In the final generation of a people that are being passed by, certain prophetic characteristics are identified. They are then a generation of vipers, for they have formed the character of Satan. They are a generation of adulterers, for they have formed unsanctified connections with the enemies of God. They have reached a point where they see, but cannot understand, they hear, but cannot perceive, for they are unconverted, which is represented as their hearts growing fat. Moses first addressed this very phenomenon.

Dina generasi panungtungan hiji bangsa anu keur dipaliwat, aya sababaraha sipat profétis nu dipikawanoh. Maranéhna téh jadi hiji generasi oray berbisa, sabab geus ngawangun tabiat Iblis. Maranéhna téh hiji generasi nu jarinah, sabab geus ngawangun patalina nu teu disucikeun jeung musuh-musuh Allah. Maranéhna geus nepi ka hiji kaayaan anu ngajadikeun maranéhna ningali, tapi teu bisa ngarti; ngadéngé, tapi teu bisa nyarima; sabab maranéhna can tobat, anu dilambangkeun ku haténa jadi kandel. Musa anu mimiti nyanghareupan pisan ieu gejala.

And Moses called unto all Israel, and said unto them, Ye have seen all that the Lord did before your eyes in the land of Egypt unto Pharaoh, and unto all his servants, and unto all his land; The great temptations which thine eyes have seen, the signs, and those great miracles: Yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day. Deuteronomy 29:2–4.

Tuluy Musa nyaur ka sakumna urang Israil, sarta ngandika ka maranéhna: Maranéh geus ningali sagala anu dipidamel ku PANGERAN di hareupeun panon maranéh di tanah Mesir ka Firaun, ka sakumna pangawulana, jeung ka sakumna nagarana; nya éta panggoda-panggoda anu gedé anu geus katingali ku panon maranéh, tanda-tanda, jeung mujijat-mujijat anu agung éta. Tapi nepi ka poé ieu, PANGERAN can maparin ka maranéh hate pikeun ngarti, panon pikeun ningali, jeung ceuli pikeun ngadéngé. Deuteronomy 29:2–4.

In the first mention of the Laodicean phenomenon of seeing and hearing, that which God’s people are unable to see is the signs and wonders of their foundational history. Jeremiah identifies the phenomenon as an attribute of the “foolish virgins,” in the last days, and as a representation of the foolish virgins’ refusal to accept the three angels’ messages, that begins with the first angel’s announcement to fear the Creator God. Because of this rebellion they do not receive the latter rain.

Dina sebutan anu pangheulana ngeunaan fénoména Laodisia tina ningali jeung ngadéngé, anu teu mampuh ditempo ku umat Allah téh nyaéta tanda-tanda jeung kaajaiban dina sajarah pondasi maranéhna. Yermia ngaidéntifikasi fénoména éta minangka sipat “parawan bodo” dina poé-poé panungtungan, sarta minangka gambaran panolakan parawan bodo pikeun narima talatah tilu malaikat, anu dimimitian ku iber malaikat kahiji supaya sieun ka Allah Sang Panyipta. Ku sabab pamberontakan ieu maranéhna henteu narima hujan ahir.

Declare this in the house of Jacob, and publish it in Judah, saying, Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: Fear ye not me? saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual decree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? But this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. Jeremiah 5:20–25.

Bejakeun ieu di kulawarga Yakub, sarta wawarkeun ieu di Yuda, pokna: Dangukeun ayeuna ieu, eh bangsa anu bodo sarta teu boga pangarti; anu boga panon, tapi teu ningali; anu boga ceuli, tapi teu ngadenge: Naha maraneh henteu sieun ka Kami? saur PANGERAN; naha maraneh moal ngageter di payuneun Kami, anu geus nangtukeun keusik jadi wates laut ku katetepan anu langgeng, nepi ka laut teu bisa ngaliwat éta; sanajan ombak-ombakna ngagebrus, tapi teu bisa ngéléhkeunana; sanajan ngaguruh, tapi teu bisa ngaliwatanana? Tapi bangsa ieu boga hate anu murtad jeung ngalawan; maranehna geus murtad sarta indit ngajauhan. Maranehna ogé henteu nyebut dina haténa, Hayu urang ayeuna sieun ka PANGERAN Allah urang, anu maparin hujan, boh hujan awal boh hujan ahir, dina usumna; Anjeunna miara pikeun urang minggu-minggu panén anu geus ditangtukeun. Kadorakaan maraneh geus nyingkirkeun eta hal-hal ieu, sarta dosa-dosa maraneh geus nahan hal-hal anu hade ti maraneh. Yermia 5:20–25.

Ezekiel identifies those who manifest the characteristics represented by seeing and not understanding as a rebellious house. They are a rebellious house who will not see the history of their foundations, who are foolish virgins, that are unconverted because they refuse the first angel’s message, which is to refuse them all, for if you do not accept the first angel’s message, you cannot accept the second nor the third. In this condition the latter rain is withheld from these virgins during the time of the latter rain. After Jesus addressed this characteristic in His narrative, He then proceeded to present the parable of the sower.

Yehezkiel netelakeun yén jalma-jalma anu némbongkeun sipat anu dilambangkeun ku ningali tapi teu ngartos téh mangrupakeun kulawarga anu barontak. Maranéhna téh kulawarga anu barontak anu moal ningali sajarah dasar-dasarna, anu mangrupakeun parawan-parawan bodo, anu teu acan tobat sabab maranéhna nolak pesen malaikat anu kahiji, nyaéta nolak maranéhna sadayana, sabab lamun anjeun teu narima pesen malaikat anu kahiji, anjeun moal tiasa narima anu kadua atawa anu katilu. Dina kaayaan ieu hujan ahir ditahan ti parawan-parawan ieu salila mangsa hujan ahir. Sanggeus Isa ngadawuhkeun sipat ieu dina carita-Na, Mantenna tuluy neraskeun nepikeun misil nu nyeburkeun.

