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

Yehezkiel ngagambarkeun jalma-jalma anu geus dipigawékeun hiji karya pangajaran pikeun maranéhna ku Singa ti kaom Yuda, sarta pangajaran dasar-Na nya éta “garis demi garis.”

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

Ka saha Anjeunna ngandika, “Ieu teh pangreureuh, ku ieu maraneh bisa maparin reureuh ka anu geus cape; jeung ieu teh pangsegerna.” Tapi maranehna henteu daek ngadenge. Ku sabab kitu, firman PANGERAN jadi ka maranehna parentah kana parentah, parentah kana parentah; garis kana garis, garis kana garis; didieu saeutik, didinya saeutik; supaya maranehna indit, tuluy tisoledat ka tukang, remuk, kajiret, jeung katangkep. Yesaya 28:12, 13.

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

Ayeuna Singa ti kaom Yuda keur muka kitab Yehezkiel. Urang dibéjakeun yén Yehezkiel téh saurang imam dina taun katilu puluh, naha “tilu puluh” éta ngawakilan umur simbolisna salaku imam, atawa taun katilu puluh dina runtuyan nubuatan anu dimimitian dina Paska Agung Yosia. Kaimaman panungtung dina poé-poé ahir nyaéta saratus opat puluh opat rébu, sarta sajarah-sajarah harfiah baheula ngalambangkeun hiji sajarah simbolis dina poé-poé ahir.

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

Tapi maraneh bakal dingaranan Imam-imam PANGERAN; jalma-jalma bakal nyebut maraneh Palayan-palayaneun Allah urang; maraneh bakal ngadahar kakayaan bangsa-bangsa séjén, sarta dina kamulyaan maranéhna maraneh bakal ngagungkeun diri. Yesaya 61:6.

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

Yehezkiel téh lambang umat Allah dina poé-poé panungtungan—sajarah suci anu ku unggal kasaksian nubuat diidéntifikasi. Sajarah suci éta nyaéta gerakan malaikat katilu, anu sacara husus dilambangkeun ku gerakan malaikat kahiji dina taun 1840. Gerakan malaikat kahiji téh malaikat alfa tina tilu malaikat, sedengkeun anu katilu nyaéta malaikat omega. Ku kituna, Yehezkiel sajajar jeung Petrus dina mangsa panyegelan saratus opat puluh opat rébu. Sajarah perlambang anu janten tempat Petrus jeung Yehezkiel duanana aya, digambarkeun minangka sajarah Panium.

The Little Book

Kitab Leutik

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

Yehezkiel nyandak kitab leutik éta, sakumaha anu dilakukeun ku Yohanes dina Wahyu sapuluh.

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

Tapi maneh, eh anak manusa, dengekeun naon anu ku Kami diucapkeun ka maneh; ulah jadi doraka kawas eta kulawarga anu doraka teh: buka sungut maneh, sarta tuang naon anu ku Kami dipaparinkeun ka maneh. Jeung nalika sim kuring neuteup, behold, aya hiji leungeun diutus ka sim kuring; jeung, tempo, dina dinya aya gulungan kitab; Jeung eta dibentangkeunana di hareupeun sim kuring; sarta ditulisanana dina jero jeung di luar: jeung di jerona katulisan panglamah, kasedihan, jeung cilaka. Leuwih ti eta saur-Na ka sim kuring, Eh anak manusa, tuang naon anu kapanggih ku maneh; tuang gulungan ieu, tuluy indit nyarita ka kulawarga Israil. Ku kituna sim kuring muka sungut, sarta Anjeunna ngajadikeun sim kuring ngadahar gulungan eta. Jeung saur-Na ka sim kuring, Eh anak manusa, jadikeun beuteung maneh ngadahar, sarta pinuhan jero awak maneh ku gulungan anu ku Kami dipaparinkeun ka maneh ieu. Tuluy ku sim kuring didahar eta; sarta dina sungut sim kuring rasana amis kawas madu. Yehezkiel 2:8–10, 3:1–3.

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

Dina Wahyu sapuluh, Yohanes ngadahar kitab leutik éta, sarta sakabéh éta pasal ngagambarkeun panyingkapan kakawasaan Allah ti tanggal 11 Agustus 1840 nepi ka 22 Oktober 1844.

