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# The Hidden History of Verse Forty - Number Twenty-Six

Sejarah Tersembunyi Ayat Empat Puluh - Bilangan Dua Puluh Enam

Ezekiel Number Seven

ஹேசேக்கியேல் எண் ஏழு

Author

Jeff Pippenger

Published

August 12, 2026

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The prophetic line which I am identifying as ‘the wheel of Josiah’ begins with the rebellion of ancient Israel as they rejected God as their king in 1097 BC. The first three kings (Saul, David and Solomon) are identified as reigning for forty years, from 1097 BC through to 977 BC. At Solomon’s death the rebellion of Jeroboam and the ten northern tribes finish the line of the first three kings, and begins a line of kings in both the northern and southern kingdoms.

Ra in hriltheih zawngin ka sawi mek hi, ‘Josiah bãng vek ang’ tih hriatna chu, kum hmasa lama Israel-te’n kum 1097 BC-a Pathian chu an Lal atan an hnâwl avângin an helna atangin a ṭan a ni. Lal hmasa ber pathumte (Saul, David leh Solomon) chu kum sawmli ve ve an lal tih hriat an ni a, kum 1097 BC atangin kum 977 BC thlengin an lal a ni. Solomon a thi hnuah Jeroboam leh hmâr lam hnam sawmte’n an helna chu lal pathum hmasa berte thlarau hrilh zawng chu a tawk tir a, chutih lai chuan hmâr lam lalram leh chhim lam lalram pahnihah lalte hrilh zawng thar a ṭan ta a ni.

The first three kings are a symbol of many truths, but one of the wheels of truth which they are connected to is the last three kings of Judah—Jehoiakim, Jehoiachin and Zedekiah, who in turn represent Cyrus, Darius and Artaxerxes. Cyrus, Darius and Artaxerxes in turn represent their three decrees reaching from 516 BC to 457 BC; who in turn represent the three angels of Revelation fourteen that arrive in 1798, April 19, 1844 and October 22, 1844, respectively. The history of the arrival of the three angels of Revelation fourteen is repeated to the very letter in the sealing time of the one hundred and forty-four thousand, thus identifying that the prophetic line that begins with the anointing of Saul as king reaches its conclusion when the church triumphant is anointed at the soon-coming Sunday law. The line includes the wheel of king Josiah, that reaches back to Jeroboam’s rebellion of Bethel and Dan in 977 BC.

Marena a tharo a ntlha ke sesupo sa maammaaruri a mantsi, fela nngwe ya maotwana a boammaaruri a ba golagantsweng le one ke marena a bofelo a mararo a Juda—Jehoiakime, Jehoiakine le Sedekia, ba bone ka go latelana ba emela Kurose, Dariose le Aretaserese. Kurose, Dariose le Aretaserese le bone ka go latelana ba emela ditaelo tsa bone tse tharo tse fitlhang go tswa ka 516 BC go ya go 457 BC; tse le tsone ka go latelana di emelang baengele ba bararo ba Baebele ya Tshenolo kgaolo ya some le nne ba ba gorogang ka 1798, Moranang 19, 1844 le Diphalane 22, 1844, ka go latelana. Hisitori ya go goroga ga baengele ba bararo ba Baebele ya Tshenolo kgaolo ya some le nne e boelediwa ka botlalo jo bo feletseng mo nakong ya go bewa sekano ga ba lekgolo le masome a manè le bonè a dikete, ka jalo go supa gore mola wa seporofeto o o simologang ka go tlotshiwa ga Saulo gore e nne kgosi o fitlha kwa bokhutlong jwa one fa kereke e fentse e tlotshiwa mo molaong wa Tshipi wa Sontaga o o tlogang o tla. Mola oo o akaretsa leotwana la kgosi Josia, le le boelang morago go fitlha mo botsuoloding jwa ga Jeroboame jwa Bethele le Dane ka 977 BC.

## Twenty-two

Dua puluh dua

Jeroboam possesses the symbolism of twenty-two, for he reigned for twenty-two years, thus tying his witness into the history represented by twenty-two, which is a symbol of the combination of Divinity with humanity as illustrated by Daniel’s marah vision in the twenty-second day, and the number two hundred and twenty, of which, the number twenty-two is a tithe.

Jeroboam awɔ agyiraehyɛde a ɛyɛ aduonu mmienu, efisɛ ɔdii hene mfe aduonu mmienu; enti ɔde ne adanse no bɔɔ abakɔsɛm a aduonu mmienu gyina hɔ ma no ho, a ɛyɛ agyiraehyɛde a ɛkyerɛ Onyameyɛ ne onipa tebea nkabom, sɛnea wɔda no adi wɔ Daniel marah anisoadehu no mu wɔ da a ɛto so aduonu mmienu no mu, ne nɔma ahanu aduonu no, a aduonu mmienu yɛ ne ntotoso du mu baako.

> And the days which Jeroboam reigned were two and twenty years: and he slept with his fathers, and Nadab his son reigned in his stead. 1 Kings 14:20.

> దీనితో యెరోబాము ఏలిన దినములు ఇరవై రెండేండ్లు; తరువాత అతడు తన పితరులతో నిద్రించెను, అతని కుమారుడైన నాదాబు అతని స్థానమున ఏలెను. 1 రాజులు 14:20

The ‘at-One-Ment,’ representing the combination of Divinity and humanity is the work of Christ that began on October 22, or the tenth month (Gregorian); ten time twenty-two equals two hundred and twenty. Jeroboam set up counterfeit altars at both Bethel and Dan, and is therefore a symbol of the counterfeit worship of Sunday in connection with the combination of church (Bethel: meaning church) and state (Dan: meaning judgment).

