The warning message in the book of Ezekiel is the ‘sign of the siege.’ When the siege began, Ezekiel’s wife died and Ezekiel was commanded not to mourn her death. Her death, accompanied with his lack of mourning her death, symbolized the siege and the approaching destruction of Jerusalem. His actions and her death represent a warning sign, typifying a future warning sign set forth by Jesus, as the “abomination of desolation.”
Pesen pepeling ing kitab Yeheskiel iku yaiku “tandha pangepungan.” Nalika pangepungan iku diwiwiti, garwané Yeheskiel séda, lan Yeheskiel dipréntah supaya aja ngladosi kasusahing pati garwané. Pati garwané, kang katut déning ora ana tangisé marang pati mau, nglambangaké pangepungan lan karusakan Yerusalem sing wis cedhak. Tindak-tanduke lan pati garwané mau makili sawijining tandha pepeling, minangka pralambang tumrap tandha pepeling ing tembé sing dipratelakaké déning Gusti Yesus, yaiku “nistha kang njalari karusakan.”
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand). Matthew 24:15.
Mulané, manawa kowé padha weruh wewujudan nistha kang njalari karusakan, kang wus kapangandikakaké déning Nabi Dhaniel, ngadeg ana ing papan suci, (sapa sing maca, muga dimangertèni). Matius 24:15.
When the Roman standards were placed inside the precincts of the temple, Christians in Jerusalem were to flee the city. The two witnesses of the sign of Jerusalem’s destruction emphasize the seriousness of recognizing the ‘sign’ in advance of the siege, and inspiration further identifies that those two witnesses find their “more direct application” in the latter days. Speaking of Christ’s warning of Jerusalem’s destruction in connection with Ezekiel and John being in a temple vision, Sister White penned:
Nalika panji-panji Romawi dipasang ing sajroning wewengkon Padaleman Suci, para wong Kristen ing Yérusalèm kudu mlayu saka kutha iku. Loro seksi tumrap pratandha karusakané Yérusalèm nekanaké wigatiné ngakoni ‘pratandha’ iku sadurungé pengepungan, lan ilham salajengipun uga netepaké bilih loro seksi mau nemokaké “penerapan ingkang langkung langsung” ing jaman pungkasan. Nalika ngandharaké bab pepéling Kristus ngenani karusakané Yérusalèm gegayutan kaliyan Yézèkièl lan Yohanes ingkang wonten ing satunggaling sesanti Padaleman Suci, Sister White nyerat:
“While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.
“Nalika pamedhar sabda iki nampa kawujudan sapérangan nalika karusakané Yérusalèm, pamedhar sabda iki nduwèni pangenan kang luwih langsung tumrap dina-dina pungkasan.
“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of.” Testimonies, volume 5, 753.
“Kita ngadeg ana ing pragangsaing prastawa-prastawa gedhé lan khidmat. Ramalan lagi enggal kaleksanan. Pangéran wis ana ing lawang. Ora suwé ing ngarepé kita bakal kabuka sawijining mangsa kang ngemu kapentingan kang banget nggentaraké tumrap kabèh wong urip. Pasulayan-pasulayan ing jaman kapungkur bakal diuripaké manèh; pasulayan-pasulayan anyar bakal njedhul. Pemandhangan-pemandhangan kang bakal kalakon ana ing donya kita durung tau kaimpenaké pisan.” Testimonies, jilid 5, 753.
In chapter four, Ezekiel was directed to act out a parable that was emphasizing the ‘sign of the siege.’ Ezekiel acted out a parable five times in his book which his brethren refused to see. Ezekiel spoke five times to his brethren and they refused to hear. His acted parables and messages illustrate a fivefold class of foolish virgins who refuse to receive the increase of ‘knowledge’ associated with his parables and words. Those words and parables were directly connected with the destruction of Jerusalem which has a “more direct application to the last days.”
Ing bab papat, Yehezkiel diprentah supaya mranata satunggaling pasemon tumindak kang nandhesaké ‘tetandha pangepungan.’ Yehezkiel mranata pasemon tumindak kaping gangsal ing kitabipun, nanging para saduluré nampik nyumurupi. Yehezkiel ngandika kaping gangsal marang para saduluré, nanging para saduluré nampik mirengaké. Pasemon-pasemon tumindakipun lan pawartosipun nggambaraken golongan prawan bodho kaping gangsal, ingkang nampik nampi tambahing ‘kawruh’ ingkang magepokan kaliyan pasemon-pasemon lan pangandikanipun. Pangandika lan pasemon-pasemon punika kagandhèngaken sacara langsung kaliyan karusakanipun Yérusalèm, ingkang gadhah “pangginakaken ingkang langkung langsung tumraping dinten-dinten wekasan.”
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.
Heh kowe uga, hé anaké manungsa, jupukana sapérangan bata, banjur pasangen ana ing ngarepmu, lan gambaraké ana ing kono kutha iku, yaiku Yérusalèm. Banjur kepungana kutha iku, lan bangunen benteng nglawané, lan timbunen undhakan pangepungan marang iku; pasangen uga papané para prajurit nglawané, lan pasangen gédhékaning dobrak ana ing sakubengé. Salajengipun, jupukana kanggo awakmu wajan wesi, lan pasangen iku dadi témbok wesi antaramu lan kutha iku; banjur arahna pasuryanmu nglawané, temah kutha iku bakal kepung, lan kowe bakal ngepung iku. Iki bakal dadi pratandha tumrap brayat Israèl.
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 turua awakmu ana ing lambung kiwa, lan tumpangna pialané kulawarga Israèl ana ing kono; manut cacahing dina anggonmu bakal turu ana ing kono, kowé bakal nanggung pialané. Awit Aku wus numpangkaké marang kowé taun-taun pialané, manut cacahing dina, telung atus sangang puluh dina; mangkono kowé bakal nanggung pialané kulawarga Israèl. Lan sawisé kowé ngrampungaké iku kabèh, turua manèh ana ing lambung tengenmu, lan kowé bakal nanggung pialané kulawarga Yehuda patang puluh dina; saben dina wis Daktetepaké kanggo setaun. Mulané kowé kudu ngadhep marang pangepungan Yérusalèm, lan lengenmu kudu kabukak, lan kowé kudu medhar wangsit nglawan kutha iku. Lan lah, Aku bakal masangi kowé sesambetan, satemah kowé ora bakal mbalik saka sisih siji menyang sisih sijiné, nganti kowé wis ngrampungaké dina-dina pangepunganmu. Yehezkiel 4:1–8.
Sign
Tandha
The word “sign” is located nine times in the book of Ezekiel. In chapter four, the siege of Jerusalem is the “sign” to the house of Israel. In chapter twelve, Ezekiel is again a “sign” identifying the siege and destruction of Jerusalem.
Tembung “tandha” kapanggih kaping sanga ing kitab Yehezkiel. Ing bab papat, pengepungan Yerusalem iku “tandha” tumrap brayat Israèl. Ing bab rolas, Yehezkiel maneh dadi “tandha” kang nandhani pengepungan lan karusakané Yerusalem.
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. Therefore, thou son of man, prepare thee stuff for removing, and remove by day in their sight; and thou shalt remove from thy place to another place in their sight: it may be they will consider, though they be a rebellious house. Then shalt thou bring forth thy stuff by day in their sight, as stuff for removing: and thou shalt go forth at even in their sight, as they that go forth into captivity. Dig thou through the wall in their sight, and carry out thereby. In their sight shalt thou bear it upon thy shoulders, and carry it forth in the twilight: thou shalt cover thy face, that thou see not the ground: for I have set thee for a sign unto the house of Israel. Ezekiel 12:2–6.
He anaking manungsa, sira manggon ana ing satengahing brayat kang mbrontak, kang padha duwe mripat kanggo ndeleng, nanging ora ndeleng; padha duwe kuping kanggo krungu, nanging ora krungu; awit wong-wong mau iku brayat kang mbrontak. Mulane, he anaking manungsa, sira saiyegake piranti kanggo pindhah, lan pindhaha ing wayah awan ana ing ngarsane; sira bakal pindhah saka panggonanira menyang panggonan liya ana ing ngarsane; manawa bisa padha bakal nimbang-nimbang, sanadyan wong-wong mau iku brayat kang mbrontak. Banjur sira bakal ngirid metu pirantiira ing wayah awan ana ing ngarsane, kaya piranti kanggo pindhah; lan sira bakal metu ing wayah sore ana ing ngarsane, kaya wong kang metu menyang pambuwangan. Bolonga tembok iku ana ing ngarsane, lan gawanen metu liwat kono. Ana ing ngarsane, sira bakal nggawa iku ana ing pundhakira, lan ngeterake metu ing wayah remang-remang; sira nutupi raiira, supaya sira aja weruh lemah; awit Ingsun wus ndadekake sira dadi pratandha tumrap brayat Israèl. Yehezkiel 12:2–6.
When the rebellious house saw the acted-out parable, they knew not what it meant, so they asked Ezekiel to explain.
Nalika kulawarga pambrontak mau ndeleng pasemon kang dipragakaké iku, wong-wong mau ora mangertèni apa tegesé, mula padha nyuwun marang Yèhezkièl supaya nerangaké.
Son of man, hath not the house of Israel, the rebellious house, said unto thee, What doest thou? Say thou unto them, Thus saith the Lord God; This burden concerneth the prince in Jerusalem, and all the house of Israel that are among them. Say, I am your sign: like as I have done, so shall it be done unto them: they shall remove and go into captivity. Ezekiel 12:9–11.
He anaking manungsa, apa ta brayat Israèl, brayat kang mbrontak iku, ora wus matur marang kowe: Apa kang koklakoni? Kandhaa marang wong-wong mau: Mangkéné pangandikané Pangéran Allah; Beban iki magepokan karo sang pangeran ing Yérusalèm, lan karo sakehing brayat Israèl kang ana ing antarané. Kandhaa: Aku iki pratandhamu; kaya kang wus daklakoni, mangkono uga bakal katindakaké marang wong-wong mau: wong-wong mau bakal ngalih lan lunga menyang ing pambuwangan. Yèhézkièl 12:9–11.
The siege of Jerusalem is a sign for God’s people in the latter days.
Pengepungan kutha Yérusalèm iku pratandha tumrap umaté Gusti Allah ing dina-dina wekasan.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘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.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12....
