The warning message in the book of Ezekiel is the ‘sign of the siege.’ When the siege began, Ezekiel’s wife died and Ezekiel was commanded not to mourn her death. Her death, accompanied with his lack of mourning her death, symbolized the siege and the approaching destruction of Jerusalem. His actions and her death represent a warning sign, typifying a future warning sign set forth by Jesus, as the “abomination of desolation.”
Pesen pangéling dina kitab Yehezkiel téh nya éta “tanda pengepungan.” Nalika pengepungan dimimitian, pamajikan Yehezkiel pupus, sarta Yehezkiel diparéntah supaya henteu milu sungkawa ku pupusna éta. Pupusna dirina, dibarengan ku henteu milu sungkawana anjeunna ku pupusna éta, ngalambangkeun pengepungan jeung karuksakan Yerusalem anu geus ngadeukeutan. Kalakuanana jeung pupusna dirina ngawakilan hiji tanda pangéling, anu ngajadikeun pralambang kana hiji tanda pangéling nu bakal datang, sakumaha ditepikeun ku Isa, nya éta “kajijikan nu nyababkeun karusakan.”
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand). Matthew 24:15.
Ku sabab éta, lamun maranéh ningali kajijikeun anu nganyenyeri anu nyababkeun karuksakan, anu geus diucapkeun ku Nabi Daniel, nangtung di tempat suci, (sing saha anu maca, muga anjeunna ngartos). Mateus 24:15.
When the Roman standards were placed inside the precincts of the temple, Christians in Jerusalem were to flee the city. The two witnesses of the sign of Jerusalem’s destruction emphasize the seriousness of recognizing the ‘sign’ in advance of the siege, and inspiration further identifies that those two witnesses find their “more direct application” in the latter days. Speaking of Christ’s warning of Jerusalem’s destruction in connection with Ezekiel and John being in a temple vision, Sister White penned:
Nalika panji-panji Romawi dipasang di jero wewengkon Bait Allah, urang Kristen di Yerusalem kudu ngungsi ti kota éta. Dua saksi tina tanda karuksakan Yerusalem nekenkeun pentingna pikeun ngawanoh “tanda” éta saméméh pangepungan dimimitian, sarta ilham salajengna ngajelaskeun yén dua saksi éta manggihan “larapna anu leuwih langsung” dina poé-poé pamungkas. Nalika nyarioskeun pangéling Kristus ngeunaan karuksakan Yerusalem dina patalina jeung Hizkiel jeung Yohanes anu aya dina hiji tetempoan ngeunaan Bait Allah, Sister White nulis:
“While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.
“Sanajan ieu nubuat-nubuat nampi pangujudan sabagian dina karuksakan Yerusalem, éta miboga panerapan anu leuwih langsung kana poé-poé panungtungan.
“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of.” Testimonies, volume 5, 753.
“Urang keur nangtung di bangbarung kajadian-kajadian anu agung jeung khidmat. Nubuat keur gancang kalarap. Gusti parantos aya di panto. Moal lila deui bakal kabuka di payuneun urang hiji mangsa anu pinuh ku kapentingan anu kacida ngagebegna pikeun sakumna anu hirup. Pasualan-pasualan jaman baheula bakal dihudangkeun deui; pasualan-pasualan anyar bakal timbul. Adegan-adegan anu bakal lumangsung di dunya urang can kungsi kahayang ku saha waé.” Testimonies, jilid 5, 753.
In chapter four, Ezekiel was directed to act out a parable that was emphasizing the ‘sign of the siege.’ Ezekiel acted out a parable five times in his book which his brethren refused to see. Ezekiel spoke five times to his brethren and they refused to hear. His acted parables and messages illustrate a fivefold class of foolish virgins who refuse to receive the increase of ‘knowledge’ associated with his parables and words. Those words and parables were directly connected with the destruction of Jerusalem which has a “more direct application to the last days.”
Dina bab opat, Yézékiel diparéntahkeun supaya ngalakonan hiji misil anu nekenkeun “tanda pangepungan.” Yézékiel ngalakonan hiji misil lima kali dina kitabna, anu ku dulur-dulurna ditolak pikeun ditempo. Yézékiel nyarita lima kali ka dulur-dulurna, sarta maranéhna nampik pikeun ngadangu. Misil-misil anu ku anjeunna dilakonan jeung amanat-amanatna ngagambarkeun hiji golongan parawan bodo anu lima rangkep, anu nampik narima paningkatan “pangaweruh” anu pakait jeung misil-misil sarta kecap-kecapna. Kecap-kecap jeung misil-misil éta langsung patalina jeung karuksakan Yerusalém, anu miboga “panerapan anu leuwih langsung ka poé-poé panungtungan.”
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.
Maneh ogeh, eh anak manusa, cokot hiji ubin, tuluy teundeun éta di hareupeun maneh, sarta gambarkeun dina éta kota, nya éta Yerusalem. Geus kitu kepung éta, dirikeun benteng ngalawanna, tumpukkeun undakan panyerangan ngalawanna; pasangkeun ogé pasukan ngalawanna, sarta tempatkeun domba panggempur sabudeureunana. Salajengna, cokot ku maneh hiji panci beusi, sarta jadikeun éta minangka témbok beusi antara maneh jeung kota éta; tuluy arahkeun beungeut maneh ka dinya, sangkan éta kota dikurung, jeung maneh kudu ngurung éta. Ieu bakal jadi hiji tanda pikeun kulawarga Israil.
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.
Geus maneh ngagoler dina sisi kénca, sarta tanggungkeun kana éta kajahatan kulawarga Israil; nurutkeun kana jumlah poé anu ku maneh bakal digoléran dina éta, ku maneh baris ditanggung kajahatan maranéhna. Sabab Kami geus numpangkeun ka maneh taun-taun kajahatan maranéhna nurutkeun kana jumlah poé, nyaéta tilu ratus salapan puluh poé; ku kituna maneh baris nanggung kajahatan kulawarga Israil. Jeung lamun éta geus kaakukeun ku maneh, tuluy ngagoler deui dina sisi katuhu, sarta maneh baris nanggung kajahatan kulawarga Yuda salila opat puluh poé: unggal sapoé ku Kami geus ditangtukeun jadi sataun. Ku sabab éta maneh kudu nyanghareupkeun beungeut maneh ka pangepungan Yerusalem, jeung leungeun maneh kudu dibuka, sarta maneh kudu ngaramal ngalawan éta. Jeung, behold, Kami bakal masangkeun beungkeutan ka maneh, nepi ka maneh moal bisa malik ti hiji sisi ka sisi séjén, nepi ka maneh geus ngaréngsékeun poé-poé pangepungan maneh. Ezekiel 4:1–8.
Sign
Tanda
The word “sign” is located nine times in the book of Ezekiel. In chapter four, the siege of Jerusalem is the “sign” to the house of Israel. In chapter twelve, Ezekiel is again a “sign” identifying the siege and destruction of Jerusalem.
Kecap “tanda” kapanggih salapan kali dina kitab Yehezkiel. Dina pasal opat, pangepungan Yerusalem teh jadi “tanda” pikeun kulawarga Israil. Dina pasal dua welas, Yehezkiel deui-deui jadi “tanda” anu nandakeun pangepungan jeung karuksakan Yerusalem.
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. Therefore, thou son of man, prepare thee stuff for removing, and remove by day in their sight; and thou shalt remove from thy place to another place in their sight: it may be they will consider, though they be a rebellious house. Then shalt thou bring forth thy stuff by day in their sight, as stuff for removing: and thou shalt go forth at even in their sight, as they that go forth into captivity. Dig thou through the wall in their sight, and carry out thereby. In their sight shalt thou bear it upon thy shoulders, and carry it forth in the twilight: thou shalt cover thy face, that thou see not the ground: for I have set thee for a sign unto the house of Israel. Ezekiel 12:2–6.
He anak manusa, maneh cicing di tengah-tengah kulawarga nu barontak, anu boga panon pikeun ningali, tapi maranéhna teu ningali; maranéhna boga ceuli pikeun ngadéngé, tapi maranéhna teu ngadéngé; sabab maranéhna téh kulawarga nu barontak. Ku sabab éta, he anak manusa, siapkeun keur maneh pakakas pikeun pindah, sarta pindahlah waktu beurang di hareupeun panon maranéhna; jeung maneh kudu pindah ti tempat maneh ka tempat séjén di hareupeun panon maranéhna: meureun maranéhna bakal mertimbangkeun, sanajan maranéhna téh kulawarga nu barontak. Saterusna maneh kudu mawa kaluar pakakas maneh waktu beurang di hareupeun panon maranéhna, saperti pakakas pikeun pindah; sarta maneh kudu indit kaluar waktu burit di hareupeun panon maranéhna, kawas jalma-jalma nu indit ka pangbuangan. Gali témbok éta di hareupeun panon maranéhna, sarta bawa kaluar ngaliwatan éta. Di hareupeun panon maranéhna maneh kudu nanggung éta dina taktak, sarta mawa éta ka luar dina waktu surup; maneh kudu nutupan beungeut maneh, supaya maneh teu ningali taneuh; sabab Kami geus netepkeun maneh jadi tanda pikeun kulawarga Israil. Yehezkiel 12:2–6.
When the rebellious house saw the acted-out parable, they knew not what it meant, so they asked Ezekiel to explain.
Nalika kulawarga anu barontak ningali pasemon anu dipintonkeun dina lampah, maranéhna henteu nyaho naon hartina, ku sabab éta maranéhna ménta ka Yehezkiel sangkan ngajelaskeunana.
Son of man, hath not the house of Israel, the rebellious house, said unto thee, What doest thou? Say thou unto them, Thus saith the Lord God; This burden concerneth the prince in Jerusalem, and all the house of Israel that are among them. Say, I am your sign: like as I have done, so shall it be done unto them: they shall remove and go into captivity. Ezekiel 12:9–11.
Anak manusa, naha kulawarga Israil, kulawarga anu murtad éta, teu nyarita ka maneh, “Naon anu keur dipigawé ku maneh?” Ucapkeun ka maranéhna, Kieu timbalan PANGERAN Allah: Beban ieu ngeunaan pangeran di Yerusalem, jeung sakumna kulawarga Israil anu aya di antara maranéhna. Ucapkeun, Kami téh tanda pikeun maranéh: sakumaha anu geus ku Kami dipigawé, kitu kénéh bakal dipigawé ka maranéhna; maranéhna bakal dipindahkeun sarta dibawa kana pangbuangan. Yehezkiel 12:9–11.
