The book of Joel confronts the leadership of the Laodicean Seventh-day Adventist church with the testimony of its escalating rebellion over four generations. Those four generations are also illustrated in Ezekiel chapter eight, where the twenty-five men of that fourth-generation bow to the sun. In 1901, 13 years after the rebellion of 1888, the Adventist church organized a committee to lead the church.
Kitab Yoél nyanghareupan kapamingpinan gareja Advent Poé Katujuh Laodikea ku kasaksian ngeunaan paningkatan paburencayna salila opat generasi. Opat generasi éta ogé digambarkeun dina Ezekiel pasal dalapan, di mana dua puluh lima urang lalaki tina generasi kaopat éta sujud ka panonpoé. Dina taun 1901, tilu welas taun sanggeus paburencay taun 1888, gareja Advent ngadegkeun hiji komite pikeun mingpin gareja.
The initial General Conference’s Executive Committee was established during the major reorganization at the 1901 General Conference Session, and it consisted of 25 members. This was a significant expansion from the pre-1901 committee, which had only 13 members. The members have increased through the years, but Jesus always identifies the end with the beginning. The beginning was 25 members, with one as the leader, paralleling a course in the sanctuary, which consisted of 24 priests and one high priest.
Komite Eksekutif Konperénsi Umum anu mimiti diadegkeun dina mangsa réorganisasi gedé dina Sidang Konperénsi Umum taun 1901, sarta éta diwangun ku 25 anggota. Ieu mangrupa pamekaran anu penting dibandingkeun jeung komite saméméh taun 1901, anu ngan boga 13 anggota. Jumlah anggotana geus nambahan sapanjang taun-taun, tapi Yesus salawasna ngaidéntifikasi ahir jeung awal. Dina awalna aya 25 anggota, kalayan saurang jadi pamingpin, sajajar jeung hiji golongan dina Bait Suci, anu diwangun ku 24 imam jeung saurang imam agung.
Judas and the Sanhedrin are two symbols of rebellion in the time of Christ. The Sanhedrin represents the Laodicean Seventh-day Adventist church. The Sanhedrin’s participation in the crucifixion of Christ, typifies the role of Adventism in the Sunday law crisis. The Sanhedrin—the supreme Jewish council in Jerusalem, composed of chief priests, elders, and scribes, presided over by High Priest Caiaphas—played a central role in the events leading to Jesus’ death.
Yudas jeung Sanhedrin mangrupakeun dua lambang pambrontakan dina mangsa Kristus. Sanhedrin ngagambarkeun garéja Masehi Advent Poé Katujuh Laodikea. Keterlibatan Sanhedrin dina panyaliban Kristus ngalambangkeun peran Adventisme dina krisis hukum Minggu. Sanhedrin—déwan Yahudi pangluhurna di Yerusalem, anu diwangun ku imam-imam kapala, para kokolot, jeung ahli-ahli Kitab Suci, sarta dipingpin ku Imam Agung Kayapas—maénkeun peran sentral dina kajadian-kajadian anu ngantunkeun kana pupusna Isa.
After Jesus’ arrest in Gethsemane (orchestrated with Judas’ betrayal), he was brought before the Sanhedrin at night in Caiaphas’ house. They sought testimony to condemn him, producing witnesses who accused him of blasphemy and insurrection.
Sanggeus Yesus ditangkep di Getsemani (anu diatur ku panghianatan Yudas), anjeunna dibawa peuting-peuting ka hareupeun Sanhedrin di imah Kayapas. Maranéhna néangan kasaksian pikeun ngahukum anjeunna, ku ngadatangkeun para saksi anu nuduh anjeunna ku pitenah ka Allah jeung makar.
When Caiaphas directly asked Jesus if he was the Messiah (or Son of God), Jesus’ affirmative response, “You have said so” led the high priest to declare, “Blasphemy!” The council condemned Him as deserving death. Lacking authority under Roman rule to execute capital sentences, they handed Jesus over to Pontius Pilate, the Roman governor, accusing him of sedition to secure a Roman execution. The actual crucifixion was carried out by Roman soldiers under Pilate’s order, but only after Pilate yielded to pressure from the chief priests and a crowd (who demanded Jesus’ death and the release of Barabbas).
Waktu Kayapas langsung nanya ka Yesus naha Anjeunna teh Al Masih (atawa Putra Allah), jawaban enya ti Yesus, “Anjeun geus ngucap kitu,” ngabalukarkeun imam agung ngumumkeun, “Hujat!” Majelis teh ngahukum Anjeunna minangka pantes meunang pati. Ku sabab maranehna teu boga kawenangan dina kakawasaan Romawi pikeun ngalaksanakeun hukuman pati, maranehna nyerahkeun Yesus ka Pontius Pilatus, gubernur Romawi, bari nuduh Anjeunna ngalakukeun makar sangkan meunang palaksanaan hukuman pati ti Romawi. Penyaliban anu sabenerna dilaksanakeun ku soldadu Romawi dina parentah Pilatus, tapi kakara sanggeus Pilatus nyerah kana tekenan ti para imam kapala jeung ti sakumpulan jalma rea (anu nungtut pupusna Yesus jeung dibébaskeunana Barabas).
“When Christ was upon this earth, the world preferred Barabbas. And today the world and the churches are making the same choice. The scenes of the betrayal, the rejection, and the crucifixion of Christ have been re-enacted, and will again be re-enacted on an immense scale. People will be filled with the attributes of the enemy, and with them his delusions will have great power. Just to that degree that light is refused will there be misconception and misunderstanding. Those who reject Christ and choose Barabbas work under a ruinous deception. Misrepresentation and false witness will grow to open rebellion. The eye being evil, the whole body will be full of darkness. Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie. They are ensnared and taken, and by their every action they cry, Release unto us Barabbas, but crucify Christ.
“Waktu Kristus aya di ieu bumi, dunya milih Barabas. Jeung kiwari dunya katut garéja-garéja keur nyieun pilihan anu sarua. Adegan panghianatan, panolakan, jeung panyaliban Kristus geus dipagelarkeun deui, sarta bakal dipagelarkeun deui dina skala anu kacida gedéna. Jalma-jalma bakal pinuh ku sipat-sipat musuh, sarta ku maranéhna tipu daya-na bakal miboga kakawasaan anu gede pisan. Sajauh cahaya ditolak, sajauh éta kénéh bakal aya salah paham jeung salah ngarti. Jalma-jalma anu nampik Kristus jeung milih Barabas digawé dina kaayaan katipu anu mawa kana karuksakan. Panyasatan jeung kasaksian palsu bakal tumuwuh jadi pambrontakan anu kabuka. Lamun panon jahat, sakujur awak bakal pinuh ku poék. Jalma-jalma anu maparin kanyaahna ka pamingpin naon baé salian ti Kristus bakal manggihan dirina aya dina kakawasaan, raga, jiwa, jeung roh, ku hiji kasasab anu kacida matak kataji, nepi ka dina pangaruhna jiwa-jiwa malik ti ngadéngékeun bebeneran pikeun percaya kana bohong. Maranéhna kajiret jeung katewak, sarta ku unggal lampahna maranéhna ngajerit, Leupaskeun ka kami Barabas, tapi salibkeun Kristus.
“Even now this decision is being made. The scenes enacted at the cross are being re-enacted. In the churches that have departed from truth and righteousness it is being revealed what human nature can do and will do when the love of God is not an abiding principle in the soul. We need not be surprised at anything that may take place now. We need not marvel at any developments of horror. Those who trample under their unholy feet the law of God have the same spirit as had the men who insulted and betrayed Jesus. Without any compunction of conscience, they will do the deeds of their father, the devil. They will ask the question that came from the traitorous lips of Judas, What will you give me if I betray unto you Jesus the Christ? Even now Christ is being betrayed in the person of his saints.” Review and Herald, January 30, 1900.
