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

Taarikhdii Qarsoonayd ee Aayadda Afartan — Laba iyo Labaatan

Ezekiel Number Three

Hesekiel Nombor Tiga

Author

Jeff Pippenger

Published

August 8, 2026

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Ezekiel is a priest during the period of the sealing of the one hundred and forty-four thousand. In chapter one Ezekiel is taken into the sanctuary.

Ezekieli ke moruti nakong ea ho tšoauoa ha ba likete tse lekholo le mashome a mane a metso e mene. Khaolong ea pele, Ezekieli o isoa ka sehalalelong.

> 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.

> Ka Yehob paita in ka kum sawmthumna, thla li-na, ni nga-na-ah, Keibar lui kamah salte zinga ka awm laiin, vante an inhawng a, Pathian hmuhtîrna te ka hmu a. Thla chu ni nga-na, chu chu Lal Jehoiachin sal a nih kum nga-na a ni, Lalpa thu chu tlang takin puithiam Ezekiel, Buzi fapa, Kalde mite ramah Keibar lui bulah a lo thleng a; chutah chuan Lalpa kut chu a chunga a awm.

> And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the colour of amber, out of the midst of the fire. Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man. And every one had four faces, and every one had four wings. And their feet were straight feet; and the sole of their feet was like the sole of a calf's foot: and they sparkled like the colour of burnished brass. And they had the hands of a man under their wings on their four sides; and they four had their faces and their wings. Their wings were joined one to another; they turned not when they went; they went every one straight forward. As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Thus were their faces: and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies.

> Lalu aku melihat, dan tampaklah suatu angin puting beliung datang dari utara, suatu awan besar, dan api yang berpusar-pusar, serta cahaya di sekelilingnya, dan dari tengah-tengahnya tampak seperti kilau ambar, keluar dari tengah-tengah api itu. Dari tengah-tengahnya juga muncul rupa empat makhluk hidup. Dan inilah penampakan mereka: mereka mempunyai rupa seperti manusia. Masing-masing mempunyai empat muka, dan masing-masing mempunyai empat sayap. Kaki mereka adalah kaki yang lurus, dan telapak kaki mereka seperti telapak kaki anak lembu; dan mereka berkilau seperti warna tembaga yang digilap. Mereka mempunyai tangan manusia di bawah sayap-sayap mereka pada keempat sisinya; dan mereka berempat mempunyai muka dan sayap. Sayap-sayap mereka saling bersentuhan; mereka tidak berbalik apabila bergerak; masing-masing bergerak lurus ke hadapan. Mengenai rupa muka mereka, yang empat itu mempunyai muka manusia, dan muka singa di sebelah kanan; dan yang empat itu mempunyai muka lembu di sebelah kiri; yang empat itu juga mempunyai muka rajawali. Demikianlah muka mereka; dan sayap-sayap mereka terentang ke atas; dua sayap pada masing-masing saling bersentuhan, dan dua lagi menutupi tubuh mereka.

> And they went every one straight forward: whither the spirit was to go, they went; and they turned not when they went. As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. And the living creatures ran and returned as the appearance of a flash of lightning. Now as I beheld the living creatures, behold one wheel upon the earth by the living creatures, with his four faces. The appearance of the wheels and their work was like unto the colour of a beryl: and they four had one likeness: and their appearance and their work was as it were a wheel in the middle of a wheel. When they went, they went upon their four sides: and they turned not when they went. As for their rings, they were so high that they were dreadful; and their rings were full of eyes round about them four. And when the living creatures went, the wheels went by them: and when the living creatures were lifted up from the earth, the wheels were lifted up. Whithersoever the spirit was to go, they went, thither was their spirit to go; and the wheels were lifted up over against them: for the spirit of the living creature was in the wheels.

> Dan masing-masing berjalan lurus ke hadapan; ke mana roh hendak pergi, ke sanalah mereka pergi; dan mereka tidak berbalik ketika berjalan. Adapun rupa makhluk-makhluk hidup itu, penampakannya seperti bara api yang menyala-nyala, dan seperti rupa pelita-pelita; api itu bergerak ke sana ke mari di antara makhluk-makhluk hidup itu; dan api itu terang benderang, dan dari api itu memancar kilat. Dan makhluk-makhluk hidup itu berlari ke sana ke mari seperti rupa kilatan kilat. Ketika aku memandang makhluk-makhluk hidup itu, tampaklah satu roda di atas bumi di samping makhluk-makhluk hidup itu, pada keempat mukanya. Rupa roda-roda itu dan buatannya seperti kilauan permata ratna laut; dan keempat-empatnya serupa bentuknya; dan rupa serta buatannya seolah-olah satu roda berada di tengah-tengah roda yang lain. Apabila mereka berjalan, mereka bergerak ke keempat sisinya; mereka tidak berbalik ketika berjalan. Adapun lingkarannya, tinggi lingkaran itu menggentarkan; dan lingkaran keempat-empatnya penuh dengan mata sekelilingnya. Dan apabila makhluk-makhluk hidup itu berjalan, roda-roda itu berjalan di sisi mereka; dan apabila makhluk-makhluk hidup itu terangkat dari bumi, roda-roda itu pun terangkat. Ke mana pun roh hendak pergi, ke sanalah mereka pergi, ke sanalah roh mereka hendak pergi; dan roda-roda itu terangkat seiring dengan mereka; sebab roh makhluk hidup itu ada di dalam roda-roda itu.

> When those went, these went; and when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up over against them: for the spirit of the living creature was in the wheels. And the likeness of the firmament upon the heads of the living creature was as the colour of the terrible crystal, stretched forth over their heads above. And under the firmament were their wings straight, the one toward the other: every one had two, which covered on this side, and every one had two, which covered on that side, their bodies. And when they went, I heard the noise of their wings, like the noise of great waters, as the voice of the Almighty, the voice of speech, as the noise of an host: when they stood, they let down their wings. And there was a voice from the firmament that was over their heads, when they stood, and had let down their wings. And above the firmament that was over their heads 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 I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. Ezekiel 1:1–28.

