The prophetic line which I am identifying as ‘the wheel of Josiah’ begins with the rebellion of ancient Israel as they rejected God as their king in 1097 BC. The first three kings (Saul, David and Solomon) are identified as reigning for forty years, from 1097 BC through to 977 BC. At Solomon’s death the rebellion of Jeroboam and the ten northern tribes finish the line of the first three kings, and begins a line of kings in both the northern and southern kingdoms.
Garis nubuatan anu ku abdi dipikawanoh minangka ‘roda Yosia’ dimimitian ku pambarontakan Israél baheula nalika maranéhna nolak Allah minangka rajana dina taun 1097 SM. Tilu raja anu kahiji (Saul, Daud, jeung Salomo) dipikawanoh maréntah salila opat puluh taun, ti taun 1097 SM nepi ka taun 977 SM. Dina pupusna Salomo, pambarontakan Yarobeam jeung sapuluh kaom kalér ngalengkepan garis tilu raja anu kahiji, sarta ngamimitian hiji garis raja-raja boh di karajaan kalér boh di karajaan kidul.
The first three kings are a symbol of many truths, but one of the wheels of truth which they are connected to is the last three kings of Judah—Jehoiakim, Jehoiachin and Zedekiah, who in turn represent Cyrus, Darius and Artaxerxes. Cyrus, Darius and Artaxerxes in turn represent their three decrees reaching from 536 BC to 457 BC; who in turn represent the three angels of Revelation fourteen that arrive in 1798, April 19, 1844 and October 22, 1844, respectively. The history of the arrival of the three angels of Revelation fourteen is repeated to the very letter in the sealing time of the one hundred and forty-four thousand, thus identifying that the prophetic line that begins with the anointing of Saul as king reaches its conclusion when the church triumphant is anointed at the soon-coming Sunday law. The line includes the wheel of king Josiah, that reaches back to Jeroboam’s rebellion of Bethel and Dan in 977 BC.
Tilu raja anu kahiji téh mangrupa lambang tina loba bebeneran, tapi salah sahiji roda bebeneran anu patalina jeung maranéhna nyaéta tilu raja panungtung Yuda—Yoyakim, Yoyakin, jeung Zedekia—anu saterusna ngalambangkeun Kores, Darius, jeung Artahsasta. Kores, Darius, jeung Artahsasta saterusna ngalambangkeun tilu parentah maranéhna anu ngajangkau ti 536 SM nepi ka 457 SM; anu saterusna ngalambangkeun tilu malaikat dina Wahyu opat welas anu sumping dina 1798, 19 April 1844, jeung 22 Oktober 1844, masing-masing. Sajarah datangna tilu malaikat dina Wahyu opat welas diulang nepi ka unggal jéntréna dina mangsa pamaséan saratus opat puluh opat rébu, ku kituna nangtukeun yén garis nubuat anu dimimitian ku pangurapan Saul jadi raja ngahontal kacindekanana nalika garéja anu jaya diurap dina hukum Minggu anu baris geura datang. Garis éta ngawengku roda raja Yosia, anu ngalegaan ka tukang nepi ka pemberontakan Yarobeam di Bétel jeung Dan dina 977 SM.
Twenty-two
Dua puluh dua
Jeroboam possesses the symbolism of twenty-two, for he reigned for twenty-two years, thus tying his witness into the history represented by twenty-two, which is a symbol of the combination of Divinity with humanity as illustrated by Daniel’s marah vision in the twenty-second day, and the number two hundred and twenty, of which, the number twenty-two is a tithe.
Yarobeam miboga perlambang dua puluh dua, sabab anjeunna maréntah salila dua puluh dua taun, ku kituna kasaksianana kabeungkeut kana sajarah anu dilambangkeun ku dua puluh dua, nyaéta lambang ngahijina Katuhanan jeung kamanusaan sakumaha dipintonkeun ku titingalian marah-na Daniel dina poé ka dua puluh dua, jeung ku bilangan dua ratus dua puluh, anu bilangan dua puluh dua téh mangrupa sapersapuluhna.
And the days which Jeroboam reigned were two and twenty years: and he slept with his fathers, and Nadab his son reigned in his stead. 1 Kings 14:20.
Jeung lilana Yeroboam marentah téh dua puluh dua taun; tuluy anjeunna kulem sareng karuhunna, sarta Nadab putrana marentah ngagantikeun anjeunna. 1 Raja-raja 14:20.
The ‘at-One-Ment,’ representing the combination of Divinity and humanity is the work of Christ that began on October 22, or the tenth month (Gregorian); ten time twenty-two equals two hundred and twenty. Jeroboam set up counterfeit altars at both Bethel and Dan, and is therefore a symbol of the counterfeit worship of Sunday in connection with the combination of church (Bethel: meaning church) and state (Dan: meaning judgment).
