Ezekiel chapter eight is one of the easiest prophetic chapters in the Scriptures. The chapter has a distinct starting point.
Bab dalapan Yehezkiel téh salah sahiji bab nubuat dina Kitab Suci anu panggampangna dipikaharti. Bab ieu miboga titik awal anu écés.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Ezekiel 8:1.
Tuluy kajadian dina taun kagenep, dina bulan kagenep, dina poe kalima bulan eta, waktu kuring keur linggih di imah kuring, sarta para kokolot Yuda linggih di hareupeun kuring, leungeun Gusti ALLAH tumiba ka kuring di dinya. Yehezkiel 8:1.
The vision has a distinct ending in chapter eleven.
Panénjoan éta miboga panutup anu écés dina pasal sabelas.
Afterwards the spirit took me up, and brought me in a vision by the Spirit of God into Chaldea, to them of the captivity. So the vision that I had seen went up from me. Then I spake unto them of the captivity all the things that the Lord had showed me. Ezekiel 11:24, 25.
Sanggeusna ti dinya Roh nyandak kaula, sarta dina hiji tetenjoan ku Roh Allah mawa kaula ka tanah Kasdim, ka maranéhanana anu keur aya dina pangasingan. Ku kituna tetenjoan anu ku kaula geus katempo teh angkat ninggalkeun kaula. Tuluy kaula nyarita ka maranéhanana anu keur aya dina pangasingan sakur perkara anu ku PANGERAN geus dipintonkeun ka kaula. Yehezkiel 11:24, 25.
The vision of chapter eight begins on the fifth day, of the sixth month of the sixth year, just a day before the date aligns with “666,” and sure enough the vision is about the Sunday law, which is the mark of the beast, whose number is the number of the “man of sin,” and also the number of the eighth kingdom that is of the seven. Those that get the victory over the number “666,” receive the seal of God, and in chapter nine, the seal of God is being placed upon God’s faithful people of the last days.
Tetenjoan dina pasal dalapan dimimitian dina poe kalima, bulan kagenep taun kagenep, ngan sapoé saméméh éta tanggal saluyu jeung “666,” sarta enya pisan éta tetenjoan téh nyaritakeun hukum Minggu, anu mangrupa tanda sato galak, anu bilanganana téh bilangan “jalma dosa,” sarta ogé bilangan karajaan kadalapan anu asalna tina tujuh éta. Jalma-jalma anu meunang kameunangan tina bilangan “666,” narima meterai Allah, sarta dina pasal salapan, meterai Allah keur dipasihkeun ka umat Allah anu satia dina poé-poé panungtungan.
And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God. And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:1–3.
Tuluy kuring nempo tanda anu séjén di sawarga, anu agung jeung matak pikaheraneun, nya éta tujuh malaikat anu nyepeng tujuh bala panungtung; sabab dina éta bala-bala geus pinuh kacumponan amarah Allah. Tuluy kuring nempo siga laut kaca campur seuneu; sarta maranéhna anu geus meunang kameunangan ngalawan sato galak éta, ngalawan gambarna, ngalawan tandana, jeung ngalawan angka ngaranna, nangtung dina laut kaca éta bari nyekel kacapi-kacapi Allah. Jeung maranéhna ngawihkeun pupujian Musa, abdi Allah, jeung pupujian Anak Domba, pokna, “Agung jeung matak pikaheraneun padamelan-Mantenan, nun Gusti Allah Nu Maha Kawasa; adil jeung sajati jalan-jalan-Mantenan, nun Raja para wali.” Wahyu 15:1–3.
Just before the close of probation (for the seven angels with the seven last plagues are going to pour out God’s wrath in the next chapter of Revelation), God’s last day people are identified. They have obtained the victory over four things. The word translated as victory means to conquer. The faithful have conquered the beast, the image of the beast, the mark of the beast and the number of his name. The victory includes the fact that they understand what the four symbols represent. It is only a very small percentage of people that know what those four prophetic symbols actually represent.
Pas saméméh panutupan mangsa pamariksaan rohani (sabab tujuh malaikat anu mawa tujuh bala pangtukangna baris ngucurkeun amarah Allah dina pasal salajengna dina Kitab Wahyu), umat Allah dina poé-poé panungtung diidéntifikasi. Maranéhna geus meunang kameunangan kana opat perkara. Kecap anu ditarjamahkeun jadi “kameunangan” hartina nalukkeun. Jalma-jalma satia geus nalukkeun sato galak, gambar sato galak, tanda sato galak, jeung angka ngaranna. Kameunangan éta ngawengku kanyataan yén maranéhna ngartos naon anu dilambangkeun ku opat lambang éta. Ngan perséntase anu kacida leutikna tina jalma-jalma anu nyaho naon sabenerna anu diwakilan ku opat lambang nubuat éta.
The world used to know the papacy was the whore of Babylon in chapter seventeen, but as God’s Word identified, the understanding of the whore of Tyre who commits fornication with the kings of the earth is forgotten during the history of the United States. To get victory over the beast means to rightly divide the word of truth in ascertaining that the beast of Bible prophecy is the papacy. In the very next chapter, the dragon, the beast and the false prophet lead the world to Armageddon, and God’s faithful of the last days must know who those three powers are.
Dunya baheula geus nyaho yén kapapaan téh nyaéta sundal Babul dina pasal tujuh welas, tapi sakumaha nu parantos diidéntifikasi ku Firman Allah, pamahaman ngeunaan sundal Tirus anu ngalakukeun cabul jeung raja-raja di bumi geus kaliwat poho salila sajarah Amérika Serikat. Pikeun meunangkeun kameunangan ngalawan sato galak téh hartina ngabagi kalawan leres firman bebeneran dina mastikeun yén sato galak dina nubuat Kitab Suci téh nyaéta kapapaan. Dina pasal saterusna, naga, sato galak, jeung nabi palsu mingpin dunya ka Armagedon, jeung jalma-jalma satia ka Allah dina poé-poé panungtungan kudu nyaho saha éta tilu kakawasaan.