“Malah ayeuna ieu putusan keur dijieun. Kajadian-kajadian anu lumangsung di salib téh keur diulangan deui. Di garéja-garéja anu geus nyimpang tina bebeneran jeung kabeneran, keur diungkabkeun naon anu bisa dipigawé ku sifat manusa jeung naon anu bakal dipigawé ku éta sifat, lamun kanyaah Allah lain jadi prinsip anu tetep cicing dina jiwa. Urang teu kudu heran ku naon baé anu ayeuna bisa kajadian. Urang teu kudu kagét ku sagala pamekaran anu matak ngeri. Maranéhna anu nginjeum handapeun suku maranéhna anu najis kana hukum Allah boga roh anu sarua jeung roh anu dipiboga ku jalma-jalma anu ngahina jeung ngahianat ka Yesus. Tanpa rasa sesal dina hate nurani, maranéhna bakal ngalakonan padamelan bapa maranéhna, nyaéta Iblis. Maranéhna bakal nanya patalékan anu kaluar tina biwir Yudas anu khianat, Naon anu rek ku maranéh dipasihkeun ka kuring lamun kuring ngahianatkeun Yesus Kristus ka maranéh? Malah ayeuna Kristus keur dihianat dina diri jalma-jalma suci-Na.” Review and Herald, January 30, 1900.
If the passage truly means what it says, then those who were being identified as “choosing Barabbas,” will be unable to understand what the passage teaches. Those people are the people in 2 Thessalonians who receive strong delusion, because they loved not the truth. She says of those who choose Barabbas, “Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie.” Those who are choosing Barabbas, are under the control of Satan before the waymark of the cross and Sunday law. In that condition they cannot possibly understand what the passage teaches. They will therefore suggest that, “the conditions when Sister White penned these words were for that peculiar history, not now.” Perhaps they would say, “She is speaking about Christianity in a generic way, and this does not apply directly to Seventh-day Adventists.” Poppycock.
Lamun éta petikan saéstuna ngandung harti sakumaha anu diucapkeunana, mangka jalma-jalma anu keur diidéntifikasi minangka “milih Barabbas” moal mampuh ngartos naon anu diajarkeun ku éta petikan. Jalma-jalma éta nyaéta jalma-jalma dina 2 Tesalonika anu narima kasasab anu kuat, ku sabab maranéhna henteu nyaah kana bebeneran. Ngeunaan jalma-jalma anu milih Barabbas, manéhna nyebutkeun, “Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie.” Jalma-jalma anu milih Barabbas aya dina kadali Iblis saméméh patokan jalan ngeunaan salib jeung hukum Minggu. Dina kaayaan kitu maranéhna mustahil bisa ngartos naon anu diajarkeun ku éta petikan. Ku sabab éta maranéhna bakal nyarankeun yén, “kaayaan nalika Sister White nyerat kecap-kecap ieu téh pikeun sajarah anu husus éta waé, lain pikeun ayeuna.” Panginten maranéhna bakal nyebut, “Manéhna keur nyarioskeun ngeunaan Kakristenan sacara umum, sarta ieu henteu lumaku sacara langsung ka Adventist Poé Katujuh.” Omong kosong.
Of course, the circumstances of the history when Sister White wrote those words were actually a commentary on her personal history, but just as with John in the Revelation, when a prophet is told to write, he is told to write “the things which thou hast seen, and the things which are, and the things which shall be hereafter.” When a prophet records the things that are, he is simultaneously recording the things that will be.
Tangtu, kaayaan sajarah dina mangsa Sister White nyerat kecap-kecap éta saéstuna mangrupa hiji pedaran ngeunaan sajarah pribadina, tapi sarua jeung kaayaan Yohanes dina Wahyu, nalika saurang nabi diparéntah pikeun nulis, anjeunna diparéntah nulis “hal-hal anu geus ku maneh tingali, jeung hal-hal anu aya, jeung hal-hal anu bakal kajadian saterusna.” Nalika saurang nabi nyatet hal-hal anu aya, dina waktu anu sarua anjeunna keur nyatet hal-hal anu bakal aya.
The leadership of Adventism is represented by Ezekiel’s 25 men, who are also prophetically aligned with the 250 men who stood with Korah, Dathan and Abiram. Just as significantly the rebels of 1888 and the Minneapolis General Conference were identified by Sister White as repeating the rebellion of Korah, Dathan and Abiram. Sister White directly teaches that when the angel of Revelation eighteen descends and lightens the earth with his glory, the latter rain begins.
Kapamingpinan Adventisme diwakilan ku dua puluh lima urang lalaki dina Yehezkiel, anu ogé sacara profétis saluyu jeung dua ratus lima puluh urang lalaki anu nangtung babarengan jeung Korah, Dathan, jeung Abiram. Sarua pentingna, para pambarontak taun 1888 jeung Konperénsi Umum Minneapolis diidéntifikasi ku Sister White minangka ngulang deui pemberontakan Korah, Dathan, jeung Abiram. Sister White sacara langsung ngajarkeun yén nalika malaikat dina Wahyu dalapan welas turun sarta nyaangan bumi ku kamulyaan-na, hujan panungtungan mimiti turun.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Hujan ahir téh bakal turun ka umat Allah. Hiji malaikat anu kawasa bakal turun ti sawarga, sarta sakuliah bumi bakal dipaparin cahaya ku kamulyaanana.” Review and Herald, 21 April 1891.
Sister White directly teaches that the angel of Revelation eighteen descended at the 1888 General Conference with the messages of A. T. Jones and E. J. Waggoner. When she was at the Conference she was so overwhelmed with the rebellion that she decided to pack up her things and leave, but an angel told her that she must stay and record the history, for it was a repetition of the rebellion of Korah. Why did the angel want it recorded, if it wasn’t for a testimony in the latter days? If it is a testimony for the latter days, what else could it mean; other than the Laodicean Seventh-day Adventist church will walk in the footsteps of the Sanhedrin during the Sunday law crisis, and particularly the history that leads up to it.
Sadérék White sacara langsung ngajarkeun yén malaikat dina Wahyu dalapan welas turun dina Konperénsi Umum taun 1888 ngaliwatan amanat-amanat A. T. Jones jeung E. J. Waggoner. Nalika anjeunna aya dina éta Konperénsi, anjeunna kacida kakeueum ku pambrontakan nepi ka mutuskeun pikeun ngabuntel barang-barangna sarta indit, tapi hiji malaikat nyarios ka anjeunna yén anjeunna kudu cicing sarta nyatet éta sajarah, sabab éta mangrupa pengulangan tina pambrontakan Korah. Ku naon éta malaikat hoyong éta dirékam, lamun lain pikeun hiji kasaksian dina poé-poé panungtung? Lamun éta téh hiji kasaksian pikeun poé-poé panungtung, naon deui hartina; lian ti yén garéja Advent Poé Katujuh Laodikia bakal nuturkeun tapak-lacak Sanhedrin salila krisis hukum Minggu, sarta hususna sajarah anu ngantarkeun ka dinya.
The message of Jones and Waggoner was represented as the “message of justification by faith, in verity,” the “Laodicean message,” the “message of Christ’s righteousness” and the “third angel’s message.” The rebels resisted the message, and also rejected the guidance of the Spirit of Prophecy and the chosen messengers of the meeting. Sister White also teaches that when the great buildings of New York City are brought down, by a touch of God’s power, then Revelation 18:1–3, will be fulfilled. Since 9/11 the leadership of the Laodicean Seventh-day Adventist church has been repeating the rebellion of Korah, the rebellion of the 25 ancient men, the rebellion of the leadership in 1888 and the rebellion of the Sanhedrin at the time leading up to the cross. Those 25 men, are a symbol representing a counterfeit Levitical priesthood.
