Ezekiel is a priest during the period of the sealing of the one hundred and forty-four thousand. In chapter one Ezekiel is taken into the sanctuary.
Yehezkiel iku imam sajroning mangsa panyegelané wong satus patang puluh papat ewu. Ing bab siji Yehezkiel digawa mlebu ing papan suci.
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.
Ing taun kang katelung puluh, ing sasi kang kaping papat, ing tanggal kaping lima sasi iku, nalika aku ana ing antarané para tawanan ana ing pinggir kali Kebar, langit kabikak, lan aku weruh wahyu-wahyu saka Allah. Ing tanggal kaping lima sasi iku, yaiku taun kaping lima saka panawané raja Yoyakhin, pangandikané Pangéran tumeka kanthi cetha marang Yéhezkièl imam, anaké Buzi, ana ing tanahé wong Kasdim ing pinggir kali Kebar; lan astané Pangéran ana ing kana tumrap dhèwèké.
And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the colour of amber, out of the midst of the fire. Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man. And every one had four faces, and every one had four wings. And their feet were straight feet; and the sole of their feet was like the sole of a calf's foot: and they sparkled like the colour of burnished brass. And they had the hands of a man under their wings on their four sides; and they four had their faces and their wings. Their wings were joined one to another; they turned not when they went; they went every one straight forward. As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Thus were their faces: and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies.
Lan aku nyawang, lah ana angin prahara metu saka sisih lor, méga gedhé, lan geni kang gumulung ana ing jeroné dhéwé, lan padhang sumorot ana ing sakiwa-tengené; lan saka ing tengahé katon kaya warna ambar, metu saka ing tengahing geni iku. Uga saka ing tengahé metu pamejangané patang titah urip. Lan mangkéné katoné: padha duwé pamejangan kaya manungsa. Saben-sabené duwé rai papat, lan saben-sabené duwé swiwi papat. Lan sikilé iku sikil lurus; telapakané kaya telapakané sikil pedhet: lan padha sumorot kaya warna tembaga kang wis digosok nggilap. Lan ana tangané manungsa ana ing sangisoré swiwiné ing patang sisihé; lan papat mau padha duwé rai lan swiwi. Swiwiné padha sesambungan siji lan sijiné; nalika lumaku padha ora mbalik; saben-sabené lumaku terus maju. Déné pamejangané rai-rai mau, papat iku duwé rai manungsa, lan rai singa ana ing sisih tengen; lan papat iku duwé rai sapi ana ing sisih kiwa; papat iku uga duwé rai manuk garudha. Mangkono pamejangané rai-rai mau: lan swiwiné mbentang munggah; rong swiwi saka saben siji padha sesambungan siji lan sijiné, lan rong swiwi nutupi badané.
And they went every one straight forward: whither the spirit was to go, they went; and they turned not when they went. As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. And the living creatures ran and returned as the appearance of a flash of lightning. Now as I beheld the living creatures, behold one wheel upon the earth by the living creatures, with his four faces. The appearance of the wheels and their work was like unto the colour of a beryl: and they four had one likeness: and their appearance and their work was as it were a wheel in the middle of a wheel. When they went, they went upon their four sides: and they turned not when they went. As for their rings, they were so high that they were dreadful; and their rings were full of eyes round about them four. And when the living creatures went, the wheels went by them: and when the living creatures were lifted up from the earth, the wheels were lifted up. Whithersoever the spirit was to go, they went, thither was their spirit to go; and the wheels were lifted up over against them: for the spirit of the living creature was in the wheels.
Lan padha maju sabenere lurus menyang ngarep; menyang ngendi roh arep lunga, menyang kana padha lunga; lan padha ora mbelok nalika padha lunga. Dene gegambarane titah-titah urip iku, rupane kaya bara geni kang murub, lan kaya rupane obor-obor: iku munggah lan mudhun ana ing antarane titah-titah urip mau; lan genine padhang, lan saka ing geni metu kilat. Lan titah-titah urip iku padha mlayu lan bali kaya pating sliringe kilat. Bareng aku nyawang titah-titah urip mau, lah ana siji rodha ana ing bumi cedhak titah-titah urip mau, jejere pasuryane kang papat. Rupane rodha-rodha mau lan gaweyane kaya warna watu krisolit; lan papat-papate padha sajinis; lan rupane lan kagaweyane kaya rodha ana ing tengahing rodha. Nalika padha obah, padha maju miturut papat sisine; lan padha ora mbelok nalika padha obah. Dene gelange, dhuwure nganti nggegirisi; lan gelange papat mau kebak mripat ing saubenge kabeh. Lan nalika titah-titah urip mau padha obah, rodha-rodha iku iya obah ana ing sandhinge; lan nalika titah-titah urip mau kaangkat saka bumi, rodha-rodha iku iya kaangkat. Menyang ngendi wae roh iku arep lunga, menyang kana padha lunga, awit ing kana roh mau arep lunga; lan rodha-rodha iku kaangkat bebarengan karo mau; sabab rohing titah urip iku ana ing rodha-rodha mau.
When those went, these went; and when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up over against them: for the spirit of the living creature was in the wheels. And the likeness of the firmament upon the heads of the living creature was as the colour of the terrible crystal, stretched forth over their heads above. And under the firmament were their wings straight, the one toward the other: every one had two, which covered on this side, and every one had two, which covered on that side, their bodies. And when they went, I heard the noise of their wings, like the noise of great waters, as the voice of the Almighty, the voice of speech, as the noise of an host: when they stood, they let down their wings. And there was a voice from the firmament that was over their heads, when they stood, and had let down their wings. And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it. And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. Ezekiel 1:1–28.