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

“Malaikat anu ngahiji dina pangwartaan amanat malaikat katilu téh kudu nyaangan sakuliah bumi ku kamulyaan-Na. Di dieu geus dinubuatkeun hiji pagawéan anu jembar saalam dunya jeung kakawasaan anu luar biasa. Gerakan Advent taun 1840–44 téh mangrupa panyingkapan anu mulya tina kakawasaan Allah; amanat malaikat kahiji dibawa ka unggal pos misionaris di sakuliah dunya, sarta di sawatara nagara aya minat kaagamaan anu panggedéna anu kungsi katénjo di mana waé nagri saprak Reformasi abad ka-genep welas; tapi sakabéh ieu bakal kasalip ku gerakan anu perkasa dina kaayaan pangéling pamungkas ti malaikat katilu.” The Great Controversy, 611.

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

Yézkiel sajajar jeung Yohanes dina Wahyu pasal sapuluh, ku kituna Petrus, Yohanes, jeung Yézkiel nangtung babarengan dina tempat anu geus dipasrahkeun ka maranéhna dina mangsa pamaséhan saratus opat puluh opat rébu.

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

Taun 1840 nepi ka 1844 ngagambarkeun hiji mangsa opat taun anu dimimitian nalika nubuat waktos anu ngawitan ku hiji mangsa saratus lima puluh taun dina 27 Juli 1299. Éta “lima bulan” téh lekasan sarta ngahiji jeung nubuat waktos salila tilu ratus salapan puluh hiji taun jeung lima belas poé anu réngsé dina 11 Agustus 1840, nalika panémbong kamulyaan tina kakawasaan Allah dipintonkeun nepi ka 22 Oktober 1844. Satuluyna, panerapan waktos nubuat eureun.

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

Sarta demi Anjeunna anu hirup salalanggengna, anu nyiptakeun langit jeung sagala anu aya di jerona, jeung bumi jeung sagala anu aya di jerona, jeung laut jeung sagala anu aya di jerona, yén moal aya deui waktu. Wahyu 10:6.

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

Waktu nubuat réngsé minangka panerapan nubuat anu sah dina 22 Oktober 1844. Yehezkiel, Petrus, jeung Yohanes masing-masing ngalambangkeun parawan-parawan wijaksana Allah dina gerakan malaikat kahiji jeung kadua, kitu deui dina gerakan malaikat katilu.

Visions

Panglihatan-panglihatan

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

Sabelas pasal kahiji dina kitab Ezekiel nampilkeun runtuyan “tetempoan,” sakumaha dipedar dina ayat kahiji pasal kahiji.

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 poé kalima bulan éta, waktu sim kuring aya di antara para tawanan di sisi walungan Kebar, langit kabuka, sarta sim kuring ningali titingalian ti Allah. Ezekiel 1:1.

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

“Panglihatan-panglihatan” dina sabelas pasal anu kahiji téh mimiti dipasihkeun dina pasal hiji di sisi walungan Kebar, tuluy dilegaan dina panglihatan pasal tilu di “dataran,” sarta tuluy deui dina panglihatan pasal dalapan di Yerusalem. Tilu lokasi, nyaéta walungan Kebar, dataran, jeung Yerusalem, ngawakilan tilu panglihatan anu babarengan ngabentuk hiji panglihatan, nya éta “panglihatan-panglihatan” dina ayat hiji jeung dina sabelas pasal anu kahiji.

Jubilee

Yobel

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

Nganggap taun katilu puluh éta minangka taun katilu puluh tina siklus Yobel anu dimimitian dina Paska kawentar Yosia, tuluy dipungkas dina 22 Oktober, téh gampang pisan dipertanggungjawabkeun, sabab garis sajarah suci anu tangtu éta digambarkeun kalawan écés, baris demi baris, ku leuwih ti hiji saksi. Contona; Paska ngawakilan pésta-pésta cinyusu, sedengkeun poé panebusan ngawakilan pésta-pésta usum gugur. Ku kituna, Imamat dua puluh tilu saluyu jeung siklus Yobel anu dimimitian ku Yosia. Aya deui garis-garis séjén anu saluyu jeung sajarah anu diwakilan ku raja Yosia nepi ka 22 Oktober, 573 SM. Kacumponan sajarah dina 22 Oktober, 573 SM, ngeunaan hiji taun Yobel, dirojong ku para ahli sajarah.