“Saben nabi kuna ngandika ora pati kanggo jamane dhewe tinimbang kanggo jaman kita, saéngga pamecahe tembung wangsité iku tetep lumaku kanggo kita. ‘Saiki samubarang iki kelakon marang wong-wong mau minangka tuladha: lan iku katulis kanggo pepéling kita, kang marang kita pungkasaning donya wis tekan.’ 1 Korinta 10:11. ‘Dudu kanggo awake dhewe, nanging kanggo kita wong-wong mau padha ngladosi prakara-prakara iku, kang saiki wis kababar marang kowe déning wong-wong sing wis martakaké Injil marang kowe kanthi Sang Roh Suci kang katurunaké saka swarga; prakara-prakara kang para malaékat kepéngin nyawang iku.’ 1 Pétrus 1:12....
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Kitab Suci wis nglumpukaké lan ngiket dadi siji bandha-bandhané kanggo generasi pungkasan iki. Kabèh prastawa agung lan tumindak-tumindak sajarah Prajanjian Lawas sing khidmat wis, lan saiki lagi, kaulang manèh ana ing pasamuwan ing dina-dina pungkasan iki.” Selected Messages, buku 3, 338, 339.
This Same Day
Ing Dina Iki Uga
Ezekiel in the acted parable of the ‘siege and destruction of Jerusalem’ is a sign for God’s people in the latter days.
Yéhezkièl, ing pasemon kang diprentahaké lumantar tumindak bab “kepungan lan karusakané Yérusalèm,” dadi pratandha tumrap umaté Allah ing dina-dina pungkasan.
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.
Maneh, ing taun kaping sanga, ing sasi kaping sepuluh, ing dina kaping sepuluh ing sasi iku, pangandikané Pangéran tumeka marang aku, mangkéné: Hé anaking manungsa, tulisen jenengé dina iki, iya dina iki dhéwé; raja Babil wis nglawan Yerusalem ing dina iki dhéwé.
And utter a parable unto the rebellious house, and say unto them, Thus saith the Lord God; Set on a pot, set it on, and also pour water into it: Gather the pieces thereof into it, even every good piece, the thigh, and the shoulder; fill it with the choice bones. Take the choice of the flock, and burn also the bones under it, and make it boil well, and let them seethe the bones of it therein. Wherefore thus saith the Lord God; Woe to the bloody city, to the pot whose scum is therein, and whose scum is not gone out of it! bring it out piece by piece; let no lot fall upon it. For her blood is in the midst of her; she set it upon the top of a rock; she poured it not upon the ground, to cover it with dust; That it might cause fury to come up to take vengeance; I have set her blood upon the top of a rock, that it should not be covered.
Lan ngucapna pasemon marang brayat kang mbrontak, lan kandhaa marang wong-wong mau: Mangkene pangandikane Pangéran Allah; Pasangna panci, pasangna iku, lan ugia isenana banyu ing njeroné: Klumpukna potongan-potongané menyang ing kono, yaiku saben potongan kang becik, pupu lan pundhak; kebakana nganggo balung-balung kang pinilih. Jupuken kang pinilih saka pepanthan, lan obonga uga balung-balung ing sangisoré, lan godhoga nganti temenan nggodhok, lan supaya balung-balungé digodhog ana ing kono. Mulané mangkene pangandikane Pangéran Allah; Bilai tumrap kutha getih, tumrap panci kang keraké ana ing njeroné, lan kang keraké durung metu saka ing kono! wetokna potongan demi potongan; aja nganti undhi tiba marang iku. Awit getihé ana ing tengahé; iku dilebokaké ing pucuking watu; ora diwutahaké ing lemah, supaya katutupan lebu; Supaya nesu munggah kanggo nindakaké piwales; Aku wus nyelehake getihé ana ing pucuking watu, supaya aja nganti katutupan.
Therefore thus saith the Lord God; Woe to the bloody city! I will even make the pile for fire great. Heap on wood, kindle the fire, consume the flesh, and spice it well, and let the bones be burned. Then set it empty upon the coals thereof, that the brass of it may be hot, and may burn, and that the filthiness of it may be molten in it, that the scum of it may be consumed. She hath wearied herself with lies, and her great scum went not forth out of her: her scum shall be in the fire. In thy filthiness is lewdness: because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee. I the Lord have spoken it: it shall come to pass, and I will do it; I will not go back, neither will I spare, neither will I repent; according to thy ways, and according to thy doings, shall they judge thee, saith the Lord God.
Mulané mangkono pangandikané Pangéran Allah: Bilai tumrap kutha kang kebak getih! Ingsun iya bakal ndadèkaké tumpukan kanggo geni dadi gedhé. Tumpukna kayu, urubna geniné, entèkna dagingé, olahana kanthi becik nganggo bumbu, lan balung-balungé obongen. Sawisé kuwi, pasangen prau iku ing ndhuwur arengé tanpa isi, supaya tembagané dadi panas lan murub, lan supaya regedé lumer ana ing jeroné, supaya rereged umpluké entèk kabèh. Dhèwèké wis ngelakaké awaké dhéwé kanthi goroh, nanging umpluk reregedé sing gedhé ora metu saka ing dhèwèké; umpluk reregedé bakal ana ing geni. Ing sajroning regedmu ana laku nistha; amarga Ingsun wis nyucèkaké kowé, nanging kowé ora dadi suci, mula kowé ora bakal kasucèkaké manèh saka regedmu, nganti Ingsun ndadèkaké bebenduné Ingsun leren tumrap kowé. Ingsun, Pangéran, wis ngandika mangkono: iku bakal kelakon, lan Ingsun bakal nindakaké; Ingsun ora bakal mundur, lan ora bakal ngéman, uga ora bakal mratobat; miturut lakumu lan miturut panggawému, wong-wong bakal ngadili kowé, mangkono pangandikané Pangéran Allah.
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?
Sabanjuré pangandikané Pangéran rawuh marang aku, mangkéné, He anak manungsa, lah, Aku bakal njupuk saka kowé pepénginaning mripatmu kanthi sapungkure; nanging kowé aja tangisi lan aja nangis, lan eluhmu aja nganti tumetes. Tahana sesambat, aja nganakaké pakabungan tumrap wong mati, talining sirahmu iketna ana ing sirahmu, lan sepatuana ing sikilmu, lambému aja kok tutupi, lan roti saka wong-wong aja kok pangan. Mulané ing wayah ésuk aku ngandika marang bangsa iku; lan ing wayah sore bojoku mati; lan ing wayah ésuké aku nindakaké kaya kang didhawuhaké marang aku. Banjur bangsa iku padha calathu marang aku, Apa kowé ora bakal kandha marang aku, apa tegesé prekara-prekara iki tumrap aku, déné kowé nindakaké 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. Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Ezekiel 24:1–24.
Banjur aku mangsuli marang wong-wong mau, Pangandikané Pangéran tumeka marang aku, mangkéné: Kandhakna marang brayat Israèl, Mengkéné pangandikané Pangéran Allah: Lah, Aku bakal najisaké pasucèn-Ku, kaendahaning kakuwatanmu, pepénginaning mripatmu, lan barang kang dadi welasing nyawamu; lan anak-anakmu lan anak-anak wadonmu kang wus koktinggal bakal padha rubuh marga saka pedhang. Lan kowé bakal padha tumindak kaya kang wus taklakoni: kowé ora kena nutupi lambému, lan ora kena mangan roti saka wong liya. Lan serbanmu bakal ana ing sirahmu, lan kasutmu bakal ana ing sikilmu: kowé ora bakal padha tangis utawa nangis; nanging kowé bakal padha saya luntur marga saka kaluputanmu, lan padha sambat siji marang sijiné. Mangkono Yéheskièl dadi pratandha tumrap kowé: miturut sakehé kang wus dilakoni déning dhèwèké, mangkono kowé bakal padha tumindak; lan manawa iki kelakon, kowé bakal ngerti yèn Aku iki Pangéran Allah. Yéheskièl 24:1–24.
Ezekiel is a sign who identifies the beginning siege and the ending destruction of Jerusalem, and thereafter; the captivity of the members of the Laodicean Seventh-day Adventist church.
Yézkiel iku sawijining pratandha kang nandhani wiwitaning pengepungan lan pungkasaning karusakaning Yérusalèm, lan sawisé iku; panawanané para anggota pasamuwan Advent Dina Kapitu Laodikia.
“When Christ looked down from the crest of Olivet, He saw this state of things existing in every church. The warnings come down to all that are following in the tread of the people of Jerusalem, who had such great light. This people is before us as a warning. By rejecting God’s warnings in this our day, men are repeating the sin of Jerusalem. The Lord sees what the human agent does not see and will not see—the outcome of all the human devising in Battle Creek. He has done all that a God could do. He has flashed light before the eyes of the people, that their sins might not reach the boundary where repentance cannot be felt. But by a long process of departure from just and righteous principles, men have placed themselves where light and truth, justice and mercy, are not discerned. This course has become part of their very nature.” Testimonies, volume 8, 68.
“Nalika Kristus mirsani saka pucak Olivet, Panjenengane ndeleng kahanan kaya mangkono ana ing saben pasamuwan. Pepenget-pepenget iku tumurun marang kabèh wong sing mlaku ngetutaké tapak tilasé bangsa Yerusalem, sing wis nampa pepadhang kang gedhé banget. Bangsa iki ana ing ngarsané kita minangka pepenget. Kanthi nampik pepenget-pepengeté Gusti Allah ing dina kita iki, manungsa padha mbalèni dosa Yerusalem. Pangéran mirsani apa kang ora dideleng lan ora gelem dideleng déning piranti manungsa—asiling sakabèhé rancangan manungsa ing Battle Creek. Panjenengane wis nindakaké sakabèhé kang saged katindakaké déning Gusti Allah. Panjenengane wis nyaweraké pepadhang ana ing ngarepé mripaté wong-wong, supaya dosa-dosané aja tekan ing wates ing ngendi pamratobat wis ora bisa dirasakaké manèh. Nanging lumantar prosès dawa saka panyimpangan saka prinsip-prinsip kang adil lan bener, manungsa wis mapanaké awaké dhéwé ana ing papan ing ngendi pepadhang lan kayektèn, kaadilan lan sih-rahmat, wis ora bisa dibédakaké. Laku iki wis dadi pérangan saka tabiyaté wong-wong kuwi piyambak.” Testimonies, jilid 8, 68.