Nalika kang padha mau lumaku, iki iya padha lumaku; lan nalika kang padha mau ngadeg, iki iya padha ngadeg; lan nalika kang padha mau kaangkat saka ing bumi, rodha-rodha iya kaangkat ana jejere: awit rohing titah urip mau ana ing sajroning rodha-rodha iku. Lan rupa pepanthaning langit ana ing sadhuwure sirahing titah urip mau, kaya patingale kristal kang nggegirisi, kabentang ana ing sadhuwure sirah-sirahé. Lan ing sangisoring pepanthaning langit mau swiwiné padha jejeg, siji tumuju marang sijiné: saben-saben nduwèni swiwi loro, kang nutupi sisih siji, lan saben-saben nduwèni swiwi loro, kang nutupi sisih sijiné, badané. Lan nalika padha lumaku, aku krungu swaraning swiwiné, kaya swaraning banyu gedhé, kaya swarané Kang Mahakuwasa, swaraning pawartos, kaya swaraning bala: nalika padha ngadeg, swiwiné banjur diturunaké. Lan ana swara saka pepanthaning langit kang ana ing sadhuwure sirahé, nalika padha ngadeg lan wis ngudhunaké swiwiné. Lan ing sadhuwure pepanthaning langit kang ana ing sadhuwure sirahé mau ana rupa dhampar, kados patingale watu safir: lan ana ing sadhuwure rupa dhampar mau ana rupa, kados patingale manungsa, ana ing sadhuwuré. Lan aku weruh kaya warna ambar, kaya patingale geni ngubengi ing njero, wiwit saka patingaling pinggangé tumuju ing ndhuwur; lan wiwit saka patingaling pinggangé tumuju ing ngisor, aku weruh kaya patingale geni, lan ana padhang sumorot ngubengi. Kaya patingaling gandhewa kang ana ing méga ing dina udan, mangkono patingaling padhang sumorot kang ngubengi iku. Iku mau patingaling rupa kamulyaning Pangéran. Lan nalika aku weruh iku, aku banjur sujud nganti rai tumiba ing lemah, lan aku krungu swaraning sawijining kang ngandika. Ezekiel 1:1–28.
“Ezekiel, the mourning exile prophet, in the land of the Chaldeans, was given a vision teaching the same lesson of faith in the mighty God of Israel. As he was upon the banks of the river Chebar, a whirlwind seemed to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels of strange appearance, intersecting one another, were moved by four living creatures. High above all these was ‘the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’
“Yéhèzkiel, nabi wong buwangan kang nandhang kasusahan lan berkabung, ing tanahé wong Kasdim, kaparingi sawijining wahyu kang mulang piwulang iman kang padha marang Gusti Allah Israèl kang Mahakuwasa. Nalika dhèwèké ana ing pinggir Kali Kebar, ana prahara angin pusaran katingal teka saka lor, ‘mega gedhé, lan geni kang nggulung awaké dhéwé, lan ana padhang ana ing sakubengé, lan saka tengahé kaya warna ambar.’ Sawenèh rodha kang rupa lan katingalé aneh, saling nyabrang siji lan sijiné, digerakaké déning patang titah urip. Ing dhuwur banget ngungkuli kabèh mau ana ‘wujud dhampar, kaya katingal watu safir: lan ing ndhuwur wujud dhampar iku ana wujud kaya katingal manungsa ana ing sandhuwuré.’ ‘Déné tumrap wujudé para titah urip mau, katingalé kaya bara geni kang murub, lan kaya katingal obor-obor: iku munggah mudhun ana ing antarané para titah urip mau; lan geni iku padhang, lan saka geni iku medal kilat.’ ‘Lan ana katingal ana ing para kerub wujud tangan manungsa ana ing sangisoring swiwiné.’”
“There were wheels within wheels in an arrangement so complicated that at first sight they appeared to Ezekiel to be all in confusion. But when they moved, it was with beautiful exactness and in perfect harmony. Heavenly beings were impelling these wheels, and, above all, upon the glorious sapphire throne, was the Eternal One; while round about the throne was the encircling rainbow, emblem of grace and love. Overpowered by the terrible glory of the scene, Ezekiel fell upon his face, when a voice bade him arise and hear the word of the Lord. Then there was given him a message of warning for Israel.” Testimonies, 751.
“Ana roda ana ing sajroning roda-rodha kanthi tatanan kang ruwet banget, satemah nalika sapisan dideleng, iku katon marang Yehezkiel kaya-kaya kabèh ana ing kahanan kacau. Nanging nalika padha obah, kabeh iku lumaku kanthi katelitian kang endah lan ing kasalarasan kang sampurna. Makhluk-makhluk swarga padha ndadèkaké roda-rodha iku obah, lan ing sadhuwuré kabèh, ana ing dhampar safir kang mulya, Panjenengane Kang Langgeng; déné ing saubengé dhampar iku ana pélangi kang ngubengi, pralambang sih-rahmat lan katresnan. Katindhes déning kamulyan kang nggegirisi saka pemandhangan iku, Yehezkiel tumungkul sujud, nalika ana swara dhawuh marang panjenengané supaya tangi lan ngrungokaké pangandikané Pangéran. Banjur kaparingaké marang panjenengané sawijining piweling pepéling tumrap Israèl.” Testimonies, 751.