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

Para ahli kronologi umumna satuju nempatkeun poé panebusan dina 22 Oktober 573 SM, sarta Paska Agung Yosia dina 622 SM ogé mangrupakeun tanggal anu ditarima ku para ahli kronologi Alkitab éta. Paska, lambang tina pésta-pésta usum semi, ngamimitian hiji siklus Yobel opat puluh salapan taun, anu réngsé dina lambang pésta-pésta usum gugur dina poé panebusan. Tujuh minggu taun anu ngawangun opat puluh salapan taun téh mangrupakeun lambang Sabatna tanah.

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

"Dina unggal kaca, boh sajarah, boh parentah, boh nubuat, Kitab Suci Perjangjian Heubeul disinaran ku kamulyaan Putra Allah. Sajauh éta asalna tina pangersa ilahi, sakabéh sistem Yudaisme téh mangrupa hiji nubuat Injil anu kacida pageuhna. Ka Kristus "sakumna nabi méré kasaksian." Rasul-rasul 10:43. Ti jangji anu dipasihkeun ka Adam, tuluy ngaliwatan garis para patriarkh jeung tatanan hukum, cahaya mulya ti sawarga ngajadikeun écés tapak-lampah Sang Panebus. Para nu ningali meunang panglihatan ningali Bentang Betlehem, Silo anu bakal sumping, nalika hal-hal anu bakal datang ngalangkung di hareupeun maranéhna dina iring-iringan anu pinuh ku rahasia. Dina unggal kurban dipintonkeun pupusna Kristus. Dina unggal haseup menyan, kaadilan-Na naék ka luhur. Ku unggal tarompet yubileum, ngaran-Na diguar. Dina rahasia anu matak ngageterkeun tina Rohangan Pangsuci-pangsucina, kamulyaan-Na dumuk." The Desire of Ages, 211.

Seventeen

Tujuh Welas

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

Sédekia parantos dibawa ka Babul nalika Yerusalem runtuh opat welas taun saméméh 573 SM. Para ahli sajarah Yahudi ngaidéntifikasi siklus Yobel ti Yosia dina taun 622 nepi ka 22 Oktober 573 minangka siklus Yobel ka-17. Mangsa ti perang Raphia nepi ka perang Panium téh tujuh welas taun. Ptolemaios mangrupikeun nu meunang dina perang Raphia, sarta anjeunna ngawasa minangka raja kidul salila tujuh welas taun. Ti Édik Milan nepi ka Konstantinus ngabagi kakaisaranana dina taun 330 téh tujuh welas taun. Dina siklus Yobel ka-17, Yerusalem diruksak ku Nebukadnesar.

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

Sabab urang Israil bakal lila cicing tanpa raja, tanpa pangéran, tanpa kurban, tanpa tugu, tanpa efod, jeung tanpa terafim; sanggeus éta, urang Israil bakal mulang sarta neangan PANGERAN, Allah maranéhna, jeung Daud, raja maranéhna; sarta maranéhna bakal sieun ka PANGERAN jeung kana kahadéan-Na dina poé-poé panungtungan. Hosea 3:4, 5.

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

Hosea nyangkem hiji perkara anu langsung patalina jeung panawanan Sedekia, sanajan éta ogé ngagambarkeun mimiti panawanan pikeun karajaan kalér dina taun 723 SM. Alesan naha petikan Hosea aya patalina jeung kasaksian Ezekiel téh nya éta lantaran panolakan ka Allah nalika Israil keukeuh nungtut raja manusa. Kahayang Israil pikeun diparéntah ku raja manusa, lain ku Raja Ilahi, digambarkeun minangka “kareueus kakawasaan maneh” dina panghukuman “tujuh kali” dina Imamat 26.

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

Jeung lamun maranéh ku sabab sakabéh ieu kénéh teu daék ngadéngé ka Kami, mangka Kami bakal ngahukum maranéh tujuh kali leuwih beurat ku sabab dosa-dosa maranéh. Jeung Kami bakal ngarecah kasombongan kakawasaan maranéh; sarta Kami bakal ngajadikeun langit maranéh saperti beusi, jeung bumi maranéh saperti tambaga. Imamat 26:18, 19.

