I have been drawing from a passage in Testimonies that provides various lines of truth in connection with the experience of Ezekiel, Isaiah and John within the sanctuary. John turned to see a voice behind him in Revelation chapter one.
Aku wis ngregep sawijining pethikan saka *Testimonies* kang nyawisake manéka garis bebener gegayutan karo pengalamané Yehezkiel, Yesaya, lan Yohanes ana ing papan suci. Yohanes banjur noleh kanggo ndeleng swara ana ing wingkingé, ing Wahyu pasal siji.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks. Revelation 1:10–12.
Aku kataman ana ing Roh ing dina Gusti, lan krungu ana swara gedhé ing buri kula, kaya swarané kalasangka, ngandika, Aku iki Alfa lan Omega, kang wiwitan lan kang pungkasan; lan, Apa sing kokdeleng iku, tulisen ana ing sajroning kitab, lan kirimna marang pitu pasamuwan kang ana ing Asia; marang Efesus, lan marang Smirna, lan marang Pergamus, lan marang Tiatira, lan marang Sardis, lan marang Filadelfia, lan marang Laodikia. Banjur aku noleh arep ndeleng swara kang ngandika karo aku iku. Lan sawisé noleh, aku weruh pitu kaki dian emas. Wahyu 1:10–12.
From the isle of Patmos and then into the heavenly sanctuary, where John sees the vision of Christ that Sister White informs us of, is the same vision that Daniel saw in chapter ten of his book.
Saka pulo Patmos, banjur lumebet ing pasucèn swarga, ing kono Yohanes nyumurupi wahyu ngenani Kristus sing, miturut pawartosé Sister White marang kita, iku wahyu sing padha karo sing dideleng déning Daniel ing bab sepuluh saka kitabé.
“‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all.... Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude’ (Daniel 10:2–6).
“‘Ing dina-dina iku aku, Daniel, lagi nandhang prihatin lawasé telung minggu genep. Aku ora mangan roti sing enak, daging lan anggur ora mlebu ing cangkemku, lan aku ora njebadi awakku babar pisan.... Banjur aku ngangkat mripatku, lan ndeleng, lah ana sawiji wong ngagem lenan, panggangé kasabuk nganggo emas alus saka Uphaz. Badané uga kaya baril, raine kaya padhanging kilat, mripaté kaya damar geni, lengené lan sikilé kaya warna tembaga sing digilap, lan swaraning pangandikané kaya swaraning wong akèh’ (Daniel 10:2–6).
“This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. No less a personage than the Son of God appeared to Daniel. Our Lord comes with another heavenly messenger to teach Daniel what would take place in the latter days.” Sanctified Life, 49.
“Pangandikan punika sarupa kaliyan ingkang kaparingaken déning Yohanes nalika Sang Kristus kawedharaken dhateng piyambakipun ing Pulo Patmos. Sanès tiyang sanès kejawi Putraning Allah piyambak ingkang ngatingal dhateng Dhaniel. Gusti kita rawuh sesarengan kaliyan utusan swarga sanès kanggé mulang Dhaniel bab punapa ingkang badhé kalampahan ing wekdal wekasan.” Sanctified Life, 49.
The first nine verses identify how the Revelation of Jesus Christ is unsealed just before the close of human probation. The revelation was given by God to Jesus, who gave it to Gabriel, who gave it to John with a commission for John to send the message to the seven churches. Isaiah received his commission to do the same in chapter six, and Ezekiel received the same mandate in chapters two and three. John is a prisoner when he receives his commission, Ezekiel and Daniel are captives in Babylon and Isaiah is living in the history of the wicked king Ahaz of Judah.
Sangang ayat kapisan kapisan mratelakaké kepriyé Wahyué Gusti Yesus Kristus kabikak sakdurungé nutupé mangsa pambiji tumrap umat manungsa. Wahyu iku kaparingaké déning Allah marang Gusti Yesus, kang banjur maringaké marang Gabriel, lan Gabriel maringaké marang Yohanes kanthi sawijining amanat supaya Yohanes ngirimaké pawarta iku marang pitung pasamuwan. Yesaya nampani amanaté kanggo nindakaké prakara sing padha ana ing bab enem, lan Yehezkiel nampani dhawuh sing padha ana ing bab loro lan telu. Yohanes iku wong tahanan nalika nampani amanaté, déné Yehezkiel lan Daniel padha dadi tawanan ing Babil, lan Yesaya urip ana ing sajarahé ratu ala, yaiku Ahaz saka Yehuda.
“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-roda ana ing sajroning roda-roda kanthi tatanan kang ruwet banget, nganti ing paningal kapisan katon marang Yéheskiel kaya samubarang kuwi kabèh ana ing kacowangan. Nanging nalika padha obah, samubarang mau mlaku kanthi pas lan endah, sarta ing karukunan kang sampurna. Makhluk-makhluk swarga kang nggerakaké roda-roda iku, lan ing sadhuwuré samubarang kabèh, ing dhampar safir kang mulya, lenggah Panjenengané Kang Langgeng; déné ing saubengé dhampar iku ana pelangi kang ngubengi, pralambang sih-rahmat lan katresnan. Amarga kakuwataning kamulyan kang nggegirisi saka paningal iku, Yéheskiel tumungkul sujud nganti raié nyandhak ing bumi, nalika ana swara kang dhawuh supaya dhèwèké ngadeg lan ngrungokaké pangandikané Pangéran. Sawisé iku diparingaké marang dhèwèké sawijining pesen pepéling tumrap Israèl.” Testimonies, 751.
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 6:8.
Aku uga krungu swarané Pangéran, ngandika: Sapa kang bakal Dakutus, lan sapa kang bakal lunga kanggo Kita? Banjur aku matur: Kawula wonten mriki; utusa kawula. Yesaya 6:8.
“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...
“Sesanti iki kaparingake marang Ézékiel nalika pikirane kebak pangira-ira peteng. Panjenengané mirsani tanah para leluhuré katon sepi lan gersang...”