‘Penyatuan,’ yang melambangkan gabungan Keilahian dan kemanusiaan, ialah pekerjaan Kristus yang bermula pada 22 Oktober, atau bulan kesepuluh (Gregorius); sepuluh kali dua puluh dua bersamaan dua ratus dua puluh. Yerobeam mendirikan mezbah-mezbah palsu di kedua-dua Betel dan Dan, dan oleh itu ia menjadi lambang penyembahan palsu hari Ahad yang berkaitan dengan gabungan gereja (Betel: bermaksud gereja) dan negara (Dan: bermaksud penghakiman).

> Then Jeroboam built Shechem in mount Ephraim, and dwelt therein; and went out from thence, and built Penuel. And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:25–33.

> Kemudian Yerobeam membina Sikhem di pegunungan Efraim, lalu diam di sana; kemudian ia keluar dari sana dan membina Pnuel. Dan Yerobeam berkata dalam hatinya, “Sekarang kerajaan ini akan kembali kepada kaum Daud: jika bangsa ini pergi mempersembahkan korban di rumah TUHAN di Yerusalem, maka hati bangsa ini akan berbalik lagi kepada tuan mereka, yakni Rehabeam, raja Yehuda; mereka akan membunuh aku, lalu kembali kepada Rehabeam, raja Yehuda.” Maka raja itu meminta nasihat, lalu membuat dua anak lembu emas, dan berkata kepada mereka, “Terlalu menyusahkan bagimu untuk pergi ke Yerusalem; lihatlah allah-allahmu, hai Israel, yang telah menuntun engkau keluar dari tanah Mesir.” Dan yang satu ditempatkannya di Betel, dan yang lain ditaruhnya di Dan. Dan perkara ini menjadi dosa, kerana bangsa itu pergi beribadah di hadapan yang satu itu, sampai ke Dan. Dan ia membuat rumah-rumah bukit pengorbanan, serta mengangkat imam-imam daripada golongan rakyat yang paling rendah, yang bukan daripada bani Lewi. Dan Yerobeam menetapkan suatu perayaan pada bulan yang kedelapan, pada hari yang kelima belas bulan itu, serupa dengan perayaan yang ada di Yehuda, dan ia mempersembahkan korban di atas mezbah. Demikianlah dilakukannya di Betel, dengan mempersembahkan korban kepada anak-anak lembu yang telah dibuatnya; dan di Betel ia menempatkan imam-imam bukit pengorbanan yang telah dibuatnya itu. Maka ia mempersembahkan korban di atas mezbah yang telah dibuatnya di Betel pada hari yang kelima belas dalam bulan yang kedelapan, iaitu dalam bulan yang direkanya dari hatinya sendiri; dan ia menetapkan suatu perayaan bagi bani Israel; lalu ia mempersembahkan korban di atas mezbah dan membakar ukupan. 1 Raja-raja 12:25–33.

In the foundational history of the ten northern tribes, there was a rebellion that had been typified by Israel's rejection of God as king, and also by the rebellion of Aaron and the golden calf. Aaron’s rebellion was at the foundational history of ancient Israel and Jeroboam’s was at the foundational history of the ten northern tribes. “Line upon line” Aaron, as a high priest represents the church and Jeroboam as king, represents the state. Those two foundational rebellions are a line that includes the foundational rebellion of the people of Israel in desiring a human king.

Mo hisitori bilong stat bilong ol tenpela traib long hap not, i bin gat wanpela bikpela bikhet we i bin soim piksa bilong Israel i givim baksait long God olsem King bilong ol, na tu bilong bikhet bilong Aaron wantaim gol bulmakau. Bikhet bilong Aaron i stap long hisitori bilong stat bilong bipo Israel, na bilong Jeroboam i stap long hisitori bilong stat bilong ol tenpela traib long hap not. “Lain antap long lain,” Aaron, olsem hai pris, i makim sios, na Jeroboam, olsem king, i makim gavman. Dispela tupela bikhet bilong stat em i wanpela lain we i insait long en bikhet bilong stat bilong ol manmeri bilong Israel long laikim wanpela king bilong man.

## 490

490

There are three periods of four hundred and ninety years in the sacred history that is represented in the book of Ezekiel, and one was associated with the kings, the other with the sanctuary and the other with the host. Those three periods align with the rebellion of Aaron, (the sanctuary), Saul (the host) and Jeroboam (the king). Of the three symbols of prophet, priest and king, it is king Saul who is identified as prophesying, and Aaron was the priest, and Jeroboam was the king.

Hanyie a tshifhinga zwiraru zwa miṅwaha ya maḓana maṋa na makume a ṱahe kha ḓivhazwakale khethwa ine ya imelwa kha bugu ya Hesekiele, nahone tshithihi tsho vha tshi tshi elaniswa na mahosi, tshiṅwe na fhethu hukhethwa, nahone tshiṅwe na mmbi. Zwenezwo zwifhinga zwiraru zwi tevhekana na uḽa muvango wa Aroni, (fhethu hukhethwa), Saulo (mmbi), na Yeroboamu (khosi). Kha zwiga zwiraru zwa muporofita, tshifhe na khosi, ndi khosi Saulo ane a ḓivhadzwa sa ane a porofita, nahone Aroni o vha e tshifhe, nahone Yeroboamu o vha e khosi.

> And it came to pass, when all that knew him beforetime saw that, behold, he prophesied among the prophets, then the people said one to another, What is this that is come unto the son of Kish? Is Saul also among the prophets? And one of the same place answered and said, But who is their father? Therefore it became a proverb, Is Saul also among the prophets? 1 Samuel 10:11, 12.

