We were considering Jeremiah chapter fifty in the previous article, and in the passage the judgment upon Babylon, that begins at the soon coming Sunday law in the United States and ends with the wrath of God. The executive judgment is the day of the Lord’s vengeance that was represented by the destruction of Jerusalem in the year 70 AD. The destruction of Jerusalem accomplished by Rome in 70 AD, had been typified by the destruction of Jerusalem carried out by Nebuchadnezzar. Together they provided two witnesses of the Executive Judgment of the whore of Tyre, who is also the whore of Revelation chapter seventeen.
Dina artikel saméméhna urang keur nimbang-nimbang Yermia pasal lima puluh, sarta dina éta petikan aya pangadilan ka Babul, anu dimimitian ku hukum Minggu anu geura datang di Amérika Sarikat sarta ditungtungan ku murka Allah. Pangadilan eksekutif téh nyaéta poé pamales Gusti anu geus dilambangkeun ku karuksakan Yerusalem dina taun 70 Masehi. Karuksakan Yerusalem anu dilaksanakeun ku Roma dina taun 70 Masehi, geus dipratélakeun ku karuksakan Yerusalem anu dipigawé ku Nebukadnesar. Duanana babarengan nyadiakeun dua saksi ngeunaan Pangadilan Eksekutif ka palacur Tirus, anu ogé nyaéta palacur dina Wahyu pasal tujuh belas.
Jeremiah informs us that when the Lord’s vengeance is accomplished upon modern Babylon, beginning with the soon-coming Sunday law, that “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.” In those days, the sealing of the one hundred and forty-four thousand will have already been accomplished.
Yermia maparin ka urang yén nalika pangbales Gusti ka Babul modern geus dilaksanakeun, dimimitian ku hukum Minggu anu geura datang, yén “Dina eta poe-poe, jeung dina eta mangsa, saur PANGERAN, kajahatan Israil bakal dipilarian, tapi moal aya; jeung dosa-dosa Yuda, tapi moal kapanggih: sabab Kami baris ngahampura maranehna anu ku Kami dipiara.” Dina eta poe-poe, panyegelan saratus opat puluh opat rebu geus bakal rengse dilaksanakeun.
“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, 216.
“Naon anu keur maranéh lakukeun, dulur-dulur, dina karya agung persiapan? Jalma-jalma anu ngahijikeun diri jeung dunya keur narima wangun dunya jeung keur nyiapkeun diri pikeun tanda sato galak. Ari jalma-jalma anu teu percaya ka diri sorangan, anu ngararendahkeun diri di payuneun Allah sarta ngamurnikeun jiwana ku taat kana bebeneran, maranéhna ieu keur narima wangun sawarga jeung keur nyiapkeun diri pikeun segel Allah dina tarangna. Nalika dekrit éta dikaluarkeun sarta cap éta dipaterkeun, tabiat maranéhna bakal tetep murni jeung taya cacad pikeun salalanggengna.” Testimonies, jilid 5, 216.
The executive judgment begins with the second voice of Revelation chapter eighteen, who calls men and women to flee from Babylon, and Jeremiah says, “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.” Her judgment is accomplished by the “archers.” The first reference to an archer in the Scriptures is concerning Ishmael.
Pangadilan palaksana dimimitian ku sora kadua dina Wahyu pasal dalapan welas, anu ngagero lalaki jeung awéwé supaya ngungsi ti Babulon, sarta Yeremia nyebut, “poéna geus datang, waktuna maranéhna dipariksa. Sora jalma-jalma anu ngungsi jeung luput ti tanah Babulon, pikeun ngawartakeun di Sion pamales Gusti Allah urang, pamales Bait-Na. Gempurkeun para pamanah ngalawan Babulon: sakur anu narik busur, pasang kémah ngurilingan éta; ulah aya sahiji ogé anu luput: bales ka dirina nurutkeun pagawéanana; nurutkeun sagala anu geus dipigawé ku dirina, lakonan ka dirina.” Pangadilan ka dirina dirampungkeun ku “para pamanah.” Rujukan anu kahiji ngeunaan saurang pamanah dina Kitab Suci nyaéta ngeunaan Ismail.
