There are ‘thirteen’ references to dates in the book of Ezekiel; six address Jerusalem, six address Egypt and one Tyre. All the references are set within the context of rebellion, which the number ‘thirteen’ symbolizes. The year after Ezekiel’s wife died from a stroke, marking the beginning of the third siege, Ezekiel was commanded to speak against Egypt, identifying that it would be desolate for forty years.
Aya ‘tilu welas’ rujukan kana tanggal dina kitab Yéheskiel; genep nyanghareupan Yerusalem, genep nyanghareupan Mesir, jeung hiji ka Tirus. Sakabéh rujukan éta ditempatkeun dina kontéks panghianatan, anu dilambangkeun ku angka ‘tilu welas’. Dina taun sanggeus pamajikan Yéheskiel pupus ku kaserang stroke, anu nandaan mimiti pangepungan katilu, Yéheskiel diparéntahkeun supaya nyarita ngalawan Mesir, netelakeun yén éta nagara bakal jadi taringgal salila opat puluh taun.
And I will make the land of Egypt desolate in the midst of the countries that are desolate, and her cities among the cities that are laid waste shall be desolate forty years: and I will scatter the Egyptians among the nations, and will disperse them through the countries. Yet thus saith the Lord God; At the end of forty years will I gather the Egyptians from the people whither they were scattered: And I will bring again the captivity of Egypt, and will cause them to return into the land of Pathros, into the land of their habitation; and they shall be there a base kingdom. Ezekiel 29:12–14.
Jeung Kami baris ngajadikeun tanah Mesir jadi sepi taya nu nyicingan di tengah-tengah nagara-nagara anu geus sepi, sarta kota-kotana di antara kota-kota anu geus diruksak bakal jadi sepi salila opat puluh taun; jeung urang Mesir ku Kami baris disebarkeun ka antara bangsa-bangsa, sarta ku Kami baris dipiceun ka sakuliah nagara-nagara. Sanajan kitu, kieu timbalan PANGERAN Allah: Dina ahir opat puluh taun Kami baris ngumpulkeun deui urang Mesir ti antara bangsa-bangsa tempat maranéhna geus disebarkeun; sarta Kami baris mulangkeun kaayaan tawanan Mesir, jeung ngajadikeun maranéhna balik deui ka tanah Pathros, ka tanah padumukan maranéhna; jeung maranéhna bakal aya di dinya jadi hiji karajaan anu handap. Ezekiel 29:12–14.
The siege began in 587 BC, when Ezekiel was commanded to speak. In verse ‘seventeen’, 571 BC identifies that Egypt will be given to Babylon for services rendered. Bible chronologists suggest 567 BC unto 527 BC as the forty-year period identified in the verses, and from the initial message of judgment proclaimed in 587 BC until verse seventeen’s pronouncement in 571 BC that the Lord had given Egypt into the hand of Nebuchadnezzar, we find a ‘seventeen-year’ period.
Pangepungan dimimitian dina taun 587 SM, nalika Yéheskél diparéntahkeun pikeun nyarita. Dina ayat ‘tujuh welas’, taun 571 SM nuduhkeun yén Mesir bakal dipasrahkeun ka Babul minangka ganjaran pikeun jasa anu geus dibaktikeun. Para ahli kronologi Alkitab ngajukeun taun 567 SM nepi ka taun 527 SM minangka mangsa opat puluh taun anu dituduhkeun dina ayat-ayat éta, sarta ti amanat munggaran ngeunaan panghukuman anu diwawarkeun dina taun 587 SM nepi ka pernyataan dina ayat tujuh welas dina taun 571 SM yén Gusti geus masrahkeun Mesir kana panangan Nebukadnesar, urang manggihan mangsa ‘tujuh welas taun’.
Nebuchadnezzar’s army fought a long, difficult campaign against Tyre (the siege lasted about 13 years, roughly 586–573 BC). The soldiers worked extremely hard (every head was made bald and every shoulder rubbed bare from carrying loads), yet they received no significant wages or spoil from Tyre itself. Because of this unprofitable labor, God determined to give Egypt to Nebuchadnezzar as compensation (“wages”) for the work his army did against Tyre.
Bala tentara Nebukadnesar perang dina hiji kampanye anu panjang tur hese ngalawan Tirus (pangepungan éta lumangsung kira-kira 13 taun, sakitar 586–573 SM). Para prajurit digawé kacida teuasna (unggal sirah jadi botak, sarta unggal taktak ruksak ku ngangkut beban), tapi maranéhna henteu nampi upah anu penting atawa rampasan tina Tirus sorangan. Ku sabab pagawean anu henteu nguntungkeun ieu, Allah nangtukeun pikeun mikeun Mesir ka Nebukadnesar minangka panggantian (“upah”) pikeun pagawean anu dipigawé ku bala tentarana ngalawan Tirus.
And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house. Luke 10:7.
Jeung cicinglah di imah anu sarua, dahar jeung nginum tina naon-naon anu dipasihkeun ku maranéhna; sabab pagawe pantes meunang upahna. Ulah pindah-pindah ti imah ka imah. Lukas 10:7.
Nebuchadnezzar therefore took Tyre first, and after the thirteen-year siege he was given Egypt. Before he took Tyre, he took Jerusalem in 586 BC; then he accomplished a siege of thirteen years against Tyre, and thereafter Egypt. Jerusalem was taken in 586 BC, and the siege of Tyre began in 586 BC and went unto 573 BC. The number thirteen is associated with the United States.
Ku kituna, Nebukadnesar ngarebut Tirus heula, sarta sanggeus pangepungan anu lilana tilu belas taun, anjeunna dipaparin Mesir. Saméméh ngarebut Tirus, anjeunna ngarebut Yerusalem dina taun 586 SM; tuluy anjeunna ngalaksanakeun pangepungan ka Tirus salila tilu belas taun, sarta sanggeus éta ngarebut Mesir. Yerusalem direbut dina taun 586 SM, sarta pangepungan Tirus dimimitian dina taun 586 SM jeung lumangsung nepi ka taun 573 SM. Angka tilu belas dipatalikeun jeung Amérika Sarikat.
Sister White informs us that Jerusalem in the book of Ezekiel represents the Laodicean Seventh-day Adventist church, and Nebuchadnezzar, the king of the north represents the papal power in the latter days. In the historical illustration of chapter twenty-nine, the latter-day robbers of thy people representing papal Rome, conquers three entities in the chapter. First he takes Jerusalem, then Tyre and finally Egypt.
Sadérék White ngawartoskeun ka urang yén Yerusalem dina kitab Yézkiel ngalambangkeun garéja Advent Poé Katujuh Laodikia, sarta Nebukadnésar, raja ti kalér, ngalambangkeun kakawasaan kapapaan dina poé-poé panungtungan. Dina ilustrasi sajarah dina pasal dua puluh salapan, para garong ti bangsamu dina poé-poé panungtungan, anu ngalambangkeun Roma kapapaan, nalukkeun tilu pihak dina éta pasal. Kahiji anjeunna ngarebut Yerusalem, tuluy Tirus, sarta ahirna Mesir.
Judgment begins at the house of God and the horn of Protestantism in the United States is first conquered in advance of the Sunday law. The horn of apostate Protestantism in the United States includes the Laodicean Seventh-day Adventist church that represents the “former” covenant people who are passed by as was ancient Israel in the year 34 and as were the Protestants in 1844. The passing by of those former covenant people of God in 34 and 1844 is represented in the prophetic history of the twenty-three-hundred-year prophecy of Daniel 8:14. Judgment begins with the house of God and the horn of Protestantism is judged in advance of the horn of Republicanism.
Pangadilan dimimitian di bumi Allah, sarta tanduk Protestantisme di Amérika Sarikat ditaklukkeun heula saméméh diberlakukeunana undang-undang poé Minggu. Tanduk Protestantisme anu murtad di Amérika Sarikat ngawengku garéja Advent Poé Katujuh Laodikia anu ngagambarkeun “urut” umat perjangjian anu diliwatkeun, sakumaha Israél jaman baheula dina taun 34 jeung kaum Protestan dina taun 1844. Diliwatkeunana éta urut umat perjangjian Allah dina taun 34 jeung 1844 digambarkeun dina sajarah nubuat tina nubuat dua rébu tilu ratus taun dina Daniel 8:14. Pangadilan dimimitian ti bumi Allah, sarta tanduk Protestantisme dihakiman saméméh tanduk Républikanisme.
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.