The siege of Jerusalem is a sign for God’s people in the latter days.
Pangepungan ka Yerusalem téh mangrupa hiji tanda pikeun umat Allah dina poé-poé ahir.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘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.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12....
“Masing-masing nabi baheula nyarios henteu sakitu pikeun jamanna sorangan, sabalikna leuwih pikeun jaman urang, ku kituna pangnubuatanna tetep berlaku pikeun urang. ‘Ayeuna sakabéh hal ieu kajadian ka maranéhna jadi conto-conto: jeung éta geus dituliskeun pikeun panggeuing urang, anu ka urang tungtung dunya geus datang.’ 1 Korinta 10:11. ‘Henteu ka dirina sorangan, tapi ka urang maranéhna ngawula kana perkara-perkara éta, anu ayeuna dipedar ka aranjeun ku jalma-jalma anu ngawawarkeun Injil ka aranjeun kalawan Roh Suci anu diutus turun ti sawarga; perkara-perkara anu ku para malaikat dipikahayang pikeun dititenan.’ 1 Petrus 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Alkitab geus ngumpulkeun jeung ngahijikeun sakabéh harta karunna pikeun ieu generasi panungtungan. Sagala kajadian anu agung jeung sagala lumangsungna perkara-perkara anu khidmat dina sajarah Perjangjian Heubeul geus, jeung keur, terus kajadian deui dina gareja dina poé-poé panungtungan ieu.” Selected Messages, book 3, 338, 339.
This Same Day
Dina Ieu Kénéh
Ezekiel in the acted parable of the ‘siege and destruction of Jerusalem’ is a sign for God’s people in the latter days.
Yehezkiel dina misil anu dipidangkeun ku lampah ngeunaan ‘pangepungan jeung karuksakan Yerusalem’ teh jadi tanda pikeun umat Allah dina poé-poé panungtungan.
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.
Dina taun kasalapan, dina bulan kasapuluh, dina poé kasapuluh dina éta bulan, pangandika PANGERAN sumping ka kuring, saur-Na: “He anak manusa, tuliskeun ku anjeun ngaran ieu poé, nyaéta poé ieu pisan; raja Babul geus ngamimitian nyerang Yerusalem dina poé ieu pisan.”
And utter a parable unto the rebellious house, and say unto them, Thus saith the Lord God; Set on a pot, set it on, and also pour water into it: Gather the pieces thereof into it, even every good piece, the thigh, and the shoulder; fill it with the choice bones. Take the choice of the flock, and burn also the bones under it, and make it boil well, and let them seethe the bones of it therein. Wherefore thus saith the Lord God; Woe to the bloody city, to the pot whose scum is therein, and whose scum is not gone out of it! bring it out piece by piece; let no lot fall upon it. For her blood is in the midst of her; she set it upon the top of a rock; she poured it not upon the ground, to cover it with dust; That it might cause fury to come up to take vengeance; I have set her blood upon the top of a rock, that it should not be covered.
Jeung ucapkeun hiji ibarat ka kaom nu barontak, sarta sebutkeun ka maranéhna, Kieu timbalan Gusti Allah: Pasangkeun hiji periuk, pasangkeun éta, sarta tuangkeun cai ka jerona ogé: Kumpulkeun potongan-potonganana ka jerona, nyaéta unggal potongan nu hade, pingping jeung taktak; pinuhan éta ku tulang-tulang pilihan. Candak nu pangpilihna tina kawanan, sarta durukkeun ogé tulang-tulang di handapeunana, tuluy sangkan éta ngagolak pisan, sarta sina tulang-tulangna asak di jerona. Ku sabab éta, kieu timbalan Gusti Allah; Cilaka ka kota nu pinuh ku getih, ka periuk nu karakna aya di jerona, sarta nu karakna henteu leungit ti dinya! Kaluarkeun eusina sapotong-sapotong; ulah aya undian nu ditibankeun ka dinya. Sabab getihna aya di tengah-tengahna; éta ku manéhna diteundeun dina luhur batu cadas; henteu dituangkeunana kana taneuh, sangkan katutupan ku lebu; Supaya amarah timbul pikeun ngalaksanakeun pamales kanyeri; Kami geus neundeun getihna dina luhur batu cadas, sangkan éta ulah katutupan.
Therefore thus saith the Lord God; Woe to the bloody city! I will even make the pile for fire great. Heap on wood, kindle the fire, consume the flesh, and spice it well, and let the bones be burned. Then set it empty upon the coals thereof, that the brass of it may be hot, and may burn, and that the filthiness of it may be molten in it, that the scum of it may be consumed. She hath wearied herself with lies, and her great scum went not forth out of her: her scum shall be in the fire. In thy filthiness is lewdness: because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee. I the Lord have spoken it: it shall come to pass, and I will do it; I will not go back, neither will I spare, neither will I repent; according to thy ways, and according to thy doings, shall they judge thee, saith the Lord God.
Ku sabab kitu, kieu timbalan PANGERAN Nu Maha Agung: Cilaka eta kota getih! Kami bakal ngagedekeun tumpukan suluh pikeun seuneu. Tumpukkeun kai, hurungkeun seuneu, asakan daging nepi ka beak, bumbuanana kalayan sampurna, sarta tulang-tulangna sina kaduruk. Sanggeus kitu, teundeun eta wadah bari kosong dina bara-bara na, supaya tambagana jadi panas sarta ngaduruk, supaya kokotorna lebur di jerona, supaya karaknya beak kabasmi. Manehna geus nyapekeun dirina ku kabohongan, tapi karakna anu gede teu kaluar ti dirina; karakna bakal aya dina seuneu. Dina kokotor maneh aya kalakuan cabul; ku sabab Kami geus ngabersihan maneh, tapi maneh henteu beresih, ku kituna maneh moal dibersihan deui tina kokotor maneh nepi ka amarah Kami ditumpeskeun ka maneh. Kami, PANGERAN, geus ngandika kieu: eta pasti bakal kajadian, sarta Kami bakal ngalakonanana; Kami moal mundur, moal nyaah, jeung moal tobat; nurutkeun lampah maneh jeung nurutkeun sagala pagawéan maneh, maranehna bakal ngahakiman maneh, saur PANGERAN Nu Maha Agung.
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?
Geus datang deui pangandika PANGERAN ka sim kuring, dawuh-Na, “Eh anak manusa, ieu tingali, ku sakedapan Kami rek nyokot ti maneh naon anu jadi karesep panon maneh; tapi maneh ulah milupek, ulah ceurik, jeung cimata maneh ulah ngocor. Tahan diri tina ngagorowok, ulah ngayakeun pangduka pikeun nu maot; iketkeun iket sirah maneh, pake sapatu dina suku maneh, ulah nutupan biwir maneh, jeung ulah dahar roti ti jalma-jalma.” Ku kituna isuk-isuk sim kuring nyarita ka rahayat; tuluy dina waktu sore pamajikan sim kuring maot; sarta isukna sim kuring ngalakukeun sakumaha anu diparentahkeun ka sim kuring. Geus kitu rahayat naranya ka sim kuring, “Naha maneh moal ngabejaan ka kami naon hartina ieu hal-hal pikeun kami, nepi ka maneh 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. Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Ezekiel 24:1–24.
Tuluy sim kuring ngawaler ka maranéhna, “Firman PANGERAN sumping ka kaula, saur-Na, ‘Nyarios ka kaum Israil: Kieu timbalan Gusti ALLAH: Tingali, Kami rek najiskeun tempat suci Kami, kaagungan kakuatan aranjeun, kahayang panon aranjeun, jeung anu dipikaasih ku jiwa aranjeun; sarta putra-putra jeung putri-putri aranjeun anu ku aranjeun ditinggalkeun bakal ragrag ku pedang. Jeung aranjeun bakal ngalakonan sakumaha anu ku kaula dipigawé: aranjeun moal nutupan biwir, jeung moal dahar roti ti jelema-jelema. Jeung sorban aranjeun bakal aya dina sirah aranjeun, jeung sapatu aranjeun dina suku aranjeun: aranjeun moal milu sedih atawa ceurik; tapi aranjeun bakal ngaleuleus ku karana kajahatan aranjeun, sarta silihngarandeg antara sasama. Kitu Yehezkiel jadi tanda pikeun aranjeun: nurutkeun sagala anu geus dipigawéna, kitu deui aranjeun bakal ngalakonan; jeung lamun ieu kajadian, aranjeun bakal nyaho yén Kami teh Gusti ALLAH.’” Yehezkiel 24:1–24.
Ezekiel is a sign who identifies the beginning siege and the ending destruction of Jerusalem, and thereafter; the captivity of the members of the Laodicean Seventh-day Adventist church.
Yéhézkiél téh hiji tanda anu nandakeun dimimitianana pangepungan jeung dipungkasna karuksakan Yerusalem, sarta saterusna, panawanan anggota-anggota garéja Advent Poé Katujuh Laodikia.
“When Christ looked down from the crest of Olivet, He saw this state of things existing in every church. The warnings come down to all that are following in the tread of the people of Jerusalem, who had such great light. This people is before us as a warning. By rejecting God’s warnings in this our day, men are repeating the sin of Jerusalem. The Lord sees what the human agent does not see and will not see—the outcome of all the human devising in Battle Creek. He has done all that a God could do. He has flashed light before the eyes of the people, that their sins might not reach the boundary where repentance cannot be felt. But by a long process of departure from just and righteous principles, men have placed themselves where light and truth, justice and mercy, are not discerned. This course has become part of their very nature.” Testimonies, volume 8, 68.
“Waktu Kristus neuteup ka handap ti puncak Olivet, Anjeunna ningali kaayaan saperti kieu aya dina unggal garéja. Panginget-panginget éta sumping ka sakabéh jalma anu nuturkeun tapak léngkah umat Yerusalem, anu geus narima cahaya anu kacida gedéna. Ieu umat dipidangkeun ka urang minangka panginget. Ku nolak panginget Allah dina jaman urang ayeuna, manusa keur ngulang deui dosa Yerusalem. Gusti ningali naon anu ku agén manusa teu katingali jeung moal katingali—ahirna tina sagala rancangan manusa di Battle Creek. Anjeunna geus ngalakukeun sagalana anu bisa dilakukeun ku Allah. Anjeunna geus ngagenclangkeun cahaya di hareupeun panon umat-Na, supaya dosa-dosana ulah nepi ka wates anu pangrasa tobat henteu bisa deui karasa. Tapi ku prosés panyimpangan anu lila tina asas-asas anu adil jeung bener, manusa geus nempatkeun dirina sorangan dina tempat anu cahaya jeung bebeneran, kaadilan jeung welas asih, henteu deui kanyahoan. Jalan ieu geus jadi bagian tina sipat maranéhna sorangan.” Testimonies, jilid 8, 68.