“Panghijian jadi hiji,” anu ngagambarkeun gabungan antara Kaallahan jeung kamanusaan, nyaéta padamelan Kristus anu dimimitian dina 22 Oktober, atawa bulan kasapuluh (Gregorian); sapuluh kali dua puluh dua sarua jeung dua ratus dua puluh. Yerobeam ngadegkeun altar-altar palsu boh di Bétel boh di Dan, ku sabab éta anjeunna jadi lambang ibadah Minggu anu palsu patalina jeung gabungan gareja (Bétel: hartina gareja) jeung nagara (Dan: hartina pangadilan).
Then Jeroboam built Shechem in mount Ephraim, and dwelt therein; and went out from thence, and built Penuel. And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:25–33.
Tuluy Yerobeam ngadegkeun Syékhém di pagunungan Épraim, tuluy cicing di dinya; sarta anjeunna indit ti dinya, teras ngadegkeun Pénuél. Jeung Yerobeam ngucap dina haténa, “Ayeuna karajaan ieu bakal balik deui ka kulawarga Daud. Lamun ieu bangsa naék ka Bait PANGERAN di Yerusalem pikeun ngalakukeun kurban, tangtu haté ieu bangsa bakal malik deui ka gustina, nya éta ka Réhabeam, raja Yuda; maranéhna bakal maéhan kaula, tuluy balik deui ka Réhabeam, raja Yuda.” Ku sabab kitu raja téh ménta piwuruk, tuluy nyieun dua anak sapi tina emas, sarta ngadawuh ka maranéhna, “Kacida matak beuratna keur maranéh naék ka Yerusalem; ieu allah-allah maranéh, hé Israil, anu geus ngaluarkeun maranéh ti tanah Mesir.” Hiji disimpenna di Bétél, ari nu saurang deui ditempatkeunana di Dan. Jeung hal ieu jadi dosa; sabab bangsa éta indit sujud ka hareupeun nu hiji, nepi ka ka Dan. Anjeunna ogé ngadegkeun imah-imah pangluhurna, sarta ngangkat imam-imam ti jalma-jalma panghandapna di antara rayat, anu lain ti antara bani Léwi. Jeung Yerobeam netepkeun hiji pesta dina bulan kadalapan, dina poé kalima welas bulan éta, sarua jeung pesta anu aya di Yuda, sarta anjeunna ngahaturkeun kurban dina altar. Kitu ogé anu dilakukeunana di Bétél, ku ngalakukeun kurban ka anak-anak sapi anu geus dijieunna; sarta anjeunna nempatkeun di Bétél imam-imam pikeun pangluhurna anu geus dijieunna. Ku kituna anjeunna ngahaturkeun kurban dina altar anu geus dijieunna di Bétél, dina poé kalima welas bulan kadalapan, nya éta dina bulan anu geus dirarancang ku haténa sorangan; sarta netepkeun hiji pesta pikeun urang Israil; tuluy anjeunna ngahaturkeun kurban dina altar, sarta ngukus menyan. 1 Raja-raja 12:25–33.
In the foundational history of the ten northern tribes, there was a rebellion that had been typified by Israel's rejection of God as king, and also by the rebellion of Aaron and the golden calf. Aaron’s rebellion was at the foundational history of ancient Israel and Jeroboam’s was at the foundational history of the ten northern tribes. “Line upon line” Aaron, as a high priest represents the church and Jeroboam as king, represents the state. Those two foundational rebellions are a line that includes the foundational rebellion of the people of Israel in desiring a human king.
Dina sajarah pondasi sapuluh kaom kalér, aya hiji pambarontakan anu geus dipralambangkeun ku panolakan Israél ka Allah minangka Raja, kitu deui ku pambarontakan Harun jeung anak sapi emas. Pambarontakan Harun aya dina sajarah pondasi Israél baheula, sedengkeun pambarontakan Yarobeam aya dina sajarah pondasi sapuluh kaom kalér. “Line upon line” Harun, minangka imam agung, ngalambangkeun garéja, jeung Yarobeam, minangka raja, ngalambangkeun nagara. Dua pambarontakan pondasi éta mangrupa hiji garis anu ngawengku pambarontakan pondasi umat Israél dina kahayang maranéhna boga raja manusa.
490
490
There are three periods of four hundred and ninety years in the sacred history that is represented in the book of Ezekiel, and one was associated with the kings, the other with the sanctuary and the other with the host. Those three periods align with the rebellion of Aaron, (the sanctuary), Saul (the host) and Jeroboam (the king). Of the three symbols of prophet, priest and king, it is king Saul who is identified as prophesying, and Aaron was the priest, and Jeroboam was the king.
Aya tilu mangsa salila opat ratus salapan puluh taun dina sajarah suci anu digambarkeun dina kitab Yehezkiel, sarta hiji patali jeung para raja, nu séjén jeung tempat suci, jeung nu séjén deui jeung bala. Tilu mangsa éta saluyu jeung pambarontakan Harun, (tempat suci), Saul (bala) jeung Yerobeam (raja). Tina tilu lambang nabi, imam, jeung raja, nya éta raja Saul anu diidéntifikasi keur ngaramal, jeung Harun éta imam, sarta Yerobeam éta raja.
