It is an acceptable biblical understanding to identify the prophet Ezekiel as thirty years old in his opening verses.
Iku minangka sawijining pangerten Alkitabiah sing kena ditampani manawa nabi Yehezkiel nalika ayat-ayat pambukané yuswané telung puluh taun.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity, The word of the Lord came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the Lord was there upon him. Ezekiel 1:1–3.
Lan kelakon ing taun kang katelu puluh, ing sasi kaping papat, ing tanggal kaping lima sasi iku, nalika aku ana ing satengahing para tawanan ana ing pinggir kali Kebar, langit kabikak, lan aku weruh wahyu-wahyuning Allah. Ing tanggal kaping lima sasi iku, yaiku taun kaping lima saka panawané ratu Yoyakhin, pangandikané Pangeran rawuh kanthi cetha marang Yéhezkièl, imam, putrané Buzi, ing tanahé wong Kasdim ana ing pinggir kali Kebar; lan astaé Pangeran ana ing kono tumrap dhèwèké. Ezekiel 1:1–3.
Some believe “the thirtieth year” is based upon a specific jubilee cycle, which began with king Josiah and ended with verse one of chapter forty.
Ana sing pracaya bilih “taun kaping telung puluh” iku adhedhasar sawijining siklus yobel tartamtu, kang diwiwiti déning Sang Prabu Yosia lan dipungkasi ing ayat siji bab patang puluh.
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.
Ing taun kaping rong puluh lima saka panangkaran kita, ing wiwitaning taun, ing tanggal kaping sapuluh sasi iku, ing taun kaping patbelas sawisé kutha iku katempuh, ing dina iku uga astaing Pangéran tumeka ing atasku, lan ngirid aku menyang kana. Hezekiel 40:1.
Biblical chronologists date verse one of chapter forty as either April 28 or October 22, 573 BC. All the prophets identify the latter days, so the fall date of October 22, 573 BC is the omega date of a line that began fifty years prior in what is called “Josiah’s Great Passover” on May 5, 622 BC.
Para ahli kronologi Kitab Suci netepaké yèn ayat kapisan saka pasal patang puluh iku dumadi ing tanggal 28 April utawa 22 Oktober 573 SM. Kabèh para nabi nandhani dina-dina pungkasan, mula tanggal tumibane, yaiku 22 Oktober 573 SM, iku dadi tanggal omega saka sawijining garis wektu sing diwiwiti sèket taun sadurungé ing apa kang sinebut “Paskah Agungipun Yosia” ing tanggal 5 Mei 622 SM.
The number thirty is a symbol of the priests who were to be thirty years old when they began to serve. Whether verse one through three of Ezekiel one, is identifying Ezekiel’s age as thirty, or simply as a symbol of a priest he would also be represented as thirty years old. If the thirty years of verse one is as others believe; representing the thirtieth year since Josiah’s Great Passover in 622 BC, the prophetic implications are still the same.
Cacah telung puluh iku minangka pralambang para imam, kang kudu wus umur telung puluh taun nalika wiwit nglakoni pangibadah. Apa ayat siji nganti telu saka Yehezkiel pasal siji iku negesake umur Yehezkiel telung puluh taun, utawa mung minangka pralambang sawijining imam, panjenengane uga bakal kapratelakake minangka kang umur telung puluh taun. Manawa telung puluh taun ing ayat siji iku, kaya dene pracayae wong liya, makili taun kaping telung puluh wiwit Paskah Agungé Yosia ing taun 622 SM, teges-teges kenabiané isih padha bae.
Josiah means “foundation,” and his Great Passover began a jubilee period that ended on October 22 on the Day of Atonement 573 BC. The “jubilee line” from Josiah to October 22 aligns with the history of 1840 to 1844. The foundations of 1840 were represented by king Josiah and also by Josiah Litch. October 22 was represented by the horn of the jubilee trumpet being sounded along with the horn of the Day of Atonement.
Yosia tegesé “pondhasi,” lan Paskah Agungé miwiti sawijining mangsa yobel sing rampung ing tanggal 22 Oktober ing Dina Pangruwating Dosa taun 573 SM. “Garis yobel” saka Yosia nganti 22 Oktober selaras karo sajarah taun 1840 nganti 1844. Pondhasi taun 1840 dipralambangaké déning raja Yosia lan uga déning Josiah Litch. Tanggal 22 Oktober dipralambangaké déning sunguné slomprèt yobel kang diunekaké bebarengan karo sunguné Dina Pangruwating Dosa.
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.
