Sister White often identifies the golden image on the plain of Dura as the Sunday law.
Nyi White remen nyaruah arca emas di dataran Dura salaku hukum Minggu.
“An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18; 2:1–3, quoted.]” Manuscript Releases, volume 14, 91.
“Hiji Sabat berhala geus didirikeun, sakumaha arca emas didirikeun di dataran Dura. Jeung sakumaha Nebukadnesar, raja Babul, ngaluarkeun parentah yén sakur anu teu daék sujud jeung nyembah ka ieu arca kudu dipaéhan, kitu deui bakal diumumkeun yén sakur anu henteu ngajénan lembaga Minggu bakal dihukum ku panjara jeung pati. Ku kituna Sabat Gusti diinjak-injak. Tapi Gusti geus ngadawuh, ‘Cilaka jalma-jalma anu netepkeun katetepan anu teu adil, jeung anu nyerat katindesan anu geus maranéhna tangtukeun’ [Yesaya 10:1]. [Sepanya 1:14–18; 2:1–3, quoted.]” Manuscript Releases, volume 14, 91.
In this particular passage Sister White references the book of Zephaniah, and in so doing she adds to the prophetic connection of Daniel chapter two and chapter three. Zephaniah identifies that God’s people are to gather together before the decree. He also identifies a trumpet message, which is a symbol of a warning message that is directed against the cities (States) and towers (Churches). He identifies a gathering, which is the element of the “seven times,” that occurs when the Leviticus twenty-six prayer is offered. He identifies a “nation that is not desired,” all the while emphasizing the arrival of God’s executive judgment that begins at the Sunday law and escalates through to the Second Coming of Christ.
Dina petikan husus ieu, Sister White ngarujuk kana kitab Zephaniah, sarta ku ngalakukeun kitu manehna nambahan kana patalina nubuat antara Daniel pasal dua jeung pasal tilu. Zephaniah nétélakeun yén umat Allah kudu ngumpul babarengan saméméh parentah éta dikaluarkeun. Anjeunna ogé nétélakeun hiji amanat tarompet, anu mangrupa lambang amanat peringatan anu ditujukeun ngalawan kota-kota (Nagara-nagara Bagian) jeung munara-munara (Gereja-gereja). Anjeunna nétélakeun hiji pangumpulan, anu mangrupa unsur tina “tujuh kali,” anu kajadian nalika doa Leviticus dua puluh genep dipanjatkeun. Anjeunna nétélakeun hiji “bangsa anu teu dipikahayang,” bari sakaligus nekenkeun datangna pangadilan éksékutip Allah anu dimimitian dina hukum Minggu sarta beuki ngaronjat nepi ka Kadatangan Kristus anu Kadua.
What precedes the decree of the Sunday law is the formation of the image of the beast. The formation of the image of the beast is the visual test that confronts those of God’s people, who have previously passed the dietary test. Before the decree, which is the third (the litmus test), God’s people, who Zephaniah identifies as a “nation that is not desired,” are called to gather together. The first prophecy of Ezekiel is the gathering message, but it is only accomplished for those who recognize their scattered condition and pray the Leviticus twenty-six prayer, as did Daniel, in chapter nine.
Anu miheulaan dekrit hukum Minggu téh nyaéta kabentukna gambar sato galak. Kabentukna gambar sato galak téh mangrupa ujian nu katingali ku panon anu nyanghareupan jalma-jalma umat Allah, anu saméméhna geus lulus dina ujian dahareun. Saméméh dekrit éta, anu mangrupa nu katilu (ujian litmus), umat Allah, anu ku Sepaniah diidéntifikasi minangka “bangsa anu henteu dipikahayang,” dipanggero supaya ngariung babarengan. Nubuat kahiji dina kitab Ezekiel téh nyaéta amanat pangariungan, tapi éta ngan kacumponan pikeun jalma-jalma anu ngaku kana kaayaan maranéhna anu paburencay sarta ngadoa doa Imamat dua puluh genep, sakumaha anu dipigawé ku Daniel, dina pasal salapan.
The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord: the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, A day of the trumpet and alarm against the fenced cities, and against the high towers. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as dust, and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured by the fire of his jealousy: for he shall make even a speedy riddance of all them that dwell in the land. Gather yourselves together, yea, gather together, O nation not desired; Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you. Seek ye the Lord, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger. Zephaniah 1:14–2:3.
