The generation that witnessed the arrival of the third woe, on September 11, 2001 is the last generation of earth’s history. The passage from Ezekiel which confirms this truth was understood by the Millerites as directly connected with the parable of the ten virgins, and therefore Habakkuk chapter two. In that history, the vision of Habakkuk chapter two, that would “no longer tarry,” and which was fulfilled on October 22, 1844, prefigured the soon-coming Sunday law in the United States. But Ezekiel’s prediction of the vision that would no longer be prolonged is perfectly fulfilled in the history of the sealing of the one hundred and forty-four thousand, which began with the arrival of the third woe, on September 11, 2001.
Turunan anu nyaksian datangna cilaka katilu, dina 11 Séptémber 2001, nyaéta turunan panungtungan dina sajarah bumi. Petikan tina Ezekiel anu netepkeun bebeneran ieu ku kaum Miller dipikaharti minangka patalina langsung jeung misil sapuluh parawan, ku sabab éta ogé jeung Habakuk pasal dua. Dina sajarah éta, titingalian dina Habakuk pasal dua, anu “moal lila deui tunda,” sarta anu kacumponan dina 22 Oktober 1844, ngagambarkeun ti heula hukum Minggu anu baris geura datang di Amérika Sarikat. Tapi nubuat Ezekiel ngeunaan titingalian anu moal dipanjangkeun deui téh kacumponan kalayan sampurna dina sajarah pamegelan saratus opat puluh opat rébu, anu dimimitian ku datangna cilaka katilu, dina 11 Séptémber 2001.
And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.
Jeung timbalan PANGERAN sumping ka kaula, saur-Na, “Eh anak manusa, paribasa naon ari anu maraneh boga di tanah Israil, pokna, ‘Poé-poé téh dipanjangkeun, jeung unggal tetenjoan gagal’? Ku sabab kitu bejakeun ka maranehna, kieu timbalan Gusti ALLAH: Kami baris ngeureunkeun ieu paribasa, sarta maranehna moal deui ngagunakeunana jadi paribasa di Israil; tapi bejakeun ka maranehna, ‘Poé-poé geus deukeut, jeung kasorangna unggal tetenjoan.’ Sabab moal aya deui tetenjoan anu hampa atawa ramalan anu ngageugeuh di jero kulawarga Israil. Sabab Kami teh PANGERAN: Kami bakal ngandika, jeung kecap anu ku Kami diucapkeun bakal kajadian; eta moal dipanjangkeun deui; sabab dina mangsa maraneh, eh kulawarga anu barontak, Kami bakal ngucapkeun kecapna, sarta ngalaksanakeunana, kitu timbalan Gusti ALLAH.” Geus kitu timbalan PANGERAN sumping deui ka kaula, saur-Na, “Eh anak manusa, ieu, maranehna ti kulawarga Israil nyebut kieu, ‘Tetenjoan anu ku manehna ditempo teh pikeun loba poé ka hareup, jeung manehna ngaramalkeun ngeunaan mangsa-mangsa anu masih jauh.’ Ku sabab kitu bejakeun ka maranehna, kieu timbalan Gusti ALLAH: Teu aya deui hiji-hiji kecap Kami anu bakal dipanjangkeun, tapi kecap anu geus ku Kami diucapkeun bakal kajadian, kitu timbalan Gusti ALLAH.” Yehezkiel 12:21–28.
All the prophets speak of the last days, and the “vain vision” and “flattering divination” “within the house of Israel,” is the counterfeit latter rain, a “peace and safety” message, which argues that “the vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” This is the “debate” of Habakkuk, for those who present the “vain vision,” argue against “the vision he seeth”. They claim that “The vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” The messengers of the peace and safety message claim, “the days are prolonged, and every vision faileth,” after all did not he predict July 18, 2020? The messengers of the “vain vision” are also identified by Ezekiel in the first two verses of the chapter.