And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared. And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. And he gathered them together into a place called in the Hebrew tongue Armageddon. Revelation 16:12–16.
Malaikat anu kagenep ngucurkeun cawanana ka walungan gedé Efrat; cai-na jadi saat, supaya jalan pikeun raja-raja ti wetan tiasa disadiakeun. Sarta kuring ningali tilu roh najis kawas bangkong kaluar tina sungut naga, jeung tina sungut sato galak, jeung tina sungut nabi palsu. Sabab éta téh roh-roh setan, anu ngayakeun mujijat-mujijat, anu indit ka raja-raja di bumi jeung di sakuliah dunya, pikeun ngumpulkeun maranéhna kana peperangan dina poé anu agung éta, nyaéta poé Allah Nu Maha Kawasa. “Lalajo, Kami datang kawas maling. Bagja jalma anu waspada, sarta ngajaga pakeanana, supaya ulah leumpang taranjang, jeung sangkan katémbong kaéra-na.” Sarta anjeunna ngumpulkeun maranéhna babarengan ka hiji tempat anu dina basa Ibrani disebut Armageddon. Wahyu 16:12–16.
The victory over the beast is the victory of understanding correctly who the beast is. The passage just cited pronounces a blessing upon those that watch and keep their garments, yet by the sixth plague, probation has fully closed for all men. When Michael stands up, human probation closes and then the seven last plagues are poured out. There is no way to change garments after the close of probation, yet there is a warning associated with the sixth plague. That warning has to do with having the correct understanding of the beast before probation closes, and if you do not have that understanding, you will lose the garment of Christ’s righteousness before the close of probation.
Kameunangan ngalawan sato galak téh nyaéta kameunangan dina ngartos kalayan bener saha éta sato galak. Petikan anu kakara dicutat nyatakeun berkah ka jalma-jalma anu ngajaga diri jeung ngajaga pakeanana, padahal dina bala kagenep, panto kasempetan geus katutup sapinuhna pikeun sakumna manusa. Nalika Mikael nangtung, mangsa kasempetan pikeun manusa ditutup, tuluy tujuh bala panungtungan dituangkeun. Teu aya deui jalan pikeun ngaganti pakean sanggeus panto kasempetan ditutup, nanging aya hiji panggeuing anu patalina jeung bala kagenep. Panggeuing éta aya patalina jeung kudu miboga pamahaman anu leres ngeunaan sato galak saméméh panto kasempetan ditutup, sarta lamun anjeun henteu miboga éta pamahaman, anjeun bakal kaleungitan jubah kabeneran Kristus saméméh panto kasempetan ditutup.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
“Jalma-jalma anu jadi bingung dina pamahamanana kana firman, anu gagal ningali harti antikristus, pasti bakal nempatkeun dirina di pihak antikristus. Ayeuna euweuh deui waktu pikeun urang ngahijikeun diri jeung dunya. Daniel nangtung dina bagianna jeung dina tempatna. Nubuat-nubuat Daniel jeung Yohanes kudu dipikaharti. Maranéhna silihjentrekeun. Maranéhna maparin ka dunya bebeneran-bebeneran anu kudu dipikaharti ku unggal jalma. Nubuat-nubuat ieu kudu jadi kasaksian di dunya. Ku lantaran kacumponanana dina poé-poé panungtungan ieu, éta bakal ngajentrekeun dirina sorangan.” Kress Collection, 105.
If a person does not understand that the antichrist is the papacy, they will end up on the side of the papacy, or as John wrote, they will walk naked and manifest their shame. To get the victory over the beast is to understand that the beast is the papal power, and all that is revealed of the papal power. Those who get the victory and understand that the papacy is the man of sin, will need to understand that the image of the papacy represents the principle of the combination of church and state, with the church in control of the relationship.
Lamun saurang jalma teu ngartos yén antikristus téh kapausan, maranéhna baris tungtungna aya di pihak kapausan, atawa sakumaha nu ditulis ku Yohanes, maranéhna baris leumpang taranjang sarta nembongkeun kaéra maranéhna. Meunangkeun kameunangan atas sato galak téh hartina ngartos yén sato galak éta nyaéta kakawasaan paus, jeung sagala hal anu geus diungkabkeun ngeunaan kakawasaan paus. Jalma-jalma anu meunang kameunangan sarta ngartos yén kapausan téh manusa dosa, kudu ngartos yén gambar kapausan ngawakilan prinsip ngahijina garéja jeung nagara, kalawan garéja nu ngawasaan éta hubungan.
In the book of Daniel, the structure of the beast, which is the combination of church and state, is represented as the transgression of desolation. Transgression is sin, and the sin that forms the papal beast is when kings surrender their power unto the papal authority. In doing this they commit spiritual fornication, which is Daniel’s transgression of desolation, and John’s image to the beast.
Dina kitab Daniel, struktur sato galak, nyaéta gabungan gareja jeung nagara, digambarkeun minangka palanggaran nu nyababkeun kasunyatan. Palanggaran téh dosa, jeung dosa nu ngawangun sato galak kapapaan nyaéta nalika para raja masrahkeun kakawasaan maranéhna ka otoritas kapapaan. Ku ngalakukeun kitu maranéhna ngalakukeun cabul rohani, anu mangrupakeun palanggaran nu nyababkeun kasunyatan dina Daniel, jeung gambar pikeun sato galak dina Yohanes.