> בילה ndiyaŋ, aba nani biyi; bikan aba tɔŋ, aba nani tɔŋ; bikan aba yir la duniyaa la zugu, nenɛŋa yir la ba niŋa zugu: bala ninvɔra la sii da be nenɛŋa la pɔusum. Laafi la nintana la zugu ninvɔra la zugu, la wuu toom kristal zugu yela, ka paal ba zugu sanla. Ka nintana la teŋa, ba peela la da malisi, yinni n da kpi’isi yinni la; yinni kam da be ni peela ayi, ka ba gum o niŋa yinni puoga, ka yinni kam da be ni peela ayi, ka ba gum o niŋa yinni puoga, ba gbanla. Ka bikan ba yi, m da wum ba peela la nyɔɔga, la wuu koom bedego nyɔɔga, la wuu Bɔŋdaan la kukɔr, la wuu yela kukɔr, la wuu zab-zabir yuunya nyɔɔga; bikan ba tɔŋ, ba da lebesi ba peela la. Ka kukɔr yinni da yi nintana la sanla ka be ba zugu la, bikan ba tɔŋ ka lebesi ba peela la. Ka nintana la sanla ka be ba zugu la paaga, naan da be, la wuu safaya duga nindaan; ka naan la nindaan zugu, nindaan yinni da be la wuu nidɔɔ. Ka m da nyɛ la wuu amber nindaan, la wuu muu bugum ka ligi o pɔusum ka kɛrigi o, hali o siugbin nindaan ka paaga; ka hali o siugbin nindaan ka ti digi, m da nyɛ la wuu bugum nindaan, ka yelma da ligi o. La wuu saŋgbaŋ la nindaan ka be sanpɔogo la ni saŋdaare, la yelma la nindaan da maali nɛ. Nɛ la da be Zugsob la zunya la nindaan. Ka bikan m nyɛ la, m da lugu m nindɔɔre zugu, ka m da wum yinni kukɔr ka o yela. Ezekiel 1:1–28.

> “Ezekiel, the mourning exile prophet, in the land of the Chaldeans, was given a vision teaching the same lesson of faith in the mighty God of Israel. As he was upon the banks of the river Chebar, a whirlwind seemed 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 of strange appearance, intersecting one another, were moved by four living creatures. 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.’ ‘As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’

> “Yehezkiel, nabi buangan yang berkabung itu, di negeri orang Kasdim, dikaruniai suatu penglihatan yang mengajarkan pelajaran iman yang sama kepada Allah Israel yang mahakuasa. Ketika ia berada di tepi sungai Kebar, tampaklah suatu puting beliung datang dari utara, ‘suatu awan besar, dengan api yang berpusar di dalamnya, dan cahaya mengelilinginya, dan dari tengah-tengahnya tampak seperti warna ambar.’ Sejumlah roda yang berwujud ganjil, saling berpotongan satu dengan yang lain, digerakkan oleh empat makhluk hidup. Jauh di atas semuanya itu ada ‘sesuatu yang menyerupai takhta, kelihatan seperti batu safir: dan di atas yang menyerupai takhta itu ada yang kelihatan seperti rupa seorang manusia di atasnya.’ ‘Adapun rupa makhluk-makhluk hidup itu, penampilan mereka seperti bara api yang menyala-nyala, dan seperti rupa suluh-suluh: api itu bergerak naik turun di antara makhluk-makhluk hidup itu; dan api itu cemerlang, dan dari api itu memancar kilat.’ ‘Dan pada kerubim-kerubim itu tampak bentuk tangan manusia di bawah sayap-sayap mereka.’”

> “There were wheels within wheels in an arrangement so complicated that at first sight they appeared to Ezekiel to be all in confusion. But when they moved, it was with beautiful exactness and in perfect harmony. Heavenly beings were impelling these wheels, and, above all, upon the glorious sapphire throne, was the Eternal One; while round about the throne was the encircling rainbow, emblem of grace and love. Overpowered by the terrible glory of the scene, Ezekiel fell upon his face, when a voice bade him arise and hear the word of the Lord. Then there was given him a message of warning for Israel.” Testimonies, 751.

> “Dikuwaamo mwĩ gati gatagatĩ ka maviiriaga marĩ na mũtũmĩrĩrwo mũrũme mũingĩ mũno o na nĩguo, rĩrĩa Ezekieli aamoonire mbere ya mbere, akĩoneka kũrĩ we ta nĩ marĩ mũnyũrũrũ mũthemba wothe. No rĩrĩa maatambagaga, maatambagaga na ũiganu wa gĩkeno mũno na na ũrĩa mũrata mũiganu mũgima. Ihinda rĩu andũ a igũrũ nĩmo maacokeragia maviiriaga macio, na igũrũ rĩa indo ciothe, igũrũ rĩa gĩtĩ kya ũnene kya yakuti wa samawi, nĩ ho haikaraga Ũrĩa wa tene na tene; na kũringana na gĩtĩ kĩu gwatũmĩte mũringo wa mbura, kĩrĩnyaga kĩa wega na thayũ. Nĩagwĩtĩirwo nĩ ũnene ũcio mũritũ mũno wa kĩoneki kĩu, Ezekieli agĩkũgũra ithuĩ-inĩ, hĩndĩ ĩyo mũgambo ukĩmwĩra arũke na athikĩrĩrie rĩu kiugo kĩa Jehova. Nake agĩkĩheeo ũhoro wa kũonya Isiraeli.” Testimonies, 751.

> 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. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:1–8.

> Pada tahun wafatnya raja Uzia, aku juga melihat Tuhan duduk di atas takhta, tinggi dan terangkat, dan jubah-Nya memenuhi Bait Suci. Di atas-Nya berdiri para serafim; masing-masing mempunyai enam sayap; dengan dua sayap ia menutupi mukanya, dan dengan dua sayap ia menutupi kakinya, dan dengan dua sayap ia terbang. Dan yang seorang berseru kepada yang lain serta berkata: Kudus, kudus, kuduslah TUHAN semesta alam; seluruh bumi penuh dengan kemuliaan-Nya. Maka ambang pintu bergoncang oleh suara dia yang berseru, dan rumah itu dipenuhi asap. Lalu kataku: Celakalah aku! sebab aku binasa; karena aku seorang yang najis bibir, dan aku diam di tengah-tengah bangsa yang najis bibir; sebab mataku telah melihat Sang Raja, TUHAN semesta alam. Kemudian terbanglah seorang dari para serafim itu kepadaku dengan bara hidup di tangannya, yang telah diambilnya dengan sepit dari atas mezbah. Lalu ia menyentuhkannya pada mulutku dan berkata: Lihat, ini telah menyentuh bibirmu; maka kesalahanmu telah dihapuskan, dan dosamu telah disucikan. Juga aku mendengar suara Tuhan berkata: Siapakah yang akan Kuutus, dan siapakah yang mau pergi untuk Kami? Lalu kataku: Ini aku; utuslah aku. Yesaya 6:1–8.