Sabab geus waktuna pangadilan dimimitian ti balé Allah; jeung lamun éta mimiti lumangsung ka urang, kumaha bakal tungtungna jalma-jalma anu henteu nurut kana Injil Allah? 1 Petrus 4:17.
The first mention of the judgment of Egypt is located in the first verse of chapter twenty-nine, and the last date mentioned in connection with Egypt by Ezekiel is in verse ‘seventeen’ of the same chapter. The chapter identifies modern Rome first overcoming the horn of Protestantism and then Tyre, which represents the horn of Republicanism that is overcome at the soon-coming Sunday law. When Tyre (the United States) is conquered by Nebuchadnezzar at the Sunday law, Egypt is also given into his hands. At that point the deadly wound of papacy is healed. Not only is the papacy’s deadly wound then healed, but Ezekiel informs us this happens during the period of the latter rain.
Sebutan anu pangheulana ngeunaan pangadilan ka Mesir kapanggih dina ayat kahiji pasal dua puluh salapan, sarta tanggal panungtungan anu disebatkeun ku Yehezkiel patalina jeung Mesir aya dina ayat tujuh welas dina pasal anu sarua. Pasal éta némbongkeun yén Roma modéren mimiti ngéléhkeun tanduk Protestantisme tuluy Tirus, anu ngalambangkeun tanduk Républikanisme anu bakal dikalahkeun dina hukum Minggu anu enggal datang. Nalika Tirus (Amérika Sarikat) ditaklukkeun ku Nebukadnesar dina hukum Minggu, Mesir ogé dipasrahkeun kana leungeunna. Dina waktu éta tatu maot kapausan cageur deui. Henteu ngan tatu maot kapausan harita cageur deui, tapi Yehezkiel ngabéjaan ka urang yén ieu kajadian dina mangsa hujan panungtungan.
In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:21.
Dina poe eta Kami rek ngabalukarkeun tanduk kaom Israil ngarecah kuncup, sarta ka maneh Kami bakal maparin kabuka sungut di tengah-tengah maranéhna; jeung maranéhna bakal nyaho yen Kami teh PANGERAN. Yehezkiel 29:21.
Jacob and Israel
Yakub sareng Israél
Isaiah identifies that Israel buds out, blossoms and fills the whole earth with fruit. It is rain that brings about the three steps of budding, blossoming and fruit bearing, and according to Isaiah, the latter rain arrives when the “rough wind” is stayed. He further identifies that during the period of budding, blossoming and fruit-bearing the sins of Jacob are to be purged, and the Hebrew word translated as “purged” is atoned for.
Yesaya nétélakeun yén Israil bakal ngaluarkeun pucuk, mekar, jeung ngeusi sakuliah bumi ku buah. Hujanlah anu nyababkeun tilu léngkah, nyaéta ngaluarkeun pucuk, mekar, jeung ngahasilkeun buah; sarta nurutkeun Yesaya, hujan ahir téh datang nalika “angin kasar” geus ditahan. Anjeunna salajengna nétélakeun yén salila mangsa ngaluarkeun pucuk, mekar, jeung ngahasilkeun buah, dosa-dosa Yakub kudu dipupus, sarta kecap Ibrani anu ditarjamahkeun jadi “dipupus” hartina didamaikeun ku panebusan.
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.
Dina ukuran anu sajalan, nalika éta mimiti mekar, maneh bakal ngahukum éta; Mantenna nahan angin-Na anu kasar dina poé angin wetan. Ku sabab ieu, ku kituna kajahatan Yakub bakal disucikeun; jeung ieu sakabéh buahna pikeun miceun dosana; nalika manéhna ngajadikeun sakabéh batu-batu altar kawas batu kapur anu diremuk jadi pepes, groves jeung arca-arca moal nangtung deui. Yesaya 27:8, 9.
When the four winds (his rough wind) of strife are restrained, the sealing of the one hundred and forty-four thousand begins, and the wise and wicked of Adventism are ultimately separated, and all of this is accomplished in the “day of the east wind.” The sealing time began with a sprinkling at 9/11 and it ends with a full outpouring at the Sunday law when the earth is then filled with fruit. The sealing time is a progressive purification and purging in agreement with Malachi three. But in the seventeen-year period represented by the beginning and ending dates of Ezekiel twenty-nine, the conquering of the sixth kingdom of Bible prophecy occurs as represented by Jerusalem, a symbol of the horn of Protestantism—the church—and Tyre, a symbol of the horn of Republicanism—the state. Just after the end of the thirteen-year siege of Tyre, the conquering of the seventh kingdom of ten kings represented by Egypt takes place. The three conquerings of Jerusalem, Tyre and Egypt occur when “the horn of the house of Israel” buds forth and is given an opening of the mouth.
Nalika opat angin (angin-Na anu tarik) anu mawa pacéngkadan ditahan, panyegelan ka saratus opat puluh opat rébu urang dimimitian, sarta jalma-jalma anu wijaksana jeung anu jahat di kalangan Adventisme ahirna dipisahkeun, sarta sakabéh ieu kalaksanakeun dina “poé angin wétan.” Mangsa panyegelan dimimitian ku cipratan dina 9/11 sarta dipungkas ku curahan anu pinuh dina mangsa hukum poé Minggu, nalika bumi tuluy pinuh ku buah. Mangsa panyegelan téh mangrupa pamurnian jeung panyucian anu lumangsung tahap demi tahap saluyu jeung Malaki tilu. Tapi dina mangsa tujuh belas taun anu digambarkeun ku titimangsa mimiti jeung titimangsa ahir dina Yeheskel dua puluh salapan, lumangsung panalukan kana karajaan kagenep dina nubuat Alkitab, anu dilambangkeun ku Yérusalém, lambang tanduk Protestantisme—garéja—jeung Tirus, lambang tanduk Républikanisme—nagara. Geuwat sanggeus réngséna pangepungan Tirus anu lumangsung salila tilu belas taun, lumangsung panalukan kana karajaan katujuh anu diwangun ku sapuluh raja, anu dilambangkeun ku Mesir. Tilu panalukan kana Yérusalém, Tirus, jeung Mesir téh lumangsung nalika “tanduk kulawarga Israél” nyirung sarta dipaparin lolongkrang pikeun muka sungut.
The dumbness of both the priest Ezekiel and the priest Zacharias ends at the Sunday law, when the United States and Balaam’s ass both speak. The Lord gives the house of Israel the “opening of the mouth” at the Sunday law. Jacob’s sins have then been purged and his name is changed to the house of Israel. The message they proclaim is represented by the third witness of prophetic dumbness represented by Daniel, who is then given the message of Daniel chapter eleven, which is also the vision of Habakkuk that then ‘speaks and does not lie.’ Ezekiel, Zacharias and Daniel align with the proclamation of the loud cry of the third angel, as does Jeremiah in chapter fifteen where he is promised to be God’s mouth if he would rebound from the first disappointment.
Kaayaan bisu boh imam Yéhéskél boh imam Jakaria lekasan dina mangsa undang-undang poé Minggu, nalika Amérika Sarikat jeung kalde Bileam duanana nyarita. Gusti maparin “kabukana sungut” ka kulawarga Israél dina mangsa undang-undang poé Minggu. Harita, Yakub geus diberesihan tina dosa-dosana sarta ngaranna diganti jadi kulawarga Israél. Amanat anu diwawarkeun ku maranéhna dilambangkeun ku saksi katilu ngeunaan kaayaan bisu anu sipatna nubuat, anu diwakilan ku Daniél, anu tuluy dipaparin amanat dina Daniél pasal sabelas, anu ogé mangrupa titingalian Habakuk anu tuluy ‘nyarita sarta henteu bohong.’ Yéhéskél, Jakaria, jeung Daniél sajajar jeung pangwawaran panyeluk bedas malaikat katilu, kitu ogé Yérémia dina pasal lima belas, nalika anjeunna dipaparin jangji yén anjeunna bakal jadi sungut Allah lamun anjeunna bangkit deui tina kakuciwaan anu kahiji.
Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:18, 19.
Naha sababna nyeri abdi langgeng, jeung tatu abdi teu tiasa diubaran, anu nampik dipulihkeun? Naha Gusti rek janten ka abdi saperti tukang bohong, jeung saperti cai anu ngaleungit? Ku sabab eta kieu timbalan PANGERAN, Lamun maneh balik, mangka Kami bakal mawa maneh balik deui, sarta maneh bakal nangtung di payuneun Kami; sarta lamun maneh misahkeun anu mulya tina anu hina, maneh bakal jadi saperti sungut Kami: maranehna kudu balik ka maneh; tapi maneh ulah balik ka maranehna. Yermia 15:18, 19.
