In the passage from Testimonies¸ volume five, which we have been considering for a few articles now; we are informed of the vision of the temple given to Ezekiel, Isaiah and John:
Ing pethikan saka *Testimonies*, jilid lima, kang wis sawetara artikel iki kita rembug; kita diparingi pawartos bab wahyu ngenani Padaleman Suci kang kaparingaké marang Ezekiel, Yesaya, lan Yokanan:
“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. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.”
“Piwulang-piwulang punika kanggé paédah kita. Kita kedah netepaken pracaya kita dhateng Gusti Allah, awit wonten ing ngajeng kita wekdal ingkang badhé nyobi jiwaning manungsa. Kristus, nalika wonten ing Gunung Zaitun, ngandharaken malih paukuman-paukuman ingkang nggegirisi, ingkang badhé ndhisiki rawuhipun kaping kalih: ‘Kowé bakal krungu bab perang lan pawartos bab perang.’ ‘Bangsa bakal tangi nglawan bangsa, lan kraton nglawan kraton: lan bakal ana pailan, pageblug, lan lindhu, ing manéka papan. Kabèh mau iku wiwitaning kasangsaran.’ Nalika pangujanan-pangujanan punika sampun nampi kasampurnan sawatawis nalika karusakané Yerusalem, punika langkung langsung tumraping dinten-dinten wekasan.”
The Ninth of Av
Sanga Av
Tisha B’Av, which means “the Ninth of Av” in Hebrew is the Jewish day that commemorates the destruction of both the First Temple by the Babylonians in 586 BC and the Second Temple by Titus in the year 70. Both destruction's occurred on the same calendar date—the 9th day of the Hebrew month of Av (usually falling in July or August on the Gregorian calendar). When Sister White aligns the destruction of Jerusalem to the “time that will try men’s souls” in the last days, she is identifying two destructions which both illustrate the soon-coming Sunday law.
Tisha B’Av, kang tegesé “Tanggal Sanga sasi Av” ing basa Ibrani, iku dina umat Yahudi kang mèngeti karusakan Bait Suci Kawitan déning wong Babil ing taun 586 SM lan Bait Suci Kapindho déning Titus ing taun 70. Kaloro karusakan mau dumadi ing tanggalan kang padha—yaiku dina kaping 9 ing sasi Av miturut tanggalan Ibrani (biyasané tiba ing wulan Juli utawa Agustus miturut tanggalan Gregorian). Nalika Sister White nyelarakaké karusakané Yérusalèm karo “wektu kang bakal nyoba nyawané manungsa” ing dina-dina pungkasan, panjenengané lagi ngenali rong karusakan kang loro-loroné nggambaraké angger-angger Minggu kang bakal enggal teka.
Verse sixteen of Daniel eleven represents that Sunday law, and aligns with verse forty-one. In Ezekiel the destruction of Jerusalem is used to illustrate the separation of the wise and foolish virgins at the Sunday law. Ezekiel was a captive in Babylon when he was miraculously transported to Jerusalem to view that very separation in chapter eight through eleven.
Ayat nembelas saking Daniel sewelas nggambaraken hukum Minggu punika, lan selaras kaliyan ayat patang puluh siji. Ing Yeheskiel, karusakanipun Yerusalem dipun-ginakaken kanggé nglambangaken pamisahan antawisipun para prawan wicaksana lan para prawan bodho nalika hukum Minggu. Yeheskiel punika tawanan ing Babil nalika piyambakipun kanthi mujijat dipun-angkut dhateng Yerusalem supados nyekseni pamisahan punika piyambak wonten ing pasal wolu dumugi sewelas.
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. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. Ezekiel 8:1–3.
Lan kelakon ing taun kaping nem, ing sasi kaping nem, ing dina kaping lima sasi iku, nalika aku lenggah ana ing omahku, lan para pinituwa Yehuda padha lenggah ana ing ngarsaku, tangané Pangéran Allah tumiba marang aku ana ing kono. Banjur aku nyawang, lah ana sawijining rupa kaya panampakan geni: wiwit saka panampakan panggulé tumuju ing ngisor, geni; lan wiwit saka panggulé tumuju ing dhuwur, kaya panampakan padhang sumorot, kaya warna ambar. Lan Panjenengané nguluraké sawijining wujud tangan, banjur nyekel aku saka gombal rambut ing endhasku; lan Roh ngangkat aku ana ing antarané bumi lan langit, sarta nggawa aku ana ing wahyu-wahyuné Allah menyang Yérusalèm, menyang lawanging gapura njero kang madhep menyang lor; ing kono ana papane reca cemburu, kang njalari cemburu. Hezekiel 8:1–3.
