Ezekiel is identified as the “mourning prophet” for he is a symbol of the one hundred and forty-four thousand, who in chapter nine of his book are mourning (sighing and crying) for the abominations done in the land and in the church. In the passage from Testimonies we cited in the last article Sister White penned, “The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night.”
Yehezkiel dipikawanoh minangka “nabi nu ngadu’a” sabab anjeunna mangrupakeun lambang tina saratus opat puluh opat rébu, anu dina pasal salapan tina kitabna keur ngadu’a (ngahuleng jeung ceurik) ku lantaran kalakuan-kalakuan keji anu dipigawé di éta nagri jeung di gareja. Dina éta petikan tina Testimonies anu ku urang geus dicutat dina tulisan saméméhna, Sister White nyerat, “Nabi éta sorangan téh hiji urang asing di hiji tanah asing, tempat ambisi anu taya watesna jeung kakejeman anu galak maréntah kalawan pangluhurna. Naon-naon anu anjeunna tingali jeung denge ngeunaan kalaliman jeung kajahatan manusa nganyenyeri jiwana, sarta anjeunna ngadu’a kacida paitna beurang jeung peuting.”
The one hundred and forty-four thousand are the “outcasts of Israel,” who were scattered, as represented by Ezekiel being taken into captivity. The sealing process represented in Ezekiel nine is the same as Revelation seven, and both those chapters are represented as taking place in the latter days.
Sarébu opat puluh opat rébu téh nyaéta “jalma-jalma buangan Israél,” anu kungsi dipaparkeun ka mana-mana, sakumaha dilambangkeun ku Yéheskiél anu dibawa kana pangbuangan. Prosés panyegelan anu dilambangkeun dina Yéheskiél salapan téh sarua jeung Wahyu tujuh, sarta duanana éta pasal digambarkeun lumangsung dina poé-poé panungtungan.
“This sealing of the servants of God is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.
“Ieu panyegelan ka para abdi Allah téh sarua jeung anu dipintonkeun ka Yehezkiel dina titingalian.” Testimonies to Ministers, 445.
From the throne, God directs the cherubim who in turn manage the wheels. Ezekiel was to understand from the vision that God was in control, even in the period when everything appeared to be in confusion. Sister White says “in like manner” after setting forth the structure of God on the throne, directing the cherubim who managed the affairs of earth, as she describes John in the sanctuary where Christ walked among the seven churches. Ezekiel and John are symbols of those who live in the sealing time of the one hundred and forty-four thousand who, as inspiration records, “The scenes to be enacted in our world are not yet even dreamed of.”
Ti tahta-Na, Allah ngarahkeun para kerub, anu saterusna ngatur roda-roda éta. Yehezkiel kudu ngartos tina tetenjoan éta yén Allah nu nyepeng kakawasaan, sanajan dina mangsa nalika sagalana katingalina keur dina kakacauan. Sadérék White nyebut “ku cara anu sarua” sanggeus ngajentrekeun susunan pamaréntahan Allah dina tahta, anu ngarahkeun para kerub anu ngatur urusan bumi, sakumaha anjeunna ngajelaskeun Yohanes di Bait Suci tempat Kristus lumampah di antara tujuh jemaat. Yehezkiel jeung Yohanes téh lambang jalma-jalma anu hirup dina mangsa panyegelan saratus opat puluh opat rébu, anu, sakumaha dicatet ku ilham, “The scenes to be enacted in our world are not yet even dreamed of.”
Certainly when Sister White penned those words, those words were true, but in the sealing time they find their perfect fulfillment. Twenty years ago or so, would you have thought that what is now transpiring in the world in conjunction with the swarming of the locusts of Islam? Locusts as a symbol of Islam in chapter nine of Revelation includes the migration in nature of the Locusts of northern Africa. Those swarming locusts of Africa's migration path aligns with the geography that was taken over by Islam. Islam is a descendant of Ishmael, and Ishmael’s mother was Hagar. Hagar means “flight” or “to flee.” In Arabic the name is usually rendered Hajar (هاجر), and it is connected to the same root that gives us Hijra (the migration/flight of Muhammad). The roots of Islam are associated with not only the swarming of locusts, but the roots include the meaning of migration. Did anyone ever dream that illegal immigration was a manifestation of the locust of Islam?
Tangtu waé nalika Sadérék White nyerat kecap-kecap éta, kecap-kecap éta leres; nanging dina mangsa panyégélan, éta manggihan kasampurnaanana anu sampurna. Kira-kira dua puluh taun ka tukang, naha anjeun kantos nyangka yén anu ayeuna keur lumangsung di dunya aya patalina jeung ngagimbungna walang Islam? Walang minangka lambang Islam dina pasal salapan Kitab Wahyu ngawengku migrasi alamiah walang-walang Afrika Kalér. Walang-walang anu ngagimbung dina jalur migrasi Afrika éta sajajar jeung géografi anu kungsi direbut ku Islam. Islam téh turunan Ismael, sarta indung Ismael téh Hagar. Hagar hartina “hiber” atawa “ngungsi.” Dina basa Arab éta ngaran biasana ditulis Hajar (هاجر), sarta patalina jeung akar kecap anu sarua nu ngahasilkeun Hijra (migrasi/palayan Muhammad). Akar-akar Islam dipatalikeun lain ngan jeung ngagimbungna walang, tapi éta akar ogé ngawengku harti migrasi. Naha aya anu kantos ngabayangkeun yén imigrasi ilegal téh mangrupa hiji manifestasi tina walang Islam?
