I have been drawing from a passage in Testimonies that provides various lines of truth in connection with the experience of Ezekiel, Isaiah and John within the sanctuary. John turned to see a voice behind him in Revelation chapter one.
Kuring geus nyokot tina hiji petikan dina Testimonies anu nyadiakeun rupa-rupa jalur bebeneran patali jeung pangalaman Ezekiel, Yesaya, jeung Yohanes di jero Bait Suci. Yohanes malik pikeun ningali hiji sora di tukangeunana dina Wahyu pasal hiji.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks. Revelation 1:10–12.
Kami aya dina Roh dina poe Gusti, sarta ngadangu di tukangeun kuring hiji sora anu tarik, kawas sora tarompet, saur-Na, Kami teh Alfa jeung Omega, anu pangheulana jeung anu pangpandeurina; jeung, Naon anu ku maneh ditingali, tuliskeun dina hiji kitab, tuluy kirimkeun ka tujuh jamaah anu aya di Asia; ka Epesus, jeung ka Smirna, jeung ka Pergamus, jeung ka Tiatira, jeung ka Sardis, jeung ka Piladélpia, jeung ka Laodikia. Tuluy kuring malik pikeun nenjo sora anu geus nyarios ka kuring. Jeung sanggeus malik, kuring ningali tujuh kandél emas. Wahyu 1:10–12.
From the isle of Patmos and then into the heavenly sanctuary, where John sees the vision of Christ that Sister White informs us of, is the same vision that Daniel saw in chapter ten of his book.
Ti pulo Patmos lajeng ka Bait Allah sawarga, tempat Yohanes ningali paningal ngeunaan Kristus anu ku Sister White dipedar ka urang, éta téh paningal anu sarua jeung anu ku Daniel katingali dina pasal kasapuluh tina kitabna.
“‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all.... Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude’ (Daniel 10:2–6).
“‘Dina mangsa harita, kuring Daniel keur nalangsa salila tilu minggu pinuh. Kuring henteu dahar roti anu ngeunah, henteu aya daging atawa anggur anu asup kana sungut kuring, jeung kuring teu nginumus diri pisan.... Tuluy kuring ngangkat panon, sarta ningali, jeung behold, aya hiji lalaki tangtu maké lawon linen, cangkéngna dikabeungkeut ku emas murni ti Uphaz. Awakna ogé kawas batu beryl, beungeutna siga penampakan kilat, panonna kawas lampu seuneu, panangan jeung sukuna warnana kawas tambaga anu digosok nepi ka ngagenclang, sarta sora kecap-kecapna kawas sora jalma rea’ (Daniel 10:2–6).”
“This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. No less a personage than the Son of God appeared to Daniel. Our Lord comes with another heavenly messenger to teach Daniel what would take place in the latter days.” Sanctified Life, 49.
“Pedaran ieu sarua jeung anu dipasihkeun ku Yohanes nalika Kristus dinyatakeun ka anjeunna di Pulo Patmos. Henteu kirang ti Putra Allah sorangan anu nembongan ka Daniél. Gusti urang sumping babarengan jeung utusan sawarga séjén pikeun ngajar Daniél naon anu bakal kajadian dina poé-poé panungtungan.” Sanctified Life, 49.
The first nine verses identify how the Revelation of Jesus Christ is unsealed just before the close of human probation. The revelation was given by God to Jesus, who gave it to Gabriel, who gave it to John with a commission for John to send the message to the seven churches. Isaiah received his commission to do the same in chapter six, and Ezekiel received the same mandate in chapters two and three. John is a prisoner when he receives his commission, Ezekiel and Daniel are captives in Babylon and Isaiah is living in the history of the wicked king Ahaz of Judah.
Salapan ayat kahiji nganyatakeun kumaha Wahyu Yesus Kristus dibuka segelna pas saméméh panutupan mangsa kasempetan manusa. Wahyu éta dipasihkeun ku Allah ka Yesus, tuluy ku Anjeunna dipasrahkeun ka Jibril, sarta ku Jibril dipasihkeun ka Yohanes bari dibarengan ku parentah sangkan Yohanes ngirimkeun éta amanat ka tujuh jamaah. Yesaya narima panggero pikeun ngalakukeun hal anu sarua dina pasal genep, jeung Yehezkiel narima parentah anu sarua dina pasal dua jeung tilu. Yohanes téh saurang tahanan nalika anjeunna narima panggerona, Yehezkiel jeung Daniel téh tawanan di Babul, sedengkeun Yesaya hirup dina mangsa sajarah raja jahat Ahas ti Yuda.
“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 dina susunan anu kacida pajeulitna nepi ka dina tetempoan kahiji sigana ka Yehezkiel éta sadayana aya dina kaayaan kacau. Tapi nalika éta roda-roda gerak, gerakna kalayan katepatan anu endah tur dina kasaluyuan anu sampurna. Makhluk-makhluk sawarga nu ngagerakkeun roda-roda éta, sarta, luhureun sagalana, dina tahta safir anu mulya, aya Anu Langgeng; ari ngurilingan tahta éta aya katumbiri nu ngurilingan, lambang kurnia jeung kanyaah. Kakeueum ku kamulyaan anu matak ngageterkeun tina éta panénjoan, Yehezkiel sujud nyanghareup ka taneuh, nalika aya sora nu maréntahkeun anjeunna supaya gugah sarta ngadéngé pangandika Gusti. Tuluy dipasrahkeun ka anjeunna hiji amanat pangéling-éling pikeun Israil.” Testimonies, 751.
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 6:8.
Sarta kuring ngadangu sora Gusti, saur-Na, Saha anu ku Kami rek diutus, jeung saha anu rék indit pikeun Kami? Tuluy saur kuring, Ieu abdi; utus abdi. Yesaya 6:8.
“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...
“Visi ieu dipasihkeun ka Yehezkiel dina hiji mangsa nalika pikiranana pinuh ku rasa hariwang nu poék. Anjeunna ningali tanah karuhunna ngagoler taringgul...”
