According to inspiration, when it comes to inspiration, “every fact has its bearing,” and “every principle has its bearing.”
Miturut ilham, ing prakara ilham, “saben kasunyatan duwe gegayutané,” lan “saben prinsip duwe gegayutané.”
“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.
“Kitab Suci ngemot kabèh asas sing diperlokaké manungsa supaya bisa dadi pantes tumrap urip iki utawa tumrap urip kang bakal teka. Lan asas-asas iki bisa dimangertèni déning kabèh wong. Ora ana wong sing nduwé roh kanggo ngregani piwulangé sing maca sanajan mung siji pérangan saka Kitab Suci tanpa olèh saka ing kono sawatara pamikiran sing migunani. Nanging piwulang Kitab Suci sing paling aji ora bakal kapèngeti lumantar panaliten sing mung sok-sok utawa pisah-pisah. Sistem agunging kayektèné ora dipratélakaké mangkono rupa saéngga bisa kawruhan déning pamaca sing kesusu utawa sembrana. Akèh bandhané dumunung adoh ing sangisoré lumahing, lan mung bisa dipikantuk lumantar panaliten sing temen lan upaya sing tanpa kendhat. Kayektèn-kayektèn sing nyusun kasampurnaning kabèh kang agung iku kudu digolèki lan diklumpukaké, ‘sathithik ing kéné, lan sathithik ing kana.’ Yesaya 28:10.”
“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.
“Nalika kanthi mangkono dipriksa kanthi tliti lan diklumpukaké dadi siji, kabèh mau bakal katitén cocog sampurna siji lan sijiné. Saben Injil dadi tambahan tumrap Injil liyané, saben pitedah nabi dadi panjlèntrèhan tumrap pitedah liyane, saben kayektèn dadi pangrembakaning kayektèn liya. Tipe-tipe ing tata-pranatan Yahudi katetepaké cetha déning Injil. Saben asas ing pangandikané Allah nduwèni papané dhéwé, saben kasunyatan nduwèni gegayutané. Lan susunané kang pepak, ing rancangan lan panglaksanane, marakaké paseksi tumrap Pangriptané. Susunan kang kaya mangkono iku ora bakal bisa digagas utawa dibentuk déning pikiran liya kejaba mung pikirané Panjenengané Kang Tanpa Wates.” Education, 123.
The fact of the matter is that the Hebrew expression “ereb boqer” is found eight times in the Bible. It is always translated as “evening and morning,” with the exception of Daniel 8:14 where it is rendered as “days.” According to inspiration verse fourteen is the “foundation and central pillar of the Advent faith.”
Kasunyatané ya iku bilih ungkapan Ibrani “ereb boqer” kapanggih kaping wolu ing Kitab Suci. Ungkapan punika tansah dipunjarwakaken dados “sonten lan enjing,” kejaba ing Daniel 8:14 ing pundi dipunjarwakaken dados “dinten.” Miturut inspirasi, ayat kaping patbelas punika inggih menika “landhesan lan pilar utami saking iman Advent.”
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.
“Ayat Kitab Suci sing ngungkuli kabeh liyane, kang wus dadi dhasar lan uga pilar utama saka pracaya Advent, yaiku pawartos, ‘Nganti rong ewu telung atus dina; banjur pasamuwan suci bakal disucekake.’ [Daniel 8:14.]” The Great Controversy, 409.
The fact therefore is that the “days” in the verse is the eighth time of the seven times that Hebrew expression is employed. And the biblical phenomenon of God’s prophetic guidance of the translators of the King James version purposely associated the biblical enigma of the eighth being of the seven in the verse that represents one of two visions in chapter eight. One word translated as “vision” in chapter eight is the Hebrew word “chazon,” and the other is “mareh.” “Mareh” means appearance and the “mareh” vision is the vision of Christ’s appearance in God’s prophetic Word. The “mareh” vision of Daniel 8:14 identifies that Christ was to appear and suddenly come to His temple on October 22, 1844. All these truths are facts, and they have their bearing upon the verse that is the central pillar, and the central pillar is not a doctrine or a prophecy that was fulfilled on October 22, 1844, the fact is that the verse is Christ, the central pillar.
Mulané, kasunyatané yaiku yèn tembung “days” ing ayat iku minangka wektu kaping wolu saka pitung wektu nalika ungkapan Ibrani iku dienggo. Lan pratélan Alkitab bab pituduh kenabian saka Allah marang para juru tarjamah versi King James kanthi sengaja nggayutaké teka-teki alkitabiah bab kang kaping wolu iku minangka pérangan saka kang pitu, ana ing ayat sing makili salah siji saka loro wahyu ing pasal wolu. Salah siji tembung sing diterjemahaké dadi “vision” ing pasal wolu yaiku tembung Ibrani “chazon,” lan sijiné manèh yaiku “mareh.” “Mareh” tegesé penampakan, lan wahyu “mareh” iku wahyu bab penampakané Kristus ing Sabda kenabiané Allah. Wahyu “mareh” saka Daniel 8:14 netepaké yèn Kristus mesthiné ngatingal lan dumadakan rawuh ing Padalemané ing tanggal 22 Oktober 1844. Kabèh kayektèn iki iku kasunyatan, lan kabèh iku ana gandhèngané karo ayat sing dadi pilar tengah, lan pilar tengah iku dudu doktrin utawa ramalan sing kawujud ing tanggal 22 Oktober 1844; kasunyatané yaiku yèn ayat iku Kristus, pilar tengah.
“While in this state of despondency, I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close; all who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.
“Nalika ana ing kahanan susah ati iki, aku ngimpi kang marakaké kesan kang jero tumrap pikiranku. Ing sajroning impènku aku weruh sawijining Padaleman Suci, kang dituju déning akèh wong kanthi padha mbludag mrana. Mung wong-wong kang ngungsi ing Padaleman Suci iku kang bakal kapitulungan nalika wekasaning mangsa wis tekan; kabèh wong kang tetep ana ing njabané bakal sirna ing salawas-lawasé. Wong akèh kang ana ing njaba, kang padha mlaku manut dalan uripé dhewé-dhéwé, padha ngina lan ngguyu-gguyoni wong-wong kang mlebu ing Padaleman Suci, sarta kandha marang wong-wong mau yèn rancangan kaslametan iki mung panyasatan kang licik, lan satemené ora ana bebaya apa waé kang kudu diendhani. Malah ana uga kang nyekel sawatara wong kanggo nyegah supaya wong-wong mau aja enggal-enggal mlebu ing njero témbok-temboké.
“Fearful of being ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me.
“Amarga wedi yen bakal dipoyoki, aku ngira luwih becik ngenteni nganti wong akèh iku bubar, utawa nganti aku bisa mlebu tanpa kacathet déning wong-wong mau. Nanging cacahé malah saya tambah tinimbang saya suda, lan amarga wedi menawa aku bakal kasep, aku enggal-enggal ninggal omahku lan nyurung lumantar ing antarané wong akèh iku. Ing sajroning sumelangku kanggo tekan ing Padaleman Suci, aku ora nggatèkaké lan ora peduli marang wong akèh sing ngubengi aku.
“On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins. Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.