“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. …
“Mangkono uga, nalika Gusti Allah arep mbikak marang Yohanes kang kinasih riwayat pasamuwan tumrap jaman-jaman kang bakal teka, Panjenengané maringi dhèwèké sawijining jaminan bab kapribaden lan pangreksané Sang Juru Slamet marang umaté kanthi nglairaké marang dhèwèké ‘Sawijining kang kados Putraning Manungsa,’ lumampah ana ing antarané kaki dian, kang nglambangaké pitu pasamuwan. …”
“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. …
“Piwulang-piwulang iki kanggo kauntungan kita. Kita kudu ngantep iman kita tetep mantep marang Gusti Allah, awit ing ngarepe kita wis cedhak ana sawijining mangsa kang bakal nyoba jiwa-jiwane manungsa. …”
“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 sami jumeneng ing ambanging prastawa-prastawa ageng lan khidmat. Ramalan lagi kaleksanan kanthi cepet. Pangéran wis ana ing ngarep lawang. Ora suwé manèh bakal kabukak ing ngarepé kita sawijining mangsa kang kebak kapentingan sing nggegirisi tumrap sakèhé wong urip. Padhagangan-padhagangan jaman biyèn bakal diuripaké manèh; padhagangan anyar bakal njedhul. Pemandhangan-pemandhangan kang bakal kalakon ing donya kita durung tau kabayangaké. Sétan lagi tumindak lumantar sarana manungsa. Wong-wong kang lagi ngupaya ngowahi Konstitusi lan nggayuh sawijining undhang-undhang kang maksa pangreksan dina Minggu, mung sethithik nyumurupi 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 aja nganti ngendelake marang awake dhewe ing kahanan darurat kang gedhe iki. Ing wahyu-wahyu kang kaparingake marang Yesaya, marang Yehezkiel, lan marang Yohanes, kita weruh cethane sepira rakete swarga gegayutan karo prakara-prakara kang kelakon ana ing bumi lan sepira gedhene pangreksaning Allah marang wong-wong kang setya marang Panjenengane. Donya iki ora tanpa Panguwasa. Rancangan prastawa-prastawa kang bakal kelakon ana ing tanganing Gusti. Kaluhuraning swarga nyekel nasib para bangsa, semono uga prekara-prekaraning pasamuwaning Panjenengane, ana ing pangreksanipun piyambak. …”
“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 sesanti Ézékiel, Gusti Allah kagungan astanipun wonten ing sangisoring swiwinipun para kerub. Punika kanggé mulang para abdinipun bilih punika pangwaos ilahi ingkang maringi kasil dhateng piyambakipun. Panjenenganipun badhé nyambut damel bebarengan kaliyan piyambakipun manawi piyambakipun purun nyingkiraken duraka 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. …
“Cahya padhang kang lumaku ana ing antarané titah-titah urip mau kanthi kacepetan kaya pletiking kilat nggambaraké kacepetan kang kanthi mangkono pakaryan iki ing wekasané bakal lumaku maju tumuju kasampurnan. …
“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 mangsané kanggo susah lan putus asa, dudu mangsané nyerah marang mangu-mangu lan ora pracaya. Kristus saiki dudu Juru Slamet kang ana ing kuburan anyar kagungan Yusuf, katutup watu gedhé lan kasegel déning segel Romawi; kita nduwèni Juru Slamet kang wus wungu. Panjenengané iku Sang Raja, Pangérané sakehing wadyabala; Panjenengané lenggah ana ing antarané para kerub; lan ing satengahing pasulayan lan gegeré bangsa-bangsa Panjenengané isih njaga umaté. Panjenengané kang mrentah ing swarga iku Juru Slamet kita. Panjenengané ngukur saben pacoban. Panjenengané ngawasi geni ing pawon pangobongan kang kudu nyoba saben jiwa. Nalika bètèng-bètèng para raja bakal dirubuhaké, nalika panah-panah bebenduning Allah bakal nembus ati para satruné, umaté bakal slamet ana ing tangané.” Testimonies, jilid 5, 752–754.
Four biblical witnesses attest to the fact that the message of the Revelation of Jesus Christ is given to those persons who are typified by these prophet’s experiences in the sanctuary. It is when we enter into the heavenly sanctuary that we are given the message which we have been ordained to proclaim. The “furnace fire” which tests “every soul” is the furnace of Malachi three.
Papat saksi Alkitab nekseni kasunyatan bilih pesen saking Wahyu Yesus Kristus kaparingaken dhateng tiyang-tiyang ingkang dipun pralambangaken déning pengalaman para nabi punika wonten ing pasucèn. Nalika kita mlebet ing pasucèn swarga, nalika punika kita kaparingan pesen ingkang sampun kita katetepaken kanggé dipun wartakaken. “Geni pawon” ingkang nyobi “saben jiwa” punika inggih geni pawonipun Maleakhi tiga.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–4.
Nanging, sapa kang bisa tahan ing dina rawuhipun? lan sapa kang bakal tetep ngadeg nalika Panjenengané ngatingal? awit Panjenengané iku kados geni panyucèkipun tukang nyepuh, lan kados sabunipun tukang ngumbah kain. Lan Panjenengané bakal lenggah kados panyepuh lan panyuci salaka; lan Panjenengané bakal nyucèkaké para putrané Lèwi, lan ngresiki wong-wong mau kados emas lan salaka, supaya padha ngaturaké pisungsung dhateng Pangéran kanthi kabeneran. Banjur pisungsungé Yehuda lan Yérusalèm bakal nyenengaké dhateng Pangéran, kados ing jaman kuna, lan kados ing taun-taun biyèn. Malakhi 3:2–4.
The refiner knows that the silver has been in the furnace for the correct amount of time when the silver is so pure that it reflects the refiner’s face. This fact about how silver was anciently refined, aligns with the causative verb “marah” that Daniel saw in chapter ten. In these final days the Lord is leading His people into the sanctuary to test, purify and purge the candidates to be a part of the ensign of the one hundred and forty-four thousand. In this period of time, “He will work with” us, “if” we “will put away iniquity and become pure in heart and life.” Some as in Daniel ten flee from that experience, but those, symbolized by Daniel do see the great looking glass vision of the revelation of Jesus Christ will, as Isaiah illustrates have their lips touched with a coal from the altar and will be purified and prepared to give a message to both an apostate church, and then the world.