Pesen Jones jeung Waggoner diwakilan minangka “pesen pembenaran ku iman, sajatina,” “pesen Laodikea,” “pesen kabeneran Kristus” jeung “pesen malaikat katilu.” Para pangréngkak ngalawan éta pesen, sarta ogé nolak pituduh ti Roh Nubuat jeung para utusan anu dipilih dina éta pasamoan. Sister White ogé ngajar yén nalika gedong-gedong jangkung Kota New York diruntuhkeun ku hiji sentuhan kakawasaan Allah, mangka Wahyu 18:1–3 bakal kasampurnakeun. Ti saprak 9/11 kapamingpinan garéja Masehi Advent Poé Katujuh Laodikea geus ngulang deui pangréngkakan Korah, pangréngkakan 25 lalaki baheula, pangréngkakan kapamingpinan dina taun 1888, jeung pangréngkakan Mahkamah Agama Yahudi dina mangsa nu ngadeukeutan kana salib. Éta 25 lalaki téh mangrupa lambang anu ngagambarkeun hiji imam Lewi palsu.
A Levite was to 25 years old when he began to serve.
Urang Lewi kudu geus yuswa 25 taun nalika mimiti ngalalayanan.
And the Lord spake unto Moses, saying, This is it that belongeth unto the Levites: from twenty and five years old and upward they shall go in to wait upon the service of the tabernacle of the congregation: And from the age of fifty years they shall cease waiting upon the service thereof, and shall serve no more: But shall minister with their brethren in the tabernacle of the congregation, to keep the charge, and shall do no service. Thus shalt thou do unto the Levites touching their charge. Numbers 8:23–26.
Jeung PANGERAN nimbalan ka Musa, saur-Na, “Ieu anu patali jeung urang Lewi: ti umur dua puluh lima taun ka luhur maranéhna kudu asup pikeun ngalakonan pangabdian dina palayanan Kemah Pasamoan; ari ti umur lima puluh taun maranéhna kudu eureun ngalakonan palayanan éta, sarta moal ngawula deui. Tapi maranéhna kudu ngalayanan babarengan jeung dulur-dulurna di jero Kemah Pasamoan, pikeun ngajaga tugas anu dipercayakeun ka maranéhna, sarta maranéhna moal ngalakonan palayanan. Kitu maneh kudu ngalakukeun ka urang Lewi ngeunaan tugas maranéhna.” Bilangan 8:23–26.
A Levite begins his service at age twenty-five and serves for twenty-five years, until he is fifty. The Messenger of the Covenant in Malachi three, is purging and also cleansing the Levites at the Sunday law, as He did on October 22, 1844.
Hiji urang Lewi mimiti palayananana dina yuswa dua puluh lima taun sarta ngalayanan salila dua puluh lima taun, nepi ka ngahontal yuswa lima puluh taun. Utusan Perjangjian dina Malaki tilu nuju ngamurnikeun jeung ogé nyucikeun urang Lewi dina mangsa hukum Minggu, sakumaha Anjeunna parantos migawe dina 22 Oktober 1844.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.
Tenjo, Kami bade ngutus utusan Kami, sarta manéhna baris nyiapkeun jalan di hareupeun Kami; jeung Gusti, anu ku maranéh ditéang, baris dadakan sumping ka Bait-Na, nya éta utusan tina perjangjian, anu ku maranéh dipikaresep: tenjo, manéhna baris sumping, saur PANGERAN semesta alam.
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 3:1–4.
Tapi saha anu sanggup tahan dina poe sumping-Na? Jeung saha anu bakal tetep nangtung waktu Anjeunna nembongan? Sabab Anjeunna téh kawas seuneu pameuleum pikeun nyucikeun, jeung kawas sabun tukang ngabodaskeun lawon. Jeung Anjeunna bakal calik minangka anu nyucikeun jeung ngamurnikeun pérak; jeung Anjeunna bakal nyucikeun putra-putra Lewi, sarta ngamurnikeun maranéhna kawas emas jeung pérak, supaya maranéhna ngaturkeun ka PANGERAN pangbakti dina kabeneran. Mangka pangbakti Yuda jeung Yerusalem bakal kamanis di payuneun PANGERAN, saperti dina mangsa baheula, jeung saperti dina taun-taun anu kapungkur. Malachi 3:1–4.
The number “25” as a symbol, represents not only a faithful Levite, but a counterfeit Levite. “25” as a symbol is therefore identifying the separation of two classes of worshippers, whether they be wise and foolish virgins, sheep and goats, wheat and tares. The number twenty-five is a symbol of not only a Levite, but just as importantly it is a symbol of the separation (purging) of the Levites. That separation is at the Sunday law, and it is a primary subject of God’s prophetic Word. It is fitting that Matthew chapter twenty-five, is simply a continuation of Jesus’ prophecy of the end of the world in Matthew twenty-four.
Angka “25” minangka hiji lambang, ngawakilan lain waé hiji urang Lewi anu satia, tapi ogé hiji urang Lewi palsu. Ku sabab kitu, “25” minangka lambang nandakeun pamisahan dua golongan panyembah, boh maranéhna téh para parawan wijaksana jeung nu bodo, domba jeung embe, gandum jeung jukut goréng. Angka dua puluh lima lain waé lambang hiji urang Lewi, tapi sarua pentingna ogé mangrupa lambang pamisahan (pangberesan) urang-orang Lewi. Pamisahan éta lumangsung dina hukum Minggu, sarta éta mangrupa poko perkara utama dina Firman nubuat Allah. Mémang pantes lamun Mateus pasal dua puluh lima téh saukur mangrupa tuluyan tina nubuat Isa ngeunaan ahir dunya dina Mateus dua puluh opat.
And Jesus went out, and departed from the temple: and his disciples came to him for to shew him the buildings of the temple. And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down. Matthew 24:1, 2.
Tuluy Yesus angkat, lalu ninggalke Bait Allah; murid-murid-Na marani Anjeunna pikeun mintonkeun ka Anjeunna gedong-gedong Bait Allah. Ku Yesus saur ka maranéhna, “Naha maranéh teu ningali sakabéh ieu? Satemenna Kami nyebutkeun ka maranéh, di dieu moal aya hiji batu ogé nu bakal ditinggalkeun tumpang dina batu séjén, anu moal diruntuhkeun.” Mateus 24:1, 2.
When Jesus departed the temple, He never returned again. In the final verses of chapter twenty-three, Jesus had pronounced judgment upon the Sanhedrin, and the judgment is expressed as “eight,” woes, thus counterfeiting the eight souls upon the ark, the eighth day of circumcision, the eighth day of resurrection, the eight generations of Abraham 430 years and on. The counterfeit number “eight,” aligns with the counterfeit Levite.
Nalika Yesus angkat ninggalkeun Bait Allah, Anjeunna henteu kungsi mulang deui. Dina ayat-ayat panungtung pasal dua puluh tilu, Yesus parantos ngucapkeun panghukuman kana Sanhedrin, sarta éta panghukuman dinyatakeun minangka “dalapan” cilaka, ku kituna ngajieun tandingan palsu kana dalapan jiwa dina bahtera, poe kadalapan tina sunatan, poe kadalapan tina kabangkitan, dalapan turunan Abraham 430 taun jeung satuluyna. Angka “dalapan” anu palsu éta saluyu jeung urang Lewi palsu.
Verily I say unto you, All these things shall come upon this generation.
Saéstuna Kami nyarita ka maranéh, sakabéh ieu perkara bakal tumiba ka ieu turunan.
O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate.
Eh Yerusalem, Yerusalem, maneh anu maéhan para nabi jeung ngalung batu ka maranéh nu diutus ka maneh, sabaraha remenna Kami hayang ngumpulkeun anak-anak maneh babarengan, sakumaha hayam bikang ngumpulkeun anak-anakna handapeun jangjangna, tapi maranéh teu kersa! Tenjo, imah maranéh ditinggalkeun ka maranéh dina kaayaan suwung.
For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord. Matthew 23:36–39.
Sabab Kami nyarios ka aranjeun, ti ayeuna aranjeun moal ningali Kami deui, nepi ka aranjeun nyebut, Murbeng berkah anjeunna anu sumping dina nami Gusti. Mateus 23:36–39.
