It is an acceptable biblical understanding to identify the prophet Ezekiel as thirty years old in his opening verses.

Mangrupa hiji pamahaman Alkitabiah anu bisa ditarima pikeun ngaidéntifikasi yén nabi Yehezkiel yuswana tilu puluh taun dina ayat-ayat bubukana.

Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity, The word of the Lord came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the Lord was there upon him. Ezekiel 1:1–3.

Dina taun katilu puluh, dina bulan kaopat, dina poe kalima bulan eta, waktu kuring aya di antara para tawanan di sisi walungan Kebar, langit kabuka, sarta kuring ningali tetenjoan-tetenjoan ti Allah. Dina poe kalima bulan eta, nya eta taun kalima tina pangbuangan raja Yoyakin, pangandika PANGERAN sumping kalayan écés ka Hezkiel imam, putra Buzi, di tanah urang Kasdim di sisi walungan Kebar; sarta panangan PANGERAN aya di dinya nimpah anjeunna. Hezkiel 1:1–3.

Some believe “the thirtieth year” is based upon a specific jubilee cycle, which began with king Josiah and ended with verse one of chapter forty.

Sababaraha urang yakin yén “taun katilu puluh” téh dumasar kana hiji siklus yubileu anu tangtu, anu dimimitian ku Raja Yosia sarta dipungkas ku ayat kahiji tina pasal opat puluh.

In the five and twentieth year of our captivity, in the beginning of the year, in the tenth day of the month, in the fourteenth year after that the city was smitten, in the selfsame day the hand of the Lord was upon me, and brought me thither. Ezekiel 40:1.

Dina taun ka dua puluh lima tina pangasingan kami, dina awal taun, dina poé kasapuluh bulan éta, dina taun ka opat welas sanggeus kota éta dipaéhan, dina poé éta kénéh panangan PANGERAN nyangking kuring, sarta mawa kuring ka dinya. Hezekiel 40:1.

Biblical chronologists date verse one of chapter forty as either April 28 or October 22, 573 BC. All the prophets identify the latter days, so the fall date of October 22, 573 BC is the omega date of a line that began fifty years prior in what is called “Josiah’s Great Passover” on May 5, 622 BC.

Para ahli kronologi Alkitab nempatkeun ayat kahiji tina pasal ka opat puluh dina tanggal 28 April atawa 22 Oktober 573 SM. Sakumna nabi nandaan poe-poe panungtung, ku kituna tanggal runtagna, nyaéta 22 Oktober 573 SM, mangrupa tanggal omega tina hiji garis anu dimimitian lima puluh taun saméméhna dina naon anu disebut “Paska Agung Yosia” dina tanggal 5 Méi 622 SM.

The number thirty is a symbol of the priests who were to be thirty years old when they began to serve. Whether verse one through three of Ezekiel one, is identifying Ezekiel’s age as thirty, or simply as a symbol of a priest he would also be represented as thirty years old. If the thirty years of verse one is as others believe; representing the thirtieth year since Josiah’s Great Passover in 622 BC, the prophetic implications are still the same.

Angka tilu puluh mangrupa lambang para imam anu kudu geus yuswa tilu puluh taun nalika mimiti ngalayanan. Boh ayat kahiji nepi ka katilu tina Yehezkiel hiji téh nandakeun yuswa Yehezkiel tilu puluh taun, atawa ngan saukur minangka lambang saurang imam, anjeunna ogé bakal digambarkeun yuswana tilu puluh taun. Lamun tilu puluh taun dina ayat kahiji téh, sakumaha anu dipercaya ku nu séjén; ngawakilan taun katilu puluh ti saprak Paska Agung Yosia dina taun 622 SM, implikasi-implikasi nubuatanana tetep sarua.

Josiah means “foundation,” and his Great Passover began a jubilee period that ended on October 22 on the Day of Atonement 573 BC. The “jubilee line” from Josiah to October 22 aligns with the history of 1840 to 1844. The foundations of 1840 were represented by king Josiah and also by Josiah Litch. October 22 was represented by the horn of the jubilee trumpet being sounded along with the horn of the Day of Atonement.

Yosia hartina “pondasi,” sarta Paska Agungna ngamimitian hiji mangsa yubileum anu réngsé dina 22 Oktober dina Poé Pangbébasan Dosa taun 573 SM. “Garis yubileum” ti Yosia nepi ka 22 Oktober sajajar jeung sajarah taun 1840 nepi ka 1844. Pondasi-podasi taun 1840 diwakilan ku raja Yosia, sarta ogé ku Yosia Litch. Tanggal 22 Oktober diwakilan ku tanduk tarompét yubileum anu ditiup babarengan jeung tanduk Poé Pangbébasan Dosa.

And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.

