The four abominations of Ezekiel chapter eight, lead to the leadership of God’s last day Laodicean church bowing down to the sun, and thus receiving the mark of the beast. The next chapter, which is the same vision, illustrates those in God’s last day church who receive the seal of God. Sister White informs us the sealing of Ezekiel chapter nine, is the same as the sealing represented in Revelation chapter seven. God judges a nation in its third and fourth generation, and the four abominations of Ezekiel identify the four generations of rebellion that began in 1863, when Laodicean Adventism introduced a counterfeit of the two tables of Habakkuk which had been given as a symbol of the covenant relationship between God and His people, just as the two tables of the Ten Commandments had been given at the beginning of ancient Israel.
Patang kawirangan ing Yéhèzkièl bab wolu nuntun marang kasunyatan bilih para pimpinan pasamuwan Laodikia kagunganing Allah ing dina-dina pungkasan sujud marang srengéngé, lan kanthi mangkono nampi tandha kéwan buas. Bab sabanjuré, yaiku sesanti sing padha, nggambarake wong-wong ing pasamuwan kagunganing Allah ing dina-dina pungkasan sing nampi meterai Allah. Sedhèrèk White maringi katrangan dhateng kita bilih pemeteraian ing Yéhèzkièl bab sanga iku padha karo pemeteraian sing dipratélakaké ing Wahyu bab pitu. Allah ngadili sawijining bangsa ing turun kaping telu lan kaping papat, lan patang kawirangan ing Yéhèzkièl nandhani patang turun pambrontakan sing wiwité ing taun 1863, nalika Adventisme Laodikia nglebokaké sawijining palsu tumrap kalih loh Habakuk sing wis kaparingaké minangka pralambang sesambetan prajanjian antarané Allah lan umaté, kados dene kalih loh Sepuluh Préntah sampun kaparingaké ing wiwitan Israèl kuna.
Aaron’s golden calf, was a counterfeit image, the symbol of rebellion that was manifested just as God was producing the two tables that represent a genuine image of jealousy. Aaron’s golden calf typified the counterfeit 1863 chart, which had removed the “seven times,” of Leviticus twenty-six from the message along with other time-prophecies. Thus, Laodicean Adventism set up an image of jealousy in the very beginning of its history, as Aaron had done in the beginning history of ancient Israel, and as Jeroboam had done in the beginning history of the northern kingdom of Ephraim.
Pedhèt emasé Harun iku sawijining gambar palsu, lambang pambrontakan kang kawedhar pas nalika Gusti Allah lagi ngasilaké loro loh kang makili sawijining gambar pepénginan ilahi sing sejati. Pedhèt emasé Harun iku nglambangaké bagan palsu taun 1863, kang wis nyingkiraké “pitung kaping,” saka Imamat rong puluh enem saka pekabaran mau bebarengan karo ramalan-ramalan wektu liyané. Mulané, Adventisme Laodikia ngadegaké sawijining gambar pepénginan ilahi ing wiwitan banget sajarahé, kaya dene Harun wis tumindak mangkono ing sajarah wiwitan Israèl kuna, lan kaya dene Yerobeam wis tumindak mangkono ing sajarah wiwitan karajan lor Éfraim.
The “seven times,” of Leviticus twenty-six was the first prophecy of time which Miller was led to understand, and it was the first jewel of prophetic time set aside in the rebellion of 1863. 1863 marked the beginning of the covering up of the jewels of Miller’s dream and the introduction of counterfeit jewels and coins. The “seven times,” was the cornerstone that the builders rejected. In 1863 it was those who had been the builders of the Millerite temple that set aside the cornerstone of the “seven times,” but in the last days that stone is now the head of the corner. That stone represented the Rock of Ages, and it also was represented by the day which the Lord had made, for it was a symbol of the sabbath rest for the land. In 1844, Millerite Adventism rebuked Jeroboam’s false system of worship, and separated from “the assembly of mockers” who had “rejoiced” over the first disappointment.