> Na yenzeka, kwathi bonke ababemazi ngaphambili bebona ukuthi, bheka, wayeprofetha phakathi kwabaprofethi, abantu base bethi omunye komunye, Kuyini lokhu okumehlele indodana kaKishi na? Ingabe noSawule uphakathi kwabaprofethi na? Omunye waleyo ndawo waphendula wathi, Kodwa ubani uyise wabo na? Ngalokho kwaba yisaga ukuthi, Ingabe noSawule uphakathi kwabaprofethi na? 1 Samuweli 10:11, 12.

The church triumphant consists of a thirty-year old prophet, a thirty-year old priest and a thirty-year old king, represented by Ezekiel who began in the thirtieth year, Joseph who began his service in the thirtieth year and king David who began to reign in his thirtieth year. The church triumphant is represented in the last eight chapters of the book of Ezekiel as the temple that fills the earth, and the church triumphant is Philadelphia, which is the eighth church that is of the seven.

Gereja yang menang terdiri daripada seorang nabi berusia tiga puluh tahun, seorang imam berusia tiga puluh tahun, dan seorang raja berusia tiga puluh tahun, yang dilambangkan oleh Yehezkiel yang memulai pada tahun ketiga puluh, Yusuf yang memulai pelayanannya pada usia tiga puluh tahun, dan raja Daud yang mulai memerintah pada usia tiga puluh tahun. Gereja yang menang dilambangkan dalam delapan pasal terakhir kitab Yehezkiel sebagai bait suci yang memenuhi bumi, dan gereja yang menang ialah Filadelfia, yaitu gereja kedelapan yang berasal daripada tujuh gereja itu.

The prophetic line of Josiah that began in 977 BC ends at the soon-coming Sunday law. The purification and sealing of the one hundred and forty-four thousand that began on December 31, 2023, began when Michael descended to resurrect the two witnesses of Revelation eleven. 2023 arrived twenty-two years after September 11, 2001, just as the Alien and Sedition Acts of 1798 arrive twenty-two years after the Declaration of Independence in 1776. Jeroboam’s twenty-two-year reign began in 977 BC when the prophecy of Josiah was set forth. At that time the disobedient prophet of 1 Kings chapter thirteen, confronted Jeroboam’s apostasy just as Moses confronted Aaron’s apostasy, and Samuel confronted the host who desired a king. Those confrontations against foundational apostasies represented by the message of the disobedient prophet, Moses and Samuel represent the loud cry of the third angel at the Sunday law. It is the warning message proclaimed by the ensign, which is represented in the history of Jeroboam as the prediction of Josiah accompanied with a “sign.”

Qalo ya boporofeti ya Josia e simologileng ka 977 BC e khutlela molaong wa Lisontaha o tla tlang kapele. Tlhwekiso le tiiso ya ba dikete tse lekgolo le mashome a mane a metso e mene e simologileng ka la 31 Sedimonthole 2023, e simologile ha Mikaele a theoha ho tsosa dipaki tse pedi tsa Tshenolo kgaolo ya leshome le motso o mong. Ngwaga wa 2023 o fihlile dilemo tse mashome a mabedi a metso e mmedi ka mora la 11 Lwetse 2001, jwalokaha Alien and Sedition Acts tsa 1798 di fihla dilemo tse mashome a mabedi a metso e mmedi ka mora Declaration of Independence ka 1776. Puso ya Jeroboame ya dilemo tse mashome a mabedi a metso e mmedi e simologile ka 977 BC ha boporofeti ba Josia bo ne bo bewa pele. Ka nako eo moporofeta ya sa utlweng wa 1 Marena kgaolo ya leshome le metso e meraro o ile a tobana le bokoenehi ba Jeroboame jwalokaha Moshe a ile a tobana le bokoenehi ba Aarone, mme Samuele a tobana le letshwele le neng le lakatsa morena. Dikganetsano tseo kgahlanong le bokgopo ba motheo tse emetsweng ke molaetsa wa moporofeta ya sa utlweng, Moshe le Samuele, di emela mohoo o moholo wa lengeloi la boraro molaong wa Lisontaha. Ke molaetsa wa tlhokomediso o phatlalatswang ke folaga, o emetsweng historing ya Jeroboame e le ponelopele ya Josia e tsamaisanang le “pontsho.”

> And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him.