“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. …
“Kitu deui, nalika Allah bade muka ka Yohanes anu dipikaasih sajarah garéja pikeun mangsa-mangsa anu bakal datang, Anjeunna maparin ka anjeunna jaminan ngeunaan kaprihatinan jeung pangaping Jurusalamet ka umat-Na ku nembongkeun ka anjeunna ‘Saurang anu siga ka Putra manusa,’ keur leumpang di antara kaki lilin-kaki lilin, anu ngalambangkeun tujuh garéja. …”
“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. …
“Palajaran ieu kanggo mangpaat urang. Urang kedah nangtungkeun iman urang ka Allah, sabab pas di payuneun urang aya mangsa anu bakal nguji jiwa manusa. …”
“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 khidmat. Nubuat keur gancang kanyataan. Gusti parantos caket pisan. Moal lami deui bakal kabuka di payuneun urang hiji mangsa anu pinuh ku kapentingan anu ngageugeuh pikeun sakumna nu hirup. Pasalia-pasalia jaman baheula bakal dihudangkeun deui; pasalia-pasalia anyar bakal mucunghul. Adegan-adegan anu bakal lumangsung di dunya urang can kungsi kabayang ku saha-saha ogé. Sétan keur digawe ngaliwatan agénsi-agénsi manusa. Jalma-jalma anu keur narékahan ngarobah Konstitusi jeung mastikeun hiji hukum anu maksa pangreureuhan poé Minggu, saeutik pisan nyaraho kumaha bakal jadi hasilna. Hiji krisis parantos pas 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 henteu meunang ngandelkeun diri sorangan dina kaayaan darurat anu ageng ieu. Dina titingalian anu dipaparinkeun ka Yesaya, ka Yehezkiel, jeung ka Yohanes urang ningali kumaha raketna sawarga patalina jeung kajadian-kajadian anu lumangsung di bumi jeung sakumaha gedéna pangaping Allah ka jalma-jalma anu satia ka Mantenna. Dunya henteu tanpa pamingpin. Program kajadian-kajadian anu bakal datang aya dina panangan Gusti. Kaagungan sawarga nyepeng takdir bangsa-bangsa, kitu deui urusan garéja-Na, dina pangawasan-Na sorangan. …”
“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 paningal Yéhezkiél, Allah kagungan panangan-Na handapeun jangjang para karub. Ieu dimaksudkeun pikeun ngajarkeun ka para abdi-Na yén kakuatan ilahi anu maparin maranéhna kasuksésan. Anjeunna bakal damel babarengan jeung maranéhna lamun maranéhna miceun kajahatan sarta jadi murni dina hate jeung hirup.”
“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. …
“Caang nu caang nu ngalanglang di antara mahluk-mahluk hirup kalayan gancangna siga kilat, ngalambangkeun gancangna padamelan ieu ahirna baris maju nepi ka rengsé. …”
“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 pikeun ngungun jeung putus harepan, lain waktuna pikeun nyerah kana karaguan jeung teu percaya. Kristus ayeuna lain Juru Salamet anu aya dina makam anyar Yusuf, katutup ku batu gedé sarta diségel ku segel Romawi; urang miboga Juru Salamet anu geus gugah tina pupusna. Anjeunna teh Raja, Gusti nu ngawasa sakumna tentara; Anjeunna linggih di antara kerubim; sarta di tengah pasalia pikir jeung kaributan bangsa-bangsa Anjeunna tetep ngajaga umat-Na. Anjeunna anu maréntah di sawarga teh Juru Salamet urang. Anjeunna ngukur unggal pangajaran. Anjeunna nenjo seuneu tungku anu kudu nguji unggal jiwa. Nalika benteng-benteng para raja bakal diruntuhkeun, nalika panah-panah amarah Allah bakal nembus kana hate musuh-musuh-Na, umat-Na bakal aman dina panangan-Na.” Testimonies, jilid 5, 752–754.
Four biblical witnesses attest to the fact that the message of the Revelation of Jesus Christ is given to those persons who are typified by these prophet’s experiences in the sanctuary. It is when we enter into the heavenly sanctuary that we are given the message which we have been ordained to proclaim. The “furnace fire” which tests “every soul” is the furnace of Malachi three.
Opat saksi Alkitab negeskeun kanyataan yén talatah tina Wahyu Yesus Kristus dipaparinkeun ka jalma-jalma anu dilambangkeun ku pangalaman nabi ieu di Bait Suci. Nya nalika urang asup ka Bait Suci sawarga urang dipaparin talatah anu ku urang geus ditetepkeun pikeun diwartakeun. “Seuneu tungku” anu nguji “unggal jiwa” téh nyaéta tungku anu dimaksud dina Malachi tilu.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–4.
Tapi saha anu bisa tahan dina poe datangna-Na? jeung saha anu bakal tetep ngadeg nalika Anjeunna nembongan? sabab Anjeunna teh ibarat seuneu nu ngamurnikeun, jeung ibarat sabun tukang ngabodaskeun: Jeung Anjeunna bakal calik minangka nu ngamurnikeun jeung nyucikeun pérak: sarta Anjeunna bakal ngamurnikeun putra-putra Lewi, jeung nyaring maranehna saperti emas jeung pérak, sangkan maranehna bisa ngahaturkeun ka PANGERAN hiji kurban dina kayaktian. Tuluy kurban Yuda jeung Yerusalem bakal pikaresepeun ka PANGERAN, saperti dina poe-poe baheula, jeung saperti dina taun-taun anu kaliwat. Maleakhi 3:2–4.
The refiner knows that the silver has been in the furnace for the correct amount of time when the silver is so pure that it reflects the refiner’s face. This fact about how silver was anciently refined, aligns with the causative verb “marah” that Daniel saw in chapter ten. In these final days the Lord is leading His people into the sanctuary to test, purify and purge the candidates to be a part of the ensign of the one hundred and forty-four thousand. In this period of time, “He will work with” us, “if” we “will put away iniquity and become pure in heart and life.” Some as in Daniel ten flee from that experience, but those, symbolized by Daniel do see the great looking glass vision of the revelation of Jesus Christ will, as Isaiah illustrates have their lips touched with a coal from the altar and will be purified and prepared to give a message to both an apostate church, and then the world.