Sadaya nabi nyarita ngeunaan poé-poé panungtungan, jeung “tetempoan anu sia-sia” sarta “ramalan anu ngarayu” “di jero kulawarga Israil,” nyaéta hujan ahir palsu, hiji amanat “karapihan jeung kaamanan,” anu nyebutkeun yén “tetempoan anu anjeunna tingali téh pikeun loba poé anu bakal datang, sarta anjeunna ngaramalkeun ngeunaan mangsa-mangsa anu masih jauh.” Ieu téh “perdebatan” Habakuk, sabab jalma-jalma anu ngembarkeun “tetempoan anu sia-sia” ngabantah “tetempoan anu anjeunna tingali”. Maranéhna ngaku yén “Tetempoan anu anjeunna tingali téh pikeun loba poé anu bakal datang, sarta anjeunna ngaramalkeun ngeunaan mangsa-mangsa anu masih jauh.” Para utusan amanat karapihan jeung kaamanan ngaku, “poé-poé dipanjangkeun, sarta unggal tetempoan gagal,” da bukankah anjeunna mémang ngaramalkeun 18 Juli 2020? Para utusan tina “tetempoan anu sia-sia” ogé diidéntifikasi ku Ezekiel dina dua ayat kahiji tina éta pasal.
The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.
Firman PANGERAN ogé sumping ka kuring, kieu saur-Na, Anak manusa, maneh cicing di tengah-tengah kulawarga anu murtad, anu boga panon pikeun ningali, tapi teu ningali; maranéhna boga ceuli pikeun ngadangu, tapi teu ngadangu: sabab maranéhna téh kulawarga anu murtad. Yehezkiel 12:1, 2.
The prophets all agree with each other, and all speak of the last days, and when Christ addressed the quibbling Jews in the history of His ministry He quoted Isaiah to identify the quibbling Jews who were then being divorced from God, as having eyes to see, yet seeing not, and ears to hear, yet hearing not. Now as then, Ezekiel is addressing Laodicean Adventism’s scornful men, the quibbling Jews of our day, who propose a peace and safety message in opposition to the message of the latter rain. Jesus was governed by the rules He placed into His Word, so His predictions are also addressing the last days more specifically than the days in which he addressed the quibbling Jews.
Para nabi sadayana satuju silih, sarta sadayana nyarita ngeunaan poé-poé panungtungan; jeung nalika Kristus nyarita ka urang Yahudi anu sok ngabandungan dina sajarah palayanan-Na, Anjeunna ngutip Yesaya pikeun ngaidéntifikasi urang Yahudi anu sok ngabandungan éta, anu harita keur diceraikeun ti Allah, minangka jalma-jalma anu boga panon pikeun ningali, tapi henteu ningali, jeung boga ceuli pikeun ngadéngé, tapi henteu ngadéngé. Ayeuna, saperti harita, Yehezkiel keur nyanghareupan jalma-jalma anu ngahina tina Adventisme Laodikea, urang Yahudi anu sok ngabandungan dina jaman urang, anu nawarkeun hiji amanat karapihan jeung kaamanan sabagé panolakan kana amanat hujan panungtungan. Yesus diparéntah ku aturan-aturan anu Anjeunna parantos netepkeun dina Firman-Na, ku kituna ramalan-ramalan-Na ogé nuju ka poé-poé panungtungan kalayan leuwih husus batan ka poé-poé nalika Anjeunna nyanghareupan urang Yahudi anu sok ngabandungan éta.
Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:13–17.
Ku sabab kitu Kami nyarita ka maranéhna ku misil-misil, sabab sanajan maranéhna ningali, maranéhna henteu ningali; jeung sanajan ngadéngé, maranéhna henteu ngadéngé, ogé henteu ngarti. Jeung dina diri maranéhna kacumponan nubuat Yesaya, anu nyebutkeun, Ku ngadéngé maranéh bakal ngadéngé, tapi moal ngarti; jeung ku ningali maranéh bakal ningali, tapi moal nyarima: sabab haté ieu bangsa geus jadi kandel, jeung ceulina laun ngadéngé, jeung panonna ku maranéhna sorangan geus ditutup; bisi iraha-iraha maranéhna ningali ku panonna jeung ngadéngé ku ceulina, sarta ngarti ku haténa, tuluy maranéhna baralik, jeung Kami nyageurkeun maranéhna. Tapi bagja panon aranjeun, sabab éta ningali; jeung ceuli aranjeun, sabab éta ngadéngé. Sabab saéstuna Kami nyebut ka aranjeun, yén loba nabi jeung jalma-jalma bener geus hayang ningali hal-hal anu ku aranjeun katingali, tapi henteu ningali éta; jeung ngadéngé hal-hal anu ku aranjeun kadéngé, tapi henteu ngadéngé éta. Mateus 13:13–17.