To get victory over the papal image is to understand through God’s Word that the United States first forms this relationship, and ratifies it at the soon-coming Sunday law, and then forces the entire world to accept the same relationship.
Pikeun meunang kameunangan ngalawan gambar kapapaan nyaéta ngartos ngaliwatan Firman Allah yén Amérika Sarikat mimiti ngawangun hubungan ieu, sarta ngesahkeunana dina hukum Minggu anu bakal geura datang, tuluy maksa sakumna dunya pikeun narima hubungan anu sarua.
The church and state relationship that will be forced upon the earth by the United States consists of the one-world government (the United Nations), coming into an alliance with the papacy as the controlling power in the arrangements. Getting the victory over the image of the beast, is to understand by God’s prophetic Word that the image of the beast represents these very things.
Hubungan antara garéja jeung nagara anu baris dipaksa ka sakumna bumi ku Amérika Sarikat ngawengku pamaréntahan sadunya (Perserikatan Bangsa-Bangsa), anu datang nyieun pakumpulan jeung kapausan minangka kakawasaan anu ngadalikeun dina éta pangaturan. Meunangkeun kameunangan atas gambar sato galak téh hartina ngartos, ku Firman nubuat Allah, yén gambar sato galak ngawakilan perkara-perkara ieu pisan.
Getting the victory over the beast and the image of the beast includes getting the understanding of the beast’s (the papacy’s) mark of authority.
Mendapatkeun kameunangan atas sato galak jeung gambar sato galak ngawengku meunangkeun pamahaman ngeunaan tanda kawibawaan sato galak éta (kapausan).
The mark of the beast is the forced observance of Sunday as God’s Sabbath. To get victory over the mark requires understanding that Sunday worship is the worship of the sun, and that it is nothing less than pagan Baal worship. The victory includes the truth that no one receives the mark of the beast until it is forced upon men.
Tanda sato galak téh nyaéta pangwajiban maksa pikeun miara poé Minggu minangka Sabat Allah. Pikeun meunang kameunangan ngalawan tanda éta, diperlukeun pamahaman yén ibadah poé Minggu téh ibadah ka panonpoé, sarta yén éta teu kurang ti ibadah ka Baal anu kafir. Kameunangan éta ngawengku kayaktian yén teu saurang ogé narima tanda sato galak nepi ka éta dipaksakeun ka manusa.
“But Christians of past generations observed the Sunday, supposing that in so doing they were keeping the Bible Sabbath; and there are now true Christians in every church, not excepting the Roman Catholic communion, who honestly believe that Sunday is the Sabbath of divine appointment. God accepts their sincerity of purpose and their integrity before Him. But when Sunday observance shall be enforced by law, and the world shall be enlightened concerning the obligation of the true Sabbath, then whoever shall transgress the command of God, to obey a precept which has no higher authority than that of Rome, will thereby honor popery above God. He is paying homage to Rome and to the power which enforces the institution ordained by Rome. He is worshiping the beast and his image. As men then reject the institution which God has declared to be the sign of His authority, and honor in its stead that which Rome has chosen as the token of her supremacy, they will thereby accept the sign of allegiance to Rome—‘the mark of the beast.’ And it is not until the issue is thus plainly set before the people, and they are brought to choose between the commandments of God and the commandments of men, that those who continue in transgression will receive ‘the mark of the beast.’” The Great Controversy, 449.
“Tapi urang Kristen ti generasi-generasi baheula ngagem poe Minggu, ku sangkaan yén ku cara kitu maranéhna keur ngajaga Sabat Alkitab; sarta ayeuna gé aya urang-urang Kristen sajati dina unggal garéja, teu iwal tina paguyuban Katolik Roma, anu kalawan jujur percaya yén poe Minggu téh Sabat anu ditangtukeun ku Allah. Allah nampi kajujuran maksud maranéhna jeung kategeran haté maranéhna di payuneun Mantenna. Tapi lamun pangagem poe Minggu geus dipaksakeun ku hukum, sarta dunya geus dipaparin terang ngeunaan kawajiban Sabat anu sajati, mangka sing saha waé anu ngalanggar parentah Allah, pikeun nurut kana hiji katangtuan anu taya wewenang leuwih luhur tibatan wewenang Roma, ku kituna bakal ngahormat kapausan leuwih ti Allah. Anjeunna keur maparin panghormatan ka Roma jeung ka kakawasaan anu maksa lembaga anu ditetepkeun ku Roma. Anjeunna keur nyembah ka sato galak jeung gambarna. Nalika jalma-jalma ku kituna nampik lembaga anu ku Allah geus dinyatakeun minangka tanda kakawasaan-Na, sarta ngagungkeun sabalikna éta hal anu ku Roma geus dipilih jadi tanda kaluhuran kakawasaanana, maranéhna ku kituna bakal narima tanda kasatiaan ka Roma—‘tanda sato galak.’ Jeung henteu nepi ka perkara éta ku kituna dipidangkeun kalayan écés di hareupeun rahayat, sarta maranéhna dibawa pikeun milih antara parentah-parentah Allah jeung parentah-parentah manusa, kakara jalma-jalma anu tetep dina palanggaran bakal narima ‘tanda sato galak.’” The Great Controversy, 449.
Those who obtain the victory over the beast, the image of the beast and the mark of the beast must also obtain the victory over the number of his name. In the period of history when the whore of Tyre was not forgotten, the Protestant world knew the papacy was the antichrist. They knew that Paul had identified the papacy as “that wicked,” “the man of sin,” “the mystery of iniquity” and “the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God.” But now the great whore of Tyre has been forgotten.