And it came to pass, when all that knew him beforetime saw that, behold, he prophesied among the prophets, then the people said one to another, What is this that is come unto the son of Kish? Is Saul also among the prophets? And one of the same place answered and said, But who is their father? Therefore it became a proverb, Is Saul also among the prophets? 1 Samuel 10:11, 12.
Geus kajadian, nalika sakumna anu ti baheula geus wawuh ka anjeunna ningali yén, enya, anjeunna ngaramal di antara para nabi, tuluy jalma-jalma nyarita ka nu saurang jeung nu séjén, “Naon ieu anu geus tumiba ka anak Kis? Naha Saul ogé kaasup di antara para nabi?” Jeung saurang ti tempat éta ngawaler, pokna, “Tapi saha bapa maranéhna?” Ku sabab éta jadilah éta hiji paribasa, “Naha Saul ogé kaasup di antara para nabi?” 1 Samuel 10:11, 12.
The church triumphant consists of a thirty-year old prophet, a thirty-year old priest and a thirty-year old king, represented by Ezekiel who began in the thirtieth year, Joseph who began his service in the thirtieth year and king David who began to reign in his thirtieth year. The church triumphant is represented in the last eight chapters of the book of Ezekiel as the temple that fills the earth, and the church triumphant is Philadelphia, which is the eighth church that is of the seven.
Garéja anu jaya diwangun ku saurang nabi umur tilu puluh taun, saurang imam umur tilu puluh taun, jeung saurang raja umur tilu puluh taun, anu dilambangkeun ku Yehezkiel anu mimiti dina taun katilu puluh, Yusuf anu mimiti palayananna dina umur tilu puluh taun, jeung raja Daud anu mimiti maréntah dina umur tilu puluh taun. Garéja anu jaya dilambangkeun dina dalapan pasal panungtungan tina kitab Yehezkiel minangka Bait Allah anu ngeusi bumi, jeung garéja anu jaya téh nyaéta Filadelfia, nyaéta garéja anu ka dalapan anu asalna tina tujuh.
The prophetic line of Josiah that began in 977 BC ends at the soon-coming Sunday law. The purification and sealing of the one hundred and forty-four thousand that began on December 31, 2023, began when Michael descended to resurrect the two witnesses of Revelation eleven. 2023 arrived twenty-two years after September 11, 2001, just as the Alien and Sedition Acts of 1798 arrive twenty-two years after the Declaration of Independence in 1776. Jeroboam’s twenty-two-year reign began in 977 BC when the prophecy of Josiah was set forth. At that time the disobedient prophet of 1 Kings chapter thirteen, confronted Jeroboam’s apostasy just as Moses confronted Aaron’s apostasy, and Samuel confronted the host who desired a king. Those confrontations against foundational apostasies represented by the message of the disobedient prophet, Moses and Samuel represent the loud cry of the third angel at the Sunday law. It is the warning message proclaimed by the ensign, which is represented in the history of Jeroboam as the prediction of Josiah accompanied with a “sign.”
Garis nubuat Yosia anu dimimitian dina taun 977 SM réngsé dina hukum Minggu anu enggal bakal sumping. Pamurnian jeung pamasihan meterai ka saratus opat puluh opat rébu anu dimimitian dina 31 Désémber 2023, dimimitian nalika Mikhaél turun pikeun ngahudangkeun deui dua saksi dina Wahyu sabelas. Taun 2023 sumping dua puluh dua taun sanggeus 11 Séptémber 2001, sakumaha Alien and Sedition Acts taun 1798 sumping dua puluh dua taun sanggeus Declaration of Independence dina taun 1776. Pamaréntahan Yerobeam salila dua puluh dua taun dimimitian dina taun 977 SM nalika nubuat Yosia ditepikeun. Dina waktu éta nabi anu henteu taat dina 1 Raja-raja pasal tilu welas nyanghareupan kamurtadan Yerobeam, sakumaha Musa nyanghareupan kamurtadan Harun, jeung Samuel nyanghareupan rombongan anu mikahayang saurang raja. Ieu pasanghareupan ngalawan kamurtadan-kamurtadan dasar anu dilambangkeun ku pekabaran nabi anu henteu taat, Musa, jeung Samuel ngalambangkeun sora tarik malaikat katilu dina hukum Minggu. Éta téh pekabaran panggeuing anu diproklamasikeun ku panji, anu dina sajarah Yerobeam dilambangkeun minangka ramalan ngeunaan Yosia anu dibarengan ku hiji “tanda.”
And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him.