Jesus illustrates the end with the beginning and at 9/11 the sprinkling brought forth buds and the plant of Jacob began to grow, and ultimately when the iniquity of Jacob is purged, the house of Israel will speak. The budding out at 9/11 that was accomplished by the rain is typifying a budding out at the end of the sealing time, when the “horn” of the house of Israel buds out, right where the horns of apostate Protestantism and Republicanism are overcome by Nebuchadnezzar.
Yesus ngagambarkeun ahir ku awal, sarta dina 9/11 panyiraman éta ngaluarkeun kuncup-kuncup jeung tangkal Yakub mimiti tumuwuh; sarta tungtungna, nalika kajahatan Yakub dipupus, kulawarga Israél bakal nyarita. Mekarna kuncup dina 9/11 anu kahontal ku hujan éta ngalambangkeun mekarkeun kuncup dina ahir mangsa panyegelan, nalika “tanduk” kulawarga Israél mekar, pas di tempat tanduk Protestantisme murtad jeung Republikanisme dikalahlakeun ku Nebukadnésar.
At that point the false horn of Protestantism is contrasted with the true horn of Protestantism as typified by Aaron’s rod that budded in distinction to the other rods of the tribes of Israel. The two dates in chapter twenty-nine of Ezekiel identify the history of the lifting up of the ensign of the one hundred and forty-four thousand at the soon-coming Sunday law.
Dina waktu éta, tanduk palsu Protestantisme dikontraskeun jeung tanduk sajati Protestantisme, sakumaha dilambangkeun ku iteuk Harun anu sirungan, béda jeung iteuk-iteuk séjén milik kaom-kaom Israél. Dua tanggal dina pasal dua puluh salapan kitab Yeheskel nuduhkeun sajarah diangkatna panji saratus opat puluh opat rébu dina mangsa hukum poé Minggu anu moal lila deui bakal datang.
The process of the budding, blooming and filling the earth with fruit began at the sprinkling of the latter rain on 9/11, just as the Pentecostal season began with Christ breathing a few drops upon His disciples that led to Pentecost when the full outpouring took place. The budding of 9/11 at the beginning of the purging of Jacob (the supplanter), which is the sealing time, typified the budding of the house of Israel (the overcomer) at the Sunday law. The budding at the end is marking a distinction between the former covenant people and the one hundred and forty-four thousand, just as the outpouring of fire on Mount Carmel made a distinction between the prophet Elijah and the prophets of Baal. The distinction is represented by a class who are prophetically ashamed for a counterfeit peace and safety message, and the other class are prophetically joyful, and they will never be ashamed.
Prosés mucunghulna sirung, mekarna kembang, sarta pinuhna bumi ku buah dimimitian nalika hujan ahir dicipratkeun dina 9/11, sakumaha mangsa Pentakosta dimimitian ku Kristus anu niupkeun sababaraha tetes ka murid-murid-Na, nu tuluy ngarah ka Pentakosta nalika pangucuran lumangsung sapinuhna. Mucunghulna sirung dina 9/11 dina awal panyucian Yakub (anu ngarebut kalungguhan batur), anu mangrupa mangsa pameteraian, ngalambangkeun mucunghulna sirung kaom Israél (anu unggul) dina mangsa undang-undang poé Minggu. Mucunghulna sirung dina ahir nandakeun bédana antara umat perjangjian nu baheula jeung saratus opat puluh opat rébu, sakumaha pangucuran seuneu di Gunung Karmél némbongkeun bédana antara nabi Élia jeung nabi-nabi Baal. Bédana éta digambarkeun ku hiji golongan anu dina nubuat meunang kaéra lantaran hiji warta palsu ngeunaan katengtreman jeung kaamanan, ari golongan séjén dina nubuat suka bungah, sarta maranéhna moal kungsi meunang kaéra.
The Six Dates of Egypt
Genep Titimangsa Mesir
Ezekiel identifies four other dates associated with Egypt, and two of those dates mark the eleventh year, and the other two dates mark the twelfth year of the captivity.
Yehezkiel nyebutkeun opat tanggal séjén anu patali jeung Mesir, sarta dua tina éta tanggal nuduhkeun taun kasabelas, sedengkeun dua tanggal séjénna nuduhkeun taun kadua belas dina mangsa pangbuangan.
The Siege of the Eleventh Year
Pengepungan Taun Kasabelas
And it came to pass in the eleventh year, in the first month, in the seventh day of the month, that the word of the Lord came unto me, saying, Son of man, I have broken the arm of Pharaoh king of Egypt; and, lo, it shall not be bound up to be healed, to put a roller to bind it, to make it strong to hold the sword. Ezekiel 30:20, 21.
Dina taun kasabelas, dina bulan kahiji, dina poe katujuh bulan eta, firman PANGERAN sumping ka kuring, saur-Na: “Eh anak manusa, Kami geus megatkeun panangan Firaun, raja Mesir; jeung tempo, eta moal dibebet nepi ka cageur, moal dipasang gulungan pikeun ngabeungkeutna, sangkan jadi kuat pikeun nyekel pedang.” Yehezkiel 30:20, 21.
And it came to pass in the eleventh year, in the third month, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, speak unto Pharaoh king of Egypt, and to his multitude; Whom art thou like in thy greatness? Ezekiel 31:1, 2.
Jeung kajadian dina taun ka-sebelas, dina bulan katilu, dina poe kahiji bulan éta, yén pangandika PANGERAN sumping ka kaula, saur-Na, “Anaking manusa, caritakeun ka Firaun raja Mesir, jeung ka rahayatna anu rea; saha anu sarua jeung maneh dina kaluhungan maneh?” Yehezkiel 31:1, 2.
In the eleventh year of the captivity, Egypt and Pharaoh’s arms are broken, and Babylon’s arms are strengthened in chapter thirty. In the eleventh year in chapter thirty-one, the fall of Egypt and its impact upon the world are identified.
Dina taun kasabelas pangbuangan, dina pasal tilu puluh, leungeun Mesir jeung Firaun dipiteskeun, sarta leungeun Babul dikuatkeun. Dina taun kasabelas, dina pasal tilu puluh hiji, runtuhna Mesir jeung pangaruhna ka dunya ditétélakeun.
The Twelfth Year & Jerusalem’s Fall
Taun Ka-Dua Belas jeung Rubuhna Yerusalem
The two dates in the twelfth year are located in Ezekiel thirty-two.
Dua tanggal dina taun ka dua belas aya dina Yehezkiel tilu puluh dua.
And it came to pass in the twelfth year, in the twelfth month, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, take up a lamentation for Pharaoh king of Egypt, and say unto him, Thou art like a young lion of the nations, and thou art as a whale in the seas: and thou camest forth with thy rivers, and troubledst the waters with thy feet, and fouledst their rivers. Thus saith the Lord God; I will therefore spread out my net over thee with a company of many people; and they shall bring thee up in my net. Ezekiel 32:1–3.
Jeung kajadian dina taun ka dua welas, dina bulan ka dua welas, dina poe kahiji bulan éta, yen firman PANGERAN sumping ka kuring, saur-Na, “Anaking manusa, angkatkeun hiji pangbeubeuratan pikeun Firaun raja Mesir, sarta bejakeun ka manehna, ‘Maneh teh sarua jeung singa ngora di antara bangsa-bangsa, jeung maneh teh ibarat lauk raksasa di sagara-gara: maneh medal ngaliwatan walungan-walungan maneh, ngarusuhkeun cai ku suku-suku maneh, sarta ngagedurkeun walungan-walunganana.’ Kieu timbalan Gusti ALLAH: ‘Ku sabab kitu Kami baris ngalegaan jaring Kami ka luhur maneh jeung sakumpulan jalma rea; sarta maranehna bakal ngangkat maneh ku jaring Kami.’ Yehezkiel 32:1–3.
It came to pass also in the twelfth year, in the fifteenth day of the month, that the word of the Lord came unto me, saying, Son of man, wail for the multitude of Egypt, and cast them down, even her, and the daughters of the famous nations, unto the nether parts of the earth, with them that go down into the pit. Ezekiel 32:17, 18.
