Ezekiel chapter eight is one of the easiest prophetic chapters in the Scriptures. The chapter has a distinct starting point.
Bab wolu ing kitab Ezekiel iku salah siji saka bab-bab kenabian ing Kitab Suci sing paling gampang dimangertèni. Bab iki nduwèni titik wiwitan sing cetha.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Ezekiel 8:1.
Lan kelakon ing taun kaping nem, ing sasi kaping nem, ing tanggal kaping lima sasi iku, nalika aku lungguh ana ing omahku, lan para pinituwa Yehuda padha lungguh ana ing ngarepku, tangané Gusti Allah tumiba ana ing kana marang aku. Ezekiel 8:1.
The vision has a distinct ending in chapter eleven.
Wahyuning punika gadhah pungkasan ingkang cetha wonten ing bab sewelas.
Afterwards the spirit took me up, and brought me in a vision by the Spirit of God into Chaldea, to them of the captivity. So the vision that I had seen went up from me. Then I spake unto them of the captivity all the things that the Lord had showed me. Ezekiel 11:24, 25.
Sasampunipun punika, roh ngangkat aku, lan lumantar wahyu déning Rohé Allah nggawa aku menyang tanah Kasdim, marang para wong buwangan. Mangkono wahyu ingkang sampun kula tingali punika minggah nilar kula. Salajengipun kula ngandika marang para wong buwangan punika sadaya prekawis ingkang sampun dipun tuduhaké déning Pangéran dhateng kula. Yehezkiel 11:24, 25.
The vision of chapter eight begins on the fifth day, of the sixth month of the sixth year, just a day before the date aligns with “666,” and sure enough the vision is about the Sunday law, which is the mark of the beast, whose number is the number of the “man of sin,” and also the number of the eighth kingdom that is of the seven. Those that get the victory over the number “666,” receive the seal of God, and in chapter nine, the seal of God is being placed upon God’s faithful people of the last days.
Wahyu ing pasal wolu diwiwiti ing dina kaping lima, sasi kaping nem, taun kaping nem, mung sedina sadurunge tanggalé selaras karo “666,” lan pancèn wahyu iku ngrembug bab angger-angger Minggu, yaiku tandha saka kéwan galak, kang cacahe iku cacahé “manungsa duraka,” lan uga cacahé karajan kaping wolu kang asalé saka pitu. Wong-wong sing ngolehaké kamenangan nglawan cacah “666,” nampa meterai Allah, lan ing pasal sanga, meterai Allah lagi dipasang marang umaté Allah ing akhir jaman kang setya.
And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God. And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:1–3.
Lan aku weruh pratandha liyane ana ing swarga, gedhé lan nggumunake, yaiku pitu malaékat kang nggawa pitu pageblug pungkasan; awit ana ing jeroné kuwi bebenduné Gusti Allah katuntaské. Lan aku weruh kaya segara kaca campur geni; lan wong-wong kang wus ngalahaké kéwan iku, lan gambaré, lan tandhané, lan cacahing jenengé, padha ngadeg ana ing segara kaca iku, nyekel clempungé Gusti Allah. Lan padha ngidungaké kidhungé Musa, abdiné Gusti Allah, lan kidhungé Sang Cempé, pangandikané: Agung lan nggumunaké pakaryan-paduka, dhuh Pangéran Allah Kang Mahakuwasa; adil lan sejati dalan-paduka, Paduka Ratuning para suci. Wahyu 15:1–3.
Just before the close of probation (for the seven angels with the seven last plagues are going to pour out God’s wrath in the next chapter of Revelation), God’s last day people are identified. They have obtained the victory over four things. The word translated as victory means to conquer. The faithful have conquered the beast, the image of the beast, the mark of the beast and the number of his name. The victory includes the fact that they understand what the four symbols represent. It is only a very small percentage of people that know what those four prophetic symbols actually represent.
Sakdurungé mangsaning sih-rahmat katutup (amargi pitu malaékat mawa pitu pageblug pungkasan badhé nyirnakaké bebenduning Allah ing pasal sabanjuré kitab Wahyu), umat Allah ing jaman pungkasan katandhani. Wong-wong mau sampun éntuk kamenangan ngungkuli papat prekawis. Tembung ingkang dipunjarwakaké “kamenangan” punika tegesipun nelukaké. Para setya sampun nelukaké kéwan mau, gambaré kéwan mau, tandhané kéwan mau, lan wilanganing asmané. Kamenangan punika kalebet kasunyatan bilih piyambakipun mangertos punapa ingkang dipunlambangaké déning papat pralambang punika. Mung sapérangan alit sanget saking manungsa ingkang mangertos punapa satemenipun tegesing papat pralambang kenabian punika.
The world used to know the papacy was the whore of Babylon in chapter seventeen, but as God’s Word identified, the understanding of the whore of Tyre who commits fornication with the kings of the earth is forgotten during the history of the United States. To get victory over the beast means to rightly divide the word of truth in ascertaining that the beast of Bible prophecy is the papacy. In the very next chapter, the dragon, the beast and the false prophet lead the world to Armageddon, and God’s faithful of the last days must know who those three powers are.
Donya biyèn mangertèni yèn kapausan iku sundel Babil ing bab pitulas, nanging kaya kang diandharaké déning Sabdaning Allah, pangerten bab sundel Tirus sing laku jina karo para ratu ing bumi iku dilalèkaké sajroning sajarahé Amérika Sarékat. Nampa kamenangan atas kéwan iku tegesé mbagi Sabda kayektèn kanthi bener nalika netepaké yèn kéwan ing wangsit Kitab Suci iku kapausan. Ing bab candhaké, naga, kéwan, lan nabi palsu nuntun donya marang Armagedon, lan umat setya kagungané Allah ing dina-dina wekasan kudu mangertèni sapa telung kakuwatan iku.
