We are putting in place the prophetic rule that was identified by the Lion of the tribe of Judah in His work of unsealing the last six verses of Daniel eleven, at the “time of the end,” in 1989, when the Soviet Union was swept away by an secret alliance between Ronald Reagan and the pope of Rome. We have shown that the triple applications of Rome and the fall of Babylon identify the woman and the beast she rides upon and reigns over in Revelation seventeen.
Urang keur nerapkeun aturan nubuatan anu diidentipikasi ku Singa ti kaom Yuda dina karya-Na muka segel genep ayat panungtung tina Daniel sabelas, dina “waktu ahir,” dina taun 1989, nalika Uni Soviét disapu musna ku hiji pakta rusiah antara Ronald Reagan jeung paus Roma. Urang parantos némbongkeun yén tilu kali panerapan Roma jeung ragragna Babul ngaidentipikasi éta awéwé jeung éta sato galak anu ditumpakanana sarta diparéntahanana dina Wahyu tujuh belas.
The portrayal of the woman and the beast in chapters seventeen and eighteen identify the progressive judgment which God brings upon Modern Babylon, beginning at the soon-coming Sunday law and lasting until Michael stands up and human probation closes. That period of time marks the first part of God’s Executive Judgment that is accomplished with a mixture of His mercy. Then with the seven last plagues, no mercy is mixed with His judgments. The two steps have been also inferred in the Investigative Judgment, which began on October 22, 1844. The investigative judgment began with the investigation and judgment of the dead, and on September 11, 2001, the investigative judgment of the living began.
Gambaran ngeunaan awéwé jeung sato galak dina pasal tujuh belas jeung dalapan belas netelakeun pangadilan anu lumangsung maju-maju anu dipidamel ku Allah ka Babul Modéren, dimimitian dina hukum Minggu anu baris geura datang sarta lumangsung nepi ka Mikaél nangtung sareng mangsa kasempetan manusa ditutup. Mangsa éta nandaan bagian kahiji tina Pangadilan Eksekutif Allah anu dilaksanakeun kalawan campuran rahmat-Na. Satuluyna, dina tujuh bala panungtungan, euweuh rahmat anu dicampurkeun jeung pangadilan-pangadilan-Na. Dua léngkah éta ogé geus kaimplikasikeun dina Pangadilan Panalungtikan, anu dimimitian dina 22 Oktober 1844. Pangadilan panalungtikan dimimitian ku panalungtikan jeung pangadilan pikeun nu maraot, sarta dina 11 Séptémber 2001, pangadilan panalungtikan pikeun nu hirup dimimitian.
The judgment of the living is also divided into two periods, the first beginning on September 11, 2001, with the investigation and judgment of those that are candidates to be among the one hundred and forty-four thousand, for judgment begins with the house of God. The investigative judgment of the dead was only accomplished upon those whose names had, at some time in their life, been recorded in the book of life. The names of the dead that were written and registered were then compared with the book of sins. If they had unconfessed sins their names were removed from the book of life. The investigative judgment of the Living is qualified as beginning with the house of God, whereas there needed to be no qualification in the investigative judgment of the dead.
Pangadilan ka nu hirup ogé kabagi kana dua mangsa, anu kahiji dimimitian dina 11 Séptémber 2001, ku panalungtikan jeung pangadilan ka maranéhna anu jadi calon pikeun kaasup kana saratus opat puluh opat rébu, sabab pangadilan dimimitian ku kulawarga Allah. Pangadilan panalungtikan ka nu paéh ngan ukur dilaksanakeun ka jalma-jalma anu ngaranna, dina hiji mangsa dina hirupna, geus kacatet dina kitab kahirupan. Ngaran-ngaran nu paéh anu geus ditulis jeung didaptarkeun tuluy dicocogkeun jeung kitab dosa-dosa. Lamun maranéhna miboga dosa anu can diaku, ngaran maranéhna dipupus tina kitab kahirupan. Pangadilan panalungtikan ka nu Hirup dipastikeun minangka dimimitian ku kulawarga Allah, sedengkeun dina pangadilan panalungtikan ka nu paéh teu diperlukeun aya kualifikasi saperti kitu.
In the investigative judgment of the living, God’s Word was careful to identify that judgment during the sealing time of the one hundred and forty-four thousand began at Jerusalem, which is God’s church. The Bible provides a second direct witness to this fact.
