We have been considering the history represented in verse forty of Daniel chapter eleven. We are now addressing the internal line of history within the verse which represents the history of the Protestant horn of the earth beast. We are employing the joining of Ezekiel’s two sticks in chapter thirty-seven as the point of reference to identify the mystery of God, by Christ in joining His divinity with humanity when the third angel arrives. Line upon line, the message of the mystery of God that John identified as finishing during the sounding of the seventh trumpet, was specifically sent to Laodicea by the apostle Paul. Ezekiel, John and Paul’s testimony aligns with the same mystery of God that was represented in the message of Jones and Waggoner in 1888, which was the message to Laodicea.
Urang parantos nganggap sajarah anu dilambangkeun dina ayat kaopat puluh tina Daniel pasal sabelas. Ayeuna urang nuju nyanghareupan garis sajarah internal dina ayat éta anu ngalambangkeun sajarah tanduk Protestan tina sato galak bumi. Urang ngagunakeun ngahijina dua iteuk Ezekiel dina pasal tilu puluh tujuh minangka titik rujukan pikeun ngaidéntifikasi rusiah Allah, ku Kristus dina ngahijikeun kaallahan-Na jeung kamanusaan nalika malaikat katilu sumping. Baris demi baris, amanat ngeunaan rusiah Allah anu ku Yohanes diidéntifikasi réngsé nalika tarompét katujuh disada, sacara husus dikirim ka Laodikea ku rasul Paulus. Kasaksian Ezekiel, Yohanes, jeung Paulus sajajar jeung rusiah Allah anu sarua anu dilambangkeun dina amanat Jones jeung Waggoner dina taun 1888, nyaéta amanat ka Laodikea.
For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.
Sabab abdi miharep supaya maraneh terang, sabaraha gedéna perjuangan anu ku abdi dipigawé pikeun maraneh, jeung pikeun maranéhanana anu aya di Laodicea, jeung pikeun sakur anu can kungsi ningali raray abdi dina daging; supaya hate maranéhna katarajang ku panglipur, dihijikeun pageuh dina kanyaah, sarta ngahontal sagala kabeungharan tina kayakinan pinuh dina pangarti, nepi ka pangakuan kana rusiah Allah, jeung Rama, jeung Kristus; dina Anjeunna disumputkeun sagala banda hikmat jeung pangaweruh. Kolosa 2:1–3.
The work of atonement, of joining the two sticks of divinity and humanity began when the third angel arrived, but Paul is addressing the final and perfect fulfillment of the joining of the two sticks which is the mystery of God. He therefore identifies the message as the message to Laodicea that first arrived in 1856, and then was repeated in 1888, and then found its perfect fulfillment on September 11, 2001. Paul identifies the temple in a twofold nature, when he presented the mystery of God, which was to be finished in the sounding of the seventh trumpet. He divides that mystery into a head and a body.
Pagawéan panebusan, nyaéta ngahijikeun dua iteuk ketuhanan jeung kamanusaan, dimimitian nalika malaikat katilu sumping, tapi Paulus keur nyanghareupan panggenepan ahir jeung sampurna tina ngahijina dua iteuk éta, anu mangrupakeun rusiah Allah. Ku kituna anjeunna ngaidéntifikasi éta amanat minangka amanat ka Laodikea anu mimiti sumping dina taun 1856, tuluy diulang deui dina taun 1888, sarta tuluy manggihan panggenepan sampurna dina tanggal 11 Séptémber 2001. Paulus ngaidéntifikasi Bait Allah dina sipat anu dua rupa, nalika anjeunna nampilkeun rusiah Allah, anu kudu direngsekeun dina disada-na tarompét katujuh. Anjeunna ngabagi éta rusiah kana hiji sirah jeung hiji awak.
And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. For it pleased the Father that in him should all fulness dwell; And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister; Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church: Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God. Colossians 1:18–25.
Jeung Mantenna teh Sirah tina awak, nya eta gareja: Mantenna teh nu jadi awal, nu cikal ti antara nu maraot; supaya dina sagala perkara Mantenna meunang kaunggulan anu pangluhurna. Sabab Rama kersa supaya sagala kapinuhan nyicingan di Anjeunna; sarta ku Mantenna, sanggeus ngadamel karukunan ku getih salib-Na, ngarukunkeun sagala hal ka diri-Na sorangan; ku Mantenna, saur Kami, boh anu aya di bumi, boh anu aya di sawarga. Jeung maraneh, anu baheula kungsi kapisahkeun sarta jadi musuh dina pikiran ku lampah-lampah jahat, tapi ayeuna geus dirukunkeun ku Mantenna Dina awak daging-Na ku jalan pupusna, pikeun ngadeuheuskeun maraneh jadi suci, taya cacad, jeung taya nu bisa nyalahkeun di payuneun-Na: Lamun maraneh tetep dina iman, nyekel pageuh jeung mantep, sarta ulah kabawa ngajauhan tina pangharepan Injil, anu geus kadarenge ku maraneh, jeung anu geus diwawarkeun ka sakumna mahluk anu aya di handapeun langit; anu ngeunaan eta Kami, Paulus, geus dijadikeun palayan; anu ayeuna girang dina sangsara-sangsara Kami pikeun maraneh, sarta ngalengkepan dina daging Kami naon anu masih kurang tina kasangsaraan-kasangsaraan Kristus demi awak-Na, nya eta gareja: anu ngeunaan eta Kami dijadikeun palayan, nurutkeun pangaturan Allah anu dipaparin ka Kami pikeun maraneh, pikeun nyampurnakeun pangandika Allah. Kolosa 1:18–25.
