Ezekiel represents those who have had a work of instruction accomplished for them by the Lion of the tribe of Judah, and His basic instruction is “line upon line.”

Yehezkiel nggambarake wong-wong kang wis nampani sawijining pakaryan piwulang kang wis katindakaké tumrap wong-wong mau déning Singa saka taler Yehuda, lan piwulang dhasaré Panjenengané iku “garis demi garis.”

To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:12, 13.

Kanggo wong-wong mau Panjenengane ngandika, “Iki panggonan pamegahan kang srana iku kowé bisa marakaké wong kang kesel padha ngaso; lan iki pangayomaning segering manah”; nanging wong-wong mau ora gelem ngrungokaké. Nanging pangandikané Pangeran tumrap wong-wong mau dadi pepakon ing sadhuwuring pepakon, pepakon ing sadhuwuring pepakon; larik ing sadhuwuring larik, larik ing sadhuwuring larik; ana sathithik ing kéné lan ana sathithik ing kana; supaya wong-wong mau padha lunga, lan tumiba ngguling menguri, lan remuk, lan kena jebak, lan katangkep. Yesaya 28:12, 13.

Currently the Lion of the tribe of Judah is opening up the book of Ezekiel. We are informed that Ezekiel is a priest in the thirtieth year, whether “thirty” represents his symbolic age as a priest, or the thirtieth year in the prophetic line that began at Josiah’s Great Jubilee. The final priesthood of the latter days is the one hundred and forty-four thousand, and the ancient literal histories typify a symbolic history in the latter days.

Saiki Sang Singa saka taler Yéhuda lagi mbikak kitab Yèhezkièl. Kita dipratelakaké manawa Yèhezkièl iku imam ing taun kaping telung puluh, apa “telung puluh” iku nglambangaké umur simbolisé minangka imam, utawa taun kaping telung puluh ing garis kenabian kang wiwit ing Yubile Agungé Yosia. Kaimaman pungkasan ing jaman wekasan iku yaiku wong satus patang puluh papat èwu, lan sajarah-sajarah harfiah jaman kuna mau minangka pralambang sajarah simbolis ing jaman wekasan.

But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. Isaiah 61:6.

Nanging kowé bakal sinebut Imam-imamé Pangéran; wong-wong bakal nyebut kowé para Pelayané Allah kita; kowé bakal mangan kasugihané para bangsa liya, lan ing kamulyané kowé bakal gumunggung. Yesaya 61:6.

Ezekiel is a symbol of God’s people in the latter days–the sacred history which every prophetic testimony identifies. That sacred history is the movement of the third angel, which was especially typified by the movement of the first angel in 1840. The movement of the first angel was the alpha angel of the three angels and the third is the omega angel. Ezekiel is therefore aligned with Peter in the sealing time of the one hundred and forty-four thousand. The symbolic history both Peter and Ezekiel are located at, is represented as the history Panium.

Yèhezkièl iku sawijining pralambang tumrap umaté Gusti Allah ing dina-dina wekasan—yaiku sajarah suci kang saben paseksen kenabian ngenali. Sajarah suci iku yaiku gerakaning malaékat katelu, kang kanthi mligi dipralambangaké déning gerakaning malaékat kapisan ing taun 1840. Gerakaning malaékat kapisan iku malaékat alfa saka telung malaékat mau, lan sing katelu iku malaékat omega. Mulané, Yèhezkièl dipasaraké karo Pétrus ing mangsa panyegelan tumrap satus patang puluh papat èwu. Sajarah pralambang kang dadi papané Pétrus lan Yèhezkièl iku loro-loroné, dipratélakaké minangka sajarah Panium.

The Little Book

Kitab Cilik

Ezekiel takes the little book, as did John in Revelation ten.

Yèhezkièl njupuk gulungan kitab cilik iku, kaya dene Yohanes ing Wahyu sepuluh.

But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–10, 3:1–3.

Nanging sira, hé anak manungsa, rungokna apa kang Dakpangandikakake marang sira; aja sira dadi mbaléla kaya brayat kang mbaléla iku; cangkemira bukaken, lan panganen apa kang Dakparingake marang sira. Lan nalika aku mirsani, lah ana astan kang kaunjukaké marang aku; lan lah, ana gulungan kitab ana ing sajroning iku; banjur diudharaké ana ing ngarepku; lan ana tulisané ing sisih njero lan njaba: lan kang tinulis ana ing kono yaiku pasambat, tangis, lan bilai. Sateruse Panjenengané ngandika marang aku, Hé anak manungsa, panganen apa kang koktemoni; panganen gulungan iki, banjur lungaa lan ngandika marang brayat Israèl. Mulane aku mbukak cangkemku, lan Panjenengané maringi aku mangan gulungan iku. Lan Panjenengané ngandika marang aku, Hé anak manungsa, wetengira dhaharana, lan isenana ususira nganggo gulungan kang Dakparingake marang sira iki. Banjur aku mangan iku; lan ana ing cangkemku rasane kaya madu, leginé. Hezkiel 2:8–10, 3:1–3.

