According to inspiration, when it comes to inspiration, “every fact has its bearing,” and “every principle has its bearing.”
Numutkeun ilham, dina perkara ilham, “unggal kanyataan miboga hartina,” jeung “unggal prinsip miboga hartina.”
“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.
“Alkitab ngandung sakabéh prinsip anu diperlukeun ku manusa sangkan ngarti, supaya pantes boh pikeun kahirupan ieu boh pikeun kahirupan nu bakal datang. Jeung prinsip-prinsip ieu tiasa kahartos ku saréréa. Teu aya saurang ogé anu miboga sumanget pikeun ngahargaan pangajaranana anu tiasa maca sanajan ngan hiji petikan tina Alkitab tanpa meunang tina éta hiji pikiran anu mantuan. Tapi pangajaran Alkitab anu pangajénna lain hal anu kahontal ku ulikan anu ngan sakapeung atawa anu teu silih patali. Sistem bebeneran anu agung di jerona henteu dipidangkeun ku cara anu bisa katingali ku nu maca sacara buru-buru atawa teu taliti. Loba tina khasanahna nyumput jauh di handapeun beungeutna, sarta ngan bisa kahontal ku panalungtikan anu rajin jeung usaha anu terus-terusan. Kabeneran-kabeneran anu nyusun éta kasagemblengan anu agung kudu ditalungtik jeung dikumpulkeun, ‘didieu saeutik, ditu saeutik.’ Yesaya 28:10.”
“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.
“Lamun ku cara kitu ditalungtik sarta dihijikeun, éta bakal kapanggih sampurna cocog silih lengkepan. Unggal Injil mangrupakeun panambih pikeun nu séjén, unggal nubuat mangrupakeun panjelasan pikeun nu séjén, unggal bebeneran mangrupakeun pamekaran tina bebeneran anu séjén. Lambang-lambang dina tatanan agama Yahudi dijentrekeun ku Injil. Unggal prinsip dina firman Allah miboga tempatna, unggal kanyataan miboga patalina. Jeung sakabéh wangunan éta, dina rarancang jeung palaksanaanana, méré kasaksian ngeunaan Pangarangna. Wangunan anu saperti kitu moal aya pikiran iwal pikiran Nu Mahawates anu sanggup ngabayangkeun atawa ngawangunna.” Education, 123.
The fact of the matter is that the Hebrew expression “ereb boqer” is found eight times in the Bible. It is always translated as “evening and morning,” with the exception of Daniel 8:14 where it is rendered as “days.” According to inspiration verse fourteen is the “foundation and central pillar of the Advent faith.”
Kanyataanana nyaéta yén ungkara Ibrani “ereb boqer” kapanggih dalapan kali dina Alkitab. Éta salawasna ditarjamahkeun jadi “sonten jeung isuk,” iwal dina Daniel 8:14, anu di dinya ditarjamahkeun jadi “poé-poé.” Numutkeun kana ilham, ayat opat welas téh mangrupa “dasar jeung tihang puseur tina iman Advent.”
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.
“Kitab Suci anu, leuwih ti batur sakabéhna, geus jadi boh dasar boh tihang puseur tina iman Advent nyaéta pernyataan ieu, ‘Nepi ka dua rébu tilu ratus poé; tuluy Bait Suci bakal disucikeun.’ [Daniel 8:14.]” The Great Controversy, 409.
The fact therefore is that the “days” in the verse is the eighth time of the seven times that Hebrew expression is employed. And the biblical phenomenon of God’s prophetic guidance of the translators of the King James version purposely associated the biblical enigma of the eighth being of the seven in the verse that represents one of two visions in chapter eight. One word translated as “vision” in chapter eight is the Hebrew word “chazon,” and the other is “mareh.” “Mareh” means appearance and the “mareh” vision is the vision of Christ’s appearance in God’s prophetic Word. The “mareh” vision of Daniel 8:14 identifies that Christ was to appear and suddenly come to His temple on October 22, 1844. All these truths are facts, and they have their bearing upon the verse that is the central pillar, and the central pillar is not a doctrine or a prophecy that was fulfilled on October 22, 1844, the fact is that the verse is Christ, the central pillar.
Ku kituna, kanyataanana nyaéta yén kecap “days” dina éta ayat téh mangrupa waktos ka dalapan tina tujuh waktos ungkara Ibrani éta dipaké. Jeung fénoména Alkitabiah ngeunaan pituduh profétis Allah ka para panarjamah Vérsi King James ku dihaja ngaitkeun tatarucingan Alkitabiah ngeunaan anu ka dalapan minangka bagian tina anu tujuh dina éta ayat anu ngawakilan salah sahiji tina dua visi dina pasal dalapan. Hiji kecap anu ditarjamahkeun jadi “vision” dina pasal dalapan nyaéta kecap Ibrani “chazon,” ari nu séjénna nyaéta “mareh.” “Mareh” hartina penampakan, jeung visi “mareh” téh nyaéta visi ngeunaan penampakan Kristus dina Firman profétis Allah. Visi “mareh” dina Daniel 8:14 nandakeun yén Kristus kudu nembongan sarta ngadadak sumping ka Bait-Na dina 22 Oktober 1844. Sadaya bebeneran ieu téh mangrupa fakta, jeung éta sadayana aya patalina jeung éta ayat anu jadi tihang puseur, sarta tihang puseur téh lain hiji doktrin atawa hiji nubuat anu kacumponan dina 22 Oktober 1844; kanyataanana nyaéta yén éta ayat téh Kristus, tihang puseur.
“While in this state of despondency, I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close; all who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.
“Sabot keur dina kaayaan putus asa ieu, kuring ngimpi anu ngantunkeun kesan anu jero dina pikiran kuring. Dina impian éta kuring ningali hiji Bait Allah, anu keur didatangan ku loba jelema. Ngan jalma-jalma anu ngungsi ka jero Bait Allah éta anu bakal disalametkeun nalika mangsa parantos nutup; sakur anu tetep di luareun bakal leungit salamina. Riungan jalma di luar, anu ngalampahkeun rupa-rupa urusanana, nyemooh jeung ngagelenyu ka jalma-jalma anu asup ka jero Bait Allah, sarta nyaritakeun ka maranéhna yén rencana kasalametan ieu téh hiji tipu daya anu licik, padahal sabenerna teu aya bahaya naon waé anu kudu dijauhan. Maranéhna malah nyekel sawatara urang pikeun nyegah maranéhna sangkan teu buru-buru asup ka jero témbokna.
“Fearful of being ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me.
Sieun ku sabab sieun dipoyok, kuring nganggap leuwih hadé ngadagoan nepi ka jalma réa bubar, atawa nepi ka kuring bisa asup tanpa kanyahoan ku maranéhna. Tapi, tinimbang ngurangan, jumlahna malah beuki nambahan, sarta ku sabab sieun bakal kasep teuing, kuring buru-buru ninggalkeun imah jeung nyorong nembus riungan. Dina kahariwang kuring pikeun nepi ka Bait Allah, kuring henteu merhatikeun atawa ngingetkeun kana jalma réa anu ngurilingan kuring.
“On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins. Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.