Christ is the head, which is to have preeminence in all things, and His church is the body. Together the head and the body represent the combination of divinity with humanity, and another important fact is also identified. The relation of the head and the body, is that the head is to have the preeminence over the body. With mankind, who were created in God’s image, the higher powers (the head), are to have rulership over the lower powers (the body.) Together they form one being, or in the terminology of the temple which John was to measure, they represent the holy place (humanity, the body), and the Most Holy Place (divinity, the head). How these two are joined together into “one stick”, or one body is the work of “at-One-ment.” Paul continues:
Kristus teh sirah, anu kudu miboga kaunggulan pangutamana dina sagala hal, sarta gareja-Na teh awak. Babarengan, sirah jeung awak ngagambarkeun ngahijina katuhanan jeung kamanusaan, sarta aya deui hiji kanyataan penting anu ogé ditandeskeun. Hubungan antara sirah jeung awak teh nya eta yen sirah kudu miboga kaunggulan pangutamana ngaleuwihan awak. Dina manusa, anu diciptakeun nurutkeun gambar Allah, kakawasaan anu leuwih luhur (sirah) kudu marentah kana kakawasaan anu leuwih handap (awak). Babarengan maranehna ngabentuk hiji mahluk, atawa dina istilah Bait Suci anu ku Yohanes kudu diukur, maranehna ngagambarkeun tempat suci (kamanusaan, awak), jeung Tempat Mahasuci (katuhanan, sirah). Kumaha ieu duanana dihijikeun jadi “one stick”, atawa hiji awak, nya eta karya “at-One-ment.” Paulus nuluykeun:
Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus: Whereunto I also labour, striving according to his working, which worketh in me mightily. Colossians 1:25–29.
Kami dijadikeun palayan nurutkeun pangaturan Allah anu dipaparinkeun ka kami pikeun maraneh, pikeun nyampurnakeun firman Allah; nya éta rasiah anu geus disumputkeun ti jaman-jaman jeung ti turun-temurun, tapi ayeuna geus dipanyatakeun ka para wali-Na; ka maranéhna Allah kersa nganyatakeun naon kabeungharan kamulyaan tina rasiah ieu di antara bangsa-bangsa sanés; nya éta Kristus aya di maraneh, pangharepan kamulyaan: Anjeunna anu ku kami diwawarkeun, bari ngingetan unggal jalma, jeung ngajar unggal jalma dina sakabéh hikmah; supaya kami bisa maparin unggal jalma sampurna dina Kristus Yesus: kana éta hal kami ogé ngupayakeun diri, bari tarékah nurutkeun padamelan-Na, anu digawekeun dina diri kami kalawan kawasa. Kolosa 1:25–29.
The perfection of the one hundred and forty-four thousand, which presents “every man perfect in Christ” is the “mystery of God,” which is the combination of divinity with humanity, or as Paul states it, is “Christ in” humanity “the hope of glory.” In the days of the sounding of the Seventh Trumpet that mystery is accomplished. When Ezekiel identifies that joining, he employs two sticks, one for the northern kingdom and one for the southern kingdom to identify the symbolic link, which represents the temple by the number “forty-six.” The stick of the symbolic link of “forty-six,” is to be joined with the symbolic link of “two hundred and twenty.”
Kasampurnaan saratus opat puluh opat rébu, anu nembongkeun “unggal jelema sampurna dina Kristus,” nyaéta “rasiah Allah,” nya éta ngahijina katuhanan jeung kamanusaan, atawa sakumaha anu ditegeskeun ku Paulus, nyaéta “Kristus aya dina” kamanusaan, “pangharepan kamulyaan.” Dina mangsa sora Tarompet Katujuh keur ditiup, éta rasiah geus kalakonan. Nalika Ezekiel ngaidéntifikasi éta ngahijina, anjeunna ngagunakeun dua iteuk, hiji pikeun karajaan kalér jeung hiji pikeun karajaan kidul, pikeun ngaidéntifikasi patalina anu simbolis, anu ngawakilan Bait Allah ku angka “opat puluh genep.” Iteuk tina patalina simbolis “opat puluh genep” kudu dihijikeun jeung patalina simbolis “dua ratus dua puluh.”
Two hundred and twenty is the symbol of divinity combined with humanity. From the publishing of the King James Bible in 1611, unto the first presentation of Miller’s message in 1831 and thereafter the publishing of the message in 1833 in the Vermont Telegraph, is two hundred and twenty years. Miller’s message was the formalization of the increase of knowledge that was derived from the Bible, when the book of Daniel was unsealed in 1798. At the beginning date of 1611, there was a divine document published and at the ending date of 1831 there was a human publication based upon the divine truth that was unsealed in 1798.