Dina pangadilan panalungtikan ka jalma-jalma nu hirup, Firman Allah kalayan taliti netelakeun yén pangadilan éta, dina mangsa panyegelan ka saratus opat puluh opat rébu, dimimitian di Yerusalem, nyaéta garéja Allah. Alkitab masihan kasaksian langsung nu kadua kana kanyataan ieu.
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.
Sabab waktuna geus sumping yén pangadilan kudu dimimitian ti bumi Allah; jeung upama éta mimiti dimimitian ti urang, kumaha ahirna jalma-jalma anu henteu taat kana Injil Allah? 1 Petrus 4:17.
The judgment of the living begins at Jerusalem, the house of God, and there is a specific time when that judgment begins. The judgment of the living begins in Jerusalem when the writer’s inkhorn goes through Jerusalem and places a mark upon the men and women who sigh and cry for the abominations that are done in the church and also the land.
Pangadilan ka nu hirup dimimitian di Yerusalem, di bumi Allah, sarta aya hiji waktu anu tangtu nalika pangadilan éta dimimitian. Pangadilan ka nu hirup dimimitian di Yerusalem nalika kalam tinta panulis ngaliwatan Yerusalem sarta maparin tanda ka lalaki jeung awéwé anu ngeluh jeung ngangis ku sabab kakajian-kakajian anu dilakukeun di jero gareja jeung ogé di nagri.
The class that does not obey the gospel is identified in Revelation chapter seven in contrast with the one hundred and forty-four thousand, where John there identifies them as the great multitude. The great multitude represents a class of living souls that are judged during the period of the judgment of the living who have not fully obeyed God’s law, for they have been worshipping on the pope’s day of the sun. At the soon-coming Sunday law in the United States those who have been sealed by the angel with the writer’s inkhorn in Ezekiel chapter nine, which is also the sealing of Revelation chapter seven, are lifted up as an ensign. Then those who are currently not obeying the gospel will be held accountable to the seventh-day Sabbath.
Golongan anu henteu nurut kana Injil diidéntifikasi dina Wahyu pasal tujuh sabagé kontras jeung saratus opat puluh opat rébu, di mana Yohanes di dinya ngidéntifikasi maranéhna sabagé jalma réa anu gedé. Jalma réa anu gedé éta ngalambangkeun hiji golongan jiwa-jiwa anu hirup anu dihakiman salila mangsa panghakiman jalma-jalma hirup anu tacan sapinuhna nurut kana hukum Allah, sabab maranéhna geus nyembah dina poé panonpoé milik paus. Dina hukum Minggu anu baris geura datang di Amérika Sarikat, jalma-jalma anu geus disegel ku malaikat anu mawa kalam tinta panulis dina Yehezkiel pasal salapan, anu ogé mangrupa panyegelan dina Wahyu pasal tujuh, bakal diangkat sabagé panji. Tuluy jalma-jalma anu ayeuna can nurut kana Injil bakal dipenta tanggung jawabna kana Sabat poé katujuh.
“But Christians of past generations observed the Sunday, supposing that in so doing they were keeping the Bible Sabbath; and there are now true Christians in every church, not excepting the Roman Catholic communion, who honestly believe that Sunday is the Sabbath of divine appointment. God accepts their sincerity of purpose and their integrity before Him. But when Sunday observance shall be enforced by law, and the world shall be enlightened concerning the obligation of the true Sabbath, then whoever shall transgress the command of God, to obey a precept which has no higher authority than that of Rome, will thereby honor popery above God. He is paying homage to Rome and to the power which enforces the institution ordained by Rome. He is worshiping the beast and his image. As men then reject the institution which God has declared to be the sign of His authority, and honor in its stead that which Rome has chosen as the token of her supremacy, they will thereby accept the sign of allegiance to Rome—‘the mark of the beast.’ And it is not until the issue is thus plainly set before the people, and they are brought to choose between the commandments of God and the commandments of men, that those who continue in transgression will receive ‘the mark of the beast.’” The Great Controversy, 449.