In Revelation ten, John eats the little book, and the entire chapter represents the manifestation of the power of God from August 11, 1840 until October 22, 1844.

Ing Wahyu pasal sepuluh, Yokanan mangan kitab cilik iku, lan sakabèhé pasal kasebut nggambaraké panyingkapan kakuwasaning Allah wiwit tanggal 11 Agustus 1840 nganti 22 Oktober 1844.

“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

“Malaékat kang manunggal ing pangwartan peparingé malaékat katelu iku bakal madhangi saklumahing bumi nganggo kamulyané. Ing kéné dinubuataké sawijining pakaryan kang jembaré nglimputi saindenging jagad lan kakuwatané ngédab-édabi. Gerakan Advent taun 1840–44 iku minangka pernyataan kamulyan saka kakuwatané Allah; peparingé malaékat kapisan wis digawa menyang saben pos misi ing donya, lan ing sawetara nagara ana kapentingan agama kang paling gedhé sing tau kasaksènan ing nagara endi waé wiwit jaman Reformasi abad kaping nembelas; nanging kabèh iki bakal kaungkuli déning gerakan kang gagah prakosa ing sangisoré pepènget pungkasan saka malaékat katelu.” The Great Controversy, 611.

Ezekiel is aligned with John in Chapter ten of Revelation, so Peter, John and Ezekiel stand together in their allotted place during the sealing time of the one hundred and forty-four thousand.

Yehezkiel selaras karo Yohanes ing Bab sepuluh Kitab Wahyu, saéngga Pétrus, Yohanes, lan Yehezkiel padha ngadeg bebarengan ing papané sing wis katetepaké tumrap wong-wong mau sajroning mangsa panyegelan wong satus patang puluh papat ewu.

1840 to 1844 represents a four-year-period that began when the time prophecy that began with a one-hundred-and-fifty-year period on July 27, 1299. Those “five months” ended and joined with the time prophecy of three hundred ninety-one years and fifteen days that concluded on August 11, 1840, when the glorious manifestation of the power of God was manifested until October 22, 1844. Then the application of prophetic time ceased.

1840 nganti 1844 nggambarake sawijining wektu patang taun sing diwiwiti nalika ramalan wektu sing wiwit kanthi sawijining mangsa satus sèket taun ing tanggal 27 Juli 1299. “Lima sasi” iku rampung lan nyawiji karo ramalan wektu telung atus sangang puluh siji taun lan limalas dina sing pungkasané ing tanggal 11 Agustus 1840, nalika pepanthaning kamulyan saka pangwasané Gusti Allah katuduhaké nganti tekan tanggal 22 Oktober 1844. Sawisé kuwi, penerapan wektu ramalan mandheg.

And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:6.

Lan banjur supaos kanthi asma Panjenengane kang gesang ing salawas-lawase, kang nitahake langit lan samubarang kang ana ing jerone, uga bumi lan samubarang kang ana ing jerone, sarta segara lan samubarang kang ana ing jerone, manawa wektune ora bakal ana maneh. Wahyu 10:6.

Prophetic time ended as a valid application of prophecy on October 22, 1844. Ezekiel, Peter and John each represent God’s wise virgins of the movement of the first and second angels and also the movement of the third angel.

Wektu kenabian rampung minangka penerapan nubuat sing sah ing tanggal 22 Oktober 1844. Yehezkiel, Pétrus, lan Yohanes saben-saben makili para prawan wicaksana kagungané Allah ing gerakan malaekat kapisan lan kapindho, uga gerakan malaekat katelu.

Visions

Wahyu

The first ‘eleven’ chapters of Ezekiel present a series of “visions” as set forth in verse one of chapter one.

Sewelas bab kang kapisan saka Yézkiel ngaturake sawatara rerangkèn “wahyu,” kaya dene katetepake ana ing ayat kapisan bab kapisan.

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.

Tumuli ing taun katelung puluh, ing sasi kaping papat, ing tanggal kaping lima sasi iku, nalika aku ana ing antarané para wong tawanan ana ing pinggiré kali Kebar, langit kabuka, lan aku weruh wahyu-wahyuné Allah. Yehezkiel 1:1.