And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared. And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. And he gathered them together into a place called in the Hebrew tongue Armageddon. Revelation 16:12–16.
Lan malaékat kang kaping nem ngetokaké bokoré marang kali gedhé Éfrat; lan banyuné dadi asat, supaya dalan tumrap para ratu saka wetan bisa kasiyapaké. Lan aku weruh telung roh najis kaya kodhok metu saka cangkemé naga, lan saka cangkemé kéwan, lan saka cangkemé nabi palsu. Awit iku roh-rohé dhemit, kang nindakaké mujijat-mujijat, kang padha metu marani para ratu ing bumi lan ing saindenging jagad, kanggo nglumpukaké wong-wong mau marang peperangan ing dina gedhé iku, yaiku dinané Gusti Allah Kang Mahakwasa. Lah, Aku teka kaya maling. Rahayu wong kang tetep waspada, lan njaga sandhangané, supaya aja mlaku wuda, lan wong-wong padha weruh kanistané. Lan wong-wong mau diklumpukaké bebarengan ana ing sawijining panggonan kang ing basa Ibrani aran Armageddon. Wahyu 16:12–16.
The victory over the beast is the victory of understanding correctly who the beast is. The passage just cited pronounces a blessing upon those that watch and keep their garments, yet by the sixth plague, probation has fully closed for all men. When Michael stands up, human probation closes and then the seven last plagues are poured out. There is no way to change garments after the close of probation, yet there is a warning associated with the sixth plague. That warning has to do with having the correct understanding of the beast before probation closes, and if you do not have that understanding, you will lose the garment of Christ’s righteousness before the close of probation.
Kamenangan nglawan kéwan iku yaiku kamenangan amarga mangertèni kanthi bener sapa sejatine kéwan iku. Wacana sing nembe dikutip mau mratélakaké berkah tumrap wong-wong sing padha waspada lan njaga sandhangané, nanging nalika wewelak kaping nem, lawanging wekdal sih-rahmat wis katutup kanthi sampurna kanggo sakèhé manungsa. Nalika Mikhaèl jumeneng, wekdal sih-rahmat tumrap manungsa katutup, banjur pitu wewelak pungkasan kauncalakaké. Ora ana cara kanggo ngganti sandhangan sawisé wekdal sih-rahmat katutup, nanging ana pepéling sing magepokan karo wewelak kaping nem. Pepéling iku ana gandhèng-cènèngé karo kudu nduwèni pangerten sing bener bab kéwan iku sadurungé wekdal sih-rahmat katutup, lan manawa kowé ora nduwèni pangerten mau, kowé bakal kelangan sandhangan kabenerané Kristus sadurungé wekdal sih-rahmat katutup.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
“Wong-wong kang dadi bingung sajroning pangertené bab Sabda, kang gagal nyumurupi tegesé antikristus, mesthi bakal mapanake awaké dhéwé ing sisihé antikristus. Saiki dudu mangsané tumrap kita kanggo nyawiji karo donya. Daniel lagi ngadeg ana ing pandumané lan ing panggonané. Ramalan-ramalané Daniel lan Yohanes kudu dimangertèni. Ramalan-ramalan mau padha nerangake siji lan sijiné. Ramalan-ramalan mau maringi marang donya kayektèn-kayektèn kang saben wong kuduné mangertèni. Ramalan-ramalan iki kudu dadi paseksi ing donya. Lumantar kasampurnané ing dina-dina pungkasan iki, ramalan-ramalan mau bakal nerangake awaké dhéwé.” Kress Collection, 105.
If a person does not understand that the antichrist is the papacy, they will end up on the side of the papacy, or as John wrote, they will walk naked and manifest their shame. To get the victory over the beast is to understand that the beast is the papal power, and all that is revealed of the papal power. Those who get the victory and understand that the papacy is the man of sin, will need to understand that the image of the papacy represents the principle of the combination of church and state, with the church in control of the relationship.
Manawa ana wong ora mangerti manawa antikristus iku kapausan, wong iku bakal pungkasané ana ing sisihé kapausan, utawa kaya sing katulis déning Yohanes, wong iku bakal lumaku tanpa sandhangan lan ngetokaké kawirangané. Entuk kamenangan nglawan kéwan iku tegesé mangerti manawa kéwan iku kakuwasan kapapal, lan samubarang kabèh sing wis kawedharaké bab kakuwasan kapapal. Wong-wong kang oleh kamenangan lan mangerti manawa kapausan iku manungsa duraka, kudu uga mangerti manawa gambar saka kapausan iku nglambangaké prinsip panyawijining gréja lan nagara, kanthi gréja nguwasani sesambungan iku.
In the book of Daniel, the structure of the beast, which is the combination of church and state, is represented as the transgression of desolation. Transgression is sin, and the sin that forms the papal beast is when kings surrender their power unto the papal authority. In doing this they commit spiritual fornication, which is Daniel’s transgression of desolation, and John’s image to the beast.
Ing kitab Daniel, struktur kéwan galak, yaiku gabungan greja lan nagara, digambaraké minangka panerak karusakan. Panerak iku dosa, lan dosa kang mbentuk kéwan galak kapausan yaiku nalika para raja masrahaké kakuwatané marang panguwasa kapausan. Kanthi mengkono, wong-wong mau nindakaké jina kasukman, yaiku paneraké karusakan miturut Daniel, lan reca tumrap kéwan galak miturut Yokanan.
To get victory over the papal image is to understand through God’s Word that the United States first forms this relationship, and ratifies it at the soon-coming Sunday law, and then forces the entire world to accept the same relationship.