Jeung maneh kudu ngitung tujuh sabat taun pikeun dirina, tujuh kali tujuh taun; sarta jumlahna tujuh sabat taun éta kudu jadi pikeun maneh opat puluh salapan taun. Tuluy maneh kudu nyurung tarompet Yobel ditiup dina poe kasapuluh bulan katujuh; dina poe panebusan kudu maraneh ngadawuhkeun tarompet ditiup ka sakuliah tanah maraneh. Imamat 25:8, 9.

Ezekiel is set within the Jubilee line from king Josiah to October 22, a line that represents Revelation ten’s first and second angels from 1840 unto 1844. Ezekiel represents the Millerites of the first and second angels and the one hundred and forty-four thousand of the third angel. Ezekiel represents the priesthood of the one hundred and forty-four thousand, but his primary prophetic attribute is that he is a prophet.

Yehezkiel ditempatkeun dina garis Yobel ti raja Yosia nepi ka 22 Oktober, hiji garis anu ngagambarkeun malaikat kahiji jeung kadua dina Wahyu sapuluh ti taun 1840 nepi ka 1844. Yehezkiel ngagambarkeun kaum Millerit tina malaikat kahiji jeung kadua sarta saratus opat puluh opat rébu tina malaikat katilu. Yehezkiel ngagambarkeun kaimaman saratus opat puluh opat rébu, tapi sipat kenabian utamana nyaéta yén anjeunna téh hiji nabi.

Prophet, Priest and King

Nabi, Imam, jeung Raja

There are three biblical characters that began to serve when thirty years of age. Along with Ezekiel were David and Joseph. Because they all began to serve at the age of thirty, they are all priests. David is a symbol of the king, Joseph is the priest and Ezekiel is the prophet in the threefold kingdom of glory that consists of a prophet, a priest and a king.

Aya tilu tokoh Alkitab anu mimiti ngalalayanan dina yuswa tilu puluh taun. Salian ti Ezekiel, aya Daud jeung Yusuf. Ku sabab maranéhna sadayana mimiti ngalalayanan dina yuswa tilu puluh taun, maranéhna sadayana téh imam. Daud mangrupakeun lambang raja, Yusuf imam, jeung Ezekiel nabi dina karajaan kamulyaan anu tilu rupa, anu ngawengku nabi, imam, jeung raja.

However we might apply the prophet Ezekiel as a symbol, he is a priest, and when applied in the line of the jubilee from Josiah to October 22, Ezekiel is a priest who would represent a priest in the sealing time of the one hundred and forty-four thousand as typified by the history of 1840 to 1844 and king Josiah to October 22, 573 BC.

Najan kumaha waé urang nerapkeun nabi Ezekiel minangka hiji lambang, anjeunna téh imam; sarta lamun diterapkeun dina garis yubileum ti Yosia nepi ka 22 Oktober, Ezekiel téh imam anu bakal ngawakilan saurang imam dina mangsa panyegelan saratus opat puluh opat rébu, sakumaha dilambangkeun ku sajarah 1840 nepi ka 1844 jeung raja Yosia nepi ka 22 Oktober, 573 SM.

Twenty-two

Dua puluh dua

The Bible is clear that Ezekiel ministered for twenty-two years. “Twenty-two” is a symbol of the one hundred and forty-four thousand who are the ensign of Divinity combined with humanity. In the history represented by Josiah’s Passover unto chapter forty’s October 22’s Jubilee celebration, Josiah’s Passover typified the work of Josiah Litch in 1838 and 1840. That work was setting forth the time prophecies of the first and second woes. It can now be seen that the prophecy of the first and second woes is much larger than the pioneers recognized.

Alkitab écés nétélakeun yén Yézékiel ngalaksanakeun palayanan salila dua puluh dua taun. “Dua puluh dua” téh lambang tina saratus opat puluh opat rébu, anu jadi panji Ketuhanan anu ngahiji jeung kamanusaan. Dina sajarah anu dilambangkeun ku Paska Yosia nepi ka pésta Yobel tanggal 22 Oktober dina pasal kaopat puluh, Paska Yosia ngalambangkeun pagawéan Josiah Litch dina taun 1838 jeung 1840. Éta pagawéan nyaéta ngedalkeun nubuat-nubuat waktu ngeunaan cilaka kahiji jeung cilaka kadua. Ayeuna tiasa katingali yén nubuat ngeunaan cilaka kahiji jeung cilaka kadua téh jauh leuwih lega tibatan anu dipikawanoh ku para panaratas.

Ezekiel as a biblical prophet identifies more specific dates in his writings than any other biblical author.

Yehezkiel, salaku saurang nabi Alkitab, nyebutkeun tanggal-tanggal anu leuwih husus dina tulisanana tibatan panulis Alkitab séjén mana waé.