The four chapters of eight through eleven are a description of the separation, and Sister White, when commenting on Ezekiel nine identifies not only that it was the same sealing as Revelation chapter seven, but that Jerusalem represents the Laodicean Seventh-day Adventist church in the latter days.
Papat bab wolung nganti sewelas punika minangka katrangan bab pamisahan, lan Sister White, nalika maringi katrangan babagan Yehezkiel sanga, nedahaken boten namung bilih punika meterai ingkang sami kaliyan Wahyu bab pitu, nanging ugi bilih Yerusalem nggambaraken pasamuwan Advent Dina Kaping Pitu Laodikia ing jaman pungkasan.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘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. Then they began at the ancient men which were before the house.’
“Golongan wong sing ora ngrasa susah marga saka kemunduran rohaniné dhéwé, lan ora nglilir marga saka dosa-dosané liyan, bakal katinggal tanpa segelé Allah. Pangéran maringi dhawuh marang para utusané, wong-wong sing nyekel gaman kanggo nyembelèh ana ing tangané: ‘Lungaa ngetutaké dhèwèké ngubengi kutha, lan patenana: mripatmu aja melasi, lan aja padha welas asih: tumpesa nganti entèk, wong tuwa lan wong enom, para prawan, bocah-bocah cilik, lan para wong wadon: nanging aja nyedhaki sapa waé wong kang ana tandhané; lan wiwitna ana ing pasucèn-Ku. Banjur padha wiwit marang para wong tuwa kang ana ing ngarepé omah iku.’”
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.
“Ing ngriku kita nyumurupi bilih pasamuwan—papan kasucèning Gusti—ingkang rumiyin piyambak ngrasakaken gebuganing bebendunipun Allah. Para sepuh, inggih punika tiyang-tiyang ingkang sampun kaparingi pepadhang ageng déning Allah lan ingkang sampun jumeneng dados para juru ngreksa kapentingan kasukmaning umat, sampun ngianati kapitayanipun. Piyambakipun sampun ngasta pendhapat bilih kita boten prelu ngantos-antos mukjijat lan panyingkapan ingkang cetha tumrap panguwaosipun Allah kados ing jaman rumiyin. Jaman sampun ewah. Tembung-tembung punika ngukuhaken pamrih boten pitadosipun, lan piyambakipun sami ngendika: Gusti boten badhé nindakaken kabecikan, lan boten ugi badhé nindakaken piala. Panjenenganipun kebacut welas asih ngantos boten badhé ngrawuhi umatingipun kalihan paukuman. Makaten ‘Tentrem lan kaslametan’ dados pameca saking para tiyang ingkang boten badhé malih ngangkat swaranipun kados slompret kanggé nedahaken kaluputaning umatipun Allah lan dosaning brayat Yakub. Asu-asu bisu ingkang boten purun menggonggong punika inggih punika para tiyang ingkang ngrasakaken piwales ingkang adil saking Allah ingkang kaluputi. Para kakung, para prawan, lan para lare alit sami tiwas sesarengan.
“The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.
“Pangawulaning piala kang ndadèkaké wong-wong kang setya padha nggresula lan nangis iku mung sapérangan kang isih bisa dimangertèni déning mripat kang winates; nanging dosa-dosa kang luwih ala tanpa tandhing, yaiku dosa-dosa kang njalari bebenduning drengki saka Allah kang suci lan murni, durung kawedhar. Sang Panalitiing manah kang Agung mirsa saben dosa kang katindakaké kanthi sesidheman déning para pandhèrèking piala. Wong-wong iki banjur dadi rumangsa aman ana ing panylametané lan, merga saka kasabaraning Panjenengané kang dawa, padha kandha yèn Pangéran ora mirsa, banjur tumindak kaya déné Panjenengané wus nilar bumi. Nanging Panjenengané bakal mbabarake lamisé, lan bakal nglairaké ana ing ngarepé wong liya dosa-dosa kang kanthi ngati-ati banget padha didhelikaké.”
“No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.
