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 éta petikan tina Testimonies, jilid kalima, anu ku urang geus dipaluruh dina sababaraha artikel ieu; urang dibéjaan ngeunaan titingalian bait suci anu dipasihkeun ka Ézékiel, 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 destruction's 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 Kasalapan bulan Av,” nyaéta poé urang Yahudi anu miéling karuksakan boh Bait Allah Kahiji ku urang Babul dina taun 586 SM, boh Bait Allah Kadua ku Titus dina taun 70 M. Duanana karuksakan éta lumangsung dina tanggal kalénder anu sarua—nyaéta tanggal 9 dina bulan Av dina kalénder Ibrani (anu biasana tumiba dina bulan Juli atawa Agustus dina kalénder Grégorian). Nalika Sister White nyaluyukeun karuksakan Yerusalem jeung “waktu anu bakal nguji jiwa-jiwa manusa” dina poé-poé pamungkas, anjeunna keur nunjukkeun dua karuksakan anu duanana ngagambarkeun hukum Minggu anu baris geura 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 chapter eight through eleven.
Ayat genep belas tina Daniel sabelas ngagambarkeun hukum Minggu éta, sarta saluyu jeung ayat opat puluh hiji. Dina Yehezkiel, karuksakan Yerusalem dipaké pikeun ngagambarkeun pamisahan para parawan anu wijaksana jeung anu bodo dina waktu hukum Minggu. Yehezkiel téh saurang tawanan di Babul nalika anjeunna ku mujijat dipindahkeun ka Yerusalem pikeun ningali éta pamisahan anu sarua 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, nya éta pasal dalapan nepi ka sabelas, mangrupa gambaran ngeunaan pamisahan; jeung Sister White, nalika méré katerangan ngeunaan Ezekiel salapan, netelakeun lain waé yén éta téh pemeteraian anu sarua jeung nu aya dina Wahyu pasal tujuh, tapi ogé yén Yerusalem ngalambangkeun garéja Advent Poé Katujuh Laodikea dina poé-poé panungtungan.
“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.
January 15, 588 BC
15 Januari 588 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 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.
Pamajikan Ezekiel jeung Bait Suci duanana diidéntifikasi dina éta petikan minangka “kahayang panon anjeun.” Para sajarawan Alkitab nétélakeun yén pangepungan éta lumangsung dalapan welas bulan, ari pangepungan ku Cestius jeung Titus lumangsung opat taun ti taun 66 nepi ka taun 70. Upama waktu ti pangepungan kahiji ku Cestius nepi ka karuksakan diitung sacara taliti, éta téh tilu satengah taun, tapi lamun nerapkeun “itungan inklusif,” anu pangmindengna dipaké dina Alkitab, éta jadi opat taun. Ku nyaho yén duanana cara ngitung téh sah, urang tiasa ningali boh tilu satengah taun ti Cestius nepi ka Titus boh ogé opat taun.
We have two witnesses of the Sunday law in the two destruction's 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 gaduh dua saksi ngeunaan hukum Minggu dina dua karuksakan Yerusalem, sarta rinci tina duanana sajarah éta kudu diterapkeun kana hukum Minggu nu enggal datang—tempat Laodikea dimuntahkeun kaluar tina sungut Gusti. Mimiti pangepungan ku Nebukadnesar ditandaan ku pupusna pamajikan Yehezkiel. Dina pupusna anjeunna, Yehezkiel diparéntahkeun supaya henteu sacara kabuka ngungun, sabab anjeunna téh tanda tina urang Yahudi anu keur dibawa kana panangkaran.