Did anyone dream that the global communists would form an alliance with the Islamic hordes? Both Islam and the globalists dragon power ascend from the bottomless pit in Revelation 9/11 respectively, and the bottomless pit represents a manifestation of satanic power. Both of the current allies are instruments of Satan according to the Scriptures of truth.
Naha aya anu ngimpi yén komunis global bakal ngawangun paséa jeung gerombolan Islam? Boh Islam boh kakawasaan naga para globalis naék ti jurang tanpa dasar dina Wahyu 9/11 masing-masing, sarta jurang tanpa dasar éta ngawakilan hiji manifestasi kakawasaan satanis. Duanana pihak anu ayeuna sapihak téh mangrupakeun alat-alat Iblis nurutkeun Kitab Suci kayaktian.
“‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.
“‘Nalika maranéhna geus ngarampungkeun [keur ngarampungkeun] kasaksian maranéhna.’ Mangsa nalika dua saksi éta kudu ngaramal bari dipaparin pakean karung geus lekasan dina taun 1798. Nalika maranéhna keur ngadeukeutan kana ahir pagawean maranéhna dina kaayaan teu katingali, perang kudu dilancarkeun ngalawan maranéhna ku kakawasaan anu digambarkeun minangka ‘sato galak anu naék ti jurang anu taya dasarna.’ Di loba nagara Éropa, kakawasaan-kakawasaan anu maréntah dina Garéja jeung Nagara salila mangabad-abad geus dikawasa ku Iblis, ngaliwatan papasi. Tapi di dieu dipintonkeun hiji manifestasi anyar tina kakawasaan Satanis.” The Great Controversy, 268.
Sister White here identifies the arrival of socialism in the French Revolution period, while also noting that Satan also controls the papal power. The papal power also comes out of the bottomless pit in Revelation seventeen and in chapter nine of Revelation, Islam is the smoke which came from the bottomless pit. The point still remains; did inspiration truly mean, “The scenes to be enacted in our world are not yet even dreamed of?” Who dreamed that Islam would now be spread across Europe and now descending upon the Americas? Did you dream the locusts would be spread across the globe by the globalists of the United Nations, the European Union and the democratic party of the United States?
Di dieu Sadérék White nétélakeun datangna sosialisme dina mangsa Révolusi Perancis, bari ogé nyatet yén Sétan ogé ngawasaan kakawasaan kapausan. Kakawasaan kapausan ogé kaluar ti jurang anu taya dasarna dina Wahyu tujuh belas, sarta dina Wahyu pasal salapan, Islam téh mangrupa haseup anu kaluar ti jurang anu taya dasarna. Intina tetep kénéh kieu: naha ilham saéstuna maksudna, “Adegan-adegan anu bakal lumangsung di dunya urang téh can kungsi dipikahayang ku saha waé dina impian?” Saha anu kungsi ngimpi yén Islam ayeuna bakal sumebar ka sakuliah Éropa sarta ayeuna keur nurun ka Amérika? Naha anjeun ngimpi yén walang bakal disebarkeun ka sakuliah dunya ku para globalis ti Perserikatan Bangsa-Bangsa, Uni Éropa, jeung partéy démokrat Amérika Sarikat?
Who dreamed that the educational institutions would be overcome by the communist and Islamic alliance that is now being paid for by tax dollars of citizens that never intended their tax dollars would be employed to destroy the nation supplying the tax dollars.
Saha anu ngabayangkeun yén lembaga-lembaga atikan bakal dikawasaan ku aliansi komunis jeung Islam anu ayeuna dibiayaan ku duit pajeg para warga nagara anu henteu kungsi ngamaksudkeun yén duit pajegna bakal dipaké pikeun ngancurkeun bangsa anu nyadiakeun duit pajeg éta.
Who dreamed Great Britain would promote an uphold white girls being gang raped, kidnapped and imprisoned and murdered by Islam? Many point out the fact that every communist system ever located in human history has been a complete failure, but the fruit of the socialism of Britain is as much a condemnation of socialism, as the failure of the system’s economic and political philosophies.
Saha anu nu kungsi ngabayangkeun yén Britania Raya bakal ngamajukeun jeung ngajaga kaayaan budak awéwé bule dirampok ku geng, diculik, dipanjara, jeung dipaéhan ku Islam? Loba jalma nunjukkeun kanyataan yén unggal sistem komunis nu kungsi aya dina sajarah manusa salawasna mangrupa kagagalan lengkep, tapi buah sosialisme di Britania mangrupa panghukuman kana sosialisme sarua gedéna jeung kagagalan filsafat ékonomi jeung pulitik sistem éta.
Who would have dreamed that the merchants of the earth would be allowed to introduce poisons to accomplish mass murder of over seventeen million people?
Saha anu kungsi nyangka yén para padagang di bumi bakal diidinan ngenalkeun racun pikeun ngalaksanakeun rajapati massal ka leuwih ti tujuh belas juta jalma?
Who dreamed men such as George Soros, Bill Gates and Anthony Fauci would be allowed to accomplish their demonic deeds of evil with absolutely no consequences?
Saha anu nyangka yén jalma-jalma saperti George Soros, Bill Gates, jeung Anthony Fauci bakal diidinan ngalaksanakeun kalakuan jahat maranéhna anu sipatna sétanis tanpa aya balukarna saréréa?
When Sister White stated the scenes enacted would not be dreamed about, she did so in the context of the sealing time of the one hundred and forty-four thousand. She was following her comments on Christ warning in Matthew twenty-four where she recorded, “These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming.”