“Ora ana kaunggulan drajat, pakurmatan, utawa kawicaksanan kadonyan; ora ana kalungguhan ing pakaryan suci, kang bakal njaga manungsa saka ngurbanaké prinsip nalika padha dipasrahaké marang atiné dhéwé kang cidra. Wong-wong sing wis dianggep pantes lan mursid kabukten dadi pemimpin utama ing pambrontakan iman lan dadi tuladha ing rasa ora preduli sarta ing panyalawengan marang sih-rahmaté Allah. Lampahé kang ala iku ora bakal luwih suwi ditênggang déning Panjenengané, lan ing paukumaning dukané Panjenengané ngukum wong-wong mau tanpa sih-rahmat.”
“It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.
“Kanthi rasa enggan Gusti narik rawuhipun saking para wong ingkang sampun kaparingan pepadhang ingkang ageng lan ingkang sampun ngrasakaken kakuwataning pangandika nalika ngladosi tiyang sanès. Biyèn piyambakipun punika para abdi-Nipun ingkang setya, kaparingan sih kanthi rawuh lan pitedah-Nipun; nanging lajeng sami nilar Panjenenganipun lan nuntun tiyang sanès dhateng kalepatan, mila sami kaasta wonten ing sangisoring bebenduning Allah.” Testimonies, volume 5, 211, 212.
The entire book of Ezekiel is set within the context of the destruction of Jerusalem. In Ezekiel’s testimony the siege of Nebuchadnezzar that lasted a year and a half is specifically marked, but the “more direct application” of Jesus' warning in Matthew twenty-four is in the latter days. In Ezekiel that line of truth is found in chapter twenty-four.
Sakabèhé kitab Yéhezkièl kabèh kaélèkaké ana ing konteks karusakané Yérusalèm. Ing paseksèné Yéhezkièl, pangepungan déning Nebukadnésar sing suwéné setaun lan setengah ditandhani kanthi cetha, nanging “panganggoné sing luwih langsung” saka pepélingé Gusti Yésus ing Matius patlikur iku ana ing dina-dina wekasan. Ing Yéhezkièl, garis kayektèn mau kapanggih ana ing pasal patlikur.
January 15, 588 BC
15 Januari 588 SM
Again in the ninth year, in the tenth month, in the tenth day of the month, the word of the Lord came unto me, saying, Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day. Ezekiel 24:1, 2.
Maneh, ing taun kaping sanga, ing sasi kaping sapuluh, ing dina kaping sapuluh ing sasi iku, pangandikané Pangeran rawuh marang aku, ngandika, He anaking manungsa, tulisen jenengé dina iki, iya dina iki uga: raja Babil wus ngadhep Yerusalem ing dina iki uga. Ezekiel 24:1, 2.
On this date, which is also established on other biblical witnesses, a siege of eighteen months began. The word of the Lord that came to Ezekiel on that date consisted of the parable of the bloody city that is illustrated with a boiling pot followed by a great fire. The parable clearly is representing the judgment upon Jerusalem, and it is followed in the same chapter with Ezekiel’s wife being laid to rest by a stroke as a symbol that the siege that would ultimately destroy the sanctuary had begun.
Ing tanggal iki, kang uga ditetepaké déning paseksèn-paseksèn Alkitab liyané, wiwitaning sawijining pangepungan wolulas sasi kawiwitan. Pangandikané Pangéran kang rawuh marang Yéhezkièl ing tanggal iku dumadi saka pasemon bab kutha kang kebak getih, kang kagambarake nganggo panci kang nggodhok lan banjur diterusaké déning geni gedhé. Pasemon iku kanthi cetha nglambangaké paukuman tumrap Yérusalèm, lan ing bab sing padha banjur katutaké déning garwané Yéhezkièl kang dipundhut déning serangan dadakan minangka pralambang yèn pangepungan kang ing pungkasane bakal ngrusak pasucèn wis kawiwitan.
Also the word of the Lord came unto me, saying, Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded. Ezekiel 24:15–18.
Malah pangandikané Pangéran rawuh marang aku, pangandikané, Hé anaking manungsa, lah Aku njupuk saka kowé apa kang dadi kasenenganing mripatmu lumantar siji pêthukan; nanging kowé aja ngaduh utawa nangis, lan luhmu aja nganti mili. Tahanen tangismu, aja nganakaké sesambat tumrap wong mati, penging sirahmu sematna ana ing sirahmu, lan kasutmu enggona ana ing sikilmu, aja nutupi lambe, lan aja mangan roti saka wong-wong. Mulané aku ngandika marang bangsa iku ing wayah ésuk; lan ing wayah sore bojoku mati; lan ing wayah ésuk aku nindakaké kaya kang diprentahaké marang aku. Ezekiel 24:15–18.