Tukang nyepuh iku mangerténi manawa pérak wis ana ing pawon pangobongan sajroning wektu sing pas nalika pérak mau wis murni banget nganti bisa nglairaké bayangan pasuryané tukang nyepuh iku. Kasunyatan ngenani carané pérak dimurnèkaké ing jaman kuna iki cocog karo kriya kausatif “marah” sing dideleng déning Daniel ing pasal sepuluh. Ing dina-dina pungkasan iki, Gusti nuntun umaté mlebu ing pasamuwan suci kanggo nguji, ngresiki, lan nyucèkaké para calon supaya dadi pérangan saka panji wong satus patang puluh papat ewu. Ing mangsa wektu iki, “Panjenengané bakal makarya bebarengan karo” kita, “manawa” kita “gelem nyingkiraké duraka lan dadi resik ing ati lan urip.” Sawatara wong, kaya ing Daniel sepuluh, padha mlayu saka pengalaman iku, nanging wong-wong sing dilambangaké déning Daniel, kang temen-temen nyumurupi wahyu kaca pangilon gedhé babagan panyingkapané Gusti Yésus Kristus, bakal, kaya sing digambaraké déning Yésaya, didumuki lambéné nganggo bara saka mesbèh lan bakal dimurnèkaké sarta disawisaké kanggo martakaké sawijining pawarta marang pasamuwan kang murtad, banjur marang jagad.
The message is presented to those faithful souls in the sanctuary. Leviticus twenty-three when aligned with the Pentecostal season is designed to reflect the Ark of the covenant in the Most Holy Place. By faith the structure of the chapter’s messages identifies three waymarks within the sacred history that the furnace test is accomplished. Divinely profound—the prophetic structure of chapter twenty-three allows the student of prophecy to locate Ezekiel in verse one of chapter one.
Pesen punika dipunaturaken dhateng jiwa-jiwa ingkang setya wonten ing papan suci. Imamat kalih dasa tiga, manawi dipunlarasaken kaliyan mangsa Pentakosta, dipunrancang kanggé nggambaraken Pethi Prajanjian wonten ing Papan Mahasuci. Kanthi iman, struktur pesen-pesening pasal punika nandhesaken tigang tenger dalan wonten ing sajarah suci, ing pundi ujian pawon punika kasampurnakaken. Sanget jero saking Allah—struktur nubuat saking pasal kalih dasa tiga maringi kamungkinan dhateng siswa nubuat kanggé manggihaken Yehezkiel wonten ing ayat setunggal saking pasal setunggal.
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. Ezekiel 1:1, 2.
Ing taun katelung puluh, ing sasi kaping papat, ing dina kaping lima sasi iku, nalika aku ana ing satengahing para tawanan ing sapinggiring kali Kebar, langit kawuka, lan aku weruh wahyu-wahyu saka Gusti Allah. Ing dina kaping lima sasi iku, yaiku taun kaping lima saka panawané Raja Yoyakhin. Yehezkiel 1:1, 2.
As a priest during the sealing time of the one hundred and forty-four thousand, Ezekiel is in the thirtieth year of the seventeenth Jubilee cycle, five years before the third of three sieges of Jerusalem by Nebuchadnezzar in 587 BC. The thirtieth year in the verse is thirty years after the greatest revival of Old Testament history, and it is in the fifth day of the fifth year, thus placing the number five upon Ezekiel's testimony. In the two opening verses we find thirty identified once and the number five mentioned three times. In the structure of Leviticus twenty-three aligned with the Pentecostal season the second test represented by thirty reaches to the feast of trumpets, the five days to the ascension of Christ, then five days to the day of atonement, then five days to the waymark representing both the former (Pentecost) and latter (Tabernacles) rain. The structure presents thirty, followed by three steps of five. Ezekiel is in the temple and the structure of Leviticus twenty-three is the Ark.
Minangka imam sajroning wektu panyegelané satus patang puluh papat ewu, Yéhezkièl ana ing taun kaping telung puluh saka siklus Yobel kaping pitulas, limang taun sadurungé kaping teluné saka telung pengepungan Yerusalem déning Nebukadnésar ing taun 587 SM. Taun kaping telung puluh ing ayat iku yaiku telung puluh taun sawisé kawilujengan rohani sing paling agung sajroning sajarah Prajanjian Lawas, lan iku dumadi ing dina kaping lima saka taun kaping lima, mangkono nempelaké angka lima marang paseksèné Yéhezkièl. Ing rong ayat pambuka kita nemu angka telung puluh diidentifikasi sapisan lan angka lima kasebut kaping telu. Ing struktur Imamat rong puluh telu kang dilarasaké karo mangsa Pentakosta, ujian kapindho kang diwakili déning telung puluh ngancik tekan riyaya kalasangka, limang dina menyang munggahé Kristus, banjur limang dina menyang dina pangruwating dosa, banjur limang dina menyang waymark kang makili bebarengan udan wiwitan (Pentakosta) lan udan pungkasan (Tarub Suci). Struktur iku nampilaké telung puluh, banjur telung undhak-undhakan kang saben-saben lima. Yéhezkièl ana ing Padalemané Allah lan struktur Imamat rong puluh telu iku Pethi Prejanjian.
The history attests to the fact that Ezekiel at the point is five years before a symbolic siege that concludes typifying the soon-coming Sunday law as represented by the destruction of Jerusalem. The number ‘five’ is a primary element of the design of Leviticus twenty-three, as is the number thirty.
Sajarah nekseni kasunyatan menawa ing titik punika, Yeheskiel mapan limang taun sadurunge sawijining pengepungan simbolis kang pungkasanipun dados pralambanging angger-angger Minggu ingkang enggal badhé rawuh, kados ingkang kawejahana déning karusakaning Yérusalèm. Angka “lima” punika minangka unsur utami saking rancangan Imamat kalih dasa tiga, mekaten ugi angka tigang dasa.
It has been shown in these articles that when the first twenty-two verses of the chapter are aligned with the final twenty-two verses, and then together those two lines of twenty-two verses are aligned with the Pentecostal season that the three-step testing process, which is the furnace fire of Malachi are clearly illustrated. The three steps possess an alpha and omega in the first and third steps that consists of a series of four waymarks that represent one step.
Wis katuduhaké ing artikel-artikel iki yèn nalika rong puluh loro ayat kapisan saka bab iku dipasangaké sajajar karo rong puluh loro ayat pungkasan, lan banjur bebarengan loro garis sing isi rong puluh loro ayat iku dipasangaké sajajar karo mangsa Pentakosta, cetha katuduhaké yèn proses panggawé-pangujian telung tataran, yaiku geni pawoné Maleakhi. Telung tataran iku nduwèni sawijining alpha lan omega ing tataran kapisan lan katelu, kang kasusun saka rerangkèn papat tandha wates sing makili siji tataran.