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. Hear ye therefore the parable of the sower. When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: But while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. Matthew 13:16–30.

Tapi bagja panon maranéh, lantaran maranéh ningali; jeung ceuli maranéh, lantaran maranéh ngadangu. Sabab saéstuna Kami nyarita ka maranéh, yén loba nabi jeung jalma-jalma saleh geus hayang ningali hal-hal anu ku maranéh ditingali, tapi maranéhna henteu ningali; jeung ngadangu hal-hal anu ku maranéh kadéngé, tapi maranéhna henteu ngadangu. Ku sabab kitu, déngékeun ku maranéh éta misil ngeunaan anu nyebur. Lamun aya jelema ngadangu firman Karajaan, tapi henteu ngartos kana éta, mangka datang si jahat, tuluy ngarampas anu geus diseburkeun dina haténa. Ieu téh jalma anu narima binih di sisi jalan. Ari anu narima binih dina tempat nu cadas, nya éta jalma anu ngadangu firman, tuluy harita kénéh narimana kalayan suka cita; tapi dina dirina teu boga akar, jadi ngan tahan sakeudeung wungkul; sabab lamun datang kasangsaraan atawa panganiaya ku lantaran firman éta, harita kénéh manéhna titajong. Ari anu narima binih di antara rungkun cucuk, nya éta jalma anu ngadangu firman; tapi kaprihatinan dunya ieu jeung tipu daya kabeungharan nyekek éta firman, nepi ka manéhna jadi teu buahan. Tapi anu narima binih kana taneuh anu hade, nya éta jalma anu ngadangu firman jeung ngartos kana éta; manéhna ogé ngahasilkeun buah, aya anu saratus kali lipetna, aya anu genep puluh, aya anu tilu puluh. Anjeunna ngedalkeun deui hiji misil séjén ka maranéhna, saur-Na: Karajaan sawarga ibarat hiji jelema anu nyebur binih anu hade di kebonna; tapi waktu jalma-jalma saré, datang musuhna, tuluy nyebur jukut goréng di antara gandum, sarta indit. Tapi sanggeus tangkalna tumbuh jeung mimiti ngahasilkeun buah, jukut goréng téh katingali ogé. Tuluy para abdi anu bogana imah daratang ka anjeunna sarta ngomong, “Juragan, naha lain binih anu hade anu ku anjeun disebur di kebon anjeun? Ti mana atuh asalna aya jukut goréng?” Anjeunna ngawaler ka maranéhna, “Aya musuh anu ngalakukeun ieu.” Para abdi téa nyarita ka anjeunna, “Ku kituna, naha anjeun kersa supaya kami indit tuluy ngumpulkeun éta?” Tapi saur anjeunna, “Ulah; sabab bisi waktu maranéh ngumpulkeun jukut goréng téh, gandumna kababut ogé ku maranéh bareng jeung éta. Keun duanana tumuwuh babarengan nepi ka usum panén; sarta dina mangsa panén Kami bakal nyarita ka para nu metik, ‘Kumpulkeun heula jukut goréng téh, beungkeut dina iketan-iketan pikeun diduruk; tapi gandumna kumpulkeun kana lumbung Kami.’” Mateus 13:16–30.

The foolish are the tares, and the wise are the wheat. In the parable of the ten virgins the possession of oil is what manifests the distinction between the two classes, and with the wheat and tares its based upon whether the seed, which is the word, is understood. The first mention of a class that will not see and therefore understand by Moses, places the message that is to be understood as the signs and wonders of the foundational history. The last prophetic reference to the elements of the blindness of the rebellious house by Ellen White identifies that the eyes that were blessed to see what all the righteous men wished to see was the history of the Millerite movement.

Nu bodo bodo teh nyaéta ilalang, sedengkeun nu wijaksana téh nyaéta gandum. Dina misil sapuluh parawan, ayana minyak anu nembongkeun bédana antara éta dua golongan, sarta dina hal gandum jeung ilalang, éta dumasar kana naha cikal, anu nyaéta firman, kaharti atawa henteu. Sebutan kahiji ngeunaan hiji golongan anu moal ningali sarta ku kituna moal ngartos ku Musa, nempatkeun amanat anu kudu kaharti minangka tanda-tanda jeung kaajaiban-kaajaiban tina sajarah dasar. Rujukan nubuat panungtungan kana unsur-unsur kabutaan imah anu barontak ku Ellen White netelakeun yén panon anu diberkahan pikeun ningali naon anu dipiharep ku sakumna jalma bener pikeun ditempo téh nyaéta sajarah gerakan Millerite.

“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

“Sakabéh amanat anu dipaparinkeun ti taun 1840–1844 kudu dipidangkeun kalayan kakuatan ayeuna, sabab loba jalma anu geus leungit pituduhna. Amanat-amanat éta kudu ditepikeun ka sakabéh jamaah.”

“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.” Manuscript Releases, volume 21, 436, 437.