Then the people around Ezekiel asked the meaning of the parable and his wife’s death.
Banjur wong-wong ing sakiwa-tengené Yéhezkièl padha takon bab tegesé pasemon iku lan patiné bojoné.
And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so? Then I answered them, The word of the Lord came unto me, saying, Speak unto the house of Israel, Thus saith the Lord God; Behold, I will profane my sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword. Ezekiel 24:19–21.
Lan umat padha matur marang aku, “Apa panjenengan ora bakal ngandhani marang aku apa tegesé sakehé prakara iki tumrap aku, déné panjenengan nindakaké mangkono?” Banjur aku mangsuli wong-wong mau, “Pangandikané Pangéran rawuh marang aku, pangandikané: Ngandika marang brayat Israèl, Mangkéné pangandikané Gusti Allah: Lah, Ingsun bakal najisaké pasucèn-Ku, kaendahaning kakuwatanmu, kang dadi pepénginaning mripatmu, lan kang dadi wewelasing nyawamu; lan anak-anakmu lan anak-anak wadonmu kang wis koktinggal bakal padha ambruk déning pedhang.” Yehezkiel 24:19–21.
Ezekiel’s wife and the sanctuary are both identified as the “desire of your eyes” in the passage. Biblical historians identify the siege lasted eighteen months, whereas the sieges of Cestius and Titus lasted four years from the year 66 unto the year 70. A close count of the time from the first siege of Cestius unto the destruction is three and a half years, but when applying “inclusive reckoning,” which is the most often employed application in the Bible, it is four-years. Knowing that both reckonings are valid allows us to see both three and a half years from Cestius to Titus and also four years.
Garwané Yéhèzkiel lan pasucèn suci padha-padha katandhani minangka “kang dadi pepénginaning mripatmu” ana ing wacana iku. Para sajarawan Alkitab netepaké yèn pangepungan iku lumaku wolulas sasi, déné pangepungan déning Cestius lan Titus lumaku patang taun, wiwit taun 66 nganti taun 70. Manawa diétung kanthi tliti, wektu saka pangepungan kapisan déning Cestius nganti karusakané iku telung taun setengah, nanging manawa ditrapaké “inclusive reckoning,” yaiku cara étung kang paling kerep digunakaké ana ing Alkitab, iku dadi patang taun. Kanthi mangertèni yèn kaloro cara étung iku padha sahé, kita bisa nyumurupi loro-loroné, yaiku telung taun setengah saka Cestius nganti Titus lan uga patang taun.
We have two witnesses of the Sunday law in the two destruction's of Jerusalem, and the details of both histories are to be applied to the soon-coming Sunday law—where Laodicea is spewed out of the mouth of the Lord. The beginning of the siege of Nebuchadnezzar is marked by the death of Ezekiel’s wife. At her death, Ezekiel was commanded not to openly mourn, for he was the sign of the Jews being carried away into captivity.
Kita kagungan kalih paseksen babagan hukum Minggu ing kalih karusakaning Yerusalem, lan rincian saking kalih sejarah punika kedah dipun-ginakaken dhateng hukum Minggu ingkang badhe enggal rawuh—ing pundi Laodikia dipunmuntahaken medal saking cangkemipun Gusti. Wiwitaning pengepungan déning Nebukadnésar dipun-tengeri déning sédaipun garwanipun Yéhezkièl. Nalika sédaipun, Yéhezkièl dipunprentah supados boten mbikak sungkawa kanthi terang-terangan, awit piyambakipun punika pratandha tumrap tiyang-tiyang Yahudi ingkang kabekta lunga dhateng pangawulan.
The beginning of the four-year period of 66 to 70 is marked by the sign of the abomination of desolation, which was the sign for the Christians in Jerusalem to flee.
Wiwining mangsa patang taun saka 66 nganti 70 katandhani déning pratandha saka nistha kang njalari kasunyatan, yaiku pratandha tumrap para wong Kristen ing Yérusalèm supaya padha mlayu.
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains. Matthew 24:15,16.