Ezekiel is the omega of the day equaling a year in Bible prophecy. In the book of Numbers, the alpha mention of the day year principle is represented at the first rebellion at Kadesh that brought about forty years of wandering in the wilderness. The last, or omega rebellion is being represented by Ezekiel in chapter four as Jerusalem is destroyed.

Yézkiel téh mangrupa oméga tina prinsip sapoé sarua jeung sataun dina nubuat Alkitab. Dina kitab Bilangan, panyebutan alfa tina prinsip sapoé-taun dipidangkeun dina pambrontakan kahiji di Kadés anu nyababkeun opat puluh taun ngumbara di padang gurun. Pambrontakan anu panungtung, atawa oméga, dipidangkeun ku Yézkiel dina pasal opat nalika Yerusalem diruksak.

Alpha

Alfa

After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. Numbers 14:34, 35.

Numutkeun jumlah poé nalika maranéh geus ngintip eta nagri, nyaéta opat puluh poé, unggal poé keur sataun, maranéh bakal nanggung kajahatan maranéh, nyaéta opat puluh taun, sarta maranéh bakal nyaho pegatna jangji Kami. Kami, PANGERAN, geus ngandika, tangtu Kami bakal ngalakukeun ieu ka sakumna jamaah jahat ieu, anu ngumpul ngahiji ngalawan Kami: di ieu gurun maranéhna bakal binasa, sarta di dinya maranéhna bakal paéh. Bilangan 14:34, 35.

Omega

Oméga

Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. Ezekiel 4:4–7.

Geus ngagoler dina sisi kénca maneh, tuluy tumpangkeun kana éta kajahatan kulawarga Israél; nurutkeun kana jumlah poé anu ku maneh rek digoléran dina éta, maneh bakal nanggung kajahatan maranéhna. Sabab Kami geus numpangan ka maneh taun-taun kajahatan maranéhna, nurutkeun kana jumlah poé, tilu ratus salapan puluh poé; ku kituna maneh bakal nanggung kajahatan kulawarga Israél. Jeung lamun maneh geus ngaréngsékeun éta, ngagolér deui dina sisi katuhu maneh, sarta maneh bakal nanggung kajahatan kulawarga Yuda opat puluh poé: unggal poé ku Kami geus ditangtukeun pikeun sataun. Ku sabab éta maneh kudu ngarahkeun beungeut ka pangepungan Yerusalem, jeung leungeun maneh kudu dibuka, sarta maneh kudu ngaramal ngalawan éta. Ezekiel 4:4–7.

Kadesh and Jerusalem’s destruction represent the alpha and omega rebellion representing the day for a year principle. The “day for a year principle” was the primary rule of the Millerite's and in the history of 1840 to 1844, as typified in the Jubilee line of king Josiah unto October 22. Ezekiel sets forth more dates than any other prophet. Within the dating of Ezekiel, the line of the Jubilee is identified, tying Ezekiel’s witness directly into the history of the first and second angels, and thereafter the history of the third angel.

Karuksakan Kades jeung Yerusalem ngagambarkeun pambrontakan alfa jeung oméga, anu ngagambarkeun prinsip sapoé pikeun sataun. “Prinsip sapoé pikeun sataun” téh mangrupikeun aturan utama golongan Millerite, sarta dina sajarah ti 1840 nepi ka 1844, sakumaha ditipikeun dina garis Yobel ti raja Yosia nepi ka 22 Oktober. Ezekiel nandeskeun leuwih loba tanggal tibatan nabi nu séjén mana waé. Dina pananggalan Ezekiel, garis Yobel téh diidéntifikasi, anu ngabeungkeut kasaksian Ezekiel sacara langsung kana sajarah malaikat kahiji jeung kadua, sarta sanggeus éta kana sajarah malaikat katilu.

Along with the “Jubilee line” Ezekiel lies on his side for three hundred and ninety days, then on his other side for forty days. “Four hundred and thirty” is a symbol of the old and new covenants, for Abram’s covenant promise of four hundred years of captivity in Egypt found the second witness of thirty years with the apostle Paul. Together Abram, (later Abraham) of ‘the old’ and Saul, (later Paul) of ‘the new’ combined their witnesses to establish four hundred and thirty years as a symbol of the everlasting covenant. “Three hundred and ninety days” “shalt thou bear the iniquity of the house of Israel.” “And” “thou shalt bear the iniquity of the house of Judah forty days.” Together the right side and the left side equal Abram and Paul.