Kangge nggayuh kamenangan nglawan gambar kepausan yaiku mangertèni lumantar Sabdaning Allah yèn Amérika Sarékat wiwitané mbentuk sesambetan iki, lan ngesahaké iku nalika hukum Minggu sing enggal bakal rawuh, banjur meksa sakabèhing jagad nampa sesambetan sing padha.
The church and state relationship that will be forced upon the earth by the United States consists of the one-world government (the United Nations), coming into an alliance with the papacy as the controlling power in the arrangements. Getting the victory over the image of the beast, is to understand by God’s prophetic Word that the image of the beast represents these very things.
Sesambungan antarané gréja lan nagara sing bakal dipaksa ditetepaké ing bumi déning Amerika Sarékat iku dumadi saka pamaréntahan sadonya siji (Perserikatan Bangsa-Bangsa), mlebu ing satunggaling aliansi karo kapausan minangka kakuwatan sing ngendhalèkaké ing tatanan-tatanan iku. Nampa kamenangan nglawan gambaring kéwan iku tegesé mangertèni lumantar Sabdané Allah kang sipaté nabi yèn gambaré kéwan iku makili prekara-prekara iki piyambak.
Getting the victory over the beast and the image of the beast includes getting the understanding of the beast’s (the papacy’s) mark of authority.
Ngasilaké kamenangan marang kéwan iku lan marang reca kéwan iku kalebu nampa pangerten bab tandha kakuwasané kéwan iku, yaiku kapausan.
The mark of the beast is the forced observance of Sunday as God’s Sabbath. To get victory over the mark requires understanding that Sunday worship is the worship of the sun, and that it is nothing less than pagan Baal worship. The victory includes the truth that no one receives the mark of the beast until it is forced upon men.
Tandha kewan mau iku ya iku pangreksan dina Minggu kanthi paksaan minangka Sabaté Allah. Kanggo oleh kamenangan nglawan tandha iku, kudu ana pangerten yèn pangibadah dina Minggu iku pangibadah marang srengéngé, lan yèn iku ora kurang saka pangibadah Baal kang kapir. Kamenangan iku uga nyakup kayekten yèn ora ana wong siji waé kang nampa tandha kewan mau nganti tandha iku dipaksakaké marang manungsa.
“But Christians of past generations observed the Sunday, supposing that in so doing they were keeping the Bible Sabbath; and there are now true Christians in every church, not excepting the Roman Catholic communion, who honestly believe that Sunday is the Sabbath of divine appointment. God accepts their sincerity of purpose and their integrity before Him. But when Sunday observance shall be enforced by law, and the world shall be enlightened concerning the obligation of the true Sabbath, then whoever shall transgress the command of God, to obey a precept which has no higher authority than that of Rome, will thereby honor popery above God. He is paying homage to Rome and to the power which enforces the institution ordained by Rome. He is worshiping the beast and his image. As men then reject the institution which God has declared to be the sign of His authority, and honor in its stead that which Rome has chosen as the token of her supremacy, they will thereby accept the sign of allegiance to Rome—‘the mark of the beast.’ And it is not until the issue is thus plainly set before the people, and they are brought to choose between the commandments of God and the commandments of men, that those who continue in transgression will receive ‘the mark of the beast.’” The Great Controversy, 449.
“Nanging wong-wong Kristen saka generasi-generasi ing jaman kapungkur ngurmati dina Minggu, kanthi nganggep manawa kanthi mangkono padha netepi Sabat Kitab Suci; lan sapunika ana wong-wong Kristen sejati ing saben greja, kalebu pasamuwan Katulik Roma uga, sing kanthi jujur precaya manawa dina Minggu iku Sabat sing katetepake déning Allah. Gusti Allah nampani kasetyan ancas lan katulusan atiné ana ing ngarsané Panjenengané. Nanging manawa pangreksa dina Minggu dileksanakake déning hukum, lan jagad iki kaparingi pepadhang bab kuwajiban netepi Sabat sejati, tumuli sapa waé sing nerak dhawuhé Allah kanggo manut marang pranatan sing ora nduwèni wewenang luwih dhuwur tinimbang wewenangé Roma, kanthi mangkono bakal ngurmati kapausan ngungkuli Allah. Wong iku lagi mènèhi pakurmatan marang Roma lan marang kakuwasan sing meksa lembaga sing katetepake déning Roma. Wong iku nyembah kéwan mau lan reca-citrané. Nalika manungsa banjur nampik pranatan sing wis dinyatakake déning Allah minangka tandha wewenangé, lan minangka gantiné ngajèni apa sing dipilih déning Roma dadi pralambang kaluhuran kakuwasané, kanthi mangkono padha bakal nampa tandha kasetyan marang Roma—‘tandha saka kéwan mau.’ Lan durung nganti prakara iki dipasang kanthi cetha ana ing ngarepé wong akèh, sarta padha digawa kanggo milih ing antarané dhawuh-dhawuhé Allah lan dhawuh-dhawuhé manungsa, wong-wong sing tetep ana ing panerak bakal nampa ‘tandha saka kéwan mau.’” The Great Controversy, 449.
Those who obtain the victory over the beast, the image of the beast and the mark of the beast must also obtain the victory over the number of his name. In the period of history when the whore of Tyre was not forgotten, the Protestant world knew the papacy was the antichrist. They knew that Paul had identified the papacy as “that wicked,” “the man of sin,” “the mystery of iniquity” and “the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God.” But now the great whore of Tyre has been forgotten.