And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is. Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink. And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:17–20.
Jeung Allah ngadangu sora budak éta; tuluy malaikat Allah ngagero ka Hagar ti sawarga, sarta ngandika ka dirina, “Naon nu nyusahkeun maneh, Hagar? Ulah sieun; sabab Allah parantos ngadangu sora budak éta di tempat anjeunna aya. Hudanglah, angkat budak éta, sarta cekel ku panangan maneh; sabab ku Kami anjeunna rek dijadikeun hiji bangsa anu agung.” Geus kitu Allah muka panonna, sarta manehna ningali hiji sumur cai; tuluy manehna indit, ngeusian kirbat ku cai, sarta mere budak éta nginum. Jeung Allah nyarengan budak éta; sarta anjeunna tumuwuh, cicing di tanah gurun, sarta jadi saurang pamanah. Kajadian 21:17–20.
The “hour of the great earthquake” in Revelation eleven identifies the beginning of the executive judgment upon the whore of Rome, that begins at the soon-coming Sunday law in the United States. In the “hour” “the third woe cometh quickly. And the seventh angel sounded.” The third woe, is the seventh trumpet. It is the archers of Islam that are employed to bring His judgment upon those who enforce the mark of papal authority (Sunday worship), and persecute those who uphold the mark of God’s authority (Sabbath worship).
“Jam” tina lini gedé” dina Wahyu sabelas nandakeun mimiti pangadilan eksekutif ka palacuran Roma, anu dimimitian dina hukum Minggu anu geura datang di Amérika Sarikat. Dina éta “jam” “cilaka anu katilu datangna gancang. Tuluy malaikat anu katujuh niup tarompét.” Cilaka anu katilu téh nyaéta tarompét anu katujuh. Para pamanah Islam dipaké pikeun ngadatangkeun pangadilan-Na ka jalma-jalma anu ngalaksanakeun tanda kakawasaan kapausan (ibadah Minggu), sarta nganiaya jalma-jalma anu ngajaga tanda kakawasaan Allah (ibadah Sabat).
In Luke chapter twenty-one Jesus in answering the disciple’s questions about the destruction of Jerusalem and the temple, provides an historical narrative that also represents the history of the last days. He references the “days of vengeance,” which was an essential prophetic attribute of His ministry as the Messiah, which He identified in His opening announcement of His ministry by reading from the prophet Isaiah to the church in Nazareth. The announcement at Nazareth, and the passage from Isaiah represented not only His ministry, but the message of His disciples, and more specifically the work and ministry of the movement of the one hundred and forty-four thousand.
Dina Lukas bab dua puluh hiji, nalika ngawaler patalékan para murid ngeunaan karuksakan Yerusalem jeung Bait Allah, Isa maparin hiji carita sajarah anu ogé ngagambarkeun sajarah poé-poé panungtungan. Anjeunna nyebutkeun “poé-poé pamalesan,” anu mangrupa hiji sipat nubuat anu penting pisan tina palayanan-Na minangka Al Masih, anu ku Anjeunna dipikawanohkeun dina pangumuman mimiti ngeunaan palayanan-Na ku maca tina nabi Yesaya ka jamaah di Nasaret. Pangumuman di Nasaret éta, jeung éta petikan tina Yesaya, ngawakilan lain ngan ukur palayanan-Na, tapi ogé amanat para murid-Na, sarta leuwih husus deui karya jeung palayanan gerakan saratus opat puluh opat rebu.
The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations. Isaiah 61:1–11.
