In the passage from Testimonies, volume five, which we have been considering for a few articles now, we are informed of the vision of the temple given to Ezekiel, Isaiah and John:
Dina petikan tina Testimonies, jilid kalima, anu geus ku urang dipedar dina sababaraha artikel pamungkas ieu, urang dibéjaan ngeunaan titingalian Bait Allah anu dipasihkeun ka Yéhéskél, Yesaya, jeung Yohanes:
“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.”
“Pangajaran-pangajaran ieu pikeun mangpaat urang. Urang perlu nancebkeun iman urang ka Allah, sabab pas di hareupeun urang aya mangsa anu bakal nguji jiwa manusa. Kristus, di Gunung Zaitun, ngadawuhkeun deui hukuman-hukuman anu pikasieuneun anu bakal miheulaan datang-Na anu kadua: ‘Maraneh bakal ngadéngé perang jeung beja-beja ngeunaan perang.’ ‘Bangsa bakal ngalawan bangsa, jeung karajaan ngalawan karajaan: sarta bakal aya kalaparan, pageblug, jeung lini, di rupa-rupa tempat. Sakabéh ieu téh awal kasangsaraan.’ Sanajan ieu nubuat-nubuat narima panggenepan sabagian dina mangsa karuksakan Yerusalem, éta leuwih langsung dilarapkeun ka poé-poé panungtungan.”
The Ninth of Av
Nu Kasalapan tina Av
Tisha B’Av, which means “the Ninth of Av” in Hebrew, is the Jewish day that commemorates the destruction of both the First Temple by the Babylonians in 586 BC and the Second Temple by Titus in the year 70. Both destructions occurred on the same calendar date—the 9th day of the Hebrew month of Av (usually falling in July or August on the Gregorian calendar). When Sister White aligns the destruction of Jerusalem to the “time that will try men’s souls” in the last days, she is identifying two destructions which both illustrate the soon-coming Sunday law.
Tisha B’Av, anu dina basa Ibrani hartina “tanggal salapan bulan Av”, nyaéta poé pangéling-ngéling urang Yahudi kana ancurna Bait Allah Kahiji ku urang Babul dina taun 586 SM jeung Bait Allah Kadua ku Titus dina taun 70. Duanana kajadian pangancuran éta lumangsung dina tanggal kalénder anu sarua—tanggal 9 bulan Av dina kalénder Ibrani (anu biasana tumiba dina bulan Juli atawa Agustus dina kalénder Grégorian). Nalika Sadérék White ngahubungkeun pangancuran Yérusalém jeung “mangsa anu bakal nguji jiwa manusa” dina ahir jaman, anjeunna nuduhkeun dua kajadian pangancuran anu duanana ngagambarkeun undang-undang poé Minggu anu moal lila deui bakal datang.
Verse sixteen of Daniel eleven represents that Sunday law, and aligns with verse forty-one. In Ezekiel the destruction of Jerusalem is used to illustrate the separation of the wise and foolish virgins at the Sunday law. Ezekiel was a captive in Babylon when he was miraculously transported to Jerusalem to view that very separation in chapters eight through eleven.
Ayat genep belas dina Daniel sabelas ngalambangkeun undang-undang poé Minggu éta, sarta sajajar jeung ayat opat puluh hiji. Dina kitab Yeheskel, karuksakan Yerusalem dipaké pikeun ngagambarkeun pamisahan antara parawan-parawan anu wijaksana jeung anu bodo dina mangsa undang-undang poé Minggu. Yeheskel keur jadi tawanan di Babul nalika ku mujijat anjeunna dibawa ka Yerusalem pikeun nyaksian pamisahan éta pisan dina pasal dalapan nepi ka sabelas.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. Ezekiel 8:1–3.
Kajadian dina taun kagenep, dina bulan kagenep, dina poé kalima bulan éta, waktu kuring keur linggih di imah kuring, sarta para kokolot Yuda linggih di hareupeun kuring, yén leungeun Gusti ALLAH nimpah ka kuring di dinya. Tuluy kuring neuteup, jeung behold, aya hiji rupa anu siga penampakan seuneu: ti bagian pingping-Na ka handap, seuneu; jeung ti pingping-Na ka luhur, siga penampakan cahaya, lir warna ambar. Mangka Anjeunna ngulurkeun rupa leungeun, sarta nyekel kuring ku sabagéan buuk sirah kuring; tuluy Roh ngangkat kuring antara bumi jeung langit, sarta mawa kuring dina tetenjoan-tetenjoan Allah ka Yerusalem, ka lawang panto gerbang jero anu nyanghareup ka kalér; tempat ayana korsi arca timburu, anu ngagerakkeun timburu. Yehezkiel 8:1–3.
