The seven years of warning from 63 unto the year 70 that was proclaimed by the man who went “up and down the streets of Jerusalem, declaring the woes that were to come upon the city,” had been typified by the warning given to Jerusalem for three and a half years, first in the ministry of Christ, and then three and a half years in the ministry of the disciples. Previous articles have already identified that the destruction of Jerusalem could have been brought about at the cross, or later at the stoning of Stephen, but God’s long-suffering deferred His judgment upon the city and people.
Tujuh taun pangwawadian ti taun 63 nepi ka taun 70, anu diproklamasikeun ku jalma anu “mudar-mandir di jalan-jalan Yerusalem, ngedalkeun cilaka-cilaka anu baris nimpah ka kota éta,” geus jadi lambang tina pangwawadian anu dipasihkeun ka Yerusalem salila tilu satengah taun, mimitina dina palayanan Kristus, tuluy tilu satengah taun deui dina palayanan para murid. Artikel-artikel saméméhna geus nétélakeun yén karuksakan Yerusalem saéstuna bisa waé geus didatangkeun dina waktu salib, atawa engké dina waktu dirajamna Stéfanus, tapi kasabaran Gusti anu panjang nunda pangadilan-Na ka éta kota jeung ka éta bangsa.
“And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.
“Sarta kana saha aya, anjeunna bakal diremuk jadi bubuk.” Bangsa anu nampik Kristus téh geura-giru bakal ningali kotana jeung bangsana diruksak. Kamulyaan maranéhna bakal dipatahkeun, sarta paburencay lir lebu di hareupeun angin. Jeung naon anu ngancurkeun urang Yahudi? Nya éta Batu anu, upama maranéhna ngadeg di luhurna, tangtu bakal jadi pangamanan maranéhna. Éta téh kahadéan Allah anu dipopohokeun, kabeneran anu ditolak, rahmat anu dianggap enteng. Manusa nempatkeun dirina ngalawan Allah, sarta sagala anu sabenerna bakal jadi kasalametan maranéhna malah robah jadi karuksakan maranéhna. Sagala anu ku Allah ditetepkeun pikeun kahirupan ku maranéhna kapanggih jadi pikeun pati. Dina panyaliban Kristus ku urang Yahudi geus kakandung karuksakan Yerusalem. Getih anu kacucur di Kalvari jadi beurat anu ngagolérkeun maranéhna kana kabinasaan pikeun dunya ieu jeung pikeun dunya anu bakal datang. Kitu deui engké dina poé panungtungan anu agung, nalika pangadilan bakal tumiba kana jalma-jalma anu nampik kurnia Allah. Kristus, Batu sandungan maranéhna, waktu éta bakal nembongan ka maranéhna minangka gunung pamales. Kamulyaan rarayna, anu pikeun jalma-jalma bener mah mangrupa kahirupan, bakal jadi seuneu anu ngaduruk pikeun jalma-jalma jahat. Ku sabab kanyaah anu ditampik, kurnia anu dihina, nu dosa bakal dibinasakeun.
“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 600.
Ku rupa-rupa perlambang jeung pangéling-ngéling anu diulang-ulang, Yesus nembongkeun naon anu bakal jadi balukarna ka urang Yahudi lantaran nolak Putra Allah. Dina kecap-kecap ieu Anjeunna keur nyarita ka sakumna jalma dina unggal jaman anu nolak narima Anjeunna minangka Panebus maranéhna. Unggal pangéling téh pikeun maranéhna. Bait Allah anu dinajiskeun, anak anu henteu nurut, para patani anu palsu, para tukang ngawangun anu nganggap hina, ngabogaan padananana dina pangalaman unggal jelema dosa. Lamun manéhna henteu tobat, hukuman anu geus dipralambangkeun ku hal-hal éta bakal jadi bagianana.” The Desire of Ages, 600.
The seven-year period in which the man witnessed to Jerusalem, was divided at the first siege into two equal periods of twelve hundred and sixty days. Those seven years represented the destruction of Jerusalem, and the seven years of Christ and the disciples’ ministries represented the beginning of the destruction of Jerusalem, and Jesus always illustrates the end with the beginning. Those seven years were also typified by the “seven times” against the northern kingdom that was divided into two equal periods of twelve hundred and sixty years.