Passover, followed by the feast of unleavened bread, followed by the first fruit offering of barley, then ‘five’ days to the end of the feast of unleavened bread. Those four waymarks make up the first test, and Jesus always illustrates the end by the beginning, and the third test is also made up of four waymarks. The feast of trumpets, then the ascension of Christ followed by the day of atonement, and then five days later the arrival of both Pentecost and Tabernacles. Pentecost is the symbol of the former rain and Tabernacles is a symbol of the latter rain. In the Leviticus twenty-three model both Pentecost and Tabernacles align.
Paskah, banjur riyaya Roti Tanpa Ragi, banjur pisungsung woh kapisan saka gandum jelai, banjur ‘lima’ dina tumuju pungkasané riyaya Roti Tanpa Ragi. Papat tenger dalan mau mbentuk ujian kapisan, lan Gusti Yesus tansah nggambarake pungkasan lumantar wiwitan, lan ujian katelu uga kabangun saka papat tenger dalan. Riyaya Kalasangka, banjur munggahé Kristus, banjur dina panebusan, lan banjur limang dina sawisé kuwi tekané Pentakosta lan Tarub Suci. Pentakosta iku pralambang udan wiwitan lan Tarub Suci iku pralambang udan pungkasan. Ing modhel Imamat rong puluh telu, Pentakosta lan Tarub Suci padha salaras.
Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.
Mulane padha bungaha, he para putraning Sion, lan padha surak-suraka ana ing Sang Yehuwah Allahira; awit Panjenengane wus maringi udan kawitan marang sira kanthi samesthine, lan Panjenengane bakal ndhatengake tumrap sira udan, yaiku udan kawitan lan udan pungkasan, ana ing sasi kang kapisan. Yoèl 2:23.
The final testing and purification process began on December 31, 2023. The first test was the foundational test symbolized by the controversy of the “robbers of thy people” that divided the group who had been previously tried by the disappointment of July 18, 2020.
Prosès pamriksan lan pamurnèn pungkasan diwiwiti ing tanggal 31 Dhésèmber 2023. Pamriksan kapisan iku pamriksan dhasar sing dilambangaké déning pasulayan bab “para garong saka ummatmu” kang misahaké golongan sing sadurungé wis kapandhegani déning kuciwané 18 Juli 2020.
“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Manuscript Releases, volume 1, 47.
“Ing sajarah lan ramalan, Sabda Allah nggambarake pasulayan kang dawa lan tanpa pedhot antarane kayekten lan kaluputan. Pasulayan iku isih lumaku tekan saiki. Perkara-perkara kang wis tau dumadi bakal kaulang maneh. Padudon-padudon lawas bakal diuripake maneh, lan teori-teori anyar bakal tansah muncul tanpa kendhat. Nanging umat Allah, kang ing pracaya lan panggeneping ramalan wis nindakaké sawijining pérangan ing pawartaning pesen malaékat kapisan, kapindho, lan katelu, padha ngerti ing ngendi papané ngadeg. Padha nduwèni pengalaman kang luwih aji tinimbang emas murni. Padha kudu ngadeg kukuh kaya watu karang, nyekeli wiwitaning kayakinané kanthi teguh nganti tekan wekasan.” Manuscript Releases, jilid 1, 47.
In Leviticus twenty-three the first test is represented by a prophetic combination of three followed five days later by the end of unleavened bread. Passover was day one, the feast of unleavened bread was the second day and the first fruits offering was the third day. Five days later the feast of unleavened bread ended. The prophetic structure of the first of three tests is also represented in the third and final test. In that third waymark, made up of three waymarks followed by one, the feast of trumpets is day one, and Christ’s ascension is five days later, then the day of atonement follows five days later, then five days later both Pentecost and the feast of Tabernacles mark the soon-coming Sunday law, which is represented in the book of Ezekiel as the destruction of Jerusalem.
Ing Imamat kaping rong puluh telu, ujian kang kapisan dipralambangaké déning sawijining kombinasi profetik saka telu, kang limang dina sawisé iku diterusaké déning pungkasané riyaya roti tanpa ragi. Paskah iku dina kapisan, riyaya roti tanpa ragi iku dina kapindho, lan pisungsung woh kawitan iku dina katelu. Limang dina sawisé iku, riyaya roti tanpa ragi rampung. Struktur profetik saka sing kapisan ing antarané telung ujian uga dipralambangaké ana ing ujian kang katelu lan pungkasan. Ing waymark katelu iku, kang dumadi saka telung waymark kang diterusaké déning siji, riyaya kalasangka iku dina kapisan, lan munggahé Kristus menyang swarga dumadi limang dina sawisé iku; banjur dina pangruwating dosa ndherek limang dina sawisé iku; banjur limang dina sabanjuré, Pentakosta lan riyaya Tarub bebarengan nandhani hukum Minggu kang enggal bakal teka, kang dipralambangaké ana ing kitab Yehezkiel minangka karusakané Yerusalem.
Between the end of the feast of unleavened bread and the feast of trumpets there are thirty days, that not only represent a symbol of a priest, but also the second test of the three tests represented within the Divine illustration.
Ing antarané pungkasané riyaya roti tanpa ragi lan riyaya slomprèt ana telung puluh dina, kang ora mung nglambangaké sawijining imam, nanging uga minangka pacoban kapindho saka telung pacoban kang kaweca sajroning ilustrasi Ilahi.
The baptism of Christ illustrates the three waymarks of Passover, unleavened bread and first fruits, for those three waymarks represent Christ’s death, burial and resurrection. Those three steps which are followed by five days to the fourth step, represented by the end of the feast of unleavened bread. The baptism presents the three steps in one brief moment when John baptized his Messiah. The spring feasts separates those three steps by one day each, and the fall feasts separates those three steps by five days.
Baptisané Kristus nggambarake telung tenger dalan Paskah, roti tanpa ragi, lan woh wiwitan, awit telung tenger dalan iku makili patiné, kakuburé, lan wunguné Kristus. Telung langkah iku banjur diterusaké déning limang dina tumuju langkah kaping papat, kang diwakili déning pungkasaning riyaya roti tanpa ragi. Baptisan iku nampilaké telung langkah mau sajroning sakedhap cendhak nalika Yohanes mbaptis Mesiasé. Riyaya-rióyaya mangsa semi misahaké telung langkah mau kanthi sela sedina saben-sabené, lan riyaya-rióyaya mangsa gugur misahaké telung langkah mau kanthi sela limang dina.
