Ezekiel is identified as the “mourning prophet” for he is a symbol of the one hundred and forty-four thousand, who in chapter nine of his book are mourning (sighing and crying) for the abominations done in the land and in the church. In the passage from Testimonies we cited in the last article Sister White penned, “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.”

Yéhezkièl kawéntar minangka “nabi kang nangisi,” awit panjenenganipun dados pralambang saking satunggal atus sekawan dasa sekawan ewu, ingkang wonten ing pasal sanga saking kitabipun sami sesambat ing pangangen-angen lan sesenggukan awit saking sakehing kaabominasian ingkang katindakaken wonten ing nagari lan ing pasamuwan. Ing pethikan saking Testimonies ingkang sampun kita sebat wonten ing artikel pungkasan, Sister White nyerat, “Sang nabi piyambak punika satunggaling tiyang manca wonten ing tanah manca, ing pundi ambisi tanpa wates lan kekejeman ingkang galak ngasta panguwaos ingkang paling inggil. Menapa ingkang dipun tingali lan dipun mireng babagan tirani lan kaluputan manungsa ndadosaken jiwanipun kasusahan, lan piyambakipun nangis kanthi pait rina lan wengi.”

The one hundred and forty-four thousand are the “outcasts of Israel,” who were scattered, as represented by Ezekiel being taken into captivity. The sealing process represented in Ezekiel nine is the same as Revelation seven, and both those chapters are represented as taking place in the latter days.

Satus patang puluh papat ewu iku “wong-wong buwangané Israèl,” kang wis kasebar, kaya dene digambaraké déning Yézkiel nalika panjenengané digawa menyang pambuwangan. Proses panyegelan kang dipratandhakaké ing Yézkiel sanga iku padha karo Wahyu pitu, lan loro-loroné bab iku dipratélakaké dumadi ing dina-dina wekasan.

“This sealing of the servants of God is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.

“Pameteraian para para abdinipun Allah punika sami kaliyan ingkang katuduhaken dhateng Yèhezkièl wonten ing sesanti.” Testimonies to Ministers, 445.

From the throne, God directs the cherubim who in turn manage the wheels. Ezekiel was to understand from the vision that God was in control, even in the period when everything appeared to be in confusion. Sister White says “in like manner” after setting forth the structure of God on the throne, directing the cherubim who managed the affairs of earth, as she describes John in the sanctuary where Christ walked among the seven churches. Ezekiel and John are symbols of those who live in the sealing time of the one hundred and forty-four thousand who, as inspiration records, “The scenes to be enacted in our world are not yet even dreamed of.”

Saka dhampar, Gusti Allah nuntun para kerub, lan para kerub iku banjur ngatur rodha-rodha. Liwat wahyu iku, Ezekiel kuduné mangertèni bilih Gusti Allah tetep ngasta pangwasan, malah ing mangsa nalika samubarang katon kaya ana ing kahanan bingung. Sister White ngandika “kanthi cara kang padha” sawisé nerangake tatanan Gusti Allah ing dhampar, nuntun para kerub kang ngatur prakara-prakara bumi, kados dene panjenengané nggambarake Yokanan ana ing pasucèn nalika Kristus lumampah ana ing antarané pitu pasamuwan. Ezekiel lan Yokanan iku pralambang tumrap wong-wong kang urip ing mangsa panyegelan saka satus patang puluh papat èwu wong, kang, kados kacathet déning ilham, “The scenes to be enacted in our world are not yet even dreamed of.”

Certainly when Sister White penned those words, those words were true, but in the sealing time they find their perfect fulfillment. Twenty years ago or so, would you have thought that what is now transpiring in the world in conjunction with the swarming of the locusts of Islam? Locusts as a symbol of Islam in chapter nine of Revelation includes the migration in nature of the Locusts of northern Africa. Those swarming locusts of Africa's migration path aligns with the geography that was taken over by Islam. Islam is descendant of Ishmael, and Ishmael’s mother was Hagar. Hagar means “flight” or “to flee.” In Arabic the name is usually rendered Hajar (هاجر), and it is connected to the same root that gives us Hijra (the migration/flight of Muhammad). The roots of Islam are associated with not only the swarming of locusts, but the roots include the meaning of migration. Did anyone ever dream that illegal immigration was a manifestation of the locust of Islam?

Temtu, nalika Sister White nyerat tembung-tembung punika, tembung-tembung punika leres, nanging ing wekdal panyegelan, tembung-tembung punika manggihaken kasampurnanipun ingkang sampurna. Kinten-kinten kalih dasawarsa kapengker, punapa panjenengan badhé ngira bilih punapa ingkang sapunika kadadosan wonten ing donya punika wonten gandhènganipun kaliyan nggerombolé walang-walang Islam? Walang minangka pralambang Islam ing pasal sanga kitab Wahyu kalebet migrasi walang-walang Afrika sisih lor ing alam. Gerombolan walang-walang ingkang migrasi ing Afrika punika lumampahipun cocog kaliyan géografi wilayah ingkang dipunrebut déning Islam. Islam punika turunipun Ismael, lan ibunipun Ismael punika Hagar. Hagar ateges “mabur” utawi “mlayu.” Ing basa Arab, asma punika limrahipun dipunwujudaken dados Hajar (هاجر), lan punika kagandhèng kaliyan akar tembung ingkang sami ingkang maringi kita Hijra (migrasi/maburing Muhammad). Oyod-oyodipun Islam kagandhèng kaliyan boten namung nggerombolé walang, nanging oyod-oyod punika ugi ngemu teges migrasi. Punapa wonten ingkang nate ngimpi bilih imigrasi ilegal punika minangka sawijining perwujudan saking walang Islam?