Dua ratus dua puluh mangrupakeun lambang ketuhanan anu digabungkeun jeung kamanusaan. Ti medalna Alkitab King James dina taun 1611 nepi ka panyampaian munggaran pesen Miller dina taun 1831, sarta saterusna medalna éta pesen dina taun 1833 dina Vermont Telegraph, jumlahna dua ratus dua puluh taun. Pesen Miller téh mangrupa pormalisasian tina nambahanana pangaweruh anu dicangking tina Alkitab, nalika kitab Daniel dibuka segélna dina taun 1798. Dina tanggal awal, nyaéta taun 1611, aya hiji dokumén ilahi anu dipedalkeun, sedengkeun dina tanggal panungtungan, nyaéta taun 1831, aya hiji publikasi manusa anu dumasar kana bebeneran ilahi anu dibuka segélna dina taun 1798.
Those three dates represent not only two hundred and twenty years, but also the structure of the Hebrew word “Truth”, which is created by combining the first, thirteenth and last letters of the Hebrew alphabet to create the word “Truth.” A divine publication at the beginning and a human publication at the ending, and 1798 represents an increase of knowledge which would manifest a class of wicked persons who rejected that knowledge, and thus represented the thirteenth letter, which is a symbol of rebellion. That link of two hundred and twenty years was established in the movement of the first angel, and the movement of the third angel provides a second witness.
Éta tilu titimangsa ngagambarkeun lain ngan ukur dua ratus dua puluh taun, tapi ogé wangunan kecap Ibrani “Truth”, anu diwangun ku ngagabungkeun hurup kahiji, hurup katilu belas, jeung hurup panungtung dina alfabét Ibrani pikeun ngabentuk kecap “Truth.” Hiji publikasi ilahi dina awalna jeung hiji publikasi manusa dina tungtungna, sarta 1798 ngagambarkeun paningkatan pangaweruh anu bakal nembongkeun hiji golongan jalma-jalma jahat anu nolak éta pangaweruh, ku kituna ngawakilan hurup katilu belas, anu mangrupa lambang pambrontakan. Éta patalina dua ratus dua puluh taun téh ditetepkeun dina gerakan malaikat kahiji, sarta gerakan malaikat katilu nyayagikeun hiji saksi anu kadua.
In 1776, the divine document, the Declaration of Independence, was published and two hundred and twenty years later, in 1996, a human document The Time of the End magazine was published. The human document was derived from the increase of knowledge that was produced at the time of the end in 1989, which, as with 1798, produced a rebellion to the divine message represented by the Declaration of Independence. The increase of knowledge in 1996, identified the future for America as it loses the freedom and independence it had declared in 1776 at the soon coming Sunday law. This provides a second witness that the number two hundred and twenty represents the combination of divinity with humanity, and that second witness was set forth with the signature of “Truth,” and was represented by a first witness in the history of the first angel (the first), and the second witness in the history of the third angel (the last).
Dina taun 1776, dokumén ilahi, nyaéta Déklarasi Kamerdékaan, dipedalkeun, sarta dua ratus dua puluh taun ti harita, dina taun 1996, hiji dokumén manusa, majalah The Time of the End, dipedalkeun. Dokumén manusa éta asalna tina nambahanana pangaweruh anu dihasilkeun dina waktu ahir dina taun 1989, anu, sarua jeung taun 1798, ngalahirkeun hiji pambarontakan ngalawan amanat ilahi anu diwakilan ku Déklarasi Kamerdékaan. Nambahanana pangaweruh dina taun 1996 ngaidéntifikasi mangsa hareup pikeun Amérika nalika éta kaleungitan kabébasan jeung kamerdékaan anu kungsi dinyatakeunana dina taun 1776 dina hukum Minggu anu baris geura datang. Ieu nyadiakeun hiji saksi kadua yén angka dua ratus dua puluh ngalambangkeun ngahijina kaallahan jeung kamanusaan, sarta saksi kadua éta ditepikeun kalayan tandatangan “Truth,” sarta diwakilan ku hiji saksi kahiji dina sajarah malaikat kahiji (anu kahiji), jeung saksi kadua dina sajarah malaikat katilu (anu panungtung).
1776 also marked the beginning of a period that preceded the actual beginning of the earth beast as the sixth kingdom of Bible prophecy. In that preparation period the signature of truth was once again identified by 1776, marking the beginning of the United States, and 1798 marking the beginning of the United States as the sixth kingdom of Bible prophecy. In the middle of that beginning and ending history, 1789 marked the center letter as thirteen colonies ratified the Constitution. Each of the three dates represent the “speaking” of the United States; with the Declaration of Independence in 1776, the Constitution in 1789, and the Alien and Sedition Acts in 1798. That history represents twenty-two years, which is a tithe or a tenth of two hundred and twenty, so it also represents a symbol of the combination of Divinity with humanity.
1776 ogé nandaan awal hiji mangsa nu miheulaan awal sabenerna tina sato bumi minangka karajaan kagenep dina nubuat Alkitab. Dina mangsa persiapan éta, ciri tanda bebeneran sakali deui diidentipikasi ku 1776, anu nandaan awal Amérika Sarikat, sarta 1798 anu nandaan awal Amérika Sarikat minangka karajaan kagenep dina nubuat Alkitab. Di tengah sajarah awal jeung ahir éta, 1789 nandaan hurup puseur nalika tilu welas koloni ngesahkeun Konstitusi. Unggal tina tilu tanggal éta ngawakilan “nyarita”-na Amérika Sarikat; nyaéta ku Déklarasi Kamerdikaan dina 1776, Konstitusi dina 1789, jeung Undang-Undang Alien jeung Hasutan dina 1798. Sajarah éta ngawakilan dua puluh dua taun, anu mangrupa perpuluhan atawa sapersapuluh tina dua ratus dua puluh, ku kituna éta ogé ngawakilan lambang ngahijina Kaallahan jeung kamanusaan.