The four chapters of eight through eleven are a description of the separation, and Sister White, when commenting on Ezekiel nine, identifies not only that it was the same sealing as Revelation chapter seven, but that Jerusalem represents the Laodicean Seventh-day Adventist church in the latter days.
Opat pasal, ti pasal dalapan nepi ka pasal sabelas, mangrupa pedaran ngeunaan pamisahan, sarta Sadérék White, nalika masihan katerangan ngeunaan Yehezkiel pasal salapan, nétélakeun lain waé yén panyégelan éta téh sarua jeung panyégelan dina Wahyu pasal tujuh, tapi ogé yén Yérusalém ngalambangkeun garéja Maséhi Advent Poé Katujuh anu sipatna Laodikia dina ahir jaman.
“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 anu henteu ngarasa kasedih ku kamunduran rohani dirina sorangan, sarta henteu ngungunkeun dosa-dosa batur, bakal ditinggalkeun tanpa meterai Allah. Gusti marentahkeun utusan-utusan-Na, nyaéta jalma-jalma anu nyepeng pakarang pangmeuncitan dina leungeunna: “Turutan manehna ngaliwatan kota, tuluy paéhan: panon maraneh ulah welas, jeung ulah karunya: tumpes pisan nu kolot jeung nu ngora, boh mojang-mojang, boh barudak leutik, jeung awewe-awewe: tapi ulah ngadeukeutan saurang ogé jalma anu aya tandana; sarta mimitian ti tempat suci Kami. Tuluy maranehna mimiti ti para lalaki kolot anu aya di hareupeun Bait.”
“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.
“Di dieu urang ningali yén garéja—suci Pangéran—anu pangheulana katarajang ku hantaman murka Allah. Para kokolot, nyaéta jalma-jalma anu ku Allah geus dipaparin cahaya anu gedé sarta kungsi nangtung jadi pangreksa kapentingan rohani umat, geus ngahianat kapercayaan anu dipasrahkeun ka maranéhna. Maranéhna geus nyokot pamadegan yén urang henteu kudu ngarep-ngarep mujijat jeung panyataan kakawasaan Allah anu kacida écésna saperti dina mangsa-mangsa baheula. Jaman geus robah. Kecap-kecap ieu nguatkeun katidakpercayaan maranéhna, tuluy maranéhna nyebut: Pangéran moal migawe kahadéan, kitu deui moal migawe kajahatan. Mantenna kacida welas asihna nepi ka moal ngahukum umat-Na ku pangadilan. Ku kituna ‘Damai jeung kasalametan’ jadi pamenta ti jalma-jalma anu moal kungsi deui ngagedékeun sorana kawas tarompét pikeun nembongkeun ka umat Allah palanggaran maranéhna jeung ka kulawarga Yakub dosa-dosa maranéhna. Anjing-anjing beuheuk ieu anu teu daék ngagogog, nyaéta maranéhna anu ngarasa pamales anu adil ti Allah anu geus kaganggu. Lalaki, parawan, jeung budak-budak leutik, kabéh binasa babarengan.
“The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.
“Kalaku-kalaku pihinaeun anu ku jalma-jalma satia dipikasingguh ku keluhan jeung ceurik téh ngan sakur anu bisa katingali ku panon nu kawates; padahal dosa-dosa anu pangparna, anu ngagerakkeun rasa timburu ti Allah anu suci tur murni, henteu kaungkab. Nu Maha Nyungsi hate terang kana unggal dosa anu dipigawé dina rusiah ku para pagawé kajahatan. Jalma-jalma ieu tuluy ngarasa aman dina tipu dayana sarta, ku sabab kasabaran-Na nu panjang, maranéhna nyebut yén Gusti teu ningali, tuluy meta saolah-olah Anjeunna geus ninggalkeun bumi. Tapi Anjeunna bakal nganyatakeun kamunafikan maranéhna sarta bakal muka ka hareupeun batur dosa-dosa anu ku maranéhna kacida dijagana supaya tetep nyumput.”