The “visions” of the first eleven chapters was first given in chapter one by the river of Chebar, then it was enlarged upon in chapter three’s vision on the “plain” and then again in chapter eight’s vision at Jerusalem. The three locations of the river of Chebar, the plain and Jerusalem represent three visions that together make up one vision, which is the “visions” of verse one and of the first ‘eleven’ chapters.

“Pawongan” ing sewelas pasal kapisan mau kawitan kaparingaké ing pasal siji ana ing pinggir kali Kebar, banjur diwedharaké luwih jembar manèh ing pawongan pasal telu ana ing “tanah lapang,” lan sabanjuré manèh ing pawongan pasal wolu ana ing Yerusalem. Telung papan, yaiku kali Kebar, tanah lapang, lan Yerusalem, nggambaraké telung pawongan sing bebarengan nyusun siji pawongan, yaiku “pawongan-pawongan” ing ayat siji lan ing sewelas pasal ‘kapisan’.

Jubilee

Yubileum

Considering the thirtieth year as the thirtieth year of the Jubilee cycle that began at Josiah's famous Passover, and then ended on October 22, is easily supportable, for that particular line of sacred history is portrayed distinctly, line upon line with more than one witness. As an example; Passover represents the Spring feasts and the day of atonement represents the Fall feasts. Leviticus twenty-three is therefore aligned with the Jubilee cycle that began with Josiah. There are other lines that align with the history represented by king Josiah unto October 22, 573 BC. The historical fulfillment on October 22, 573 BC of a Jubilee year is supported by the historians.

Nganggep taun kaping telung puluh minangka taun kaping telung puluh saka siklus Yobel sing diwiwiti nalika Paskah misuwur ing jaman Yosia, lan banjur rampung tanggal 22 Oktober, gampang banget dipertanggunggugatake, awit garis sajarah suci kang tartamtu mau kagambar kanthi cetha, baris demi baris, kanthi luwih saka siji paseksi. Minangka tuladha; Paskah nggambarake pésta-pésta Mangsa Semi lan dina pangruwatan dosa nggambarake pésta-pésta Mangsa Gugur. Mulané, Imamat rong puluh telu selaras karo siklus Yobel sing diwiwiti karo Yosia. Ana uga garis-garis liyané sing selaras karo sajarah sing diwakili déning raja Yosia nganti tekan 22 Oktober, 573 SM. Kaleksanan sajarah ing tanggal 22 Oktober, 573 SM saka sawijining taun Yobel didhukung déning para sejarawan.

The chronologists are generally comfortable with placing the day of atonement as October 22, 573 BC, and Josiah’s Great Passover in 622 BC, is also an accepted date by those biblical chronologists. The Passover, a symbol of the spring feasts, began a forty-nine-year Jubilee cycle, that ended at the symbol of the fall feasts on the day of atonement. The seven weeks of years that made up forty-nine years were the symbols of the Sabbath of the land.

Para ahli kronologi lumrahe sarujuk anggone netepake dina Pangruwatan minangka tanggal 22 Oktober 573 SM, lan Paskah Agunging Yosia ing taun 622 SM uga dadi tanggal kang ditampa déning para ahli kronologi Kitab Suci mau. Paskah, minangka pralambang riyaya-rijaya mangsa semi, miwiti sawijining siklus Yobel patang puluh sanga taun, kang pungkasané tekan ing pralambang riyaya-rijaya mangsa gugur ing dina Pangruwatan. Pitung minggu taun kang nyusun patang puluh sanga taun iku dadi pralambang Sabaté tanah.

“In every page, whether history, or precept, or prophecy, the Old Testament Scriptures are irradiated with the glory of the Son of God. So far as it was of divine institution, the entire system of Judaism was a compacted prophecy of the gospel. To Christ “give all the prophets witness.” Acts 10:43. From the promise given to Adam, down through the patriarchal line and the legal economy, heaven’s glorious light made plain the footsteps of the Redeemer. Seers beheld the Star of Bethlehem, the Shiloh to come, as future things swept before them in mysterious procession. In every sacrifice Christ’s death was shown. In every cloud of incense His righteousness ascended. By every jubilee trumpet His name was sounded. In the awful mystery of the holy of holies His glory dwelt.” The Desire of Ages, 211.