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 that clearly align with each other, and both sieges contain a “sign” at the beginning of the siege. When Ezekiel explains what was meant by the death of his wife and the lack of mourning on his part, he explained and then recorded:
Aya dua pangepungan anu écés sajajar silih cocog, sarta duanana pangepungan ngandung hiji “tanda” dina awal pangepungan éta. Nalika Ezekiel ngajelaskeun naon hartina pupusna pamajikanana jeung henteu aya tunggara ti pihak anjeunna, 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 of Babylon 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 pangepung anu sipatna nubuat saméméh hukum Minggu anu enggal datang, sarta pupusna pamajikan Ezekiel téh lambang yén garéja Laodikea Masehi Advent Poé Katujuh geus diliwatan sapinuhna; ari Ezekiel mah lambang ti saratus opat puluh opat rébu, sarta lambang tina panji anu diangkat dina awal pangepung. Ezekiel téh panji ti saratus opat puluh opat rébu dina awal pangepung Babel, sarta tanda tina kakaraheutan anu nganyenyeri dina awal téh nya éta “tanda” Roma. Hiji tanda nyarita ngeunaan pangéling internal, sedengkeun anu hiji deui ngeunaan pangéling éksternal. Tangtu baé aya pangéling ka urang Kristen dina taun 66, tapi tanda pangélingna téh Roma. Tanda dina karuksakan Babel téh pamajikan Ezekiel. Roma téh golongan anu narima tanda sato galak, ari Ezekiel mah tanda pikeun jalma-jalma anu narima meterai 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-five days against Constantinople that concluded on 29 May 1453.
Awal tina lima bulan dina Wahyu salapan, ayat sapuluh, ngawengku hiji sajarah anu nandaan hiji mangsa tilu puluh dalapan taun anu ngahontal puncakna dina hiji pengepungan salila opat taun, anu pakait jeung angka tilu puluh dalapan, sarta ngaidentipikasi mucunghulna Islam. Eta pengepungan opat taun manggihan padananana dina sajarah anu dimimitian nalika (lima bulan) saratus lima puluh taun réngsé sarta tilu ratus salapan puluh hiji taun jeung lima belas poé dimimitian. Eta dimimitian dina 27 Juli 1449, sarta opat taun ti harita, Islam ngalaksanakeun hiji pengepungan salila lima puluh lima poé ngalawan Konstantinopel anu réngsé dina 29 Méi 1453.
When the time prophecy that began on July 27, 1449 concluded on August 11, 1844, 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 angel’s 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 ramalan waktu anu dimimitian dina 27 Juli 1449 réngsé dina 11 Agustus 1844, opat taun gerakan malaikat kahiji jeung kadua ti 1840 nepi ka 1844 saluyu jeung pengepungan salila opat taun ti 1333 nepi ka 1337, kitu deui jeung mangsa opat taun ti 1449 nepi ka 1453. Tilu saksi éta, anu sakabéhna mangrupakeun bagian langsung tina garis nubuat anu sarua, ngagambarkeun hiji mangsa simbolis salila opat taun nalika gerakan malaikat kahiji jeung kadua ti 1840 nepi ka 1844 diulang dina sajarah gerakan malaikat katilu. Tilu saksi éta ngagambarkeun hiji pengepungan salila opat taun dina sajarah saratus opat puluh opat rébu. Mangsa opat taun éta ogé digambarkeun ku pengepungan-pangepungan Yerusalem dina taun 66 jeung 70.
The beginning of the four-year siege by Cestius in 66, and then the ending by Titus in 70 produces an alpha symbol and an omega symbol to a period of four years. That same period is also a represented as three and a half years, which in turn aligns with the three and a half prophetic years that papal Rome trampled down the sanctuary.
Mimiti pangepungan salila opat taun ku Cestius dina taun 66, tuluy ahirna ku Titus dina taun 70, ngahasilkeun hiji lambang alfa jeung hiji lambang omega pikeun hiji mangsa opat taun. Mangsa anu sarua éta ogé digambarkeun minangka tilu satengah taun, anu saterusna saluyu jeung tilu satengah taun nubuat nalika Roma papal nincak-injak Bait 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.