“Kristus ngadawuh, ‘Bagja panon maraneh, sabab maranehna ningali; jeung ceuli maraneh, sabab maranehna ngadangu. Sabab saenyana Kami nyarita ka maraneh, yén loba nabi jeung jalma-jalma bener geus mikahayang ningali perkara-perkara anu ku maraneh katenjo, tapi maranehna henteu ningalina; jeung ngadangu perkara-perkara anu ku maraneh kadangu, tapi maranehna henteu ngadanguna’ [Mateus 13:16, 17]. Bagja panon-panonna anu ningali perkara-perkara anu katenjo dina taun 1843 jeung 1844.” Manuscript Releases, jilid 21, 436, 437.

Jesus always illustrates the end with the beginning, and the first reference to those who have eyes, but do not see or understand, and the last reference identify that the foundational history of the rebellious house is what is not seen, and is therefore rejected, and thus prevents the foolish from recognizing the latter rain. The history of 1840–1844 was typified by the deliverance of ancient Israel from Egyptian bondage. Ancient Israel’s failure to pass the initial testing process brought them to Kadesh, where they accepted the false report of the ten spies and selected a new captain to lead them back to Egypt. Forty years later they were brought back to Kadesh, and Moses failed by striking the Rock a second time.

Isa salawasna ngagambarkeun ahir ku mimiti, sarta rujukan anu kahiji ngeunaan jalma-jalma anu boga panon, tapi henteu ningali atawa ngartos, jeung rujukan anu panungtungan nandakeun yén sajarah dasar imah anu barontak téh nyaéta naon anu henteu katingali, ku sabab éta ditolak, sahingga nyegah jalma-jalma bodo pikeun mikawanoh hujan ahir. Sajarah taun 1840–1844 ditipikeun ku pangleupasan Israil baheula tina perbudakan Mesir. Kagagalan Israil baheula dina ngalangkungan prosés pangujian anu mimiti mawa maranéhna ka Kades, tempat maranéhna narima laporan palsu ti sapuluh mata-mata sarta milih hiji kapten anyar pikeun mingpin maranéhna balik deui ka Mesir. Opat puluh taun ti harita maranéhna dibawa deui ka Kades, sarta Musa gagal ku neunggeul Batu Karang pikeun kadua kalina.

Though Moses failed, Joshua still proceeded to lead them into the Promised Land. The last test at Kadesh had a serious rebellion associated with it, for Jesus always illustrates the end with the beginning, and the rebellion of the ten spies at Kadesh in the beginning of the forty years, and at the ending of the forty years also illustrates a great rebellion at Kadesh. Yet in spite of the rebellion of Moses at Kadesh, the vision of entering into the Promised Land was no longer delayed.

Sanajan Musa gagal, Yosua tetep neraskeun mingpin maranéhna asup ka Tanah Jangji. Ujian panungtungan di Kades aya patalina jeung hiji pambrontakan anu serius, sabab Isa salawasna ngagambarkeun ahir ku awal, sarta pambrontakan sapuluh panintén di Kades dina awal opat puluh taun, jeung dina ahir opat puluh taun ogé ngagambarkeun hiji pambrontakan anu gedé di Kades. Tapi sanajan aya pambrontakan Musa di Kades, titingalian pikeun asup ka Tanah Jangji geus henteu ditunda deui.

In the rebellion of 1863, that led to the increased rebellion of 1888, that led to the increased rebellion of 1919, which culminated in the rebellion of 1957, Jesus brought Laodicean Adventism back to Kadesh. He brought them back to the history where the third angel arrived and began a testing process that ultimately manifested the rebellion of 1863, and the banishment of wandering in the wilderness of Laodicea. The third angel entered into the ending history of Laodicean Adventism on September 11, 2001 when the mighty angel of Revelation eighteen, which is the third angel, came down. He then announced that Babylon was fallen, as typified by the casting down of Nimrod’s tower, when the towers of New York City were brought down.

Dina pambrontakan taun 1863, anu ngabalukarkeun nambahanana pambrontakan taun 1888, anu ngabalukarkeun deui nambahanana pambrontakan taun 1919, anu ngahontal puncakna dina pambrontakan taun 1957, Yesus mawa deui Adventisme Laodikea ka Kades. Anjeunna mawa maranéhna balik ka sajarah nalika malaikat katilu sumping sarta ngamimitian hiji prosés pangujian anu ahirna nembongkeun pambrontakan taun 1863, sarta pangasingan pikeun ngumbara di padang gurun Laodikea. Malaikat katilu asup kana sajarah panungtungan Adventisme Laodikea dina 11 Séptémber 2001 nalika malaikat anu kuat dina Wahyu dalapan welas, anu nyaéta malaikat katilu, turun. Anjeunna tuluy ngumumkeun yén Babul geus runtuh, sakumaha dipralambangkeun ku diragragna munara Nimrod, nalika munara-munara Kota New York diruntuhkeun.

“The third angel’s message will not be comprehended, the light which will lighten the earth with its glory will be called a false light, by those who refuse to walk in its advancing glory.” Review and Herald, May 27, 1890.

“Pesen malaikat nu katilu moal kahartos, cahaya anu bakal nyaangan bumi ku kamulyaanana bakal disebut cahaya palsu, ku jalma-jalma anu nolak leumpang dina kamulyaan na anu terus maju.” Review and Herald, 27 Méi 1890.

As with ancient Israel, so too with modern Israel. The generation that witnesses September 11, 2001 is the last generation. Jesus said in Luke chapter twenty-one that “this generation,” and He identified that generation as those living when the heavens and earth shall pass away, which occurs at the Second Coming. That generation who live to witness Christ’s return will have recognized a sign that proves to them that they are the final generation. They will know and understand that they are those living when the “effect of every vision” is no longer “prolonged.”