The phenomenon of a people who hear, yet don’t hear, and see, but don’t see, is the characteristic of a former people of God who are in the process of being passed by. That prophetic phenomenon is a fulfillment of Isaiah’s prophecy of such a situation. As with all prophets, Isaiah, along with Christ, is speaking of the last days.
Fenomena hiji umat anu ngadéngé, nanging henteu ngadéngé, jeung ningali, tapi henteu ningali, nyaéta ciri hiji umat Allah baheula anu keur dina prosés dipaparin kaliwatan. Fenomena profétis éta mangrupa panggenepan tina nubuat Yesaya ngeunaan kaayaan anu saperti kitu. Saperti halna sakabéh nabi, Yesaya, babarengan jeung Kristus, keur nyarioskeun ngeunaan poé-poé panungtungan.
In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:1–10.
Dina taun pupusna Raja Uzia, kuring ningali ogé Gusti linggih dina tahta, luhur tur diangkat luhur, sarta jubah-Na ngeusian Bait Allah. Di luhureunana nangtung para serafim; masing-masing boga genep jangjang; ku dua jangjang anjeunna nutupan beungeutna, ku dua jangjang anjeunna nutupan sukuna, sarta ku dua jangjang anjeunna ngapung. Jeung nu saurang sasauran ka nu saurang deui, pokna, Suci, suci, suci, PANGERAN semesta alam; sakuliah bumi pinuh ku kamulyaan-Na. Jeung tihang-tihang panto ngagoncang ku sora nu sasauran téh, sarta éta imah pinuh ku haseup. Tuluy ceuk kuring, Cilaka kuring! sabab kuring binasa; lantaran kuring téh jalma nu biwirna najis, sarta kuring cicing di tengah bangsa nu biwirna najis; sabab panon kuring geus ningali Sang Raja, PANGERAN semesta alam. Tuluy salah sahiji serafim ngapung ka kuring, mawa bara hurung dina leungeunna, anu dicokotna ku capit tina luhureun altar; Jeung éta bara diteundeun kana sungut kuring, tuluy saurna, Tenjo, ieu geus nyabak biwir maneh; jeung kajahatan maneh geus dicabut, sarta dosa maneh geus disucikeun. Kuring ogé ngadéngé sora Gusti, anu ngandika, Saha anu ku Kami rek diutus, jeung saha anu rék indit pikeun Kami? Tuluy ceuk kuring, Ieu sim kuring; utus kuring. Jeung Anjeunna ngandika, Indit, sarta béjakeun ka ieu bangsa, Maranéh enya ngadéngé, tapi ulah ngartos; jeung maranéh enya ningali, tapi ulah nyurahan. Jieun hate ieu bangsa jadi kandel, jeung beuratkeun ceulina, sarta peureumkeun panonna; bisi maranéhna ningali ku panonna, jeung ngadéngé ku ceulina, sarta ngartos ku haténa, tuluy baralik, sarta disageurkeun. Yesaya 6:1–10.
Isaiah, Ezekiel and Christ are all representing those who are being sealed in the last days, during the latter rain, when the true and false message of the latter rain is being debated, in fulfillment of Habakkuk chapter two. According to Jesus, in the time period when this is fulfilled, the righteous are “seeing” the parables, which is a symbol of prophecy. The “wise” are understanding the prophetic message of the latter rain, but those represented by the quibbling Jews do not see or hear, and according to Ezekiel they present a peace and safety message arguing that the fulfillment of the predictions are far off in the future. They do not deny the predictions; the quibbling Jews gave lip-service to the prediction of the coming Messiah; but they simply placed the event into the far-off future. Yet Jesus pronounced a blessing upon those who would “see” the prophetic message of their time.
Yesaya, Yehezkiel, jeung Kristus sadayana ngalambangkeun jalma-jalma anu keur diségél dina poé-poé panungtungan, dina mangsa hujan panungtung, nalika amanat hujan panungtung anu sajati jeung anu palsu keur dipapadukeun, minangka panggenapan tina Habakuk pasal dua. Numutkeun ka Isa, dina jangka waktu nalika ieu digenepan, jalma-jalma bener téh keur “ningali” pasemon-pasemon, anu mangrupa lambang nubuat. Maranéhanana anu “wijaksana” ngartos kana amanat nubuat ngeunaan hujan panungtung, tapi maranéhanana anu dilambangkeun ku urang Yahudi anu sok ngabantah henteu ningali atawa ngadangu, sarta numutkeun ka Yehezkiel maranéhanana ngedalkeun amanat karapihan jeung kaamanan bari ngajawab yén panggenapan tina ramalan-ramalan téh masih jauh kénéh dina mangsa nu bakal datang. Maranéhanana henteu mungkir kana ramalan-ramalan éta; urang Yahudi anu sok ngabantah méré pangakuan ku biwir kana ramalan ngeunaan datangna Al Masih; tapi maranéhanana ngan saukur nempatkeun kajadian éta kana mangsa nu bakal datang anu jauh. Sanajan kitu, Isa ngucapkeun bagja ka jalma-jalma anu bakal “ningali” amanat nubuat dina jamanna.