> “This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate. The city that was once full of people was no longer inhabited. The voice of mirth and the song of praise were no more heard within her walls. The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night. But the wonderful symbols presented before him beside the river Chebar revealed an overruling power mightier than that of earthly rulers. Above the proud and cruel monarchs of Assyria and Babylon the God of mercy and truth was enthroned.

> “Visyen ya e ne e fiwe Hesekiele bere a n’adwene ayɛ no ma wɔ amanehunu ne hu a emu yɛ duru mu. Ohuu sɛ n’agyanom asaase da mpan, ayɛ amamfo. Kurow no a kan no na nnipa ahyɛ mu ma no, na wɔnte mu bio. Anigye nne ne ayeyi dwom no, na wɔnte bio wɔ n’afasu no mu. Odiyifo no ankasa yɛ ɔhɔho wɔ asaase foforo so, baabi a ahoɔden akɔnnɔ a enni hye ne atirimɔdensɛm a ɛyɛ hu di tumi kɛse. Nea ohui ne nea otee wɔ onipa nhyɛso ne bɔne ho no haw ne kra, na osuu yaw so awia ne anadwo. Nanso nsɛnkyerɛnne nwanwaso a wɔde too n’anim wɔ Kebar asubɔnten no ho no daa no adi sɛ tumi bi wɔ hɔ a edi so na ɛyɛ den sen asaase so sodifo de no. Asiria ne Babilon ahene ahantanfo ne atirimɔdenfo no so no, mmɔborɔhunu ne nokware Nyankopɔn tenaa ahengua so.”

> “The wheellike complications that appeared to the prophet to be involved in such confusion were under the guidance of an infinite hand. The Spirit of God, revealed to him as moving and directing these wheels, brought harmony out of confusion; so the whole world was under His control. Myriads of glorified beings were ready at His word to overrule the power and policy of evil men, and bring good to His faithful ones.

> “Bilikat na mga kasalimuotang nagpakita sa propeta na waring nasasangkot sa gayong kaguluhan ay nasa ilalim ng patnubay ng isang walang-hanggang kamay. Ang Espiritu ng Diyos, na inihayag sa kaniya na siyang nagpapakilos at nagpapatnubay sa mga gulong na ito, ay nagluwal ng pagkakasundo mula sa kaguluhan; gayundin, ang buong sanlibutan ay nasa ilalim ng Kaniyang kapamahalaan. Laksa-laksang niluwalhating mga nilalang ang handa sa Kaniyang salita upang supilin ang kapangyarihan at patakaran ng masasamang tao, at magdala ng kabutihan sa Kaniyang mga tapat.”

> “In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.

> “ด้วยทำนองเดียวกัน เมื่อพระเจ้าทรงกำลังจะทรงเปิดเผยแก่ยอห์นผู้เป็นที่รักถึงประวัติศาสตร์ของคริสตจักรสำหรับยุคสมัยในอนาคต พระองค์ได้ประทานความมั่นใจแก่เขาถึงความสนพระทัยและการทรงดูแลของพระผู้ช่วยให้รอดที่มีต่อประชากรของพระองค์ โดยทรงสำแดงแก่เขาให้เห็น ‘ผู้หนึ่งเหมือนบุตรมนุษย์’ ทรงดำเนินอยู่ท่ามกลางคันประทีปทั้งหลาย ซึ่งเป็นสัญลักษณ์ของคริสตจักรทั้งเจ็ด ขณะที่ยอห์นได้รับการสำแดงให้เห็นการต่อสู้อันยิ่งใหญ่ครั้งสุดท้ายของคริสตจักรกับอำนาจฝ่ายโลก เขายังได้รับอนุญาตให้เห็นชัยชนะและการช่วยกู้ครั้งสุดท้ายของบรรดาผู้สัตย์ซื่อด้วย เขาเห็นคริสตจักรถูกนำเข้าสู่ความขัดแย้งอันถึงตายกับสัตว์ร้ายและรูปของมัน และการนมัสการสัตว์ร้ายนั้นถูกบังคับภายใต้โทษถึงตาย แต่เมื่อมองเลยควันและเสียงอึกทึกแห่งสงครามนั้นไป เขาได้เห็นคนหมู่หนึ่งบนภูเขาศิโยนอยู่กับพระเมษโปดก โดยแทนที่จะมีเครื่องหมายของสัตว์ร้าย กลับมี ‘พระนามของพระบิดาจารึกไว้ที่หน้าผากของพวกเขา’ และอีกครั้งหนึ่ง เขาเห็น ‘คนทั้งหลายที่มีชัยเหนือสัตว์ร้าย และเหนือรูปของมัน และเหนือเครื่องหมายของมัน และเหนือจำนวนแห่งชื่อของมัน ยืนอยู่บนทะเลแก้ว ถือพิณของพระเจ้า’ และกำลังร้องเพลงของโมเสสและของพระเมษโปดก”

> “These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.

> “Pelajaran-pelajaran ini adalah untuk manfaat kita. Kita perlu meneguhkan iman kita kepada Allah, kerana tepat di hadapan kita ada suatu waktu yang akan menguji jiwa manusia. Kristus, di atas Bukit Zaitun, mengulang kembali penghakiman-penghakiman yang dahsyat yang akan mendahului kedatangan-Nya yang kedua: ‘Kamu akan mendengar peperangan dan khabar-khabar tentang peperangan.’ ‘Bangsa akan bangkit melawan bangsa, dan kerajaan melawan kerajaan: dan akan ada kelaparan, sampar, dan gempa bumi, di berbagai-bagai tempat. Semua ini adalah permulaan penderitaan.’ Sementara nubuatan-nubuatan ini menerima suatu penggenapan sebahagian pada kehancuran Yerusalem, nubuatan-nubuatan ini mempunyai penerapan yang lebih langsung kepada hari-hari terakhir.”

> “We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.

> “Kita sedang berdiri di ambang peristiwa-peristiwa besar dan khidmat. Nubuatan sedang dengan cepat digenapi. Tuhan sudah di ambang pintu. Segera akan terbuka di hadapan kita suatu masa yang sangat menggugah perhatian bagi semua yang hidup. Pertentangan-pertentangan pada masa lampau akan dihidupkan kembali; pertentangan-pertentangan baru akan timbul. Adegan-adegan yang akan berlangsung di dunia kita bahkan belum pernah dibayangkan. Setan sedang bekerja melalui sarana-sarana manusia. Mereka yang sedang berupaya mengubah Konstitusi dan memperoleh suatu undang-undang yang memaksakan pemeliharaan hari Minggu sedikit pun tidak menyadari apa yang akan menjadi akibatnya. Suatu krisis sudah tepat di hadapan kita.