In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:1–8.
Ing taun nalika raja Uzia seda, aku uga weruh Pangeran lenggah ing dhampar, luhur lan kaunggulaké, lan jubahé ngebaki Padaleman Suci. Ing sadhuwuré ngadeg para serafim; saben-sabené nduwèni enem swiwi; nganggo loro nutupi rainé, nganggo loro nutupi sikilé, lan nganggo loro mabur. Lan siji sesambat marang sijiné, mangkéné: Suci, suci, suci, Pangéraning sarwa dumadi; sajagad kabèh kebak kamulyané. Lan cagaking lawang gonjang-ganjing amarga swarané wong kang sesambat mau, lan omah iku kebak kukus. Banjur aku ngandika: Cilaka aku! awit aku iki wis nemahi karusakan; marga aku iki wong kang lambéné najis, lan aku manggon ana ing tengahing bangsa kang lambéné najis; sabab mripatku wis weruh Sang Raja, Pangéraning sarwa dumadi. Banjur siji saka para serafim mabur marani aku, nggawa mawa geni ing tangané, kang dijupuké nganggo capit saka mesbèh. Lan iku didèlèhaké ing cangkemku, banjur ngandika: Lah, iki wis nyentuh lambému; lan pialamu wis dibuwang, dosa-dosamu wis disucekaké. Aku banjur krungu swaraning Pangéran, ngandika: Sapa kang bakal Dakutus, lan sapa kang bakal lunga kanggo Aku? Banjur aku mangsuli: Kawula punika, utusa kawula. Yesaya 6:1–8.
“This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate. The city that was once full of people was no longer inhabited. The voice of mirth and the song of praise were no more heard within her walls. The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night. But the wonderful symbols presented before him beside the river Chebar revealed an overruling power mightier than that of earthly rulers. Above the proud and cruel monarchs of Assyria and Babylon the God of mercy and truth was enthroned.
“Wahyu iki kaparingaké marang Yéhezkiel ing sawijining wektu nalika pikirane kebak pratandha-pratandha peteng kang nggegirisi. Panjenengané ndeleng nagarané para leluhuré gumléthak dadi sepi lan rusak. Kutha sing biyèn kebak wong akèh wis ora dienggoni manèh. Swaraning kabungahan lan kidung pamuji wis ora keprungu manèh ana ing sajroning témboké. Nabi iku dhéwé dadi wong manca ing tanah manca, ing ngendi ambisi tanpa wates lan kekejeman kang galak mrentah kanthi panguwasa kang paling dhuwur. Apa waé sing dideleng lan dirungokaké bab tirani lan piala manungsa njalari susahing nyawané, lan panjenengané nangisi kanthi sedhih banget awan lan wengi. Nanging pralambang-pralambang endah sing kapratélakaké ana ing ngarsané ana ing sisi Kali Kébar mbabar sawijining panguwasa kang ngungkuli, luwih kuwasa tinimbang para panguwasa ing bumi. Ngluwihi para ratu Asyur lan Babul kang gumedhé lan kejem, Allah kang kebak sih-rahmat lan kayektèn lenggah ing dhampar.”
“The wheellike complications that appeared to the prophet to be involved in such confusion were under the guidance of an infinite hand. The Spirit of God, revealed to him as moving and directing these wheels, brought harmony out of confusion; so the whole world was under His control. Myriads of glorified beings were ready at His word to overrule the power and policy of evil men, and bring good to His faithful ones.
Keruwetan kang katingal marang nabi kaya-kaya kaiket ing pepetenging kacau-bala kang mangkono iku ana ing sangisoring pituduhing asta kang tanpa winates. Rohing Allah, kang kawedharake marang panjenengane minangka kang nglantarake lan ngarahake rodha-rodha iku, ngasilake karukunan saka ing satengahing kacau-bala; mangkono uga jagad kabèh ana ing sangisoring pangwasane Panjenengane. Myriads makhluk kang kaluhurake wus siyap manut pangandikane Panjenengane kanggo ngungkuli kakuwatan lan kawicaksananing pamarentahaning para wong ala, sarta nglairake kabecikan tumrap para kang setya marang Panjenengane.
“In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.
Mangkono uga, nalika Gusti Allah arep mbukak marang Yokanan kang kinasih bab sajarah pasamuwan ing jaman-jaman kang bakal teka, Panjenengane maringi dheweke sawijining jaminan bab kawigatèn lan pangreksan Sang Juru Slamet tumrap umaté, lumantar panyingkapan marang dheweke bab “Satunggal kados Putraning manungsa,” lumampah ana ing antarane kaki dian, kang nglambangaké pitu pasamuwan. Nalika marang Yokanan katuduhaké perjuwangan-perjuwangan pungkasan kang agung saka pasamuwan nglawan kakuwasaning donya, dheweke uga diparengaké nyumurupi kamenangan lan pangluwaran pungkasan tumrap wong-wong setya. Dheweke weruh pasamuwan kauncalaké menyang pasulayan kang matèni nglawan kéwan lan recané, lan pangibadah marang kéwan iku dipeksa kanthi ancaman pati. Nanging nalika nyawang ngluwihi kumelun lan gegap-gempitaning paprangan, dheweke nyumurupi sapérangan wong ana ing Gunung Sion bebarengan karo Sang Cempening Allah, kang gadhah, tinimbang tandhaning kéwan iku, “asmane Sang Rama katulis ana ing bathuké.” Lan maneh dheweke weruh “wong-wong kang wus olèh kamenangan ngungkuli kéwan iku, lan recané, lan tandhané, lan cacahe asmane, padha ngadeg ana ing segara kaca, nyekel clempungé Gusti Allah” sarta padha ngidungaké kidungé Musa lan Sang Cempening Allah.