“Pitu mangsa” ing Imamat 26 iku pratélan wektu kang kapisan sing dipunparingi pangertosan déning Miller, lan iku uga permata wektu wangsit kang kapisan sing dipunsisihaké ing pambrontakan taun 1863. Taun 1863 nandhani wiwitaning panutupan permata-permata ing impèné Miller lan mlebetaké permata-permata palsu lan dhuwit receh palsu. “Pitu mangsa” iku watu pojok dhasar sing dipuntampik para tukang yasa. Ing taun 1863, wong-wong sing biyèn dados para tukang yasa padaleman Millerit iku sing nyisihaké watu pojok dhasar saka “pitu mangsa,” nanging ing dina-dina pungkasan iki watu mau saiki dados sirahing pojok. Watu mau makili Watu Karang Langgeng, lan uga dipungambaraken déning dina sing wis katitahaké déning Pangéran, awit iku minangka pralambanging pangaso Sabat tumrap tanah. Ing taun 1844, Adventisme Millerit nyaruwe sistem pangibadah palsuné Yerobeam, lan misah saka “pasamuwan para pamejahi” sing wis “bungah” amarga kuciwa kang kapisan.
The builders were instructed to never return to “the assembly of mockers,” as the Judean prophet had been instructed to return to Jerusalem by a different path than what had led him to 1844. The path that had led him to 1844, was the path he had come out of, which was Protestantism, and in that history Protestantism had become apostate Protestantism. The builders were commanded to never return to “the assembly of mockers,” and they were instructed to not eat their food or drink their water. The builders had eaten the little book that was in the angel’s hand in 1840, and that food was sweet in their mouths.
Para tukang yasa diprentah supaya aja pisan-pisan bali menyang “pasamuwaning para panyanggak,” kaya dene nabi Yudea iku wis diprentah supaya bali menyang Yerusalem lumantar dalan liya, dudu dalan kang wis nuntun dheweke tekan taun 1844. Dalan kang wis nuntun dheweke tekan taun 1844 iku yaiku dalan kang wis ditinggal metu déning dheweke, yaiku Protestanisme, lan ing sajarah iku Protestanisme wis dadi Protestanisme murtad. Para tukang yasa diprentah supaya aja pisan-pisan bali menyang “pasamuwaning para panyanggak,” lan padha uga dipitutur supaya aja mangan panganané utawa ngombé banyuné. Para tukang yasa wis mangan kitab cilik kang ana ing tanganing malaékat ing taun 1840, lan pangan iku legi ana ing cangkemé.
The eating and drinking of prophecy represents the methodology used to study the Bible. The Millerites were given a specific way to study God’s Word, and those rules produced a totally different biblical message than the theologians of apostate Protestantism and Catholicism produced with their corrupted methodology. The builders, who are also the Judean prophet, were not to return and eat or drink of the methodology of either apostate Protestantism or Catholicism. The Judean prophet did that very thing, thus identifying that Laodicean Adventism would do that very thing in 1863, for in 1863, they employed the theological arguments of apostate Protestantism to reject Miller’s application of the “seven times,” and thus set up Aaron’s and Jeroboam’s images of jealousy. The first generation of Laodicean Adventism had then begun.
Mangan lan ngombé ing nubuatan nggambarake metodologi kang digunakaké kanggo nyinaoni Kitab Suci. Wong-wong Millerit diparingi cara tartamtu kanggo nyinaoni Sabdaning Allah, lan paugeran-paugeran iku ngasilaké sawijining pesen Alkitab kang sakabèhé béda karo pesen kang diasilaké déning para teolog Protestantisme murtad lan Katulik kanthi metodologi rusaké. Para tukang mbangun, kang uga minangka nabi Yudea, ora kena bali lan mangan utawa ngombé saka metodologi Protestantisme murtad utawa Katulik. Nabi Yudea iku nindakaké prakara iku dhéwé, mangkono mratandhani yèn Adventisme Laodikia bakal nindakaké prakara iku uga ing taun 1863, awit ing taun 1863, wong-wong mau nggunakaké argumentasi teologis saka Protestantisme murtad kanggo nampik penerapan Miller ngenani “pitung wektu,” lan kanthi mangkono ngadegaké reca meri duwèké Harun lan Yerobeam. Mangkono wiwitané generasi kapisan Adventisme Laodikia.
After the prophet from Judea interacted with Jeroboam he started on his journey back to Judea, but he never made it. The prophet represents Laodicean Adventism, which, according to inspiration, arrived into the Millerite movement in 1856. Sister White never backed away from identifying Adventism as Laodicea, and there is no biblical evidence that Laodicea ever changes. There are individuals that leave their own personal Laodicean experience, but as a church Laodicea is to be spewed out of the mouth of the Lord, for Laodicea means “a people judged.” Adventism uses the definition to claim it represents the church that exists during the period of the judgment in the heavenly sanctuary. In their blindness they acknowledge the Investigative Judgment element of the meaning of Laodicea, but cannot see the Executive Judgment that is clearly represented in their name.
