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 anu tunggara,” sabab anjeunna mangrupa perlambang saratus opat puluh opat rébu urang, anu dina bab kasalapan kitabna keur tunggara (ngarénghap panjang jeung ceurik) lantaran kalakuan-kalakuan pikageuleuheun anu dilakukeun di éta nagri jeung di garéja. Dina sempalan tina Testimonies anu ku urang dicutat dina artikel saméméhna, Sadérék White nyerat, “Éta nabi nyalira téh urang asing di nagri asing, tempat ambisi anu taya watesna jeung kakejeman anu biadab ngawasa sagemblengna. Sagala anu ditingali jeung didangu ku anjeunna ngeunaan kalaliman jeung kajahatan manusa nganyenyeri jiwana, sarta anjeunna tunggara kalawan pohara nalangsana beurang 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. As inspiration records, “The scenes to be enacted in our world are not yet even dreamed of.”
Tina singgasana, Allah ngarahkeun para kerubim anu saterusna ngatur roda-roda. Tina éta titingalian, Yeheskel kedah ngartos yén Allah tetep nyepeng kadali, sanajan dina mangsa nalika sagala rupa katingalina kacau. Sadérék White nyarios “kitu ogé” sanggeus medar tatanan anu némbongkeun Allah linggih dina singgasana, ngarahkeun para kerubim anu ngokolakeun urusan bumi, nalika anjeunna ngagambarkeun Yohanes di tempat suci, tempat Kristus lumampah di antara tujuh jamaah. Yeheskel sareng Yohanes téh lambang jalma-jalma anu hirup dina mangsa pamohoran saratus opat puluh opat rébu urang. Sakumaha anu dicatet ku ilham, “Kajadian-kajadian anu bakal lumangsung di dunya urang téh can kungsi kaimpikeun acan.”
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 would actually be happening? Locusts as a symbol of Islam in chapter nine of Revelation include the migration in nature of the locusts of northern Africa. The migration path of those swarming locusts of Africa 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?
Tangtos, nalika Sadérék White nyerat éta kecap-kecap, éta kecap-kecap téh leres, nanging dina mangsa panyegelan, éta kecap-kecap téh kacumponan kalawan sampurna. Kira-kira dua puluh taun ka tukang, naha anjeun bakal nyangka yén naon anu ayeuna lumangsung di dunya, bareng jeung ngagimbungna simeut-simeut Islam, téh bakal enya-enya kajadian? Perlambangan Islam ku simeut dina Wahyu bab salapan ngawengku migrasi alami simeut-simeut ti Afrika beulah kalér. Jalur migrasi simeut-simeut Afrika anu ngagimbung éta saluyu jeung wewengkon géografis anu geus dikawasa ku Islam. Islam téh turunan Ishmael, ari indung Ishmael nyaéta Hagar. Hagar hartina “pangungsian” atawa “ngungsi.” Dina basa Arab, éta ngaran biasana ditulis Hajar (هاجر), sarta patali jeung akar kecap anu sarua jeung anu ngawangun kecap Hijra (migrasi/pangungsian Muhammad). Akar-akar Islam téh lain ngan ukur patali jeung ngagimbungna simeut, tapi ogé ngandung harti migrasi. Naha aya anu kantos ngabayangkeun yén imigrasi ilegal téh mangrupa manifestasi simeut Islam?
Did anyone dream that the global communists would form an alliance with the Islamic hordes that is now being identified as the red and green alliance? 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. Hagar was an Egyptian and Ishmael is a symbol of Islam; thus, Hagar and Ishmael are symbols of the modern red and green alliance.
Naha aya anu kungsi ngimpi yén kaum komunis sadunya bakal ngawangun hiji aliansi jeung gorombolan-gorombolan Islam, anu ayeuna diidéntifikasi minangka aliansi beureum jeung héjo? Boh Islam boh kakawasaan naga kaum globalis naék ti jurang anu taya dasarna, masing-masing dina Wahyu 9/11, sarta jurang anu taya dasarna éta ngalambangkeun hiji manifestasi kakawasaan Iblis. Kadua pihak anu ayeuna sakutu téh mangrupa pakakas Iblis numutkeun Kitab Suci anu ngamuat bebeneran. Hagar téh urang Mesir sarta Ismail mangrupa lambang Islam; ku kituna, Hagar jeung Ismail téh mangrupa lambang aliansi beureum jeung héjo modéren.