“Ing saben kaca, manawa sajarah, utawa piwulang, utawa ramalan, Kitab-Kitab Prajanjian Lawas padhang kasinari déning kamulyané Sang Putraning Allah. Sajauh prakara iku minangka pranatan ilahi, kabèh sistem Yudaisme iku sawijining ramalan Injil kang sumawijiné rapet. Tumrap Kristus “kabeh para nabi padha mènèhi paseksi.” Kisah Para Rasul 10:43. Wiwit saka prasetyaning janji kang kaparingaké marang Adam, tumurun ngliwati garis para patriarch lan tatanan angger-anggering Torèt, pepadhang kamulyan swarga njlentrehaké kanthi cetha jejak-langkah Sang Juru Panebus. Para paningal padha nyumurupi Lintang Bètléhèm, Sang Shilo kang bakal rawuh, nalika prakara-prakara kang bakal kelakon lumaku ana ing ngarepé wong-wong mau sajroning iring-iringan kang misterius. Ing saben kurban, pati Kristus katuduhaké. Ing saben méga dupa, kabenerané minggah. Kanthi saben kalasangka yobel, asmané kasuarakaké. Ing misteri kang nggegirisi saka papan kang Mahasuci, kamulyané manggon.” The Desire of Ages, 211.

Seventeen

Pituwelas

Zedekiah had been taken to Babylon when Jerusalem fell fourteen years before 573 BC. The Jewish historians identify the Jubilee cycle from Josiah in 622 to October 22, 573 as the 17th Jubilee cycle. The period from the battle of Raphia to the battle of Panium was seventeen years. Ptolemy, was the victor at the battle of Raphia, and he reigned as the king of the south for seventeen years. From the Edict of Milan until Constantine divided his empire in 330, was seventeen years. In the seventeenth Jubilee cycle Jerusalem was destroyed by Nebuchadnezzar.

Zedekia wus digawa menyang Babil nalika Yerusalem rubuh patbelas taun sadurungé 573 SM. Para sejarawan Yahudi ngenali siklus Yobel wiwit jaman Yosia ing taun 622 nganti 22 Oktober 573 minangka siklus Yobel kaping pitulas. Mangsa wiwit perang Rafia nganti perang Panium iku pitulas taun. Ptolemaios, iku pamenang ing perang Rafia, lan dhèwèké mrentah minangka ratu ing sisih kidul sajrone pitulas taun. Wiwit Edik Milan nganti Konstantinus mbagi karajané ing taun 330, iku pitulas taun. Ing siklus Yobel kaping pitulas, Yerusalem dirusak déning Nebukadnésar.

For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim: Afterward shall the children of Israel return, and seek the Lord their God, and David their king; and shall fear the Lord and his goodness in the latter days. Hosea 3:4, 5.

Amarga para bani Israèl bakal manggon nganti pirang-pirang dina tanpa ratu, lan tanpa pangeran, lan tanpa kurban, lan tanpa tugu brahala, lan tanpa efod, lan tanpa terafim: Sawisé kuwi para bani Israèl bakal bali, sarta bakal ngupaya Pangéran, Allahé, lan Dawud, ratuné; sarta bakal wedi marang Pangéran lan marang kasaénanipun ing dina-dina wekasan. Hosea 3:4, 5.

Hosea is addressing a subject that has direct bearing on the captivity of Zedekiah, though it also represents the beginning of captivity for the northern kingdom in 723 BC. The reason Hosea’s passage connects with Ezekiel’s testimony has to do with the rejection of God when Israel insisted on a human king. Israel’s desire to be ruled by a human king, rather than a Divine king is represented as “the pride of your power” in the judgment of "seven times" in Leviticus 26.

Hosea lagi ngrembag sawijining bab sing ana gandhengané langsung karo panangkarané Zedekia, senadyan uga makili wiwitaning panangkaran tumrap karajan lor ing taun 723 SM. Alesané péranganing Hosea iki gegandhèngan karo paseksèné Ezekiel iku ana hubungane karo panampikan marang Allah nalika Israel mekso ngersakaké ratu manungsa. Kepinginané Israel supaya dipréntah déning ratu manungsa, tinimbang déning Sang Raja Ilahi, digambaraké minangka “sombonging kakuwatanmu” ana ing paukuman “ping pitu” ing Imamat 26.

And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. Leviticus 26:18, 19.

Lan manawa kowe isih ora gelem ngrungokake marang Aku sawise kabèh iki, mula Aku bakal ngukum kowe kaping pitu luwih abot marga saka dosa-dosamu. Lan Aku bakal ngrusak gumunggunging kakuwatanmu; lan Aku bakal ndadèkaké langitmu kaya wesi, lan bumi kaya tembaga. Imamat 26:18, 19.

The “pride of your power” represents Israel's desire to be like the world and have their own king. The removal of the king from the northern kingdom in 723 BC and then king Zedekiah’s of the southern kingdom’s captivity in 586 BC represents the breaking of the “pride” of ancient Israel, and pride precedes a fall. In Bible prophecy a “power” is a king or kingdom, and the pride of Israel in securing a human king marks the rejection of the theocracy and the Divine king.