Roh Gusti ALLAH aya ka Kami; lantaran PANGERAN geus ngalarap Kami ku urapan pikeun ngawawarkeun beja hade ka nu lemah lembut; Anjeunna geus ngutus Kami pikeun ngabebatkeun nu patah hate, pikeun ngumumkeun kamerdikaan ka para tawanan, jeung muka panjara ka maranéhanana anu kabelenggu; Pikeun ngumumkeun taun katampian PANGERAN, jeung poé pamalesan Allah urang; pikeun ngalilipur sakumna nu keur susah; Pikeun netepkeun pikeun maranéhanana anu susah di Sion, pikeun maparin ka maranéhanana kaéndahan pikeun ngaganti lebu, minyak kabungah pikeun ngaganti kasusah, papakéan pujian pikeun ngaganti roh kateken; supaya maranéhanana disebut tatangkalan kabeneran, pepelakan PANGERAN, supaya Anjeunna dimulyakeun. Jeung maranéhanana bakal ngawangun deui ruruntuhan baheula, maranéhanana bakal ngadegkeun deui karuksakan-karuksakan anu ti heula, jeung maranéhanana bakal ngomean kota-kota anu ruruntuhan, karuksakan ti mangsa loba turunan. Jeung urang asing bakal nangtung sarta ngangon ingon-ingon maraneh, jeung anak-anak nu lain bangsa bakal jadi tukang bajak maraneh jeung nu ngurus kebon anggur maraneh. Tapi maraneh bakal dingaranan Imam-imam PANGERAN: jalma-jalma bakal nyebut maraneh Palayan-palayanna Allah urang: maraneh bakal ngadahar kabeungharan bangsa-bangsa séjén, jeung dina kamulyaan maranéhanana maraneh bakal ngagungkeun diri. Pikeun éra maraneh maraneh bakal meunang ganda; jeung pikeun kahina maranéhanana bakal suka bungah dina bagianna: ku sabab éta di tanahna maranéhanana bakal miboga nu ganda: kabungah langgeng bakal jadi kagungan maranéhanana. Sabab Kami, PANGERAN, nyaah ka kaadilan, Kami ngéwa ka rampasan pikeun kurban beuleuman; jeung Kami bakal nungtun pagawean maranéhanana dina kayaktian, jeung Kami bakal nyieun perjangjian langgeng jeung maranéhanana. Jeung turunan maranéhanana bakal kasohor di antara bangsa-bangsa séjén, jeung anak-incuna di antara sakumna umat: sakur nu ningali ka maranéhanana bakal ngaku, yén maranéhanana téh turunan anu geus diberkahan ku PANGERAN. Kami kacida suka bungahna dina PANGERAN, jiwa Kami bakal girang dina Allah Kami; sabab Anjeunna geus ngapaparin Kami ku papakéan kasalametan, Anjeunna geus nyalindungan Kami ku jubah kabeneran, sakumaha pangantén lalaki ngahias dirina ku panghiasan, jeung sakumaha pangantén awéwé ngahias dirina ku permata-permatana. Sabab sakumaha bumi ngaluarkeun pucukna, jeung sakumaha kebon ngajadikeun naon anu dipelak di jerona jadi tumuwuh; kitu PANGERAN ALLAH bakal ngajadikeun kabeneran jeung pujian tumuwuh di payuneun sakumna bangsa. Yesaya 61:1–11.
The one hundred and forty-four thousand who are sealed in Ezekiel chapter nine, are those who are mourning over the sins in the church and in the world. “The acceptable year of the Lord, and the day of vengeance of our God,” is when those who mourn in Zion are comforted, and become “trees of righteousness” in order to “glorify the Lord.” They glorify the Lord, for “in those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none.” Those who mourn are those who have been sealed and they are those who “shall build the old wastes,” who “shall raise up the former desolations, and” who “shall repair the waste cities, the desolations of many generations.” They shall “be named the Priests of the Lord,” and men shall call them “the Ministers of our God.”