Two Witnesses of Alpha and Omega
Dua Saksi Alfa jeung Omega
Ezekiel had been supernaturally made dumb, and he was informed when Jerusalem fell, he would again be able to speak, and that he would then be a ‘sign.’ Ezekiel’s lack of mourning his wife’s death marked the alpha sign at the beginning of the siege, and Ezekiel’s mouth being opened when Jerusalem fell was the omega sign. The siege unto the destruction is marked by a sign in the beginning and ending. Within the same illustration, a second witness to an alpha and omega sign is represented as the death of the “desire of Ezekiel’s eyes” as the alpha and the death of the people’s “desire of eyes” is the omega sign of the period. The period of one and a half years bears two witnesses of an alpha and an omega. The death of Ezekiel’s wife represented the captivity and trampling down of the host, and the omega death of Jerusalem represented the trampling down of the sanctuary.
Yéheskél geus dijadikeun bisu ku cara adikodrati, sarta anjeunna dibéjaan yén nalika Yerusalem rubuh, anjeunna bakal tiasa nyarita deui, sarta harita anjeunna bakal jadi hiji “tanda.” Henteuna panyurakan Yéheskél dina pupusna pamajikanana nandaan tanda alfa dina awal pangepungan, sarta sungut Yéheskél dibuka nalika Yerusalem rubuh mangrupa tanda oméga. Pangepungan nepi ka karuksakan éta ditandaan ku hiji tanda dina awal jeung dina tungtungna. Dina gambaran anu sarua, hiji saksi kadua ngeunaan tanda alfa jeung oméga dipidangkeun, nyaéta pupusna “kahayang panon Yéheskél” minangka alfa, sarta pupusna “kahayang panon” jalma-jalma mangrupa tanda oméga tina mangsa éta. Mangsa sataun satengah ngandung dua saksi ngeunaan hiji alfa jeung hiji oméga. Pupusna pamajikan Yéheskél ngalambangkeun panawanan jeung diinjak-injakna pasukan, sarta pupusna Yerusalem salaku oméga ngalambangkeun diinjak-injakna tempat suci.
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 24:24–27.
Ku kituna Yehezkiel téh jadi tanda pikeun maranéh: nurutkeun sagala anu geus dipigawéna, maranéh ogé bakal migawe; jeung lamun ieu kajadian, maranéh bakal nyaho yén Kami téh Gusti ALLAH. Kitu deui, eh anak manusa, naha henteu dina poé nalika Kami nyokot ti maranéhna kakuatan maranéhna, kabungah kamulyaan maranéhna, kahayang panon maranéhna, jeung anu jadi tumpuan pikiran maranéhna, nyaéta putra-putra maranéhna jeung putri-putri maranéhna, yén jalma anu luput dina poé éta bakal datang ka anjeun, supaya anjeun ngadéngé éta ku ceuli anjeun sorangan? Dina poé éta sungut anjeun bakal dibuka ka anu luput éta, jeung anjeun bakal nyarita, sarta moal bisu deui: jeung anjeun bakal jadi tanda pikeun maranéhna; sarta maranéhna bakal nyaho yén Kami téh PANGERAN. Yehezkiel 24:24–27.
Six Deaths
Genep Pupus
The death of Ezekiel’s wife marks the beginning of the siege and the death of Jerusalem, who is prophetically Christ’s bride, and illustrates the soon-coming Sunday law, which is preceded by a period represented by the siege. The period of the siege and the destruction are two distinct, though directly connected waymarks. The siege is a period of time, and the destruction is a point in time. The destruction is the Sunday law that is preceded by the period of the formation of the image of the beast. The period of the image of the beast concludes with the mark of the beast. When Jesus identified the sign of the destruction of Jerusalem in Matthew twenty-four, He also referenced the days of Noah.
Pupusna garwana Ezekiel nandaan mimiti pangurungan jeung pupusna Yerusalem, anu sacara nubuat mangrupakeun pangantén Kristus, sarta ngagambarkeun hukum Minggu anu bakal geura sumping, anu didahului ku hiji mangsa anu dilambangkeun ku pangurungan éta. Mangsa pangurungan jeung karuksakan téh dua patok jalan anu béda, sanajan raket patalina sacara langsung. Pangurungan téh hiji kurun waktu, sedengkeun karuksakan téh hiji titik dina waktu. Karuksakan éta nyaéta hukum Minggu anu didahului ku mangsa kabentukna gambar sato galak. Mangsa gambar sato galak éta dipungkas ku tanda sato galak. Nalika Yesus nandaan tanda karuksakan Yerusalem dina Mateus dua puluh opat, Anjeunna ogé nyebut poé-poé Nuh.
But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Matthew 24:37–39.
Tapi sakumaha dina jaman Nuh, kitu deui bakal jadi datangna Putra Manusa. Sabab sakumaha dina mangsa saméméh caah maranéhna keur dahar jeung nginum, kawin jeung ngawinkeun, nepi ka poé Nuh asup kana bahtera, Jeung maranéhna henteu nyaho nepi ka caah datang, tuluy nyapu maranéhna kabéh; kitu deui bakal jadi datangna Putra Manusa. Mateus 24:37–39.
In the days of Noah, the door of probation was closed, thus typifying the soon-coming Sunday law, that is also typified by the door closing on October 22, 1844. The period from the Exeter camp meeting of August 12–17 in 1844, represents a prophetic period that leads to a closed door.
Dina mangsa Nuh, panto kasempetan rahmat ditutup, ku kituna ngalambangkeun hukum Minggu anu baris geura datang, anu ogé dilambangkeun ku ditutupna panto dina 22 Oktober 1844. Mangsa ti pasamoan kémah Exeter tanggal 12–17 Agustus taun 1844 ngawakilan hiji mangsa nubuat anu ngantunkeun kana panto anu katutup.
In the days of Noah, Noah represented the third angel and the third angel arrived at the closed door of October 22, 1844. In the days of Noah, which according to Jesus would be as “the coming of the Son of man,” the three angels of Revelation fourteen led to the closed door. William Miller represented the first angel’s message, and was typified by Enoch in the days of Noah. Jude identifies Enoch’s message as a parallel to Miller’s message.
Dina mangsa Nuh, Nuh ngawakilan malaikat katilu, jeung malaikat katilu sumping ka panto nu katutup dina 22 Oktober 1844. Dina mangsa Nuh, anu nurutkeun Isa bakal sarua jeung “kadatangan Putra manusa,” tilu malaikat dina Wahyu opat welas mingpin ka panto nu katutup. William Miller ngawakilan amanat malaikat kahiji, sarta ditipikeun ku Henokh dina mangsa Nuh. Yudas nangtukeun amanat Henokh minangka sajajar jeung amanat Miller.
And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. Jude 1:14, 15.
Jeung Énokh ogé, anu katujuh ti Adam, ngaramalkeun ngeunaan maranéhna, saurna, “Lah, Gusti sumping jeung puluhan rébu para-Na anu suci, Pikeun ngalaksanakeun pangadilan ka sakumna jalma, jeung pikeun ngabuktikeun ka sakumna jalma anu doraka di antara maranéhna ngeunaan sagala kalakuan doraka maranéhna anu ku maranéhna dipigawé kalayan kadurhakaan, jeung ngeunaan sagala ucapan karasa anu ku jalma-jalma doraka, anu dosa, geus diucapkeun ngalawan Anjeunna.” Yudas 1:14, 15.
Miller’s first angel’s message announced the “judgment” as typified by Enoch’s message. Enoch’s beginning is marked as being the “seventh from Adam.” Miller’s message began and ended with the arrival of the “seven times” against the northern kingdom and forty-six years later the third angel arrived on October 22, 1844 when the “seven times” against the southern kingdom was fulfilled. Both Enoch and Miller, who were messengers of the judgment hour, began with the number seven being identified. The period that began with Enoch, the seventh ended with seven days that the animals entered the ark until the door was supernaturally closed. Jesus always illustrates the end with the beginning.
Warta malaikat kahiji ti Miller ngawartakeun “pangadilan” sakumaha dilambangkeun ku warta Enoch. Mimiti Enoch ditandaan salaku “anu katujuh ti Adam.” Warta Miller dimimitian jeung ditungtungan ku datangna “tujuh kali” ngalawan karajaan kalér, sarta opat puluh genep taun ti harita malaikat katilu sumping dina 22 Oktober 1844 nalika “tujuh kali” ngalawan karajaan kidul geus kacumponan. Boh Enoch boh Miller, anu jadi utusan jam pangadilan, ngamimitian ku dicirikeunana angka tujuh. Mangsa anu dimimitian ku Enoch, anu katujuh, ditungtungan ku tujuh poé nalika sasatoan asup kana bahtera nepi ka panto éta ditutup sacara adikodrati. Isa salawasna ngagambarkeun tungtung ku mimiti.
Enoch begat Methuselah, who in turn begat Lamech. Lamech and Methuselah represent the second angel's message and also the message of the midnight cry. The midnight cry progressed unto the closed door, and is thus represented by Methuselah who died the year of the flood. Lamech represented the second angel’s message, and Lamech died five years before the flood. The five years from the death of Lamech unto the death of Methuselah when the door closed, typified the death of Ezekiel’s bride marking the beginning of the period that led to the death of Christ’s bride represented by Methuselah.
Enok ngalahirkeun Metusalah, anu satuluyna ngalahirkeun Lamekh. Lamekh jeung Metusalah ngalambangkeun pekabaran malaikat kadua sarta ogé pekabaran panjerit tengah peuting. Panjerit tengah peuting maju nepi ka panto katutup, ku kituna dilambangkeun ku Metusalah anu maot dina taun banjir. Lamekh ngalambangkeun pekabaran malaikat kadua, sarta Lamekh maot lima taun saméméh banjir. Lima taun ti pupusna Lamekh nepi ka pupusna Metusalah nalika panto katutup, ngalambangkeun pupusna pangantén awéwé Yéheskiel anu nandaan mimiti mangsa anu ngarah kana pupusna pangantén awéwé Kristus anu dilambangkeun ku Metusalah.