Lan sira ngétung pitung sabat taun kanggo awakmu, ping pitu kaping pitu taun; lan mangsa saka pitung sabat taun iku bakal dadi kanggo awakmu patang puluh sanga taun. Banjur sira kudu ndadèkaké kalasangka yobel muni ing dina kaping sepuluh sasi kapitu; ing dina panebusan kowé padha kudu ndadèkaké kalasangka iku muni ing saindenging tanahmu. Leviticus 25:8, 9.
Ezekiel is set within the Jubilee line from king Josiah to October 22, a line that represents Revelation ten’s first and second angels from 1840 unto 1844. Ezekiel represents the Millerites of the first and second angels and the one hundred and forty-four thousand of the third angel. Ezekiel represents the priesthood of the one hundred and forty-four thousand, but his primary prophetic attribute is that he is a prophet.
Yehezkiel dipapanaké ana ing garis Yobel wiwit raja Yosia nganti 22 Oktober, sawijining garis sing makili malaékat kapisan lan kapindho ing Wahyu sepuluh wiwit taun 1840 nganti 1844. Yehezkiel makili golongan Millerit saka malaékat kapisan lan kapindho, sarta satus patang puluh papat ewu saka malaékat katelu. Yehezkiel makili imamé satus patang puluh papat ewu, nanging sipat kenabiané kang utama yaiku yèn dhèwèké iku nabi.
Prophet, Priest and King
Nabi, Imam, lan Raja
There are three biblical characters that began to serve when thirty years of age. Along with Ezekiel were David and Joseph. Because they all began to serve at the age of thirty, they are all priests. David is a symbol of the king, Joseph is the priest and Ezekiel is the prophet in the threefold kingdom of glory that consists of a prophet, a priest and a king.
Ana telung tokoh Kitab Suci kang wiwit ngladèni nalika yuswané telung puluh taun. Saliyane Ézékiel, ana Dawud lan Yusuf. Amarga kabèh padha wiwit ngladèni nalika umur telung puluh taun, kabèh iku imam. Dawud iku pralambang ratu, Yusuf iku imam, lan Ézékiel iku nabi ana ing karajan kamulyan rangkep telu kang dumadi saka nabi, imam, lan ratu.
However we might apply the prophet Ezekiel as a symbol, he is a priest, and when applied in the line of the jubilee from Josiah to October 22, Ezekiel is a priest who would represent a priest in the sealing time of the one hundred and forty-four thousand as typified by the history of 1840 to 1844 and king Josiah to October 22, 573 BC.
Nanging, sanadyan kita bisa ngetrapaké nabi Yehezkiel minangka sawijining pralambang, dhèwèké iku imam; lan manawa ditrapaké ing garis yobel wiwit saka Yosia nganti 22 Oktober, Yehezkiel iku imam sing bakal nglambangaké sawijining imam ing wektu panyegelané wong satus patang puluh papat èwu, kaya dene dipralambangaké déning sajarah taun 1840 nganti 1844 lan raja Yosia nganti 22 Oktober, 573 SM.
Twenty-two
Rong puluh loro
The Bible is clear that Ezekiel ministered for twenty-two years. “Twenty-two” is a symbol of the one hundred and forty-four thousand who are the ensign of Divinity combined with humanity. In the history represented by Josiah’s Passover unto chapter forty’s October 22’s Jubilee celebration, Josiah’s Passover typified the work of Josiah Litch in 1838 and 1840. That work was setting forth the time prophecies of the first and second woes. It can now be seen that the prophecy of the first and second woes is much larger than the pioneers recognized.
Kitab Suci cetha bilih Yéhezkiel nglampahi paladosanipun salaminipun kalih dasa kalih taun. “Kalih dasa kalih” punika pralambang saking saratus patang dasa sekawan ewu, ingkang dados panji-panji Kaswargan kaiket kaliyan kamanungsan. Ing sajarah ingkang kaajangaken wiwit saking Paskahipun Yosia dumugi bab patang dasa, yaiku pahargyan Yobel tanggal 22 Oktober, Paskahipun Yosia mratandhani pakaryanipun Josiah Litch ing taun 1838 lan 1840. Pakaryan punika nedahaken ramalan-ramalan wekdal bab bilai kapisan lan bilai kaping kalih. Saiki saged katingal bilih ramalan bab bilai kapisan lan bilai kaping kalih punika langkung ageng tinimbang ingkang dipunmangertosi déning para perintis.
Ezekiel as a biblical prophet identifies more specific dates in his writings than any other biblical author.
Yézkiel, minangka nabi Kitab Suci, nyebutaké tanggal-tanggal sing luwih mligi ing tulisan-tulisané tinimbang panulis Kitab Suci liyané.
Ezekiel is the omega of the day equaling a year in Bible prophecy. In the book of Numbers, the alpha mention of the day year principle is represented at the first rebellion at Kadesh that brought about forty years of wandering in the wilderness. The last, or omega rebellion is being represented by Ezekiel in chapter four as Jerusalem is destroyed.