Sawisé nabi saka Yudea sesambungan karo Yerobeam, dhèwèké miwiti lelampahané bali menyang Yudea, nanging ora tau tekan ing kana. Nabi iku nggambaraké Adventisme Laodikia, kang miturut ilham mlebu ing gerakan Millerit ing taun 1856. Sister White ora tau mundur saka ngenali Adventisme minangka Laodikia, lan ora ana bukti Kitab Suci manawa Laodikia tau owah. Ana sawatara wong sing ninggal pengalaman Laodikia pribadiné dhéwé, nanging minangka gréja, Laodikia bakal dimuntahaké metu saka tutuké Gusti, awit Laodikia tegesé “umat sing diadili.” Adventisme nggunakaké teges iki kanggo ngakoni yèn iku makili gréja sing ana sajroning mangsa pangadilan ing papan suci swarga. Ing kabutaning mripat rohaniné, wong-wong mau ngakoni unsur Pangadilan Investigatif ing teges Laodikia, nanging ora bisa ndeleng Pangadilan Eksekutif kang kanthi cetha kawakilan ana ing jenengé dhewe.
And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Revelation 3:14–17.
Lan marang malaékat pasamuwan ing Laodikia, tulisen mangkéné: Mangkéné pangandikané Sang Amin, seksi kang setya lan sejati, wiwitaning titahing Allah; Aku pirsa marang pakaryanmu, yèn kowé ora adhem lan ora panas: Aku ngersakaké supaya kowé adhem utawa panas. Mulané, marga kowé mung anget-anget lan ora adhem lan ora panas, Aku bakal muntahaké kowé saka ing cangkem-Ku. Amarga kowé kandha, Aku sugih, lan tambah bandha, lan ora butuh apa-apa; nanging kowé ora sumurup yèn kowé iku cilaka, lan melas, lan miskin, lan wuta, lan wuda. Wahyu 3:14–17.
The Judean prophet ends up buried with the false prophet who deceived him into eating his food and drinking his drink. They both end up in the same grave, and the lying prophet of Bethel (the counterfeit church), calls him brother when he dies.
Nabi saka Yéhuda pungkasané kasarekaké bebarengan karo nabi palsu sing ngapusi dhèwèké supaya mangan panganané lan ngombé ombéné. Wong loro kuwi pungkasané ana ing kuburan sing padha, lan nabi goroh saka Bètel (pasamuwan palsu), nyebut dhèwèké sadulur nalika mati.
Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. And it came to pass, as they sat at the table, that the word of the Lord came unto the prophet that brought him back: And he cried unto the man of God that came from Judah, saying, Thus saith the Lord, Forasmuch as thou hast disobeyed the mouth of the Lord, and hast not kept the commandment which the Lord thy God commanded thee, But camest back, and hast eaten bread and drunk water in the place, of the which the Lord did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers. 1 Kings 13:11–22.
Ana ana nabi tuwa manggon ing Betel; banjur anak-anaké teka lan nyritakaké marang dhèwèké sakèhé pakaryan kang wus ditindakaké déning abdiné Allah ing dina iku ana ing Betel; tembung-tembung kang wus dipangandikakaké marang raja, iku uga padha dicritakaké marang bapaké. Banjur bapaké kandha marang wong-wong mau, “Dhèwèké liwat dalan endi?” Awit anak-anaké wis padha weruh dalan kang diliwati déning abdiné Allah, sing teka saka Yehuda. Banjur dhèwèké kandha marang anak-anaké, “Pasangana kuldi kanggo aku.” Mulané kuldiné banjur dipasangaké; lan dhèwèké nunggang ing kono, banjur lunga ngoyak abdiné Allah, lan ketemu dhèwèké lagi lungguh ana ing sangisoré wit oak; banjur dhèwèké matur marang wong mau, “Apa kowé abdiné Allah sing teka saka Yehuda?” Wangsulané, “Inggih, kula.” Banjur dhèwèké kandha marang wong mau, “Ayo mulih karo aku lan dhahar roti.” Nanging wangsulané, “Aku ora kena bali bareng karo kowé, utawa mlebu bebarengan karo kowé; uga aku ora bakal mangan roti utawa ngombé banyu bebarengan karo kowé ana ing panggonan iki; awit marang aku wis dipangandikakaké lumantar pangandikané Pangéran: Kowé aja mangan roti lan aja ngombé banyu ana ing kana, lan aja bali lumaku liwat dalan sing kokliwati nalika teka.” Banjur wong mau kandha marang dhèwèké, “Aku uga nabi padha kaya kowé; lan ana malaékat wis ngandika marang aku lumantar pangandikané Pangéran, mangkéné: Balèkna dhèwèké bebarengan karo kowé menyang omahmu, supaya dhèwèké bisa mangan roti lan ngombé banyu.” Nanging wong mau goroh marang dhèwèké. Mulané dhèwèké banjur bali bebarengan karo wong mau, lan mangan roti ing omahé, sarta ngombé banyu. Nalika padha lungguh ana ing méja, temahan pangandikané Pangéran rawuh marang nabi sing wis nggawa dhèwèké bali mau; banjur dhèwèké nguwuh marang abdiné Allah sing teka saka Yehuda, pangandikané, “Mangkéné pangandikané Pangéran: Awit kowé wus ora manut marang tutuké Pangéran, lan ora netepi dhawuh kang dipréntahaké déning Pangéran Allahmu marang kowé, nanging malah bali, lan mangan roti sarta ngombé banyu ana ing panggonan kang wus dipangandikakaké marang kowé déning Panjenengané: Aja mangan roti lan aja ngombé banyu; mayitmu ora bakal tekan ing pasareyané para leluhurmu.” 1 Para Raja 13:11–22.