Mangsa tujuh taun nalika éta lalaki mere kasaksian ka Yerusalem, kabagi dina pangepungan kahiji jadi dua mangsa anu sarua, masing-masing salila sarebu dua ratus genep puluh poé. Éta tujuh taun ngalambangkeun karuksakan Yerusalem, sarta tujuh taun palayanan Kristus jeung para murid ngagambarkeun awal karuksakan Yerusalem, jeung Yesus salawasna ngagambarkeun tungtung ku awalna. Éta tujuh taun ogé dilambangkeun ku “tujuh mangsa” ngalawan karajaan kalér anu kabagi jadi dua mangsa anu sarua, masing-masing salila sarebu dua ratus genep puluh taun.
When Modern Rome repeats the history of pagan and papal Rome trampling down literal and spiritual Jerusalem, and when Modern Rome repeats the two histories of the two periods of warning given by the man from the year 63, unto the year 70, and when modern Rome repeats the history represented by the two periods when Christ, and the disciples walked in and out of Jerusalem for three and a half years, two distinct periods will be manifested though in the last days, “time is no longer.”
Nalika Roma Modéren ngulang sajarah Roma kapir jeung Roma kapausan anu nincak-nincak Yerusalem lahiriah jeung rohaniah, jeung nalika Roma Modéren ngulang dua sajarah tina dua mangsa pangéling-éling anu dipaparinkeun ku lalaki ti taun 63 nepi ka taun 70, sarta nalika Roma modéren ngulang sajarah anu dilambangkeun ku dua mangsa nalika Kristus jeung para murid asup-kaluar ka Yerusalem salila tilu satengah taun, bakal katingal dua mangsa anu béda, sanajan dina poé-poé panungtungan, “waktu geus euweuh deui.”
The last of those two periods is the symbolic forty-two months that Modern Rome accomplishes her final persecution of the faithful, once its’ deadly wound is healed at the soon-coming Sunday law. That symbolic forty-two months is the second of two periods, and is the period of the executive judgment of modern Rome. That period is preceded by the investigative judgment of the living in Laodicean Adventism.
Anu pamungkas tina dua mangsa éta nyaéta opat puluh dua bulan simbolis, nalika Roma Modéren ngalaksanakeun panganiayaan pamungkasna ka umat satia, sanggeus tatu maotna dicageurkeun ku hukum Minggu anu bakal geura datang. Opat puluh dua bulan simbolis éta mangrupikeun mangsa kadua tina dua mangsa, sarta éta téh mangsa panghukuman éksékutip ka Roma modéren. Mangsa éta dipiheulaan ku panghukuman panalungtikan ka jalma-jalma hirup dina Adventisme Laodikea.
The man who presented the warning to literal Jerusalem died in the siege of Titus. He did not die at the destruction, but during the siege that preceded the destruction, for not one Christian died in the destruction of Jerusalem.
Jalma anu nepikeun panggeuing ka Yerusalem sacara harfiah pupus dina mangsa pengepungan ku Titus. Anjeunna henteu pupus dina mangsa karuksakanana, tapi dina waktu pengepungan anu miheulaan karuksakan éta, sabab teu aya saurang ogé urang Kristen anu pupus dina karuksakan Yerusalem.
“For seven years a man continued to go up and down the streets of Jerusalem, declaring the woes that were to come upon the city. By day and by night he chanted the wild dirge: ‘A voice from the east! a voice from the west! a voice from the four winds! a voice against Jerusalem and against the temple! a voice against the bridegrooms and the brides! a voice against the whole people!’—Ibid. This strange being was imprisoned and scourged, but no complaint escaped his lips. To insult and abuse he answered only: ‘Woe, woe to Jerusalem!’ ‘woe, woe to the inhabitants thereof!’ His warning cry ceased not until he was slain in the siege he had foretold.” The Great Controversy, 29, 30.
“Salila tujuh taun hiji jalma teras ngider luhur-handap jalan-jalan Yerusalem, ngembarkeun cilaka-cilaka anu baris datang ka éta kota. Beurang jeung peuting anjeunna ngalagukeun kidung ratapan anu ngaguligah: ‘Aya sora ti wetan! aya sora ti kulon! aya sora ti opat angin! aya sora ngalawan Yerusalem jeung ngalawan Bait Allah! aya sora ngalawan panganten lalaki jeung panganten awéwé! aya sora ngalawan sakumna rahayat!’—Ibid. Jalma anéh ieu dipanjara jeung disabet, tapi taya hiji keluhan gé anu leupas tina biwirna. Ka hinaan jeung panyiksa anjeunna ngajawab ngan ku kieu: ‘Cilaka, cilaka keur Yerusalem!’ ‘cilaka, cilaka keur pangeusina!’ Ceurik panggeuingna teu eureun-eureun nepi ka anjeunna dipaéhan dina mangsa pangepungan anu geus diprediksikeunana.” The Great Controversy, 29, 30.