Did anyone dream that the global communists would form an alliance with the Islamic hordes? Both Islam and the globalists dragon power ascend from the bottomless pit in Revelation 9/11 respectively, and the bottomless pit represents a manifestation of satanic power. Both of the current allies are instruments of Satan according to the Scriptures of truth.

Apa ana wong sing tau ngimpen manawa para komunis global bakal mbentuk sawijining aliansi karo gerombolan Islam? Islam lan kakuwasan naga para globalis loro-loroné munggah saka jugangan tanpa dhasar ing Wahyu 9/11, sarta jugangan tanpa dhasar iku nglambangaké sawijining perwujudan kakuwasan Iblis. Kaloroné sekutu jaman saiki iku, miturut Kitab Suci kayektèn, minangka piranti-piranti Iblis.

“‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.

“‘Nalika wong-wong mau wus ngrampungake [lagi ngrampungake] paseksine.’ Wektu nalika saksi loro mau kudu medhar wangsit kanthi kasandhang bagor wus rampung ing taun 1798. Nalika lagi nyedhaki pungkasaning pakaryane ana ing kaanan peteng, perang bakal katindakaké marang wong-wong mau déning kakuwatan kang dilambangaké minangka ‘kewan galak sing munggah saka telenging jurang.’ Ing akèh bangsa ing Éropah, kakuwatan-kakuwatan kang mrentah ing Greja lan Nagara, sajroning atusan taun, wus dikuwasani déning Iblis lumantar papatèn. Nanging ing kéné katuduhaké sawijining pameca anyar saka kakuwatan Satanis.” The Great Controversy, 268.

Sister White here identifies the arrival of socialism in the French Revolution period, while also noting that Satan also controls the papal power. The papal power also comes out of the bottomless pit in Revelation seventeen and in chapter nine of Revelation, Islam is the smoke which came from the bottomless pit. The point still remains; did inspiration truly mean, “The scenes to be enacted in our world are not yet even dreamed of?” Who dreamed that Islam would now be spread across Europe and now descending upon the Americas? Did you dream the locusts would be spread across the globe by the globalists of the United Nations, the European Union and the democratic party of the United States?

Ing kéné, Sister White ngenali tekane sosialisme ing jaman Révolusi Prancis, nalika uga nyatakake bilih Satan ugi nguwasani kakuwasan kepausan. Kakuwasan kepausan punika ugi medal saking jugangan tanpa dhasar wonten ing Wahyu pitulas, lan wonten ing Wahyu pasal sanga, Islam punika asap ingkang medal saking jugangan tanpa dhasar. Intinipun tetep sami; punapa ilham saestu ngersakake, “Pemandhangan-pemandhangan ingkang badhé kalakon wonten ing donya kita punika taksih dereng nate kapikir babar pisan?” Sinten ingkang nate ngira bilih Islam sapunika badhé nyebar ing saindenging Éropah lan sapunika tumurun dhateng Amérika? Punapa panjenengan nate ngira bilih walang-walang punika badhé kasebar ing saindenging jagad déning para globalis saking Perserikatan Bangsa-Bangsa, Uni Éropa, lan partai demokratis ing Amérika Sarékat?

Who dreamed that the educational institutions would be overcome by the communist and Islamic alliance that is now being paid for by tax dollars of citizens that never intended their tax dollars would be employed to destroy the nation supplying the tax dollars.

Sapa sing ngimpi manawa lembaga-lembaga pendhidhikan bakal dikuwasani déning aliansi komunis lan Islam sing saiki dibiayai déning dhuwit pajeg para warga negara, sing ora tau ngarahaké yèn dhuwit pajegé bakal dipigunakaké kanggo ngrusak bangsa sing nyedhiyakake dhuwit pajeg iku.

Who dreamed Great Britain would promote an uphold white girls being gang raped, kidnapped and imprisoned and murdered by Islam? Many point out that fact the every communist system ever located in human history has been a complete failure, but the fruit of the socialism of Britain is as much a condemnation of socialism, as the failure of the system’s economic and political philosophies.

Sapa sing naté ngimpi yèn Britania Raya bakal nyengkuyung lan ngugemi supaya bocah-bocah wadon kulit putih diperkosa sacara bebarengan, diculik, dipenjara, lan dipatèni déning Islam? Akeh wong nuding kasunyatan yèn saben sistem komunis sing tau ana sajroning sajarah manungsa tansah dadi kegagalan kang pepak, nanging woh saka sosialisme ing Britania padha gedhéné dadi paukuman tumrap sosialisme, kaya déné kegagalan filsafat ékonomi lan pulitik saka sistem iku.

Who would have dreamed that the merchants of the earth would be allowed to introduce poisons to accomplish mass murder of over seventeen million people?

Sapa sing bakal ngira manawa para sudagar ing bumi bakal diparengake ngenalake racun-racun kanggo nindakake pati massal marang luwih saka pitulas yuta wong?

Who dreamed men such as George Soros, Bill Gates and Anthony Fauci would be allowed to accomplish their demonic deeds of evil with absolutely no consequences?

Sapa sing tau mbayangaké manawa wong-wong kaya George Soros, Bill Gates, lan Anthony Fauci bakal diidinaké nindakaké pakaryan ala sing asipat démonis tanpa ana akibat apa-apa babar pisan?

When Sister White stated the scenes enacted would not be dreamed about, she did so in the context of the sealing time of the one hundred and forty-four thousand. She was following her comments on Christ warning in Matthew twenty-four where she recorded, “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.”