The second angel’s message in the summer of 1844, consisted of identifying that the Protestant churches had fallen and become the daughters of Catholicism. Millerite Adventism had called men and women to leave those denominations for to stay in them meant spiritual and eternal death. The lying prophet of Bethel represents the religious system instituted in Bethel by Jeroboam. It was a system that set up an image to the beast, and the beast that was copied is the beast of Catholicism. The Protestants continued to identify themselves as Protestants, but they also continued to observe the day of the sun as the day of worship which is the mark of Catholicism’s authority.
Pawarta malaékat kapindho ing mangsa panas taun 1844 iku ngemot pangenalan yèn gréja-gréja Protestan wis tumiba lan dadi para putri Katulik. Adventisme Millerit wis nimbali para priya lan wanita supaya metu saka denominasi-denominasi mau, awit tetep ana ing sajroning kono tegesé pati rohani lan pati langgeng. Nabi palsu saka Betel nggambarake sistem agama sing diadegaké ing Betel déning Yerobeam. Iku sawijining sistem sing ngadegaké sawijining gambar tumrap kéwan, lan kéwan sing ditiru iku yaiku kéwan Katulik. Para Protestan terus ngenali dhiriné minangka Protestan, nanging padha uga terus ngugemi dina srengéngé minangka dina pangibadah, kang dadi tandha panguwasa Katulik.
The Protestants claim to be Protestants, though the only definition of Protestant is to protest Rome, and in so doing their profession is an image of the Roman church, for she professes to be a Christian institution, though she has no biblical justification for the claim. Her claim is based upon the empty authority of tradition and custom, which is the same false authority Protestantism employs as they claim to be Protestants. It is the same logic that had blinded Seventh-day Adventists to believe that as Laodiceans, they are still in a secure covenant relationship. It is the same false authority that ancient Israel proclaimed when they stated, “The temple of the Lord, the temple of the Lord are we.”
Para Protestan ngakoni awake dhewe minangka Protestan, sanajan siji-sijiné teges Protestan yaiku nentang Roma; lan kanthi mangkono pangakuané iku dadi gambar pasamuwan Roma, amarga dhèwèké ngakoni awake minangka sawijining lembaga Kristen, sanajan ora nduwèni dhasar Kitab Suci kanggo tuntutan mau. Tuntutané iku didhasaraké marang wewenang kosong saka tradhisi lan adat, yaiku wewenang palsu sing padha karo sing dienggo Protestantisme nalika padha ngakoni awake minangka Protestan. Iki uga logika sing padha kang wis mbutakaké wong-wong Advent Hari Ketujuh supaya pracaya manawa minangka umat Laodikia, wong-wong mau isih ana ing sesambetan prajanjian sing aman. Iki uga wewenang palsu sing padha kang diproklamasèkaké déning Israel kuna nalika padha ngandika, “Padalemané Pangéran, padalemané Pangéran iku kita.”
“The warning was not heeded by the Jewish people. They forgot God, and lost sight of their high privilege as His representatives. The blessings they had received brought no blessing to the world. All their advantages were appropriated for their own glorification. They robbed God of the service He required of them, and they robbed their fellow men of religious guidance and a holy example. Like the inhabitants of the antediluvian world, they followed out every imagination of their evil hearts. Thus they made sacred things appear a farce, saying, ‘The temple of the Lord, the temple of the Lord, are these’ (Jeremiah 7:4), while at the same time they were misrepresenting God’s character, dishonoring His name, and polluting His sanctuary.