Yézkiel punika omega saking paugeran sedinten sami kaliyan setaun wonten ing ramalan Kitab Suci. Wonten ing Kitab Wilangan, sebutan alfa saking paugeran dinten-setaun dipunwujudaken wonten ing pambrontakan ingkang kapisan wonten ing Kades, ingkang nyebabaken patang dasa taun nglambrang wonten ing ara-ara samun. Pambrontakan ingkang pungkasan, utawi omega, dipunlambangaken déning Yézkiel wonten ing pasal sekawan nalika Yérusalèm dipunrémuk.
Alpha
Alfa
After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. Numbers 14:34, 35.
Miturut cacahe dina nalika sira padha nliti tanah iku, yaiku patang puluh dina, saben dina kanggo setaun, sira bakal nanggung kaluputanira, yaiku patang puluh taun, lan sira bakal mangerti pepisahaning prasetyanku. Aku, Pangéran, wus ngandika; temenan Aku bakal nindakaké iku marang sakehé pasamuwan ala iki, kang padha nglumpuk bebarengan nglawan Aku: ana ing ara-ara samun iki wong-wong mau bakal tumpes, lan ana ing kana wong-wong mau bakal mati. Wilangan 14:34, 35.
Omega
Omega
Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. Ezekiel 4:4–7.
Sira uga turua ing lambung kiwa, lan tanggungena pialané kulawarga Israèl ana ing kono; manut cacahing dina anggonmu turu ing kono, sira bakal nanggung pialané. Awit Aku wus numpangsaraké marang sira taun-tauning pialané, manut cacahing dina, telung atus sangang puluh dina; mangkono sira bakal nanggung pialané kulawarga Israèl. Lan manawa sira wus ngrampungi iku, turua maneh ing lambung tengen, lan sira bakal nanggung pialané kulawarga Yéhuda patang puluh dina; saben dina Dakanggep setaun tumrap sira. Mulane, sira kudu ngadhep marang pangepungan Yérusalèm, lan lengenira kudu kabukak, lan sira kudu medhar wangsit nglawan kutha iku. Yehezkiel 4:4–7.
Kadesh and Jerusalem’s destruction represent the alpha and omega rebellion representing the day for a year principle. The “day for a year principle” was the primary rule of the Millerite's and in the history of 1840 to 1844, as typified in the Jubilee line of king Josiah unto October 22. Ezekiel sets forth more dates than any other prophet. Within the dating of Ezekiel, the line of the Jubilee is identified, tying Ezekiel’s witness directly into the history of the first and second angels, and thereafter the history of the third angel.
Kadesh lan karusakané Yérusalèm makili pambrontakan alfa lan omega, minangka pralambang prinsip sadina kanggo setaun. “Prinsip sadina kanggo setaun” iku dadi paugeran utama tumrap para Millerite lan ing sajarah taun 1840 nganti 1844, kaya kang dipralambangaké ana ing garis Yobel wiwit raja Yosia nganti 22 Oktober. Yéhezkièl ngaturaké tanggal luwih akèh tinimbang nabi liyané. Ing sajroning pananggalan Yéhezkièl, garis Yobel iku kaidentifikasi, kang ngiket paseksèné Yéhezkièl kanthi langsung marang sajarahing malaékat kapisan lan kapindho, lan sawisé iku sajarahing malaékat katelu.
Along with the “Jubilee line” Ezekiel lies on his side for three hundred and ninety days, then on his other side for forty days. “Four hundred and thirty” is a symbol of the old and new covenants, for Abram’s covenant promise of four hundred years of captivity in Egypt found the second witness of thirty years with the apostle Paul. Together Abram, (later Abraham) of ‘the old’ and Saul, (later Paul) of ‘the new’ combined their witnesses to establish four hundred and thirty years as a symbol of the everlasting covenant. “Three hundred and ninety days” “shalt thou bear the iniquity of the house of Israel.” “And” “thou shalt bear the iniquity of the house of Judah forty days.” Together the right side and the left side equal Abram and Paul.
Sajeroning “garis Yobel” Ékiel mapan ing sisihe sajroning telung atus sanga puluh dina, banjur ing sisi liyané sajroning patang puluh dina. “Papat atus telung puluh” iku pralambang prajanjian lawas lan anyar, awit janji prajanjian marang Abram ngenani patang atus taun panawanan ing Mesir oleh paseksi kapindho yaiku telung puluh taun lumantar rasul Paulus. Bareng Abram, (mengko Abraham) saka ‘kang lawas’ lan Saul, (mengko Paulus) saka ‘kang anyar’ nggabungaké paseksiné kanggo netepaké patang atus telung puluh taun minangka pralambang prajanjian langgeng. “Telung atus sanga puluh dina” “sira bakal nanggung pialaning brayat Israèl.” “Lan” “sira bakal nanggung pialaning brayat Yehuda patang puluh dina.” Bareng, sisi tengen lan sisi kiwa padha karo Abram lan Paulus.