“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.
“Piwulang-piwulang iki kanggo paédah kita. Kita kudu netepaké iman kita marang Gusti Allah, awit ing ngarepé kita wis cedhak sawijining mangsa kang bakal nyoba jiwané manungsa. Kristus, ana ing Gunung Zaitun, nyritakaké maneh paukuman-paukuman kang nggegirisi sing bakal ndhisiki rawuhé Panjenengané kaping pindho: ‘Kowe bakal krungu bab perang lan pawarta-pawarta perang.’ ‘Bangsa bakal nglawan bangsa, lan kraton bakal nglawan kraton: lan bakal ana pailan, pageblug, lan lindhu, ing manéka papan. Kabeh iki iku wiwitaning kasusahan.’ Nalika wangsit-wangsit iki nampa panggenapan sapérangan nalika karusakané Yérusalèm, wangsit-wangsit iku luwih langsung tumrap dina-dina pungkasan.”
“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.
“Kita lagi ngadeg ing ambanging kadadéan-kadadéan gedhé lan marem. Ramalan lagi enggal kawujud. Gusti wis ana ing lawang. Ora suwé bakal kabukak ana ing ngarepé kita sawijining mangsa kang nggegirisi minaté tumrap kabèh wong kang urip. Padudon-padudon ing jaman biyèn bakal diuripaké manèh; padudon-padudon anyar bakal muncul. Pemandhangan-pemandhangan kang bakal kelakon ana ing donya kita iki durung tau malah kabayangaké. Sétan lagi makarya lumantar piranti-piranti manungsa. Wong-wong kang lagi ngupaya ngowahi Konstitusi lan ngamanaké sawijining angger-angger kang meksa pangreksaning dina Minggu, mung sathithik mangertèni apa kang bakal dadi asilé. Sawijining krisis wis cedhak banget marang kita.
“But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.
“Nanging para abdining Allah ora kena ngandel marang awake dhewe ing mangsa darurat gedhé iki. Ing wahyu-wahyu kang kaparingaké marang Yesaya, marang Yehezkiel, lan marang Yohanes, kita weruh sepira raketé swarga gegandhengan karo prastawa-prastawa kang dumadi ing bumi lan sepira agungé pangreksané Allah tumrap wong-wong kang setya marang Panjenengané. Donya iki ora tanpa panguwasa. Rancangan prastawa-prastawa kang bakal kelakon ana ing astané Pangéran. Kamulyaning swarga ngasta nasib para bangsa, uga prakara-prakarané pasamuwané, ana ing pangreksané dhéwé.”
“We permit ourselves to feel altogether too much care, trouble, and perplexity in the Lord’s work. Finite men are not left to carry the burden of responsibility. We need to trust in God, believe in Him, and go forward. The tireless vigilance of the heavenly messengers, and their unceasing employment in their ministry in connection with the beings of earth, show us how God’s hand is guiding the wheel within a wheel. The divine Instructor is saying to every actor in His work, as He said to Cyrus of old: ‘I girded thee, though thou hast not known Me.’
Kita ngidini awake dhewe ngrasakake pangati-ati, kasusahan, lan kebingungan kang kakehan banget sajrone pakaryane Gusti. Manungsa kang winates ora dipasrahake kanggo nggawa momotan tanggung jawab iku. Kita kudu precaya marang Allah, pracaya marang Panjenengane, lan terus lumaku maju. Kawaspadan kang ora kendhat saka para utusan swarga, lan kaleksanane kang tanpa pedhot ing paladosane gegayutan karo para titah ing bumi, nuduhake marang kita kepriye asta Allah nuntun rodha ing sajroning rodha. Sang Guru Ilahi ngandika marang saben wong kang melu ing pakaryane, kaya nalika Panjenengane ngandika marang Koresy ing jaman kuna: ‘Aku wis ngiket pinggangmu, sanadyan sira ora wanuh marang Aku.’
“In Ezekiel’s vision God had His hand beneath the wings of the cherubim. This is to teach His servants that it is divine power that gives them success. He will work with them if they will put away iniquity and become pure in heart and life.
“Ing sajroning wahyuhe Ezekiel, Gusti Allah kagungan asta ing sangisoring swiwine para kerubim. Bab iki kanggo mulang para abdinipun bilih kasilipun asal saking kakuwasan ilahi. Panjenengane badhé nyambut damel bebarengan kaliyan para abdinipun menawi sami nyingkiraken piala lan dados resik ing manah saha gesangipun.
“The bright light going among the living creatures with the swiftness of lightning represents the speed with which this work will finally go forward to completion. He who slumbers not, who is continually at work for the accomplishment of His designs, can carry forward His great work harmoniously. That which appears to finite minds entangled and complicated, the Lord’s hand can keep in perfect order. He can devise ways and means to thwart the purposes of wicked men, and He will bring to confusion the counsels of them that plot mischief against His people.