Two Witnesses of Alpha and Omega
Loro Saksi saking Alfa lan Omega
Ezekiel had been supernaturally made dumb, and he was informed when Jerusalem fell, he would again be able to speak, and that he would then be a ‘sign.’ Ezekiel’s lack of mourning his wife’s death marked the alpha sign at the beginning of the siege, and Ezekiel’s mouth being opened when Jerusalem fell was the omega sign. The siege unto the destruction is marked by a sign in the beginning and ending. Within the same illustration, a second witness to an alpha and omega sign is represented as the death of the “desire of Ezekiel’s eyes” as the alpha and the death of the people’s “desire of eyes” is the omega sign of the period. The period of one and a half years bears two witnesses of an alpha and an omega. The death of Ezekiel’s wife represented the captivity and trampling down of the host, and the omega death of Jerusalem represented the trampling down of the sanctuary.
Yèhèzkièl wis katindakaké bisu lumantar kuwasaning Allah, lan marang dhèwèké kababar yèn nalika Yérusalèm tiba, dhèwèké bakal bisa micara manèh, lan yèn ing wektu kuwi dhèwèké bakal dadi sawijining ‘tandha.’ Ora ana rerungkudané Yèhèzkièl nalika séda garwané nandhani tandha alpha ing wiwitaning pangepungan, lan cangkemé Yèhèzkièl kabukak nalika Yérusalèm tiba iku tandha omega. Pangepungan tumuju marang karusakan iku katandhani déning sawijining tandha ing wiwitan lan ing pungkasan. Ing sajroning gambaran sing padha, seksi kapindho tumrap tandha alpha lan omega kagambaraké déning patiné “kekarepaning mripaté Yèhèzkièl” minangka alpha, lan patiné “kekarepaning mripat” kagungané bangsa iku minangka tandha omega tumrap mangsa mau. Mangsa setaun setengah iku nggawa rong seksi bab sawijining alpha lan sawijining omega. Patiné garwané Yèhèzkièl nglambangaké panawanan lan pangidak-idakaning pasukan, lan pati omega Yérusalèm nglambangaké pangidak-idakaning pasucèn.
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 24:24–27.
Mangkono Yehezkiel iku dadi pratandha tumrap kowé: miturut sakèhé kang wis ditindakaké, kowé bakal nindakaké uga; lan manawa prakara iki kelakon, kowé bakal sumurup yèn Aku iki Pangéran Yehuwah. Uga, hé anaking manungsa, apa dudu ing dinané nalika Aku njupuk saka wong-wong mau kakuwatané, kabungahaning kaluhurané, pepénginaning mripaté, lan apa kang dadi gegayuhaning atiné, yaiku anak-anaké lan anak-anak wadoné, yèn wong kang oncat ing dina iku bakal sowan marang kowé, supaya kowé krungu kabar iku nganggo kupingmu dhéwé? Ing dina iku tutukmu bakal kabukak marang wong kang oncat mau, lan kowé bakal ngandika, lan ora meneng manèh; lan kowé bakal dadi pratandha tumrap wong-wong mau; lan wong-wong mau bakal sumurup yèn Aku iki Pangéran. Yehezkiel 24:24–27.
Six Deaths
Nem Pati
The death of Ezekiel’s wife marks the beginning of the siege and the death of Jerusalem, who is prophetically Christ’s bride, and illustrates the soon-coming Sunday law, which is preceded by a period represented by the siege. The period of the siege and the destruction are two distinct, though directly connected waymarks. The siege is a period of time, and the destruction is a point in time. The destruction is the Sunday law that is preceded by the period of the formation of the image of the beast. The period of the image of the beast concludes with the mark of the beast. When Jesus identified the sign of the destruction of Jerusalem in Matthew twenty-four, He also referenced the days of Noah.
Pati ne Yéhezkièl nandhakaké wiwitaning pangepungan lan patiné Yérusalèm, kang kanthi profètis iku pangantèné Kristus, lan nggambaraké angger-angger Minggu kang énggal bakal rawuh, kang didhisiki déning sawatara mangsa kang kawewakili déning pangepungan mau. Mangsa pangepungan lan karusakan iku rong tenger dalan kang béda, sanadyan gegandhèngané langsung. Pangepungan iku sawijining mangsa wektu, déné karusakan iku sawijining titik ing wektu. Karusakan iku angger-angger Minggu kang didhisiki déning mangsa pambentukaning gambaring kéwan. Mangsa gambaré kéwan mau kasudahané ana ing tenger kéwan. Nalika Gusti Yésus nandhakaké pratandha karusakané Yérusalèm ing Matius pasal rong puluh papat, Panjenengané uga nyebut dina-dinané Nuh.
But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Matthew 24:37–39.
Nanging kaya dene ing dina-dinané Nuh, mengkono uga tekané Putraning Manungsa. Awit kaya ing dina-dina sadurungé banjir gedhé, wong-wong padha mangan lan ngombé, padha kawin lan ngawinaké, nganti tekan dina nalika Nuh lumebu ing pethi, lan padha ora weruh nganti banjir gedhé iku teka lan nyirnakaké kabèh; mengkono uga tekané Putraning Manungsa. Matius 24:37–39.
In the days of Noah, the door of probation was closed, thus typifying the soon-coming Sunday law, that is also typified by the door closing on October 22, 1844. The period from the Exeter camp meeting of August 12–17 in 1844, represents a prophetic period that leads to a closed door.
Ing jamané Nuh, lawanging mangsa sih-rahmat kasirep, mangkono iku dados pralambang tumrap angger-angger Minggu kang enggal badhé rawuh, kang ugi dipralambangaké déning katutupé lawang mau ing tanggal 22 Oktober 1844. Mangsa wiwit saking pasamuwan kémah Exeter tanggal 12–17 Agustus taun 1844 punika nggambaraken satunggaling mangsa kenabian ingkang nuntun dhateng lawang ingkang katutup.
In the days of Noah, Noah represented the third angel and the third angel arrived at the closed door of October 22, 1844. In the days of Noah, which according to Jesus would be as “the coming of the Son of man,” the three angels of Revelation fourteen led to the closed door. William Miller represented the first angel’s message, and was typified by Enoch in the days of Noah. Jude identifies Enoch’s message as a parallel to Miller’s message.
Ing dina-dinané Nuh, Nuh nglambangaké malaékat katelu lan malaékat katelu tekan ing lawang kang katutup tanggal 22 Oktober 1844. Ing dina-dinané Nuh, kang manut Gusti Yésus bakal kaya “rawuhipun Putraning Manungsa,” telung malaékat ing Wahyu patbelas nuntun marang lawang kang katutup. William Miller nglambangaké pekabaran malaékat kapisan, lan dipratandhakaké déning Henokh ing dina-dinané Nuh. Yudas ngidhentifikasi pekabarané Henokh minangka pasemon kang sajajar karo pekabarané Miller.
And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. Jude 1:14, 15.
Lan Henokh uga, kang kapitu saka Adam, wus medhar wangsit bab wong-wong iku, pangandikane, Lah, Gusti rawuh karo puluhan èwu para suci kagungané, kanggo nglakoni paukuman marang sakèhé, lan kanggo mbuktèkaké marang kabèh wong fasik ana ing antarané bab sakèhé panggawéné kang fasik, kang wus dilakoni kanthi kefasikan, lan bab sakehing tembung kasar kang wus diucapaké déning para wong dosa kang fasik marang Panjenengané. Yudas 1:14, 15.
Miller’s first angel’s message announced the “judgment” as typified by Enoch’s message. Enoch’s beginning is marked as being the “seventh from Adam.” Miller’s message began and ended with the arrival of the “seven times” against the northern kingdom and forty-six years later the third angel arrived on October 22, 1844 when the “seven times” against the southern kingdom was fulfilled. Both Enoch and Miller, who were messengers of the judgment hour, began with the number seven being identified. The period that began with Enoch, the seventh ended with seven days that the animals entered the ark until the door was supernaturally closed. Jesus always illustrates the end with the beginning.
Pawartosan malaékat kapisané Miller ngumumaké “pengadilan” kaya sing dipralambangaké déning pawartosané Henokh. Wiwitané Henokh ditandhai minangka “sing kapitu saka Adam.” Pawartosané Miller diwiwiti lan dipungkasi kanthi tekane “pitu mangsa” tumrap karajan lor, lan patang puluh nem taun sawisé iku malaékat katelu rawuh ing tanggal 22 Oktober 1844 nalika “pitu mangsa” tumrap karajan kidul kasampurnakaké. Henokh lan Miller, sing padha dadi utusan wektu pengadilan, loro-loroné miwiti kanthi diidentifikasiaké nomer pitu. Mangsa sing diwiwiti karo Henokh, yaiku sing kapitu, dipungkasi kanthi pitung dina nalika kewan-kewan mlebu ing prau Nuh nganti lawangé ditutup kanthi adikodrati. Gusti Yesus tansah nggambaraké wekasan kanthi wiwitan.
Enoch begat Methuselah, who in turn begat Lamech. Lamech and Methuselah represent the second angel's message and also the message of the midnight cry. The midnight cry progressed unto the closed door, and is thus represented by Methuselah who died the year of the flood. Lamech represented the second angel’s message, and Lamech died five years before the flood. The five years from the death of Lamech unto the death of Methuselah when the door closed, typified the death of Ezekiel’s bride marking the beginning of the period that led to the death of Christ’s bride represented by Methuselah.
Henok nglairaké Metusalah, kang sabanjuré nglairaké Lamekh. Lamekh lan Metusalah makili pekabarané malaékat kapindho lan uga pekabaran patangisan tengah wengi. Patangisan tengah wengi iku lumajeng nganti tekan lawang kang katutup, lan mulané dipratandhakaké déning Metusalah kang séda ing taun banjir gedhé. Lamekh makili pekabarané malaékat kapindho, lan Lamekh séda limang taun sadurungé banjir gedhé. Limang taun wiwit saka pejahé Lamekh nganti tekan pejahé Metusalah nalika lawang katutup, dadi pralambang pejahé pangantèné Yéhezkièl kang nandhani wiwitané mangsa kang nuntun marang pejahé pangantèné Kristus kang dipratandhakaké déning Metusalah.