The covenant was always based upon obedience or disobedience—life or death. The year day principle in Millerite history was a life or death issue, and the history was announced by the first angel as the everlasting gospel. The “gospel” is a life or death issue, and the life or death testing issue of Millerite history was set within the context of the principle of a day equating to a year. The prediction that empowered the message of the first angel was the three hundred ninety-one years and fifteen days prophecy of the second woe. Within the three hundred and ninety days that Ezekiel laid upon his left side is an illustration of the three hundred and ninety-one years and fifteen days time prophecy of the second woe. It requires prophetic discernment to rightly divide the prophecy, but it is nothing less than the continuing work of the Lion of the tribe of Judah unsealing the message of the midnight cry.
Prajanjian iku tansah dhedhasar marang katresnaning manut utawa ora manut—urip utawa pati. Prinsip setaun kanggo sedina sajroning sajarah kaum Millerit iku dadi prakara urip utawa pati, lan sajarah iku diumumaké déning malaekat kang kapisan minangka Injil langgeng. “Injil” iku prakara urip utawa pati, lan prakara panggawé pangujian urip utawa pati ing sajarah kaum Millerit ditetepaké ana ing sajroning konteks prinsip yèn sedina padha karo setaun. Ramalan kang maringi daya marang pawarta malaekat kang kapisan iku yaiku ramalan telung atus sangang puluh siji taun lan limalas dina bab bilai kang kapindho. Ing sajroning telung atus sangang puluh dina nalika Yehezkiel sareh ana ing sisih kiwa, ana sawijining gambaran tumrap ramalan wektu telung atus sangang puluh siji taun lan limalas dina bab bilai kang kapindho. Iki mbutuhaké pangrasa mbedakaké bab-bab kenabian supaya bisa mbagekaké ramalan kanthi bener, nanging iki ora kurang saka pakaryan kang terus lumaku saka Sang Singa saka taler Yehuda kang mbukak segel pawarta panguwuh tengah wengi.
I contend that Ezekiel must be treated as a symbol of the one hundred and forty-four thousand, but primarily as a symbol of the gift of the Spirit of Prophecy, whether represented as a manifestation of a latter-day prophet, or as a manifestation of the covenant people who understand the principle of line upon line methodology.
Kula negesaké bilih Yeheskiel kedah dipunanggep minangka pralambang saking satus patang puluh sekawan ewu, nanging utaminipun minangka pralambang peparing Roh Piweling, manawa dipunwujudaken minangka manifestasi saking nabi ing dinten-dinten wekasan, utawi minangka manifestasi saking umat prajanjian ingkang mangertos asas metodologi larik inggil larik.
I contend that Ezekiel’s light upon the three hundred and ninety-one years and fifteen days prophecy aligns with the dirt brush man casting the jewels into the larger casket.
Aku ngandharake manawa pamedhare Yèheskiel tumrap wangsit telung atus sangang puluh siji taun lan limalas dina iku selaras karo wong panyapu lemah kang nguncalake perhiasan-perhiasan mau menyang pethi kang luwih gedhé.
I contend that the light from Ezekiel is an essential element of the capstone message, when the temple is finished.
Aku mratelakake bilih pepadhang saking Yehezkiel punika minangka unsur ingkang wigati sanget saking pesen watu pucak, nalika Pedaleman Suci sampun katuntaské.
Ezekiel is at October 22 in verse one of chapter forty, and it is there that the vision of the future temple is given to Ezekiel. That temple is the temple of the one hundred and forty-four thousand, of which Ezekiel is a symbol of that number. That group will have passed two tests before they reach the third and litmus test. Ezekiel is portrayed as receiving his light in the temple, and therefore the light he produces as a symbol represents the light that comes when God’s people enter the Most Holy Place in alignment with Daniel chapter ten.
Yehezkiel dumunung ing tanggal 22 Oktober ing ayat kapisan bab patang puluh, lan ing kono wahyu babagan Padaleman Suci ing mangsa ngarep kaparingaké marang Yehezkiel. Padaleman Suci iku ya iku padaleman suciné wong satus patang puluh papat ewu, kang tumrap cacah iku Yehezkiel dadi pralambangé. Golongan iku bakal wis ngliwati rong pacoban sadurungé tekan ing pacoban katelu lan pacoban litmus. Yehezkiel dipratélakaké minangka sing nampani pepadhangé ana ing padaleman suci, lan mulané pepadhang kang diasilaké déning panjenengané minangka pralambang nggambaraké pepadhang kang rawuh nalika umaté Gusti Allah mlebu ing Papan Mahasuci selaras karo Daniel bab sepuluh.