Wong-wong kang oleh kamenangan ngungkuli kéwan mau, reca kéwan mau, lan tandha saka kéwan mau, uga kudu oleh kamenangan ngungkuli cacahe asmane. Ing jaman sajarah nalika sundel Tirus durung dilalèkaké, jagad Protestan mangertèni yèn kepausan iku antikristus. Wong-wong mau mangertèni yèn Paulus wis netepaké kepausan minangka “si duraka iku,” “manungsa dosa,” “rahasyaning piala,” lan “anaking karusakan; kang nentang lan ngluhuraké awaké dhéwé ngungkuli sakèhé kang sinebut Allah, utawa kang disembah; satemah dhèwèké, kaya dene Allah, lenggah ana ing Pedalemané Allah, nduduhaké awaké dhéwé yèn dhèwèké iku Allah.” Nanging saiki sundel gedhé saka Tirus wis dilalèkaké.
In ages past there were various isopsephy, or gematria, applications that demonstrated that the number “666” symbolically represented the papacy. A classic example of this is that on the pope’s miter the words Vicarius Filii Dei are written. Vicarius Filii Dei, which means the “Vicegerent of the Son of God”, and therefore addresses his claim of being seated in God’s temple, claiming to be God. The Latin letters of Vicarius Filii Dei equate to the number six hundred and sixty-six.
Ing jaman-jaman biyèn ana manéka warna panganggon isopsephy, utawa gematria, kang nduduhaké yèn angka “666” sacara simbolis makili kapausan. Salah sawijining tuladha klasik saka prakara iki yaiku yèn ing mitra paus tinulisan tembung-tembung Vicarius Filii Dei. Vicarius Filii Dei, kang tegesé “Wakil Putraning Allah”, lan mulané nyandhak marang pangakoné yèn dhèwèké lenggah ing Pedalemané Allah, ngakoni dhiri dadi Allah. Aksara-aksara Latin saka Vicarius Filii Dei padha karo cacah nem atus sawidak nem.
The beast, which is the papal power, is identified by his number and his number is “666,” but the man of sin received a deadly wound in 1798, and has been forgotten. In the last days the deadly wound is to be healed, and the healing of the deadly wound identifies that the United States first forms an image to the beast in its own nation, and then forces the world to do the same.
Kéwan iku, yaiku kakuwasan kapapaan, kacirèkaké déning cacahe, lan cacahe iku “666,” nanging manungsa dosa nampa tatu sing matèni ing taun 1798, lan wis dilalèkaké. Ing dina-dina pungkasan tatu sing matèni iku bakal mari, lan warasing tatu sing matèni iku nandhakaké yèn Amérikah Sarékat luwih dhisik mbentuk gambar tumrap kéwan iku ing nagarané dhéwé, banjur meksa jagad nindakaké kang padha.
The world image of the beast is both twofold and threefold. It is prophetically twofold for it is made up of a combination of church and state, but it is threefold in that it is made up of the dragon, the beast and the false prophet. When the threefold union of the very powers that will lead the world to Armageddon is established, they will be the beast that is the eighth kingdom that is of the seven, and it will also be the threefold union of the sixth kingdom. The number of the beast’s name in the last days is again “666,” for it represents three kingdoms that are each part of the sixth kingdom.
Citra kéwan galak donya iku sekaligus duwé sipat rangkep lan telu. Sacara profètis, iku rangkep, amarga kawangun saka gabungan gréja lan nagara; nanging uga telu, amarga kawangun saka naga, kéwan galak, lan nabi palsu. Nalika pakumpulan telu saka kakuwatan-kakuwatan iku dhéwé, sing bakal nuntun donya menyang Armagedon, wis kawangun, pakumpulan mau bakal dadi kéwan galak, yaiku karajan kaping wolu sing asalé saka pitu, lan uga bakal dadi pakumpulan telu saka karajan kaping nem. Cacahing asmane kéwan galak ing dina-dina pungkasan maneh yaiku “666,” amarga iku nglambangaké telung karajan sing saben-saben dadi pérangan saka karajan kaping nem.
To get victory over the beast, his image, his mark and the number of his name is to understand the riddle that “the eighth is of the seven”, which is the secret of Daniel two, which Daniel prayed to understand. It is an element of the Revelation of Jesus Christ that is unsealed just before probation closes, for as John said, the “time is at hand.” For this reason, those who get that victory are represented as being with the angels who pour out the plagues, for they get the victory, or the necessary prophetic understanding, just before probation closes.
Kanggo ndarbeni kamenangan nglawan kéwan buas iku, reca gambaré, tandhané, lan angka jenengé, yaiku mangertèni cangkriman manawa “kang kaping wolu iku asalé saka kang pitu”, kang dadi wewadi saka Daniel loro, kang diprayogakaké déning Daniel supaya dimangertèni. Iki minangka sawijining unsur saka Wahyu Yesus Kristus sing dibukak segelé sakdurungé mangsa pamariksan katutup, awit kaya kang dipangandikakaké déning Yohanes, “wektuné wis cedhak.” Mulané, wong-wong kang oleh kamenangan iku dipralambangaké kaya ana bebarengan karo para malaékat kang nyirnakaké wewelak-wewelak, amarga padha oleh kamenangan iku, utawa pangerten kenabian kang perlu, pas sadurungé mangsa pamariksan katutup.
Those who understand that the Revelation of Jesus Christ is unsealed just before the close of probation, and that the number “666,” is an element of that vision will not miss that the vision of Ezekiel chapter eight begins on the fifth day (which is the day before the sixth day), in the sixth month of the sixth year. By the end of chapter eight twenty-five men are bowing down to the sun, and chapter nine identifies those who receive the seal of God.
