There are many amazing and important prophetic lines and truths in the book of Ezekiel. Of the biblical illustrations of prophets within the temple, Ezekiel is the one above all others that identifies the wheels within the wheels. Those wheels, according to Sister White represent the complex interplay of human activity illustrating the sequence of events in the time of the latter rain. Those events are represented by the prophet when he became part of the prophecy in an acted-out parable, such as when Ezekiel lies on his left and then right side in chapter four’s illustration of the siege of Jerusalem. There are also thirteen specific dates that outline Ezekiel’s history, and in so doing provide the waymarks of the latter rain period, when the one hundred and forty-four thousand are sealed. There are truths conveyed not only through dates, but also by numbers such as seventeen, nineteen, twenty-five, seventy, forty, three hundred and ninety and of course, thirty. Another number that is perhaps the most important number in the book of Ezekiel is the number one hundred and fifty. Yet the number one hundred and fifty is not found in the book of Ezekiel. Still, line upon line—it is there.
Dina kitab Yehezkiel aya loba pisan garis-garis nubuat jeung bebeneran anu matak kagum sarta penting. Tina gambaran-gambaran Alkitabiah ngeunaan para nabi di jero Bait Allah, Yehezkiel lah anu, leuwih ti sakabéh nu séjén, ngawanohkeun roda-roda di jero roda-roda. Roda-roda éta, nurutkeun Sister White, ngawakilan silih patalina anu ruwet tina kagiatan manusa anu ngagambarkeun runtuyan kajadian dina mangsa hujan ahir. Kajadian-kajadian éta diwakilan ku nabi nalika anjeunna jadi bagian tina nubuat dina hiji misil anu dipagelarkeun ku lampah, saperti nalika Yehezkiel ngagolér dina sisi kénca tuluy dina sisi katuhu dina gambaran pasal kaopat ngeunaan pangepungan Yerusalem. Aya ogé tilu welas tanggal husus anu ngaguratkeun sajarah Yehezkiel, sarta ku kituna nyadiakeun tanda-tanda jalan tina mangsa hujan ahir, nalika saratus opat puluh opat rébu diségél. Aya bebeneran-bebeneran anu ditepikeun lain ngan ukur ngaliwatan tanggal, tapi ogé ku angka-angka saperti tujuh welas, salapan welas, dua puluh lima, tujuh puluh, opat puluh, tilu ratus salapan puluh, sarta tangtu waé, tilu puluh. Angka séjén anu bisa jadi mangrupa angka pangpentingna dina kitab Yehezkiel nyaéta angka saratus lima puluh. Sanajan kitu, angka saratus lima puluh teu kapanggih dina kitab Yehezkiel. Tapi tetep, baris demi baris—éta aya di dinya.
The number one hundred and fifty is prophetically embedded within the line of the siege, and the siege is a distinct prophetic line; or if you will, the siege is a wheel. A prophetic line of history will always possess an alpha and omega, and in so doing the characteristics of alpha and omega must be represented at the beginning and end of the line, or it isn’t a line. The alpha event of the siege was the death of Ezekiel’s wife and the end of the siege was the death of the bride of Christ, as represented by the destruction of Jerusalem.
Bilangan saratus lima puluh sacara profétis kakandung dina garis pangepungan, sarta pangepungan éta mangrupa garis profétis anu béda; atawa upami anjeun kersa, pangepungan téh hiji roda. Hiji garis sajarah profétis salawasna miboga alfa jeung oméga, sarta ku kituna ciri-ciri alfa jeung oméga kudu kacerminan dina awal jeung ahir garis éta, upami henteu, éta lain hiji garis. Kajadian alfa tina pangepungan éta nyaéta pupusna pamajikan Yehezkiel, sarta ahir pangepungan éta nyaéta pupusna pangantén awéwé Kristus, sakumaha digambarkeun ku karuksakan Yerusalem.
And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. He that overcometh shall inherit all things; and I will be his God, and he shall be my son. But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will show thee the bride, the Lamb’s wife. Revelation 21:2–9.
Sareng sim kuring, Yohanes, ningali kota suci, nyaéta Yerusalem anyar, turun ti Allah kaluar ti sawarga, geus disadiakeun saperti panganten awewe anu dihias pikeun salakina. Tuluy sim kuring ngadangu sora anu tarik ti sawarga, saur-Na, “Behold, Kemah Allah aya jeung manusa, sarta Mantenna bakal cicing jeung maranéhna, jeung maranéhna bakal jadi umat-Na, sarta Allah sorangan bakal aya jeung maranéhna, sarta jadi Allah maranéhna. Jeung Allah bakal mupus sagala cimata tina panon maranéhna; moal aya deui pati, moal aya deui kasedihan, atawa ceurik, moal aya deui kanyeri: sabab hal-hal anu baheula geus kaliwat.” Sarta Anjeunna anu linggih dina tahta ngandika, “Behold, Kami ngajadikeun sagala rupa anyar.” Jeung Mantenna ngandika ka sim kuring, “Tulis: sabab ieu pangandika téh leres tur satia.” Jeung Mantenna ngandika deui ka sim kuring, “Geus rengse. Kami teh Alfa jeung Omega, awal jeung ahir. Ka sing saha anu hanaang, ku Kami bakal dipaparin tina sumber cai kahirupan kalayan haratis. Anu meunang bakal narima warisan sagala rupa; jeung Kami bakal jadi Allahna, sarta manehna bakal jadi putra Kami. Tapi anu sieun, jeung anu teu percaya, jeung anu kajijikeun, jeung para jelema maehan, jeung para jinah, jeung para tukang sihir, jeung para panyembah brahala, jeung sakumna anu tukang bohong, bakal meunang bagianna dina talaga anu hurung ku seuneu jeung walirang: éta téh pati anu kadua.” Lajeng datang ka sim kuring salah sahiji ti tujuh malaikat anu nyekel tujuh bokor pinuh ku tujuh pageblug panungtungan, tuluy nyarios jeung sim kuring, pokna, “Ka dieu, ku sim kuring rek dipintonkeun ka maneh panganten awewe, pamajikan Anak Domba.” Wahyu 21:2–9.
Ezekiel’s wife dies at the outset of the siege, and she is there identified as the “desire of” Ezekiel’s “eyes,” and in the destruction of Jerusalem set forth in the same chapter, Jerusalem is identified as “the desire” of Israel’s “eyes.”
Pamajikan Yézkiel pupus dina awal pangepungan, sarta di dinya manehna dipikawanoh minangka “kahayang panon” Yézkiel, jeung dina karuksakan Yérusalém anu dipidangkeun dina pasal anu sarua, Yérusalém dipikawanoh minangka “kahayang panon” Israél.
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, … Also the word of the Lord came unto me, saying, Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded. And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so?
Maneh dina taun kasalapan, dina bulan kasapuluh, dina poé kasapuluh bulan éta, firman PANGERAN sumping ka kuring, saur-Na, … Kitu deui firman PANGERAN sumping ka kuring, saur-Na, He anak manusa, tenjo, Kami rek nyabut ti anjeun anu jadi karesep panon anjeun ku hiji hanteman; tapi anjeun ulah milu sedih atawa ceurik, sarta cimata anjeun ulah ngalir. Tahan diri pikeun henteu ngaduhuk; ulah ngayakeun pangduka pikeun nu paéh; beungkeutkeun iket sirah anjeun dina sirah anjeun, jeung pake sapatu anjeun dina suku anjeun, ulah nutupan biwir, sarta ulah dahar roti ti jelema-jelema. Ku kituna isuk-isuk kuring nyarita ka rahayat; sarta magribna pamajikan kuring maot; tuluy isukna kuring ngalakonan sakumaha anu diparéntahkeun ka kuring. Jeung rahayat pok ka kuring, Naha anjeun moal ngabéjaan ka kami naon hartina ieu hal-hal pikeun kami, nepi ka anjeun ngalakukeun kitu?
Then I answered them, The word of the Lord came unto me, saying, Speak unto the house of Israel, Thus saith the Lord God; Behold, I will profane my sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword. And ye shall do as I have done: ye shall not cover your lips, nor eat the bread of men. And your tires shall be upon your heads, and your shoes upon your feet: ye shall not mourn nor weep; but ye shall pine away for your iniquities, and mourn one toward another.
Tuluy kuring ngawaler ka maranéhna, “Firman PANGERAN sumping ka kuring, pokna: Ucapkeun ka kulawarga Israil, kieu timbalan Gusti ALLAH: Tingali, Kami rek ngahinakeun tempat suci Kami, kaagungan kakuatan maranéh, kahayang panon maranéh, jeung anu dipikanyaah ku jiwa maranéh; sarta anak-anak lalaki jeung anak-anak awéwé maranéh anu ku maranéh ditinggalkeun bakal tumpur ku pedang. Jeung maranéh bakal ngalakonan sakumaha anu ku kuring geus dipigawé: maranéh moal nutupan biwir maranéh, jeung moal dahar roti ti jalma-jalma. Jeung serban maranéh bakal tetep dina sirah maranéh, jeung sapatu maranéh dina suku maranéh: maranéh moal ngungun atawa ceurik; tapi maranéh bakal layu ku kajahatan maranéh, sarta silihduka saurang ka saurang.”
Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Also, thou son of man, shall it not be in the day when I take from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds, their sons and their daughters, That he that escapeth in that day shall come unto thee, to cause thee to hear it with thine ears? In that day shall thy mouth be opened to him which is escaped, and thou shalt speak, and be no more dumb: and thou shalt be a sign unto them; and they shall know that I am the Lord. Ezekiel 24:1, 15–27.
Ku kituna, Yehezkiel téh jadi hiji tanda pikeun maranéh: nurutkeun sagala anu geus dipigawéna, maranéh ogé bakal ngalakukeun kitu; jeung lamun ieu kajadian, maranéh bakal nyaho yén Kami teh PANGERAN ALLAH. Kitu deui, eh anak manusa, naha lain dina poé nalika Kami nyabut ti maranéhna kakuatanana, kabungahan kamulyaanana, anu dipikahayang ku panonna, jeung anu jadi pangarepan haténa, nya éta anak-anak lalaki maranéhna jeung anak-anak awéwé maranéhna, yén jalma anu salamet dina poé éta bakal datang ka anjeun, supaya ngadadarkeun éta ka ceuli anjeun? Dina poé éta sungut anjeun bakal dibuka ka anu salamet éta, sarta anjeun bakal nyarita, moal beuki bisu deui; ku kituna anjeun bakal jadi tanda pikeun maranéhna, sarta maranéhna bakal nyaho yén Kami teh PANGERAN. Yehezkiel 24:1, 15–27.
The siege’s alpha is the death of Ezekiel’s desire, and the omega is the death of Israel’s desire.
Alfa tina pengepungan téh nyaéta pupusna kahayang haté Yézékiel, jeung omegana nyaéta pupusna kahayang haté Israél.
Hearing, but Not Hearing
Ngadéngé, tapi Henteu Ngadéngé
There are five times the elders or the people are portrayed in some fashion as listening to Ezekiel. In Ezekiel 8:1, the elders of Judah sit before him. In Ezekiel 14:1 the elders come and sit before him. In Ezekiel 20:1 the elders of Israel come to inquire of the Lord. In Ezekiel 37:18, God tells Ezekiel: “When the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these?” In chapter twenty-four the people directly ask: “Wilt thou not tell us what these things are to us, that thou doest so?” In each of the five instances the elders or people are in a Laodicean condition.
Aya lima kali para kokolot atawa jalma-jalma digambarkeun dina hiji cara keur ngaregepkeun ka Ezekiel. Dina Ezekiel 8:1, para kokolot Yuda calik di payuneunana. Dina Ezekiel 14:1 para kokolot datang sarta calik di payuneunana. Dina Ezekiel 20:1 para kokolot Israil datang rék naros ka PANGERAN. Dina Ezekiel 37:18, Allah ngandika ka Ezekiel: “Lamun anak-anak bangsamu nyarita ka maneh, pokna, Naha moal némbongkeun ka kami naon hartina ieu-ieu teh keur maneh?” Dina pasal dua puluh opat jalma-jalma langsung nanya: “Naha moal nyaritakeun ka kami naon hartina ieu perkara-perkara teh pikeun kami, nepi ka maneh ngalakukeun kitu?” Dina unggal tina lima kajadian éta, para kokolot atawa jalma-jalma aya dina kaayaan Laodikea.
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.
Sarta Anjeunna ngandika, “Indit, sarta béjakeun ka ieu bangsa: Maranéh enya-enya ngadéngé, tapi henteu ngarti; jeung enya-enya ningali, tapi henteu nyarandé. Jadikeun hate ieu bangsa beurat, jadikeun ceulina taruli, sarta peureumkeun panonna; supaya maranéhna ulah ningali ku panonna, ulah ngadéngé ku ceulina, ulah ngarti ku haténa, tuluy tobat, sarta disageurkeun.” Yesaya 6:9, 10.
The five representations of the people hearing but not hearing, and the five representations of the people seeing, but not seeing align with the five steps of those who refuse to see and hear in Isaiah’s testimony.
Lima gambaran ngeunaan jalma-jalma anu ngadangu tapi teu ngadangu, jeung lima gambaran ngeunaan jalma-jalma anu ningali tapi teu ningali, sajajar jeung lima léngkah jalma-jalma anu nampik ningali jeung ngadangu dina kasaksian Yesaya.
But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:13.
Tapi firman Gusti ka maranéhna jadi parentah demi parentah, parentah demi parentah; garis demi garis, garis demi garis; di dieu saeutik, di ditu saeutik; supaya maranéhna indit, tuluy titajong ka tukang, remuk, kajiret, jeung katewak. Yesaya 28:13.
And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Isaiah 8:15.
Sarta loba di antara maranéhna bakal titéréd, sarta murag, sarta pegat, sarta kabeungkeut ku jebakan, sarta katarik. Yesaya 8:15.
Signs
Tanda-tanda
In chapter twenty-four of Ezekiel, the period beginning at the siege and the death of Ezekiel’s wife—the desire of his eyes ends at the death of Jerusalem—the desire of Israel’s eyes. The one-and-a-half-year siege contains the signature of Alpha and Omega, and the period begins and ends with a sign. As in Ezekiel twenty-four, Jesus identifies the sign of the siege in Matthew twenty-four.
Dina pasal dua puluh opat tina Yehezkiel, mangsa anu dimimitian ku pangepungan jeung pupusna pamajikan Yehezkiel—kahayang panonna—tungtungna nepi ka pupusna Yerusalem—kahayang panon Israil. Pangepungan salila sataun satengah éta ngandung tanda Alpha jeung Omega, sarta mangsa éta dimimitian jeung dipungkas ku hiji tanda. Saperti dina Yehezkiel dua puluh opat, Yesus nandaan tanda pangepungan éta dina Mateus dua puluh opat.
“Christ’s words had been spoken in the hearing of a large number of people; but when He was alone, Peter, John, James, and Andrew came to Him as He sat upon the Mount of Olives. ‘Tell us,’ they said, ‘when shall these things be? and what shall be the sign of Thy coming, and of the end of the world?’ Jesus did not answer His disciples by taking up separately the destruction of Jerusalem and the great day of His coming. He mingled the description of these two events. Had He opened to His disciples future events as He beheld them, they would have been unable to endure the sight. In mercy to them He blended the description of the two great crises, leaving the disciples to study out the meaning for themselves. When He referred to the destruction of Jerusalem, His prophetic words reached beyond that event to the final conflagration in that day when the Lord shall rise out of His place to punish the world for their iniquity, when the earth shall disclose her blood, and shall no more cover her slain. This entire discourse was given, not for the disciples only, but for those who should live in the last scenes of this earth’s history.
“Kecap Kristus parantos diucapkeun ka payuneun jalma réa; nanging nalika Anjeunna nyorangan, Petrus, Yohanes, Yakobus, jeung Andreas sumping ka Anjeunna, waktos Anjeunna linggih di Gunung Zaitun. ‘Béjakeun ka kami,’ saur maranéhna, ‘iraha ieu sagala bakal kajadian? jeung naon anu bakal jadi tanda kadatangan-Mu, jeung ahir dunya?’ Isa henteu ngawaler murid-murid-Na ku misahkeun antara karuksakan Yerusalem jeung poé agung kadatangan-Na. Anjeunna ngahijikeun pedaran ngeunaan dua kajadian ieu. Lamun Anjeunna muka ka murid-murid-Na perkara kajadian-kajadian nu bakal datang sakumaha anu ku Anjeunna katenjo, maranéhna moal sanggup nahan paningal éta. Ku welas asih ka maranéhna, Anjeunna ngahijikeun pedaran ngeunaan dua krisis agung éta, ngantunkeun murid-murid pikeun neuleuman hartina ku maranéhna sorangan. Nalika Anjeunna nyebut karuksakan Yerusalem, kecap-kecap nubuat-Na ngalegaan ngalangkungan éta kajadian nepi ka seuneu pamungkas dina poé nalika Gusti bakal jumeneng ti padumukan-Na pikeun ngahukum dunya ku sabab kajahatan maranéhna, nalika bumi bakal ngébréhkeun getihna, sarta moal deui nutupan jalma-jalma anu paéh dibunuh di jerona. Sakabéh ieu amanat dipasihkeun lain ngan pikeun murid-murid wungkul, tapi ogé pikeun maranéhna anu bakal hirup dina adegan-adegan panungtung sajarah dunya ieu.”
“Turning to the disciples, Christ said, ‘Take heed that no man deceive you. For many shall come in My name, saying, I am Christ; and shall deceive many.’ Many false messiahs will appear, claiming to work miracles, and declaring that the time of the deliverance of the Jewish nation has come. These will mislead many. Christ’s words were fulfilled. Between His death and the siege of Jerusalem many false messiahs appeared. But this warning was given also to those who live in this age of the world. The same deceptions practiced prior to the destruction of Jerusalem have been practiced through the ages, and will be practiced again.