Nalika Sister White nyarios yén pamandangan-pamandangan anu bakal kajantenan moal kabayangkeun dina impian, anjeunna nyarios kitu dina kontéks mangsa pamasihan meterai ka saratus opat puluh opat rébu. Anjeunna neraskeun koméntarna ngeunaan pangéling Kristus dina Mateus dua puluh opat, nalika anjeunna nyatet, “Palajaran-palajaran ieu kanggo mangpaat urang. Urang kedah nyangking iman urang ka Allah, sabab aya pas di payuneun urang hiji mangsa anu bakal nguji jiwa manusa. Kristus, di Gunung Zaitun, nyarioskeun deui pangadilan-pangadilan anu pikasieuneun anu bakal miheulaan datang-Na anu kadua.”
The lessons she had just referred to were the illustrations of both Ezekiel and John in the sanctuary learning to understand that God is in control of all things. In the confusion and rebellion that is now under way, a confusion and rebellion that will only escalate as history moves forward, those who are God’s messengers, as represented by not only Ezekiel and John in the temple, but also Isaiah will only navigate the history in a fashion that glorifies the Lord if they understand that even the things we never dreamed of are still under the control of God.
Palajaran anu kakara dirujuk ku anjeunna téh nya éta gambaran-gambaran ngeunaan Yehezkiel jeung Yohanes di Bait Suci, anu keur diajar ngartos yén Allah ngawasaan sagala hal. Dina kabingungan jeung pambrontakan anu ayeuna keur lumangsung, hiji kabingungan jeung pambrontakan anu ngan bakal beuki ngagedéan sapanjang sajarah maju, jalma-jalma anu jadi utusan Allah, sakumaha dilambangkeun lain ku Yehezkiel jeung Yohanes di Bait Allah wungkul, tapi ogé ku Yesaya, ngan bakal mampuh ngajalani sajarah ku cara anu ngamulyakeun Gusti lamun maranéhna ngartos yén sanajan hal-hal anu can kungsi kabayang ku urang ogé, tetep aya dina kakawasaan Allah.
Those wheels intersecting the other wheels include the events that were never dreamed of, and they are the events that transpire in the sealing time that began on 9/11. The lessons that are to be learned are only learned by those who by faith enter into the Most Holy Place and see Christ and His light shining from the Ark of the Covenant. When that glory is viewed as represented by Daniel in chapter ten, the class that is benefitted from the light is separated from those who fled from the vision.
Kabayang roda anu papotongan jeung roda séjénna éta ngawengku kajadian-kajadian anu can kungsi kabayang saméméhna, sarta éta téh kajadian-kajadian anu lumangsung dina mangsa panyegelan anu dimimitian dina 9/11. Palajaran-pelajaran anu kudu dipaluruh téh ngan dipaluruh ku jalma-jalma anu ku iman asup ka Tempat Nu Maha Suci sarta ningali Kristus jeung cahaya-Na nu mancorong ti Peti Perjangjian. Nalika kamulyaan éta ditempo sakumaha dilambangkeun ku Daniel dina pasal sapuluh, golongan anu narima mangpaat tina cahaya éta dipisahkeun ti jalma-jalma anu ngungsi tina tetenjoan éta.
And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:7.
Jeung kuring, Daniel, nyalira ningali eta tetenjoan; sabab jalma-jalma anu babarengan jeung kuring henteu ningali eta tetenjoan; tapi hiji kageter anu kacida gedéna narajang maranéhna, nepi ka maranéhna kabur pikeun nyumputkeun dirina. Daniel 10:7.
There is much more to be derived from the passage in the previous article, but we will address a wheel as we close this article. We have noted in the last article the symbolism of the number twenty-five and before that we spent time on the number thirty. The light from the book of Ezekiel is not simply symbolic numbers, but it is worthwhile to first familiarize ourselves with some of those numerical symbols before beginning to bring some clarity out of the confusion.
Aya seueur deui nu tiasa dicangking tina petikan dina artikel saméméhna, nanging dina panutup artikel ieu urang bakal ngabahas hiji roda. Dina artikel nu pamungkas urang geus nyatet perlambangan tina angka dua puluh lima, sarta saméméh éta urang geus nyéépkeun waktos kana angka tilu puluh. Cahaya tina kitab Yehezkiel lain saukur angka-angka perlambangan wungkul, tapi pantes pikeun mimiti ngawanohkeun diri kana sawatara lambang angka éta saméméh ngawitan mawa kajelasan tina kabingungan.
Seventeen
Sapuluh Tujuh
The three two-hundred and fifty-year prophecies identify a seventeen-year period that begins at the end of the history of the church of Smyrna. From 313 to 330, seventeen years typify the setting up of the image of the beast.
Tilu nubuat dua ratus lima puluh taun éta nandaan hiji mangsa tujuh belas taun anu dimimitian dina ahir sajarah garéja Smirna. Ti taun 313 nepi ka 330, tujuh belas taun éta ngalambangkeun ngadegkeun patung sato galak.
The two hundred and fifty years that began in 457 BC ended in 207 BC, ten years after the battle of Raphia and seven years before the battle of Panium. From Raphia to Panium was seventeen years, and it represents the hidden history of verse forty as set forth in verses eleven through fifteen of Daniel eleven.
Dua ratus lima puluh taun anu dimimitian dina 457 SM réngsé dina 207 SM, sapuluh taun sanggeus perang Raphia jeung tujuh taun saméméh perang Panium. Ti Raphia nepi ka Panium aya tujuh welas taun, sarta éta ngalambangkeun sajarah nu disumputkeun tina ayat opat puluh sakumaha ditepikeun dina ayat sabelas nepi ka lima belas tina Daniel sabelas.