Wong-wong kang mangertos bilih Wahyu Yesus Kristus punika kabikak sesedhak sadèrèngipun wekdal kasempataning sih-rahmat katutup, lan bilih angka “666” punika minangka salah satunggaling unsur saking wahyu punika, boten badhé kèliwat nyumurupi bilih sesanti ing Yézkiel pasal wolu dipunwiwiti ing dinten kaping gangsal (ingkang dados dinten sadèrèngipun dinten kaping enem), ing wulan kaping enem taun kaping enem. Ing pungkasaning pasal wolu, cacahipun gangsal likur tiyang sami sujud nyembah dhateng srengéngé, lan pasal sanga mratélakakên sinten kemawon ingkang nampi segelipun Gusti Allah.
The context of the vision is the mark of the beast and the seal of God, and the vision is opened up just before probation closes at the Sunday law, as typified by the number “666.” But the close of probation that is identified as occurring at the Sunday law in the United States, is not the close of human probation, it is the close of probation only for Seventh-day Adventists.
Konteks sesanti punika inggih tandhaing kéwan galak lan meteraining Allah, lan sesanti punika kabikak sakderengipun mangsa sih-rahmat katutup ing wekdal angger-angger Minggu, kados dipratandhakaken déning angka “666.” Nanging katutuping mangsa sih-rahmat ingkang dipunwastani dumados ing wekdal angger-angger Minggu ing Amérikah Sarékat punika, sanès katutuping mangsa sih-rahmating manungsa kabèh, nanging namung katutuping mangsa sih-rahmat tumrap para Adventis Dina Kapitu.
The vision is represented as taking place within Jerusalem, which is a symbol of the Seventh-day Adventist church. At the Sunday law in the United States, Seventh-day Adventists are the only class that is, there and then, held accountable to the light of the Sabbath.
Paningal punika dipratandhakaken kadadosan wonten ing Yerusalem, ingkang dados pralambang pasamuwan Advent Dina Kapitu. Nalika angger-angger Minggu katetepaken wonten ing Amérika Sarékat, Adventis Dina Kapitu dados satunggal-satunggalipun golongan ingkang, ing wekdal lan panggènan punika piyambak, kaanggep tanggel jawab dhateng pepadhang bab Sabat.
“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘my holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.” Review and Herald, April 27, 1911.
“Saupama pepadhanging kayekten wis kaparingake marang kowé, mbabaraké dina Sabat saka pepakon kaping papat, lan nedahaké manawa ing Sabdaning Allah ora ana dhasar babar pisan kanggo ngurmati dina Minggu, nanging kowé isih tetep ngugemi sabat palsu mau, lan ora gelem nucèkaké Sabat kang déning Allah sinebut ‘dina-Ku kang suci,’ kowé nampa tengering kéwan mau. Kapan prakara iki kelakon?—Nalika kowé manut marang pranatan kang mrentah kowé supaya leren saka pagawean ing dina Minggu lan nyembah marang Allah, sanadyan kowé ngerti yèn ora ana tembung siji waé ing Kitab Suci kang nuduhaké manawa dina Minggu iku liya saka dina pagawean lumrah, kowé sarujuk nampa tengering kéwan mau, lan nampik segeling Allah. Saupama kita nampa tenger iki ing bathuk kita utawa ing tangan kita, paukuman-paukuman kang wis kaucapaké marang wong-wong kang ora manut mesthi tumiba marang kita. Nanging segeling Allah kang gesang katetepaké marang wong-wong kang kanthi ati-nurani njaga Sabaté Pangéran.” Review and Herald, April 27, 1911.
The vision of Ezekiel chapter eight through chapter eleven, identifies the history leading up to the close of probation for Jerusalem. It is portrayed as taking place just a day before the number “666” arrives, and chapter eight identifies an escalating rebellion within Jerusalem that culminates with the leading men bowing to the sun, thus receiving the mark of the beast.
Pangentènan ing Yehezkiel wiwit bab wolu nganti bab sewelas nandhakaké sajarah kang ndhisiki pungkasané mangsa kasempatan sih-rahmat tumrap Yerusalem. Iku kagambar dumadi mung sedina sadurungé angka “666” teka, lan bab wolu nandhakaké pambrontakan kang saya ngrembaka ana ing njero Yerusalem, kang pungkasane nganti para pemimpiné sujud marang srengéngé, mula padha nampani tandhaing kéwan galak.
Chapter nine, represents an angel going through Jerusalem (thus identifying a progression), and placing a seal upon one class in advance of the destroying angels who thereafter slay all who do not have the seal. Both chapters represent a progressive history that leads to the Sunday law, where one class bows to the sun, and the other receives the seal of God. The wicked are then removed from Jerusalem, for the Sunday law separates the wicked and the wise.
Bab sanga nggambarake sawijining malaekat lumaku ngliwati Yerusalem (mangkono nandhakaké anané sawijining kamajengan), lan masang segel marang siji golongan sadurungé para malaekat pangrusak sing sawisé iku matèni kabèh wong sing ora nduwèni segel mau. Loro-loroné bab iku nggambarake sawijining sajarah kang lumaku maju sing nuntun marang angger-angger Minggu, nalika siji golongan sujud marang srengéngé, lan golongan liyané nampa segelé Gusti Allah. Wong-wong duraka banjur disingkiraké saka Yerusalem, awit angger-angger Minggu misahaké wong duraka lan wong wicaksana.
The sealing that is represented in Ezekiel chapter nine is the same sealing that is represented in Revelation chapter seven.
Panyegelan kang dipratelakaké ing Yehezkiel bab sanga iku padha karo panyegelan kang dipratelakaké ing Wahyu bab pitu.