When we apply the first test of the spring feasts as a combination of three waymarks that are followed by one waymark five days later; and then apply the fall feasts as three waymarks that are followed five days later by one waymark, there is a prophetic structure established which consists of an alpha waymark of three followed by five days, which is then followed by thirty days, and the third test of the fall feasts as a waymark of three followed by five days—the structure illustrates the first test as covering a total of five days, followed by a second test of thirty days that reach to the third waymark of five days. Five plus thirty, plus five is forty (5 + 30 + 5 = 40).
Nalika kita ngetrapake uji kapisan saka pésta-pésta mangsa semi minangka gabungan saka telung waymark kang banjur diterusaké déning siji waymark limang dina sawisé; lan banjur ngetrapake pésta-pésta mangsa gugur minangka telung waymark kang limang dina sawisé diterusaké déning siji waymark, ana sawijining struktur kenabian kang kabangun, yaiku sawijining waymark alfa saka telu kang diterusaké déning limang dina, kang banjur diterusaké déning telung puluh dina, lan uji katelu saka pésta-pésta mangsa gugur minangka sawijining waymark saka telu kang diterusaké déning limang dina—struktur iku nggambaraké yèn uji kapisan nyakup cacah gunggung limang dina, banjur diterusaké déning uji kapindho telung puluh dina kang nggayuh tekan waymark katelu saka limang dina. Lima ditambah telung puluh, ditambah lima iku patang puluh (5 + 30 + 5 = 40).
Christ’s baptism was immediately followed by forty days, that concluded with three tests. Much more can be recognized in the structure of Leviticus twenty-three in combination with the Pentecostal season, but at another level the chapter represents the Ark in the Most Holy Place.
Baptisané Kristus enggal kasusul déning patang puluh dina, kang pungkasané katutup déning telung pacoban. Isih akèh manèh kang bisa kauningani ing struktur Imamat rong puluh telu sajroning gandhèngané karo mangsa Pentakosta, nanging ing tataran liya pasal iku nglambangaké Prau Prejanjian ing Panggonan Mahasuci.
The spring and fall feasts in Leviticus twenty-three are placed in the middle of two Sabbaths. Those two Sabbaths represent the two covering cherubs and the waymarks of the Pentecostal season aligned with Leviticus twenty-three represent the Ark and the two covering cherubs. Ezekiel is taken into the sanctuary in chapter one, and when he is taken there, he is located five days before the siege which leads to the destruction of Jerusalem typifying the soon-coming Sunday law. The Sunday law is represented by Pentecost and Tabernacles in Leviticus twenty-three. Ezekiel is in the thirtieth year, and thirty is the period of the second of the three tests that make up the furnace fire of Malachi three. The second test is represented by thirty days, just as Ezekiel is in the thirtieth year of the seventeenth Jubilee cycle that began at Josiah’s Great Passover, as the historians refer to it. Ezekiel is five years before the siege that lasted eighteen months, and he is in the temple, which is the middle of the three final tests that purify and purge the remnant. Peter was at Caesarea-Philippi (Panium), also in the middle of three tests, as represented by Panium (Caesarea-Philippi), the mount of Transfiguration and the cross.
Pahargyan-prayaaning mangsa semi lan mangsa gugur ing Imamat kaping likur telu dipasang ana ing tengahing rong Sabat. Rong Sabat mau nglambangake rong kerub panutupan, lan pratandha-pratandha dalaning mangsa Pentakosta sing selaras karo Imamat kaping likur telu nglambangake Pethi Prejanjian lan rong kerub panutupan mau. Ing Yeheskiel pasal siji, Yeheskiel kabekta lumebu ing pasucèn, lan nalika panjenengané kabekta ana ing kono, panjenengané dumunung limang dina sadurunge pengepungan kang nuntun marang karusakaning Yerusalem, sing dados pralambang tumrap angger-angger Minggu kang enggal rawuh. Angger-angger Minggu mau diwakili déning Pentakosta lan Tarub ing Imamat kaping likur telu. Yeheskiel ana ing taun kaping telung puluh, lan telung puluh iku mangsaning pacoban kapindho saka telung pacoban kang mbangun geni pawoning Maleakhi kaping telu. Pacoban kapindho diwakili déning telung puluh dina, kaya déné Yeheskiel ana ing taun kaping telung puluh saka siklus Yobel kaping pitulas kang kawiwitan ing Paskah Agungé Yosia, miturut panyebuting para sejarawan. Yeheskiel ana limang taun sadurunge pengepungan kang lumaku wolulas sasi, lan panjenengané ana ing Padalemané Allah, yaiku ing tengahing telung pacoban pungkasan kang nyucèkaké lan ngresiki turah. Pétrus ana ing Kaisaréa-Filipi (Panium), uga ana ing tengahing telung pacoban, kaya sing diwakili déning Panium (Kaisaréa-Filipi), gununging Owah-owahan Rupa, lan salib.
In 592 BC Ezekiel is supernaturally made “dumb” and only speaks when God opens his mouth. That condition continues until the fall of Jerusalem in 585/6 BC. God had caused him to speak when the siege began, the day “the desire of” his “eyes” died, but he was not allowed to speak freely until Jerusalem “the desire of” Israel’s “eyes” had fallen. Jerusalem’s fall represents the soon-coming Sunday law, and it is there that John the Baptist’s father, a priest of the eighth course, who was made dumb while serving in the temple, which is where Ezekiel was (in vision) was also made dumb for about nine months. It was on the eighth day after John’s birth, when John was being circumcised that he was allowed to speak. Two prophets made dumb while in the sanctuary. The third prophet to be made dumb while viewing Christ in the sanctuary was Daniel. In chapter ten, Daniel is in the sanctuary, and just as he is being touched a second of three times he is made dumb. At the middle point Daniel is made dumb.