Its representation is of the history of the earth beast who is portrayed as beginning as a lamb (divinity), and ending as a dragon (humanity). 1776 begins with the Declaration of Independence marking divinity and the Alien and Sedition Acts represent humanity, and in those twenty-two years that preceded the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, the transition from the lamb to the dragon is typified.
Ieu ngagambarkeun sajarah sato galak bumi anu dipidangkeun mimitina minangka anak domba (ketuhanan), tuluy ahirna jadi naga (kamanusaan). Taun 1776 dimimitian ku Déklarasi Kamerdékaan anu nandaan ketuhanan, sarta Alien and Sedition Acts ngagambarkeun kamanusaan; jeung dina dua puluh dua taun anu ngantunkeun sateuacan mimiti pamaréntahan sato galak bumi salaku karajaan kagenep tina nubuat Alkitab, peralihan ti anak domba ka naga ditipologikeun.
The beginning of the twenty-five hundred and twenty years of judgment against the southern kingdom of Judah, is connected with the beginning of the twenty-three hundred years of Daniel chapter eight, verse fourteen. The trampling down of the sanctuary and host in Judah began in 677 BC, and the twenty-three hundred year prophecy began two hundred and twenty years later in 457 BC. The stick of the southern kingdom of Judah is linked with the symbol of forty-six to the northern kingdom, and also linked to the twenty-three hundred years by the link of two-hundred and twenty.
Awal tina dua rébu lima ratus dua puluh taun panghukuman ngalawan karajaan beulah kidul, nyaéta Yuda, patali jeung awal tina dua rébu tilu ratus taun dina Daniel pasal dalapan, ayat opat belas. Nginjek-nginjek tempat suci jeung bala di Yuda dimimitian dina 677 SM, sarta nubuat dua rébu tilu ratus taun dimimitian dua ratus dua puluh taun saterusna, nyaéta dina 457 SM. Tongkat karajaan beulah kidul, nyaéta Yuda, dipatalikeun ku lambang opat puluh genep jeung karajaan beulah kalér, sarta ogé dipatalikeun jeung dua rébu tilu ratus taun ku patalina dua ratus dua puluh.
Paul claimed to be the minister of the dispensation of God, and then defined the dispensation he was a minister of as the mystery of God, which is Christ in you the hope of glory. He further addresses this truth when writing to Timothy.
Paulus ngaku yén dirina teh palayan tina pangaturan Allah, tuluy ngajelaskeun yén pangaturan anu anjeunna layani teh nyaéta rahasia Allah, nya éta Kristus aya di maraneh, harepan kamulyaan. Anjeunna salajengna ngécéskeun ieu bebeneran nalika nulis ka Timoteus.
And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.
Jeung tanpa bantahan, agung pisan rusiah kabaktian téh: Allah parantos nembongan dina daging, diyakinkeun dina Roh, katingali ku para malaikat, diwawarkeun ka bangsa-bangsa sanés Yahudi, dipercaya di dunya, diangkat ka kamulyaan. 1 Timoteus 3:16.
Paul here says that the mystery of godliness is God manifest in the flesh. God is the Head, and the flesh is the body. The mystery of godliness is Christ in the believer, it is the joining of divinity with humanity. Paul also uses the metaphor of marriage as did Hosea.
Paulus di dieu nyebutkeun yén rusiah kasalehan téh Allah anu nembongan dina daging. Allah nyaéta Sirah, ari daging nyaéta awak. Rusiah kasalehan téh Kristus di jero anu percaya; ieu téh ngahijina kaallahan jeung kamanusaan. Paulus ogé ngagunakeun métafora perkawinan saperti anu dilakukeun ku Hosea.
For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Ephesians 5:30–32.
Sabab urang teh anggota awak-Na, tina daging-Na, jeung tina tulang-Na. Ku sabab eta, saurang lalaki bakal ninggalkeun bapana jeung indungna, sarta bakal ngahiji jeung pamajikanana, jeung maranehna duaan bakal jadi hiji daging. Ieu mangrupakeun rusiah anu agung: tapi anu ku sim kuring diomongkeun teh nya eta ngeunaan Kristus jeung gareja. Epesus 5:30–32.
In chapter thirty-seven, when Ezekiel identifies the covenant of the last days, which is the renewed covenant with those identified as the one hundred and forty-four thousand, he provides an illustration of the joining of two sticks. Those two sticks, line upon line, include Hosea and Paul’s marriage metaphor. When they were joined together, they were to be no more two nations, but one nation, forever.
Dina pasal tilu puluh tujuh, nalika Yehezkiel ngaidentifikasi perjangjian ahir jaman, nyaéta perjangjian anu dibaharuan jeung jalma-jalma anu diidentifikasi minangka saratus opat puluh opat rébu, anjeunna méré hiji gambaran ngeunaan ngahijina dua iteuk. Dua iteuk éta, baris demi baris, ngawengku métafora perkawinan ti Hosea jeung Paulus. Nalika éta dihijikeun, maranéhna henteu deui jadi dua bangsa, tapi hiji bangsa, salalawasna.