“If such scenes as this are to come, such tremendous judgments on a guilty world, where will be the refuge for God’s people? How will they be sheltered until the indignation be overpast? John sees the elements of nature—earthquake, tempest, and political strife—represented as being held by four angels. These winds are under control until God gives the word to let them go. There is the safety of God’s church. The angels of God do His bidding, holding back the winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree, until the servants of God should be sealed in their foreheads. The mighty angel is seen ascending from the east (or sunrising). This mightiest of angels has in his hand the seal of the living God, or of Him who alone can give life, who can inscribe upon the foreheads the mark or inscription, to whom shall be granted immortality, eternal life. It is the voice of this highest angel that had authority to command the four angels to keep in check the four winds until this work was performed, and until he should give the summons to let them loose.
“Manawa pemandhangan kaya mangkene bakal kelakon, ukuman-ukuman kang nggegirisi mengkono tumrap jagad kang kebak kaluputan, ing endi papan pangungsèn tumrap umaté Allah? Kepriyé wong-wong mau bakal dilindhungi nganti bebenduning Allah wis liwati? Yokanan nyumurupi unsur-unsur alam—lindhu, prahara, lan pasulayan pulitik—kang digambarake minangka dicekel déning patang malaékat. Angin-angin iki katindakaké ana ing sangisoré pangendhali nganti Allah maringi pangandika supaya dipedhot. Ana ing kono katentreman pasamuwané Allah. Para malaékaté Allah nindakaké dhawuhé Panjenengané, nyegah angin-angin bumi, supaya angin-angin iku aja nganti nyebul ing bumi, utawa ing segara, utawa marang wit siji waé, nganti para abdiné Allah kaséglakaké ing bathuké. Malaékat kang rosa katon munggah saka wetan (utawa panggonan srengéngé njedhul). Malaékat kang paling rosa iki nyekel ing astané segel saka Allah kang gesang, utawa saka Panjenengané piyambak kang mung siji-sijiné bisa maringi urip, kang bisa nulis ing bathuk tandha utawa prasasti, marang sapa kalanggengan, urip langgeng, bakal kaparingaké. Iku swarané malaékat kang paling dhuwur iki kang nduwèni wewenang kanggo dhawuh marang patang malaékat supaya nahan patang angin mau nganti pakaryan iki kasampurnakaké, lan nganti dhèwèké maringi dhawuh supaya angin-angin mau dililani metu.”
“Those that overcome the world, the flesh, and the devil, will be the favored ones who shall receive the seal of the living God. Those whose hands are not clean, whose hearts are not pure, will not have the seal of the living God. Those who are planning sin and acting it will be passed by. Only those who, in their attitude before God, are filling the position of those who are repenting and confessing their sins in the great anti-typical Day of Atonement, will be recognized and marked as worthy of God’s protection. The names of those who are steadfastly looking and waiting and watching for the appearing of their Saviour—more earnestly and wishfully than they who wait for the morning—will be numbered with those who are sealed. Those who, while having all the light of truth flashing upon their souls, should have works corresponding to their avowed faith, but are allured by sin, setting up idols in their hearts, corrupting their souls before God, and polluting those who unite with them in sin, will have their names blotted out of the book of life, and be left in midnight darkness, having no oil in their vessels with their lamps. ‘Unto you that fear My name shall the Sun of Righteousness arise with healing in His wings.’
“Wong-wong kang ngalahake jagad, daging, lan Iblis, bakal dadi wong-wong kang kaparingi sih, kang bakal nampa meterai saka Gusti Allah kang gesang. Wong-wong kang tangane ora resik, kang atine ora suci, ora bakal nduwèni meterai saka Gusti Allah kang gesang. Wong-wong kang ngrancang dosa lan nindakaké dosa iku bakal kapénggok tanpa kapirsanan. Mung wong-wong kang, ing wataké ana ing ngarsané Gusti Allah, ngisi papané wong-wong kang padha mratobat lan ngakoni dosa-dosané ing Dina Pangruwating Dosa anti-tipikal kang agung, bakal diakoni lan diwènèhi pratandha minangka wong-wong kang pantes nampa pangayomané Gusti Allah. Asma-asma wong-wong kang kanthi teguh nyawang, ngentèni, lan waspada marang rawuhipun Juru Slameté—kanthi luwih sregep lan luwih ngarep-arep tinimbang wong-wong kang ngentèni ésuk—bakal kaetung bebarengan karo wong-wong kang dipaterèni meterai. Wong-wong kang, sanajan kabèh pepadhanging kayektèn madhangi jiwané, kuduné nduwèni pakaryan kang cocog karo pracaya kang wis diakoni, nanging kasengsem déning dosa, ngedegaké brahala ing atiné, ngrusak jiwané ana ing ngarsané Gusti Allah, lan najisaké wong-wong kang padha nyawiji karo wong-wong mau ana ing dosa, bakal kabusak asmané saka kitab kauripan, lan ditilar ana ing pepeteng tengah wengi, tanpa lenga ing pialané bebarengan karo damar-damarané. ‘Nanging marang kowé kang wedi marang Asma-Ku bakal mlethek Surya Kabeneran mawa kasarasnan ana ing swiwine.’”
“This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation. He saw the sea and the waves roaring, and men’s hearts failing them for fear. He beheld the earth moved, and the mountains carried into the midst of the sea (which is literally taking place), the water thereof roaring and troubled, and the mountains shaking with the swelling thereof. He was shown plagues, pestilence, famine, and death performing their terrible mission.” Testimonies to Ministers, 445.