Ptolemy IV Philopator (also known as Ptolemy IV) was the ruler who won the Battle of Raphia in 217 BC. He reigned as king (and pharaoh) of Ptolemaic Egypt from 221 BC to 204 BC, thus he reigned for seventeen years. He began his reign before the battle of Raphia, but died before the battle of Panium.
Ptolemy IV Philopator (anu ogé dipikawanoh minangka Ptolemy IV) nyaéta panguasa anu meunang dina Patempuran Raphia dina taun 217 SM. Anjeunna maréntah salaku raja (jeung firaun) Mesir Ptolemaik ti taun 221 SM nepi ka taun 204 SM, ku kituna anjeunna maréntah salila tujuh belas taun. Anjeunna ngamimitian pamaréntahanana saméméh Patempuran Raphia, tapi pupus saméméh Patempuran Panium.
The battle of Raphia representing the Ukrainian War began in 2014 when the United States brought about a color revolution in the Ukraine. Ptolemy IV, the king of the south typifies Vladimir Putin, who began his reign in 2000, the year before the sealing of the one hundred and forty-four thousand in 2001 began. As with Ptolemy, Putin began to reign before the Ukrainian war, typified by the battle of Raphia beginning in 2014. Before Panium, Putin, as typified by Ptolemy, is removed. Putin began to reign in 2000, thus aligning with the beginning of the sealing time that began the next year in 2001. Seventeen symbolic years as represented by Ptolemy identifies the period Putin reigns, and he does so during the sealing time.
Perang Raphia anu ngawakilan Perang Ukraina dimimitian dina taun 2014 nalika Amérika Sarikat nyababkeun hiji révolusi warna di Ukraina. Ptolemaios IV, raja kidul, ngalambangkeun Vladimir Putin, anu mimiti maréntah dina taun 2000, nyaéta sataun saméméh dimulaina panyegelan saratus opat puluh opat rébu dina taun 2001. Saperti halna jeung Ptolemaios, Putin mimiti maréntah saméméh perang Ukraina, anu dilambangkeun ku perang Raphia anu dimimitian dina taun 2014. Saméméh Panium, Putin, sakumaha anu dilambangkeun ku Ptolemaios, disingkirkeun. Putin mimiti maréntah dina taun 2000, ku kituna sajajar jeung awal jaman panyegelan anu dimimitian dina taun salajengna, 2001. Tujuh welas taun simbolis sakumaha anu diwakilan ku Ptolemaios nangtukeun mangsa Putin maréntah, sarta anjeunna ngalakukeun kitu salila jaman panyegelan.
Trump represented by the conclusion of the two hundred and fifty years that began in 457 BC is located in the same hidden history as Putin, a history that is seventeen years long beginning at the battle of Raphia. The dragon (Putin) and false prophet (Trump) are located within the hidden history. In that history the beast, represented as “the robbers of thy people” symbolizing the papal power is located at the end of the seventeen years from Raphia to Panium.
Trump anu dilambangkeun ku panutupna dua ratus lima puluh taun anu dimimitian dina 457 SM, ayana dina sajarah nu sarua anu disumputkeun jeung Putin, nyaéta sajarah anu panjangna tujuh belas taun dimimitian ti perang Raphia. Naga (Putin) jeung nabi palsu (Trump) ayana dina éta sajarah anu disumputkeun. Dina éta sajarah, sato galak, anu digambarkeun minangka “nu ngarampog umat maneh” anu ngalambangkeun kakawasaan kapapaan, ayana dina ahir tujuh belas taun ti Raphia nepi ka Panium.
The year 321 represents the Sunday law in the United States, and 321 is located within a seventeen-year period from the Edict of Milan in 313 unto the division of the empire in 330.
Taun 321 ngagambarkeun hukum Minggu di Amérika Sarikat, sarta 321 aya dina jero hiji période tujuh belas taun ti Édik Milan dina taun 313 nepi ka babagian kakaisaran dina taun 330.
The history represented from Josiah’s Great Passover as it is called, begins the seventeenth Jubilee cycle of the Jews. From Josiah’s Passover, which is the greatest revival in the Old Testament unto October 22, represents the Millerite history from August 11, 1840 unto October 22, 1844, but more importantly it represents the history of 9/11 unto the Sunday law. The sealing time of the one hundred and forty-four thousand is represented by the seventeenth Jubilee cycle from Josiah unto October 22. Seventeen is a symbol associated with the major events of the sealing time, and the number seventeen is a point where Ezekiel’s wheels intersect.
Sajarah anu kagambarkeun ti Paska Agung Yosia sakumaha disebutna, ngamimitian siklus Yobel anu ka tujuh welas pikeun bangsa Yahudi. Ti Paska Yosia, anu mangrupa hudang rohani panggedéna dina Perjanjian Heubeul, nepi ka 22 Oktober, éta ngagambarkeun sajarah Millerite ti 11 Agustus 1840 nepi ka 22 Oktober 1844, tapi anu leuwih penting, éta ngagambarkeun sajarah ti 9/11 nepi ka hukum Minggu. Waktu pamaséan saratus opat puluh opat rébu téh kagambarkeun ku siklus Yobel anu ka tujuh welas ti Yosia nepi ka 22 Oktober. Tujuh welas mangrupakeun lambang anu pakait jeung kajadian-kajadian utama dina waktu pamaséan, sarta angka tujuh welas mangrupa titik tempat roda-roda Yehezkiel silih patepang.