Sakumaha ka Israil baheula, kitu deui ka Israil kiwari. Angkatan anu nyaksian tanggal 11 Séptémber 2001 téh nyaéta angkatan panungtungan. Isa ngandika dina Lukas pasal dua puluh hiji yén “angkatan ieu,” sarta Anjeunna ngaidéntifikasi angkatan éta minangka jalma-jalma anu hirup nalika langit jeung bumi bakal sirna, anu kajadianana dina Kadatangan Nu Kadua. Angkatan anu hirup nepi ka nyaksian mulangna Kristus bakal geus ngakuan hiji tanda anu ngabuktikeun ka maranéhna yén maranéhna téh angkatan panungtungan. Maranéhna bakal terang jeung ngartos yén maranéhna téh jalma-jalma anu hirup nalika “pangaruh unggal tetenjoan” henteu deui “ditunda.”

As Jesus was leaving the temple with the disciples they asked Him to explain what He had meant by His description of the destruction of the temple. That conversation was representing the conversation which His disciples have during the final generation. The disciples wished to understand what He meant when He has repeatedly taught that the Laodicean Adventist church is to be swept away at the soon-coming Sunday law, as the worshippers therein are spewed out of His mouth, and are no longer those who speak for Him.

Nalika Isa keur ninggalkeun Bait Allah babarengan jeung para murid, maranéhna naros ka Anjeunna supaya ngajelaskeun naon anu dimaksud ku katerangan-Na ngeunaan karuksakan Bait Allah. Paguneman éta ngalambangkeun paguneman anu lumangsung di antara para murid-Na dina generasi panungtungan. Para murid hayang ngartos naon anu dimaksud ku Anjeunna nalika Anjeunna geus sababaraha kali ngajar yén garéja Adventis Laodikea bakal disingkirkeun ku hukum Minggu anu bakal geura sumping, sakumaha para panyembah di jerona dimuntahkeun kaluar tina sungut-Na, sarta lain deui maranéhna anu nyarita pikeun Anjeunna.

In answering the disciples Jesus described the destruction of Jerusalem and the history that followed, all the way through to the end of the world. After laying out the historical overview up to verse nineteen, He then addresses the destruction of Jerusalem, a destruction which could have occurred at the cross, but that in God’s mercy and longsuffering was postponed for about forty years. At the end of the forty years there would be a remnant that would escape the destruction, but only if they recognized the sign that He then gave.

Dina ngajawab para murid, Isa ngajelaskeun karuksakan Yerusalem jeung sajarah anu nyusulna, nepi ka ahir dunya. Sanggeus ngécéskeun gambaran sajarah nepi ka ayat salapan welas, Anjeunna tuluy nyangking karuksakan Yerusalem, hiji karuksakan anu sabenerna bisa waé kajadian dina waktu salib, tapi ku rahmat jeung kasabaran Allah ditunda kira-kira opat puluh taun. Dina ahir opat puluh taun éta bakal aya sésa umat anu luput tina karuksakan, tapi ngan lamun maranéhna ngakuan tanda anu ku Anjeunna tuluy dipasihkeun.

In the beginning of ancient Israel there was a forty-year period, which started with a judgment upon the rebellion of the ten spies that was deferred for forty years, due to the intercession of Moses. At the end of ancient Israel there was a judgment upon the rebellion of the cross that was deferred for forty years, due to the intercession of Christ’s longsuffering and mercy. In both histories there was a remnant that escaped. Jesus always illustrates the end of a thing with the beginning of a thing.

Dina awal Israél baheula aya hiji mangsa opat puluh taun, anu dimimitian ku hiji pangadilan kana pamberontakan sapuluh panénjo, anu ditunda salila opat puluh taun ku sabab syafaat Musa. Dina ahir Israél baheula aya hiji pangadilan kana pamberontakan salib, anu ditunda salila opat puluh taun ku sabab kasabaran panjang jeung welas asih Kristus. Dina dua sajarah éta aya hiji sésa anu luput. Yesus salawasna ngagambarkeun ahir hiji perkara ku awal hiji perkara.

Jesus addressed the sign associated with the destruction of Jerusalem and identified it as “the days of vengeance.”

Yesus nyarioskeun tanda anu patali jeung karuksakan Yerusalem sarta nangtukeun éta minangka “poé-poé pamales kanyeri.”

And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled. Luke 21:20–22.

Jeung lamun maraneh ningali Yerusalem geus dikurilingan ku bala tentara, harita nyahoan yén karuksakanana geus caket. Geus kitu, sing saha anu aya di Yudea, kudu ngungsi ka pagunungan; jeung sing saha anu aya di tengah-tengahna, kudu kaluar ti dinya; sarta sing saha anu aya di padesaan, ulah asup ka ditu. Sabab éta téh poé-poé pamales, supaya sagala anu geus dituliskeun téh tumanina. Lukas 21:20–22.

The “day of vengeance” is the seven last plagues, and for this reason Sister White aligns the destruction of Jerusalem with God’s executive judgment in the last days.

“poé pamales” téh nya éta tujuh bala panungtungan, jeung ku sabab ieu Sister White nyaluyukeun karuksakan Yerusalem jeung panghukuman palaksanaan Allah dina poé-poé panungtungan.