“Tapi umat Kristen tina generasi-generasi baheula ngalaksanakeun poé Minggu, kalawan nyangka yén ku ngalakukeun kitu maranéhna keur ngajaga Sabat Alkitab; jeung ayeuna ogé aya urang Kristen sajati dina unggal garéja, teu iwal dina persekutuan Roma Katolik, anu kalayan jujur percaya yén poé Minggu téh Sabat anu ditetepkeun ku Allah. Allah nampi kajujuran maksud maranéhna jeung katulusan maranéhna di payuneun Mantenna. Tapi lamun pangayoman poé Minggu geus dipaksa ku hukum, sarta dunya geus dipaparin terang ngeunaan kawajiban Sabat anu sajati, mangka sing saha anu ngalanggar parentah Allah demi nurut kana hiji aturan anu teu boga wewenang leuwih luhur ti wewenang Roma, ku kituna anjeunna bakal ngahormat kapapaan leuwih ti batan ka Allah. Anjeunna keur masrahkeun panghormat ka Roma jeung ka kakawasaan anu maksa lembaga anu ditetepkeun ku Roma. Anjeunna keur nyembah sato galak jeung gambar-na. Nalika jalma-jalma ku kituna nampik lembaga anu ku Allah geus dinyatakeun minangka tanda kakawasaan-Na, sarta sabalikna ngahormat kana anu ku Roma geus dipilih minangka lambang kadaulatan dirina, ku kituna maranéhna bakal narima tanda kasatiaan ka Roma—‘tanda sato galak.’ Jeung ngan sanggeus perkara ieu dipedar kalawan écés ka rahayat, sarta maranéhna dibawa pikeun milih antara parentah-parentah Allah jeung parentah-parentah manusa, kakara jalma-jalma anu terus hirup dina palanggaran bakal narima ‘tanda sato galak.’” The Great Controversy, 449.
The ensign of those who are sealed are who calls those who obey not the gospel into obedience.
Panji jalma-jalma anu dipaparin segel téh nya éta anu nyaur jalma-jalma anu henteu taat kana Injil supaya asup kana kataatan.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.
Jeung dina poé éta bakal aya hiji akar Isai, anu bakal nangtung jadi panji pikeun bangsa-bangsa; ka anjeunna bangsa-bangsa lain bakal néangan; jeung tempat pangreureuhanana bakal mulya. Jeung bakal kajadian dina poé éta, yén PANGERAN bakal ngulinkeun deui panangan-Na pikeun kadua kalina, guna ngarebut deui sesa umat-Na anu kari, ti Asyur, jeung ti Mesir, jeung ti Patros, jeung ti Kus, jeung ti Elam, jeung ti Sinear, jeung ti Hamat, jeung ti pulo-pulo laut. Jeung Mantenna bakal ngadegkeun hiji panji pikeun sakumna bangsa, sarta bakal ngumpulkeun deui jalma-jalma Israél anu kasingkir, jeung ngahijikeun jalma-jalma Yuda anu kasabur ti opat juru bumi. Yesaya 11:10–12.
Those who currently do not obey not the gospel are judged while they are living, but their judgment must follow the investigative judgment of the living one hundred and forty-four thousand, for they can only be warned by seeing men and women with the seal of God during the crisis of the soon coming Sunday law.
Maranéhanana anu ayeuna henteu nurut kana Injil dihukum nalika maranéhna masih hirup, tapi panghukuman maranéhna kudu nuturkeun pangadilan panalungtikan ka anu hirup, nyaéta saratus opat puluh opat rébu, sabab maranéhna ngan bisa dipépéling ku ningali lalaki jeung awéwé anu mawa segel Allah salila krisis hukum Minggu anu geura datang.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
“Padamelan Roh Suci nyaéta ngayakinkeun dunya ngeunaan dosa, ngeunaan kabeneran, jeung ngeunaan pangadilan. Dunya ngan ukur bisa dipapatahan ku cara ningali jalma-jalma anu percaya kana bebeneran disucikeun ku bebeneran, hirup nurutkeun asas-asas anu luhur jeung suci, némbongkeun kalayan écés tur mulya garis pamisah antara jalma-jalma anu ngajaga parentah-parentah Allah, jeung jalma-jalma anu nginjak-injak éta parentah handapeun suku maranéhna. Panyucian ku Roh nandakeun bédana antara jalma-jalma anu miboga segel Allah, jeung jalma-jalma anu ngajaga poé reureuh palsu. Nalika ujian éta datang, bakal katingali kalayan écés naon éta tanda sato galak téh. Éta nyaéta ngajaga poé Minggu. Jalma-jalma anu sanggeus ngadangu bebeneran, tuluy tetep nganggap poé ieu suci, mawa cap jalma dosa, anu nyangka bisa ngarobah mangsa jeung hukum.” Bible Training School, 1 Désémber 1903.