Sasarengan jeung “garis Yobel,” Yehezkiel ngagolér dina sisina salila tilu ratus salapan puluh poé, tuluy dina sisi séjénna salila opat puluh poé. “Opat ratus tilu puluh” mangrupa lambang tina perjangjian heubeul jeung perjangjian anyar, sabab jangji perjangjian ka Abram ngeunaan opat ratus taun pangawulaan di Mesir manggihan saksi kadua, nyaéta tilu puluh taun, dina rasul Paulus. Babarengan, Abram, (engkéna Abraham) ti ‘anu heubeul’ jeung Saul, (engkéna Paulus) ti ‘anu anyar’ ngahijikeun kasaksian maranéhna pikeun netepkeun opat ratus tilu puluh taun minangka lambang tina perjangjian langgeng. “Tilu ratus salapan puluh poé” “mangka maneh kudu nanggung kajahatan kaum Israil.” “Jeung” “maneh kudu nanggung kajahatan kaum Yuda salila opat puluh poé.” Babarengan, sisi katuhu jeung sisi kénca sarua jeung Abram jeung Paulus.

The covenant was always based upon obedience or disobedience—life or death. The year day principle in Millerite history was a life or death issue, and the history was announced by the first angel as the everlasting gospel. The “gospel” is a life or death issue, and the life or death testing issue of Millerite history was set within the context of the principle of a day equating to a year. The prediction that empowered the message of the first angel was the three hundred ninety-one years and fifteen days prophecy of the second woe. Within the three hundred and ninety days that Ezekiel laid upon his left side is an illustration of the three hundred and ninety-one years and fifteen days time prophecy of the second woe. It requires prophetic discernment to rightly divide the prophecy, but it is nothing less than the continuing work of the Lion of the tribe of Judah unsealing the message of the midnight cry.

Perjangjian téh ti baheula kénéh salawasna dumasar kana taat atawa teu taat—hirup atawa maot. Prinsip sataun-saday dina sajarah Millerite mangrupa perkara hirup atawa maot, jeung éta sajarah diumumkeun ku malaikat kahiji minangka injil anu langgeng. “Injil” téh mangrupa perkara hirup atawa maot, jeung perkara ujian hirup atawa maot dina sajarah Millerite ditetepkeun dina kontéks prinsip yén hiji poé sarua jeung sataun. Ramalan anu mere kakawasaan kana amanat malaikat kahiji nyaéta nubuat tilu ratus salapan puluh hiji taun jeung lima belas poé ngeunaan cilaka kadua. Di jero tilu ratus salapan puluh poé anu dijalankeun ku Ezekiel bari ngagolér dina sisi kéncana aya hiji gambaran ngeunaan nubuat waktu tilu ratus salapan puluh hiji taun jeung lima belas poé ngeunaan cilaka kadua. Ieu merlukeun kateuleuman profétis sangkan bisa ngabagi nubuat éta kalawan leres, tapi ieu taya kurangna ti padamelan anu neraskeun ti Singa ti suku Yuda dina muka segel amanat ceurik tengah peuting.

I contend that Ezekiel must be treated as a symbol of the one hundred and forty-four thousand, but primarily as a symbol of the gift of the Spirit of Prophecy, whether represented as a manifestation of a latter-day prophet, or as a manifestation of the covenant people who understand the principle of line upon line methodology.

Abdi negeskeun yén Yehezkiel kudu dianggap minangka lambang tina saratus opat puluh opat rébu, nanging utamana minangka lambang tina kurnia Roh Nubuatan, boh lamun dipidangkeun minangka hiji manifestasi nabi dina poé-poé panungtungan, boh minangka manifestasi umat perjangjian anu ngartos kana prinsip métodologi garis demi garis.

I contend that Ezekiel’s light upon the three hundred and ninety-one years and fifteen days prophecy aligns with the dirt brush man casting the jewels into the larger casket.

Kuring nyanggem yén pencerahan Yehezkiel ngeunaan nubuat tilu ratus salapan puluh hiji taun jeung lima belas poé saluyu jeung lalaki panyapuan kokotor anu ngalungkeun permata-permata éta kana peti nu leuwih gedé.

I contend that the light from Ezekiel is an essential element of the capstone message, when the temple is finished.

Abdi negeskeun yén cahaya ti Yehezkiel téh mangrupa unsur anu hakiki dina amanat batu puncak, nalika Bait Suci parantos réngsé.

Ezekiel is at October 22 in verse one of chapter forty, and it is there that the vision of the future temple is given to Ezekiel. That temple is the temple of the one hundred and forty-four thousand, of which Ezekiel is a symbol of that number. That group will have passed two tests before they reach the third and litmus test. Ezekiel is portrayed as receiving his light in the temple, and therefore the light he produces as a symbol represents the light that comes when God’s people enter the Most Holy Place in alignment with Daniel chapter ten.