In Christ’s day it was the message that arrived at His baptism, when the Holy Spirit descended. The descent of the Holy Spirit at His baptism prefigured the descent of the angel of Revelation ten on August 11, 1840. The divine descent in either history marked the arrival of the present truth message of that age, for Jesus it was the message of His death and resurrection, as represented by His baptism. For the Millerites it was the message of Islam of the first and second woes that confirmed the testing message of time-prophecy. Both of those histories align with the arrival of the testing message of the latter rain on September 11, 2001. This is why Sister White records the following:
Dina mangsa Kristus, éta téh pangandika anu sumping dina waktu Anjeunna dibaptis, nalika Roh Suci turun. Turunna Roh Suci dina baptisan-Na ngagambarkeun ti heula turunna malaikat tina Wahyu sapuluh dina 11 Agustus 1840. Turunna ilahi dina salah sahiji éta sajarah nandaan datangna pangandika bebeneran kiwari pikeun jaman éta; pikeun Yesus, éta téh pangandika ngeunaan pupusna jeung hudangna-Na deui, sakumaha dilambangkeun ku baptisan-Na. Pikeun kaum Millerit, éta téh pangandika ngeunaan Islam tina sangsara kahiji jeung kadua anu negeskeun pangandika pangujian tina nubuatan waktu. Duanana éta sajarah sajajar jeung datangna pangandika pangujian tina hujan panungtung dina 11 Séptémber 2001. Ku sabab ieu, Sister White nyatet ieu di handap:
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Sakabéh talatah anu dipasihkeun ti taun 1840–1844 kudu dijadikeun kuat ayeuna, sabab loba jalma anu geus leungit pituduhna. Talatah-talatih éta kudu ditepikeun ka sakabéh garéja.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
Kristus ngandika, ‘Begja mripatira, amarga padha ndeleng; lan kupingira, amarga padha krungu. Satemene Aku pitutur marang kowe, manawa akeh para nabi lan wong-wong mursid wis kepéngin ndeleng prakara-prakara kang kokdeleng, nanging ora ndeleng; lan krungu prakara-prakara kang kokrungu, nanging ora krungu’ [Mateus 13:16, 17]. Begja mripat-mripat kang ndeleng prakara-prakara kang katon ing taun 1843 lan 1844.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.
“Eta talatah geus dipasihkeun. Jeung ulah aya reureuh dina ngulang deui talatah éta, sabab tanda-tanda jaman keur kacumponan; pagawean panutup kudu diréngsékeun. Hiji pagawean anu agung bakal dipigawé dina waktu anu pondok. Moal lila deui hiji talatah bakal dipasihkeun ku panetepan Allah anu bakal ngagedéan jadi sora anu tarik. Tuluy Daniel bakal nangtung dina bagianna, pikeun mikeun kasaksianna.
“The attention of our churches must be aroused. We are standing upon the borders of the greatest event in the world’s history, and Satan must not have power over the people of God, causing them to sleep on. The papacy will appear in its power. All must now arouse and search the Scriptures, for God will make known to His faithful ones what shall be in the last time. The word of the Lord is to come to His people in power. . . .
“Perhatian umat garéja urang kudu dihudangkeun. Urang keur nangtung di tapel wates kajadian anu panggedéna dina sajarah dunya, sarta Sétan ulah nepi ka boga kakawasaan kana umat Allah, nepi ka nyababkeun maranéhna kulem. Kapapaan bakal nembongan dina kakawasaanana. Ayeuna sakumna kudu hudang sarta nalungtik Kitab Suci, sabab Allah bakal nganyatakeun ka jalma-jalma-Na anu satia naon anu bakal kajadian dina mangsa panungtungan. Firman Gusti kudu sumping ka umat-Na dina kakawasaan....”