Nyanghareupan para murid, Kristus ngandika, “Awas, ulah nepi ka aya anu nipu ka maraneh. Sabab loba anu bakal datang maké ngaran Kami, bari nyebut, Kami teh Kristus; sarta bakal nipu loba jelema.” Loba mesias palsu bakal mucunghul, ngaku ngalakonan mujijat, sarta nyatakeun yen geus datang waktuna pikeun ngabebaskeun bangsa Yahudi. Ieu bakal nyasabkeun loba jelema. Kecap-kecap Kristus kacumponan. Antara pupus-Na jeung pengepungan Yerusalem loba mesias palsu mucunghul. Tapi ieu pangeling-eling teh dipasihkeun oge ka maranehna anu hirup dina ieu jaman dunya. Panipuan anu sarua anu dipraktékkeun samemeh karuksakan Yerusalem geus dipraktékkeun sapanjang jaman, sarta bakal dipraktékkeun deui.
“‘And ye shall hear of wars and rumors of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet.’ Prior to the destruction of Jerusalem, men wrestled for the supremacy. Emperors were murdered. Those supposed to be standing next the throne were slain. There were wars and rumors of wars. ‘All these things must come to pass,’ said Christ, ‘but the end [of the Jewish nation as a nation] is not yet. For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ Christ said, As the rabbis see these signs, they will declare them to be God’s judgments upon the nations for holding in bondage His chosen people. They will declare that these signs are the token of the advent of the Messiah. Be not deceived; they are the beginning of His judgments. The people have looked to themselves. They have not repented and been converted that I should heal them. The signs that they represent as tokens of their release from bondage are signs of their destruction.” The Desire of Ages, 628.
“‘Jeung maraneh bakal ngadéngé ngeunaan perang jeung béja-béja perang: sing awas, ulah nepi ka maraneh kaganggu, sabab sakabéh ieu kudu kajadian, tapi ahirna can datang.’ Saméméh karuksakan Yerusalem, jalma-jalma silih tarung pikeun kakawasaan pangluhurna. Kaisar-kaisar dipaéhan. Maranéhna anu disangka nangtung pangdeukeutna kana tahta dipaéhan. Aya perang jeung béja-béja perang. ‘Sakabéh ieu kudu kajadian,’ saur Kristus, ‘tapi ahir [bangsa Yahudi salaku hiji bangsa] can datang. Sabab bangsa bakal ngalawan bangsa, jeung karajaan ngalawan karajaan; sarta bakal aya kalaparan, panyakit sampar, jeung lini, di rupa-rupa tempat. Sakabéh ieu téh kakara mimiti kasedihan.’ Kristus ngandika, Sakumaha para rabi ningali tanda-tanda ieu, maranéhna bakal ngumumkeun yén ieu téh pangadilan Allah ka bangsa-bangsa lantaran nahan umat pilihan-Na dina perbudakan. Maranéhna bakal ngumumkeun yén tanda-tanda ieu téh perlambang datangna Al Masih. Ulah kabobodo; ieu téh mimiti pangadilan-Na. Ieu bangsa geus ngandel ka dirina sorangan. Maranéhna henteu tobat jeung henteu dibobodo deui supaya Kami nyageurkeun maranéhna. Tanda-tanda anu ku maranéhna dipidangkeun minangka perlambang kabébasan maranéhna tina perbudakan téh sabenerna tanda-tanda karuksakan maranéhna.” The Desire of Ages, 628.
The siege of Jerusalem in the year 66, contained the sign of Rome placing its standards in the precinct of the sanctuary. Jesus’ commentary of the events of the period of 66 to 70, aligned the destruction of the year 70 with His Second Coming; and there is a sign associated with His Second Coming.
Pangepungan Yerusalem dina taun 66 ngandung tanda yén Roma nempatkeun panjina-panjina di buruan tempat suci. Panarangan Yesus ngeunaan kajadian-kajadian dina mangsa taun 66 nepi ka 70 nyaluyukeun karuksakan dina taun 70 jeung Kadatangan-Na anu Kadua; sarta aya hiji tanda anu pakait jeung Kadatangan-Na anu Kadua.
“Soon our eyes were drawn to the East, for a small black cloud had appeared about half as large as a man’s hand, which we all knew was the Sign of the Son of Man.” The Day Star, 1846.
“Teu lila panon kami kasered ka beulah Wétan, sabab aya mega hideung leutik geus nembongan, sakira satengah gedéna leungeun hiji jalma, anu ku urang sadaya dipikanyaho minangka Tanda Putra Manusa.” The Day Star, 1846.
The beginning and ending of the history of 66 to 70 AD contain a sign associated with the beginning of the siege and the destruction of the city, that aligns with the alpha and omega sign of the death of the desire of the eyes in 587 BC and 586 BC.
Awal jeung ahir sajarah taun 66 nepi ka 70 M ngandung hiji tanda anu pakait jeung mimiti pangepungan sarta karuksakan kota, anu sajajar jeung tanda alfa jeung omega tina pupusna nu dipikahayang ku panon dina taun 587 SM jeung 586 SM.
The history of the one-and-a-half-year siege is a “sign,” for the latter days. The foolish virgins represented in the history of Ezekiel find the counterpart in the history of the wise virgins who saw the sign of the siege in the year 66 and fled to safety. The one-and-a-half-year siege is the sign that manifests two classes of worshippers. One class will understand the sign, the other class, represented as “many” by Isaiah—will not see or hear.
Sajarah pangepungan salila sataun satengah téh mangrupa hiji “tanda” pikeun poé-poé panungtungan. Parawan bodo anu digambarkeun dina sajarah Yézkiel manggihan padananana dina sajarah parawan wijaksana anu ningali tanda pangepungan dina taun 66 sarta ngungsi ka tempat anu aman. Pangepungan salila sataun satengah téh nyaéta tanda anu nembongkeun dua golongan panyembah. Hiji golongan bakal ngartos éta tanda, sedengkeun golongan séjén, anu ku Yesaya digambarkeun minangka “seueur” — moal ningali atawa ngadéngé.
Many and Few
Loba jeung Saeutik
Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen. Matthew 22:13, 14.
Geus éta saur raja ka para palayan, Beungkeut leungeun jeung sukuna, tuluy bawa manéhna indit, sarta alungkeun manéhna ka nu poék pangluarna; di dinya bakal aya ceurik jeung ngageremet huntu. Sabab loba anu dipanggil, tapi saeutik anu kapilih. Mateus 22:13, 14.
So the last shall be first, and the first last: for many be called, but few chosen. Matthew 20:16.
Ku kituna nu pandeurina bakal jadi pangheulana, jeung nu pangheulana jadi pandeurina; sabab loba anu dipanggil, tapi saeutik anu kapilih. Mateus 20:16.
To See and Hear
Pikeun Ningali jeung Ngadangu
There are five acted out parables in the book of Ezekiel and also five times that Ezekiel spoke to the leaders and people. Those two witnesses identify the five foolish virgins who refuse to ‘see’ and refuse to ‘hear.’ They refuse to see or hear the knowledge that is increased when Jesus, who as the Lion of the tribe of Judah unseals His prophetic Word.
Aya lima misil anu dipagelarkeun ku lampah dina kitab Yeheskiel, jeung ogé aya lima kali Yeheskiel nyarita ka para pamingpin jeung ka rahayat. Eta dua saksi ngaidéntifikasi lima parawan bodo anu nolak pikeun “ningali” jeung nolak pikeun “ngadangu.” Maranéhna nolak ningali atawa ngadangu pangaweruh anu ditambahan nalika Yesus, anu minangka Singa ti kaom Yuda, muka segel Firman nubuat-Na.
The World will See and Hear
Dunya baris Ningali jeung Ngadangu
All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.
Eh sakumna pangeusi dunya, jeung nu maratuh di bumi, tingal aranjeun, lamun Anjeunna ngadegkeun hiji panji di gunung-gunung; jeung lamun Anjeunna niup tarompet, dengékeun aranjeun. Yesaya 18:3.
And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness. Isaiah 29:18.
Dina poé éta, nu pireu bakal ngadéngé kecap-kecap tina éta kitab, sarta panon nu buta bakal ningali kaluar tina kaayaan samar, jeung tina poék. Yesaya 29:18.
My Foolish & Sottish People have no Knowledge
Jalma Kami anu Bodo jeung Dongo teu boga Pangaweruh
How long shall I see the standard, and hear the sound of the trumpet? For my people is foolish, they have not known me; they are sottish children, and they have none understanding: they are wise to do evil, but to do good they have no knowledge. Jeremiah 4:21, 22.
Sabaraha lila deui kuring kudu ningali panji, jeung ngadéngé sora tarompet? Sabab umat Kami téh bodo, maranéhna henteu nyaho ka Kami; maranéhna téh barudak anu bebal, sarta maranéhna taya pangarti; maranéhna pinter dina ngalakukeun kajahatan, tapi pikeun ngalakukeun kahadéan maranéhna teu boga pangaweruh. Yermia 4:21, 22.
Declare this in the house of Jacob, and publish it in Judah, saying, Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not. Jeremiah 5:20, 21.
Tepikeun ieu di kulawarga Yakub, sarta wartakeunana di Yuda, pokna, Dangukeun ayeuna ieu, heh bangsa nu bodo, jeung teu boga pangarti; anu boga panon, tapi teu nenjo; anu boga ceuli, tapi teu ngadéngé. Yeremia 5:20, 21.
