There are many amazing and important prophetic lines and truths in the book of Ezekiel. Of the biblical illustrations of prophets within the temple, Ezekiel is the one above all others that identifies the wheels within the wheels. Those wheels, according to Sister White represent the complex interplay of human activity illustrating the sequence of events in the time of the latter rain. Those events are represented by the prophet when he became part of the prophecy in an acted-out parable, such as when Ezekiel lies on his left and then right side in chapter four’s illustration of the siege of Jerusalem. There are also thirteen specific dates that outline Ezekiel’s history, and in so doing provide the waymarks of the latter rain period, when the one hundred and forty-four thousand are sealed. There are truths conveyed not only through dates, but also by numbers such as seventeen, nineteen, twenty-five, seventy, forty, three hundred and ninety and of course, thirty. Another number that is perhaps the most important number in the book of Ezekiel is the number one hundred and fifty. Yet the number one hundred and fifty is not found in the book of Ezekiel. Still, line upon line—it is there.
Ana akèh akèh garis kenabian lan kayektèn-kayektèn sing nggumunaké sarta wigati ana ing kitab Yéhezkièl. Saka gambaran-gambaran Alkitab bab para nabi ing sajroning Padaleman Suci, Yéhezkièl iku wongé sing ngungkuli kabèh liyané anggoné nandhani rodha-roda ing sajroning rodha-roda. Rodha-roda mau, miturut Sister White, nglambangaké sesrawungan ruwet antarané kagiyatan manungsa sing nggambaraké runtutan prastawa-prastawa ing mangsa udan pungkasan. Prastawa-prastawa mau diwakili déning nabi nalika piyambakipun dadi bagéan saka ramalan mau ing sawijining pasemon sing dipragakaké, kayata nalika Yéhezkièl mapan sare miring ing sisih kiwa banjur ing sisih tengené ana ing gambaran bab paprangan ngepung Yérusalèm ing bab papat. Uga ana telulas tanggal tartamtu sing njlèntrèhaké sajarah Yéhezkièl, lan kanthi mangkono nyedhiyakaké pratandha-pratandha dalan tumrap mangsa udan pungkasan, nalika wong satus patang puluh papat èwu iku dimaterèni. Ana kayektèn-kayektèn sing diwedharaké ora mung lumantar tanggal-tanggal, nanging uga lumantar angka-angka kayata pitulas, sangalas, rong puluh lima, pitung puluh, patang puluh, telung atus sangang puluh, lan mesthi waé, telung puluh. Ana angka liyané manèh sing mbokmenawa dadi angka sing paling wigati ing kitab Yéhezkièl, yaiku angka satus sèket. Nanging angka satus sèket iku ora tinemu ing kitab Yéhezkièl. Senadyan mangkono, baris demi baris—angka iku ana ana ing kono.
The number one hundred and fifty is prophetically embedded within the line of the siege, and the siege is a distinct prophetic line; or if you will, the siege is a wheel. A prophetic line of history will always possess an alpha and omega, and in so doing the characteristics of alpha and omega must be represented at the beginning and end of the line, or it isn’t a line. The alpha event of the siege was the death of Ezekiel’s wife and the end of the siege was the death of the bride of Christ, as represented by the destruction of Jerusalem.
Cacah satus seket punika kanthi profetik katanceb wonten ing garis pangepungan, lan pangepungan punika satunggaling garis profetik ingkang béda piyambak; utawi manawi kersa dipunwastani makaten, pangepungan punika satunggaling rodha. Satunggaling garis profetik sajarah tansah badhé gadhah alfa lan omega, lan kanthi mekaten sipat-sipat alfa lan omega kedah kawewakili ing wiwitan lan pungkasaning garis punika, manawi boten mekaten, punika sanes garis. Kedadéyan alfa saking pangepungan punika inggih pejahipun garwanipun Yehezkiel, lan pungkasaning pangepungan punika inggih pejahipun pangantèn putri Sang Kristus, kados ingkang kawewakili déning karusakaning Yerusalem.
And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. He that overcometh shall inherit all things; and I will be his God, and he shall be my son. But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will show thee the bride, the Lamb’s wife. Revelation 21:2–9.
Lan aku, Yokanan, weruh kutha suci, Yerusalem anyar, tumurun saka Gusti Allah saka swarga, wus kacawisake kaya panganten wadon kang dihias kanggo garwane. Lan aku krungu swara banter saka swarga ngandika: Lah, tarubé Gusti Allah ana ing antarané manungsa, lan Panjenengané bakal dedalem bebarengan karo wong-wong mau, lan wong-wong mau bakal dadi umat kagungané, lan Gusti Allah piyambak bakal nunggil karo wong-wong mau, sarta dadi Allahé. Lan Gusti Allah bakal ngusapi sakehing luh saka mripaté; lan pati ora bakal ana manèh, mangkono uga kasusahan, utawa tangis, utawa lara ora bakal ana manèh; awit prakara-prakara kang biyèn wus liwati. Lan Panjenengané kang lenggah ing dhampar ngandika: Lah, Aku ndadèkaké samubarang kabèh dadi anyar. Lan Panjenengané ngandika marang aku: Tulisen, awit pangandika iki bener lan setya. Lan Panjenengané ngandika marang aku: Wis kalakon. Aku iki Alfa lan Omega, wiwitan lan wekasan. Wong kang ngelak bakal Dakparingi banyu saka sumber banyu kauripan kanthi cuma-cuma. Sapa kang menang bakal oleh warisan samubarang kabèh; lan Aku bakal dadi Allahé, lan dhèwèké bakal dadi putraningSun. Nanging wong-wong kang wedi, lan kang ora pracaya, lan kang nistha, lan para tukang matèni, lan para wong laku jina, lan para juru sihir, lan para nyembah brahala, lan sakèhé wong goroh, bakal padha olèh pandumané ana ing tlaga kang murub déning geni lan belerang; iku pati kang kapindho. Lan ana siji saka pitu malaékat kang nyekel pitu bokor kang kebak pitu pageblug pungkasan teka marang aku, banjur guneman karo aku, pangandikané: Mrenea, bakal daktonjaké marang kowé Sang Pangantèn, garwané Sang Cempé. Wahyu 21:2–9.
Ezekiel’s wife dies at the outset of the siege, and she is there identified as the “desire of” Ezekiel’s “eyes,” and in the destruction of Jerusalem set forth in the same chapter, Jerusalem is identified as “the desire” of Israel’s “eyes.”
Bojoné Ézékiel séda ing wiwitaning pengepungan, lan ing kana dhèwèké kaarani “sing dadi kekarepaning” “mripat” Ézékiel; lan sajroning karusakaning Yérusalèm kang kaandharaké ana ing bab sing padha, Yérusalèm diarani “sing dadi kekarepan” “mripat” Israèl.
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, … 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. And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so?
Manèh ing taun kasanga, ing sasi kaping sapuluh, ing dina kaping sapuluh sasi iku, pangandikané Pangéran teka marang aku, mangkéné, … Pangandikané Pangéran teka manèh marang aku, mangkéné, Hé anaké manungsa, lah, Aku njupuk saka kowé kekarepaning mripatmu kanthi sawijining panguwun; nanging kowé aja nglokro utawa nangis, lan luhmu aja nganti mili. Tahanen sesambat, aja gawe pangadhang kanggo wong mati, talènana tutup sirahmu ana ing sirahmu, lan nganggoa kasutmu ana ing sikilmu, aja nutupi lambémmu, lan aja mangan roti saka wong-wong. Mulané aku kandha marang bangsa iku ing wayah ésuk; lan ing wayah soré bojoku mati; lan ésuké aku nindakaké kaya kang dipréntahaké marang aku. Banjur wong-wong mau padha matur marang aku, Apa kowé ora bakal nyritakaké marang aku apa tegesé prakara-prakara iki tumrap aku, déné kowé tumindak mangkono?
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. And ye shall do as I have done: ye shall not cover your lips, nor eat the bread of men. And your tires shall be upon your heads, and your shoes upon your feet: ye shall not mourn nor weep; but ye shall pine away for your iniquities, and mourn one toward another.
Banjur aku mangsuli wong-wong mau, Pangandikané Sang Yéhuwah tumeka marang aku, mangkéné: Dhawuha marang brayat Israèl: Mangkéné pangandikané Pangéran Allah; Lah, Aku bakal najisaké pasucèn-Ku, kaluhuraning kakuwatanmu, pepénginaning mripatmu, lan kang dadi welasing nyawamu; lan para putramu lan para putrimu kang koktinggal bakal padha tumiba déning pedhang. Lan kowé bakal nindakaké kaya kang wis daklakoni: kowé ora kena nutupi lambe, lan ora kena mangan roti saka wong liya. Lan sorbanmu bakal tetep ana ing sirahmu, lan kasutmu tetep ana ing sikilmu; kowé ora bakal padha sungkawa utawa nangis; nanging kowé bakal saya entèk merga saka kaluputanmu, lan padha sesambat siji marang sijiné.
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. Also, thou son of man, shall it not be in the day when I take from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds, their sons and their daughters, That he that escapeth in that day shall come unto thee, to cause thee to hear it with thine ears? In that day shall thy mouth be opened to him which is escaped, and thou shalt speak, and be no more dumb: and thou shalt be a sign unto them; and they shall know that I am the Lord. Ezekiel 24:1, 15–27.