Kacida pentingna pikeun dicatet yén sim kuring ngagunakeun boh itungan “inklusif” boh “eksklusif” kana mangsa anu dilambangkeun ku simbol alfa ti Cestius nepi ka simbol oméga ti Titus. Ieu nandakeun yén dua panerapan waktu diwakilan ku hiji sajarah. Urang parantos ngadadarkeun prinsip Alkitabiah ieu nalika urang mertimbangkeun (dina sababaraha artikel ka tukang), mangsa antara kadatangan Yesus ka Caesarea-Philippi (Panium) jeung angkat-Na ka Gunung Transfigurasi. Dua panulis Alkitab nyatet genep poé, sedengkeun hiji 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 intersects 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 nyambung jeung période opat taun anu patali jeung garis nubuat nu ngaidentipikasi diangkatna Islam, sarta sanggeus éta diangkatna gerakan malaikat kahiji, kadua, tuluy katilu. Ti Cestius nepi ka Titus silihpatungtung jeung roda Roma kapapaan sarta ogé roda Islam. Roda Roma jeung tilu satengah taunna Cestius jeung Titus silihpatungtung jeung tilu satengah taun simbolisna Roma kapapaan, ku kituna ngaidentipikasi dua éntitas Roma kapir jeung Roma kapapaan. Roda Islam disambungkeun ku sajarah anu sarua sakumaha dipikaharti minangka opat taun, tapi sarua saperti dina roda Roma dina sajarah éta, Islam dipatalikeun jeung kakawasaan kadua anu aya dina kakandungan roda Islam—nya éta Adventisme. Mangsa tilu satengah taun ngagambarkeun Roma dina duanana faséna, sedengkeun mangsa opat taun ngagambarkeun Islam jeung Adventisme. Roma kapir jeung Roma kapapaan teu bisa dipisahkeun sacara nubuat, kitu deui Islam jeung Adventisme.
This demands prophetically that when we consider the siege of Babylon that 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.
Ieu sacara nubuat nungtut yén nalika urang nimbang pangepungan Babul, kudu katingali dua pamahaman ngeunaan waktu dina gambaran pangepungan salila dalapan welas bulan. Dua gambaran ngeunaan waktu dina pangepungan anu dibawa ku Roma, sacara nubuat nungtut dua gambaran ngeunaan waktu dina pangepungan anu dibawa ku Nebukadnesar. Pangepungan Nebukadnesar salila dalapan welas bulan ogé bisa kaharti minangka lambang sataun satengah. Dalapan welas bulan téh sataun satengah, jeung satengah éta bisa diungkabkeun minangka 1,5 taun. Pangepungan Nebukadnesar téh duanana, nyaéta dalapan welas bulan jeung 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 destruction's of Jerusalem.
Dalapan belas bulan éta nyanghareupan kakawasaan anu baris nginjak-nginjak Yerusalem, ari 1,5 taun nyanghareupan Islam. Roda profétis pangitungan anu ngaidéntifikasi dalapan belas bulan ngaidéntifikasi Babul, jeung roda profétis pangitungan anu séjén ngaidéntifikasi Islam. Urang tacan acan ngébréhkeun katerangan ngeunaan kumaha urang nepi ka nerapkeun 1,5 taun dina patalina jeung Islam, nanging kedah diperhatoskeun yén dua pangitungan waktu dina karuksakan anu dibawa ku Roma téh patalina jeung roda profétis Roma, (boh kafir boh kapausan), jeung pangitungan anu séjén patalina jeung roda profétis Islam. Ciri-ciri ieu kapanggih dina boh karuksakan alfa boh omega ka Yerusalem.
The four-year siege of Jerusalem with Cestius and Titus represent the ending of a prophetic line that began with a thirty-eight-year period that concluded with a four-years 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.
Pengepungan Yérusalém salila opat taun ku Cestius jeung Titus ngagambarkeun ahir hiji runtuyan nubuat anu dimimitian ku hiji mangsa tilu puluh dalapan taun anu dipungkas ku hiji pengepungan opat taun anu ngalambangkeun diangkatna Islam, sarta mangsa opat taun panungtungan dina runtuyan anu sarua éta ngagambarkeun diangkatna panji sarébu opat puluh opat rébu.
We will continue these things in the next article.
Urang baris neraskeun hal-hal ieu dina artikel salajengna.