The executive judgment, which is where the work of the third Elijah is accomplished, begins at the soon-coming Sunday law. It is two periods of time; in the first period God’s judgments are mixed with mercy for those who do not now obey the gospel, and then it is followed by the seven last plagues that are poured out without mercy.
Pangadilan palaksanaan, nyaéta tempat pagawéan Éliah anu katilu dilaksanakeun, dimimitian dina hukum Minggu anu geura sumping. Ieu ngawengku dua mangsa waktu; dina mangsa anu kahiji, pangadilan-pangadilan Allah dicampur jeung welas asih pikeun jalma-jalma anu ayeuna can nurut kana Injil, tuluy disusul ku tujuh bala panungtungan anu dituang tanpa welas asih.
“Probationary time will not continue much longer. Now God is withdrawing his restraining hand from the earth. Long has he been speaking to men and women through the agency of his Holy Spirit; but they have not heeded the call. Now he is speaking to his people, and to the world, by his judgments. The time of these judgments is a time of mercy for those who have not yet had opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; his hand is still stretched out to save. Large numbers will be admitted to the fold of safety who in these last days will hear the truth for the first time.” Review and Herald, November 22, 1906.
“Waktuna pangujian moal lila deui diteruskeun. Ayeuna Allah keur narik deui panangan-Na anu nahan tina bumi. Geus lila Anjeunna nyarita ka lalaki jeung awéwé ngaliwatan pangantaraan Roh Suci-Na; tapi maranéhna henteu ngaregepkeun éta panggero. Ayeuna Anjeunna nyarita ka umat-Na, jeung ka dunya, ku pangadilan-pangadilan-Na. Waktu pangadilan-pangadilan ieu téh mangrupa waktu welas asih pikeun jalma-jalma anu can meunang kasempetan pikeun diajar naon ari kayaktian. Kalawan lemah lembut Gusti bakal nengetan maranéhna. Haté welas asih-Na kagugah; panangan-Na masih kénéh diulurkeun pikeun nyalametkeun. Jumlah anu gedé bakal ditarima kana kandang kasalametan, nyaéta jalma-jalma anu dina poé-poé pamungkas ieu bakal ngadangu kayaktian pikeun kahiji kalina.” Review and Herald, November 22, 1906.
Those who obey not the gospel are the “other sheep,” Jesus promised to call, and they will hear His voice when He calls.
Maranéhna anu henteu taat kana Injil téh nyaéta “domba-domba séjén” anu dijangjikeun ku Yesus bakal disaur ku Anjeunna, sarta maranéhna bakal ngadangu sora-Na nalika Anjeunna nyaur.
And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. John 10:16.
Jeung Kami boga deui domba-domba séjén, anu lain tina kandang ieu: éta ogé kudu ku Kami dibawa, sarta maranéhna bakal ngadéngé sora Kami; jeung bakal aya hiji kandang, jeung hiji pangangon. Yohanes 10:16.
The “voice” they hear is the second “voice” of Revelation chapter eighteen, that cries loudly at the soon-coming Sunday law when the judgment of the great whore is doubled, for she has filled up her probationary cup of sin.