In the hidden history of verse forty of Daniel, as represented in verses ten through fifteen of the same chapter the dragon is associated with the number “17” by Ptolemy’s reign. The history of verses eleven’s battle of Raphia unto verse fifteen’s battle of Raphia is “17” years. That history places Donald Trump in the middle of the seventeen years represented by those two battles. The image of the beast that is formed and set up by Trump in the United States is represented by “17” years from 313 to 330. In verse one of chapter one Ezekiel is in the thirtieth year of the “17th” Jubilee cycle. Did you ever dream that the number seventeen represented one of the wheels Ezekiel saw in the Most Holy Place?
Dina sajarah nu disumputkeun dina ayat kaopat puluh tina kitab Daniel, sakumaha diwakilan dina ayat kasapuluh nepi ka kalima belas tina pasal anu sarua, naga téh dipatalikeun jeung angka “17” ku pamaréntahan Ptolemy. Sajarah ti peperangan Raphia dina ayat kasapuluh hiji nepi ka peperangan Raphia dina ayat kalima belas téh “17” taun. Sajarah éta nempatkeun Donald Trump di tengah-tengah tujuh welas taun anu diwakilan ku dua peperangan éta. Gambar sato galak anu dibentuk sarta ditegakkan ku Trump di Amérika Sarikat diwakilan ku “17” taun ti 313 nepi ka 330. Dina ayat kahiji pasal kahiji, Ezekiel aya dina taun katilu puluh tina siklus Yobel anu ka-“17”. Naha anjeun kungsi ngalamun yén angka tujuh welas ngawakilan salah sahiji roda anu ku Ezekiel katingali di Tempat Nu Maha Suci?
Ezekiel is a symbol of those during the sealing time who have by faith entered into the Most Holy Place. They are Peter’s priests.
Yehezkiel teh mangrupikeun lambang jalma-jalma dina mangsa panyegelan anu ku iman geus asup ka Ruang Mahasuci. Maranéhna téh imam-imamna Petrus.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Aranjeun oge, minangka batu-batu hirup, keur diwangun jadi hiji imah rohani, hiji imam-imam suci, pikeun ngurbankeun kurban-kurban rohani, anu katarima ku Allah ku jalan Isa Almasih. 1 Petrus 2:5.
They have been commissioned to present a message to God’s former covenant people who are then being passed by, though they are forewarned, God’s former covenant people will not see or hear.
Maranéhna geus diparéntahkeun pikeun nepikeun hiji amanat ka umat urut perjangjian Allah, anu engké bakal diliwatan; sanajan maranéhna geus dipélingan ti heula, umat urut perjangjian Allah moal ningali atawa ngadangu.
And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Ezekiel 3:3–9.
Sarta Mantenna ka kaula ka sim kuring, “He anak manusa, sangkan beuteung maneh dahar, jeung eusian jero beuteung maneh ku gulungan ieu anu ku Kami dipasrahkeun ka maneh.” Tuluy ku sim kuring didahar éta, sarta dina sungut sim kuring rasana amis lir madu. Sarta Mantenna ngandika ka sim kuring, “He anak manusa, indit, datang ka kulawarga Israil, tuluy ucapkeun kecap-kecap Kami ka maranéhna. Sabab maneh lain diutus ka hiji bangsa anu basa omonganana asing jeung létahna hésé, tapi ka kulawarga Israil; lain ka loba bangsa anu basa omonganana asing jeung létahna hésé, anu kecap-kecapna moal kahartos ku maneh. Saéstuna, upama maneh ku Kami diutus ka maranéhna, tangtu maranéhna bakal ngadéngékeun ka maneh. Tapi kulawarga Israil moal daék ngadéngékeun ka maneh; sabab maranéhna henteu daék ngadéngékeun ka Kami; margi sakumna kulawarga Israil téh tarangna kandel jeung haténa teuas. Tingali, Kami geus ngajadikeun beungeut maneh kuat ngalawan beungeut maranéhna, jeung tarang maneh kuat ngalawan tarang maranéhna. Saperti inten anu leuwih teuas batan batu api, kitu Kami ngajadikeun tarang maneh: ulah sieun ku maranéhna, ulah geumpeur ku pameunteuna, sanajan maranéhna téh kulawarga anu barontak.” Yehezkiel 3:3–9.
Ezekiel is directed to proclaim a message to the former covenant people as represented by the Protestants of Millerite history and the Laodicean Seventh-day Adventist church in the latter days. If he refuses to proclaim the message the blood of those left unwarned will be upon him.
Yéhezkiel dipiwarang pikeun ngawawarkeun hiji pesen ka bangsa urut perjangjian sakumaha diwakilan ku kaum Protestan dina sajarah Millerit jeung gareja Advent Poé Katujuh Laodikia dina poé-poé panungtungan. Lamun manéhna nolak ngawawarkeun éta pesen, getih jalma-jalma anu tetep henteu dipéling bakal ditanggung ku manéhna.
Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me. When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul. Again, When a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand. Nevertheless if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul. Ezekiel 3:17–21.