Nalika Sister White nyariosaken bilih adegan-adegan ingkang kalampahan punika boten badhé dipunimpeni wonten ing pangimpen, piyambakipun ngandharaken punika wonten ing konteks wekdal pemateraianipun satunggal atus patang dasa sekawan èwu. Piyambakipun nindakaken punika minangka lajêngan saking pangandikanipun bab pepèngetipun Kristus wonten ing Matius kalih dasa sekawan, ing pundi piyambakipun nyatet, “Piwulang-piwulang punika kanggé paédah kita. Kita kedah nyantosakên iman kita dhateng Gusti Allah, awit wonten ing sangajenging kita wekdal ingkang badhé nyobi jiwaning manungsa. Kristus, wonten ing Gunung Zaitun, nyariyosakên malih paukuman-paukuman ingkang nggegirisi ingkang badhé ndhisiki rawuhipun kaping kalih.”

The lessons she had just referred to were the illustrations of both Ezekiel and John in the sanctuary learning to understand that God is in control of all things. In the confusion and rebellion that is now under way, a confusion and rebellion that will only escalate as history moves forward, those who are God’s messengers, as represented by not only Ezekiel and John in the temple, but also Isaiah will only navigate the history in a fashion that glorifies the Lord if they understand that even the things we never dreamed of are still under the control of God.

Piwulang-piwulang kang nembe dipunsebat punika inggih punika gambaran-gambaran saking Yehezkiel lan Yohanes wonten ing pasucèn nalika sinau mangertos bilih Gusti Allah nguwasani samukawis. Ing satengahing kekacauan lan pambrontakan ingkang sapunika sampun lumampah, kekacauan lan pambrontakan ingkang namung badhé saya ngrembaka nalika sajarah saya majeng, tiyang-tiyang ingkang dados para utusanipun Gusti Allah, kados dene dipungambaraken boten namung déning Yehezkiel lan Yohanes wonten ing Pedaleman, nanging ugi déning Yesaya, namung badhé saged ngliwati sajarah kanthi cara ingkang ngluhuraken Gusti menawi piyambakipun mangertos bilih malah prekawis-prekawis ingkang boten naté kita impèkaken taksih wonten ing sangandhaping pangwasanipun Gusti Allah.

Those wheels intersecting the other wheels include the events that were never dreamed of, and they are the events that transpire in the sealing time that began on 9/11. The lessons that are to be learned are only learned by those who by faith enter into the Most Holy Place and see Christ and His light shining from the Ark. When that glory is viewed as represented by Daniel in chapter ten, the class that is benefitted from the light is separated from those who fled from the vision.

Roda-roda kang saling nyabrang karo roda-roda liyane iku nyakup prastawa-prastawa kang durung tau kabayangaké, lan iku minangka prastawa-prastawa kang kelakon ing mangsa pemeteraian kang diwiwiti ing 9/11. Piwulang-piwulang kang kudu disinaoni iku mung disinaoni déning wong-wong kang lumantar pracaya mlebu menyang Papan Mahasuci lan ndeleng Kristus sarta pepadhangé madhangi saka Pethi Prajanjian. Nalika kamulyan iku dideleng kaya kang diwakili déning Daniel ing pasal sepuluh, golongan kang oleh paédah saka pepadhang iku dipisahaké saka wong-wong kang mlayu saka penglihatan mau.

And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:7.

Lan aku, Dhanièl piyambak, kang nyumurupi wahyu iku; awit para wong kang padha nunggil karo aku ora nyumurupi wahyu iku; nanging geter kang gedhé banget nempuh marang wong-wong mau, nganti padha mlayu ndhelik. Daniel 10:7.

There is much more to be derived from the passage in the previous article, but we will address a wheel as we close this article. We have noted in the last article the symbolism of the number twenty-five and before that we spent time on the number thirty. The light from the book of Ezekiel is not simply symbolic numbers, but it is worthwhile to first familiarize ourselves with some of those numerical symbols before beginning to bring some clarity out of the confusion.

Isih akèh manèh kang bisa dipethik saka pethikan ing artikel sadurungé, nanging nalika kita nutup artikel iki, kita bakal ngrembug siji rodha. Ing artikel pungkasan kita wis nyathet pralambangé angka rong puluh lima, lan sadurungé iku kita uga wis nyawisaké wekdal kanggo angka telung puluh. Pepadhang saka kitab Yéhezkièl iku dudu mung angka-angka pralambang waé, nanging prayoga yèn dhisik kita ngenal sawatara pralambang angka mau sadurungé miwiti ngetokaké sawatara kajelasan saka ing kahanan kang mbingungaké.

Seventeen

Pitulas

The three two-hundred and fifty-year prophecies identify a seventeen-year period that begins at the end of the history of the church of Smyrna. From 313 to 330, seventeen years typify the setting up of the image of the beast.

Telung wangsit rong atus seket taun mau nuduhaké sawijining mangsa pitulas taun kang wiwité ana ing pungkasaning sajarah gréja Smirna. Wiwit taun 313 nganti 330, pitulas taun mau minangka pralambang saka madegé reca kéwan iku.

The two hundred and fifty years that began in 457 BC ended in 207 BC, seven years after the battle of Raphia and ten years before the battle of Panium. From Raphia to Panium was seventeen years, and it represents the hidden history of verse forty as set forth in verses eleven through fifteen of Daniel eleven.

Rong atus seket sèket taun sing diwiwiti ing 457 BC rampung ing 207 BC, pitung taun sawisé perang Raphia lan sepuluh taun sadurungé perang Panium. Saka Raphia tekan Panium ana pitulas taun, lan iki nggambarake sajarah kang kasamun ing ayat patang puluh, kaya dene katuduhake ing ayat sewelas nganti limalas saka Daniel sewelas.