Mulane, manawa kowe padha ndeleng pamelecehan kang ndadèkaké karusakan, kang wis kapratelakaké déning Nabi Dhaniel, ngadeg ana ing panggonan suci, (sapa kang maca, muga mangertia:) Ing wektu iku, wong-wong kang ana ing Yudéa padha mlayua menyang pagunungan. Matius 24:15,16.
Two sieges that clearly align with each other, and both sieges contain a “sign” at the beginning of the siege. When Ezekiel explains what was meant by the death of his wife and the lack of mourning on his part, he explained and then recorded:
Loro pangepungan sing cetha salaras siji lan sijiné, lan loro-loroné ngemu sawijining “tandha” ing wiwitan pangepungan iku. Nalika Yéhezkièl nerangaké apa tegesé patiné garwané lan ora anané tangisan saka pihaké, dhèwèké nerangaké banjur nyathet:
Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Ezekiel 24:24.
Mangkono Sang Yekezkièl iku dadi tenger tumrap kowe: miturut samubarang kang wus ditindakaké déning dhèwèké, mangkono uga kowé bakal padha nindakaké; lan manawa iki kelakon, kowé bakal padha sumurup yèn Ingsun iki Pangéran Yéhuwah. Yekezkièl 24:24.
The sign of the death of Ezekiel’s wife was an identification of the soon-coming destruction of Jerusalem and the temple and the following captivity in Babylon. The sign of the abomination of desolation, spoken of by Daniel was a warning to escape the destruction, but both sieges have a sign at the beginning.
Tandha pati bojoné Yézkiel iku dadi pratandha tumrap karusakané Yerusalem lan padaleman suci sing bakal énggal kelakon, sarta panawanan sabanjuré ing Babilon. Tandha bab panajisan kang ndadèkaké kasirnan, kaya sing dingandikakaké déning Danièl, iku minangka pepéling supaya uwal saka karusakan; nanging kaloroné pangepungan iku padha nduwèni sawijining tandha ing wiwitané.
There will be a prophetic siege before the soon-coming Sunday law and Ezekiel’s wife’s death is the symbol that the Laodicean Seventh-day Adventist church has been fully passed by, whereas; Ezekiel is a symbol of the one hundred and forty-four thousand, and is the symbol of the ensign that is lifted up at the beginning of the siege. Ezekiel is the ensign of the one hundred and forty-four thousand at the beginning of the siege of Babylon and the sign of the abomination of desolation at the beginning is the “sign” of Rome. One sign speaks to an internal warning and the other to an external warning. There was certainly a warning to the Christians in the year 66, but the warning sign was Rome. The sign in the destruction of Babylon was Ezekiel's wife. Rome is the class who receive the mark of the beast and Ezekiel the sign of those who receive the seal of God.
Bakal ana sawijining pangepungan kenabian sadurunge hukum Minggu sing enggal bakal rawuh, lan patiné bojoné Yéhezkiel iku minangka pralambang yèn gréja Advent Hari Ketujuh Laodikia wus kasilewati kanthi sampurna; déné Yéhezkiel iku pralambang saka wong satus patang puluh papat ewu, lan dadi pralambang saka panji sing diunggahaké ing wiwitaning pangepungan. Yéhezkiel iku panjiné wong satus patang puluh papat ewu ing wiwitaning pangepungan Babel, lan tandha saka pangrusakan nistha ing wiwitan iku yaiku “tandha” saka Roma. Siji tandha ngandharaké pepeling internal, lan sijiné manèh pepeling eksternal. Mesthiné ana pepeling marang para wong Kristen ing taun 66, nanging tandha pepelingé yaiku Roma. Tandha ing karusakané Babel iku bojoné Yéhezkiel. Roma iku golongan sing nampa tandha kéwan iku, lan Yéhezkiel iku tandhané wong-wong sing nampa meteraining Allah.
Two Ending Periods
Loro Periode Pungkasan
The first siege lasted eighteen months and the second siege lasted four years. Both sieges find their “more direct” fulfillment in the latter days, and both sieges are directly connected with the prophecy of three hundred and ninety-one years and fifteen days located in Revelation nine verse fifteen.
Pengepungan kapisan suwéné wolulas sasi lan pengepungan kapindho suwéné patang taun. Kaloro pengepungan iku nemu panggenan kasampurnané sing “luwih langsung” ing jaman pungkasan, lan kaloroné gegandhèngan kanthi langsung karo ramalan telung atus sangang puluh siji taun lan limalas dina sing kapacak ing Wahyu sangang ayat limalas.