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

“kaagulna kakawasaan maraneun” mangiladalan sapagnanasa ni Israel a maging sadunia asin magkaigwa nin sadiring hadi. An pagkua sa hadi hale sa kahadian sa amihanan kan 723 BC asin kasunod an pagkabihag kan kahadian sa habagatan sa idalom ni Hading Zedekias kan 586 BC, nagrirepresentar kan pagkabali kan “kaagulan” kan daang Israel, asin an kaagulan nauuna sa pagkahulog. Sa propesiya kan Biblia, an “kagahoman” iyo an hadi o kahadian, asin an kaagulan ni Israel sa pagseguro nin hading tawo nagtatao nin tanda kan pagtalikod sa teokrasya asin sa Banal na Hari.

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

Kajadian, nalika Samuel geus kolot, anjeunna ngangkat anak-anakna jadi hakim-hakim pikeun Israil. Ngaran anak cikalna nyaéta Yoel; ari ngaran anak kadua-na, Abia; maranéhna jadi hakim-hakim di Bersyeba. Tapi anak-anakna henteu nuturkeun jalan-jalan anjeunna, malah nyimpang kana kauntungan haram, narima suap, sarta ngabengkokkeun kaadilan. Ku sabab éta, sakabéh para kokolot Israil karumpul babarengan, tuluy sumping ka Samuel di Rama, sarta nyarios ka anjeunna, “Tingal, anjeun geus kolot, jeung anak-anak anjeun henteu leumpang dina jalan-jalan anjeun; ku sabab éta ayeuna angkatkeun pikeun kami saurang raja pikeun ngahakiman kami saperti sakumna bangsa.” Tapi éta perkara matak henteu dipikaresep ku Samuel, nalika maranéhna nyarios, “Pasihkeun ka kami saurang raja pikeun ngahakiman kami.” Tuluy Samuel ngadoa ka PANGERAN. Jeung PANGERAN ngandika ka Samuel, “Dengekeun sora jalma-jalma éta dina sagala hal anu maranéhna carioskeun ka anjeun; sabab lain anjeun anu ku maranéhna dipiceun, tapi Kami anu dipiceun ku maranéhna, supaya Kami ulah marentah maranéhna. Saperti sagala kalakuan anu maranéhna lakukeun ti mimiti poé Kami mingpin maranéhna kaluar ti Mesir nepi ka poé ieu, ku hal maranéhna ninggalkeun Kami sarta ngawula ka allah-allah séjén, kitu kénéh anu maranéhna lakukeun ka anjeun. Ku sabab éta ayeuna dengekeun sora maranéhna; nanging, anjeun kudu mere kasaksian anu pageuh ka maranéhna, sarta béjakeun ka maranéhna kumaha adat pamaréntahan raja anu bakal marentah maranéhna.” 1 Samuel 8:1–9.

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

Perlu diperhatikeun yén dina waktos éta Israél nolak lain ngan Allah minangka Raja maranéhna, tapi ogé Roh Nubuat, sakumaha diwakilan ku Samuel, sabab disebutkeun, “maranéhna geus ninggalkeun Kami, jeung ngabakti ka allah-allah séjén, kitu ogé anu maranéhna lakukeun ka maneh.”

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

“Setan teh... terus-terusan nyelapkeun nu palsu—pikeun ngajauhkeun tina bebeneran. Tipu daya panungtungan pisan ti Setan nyaéta ngajadikeun kasaksian ti Roh Allah taya gunana. ‘Lamun taya wahyu, rahayat binasa’ (Siloka 29:18). Setan bakal digawé kalayan kacida licikna, ku rupa-rupa cara jeung ngaliwatan rupa-rupa sarana, pikeun ngoyagkeun kayakinan umat sesa Allah kana kasaksian anu sajati.

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

“Bakal aya kabencian anu dipicukeun ngalawan kana Kasaksian-Kasaksian, anu sipatna satanis. Padamelan Iblis bakal nyieun iman jemaat-jemaat ka dinya jadi goncang, ku alesan kieu: Iblis moal bisa boga jalan anu sakitu écésna pikeun mawa tipu daya-tipuna sarta ngabeungkeut jiwa-jiwa dina kasasarna, upama panggeuing, pangingetan, jeung piwuruk ti Roh Allah dipaliré.” Selected Messages, buku 1, 48.