Come near, ye nations, to hear; and hearken, ye people: let the earth hear, and all that is therein; the world, and all things that come forth of it. For the indignation of the Lord is upon all nations, and his fury upon all their armies: he hath utterly destroyed them, he hath delivered them to the slaughter. Their slain also shall be cast out, and their stink shall come up out of their carcases, and the mountains shall be melted with their blood. And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree. For my sword shall be bathed in heaven: behold, it shall come down upon Idumea, and upon the people of my curse, to judgment. The sword of the Lord is filled with blood, it is made fat with fatness, and with the blood of lambs and goats, with the fat of the kidneys of rams: for the Lord hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea. And the unicorns shall come down with them, and the bullocks with the bulls; and their land shall be soaked with blood, and their dust made fat with fatness. For it is the day of the Lord’s vengeance, and the year of recompenses for the controversy of Zion. Isaiah 34:1–8.

He bangsa-bangsa, maraneh daratang ngadeukeutan pikeun ngadéngé; jeung maraneh, eh para umat, dengekeun: muga bumi ngadéngé, jeung sakur anu aya di jerona; jagat, jeung sagala anu medal ti dinya. Sabab amarah PANGERAN tumiba ka sakumna bangsa, jeung bebendu-Na ka sakabéh pasukan maranéhna: maranéhna geus tumpes pisan dibinasakeun, maranéhna geus diserenkeun ka peuncitan. Jalma-jalma maranéhna anu paéh ogé bakal dipiceun, jeung bau busukna bakal naék tina bangkéna, sarta gunung-gunung bakal lebur ku getih maranéhna. Jeung sakumna balad sawarga bakal ruksak, jeung langit bakal digulung babarengan kawas gulungan kitab; sarta sakumna baladna bakal raragrag, sakumaha daun ragrag tina tangkal anggur, jeung sakumaha buah ara nu asak ragrag tina tangkal ara. Sabab pedang Kami bakal dibasuh di sawarga: behold, éta bakal turun ka Idumea, jeung ka bangsa anu ku Kami dikutuk, pikeun panghukuman. Pedang PANGERAN pinuh ku getih, éta jadi gendut ku gajih, jeung ku getih anak domba jeung embe, ku gajih ginjal domba jalu: sabab PANGERAN boga hiji kurban di Bozrah, jeung hiji peuncitan anu gedé di tanah Idumea. Jeung unikorna bakal turun babarengan jeung maranéhna, jeung anak sapi jalu babarengan jeung sapi jalu; sarta tanah maranéhna bakal nyerep ku getih, jeung lebu maranéhna jadi gendut ku gajih. Sabab ieu teh poé pamales kanyeri ti PANGERAN, jeung taun pangbalesan pikeun pasualan Sion. Yesaya 34:1–8.

Jesus gave His first public presentation at Nazareth, announcing Himself as the Messiah. That presentation was prophetically governed by the rule of first mention. The reading He selected identified that His work included announcing the “day of the Lord’s vengeance.” Which according to Isaiah is also “the year of recompenses for the controversy of Zion.”

Yesus masihan pidangan umum-Na anu kahiji di Nasaret, ku ngumumkeun diri-Na minangka Al Masih. Pidangan éta sacara nubuat diatur ku asas panyebutan anu kahiji. Bacaan anu dipilih ku Anjeunna nandakeun yén padamelan-Na ngawengku ngumumkeun “poé pamales Gusti.” Nu, nurutkeun Yesaya, ogé mangrupa “taun pamalesan pikeun perkara Sion.”

It was at Nazareth that Christ began His public ministry and announced Himself as the Messiah. It was then that those who heard His words, but did not perceive, attempted to kill Him by casting him off a mountain. The beginning of His ministry was marked by the people of His home town attempting to kill Him, and the ending of His ministry His people did kill Him. His ministry was to identify Himself as the Messiah, which He became when He was anointed at His baptism. At His baptism a divine symbol descended to endorse the fulfillment of the prediction of the coming Messiah. On August 11, 1840 a divine symbol descended to endorse the prediction of the testing message of that history. And on September 11, 2001 a divine symbol came down to endorse the predicted message of that history, which is the message of the latter rain.

Di Nasaret Kristus ngamimitian palayanan umum-Na sarta ngébréhkeun diri-Na minangka Al Masih. Dina mangsa éta jalma-jalma anu ngadangu kecap-kecap-Na, tapi henteu ngartos, nyobaan maéhan Anjeunna ku ngalungkeun Anjeunna ti luhur gunung. Mimiti palayanan-Na ditandaan ku usaha jalma-jalma di kota asal-Na pikeun maéhan Anjeunna, sarta tungtung palayanan-Na ditandaan ku kanyataan yén umat-Na sorangan mémang maéhan Anjeunna. Palayanan-Na nyaéta pikeun ngaidéntifikasi diri-Na minangka Al Masih, anu jadi-Na nalika Anjeunna diurapi dina baptisan-Na. Dina baptisan-Na hiji lambang ilahi turun pikeun netelakeun panggenepan ramalan ngeunaan datangna Al Masih. Dina 11 Agustus 1840 hiji lambang ilahi turun pikeun netelakeun ramalan ngeunaan amanat pangujian tina sajarah éta. Jeung dina 11 Séptémber 2001 hiji lambang ilahi turun pikeun netelakeun amanat anu geus diramalkeun tina sajarah éta, nyaéta amanat hujan panungtungan.

“After laboring two days with the Samaritans, Jesus left them to continue his journey to Galilee. He made no tarry at Nazareth, where he had spent his youth and early manhood. His reception in the synagogue there, when he announced himself as the Anointed One, was so unfavorable that he decided to seek more fruitful fields, to preach to ears that would listen, and to hearts that would receive his message. He declared to his disciples that a prophet hath no honor in his own country. This saying sets forth that natural reluctance which many people have to acknowledge any wonderfully admirable development in one who has unostentatiously lived in their midst, and whom they have intimately known from childhood. At the same time, these same persons might become wildly excited over the pretensions of a stranger and an adventurer.” The Spirit of Prophecy, volume 2, 151.