Jeung kajadian deui dina taun ka dua belas, dina poé ka lima belas bulan éta, yén pangandika PANGERAN sumping ka kuring, pokna, “Anaking manusa, ngarandeglah pikeun balaréa Mesir, sarta labuhkeun maranéhna, nyaéta dirina jeung putri-putri bangsa-bangsa anu kawentar, ka bagian-bagian panghandapna bumi, babarengan jeung jalma-jalma anu turun ka liang kubur.” Yehezkiel 32:17, 18.
Pharaoh and His Multitude
Fir’aun jeung baladna nu loba
In chapter thirty-one’s pronouncement upon Egypt, the final verses state:
Dina panyaritanaan kana Mesir dina pasal tilu puluh hiji, ayat-ayat panungtung nyebutkeun:
I made the nations to shake at the sound of his fall, when I cast him down to hell with them that descend into the pit: and all the trees of Eden, the choice and best of Lebanon, all that drink water, shall be comforted in the nether parts of the earth. They also went down into hell with him unto them that be slain with the sword; and they that were his arm, that dwelt under his shadow in the midst of the heathen. To whom art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth: thou shalt lie in the midst of the uncircumcised with them that be slain by the sword. This is Pharaoh and all his multitude, saith the Lord God. Ezekiel 31:16–18.
Kami nyababkeun bangsa-bangsa ngageter ku sora rubuhna anjeunna, nalika Kami ngalungsurkeun anjeunna ka naraka babarengan jeung maranéhna anu turun ka liang; jeung sakabéh tatangkalan Eden, nu pangpilihna jeung nu panghadéna ti Libanon, sakabéh anu nginum cai, bakal meunang panglipur di bagian-bagian panghandapna bumi. Maranéhna ogé turun ka naraka babarengan jeung anjeunna, ka maranéhna anu dipaéhan ku pedang; jeung maranéhna anu jadi pananganna, anu cicing handapeun kalangkangna di tengah bangsa-bangsa kapir. Ka saha ari maneh jadi sarupa kitu dina kamulyaan jeung dina kagedéan di antara tatangkalan Eden? tapi maneh bakal diturunkeun babarengan jeung tatangkalan Eden ka bagian-bagian panghandapna bumi; maneh bakal ngagolér di tengah jalma-jalma anu teu disunatan, babarengan jeung maranéhna anu dipaéhan ku pedang. Ieu téh Pir’aun jeung sakabéh balaréana, saur Gusti Allah. Yehezkiel 31:16–18.
In chapter thirty-two’s pronouncement upon Egypt, the final verses repeat and enlarge upon chapter thirty-one and include a parallel ending statement.
Dina nubuat ngeunaan Mesir dina pasal tilu puluh dua, ayat-ayat pamungkasna ngulang sarta ngajembaran eusi pasal tilu puluh hiji, tur ngawengku hiji pernyataan panutup anu sajajar.
For I have caused my terror in the land of the living: and he shall be laid in the midst of the uncircumcised with them that are slain with the sword, even Pharaoh and all his multitude, saith the Lord God. Ezekiel 32:32.
Sabab Kami geus nimbulkeun kasieunan Kami di tanah jalma-jalma nu hirup; sarta anjeunna bakal diteundeun di tengah-tengah jalma-jalma nu teu disunat babarengan jeung maranéhna nu dipaéhan ku pedang, nyaéta Firaun jeung sakabéh réa baladna, saur Gusti ALLAH. Yehezkiel 32:32.
The Seventeen years of Chapter Twenty-nine
Tujuh Belas Taun dina Bab Dua Puluh Salapan
The dates located in the seventeen-year period represented in chapter twenty-nine identify Nebuchadnezzar conquering Egypt, and a forty-year period of desolation of Egypt. Forty represents a wilderness, typifying the thousand years that the earth is desolate.
Tanggal-tanggal anu aya dina jangka waktu tujuh belas taun anu digambarkeun dina pasal dua puluh salapan nandakeun Nebukadnesar nalukkeun Mesir, jeung hiji mangsa opat puluh taun karuksakan tanah Mesir. Opat puluh ngalambangkeun padang gurun, anu minangka perlambang sarébu taun nalika bumi jadi sepi jeung taya pangeusina.
I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down at the presence of the Lord, and by his fierce anger. For thus hath the Lord said, The whole land shall be desolate; yet will I not make a full end. Jeremiah 4:23–27.
Kuring nenjo ka bumi, jeung, lah, éta teu mangrupa jeung kosong; kitu deui ka langit, sarta dinya euweuh cahaya. Kuring nenjo ka gunung-gunung, jeung, lah, éta ngageter, sarta sakabéh pasir oyag lalaunan. Kuring nenjo, jeung, lah, euweuh jelema, sarta sakabéh manuk-manuk di langit geus kabur. Kuring nenjo, jeung, lah, tanah anu subur geus jadi gurun keusik, sarta sakabéh kota-kotana geus diruntuhkeun ku ayana PANGERAN, jeung ku murka-Na anu hebat. Sabab kieu dawuhan PANGERAN, Sakuliah tanah bakal jadi tumpur; tapi Kami moal ngancurkeunana nepi ka tuntas. Yermia 4:23–27.
At the end of Ezekiel twenty-nine’s forty years of the desolation of Egypt, the final resurrection of the wicked and their ultimate destruction are set forth.
Dina ahir mangsa opat puluh taun Mesir jadi suwung, sakumaha anu disebutkeun dina Yeheskel pasal dua puluh salapan, digambarkeun kabangkitan pamungkas jalma-jalma jahat sarta kabinasaan ahir maranéhna.
Fear, and the pit, and the snare, are upon thee, O inhabitant of the earth. And it shall come to pass, that he who fleeth from the noise of the fear shall fall into the pit; and he that cometh up out of the midst of the pit shall be taken in the snare: for the windows from on high are open, and the foundations of the earth do shake. The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly. The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it; and it shall fall, and not rise again. And it shall come to pass in that day, that the Lord shall punish the host of the high ones that are on high, and the kings of the earth upon the earth. And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited. Isaiah 24:17–22.
Sieun, jeung liang, jeung perangkap, aya ka anjeun, he nu nyicingan bumi. Jeung bakal kajadian, yén sing saha anu ngungsi tina sora kasieun bakal ragrag kana liang; jeung anu naék kaluar ti tengah liang bakal katewak dina perangkap; sabab jandéla-jandéla ti luhur kabuka, jeung pondasi-pondasi bumi ngageter. Bumi téh remuk pisan, bumi téh tumpur sakabéhna, bumi téh oyag kacida. Bumi bakal ngalayang ka ditu ka dieu kawas jelema mabok, sarta bakal dipindahkeun kawas saung; jeung palanggaranana bakal beurat nindih éta; sarta éta bakal ragrag, jeung moal hudang deui. Jeung bakal kajadian dina poé éta, yén PANGERAN bakal ngahukum balad anu luhur di nu luhur, jeung raja-raja bumi di bumi. Jeung maranéhna bakal dikumpulkeun babarengan, sakumaha tahanan dikumpulkeun dina liang, sarta bakal dikonci dina panjara, jeung sanggeus loba poé maranéhna bakal didatangan. Yesaya 24:17–22.
The message of Ezekiel that is brought together by the six dates associated with Egypt is identifying the earthly dragon power’s ultimate destruction, which begins at the soon-coming Sunday law and continues on through to the final destruction of the wicked Egyptians at the end of the millennium.
Amanat Yeheskel anu dihijikeun ku genep tanggal anu patali jeung Mesir téh nuduhkeun pamusnahan pamungkas kakawasaan naga di bumi, anu dimimitian ti undang-undang poé Minggu anu moal lila deui baris dilarapkeun sarta terus lumangsung nepi ka pamusnahan ahir urang Mesir anu jahat dina ahir milénium.
In the prophetic testimony the beast and the false prophet reach their end at the lake of fire, which represents the Second Coming of Christ, but the dragon power’s lake of fire destruction is at the end of the millennium.
Dina kasaksian nubuat, sato galak jeung nabi palsu ngahontal ahirna di talaga seuneu, anu ngalambangkeun Kadatangan Kristus anu Kadua, ari karuksakan ku talaga seuneu pikeun kakawasaan naga téh lumangsung dina ahir milénium.
And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh. Revelation 19:20, 21.
Jeung éta sato galak katangkep, sarta jeung manéhna nabi palsu anu ngalakukeun mujijat-mujijat di hareupeunana, anu ku eta anjeunna nipu jalma-jalma anu geus narima tanda sato galak éta, jeung jalma-jalma anu nyembah gambarna. Maranéhna duaan dialungkeun hirup-hirup kana talaga seuneu anu hurung ku walirang. Ari sesana dipaéhan ku pedang ti Anjeunna anu linggih dina kuda éta, anu pedangna kaluar tina sungut-Na; sarta sakabéh manuk dipinuhan ku daging maranéhna. Wahyu 19:20, 21.