The man died in the siege, but not at the final destruction, and the final destruction represents the close of probation and the seven last plagues. The man therefore is a symbol of the message to leave Jerusalem at the first siege. The Christians then fled, and in the first three and a half years, the man was a symbol of a group that does not die in Jerusalem, and in the second three and a half years he is a symbol of the last Christians to die before the close of probation. The first period he is identifying the one hundred and forty-four thousand, and in the second three and a half year period he represents the great multitude that die during the second period.
Jalmi éta maot dina mangsa pangepungan, tapi lain dina mangsa karuksakan anu pamungkas; sedengkeun karuksakan anu pamungkas ngalambangkeun panutupan mangsa kasempetan rahmat jeung tujuh bala anu pamungkas. Ku kituna, jalmi éta téh lambang tina amanat pikeun ninggalkeun Yerusalem dina pangepungan anu kahiji. Harita urang Kristen ngungsi, sarta dina tilu satengah taun anu kahiji, jalmi éta téh lambang tina hiji golongan anu henteu maot di Yerusalem; ari dina tilu satengah taun anu kadua, anjeunna téh lambang tina urang Kristen anu pangahirna maot saméméh panutupan mangsa kasempetan rahmat. Dina période anu kahiji anjeunna nandakeun saratus opat puluh opat rebu, sarta dina période tilu satengah taun anu kadua anjeunna ngawakilan jalma réa anu agung anu maot salila période anu kadua.
The man’s message was recorded by the historian, and it was represented by six voices. When he was ultimately imprisoned his seventh and final message was “woe, woe” to Jerusalem and its inhabitants. The first “voice” recorded was a “voice from the east,” and his last message was “woe.” The first element of his message and the last element of his message was the biblical symbol that represents Islam, for Islam is the children of the “east” in the Bible, and they are represented by the “east wind.” The doubling of the word “woe,” in his final message reflects the end of Modern Babylon, when the kings of the earth cry out three times “Alas, alas that great city.” The Greek word translated as “alas” in the three verses in Revelation chapter eighteen, is translated as “woe” in chapter eight, verse thirteen.
Pesen éta lalaki kacatet ku sajarawan, sarta diwakilan ku genep sora. Nalika ahirna anjeunna dipanjara, pesenana anu katujuh jeung anu panungtung nyaéta “cilaka, cilaka” ka Yerusalem jeung ka pangeusina. “Sora” anu kahiji anu kacatet nyaéta “sora ti wetan,” sarta pesenana anu panungtung nyaéta “cilaka.” Unsur kahiji tina pesenana jeung unsur panungtung tina pesenana nyaéta lambang Alkitabiah anu ngawakilan Islam, sabab Islam téh anak-anak ti “wetan” dina Alkitab, sarta maranéhna diwakilan ku “angin wetan.” Pangulangan kecap “cilaka,” dina pesenna anu panungtung, ngagambarkeun ahir Babul Modéren, nalika raja-raja bumi ngagorowok tilu kali, “Aduh, aduh, éta kota gedé.” Kecap Yunani anu ditarjamahkeun jadi “aduh” dina tilu ayat dina Wahyu pasal dalapan belas, ditarjamahkeun jadi “cilaka” dina pasal dalapan, ayat tilu welas.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Tuluy kami ningali, sarta ngadangu hiji malaikat hiber di tengah langit, pok saurana tarik, “Cilaka, cilaka, cilaka, ka para nu nyicingan bumi ku sabab sora-sora tarompet séjén ti tilu malaikat anu can kénéh niup!” Wahyu 8:13.
The man’s proclamation of “woe, woe,” represents the triple application of the three woes, for the elements of the first Woe, combined with the elements of the second Woe “line upon line” identify the elements of the third Woe, just as the three expressions of “alas, alas” by the kings of the earth in chapter eighteen represent the third Woe, as established by the first and second Woes. The beginning and ending of the man’s message its typified the message of Islam of the third Woe.
