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# The Hidden History of Verse Forty - Number Twenty-Five

Leloko le le Fitlhegileng la Temana ya Masome a Manè—Palo ya Masome a Mabedi le Botlhano

Ezekiel Number Six

Hezekiel Nomoro Six

Author

Jeff Pippenger

Published

August 11, 2026

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I have been drawing from a passage in Testimonies that provides various lines of truth in connection with the experience of Ezekiel, Isaiah and John within the sanctuary. John turned to see a voice behind him in Revelation chapter one.

Ndzi vile ndzi tshame ndzi xopaxopa eka ndzimana ya Timbhoni leyi nyikaka milawu yo hambana-hambana ya ntiyiso hi ku fambisana ni ntokoto wa Ezekiele, Esaya na Yohane endzeni ka vukwetsimelo. Yohane u hundzulukile ku ya vona rito leri a ri ri endzhaku ka yena eka Nhlavutelo ndzima ya vu-1.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks. Revelation 1:10–12.

> Aku berada dalam Roh pada hari Tuhan, dan aku mendengar di belakangku satu suara yang nyaring, seperti bunyi nafiri, yang berkata, Akulah Alfa dan Omega, yang pertama dan yang terakhir; dan, Apa yang engkau lihat, tuliskanlah dalam sebuah kitab, dan kirimkanlah itu kepada ketujuh jemaat yang ada di Asia; kepada Efesus, dan kepada Smirna, dan kepada Pergamus, dan kepada Tiatira, dan kepada Sardis, dan kepada Filadelfia, dan kepada Laodikia. Lalu aku berpaling untuk melihat suara yang berbicara dengan aku. Dan setelah aku berpaling, aku melihat tujuh kaki pelita emas. Wahyu 1:10–12.

From the isle of Patmos and then into the heavenly sanctuary, where John sees the vision of Christ that Sister White informs us of, is the same vision that Daniel saw in chapter ten of his book.

ꯄꯥꯠꯃꯣꯁꯀꯤ ꯂꯩꯁꯤꯂꯗꯒꯤ ꯍꯥꯟꯅ ꯁ꯭ꯚꯔꯒꯤ ꯃꯥꯄꯥꯟꯒꯤ ꯁꯪꯂꯣꯟꯗ ꯆꯠꯂꯒꯥ, ꯃꯗꯨꯗ ꯖꯣꯟꯅꯥ ꯀ꯭ꯔꯥꯏꯁꯇꯀꯤ ꯃꯤꯁꯛ ꯎꯠꯂꯤ; ꯃꯁꯤꯗꯨ ꯁꯤꯁꯇꯔ ꯍ꯭ꯋꯥꯏꯠꯅꯥ ꯑꯩꯈꯣꯏꯗ ꯈꯪꯍꯜꯂꯤꯕ ꯑꯗꯨ, ꯗꯥꯅꯤꯑꯦꯜꯅꯥ ꯃꯍꯥꯛꯀꯤ ꯂꯥꯏꯔꯤꯛꯀꯤ ꯃꯥꯔꯤꯂ ꯇꯔꯥ ꯁꯨꯕꯗ ꯎꯠꯈꯤꯕ ꯃꯤꯁꯛ ꯑꯗꯨ ꯑꯣꯏꯔꯦ꯫

> “‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all.... Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude’ (Daniel 10:2–6).

> “‘Ngemihla leyo mina Daniyeli ngangilila amaviki amathathu aphelele. Angidlanga sinkwa esimnandi, inyama newayini akufikanga emlonyeni wami, futhi angizigcobanga nhlobo.... Ngase ngiphakamisa amehlo ami, ngabuka, bheka, kwakukhona umuntu othile embethe ilineni, izinkalo zakhe ziboshwe ngegolide elicolekileyo lase-Ufaz. Nomzimba wakhe wawunjengeberili, nobuso bakhe bunjengokubonakala kombani, namehlo akhe enjengezibani zomlilo, nezingalo nezinyawo zakhe zifana ngethusi elicwengiwe, nezwi lamazwi akhe lalinjengezwi lesixuku’ (Daniyeli 10:2–6).”

> “This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. No less a personage than the Son of God appeared to Daniel. Our Lord comes with another heavenly messenger to teach Daniel what would take place in the latter days.” Sanctified Life, 49.

> “Gambaran ini sama dengan yang diberikan oleh Yohanes ketika Kristus dinyatakan kepadanya di Pulau Patmos. Tidak lain daripada Anak Allah sendiri telah menampakkan diri kepada Daniel. Tuhan kita datang bersama seorang utusan surgawi yang lain untuk mengajarkan kepada Daniel apa yang akan terjadi pada hari-hari terakhir.” Sanctified Life, 49.

The first nine verses identify how the Revelation of Jesus Christ is unsealed just before the close of human probation. The revelation was given by God to Jesus, who gave it to Gabriel, who gave it to John with a commission for John to send the message to the seven churches. Isaiah received his commission to do the same in chapter six, and Ezekiel received the same mandate in chapters two and three. John is a prisoner when he receives his commission, Ezekiel and Daniel are captives in Babylon and Isaiah is living in the history of the wicked king Ahaz of Judah.

Ayat sembilan yang pertama menunjukkan bagaimana Wahyu Yesus Kristus dibukakan tepat sebelum berakhirnya masa percobaan manusia. Wahyu itu diberikan oleh Allah kepada Yesus, yang memberikannya kepada Gabriel, yang memberikannya kepada Yohanes dengan suatu penugasan agar Yohanes mengirimkan pekabaran itu kepada ketujuh jemaat. Yesaya menerima penugasannya untuk melakukan hal yang sama dalam pasal enam, dan Yehezkiel menerima mandat yang sama dalam pasal dua dan tiga. Yohanes adalah seorang tahanan ketika ia menerima penugasannya, Yehezkiel dan Daniel adalah tawanan di Babel, dan Yesaya hidup dalam sejarah raja Yehuda yang fasik, yaitu Ahas.

> “There were wheels within wheels in an arrangement so complicated that at first sight they appeared to Ezekiel to be all in confusion. But when they moved, it was with beautiful exactness and in perfect harmony. Heavenly beings were impelling these wheels, and, above all, upon the glorious sapphire throne, was the Eternal One; while round about the throne was the encircling rainbow, emblem of grace and love. Overpowered by the terrible glory of the scene, Ezekiel fell upon his face, when a voice bade him arise and hear the word of the Lord. Then there was given him a message of warning for Israel.” Testimonies, 751.

> “๎มีล้อซ้อนอยู่ภายในล้อทั้งหลาย ในการจัดวางอันซับซ้อนยิ่ง จนเมื่อแรกเห็น เอเสเคียลเห็นประหนึ่งว่าทุกสิ่งกำลังสับสนอลหม่าน แต่เมื่อสิ่งเหล่านั้นเคลื่อนไป ก็เป็นไปด้วยความเที่ยงตรงอันงดงามและด้วยความประสานกลมกลืนอย่างสมบูรณ์ บรรดาสัตภาวะแห่งสวรรค์เป็นผู้ขับเคลื่อนล้อเหล่านี้ และเหนือสิ่งอื่นใดนั้น บนพระที่นั่งไพโรจน์ดุจไพลิน คือองค์ผู้ทรงสถิตนิรันดร์; และรอบพระที่นั่งนั้นมีรุ้งโอบล้อมอยู่ เป็นสัญลักษณ์แห่งพระคุณและความรัก เอเสเคียลซึ่งถูกครอบงำด้วยพระสิริอันน่าเกรงขามของภาพเหตุการณ์นั้น ก็ซบหน้าลงกับพื้น แล้วมีพระสุรเสียงตรัสสั่งให้ท่านลุกขึ้นและฟังพระวจนะของพระยาห์เวห์ จากนั้นจึงมีพระดำรัสแห่งคำเตือนสำหรับอิสราเอลมอบแก่ท่าน” Testimonies, 751.

> Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:8.

> Nengwa dimon aku no Kemuulu, ukuvuluka uti, Mbeni ndamu tumina, era mbeni indua kutuendela? Bwo ndiawuluku nti, Ndi pano; ntuma yame. Yesaya 6:8.

> “This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate...

> “Pono eno se filwe Hesekiele ka nako yeo monagano wa gagwe o bego o tletše ka go nagana pele dilo tše bohloko. O bone naga ya borakgolokhukhu ba gagwe e le lešope...”

> “In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. …

> “Ka mokgwa o swanago, ge Modimo a be a le kgauswi le go utollela Johane morategi histori ya kereke bakeng sa meloko e tlago, O ile a mo nea netefatšo ya kgahlego le tlhokomelo ya Mophološi go batho ba Gagwe ka go mo utollela ‘Yo mongwe yo a swanago le Morwa wa motho,’ a sepela gare ga dikantlele, tšeo di bego di swantšhetša dikereke tše šupa. …”

> “These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. …

> “Dithuto tše ke tša mohola wa rena. Re swanetše go tiiša tumelo ya rena go Modimo, gobane pele ga rena go na le nako yeo e tlago go leka meoya ya batho. …”

> “We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.

> “Kita berdiri di ambang peristiwa-peristiwa besar dan khidmat. Nubuatan sedang dengan cepat digenapi. Tuhan sudah di ambang pintu. Segera akan terbuka di hadapan kita suatu masa yang sangat menggugah perhatian bagi semua yang hidup. Pertikaian-pertikaian pada masa lampau akan dihidupkan kembali; pertikaian-pertikaian baru akan timbul. Adegan-adegan yang akan berlangsung di dunia kita ini bahkan belum pernah dibayangkan. Iblis sedang bekerja melalui alat-alat manusia. Mereka yang sedang berusaha mengubah Konstitusi dan memperoleh suatu undang-undang yang memaksakan pemeliharaan hari Minggu sedikit pun tidak menyadari apa yang akan menjadi akibatnya. Suatu krisis sudah tepat di hadapan kita.”

> “But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge. …

> “Namun para hamba Tuhan tidak boleh menaruh kepercayaan pada diri mereka sendiri dalam keadaan darurat yang besar ini. Dalam penglihatan-penglihatan yang diberikan kepada Yesaya, kepada Yehezkiel, dan kepada Yohanes, kita melihat betapa eratnya surga berhubungan dengan peristiwa-peristiwa yang terjadi di bumi dan betapa besarnya pemeliharaan Allah bagi mereka yang setia kepada-Nya. Dunia ini bukan tanpa seorang Penguasa. Rencana peristiwa-peristiwa yang akan datang berada di tangan Tuhan. Keagungan surga memegang dalam tanggungan-Nya sendiri nasib bangsa-bangsa, demikian juga perkara-perkara gereja-Nya. …”

> “In Ezekiel’s vision God had His hand beneath the wings of the cherubim. This is to teach His servants that it is divine power that gives them success. He will work with them if they will put away iniquity and become pure in heart and life.

> “Dalam penglihatan Yehezkiel, Allah memiliki tangan-Nya di bawah sayap-sayap kerubim. Ini untuk mengajarkan kepada hamba-hamba-Nya bahwa kuasa ilahi-lah yang memberikan kepada mereka keberhasilan. Ia akan bekerja bersama mereka jika mereka menyingkirkan kefasikan dan menjadi suci dalam hati dan kehidupan.

> “The bright light going among the living creatures with the swiftness of lightning represents the speed with which this work will finally go forward to completion. …

> “Lesedi le le phadimang le le tsamayang fa gare ga ditshedi tse di tshelang ka bonako jwa logadima le emela lebelo le tiro eno e tla feleletsang e tswelela ka lone go fitlha kwa phelelong. …”

> “Brethren, it is no time now for mourning and despair, no time to yield to doubt and unbelief. Christ is not now a Saviour in Joseph’s new tomb, closed with a great stone and sealed with the Roman seal; we have a risen Saviour. He is the King, the Lord of hosts; He sitteth between the cherubim; and amid the strife and tumult of nations He guards His people still. He who ruleth in the heavens is our Saviour. He measures every trial. He watches the furnace fire that must test every soul. When the strongholds of kings shall be overthrown, when the arrows of God’s wrath shall strike through the hearts of His enemies, His people will be safe in His hands.” Testimonies, volume 5, 752–754.

> “Бародарон, ҳоло вақти мотаму ноумедӣ нест, вақти таслим шудан ба шакку беимонӣ нест. Масеҳ ҳоло Наҷотдиҳандае нест, ки дар қабри нави Юсуф бошад, бо санги бузург баста ва бо муҳри румӣ мӯҳр задашуда; мо Наҷотдиҳандаи эҳёшуда дорем. Ӯ Подшоҳ аст, Худованди лашкарҳост; Ӯ байни каррубиён нишастааст; ва дар миёни низоъ ва ошӯби халқҳо Ӯ ҳанӯз ҳам қавми Худро муҳофизат мекунад. Ӯ, ки дар осмонҳо ҳукмронӣ мекунад, Наҷотдиҳандаи мост. Ӯ ҳар озмоишро андоза мекунад. Ӯ оташи кӯраеро, ки бояд ҳар ҷонро бисанҷад, назорат мекунад. Ҳангоме ки қалъаҳои подшоҳон фурӯ рехта хоҳанд шуд, ҳангоме ки тирҳои ғазаби Худо дилҳои душманони Ӯро хоҳад шикофта, қавми Ӯ дар дасти Ӯ дар амон хоҳанд буд.” Testimonies, volume 5, 752–754.

Four biblical witnesses attest to the fact that the message of the Revelation of Jesus Christ is given to those persons who are typified by these prophet’s experiences in the sanctuary. It is when we enter into the heavenly sanctuary that we are given the message which we have been ordained to proclaim. The “furnace fire” which tests “every soul” is the furnace of Malachi three.

Pā̀rọ̀ọ̀fátàn Bíbélì mẹ́rin jẹ́rìí sí òtítọ́ pé a fi ìhìnrere Ìfihàn Jésù Kristi fún àwọn ẹni wọ̀nyí tí a fi àwọn ìrírí wòlíì wọ̀nyí nínú ibi mímọ́ ṣàpẹẹrẹ wọn. Nígbà tí a bá wọ inú ibi mímọ́ ti ọ̀run, níbẹ̀ ni a ti ń fi ìhìnrere tí a ti yàn wá láti kéde fún wa. “Iná ileru” tí ń dán “ẹ̀mí gbogbo” wò ni ileru Málákì orí kẹta.

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–4.

> Apakah yang dapat bertahan pada hari kedatangan-Nya? Dan siapakah yang akan tetap berdiri apabila Ia menampakkan diri? Sebab Ia seperti api pemurni dan seperti sabun tukang penatu. Ia akan duduk sebagai pemurni dan pentahir perak; Ia akan mentahirkan bani Lewi dan memurnikan mereka seperti emas dan perak, supaya mereka mempersembahkan kepada TUHAN suatu persembahan dalam kebenaran. Maka persembahan Yehuda dan Yerusalem akan berkenan kepada TUHAN, seperti pada hari-hari dahulu kala dan seperti pada tahun-tahun yang lampau. Maleakhi 3:2–4.