Sarébu opat puluh opat rébu anu meunang segel dina pasal salapan kitab Ezekiel, nya éta jalma-jalma anu keur milu prihatin ku dosa-dosa di jero gareja jeung di dunya. “Taun kamanarimaan ti PANGERAN, jeung poe pangbalasna ti Allah urang,” nya éta mangsa nalika jalma-jalma anu ngungun di Sion meunang panglipur, sarta jadi “tangkal-tangkal kabeneran” supaya “ngamulyakeun PANGERAN.” Maranéhna ngamulyakeun PANGERAN, sabab “dina poe-poe éta, jeung dina mangsa éta, saur PANGERAN, kajahatan Israil bakal ditéangan, tapi moal kapanggih.” Jalma-jalma anu ngungun téh nya éta jalma-jalma anu geus meunang segel, jeung maranéhna téh jalma-jalma anu “bakal ngadegkeun deui ruruntuhan baheula,” anu “bakal ngahirupkeun deui karuksakan-karuksakan nu ti heula, sarta” anu “bakal ngalereskeun kota-kota nu ruksak, karuksakan-karuksakan tina loba turunan.” Maranéhna bakal “disebut Imam-imam PANGERAN,” sarta ku jalma-jalma bakal disebut “Palayan-palayanna Allah urang.”
The righteousness of the one hundred and forty-four thousand is to “spring forth before all nations,” when they are lifted up as an ensign in the hour of the great earthquake. Their righteousness is caused progressively, for it is “as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth.” The sealing of the one hundred and forty-four thousand began at the arrival of the latter rain on September 1, 2001. It is then that the buds of earth were brought forth. Isaiah identifies when the buds spring forth.
Kabeneran saratus opat puluh opat rébu téh kudu “muncul ka hareupeun sagala bangsa,” nalika maranéhna diangkat jadi hiji panji dina waktu lini gedé. Kabeneran maranéhna dijadikeun munculna sacara bertahap, sabab “sakumaha bumi ngaluarkeun pucukna, jeung sakumaha kebon nyababkeun naon-naon anu dipelak di jerona tumuwuh; kitu PANGERAN Allah bakal nyababkeun kabeneran jeung puji-pujian tumuwuh.” Panyegelan saratus opat puluh opat rébu dimimitian nalika datangna hujan panungtungan dina 1 Séptémber 2001. Dina mangsa éta pucuk-pucuk bumi dibawa kaluar. Yesaya nétélakeun iraha pucuk-pucuk éta mimiti tumuwuh.
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.
Ku ukuran, nalika éta mimiti tumuwuh, ku Mantenna éta bakal dihukum; Mantenna nahan angin-Na anu kasar dina poe angin ti wetan. Ku sabab kitu, kajahatan Yakub bakal dipupus; jeung ieu sakabéh buahna, nya éta ngaleungitkeun dosana; nalika anjeunna ngajadikeun sakabéh batu altar jadi saperti batu kapur anu diremuk nepi ka paburencay, leuweung-leuweung suci jeung arca-arca moal tetep nangtung. Yesaya 27:8, 9.
In “the day of the east wind” which is His “rough wind” that “He stayeth,” the “shooting forth” of the buds will begin when the rain is “measured.” “Stayeth” means restrained. When the four winds are restrained by the four angels of Revelation chapter seven, the sealing of the one hundred and forty-four thousand begins. At that time the latter rain begins to “sprinkle” in moderation, for the word “measure” in the verse means moderation. At the beginning of the period of the sealing of the one hundred and forty-four thousand the latter rain is measured, and at the end of the period it is without measure.