> រួច​មក មើល៍ មាន​បុរស​នៃ​ព្រះ​ម្នាក់​ចេញ​ពី​យូដា ដោយ​ព្រះបន្ទូល​នៃ​ព្រះយេហូវ៉ា មក​ដល់​បេតអែល ខណៈ​យេរ៉ូបោម​កំពុង​ឈរ​ក្បែរ​អាសនៈ ដើម្បី​ដុត​គ្រឿង​ក្រអូប។ ហើយ​គាត់​បាន​ស្រែក​ប្រឆាំង​នឹង​អាសនៈ ដោយ​ព្រះបន្ទូល​នៃ​ព្រះយេហូវ៉ា ថា «ឱ​អាសនៈ អាសនៈ​អើយ ព្រះយេហូវ៉ា​មាន​ព្រះបន្ទូល​ដូច្នេះ​ថា មើល៍ នឹង​មាន​កូន​ប្រុស​ម្នាក់​កើត​មក​ដល់​វង្ស​ដាវីឌ មាន​ឈ្មោះ​ថា យ៉ូសៀស; ហើយ​លើ​អ្នក គាត់​នឹង​ថ្វាយ​ពួក​សង្ឃ​នៃ​ទី​ខ្ពស់​ទាំងឡាយ ដែល​ដុត​គ្រឿង​ក្រអូប​លើ​អ្នក ហើយ​ឆ្អឹង​មនុស្ស​នឹង​ត្រូវ​ដុត​លើ​អ្នក»។ ហើយ​នៅ​ថ្ងៃ​នោះ គាត់​បាន​ឲ្យ​ទី​សម្គាល់​មួយ ដោយ​និយាយ​ថា «នេះ​ជា​ទី​សម្គាល់ ដែល​ព្រះយេហូវ៉ា​បាន​មាន​ព្រះបន្ទូល; មើល៍ អាសនៈ​នឹង​បែក​ឆែក ហើយ​ផេះ​ដែល​នៅ​លើ​វា​នឹង​ត្រូវ​ហូរ​ចេញ»។ រួច​មក កាល​ស្តេច​យេរ៉ូបោម​បាន​ឮ​ពាក្យ​របស់​បុរស​នៃ​ព្រះ ដែល​បាន​ស្រែក​ប្រឆាំង​នឹង​អាសនៈ​នៅ​បេតអែល នោះ​ទ្រង់​បាន​លូក​ព្រះហស្ត​ចេញ​ពី​អាសនៈ ដោយ​មាន​បន្ទូល​ថា «ចាប់​គាត់!» ហើយ​ព្រះហស្ត​របស់​ទ្រង់ ដែល​ទ្រង់​បាន​លូក​ចេញ​ប្រឆាំង​នឹង​គាត់ នោះ​ក៏​ស្វិត​ទៅ ដូច្នេះ​ទ្រង់​មិន​អាច​ដក​វា​ត្រឡប់​មក​វិញ​បាន​ឡើយ។

> The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:1–10.

> Altar itu juga terbelah, dan abu tercurah keluar dari altar itu, sesuai dengan tanda yang telah diberikan oleh abdi Allah itu dengan firman TUHAN. Maka raja menjawab dan berkata kepada abdi Allah itu, “Mohonlah sekarang kepada hadirat TUHAN, Allahmu, dan berdoalah bagiku, supaya tanganku dipulihkan kembali.” Lalu abdi Allah itu memohon kepada TUHAN, dan tangan raja itu dipulihkan kembali seperti semula. Kemudian raja berkata kepada abdi Allah itu, “Pulanglah bersama-sama aku ke rumah, segarkanlah dirimu, dan aku akan memberikan suatu pemberian kepadamu.” Tetapi abdi Allah itu berkata kepada raja, “Sekalipun engkau memberikan kepadaku setengah dari isi rumahmu, aku tidak akan masuk bersamamu, dan aku tidak akan makan roti ataupun minum air di tempat ini. Sebab demikianlah diperintahkan kepadaku oleh firman TUHAN, demikian: Jangan makan roti, jangan minum air, dan jangan kembali melalui jalan yang sama seperti jalan ketika engkau datang.” Maka pergilah ia melalui jalan lain, dan tidak kembali melalui jalan yang dilaluinya ketika ia datang ke Betel. 1 Raja-raja 13:1–10.

The prophet’s refusal to eat with Jeroboam in spite of the offer of “half thine house” aligns with Herod’s promise to Salome of half of his kingdom.

Ho gana ga moporofeta go ja le Jerobeame le ge a be a fiwa “seripa sa ntlo ya gago” go nyalelana le tshepiso ya Herode go Salome ya seripa sa mmuso wa gagwe.

> And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee; And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. Mark 6:21–24.

> Maka apabila telah tiba suatu hari yang baik, ketika Herodes pada hari jadinya mengadakan suatu perjamuan bagi para pembesarnya, para panglima besar, dan orang-orang terkemuka di Galilea; lalu apabila anak perempuan Herodias itu masuk dan menari, serta menyukakan hati Herodes dan mereka yang duduk makan bersama-sama dengan dia, berkatalah raja kepada gadis itu, “Mintalah kepadaku apa sahaja yang engkau kehendaki, maka aku akan memberikannya kepadamu.” Lalu ia bersumpah kepadanya, “Apa pun yang engkau minta daripadaku, akan kuberikan kepadamu, sampai separuh kerajaanku.” Maka keluarlah gadis itu lalu berkata kepada ibunya, “Apakah yang harus kuminta?” Dan ibunya berkata, “Kepala Yohanes Pembaptis.” Markus 6:21–24.

Herod’s pledge of half his kingdom took place at his birthday. Herod is a symbol of Rome, and the ten kings of Revelation seventeen are typified by the tenfold division of Rome in Daniel chapter seven, and the ten toes of chapter two. His birthday is marked when the sixth kingdom is replaced by the seventh kingdom at the Sunday law, and in this sense, it is the birthday of the United Nations as the seventh kingdom of Bible prophecy. At the soon-coming Sunday law, the ten kings, represented by Jeroboam’s ten northern tribes, agree to give their kingdom to the beast for one hour in Revelation ‘seventeen’.