The refiner knows that the silver has been in the furnace for the correct amount of time when the silver is so pure that it reflects the refiner’s face. This fact about how silver was anciently refined, aligns with the causative verb “marah” that Daniel saw in chapter ten. In these final days the Lord is leading His people into the sanctuary to test, purify and purge the candidates to be a part of the ensign of the one hundred and forty-four thousand. In this period of time, “He will work with” us, “if” we “will put away iniquity and become pure in heart and life.” Some as in Daniel ten flee from that experience, but those, symbolized by Daniel do see the great looking glass vision of the revelation of Jesus Christ will, as Isaiah illustrates have their lips touched with a coal from the altar and will be purified and prepared to give a message to both an apostate church, and then the world.

Mongoliin Дархан мөнгийг галд яг зохих хугацаагаар байлгасныг, мөнгө нь тийм цэвэр болж өөрийнх нь нүүрийг тусган харуулдаг болсон үед мэддэг. Эрт цагт мөнгийг хэрхэн цэвэршүүлдэг байсан энэ баримт нь Даниел арван бүлэгт харсан “marah” хэмээх үйлдүүлэх хэвийн үйл үгтэй нийцдэг. Эдгээр эцсийн өдрүүдэд Эзэн Өөрийн ард түмнийг ариун газарт удирдан оруулж, нэг зуун дөчин дөрвөн мянгын тугийн нэг хэсэг болох нэр дэвшигчдийг сорьж, цэвэршүүлж, ариусган зайлуулж байна. Энэ хугацаанд, хэрэв бид “ёс бусыг зайлуулж, зүрх ба амьдралдаа цэвэр болох” аваас, Тэр “бидэнтэй хамт ажиллах болно.” Зарим нь Даниел арванд гардаг шиг тэрхүү туршлагаас зугтдаг; харин Даниелаар бэлгэдэгдсэн хүмүүс Есүс Христийн илчлэлтийн агуу толь мэт үзэгдлийг үнэхээр хардаг бөгөөд Исаиагийн дүрсэлсэнчлэн тэдний уруул тахилын ширээнээс авсан нүүрсээр хүргэгдэж, тэрслэгч сүмд, дараа нь дэлхийд хүргэх мэдээг тунхаглахаар цэвэршүүлэгдэн бэлтгэгдэх болно.

The message is presented to those faithful souls in the sanctuary. Leviticus twenty-three when aligned with the Pentecostal season is designed to reflect the Ark of the covenant in the Most Holy Place. By faith the structure of the chapter’s messages identifies three waymarks within the sacred history that the furnace test is accomplished. Divinely profound—the prophetic structure of chapter twenty-three allows the student of prophecy to locate Ezekiel in verse one of chapter one.

Мэдээ нь ариун газарт буй тэрхүү итгэлтэй сүнснүүдэд толилуулагдсан байдаг. Левит хорин гурав нь Пентекостын үетэй уялдуулан үзэхэд, Хамгийн Ариун газарт буй Гэрээний авдрыг тусган харуулахаар зохион байгуулагдсан байдаг. Итгэлээр, тус бүлгийн мэдээнүүдийн бүтэц нь зуухны сорилт биелэн гүйцэтгэгддэг ариун түүхийн доторх гурван замын тэмдгийг тодорхойлдог. Тэнгэрлэгээр гүн утгатай—хорин гуравдугаар бүлгийн эш үзүүллэгийн бүтэц нь эш үзүүллэгийг судлагч хүнд Езекиелийг нэгдүгээр бүлгийн нэгдүгээр зүйлд байршуулах боломжийг олгодог.

> Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity. Ezekiel 1:1, 2.

> Mua lo ni a toba dupe ni odun kerindinlogbon, li osu kerin, li ojo karun-un osu na, bi emi ti wa larin awon igbekun leti odo Kebari, pe orun si sile, mo si ri iran Olorun. Li ojo karun-un osu na, eyini ni odun karun-un igbekun oba Jehoiakini. Esekiẹli 1:1, 2.

As a priest during the sealing time of the one hundred and forty-four thousand, Ezekiel is in the thirtieth year of the seventeenth Jubilee cycle, five years before the third of three sieges of Jerusalem by Nebuchadnezzar in 587 BC. The thirtieth year in the verse is thirty years after the greatest revival of Old Testament history, and it is in the fifth day of the fifth year, thus placing the number five upon Ezekiel's testimony. In the two opening verses we find thirty identified once and the number five mentioned three times. In the structure of Leviticus twenty-three aligned with the Pentecostal season the second test represented by thirty reaches to the feast of trumpets, the five days to the ascension of Christ, then five days to the day of atonement, then five days to the waymark representing both the former (Pentecost) and latter (Tabernacles) rain. The structure presents thirty, followed by three steps of five. Ezekiel is in the temple and the structure of Leviticus twenty-three is the Ark.

Sebagai seorang imam pada masa pemeteraian seratus empat puluh empat ribu, Yehezkiel berada pada tahun ketiga puluh dari kitaran Yobel yang ketujuh belas, lima tahun sebelum pengepungan yang ketiga daripada tiga pengepungan Yerusalem oleh Nebukadnezar pada tahun 587 SM. Tahun ketiga puluh dalam ayat itu ialah tiga puluh tahun sesudah kebangunan rohani yang terbesar dalam sejarah Perjanjian Lama, dan hal itu berlaku pada hari yang kelima dalam tahun yang kelima, sehingga bilangan lima diletakkan atas kesaksian Yehezkiel. Dalam dua ayat pembukaan itu kita mendapati bilangan tiga puluh dikenal pasti sekali dan bilangan lima disebut tiga kali. Dalam struktur Imamat dua puluh tiga yang disejajarkan dengan musim Pentakosta, ujian kedua yang dilambangkan oleh tiga puluh menjangkau sampai kepada Hari Raya Sangkakala, lima hari kepada kenaikan Kristus, kemudian lima hari kepada Hari Pendamaian, lalu lima hari kepada tanda jalan yang melambangkan baik hujan awal (Pentakosta) mahupun hujan akhir (Pondok Daun). Struktur itu memperlihatkan tiga puluh, diikuti oleh tiga langkah lima. Yehezkiel berada di dalam bait suci dan struktur Imamat dua puluh tiga itu ialah Tabut.

The history attests to the fact that Ezekiel at the point is five years before a symbolic siege that concludes typifying the soon-coming Sunday law as represented by the destruction of Jerusalem. The number ‘five’ is a primary element of the design of Leviticus twenty-three, as is the number thirty.

Hisitori i testify se Esekiel long dispela poin i stap faivpela yia paslain long wanpela makim raunim-biktaun, em i pinis na i tipifai long Sande lo i klostu long kam, olsem bagarap bilong Jerusalem i makim. Namba “faiv” em i wanpela nambawan hap bilong disain bilong Leviticus twenti-tri, olsem tu namba tri ten.

It has been shown in these articles that when the first twenty-two verses of the chapter are aligned with the final twenty-two verses, and then together those two lines of twenty-two verses are aligned with the Pentecostal season that the three-step testing process, which is the furnace fire of Malachi are clearly illustrated. The three steps possess an alpha and omega in the first and third steps that consists of a series of four waymarks that represent one step.

E artikulong khan hia ah, i tiang hmu a ni a, chapter hminga chhunga chang hmasa ber sawmhnih leh pahnihte chu chang hnuhnung ber sawmhnih leh pahnihte nêna an intlunkhawm a, chumi hnuah chang sawmhnih leh pahnih ni zawn line hnihte chu Pentecostal season nêna an intlunkhawm chuan, hriatthiam tûra fiahna kal thum, chu Malaki-a mei furnas chu, chiang takin a entîr a ni. Hêng kal thumte hian kal hmasa leh athumnaah alpha leh omega an nei a, chu chu waymark pali zawn series khat, kal khat aiawh tûrin a siam a ni.