A Rebellious House
Imah Nu Mumbulakukeun Pangalawan
The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.
Firman PANGERAN oge sumping ka kaula, saurna, “Anaking manusa, maneh cicing di tengah-tengah kulawarga anu barontak, anu boga panon pikeun nempo, tapi henteu nempo; maranéhna boga ceuli pikeun ngadangu, tapi henteu ngadangu; sabab maranéhna teh kulawarga anu barontak.” Yehezkiel 12:1, 2.
Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.
Ku sabab éta Kami nyarita ka maranéhna ku misil-misil, lantaran sanajan maranéhna ningali, maranéhna henteu ningali; sarta sanajan ngadangu, maranéhna henteu ngadangu, ogé henteu ngartos. Jeung ka maranéhna ngecapna nubuat Yesaya, anu ngandika, Ku pangdéngé maranéh baris ngadangu, tapi moal ngartos; jeung ku paningal maranéh baris ningali, tapi moal nenjo hartina. Sabab haté ieu bangsa geus jadi kandel, ceulina geus tumpul pikeun ngadangu, jeung panonna ku maranéhna sorangan geus dipicingan; supaya ulah sakali-kali maranéhna ningali ku panonna, ngadangu ku ceulina, ngartos ku haténa, tuluy tobat, sarta ku Kami disageurkeun.
But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:13–17.
Tapi bagja panon maranéh, sabab maranéhna ningali; jeung ceuli maranéh, sabab maranéhna ngadéngé. Sabab saéstuna Kami nyebut ka maranéh, yén loba nabi jeung jalma-jalma bener geus hayang ningali hal-hal anu maranéh tingali, tapi henteu ningalina; jeung ngadéngé hal-hal anu maranéh déngé, tapi henteu ngadéngéna. Mateus 13:13–17.
The Old Paths
Jalur-jalur Baheula
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Kieu timbalan PANGERAN, Maraneh kudu nangtung dina jalan-jalan, tuluy nengetan, sarta tanyakeun jalan-jalan anu baheula, mana jalan anu hade, sarta leumpanglah dina dinya, mangka maraneh bakal manggihan katengtreman pikeun jiwa maraneh. Tapi maranehna ngucap, “Kami moal leumpang dina dinya.” Kitu deui Kami geus netepkeun para pangawal ka maraneh, saur-Na, “Regepkeun sora tarompét.” Tapi maranehna ngucap, “Kami moal ngaregepkeun.” Yeremia 6:16, 17.
The Message of 1840–1844
Warta Taun 1840–1844
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Sakabéh amanat anu dipasrahkeun ti taun 1840–1844 kudu dijadikeun kuat ayeuna, sabab loba jalma anu geus leungit pituduhna. Eta amanat kudu ditepikeun ka sakabéh garéja.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
Kristus ngandika, “Begja mripatmu, awit iku padha ndeleng; lan kupingmu, awit iku padha krungu. Satemene Aku pitutur marang kowe, manawa akeh para nabi lan wong-wong mursid padha kepéngin ndeleng apa sing kowe deleng, nanging ora padha ndeleng; lan krungu apa sing kowe krungu, nanging ora padha krungu” [Mateus 13:16, 17]. Begja mripat sing ndeleng prakara-prakara kang katon ing taun 1843 lan 1844.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Eta seratan parantos dipaparinkeun. Jeung ulah aya reureuh dina ngulang deui eta seratan, sabab tanda-tanda jaman keur karandapan kalaksanakeun; pagawéan panutupan kudu dirampungkeun. Hiji pagawean anu agung bakal dipigawé dina waktu anu pondok. Moal lila deui hiji seratan bakal dipaparinkeun ku panangtuan Allah anu bakal ngagedéan jadi hiji pamenta anu tarik. Tuluy Daniel bakal nangtung dina bagianna, pikeun mikeun kasaksianna.” Manuscript Releases, jilid 21, 437.
The Sign of the Siege
Tanda Kapungkurkeun Kota
There is five times in the book of Ezekiel where he ‘acted out’ a parable that the people refused to see, and also five times he ‘spoke’ with those people, who refused to hear. The two witnesses of the acted parable and the speaking were presented to the five foolish virgins. One of the acted parables, located in chapter four represents the “sign” of the siege, that warns of the coming destruction. The message of Ezekiel is the message to Laodicea.
Dina kitab Yehezkiel aya lima kali anjeunna “ngalakonan” hiji misil anu ku rahayat ditolak pikeun ditempo, sarta ogé lima kali anjeunna “nyarios” ka eta rahayat, anu nolak pikeun ngadangu. Dua saksi tina misil anu dilakonan jeung tina pangandika éta dipidangkeun ka lima parawan bodo. Salah sahiji misil anu dilakonan, anu aya dina pasal opat, ngawakilan “tanda” pangepungan, anu mere pangeling-ngeling ngeunaan karuksakan anu bakal datang. Amanat Yehezkiel téh amanat ka Laodikea.
The “sign” given for Laodicea is the ‘sign of the siege’, and the siege of the latter days is represented by several witnesses. The only sign given to the Jews of Christ’s day was the sign of Jonah, who represents an acted-out parable of three days in the belly of a whale.
“tanda” anu dipasihkeun pikeun Laodicea nyaéta ‘tanda pangepungan’, sarta pangepungan dina poé-poé panungtungan diwakilan ku sababaraha saksi. Hiji-hijina tanda anu dipasihkeun ka urang Yahudi dina jaman Kristus nyaéta tanda Yunus, anu ngawakilan hiji misil anu dipidangkeun ku lampah ngeunaan tilu poé di jero beuteung lauk paus.
Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. Matthew 12:38–40.
Tuluy sababaraha ahli Taurat jeung urang Parisi ngawaler, pokna, “Guru, kami hayang ningali hiji tanda ti Anjeun.” Tapi Anjeunna ngawaler sarta ngandika ka maranéhna, “Turunan anu jahat jeung henteu satia neangan tanda; sarta moal aya tanda anu dipasihkeun ka dinya, iwal ti tanda nabi Yunus. Sabab sakumaha Yunus aya tilu poe tilu peuting dina beuteung lauk gedé, kitu deui Putra Manusa bakal aya tilu poe tilu peuting dina jero bumi.” Mateus 12:38–40.
The Sign of Jonah
Tanda Yunus
The sign of Jonah was an acted-out parable of a resurrection from death. John represents the same truth, for he was cast into a boiling pot of oil, and came out alive. Daniel in the lion’s den and the three worthies in the furnace of Nebuchadnezzar represent a resurrection from death. All represent the one hundred and forty-four thousand who are resurrected in Revelation chapter eleven.
Tanda Yunus téh hiji pasemon anu dipintonkeun ku lampah ngeunaan hudangna deui tina maot. Yohanes ngagambarkeun bebeneran anu sarua, sabab anjeunna dialungkeun kana kuali minyak nu ngagolak, sarta kaluar ti dinya dina kaayaan hirup. Daniél di liang singa jeung tilu jalma mulya dina tungku Nebukadnesar ngagambarkeun hiji hudangna deui tina maot. Sakabéhna ngagambarkeun saratus opat puluh opat rébu anu dihirupkeun deui dina Wahyu pasal sabelas.
“The thoughts of the Saviour now returned from contemplating the past and future. While the people were endeavoring to explain what they had seen and heard according to the impressions made upon their minds, and according to the light they possessed, ‘Jesus answered and said, This voice came not because of me, but for your sakes.’ It was the crowning evidence of his Messiahship, the signal of the Father that Jesus had uttered the truth, and was the Son of God. Would the Jews turn from this testimony of high Heaven? They had once asked the Saviour, What sign showest thou that we may see and believe? Innumerable signs had been given all through the ministry of Christ; yet they had closed their eyes and hardened their hearts lest they should be convinced. The crowning miracle of the resurrection of Lazarus did not remove their unbelief, but filled them with increased malice; and now that the Father had spoken, and they could ask for no further sign, their hearts were not softened and they still refused to believe.” Spirit of Prophecy, volume 3, 79.
“Pikiran Jurusalamet ayeuna balik deui sanggeus nengetan mangsa nu geus kaliwat jeung nu bakal datang. Nalika jalma-jalma keur usaha ngajelaskeun naon anu geus maranéhna tingali jeung kadéngé nurutkeun kana kesan anu timbul dina pikiran maranéhna, sarta nurutkeun kana cahaya anu dipibanda ku maranéhna, ‘Yesus ngawaler sarta saur-Na, Sora ieu datang lain ku sabab Kami, tapi pikeun aranjeun.’ Ieu téh bukti pangluhurna ngeunaan kamasian-Na, tanda ti Rama yén Yesus geus ngedalkeun bebeneran, sarta yén Anjeunna téh Putra Allah. Naha urang Yahudi rék ngabelok tina kasaksian ieu ti Surga nu Maha Luhur? Baheula maranéhna kungsi nanya ka Jurusalamet, Tanda naon anu dipintonkeun ku Anjeun ka kami sangkan kami ningali sarta percaya? Tanda-tanda anu teu kaitung lobana geus dipasihkeun sapanjang palayanan Kristus; tapi maranéhna geus nutup panonna sarta ngakeraskeun haténa supaya maranéhna ulah nepi ka diyakinkeun. Mujijat pangluhurna, nyaéta kabangkitan Lasarus, henteu ngaleungitkeun kateuercayaan maranéhna, tapi malah ngeusian maranéhna ku kajahatan anu beuki nambahan; jeung ayeuna sanggeus Rama parantos nyarios, sarta maranéhna teu bisa deui ménta tanda anu leuwih jauh, haténa henteu dilemeskeun, sarta maranéhna tetep nampik pikeun percaya.” Spirit of Prophecy, jilid 3, 79.