And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:22, 23.
Jeung Kami baris ngajadikeun maranéhna jadi hiji bangsa di tanah, di luhur gunung-gunung Israil; jeung hiji raja bakal jadi raja pikeun maranéhna kabéh; sarta maranéhna moal jadi dua bangsa deui, jeung moal kabagi deui jadi dua karajaan, salamina. Maranéhna ogé moal najiskeun dirina deui ku brahala-brahala maranéhna, atawa ku hal-hal anu pikageuleuheun, atawa ku salah sahiji palanggaran maranéhna; tapi Kami baris nyalametkeun maranéhna ti sakabéh tempat padumukan maranéhna, anu di dinya maranéhna geus dosa, sarta baris nyucikeun maranéhna; ku kituna maranéhna bakal jadi umat Kami, jeung Kami bakal jadi Allah maranéhna. Ezekiel 37:22, 23.
The joining together of Ezekiel identifies when they are no more divided, nor do they sin any longer, when they are cleansed, and when God is their only God, and they have only one king. On October 22, the Messenger of the Covenant suddenly came to the temple to “cleanse” His people. He came to receive a kingdom, whose people according to Peter were then to be a kingdom of priests and kings. On that date the bridegroom also came to the marriage, which is the mystery Paul and Hosea identify, which represents the combination of divinity with humanity. John identifies that the mystery, which Paul identifies as “Christ in you, the hope of glory,” would be finished in the days of the sounding of the seventh angel.
Ngahijina dina kitab Ezekiel nandakeun iraha maranéhna geus teu kabagi deui, ogé henteu deui ngalakukeun dosa, nalika maranéhna geus disucikeun, sarta nalika Allah jadi hiji-hijina Allah maranéhna, jeung maranéhna ngan boga hiji raja. Dina tanggal 22 Oktober, Utusan Perjangjian ngadadak sumping ka Bait Allah pikeun “nyucikeun” umat-Na. Mantenna sumping pikeun narima hiji karajaan, anu rahayatna nurutkeun Petrus harita kudu jadi hiji karajaan imam-imam jeung raja-raja. Dina tanggal éta ogé panganten lalaki sumping ka pangantenan, anu mangrupakeun rusiah anu diidéntifikasi ku Paulus jeung Hosea, anu ngawakilan ngahijina kaallahan jeung kamanusaan. Yohanes nétélakeun yén rusiah éta, anu ku Paulus diidéntifikasi minangka “Kristus di jero maranéh, pangharepan kamulyaan,” bakal diréngsékeun dina mangsa sora malaikat katujuh keur ditiup.
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
Tapi dina mangsa sora malaikat anu katujuh, nalika anjeunna mimiti niup tarompétna, rusiah Allah bakal diréngsékeun, sakumaha anu geus dipedar ku Anjeunna ka para abdi-Na, nyaéta para nabi. Wahyu 10:7.
The seventh angel is the third woe, which arrived on September 11, 2001. The seventh angel began to sound when the third angel arrived in the history of 1844, and onward, but the rebellion of 1863 prevented the work from being finished. The third angel arrived and the seventh trumpet began to sound again on September 11, 2001, and this time the “mystery of God” is to be “finished.” That “mystery” is the combination of divinity with humanity, which produces the one hundred and forty-four thousand, who then become God’s ensign and army. For this reason, chapter thirty-seven of Ezekiel, begins with Ezekiel being taken to a valley of dead dry bones. Those bones represent Laodicean Adventism on September 11, 2001, and for this reason Paul addresses his gospel of the mystery of God to the Laodiceans.
Malaikat katujuh nyaéta cilaka katilu, anu sumping dina tanggal 11 Séptémber 2001. Malaikat katujuh mimiti ngaguar nalika malaikat katilu sumping dina sajarah taun 1844, sarta terus lumangsung saterusna, nanging pemberontakan taun 1863 ngahalangan supaya padamelanana henteu réngsé. Malaikat katilu sumping, sarta tarompét katujuh mimiti ngaguar deui dina tanggal 11 Séptémber 2001, sarta dina waktos ieu “rusiah Allah” kudu “diréngsékeun.” Eta “rusiah” téh nyaéta ngahijina kaallahan jeung kamanusaan, anu ngahasilkeun saratus opat puluh opat rébu, anu satuluyna jadi panji jeung balatentara Allah. Ku sabab kitu, pasal tilu puluh tujuh tina Yehezkiel dimimitian ku Yehezkiel dibawa ka hiji lebak anu pinuh ku tulang-tulang paéh nu garing. Tulang-tulang éta ngawakilan Adventisme Laodikea dina tanggal 11 Séptémber 2001, sarta ku sabab kitu Paulus ngarahkeun Injilna ngeunaan rusiah Allah ka urang Laodikea.
For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.
Sabab kami hayang aranjeun nyaho, sakumaha gedéna pergumulan anu ku kami dipiara pikeun aranjeun, jeung pikeun maranéhna anu di Laodicea, jeung pikeun sakur anu can kungsi ningali raray kami dina daging; supaya haténa meunang panglipur, dihijikeun babarengan dina kanyaah, jeung ngahontal kana sagala kabeungharan tina kayakinan pinuh dina pamahaman, nepi ka pangakuan kana rusiah Allah, jeung Rama, jeung Kristus; dina Anjeunna disumputkeun sagala banda hikmah jeung pangaweruh. Kolosa 2:1–3.
