Ezekiel is a priest during the period of the sealing of the one hundred and forty-four thousand. In chapter one Ezekiel is taken into the sanctuary.
Yehezkiel teh saurang imam dina mangsa panyegelan saratus opat puluh opat rébu. Dina pasal kahiji, Yehezkiel dibawa asup ka Bait Suci.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity, The word of the Lord came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the Lord was there upon him.
Dina taun ka tilu puluh, dina bulan kaopat, dina poe kalima bulan éta, waktu kami keur aya di antara para tawanan di sisi walungan Kebar, langit kabuka, sarta kuring ningali tetenjoan-tetenjoan ti Allah. Dina poe kalima bulan éta, nya éta taun kalima ti saprak pangbuangan raja Yoyakhin, pangandika PANGERAN sumping kalawan nyata ka Yéheskiel imam, putra Buzi, di tanah urang Kasdim, di sisi walungan Kebar; sarta panangan PANGERAN aya di dinya nimpah ka anjeunna.
And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the colour of amber, out of the midst of the fire. Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man. And every one had four faces, and every one had four wings. And their feet were straight feet; and the sole of their feet was like the sole of a calf's foot: and they sparkled like the colour of burnished brass. And they had the hands of a man under their wings on their four sides; and they four had their faces and their wings. Their wings were joined one to another; they turned not when they went; they went every one straight forward. As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Thus were their faces: and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies.
Tuluy kuring nenjo, bray aya angin puyuh datang ti kalér, mega anu gede, jeung seuneu anu ngagulung dina dirina sorangan, sarta aya cahaya ngurilingan éta; jeung ti tengah-tengahna aya nu siga warna ambar, kaluar ti tengah-tengah seuneu. Ti tengah-tengah éta ogé kaluar rupa opat mahluk hirup. Jeung kieu katingalina maranéhna: maranéhna boga rupa siga manusa. Unggal-unggal boga opat beungeut, jeung unggal-unggal boga opat jangjang. Suku maranéhna téh suku lempeng; dampal sukuna siga dampal suku anak sapi; sarta maranéhna ngagenclang siga warna tambaga anu digosok nepi ka ngagenclang. Maranéhna boga leungeun manusa handapeun jangjangna dina opat sisina; jeung maranéhna nu opat éta boga beungeut jeung jangjang. Jangjang-jangjangna silih sambung hiji ka nu séjén; maranéhna teu malik waktu leumpang; masing-masing maju lempeng ka hareup. Ari ngeunaan rupa beungeutna, maranéhna nu opat boga beungeut manusa, jeung beungeut singa di sisi katuhu; maranéhna nu opat boga beungeut sapi jalu di sisi kénca; maranéhna nu opat ogé boga beungeut garuda. Kitu rupa beungeutna; jeung jangjang-jangjangna ngajangjang ka luhur; dua jangjang tiap-tiapna silih sambung hiji ka nu séjén, jeung dua deui nutupan awakna.
And they went every one straight forward: whither the spirit was to go, they went; and they turned not when they went. As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. And the living creatures ran and returned as the appearance of a flash of lightning. Now as I beheld the living creatures, behold one wheel upon the earth by the living creatures, with his four faces. The appearance of the wheels and their work was like unto the colour of a beryl: and they four had one likeness: and their appearance and their work was as it were a wheel in the middle of a wheel. When they went, they went upon their four sides: and they turned not when they went. As for their rings, they were so high that they were dreadful; and their rings were full of eyes round about them four. And when the living creatures went, the wheels went by them: and when the living creatures were lifted up from the earth, the wheels were lifted up. Whithersoever the spirit was to go, they went, thither was their spirit to go; and the wheels were lifted up over against them: for the spirit of the living creature was in the wheels.
Tuluy maranéhna masing-masing lempeng ka hareup; ka mana roh rék indit, ka ditu maranéhna indit; sarta maranéhna henteu malik nalika maranéhna indit. Ari ngeunaan rupa mahluk-mahluk hirup éta, panémbongna siga bara seuneu anu hurung, jeung siga panémbong lampu-lampu; éta naék turun di antara mahluk-mahluk hirup éta; sarta seuneuna caang, jeung tina seuneu éta kaluar kilat. Jeung mahluk-mahluk hirup éta lumpat sarta balik deui, kawas panémbong kilatan kilat. Ayeuna nalika kuring ningali mahluk-mahluk hirup éta, lah, aya hiji roda dina bumi gigireun mahluk-mahluk hirup éta, sasuai jeung opat beungeutna. Panémbong roda-roda éta jeung pakaryanana siga warna batu beryl; sarta opat-opatna boga hiji kasarnaan; jeung panémbongna sarta pakaryanana téh saolah-olah hiji roda aya di tengah-tengah hiji roda. Nalika maranéhna indit, maranéhna indit nurutkeun opat sisina; sarta maranéhna henteu malik nalika maranéhna indit. Ari gelang-gelangna, jangkungna kacida nepi ka matak pikasieuneun; sarta gelang-gelang éta pinuh ku panon ngurilingan opat-opatna. Jeung nalika mahluk-mahluk hirup éta indit, roda-roda éta indit gigireun maranéhna; sarta nalika mahluk-mahluk hirup éta diangkat ti bumi, roda-roda éta ogé diangkat. Ka mana waé roh rék indit, ka ditu maranéhna indit; ka dinya roh maranéhna rék indit; sarta roda-roda éta diangkat sajajar jeung maranéhna, sabab roh mahluk hirup éta aya dina roda-roda éta.