> “But God’s servants are not to trust to themselves in this great emergency. 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. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.

> “Tetapi para pelayan Tuhan tidak boleh menaruh kepercayaan pada diri mereka sendiri dalam keadaan darurat yang besar ini. Dalam penglihatan-penglihatan yang diberikan kepada Yesaya, kepada Yehezkiel, dan kepada Yohanes, kita melihat betapa eratnya surga berhubungan dengan peristiwa-peristiwa yang berlangsung di atas bumi dan betapa besarnya pemeliharaan Allah bagi mereka yang setia kepada-Nya. Dunia ini bukannya tanpa seorang Penguasa. Rangkaian peristiwa yang akan datang berada di tangan Tuhan. Keagungan surga memegang dalam tanggungan-Nya sendiri nasib bangsa-bangsa, demikian juga segala perkara jemaat-Nya.”

> “We permit ourselves to feel altogether too much care, trouble, and perplexity in the Lord’s work. Finite men are not left to carry the burden of responsibility. We need to trust in God, believe in Him, and go forward. The tireless vigilance of the heavenly messengers, and their unceasing employment in their ministry in connection with the beings of earth, show us how God’s hand is guiding the wheel within a wheel. The divine Instructor is saying to every actor in His work, as He said to Cyrus of old: ‘I girded thee, though thou hast not known Me.’

> “Kita membenarkan diri untuk merasakan terlalu banyak kekhawatiran, kesusahan, dan kebingungan dalam pekerjaan Tuhan. Manusia yang terbatas tidak dibiarkan memikul beban tanggung jawab. Kita perlu percaya kepada Allah, beriman kepada-Nya, dan terus maju. Kewaspadaan yang tidak mengenal lelah dari para utusan sorgawi, dan keterlibatan mereka yang tiada henti dalam pelayanan mereka yang berhubungan dengan makhluk-makhluk di bumi, menunjukkan kepada kita bagaimana tangan Allah sedang mengendalikan roda di dalam roda. Sang Pengajar ilahi sedang berkata kepada setiap pelaku dalam pekerjaan-Nya, sebagaimana Ia berkata kepada Koresh pada zaman dahulu: ‘Aku telah mengikat pinggangmu, sekalipun engkau tidak mengenal Aku.’”

> “In Ezekiel’s vision God had His hand beneath the wings of the cherubim. This is to teach His servants that it is divine power that gives them success. He will work with them if they will put away iniquity and become pure in heart and life.

> “Ka pono a Hesekiela, God o dɔɔ ne nsa wɔ Kerubim no ntaban ase. Eyi kyerɛkyerɛ Ne nkoa no sɛ tumi a efi Nyankopɔn nko ara mu na ɛma wonya nkonimdi. Ɔbɛyɛ adwuma ne wɔn, sɛ wɔbɛtwe wɔn ho afi amumɔyɛ ho na wɔayɛ wɔn koma ne wɔn abrabɔ mu kronkron.

> “The bright light going among the living creatures with the swiftness of lightning represents the speed with which this work will finally go forward to completion. He who slumbers not, who is continually at work for the accomplishment of His designs, can carry forward His great work harmoniously. That which appears to finite minds entangled and complicated, the Lord’s hand can keep in perfect order. He can devise ways and means to thwart the purposes of wicked men, and He will bring to confusion the counsels of them that plot mischief against His people.

> “Mmawanwa wa pele o a sepela mo gare ga dibopiwa tse di phelang ka bofefo jwa legadima o emela lebelo le tiro eno e tlaa tswelelang ka lone kwa bokhutlong go fitlha e wediwa. Ene yo o sa robaleng, yo o tswelelang ka metlha a dira gore maikaelelo a Gagwe a diragale, o ka tsweletsa tiro ya Gagwe e kgolo ka kutlwano. Se se bonalang mo megopolong e e lekanyeditsweng se raraaneng e bile se tletseng dikgwetlho, seatla sa Morena se ka se boloka se le mo thulaganyong e e itekanetseng. O ka akanya ditsela le mekgwa ya go kgoreletsa maano a batho ba ba bosula, mme o tlaa tlhakatlhakanya maele a ba ba logang maano a bosula kgatlhanong le batho ba Gagwe.

> “Brethren, it is no time now for mourning and despair, no time to yield to doubt and unbelief. Christ is not now a Saviour in Joseph’s new tomb, closed with a great stone and sealed with the Roman seal; we have a risen Saviour. He is the King, the Lord of hosts; He sitteth between the cherubim; and amid the strife and tumult of nations He guards His people still. He who ruleth in the heavens is our Saviour. He measures every trial. He watches the furnace fire that must test every soul. When the strongholds of kings shall be overthrown, when the arrows of God’s wrath shall strike through the hearts of His enemies, His people will be safe in His hands.” Testimonies, volume 5, 752–754.

> “Saudara-saudara, sekarang bukanlah waktu untuk berkabung dan berputus asa, bukan waktu untuk menyerah kepada keraguan dan ketidakpercayaan. Kristus sekarang bukanlah seorang Juruselamat di dalam kubur baru milik Yusuf, yang tertutup oleh sebuah batu besar dan dimeteraikan dengan meterai Romawi; kita memiliki Juruselamat yang telah bangkit. Dialah Raja, Tuhan semesta alam; Ia bersemayam di antara kerubim; dan di tengah pertikaian serta kegemparan bangsa-bangsa Ia tetap menjaga umat-Nya. Dia yang memerintah di sorga adalah Juruselamat kita. Ia mengukur setiap pencobaan. Ia mengawasi nyala api perapian yang harus menguji setiap jiwa. Ketika kubu-kubu pertahanan raja-raja akan diruntuhkan, ketika panah-panah murka Allah akan menembus hati musuh-musuh-Nya, umat-Nya akan aman di tangan-Nya.” Testimonies, jilid 5, 752–754.