This is also the description Sister White associates with the dead dry bones of Ezekiel.
Ieu ogé mangrupa katerangan anu ku Sister White dipatalikeun jeung tulang-tulang paéh anu garing dina kitab Ezekiel.
“But not only does this simile of the dry bones apply to the world, but also to those who have been blessed with great light; for they also are like the skeletons of the valley. They have the form of men, the framework of the body; but they have not spiritual life. But the parable does not leave the dry bones merely knit together into the forms of men; for it is not enough that there is symmetry of limb and feature. The breath of life must vivify the bodies, that they may stand upright, and spring into activity. These bones represent the house of Israel, the church of God, and the hope of the church is the vivifying influence of the Holy Spirit. The Lord must breathe upon the dry bones, that they may live.
“Nanging lain baé ibarat ngeunaan tulang-tulang garing ieu lumaku pikeun dunya, tapi ogé pikeun jalma-jalma anu geus dipaparin caang anu gedé; sabab maranéhna ogé sarua jeung rorongkong-rorongkong di lebak éta. Maranéhna boga rupa manusa, rangka awak; tapi maranéhna teu miboga hirup rohani. Tapi ieu misil téh henteu ngantep tulang-tulang garing ngan saukur ngarangkep jadi wangun manusa; sabab henteu cekap lamun ngan aya kasaluyuan dina anggota awak jeung raut pameunteu. Napas kahirupan kudu ngahirupkeun awak-awak éta, sangkan maranéhna bisa nangtung jejeg, sarta hudang kana kagiatan. Tulang-tulang ieu ngagambarkeun kulawarga Israil, gareja Allah, sarta pangharepan gareja téh nya éta pangaruh anu ngahirupkeun ti Roh Suci. Gusti kudu ngambuskeun napas-Na ka tulang-tulang garing éta, sangkan maranéhna hirup.
“The Spirit of God, with its vivifying power, must be in every human agent, that every spiritual muscle and sinew may be in exercise. Without the Holy Spirit, without the breath of God, there is torpidity of conscience, loss of spiritual life. Many who are without spiritual life have their names on the church records, but they are not written in the Lamb’s book of life. They may be joined to the church, but they are not united to the Lord. They may be diligent in the performance of a certain set of duties, and may be regarded as living men; but many are among those who have ‘a name that thou livest, and art dead.’
Roh Allah, kalayan kakawasaan-Na anu ngahudangkeun hirup, kedah aya dina unggal insan anu jadi pangagem, supaya unggal otot jeung urat saraf rohani tiasa digunakeun. Lamun teu aya Roh Suci, lamun teu aya napas Allah, aya kaayaan lingsirna nurani sarta leungitna hirup rohani. Loba jalma anu teu mibanda hirup rohani ngaranna aya dina catetan garéja, tapi maranéhna henteu katulis dina kitab kahirupan Anak Domba. Maranéhna bisa waé ngagabung jeung garéja, tapi henteu ngahiji jeung Gusti. Maranéhna bisa waé rajin dina ngalaksanakeun sababaraha kawajiban anu tangtu, sarta bisa dianggap jalma anu hirup; tapi loba anu kaasup di antara jalma-jalma anu “ngagaduhan ngaran yén maneh hirup, padahal geus paéh.”
“Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.
“Lamun teu aya pertobatan jiwa anu sajati ka Allah; lamun napas hirup Allah teu ngahirupkeun jiwa kana kahirupan rohani; lamun jalma-jalma anu ngaku kana bebeneran teu digerakkeun ku prinsip anu asalna ti sawarga, maranéhna henteu dilahirkeun tina binih anu teu bisa binasa, anu hirup jeung tetep salalanggengna. Lamun maranéhna teu ngandelkeun kana kabeneran Kristus minangka hiji-hijina jaminan maranéhna; lamun maranéhna teu nyonto kana tabiat-Na, teu digawe dina sumanget-Na, maranéhna taranjang, maranéhna teu make jubah kabeneran-Na. Anu paéh mindeng dianggap anu hirup; sabab jalma-jalma anu ngalakonan naon anu ku maranéhna disebut kasalametan nurutkeun pamanggihna sorangan, teu boga Allah anu keur digawé di jerona, boh pikeun mikahayang boh pikeun ngalaksanakeun nurutkeun pangersa-Na anu hade.”
“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.
“Golongan ieu kagambarkeun kalayan écés ku lebak tulang-tulang garing anu ditingali ku Ezekiel dina paningal.” Review and Herald, 17 Januari 1893.
The Laodicean message was first presented to Adventism in 1856, the very year the Lord opened up the advancing light of the “seven times” of Leviticus chapter twenty-six. The message of 1856, consisting of an internal message calling for repentance, and an external message of prophecy, was rejected in 1863. The Laodicean message of the mystery of “Christ in you, the hope of glory”, was repeated in 1888 by Elders Jones and Waggoner, and that message was also identified as the message to Laodicea by Sister White.