The light of the Revelation of Jesus Christ that is unsealed, is unsealed just before probation closes.
Pepadhanging Wahyu Gusti Yesus Kristus sing kabukak segelé, kabukak pas sadurungé masa kemurahan ditutup.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Lan panjenenganipun ngandika dhateng kula, “Aja nyégel pangandikaning ramalan ing kitab iki, awit wekdalipun sampun caket. Sing ora adil, kareben tetep tumindak ora adil; lan sing najis, kareben tetep najis; lan sing bener, kareben tetep nindakaken kabeneran; lan sing suci, kareben tetep dados suci.” Wahyu 22:10, 11.
The “time is at hand” just before probation closes in verse eleven, and the Revelation of Jesus Christ is therefore unsealed at that time, for “the time is at hand.”
“wektu wis cedhak” sakdurungé mangsa sih-rahmat katutup ing ayat sewelas, lan mulané Wahyu Yesus Kristus kasingkap ing wektu iku, amarga “wektu wis cedhak.”
The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Wahyué Gusti Yesus Kristus, kang diparingaké déning Allah marang Panjenengané, supaya Panjenengané nedahaké marang para abdining Panjenengané prakara-prakara kang enggal bakal kelakon; lan Panjenengané ngutus malaékat-Né lan maringi pratandha lumantar malaékat iku marang abdining Panjenengané, yaiku Yokanan; kang wis mratelakaké paseksi bab pangandikané Allah, lan bab paseksié Gusti Yesus Kristus, sarta bab samubarang kang wus didelengé. Begja wong kang maca, lan wong-wong kang ngrungokaké tembung-tembunging wangsit iki, lan netepi samubarang kang katulis ana ing kono; awit wektuné wis cedhak. Wahyu 1:1–3.
Probation closes for Laodicean Seventh-day Adventism at the Sunday law and Adventism is represented as Jerusalem in chapter nine of Ezekiel. There those who sigh and cry for the abominations done in the land and in the church receive the seal. The sealing takes place when the east winds of Islam are angering the nations, just before probation closes. In Ezekiel chapter eight the four generations of Adventism conclude with the fourth generation being symbolized by the twenty-five leaders bowing to the sun.
Masa pangayoman tumutup tumrap Adventisme Laodikea Advent Dina Kapitu nalika hukum Minggu, lan Adventisme dipralambangaké minangka Yérusalèm ing bab sanga kitab Yéheskiel. Ing kana, wong-wong sing sambat lan nangis amarga sakehing panggawé nistha kang katindakaké ing nagara lan ing pasamuwan nampa segel. Panyegelan kelakon nalika angin saka wetan, yaiku Islam, lagi ndadèkaké bangsa-bangsa nesu, sawatara sadurungé masa pangayoman tumutup. Ing Yéheskiel bab wolu, patang turunan Adventisme dipungkasi kanthi turunan kaping papat dipralambangaké déning wong loro puluh lima pamimpin kang sujud marang srengéngé.
That vision was given symbolically one day before the Sunday law, or just before the close of probation as represented by six, six, six.
Wahyu punika kaparingaken kanthi pralambang satunggal dinten sadèrèngipun hukum Minggu, utawi pas sadèrèngipun nutuping mangsa sih kados ingkang dipralambangaken déning nem, nem, nem.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Ezekiel 8:1–4.
Lan kadadéan ing taun kaping nem, ing sasi kaping nem, ing dina kaping lima sasi iku, nalika aku lenggah ana ing omahku lan para pinituwa Yehuda padha lungguh ana ing ngarepku, tangané Pangéran Allah tumiba ana ing kono marang aku. Aku banjur ndeleng, lah ana sawijining rupa kaya panampakaning geni: saka panampakaning pinggangé tumeka ing ngisor, geni; lan saka pinggangé tumeka ing dhuwur, kaya panampakaning padhang, kaya warna ambar. Panjenengané banjur nguluraké rupa tangan, lan nyekel aku ing rambut sirahku; lan roh ngangkat aku ana ing antarané bumi lan langit, sarta nggawa aku ana ing wahyu-wahyuné Allah menyang Yérusalèm, menyang lawanging gapura njero sing madhep ngalor; ing kana ana papaning reca cemburu, sing njalari cemburu. Lan, lah, kamulyaning Allahé Israèl ana ing kana, miturut wahyu kang wus dakdeleng ana ing tanah warata. Yéhezkièl 8:1–4.
The vision of the sixth year, sixth month and fifth day came just before ‘666,’ a symbol of the Sunday law, when probation closes for Laodicean Adventism. That vision was “according to the vision” Ezekiel “saw in the plain.” The vision he saw in the plain is found earlier, in chapter three.