Dina “poé angin ti wetan” anu jadi “angin tarik-Na” anu “ditahan ku Anjeunna,” “munculna” kuncup-kuncup bakal mimiti nalika hujan éta “diukur.” “Ditahan” hartina dikekang. Nalika opat angin dikekang ku opat malaikat dina Wahyu pasal tujuh, panyegelan saratus opat puluh opat rébu mimiti lumangsung. Dina mangsa éta hujan panungtungan mimiti “nyiram” kalayan sedeng, sabab kecap “ukuran” dina éta ayat hartina kadang-kadangna atawa kasaimbangan. Dina awal mangsa panyegelan saratus opat puluh opat rébu, hujan panungtungan téh diukur, sarta dina ahir mangsana éta henteu aya deui ukuran.
“The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.
“Curahan Roh Allah anu agung, anu nyaangan sakuliah bumi ku kamulyaan-Na, moal sumping saméméh urang miboga hiji umat anu dipaparin pencerahan, anu ku pangalaman nyaho naon hartina jadi sasama pagawe jeung Allah. Lamun urang geus boga pangbakti anu lengkep, sajiwa-raga, kana palayanan Kristus, Allah bakal ngakuan kanyataan éta ku curahan Roh-Na anu tanpa ukuran; tapi ieu moal kajadian salila bagian panggedéna tina gareja lain sasama pagawe jeung Allah. Allah moal bisa ngocorkeun Roh-Na nalika kajembaran jeung pamarekan kana kasugemaan diri katingali kacida écésna; nalika hiji sumanget ngadominasi anu, lamun diébréhkeun ku kecap, bakal nyatakeun jawaban Kain éta,—‘Naha sim kuring nu kudu ngajaga dulur sim kuring?’ Lamun bebeneran pikeun mangsa ieu, lamun tanda-tanda anu beuki rapet di sagala pihak, anu mere kasaksian yén tungtung sagala perkara geus deukeut, henteu cekap pikeun ngahudangkeun tanaga anu keur saré tina jalma-jalma anu ngaku nyaho bebeneran, mangka poék anu satara jeung caang anu geus nyaangan bakal nimpah jiwa-jiwa ieu. Teu aya sanajan ukur sasamar alesan keur kateupadulian maranéhna anu bakal bisa dipidangkeun ka Allah dina poé agung panghitungan ahir. Moal aya alesan anu bisa diajukeun ngeunaan naha maranéhna henteu hirup, leumpang, jeung digawé dina caang bebeneran suci tina firman Allah, sahingga ku kalakuan maranéhna, ku rasa simpati maranéhna, jeung ku sumanget maranéhna, maranéhna nembongkeun ka hiji dunya anu dipopoékan ku dosa yén kakawasaan jeung kanyataan Injil teu bisa dibantah.” Review and Herald, July 21, 1896.
The testing period of the latter rain and sealing of the one hundred and forty-four thousand begins with the measuring of the outpouring of the Holy Spirit for the wheat and tares have reached the time of the harvest. The rain brings both classes to maturity, then at the end of the testing period the wheat and tares are separated, and the wheat will then “know by experience what it means to be laborers together with God” They will then “have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure.”
Mangsa pangudagan tina hujan ahir jeung panyegelan saratus opat puluh opat rébu dimimitian ku pangukuran curahan Roh Suci, sabab gandum jeung jukut liar geus nepi ka waktuna panén. Hujan éta ngadatangkeun kadua golongan kana kadewasaan, tuluy dina ahir mangsa pangudagan gandum jeung jukut liar dipisahkeun, sarta gandum engkéna bakal “nyaho ku pangalaman naon hartina jadi pagawé babarengan jeung Allah.” Maranéhna tuluy bakal “ngagaduhan pangabdian anu sampurna, gembleng, jeung sapinuh hate kana palayanan Kristus; Allah bakal ngaku kanyataan éta ku curahan Roh-Na anu teu aya ukuranna.”
The “day of the rough east wind” arrived on September 11, 2001, and Habakkuk’s debate over the counterfeit peace and safety message of the latter rain message, as opposed to the message identifying the day of God’s vengeance, began. At that point the plants, both wheat and tares began to bud and bring forth the fruit they would manifest at the judgment of the soon-coming Sunday law.