Yehezkiel aya dina tanggal 22 Oktober dina ayat kahiji pasal opat puluh, sarta di dinya visi ngeunaan Bait Suci mangsa nu bakal datang dipasihkeun ka Yehezkiel. Bait Suci éta nyaéta Bait Suci saratus opat puluh opat rébu, anu ku Yehezkiel dilambangkeun minangka simbol tina éta jumlah. Golongan éta bakal geus ngalangkungan dua ujian saméméh maranéhna ngahontal ujian katilu jeung ujian litmus. Yehezkiel digambarkeun narima terangna di jero Bait Suci, ku kituna terang anu dipedalkeunana salaku simbol ngagambarkeun terang anu datang nalika umat Allah asup ka Tempat Nu Mahasuci saluyu jeung Daniel pasal sapuluh.

The light of the Revelation of Jesus Christ that is unsealed, is unsealed just before probation closes.

Cahaya tina Wahyu Yesus Kristus anu dibuka meteraina, dibuka meteraina pas saméméh panto rahmat nutup.

And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

Jeung saur-Na ka kaula, “Ulah diségél ucapan-ucapan nubuat tina ieu kitab, sabab waktuna geus deukeut. Anu teu adil, mugi tetep teu adil kénéh; jeung anu najis, mugi tetep najis kénéh; jeung anu bener, mugi tetep bener kénéh; jeung anu suci, mugi tetep suci kénéh.” Wahyu 22:10, 11.

The “time is at hand” just before probation closes in verse eleven, and the Revelation of Jesus Christ is therefore unsealed at that time, for “the time is at hand.”

“waktuna geus caket” pas saméméh masa pangujian ditutup dina ayat sabelas, ku sabab éta Wahyu Yesus Kristus dibuka dina mangsa éta, sabab “waktuna geus caket.”

The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

Wahyu Yesus Kristus, anu dipaparinkeun ku Allah ka Mantenna, supaya ditingalikeun ka para hamba-Na perkara-perkara anu geuwat bakal kajadian; sarta Anjeunna ngutus malaikat-Na jeung nganyatakeunana ku tanda-tanda ka Yohanes, hamba-Na: anu geus mere kasaksian ngeunaan firman Allah, jeung ngeunaan kasaksian Yesus Kristus, sarta ngeunaan sagala perkara anu ku manehna geus ditempo. Bagja jalma anu maca, jeung maranéhna anu ngadangu kecap-kecap ieu nubuat, sarta ngajaga perkara-perkara anu dituliskeun di jerona; sabab waktuna geus deukeut. Wahyu 1:1–3.

Probation closes for Laodicean Seventh-day Adventism at the Sunday law and Adventism is represented as Jerusalem in chapter nine of Ezekiel. There those who sigh and cry for the abominations done in the land and in the church receive the seal. The sealing takes place when the east winds of Islam are angering the nations, just before probation closes. In Ezekiel chapter eight the four generations of Adventism conclude with the fourth generation being symbolized by the twenty-five leaders bowing to the sun.

Masa pamariksaan pikeun Adventisme Poé Katujuh Laodisea ditutup dina hukum Minggu, sarta Adventisme dilambangkeun minangka Yerusalem dina pasal salapan Kitab Yehezkiel. Di dinya, jalma-jalma anu ngahuleng jeung ceurik ku sabab kakawian anu dipilampah di nagara jeung di jero garéja narima meterai. Pamasrahan meterai éta lumangsung nalika angin ti wétan, nyaéta Islam, keur ngageremkeun bangsa-bangsa, pas saméméh masa pamariksaan ditutup. Dina pasal dalapan Kitab Yehezkiel, opat turunan Adventisme dipungkas ku turunan kaopat anu dilambangkeun ku dua puluh lima pamingpin anu sujud ka panonpoé.

That vision was given symbolically one day before the Sunday law, or just before the close of probation as represented by six, six, six.

Eta titingalian dipaparinkeun sacara simbolis sapoé saméméh hukum Minggu, atawa pas saméméh nutupna waktu kasempetan, sakumaha dilambangkeun ku genep, genep, genep.

And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Ezekiel 8:1–4.

Dina taun kagenep, dina bulan kagenep, dina poe kalima bulan eta, waktu sim kuring keur linggih di imah, sarta para kokolot urang Yuda calik di hareupeun sim kuring, leungeun Gusti PANGERAN tumiba ka sim kuring di dinya. Tuluy sim kuring nenjo, jeung behold, aya hiji sasaruaan anu rupana kawas seuneu: ti nu katingalina sapingping-Na ka handap, seuneu; jeung ti sapingping-Na ka luhur, kawas cahya nu ngagenclang, warnana kawas ambar. Mangka Anjeunna ngulurkan wangun hiji leungeun, sarta nyekel sim kuring ku sapuntal buuk sirah sim kuring; tuluy Roh ngangkat sim kuring antara bumi jeung langit, sarta mawa sim kuring dina tetenjoan-tetenjoan Allah ka Yerusalem, ka lawang panto gerbang jero anu nyanghareup ka kaler; di dinya aya tempat linggihna patung timburu, anu ngahudangkeun timburu. Jeung, behold, kamulyaan Allah Israil aya di dinya, nurutkeun tetenjoan anu ku sim kuring kungsi ditempo di tanah datar. Yehezkiel 8:1–4.