Nu ngamurni apal yén pérak geus aya dina tungku salila waktu anu pas nalika pérak éta geus jadi kacida murnina nepi ka tiasa ngagambarkeun beungeut nu ngamurni. Kanyataan ngeunaan kumaha pérak dimurnikeun dina jaman baheula ieu saluyu jeung kecap pagawéan kausatif “marah” anu ditempo ku Daniel dina pasal sapuluh. Dina poé-poé panungtungan ieu Gusti keur mingpin umat-Na ka tempat suci pikeun nguji, ngamurnikeun, jeung nyucikeun para calon anu bakal janten bagian tina panji saratus opat puluh opat rébu. Dina mangsa ieu, “Mantenna baris digawe bareng jeung” urang, “lamun” urang “ngaleungitkeun kajahatan sarta jadi murni dina hate jeung kahirupan.” Sababaraha, saperti dina Daniel sapuluh, ngungsi tina pangalaman éta, tapi jalma-jalma anu, dilambangkeun ku Daniel, ningali tetenjoan kaca gedé ngeunaan wahyu Yesus Kristus, baris, sakumaha digambarkeun ku Yesaya, biwirna kasentuh ku bara tina altar sarta bakal dimurnikeun jeung dipersiapkeun pikeun nepikeun hiji amanat boh ka garéja nu murtad, tuluy ka dunya.
The message is presented to those faithful souls in the sanctuary. Leviticus twenty-three when aligned with the Pentecostal season is designed to reflect the Ark of the covenant in the Most Holy Place. By faith the structure of the chapter’s messages identifies three waymarks within the sacred history that the furnace test is accomplished. Divinely profound—the prophetic structure of chapter twenty-three allows the student of prophecy to locate Ezekiel in verse one of chapter one.
Pesen éta dipidangkeun ka jiwa-jiwa anu satia di tempat suci. Imamat dua puluh tilu, lamun disaluyukeun jeung usum Pentakosta, dirarancang pikeun ngagambarkeun Peti Perjangjian di Rohangan Nu Maha Suci. Ku iman, struktur pesen-pesen dina éta pasal nandaan tilu patokan dina sajarah suci anu di jerona ujian tungku téh direngsekeun. Kacida jerona ku ilahi—struktur nubuat tina pasal dua puluh tilu ngamungkinkeun nu nalungtik nubuat pikeun manggihan Yehezkiel dina ayat hiji tina pasal hiji.
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. Ezekiel 1:1, 2.
Dina taun katilu puluh, dina bulan kaopat, dina poé kalima bulan éta, nalika kuring aya di antara para tawanan di sisi walungan Kebar, langit muka, sarta kuring ningali titingalian ti Allah. Dina poé kalima bulan éta, nyaéta taun kalima pangbuangan Raja Yoyakhin. Yehezkiel 1:1, 2.
As a priest during the sealing time of the one hundred and forty-four thousand, Ezekiel is in the thirtieth year of the seventeenth Jubilee cycle, five years before the third of three sieges of Jerusalem by Nebuchadnezzar in 587 BC. The thirtieth year in the verse is thirty years after the greatest revival of Old Testament history, and it is in the fifth day of the fifth year, thus placing the number five upon Ezekiel's testimony. In the two opening verses we find thirty identified once and the number five mentioned three times. In the structure of Leviticus twenty-three aligned with the Pentecostal season the second test represented by thirty reaches to the feast of trumpets, the five days to the ascension of Christ, then five days to the day of atonement, then five days to the waymark representing both the former (Pentecost) and latter (Tabernacles) rain. The structure presents thirty, followed by three steps of five. Ezekiel is in the temple and the structure of Leviticus twenty-three is the Ark.
Salaku imam dina mangsa pamasangan meterai ka saratus opat puluh opat rébu, Yehezkiel aya dina taun katilu puluh tina siklus Yobel ka tujuh welas, lima taun saméméh nu katilu tina tilu pangepungan Yerusalem ku Nebukadnesar dina taun 587 SM. Taun katilu puluh dina éta ayat téh tilu puluh taun sanggeus kabangunan pangagungna dina sajarah Perjanjian Heubeul, sarta éta kajadian dina poe kalima tina taun kalima, ku kituna nempatkeun angka lima kana kasaksian Yehezkiel. Dina dua ayat bubuka urang manggihan yén angka tilu puluh dicirian sakali sarta angka lima disebatkeun tilu kali. Dina struktur Imamat dua puluh tilu anu saluyu jeung usum Pentakosta, ujian kadua anu dilambangkeun ku tilu puluh ngahontal ka pesta tarompét, lima poé ka kanaékan Kristus, tuluy lima poé ka poé panebusan, tuluy lima poé ka waymark anu ngalambangkeun boh hujan mimiti (Pentakosta) boh hujan panungtung (Pondok Daun). Struktur éta nembongkeun tilu puluh, dituturkeun ku tilu léngkah nu masing-masing lima. Yehezkiel aya di Bait Allah sarta struktur Imamat dua puluh tilu téh nyaéta Peti Perjangjian.
The history attests to the fact that Ezekiel at the point is five years before a symbolic siege that concludes typifying the soon-coming Sunday law as represented by the destruction of Jerusalem. The number ‘five’ is a primary element of the design of Leviticus twenty-three, as is the number thirty.
Sajarah mere kasaksian kana kanyataan yén dina éta titik Yehezkiel aya lima taun saméméh hiji pengepungan lambang anu dina ahirna ngalambangkeun hukum Minggu anu baris geura datang, sakumaha digambarkeun ku karuksakan Yerusalem. Angka “lima” mangrupa unsur utama dina rarancang Imamat dua puluh tilu, kitu deui angka tilu puluh.
It has been shown in these articles that when the first twenty-two verses of the chapter are aligned with the final twenty-two verses, and then together those two lines of twenty-two verses are aligned with the Pentecostal season that the three-step testing process, which is the furnace fire of Malachi are clearly illustrated. The three steps possess an alpha and omega in the first and third steps that consists of a series of four waymarks that represent one step.
Dina ieu rupa-rupa tulisan geus ditémbongkeun yén nalika dua puluh dua ayat anu kahiji tina éta pasal disejajarkeun jeung dua puluh dua ayat anu panungtung, tuluy babarengan éta dua runtuyan dua puluh dua ayat disejajarkeun jeung usum Pentakosta, prosés pangujian tilu léngkah, anu mangrupakeun seuneu tungku dina Maleakhi, katémbong écés digambarkeun. Tilu léngkah éta miboga hiji alpa jeung oméga dina léngkah kahiji jeung katilu, anu diwangun ku runtuyan opat tanda patokan anu ngawakilan hiji léngkah.