Matthew chapter twenty-two concludes with an illustration of the binding of the wicked into bundles, and concludes with the final interaction between Christ and the quibbling Jews. Then in chapter 24 He leaves the temple for the last time, ceasing His labors for ancient Israel. The chapter ends where it began, with the pronouncement that their house was left unto them empty, and what He called His Father’s house when He first cleansed the temple was now the empty Jewish house.
Mateus pasal dua puluh dua dipungkas ku hiji gambaran ngeunaan dipakétna jalma-jalma jahat kana beungkeutan-beungkeutan, sarta dipungkas ku interaksi panungtungan antara Kristus jeung urang Yahudi anu sok ngabantah. Tuluy dina pasal 24 Anjeunna ninggalkeun Bait Allah pikeun panungtungan kalina, ngeureunkeun pagawean-Na pikeun Israil kuna. Pasal éta réngsé di tempat éta dimimitian, ku pangucapan yén imah maranéhna ditinggalkeun ka maranéhna dina kaayaan kosong, sarta anu ku Anjeunna disebut imah Rama-Na nalika Anjeunna mimiti nyucikeun Bait Allah, ayeuna geus jadi imah Yahudi anu kosong.
In chapter 24, Jesus is going to answer questions about the temple, and its approaching destruction. The destruction was to take place in that very generation, which was a generation of vipers. He left that temple never to return, so the predictions he sets forth are addressing spiritual not literal Israel. When Christ leaves the temple which is the Laodicean Seventh-day Adventist church as He did with ancient Israel; simultaneously, the human temple of the one hundred and forty-four thousand will be joined to the Divine temple for eternity. When Jesus left the temple of ancient Israel, He divorced His former covenant people for eternity.
Dina pasal 24, Yesus rek ngajawab patalékan-patalékan ngeunaan Bait Allah jeung karuksakanana anu geus ngadeukeutan. Karuksakan éta kudu kajadian dina éta pisan generasi, nyaéta hiji generasi oray berbisa. Anjeunna ninggalkeun éta Bait Allah kalayan moal balik deui salamina, ku kituna ramalan-ramalan anu dipidangkeun ku Anjeunna téh nuju ka Israil rohani, lain Israil literal. Nalika Kristus ninggalkeun bait anu nyaéta garéja Advent Poé Katujuh Laodikea sakumaha Anjeunna ngalakukeun ka Israil baheula, dina waktu anu sarua bait manusa tina saratus opat puluh opat rébu bakal dihijikeun jeung Bait Ilahi pikeun salalanggengna. Nalika Yesus ninggalkeun bait Israil baheula, Anjeunna megatkeun talak umat perjangjian-Na anu baheula pikeun salalanggengna.
Chapter eleven through to chapter twenty-two of Matthew is the omega to the line of chapter eleven to twenty-two in the book of Genesis. When the line begins in Genesis eleven, it also marks the beginning of Babel and Babel’s covenant of death, which reaches its omega fulfillment in Revelation chapter seventeen, verse eleven, the verse that is the dead center of the verses that make up chapter eleven through twenty-two. The middle of chapters eleven to twenty-two in Genesis, Matthew and Revelation each emphasize the ensign or its counterfeit ensign. In Genesis it was circumcision, in Matthew it was Peter and the Rock which Christ would build his church upon, and in Revelation it was the counterfeit beast that was and is and shall ascend, who is the eight, that is of the seven, and who is then married to the dragon.
Bab sabelas nepi ka bab dua puluh dua dina Mateus téh mangrupa omega tina garis bab sabelas nepi ka dua puluh dua dina kitab Kajadian. Nalika garis éta dimimitian dina Kajadian bab sabelas, éta ogé nandaan awal Babul jeung perjangjian maotna Babul, anu ngahontal kasampurnaan omega-na dina Wahyu pasal tujuh belas ayat sabelas, nyaéta ayat anu jadi puseur pangtengahna tina ayat-ayat anu ngawangun bab sabelas nepi ka dua puluh dua. Bagian tengah bab-bab sabelas nepi ka dua puluh dua dina Kajadian, Mateus, jeung Wahyu, masing-masing nekenkeun panji, atawa panji tandinganana anu palsu. Dina Kajadian éta téh sunat, dina Mateus éta Petrus jeung Batu Karang anu ku Kristus bakal dipaké ngadegkeun garéja-Na, sarta dina Wahyu éta téh sato galak palsu anu kantos aya, anu aya, jeung anu bakal naék, anu nyaéta nu ka dalapan, anu asalna tina nu tujuh, sarta anu saterusna dikawinkeun jeung naga.
Eleven and twenty-two are symbols that identify the combination of Divinity with humanity, which is the very issue represented by Christ writing His law upon our hearts and minds. 11 and 22 are symbols of the covenant of the one hundred and forty-four thousand. In Matthew, chapter twenty-three the false priesthood received eight woes, at the same point in time, the true priesthood is anointed. The priests were consecrated for seven days, and on the eighth day they began to serve.
Sabelas jeung dua puluh dua téh lambang anu nandakeun ngahijina Kaallahan jeung kamanusaan, anu saéstuna mangrupa perkara anu dilambangkeun ku Kristus nalika nulis hukum-Na dina hate jeung pikiran urang. 11 jeung 22 téh lambang tina perjangjian saratus opat puluh opat rébu. Dina Injil Mateus, pasal dua puluh tilu, imam-imam palsu nampa dalapan cilaka; dina titik waktu anu sarua, imam-imam sajati diurapan. Para imam dikuduskeun salila tujuh poé, sarta dina poé ka dalapan maranéhna mimiti ngawula.
It is not an accident that the seven days of consecration of the priests that led to their service beginning on the eighth day begins in Numbers chapter eight and verse one, for “81” is a symbol of the priests.
Lain hiji kabeneran yén tujuh poé pangbakti para imam anu ngantarkeun kana dimimitianana palayanan maranéhna dina poé ka dalapan dimimitian dina Bilangan pasal dalapan ayat hiji, sabab “81” téh lambang para imam.
And the Lord spake unto Moses, saying, Take Aaron and his sons with him, and the garments, and the anointing oil, and a bullock for the sin offering, and two rams, and a basket of unleavened bread; And gather thou all the congregation together unto the door of the tabernacle of the congregation. And Moses did as the Lord commanded him; and the assembly was gathered together unto the door of the tabernacle of the congregation. And Moses said unto the congregation, This is the thing which the Lord commanded to be done. …
Jeung PANGERAN ngandika ka Musa, saur-Na, “Bawa Harun jeung anak-anakna babarengan jeung manéhna, kitu deui papakéan-papakéan éta, jeung minyak pangurapan, jeung hiji sapi jalu pikeun kurban panebus dosa, jeung dua domba jalu, jeung hiji karanjang roti anu teu diragian; sarta kumpulkeun sakabéh jamaah ka lawang Kemah Pasamoan.” Jeung Musa ngalakukeun sakumaha anu diparéntahkeun ku PANGERAN ka manéhna; tuluy jamaah éta dikumpulkeun ka lawang Kemah Pasamoan. Jeung Musa nyarios ka jamaah, “Ieu hal anu diparéntahkeun ku PANGERAN supaya dipigawé.” …
And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. As he hath done this day, so the Lord hath commanded to do, to make an atonement for you. Therefore shall ye abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the Lord, that ye die not: for so I am commanded. So Aaron and his sons did all things which the Lord commanded by the hand of Moses. And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel; And he said unto Aaron, Take thee a young calf for a sin offering, and a ram for a burnt offering, without blemish, and offer them before the Lord. … And Moses said, This is the thing which the Lord commanded that ye should do: and the glory of the Lord shall appear unto you. … And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces. Leviticus 8:1–5, 33–36; 9:1, 2, 6, 22–24.