Poé agung PANGERAN geus deukeut, enya, geus deukeut, sarta ngagancang pisan, nyaéta sora poé PANGERAN; jelema perkasa bakal ngajerit di dinya kalawan pait. Poé éta téh poé murka, poé kasusah jeung kasangsaraan, poé karuksakan jeung kabinasaan, poé poék jeung kagelapan, poé méga jeung poék nu kandel, poé tarompét jeung alarem ngalawan kota-kota bénténg, jeung ngalawan munara-munara anu luhur. Jeung Kami baris ngadatangkeun kasangsaraan ka manusa, nepi ka maranéhna bakal leumpang kawas jelema buta, sabab maranéhna geus ngalakukeun dosa ka PANGERAN; jeung getih maranéhna bakal dituang kawas lebu, jeung daging maranéhna kawas tai. Boh pérak maranéhna boh emas maranéhna moal bisa nyalametkeun maranéhna dina poé murka PANGERAN; tapi sakuliah nagri bakal dihakan ku seuneu timburu-Na; sabab Anjeunna bakal ngabasmi kalayan gancang sakur anu nyicingan nagri éta. Kumpulkeun maranéh, enya, kumpul, hé bangsa anu teu dipikahayang; saméméh putusan éta ngalahir, saméméh poé éta kaliwat kawas sekam, saméméh amarah PANGERAN anu ngagedur datang ka maranéh, saméméh poé amarah PANGERAN datang ka maranéh. Téangan PANGERAN, hé sakabéh anu lemah lembut di bumi, anu geus ngalakonan pangadilan-Na; téangan kabeneran, téangan kalemesan: meureun maranéh bakal disumputkeun dina poé amarah PANGERAN. Sepanya 1:14–2:3.
A “mighty man” in the Scriptures is a man of power, and the first reference to a “mighty man” is Gideon.
Dina Kitab Suci, “jalma anu perkasa” téh nyaéta jalma anu ngabogaan kakawasaan, sarta rujukan anu kahiji ngeunaan “jalma anu perkasa” téh nyaéta Gideon.
And there came an angel of the Lord, and sat under an oak which was in Ophrah, that pertained unto Joash the Abiezrite: and his son Gideon threshed wheat by the winepress, to hide it from the Midianites. And the angel of the Lord appeared unto him, and said unto him, The Lord is with thee, thou mighty man of valour. And Gideon said unto him, Oh my Lord, if the Lord be with us, why then is all this befallen us? and where be all his miracles which our fathers told us of, saying, Did not the Lord bring us up from Egypt? but now the Lord hath forsaken us, and delivered us into the hands of the Midianites. And the Lord looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee? And he said unto him, Oh my Lord, wherewith shall I save Israel? behold, my family is poor in Manasseh, and I am the least in my father’s house. And the Lord said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man. Judges 6:11–16.
Tuluy sumping hiji malaikat PANGERAN, tuluy linggih di handapeun tangkal ek anu aya di Opra, milik Yoas urang Abiezri; ari putrana, nya eta Gideon, keur ngirik gandum di gigireun pangperesan anggur, sangkan nyumput ti urang Midian. Geus kitu malaikat PANGERAN nembongan ka anjeunna, sarta ngandika ka anjeunna, “PANGERAN nyarengan maneh, he lalaki gagah wanter.” Gideon ngawaler ka anjeunna, “Nun Gusti abdi, upami enya PANGERAN nyarengan ka kami, naha sagala ieu tumiba ka kami? Jeung di mana sagala mujijat-Na anu kungsi dicaritakeun ku karuhun kami, pokna, ‘Naha lain PANGERAN anu mingpin urang kaluar ti Mesir?’ Tapi ayeuna mah PANGERAN parantos ngantunkeun kami, sarta masrahkeun kami kana leungeun urang Midian.” Tuluy PANGERAN neuteup ka anjeunna, sarta ngandika, “Maneh indit ku kakawasaan ieu anu aya dina maneh, tangtu maneh bakal nyalametkeun Israil tina leungeun urang Midian; naha lain Kami anu ngutus maneh?” Saur anjeunna ka Mantenna, “Nun Gusti abdi, ku naon abdi bade nyalametkeun Israil? Tingali, kulawarga abdi panghina-hinana di Menase, sarta abdi anu pangleutikna di bumi rama abdi.” Sarta PANGERAN ngandika ka anjeunna, “Tangtu Kami bakal nyarengan maneh, sarta maneh bakal neunggeul urang Midian saperti hiji jalma wungkul.” Hakim-hakim 6:11–16.
In Zephaniah the mighty man, who is also Gideon, is to cry bitterly. The word “cry” is a symbol of the Midnight Cry in the last days, and the word “bitter” represents righteous indignation. Gideon, or Zephaniah’s “mighty man,” is a symbol of the Elijah message that has the responsibility of showing God’s people their sins, and of course the sins of their fathers.