Enoch typified the first angel that arrived in 1798, Lamech typified the second angel that arrived on April 19, 1844 and Methuselah typified the midnight cry from Exeter unto the closed door of October 22, 1844, that was typified by Noah. The five years from the death of Lamech unto the death of Methuselah typified the year and a half from 587 BC unto 586 BC. Those five years from Lamech to Methuselah typify five years from 1448 unto 1453.
Enok ngalambangkeun malaikat kahiji anu sumping dina taun 1798, Lamekh ngalambangkeun malaikat kadua anu sumping dina 19 April 1844, jeung Metusaléh ngalambangkeun ceurik tengah wengi ti Exeter nepi ka panto anu katutup dina 22 Oktober 1844, anu dilambangkeun ku Nuh. Lima taun ti pupusna Lamekh nepi ka pupusna Metusaléh ngalambangkeun sataun satengah ti 587 SM nepi ka 586 SM. Éta lima taun ti Lamekh nepi ka Metusaléh ngalambangkeun lima taun ti 1448 nepi ka 1453.
On October 31, 1448, John Palaiologos died and his brother, Constantine the eleventh, (the last Constantine) sought permission to ascend the throne of eastern Rome from the Islamic Turkish power. His submission on July 27, 1299, fulfilled the second one hundred and fifty years of Revelation nine set forth in verse ten. Five years after John Palaiologos death, his brother Constantine the eleventh died upon the walls of Constantinople as Mehmed II conquered the Byzantine empire of eastern Rome. Mehmed is the Turkish derivation of Mohammed, so the death of the first Mohammed in 632, which began the first one hundred and fifty year prophecy of Revelation nine, (located in verse five), and which ended with the death of the last Constantine at the hands of ‘Mohammed the second’ eight hundred and twenty-one years later. Five years before his death Mohammed had predicted the demise of Rome and it was accomplished by the Turk named Mohammed the second.
Dina tanggal 31 Oktober 1448, John Palaiologos pupus, sarta lanceukna, Constantine ka-sawelas, (Constantine anu pamungkas) nyuhunkeun idin ka kakawasaan Turki Islam pikeun naék tahta Roma wétan. Pasrahna dina tanggal 27 Juli 1299 nyumponan saratus lima puluh taun kadua dina Wahyu salapan sakumaha ditepikeun dina ayat sapuluh. Lima taun sanggeus pupusna John Palaiologos, lanceukna Constantine ka-sawelas pupus di luhur témbok Konstantinopel nalika Mehmed II nalukkeun kakaisaran Bizantium Roma wétan. Mehmed téh mangrupa wangun turunan basa Turki tina Mohammed, ku kituna pupusna Mohammed anu kahiji dina taun 632, anu ngamimitian nubuat saratus lima puluh taun anu kahiji dina Wahyu salapan, (anu aya dina ayat lima), sarta anu dipungkas ku pupusna Constantine anu pamungkas di leungeun ‘Mohammed anu kadua’ dalapan ratus dua puluh hiji taun ti harita. Lima taun saméméh pupusna, Mohammed geus ngaramalkeun ragragna Roma, sarta éta kajadian ku panangan urang Turki nu jenenganana Mohammed anu kadua.
Constantine the last, the eleventh, died in the battle of Constantinople, thus identifying five years from the death of his brother John to his death. Those five years were typified by the five years from the death of Lamech, the son, unto the death of Methuselah, the father, five years later when the door closed upon the ark. Thus, the death of Ezekiel’s bride was typified by the death of Lamech, and together they provide witness to the death of John Palaiologos in 1448. The subsequent death of Methuselah aligns with the death of Christ’s bride and the destruction of Jerusalem in 586 BC, and together they align with the death of Constantine the eleventh.
Konstantinus anu panungtung, nyaéta anu kasabelas, pupus dina perang di Konstantinopel, ku kituna nandaan lima taun ti pupusna lanceukna, Yohanes, nepi ka pupusna anjeunna. Lima taun éta dilambangkeun ku lima taun ti pupusna Lamekh, anak, nepi ka pupusna Metusalah, bapa, lima taun ti harita nalika panto bahtera ditutup. Ku kituna, pupusna pangantén awéwé Yézékiel dilambangkeun ku pupusna Lamekh, sarta duanana babarengan mere kasaksian kana pupusna Yohanes Palaiologos dina taun 1448. Pupusna Metusalah anu lumangsung saterusna saluyu jeung pupusna pangantén awéwé Kristus sarta karuksakan Yerusalem dina taun 586 SM, sarta duanana babarengan saluyu jeung pupusna Konstantinus anu kasabelas.
The three witnesses of a prophetic period that begins and ends with a death, illustrate the period of the formation of the image of the beast that concludes with the mark of the beast, and it aligns with the proclamation of the midnight cry in Millerite history and the formation of the image of the beast that concludes with the mark of the beast in our current history. When the mark of the beast is fulfilled at the soon-coming Sunday law, the prophetic “speaking” arrives in agreement with Ezekiel being able to “speak” upon his own volition when Jerusalem was destroyed.
Tiluan saksi tina hiji mangsa nubuat anu dimimitian jeung ditungtungan ku hiji pati, ngagambarkeun mangsa kabentukna gambar sato galak anu ditungtungan ku tanda sato galak, sarta éta saluyu jeung pangwartaan pamenta ceurik tengah wengi dina sajarah Millerite jeung kabentukna gambar sato galak anu ditungtungan ku tanda sato galak dina sajarah urang ayeuna. Nalika tanda sato galak éta kalaksanakeun dina hukum Minggu anu baris geura datang, “nyarita” nubuat nepi dina kasaluyuan jeung Yehezkiel anu bisa “nyarita” ku kahayangna sorangan nalika Yerusalem diruksak.
Speaking
Nyarios
At the Sunday law, which is typified by the destruction of Jerusalem, the prophetic speaking of the United States is marked as the false prophet speaks as a dragon.
Dina mangsa hukum Minggu, anu dilambangkeun ku karuksakan Yerusalem, panyaturanan nubuat ngeunaan Amérika Sarikat ditandaan nalika nabi palsu nyarita saperti naga.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.
Tuluy kuring nempo deui hiji sato galak séjén naék kaluar ti bumi; sarta manéhna boga dua tanduk kawas anak domba, jeung nyarita kawas naga. Wahyu 13:11.
At the Sunday law, Balaam strikes his ass a third time, and the ass then speaks.
Dina hukum Minggu, Balaam neunggeul keledaina pikeun katilu kalina, tuluy éta keledai nyarita.
And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? And Balaam said unto the ass, Because thou hast mocked me: I would there were a sword in mine hand, for now would I kill thee. And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ever since I was thine unto this day? was I ever wont to do so unto thee? And he said, Nay. Numbers 22:28–30.
Tuluy PANGERAN muka sungut kalde éta, tuluy manéhna nyarita ka Balhum, “Naon kasalahan kuring ka maneh, nepi ka maneh neunggeul kuring geus tilu kali?” Balhum ngawaler ka kalde éta, “Sabab maneh geus ngahinakeun kuring; muga baé aya pedang dina leungeun kuring, sabab ayeuna ogé tangtu ku kuring dipaéhan maneh.” Ari ceuk kalde éta ka Balhum, “Naha lain kuring kalde maneh, anu ku maneh geus ditumpakan ti mimiti kuring jadi kagungan maneh nepi ka poé ieu? Naha kungsi kuring ngabiasakeun kitu ka maneh?” Saur anjeunna, “Henteu.” Bilangan 22:28–30.
The false prophet speaks at the Sunday law and Islam also speaks at the Sunday law. Both are prophetically false prophets. At the Sunday law the ‘vision” of Habakkuk that tarried, speaks.
Nabi palsu nyarita dina hukum Minggu, jeung Islam ogé nyarita dina hukum Minggu. Duanana sacara nubuat téh nabi-nabi palsu. Dina hukum Minggu, “tetenjoan” Habakuk anu kungsi ngalalaworakeun waktuna, nyarita.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
Sabab ieu titingalian téh can keur mangsana anu geus ditangtukeun, tapi dina ahirna éta bakal nyarita, sarta moal ngabohong; sanajan éta kawilang lila, antosan éta; sabab éta pasti bakal datang, éta moal lila deui. Habakuk 2:3.
Habakkuk is the true prophet who speaks in contrast with the false prophets. The ‘vision’ of Habakkuk speaks through the mouth of formerly dumb Ezekiel, whose mouth is then opened. The promise of being God’s mouth was given to Jeremiah.
Habakuk téh nabi sajati anu nyarita sabalikna jeung para nabi palsu. “Visi” Habakuk nyarita ngaliwatan sungut Yehezkiel anu saméméhna bisu, anu tuluy dibuka. Jangji pikeun jadi sungut Allah dipaparinkeun ka Yermia.
Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:18, 19.
Naha nyeri abdi langgeng, jeung tatu abdi teu aya ubarna, anu nolak pikeun cageur? Naha Gusti bakal jadi ka abdi saolah-olah tukang bohong, jeung kawas cai anu nguciwakeun? Ku sabab éta, kieu timbalan PANGERAN, Lamun maneh balik, mangka Kami bakal mulangkeun maneh deui, jeung maneh bakal nangtung di payuneun Kami; jeung lamun maneh misahkeun anu mulya ti anu hina, maneh bakal jadi saperti sungut Kami; sina maranéhna balik ka maneh, tapi maneh ulah balik ka maranéhna. Yermia 15:18, 19.
At the Sunday law, Zacharias's nine months of dumbness ended when he spoke and confirmed that his son’s name is to be John. Zacharias represented leadership who disbelieve the word of the third angel, and John represented the Elijah movement, the church that would usher in the Second Coming of Christ.
Dina mangsa hukum Minggu, salapan bulan kabisuan Zakaria réngsé nalika anjeunna nyarita sarta mastikeun yén ngaran putrana kudu Yohanes. Zakaria ngawakilan kapamingpinan anu teu percaya kana pangandika malaikat katilu, sedengkeun Yohanes ngawakilan gerakan Elia, nyaéta garéja anu bakal nganteurkeun kana Kadatangan Kristus anu Kadua.