“Pepeling iku ora digatekaké déning bangsa Yahudi. Wong-wong mau lali marang Allah, lan kelangan pamrayoga marang kaluhuran hak istiméwa kang diparingaké marang wong-wong mau minangka wakil-wakilé Panjenengané. Berkahan-berkahan kang wus padha tampa ora nggawa berkah tumrap jagad. Kabèh kaluwihané padha dienggo kanggo ngluhuraké awaké dhéwé. Wong-wong mau ngrampas saka Allah pangibadah kang dituntut saka wong-wong mau, lan ngrampas saka sesamanungsa tuntunan agama sarta tuladha kang suci. Kaya para pedununging jagad sadurungé banjir, wong-wong mau ngetutaké saben gegayuhaning ati ala. Mangkono wong-wong mau ndadèkaké prakara-prakara suci katon kaya guyonan kosong, kanthi kandha, ‘Pedalemané Pangéran, pedalemané Pangéran, iki’ (Yeremia 7:4), nalika ing wektu kang padha wong-wong mau malah nyalahi pratélaning wataké Allah, ngrèmèhaké asmané, lan ngrèmèkaké padaleman suci-Né.
“The husbandmen who had been placed in charge of the Lord’s vineyard were untrue to their trust. The priests and teachers were not faithful instructors of the people. They did not keep before them the goodness and mercy of God and His claim to their love and service. These husbandmen sought their own glory. They desired to appropriate the fruits of the vineyard. It was their study to attract attention and homage to themselves.” Christ’s Object Lessons, 292.
“Para panggarap kebon anggur sing wis dipasang kanggo ngreksa lan ngurus pakebonan anggure Gusti, ora setya marang kapitadosan sing dipasrahake marang dheweke. Para imam lan para guru ora dadi pamulang kang setya tumrap umat. Wong-wong mau ora tansah nancepake ana ing ngarepe wong-wong iku kabecikan lan sih-kadarmane Allah sarta tuntutane supaya padha tresna lan ngabekti marang Panjenengane. Para panggarap iki ngupaya kamulyane dhewe. Wong-wong mau kepéngin ngrebut woh-wohan saka pakebonan anggur iku. Sing dadi gegayuhane yaiku narik kawigatèn lan pakurmatan marang awake dhewe.” Christ’s Object Lessons, 292.
In 1863 the movement of the Millerites ended, but it had ceased to be a movement of Philadelphians in 1856. The rejection of the message of Moses (the “seven times”), that was presented by Elijah (William Miller) was rejected, and the rejection was based upon the methodology of the lying prophet of Bethel. 1863 was the end of sixty-five years that had began in 1798, and was the end of the prophecy of Isaiah chapter seven.
Ing taun 1863, gerakan kaum Millerit pungkasané rampung, nanging gerakan iku wis ora dadi gerakan wong-wong Filadelfia wiwit taun 1856. Pamedharing piwulang Musa (“pitung wektu”), kang diprawartakaké déning Élia (William Miller), ditampik, lan panampikan iku adhedhasar metodologi nabi goroh saka Betel. Taun 1863 iku dadi pungkasané wektu suwéné nem puluh lima taun sing diwiwiti ing taun 1798, lan uga dadi pungkasané ramalan ing kitab Yésaya pasal pitu.
And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, that Rezin the king of Syria, and Pekah the son of Remaliah, king of Israel, went up toward Jerusalem to war against it, but could not prevail against it. And it was told the house of David, saying, Syria is confederate with Ephraim. And his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind. Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field; And say unto him, Take heed, and be quiet; fear not, neither be fainthearted for the two tails of these smoking firebrands, for the fierce anger of Rezin with Syria, and of the son of Remaliah. Because Syria, Ephraim, and the son of Remaliah, have taken evil counsel against thee, saying, Let us go up against Judah, and vex it, and let us make a breach therein for us, and set a king in the midst of it, even the son of Tabeal: Thus saith the Lord God, It shall not stand, neither shall it come to pass. For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:1–9.