“Poé angin ti wétan anu nyaring” sumping dina 11 Séptémber 2001, sarta pasualan Habakuk ngeunaan pesen palsu “katengtreman jeung kaamanan” tina pesen hujan ahir, sabalikna tina pesen anu nandaan poé pamales kersaning Allah, mimiti lumangsung. Dina éta mangsa, pepelakan, boh gandum boh jukut goréng, mimiti mekar kuncup jeung ngahasilkeun buah anu bakal dipintonkeun ku maranéhna dina pangadilan hukum Minggu anu geura datang.
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
“Deui deui, ieu misil-misil ngajarkeun yén moal aya deui mangsa pamariksaan sanggeus pangadilan. Lamun padamelan Injil geus réngsé, geuwat nuturkeun pamisahan antara anu hade jeung anu jahat, sarta takdir unggal golongan ditangtukeun salalanggengna.” Christ’s Object Lessons, 123.
One class bows to the sun in Ezekiel chapter eight, and the other receives the seal of God in Ezekiel chapter nine. In Luke chapter twenty-one, Christ is identifying the one hundred and forty-four thousand, and He sets forth a sign that marks the final generation of earth’s history. He identified the sign that Christians must recognize in order to flee the destruction of Jerusalem.
Hiji golongan sujud ka panonpoé dina Yéheskiel pasal dalapan, sedengkeun golongan anu séjén narima meterai Allah dina Yéheskiel pasal salapan. Dina Lukas pasal dua puluh hiji, Kristus keur ngaidentifikasi saratus opat puluh opat rébu, sarta Anjeunna nandeskeun hiji tanda anu nandaan generasi panungtungan dina sajarah bumi. Anjeunna ngaidentifikasi tanda anu kudu dipikawanoh ku urang Kristen sangkan maranéhna bisa ngungsi tina karuksakan Yerusalem.
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 pasukan-pasukan perang, mangka kanyahoan yén karuksakanana geus deukeut. Mangka sing saha anu aya di Yudea, kudu ngungsi ka pagunungan; jeung sing saha anu aya di tengahna, kudu geuwat kaluar; jeung ulah jalma-jalma anu aya di wewengkon-wewengkon asup ka dinya. Sabab ieu teh poe-poe pamales, supaya sagala hal anu geus dituliskeun teh kacumponan. Lukas 21:20–22.
Jesus identified, “line upon line,” more prophetic characteristics of the sign, for His words are recorded not only by Luke, but also by Matthew and Mark.
Yesus netelakeun deui, “garis demi garis,” leuwih loba ciri-ciri nubuat tina éta tanda, sabab pangandika-Na kacatet lain ukur ku Lukas, tapi ogé ku Mateus jeung Markus.
And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come. When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains. Matthew 24:14–16.
Jeung Injil Karajaan ieu bakal diwawarkeun ka sakuliah dunya pikeun jadi kasaksian ka sakumna bangsa; tuluy datanglah ahirna. Ku sabab eta, lamun maraneh ningali kajijikeun kakarusakan, sakumaha anu geus diucapkeun ku Daniél nabi, nangtung di tempat suci, (sing saha anu maca, mugi ngartos:) Mangka sing saha anu aya di Yudéa, kudu ngungsi ka pagunungan. Mateus 24:14–16.
And the gospel must first be published among all nations. But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost. Now the brother shall betray the brother to death, and the father the son; and children shall rise up against their parents, and shall cause them to be put to death. And ye shall be hated of all men for my name’s sake: but he that shall endure unto the end, the same shall be saved. But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains. Mark 13:10–14.