“Sabada asup ka éta gedong, kuring ningali yén bait anu lega pisan éta ditopang ku hiji tihang raksasa, sarta ka dinya kabeungkeut hiji anak domba anu geus robek-robek jeung ngucur getih. Kami anu aya di dinya siga anu nyaho yén anak domba ieu geus disiksa jeung diluluh-lantak lantaran kami. Sakur anu asup ka bait éta kudu sumping ka payuneunana sarta ngaku dosa-dosana. Pas pisan di hareupeun anak domba éta aya korsi-korsi anu luhung, anu didudukan ku sakelompok jalma anu katémbong kacida bagjana. Cahaya sawarga siga anu nyorot kana beungeut maranéhna, sarta maranéhna muji ka Allah sarta nyanyi lagu-lagu sukur anu pinuh kabungahan, anu kadéngéna siga musik para malaikat. Ieu téh jalma-jalma anu geus sumping ka payuneun anak domba éta, ngaku dosa-dosana, narima pangampura, sarta ayeuna keur ngadagoan kalayan harepan bagja kana hiji kajadian anu pinuh kabungahan.
“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people; but I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night.
“Sanajan sanggeus kuring asup ka éta gedong, rasa sieun ngaliput ka kuring, sarta aya rasa isin yén kuring kudu ngarendahkeun diri di hareupeun jalma-jalma ieu; tapi kuring karasa kapaksa pikeun terus maju, sarta lalaunan keur ngaléngkah ngurilingan tihang supaya bisa nyanghareupan anak domba éta, nalika tarompét disada, Bait Allah ngageter, sora-sora panarajang kameunangan ngagelora ti para suci anu karumpul, cahaya anu pikasieuneun nyaangan éta gedong, tuluy sagalana jadi poék pisan. Jalma-jalma anu bagja téh sadayana geus ngiles babarengan jeung éta cahaya, sarta kuring ditinggalkeun sorangan dina kasirepan horor peuting anu tiiseun.
“I awoke in agony of mind, and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed; that the Spirit of the Lord had left me, never to return.” Experience and Teachings, 24, 25.
“Abdi hudang dina kasangsaraan batin, sarta ampir teu tiasa ngayakinkeun diri sorangan yén abdi ngan saukur keur ngalamun. Kaula asa yén hukuman abdi geus tetep; yén Roh Gusti parantos ninggalkeun abdi, sarta moal kungsi mulang deui.” Experience and Teachings, 24, 25.
We are now being tested as to whether we will enter the temple and thereafter confess our sins and secure the blessing of His justification. This last call to enter the temple is surrounded by obstacles to prevent our individual entrance, but should we now hesitate, we will be “left alone in the silent horror of night.” But this is not my only point.
Ayeuna urang keur diuji, naha urang baris asup ka Bait Allah teras ngaku dosa-dosa urang sarta meunangkeun berkah tina pembenaran-Na. Panggero panungtung ieu pikeun asup ka Bait Allah dikurilingan ku rupa-rupa halangan sangkan nyegah urang masing-masing asup, tapi lamun ayeuna urang ragu-ragu, urang bakal “ditinggalkeun nyorangan dina kakeueum heningna pikasieuneun peuting.” Tapi ieu lain hiji-hijina pokok anu rek ku sim kuring ditepikeun.
Purposeful emphasis was placed upon this most important verse by including the distinction of the word “days,” that carries with it the prophetic enigma that eight is of the seven, which is one of the wheels in the sealing time of the one hundred and forty-four thousand. In the period of the sealing, the Protestant horn and the Republican horn of the sixth kingdom of Bible prophecy will both fulfill the enigma that the eighth is of the seven. Of the eight presidents since the time of the end in 1989, Trump became the sixth king of the sixth kingdom, and after he won his second term, he became the eighth that is of the seven. In the action of the United Sates in repeating the Edict of Milan in 313, the Laodicean movement of the one hundred and forty-four thousand will become the Philadelphian movement of the one hundred and forty-four thousand. The sealing time concludes at the Sunday law where the papacy’s deadly wound is healed, and she thus fulfills the enigma of Revelation seventeen as the eight that is of the seven. One fact, represented in one Hebrew phrase, as one English word; brings the verse that identifies the opening of the judgment into the verse that identifies the close of judgment in the sealing time of the one hundred and forty-four thousand.
Tekenan nu dipaparin kalawan ngahaja kana ieu ayat anu pangpentingna ku cara ngasupkeun pabédaan tina kecap “days,” anu mawa babarengan énigma nubuat yén dalapan téh asalna tina tujuh, anu mangrupa salasahiji roda dina mangsa pemeteraian saratus opat puluh opat rébu. Dina mangsa pemeteraian, tanduk Protestan jeung tanduk Republik tina karajaan kagenep dina nubuat Kitab Suci duanana bakal ngalaksanakeun éta énigma yén nu kadalapan téh asalna tina tujuh. Tina dalapan présidén ti saprak mangsa ahir taun 1989, Trump janten raja kagenep tina karajaan kagenep, sarta sanggeus anjeunna meunang masa jabatan kadua, anjeunna janten nu kadalapan anu asalna tina tujuh. Dina kalakuan Amérika Sarikat dina ngulang deui Edict of Milan taun 313, gerakan Laodikea tina saratus opat puluh opat rébu bakal janten gerakan Filadelfia tina saratus opat puluh opat rébu. Mangsa pemeteraian réngsé dina hukum Minggu nalika tatu paéh kapapaan dipulihkeun, sarta ku kituna manehna ngalaksanakeun énigma Wahyu tujuh belas salaku nu kadalapan anu asalna tina tujuh. Hiji kanyataan, dilambangkeun dina hiji frasa Ibrani, salaku hiji kecap Inggris; ngagiring ayat anu ngaidentifikasi bubukana pangadilan kana ayat anu ngaidentifikasi panutupna pangadilan dina mangsa pemeteraian saratus opat puluh opat rébu.
Every fact has its place, and there is only one expression where a numerical construction of a ‘number’ times another ‘number’ in the New Testament, and only two in the Old Testament. The alpha of the ‘numerical construction’ is in Genesis.
Unggal kanyataan miboga tempatna, sarta ngan aya hiji ungkara anu ngandung wangunan angka tina hiji ‘angka’ dikalikeun ku ‘angka’ séjén dina Perjangjian Anyar, jeung ngan dua dina Perjangjian Heubeul. Alfa tina ‘wangunan angka’ éta aya dina Kajadian.
If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold. Genesis 4:24.
Lamun Kain bakal dibales tujuh kali lipet, saenyana Lamekh mah tujuh puluh tujuh kali lipet. Kajadian 4:24.
The omega ‘numerical construction’ is in Matthew.
Konstruksi angka “omega” aya dina Mateus.
Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:21, 22.
Ti dinya Petrus ka Anjeunna, tuluy saurna, Gusti, sabaraha kali dulur abdi kedah ngahutangan ka abdi, sarta ku abdi dihampura? naha nepi ka tujuh kali? Saur Yesus ka anjeunna, Kami henteu nyebut ka anjeun, nepi ka tujuh kali, tapi, nepi ka tujuh puluh kali tujuh. Mateus 18:21, 22.
These passages represent the first and last time in the Bible where a number is identified to be multiplied with another number. There are many numbers, but the alpha of Genesis and the omega of Matthew possess the identical numerical construction, and they employ the same two numbers of ‘seven’ and ‘seventy.’
Ayat-ayat ieu ngawakilan kahiji kalina jeung panungtungan kalina dina Alkitab nalika hiji angka ditandeskeun pikeun dikalikeun jeung angka séjén. Aya loba angka, nanging alfa tina Kajadian jeung omega tina Mateus miboga wangunan angka anu sarua pisan, sarta maranéhna ngagunakeun dua angka anu sarua, nyaéta ‘tujuh’ jeung ‘tujuh puluh.’