Ptolemy IV Philopator (also known as Ptolemy IV) was the ruler who won the Battle of Raphia in 217 BC. He reigned as king (and pharaoh) of Ptolemaic Egypt from 221 BC to 204 BC, thus he reigned for seventeen years. He began his reign before the battle of Raphia, but died before the battle of Panium.

Ptolemaios IV Philopator (uga kawentar minangka Ptolemaios IV) iku panguwasa kang menang ing Peperangan Raphia ing taun 217 SM. Panjenengané mrentah minangka raja (lan faraon) Mesir Ptolemaik wiwit taun 221 SM nganti taun 204 SM, mula panjenengané mrentah suwéné pitulas taun. Panjenengané miwiti pamaréntahané sadurungé Peperangan Raphia, nanging seda sadurungé Peperangan Panium.

The battle of Raphia representing the Ukrainian War began in 2014 when the United States brought about a color revolution in the Ukraine. Ptolemy IV, the king of the south typifies Vladimir Putin, who began his reign in 2000, the year before the sealing of the one hundred and forty-four thousand in 2001 began. As with Ptolemy, Putin began to reign before the Ukrainian war, typified by the battle of Raphia beginning in 2014. Before Panium Putin, as typified by Ptolemy is removed. Putin began to reign in 2000, thus aligning with the beginning of the sealing time that began the next year in 2001. Seventeen symbolic years as represented by Ptolemy identifies the period Putin reigns, and he does so during the sealing time.

Peperangan Raphia, ingkang makili Perang Ukraina, wiwit wonten ing taun 2014 nalika Amérika Sarékat ndadosaken satunggaling révolusi warna ing Ukraina. Ptolemaios IV, ratu kidul, mèlambangaken Vladimir Putin, ingkang miwiti pamaréntahanipun ing taun 2000, yaiku sataun sadèrèngipun panyegelan saking sèket sèket sekawan èwu ing taun 2001 kawiwitan. Kados déné Ptolemaios, Putin miwiti pamaréntahanipun sadèrèngipun perang Ukraina, ingkang dipunlambangaken déning peperangan Raphia ingkang kawiwitan ing taun 2014. Sadèrèngipun Panium, Putin, kados ingkang dipunlambangaken déning Ptolemaios, dipunbusak. Putin miwiti pamaréntahanipun ing taun 2000, mila selaras kaliyan wiwitaning wekdal panyegelan ingkang kawiwitan ing taun candhakipun, 2001. Pitulas taun simbolis, kados ingkang dipunwakili déning Ptolemaios, nandhani mangsa pamaréntahan Putin, lan piyambakipun nindakaken punika salebeting wekdal panyegelan.

Trump represented by the conclusion of the two hundred and fifty years that began in 457 BC is located in the same hidden history as Putin, a history that is seventeen years long beginning at the battle of Raphia. The dragon (Putin) and false prophet (Trump) are located within the hidden history. In that history the beast, represented as “the robbers of thy people” symbolizing the papal power is located at the end of the seventeen years from Raphia to Panium.

Trump ingkang dipunlambangaken déning pungkasaning kalih atus sèket taun ingkang wiwit taun 457 BC mapan wonten ing sajarah kapingidhan ingkang sami kaliyan Putin, satunggaling sajarah ingkang dawanipun pitulas taun, wiwit saking paprangan Raphia. Naga (Putin) lan nabi palsu (Trump) mapan wonten ing salebeting sajarah kapingidhan punika. Ing sajarah punika, kéwan, ingkang dipunwujudaken dados “para perampoking umaté panjenengan” minangka pralambang kakuwasan kapausan, mapan ing pungkasaning pitulas taun saking Raphia dumugi Panium.

The year 321 represents the Sunday law in the United States, and 321 is located within a seventeen-year period from the Edict of Milan in 313 unto the division of the empire in 330.

Taun 321 nggambarake paugeran Minggu ana ing Amérika Sarékat, lan 321 iku dumunung ana ing sajroning kurun pitulas taun wiwit Edict of Milan ing 313 nganti tumekaning pambagéaning kakaisaran ing 330.

The history represented from Josiah’s Great Passover as it is called, begins the seventeenth Jubilee cycle of the Jews. From Josiah’s Passover, which is the greatest revival in the Old Testament unto October 22, represents the Millerite history from August 11, 1840 unto October 22, 1844, but more importantly it represents the history of 9/11 unto the Sunday law. The sealing time of the one hundred and forty-four thousand is represented by the seventeenth Jubilee cycle from Josiah unto October 22. Seventeen is a symbol associated with the major events of the sealing time, and the number seventeen is a point where Ezekiel’s wheels intersect.

Sajarah sing dipratandhakaké wiwit saka Paskah Agungé Yosia, kaya déné diarani mangkono, miwiti siklus Yobel kaping pitulasé bangsa Yahudi. Wiwit saka Paskahé Yosia, yaiku kabangunan rohani kang paling gedhé ing Prajanjian Lawas, tekan 22 Oktober, iku nggambaraké sajarah Millerite wiwit 11 Agustus 1840 nganti 22 Oktober 1844, nanging sing luwih wigati manèh iku nggambaraké sajarah saka 9/11 nganti tekan undhang-undhang Minggu. Wektu panyegelané wong satus patang puluh papat ewu dipratandhakaké déning siklus Yobel kaping pitulas wiwit saka Yosia nganti 22 Oktober. Pitulas iku sawijining pralambang sing gegandhèngan karo prastawa-prastawa gedhé ing wektu panyegelan, lan angka pitulas iku sawijining titik ing ngendi rodha-rodhané Yéhèzkièl padha sesilangan.