Enoch typified the first angel that arrived in 1798, Lamech typified the second angel that arrived on April 19, 1844 and Methuselah typified the midnight cry from Exeter unto the closed door of October 22, 1844, that was typified by Noah. The five years from the death of Lamech unto the death of Methuselah typified the year and a half from 587 BC unto 586 BC. Those five years from Lamech to Methuselah typify five years from 1448 unto 1453.
Enok nggambarake malaékat kapisan sing rawuh ing taun 1798, Lamekh nggambarake malaékat kapindho sing rawuh ing tanggal 19 April 1844, lan Metusalèh nggambarake panguwuh tengah wengi saka Exeter tekan lawang kang katutup ing tanggal 22 Oktober 1844, kang digambarake déning Nuh. Limang taun saka sédané Lamekh nganti sédané Metusalèh nggambarake setaun setengah saka 587 SM nganti 586 SM. Limang taun saka Lamekh nganti Metusalèh iku nggambarake limang taun saka 1448 nganti 1453.
On October 31, 1448, John Palaiologos died and his brother, Constantine the eleventh, (the last Constantine) sought permission to ascend the throne of eastern Rome from the Islamic Turkish power. His submission on July 27, 1299, fulfilled the second one hundred and fifty years of Revelation nine set forth in verse ten. Five years after John Palaiologos death, his brother Constantine the eleventh died upon the walls of Constantinople as Mehmed II conquered the Byzantine empire of eastern Rome. Mehmed is the Turkish derivation of Mohammed, so the death of the first Mohammed in 632, which began the first one hundred and fifty year prophecy of Revelation nine, (located in verse five), and which ended with the death of the last Constantine at the hands of ‘Mohammed the second’ eight hundred and twenty-one years later. Five years before his death Mohammed had predicted the demise of Rome and it was accomplished by the Turk named Mohammed the second.
Ing tanggal 31 Oktober 1448, John Palaiologos seda, lan seduluré, Constantine kaping sewelas, (Constantine kang pungkasan) ngupaya idin supaya bisa munggah marang dhampar Roma sisih wétan saka kakuwatan Turki Islam. Panundhuké ing tanggal 27 Juli 1299, nepaki satus seket taun kapindho saka Wahyu sanga kang katetepaké ing ayat sepuluh. Limang taun sawisé patiné John Palaiologos, seduluré Constantine kaping sewelas mati ana ing tembok Konstantinopel nalika Mehmed II ngrebut kakaisaran Bizantium, yaiku Roma sisih wétan. Mehmed iku turunan jeneng Turki saka Mohammed, mula patiné Mohammed kang kapisan ing taun 632, kang miwiti ramalan satus seket taun kang kapisan saka Wahyu sanga, (kang dumunung ing ayat lima), lan kang dipungkasi déning patiné Constantine kang pungkasan ana ing tangané ‘Mohammed kang kapindho’ wolung atus rong puluh siji taun sawisé iku. Limang taun sadurungé patiné, Mohammed wis medharaké ramalan bab rubuhipun Roma, lan iku kalakon déning wong Turki kang jenengé Mohammed kang kapindho.
Constantine the last, the eleventh, died in the battle of Constantinople, thus identifying five years from the death of his brother John to his death. Those five years were typified by the five years from the death of Lamech, the son, unto the death of Methuselah, the father, five years later when the door closed upon the ark. Thus, the death of Ezekiel’s bride was typified by the death of Lamech, and together they provide witness to the death of John Palaiologos in 1448. The subsequent death of Methuselah aligns with the death of Christ’s bride and the destruction of Jerusalem in 586 BC, and together they align with the death of Constantine the eleventh.
Konstantinus kang pungkasan, yaiku kang kaping sewelas, séda ing paprangan Konstantinopel, mangkono nandhani limang taun wiwit saka sédaé saduluré, Yohanes, nganti tekan sédaé dhéwé. Limang taun iku dipralambangi déning limang taun wiwit saka sédaé Lamekh, sang putra, nganti tekan sédaé Metusalah, sang rama, limang taun sawisé iku nalika lawang pethi kauncal. Mangkono, sédaé garwané Yéhezkièl dipralambangi déning sédaé Lamekh, lan bebarengan loro iku maringi paseksi tumrap sédaé Yohanes Palaiologos ing taun 1448. Séda sabanjuré saka Metusalah cocog karo sédaé pangantèné Kristus lan karusakané Yerusalèm ing taun 586 SM, lan bebarengan loro iku cocog karo sédaé Konstantinus kang kaping sewelas.
The three witnesses of a prophetic period that begins and ends with a death, illustrate the period of the formation of the image of the beast that concludes with the mark of the beast, and it aligns with the proclamation of the midnight cry in Millerite history and the formation of the image of the beast that concludes with the mark of the beast in our current history. When the mark of the beast is fulfilled at the soon-coming Sunday law, the prophetic “speaking” arrives in agreement with Ezekiel being able to “speak” upon his own volition when Jerusalem was destroyed.
Telung seksi tumrap sawijining mangsa kenabian kang diwiwiti lan dipungkasi kanthi pati, nggambarake mangsa pambentukan citraning kéwan galak kang dipungkasi kanthi tandhaning kéwan galak, lan iku selaras karo pamakluman panguwuh tengah wengi ing sajarah Millerit sarta pambentukan citraning kéwan galak kang dipungkasi kanthi tandhaning kéwan galak ing sajarah kita saiki. Nalika tandhaning kéwan galak kaleksanan ing angger-angger Minggu kang bakal enggal rawuh, “wicara” kenabian iku dumugi selaras karo Yéheskiel kang saged “ngandika” miturut karepé dhéwé nalika Yérusalèm kasirnakaké.
Speaking
Wicanten
At the Sunday law, which is typified by the destruction of Jerusalem, the prophetic speaking of the United States is marked as the false prophet speaks as a dragon.
Ing wektu undhang-undhang Minggu, kang dipratandhani déning karusakané Yerusalem, pangandikané Sunnat Prabu saka Amérika Sarékat katandhani nalika nabi palsu ngandika kaya naga.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.
Lan aku nyumurupi kewan liyané munggah saka bumi; lan dhèwèké nduwèni sungu loro kaya cempé, lan ngandika kaya naga. Wahyu 13:11.
At the Sunday law, Balaam strikes his ass a third time, and the ass then speaks.
Nalika hukum Minggu ditetepaké, Balaam nggebug kuldiné kaping telu, lan banjur kuldi iku matur.
And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? And Balaam said unto the ass, Because thou hast mocked me: I would there were a sword in mine hand, for now would I kill thee. And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ever since I was thine unto this day? was I ever wont to do so unto thee? And he said, Nay. Numbers 22:28–30.
Sang Pangéran lajeng mbikak cangkemé kuldi iku, lan kuldi mau ngandika marang Balaam, “Punapa kalepatan kula dhateng panjenengan, saéngga kula panjenengan gebugi kaping tiga punika?” Balaam banjur ngandika marang kuldi iku, “Amargi kowé sampun nggeguyu aku: menawi wonten pedhang wonten ing tangan kawula sapunika, mesthi sampun dakpatèni kowé.” Kuldi iku banjur ngandika marang Balaam, “Menapa kula punika dudu kuldi panjenengan, ingkang tansah panjenengan tumpaki wiwit kula dados kagungan panjenengan dumugi dinten punika? Punapa kula naté lumampah mekaten dhateng panjenengan?” Wangsulanipun, “Mboten.” Wilangan 22:28–30.
The false prophet speaks at the Sunday law and Islam also speaks at the Sunday law. Both are prophetically false prophets. At the Sunday law the ‘vision” of Habakkuk that tarried, speaks.
Nabi palsu ngandika nalika hukum Minggu ditetepake, lan Islam uga ngandika nalika hukum Minggu ditetepake. Kalorone, sacara kenabian, iku nabi-nabi palsu. Nalika hukum Minggu ditetepake, “wahyu” Habakuk sing sempat katundha, ngandika.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
Amarga wahyu iku isih kanggo wektu kang wus katetepake, nanging ing wekasané bakal ngandika, lan ora bakal goroh; sanadyan katon kaya suwe tekane, entènana iku; awit mesthi bakal kelakon, iku ora bakal molor. Habakuk 2:3.
Habakkuk is the true prophet who speaks in contrast with the false prophets. The ‘vision’ of Habakkuk speaks through the mouth of formerly dumb Ezekiel, whose mouth is then opened. The promise of being God’s mouth was given to Jeremiah.
Habakuk punika nabi sejati ingkang ngandika kanthi nalisir kaliyan para nabi palsu. “Sesanti” Habakuk punika ngandika lumantar cangkemipun Yeheskiel ingkang rumiyin bisu, lan sasampunipun punika cangkemipun kabikak. Janji badhé dados cangkemipun Gusti Allah kaparingaken dhateng Yeremia.
Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:18, 19.
Yagéné punapa kasangsaranku tanpa pedhot, lan tatunaku ora kena tamba, kang ora gelem waras? Punapa Paduka badhé dados tumrap kula kados tiyang goroh, lan kados toya ingkang sirna? Mila mekaten pangandikanipun Pangeran, Manawi sira mratobat, Ingsun bakal mbalèkaké sira manèh, lan sira bakal jumeneng ana ing ngarsaningsun; lan manawa sira misahaké ingkang aji saka ingkang nistha, sira bakal dadi tutukingsun; wong-wong mau padha mratobata marang sira, nanging aja sira mratobat marang wong-wong mau. Yeremia 15:18, 19.
At the Sunday law, Zacharias's nine months of dumbness ended when he spoke and confirmed that his son’s name is to be John. Zacharias represented leadership who disbelieve the word of the third angel, and John represented the Elijah movement, the church that would usher in the Second Coming of Christ.
Nalika angger-angger dina Minggu lumaku, sangang sasi bisune Zakharia rampung nalika dheweke matur lan netepake manawa asmane anake kudu Yohanes. Zakharia nggambarake para pamimpin sing ora pracaya marang pangandikane malaékat katelu, lan Yohanes nggambarake gerakan Élia, pasamuwan sing bakal ngirid rawuhe Kristus kaping pindho.
And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.
Zakhariah banjur matur marang malaékat mau, “Kanthi apa aku bisa ngerti bab iki? Awit aku iki wis tuwa, lan bojoku uga wis sepuh sanget.” Malaékat mau mangsuli lan ngandika marang panjenengané, “Aku iki Jibril, kang ngadeg ana ing ngarsané Allah; lan aku diutus kanggo matur marang kowé, sarta kanggo mratelakaké kabar kabungahan iki. Lan lah, kowé bakal bisu lan ora bisa ngucap, nganti tekan dinané samubarang iki kalakon, awit kowé ora pracaya marang pangandikaku, kang bakal kelakon ing mangsané.”
