiga ratus sembilan puluh satu tahun dan lima belas hari, menggambarkan penghakiman terakhir atas Adventisme Laodikia dengan kehancuran Yerusalem, dan itu mencakup teka-teki tiga puluh delapan dan empat puluh.

It includes the symbolism of four hundred and thirty years.

E akaretša seswantšho sa nywaga e makgolo a mane le masometharo.

It includes the four-year period represented by 1333 to 1337, 1449 to 1453 and 1840 to 1844.

Ia merangkumi tempoh empat tahun yang diwakili oleh 1333 hingga 1337, 1449 hingga 1453 dan 1840 hingga 1844.

We will begin our considerations of this most important subject in the next article.

Re tla simolola ka dipatlisiso tsa rona tsa kgang eno ya botlhokwa thata mo setlhogong se se latelang.

> “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.

> “Dalam penglihatan-penglihatan yang diberikan kepada Yesaya, kepada Yehezkiel, dan kepada Yohanes, kita melihat betapa erat surga berhubungan dengan peristiwa-peristiwa yang berlangsung di atas bumi dan betapa besarnya pemeliharaan Allah bagi mereka yang setia kepada-Nya.” Testimonies, jilid 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.

> “Kristus Sendirilah Tuhan atas Bait Suci itu. Apabila Ia meninggalkannya, kemuliaannya akan berangkat—kemuliaan yang dahulu tampak di ruang Mahakudus di atas tutup pendamaian, tempat imam besar masuk hanya sekali setahun, pada hari raya Pendamaian yang besar, dengan darah korban yang telah disembelih (lambang darah Anak Allah yang dicurahkan bagi dosa-dosa dunia), lalu memercikkannya ke atas mezbah. Inilah Shekinah, hadirat Yehova yang tampak.”

> “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.

> “Ke kemuliaan inilah yang dinyatakan kepada Yesaya, ketika ia berkata, ‘Dalam tahun matinya raja Uzia aku juga melihat Tuhan duduk di atas suatu takhta, tinggi dan terangkat, dan ujung jubah-Nya memenuhi Bait Suci’ [Yesaya 6:1–8 dikutip].” The Seventh-day Adventist Bible Commentary, jilid 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.

> “Penglihatan yang diberikan kepada Yesaya menggambarkan keadaan umat Tuhan pada hari-hari terakhir. Mereka diberi hak istimewa untuk melihat dengan iman pekerjaan yang sedang berlangsung di tempat kudus surgawi. ‘Maka terbukalah Bait Suci Allah di sorga, dan kelihatanlah tabut perjanjian-Nya di dalam Bait Suci-Nya itu.’ Ketika mereka memandang dengan iman ke dalam ruang maha kudus, dan melihat pekerjaan Kristus di tempat kudus surgawi, mereka menyadari bahwa mereka adalah suatu umat yang najis bibirnya,—suatu umat yang bibirnya sering mengucapkan kesia-siaan, dan yang talenta-talenta mereka belum dikuduskan serta digunakan bagi kemuliaan Allah. Sungguh patut mereka berputus asa ketika mereka membandingkan kelemahan dan ketidaklayakan mereka sendiri dengan kemurnian dan keelokan tabiat Kristus yang mulia. Tetapi jika mereka, seperti Yesaya, mau menerima kesan yang Tuhan kehendaki untuk ditanamkan ke dalam hati, jika mereka mau merendahkan jiwa mereka di hadapan Allah, ada harapan bagi mereka. Busur janji berada di atas takhta, dan pekerjaan yang dilakukan bagi Yesaya akan dikerjakan juga di dalam diri mereka. Allah akan menjawab permohonan-permohonan yang naik dari hati yang remuk.”

> “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.

> “Sepheo sa mosebetsi ona o moholo le o hlomphehang oa Molimo ke ho bokella mangata bakeng sa polokelo ea leholimo; hobane lefatše le tla tlala khanya ea Morena. Ka hona ho se be le ea nyahamisoang ha ba bona bokhopo bo atileng le ho utloa puo e tsoang melomong e litšila. Ha matla a lefifi a itokisa ka tatellano khahlanong le sechaba sa Molimo; ha Satane a tla bokella mabotho a hae bakeng sa ntoa e kholo ea ho qetela, ’me matla a hae a bonahala a le maholo ebile a batla a feta tekanyo, pono e hlakileng ea khanya ea bomolimo, terone e phahameng e bileng e phahamisitsoeng, e apesitsoeng ka seqha sa pallo, e tla fana ka matšeliso, tiisetso le khotso.” 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.