Passover, followed by the feast of unleavened bread, followed by the first fruit offering of barley, then ‘five’ days to the end of the feast of unleavened bread. Those four waymarks make up the first test, and Jesus always illustrates the end by the beginning, and the third test is also made up of four waymarks. The feast of trumpets, then the ascension of Christ followed by the day of atonement, and then five days later the arrival of both Pentecost and Tabernacles. Pentecost is the symbol of the former rain and Tabernacles is a symbol of the latter rain. In the Leviticus twenty-three model both Pentecost and Tabernacles align.
Paska, dituturkeun ku pésta roti teu diragi, dituturkeun ku panawaran buah kahiji tina gandum sa'ir, tuluy ‘lima’ poé nepi ka ahir pésta roti teu diragi. Éta opat pananda jalan ngawangun ujian kahiji, jeung Isa salawasna ngagambarkeun ahir ku mimiti, sarta ujian katilu ogé diwangun ku opat pananda jalan. Pésta tarompet, tuluy pangangkatan Kristus dituturkeun ku poé panebusan, tuluy lima poé sanggeusna datangna boh Pentakosta boh Pondok Daun. Pentakosta téh lambang hujan awal, sarta Pondok Daun téh lambang hujan ahir. Dina modél Imamat dua puluh tilu, boh Pentakosta boh Pondok Daun sajajar.
Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.
Ku sabab kitu, maranéh, eh anak-anak Sion, kudu bagja sarta suka cita dina PANGERAN Allah maranéh; sabab Anjeunna geus maparin ka maranéh hujan nu kahiji kalayan sajadarna, sarta Anjeunna bakal nurunkeun keur maranéh hujan, nya éta hujan nu kahiji jeung hujan nu panungtung, dina bulan kahiji. Yoel 2:23.
The final testing and purification process began on December 31, 2023. The first test was the foundational test symbolized by the controversy of the “robbers of thy people” that divided the group who had been previously tried by the disappointment of July 18, 2020.
Prosés panungtung pangujian jeung pamurnian dimimitian dina 31 Désémber 2023. Ujian kahiji nyaéta ujian pondasi anu dilambangkeun ku pasulayan ngeunaan “para perampok umat anjeun” anu mecah golongan anu saméméhna geus diuji ku kuciwa tanggal 18 Juli 2020.
“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Manuscript Releases, volume 1, 47.
“Dina sajarah jeung nubuat, Firman Allah ngagambarkeun papacangan anu lila kénéh lumangsung antara bebeneran jeung kasalahan. Papacangan éta can réngsé, masih kénéh lumangsung. Hal-hal anu geus kungsi aya bakal kajadian deui. Pasualan-pasualan baheula bakal dihirupkeun deui, sarta tiori-tiori anyar bakal terus muncul. Tapi umat Allah, anu dina kapercayaan maranéhna jeung dina kacumponan nubuat geus nyekel peran dina ngumumkeun amanat malaikat kahiji, kadua, jeung katilu, nyaho di mana maranéhna nangtung. Maranéhna boga pangalaman anu leuwih mulya batan emas murni. Maranéhna kudu nangtung pageuh saperti batu cadas, nahan awal kayakinan maranéhna kalayan teguh nepi ka ahir.” Manuscript Releases, jilid 1, 47.
In Leviticus twenty-three the first test is represented by a prophetic combination of three followed five days later by the end of unleavened bread. Passover was day one, the feast of unleavened bread was the second day and the first fruits offering was the third day. Five days later the feast of unleavened bread ended. The prophetic structure of the first of three tests is also represented in the third and final test. In that third waymark, made up of three waymarks followed by one, the feast of trumpets is day one, and Christ’s ascension is five days later, then the day of atonement follows five days later, then five days later both Pentecost and the feast of Tabernacles mark the soon-coming Sunday law, which is represented in the book of Ezekiel as the destruction of Jerusalem.
Dina Imamat dua puluh tilu, ujian anu kahiji dipidangkeun ku gabungan nubuat tina tilu anu dituturkeun lima poé ti harita ku ahir roti anu teu diragian. Paska nyaéta poé kahiji, pesta roti anu teu diragian nyaéta poé kadua, jeung kurban buah sulung nyaéta poé katilu. Lima poé ti harita pesta roti anu teu diragian téh réngsé. Struktur nubuat tina ujian kahiji tina tilu ujian ogé dipidangkeun dina ujian anu katilu jeung anu panungtungan. Dina waymark katilu éta, anu diwangun ku tilu waymark dituturkeun ku hiji, pesta tarompet nyaéta poé kahiji, jeung naékna Kristus ka sawarga nyaéta lima poé ti harita, tuluy poé panebusan nuturkeun lima poé ti harita, saterusna lima poé ti harita boh Pentekosta boh pesta Kemah nandaan hukum Minggu anu baris geura datang, anu dipidangkeun dina kitab Yehezkiel minangka karuksakan Yerusalem.
Between the end of the feast of unleavened bread and the feast of trumpets there are thirty days, that not only represent a symbol of a priest, but also the second test of the three tests represented within the Divine illustration.
Antara ahir pesta roti anu teu diragikeun jeung pesta tarompét aya tilu puluh poé, anu lain ngan ukur ngagambarkeun lambang saurang imam, tapi ogé ujian kadua tina tilu ujian anu digambarkeun dina ilustrasi Ilahi.
The baptism of Christ illustrates the three waymarks of Passover, unleavened bread and first fruits, for those three waymarks represent Christ’s death, burial and resurrection. Those three steps which are followed by five days to the fourth step, represented by the end of the feast of unleavened bread. The baptism presents the three steps in one brief moment when John baptized his Messiah. The spring feasts separates those three steps by one day each, and the fall feasts separates those three steps by five days.
Baptisan Kristus ngagambarkeun tilu waymark tina Paska, roti henteu beragi, jeung bungbuahan kahiji, sabab tilu waymark éta ngawakilan pupusna, panguburan, jeung kabangkitan Kristus. Tilu léngkah éta diteruskeun ku lima poé nepi ka léngkah kaopat, anu diwakilan ku ahir pésta roti henteu beragi. Baptisan nembongkeun éta tilu léngkah dina hiji mangsa anu singget nalika Yohanes ngabaptis Mésias-Na. Pésta-pésta cinyusu misahkeun éta tilu léngkah ku hiji poé masing-masing, sedengkeun pésta-pésta gugur misahkeun éta tilu léngkah ku lima poé.