“Nalika mlebet ing bangunan iku, aku weruh manawa padaleman suci kang jembar banget iku ditopang déning siji pilar agung, lan ing pilar iku kaiket anak wedhus gèmbèl kang wis remuk lan kebak getih. Aku lan wong-wong kang ana ing kono kaya-kaya padha mangerti manawa anak wedhus iku wis disuwèk lan diremuk marga saka kita. Kabeh wong kang mlebet ing padaleman suci iku kudu sowan ing ngarsané lan ngakoni dosa-dosané. Pas ana ing ngarepé anak wedhus iku ana kursi-kursi kang kaunggahaké, ing ndhuwur kono lenggah sakelompok wong kang katon bungah banget. Pepadhanging swarga kaya-kaya sumunar ing raosé pasuryan-pasuryané, lan padha memuji Gusti Allah sarta ngidungaké kidung panuwun kang kebak kabungahan, kang kaya swaraning musik para malaékat. Wong-wong iki yaiku wong-wong kang wis sowan ing ngarsané anak wedhus iku, ngakoni dosa-dosané, nampa pangapura, lan saiki lagi ngentosi kanthi pangajeng-ajeng kang bungah marang sawiji prastawa kang nggawé kabungahan.”
“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people; but I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night.
“Malah sawisé aku mlebu ing gedhong iku, rasa wedi nyerang aku, lan rasa isin manawa aku kudu ngasoraké awakku ana ing ngarsané wong-wong iki; nanging aku kaya-kaya kapeksa maju, lan alon-alon lagi mlaku ngubengi pilar mau supaya bisa ngadhepi cempené, nalika trompet muni, Pedalemané Allah gonjang-ganjing, sora pameca jaya kumrungsung saka para suci kang padha nglumpuk, pepadhang kang nggegirisi madhangi gedhong iku, banjur kabèh dadi pepeteng kang banget. Kabeh wong kang kabegjan mau wis sirna bebarengan karo pepadhang iku, lan aku kari dhéwékan ana ing gegerening bisu kang nggirisi saka wengi.”
“I awoke in agony of mind, and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed; that the Spirit of the Lord had left me, never to return.” Experience and Teachings, 24, 25.
“Aku tangi ing sajroning kasangsaraning batin, lan meh ora bisa ngyakinaké awakku dhéwé yèn aku mung ngimpi. Kayané marang aku yèn paukumaning nasibku wis katetepaké; yèn Rohé Gusti wus ninggal aku, lan ora bakal bali menèh.” Experience and Teachings, 24, 25.
We are now being tested as to whether we will enter the temple and thereafter confess our sins and secure the blessing of His justification. This last call to enter the temple is surrounded by obstacles to prevent our individual entrance, but should we now hesitate, we will be “left alone in the silent horror of night.” But this is not my only point.
Saiki kita lagi diuji, apa kita bakal mlebu ing Padalemané Allah banjur ngakoni dosa-dosa kita lan nampa berkah saka pambenerané Panjenengané. Panggilan pungkasan iki kanggo mlebu ing Padalemané Allah dikubengi alangan-alangan supaya saben wong saka kita ora mlebu, nanging manawa saiki kita ragu-ragu, kita bakal “ditinggal piyambakan ing kasunyatan medeni kang bisu saka bengi.” Nanging iki dudu siji-sijiné pokok kang arep dakkandhakaké.
Purposeful emphasis was placed upon this most important verse by including the distinction of the word “days,” which carries with it the prophetic enigma that eight is of the seven, which is one of the wheels in the sealing time of the one hundred and forty-four thousand. In the period of the sealing, the Protestant horn and the Republican horn of the sixth kingdom of Bible prophecy will both fulfill the enigma that the eighth is of the seven. Of the eight presidents since the time of the end in 1989, Trump became the sixth king of the sixth kingdom, and after he won his second term, he became the eighth that is of the seven. In the action of the United States in repeating the Edict of Milan in 313, the Laodicean movement of the one hundred and forty-four thousand will become the Philadelphian movement of the one hundred and forty-four thousand. The sealing time concludes at the Sunday law where the papacy’s deadly wound is healed, and she thus fulfills the enigma of Revelation seventeen as the eighth that is of the seven. One fact, represented in one Hebrew phrase, as one English word, brings the verse that identifies the opening of the judgment into the verse that identifies the close of judgment in the sealing time of the one hundred and forty-four thousand.
Ayat ingkang paling wigati punika kanthi sengaja dipunparingi panandhes kanthi nyakup pambédan tembung “dinten-dinten,” ingkang ngemot cangkriman profetis bilih wolu punika kalebet ing pitu, ingkang dados salah satunggaling rodha ing mangsa panyegelan tiyang satus sekawan dasa sekawan èwu. Ing mangsa panyegelan punika, sungu Protestan saha sungu Republikan saking karajan kaping enem ing pamecaning Kitab Suci sami-sami badhé netepi cangkriman bilih ingkang kawolu punika kalebet ing pitu. Saking wolung présidhèn wiwit mangsa wekasan ing taun 1989, Trump dados ratu kaping enem ing karajan kaping enem, saha sasampunipun pikantuk kamenangan kanggé mangsa jabatanipun ingkang kaping kalih, piyambakipun dados ingkang kawolu ingkang kalebet ing pitu. Salebeting tumindakipun Amerika Serikat ingkang ngambali Edik Milan taun 313, gerakan Laodikia tiyang satus sekawan dasa sekawan èwu badhé dados gerakan Filadelfia tiyang satus sekawan dasa sekawan èwu. Mangsa panyegelan punika dumugi pungkasanipun ing wekdal undhang-undhang Minggu, nalika tatu ingkang mejahi ingkang kasandhang déning kepausan dipunwarasaken, saha kanthi makaten piyambakipun netepi cangkriman ing Wahyu pitulas minangka ingkang kawolu ingkang kalebet ing pitu. Satunggal kasunyatan, ingkang dipunwakili ing satunggal frasa basa Ibrani, minangka satunggal tembung basa Inggris, mbekta ayat ingkang nedahaken wiwitaning pangadilan mlebet ing ayat ingkang nedahaken pungkasaning pangadilan ing mangsa panyegelan tiyang satus sekawan dasa sekawan èwu.
Every fact has its place, and there is only one expression where a numerical construction of a ‘number’ times another ‘number’ is used in the New Testament, and only two in the Old Testament. The alpha of the ‘numerical construction’ is in Genesis.
Saben kasunyatan nduwèni papané dhéwé-dhéwé, lan ing Prajanjian Anyar mung ana siji ungkapan sing migunakaké konstruksi numerik awujud sawijining ‘wilangan’ dipingaké karo ‘wilangan’ liyané, déné ing Prajanjian Lawas mung ana loro. Alfa saka ‘konstruksi numerik’ iku ana ing Purwaning Dumadi.
If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold. Genesis 4:24.
Yèn Kain bakal dibales pitung tikel, satemené Lamekh pitung puluh lan pitu tikel. Purwaning Dumadi 4:24.
The omega ‘numerical construction’ is in Matthew.
“Konstruksi numerik” omega kapanggih dina Injil Mateus.
Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:21, 22.
Banjur Pétrus sowan marang Panjenengané lan matur, “Gusti, sepira ping pira sadulurku nindakaké dosa marang aku, lan aku kudu ngapura marang dhèwèké? Ngantos kaping pitu?” Gusti Yésus ngandika marang dhèwèké, “Aku ora ngandika marang kowé, Ngantos kaping pitu; nanging, Ngantos pitung puluh ping pitu.” Matius 18:21, 22.
These passages represent the first and last time in the Bible where a number is identified to be multiplied with another number. There are many numbers, but the alpha of Genesis and the omega of Matthew possess the identical numerical construction, and they employ the same two numbers of ‘seven’ and ‘seventy.’