Jalma-jalma anu meunang kameunangan kana sato galak éta, kana gambarna, jeung kana tandana, kudu ogé meunang kameunangan kana angka ngaranna. Dina mangsa sajarah nalika palacur Tirus can kaliwat poho, dunya Protestan terang yén kapausan téh antikristus. Maranéhna terang yén Paulus geus nandaan kapausan minangka “anu jahat éta,” “jalma dosa,” “rahasia kajahatan,” jeung “anak kabinasaan; anu ngalawan sarta ngagungkeun dirina saluhureun sagala anu disebut Allah, atawa anu disembah; nepi ka manéhna minangka Allah linggih di Bait Allah, nembongkeun dirina yén manéhna téh Allah.” Tapi ayeuna palacur agung ti Tirus geus kaliwat poho.
In ages past there were various isopsephy, or gematria, applications that demonstrated that the number “666” symbolically represented the papacy. A classic example of this is that on the pope’s miter the words Vicarius Filii Dei are written. Vicarius Filii Dei, which means the “Vicegerent of the Son of God”, and therefore addresses his claim of being seated in God’s temple, claiming to be God. The Latin letters of Vicarius Filii Dei equate to the number six hundred and sixty-six.
Dina jaman baheula aya rupa-rupa panerapan isopsefi, atawa gematria, anu némbongkeun yén angka “666” sacara simbolis ngawakilan kapapaan. Hiji conto klasik ngeunaan ieu nyaéta yén dina mitra paus aya kecap-kecap Vicarius Filii Dei anu ditulis. Vicarius Filii Dei, anu hartina “Wawakil Putra Allah”, ku kituna nuduh kana klaimna yén anjeunna linggih di Bait Allah, ngaku dirina Allah. Hurup-hurup Latin dina Vicarius Filii Dei sarua jeung angka genep ratus genep puluh genep.
The beast, which is the papal power, is identified by his number and his number is “666,” but the man of sin received a deadly wound in 1798, and has been forgotten. In the last days the deadly wound is to be healed, and the healing of the deadly wound identifies that the United States first forms an image to the beast in its own nation, and then forces the world to do the same.
Sato, anu mangrupakeun kakawasaan kapapaan, diidéntifikasi ku bilanganana, sarta bilanganana téh “666,” tapi manusa dosa nampi tatu anu ngabahayakeun pati dina taun 1798, sarta geus dipopohokeun. Dina poé-poé pamungkas tatu anu ngabahayakeun pati éta kudu cageur, sarta cageurna tatu anu ngabahayakeun pati éta ngidéntifikasi yén Amérika Sarikat mimitina ngawangun hiji gambar pikeun sato éta di bangsana sorangan, tuluy maksa dunya pikeun ngalakukeun hal anu sarua.
The world image of the beast is both twofold and threefold. It is prophetically twofold for it is made up of a combination of church and state, but it is threefold in that it is made up of the dragon, the beast and the false prophet. When the threefold union of the very powers that will lead the world to Armageddon is established, they will be the beast that is the eighth kingdom that is of the seven, and it will also be the threefold union of the sixth kingdom. The number of the beast’s name in the last days is again “666,” for it represents three kingdoms that are each part of the sixth kingdom.
Gambaran dunya ngeunaan sato galak téh boh dua rangkep boh tilu rangkep. Sacara nubuat éta dua rangkep, sabab diwangun ku gabungan garéja jeung nagara, tapi éta tilu rangkep dina harti yén éta diwangun ku naga, sato galak, jeung nabi palsu. Nalika persatuan tilu rangkep tina kakuatan-kakuatan éta pisan anu bakal mingpin dunya ka Armagedon geus ditegakkan, maranéhna bakal jadi sato galak anu mangrupa karajaan kadalapan anu asalna tina tujuh, sarta éta ogé bakal jadi persatuan tilu rangkep tina karajaan kagenep. Jumlah ngaran sato galak dina poé-poé panungtungan téh deui “666,” sabab éta ngalambangkeun tilu karajaan anu masing-masing mangrupa bagian tina karajaan kagenep.
To get victory over the beast, his image, his mark and the number of his name is to understand the riddle that “the eighth is of the seven”, which is the secret of Daniel two, which Daniel prayed to understand. It is an element of the Revelation of Jesus Christ that is unsealed just before probation closes, for as John said, the “time is at hand.” For this reason, those who get that victory are represented as being with the angels who pour out the plagues, for they get the victory, or the necessary prophetic understanding, just before probation closes.
Pikeun meunang kameunangan kana sato galak, gambarna, tandana, jeung bilangan ngaranna, nya éta kudu ngartos tatarucingan yén “anu kadalapan téh asalna ti anu tujuh,” anu mangrupa rusiah Daniel dua, anu ku Daniel dipanjatkeun dina doa sangkan kahartos. Ieu téh hiji unsur tina Wahyu Yesus Kristus anu dibuka segelna pas saméméh panto kasempetan ditutup, sabab sakumaha saur Yohanes, “waktuna geus deukeut.” Ku sabab kitu, jalma-jalma anu meunang éta kameunangan dipidangkeun aya babarengan jeung para malaikat anu ngocorkeun pageblug-pageblug, sabab maranéhna meunang éta kameunangan, atawa pamahaman nubuatan anu diperlukeun, pas saméméh panto kasempetan ditutup.
Those who understand that the Revelation of Jesus Christ is unsealed just before the close of probation, and that the number “666,” is an element of that vision will not miss that the vision of Ezekiel chapter eight begins on the fifth day (which is the day before the sixth day), in the sixth month of the sixth year. By the end of chapter eight twenty-five men are bowing down to the sun, and chapter nine identifies those who receive the seal of God.