The beginning of the five months of Revelation nine, verse ten included a history that marks a thirty-eight-year period that culminates in a four-year siege, that is associated with the number thirty-eight, and identified the rising up of Islam. That four-year siege finds its counterpart in the history that began when the (five months) one hundred and fifty years concluded and the three hundred and ninety-one years and fifteen days began. It began on July 27, 1449 and four years later, Islam brought a siege of fifty-five days against Constantinople that concluded on 29 May 1453.
Wiwitané limang sasi ing Wahyu sangang, ayat sepuluh, nyakup sajarah kang nandhani sawijining mangsa telung puluh wolu taun sing pungkasané tumuju marang sawijining pengepungan patang taun, yaiku kang kagandhèngaké karo angka telung puluh wolu, lan ngenali wungu-munggahé Islam. Pengepungan patang taun mau nemu padanané ana ing sajarah sing diwiwiti nalika (limang sasi) satus seket taun rampung lan telung atus sangang puluh siji taun lan limalas dina wiwit. Iku diwiwiti ing 27 Juli 1449 lan patang taun sawisé iku, Islam ngetokaké sawijining pengepungan suwéné sèket lima dina marang Konstantinopel kang rampung ing 29 Mei 1453.
When the time prophecy that began on July 27, 1449 concluded on August 11, 1844, the four years of the movement of the first and second angels from 1840 unto 1844 aligned with the four-year siege of 1333 unto 1337, and also the four-year period from 1449 unto 1453. Those three witnesses, which are all directly part of the same prophetic line, represent a symbolic four-year period when the first and second angel’s movement of 1840 unto 1844 is repeated in the history of the movement of the third angel. Those three witnesses typify a four-year siege in the history of the one hundred and forty-four thousand. That four-year period is also illustrated by the sieges of Jerusalem in 66 and 70.
Nalika weca wektu sing diwiwiti tanggal 27 Juli 1449 rampung ing tanggal 11 Agustus 1844, patang taun gerakan malaékat kapisan lan kapindho wiwit 1840 nganti 1844 padha salaras karo patang taun pangepungan saka 1333 nganti 1337, lan uga mangsa patang taun saka 1449 nganti 1453. Katelu seksi iku, kang kabèh mau kanthi langsung dadi bagéan saka garis kenabian sing padha, nggambaraké sawijining mangsa simbolis patang taun nalika gerakan malaékat kapisan lan kapindho taun 1840 nganti 1844 kaulang manèh ing sajarah gerakan malaékat katelu. Katelu seksi iku ngetipèkaké sawijining pangepungan patang taun ing sajarahé wong satus patang puluh papat ewu. Mangsa patang taun iku uga digambaraké déning pangepungan-pangepungan Yérusalèm ing taun 66 lan 70.
The beginning of the four-year siege by Cestius in 66, and then the ending by Titus in 70 produces an alpha symbol and an omega symbol to a period of four years. That same period is also a represented as three and a half years, which in turn aligns with the three and a half prophetic years that papal Rome trampled down the sanctuary.
Wiwitané pangepungan patang taun déning Cestius ing taun 66, lan banjur pungkasané déning Titus ing taun 70, ngasilaké pralambang alfa lan pralambang omega tumrap sawijining mangsa patang taun. Mangsa kang padha iku uga dipralambangaké minangka telung setengah taun, kang salajengipun cocog karo telung setengah taun profetis nalika Roma kapausan ngidak-idak papan suci.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11: 2, 3.
Nanging plataran kang ana ing sajabaning padaleman suci iku aja kokukuri, lan aja diukur; awit iku wus kaparingake marang para bangsa liya: lan kutha suci iku bakal diidak-idak déning wong-wong mau patang puluh loro sasi lawase. Lan Aku bakal maringi kakuwasan marang loro seksi-Ku, lan wong-wong mau bakal medhar wangsit sajrone sewu rong atus sawidak dina, nganggo bagor. Wahyu 11: 2, 3.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Lan wong-wong mau bakal gugur dening landheping pedhang, lan bakal digawa dadi tawanan menyang ing sakehing bangsa; lan Yérusalèm bakal diidak-idak déning para bangsa liya, nganti kalané para bangsa liya kalakon sapenuhé. Lukas 21:24.