Pitedah-pitedah iki makili kaping pisanan lan pungkasan ing Kitab Suci nalika sawijining angka kasebut kanthi cetha kudu diping kalikake karo angka liyane. Ana akeh angka, nanging alfa ing Purwaning Dumadi lan omega ing Matius nduwèni susunan angka sing padha temenan, lan padha migunakaké loro angka sing padha, yaiku ‘pitu’ lan ‘pitung puluh’.
Between the alpha and omega, the middle and only other place where this numerical construction exists is in Leviticus twenty-five. There the two numbers are not ‘seven’ and ‘seventy,’ but ‘seven times seven years.’
Ing antarane alfa lan omega, papan ing tengah kang dadi siji-sijine papan liyane kang ngemot susunan wilangan iki ana ing Kaimaman bab selawe. Ing kono, wilangan loro mau dudu ‘pitu’ lan ‘pitung puluh,’ nanging ‘pitu ping pitung taun.’
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Leviticus 25:8.
Lan kowé kudu ngétung pitung sabat taun kanggo awakmu, pitung ping pitung taun; lan cacahing wektu saka pitung sabat taun iku bakal dadi patang puluh sanga taun kanggo kowé. Leviticus 25:8.
The middle numerical construction once again employs the number ‘seven,’ but not the number ‘seventy.’ The passage where it is located contains a blessing for obedience, and also a curse for disobedience. The blessings of freeing of slaves and restoration of land are contrasted with the curse of seven times that is mentioned four times in chapter twenty-six of Leviticus. The blessing included the Lord’s sustenance during the years the land rested, and a double blessing in the year of Jubilee, and the cursing of chapter twenty-six is the counterpart in the covenant warning of the two chapters.
Susunan wilangan kang dumunung ing tengah iku sapisan manèh migunakaké wilangan ‘pitu,’ nanging dudu wilangan ‘pitung puluh.’ Pérangan teks kang ngemot susunan iku ngandhut berkah tumrap pambangun-turut, lan uga ipat-ipat tumrap tumindak ora mbangun-turut. Berkah awujud pamardikaning para batur tukon lan pamulihaning tanah dikontrasaké karo ipat-ipat tikel pitu kang kasebut kaping papat ing bab nem likur Kitab Kaimaman. Berkah iku nyakup panyukupan kabutuhan urip déning Gusti sajroné taun-taun nalika tanah ngaso, lan berkah tikel loro ing taun Yobel, déné ipat-ipat ing bab nem likur minangka pasangan kosok baliné sajroning pepéling prajanjian kang ana ing rong bab mau.
The middle numerical construction appears in Leviticus 25:8 (‘seven times seven years’). It is immediately paired with the fourfold ‘seven times’ judgment of Leviticus 26. Thus, the middle numerical construction represents both a blessing and a curse, forming a doubled testimony in the book of Leviticus. The numerical construction of either the blessing or the curse of the Jubilee is placed between the judgment of Lamech and Jesus’ identification of the limit of probationary time. All three together are identifying a probationary limit, which when concluded will manifest one class who is blessed and one class who is cursed. The alpha and omega, representing the first and third angels’ messages, identify four hundred and ninety as the symbol of probationary time. When this is coupled with the curse or blessing of the Jubilee, the facts become important as we approach the study of Ezekiel chapter one verse one that places Ezekiel in the thirtieth year of the seventeenth Jubilee cycle.
Susunan wilangan kang ana ing tengah tinemu ing Kaimaman 25:8 (‘pitu ping pitung taun’). Iki langsung digandhengake karo paukuman ‘ping pitu’ kang kaandharake ping papat ing Kaimaman 26. Mula, susunan wilangan ing tengah iku nglambangake berkah lan uga ipat-ipat, saengga mujudake paseksi rangkep ing kitab Kaimaman. Susunan wilangan saka berkah utawa ipat-ipating Yobel dipapanake ing antarane paukumane Lamekh lan anggone Yesus nuduhake watesing mangsa pacoban. Katelu iku bebarengan nuduhake watesing mangsa pacoban; nalika mangsa iku rampung, bakal katon golongan siji kang kaberkahan lan golongan siji kang kena ipat-ipat. Alfa lan omega, kang nglambangake pawarta malaekat kapisan lan katelu, nuduhake patang atus sangang puluh minangka pralambanging mangsa pacoban. Manawa iki digandhengake karo ipat-ipat utawa berkah Yobel, kasunyatan-kasunyatan kasebut dadi wigati nalika kita arep nyinaoni Yeheskiel bab siji ayat siji, kang mapanake Yeheskiel ing taun kaping telung puluh saka siklus Yobel kaping pitulas.
That Jubilee cycle ended on October 22, 573 BC, and typified not only October 22, 1844, but also the soon-coming Sunday law. Ezekiel was standing in the temple, representing the one hundred and forty-four thousand who by faith have entered into the Most Holy Place at the end of the judgment, as did the faithful after October 22, 1844. To miss the “fact” of where Ezekiel is at in prophetic history in chapter one and verse one is to lose your “bearing.”
Siklus Yobel kasebut rampung ing tanggal 22 Oktober 573 SM, lan dadi pralambang ora mung tumrap tanggal 22 Oktober 1844, nanging uga tumrap undhang-undhang dina Minggu kang bakal enggal teka. Ezekiel lagi jumeneng ing Padaleman Suci, makili wong satus patang puluh papat ewu kang marga saka pracaya wis lumebu ing Papan Kang Mahasuci ing pungkasaning pangadilan, kaya kang wis ditindakake dening wong-wong kang setya sawisé tanggal 22 Oktober 1844. Ora mangertèni “kasunyatan” ngenani dunungé Ezekiel ing sajarah pameca ing bab siji lan ayat siji iku ateges panjenengan kelangan “pandom”.
After viewing the glory of the Lord given by the river Chebar, Ezekiel is humbled into the dust as were Daniel, Isaiah and John. Then all four of the examples provide elements of the anointing of those who are to give the message to a church that will not see or hear.
Sawisé nyumurupi kamulyaning Pangéran kang kaparingaké ing sapinggiring Kali Chebar, Ezekiel diasoraké nganti tekan lebu, kaya déné Daniel, Isaiah, lan John. Sabanjuré, patang tuladha mau kabèh nyedhiyakaké unsur-unsur pangjebadan tumrap wong-wong kang bakal nglantaraké pawarta marang pasamuwan kang ora gelem ndeleng utawa ngrungokaké.
There are six dates in the book of Ezekiel that address Jerusalem. We have previously addressed the first and last dates found in chapter one, verses one and two, and then in chapter forty, verse one. I have addressed the second date found in chapter eight and verse one, but only in its symbolic representation, and without locating it in connection with the siege and destruction of Jerusalem, and the entire book revolves around that axle. Jerusalem was destroyed at the end of 586/585 BC. And in Ezekiel 33:21 a fugitive arrives with the news of Jerusalem’s fall.
Ing kitab Yeheskiel wonten enem tanggal ingkang magepokan kaliyan Yerusalem. Sadèrèngipun kita sampun ngrembag tanggal kapisan lan tanggal pungkasan ingkang kapanggih ing bab setunggal, ayat setunggal lan kalih, lajeng ing bab sekawan dasa, ayat setunggal. Kula sampun ngrembag tanggal kaping kalih ingkang kapanggih ing bab wolu, ayat setunggal, ananging namung ing wujud pralambangipun, tanpa nemtokaken dunungipun ing sesambetan kaliyan pangepungan saha karisakanipun Yerusalem, déné kitab punika sadayanipun mubeng ing poros punika. Yerusalem dipunlebur ing pungkasan taun 586/585 sadèrèngipun Masèhi. Lan ing Yeheskiel 33:21, satunggaling tiyang ingkang lolos dumugi kanthi mbekta pawartos bab ambrukipun Yerusalem.