When those went, these went; and when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up over against them: for the spirit of the living creature was in the wheels. And the likeness of the firmament upon the heads of the living creature was as the colour of the terrible crystal, stretched forth over their heads above. And under the firmament were their wings straight, the one toward the other: every one had two, which covered on this side, and every one had two, which covered on that side, their bodies. And when they went, I heard the noise of their wings, like the noise of great waters, as the voice of the Almighty, the voice of speech, as the noise of an host: when they stood, they let down their wings. And there was a voice from the firmament that was over their heads, when they stood, and had let down their wings. And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it. And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. Ezekiel 1:1–28.
Nalika maranéhna indit, anu ieu gé indit; jeung nalika maranéhna cicing, anu ieu gé cicing; jeung nalika maranéhna diangkat tina bumi, roda-roda téh diangkat ogé sajajar jeung maranéhna; sabab roh mahluk hirup éta aya dina roda-roda. Jeung rupa cakrawala anu aya di luhur hulu mahluk hirup téh kawas warna kristal anu pikasieuneun, kabentang luhureun hulu maranéhna. Jeung di handapeun cakrawala éta jangjang-jangjang maranéhna lempeng, nu hiji nyanghareup ka nu séjén; masing-masing boga dua jangjang, anu nutupan sisi ieu, jeung masing-masing boga dua jangjang, anu nutupan sisi éta, nya éta awakna. Jeung nalika maranéhna indit, kuring ngadéngé sora jangjang-jangjangna, kawas sora cai anu gedé, kawas sora Nu Mahakawasa, sora ucapan, kawas sora hiji pasukan; nalika maranéhna cicing, maranéhna nurunkeun jangjang-jangjangna. Jeung aya hiji sora ti cakrawala anu aya di luhur hulu maranéhna, nalika maranéhna cicing jeung geus nurunkeun jangjang-jangjangna. Jeung di luhur cakrawala anu aya di luhur hulu maranéhna aya rupa hiji tahta, saperti panémbong batu safir; jeung dina rupa tahta éta aya hiji rupa, dina panémbongna kawas manusa di luhurna. Jeung kuring ningali kawas warna ambar, kawas panémbong seuneu ngurilingan di jerona, ti panémbong pingpingna ka luhur, jeung ti panémbong pingpingna ka handap, kuring ningali saolah-olah panémbong seuneu, jeung aya cahaya ngurilingan anjeunna. Saperti panémbong katumbiri anu aya dina méga dina poé hujan, kitu panémbong cahaya anu ngurilingan éta. Ieu téh panémbong rupa kamulyaan PANGERAN. Jeung nalika kuring ningali éta, kuring rubuh nyungsep, sarta kuring ngadéngé sora hiji anu nyarita. Ezekiel 1:1–28.
“Ezekiel, the mourning exile prophet, in the land of the Chaldeans, was given a vision teaching the same lesson of faith in the mighty God of Israel. As he was upon the banks of the river Chebar, a whirlwind seemed to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels of strange appearance, intersecting one another, were moved by four living creatures. High above all these was ‘the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’
“Yézékiel, nabi pangasingan anu keur kasedih, di tanah urang Kasdim, dipasihan hiji titingalian anu ngajar palajaran iman anu sarua ka Allah Israél anu Maha Kawasa. Nalika anjeunna aya di sisi walungan Kebar, hiji angin puyuh katingalna datang ti kalér, ‘mega anu gedé, jeung seuneu anu ngagulung dina dirina sorangan, jeung cahaya ngurilingan éta, jeung ti tengahna aya saperti warna ambar.’ Sajumlah roda anu rupana ahéng, silih motong hiji jeung nu séjén, digerakkeun ku opat mahluk hirup. Luhur pisan ngungkulan sakabéh ieu aya ‘rupa hiji tahta, saperti pintonan batu safir: jeung dina rupa tahta éta aya rupa anu katingalna saperti hiji manusa di luhureunana.’ ‘Sedengkeun pikeun rupa mahluk-mahluk hirup éta, pintonanana saperti bara seuneu anu hurung, jeung saperti pintonan lampu-lampu: éta naék jeung turun di antara mahluk-mahluk hirup; jeung seuneuna caang, jeung ti jero seuneu éta kaluar kilat.’ ‘Jeung dina para kerubim katingali wangun leungeun manusa handapeun jangjang-jangjangna.’”
“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.
“Aya roda-roda di jero roda-roda dina hiji susunan anu kacida rumitna, nepi ka dina paningal kahiji ka Ézékiel eta katingalina siga sakabéhna keur aya dina kaayaan campur baur. Tapi waktu maranéhna gerak, eta lumangsung kalayan katepatan anu éndah sarta dina kasaluyuan anu sampurna. Mahluk-mahluk sawarga nu ngagerakkeun roda-roda ieu, sarta, luhureun sagalana, dina tahta safir anu mulya, linggih Nu Langgeng; ari ngurilingan tahta eta aya katumbiri anu nguriling, lambang rahmat jeung kanyaah. Ku sabab kakawasaan kamulyaan anu matak ngeri tina pamandangan eta, Ézékiel murag sujud nyanghareup ka taneuh, nalika aya hiji sora maréntahkeun anjeunna supaya hudang sarta ngadéngé pangandika PANGERAN. Satuluyna dipasrahkeun ka anjeunna hiji talatah panggeuing pikeun Israél.” Testimonies, 751.