It is essential to note that I am employing both “inclusive” and “exclusive” reckoning to the period represented by the alpha symbol of Cestius unto the omega symbol of Titus. This identifies that two applications of time are represented with one history. We have already dealt with this biblical principle when we considered (many articles ago), the time between Jesus’ visit to Caesarea-Philippi (Panium) and His trip to the Mount of Transfiguration. Two biblical authors record six days and one eight days.
Penting sanget kanggo dicathet menawa aku migunakaké petungan “inklusif” lan “eksklusif” marang mangsa wektu kang kaanggit déning simbol alfa saka Cestius nganti simbol omega saka Titus. Iki nandhakaké yèn ana loro panganggoné wektu kang diwakili ana ing sajroning siji sajarah. Kita wis nate ngrembug asas Kitab Suci iki nalika kita nyinau (akeh artikel kepungkur) wektu antarané rawuhipun Gusti Yésus menyang Kaisaréa-Filipi (Panium) lan tindakipun dhateng Gunung Owah-Rupa. Ana loro panulis Kitab Suci kang nyathet enem dina, lan siji nyathet wolung dina.
And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart. Matthew 17:1.
Lan sawisé nem dina, Gusti Yésus ngajak Pétrus, Yakobus, lan Yohanes, saduluré Yakobus, banjur ngirid wong-wong mau munggah menyang gunung kang dhuwur, kapisah piyambakan. Matius 17:1.
And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. Mark 9:2.
Lan sawisé nem dina, Gusti Yésus ngajak Pétrus, Yakobus, lan Yohanes bebarengan karo Panjenengané, banjur ngasta wong-wong mau munggah menyang sawijining gunung kang dhuwur, kapisah dhewekan; lan Panjenengané malih pasuryan ana ing ngarsané wong-wong mau. Markus 9:2.
And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray. Luke 9:28.
Kira-kira wolung dina sawisé pangandika-pangandika iku, Panjenengané ngajak Pétrus, Yohanes, lan Yakobus, banjur minggah menyang gunung kanggo ndedonga. Lukas 9:28.
The destruction of Jerusalem has a “more direct” application to the latter days, and that destruction is two witnesses represented by Babylon and Rome. The two witnesses align with one another but provide different and essential prophetic characteristics in order to amplify the truth. The siege by Rome (66 to 70) was four years that also represents three and a half years. The three and a half years connects with the trampling down of the sanctuary and host accomplished by both paganism and papalism. The trampling down by papalism was for three and a half symbolic years as typified by a literal three and a half years in the siege by Rome.
Karusakané Yérusalèm nduwèni aplikasi sing “luwih langsung” tumrap jaman akhir, lan karusakan iku minangka loro seksi kang dilambangaké déning Babul lan Roma. Loro seksi iku salaras siji lan sijiné, nanging maringi ciri-ciri kenabian sing béda lan wigati, supaya kayektèn saya katerangaké. Pengepungan déning Roma (66 nganti 70) suwéné patang taun, kang uga makili telung setengah taun. Telung setengah taun iku ana sesambungané karo dipijak-pijaké papan suci lan bala, kang kalakon déning paganisme lan kapausan. Dipijak-pijaké déning kapausan lumaku telung setengah taun simbolis, kaya sing dilambangaké déning telung setengah taun harfiah ing pengepungan déning Roma.
That four-year siege also connects with the four-year periods associated with the prophetic line that identifies the lifting up of Islam and thereafter the lifting up of the movement of both the first and second and then the third angels. Cestius to Titus intersects with the wheel of papal Rome and also the wheel of Islam. The wheel of Rome and the three and a half years of Cestius and Titus intersects with papal Rome’s three and a half symbolic years, thus identifying the two entities of pagan and papal Rome. The wheel of Islam is connected by the same history as understood as four years, but just as with the wheel of Rome in that history, Islam is associated with a second power subject to the wheel of Islam—that being Adventism. The period of three and a half years represents Rome in both its phases, and the four-year period represents Islam and Adventism. Pagan and papal Rome cannot be separated prophetically and neither can Islam and Adventism.