And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. Now the hand of the Lord was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Ezekiel 33:21, 22.
Lan kadadéan ing taun kaping rolas saka panangkaran kita, ing sasi kaping sapuluh, ing dina kaping lima saking sasi iku, ana wong kang uwal saka Yerusalem teka marang aku, matur, “Kutha iku wis katumpes.” Saiki astaing Pangéran wus ana ing atasku ing wayah sore, sadurungé wong kang uwal iku teka; lan Panjenengané wus mbikak cangkemku nganti nalika wong iku teka marang aku ing wayah ésuk; mulané cangkemku kabikak, lan aku ora bisu manèh. Yehezkiel 33:21, 22.
In the twelfth year the city was smitten, and Ezekiel is then free to speak upon his own volition. The vision of Ezekiel chapter eight was in the sixth year, thus roughly six years before the city was smitten.
Ing taun kaping rolas kutha iku kaantem, lan sawisé iku Yéhezkièl bébas ngandika miturut kersané dhéwé. Wahyu ing Yéhezkièl bab wolu kadadéané ing taun kaping nem, mula kira-kira nem taun sadurungé kutha iku kaantem.
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 kadadéan ing taun kaping nem, ing sasi kaping nem, ing tanggal kaping lima sasi iku, nalika aku lenggah ana ing omahku, lan para pinituwa Yehuda padha lungguh ana ing ngarepku, tangané Pangéran Allah tumiba ana ing kono marang aku. Ezekiel 8:1.
The next year, which was the seventh year, the elders sought Ezekiel to inquire of the Lord.
Ing taun candhake, yaiku taun kapitu, para pinituwa nemoni Ezekiel kanggo nyuwun pitedah marang Pangeran.
And it came to pass in the seventh year, in the fifth month, the tenth day of the month, that certain of the elders of Israel came to enquire of the Lord, and sat before me. Ezekiel 20:1.
Lan kelakon ing taun kapitu, ing sasi kaping lima, ing dina kaping sepuluh sasi iku, ana sawenèh para pinituwa saka Israèl padha teka nyuwun pirsa marang Pangéran Yehuwah, lan padha lungguh ana ing sangarepku. Ezekiel 20:1.
Then in the ninth year, the year-and-a-half siege began.
Banjur ing taun kaping sanga, pangepungan kang suwéné setaun setengah iku diwiwiti.
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.
Manèh, ing taun kaping sanga, ing sasi kaping sapuluh, ing dina kaping sapuluh sasi iku, pangandikané Pangéran rawuh marang aku, mangkéné: Hé anaké manungsa, catheta jenengé dina iki, ya iku dina iki dhéwé; ratu Babil wis ngadegé awaké nglawan Yérusalèm ing dina iki dhéwé. Yézkiel 24:1, 2.
Each of these dates represents specific waymarks of the latter days, for Paul says ancient Israel is an example for those who live at the end of the world.
Saben tanggal kasebut nuduhake tengara-tengara tartamtu ing jaman wekasan, awit Paulus ngandika manawa Israel kuna minangka tuladha tumrap wong-wong kang urip ing wekasaning jagad.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. 1 Corinthians 10:11, 12.
Saiki sakehing prakara mau kelakon marang wong-wong mau minangka tuladha; lan iku katulisan kanggo pepeling kita, yaiku kita kang urip ing wekasaning jaman. Mulané, sapa sing rumangsa yèn dhèwèké ngadeg, ngatèn-atèna supaya aja tiba. 1 Korinta 10:11, 12.
All six of the dates that concern Jerusalem occur between the first date in chapter one verse one and the last date found in chapter forty, verse one. Those two dates mark the fifth year of chapter one, which was 592 BC and the twenty-fifth year of chapter forty, which was 573 BC. At the line upon line level Ezekiel has a line for Egypt, which includes the reference of Tyre, and a line for Jerusalem. The line of Egypt has seven direct waymarks, (when Tyre is included) and Jerusalem has six. With these two lines are the line of Josiah and the seventeenth Jubilee cycle. Yet the line that is portrayed without a direct date is found in chapter four, and the line of chapter four possesses several of the wheels Ezekiel saw when he looked into the Most Holy Place. It is also laden with several symbolic truths.
Kabèh enem tanggal sing magepokan karo Yérusalèm dumadi ing antarané tanggal kawitan ing pasal siji ayat siji lan tanggal pungkasan sing kapacak ing pasal patang puluh ayat siji. Loro tanggal mau nandhani taun kaping lima ing pasal siji, yaiku 592 SM, lan taun kaping rong puluh lima ing pasal patang puluh, yaiku 573 SM. Ing tataran line upon line, Yézkiel nduwèni sawijining garis kanggo Mesir, sing nyakup rujukan tumrap Tirus, lan sawijining garis kanggo Yérusalèm. Garis Mesir nduwèni pitu waymark langsung, (nalika Tirus dilebokaké) lan Yérusalèm nduwèni enem. Bebarengan karo loro garis iki ana garis Yosia lan siklus Yobel kaping pitulas. Nanging, garis sing digambaraké tanpa tanggal langsung kapacak ing pasal papat, lan garis ing pasal papat iku ngemot sawatara roda sing dideleng Yézkiel nalika piyambakipun mirsani menyang Papan Mahasuci. Garis iku uga kebak karo sawatara kayektèn simbolis.
430
430
The number four hundred and thirty represents the everlasting covenant, and in chapter four Ezekiel is employed by the Lord as a living parable, a parable which includes the number four hundred and thirty.
Cacah patang atus telung puluh nggambarake prejanjian langgeng, lan ing pasal papat Yéhezkièl kaanggo déning Pangéran minangka pasemon urip, sawijining pasemon kang nyakup cacah patang atus telung puluh.
Thou also, son of man, take thee a tile, and lay it before thee, and pourtray upon it the city, even Jerusalem: And lay siege against it, and build a fort against it, and cast a mount against it; set the camp also against it, and set battering rams against it round about. Moreover take thou unto thee an iron pan, and set it for a wall of iron between thee and the city: and set thy face against it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel. Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. And, behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast ended the days of thy siege. Ezekiel 4:1–8.
Kowé uga, hé anaké manungsa, njupuka sapapan lempung, banjur pasangen ana ing ngarepmu, lan gambaraké ing kono kutha iku, yaiku Yerusalem. Banjur kepungana kutha iku, lan degégna béntèng marang kono, lan timbunana gundhukan marang kono; pasangna uga kémah-kémah perang nglawan kono, lan pasangna alat pendhobrak ing sakiwa-tengené. Sabanjuré, njupuka kanggo awakmu panci wesi, lan pasangen iku dadi témbok wesi ing antaramu lan kutha iku; banjur pasangna rai panjenenganmu ngadhep marang kono, lan kutha iku bakal kaepung, lan kowé bakal ngepung kutha iku. Iki bakal dadi pratandha kanggo brayat Israèl. Kowé uga léléhana ing sisih kiwamu, lan tumpangna pialané brayat Israèl ana ing kono: manut cacahé dina sing bakal koklakoni lèlèh ing kono, kowé bakal nanggung pialané. Awit Aku wus netepaké marang kowé taun-taun pialané, manut cacahé dina, yaiku telung atus sangang puluh dina: mangkono kowé bakal nanggung pialané brayat Israèl. Lan manawa kowé wis ngrampungaké iku kabèh, léléhana manèh ing sisih tengenmu, lan kowé bakal nanggung pialané brayat Yéhuda patang puluh dina: saben dina Aku wus netepaké kanggo setaun. Mulané kowé kudu ngadhepake rai panjenenganmu marang pengepungan Yerusalem, lan lengenmu kudu kabukak, sarta kowé kudu medhar wangsit nglawan kutha iku. Lan lah, Aku bakal masang talining pangiket marang kowé, lan kowé ora bakal bisa malih saka sisih siji menyang sisih liyané, nganti kowé ngrampungaké dina-dina pengepunganmu. Yehezkiel 4:1–8.