And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.
Tuluy Zakarias nimbalan ka malaikat, “Ku naon abdi bakal nyaho ieu? Sabab abdi parantos sepuh, jeung pamajikan abdi oge parantos kacida kolotna.” Tuluy malaikat ngawaler ka anjeunna, “Kami teh Jibril, anu ngadeg di payuneun Allah; sarta diutus pikeun nyarita ka maneh jeung ngabewarakeun ka maneh ieu wartos suka cita. Jeung, tingali, maneh bakal bisu, sarta moal bisa nyarita nepi ka poe hal-hal ieu kajadian, lantaran maneh henteu percaya kana kecap-kecap kami, anu bakal kasorang dina waktuna.”
And the people waited for Zacharias, and marvelled that he tarried so long in the temple. And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless. Luke 1:18–22.
Jeung rahayat ngadagoan Zakaria, sarta maranéhna haréran ku sabab anjeunna lila teuing cicing di Bait Allah. Jeung nalika anjeunna kaluar, anjeunna teu bisa nyarita ka maranéhna; sarta maranéhna ngarti yén anjeunna geus ningali hiji tetenjoan di jero Bait Allah, sabab anjeunna méré isarat ka maranéhna, sarta tetep teu bisa nyarita. Lukas 1:18–22.
Zacharias was of the eighth course of priests.
Zakharia téh kaasup kana golongan imam nu ka dalapan.
There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. And they had no child, because that Elisabeth was barren, and they both were now well stricken in years. And it came to pass, that while he executed the priest’s office before God in the order of his course, According to the custom of the priest’s office, his lot was to burn incense when he went into the temple of the Lord. And the whole multitude of the people were praying without at the time of incense. Luke 1:5–10.
Dina mangsa Herodes, raja Yudea, aya saurang imam nu ngaranna Zakaria, ti golongan Abia; jeung pamajikanana asal ti putri-putri Harun, ngaranna Elisabet. Duanana téh jalma-jalma anu bener di payuneun Allah, hirup nurut kana sagala parentah jeung katangtuan Gusti kalayan teu aya cacad. Tapi maranéhna teu boga anak, lantaran Elisabet mandul, sarta duanana geus kacida sepuhna. Kajadian, waktu anjeunna keur ngalaksanakeun kalungguhan imam di payuneun Allah nurutkeun giliran golonganana, luyu jeung kabiasaan kalungguhan imam, anjeunna kapilih ku undian pikeun ngaduruk menyan nalika anjeunna asup ka Bait Allah PANGERAN. Jeung sakumna jalma réa keur neneda di luar dina waktu ngaduruk menyan. Lukas 1:5–10.
All the prophets represent the latter days, and Zacharias went into the temple, as did Ezekiel. He was of the eighth course of priests, marking a symbol of the eight souls on Noah’s ark that went from the old to the new world. Both he and his wife were blameless, but Zacharias would doubt the words of Gabriel. The Millerite movement began as Philadelphian's (blameless) but transitioned to Laodicean's in 1856. In the latter days, the message of the angel is the message of the third angel, and Gabriel’s message to Zacharias represents the third angel’s message and also the Elijah message, as represented by John the Baptist.
Sakumna nabi ngagambarkeun poé-poé panungtungan, jeung Zakaria asup ka Bait Allah, saperti ogé Yézkiel. Anjeunna kaasup kana giliran imam anu kadalapan, nandakeun lambang dalapan jiwa dina bahtera Nuh anu ngalangkung ti dunya heubeul ka dunya anyar. Boh anjeunna boh pamajikanana teu cacad, tapi Zakaria bakal ngaragukeun pangandika Jibril. Gerakan Millerit dimimitian salaku urang Filadelfia (teu cacad), tapi robah jadi urang Laodikia dina taun 1856. Dina poé-poé panungtungan, amanat malaikat téh nya éta amanat malaikat katilu, sarta amanat Jibril ka Zakaria ngalambangkeun amanat malaikat katilu jeung ogé amanat Elia, sakumaha digambarkeun ku Yohanes Jurubaptis.
And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. And when Zacharias saw him, he was troubled, and fear fell upon him. But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. And thou shalt have joy and gladness; and many shall rejoice at his birth. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother’s womb. And many of the children of Israel shall he turn to the Lord their God. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. Luke 1:11–19.
Tuluy ka anjeunna malaikat PANGERAN nangtung di beulah katuhu altar pangukusan. Barang Sakaria ningali anjeunna, anjeunna kagét, sarta kasieun ngadadak nyarandé ka anjeunna. Tapi malaikat téh ngadawuh ka anjeunna, “Ulah sieun, Sakaria, sabab doamu parantos dikabul; jeung pamajikan anjeun, Elisabet, bakal ngalahirkeun anak lalaki pikeun anjeun, sarta anjeun kudu méré ngaran anjeunna Yohanes. Jeung anjeun bakal pinuh ku kabungah jeung kasukaan; sarta loba jelema bakal suka bungah ku kalahiranana. Sabab anjeunna bakal jadi agung di payuneun PANGERAN, sarta moal nginum anggur atawa inuman anu nganyenyeri; jeung anjeunna bakal dieusi ku Roh Suci, malah ti jero kandungan indungna. Jeung loba urang Israil bakal dibalikkeun ku anjeunna ka PANGERAN, Allah maranéhna. Jeung anjeunna bakal miheulaan Anjeunna dina roh jeung kakawasaan Elias, pikeun ngabikeun hate para bapa ka anak-anakna, jeung anu doraka ka hikmah jalma-jalma anu adil; supaya nyiapkeun pikeun PANGERAN hiji umat anu geus diparengkeun siap.” Tuluy Sakaria nyarios ka malaikat téh, “Ku naon abdi bakal terang ieu? Sabab abdi téh geus kolot, jeung pamajikan abdi ogé geus kacida sepuhna.” Malaikat ngawaler, pokna ka anjeunna, “Abdi téh Jibril, anu nangtung di payuneun Allah; sarta abdi diutus pikeun nyarios ka anjeun, jeung ngawartakeun ka anjeun ieu warta anu ngagumbirakeun.” Lukas 1:11–19.
Zacharias doubted that the message of the Elijah to come would be fulfilled.
Zakaria ngaragukeun yén pesen ngeunaan Élia anu bakal sumping téh bakal kalaksanakeun.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Tenjo, Kami baris ngutus ka maraneh Elia nabi saméméh datangna poé PANGERAN anu agung tur matak pikasieuneun; sarta anjeunna bakal ngabalikeun hate para bapa ka anak-anakna, jeung hate anak-anak ka para bapana, ulah nepi ka Kami datang tuluy numpes bumi ku kutuk. Maleakhi 4:5, 6.
Sister White, in the context of Ezekiel’s sealing of chapter nine, identifies why the leadership of the Laodicean Seventh-day Adventist church were typified by Zacharias’ unbelief.
Dina kontéks panyégelan dina pasal salapan kitab Yehezkiel, Sadérék White nerangkeun naha kapamingpinan garéja Advent Poé Katujuh Laodikia ditipologikeun ku kateuercayaan Zakaria.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
Golongan jalma anu teu ngarasa prihatin ku kamunduran rohanina sorangan, sarta henteu ngungun kana dosa-dosa batur, bakal ditinggalkeun tanpa meterai Allah. Gusti maréntahkeun para utusan-Na, jalma-jalma anu nyekel pakarang pangmeuncit dina leungeunna: “Aranjeun turutkeun anjeunna ka sakuliah kota, tuluy paéhan: ulah ku panon maraneh aya anu disisihan, ogé ulah aya karunya: paéhan tumpes nu kolot jeung nu ngora, boh mojang-mojang, boh barudak leutik, boh awewe-awewe: tapi ulah ngadeukeutan ka saurang ogé anu aya tandana; sarta mimitian ti tempat suci Kami. Tuluy maranéhna mimitian ti para kokolot anu aya di hareupeun éta Bait.”
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.
“Di dieu urang ningali yén garéja—tempat suci Gusti—jadi anu pangheulana ngarasa pukulan tina amarah Allah. Para kokolot, nyaéta jalma-jalma anu ku Allah parantos dipaparinkeun cahya anu gedé sarta anu parantos nangtung minangka pangjaga kapentingan rohani umat, parantos ngahianat kapercayaan anu dipasrahkeun ka maranéhna. Maranéhna parantos nyekel pamadegan yén urang teu perlu ngarep-ngarep mujijat jeung panyataan anu nyata tina kakawasaan Allah saperti dina mangsa baheula. Jaman parantos robah. Kecap-kecap ieu nguatkeun kateuercayaan maranéhna, sarta maranéhna nyebut: Gusti moal ngalakukeun nu hadé, kitu deui moal ngalakukeun nu goréng. Anjeunna kacida welas asihna nepi ka moal ngadatangan umat-Na ku panghukuman. Ku kituna, ‘Katengtreman jeung kaamanan’ jadi sora panyaur ti jalma-jalma anu moal kungsi deui ngangkat sora maranéhna lir tarompet pikeun némbongkeun ka umat Allah palanggaran maranéhna sarta ka kulawarga Yakub dosa-dosa maranéhna. Anjing-anjing bisu anu teu daék ngagogog ieu téh nya éta jalma-jalma anu ngarasakeun pamales kanyeri anu adil ti Allah anu kaganggu ku kasalahan. Lalaki, mojang-mojang, jeung barudak leutik sadayana binasa babarengan.” Testimonies, jilid 5, 211.
Zacharias doubted the message of the third angel, which is the Elijah message that repeats the history of John the Baptist as well as the history of William Miller.
Zakaria migawe pesen malaikat katilu, nyaéta pesen Élia anu ngulang sajarah Yohanes Pembaptis kitu deui sajarah William Miller.
Five Months
Lima Bulan
Elisabeth hid her pregnancy for five months.
Élisabét nyumputkeun kakandunganana salila lima bulan.
And after those days his wife Elisabeth conceived, and hid herself five months, saying, Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men. And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth. Luke 1:24–26.
Sarta sanggeus eta poe-pœ, pamajikanana, Elisabet, kakandungan, tuluy nyumputkeun dirina salila lima bulan, saurna, “Kitu Gusti parantos ngadamel ka abdi dina mangsa Mantenna ningal ka abdi, pikeun mupuskeun kahinaan abdi di antara jalma-jalma.” Jeung dina bulan kagenep malaikat Jibril diutus ku Allah ka hiji kota di Galiléa, anu dingaranan Nasaret. Lukas 1:24–26.