“Sanggeus ngawula salila dua poé jeung urang Samaria, Yesus ninggalkeun maranéhna pikeun nuluykeun lalampahan-Na ka Galilea. Mantenna henteu lila cicing di Nasaret, tempat Anjeunna ngaliwatan mangsa nonoman jeung awal kadéwasaan-Na. Panarimaan ka Anjeunna di sinagoga dinya, nalika Anjeunna nganyatakeun diri-Na minangka Anu Diurapi, kacida henteu hadéna nepi ka Anjeunna mutuskeun pikeun milarian widang-widang anu leuwih ngahasilkeun, pikeun ngawawarkeun ka ceuli anu rék ngadéngé, jeung ka hate anu rék narima pangandika-Na. Anjeunna nyarios ka murid-murid-Na yén saurang nabi henteu miboga kahormatan di nagarana sorangan. Kecap ieu nembongkeun éta kateugteuan alamiah anu dipiboga ku loba jalma pikeun ngakuan ayana kamekaran anu endah pisan tur matak dipikareueus dina diri saurang anu hirupna basajan tanpa pamer di tengah-tengah maranéhna, jeung anu geus dipikawanoh sacara raket ku maranéhna ti leuleutik. Dina waktu anu sarua, jalma-jalma anu sarua ieu bisa jadi kacida kagétna sarta kacida sumangetna ku pangakuan-pangakuan saurang urang asing jeung saurang pangumbara.” The Spirit of Prophecy, jilid 2, 151.

In Luke chapter twenty-one, Christ identifies the one hundred and forty-four thousand, the final generation that does not die. He does so by presenting the history that began with His last visit to what had formerly been His father’s house, but then had become the Jew’s house. In the narrative of the history which Jesus began to present He reached the point where Jerusalem, and the temple the disciples wanted to know about, was to be destroyed (70 AD). He identified the destruction as the days of vengeance, which was part of His opening announcement of His ministry. The “days of vengeance” represented not only the destruction of Jerusalem in the year 70, but also the time of God’s wrath as represented in the seven last plagues.

Dina Lukas pasal dua puluh hiji, Kristus nangtukeun saratus opat puluh opat rébu, nyaéta generasi panungtungan anu henteu paéh. Anjeunna ngalakukeun éta ku nampilkeun sajarah anu dimimitian ku kunjungan-Na anu pamungkas ka tempat anu baheulana mangrupa bumi Rama-Na, tapi saterusna geus jadi bumi urang Yahudi. Dina carita sajarah anu mimiti dipidangkeun ku Yesus, Anjeunna nepi ka titik nalika Yerusalem, jeung bait anu ku murid-murid hayang dipikanyaho, bakal diruksak (70 M). Anjeunna nangtukeun karuksakan éta minangka poe-poe pamalesan, anu mangrupa bagian tina pangumuman bubuka palayanan-Na. “Poe-poe pamalesan” téh ngawakilan lain ngan ukur karuksakan Yerusalem dina taun 70, tapi ogé mangsa murka Allah sakumaha digambarkeun dina tujuh bala pamungkas.

For this is the day of the Lord God of hosts, a day of vengeance, that he may avenge him of his adversaries: and the sword shall devour, and it shall be satiate and made drunk with their blood: for the Lord God of hosts hath a sacrifice in the north country by the river Euphrates. Jeremiah 46:10.

Sabab ieu téh poé PANGERAN, Allah Nu Maha Kawasa, poé pamales kanyeri, supaya Mantenna ngabales ka musuh-musuh-Na; jeung pedang bakal ngalalap, sarta bakal kacugak jeung mabok ku getih maranéhna; sabab PANGERAN, Allah Nu Maha Kawasa, ngabogaan hiji kurban di tanah kalér, di sisi walungan Éfrat. Yeremia 46:10.

The “day of vengeance” upon Babylon, represented by the “sacrifice in the north country by the river Euphrates,” begins at the soon-coming Sunday law.

“Mangsa pambalesan” ka Babulon, anu dipatalikeun ku “kurban di tanah kalér di sisi walungan Éfrat,” dimimitian dina hukum Minggu anu baris geura sumping.

Because of the wrath of the Lord it shall not be inhabited, but it shall be wholly desolate: every one that goeth by Babylon shall be astonished, and hiss at all her plagues. Put yourselves in array against Babylon round about: all ye that bend the bow, shoot at her, spare no arrows: for she hath sinned against the Lord. Shout against her round about: she hath given her hand: her foundations are fallen, her walls are thrown down: for it is the vengeance of the Lord: take vengeance upon her; as she hath done, do unto her. Cut off the sower from Babylon, and him that handleth the sickle in the time of harvest: for fear of the oppressing sword they shall turn everyone to his people, and they shall flee everyone to his own land. Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. And I will bring Israel again to his habitation, and he shall feed on Carmel and Bashan, and his soul shall be satisfied upon mount Ephraim and Gilead. In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve. Go up against the land of Merathaim, even against it, and against the inhabitants of Pekod: waste and utterly destroy after them, saith the Lord, and do according to all that I have commanded thee. A sound of battle is in the land, and of great destruction. How is the hammer of the whole earth cut asunder and broken! how is Babylon become a desolation among the nations! I have laid a snare for thee, and thou art also taken, O Babylon, and thou wast not aware: thou art found, and also caught, because thou hast striven against the Lord. The Lord hath opened his armoury, and hath brought forth the weapons of his indignation: for this is the work of the Lord God of hosts in the land of the Chaldeans. Come against her from the utmost border, open her storehouses: cast her up as heaps, and destroy her utterly: let nothing of her be left. Slay all her bullocks; let them go down to the slaughter: woe unto them! for their day is come, the time of their visitation. The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against the Lord, against the Holy One of Israel. Jeremiah 50:13–29.