Mangkono Yèhèzkièl bakal dadi pratandha tumrap kowé: manut sakèhé kang wis ditindakaké déning dhèwèké, kowé bakal nindakaké; lan manawa iki kelakon, kowé bakal sumurup yèn Aku iki Pangéran Allah. Uga kowé, hé anaking manungsa, apa ora bakal kelakon ing dina nalika Aku njupuk saka wong-wong mau kakuwatané, kabungahaning kamulyané, pepénginaning mripaté, lan apa kang dadi gandhulaning atiné, iya iku putra-putrané lan putri-putriné, yèn wong kang bisa oncat ing dina iku bakal teka marang kowé, supaya kowé krungu kabar iku nganggo kupingmu dhéwé? Ing dina iku cangkemmu bakal kabukak marang wong kang oncat iku, lan kowé bakal guneman lan ora meneng manèh: lan kowé bakal dadi pratandha tumrap wong-wong mau; lan wong-wong mau bakal sumurup yèn Aku iki Pangéran. Yèhèzkièl 24:1, 15–27.
The siege’s alpha is the death of Ezekiel’s desire, and the omega is the death of Israel’s desire.
Alfaing pangepungan iku yaiku pati saka pepénginané Yèhèzkel, lan omegane yaiku pati saka pepénginané Israèl.
Hearing, but Not Hearing
Krungu, nanging Ora Krungu
There are five times the elders or the people are portrayed in some fashion as listening to Ezekiel. In Ezekiel 8:1, the elders of Judah sit before him. In Ezekiel 14:1 the elders come and sit before him. In Ezekiel 20:1 the elders of Israel come to inquire of the Lord. In Ezekiel 37:18, God tells Ezekiel: “When the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these?” In chapter twenty-four the people directly ask: “Wilt thou not tell us what these things are to us, that thou doest so?” In each of the five instances the elders or people are in a Laodicean condition.
Ana kaping lima para pinituwa utawa umat digambarake ing sawijining cara minangka ngrungokake marang Yéheskèl. Ing Yéheskèl 8:1, para pinituwa Yéhuda lenggah ana ing ngarsané. Ing Yéheskèl 14:1 para pinituwa padha teka lan lenggah ana ing ngarsané. Ing Yéheskèl 20:1 para pinituwa Israèl padha teka kanggo nyuwun pitedah marang Pangéran. Ing Yéheskèl 37:18, Gusti Allah ngandika marang Yéheskèl: “Nalika para anaking bangsamu bakal matur marang kowé, mangkéné, Apa panjenengan ora bakal nedahaké marang kami apa tegesé iki kabèh?” Ing pasal rong puluh papat umat langsung takon: “Apa panjenengan ora bakal nyritakaké marang kami apa tegesé prekawis-prekawis iki tumrap kami, déné panjenengan nindakaké mangkono?” Ing saben siji saka lima prakara iku para pinituwa utawa umat ana ing kaanan Laodikia.
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.
Panjenengané banjur ngandika, “Lungaa, lan kandhakna marang bangsa iki: Sira bakal temen-temen krungu, nanging ora mangerti; lan sira bakal temen-temen weruh, nanging ora nyumurupi. Atosna atiné bangsa iki, lan abotna kupingé, sarta pejetna mripaté; supaya aja padha weruh nganggo mripaté, lan krungu nganggo kupingé, lan mangerti nganggo atiné, banjur mratobat, lan mari.” Yesaya 6:9, 10.
The five representations of the people hearing but not hearing, and the five representations of the people seeing, but not seeing align with the five steps of those who refuse to see and hear in Isaiah’s testimony.
Lima gegambaran bab umat kang krungu nanging ora ngrungokake, lan lima gegambaran bab umat kang ndeleng nanging ora nyumurupi, sajajar karo limang tataran para wong kang ora gelem nyumurupi lan ngrungokake sajroning paseksènipun Yesaya.
But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:13.
Nanging pangandikané Pangéran tumrap wong-wong mau dadi piwulang ing ndhuwur piwulang, piwulang ing ndhuwur piwulang; larik ing ndhuwur larik, larik ing ndhuwur larik; ing kéné sethithik, lan ing kana sethithik; supaya padha lumaku, lan ambruk mengkuri, lan remuk, lan kepasang, lan katangkep. Yesaya 28:13.
And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Isaiah 8:15.
Lan akèh ing antarané wong-wong mau bakal kesandhung, lan ambruk, lan remuk, lan katempuh ing kala, lan katangkep. Yesaya 8:15.
Signs
Tandha-Tandha
In chapter twenty-four of Ezekiel, the period beginning at the siege and the death of Ezekiel’s wife—the desire of his eyes ends at the death of Jerusalem—the desire of Israel’s eyes. The one-and-a-half-year siege contains the signature of Alpha and Omega, and the period begins and ends with a sign. As in Ezekiel twenty-four, Jesus identifies the sign of the siege in Matthew twenty-four.
Ing bab kaping patlikur kitab Yèheskièl, mangsa kang kawiwitan kanthi pangepungan lan pati bojoné Yèheskièl—kang dadi pepénginaning mripaté—rampung ana ing pati Yerusalem—kang dadi pepénginaning mripating Israèl. Pangepungan sajrone setaun setengah iku ngemu tandha tangané Alfa lan Oméga, lan mangsa iku wiwit sarta pungkasané katandhani déning sawijining pratandha. Kaya déné ing Yèheskièl patlikur, Gusti Yésus nandhesaké pratandhaning pangepungan iku ana ing Matius patlikur.
“Christ’s words had been spoken in the hearing of a large number of people; but when He was alone, Peter, John, James, and Andrew came to Him as He sat upon the Mount of Olives. ‘Tell us,’ they said, ‘when shall these things be? and what shall be the sign of Thy coming, and of the end of the world?’ Jesus did not answer His disciples by taking up separately the destruction of Jerusalem and the great day of His coming. He mingled the description of these two events. Had He opened to His disciples future events as He beheld them, they would have been unable to endure the sight. In mercy to them He blended the description of the two great crises, leaving the disciples to study out the meaning for themselves. When He referred to the destruction of Jerusalem, His prophetic words reached beyond that event to the final conflagration in that day when the Lord shall rise out of His place to punish the world for their iniquity, when the earth shall disclose her blood, and shall no more cover her slain. This entire discourse was given, not for the disciples only, but for those who should live in the last scenes of this earth’s history.
Pangandikanipun Sang Kristus sampun kaatur wonten ing pangrunguhipun tiyang kathah; nanging nalika Panjenenganipun piyambakan, Pétrus, Yohanes, Yakobus, lan Andreas sowan dhateng Panjenenganipun nalika lenggah wonten ing Gunung Zaitun. “Maturana dhateng kawula,” aturipun, “badhe kapan punika kabèh kalampahan? lan punapa tandhanipun rawuhipun Paduka, saha pungkasaning jagad?” Gusti Yésus boten mangsuli para sakabate kanthi ngrembag piyambak-piyambak babagan karusakanipun Yérusalèm lan dinten agenging rawuhipun. Panjenenganipun nyawijèkaken gambaran kalih prastawa punika. Manawi Panjenenganipun nglairaken dhateng para sakabate prakawis-prakawis ing tembé kados ingkang Panjenenganipun sumerepi, mesthi para sakabat boten badhé kuwawi nyarengi pandeleng punika. Awit sih-kadarman dhateng piyambakipun, Panjenenganipun nyampur gambaraning kalih krisis ageng punika, nglilani para sakabat nyinau tegesipun piyambak. Nalika Panjenenganipun nyebat bab karusakanipun Yérusalèm, pangandikanipun ingkang sipat kenabian ngliwati prastawa punika tumuju dhateng kobongan ageng pungkasan ing dinten nalika Pangéran badhé jumeneng medal saking papanipun kanggé ngukum jagad awit saking durakanipun, nalika bumi badhé mbabar getihipun, lan boten malih nutupi para tiyang ingkang kapatèni. Sakabèhing piwulang punika kaparingaken, boten namung kanggé para sakabat, nanging ugi kanggé para tiyang ingkang badhé gesang wonten ing adegan-adegan pungkasaning sajarah bumi punika.
“Turning to the disciples, Christ said, ‘Take heed that no man deceive you. For many shall come in My name, saying, I am Christ; and shall deceive many.’ Many false messiahs will appear, claiming to work miracles, and declaring that the time of the deliverance of the Jewish nation has come. These will mislead many. Christ’s words were fulfilled. Between His death and the siege of Jerusalem many false messiahs appeared. But this warning was given also to those who live in this age of the world. The same deceptions practiced prior to the destruction of Jerusalem have been practiced through the ages, and will be practiced again.
Nuli mratobat marang para sakabate, Sang Kristus ngandika, “Padha waspada supaya aja ana wong kang ngapusi kowé. Amarga bakal akèh wong teka nganggo Asma-Ku, matur, Aku iki Kristus; lan bakal ngapusi wong akèh.” Bakal tuwuh akèh mesias palsu, kang ngakoni nindakaké mukjijat, lan mratelakaké yèn wis tekan mangsané pambébasan bangsa Yahudi. Wong-wong iku bakal nyasaraké wong akèh. Pangandikané Kristus mau katetepaké. Ing antarané séda-Né lan pengepungan Yérusalèm, akèh mesias palsu kang banjur muncul. Nanging pepéling iki uga kaparingaké marang wong-wong kang urip ing jaman donya iki. Penyesatan kang padha, kang ditindakaké sadurungé karusakané Yérusalèm, wis ditindakaké sajroning abad-abad, lan bakal ditindakaké manèh.