Zacharias was of the eighth course of priests, aligning with the circumcision of his son John on the eighth day, when Zacharias would again speak. He and his son John represent the eight souls who were on Noah’s ark, who were hid from the death brought by the flood waters for five months, or one hundred and fifty days. The one hundred and fifty days of the pregnancy and the flood waters align with the two periods of five months in Revelation nine.
Zacharias kalebet kana golongan imam anu kadalapan, saluyu jeung nyunatan putrana, Yohanes, dina poe kadalapan, nalika Zacharias baris nyarita deui. Anjeunna jeung putrana, Yohanes, ngagambarkeun dalapan jiwa anu aya dina bahtra Nuh, anu disumputkeun tina pati anu dibawa ku cai bah ku salila lima bulan, atawa saratus lima puluh poe. Saratus lima puluh poe kandungan jeung cai bah téh saluyu jeung dua mangsa lima bulan dina Wahyu salapan.
Zacharias and his son John also represent when the seventh church of Laodicea transitions unto the eighth church of Philadelphia. From Zacharias’ service during the eighth course unto his son John’s circumcision of the eighth day represents a prophetic period with the number eighth identifying the beginning and the ending. Within that prophetic period there is a five-month period representing a period of hiding.
Zacharias sareng putrana, Yohanes, ogé ngawakilan nalika garéja katujuh, nyaéta Laodicea, ngalih ka garéja kadalapan, nyaéta Philadelphia. Ti palayanan Zacharias dina giliran kadalapan nepi ka sunatan putrana, Yohanes, dina poé kadalapan, éta ngawakilan hiji mangsa nubuat anu ku angka dalapan ditandaan minangka awal jeung ahir. Dina éta mangsa nubuat aya hiji periode lima bulan anu ngawakilan hiji mangsa panyumputan.
The “speaking” of prophecy identifies the soon-coming Sunday law, so Zacharias speaks at the Sunday law, when his son is sealed, as represented by the act of circumcision. In that history, prior to the Sunday law when Zacharias speaks, at the end of five months, in the sixth month Mary visits Elisabeth and the Holy Spirit anoints Elisabeth, who as a woman represents the anointing of God’s church four months in advance of the soon-coming Sunday law.
“Nyariosna” nubuat nandakeun hukum Minggu anu bakal geura datang, ku kituna Zacharias nyarios dina mangsa hukum Minggu, nalika putrana diségél, sakumaha dilambangkeun ku kalakuan sunat. Dina sajarah éta, saméméh hukum Minggu nalika Zacharias nyarios, dina ahir lima bulan, dina bulan kagenep Mary nganjang ka Elisabeth sarta Roh Suci ngurapan Elisabeth, anu salaku hiji awéwé ngawakilan pangurapan garéja Allah opat bulan saméméhna ti hukum Minggu anu bakal geura datang.
And Mary arose in those days, and went into the hill country with haste, into a city of Juda; And entered into the house of Zacharias, and saluted Elisabeth. And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me? For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord. Luke 1:39–45.
Dina eta poe Mary hudang, tuluy buru-buru indit ka tanah pagunungan, ka hiji kota di Yuda; tuluy asup ka imah Zakaria, sarta maparin salam ka Elisabet. Jeung kajadian, nalika Elisabet ngadéngé salam ti Mary, orok dina kandunganna luluncatan; sarta Elisabet pinuh ku Roh Suci. Geus kitu anjeunna nyarita tarik pisan, pokna, “Bagja hidep di antara sakumna awéwé, jeung bagja buah kandungan hidep. Jeung ku naon nepi ka ieu kajadian ka kuring, yén indung Gusti kuring datang ka kuring? Sabab, tenjo, pas sora salam hidep ngageter kana ceuli kuring, orok dina kandungan kuring luluncatan ku kabungah. Jeung bagja manéhna anu geus percaya; sabab bakal aya kawujudan tina perkara-perkara anu geus diucapkeun ka manéhna ti Gusti.” Lukas 1:39–45.
At the end of five months, Elisabeth spoke to Mary “with a loud voice,” praising Mary’s belief in Gabriel’s message, which in the latter days is the third angel’s message. Elisabeth’s husband Zacharias had disbelieved, but not Mary. Mary heard the message of Gabriel five months after Zacharias, so her belief in the third angel is marked as arriving after the hidden message of five month’s was revealed. The hidden message of five months in the latter days is the first five months of Revelation nine verse five. Mary represents the church of the latter days that accepts the third angel’s message, which includes a special unsealing of five months just before the speaking of the soon-coming Sunday law arrives roughly four months later.
Dina ahir lima bulan, Elisabeth nyarita ka Mary “ku sora tarik,” muji iman Mary kana amanat Gabriel, anu dina poé-poé panungtungan mangrupa amanat malaikat katilu. Salaki Elisabeth, nya éta Zacharias, geus teu percaya, tapi Mary henteu. Mary ngadéngé amanat Gabriel lima bulan sanggeus Zacharias, ku kituna kapercayaanana kana malaikat katilu ditandaan datang sanggeus amanat nu disumputkeun ngeunaan lima bulan diungkabkeun. Amanat nu disumputkeun ngeunaan lima bulan dina poé-poé panungtungan nyaéta lima bulan kahiji dina Wahyu salapan ayat lima. Mary ngagambarkeun gareja dina poé-poé panungtungan anu narima amanat malaikat katilu, anu ngawengku hiji pambukaan segel husus ngeunaan lima bulan pas saméméh dimimitianana pangucapan ngeunaan hukum Minggu anu bakal enggal datang, kira-kira opat bulan saterusna.
At the waymarks of Mary’s visit the movement of the first and second angels, represented by Zacharias and Elisabeth connects with the movement of the third angel represented by Mary and Joseph. Zacharias represents an official from a church that disbelieved the third angel’s message and Joseph the carpenter, represents a movement represented by self-supporting work. Adventism ends as it began, and it began as a movement, not an organized church structure. The movement of the one hundred and forty-four thousand represented by Joseph, Mary and Christ are direct relatives of the Millerite movement represented by Zacharias, Elisabeth and John, and the disbelief of 1863 is represented by Zacharias. 1863 represents disbelief of the first and second angel’s messages and the movement of the third angel represents the faith of Mary.
Dina patok-patok jalan carita kunjungan Mary, gerakan malaikat kahiji jeung kadua, anu dilambangkeun ku Zacharias jeung Elisabeth, nyambung jeung gerakan malaikat katilu anu dilambangkeun ku Mary jeung Joseph. Zacharias ngalambangkeun hiji pajabat ti hiji garéja anu teu percaya kana pekabaran malaikat katilu, sedengkeun Joseph, tukang kai éta, ngalambangkeun hiji gerakan anu dilambangkeun ku pagawéan mandiri. Adventisme réngsé sakumaha éta dimimitian, sarta éta dimimitian minangka hiji gerakan, lain minangka hiji struktur garéja anu teratur. Gerakan saratus opat puluh opat rébu anu dilambangkeun ku Joseph, Mary, jeung Kristus téh mangrupa baraya langsung tina gerakan Millerite anu dilambangkeun ku Zacharias, Elisabeth, jeung Yohanes, sarta kateuercayaan taun 1863 dilambangkeun ku Zacharias. Taun 1863 ngalambangkeun kateuercayaan kana pekabaran malaikat kahiji jeung kadua, sedengkeun gerakan malaikat katilu ngalambangkeun iman Mary.
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, ‘Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’ This message seemed to be an addition to the third message, joining it as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon and calling upon God’s people to come out of her that they might escape her fearful doom.” Early Writings, 277.
“Malaikat-malaikat diutus pikeun nulungan malaikat anu kuat ti sawarga, sarta kuring ngadéngé sora-sora anu saolah-olah ngagema di mana-mana, ‘Kaluarlah ti dinya, eh umat-Ku, supaya maranéh ulah jadi nu milu kana dosa-dosana, jeung supaya maranéh ulah narima tulah-tulahna. Sabab dosa-dosana geus nepi ka sawarga, sarta Allah geus nginget kajahatan-kajahatanana.’ Ieu amanat téh katingalina minangka tambahan kana amanat katilu, ngahiji jeung éta, sakumaha panyaur tengah wengi ngahiji jeung amanat malaikat kadua dina taun 1844. Kamulyaan Allah netep dina para wali anu sabar tur nungguan, sarta kalayan henteu sieun maranéhna nepikeun pangéling-ngéling anu panungtungan jeung khidmat, ngawawarkeun ragragna Babul sarta nyaur umat Allah supaya kaluar ti dinya sangkan maranéhna bisa luput tina hukumanana anu pikasieuneun.” Early Writings, 277.
The joining together of two messages is represented by Mary visiting Elisabeth, and that point arrived when the hidden five months is revealed. That point is where two prophecies join and are proclaimed together. One was proclaimed by Elisabeth and the other by Mary. The joining of two messages identifies when the midnight cry joins the message of the second angel, and that occurred in Millerite history at the Exeter camp meeting.
Gagabungna dua pekabaran dilambangkeun ku Mary nganjang ka Elisabeth, sarta titik éta ngahontal nalika lima bulan anu disumputkeun téh diungkabkeun. Titik éta nya éta tempat dua nubuat ngahiji sarta diproklamasikeun babarengan. Hiji diproklamasikeun ku Elisabeth, jeung nu hiji deui ku Mary. Gagabungna dua pekabaran éta nandakeun iraha ceurik tengah peuting ngahiji jeung pekabaran malaikat kadua, sarta éta kajadian dina sajarah Millerite di pasamoan kémah Exeter.
After Elisabeth and then Mary gave their proclamations, “Mary abode with her about three months, and returned to her own house.” Luke 1:56. The sixty-six day period from Exeter unto October 22, 1844 is represented by those four months, which concluded at the soon-coming Sunday law, when Zacharias spoke. The four months represent the period of the proclamation of the message of the midnight cry, which arrives after the message of the five hidden months.
Sanggeus Elisabeth tuluy Mary medar pangandika maranéhna, “Mangka Mary cicing jeung manéhna kira-kira tilu bulan, tuluy mulang ka imahna sorangan.” Lukas 1:56. Mangsa genep puluh genep poé ti Exeter nepi ka 22 Oktober 1844 dilambangkeun ku opat bulan éta, anu réngsé dina hukum Minggu anu baris geura datang, nalika Zacharias nyarita. Opat bulan éta ngalambangkeun mangsa pangwartaan talatah ceurik tengah wengi, anu sumping sanggeus talatah lima bulan anu disumputkeun.