Eh anak manusa, Kami geus ngajadikeun maneh jadi panjaga pikeun urang Israil; ku sabab kitu, dangukeun pangandika tina sungut Kami, sarta pasihan maranéhna pangéling ti Kami. Lamun Kami nyebut ka jalma jahat, “Maneh pasti bakal paéh,” sarta maneh henteu méré pangéling ka manéhna, ogé henteu nyarita pikeun ngingetan jalma jahat éta sangkan nyingkah tina jalanana anu jahat, supaya nyawana salamet, mangka jalma jahat éta bakal paéh dina kajahatanna; tapi getihna bakal Kami tuntut tina leungeun maneh. Tapi lamun maneh ngingetan jalma jahat, sarta manéhna henteu tobat tina kajahatanna, ogé henteu nyingkah tina jalanana anu jahat, manéhna bakal paéh dina kajahatanna; tapi maneh geus nyalametkeun nyawa sorangan. Deui, lamun saurang jalma bener murtad tina kabeneranana, tuluy ngalakonan kajahatan, sarta Kami nempatkeun batu sandungan di hareupeunana, manéhna bakal paéh; ku sabab maneh henteu méré pangéling ka manéhna, manéhna bakal paéh dina dosana, jeung kabeneran anu kungsi dipigawéna moal diinget deui; tapi getihna bakal Kami tuntut tina leungeun maneh. Sanajan kitu, lamun maneh ngingetan jalma bener, supaya jalma bener téh ulah dosa, sarta manéhna henteu dosa, manéhna tangtu bakal hirup, lantaran manéhna geus dipaparin pangéling; kitu deui maneh geus nyalametkeun nyawa sorangan. Yehezkiel 3:17–21.
In the first ‘eleven’ chapters of Ezekiel, he is shown the destruction of Jerusalem, illustrated by the visions by the river Chebar, the plain and Jerusalem. He is commissioned to proclaim a warning of the impending judgment upon Jerusalem. The warning message of the impending judgment upon Jerusalem is the warning given first to the Laodicean Seventh-day Adventist church. The warning identifies the judgment and rejection of God’s people in Jerusalem who do not possess the seal of God. The warning typified by Ezekiel is the warning of the soon-coming Sunday law.
Dina sabelas pasal munggaran Yehezkiel, anjeunna dipaparin panémbong ngeunaan karuksakan Yerusalem, anu digambarkeun ku visi-visi di sisi walungan Kebar, di tanah datar, jeung di Yerusalem. Anjeunna ditugaskeun pikeun ngumumkeun hiji pangéling-ngéling ngeunaan hukuman anu baris tumiba ka Yerusalem. Warta pangéling-ngéling ngeunaan hukuman anu baris tumiba ka Yerusalem téh nya éta pangéling-ngéling anu mimiti dipasihkeun ka garéja Advent Poé Katujuh Laodikea. Pangéling-ngéling éta nandaan hukuman jeung panolakan umat Allah di Yerusalem anu henteu miboga meterai Allah. Pangéling-ngéling anu dilambangkeun ku Yehezkiel téh nya éta pangéling-ngéling ngeunaan hukum Minggu anu geura datang.
In those first eleven chapters where these truths are set forth, Ezekiel is made dumb, and only speaks thereafter when God specifically opens his mouth, and this continues until the destruction of Jerusalem, when he again can speak.
Dina sawelas bab anu kahiji éta, tempat ieu bebeneran dipidangkeun, Ezékiel dijadikeun bisu, sarta satuluyna anjeunna ngan nyarita nalika Allah sacara husus muka sungutna; hal ieu lumangsung terus nepi ka karuksakan Yerusalem, nalika anjeunna tiasa nyarita deui.
Then the spirit entered into me, and set me upon my feet, and spake with me, and said unto me, Go, shut thyself within thine house. But thou, O son of man, behold, they shall put bands upon thee, and shall bind thee with them, and thou shalt not go out among them: And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they are a rebellious house. But when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord God; He that heareth, let him hear; and he that forbeareth, let him forbear: for they are a rebellious house. Ezekiel 3:24–27.
Lajeng roh asup ka jero diri abdi, sarta nangtungkeun abdi dina suku abdi, tuluy nyarios ka abdi, saur-Na ka abdi, “Maneh, sing asup ka imah maneh, jeung kurung diri di jerona. Tapi maneh, eh anak manusa, tingali, maranéhna bakal masang tali ka maneh, sarta bakal meungkeut maneh ku éta, nepi ka maneh moal kaluar ka antara maranéhna. Jeung Kami bakal ngajadikeun létah maneh napel kana lalangit sungut maneh, ku kituna maneh bakal jadi bisu, sarta moal jadi anu mapatahan maranéhna: sabab maranéhna téh hiji kulawarga anu barontak. Tapi lamun Kami nyarios ka maneh, Kami bakal muka sungut maneh, sarta maneh kudu nyarios ka maranéhna, ‘Kieu timbalan PANGERAN ALLAH; anu ngadéngé, sing ngadéngé; jeung anu nolak, sing nolak: sabab maranéhna téh hiji kulawarga anu barontak.’ Yehezkiel 3:24–27.
When Jerusalem fell, Ezekiel could once again speak.
Nalika Yerusalem runtuh, Yézékiel tiasa nyarios deui.
And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. Now the hand of the Lord was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Ezekiel 33:21, 22.
Sarta kajadian dina taun ka dua welas pangbuangan kami, dina bulan ka sapuluh, dina tanggal kalima bulan eta, aya saurang anu lolos ti Yerusalem datang ka kuring, pokna, “Eta kota geus dipaehan.” Ayeuna panangan PANGERAN aya kana kuring dina peutingna, samemeh anu lolos tea datang; sarta Anjeunna geus muka sungut kuring nepi ka manehna datang ka kuring isukna; sungut kuring dibuka, jeung kuring henteu bisu deui. Yehezkiel 33:21, 22.