Between the alpha and omega; the middle, and only other place where this numerical construction exists is in Leviticus twenty-five. There the two numbers are not ‘seven’ and ‘seventy,’ but ‘seven times seven years.’
Di antara alfa dan omega; bagian tengah, dan satu-satunya tempat lain di mana susunan bilangan ini terdapat ialah dalam Imamat dua puluh lima. Di sana kedua bilangan itu bukan “tujuh” dan “tujuh puluh,” melainkan “tujuh kali tujuh tahun.”
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Leviticus 25:8.
Jeung maneh kudu ngitung tujuh sabat taun pikeun dirimu, tujuh kali tujuh taun; sarta lilana tujuh sabat taun éta bakal jadi pikeun dirimu opat puluh salapan taun. Imamat 25:8.
The middle numerical construction once again employs the number ‘seven,’ but not the number ‘seventy.’ The passage where it is located contains a blessing for obedience, and also a curse for disobedience. The blessings of freeing of slaves and restoration of land, is contrasted with the curse of seven times, that is mentioned four times in chapter twenty-six of Leviticus. The blessing included the Lord’s sustenance during the years the land rested, and a double blessing in the year of Jubilee, and the cursing of chapter twenty-six is the counterpart in the covenant warning of the two chapters.
Wangunan angka anu di tengah sakali deui ngagunakeun angka ‘tujuh,’ lain angka ‘tujuh puluh.’ Petikan tempat éta ayana ngandung berkah pikeun kataatan, jeung ogé kutuk pikeun henteu taat. Berkah ngabébaskeun budak jeung mulangkeun tanah dipatalikeun sabalikna jeung kutuk tujuh kali, anu disebatkeun opat kali dina pasal ka dua puluh genep Kitab Imamat. Éta berkah ngawengku pangrojong Gusti salila taun-taun tanah keur ngareureuhkeun, jeung berkah rangkep dina taun Yobel, sedengkeun kutuk dina pasal ka dua puluh genep téh mangrupa padananana dina pangéling-pangéling perjangjian tina dua pasal éta.
The middle numerical construction appears in Leviticus 25:8 (‘seven times seven years’). It is immediately paired with the fourfold ‘seven times’ judgment of Leviticus 26. Thus, the middle numerical construction represents both a blessing and a curse, forming a doubled testimony in the book of Leviticus. The numerical construction of either the blessing or the curse of the Jubilee are placed between the judgment of Lamech, and Jesus’ identification of the limit of probationary time. All three together are identifying a probationary limit, which when concluded will manifest one class who is blessed and one class who is cursed. The alpha and omega, representing the first and third angel’s messages identify four hundred and ninety, as the symbol of probationary time. When this is coupled with the curse or blessing of the Jubilee, the facts become important as we approach the study of Ezekiel chapter one verse one that places Ezekiel in the thirtieth year of the seventeenth Jubilee cycle.
Wangunan angka di tengah kapanggih dina Imamat 25:8 (“tujuh kali tujuh taun”). Ieu langsung dipasangkeun jeung panghukuman “tujuh kali” nu opat-lipat dina Imamat 26. Ku kituna, wangunan angka di tengah ngalambangkeun boh berkah boh kutuk, sarta ngabentuk kasaksian ganda dina kitab Imamat. Wangunan angka tina boh berkah boh kutuk Yobel ditempatkeun di antara panghukuman Lamekh jeung pangidentipikasian Yesus ngeunaan wates waktu mangsa cobaan. Katilu ieu babarengan nuju ngaidentipikasi hiji wates mangsa cobaan, anu lamun geus réngsé bakal nembongkeun hiji golongan anu diberkahan jeung hiji golongan anu dikutuk. Alfa jeung omega, anu ngalambangkeun amanat malaikat kahiji jeung katilu, ngaidentipikasi opat ratus salapan puluh minangka lambang mangsa cobaan. Lamun ieu dipatalikeun jeung kutuk atawa berkah Yobel, mangka fakta-fakta éta jadi penting nalika urang ngadeukeutan ulikan ngeunaan Yehezkiel pasal hiji ayat hiji, anu nempatkeun Yehezkiel dina taun katilu puluh tina siklus Yobel nu ka tujuh belas.
That Jubilee cycle ended on October 22, 573 BC and typified not only October 22, 1844, but also the soon-coming Sunday law. We are now in 2026 which is the forty-seventh year of the seventieth Jubilee cycle. This Jubilee cycle has been typified by the ‘seventeenth’ Jubilee cycle where Ezekiel stood in the thirtieth year. He was standing in the temple, representing the one hundred and forty-four thousand who by faith have entered into the Most Holy Place at the end of the judgment, as did the faithful after October 22, 1844. To miss the “fact” of where Ezekiel is at in prophetic history in chapter one and verse one, is to lose your “bearing.”
Eta siklus Yobel teh réngsé dina 22 Oktober 573 SM sarta ngalambangkeun lain ngan ukur 22 Oktober 1844, tapi ogé hukum Minggu anu baris geura sumping. Ayeuna urang aya dina taun 2026, nyaéta taun kaopat puluh tujuh tina siklus Yobel ka tujuh puluh. Siklus Yobel ieu geus dilambangkeun ku siklus Yobel “ka tujuh belas” nalika Ezekiel nangtung dina taun ka tilu puluh. Anjeunna keur nangtung di Bait Allah, ngawakilan saratus opat puluh opat rébu anu ku iman geus asup ka Tempat Mahasuci dina ahir pangadilan, sakumaha anu satia sanggeus 22 Oktober 1844. Lamun sono kana “kanyataan” ngeunaan di mana Ezekiel ayana dina sajarah nubuat dina pasal hiji jeung ayat hiji, éta sarua jeung leungit “arah.”
After viewing the glory of the Lord given by the river Chebar, Ezekiel is humbled into the dust as was Daniel, Isaiah and John. Then all four of the examples provide elements of the anointing of those who are to give the message to a church that will not see or hear.
Sanggeus ningali kamulyaan Gusti anu dipaparinkeun di sisi walungan Kebar, Hesekiel direndahkeun nepi ka kana lebu, saperti Daniel, Yesaya, jeung Yohanes. Tuluy, kaopat conto éta nyayagikeun unsur-unsur pangurapan pikeun maranéhna anu kudu nepikeun pesen ka hiji garéja anu moal ningali atawa ngadangu.
There are six dates in the book of Ezekiel that address Jerusalem. We have previously addressed the first and last dates found in chapter one, verse one and two, and then in chapter forty, verse one. I have addressed the second date found in chapter eight and verse one, but only in its symbolic representation, and not locating it in connection with the siege and destruction of Jerusalem, and the entire book revolves around that axle. Jerusalem was destroyed at the end of 586/585 BC. And in Ezekiel 33:21 a fugitive arrives with the news of Jerusalem’s fall.
Aya genep tanggal dina kitab Ézékiel anu nyarioskeun Yerusalem. Saméméhna urang parantos ngécéskeun tanggal kahiji jeung panungtung anu kapanggih dina pasal hiji, ayat hiji jeung dua, tuluy dina pasal opat puluh, ayat hiji. Kuring parantos ngécéskeun tanggal kadua anu kapanggih dina pasal dalapan jeung ayat hiji, tapi ngan dina ngagambarkeun perlambangna wungkul, lain dina nempatkeunana patalina jeung pangepungan jeung karuksakan Yerusalem, padahal sakabéh éta kitab ngurilingan poros éta. Yerusalem diruksak dina ahir taun 586/585 SM. Jeung dina Ézékiel 33:21 aya saurang pangungsi anu datang mawa béja ngeunaan rubuhna Yerusalem.