In the hidden history of verse forty of Daniel, as represented in verses ten through fifteen of the same chapter the dragon is associated with the number “17” by Ptolemy’s reign. The history of verses eleven’s battle of Raphia unto verse fifteen’s battle of Raphia is “17” years. That history places Donald Trump in the middle of the seventeen years represented by those two battles. The image of the beast that is formed and set up by Trump in the United States is represented by “17” years from 313 to 330. In verse one of chapter one Ezekiel is in the thirtieth year of the “17th” Jubilee cycle. Did you ever dream that the number seventeen represented one of the wheels Ezekiel saw in the Most Holy Place?

Ing sajarah kang kasamar ing ayat patang puluh saking kitab Daniel, kados dene kawejangan ing ayat sapuluh dumugi limalas ing bab ingkang sami, naga punika dipunsambungaken kaliyan wilangan “17” lumantar pamaréntahan Ptolemeus. Sajarah saking perang Raphia ing ayat sewelas dumugi perang Raphia ing ayat limalas punika suwéné “17” taun. Sajarah punika nempataken Donald Trump wonten ing tengahing pitulas taun ingkang dipunlambangaken déning kalih perang punika. Gambar kéwan galak ingkang dipunbentuk lan dipuntegakaken déning Trump ing Amérika Sarékat punika dipunlambangaken déning “17” taun wiwit taun 313 dumugi 330. Ing ayat kapisan bab kapisan, Ezekiel wonten ing taun kaping telung puluh saking siklus Yobel kaping “17”. Punapa panjenengan nate ngimpen bilih wilangan pitulas punika nglambangaken salah satunggal saking rodha-roda ingkang dipuntingali déning Ezekiel wonten ing Papan Mahasuci?

Ezekiel is a symbol of those during the sealing time who have by faith entered into the Most Holy Place. They are Peter’s priests.

Yehezkiel punika pralambangipun tiyang-tiyang ing wekdal panyegelan ingkang kanthi pitados sampun lumebet dhateng Papan Ingkang Mahasuci. Piyambakipun punika para imamipun Petrus.

Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

Kowé uga, minangka watu-watu kang urip, lagi kabangun dadi omah kasukman, dadi imam-imam suci, supaya nyaosaké kurban-kurban kasukman kang kadhèrèkaken déning Gusti Allah lumantar Yesus Kristus. 1 Petrus 2:5.

They have been commissioned to present a message to God’s former covenant people who are then being passed by, though they are forewarned God’s former covenant people will not see or hear.

Wong-wong mau wis diparingi tugas kanggo ngaturaké sawijining pesen marang umat prajanjian Gusti Allah biyèn, sing banjur diliwati, sanadyan wis dipèngeti sadurungé yèn umat prajanjian Gusti Allah biyèn ora bakal weruh utawa krungu.

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. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Ezekiel 3:3–9.

Panjenengané banjur ngandika marang aku, “He, anaking manungsa, gaweya wetengmu mangan, lan isenana ususmu nganggo gulungan kitab iki kang Dakparingaké marang kowé.” Banjur aku mangan iku; lan ana ing cangkemku legi kaya madu. Panjenengané banjur ngandika marang aku, “He, anaking manungsa, mangkata, lungaa menyang brayat Israèl, lan ngandhaa marang wong-wong mau nganggo pangandikan-Ku. Awit kowé ora kautus marang bangsa kang basa tuturé asing lan basané angel, nanging marang brayat Israèl; dudu marang akèh bangsa kang basa tuturé asing lan basané angel, kang tembung-tembungé ora bisa kokmangertèni. Satemené, saupama Aku ngutus kowé marang wong-wong mau, mesthi padha ngrungokaké kowé. Nanging brayat Israèl ora bakal ngrungokaké kowé, awit padha ora gelem ngrungokaké Aku; amarga sakabèhé brayat Israèl iku padha kendel rai lan atos ati. Lah, rai-mu wis Daktetepaké kuwat nglawan rai-raié, lan bathukmu kuwat nglawan bathuk-bathuké. Kaya inten kang luwih atos tinimbang watu krempeng, bathukmu wis Dakkadèkaké mangkono; aja wedi marang wong-wong mau, lan aja giris merga saka polatané, sanadyan wong-wong mau iku brayat kang mbrontak.” Ezekiel 3:3–9.

Ezekiel is directed to proclaim a message to the former covenant people as represented by the Protestants of Millerite history and the Laodicean Seventh-day Adventist church in the latter days. If he refuses to proclaim the message the blood of those left unwarned will be upon him.

Yèheskèl diprentah supaya martakaké sawijining pesen marang umat prajanjian biyèn, kaya sing kaélingaké déning golongan Protestan ing sajarah Millerit lan pasamuwan Advent Dina Kaping Pitu Laodikia ing dina-dina wekasan. Manawa dhèwèké nolak martakaké pesen iku, getihé wong-wong sing katilar tanpa pepéling bakal katanggungaké marang dhèwèké.

Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me. When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul. Again, When a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand. Nevertheless if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul. Ezekiel 3:17–21.