The beast and false prophet end prophetically at the second return of Christ, but the dragon meets his fate one thousand years later at the third return of Christ.
Maha sato jeung nabi palsu sacara profétis dipungkas dina datangna Kristus anu kadua, tapi naga nyorang takdirna sarébu taun saterusna dina datangna Kristus anu katilu.
And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. Revelation 20:1–3.
Jeung kuring ningali hiji malaikat turun ti sawarga, nyekel konci liang jurang anu taya dasarna sarta hiji ranté gedé dina leungeunna. Anjeunna nyekel naga éta, si oray kolot, anu nyaéta Iblis jeung Satan, tuluy ngabeungkeut anjeunna salila sarébu taun, sarta ngalungkeun anjeunna kana liang jurang anu taya dasarna, tuluy nutup anjeunna di dinya jeung méré cap kana anjeunna, supaya anjeunna ulah deui nyasabkeun bangsa-bangsa, nepi ka genepna sarébu taun éta kacumponan; sarta sanggeus éta anjeunna kudu dileupaskeun sakeudeung. Wahyu 20:1–3.
The Eleventh and Twelfth Years
Taun Kasabelas jeung Kaduabelas
The ‘seventeen’-year period set forth in Ezekiel twenty-nine’s two dates began in the tenth year of the captivity and ended in the twenty-seventh year. The messages of chapters thirty and thirty-one were set forth in the eleventh year, and the two dates set forth in chapter thirty-two were given in the twelfth year of the captivity. The seventeen-year period that began in the tenth year, roughly at the beginning of the siege of Jerusalem, was followed by the two Egyptian messages of the eleventh year set forth in chapters thirty and thirty-one. Together the two messages of the eleventh year represent a message just prior to the Sunday law. The other two Egyptian messages of the twelfth year occurred at or shortly after the destruction of Jerusalem in 586 BC.
Mangsa ‘tujuh belas’ taun anu dituduhkeun ku dua titimangsa dina Yeheskiel bab dua puluh salapan dimimitian dina taun kasapuluh mangsa pangbuangan sarta lekasan dina taun kadua puluh tujuh. Amanat-amanat dina bab tilu puluh jeung tilu puluh hiji ditepikeun dina taun kasabelas, sarta dua titimangsa anu kacatet dina bab tilu puluh dua dipasihkeun dina taun kadua belas mangsa pangbuangan. Mangsa tujuh belas taun anu dimimitian dina taun kasapuluh, kira-kira dina mimiti pangepungan Yerusalem, dituturkeun ku dua amanat ngeunaan Mesir dina taun kasabelas anu ditepikeun dina bab tilu puluh jeung tilu puluh hiji. Duanana amanat dina taun kasabelas éta babarengan ngalambangkeun hiji amanat pas saméméh undang-undang poé Minggu. Dua amanat séjén ngeunaan Mesir dina taun kadua belas lumangsung dina waktu atawa teu lila sanggeus karuksakan Yerusalem dina taun 586 SM.
The message of Christ’s coming is proclaimed as part of the Midnight Cry message that changes to the loud cry message at the Sunday law. Two messages of Egypt are proclaimed before the Sunday law and two messages of Egypt are proclaimed at or just after the Sunday law. The doubling of the messages that are given in the same year, during the siege that culminates at the destruction of Jerusalem and the other two messages at the Sunday law, typifies the second angel’s message, where there is always a doubling.
Warta ngeunaan sumpingna Kristus diwartakeun minangka bagian tina warta Panggero Tengah Peuting anu robah jadi warta panggero tarik nalika undang-undang poé Minggu diberlakukeun. Dua warta Mesir diwartakeun saméméh undang-undang poé Minggu diberlakukeun, sarta dua warta Mesir diwartakeun nalika atawa teu lila sanggeus undang-undang poé Minggu diberlakukeun. Pangrangkepan warta-warta anu ditepikeun dina taun anu sarua, salila pangepungan anu ngahontal puncakna nalika Yérusalém diruksak, sarta pangrangkepan dua warta séjénna dina waktu undang-undang poé Minggu diberlakukeun, ngalambangkeun warta malaikat kadua, anu salawasna ngandung pangrangkepan.
A second message is always followed by the third message.
Pesen kadua salawasna dituturkeun ku pesen katilu.
“By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.
“Ku kalam jeung sora urang kudu ngaguar éta proklamasi, némbongkeun runtuyanana sarta nerapkeun nubuat-nubuat anu mawa urang kana amanat malaikat katilu. Moal aya anu katilu lamun henteu aya anu kahiji jeung kadua. Amanat-amanat ieu kudu urang pasihkeun ka dunya ngaliwatan publikasi jeung pidato-pidato, bari némbongkeun dina runtuyan sajarah kenabian hal-hal anu geus kajadian jeung hal-hal anu bakal kajadian.” Selected Messages, buku 2, 104, 105.
At the third message the door of probation is closed. Probation closes for the United States at the Sunday law and probation closes for the world when Michael stands up. Both closed doors represent a third message that is always preceded by the second message that is always a twofold message.
Dina warta katilu, panto mangsa pangasihan ditutup. Mangsa pangasihan pikeun Amérika Sarikat ditutup nalika undang-undang poé Minggu ditetepkeun, sarta mangsa pangasihan pikeun dunya ditutup nalika Mikael ngadeg. Kadua panto anu ditutup éta ngalambangkeun warta katilu anu salawasna dipiheulaan ku warta kadua anu salawasna mangrupa warta anu sipatna rangkep dua.
The empowerment of the second angel is accomplished when it is joined by the message of the Midnight Cry. The two messages pronounced upon mankind, as represented by Ezekiel’s pronouncements upon Egypt in chapters thirty and thirty-one, identify when the message of the Midnight Cry joins the second angel, and the two messages of chapter thirty-two are identifying the empowerment of the third angel in the loud cry.
Pangaparinan kakawasaan ka malaikat kadua kalaksanakeun nalika warta Panyeluk Tengah Peuting ngagabung jeung éta malaikat. Dua warta anu diwawarkeun ka umat manusa, sakumaha digambarkeun ku wawaran-wawaran Yeheskel ka Mesir dina pasal tilu puluh jeung tilu puluh hiji, nuduhkeun iraha warta Panyeluk Tengah Peuting ngagabung jeung malaikat kadua, sarta dua warta dina pasal tilu puluh dua nuduhkeun pangaparinan kakawasaan ka malaikat katilu dina panyeluk anu tarik.
Ezekiel’s wheels of the complex interplay of human events identify the last warning for mankind, which is the third angel’s warning, and the third angel is made up of the first and second angels’ warnings. The Midnight Cry before the Sunday law and the loud cry after the Sunday law are represented by Ezekiel’s four dates that fall within the ‘seventeen’ years of chapter twenty-nine’s alpha and omega dates that align with the hidden history of Daniel eleven verse forty, as represented in verses eleven through sixteen of the same chapter.
Roda-roda Yéhéskél anu ngagambarkeun silih pangaruhan anu ruwet di antara kajadian-kajadian dina kahirupan manusa nuduhkeun pépéling pamungkas pikeun umat manusa, nyaéta pépéling malaikat katilu, sarta malaikat katilu téh diwangun ku pépéling malaikat kahiji jeung pépéling malaikat kadua. Gorowok Tengah Peuting saméméh undang-undang poé Minggu jeung gorowok tarik sanggeus undang-undang poé Minggu digambarkeun ku opat tanggal Yéhéskél anu aya dina jangka waktu ‘tujuh welas’ taun antara tanggal alfa jeung oméga dina pasal dua puluh salapan anu sajajar jeung sajarah anu nyamuni dina Daniel pasal sabelas ayat opat puluh, sakumaha digambarkeun dina ayat sabelas nepi ka genep welas dina pasal anu sarua.
In Daniel chapter ten, Daniel, as with Ezekiel, is made dumb. Daniel’s dumbness is brought about in the middle of three touches; the first and third touches came from the angel Gabriel and the middle touch was the touch of Christ. Daniel, as with Peter between Caesarea-Philippi and the cross, is in the middle. In the middle Peter saw the glorified Christ, as did Daniel in chapter ten. The middle of the three angels is the second message, which is a combination of two messages.