Sarta, aya hiji jalmi Allah sumping ti Yuda ka Bétel ku pangandika PANGERAN; sarta Yerobeam nangtung di gigireun altar rék ngaduruk menyan. Anjeunna ngagentraan ngalawan altar éta dina pangandika PANGERAN, sarta nyarios, “He altar, altar, kieu timbalan PANGERAN: Tingali, hiji anak bakal dilahirkeun ka kulawarga Daud, ngaranna Yosia; sarta di luhur manehna anjeunna bakal ngahaturkeun para imam ti pasarean-pasarean luhur anu ngaduruk menyan di luhur maneh, sarta tulang-tulang manusa bakal diduruk di luhur maneh.” Jeung dina poé éta kénéh anjeunna mikeun hiji tanda, pokna, “Ieu tanda anu parantos dipangandikakeun ku PANGERAN: Tingali, altar ieu bakal beulah, sarta lebu anu aya di luhurna bakal tumpah.” Kajadianana, nalika Raja Yerobeam ngadangu pangandika jalmi Allah anu parantos ngagentraan ngalawan altar di Bétel, anjeunna ngalegaan leungeunna ti altar, pokna, “Cekel anjeunna.” Tapi leungeunna, anu diulinkeunana ngalawan anjeunna, jadi garing, nepi ka anjeunna teu tiasa narik deui éta leungeun ka dirina.
The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:1–10.
Meja kurban éta ogé meulah, sarta lebu tina éta meja kurban murag ka luar, nurutkeun kana tanda anu geus dipaparinkeun ku abdi Allah ku pangandika PANGERAN. Tuluy raja ngawaler sarta ngandika ka abdi Allah, “Mugi ayeuna nyuhunkeun ka payuneun PANGERAN Allah anjeun, sarta neneda pikeun kaula, sangkan panangan kaula dipulihkeun deui.” Jeung abdi Allah nyuhunkeun ka PANGERAN, sarta panangan raja dipulihkeun deui ka anjeunna, sarta jadi saperti kaayaanana ti heula. Saterusna raja ngandika ka abdi Allah, “Hayu milu ka bumi kaula, sing nyegerkeun diri, sarta kaula baris mikeun ganjaran ka anjeun.” Tapi abdi Allah ngandika ka raja, “Sanajan anjeun mikeun kaula satengah ti bumi anjeun, kaula moal asup jeung anjeun, ogé moal dahar roti atawa nginum cai di ieu tempat; sabab kieu parentah anu geus dipasihkeun ka kaula ku pangandika PANGERAN, saur-Na: Ulah dahar roti, ulah nginum cai, jeung ulah balik deui ngaliwatan jalan anu sarua jeung jalan anjeun datang.” Ku kituna anjeunna indit ngalangkungan jalan anu séjén, sarta henteu mulang ngaliwatan jalan anu tadi dipakéna datang ka Betel. 1 Raja-raja 13:1–10.
The prophet’s refusal to eat with Jeroboam in spite of the offer of “half thine house” aligns with Herod’s promise to Salome of half of his kingdom.
Panolakan nabi pikeun tuang babarengan jeung Yerobeam sanajan ditawarkeun “satengah imah anjeun” saluyu jeung jangji Herodes ka Salome ngeunaan satengah karajaanna.
And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee; And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. Mark 6:21–24.
Jeung nalika geus datang hiji poé anu merenah, nyaéta waktu Herodes dina poé kalahiranana ngayakeun hiji pésta pikeun para pembesarna, para panglima luhur, jeung para inohong utama di Galilea; sarta nalika putri Herodias éta asup jeung menari, tuluy ngaresepkeun Herodes jeung maranéhna anu calik dahar babarengan jeung manéhna, raja ngadawuh ka éta mojang, “Ménta ka kami naon baé anu ku maneh dipikahayang, tangtu ku kami dipasihkeun ka maneh.” Jeung manéhna sumpah ka éta mojang, “Naon baé anu ku maneh dipénta ka kami, tangtu ku kami dipasihkeun ka maneh, nepi ka satengah karajaan kami.” Tuluy éta mojang kaluar sarta ngomong ka indungna, “Naon anu kudu ku abdi dipénta?” Jeung indungna ngawaler, “Hulu Yohanes Pembaptis.” Markus 6:21–24.
Herod’s pledge of half his kingdom took place at his birthday. Herod is a symbol of Rome, and the ten kings of Revelation seventeen are typified by the tenfold division of Rome in Daniel chapter seven, and the ten toes of chapter two. His birthday is marked when the sixth kingdom is replaced by the seventh kingdom at the Sunday law, and in this sense, it is the birthday of the United Nations as the seventh kingdom of Bible prophecy. At the soon-coming Sunday law, the ten kings, represented by Jeroboam’s ten northern tribes, agree to give their kingdom to the beast for one hour in Revelation ‘seventeen’.