“No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.
“Teu aya kaunggulan dina pangkat, martabat, atawa hikmah dunya, jeung teu aya kalungguhan dina jabatan suci, anu bakal ngajaga manusa tina ngurbankeun prinsip lamun maranéhna diantep ka haté sorangan anu pinuh ku tipu daya. Jalma-jalma anu kungsi dianggap pantes jeung bener kabuktian jadi pamingpin dina kamurtadan sarta jadi conto dina kalalaworaan jeung dina nyalahgunakeun pangasihan-pangasihan Allah. Lampah maranéhna anu jahat moal deui ku Mantenna ditolerir, sarta dina murka-Na Anjeunna nanganan maranéhna tanpa welas asih.”
“It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.
“Kalawan teu hayang, Gusti narik deui ayana-Na ti jalma-jalma anu geus dipaparin caang anu gedé sarta anu geus ngarasa kakawasaan firman dina ngaladénan ka batur. Maranéhna baheula téh kungsi jadi hamba-hamba-Na anu satia, dipaparin kurnia ku ayana-Na jeung pituduh-Na; tapi maranéhna ngajauh ti Anjeunna sarta mingpin batur kana kasasaran, ku sabab éta maranéhna ditangtungkeun dina kaambek ilahi.” Testimonies, jilid 5, 211, 212.
The entire book of Ezekiel is set within the context of the destruction of Jerusalem. In Ezekiel’s testimony the siege of Nebuchadnezzar that lasted a year and a half is specifically marked, but the “more direct application” of Jesus' warning in Matthew twenty-four is in the latter days. In Ezekiel that line of truth is found in chapter twenty-four.
Sakabéh kitab Yeheskiel disimpen dina kontéks karuksakan Yerusalem. Dina kasaksian Yeheskiel, pangepungan ku Nebukadnesar nu lumangsung salila sataun satengah téh sacara husus ditandaan, tapi “larapna anu leuwih langsung” tina pangéling-éngling Isa dina Mateus dua puluh opat aya dina poé-poé panungtungan. Dina Yeheskiel, garis bebeneran éta kapanggih dina pasal dua puluh opat.
587 BC
587 SM
Again in the ninth year, in the tenth month, in the tenth day of the month, the word of the Lord came unto me, saying, Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day. Ezekiel 24:1, 2.
Maneh deui, dina taun kasalapan, dina bulan kasapuluh, dina poé kasapuluh bulan éta, firman PANGERAN sumping ka kuring, saur-Na, “He anak manusa, tuliskeun ngaran poé ieu, enya ieu pisan poé anu sarua kénéh: raja Babul geus ngadepkeun dirina ngalawan Yerusalem dina ieu pisan poé.” Yehezkiel 24:1, 2.
On this date, which is also established on other biblical witnesses, a siege of eighteen months began. The word of the Lord that came to Ezekiel on that date consisted of the parable of the bloody city that is illustrated with a boiling pot followed by a great fire. The parable clearly is representing the judgment upon Jerusalem, and it is followed in the same chapter with Ezekiel’s wife being laid to rest by a stroke as a symbol that the siege that would ultimately destroy the sanctuary had begun.
Dina tanggal ieu, anu ogé ditetepkeun ku kasaksian-kasaksian Alkitabiah séjénna, dimimitian hiji pangepungan salila dalapan belas bulan. Firman PANGERAN anu sumping ka Yehezkiel dina tanggal éta ngawengku misil ngeunaan kota anu pinuh ku getih, anu digambarkeun ku hiji kuali anu ngagolak tuluy disusul ku seuneu anu gedé. Misil éta écés ngawakilan pangadilan kana Yerusalem, sarta dina pasal anu sarua éta diteruskeun ku pamajikan Yehezkiel anu dipendem ku pupus alatan hiji serangan minangka lambang yén pangepungan anu ahirna bakal ngancurkeun Bait Suci geus dimimitian.
Also the word of the Lord came unto me, saying, Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded. Ezekiel 24:15–18.