Ing taun 592 SM, Yehezkiel kanthi adikodrati digawe “bisu” lan mung ngandika nalika Gusti Allah mbukak cangkeme. Kaanan iku terus lumaku nganti rubuhe Yerusalem ing taun 585/6 SM. Gusti Allah wis ndadèkaké dhèwèké ngandika nalika pengepungan diwiwiti, ing dina nalika “kang dadi pepénginan” “mripate” mati, nanging dhèwèké ora diidinaké ngandika kanthi bébas nganti Yerusalem, “kang dadi pepénginan” “mripate” Israèl, wis rubuh. Rubuhe Yerusalem nggambarake undhang-undhang Minggu sing enggal bakal teka, lan ana ing kono bapaké Yokanan Pembaptis, sawijining imam saka giliran kaping wolu, sing digawe bisu nalika lagi ngladèni ing Padaleman Suci, kang uga dadi papan panggonané Yehezkiel (ing sesanti), uga digawe bisu watara sangang sasi. Ing dina kaping wolu sawisé lairé Yokanan, nalika Yokanan lagi disunat, dhèwèké diidinaké ngandika. Ana loro nabi sing digawe bisu nalika ana ing pasucèn. Nabi katelu sing digawe bisu nalika ndeleng Kristus ana ing pasucèn yaiku Daniel. Ing pasal sepuluh, Daniel ana ing pasucèn, lan pas dhèwèké kena didemèk kaping pindho saka telung kaping, dhèwèké digawe bisu. Ing titik tengah, Daniel digawe bisu.
And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:15, 16.
Lan nalika piyambakipun sampun ngandika tembung-tembung makatên wau dhateng kula, kula tumungkul miringaken pasuryan dhateng ing bumi, lan kula dados bisu. Lan lah, wonten satunggal ingkang kados pralambangipun para putranipun manungsa ndemèk lambé kula; lajeng kula mbikak cangkem kula, sarta ngandika, lan matur dhateng piyambakipun ingkang jumeneng wonten ing ngajeng kula, Dhuh gusti kawula, marga saking wahyu punika kasangsaran kawula malih tumeka dhateng kawula, lan kawula sampun boten gadhah kakiyatan malih. Daniel 10:15, 16.
Speaking
Ngandika
The symbolism of “speaking” is marked at the soon-coming Sunday law when the United States speaks as a dragon, Balaam’s ass speaks, Habakkuk’s vision speaks and does not lie. The three dumb prophets who are made dumb while in the sanctuary, speak at the destruction of Jerusalem. With Zachariah, he speaks to identify that his son’s new name is correct, thus typifying tho Philadelphian's who are given a new name.
Lambang “ngandika” iku katandhani ing wektu angger-angger Minggu kang enggal bakal tumeka nalika Amérika Sarékat ngandika kaya naga, kuldiné Bileam ngandika, sesantiné Habakuk ngandika lan ora goroh. Telung nabi bisu kang digawe bisu nalika ana ing pasucèn, padha ngandika nalika karusakaning Yérusalèm. Karo Zakharia, panjenengané ngandika kanggo netepaké yèn jeneng anyar putrané iku bener, mangkono iku nglambangaké wong-wong Filadelfia kang kaparingan jeneng anyar.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.
Sapa sing menang, bakal Dakdadèkaké tugu ana ing Pedalemaning Allah-Ku, lan dhèwèké ora bakal metu manèh saka kono; lan Aku bakal nulis ana ing dhèwèké asmane Allah-Ku, lan asmane kutha Allah-Ku, yaiku Yérusalèm Anyar, kang tumurun saka swarga saka Allah-Ku; lan Aku bakal nulis ana ing dhèwèké asma-Ku kang anyar. Wahyu 3:12.
Zachariah was given a tablet to write the new family name of John.
Zakharia diparingi papan tulis kanggo nulis jeneng kulawarga anyaré Yohanes.
And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. Luke 1:59–64.
Lan kedaden mangkono, ing dina kawolu padha teka arep nyunati bocah iku; lan padha nyeluk dheweke Zakaria, manut jeneng bapakne. Nanging ibune mangsuli lan ngandika: Ora mangkono; jenenge kudu diarani Yokanan. Banjur padha matur marang dheweke: Ing antaraning sanak-kadangmu ora ana siji waé kang sinebut nganggo jeneng iku. Wong-wong mau banjur padha menehi pratandha marang bapakne, kepiyé karepé dheweke bocah iku bakal dijenengi. Banjur dheweke njaluk papan tulis, lan nulis mangkene: Jenenge Yokanan. Lan kabeh padha gumun. Sanalika iku uga cangkeme kabukak, ilate uwal, banjur dheweke ngandika lan memuji Allah. Lukas 1:59–64.
John’s new name aligns with the church of Philadelphia, and the name Zachariah aligns with Laodicea as represented by Zachariah’s unbelief in the message of the third angel. All the prophets address the latter days, and latter days are the history of the third angel. So the angel that brought the message must be the third angel. Zachariah refused to understand that the Lord would pass by the Laodicean Seventh-day Adventist church. There is more to say about the restoration of the voice in these prophets, but we will continue to move towards and understanding of Josiah’s prophetic line.
Jeneng anyaré Yohanes selaras karo pasamuwan Filadelfia, lan jeneng Zakharia selaras karo Laodikia, kaya sing kaawakili déning ora pracayané Zakharia marang piwulangé malaékat katelu. Kabèh para nabi nyarujuki dina-dina pungkasan, lan dina-dina pungkasan iku sajarahé malaékat katelu. Mulané malaékat sing nggawa piwulang iku mesthi malaékat katelu. Zakharia nampik mangertèni yèn Pangéran bakal ngliwati pasamuwan Advent Dina Kaping Pitu Laodikia. Isih ana luwih akèh sing bisa diandharaké bab pamulihaning swara ing para nabi iki, nanging kita bakal nerusaké lumaku tumuju marang pangerten bab garis kenabiané Yosia.
Josiah’s Wheel
Roda Yosia
We have addressed the seventeenth Jubilee cycle that began at Josiah’s Passover in 622 BC, but the line of Josiah begins well before 622 BC. The rebellion of Israel that brought Saul to the throne as Israel’s first king marked forty years that king Saul would rule, followed by forty years that king David would rule, followed by forty years that Solomon would rule. The rejection of God that so offended the prophet Samuel occurred in 1097 BC, and begins a prophetic line of rebellion that ended at the cross when the Jews pronounced, they had no king, but Caesar.