The two messages in Millerite history were the first and second angels, and the first angel’s message was empowered by the fulfillment of a time prophecy that began with a period of five months, which was partially hidden until ten days before its fulfillment on August 11, 1840, as set forth by Josiah Litch. The empowerment of the second angel’s message was the correction of the incorrect prediction of 1843, that took place at the Exeter camp meeting, as set forth by Samuel Snow.
Dua amanat dina sajarah kaum Millerite nyaéta amanat malaikat kahiji jeung kadua, sarta amanat malaikat kahiji dipaparin kakawasaan ku kacumponan hiji nubuat waktu anu dimimitian ku mangsa lima bulan, anu sabagian disumputkeun nepi ka sapuluh poé saméméh kacumponanana dina 11 Agustus 1840, sakumaha ditepikeun ku Josiah Litch. Pangukuhan amanat malaikat kadua nyaéta koreksi kana ramalan 1843 anu salah, anu lumangsung dina pasamoan kémah di Exeter, sakumaha ditepikeun ku Samuel Snow.
The proclamation of the twofold message of the midnight cry is represented as a short period before the door closed, which in the story of Noah opened up a five month period that concluded with the ark sitting atop mount Ararat. The period of the proclamation of the midnight cry comes after the unsealing of the hidden five months, which came ten days before August 11, 1840 and it also came after the Lord removed His hand from the figures He had covered upon the 1843 chart. The ten days of August 1 to 11, align with the sixty-six days of Exeter to October 22, 1844, and the twofold witness identifies that the unsealing of a hidden five months, accompanied with the correction of the incorrect proclamation that produced the first disappointment, and it occurs when Mary meets and greets Elisabeth in the sixth month.
Pangwawaran amanat rangkep dua tina pamenta tengah peuting digambarkeun minangka mangsa pondok saméméh panto ditutup, anu dina carita Nuh muka hiji mangsa lima bulan anu ditungtungan ku parahu kasalametan mapag di puncak Gunung Ararat. Mangsa pangwawaran pamenta tengah peuting datang sanggeus dibukana segel lima bulan nu disumputkeun, anu datang sapuluh poé saméméh 11 Agustus 1840, sarta éta ogé datang sanggeus Gusti nyabut panangan-Na tina lambang-lambang anu ku Anjeunna kungsi ditutupan dina bagan 1843. Sapuluh poé ti 1 nepi ka 11 Agustus saluyu jeung genep puluh genep poé ti Exeter nepi ka 22 Oktober 1844, sarta kasaksian rangkep dua nandakeun yén dibukana segel tina lima bulan nu disumputkeun, dibarengan ku ngabenerkeun pangwawaran anu lepat anu ngahasilkeun kuciwa kahiji, lumangsung nalika Maryam papanggih jeung mapag Elisabet dina bulan kagenep.
At the Sunday law, the United States speaks as a dragon, the ass of Islam speaks, and the vision of Habakkuk speaks through the mouth of Jeremiah, Zacharias and Ezekiel. At the Sunday law Ezekiel is a sign, thus representing the ensign that is lifted up at the Sunday law. Two of the nine references of the word ‘sign’ in Ezekiel identify the “sabbaths” as the sign of the sanctification representing the combination of Divinity with humanity.
Dina hukum Minggu, Amérika Sarikat nyarita saperti naga, kalde Islam nyarita, jeung titingalian Habakuk nyarita ngaliwatan sungut Yermia, Jakaria, jeung Yehezkiel. Dina hukum Minggu, Yehezkiel téh hiji tanda, ku kituna ngawakilan panji anu diangkat dina hukum Minggu. Dua tina salapan rujukan kecap “tanda” dina kitab Yehezkiel nangtukeun yén “poé-poé Sabat” téh tanda pangudusan anu ngawakilan ngahijina Kahaliman jeung kamanusaan.
But I wrought for my name’s sake, that it should not be polluted before the heathen, among whom they were, in whose sight I made myself known unto them, in bringing them forth out of the land of Egypt. Wherefore I caused them to go forth out of the land of Egypt, and brought them into the wilderness. And I gave them my statutes, and shewed them my judgments, which if a man do, he shall even live in them.
Tapi Kami tumindak demi aran Kami, supaya éta henteu kacemar di payuneun bangsa-bangsa kapir, di antara maranéhna maranéhna aya, anu di hareupeun panonna Kami ngawanohkeun diri ka maranéhna, nalika mawa maranéhna kaluar ti tanah Mesir. Ku sabab éta Kami nyababkeun maranéhna kaluar ti tanah Mesir, sarta mawa maranéhna ka padang gurun. Jeung Kami mikeun katetepan-katetepan Kami ka maranéhna, sarta némbongkeun hukum-hukum Kami ka maranéhna, anu lamun ku hiji jalma dilaksanakeun, tangtu anjeunna bakal hirup ku éta.
Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them. But the house of Israel rebelled against me in the wilderness: they walked not in my statutes, and they despised my judgments, which if a man do, he shall even live in them; and my sabbaths they greatly polluted: then I said, I would pour out my fury upon them in the wilderness, to consume them. But I wrought for my name’s sake, that it should not be polluted before the heathen, in whose sight I brought them out. Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands; Because they despised my judgments, and walked not in my statutes, but polluted my sabbaths: for their heart went after their idols. Nevertheless mine eye spared them from destroying them, neither did I make an end of them in the wilderness. But I said unto their children in the wilderness, Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their idols: I am the Lord your God; walk in my statutes, and keep my judgments, and do them; And hallow my sabbaths; and they shall be a sign between me and you, that ye may know that I am the Lord your God. Ezekiel 20:9–20.
Salajengna deui, Kami mere ka maranéhna poé-poé Sabat Kami, supaya éta jadi tanda antara Kami jeung maranéhna, sangkan maranéhna nyaho yén Kami teh PANGERAN anu nyucikeun maranéhna. Tapi kulawarga Israil barontak ka Kami di tanah gurun: maranéhna teu leumpang dina katetepan-katetepan Kami, sarta ngahinakeun hukum-hukum Kami, anu lamun dipilampah ku jelema, tangtu manéhna bakal hirup ku eta; jeung poé-poé Sabat Kami ku maranéhna kacida dinajiskeunana. Ku sabab eta Kami ngandika, yén Kami rek ngucurkeun amarah Kami ka maranéhna di tanah gurun, pikeun ngancurkeun maranéhna. Tapi Kami ngalakonan demi ngaran Kami, supaya eta ulah kaijinan di payuneun bangsa-bangsa kapir, anu nyaksian waktu Kami mawa maranéhna kaluar. Tapi deuih Kami ngangkat leungeun Kami ka maranéhna di tanah gurun, yén Kami moal mawa maranéhna asup ka tanah anu geus Kami pasrahkeun ka maranéhna, anu ngalir ku susu jeung madu, anu jadi kamulyaan sagala nagri; ku sabab maranéhna ngahinakeun hukum-hukum Kami, sarta henteu leumpang dina katetepan-katetepan Kami, tapi ngotorkeun poé-poé Sabat Kami: sabab hate maranéhna nuturkeun brahala-brahala maranéhna. Sanajan kitu, panon Kami ngéwahan maranéhna nepi ka teu ngancurkeun maranéhna, sarta Kami henteu ngabinasakeun maranéhna nepi ka tumpes di tanah gurun. Tapi Kami ngandika ka anak-anak maranéhna di tanah gurun, “Ulah maraneh leumpang dina katetepan-katetepan karuhun maraneh, ulah nurut kana hukum-hukum maranéhna, jeung ulah ngotorkeun diri ku brahala-brahala maranéhna. Kami teh PANGERAN Allah maraneh; leumpanglah dina katetepan-katetepan Kami, jeung turutlah kana hukum-hukum Kami, sarta pigawe eta; Jeung sucikeun poé-poé Sabat Kami; sarta eta bakal jadi tanda antara Kami jeung maraneh, supaya maraneh nyaho yén Kami teh PANGERAN Allah maraneh.” Yehezkiel 20:9–20.
Ezekiel represents the ensign of the one hundred and forty-four thousand, and the sign of Divinity combined with humanity is the Lord’s “sabbaths.” Ezekiel is the sign at the beginning of the siege and he is the sign at the destruction of Jerusalem, when he is lifted up as an ensign. At the beginning of the siege, those who refuse to see and hear, who desecrate His “sabbaths”, are also a sign.
Yéhézquiél ngawakilan panji pikeun saratus opat puluh opat rébu, jeung tanda katuhanan anu ngahiji jeung kamanusaan téh nyaéta “sabat-sabat”-Na PANGERAN. Yéhézquiél téh tanda dina awal pangepungan, sarta anjeunna téh tanda dina karuksakan Yerusalem, nalika anjeunna diangkat jadi panji. Dina awal pangepungan, maranéhanana anu nolak ningali jeung ngadéngé, anu ngahinakeun “sabat-sabat”-Na, ogé jadi tanda.
Then came certain of the elders of Israel unto me, and sat before me. And the word of the Lord came unto me, saying, Son of man, these men have set up their idols in their heart, and put the stumblingblock of their iniquity before their face: should I be enquired of at all by them? Therefore speak unto them, and say unto them, Thus saith the Lord God; Every man of the house of Israel that setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to the prophet; I the Lord will answer him that cometh according to the multitude of his idols; That I may take the house of Israel in their own heart, because they are all estranged from me through their idols.
Tuluy datang sawatara kokolot Israil ka kaula, tuluy calik di payuneun kaula. Geus kitu sumping firman PANGERAN ka kaula, kieu dawuh-Na, “He anak manusa, ieu jalma-jalma geus ngadegkeun brahala-brahala maranéhna dina haténa, sarta nempatkeun batu sandungan kajahatanana di hareupeun beungeutna: naha Kami kudu dipénta pituduh ku maranéhna? Ku sabab éta, nyarita ka maranéhna, sarta ucapkeun ka maranéhna, Kieu timbalan Gusti PANGERAN; Unggal jalma ti kulawarga Israil anu ngadegkeun brahala-brahala-na dina haténa, sarta nempatkeun batu sandungan kajahatanana di hareupeun beungeutna, tuluy datang ka nabi; Kami, PANGERAN, bakal ngawalon ka manéhna anu datang éta nurutkeun lobana brahala-brahala-na; Supaya Kami nyekel kulawarga Israil dina haténa sorangan, lantaran maranéhna kabéh geus ngajauhan ti Kami ku lantaran brahala-brahala-na.”