“This is what has been presented to me—that we are asleep, and do not know the time of our visitation. But if we humble ourselves before God, and seek Him with the whole heart, He will be found of us.” Manuscript Releases, volume 21, 436–438.
“Ieu anu parantos dipintonkeun ka abdi—yén urang keur saré, sarta henteu terang kana waktu panglongok-Na ka urang. Nanging lamun urang ngarendahkeun diri di payuneun Allah, sarta néangan Anjeunna kalayan sajero-jero hate, Anjeunna bakal kapanggih ku urang.” Manuscript Releases, jilid 21, 436–438.
The message that has been typified by the present truth message of the Messiah in Christ’s history, and the present truth message of 1840 to 1844, point forward to the last days when the Millerite message is repeated. Those in the histories represented as being unable to “see and hear” “do not know the time of their visitation.” When Isaiah presents the first reference of the messengers of the counterfeit message of the latter rain, who see, but don’t see, he marks the time when this period begins, the period which Sister White said, “a message of God’s appointment that will swell into a loud cry.” “God’s appointment” represents a specific time when the message would arrive, and in verse three of Isaiah chapter six, Isaiah pinpoints that time.
Amanat anu geus dipralambangkeun ku amanat kayaktian ayeuna ngeunaan Al Masih dina sajarah Kristus, jeung ku amanat kayaktian ayeuna taun 1840 nepi ka 1844, nunjuk ka hareup ka poé-poé panungtungan nalika amanat Millerite diulang deui. Maranéhna anu dina sajarah-sajarah éta dipidangkeun minangka jalma-jalma anu teu mampuh “ningali jeung ngadéngé” “teu nyaho waktu panyoranganna.” Nalika Yesaya ngedalkeun rujukan anu kahiji ngeunaan para utusan tina amanat palsu hujan panungtungan, anu ningali tapi henteu ningali, anjeunna nandaan waktuna nalika mangsa ieu dimimitian, nyaéta mangsa anu ceuk Sister White, “a message of God’s appointment that will swell into a loud cry.” “God’s appointment” ngagambarkeun hiji waktu anu tangtu nalika amanat éta bakal sumping, sarta dina ayat katilu tina Yesaya pasal genep, Yesaya netelakeun éta waktu.
And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.
Jeung nu saurang sasambat ka nu saurang deui, pokna: Suci, suci, suci, PANGERAN sarwa balatentara; saalam dunya pinuh ku kamulyaan-Na. Yesaya 6:3.
Sister White identifies that when the angels cry one to another, “Holy, Holy, Holy” in the passage where Isaiah represents those who have eyes, that see, but do not see, it is fulfilled on September 11, 2001.
Nyi White nyatakeun yén nalika para malaikat silih sasauran, “Suci, Suci, Suci” dina petikan anu ku Yesaya ngagambarkeun jalma-jalma anu boga panon, ningali, tapi henteu ningali, éta kaeusi dina tanggal 11 Séptémber 2001.
“As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His service and worshiping Him, their highest ambition is fully reached.” Review and Herald, December 22, 1896.
“Waktu maranéhna [para malaikat] ningali mangsa nu bakal datang, nalika sakuliah bumi bakal pinuh ku kamulyaan-Na, lagu pujian anu pinuh ku kameunangan ngagema ti nu hiji ka nu séjén dina kidung nu merdu, ‘Suci, suci, suci, nyaéta PANGERAN semesta alam.’ Maranéhna sapinuhna wareg pikeun ngamulyakeun Allah; sarta dina payuneun-Na, di handapeun seuri pangestu-Na, maranéhna henteu ngaharepkeun nanaon deui. Dina ngagem citra-Na, dina ngalaksanakeun palayanan-Na sarta nyembah ka Anjeunna, cita-cita maranéhna nu pangluhurna geus kahontal sagemblengna.” Review and Herald, December 22, 1896.
On September 11, 2001 the sealing of the one hundred and forty-four thousand began, and the latter rain began to sprinkle, and Habakkuk’s debate began as the parable of the ten virgins was being repeated. At that point Ezekiel’s prophecy met its perfect fulfillment. The prophetic Word will no longer be delayed, and the generation that witnessed September 11, 2001 is the last generation of planet earth, for the vision at the end of Adventism announces the close of probation at the second coming of Christ. A second witness to this fact is found in the book of Luke, chapter twenty-one.