Jeung Injil kudu dipedar heula ka sakumna bangsa. Tapi lamun maranéhna nyekel maranéh, sarta nyerahkeun maranéh, ulah ti heula hariwangkeun naon anu kudu diucapkeun ku maranéh, jeung ulah dirarancang ti heula; tapi naon waé anu dipaparinkeun ka maranéh dina jam éta, éta anu kudu diucapkeun ku maranéh: sabab lain maranéh anu nyarita, tapi Roh Suci. Ayeuna dulur lalaki bakal ngahianat dulurna nepi ka paéh, jeung bapa ka anakna; jeung barudak bakal ngalawan ka kolotna, sarta bakal nyababkeun maranéhna dipaéhan. Jeung maranéh bakal dipikangéwa ku sakumna jalma lantaran ngaran Kami; tapi sing saha anu tigin nepi ka ahir, éta anu bakal disalametkeun. Tapi lamun maranéh ningali kajahatan panghancuran, sakumaha anu geus diucapkeun ku Daniél nabi, nangtung di tempat anu teu pantes, (sing saha anu maca, ngartikeun,) harita sing anu aya di Yudéa ngungsi ka pagunungan. Markus 13:10–14.
Before the seven last plagues, which is the final and perfect fulfillment of the “days of vengeance,” is accomplished upon two classes the gospel of the kingdom must be preached and published among all nations. The gospel message is given to the nations at the soon-coming Sunday law in the United States, when the one hundred and forty-four thousand are lifted up as an ensign. The “days of vengeance” represents the period of the Executive Judgment of the whore of Babylon, which begins with the Sunday law in the United States and ends when Michael stands up and human probation closes, and the wrath of God is poured out in the seven last plagues.
Saméméh tujuh bala panungtung, anu mangrupa kacumponan ahir jeung sampurna tina “poé-poé pamalesan,” dilarapkeun ka dua golongan, Injil Karajaan kudu diwawarkeun jeung dipedalkeun ka sakumna bangsa. Pesen Injil dipasihkeun ka bangsa-bangsa dina mangsa hukum Minggu anu enggal sumping di Amérika Serikat, nalika saratus opat puluh opat rébu diangkat jadi panji. “Poé-poé pamalesan” ngawakilan mangsa Pangadilan Eksekutif ka palacuran Babul, anu dimimitian ku hukum Minggu di Amérika Serikat sarta ditungtungan nalika Mikael jumeneng, mangsa kasempetan manusa ditutup, sarta murka Allah dicurahkeun dina tujuh bala panungtung.
The period of time is the “hour” which Mark identifies, and the “hour” of the “great earthquake,” and the “hour” the ten kings agree to give their seventh kingdom unto the papacy. When the last soul has accepted the gospel that is published to all nations, probation closes, and God’s wrath is poured out without mercy. That period begins with the gospel being proclaimed to all nations as the ensign is lifted up, and ends when the last person responds to the gospel message proclaimed and preached and published by the ensign. That period of time is the “days of vengeance.”
Mangsa waktu téh nya éta “jam” anu ditepikeun ku Markus, jeung “jam” tina “lini gedé,” sarta “jam” nalika sapuluh raja sapuk pikeun masrahkeun karajaan katujuh maranéhna ka kapausan. Nalika jiwa panungtungan geus narima injil anu diterbitkeun ka sakumna bangsa, mangsa kasempetan réngsé, sarta amarah Allah dituangkeun tanpa welas asih. Mangsa éta dimimitian ku diproklamasikeunana injil ka sakumna bangsa nalika panji diangkat, sarta ditungtungan nalika jalma panungtungan ngabales kana amanat injil anu diproklamasikeun, diwartakeun, jeung diterbitkeun ku panji éta. Mangsa waktu éta téh nya éta “poé-poé pamales kanyeri.”
In Luke, chapter twenty-one, Jesus is pinpointing that history, for He is identifying the final generation, that will not die before His second coming. He identifies a sign, which is represented as the abomination of desolation spoken of by Daniel the prophet. The sign is when the abomination of desolation stands in the “holy place,” and when it is “standing where it ought not,” which is also when Jerusalem is “compassed with armies.”