And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. Now the hand of the Lord was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Ezekiel 33:21, 22.
Sarta kajadian dina taun ka dua belas pangbuangan kami, dina bulan ka sapuluh, dina poe ka lima bulan eta, aya saurang anu luput ti Yerusalem datang ka kuring, pokna, “Kota teh geus dikalahkeun.” Ari panangan PANGERAN geus aya ka kuring dina waktu peuting, samemeh anu luput teh datang; sarta sungut kuring geus dibuka-Na nepi ka anjeunna datang ka kuring isuk-isuk; sungut kuring dibuka, sarta kuring teu bisu deui. Yehezkiel 33:21, 22.
In the twelfth year the city was smitten, and Ezekiel is then free to speak upon his own volition. The vision of Ezekiel chapter eight was in the sixth year, thus roughly six years before the city was smitten.
Dina taun ka dua belas kota ieu geus dipaehan, sarta harita Yéheskiel bébas nyarita nurutkeun kahayangna sorangan. Titingalian dina Yéheskiel pasal dalapan lumangsung dina taun ka genep, jadi kira-kira genep taun saméméh kota éta dipaehan.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Ezekiel 8:1.
Sarta dina taun kagenep, dina bulan kagenep, dina tanggal kalima bulan éta, waktu kuring keur linggih di imah kuring, sarta para kokolot Yuda keur calik di hareupeun kuring, leungeun Gusti ALLAH turun ka dinya nimpah ka kuring. Yehezkiel 8:1.
The next year, which was the seventh year, the Elders sought Ezekiel to inquire of the Lord.
Dina taun salajengna, nyaéta taun katujuh, para Kokolot neangan Hezkiel pikeun nanyakeun ka PANGERAN.
And it came to pass in the seventh year, in the fifth month, the tenth day of the month, that certain of the elders of Israel came to enquire of the Lord, and sat before me. Ezekiel 20:1.
Jeung kajadian dina taun katujuh, dina bulan kalima, dina tanggal kasapuluh bulan éta, aya sawatara kokolot Israél datang rék naros ka PANGERAN, tuluy calik di hareupeun kuring. Yehezkiel 20:1.
Then in the ninth year, the year and a half year siege began.
Saterusna dina taun kasalapan, dimimitian pangepungan salila sataun satengah.
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.
Dina taun kasalapan, dina bulan kasapuluh, dina poé kasapuluh bulan éta, firman PANGERAN sumping ka kuring, saur-Na, “Anaking manusa, tuliskeun ngaran poé ieu, nya éta poé ieu pisan: raja Babul geus ngadeg ngalawan Yerusalem dina poé ieu pisan.” Ezekiel 24:1, 2.
Each of these dates represent specific waymarks of the latter days, for Paul says ancient Israel is an example for those who live at the end of the world.
Masing-masing tanggal ieu ngagambarkeun pananda jalan anu tangtu tina poé-poé panungtungan, sabab Paulus nyebutkeun yén Israil baheula téh jadi conto pikeun jalma-jalma anu hirup dina ahir dunya.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. 1 Corinthians 10:11, 12.
Ayeuna sakabéh éta perkara karandapan ku maranéhna jadi conto-conto; sarta geus dituliskeun pikeun pangaping ka urang, anu kana urang geus nepi tungtung jaman-jaman dunya. Ku sabab éta, sing saha anu ngarasa nangtung, kudu waspada supaya ulah gugur. 1 Korinta 10:11, 12.
All six of the dates that concern Jerusalem occur between the first date in chapter one verse one and the last date found in chapter forty, verse one. Those two dates mark the fifth year of chapter one, which was 592 BC and the twenty-fifth year of chapter forty, which was 573 BC. At the line upon line level Ezekiel has a line for Egypt, which includes the reference of Tyre, and a line for Jerusalem. The line of Egypt has seven direct waymarks, (when Tyre is included) and Jerusalem has six. With these two lines are the line of Josiah and the seventeenth Jubilee cycle. Yet the line that is portrayed without a direct date is found in chapter four, and the line of chapter four possesses several of the wheels Ezekiel saw when he looked into the Most Holy Place. It is also laden with several symbolic truths.
Genep tanggal anu patali jeung Yerusalem kabéh kajadian di antara tanggal kahiji dina pasal hiji ayat hiji jeung tanggal panungtung anu kapanggih dina pasal opat puluh ayat hiji. Dua tanggal éta nandaan taun kalima dina pasal hiji, nyaéta 592 SM, jeung taun ka dua puluh lima dina pasal opat puluh, nyaéta 573 SM. Dina tingkat garis demi garis, Yehezkiel miboga hiji garis pikeun Mesir, anu ngawengku rujukan ka Tirus, jeung hiji garis pikeun Yerusalem. Garis Mesir miboga tujuh waymark langsung, (lamun Tirus diasupkeun) sedengkeun Yerusalem miboga genep. Babarengan jeung dua garis ieu aya garis Yosia jeung siklus Yobel ka tujuh belas. Sanajan kitu, garis anu dipidangkeun tanpa tanggal langsung kapanggih dina pasal opat, sarta garis dina pasal opat miboga sababaraha roda anu ku Yehezkiel katingali nalika anjeunna neuteup ka jero Tempat Maha Suci. Éta ogé kacida dieusian ku sababaraha bebeneran simbolis.
430
430
The number four hundred and thirty represents the everlasting covenant, and in chapter four Ezekiel is employed by the Lord as a living parable, a parable which includes the number four hundred and thirty.
Angka opat ratus tilu puluh ngagambarkeun perjangjian anu langgeng, sarta dina pasal opat Yehezkiel dipaké ku Gusti minangka misil hirup, hiji misil anu ngawengku angka opat ratus tilu puluh.
Thou also, son of man, take thee a tile, and lay it before thee, and pourtray upon it the city, even Jerusalem: And lay siege against it, and build a fort against it, and cast a mount against it; set the camp also against it, and set battering rams against it round about. Moreover take thou unto thee an iron pan, and set it for a wall of iron between thee and the city: and set thy face against it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel. Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. And, behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast ended the days of thy siege. Ezekiel 4:1–8.
Anjeun ogé, he anak manusa, cokot pikeun diri maneh hiji bata, tuluy teundeun éta di hareupeun maneh, sarta gambarkeun dina éta hiji kota, nya éta Yerusalem; tuluy kepung éta, sarta ngadegkeun benteng ngalawan éta, sarta tumpukkeun undakan serangan ngalawan éta; pasangkeun ogé pasukan ngalawan éta, sarta pasangkeun domba panggedor sakurilingna. Leuwih ti éta, cokot ku maneh hiji panci beusi, sarta jadikeun éta minangka témbok beusi antara maneh jeung kota éta; tuluy arahkeun beungeut maneh ngalawan éta, sarta éta bakal dikurung, jeung maneh bakal ngepung éta. Ieu bakal jadi hiji tanda pikeun kulawarga Israil. Geus kitu, ngagolerlah maneh dina sisi kénca, sarta tumpangkeun kajahatan kulawarga Israil kana éta: nurutkeun kana jumlah poé anu ku maneh dipaké pikeun ngagoler dina éta, maneh bakal nanggung kajahatan maranéhna. Sabab ku Kami geus diteundeun ka atas maneh taun-taun kajahatan maranéhna, nurutkeun kana jumlah poé, tilu ratus salapan puluh poé: ku kituna maneh bakal nanggung kajahatan kulawarga Israil. Jeung lamun maneh geus ngarampungkeun éta, ngagoler deui dina sisi katuhu maneh, sarta maneh bakal nanggung kajahatan kulawarga Yuda opat puluh poé: unggal poé ku Kami geus ditangtukeun pikeun sataun. Ku sabab éta maneh kudu ngarahkeun beungeut maneh ka pangepungan Yerusalem, jeung panangan maneh kudu dibuka, sarta maneh kudu ngaramal ngalawan éta. Jeung, tingali, Kami bakal masangkeun beungkeutan ka maneh, sarta maneh moal bisa malik ti hiji sisi ka sisi séjén, nepi ka maneh geus ngaréngsékeun poé-poé pangepungan maneh. Yehezkiel 4:1–8.