Dina 11 Séptémber 2001, pangégélan saratus opat puluh opat rébu mimiti lumangsung, sarta hujan panungtung mimiti nyiram, sarta perdebatan Habakuk mimiti nalika pasemon sapuluh parawan keur diulang deui. Dina éta waktu, nubuat Yéheskiél ngahontal kalaksananaan anu sampurna. Firman nubuat moal deui ditunda, sarta generasi anu nyaksian 11 Séptémber 2001 téh nyaéta generasi panungtung planét bumi, sabab titingalian dina ahir Adventisme ngumumkeun panutupan waktu kasempetan dina kadatangan Kristus anu kadua. Saksi kadua ngeunaan kanyataan ieu kapanggih dina kitab Lukas, pasal dua puluh hiji.
Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:32, 33.
Saéstuna Kami nyarios ka maraneh, ieu turunan moal sirna saméméh sagala perkara kajadian. Langit jeung bumi bakal sirna, tapi pangandika Kami moal sirna. Lukas 21:32, 33.
In Luke chapter twenty-one Jesus identifies the last generation of earth’s history. He has just given an overview of a progressive history from the destruction of Jerusalem in the year 70, all the way through Millerite history. He then drops out of the narrative of directly identifying prophetic history and presents a parable that simply repeats and enlarges upon the prophetic history He presented. He thus provided two internal witnesses to the same narrative, and He concluded by identifying that the “generation” that witnessed these events would live until His return, thus by context identifying the generation that is represented by the one hundred and forty-four thousand.
Dina Lukas pasal dua puluh hiji, Yesus nétélakeun generasi panungtung dina sajarah bumi. Anjeunna kakara maparin gambaran umum ngeunaan sajarah anu lumangsung sacara maju, ti mimiti karuksakan Yerusalem dina taun 70, nepi ka sajarah Millerite. Satuluyna Anjeunna kaluar tina runtuyan carita anu sacara langsung nangtukeun sajarah nubuatan, tuluy maparin hiji misil anu saukur ngulang deui sarta ngalegaan sajarah nubuatan anu geus Anjeunna pidangkeun. Ku kituna, Anjeunna nyadiakeun dua saksi internal pikeun carita anu sarua, sarta Anjeunna mungkasna ku nangtukeun yén “generasi” anu nyaksian kajadian-kajadian ieu bakal hirup nepi ka mulangna Anjeunna, ku kituna, dina kontéksna, nangtukeun generasi anu dilambangkeun ku saratus opat puluh opat rébu.
The history of the sealing of the one hundred and forty-four thousand is the final generation, and they do not taste death, even though they live in the time when heaven and earth pass away.
Sajarah panyegelan saratus opat puluh opat rébu téh nya éta ngeunaan generasi panungtung, sarta maranéhna henteu ngarasakeun pati, sanajan maranéhna hirup dina mangsa langit jeung bumi kaliwat.
But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? 2 Peter 3:10–12.
Nanging dinten Gusti bakal sumping sapertos maling dina peuting; dina waktos éta langit-langit bakal musna kalayan sora anu ngageleger pisan, sarta unsur-unsur bakal lebur ku panas anu ngaduruk pisan, bumi ogé jeung sagala pagawéan anu aya di jerona bakal kaduruk nepi ka musna. Ku sabab kitu, lamun sagala ieu bakal dibubarkeun, kumaha saenyana rupa jalma-jalma anu kudu aranjeun jadi dina sagala kalakuan anu suci jeung kasalehan, bari ngarep-ngarep sarta ngagancangkeun datangna dinten Allah, anu dina éta langit-langit anu kaduruk ku seuneu bakal dibubarkeun, sarta unsur-unsur bakal lebur ku panas anu ngaduruk pisan? 2 Petrus 3:10–12.
The second coming of Christ was represented at the transfiguration of Christ.
Kadatangan Kristus anu kadua dilambangkeun dina transfigurasi Kristus.
“Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51–53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 421.