Panglihatan ing taun kaping nem, sasi kaping nem, lan dina kaping lima iku rawuh pas sadurunge “666,” sawijining pralambang angger-angger Minggu, nalika mangsa sih-rahmat katutup tumrap Adventisme Laodikia. Panglihatan iku ana “miturut panglihatan” sing dipirsani Yèhezkièl “ing tanah rata.” Panglihatan sing dipirsani ana ing tanah rata iku kapacak luwih dhisik, ing pasal telu.
Then I arose, and went forth into the plain: and, behold, the glory of the Lord stood there, as the glory which I saw by the river of Chebar: and I fell on my face. Ezekiel 3:23.
Tumuli aku banjur metu menyang tanah rata; lan lah, kamulyaning Pangeran jumeneng ana ing kono, kaya kamulyan kang dakdeleng ing sacedhake bengawan Kebar; lan aku tumungkul sujud. Ezekiel 3:23.
The vision of the “plain”, which was the vision of the sixth year, sixth month and fifth day was the vision Ezekiel had seen earlier at the river of Chebar.
Paningal bab “dataran”, yaiku paningal ing taun kaping nem, sasi kaping nem, lan dina kaping lima, iku paningal sing sadurungé wus dideleng déning Yéhezkièl ana ing pinggir kali Kebar.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.
Ing taun katelu puluh, ing sasi kaping papat, ing dina kaping lima sasi iku, nalika aku ana ing antarané para tawanan ing pinggir kali Kebar, langit kabukak, lan aku weruh wahyu-wahyu saka Allah. Yehezkiel 1:1.
The “visions of God” which Ezekiel “saw,” by the river of Chebar, was the vision of the plain, which was also the vision of Ezekiel chapter eight through eleven. Those visions were presented in the context of Ezekiel looking into the sanctuary, which is where the "marah" looking glass vision of chapter ten is accomplished. Ezekiel represents those who partake of the prophetic light radiating from the Most Holy Place as the Revelation of Jesus Christ is brought forth just before the close of probation.
“Sesanti-sesanti Allah” kang “katon” déning Yéhezkiel ana ing sacedhaké kali Kebar iku yaiku sesanti ing tanah rata, kang uga dadi sesanti ing Yéhezkiel bab wolu nganti sewelas. Sesanti-sesanti mau kawedharaké ing sajroning konteks nalika Yéhezkiel nyawang menyang panggonan suci, yaiku papan ing ngendi sesanti kaca tingal “marah” ing bab sepuluh kaleksanan. Yéhezkiel nglambangaké wong-wong kang mèlu nampa pepadhang kenabian kang sumunar saka Papan Mahasuci nalika Wahyu Yesus Kristus dipratelakaké sakdurungé panutupaning mangsa kasempatan sih-rahmat.
When we identify king Josiah’s Jubilee line that begins with Passover and ends on October 22, we are identifying the symbol of the Spring feasts and the Fall feasts as set forth in Leviticus twenty-three. There the spring and fall feasts are set forth with twenty-two verses each, just as Ezekiel’s ministry was for twenty-two years. Aligning Ezekiel in the thirtieth year of the Jubilee line allows Ezekiel’s birth to align with Josiah’s revival. If he was thirty years old in the thirtieth year of the Jubilee cycle, then Ezekiel would be born at Josiah’s reformation.
Nalika kita ngenali garis Yobel raja Yosia sing diwiwiti karo Paskah lan rampung ing tanggal 22 Oktober, kita lagi ngenali pralambang riyaya-riyaya Mangsa Semi lan riyaya-riyaya Mangsa Gugur kaya dene katetepake ing Imamat selikur telu. Ing kono riyaya-riyaya mangsa semi lan mangsa gugur katetepake kanthi saben-saben rong puluh loro ayat, padha kaya anggoné paladosan Yéheskèl lumaku sajroning rong puluh loro taun. Nyalarasake Yéheskèl ing taun kaping telung puluh saka garis Yobel ndadekake lairé Yéheskèl selaras karo kabangunané Yosia. Manawa dheweke yuswa telung puluh taun ing taun kaping telung puluh saka siklus Yobel, mula Yéheskèl bakal lair nalika reformasiné Yosia.
Ezekiel is a symbol of those who by faith enter into the Most Holy Place. Once there they see the wheels within the wheels representing the complex play of human interactions. As with John in Revelation chapter ten, Ezekiel represents the Millerites, but more directly the one hundred and forty-four thousand. His parallel three-hundred-ninety-one-years and fifteen-days time prophecy illustrates the final judgment of Laodicean Adventism with the destruction of Jerusalem, and it includes the enigma of thirty-eight and forty.