The siege of Jerusalem, as illustrated by Ezekiel is a “sign,” just as the siege against Jerusalem brought by Cestius in the year 66. Commenting on Jesus identifying the destruction of Jerusalem, Sister White informs us that the “direct” fulfillment of the destruction of Jerusalem is in the latter days. The sign of the destruction upon the two witnesses represented by Nebuchadnezzar and Cestius identify that the sign of the siege, is the sign of the approaching Sunday law.
Pengepungan Yerusalem, kaya sing digambarake déning Yehezkiel, iku sawijining “tetenger,” kaya uga pengepungan marang Yerusalem sing digawa déning Cestius ing taun 66. Nalika maringi komentar bab Gusti Yesus ngenali karusakan Yerusalem, Sister White ngandhani kita yèn panggenapan “langsung” saka karusakan Yerusalem iku dumadi ing dina-dina pungkasan. Tetenger karusakan tumrap kaloro seksi sing diwakili déning Nebukadnésar lan Cestius mratélakaké yèn tetenger pengepungan iku, yaiku tetenger saka angger-angger Minggu sing wis nyedhak.
A Day for a Year
Sedina Dina kanggo Setaun
Within the passage we are considering, we also see the omega biblical reference to the premier rule of prophetic interpretation of William Miller in the foundational movement of the first and second angels’ messages. The alpha of the day for a year principle was also an omega symbol, for the alpha of the day for a year principle was set forth in the book of Numbers as the tenth and final test, which Israel failed, thereby bringing upon themselves death in the wilderness over the forty years of wilderness wandering.
Ing pérangan ingkang saweg kita tintingi punika, kita ugi ningali rujukan omega ing Kitab Suci tumrap paugeran utami William Miller babagan panapsiran pameca ing gerakan ingkang dados dhasaring pawartos malaékat kapisan lan kaping kalih. Alfa saking paugeran sadinten minangka sataun ugi minangka pralambang omega, awit alfa saking paugeran sadinten minangka sataun punika dipunandharaken ing Kitab Wilangan minangka pacoban kaping sedasa lan ingkang pungkasan, ingkang boten kasil dipunliwati déning bangsa Israel, satemah ndadosaken dhirinipun piyambak nemahi pati ing ara-ara samun salebeting sekawan dasa taun anggènipun ngumbara ing ara-ara samun.
And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness. After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. Numbers 14:33–35.
Lan anak-anakmu bakal padha ngumbara ana ing ara-ara samun patang puluh taun, lan bakal nanggung jina-panjenenganmu, nganti bangkai-bangkai panjenengan padha sirna ana ing ara-ara samun. Miturut cacahing dina nalika panjenengan padha nliti tanah iku, yaiku patang puluh dina, saben dina kanggo setaun, panjenengan bakal nanggung kaluputan-kaluputanmu, yaiku patang puluh taun, lan panjenengan bakal sumurup peparing-Ku kang Dakcewakké. Aku iki Pangéran wis ngandika, temenan Aku bakal nindakaké iku marang sakehé pasamuwan ala iki, kang padha nglumpuk bebarengan nglawan Aku: ana ing ara-ara samun iki wong-wong mau bakal entèk, lan ana ing kana wong-wong mau bakal mati. Wilangan 14:33–35.
The prophetic implications that the day for a year principle is identified in the final rebellion of the ten-step testing process beginning at the Red Sea crossing, and that the same principle is again proclaimed as Jerusalem is to be besieged and destroyed must be understood and applied to the passage we are considering, as must the significance of the “siege” being the “sign.”
Implikasi profetis saka kasunyatan manawa prinsip sadina kanggo setaun katitik ing pambaléla pungkasan sajroning proses pangujian sepuluh tataran kang diwiwiti nalika nyabrang Segara Teberau, lan manawa prinsip kang padha diwartakaké manèh nalika Yérusalèm bakal dikepung lan dirusak, kudu dimangertèni lan ditrapaké marang pérangan teks kang lagi kita tintingi, semono uga wigatiné “pangepungan” minangka “pratandha.”
The line of history that is brought together when employing the “siege” of Jerusalem as the sign must be recognized, for it becomes an "axle" so to speak, and metaphorically the sign of the siege, has many spokes attached. The sign of the siege is perhaps the most important passage in Ezekiel, and the sign allows the Lion of the tribe of Judah to bring perfection out of what first appeared to Ezekiel to be confusion. The “sign” of the siege, the year for a day principle, and the prophetic lines brought together by the siege, must be considered in the context that four hundred and thirty represents the everlasting covenant.
Garis sajarah sing dipunsawijèkaké nalika migunakaké “pengepungan” Yerusalem minangka pratandha kedah dipunmangertosi, awit punika dados satunggaling “poros”, upaminipun mekaten, lan kanthi kiasan pratandha pengepungan punika gadhah kathah jeruji ingkang kagandhèng. Pratandha pengepungan punika mbokmenawi minangka pérangan ingkang paling wigati ing Yehezkiel, lan pratandha punika maringi kalodhangan dhateng Singa saking taler Yehuda kanggo nglairaké kasampurnan saking punapa ingkang wiwitanipun katingal déning Yehezkiel minangka kabingungan. “Pratandha” pengepungan, asas setaun tumrap sedinten, lan garis-garis kenabian ingkang dipunsawijèkaké déning pengepungan punika, kedah dipuntingali wonten ing konteks bilih patang atus tigang dasa makili prajanjian langgeng.
The Covenant
Prajanjian
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.
Panjenengané banjur ngandika marang Abram, “Ngertia temen-temen yèn turunira bakal dadi wong manca ana ing tanah kang dudu kagungané, lan bakal padha ngabdi marang wong-wong ing kana; sarta wong-wong iku bakal nandhangsaraké turunira patang atus taun.” Purwaning Dumadi 15:13.
The Lord entered into covenant with Abraham in a three-step process, and the first of those three steps included the prophecy that Abraham’s descendants would be captives in Egypt for four hundred years. In the second step, Abraham was given the rite of circumcision, and the third step was the sacrifice of Isaac on Mount Moriah. Four hundred years was identified in the alpha of three steps the Lord took in raising up and entering into covenant with a chosen people. That chosen covenant people were divorced from God at the stoning of Stephen in the year 34, and thereafter Paul, the chosen apostle to the Gentiles, identified that four hundred years as—four hundred and thirty years.