And the people waited for Zacharias, and marvelled that he tarried so long in the temple. And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless. Luke 1:18–22.
Lan bangsa padha ngenteni Zakharia, lan padha gumun amarga anggone suwe ana ing Padaleman Suci. Lan nalika dheweke metu, dheweke ora bisa matur marang wong-wong mau; banjur padha ngerti manawa dheweke wus ndeleng wahyu ana ing Padaleman Suci; awit dheweke mung menehi tandha-tandha marang wong-wong mau, lan tetep bisu. Lukas 1:18–22.
Zacharias was of the eighth course of priests.
Zakaria asalipun saking golongan imam kaping wolu.
There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. And they had no child, because that Elisabeth was barren, and they both were now well stricken in years. And it came to pass, that while he executed the priest’s office before God in the order of his course, According to the custom of the priest’s office, his lot was to burn incense when he went into the temple of the Lord. And the whole multitude of the people were praying without at the time of incense. Luke 1:5–10.
Ing jamané Hérodès, raja Yudéa, ana sawijining imam aran Zakharia, saka golongan Abia; lan garwané kalebu para putriné Harun, lan asmané Élisabèt. Lan wong loro mau padha mursid ana ing ngarsané Allah, lumaku ana ing sakehing pepakon lan pranatané Gusti kanthi tanpa cacad. Lan wong mau ora duwé anak, awit Élisabèt iku gabug, lan wong loro mau wis tuwa banget umuré. Anadéné nalika Zakharia nindakaké kalungguhan imam ana ing ngarsané Allah miturut giliran golongané, miturut adat kalungguhan imam, dhèwèké olèh undhi kanggo ngobong dupa nalika mlebu ing Padalemané Gusti. Lan sakèhé wong akèh padha ndedonga ana ing njaba ing wektu ngobong dupa. Lukas 1:5–10.
All the prophets represent the latter days, and Zacharias went into the temple, as did Ezekiel. He was of the eighth course of priests, marking a symbol of the eight souls on Noah’s ark that went from the old to the new world. Both he and his wife were blameless, but Zacharias would doubt the words of Gabriel. The Millerite movement began as Philadelphian's (blameless) but transitioned to Laodicean's in 1856. In the latter days, the message of the angel is the message of the third angel, and Gabriel’s message to Zacharias represents the third angel’s message and also the Elijah message, as represented by John the Baptist.
Kabeh para nabi nggambarake jaman wekasan, lan Zakharia mlebu ing Padaleman Suci, kaya déné Yeheskiel. Panjenengané kalebu golongan imam kang kaping wolu, minangka tandha pralambang tumrap wolung nyawa ing pethi Nuh kang pindhah saka jagad lawas menyang jagad anyar. Panjenengané lan garwané padha tanpa cacad, nanging Zakharia bakal mangu-mangu marang pangandikané Gabrièl. Gerakan Millerit diwiwiti minangka wong Filadelfia (tanpa cacad), nanging banjur owah dadi wong Laodikia ing taun 1856. Ing jaman wekasan, pawarta malaékat iku yaiku pawarta malaékat katelu, lan pawartané Gabrièl marang Zakharia nggambarake pawarta malaékat katelu lan uga pawarta Élia, kaya kang dipralambangaké déning Yokanan Pembaptis.
And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. And when Zacharias saw him, he was troubled, and fear fell upon him. But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. And thou shalt have joy and gladness; and many shall rejoice at his birth. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother’s womb. And many of the children of Israel shall he turn to the Lord their God. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. Luke 1:11–19.
Lajeng ana malaekating Pangéran kang ngatingal marang dhèwèké, jumeneng ana ing sisih tengen mesbèh padupan. Nalika Zakharia weruh dhèwèké, atiné kagèt lan kacemplung ing rasa wedi. Nanging malaékat mau ngandika marang dhèwèké, Aja wedi, Zakharia, awit pandongamu wis kapirseng; lan garwamu, Elisabèt, bakal nglairaké anak lanang kanggo kowé, lan kowé bakal maringi jeneng Yohanes. Lan kowé bakal oleh kabungahan lan kasukacita; lan akèh wong bakal padha bungah marga saka lairé. Awit dhèwèké bakal dadi gedhé ana ing ngarsané Pangéran, lan ora bakal ngombé anggur utawa ombèn-ombèn kang nyepèkaké; lan dhèwèké bakal kapenuhan Roh Suci, wiwit saka guwa-garbaning ibuné. Lan akèh saka bani Israèl bakal dibalèkaké marang Pangéran, Gusti Allahé. Lan dhèwèké bakal lumaku ndhisiki Panjenengané ana ing roh lan kakuwatané Élia, supaya mbalèkaké atinipun para bapa marang anak-anaké, lan wong-wong kang ora manut marang kawicaksanané wong-wong mursid; supaya nyawisaké kanggo Pangéran sawiji bangsa kang wus kacawisaké. Lan Zakharia matur marang malaékat mau, Kanthi apa aku bisa sumurup bab iki? awit aku iki wong tuwa, lan garwaku uga wus banget sepuh. Malaékat mau mangsuli lan ngandika marang dhèwèké, Aku iki Gabrièl, kang jumeneng ana ing ngarsané Allah; lan aku diutus kanggo ngandika marang kowé, lan nglantaraké kabar kabungahan iki marang kowé. Lukas 1:11–19.
Zacharias doubted that the message of the Elijah to come would be fulfilled.
Zakharia mangu-mangu manawa pawarta bab Élia kang bakal rawuh iku bakal kaleksanan.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Lah, Ingsun bakal ngutus marang kowe Nabi Élia sadurunge tekané dina Pangéran kang agung lan nggegirisi iku; lan dhèwèké bakal mbalèkaké atiné para bapa marang anak-anaké, lan atiné anak-anak marang para bapakné, supaya Ingsun aja teka lan nggebag bumi kalawan ipat. Maleakhi 4:5, 6.
Sister White, in the context of Ezekiel’s sealing of chapter nine, identifies why the leadership of the Laodicean Seventh-day Adventist church were typified by Zacharias’ unbelief.
Suster White, sajroning konteks panyegelan ing Yézkiel pasal sanga, nerangaké sababé para pimpinan gréja Advent Hari Ketujuh Laodikéya ditipologèkaké déning pracayané Zakharia kang ora pracaya.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
Golongan wong kang ora ngrasa sedhih marga saka suruté karohanèné dhéwé, lan ora sesambat marga saka dosa-dosané liyan, bakal ditinggal tanpa segelé Gusti Allah. Pangéran maringi dhawuh marang para utusané, yaiku wong-wong kang nyekel gaman panyembelihan ana ing tangané: “Padha mlakua ngetutaké dhèwèké ngubengi kutha, lan patenana: mripatmu aja melas, lan aja padha welas asih: patenana nganti tumpes wong tuwa lan wong enom, para prawan, bocah-bocah cilik, lan para wanita: nanging aja padha nyedhaki sapa waé kang ana tandhané; lan wiwitaa saka pasucèn-Ku. Banjur padha wiwit saka para wong tuwa kang ana ing ngarepé omah.”
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.
“Ing kéné kita mirsani bilih pasamuwan—padaleman suci kagunganipun Gusti—dados ingkang kapisan nampi pukulan saking bebendu Allah. Para sepuh, inggih punika tiyang-tiyang ingkang sampun dipun paringi pepadhang ageng déning Allah lan ingkang sampun ngadeg dados para pangreksa kapentingan rohani umat, sampun nglajengaken pangawulan kapitadosanipun. Para wau sampun ngasta pendirian bilih kita boten prelu ngantos-antos mukjijat lan panyingkapan kakuwaosan Allah ingkang cetha kados ing jaman rumiyin. Jaman sampun ewah. Tembung-tembung punika ngukuhaken kapitadosanipun ingkang tanpa pracaya, lan para wau ngandika: Gusti boten badhé nindakaken kabecikan, lan boten ugi badhé nindakaken pialan. Panjenenganipun kebacut welas asih, saéngga boten badhé nekani umatipun kanthi pangadilan. Mangkono, ‘Tentrem lan karaharjan’ punika dados panguwuh saking para priya ingkang boten badhé malih ngangkat swaranipun kados kalasangka supados nduduhaken kalepatanipun umat Allah lan dosa-dosanipun trah Yakub. Asu-asu bisu punika, ingkang boten gelem nggonggong, punika para tiyang ingkang ngrasakaken piwales adil saking Allah ingkang kasengsem. Para priya, para kenya, lan bocah-bocah alit sami tiwas bebarengan.” Testimonies, jilid 5, 211.
Zacharias doubted the message of the third angel, which is the Elijah message that repeats the history of John the Baptist as well as the history of William Miller.
Zakharia mangu-mangu marang pesené malaékat katelu, yaiku pesen Elia kang mbalèni sajarah Yohanes Pembaptis uga sajarah William Miller.
Five Months
Lima Wulan
Elisabeth hid her pregnancy for five months.
Élisabet ndhelikaké kasandhungané sajroning limang sasi.
And after those days his wife Elisabeth conceived, and hid herself five months, saying, Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men. And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth. Luke 1:24–26.
Sawisé dina dina-dina iku, Élisabet, garwané, banjur ngandhut, lan ndhelikaké awaké limang sasi lawasé, pangucapé, “Mangkéné Pangéran wus tumindak marang aku ing dina-dina nalika Panjenengané mirsani aku, kanggo nyingkiraké cacadku ana ing antarané manungsa.” Lan ing sasi kang kaping nem, malaékat Gabrièl kautus déning Gusti Allah menyang sawijining kutha ing tanah Galiléa, aran Nazaret. Lukas 1:24–26.
Zacharias was of the eighth course of priests, aligning with the circumcision of his son John on the eighth day, when Zacharias would again speak. He and his son John represent the eight souls who were on Noah’s ark, who were hid from the death brought by the flood waters for five months, or one hundred and fifty days. The one hundred and fifty days of the pregnancy and the flood waters align with the two periods of five months in Revelation nine.