“Panyegelan para abdiné Allah punika sami kaliyan ingkang kapirsakaken dhateng Ézékiel wonten ing sesanti. Yohanes ugi sampun dados seksi tumrap pamedharan ingkang nggegirisi sanget punika. Piyambakipun ningali seganten lan ombak-ombakipun ngaur, lan manahipun manungsa ambruk awit saking ajrih. Piyambakipun nyekseni bumi kegingsir, lan pasamuwan-pasamuwan dipunangkat mlebet ing satengahing seganten (ingkang sajatosipun saweg kalampahan), toyanipun ngaur lan gumebyar, lan pasamuwan-pasamuwan gonjang-ganjing awit saking gumedhéné. Piyambakipun kaparingi pitedah bab pageblug, sampar, paceklik, lan pejah nalika nindakaken tugasipun ingkang nggegirisi.” Testimonies to Ministers, 445.
The sealing of the one hundred and forty four thousand in Revelation chapter seven is also represented in chapter nine of Ezekiel, and the sealing angel is the mightiest angel, who ascends from the east. Those who are lost, who have their names blotted out of the book of life, are represented as having “no oil in their vessels with their lamps.” The two classes in the vision of Ezekiel chapter eight through eleven, are the wise and foolish virgins of Matthew twenty-five, and they are therefore Adventists.
Panandhaning sègel tumrap wong satus patang puluh papat èwu ing Wahyu pasal pitu uga kawejahana ing Yehezkiel pasal sanga, lan malaékat kang nandhani sègel iku ya iku malaékat kang paling kuwasa, kang minggah saka wetan. Wong-wong kang kasirnakake, kang asmane kaapus saka kitab kauripan, kawejahana minangka wong-wong kang “ora nduwèni lenga ing padhaning prau karo damaré.” Rong golongan ing wahyu Yehezkiel pasal wolu nganti sewelas iku yaiku para prawan wicaksana lan para prawan bodho ing Matius rong puluh lima, lan mulane padha iku wong-wong Adventis.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Pasemon bab sepuluh prawan ing Matius 25 uga nggambarake pengalaman umat Advent.” The Great Controversy, 393.
Sister White specifically identifies Jerusalem of Ezekiel’s vision as Adventism:
Ibu White kanthi cetha mratelakaké yèn Yérusalèm ing wahyu Ézékiel iku Adventisme:
“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.
“Umat Allah kang sejati, kang ngugemi ing sajroning atiné rohing pakaryané Gusti lan kawilujengané jiwa-jiwa, bakal tansah nyawang dosa manut sipaté kang satemené, yaiku minangka dosa. Wong-wong mau bakal tansah ngadeg ana ing sisih tumindak kang setya lan blaka tumrap dosa-dosa kang gampang ngrepekake umat Allah. Mligi ana ing pakaryan pungkasan kanggo pasamuwan, ing wektu panyegelan tumrap wong satus patang puluh papat ewu kang bakal ngadeg tanpa cacad ana ing ngarsané dhampar Allah, wong-wong mau bakal ngrasa kanthi jero banget kaluputan-kaluputané umat kang ngakoni dadi kagungané Allah. Bab iki kaandharake kanthi cetha lan kuwat liwat perlambangé nabi bab pakaryan pungkasan miturut gambaran para priya kang saben-saben nyekel gegaman pambedhil ing tangane. Ing antarané wong-wong mau ana siji priya kang kasandhang mori lena, lan ana pot tinta panulis ana ing lambungé. ‘Lan Pangéran ngandika marang dhèwèké, Lumakua ana ing satengahé kutha, ana ing satengahé Yérusalèm, lan paringana tandha ing bathuké para priya kang nggresah lan nangis marga saka sakehing piala nistha kang katindakaké ana ing satengahé kono.’” Testimonies, volume 3, 266.
The vision of Ezekiel chapters eight through eleven, is directly addressing the history of Adventism leading up to and at the Sunday law. It identifies the two classes of worshippers who are within Jerusalem (Adventism), and is prophetically associated with the Revelation of Jesus Christ that is unsealed just before the close of probation, for its first references is setting forth the number “666” in prophetic symbolism. In doing so it identifies one of four things the wise must get victory over in the last days, and those four things are part of the light of the eighth being “of the seven”. Revelation fifteen also identifies that those that get the victory over the four symbolic aspects of the papacy, sing the song of Moses and the Lamb.
Wahyu ing Yehezkiel bab wolu nganti sewelas, kanthi langsung nyandhak sajarah Adventisme tumuju marang lan ing wektu ukum Minggu. Wahyu iku mbedakaké rong golongan para panyembah kang ana ing njero Yerusalem (Adventisme), lan kanthi profetis kagandhèng karo Wahyu Yesus Kristus kang kabukak segelé sakdurungé panuwunaning sih-rahmat katutup, amarga rujukan-rujukan kang kapisané ngandharaké angka “666” ing simbolisme profetis. Kanthi mangkono, iku mratélakaké salah siji saka patang prakara kang kudu dimenangaké déning wong-wong wicaksana ing dina-dina wekasan, lan patang prakara iku dadi pérangan saka pepadhang ngenani kang kaping wolu minangka “saka pitu”. Wahyu limalas uga mratélakaké yèn wong-wong kang oleh kamenangan atas patang aspek simbolis saka kapausan, padha ngidungaké kidungé Musa lan Sang Cempé.
In that day Isaiah, in chapter twenty-seven says that the righteous of the last days will sing the song of the vineyard, which is a song that the Lamb sang when he walked among men that identifies a chosen people who are being passed by as a new chosen people are being selected. That song is sung by “the wise” of the last days during the sealing of Ezekiel nine and Revelation seven. Ezekiel’s vision of chapters eight through eleven is part of that very song.