“Kaangkuhaning kakuwatanmu” nggambarake pepénginané Israèl supaya padha karo donya lan nduwèni rajané dhéwé. Dipunicalakené ratu saka karajan lor ing taun 723 SM, lan sawisé kuwi panangkarané Raja Zedekia saka karajan kidul ing taun 586 SM, nggambarake pecahé “kaangkuhan” Israèl kuna, lan kaangkuhan ndhisiki tumiba. Ing ramalan Kitab Suci, sawijining “kakuwatan” iku ratu utawa karajan, lan kaangkuhané Israèl nalika ngukuhaké ratu manungsa nandhani panampik marang teokrasi lan marang Raja Ilahi.

And it came to pass, when Samuel was old, that he made his sons judges over Israel. Now the name of his firstborn was Joel; and the name of his second, Abiah: they were judges in Beersheba. And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment. Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and shew them the manner of the king that shall reign over them. 1 Samuel 8:1–9.

Lan kelakon, nalika Samuel wus tuwa, dheweke ngangkat anak-anaké dadi hakim atas Israèl. Adapun jeneng anaké sing pambarep yaiku Yoèl, lan jeneng anaké sing kapindho, Abia; padha dadi hakim ing Bersyeba. Nanging anak-anaké ora lumaku ing dalan-dalané, malah nyimpang merga ngoyak bathi sing nistha, nampani suap, lan mbengkongaké paukuman. Banjur sakehing para pinituwa Israèl padha nglumpuk bebarengan, banjur sowan marang Samuel ing Rama, lan matur marang dheweke, “Lah, panjenengan sampun sepuh, lan anak-anak panjenengan boten lumampah wonten ing dalan-dalan panjenengan; mila saiki anggènana ratu tumrap kawula, supados ngadili kawula kados dene sakehing bangsa.” Nanging prakara iku ora ndadèkaké renaning Samuel, nalika padha matur, “Wènèhana kawula ratu supados ngadili kawula.” Tumuli Samuel ndedonga marang Pangeran. Lan Pangeran ngandika marang Samuel, “Rungokna swarané bangsa iku ing samubarang kabèh kang padha diucapaké marang kowé; amarga dudu kowé kang padha tampik, nanging Aku kang padha tampik, supaya Aku aja dadi Raja atasé wong-wong mau. Cocog karo sakehing panggawé kang wis padha tindakaké wiwit dina Aku ngirid metu wong-wong mau saka Mesir nganti tekan dina iki, yaiku anggoné padha nilar Aku lan ngabekti marang para allah liyané, mangkono uga tindaké marang kowé. Mulané saiki rungokna swarané; nanging éling-élènga kanthi temenan marang wong-wong mau, lan tuduhna marang wong-wong mau pranatané ratu kang bakal mrentah atasé.” 1 Samuel 8:1–9.

It is to be noted that at that point Israel rejected not only God as their king, but also the Spirit of Prophecy, as represented by Samuel, for it states, “they have forsaken me, and served other gods, so do they also unto thee.”

Perlu dicathet manawa ing wektu iku Israèl nampik ora mung Gusti Allah minangka Ratuné, nanging uga Roh Wewangsit, kaya kang kaawakaké déning Samuel, awit ana katulisan, “wong-wong iku wis nilar Aku, lan ngabdi marang allah-allah liyané, mangkono uga kang padha ditindakaké marang kowé.”

“Satan is... constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

“Setan tansah nyusupaké kang palsu—supaya wong-wong kasasar adoh saka kayekten. Pangapusan pungkasaning daya cidra Setan yaiku ndadèkaké paseksèné Rohing Allah ora ana gunané. ‘Ing ngendi ora ana wahyu, bangsa iku bakal binasa’ (Wulang Bebasan 29:18). Setan bakal makarya kanthi licik, nganggo manéka cara lan lumantar manéka sarana, kanggo ngoyagaké kapitadosan umat umaté Allah kang kari tumrap paseksèn kang sejati.

“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

“Bakal ana sengit kang kaobong marang Paseksèn-paseksèn iku, kang asipat satanis. Pakaryané Iblis iku bakal kanggo ngoyagake pracayané pasamuwan-pasamuwan marang paseksèn-paseksèn mau, marga saka alesan iki: Iblis ora bisa nduwèni dalan kang cetha mangkono kanggo nglebokaké pangapusan-pangapusané lan mbebat nyawa-nyawa ing sajroning kasasarané, manawa pepènget-pepènget, pamrayogan-pamrayogan, lan pitutur-pitutur saka Rohé Allah digatèkaké.” Selected Messages, buku 1, 48.