“‘And ye shall hear of wars and rumors of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet.’ Prior to the destruction of Jerusalem, men wrestled for the supremacy. Emperors were murdered. Those supposed to be standing next the throne were slain. There were wars and rumors of wars. ‘All these things must come to pass,’ said Christ, ‘but the end [of the Jewish nation as a nation] is not yet. For 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.’ Christ said, As the rabbis see these signs, they will declare them to be God’s judgments upon the nations for holding in bondage His chosen people. They will declare that these signs are the token of the advent of the Messiah. Be not deceived; they are the beginning of His judgments. The people have looked to themselves. They have not repented and been converted that I should heal them. The signs that they represent as tokens of their release from bondage are signs of their destruction.” The Desire of Ages, 628.
“‘Lan kowé bakal krungu bab perang lan pawarta bab perang: waspadakna, aja nganti kowé kagèt lan giris: amarga kabèh iku kudu kelakon, nanging wekasané durung tekan.’ Sadurungé karusakan Yerusalem, manungsa padha rebutan kaluhuran lan kakuwasan sing paling dhuwur. Para kaisar dipatèni. Wong-wong sing kuduné ngadeg cedhak dhampar uga dipatèni. Ana perang lan pawarta bab perang. ‘Kabèh iku kudu kelakon,’ pangandikané Kristus, ‘nanging wekasané [bangsa Yahudi minangka sawijining bangsa] durung tekan. Sebab bangsa bakal nglawan bangsa, lan karajan nglawan karajan: lan bakal ana pailan, pageblug, lan lindhu, ana ing manéka panggonan. Kabèh iku minangka wiwitaning kasangsaran.’ Kristus ngandika, Nalika para rabi ndeleng pratandha-pratandha iki, wong-wong mau bakal mratelakaké yèn iku paukumané Allah tumrap bangsa-bangsa amarga wis ngenggoni umaté pilihan ana ing pangawulan. Wong-wong mau bakal mratelakaké yèn pratandha-pratandha iki minangka tenger rawuhé Sang Mesias. Aja padha kesasar; iku wiwitaning paukuman-paukumané Panjenengané. Bangsa iku wis ngandel marang awaké dhéwé. Wong-wong mau ora mratobat lan ora mingset supaya Aku bisa marasaké wong-wong mau. Pratandha-pratandha sing déning wong-wong mau dianggep minangka tengeré kamardikané saka pangawulan kuwi sajatiné pratandha-pratandha karusakané.” The Desire of Ages, 628.
The siege of Jerusalem in the year 66, contained the sign of Rome placing its standards in the precinct of the sanctuary. Jesus’ commentary of the events of the period of 66 to 70, aligned the destruction of the year 70 with His Second Coming; and there is a sign associated with His Second Coming.
Pengepungan Yerusalem ing taun 66, ngemot pratandha bab Roma masang panji-panjié ing plataran pasucèn. Katranganipun Gusti Yesus ngenani prastawa-prastawa sajroning mangsa taun 66 tekan 70, nyelarasaké karusakan ing taun 70 kaliyan Rawuhipun ingkang Kaping Kalih; lan wonten pratandha ingkang gegandhèngan kaliyan Rawuhipun ingkang Kaping Kalih punika.
“Soon our eyes were drawn to the East, for a small black cloud had appeared about half as large as a man’s hand, which we all knew was the Sign of the Son of Man.” The Day Star, 1846.
“Enggal mripat kita enggal katarik menyang Wétan, amarga ana méga ireng cilik kang katon, ambané kira-kira mung satengahing ukuran tanganing manungsa, kang kita kabèh wis mangertèni yèn iku Tandha Putraning Manungsa.” The Day Star, 1846.
The beginning and ending of the history of 66 to 70 AD contain a sign associated with the beginning of the siege and the destruction of the city, that aligns with the alpha and omega sign of the death of the desire of the eyes in 587 BC and 586 BC.
Wiwitan lan pungkasaning sajarah taun 66 nganti 70 M ngemot sawijining pratandha kang ana gandhèngané karo wiwitaning pengepungan lan karusakaning kutha iku, kang selaras karo pratandha alfa lan omega saka pejahé pepénginaning mripat ing 587 SM lan 586 SM.
The history of the one-and-a-half-year siege is a “sign,” for the latter days. The foolish virgins represented in the history of Ezekiel find the counterpart in the history of the wise virgins who saw the sign of the siege in the year 66 and fled to safety. The one-and-a-half-year siege is the sign that manifests two classes of worshippers. One class will understand the sign, the other class, represented as “many” by Isaiah—will not see or hear.
Sajarah pambésiyulan sajroning setaun setengah punika minangka satunggaling “tandha” tumraping dinten-dinten pungkasan. Para prawan gemblung ingkang kaweca wonten ing sajarah Yekheskiel manggihaken padananipun wonten ing sajarah para prawan wicaksana ingkang nyumurupi tandha pambésiyulan punika ing taun 66 lan lajeng mlayu dhateng papan kaslametan. Pambésiyulan sajroning setaun setengah punika minangka tandha ingkang ngetingalaken kalih golongan para penyembah. Satunggaling golongan badhé mangertos tandha punika, dene golongan satunggal malih, ingkang dipunlambangaken minangka “akèh” déning Yesaya, boten badhé ningali utawi mireng.
Many and Few
Akeh lan Sithik
Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen. Matthew 22:13, 14.
Raja banjur ngandika marang para abdine, Talinen tangan lan sikilé, gawanen lunga, lan buwangen dhèwèké menyang pepeteng ing njaba; ana ing kono bakal ana tangis lan kertak untu. Awit akèh kang katimbalan, nanging sathithik kang kapilih. Matius 22:13, 14.
So the last shall be first, and the first last: for many be called, but few chosen. Matthew 20:16.
Mangkono kang pungkasan bakal dadi kang kapisan, lan kang kapisan dadi kang pungkasan, amarga akeh kang katimbalan, nanging mung sathithik kang kapilih. Matius 20:16.
To See and Hear
Kanggo Mirsa lan Mireng
There are five acted out parables in the book of Ezekiel and also five times that Ezekiel spoke to the leaders and people. Those two witnesses identify the five foolish virgins who refuse to ‘see’ and refuse to ‘hear.’ They refuse to see or hear the knowledge that is increased when Jesus, who as the Lion of the tribe of Judah unseals His prophetic Word.
Ing kitab Yeheskiel ana limang pasemon kang dipragagakaké, lan uga kaping lima Yeheskiel ngandika marang para pamimpin lan umat. Kaloro seksi iku nandhakaké limang prawan gemblung sing nampik ‘ndeleng’ lan nampik ‘ngrungu.’ Wong-wong mau nampik ndeleng utawa ngrungu kawruh kang ditambahi nalika Gusti Yésus, kang minangka Sanga saka taler Yehuda, mbikak segel Sabdané kang profetik.
The World will See and Hear
Jagad bakal Ndeleng lan Krungu
All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.
He para wong sing manggon ing donya, lan para pedununging bumi, padha nyawang, nalika Panjenengane ngangkat sawijining panji ana ing gunung-gunung; lan nalika Panjenengane ngunekake slompret, padha rungokna. Yesaya 18:3.
And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness. Isaiah 29:18.
Lan ing dina iku wong budheg bakal krungu pangandikane kitab, lan mripate wong wuta bakal weruh metu saka peteng samar, lan saka pepeteng. Yesaya 29:18.
My Foolish & Sottish People have no Knowledge
Bangsa-Ku kang Bodho lan Ora Duwe Pangerten iku ora nduwèni Kawruh
How long shall I see the standard, and hear the sound of the trumpet? For my people is foolish, they have not known me; they are sottish children, and they have none understanding: they are wise to do evil, but to do good they have no knowledge. Jeremiah 4:21, 22.
Nganti pira lawase aku bakal ndeleng panji, lan krungu swaraning slompret? Awit umatingSun iku bodho, padha ora wanuh marang Aku; padha iku para putra kang tanpa pangerten, lan ora duwe pangerten babar pisan: padha pinter nindakaké piala, nanging kanggo nindakaké kabecikan padha ora duwe kawruh. Yeremia 4:21, 22.
Declare this in the house of Jacob, and publish it in Judah, saying, Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not. Jeremiah 5:20, 21.
Siarna iki ing trah Yakub, lan wartakna ing Yehuda, mangkene: “Saiki rungokna iki, hé bangsa kang bodho lan tanpa pangerten; kang duwe mripat, nanging ora weruh; kang duwe kuping, nanging ora krungu.” Yeremia 5:20, 21.
A Rebellious House
Omah Kang Mbrontak
The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.