Sarta maraneh moal kaluar ti lawang Kemah Pasamoan salila tujuh poe, nepi ka poe-poe pentahbisan maraneh réngsé; sabab salila tujuh poe Anjeunna bakal mentahbiskeun maraneh. Sakumaha anu geus dipigawé dina poe ieu, kitu PANGERAN geus maréntahkeun supaya dipigawé, pikeun ngayakeun panebusan pikeun maraneh. Ku sabab éta maraneh kudu tetep cicing di lawang Kemah Pasamoan beurang jeung peuting salila tujuh poe, sarta ngajaga parentah PANGERAN, sangkan maraneh ulah paéh; sabab kitu parentah anu dipasihkeun ka kuring. Ku kituna Harun jeung anak-anakna ngalakonan sagala hal anu diparéntahkeun ku PANGERAN ku jalan Musa. Saterusna kajadian dina poe anu ka dalapan, Musa nyaur Harun jeung anak-anakna, kitu deui para kokolot Israil; Tuluy manéhna ngandika ka Harun, “Cokot keur maneh anak sapi jalu ngora pikeun kurban panghapus dosa, jeung hiji domba jalu pikeun kurban beuleuman, anu taya cacadna, tuluy persembahkeun éta ka payuneun PANGERAN. … Jeung Musa ngandika, “Ieu hal anu diparéntahkeun ku PANGERAN supaya maraneh lakukeun; sarta kamulyaan PANGERAN bakal nembongan ka maraneh.” … Tuluy Harun ngangkat leungeunna ka arah rahayat, sarta ngaberkahan maranéhna, tuluy turun sanggeus ngahaturkeun kurban panghapus dosa, kurban beuleuman, jeung kurban karapihan. Musa jeung Harun tuluy asup ka jero Kemah Pasamoan, sarta kaluar deui, tuluy ngaberkahan rahayat; sarta kamulyaan PANGERAN nembongan ka sakumna rahayat. Tuluy aya seuneu kaluar ti payuneun PANGERAN, sarta ngahakan kurban beuleuman jeung gajih anu aya dina altar; nalika sakumna rahayat ningali éta, maranéhna surak, tuluy sujud nyanghareup kana taneuh. Imamat 8:1–5, 33–36; 9:1, 2, 6, 22–24.
Chapter twenty-three is identifying the counterfeit Levites who are revealed at the time the genuine Levites are sealed. Chapter twenty-two of Matthew concludes with no man ever asking Jesus any more questions, then chapter twenty-three he sets forth the eight woes, identifying the Sanhedrin’s probation was closed, and that the executive judgment was then to begin. In chapter twenty-four, He identifies the temple as the Jews house. It is important to see the sequence in the chapters.
Bab dua puluh tilu ngenalkeun urang Lewi palsu anu kabuka dina mangsa urang Lewi sajati diségel. Mateus pasal dua puluh dua dipungkas ku euweuh deui saurang ogé anu nanyakeun naon-naon ka Yesus, tuluy dina pasal dua puluh tilu Anjeunna ngedalkeun dalapan cilaka, nétélakeun yén mangsa pangadilan pikeun Sanhedrin geus ditutup, sarta yén pangadilan eksekutif harita baris dimimitian. Dina pasal dua puluh opat, Anjeunna nétélakeun Bait Allah minangka imah urang Yahudi. Penting pikeun niténan runtuyan dina éta pasal-pasal.
Chapters eleven to twenty-two of Matthew, is identifying the finishing of the sealing of the one hundred and forty-four thousand in the context of God’s covenant with a chosen people. Palmoni’s symbolism of the alpha chapter eleven, and His symbolism of the omega chapter twenty-two, add to the story within the chapters.
Bab 11 nepi ka 22 tina Mateus, nandakeun panyampurnaan pamasangan meterai kana saratus opat puluh opat rébu dina kontéks perjangjian Allah jeung hiji umat pilihan. Simbolisme Palmoni ngeunaan alfa dina bab 11, jeung simbolisme-Na ngeunaan omega dina bab 22, nambahan kana carita anu aya dina éta bab-bab.
Chapter twenty-three is the atonement, the combining of the Divine with the human as represented by the number twenty-three. But the chapter is telling of the executive judgment of the tares, the counterfeit priesthood, the counterfeit Levites. Every priest was a Levite, but not every Levite was a priest. Within the descendants of Levi, only the bloodline of Aaron, qualified for priesthood. The Bible identifies that the Levites would begin to serve at age twenty-five, but the sons of Kohath would serve at age 30.
Bab dua puluh tilu téh panebusan, nya éta ngahijina Nu Ilahi jeung nu manusa sakumaha dilambangkeun ku angka dua puluh tilu. Ari éta bab nyaritakeun ngeunaan pangadilan eksekutif kana jukut rungkun, imamat palsu, jeung urang Lewi palsu. Unggal imam téh urang Lewi, tapi henteu unggal urang Lewi téh imam. Dina turunan Lewi, ngan galur getih Harun wungkul anu pantes pikeun kaimaman. Alkitab netelakeun yén urang Lewi mimiti ngalalayanan dina yuswa dua puluh lima taun, ari putra-putra Kohat ngalalayanan dina yuswa tilu puluh taun.
And the Lord spake unto Moses and unto Aaron, saying, Take the sum of the sons of Kohath from among the sons of Levi, after their families, by the house of their fathers, From thirty years old and upward even until fifty years old, all that enter into the host, to do the work in the tabernacle of the congregation. Numbers 4:1–3.
Jeung PANGERAN nimbalan ka Musa jeung ka Harun, saur-Na, “Itunglah jumlah turunan Kohat ti antara turunan Lewi, nurutkeun kaom-kaom maranéhna, nurutkeun kulawarga ramana, ti nu umurna tilu puluh taun ka luhur nepi ka lima puluh taun, sakabéh anu asup kana pasukan, pikeun ngalaksanakeun pagawean di Kemah Pasamoan.” Bilangan 4:1–3.
The number “30” represents the priests that were in the bloodline of Kohath, who was the son of Levi, and Kohath’s son was Amram, who was the father of Aaron. Levi means “attached or joined to God.” Kohath means “assembled around His presence.” Amram means “exalted people,” and Aaron means “light bearer or exalted mediator.” Together, they trace a movement from the Red Sea to Sinai, thus typifying the covenant between God and the one hundred and forty-four thousand, who are the human temple that joins with the divine temple, when Christ stretches forth His hand a second time to gather His remnant people into His sanctuary, where He then lifts them up and exalts them as they are illuminated with the Heavenly High Priest, as He illuminated Shadrach, Meshach and Abednego.
Angka “30” ngalambangkeun para imam anu aya dina garis katurunan Kohat, anu putra Lewi, sarta putra Kohat nyaéta Amram, anu jadi bapa Harun. Lewi hartina “napel atawa ngahiji ka Allah.” Kohat hartina “karumpul ngurilingan payuneun-Na.” Amram hartina “umat anu diangkat luhur,” sedengkeun Harun hartina “nu mawa cahaya atawa pangantara anu diangkat luhur.” Sacara babarengan, maranéhna ngaguratkeun hiji gerak ti Laut Beureum ka Sinai, ku kituna ngalambangkeun perjangjian antara Allah jeung saratus opat puluh opat rébu, anu mangrupakeun bait manusa anu ngahiji jeung bait ilahi, nalika Kristus ngulurkeun panangan-Na pikeun kadua kalina pikeun ngumpulkeun umat sesa-Na kana tempat suci-Na, tempat Anjeunna tuluy ngangkat maranéhna sarta ngamulyakeun maranéhna nalika maranéhna disinari ku Imam Agung Sawarga, sakumaha Anjeunna nyinaran Sadrakh, Mesakh, jeung Abednego.
The number “30” represents a period for preparation for the priests and 25, as the age of the Levites, is to be applied to 30, line upon line, for every priest was a Levite, but not every Levite was a priest. Thirty represents the period of preparation which began in 1989, at the time of the end, and it ends at the Sunday law in the United States. The number twenty-five as a symbol of Levites, is also the symbol of separation between two classes, and in relation to the priests it identifies a separation. Twenty-five marks the separation of the Levites and counterfeit Levites at the Sunday law, and in the context of the genuine priests and the genuine Levites it also creates a distinction, howbeit, not a negative separation, as with the counterfeit Levites.