Ezekiel represents the candidates to be among the one hundred and forty-four thousand, and line upon line his experience in the sanctuary aligns with Isaiah’s and John’s experience within the sanctuary. We are now in the temple test, the second of the three tests that seals the one hundred and forty-four thousand. That period is the purification accomplished by the Messenger of the Covenant in fulfillment of Malachi three. The purification process of three tests, is Malachi’s fiery “furnace” “that must test every soul.” When the third angel arrived on October 22, 1844 the Messenger of the Covenant suddenly came to His temple and led the wise virgins of that history into the Most Holy Place, in order to seal His faithful, but the virgins of that history rebelled, and by 1856 the Philadelphian Millerite movement had changed unto the Laodicean Millerite movement and in 1863 became the Laodicean Seventh-day Adventist church.

ဟေဇကေလသည် တစ်သိန်းလေးသောင်းလေးထောင်တို့အနက် ပါဝင်မည့်သူများ၏ ကိုယ်စားပြုသူဖြစ်ပြီး၊ စာကြောင်းပေါ် စာကြောင်းတင်၍ သန့်ရှင်းရာဌာန၌ သူ၏အတွေ့အကြုံသည် ဟေရှာယ၏ အတွေ့အကြုံနှင့် ယောဟန်၏ သန့်ရှင်းရာဌာနအတွင်းရှိ အတွေ့အကြုံတို့နှင့် ကိုက်ညီလျက်ရှိသည်။ ယခု ကျွန်ုပ်တို့သည် တစ်သိန်းလေးသောင်းလေးထောင်တို့ကို တံဆိပ်ခတ်ပေးသော စမ်းသပ်မှုသုံးခုအနက် ဒုတိယဖြစ်သော ဗိမာန်တော်စမ်းသပ်မှုအတွင်း ရောက်ရှိနေကြသည်။ ထိုကာလသည် မာလခိ အခန်းကြီးသုံး၏ ပြည့်စုံခြင်းအဖြစ် ပဋိညာဉ်၏ သတင်းပို့သူက ဆောင်ရွက်သော သန့်စင်ခြင်းကာလဖြစ်သည်။ စမ်းသပ်မှုသုံးခုဖြင့် ဖွဲ့စည်းထားသော သန့်စင်ခြင်းလုပ်ငန်းစဉ်သည် မာလခိ၏ မီးလောင်သော “မီးဖို” ဖြစ်ပြီး၊ ထိုမီးဖိုသည် “ဝိညာဉ်အသီးသီးကို စမ်းသပ်ရမည်” ဖြစ်သည်။ ၁၈၄၄ ခုနှစ်၊ အောက်တိုဘာ ၂၂ ရက်နေ့တွင် တတိယကောင်းကင်တမန် ရောက်လာသောအခါ ပဋိညာဉ်၏ သတင်းပို့သူသည် မိမိ၏ဗိမာန်တော်သို့ ရုတ်တရက် ကြွလာ၍ ထိုသမိုင်းကာလ၏ ပညာရှိကညာများကို မိမိ၏ သစ္စာရှိသူတို့အား တံဆိပ်ခတ်ရန် အလွန်သန့်ရှင်းရာဌာနထဲသို့ ဦးဆောင်တော်မူခဲ့သော်လည်း၊ ထိုသမိုင်းကာလ၏ ကညာများသည် ပုန်ကန်ခဲ့ကြပြီး၊ ၁၈၅၆ ခုနှစ်သို့ ရောက်သောအခါ ဖိလာဒဲလဖီးယား မီလာရိုက် လှုပ်ရှားမှုသည် လောဒိကိ မီလာရိုက် လှုပ်ရှားမှုအဖြစ် ပြောင်းလဲသွားကာ ၁၈၆၃ ခုနှစ်တွင် လောဒိကိ သတ္တမနေ့ ဧဝံဂေလိ အသင်းတော် ဖြစ်လာခဲ့သည်။

The third angel who arrived suddenly on October 22, 1844 withdrew his presence in 1863, and then returned on September 11, 2001. Twenty-five years later the temple test that was typified by October 22, 1844 is now being repeated. Twenty-five is symbolically a prophetic tithe of two hundred and fifty, and two hundred and fifty is a symbol of the history represented in verses eleven to fifteen of Daniel eleven. Two hundred and fifty, and twenty-five is a wheel within the sanctuary vision of Ezekiel. Twenty-five is a symbol of the separation of the wise and the wicked in fulfillment of the three-step testing process that is represented in the work of purification that is accomplished by the Messenger of the Covenant.

អង្គទូតទីបី ដែលបានមកដល់ភ្លាមៗនៅថ្ងៃទី 22 ខែតុលា ឆ្នាំ 1844 បានដកវត្តមានរបស់ទ្រង់ចេញនៅឆ្នាំ 1863 ហើយបន្ទាប់មកបានត្រឡប់មកវិញនៅថ្ងៃទី 11 ខែកញ្ញា ឆ្នាំ 2001។ ម្ភៃប្រាំឆ្នាំក្រោយមក ការសាកល្បងព្រះវិហារ ដែលត្រូវបានតំណាងជាមុនដោយថ្ងៃទី 22 ខែតុលា ឆ្នាំ 1844 ឥឡូវនេះកំពុងត្រូវបានធ្វើម្តងទៀត។ លេខម្ភៃប្រាំ តាមន័យនិមិត្តសញ្ញា ជាដង្វាយមួយភាគដប់ព្យាករណ៍នៃពីររយហាសិប ហើយពីររយហាសិបគឺជានិមិត្តសញ្ញានៃប្រវត្តិសាស្ត្រដែលត្រូវបានតំណាងនៅក្នុងខទីដប់មួយដល់ខទីដប់ប្រាំ នៃដានីយ៉ែល ជំពូក 11។ ពីររយហាសិប និងម្ភៃប្រាំ គឺជាកង់មួយនៅក្នុងនិមិត្តនៃទីបរិសុទ្ធរបស់អេសេគាល។ លេខម្ភៃប្រាំ គឺជានិមិត្តសញ្ញានៃការបំបែករវាងអ្នកប្រាជ្ញ និងមនុស្សអាក្រក់ ក្នុងការបំពេញនៃដំណើរការសាកល្បងបីជំហាន ដែលត្រូវបានតំណាងនៅក្នុងកិច្ចការនៃការបន្សុទ្ធ ដែលត្រូវបានសម្រេចដោយអ្នកនាំសារនៃសេចក្តីសញ្ញា។

Matthew twenty-five contains three parables, and each parable identifies the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. The hope of God’s people represented in the chapter is that they might be a wise virgin in possession of the oil of the message of the midnight cry. Their hope is that they are judged a faithful servant in their stewardship of employing the special talents that were given them to manage in their personal probationary period. Their hope is that they are judged as a sheep of God’s pasture, seated upon His right side, and not a goat on his left. Twenty-five is a symbol of the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. Twenty-five is one of Ezekiel’s wheels.