Pangandikané Pangéran uga tumuju marang aku, mangkéné: Hé anak manungsa, kowé manggon ana ing satengahé brayat sing mbaléla, sing padha nduwèni mripat kanggo ndeleng, nanging ora ndeleng; padha nduwèni kuping kanggo krungu, nanging ora krungu; awit iku brayat sing mbaléla. Ezekiel 12:1, 2.
Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.
Mulané Aku ngandika marang wong-wong mau kanthi pasemon; awit sanajan padha ndeleng, padha ora weruh; lan sanajan padha krungu, padha ora ngrungu, lan uga padha ora mangerti. Lan ing wong-wong mau kayektenaning ramalané Yésaya, kang muni: Kanthi krungu kowé bakal krungu, nanging ora bakal mangerti; lan kanthi ndeleng kowé bakal ndeleng, nanging ora bakal nyumurupi. Amarga atiné bangsa iki wis dadi kandel, lan kupingé wis ora cetha kanggo krungu, lan mripaté wis padha ditutup; supaya aja nganti sawiji-wektu padha weruh nganggo mripaté lan krungu nganggo kupingé, lan mangerti nganggo atiné, lan padha mratobat, temah Aku marasaké wong-wong mau.
But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:13–17.
Nanging kabegjan iku kagunganing mripatira, awit iku padha ndeleng; lan kupingira, awit iku padha krungu. Satemen-temene Aku pitutur marang sira, manawa akeh para nabi lan wong mursid kang kepéngin ndeleng prakara-prakara kang padha sira deleng, nanging padha ora ndeleng; lan krungu prakara-prakara kang padha sira krungu, nanging padha ora krungu. Matius 13:13–17.
The Old Paths
Dalem-Daleme Ingkang Kina
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Mangkene pangandikané Pangéran: Ngadega ana ing margi-margi, sarta delengen, lan takonana bab dalan-dalan kuna, ing ngendi dalan kang becik iku, lan lumakua ana ing kono, temah kowé bakal nemu katentreman tumrap nyawamu. Nanging wong-wong mau padha ngandika, “Kula sami boten purun lumampah wonten ing ngriku.” Uga Aku wis netepaké para juru-jaga ana ing antaramu, pangandikané, “Rungokna swaraning kalasangka.” Nanging wong-wong mau padha ngandika, “Kula sami boten badhé mirengaken.” Yeremia 6:16, 17.
The Message of 1840–1844
Pesen taun 1840–1844
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Kabeh piwulang kang kaparingake wiwit taun 1840–1844 kudu saiki digawé kuwat lan ngemu daya, awit ana akèh wong kang wis kelangan pandome. Piwulang-piwulang iku kudu lumaku menyang sakehing pasamuwan.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“Kristus ngandika, ‘Begjané mripatmu, awit padha weruh; lan kupingmu, awit padha krungu. Satemené Aku pitutur marang kowé, manawa akèh nabi lan wong mursid padha kepéngin ndeleng samubarang kang kokdeleng, nanging padha ora weruh; lan krungu samubarang kang kokrungu, nanging padha ora krungu’ [Matius 13:16, 17]. Begjané mripat kang ndeleng samubarang kang katon ing taun 1843 lan 1844.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Pesen iku wus kaparingake. Lan ora kena ana panundha anggone mbaleni pesen iku, awit pratandha-pratandhaning jaman lagi kasampurnakake; pakaryan panutup kudu katindakake. Pakaryan gedhe bakal katindakake sajroning wektu kang cendhak. Ora suwe maneh, dening paugeraning Gusti Allah, bakal kaparingake sawijining pesen kang bakal ngrembaka dadi panguwuh sora. Banjur Daniel bakal ngadeg ana ing pandumané, kanggo maringi paseksiné.” Manuscript Releases, volume 21, 437.
The Sign of the Siege
Tandha Bab Pangepungan
There is five times in the book of Ezekiel where he ‘acted out’ a parable that the people refused to see, and also five times he ‘spoke’ with those people, who refused to hear. The two witnesses of the acted parable and the speaking were presented to the five foolish virgins. One of the acted parables, located in chapter four represents the “sign” of the siege, that warns of the coming destruction. The message of Ezekiel is the message to Laodicea.
Ana kaping lima ing kitab Yehezkiel nalika panjenengane “nindakaké” sawijining pasemon sing ditindakaké, kang ora gelem dideleng déning bangsa iku, lan uga kaping lima panjenengane “ngandika” marang wong-wong iku, kang ora gelem ngrungokaké. Loro seksi, yaiku pasemon sing ditindakaké lan pangandika, dipralambangaké marang limang prawan bodho. Salah siji saka pasemon sing ditindakaké iku, kang kapanggih ing pasal papat, nggambaraké “tandha” bab pengepungan, kang mènèhi pepéling bab karusakan sing bakal teka. Pawartané Yehezkiel iku pawarta marang Laodikia.
The “sign” given for Laodicea is the ‘sign of the siege’, and the siege of the latter days is represented by several witnesses. The only sign given to the Jews of Christ’s day was the sign of Jonah, who represents an acted-out parable of three days in the belly of a whale.
“Tandha” kang kaparingaké tumrap Laodikia iku ya iku ‘tandha pangepungan’, lan pangepungan ing dina-dina wekasan iku kaawakaké déning sawetara seksi. Tandha siji-sijiné kang kaparingaké marang wong-wong Yahudi ing jamané Kristus yaiku tandhané Yunus, kang nggambaraké pasemon kang katindakaké kanthi telung dina ana ing weteng iwak gedhé.
Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. Matthew 12:38–40.
Sawenèhing para ahli Toret lan wong-wong Farisi padha mangsuli, matur: “Guru, kawula sami kepéngin ndeleng sawijining pratandha saking Paduka.” Nanging Panjenengané mangsuli lan ngandika marang wong-wong mau: “Turun kang ala lan jina iki nggolèki pratandha; nanging ora bakal kaparingaké pratandha marang iku, kajaba pratandhané Nabi Yunus; awit kaya déné Yunus ana ing weteng iwak gedhé telung dina telung bengi, mangkono uga Putraning Manungsa bakal telung dina telung bengi ana ing sajroning bumi.” Matius 12:38–40.
The Sign of Jonah
Tandha Nabi Yunus
The sign of Jonah was an acted-out parable of a resurrection from death. John represents the same truth, for he was cast into a boiling pot of oil, and came out alive. Daniel in the lion’s den and the three worthies in the furnace of Nebuchadnezzar represent a resurrection from death. All represent the one hundred and forty-four thousand who are resurrected in Revelation chapter eleven.
Tandha Yunus iku sawijining pasemon kang kaandharake lumantar tumindak bab wunguné saka pati. Yokanan nggambarake kayektèn kang padha, awit panjenengané kacemplungake menyang panci gedhé isi lenga kang nggodhok, lan metu isih gesang. Dhaniel ing guwaning singa lan para wong telu kang mulya ana ing pawon geni Nebukadnésar nggambarake wunguné saka pati. Kabèh iku nggambarake wong satus patang puluh papat ewu kang diuripake manèh ing Wahyu bab sewelas.
“The thoughts of the Saviour now returned from contemplating the past and future. While the people were endeavoring to explain what they had seen and heard according to the impressions made upon their minds, and according to the light they possessed, ‘Jesus answered and said, This voice came not because of me, but for your sakes.’ It was the crowning evidence of his Messiahship, the signal of the Father that Jesus had uttered the truth, and was the Son of God. Would the Jews turn from this testimony of high Heaven? They had once asked the Saviour, What sign showest thou that we may see and believe? Innumerable signs had been given all through the ministry of Christ; yet they had closed their eyes and hardened their hearts lest they should be convinced. The crowning miracle of the resurrection of Lazarus did not remove their unbelief, but filled them with increased malice; and now that the Father had spoken, and they could ask for no further sign, their hearts were not softened and they still refused to believe.” Spirit of Prophecy, volume 3, 79.
“Pamanggih Sang Juru Slamet saweg punika wangsul saking ngremenakaken bab jaman kapengker saha mangsa ingkang badhe dumados. Nalika tiyang kathah sami ngudi nerangaken punapa ingkang sampun katingal saha kapireng déning piyambakipun manut kesan ingkang kacithak wonten ing manahipun, saha manut pepadhang ingkang dipungadhahi, ‘Gusti Yesus mangsuli lan ngandika, Swara punika rawuh dudu marga saka Aku, nanging marga saka kowé.’ Punika dados bukti ingkang paling luhur tumrap kalenggahanipun minangka Mesias, pratandha saking Sang Rama bilih Gusti Yesus sampun ngandika kayekten, saha bilih Panjenenganipun punika Putraning Allah. Punapa tiyang Yahudi badhé malih nyingkur saking paseksi langit ingkang luhur punika? Biyèn piyambakipun nate nyuwun dhateng Sang Juru Slamet, Tenger punapa ingkang Paduka tuduhaken supados kawula saged ningali saha pitados? Tenger ingkang tanpa wilangan sampun kaparingaken salebeting sadaya paladosan Kristus; ananging piyambakipun sampun meremaken mripat saha ngatos-atosi manahipun supados boten ngantos kapitadosaken. Kaélokan ingkang paling puncak, yaiku wungunipun Lazarus, boten nyingkiraken boten pitadosipun, nanging malah ngisi piyambakipun kalawan rasa sengit ingkang saya tambah; saha samenika, sasampunipun Sang Rama ngandika, lan piyambakipun boten saged nyuwun tenger malih, manahipun boten dados lemes lan piyambakipun taksih nampik pitados.” Spirit of Prophecy, volume 3, 79.