Bilangan “30” ngagambarkeun hiji mangsa pikeun persiapan para imam, sarta 25, minangka umur urang Lewi, kudu dilarapkeun kana 30, baris demi baris, sabab unggal imam téh urang Lewi, tapi henteu unggal urang Lewi téh imam. Tilupuluh ngagambarkeun mangsa persiapan anu dimimitian dina taun 1989, dina waktu ahir, sarta éta réngsé dina hukum Minggu di Amérika Sarikat. Bilangan dua puluh lima, minangka lambang urang Lewi, ogé mangrupa lambang pamisahan antara dua golongan, sarta dina patalina jeung para imam éta nandaan hiji pamisahan. Dua puluh lima nandaan pamisahan antara urang Lewi jeung urang Lewi palsu dina hukum Minggu, sarta dina kontéks imam-imam sajati jeung urang Lewi sajati éta ogé nyiptakeun hiji bédana, sanajan kitu lain pamisahan anu négatif, saperti dina hal urang Lewi palsu.
Kohath was one of the three main branches of the Levites (along with Gershon and Merari). The priestly line came specifically through Kohath’s descendant Aaron. Aaron is the fourth-generational descendant of Levi, and the priestly privilege was restricted to his male descendants within this Kohathite branch. The Kohathites as a whole (all descendants of Kohath) had the honor of carrying the most sacred items, but only Aaron’s line could actually perform the priestly functions at the altar and in the sanctuary. Aaron represents the same fourth generation as Joel’s “old men,” or the “ancient men” in Ezekiel chapter eight, who bow to the sun.
Kohat téh salah sahiji tina tilu cabang utama urang Lewi (sarengan jeung Gersyon jeung Merari). Garis katurunan imam asalna sacara husus ngaliwatan Harun, turunan Kohat. Harun téh turunan generasi kaopat ti Lewi, sarta hak istiméwa kaimaman diwatesanan pikeun turunan lalaki anjeunna dina cabang urang Kohat ieu. Urang Kohat sacara gemblengna (sakumna turunan Kohat) miboga kahormatan pikeun mawa barang-barang anu pangsuci-pangucina, tapi ngan garis Harun anu sabenerna meunang ngalaksanakeun pancén-pancén kaimaman di altar jeung di tempat suci. Harun ngagambarkeun generasi kaopat anu sarua jeung “jalma-jalma kolot” dina Yoel, atawa “jalma-jalma kolot” dina Yehezkiel pasal dalapan, anu sujud ka panonpoé.
The system of 24 rotating courses (divisions) for the priests (and similarly for non-priestly Levites in supporting roles like musicians and gatekeepers) was established by King David. David organized the descendants of Aaron into 24 courses (divisions) to serve in rotation (1 Chronicles 24:1–19). David, with help from priests Zadok (from Eleazar’s line) and Ahimelech (from Ithamar’s line), divided them into 24 groups (16 from Eleazar’s larger family, 8 from Ithamar’s). Lots were cast to determine the order of service.
Sistim 24 golongan nu silih-ganti (divisi) pikeun para imam (sareng kitu deui pikeun urang Lewi nu lain imam dina pancén pangrojong saperti pamaén musik jeung pangjaga gapura) ditetepkeun ku Raja Daud. Daud ngatur turunan Harun kana 24 golongan (divisi) pikeun ngaladénan sacara giliran (1 Babad 24:1–19). Daud, kalayan bantosan para imam Sadok (ti garis Eleasar) jeung Ahimelek (ti garis Itamar), ngabagi maranéhna kana 24 kelompok (16 tina kulawarga Eleasar nu leuwih gedé, 8 tina kulawarga Itamar). Undian dialungkeun pikeun nangtukeun runtuyan palayanan.
Each course served for one week (from Sabbath to Sabbath), twice a year, plus all courses served together during the major festivals (Passover, Pentecost, Tabernacles). David similarly organized non-priestly Levites into 24 courses for music, gatekeeping, etc. (1 Chronicles 23–26). This system was implemented under Solomon (2 Chronicles 8:14) and continued through the Second Temple period. Zechariah, father of John the Baptist, was in the course of Abijah—Luke 1:5; 1 Chronicles 24:10. The order of the 24 courses of priests was selected by lot, and Zechariah was in the course of Abijah, who out of the twenty-four courses, represented the “eighth” course. Zechariah means “God remembers,” and his father’s name Abijah means “God is my father.”
Saban golongan ngalaksanakeun palayanan salila saminggu (ti Sabat nepi ka Sabat), dua kali sataun, ditambah sakabéh golongan ngalayanan babarengan dina mangsa pésta-pésta gedé (Paska, Pentakosta, Tabernakel). Daud ogé nyusun urang Lewi anu lain imam kana 24 golongan pikeun musik, ngajaga panto, jeung sajabana. (1 Tawarikh 23–26). Ieu sistim dilaksanakeun dina mangsa Suleman (2 Tawarikh 8:14) sarta diteruskeun sapanjang mangsa Bait Allah Kadua. Zakaria, bapa Yohanes Pembaptis, kaasup kana golongan Abia—Lukas 1:5; 1 Tawarikh 24:10. Runtuyan 24 golongan imam dipilih ku undi, sarta Zakaria aya dina golongan Abia, anu tina dua puluh opat golongan, ngawakilan golongan anu “kadalapan.” Zakaria hartina “Allah émut,” jeung ngaran bapana, Abia, hartina “Allah téh Rama abdi.”
The heavenly Father remembered His promise to raise up a messenger who would prepare the way for the Messiah. But Zechariah also aligns with the Sunday law, for it is there that the Sabbath, the day men were to always remember—becomes the final test. Zechariah represents a priest, of the course of Abijah, which is the “eighth” course. Zechariah disbelieves the message of the angel and is made dumb, until the birth of his son John. When John is born Zechariah enters into the discussion about the name of John, and he then speaks. The prophetic speaking of the latter days is when the United States speaks as a dragon.
Rama sawarga émut kana jangji-Na pikeun ngadegkeun saurang utusan anu bakal nyiapkeun jalan pikeun Al Masih. Tapi Zakaria ogé saluyu jeung hukum poé Minggu, sabab di dinya Sabat, poé anu sakuduna salawasna diinget ku manusa, jadi ujian panungtungan. Zakaria ngalambangkeun saurang imam, tina golongan Abia, nyaéta golongan anu “ka dalapan.” Zakaria teu percaya kana pesen malaikat éta sarta dijadikeun bisu nepi ka kalahiran putrana, Yohanes. Nalika Yohanes lahir, Zakaria asup kana sawala ngeunaan ngaran Yohanes, tuluy anjeunna nyarita. Nyaritana sacara nubuat ngeunaan poé-poé panungtungan nyaéta nalika Amérika Sarikat nyarita saperti naga.
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.
Sarta kajadian, dina poe ka dalapan maranéhna datang pikeun nyunatan budak éta; tuluy maranéhna nyebut manéhna Zakaria, nurutkeun ngaran bapana. Tapi indungna ngawaler sarta ngadawuh, “Henteu kitu; anjeunna kudu dingaranan Yohanes.” Jeung maranéhna ngadawuh ka dirina, “Teu aya saurang gé tina baraya anjeun anu dingaranan ku ngaran éta.” Tuluy maranéhna méré isarat ka bapana, kumaha kahayangna budak éta dingaranan. Mangka anjeunna nyuhunkeun papan tulis, sarta nulis kieu, “Ngaranna Yohanes.” Jeung maranéhna sadayana héran. Jeung harita kénéh sungutna kabuka, létahna dileupaskeun, tuluy anjeunna nyarita sarta muji Allah. Lukas 1:59–64.
John the Baptist is of the eighth course of Abijah, as was his father. At John’s circumcision, on the eighth day his name is changed. John the Baptist represents those who are priests, of the fourth generation, who are in a covenant relation with God, who changes their name (from Laodicea unto Philadelphia), seals them with the sign of the covenant, when the United States speaks as a dragon.