Kula sampun ngrembag siklus Yobel kaping pitulas ingkang kawiwitan wonten ing Paskahipun Yosia ing taun 622 SM, nanging garisipun Yosia sampun kawiwitan adoh sadèrèngipun taun 622 SM. Pambrontakanipun Israèl ingkang ndadosaken Saul munggah dhateng dhampar minangka ratu Israèl ingkang kapisan nandhani patang puluh taun pamréntahanipun ratu Saul, lajeng kasambung dening patang puluh taun pamréntahanipun ratu Dawud, lajeng kasambung malih dening patang puluh taun pamréntahanipun Suléman. Panolakan dhateng Allah ingkang nglarani sang nabi Samuel mekaten dumados ing taun 1097 SM, lan punika miwiti satunggaling garis profetik pambrontakan ingkang pungkasanipun rampung wonten ing salib nalika tiyang Yahudi ngucap bilih padha boten gadhah ratu sanès kejawi Kaisar.
But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. John 19:15.
Nanging wong-wong mau padha bengok-bengok, “Singkirna Panjenengane, singkirna Panjenengane, salibna Panjenengane.” Pilatus ngandika marang wong-wong mau, “Apa aku kudu nyalib Rajamu?” Para imam kepala mangsuli, “Kawula ora duwe raja kejaba Kaisar.” Yokanan 19:15.
In 1097, three kings would reign for forty years each until the death of Solomon in 977 BC, when the kingdom then divided into north and south.
Ing taun 1097, telu raja bakal mrentah patang puluh taun saben-saben nganti sédané Suléman ing taun 977 SM, nalika kraton banjur kapérang dadi lor lan kidul.
And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years. Acts 13:21.
Sakwisé kuwi wong-wong mau kepéngin nduwèni ratu; banjur Gusti Allah maringi marang wong-wong mau Saul, putrané Kis, wong saka taler Benyamin, sajroning patang puluh taun. Kisah Para Rasul 13:21.
David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. 2 Samuel 2:4, 5.
Dawud yuswanipun telung puluh taun nalika wiwit jumeneng ratu, lan piyambakipun nata patang puluh taun. Ing Hebron piyambakipun nata ing ngatasipun Yehuda pitung taun nem sasi; lan ing Yerusalem piyambakipun nata telung puluh telung taun ing ngatasipun sakehing Israel lan Yehuda. 2 Samuel 2:4, 5.
Solomon’s reign began in 971 BC; the foundation of the Temple was laid in Solomon’s fourth year (967 BC). Construction lasted seven years (1 Kings 6:37–38), and the Temple was completed in the eighth month of Solomon’s eleventh year. The formal dedication took place in the seventh month (the month of Ethanim), during the Feast of Tabernacles (1 Kings 8; 2 Chronicles 5–7). The kings, the Temple and the nation each are represented in the history with a four-hundred-and-ninety-year period that distinctly marks a prophetic period in relation to either the kings, the Temple or the nation.
Pamréntahané Suléman diwiwiti ing taun 971 SM; dhasar Padaleman Suci dilebokaké ing taun kaping papaté Suléman (967 SM). Pangwangunané lumaku pitung taun (1 Para Raja 6:37–38), lan Padaleman Suci rampung ing sasi kaping wolu taun kaping sewelasé Suléman. Pambaktèn resmi kalakon ing sasi kapitu (sasi Étanim), nalika Riyaya Tarub (1 Para Raja 8; 2 Babad 5–7). Para ratu, Padaleman Suci, lan bangsa iku saben-saben kaawakili ing sajarah kanthi mangsa patang atus sangang puluh taun sing cetha nandhani sawijining mangsa kenabian sajroning gegayutané karo para ratu, Padaleman Suci, utawa bangsa iku.
Daniel was taken captive in 607 BC, though the majority of biblical chronologists identify 605 BC. The historical record must align with the prophetic testimony, and the symbolism of the events that are historically marked on the line of history that begins with the desire for a king in 1097 BC demands upon several prophetic witnesses that 607 BC is the accurate application, and not 605 BC. 607 BC marks the end of four-hundred and ninety years in the line of kings, but it also begins one of the three primary representations of seventy years that occur in the line. 607 BC marks the end of seventy years that began with the captivity of Manasseh in 677 BC. The first representation of the symbol of four hundred and ninety years (that possesses three witnesses in the line), concludes where one of the three witnesses of seventy years ends and another witness of seventy years begins the mathematical structure testifies to 607 BC, in spite of the idea that Daniel was taken captive in 605 BC.
Dhaniel kaasta dadi tawanan ing taun 607 SM, sanadyan mayoritas para kronolog Alkitab netepake taun 605 SM. Cathetan sajarah kudu selaras karo paseksèn kenabian, lan pralambanging prastawa-prastawa kang sacara sajarah katandhani ing garis sajarah kang diwiwiti saka pepénginan tumrap raja ing taun 1097 SM nuntut, adhedhasar sawetara paseksèn kenabian, manawa taun 607 SM iku panrapan kang bener, lan dudu 605 SM. Taun 607 SM nandhani pungkasaning patang atus sangang puluh taun ing garis para raja, nanging uga miwiti salah siji saka telung perwakilan utama saka pitung puluh taun kang dumadi ing garis iku. Taun 607 SM nandhani pungkasaning pitung puluh taun kang diwiwiti kanthi panawaning Manaseh ing taun 677 SM. Perwakilan kapisan saka pralambang patang atus sangang puluh taun (kang nduwèni telung paseksèn ing garis iku), rampung ing papan nalika salah siji saka telung paseksèn pitung puluh taun rampung lan paseksèn pitung puluh taun liyane diwiwiti; struktur matematis iku maringi paseksèn marang taun 607 SM, sanadyan ana panemu manawa Dhaniel kaasta dadi tawanan ing taun 605 SM.
Within the line that contains a period of 490 years associated with the kings from 1097 BC unto 607 BC, there is also 490 years from the dedication of Solomon’s Temple unto the dedication of the post-exile Temple by Zerubbabel in 516 BC. That 490 years consists of 420 years from Solomon’s dedication in his eleventh year, added to the 70 years the Temple was desolate during the captivity equaling 490 years. The third decree of Artaxerxes came 59 years later in 457 BC, and marks the beginning of 490 years that were “determined” (cut off, Daniel 9:24) for God’s people which concluded in the year 34 at the stoning of Stephen. There is of course, many other profound chronological witnesses in the prophetic line that begins with the foundational apostasy of rejecting God and the Spirit of Prophecy in 1097 BC and ends when Stephen saw Christ standing at the right hand of God. Within this testimony we find the prophetic wheel of Josiah.