The siege of Jerusalem, as illustrated by Ezekiel is a “sign,” just as the siege against Jerusalem brought by Cestius in the year 66. Commenting on Jesus identifying the destruction of Jerusalem, Sister White informs us that the “direct” fulfillment of the destruction of Jerusalem is in the latter days. The sign of the destruction upon the two witnesses represented by Nebuchadnezzar and Cestius identify that the sign of the siege, is the sign of the approaching Sunday law.
Pengepungan Yerusalem, sakumaha digambarkeun ku Ezekiel, mangrupa hiji “tanda,” sarua jeung pengepungan ka Yerusalem anu dibawa ku Cestius dina taun 66. Dina ngajentrekeun yén Yesus netelakeun karuksakan Yerusalem, Sister White ngawartosan ka urang yén panggenepan “langsung” tina karuksakan Yerusalem aya dina poé-poé panungtungan. Tanda karuksakan kana dua saksi anu diwakilan ku Nebukadnezar jeung Cestius nunjukkeun yén tanda pengepungan téh nya éta tanda datangna hukum Minggu.
A Day for a Year
Sapoé pikeun Sataun
Within the passage we are considering we also see the omega biblical reference to the premier rule of prophetic interpretation of William Miller in the foundational movement of the first and second angel’s messages. The alpha of the day for a year principle was also an omega symbol, for the alpha of the day for a year principle was set forth in the book of Numbers as the tenth and final test, which Israel failed, and therefore brought upon themselves death in the wilderness over the forty years of wilderness wandering.
Dina ieu petikan nu keur urang timbang, urang ogé ningali rujukan Alkitabiah omega kana aturan pangutamana dina panafsiran nubuat nurutkeun William Miller dina gerakan dasar tina pekabaran malaikat kahiji jeung kadua. Alfa tina prinsip sapoe pikeun sataun ogé mangrupa hiji lambang omega, sabab alfa tina prinsip sapoe pikeun sataun ditepikeun dina kitab Bilangan minangka ujian anu kasapuluh jeung anu pamungkas, anu ku Israil geus gagal dijalani, ku kituna maranéhna ngadatangkeun pati ka dirina sorangan di padang gurun salila opat puluh taun pangumbaraan di padang gurun.
And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness. After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. Numbers 14:33–35.
Jeung anak-anak maraneh bakal ngumbara di padang gurun opat puluh taun, sarta nanggung kalacuran maraneh, nepi ka bangké-bangké maraneh musna di padang gurun. Numutkeun kana jumlah poe waktu maraneh ngintip eta tanah, nya eta opat puluh poe, sapoe pikeun sataun, maraneh bakal nanggung kajahatan maraneh, nya eta opat puluh taun, sarta maraneh bakal nyaho pegatna jangji Kami. Kami, PANGERAN, geus ngandika; tangtu ku Kami ieu bakal dipigawé ka sakumna ieu jamaah jahat anu ngumpul babarengan ngalawan Kami: di padang gurun ieu maranehna bakal dibinasakeun, sarta di dinya maranehna bakal paeh. Bilangan 14:33–35.
The prophetic implications that the day for a year principle is identified in the final rebellion of the ten-step testing process beginning at the Red Sea crossing, and that the same principle is again proclaimed as Jerusalem is to be besieged and destroyed must be understood and applied into the passage we are considering, as is the significance of the “siege” being the “sign.”
Implikasi profétik yén prinsip sapoé pikeun sataun téh diidéntifikasi dina pemberontakan pamungkas tina prosés pangujian sapuluh-léngkah anu dimimitian dina panyeberangan Laut Beureum, sarta yén prinsip anu sarua deui diproklamasikeun nalika Yerusalem rék dikurung sarta dibinasakeun, kudu dipikaharti jeung diterapkeun kana petikan anu keur urang pertimbangkeun, kitu deui pentingna yén “pangepungan” téh mangrupa “tanda.”
The line of history that is brought together when employing the “siege” of Jerusalem as the sign must be recognized, for it becomes an "axle" so to speak, and metaphorically the sign of the siege, has many spokes attached. The sign of the siege is perhaps the most important passage in Ezekiel, and the sign allows the Lion of the tribe of Judah to bring perfection out of what first appeared to Ezekiel to be confusion. The “sign” of the siege, the year for a day principle, and the prophetic lines brought together by the siege, must be considered in the context that four hundred and thirty represents the everlasting covenant.
Garis sajarah anu dihijikeun nalika ngagunakeun “pangepungan” Yerusalem minangka tanda kudu dipikawanoh, sabab éta jadi hiji “as” ibaratna, sarta sacara métafóris tanda pangepungan éta miboga loba jeruji anu napel. Tanda pangepungan téh sigana mangrupa petikan anu pangpentingna dina Yéhezkiél, sarta tanda éta ngamungkinkeun Singa ti kaom Yuda ngaluarkeun kasampurnaan tina naon anu mimitina katingali ku Yéhezkiél minangka kabingungan. “Tanda” pangepungan, prinsip sataun pikeun sapoé, jeung garis-garis nubuat anu dihijikeun ku pangepungan éta, kudu ditimbang dina kontéks yén opat ratus tilu puluh ngawakilan perjangjian anu langgeng.
The Covenant
Perjangjian
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.
Sarta Anjeunna ka Abram, “Tangtu sing nyaho, yén turunan maneh bakal jadi urang asing di hiji nagri anu lain kagungan maranéhna, sarta maranéhna bakal jadi abdi ka urang dinya; jeung maranéhna bakal ditindes salila opat ratus taun.” Kajadian 15:13.
The Lord entered into covenant with Abraham in a three-step process, and the first of those three steps included the prophecy that Abraham’s descendents would be captives in Egypt for four hundred years. The second step Abraham was given the rite of circumcision, and the third step was the sacrifice of Isaac on Mount Moriah. Four hundred years was identified in the alpha of three steps the Lord took in raising up and entering into covenant with a chosen people. That chosen covenant people were divorced from God at the stoning of Stephen in the year 34, and thereafter Paul, the chosen apostle to the Gentiles identified that four hundred years as—four hundred and thirty years.
PANGERAN ngadamel perjangjian sareng Abraham dina hiji prosés tilu léngkah, sarta léngkah anu kahiji tina tilu léngkah éta ngawengku nubuat yén turunan Abraham bakal jadi tawanan di Mesir salila opat ratus taun. Dina léngkah anu kadua, Abraham dipaparin upacara sunat, sarta léngkah anu katilu nya éta pangorbanan Ishak di Gunung Moria. Opat ratus taun ieu ditangtukeun dina alfa tina tilu léngkah anu dicandak ku PANGERAN dina ngadegkeun jeung ngasupkeun diri kana perjangjian jeung hiji umat pilihan. Umat perjangjian pilihan éta dipisahkeun ku cerai ti Allah dina waktu Stefanus dirajam ku batu dina taun 34, sarta satuluyna Paulus, rasul pilihan ka bangsa-bangsa sanés, netelakeun yén opat ratus taun éta téh—opat ratus tilu puluh taun.