হেৰোদে নিজৰ আধা ৰাজ্য দিম বুলি কৰা প্ৰতিশ্ৰুতি তেওঁৰ জন্মদিনতে হৈছিল। হেৰোদ ৰোমৰ এক প্ৰতীক, আৰু প্ৰকাশিত বাক্য সতৰ অধ্যায়ৰ দহ জন ৰজাক দানিয়েল অধ্যায় সাতত ৰোমৰ দহভাগ বিভাজনে, আৰু অধ্যায় দুইৰ দহটা আঙুলিয়ে, প্ৰতিরূপিত কৰে। তেওঁৰ জন্মদিন সেই সময়ত চিহ্নিত হয়, যেতিয়া ৰবিবাৰ বিধানত ষষ্ঠ ৰাজ্য সপ্তম ৰাজ্যৰে প্ৰতিস্থাপিত হয়; আৰু এই অৰ্থত, ই হৈছে বাইবেলীয় ভাববাণীৰ সপ্তম ৰাজ্য ৰূপে জাতিসংঘৰ জন্মদিন। অতি সোনকালেই আহিবলগীয়া ৰবিবাৰ বিধানত, যিৰবিয়ামৰ উত্তৰ দিশৰ দহটা গোত্ৰেৰে প্ৰতিনিধিত্ব কৰা দহ জন ৰজাই, প্ৰকাশিত বাক্য ‘সতৰ’ত উল্লেখ কৰা মতে, এঘণ্টাৰ বাবে নিজৰ ৰাজ্য জন্তুটোক দিবলৈ সন্মত হয়।

> For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:17.

> Kerana Tuhan telah menaruh di dalam hati mereka untuk melaksanakan kehendak-Nya, dan untuk seia sekata, serta menyerahkan kerajaan mereka kepada binatang itu, sehingga firman-firman Tuhan digenapi. Wahyu 17:17.

Before we take up Ezekiel’s prophecy of chapter four, we will identify the ‘thirteen’ times Ezekiel directly identifies a date. Those thirteen waymarks break down generally between the world and God’s people. The world represented by Egypt is placed into a direct date six times, and Tyre is addressed once, and the other six times Jerusalem is the subject. The book begins in 592 BC which is the thirtieth year of the seventeenth Jubilee cycle and verse one of chapter forty of Ezekiel identifies October 22, 573 BC as the end of the cycle. The Jubilee cycle represents the sealing time of the one hundred and forty-four thousand from 9/11 unto the soon-coming Sunday law, which in turn is represented in a fractal of that very history from December 31, 2023 unto the soon-coming Sunday law. Both periods were typified by August 11, 1840 unto October 22, 1844.

Sebelum kita menelaah nubuat Yehezkiel pasal empat, kita akan mengenal pasti ketiga belas kali Yehezkiel secara langsung menyatakan suatu tarikh. Ketiga belas penanda jalan itu secara umum terbahagi antara dunia dan umat Tuhan. Dunia yang diwakili oleh Mesir ditempatkan dalam suatu tarikh langsung sebanyak enam kali, dan Tirus disebut sekali, manakala enam kali yang selebihnya Yerusalem menjadi pokok pembicaraan. Kitab itu bermula pada tahun 592 SM, iaitu tahun ketiga puluh bagi kitaran Yobel yang ketujuh belas, dan ayat satu pasal empat puluh Yehezkiel mengenal pasti 22 Oktober 573 SM sebagai penghujung kitaran itu. Kitaran Yobel melambangkan masa pemeteraian bagi seratus empat puluh empat ribu orang dari 11 September hingga undang-undang Ahad yang akan segera datang, yang seterusnya dilambangkan dalam suatu fraktal daripada sejarah itu sendiri, dari 31 Disember 2023 hingga undang-undang Ahad yang akan segera datang. Kedua-dua tempoh itu telah ditipologikan oleh 11 Ogos 1840 hingga 22 Oktober 1844.

On August 11, 1840 no less a personage than Jesus Christ descended as the mighty angel of Revelation ten who brought a little book that God’s people were to take and eat. The same angel again descended at 9/11 to mark the beginning of the sealing time. The same angel descended on December 31, 2023 to resurrect the two witnesses who had been slain in the street of that great city of Sodom and Egypt, where also the Lord was crucified. That descent marked the closing period of the sealing time. Within the fractal period of December 31, 2023 unto the Sunday law, Ezekiel the priest is given a vision of the temple in heaven. At that time, he is made dumb and only speaks when God commands him to do so. His condition lasts until the soon-coming Sunday law, represented by the destruction of Jerusalem.

Pada 11 Ogos 1840, tidak kurang daripada Yesus Kristus sendiri turun sebagai malaikat perkasa dalam Wahyu sepuluh, yang membawa sebuah kitab kecil yang harus diambil dan dimakan oleh umat Allah. Malaikat yang sama itu turun lagi pada 9/11 untuk menandai permulaan masa pemeteraian. Malaikat yang sama itu turun pada 31 Disember 2023 untuk membangkitkan dua saksi yang telah dibunuh di jalan kota besar itu, iaitu Sodom dan Mesir, tempat juga Tuhan disalibkan. Turunnya itu menandai tempoh penutupan masa pemeteraian. Dalam tempoh fraktal dari 31 Disember 2023 hingga undang-undang Ahad, Yehezkiel, imam itu, diberikan suatu penglihatan tentang bait suci di syurga. Pada waktu itu, dia dibisukan dan hanya berbicara apabila Allah memerintahkannya berbuat demikian. Keadaannya itu berterusan sehingga undang-undang Ahad yang akan segera datang, yang dilambangkan oleh kebinasaan Yerusalem.

As with John, Ezekiel is commanded to take the book that was in the descending angel’s hand in Revelation ten, and also told to eat the book of lamentation, mourning and woe.

Sama seperti Yohanes, Yehezkiel diperintahkan untuk mengambil kitab yang ada di tangan malaikat yang turun itu dalam Wahyu pasal sepuluh, dan juga disuruh memakan kitab ratapan, perkabungan, dan celaka.

> 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. Ezekiel 2:8–10.