Jangji Hérod jangji méré satengah karajaanana kajadian dina poé ulang taunana. Hérod téh lambang Roma, sarta sapuluh raja dina Wahyu tujuh welas dilambangkeun ku pamecahan Roma jadi sapuluh bagian dina Daniel pasal tujuh, jeung ku sapuluh ramo suku dina pasal dua. Poé ulang taunana ditandaan nalika karajaan kagenep digantikeun ku karajaan katujuh dina hukum Minggu, sarta dina harti ieu, éta téh poé kalahiran Perserikatan Bangsa-Bangsa minangka karajaan katujuh dina nubuatan Kitab Suci. Dina hukum Minggu anu geura datang, sapuluh raja, anu dilambangkeun ku sapuluh kaom kalérna Yérobéam, sapuk pikeun masrahkeun karajaan maranéhna ka sato galak salila sajam dina Wahyu “tujuh welas”.
For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:17.
Sabab Allah parantos nunda kana haténa maranéhna pikeun ngalaksanakeun pangersa-Na, pikeun satuju, jeung mikeun karajaan maranéhna ka sato galak éta, nepi ka pangandika-pangandika Allah kalaksanakeun. Wahyu 17:17.
Before we take up Ezekiel’s prophecy of chapter four, we will identify the ‘thirteen’ times Ezekiel directly identifies a date. Those thirteen waymarks break down generally between the world and God’s people. The world represented by Egypt is placed into a direct date six times, and Tyre is addressed once, and the other six times Jerusalem is the subject. The book begins in 592 BC which is the thirtieth year of the seventeenth Jubilee cycle and verse one of chapter forty of Ezekiel identifies October 22, 573 BC as the end of the cycle. The Jubilee cycle represents the sealing time of the one hundred and forty-four thousand from 9/11 unto the soon-coming Sunday law, which in turn is represented in a fractal of that very history from December 31, 2023 unto the soon-coming Sunday law. Both periods were typified by August 11, 1840 unto October 22, 1844.
Saméméh urang ngulik nubuat Yézkiel dina pasal kaopat, urang baris ngaidentifikasi tilu welas kali Yézkiel sacara langsung nyebutkeun hiji tanggal. Eta tilu welas pananda jalan éta, sacara umum, kabagi antara dunya jeung umat Allah. Dunya anu dilambangkeun ku Mesir ditempatkeun kana hiji tanggal langsung genep kali, sarta Tirus disanghareupan sakali, sedengkeun genep kali séjénna Yerusalem anu jadi poko perkara. Kitab éta dimimitian dina taun 592 SM, nyaéta taun katiluna puluh tina siklus Yobel ka tujuh welas, sarta ayat kahiji dina pasal kaopat puluh Yézkiel netepkeun tanggal 22 Oktober 573 SM minangka ahir tina éta siklus. Siklus Yobel ngagambarkeun mangsa pamaséan pikeun saratus opat puluh opat rébu jiwa ti 9/11 nepi ka hukum Minggu anu baris geura datang, anu satuluyna ogé dilambangkeun dina hiji fraktal tina sajarah anu sarua, ti 31 Désémber 2023 nepi ka hukum Minggu anu baris geura datang. Duanana mangsa éta ditipologikeun ku 11 Agustus 1840 nepi ka 22 Oktober 1844.
On August 11, 1840 no less a personage than Jesus Christ descended as the mighty angel of Revelation ten who brought a little book that God’s people were to take and eat. The same angel again descended at 9/11 to mark the beginning of the sealing time. The same angel descended on December 31, 2023 to resurrect the two witnesses who had been slain in the street of that great city of Sodom and Egypt, where also the Lord was crucified. That descent marked the closing period of the sealing time. Within the fractal period of December 31, 2023 unto the Sunday law, Ezekiel the priest is given a vision of the temple in heaven. At that time, he is made dumb and only speaks when God commands him to do so. His condition lasts until the soon-coming Sunday law, represented by the destruction of Jerusalem.
Dina tanggal 11 Agustus 1840, lain lain iwal Yesus Kristus sorangan anu turun minangka malaikat anu perkasa dina Wahyu sapuluh, anu mawa hiji kitab leutik anu kudu dicokot jeung didahar ku umat Allah. Malaikat anu sarua turun deui dina 9/11 pikeun nandaan mimiti waktu panyegelan. Malaikat anu sarua turun dina tanggal 31 Désémber 2023 pikeun ngahudangkeun deui dua saksi anu geus dipaéhan di jalan kota gedé éta, nyaéta Sodom jeung Mesir, tempat Gusti ogé disalibkeun. Turunna éta nandaan mangsa panutup tina waktu panyegelan. Dina mangsa fraktal ti tanggal 31 Désémber 2023 nepi ka hukum Minggu, Ezekiel imam dipaparin hiji tetenjoan ngeunaan Bait Allah di sawarga. Dina waktos éta, anjeunna dijadikeun bisu sarta ngan ukur nyarita nalika Allah maréntahkeun anjeunna pikeun nyarita. Kaayaanana lumangsung nepi ka hukum Minggu anu geus caket datangna, anu dilambangkeun ku karuksakan Yerusalem.