In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:1–8.
Dina taun pupusna Raja Uzia, kuring ogé ningali Gusti linggih dina hiji tahta, luhur tur ngajenggleng, sarta jubah-Na ngeusian Bait Allah. Di luhur-Na nangtung para serafim; masing-masing boga genep jangjang; ku dua jangjang anjeunna nutupan beungeutna, ku dua nutupan sukuna, sarta ku dua anjeunna ngapung. Jeung anu saurang sasambat ka anu saurang deui, pokna, Suci, suci, suci, PANGERAN sarwa bala: sakuliah bumi pinuh ku kamulyaan-Na. Jeung tihang-tihang lawang ngaléngkah ku sora anu sasambat éta, sarta éta Bait pinuh ku haseup. Tuluy saur kuring, Cilaka kuring! sabab kuring binasa; lantaran kuring jalma anu biwirna najis, jeung kuring cicing di tengah bangsa anu biwirna najis: sabab panon kuring geus ningali Sang Raja, PANGERAN sarwa bala. Tuluy salah saurang serafim ngapung ka kuring, bari mawa bara hurung dina leungeunna, anu dicokotna ku capit tina altar: Jeung éta dikeunteulkeun kana sungut kuring, pokna, Tenjo, ieu geus nyabak biwir maneh; sarta kagoréngan maneh geus dipiceun, jeung dosa maneh geus disucikeun. Kuring ogé ngadéngé sora Gusti, dawuh-Na, Saha anu ku Kami rék diutus, jeung saha anu bakal indit pikeun Kami? Tuluy saur kuring, Ieu sim kuring; utus sim kuring. Yesaya 6:1–8.
“This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate. The city that was once full of people was no longer inhabited. The voice of mirth and the song of praise were no more heard within her walls. The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night. But the wonderful symbols presented before him beside the river Chebar revealed an overruling power mightier than that of earthly rulers. Above the proud and cruel monarchs of Assyria and Babylon the God of mercy and truth was enthroned.
“Visi ieu dipaparin ka Yézékiel dina hiji mangsa nalika pikiranana pinuh ku rasa hariwang nu poék. Anjeunna ningali tanah karuhunna keur ngagolér taya nu nyicingan. Kota anu baheulana pinuh ku jalma geus henteu dicicingan deui. Sora kabungah jeung lagu pujian geus teu kadéngé deui di jero témbokna. Nabi éta sorangan jadi jalma asing di hiji tanah anu asing, tempat ambisi anu taya watesna jeung kakejaman anu galak ngawasa kalawan pangluhurna. Naon-naon anu ku anjeunna katingali jeung kadéngé ngeunaan kakawasaan lalim jeung kajahatan manusa nyusahkeun pisan kana jiwana, sarta anjeunna ngungun kalawan pait beurang jeung peuting. Tapi lambang-lambang anu ajaib anu dipintonkeun di payuneun anjeunna di sisi walungan Kebar ngébréhkeun hiji kakawasaan anu ngawasaan sagala-galana, anu leuwih perkasa batan kakawasaan para panguasa dunya. Luhureun para raja Asyur jeung Babul anu sombong jeung kejem, Allah anu pinuh ku rahmat jeung bebeneran linggih dina tahta.”
“The wheellike complications that appeared to the prophet to be involved in such confusion were under the guidance of an infinite hand. The Spirit of God, revealed to him as moving and directing these wheels, brought harmony out of confusion; so the whole world was under His control. Myriads of glorified beings were ready at His word to overrule the power and policy of evil men, and bring good to His faithful ones.
“Rupa-rupa kasulitan anu ibarat roda, anu ka katingali ku nabi saperti kalibet dina kabingungan anu kitu, aya dina pituduh panangan anu taya watesna. Roh Allah, anu dinyatakeun ka anjeunna minangka anu ngagerakkeun jeung ngarahkeun roda-roda ieu, ngaluarkeun kasaluyuan tina kabingungan; kitu deui sakuliah dunya aya dina kakawasaan-Na. Rébuan rébu mahluk anu geus dimulyakeun geus siap dina dawuhan-Na pikeun nahan kakawasaan jeung kawijakan jalma-jalma jahat, sarta ngadatangkeun kahadéan ka jalma-jalma-Na anu satia.”
“In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.