Passover, followed by the feast of unleavened bread, followed by the first fruit offering of barley, then ‘five’ days to the end of the feast of unleavened bread. Those four waymarks make up the first test, and Jesus always illustrates the end by the beginning, and the third test is also made up of four waymarks. The feast of trumpets, then the ascension of Christ followed by the day of atonement, and then five days later the arrival of both Pentecost and Tabernacles. Pentecost is the symbol of the former rain and Tabernacles is a symbol of the latter rain. In the Leviticus twenty-three model both Pentecost and Tabernacles align.

Paska, diikuti oleh perayaan roti tidak beragi, diikuti oleh persembahan buah sulung jelai, lalu ‘lima’ hari sampai berakhirnya perayaan roti tidak beragi. Keempat penanda jalan itu membentuk ujian pertama, dan Yesus senantiasa menggambarkan kesudahan melalui permulaan, dan ujian ketiga juga terdiri dari empat penanda jalan. Hari raya sangkakala, kemudian kenaikan Kristus yang diikuti oleh Hari Pendamaian, dan kemudian lima hari sesudahnya tibanya baik Pentakosta maupun Pondok Daun. Pentakosta adalah lambang hujan awal dan Pondok Daun adalah lambang hujan akhir. Dalam model Imamat dua puluh tiga, baik Pentakosta maupun Pondok Daun sejajar.

> Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.

> Bergembiralah, hai anak-anak Sion, dan bersukacitalah di dalam Tuhan, Allahmu; sebab Ia telah mengaruniakan kepadamu hujan awal dengan secukupnya, dan Ia akan menurunkan bagimu hujan, hujan awal dan hujan akhir, pada bulan yang pertama. Yoel 2:23.

The final testing and purification process began on December 31, 2023. The first test was the foundational test symbolized by the controversy of the “robbers of thy people” that divided the group who had been previously tried by the disappointment of July 18, 2020.

ꯃꯄꯥꯟ ꯍꯥꯏꯔꯤꯕꯥ ꯅꯨꯡꯉꯥꯏ ꯑꯃꯁꯨꯡ ꯁꯦꯡꯗꯣꯛꯄꯥ ꯊꯧꯔꯥꯡ ꯑꯁꯤ ꯲꯰꯲꯳ ꯁꯥꯟꯒꯤ ꯗꯤꯁꯦꯝꯕꯔ ꯳꯱ꯒꯤ ꯅꯨꯃꯤꯠꯇꯥ ꯍꯧꯈ꯭ꯔꯦ꯫ ꯑꯍꯥꯟꯕꯥ ꯑꯩꯐꯣꯜ ꯑꯁꯤ ꯌꯨꯝꯐꯝ ꯑꯣꯏꯕꯥ ꯑꯩꯐꯣꯜ ꯅꯤ, ꯃꯁꯤꯗꯨ “ꯅꯍꯥꯛꯀꯤ ꯃꯤꯌꯥꯝꯒꯤ ꯆꯦꯠꯅꯍꯟꯕꯁꯤꯡ” ꯍꯥꯏꯕꯥ ꯌꯥꯟꯗꯕꯥ ꯋꯥꯔꯣꯜꯁꯤꯡꯒꯤ ꯁꯤꯝꯕꯣꯜ ꯑꯣꯏꯅꯥ ꯎꯠꯂꯤ, ꯑꯃꯁꯨꯡ ꯃꯁꯤꯅꯥ ꯲꯰꯲꯰ ꯁꯥꯟꯒꯤ ꯖꯨꯂꯥꯏ ꯱꯸ꯒꯤ ꯃꯥꯌꯊꯣꯡ ꯐꯪꯈꯤꯕꯥ ꯅꯣꯡꯃꯥꯏꯒꯤ ꯃꯔꯝꯗꯥ ꯃꯥꯃꯥꯡꯗꯒꯤ ꯆꯥꯡ ꯑꯃꯥ ꯑꯣꯏꯈꯤꯕꯥ ꯃꯤꯌꯥꯝꯁꯤꯡꯗꯨ ꯌꯥꯟꯅ ꯑꯌꯦꯠꯍꯜꯂꯤ꯫

> “In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Manuscript Releases, volume 1, 47.

> “Dalam sejarah dan nubuatan, Firman Tuhan menggambarkan pertentangan yang panjang dan berterusan antara kebenaran dan kesesatan. Pertentangan itu masih sedang berlangsung. Perkara-perkara yang telah terjadi akan berulang. Pertikaian-pertikaian lama akan dibangkitkan semula, dan teori-teori baharu akan terus-menerus timbul. Tetapi umat Tuhan, yang dalam kepercayaan mereka dan dalam penggenapan nubuatan telah mengambil bahagian dalam pengisytiharan perkhabaran malaikat pertama, kedua, dan ketiga, mengetahui di mana mereka berdiri. Mereka mempunyai suatu pengalaman yang lebih berharga daripada emas murni. Mereka harus berdiri teguh seperti batu karang, sambil berpegang pada permulaan keyakinan mereka dengan teguh sampai kepada akhirnya.” Manuscript Releases, jilid 1, 47.

In Leviticus twenty-three the first test is represented by a prophetic combination of three followed five days later by the end of unleavened bread. Passover was day one, the feast of unleavened bread was the second day and the first fruits offering was the third day. Five days later the feast of unleavened bread ended. The prophetic structure of the first of three tests is also represented in the third and final test. In that third waymark, made up of three waymarks followed by one, the feast of trumpets is day one, and Christ’s ascension is five days later, then the day of atonement follows five days later, then five days later both Pentecost and the feast of Tabernacles mark the soon-coming Sunday law, which is represented in the book of Ezekiel as the destruction of Jerusalem.

Ka Leviticus 23 ah a tûr hmasa ber chu hrilhfiahna pathum an awm a, chu chu ni nga chhûng hnuaiah chhang tel lo kut a tâwpna nên hrilhlâwkna lamah an inzawm tlângin a entîr a ni. Kalhlen Kût chu ni khatna a ni, chhang tel lo kût chu ni hnihna a ni, rah hmasa hlan chu ni thumna a ni. Ni nga hnuah chhang tel lo kût chu a tâwp ta. Hrilhfiahna pathum zînga tûr hmasa ber hrilhlâwkna sawi dân chu tûr thumna leh hnuhnung berah pawh a lang bawk. Chu waymark thumna, waymark pathum leh pakhatin a lo awm a, chu-ah trumpet kût chu ni khatna a ni; ni nga hnuah Krista kâlkâi lênna a lo thleng a; chutahni hnu chuan ni nga hnuah inremna ni a zui a; tichuan ni nga hnu lehah Pentikost leh Bawih In Kût pahnihin Sunday law lo kal thuai tûr chu an chhinchhiah a, chu chu Ezekiel bu-ah Jerusalem tihchhiatna anga a entîr a ni.

Between the end of the feast of unleavened bread and the feast of trumpets there are thirty days, that not only represent a symbol of a priest, but also the second test of the three tests represented within the Divine illustration.

Di antara akhir perayaan Roti Tidak Beragi dan perayaan Sangkakala terdapat tiga puluh hari, yang bukan sahaja melambangkan suatu simbol seorang imam, tetapi juga ujian kedua daripada tiga ujian yang digambarkan dalam ilustrasi Ilahi.

The baptism of Christ illustrates the three waymarks of Passover, unleavened bread and first fruits, for those three waymarks represent Christ’s death, burial and resurrection. Those three steps which are followed by five days to the fourth step, represented by the end of the feast of unleavened bread. The baptism presents the three steps in one brief moment when John baptized his Messiah. The spring feasts separates those three steps by one day each, and the fall feasts separates those three steps by five days.