The last deception for the theocracy of ancient Israel was a rejection of not only God, but also the Spirit of Prophecy. That rejection in 1097 BC typifies the last deception of Laodicean Seventh-day Adventism in 1863. The “seven times” of Leviticus twenty-six is the Word of God, and the Spirit of Prophecy states of the “seven times” that it “should not be altered.”

Pangapusaning pangapusan tumrap teokrasi Israel kuna yaiku panampikan ora mung marang Allah, nanging uga marang Rohing Ramalan. Panampikan iku ing taun 1097 SM dados pralambang tumrap pangapusaning pangapusan pungkasan saka Adventisme Laodikia Dina-Kapitu ing taun 1863. “Pitung kaping” ing Imamat likur nem punika Sabdaning Allah, lan Rohing Ramalan nyariosaken ngenani “pitung kaping” menawa punika “boten kenging dipunowahi.”

“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

“Aku wis weruh manawa bagan 1843 iku katuntun déning astané Pangéran, lan manawa bagan iku ora kena diowahi; manawa angka-angkane kaya sing Panjenengané kersakaké; manawa astané Panjenengané ana ing kono lan ndhelikaké sawijining kaluputan ing sawatara angka mau, supaya ora ana wong sing bisa weruh, nganti astané Panjenengané dijupuk.” Early Writings, 74.

The Spirit of Prophecy obviously endorsed the “seven times” and her endorsement was a warning not to change the figures on the chart, of which the "seven times" is the center column and the upper right-hand corner. With Uriah Smith’s counterfeit chart in 1863, the progressive rejection of the foundational truths, typified by ancient Israel in their rejection of God and the Spirit of Prophecy identified the rebellion of 1863. The date of the 1863 rebellion aligns with the prophetic line set forth in the book of Ezekiel. In that line of history, the conclusion was the destruction of Jerusalem, which typified the Sunday law. 1863 to the soon-coming Sunday law was typified by the history of king Saul in 1097 BC to Zedekiah in 586 BC.

Roh Nubuat kanthi cetha nyarujuki “pitung wektu” lan panyarujukipun punika dados pepènget supados boten ngowahi angka-angka ing bagan punika, ingkang “pitung wektu” punika dados kolom tengah lan sudhut tengen inggil. Kanthi bagan palsu gawéanipun Uriah Smith ing taun 1863, katampikipun kanthi saya ngrembaka dhateng kayektèn-kayektèn dhasar, ingkang dipratandhani déning Israèl kuna nalika nampik Gusti Allah, lan Roh Nubuat nandhani pambrontakan taun 1863 punika. Tanggal pambrontakan taun 1863 punika selaras kaliyan garis kenabian ingkang dipaparaké wonten ing kitab Yéhezkièl. Ing garis sajarah punika, pungkasanipun inggih punika karusakaning Yérusalèm, ingkang dados pralambanging hukum Minggu. Taun 1863 dumugi dhateng hukum Minggu ingkang enggal rawuh punika dipratandhani déning sajarah Raja Saul wiwit taun 1097 SM dumugi Zedekia ing taun 586 SM.

Zedekiah was taken captive to Babylon fourteen years before the Jubilee of 573 BC. The seventeenth Jubilee cycle began in 622 BC, and in the thirtieth year Ezekiel is set forth as a priest in 591 BC, then five years later Jerusalem was destroyed in 586 BC. It was destroyed on the same day of the year as it was destroyed the second time in AD 70 by Titus. Verse one of Ezekiel one is five years before Jerusalem’s destruction and nineteen years before the temple vision of chapter forty.

Zedekia dijupuk dadi tawanan menyang Babil patbelas taun sadurunge Yobel taun 573 SM. Siklus Yobel kaping pitulas diwiwiti ing taun 622 SM, lan ing taun kaping telung puluh Yehezkiel katetepaké minangka imam ing taun 591 SM, banjur limang taun sawisé iku Yerusalem dirusak ing taun 586 SM. Kutha iku dirusak ing dina taun sing padha kaya nalika dirusak kaping pindho ing taun 70 M déning Titus. Ayat siji saka Yehezkiel pasal siji iku limang taun sadurunge karusakané Yerusalem lan sangalas taun sadurunge wahyu babagan Padaleman Suci ing pasal 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 selikur lan lima saka panawaning kawula, ing wiwitaning taun, ing dina kaping sapuluh saking sasi punika, ing taun kaping patbelas sasampunipun kutha punika kasirnakaken, ing dinten ingkang sami punika asta Dalem Pangeran Yehuwah wonten ing atasku, lan ngasta aku mrika. Ezekiel 40:1.