The vision of the sixth year, sixth month and fifth day came just before ‘666,’ a symbol of the Sunday law, when probation closes for Laodicean Adventism. That vision was “according to the vision” Ezekiel “saw in the plain.” The vision he saw in the plain is found earlier, in chapter three.

Panglihatan dina taun kagenep, bulan kagenep, jeung poé kalima sumping pas saméméh “666,” lambang hukum Minggu, nalika panto kasempetan ditutup pikeun Adventisme Laodikea. Panglihatan éta nya éta “nurutan kana panglihatan” anu Yehezkiel “tingali di tanah datar.” Panglihatan anu anjeunna tingali di tanah datar kapanggih leuwih ti heula, dina pasal tilu.

Then I arose, and went forth into the plain: and, behold, the glory of the Lord stood there, as the glory which I saw by the river of Chebar: and I fell on my face. Ezekiel 3:23.

Tuluy sim kuring gugah, tuluy indit ka tegalan; jeung, behold, kamulyaan PANGERAN ngadeg di dinya, sarua jeung kamulyaan anu ku sim kuring katénjo di sisi walungan Kebar; tuluy sim kuring sujud nepi ka raray nyanghareup ka taneuh. Yehezkiel 3:23.

The vision of the “plain”, which was the vision of the sixth year, sixth month and fifth day was the vision Ezekiel had seen earlier at the river of Chebar.

Teténjo ngeunaan “dataran”, anu nyaéta teténjo dina taun kagenep, bulan kagenep, jeung poé kalima, nyaéta teténjo anu geus katénjo ku Ezekiel saméméhna di sisi walungan Kébar.

Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.

Dina taun katilu puluh, dina bulan kaopat, dina tanggal kalima bulan éta, nalika kuring aya di antara para tawanan di sisi walungan Kebar, langit dibuka, sarta kuring ningali titingalian-titingalian ti Allah. Yehezkiel 1:1.

The “visions of God” which Ezekiel “saw,” by the river of Chebar, was the vision of the plain, which was also the vision of Ezekiel chapter eight through eleven. Those visions were presented in the context of Ezekiel looking into the sanctuary, which is where the "marah" looking glass vision of chapter ten is accomplished. Ezekiel represents those who partake of the prophetic light radiating from the Most Holy Place as the Revelation of Jesus Christ is brought forth just before the close of probation.

“Wahyu-wahyu Allah” anu “katingali” ku Ezekiel, di sisi walungan Kebar, nya éta wahyu ngeunaan dataran, anu ogé mangrupa wahyu dina Ezekiel pasal dalapan nepi ka sabelas. Wahyu-wahyu éta dipidangkeun dina kontéks Ezekiel keur nenjo ka tempat suci, anu di dinya wahyu kaca tingal “marah” dina pasal sapuluh kalaksanakeun. Ezekiel ngagambarkeun jalma-jalma anu milu ngarasakeun cahaya kenabian anu mancarkeun ti Tempat Mahasuci nalika Wahyu Yesus Kristus ditepikeun pas saméméh panutupan mangsa kasempetan.

When we identify king Josiah’s Jubilee line that begins with Passover and ends on October 22, we are identifying the symbol of the Spring feasts and the Fall feasts as set forth in Leviticus twenty-three. There the spring and fall feasts are set forth with twenty-two verses each, just as Ezekiel’s ministry was for twenty-two years. Aligning Ezekiel in the thirtieth year of the Jubilee line allows Ezekiel’s birth to align with Josiah’s revival. If he was thirty years old in the thirtieth year of the Jubilee cycle, then Ezekiel would be born at Josiah’s reformation.

Nalika urang ngaidentipikasi garis Yobel raja Yosia anu dimimitian ku Paska sarta ditungtungan dina 22 Oktober, urang keur ngaidentipikasi lambang tina pésta-pésta Musim Semi jeung pésta-pésta Musim Gugur sakumaha diatur dina Imamat dua puluh tilu. Di dinya pésta-pésta musim semi jeung musim gugur diatur masing-masing dina dua puluh dua ayat, sakumaha palayanan Yehezkiel lumangsung salila dua puluh dua taun. Ngalajarkeun kasaluyuan Yehezkiel dina taun ka tilu puluh tina garis Yobel ngajadikeun kalahiran Yehezkiel saluyu jeung kabangunan Yosia. Lamun anjeunna yuswana tilu puluh taun dina taun ka tilu puluh tina siklus Yobel, mangka Yehezkiel bakal lahir dina mangsa réformasi Yosia.