Kolobetso ya Keresete e bontšha ditsela-tshwaya tše tharo tša Paseka, senkgwa se se sa omelwago ka tomoso le maungo a mathomo, gobane ditsela-tshwaya tšeo tše tharo di emela lehu la Keresete, poloko ya gagwe le tsogo ya gagwe. Megato yeo e meraro yeo e latelwago ke matšatši a mahlano go ya mogatong wa bone, wo o emelwago ke bofelo bja monyanya wa senkgwa se se sa omelwago ka tomoso. Kolobetso e tšweletša megato ye meraro ka motsotswana o tee wo mokopana ge Johane a kolobetša Mesia wa gagwe. Menyanya ya seruthwane e aroganya megato yeo e meraro ka letšatši le tee ka o tee, gomme menyanya ya lehlabula e aroganya megato yeo e meraro ka matšatši a mahlano.

When we apply the first test of the spring feasts as a combination of three waymarks that are followed by one waymark five days later; and then apply the fall feasts as three waymarks that are followed five days later by one waymark, there is a prophetic structure established which consists of an alpha waymark of three followed by five days, which is then followed by thirty days, and the third test of the fall feasts as a waymark of three followed by five days—the structure illustrates the first test as covering a total of five days, followed by a second test of thirty days that reach to the third waymark of five days. Five plus thirty, plus five is forty (5 + 30 + 5 = 40).

Bila kita menerapkan ujian pertama bagi perayaan-perayaan musim bunga sebagai gabungan tiga tanda penunjuk yang diikuti oleh satu tanda penunjuk lima hari kemudian; lalu menerapkan perayaan-perayaan musim luruh sebagai tiga tanda penunjuk yang lima hari kemudian diikuti oleh satu tanda penunjuk, maka terbentuklah suatu struktur nubuatan yang terdiri daripada suatu tanda penunjuk alfa sebanyak tiga yang diikuti oleh lima hari, yang kemudian diikuti oleh tiga puluh hari, dan ujian ketiga bagi perayaan-perayaan musim luruh sebagai satu tanda penunjuk tiga yang diikuti oleh lima hari—struktur itu menggambarkan ujian pertama sebagai meliputi keseluruhan lima hari, diikuti oleh ujian kedua selama tiga puluh hari yang sampai kepada tanda penunjuk ketiga selama lima hari. Lima tambah tiga puluh, tambah lima ialah empat puluh (5 + 30 + 5 = 40).

Christ’s baptism was immediately followed by forty days, that concluded with three tests. Much more can be recognized in the structure of Leviticus twenty-three in combination with the Pentecostal season, but at another level the chapter represents the Ark in the Most Holy Place.

Baptemé Kristo ya landí mbala moko na mikolo ntuku minei, oyo esukaki na komekama misato. Makambo mingi koleka ekoki komonana na ebongiseli ya Baebele mokapo ya ntuku mibale na misato elongo na eleko ya Pentecôte, kasi na etando mosusu mokapo yango ezali komonisa Sanduku na Esika Eleki Bosantu.

The spring and fall feasts in Leviticus twenty-three are placed in the middle of two Sabbaths. Those two Sabbaths represent the two covering cherubs and the waymarks of the Pentecostal season aligned with Leviticus twenty-three represent the Ark and the two covering cherubs. Ezekiel is taken into the sanctuary in chapter one, and when he is taken there, he is located five days before the siege which leads to the destruction of Jerusalem typifying the soon-coming Sunday law. The Sunday law is represented by Pentecost and Tabernacles in Leviticus twenty-three. Ezekiel is in the thirtieth year, and thirty is the period of the second of the three tests that make up the furnace fire of Malachi three. The second test is represented by thirty days, just as Ezekiel is in the thirtieth year of the seventeenth Jubilee cycle that began at Josiah’s Great Passover, as the historians refer to it. Ezekiel is five years before the siege that lasted eighteen months, and he is in the temple, which is the middle of the three final tests that purify and purge the remnant. Peter was at Caesarea-Philippi (Panium), also in the middle of three tests, as represented by Panium (Caesarea-Philippi), the mount of Transfiguration and the cross.

मिसरातील नियमपुस्तक लेवीयव्यवस्था तेवीसामधील वसंत आणि शरद ऋतूतील सण दोन शब्बाथांच्या मध्यभागी ठेवलेले आहेत. ते दोन शब्बाथ दोन आच्छादक करूबांचे प्रतिनिधित्व करतात, आणि लेवीयव्यवस्था तेवीसाशी संरेखित असलेल्या पेंटेकोस्तकालीन ऋतूच्या मार्गचिन्हे कराराचा संदूक आणि ते दोन आच्छादक करूब यांचे प्रतिनिधित्व करतात. यहेज्केलाला पहिल्या अध्यायात पवित्रस्थानात नेले जाते, आणि तेथे नेले असता तो त्या वेढ्यापूर्वी पाच दिवसांवर स्थित असतो, जो यरुशलेमाच्या विनाशाकडे नेतो आणि जो लवकरच येऊ घातलेल्या रविवार कायद्याचे प्रतिरूप ठरतो. रविवार कायदा लेवीयव्यवस्था तेवीसामध्ये पेंटेकोस्त आणि तंबूंचा सण यांद्वारे दर्शविला जातो. यहेज्केल तीसाव्या वर्षी आहे, आणि तीस हा मलाखी तीनमधील भट्टीच्या अग्नीची रचना करणाऱ्या तीन परीक्षांपैकी दुसऱ्या परीक्षेचा कालावधी आहे. दुसरी परीक्षा तीस दिवसांनी दर्शविली जाते, जसे यहेज्केल योशीयाच्या महान पास्ख्यापासून सुरू झालेल्या सतराव्या जुबिली चक्राच्या तीसाव्या वर्षी आहे, असे इतिहासकार त्यास संबोधतात. यहेज्केल त्या वेढ्याच्या पाच वर्षे आधी आहे, जो अठरा महिने टिकला, आणि तो मंदिरात आहे, जे अवशेषांना शुद्ध व परिशुद्ध करणाऱ्या अंतिम तीन परीक्षांमधील मध्यवर्ती परीक्षा आहे. पेत्र कैसरिया-फिलिप्पी (पानियम) येथे होता, आणि तोही तीन परीक्षांच्या मध्यभागी होता, जसे पानियम (कैसरिया-फिलिप्पी), रूपांतराचा डोंगर आणि क्रूस यांद्वारे दर्शविले जाते.

In 592 BC Ezekiel is supernaturally made “dumb” and only speaks when God opens his mouth. That condition continues until the fall of Jerusalem in 585/6 BC. God had caused him to speak when the siege began, the day “the desire of” his “eyes” died, but he was not allowed to speak freely until Jerusalem “the desire of” Israel’s “eyes” had fallen. Jerusalem’s fall represents the soon-coming Sunday law, and it is there that John the Baptist’s father, a priest of the eighth course, who was made dumb while serving in the temple, which is where Ezekiel was (in vision) was also made dumb for about nine months. It was on the eighth day after John’s birth, when John was being circumcised that he was allowed to speak. Two prophets made dumb while in the sanctuary. The third prophet to be made dumb while viewing Christ in the sanctuary was Daniel. In chapter ten, Daniel is in the sanctuary, and just as he is being touched a second of three times he is made dumb. At the middle point Daniel is made dumb.