“Kitu deui, waktu Allah bade muka ka Yohanes nu dipikaasih sajarah gareja pikeun jaman-jaman nu bakal datang, Anjeunna maparin ka anjeunna hiji jaminan ngeunaan minat jeung pangropéa Jurusalamet ka umat-Na ku nembongkeun ka anjeunna ‘Hiji nu siga ka Putra manusa,’ leumpang di antara kaki dian, anu ngalambangkeun tujuh gareja. Bari ka Yohanes dipintonkeun pergulatan-pergulatan panungtungan nu agung ti gareja jeung kakawasaan-kakawasaan dunya, anjeunna ogé diidinan nenjo kameunangan jeung pangluputan panungtungan jalma-jalma satia. Anjeunna ningali gareja dibawa kana papanggihan nu matak maot jeung sato galak éta sarta gambarna, sarta pangibadah ka sato galak éta dipaksa kalayan ancaman pati. Tapi, ku nenjo saluareun haseup jeung ributna peperangan, anjeunna ningali hiji rombongan di Gunung Sion jeung Anak Domba, anu, gaganti tanda sato galak, miboga ‘ngaran Rama-Na ditulis dina tarangna maranéhna.’ Jeung deui anjeunna ningali ‘aranu meunang kameunangan ngalawan sato galak, jeung ngalawan gambarna, jeung ngalawan tandana, jeung ngalawan bilangan ngaranna, nangtung di laut kaca, bari nyekel kacapi-kacapi Allah’ sarta nganyanyikeun lagu Musa jeung Anak Domba.”
“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.
“Pangajaran ieu téh keur mangpaat urang. Urang kudu nancebkeun iman urang ka Allah, sabab pas di hareupeun urang aya mangsa anu bakal nguji jiwa manusa. Kristus, di Gunung Zaitun, ngébréhkeun deui hukuman-hukuman anu pikasieuneun anu baris miheulaan datang-Na anu kadua: ‘Aranjeun bakal ngadéngé perang jeung béja-béja perang.’ ‘Bangsa bakal ngalawan bangsa, jeung karajaan ngalawan karajaan: jeung bakal aya kalaparan, pageblug, jeung lini, di rupa-rupa tempat. Sadaya ieu téh awal tina kasangsaraan.’ Sanajan nubuat-nubuat ieu nampa panggenepan sabagian dina karuksakan Yerusalem, éta miboga panerapan anu leuwih langsung ka poé-poé panungtungan.”
“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.
“Urang keur nangtung dina bangbarung kajadian-kajadian anu agung tur suci. Nubuat keur gancang kacumponan. Gusti parantos caket. Moal lila deui bakal kabuka di hareupeun urang hiji mangsa anu matak ngagerakkeun pisan pikeun sakumna nu hirup. Pasaliaan-pasaliaan jaman baheula bakal dihirupkeun deui; pasaliaan anyar bakal timbul. Kajadian-kajadian anu baris dipagelarkeun di dunya urang can kénéh kungsi kabayang ku saha waé. Sétan keur digawe ngaliwatan sarana manusa. Jalma-jalma anu keur narékahan ngarobah Konstitusi jeung ngusahakeun hiji hukum anu maksa pangreureuhan poé Minggu, saeutik pisan ngartos kana naon hasilna engké. Hiji krisis geus pas caket di hareupeun urang.
“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.
“Tapi para abdi Allah teu meunang ngandelkeun diri sorangan dina kaayaan darurat anu gedé ieu. Dina titingalian anu dipaparinkeun ka Yesaya, ka Yehezkiel, jeung ka Yohanes, urang ningali kumaha raketna hubungan sawarga jeung kajadian-kajadian anu lumangsung di bumi, sarta sabaraha gedéna pangaping Allah ka jalma-jalma anu satia ka Anjeunna. Dunya henteu tanpa panguasa. Runtuyan kajadian anu bakal datang aya dina panangan Gusti. Kamulyaan sawarga nyangking takdir bangsa-bangsa, kitu deui perkara-perkara garéja-Na, dina pangawasan-Na sorangan.
“We permit ourselves to feel altogether too much care, trouble, and perplexity in the Lord’s work. Finite men are not left to carry the burden of responsibility. We need to trust in God, believe in Him, and go forward. The tireless vigilance of the heavenly messengers, and their unceasing employment in their ministry in connection with the beings of earth, show us how God’s hand is guiding the wheel within a wheel. The divine Instructor is saying to every actor in His work, as He said to Cyrus of old: ‘I girded thee, though thou hast not known Me.’
Urang ngantep diri urang ngarasa kaleuleuwihan ku kacarekan, kasusah, jeung kabingungan dina pagawean Gusti. Jalma-jalma nu kawates henteu diantep nanggung beban tanggung jawab éta sorangan. Urang perlu ngandel ka Allah, percaya ka Anjeunna, sarta terus maju. Katineungan anu teu weléh liren ti para utusan sawarga, jeung padamelan maranéhna anu taya eureunna dina palayanan maranéhna patalina jeung mahluk-mahluk di bumi, nembongkeun ka urang kumaha panangan Allah nungtun roda di jero roda. Guru Ilahi nyarios ka unggal palaku dina pagawean-Na, sakumaha Anjeunna ngandika ka Kores baheula: “Kami ngabeubeuratan ka maneh, sanajan maneh can wanoh ka Kami.”
“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.
Dina tetenjo Ezekiel, Allah miboga panangan-Na di handapeun jangjang para kerubim. Ieu pikeun ngajar para abdi-Na yén kakawasaan ilahi anu maparin kasuksesan ka maranéhna. Mantenna bakal damel babarengan jeung maranéhna lamun maranéhna daék miceun kajahatan sarta jadi suci dina hate jeung kahirupan.
“The bright light going among the living creatures with the swiftness of lightning represents the speed with which this work will finally go forward to completion. He who slumbers not, who is continually at work for the accomplishment of His designs, can carry forward His great work harmoniously. That which appears to finite minds entangled and complicated, the Lord’s hand can keep in perfect order. He can devise ways and means to thwart the purposes of wicked men, and He will bring to confusion the counsels of them that plot mischief against His people.