Pangumandikakeun éta lalaki ngeunaan “cilaka, cilaka,” ngagambarkeun panerapan tilu rupa tina tilu cilaka, sabab unsur-unsur tina Cilaka kahiji, dihijikeun jeung unsur-unsur tina Cilaka kadua “baris demi baris,” nandakeun unsur-unsur tina Cilaka katilu, sakumaha tilu ungkara “aduh, aduh” ku raja-raja bumi dina pasal dalapan welas ngagambarkeun Cilaka katilu, sakumaha geus ditetepkeun ku Cilaka kahiji jeung kadua. Awal jeung ahir tina amanat éta lalaki ngetipekeun amanat Islam tina Cilaka katilu.
The first expression of his message was a voice from the “east,” and “east” is a symbol of Islam, but it is also an identification of the sealing angel that arises in the east.
Babasan kahiji tina amanatna nya éta hiji sora ti “wétan,” jeung “wétan” téh lambang Islam, tapi éta ogé mangrupa pangidéntifikasian malaikat nu nyégel anu mucunghul ti wétan.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel. Revelation 7:1–4.
Sanggeus éta, kuring ningali opat malaikat nangtung dina opat juru bumi, nyekel opat angin bumi, supaya angin ulah niup ka bumi, atawa ka laut, atawa ka tangkal naon baé. Tuluy kuring ningali malaikat séjén naék ti wetan, mawa meterai Allah anu hirup; sarta anjeunna ngagero ku sora tarik ka opat malaikat anu dipaparin kawasa pikeun ngarusak bumi jeung laut, saur-Na, “Ulah ngaruksak bumi, atawa laut, atawa tatangkalan, saméméh kami méré meterai ka para palayan Allah urang dina tarang maranéhna.” Jeung kuring ngadéngé jumlah jalma-jalma anu geus dimeteraian éta: jumlahna saratus opat puluh opat rébu tina sakumna kaom turunan Israil. Wahyu 7:1–4.
In the story of Elijah on Mount Carmel, when he looked to the sea and saw a cloud, he was looking westward, for Mount Carmel is located near the Mediterranean Sea.
Dina carita Élia di Gunung Karmel, waktu anjeunna neuteup ka laut sarta ningali hiji mega, anjeunna keur neuteup ka kulon, sabab Gunung Karmel perenahna deukeut ka Laut Tengah.
And it came to pass at the seventh time, that he said, Behold, there ariseth a little cloud out of the sea, like a man’s hand. And he said, Go up, say unto Ahab, Prepare thy chariot, and get thee down, that the rain stop thee not. 1 Kings 18:44.
Jeung kajadian dina kali ka tujuh, anjeunna ngandika, “Tingali, aya méga leutik naék ti laut, siga leungeun manusa.” Tuluy anjeunna ngandika, “Munggah, béjakeun ka Ahab, ‘Siapkeun kareta maneh, tuluy turun, supaya hujan ulah ngahalangan ka maneh.’” 1 Raja-raja 18:44.
Elijah would have been facing west, in the direction of the Mediterranean Sea. In Luke chapter twelve, Christ speaks about His message being a message of division.
Élia pasti keur nyanghareup ka kulon, kana arah Laut Tengah. Dina Lukas pasal dua welas, Kristus nyarios yén pesen Mantenna téh mangrupa pesen pamisahan.
Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division: For from henceforth there shall be five in one house divided, three against two, and two against three. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother-in-law against her daughter-in-law, and the daughter-in-law against her mother-in-law. And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is. And when ye see the south wind blow, ye say, There will be heat; and it cometh to pass. Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time? Luke 12:51–56.
Naha maraneh nyanggka, yen Kami sumping pikeun mawa katengtreman ka bumi? Kami nyaritakeun ka maraneh, Henteu; malah pamecah-belah: Sabab ti ayeuna ka hareup bakal aya lima urang dina hiji imah anu papisah, tilu ngalawan dua, jeung dua ngalawan tilu. Bapa bakal papisah ngalawan anak lalaki, jeung anak lalaki ngalawan bapa; indung ngalawan anak awéwé, jeung anak awéwé ngalawan indung; mitoha awéwé ngalawan minantu awéwé, jeung minantu awéwé ngalawan mitoha awéwé. Sarta Anjeunna ogé ngandika ka jalma rea, Lamun maraneh ningali méga naék ti kulon, harita kénéh maraneh nyebut, Bakal aya hujan; sarta kitu kajadianana. Jeung lamun maraneh ningali angin kidul niup, maraneh nyebut, Bakal panas; sarta kitu lumangsung. Heh urang munapik, maraneh bisa ngabédakeun rupa langit jeung bumi; tapi kumaha atuh nepi ka maraneh teu bisa ngabédakeun ieu jaman? Lukas 12:51–56.