Yahya Pembaptis téh kaasup kana golongan ka dalapan ti Abiya, sakumaha ogé ramana. Dina waktu sunatan Yahya, dina poé ka dalapan ngaranna dirobah. Yahya Pembaptis ngalambangkeun jalma-jalma anu imam, ti generasi kaopat, anu aya dina hubungan perjangjian jeung Allah, anu ngarobah ngaran maranéhna (ti Laodikia ka Filadelfia), ngégél maranéhna ku tanda perjangjian, nalika Amérika Sarikat nyarita saperti naga.
We are the temple of God. The prophetic lines which address the temple are speaking to men and women as individuals, and also corporately, for God’s church is also a temple. And of course there is a heavenly temple, and it is Christ who builds the temple of the Lord. It is He who lays the foundation and places the capstone upon the temple. In terms of the number “25” being a symbol, 25 represents the Levites, who are purged (separated) from counterfeit Levites in Malachi chapter three, and who are also purified in the same passage. In Ezekiel chapter 40 to 48 a symbolic temple is described with great detail. The water of life comes out of that temple and fills the earth.
Urang téh Bait Allah. Garis-garis nubuat anu nyanghareupan ka bait keur nyarita ka lalaki jeung awéwé minangka pribadi-pribadi, sarta ogé sacara babarengan, sabab gareja Allah ogé mangrupakeun bait. Tangtu aya ogé bait sawarga, sarta Kristus anu ngadegkeun bait PANGERAN. Mantenna anu neundeun pondasi jeung nempatkeun batu puncak kana bait éta. Dina harti bilangan “25” minangka hiji lambang, 25 ngalambangkeun urang Lewi, anu dipurga (dipisahkeun) tina urang Lewi palsu dina pasal katilu Kitab Malakhi, sarta anu ogé disucikeun dina petikan anu sarua. Dina Yehezkiel pasal 40 nepi ka 48, aya hiji bait simbolis anu dijelaskeun kalawan kacida rinci. Cai kahirupan kaluar tina bait éta sarta ngeusian bumi.
“Wonderful is the work which God designs to accomplish through His servants, that His name may be glorified. God made Joseph a fountain of life to the Egyptian nation. Through Joseph the life of that whole people was preserved. Through Daniel God saved the life of all the wise men of Babylon. And these deliverances were as object lessons; they illustrated to the people the spiritual blessings offered them through connection with the God whom Joseph and Daniel worshiped. So through His people today God desires to bring blessings to the world. Every worker in whose heart Christ abides, everyone who will show forth His love to the world, is a worker together with God for the blessing of humanity. As he receives from the Saviour grace to impart to others, from his whole being flows forth the tide of spiritual life. Christ came as the Great Physician to heal the wounds that sin has made in the human family; and His Spirit, working through His servants, imparts to sin-sick, suffering human beings a mighty healing power that is efficacious for the body and the soul. ‘In that day,’ says the Scriptures, ‘there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness.’ Zechariah 13:1. The waters of this fountain contain medicinal properties that will heal both physical and spiritual infirmities.
“Endah pisan eta padamelan anu ku Allah dirancang pikeun dihontal ngalangkungan abdi-abdi-Na, supaya ngaran-Na dimulyakeun. Allah ngajadikeun Yusup hiji cinyusu kahirupan pikeun bangsa Mesir. Ku jalan Yusup kahirupan sakumna bangsa eta dilestarikeun. Jeung ngaliwatan Daniil Allah nyalametkeun nyawa sakabeh jalma wijaksana di Babul. Jeung ieu panyalametan-panyalametan teh jadi palajaran ku obyék; eta ngagambarkeun ka rahayat berkah rohani anu ditawarkeun ka maranehna ngaliwatan hubungan jeung Allah anu disembah ku Yusup jeung Daniil. Kitu deui ngaliwatan umat-Na ayeuna Allah miharep mawa berkah ka dunya. Saban pagawé anu dina haténa Kristus nyicingan, unggal jalma anu baris némbongkeun kanyaah-Na ka dunya, nyaeta pagawé babarengan jeung Allah pikeun berkah umat manusa. Sakumaha anjeunna narima ti Jurusalamet rahmat pikeun dipasrahkeun ka batur, tina sakabéh dirina ngalir caah kahirupan rohani. Kristus sumping minangka Tabib Agung pikeun nyageurkeun tatu-tatu anu ku dosa dijieun dina kulawarga manusa; jeung Roh-Na, anu damel ngaliwatan abdi-abdi-Na, maparin ka manusa anu gering ku dosa tur nalangsara hiji kakawasaan panyageur anu agung, anu mujarab pikeun raga jeung jiwa. ‘Dina poe eta,’ saur Kitab Suci, ‘bakal aya hiji cinyusu anu dibuka pikeun kulawarga Daud jeung pikeun pangeusi Yerusalem pikeun dosa jeung pikeun kacemaran.’ Zakaria 13:1. Cai-cai tina ieu cinyusu ngandung sipat ubar anu bakal nyageurkeun boh kalemahan jasmani boh kalemahan rohani.”
“From this fountain flows the mighty river seen in Ezekiel’s vision. ‘These waters issue out toward the east country, and go down into the desert, and go into the sea: which being brought forth into the sea, the waters shall be healed. And it shall come to pass, that everything that liveth, which moveth, whithersoever the rivers shall come, shall live…. And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine.’ Ezekiel 47:8–12.” Testimonies, volume 6, 227.
“Tina ieu sumber mancur ngalir walungan anu agung, anu katénjo dina tetingalian Yéhezkiél. ‘Cai ieu ngalir ka tanah beulah wétan, tuluy mudun ka tanah gurun, sarta asup ka laut; sanggeus dibawa ka laut, cai éta baris jadi cageur. Jeung bakal kajadian, yén sagala mahluk hirup anu gerak, ka mana baé walungan-walungan éta datang, bakal hirup…. Jeung di sisi walungan, dina tepi-na, di ieu sisi jeung di éta sisi, bakal tumuwuh sagala rupa tatangkalan pikeun dahareun, anu daunna moal layu, jeung buahna moal béak: éta baris ngahasilkeun buah anyar nurutkeun bulan-bulanna, sabab cai-na kaluar ti tempat suci: jeung buahna bakal jadi dahareun, sarta daunna pikeun ubar.’ Yéhezkiél 47:8–12.” Testimonies, jilid 6, 227.
Ezekiel’s temple is prophetic symbolism of the highest nature, and John was commanded in Revelation chapter eleven, to measure the temple, but to leave off the courtyard. When we do that very thing to Ezekiel’s temple, we find that the two most prominent numbers within the temple dimensions represent the priesthood. 50 cubits is the most prominent number, and it is repeated 11 times as the overall length of each gate complex (Ezekiel 40:15, 21, 25, 29, 33, 36, etc.). 50 is also used for certain wall and chamber lengths (42:7–8). It defines the full gate passageway from outer to inner threshold.
Bait Allah-na Ézékiel téh perlambang nubuat anu pangluhurna, jeung dina Wahyu pasal sabelas, Yohanes diparéntahkeun pikeun ngukur bait Allah, tapi pakaranganana ulah diasupkeun. Nalika urang ngalakukeun éta pisan kana bait Allah-na Ézékiel, urang manggihan yén dua angka anu pangnonjolna dina ukuran-ukuran bait éta ngawakilan kapangimaman. 50 hasta téh angka anu pangnonjolna, sarta diulang 11 kali minangka panjang sakabéh unggal kompleks lawang gerbang (Ézékiel 40:15, 21, 25, 29, 33, 36, jst.). Angka 50 ogé dipaké pikeun sawatara panjang témbok jeung kamar-kamar (42:7–8). Éta nangtukeun sakabéh jalur lawang gerbang ti bangbarung luar nepi ka bangbarung jero.
25 cubits is the clear second-most prominent. It is repeated 10 times as the breadth and width of the gate complexes (Ezekiel 40:13, 21, 25, 29, 30, 33, 36). Combined, 50 and 25 form the consistent 50 by 25 rectangular patterns for the six main gates. This 50 by 25 pairing dominates the architectural description of the gates leading into the inner areas. There is no other pair that repeats with such systematic frequency in the temple building itself.