“Cahaya anu caang nu ngider di antara mahluk-mahluk hirup kalayan gancangna saperti kilat ngalambangkeun gancangna ieu pagawean ahirna bakal maju nepi ka réngsé. Anjeunna anu henteu kantos sare, anu terus-terusan nyambut damel pikeun ngawujudkeun rarancang-Na, tiasa neruskeun pagawean agung-Na kalayan sajalan tur sajajar. Anu katingalina ku pikiran anu kawates, anu kasangkut jeung pajeulit, ku panangan Gusti tiasa dijaga dina tatanan anu sampurna. Mantenna tiasa nyusun jalan-jalan jeung sarana-sarana pikeun ngagagalkeun maksud jalma-jalma jahat, sarta Mantenna bakal ngabalukarkeun bingung naséhat jalma-jalma anu ngarencanakeun kajahatan ngalawan umat-Na.
“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.
“Dulur-dulur, ayeuna lain waktuna keur ngungun jeung putus harepan, lain waktuna nyerah kana mamang jeung teu percaya. Kristus ayeuna lain Jurusalamet anu aya dina kuburan anyar milik Yusup, ditutup ku batu anu gedé sarta diségel ku segel Romawi; urang boga Jurusalamet anu parantos gugah. Anjeunna teh Raja, Pangéran sarwa balad; Anjeunna linggih di antara kerubim; sarta di tengah pasalia jeung kaributan bangsa-bangsa Anjeunna tetep ngajaga umat-Na. Anjeunna anu marentah di sawarga teh Jurusalamet urang. Anjeunna ngukur unggal cocobaan. Anjeunna nengetan seuneu tungku anu kudu nguji unggal jiwa. Nalika benteng-benteng raja-raja bakal diruntuhkeun, nalika panah-panah murka Allah bakal nanceb nembus kana hate musuh-musuh-Na, umat-Na bakal aman dina panangan-Na.” Testimonies, jilid 5, 752–754.
Ezekiel represents the candidates to be among the one hundred and forty-four thousand, and line upon line his experience in the sanctuary aligns with Isaiah’s and John’s experience within the sanctuary. We are now in the temple test, the second of the three tests that seals the one hundred and forty-four thousand. That period is the purification accomplished by the Messenger of the Covenant in fulfillment of Malachi three. The purification process of three tests, is Malachi’s fiery “furnace” “that must test every soul.” When the third angel arrived on October 22, 1844 the Messenger of the Covenant suddenly came to His temple and led the wise virgins of that history into the Most Holy Place, in order to seal His faithful, but the virgins of that history rebelled, and by 1856 the Philadelphian Millerite movement had changed unto the Laodicean Millerite movement and in 1863 became the Laodicean Seventh-day Adventist church.
Yehezkiel ngalambangkeun para calon anu baris kaasup kana saratus opat puluh opat rébu, jeung baris demi baris pangalamanana di Bait Suci sajajar jeung pangalaman Yesaya jeung Yohanes di jero Bait Suci. Urang ayeuna aya dina ujian Bait Suci, anu kadua tina tilu ujian anu ngégél saratus opat puluh opat rébu. Mangsa éta nya éta panyucian anu dilaksanakeun ku Utusan Perjangjian dina minuhan Maleakhi tilu. Prosés panyucian anu ngawengku tilu ujian téh nya éta “pawon” seuneu numutkeun Maleakhi, “anu kudu nguji unggal jiwa.” Nalika malaikat katilu sumping dina 22 Oktober 1844, Utusan Perjangjian dadakan sumping ka Bait-Na sarta mingpin para parawan wijaksana dina sajarah éta asup ka Rohangan Nu Maha Suci, supaya ngégél umat-Na anu satia, tapi para parawan dina sajarah éta ngalawan, sarta nepi ka taun 1856 gerakan Millerite Filadelfia geus robah jadi gerakan Millerite Laodikia, sarta dina taun 1863 jadi garéja Masehi Advent Poé Katujuh Laodikia.
The third angel who arrived suddenly on October 22, 1844 withdrew his presence in 1863, and then returned on September 11, 2001. Twenty-five years later the temple test that was typified by October 22, 1844 is now being repeated. Twenty-five is symbolically a prophetic tithe of two hundred and fifty, and two hundred and fifty is a symbol of the history represented in verses eleven to fifteen of Daniel eleven. Two hundred and fifty, and twenty-five is a wheel within the sanctuary vision of Ezekiel. Twenty-five is a symbol of the separation of the wise and the wicked in fulfillment of the three-step testing process that is represented in the work of purification that is accomplished by the Messenger of the Covenant.
Malaikat katilu anu sumping ngadadak dina 22 Oktober 1844 mundur tina ayana dina 1863, tuluy mulang deui dina 11 Séptémber 2001. Dua puluh lima taun ti harita, ujian Bait Suci anu ditipologikeun ku 22 Oktober 1844 ayeuna keur diulang deui. Dua puluh lima sacara simbolis mangrupa perpuluhan kenabian tina dua ratus lima puluh, sarta dua ratus lima puluh mangrupa lambang sajarah anu diwakilan dina ayat sabelas nepi ka lima belas tina Daniel sabelas. Dua ratus lima puluh, jeung dua puluh lima, mangrupa hiji roda dina jero tetenjoan Bait Suci dina kitab Yézékiel. Dua puluh lima mangrupa lambang pamisahan antara anu wijaksana jeung anu jahat dina minuhan prosés pangrojian tilu léngkah anu diwakilan dina pagawéan panyucian anu dilaksanakeun ku Utusan Perjangjian.