And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. Genesis 3:17.
Jeung ieu anu ku sim kuring diucapkeun: yén perjangjian, anu geus dipastikeun ti heula ku Allah dina Kristus, teu bisa dibatalkeun ku hukum anu datang opat ratus tilu puluh taun sanggeusna, nepi ka jangji éta jadi teu aya gunana. Kajadian 3:17.
The number that represents the covenant is four hundred and thirty, but the two witnesses of Abram and Saul, who both had their names changed to Abraham and Paul respectively, identify two distinct periods that make up the whole number of four hundred and thirty. When God changes a soul’s name, it is a symbol of a covenant relationship between that soul and God. The four hundred and thirty years is therefore a sum that is produced by the addition of two distinct numbers, as with Abraham’s four hundred and Paul’s addition of thirty. Ezekiel laid upon his left side for three hundred and ninety days, and then on his right side for forty days; identifying two numbers whose sum total is four hundred and thirty.
Angka anu ngagambarkeun perjangjian téh opat ratus tilu puluh, tapi dua saksi, nyaéta Abram jeung Saul, anu duanana ngaranna dirobah masing-masing jadi Abraham jeung Paul, nandakeun dua mangsa anu béda anu nyusun jumlah gembleng opat ratus tilu puluh. Nalika Allah ngarobah ngaran hiji jiwa, éta téh lambang hubungan perjangjian antara jiwa éta jeung Allah. Ku kituna, opat ratus tilu puluh taun téh mangrupakeun hiji jumlah anu dihasilkeun ku panambahan dua angka anu béda, saperti opat ratusna Abraham jeung panambahan tilu puluhna Paul. Ezekiel ngagolér dina sisi kéncana salila tilu ratus salapan puluh poé, tuluy dina sisi katuhuna salila opat puluh poé; nandakeun dua angka anu jumlahna sakabéhna jadi opat ratus tilu puluh.
In Genesis chapter eleven the covenant of death that was brought about immediately after the flood through the rebellion of Nimrod identifies the distinction between two covenants. The elements of the tower of Babel testify to a satanic save yourself covenant people who were to be judged and scattered. In the same chapter, the genealogy of the Hebrews is introduced by the birth of Eber, marking the beginning of a chosen people to represent the covenant of life, in contrast with Nimrod’s covenant of death.
Dina Kajadian bab sabelas, perjangjian maot anu timbul pasca-banjir ku pemberontakan Nimrod nétélakeun bédana antara dua perjangjian. Unsur-unsur munara Babel nyaksian hiji umat perjangjian “salametkeun diri sorangan” anu sétanis, anu kudu dihukum jeung dipencarkeun. Dina bab anu sarua, silsilah urang Ibrani diwanohkeun ku kalahiran Eber, nandaan mimiti hiji umat pilihan pikeun ngawakilan perjangjian hirup, sabalikna tina perjangjian maotna Nimrod.
And Eber lived four and thirty years, and begat Peleg: And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. And Peleg lived thirty years, and begat Reu. Genesis 11:16–18.
Jeung Eber hirup tilu puluh opat taun, tuluy ngabapakeun Peleg; sarta sanggeus ngabapakeun Peleg, Eber hirup deui opat ratus tilu puluh taun, sarta ngabapakeun putra-putra jeung putri-putri. Jeung Peleg hirup tilu puluh taun, tuluy ngabapakeun Reu. Kajadian 11:16–18.
In chapter ten of Genesis Eber and Peleg are first mentioned.
Dina pasal sapuluh Kitab Kajadian, Eber jeung Peleg mimiti disebatkeun.
And unto Eber were born two sons: the name of one was Peleg; for in his days was the earth divided; and his brother’s name was Joktan. Genesis 10:25.
Ka Eber lahir dua orang putra: ngaran nu saurang Peleg; sabab dina jamanna bumi kabagi; ari ngaran dulurna nya éta Yoktan. Kajadian 10:25.
Peleg means division or splitting, and in the days of Peleg the division of two classes of covenant people is marked by the history of the tower of Babel and Nimrod’s rebellion. Eber lived to be four hundred and sixty-four years, but after Peleg (division) was born he lived four hundred and thirty years. Every fact has its bearing, and four hundred and thirty is the number Paul assigns to the covenant prophecy of Abraham. Although the number four hundred and thirty is identified with Eber’s life after the birth of Peleg, the first thirty-four years of his life is expressed as “four and thirty years,” which is of course thirty-four years, but at the simple expression of those thirty-four years it reads “four” and “thirty” (430). Then came four hundred and thirty, then the first expression of Peleg’s life is “thirty.”
Peleg hartina pabedana atawa papisahan, sarta dina mangsa Peleg, pabedana dua golongan umat perjangjian ditandaan ku sajarah munara Babel jeung pangberontakan Nimrod. Eber hirup nepi ka umur opat ratus genep puluh opat taun, tapi sanggeus Peleg (pabedana) lahir, anjeunna hirup opat ratus tilu puluh taun. Unggal kanyataan miboga patalina, sarta opat ratus tilu puluh téh angka anu ku Paulus dipasihkeun ka nubuat perjangjian Abraham. Sanajan angka opat ratus tilu puluh dipatalikeun jeung kahirupan Eber sanggeus kalahiran Peleg, tilu puluh opat taun kahiji hirupna diébréhkeun minangka “opat jeung tilu puluh taun,” anu tangtu waé tilu puluh opat taun, tapi dina éksprési basajana ngeunaan tilu puluh opat taun éta kabaca “opat” jeung “tilu puluh” (430). Tuluy saterusna datang opat ratus tilu puluh, teras éksprési kahiji ngeunaan kahirupan Peleg nyaéta “tilu puluh.”
Eber is the root of the name Hebrew and it is the first mention of the Hebrews, who were to be the chosen people of the covenant. Eber means to cross over, thus typifying the covenant people who cross over from the earth to the new earth as Abraham’s children did when they crossed over the Red Sea to the Promised land. The forty-year wilderness wandering impeded that crossing over, but at the end of the forty years they crossed over the Jordan to the Promised Land, thus typifying the final crossing over of God’s people. Peleg represents the history when the division of mankind into two covenant people first occurred at Nimrod’s tower. The symbol of Nimrod’s covenant of death is confusion, and the symbol of the Hebrew covenant of life is the four hundred and thirty years of Eber’s life before the division represented by Peleg. The name Peleg also marks a symbolic numerical truth, for the four hundred and thirty years of Eber is divided into two numbers, and Peleg represents a distinction of the four hundred with the number thirty.