The message of the messenger to Jerusalem bears the signature of Alpha and Omega, for the beginning and ending identifies Islam of the third Woe, and with the voice of the “east” it simultaneously identifies the message of Islam as the sealing message. The “second voice” from the “west” identifies the latter rain, which is the last rain, and all the prophets are addressing the last days. The message of the “west,” is a symbol of the latter rain message, which produces two classes of worshippers. The one class cannot recognize the latter rain message for they “do not discern this time.”
Pesen utusan ka Yerusalem mawa tandatangan Alfa jeung Oméga, sabab nu awal jeung nu ahir ngaidéntifikasi Islam tina Balai katilu, sarta ku sora ti “wétan” éta dina waktu nu sarua ngaidéntifikasi pesen Islam minangka pesen panyégelan. “Sora kadua” ti “kulon” ngaidéntifikasi hujan panungtungan, nyaéta hujan pamungkas, sarta sakabéh nabi keur nyarita ngeunaan poé-poé pamungkas. Pesen ti “kulon” téh lambang tina pesen hujan panungtungan, anu ngahasilkeun dua golongan panyembah. Golongan nu hiji teu bisa ngawanoh pesen hujan panungtungan sabab maranéhna “teu ngabédakeun ieu mangsa.”
The next element of the messenger’s message is the voice of the “four winds”, which is both the sealing message and the message of the angry horse of Islam, as represented by the third Woe. The next element is against Jerusalem and the temple, thus identifying the message of all the prophets which identifies a class of people who are being passed by, for they have based their claim of salvation, not in Christ, but in the temple and their heritage as God’s chosen people. They are those throughout sacred history who are represented as proclaiming “the temple of the Lord, the temple of the Lord are we.” The message against Jerusalem and the temple is the Laodicean message.
Unsur salajengna tina amanat éta utusan nyaéta sora tina “opat angin”, anu sakaligus mangrupa amanat panyegelan jeung amanat kuda amarah Islam, sakumaha digambarkeun ku Cilaka katilu. Unsur salajengna ditujulkeun ngalawan Yerusalem jeung Bait Suci, ku kituna nandakeun amanat sakumna nabi anu ngaidentifikasi hiji golongan jalma anu keur diliwatan, lantaran maranéhna ngadasarkeun klaim kasalametanana lain ka Kristus, tapi ka Bait Suci jeung warisan maranéhna salaku umat pilihan Allah. Maranéhna téh jalma-jalma sapanjang sajarah suci anu digambarkeun keur ngumandangkan, “Bait Allah, Bait Allah, kami ieu.” Amanat ngalawan Yerusalem jeung Bait Suci téh nyaéta amanat Laodikea.
“There is no need to marvel that the church is not vivified by the Holy Spirit’s power. Men and women are setting aside the instruction Christ has given. Anger and covetousness are obtaining the victory. The soul-temple is full of wickedness. There is no room for Christ. Men follow their own perverse ways. They will not heed the words of the Saviour. They take themselves into their own hands, rejecting reproofs and warnings, until the candlestick is moved out of its place, and spiritual discernment is confused by human ideas. Though deficient in service, they justify themselves, saying, ‘The temple of the Lord, The temple of the Lord are we.’ They set the law of God aside to follow the light of their own imagination.” Review and Herald, April 8, 1902.
“Teu perlu heran yén garéja henteu dihirupkeun ku kakawasaan Roh Suci. Lalaki jeung awéwé nyingkirkeun pangajaran anu geus dipasihkeun ku Kristus. Amarah jeung katamakan keur meunangkeun kameunangan. Bait jiwa pinuh ku kajahatan. Teu aya rohangan pikeun Kristus. Jalma-jalma nuturkeun jalan-jalan maranéhna sorangan anu bengkok. Maranéhna moal ngupingkeun pangandika Jurusalamet. Maranéhna nyerahkeun diri ka panguasaan sorangan, nolak tegoran jeung pangéling-éling, nepi ka kaki dian dipiceun tina tempatna, jeung paningal rohani dikaburkeun ku gagasan manusa. Sanajan kirang dina palayanan, maranéhna ngabenerkeun dirina sorangan, pokna, ‘Bait PANGERAN, Bait PANGERAN nyaéta kami.’ Maranéhna nyingkirkeun hukum Allah pikeun nuturkeun cahaya tina khayal maranéhna sorangan.” Review and Herald, April 8, 1902.