Matthew twenty-five contains three parables, and each parable identifies the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. The hope of God’s people represented in the chapter is that they might be a wise virgin in possession of the oil of the message of the midnight cry. Their hope is that they are judged a faithful servant in their stewardship of employing the special talents that were given them to manage in their personal probationary period. Their hope is that they are judged as a sheep of God’s pasture, seated upon His right side, and not a goat on his left. Twenty-five is a symbol of the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. Twenty-five is one of Ezekiel’s wheels.
Mateus dua puluh lima ngandung tilu misil, sarta unggal misil nandakeun pamisahan antara nu wijaksana jeung nu jahat dina waktu panyegelan saratus opat puluh opat rébu. Pangharepan umat Allah anu digambarkeun dina éta pasal nyaéta sangkan maranéhna jadi parawan anu wijaksana, anu miboga minyak tina pekabaran ceurik tengah wengi. Pangharepan maranéhna nyaéta sangkan maranéhna dihukumkeun satia minangka abdi anu satia dina pangurus maranéhna, ku jalan ngagunakeun talenta-talenta husus anu geus dipaparin ka maranéhna pikeun diatur salila mangsa pacobaan pribadi maranéhna. Pangharepan maranéhna nyaéta sangkan maranéhna dihukumkeun minangka domba tina pangangonan-Na, didudukeun di sisi katuhu-Na, lain embe di sisi kénca-Na. Dua puluh lima mangrupakeun lambang pamisahan antara nu wijaksana jeung nu jahat dina waktu panyegelan saratus opat puluh opat rébu. Dua puluh lima téh salah sahiji roda Yézékiel.
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 pangbuangan urang, dina awal taun, dina poe ka sapuluh bulan eta, dina taun ka opat belas sanggeus eta kota ditumpes, dina poe eta keneh panangan PANGERAN aya kana kuring, sarta mawa kuring ka dinya. Yehezkiel 40:1.
The twenty-fifth year of captivity is represented by October 22, which is represented by the closing of a dispensational door. On October 22, 1844 a door was opened and a door was closed as two classes were separated.
Taun ka dua puluh lima tina pangasingan dilambangkeun ku tanggal 22 Oktober, anu ngalambangkeun panutupan hiji panto dispensasional. Dina 22 Oktober 1844 hiji panto dibuka jeung hiji panto ditutup nalika dua golongan dipisahkeun.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.
Jeung ka malaikat jamaah di Filadelfia tuliskeun kieu; Kieu saur Anjeunna nu suci, Anjeunna nu sajati, Anjeunna nu nyepeng konci Daud, Anjeunna nu muka, sarta taya saurang ogé nu bisa nutup; jeung nutup, sarta taya saurang ogé nu bisa muka; Kami nyaho kana pagawean maneh: tenjo, Kami geus nempatkeun di hareupeun maneh hiji panto nu muka, sarta taya saurang ogé nu bisa nutup éta: sabab maneh boga saeutik kakuatan, sarta geus ngajaga pangandika Kami, jeung henteu mungkir kana ngaran Kami. Wahyu 3:7, 8.
Christ tells the angel of Philadelphia that He knows their work, that He has set before the church of Philadelphia, an open door. That door is opened by “the key of David,” the key that is placed upon Eliakim.
Al Masih nyarios ka malaikat di Filadelfia yén Mantenna terang kana pagawean maranéhna, yén Mantenna parantos nempatkeun di payuneun garéja Filadelfia hiji panto anu muka. Panto éta dibuka ku “konci Daud,” konci anu ditumpangkeun ka Eliakim.
And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:20–22.
Jeung bakal kajadian dina poe eta, yen Kami bakal nyaur ka abdi Kami, Elyakim putra Hilkia: Jeung Kami bakal nganggoan ka anjeunna jubah maneh, sarta nguatkeun anjeunna ku sabuk maneh, jeung Kami bakal masrahkeun pamarentahan maneh kana leungeunna: sarta anjeunna bakal jadi bapa pikeun pangeusi Yerusalem, jeung pikeun kulawarga Yuda. Jeung konci kulawarga Daud bakal Kami tumpangkeun kana taktakna; ku kituna anjeunna bakal muka, sarta moal aya anu nutup; sarta anjeunna bakal nutup, sarta moal aya anu muka. Yesaya 22:20–22.
The day that Eliakim is called, he is separated from wicked Shebna.
Dina poé Eliakim ditelepon, anjeunna dipisahkeun ti Sebna anu jahat.
Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. Isaiah 22:15–18.