Amanat Laodikea mimitina dipidangkeun ka Adventisme dina taun 1856, nyaéta taun anu sarua nalika Gusti muka cahaya anu beuki maju ngeunaan “tujuh kali” dina Imamat pasal dua puluh genep. Amanat taun 1856, anu ngamuat amanat internal anu nyaur kana tobat, jeung amanat eksternal ngeunaan nubuat, ditolak dina taun 1863. Amanat Laodikea ngeunaan rusiah “Kristus di jero maraneh, pangharepan kamulyaan”, diulang deui dina taun 1888 ku Para Sepuh Jones jeung Waggoner, sarta amanat éta ogé ku Sister White diidéntifikasi minangka amanat ka Laodikea.
Line upon line, Ezekiel chapter thirty-seven begins with Ezekiel being spiritually conveyed to September 11, 2001, where he is given a view of Laodicean Adventism, who are dead in sins and trespasses. He is told to give two distinct prophetic messages. The first produces a joining together, but the bodies are still dead. The second prophecy calls for the message of the “four winds” to breathe life into the bones. The message of the four winds is the sealing message of the one hundred and forty-four thousand which identifies four angels holding the four winds. Sister White identifies those four winds as an “angry horse”, seeking to break loose, for it is being restrained. The angry horse of Islam is seeking to break loose and bring death and destruction in its path, as it did on September 11, 2001, and it will be released again at the soon coming Sunday law.
Sajarah demi sajarah, Yehezkiel pasal tilu puluh tujuh dimimitian ku Yehezkiel sacara rohani dibawa ka tanggal 11 Séptémber 2001, di mana anjeunna dipasihan hiji paningal ngeunaan Adventisme Laodikia, anu paéh dina dosa jeung palanggaran. Anjeunna diparéntahkeun pikeun nepikeun dua pesen nubuat anu béda. Nu kahiji ngahasilkeun hiji ngahiji, tapi awak-awak éta masih kénéh paéh. Nubuat anu kadua nyaurkeun supaya pesen ngeunaan “opat angin” ngahirupkeun tulang-tulang éta ku napas kahirupan. Pesen ngeunaan opat angin téh nyaéta pesen pemeteraian pikeun saratus opat puluh opat rébu anu nangtukeun opat malaikat nu nyepeng opat angin. Sadérék White ngaidéntifikasi opat angin éta minangka hiji “kuda ambek”, anu narékahan rék leupas, sabab keur ditahan. Kuda ambek Islam narékahan rék leupas sarta mawa maot jeung karuksakan dina jalanna, sakumaha anu dilakukeunana dina 11 Séptémber 2001, sarta éta bakal dileupaskeun deui dina hukum Minggu anu geura datang.
That message brings the dead bodies into a unified army that is standing upon its feet. That unified army is brought to its feet in response to the message of the seventh angel, for in the days of the sounding of the seventh angel, the mystery of the one hundred and forty-four thousand’s marriage with Christ will be accomplished.
Pesen éta mawa mayit-mayit éta jadi hiji pasukan anu ngahiji, anu nangtung dina suku-sukuna. Pasukan anu ngahiji éta didangdikeun nangtung dina suku-sukuna salaku tanggapan kana pesen malaikat katujuh, sabab dina poé-poé sora tarompet malaikat katujuh, rusiah perkawinan saratus opat puluh opat rébu jeung Kristus bakal dirampungkeun.
Then Ezekiel is shown the joining of two sticks that become one nation. Those two sticks are the northern kingdom of Israel, and the southern kingdom of Judah, which are joined together as one nation at the conclusion of their mutual scattering periods of twenty-five hundred and twenty years. Their mutual conclusion produces a spiritual temple, represented by the forty-six years at the beginning and at the ending of the mutual scattering times.
Saterusna Ezekiel dipintonkeun dihijina dua iteuk anu jadi hiji bangsa. Dua iteuk éta nya éta karajaan kalér Israél jeung karajaan kidul Yuda, anu dihijikeun jadi hiji bangsa dina panungtungan mangsa paburencayna maranéhna masing-masing salila dua rébu lima ratus dua puluh taun. Panungtungan anu silih patali éta ngahasilkeun hiji Bait Allah rohani, anu dilambangkeun ku opat puluh genep taun dina awal jeung dina ahir mangsa paburencayna anu silih patali.
We will continue this study in the next article.
Urang baris neraskeun ieu panalungtikan dina artikel salajengna.
“‘And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper. 2 Chronicles 20:20.’
“‘Tuluy maranéhna gugah isuk-isuk pisan, tuluy indit ka tanah gurun Tekoa; sarta waktu maranéhna keur indit, Yosapat nangtung sarta ngandika, Dangukeun kaula, hé Yuda, jeung maranéh anu nyicingan Yerusalem; percaya ka PANGERAN Allah maranéh, tangtu maranéh bakal diteguhkeun; percaya ka nabi-nabi-Na, tangtu maranéh bakal hasil. 2 Tawarikh 20:20.’”
““Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.’
“Percaya ka PANGERAN Allah maranéh, tangtu maranéh bakal diteguhkeun; percaya ka nabi-nabi-Na, tangtu maranéh bakal hasil.”
“Isaiah 8:20. ‘To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.’
“Isaiah 8:20. ‘Kana Hukum jeung kana Kasaksian; lamun maranéhna nyarita henteu nurutkeun kana ieu pangandika, éta téh lantaran teu aya caang dina maranéhna.’”