> Tetapi engkau, hai anak manusia, dengarkanlah apa yang Kukatakan kepadamu; janganlah engkau memberontak seperti kaum yang memberontak itu: bukalah mulutmu, dan makanlah apa yang Kuberikan kepadamu. Dan ketika aku melihat, tampaklah, sebuah tangan diulurkan kepadaku; dan lihatlah, di dalamnya ada gulungan kitab; lalu dibentangkannya itu di hadapanku; dan gulungan itu tertulis pada bagian dalam dan luarnya: dan di dalamnya tertulis ratapan, perkabungan, dan celaka. Yehezkiel 2:8–10.

The message is represented as a threefold message, thus typifying the message of the three angels of Revelation fourteen. It is therefore the sealing message of the third angel that seals those within Jerusalem who are lamenting and mourning the sin of the church and the land as represented in chapter nine of Ezekiel and chapter seven of Revelation.

Molaetsa o emetswe e le molaetsa o menahaneng hararo, ka hona o tšoantšetsang molaetsa oa mangeloi a mararo a Tšenolo khaolo ea leshome le metso e mene. Ka lebaka leo, ke molaetsa o tiisang oa lengeloi la boraro o behang tiiso holim’a ba ka hare ho Jerusalema ba llang le ho bokolla ka baka la sebe sa kereke le sa naha, joalokaha ho emetsoe ho Ezekiele khaolo ea robong le ho Tšenolo khaolo ea bosupa.

> And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer’s inkhorn by his side; And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. Ezekiel 9:3, 4.

> Lalu kemuliaan Tuhan, Allah Israel, naik dari atas kerub, tempat Ia berada, ke ambang rumah itu. Dan Ia memanggil orang yang berpakaian linen, yang membawa tempat tinta jurutulis pada sisinya; dan Tuhan berfirman kepadanya, “Berjalanlah melalui tengah-tengah kota, yaitu melalui tengah-tengah Yerusalem, dan bubuhkanlah suatu tanda pada dahi orang-orang yang mengeluh dan meratap karena segala kekejian yang dilakukan di tengah-tengahnya.” Yehezkiel 9:3, 4.

Those who receive the seal are mourning for the sins of the church and the sins of the land, and Ezekiel’s testimony is woven upon the history of Jerusalem and Egypt, symbols of the church and the world.

Ba ba amogelang sesupo ba hutsafalela dibe tša kereke le dibe tša naga, gomme bohlatse bja Hesekiele bo loilwe godimo ga histori ya Jerusalema le Egipita, e lego maswao a kereke le lefase.

> “The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world. …

> “Ragi kesalehan belum sepenuhnya kehilangan kuasanya. Pada waktu bahaya dan kemerosotan jemaat mencapai puncaknya, kelompok kecil yang berdiri dalam terang akan berkeluh kesah dan menangis karena segala kekejian yang dilakukan di negeri itu. Namun, secara khusus doa-doa mereka akan naik demi jemaat, karena anggota-anggotanya hidup menurut cara dunia. …”

> “The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 209, 210.

> “Taelo ke ena: ‘Feta bohareng ba motse, bohareng ba Jerusalema, u bee letšoao liphatleng tsa banna ba fehelang le ba llang ka baka la manyala ’ohle a etsoang bohareng ba oona.’ Bana ba fehelang le ba llang ba ne ba ntse ba hlahisa mantsoe a bophelo; ba ne ba khalema, ba eletsa, ba bile ba rapela ka tieo. Ba bang ba neng ba hlompholla Molimo ba ile ba baka ’me ba ikokobetsa lipelo tsa bona pela Hae. Empa khanya ea Morena e ne e tlohile Iseraeleng; leha ba bangata ba ne ba sa ntse ba tsoela pele ka mekhoa ea bolumeli, matla a Hae le boteng ba Hae li ne li haella.” Testimonies, volume 5, 209, 210.

In the context of the book of lamentations, mourning and woe typifying the three angels of Revelation fourteen, the lamentations and mourning are the first and second angels, and the third is the message of woe, a symbol of the east wind that is held in check by the four restraining angels of Revelation seven.

Dalam konteks kitab Ratapan, ratapan dan perkabungan yang melambangkan ketiga malaikat dalam Wahyu empat belas, ratapan dan perkabungan itu adalah malaikat pertama dan kedua, dan yang ketiga ialah pekabaran celaka, suatu lambang angin timur yang ditahan oleh keempat malaikat penahan dalam Wahyu tujuh.

## Egypt

អេហ្ស៊ីប

In the book of Ezekiel, there are thirteen dates referenced. The first of the Egypt set of dates is Ezekiel 29:1, and it represented 587 BC.

Dalam kitab Yehezkiel, terdapat tiga belas tarikh yang dirujuk. Tarikh yang pertama dalam rangkaian tarikh Mesir ialah Yehezkiel 29:1, dan itu mewakili tahun 587 SM.

> In the tenth year, in the tenth month, in the twelfth day of the month, the word of the Lord came unto me, saying, Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:1–3.