Kieu timbalan PANGERAN, Allah semesta alam: Pek, nyarikep ka bendahara ieu, nya eta ka Sebna, anu ngawasaan karaton, tuluy bejakeun, “Naon anu dipiboga ku maneh di dieu? Jeung saha anu dipiboga ku maneh di dieu, nepi ka maneh ngukir pikeun diri maneh kuburan di dieu, saperti jelema anu ngukir kuburan pikeun dirina di tempat nu luhur, jeung ngaguratkeun tempat cicing pikeun dirina dina cadas? Lah, PANGERAN bakal miceun maneh kalawan pangbuangan anu hebat, sarta tangtu bakal ngabungkus maneh pageuh. Mantenna enya-enya bakal muterkeun jeung ngalungkeun maneh kawas bal ka hiji nagara anu lega; di dinya maneh bakal paeh, jeung di dinya kareta-kareta kamulyaan maneh bakal jadi kahinaan pikeun kulawarga dunungan maneh.” Yesaya 22:15–18.
The separation of the wise and foolish virgins that fulfilled the illustration of Shebna and Eliakim was fulfilled on October 22, 1844, and also in the twenty-fifth year of captivity of Jehoiachin which was October 22, 573 BC. In Ezekiel chapter eight the wicked within Adventism, represented by Jerusalem, are represented by twenty-five men bowing to the sun. The destruction of Jerusalem represents the Sunday law, which is also the waymark which ends the sealing time of the one hundred and forty-four thousand. That sealing time began on September 11, 2001, and Jesus is both the Alpha and Omega, so September 11, 2001 as the beginning of the sealing illustrates the end, at the Sunday law.
Pamisahan antara parawan anu wijaksana jeung anu bodo, anu nyumponan ibarat ngeunaan Shebna jeung Eliakim, kalaksanakeun dina 22 Oktober 1844, sarta ogé dina taun ka dua puluh lima pangasingan Yoyakhin, nyaéta 22 Oktober 573 SM. Dina Yehezkiel pasal dalapan, jalma-jalma jahat di jero Adventisme, anu dilambangkeun ku Yerusalem, dilambangkeun ku dua puluh lima urang lalaki anu sujud ka panonpoé. Karuksakan Yerusalem ngalambangkeun hukum Minggu, anu ogé mangrupa waymark anu mungkas waktos panyegelan pikeun saratus opat puluh opat rébu. Waktos panyegelan éta dimimitian dina 11 Séptémber 2001, sarta Yesus teh duanana Alpha jeung Omega, ku kituna 11 Séptémber 2001 minangka awal panyegelan ngagambarkeun ahirna, dina hukum Minggu.
September 11, 2001 was typified by the Minneapolis meetings of 1888, for Sister White identifies that when the great buildings of New York came down at 9/11, Revelation 18:1–3 was fulfilled. At that time, as in 1888 she identified the angel of Revelation eighteen descended to lighten the earth with His glory. The rebellion of 1888 she aligned with the rebellion of Korah, Dathan and Abiram, who also had two hundred and fifty men of renown join in their apostasy. Two hundred and fifty rebels in the rebellion of Korah and his cohorts in the beginning history of ancient Israel typified the twenty-five men who were bowing to the sun at the ending of ancient Israel.
Tanggal 11 Séptémber 2001 ditipologikeun ku pasamoan-pasamoan di Minneapolis taun 1888, sabab Sister White netelakeun yén nalika wangunan-wangunan gedé di New York ragrag dina 9/11, Wahyu 18:1–3 kacumponan. Dina waktu éta, sakumaha dina taun 1888, anjeunna netelakeun yén malaikat dina Wahyu dalapan welas turun pikeun nyaangan bumi ku kamulyaan-Na. Pemberontakan taun 1888 ku anjeunna disaluyukeun jeung pemberontakan Korah, Datan, jeung Abiram, anu ogé diiluan ku dua ratus lima puluh lalaki anu kakoncara dina kamurtadan maranéhna. Dua ratus lima puluh pemberontak dina pemberontakan Korah jeung para sakutuna dina sajarah awal Israil kuna ditipologikeun ku dua puluh lima lalaki anu keur sujud ka panonpoé dina sajarah panungtungan Israil kuna.
Twenty-five leaders of Laodicean Adventism bowing at the Sunday law and two hundred and fifty at 9/11 sets forth the sealing time with the symbolism of twenty-five, (the symbol of the separation of the wise and wicked) to mark the beginning and ending of the sealing time. Whether it’s the two hundred and fifty rebels in the time of Moses, or the twenty-five men in Ezekiel chapter eight, or of Matthew chapter twenty-five’s three witnesses of the separation, or the twenty-fifth year of the captivity in Ezekiel forty; all the manifestations of the symbol of twenty-five, align with the three two hundred- and fifty-year periods that reached their conclusion in 207 BC, 313 and 2026 respectively.
Dua puluh lima pamingpin Adventisme Laodisia nu sujud ka hukum Minggu jeung dua ratus lima puluh dina 9/11 nembongkeun mangsa pamasihan segel ku perlambang angka dua puluh lima, (lambang pamisahan antara nu wijaksana jeung nu jahat) pikeun nandaan awal jeung ahir mangsa pamasihan segel. Boh éta dua ratus lima puluh pemberontak dina mangsa Musa, boh dua puluh lima lalaki dina Yehezkiel pasal dalapan, atawa tilu saksi ngeunaan pamisahan dina Mateus pasal dua puluh lima, atawa taun ka dua puluh lima tina panawanan dina Yehezkiel opat puluh; sakabéh pintonan lambang angka dua puluh lima téh sajajar jeung tilu kurun waktu dua ratus lima puluh taun nu ngahontal kacindekan masing-masing dina 207 SM, 313, jeung 2026.