Ka 592 BC, Hesekiele o dirwa semakgonthe “semumu” mme o bua fela fa Modimo a bula molomo wa gagwe. Boemo joo bo tswelela go fitlha go wa ga Jerusalema ka 585/6 BC. Modimo o ne a mo dirisitse gore a bue fa thibelo ya motse e ne e simologa, ka letsatsi le “se o” “seletsang matlho” a gagwe se neng sa swa, mme o ne a sa letlelelwa go bua ka kgololesego go fitlha Jerusalema, “se se” “seletsang matlho” a Iseraele, se wedile. Go wa ga Jerusalema go emela molao wa Tshipi o o tla tlogang o tla, mme ke gone moo rraagwe Johane Mokolobetsi, moperesiti wa setlhopha sa borobedi, yo o neng a dirilwe semumu fa a ntse a direla mo tempeleng, e leng kwa Hesekiele a neng a le gone (mo ponong), le ene a dirilweng semumu ka dikgwedi di ka nna robongwe. E ne e le ka letsatsi la borobedi morago ga matsalo a ga Johane, fa Johane a ne a bidiwa go rupa, moo a neng a letlelelwa go bua. Baporofeti ba babedi ba ne ba dirwa dimumu fa ba le mo sehalalelong. Moporofeti wa boraro yo o neng a dirwa semumu fa a ntse a bona Keresete mo sehalalelong e ne e le Daniele. Mo kgaolong ya lesome, Daniele o mo sehalalelong, mme fela jaaka a ntse a tshwarwa lekgetlo la bobedi mo makgetlong a mararo, o dirwa semumu. Mo ntlheng ya bogare Daniele o dirwa semumu.

> And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:15, 16.

> Meyeti nyie de me, menam m’anim guu fam, na meyɛɛ mum. Na hwɛ, obi a ɔte sɛ nnipa mma no de ne nsa kaa m’anofafa; ɛno akyi no, mibuee m’ano, kasae, na meka kyerɛɛ nea ogyina m’anim no sɛ: Ao, me wura, anisoadehu no nti awerɛhow ahorow aba me so, na minnya ahoɔden biara. Daniel 10:15, 16.

## Speaking

ການເວົ້າ

The symbolism of “speaking” is marked at the soon-coming Sunday law when the United States speaks as a dragon, Balaam’s ass speaks, Habakkuk’s vision speaks and does not lie. The three dumb prophets who are made dumb while in the sanctuary, speak at the destruction of Jerusalem. With Zachariah, he speaks to identify that his son’s new name is correct, thus typifying tho Philadelphian's who are given a new name.

ਸੰਦੇਹ ਰਹਿਤ ਤੌਰ ‘ਬੋਲਣ’ ਦਾ ਪ੍ਰਤੀਕ ਉਸ ਜਲਦੀ ਆਉਣ ਵਾਲੇ ਐਤਵਾਰ ਦੇ ਕਾਨੂੰਨ ਵਿੱਚ ਚਿੰਨ੍ਹਿਤ ਹੁੰਦਾ ਹੈ ਜਦੋਂ ਸੰਯੁਕਤ ਰਾਜ ਅਮਰੀਕਾ ਅਜਗਰ ਵਾਂਗ ਬੋਲਦਾ ਹੈ, ਬਿਲਆਮ ਦੀ ਗਧੀ ਬੋਲਦੀ ਹੈ, ਅਤੇ ਹਬੱਕੂਕ ਦਾ ਦਰਸ਼ਨ ਬੋਲਦਾ ਹੈ ਅਤੇ ਝੂਠ ਨਹੀਂ ਬੋਲਦਾ। ਉਹ ਤਿੰਨ ਮੌਨ ਭਵਿੱਖਦ੍ਰਿਸ਼ਟਾ, ਜੋ ਪਵਿੱਤਰ ਅਸਥਾਨ ਵਿੱਚ ਰਹਿੰਦੇ ਸਮੇਂ ਗੂੰਗੇ ਕਰ ਦਿੱਤੇ ਜਾਂਦੇ ਹਨ, ਯਰੂਸ਼ਲਮ ਦੇ ਨਾਸ ਵੇਲੇ ਬੋਲਦੇ ਹਨ। ਜ਼ਖਰਿਆਹ ਦੇ ਨਾਲ, ਉਹ ਇਹ ਦਰਸਾਉਣ ਲਈ ਬੋਲਦਾ ਹੈ ਕਿ ਉਸ ਦੇ ਪੁੱਤਰ ਦਾ ਨਵਾਂ ਨਾਮ ਠੀਕ ਹੈ, ਅਤੇ ਇਸ ਤਰ੍ਹਾਂ ਉਹ ਫ਼ਿਲਾਦੈਲਫੀਆ ਵਾਲਿਆਂ ਦਾ ਪ੍ਰਤੀਕ ਬਣਦਾ ਹੈ, ਜਿਨ੍ਹਾਂ ਨੂੰ ਇੱਕ ਨਵਾਂ ਨਾਮ ਦਿੱਤਾ ਜਾਂਦਾ ਹੈ।

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.

> A fa hlolang ke tla mo dira pilara mo tempeleng ya Modimo wa me, mme ga a kitla a tlhola a tswa; mme ke tla kwala mo go ene leina la Modimo wa me, le leina la motse wa Modimo wa me, e leng Jerusalema e ntšha, o o fologang kwa legodimong o tswa kwa Modimong wa me; mme ke tla kwala mo go ene leina la me le lesha. Tshenolo 3:12.

Zachariah was given a tablet to write the new family name of John.

Zachariah o ile a newa letlapa gore a kwale leina le lesha la lapa la ga Johane.

> 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.

> Dan terjadilah, pada hari yang kedelapan mereka datang untuk menyunatkan kanak-kanak itu; lalu mereka menamakannya Zakharia, menurut nama bapanya. Tetapi ibunya menjawab, katanya, Tidak; sebaliknya dia akan dinamakan Yohanes. Dan mereka berkata kepadanya, Tidak seorang pun daripada sanak saudaramu yang disebut dengan nama ini. Lalu mereka memberi isyarat kepada bapanya, hendak mengetahui dengan nama apakah dia mahu anak itu dipanggil. Maka dia meminta sebuah loh tulis, lalu menulis, katanya, Namanya ialah Yohanes. Dan mereka semuanya hairan. Serta-merta mulutnya terbuka, dan lidahnya terlepas, lalu dia berkata-kata dan memuji Allah. Lukas 1:59–64.

John’s new name aligns with the church of Philadelphia, and the name Zachariah aligns with Laodicea as represented by Zachariah’s unbelief in the message of the third angel. All the prophets address the latter days, and latter days are the history of the third angel. So the angel that brought the message must be the third angel. Zachariah refused to understand that the Lord would pass by the Laodicean Seventh-day Adventist church. There is more to say about the restoration of the voice in these prophets, but we will continue to move towards and understanding of Josiah’s prophetic line.

Nku ṱhwa ya Yohane i tshimbidzana na kereke ya Filadelfia, nahone dzina ḽa Sakaria ḽi tshimbidzana na Laodisea sa zwe zwa imelwa nga u sa tenda ha Sakaria kha mulaedza wa muruṅwa wa vhuraru. Vhaporofita vhoṱhe vha amba nga maḓuvha a magumo, nahone maḓuvha a magumo ndi ḓivhazwakale ya muruṅwa wa vhuraru. Ngauralo muruṅwa we a ḓisa mulaedza u fanela u vha muruṅwa wa vhuraru. Sakaria o hana u pfesesa uri Murena u ḓo fhira kereke ya Vhaadventista vha Ḓuvha ḽa Sumbe ya Laodisea. Hu tshee na zwiṅwe zwine zwa tea u ambiwa nga ha u vusuludzwa ha ipfi kha avha vhaporofita, fhedzi ri ḓo bvela phanḓa ri tshi ya kha u pfesesa ha mutevhe wa vhuporofita wa Yosia.