“Musa di gunung pangrobahan rupina jadi saksi kana kameunangan Kristus atas dosa jeung pati. Anjeunna ngagambarkeun jalma-jalma anu bakal kaluar tina kubur dina waktu kabangkitan jalma-jalma bener. Elia, anu geus diangkat ka sawarga tanpa ngalaman pati, ngagambarkeun jalma-jalma anu bakal tetep hirup di bumi dina mangsa kadatangan Kristus anu kadua, jeung anu bakal ‘dirobah, dina sakeudeung, dina kedipan panon, dina tarompet panungtungan;’ nalika ‘anu fana ieu kudu ngagem kahirupan langgeng,’ jeung ‘anu bisa ruksak ieu kudu ngagem anu teu bisa ruksak.’ 1 Korinta 15:51–53. Yesus disarung ku cahaya sawarga, sakumaha Anjeunna bakal nembongan nalika Anjeunna sumping ‘anu kadua kalina lain pikeun nanggung dosa, tapi pikeun kasalametan.’ Sabab Anjeunna bakal sumping ‘dina kamulyaan Rama-Na jeung para malaikat suci.’ Ibrani 9:28; Markus 8:38. Jangji Jurusalamet ka murid-murid ayeuna geus kacumponan. Di gunung éta karajaan kamulyaan anu bakal datang dipintonkeun dina wangun leutik,—Kristus Raja, Musa minangka wakil jalma-jalma suci anu geus dihudangkeun, jeung Elia jalma-jalma anu diangkat.” The Desire of Ages, 421.
Elijah, who did not die, represents the one hundred and forty-four thousand who do not die, and Moses represents those that do die. In the last days those two classes are represented in Revelation chapter seven, as the one hundred and forty-four thousand and the great multitude. When the fifth seal is opened in Revelation chapter six, those that were murdered by the papacy during the Dark Ages are given white robes.
Élia, anu henteu maot, ngagambarkeun saratus opat puluh opat rébu anu henteu maot, jeung Musa ngagambarkeun jalma-jalma anu maot. Dina poé-poé panungtungan, dua golongan éta digambarkeun dina Wahyu pasal tujuh, nya éta saratus opat puluh opat rébu jeung kumpulan anu gedé. Nalika segel kalima dibuka dina Wahyu pasal genep, jalma-jalma anu dipaéhan ku kapausan salila Jaman Poék dipaparinkeun jubah bodas.
“‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.” Manuscript Releases, volume 20, 197.
“‘Sareng nalika Anjeunna muka meterai anu kalima, kuring ningali di handapeun altar jiwa-jiwa jalma-jalma anu geus dipaéhan ku sabab firman Allah, jeung ku sabab kasaksian anu dicekel ku maranéhna: sarta maranéhna ngagorowok kalayan sora anu tarik, saurna, Sabaraha lila deui, nun Gusti, Anu Suci jeung Anu Leres, Anjeun can ngahukum jeung males getih kami ka jalma-jalma anu cicing di bumi? Jeung jubah-jubah bodas dipasihkeun ka masing-masing di antara maranéhna [Maranehna dinyatakeun murni jeung suci]; sarta diomongkeun ka maranéhna, supaya maranéhna tetep reureuh heula sakedapan deui, nepi ka sasama abdi-abdi maranéhna ogé jeung dulur-dulur maranéhna, anu bakal dipaéhan saperti maranéhna, jadi lengkep’ [Wahyu 6:9–11]. Di dieu dipintonkeun ka Yohanes rupa-rupa pamandangan anu lain kajadian nyata dina waktu éta, tapi mangrupa hal-hal anu bakal kajadian dina hiji mangsa waktu di mangsa nu bakal datang.” Manuscript Releases, jilid 20, 197.
The martyrs are asking when God would avenge their murder. A martyr had the faith of Jesus before he was murdered, for it was the manifestation of that very faith that prompted the papacy to murder him. White robes represent the righteousness of Christ, but the white robes given to these souls who had been murdered, was given to them after their martyrdom. The robes are a symbol of martyrdom, not simply the righteousness of Christ. A martyr has the robe of Christ righteousness before he is murdered. The great multitude in Revelation seven are given white robes, thus representing those who die during the coming Sunday law bloodbath. Thus the one hundred and forty-four thousand are represented by Elijah and the faithful who die in the Lord by Moses at the mount of transfiguration.