The fall of Jerusalem represents the fall of the Laodicean Seventh-day Adventist church in the latter days. That fall occurs while those who were sealed in Jerusalem in chapter nine are then lifted up as the church triumphant. The Laodicean’s within Jerusalem are taken out, and the one hundred and forty-four thousand are lifted up as the kingdom of glory is established. That kingdom of glory was typified by the establishment of the kingdom of grace at the cross. The kingdom of grace at the cross aligns with the kingdom of glory at the Sunday law, and those two kingdoms are placed into the sequence of prophetic history located in the book of Ezekiel. The first eleven chapters, when Ezekiel is placed within the context of the sanctuary is about the purification of God’s church as His people change from the church militant, that is defined as being made up of wheat and tares, into the church triumphant, that is made up of the wheat offering of Pentecost.
Ragragna Yerusalem ngagambarkeun ragragna gareja Masehi Advent Poe Katujuh Laodikea dina poé-poé panungtungan. Eta ragrag lumangsung nalika maranéhanana anu geus disegel di Yerusalem dina pasal kasalapan tuluy diangkat jadi gareja anu meunang kameunangan. Jalma-jalma Laodikea di jero Yerusalem dicabut kaluar, sarta saratus opat puluh opat rébu diangkat nalika karajaan kamulyaan ditetepkeun. Karajaan kamulyaan éta ditipikeun ku diadegkeunana karajaan anugerah dina salib. Karajaan anugerah dina salib sajajar jeung karajaan kamulyaan dina hukum Minggu, sarta dua karajaan éta ditempatkeun kana runtuyan sajarah nubuat anu aya dina kitab Yehezkiel. Sabelas pasal kahiji, nalika Yehezkiel ditempatkeun dina kontéks tempat suci, nyaritakeun ngeunaan pamurnian gareja Allah nalika umat-Na robah tina gareja anu keur bajoang, anu dihartikeun minangka nu diwangun ku gandum jeung jukut goréng, jadi gareja anu meunang kameunangan, anu diwangun ku kurban gandum Pentakosta.
And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. Ezekiel 21:25–27.
Jeung maneh, pangéran Israil anu jahat tur najis, anu poéna geus datang, nalika kajahatan bakal nepi ka tungtungna, kieu timbalan PANGERAN Allah: Cabut serban karajaan, jeung leupaskeun makuta: ieu moal tetep saperti kieu: luhurkeun anu handap, jeung handapkeun anu luhur. Kami baris ngabalikeun, ngabalikeun, ngabalikeun éta; jeung éta moal aya deui, nepi ka datang Anjeunna anu miboga hakna; sarta Kami baris masrahkeun éta ka Anjeunna. Yehezkiel 21:25–27.
Zedekiah was the final king of Judah, and he is the “wicked prince of Israel, whose day is come” in the verses. Nebuchadnezzar was about to take Jerusalem and Zedekiah’s crown was to be removed by Babylon who would be overturned by the Medes and Persians, who would in turn be overturned by the Greeks, who would be overturned by Rome. The third overturning arrives at Rome, which is the history when the King “whose right it is” will receive the crown of the kingdom of grace at the setting up of that kingdom at the cross.
Zedekiah teh raja panungtungan ti Yuda, sarta anjeunna teh “pangeran Israil nu jahat, nu poéna geus datang” dina ayat-ayat éta. Nebukadnesar geus rek ngarebut Yerusalem, jeung makuta Zedekiah bakal dipiceun ku Babul, anu engké bakal dijungkirbalikkeun ku urang Média jeung Persia, anu satuluyna bakal dijungkirbalikkeun ku urang Yunani, anu bakal dijungkirbalikkeun ku Roma. Dijungkirbalikkeun anu katilu ngahontal Roma, nyaéta sajarah nalika Sang Raja “anu memang hak-na” bakal nampi makuta karajaan rahmat dina ngadegkeun éta karajaan di kayu salib.
“To the ‘profane wicked prince’ had come the day of final reckoning. ‘Remove the diadem,’ the Lord decreed, ‘and take off the crown.’ Not until Christ Himself should set up His kingdom was Judah again to be permitted to have a king. ‘I will overturn, overturn, overturn, it,’ was the divine edict concerning the throne of the house of David; ‘and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:25–27.” Prophets and Kings, 451.
“Ka ‘pangeran durjana anu najis’ geus datang poé pangadilan panungtungan. ‘Cabut makuta imam éta,’ dawuh Gusti, ‘jeung copot makuta karajaan.’ Teu saméméh Kristus sorangan ngadegkeun Karajaan-Na, Yuda diidinan deui boga raja. ‘Kami baris ngagulingkeun, ngagulingkeun, ngagulingkeun éta,’ kitu timbalan ilahi ngeunaan tahta kulawarga Daud; ‘jeung éta moal aya deui, nepi ka Anjeunna sumping anu éta memang hak-Na; sarta Kami baris masrahkeun éta ka Anjeunna.’ Ezekiel 21:25–27.” Prophets and Kings, 451.
In the time of the latter rain, which began when the judgment of the living began on 9/11 Christ sets up his kingdom of glory.
Dina mangsa hujan panungtungan, anu mimiti nalika pangadilan ka nu hirup dimimitian dina 9/11, Kristus ngadegkeun karajaan kamulyaan-Na.
“When the four angels let go, Christ will set up His kingdom.” Spalding and Magan, 3.
“Lamun opat malaikat ngaleupaskeun, Kristus bakal ngadegkeun Karajaan-Na.” Spalding and Magan, 3.
A period of preparation begins at 9/11 and at the Sunday law the glorious holy mountain is lifted up above all the hills and mountains.
Mangsa panyarandian dimimitian dina 9/11, sarta dina hukum Minggu gunung suci nu mulya diangkat luhur ngaleuwihan sakabéh pasir jeung gunung.
The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:1–3.