“Two texts are here set before God’s people: two conditions for success. The law spoken by Jehovah himself, and the spirit of prophecy, are the two sources of wisdom to guide His people in every experience. Deuteronomy 4:6. ‘This is your wisdom and your understanding in the sight of the nations, who shall say, Surely this great nation is a wise and understanding people.’
“Aya dua naskah diteundeun di hareupeun umat Allah: dua kaayaan pikeun hasil. Hukum anu diucapkeun ku Yéhuwa sorangan, jeung roh nubuat, nya éta dua sumber hikmat pikeun nungtun umat-Na dina unggal pangalaman. Deuteronomy 4:6. ‘Ieu hikmat maranéh jeung pangarti maranéh dina paningal bangsa-bangsa, anu bakal nyarita, Tangtu bangsa anu agung ieu téh umat anu wijaksana jeung boga pangarti.’”
“The law of God and the Spirit of Prophecy go hand in hand to guide and counsel the church, and whenever the church has recognized this by obeying His law, the spirit of prophecy has been sent to guide her in the way of truth.
“Hukum Allah sareng Roh Nubuat silih gandeng pikeun nungtun sareng maparin pituduh ka gareja, sareng iraha waé gareja parantos ngaku hal ieu ku nurut kana hukum-Na, roh nubuat parantos diutus pikeun nungtun dirina dina jalan kayaktian.
“Revelation 12:17. ‘And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’ This prophecy points out clearly that the remnant church will acknowledge God in His law and will have the prophetic gift. Obedience to the law of God, and the spirit of prophecy has always distinguished the true people of God, and the test is usually given on present manifestations.
“Wahyu 12:17. ‘Jeung naga téh bendu ka eta awewe, tuluy indit pikeun merangan sésa turunanana, anu narurut kana parentah-parentah Allah, sarta nyepeng kasaksian Yesus Kristus.’ Ieu nubuat écés nandeskeun yén garéja sésa bakal ngaku Allah dina hukum-Na sarta bakal boga karunia nubuat. Kataatan kana hukum Allah, jeung Roh Nubuat, salawasna ngabédakeun umat Allah anu sajati, sarta ujian éta ilaharna dipasihkeun dumasar kana panyataan-panyataan jaman kiwari.”
“In Jeremiah’s day the people had no question about the message of Moses, Elijah, or Elisha, but they did question and put aside the message sent of God to Jeremiah until its force and power was wasted and there was no remedy but for God to carry them away into captivity.
“Dina jaman Yermia, bangsa éta teu boga pananya ngeunaan amanat Musa, Élia, atawa Élisa, ari amanat anu dikirim ku Allah ka Yermia mah ku maranéhna dipertanyakan sarta disisihkeun nepi ka kakuatan jeung pangaruhna musna, sarta teu aya deui jalan ubarna iwal ti Allah mawa maranéhna ka pangasingan.
“Likewise in the days of Christ the people had learned that Jeremiah’s message was true, and they persuaded themselves to believe that if they had lived in the days of their fathers they would have accepted his message, but at the same time they were rejecting Christ’s message, of whom all the prophets had written.
“Kitu deui dina mangsa Kristus, jalma-jalma geus diajar yén amanat Yermia téh leres, sarta maranéhna ngayakinkeun dirina pikeun percaya yén upama maranéhna hirup dina mangsa karuhunna, tangtu maranéhna bakal narima amanat anjeunna; tapi dina waktu anu sarua maranéhna keur nolak amanat Kristus, anu ku sakumna nabi geus dituliskeun.”
“As the third angel’s message arose in the world, which is to reveal the law of God to the church in its fullness and power, the prophetic gift was also immediately restored. This gift has acted a very prominent part in the development and carrying forward of this message.
“Sabada amanat malaikat katilu mecenghul di dunya, anu dimaksudkeun pikeun nembongkeun hukum Allah ka garéja dina kapinuhan jeung kakawasaanana, karunia nubuat ogé geuwat dipulihkeun. Karunia ieu geus nyekel peran anu kacida menonjolna dina pamekaran jeung dina ngamajukeun amanat ieu.
“As differences of opinion have arisen in reference to interpretations of Scriptures and methods of labor, calculated to unsettle the faith of believers in the message and lead to disunion in the work, the spirit of prophecy has always thrown light on the situation. It has always brought union of thought and harmony of action to the body of believers. In every crisis that has arisen in the development of the message and the growth of the work, those who have stood firmly by the law of God and the light of the Spirit of prophecy have triumphed and the work has prospered in their hands.” Loma Linda Messages, 34.
“Sabab geus timbul rupa-rupa bédana pamadegan dina hal tafsiran Kitab Suci jeung cara-cara gawé, anu bisa ngagoyahkeun iman jalma-jalma anu percaya kana pekabaran éta sarta nyababkeun pacabakan dina pagawéan, Roh nubuat salawasna nyorangkeun cahaya kana kaayaan éta. Roh éta salawasna mawa kasatuan pikiran jeung kasaluyuan dina lampah ka sakumna golongan jalma percaya. Dina unggal krisis anu timbul dina mekarna pekabaran jeung tumuwuhna pagawéan, jalma-jalma anu nangtung pageuh dina hukum Allah jeung cahaya Roh nubuat geus meunang kameunangan, sarta pagawéan éta geus maju dina leungeun maranéhna.” Loma Linda Messages, 34.