Maranéhna anu ngartos yén Wahyu Yesus Kristus dibuka segelna pas saméméh ditutupna waktu kasempetan rahmat, sarta yén angka “666” téh mangrupa unsur tina éta titingalian, moal kaliwat yén titingalian dina Yehezkiel pasal dalapan dimimitian dina poe kalima (nyaéta poe saméméh poe kagenep), dina bulan kagenep taun kagenep. Dina ahir pasal dalapan aya dua puluh lima lalaki anu sujud ka panonpoé, sarta pasal salapan netelakeun saha-saha anu narima meterai Allah.
The context of the vision is the mark of the beast and the seal of God, and the vision is opened up just before probation closes at the Sunday law, as typified by the number “666.” But the close of probation that is identified as occurring at the Sunday law in the United States, is not the close of human probation, it is the close of probation only for Seventh-day Adventists.
Kontéks tina éta visi nya éta tanda sato galak jeung segel Allah, sarta éta visi dibuka pas saméméh masa kasempetan rahmat ditutup dina hukum Minggu, sakumaha dilambangkeun ku angka “666.” Tapi panutupan masa kasempetan rahmat anu diidentifikasi lumangsung dina hukum Minggu di Amérika Sarikat, lain panutupan masa kasempetan rahmat pikeun umat manusa, tapi ngan panutupan masa kasempetan rahmat pikeun Advent Poé Katujuh.
The vision is represented as taking place within Jerusalem, which is a symbol of the Seventh-day Adventist church. At the Sunday law in the United States, Seventh-day Adventists are the only class that is, there and then, held accountable to the light of the Sabbath.
Paningal ieu digambarkeun lumangsung di jero Yerusalem, anu mangrupa lambang garéja Advent Poé Katujuh. Dina mangsa hukum Minggu di Amérika Serikat, Advent Poé Katujuh téh hiji-hijina golongan anu, dina dinya jeung dina waktu éta kénéh, dipertanggungjawabkeun kana cahaya ngeunaan Sabat.
“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘my holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.” Review and Herald, April 27, 1911.
“Upama cahaya kayaktian geus ditepikeun ka aranjeun, nembongkeun poe Sabat tina parentah kaopat, sarta nunjukkeun yen euweuh dasar dina Firman Allah pikeun ngaraksa poe Minggu, tapi aranjeun tetep keneh nyekel sabat palsu, nolak nyucikeun Sabat anu ku Allah disebut ‘poe suci Kami,’ aranjeun narima tanda sato galak. Iraha hal ieu kajadian?—Nalika aranjeun nurut kana katetepan anu marentahkeun aranjeun eureun tina pagawean dina poe Minggu sarta nyembah ka Allah, padahal aranjeun nyaho yen euweuh hiji kecap oge dina Alkitab anu nembongkeun yen poe Minggu teh lain ngan saukur poe pagawean biasa, aranjeun satuju narima tanda sato galak, sarta nolak meterai Allah. Lamun urang narima ieu tanda dina tarang urang atawa dina leungeun urang, hukuman-hukuman anu geus diucapkeun ka nu durhaka wajib tumiba ka urang. Tapi meterai Allah anu hirup disimpen ka jalma-jalma anu satia nurutkeun nurani ngajaga Sabat Gusti.” Review and Herald, 27 April 1911.
The vision of Ezekiel chapter eight through chapter eleven, identifies the history leading up to the close of probation for Jerusalem. It is portrayed as taking place just a day before the number “666” arrives, and chapter eight identifies an escalating rebellion within Jerusalem that culminates with the leading men bowing to the sun, thus receiving the mark of the beast.
Paningal Iézékiel ti bab dalapan nepi ka bab sabelas, nétélakeun sajarah anu ngantunkeun kana panutupan mangsa kasempetan pikeun Yerusalem. Ieu digambarkeun lumangsung ngan sapoé saméméh datangna angka “666”, sarta bab dalapan nétélakeun hiji pemberontakan anu beuki ningkat di jero Yerusalem, anu puncakna nyaéta para pamingpin sujud ka panonpoé, ku kituna narima tanda sato galak.
Chapter nine, represents an angel going through Jerusalem (thus identifying a progression), and placing a seal upon one class in advance of the destroying angels who thereafter slay all who do not have the seal. Both chapters represent a progressive history that leads to the Sunday law, where one class bows to the sun, and the other receives the seal of God. The wicked are then removed from Jerusalem, for the Sunday law separates the wicked and the wise.
Bab salapan ngagambarkeun hiji malaikat nu ngider ka sakuliah Yerusalem (ku kituna nandakeun ayana hiji kamajuan), sarta masangkeun hiji segel ka hiji golongan saméméh para malaikat pangancur anu satuluyna maéhan sakabéh jalma anu teu boga segel éta. Duanana bab ngagambarkeun hiji sajarah anu lumangsung maju nepi ka hukum Minggu, nalika hiji golongan sujud ka panonpoé, sedengkeun golongan séjén narima segel Allah. Tuluy jalma-jalma jahat dileungitkeun ti Yerusalem, sabab hukum Minggu misahkeun jalma-jalma jahat jeung jalma-jalma wijaksana.
The sealing that is represented in Ezekiel chapter nine is the same sealing that is represented in Revelation chapter seven.
Panyegelan anu dilambangkeun dina Yehezkiel pasal salapan téh sarua jeung panyegelan anu dilambangkeun dina Wahyu pasal tujuh.