Ezekiel is a symbol of those who by faith enter into the Most Holy Place. Once there they see the wheels within the wheels representing the complex play of human interactions. As with John in Revelation chapter ten, Ezekiel represents the Millerites, but more directly the one hundred and forty-four thousand. His parallel three-hundred-ninety-one-years and fifteen-days time prophecy illustrates the final judgment of Laodicean Adventism with the destruction of Jerusalem, and it includes the enigma of thirty-eight and forty.

Yehezkiel mangrupa lambang jalma-jalma anu ku iman asup ka Nu Maha Suci. Sanggeus aya di dinya, maranéhna ningali roda-roda dina jero roda anu ngalambangkeun pajeulitna silih pakuat patalina antar hubungan manusa. Sakumaha halna Yohanes dina Wahyu pasal sapuluh, Yehezkiel ngalambangkeun kaum Millerite, tapi leuwih langsung deui saratus opat puluh opat rébu. Nubuatan waktuna anu sajajar, tilu ratus salapan puluh hiji taun jeung lima belas poé, ngajentrekeun pangadilan ahir kana Adventisme Laodisea babarengan jeung karuksakan Yerusalem, sarta éta ngawengku tatarucingan ngeunaan tilu puluh dalapan jeung opat puluh.

It includes the symbolism of four hundred and thirty years.

Éta ngandung perlambang opat ratus tilu puluh taun.

It includes the four-year period represented by 1333 to 1337, 1449 to 1453 and 1840 to 1844.

Éta ngawengku mangsa opat taun anu dilambangkeun ku 1333 nepi ka 1337, 1449 nepi ka 1453, jeung 1840 nepi ka 1844.

We will begin our considerations of this most important subject in the next article.

Urang baris ngamimitian panalungtikan urang ngeunaan poko anu kacida pentingna ieu dina artikel salajengna.

“In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him.” Testimonies, volume 5, 753.

“Dina tetenjo-tetenjo anu dipaparinkeun ka Yesaya, ka Yehezkiel, jeung ka Yohanes, urang ningali kumaha raketna sawarga téh patalina jeung kajadian-kajadian anu lumangsung di bumi sarta sakumaha gedéna miara Allah ka jalma-jalma anu satia ka Mantenna.” Testimonies, jilid 5, 753.

“Christ Himself was the Lord of the temple. When He should leave it, its glory would depart—that glory once visible in the holy of holies over the mercy seat, where the high priest entered only once a year, on the great day of atonement, with the blood of the slain victim (typical of the blood of the Son of God shed for the sins of the world), and sprinkled it upon the altar. This was the Shekinah, the visible pavilion of Jehovah.

Kristus sorangan nya éta Gusti Bait Allah. Lamun Anjeunna ninggalkeun éta, kamulyaanana bakal undur—eta kamulyaan anu baheula katingali dina tempat anu pangsucina luhureun korsi pangwelas-asih, tempat imam agung asup ngan sakali sataun, dina poé panebusan anu agung, mawa getih kurban anu dipaéhan (anu jadi perlambang getih Putra Allah anu dicurikeun pikeun dosa-dosa dunya), tuluy ngipratkeunana kana altar. Ieu téh Shekinah, padumukan anu katingali tina Yéhuwa.

“It was this glory that was revealed to Isaiah, when he says, ‘In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple’ [Isaiah 6:1–8 quoted].” The Seventh-day Adventist Bible Commentary, volume 4, 1139.

“Nya éta kamulyaan anu diungkabkeun ka Yesaya, nalika anjeunna nyarios, ‘Dina taun pupusna Raja Uzia, kuring ogé ningali Gusti linggih dina hiji tahta, luhur jeung dijungjung, sarta jubah-Na ngeusian Bait Allah’ [Yesaya 6:1–8 dikutip].” The Seventh-day Adventist Bible Commentary, jilid 4, 1139.

“The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.

“Tetempoan anu dipaparinkeun ka Yesaya ngagambarkeun kaayaan umat Allah dina poé-poé panungtung. Maranéhna dipaparin kaistiméwaan pikeun ningali ku iman kana padamelan anu keur lumangsung di Bait Suci sawarga. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ Nalika maranéhna ningali ku iman ka jero tempat anu maha suci, sarta ningali padamelan Kristus di Bait Suci sawarga, maranéhna nyarandé yén dirina téh hiji umat anu biwirna najis,—umat anu biwirna mindeng ngucapkeun kasia-siaan, jeung anu talénta-taléntana can disucikeun sarta can dipaké pikeun kamulyaan Allah. Mémang pantes lamun maranéhna putus harepan nalika ngabandingkeun kalemahan jeung kateu-pantesan dirina sorangan jeung kasucian sarta kaéndahan karakter Kristus anu mulya. Tapi lamun maranéhna, saperti Yesaya, daék narima tapak anu ku Gusti dipikahoyong supaya ditancebkeun kana hate, lamun maranéhna ngarendahkeun jiwana di payuneun Allah, aya pangharepan keur maranéhna. Katumbiri jangji aya di luhur tahta, sarta padamelan anu dipigawé pikeun Yesaya bakal dipigawé dina diri maranéhna. Allah bakal ngawalon kana paneda-paneda anu medal tina hate anu remuk.”