Lazarus was the sign of the resurrection as acted out by Jonah in the belly of the whale. The voice of the Father in connection with the resurrected Lazarus represents the combination of Divinity and humanity, which is of course the nature of Christ, who took human flesh upon Himself. The combination of Divinity with humanity is the ensign of the one hundred and forty-four thousand, and Lazarus is the sign of resurrection power which accomplishes the joining of Creator with creature.
Lasarus iku tandha saka patangen maneh kaya dene wis dipragakaké déning Yunus ana ing wetengé iwak paus. Swarane Sang Rama gegayutan karo Lasarus kang wis kauripaké manèh makili pamedalaning ketuhanan lan kamanungsan, kang mesthiné iku sipatipun Kristus, Panjenengané kang wus ngagem daging manungsa marang sarirané piyambak. Panyawijining ketuhanan lan kamanungsan iku pratandha panji tumrap satus patang puluh papat ewu, lan Lasarus iku tandha saka kakuwatan patangen maneh kang ngrampungaké panyawijining Sang Pencipta karo titah.
“By the raising of Lazarus, many were led to believe in Jesus. It was God’s plan that Lazarus should die and be laid in the tomb before the Saviour should arrive. The raising of Lazarus was Christ’s crowning miracle, and because of it many glorified God.” Manuscript Releases, volume 21, 111.
“Lumantar wungunipun Lazarus, kathah tiyang katuntun pitados dhateng Gusti Yesus. Iku wus dados rancanganipun Allah bilih Lazarus kedah pejah lan kasarekaken wonten ing kubur sadèrèngipun Sang Juru Slamet rawuh. Wungunipun Lazarus punika mukjijat puncakipun Sang Kristus, lan marga saking punika kathah tiyang ngluhuraken Allah.” Manuscript Releases, volume 21, 111.
Lazarus led the triumphal entry into Jerusalem, and he was the living “sign” of the resurrection that is illustrated by Jonah.
Lazarus mimpin mlebeting kamenangan menyang Yerusalem, lan panjenengané iku “tandha” kang urip tumrap patangen, kaya kang digambarake déning Yunus.
“Lazarus, whose body had seen corruption in the grave, but who now rejoiced in the strength of glorious manhood, led the beast on which the Saviour rode.” The Desire of Ages, 572.
“Lazarus, kang layoné wus ngalami bosok ing kuburan, nanging sing saiki bungah ana ing kakuwatan kadewasan lanang kang mulya, nuntun kéwan kang ditunggangi déning Sang Juruwilujeng.” The Desire of Ages, 572.
The triumphal entry aligns with the Exeter camp meeting, which was the alpha fulfillment of the parable of the ten virgins, and thus aligns the “sign” of Jonah and Lazarus with the omega and perfect fulfillment of the proclamation of the message, “Behold the Bridegroom cometh!”
Mlebetipun kanthi kamulyan punika selaras kaliyan pakempalan kémah ing Exeter, ingkang dados panggenapan alfa saking pasemon bab sepuluh prawan, lan kanthi mekaten nyelaraské “tandha” Yunus lan Lazarus kaliyan omega saha panggenapan ingkang sampurna saking pangwawuhaning pesen, “Lah, Sang Manten Kakung rawuh!”
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Aku asring dipacak marang pasemon bab sepuluh prawan, lima ana ing antarané kang wicaksana, lan lima bodho. Pasemon iki wus kalakon lan bakal kalakon nganti tembung demi tembungé, amarga iki nduwèni panganggon kang mirunggan tumrap jaman iki, lan, kaya piwelingé malaékat katelu, wus kalakon lan bakal tetep dadi kayektèn saiki nganti tumekaning pungkasaning jaman.” Review and Herald, August 19, 1890.
Jonah, Lazarus and Samuel Snow arriving late to the Exeter camp meeting align with Ezekiel’s “sign of the siege.” Lazarus led Christ into Jerusalem on an ass.
Yunus, Lazarus, lan Samuel Snow kang rawuh kasep ing pasamuwan kémah Exeter selaras karo “tandha babagan pengepungan” kagungané Yehezkiel. Lazarus nuntun Kristus mlebet ing Yerusalem numpak kuldi.
“Bates was one of the important leaders in the Exeter (New Hampshire) camp meeting in August, 1844, when the ‘true midnight cry’ was first presented. Bates, it happened, was the preacher chosen for that morning’s service at the camp. He was exhorting his hearers to be faithful and calmly assuring them that God was simply testing them, that they were in the tarrying time, and similar sentiments, when Samuel S. Snow rode into the camp on horseback. Taking a seat beside his sister, Mrs. John Couch, Snow reiterated his conviction that Christ would appear at the time appointed. Greatly stirred, Mrs. Couch startled the audience by rising and declaring, ‘Here is a man with a message from God!’” Leroy Froom, The Prophetic Faith of our Fathers, volume 4, 549.
“Bates iku salah siji saka para pamimpin wigati ing patemon kémah Exeter (New Hampshire) ing sasi Agustus 1844, nalika ‘pekik tengah wengi kang sejati’ kapisan dipratélakaké. Bates, kebeneran, iku juru kotbah sing kapilih kanggo ngladosi ibadah ésuk mau ing kémah. Nalika dhèwèké lagi ngélingaké para pamirsané supaya tetep setya lan kanthi tenang njamin wong-wong mau yèn Gusti Allah mung lagi nyoba wong-wong mau, yèn wong-wong mau ana ing mangsa tundha, lan ngandharaké rasa-rasa kang padha, Samuel S. Snow rawuh nunggang jaran mlebu ing kémah mau. Sawisé lungguh ing sandhingé mbakyuné, Mrs. John Couch, Snow mbalèni manèh keyakinané yèn Kristus bakal ngatingal ing wektu kang wus katetepaké. Kanthi banget kaobong ing sajroning atiné, Mrs. Couch ngagetaké para rawuh kanthi ngadeg lan ngumumaké, ‘Ing kéné ana sawijining wong kanthi pawarta saka Gusti Allah!’” Leroy Froom, The Prophetic Faith of our Fathers, jilid 4, 549.
In April, 1521 Martin Luther travelled in a horse drawn wagon to the Diet of Worms, where he rejected papal traditions and customs and stated, “Unless I am convinced by the testimony of the Scriptures or by clear reason… I cannot and will not recant anything, since it is neither safe nor right to go against conscience. Here I stand. I can do no other. God help me. Amen.”
Ing sasi April 1521, Martin Luther tindak nganggo kreta sing ditarik jaran menyang Diet of Worms, ing kana piyambakipun nampik tradhisi lan pakulinan kepausan sarta ngandika, “Kajaba aku diyakinké déning paseksèning Kitab Suci utawa déning nalar kang cetha… aku ora bisa lan ora bakal mbatalaké apa waé, awit nglawan swara batin iku ora aman lan uga ora bener. Ing kéné aku madeg. Aku ora bisa tumindak liya. Gusti Allah tulungana aku. Amin.”
As the Pharisees opposed Christ’s triumphal entry, the papal authorities opposed Luther’s entry. Luther then changed his name (a symbol of the sealing) and was hidden away while he translated the New Testament into the German language. His presentation at the Diet of Worms typified the Midnight Cry which led to the death decree from the church state authorities of the time, thus typifying the Sunday law. After ten months in hiding under the name of ‘Junker Jörg’ the threat from authorities had changed, largely to two military problems faced by the corrupt Charles V. Those two military threats were France and Islam, representing the same unholy alliance of socialism and Islam that today is confronting mankind.
Kados para wong Farisi nentang mlebetipun Kristus kanthi kamenangan, para panguwasa kepausan ugi nentang mlebetipun Luther. Luther lajeng ngowahi asmanipun (lambang saking pemeteraian) lan dipunsumetaken wonten ing papan pandhelikan nalika piyambakipun nerjemahaken Prajanjian Anyar dhateng basa Jêrman. Pamedharipun wonten ing Diet of Worms minangka pralambang Sêru Tengah Wengi ingkang nuwuhaken dekret paukuman pati saking para panguwasa gréja-negara ing wekdal punika, kanthi makaten dados pralambanging hukum Minggu. Sawisé sêpuluh wulan ndhelik kanthi nama “Junker Jörg,” ancaman saking para panguwasa sampun ewah, sapérangan ageng amargi kalih masalah militèr ingkang dipunadhepi déning Charles V ingkang rusak budi. Kalih ancaman militèr punika inggih France lan Islam, ingkang nglambangaken prajanjèn najis ingkang sami antawisipun sosialisme lan Islam ingkang samenika ngadhepi umat manungsa.
“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.
“Pakaryané Gusti Allah ing bumi iki ngetokaké, saka jaman tekan jaman, sawijining kaserupaan kang cetha ing saben reformasi gedhé utawa gerakan agama. Prinsip-prinsip anggoné Gusti Allah sesambungan karo manungsa tansah padha. Gerakan-gerakan wigati ing jaman saiki nduwèni pepadhan karo gerakan-gerakan ing jaman biyèn, lan pengalaman pasamuwan ing jaman-jaman kapungkur ngemu piwulang kang aji banget tumrap jaman kita dhéwé.” The Great Controversy, 343.