Lazarus was the sign of the resurrection as acted out by Jonah in the belly of the whale. The voice of the Father in connection with the resurrected Lazarus represents the combination of Divinity and humanity, which is of course the nature of Christ, who took human flesh upon Himself. The combination of Divinity with humanity is the ensign of the one hundred and forty-four thousand, and Lazarus is the sign of resurrection power which accomplishes the joining of Creator with creature.
Lasarus téh tanda ngeunaan kabangkitan sakumaha dipagelarkeun ku Yunus di jero beuteung lauk paus. Sora Rama patalina jeung Lasarus anu geus dihudangkeun ngagambarkeun ngahijina Kallahi-an jeung kamanusaan, anu tangtu waé nyaéta hakékat Kristus, anu ngagem daging manusa kana salira-Na. Ngahijina Kallahi-an jeung kamanusaan téh mangrupakeun panji pikeun saratus opat puluh opat rébu, sarta Lasarus téh tanda kakawasaan kabangkitan anu ngalaksanakeun ngahijina Sang Panyipta jeung mahluk.
“By the raising of Lazarus, many were led to believe in Jesus. It was God’s plan that Lazarus should die and be laid in the tomb before the Saviour should arrive. The raising of Lazarus was Christ’s crowning miracle, and because of it many glorified God.” Manuscript Releases, volume 21, 111.
“Ku dihudangkeunana Lasarus, loba jalma dipingpin nepi ka percaya ka Yesus. Kersaning Allah yén Lasarus kudu paéh sarta disimpen dina kuburan saméméh Jurusalamet sumping. Di hudangkeunana Lasarus téh mujijat pangluhurna Kristus, sarta ku éta loba anu ngamulyakeun Allah.” Manuscript Releases, volume 21, 111.
Lazarus led the triumphal entry into Jerusalem, and he was the living “sign” of the resurrection that is illustrated by Jonah.
Lasarus mingpin asupna ka Yérusalém kalayan kameunangan, sarta anjeunna téh “tanda” hirup tina kabangkitan anu digambarkeun ku Yunus.
“Lazarus, whose body had seen corruption in the grave, but who now rejoiced in the strength of glorious manhood, led the beast on which the Saviour rode.” The Desire of Ages, 572.
“Lasarus, anu awakna geus ngalaman karuksakan di kuburan, tapi anu ayeuna bungah dina kakuatan kamanusaan anu mulya, mingpin sato tunggangan anu ditumpakan ku Jurusalamet.” The Desire of Ages, 572.
The triumphal entry aligns with the Exeter camp meeting, which was the alpha fulfillment of the parable of the ten virgins, and thus aligns the “sign” of Jonah and Lazarus with the omega and perfect fulfillment of the proclamation of the message, “Behold the Bridegroom cometh!”
Asupna anu pinuh kamulyaan téh saluyu jeung pasamoan kémah di Exeter, anu mangrupa panggenepan alfa tina misil sapuluh parawan, ku kituna nyaluyukeun “tanda” Yunus jeung Lasarus jeung omega katut panggenepan sampurna tina pangumuman amanat, “Tenjo, Pangantén lalaki geus sumping!”
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Kuring mindeng diarahkan kana misil ngeunaan sapuluh parawan, lima di antarana wijaksana, jeung lima bodo. Misil ieu geus jeung bakal digenepan nepi ka unggal jéntréna, sabab éta miboga panerapan husus pikeun mangsa ieu, sarta, saperti amanat malaikat katilu, geus digenepan jeung bakal terus jadi bebeneran kiwari nepi ka panutupan jaman.” Review and Herald, 19 Agustus 1890.
Jonah, Lazarus and Samuel Snow arriving late to the Exeter camp meeting align with Ezekiel’s “sign of the siege.” Lazarus led Christ into Jerusalem on an ass.
Yunus, Lazarus, jeung Samuel Snow anu datang kasép ka pasamoan kémah di Exeter saluyu jeung “tanda pangepungan” dina Yeheskiel. Lazarus mingpin Kristus asup ka Yerusalem naék kalde.
“Bates was one of the important leaders in the Exeter (New Hampshire) camp meeting in August, 1844, when the ‘true midnight cry’ was first presented. Bates, it happened, was the preacher chosen for that morning’s service at the camp. He was exhorting his hearers to be faithful and calmly assuring them that God was simply testing them, that they were in the tarrying time, and similar sentiments, when Samuel S. Snow rode into the camp on horseback. Taking a seat beside his sister, Mrs. John Couch, Snow reiterated his conviction that Christ would appear at the time appointed. Greatly stirred, Mrs. Couch startled the audience by rising and declaring, ‘Here is a man with a message from God!’” Leroy Froom, The Prophetic Faith of our Fathers, volume 4, 549.
“Bates téh salah saurang pamingpin anu penting dina pasamoan kémah di Exeter (New Hampshire) dina bulan Agustus 1844, nalika ‘sora tengah peuting anu sajati’ mimiti dipidangkeun. Kajadianana, Bates nyaéta pangwawacan anu dipilih pikeun ibadah isuk éta di kémah. Anjeunna keur ngagero para pangdéngéna sangkan satia sarta kalayan tenang ngayakinkeun maranéhna yén Allah ngan saukur keur nguji maranéhna, yén maranéhna aya dina mangsa nungguan, jeung pamadegan-pamadegan sarupa, nalika Samuel S. Snow sumping ka kémah numpak kuda. Sanggeus calik di gigireun dulurna, Nyi John Couch, Snow ngulang deui kayakinanana yén Kristus bakal nembongan dina waktu anu geus ditangtukeun. Kacida kagétna jeung kagugahna, Nyi Couch ngareuwaskeun para hadirin ku nangtung tuluy nyatakeun, ‘Ieu aya saurang lalaki anu mawa pesen ti Allah!’” Leroy Froom, The Prophetic Faith of our Fathers, jilid 4, 549.
In April, 1521 Martin Luther travelled in a horse drawn wagon to the Diet of Worms, where he rejected papal traditions and customs and stated, “Unless I am convinced by the testimony of the Scriptures or by clear reason… I cannot and will not recant anything, since it is neither safe nor right to go against conscience. Here I stand. I can do no other. God help me. Amen.”
Dina bulan April 1521 Martin Luther ngumbara ku karéta kuda ka Diet of Worms, di dinya anjeunna nolak tradisi jeung adat kabiasaan kapausan sarta ngadawuh, “Iwal mun kuring diyakinkeun ku kasaksian Kitab Suci atawa ku alesan anu écés… kuring teu bisa jeung moal narik deui naon-naon, sabab ngalawan nurani téh lain hal anu aman atawa bener. Di dieu kuring nangtung. Kuring teu bisa ngalakukeun nu lian ti éta. Mugia Allah nulungan kuring. Amin.”
As the Pharisees opposed Christ’s triumphal entry, the papal authorities opposed Luther’s entry. Luther then changed his name (a symbol of the sealing) and was hidden away while he translated the New Testament into the German language. His presentation at the Diet of Worms typified the Midnight Cry which led to the death decree from the church state authorities of the time, thus typifying the Sunday law. After ten months in hiding under the name of ‘Junker Jörg’ the threat from authorities had changed, largely to two military problems faced by the corrupt Charles V. Those two military threats were France and Islam, representing the same unholy alliance of socialism and Islam that today is confronting mankind.
Sakumaha urang Parisi ngalawan asupna Kristus anu pinuh ku kameunangan, panguasa kapausan ogé ngalawan asupna Luther. Saterusna Luther ngarobah ngaranna (lambang tina pamasangan meterai) sarta disumputkeun bari anjeunna narjamahkeun Perjangjian Anyar kana basa Jérman. Panghadiranana dina Diet of Worms ngalambangkeun Ceurik Tengah Peuting anu nyababkeun kaluarna parentah pati ti panguasa nagara-garéja dina mangsa harita, ku kituna ngalambangkeun hukum Minggu. Sanggeus sapuluh bulan nyumput dina ngaran ‘Junker Jörg’ anceman ti panguasa geus robah, lolobana kana dua masalah militér anu disanghareupan ku Charles V anu korup. Dua anceman militér éta nyaéta Perancis jeung Islam, anu ngawakilan pakumpulan anu sarua najisna antara sosialisme jeung Islam anu kiwari keur nyanghareupan umat manusa.
“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.