For disobedience unto the covenant of the Sabbath of the land, God identified that “seven times” would be the curse for disobedience to the seventh-year, which is the Sabbath of the land. “Time” is a year, and a “year” is three hundred and sixty days, and seven times three hundred and sixty is twenty-five hundred and twenty years. The Millerites may not have employed the expression of “the twenty-five twenty,” but both their sacred charts identified numerically the twenty-five hundred and twenty years.

Amarga saka ora manut marang prajanjian Sabaté tanah, Gusti Allah netepaké manawa “pitung kaping” bakal dadi paukuman tumrap ora manut marang taun kapitu, yaiku Sabaté tanah. “Wektu” iku setaun, lan “setaun” iku telung atus suwidak dina, lan pitung kaping telung atus suwidak iku rong ewu limang atus rong puluh taun. Para Millerit bisa uga ora nggunakaké ungkapan “rong puluh lima rong puluh,” nanging kalorone bagan suci kagungané padha nandhani kanthi angka rong ewu limang atus rong puluh taun.

The pronouncement of the curse of seven times upon both the northern kingdom of Israel and the southern kingdom of Judah was the first, or you can say the ‘foundational,’ or you might even say the “alpha” understanding of William Miller. In 1863 the Laodicean Seventh-day Adventist church rejected the foundational understanding of Miller’s discoveries; “discoveries” that represented the entire foundation of the Millerite movement. Inspiration warned directly that this might happen, and it has, and it happened a long time ago.

Pambawane paukuman pitung kaping tumrap kraton sisih lor, yaiku Israèl, lan kraton sisih kidul, yaiku Yéhuda, iku minangka pangerten kang kapisan, utawa bisa diarani “dhasar,” utawa malah bisa uga diarani pangerten “alfa” kagungané William Miller. Ing taun 1863 pasamuwan Advent Dina Kapitu Laodikia nampik pangerten dhasar saka panemuan-panemuané Miller; “panemuan-panemuan” kang makili sakabèhé dhasar gerakan Millerit. Inspirasi kanthi langsung wis maringi pepeling yèn prakara iki bisa kelakon, lan temenan wis kelakon, lan iku wis kelakon wiwit biyèn banget.

The foundation to the temple that was rebuilt after the captivity in Babylon was finished during the history of the first decree, and before the second decree. The temple was fully built in the history of the second decree. In the third decree national sovereignty was restored to literal ancient Israel. William Miller represented the first angel that arrived in 1798 and was empowered on August 11, 1840. The second angel arrived after the foundations were laid, as represented by the 1843 chart, which was published in May of 1842. At the first disappointment of 1844, the alpha disappointment of 1844, the second angel and also the tarrying time in the parable of the virgins arrived, and when the second angel’s message was empowered at the Exeter camp meeting the temple was finished. Then at the great, or omega disappointment of 1844, the Messenger of the Covenant suddenly came to His temple, in fulfillment of the twenty-three hundred years that began at the third decree and ended at the arrival of the third angel.

Dhasar padaleman suci kang kawangun maneh sawisé panawanan ing Babil kaampungi sajroning sajarahing dhawuh kapisan, lan sadurungé dhawuh kapindho. Padaleman suci iku kabangun kanthi sampurna sajroning sajarahing dhawuh kapindho. Ing dhawuh katelu, kadhaulatan nasional dipulihaké marang Israèl kuna harfiah. William Miller nglambangaké malaékat kapisan kang rawuh ing taun 1798 lan diparingi kakuwatan ing tanggal 11 Agustus 1840. Malaékat kapindho rawuh sawisé dhasar-dhasar mau kaletakaké, kaya kang dilambangaké déning bagan 1843, kang diterbitaké ing wulan Méi 1842. Nalika kuciwa kapisan taun 1844, yaiku kuciwa alfa taun 1844, malaékat kapindho lan uga mangsa tundha ing pasemon para prawan rawuh, lan nalika piwulangé malaékat kapindho diparingi kakuwatan ing pasamuwan kémah Exeter, padaleman suci iku kaampungi. Banjur ing kuciwa gedhé, utawa omega, taun 1844, Utusan Prajanjian iku ndadak rawuh menyang Padalemané, minangka panggenapan saka rong ewu telung atus taun kang diwiwiti ing dhawuh katelu lan dipungkasi ing rawuhé malaékat katelu.