“Cahya padhang kang lumaku ana ing antarané para makhluk urip kanthi énggalé kaya kilat iku nglambangaké cepeté pakaryan iki ing wekasané bakal maju tumuju marang panyampurnan. Panjenengané kang ora tau tilem, kang tansah makarya tanpa kendhat kanggo kasampurnaning rancangan-rancangané, bisa nindakaké pakaryan agungé kanthi selaras. Apa kang katon tumrap pikiran manungsa kang winates minangka prakara kang ruwet lan njlimet, déning tangané Gusti bisa katetepaké ana ing tatanan kang sampurna. Panjenengané bisa nyawisaké dalan lan sarana kanggo ngremuk ancasé para wong duraka, lan Panjenengané bakal nggawé bingung sakehing pituturé wong-wong kang ngrancang piala marang umaté.”
“Brethren, it is no time now for mourning and despair, no time to yield to doubt and unbelief. Christ is not now a Saviour in Joseph’s new tomb, closed with a great stone and sealed with the Roman seal; we have a risen Saviour. He is the King, the Lord of hosts; He sitteth between the cherubim; and amid the strife and tumult of nations He guards His people still. He who ruleth in the heavens is our Saviour. He measures every trial. He watches the furnace fire that must test every soul. When the strongholds of kings shall be overthrown, when the arrows of God’s wrath shall strike through the hearts of His enemies, His people will be safe in His hands.” Testimonies, volume 5, 752–754.
“Para sadulur, saiki dudu wektu kanggo sungkawa lan putus asa, dudu wektu kanggo nyerah marang mangu-mangu lan ora pracaya. Saiki Kristus dudu Juru Slamet kang ana ing kuburan anyar kagungané Yusuf, katutup watu gedhé lan kasêgêl nganggo sêgêl Rum; kita nduwèni Juru Slamet kang wis wungu. Panjenengané iku Sang Prabu, Pangéraning sarwa wadya; Panjenengané lenggah ana ing antarané para kerubim; lan ana ing satengahing pasulayan lan gegeré bangsa-bangsa Panjenengané isih njaga umaté. Panjenengané kang mrentah ana ing swarga iku Juru Slamet kita. Panjenengané ngukur saben pacoban. Panjenengané ngawasi geni pawon peleburan kang kudu nyoba saben jiwa. Nalika bètèng-bètèng para ratu bakal dirubuhaké, nalika panah-panah bebenduning Allah nyrambahi jantung para satruné, umaté bakal slamet ana ing astanipun.” Testimonies, jilid 5, 752–754.
Ezekiel represents the candidates to be among the one hundred and forty-four thousand, and line upon line his experience in the sanctuary aligns with Isaiah’s and John’s experience within the sanctuary. We are now in the temple test, the second of the three tests that seals the one hundred and forty-four thousand. That period is the purification accomplished by the Messenger of the Covenant in fulfillment of Malachi three. The purification process of three tests, is Malachi’s fiery “furnace” “that must test every soul.” When the third angel arrived on October 22, 1844 the Messenger of the Covenant suddenly came to His temple and led the wise virgins of that history into the Most Holy Place, in order to seal His faithful, but the virgins of that history rebelled, and by 1856 the Philadelphian Millerite movement had changed unto the Laodicean Millerite movement and in 1863 became the Laodicean Seventh-day Adventist church.
Yehezkiel makili para calon sing bakal kalebu ing antarané satus patang puluh papat èwu, lan baris demi baris pengalamané ana ing pasucèn cocog karo pengalamané Yesaya lan Yokanan ana ing sajroning pasucèn. Saiki kita ana ing ujian Pedalemané Allah, yaiku ujian kang kapindho saka telung ujian kang nyegel satus patang puluh papat èwu. Mangsa iku yaiku panyucèning kang ditindakake déning Utusan Prajanjian minangka panggenaping Maleakhi telu. Proses panyucèning kang awujud telung ujian iku yaiku “pawon” geni miturut Maleakhi, “kang kudu nyoba saben nyawa.” Nalika malaékat kang katelu rawuh ing tanggal 22 Oktober 1844, Utusan Prajanjian dumadakan rawuh menyang Pedalemané Allah lan nuntun para prawan wicaksana ing sajarah iku mlebu ing Papan Mahasuci, supaya nyegel para setya-Né, nanging para prawan ing sajarah iku mbrontak, lan ing taun 1856 gerakan Millerit Filadelfia wis owah dadi gerakan Millerit Laodikia lan ing taun 1863 dadi pasamuwan Advent Dina Kapitu Laodikia.
The third angel who arrived suddenly on October 22, 1844 withdrew his presence in 1863, and then returned on September 11, 2001. Twenty-five years later the temple test that was typified by October 22, 1844 is now being repeated. Twenty-five is symbolically a prophetic tithe of two hundred and fifty, and two hundred and fifty is a symbol of the history represented in verses eleven to fifteen of Daniel eleven. Two hundred and fifty, and twenty-five is a wheel within the sanctuary vision of Ezekiel. Twenty-five is a symbol of the separation of the wise and the wicked in fulfillment of the three-step testing process that is represented in the work of purification that is accomplished by the Messenger of the Covenant.