ਮੱਤੀ ਪੱਚੀਵੇਂ ਅਧਿਆਇ ਵਿੱਚ ਤਿੰਨ ਦ੍ਰਿਸ਼ਟਾਂਤ ਹਨ, ਅਤੇ ਹਰ ਇਕ ਦ੍ਰਿਸ਼ਟਾਂਤ ਇੱਕ ਲੱਖ ਚੁਆਲੀ ਹਜ਼ਾਰਾਂ ਦੀ ਮੁਹਰਬੰਦੀ ਦੇ ਸਮੇਂ ਵਿੱਚ ਬੁੱਧੀਮਾਨਾਂ ਅਤੇ ਦੁਸ਼ਟਾਂ ਦੀ ਵੱਖਰੀਕਰਨ ਨੂੰ ਦਰਸਾਉਂਦਾ ਹੈ। ਇਸ ਅਧਿਆਇ ਵਿੱਚ ਪਰਮੇਸ਼ੁਰ ਦੇ ਲੋਕਾਂ ਦੀ ਜੋ ਆਸ ਦਰਸਾਈ ਗਈ ਹੈ, ਉਹ ਇਹ ਹੈ ਕਿ ਉਹ ਅੱਧੀ ਰਾਤ ਦੀ ਪੁਕਾਰ ਦੇ ਸੰਦੇਸ਼ ਦੇ ਤੇਲ ਨਾਲ ਭਰੀ ਹੋਈ ਇੱਕ ਬੁੱਧੀਮਾਨ ਕੁਆਰੀ ਠਹਿਰਣ। ਉਨ੍ਹਾਂ ਦੀ ਆਸ ਇਹ ਹੈ ਕਿ ਆਪਣੇ ਨਿੱਜੀ ਪਰਖ-ਕਾਲ ਵਿੱਚ ਪ੍ਰਬੰਧ ਕਰਨ ਲਈ ਉਨ੍ਹਾਂ ਨੂੰ ਦਿੱਤੀਆਂ ਗਈਆਂ ਵਿਸ਼ੇਸ਼ ਪ੍ਰਤਿਭਾਵਾਂ ਨੂੰ ਵਰਤਣ ਦੀ ਆਪਣੀ ਸੰਭਾਲ ਵਿੱਚ ਉਹ ਇੱਕ ਵਿਸ਼ਵਾਸਯੋਗ ਦਾਸ ਠਹਿਰਾਏ ਜਾਣ। ਉਨ੍ਹਾਂ ਦੀ ਆਸ ਇਹ ਹੈ ਕਿ ਉਹ ਪਰਮੇਸ਼ੁਰ ਦੀ ਚਰਾਗਾਹ ਦੀ ਇੱਕ ਭੇਡ ਵਜੋਂ ਨਿਆਉਂਹੇ ਜਾਣ, ਜੋ ਉਸ ਦੇ ਸੱਜੇ ਪਾਸੇ ਬਿਠਾਈ ਗਈ ਹੋਵੇ, ਨਾ ਕਿ ਉਸ ਦੇ ਖੱਬੇ ਪਾਸੇ ਇੱਕ ਬੱਕਰੀ ਵਾਂਗ। ਪੱਚੀ ਇੱਕ ਲੱਖ ਚੁਆਲੀ ਹਜ਼ਾਰਾਂ ਦੀ ਮੁਹਰਬੰਦੀ ਦੇ ਸਮੇਂ ਵਿੱਚ ਬੁੱਧੀਮਾਨਾਂ ਅਤੇ ਦੁਸ਼ਟਾਂ ਦੀ ਵੱਖਰੀਕਰਨ ਦਾ ਪ੍ਰਤੀਕ ਹੈ। ਪੱਚੀ ਹਿਜ਼ਕੀਏਲ ਦੇ ਪਹੀਆਂ ਵਿੱਚੋਂ ਇੱਕ ਹੈ।

> 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.

> Pada tahun kedua puluh lima pembuangan kami, pada permulaan tahun, pada hari kesepuluh bulan itu, pada tahun keempat belas sesudah kota itu dipukul, pada hari itu juga tangan Tuhan ada atasku, lalu dibawa-Nya aku ke sana. Yehezkiel 40:1.

The twenty-fifth year of captivity is represented by October 22, which is represented by the closing of a dispensational door. On October 22, 1844 a door was opened and a door was closed as two classes were separated.

Tahun kedua puluh lima dalam penawanan dilambangkan oleh 22 Oktober, yang dilambangkan oleh tertutupnya suatu pintu dispensasi. Pada 22 Oktober 1844, satu pintu dibukakan dan satu pintu ditutup ketika dua golongan dipisahkan.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.

> I kirsis ka∙donggipa sa∙greona seaha; Rongtalbegipa aro bebe begipa, Davidni saogipako ra∙gipa, je∙an opekahaode mande ba∙bijakoba galchakna man∙ja, aro je∙an galchakahaode mande ba∙bijakoba opekna man∙ja, ua indine agana; Anga nang∙ni kamrangko u∙ia: nibo, anga nang∙ni mikkango opegimin do∙gako donaha, aro uko mande ba∙bijakoba galchakna man∙ja: maina na∙a chonbegipa bil gnang, aro angni kattako rakkiaha, aro angni bimungko jechakjaha. Parape∙a 3:7, 8.

Christ tells the angel of Philadelphia that He knows their work, that He has set before the church of Philadelphia, an open door. That door is opened by “the key of David,” the key that is placed upon Eliakim.

Kristus memberitahu malaikat jemaat di Filadelfia bahwa Ia mengetahui pekerjaan mereka, bahwa Ia telah meletakkan di hadapan jemaat Filadelfia sebuah pintu yang terbuka. Pintu itu dibukakan oleh “kunci Daud,” kunci yang diletakkan ke atas Elyakim.

> And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:20–22.

> Et il arrivera en ce jour-là que j’appellerai mon serviteur Éliakim, fils de Hilkija ; je le revêtirai de ta robe, je le fortifierai de ta ceinture, et je remettrai ton autorité entre ses mains ; il sera un père pour les habitants de Jérusalem et pour la maison de Juda. Je mettrai sur son épaule la clef de la maison de David ; il ouvrira, et nul ne fermera ; il fermera, et nul n’ouvrira. Ésaïe 22:20–22.