“sora” anu ku maranéhna kadéngé téh nyaéta “sora” kadua dina Wahyu pasal dalapan welas, anu ngagorowok tarik dina mangsa hukum Minggu anu bakal geura datang, nalika panghukuman ka palacuran agung dipadua, sabab manéhna geus ngeusian pinuh cangkir masa cobaan dosana.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
Nabi nyarios, “Abdi ningali malaikat anu séjén turun ti sawarga, ngabogaan kakawasaan anu agung; sarta bumi dipaparin cahya ku kamulyaan-Na. Jeung anjeunna sasambat kalawan tarik ku sora anu kuat, saur-Na, Babul anu agung geus rubuh, geus rubuh, sarta geus jadi pangreureuhan sétan-sétan” (Wahyu 18:1, 2). Ieu téh amanat anu sarua jeung anu dipasrahkeun ku malaikat kadua. Babul geus rubuh, “sabab manehna geus nyieun sakumna bangsa nginum anggur murka tina cabulna” (Wahyu 14:8). Naon éta anggur?—Ajaran-ajaranna anu palsu. Manehna geus mikeun ka dunya sabat anu palsu gaganti Sabat parentah kaopat, sarta geus ngulang deui kabohongan anu ti heula diucapkeun ku Iblis ka Hawa di Éden—yen jiwa téh sacara alami langgeng. Loba kasalahan anu sarupa ku manehna geus disebarkeun ka mana-mana, “ngajarkeun parentah-parentah manusa jadi ajaran” (Mateus 15:9).
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘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’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Waktu Yesus ngawitan pelayanan umum-Na, Anjeunna nyucikeun Bait Allah tina panajisan anu ngahinakeun kasucianana. Di antara kalakuan panungtungan dina pelayanan-Na nyaéta panyucian Bait Allah anu kadua kalina. Kitu deui, dina pagawéan panungtungan pikeun maparin panggeuing ka dunya, aya dua panggero anu béda anu ditepikeun ka gereja-gereja. Amanat malaikat kadua nyaéta, ‘Babel geus rubuh, geus rubuh, kota anu gedé éta, ku sabab manéhna geus mere nginum ka sagala bangsa tina anggur amarah tina cabulna’ (Wahyu 14:8). Jeung dina sora tarik amanat malaikat katilu kadéngé hiji sora ti sawarga nyebutkeun, ‘Kaluar maranehna, umat Kami, supaya maraneh ulah jadi nu milu kana dosa-dosana, jeung supaya maraneh ulah narima tina bala-balana. Sabab dosa-dosana geus nepi ka sawarga, jeung Allah geus émut kana kajahatan-kajahatanana’ (Wahyu 18:4, 5).” Selected Messages, buku 2, 118.
At the soon coming Sunday law in the United States the progressive executive judgment upon Modern Babylon commences, and the last period of the judgment of the living begins as the two judgments overlap. The third messenger who prepares the way for the Messenger of the Covenant work represents the work during the time of the judgment of the living that began on September 11, 2001, and ends when the last of those who currently do not obey the gospel hear the second voice of Revelation chapter eighteen, and come out of Babylon. That work identifies the purification and purging of the temple of the one hundred and forty-four thousand at the beginning of the ministry of the messenger who prepares the way, and then a purging and purification of the temple of the great multitude at the ending of the ministry of the messenger who prepares the way for the Messenger of the Covenant.
Dina hukum Minggu anu baris geura datang di Amérika Sarikat, pangadilan éksékutip anu progresif ka Babul modéren dimimitian, sarta mangsa panungtungan tina pangadilan jalma-jalma anu hirup mimiti lumangsung nalika éta dua pangadilan tumpang-tindih. Utusan katilu anu nyiapkeun jalan pikeun padamelan Utusan Perjangjian ngagambarkeun padamelan salila mangsa pangadilan jalma-jalma anu hirup anu mimiti dina 11 Séptémber 2001, sarta réngsé nalika anu panungtungan tina jalma-jalma anu ayeuna can nurut kana Injil ngadéngé sora kadua tina Wahyu pasal dalapan welas, sarta kaluar ti Babul. Padamelan éta nandakeun panyucian jeung panyisihan najis ti Bait Allah pikeun saratus opat puluh opat rébu dina awal palayanan utusan anu nyiapkeun jalan, tuluy panyisihan najis jeung panyucian Bait Allah pikeun rombongan anu kacida lobana dina ahir palayanan utusan anu nyiapkeun jalan pikeun Utusan Perjangjian.
At the soon coming Sunday law the manifestation of the power of God that occurred at Pentecost is repeated.
Dina hukum Minggu nu bakal geura sumping, kanyataan kakawasaan Allah anu lumangsung dina Pentakosta bakal kajadian deui.
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . . .
“Moal saurang ogé ti antara urang anu bakal narima meterai Allah salila tabiat urang masih kénéh boga hiji cacad atawa noda. Ieu dipasrahkeun ka urang pikeun ngalereskeun kakurangan-kakurangan dina tabiat urang, pikeun nyucikeun Bait jiwa tina sagala rereged. Mangka hujan ahir bakal turun ka urang, sakumaha hujan mimiti turun ka para murid dina Poé Pentakosta....”
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.
“Naon anu keur maranéh lakukeun, dulur-dulur, dina pagawean agung nyiapkeun diri? Jalma-jalma anu ngahijikeun diri jeung dunya keur narima wangun dunya sarta keur nyiapkeun diri pikeun tanda sato galak. Ari jalma-jalma anu teu percaya ka diri sorangan, anu ngarendahkeun diri di payuneun Allah sarta nyucikeun jiwana ku taat kana bebeneran, maranéhna ieu keur narima wangun sawarga sarta keur nyiapkeun diri pikeun segel Allah dina tarangna. Nalika parentah éta kaluar sarta cap éta ditetepkeun, tabiat maranéhna bakal tetep murni jeung teu aya cacadna salalawasna.” Testimonies, jilid 5, 214, 216.
It is here that a seeming discrepancy in the prophetic Word might be stumbled over, though it is not necessary to do so. At Pentecost in the time of the disciples the message that was empowered was not carried to the Gentiles, which are those who do not obey the gospel at the soon-coming Sunday law. The message that was empowered at Pentecost was carried to ancient Israel, that for another three and a half years were still in their final probationary time.
Di dieu aya hiji hal nu siga pasalia pamadegan dina Firman nubuat nu bisa matak titajong, sanajan saéstuna henteu kudu kitu. Dina poé Pentekosta dina jaman para murid, amanat anu dipaparin kakawasaan téh henteu dibawa ka bangsa-bangsa kapir, nyaéta jalma-jalma anu dina hukum Minggu nu geura datang henteu nurut kana Injil. Amanat anu dipaparin kakawasaan dina Pentekosta téh dibawa ka Israil baheula, anu salila tilu satengah taun deui masih kénéh aya dina mangsa ahir kasempetan maranéhna.
Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Daniel 9:24.
Tujuh puluh minggu geus ditangtukeun pikeun umat maneh jeung pikeun kota suci maneh, pikeun ngarengsekeun palanggaran, jeung pikeun ngeureunkeun dosa-dosa, jeung pikeun ngayakeun panebusan pikeun kajahatan, jeung pikeun ngawanohkeun kabeneran anu langgeng, jeung pikeun ngesahkeun tetenjoan jeung nubuat, jeung pikeun ngistrénan Anu Mahasuci. Daniel 9:24.
The message that was empowered at Pentecost would not be carried to those who obeyed not the gospel until Stephen was stoned in the year 34. Sister White often identifies this fact.
Pesen anu dipaparin kakawasaan dina Pentakosta moal dibawa ka jalma-jalma anu henteu taat ka Injil nepi ka Stefanus dibaledog ku batu dina taun 34. Sister White remen netelakeun kanyataan ieu.
“Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.
“Geus saur malaikat, ‘Manehna bakal netepkeun perjangjian jeung loba jalma salila saminggu [tujuh taun].’ Salila tujuh taun sanggeus Jurusalamet ngamimitian palayanan-Na, Injil kudu diwawarkeun hususna ka urang Yahudi; salila tilu satengah taun ku Kristus sorangan; sarta sanggeus éta ku para rasul. ‘Di tengah minggu éta Anjeunna bakal ngajadikeun kurban jeung pangbakti eureun.’ Daniel 9:27. Dina usum semi taun 31 M., Kristus, kurban anu sajati, dipasrahkeun di Kalvari. Harita, korden Bait Allah cabik jadi dua, nembongkeun yén kasucian jeung harti palayanan kurban geus sirna. Waktuna geus datang pikeun kurban jeung pangbakti di bumi eureun.”
“The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution ‘went everywhere preaching the word’ (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.
“Mangsa saminggu éta—tujuh taun—béak dina taun 34 M. Tuluy, ku rajamna Stépanus, urang Yahudi ahirna ngégél panolakan maranéhna kana Injil; para murid anu sumebar ka mana-mana ku panganiayaan ‘indit ka unggal tempat ngawawarkeun pangandika’ (Rasul-rasul 8:4); sarta teu lila sanggeus éta, Saulus, anu nganiaya, tobat, tuluy jadi Paulus, rasul pikeun bangsa-bangsa séjén.” The Desire of Ages, 233.