Ku sabab murka PANGERAN, éta moal dicicingan, tapi bakal jadi tumpur sakabéhna; unggal jalma anu ngaliwat ka Babul bakal ngajenghok, sarta nyiuh-nyiuh ku sabab sagala bala-na. Aturkeun diri maranéh ngalawan Babul sabudeureunana; sakabéh maranéh anu narik busur, tembak manéhna, ulah ngirit panah-panah; sabab manéhna geus dosa ka PANGERAN. Ngagorowoklah ngalawan manéhna ti sabudeureunana; manéhna geus nyerahkeun leungeunna; pondasi-pondasina rubuh, témbok-témbokna diruntuhkeun; sabab ieu téh pamalesan PANGERAN; balas ka manéhna, sakumaha anu geus dipigawé ku manéhna, lakukeun ka manéhna. Tumpes anu nyebarkeun binih ti Babul, jeung anu nyekel arit dina waktu panén; ku sabab sieun kana pedang anu neken, maranéhna masing-masing bakal mulang ka bangsana, sarta masing-masing bakal ngungsi ka nagarana sorangan. Israil téh domba anu paburencay; singa-singa geus ngusir manéhna: mimiti raja Asyur geus ngahakan manéhna; jeung pamungkas Nebukadnesar ieu, raja Babul, geus ngarempag tulang-tulangna. Ku kituna kieu dawuhan PANGERAN semesta alam, Allah Israil: Tingali, Kami bakal ngahukum raja Babul jeung nagarana, sakumaha Kami geus ngahukum raja Asyur. Jeung Kami bakal mawa deui Israil ka tempat padumukanna, sarta manéhna bakal ngangon di Karmel jeung Basan, jeung nyawana bakal wareg di gunung Epraim jeung Giléad. Dina mangsa éta, jeung dina waktu éta, dawuhan PANGERAN, kajahatan Israil bakal ditéangan, tapi moal aya; jeung dosa-dosa Yuda, ogé moal kapanggih; sabab Kami bakal ngahampura jalma-jalma anu ku Kami dipiara. Naék ka tanah Merataim, enya ka éta, jeung ngalawan pangeusi Pekod; musnahkeun jeung tumpeskeun pisan sanggeus maranéhna, dawuhan PANGERAN, sarta lakukeun nurutkeun sakabéh anu ku Kami diparéntahkeun ka maneh. Aya sora perang di éta tanah, jeung karuksakan anu gedé. Kumaha palu sakuliah bumi dipotong-potong jeung diruksak! Kumaha Babul geus jadi tumpur di antara bangsa-bangsa! Kami geus masangkeun jiret pikeun anjeun, jeung anjeun ogé katangkep, eh Babul, sarta anjeun teu nyaho; anjeun kapanggih, jeung ogé kajiret, sabab anjeun geus ngalawan ka PANGERAN. PANGERAN geus muka gudang pakarang-Na, sarta ngaluarkeun pakarang-pakarang bendu-Na; sabab ieu téh padamelan Gusti ALLAH semesta alam di tanah urang Kasdim. Datanglah ngalawan manéhna ti tapal wates pangjauhna, buka gudang-gudangna; tumpukkeun manéhna siga tumpukan-tumpukan, sarta tumpeskeun manéhna pisan; ulah aya nanaon ti dirina anu kari. Paéhan sakabéh banténg-banténgna; sina turun ka pangpeuncitan: cilaka maranéhna! sabab poéna geus datang, waktu maranéhna dipariksa. Sora jalma-jalma anu ngungsi jeung lolos ti tanah Babul, pikeun ngawartakeun di Sion pamalesan PANGERAN Allah urang, pamalesan pikeun Bait-Na. Himpunkeun para pamanah ngalawan Babul: sakabéh maranéh anu narik busur, pasang pakémahan ngalawan éta sabudeureunana; ulah aya saurang ogé ti dinya anu lolos: balas ka manéhna nurutkeun pagawéanana; nurutkeun sakabéh anu geus dipigawé ku manéhna, lakukeun ka manéhna: sabab manéhna geus sombong ngalawan PANGERAN, ngalawan Anu Mahasuci ti Israil. Yermia 50:13–29.

The destruction of Jerusalem in the year 70 AD represents the executive judgment of the whore of Babylon, that begins at the soon-coming Sunday law in the United States. Jesus knew that He was identifying the year 70 AD as the soon-coming Sunday law, for He is the author of His Word, and He is the Word. It is important to recognize the setting of the prophecy that Jesus sets forth in Luke chapter twenty-one, in order to understand what the sign is that identifies that the last generation has arrived.

Runtagna Yerusalem dina taun 70 M ngawakilan pangadilan eksekutif ka palacur Babul, anu dimimitian dina hukum Minggu anu baris geura datang di Amérika Serikat. Isa terang yén Mantenna keur ngaidentipikasi taun 70 M minangka hukum Minggu anu baris geura datang, sabab Mantenna teh Pangarang Firman-Na, jeung Mantenna teh Firman éta. Penting pikeun ngakuan latar kaayaan nubuat anu ditepikeun ku Isa dina Lukas pasal dua puluh hiji, sangkan ngartos naon tanda anu ngaidentipikasi yén generasi panungtungan geus datang.