Dina Injil Lukas, pasal dua puluh hiji, Yesus keur nuduhkeun éta sajarah kalawan écés, sabab Anjeunna keur ngaidentipikasi generasi panungtung, anu moal paéh saméméh datang-Na anu kadua. Anjeunna ngaidentipikasi hiji tanda, anu dipidangkeun minangka kakejian anu ngadatangkeun karuksakan, sakumaha anu geus diucapkeun ku nabi Daniel. Tanda éta nyaéta nalika kakejian anu ngadatangkeun karuksakan nangtung di “tempat suci,” jeung nalika éta “nangtung di tempat anu henteu pantes,” anu ogé sarua jeung nalika Yerusalem “dikurilingan ku tentara-tentara.”
When Jerusalem was compassed by armies in the year 66 by Cestius, the Christians in Jerusalem fled the city, and Sister White identifies that not one Christian died during the destruction that ultimately ended in the year 70. Cestius initiated a siege, and then withdrew for apparently unknown reasons, and the Christians in the city fled in agreement with the warning associated with the sign. In the year 70 Titus completed the destruction by once again instituting a siege. The siege of Cestius was the beginning of what is called the First Jewish-Roman War, and the siege and destruction accomplished by Titus was the end of the First Jewish-Roman War.
Nalika Yerusalem dikurilingan ku pasukan-pasukan dina taun 66 ku Cestius, urang Kristen di Yerusalem ngungsi ti eta kota, sarta Sister White netelakeun yen teu aya hiji oge urang Kristen anu maot salila karuksakan anu ahirna réngsé dina taun 70. Cestius ngamimitian hiji kepungan, tuluy mundur ku alesan anu sigana teu dipikanyaho, sarta urang Kristen di eta kota ngungsi luyu jeung panggeuing anu patalina jeung eta tanda. Dina taun 70 Titus ngalengkepan karuksakan eta ku sakali deui ngayakeun hiji kepungan. Kepungan ku Cestius teh mangrupa awal tina naon anu disebut Perang Yahudi-Romawi Kahiji, sarta kepungan jeung karuksakan anu dilaksanakeun ku Titus teh mangrupa ahir tina Perang Yahudi-Romawi Kahiji.
The entire history lasted three and a half years, began and ended with a siege, and the beginning contained a sign for God’s people. That history was identified as the days of God’s vengeance by Christ, which was a specific element that He was to identify in His ministry. Those days represent the executive judgment upon the whore of Rome that begins at the soon-coming Sunday law, and ends when human probation closes. At the beginning of the executive judgment of the whore of Babylon, the one hundred and forty-four thousand are lifted up as an ensign, which is a sign. When God’s other flock see the sign, they are to flee out of Babylon, whose destruction was typified by the destruction of Jerusalem.
Sakabéh éta sajarah lumangsung salila tilu satengah taun, dimimitian jeung ditungtungan ku hiji pangepungan, sarta dina awalna ngandung hiji tanda pikeun umat Allah. Éta sajarah ku Kristus diidentipikasikeun minangka poé-poé pambalesan Allah, anu mangrupa unsur husus anu kudu ku Anjeunna diidéntifikasi dina palayanan-Na. Poé-poé éta ngalambangkeun pangadilan eksekutif ka sundal Romawi anu dimimitian dina hukum Minggu anu geura datang, sarta ditungtungan nalika masa percobaan manusa ditutup. Dina awal pangadilan eksekutif ka sundal Babul, saratus opat puluh opat rébu diangkat jadi panji, nyaéta hiji tanda. Nalika domba-domba Allah anu séjén ningali éta tanda, maranéhna kudu ngungsi kaluar ti Babul, anu karuksakanana ditipologikeun ku karuksakan Yérusalém.
We will continue to consider Luke chapter twenty-one in the next article.
Urang baris neruskeun mertimbangkeun Lukas pasal dua puluh hiji dina artikel salajengna.