The messenger then raised the voice of his warning message against the bridegrooms and the brides, as a symbol of the methodology of “line upon line,” for the prophetic line of the last days will be just as the prophetic line in the days of Noah was, when they were giving in marriage at the very time when the flood of destruction was about to overflow their worldly ambitions and plans.
Utusan éta tuluy ngagedékeun sora pesen pangéling-ngélingna ngalawan para pangantén lalaki jeung para pangantén awéwé, minangka lambang tina métodologi “line upon line,” sabab garis kenabian dina poé-poé panungtungan bakal sarua pisan jeung garis kenabian dina jaman Nuh, nalika maranéhna keur mapagkeun jeung dipapagkeun dina perkawinan, dina waktu anu sarua nalika banjir karuksakan geus rék ngagebrus ngalelepkeun sagala ambisi jeung rarancang dunya maranéhna.
“The Bible declares that in the last days men will be absorbed in worldly pursuits, in pleasure and money-getting. They will be blind to eternal realities. Christ says, ‘As the days of Noah were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.’ Matthew 24:37–39.
Alkitab nétélakeun yén dina poé-poé panungtungan manusa bakal kasibukkeun ku urusan dunya, ku kasenangan jeung ku ngumpulkeun harta. Maranéhna bakal buta kana kanyataan-kanyataan anu langgeng. Kristus ngandika, “Sakumaha jaman Nuh baheula, kitu deui bakal ayana datangna Putra Manusa. Sabab sakumaha dina poé-poé saméméh caah maranéhna keur dahar jeung nginum, kawin jeung ngawinkeun, nepi ka poé Nuh asup kana bahtera, sarta maranéhna henteu nyaho nepi ka caah datang jeung ngabasmi maranéhna kabéh; kitu deui bakal ayana datangna Putra Manusa.” Mateus 24:37–39.
“So it is today. Men are rushing on in the chase for gain and selfish indulgence as if there were no God, no heaven, and no hereafter. In Noah’s day the warning of the flood was sent to startle men in their wickedness and call them to repentance. So the message of Christ’s soon coming is designed to arouse men from their absorption in worldly things. It is intended to awaken them to a sense of eternal realities, that they may give heed to the invitation to the Lord’s table.
“Kitu deui ayeuna. Jalma-jalma ngagugu buru-buru dina ngudag kauntungan jeung nginum kana pamere diri sorangan, saolah-olah euweuh Allah, euweuh sawarga, jeung euweuh kahirupan sanggeus ieu. Dina mangsa Nuh, pangéling-ngéling ngeunaan caah dikirim pikeun ngageunjleungkeun jalma-jalma dina kajahatan maranéhna sarta nyaur maranéhna kana tobat. Kitu deui, amanat ngeunaan geuwat sumpingna Kristus dimaksudkeun pikeun ngagerakkeun jalma-jalma tina kaserepan maranéhna kana perkara-perkara dunya. Ieu dimaksudkeun pikeun ngahudangkeun maranéhna kana kasadaran kana kanyataan-kanyataan langgeng, sangkan maranéhna merhatikeun uleman ka méja Gusti.”
“The gospel invitation is to be given to all the world—‘to every nation, and kindred, and tongue, and people.’ Revelation 14:6. The last message of warning and mercy is to lighten the whole earth with its glory. It is to reach all classes of men, rich and poor, high and low. ‘Go out into the highways and hedges,’ Christ says, ‘and compel them to come in, that My house may be filled.’” Christ’s Object Lessons, 228.
Uleman Injil kudu dipasihkeun ka sakumna dunya—“ka unggal bangsa, jeung kaum, jeung basa, jeung umat.” Wahyu 14:6. Talatah pangahirna ngeunaan panggeuing jeung rahmat kudu nyaangan sakuliah bumi ku kamulyaan-na. Eta kudu ngahontal sagala golongan manusa, nu beunghar jeung nu miskin, nu luhur jeung nu handap. “Kaluarlah ka jalan-jalan raya jeung ka pager-pager,” saur Kristus, “jeung paksa maranehna supaya asup, sangkan imah Kami pinuh.” Christ’s Object Lessons, 228.
The last element of the warning is emphasized in the previous passage. The message represented as the voice against “all the people”, is the everlasting gospel, which identifies the necessity to meet the requirements of the gospel in order to be saved. The first requirement of the everlasting gospel is to fear God, and that fear is premised upon the reality that it was our sins that placed Christ, the Son of the living God, upon the cross.