An ass led by Lazarus brought Christ into Jerusalem, a horse drawn carriage brought Luther to the Diet of Worms, and a horse brought Snow to the Exeter camp meeting, thus identifying the ass, and horse, both members of the “Equidae” family in the genus “Equus,” as the sign of the message of the Midnight Cry.
Kuldi kang dipandhegani déning Lazarus ngasta Kristus mlebet ing Yérusalèm, kreta jaran ngasta Luther menyang Diet of Worms, lan jaran ngasta Snow menyang pakempalan kémah ing Exeter, saéngga mratélakaké kuldi lan jaran, loro-loroné anggota kulawarga “Equidae” ing génus “Equus,” minangka pratandha saka pesen Midwengi Panguwuh.
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.
Padha bungaha banget, hé putrining Sion; suraka, hé putrining Yérusalèm: lah, Rajamu rawuh marang kowé; Panjenengané iku adil, lan nggawa kaslametan; andhap asor, lan nitih kuldi, yaiku anak kuldi, anaké kuldi wadon. Zakharia 9:9.
The sign of the Midnight Cry message is the arrival of the ass or horse, both symbols of Islam. The chosen messenger of the true message of the midnight cry arrived upon a horse in alignment with Christ arriving on an ass. The “siege” in the latter days is marked by the fulfillment of Ellen White’s identification that the city of Nashville is to be struck by “fireballs.”
Tandha saka pekabaran Panguwuh Tengah Wengi iku yaiku tekane kuldi utawa jaran, loro-lorone minangka pralambang Islam. Utusan pinilih saka pekabaran sejati bab panguwuh tengah wengi teka nunggang jaran, selaras karo tekane Kristus nunggang kuldi. “Pengepungan” ing dina-dina pungkasan ditandhani dening kaleksanané pangandikané Ellen White manawa kutha Nashville bakal katempuh déning “bola-bola geni.”
Why does the siege begin at the fireballs of Nashville? Is it because Islam is represented by the ass and the horse in God’s prophetic Word?
Yagénép pangepungan iku diwiwiti saka bal-balan geni Nashville? Punapa awit Islam dipunlambangaké déning kuldi lan jaran wonten ing Sabda kenabianipun Allah?
Smyrna
Smirna
The Emperor Nero marks the beginning of the church of Smyrna when the city of Rome was burned in the year 64. The date marks the beginning of the persecution of the Christian church accomplished over a two hundred and fifty year period that concluded at the Edict of Milan in the year 313. The formation of the image of the beast represents the alpha waymark that introduces a period that ends with an omega waymark represented by the mark of the beast at the soon-coming Sunday law. The period is identified as beginning with “edicts.”
Kaisar Nero nandhani wiwitaning pasamuwan Smirna nalika kutha Roma diobong ing taun 64. Tanggal punika nandhani wiwitaning panganiaya tumrap pasamuwan Kristen ingkang kalampahan sajrone kurun wektu rong atus seket taun, ingkang dipunrampungi déning Edict of Milan ing taun 313. Kawujudaning gambaring kéwan punika nglambangaké waymark alpha ingkang ngenalaké satunggaling periode ingkang dipunpungkasi déning waymark omega, ingkang dipunlambangaké déning tandhaning kéwan punika ing hukum Minggu ingkang badhé enggal rawuh. Periode punika dipunidentifikasi minangka wiwit kanthi “edicts.”
“If the reader would understand the agencies to be employed in the soon-coming contest, he has but to trace the record of the means which Rome employed for the same object in ages past. If he would know how papists and Protestants united will deal with those who reject their dogmas, let him see the spirit which Rome manifested toward the Sabbath and its defenders.
“Yèn sing maca kepéngin mangertèni piranti-pranti sing bakal dienggo ing pasulayan sing enggal bakal teka, cukup nglacak cathetan ngenani cara-cara sing biyèn dienggo déning Roma kanggo tujuan sing padha. Yèn dhèwèké kepéngin weruh kepriyé para papis lan Protestan, nalika padha manunggal, bakal nindakaké marang wong-wong sing nampik dogma-dogmané, muga dhèwèké ndeleng roh sing wis dituduhaké déning Roma marang dina Sabat lan para pambélané.
“Royal edicts, general councils, and church ordinances sustained by secular power were the steps by which the pagan festival attained its position of honor in the Christian world. The first public measure enforcing Sunday observance was the law enacted by Constantine. (A.D. 321; see Appendix note for page 53.) This edict required townspeople to rest on ‘the venerable day of the sun,’ but permitted countrymen to continue their agricultural pursuits. Though virtually a heathen statute, it was enforced by the emperor after his nominal acceptance of Christianity.” The Great Controversy, 574.
“Pranatan-pranatan karajan, konsili-konsili umum, lan pranatan-pranatan gréja kang disengkuyung déning kakuwatan sekuler, iku dadi undhak-undhakan kang ndadèkaké pésta kapir mau nggayuh kalenggahan kinurmatan ana ing donya Kristen. Tindakan umum kang kapisan kanggo meksa pangreksan dina Minggu yaiku angger-angger kang ditetepaké déning Constantine. (A.D. 321; delengen cathetan Appendix kanggo kaca 53.) Pranatan iki nuntut supaya wong-wong kutha padha leren ing ‘dina srengéngé kang kinurmatan,’ nanging maringi idin marang wong-wong désa supaya nerusaké pakaryan tetanèné. Sanadyan sajatiné angger-angger iki ateges pranatan kapir, nanging tetep dileksanakaké déning kaisar sawisé panrimané marang agama Kristen kang mung nominal.” The Great Controversy, 574.
The first royal edict that marked a transition from the church of Smyrna to the church of Pergamos was the Edict of Milan in 313. It represented the first step which led to the first Sunday law of 321. The destruction of Jerusalem typifies the Sunday law, and two prophetic witnesses identify a siege that preceded the destruction. Those two sieges represented by Babylon’s third siege in 587 BC and Rome’s second siege in the year 70 identify that the waymark that precedes the waymark of the Sunday law—is a prophetic siege.
Prentah karajan kang kapisan sing nandhai anané transisi saka pasamuwan Smirna menyang pasamuwan Pergamus yaiku Edict of Milan ing taun 313. Prentah iku makili langkah kapisan kang nuntun marang undhang-undhang Minggu kang kapisan ing taun 321. Karusakané Yerusalem minangka pralambang undhang-undhang Minggu, lan ana loro seksi kenabian kang ngenali sawijining pangepungan sing ndhisiki karusakan iku. Rong pangepungan iku, kang diwakili déning pangepungan kaping teluné Babil ing taun 587 BC lan pangepungan kaping pindhoné Roma ing taun 70, ngenali yèn waymark sing ndhisiki waymark undhang-undhang Minggu iku—yaiku sawijining pangepungan kenabian.
Nebuchadnezzar laid siege against Jehoiakim, then Jehoiachin and finally Zedekiah. Cestius laid siege in the year 66, and fulfilled the sign Jesus had given the church, just as the third siege of 587 BC possessed the sign of Ezekiel’s wife’s death. The waymark that precedes the destruction of Jerusalem is a siege, and it is also a “sign.” The waymark that preceded the Sunday law of 321 was the Edict of Milan, where the transition from a church (Smyrna) that has no condemnation into Pergamos, the symbol of a compromised church.
Nebukadnezar ngepung Yoyakim, banjur Yoyakhin, lan pungkasané Zedekia. Cestius ngepung ing taun 66, lan netepi pratandha sing wis kaparingaké Gusti Yésus marang pasamuwan, kaya déné pengepungan kaping telu ing taun 587 SM ngemu pratandha patining garwané Yéhezkièl. Waymark sing ndhisiki karusakaning Yérusalèm yaiku sawijining pengepungan, lan iku uga sawijining “pratandha.” Waymark sing ndhisiki angger-angger Minggu taun 321 yaiku Edict of Milan, nalika dumadi owah-owahan saka sawijining pasamuwan (Smirna) kang ora oleh paukuman mlebu menyang Pergamos, pralambang pasamuwan sing wis kompromi.
The Edict of Milan is therefore the beginning of a prophetic siege, and it is also a sign. It also marks where the Laodicean movement of the one hundred and forty-four thousand transitions unto the Philadelphian movement of the one hundred and forty-four thousand.
Mula, Edik Milan iku wiwitan saka sawijining pangepungan profetik, lan uga minangka sawijining pratandha. Uga nandhani papan ing ngendi gerakan Laodikia saka satus patang puluh papat ewu ngalami owahing tumuju marang gerakan Filadelfia saka satus patang puluh papat ewu.
Philadelphia and Smyrna, represent the only two churches in Revelation’s seven churches which have no condemnation. This fact in turn identifies that transition, as the transition of the church militant unto the church triumphant. That transition aligns with the Edict of Milan, where the latter-day movement of the one hundred and forty-four thousand becomes that eighth church, that is of the seven. Philadelphia and Smyrna are also the only two churches that struggle with those who claim they are Jews, but are actually of the synagogue of Satan.