Geus firman PANGERAN sumping ka kuring, saur-Na, “Anak manusa, tenjo, Kami rek nyandak ti manehna anu dipikahayang ku panon maneh ku hiji pukulan; tapi maneh ulah milu sedih, ulah ceurik, ulah nepi ka cimata maneh ngocor. Tahan diri tina ngagero, ulah ngayakeun tunggara pikeun nu maot, beungkeutkeun iket sirah maneh ka maneh, pakekeun sapatu maneh kana suku maneh, ulah nutupan biwir maneh, jeung ulah dahar roti ti jalma-jalma.” Ku kituna isuk-isuk kuring nyarita ka rahayat; tuluy dina waktu soré pamajikan kuring maot; sarta isukna kuring ngalakukeun sakumaha anu diparéntahkeun ka kuring. Yehezkiel 24:15–18.
Then the people around Ezekiel asked the meaning of the parable and his wife’s death.
Tuluy jalma-jalma di sabudeureun Yehezkiel nanya kana harti éta misil jeung maotna pamajikanana.
And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so? Then I answered them, The word of the Lord came unto me, saying, Speak unto the house of Israel, Thus saith the Lord God; Behold, I will profane my sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword. Ezekiel 24:19–21.
Jeung jalma-jalma nanya ka kami, “Naha maneh moal ngajelaskeun ka kami naon hartina ieu sagala pikeun kami, nepi ka maneh ngalakonan kitu?” Tuluy kami ngawaler ka maranéhna, “Pangandika PANGERAN sumping ka kami, saur-Na, Ucapkeun ka kulawarga Israil, Kieu timbalan Gusti ALLAH: Lah, Kami rek najiskeun tempat suci Kami, kamulyaan kakuatan maranéh, kahayang panon maranéh, jeung anu dipikanyaah ku jiwa maranéh; sarta putra-putra jeung putri-putri maranéh anu geus maranéh tinggalkeun bakal tumpur ku pedang. Yehezkiel 24:19–21.”
Ezekiel’s wife and the sanctuary are both identified as the “desire of your eyes” in the passage. Biblical historians identify that the siege lasted eighteen months, whereas the sieges of Cestius and Titus lasted four years from the year 66 unto the year 70. A close count of the time from the first siege of Cestius unto the destruction is three and a half years, but when applying “inclusive reckoning,” which is the most often employed application in the Bible, it is four years. Knowing that both reckonings are valid allows us to see both three and a half years from Cestius to Titus and also four years.
Dina éta petikan, boh pamajikan Yéhéskél boh tempat suci disebut “anu dipikahayang ku panon anjeun”. Para ahli sajarah Alkitab nyebutkeun yén éta pangepungan lumangsung salila dalapan belas bulan, ari pangepungan ku Cestius jeung Titus lumangsung salila opat taun, ti taun 66 nepi ka taun 70. Lamun diitung kalawan taliti, lilana waktu ti pangepungan munggaran ku Cestius nepi ka karuksakan téh tilu satengah taun, tapi lamun maké “itungan inklusif”, nyaéta cara ngitung anu pangmindengna dipaké dina Alkitab, lilana téh opat taun. Pamahaman yén duanana itungan éta sah ngamungkinkeun urang ningali boh lilana tilu satengah taun ti Cestius nepi ka Titus boh lilana opat taun.
We have two witnesses of the Sunday law in the two destructions of Jerusalem, and the details of both histories are to be applied to the soon-coming Sunday law—where Laodicea is spewed out of the mouth of the Lord. The beginning of the siege of Nebuchadnezzar is marked by the death of Ezekiel’s wife. At her death, Ezekiel was commanded not to openly mourn, for he was the sign of the Jews being carried away into captivity.
Urang boga dua saksi ngeunaan undang-undang poé Minggu dina dua kajadian diruksakna Yerusalem, sarta wincikan tina dua riwayat éta kudu dilarapkeun kana undang-undang poé Minggu anu moal lila deui bakal datang—nalika Laodikea diutahkeun tina sungut Gusti. Mimitina pangepungan ku Nebukadnesar ditandaan ku pupusna garwa Yeheskel. Nalika garwana pupus, Yeheskel diparéntah supaya ulah ngedalkeun sungkawana sacara terang-terangan, sabab anjeunna téh tanda diboyongna urang Yahudi jadi tawanan.
The beginning of the four-year period of 66 to 70 is marked by the sign of the abomination of desolation, which was the sign for the Christians in Jerusalem to flee.
Mimiti mangsa opat taun ti 66 nepi ka 70 ditandaan ku tanda kakaraabaan nu ngabalukarkeun kakosongan, anu jadi tanda pikeun urang Kristen di Yerusalem supaya ngungsi.