Zakharia kalebu golongan imam kang kaping wolu, cocog karo tetakan putrané, Yohanes, ing dina kawolu, nalika Zakharia bakal bisa guneman maneh. Dhèwèké lan putrané, Yohanes, nggambaraké wolung jiwa kang ana ing prauné Nuh, kang didhelikaké saka pati kang digawa déning banyu banjir sajroning limang sasi, utawa satus seket dina. Satus seket dina meteng lan banyu banjir iku cocog karo rong mangsa limang sasi ing Wahyu sanga.
Zacharias and his son John also represent when the seventh church of Laodicea transitions unto the eighth church of Philadelphia. From Zacharias’ service during the eighth course unto his son John’s circumcision of the eighth day represents a prophetic period with the number eighth identifying the beginning and the ending. Within that prophetic period there is a five-month period representing a period of hiding.
Zakaria lan putrané, Yohanes, ugi nggambarake nalika pasamuwan kapitu ing Laodikia ngalami transisi menyang pasamuwan kaping wolu ing Filadelfia. Wiwit saka paladosané Zakaria sajrone giliran kaping wolu nganti tekan panyunatané putrané, Yohanes, ing dina kaping wolu, iku nggambarake sawijining mangsa kenabian, kanthi angka wolu nandhani wiwitan lan pungkasan. Ing sajroning mangsa kenabian iku ana sawijining mangsa limang sasi, kang nggambarake sawijining mangsa panyingidan.
The “speaking” of prophecy identifies the soon-coming Sunday law, so Zacharias speaks at the Sunday law, when his son is sealed, as represented by the act of circumcision. In that history, prior to the Sunday law when Zacharias speaks, at the end of five months, in the sixth month Mary visits Elisabeth and the Holy Spirit anoints Elisabeth, who as a woman represents the anointing of God’s church four months in advance of the soon-coming Sunday law.
“Wicarané” pamedharan ngenali angger-angger Minggu sing enggal teka, mula Zakhariah micara nalika angger-angger Minggu iku, nalika putrané kasêgel, kaya dilambangaké déning tindak sunat. Ing sajarah iku, sadurungé angger-angger Minggu nalika Zakhariah micara, ing pungkasan limang sasi, ing sasi kaping nem Maryam ngunjungi Elisabet lan Roh Suci njebadi Elisabet, kang minangka wong wadon makili pengurapan pasamuwané Gusti Allah patang sasi sadurungé angger-angger Minggu sing enggal teka.
And Mary arose in those days, and went into the hill country with haste, into a city of Juda; And entered into the house of Zacharias, and saluted Elisabeth. And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me? For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord. Luke 1:39–45.
Ing dina-dina iku Maryam banjur tangi lan budhal kanthi cepet menyang pagunungan, menyang sawijining kutha ing Yéhuda; banjur mlebu ing omahé Zakharia lan menehi salam marang Elisabet. Lan kadadéan, nalika Elisabet krungu salamé Maryam, bayi ing guwané banjur mlumpat; lan Elisabet kapenuhan déning Roh Suci. Banjur dheweke ngucap kanthi swara sora lan ngandika, Rahayu kowé ana ing antarané para wanita, lan rahayu woh guwamu. Lan saka ngendi aku oleh pakurmatan iki, yèn ibu saka Gustiku rawuh marang aku? Sabab, lah, sanalika swaraning salammu muni ana ing kupingku, bayi ing guwaku mlumpat merga kabungahan. Lan rahayu wong wadon kang pracaya; sabab bakal kelakon samubarang kang wis dipangandikakaké marang dheweke saka Gusti. Lukas 1:39–45.
At the end of five months, Elisabeth spoke to Mary “with a loud voice,” praising Mary’s belief in Gabriel’s message, which in the latter days is the third angel’s message. Elisabeth’s husband Zacharias had disbelieved, but not Mary. Mary heard the message of Gabriel five months after Zacharias, so her belief in the third angel is marked as arriving after the hidden message of five month’s was revealed. The hidden message of five months in the latter days is the first five months of Revelation nine verse five. Mary represents the church of the latter days that accepts the third angel’s message, which includes a special unsealing of five months just before the speaking of the soon-coming Sunday law arrives roughly four months later.
Ing pungkasaning limang sasi, Elisabeth ngandika marang Marya “kanthi swara sora,” muji pracayané Marya marang pesenipun Gabriel, kang ing dina-dina wekasan punika dados pesen malaékat katelu. Bojoné Elisabeth, yaiku Zakaria, sampun boten pitados, nanging boten mekaten Marya. Marya mireng pesenipun Gabriel limang sasi sasampunipun Zakaria, mila pracayanipun dhateng malaékat katelu dipun tandhai rawuhipun sasampunipun pesen limang sasi ingkang kasamun kapayitakaken. Pesen limang sasi ingkang kasamun ing dina-dina wekasan punika inggih limang sasi kapisan saking Wahyu sangang ayat gangsal. Marya nglambangaken pasamuwan ing dina-dina wekasan ingkang nampi pesen malaékat katelu, ingkang nyakup pambukan segel limang sasi ingkang mirunggan sakderengipun rawuhipun pangucaping angger-angger Minggu ingkang badhé enggal, kirang langkung patang sasi salajengipun.
At the waymarks of Mary’s visit the movement of the first and second angels, represented by Zacharias and Elisabeth connects with the movement of the third angel represented by Mary and Joseph. Zacharias represents an official from a church that disbelieved the third angel’s message and Joseph the carpenter, represents a movement represented by self-supporting work. Adventism ends as it began, and it began as a movement, not an organized church structure. The movement of the one hundred and forty-four thousand represented by Joseph, Mary and Christ are direct relatives of the Millerite movement represented by Zacharias, Elisabeth and John, and the disbelief of 1863 is represented by Zacharias. 1863 represents disbelief of the first and second angel’s messages and the movement of the third angel represents the faith of Mary.
Ing tenger-tengering rawuhipun Maria, obahe malaékat kapisan lan kapindho, ingkang kaagem pralambang déning Zakharia lan Elisabet, nyambung kaliyan obahe malaékat katiga ingkang kaagem pralambang déning Maria lan Yusuf. Zakharia nglambangaké sawijining pejabat saking gréja ingkang mboten pitados dhateng pawartos malaékat katiga, lan Yusuf, tukang kayu, nglambangaké satunggaling gerakan ingkang kaagem pralambang déning karya nyokong piyambak. Adventisme mungkasi kados dene wiwitanipun, lan wiwitanipun punika minangka satunggaling gerakan, sanès minangka struktur gréja ingkang kaorganisir. Gerakanipun satus patang puluh papat ewu, ingkang kaagem pralambang déning Yusuf, Maria, lan Kristus, punika sanak kadang langsung saking gerakan Millerit ingkang kaagem pralambang déning Zakharia, Elisabet, lan Yohanes, lan kapitadosan mboten wonten ing taun 1863 kaagem pralambang déning Zakharia. Taun 1863 nglambangaké boten pitados dhateng pawartos malaékat kapisan lan kapindho, lan gerakan malaékat katiga nglambangaké imanipun Maria.
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, ‘Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’ This message seemed to be an addition to the third message, joining it as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon and calling upon God’s people to come out of her that they might escape her fearful doom.” Early Writings, 277.
“Malaekat-malaekat kautus kanggo mbiyantu malaekat kang gagah prakosa saka swarga, lan aku krungu swara-swara kang katon kumandhang ana ing endi-endi, ‘Metua saka ing kono, he para umat-Ku, supaya kowe aja melu ambagya ing dosa-dosané, lan supaya kowe aja nampa paukumaning pageblug-pageblugé. Awit dosa-dosané wis nganti tekan swarga, lan Allah wis ngélingi sakehing pialané.’ Pesen iki katon kaya sawijining tambahan marang pesen katelu, nyawiji karo iku kaya pameca ing tengah wengi nyawiji karo pesené malaekat kapindho ing taun 1844. Kamulyané Allah tumancep ana ing para suci kang sabar lan ngentosi, lan tanpa rasa wedi padha mratelakaké pepéling pungkasan kang agung lan khidmat, ngumumaké rubuhipun Babil lan nimbali umaté Allah supaya metu saka ing kono, supaya padha uwal saka paukumané kang nggegirisi.” Early Writings, 277.
The joining together of two messages is represented by Mary visiting Elisabeth, and that point arrived when the hidden five months is revealed. That point is where two prophecies join and are proclaimed together. One was proclaimed by Elisabeth and the other by Mary. The joining of two messages identifies when the midnight cry joins the message of the second angel, and that occurred in Millerite history at the Exeter camp meeting.
Panyawijining gandhenganing rong pekabaran dipralambangaké déning Marya nalika sowan marang Elisabeth, lan tenger iku dumadi nalika limang sasi kang kasimpen kaandharaké. Tenger iku yaiku panggonan ing ngendi loro wangsit padha kagandhèng lan kapratélakaké bebarengan. Sing siji dipratélakaké déning Elisabeth lan sijiné déning Marya. Gandhengané rong pekabaran mau nandhani nalika panguwuh ing tengah wengi kagandhèng karo pekabarané malaékat kapindho, lan iku dumadi ing sajarah kaum Millerit ana ing pasamuwan kemah Exeter.
After Elisabeth and then Mary gave their proclamations, “Mary abode with her about three months, and returned to her own house.” Luke 1:56. The sixty-six day period from Exeter unto October 22, 1844 is represented by those four months, which concluded at the soon-coming Sunday law, when Zacharias spoke. The four months represent the period of the proclamation of the message of the midnight cry, which arrives after the message of the five hidden months.
Sawisé Élisabet lan banjur Maria maringaké pangandika-pangandikané, “Mulané Maria padha manggon bebarengan karo dheweke watara telung sasi lawasé, banjur bali menyang omahé dhéwé.” Lukas 1:56. Wektu sewidak nem dina wiwit Exeter nganti tanggal 22 Oktober 1844 diwakili déning patang sasi iku, kang rampung ing wektu angger-angger Minggu sing bakal enggal rawuh, nalika Zakharia ngandika. Patang sasi iku makili mangsané pangumumaning piwulang sesanti tangising wengi, kang rawuh sawisé piwulang bab limang sasi kang kasamarkaké.
The two messages in Millerite history were the first and second angels, and the first angel’s message was empowered by the fulfillment of a time prophecy that began with a period of five months, which was partially hidden until ten days before its fulfillment on August 11, 1840, as set forth by Josiah Litch. The empowerment of the second angel’s message was the correction of the incorrect prediction of 1843, that took place at the Exeter camp meeting, as set forth by Samuel Snow.