> “Ntaa nkɔnhwerebɔ no ano no, Hesekiel huu mframa den bi a na ɛte sɛ nea ɛrefi atifi fam reba, ‘mununkum kɛse bi ne ogya a ɛbobɔ ne ho, na hann twaa ho hyiae, na emu mfimfini no te sɛ kɔbere a ɛrehyerɛn.’ Ntwahonan pii a na ɛhyɛ wɔn ho wɔn ho mu no, abɔdeɛ a nkwa wom baanan na na wɔka wɔn. Eyinom nyinaa so koraa no, ‘na ahengua bi te hɔ a ne sɛso te sɛ aboɔ sapphira; na ahengua no sɛso no so na biribi bi wɔ hɔ a ne sɛso te sɛ onipa a ɔte so wɔ soro.’ ‘Na kerubim no mu na wohuu onipa nsa sɛso wɔ wɔn ntaban ase.’ Hesekiel 1:4, 26; 10:8. Ntwahonan no nhyehyɛe yɛɛ nwonwa araa ma, sɛ obi hwɛ kan a, na ɛte sɛ basabasa; nanso na wɔkeka wɔn ho pɛpɛɛpɛ. Ɔsoro abɔdeɛ a nsa a ɛwɔ kerubim no ntaban ase no gyina so na ɛkyerɛ wɔn kwan no na ɛpiaa ntwahonan no; na wɔn so, sapphira ahengua no so no, na Daa Onyankopɔn no te; na ahengua no ho nyinaa na nyankonson twa ho hyiae, adom a efi Onyankopɔn hɔ no agyiraehyɛde.”

> “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.

> “Sebagaimana kerumitan yang bagaikan roda itu berada di bawah bimbingan tangan yang di bawah sayap kerubim, demikianlah permainan peristiwa-peristiwa manusia yang rumit berada di bawah kendali ilahi. Di tengah perselisihan dan kegemparan bangsa-bangsa, Dia yang bersemayam di atas kerubim tetap memimpin urusan-urusan bumi.

> “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.

> “মি প্যোঃအဆက်ဆက် မိမိတို့အား ခွဲဝေပေးထားသော အချိန်နှင့် နေရာကို ယူ၍ နေထိုင်ခဲ့ကြသည့် လူမျိုးများ၏ သမိုင်းသည်၊ မိမိတို့ကိုယ်တိုင် အဓိပ္ပာယ်ကို မသိကြသော်လည်း၊ သူတို့သည် မသိမသာ အမှန်တရား၏ သက်သေခံများဖြစ်ခဲ့ကြောင်းကို ငါတို့အား ပြောကြားလျက်ရှိသည်။ ယနေ့ခေတ်၏ လူမျိုးတိုင်းနှင့် လူတစ်ဦးချင်းစီအားလုံးအတွက် ဘုရားသခင်သည် မိမိ၏ ကြီးမားသော အစီအစဉ်အတွင်း နေရာတစ်ခုစီ သတ်မှတ်ပေးတော်မူပြီ။ ယနေ့တွင် လူသားများနှင့် လူမျိုးများသည် အမှားမရှိတတ်သော အရှင်၏ လက်ထဲရှိ ချိန်တိုင်ကြိုးဖြင့် တိုင်းတာခြင်းကို ခံလျက်ရှိကြသည်။ အားလုံးသည် မိမိတို့၏ ရွေးချယ်မှုအားဖြင့် မိမိတို့၏ ကံကြမ္မာကို ဆုံးဖြတ်လျက်ရှိကြပြီး၊ ဘုရားသခင်မူကား မိမိ၏ ရည်ရွယ်ချက်များ ပြည့်စုံအောင် အရာခပ်သိမ်းကို အုပ်စိုးထိန်းချုပ်တော်မူလျက်ရှိသည်။”

> “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.

> “Imbali leyo Omkhulu onguYE NDINGUYE ayiphawulileyo eLizwini laKhe, idibanisa ikhonkco emva kwekhonkco kwityathanga lesiprofeto, ukususela kunaphakade oludlulileyo kuse kuye kunaphakade oluzayo, isixelela apho sikhoyo namhlanje kuludwe lwamaxesha, nokuba yintoni enokulindelwa kwixesha elizayo. Konke oko isiprofeto esakuxela kwangaphambili ukuba kuya kwenzeka, kude kube lixesha langoku, kulandelwe emaphepheni embali, yaye sinokuqiniseka ukuba konke okusaseleyo ukuza kuya kuzaliseka ngokolandelelwano lwako.” Education, 178.

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