Yehezkiel iku pralambang tumrap wong-wong sing lumantar pracaya mlebet ing Papan Kang Mahasuci. Sawisé ana ing kono, padha ndeleng rodha ing sajroning rodha, kang nggambarake reroncèné interaksi manungsa kang ruwet. Kaya dene Yokanan ing Wahyu pasal sepuluh, Yehezkiel nggambarake golongan Millerit, nanging luwih langsung tumrap wong satus patang puluh papat èwu. Ramalan wektuné kang sejajar, telung atus sangang puluh siji taun lan limalas dina, njlentrehake paukuman pungkasan tumrap Adventisme Laodikia bebarengan karo karusakané Yerusalem, lan iku nyakup têka-têki telung puluh wolu lan patang puluh.
It includes the symbolism of four hundred and thirty years.
Iku nyakup pralambang patang atus telung puluh taun.
It includes the four-year period represented by 1333 to 1337, 1449 to 1453 and 1840 to 1844.
Iku nyakup mangsa patang taun kang diwakili déning 1333 nganti 1337, 1449 nganti 1453, lan 1840 nganti 1844.
We will begin our considerations of this most important subject in the next article.
Kita badhé miwiti tetimbangan kita ngenani prakawis ingkang paling wigati punika ing artikel salajengipun.
“In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him.” Testimonies, volume 5, 753.
“Ing sajroning wahyu-wahyu ingkang kaparingaken dhateng Yesaya, dhateng Yehezkiel, lan dhateng Yohanes, kita nyumurupi mekaten raketipun swarga kaliyan prastawa-prastawa ingkang kalampahan wonten ing bumi, saha mekaten agengipun pangreksanipun Allah dhateng tiyang-tiyang ingkang setya dhateng Panjenenganipun.” Testimonies, jilid 5, 753.
“Christ Himself was the Lord of the temple. When He should leave it, its glory would depart—that glory once visible in the holy of holies over the mercy seat, where the high priest entered only once a year, on the great day of atonement, with the blood of the slain victim (typical of the blood of the Son of God shed for the sins of the world), and sprinkled it upon the altar. This was the Shekinah, the visible pavilion of Jehovah.
Kristus piyambak iku Gustining padaleman suci. Nalika Panjenengané bakal nilar iku, kamulyané bakal lunga—kamulyan kang biyèn katon cetha ana ing papan kang Mahasuci, ing sadhuwuré dhampar pangruwating dosa, papan kang imam agung lumebu mung sapisan saben taun, ing dina gedhé pangruwating dosa, nggawa getihing kurban kang wis dipatèni (minangka pralambanging getihé Putraning Allah kang katumpah marga saka dosa-dosaning jagad), lan nyiprataké iku ana ing mesbèh. Iki iku Shekinah, pasewakané Yéhuwah kang kasatmata.
“It was this glory that was revealed to Isaiah, when he says, ‘In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple’ [Isaiah 6:1–8 quoted].” The Seventh-day Adventist Bible Commentary, volume 4, 1139.
“Kamulyan punika ingkang kapacak dhateng Yesaya, nalika piyambakipun ngandika, ‘Ing taun pejahipun ratu Uzia, aku ugi nyumurupi Sang Pangéran lenggah ing dhampar, ingkang inggil lan kaluhuraken, lan jubahipun ngisi Padaleman Suci’ [Yesaya 6:1–8 dipunpetik].” The Seventh-day Adventist Bible Commentary, jilid 4, 1139.
“The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.
“Sesanti kang kaparingake marang Yésaya nggambaraké kaanané umaté Allah ing dina-dina pungkasan. Wong-wong mau kaparingan hak istiméwa kanggo nyumurupi kanthi pracaya pakaryan kang lagi lumaku ana ing pasucèn swarga. ‘Lan Pedalemané Allah kabukak ana ing swarga, lan ing Pedalemané katon Pethi Prajanjiané Panjenengané.’ Nalika wong-wong mau nyawang kanthi pracaya menyang Papan Mahasuci, lan ndeleng pakaryané Kristus ana ing pasucèn swarga, wong-wong mau ngerti yèn padha iku sawijining umat kang lambéné najis,—umat kang lambéné kerep ngucapaké prakara kang tanpa guna, lan kang taléntané durung kasucekaké sarta durung dianggo kanggo kaluhurané Allah. Pancen prayoga manawa wong-wong mau nganti kendel asa nalika padha mbandhingaké kekirangan lan kaora pantesané dhéwé karo kasucèn lan kaéndahan watak Kristus kang mulya. Nanging manawa wong-wong mau, kaya Yésaya, gelem nampani pangaribawa kang dikarsakaké déning Pangéran supaya katandur ana ing ati, manawa padha gelem ngasoraké nyawané ana ing ngarsané Allah, isih ana pangarep-arep tumrap wong-wong mau. Gandhewaning prasetya ana ing sadhuwuré dhampar, lan pakaryan kang wis katindakaké kanggo Yésaya bakal katindakaké uga ana ing wong-wong mau. Allah bakal paring wangsulan marang panyuwunan kang metu saka ati kang remuk lan andhap-asor.”