Éber mangrupakeun akar tina ngaran Ibrani, sarta ieu téh sebutan anu kahiji ngeunaan bangsa Ibrani, anu baris jadi umat pilihan dina perjangjian. Éber hartina nyebrang, ku kituna ngalambangkeun umat perjangjian anu nyebrang ti bumi ka bumi anyar, sakumaha barudak Abraham nyebrang Laut Beureum ka Tanah Jangji. Pangumbaraan opat puluh taun di padang gurun ngahalangan panyebrangan éta, tapi dina ahir opat puluh taun maranéhna nyebrang Yordan ka Tanah Jangji, ku kituna ngalambangkeun panyebrangan ahir umat Allah. Péleg ngagambarkeun sajarah nalika pamisahan umat manusa jadi dua umat perjangjian mimiti kajadian di munara Nimrod. Lambang tina perjangjian pati Nimrod nyaéta kabingungan, sarta lambang tina perjangjian hirup urang Ibrani nyaéta opat ratus tilu puluh taun hirupna Éber saméméh pamisahan anu diwakilan ku Péleg. Ngaran Péleg ogé nandaan hiji bebeneran angka anu simbolis, sabab opat ratus tilu puluh taunna Éber dibagi jadi dua bilangan, sarta Péleg ngawakilan hiji pamilahan antara opat ratus jeung angka tilu puluh.
Four hundred and thirty possesses two parts. The four hundred years of Abraham’s covenant along with the additional thirty years marked by Paul. The increase of knowledge that produces the final revival of God’s people is represented in Daniel chapter twelve, where the two-part symbol of the everlasting covenant is specifically identified, and it is set forth in verses 9/11.
Opat ratus tilu puluh miboga dua bagéan. Opat ratus taun tina perjangjian Ibrahim bareng jeung tambahan tilu puluh taun anu ditandaan ku Paulus. Ngaronjatna pangaweruh anu ngahasilkeun hudang deui panungtungan umat Allah digambarkeun dina pasal dua welas kitab Daniel, tempat lambang dua bagéan tina perjangjian langgeng éta sacara husus diidéntifikasi, sarta dipedar dina ayat 9/11.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:9–11.
Sarta manéhna ngandika, “Jung geura indit, Daniel; sabab kecap-kecap ieu geus ditutup jeung diségel nepi ka mangsa ahir. Loba jalma bakal disucikeun, dijadikeun bodas, jeung diuji; tapi jalma-jalma jahat bakal terus ngalakukeun kajahatan; sarta teu aya saurang ogé ti antara jalma-jalma jahat anu bakal ngarti; tapi anu wijaksana bakal ngarti. Jeung ti mangsa kurban sapopoé dicabut, sarta kakayejian anu nyababkeun karuksakan ditegakkan, bakal aya sarébu dua ratus salapan puluh poé.” Daniel 12:9–11.
The final unsealing that produces a three-step testing process as represented in verse ten as “purified, and made white, and tried,” is associated with the twelve hundred and ninety years. The pioneer understanding of the verse is that the removal of the resistance of paganism in 508, began a thirty-year process that led to the setting up of the papacy as the fifth kingdom of Bible prophecy in 538, who then reigned as the fifth kingdom of Bible prophecy until the twelve hundred and sixty years concluded in 1798. The thirty years from 508 until 538 is also represented by Paul as a “falling away first,” in 2 Thessalonians.
Muka panutup anu pamungkas, anu ngahasilkeun hiji prosés pangujian tilu léngkah sakumaha digambarkeun dina ayat kasapuluh ku kecap “disucikeun, dijadikeun bodas, jeung diuji,” patalina jeung sarébu dua ratus salapan puluh taun. Pamahaman para panaratas ngeunaan ayat éta nyaéta yén dicabutna halangan paganisme dina taun 508 ngamimitian hiji prosés tilu puluh taun anu ngantunkeun kana ditegakkanna kapausan minangka karajaan kalima tina nubuat Alkitab dina taun 538, anu tuluy maréntah minangka karajaan kalima tina nubuat Alkitab nepi ka sarébu dua ratus genep puluh taun réngsé dina taun 1798. Tilu puluh taun ti 508 nepi ka 538 ogé digambarkeun ku Paulus salaku “murtad heula,” dina 2 Tesalonika.
In 2 Thessalonians the subject is the relationship between pagan Rome and papal Rome, the fourth and fifth kingdoms of prophecy respectively. It is in this chapter of Thessalonians that William Miller discovered that the “daily” in the book of Daniel represented pagan Rome, and Miller further discovered that the “daily” in Daniel was always presented in connection with the abomination or the transgression of desolation. The abomination and transgression of desolation in the book of Daniel represent what John identifies in the book of Revelation as the image of the beast and the mark of the beast, respectively.
Dina 2 Tesalonika, jejerna nyaeta patalina antara Roma kapir jeung Roma kapausan, masing-masing minangka karajaan kaopat jeung kalima dina nubuat. Dina ieu pasal tina Tesalonika William Miller manggihan yén “daily” dina kitab Daniel ngagambarkeun Roma kapir, sarta Miller salajengna manggihan yén “daily” dina Daniel salawasna dipidangkeun patalina jeung kakejian atawa palanggaran anu nyababkeun karuksakan. Kakejian jeung palanggaran anu nyababkeun karuksakan dina kitab Daniel ngagambarkeun naon anu ku Yohanes diidéntifikasi dina kitab Wahyu minangka gambar sato galak jeung tanda sato galak, masing-masing.
William Miller based most, if not all, of his prophetic applications upon his identification of two desolating powers, represented as the “daily” (pagan Rome), and the second desolating power, which is expressed two ways, as the transgression of desolation (the combination of church and state), in the Revelation—as the image of beast (the papal prophetic structure), and the abomination of desolation (the worship of the sun) in Revelation—as the mark of the beast. The understanding derived by Miller from Paul’s presentation in 2 Thessalonians was a primary foundational understanding of Miller, who is the symbol of the foundations of Adventism. Paul claims that those who do not love the truth represented in chapter two of 2 Thessalonians are those who receive strong delusion.
William Miller ngadasarkeun lolobana, upama lain sakabéhna, tina panerapan-panerapan nubuatna kana idéntifikasi anjeunna ngeunaan dua kakawasaan anu nganyenyeri ku nyieun tumpur, anu digambarkeun minangka “daily” (Roma kapir), jeung kakawasaan kadua anu nganyenyeri ku nyieun tumpur, anu diungkapkeun ku dua cara, nya éta salaku transgression of desolation (gabungan garéja jeung nagara), dina Wahyu—salaku image of the beast (struktur nubuat kapapaan), jeung abomination of desolation (pangibadan ka panonpoé), dina Wahyu—salaku mark of the beast. Pamahaman anu dicandak ku Miller tina pedaran Paulus dina 2 Tesalonika mangrupa pamahaman dasar anu utami pikeun Miller, anu jadi lambang tina pondasi Adventisme. Paulus netelakeun yén jalma-jalma anu henteu mikanyaah ka bebeneran anu ditepikeun dina pasal kadua 2 Tesalonika téh nya éta jalma-jalma anu narima strong delusion.
In Daniel’s three verses (Daniel 12:9–11) the symbolic understanding in the latter days cannot include the application of time, for as of October 22, 1844; the application of prophetic time is no longer valid. The 9/11 verses represent two distinct periods of thirty years and twelve hundred and sixty years. The numbers forty and the number twelve hundred and sixty are both symbols of a prophetic wilderness, and are prophetically interchangeable. Therefore, twelve hundred and sixty can be understood as forty, and forty is the tithe of four hundred. The 9/11 verses symbolize the number of the everlasting covenant, as represented by four hundred (Abraham) in connection with thirty (Paul). The ‘wilderness’ represented by ‘twelve hundred and sixty’ aligns with a ‘wilderness of ‘forty’, and four, is a tithe of four hundred. Thirty is thirty. Four hundred and thirty is produced by the number four hundred added to the number thirty, which in Ezekiel chapter four is represented as three hundred and ninety added to the number forty.