Gusti ngiket prajanjian karo Abraham lumantar proses telung tataran, lan tataran kapisan saka telung tataran kasebut ngemot pameca manawa turunane Abraham bakal dadi tawanan ing Mesir suwene patang atus taun. Ing tataran kapindho, Abraham kaparingan pranatan tetak, lan tataran katelu yaiku pangurbanan Isaac ing Gunung Moriah. Patang atus taun kasebut disebutake ing alfa saka telung tataran kang ditindakake dening Gusti kanggo ngadegake sawijining umat pilihan lan ngiket prajanjian karo umat kasebut. Umat pilihan kang kaiket ing prajanjian kasebut dipegat dening Gusti Allah nalika Stephen dibenturi watu ing taun 34, lan sawise iku Paul, rasul kang pinilih kanggo bangsa-bangsa dudu Yahudi, nyebut patang atus taun kasebut minangka—patang atus telung puluh taun.
And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. Galatians 3:17.
Dene iki kang dakkandhakake: angger-anggering Toret, kang kaparingake patang atus telung puluh taun sawuse iku, ora bisa mbatalake prajanjian kang sadurunge wus dikukuhake dening Gusti Allah ana ing Sang Kristus, nganti ndadekake prasetyan iku tanpa daya. Galatia 3:17.
The number that represents the covenant is four hundred and thirty, but the two witnesses of Abram and Saul, who both had their names changed to Abraham and Paul respectively, identify two distinct periods that make up the whole number of four hundred and thirty. When God changes a soul’s name, it is a symbol of a covenant relationship between that soul and God. The four hundred and thirty years is therefore a sum that is produced by the addition of two distinct numbers, as with Abraham’s four hundred and Paul’s addition of thirty. Ezekiel lay upon his left side for three hundred and ninety days, and then on his right side for forty days, identifying two numbers whose sum total is four hundred and thirty.
Angka kang nglambangaké prajanjian iku patang atus telung puluh, nanging saksi loro, yaiku Abram lan Saul, kang jenengé padha diganti dadi Abraham lan Paul miturut urut-urutané, nuduhaké rong kurun wektu kang béda, kang yèn digabung gunggungé dadi patang atus telung puluh. Nalika Gusti Allah ngganti jenengé sawijining jiwa, iku minangka pralambang sesambungan prajanjian antarané jiwa mau lan Gusti Allah. Mula, patang atus telung puluh taun iku minangka gunggung asil panjumlahan rong angka kang béda, kaya déné patang atus saka Abraham lan tambahan telung puluh saka Paul. Ezekiel gumléthak miring ngiwa suwéné telung atus sangang puluh dina, banjur miring nengen suwéné patang puluh dina, kang nuduhaké rong angka kang gunggungé patang atus telung puluh.
In Genesis chapter eleven the covenant of death that was brought about immediately after the flood through the rebellion of Nimrod identifies the distinction between two covenants. The elements of the tower of Babel testify to a satanic save yourself covenant people who were to be judged and scattered. In the same chapter, the genealogy of the Hebrews is introduced by the birth of Eber, marking the beginning of a chosen people to represent the covenant of life, in contrast with Nimrod’s covenant of death.
Ing Purwaning Dumadi bab sewelas, prajanjian pati kang kelakon sanalika sawisé banjir lumantar pambrontakané Nimrod nélakaké béda antarané rong prajanjian. Unsur-unsur Menara Babel maringi paseksi tumrap sawijining bangsa prajanjian Iblis kang ngupaya ngluwari awaké dhéwé, kang pantes diadili lan dipencar. Ing bab kang padha, silsilahé wong Ibrani diwiwiti kanthi kalairané Eber, kang nandhani wiwitané sawijining bangsa pilihan kanggo makili prajanjian urip, minangka kosok baliné prajanjian pati duwèké Nimrod.
And Eber lived four and thirty years, and begat Peleg: And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. And Peleg lived thirty years, and begat Reu. Genesis 11:16–18.
Lan Éber urip telung puluh papat taun, lan banjur nglairaké Péleg. Sawisé nglairaké Péleg, Éber isih urip patang atus telung puluh taun, lan nglairaké para putra lan para putri. Lan Péleg urip telung puluh taun, lan banjur nglairaké Réhu. Purwaning Dumadi 11:16–18.
In chapter ten of Genesis Eber and Peleg are first mentioned.
Ing pasal sepuluh Kitab Purwaning Dumadi, Eber lan Peleg kawitan kasebat.
And unto Eber were born two sons: the name of one was Peleg; for in his days was the earth divided; and his brother’s name was Joktan. Genesis 10:25.
Lan Éber lair anak lanang loro: jeneng kang siji Péleg; amarga ing jamane bumi kabagi; lan jeneng seduluré yaiku Yoktan. Purwaning Dumadi 10:25.
Peleg means division or splitting, and in the days of Peleg the division of two classes of covenant people is marked by the history of the tower of Babel and Nimrod’s rebellion. Eber lived to be four hundred and sixty-four years, but after Peleg (division) was born he lived four hundred and thirty years. Every fact has its bearing, and four hundred and thirty is the number Paul assigns to the covenant prophecy of Abraham. Although the number four hundred and thirty is identified with Eber’s life after the birth of Peleg, the first thirty-four years of his life is expressed as “four and thirty years,” which is of course thirty-four years, but at the simple expression of those thirty-four years it reads “four” and “thirty” (430). Then came four hundred and thirty, then the first expression of Peleg’s life is “thirty.”
Peleg tegesé pamérangan utawa pamisahan, lan ing jamané Peleg paméranganing rong golongan umat prasetyan katandhani déning sajarah menara Babel lan pambrontakané Nimrod. Eber urip nganti patang atus sewidak papat taun, nanging sawisé Peleg (pamisahan) lair, dhèwèké isih urip patang atus telung puluh taun. Saben kasunyatan nduwèni gegandhèngané dhéwé, lan patang atus telung puluh iku angka kang dipasrahaké déning Paulus marang wangsit prasetyané Abraham. Sanadyan angka patang atus telung puluh kaiket karo uriping Eber sawisé lairé Peleg, telung puluh papat taun kang kapisan saka uripé diandharaké minangka “patang lan telung puluh taun,” kang temtu waé telung puluh papat taun, nanging ing paujaran prasaja tumrap telung puluh papat taun iku kabacané “patang” lan “telung puluh” (430). Banjur tumeka patang atus telung puluh, banjur pangandikan kang kapisan bab uripé Peleg yaiku “telung puluh.”
Eber is the root of the name Hebrew and it is the first mention of the Hebrews, who were to be the chosen people of the covenant. Eber means to cross over, thus typifying the covenant people who cross over from the earth to the new earth as Abraham’s children did when they crossed over the Red Sea to the Promised land. The forty-year wilderness wandering impeded that crossing over, but at the end of the forty years they crossed over the Jordan to the Promised Land, thus typifying the final crossing over of God’s people. Peleg represents the history when the division of mankind into two covenant people first occurred at Nimrod’s tower. The symbol of Nimrod’s covenant of death is confusion, and the symbol of the Hebrew covenant of life is the four hundred and thirty years of Eber’s life before the division represented by Peleg. The name Peleg also marks a symbolic numerical truth, for the four hundred and thirty years of Eber is divided into two numbers, and Peleg represents a distinction of the four hundred with the number thirty.