Pengepungan patang taun iku uga gegandhèngan karo mangsa patang taun sing kaiket karo garis kenabian kang nandhani pengangkatan Islam lan sawisé iku pengangkatan gerakané malaékat kang kapisan lan kapindho, lan banjur malaékat kang katelu. Cestius nganti Titus sesambungan karo rodhané Roma kapapaan lan uga rodhané Islam. Rodhané Roma lan telung setengah tauné Cestius lan Titus sesambungan karo telung setengah taun simbolisé Roma kapapaan, mula ngenali loro entitas, yaiku Roma kapir lan Roma kapapaan. Rodhané Islam kagandhèng déning sajarah sing padha, kang dimangertèni minangka patang taun, nanging kaya rodhané Roma ing sajarah iku, Islam digandhèngaké karo kakuwasan kapindho sing ana ing sangisoré rodhané Islam, yaiku Adventisme. Mangsa telung setengah taun makili Roma ing kaloro fasené, lan mangsa patang taun makili Islam lan Adventisme. Roma kapir lan Roma kapapaan ora bisa dipisahaké sacara kenabian, lan mangkono uga Islam lan Adventisme.
This demands prophetically that when we consider the siege of Babylon that two understandings of time should be seen in the illustration of the eighteen-month siege. Two representations of time in the siege brought by Rome, prophetically demand two representations of time in the siege brought by Nebuchadnezzar. Nebuchadnezzar’s siege of eighteen months also can be understood as a symbol of one and a half years. Eighteen months is one and a half years, and one and a half can be expressed as 1.5 years. The siege of Nebuchadnezzar was both eighteen months and one point five (1.5) years.
Bab punika nuntut kanthi profetik bilih nalika kita nimbang bab pangepungan Babel, wonten kalih pangertosan babagan wekdal ingkang kedah katingal wonten ing ilustrasi pangepungan wolulas sasi punika. Kalih perlambang wekdal wonten ing pangepungan ingkang dipunlampahi déning Rum, kanthi profetik nuntut kalih perlambang wekdal wonten ing pangepungan ingkang dipunlampahi déning Nebukadnésar. Pangepungan Nebukadnésar ingkang wolulas sasi ugi saged dipunmangertosi minangka pralambang satunggal setengah taun. Wolulas sasi punika satunggal setengah taun, lan satunggal setengah saged dipunwedharaken minangka 1,5 taun. Pangepungan Nebukadnésar punika sekaligus wolulas sasi lan satunggal koma gangsal (1,5) taun.
The eighteen months addresses the power that was to trample down Jerusalem and the 1.5 years addresses Islam. The prophetic wheel of reckoning that identifies eighteen months identifies Babylon and the other prophetic wheel of reckoning identifies Islam. We have not yet set forth an explanation of how we arrive at the application of the 1.5 years in connection with Islam, but it should be noted that the two reckonings of time in the destruction brought by Rome connected with the prophetic wheel of Rome, (both pagan and papal), and the other reckoning connected with the prophetic wheel of Islam. These characteristics are found in both the alpha and omega destruction's of Jerusalem.
Wolu belas sasi punika ngewrataken kakuwatan ingkang badhé ngidak-idak Yérusalèm, lan 1,5 taun punika ngewrataken Islam. Roda paniten profetik ingkang ngenali wolu belas sasi punika ngenali Babil, lan roda paniten profetik sanèsipun punika ngenali Islam. Kita dereng ngaturaken katerangan babagan kepriyé kita dumugi dhateng panganggènipun 1,5 taun ing sesambetan kaliyan Islam, nanging prelu kacathet bilih kalih paniten wekdal wonten ing karusakan ingkang dipun-gawa déning Rum, ingkang gegandhèngan kaliyan roda profetik Rum, (pagan tuwin papal), lan paniten sanèsipun gegandhèngan kaliyan roda profetik Islam. Ciri-ciri punika kapanggih wonten ing karusakan alpha lan omega tumrap Yérusalèm.
The four-year siege of Jerusalem with Cestius and Titus represent the ending of a prophetic line that began with a thirty-eight-year period that concluded with a four-years siege symbolizing the lifting up of Islam, and the final four-year period in that very same line represents the lifting up of the ensign of the one hundred and forty-four thousand.
Pengepungan Yerusalem sajrone patang taun déning Cestius lan Titus nggambarake pungkasaning sawijining garis nabi sing diwiwiti kanthi sawijining mangsa telung puluh wolu taun, kang dipungkasi kanthi pengepungan patang taun minangka pralambang saka ditinggikaké Islam, lan mangsa patang taun pungkasan ing garis sing padha iku nggambarake ditinggikaké panji saka wong satus patang puluh papat ewu.
We will continue these things in the next article.
Kita badhé nerusaken prekawis-prekawis punika ing artikel salajengipun.