Dina Daniel pasal sapuluh, Daniel, saperti halna jeung Yehezkiel, dijadikeun bisu. Kabisuanna Daniel kajadian di tengah-tengah tilu panarajang; panarajang kahiji jeung katilu asalna ti malaikat Jibril, ari panarajang anu di tengah téh panarajang Kristus. Daniel, saperti Petrus antara Kaisarea Filipi jeung salib, aya di tengah. Di tengah éta Petrus ningali Kristus anu geus dimulyakeun, sakumaha ogé Daniel dina pasal sapuluh. Anu di tengah tina tilu malaikat téh nyaéta pesen anu kadua, anu mangrupa gabungan tina dua pesen.
5th Day of the 4th Month & 1844
Poé ka-5 dina Bulan ka-4 & 1844
In Ezekiel chapter one, verses one and two, Ezekiel is at the fifth day of the fourth month, which aligns with the middle of the seventh month movement in 1844. Ezekiel is midway between April 19 and October 22, 1844, just as was Samuel Snow, the messenger of the Midnight Cry in 1844, when he presented his first clear view of the message in Boston, 93 days after April 19 and 93 days before the door closed on October 22, 1844. Samuel Snow was in Boston on July 21, 1844, midway in the seventh month movement, unaware that he was prophetically standing with Peter at the Mount of Transfiguration, Ezekiel in the thirtieth year of the seventeenth Jubilee cycle and Daniel’s second touch during the looking glass vision of chapter ten.
Dina Ezekiel bab hiji, ayat hiji jeung dua, Ezekiel aya dina poé kalima bulan kaopat, anu sajajar jeung pertengahan gerakan bulan katujuh dina taun 1844. Ezekiel aya di tengah-tengah antara 19 April jeung 22 Oktober 1844, sakumaha Samuel Snow, utusan Gorowok Tengah Peuting dina taun 1844, nalika anjeunna mimiti nepikeun pamahamanana anu écés ngeunaan éta talatah di Boston, 93 poé sanggeus 19 April jeung 93 poé saméméh panto ditutup dina 22 Oktober 1844. Samuel Snow aya di Boston dina 21 Juli 1844, di tengah-tengah gerakan bulan katujuh, tanpa nyadar yén sacara nubuat anjeunna keur nangtung bareng jeung Peter di Gunung Transfigurasi, jeung Ezekiel dina taun katilu puluh tina daur Yobel katujuh welas, sarta jeung Daniel nalika nampa toélan kadua dina titingalian eunteung dina bab sapuluh.
Tyre
Tirus
Before we return to the dating of Ezekiel’s six references of Jerusalem, we should first identify the one date that was proclaimed against Tyre.
Saméméh urang mulang deui kana pananggalan genep rujukan Yézkiel ngeunaan Yérusalém, urang kudu heula nangtukeun hiji tanggal anu diproklamasikeun ngalawan Tirus.
And it came to pass in the eleventh year, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, because that Tyrus hath said against Jerusalem, Aha, she is broken that was the gates of the people: she is turned unto me: I shall be replenished, now she is laid waste: Therefore thus saith the Lord God; Behold, I am against thee, O Tyrus, and will cause many nations to come up against thee, as the sea causeth his waves to come up. And they shall destroy the walls of Tyrus, and break down her towers: I will also scrape her dust from her, and make her like the top of a rock. It shall be a place for the spreading of nets in the midst of the sea: for I have spoken it, saith the Lord God: and it shall become a spoil to the nations. And her daughters which are in the field shall be slain by the sword; and they shall know that I am the Lord. For thus saith the Lord God; Behold, I will bring upon Tyrus Nebuchadrezzar king of Babylon, a king of kings, from the north, with horses, and with chariots, and with horsemen, and companies, and much people.
Sarta kajadian dina taun kasabelas, dina poe kahiji bulan eta, yen pangandika PANGERAN sumping ka kami, dawuh kieu, “Eh anak manusa, ku sabab Tirus geus ngucapkeun ka Yerusalem, ‘Aha, manehna geus pegat, nya eta anu jadi gapura bangsa-bangsa; ayeuna manehna dibalikkeun ka kami; kami bakal pinuh deui, ku sabab manehna geus dijieun tumpur,’ ku kituna kieu dawuh Gusti ALLAH: ‘Maneh, Tirus, tingali, Kami ngalawan ka maneh; sarta Kami baris ngagerakkeun loba bangsa narajang ka maneh, saperti laut ngagedurkeun ombak-ombakna naek. Maranehna baris ngancurkeun tembok-tembok Tirus, sarta ngarempag munara-munara na; malah lebu taneuhna ge baris Ku Kami dikikis nepi beres, sarta dijadikeun siga puncak batu. Eta bakal jadi tempat pikeun ngamparkeun jala di tengah laut; sabab Kami geus ngadawuhkeunana, saur Gusti ALLAH; sarta eta bakal jadi jarahan pikeun bangsa-bangsa. Jeung anak-anakna awewe anu aya di pasawahan bakal dipaehan ku pedang; tuluy maranehna bakal nyaho yen Kami teh PANGERAN. Sabab kieu dawuh Gusti ALLAH: Tingali, Kami baris ngadatangkeun ka Tirus Nebukadrezzar raja Babul, raja para raja, ti kaler, mawa kuda-kuda, kareta-kareta perang, para nu tunggang kuda, pasukan-pasukan, jeung rahayat anu kacida lobana.’”
He shall slay with the sword thy daughters in the field: and he shall make a fort against thee, and cast a mount against thee, and lift up the buckler against thee. And he shall set engines of war against thy walls, and with his axes he shall break down thy towers. By reason of the abundance of his horses their dust shall cover thee: thy walls shall shake at the noise of the horsemen, and of the wheels, and of the chariots, when he shall enter into thy gates, as men enter into a city wherein is made a breach. With the hoofs of his horses shall he tread down all thy streets: he shall slay thy people by the sword, and thy strong garrisons shall go down to the ground. And they shall make a spoil of thy riches, and make a prey of thy merchandise: and they shall break down thy walls, and destroy thy pleasant houses: and they shall lay thy stones and thy timber and thy dust in the midst of the water. And I will cause the noise of thy songs to cease; and the sound of thy harps shall be no more heard. And I will make thee like the top of a rock: thou shalt be a place to spread nets upon; thou shalt be built no more: for I the Lord have spoken it, saith the Lord God.
Manehna bakal meuncit putri-putri maneh di tegal ku pedang; sarta manehna bakal nyieun benteng ngepung ngalawan maneh, ngadugangkeun timbunan tanah ngalawan maneh, jeung ngangkat taméng ngalawan maneh. Jeung manehna bakal masang pakakas perang ngalawan témbok-tembok maneh, sarta ku kampak-kampakna manehna bakal ngaruntuhkeun munara-munara maneh. Ku lantaran lobana kuda-kudana, lebu maranéhna bakal nutupan maneh; témbok-tembok maneh bakal ngageter ku sora para nu nunggang kuda, ku sora roda-roda, jeung ku sora kareta-kareta perang, nalika manehna asup ngaliwatan gapura-gapura maneh, saperti jalma-jalma asup ka hiji kota anu geus dibobolan. Ku kuku-kuku kuda-kudana manehna bakal nginjak-injak sakabéh jalan-jalan maneh; manehna bakal maéhan umat maneh ku pedang, sarta garnisun-garnisun kuat maneh bakal ragrag ka taneuh. Jeung maranéhna bakal ngarampas kabeungharan maneh, sarta ngajarah padagangan maneh; maranéhna bakal ngaruntuhkeun témbok-tembok maneh, jeung ngancurkeun imah-imah geulis maneh; sarta maranéhna bakal ngalungkeun batu-batu maneh, kai-kai maneh, jeung lebu maneh ka tengah cai. Jeung Kami bakal ngajadikeun sora lagu-lagu maneh eureun; jeung sora kacapi-kacapi maneh moal kadéngé deui. Jeung Kami bakal ngajadikeun maneh kawas puncak batu cadas: maneh bakal jadi tempat ngabentangkeun jaring; maneh moal diwangun deui; sabab Kami, PANGERAN, geus ngucapkeunana, dawuh Gusti ALLAH.