“Padamelan Allah di bumi nembongkeun, ti jaman ka jaman, hiji kasaruaan anu matak kacida dina unggal réformasi gedé atawa gerakan agama. Prinsip-prinsip cara Allah nungkulan manusa salawasna sarua. Gerakan-gerakan penting dina mangsa ayeuna miboga padananana dina gerakan-gerakan mangsa baheula, sarta pangalaman garéja dina jaman-jaman saméméhna ngandung palajaran anu kacida gedéna ajénna pikeun jaman urang ayeuna.” The Great Controversy, 343.
An ass led by Lazarus brought Christ into Jerusalem, a horse drawn carriage brought Luther to the Diet of Worms, and a horse brought Snow to the Exeter camp meeting, thus identifying the ass, and horse, both members of the “Equidae” family in the genus “Equus,” as the sign of the message of the Midnight Cry.
Kaldei anu dipingpin ku Lasarus mawa Kristus asup ka Yerusalem, kareta anu ditarik ku kuda mawa Luther ka Diet of Worms, sarta hiji kuda mawa Snow ka pasamoan kemah di Exeter, ku kituna ngaidentipikasi kaldei jeung kuda, duanana anggota kulawarga “Equidae” dina génus “Equus,” minangka tanda tina amanat Panyelukan Tengah Peuting.
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.
Gumbiralah kacida, eh putri Sion; suraklah, eh putri Yerusalem: tenjo, Rajamu sumping ka anjeun: Mantenna adil, sarta mawa kasalametan; handap asor, nunggang kana hiji kalde, nya éta kana anak kalde, anak ti hiji kalde bikang. Zakharia 9:9.
The sign of the Midnight Cry message is the arrival of the ass or horse, both symbols of Islam. The chosen messenger of the true message of the midnight cry arrived upon a horse in alignment with Christ arriving on an ass. The “siege” in the latter days is marked by the fulfillment of Ellen White’s identification that the city of Nashville is to be struck by “fireballs.”
Tanda tina pesen Sora Tengah Peuting nyaéta datangna kalde atawa kuda, duanana lambang Islam. Utusan anu kapilih tina pesen anu sajati ngeunaan sora tengah peuting sumping nunggang kuda, saluyu jeung datangna Kristus nunggang kalde. “Pangepungan” dina poé-poé ahir ditandaan ku kasampurnaan tina panandaan Ellen White yén kota Nashville kudu katarajang ku “bal-balan seuneu.”
Why does the siege begin at the fireballs of Nashville? Is it because Islam is represented by the ass and the horse in God’s prophetic Word?
Naha pangepungan téh dimimitian di bal-seuneu Nashville? Naha ku sabab Islam dilambangkeun ku kalde jeung kuda dina Firman nubuat Allah?
Smyrna
Smirna
The Emperor Nero marks the beginning of the church of Smyrna when the city of Rome was burned in the year 64. The date marks the beginning of the persecution of the Christian church accomplished over a two hundred and fifty year period that concluded at the Edict of Milan in the year 313. The formation of the image of the beast represents the alpha waymark that introduces a period that ends with an omega waymark represented by the mark of the beast at the soon-coming Sunday law. The period is identified as beginning with “edicts.”
Kaisar Nero nandaan mimiti garéja Smirna nalika kota Roma diduruk dina taun 64. Titimangsa éta nandaan mimiti panganiayaan ka garéja Kristen anu lumangsung salila kurun dua ratus lima puluh taun sarta dipungkas ku Edik Milan dina taun 313. Kabentukna gambar sato galak ngalambangkeun waymark alfa anu ngenalkeun hiji mangsa anu dipungkas ku waymark omega, anu dilambangkeun ku tanda sato galak dina hukum Minggu anu badé geura sumping. Mangsa éta diidéntifikasi minangka dimimitian ku “edik-edik.”
“If the reader would understand the agencies to be employed in the soon-coming contest, he has but to trace the record of the means which Rome employed for the same object in ages past. If he would know how papists and Protestants united will deal with those who reject their dogmas, let him see the spirit which Rome manifested toward the Sabbath and its defenders.
“Lamun nu maca hayang ngarti kana agénsi-agénsi anu baris dipaké dina papaséa anu geura datang, manéhna ngan ukur kudu nyusur catetan ngeunaan cara-cara anu ku Roma dipaké pikeun tujuan anu sarua dina abad-abad baheula. Lamun manéhna hayang nyaho kumaha kaum papis jeung Protestan anu ngahiji bakal nungkulan jalma-jalma anu nolak dogma-dogmana, sing tingali roh anu dipintonkeun ku Roma ka Sabat jeung para pembélana.
“Royal edicts, general councils, and church ordinances sustained by secular power were the steps by which the pagan festival attained its position of honor in the Christian world. The first public measure enforcing Sunday observance was the law enacted by Constantine. (A.D. 321; see Appendix note for page 53.) This edict required townspeople to rest on ‘the venerable day of the sun,’ but permitted countrymen to continue their agricultural pursuits. Though virtually a heathen statute, it was enforced by the emperor after his nominal acceptance of Christianity.” The Great Controversy, 574.
“Kaputusan-karajaan, konsili-konsili umum, jeung katangtuan-katangtuan garéja anu ditopang ku kakawasaan sekuler, nya éta léngkah-léngkah anu ku éta pésta kapir ngahontal kalungguhan anu dipupujikeun di dunya Kristen. Ukuran umum anu pangheulana pikeun maksa pangjagaan poé Minggu téh nyaéta hukum anu dipidamel ku Konstantinus. (M. 321; tingali catetan Lampiran pikeun kaca 53.) Edik ieu maréntahkeun supaya warga kota reureuh dina ‘poé panonpoé anu mulya,’ tapi ngidinan jalma-jalma désa pikeun neruskeun pagawean tatanénna. Sanajan dina kanyataanana mangrupa undang-undang kapir, éta dilarapkeun ku kaisar sanggeus anjeunna sacara ngan saukur ngaku narima agama Kristen.” The Great Controversy, 574.
The first royal edict that marked a transition from the church of Smyrna to the church of Pergamos was the Edict of Milan in 313. It represented the first step which led to the first Sunday law of 321. The destruction of Jerusalem typifies the Sunday law, and two prophetic witnesses identify a siege that preceded the destruction. Those two sieges represented by Babylon’s third siege in 587 BC and Rome’s second siege in the year 70 identify that the waymark that precedes the waymark of the Sunday law—is a prophetic siege.
Parentah karajaan anu kahiji anu nandaan hiji peralihan ti garéja Smirna ka garéja Pergamus nya éta Edik Milan dina taun 313. Ieu ngawakilan léngkah anu kahiji anu mingpin ka hukum Minggu anu kahiji dina taun 321. Karuksakan Yerusalem ngalambangkeun hukum Minggu, sarta dua saksi nubuat nandakeun hiji pangepungan anu miheulaan karuksakan éta. Dua pangepungan éta, anu dilambangkeun ku pangepungan katilu Babilon dina taun 587 SM jeung pangepungan kadua Roma dina taun 70, nuduhkeun yén tanda jalan anu miheulaan tanda jalan hukum Minggu—nya éta hiji pangepungan nubuat.
Nebuchadnezzar laid siege against Jehoiakim, then Jehoiachin and finally Zedekiah. Cestius laid siege in the year 66, and fulfilled the sign Jesus had given the church, just as the third siege of 587 BC possessed the sign of Ezekiel’s wife’s death. The waymark that precedes the destruction of Jerusalem is a siege, and it is also a “sign.” The waymark that preceded the Sunday law of 321 was the Edict of Milan, where the transition from a church (Smyrna) that has no condemnation into Pergamos, the symbol of a compromised church.
Nebukadnesar ngepung Yoyakim, tuluy Yoyakhin, sarta ahirna Zedekia. Cestius ngepung dina taun 66, sarta minuhan tanda anu geus dipasihkeun ku Yesus ka garéja, sakumaha pangepungan katilu dina taun 587 SM miboga tanda pupusna pamajikan Yehezkiel. Titimangsa anu nandaan saméméh karuksakan Yerusalem téh nyaéta hiji pangepungan, sarta éta ogé mangrupa hiji “tanda.” Titimangsa anu miheulaan hukum Minggu taun 321 nyaéta Edik Milan, tempat lumangsungna peralihan tina hiji garéja (Smyrna) anu teu boga panghukuman kana Pergamos, lambang hiji garéja anu geus kompromi.
The Edict of Milan is therefore the beginning of a prophetic siege, and it is also a sign. It also marks where the Laodicean movement of the one hundred and forty-four thousand transitions unto the Philadelphian movement of the one hundred and forty-four thousand.
Ku kituna, Edik Milan téh mangrupa awal tina hiji pangepungan profétis, sarta éta ogé hiji tanda. Éta ogé nandaan tempat gerakan Laodikia tina saratus opat puluh opat rébu ngalih kana gerakan Filadelfia tina saratus opat puluh opat rébu.
Philadelphia and Smyrna, represent the only two churches in Revelation’s seven churches which have no condemnation. This fact in turn identifies that transition, as the transition of the church militant unto the church triumphant. That transition aligns with the Edict of Milan, where the latter-day movement of the one hundred and forty-four thousand becomes that eighth church, that is of the seven. Philadelphia and Smyrna are also the only two churches that struggle with those who claim they are Jews, but are actually of the synagogue of Satan.