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

Panipuan panungtungan pikeun tatanan téokrasi Israél baheula nyaéta panolakan lain ngan ka Allah, tapi ogé ka Roh Nubuat. Panolakan éta dina taun 1097 SM ngalambangkeun panipuan panungtungan Adventisme Poé Katujuh Laodikia dina taun 1863. “Tujuh kali” dina Imamat dua puluh genep nyaéta Firman Allah, sarta Roh Nubuat nyatakeun ngeunaan “tujuh kali” yén éta “teu meunang dirobah.”

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

“Kuring geus ningali yén bagan 1843 téh diarahkeun ku panangan Gusti, sarta yén éta teu meunang dirobah; yén angka-angkana téh saperti anu dipikahayang ku Anjeunna; yén panangan-Na aya di luhurna sarta nyumputkeun hiji kasalahan dina sabagian angka éta, nepi ka teu aya saurang ogé anu bisa ningalina, dugi panangan-Na dipiceun.” Early Writings, 74.

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

Ruh Nubuat écés ngadukung “tujuh kali” jeung pangrojong anjeunna téh mangrupa pangéling supaya ulah ngarobah angka-angka dina bagan éta, anu “tujuh kali”-na jadi kolom tengah jeung pojok luhur beulah katuhu. Ku bagan palsu Uriah Smith dina taun 1863, lumangsung panolakan anu beuki maju kana kayaktian-kayaktian dasar, anu dilambangkeun ku Israil baheula dina panolakan maranéhna ka Allah, sarta Ruh Nubuat ngaidentipikasi éta minangka pambrontakan taun 1863. Titimangsa pambrontakan taun 1863 saluyu jeung garis nubuat anu ditepikeun dina kitab Hezekiel. Dina éta garis sajarah, kacindekanana nyaéta karuksakan Yerusalem, anu ngalambangkeun hukum Minggu. Taun 1863 nepi ka hukum Minggu anu geura datang dilambangkeun ku sajarah raja Saul dina taun 1097 SM nepi ka Zedekia dina taun 586 SM.

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

Zedekia ditawan ka Babul opat welas taun saméméh Yobel taun 573 SM. Daur Yobel nu ka tujuh welas dimimitian dina taun 622 SM, sarta dina taun ka tilu puluh Ezekiel ditepikeun minangka imam dina taun 591 SM, tuluy lima taun sanggeusna Yerusalem diruksak dina taun 586 SM. Eta diruksak dina poé anu sarua dina sataun jeung mangsa eta diruksak kadua kalina dina Masehi 70 ku Titus. Ayat kahiji tina Ezekiel pasal hiji téh lima taun saméméh karuksakan Yerusalem jeung salapan welas taun saméméh visi Bait Allah dina 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 pangbuangan kami, dina awal taun, dina tanggal kasapuluh bulan éta, dina taun ka opat welas sanggeus kota éta dipaéhan, dina poé anu sarua pisan panangan PANGERAN tumiba ka kuring, sarta mawa kuring ka dinya. Yehezkiel 40:1.

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

Ku lantaran henteu taat kana perjangjian Sabat tanah, Allah netepkeun yén “tujuh kali” bakal jadi kutuk pikeun henteu taat kana taun katujuh, anu mangrupa Sabat tanah. “Kali” téh sataun, jeung “sataun” téh tilu ratus genep puluh poé, sarta tujuh kali tilu ratus genep puluh téh dua rébu lima ratus dua puluh taun. Urang Millerite bisa jadi henteu ngagunakeun ungkara “dua puluh lima dua puluh,” tapi duanana bagan suci maranéhna sacara angka nangtukeun dua rébu lima ratus dua puluh taun.

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

Pangucapan kutuk tujuh kali ka duanana, karajaan kalér Israél jeung karajaan kidul Yuda, mangrupikeun pamahaman anu pangheulana, atawa tiasa ogé disebut “dasar,” atawa malah tiasa disebut pamahaman “alfa”-na William Miller. Dina taun 1863 garéja Seventh-day Adventist Laodikea nolak pamahaman dasar tina panemuan-panemuan Miller; “panemuan-panemuan” anu ngawakilan sakabéh dasar gerakan Millerite. Ilham parantos ngingetkeun sacara langsung yén hal ieu tiasa kajadian, jeung memang geus kajadian, sarta éta kajadian geus ti baheula pisan.