Thus saith the Lord God to Tyrus; Shall not the isles shake at the sound of thy fall, when the wounded cry, when the slaughter is made in the midst of thee? Then all the princes of the sea shall come down from their thrones, and lay away their robes, and put off their broidered garments: they shall clothe themselves with trembling; they shall sit upon the ground, and shall tremble at every moment, and be astonished at thee. And they shall take up a lamentation for thee, and say to thee, How art thou destroyed, that wast inhabited of seafaring men, the renowned city, which wast strong in the sea, she and her inhabitants, which cause their terror to be on all that haunt it! Now shall the isles tremble in the day of thy fall; yea, the isles that are in the sea shall be troubled at thy departure. For thus saith the Lord God; When I shall make thee a desolate city, like the cities that are not inhabited; when I shall bring up the deep upon thee, and great waters shall cover thee; When I shall bring thee down with them that descend into the pit, with the people of old time, and shall set thee in the low parts of the earth, in places desolate of old, with them that go down to the pit, that thou be not inhabited; and I shall set glory in the land of the living; I will make thee a terror, and thou shalt be no more: though thou be sought for, yet shalt thou never be found again, saith the Lord God. Ezekiel 26:1–21.
Kieu timbalan PANGERAN Allah ka Tirus: “Naha pulo-pulo moal ngageter ku sora rubuhna maneh, waktu nu tatu ngajerit, waktu meuncit lumangsung di tengah-tengah maneh? Tuluy sakabeh pangeran laut bakal turun tina tahta-tahtana, maranéhna bakal nyimpenkeun jubah-jubahna, jeung miceun pakean-pakean sulamna; maranéhna bakal ngagem kaayaan ngageter; maranéhna bakal calik dina taneuh, jeung unggal waktu bakal ngageter, sarta ngarasa hèraneun ku sabab maneh. Maranéhna bakal ngangkat hiji ratapan pikeun maneh, sarta nyebut ka maneh: Kumaha maneh geus dibinasakeun, he kota anu dicicingan ku jalma-jalma nu ngalayar di laut, kota anu kasohor, anu kuat di laut, maneh jeung pangeusina, anu matak nimbulkeun kasieunanana ka sakur anu nyicingan éta! Ayeuna pulo-pulo bakal ngageter dina poé rubuhna maneh; enya, pulo-pulo anu aya di laut bakal kaganggu ku alatan ninggalkeunana maneh. Sabab kieu timbalan PANGERAN Allah: Waktu Kami ngajadikeun maneh kota nu taya nu nyicingan, saperti kota-kota anu teu dicicingan; waktu Kami ngadatangkeun samudra jero ka luhur nangtangan maneh, nepi ka cai-cai anu gedé nutupan maneh; waktu Kami nurunkeun maneh babarengan jeung maranéhna anu turun ka liang kubur, babarengan jeung bangsa-bangsa jaman baheula, sarta nempatkeun maneh di bagian-bagian panghandapna bumi, di tempat-tempat anu geus lila taringgal, babarengan jeung maranéhna anu turun ka liang kubur, supaya maneh teu dicicingan deui; ari Kami bakal nempatkeun kamulyaan di tanah jalma-jalma anu hirup; Kami bakal ngajadikeun maneh hiji kasieunan, sarta maneh moal aya deui; sanajan maneh dipilarian, tapi maneh moal kapanggih deui salalawasna, kitu timbalan PANGERAN Allah.” Yehezkiel 26:1–21.
The message of Tyre was proclaimed the year that Jerusalem was destroyed, and it represents the overthrow of the sixth kingdom of Bible prophecy at the soon-coming Sunday law. At the Sunday law, the United States (Tyre) prophetically rejoices because it has overthrown Jerusalem, which Sister White identifies as the Laodicean Seventh-day Adventist church, which Ezekiel calls the “gates of the people.” Tyre identifies that Jerusalem “was” the gates of the people in the past tense. A “gate” is a church prophetically.
Pesen Tirus diproklamasikeun dina taun Yerusalem diruksak, sarta éta ngagambarkeun rubuhna karajaan kagenep dina nubuat Alkitab dina hukum Minggu anu geura datang. Dina hukum Minggu, Amérika Serikat (Tirus) sacara nubuat bungah lantaran geus ngaruntuhkeun Yerusalem, anu ku Sister White diidéntifikasi minangka garéja Masehi Advent Poé Katujuh Laodikia, anu ku Ezekiel disebut “panto-panto jalma-jalma.” Tirus nétélakeun yén Yerusalem “baheula nyaéta” panto-panto jalma-jalma, dina wangun kaliwat. “Panto” sacara nubuat nyaéta garéja.
And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Bethel: but the name of that city was called Luz at the first. Genesis 28:17–19.
Sarta anjeunna kasieunan, sarta ngadawuh, “Kumaha pikasieuneun ieu tempat! Ieu lain lian ti bumi Allah, sarta ieu panto sawarga.” Geus kitu Yakub hudang isuk-isuk pisan, tuluy nyokot batu anu ku anjeunna dipaké pikeun sirahna, terus ngadegkeun éta jadi tugu, sarta ngucurkeun minyak kana puncakna. Jeung anjeunna méré ngaran éta tempat Bétel; ari ngaran éta kota ti baheula mah Luz. Kajadian 28:17–19.
The word “Bethel” means house of God, and Tyre rejoices that it has forced the Laodicean Seventh-day Adventist church to accept the enforcement of the worship of the sun. But in spite of the misguided celebration of those enforcing the worship of the sun, God through Ezekiel states, “I am against thee, O Tyrus, and will cause many nations to come up against thee, as the sea causeth his waves to come up. And they shall destroy the walls of Tyrus, and break down her towers.”
Kecap “Bethel” hartina bumi Allah, sarta Tirus bungah lantaran geus maksa garéja Maséhi Advent Poé Katujuh Laodikia pikeun narima dilarapkeunana kawajiban nyembah panonpoé. Tapi, sanajan aya kabungah anu salah arah ti pihak-pihak anu maksakeun panyembahan ka panonpoé, Allah ngaliwatan Yehezkiel ngadawuh, “Kami ngalawan ka manéh, hé Tirus, sarta Kami bakal ngadatangkeun loba bangsa pikeun narajang manéh, sakumaha laut ngagulidagkeun ombakna. Maranéhna bakal ngancurkeun témbok-témbok Tirus, sarta ngaruntuhkeun munara-munarana.”
The “walls of Tyrus” represent the protection of Tyrus. A “wall” is the symbol of the Ten Commandments.
“Tembok Tirus” ngalambangkeun panangtayungan Tirus. “Tembok” mangrupakeun lambang tina Sapuluh Parentah.
“The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.” Prophets and Kings, 677.
“Nabi di dieu ngagambarkeun hiji umat anu, dina mangsa panyimpangan umum tina bebeneran jeung kabeneran, keur ngupayakeun mulangkeun deui prinsip-prinsip anu jadi pondasi Karajaan Allah. Maranéhna téh jalma-jalma anu ngomean karuksakan anu geus dijieun dina hukum Allah—témbok anu ku Mantenna geus dipasang ngurilingan umat pilihan-Na pikeun panangtayungan maranéhna, sarta katuhuan kana parentah-parentahna ngeunaan kaadilan, bebeneran, jeung kasucian, anu kudu jadi pangreksa maranéhna salalanggengna.” Prophets and Kings, 677.
God’s law is a wall of protection, but walls in the plural represent the two principles that ‘protected’ and produced the prosperity and success of Tyrus, a symbol of the Republican horn of the United States.
Hukum Allah téh mangrupa témbok panyalindungan, tapi témbok-témbok dina wangun jamak ngalambangkeun dua prinsip anu ‘ngalindungan’ sarta ngahasilkeun karaharjaan jeung kasuksésan Tyrus, lambang tanduk Républikan Amérika Sarikat.