“‘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 nuduhkeun munculna sosialisme dina mangsa Révolusi Perancis, bari ogé nyatet yén Sétan ogé ngawasa kakawasaan kapausan. Kakawasaan kapausan ogé kaluar tina jurang anu taya dasarna dina Wahyu tujuh belas, sarta dina bab salapan kitab Wahyu, Islam téh haseup anu kaluar tina jurang anu taya dasarna. Pokok pasualanana tetep kieu: naha ilham téh saéstuna ngandung harti, “Adegan-adegan anu baris lumangsung di dunya urang téh malahan tacan kungsi kaimpikeun?” Saha anu kungsi ngimpi yén Islam ayeuna bakal sumebar ka sakuliah Éropa sarta ayeuna keur ngalanda buana-buana Amérika? Naha anjeun kungsi ngimpi yén simeut-simeut bakal disebarkeun ka sakuliah dunya ku para globalis ti Pasarikatan 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 kungsi ngabayangkeun yén lembaga-lembaga atikan bakal dikawasaan ku aliansi komunis jeung Islam anu ayeuna dibiayaan ku dana pajeg ti warga nagara anu teu kungsi boga maksud sangkan dana pajegna dipaké pikeun ngancurkeun nagara anu nyadiakeun dana pajeg éta?
Who dreamed Great Britain would promote and 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 kungsi ngabayangkeun yén Britania Raya bakal ngamajukeun sarta ngarojong pamerkosaan sacara babarengan, panyulikan, pangurungan di panjara, jeung pamaéhan budak awéwé kulit bodas ku Islam? Loba jalma nétélakeun kanyataan yén unggal sistem komunis anu kungsi aya dina sajarah umat manusa geus gagal sagemblengna, tapi buah tina sosialisme di Britania mangrupa kacaman kana sosialisme anu sarua kuatna jeung kagagalan filsafat ékonomi sarta pulitik éta sistem.
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's 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 Sadérék White nyatakeun yén kajadian-kajadian anu bakal lumangsung téh moal kungsi kaimpikeun, anjeunna ngalakukeun kitu dina kontéks mangsa panyegelan saratus opat puluh opat rébu. Anjeunna nuluykeun kateranganana ngeunaan pangéling Kristus dina Mateus dua puluh opat, tempat anjeunna nyatet, “Palajaran-pelajaran ieu kanggo mangpaat urang. Urang perlu ngandelkeun iman urang ka Allah, sabab pas di hareupeun urang aya hiji mangsa anu bakal nguji jiwa manusa. Kristus, di Gunung Oléwét, ngaguar hukuman-hukuman anu matak pikasieuneun anu bakal miheulaan kadatangan-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-palajaran anu nembé disebatkeun ku anjeunna téh nyaéta gambaran ngeunaan boh Yeheskel boh Yohanes anu keur diajar di tempat suci pikeun ngarti yén Allah ngawasaan sagala perkara. Dina kaayaan kacau jeung pambarontakan anu ayeuna keur lumangsung, kaayaan kacau jeung pambarontakan anu bakal terus beuki parna sapanjang lumangsungna sajarah, jalma-jalma anu jadi utusan Allah, sakumaha digambarkeun lain ngan ku Yeheskel jeung Yohanes di Bait Allah tapi ogé ku Yesaya, ngan bakal bisa nyorang lalampahan sajarah ku cara anu ngamulyakeun Gusti lamun maranéhna ngarti yén malah perkara-perkara anu teu 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 benefits from the light is separated from those who fled from the vision.
Éta roda-roda anu papotongan jeung roda-roda séjén ngawengku kajadian-kajadian anu teu kungsi kabayangkeun, sarta éta téh kajadian-kajadian anu lumangsung dina mangsa panyégelan anu dimimitian dina 9/11. Palajaran-palajaran anu kudu dicangkem téh ngan dicangkem ku jalma-jalma anu ku iman asup ka Rohangan Mahasuci sarta ningali Kristus jeung cahaya-Na anu sumorot tina Peti Perjangjian. Nalika kamulyaan éta ditingali sakumaha anu digambarkeun ku Daniel dina bab sapuluh, golongan anu meunang mangpaat tina cahaya éta dipisahkeun ti jalma-jalma anu kabur tina titingalian 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 anu masing-masing lilana dua ratus lima puluh taun nuduhkeun hiji mangsa tujuh belas taun anu dimimitian dina ahir sajarah jamaah Smyrna. Ti taun 313 nepi ka taun 330, mangsa tujuh belas taun éta ngalambangkeun diadegkeunana arca 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 (ogé katelah Ptolemy IV) nyaéta pangawasa 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 mimiti maréntah 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 identify the period Putin reigns, and he does so during the sealing time.
Patempuran Raphia anu ngalambangkeun Perang Ukraina dimimitian dina taun 2014, nalika Amérika Sarikat nyababkeun lumangsungna révolusi warna di Ukraina. Ptolemy IV, raja kidul, ngalambangkeun Vladimir Putin, anu mimiti maréntah dina taun 2000, sataun saméméh dimimitianana panyegelan saratus opat puluh opat rébu dina taun 2001. Saperti Ptolemy, Putin mimiti maréntah saméméh Perang Ukraina, anu dilambangkeun ku patempuran Raphia anu dimimitian dina taun 2014. Saméméh Panium, Putin, anu dilambangkeun ku Ptolemy, disingkirkeun. Putin mimiti maréntah dina taun 2000, sahingga saluyu jeung awal mangsa panyegelan anu dimimitian dina taun saterusna, nyaéta taun 2001. Tujuh welas taun simbolis anu digambarkeun ku Ptolemy nuduhkeun mangsa pamaréntahan Putin, sarta anjeunna maréntah dina mangsa panyegelan éta.