He anake manungsa, Ingsun wus ndadèkaké sira juru-tilik tumrap brayat Israèl; mulané rungokna pangandika saka cangkem-Ku, lan wènèhana pepènget marang wong-wong mau saka Ingsun. Manawa Ingsun ngandika marang wong duraka: Sira mesthi bakal mati; lan sira ora mènèhi pepènget marang dhèwèké, utawa ora ngandika kanggo ngélingaké wong duraka iku saka lakuné kang duraka, supaya nylametaké nyawané; wong duraka iku bakal mati ana ing kaluputané; nanging getihé bakal Ingsun tuntut saka tanganira. Nanging manawa sira mènèhi pepènget marang wong duraka, lan dhèwèké ora mbalik saka kadurakané, utawa saka lakuné kang duraka, dhèwèké bakal mati ana ing kaluputané; nanging sira wus ngluwari nyawamira. Manèh, manawa wong mursid nyimpang saka kabenerané, lan nindakaké piala, lan Ingsun nempataké sandhungan ana ing ngarepé, dhèwèké bakal mati: marga sira ora mènèhi pepènget marang dhèwèké, dhèwèké bakal mati ana ing dosané, lan kabeneran kang wus ditindakaké ora bakal kèngetan; nanging getihé bakal Ingsun tuntut saka tanganira. Nanging manawa sira mènèhi pepènget marang wong mursid, supaya wong mursid iku aja nganti gawé dosa, lan dhèwèké temen ora gawé dosa, mesthi bakal urip, amarga wus diwènèhi pepènget; mangkono uga sira wus ngluwari nyawamira. Hezekièl 3:17–21.

In the first ‘eleven’ chapters of Ezekiel, he is shown the destruction of Jerusalem, illustrated by the visions by the river Chebar, the plain and Jerusalem. He is commissioned to proclaim a warning of the impending judgment upon Jerusalem. The warning message of the impending judgment upon Jerusalem is the warning given first to the Laodicean Seventh-day Adventist church. The warning identifies the judgment and rejection of God’s people in Jerusalem who do not possess the seal of God. The warning typified by Ezekiel is the warning of the soon-coming Sunday law.

Ing sepisanan “sewelas” bab ing Yehezkiel, dhèwèké kaparingi pandelengan bab karusakan Yérusalèm, kang dipralambangaké lumantar wahyu-wahyu ana ing sacedhak Kali Kebar, ing tanah warata, lan ing Yérusalèm. Panjenengané diprêntahaké supaya martakaké pepéling ngenani paukuman kang bakal tumiba marang Yérusalèm. Pesen pepéling bab paukuman kang bakal tumiba marang Yérusalèm iku ya iku pepéling kang kaparingaké luwih dhisik marang gréja Advent Dina Kaping Pitu Laodikia. Pepéling iku nandhesaké paukuman lan panampikan umaté Allah ing Yérusalèm kang ora nduwèni meterai Allah. Pepéling kang dipralambangaké déning Yehezkiel iku ya iku pepéling ngenani angger-angger Minggu kang enggal bakal teka.

In those first eleven chapters where these truths are set forth, Ezekiel is made dumb, and only speaks thereafter when God specifically opens his mouth, and this continues until the destruction of Jerusalem, when he again can speak.

Ing sewelas bab kapisan iku, ing kono kayekten-kayekten iki kaandharake, Yéhezkièl digawe bisu, lan sawisé iku mung ngandika nalika Gusti Allah piyambak kanthi mligi mbikak cangkemé; lan kahanan iki lumaku terus nganti karusakané Yérusalèm, nalika dhèwèké bisa ngandika maneh.

Then the spirit entered into me, and set me upon my feet, and spake with me, and said unto me, Go, shut thyself within thine house. But thou, O son of man, behold, they shall put bands upon thee, and shall bind thee with them, and thou shalt not go out among them: And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they are a rebellious house. But when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord God; He that heareth, let him hear; and he that forbeareth, let him forbear: for they are a rebellious house. Ezekiel 3:24–27.

Banjur Roh iku lumebu ing aku, lan ngadegaké aku ana ing sikilku, sarta ngandika karo aku lan ngandika marang aku, “Lungaa, kurungana awakmu ana ing dalemmu. Nanging kowé, hé anaking manungsa, lah, wong-wong bakal masang talining iket marang kowé, lan bakal ngiket kowé nganggo iku, sarta kowé ora bakal metu ana ing antarané wong-wong mau. Lan Aku bakal ndadèkaké ilatmu nèmpèl ing langit-langit tutukmu, supaya kowé dadi bisu lan ora dadi wong kang ngélingaké marang wong-wong mau; awit wong-wong mau iku brayat kang mbrontak. Nanging manawa Aku ngandika karo kowé, Aku bakal mbukak tutukmu, lan kowé bakal ngandika marang wong-wong mau, ‘Mangkéné pangandikané Pangéran Allah; sing gelem ngrungokaké, ngrungokakna; lan sing ora gelem, aja gelem: awit wong-wong mau iku brayat kang mbrontak.’” Yehezkiel 3:24–27.

When Jerusalem fell, Ezekiel could once again speak.

Nalika Yerusalem rubuh, Yéhezkièl bisa ngandika maneh.

And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. Now the hand of the Lord was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Ezekiel 33:21, 22.

Lan kelakon ing taun kaping rolas saka pambuwangan kita, ing sasi kaping sepuluh, ing dina kaping lima sasi iku, ana wong kang uwal saka Yerusalem teka marang aku sarta kandha, “Kutha iku wus katumpes.” Saiki astaning Pangeran Yehuwah wus ana ing atasku ing wayah soré, sadurungé wong kang uwal iku teka; lan Panjenengané wus mbikak cangkemku nganti wong iku teka marang aku ing wayah esuk; sarta cangkemku kabikak, lan aku wus ora bisu manèh. Yehezkiel 33:21, 22.