## Josiah’s Wheel

Gembul Liah Josiah

We have addressed the seventeenth Jubilee cycle that began at Josiah’s Passover in 622 BC, but the line of Josiah begins well before 622 BC. The rebellion of Israel that brought Saul to the throne as Israel’s first king marked forty years that king Saul would rule, followed by forty years that king David would rule, followed by forty years that Solomon would rule. The rejection of God that so offended the prophet Samuel occurred in 1097 BC, and begins a prophetic line of rebellion that ended at the cross when the Jews pronounced, they had no king, but Caesar.

Kita telah membahas siklus Yobel ketujuh belas yang dimulai pada Paskah Yosia pada tahun 622 SM, tetapi garis Yosia bermula jauh sebelum tahun 622 SM. Pemberontakan Israel yang mengangkat Saul ke atas takhta sebagai raja pertama Israel menandai empat puluh tahun pemerintahan raja Saul, diikuti oleh empat puluh tahun pemerintahan raja Daud, lalu diikuti oleh empat puluh tahun pemerintahan Salomo. Penolakan terhadap Allah yang demikian menyinggung nabi Samuel itu terjadi pada tahun 1097 SM, dan memulai suatu garis kenabian pemberontakan yang berakhir di salib ketika orang-orang Yahudi menyatakan bahwa mereka tidak mempunyai raja selain Kaisar.

> But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. John 19:15.

> Tetapi mereka berteriak, Singkirkan Dia, singkirkan Dia, salibkanlah Dia. Pilatus berkata kepada mereka, Haruskah aku menyalibkan Rajamu? Imam-imam kepala menjawab, Kami tidak mempunyai raja selain Kaisar. Yohanes 19:15.

In 1097, three kings would reign for forty years each until the death of Solomon in 977 BC, when the kingdom then divided into north and south.

Ka 1097, go be go buša dikgoši tše tharo ka nywaga ye masomenne ka o tee-tee go fihla lehung la Solomone ka 977 BC, ge mmušo o ile wa arogana ka morago wa ba wa leboa le wa borwa.

> And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years. Acts 13:21.

> Nabo ka moragonyana ba eletsa kgosi; mme Modimo a ba naya Saulo, morwa Kise, monna wa lotso lwa Benjamine, ka lobaka lwa dingwaga di le masome a mane. Ditiro 13:21.

> David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. 2 Samuel 2:4, 5.

> Daud berumur tiga puluh tahun ketika ia mulai memerintah, dan ia memerintah empat puluh tahun lamanya. Di Hebron ia memerintah atas Yehuda tujuh tahun enam bulan; dan di Yerusalem ia memerintah tiga puluh tiga tahun atas seluruh Israel dan Yehuda. 2 Samuel 2:4, 5.

Solomon’s reign began in 971 BC; the foundation of the Temple was laid in Solomon’s fourth year (967 BC). Construction lasted seven years (1 Kings 6:37–38), and the Temple was completed in the eighth month of Solomon’s eleventh year. The formal dedication took place in the seventh month (the month of Ethanim), during the Feast of Tabernacles (1 Kings 8; 2 Chronicles 5–7). The kings, the Temple and the nation each are represented in the history with a four-hundred-and-ninety-year period that distinctly marks a prophetic period in relation to either the kings, the Temple or the nation.

Tlhagalo ya Solomone e simolotse ka 971 BC; motheo wa Tempele o ne wa bewa mo ngwageng wa bone wa ga Solomone (967 BC). Kago e ne ya tsaya dingwaga di le supa (1 Dikgosi 6:37–38), mme Tempele e ne ya wediwa mo kgweding ya borobedi ya ngwaga wa bolesome le bongwe wa ga Solomone. Kgalaletso ya semmuso e ne ya diragala mo kgweding ya bosupa (kgwedi ya Ethanim), ka nako ya Moletlo wa Metlaagana (1 Dikgosi 8; 2 Ditiragalo 5–7). Dikgosi, Tempele, le setšhaba tsotlhe di emelwa mo hisitoring ka paka ya dingwaga di le makgolo a mane le masome a ferabongwe e e supang ka tsela e e tlhomologileng paka ya boperofeti e e amanang le dikgosi, Tempele, kgotsa setšhaba.

Daniel was taken captive in 607 BC, though the majority of biblical chronologists identify 605 BC. The historical record must align with the prophetic testimony, and the symbolism of the events that are historically marked on the line of history that begins with the desire for a king in 1097 BC demands upon several prophetic witnesses that 607 BC is the accurate application, and not 605 BC. 607 BC marks the end of four-hundred and ninety years in the line of kings, but it also begins one of the three primary representations of seventy years that occur in the line. 607 BC marks the end of seventy years that began with the captivity of Manasseh in 677 BC. The first representation of the symbol of four hundred and ninety years (that possesses three witnesses in the line), concludes where one of the three witnesses of seventy years ends and another witness of seventy years begins the mathematical structure testifies to 607 BC, in spite of the idea that Daniel was taken captive in 605 BC.

Daniel a wɔfaa no nnommum wɔ afe 607 ansa na Kristo reba no, ɛwom sɛ wɔn a wɔhwehwɛ Bible mmere nhyehyɛe mu dodow no ara kyerɛ afe 605 ansa na Kristo reba no. Ɛsɛ sɛ abakɔsɛm kyerɛwtohɔ no ne nkɔmhyɛ adanse no hyia, na nsɛm a esisii a wɔde ahyɛ abakɔsɛm kwan a efi ɔhene a wɔpɛe no ase wɔ afe 1097 ansa na Kristo reba no mu no sɛnkyerɛnne hwehwɛ, wɔ nkɔmhyɛ mu adansefo pii so, sɛ afe 607 ansa na Kristo reba no ne dwumadie pa no, na ɛnyɛ afe 605 ansa na Kristo reba no. Afe 607 ansa na Kristo reba no hyɛ ahene kwan mu mfe ahannan ne aduokron awiei agyirae, nanso ɛsan nso fi mfe aduɔson no ho mfonini atitiriw abiɛsa a ɛba kwan no mu no mu baako ase. Afe 607 ansa na Kristo reba no hyɛ mfe aduɔson a efi Manase nnommumfa a esii wɔ afe 677 ansa na Kristo reba no ase no awiei agyirae. Mfe ahannan ne aduokron no sɛnkyerɛnne no ho mfonini a edi kan no (a ɛwɔ adansefo abiɛsa wɔ kwan no mu no) wie baabi a mfe aduɔson no ho adansefo abiɛsa no mu baako ba awiei na adanse foforo a ɛfa mfe aduɔson ho no fi ase; akontabuo nhyehyɛe no di adanse ma afe 607 ansa na Kristo reba no, ɛmfa ho adwene a ɛka sɛ wɔfaa Daniel nnommum wɔ afe 605 ansa na Kristo reba no.

Within the line that contains a period of 490 years associated with the kings from 1097 BC unto 607 BC, there is also 490 years from the dedication of Solomon’s Temple unto the dedication of the post-exile Temple by Zerubbabel in 516 BC. That 490 years consists of 420 years from Solomon’s dedication in his eleventh year, added to the 70 years the Temple was desolate during the captivity equaling 490 years. The third decree of Artaxerxes came 59 years later in 457 BC, and marks the beginning of 490 years that were “determined” (cut off, Daniel 9:24) for God’s people which concluded in the year 34 at the stoning of Stephen. There is of course, many other profound chronological witnesses in the prophetic line that begins with the foundational apostasy of rejecting God and the Spirit of Prophecy in 1097 BC and ends when Stephen saw Christ standing at the right hand of God. Within this testimony we find the prophetic wheel of Josiah.