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 ahir mangsa dua ratus lima puluh taun anu dimimitian dina taun 457 SM, aya dina sajarah anu disumputkeun babarengan jeung Putin, nyaéta sajarah anu lilana tujuh belas taun, dimimitian ti patempuran Raphia. Naga (Putin) jeung nabi palsu (Trump) aya dina éta sajarah anu disumputkeun. Dina éta sajarah, sato galak, anu digambarkeun sabagé “para rampog ti bangsa anjeun” anu ngalambangkeun kakawasaan kapausan, aya dina ahir mangsa 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 Panium 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 anu nyamuni dina ayat opat puluh kitab Daniel, sakumaha digambarkeun dina ayat sapuluh nepi ka lima belas dina bab anu sarua, naga dipatalikeun jeung angka “17” ngaliwatan mangsa pamaréntahan Ptolemy. Mangsa sajarah ti perang Raphia dina ayat sabelas nepi ka perang Panium dina ayat lima belas téh lilana “17” taun. Sajarah éta nempatkeun Donald Trump di tengah-tengah mangsa tujuh belas taun anu digambarkeun ku éta dua perang. Citra sato galak anu diwangun jeung diadegkeun ku Trump di Amérika Sarikat digambarkeun ku mangsa “17” taun ti taun 313 nepi ka taun 330. Dina ayat hiji dina bab hiji, Ezekiel aya dina taun katilu puluh dina siklus Yobel ka-17. Naha anjeun kantos ngabayangkeun yén angka tujuh belas téh ngalambangkeun salah sahiji roda anu ditingali ku Ezekiel di Tempat Mahasuci?
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 dipaparin pancén pikeun nepikeun hiji amanat ka umat anu baheulana jadi umat perjangjian Allah, anu harita keur diliwatan; sanajan geus diélingan ti saméméhna, umat anu baheulana jadi umat perjangjian Allah moal ningali atawa ngadéngé.
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.
Yeheskel diparéntahkeun pikeun ngawawarkeun hiji amanat ka umat anu baheulana jadi umat perjangjian, sakumaha anu diwakilan ku kaum Protestan dina sajarah gerakan Millerite sarta garéja Advent Poé Katujuh Laodikea dina ahir jaman. Lamun anjeunna nolak ngawawarkeun éta amanat, getih jalma-jalma anu henteu dipépélingan bakal jadi tanggungan anjeunna.
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 Laodiceans 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, are about the purification of God’s church as His people change from the church militant, which is defined as being made up of wheat and tares, into the church triumphant, which is made up of the wheat offering of Pentecost.
Runtagna Yérusalém ngalambangkeun runtagna garéja Advent Poé Katujuh Laodikéa dina ahir jaman. Runtagna éta lumangsung nalika jalma-jalma anu geus diméterai di Yérusalém dina pasal salapan tuluy diangkat minangka garéja anu meunang kameunangan. Jalma-jalma Laodikéa anu aya di jero Yérusalém dikaluarkeun, sarta saratus opat puluh opat rébu urang diangkat nalika karajaan kamulyaan diadegkeun. Karajaan kamulyaan éta geus dipralambangkeun ku diadegkeunana karajaan sih kurnia dina waktu panyaliban. Karajaan sih kurnia dina waktu panyaliban sajajar jeung karajaan kamulyaan dina mangsa undang-undang poé Minggu, sarta dua karajaan éta ditempatkeun dina runtuyan sajarah nubuat anu aya dina kitab Yéhéskél. Sabelas pasal anu mimiti, lamun Yéhéskél ditempatkeun dina kontéks tempat suci, medar ngeunaan panyucian garéja Allah nalika umat-Na robah tina garéja anu keur bajoang, anu dihartikeun minangka garéja anu diwangun ku gandum jeung jukut liar, jadi garéja anu meunang kameunangan, anu diwangun ku pisungsung gandum dina Péntakosta.
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 ahir, anu dimimitian nalika pangadilan pikeun jalma-jalma anu 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.
Hiji mangsa tatahar dimimitian dina 9/11, sarta nalika undang-undang poé Minggu dilarapkeun, gunung suci anu mulya téh diangkat leuwih luhur batan 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 ditegakkeunana karajaan dina Daniel dua, nyaéta anu dilambangkeun minangka hiji batu anu dipotong tina gunung anu ngeusian 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).
Kristus ngadegkeun karajaan-Na anu langgeng dina mangsa hujan panungtungan, sarta karajaan-Na ngawengku karajaan rahmat anu 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 nerus ka Roma kapir (karajaan ka-4), éta nandakeun sajarah anu nungtun kana karajaan rahmat. Sajarah éta nandakeun hiji runtuyan sajarah anu sajajar, ti Roma Kapapaan (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 nerus nepi ka persatuan tilu rangkep 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.