“‘And he had two horns like a lamb.’ The lamblike horns indicate youth, innocence, and gentleness, fitly representing the character of the United States when presented to the prophet as ‘coming up’ in 1798. Among the Christian exiles who first fled to America and sought an asylum from royal oppression and priestly intolerance were many who determined to establish a government upon the broad foundation of civil and religious liberty. Their views found place in the Declaration of Independence, which sets forth the great truth that ‘all men are created equal’ and endowed with the inalienable right to ‘life, liberty, and the pursuit of happiness.’ And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity. The oppressed and downtrodden throughout Christendom have turned to this land with interest and hope. Millions have sought its shores, and the United States has risen to a place among the most powerful nations of the earth. …
“‘Jeung manéhna miboga dua tanduk siga anak domba.’ Tanduk-tanduk anu siga anak domba éta nandakeun kakeunaan ngora, katineung polos, jeung kalembutan, anu luyu ngagambarkeun tabiat Amérika Sarikat nalika dipidangkeun ka nabi minangka nu ‘muncul’ dina taun 1798. Di antara para pangungsian Kristen anu mula-mula ngungsi ka Amérika sarta néangan pangungsian tina panindesan karajaan jeung katidak-sabaran para imam, aya loba anu netepkeun haté pikeun ngadegkeun hiji pamaréntahan dina dasar anu lega, nyaéta kabébasan sipil jeung agama. Pamadegan maranéhna kapanggih tempatna dina Déklarasi Kamerdikaan, anu ngedalkeun bebeneran agung yén ‘sakumna manusa diciptakeun sarua’ sarta dipaparin hak anu teu bisa dicabut kana ‘hirup, kabébasan, jeung ngudag kabagjaan.’ Jeung Konstitusi ngajamin ka rahayat hak pikeun pamaréntahan ku dirina sorangan, kalawan netepkeun yén para wakil anu dipilih ku sora rahayat baris nyieun jeung ngalaksanakeun hukum. Kabébasan dina kayakinan agama ogé dipaparin, unggal jalma diidinan nyembah ka Allah nurutkeun tuntunan haté nuranina. Républikanisme jeung Protestanisme jadi asas-asas dasar bangsa éta. Asas-asas ieu mangrupakeun rusiah tina kakawasaan jeung kamakmuranna. Jalma-jalma anu katindes jeung katapak-tapak di sakuliah Karistenan geus ngalieur ka nagri ieu kalayan minat jeung pangharepan. Jutaan jalma geus néangan basisirna, sarta Amérika Sarikat geus naék kana hiji tempat di antara bangsa-bangsa anu pangkuatna di bumi. …”
“The lamblike horns and dragon voice of the symbol point to a striking contradiction between the professions and the practice of the nation thus represented. The ‘speaking’ of the nation is the action of its legislative and judicial authorities. By such action it will give the lie to those liberal and peaceful principles which it has put forth as the foundation of its policy. The prediction that it will speak ‘as a dragon’ and exercise ‘all the power of the first beast’ plainly foretells a development of the spirit of intolerance and persecution that was manifested by the nations represented by the dragon and the leopardlike beast. And the statement that the beast with two horns ‘causeth the earth and them which dwell therein to worship the first beast’ indicates that the authority of this nation is to be exercised in enforcing some observance which shall be an act of homage to the papacy.
“Tanduk-tanduk siga anak domba jeung sora naga tina perlambang éta nuduhkeun hiji patalina anu kacida mencolokna antara pangakuan jeung prak-prakan bangsa anu ku dinya dilambangkeun. ‘Nyarios’-na eta bangsa nya éta lampah panguasa-panguasa législatif jeung yudisialna. Ku lampah anu kitu, éta bangsa bakal ngabohongkeun prinsip-prinsip anu liberal jeung damai anu ku dirina geus diajukeun minangka dasar kawijakanana. Ramalan yén éta bangsa bakal nyarita ‘saperti naga’ jeung ngalaksanakeun ‘sakabéh kakawasaan sato galak anu kahiji’ kalawan écés ngaramalkeun mekarna sumanget kateusabaran jeung panganiayaan anu geus kaciri dina bangsa-bangsa anu dilambangkeun ku naga jeung sato galak anu siga macan tutul. Jeung katerangan yén sato galak anu boga dua tanduk éta ‘ngajadikeun bumi jeung sakumna anu maratuh di dinya nyembah ka sato galak anu kahiji’ nuduhkeun yén kakawasaan bangsa ieu bakal dipaké pikeun maksa ngalaksanakeun hiji pangamalan anu bakal jadi hiji kalakuan panghormatan ka kapausan.”
“Such action would be directly contrary to the principles of this government, to the genius of its free institutions, to the direct and solemn avowals of the Declaration of Independence, and to the Constitution. The founders of the nation wisely sought to guard against the employment of secular power on the part of the church, with its inevitable result—intolerance and persecution. The Constitution provides that ‘Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof,’ and that ‘no religious test shall ever be required as a qualification to any office or public trust under the United States.’ Only in flagrant violation of these safeguards to the nation’s liberty, can any religious observance be enforced by civil authority. But the inconsistency of such action is no greater than is represented in the symbol. It is the beast with lamblike horns—in profession pure, gentle, and harmless—that speaks as a dragon.” The Great Controversy, 441, 442.
“Kalakuan anu kitu bakal langsung sabalikna jeung asas-asas pamaréntahan ieu, jeung jiwa lembaga-lembaga bébasna, ogé jeung pernyataan anu teges tur khidmat dina Declaration of Independence, kitu deui jeung Konstitusi. Para pangadeg bangsa ieu kalayan wijaksana narékahan ngajaga sangkan kakawasaan sékulér ku pihak gareja teu dipaké, jeung hasilna anu teu bisa dipisahkeun ti dinya—nyaéta teu ayana kasabaran jeung panganiayaan. Konstitusi netepkeun yén ‘Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof,’ sarta yén ‘no religious test shall ever be required as a qualification to any office or public trust under the United States.’ Ngan ku ngalanggar sacara atra pisan kana pangjagaan-pangjagaan pikeun kabébasan bangsa ieu, sagala palaksanaan agama bisa dipaksakeun ku kakawasaan sipil. Tapi katidakselarasan tina kalakuan anu kitu téh teu leuwih gedé tibatan anu digambarkeun dina lambang éta. Éta téh sato galak nu tandukna siga anak domba—dina pangakuan murni, lemah lembut, jeung teu ngabahayakeun—anu nyarita kawas naga.” The Great Controversy, 441, 442.
The foundation of the United States is represented by the Declaration of Independence and the Constitution which represent Protestantism and Republicanism respectively. The “walls” of protection and prosperity are Republicanism and Protestantism, and at the Sunday law the principles of both the Declaration of Independence and the Constitution are overturned, for Nebuchadnezzar “shall set engines of war against thy walls, and with his axes he shall break down thy towers.”
Dasar Amérika Sarikat dilambangkeun ku Declaration of Independence jeung Constitution, anu masing-masing ngalambangkeun Protestantisme jeung Republikanisme. “Témbok-témbok” panyalindungan jeung kamakmuran téh nyaéta Republikanisme jeung Protestantisme, sarta dina hukum Minggu prinsip-prinsip boh Declaration of Independence boh Constitution digulingkeun, sabab Nebukadnesar “shall set engines of war against thy walls, and with his axes he shall break down thy towers.”
At the Sunday law all the “towers” are broken down, and a tower is a symbol of a church whose foundational philosophy is represented by an effort of man to save himself. Speaking of Nimrod, the great rebel, and his tower, we are informed in Prophets and Kings, “When the tower had been partially completed, a portion of it was occupied as a dwelling place for the builders; other apartments, splendidly furnished and adorned, were devoted to their idols. The people rejoiced in their success, and praised the gods of silver and gold, and set themselves against the Ruler of heaven and earth.” At the Sunday law Tyrus rejoices that Jerusalem has been overthrown, but national apostasy is followed by national ruin, and the king of the north will then overthrow the walls and towers of the United States.
Dina mangsa undang-undang poé Minggu dilarapkeun, sakabéh “munara” diruntuhkeun, sarta munara téh lambang garéja anu filsafat dasarna digambarkeun ku usaha manusa pikeun nyalametkeun dirina sorangan. Ngeunaan Nimrod, pambarontak gedé éta, jeung munarana, urang dibéré katerangan dina Para Nabi jeung Para Raja, “Nalika munara éta sabagian geus réngsé diwangun, sabagianana dipaké jadi tempat dumuk ku para pangwangunna; rohangan-rohangan séjénna, anu diparabotan sarta dipapaésan kalayan méwah, dihususkeun pikeun brahala-brahalana. Jalma-jalma éta suka bungah ku kasuksésanana, sarta muji déwa-déwa tina pérak jeung emas, tur ngalawan ka Pangawasa langit jeung bumi.” Dina mangsa undang-undang poé Minggu dilarapkeun, Tyrus suka bungah lantaran Yérusalém geus diruntuhkeun, tapi kamurtadan nasional dituturkeun ku karuksakan nasional, sarta raja kalér tuluy bakal ngaruntuhkeun témbok-témbok jeung munara-munara Amérika Sarikat.
We will begin to take up the six dates of Jerusalem in Ezekiel in the next article.
Urang baris ngamimitian ngabahas genep tanggal Yerusalem dina Yehezkiel dina artikel salajengna.