Di dalam garis yang mencakup suatu periode 490 tahun yang berkaitan dengan raja-raja dari 1097 SM hingga 607 SM, terdapat pula 490 tahun dari pentahbisan Bait Suci Salomo hingga pentahbisan Bait Suci pascapembuangan oleh Zerubabel pada tahun 516 SM. Masa 490 tahun itu terdiri atas 420 tahun sejak pentahbisan Salomo pada tahun kesebelas pemerintahannya, ditambah 70 tahun ketika Bait Suci itu sunyi sepi selama penawanan, sehingga genap 490 tahun. Dekret ketiga Artahsasta datang 59 tahun kemudian, pada tahun 457 SM, dan menandai permulaan 490 tahun yang “telah ditetapkan” (dipotong, Daniel 9:24) bagi umat Allah, yang berakhir pada tahun 34 dalam perajaman Stefanus. Tentu saja, masih ada banyak lagi kesaksian kronologis yang mendalam dalam garis nubuatan yang dimulai dengan kemurtadan mendasar, yaitu penolakan terhadap Allah dan Roh Nubuat pada tahun 1097 SM, dan berakhir ketika Stefanus melihat Kristus berdiri di sebelah kanan Allah. Di dalam kesaksian ini kita menemukan roda nubuatan Yosia.

I say “foundational apostasy,” for the beginning of the line identifies when Israel rejected God as King, in their desire to have a worldly king thus marking the foundation of Israel’s human monarchy. I also write this for the wheel of Josiah, which means “foundation of God,” is a symbol of both the foundation and the foundational apostasy of God’s people.

Ndzi ri “ku fularhela ka masungulo,” hikuva masungulo ya nxaxamelo ma kombisa nkarhi lowu Israele va aleke Xikwembu tanihi Hosi, hi ku navela ka vona ku va ni hosi ya misava, kutani sweswo swi fungha masungulo ya vuhosi bya vanhu bya Israele. Nakambe ndzi tsalela leswi malunghana ni gili ra Yosiya, leri vulaka “masungulo ya Xikwembu,” hikuva i xikombiso xa masungulo ni xa ku fularhela ka masungulo ka vanhu va Xikwembu.

When Solomon died and the twelve tribes divided into north and south Jeroboam’s dedication of the counterfeit system of worship was rebuked by the disobedient prophet, and his rebuke contained the prophecy of a coming king named Josiah. At the foundational apostasy of Jeroboam and the ten northern tribes the prophecy of Josiah and his revival that is marked by the Great Passover of 622 BC was predicted. That revival was brought about by the discovery of the writings of Moses’ and the pronouncement of judgment upon God’s people for their continual apostasy. When the words from the writings of Moses were read to king Josiah, it produced the greatest revival of Old Testament history. The prophecy of a future child being born named Josiah also contained of the prophetic condemnation of the foundational apostasy levelled against king Jeroboam by the disobedient prophet.

Kutlâk Salomoŋ odu nŋɔm kɛm baŋ-kɛr bɛŋ du kɛr bɛŋ ka boroŋ, Jeroboam nɛ sɔŋ nɛ yel nɛ kɛr-kɛr nɛ yel nɛ sɛŋgɛl nɛ nyɛrɛl nɛ yel nɛ nɔŋgɔl bɔlɛl, kɔrɔm nɛ kɛrɛŋ nɛ yiwɛl nɛ kɔrɔm nɛ lɛkɛl; ka kɔrɔm nɛ yiwɛl nɛ lɔm nɛ paŋ nɛ kɛrɛŋ yel nɛ kutlâk nɛ ba nɔŋ nɛ ŋgɔn Josiah. Nɛ Jeroboam ka kɛm kɛr bɛŋ nŋɔm nɛ boroŋ nɛ nyɛrɛl nɛ yel nɛ pɛtɛl nɛ paŋ, kutlâk nɛ Josiah ka nɛ yir nɛ sɔŋgɛl nɛ yel nɛ Kɛlɛŋ Paska nɛ 622 BC bɔl nɛ paŋ. Sɔŋgɛl nɛ yel nɛ la bɔl nɛ baŋ nɛ lɔm nɛ pɛtɛl nɛ Musa ka nɛ tɛrɛl nɛ yiwɛl nɛ bɔl nɛ baŋ nɛ yi nɛ nyɛrɛl nɛ Kɔriŋ nɛ yiwɛl nɛ wɔn nɛ yel nɛ pɛtɛl. Kutlâk nɛ lɔm nɛ pɛtɛl nɛ Musa bɔl nɛ kɛrɛŋ nɛ kutlâk Josiah, a bɔl nɛ paŋ sɔŋgɛl nɛ yel nɛ kɛr-kɛr nɛ tɛtɛl nɛ Tɛstamɛn Kɔrɔŋ. Kutlâk nɛ ŋgɔn nɛ ba ba nɔŋ nɛ ŋgɔn Josiah la kɛm bɔl nɛ yiwɛl nɛ yiwɛl nɛ nyɛrɛl nɛ yel nɛ pɛtɛl nɛ paŋ nɛ kɔrɔm nɛ yiwɛl nɛ lɛkɛl nɛ baŋ nɛ kutlâk Jeroboam.

The curse of Moses as Daniel calls it, is the “seven times” of Leviticus twenty-six, and it became the foundational discovery of William Miller who is the symbol of the foundational truths of Adventism. The empowerment of Miller’s message on August 11, 1840 was brought about through the work of “Josiah” Litch in 1838 and 1840. In 1863 those foundations were set aside and the “seven times” became a symbol of not only the foundational truths of the Philadelphian Millerites, but also the symbol of the rebellion of Laodicean Millerism against the foundations. The history of the Millerites of the first and second angels possesses the symbolism of “Josiah,” that will be repeated to the very letter in the history of the one hundred and forty-four thousand. The wheel of Josiah reaches back to the witchcraft of king Saul and then all the way to the spewing out of the Laodicean Seventh-day Adventist church at the Sunday law. Josiah’s wheel in Ezekiel is now in the process of being unsealed as the climax of the sealing of the one hundred and forty-four thousand.

Kutlo ya Moshe, bjalo ka ge Daniele a e bitša, ke “dinako tše šupago” tša Lefitiko masomepedi-tshela, gomme ya ba kutollo ya motheo ya William Miller, yo e lego seka sa ditherešo tša motheo tša Bo-Adventist. Go matlafatšwa ga molaetša wa Miller ka la 11 Agostose, 1840 go ile gwa tlišwa ke mošomo wa “Josiah” Litch ka 1838 le 1840. Ka 1863 metheo yeo e ile ya beelwa ka thoko, gomme “dinako tše šupago” tša fetoga seka e sego feela sa ditherešo tša motheo tša ba-Millerite ba Philadelphia, eupša gape ya ba seka sa borabele bja bo-Millerism bja Laodikia kgahlanong le metheo. Histori ya ba-Millerite ba morongwa wa pele le wa bobedi e na le seswantšho sa “Josiah,” seo se tlago go boeletšwa ka lengwalo le lengwe le le lengwe historing ya ba dikete tše lekgolo le masomenne-nne-nne. Leotwana la Josiah le boela morago go fihla boloing bja kgoši Saulo, gomme la tloga moo la ya go fihla go go hlatšwa ga kereke ya Laodikia ya Seventh-day Adventist molaong wa Sontaga. Leotwana la Josiah go Hesekiele bjale le mo tshepedišong ya go utollwa ge e le sehloa sa go swaiwa ga ba dikete tše lekgolo le masomenne-nne-nne.

We will continue these things in the next article.

Re tla tšwetša pele ditaba tše mo sengwalong se se latelago.

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