Lan kadadéan ana ing jamané Ahaz, putrané Yotam, putuné Uzia, raja Yehuda, yèn Rezin, raja Siria, lan Pekah, putrané Remalya, raja Israèl, maju nglawan Yerusalèm kanggo perang nglawan kutha iku, nanging ora bisa ngalahaké. Banjur kaparingan kabar marang brayaté Dawud, mangkéné: “Siria wis sekuthu karo Éfraim.” Mulané atiné gonjang-ganjing, semono uga atiné bangsane, kaya wit-witan ing alas kang kegoyang déning angin. Banjur Pangéran ngandika marang Yesaya: “Metua saiki sowan nemoni Ahaz, kowé lan Syearyasyub, anakmu, ana ing pucuk saluran blumbang sisih ndhuwur, ing dalan gedhé menyang pategalané tukang ngumbah; lan kandhaa marang dhèwèké: Aja lali waspada, lan tetepa tentrem; aja wedi, lan aja ciut atimu merga saka loro pucuk geni kang kumelun iki, merga bebenduné Rezin karo Siria lan putrané Remalya kang murub. Awit Siria, Éfraim, lan putrané Remalya wis ngrembug piala marang kowé, pangucapé: Ayo padha maju nglawan Yehuda, lan gawe gègèr ing kono, lan ayo padha mbobol iku kanggo awaké dhéwé, lan ngangkat raja ana ing tengahé, yaiku putrané Tabeal.” Mangkéné pangandikané Gusti Allah: “Iku ora bakal tetep lestari, lan iku ora bakal kelakon. Awit sirahé Siria iku Damsyik, lan sirahé Damsyik iku Rezin; lan sajroning sawidak lima taun Éfraim bakal diremuk, nganti ora dadi bangsa manèh. Lan sirahé Éfraim iku Samaria, lan sirahé Samaria iku putrané Remalya. Yèn kowé padha ora pracaya, satemené kowé ora bakal dikukuhaké.” Yesaya 7:1–9.
The sixty-five-year prophecy of verse eight, identifies that “within” the period of sixty-five years the northern kingdom of the ten tribes would be taken into captivity. The vision was recorded in the year 742 BC, and nineteen years later in 723 BC, Ephraim was scattered and taken into captivity by the Assyrians. In 677 BC, at the end of the sixty-five years king Manasseh was captured and carried into Babylon. The starting point in 742 BC, marks a civil war between the northern kingdom and the southern kingdoms of Israel, just as 1863, marks the very center of the Civil War in the United States between the North and South. The prophecy was proclaimed by Isaiah in the literal glorious land (Judah), and the prophecy of 1863 was fulfilled in the spiritual glorious land (the United States).
Ramalan sewidak lima taun ing ayat kaping wolu nuduhaké manawa “ing sajroning” wektu sewidak lima taun iku karajan lor kang dumadi saka sepuluh taler bakal digawa menyang pangawulan. Wahyu iku dicathet ing taun 742 SM, lan sangang welas taun sawisé iku, ing taun 723 SM, Efraim kasebar lan digawa menyang pangawulan déning bangsa Asyur. Ing taun 677 SM, ing pungkasané sewidak lima taun mau, raja Manasyé katangkep lan digawa menyang Babil. Titik wiwitan ing taun 742 SM nandhani ana perang sadulur antarané karajan lor lan karajan kidul Israèl, kaya déné taun 1863 nandhani pas ing tengah-tengahé Perang Sadulur ing Amérika Sarékat antarané Lor lan Kidul. Ramalan iku diumumaké déning Yésaya ing tanah kamulyan kang harfiah (Yéhuda), lan ramalan taun 1863 kawujud ing tanah kamulyan rohani (Amérika Sarékat).
There are three waymarks within the sixty-five-year prophecy. The civil war of 742 BC, is followed in nineteen years by the scattering of the northern kingdom, in 723 BC. At the end of the sixty-five years the southern kingdom was scattered. The prophecy, including its beginning and ending, represents both “indignations” of God against the northern and southern kingdoms, and those two indignations are preceded by nineteen years at their starting points, and then followed by another nineteen years that follow their fulfillments.
Ana telung panandha wektu sajroning wangsit sewidak lima taun iku. Peperangan sipil ing taun 742 SM, katutugaké sangang welas taun sawisé kuwi déning buyaring karajan lor, ing taun 723 SM. Ing pungkasaning sewidak lima taun iku karajan kidul kabuyaraké. Wangsit iku, kalebu wiwitan lan pungkasané, nggambaraké kaloro “bebendu” Gusti Allah marang karajan lor lan karajan kidul, lan kaloro bebendu iku didhisiki déning sangang welas taun ing titik wiwitané, banjur katutugaké déning sangang welas taun manèh sawisé kayektèné kaleksanan.