As with John, Ezekiel is commanded to take the book that was in the descending angel’s hand in Revelation ten, and also told to eat the book of lamentation, mourning and woe.
Sakumaha halna ka Yohanes, Yehezkiel diparentahkeun pikeun nyandak kitab anu aya dina panangan malaikat anu turun dina Wahyu sapuluh, sarta ogé diparentahkeun pikeun ngadahar kitab ratapan, dukacita, jeung cilaka.
But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Ezekiel 2:8–10.
Tapi maneh, anak manusa, déngékeun naon anu ku Kami diucapkeun ka maneh; ulah maneh jadi barontak saperti eta kulawarga anu barontak: bukakeun sungut maneh, sarta dahar naon anu ku Kami dipasihkeun ka maneh. Jeung waktu kuring neuteup, tingali, aya hiji leungeun diulurkeun ka kuring; jeung, nya éta, aya gulungan kitab di jerona; Jeung anjeunna ngabentangkeun éta di hareupeun kuring; sarta éta ditulisan di jero jeung di luar: sarta di jerona ditulisan pangaduan, jeung perkabungan, jeung cilaka. Ezekiel 2:8–10.
The message is represented as a threefold message, thus typifying the message of the three angels of Revelation fourteen. It is therefore the sealing message of the third angel that seals those within Jerusalem who are lamenting and mourning the sin of the church and the land as represented in chapter nine of Ezekiel and chapter seven of Revelation.
Talata ieu dipintonkeun minangka hiji talata tilu rangkep, ku kituna ngalambangkeun talata tina tilu malaikat dina Wahyu opat welas. Ku sabab eta, ieu téh talata panyegelan ti malaikat katilu anu nyégel jalma-jalma di jero Yerusalem anu keur ngaduh jeung ngarandegkeun dosa gareja jeung nagara, sakumaha dipidangkeun dina pasal salapan Yeheskel jeung pasal tujuh Wahyu.
And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer’s inkhorn by his side; And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. Ezekiel 9:3, 4.
Jeung kamulyaan Allah Israil geus angkat ti luhur kerub, tempat Mantenna aya, ka ambang imah. Tuluy Mantenna nyaur ka eta lalaki anu make pakean linen, anu dina gigirna aya wadah mangsi panulis; sarta PANGERAN ngandika ka manehna, “Ngaliwatlah ka tengah kota, ka tengah Yerusalem, sarta pasanglah hiji tanda dina tarang jalma-jalma anu ngeluh jeung anu ceurik ku sabab sagala kakajian anu dipigawe di tengahna.” Yehezkiel 9:3, 4.
Those who receive the seal are mourning for the sins of the church and the sins of the land, and Ezekiel’s testimony is woven upon the history of Jerusalem and Egypt, symbols of the church and the world.
Jalma-jalma anu narima éta meterai keur ngilu prihatin ku dosa-dosa garéja jeung dosa-dosa nagri, sarta kasaksian Yehezkiel kanyulam dina sajarah Yerusalem jeung Mesir, lambang garéja jeung dunya.
“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world. …
“Ragi kasalehan can sagemblengna tacan leungit kakawasaanana. Dina waktu nalika bahaya jeung kaayaan tunduhna gareja panggedéna, rombongan leutik anu nangtung dina caang bakal ngahuleng jeung ngarintih ku lantaran kalakuan-kalakuan keji anu dipigawé di eta nagri. Tapi utamana deui, doa maranéhna bakal naék pikeun kapentingan gareja sabab para anggotana keur ngalakonan nurutkeun cara dunya. …”
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 209, 210.
“Parentahna nyaeta: ‘Geura ngaliwatan tengah kota, ngaliwatan tengah Yerusalem, sarta pasang hiji tanda dina tarang jalma-jalma anu ngahuleng jeung anu ceurik ku sabab sagala kakageulisan anu dipigawe di tengahna.’ Maranéhanana anu ngahuleng jeung ceurik ieu geus ngedalkeun kecap-kecap kahirupan; maranéhanana geus mere pangwawadian, naséhat, jeung pangdu’a. Sababaraha jalma anu geus ngahinakeun Allah tobat sarta ngahinakeun haténa di payuneun Mantenna. Tapi kamulyaan PANGERAN geus undur ti Israil; sanajan loba anu masih kénéh neraskeun rupa-rupa tatacara agama, kakawasaan jeung ayana-Na geus taya.” Testimonies, jilid 5, 209, 210.
In the context of the book of lamentations, mourning and woe typifying the three angels of Revelation fourteen, the lamentations and mourning are the first and second angels, and the third is the message of woe, a symbol of the east wind that is held in check by the four restraining angels of Revelation seven.