Ing sajroning garis sing ngemot sawijining jangka wektu 490 taun kang ana gandhèngané karo para ratu wiwit 1097 SM nganti 607 SM, ana uga 490 taun saka pentahbisan Padalemané Suléman nganti pentahbisan Padaleman sawisé pambuwangan déning Zerubbabel ing taun 516 SM. Jangka 490 taun iku dumadi saka 420 taun wiwit pentahbisané Suléman ing taun kaping sewelas pamaréntahané, ditambah 70 taun nalika Padaleman iku sepi lan katilar sajroning mangsa panawanan, dadi cacahé 490 taun. Prentah kaping teluné Artahsasta rawuh 59 taun sawisé iku, yaiku ing taun 457 SM, lan nandhani wiwitané 490 taun kang “wis katetepaké” (dipunpatok, Daniel 9:24) tumrap umaté Allah, kang rampung ing taun 34 nalika Stéfanus dirajam watu. Mesthi waé, isih ana akèh paseksi kronologis liyané kang banget jeroné tegesé ing sajroning garis kenabian kang diwiwiti saka murtad dhasar, yaiku nampik Allah lan Rohing Ramalan ing taun 1097 SM, lan dipungkasi nalika Stéfanus weruh Kristus jumeneng ana ing tengené Allah. Ing sajroning paseksi iki kita manggihi rodha kenabiané Yosia.
I say “foundational apostasy,” for the beginning of the line identifies when Israel rejected God as King, in their desire to have a worldly king thus marking the foundation of Israel’s human monarchy. I also write this for the wheel of Josiah, which means “foundation of God,” is a symbol of both the foundation and the foundational apostasy of God’s people.
Aku ngandika “murtad dhasar,” awit wiwitaning garis iku nandhani nalika Israèl nolak Gusti Allah minangka Raja, marga saka pepénginané duwé raja kadonyan, mangkono dadi tandha dhasaring monarki manungsa ing Israèl. Aku uga nulis iki tumrap rodhané Yosia, kang tegesé “dhasaré Gusti Allah,” yaiku pralambang saka loro-loroné: dhasar lan murtad dhasaré umaté Gusti Allah.
When Solomon died and the twelve tribes divided into north and south Jeroboam’s dedication of the counterfeit system of worship was rebuked by the disobedient prophet, and his rebuke contained the prophecy of a coming king named Josiah. At the foundational apostasy of Jeroboam and the ten northern tribes the prophecy of Josiah and his revival that is marked by the Great Passover of 622 BC was predicted. That revival was brought about by the discovery of the writings of Moses’ and the pronouncement of judgment upon God’s people for their continual apostasy. When the words from the writings of Moses were read to king Josiah, it produced the greatest revival of Old Testament history. The prophecy of a future child being born named Josiah also contained of the prophetic condemnation of the foundational apostasy levelled against king Jeroboam by the disobedient prophet.
Nalika Salomo seda lan rolas taler padha kabagi dadi lor lan kidul, pengabdian Yerobeam marang sistem pangibadah palsu ditegur déning nabi sing ora manut, lan ing tegurané iku kalebu wangsit bab sawijining raja sing bakal rawuh, aran Yosia. Ing wektu murtad dhasaré Yerobeam lan sapuluh taler lor, wis diramalaké wangsit bab Yosia lan kawilujengané maneh sing ditandhani déning Paskah Agung taun 622 SM. Kawilujengan maneh iku kadadèkaké déning ditemokaké tulisan-tulisané Musa lan pawartané paukuman tumrap umaté Allah marga saka murtadé sing terus-terusan. Nalika tembung-tembung saka tulisan-tulisané Musa diwacakaké marang raja Yosia, iku ngasilaké kawilujengan maneh sing paling agung sajroning sajarah Prajanjian Lawas. Wangsit bab bakal miyosé sawijining anak ing mangsa ngarep sing aran Yosia uga ngandhut paukuman profètis tumrap murtad dhasar sing ditudhuhaké marang raja Yerobeam déning nabi sing ora manut.
The curse of Moses as Daniel calls it, is the “seven times” of Leviticus twenty-six, and it became the foundational discovery of William Miller who is the symbol of the foundational truths of Adventism. The empowerment of Miller’s message on August 11, 1840 was brought about through the work of “Josiah” Litch in 1838 and 1840. In 1863 those foundations were set aside and the “seven times” became a symbol of not only the foundational truths of the Philadelphian Millerites, but also the symbol of the rebellion of Laodicean Millerism against the foundations. The history of the Millerites of the first and second angels possesses the symbolism of “Josiah,” that will be repeated to the very letter in the history of the one hundred and forty-four thousand. The wheel of Josiah reaches back to the witchcraft of king Saul and then all the way to the spewing out of the Laodicean Seventh-day Adventist church at the Sunday law. Josiah’s wheel in Ezekiel is now in the process of being unsealed as the climax of the sealing of the one hundred and forty-four thousand.
Paukumané Musa, kaya kang sinebut déning Daniel, yaiku “pitung kaping” ing Imamat rong puluh nem, lan iku dadi panemon dhasaré William Miller, kang minangka pralambanging kayektèn-kayektèn dhasar Adventisme. Pangwasaing pesené Miller tanggal 11 Agustus 1840 kelakon lumantar pakaryané “Yosia” Litch ing taun 1838 lan 1840. Ing taun 1863 dhasar-dhasar iku disisihaké, lan “pitung kaping” banjur dadi pralambang ora mung tumrap kayektèn-kayektèn dhasar para Millerit Filadelfia, nanging uga pralambanging pambrontakan Millerisme Laodikia marang dhasar-dhasar mau. Sajarah para Millerit saka malaekat kapisan lan kapindho ngemu pralambanging “Yosia,” kang bakal kaulang kanthi samesthiné aksara demi aksara ing sajarahé wong satus patang puluh papat èwu. Rodhané Yosia ngambah bali marang tenunging raja Saul lan banjur terus tekan tumekaning dimuntahaké pasamuwan Advent Hari Kapitu Laodikia ing wektu undhang-undhang Minggu. Rodhané Yosia ing Yehezkiel saiki lagi ana ing proses kabukak segelé minangka pucaking panyegelan wong satus patang puluh papat èwu.
We will continue these things in the next article.
Bab-bab punika badhé kita lajengaken wonten ing artikel salajengipun.