25 hasta téh écés mangrupa ukuran kadua anu pangpinunjulna. Ieu diulang 10 kali minangka lega jeung rubakna kompleks-kompleks gapura (Yehezkiel 40:13, 21, 25, 29, 30, 33, 36). Lamun dihijikeun, 50 jeung 25 ngawangun pola persegi panjang 50 ku 25 anu ajeg pikeun genep gapura utama. Pasangan 50 ku 25 ieu ngadominasi katerangan arsitéktur ngeunaan gapura-gapura anu nungtun ka wewengkon jero. Teu aya pasangan ukuran séjén anu diulang kalayan frékuénsi anu sistematis saperti kitu dina wangunan Bait Allah éta sorangan.
Levites entered active service at 25 (Numbers 8:24: “from twenty and five years old and upward they shall go in to wait upon the service”). They served until 50 (Numbers 4:3, 39, 43; 8:25: “until fifty years old”). This gives exactly 25 years of active service (50 – 25 = 25).
Urang Lewi mimiti asup kana palayanan aktip dina umur 25 taun (Bilangan 8:24: “ti nu umurna dua puluh lima taun ka luhur maranéhna kudu asup pikeun ngalakonan palayanan”). Maranéhna ngawula nepi ka umur 50 taun (Bilangan 4:3, 39, 43; 8:25: “nepi ka umur lima puluh taun”). Ieu méré pas 25 taun palayanan aktip (50 – 25 = 25).
Thus, the 25-year span of Levitical service is directly reflected in the 25 by 50-cubit measurements that dominate the temple gates and structure—the very place where the Levites served. The primary dimensions of Ezekiel’s temple, that is the temple of the church triumphant and the one hundred and forty-four thousand are architecturally designed into the very temple where they were to serve; JUST as the forty-six chromosomes are built into the very temple where God’s people are to serve. Palmoni has placed His signature upon the individual human temple and the corporate body temple that is to be His bride.
Ku kituna, jangka waktu 25 taun palayanan Lewi kacermin langsung dina ukuran 25 ku 50 hasta anu ngadominasi gapura jeung wangunan Bait Allah—tempat pisan di mana urang Lewi ngalayanan. Ukuran-ukuran utama Bait Allah dina kitab Ezekiel, nya éta Bait Allah tina garéja anu jaya jeung saratus opat puluh opat rebu, sacara arsitéktural geus dirarancang kana Bait Allah éta sorangan, tempat maranéhna kudu ngalayanan; SAKUMAHA opat puluh genep kromosom diwangun kana Bait Allah éta sorangan, tempat umat Allah kudu ngalayanan. Palmoni parantos nempatkeun tandatangan-Na kana bait individu manusa jeung bait awak korporat anu bakal jadi pangantén-Na.
We will continue these lines in the next article.
Urang baris nuluykeun ieu pedaran dina artikel salajengna.
“Those who are in responsible positions are not to become converted to the self-indulgent, extravagant principles of the world, for they cannot afford it; and if they could, Christlike principles would not allow it. Manifold teaching needs to be given. ‘Whom shall He teach knowledge? and whom shall He make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.’ Thus the word of the Lord is patiently to be brought before the children and kept before them, by parents who believe the word of God. ‘For with stammering lips and another tongue will He speak to this people. To whom He said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.’ Why?—because they did not heed the word of the Lord that came unto them.
“Jalma-jalma anu aya dina kalungguhan anu pinuh ku tanggung jawab ulah nepi ka kabobodoan ku prinsip-prinsip dunya anu mikaresep kana manjakeun diri jeung kana kaméwahan, sabab maranéhna teu sanggup nanggungna; sarta sanajan maranéhna sanggup, prinsip-prinsip anu siga Kristus moal ngidinan éta. Pangajaran anu rupa-rupa perlu dipasihkeun. ‘Ka saha Mantenna bakal ngajar pangaweruh? jeung ka saha Mantenna bakal ngajadikeun ngartos kana ajaran? ka maranéhna anu geus dipisahkeun tina susu, sarta dicabut tina dada. Sabab parentah kudu parentah kana parentah, parentah kana parentah; garis kana garis, garis kana garis; di dieu saeutik, jeung di ditu saeutik.’ Ku kituna firman PANGERAN kudu kalayan sabar ditepikeun ka barudak sarta terus dijaga aya di hareupeun maranéhna, ku kolot anu percaya kana firman Allah. ‘Sabab ku biwir anu gagap jeung ku basa anu séjén Mantenna bakal nyarita ka ieu bangsa. Ka maranéhna Mantenna geus ngandika, Ieu téh pangreureuhan, anu ku éta maranéh bisa mere reureuh ka nu cape; jeung ieu téh panganyaran: tapi maranéhna henteu daék ngadéngé. Tapi firman PANGERAN jadi ka maranéhna parentah kana parentah, parentah kana parentah; garis kana garis, garis kana garis; di dieu saeutik, jeung di ditu saeutik; supaya maranéhna indit, tuluy tibeuleugeun ka tukang, sarta diremuk, jeung kajiret, sarta katangkep.’ Naha?—sabab maranéhna henteu ngagugu kana firman PANGERAN anu sumping ka maranéhna.”
“This means those who have not received instruction, but have cherished their own wisdom, and have chosen to work themselves according to their own ideas. The Lord gives these the test, that they shall either take their position to follow His counsel, or refuse and do according to their own ideas, and then the Lord will leave them to the sure result. In all our ways, in all our service to God, He speaks to us, ‘Give Me thine heart.’ It is the submissive, teachable spirit that God wants. That which gives to prayer its excellence is the fact that it is breathed from a loving, obedient heart.
“Ieu ngandung harti jalma-jalma anu can nampa pangajaran, tapi ngaraksa hikmahna sorangan, sarta geus milih pikeun ngagawekeun dirina nurutkeun kana pamanggihna sorangan. Pangeran masihan ka maranéhna ieu ujian, supaya maranéhna boh nyokot posisi pikeun nurut kana piwuruk-Na, boh nolak sarta ngalakukeun nurutkeun kana pamanggihna sorangan, tuluy Pangeran bakal ngantep maranéhna kana hasil anu pasti. Dina sagala jalan urang, dina sagala palayanan urang ka Allah, Anjeunna nyarita ka urang, ‘Pasrahkeun ka Kami haté maneh.’ Ruh anu tunduk, anu daék diajar, nya éta anu dipikahayang ku Allah. Anu méré kaunggulan ka doa nya éta kanyataan yén éta ngembus tina haté anu asih tur taat.
“God requires certain things of His people; if they say, I will not give up my heart to do this thing, the Lord lets them go on in their supposed wise judgment without heavenly wisdom, until this scripture [Isaiah 28:13] is fulfilled. You are not to say, I will follow the Lord’s guidance up to a certain point that is in harmony with my judgment, and then hold fast to your own ideas, refusing to be molded after the Lord’s similitude. Let the question be asked, Is this the will of the Lord? not, Is this the opinion or judgment of—–?” Testimonies to Ministers, 419.
“Gusti nungtut sawatara perkara ti umat-Na kudu laksanakeun; lamun maranéhna nyebut, Abdi moal masrahkeun hate abdi pikeun ngalakukeun ieu perkara, Gusti ngantep maranéhna nuluykeun dina pangadilan nu disangka wijaksana ku dirina sorangan tanpa hikmat sawarga, nepi ka ieu Kitab Suci [Yesaya 28:13] kacumponan. Aranjeun teu meunang nyebut, Abdi bakal nuturkeun pituduh Gusti nepi ka hiji titik nu sapagodos jeung pangadilan abdi, tuluy pageuh nahan pamadegan sorangan, bari nolak dibentuk nurutkeun kasarupaan Gusti. Muga ieu patalékan diajukeun, Naha ieu kersa Gusti? lain, Naha ieu pamadegan atawa pangadilan ti—–?” Testimonies to Ministers, 419.