The fall of Jerusalem represents the fall of the Laodicean Seventh-day Adventist church in the latter days. That fall occurs while those who were sealed in Jerusalem in chapter nine are then lifted up as the church triumphant. The Laodicean’s within Jerusalem are taken out, and the one hundred and forty-four thousand are lifted up as the kingdom of glory is established. That kingdom of glory was typified by the establishment of the kingdom of grace at the cross. The kingdom of grace at the cross aligns with the kingdom of glory at the Sunday law, and those two kingdoms are placed into the sequence of prophetic history located in the book of Ezekiel. The first eleven chapters, when Ezekiel is placed within the context of the sanctuary is about the purification of God’s church as His people change from the church militant, that is defined as being made up of wheat and tares, into the church triumphant, that is made up of the wheat offering of Pentecost.

Tibane Yerusalem nggambarake tibane gréja Advent Hari Kaping Pitu Laodikia ing dina-dina pungkasan. Tibane iku dumadi nalika wong-wong sing wis disegel ing Yerusalem ing pasal sanga banjur diangkat minangka gréja kang menang. Wong-wong Laodikia ing sajroning Yerusalem dijupuk metu, lan satus patang puluh papat èwu iku diangkat nalika karajan kamulyan ditegakaké. Karajan kamulyan iku wis dilambangaké déning madegé karajan sih-rahmat ing salib. Karajan sih-rahmat ing salib iku selaras karo karajan kamulyan ing hukum Minggu, lan loro karajan mau dipasang ana ing runtutan sajarah kenabian kang dumunung ing kitab Yehezkiel. Sewelas pasal kapisan, nalika Yehezkiel dipasang ing sajroning konteks papan suci, nyariosaké bab panyucekan gréjané Allah nalika umat-Né malih saka gréja kang isih perang, yaiku kang ditegesaké minangka kasusun saka gandum lan suket lalang, dadi gréja kang menang, yaiku kang kasusun saka pisungsung gandum Pentakosta.

And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. Ezekiel 21:25–27.

Lan sira, he pangeran Israèl kang najis lan duraka, kang dinané wis tumeka, nalika pialané piala wus nganti ing wekasané, mangkéné pangandikané Pangéran Allah: Copota serbaning kaluhuran iku, lan uculna makutha iku; iki ora bakal tetep kaya biyèn: sing andhap kaluhurna, lan sing dhuwur asorna. Aku bakal mbalèkaké, mbalèkaké, mbalèkaké iku; lan iku ora bakal ana manèh, nganti rawuhipun Panjenengané kang nduwèni hak tumrap iku; lan bakal Dakwènèhake marang Panjenengané. Yehezkiel 21:25–27.

Zedekiah was the final king of Judah, and he is the “wicked prince of Israel, whose day is come” in the verses. Nebuchadnezzar was about to take Jerusalem and Zedekiah’s crown was to be removed by Babylon who would be overturned by the Medes and Persians, who would in turn be overturned by the Greeks, who would be overturned by Rome. The third overturning arrives at Rome, which is the history when the King “whose right it is” will receive the crown of the kingdom of grace at the setting up of that kingdom at the cross.

Zedekia iku raja pungkasaning Yehuda, lan dhèwèké iku “pangeran Israel kang ala, kang dinané wis tekan” ing ayat-ayat iku. Nebukadnésar wus arep ngrebut Yérusalèm, lan makuthané Zedekia bakal dijabut déning Babul, kang banjur bakal digulingaké déning bangsa Mèdi lan Pèrsia, kang sabanjuré bakal digulingaké déning bangsa Yunani, kang bakal digulingaké déning Rum. Gulingan kang katelu tekan ing Rum, yaiku sajarah nalika Sang Raja “kang dadi haké” bakal nampani makutha karajaning sih-rahmat nalika karajan iku didegaké ana ing salib.

“To the ‘profane wicked prince’ had come the day of final reckoning. ‘Remove the diadem,’ the Lord decreed, ‘and take off the crown.’ Not until Christ Himself should set up His kingdom was Judah again to be permitted to have a king. ‘I will overturn, overturn, overturn, it,’ was the divine edict concerning the throne of the house of David; ‘and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:25–27.” Prophets and Kings, 451.

“Kanggo ‘pangeran duraka kang najis’ wis tekan dinané pangétungan pungkasan. ‘Copoten makutha sirah,’ pangandikané Pangéran, ‘lan copoten makutha karajan.’ Ora nganti Kristus piyambak ngedegaké Kratoné manèh, Yéhuda ora diparengaké duwé ratu manèh. ‘Aku bakal mbalikké, mbalikké, mbalikké iku,’ mangkono dhawuh ilahi ngenani dhampar kulawarga Daud; ‘lan iku ora bakal ana manèh, nganti Panjenengané rawuh kang dadi haké; lan Aku bakal maringaké iku marang Panjenengané.’ Ezekiel 21:25–27.” Prophets and Kings, 451.

In the time of the latter rain, which began when the judgment of the living began on 9/11 Christ sets up his kingdom of glory.

Ing jaman udan pungkasan, kang wiwit nalika pangadilan tumrap wong urip diwiwiti tanggal 9/11, Kristus ngedegake Kratoning kamulyan-Né.

“When the four angels let go, Christ will set up His kingdom.” Spalding and Magan, 3.

“Nalika papat malaékat mau ngeculaké, Kristus bakal ngedegaké Kratoné.” Spalding and Magan, 3.

A period of preparation begins at 9/11 and at the Sunday law the glorious holy mountain is lifted up above all the hills and mountains.

Sawijining mangsa panyawisan diwiwiti ing 9/11, lan nalika hukum Minggu ditetepake, gunung suci kang mulya iku diunggahaké ngluwihi sakehing bukit lan gunung.

The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:1–3.