The entire chiastic structure identifies a period of civil war between north and south that marks the beginning and ending. In the midst of the beginning and ending the two antagonists of the civil war were both carried into slavery, and in the sixty-five years that they are gathered out of their mutually scattered condition of slavery into one nation, they arrive at 1863, which is the date of the Emancipation Proclamation that freed the slaves. The prophecy of a civil war in literal Judah concludes at the civil war in spiritual Judah, for Jesus always illustrates the end of a thing, with the beginning of a thing, for He is Alpha and Omega.
Sakabèhé struktur kiastik punika nandhakaké sawijining mangsa perang sadulur antarané lor lan kidul sing maringi tandha wiwitan lan pungkasan. Ing tengahing wiwitan lan pungkasan punika, loro pihak sing silih nentang ing perang sadulur mau padha kabeta menyang pambudakan, lan sajroning suwidak lima taun nalika wong-wong mau kagayuh metu saka kaanané pambudakan sing buyar lan sumebar sacara silih kapisah menyang sawijining bangsa, wong-wong mau tekan taun 1863, yaiku tanggal Proklamasi Emansipasi sing mbébasaké para batur-tukon. Wangsit ngenani perang sadulur ing Yehuda kang harfiah dipun rampungi ing perang sadulur ing Yehuda rohani, awit Gusti Yesus tansah nglambangaké pungkasaning sawijining prakara kanthi wiwitaning sawijining prakara, amarga Panjenengané punika Alfa lan Omega.
The history of 1863 was represented by the history of 742 BC, when the prophet Isaiah, along with his son, delivered a message to the wicked king of Judah (Ahaz). 742 BC in the passage is represented by the testimony of king Ahaz, who was king of Judah and who had shut down God’s sanctuary service and had his high priest erect a model of a Syrian temple in the very precincts of God’s earthly sanctuary.
Sajarah taun 1863 diprayogakaké déning sajarah taun 742 SM, nalika nabi Yesaya, bebarengan karo putrané, ngaturaké sawijining pesen marang ratu Yéhuda kang ala (Ahaz). Taun 742 SM ing pethikan iku diprayogakaké déning paseksené ratu Ahaz, yaiku ratu Yéhuda, kang wis nutup palayanan pasucèné Allah lan ndadèkaké imam agungé ngedegaké sawijining tiron padaleman pasucèn Siria ana ing sajroning pekarangan pasucèn kadonyan kagungané Allah piyambak.
In the history of wicked king Ahaz (marked as 742 BC by the prophecy of Isaiah), the leader of Jerusalem introduced the worship of paganism (Catholicism) into God’s church, just as Laodicean Adventism returned to the methodology of apostate Protestantism to discard the message of Moses that had been delivered by Elijah. In 742 BC, Isaiah confronted the wicked king of Judah at the end of the conduit of the upper pool, by the fuller’s field, and he brought his son with him when he did. His son’s name was a sign, and when the prophet from Judah confronted king Jeroboam, he also gave him a sign.
Ing sajarah ratu ala Ahaz (kang dipunwastani taun 742 SM déning wangsitipun Yesaya), pamimpin Yerusalem nglebetaken pangibadah kapir (Katulik) dhateng pasamuwanipun Gusti Allah, kados dene Adventisme Laodikia wangsul dhateng metodologi Protestanisme murtad kanggé mbucal pesenipun Musa ingkang sampun kaparingaken lumantar Élia. Ing taun 742 SM, Yesaya ngadhepi ratu ala Yéhuda ing pungkasaning talang kolam inggil, ing sacedhakipun pategalanipun tukang ngumbah, lan piyambakipun nggawa putranipun bebarengan nalika nindakaken punika. Asmanipun putranipun punika dados pratandha, lan nalika nabi saking Yéhuda ngadhepi ratu Yerobeam, piyambakipun ugi maringi pratandha dhateng piyambakipun.
Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:18.
Lah, aku lan anak-anak kang wis diparingaké déning Pangéran marang aku, iku dadi pratandha lan kaélokan ana ing Israèl saka Pangéraning sarwa dumadi, kang ngasta panguwasa ana ing gunung Sion. Yesaya 8:18.
The name of Isaiah’s son “Shearjashub,” means “a remnant shall return.” Those that “return” who make up the remnant, are those who wait for the Lord during the tarrying time.
Jeneng putrané Yesaya, “Shearjashub,” tegesé “sawijining turah bakal bali.” Wong-wong sing “bali” lan dadi turah iku, yaiku wong-wong sing ngentèni Gusti sajroning mangsa kalambatan.
And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:17, 18.