Therefore say unto the house of Israel, Thus saith the Lord God; Repent, and turn yourselves from your idols; and turn away your faces from all your abominations. For every one of the house of Israel, or of the stranger that sojourneth in Israel, which separateth himself from me, and setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to a prophet to enquire of him concerning me; I the Lord will answer him by myself: And I will set my face against that man, and will make him a sign and a proverb, and I will cut him off from the midst of my people; and ye shall know that I am the Lord. And if the prophet be deceived when he hath spoken a thing, I the Lord have deceived that prophet, and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel. And they shall bear the punishment of their iniquity: the punishment of the prophet shall be even as the punishment of him that seeketh unto him; That the house of Israel may go no more astray from me, neither be polluted any more with all their transgressions; but that they may be my people, and I may be their God, saith the Lord God. Ezekiel 14:1–11.
Ku kituna, sebutkeun ka kulawarga Israil, kieu timbalan Gusti ALLAH: Tobatlah, sarta balikan diri maraneh tina brahala-brahala maraneh; jeung palingkeun beungeut maraneh tina sagala kalaknat maraneh. Sabab unggal jalma ti kulawarga Israil, atawa ti urang asing anu numpang cicing di Israil, anu misahkeun dirina ti Kami, jeung ngadegkeun brahala-brahalana dina jero haténa, sarta nempatkeun batu sandungan kajahatanna di hareupeun beungeutna, tuluy datang ka saurang nabi pikeun nanya ka anjeunna ngeunaan Kami; Kami, PANGERAN, bakal ngawalon anjeunna ku diri Kami sorangan: Jeung Kami bakal ngarahkeun beungeut Kami ngalawan jalma éta, sarta bakal ngajadikeun anjeunna tanda jeung paribasa, sarta Kami bakal mupus anjeunna ti tengah umat Kami; sarta maraneh bakal nyaho yén Kami teh PANGERAN. Jeung lamun nabi éta katipu waktu anjeunna ngucapkeun hiji perkara, Kami, PANGERAN, geus ngantep nabi éta katipu, sarta Kami bakal ngalegaan panangan Kami ka anjeunna, sarta bakal ngabinasakeun anjeunna ti tengah umat Kami Israil. Jeung maranehna bakal nanggung hukuman kajahatanna: hukuman nabi éta bakal sarua jeung hukuman jalma anu datang néangan ka anjeunna; Supaya kulawarga Israil ulah deui nyasab ti Kami, sarta ulah deui kacemar ku sagala palanggaranana; tapi supaya maranehna jadi umat Kami, sarta Kami jadi Allah maranehna, timbalan Gusti ALLAH. Yehezkiel 14:1–11.
At Nashville, those within the Laodicean Seventh-day Adventist church who disbelieved as did Zacharias; who had “taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days,” as represented by 1840 unto 1844 will be confronted by those outside of Adventism as to why they failed to give warning. They become the “sign” of the false peace and safety message, which marks the separation of the wise and foolish as represented by the two opposing tents at the Exeter camp meeting. They bear a “sign” of idolatry and rebellion, while Ezekiel bears the true prophetic warning message. At the end of the siege, when Jerusalem is destroyed, representing the Sunday law, the sign of rebellion is the mark of the beast and the sign of obedience is the seal of God.
Di Nashville, maranéhna anu aya di jero garéja Advent Poé Katujuh Laodikea, anu teu percaya saperti Zakariah; anu “nyokot pendirian yén urang teu kudu ngarep-ngarep mujijat jeung pintonan anu écés tina kakawasaan Allah saperti dina poé-poé baheula,” sakumaha dilambangkeun ku taun 1840 nepi ka 1844, bakal dihareupan ku jalma-jalma ti luar Adventisme ngeunaan naha maranéhna geus gagal méré panggeuing. Maranéhna jadi “tanda” tina amanat palsu ngeunaan katengtreman jeung kaamanan, anu nandaan pamisahan antara nu wijaksana jeung nu bodo sakumaha dilambangkeun ku dua kémah anu silih patukang tonggong dina pasamoan kémah di Exeter. Maranéhna nyangking “tanda” panyembahan brahala jeung pambrontakan, ari Ezekiel nyangking amanat panggeuing nubuat anu sajati. Dina ahir pengepungan, nalika Yerusalem diruksak, anu ngalambangkeun hukum Minggu, tanda pambrontakan téh nya éta tanda sato galak, jeung tanda kataatan téh meterai Allah.
Probation is fully closed for Adventism at the Sunday law, and there is a sign of the righteous and the wicked that are there marked. The close of probation at the soon-coming Sunday law typifies the close of probation when Michael stands up, and there the sign of the death of the multitudes is represented by Gog and Magog.
Masa pamariksaan geus tuntas katutup pikeun Adventisme dina hukum Minggu, sarta aya hiji tanda pikeun jalma-jalma bener jeung jalma-jalma jahat anu di dinya geus ditandaan. Panutupan masa pamariksaan dina hukum Minggu anu bakal geura datang ngalambangkeun panutupan masa pamariksaan nalika Mikail nangtung, sarta di dinya tanda maotna jalma réa digambarkeun ku Gog jeung Magog.
And the passengers that pass through the land, when any seeth a man’s bone, then shall he set up a sign by it, till the buriers have buried it in the valley of Hamongog. And also the name of the city shall be Hamonah. Thus shall they cleanse the land. Ezekiel 39:15, 16.
Jeung jalma-jalma anu ngalanglang tanah éta, lamun aya nu ningali tulang jalma, mangka anjeunna kudu ngadegkeun hiji tanda di gigireunna, nepi ka para pangubur geus ngubur éta di lebak Hamongog. Jeung ngaran kota éta ogé bakal jadi Hamonah. Ku kituna maranéhna baris nyucikeun éta tanah. Yehezkiel 39:15, 16.
The sign of the covenant is identified in chapter thirty-seven of Ezekiel where the valley of dead bones is brought to life and the two sticks are joined. The bones are brought to life by a message of Islam, represented as the four winds, thus typifying August 11, 1840. The two sticks are combined into one, thus representing the joining of the message of the second angel with the message of the midnight cry. The bones are the empowerment of the first angel and the two sticks are the empowerment of the second angel. Thereafter God’s people are His latter day chosen covenant people, represented by John, as one hundred and forty-four thousand.
Tanda tina jangji kasapukan téh ditepikeun dina pasal katilu puluh tujuh kitab Ezekiel, di mana lebak tulang-tulang paéh dihirupkeun deui sarta dua iteuk dihijikeun. Tulang-tulang éta dihirupkeun ku hiji amanat Islam, anu dilambangkeun minangka opat angin, ku kituna ngagambarkeun 11 Agustus 1840. Dua iteuk éta dihijikeun jadi hiji, ku kituna ngawakilan ngahijina amanat malaikat kadua jeung amanat ceurik tengah wengi. Tulang-tulang éta mangrupa pangukuhan amanat malaikat kahiji, jeung dua iteuk éta mangrupa pangukuhan amanat malaikat kadua. Sanggeus éta umat Allah jadi umat-Na anu dipilih dina poé-poé panungtungan numutkeun jangji kasapukan-Na, anu dilambangkeun ku Yohanes, minangka saratus opat puluh opat rébu.
Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:26–28.
Leuwih ti éta, Kami bakal nyieun hiji perjangjian katengtreman jeung maranéhna; éta bakal jadi perjangjian langgeng keur maranéhna; sarta Kami bakal netepkeun maranéhna, ngalobaan maranéhna, jeung nempatkeun tempat suci Kami di tengah-tengah maranéhna salamina. Kemah suci Kami ogé bakal aya jeung maranéhna; enya, Kami bakal jadi Allah maranéhna, sarta maranéhna bakal jadi umat Kami. Jeung bangsa-bangsa kapir bakal nyaho yén Kami, PANGERAN, anu nyucikeun Israil, waktu tempat suci Kami aya di tengah-tengah maranéhna salamina. Yehezkiel 37:26–28.
The combination of Divinity and humanity is represented in a variety of ways within God’s Word, and one illustration is when the “citadel of the soul” that is located within a human being's higher nature is attached to the citadel of God’s sanctuary. When the heavenly throne room that represents God’s citadel is joined with the citadel of a human being’s higher nature, God’s people are “sanctified” and He dwells “in the midst of them for evermore.”
Gabungan antara Kaallahan jeung kamanusaan digambarkeun ku rupa-rupa cara dina Firman Allah, jeung salah sahiji gambaranana nya éta waktu “benteng jiwa” anu aya dina tabiat luhur manusa dihijikeun jeung benteng tempat suci Allah. Nalika rohangan tahta sawarga anu ngawakilan benteng Allah dihijikeun jeung benteng tabiat luhur manusa, umat Allah “disucikeun” sarta Mantenna linggih “di tengah-tengah maranéhna salalanggengna.”
After chapter thirty-seven Ezekiel sets forth the chapters thirty-eight and thirty-nine, where he addresses Gog and Magog as symbols of the confederacy of mankind who are outside of God’s chosen covenant people. In chapter forty, the covenant people of chapter thirty-seven are represented as a temple that fills the whole earth. Chapters thirty-eight to forty represent the rising up of God’s covenant people in the latter days, as represented by the numbers 38 and 40.
Sanggeus bab tilu puluh tujuh, Yézékiel nerangkeun bab tilu puluh dalapan jeung tilu puluh salapan, dina éta anjeunna nyarioskeun Gog jeung Magog minangka lambang pakumpulan umat manusa anu aya di luar umat perjangjian pilihan Allah. Dina bab opat puluh, umat perjangjian dina bab tilu puluh tujuh digambarkeun minangka hiji bait suci anu ngeusian sakuliah bumi. Bab tilu puluh dalapan nepi ka opat puluh ngalambangkeun gugahna umat perjangjian Allah dina poé-poé panungtungan, sakumaha dilambangkeun ku angka 38 jeung 40.
We will continue these things in the next article.
Urang baris neraskeun ieu hal-hal dina artikel salajengna.