Unsur panungtungan tina panggeuing éta ditekenkeun dina petikan saméméhna. Amanat anu dilambangkeun minangka sora ngalawan “sagala bangsa”, nyaéta injil anu langgeng, anu netelakeun kabutuhan pikeun nyumponan sarat-sarat injil supaya bisa disalametkeun. Sarat kahiji tina injil anu langgeng nyaéta sieun ka Allah, sarta éta kasieun dumasar kana kanyataan yén dosa-dosa uranglah anu nempatkeun Kristus, Putra Allah anu hirup, dina kayu salib.
Every element of the messenger to Jerusalem during his seven years of ministry represented the everlasting gospel, which was the identical gospel that was presented in the seven years Christ confirmed the covenant with many from the year 27 to the year 34. It is also the everlasting gospel that is proclaimed in the final two periods of the last days, and it is specific to the message of the latter rain, being the message of Islam of the third Woe. It identifies the sealing of the one hundred and forty-four thousand, the separation of the wheat and tares, the Laodicean condition of the tares, and the triple application of prophecy as a symbol of the methodology of the latter rain, which is “line upon line.”
Saban unsur tina utusan ka Yerusalem salila tujuh taun palayananna ngagambarkeun Injil anu langgeng, anu sarua pisan jeung Injil anu ditepikeun dina tujuh taun nalika Kristus negeskeun perjangjian ka loba jalma ti taun 27 nepi ka taun 34. Ieu ogé Injil anu langgeng anu diproklamasikeun dina dua période panungtungan tina poé-poé panungtungan, sarta éta husus patali jeung amanat hujan pungkasan, nyaéta amanat Islam tina Woe katilu. Ieu nétélakeun panyegelan saratus opat puluh opat rébu, pamisahan gandum jeung jukut liar, kaayaan Laodikia tina jukut liar, sarta panerapan rangkep tilu tina nubuat minangka lambang tina métodologi hujan pungkasan, anu nyaéta “garis kana garis.”
The message of seven years in that history is prophetically set within the “days of vengeance” that was part of the very first mention of Christ’s message and work, and His message and work are to be repeated in the last days by the one hundred and forty-four thousand. They will then identify their message within the prophetic setting of the “days of God’s vengeance”. There are two biblical types of God’s “vengeance” represented within His Word, His vengeance upon His people and also His vengeance upon His enemies.
Pesen tujuh taun dina éta sajarah sacara kenabian ditempatkeun dina jero “poé-poé pamalesan” anu jadi bagian tina sebutan pangheulana pisan ngeunaan pesen jeung padamelan Kristus, sarta pesen jeung padamelan-Na kudu diulang deui dina poé-poé panungtungan ku saratus opat puluh opat rébu. Maranéhna engké bakal nangtukeun pesenna dina raraga kenabian “poé-poé pamalesan Allah”. Aya dua tipe Alkitabiah ngeunaan “pamalesan” Allah anu kagambarkeun dina Firman-Na, nyaéta pamalesan-Na ka umat-Na sorangan, jeung ogé pamalesan-Na ka musuh-musuh-Na.
The “seven times,” of Leviticus twenty-six illustrates God’s vengeance upon His rebellious people, and that vengeance includes the literal and spiritual trampling down of the sanctuary and the host. Within the symbolism of the trampling down of the sanctuary and host the symbolism of God’s vengeance upon His enemies is also represented. In the last days God’s vengeance against His people is represented as the spewing out of Laodicean Adventism at the soon-coming Sunday law. At that waymark His vengeance upon Modern Babylon also begins.
“tujuh kali,” dina Imamat dua puluh genep ngagambarkeun pamales kanyeri Allah ka umat-Na anu barontak, sarta pamales kanyeri éta ngawengku nincak handap tempat suci jeung pasukan, boh sacara harfiah boh sacara rohani. Dina simbolisme nincak handap tempat suci jeung pasukan, simbolisme pamales kanyeri Allah ka musuh-musuh-Na ogé digambarkeun. Dina poé-poé panungtungan, pamales kanyeri Allah ngalawan umat-Na digambarkeun minangka dimuntahkeunana Adventisme Laodikia dina hukum Minggu anu baris geura datang. Dina waymark éta, pamales kanyeri-Na ka Babul modéren ogé mimiti.
The investigative judgment of the living upon Laodicean Adventism, which is followed by the executive judgment upon the whore of Tyre and the beast that she rides upon and reigns over, is the prophetic history of the last days, where the effect of every vision is accomplished. Every vision is to be applied to those two prophetic periods, for the methodology of the latter rain is the application of prophetic line upon prophetic line. At the beginning of those two histories Jesus identified a “sign” that proves that those living at that point are in the last generation of earth’s history.