Loro pesen ing sajarah Millerit iku yaiku pesening malaékat kapisan lan kapindho, lan pesening malaékat kapisan kaparingi kakuwatan dening kasampurnaning panggeneping sawijining wangsit wektu kang diwiwiti kanthi mangsa limang sasi, kang sapérangané kasamar dumugi sepuluh dina sadurungé panggenepané tanggal 11 Agustus 1840, kaya dene katetepaké déning Josiah Litch. Pangwuwatan tumrap pesening malaékat kapindho yaiku pambeneran tumrap ramalan taun 1843 kang klèru, kang kalampahan ana ing pasamuwan kémah Exeter, kaya dene katetepaké déning Samuel Snow.
The proclamation of the twofold message of the midnight cry is represented as a short period before the door closed, which in the story of Noah opened up a five month period that concluded with the ark sitting atop mount Ararat. The period of the proclamation of the midnight cry comes after the unsealing of the hidden five months, which came ten days before August 11, 1840 and it also came after the Lord removed His hand from the figures He had covered upon the 1843 chart. The ten days of August 1 to 11, align with the sixty-six days of Exeter to October 22, 1844, and the twofold witness identifies that the unsealing of a hidden five months, accompanied with the correction of the incorrect proclamation that produced the first disappointment, and it occurs when Mary meets and greets Elisabeth in the sixth month.
Pawartosan pesen kaping pindho saking panguwuh tengah wengi dipratelakakên minangka satunggaling mangsa ingkang cekak sadèrèngipun lawang katutup, ingkang wonten ing cariyosipun Nuh mbikak satunggaling mangsa gangsal wulan ingkang dipunpungkasi kanthi prau kasebat mapan wonten ing pucaking Gunung Ararat. Mangsa pawartosan panguwuh tengah wengi punika rawuh sasampunipun pambukakan segel saking gangsal wulan ingkang kasamaran, ingkang rawuh dasa dinten sadèrèngipun 11 Agustus 1840, lan ugi rawuh sasampunipun Gusti nyingkiraken asta-Nipun saking pralambang-pralambang ingkang sampun Panjenenganipun tutupi wonten ing bagan 1843. Dasa dinten saking 1 ngantos 11 Agustus punika salaras kaliyan sewidak enem dinten saking Exeter dumugi 22 Oktober 1844, lan paseksèn kaping pindho punika mratelakakên bilih pambukakan segel saking gangsal wulan ingkang kasamaran, ingkang kabarengan kaliyan pambeneran pawartos ingkang boten leres ingkang ngasilaken kasisahan kapisan, punika kalampahan nalika Mary pepanggihan lan ngaturaken salam dhateng Elisabeth ing wulan kaping enem.
At the Sunday law, the United States speaks as a dragon, the ass of Islam speaks, and the vision of Habakkuk speaks through the mouth of Jeremiah, Zacharias and Ezekiel. At the Sunday law Ezekiel is a sign, thus representing the ensign that is lifted up at the Sunday law. Two of the nine references of the word ‘sign’ in Ezekiel identify the “sabbaths” as the sign of the sanctification representing the combination of Divinity with humanity.
Nalika hukum Minggu ditetepaké, Amérika Sarékat ngucap kaya naga, kuldiné Islam ngucap, lan wahyu Habakuk ngucap lumantar tutuké Yeremia, Zakharia, lan Yéhezkiel. Nalika hukum Minggu, Yéhezkiel iku sawijining pratandha, mula makili panji sing diangkat nalika hukum Minggu. Loro saka sangang rujukan tembung “pratandha” ing Yéhezkiel ngenali “Sabat-sabat” minangka pratandha saka panyucek sing makili pamedharé kaallahan karo kamanungsan.
But I wrought for my name’s sake, that it should not be polluted before the heathen, among whom they were, in whose sight I made myself known unto them, in bringing them forth out of the land of Egypt. Wherefore I caused them to go forth out of the land of Egypt, and brought them into the wilderness. And I gave them my statutes, and shewed them my judgments, which if a man do, he shall even live in them.
Nanging Aku tumindak marga saka asma-Ku, supaya aja nganti dinajisaké ana ing ngarepé para bangsa kapir, ing antarané wong-wong kang ana padunungané umat-Ku, lan ana ing paningalé wong-wong iku Aku ndadèkaké Aku dikenal déning wong-wong mau, nalika Aku ngirid wong-wong mau metu saka tanah Mesir. Mulané Aku ndadèkaké wong-wong mau metu saka tanah Mesir lan nuntun wong-wong mau menyang ara-ara samun. Lan Aku maringi wong-wong mau pranatan-pranatan-Ku sarta mratelakaké marang wong-wong mau paugeran-paugeran-Ku, kang manawa ditindakaké déning manungsa, mesthi bakal urip ana ing kono.
Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them. But the house of Israel rebelled against me in the wilderness: they walked not in my statutes, and they despised my judgments, which if a man do, he shall even live in them; and my sabbaths they greatly polluted: then I said, I would pour out my fury upon them in the wilderness, to consume them. But I wrought for my name’s sake, that it should not be polluted before the heathen, in whose sight I brought them out. Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands; Because they despised my judgments, and walked not in my statutes, but polluted my sabbaths: for their heart went after their idols. Nevertheless mine eye spared them from destroying them, neither did I make an end of them in the wilderness. But I said unto their children in the wilderness, Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their idols: I am the Lord your God; walk in my statutes, and keep my judgments, and do them; And hallow my sabbaths; and they shall be a sign between me and you, that ye may know that I am the Lord your God. Ezekiel 20:9–20.
Kajaba iku Aku uga maringi wong-wong mau dina-dina Sabat-Ku, dadi pratandha ing antaraning Aku lan wong-wong mau, supaya padha mangerti manawa Aku iki Sang Yehuwah kang nucèkaké wong-wong mau. Nanging brayat Israèl padha mbrontak marang Aku ana ing ara-ara samun: padha ora lumaku ana ing pranatan-pranatan-Ku, lan padha nyepèlèkaké paukuman-paukuman-Ku, kang manawa ditindakaké déning manungsa, temenan bakal urip ana ing kono; lan dina-dina Sabat-Ku padha banget najisaké; banjur Aku ngandika yèn Aku bakal ngesokaké bebendhu-Ku marang wong-wong mau ana ing ara-ara samun, kanggo mbesmi wong-wong mau. Nanging Aku tumindak marga saka asma-Ku, supaya aja nganti dinajisaké ana ing ngarepé para bangsa kapir, kang ana ing paningalané Aku nggawa wong-wong mau metu. Nanging Aku uga ngangkat astha-Ku marang wong-wong mau ana ing ara-ara samun, yèn Aku ora bakal nggawa wong-wong mau mlebu ing tanah kang wus Dakparingaké marang wong-wong mau, kang kebak mili susu lan madu, yaiku kaendahaning sakehing tanah; amerga padha nyepèlèkaké paukuman-paukuman-Ku, lan padha ora lumaku ana ing pranatan-pranatan-Ku, nanging najisaké dina-dina Sabat-Ku; awit atiné padha ngetutaké brahala-brahalaé. Nanging mripat-Ku mesakaké wong-wong mau, saéngga Aku ora nyirnakaké wong-wong mau, lan Aku uga ora nganakaké pungkasané wong-wong mau ana ing ara-ara samun. Nanging Aku ngandika marang anak-anaké wong-wong mau ana ing ara-ara samun: Aja padha lumaku miturut pranatan-pranatané para leluhurmu, lan aja netepi paukuman-paukumané, uga aja najisaké awakmu dhéwé nganggo brahala-brahalaé: Aku iki Sang Yehuwah, Allahmu; lumakua ana ing pranatan-pranatan-Ku, lan netepana paukuman-paukuman-Ku, sarta lakonana; Lan sucèkna dina-dina Sabat-Ku; lan iku bakal dadi pratandha ing antaraning Aku lan kowé, supaya kowé padha mangerti manawa Aku iki Sang Yehuwah, Allahmu. Yèhezkièl 20:9–20.
Ezekiel represents the ensign of the one hundred and forty-four thousand, and the sign of Divinity combined with humanity is the Lord’s “sabbaths.” Ezekiel is the sign at the beginning of the siege and he is the sign at the destruction of Jerusalem, when he is lifted up as an ensign. At the beginning of the siege, those who refuse to see and hear, who desecrate His “sabbaths”, are also a sign.
Yehezkiel nglambangaké panji saka wong sèket patang èwu patang atus patang puluh papat, lan pratandha Kaallahan kang kaiket dadi siji karo kamanungsan iku yaiku “sabat-sabat”-Nya Pangéran. Yehezkiel iku pratandha ing wiwitaning pangepungan lan iya iku pratandha ing karusakaning Yérusalèm, nalika panjenengané diangkat dadi sawijining panji. Ing wiwitaning pangepungan, wong-wong kang nampik ndeleng lan ngrungokaké, kang najisaké “sabat-sabat”-Nya, iya uga dadi sawijining pratandha.
Then came certain of the elders of Israel unto me, and sat before me. And the word of the Lord came unto me, saying, Son of man, these men have set up their idols in their heart, and put the stumblingblock of their iniquity before their face: should I be enquired of at all by them? Therefore speak unto them, and say unto them, Thus saith the Lord God; Every man of the house of Israel that setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to the prophet; I the Lord will answer him that cometh according to the multitude of his idols; That I may take the house of Israel in their own heart, because they are all estranged from me through their idols.
Tumuli ana sawatara para pinituwa Israèl marani aku, sarta padha lungguh ana ing ngarepku. Lan pangandikané Pangéran tumeka marang aku, mangkéné: Hé anaking manungsa, wong-wong iki wus ngedegaké brahalané ana ing sajroning atiné, lan wus masang sandhunganing pialané ana ing sangarepé raihé: apa Aku pantes dipitadosi pitakon babar pisan déning wong-wong mau? Mulané kandhaa marang wong-wong mau, lan ujarna marang wong-wong mau, Mangkéné pangandikané Pangéran Allah; Saben wong saka brayat Israèl kang ngedegaké brahalané ana ing sajroning atiné, lan masang sandhunganing pialané ana ing sangarepé raihé, banjur sowan marang nabi; Aku, Pangéran, bakal paring wangsulan marang wong kang sowan iku miturut akèhé brahalané; Supaya Aku nyepeng brayat Israèl ana ing atiné dhéwé, awit wong-wong kabèh wis kapisah saka Aku marga saka brahalané.