The day that Eliakim is called, he is separated from wicked Shebna.

Fiku la Eliakim a vitaniwaho, a katulwaho kwa Shebna muvulalenyi.

> Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. Isaiah 22:15–18.

> A da lo rauka na Turaga na Kalou ni lewe vuqa, Lako, lako yani vua na daukumuni iyau oqo, io vei Sepena, o koya sa lewa na vale, ka kaya vua, Na cava sa tu vei iko eke? ia ko cei sa tu vei iko eke, mo sa cavara kina e ke na nomu ibulubulu, me vaka o koya sa cavara nona ibulubulu e cake, ka ta na nona tikotiko me nona ga e na vatu? Raica, ena kauti iko tani vaka kaukauwa na Turaga e na dua na kau vakabobula levu, ka ena ubuti iko vakaidina. Ena vukici iko vaka kaukauwa ka kolati iko me vaka e dua na polo ki na dua na vanua levu: ko na mate mai kea, ia mai kea ena yaco kina na qiqinivalu ni nomu ukuuku me madua kina na vale ni nomu turaga. Aisea 22:15–18.

The separation of the wise and foolish virgins that fulfilled the illustration of Shebna and Eliakim was fulfilled on October 22, 1844, and also in the twenty-fifth year of captivity of Jehoiachin which was October 22, 573 BC. In Ezekiel chapter eight the wicked within Adventism, represented by Jerusalem, are represented by twenty-five men bowing to the sun. The destruction of Jerusalem represents the Sunday law, which is also the waymark which ends the sealing time of the one hundred and forty-four thousand. That sealing time began on September 11, 2001, and Jesus is both the Alpha and Omega, so September 11, 2001 as the beginning of the sealing illustrates the end, at the Sunday law.

Kgaogano ya magareng ga makgarebe a a botlhale le a a dieleele e e neng ya diragatsa setshwantsho sa ga Shebna le Eliakime e ne ya diragadiwa ka October 22, 1844, gape le mo ngwageng wa masome a mabedi le botlhano wa botshwarwa jwa ga Jehoiakine o e neng e le October 22, 573 BC. Mo go Esekiele kgaolo ya boferabobedi, baikepi mo teng ga Adventism, ba ba emetsweng ke Jerusalema, ba emetswe ke banna ba le masome a mabedi le botlhano ba obamela letsatsi. Tshenyo ya Jerusalema e emela molao wa Tshipi, o gape e leng letshwao la tsela le le fedisang nako ya go tswala ka sekano ga ba ba dikete tsotlhe di le lekgolo le masome a manè le bonè. Nako eo ya go tswala ka sekano e simolotse ka September 11, 2001, mme Jesu ke ene Alpha le Omega, jalo he September 11, 2001 jaaka tshimologo ya go tswala ka sekano e supa bokhutlo, mo molaong wa Tshipi.

September 11, 2001 was typified by the Minneapolis meetings of 1888, for Sister White identifies that when the great buildings of New York came down at 9/11, Revelation 18:1–3 was fulfilled. At that time, as in 1888 she identified the angel of Revelation eighteen descended to lighten the earth with His glory. The rebellion of 1888 she aligned with the rebellion of Korah, Dathan and Abiram, who also had two hundred and fifty men of renown join in their apostasy. Two hundred and fifty rebels in the rebellion of Korah and his cohorts in the beginning history of ancient Israel typified the twenty-five men who were bowing to the sun at the ending of ancient Israel.

ថ្ងៃទី១១ ខែកញ្ញា ឆ្នាំ២០០១ ត្រូវបានបង្ហាញជានិមិត្តរូបដោយកិច្ចប្រជុំទីក្រុង Minneapolis ឆ្នាំ១៨៨៨ ពីព្រោះបងស្រី White បានបញ្ជាក់ថា នៅពេលអគារធំៗនៃទីក្រុង New York បានរលំចុះនៅ 9/11 នោះ វិវរណៈ 18:1–3 បានសម្រេច។ នៅពេលនោះ ដូចគ្នានឹងនៅឆ្នាំ១៨៨៨ នាងបានបញ្ជាក់ថា ទេវតានៃវិវរណៈជំពូកដប់ប្រាំបីបានចុះមក ដើម្បីបំភ្លឺផែនដីដោយសិរីល្អរបស់ទ្រង់។ ការបះបោរនៃឆ្នាំ១៨៨៨ នោះ នាងបានផ្គូផ្គងវាជាមួយនឹងការបះបោររបស់ Korah, Dathan និង Abiram ដែលក៏មានបុរសពីររយហាសិបនាក់មានកេរ្តិ៍ឈ្មោះ ចូលរួមក្នុងការក្បត់ជំនឿរបស់ពួកគេផងដែរ។ ពួកបះបោរពីររយហាសិបនាក់ ក្នុងការបះបោររបស់ Korah និងសហការីរបស់គាត់ នៅក្នុងប្រវត្តិសាស្ត្រដើមនៃអ៊ីស្រាអែលបុរាណ បានជានិមិត្តរូបដល់បុរសម្ភៃប្រាំនាក់ ដែលកំពុងក្រាបថ្វាយបង្គំព្រះអាទិត្យ នៅក្នុងប្រវត្តិសាស្ត្រចុងបញ្ចប់នៃអ៊ីស្រាអែលបុរាណ។

Twenty-five leaders of Laodicean Adventism bowing at the Sunday law and two hundred and fifty at 9/11 sets forth the sealing time with the symbolism of twenty-five, (the symbol of the separation of the wise and wicked) to mark the beginning and ending of the sealing time. Whether it’s the two hundred and fifty rebels in the time of Moses, or the twenty-five men in Ezekiel chapter eight, or of Matthew chapter twenty-five’s three witnesses of the separation, or the twenty-fifth year of the captivity in Ezekiel forty; all the manifestations of the symbol of twenty-five, align with the three two hundred- and fifty-year periods that reached their conclusion in 207 BC, 313 and 2026 respectively.