Eber iku asalé saka jeneng Ibrani, lan iki minangka sebutan kang kapisan tumrap wong Ibrani, kang bakal dadi umat pilihaning prajanjian. Eber tegesé “nyabrang,” mula nglambangaké umat prajanjian kang nyabrang saka bumi menyang bumi anyar, kaya déné para anaké Abraham nalika padha nyabrang Segara Abang menyang Tanah Prajanjian. Lelakoning ngumbara ing ara-ara samun patang puluh taun ngalang-alangi panyabrangan mau, nanging ing pungkasané patang puluh taun iku padha nyabrang Kali Yordan menyang Tanah Prajanjian, mula nglambangaké panyabrangan pungkasané umat Allah. Peleg makili sajarah nalika pamisahaning manungsa dadi rong umat prajanjian kapisan dumadi ing menarané Nimrod. Lambang prajanjianing pati saka Nimrod iku kebingungan, lan lambang prajanjianing urip wong Ibrani iku patang atus telung puluh taun uriping Eber sadurungé pamisahan kang diwakili déning Peleg. Jeneng Peleg uga nandhani sawijining kayektèn angka kang simbolis, awit patang atus telung puluh tauné Eber kabagi dadi rong cacah, lan Peleg makili sawijining pambédan antarané angka patang atus lan angka telung puluh.
Four hundred and thirty possesses two parts. The four hundred years of Abraham’s covenant along with the additional thirty years marked by Paul. The increase of knowledge that produces the final revival of God’s people is represented in Daniel chapter twelve, where the two-part symbol of the everlasting covenant is specifically identified, and it is set forth in verses 9/11.
Patang atus telung puluh kagungan kalih pérangan. Sekawan atus tauning prejanjianipun Abraham sesarengan kaliyan tambahan tigang puluh taun ingkang dipun tandhai déning Paulus. Tambahing kawruh ingkang ngasilaken kawiwitan pungkasan tumrap umatipun Allah dipun pralambangakên wonten ing Daniel bab kalih welas, ing pundi pralambang kalih pérangan saking prejanjian langgeng punika kaidentifikasi kanthi mligi, lan punika kaaturaken wonten ing ayat 9/11.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:9–11.
Panjenengané banjur ngandika, “Lungaa, Dhanièl; awit tembung-tembung iku katutup lan kasegel nganti ing wekasaning jaman. Akeh wong bakal disucèkaké, lan diputihaké, lan diuji; nanging wong-wong duraka bakal tumindak duraka; lan ora ana siji waé saka wong-wong duraka iku bakal mangertèni; nanging wong-wong wicaksana bakal mangertèni. Lan wiwit wektu nalika kurban saben dina bakal disingkiraké, lan kanisthan kang ndadèkaké sepi disadegé, bakal ana sèwu rong atus sangang puluh dina.” Daniel 12:9–11.
The final unsealing that produces a three-step testing process as represented in verse ten as “purified, and made white, and tried,” is associated with the twelve hundred and ninety years. The pioneer understanding of the verse is that the removal of the resistance of paganism in 508 began a thirty-year process that led to the setting up of the papacy as the fifth kingdom of Bible prophecy in 538, who then reigned as the fifth kingdom of Bible prophecy until the twelve hundred and sixty years concluded in 1798. The thirty years from 508 until 538 is also represented by Paul as a “falling away first,” in 2 Thessalonians.
Pambukakan segel kang pungkasan, kang nuwuhake proses pangujian telung tataran kaya kang digambarake ing ayat sepuluh minangka “diresiki, diputihake, lan diuji,” gegayutan karo wektu sewu rong atus sangang puluh taun. Pangertene para pelopor tumrap ayat kasebut yaiku yen disingkirake panentangan saka paganisme ing taun 508 miwiti proses telung puluh taun kang tumuju marang madege kepausan minangka karajan kaping lima ing pameca ing Kitab Suci ing taun 538, kang banjur mrentah minangka karajan kaping lima ing pameca ing Kitab Suci nganti wektu sewu rong atus sewidak taun iku rampung ing taun 1798. Wektu telung puluh taun saka taun 508 nganti taun 538 iku uga digambarake dening Paulus minangka “pamurtadan luwih dhisik,” ing 2 Tesalonika.
In 2 Thessalonians the subject is the relationship between pagan Rome and papal Rome, the fourth and fifth kingdoms of prophecy respectively. It is in this chapter of Thessalonians that William Miller discovered that the “daily” in the book of Daniel represented pagan Rome, and Miller further discovered that the “daily” in Daniel was always presented in connection with the abomination or the transgression of desolation. The abomination and transgression of desolation in the book of Daniel represent what John identifies in the book of Revelation as the image of the beast and the mark of the beast, respectively.
Ing 2 Tesalonika, pokok bahasanipun inggih punika sesambetan antawisipun Roma kapir lan Roma paus, inggih punika karajan kaping sekawan lan kaping gangsal ing nubuatan. Wonten ing pasal Tesalonika menika William Miller manggihaken bilih “daily” ing kitab Daniel nglambangaken Roma kapir, lan Miller langkung tebih malih manggihaken bilih “daily” ing Daniel tansah dipunwedharaken gegayutan kaliyan kekejian utawi panerakéng angger-angger ingkang ndadosaken sepi. Kekejian lan panerakéng angger-angger ingkang ndadosaken sepi ing kitab Daniel nggambaraken punapa ingkang Yohanes tetelakaken ing kitab Wahyu dados reca kéwan lan tandha kéwan, piyambak-piyambakipun.
William Miller based most, if not all, of his prophetic applications upon his identification of two desolating powers, represented as the “daily” (pagan Rome), and the second desolating power, which is expressed two ways, as the transgression of desolation (the combination of church and state), in the Revelation—as the image of the beast (the papal prophetic structure), and the abomination of desolation (the worship of the sun) in Revelation—as the mark of the beast. The understanding derived by Miller from Paul’s presentation in 2 Thessalonians was a primary foundational understanding of Miller, who is the symbol of the foundations of Adventism. Paul claims that those who do not love the truth represented in chapter two of 2 Thessalonians are those who receive strong delusion.
William Miller ndhasaraké sapérangan gedhé, yèn ora kabèh, panrapané tumrap pameca marang anggoné ngenali rong panguwasa kang njalari karusakan, yaiku kang dilambangaké minangka “padinan” (Roma kapir), lan panguwasa kapindho kang njalari karusakan, kang diandharaké kanthi rong cara, yaiku minangka palanggaran kang njalari karusakan (manunggaling gréja lan nagara), ing kitab Wahyu—minangka recané kéwan (tatanan profetis kepausan), lan kanisthan kang njalari karusakan (panyembahan marang srengéngé) ing kitab Wahyu—minangka tengeré kéwan. Pangerten kang dijupuk Miller saka andharané Paulus ing 2 Tésalonika iku minangka pangerten dhasar kang utama tumrap Miller, kang dadi pralambang dhasar-dhasaré Adventisme. Paulus negesaké yèn wong-wong kang ora nresnani kayektèn kang kaandharaké ing bab kapindho kitab 2 Tésalonika iku wong-wong kang nampa panyasaran kang kuwat.
In Daniel’s three verses (Daniel 12:9–11) the symbolic understanding in the latter days cannot include the application of time, for as of October 22, 1844; the application of prophetic time is no longer valid. The 9/11 verses represent two distinct periods of thirty years and twelve hundred and sixty years. The numbers forty and the number twelve hundred and sixty are both symbols of a prophetic wilderness, and are prophetically interchangeable. Therefore, twelve hundred and sixty can be understood as forty, and forty is the tithe of four hundred. The 9/11 verses symbolize the number of the everlasting covenant, as represented by four hundred (Abraham) in connection with thirty (Paul). The ‘wilderness’ represented by ‘twelve hundred and sixty’ aligns with a ‘wilderness of forty’, and forty, is a tithe of four hundred. Thirty is thirty. Four hundred and thirty is produced by the number four hundred added to the number thirty, which in Ezekiel chapter four is represented as three hundred and ninety added to the number forty.