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains. Matthew 24:15,16.
Ku margi maranéh maranéh ningali ku maranéh “kajirihan nu nyababkeun kasirnaan,” sakumaha anu geus diucapkeun ku Daniel nabi, nangtung di tempat suci, (sing saha anu maca, kudu ngartos:) mangka sing anu aya di Yudéa ngungsi ka pagunungan. Mateus 24:15,16
Two sieges clearly align with each other, and both sieges contain a “sign” at the beginning of the siege. When Ezekiel explained what was meant by the death of his wife and the lack of mourning on his part, he explained and then recorded:
Dua pangepungan éta écés saluyu hiji jeung nu séjén, sarta dina duanana aya hiji “tanda” dina awal pangepungan. Nalika Yeheskel ngajelaskeun harti pupusna garwana jeung henteuna anjeunna ngedalkeun tunggara, anjeunna ngajelaskeun tuluy nyatet:
Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Ezekiel 24:24.
Ku kituna Yehezkiel jadi tanda pikeun maraneh: sakumaha sagala anu geus anjeunna lakukeun, maraneh bakal ngalakukeun kitu; jeung lamun ieu kajadian, maraneh bakal nyaho yén Kami teh Gusti ALLAH. Yehezkiel 24:24.
The sign of the death of Ezekiel’s wife was an identification of the soon-coming destruction of Jerusalem and the temple and the following captivity in Babylon. The sign of the abomination of desolation, spoken of by Daniel was a warning to escape the destruction, but both sieges have a sign at the beginning.
Tanda pupusna pamajikan Ézékiel téh mangrupa pangidéntifikasian kana karuksakan Yérusalém jeung Bait Allah anu enggal datang, sarta kana panangkaran di Babul anu bakal nuturkeunana. Tanda kakajian karuksakan, anu geus diucapkeun ku Dániel, nyaéta hiji pangéling pikeun luput tina karuksakan éta, tapi duanana pangepungan miboga hiji tanda dina awalna.
There will be a prophetic siege before the soon-coming Sunday law, and Ezekiel’s wife’s death is the symbol that the Laodicean Seventh-day Adventist church has been fully passed by, whereas Ezekiel is a symbol of the one hundred and forty-four thousand, and is the symbol of the ensign that is lifted up at the beginning of the siege. Ezekiel is the ensign of the one hundred and forty-four thousand at the beginning of the siege of Babylon, and the sign of the abomination of desolation at the beginning is the “sign” of Rome. One sign speaks to an internal warning and the other to an external warning. There was certainly a warning to the Christians in the year 66, but the warning sign was Rome. The sign in the destruction by Babylon of Jerusalem was Ezekiel’s wife. Rome is the class who receive the mark of the beast and Ezekiel the sign of those who receive the seal of God.
Bakal aya pangepungan anu sipatna nubuat saméméh diberlakukeunana hukum poé Minggu anu moal lila deui, sarta maotna pamajikan Yeheskel mangrupa lambang yén garéja Advent Poé Katujuh Laodikea geus sagemblengna diliwatan, ari Yeheskel mah mangrupa lambang saratus opat puluh opat rébu, sarta mangrupa lambang panji anu dikibarkeun dina awal pangepungan. Yeheskel nyaéta panji saratus opat puluh opat rébu dina awal pangepungan Babul, sarta tanda hal pikageuleuheun anu ngabalukarkeun kabinasaan dina awalna nyaéta “tanda” Roma. Hiji tanda nuduhkeun pépéling internal, ari anu hiji deui nuduhkeun pépéling éksternal. Tangtu waé aya pépéling pikeun urang Kristen dina taun 66, tapi tanda pépélingna nyaéta Roma. Tanda dina diruksakna Yérusalém ku Babul nyaéta pamajikan Yeheskel. Roma nyaéta golongan anu narima tanda sato galak, ari Yeheskel mah tanda jalma-jalma anu narima cap Allah.
Two Ending Periods
Dua Mangsa Pangtungtungna
The first siege lasted eighteen months and the second siege lasted four years. Both sieges find their “more direct” fulfillment in the latter days, and both sieges are directly connected with the prophecy of three hundred and ninety-one years and fifteen days located in Revelation nine verse fifteen.