Malaékat katelu kang rawuh kanthi dadakan ing tanggal 22 Oktober 1844 narik rawuhipun ing taun 1863, banjur bali maneh ing tanggal 11 September 2001. Rong puluh lima taun salajengipun, ujian pasamuwan suci kang dipratandhakaké déning tanggal 22 Oktober 1844 sapunika lagi diulang. Rong puluh lima kanthi pralambang punika prasepuluhan profetik saking rong atus seket, lan rong atus seket punika pralambanging sajarah kang kawewakili wonten ing ayat sewelas dumugi gangsal welas saking Daniel sewelas. Rong atus seket, lan rong puluh lima, punika roda ing salebeting wahyu pasamuwan suciipun Yehezkiel. Rong puluh lima punika pralambang pamisahan antawisipun para wicaksana lan para durjana, minangka panggenapaning proses pangujian telung undhakan kang kawewakili wonten ing pakaryan panyucèn kang kalampahan déning Utusaning Prajanjian.
Matthew twenty-five contains three parables, and each parable identifies the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. The hope of God’s people represented in the chapter is that they might be a wise virgin in possession of the oil of the message of the midnight cry. Their hope is that they are judged a faithful servant in their stewardship of employing the special talents that were given them to manage in their personal probationary period. Their hope is that they are judged as a sheep of God’s pasture, seated upon His right side, and not a goat on his left. Twenty-five is a symbol of the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. Twenty-five is one of Ezekiel’s wheels.
Matius pasal selawe ngemu telung pasemon, lan saben pasemon mratelakake pamisahan antarane wong wicaksana lan wong duraka ing wektu pemeteraian saking satus patang puluh papat ewu. Pangajabé umat Allah ingkang dipunlambangaké ing pasal punika yaiku supados dados prawan ingkang wicaksana, ingkang kagungan lenga, yaiku pesen panguwuh ing tengah wengi. Pangajabé yaiku bilih piyambakipun dipunadili dados abdi ingkang setya sajroning panggulawentahipun nalika migunakaké talenta-talenta mirunggan ingkang kaparingaké dhateng piyambakipun kanggé dipunreksa sajroning mangsa pancoban pribadinipun. Pangajabé yaiku bilih piyambakipun dipunadili dados wedhus saking pangonanipun Allah, lenggah ing sisih tengenipun Panjenengané, lan boten dados wedhus jawa ing sisih kiwaipun. Selawe punika pralambang saking pamisahan antarane wong wicaksana lan wong duraka ing wektu pemeteraian saking satus patang puluh papat ewu. Selawe punika salah satunggaling rodhanipun Yézkiel.
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 lima saka panawanan kita, ing wiwitaning taun, ing dina kaping sepuluh sasi iku, ing taun kaping patbelas sawisé kutha iku kasabet, ing dina iku uga asta Pangéran tumapak ana ing atasku, lan Panjenengané nuntun aku mrana. Yehezkiel 40:1.
The twenty-fifth year of captivity is represented by October 22, which is represented by the closing of a dispensational door. On October 22, 1844 a door was opened and a door was closed as two classes were separated.
Taun kaping rong puluh lima saka panawan kagambarake déning tanggal 22 Oktober, kang nggambarake katutupé sawijining lawang dispensasional. Ing tanggal 22 Oktober 1844 ana lawang kang kabukak lan ana lawang kang katutup, nalika rong golongan kapisahake.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.
Lan tulisen marang malaékat pasamuwan ing Filadelfia: Mangkéné pangandikané Panjenengané kang suci, Panjenengané kang satya, Panjenengané kang nyekel kunci Dawud, Panjenengané kang mbukak, lan ora ana wong kang bisa nutup; lan nutup, lan ora ana wong kang bisa mbukak; Aku pirsa pakaryanmu: lah, Aku wus masang ana ing ngarepmu lawang kang kabuka, lan ora ana wong kang bisa nutup iku; amarga kowé nduwèni kakuwatan sethithik, lan wus netepi pangandikan-Ku, lan ora nyélaki asma-Ku. Wahyu 3:7, 8.
Christ tells the angel of Philadelphia that He knows their work, that He has set before the church of Philadelphia, an open door. That door is opened by “the key of David,” the key that is placed upon Eliakim.
Kristus ngandika marang malaékat pasamuwan ing Filadelfia yèn Panjenengané mirsa pakaryané, lan yèn Panjenengané wis masang ana ing ngarepé pasamuwan Filadelfia lawang kang kabuka. Lawang iku kabukak déning “kunci Dawud,” yaiku kunci kang dipasang marang Eliakim.
And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:20–22.
Lan bakal kelakon ing dina iku, manawa Aku bakal nimbali abdiningSun, Elyakim bin Hilkia: Lan Aku bakal nyandhangi dheweke nganggo jubahmu, lan ngencengi dheweke nganggo sabukmu, lan Aku bakal masrahake pamaréntahanmu marang tangane: lan dheweke bakal dadi bapa tumrap para pedunung Yerusalem, lan tumrap brayat Yehuda. Lan kunci brayat Dawud bakal Daktumpangake ing pundhake; mangka dheweke bakal mbukak, lan ora ana kang bakal nutup; lan dheweke bakal nutup, lan ora ana kang bakal mbukak. Yesaya 22:20–22.
The day that Eliakim is called, he is separated from wicked Shebna.
Ing dina nalika Éliakim katimbalan, dheweke kapisah saka Syebna kang ala.
Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. Isaiah 22:15–18.