Ieu pangandika anu ku Yesaya bin Amoz katingali ngeunaan Yuda jeung Yerusalem. Jeung bakal kajadian dina poé-poé panungtungan, yén gunung tempat bumi PANGERAN bakal diteguhkeun di pucuk pagunungan, sarta bakal diluhungkeun ngaleuwihan pasir-pasir; jeung sagala bangsa bakal ngalir ka dinya. Jeung loba jelema bakal indit sarta nyarita, Hayu maraneh, urang naék ka gunung PANGERAN, ka bumi Allah Yakub; sarta Anjeunna bakal ngajarkeun ka urang ngeunaan jalan-jalan-Na, jeung urang bakal lumampah dina tapak-tapak-Na: sabab ti Sion bakal medal Hukum, jeung pangandika PANGERAN ti Yerusalem. Yesaya 2:1–3.
On 9/11 the winds were released and then restrained, thus marking the beginning of the setting up of the kingdom of Daniel two, that is represented as a rock cut out of the mountain that fills the whole earth.
Dina 9/11 angin-angin dileupaskeun tuluy ditahan deui, ku kituna nandaan mimiti ditegakkanna karajaan dina Daniel dua, nya éta anu dilambangkeun salaku batu anu dipotong tina gunung anu ngeusi sakuliah bumi.
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Pandangan ieu dipasihkeun dina taun 1847 nalika dulur-dulur Advent anu ngajalankeun Sabat téh masih saeutik pisan, jeung ti antarana ogé ngan saeutik anu nganggap yén pangjagaan éta miboga pentingna anu cekap pikeun narik garis pamisah antara umat Allah jeung jalma-jalma anu teu percaya. Ayeuna, panggenapan tina pandangan éta mimiti katingali. ‘Mimitina tina mangsa kasusah’ anu disebatkeun di dieu henteu nujul kana waktu nalika bala-bala bakal mimiti dicurahkeun, tapi kana hiji mangsa pondok pas saméméh éta dicurahkeun, nalika Kristus aya di tempat suci. Dina waktu éta, bari pagawéan kasalametan keur nutup, kasusah bakal datang ka bumi, jeung bangsa-bangsa bakal ambek, tapi tetep dikekang sangkan henteu ngahalangan pagawéan malaikat katilu. Dina waktu éta ‘hujan panungtungan,’ atawa panyegeran ti payuneun Gusti, bakal datang, pikeun méré kakawasaan ka sora tarik malaikat katilu, sarta nyiapkeun para suci supaya sanggup nangtung dina mangsa nalika tujuh bala panungtungan bakal dicurahkeun.” Early Writings, 85.
Christ sets up His everlasting kingdom during the time of the latter rain, and His kingdom includes the kingdom of grace that was established at the cross and also His kingdom of glory at the Sunday law. Zedekiah to Babylon (1st kingdom), to Medo-Persia (2nd kingdom), to Greece (3rd kingdom) and on to pagan Rome (4th kingdom) identifies the history leading to the kingdom of grace. That history identifies a parallel historical sequence from Papal Rome (spiritual Babylon 5th kingdom), unto the United States (spiritual Medo-Persia 6th kingdom), unto the United Nations (spiritual Greece 7th kingdom) and on unto the threefold union of the dragon, the beast and false prophet, that together make up modern Rome (spiritual Rome 8th kingdom that is of the seven).
Al Masih ngadegkeun Karajaan-Na anu langgeng dina mangsa hujan ahir, sarta Karajaan-Na ngawengku karajaan rahmat anu geus diadegkeun di salib, kitu deui karajaan kamulyaan-Na dina hukum Minggu. Ti Zedekia nepi ka Babul (karajaan ka-1), ka Médo-Pérsia (karajaan ka-2), ka Yunani (karajaan ka-3), sarta terus ka Roma kapir (karajaan ka-4), ngagambarkeun sajarah anu nungtun kana karajaan rahmat. Sajarah éta ngagambarkeun runtuyan sajarah anu sajajar ti Roma Kapausan (Babul rohani, karajaan ka-5), nepi ka Amérika Sarikat (Médo-Pérsia rohani, karajaan ka-6), nepi ka Perserikatan Bangsa-Bangsa (Yunani rohani, karajaan ka-7), sarta terus nepi ka persatuan tilu rupa tina naga, sato galak, jeung nabi palsu, anu babarengan ngawangun Roma modéren (Roma rohani, karajaan ka-8 anu asalna tina anu tujuh).
The triumph of that kingdom in Daniel two is represented by a rock, and God’s faithful are stones in the temple.
Kameunangan karajaan éta dina Daniel dua digambarkeun ku hiji batu, sarta umat satia Allah téh mangrupa batu-batu dina Bait Allah.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Aranjeun oge, minangka batu-batu hirup, keur diwangun jadi hiji imah rohani, hiji imam-imam anu suci, pikeun ngahaturkeun kurban-kurban rohani, anu katarima ku Allah ku jalan Yesus Kristus. 1 Petrus 2:5.
That everlasting kingdom triumphs over the kingdoms of the world and fills the entire world. In Ezekiel chapter forty to the end of his book, that same kingdom is represented as a temple which fills the world with the water of life.
Karajaan langgeng éta unggul ngalawan karajaan-karajaan dunya sarta ngeusi sakuliah dunya. Dina Yehezkiel pasal opat puluh nepi ka ahir bukuna, karajaan anu sarua éta digambarkeun minangka hiji Bait Allah anu ngeusi dunya ku cai kahirupan.
We will continue these things in the next article.
Urang baris neraskeun ieu perkara dina artikel salajengna.