Para martir marénta iraha Allah bakal ngabales rajapati maranéhna. Saurang martir geus miboga iman Yesus saméméh anjeunna dipaéhan, sabab nya éta pancaran tina iman éta pisan anu ngadorong kapapaan pikeun maéhan anjeunna. Jubah bodas ngagambarkeun kaadilan Kristus, nanging jubah bodas anu dipasrahkeun ka jiwa-jiwa ieu anu geus dipaéhan téh dipasrahkeun ka maranéhna sanggeus martirdom maranéhna. Jubah-jubah éta mangrupakeun lambang kamartiran, lain saukur kaadilan Kristus. Saurang martir geus miboga jubah kaadilan Kristus saméméh anjeunna dipaéhan. Rombongan gedé dina Wahyu tujuh dipasrahkeun jubah bodas, ku kituna ngagambarkeun jalma-jalma anu maot dina pancabaya hukum Minggu anu bakal datang. Ku kituna saratus opat puluh opat rébu dilambangkeun ku Elia, sarta jalma-jalma satia anu maot dina Gusti ku Musa di gunung transfigurasi.
The one hundred and forty-four thousand are the generation that does not die, and they are the generation which Christ is referring to that are alive when the heavens and earth pass away in Luke chapter twenty-one.
Saratus opat puluh opat rébu téh nyaéta angkatan anu henteu maot, sarta maranéhna téh angkatan anu ku Kristus keur dirujuk, nyaéta anu hirup nalika langit jeung bumi kaliwat dina Lukas pasal dua puluh hiji.
We will continue this study in the next article.
Urang baris nuluykeun ieu panalungtikan dina artikel salajengna.
“The murder of Abel was the first example of the enmity that God had declared would exist between the serpent and the seed of the woman—between Satan and his subjects and Christ and His followers. Through man’s sin, Satan had gained control of the human race, but Christ would enable them to cast off his yoke. Whenever, through faith in the Lamb of God, a soul renounces the service of sin, Satan’s wrath is kindled. The holy life of Abel testified against Satan’s claim that it is impossible for man to keep God’s law. When Cain, moved by the spirit of the wicked one, saw that he could not control Abel, he was so enraged that he destroyed his life. And wherever there are any who will stand in vindication of the righteousness of the law of God, the same spirit will be manifested against them. It is the spirit that through all the ages has set up the stake and kindled the burning pile for the disciples of Christ. But the cruelties heaped upon the follower of Jesus are instigated by Satan and his hosts because they cannot force him to submit to their control. It is the rage of a vanquished foe. Every martyr of Jesus has died a conqueror. Says the prophet, “They overcame him [‘that old serpent, called the devil, and Satan’] by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.’ Revelation 12:11, 9.” Patriarchs and Prophets, 77.
“Maéhna Abel téh conto pangheulana tina mumusuhan anu geus dinyatakeun ku Allah yén bakal aya antara oray jeung turunan awéwé—antara Iblis jeung para bawahanana sarta Kristus jeung para pangikut-Na. Ku lantaran dosa manusa, Iblis geus meunang kakawasaan kana umat manusa, tapi Kristus bakal ngamungkinkeun maranéhna pikeun miceun kukna. Iraha waé, ku iman ka Anak Domba Allah, hiji jiwa nolak ngawula ka dosa, amarah Iblis hurung. Hirup suci Abel mere kasaksian ngalawan pangakuan Iblis yén mustahil pikeun manusa nurut kana hukum Allah. Nalika Kain, didorong ku roh si jahat, ningali yén manéhna teu bisa ngadalikeun Abel, anjeunna jadi kacida ambekna nepi ka ngancurkeun nyawana. Jeung di mana waé aya jalma-jalma anu bakal nangtung pikeun ngabéla kabeneran hukum Allah, roh anu sarua bakal dinyatakeun ngalawan maranéhna. Ieu téh roh anu sapanjang sagala jaman geus ngadegkeun tihang hukuman sarta ngahurungkeun tumpukan suluh pikeun para murid Kristus. Tapi kajahatan-kajahatan anu ditumpukkeun ka para pangikut Yesus téh dihasut ku Iblis jeung pasukanana sabab maranéhna teu bisa maksa anjeunna supaya tunduk kana kakawasaan maranéhna. Ieu téh amarah musuh anu geus dikalahkeun. Unggal syahid Yesus geus pupus minangka anu meunang. Kitu saur nabi, “Maranéhna ngéléhkeun anjeunna [‘eta oray kolot, anu disebut setan jeung Iblis’] ku getih Anak Domba, jeung ku kecap kasaksian maranéhna; sarta maranéhna henteu mikanyaah nyawana nepi ka paéh.” Wahyu 12:11, 9.” Patriarchs and Prophets, 77.