Ing telung ayat ing kitab Daniel (Daniel 12:9–11), pangertèn simbolis ing dina-dina wekasan ora bisa nyakup panerapan wektu, amarga wiwit tanggal 22 Oktober 1844, panerapan wektu ing pameca wis ora sah manèh. Ayat-ayat 9/11 nglambangaké rong mangsa kang béda, yaiku telung puluh taun lan sèwu rong atus sewidak taun. Angka patang puluh lan angka sèwu rong atus sewidak loro-loroné minangka pralambang ara-ara samun ing pameca, lan ing babagan pameca bisa silih nggantèni. Mula saka iku, sèwu rong atus sewidak bisa dimangertèni minangka patang puluh, lan patang puluh iku prasepuluhané patang atus. Ayat-ayat 9/11 nglambangaké angka prajanjian langgeng, kaya kang dilambangaké déning patang atus (Abraham) kang digandhèngaké karo telung puluh (Paul). ‘Ara-ara samun’ kang dilambangaké déning ‘sèwu rong atus sewidak’ laras karo ‘ara-ara samun patang puluh’, lan patang puluh iku prasepuluhan saka patang atus. Telung puluh iku telung puluh. Patang atus telung puluh iku asil saka angka patang atus kang ditambahaké marang angka telung puluh, kang ing Ezekiel bab papat dilambangaké minangka telung atus sangang puluh kang ditambahaké marang angka patang puluh.
The 9/11 verses in chapter twelve represent the middle of three prophetic periods in the chapter, and they are a symbol of the everlasting covenant that is unsealed in the latter days. The unsealing of the meaning of four hundred and thirty in the latter days is brought about in chapter four of Ezekiel.
Ayat-ayat 9/11 ing bab rolas makili pérangan tengah saka telung mangsa kenabian ing bab iku, lan iku minangka pralambang prajanjian langgeng kang dibukak segelé ing dina-dina wekasan. Kabukane segel tegesing angka patang atus telung puluh ing dina-dina wekasan iku kalaksanakake ana ing bab papat kitab Yehezkiel.
The Lion of the tribe of Judah is now unsealing the final warning message to those who have by faith entered into the Most Holy Place with Ezekiel, John, Daniel and Isaiah. That truth is opened up in conjunction with the lifting up of those represented not only as the outcasts of Israel, but as the ensign of the one hundred and forty-four thousand. That truth is set within the context of the covenant represented by Abraham’s four hundred years in conjunction with the covenant represented by Paul’s thirty years. That truth is set forth in Daniel twelve’s 9/11 verses, which represent the middle of three symbolic periods, which were correctly understood by the Millerites. The middle 9/11 truth that is being unsealed in Daniel twelve is represented in Ezekiel’s three hundred and ninety days and forty days. Those days are opened up to Ezekiel in the thirtieth year of the seventeenth Jubilee cycle, and Ezekiel, as a priest, represents the priesthood of the one hundred and forty-four thousand who are in the middle test of three tests.
Sang Singa saka taler Yehuda saiki lagi mbukak segeling pawarta pepéling pungkasan marang wong-wong kang kanthi iman wis lumebu ing Papan Kang Mahasuci bebarengan karo Yeheskiel, Yokanan, Dhaniel, lan Yesaya. Bebener iku kawiyak magepokan karo kaangkaté wong-wong kang dilambangaké ora mung minangka wong-wong Israel kang katundhung, nanging uga minangka panjiné wong satus patang puluh papat èwu. Bebener iku kapapanaké ing kontèks prajanjian kang dilambangaké déning patang atus tauné Abraham, magepokan karo prajanjian kang dilambangaké déning telung puluh tauné Paulus. Bebener iku kaandharaké ing ayat-ayat 9/11 ing Dhaniel rolas, kang nglambangaké mangsa tengah saka telung mangsa simbolis, kang wis dimangertèni kanthi bener déning golongan Millerit. Bebener 9/11 ing tengah kang lagi kabukak segelé ing Dhaniel rolas iku dilambangaké ing telung atus sangang puluh dina lan patang puluh dinané Yeheskiel. Dina-dina iku kawiyak marang Yeheskiel ing taun kaping telung puluh ing daur Yobel kaping pitulas, lan Yeheskiel, minangka imam, nglambangaké kaimamané wong satus patang puluh papat èwu kang lagi ana ing ujian tengah saka telung ujian.
Ezekiel is marked within the temple test on the “fifth day” of the “fourth month,” which in Millerite history marked the very middle (“midway”) of the seven months that began at the first disappointment on April 19, 1844, and ended on October 22 of the same year.
Ezekiel ditandhani ing sajroning pangujian padaleman suci ing “dina kaping lima” saka “sasi kaping papat,” kang ing sajarah Millerite nandhani pas tengah-tengahé (“ing tengah-tengah”) wektu pitung sasi kang diwiwiti nalika kuciwa kapisan tanggal 19 April 1844, lan rampung tanggal 22 Oktober ing taun iku uga.
“In the summer of 1844, midway between the time when it had been first thought that the 2300 days would end, and the autumn of the same year, to which it was afterward found that they extended, the message was proclaimed in the very words of Scripture: ‘Behold, the Bridegroom cometh!’” The Great Controversy, 398.
“Ing mangsa panas taun 1844, ing satengahing antarané wektu nalika wiwitané dianggep yèn 2300 dina bakal pungkasan, lan mangsa gugur ing taun kang padha, kang sawisé iku katemokaké yèn tekan ing kono wekdalé lumampah, pawarta punika dipratélakakaké mawi tembung-tembung Kitab Suci piyambak: ‘Lah, Sang Pangantèn lanang rawuh!’” The Great Controversy, 398.
July 21, 1844 was midway in the seven sacred months, and on that date Samuel Snow was at the Boston Tabernacle presenting his message of the Midnight Cry. There, for the first time in a public presentation he “proclaimed in the very words of Scripture: ‘Behold, the Bridegroom cometh!’” We are now symbolically standing with Ezekiel in the Boston Tabernacle, shortly before the lifting up of the messengers of the midnight cry go forth like a tidal wave. The prophetic process of lifting up the ensign is represented in the prophetic line of Islam in Revelation chapter nine. Ezekiel chapter four provides the second witness and the conclusion of that prophecy of three hundred and ninety-one years and fifteen days, and he does so in chapter four.
Tanggal 21 Juli 1844 ana ing tengahing pitu sasi suci, lan ing tanggal iku Samuel Snow ana ing Tabernakel Boston nyampekake pesenipun bab Sesambat Tengah Wengi. Ing kana, sapisananipun wonten ing sawijining pawartos umum, piyambakipun “martelakake kanthi tembung-tembung Kitab Suci piyambak: ‘Lah, Sang Penganten Pria rawuh!’” Saiki kita kanthi pralambang lagi ngadeg bebarengan karo Ezekiel ing Tabernakel Boston, sawatara sadurunge pangungkatan para utusan sesambat tengah wengi maju kaya ombak pasang gedhe. Proses kenabian bab ngangkat panji punika dipralambangake ing garis kenabian Islam wonten ing Wahyu pasal sanga. Ezekiel pasal sekawan maringi seksi kapindho lan pungkasaning ramalan punika, yaiku telung atus sangang puluh siji taun lan limalas dina, lan piyambakipun nindakaken punika ing pasal sekawan.
We will continue these things in the next article.
Kita badhé nerusaké perkawis-perkawis punika ing artikel salajengipun.