“The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.” Review and Herald, December 22, 1896.

“Tujuan tina pagawean Allah anu agung tur khidmat ieu nyaéta pikeun ngumpulkeun berkas-berkas gandum kana lumbung sorgawi; sabab bumi bakal pinuh ku kamulyaan PANGERAN. Ku sabab éta, ulah aya saurang ogé nu jadi leutik hate nalika maranéhna ningali kajahatan anu ngadominasi jeung ngadéngé basa anu kaluar tina biwir anu najis. Nalika kakawasaan-kakawasaan poék ngatur barisan ngalawan umat Allah; nalika Sétan ngumpulkeun pasukanana pikeun paprangan pamungkas anu agung, jeung kakawasaanana katingalina kuat sarta ampir teu kaungkulan, paningal anu écés kana kamulyaan ilahi, kana tahta anu luhur tur dijungjung, anu dilengkung ku katumbiri jangji, bakal maparin panglipur, kayakinan, jeung katengtreman.” Review and Herald, 22 Désémber 1896.

“Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.

“Di sisi walungan Kebar, Yéheskél ningali hiji angin puyuh anu katingalina datang ti kalér, ‘hiji mega gedé, jeung seuneu anu ngagulung dina dirina sorangan, sarta aya cahaya ngurilingan éta, jeung ti tengahna katingali siga warna ambar.’ Sajumlah roda, silih potong hiji jeung nu séjénna, digerakkeun ku opat mahluk hirup. Luhur pisan di luhur éta sakabéh ‘aya rupa hiji tahta, siga panémbong batu safir: jeung dina rupa tahta éta aya rupa anu siga panémbong hiji manusa di luhurna.’ ‘Jeung dina para kerub katingali wangun leungeun manusa handapeun jangjangna.’ Yéheskél 1:4, 26; 10:8. Susunan roda-roda éta kacida ruwetna nepi ka dina tetempoan kahiji katingali siga kacau; nanging éta sadayana gerak dina kasaluyuan anu sampurna. Mahluk-mahluk sawarga, anu diteguhkeun jeung dipingpin ku panangan anu aya handapeun jangjang para kerub, ngagerakkeun roda-roda éta; di luhur maranéhna, dina tahta safir, aya Anu Langgeng; jeung ngurilingan tahta éta aya katumbiri, lambang rahmat ilahi.”

“As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.

“Sakumaha karumitan anu ibarat roda-roda aya dina pituduh panangan anu aya handapeun jangjang kerubim, kitu deui kaulinan anu pajeulit tina kajadian-kajadian manusa aya dina pangawasa ilahi. Di tengah-tengah pasea jeung kaributan bangsa-bangsa, Anjeunna anu linggih di luhur kerubim tetep nungtun urusan-urusan bumi.

“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

“Riwayat bangsa-bangsa anu silih gentos nempatan waktu jeung tempat anu geus dipasrahkeun ka maranéhna, bari tanpa sadar mere kasaksian kana kayaktian anu ku maranéhna sorangan teu dipikanyaho hartina, nyarita ka urang. Ka unggal bangsa jeung ka unggal jalma dina mangsa kiwari Allah geus nangtukeun hiji tempat dina rarancang-Na anu agung. Kiwari manusa jeung bangsa-bangsa keur diukur ku tali unting dina panangan Anjeunna anu teu kungsi lepat. Sadayana, ku pilihanana sorangan, keur nangtukeun takdirna, sarta Allah ngatur jeung ngungkulan sakabéhna pikeun kalaksanakeun tujuan-tujuan-Na.

“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 178.

“Riwayat anu ku Sang AKU ANU AGUNG geus ditangtukeun dina pangandika-Na, ngahijikeun mata ranté demi mata ranté dina ranté nubuat, ti kalanggengan baheula nepi ka kalanggengan nu bakal datang, nyaritakeun ka urang dimana posisi urang ayeuna dina lalampahan jaman-jaman, jeung naon anu bisa diarepkeun dina mangsa nu bakal datang. Sagalana anu geus dinubuatkeun ku nubuat pikeun kajadian, nepi ka mangsa ayeuna, geus kacatet dina kaca-kaca sajarah, sarta urang bisa yakin yén sakabéh anu masih bakal datang bakal kalaksanakeun nurutkeun runtuyanana.” Education, 178.