Mangkene pangandikané Pangéran, Gusti Allahé sarwa dumadi: Lungaa, sowanana bendahara iki, yaiku Sebna, kang mréntah omah, lan kandhanana, Apa sing kok duwèni ana ing kéné? lan sapa kang kok duwèni ana ing kéné, nganti kowé ngukir kuburan kanggo awakmu ana ing kéné, kaya wong kang ngukir kuburan kanggo awaké dhéwé ana ing panggonan kang dhuwur, lan nggraji papan panggonan kanggo awaké dhéwé ana ing watu? Lah, Pangéran bakal mbuwang kowé adoh lumantar pambuwangan kang gedhé banget, lan temenan Panjenengané bakal nutupi kowé. Panjenengané mesthi bakal muter lan mbalang kowé kaya bal menyang nagara kang amba; ana ing kana kowé bakal mati, lan ana ing kana kreta-kreta kamulyanmu bakal dadi kawirangan tumrap brayaté gustimu. Yesaya 22:15–18.
The separation of the wise and foolish virgins that fulfilled the illustration of Shebna and Eliakim was fulfilled on October 22, 1844, and also in the twenty-fifth year of captivity of Jehoiachin which was October 22, 573 BC. In Ezekiel chapter eight the wicked within Adventism, represented by Jerusalem, are represented by twenty-five men bowing to the sun. The destruction of Jerusalem represents the Sunday law, which is also the waymark which ends the sealing time of the one hundred and forty-four thousand. That sealing time began on September 11, 2001, and Jesus is both the Alpha and Omega, so September 11, 2001 as the beginning of the sealing illustrates the end, at the Sunday law.
Pamisané para prawan wicaksana lan para prawan bodho, kang nggenepi pralambang Shebna lan Eliakim, katindakaké ing tanggal 22 Oktober 1844, lan uga ing taun kaping selikur lima saka panangkarané Yoyakhin, yaiku tanggal 22 Oktober 573 SM. Ing Yehezkiel pasal wolu, para duraka ing sajroning Adventisme, kang dipralambangaké déning Yerusalem, dipralambangaké déning rong puluh lima wong lanang kang sujud marang srengéngé. Karusakané Yerusalem nggambaraké undhang-undhang Minggu, kang uga dadi tandha dalan kang mungkasi mangsa pematerèné wong satus patang puluh papat èwu. Mangsa pematerèn iku diwiwiti ing tanggal 11 September 2001, lan Gusti Yésus iku loro-loroné Alpha lan Omega, mula tanggal 11 September 2001 minangka wiwitané pematerèn nggambaraké pungkasané, yaiku ing undhang-undhang Minggu.
September 11, 2001 was typified by the Minneapolis meetings of 1888, for Sister White identifies that when the great buildings of New York came down at 9/11, Revelation 18:1–3 was fulfilled. At that time, as in 1888 she identified the angel of Revelation eighteen descended to lighten the earth with His glory. The rebellion of 1888 she aligned with the rebellion of Korah, Dathan and Abiram, who also had two hundred and fifty men of renown join in their apostasy. Two hundred and fifty rebels in the rebellion of Korah and his cohorts in the beginning history of ancient Israel typified the twenty-five men who were bowing to the sun at the ending of ancient Israel.
Tanggal 11 September 2001 dipralambangaké déning pasamuwan-pasamuwan ing Minneapolis taun 1888, awit Sadulur White nerangaké yèn nalika gedhong-gedhong agung ing New York ambruk ing 9/11, Wahyu 18:1–3 kasembadan. Ing wektu iku, kaya déné ing taun 1888, piyambakipun nerangaké yèn malaékat saka Wahyu wolulas mudhun kanggo madhangi bumi kanthi kamulyaning Panjenengané. Pambrontakan taun 1888 dipadhakaké déning piyambakipun karo pambrontakané Korah, Datan, lan Abiram, sing uga kagandhèng déning wong loro atus sèket kang kasuwur ing antarané umat, melu ing murtadé. Wong loro atus sèket pambrontak ing pambrontakané Korah lan para sekuthuné ing sajarah wiwitané Israèl kuna dadi pralambang tumrap wong rong puluh lima sing padha sujud marang srengéngé ing mangsa pungkasané Israèl kuna.
Twenty-five leaders of Laodicean Adventism bowing at the Sunday law and two hundred and fifty at 9/11 sets forth the sealing time with the symbolism of twenty-five, (the symbol of the separation of the wise and wicked) to mark the beginning and ending of the sealing time. Whether it’s the two hundred and fifty rebels in the time of Moses, or the twenty-five men in Ezekiel chapter eight, or of Matthew chapter twenty-five’s three witnesses of the separation, or the twenty-fifth year of the captivity in Ezekiel forty; all the manifestations of the symbol of twenty-five, align with the three two hundred- and fifty-year periods that reached their conclusion in 207 BC, 313 and 2026 respectively.
Rong puluh lima pemimpin Adventisme Laodikia kang sujud ing ngarepé angger-angger Minggu lan rong atus sèket nalika 9/11 nampilaké wektu panyégelan kanthi pralambang rong puluh lima, (pralambang pamisahan antarané wong wicaksana lan wong duraka) kanggo nandhani wiwitan lan pungkasané wektu panyégelan. Apa iku rong atus sèket para pambrontak ing jaman Musa, utawa rong puluh lima wong ing Yehezkiel pasal wolu, utawa telung seksi pamisahan ing Matius pasal rong puluh lima, utawa taun kaping rong puluh lima saka panangkaran ing Yehezkiel patang puluh; kabèh pawujudan saka pralambang rong puluh lima iku selaras karo telung mangsa rong atus sèket taun kang tekan pungkasané ing 207 SM, 313, lan 2026.