Pangandika kang dideleng déning Yésaya bin Amoz bab Yehuda lan Yérusalèm. Lan bakal kelakon ing dina-dina pungkasan, yèn gunung padalemaning Pangéran bakal ditegakaké ana ing pucaking gunung-gunung, lan bakal kaluhuraké ngungkuli bukit-bukit; lan sakehing bangsa bakal mili marani kono. Lan akèh umat bakal padha budhal lan matur, Ayo, padha munggaha kita menyang gununging Pangéran, menyang padalemané Allahé Yakub; lan Panjenengané bakal mulang kita bab margi-margi-Nya, lan kita bakal lumaku ana ing dalan-dalané: awit saka Sion bakal metu angger-anggering Torah, lan pangandikané Pangéran saka Yérusalèm. Yesaya 2:1–3.

On 9/11 the winds were released and then restrained, thus marking the beginning of the setting up of the kingdom of Daniel two, that is represented as a rock cut out of the mountain that fills the whole earth.

Ing tanggal 9/11, angin-angin kuwi diluwari banjur ditahan maneh; mangkono iku nandhani wiwitané pangadegé karajané Daniel loro, yaiku sing dipralambangaké minangka watu sing katatah saka gunung lan ngebaki saindenging bumi.

“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

“Paningal punika kaparingaken ing taun 1847 nalika sadèrèngipun namung wonten sedhikit sanget saking para sadèrèk Advent ingkang netepi Sabat, lan saking antawisipun punika namung sedhikit ingkang ngraosaken bilih netepi punika gadhah wigati ingkang cekap kanggé narik garis pemisah antawis umat Allah lan para ingkang boten pitados. Saweg punika kawujudan saking paningal punika wiwit katingal. ‘Wiwitan saking wekdal kasangsaran’ ingkang kasebat wonten mriki boten ngrujuk dhateng wekdal nalika pageblug-pageblug punika wiwit dipun tumpahaken, nanging dhateng sawetawis wekdal cekak sadèrèngipun punika dipun tumpahaken, nalika Kristus taksih wonten ing papan suci. Ing wekdal punika, nalika pakaryan karahayon sami arep kasêdhak pungkasanipun, kasangsaran badhé tumeka ing bumi, lan para bangsa badhé nepsu, nanging taksih dipun kendhalèkaken supados boten ngalang-alangi pakaryanipun malaékat kaping tiga. Ing wekdal punika ‘udan pungkasan,’ utawi panyegeran saking ngarsanipun Gusti, badhé rawuh, kanggé maringi kasekten dhateng swanten banter saking malaékat kaping tiga, lan nyawisaken para suci supados saged ngadeg ing mangsa nalika pitu pageblug pungkasan badhé dipun tumpahaken.” Early Writings, 85.

Christ sets up His everlasting kingdom during the time of the latter rain, and His kingdom includes the kingdom of grace that was established at the cross and also His kingdom of glory at the Sunday law. Zedekiah to Babylon (1st kingdom), to Medo-Persia (2nd kingdom), to Greece (3rd kingdom) and on to pagan Rome (4th kingdom) identifies the history leading to the kingdom of grace. That history identifies a parallel historical sequence from Papal Rome (spiritual Babylon 5th kingdom), unto the United States (spiritual Medo-Persia 6th kingdom), unto the United Nations (spiritual Greece 7th kingdom) and on unto the threefold union of the dragon, the beast and false prophet, that together make up modern Rome (spiritual Rome 8th kingdom that is of the seven).

Sang Kristus netepaké karajané kang langgeng sajroning mangsa udan pungkasan, lan karajané iku nyakup karajaning sih-rahmat kang wis diadegaké ing salib, sarta uga karajaning kamulyané ing wewaton Minggu. Zedekia menyang Babilon (karajan kapisan), menyang Medo-Persia (karajan kapindho), menyang Yunani (karajan katelu), lan terus menyang Roma kapir (karajan kapapat) nandhani sajarah kang nuntun marang karajaning sih-rahmat. Sajarah iku nandhani runtutan sajarah kang sajajar, wiwit saka Roma Kepausan (Babilon rohani, karajan kalima), tumuju marang Amerika Sarékat (Medo-Persia rohani, karajan kaping nem), tumuju marang Perserikatan Bangsa-Bangsa (Yunani rohani, karajan kaping pitu), lan terus tumuju marang pasamuan telu warna saka naga, kéwan galak, lan nabi palsu, kang bebarengan mbentuk Roma modhèren (Roma rohani, karajan kaping wolu kang asalé saka pitu).

The triumph of that kingdom in Daniel two is represented by a rock, and God’s faithful are stones in the temple.

Kamenanganing karajan iku ing Daniel bab loro digambarake lumantar sawijining watu gedhé, lan para setyané Gusti Allah iku watu-watu ing padaleman suci.

Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

Kowé uga, minangka watu-watu urip, lagi kabangun dadi omah kasukman, dadi imam-imam suci, supaya nyaosaké kurban-kurban kasukman, kang kapareng ana ing ngarsané Allah lumantar Gusti Yesus Kristus. 1 Petrus 2:5.

That everlasting triumphs over the kingdoms of the world and fills the entire world. In Ezekiel chapter forty to the end of his book that same kingdom is represented as a temple which fills the world with the water of life.

Karajan langgeng iku ngungkuli kraton-kratoning donya lan ngebaki salumahing bumi kabèh. Ing Yéhezkièl bab patang puluh nganti pungkasaning bukuné, karajan kang padha iku digambaraké minangka padaleman suci kang ngebaki donya kabèh nganggo banyuning urip.

We will continue these things in the next article.

Kita bakal nerusaké prakara-prakara iki ing artikel sabanjuré.