The message which was empowered at Pentecost, fifty days after Christ’s resurrection, aligns with the Sunday law where the gospel calls Christ’s other flock out of Babylon, yet it was not for three and a half years after the cross that the Jews “sealed their rejection of the gospel,” and the message then went to the Gentiles, who are those who then did not obey the gospel. The seeming contradiction is magnified by the identification that in 34 AD the Jews sealed their rejection of the gospel, for Sister White says otherwise.
Pesen anu dipaparin kakawasaan dina Pentecosta, lima puluh poé sanggeus hudangna Kristus, saluyu jeung hukum Minggu tempat Injil nyaur domba-domba Kristus anu séjén supaya kaluar ti Babul, nanging dugi ka tilu satengah taun sanggeus salib, urang Yahudi can “ngégél panolakan maranéhna kana Injil,” sarta pesen éta tuluy angkat ka bangsa-bangsa kapir, nyaéta jalma-jalma anu dina mangsa harita henteu nurut kana Injil. Kaciri aya pasalia pamadegan anu beuki kacida ku ayana pamastikeun yén dina taun 34 Masehi urang Yahudi ngégél panolakan maranéhna kana Injil, sabab Sister White nyebutkeun sabalikna.
“Since the whole ritual economy was symbolical of Christ, it had no value apart from Him. When the Jews sealed their rejection of Christ by delivering Him to death, they rejected all that gave significance to the temple and its services. Its sacredness had departed. It was doomed to destruction. From that day sacrificial offerings and the service connected with them were meaningless. Like the offering of Cain, they did not express faith in the Saviour. In putting Christ to death, the Jews virtually destroyed their temple. When Christ was crucified, the inner veil of the temple was rent in twain from top to bottom, signifying that the great final sacrifice had been made, and that the system of sacrificial offerings was forever at an end.” The Desire of Ages, 165.
“Ku sabab sakabéh tatanan ritual éta mangrupa lambang Kristus, éta teu boga ajén iwal ti dina Anjeunna. Nalika urang Yahudi ngégél panolakan maranéhna ka Kristus ku nyerahkeun Anjeunna ka pati, maranéhna nolak sagala hal anu méré harti ka Bait Allah jeung ibadah-ibadahna. Kasucianana geus ninggalkeun éta. Eta geus ditakdirkeun pikeun karuksakan. Ti poé éta kurban-kurban pangbakti jeung palayanan anu patali jeung éta jadi taya hartina. Saperti kurban Kain, éta henteu nganyatakeun iman ka Jurusalamet. Ku maéhan Kristus, urang Yahudi saéstuna ngancurkeun bait maranéhna sorangan. Nalika Kristus disalib, tabir jero Bait Allah beulah dua ti luhur nepi ka handap, nandakeun yén kurban agung anu pamungkas geus dipidamel, sarta yén sistem kurban-kurban pangbakti geus réngsé salalawasna.” The Desire of Ages, 165.
Did the Jews seal their rejection of the gospel at the stoning of Stephen or the cross of Christ? This seeming contradiction is associated with the seeming contradiction of identifying the manifestation of the power of God at Pentecost to the soon-coming Sunday law.
Naha urang Yahudi ngéstokeun panolakan maranéhna kana injil nalika rajamna Stépanus atawa dina salib Kristus? Kontradiksi anu katempo ieu patali jeung kontradiksi anu katempo dina ngaidentifikasi panyingkaban kakawasaan Allah dina Pentakosta kana hukum Minggu anu geura sumping.
We intend to sort the seeming contradiction out in the next article, but I wish to remind us that the purpose of this particular consideration is based upon the fact that is identified by the prophets that God’s Laodicean people in the last days do not understand the judgment. We have taken time to review the various periods and purposes of the judgment in order to be clear about how the investigative and executive judgments both meet at the soon-coming Sunday law. In order to see the revelation associated with the seeming contradictions we have just raised these elements needed to be reviewed.