When we apply the first test of the spring feasts as a combination of three waymarks that are followed by one waymark five days later; and then apply the fall feasts as three waymarks that are followed five days later by one waymark, there is a prophetic structure established which consists of an alpha waymark of three followed by five days, which is then followed by thirty days, and the third test of the fall feasts as a waymark of three followed by five days—the structure illustrates the first test as covering a total of five days, followed by a second test of thirty days that reach to the third waymark of five days. Five plus thirty, plus five is forty (5 + 30 + 5 = 40).
Nalika urang nerapkeun tés kahiji tina pésta-pésta cinyusu minangka hiji gabungan tina tilu waymark anu tuluy dituturkeun ku hiji waymark lima poé ti harita; tuluy nerapkeun pésta-pésta gugur minangka tilu waymark anu lima poé ti harita dituturkeun ku hiji waymark, kabentuk hiji struktur nubuat anu diwangun ku hiji alpha waymark tina tilu anu dituturkeun ku lima poé, anu satuluyna dituturkeun ku tilu puluh poé, sarta tés katilu tina pésta-pésta gugur minangka hiji waymark tina tilu anu dituturkeun ku lima poé—struktur éta ngagambarkeun tés kahiji minangka ngawengku jumlahna lima poé, dituturkeun ku tés kadua salila tilu puluh poé anu ngahontal ka waymark katilu anu lima poé. Lima ditambah tilu puluh, ditambah lima nyaéta opat puluh (5 + 30 + 5 = 40).
Christ’s baptism was immediately followed by forty days, that concluded with three tests. Much more can be recognized in the structure of Leviticus twenty-three in combination with the Pentecostal season, but at another level the chapter represents the Ark in the Most Holy Place.
Baptisan Kristus tuluy dipiheulaan ku opat puluh poé, anu ditungtungan ku tilu pangwujian. Leuwih loba deui nu bisa dipikawanoh dina struktur Imamat dua puluh tilu dina paduanana jeung usum Pentakosta, tapi dina tataran séjén éta pasal ngagambarkeun Peti Perjangjian di Rohangan Maha Suci.
The spring and fall feasts in Leviticus twenty-three are placed in the middle of two Sabbaths. Those two Sabbaths represent the two covering cherubs and the waymarks of the Pentecostal season aligned with Leviticus twenty-three represent the Ark and the two covering cherubs. Ezekiel is taken into the sanctuary in chapter one, and when he is taken there, he is located five days before the siege which leads to the destruction of Jerusalem typifying the soon-coming Sunday law. The Sunday law is represented by Pentecost and Tabernacles in Leviticus twenty-three. Ezekiel is in the thirtieth year, and thirty is the period of the second of the three tests that make up the furnace fire of Malachi three. The second test is represented by thirty days, just as Ezekiel is in the thirtieth year of the seventeenth Jubilee cycle that began at Josiah’s Great Passover, as the historians refer to it. Ezekiel is five years before the siege that lasted eighteen months, and he is in the temple, which is the middle of the three final tests that purify and purge the remnant. Peter was at Caesarea-Philippi (Panium), also in the middle of three tests, as represented by Panium (Caesarea-Philippi), the mount of Transfiguration and the cross.
Pesta-pesta usum cinyusu jeung usum gugur dina Imamat dua puluh tilu ditempatkeun di tengah dua Sabat. Dua Sabat éta ngalambangkeun dua kerub panutup, sarta tanda-tanda jalan dina mangsa Pentakosta anu sajajar jeung Imamat dua puluh tilu ngalambangkeun Tabut jeung dua kerub panutup éta. Yehezkiel dibawa ka jero Bait Suci dina pasal kahiji, sarta waktu anjeunna dibawa ka dinya, anjeunna aya dina posisi lima poé saméméh pengepungan anu nyababkeun karuksakan Yerusalem, anu ngalambangkeun hukum Minggu anu enggal datang. Hukum Minggu éta dilambangkeun ku Pentakosta jeung Hari Raya Pondok Daun dina Imamat dua puluh tilu. Yehezkiel aya dina taun katilu puluh, sarta tilu puluh téh mangsa pikeun ujian kadua tina tilu ujian anu ngawangun seuneu tungku dina Maleakhi tilu. Ujian kadua éta dilambangkeun ku tilu puluh poé, sakumaha Yehezkiel aya dina taun katilu puluh tina siklus Yobel ka tujuh belas anu dimimitian dina Paska Agung Yosia, sakumaha para ahli sajarah nyebutna. Yehezkiel aya lima taun saméméh pengepungan anu lumangsung dalapan belas bulan, sarta anjeunna aya di Bait Allah, anu mangrupa bagian tengah tina tilu ujian panungtungan anu nyucikeun jeung ngabersihan umat sésa. Petrus aya di Kaisarea-Philippi (Panium), ogé di tengah tilu ujian, sakumaha dilambangkeun ku Panium (Kaisarea-Philippi), gunung Transfigurasi, jeung kayu salib.
In 592 BC Ezekiel is supernaturally made “dumb” and only speaks when God opens his mouth. That condition continues until the fall of Jerusalem in 585/6 BC. God had caused him to speak when the siege began, the day “the desire of” his “eyes” died, but he was not allowed to speak freely until Jerusalem “the desire of” Israel’s “eyes” had fallen. Jerusalem’s fall represents the soon-coming Sunday law, and it is there that John the Baptist’s father, a priest of the eighth course, who was made dumb while serving in the temple, which is where Ezekiel was (in vision) was also made dumb for about nine months. It was on the eighth day after John’s birth, when John was being circumcised that he was allowed to speak. Two prophets made dumb while in the sanctuary. The third prophet to be made dumb while viewing Christ in the sanctuary was Daniel. In chapter ten, Daniel is in the sanctuary, and just as he is being touched a second of three times he is made dumb. At the middle point Daniel is made dumb.