Pangadilan pamariksaan ka anu hirup kana Adventisme Laodikea, anu satuluyna dituturkeun ku pangadilan palaksanaan kana palacur Tirus jeung ka sato galak anu ditumpakanana sarta anu diparéntahanna, nya éta sajarah nubuat ngeunaan poé-poé panungtungan, tempat pangaruh unggal tetenjoan diwujudkeun. Unggal tetenjoan kudu dilarapkeun kana éta dua mangsa nubuat, sabab metodologi hujan panungtungan téh nya éta nerapkeun garis nubuat kana garis nubuat. Dina awal éta dua sajarah, Isa ngaidéntifikasi hiji “tanda” anu ngabuktikeun yén jalma-jalma anu hirup dina titik éta aya dina generasi panungtungan dina sajarah bumi.
The first period began when the sealing of the one hundred and forty-four thousand began on September 11, 2001. It was within that waymark that the “sign” Christ identified in Luke twenty-one was placed.
Periode nu kahiji dimimitian nalika panyégelan ka saratus opat puluh opat rébu mimiti lumangsung dina tanggal 11 Séptémber 2001. Dina éta waymark, “tanda” anu diidéntifikasi ku Kristus dina Lukas dua puluh hiji ditempatkeun.
We will continue this study in the next article.
Urang baris neraskeun ieu panalungtikan dina artikel salajengna.
“Now, brethren, God wants us to take our position with the man that carries the lantern; we want to take our position where the light is, and where God has given the trumpet a certain sound. We want to give the trumpet a certain sound. We have been in perplexity, and we have been in doubt, and the churches are ready to die. But now here we read: ‘And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird’ [Revelation 18:1, 2].
“Ayeuna, dulur-dulur, Allah hayang sangkan urang nyokot posisi urang babarengan jeung jalma anu mawa lantera; urang hayang nyokot posisi urang di tempat aya cahaya, jeung di tempat Allah geus maparin tarompet sora anu pasti. Urang hayang méré tarompet sora anu pasti. Urang geus aya dina kabingungan, jeung urang geus aya dina karaguan, sarta gareja-gareja geus siap paéh. Tapi ayeuna di dieu urang maca: ‘Jeung sanggeus hal-hal ieu kuring nempo malaikat séjén turun ti sawarga, boga kakawasaan anu gede; jeung bumi dipaparin caang ku kamulyaan-Na. Jeung manéhna ngagorowok kalayan kuat ku sora anu tarik, saurna, Babul anu agung geus rubuh, geus rubuh, sarta geus jadi padumukan setan-setan, jeung pangkalan unggal roh jahat, jeung kurungan unggal manuk anu najis jeung dipikageuleuh’ [Wahyu 18:1, 2].
“Well now, how are we going to know anything about that message if we are not in a position to recognize anything of the light of heaven when it comes to us? And we will just as soon pick up the darkest deception when it comes to us from somebody that agrees with us, when we have not a particle of evidence that the Spirit of God has sent them. Christ said, ‘I come in the name of my Father, but ye will not receive me’ [see John 5:43]. Now, that is just the work that has been going on here ever since the meeting at Minneapolis. Because God sends a message in his name that does not agree with your ideas, therefore [you conclude] it cannot be a message from God.” Sermons and Talks, volume 1, 142.
“Ari ayeuna, kumaha urang rék nyaho naon-naon ngeunaan eta pesen lamun urang teu aya dina kaayaan sanggup nganyahokeun sakur cahaya ti sawarga waktu eta datang ka urang? Jeung urang bakal sarua gancangna narima tipu daya anu pangpoekna lamun eta datang ka urang ti saurang anu satuju jeung urang, padahal urang teu boga satitik ogé bukti yen Roh Allah anu ngutus anjeunna. Kristus ngandika, ‘Kami sumping dina nami Rama Kami, tapi maraneh henteu narima Kami’ [tingali John 5:43]. Tah, eta pisan pagawean anu geus lumangsung di dieu ti saprak pasamoan di Minneapolis. Sabab Allah ngutus hiji pesen dina nami-Na anu teu saluyu jeung pamadegan maraneh, ku kituna [maraneh nyindekkeun] yen eta moal bisa jadi pesen ti Allah.” Sermons and Talks, volume 1, 142.