“If such scenes as this are to come, such tremendous judgments on a guilty world, where will be the refuge for God’s people? How will they be sheltered until the indignation be overpast? John sees the elements of nature—earthquake, tempest, and political strife—represented as being held by four angels. These winds are under control until God gives the word to let them go. There is the safety of God’s church. The angels of God do His bidding, holding back the winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree, until the servants of God should be sealed in their foreheads. The mighty angel is seen ascending from the east (or sunrising). This mightiest of angels has in his hand the seal of the living God, or of Him who alone can give life, who can inscribe upon the foreheads the mark or inscription, to whom shall be granted immortality, eternal life. It is the voice of this highest angel that had authority to command the four angels to keep in check the four winds until this work was performed, and until he should give the summons to let them loose.
“Upami adegan-adegan saperti kieu bakal datang, panghukuman-panghukuman anu sakitu dahsyatna kana dunya anu pinuh ku kasalahan, di mana pangungsian keur umat Allah? Kumaha maranéhna bakal dipayungan nepi ka amarah éta kaliwat? Yohanes ningali unsur-unsur alam—gempa bumi, badai, jeung pasulayan pulitik—dilambangkeun keur ditahan ku opat malaikat. Angin-angin ieu aya dina pangawasa nepi ka Allah maparin parentah pikeun ngaleupaskeunana. Di dinya aya kasalametan garéja Allah. Para malaikat Allah ngalakukeun parentah-Na, nahan angin-angin bumi, supaya angin-angin éta ulah niup kana bumi, atawa kana laut, atawa kana hiji tangkal naon baé, nepi ka para hamba Allah disegel dina tarangna. Malaikat anu perkasa katingali keur naék ti wetan (atawa ti tempat panonpoé medal). Malaikat anu pangperkasa ieu nyekel dina leungeunna segel Allah anu hirup, nyaéta segel Anjeunna anu ngan Anjeunna sorangan anu tiasa maparin hirup, anu tiasa nulis dina tarang éta tanda atawa prasasti, ka saha bakal dipaparin kaabadian, hirup langgeng. Ieu téh sora malaikat anu pangluhurna ieu anu boga kawenangan pikeun maréntah ka opat malaikat supaya nahan opat angin nepi ka padamelan ieu diréngsékeun, sarta nepi ka anjeunna maparin panggero pikeun ngaleupaskeunana.”
“Those that overcome the world, the flesh, and the devil, will be the favored ones who shall receive the seal of the living God. Those whose hands are not clean, whose hearts are not pure, will not have the seal of the living God. Those who are planning sin and acting it will be passed by. Only those who, in their attitude before God, are filling the position of those who are repenting and confessing their sins in the great anti-typical Day of Atonement, will be recognized and marked as worthy of God’s protection. The names of those who are steadfastly looking and waiting and watching for the appearing of their Saviour—more earnestly and wishfully than they who wait for the morning—will be numbered with those who are sealed. Those who, while having all the light of truth flashing upon their souls, should have works corresponding to their avowed faith, but are allured by sin, setting up idols in their hearts, corrupting their souls before God, and polluting those who unite with them in sin, will have their names blotted out of the book of life, and be left in midnight darkness, having no oil in their vessels with their lamps. ‘Unto you that fear My name shall the Sun of Righteousness arise with healing in His wings.’
“Jalma-jalma anu ngéléhkeun dunya, daging, jeung Iblis, bakal jadi jalma-jalma anu dipikaresep anu baris narima meterai Allah anu hirup. Jalma-jalma anu leungeunna henteu beresih, anu haténa henteu murni, moal boga meterai Allah anu hirup. Jalma-jalma anu keur ngarancang dosa sarta ngalaksanakeunana bakal kaliwatan. Ngan jalma-jalma anu, dina sikepna di payuneun Allah, nyumponan kalungguhan jalma-jalma anu keur tobat jeung ngaku dosa-dosana dina Poé Pangruwatan anti-tipikal anu agung, anu bakal diaku jeung ditandaan minangka pantes narima panangtayungan Allah. Ngaran jalma-jalma anu kalayan pageuh neuteup, ngadagoan, jeung ngajaga pikeun ngantosan penampakan Jurusalametna—kalawan leuwih getol jeung leuwih mikahayang batan maranéhna anu ngadagoan isuk—bakal diitung jeung jalma-jalma anu dimeteraian. Jalma-jalma anu, bari miboga sakabéh cahaya bebeneran nu ngagenclang ka jiwana, saenyana kudu boga pagawean anu saluyu jeung iman anu ku maranéhna diikrarkeun, tapi kagoda ku dosa, ngadegkeun brahala dina haténa, ngaruksak jiwana di payuneun Allah, sarta ngotorkeun jalma-jalma anu ngahiji jeung maranéhna dina dosa, bakal dipupus ngaranna tina kitab kahirupan, sarta ditinggalkeun dina poék satengahing peuting, henteu boga minyak dina bejana maranéhna jeung lampuna. ‘Ka aranjeun anu sieun ka ngaran Kami, Panonpoé Kabeneran bakal medal kalayan kasembuhan dina jangjang-jangjang-Na.’”
“This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation. He saw the sea and the waves roaring, and men’s hearts failing them for fear. He beheld the earth moved, and the mountains carried into the midst of the sea (which is literally taking place), the water thereof roaring and troubled, and the mountains shaking with the swelling thereof. He was shown plagues, pestilence, famine, and death performing their terrible mission.” Testimonies to Ministers, 445.
“Ngégél hamba-hamba Allah ieu téh sarua jeung anu dipidangkeun ka Yehezkiel dina titingalian. Yohanes ogé parantos janten saksi kana ieu wahyu anu kacida matak ngareuwaskeunana. Anjeunna ningali laut jeung ombak-ombakna ngaguruh, sarta hate manusa luluh ku kasieun. Anjeunna nenjo bumi oyag, jeung gunung-gunung kabawa ka tengah laut (anu sajatina keur lumangsung), cai na ngaguruh sarta ngagalura, jeung gunung-gunung ngageter ku ngagedurna éta cai. Ka anjeunna dipintonkeun pageblug, panyakit sampar, kalaparan, jeung pati ngalaksanakeun pancénna anu pikasieuneun.” Testimonies to Ministers, 445.