Pangepungan kahiji lumangsung salila dalapan belas bulan, sarta pangepungan kadua lumangsung salila opat taun. Duanana pangepungan meunangkeun kacumponan anu “leuwih langsung” dina poé-poé panungtungan, sarta duanana pangepungan téh pakait sacara langsung jeung nubuat tilu ratus salapan puluh hiji taun jeung lima belas poé anu kapanggih dina Wahyu salapan ayat lima belas.
The beginning of the five months of Revelation nine, verse ten included a history that marks a thirty-eight-year period that culminates in a four-year siege, that is associated with the number thirty-eight, and identified the rising up of Islam. That four-year siege finds its counterpart in the history that began when the (five months) one hundred and fifty years concluded and the three hundred and ninety-one years and fifteen days began. It began on July 27, 1449, and four years later, Islam brought a siege of fifty-three days against Constantinople that concluded on May 29, 1453.
Sundanese passage unavailable
This passage is not yet available in Sundanese.
When the time prophecy that began on July 27, 1449, concluded on August 11, 1840, the four years of the movement of the first and second angels from 1840 unto 1844 aligned with the four-year siege of 1333 unto 1337, and also the four-year period from 1449 unto 1453. Those three witnesses, which are all directly part of the same prophetic line, represent a symbolic four-year period when the first and second angels’ movement of 1840 unto 1844 is repeated in the history of the movement of the third angel. Those three witnesses typify a four-year siege in the history of the one hundred and forty-four thousand. That four-year period is also illustrated by the sieges of Jerusalem in 66 and 70.
Nalika nubuat ngeunaan waktu anu dimimitian dina 27 Juli 1449 lekasan dina 11 Agustus 1840, mangsa opat taun lumangsungna gerakan malaikat kahiji jeung kadua ti taun 1840 nepi ka 1844 sajajar jeung pangepungan salila opat taun ti taun 1333 nepi ka 1337, kitu deui jeung mangsa opat taun ti taun 1449 nepi ka 1453. Éta tilu saksi, anu sakabéhna sacara langsung mangrupa bagian tina alur nubuat anu sarua, ngalambangkeun hiji mangsa opat taun anu simbolis, nalika gerakan malaikat kahiji jeung kadua ti taun 1840 nepi ka 1844 diulang deui dina sajarah gerakan malaikat katilu. Éta tilu saksi mangrupa pralambang pangepungan salila opat taun dina sajarah saratus opat puluh opat rébu urang. Mangsa opat taun éta ogé digambarkeun ku pangepungan Yérusalém dina taun 66 jeung 70.
The beginning of the four-year siege by Cestius in 66 and then the ending by Titus in 70 produce an alpha symbol and an omega symbol to a period of four years. That same period is also represented by three and a half years, which in turn aligns with the three and a half prophetic years that papal Rome trampled down the sanctuary.
Dimimitianana pangepungan opat taun ku Cestius dina taun 66, sarta tuluy dipungkasna ku Titus dina taun 70, ngahasilkeun lambang alfa jeung lambang omega pikeun mangsa opat taun. Mangsa anu sarua éta ogé digambarkeun ku tilu satengah taun, anu satuluyna saluyu jeung tilu satengah taun nubuat nalika Roma dina kakawasaan paus nincak-nincak tempat suci.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11: 2, 3.
Tapi pakarangan anu aya di luar Bait Allah ulah diukur, sabab eta geus dipasrahkeun ka bangsa-bangsa kapir; sarta kota suci bakal dipapak ku maranehna salila opat puluh dua bulan. Jeung Kami bakal mere kakawasaan ka dua saksi Kami, sarta maranehna bakal ngaramal salila sarébu dua ratus genep puluh poe, maké lawon karung. Wahyu 11:2, 3.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Jeung maranéhna bakal rubuh ku seukeutna pedang, sarta bakal digiring ka pangbuangan ka sakumna bangsa; jeung Yerusalem bakal diinjak-injak ku bangsa-bangsa lain Yahudi, nepi ka mangsa bangsa-bangsa lain Yahudi kaeusi. Lukas 21:24.
It is essential to note that I am employing both “inclusive” and “exclusive” reckoning to the period represented by the alpha symbol of Cestius unto the omega symbol of Titus. This identifies that two applications of time are represented with one history. We have already dealt with this biblical principle when we considered (many articles ago) the time between Jesus’ visit to Caesarea-Philippi (Panium) and His trip to the Mount of Transfiguration. Two biblical authors record six days and one eight days.