Dina kontéks kitab Ratapan, tangisan jeung sungkawa anu ngalambangkeun tilu malaikat dina Wahyu opat welas, ratapan jeung tangisan téh nyaéta malaikat kahiji jeung kadua, sedengkeun anu katilu nyaéta amanat cilaka, hiji lambang tina angin wetan anu ditahan ku opat malaikat panahan dina Wahyu tujuh.
Egypt
Mesir
In the book of Ezekiel, there are thirteen dates referenced. The first of the Egypt set of dates is Ezekiel 29:1, and it represented 587 BC.
Dina kitab Yézékiel, aya tilu welas titimangsa anu disebutkeun. Nu kahiji tina runtuyan titimangsa ngeunaan Mesir aya dina Yézékiel 29:1, sarta éta ngawakilan taun 587 SM.
In the tenth year, in the tenth month, in the twelfth day of the month, the word of the Lord came unto me, saying, Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:1–3.
Dina taun kasapuluh, dina bulan kasapuluh, dina poé ka dua welas dina éta bulan, sumping firman PANGERAN ka kuring, saur-Na, “Eh anak manusa, hadapkeun beungeut maneh ngalawan Firaun raja Mesir, sarta nubuatkeun ngalawan anjeunna, jeung ngalawan sakuliah Mesir: Ucapkeun, sarta sebutkeun, Kieu timbalan Gusti ALLAH; Tingali, Kami ngalawan ka maneh, eh Firaun raja Mesir, éta naga gedé anu ngagolér di tengah walungan-walunganana, anu geus ngucap, ‘Walungan kuring téh kagungan kuring sorangan, jeung ku kuring dijieun pikeun diri kuring sorangan.’” Yehezkiel 29:1–3.
587 BC is the year of the siege, which began one and a half years before the destruction of Jerusalem. At that time Ezekiel proclaims that God would overthrow Egypt, and that the overthrow would demonstrate to God’s people their foolishness for trusting in the dragon of Egypt. By the end of the chapter a pronouncement is made that Egypt would be given to Babylon, thus identifying when the ten kings give their seventh kingdom of Bible prophecy to modern Babylon—the eighth kingdom that is of the seven. That prophecy was fulfilled ‘seventeen’ years later in 571 BC as set forth at the end of the chapter. Chapter 29 therefore contains the first and the last reference of dating associated with Egypt.
587 SM nyaéta taun pangepungan, anu dimimitian satengah taun saacan karuksakan Yerusalem. Dina mangsa éta Yehezkiel ngumumkeun yén Allah bakal ngagulingkeun Mesir, sarta yén panggulingan éta bakal némbongkeun ka umat Allah kabodohan maranéhna lantaran ngandel ka naga Mesir. Dina ahir éta pasal diucapkeun hiji putusan yén Mesir bakal dipasrahkeun ka Babul, ku kituna nandaan iraha sapuluh raja masrahkeun karajaan katujuh maranéhna tina nubuat Alkitab ka Babul modéren—karajaan kadalapan anu asalna tina tujuh éta. Nubuat éta kacumponan ‘tujuh welas’ taun ti harita, dina 571 SM, sakumaha ditepikeun dina ahir éta pasal. Ku kituna, Pasal 29 ngandung rujukan pananggalan anu kahiji jeung anu panungtung anu patali jeung Mesir.
And it came to pass in the seven and twentieth year, in the first month, in the first day of the month, the word of the Lord came unto me, saying, Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it: Therefore thus saith the Lord God; Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army. I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord God. In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:17–21.
Sarta kajadian dina taun ka dua puluh tujuh, dina bulan kahiji, dina poe kahiji bulan eta, firman PANGERAN sumping ka kuring, nimbalan, “Eh anak manusa, Nebukadreshar, raja Babul, geus ngagerakkeun baladna ngalakonan pagawean anu beurat pisan ngalawan Tirus; unggal sirah jadi botak, jeung unggal taktak jadi lecet; tapi manehna teu meunang upah, kitu deui baladna, tina Tirus, pikeun pagawean anu geus dipigawe ku maranehna ngalawan eta: Ku sabab eta, kieu timbalan Gusti ALLAH; Tenjo, Kami rek masrahkeun tanah Mesir ka Nebukadreshar, raja Babul; sarta manehna bakal mawa jauh rahayatna anu loba, sarta mawa rampasanana, sarta mawa jarahanana; sarta eta bakal jadi upah pikeun baladna. Kami geus maparin tanah Mesir ka manehna pikeun hasil pagaweanana anu ku eta manehna geus ngawula ngalawan eta, sabab maranehna geus digawe pikeun Kami, timbalan Gusti ALLAH. Dina poe eta Kami bakal ngajadikeun tanduk kulawarga Israil mimiti mekar, sarta Kami bakal maparin ka maneh lawangna sungut di tengah maranehna; sarta maranehna bakal nyaho yen Kami teh PANGERAN.” Yehezkiel 29:17–21.