Piladélfia jeung Smirna ngawakilan hiji-hijina dua garéja dina tujuh garéja Wahyu anu teu meunang panyawad. Kanyataan ieu saterusna nandakeun yén éta transisi téh mangrupa transisi ti garéja nu keur perang ka garéja nu meunang kamulyaan. Éta transisi saluyu jeung Edik Milan, di mana gerakan ahir jaman tina saratus opat puluh opat rébu jadi éta garéja ka dalapan, nyaéta anu asalna tina éta tujuh. Piladélfia jeung Smirna ogé mangrupakeun hiji-hijina dua garéja anu paheuyeuk-heuyeuk jeung jalma-jalma anu ngaku dirina urang Yahudi, padahal sabenerna mah kaasup ka sinagoga Iblis.
That waymark of 313 also aligns with the Exeter camp meeting from August 12 to 17 in 1844. When the camp meeting ended, the message swept across the eastern seaboard of the United States like a tidal wave until the door closed on October 22, 1844.
Eta tanda jalan tina 313 ogé saluyu jeung pasamoan kémah di Exeter ti tanggal 12 nepi ka 17 Agustus dina taun 1844. Nalika pasamoan kémah éta réngsé, éta pekabaran ngageleger nyapu sapanjang basisir wétan Amérika Sarikat kawas ombak pasang anu gedé nepi ka panto ditutup dina 22 Oktober 1844.
“Like a tidal wave the movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused. Fanaticism disappeared before this proclamation like early frost before the rising sun. Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God. It was similar in character to those seasons of humiliation and returning unto the Lord which among ancient Israel followed messages of reproof from His servants. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits. There was persevering prayer and unreserved consecration to God.” The Great Controversy, 400, 401.
“Saperti ombak pasang anu badag, gerakan éta nyapu ka sakuliah nagri. Ti kota ka kota, ti lembur ka lembur, nepi ka tempat-tempat padésan anu jauh, éta sumebar, nepi ka umat Allah anu keur ngadagoan sapinuhna dihudangkeun. Fanatisme ngiles di payuneun ieu pangwartaan, saperti ibun isuk kénéh leungit ku panonpoé anu mimiti naék. Jalma-jalma percaya ningali mamang jeung kabingungan maranéhna dileungitkeun, sarta harepan jeung kawani ngagerakkeun haténa. Pagawean éta bébas tina rupa-rupa kaleuleuwihan anu salawasna nembongan nalika aya kagumbiraan manusa tanpa pangaruh anu ngadalikeun tina firman jeung Roh Allah. Ieu sarupa watakna jeung mangsa-mangsa pangrendahan diri sarta mulang ka PANGERAN anu di antara Israil baheula nuturkeun amanat-amanat pangbeneran ti para palayan-Na. Ieu mawa ciri-ciri anu nandaan pagawean Allah dina unggal jaman. Kabungah anu ngagelora kacida téh saeutik, tapi leuwih mangrupa panyungsi haté anu jero, pangakuan dosa, jeung ninggalkeun dunya. Hiji persiapan pikeun patepang jeung PANGERAN jadi beban jiwa-jiwa anu keuna ku katugenah anu jero. Aya doa anu tigin jeung pangbakti anu taya sésana ka Allah.” The Great Controversy, 400, 401.
The door closing on October 22, 1844 typifies the soon-coming Sunday law, and the waymark that preceded the closed door of October 22, was the Exeter camp meeting. The Exeter camp meeting therefore aligns with the Edict of Milan. It also aligns with Christ’s triumphal entry.
Panto anu nutup dina tanggal 22 Oktober 1844 ngalambangkeun hukum Minggu anu bakal geura datang, sarta tanda jalan anu miheulaan panto anu nutup dina 22 Oktober nyaéta pasamoan kémah di Exeter. Ku kituna, pasamoan kémah di Exeter sajajar jeung Edik Milan. Ieu ogé sajajar jeung asupna Kristus kalayan jaya.
“The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250.
“Panggero tengah wengi teh lain utamana ditepikeun ku alesan-alesan, sanajan bukti Kitab Suci téh écés tur taya bantahan. Aya hiji kakawasaan nu ngadesek nu nyarengan éta, anu ngagerakkeun jiwa. Teu aya ragu-ragu, teu aya patalékan. Dina waktu Kristus asup kalayan jaya ka Yerusalem, jalma-jalma anu karumpul ti sagala penjuru nagri pikeun miéling pésta, ngariung ka Gunung Zaitun, sarta nalika maranéhna ngahiji jeung rombongan anu ngiring-ngiring Yesus, maranéhna katarik ku ilham waktu éta, sarta milu ngagedékeun sora panjerit, ‘Rahayu Anjeunna anu sumping dina ngaran Gusti!’ [Matthew 21:9.] Kitu deui jalma-jalma anu teu percaya anu daratang ka pasamoan-pasamoan Adventis—sabagian ku rasa panasaran, sabagian deui ngan saukur rék ngécé—ngarasakeun kakawasaan nu ngayakinkeun anu nyarengan éta amanat, ‘Tingali, Pangantén lalaki geus sumping!’” Spirit of Prophecy, jilid 4, 250.
The Edict of Milan marks the prophetic siege that was typified by Nebuchadnezzar in 587 BC and Cestius in the year 66. Those two sieges led to the destruction of Jerusalem in 586 BC and 70, respectively. The siege of Cestius ended and three and a half years later, the siege resumed under Titus, thus providing a prophetic period that begins with an alpha Roman ruler and ends with an omega ruler. Those three and a half years represent the trampling down of Jerusalem by the papacy, and the soon-coming Sunday law when the papacy’s deadly wound is healed and she reigns again for three and a half symbolic years.
Édik Milan nandaan pangepungan nubuat anu dilambangkeun ku Nebukadnesar dina taun 587 SM jeung ku Cestius dina taun 66. Dua pangepungan éta nyababkeun karuksakan Yerusalem dina taun 586 SM jeung taun 70, masing-masingna. Pangepungan ku Cestius réngsé, sarta tilu satengah taun ti harita pangepungan diteruskeun deui dina pamaréntahan Titus, ku kituna nyayagikeun hiji mangsa nubuat anu dimimitian ku hiji panguasa Romawi alfa sarta dipungkas ku hiji panguasa omega. Tilu satengah taun éta ngawakilan panindesan Yerusalem ku kapausan, jeung hukum Minggu anu enggal bakal sumping nalika tatu maut kapausan téh cageur sarta manéhna maréntah deui salila tilu satengah taun simbolis.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.
Tapi buruan anu aya di luar Bait Allah ulah diukurkeun, sabab éta geus dipasrahkeun ka bangsa-bangsa kapir; jeung maranéhna bakal nginjak-nginjak kota suci salila opat puluh dua bulan. Wahyu 11:2.
In 538, and then again at the coming Sunday law the trampling down of Jerusalem begins. Those two Sunday laws were represented by the year 321 when Constantine the Great passed the first Sunday law. In 538, the papacy was empowered to persecute (trample down) God’s church for three and a half years, as represented by the history from Cestius to Titus. In 538, the papacy passed a Sunday law at the third Counsel of Orleans. The soon-coming Sunday law identifies when the papacy is again empowered to trample down the temple (persecute).
Dina taun 538, tuluy deui dina mangsa datangna hukum Minggu, dimimitianana ngajejek Yerusalem. Dua hukum Minggu éta dilambangkeun ku taun 321 nalika Konstantinus Agung netepkeun hukum Minggu anu kahiji. Dina taun 538, kapapaan dipaparin kakawasaan pikeun nyiksa (ngajejek) garéja Allah salila tilu satengah taun, sakumaha dilambangkeun ku sajarah ti Cestius nepi ka Titus. Dina taun 538, kapapaan netepkeun hiji hukum Minggu dina Konsili Orléans anu katilu. Hukum Minggu anu baris geura datang nandakeun iraha kapapaan deui dipaparin kakawasaan pikeun ngajejek Bait Allah (nyiksa).
313 identifies the first edict that led to the first Sunday law in 321. Then in 330, the empire was prophetically divided into east and west, thus marking the omega conclusion of the second period of papal persecution of “forty-two” symbolic months—a period of persecution and trampling down that began at the alpha Sunday law in the United States.
313 ngaidentipikasi parentah kahiji anu mingpin kana hukum Minggu kahiji dina 321. Saterusna dina 330, kakaisaran sacara profétis kabagi jadi wetan jeung kulon, ku kituna nandaan kacindekan omega tina période kadua panganiayaan kapapaan salila “opat puluh dua” bulan simbolis—hiji période panganiayaan jeung nincak handap anu dimimitian dina hukum Minggu alpha di Amérika Sarikat.
And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:9–12.