Dina taun 592 SM, Yehezkiel sacara adikodrati dijadikeun “bisu” sarta ngan nyarita nalika Allah muka sungutna. Kaayaan éta terus lumangsung nepi ka ragragna Yerusalem dina taun 585/6 SM. Allah parantos nyababkeun anjeunna nyarita nalika pangepungan dimimitian, dina poé nalika “kahayang” tina “panonna” pupus, tapi anjeunna henteu diidinan nyarita kalawan bébas nepi ka Yerusalem, “kahayang” tina “panon” Israil, geus runtuh. Ragragna Yerusalem ngalambangkeun hukum Minggu anu geura-giru datang, sarta dina dinya bapa Yohanes Pembaptis, saurang imam tina giliran kadalapan, anu dijadikeun bisu nalika keur ngalayanan di Bait Allah—anu ogé tempat Yehezkiel aya (dina titingalian)—ogé dijadikeun bisu salila kira-kira salapan bulan. Dina poé kadalapan sanggeus kalahiran Yohanes, nalika Yohanes keur disunat, harita anjeunna diidinan nyarita. Dua nabi dijadikeun bisu bari aya di jero tempat suci. Nabi katilu anu dijadikeun bisu bari ningali Kristus di tempat suci nyaéta Daniel. Dina pasal sapuluh, Daniel aya di tempat suci, sarta pas anjeunna keur kakeunaan rampa pikeun kadua kalina tina tilu kali, anjeunna dijadikeun bisu. Dina titik tengah, Daniel dijadikeun bisu.
And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:15, 16.
Jeung nalika anjeunna parantos ngucapkeun kecap-kecap kitu ka sim kuring, sim kuring ngalieurkeun beungeut ka taneuh, sarta jadi bisu. Jeung, behold, aya saurang anu sarua jeung rupa putra-putra manusa nyabak biwir sim kuring; tuluy sim kuring muka sungut, nyarita, sarta ngadawuh ka anjeunna anu nangtung di payuneun sim kuring, Nun junjunan abdi, ku lantaran tetempoan ieu kasangsaraan abdi parantos ngalimpudan ka abdi, sarta abdi henteu nyésakeun kakuatan nanaon. Daniel 10:15, 16.
Speaking
Nyarios
The symbolism of “speaking” is marked at the soon-coming Sunday law when the United States speaks as a dragon, Balaam’s ass speaks, Habakkuk’s vision speaks and does not lie. The three dumb prophets who are made dumb while in the sanctuary, speak at the destruction of Jerusalem. With Zachariah, he speaks to identify that his son’s new name is correct, thus typifying tho Philadelphian's who are given a new name.
Lambang “nyarita” kaciri écés dina waktos hukum Minggu anu geuwat datang, nalika Amérika Sarikat nyarita saperti naga, kalde Balaam nyarita, panglihatan Habakuk nyarita sarta henteu ngabohong. Tilu nabi nu pireu-bisu, anu dijadikeun bisu nalika aya di jero tempat suci, nyarita dina mangsa karuksakan Yérusalém. Dina perkara Zakaria, anjeunna nyarita pikeun netelakeun yén ngaran anyar putrana téh leres, sahingga ngalambangkeun urang Filadélfia anu dipasihan ngaran anyar.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.
Anu meunang bakal ku Kami dijadikeun tihang di Bait Allah Kami, sarta anjeunna moal kaluar deui salalanggengna; jeung kana anjeunna ku Kami bakal dituliskeun ngaran Allah Kami, jeung ngaran kota Allah Kami, nya eta Yerusalem anyar, anu turun ti sawarga ti Allah Kami; jeung kana anjeunna ku Kami bakal dituliskeun ngaran Kami anu anyar. Wahyu 3:12.
Zachariah was given a tablet to write the new family name of John.
Zakaria dipaparinkeun sabak pikeun nulis ngaran kulawarga anyar Yohanes.
And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. Luke 1:59–64.
Tuluy kajadian, dina poe kadalapan maranéhna datang pikeun nyunatan eta budak; sarta maranéhna nyebut anjeunna Sakaria, nurutkeun ngaran bapana. Tapi indungna ngawalon, pokna, Henteu kitu; sabab anjeunna kudu dingaranan Yohanes. Sarta maranéhna ngomong ka manehna, Teu aya saurang ogé di antara kulawargamaneh anu dingaranan ku ngaran ieu. Tuluy maranéhna mere tanda ka bapana, kumaha anjeunna hayang eta budak dingaranan. Sarta anjeunna menta papan tulis, tuluy nulis kieu, Ngaranna Yohanes. Sarta maranéhna sadaya héran. Jeung harita kénéh sungutna kabuka, létahna leupas, tuluy anjeunna nyarita sarta muji ka Allah. Lukas 1:59–64.
John’s new name aligns with the church of Philadelphia, and the name Zachariah aligns with Laodicea as represented by Zachariah’s unbelief in the message of the third angel. All the prophets address the latter days, and latter days are the history of the third angel. So the angel that brought the message must be the third angel. Zachariah refused to understand that the Lord would pass by the Laodicean Seventh-day Adventist church. There is more to say about the restoration of the voice in these prophets, but we will continue to move towards and understanding of Josiah’s prophetic line.
Ngaran anyar Yohanes saluyu jeung garéja Piladelfia, sarta ngaran Zakaria saluyu jeung Laodikia sakumaha digambarkeun ku teu percaya-na Zakaria kana amanat malaikat katilu. Sadaya nabi nyangkem poé-poé panungtungan, jeung poé-poé panungtungan téh nyaéta sajarah malaikat katilu. Ku sabab kitu, malaikat anu mawa amanat éta tangtu malaikat katilu. Zakaria nolak ngartos yén Gusti bakal ngaliwatan garéja Advent Poé Katujuh Laodikia. Aya kénéh deui anu kudu dipedar ngeunaan mulangna sora dina nabi-nabi ieu, tapi urang baris terus ngaléngkah nuju kana paham kana garis nubuat Yosia.
Josiah’s Wheel
Roda Yosia
We have addressed the seventeenth Jubilee cycle that began at Josiah’s Passover in 622 BC, but the line of Josiah begins well before 622 BC. The rebellion of Israel that brought Saul to the throne as Israel’s first king marked forty years that king Saul would rule, followed by forty years that king David would rule, followed by forty years that Solomon would rule. The rejection of God that so offended the prophet Samuel occurred in 1097 BC, and begins a prophetic line of rebellion that ended at the cross when the Jews pronounced, they had no king, but Caesar.