Filadelfia lan Smirna makili mung loro pasamuwan waé ing antarané pitu pasamuwan ing Kitab Wahyu sing ora nampani paukuman. Kasunyatan iki salajengipun nandhani yèn transisi mau iku transisiné pasamuwan kang isih perang tumuju marang pasamuwan kang menang. Transisi iku selaras karo Edict of Milan, ing ngendi gerakan jaman akhir saka satus patang puluh papat ewu dadi pasamuwan kaping wolu iku, yaiku kang asalé saka pitu mau. Filadelfia lan Smirna uga mung loro pasamuwan waé sing padha gumulat karo wong-wong kang ngakoni yèn dhèwèké iku wong Yahudi, nanging satemené kalebu sinagoga Iblis.
That waymark of 313 also aligns with the Exeter camp meeting from August 12 to 17 in 1844. When the camp meeting ended, the message swept across the eastern seaboard of the United States like a tidal wave until the door closed on October 22, 1844.
Pratandha dalan taun 313 iku uga salaras karo pasamuwan kémah ing Exeter wiwit tanggal 12 nganti 17 Agustus taun 1844. Nalika pasamuwan kémah mau rampung, pawarta iku nyapu ngliwati pasisir wétaning Amérika Sarékat kaya ombak pasang gedhé, nganti lawang katutup ing tanggal 22 Oktober 1844.
“Like a tidal wave the movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused. Fanaticism disappeared before this proclamation like early frost before the rising sun. Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God. It was similar in character to those seasons of humiliation and returning unto the Lord which among ancient Israel followed messages of reproof from His servants. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits. There was persevering prayer and unreserved consecration to God.” The Great Controversy, 400, 401.
“Kaya ombak pasang gedhé, gerakan iku nyapu saindhenging nagara. Saka kutha menyang kutha, saka désa menyang désa, lan nganti tekan panggonan-panggonan padesan kang adoh, gerakan iku lumaku, nganti umaté Allah kang wis ngentèni tangi kanthi sampurna. Fanatisisme sirna ana ing ngarepé pawartos iki kaya embun beku ésuk sirna ana ing ngarepé srengéngé kang lagi njedhul. Para pracaya weruh yen mamang lan kabingungané wis kasirnakaké, lan pangajab tuwin kawigatening manah nguripi atiné. Pakaryan iku bébas saka sakèhé kaluwihan kang tansah katon nalika ana kasenengan manungsa tanpa pangwasaning Sabda lan Rohé Allah. Wataké padha karo mangsa-mangsa andhap-asor lan wangsul marang Pangéran kang ana ing antarané Israèl kuna sawisé pawartos-pawartos panyaruwe saka para abdiné. Pakaryan iku nggawa pratandha-pratandha kang mènèhi ciri marang pakaryané Allah ing saben jaman. Ing kana ora akèh kabungahan kang ékstatis, nanging luwih-luwih panyelidikaning ati kang jero, pangakoning dosa, lan nilar donya. Kasiyapan kanggo manggihi Pangéran dadi bebendu pikiran kang nandhang kasangsaran. Ana pandonga kang tekun lan pasrah tanpa sarèh kabèh marang Allah.” The Great Controversy, 400, 401.
The door closing on October 22, 1844 typifies the soon-coming Sunday law, and the waymark that preceded the closed door of October 22, was the Exeter camp meeting. The Exeter camp meeting therefore aligns with the Edict of Milan. It also aligns with Christ’s triumphal entry.
Nutupé lawang ing tanggal 22 Oktober 1844 nggambarake pranatan Minggu sing enggal rawuh, lan pratandha dalan sing ndhisiki lawang sing katutup ing 22 Oktober iku yaiku pakempalan perkemahan Exeter. Mulané, pakempalan perkemahan Exeter iku selaras karo Edict of Milan. Iku uga selaras karo mlebué Kristus kanthi kamenangan.
“The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250.
“Panguwuh tengah wengi punika boten utaminipun kasembadan lumantar bantahan, sanadyan bukti Kitab Suci punika cetha lan mesthèkakên. Ana kakiyatan ingkang ngirid piyambakipun, kakiyatan ingkang meksa lan nggegerakakên jiwa. Ing ngriku boten wonten mamang, boten wonten pitaken. Nalika Kristus lumebet kanthi kamenangan dhateng Yerusalem, tiyang kathah ingkang kapundhut saking sadaya papan ing nagari punika kanggé ngriyayakakên riyaya, padha tumuju dhateng Gunung Zaitun; lan nalika padha gabung kaliyan tiyang kathah ingkang ngiringi Gusti Yesus, padha katularan pangrasa suci ing wekdal punika, sarta mbiyantu nguwatakên panguwuh, ‘Rahayu Panjenenganipun ingkang rawuh atas asmanipun Gusti!’ [Matius 21:9.] Mekaten ugi para tiyang boten pitados ingkang padha mriksani pakempalan Advent—sawenèh amargi penasaran, sawenèh malih namung badhé moyoki—ngraosakakên kakiyatan ingkang ngyakinakên ingkang ngancani pawartos punika, ‘Lah, Sang Penganten Kakung rawuh!’” Spirit of Prophecy, volume 4, 250.
The Edict of Milan marks the prophetic siege that was typified by Nebuchadnezzar in 587 BC and Cestius in the year 66. Those two sieges led to the destruction of Jerusalem in 586 BC and 70, respectively. The siege of Cestius ended and three and a half years later, the siege resumed under Titus, thus providing a prophetic period that begins with an alpha Roman ruler and ends with an omega ruler. Those three and a half years represent the trampling down of Jerusalem by the papacy, and the soon-coming Sunday law when the papacy’s deadly wound is healed and she reigns again for three and a half symbolic years.
Pranatan Milan nandhani pengepungan profetik kang dipratelakake lumantar pralambang Nebukadnezar ing taun 587 SM lan Cestius ing taun 66. Pengepungan loro mau nuwuhake karusakan Yerusalem, kanthi runtuhé ing taun 586 SM lan taun 70, manut urutane. Pengepungan déning Cestius rampung, lan telu setengah taun sawisé iku, pengepungan mau diwiwiti manèh ing sangisoré Titus, saéngga maringi sawijining période profetik kang diwiwiti déning sawijining panguwasa Romawi alfa lan dipungkasi déning sawijining panguwasa omega. Telu setengah taun iku makili pangidak-idaké Yerusalem déning kapausan, lan angger-angger Minggu kang enggal teka nalika tatu sing matèni saka kapausan wis mari lan dhèwèké mrentah manèh sajroning telu setengah taun simbolis.
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. Revelation 11:2.
Nanging plataran kang ana ing sanjabaning Padaleman Suci kuwi aja kokukur, awit iku kaparingake marang para bangsa liya; lan kutha suci bakal padha diidak-idak suwéné patang puluh loro sasi. Wahyu 11:2.
In 538, and then again at the coming Sunday law the trampling down of Jerusalem begins. Those two Sunday laws were represented by the year 321 when Constantine the Great passed the first Sunday law. In 538, the papacy was empowered to persecute (trample down) God’s church for three and a half years, as represented by the history from Cestius to Titus. In 538, the papacy passed a Sunday law at the third Counsel of Orleans. The soon-coming Sunday law identifies when the papacy is again empowered to trample down the temple (persecute).
Ing taun 538, banjur maneh nalika rawuhipun hukum Minggu, wiwit kawiwitané panginjak-injakan Yerusalem. Kalih hukum Minggu punika dipunlambangakaké déning taun 321 nalika Konstantinus Agung netepaké hukum Minggu ingkang kapisan. Ing taun 538, kapausan dipunwènèhi kakuwatan kanggé nganiaya (nginjak-injak) pasamuwané Allah sajroning telung taun satengah, kados dene dipunlambangakaké déning sajarah saking Cestius dumugi Titus. Ing taun 538, kapausan netepaké hukum Minggu wonten ing Konsili Orleans ingkang kaping tiga. Hukum Minggu ingkang badhé enggal rawuh punika nandhakaké wekdal nalika kapausan malih dipunwènèhi kakuwatan kanggé nginjak-injak Padaleman Suci (nganiaya).
313 identifies the first edict that led to the first Sunday law in 321. Then in 330, the empire was prophetically divided into east and west, thus marking the omega conclusion of the second period of papal persecution of “forty-two” symbolic months—a period of persecution and trampling down that began at the alpha Sunday law in the United States.
313 nduduhaké dhawuh kapisan sing ndadèkaké munculé hukum Minggu kapisan ing taun 321. Banjur ing taun 330, karajan mau kabagi sacara profètis dadi wetan lan kulon, mangkono nandhani pungkasan omega saka periode kapindho panganiaya kapapal tumrap “patang puluh loro” sasi simbolis—yaiku sawijining mangsa panganiaya lan pangidak-idakan sing diwiwiti ing alpha hukum Minggu ing Amérika Sarékat.
And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:9–12.