We will continue this study in the next article.

Urang baris neraskeun ieu ulikan dina artikel salajengna.

“The coming of Christ will take place in the darkest period of this earth’s history. The days of Noah and of Lot picture the condition of the world just before the coming of the Son of man. The Scriptures, pointing forward to this time, declare that Satan will work with all power and ‘with all deceivableness of unrighteousness.’ 2 Thessalonians 2:9, 10. His working is plainly revealed by the rapidly increasing darkness, the multitudinous errors, heresies, and delusions of these last days. Not only is Satan leading the world captive, but his deceptions are leavening the professed churches of our Lord Jesus Christ. The great apostasy will develop into darkness deep as midnight. To God’s people it will be a night of trial, a night of weeping, a night of persecution for the truth’s sake. But out of that night of darkness God’s light will shine.

“Kadatangan Kristus baris lumangsung dina mangsa anu pangpoékna dina sajarah ieu bumi. Poé-poé Nuh jeung Lot ngagambarkeun kaayaan dunya saacan datangna Putra manusa. Kitab Suci, bari nunjuk ka mangsa ieu, nyatakeun yén Sétan baris digawé kalawan sagala kakawasaan jeung ‘ku sagala rupa panipuan kajahatan.’ 2 Tesalonika 2:9, 10. Gawéna éta kaciri écés dina poék anu beuki nambahan gancang, dina rupa-rupa kasalahan, bid’ah, jeung kasasab anu ngalimpudan poé-poé panungtung ieu. Henteu ngan Sétan keur ngeret dunya kana panangkaran, tapi panipuanna ogé keur ngararagikeun gareja-gareja anu ngaku milik Gusti urang Yesus Kristus. Kamurtadan anu gedé baris mekar jadi poék anu jero saperti peuting satengah peuting. Pikeun umat Allah, éta baris jadi peuting pangnyobaan, peuting ceurik, peuting panganiayaan ku sabab bebeneran. Tapi ti jero éta peuting anu poék, cahaya Allah baris mancarkeun.”

“He causes ‘the light to shine out of darkness.’ 2 Corinthians 4:6. When ‘the earth was without form, and void; and darkness was upon the face of the deep,’ ‘the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light.’ Genesis 1:2, 3. So in the night of spiritual darkness, God’s word goes forth, ‘Let there be light.’ To His people He says, ‘Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.’ Isaiah 60:1.

Mantenna nyababkeun “cahaya moncorong tina nu poék.” 2 Korinta 4:6. Nalika “bumi can puguh wangunna, sarta kosong; jeung poék nutupan beungeut jurang anu jero,” “Roh Allah ngalanglang di luhur beungeut cai. Tuluy Allah ngandika, Mangka jadilah caang: sarta jadi caang.” Kajadian 1:2, 3. Kitu deui dina peuting poék rohani, firman Allah medal, “Mangka jadilah caang.” Ka umat-Na Mantenna ngandika, “Hudang, caanglah; sabab caang maneh geus datang, sarta kamulyaan PANGERAN geus sumirat ka maneh.” Yesaya 60:1.

“‘Behold,’ says the Scripture, ‘the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and His glory shall be seen upon thee.’ Verse 2. Christ, the outshining of the Father’s glory, came to the world as its light. He came to represent God to men, and of Him it is written that He was anointed ‘with the Holy Ghost and with power,’ and ‘went about doing good.’ Acts 10:38. In the synagogue at Nazareth He said, ‘The Spirit of the Lord is upon Me, because He hath anointed Me to preach the gospel to the poor; He hath sent Me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.’ Luke 4:18, 19. This was the work He commissioned His disciples to do. ‘Ye are the light of the world,’ He said. ‘Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.’ Matthew 5:14, 16.” Prophets and Kings, 217, 218.

“‘Tingal,’ saur Kitab Suci, ‘gelap bakal nutupan bumi, jeung poék nu kacida bakal nutupan bangsa-bangsa; tapi PANGERAN bakal mancar ka luhur anjeun, sarta kamulyaan-Na bakal katempo dina anjeun.’ Ayat 2. Kristus, cahaya nu ngagurilap tina kamulyaan Rama, sumping ka dunya minangka caangna. Anjeunna sumping pikeun ngawakilan Allah ka manusa, sarta ngeunaan Anjeunna geus ditulis yén Anjeunna diurapi ‘ku Roh Suci jeung ku kakawasaan,’ sarta ‘ngider bari ngalakonan kahadéan.’ Rasul-rasul 10:38. Di sinagoga di Nasaret Anjeunna ngandika, ‘Roh PANGERAN aya dina Kami, sabab Anjeunna geus ngurapi Kami pikeun ngawartakeun Injil ka nu miskin; Anjeunna geus ngutus Kami pikeun nyageurkeun nu pegat haténa, pikeun ngawartakeun kabébasan ka nu katawan, jeung mulangkeun paningal ka nu buta, pikeun ngabébaskeun nu diremuk, pikeun ngawartakeun taun kersaning PANGERAN.’ Lukas 4:18, 19. Ieu téh pagawean anu dipasrahkeun-Na ka murid-murid-Na pikeun dilakonan. ‘Maranéh téh caang dunya,’ saur-Na. ‘Sing nyaangan cahaya maranéh di hareupeun jalma-jalma, supaya maranéhna ningali karya-karya hadé maranéh, sarta ngamulyakeun Rama maranéh anu aya di sawarga.’ Mateus 5:14, 16.” Prophets and Kings, 217, 218.