Dina tilu ayat dina Daniel (Daniel 12:9–11), pamahaman simbolis dina poe-poe panungtungan moal tiasa ngawengku panerapan waktu, sabab ti saprak 22 Oktober 1844, panerapan waktu nubuat geus henteu sah deui. Ayat-ayat 9/11 ngagambarkeun dua mangsa anu béda, nyaéta tilu puluh taun jeung sarébu dua ratus genep puluh taun. Bilangan opat puluh jeung bilangan sarébu dua ratus genep puluh duanana mangrupakeun lambang padang gurun nubuat, sarta dina harti nubuat bisa silihgantikeun. Ku sabab éta, sarébu dua ratus genep puluh tiasa dipikaharti minangka opat puluh, jeung opat puluh téh perpuluhan tina opat ratus. Ayat-ayat 9/11 ngalambangkeun bilangan tina perjangjian anu langgeng, sakumaha diwakilan ku opat ratus (Ibrahim) patalina jeung tilu puluh (Paulus). “Padang gurun” anu diwakilan ku “sarébu dua ratus genep puluh” saluyu jeung “padang gurun” “opat puluh”, sarta opat téh perpuluhan tina opat ratus. Tilu puluh téh tilu puluh. Opat ratus tilu puluh dihasilkeun ku bilangan opat ratus ditambah kana bilangan tilu puluh, anu dina Ezekiel pasal opat diwakilan minangka tilu ratus salapan puluh ditambah kana bilangan opat puluh.
The 9/11 verses in chapter twelve represent the middle of three prophetic periods in the chapter, and they are a symbol of the everlasting covenant that is unsealed in the latter days. The unsealing of the meaning of four hundred and thirty in the latter days is brought about in chapter four of Ezekiel.
Ayat-ayat 9/11 dina bab dua welas ngawakilan bagian tengah tina tilu mangsa nubuat dina éta bab, sarta éta mangrupikeun lambang tina pajangjian langgeng anu dibuka segelna dina poé-poé panungtungan. Dibukana segel harti tina opat ratus tilu puluh dina poé-poé panungtungan diwujudkeun dina bab opat kitab Ezekiel.
The Lion of the tribe of Judah is now unsealing the final warning message to those who have by faith entered into the Most Holy Place with Ezekiel, John, Daniel and Isaiah. That truth is opened up in conjunction with the lifting up of those represented not only as the outcasts of Israel, but as the ensign of the one hundred and forty-four thousand. That truth is set within the context of the covenant represented by Abraham’s four hundred years in conjunction with the covenant represented by Paul’s thirty years. That truth is set forth in Daniel twelve’s 9/11 verses, that represent the middle of three symbolic periods, which were correctly understood by the Millerites. The middle 9/11 truth that is being unsealed in Daniel twelve is represented in Ezekiel’s three hundred and ninety days and forty days. Those days are opened up to Ezekiel in the thirtieth year of the seventeenth Jubilee cycle, and Ezekiel, as a priest represents the priesthood of the one hundred and forty-four thousand who are in the middle test, of three tests.
Singa ti kaom Yuda ayeuna keur muka segel amanat panggeuing panungtungan ka jalma-jalma anu ku iman geus asup ka Tempat Nu Mahasuci bareng jeung Yehezkiel, Yohanes, Daniel, jeung Yesaya. Kaleresan éta dibuka sajalan jeung diangkatna jalma-jalma anu digambarkeun lain waé minangka anu dibuang ti Israil, tapi ogé minangka panji ti saratus opat puluh opat rébu. Kaleresan éta ditempatkeun dina kontéks perjangjian anu dilambangkeun ku opat ratus taunna Ibrahim sajalan jeung perjangjian anu dilambangkeun ku tilu puluh taunna Paulus. Kaleresan éta dipedar dina ayat-ayat 9/11 tina Daniel dua welas, anu ngawakilan tengah tina tilu kurun simbolis, anu geus kaharti kalayan bener ku kaum Millerit. Kaleresan 9/11 anu aya di tengah, anu ayeuna keur dibuka segelna dina Daniel dua welas, dilambangkeun dina tilu ratus salapan puluh poé jeung opat puluh poéna Yehezkiel. Poé-poé éta dibuka ka Yehezkiel dina taun ka tilu puluh tina siklus Yobel anu ka tujuh welas, sarta Yehezkiel, salaku imam, ngawakilan kaimaman saratus opat puluh opat rébu anu keur aya dina ujian tengah, tina tilu ujian.
Ezekiel, is marked within the temple test on the “fifth day” of the “fourth month,” which in Millerite history marked the very middle (“midway”) of the seventh-months that began at the first disappointment on April 19, 1844, and ended on October 22 of the same year.
Yehezkiel dicirian dina ujian Bait Allah dina “poé kalima” bulan “kaopat,” anu dina sajarah Millerite nandaan pisan pertengahan (“midway”) tina bulan-bulan katujuh anu dimimitian dina kuciwa anu kahiji tanggal 19 April 1844, sarta réngsé dina 22 Oktober taun anu sarua.
“In the summer of 1844, midway between the time when it had been first thought that the 2300 days would end, and the autumn of the same year, to which it was afterward found that they extended, the message was proclaimed in the very words of Scripture: ‘Behold, the Bridegroom cometh!’” The Great Controversy, 398.
“Dina usum panas taun 1844, dina pertengahan antara waktu nalika mimitina dianggap yén 2300 poé éta bakal réngsé, jeung usum gugur dina taun anu sarua, anu engké kapanggih yén éta nepi ka dinya, amanat éta diumumkeun ku kecap-kecap Kitab Suci anu sarua kénéh: ‘Lah, Pangantén lalaki sumping!’” The Great Controversy, 398.
July 21, 1844 was midway in the seven sacred months, and on that date Samuel Snow was at the Boston Tabernacle presenting his message of the Midnight Cry. There, for the first time in a public presentation he “proclaimed in the very words of Scripture: ‘Behold, the Bridegroom cometh!’” We are now symbolically standing with Ezekiel in the Boston Tabernacle, shortly before the lifting up of the messengers of the midnight cry go forth like a tidal wave. The prophetic process of lifting up the ensign is represented in the prophetic line of Islam in Revelation chapter nine. Ezekiel chapter four provides the second witness and the conclusion of that prophecy of three hundred and ninety-one years and fifteen days, and he does so in chapter four.
Tanggal 21 Juli 1844 aya di tengah-tengah tujuh bulan suci, sarta dina tanggal éta Samuel Snow aya di Boston Tabernacle nepikeun amanatna ngeunaan Midnigth Cry. Di dinya, pikeun kahiji kalina dina hiji nepikeun umum, anjeunna “ngawartakeun ku kecap-kecap Kitab Suci sorangan: ‘Behold, the Bridegroom cometh!’” Ayeuna urang sacara simbolis keur nangtung babarengan jeung Ezekiel di Boston Tabernacle, saheulaanan saméméh panganggeusan para utusan tina midnigth cry indit maju kawas gelombang pasang anu ngagulung. Prosés nubuat ngeunaan ngangkat panji dilambangkeun dina garis nubuat Islam dina Wahyu pasal salapan. Ezekiel pasal opat nyadiakeun saksi anu kadua jeung kacindekan tina éta nubuat salila tilu ratus salapan puluh hiji taun jeung lima belas poé, sarta anjeunna ngalakukeun kitu dina pasal opat.
We will continue these things in the next article.
Urang baris neruskeun ieu perkara dina artikel salajengna.