Urang boga niat pikeun ngabéréskeun pasualan ngeunaan kontradiksi anu katingalina éta dina artikel salajengna, nanging abdi hoyong ngingetkeun urang yén tujuan tina tinimbangan husus ieu dumasar kana kanyataan anu dicirian ku para nabi, yén umat Allah anu Laodikea dina poé-poé panungtungan teu ngartos kana pangadilan. Urang parantos nyéépkeun waktos pikeun marios rupa-rupa période jeung tujuan pangadilan, sangkan écés kumaha pangadilan panalungtikan jeung pangadilan palaksanaan duanana patepung dina hukum Minggu anu geura sumping. Supaya tiasa ningali wahyu anu patali jeung kontradiksi-kontradiksi anu katingalina anu kakara ku urang diangkat, unsur-unsur ieu perlu diparios.
We will continue this study in the next article.
Urang bakal neruskeun ieu ulikan dina artikel salajengna.
“Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of the church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman church has not relinquished her claim to infallibility; and when the world and the Protestant churches accept a spurious Sabbath of her creating, while they reject the Sabbath of Jehovah, they virtually acknowledge this claim. They may cite the authority for this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.
“Kaum Katolik Roma ngaku yén parobahan kana Sabat téh dijieun ku garéja maranéhna, sarta maranéhna nyebut ieu parobahan pisan minangka bukti kakawasaan pangluhurna garéja. Maranéhna nyatakeun yén ku ngalaksanakeun poé kahiji dina saminggu minangka Sabat, kaum Protestan keur ngakuan kakawasaan dirina pikeun nyieun undang-undang dina hal-hal ilahi. Garéja Roma can ngantunkeun panungtutanana kana kamustahilan salah; sarta nalika dunya jeung garéja-garéja Protestan narima Sabat palsu ciptaan dirina, bari maranéhna nampik Sabat PANGERAN, sabenerna maranéhna ngakuan éta panungtutan. Maranéhna bisa waé nyebutkeun wewenang pikeun ieu parobahan, tapi kasalahan dina nalar maranéhna téh gampang kanyahoan. Kaum papis cukup waspada pikeun ningali yén kaum Protestan keur nipu dirina sorangan, kalawan daék nutup panonna kana kanyataan dina ieu perkara. Nalika lembaga Minggu beuki meunang pangajen, manéhna girang, ngarasa yakin yén tungtungna éta bakal mawa sakuliah dunya Protestan ka handapeun panji Roma.”
“The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.
“Parobahan poé Sabat téh mangrupikeun tanda atawa cap tina kawibawaan garéja Roma. Jalma-jalma anu, sanggeus ngartos kana tuntutan parentah kaopat, milih miéling Sabat palsu ngagantikeun anu sajati, ku kituna maranéhna keur ngahaturkeun panghormatan ka éta kakawasaan anu ku éta waé hal éta diparéntahkeun. Tanda sato galak téh nyaéta Sabat kapausan, anu geus ditarima ku dunya ngagantikeun poé anu geus ditangtukeun ku Allah.
“But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.
“Tapi can acan waktuna pikeun narima tanda sato galak, sakumaha geus ditangtukeun dina nubuat, can acan datang. Mangsa pangujian can acan datang. Aya urang Kristen sajati di unggal garéja, kalebet dina pasamuan Katolik Roma. Teu aya saurang ogé anu dihukum saméméh maranéhna nampi caang jeung ningali kawajiban parentah kaopat. Tapi lamun parentah éta geus medal pikeun maksa Sabat palsu, sarta waktu sora tarik malaikat katilu ngingetkeun manusa supaya ulah nyembah ka sato galak jeung gambarna, wates antara nu palsu jeung nu sajati bakal katarik écés. Mangka jalma-jalma anu tetep neruskeun palanggaran bakal narima tanda sato galak dina tarangna atawa dina leungeunna.
“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.
“Ku léngkah-léngkah nu gancang urang keur ngadeukeutan kana mangsa ieu. Nalika gareja-gareja Protestan ngahiji jeung kakawasaan sipil pikeun ngadukung agama palsu, anu ku sabab nentang éta karuhun maranéhna kungsi nandangan panganiayaan nu pangkejemna, mangka Sabat kapausan bakal dipaksakeun ku kakawasaan gabungan antara gareja jeung nagara. Bakal aya murtad nasional, anu tungtungna moal lian ti karuksakan nasional.” Bible Training School, 2 Pébruari 1913.