> ចូល​ក្នុង​ឆ្នាំ​ទី​ដប់ ក្នុង​ខែ​ទី​ដប់ នៅ​ថ្ងៃ​ទី​ដប់ពីរ​នៃ​ខែ នោះ​ព្រះបន្ទូល​នៃ​ព្រះយេហូវ៉ា​បាន​មក​ដល់​ខ្ញុំ​ថា កូន​មនុស្ស​អើយ ចូរ​បង្វែរ​មុខ​របស់​អ្នក​ទាស់​នឹង​ផារ៉ោន ស្តេច​ស្រុក​អេស៊ីព្ទ ហើយ​ចូរ​ថ្លែង​ទំនាយ​ទាស់​នឹង​គាត់ និង​ទាស់​នឹង​ស្រុក​អេស៊ីព្ទ​ទាំងមូល​ផង។ ចូរ​និយាយ ហើយ​ថា ព្រះអម្ចាស់​យេហូវ៉ា​មាន​ព្រះបន្ទូល​ដូច្នេះ​ថា មើលចុះ យើង​ទាស់​នឹង​អ្នក​ហើយ ផារ៉ោន ស្តេច​ស្រុក​អេស៊ីព្ទ ជា​នាគ​ធំ​ដែល​ដេក​នៅ​កណ្ដាល​ទន្លេ​ទាំងឡាយ​របស់​ខ្លួន ដែល​បាន​និយាយ​ថា ទន្លេ​របស់​អញ​ជា​របស់​អញ​ផ្ទាល់ ហើយ​អញ​បាន​បង្កើត​វា​សម្រាប់​ខ្លួន​អញ។ អេសេគាល 29:1–3។

587 BC is the year of the siege, which began one and a half years before the destruction of Jerusalem. At that time Ezekiel proclaims that God would overthrow Egypt, and that the overthrow would demonstrate to God’s people their foolishness for trusting in the dragon of Egypt. By the end of the chapter a pronouncement is made that Egypt would be given to Babylon, thus identifying when the ten kings give their seventh kingdom of Bible prophecy to modern Babylon—the eighth kingdom that is of the seven. That prophecy was fulfilled ‘seventeen’ years later in 571 BC as set forth at the end of the chapter. Chapter 29 therefore contains the first and the last reference of dating associated with Egypt.

ឆ្នាំ 587 មុន គ.ស. គឺជា​ឆ្នាំ​នៃ​ការ​ឡោមព័ទ្ធ ដែល​បាន​ចាប់ផ្តើម​មួយ​ឆ្នាំ​កន្លះ​មុន​ការ​បំផ្លាញ​ក្រុង​យេរូសាឡឹម។ នៅ​ពេល​នោះ អេសេគាល​ប្រកាស​ថា ព្រះ​នឹង​ផ្តួល​រំលំ​អេហ្ស៊ីប ហើយ​ការ​ផ្តួល​រំលំ​នោះ​នឹង​បង្ហាញ​ដល់​ប្រជារាស្ត្រ​របស់​ព្រះ​អំពី​ភាព​ល្ងង់ខ្លៅ​របស់​ពួកគេ​ក្នុង​ការ​ទុក​ចិត្ត​លើ​នាគ​របស់​អេហ្ស៊ីប។ នៅ​ចុង​បញ្ចប់​នៃ​ជំពូក មាន​សេចក្តី​ប្រកាស​មួយ​ថា អេហ្ស៊ីប​នឹង​ត្រូវ​ប្រគល់​ឲ្យ​បាប៊ីឡូន ដូច្នេះ​ហើយ​បាន​កំណត់​អត្តសញ្ញាណ​ពេល​ដែល​ស្តេច​ទាំង​ដប់​ប្រគល់​នគរ​ទី​ប្រាំពីរ​របស់​ពួកគេ​ក្នុង​ទំនាយ​ព្រះគម្ពីរ​ទៅ​ឲ្យ​បាប៊ីឡូន​សម័យ​ទំនើប—នគរ​ទី​ប្រាំបី​ដែល​កើត​ចេញ​ពី​ទាំង​ប្រាំពីរ។ ទំនាយ​នោះ​បាន​សម្រេច ‘ដប់ប្រាំពីរ’ ឆ្នាំ​ក្រោយ​មក គឺ​នៅ​ក្នុង​ឆ្នាំ 571 មុន គ.ស. ដូច​ដែល​បាន​បញ្ជាក់​នៅ​ចុង​បញ្ចប់​នៃ​ជំពូក។ ដូច្នេះ ជំពូក 29 មាន​ទាំង​ការ​យោង​អំពី​កាលបរិច្ឆេទ​ដំបូង និង​ចុងក្រោយ​ដែល​ទាក់ទង​នឹង​អេហ្ស៊ីប។

> And it came to pass in the seven and twentieth year, in the first month, in the first day of the month, the word of the Lord came unto me, saying, Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it: Therefore thus saith the Lord God; Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army. I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord God. In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:17–21.

> Uye kwathi ngomnyaka wetshumi lambili lesikhombisa, ngenyanga yokuqala, ngosuku lokuqala lwenyanga, ilizwi leNkosi lafika kimi, lisithi: Ndodana yomuntu, uNebhukhadirezari inkosi yaseBhabhiloni wenza ibutho lakhe lasebenza umsebenzi omkhulu ukumelana leThire; inhloko zonke zenziwa impandla, lamahlombe wonke ahuzuka; kodwa wayengelamvuzo, yena lebutho lakhe, ngenxa yeThire, ngomsebenzi ayewusebenzile ukumelana layo. Ngakho-ke itsho njalo iNkosi uJehova, ithi: Khangela, ngizanika ilizwe leGibhithe kuNebhukhadirezari inkosi yaseBhabhiloni; yena uzakuthatha ixuku lalo, athathe impango yalo, athathe inyamazane yalo; njalo kuzakuba ngumvuzo webutho lakhe. Ngimnikile ilizwe leGibhithe ngenxa yomsebenzi wakhe awusebenzayo ukumelana lalo, ngoba bangisebenzelile, kutsho iNkosi uJehova. Ngalolosuku ngizahlumisa uphondo lwendlu yako-Israyeli, njalo ngizakunika ukuvuleka komlomo phakathi kwabo; njalo bazakwazi ukuthi ngiyiNkosi. UHezekheli 29:17–21.