Ing dina iku Yesaya, ing pasal kaping pitulikur ngandika manawa para wong mursid ing jaman pungkasan bakal ngidungake kidung bab kebon anggur, yaiku sawijining kidung kang diidungake déning Sang Cempen nalika Panjenengane lumampah ana ing satengahing manungsa, kang nandhani sawijining umat pilihan kang lagi diliwati nalika umat pilihan anyar lagi dipilih. Kidung iku diidungake déning “para wicaksana” ing jaman pungkasan sajroning panyegelan Yehezkiel sangang lan Wahyu pitu. Wahyu Yehezkiel ing pasal wolu nganti sewelas iku minangka bagean saka kidung iku piyambak.
We will continue this study in the next article.
Kita badhé nerusaké panaliten punika ing artikel salajengipun.
“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’
“Umat Allah kang sajati, kang ngugemi rohing pakaryané Gusti lan kaslametaning jiwa ana ing sajroning atiné, bakal tansah mirsani dosa ing wataké kang sejati, yaiku minangka dosa tenan. Wong-wong mau bakal tansah mapan ana ing sisihing tumindak kang setya lan blaka tumrap dosa-dosa kang gampang nyandhung umat Allah. Mligi ing pakaryan panutup tumrap pasamuwan, ing wektu panyegelané wong satus patang puluh papat ewu kang bakal jumeneng tanpa cacad ana ing ngarsané dhampar Allah, wong-wong mau bakal ngrasa kanthi banget jeroné pialan-pialaning umat Allah kang ngakoni iman. Iki dipratelakaké kanthi cetha déning pepindhané nabi ngenani pakaryan pungkasan ana ing sangisoring pralambang wong-wong lanang kang saben-saben nyekel gegaman pambedhil ing tangané. Ana siji wong ana ing antarané wong-wong mau kang ngagem mori linen, karo guci mangsié juru tulis ana ing sisihé. ‘Lan Pangéran ngandika marang dhèwèké: Lumakua ana ing tengahing kutha, ana ing tengahing Yerusalem, lan wènèhana tandha ing bathuké para wong kang nggresah lan nangis amarga sakehé pangawulan nistha kang katindakaké ana ing tengahé.’”
“Who are standing in the counsel of God at this time? Is it those who virtually excuse wrongs among the professed people of God and who murmur in their hearts, if not openly, against those who would reprove sin? Is it those who take their stand against them and sympathize with those who commit wrong? No, indeed! Unless they repent, and leave the work of Satan in oppressing those who have the burden of the work and in holding up the hands of sinners in Zion, they will never receive the mark of God’s sealing approval. They will fall in the general destruction of the wicked, represented by the work of the five men bearing slaughter weapons. Mark this point with care: Those who receive the pure mark of truth, wrought in them by the power of the Holy Ghost, represented by a mark by the man in linen, are those ‘that sigh and that cry for all the abominations that be done’ in the church. Their love for purity and the honor and glory of God is such, and they have so clear a view of the exceeding sinfulness of sin, that they are represented as being in agony, even sighing and crying. Read the ninth chapter of Ezekiel.
“Sapa kang ngadeg ana ing patuladhaning pamrayoganing Allah ing wektu iki? Apa iku wong-wong kang sajatine ngapura kaluputan ana ing antarané umat Allah kang ngakoni pracaya, lan kang nggrundel ana ing sajroning atiné, yèn ora kanthi terang-terangan, marang wong-wong kang arep ngrasani dosa? Apa iku wong-wong kang ngadeg nentang marang wong-wong mau lan melu ngrasa karo wong-wong kang nindakaké kaluputan? Ora, babar pisan! Kajaba yèn padha mratobat, lan ninggal pakaryaning Iblis ing nindhes wong-wong kang ngemot bebaning pakaryan lan ing nyengkuyung tangané para wong dosa ing Sion, wong-wong mau ora bakal tau nampani tandha saka pangujuning panyegeling Allah. Wong-wong mau bakal tiba ing karusakan umumé para duraka, kang dilambangaké déning pakaryané lima wong kang nggawa gegaman pambantaian. Titenana titik iki kanthi temen: Wong-wong kang nampani tandha kayektèn kang murni, kang katindakake ana ing wong-wong mau déning kakuwatané Roh Suci, kang dilambangaké déning tandha saka wong kang ngagem lénen, yaiku wong-wong ‘kang nggresah lan kang nguwuh-uwuh marga saka sakehé kanisthan kang katindakaké’ ing pasamuwan. Katresnané marang kasucèn lan marang pakurmatan sarta kamulyané Allah mangkono gedhéné, lan pamirsané marang kaluwihaning dosané dosa cetha banget, satemah wong-wong mau dilambangaké kaya ana ing sangsara batin, malah nganti nggresah lan nguwuh-uwuh. Wacanen pasal kaping sanga saka Kitab Yehezkiel.”
“But the general slaughter of all those who do not thus see the wide contrast between sin and righteousness, and do not feel as those do who stand in the counsel of God and receive the mark, is described in the order to the five men with slaughter weapons: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.” Testimonies, volume 3, 266, 267.
“Nanging pambantaian umum tumrap sakehing wong kang ora kanthi mangkono nyumurupi prabédan kang amba antarané dosa lan kabeneran, lan ora ngrasa kaya wong-wong kang ngadeg ana ing pasamuaning pitutur Allah lan nampani tandha, katerangaké ana ing dhawuh marang wong lima kang nggawa gaman pambantaian: ‘Padha lumakua ing burié lumantar kutha, lan pethuka: mripatmu aja melasi, lan aja padha welas asih: patenana nganti tumpes wong tuwa lan wong enom, para prawan, bocah-bocah cilik, lan para wanita: nanging aja nyedhaki siji waé wong kang ana tandhané; lan wiwitana ana ing pasucèn-Ku.” Testimonies, jilid 3, 266, 267.