Twenty-five is an axle, so to speak, of twenty-five that brings all the lines of twenty-five into perfection. It becomes one of the prophetic keys of the kingdom given to Peter to bring clarity into the hidden history of verse forty. It has been repeatedly established on more than three witnesses that verses ten to fifteen of Daniel eleven represent a line that covers the history from 1989 unto the Sunday law, which is the hidden history of verse forty. The lion of the tribe of Judah is now unsealing the wheels of Ezekiel as He opens the hidden history that will finalize the message of the Midnight Cry of the latter days.
Dua puluh lima téh, saolah-olah, hiji as roda tina dua puluh lima anu mawa sakabéh garis dua puluh lima kana kasampurnaan. Ieu janten salah sahiji konci nubuat karajaan anu dipasrahkeun ka Petrus pikeun mawa kajelasan kana sajarah nu disumputkeun tina ayat opat puluh. Geus sababaraha kali diteguhkeun ku leuwih ti tilu saksi yén ayat sapuluh nepi ka lima belas tina Daniel sabelas ngagambarkeun hiji garis anu ngawengku sajarah ti taun 1989 nepi ka undang-undang Minggu, anu mangrupa sajarah nu disumputkeun tina ayat opat puluh. Singa ti kaom Yuda ayeuna keur muka segel roda-roda Yéheskiel nalika Mantenna muka sajarah nu disumputkeun anu bakal ngarampungkeun amanat Seruan Tengah Peuting tina poé-poé panungtungan.
In the following articles we will continue to identify Ezekiel’s wheels that represent the complex interplay of men in the latter days. Ezekiel chapter one at the beginning of this article and the accompanying passage from Testimonies volume five set forth will be our continued point of reference as we proceed in the articles. When the wheels are set forth in their proper place, and with their proper intersections with the other wheels of prophetic history we will demonstrate that the three hundred and ninety-one years and fifteen days that empowered the first angel on August 11, 1840 is also represented by Ezekiel as three hundred and ninety years, connected with the one and a half years of the siege of Jerusalem; and that the arrival of this prophetic light identifies the lifting up of the ensign of the one hundred and forty-four thousand.
Dina artikel-artikel salajengna urang baris neraskeun ngaidéntifikasi roda-roda Yézékiel anu ngawakilan silih pangaruh anu rumit di antara manusa dina poé-poé panungtungan. Yézékiel pasal hiji dina awal ieu artikel, kitu deui petikan nu ngabarenganana tina Testimonies jilid lima anu geus ditepikeun, baris terus janten titik rujukan urang sapanjang urang neruskeun dina artikel-artikel ieu. Nalika roda-roda éta ditepikeun dina tempatna anu merenah, sarta dina patalina anu saéstuna jeung roda-roda séjén dina sajarah nubuatan, urang baris mintonkeun yén tilu ratus salapan puluh hiji taun jeung lima belas poé anu masihan kakawasaan ka malaikat kahiji dina 11 Agustus 1840, ogé diwakilan ku Yézékiel minangka tilu ratus salapan puluh taun, anu patalina jeung sataun satengahna pangepungan Yérusalém; sarta yén datangna ieu cahaya nubuatan ngaidéntifikasi diangkatna panji tina saratus opat puluh opat rébu.
July 27, 1299 unto 1337 represents thirty-eight years at the beginning of the one hundred and fifty years (five months) of Revelation nine, verse ten. That one hundred and fifty years connects with the three hundred and ninety-one years and fifteen days of verse fifteen. Thus, the beginning of the two periods, make up one line of prophecy which concluded in the fulfillment of the 1838 and 1840 prediction of Josiah Litch and marked the rising up and empowerment of the Millerite movement. That history at the beginning of Adventism, marks the rising up of the one hundred and forty-four thousand as an ensign in advance of the Sunday law. Thus, Ezekiel’s three hundred and ninety years, and one point five years (1.5) of Jerusalem’s siege marks the end of the line of prophecy that began in 1299.
Ti 27 Juli 1299 nepi ka 1337 ngagambarkeun tilu puluh dalapan taun dina awal saratus lima puluh taun (lima bulan) dina Wahyu salapan, ayat sapuluh. Éta saratus lima puluh taun patali jeung tilu ratus salapan puluh hiji taun jeung lima belas poé dina ayat lima belas. Ku kituna, awal dua mangsa éta ngawangun hiji garis nubuat anu réngsé dina kacumponan ramalan 1838 jeung 1840 ku Josiah Litch sarta nandaan gugahna jeung pangkuatan gerakan Millerite. Sajarah éta dina awal Adventisme nandaan gugahna saratus opat puluh opat rébu minangka panji saméméh hukum Minggu. Ku kituna, tilu ratus salapan puluh taun Yéheskiel, jeung sataun satengah (1.5) tina pengepungan Yerusalem, nandaan tungtung garis nubuat anu dimimitian dina 1299.
It would be worthwhile to consider the passage from Testimonies, volume five in advance of the next article.
Bakal aya mangpaatna lamun urang mertimbangkeun éta petikan tina Testimonies, jilid kalima, saméméh artikel salajengna.