The twentieth year in the first month in the first day of verse seventeen represents the last date of the thirteen dates in Ezekiel, and it is the only date that falls after October 22, 573 BC. It represents when the king of the north in Daniel eleven verses forty-two and forty-three is given Egypt, as well as the point when the ten kings give their seventh kingdom to the eighth kingdom that is of the seven. It is fulfilled when the “horn of the house of Israel” buds forth. In Isaiah Israel buds in the day of the east wind.

Tahun kedua puluh pada bulan pertama, pada hari pertama, dalam ayat tujuh belas, melambangkan tarikh terakhir daripada tiga belas tarikh dalam Yehezkiel, dan itulah satu-satunya tarikh yang jatuh selepas 22 Oktober 573 SM. Ia melambangkan saat raja dari utara dalam Daniel 11:42–43 diberikan Mesir, serta titik ketika sepuluh raja menyerahkan kerajaan ketujuh mereka kepada kerajaan kelapan yang berasal daripada ketujuh itu. Hal itu digenapi apabila “tanduk kaum Israel” mulai bertunas. Dalam Yesaya, Israel bertunas pada hari angin timur.

> He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Isaiah 27:8.

> Ia akan membuat orang-orang yang berasal dari Yakub berakar: Israel akan berbunga dan bertunas, dan memenuhi seluruh muka dunia dengan buah. Yesaya 27:8.

When Ezekiel 29:17 is fulfilled, and the dragon of Egypt is given to the papal beast at the soon-coming Sunday law the latter rain will be poured out without measure upon Israel. That rain began on 9/11 as a sprinkling as typified by Christ breathing upon His disciples after He descended to earth after He had ascended to His Father following His resurrection.

Ezekiel 29:17 a thawk a nih hunah, ni hmaisa ni lo kal tawh lo Sunday law-ah Egypta dragon chu papal sakawrh hnuaiah pe a nih chuan, hnuai lam ruahmanna chu Israel chunga teh lohva tla chhuak ang. Chu ruah chu 9/11-ah hnimte anga a tan a, Krista’n a thawhlehna hnuah a Pa hnêna a kal hnu-a lei lama a lo chhuk leh a zirtîrte chunga a thaw a hawn angin entîr a ni.

> “The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.

> “Tindakan Kristus mengembuskan Roh Kudus ke atas murid-murid-Nya, dan menganugerahkan damai sejahtera-Nya kepada mereka, adalah seperti beberapa tetes sebelum hujan lebat yang limpah, yang akan dicurahkan pada hari Pentakosta.” Spirit of Prophecy, volume 3, 243.

Ezekiel’s prediction of the fall of Egypt was proclaimed in 587 BC, the year of the siege, and ‘seventeen’ years later the prediction was fulfilled. It is fulfilled in the period represented by the number ‘seventeen,’ thus representing the hidden history of verse forty of Daniel eleven. It is to be fulfilled during the sealing time of the one hundred and forty-four thousand which is portrayed in chapter nine of Ezekiel. In the sealing time the latter rain is poured out, first as a sprinkling at 9/11 and then a full outpouring at the Sunday law. It is fulfilled according to Isaiah in the “day of the east wind,” and Islam is the east wind, and Islam is the third “woe.” The message Ezekiel was to eat was a threefold message, of which the third part was the message of woe.

nchimi Ezekiel banyere ida nke Ijipt ka ekwusara n’afọ 587 BC, bụ afọ nke nnọchibido ahụ, ma afọ “iri na asaa” ka e mesịrị ka amụma ahụ mezuru. E mezuru ya n’oge nke ọnụọgụ “iri na asaa” na-anọchi anya, ya mere ọ na-anọchi anya akụkọ ihe mere eme zoro ezo nke amaokwu nke iri anọ nke Daniel iri na otu. A ga-emezu ya n’oge ịkàrà akara nke puku mmadụ otu narị na iri anọ na anọ, nke e gosiri na isi nke itoolu nke Ezekiel. N’oge ịkàrà akara ahụ, a na-awụsa mmiri ozuzo ikpeazụ, mbụ dịka ifesa na 9/11, emesịa dịka awụsawụ zuru ezu n’oge iwu Sọnde. A na-emezu ya dịka Aịsaịa siri kwuo n’“ụbọchị ifufe ọwụwa anyanwụ,” Islam bụkwa ifufe ọwụwa anyanwụ ahụ, Islam bụkwa “ahụhụ” nke atọ. Ozi ahụ Ezekiel ga-eri bụ ozi okpukpu atọ, nke akụkụ nke atọ ya bụ ozi nke ahụhụ.

Ezekiel’s thirteen dated messages were set forth in connection with Jerusalem, Egypt and Tyre. They were all addressing rebellion as represented by the number "thirteen."

Melaetsa e leshome le meraro ea Ezekiele e nang le matsatsi a boletsoeng e ile ea hlahisoa mabapi le Jerusalema, Egepeta, le Tiro. Kaofela ha eona e ne e bua ka borabele joalokaha bo emeloa ke palo ea “leshome le meraro.”

We will continue to consider the dating of Ezekiel in the next article.

မည်သို့ပင်ဖြစ်စေ၊ ယေဇကျေလ၏ အချိန်သတ်မှတ်ချက်ကို နောက်ဆောင်းပါးတွင် ဆက်လက်၍ သုံးသပ်ပါမည်။

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