Perlu pisan dicatet yén sim kuring ngagunakeun boh cara ngitung “inklusif” boh “éksklusif” pikeun mangsa anu dilambangkeun ku lambang alfa Cestius nepi ka lambang oméga Titus. Ieu nuduhkeun yén dua cara nerapkeun itungan waktu digambarkeun dina hiji sajarah. Urang geus medar prinsip Alkitabiah ieu nalika urang ngabahas (réa artikel katukang) lilana waktu antara nganjangna Yesus ka Caesarea-Philippi (Panium) jeung angkatna Anjeunna ka Gunung Transfigurasi. Dua panulis Alkitab nyatet genep poé, sedengkeun saurang deui nyatet dalapan poé.
And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart. Matthew 17:1.
Sanggeus genep poe, Isa nyandak Petrus, Yakobus, jeung Yohanes dulurna, tuluy mawa maranéhna naék ka hiji gunung anu luhur nyorangan. Mateus 17:1.
And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. Mark 9:2.
Sarta genep poe sanggeusna, Yesus nyandak Petrus, Yakobus, jeung Yohanes, tuluy mingpin maranéhna naék ka hiji gunung anu luhur, misah ku maranéhna wungkul; sarta Anjeunna robah rupa di hareupeun maranéhna. Markus 9:2.
And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray. Luke 9:28.
Jeung kajadian kira-kira dalapan poé sanggeus éta pangandika-pangandika, Mantenna nyandak Petrus, Yohanes, jeung Yakobus, tuluy naék ka gunung pikeun neneda. Lukas 9:28.
The destruction of Jerusalem has a “more direct” application to the latter days, and that destruction is two witnesses represented by Babylon and Rome. The two witnesses align with one another but provide different and essential prophetic characteristics in order to amplify the truth. The siege by Rome (66 to 70) was four years that also represents three and a half years. The three and a half years connects with the trampling down of the sanctuary and host accomplished by both paganism and papalism. The trampling down by papalism was for three and a half symbolic years as typified by a literal three and a half years in the siege by Rome.
Karuksakan Yerusalem miboga larapan anu “leuwih langsung” ka poé-poé panungtungan, sarta karuksakan éta jadi dua saksi anu diwakilan ku Babul jeung Roma. Dua saksi éta silih saluyukeun, tapi méré ciri-ciri nubuat anu béda-béda jeung penting pikeun ngagedékeun bebeneran. Pangepungan ku Roma (66 nepi ka 70) lumangsung salila opat taun anu ogé ngawakilan tilu satengah taun. Tilu satengah taun éta patali jeung diparandegkeunana Bait Suci jeung pasukan, anu dilaksanakeun ku paganisme boh ku kapapaan. Diparandegkeunana ku kapapaan lumangsung salila tilu satengah taun simbolis, sakumaha dipagarkeun ku tilu satengah taun literal dina pangepungan ku Roma.
That four-year siege also connects with the four-year periods associated with the prophetic line that identifies the lifting up of Islam and thereafter the lifting up of the movement of both the first and second and then the third angels. Cestius to Titus intersects with the wheel of papal Rome and also the wheel of Islam. The wheel of Rome and the three and a half years of Cestius and Titus intersect with papal Rome’s three and a half symbolic years, thus identifying the two entities of pagan and papal Rome. The wheel of Islam is connected by the same history as understood as four years, but just as with the wheel of Rome in that history, Islam is associated with a second power subject to the wheel of Islam—that being Adventism. The period of three and a half years represents Rome in both its phases, and the four-year period represents Islam and Adventism. Pagan and papal Rome cannot be separated prophetically and neither can Islam and Adventism.