Josiah, means ‘the foundation of God.’ Whether its king Josiah or Josiah Litch; both are symbols of the foundations, as represented in the history of the first decree and as represented by the spring feasts set forth in the first twenty-two verses of Leviticus twenty-three. The foundations, the spring feasts and the first decree are all symbols of 1840 and the empowerment of the first angel. October 22, 573 BC as set forth in Ezekiel chapter forty and verse one is a symbol of October 22, 1844 and the opening of the judgment of the dead, and also a symbol of September 11, 2001 at the opening of the judgment of the living. Any who have been following these articles should know the applications I am employing.

Yosia, tegesipun “pondhasi Allah.” Apa déné ratu Yosia utawa Yosia Litch; kekalihipun punika pralambang saking pondhasi, kados dene kapratelakaken wonten ing sajarah pranatan ingkang kapisan lan kados dene dipunpratélakakên déning riyaya-rijaya semi ingkang kaandharaken wonten ing rong puluh kalih ayat ingkang kapisan saking Imamat selikur tigang. Pondhasi, riyaya-rijaya semi, lan pranatan ingkang kapisan punika kabéh pralambang taun 1840 lan panguwasaing malaékat ingkang kapisan. Tanggal 22 Oktober 573 SM, kados kapratelakakên wonten ing Yeheskiel pasal sekawan dasa ayat satunggal, punika pralambang saking tanggal 22 Oktober 1844 lan kabukanipun pangadilan tumrap tiyang pejah, sarta ugi pralambang saking 11 September 2001 nalika kabukanipun pangadilan tumrap tiyang gesang. Sinten kemawon ingkang sampun ngetutakên artikel-artikel punika mesthinipun mangertos bab penerapan ingkang kula ginakakên.

Ezekiel is a symbol within the prophetic history represented in His writings. Ezekiel is there when the twenty-five men bow to the sun at the end of chapter eight. He was also there in the next chapters as ‘the sealing that is followed by the slaughtering’ is brought upon Jerusalem, which Ellen White identifies as the Seventh-day Adventist church. In the first eleven chapters, Ezekiel is brought into the heavenly sanctuary to receive his instructions, as were the Millerites called to do in 1844, and as this movement is now being called to do.

Yéhezkièl punika satunggaling pralambang ing salebeting sajarah kenabian ingkang dipunwastani wonten ing seratanipun. Yéhezkièl wonten ing ngriku nalika kalih dasa gangsal priya sujud dhateng srengéngé ing pungkasaning bab wolu. Panjenenganipun ugi wonten ing ngriku wonten ing bab-bab salajengipun nalika ‘panyéglèn ingkang lajeng katut dening pambedhilan’ dipunlampahaken dhateng Yérusalèm, ingkang déning Ellen White dipunwastani gréja Advent Hari Ketujuh. Ing sepisananing sewelas bab, Yéhezkièl dipunasta mlebet ing pasucèn swarga supados tampi piwulangipun, kados para Millerit ingkang katimbalan nindakaken makaten ing taun 1844, lan kados déné gerakan punika ing wekdal samenika ugi dipunimbali nindakaken makaten.

Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Ezekiel 24:24.

Mangkono Yéhezkièl iku dadi tandha tumrap kowé: miturut samubarang kang wis dilakoni déning panjenengané, kowé bakal padha nindakaké; lan manawa iki kalakon, kowé bakal sumurup yèn Aku iki Pangéran Yehuwah. Yéhezkièl 24:24.

When This Cometh

Nalika Iki Rawuh

When we reach the point in the latter days that the things Ezekiel illustrated are repeating in God’s people, then we have reached the sign of Ezekiel. When you know that Ezekiel represents the one hundred and forty-four thousand, and you know it to a level of faith and understanding that possesses the sanctified expectation that everything illustrated by Ezekiel in his writings typifies a sacred sequence of events in the latter days involving the one hundred and forty-four thousand—when you know that, then “ye shall know” “the Lord” is “God.”

Nalika kita tekan titik ing dina-dina pungkasan nalika prakara-prakara sing digambarake déning Yéhezkièl mbalèni dumadi ana ing umaté Allah, mula kita wis tekan pratandha Yéhezkièl. Nalika kowé mangertèni yèn Yéhezkièl makili wong satus patang puluh papat ewu, lan kowé mangertèni iku nganti tekan tataran pracaya lan pangerten kang ngemu pangarep-arep kasucèkaké yèn kabèh prakara sing digambarake déning Yéhezkièl ing tulisan-tulisané minangka pralambang sawijining runtutan prastawa suci ing dina-dina pungkasan sing nyangkut wong satus patang puluh papat ewu—nalika kowé mangertèni iku, mula “kowé bakal mangertèni” yèn “Pangéran” iku “Allah.”

We will continue these thoughts in the next article.

Kita badhé nerusaké pamanggih-pamanggih punika ing artikel salajengipun.