The sealing of the one hundred and forty four thousand in Revelation chapter seven is also represented in chapter nine of Ezekiel, and the sealing angel is the mightiest angel, who ascends from the east. Those who are lost, who have their names blotted out of the book of life, are represented as having “no oil in their vessels with their lamps.” The two classes in the vision of Ezekiel chapter eight through eleven, are the wise and foolish virgins of Matthew twenty-five, and they are therefore Adventists.
Panyegelan saratus opat puluh opat rébu dina Wahyu pasal tujuh ogé digambarkeun dina pasal salapan Yéheskiél, sarta malaikat anu nyegelan téh nyaéta malaikat anu pangkuatna, anu naék ti beulah wétan. Jalma-jalma anu leungit, anu ngaranna dihapus tina kitab kahirupan, digambarkeun minangka anu “teu boga minyak dina wadahna bareng jeung lampuna.” Dua golongan dina titingalian Yéheskiél pasal dalapan nepi ka sabelas téh nyaéta parawan anu wijaksana jeung anu bodo dina Mateus dua puluh lima, ku kituna maranéhna téh Adventis.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
"Pasemon ngeunaan sapuluh parawan dina Mateus 25 ogé ngagambarkeun pangalaman umat Advent." The Great Controversy, 393.
Sister White specifically identifies Jerusalem of Ezekiel’s vision as Adventism:
Mbak White sacara husus nangtukeun yén Yerusalem dina tetenjoan Yéhezkiél téh nyaéta Adventisme:
“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.
“Jalma Allah nu sajati, anu mibanda sumanget pagawean Gusti jeung kasalametan jiwa-jiwa dina haténa, salawasna bakal ningali dosa dina sipatna anu saéstuna, nya éta salaku dosa. Maranéhna bakal salawasna aya di pihak anu satia jeung terus terang dina ngurus dosa-dosa anu gampang ngurilingan umat Allah. Hususna dina pagawean panungtungan pikeun garéja, dina mangsa panyegelan saratus opat puluh opat rébu anu baris nangtung tanpa cacad di hareupeun tahta Allah, maranéhna bakal ngarasakeun kalayan paling jero kasalahan-kasalahan umat Allah anu ngaku-ngaku jadi milik-Na. Ieu ditegeskeun kalawan kuat ku gambaran nabi ngeunaan pagawean panungtungan dina wangun lalaki-lalaki anu masing-masing nyekel pakarang pamusnah dina leungeunna. Hiji lalaki di antara maranéhna maké lawon linen, jeung wadah tinta juru tulis aya di gigirna. ‘Jeung PANGERAN ngandika ka anjeunna, Lalayang ka tengah kota, ngaliwatan tengah Yerusalem, sarta pasang hiji tanda dina dahi jalma-jalma anu ngahuleng jeung anu ngajerit ku sabab sagala kalakuan hina anu dipigawé di tengahna éta.’” Testimonies, jilid 3, 266.
The vision of Ezekiel chapters eight through eleven, is directly addressing the history of Adventism leading up to and at the Sunday law. It identifies the two classes of worshippers who are within Jerusalem (Adventism), and is prophetically associated with the Revelation of Jesus Christ that is unsealed just before the close of probation, for its first references is setting forth the number “666” in prophetic symbolism. In doing so it identifies one of four things the wise must get victory over in the last days, and those four things are part of the light of the eighth being “of the seven”. Revelation fifteen also identifies that those that get the victory over the four symbolic aspects of the papacy, sing the song of Moses and the Lamb.
Visi dina Yehezkiel pasal dalapan nepi ka sabelas téh langsung nyanghareupan sajarah Adventisme nu ngarah ka jeung dina mangsa hukum Minggu. Eta ngaidentipikasi dua golongan panyembah anu aya di jero Yerusalem (Adventisme), sarta sacara profétik patalina jeung Wahyu Yesus Kristus anu dibuka segélna pas saméméh panutupan mangsa kasempetan, sabab rujukan-rujukan kahijina netelakeun angka “666” dina perlambang profétik. Ku cara kitu, eta ngaidentipikasi salah sahiji tina opat perkara anu ku jalma-jalma wijaksana kudu dipikameunangkeun kameunangan dina poé-poé panungtungan, sarta opat perkara éta mangrupa bagian tina cahaya ngeunaan nu kadalapan anu “asalna tina nu tujuh”. Wahyu lima welas ogé ngaidentipikasi yén maranéhanana anu meunang kameunangan kana opat aspék simbolis kapausan, maranéhna nyanyi pupujian Musa jeung Anak Domba.
In that day Isaiah, in chapter twenty-seven says that the righteous of the last days will sing the song of the vineyard, which is a song that the Lamb sang when he walked among men that identifies a chosen people who are being passed by as a new chosen people are being selected. That song is sung by “the wise” of the last days during the sealing of Ezekiel nine and Revelation seven. Ezekiel’s vision of chapters eight through eleven is part of that very song.
Dina poé éta, Yesaya, dina pasal dua puluh tujuh, nyarios yén jalma-jalma saleh dina poé-poé pamungkas bakal nganyanyikeun lagu kebon anggur, nyaéta hiji lagu anu dinyanyikeun ku Anak Domba nalika Anjeunna leumpang di antara manusa, anu nandaan hiji umat pilihan anu keur kaliwatan nalika hiji umat pilihan anu anyar keur dipilih. Lagu éta dianggitkeun ku “anu wijaksana” dina poé-poé pamungkas salila panyegelan dina Yehezkiel salapan jeung Wahyu tujuh. Titingalian Yehezkiel dina pasal dalapan nepi ka sabelas téh mangrupa bagian tina lagu éta kénéh.