Urang geus ngabahas siklus Yobel nu ka tujuh belas anu dimimitian dina Paska Yosia taun 622 SM, tapi garis Yosia dimimitian jauh saméméh taun 622 SM. Pemberontakan Israil anu ngangkat Saul kana tahta minangka raja kahiji Israil nandaan opat puluh taun pamaréntahan raja Saul, dituturkeun ku opat puluh taun pamaréntahan raja Daud, tuluy dituturkeun ku opat puluh taun pamaréntahan Suleman. Panolakan ka Allah anu kacida nganyenyeri ka nabi Samuel kajadian dina taun 1097 SM, sarta ngamimitian hiji garis nubuat ngeunaan pemberontakan anu dipungkas di salib nalika urang Yahudi ngucapkeun yén maranéhna teu boga raja salian ti Kaisar.
But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. John 19:15.
Tapi maranéhna ngajerit, “Singkirkeun manéhna, singkirkeun manéhna, salibkeun manéhna.” Pilatus nyarios ka maranéhna, “Naha Kami kudu nyalibkeun Raja maranéh?” Para imam kapala ngawaler, “Kami teu boga raja salian ti Kaisar.” Yohanes 19:15.
In 1097, three kings would reign for forty years each until the death of Solomon in 977 BC, when the kingdom then divided into north and south.
Dina taun 1097, tilu raja bakal maréntah salila opat puluh taun masing-masing nepi ka pupusna Salomo dina 977 SM, dina waktu harita karajaan tuluy kabagi jadi kalér jeung kidul.
And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years. Acts 13:21.
Tuluy maranéhna miharep hiji raja; tuluy Allah maparin ka maranéhna Saul anak Cis, saurang lalaki tina kaom Binyamin, salila opat puluh taun. Rasul 13:21.
David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. 2 Samuel 2:4, 5.
Daud yuswana tiga puluh taun nalika anjeunna mimiti maréntah, sarta anjeunna maréntah salila opat puluh taun. Di Hebron anjeunna maréntah ka Yuda salila tujuh taun genep bulan; jeung di Yerusalem anjeunna maréntah tilu puluh tilu taun ka sakuliah Israil jeung Yuda. 2 Samuel 2:4, 5.
Solomon’s reign began in 1017 BC; the foundation of the Temple was laid in Solomon’s fourth year (1013 BC). Construction lasted seven years (1 Kings 6:37–38), and the Temple was completed in the eighth month of Solomon’s eleventh year. The formal dedication took place in the seventh month (the month of Ethanim), during the Feast of Tabernacles (1 Kings 8; 2 Chronicles 5–7), 1006 BC. The kings, the Temple and the nation each are represented in the history with a four-hundred-and-ninety-year period that distinctly marks a prophetic period in relation to either the kings, the Temple or the nation.
Pamaréntahan Suléman dimimitian dina taun 1017 SM; pondasi Bait Allah diteundeun dina taun kaopat pamaréntahan Suléman (1013 SM). Pangwangunanana lumangsung salila tujuh taun (1 Raja-raja 6:37–38), sarta Bait Allah réngsé dina bulan kadalapan taun kasabelas Suléman. Pangbaktianna sacara resmi lumangsung dina bulan katujuh (bulan Etanim), dina mangsa Hari Raya Pondok Daun (1 Raja-raja 8; 2 Babad 5–7), taun 1006 SM. Para raja, Bait Allah, jeung bangsa éta masing-masing kagambarkeun dina sajarah ku hiji mangsa opat ratus salapan puluh taun anu écés nandaan hiji mangsa profétis dina patalina boh jeung para raja, Bait Allah, atawa bangsa éta.
Daniel was taken captive in 607 BC, though the majority of biblical chronologists identify 605 BC. The historical record must align with the prophetic testimony, and the symbolism of the events that are historically marked on the line of history that begins with the desire for a king in 1097 BC demands upon several prophetic witnesses that 607 BC is the accurate application, and not 605 BC. 607 BC marks the end of four-hundred and ninety years in the line of kings, but it also begins one of the three primary representations of seventy years that occur in the line. 607 BC marks the end of seventy years that began with the captivity of Manasseh in 677 BC. The first representation of the symbol of four hundred and ninety years (that possesses three witnesses in the line), concludes where one of the three witnesses of seventy years ends and another witness of seventy years begins the mathematical structure testifies to 607 BC, in spite of the idea that Daniel was taken captive in 605 BC.
Daniel dicandak jadi tawanan dina taun 607 SM, sanajan kalolobaan ahli kronologi Alkitab nangtukeun 605 SM. Catetan sajarah kudu saluyu jeung kasaksian nubuat, sarta perlambang tina kajadian-kajadian anu sacara sajarah ditandaan dina garis sajarah anu dimimitian ku kahayang pikeun miboga raja dina taun 1097 SM nungtut, dumasar kana sababaraha saksi nubuat, yén 607 SM mangrupakeun panerapan anu leres, lain 605 SM. Taun 607 SM nandaan ahir opat ratus salapan puluh taun dina garis raja-raja, tapi ogé ngamimitian salah sahiji tina tilu gambaran utama ngeunaan tujuh puluh taun anu lumangsung dina garis éta. Taun 607 SM nandaan ahir tujuh puluh taun anu dimimitian ku panawanan Manasye dina taun 677 SM. Gambaran kahiji tina lambang opat ratus salapan puluh taun (anu miboga tilu saksi dina garis éta), rengse dina tempat salah sahiji tina tilu saksi ngeunaan tujuh puluh taun mungkas, sarta saksi séjén ngeunaan tujuh puluh taun dimimitian; struktur matematikna méré kasaksian ka 607 SM, sanajan aya pamadegan yén Daniel dicandak jadi tawanan dina taun 605 SM.
Within the line that contains a period of 490 years associated with the kings from 1097 BC unto 607 BC, there is also 490 years from the dedication of Solomon’s Temple unto the dedication of the post-exile Temple by Zerubbabel in 516 BC. That 490 years consists of 420 years from Solomon’s dedication in his eleventh year, added to the 70 years the Temple was desolate during the captivity equaling 490 years. The third decree of Artaxerxes came 59 years later in 457 BC, and marks the beginning of 490 years that were “determined” (cut off, Daniel 9:24) for God’s people which concluded in the year 34 at the stoning of Stephen. There is of course, many other profound chronological witnesses in the prophetic line that begins with the foundational apostasy of rejecting God and the Spirit of Prophecy in 1097 BC and ends when Stephen saw Christ standing at the right hand of God. Within this testimony we find the prophetic wheel of Josiah.