Twenty-five is an axle, so to speak, of twenty-five that brings all the lines of twenty-five into perfection. It becomes one of the prophetic keys of the kingdom given to Peter to bring clarity into the hidden history of verse forty. It has been repeatedly established on more than three witnesses that verses ten to fifteen of Daniel eleven represent a line that covers the history from 1989 unto the Sunday law, which is the hidden history of verse forty. The lion of the tribe of Judah is now unsealing the wheels of Ezekiel as He opens the hidden history that will finalize the message of the Midnight Cry of the latter days.
Rong puluh lima iku, kaya ta, dadi poros saka rong puluh lima sing nggawa sakehing garis rong puluh lima marang kasampurnan. Iku dadi salah siji saka kunci-kunci profetik karajan sing kaparingake marang Petrus kanggo nggawa kajelasan menyang sajarah kang kasamun tumrap ayat patang puluh. Wis bola-bali katetepake adhedhasar luwih saka telung seksi yen ayat sepuluh nganti limalas saka Daniel sewelas makili sawijining garis sing nyakup sajarah wiwit taun 1989 nganti tekan hukum Minggu, yaiku sajarah kang kasamun saka ayat patang puluh. Singa saka taler Yehuda saiki lagi mbikak segel roda-rodaning Yehezkiel nalika Panjenengane mbukak sajarah kang kasamun sing bakal ngrampungake pekabaran Panguwuh Tengah Wengi ing dina-dina wekasan.
In the following articles we will continue to identify Ezekiel’s wheels that represent the complex interplay of men in the latter days. Ezekiel chapter one at the beginning of this article and the accompanying passage from Testimonies volume five set forth will be our continued point of reference as we proceed in the articles. When the wheels are set forth in their proper place, and with their proper intersections with the other wheels of prophetic history we will demonstrate that the three hundred and ninety-one years and fifteen days that empowered the first angel on August 11, 1840 is also represented by Ezekiel as three hundred and ninety years, connected with the one and a half years of the siege of Jerusalem; and that the arrival of this prophetic light identifies the lifting up of the ensign of the one hundred and forty-four thousand.
Ing artikel-artikel candhake iki kita bakal nerusaké ngenali rodha-rodhané Yéhèzkièl sing makili gegayutan bebarengan kang ruwet antarané manungsa ing dina-dina wekasan. Yéhèzkièl pasal siji ing wiwitan artikel iki lan pethikan kang nyarengi saka Testimonies volume lima kang wis dipratélakaké bakal dadi titik acuan kita sing terus dilestarekaké sajroning lumampah kita ing artikel-artikel iki. Nalika rodha-rodha iku dipratélakaké ana ing papané kang trep, lan kanthi sesambungan-sesambungané kang trep karo rodha-rodha liyané sajroning sajarah kenabian, kita bakal nduduhaké yèn telung atus sangang puluh siji taun lan limalas dina sing maringi kakuwatan marang malaékat kapisan ing tanggal 11 Agustus 1840 iku uga dipratélakaké déning Yéhèzkièl minangka telung atus sangang puluh taun, kagandhèng karo setaun setengahé pengepungan Yérusalèm; lan yèn rawuhipun pepadhang kenabian iki nandhakaké pengangkatan panji saka wong satus patang puluh papat ewu.
July 27, 1299 unto 1337 represents thirty-eight years at the beginning of the one hundred and fifty years (five months) of Revelation nine, verse ten. That one hundred and fifty years connects with the three hundred and ninety-one years and fifteen days of verse fifteen. Thus, the beginning of the two periods, make up one line of prophecy which concluded in the fulfillment of the 1838 and 1840 prediction of Josiah Litch and marked the rising up and empowerment of the Millerite movement. That history at the beginning of Adventism, marks the rising up of the one hundred and forty-four thousand as an ensign in advance of the Sunday law. Thus, Ezekiel’s three hundred and ninety years, and one point five years (1.5) of Jerusalem’s siege marks the end of the line of prophecy that began in 1299.
27 Juli 1299 nganti 1337 nggambarake telung puluh wolu taun ing wiwitaning satus sèket taun (limang sasi) saka Wahyu sanga, ayat sepuluh. Satus sèket taun iku kagandhèng karo telung atus sangang puluh siji taun lan limalas dina saka ayat limalas. Mangkono, wiwitan saka loro mangsa iku mbentuk siji garis ramalan kang pungkasané katetepaké ing kasampurnaning ramalan taun 1838 lan 1840 déning Josiah Litch lan nandhani munggahe sarta kaparingané kakuwatan marang gerakan Millerit. Sajarah iku ing wiwitan Adventisme, nandhani munggahe satus patang puluh papat èwu minangka panji sadurungé angger-angger Minggu. Mangkono, telung atus sangang puluh tauné Yèhezkièl, lan siji koma lima taun (1.5) saka pangepungan Yérusalèm nandhani pungkasan garis ramalan kang diwiwiti ing taun 1299.
It would be worthwhile to consider the passage from Testimonies, volume five in advance of the next article.
Bakal migunani menawa pethikan saka Testimonies, jilid lima, dipunwigatosaken rumiyin sadèrèngipun artikel salajengipun.