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

Pondasi pikeun Bait Allah anu diwangun deui sanggeus panawanan di Babul parantos réngsé dina sajarah parentah kahiji, sarta saméméh parentah kadua. Bait Allah éta sapinuhna diwangun dina sajarah parentah kadua. Dina parentah katilu kadaulatan nasional dipulihkeun ka Israil kuna sacara harfiah. William Miller ngagambarkeun malaikat kahiji anu sumping dina taun 1798 sarta dipaparin kakawasaan dina 11 Agustus 1840. Malaikat kadua sumping sanggeus pondasi diteundeun, sakumaha digambarkeun ku bagan 1843, anu diterbitkeun dina Méi 1842. Dina kuciwa kahiji taun 1844, kuciwa alfa taun 1844, malaikat kadua sarta ogé mangsa antosan dina ibarat para parawan sumping, sarta nalika amanat malaikat kadua dipaparin kakawasaan dina pasamoan kémah Exeter, Bait Allah parantos réngsé. Tuluy dina kuciwa agung, atawa omega, taun 1844, Utusan Perjangjian ngadadak sumping ka Bait-Na, pikeun ngeusi kasampurnaan dua rébu tilu ratus taun anu dimimitian dina parentah katilu sarta réngsé dina datangna malaikat katilu.

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

Josiah hartina “tatapakan Allah.” Boh raja Josiah boh Josiah Litch; duanana mangrupakeun lambang tatapakan, sakumaha digambarkeun dina sajarah kaputusan kahiji jeung sakumaha digambarkeun ku pesta-pesta cinyusu anu dipidangkeun dina dua puluh dua ayat kahiji tina Imamat dua puluh tilu. Tatapakan, pesta-pesta cinyusu, jeung kaputusan kahiji, sadayana mangrupakeun lambang taun 1840 jeung pangkuatan malaikat kahiji. 22 Oktober 573 SM, sakumaha dipidangkeun dina Yehezkiel pasal opat puluh ayat hiji, mangrupakeun lambang 22 Oktober 1844 jeung dibukana pangadilan pikeun nu paéh, sarta ogé lambang 11 Séptémber 2001 dina dibukana pangadilan pikeun nu hirup. Saha waé anu geus nuturkeun ieu tulisan-tulisan, sakuduna nyaho kana panerapan anu keur ku sim kuring dipaké.

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

Yehezkiel teh mangrupakeun hiji lambang dina sajarah kenabian anu digambarkeun dina tulisanana. Yehezkiel aya di dinya nalika dua puluh lima jelema sujud ka panonpoé dina ahir pasal dalapan. Anjeunna ogé aya di dinya dina pasal-pasal salajengna nalika ‘panyegelan anu dituturkeun ku pangmeuncitan’ didatangkeun ka Yerusalem, anu ku Ellen White diidentipikasi minangka garéja Masehi Advent Poé Katujuh. Dina sabelas pasal kahiji, Yehezkiel dibawa asup ka Bait Suci sawarga pikeun nampi parentah-parentahna, sakumaha urang Millerite kungsi dipanggil pikeun ngalakukeunana dina taun 1844, jeung sakumaha gerakan ieu ayeuna keur dipanggil pikeun ngalakukeunana.

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

Ku sabab kitu Yehezkiel jadi tanda pikeun maraneh: sakumaha sagala anu geus dipigawé ku anjeunna, kitu maraneh bakal ngalakonan; sarta lamun ieu kajadian, maraneh bakal nyaho yén Kami teh PANGERAN ALLAH. Yehezkiel 24:24.

When This Cometh

Nalika Ieu Kajadian

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

Nalika urang ngahontal éta titik dina poé-poé panungtungan, nepi ka hal-hal anu digambarkeun ku Ezekiel keur kajadian deui di antara umat Allah, mangka urang geus ngahontal tanda Ezekiel. Lamun aranjeun terang yén Ezekiel ngagambarkeun saratus opat puluh opat rébu, sarta aranjeun terang éta nepi ka hiji tingkat iman jeung pamahaman anu miboga pangharepan anu geus disucikeun, yén sagala hal anu digambarkeun ku Ezekiel dina tulisan-tulisanana mangrupakeun perlambang tina hiji runtuyan suci kajadian dina poé-poé panungtungan anu ngalibetkeun saratus opat puluh opat rébu—lamun aranjeun terang éta, mangka “maraneh baris nyaho” yén “Gusti” téh “Allah.”

We will continue these thoughts in the next article.

Urang baris neruskeun ieu pamikiran dina artikel salajengna.