Lan malaékat katelu ngetutaké wong-wong mau, pangucapé kanthi swara sora, “Yèn ana wong nyembah kéwan iku lan reca gambaré, sarta nampa tandhané ana ing bathuké utawa ing tangane, wong iku uga bakal ngombé anggur bebenduné Allah, kang kauncalaké tanpa campuran menyang tuwung paukumaning duka-Né; lan dhèwèké bakal kasiksa nganggo geni lan belérang ana ing ngarsané para malaékat suci lan ana ing ngarsané Sang Cempen: lan kumeluning kasangsarané munggah ing salawas-lawasé; lan wong-wong kang nyembah kéwan iku lan reca gambaré, uga saben wong kang nampa tandhaning jenengé, ora duwe sesinggahan awan lan bengi. Ing kéné katemuning kasabarané para suci: ing kéné ana wong-wong kang netepi dhawuh-dhawuhé Allah lan pracayané marang Gusti Yésus.” Wahyu 14:9–12.
The Plain
Dataran
The Latin meaning of ‘Milan’ means the middle of the plain. In the middle of east and west, in the year 313 Constantine of the west sought an alliance with Licinius of the east. The edict represented the attempt to bring east and west together, and the edict was ratified, by a treaty marriage, when Constantine’s half-sister Constantia married Licinius. Yet just as the first treaty marriage of Daniel eleven between the Seleucids of the north and Ptolemy of the south, the marriage was destined to fail as the old adage was fulfilled that says ‘east is east, and west is west, and never the twain shall meet.’
Teges Latin saka ‘Milan’ ateges tengahing dhataran. Ana ing tengahing wétan lan kulon, ing taun 313 Konstantinus saka kulon ngupaya paseduluran aliansi karo Licinius saka wétan. Edik iku nggambarake usaha kanggo nyawijèkaké wétan lan kulon, lan edik iku disahaké lumantar sawijining palakrama prajanjian, nalika Constantia, adhiné tiri Konstantinus, omah-omah karo Licinius. Nanging kaya dene palakrama prajanjian kang kapisan ing Daniel sewelas antarané wangsa Seleukid saka lor lan Ptolemaios saka kidul, palakrama iku wis katetepaké bakal gagal, kaya unen-unen lawas kang kawujud, yaiku: ‘wétan iku wétan, lan kulon iku kulon, lan kekaroné ora bakal tau patemon.’
The year ‘330’ is directly presented in Daniel eleven verses twenty-four, twenty-seven and twenty-nine. This brings the seventeen years of 313 unto 330 into the prophetic line of Daniel eleven, and of prophetic necessity it identifies that treaty marriage of east and west in 313 as a parallel to the first treaty marriage in the same chapter.
Taun ‘330’ dipunwedharaken kanthi langsung wonten ing Daniel bab sewelas ayat selawe, pitulikur, lan sangang likur. Prastawa punika ndadosaken pitulas taun saking 313 dumugi 330 mlebet ing garis pratandha Daniel bab sewelas, lan miturut kabutuhan pratandha, punika mratelakaken bilih peprenahan prajanjèn antawisipun wetan lan kulon ing taun 313 punika dados pepadan kaliyan peprenahan prajanjèn ingkang kapisan wonten ing bab ingkang sami.
“The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.
“Ramalan ing Daniel bab kaping sewelas wis meh ngancik kasampurnan kaleksanane. Kathah saking sajarah ingkang sampun kalampahan minangka kaleksananing ramalan punika badhe kaulang malih.” Manuscript Releases, nomer 13, 394.
Antiochus II Theos who reigned from 261–246 BC, set aside his first wife Laodice I for Berenice, daughter of Ptolemy II Philadelphus of Egypt. The marriage was part of the peace settlement that ended the Second Syrian War in 252 BC. When Constantine thereafter defeated Licinius in 324 the marriage ended, as did the marriage of Antiochus and Bernice, when Laodice, the first wife poisoned Antiochus in 246 BC. The marriage which had marked the end of the second Syrian war, and the murder of Antiochus, and thereafter Bernice, her child and Egyptian entourage marked the beginning of the third Syrian war. The treaty marriage of 313 ended the period of persecution represented by the church of Smyrna and began the period of compromise represented by the church of Pergamos.
Antiochus II Theos, sing mrentah wiwit taun 261–246 SM, nyingkirake garwa kapisané, Laodice I, kanggo Berenice, putriné Ptolemy II Philadelphus saka Mesir. Palakraman iku dadi pérangan saka panyalese tentrem sing mungkasi Perang Siria Kapindho ing taun 252 SM. Nalika sawisé iku Constantine ngalahaké Licinius ing taun 324, palakraman iku dipungkasi, kaya uga palakramané Antiochus lan Bernice dipungkasi, nalika Laodice, garwa kapisan, ngracuni Antiochus ing taun 246 SM. Palakraman sing wis nandhani pungkasané perang Siria kapindho, sarta patiné Antiochus, lan sawisé iku Bernice, anaké, lan para pangiringé saka Mesir, nandhani wiwitané perang Siria katelu. Palakraman perjanjian taun 313 mungkasi mangsa panganiaya sing dilambangaké déning pasamuwan Smyrna lan miwiti mangsa kompromi sing dilambangaké déning pasamuwan Pergamos.
The marriage at the beginning of the Seleucid history typified the treaty marriage at the end of the Seleucid empire when Antiochus the Great gave his daughter Cleopatra I to Ptolemy V Epiphanes. The marriage took place at Raphia in 193 BC, but the alliance was soon finished, as had been the first treaty marriage between the king of the north and king of the south. The alpha and omega treaty marriages of the Seleucid empire, typify the treaty marriage noted later in the prophetic history of Daniel eleven when Octavian gave his sister Octavia Minor to Mark Antony in 40 BC. Mark Antony and Octavian were in a power struggle over the eastern and western areas of Rome that had broken out in 44 BC with the assassination of Julius Caesar. The treaty of Brundisium was put in place at the marriage in 40 BC, and eight years later in 32 BC Mark Antony formerly divorced Octavia and precipitated the battle of Actium in 31 BC where both Mark Antony and Cleopatra, (the very last Cleopatra) came to the end.
Palakraman ing wiwitan sajarah Seleukia ngewakili palakraman prajanjèn ing pungkasaning kakaisaran Seleukia nalika Antiochus Agung maringaké putriné, Cleopatra I, marang Ptolemaios V Epiphanes. Palakraman iku kalakon ing Raphia ing taun 193 SM, nanging pasuketan mau ora suwé banjur rampung, kaya dene palakraman prajanjèn kang kapisan antarané ratu saka lor lan ratu saka kidul. Palakraman-palakraman prajanjèn alfa lan omega saka kakaisaran Seleukia iku ngewakili palakraman prajanjèn kang kasebut mengko ana ing sajarah kenabian Daniel pasal sewelas nalika Octavian maringaké saduluré wadon, Octavia Minor, marang Mark Antony ing taun 40 SM. Mark Antony lan Octavian lagi ana ing rebutan kakuwasan babagan wewengkon sisih wetan lan kulon saka Roma, kang njeblug ing taun 44 SM kanthi patiné Julius Caesar amarga dipatèni. Prajanjèn Brundisium dileksanakaké ing palakraman mau ing taun 40 SM, lan wolung taun sawisé kuwi, ing taun 32 SM, Mark Antony kanthi resmi megat Octavia lan nyebabaké perang Actium ing taun 31 SM, ing ngendi Mark Antony lan Cleopatra, (Cleopatra kang pungkasan dhéwé), padha tekan ing pungkasané.
The omega marriage treaty of the Seleucid empire introduced the first Cleopatra who typified the last Cleopatra, whose line of descent formed the link to the prophetic alpha marriage treaty of the Roman empire in 40 BC. Those three treaty marriages typify the treaty marriage of the Edict of Milan. The Edict of Milan marks the beginning of a prophetic siege, it represents a prophetic sign, it marks a transition of a righteous church to an unrighteous church, thus aligning with the enigma of the eighth being of the seven. It marks a treaty marriage that ends a war, until the divorce of the treaty marriage thus marking the beginning of a war. In the two Roman marriages, the divorce precipitates the uniting of the empire. 313 also marks the Exeter camp meeting where the proclamation of the message of the Midnight Cry begins and leads to the closed door of October 22.
Prajanjian pasamuwan omega saka karajan Seleukia ngenalaké Kleopatra kapisan, kang dadi pralambang tumrap Kleopatra pungkasan, kang garis turunané mbentuk sesambungan marang prajanjian pasamuwan alfa sing sipaté kenabian saka karajan Roma ing taun 40 SM. Katelu pasamuwan prajanjian iku dadi pralambang tumrap pasamuwan prajanjian saka Ediktum Milan. Ediktum Milan nandhani wiwitaning sawijining pengepungan kenabian, makili sawijining pratandha kenabian, nandhani sawijining transisi saka gréja kang bener marang gréja kang ora bener, mula salaras karo tataraning wewadi bab makhluk kaping wolu saka pitu iku. Iki nandhani sawijining pasamuwan prajanjian kang mungkasi perang, nganti pegatané pasamuwan prajanjian iku banjur nandhani wiwitaning perang. Ing kaloro pasamuwan Roma iku, pegatan mau nyepetaké manunggalé karajan. Taun 313 uga nandhani pasamuwan kémah Exeter ing ngendi pawartosing pekabaran Babak Tengah Wengi wiwit diproklamasèkaké lan nuntun marang lawang kang katutup tanggal 22 Oktober.
We will continue to consider these truths in the next article.
Kita badhé nglajengaken nimbang kasunyatan-kasunyatan punika wonten ing artikel salajengipun.