Therefore say unto the house of Israel, Thus saith the Lord God; Repent, and turn yourselves from your idols; and turn away your faces from all your abominations. For every one of the house of Israel, or of the stranger that sojourneth in Israel, which separateth himself from me, and setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to a prophet to enquire of him concerning me; I the Lord will answer him by myself: And I will set my face against that man, and will make him a sign and a proverb, and I will cut him off from the midst of my people; and ye shall know that I am the Lord. And if the prophet be deceived when he hath spoken a thing, I the Lord have deceived that prophet, and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel. And they shall bear the punishment of their iniquity: the punishment of the prophet shall be even as the punishment of him that seeketh unto him; That the house of Israel may go no more astray from me, neither be polluted any more with all their transgressions; but that they may be my people, and I may be their God, saith the Lord God. Ezekiel 14:1–11.
Mulané mangkono, kandhaa marang trah Israèl: Mangkéné pangandikané Pangéran Allah: Padha mratobata, lan mrenea saka brahala-bralahamu; lan palingna pasuryanmu saka sakehé jejijikanmu. Awit saben wong saka trah Israèl, utawa saka wong manca kang manggon ana ing Israèl, kang misahaké awaké saka Aku, lan ngedegaké brahala-bralahané ana ing atiné, sarta nyelehaké sandhunganing pialané ana ing ngarepé pasuryané, banjur sowan marang nabi kanggo nyuwun pitutur marang dhèwèké bab Aku; Aku, Pangéran, bakal mangsuli dhèwèké déning Aku dhéwé: Lan Aku bakal ngadhepaké pasuryanku nglawan wong mau, lan bakal ndadèkaké dhèwèké dadi tandha lan unen-unen, lan Aku bakal nyirnakaké dhèwèké saka ing satengahé umat-Ku; lan kowé bakal sumurup yèn Akulah Pangéran. Lan manawa nabi iku katipu nalika wus ngucapaké sawiji prekawis, Aku, Pangéran, kang ngapusi nabi iku, lan Aku bakal ngacungaké asta-Ku marang dhèwèké, lan bakal mbinasakaké dhèwèké saka satengahé umat-Ku Israèl. Lan wong-wong mau bakal nanggung paukumaning pialané: paukumané nabi iku bakal padha karo paukumané wong kang njaluk pitutur marang dhèwèké; supaya trah Israèl aja padha kesasar menèh saka Aku, lan aja padha najis menèh déning sakehé paneraké; nanging supaya wong-wong mau dadi umat-Ku, lan Aku dadi Allahé, mangkono pangandikané Pangéran Allah. Hezkiel 14:1–11.
At Nashville, those within the Laodicean Seventh-day Adventist church who disbelieved as did Zacharias; who had “taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days,” as represented by 1840 unto 1844 will be confronted by those outside of Adventism as to why they failed to give warning. They become the “sign” of the false peace and safety message, which marks the separation of the wise and foolish as represented by the two opposing tents at the Exeter camp meeting. They bear a “sign” of idolatry and rebellion, while Ezekiel bears the true prophetic warning message. At the end of the siege, when Jerusalem is destroyed, representing the Sunday law, the sign of rebellion is the mark of the beast and the sign of obedience is the seal of God.
Ing Nashville, wong-wong ing sajroning pasamuwan Advent Hari Ketujuh Laodikia sing ora pracaya kaya Zakharia; sing “wis njupuk panemu manawa kita ora prelu ngarep-arep mukjijat lan panyawijining kakuwasaning Allah kang cetha kaya ing jaman-jaman biyen,” kaya kang diwakili déning taun 1840 nganti 1844, bakal diadhepaké karo wong-wong saka njaban Adventisme ngenani sebabé padha gagal maringi pepènget. Wong-wong mau dadi “tandha” saka piwulang katentreman lan kaamanan palsu, kang nandhani pamisahan antarané wong wicaksana lan wong bodho kaya kang diwakili déning loro kémah kang silih nentang ing pakempalan kémah Exeter. Wong-wong mau nggawa “tandha” brahala lan pambrontakan, déné Yéhezkièl nggawa warta pepènget nabi kang sejati. Ing pungkasaning pangepungan, nalika Yérusalèm dirusak, kang makili angger-angger Minggu, tandha pambrontakan iku yaiku tandhaning kéwan galak, lan tandha kasetyan iku yaiku meteraining Allah.
Probation is fully closed for Adventism at the Sunday law, and there is a sign of the righteous and the wicked that are there marked. The close of probation at the soon-coming Sunday law typifies the close of probation when Michael stands up, and there the sign of the death of the multitudes is represented by Gog and Magog.
Masa pancoban wus katutup kanthi sampurna tumrap Adventisme nalika hukum Minggu kaleksanan, lan ana pratandha tumrap wong mursid lan wong duraka kang ana ing kono katandhani. Katutupé masa pancoban nalika hukum Minggu kang enggal rawuh iku minangka pralambang katutupé masa pancoban nalika Mikhaèl jumeneng, lan ing kono pratandha patié wong akèh banget iku kawejangaké déning Gog lan Magog.
And the passengers that pass through the land, when any seeth a man’s bone, then shall he set up a sign by it, till the buriers have buried it in the valley of Hamongog. And also the name of the city shall be Hamonah. Thus shall they cleanse the land. Ezekiel 39:15, 16.
Lan para wong sing mlaku ngliwati tanah iku, manawa ana sing weruh balunge wong, wong iku bakal ngadegaké pratandha ana ing sacedhaké, nganti para pengubur wis ngubur balung iku ana ing lebak Hamongog. Lan jenenging kutha iku uga bakal disebut Hamonah. Mangkono anggoné padha bakal nucèkaké tanah iku. Ezekiel 39:15, 16.
The sign of the covenant is identified in chapter thirty-seven of Ezekiel where the valley of dead bones is brought to life and the two sticks are joined. The bones are brought to life by a message of Islam, represented as the four winds, thus typifying August 11, 1840. The two sticks are combined into one, thus representing the joining of the message of the second angel with the message of the midnight cry. The bones are the empowerment of the first angel and the two sticks are the empowerment of the second angel. Thereafter God’s people are His latter day chosen covenant people, represented by John, as one hundred and forty-four thousand.
Tandha prejanjian punika dipuntemtokaken wonten ing pasal tigang dasa pitu kitab Yehezkiel, ing pundi lebaking balung-balung mati dipunuripaken malih lan kalih tongkat dipun-gandhengaken. Balung-balung punika dipunuripaken malih lumantar satunggaling pawartos Islam, ingkang dipunlambangaken minangka sekawan angin, saéngga dados pralambang tumrap tanggal 11 Agustus 1840. Kalih tongkat punika dipunsawijèkaken dados setunggal, saéngga nggambaraken panyawijining pawartos malaékat kaping kalih kaliyan pawartos pêpêling tengah wengi. Balung-balung punika minangka pamêncalan kuwasa tumrap malaékat kapisan, lan kalih tongkat punika minangka pamêncalan kuwasa tumrap malaékat kaping kalih. Saking punika lajeng umat Allah dados umat prejanjian pilihanipun piyambak ing wekdal pungkasan, ingkang dipunlambangaken déning Yohanes, minangka satus patang dosa sekawan èwu.
Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:26–28.
Saliyane iku, Ingsun bakal damel prajanjian katentreman karo wong-wong mau; iku bakal dadi prajanjian langgeng karo wong-wong mau: lan Ingsun bakal mapanake wong-wong mau, lan ngakehake wong-wong mau, sarta bakal netepake pasucèn-Ingsun ana ing satengah-tengahe wong-wong mau ing salawas-lawase. Tarub-Ingsun uga bakal ana bebarengan karo wong-wong mau: iya, Ingsun bakal dadi Allahé wong-wong mau, lan wong-wong mau bakal dadi umat-Ingsun. Lan para bangsa kapir bakal padha sumurup manawa Ingsun iki Pangéran kang nyucekake Israèl, manawa pasucèn-Ingsun ana ing satengah-tengahe wong-wong mau ing salawas-lawase. Yehezkiel 37:26–28.
The combination of Divinity and humanity is represented in a variety of ways within God’s Word, and one illustration is when the “citadel of the soul” that is located within a human being's higher nature is attached to the citadel of God’s sanctuary. When the heavenly throne room that represents God’s citadel is joined with the citadel of a human being’s higher nature, God’s people are “sanctified” and He dwells “in the midst of them for evermore.”
Panyawijining sipat Kaallahan lan kamanungsan dipralambangaké kanthi rupa-rupa cara ana ing Sabdaning Allah, lan salah siji gambaran iku nalika “bètènging jiwa” kang dumunung ana ing kodrat luhuring manungsa digandhèngaké karo bètènging pasucene Allah. Nalika kamar dhampar swarga kang makili bètèngé Allah kasawijèkaké karo bètènging kodrat luhuring manungsa, umaté Allah “kasucèkaké” lan Panjenengané manggon “ana ing tengah-tengahé wong-wong mau ing selawas-lawasé.”
After chapter thirty-seven Ezekiel sets forth the chapters thirty-eight and thirty-nine, where he addresses Gog and Magog as symbols of the confederacy of mankind who are outside of God’s chosen covenant people. In chapter forty, the covenant people of chapter thirty-seven are represented as a temple that fills the whole earth. Chapters thirty-eight to forty represent the rising up of God’s covenant people in the latter days, as represented by the numbers 38 and 40.
Sawisé bab telung puluh pitu, Yéhezkièl ngandharaké bab telung puluh wolu lan telung puluh sanga, ing kono panjenengané ngrembug Gog lan Magog minangka pralambang pasamuwaning manungsa kang ana ing sanjabané umat prajanjian pilihané Allah. Ing bab patang puluh, umat prajanjian ing bab telung puluh pitu dipralambangaké minangka padaleman suci kang ngebaki saindenging bumi. Bab telung puluh wolu nganti patang puluh nggambaraké wunguné umat prajanjiané Allah ing dina-dina pungkasan, kaya kang dipralambangaké déning angka 38 lan 40.
We will continue these things in the next article.
Kita badhé nerusaké bab-bab punika wonten ing artikel salajengipun.