Baeta-pele ba masome a mabedi a metlhano ba Adventism ya Laodicea ba ikoba fa tlase ga molao wa Tshipi, le ba lekgolo le masome a mabedi le metlhano mo 9/11, go tlhagisa nako ya go tshwaiwa ka sekai sa masome a mabedi a metlhano, (sekai sa karoganyo ya ba botlhale le baikepi) go supa tshimologo le bokhutlo jwa nako ya go tshwaiwa. E ka ne e le batlhanogi ba lekgolo le masome a mabedi le metlhano mo nakong ya ga Moshe, kgotsa banna ba masome a mabedi a metlhano mo go Esekiele kgaolo ya boferabobedi, kgotsa basupi ba le bararo ba karoganyo mo go Mathaio kgaolo ya masome a mabedi le metlhano, kgotsa ngwaga wa masome a mabedi le metlhano wa botshwarwa mo go Esekiele masome a manè; tsotlhe tsotlhe tsotlhe tsa sekai sa masome a mabedi le metlhano di dumalana le dipaka tse tharo tsa dingwaga di le makgolo a mabedi le masome a matlhano tse di fitlhetseng bokhutlo jwa tsone ka go latelana mo 207 BC, 313 le 2026.

Twenty-five is an axle, so to speak, of twenty-five that brings all the lines of twenty-five into perfection. It becomes one of the prophetic keys of the kingdom given to Peter to bring clarity into the hidden history of verse forty. It has been repeatedly established on more than three witnesses that verses ten to fifteen of Daniel eleven represent a line that covers the history from 1989 unto the Sunday law, which is the hidden history of verse forty. The lion of the tribe of Judah is now unsealing the wheels of Ezekiel as He opens the hidden history that will finalize the message of the Midnight Cry of the latter days.

ቁጽሪ ዕስራን ሓሙሽተን ከም ዝበሃል መሕወሪ እዩ፣ ናይ ዕስራን ሓሙሽተን ኩሎም መስመራት ናብ ፍጽምና ዘምጽእ። እዚ ኸኣ ካብቶም ንጴጥሮስ ዝተዋህቡ ናይ መንግስቲ ትንቢታዊ መፍትሕታት ሓደ ይኸውን፣ ናብታ ሕቡእ ታሪኽ ናይ ጥቕሲ ኣርብዓ ግልጺ ንምእታው። ጥቕስታት ዓሰርተ ክሳዕ ዓሰርተ ሓሙሽተ ናይ ዳንኤል ዓሰርተ ሓደ፣ ካብ 1989 ክሳዕ ሕጊ ሰንበት ዝሽፍን መስመር ከም ዝውክል ደጋጊሙ ብልዕሊ ሰለስተ ምስክራት ተመስሪቱ እዩ፣ እዚ ኸኣ እታ ሕቡእ ታሪኽ ናይ ጥቕሲ ኣርብዓ እያ። እቲ ኣንበሳ ናይ ዓሌት ይሁዳ ሕጂ ነተን መንኰራኩር ህዝቅኤል እናፈትሐ እዩ፣ እታ ሕቡእ ታሪኽ እናኸፈተ፣ እዚ ኸኣ ንመልእኽቲ ናይ ፍርቂ ለይቲ ጭርሖ ናይ ዳሕረዎት መዓልታት ክውድእ እዩ።

In the following articles we will continue to identify Ezekiel’s wheels that represent the complex interplay of men in the latter days. Ezekiel chapter one at the beginning of this article and the accompanying passage from Testimonies volume five set forth will be our continued point of reference as we proceed in the articles. When the wheels are set forth in their proper place, and with their proper intersections with the other wheels of prophetic history we will demonstrate that the three hundred and ninety-one years and fifteen days that empowered the first angel on August 11, 1840 is also represented by Ezekiel as three hundred and ninety years, connected with the one and a half years of the siege of Jerusalem; and that the arrival of this prophetic light identifies the lifting up of the ensign of the one hundred and forty-four thousand.

Dalam rencana-rencana sing nyusul iki, kita bakal nerusaké ngenali roda-rodané Yeheskiel sing makili sesambungan kang ruwet antarané manungsa ing dina-dina wekasan. Yeheskiel pasal siji ing wiwitané artikel iki lan pethikan sing ngancani saka Testimonies jilid lima sing wis dipacak bakal tetep dadi titik rujukan kita nalika kita nerusaké artikel-artikel iki. Nalika roda-roda kuwi dipacak ing panggonané sing trep, lan kanthi patemon-patemoné sing trep karo roda-roda liyané ing sajarah kenabian, kita bakal nduduhaké yèn telung atus sangang puluh siji taun lan limalas dina sing maringi kakuwatan marang malaékat kapisan ing tanggal 11 Agustus 1840 uga dilambangaké déning Yeheskiel minangka telung atus sangang puluh taun, sing kagandhèng karo setaun setengahé pengepungan Yérusalèm; lan yèn rawuhipun pepadhang kenabian iki nandhani diangkaté panji saka satus patang puluh papat èwu.

July 27, 1299 unto 1337 represents thirty-eight years at the beginning of the one hundred and fifty years (five months) of Revelation nine, verse ten. That one hundred and fifty years connects with the three hundred and ninety-one years and fifteen days of verse fifteen. Thus, the beginning of the two periods, make up one line of prophecy which concluded in the fulfillment of the 1838 and 1840 prediction of Josiah Litch and marked the rising up and empowerment of the Millerite movement. That history at the beginning of Adventism, marks the rising up of the one hundred and forty-four thousand as an ensign in advance of the Sunday law. Thus, Ezekiel’s three hundred and ninety years, and one point five years (1.5) of Jerusalem’s siege marks the end of the line of prophecy that began in 1299.

27 Julai 1299 nganti 1337 makili telung puluh wolu taun ing wiwitaning satus sèket taun (limang sasi) ing Wahyu sanga, ayat sepuluh. Satus sèket taun iku nyambung karo telung atus sangang puluh siji taun lan limalas dina ing ayat limalas. Mulané, wiwitan saka loro wektu iku mbentuk siji garis ramalan sing rampung ing kasampurnaning pratélan taun 1838 lan 1840 déning Josiah Litch lan nandhani tanginé sarta diparinginé kakuwatan marang gerakan Millerit. Sajarah iku, ing wiwitan Adventisme, nandhani tanginé wong satus patang puluh papat ewu minangka panji sadurungé hukum Minggu. Mulané, telung atus sangang puluh tauné Yeheskiel, lan siji koma lima taun (1.5) saka pangepungan Yerusalem, nandhani pungkasaning garis ramalan sing diwiwiti ing 1299.

It would be worthwhile to consider the passage from Testimonies, volume five in advance of the next article.

Tshimakadele to nunga mukanda wa mu Testimonies, volume five, kumpala kwa tshiswa tshi landa.

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