Tuluy malaikat anu katilu nuturkeun maranéhna, bari nyarita ku sora tarik, “Lamun aya jalma nyembah ka sato galak jeung ka gambarna, sarta narima tandana dina tarangna atawa dina leungeunna, jalma éta ogé bakal nginum anggur murka Allah, anu dituang tanpa campuran kana cangkir amarah-Na; sarta anjeunna bakal disiksa ku seuneu jeung walirang di payuneun para malaikat suci, jeung di payuneun Anak Domba. Jeung haseup tina kasiksa maranéhna naék salalanggengna; sarta maranéhna teu boga reureuh beurang peuting, nyaéta maranéhna anu nyembah ka sato galak jeung ka gambarna, jeung saha baé anu narima tanda ngaranna. Di dieu aya kasabaran umat-umat suci; di dieu aya maranéhna anu ngajaga parentah-parentah Allah, jeung iman ka Isa.” Wahyu 14:9–12.
The Plain
Dataran॥
The Latin meaning of ‘Milan’ means the middle of the plain. In the middle of east and west, in the year 313 Constantine of the west sought an alliance with Licinius of the east. The edict represented the attempt to bring east and west together, and the edict was ratified, by a treaty marriage, when Constantine’s half-sister Constantia married Licinius. Yet just as the first treaty marriage of Daniel eleven between the Seleucids of the north and Ptolemy of the south, the marriage was destined to fail as the old adage was fulfilled that says ‘east is east, and west is west, and never the twain shall meet.’
Harti Latin tina kecap ‘Milan’ nya éta tengah dataran. Di tengah antara wetan jeung kulon, dina taun 313 Konstantinus ti kulon néangan paséa-alayansi jeung Licinius ti wetan. Édik éta ngagambarkeun usaha pikeun ngahijikeun wetan jeung kulon, sarta édik éta disahkeun ku hiji perkawinan perjangjian, nalika Constantia, sadulur satengah Konstantinus, nikah ka Licinius. Sanajan kitu, sakumaha perkawinan perjangjian anu kahiji dina Daniel pasal sabelas antara wangsa Seleukid ti kalér jeung Ptolemeus ti kidul, perkawinan éta geus ditakdirkeun gagal, sakumaha paribasa kolot anu nyebutkeun, ‘wetan téh wetan, jeung kulon téh kulon, sarta duanana moal kungsi patepung.’
The year ‘330’ is directly presented in Daniel eleven verses twenty-four, twenty-seven and twenty-nine. This brings the seventeen years of 313 unto 330 into the prophetic line of Daniel eleven, and of prophetic necessity it identifies that treaty marriage of east and west in 313 as a parallel to the first treaty marriage in the same chapter.
Taun ‘330’ ditepikeun sacara langsung dina Daniel pasal sabelas ayat ka dua puluh opat, ka dua puluh tujuh, jeung ka dua puluh salapan. Ieu mawa tujuh belas taun ti 313 nepi ka 330 kana garis nubuat Daniel pasal sabelas, sarta ku kabutuhan nubuat éta netelakeun yén perkawinan perjangjian antara wétan jeung kulon dina taun 313 téh mangrupa sajajar jeung perkawinan perjangjian anu kahiji dina pasal anu sarua.
“The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.
“Nubuat dina Daniel pasal sabelas geus ampir ngahontal kacumponan anu lengkep. Loba tina sajarah anu geus kajadian minangka kacumponan tina ieu nubuat bakal diulang deui.” Manuscript Releases, number 13, 394.
Antiochus II Theos who reigned from 261–246 BC, set aside his first wife Laodice I for Berenice, daughter of Ptolemy II Philadelphus of Egypt. The marriage was part of the peace settlement that ended the Second Syrian War in 252 BC. When Constantine thereafter defeated Licinius in 324 the marriage ended, as did the marriage of Antiochus and Bernice, when Laodice, the first wife poisoned Antiochus in 246 BC. The marriage which had marked the end of the second Syrian war, and the murder of Antiochus, and thereafter Bernice, her child and Egyptian entourage marked the beginning of the third Syrian war. The treaty marriage of 313 ended the period of persecution represented by the church of Smyrna and began the period of compromise represented by the church of Pergamos.
Antiochus II Theos anu maréntah ti taun 261–246 SM, nyingkirkeun pamajikan kahijina, nyaéta Laodice I, pikeun Berenice, putri Ptolemy II Philadelphus ti Mesir. Pernikahan éta mangrupa bagian tina pakampungan karapihan anu ngeureunkeun Perang Siria Kadua dina taun 252 SM. Nalika saterusna Constantine ngéléhkeun Licinius dina taun 324, éta perkawinan ogé réngsé, sakumaha ogé perkawinan Antiochus jeung Bernice, nalika Laodice, pamajikan kahiji, ngaracunan Antiochus dina taun 246 SM. Pernikahan anu nandaan ahirna Perang Siria Kadua, jeung rajapati ka Antiochus, sarta saterusna Bernice, anakna, jeung rombongan Mesirna, nandaan awalna Perang Siria Katilu. Pernikahan perjangjian taun 313 ngeureunkeun mangsa panganiayaan anu dilambangkeun ku garéja Smyrna sarta ngamimitian mangsa kompromi anu dilambangkeun ku garéja Pergamos.
The marriage at the beginning of the Seleucid history typified the treaty marriage at the end of the Seleucid empire when Antiochus the Great gave his daughter Cleopatra I to Ptolemy V Epiphanes. The marriage took place at Raphia in 193 BC, but the alliance was soon finished, as had been the first treaty marriage between the king of the north and king of the south. The alpha and omega treaty marriages of the Seleucid empire, typify the treaty marriage noted later in the prophetic history of Daniel eleven when Octavian gave his sister Octavia Minor to Mark Antony in 40 BC. Mark Antony and Octavian were in a power struggle over the eastern and western areas of Rome that had broken out in 44 BC with the assassination of Julius Caesar. The treaty of Brundisium was put in place at the marriage in 40 BC, and eight years later in 32 BC Mark Antony formerly divorced Octavia and precipitated the battle of Actium in 31 BC where both Mark Antony and Cleopatra, (the very last Cleopatra) came to the end.
Nikah dina awal sajarah Seleukid ngalambangkeun nikah perjangjian dina ahir kakaisaran Seleukid nalika Antiokhus Agung masrahkeun putrina, Cleopatra I, ka Ptolemaios V Epiphanes. Nikah éta lumangsung di Raphia dina taun 193 SM, nanging pasékutan éta geura béak, sakumaha halna nikah perjangjian anu kahiji antara raja kalér jeung raja kidul. Nikah-nikah perjangjian alfa jeung omega tina kakaisaran Seleukid ngalambangkeun nikah perjangjian anu engké kacatet dina sajarah nubuat Daniel sabelas nalika Oktavianus masrahkeun sadérék awéwéna, Octavia Minor, ka Markus Antonius dina taun 40 SM. Markus Antonius jeung Oktavianus keur aya dina perebutan kakawasaan ngeunaan wewengkon wétan jeung kulon Roma anu geus bitu dina taun 44 SM ku rajapati Julius Caesar. Perjangjian Brundisium ditetepkeun dina éta nikah dina taun 40 SM, sarta dalapan taun ti harita, dina taun 32 SM, Markus Antonius sacara resmi megatkeun nikahna jeung Octavia sarta ngabalukarkeun perang Actium dina taun 31 SM, tempat duanana Markus Antonius jeung Cleopatra, (Cleopatra anu pangpamungkas pisan), ngahontal tungtungna.
The omega marriage treaty of the Seleucid empire introduced the first Cleopatra who typified the last Cleopatra, whose line of descent formed the link to the prophetic alpha marriage treaty of the Roman empire in 40 BC. Those three treaty marriages typify the treaty marriage of the Edict of Milan. The Edict of Milan marks the beginning of a prophetic siege, it represents a prophetic sign, it marks a transition of a righteous church to an unrighteous church, thus aligning with the enigma of the eighth being of the seven. It marks a treaty marriage that ends a war, until the divorce of the treaty marriage thus marking the beginning of a war. In the two Roman marriages, the divorce precipitates the uniting of the empire. 313 also marks the Exeter camp meeting where the proclamation of the message of the Midnight Cry begins and leads to the closed door of October 22.
Perjangjian nikah omega kakaisaran Seleukia ngenalkeun Kleopatra nu kahiji, anu ngalambangkeun Kleopatra nu panungtungan, anu galur katurunanna jadi panyambung kana perjangjian nikah alfa anu sifatna nubuat tina kakaisaran Romawi dina taun 40 SM. Tilu nikah perjangjian éta ngalambangkeun nikah perjangjian tina Édik Milan. Édik Milan nandaan mimiti hiji pangepungan nubuat, ngawakilan hiji tanda nubuat, nandaan hiji transisi tina gareja anu bener ka gareja anu teu bener, ku kituna saluyu jeung tatarucingan ngeunaan anu kadalapan anu asalna tina anu tujuh. Ieu nandaan hiji nikah perjangjian anu mungkas hiji perang, nepi ka talak tina nikah perjangjian éta, sahingga nandaan mimiti hiji perang. Dina dua nikah Romawi, talak éta nyababkeun ngahijina kakaisaran. Taun 313 ogé nandaan pasamoan kémah di Exeter, tempat pangwawaran béja Seruan Tengah Peuting dimimitian sarta ngarah ka panto katutup tanggal 22 Oktober.
We will continue to consider these truths in the next article.
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