Pangepungan salila opat taun éta ogé patali jeung période-période opat taun anu pakait jeung garis nubuat anu nandaan diangkatna Islam, sarta sanggeus éta diangkatna gerakan malaikat kahiji jeung malaikat kadua, tuluy malaikat katilu. Mangsa ti Cestius nepi ka Titus patepung jeung roda Roma kapausan sarta ogé roda Islam. Roda Roma jeung mangsa tilu satengah taun Cestius jeung Titus patepung jeung mangsa tilu satengah taun simbolis Roma kapausan, ku kituna ngaidentipikasi dua éntitas, nyaéta Roma pagan jeung Roma kapausan. Roda Islam dipatalikeun ku sajarah anu sarua anu dipikaharti minangka mangsa opat taun, tapi sakumaha halna roda Roma dina sajarah éta, Islam dipatalikeun jeung hiji kakawasaan kadua anu tunduk kana roda Islam—nyaéta Adventisme. Mangsa tilu satengah taun ngalambangkeun Roma dina dua fasena, sarta mangsa opat taun ngalambangkeun Islam jeung Adventisme. Roma pagan jeung Roma kapausan henteu tiasa dipisahkeun dina nubuat, kitu deui Islam jeung Adventisme.
This demands prophetically that when we consider the siege of Babylon, two understandings of time should be seen in the illustration of the eighteen-month siege. Two representations of time in the siege brought by Rome prophetically demand two representations of time in the siege brought by Nebuchadnezzar. Nebuchadnezzar’s siege of eighteen months also can be understood as a symbol of one and a half years. Eighteen months is one and a half years, and one and a half can be expressed as 1.5 years. The siege of Nebuchadnezzar was both eighteen months and one point five (1.5) years.
Sacara nubuat, ieu nungtut yén nalika urang niténan pangepungan Babylon, dua pamahaman ngeunaan waktu kudu katémbong dina gambaran pangepungan salila dalapan belas bulan. Dua gambaran waktu dina pangepungan anu dilaksanakeun ku Rome sacara nubuat nungtut ayana dua gambaran waktu dina pangepungan anu dilaksanakeun ku Nebuchadnezzar. Pangepungan ku Nebuchadnezzar anu lumangsung salila dalapan belas bulan ogé bisa dipikaharti minangka lambang sataun satengah. Dalapan belas bulan téh sarua jeung sataun satengah, sarta sataun satengah bisa dinyatakeun minangka 1.5 taun. Pangepungan ku Nebuchadnezzar téh lilana dalapan belas bulan sakaligus hiji koma lima (1.5) taun.
The eighteen months addresses the power that was to trample down Jerusalem and the 1.5 years addresses Islam. The prophetic wheel of reckoning that identifies eighteen months identifies Babylon and the other prophetic wheel of reckoning identifies Islam. We have not yet set forth an explanation of how we arrive at the application of the 1.5 years in connection with Islam, but it should be noted that the two reckonings of time in the destruction brought by Rome connected with the prophetic wheel of Rome (both pagan and papal), and the other reckoning connected with the prophetic wheel of Islam. These characteristics are found in both the alpha and omega destructions of Jerusalem.
Dalapan belas bulan téh ngarujuk kana kakawasaan anu bakal nincak-nincak Yérusalém, ari 1,5 taun ngarujuk kana Islam. Roda pangitungan nubuat anu nuduhkeun dalapan belas bulan téh nuduhkeun Babul, ari roda pangitungan nubuat anu hiji deui nuduhkeun Islam. Kami tacan medar katerangan ngeunaan kumaha kami nepi kana panerapan mangsa 1,5 taun dina patalina jeung Islam, tapi perlu dicatet yén dua pangitungan waktu dina pangancuran anu dilantarankeun ku Roma patali jeung roda nubuat Roma (boh anu pagan boh anu aya dina kakawasaan paus), sarta pangitungan anu hiji deui patali jeung roda nubuat Islam. Ciri-ciri ieu kapanggih dina pangancuran Yérusalém, boh anu alfa boh anu oméga.
The four-year siege of Jerusalem with Cestius and Titus represents the ending of a prophetic line that began with a thirty-eight-year period that concluded with a four-year siege symbolizing the lifting up of Islam, and the final four-year period in that very same line represents the lifting up of the ensign of the one hundred and forty-four thousand.
Pangepungan Yérusalém salila opat taun ku Cestius jeung Titus ngalambangkeun ahir hiji runtuyan nubuat anu dimimitian ku mangsa tilu puluh dalapan taun anu dipungkas ku pangepungan salila opat taun anu ngalambangkeun diangkatna Islam, sarta mangsa opat taun anu pamungkas dina runtuyan anu éta kénéh ngalambangkeun diangkatna panji saratus opat puluh opat rébu urang.
We will continue these things in the next article.
Urang baris neraskeun hal-hal ieu dina artikel salajengna.