The twentieth year in the first month in the first day of verse seventeen represents the last date of the thirteen dates in Ezekiel, and it is the only date that falls after October 22, 573 BC. It represents when the king of the north in Daniel eleven verses forty-two and forty-three is given Egypt, as well as the point when the ten kings give their seventh kingdom to the eighth kingdom that is of the seven. It is fulfilled when the “horn of the house of Israel” buds forth. In Isaiah Israel buds in the day of the east wind.
Taun ka-duapuluh dina bulan kahiji dina poé kahiji dina ayat tujuh welas ngalambangkeun tanggal panungtung tina tilu belas tanggal dina Yehezkiel, sarta éta hiji-hijina tanggal anu tumiba sanggeus 22 Oktober 573 SM. Éta ngalambangkeun waktu raja kalér dina Daniel 11:42–43 dipaparinkeun Mesir, kitu deui titik nalika sapuluh raja mikeun karajaanana nu katujuh ka karajaan nu kadalapan anu asalna tina nu tujuh. Ieu kacumponan nalika “tanduk kulawarga Israél” mimiti mekar. Dina Yesaya, Israél mekar dina poé angin ti wetan.
He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Isaiah 27:8.
Anjeunna bakal nyababkeun jalma-jalma anu asalna ti Yakub ngakar; Israél bakal mekar jeung bertunas, sarta ngeusian beungeut dunya ku buah. Yesaya 27:8.
When Ezekiel 29:17 is fulfilled, and the dragon of Egypt is given to the papal beast at the soon-coming Sunday law the latter rain will be poured out without measure upon Israel. That rain began on 9/11 as a sprinkling as typified by Christ breathing upon His disciples after He descended to earth after He had ascended to His Father following His resurrection.
Nalika Yéhézkiel 29:17 kagenepan, sarta naga Mesir dipasrahkeun ka sato galak kapausan dina hukum Minggu anu moal lila deui datang, hujan panungtung bakal dicurahkeun tanpa ukuran ka Israél. Hujan éta mimiti dina 9/11 minangka cipratan leutik, sakumaha dilambangkeun ku Kristus nalika Anjeunna ngembus ka murid-murid-Na sanggeus Anjeunna turun ka bumi sanggeus Anjeunna naék ka Rama-Na saatos kabangkitan-Na.
“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.
“Kalakuan Kristus dina niupkeun Roh Suci ka murid-murid-Na, sarta dina maparin karapihan-Na ka maranéhna, ibarat sababaraha tetes saméméh hujan anu loba pisan anu bakal dipaparinkeun dina poé Pentakosta.” Spirit of Prophecy, jilid 3, 243.
Ezekiel’s prediction of the fall of Egypt was proclaimed in 587 BC, the year of the siege, and ‘seventeen’ years later the prediction was fulfilled. It is fulfilled in the period represented by the number ‘seventeen,’ thus representing the hidden history of verse forty of Daniel eleven. It is to be fulfilled during the sealing time of the one hundred and forty-four thousand which is portrayed in chapter nine of Ezekiel. In the sealing time the latter rain is poured out, first as a sprinkling at 9/11 and then a full outpouring at the Sunday law. It is fulfilled according to Isaiah in the “day of the east wind,” and Islam is the east wind, and Islam is the third “woe.” The message Ezekiel was to eat was a threefold message, of which the third part was the message of woe.
Ramalan Yehezkiel ngeunaan ragragna Mesir diproklamasikeun dina taun 587 SM, taun pangepungan, sarta ‘tujuh belas’ taun ti harita ramalan éta kacumponan. Ieu kacumponan dina mangsa anu dilambangkeun ku angka ‘tujuh belas,’ ku kituna ngalambangkeun sajarah anu disumputkeun tina ayat opat puluh Daniel sabelas. Ieu kudu kacumponan salila mangsa pamaséan saratus opat puluh opat rébu anu digambarkeun dina pasal salapan Yehezkiel. Dina mangsa pamaséan, hujan panungtungan dicurahkeun, mimiti minangka cipratan dina 9/11 tuluy jadi curahan lengkep dina hukum Minggu. Ieu kacumponan nurutkeun Yesaya dina “poé angin ti wétan,” sarta Islam téh angin ti wétan, jeung Islam téh “cilaka” anu katilu. Amanat anu kudu didahar ku Yehezkiel téh hiji amanat tilu rangkep, anu bagian katiluna mangrupa amanat cilaka.
Ezekiel’s thirteen dated messages were set forth in connection with Jerusalem, Egypt and Tyre. They were all addressing rebellion as represented by the number "thirteen."
Tilu welas amanat Yéheskiel nu dicatet tanggalna dipidangkeun patalina jeung Yerusalem, Mesir, jeung Tirus. Kabéh éta nyanghareupan pangreuwas, sakumaha dilambangkeun ku angka “tilu welas.”
We will continue to consider the dating of Ezekiel in the next article.
Urang baris neraskeun ngulik pananggalan kitab Yehezkiel dina artikel salajengna.