Lan aku bakal ngenteni marang Sang Yehuwah, kang ndhelikake pasuryane saka kulawargane Yakub, lan aku bakal ngarep-arep marang Panjenengane. Lah, aku lan anak-anak kang wus diparingake dening Sang Yehuwah marang aku, padha dadi pratandha lan kaelokan ing Israel saka Sang Yehuwah Gustine sarwa tumitah, kang lenggah ana ing gunung Sion. Yesaya 8:17, 18.
When Isaiah interacts with wicked king Ahaz in 742 BC, he represents those who have “waited,” for all the prophets are speaking of the last days, and those who “wait” in the last days are those who have suffered the first disappointment. Jeremiah thought God had lied, and withheld the rain, and Isaiah thinks God has hidden “his face from the house of Jacob,” but Isaiah determines that he will wait, and look for the Lord, which represents the “wise” during the tarrying time of the vision. Those that did return and separate the precious from the vile, who were to become God’s mouthpiece were sealed, and therefore contrasted with those who receive the mark of the beast.
Nalika Yesaya sesrawungan karo raja ala Ahaz ing taun 742 SM, dheweke makili wong-wong kang wis “ngentosi,” amarga sakehing para nabi padha ngandika bab dina-dina wekasan, lan wong-wong kang “ngentosi” ing dina-dina wekasan iku wong-wong kang wus nandhang kuciwa kang kapisan. Yeremia ngira yen Gusti Allah wus ngapusi lan nahan udan, lan Yesaya ngira yen Gusti Allah wus ndhelikake “rai-Né saka brayat Yakub,” nanging Yesaya netepake yen dheweke bakal ngentosi lan nggolèki Pangéran, kang makili wong-wong “wicaksana” sajrone mangsa tundhané wahyu. Wong-wong kang pancèn bali lan misahake kang aji saka kang asor, kang bakal dadi tutuking Allah, iku dipatèni nganggo meterai, lan marga saka iku dipadhakake béda karo wong-wong kang nampani tandhané kéwan galak.
And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. Isaiah 8:16–20.
Lan akèh ing antarané wong-wong mau bakal kesandhung, lan tiba, lan remuk, lan kejiret, lan katangkep. Iketen pepenget iku, segelena angger-angger ana ing antarané para sakabat-Ku. Lan aku bakal ngentèni Pangéran, kang ndhelikaké raosé saka brayaté Yakub, lan aku bakal ngarep-arep marang Panjenengané. Lah, aku lan anak-anak kang diparingaké déning Pangéran marang aku iki dadi pratandha lan kaélokan ana ing Israèl saka Pangéraning sarwa tumitah, kang lenggah ana ing Gunung Sion. Lan manawa wong-wong mau padha kandha marang kowé, Padha nyuwuna pitutur marang wong-wong kang duwe roh kenalan, lan marang para juru tenung kang ngisik-isik lan kumecap lirih: apa ora pantes manawa sawijining bangsa nyuwun marang Gustiné Allahé? apa wong urip kudu nyuwun marang wong mati? Marang angger-angger lan marang pepenget: manawa wong-wong mau ora ngandika manut karo pangandika iki, iku amarga ora ana pepadhang ing antarané wong-wong mau. Yesaya 8:16–20.
We will continue this study in the next article.
Kita badhé nerusaké panaliten punika wonten ing artikel salajengipun.
“These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.
“Iki dudu tembunge Sister White, nanging tembunge Gusti, lan utusane Panjenengane wis maringake iku marang aku supaya dakparingake marang kowe. Gusti Allah nyeluk kowe supaya aja maneh makarya kanthi ancas kang nalisir karo Panjenengane. Akeh piwulang kang diparingake ngenani wong-wong kang ngakoni awake wong Kristen, nanging sajatine padha ngetokaké sipat-sipate Iblis, lan kanthi roh, tembung, lan tumindak, padha ngalang-alangi majuning kayekten, sarta temenan padha ngetutaké dalan kang dituntun déning Iblis. Ing kandelé atiné, padha ngrebut panguwasa kang babar pisan dudu kagungané, lan kang ora pantes ditindakaké déning wong-wong mau. Pangandikané Sang Guru Agung, ‘Aku bakal mbalèkaké, mbalèkaké, mbalèkaké.’ Wong-wong ing Battle Creek padha kandha, ‘Padalemané Pangéran, padalemané Pangéran iki kita,’ nanging padha migunakaké geni lumrah. Atiné padha ora dilunakké lan ora ditundhukké déning sih-rahmaté Gusti Allah.” Manuscript Releases, volume 13, 222.