Dina garis anu ngandung hiji mangsa 490 taun anu pakait jeung para raja ti 1097 SM nepi ka 607 SM, aya ogé 490 taun ti pangbakti Bait Allah Suleman nepi ka pangbakti Bait Allah sanggeus pangbuangan ku Zerubabel dina 516 SM. Eta 490 taun téh diwangun ku 420 taun ti pangbakti Suleman dina taun kasabelas pamaréntahanana, ditambah jeung 70 taun nalika Bait Allah jadi suwung salila mangsa pangbuangan, sahingga jumlahna 490 taun. Parentah katilu ti Artahsasta sumping 59 taun satuluyna, dina 457 SM, sarta nandaan awal 490 taun anu “ditangtukeun” (dipotong, Daniel 9:24) pikeun umat Allah, anu dipungkas dina taun 34 dina rajamna Stefanus ku dibaledogan ku batu. Tangtu waé, aya loba kasaksian kronologis séjén anu jero pisan dina garis nubuat anu dimimitian ku murtad dasar, nyaéta nolak Allah jeung Roh Nubuat dina 1097 SM, sarta dipungkas nalika Stefanus ningali Kristus ngadeg di sisi katuhu Allah. Dina ieu kasaksian urang manggihan roda nubuat Yosia.
I say “foundational apostasy,” for the beginning of the line identifies when Israel rejected God as King, in their desire to have a worldly king thus marking the foundation of Israel’s human monarchy. I also write this for the wheel of Josiah, which means “foundation of God,” is a symbol of both the foundation and the foundational apostasy of God’s people.
Kuring nyebutna “murtad dasar,” sabab awal garis éta nandakeun mangsa Israil nolak Allah jadi Raja, ku kahayang maranéhna boga raja duniawi, sahingga nandaan dasar karajaan manusa Israil. Kuring ogé nulis ieu pikeun roda Yosia, anu hartina “dasar Allah,” nyaéta lambang boh dasar boh murtad dasar umat Allah.
When Solomon died and the twelve tribes divided into north and south Jeroboam’s dedication of the counterfeit system of worship was rebuked by the disobedient prophet, and his rebuke contained the prophecy of a coming king named Josiah. At the foundational apostasy of Jeroboam and the ten northern tribes the prophecy of Josiah and his revival that is marked by the Great Passover of 622 BC was predicted. That revival was brought about by the discovery of the writings of Moses’ and the pronouncement of judgment upon God’s people for their continual apostasy. When the words from the writings of Moses were read to king Josiah, it produced the greatest revival of Old Testament history. The prophecy of a future child being born named Josiah also contained of the prophetic condemnation of the foundational apostasy levelled against king Jeroboam by the disobedient prophet.
Nalika Suleman pupus sarta dua welas kaom kabagi jadi kalér jeung kidul, pangbaktian Yeroboam kana sistem ibadah palsu ditegor ku nabi anu henteu taat, sarta dina tegoran éta kaunggel nubuat ngeunaan hiji raja anu bakal datang ngaranna Yosia. Dina murtad dasar Yeroboam jeung sapuluh kaom kalér, geus dinubuatkeun ngeunaan Yosia jeung kabangkitanana anu dicirian ku Paska Agung taun 622 SM. Kabangkitan éta lumangsung lantaran kapanggihna tulisan-tulisan Musa sarta pangucapan panghukuman ka umat Allah ku sabab murtad maranéhna anu terus-terusan. Nalika kecap-kecap tina tulisan-tulisan Musa dibacakeun ka raja Yosia, éta ngahasilkeun kabangkitan anu pangagungna dina sajarah Perjangjian Heubeul. Nubuat ngeunaan hiji anak anu bakal dilahirkeun dina mangsa nu bakal datang, anu ngaranna Yosia, ogé ngandung panghukuman profétis kana murtad dasar anu ditujulkeun ka raja Yeroboam ku nabi anu henteu taat.
The curse of Moses as Daniel calls it, is the “seven times” of Leviticus twenty-six, and it became the foundational discovery of William Miller who is the symbol of the foundational truths of Adventism. The empowerment of Miller’s message on August 11, 1840 was brought about through the work of “Josiah” Litch in 1838 and 1840. In 1863 those foundations were set aside and the “seven times” became a symbol of not only the foundational truths of the Philadelphian Millerites, but also the symbol of the rebellion of Laodicean Millerism against the foundations. The history of the Millerites of the first and second angels possesses the symbolism of “Josiah,” that will be repeated to the very letter in the history of the one hundred and forty-four thousand. The wheel of Josiah reaches back to the witchcraft of king Saul and then all the way to the spewing out of the Laodicean Seventh-day Adventist church at the Sunday law. Josiah’s wheel in Ezekiel is now in the process of being unsealed as the climax of the sealing of the one hundred and forty-four thousand.
Kutuk Musa, sakumaha disebut ku Daniel, nyaéta “tujuh kali” dina Imamat dua puluh genep, sarta éta jadi panemuan dasar William Miller, anu mangrupa lambang bebeneran-bebeneran dasar Adventisme. Panguatan pesen Miller dina 11 Agustus 1840 kajadian ngaliwatan pagawéan “Yosia” Litch dina 1838 jeung 1840. Dina 1863 éta dasar-dasar disisihkeun, sarta “tujuh kali” jadi lambang lain ngan ukur bebeneran-bebeneran dasar kaum Millerite Filadelfia, tapi ogé lambang pemberontakan Millerisme Laodikea ngalawan dasar-dasar éta. Sajarah kaum Millerite malaikat kahiji jeung kadua ngandung perlambangan “Yosia,” anu baris diulang nepi ka sakabéh hurupna dina sajarah saratus opat puluh opat rébu. Roda Yosia ngalegaan ka tukang nepi ka praktek sihir raja Saul, tuluy terus nepi ka dimuntahkeunana gareja Masehi Advent Poé Katujuh Laodikea dina hukum Minggu. Roda Yosia dina Yehezkiel ayeuna keur dina prosés dibuka segelna minangka puncak tina pemeteraian saratus opat puluh opat rébu.
We will continue these things in the next article.
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