“The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.” Review and Herald, December 22, 1896.
“Tujuwaning pakaryan agung lan suci saka Gusti Allah iki yaiku kanggo nglumpukaké berkas-berkas gandum menyang lumbung swarga; awit bumi bakal kapenuhan kamulyaning Pangeran. Mulané aja ana sing giris atiné nalika padha nyumurupi pialaning piala kang sumrambah lan krungu tembung-tembung kang metu saka lambé kang najis. Nalika kakuwasaning pepeteng masang larik marang umaté Gusti Allah; nalika Iblis ngimpun pasukané kanggo paprangan agung kang pungkasan, lan kakuwasané katon gedhé lan meh ora kaungkulan, pandeleng kang cetha marang kamulyaning Allah, dhampar kang luhur lan kaluhuraké, kang kaubengi busur prasetyan, bakal maringi panglipur, kapastian, lan katentreman.” Review and Herald, December 22, 1896.
“Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.
Ing inggiring kali Kebar, Ézkiel nyumurupi sapu angin gedhé kaya-kaya rawuh saka lor, “mega gedhé, lan geni kang ngubengi awake dhéwé, lan ana padhang ing sakiwa-tengené, lan saka ing tengahé katon kaya warna ambar.” Ana sawatara rodha, padha silih nyabrang siji lan sijiné, diobahaké déning papat makhluk urip. Ing dhuwur ngungkuli kabèh iku “ana pasemon dhampar, kaya katoné watu safir; lan ing sadhuwuring pasemon dhampar iku ana pasemon kaya katoné manungsa ana ing ndhuwuré.” “Lan ing para kerub katon wujud tangan manungsa ana ing sangisoring swiwiné.” Ezekiel 1:4, 26; 10:8. Rodha-rodha iku tatanané ruwet banget, saéngga ing pandeleng kapisan katon kaya ana ing kacampuran; nanging rodha-rodha iku obah kanthi kasalarasan kang sampurna. Makhluk-makhluk swarga, kang disangga lan dipandhegani déning tangan ing sangisoring swiwi para kerub, padha nyurung rodha-rodha iki; ing sadhuwuré, ing dhampar safir, ana Panjenengané Kang Langgeng; lan ngubengi dhampar iku ana pelangi, pralambang sih-rahmat ilahi.
“As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.
“Kados pundi reruwet kaya rodha iku ana ing panguwasa tuntunaning tangan kang ana ing sangisoring swiwi para kerubim, mangkono uga reruweting lumakuning prakara-prakara manungsa ana ing sangisoring panguwasaning Allah. Ing satengahing pasulayan lan gegap gempitané bangsa-bangsa, Panjenengané kang pinarak ing sanginggiling para kerubim isih tetep nuntun urusan-urusaning bumi.
“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.
“Riwayaté bangsa-bangsa kang silih gantos ngisi wekdal lan papané kang wus katemtokaké tumrapé, kanthi tanpa sadar maringi paseksi tumrap kayektèn kang tegesé dhéwé padha ora mangertèni, ngandika marang kita. Marang saben bangsa lan marang saben pribadi ing jaman saiki, Gusti Allah wus netepaké papan ing rancangan agungé. Ing jaman saiki manungsa lan bangsa-bangsa lagi diukur nganggo unting-unting ing asta Panjenengané Kang ora tau klèru. Kabèh, lumantar pilihané dhéwé, lagi netepaké nasibé, lan Gusti Allah ngwasani samubarang kabèh kanggo ngleksanani karsané.”
“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 178.
“Sajarah kang wus dipatrapake dening Aku Ana Kang Agung ana ing Sabdanipun, nyambungake pranala sawiji lan pranala liyane ana ing rante pameca, wiwit saka kalanggengan ing jaman biyen tekan kalanggengan ing jaman kang bakal tumeka, ngandharake marang kita ana ing ngendi kita saiki ana ing lumakune jaman-jaman, lan apa kang bisa diarep-arep ing mangsa kang bakal teka. Samubarang kabeh kang wus dinubuatake dening pameca bakal kelakon, nganti tekan wektu saiki, wus kacathet ana ing kaca-kaca sejarah, lan kita bisa dipesthekake bilih sakabehing kang isih bakal kelakon bakal kaleksanan manut runtutane.” Education, 178.