We will continue this study in the next article.
Urang baris neraskeun ieu panalungtikan dina artikel salajengna.
“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’
“Umat Allah anu sajati, anu nyimpen sumanget pagawean Gusti jeung kasalametan jiwa dina haténa, salawasna bakal ningali dosa dina sipatna anu sabenerna, nyaéta minangka hal anu dosa. Maranéhna bakal salawasna aya di pihak pangbebenah anu satia jeung terus terang kana dosa-dosa anu kalayan gampang ngaganggu umat Allah. Hususna dina pagawean panungtungan pikeun gareja, dina mangsa panyegelan saratus opat puluh opat rebu anu baris nangtung tanpa cacad di hareupeun tahta Allah, maranéhna bakal ngarasakeun kalawan pangjerona kasalahan-kasalahan umat Allah anu ngaku-ngaku jadi umat-Na. Ieu dipedar kalayan kuat ku ibarat nabi ngeunaan pagawean panungtungan dina gambaran jalma-jalma anu masing-masing nyekel pakarang meuncit dina leungeunna. Hiji jalma di antara maranéhna maké lawon linen, jeung pakakas tinta juru tulis aya di sisina. ‘Jeung PANGERAN ngandika ka anjeunna, Maneh kudu ngaliwatan tengah kota, ngaliwatan tengah Yerusalem, sarta pasang hiji tanda dina tarang jalma-jalma anu ngahuleng jeung anu ceurik ku sabab sagala kajijikan anu dipigawé di tengah-tengahna.’”
“Who are standing in the counsel of God at this time? Is it those who virtually excuse wrongs among the professed people of God and who murmur in their hearts, if not openly, against those who would reprove sin? Is it those who take their stand against them and sympathize with those who commit wrong? No, indeed! Unless they repent, and leave the work of Satan in oppressing those who have the burden of the work and in holding up the hands of sinners in Zion, they will never receive the mark of God’s sealing approval. They will fall in the general destruction of the wicked, represented by the work of the five men bearing slaughter weapons. Mark this point with care: Those who receive the pure mark of truth, wrought in them by the power of the Holy Ghost, represented by a mark by the man in linen, are those ‘that sigh and that cry for all the abominations that be done’ in the church. Their love for purity and the honor and glory of God is such, and they have so clear a view of the exceeding sinfulness of sin, that they are represented as being in agony, even sighing and crying. Read the ninth chapter of Ezekiel.
“Saha jalma-jalma anu keur nangtung dina pamatuhan Allah dina mangsa ieu? Naha maranéhanana anu saolah-olah ngabenerkeun kalepatan di antara jalma-jalma anu ngaku umat Allah, sarta anu ngagerendeng dina haténa, upama henteu sacara kabuka, ngalawan ka jalma-jalma anu rék mere tegoran kana dosa? Naha maranéhanana anu nyokot pihak ngalawan ka maranéhna sarta sapamadegan jeung jalma-jalma anu ngalakukeun kajahatan? Henteu, saréréa! Iwal maranéhna tobat, sarta ninggalkeun pagawean Iblis dina neken jalma-jalma anu nanggung beban pagawean jeung dina ngadukung para palaku dosa di Sion, maranéhna moal kungsi narima tanda persetujuan panyegelan Allah. Maranéhna bakal tumpur dina karuksakan umum jalma-jalma jahat, anu digambarkeun ku pagawean lima urang lalaki anu mawa pakarang pikeun meuncit. Titenan ieu perkara kalayan taliti: Jalma-jalma anu narima tanda bebeneran anu murni, anu dibentuk dina dirina ku kakawasaan Roh Suci, anu dilambangkeun ku tanda ku lalaki anu maké linen, nyaéta maranéhanana ‘anu ngahuleng jeung anu ngajerit ku sabab sagala kakejeman anu dipigawé’ di jero gareja. Kanyaah maranéhna kana kasucian jeung kana kahormatan sarta kamulyaan Allah téh kacida gedéna, sarta maranéhna boga paningal anu kacida écésna kana kaluhuran dosa anu luar biasa poharana, nepi ka maranéhna digambarkeun keur dina kasangsaraan batin, malah ngahuleng jeung ngajerit. Bacalah pasal kasalapan tina Ezekiel.”
“But the general slaughter of all those who do not thus see the wide contrast between sin and righteousness, and do not feel as those do who stand in the counsel of God and receive the mark, is described in the order to the five men with slaughter weapons: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.” Testimonies, volume 3, 266, 267.
“Tapi meuncit sacara umum ka sakumna jalma anu ku kituna henteu ningali bédana anu lega antara dosa jeung kabeneran, sarta henteu ngarasa saperti jalma-jalma anu nangtung dina piwuruk Allah jeung narima éta tanda, diterangkeun dina parentah ka lima lalaki anu mawa pakarang peuncitan: ‘Aranjeun turut ka tukangeun manehna ngaliwatan kota, sarta pajarit: ulah panon maraneh ngahémat, ogé ulah maraneh karunya: maéhan nepi ka tumpes nu kolot jeung nu ngora, boh mojang-mojang, jeung barudak leutik, jeung awewe-awewe: tapi ulah ngadeukeutan ka saurang ogé anu aya tandana; sarta mimitian ti tempat suci Kami.’ Testimonies, jilid 3, 266, 267.”