Dina buku Zepaniah, jalmi perkasa, anu ogé Gideon, bakal ngagorowok kalayan pait. Kecap “ngagorowok” mangrupa lambang tina Midnait Crai dina poé-poé panungtungan, sarta kecap “pait” ngagambarkeun amarah anu bener. Gideon, atawa “jalmi perkasa” dina Zepaniah, mangrupa lambang tina amanat Élias anu miboga tanggung jawab pikeun nembongkeun ka umat Allah dosa-dosa maranéhna, sarta tangtu ogé dosa-dosa karuhun maranéhna.
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
Gorowok sing tarik, ulah nahan-nahan, angkat sora maneh siga tarompet, jeung béjakeun ka umat Kami palanggaranana, sarta ka turunan Yakub dosa-dosana. Yesaya 58:1.
All the prophets align with one another in the last days, so the trumpet message of Isaiah is also the “cry” of the mighty man of Zephaniah, who is Gideon, and they all are identifying the Elijah messenger and his work in the last days. In Isaiah the following verses identify their sins as presumption, for they believe they are actually worshipping and serving the Lord.
Sakabéh nabi silih saluyu dina poé-poé panungtungan, ku kituna talatah tarompét dina kitab Yesaya ogé mangrupa “ceurik” ti lalaki perkasa dina kitab Sepanya, nyaéta Gidion, sarta maranéhna kabéh keur nandaan utusan Élia jeung padamelanana dina poé-poé panungtungan. Dina kitab Yesaya, ayat-ayat di handap ieu nandaan dosa-dosa maranéhna minangka kasombongan kana anggapan sorangan, sabab maranéhna percaya yén sabenerna maranéhna keur nyembah jeung ngaladénan Gusti.
Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinances of justice; they take delight in approaching to God. Isaiah 58:2.
Acan maranéhna neangan ka Kami unggal poé, sarta resep nyaho jalan-jalan Kami, saperti hiji bangsa anu ngalakonan kabeneran jeung henteu ninggalkeun katetepan Allahna; maranéhna nanya ka Kami ngeunaan katetepan kaadilan; maranéhna resep ngadeukeutan ka Allah. Yesaya 58:2.
The bitter cry of the mighty man is the message of the Midnight Cry, which includes the revelation that July 18, 2020 was a presumptuous sin against the Lord that must be repented of and confessed. The nuts and bolts of the message of the Midnight Cry is the formation of the image of the beast, and the subsequent judgment brought upon the United States, and then the world, by Islam.
Tangis pait nu lalaki gagah téh nyaéta amanat tina Sasambat Tengah Peuting, anu ngawengku panyingkepan yén 18 Juli 2020 téh mangrupa dosa kamomong ka PANGERAN anu kudu dipertobatkeun sarta diaku. Inti poko tina amanat Sasambat Tengah Peuting téh nyaéta kabentukna gambar sato galak, jeung pangadilan anu satuluyna didatangkan ku Islam ka Amérika Sarikat, tuluy ka sakuliah dunya.
When the Leviticus twenty-six prayer is accomplished at the end of the wilderness of the three and a half days of Revelation eleven, the precious and vile will be separated. The wise and foolish will either have the golden oil or they will not, and at that time they will be as Gideon’s “one man.” According to Zephaniah, before the Sunday law decree, Gideon, who is Elijah, who is Ezekiel, who is the mighty man will present the message of the Midnight Cry, in conjunction with the bitterness of showing God’s people their sin of participating in the prediction of July 18, 2020, and their unjustified attempt to vindicate their prediction after it utterly failed.
Nalika doa Imamat dua puluh genep kacumponan dina ahir padang gurun tilu satengah poé dina Wahyu sabelas, anu mulya jeung anu hina bakal dipisahkeun. Anu wijaksana jeung anu bodo bakal miboga minyak emas éta atawa henteu, sarta dina waktu éta maranéhna bakal jadi saperti “hiji jelema”-na Gideon. Numutkeun ka Sepanya, saméméh dekrit hukum Minggu, Gideon, anu nyaéta Elia, anu nyaéta Yehezkiel, anu nyaéta lalaki gagah perkasa, bakal nampilkeun amanat Ceurik Tengah Peuting, babarengan jeung kapahitan tina némbongkeun ka umat Allah dosa maranéhna dina milu ilubiung dina ramalan 18 Juli 2020, sarta usaha maranéhna anu teu bisa dibenerkeun pikeun ngabéla ramalan éta sanggeus éta pisan-pisan gagal.
Zephaniah identifies a gathering together of God’s people in the last days that precedes the Sunday law decree. The gathering together is also represented by Ezekiel’s first prophecy in chapter thirty-seven.
Séfania nyebutkeun ngeunaan hiji kumpulna umat Allah dina poé-poé panungtungan anu miheulaan kana dekrit hukum Minggu. Kumpulna éta ogé dilambangkeun ku nubuat kahiji Yéheskiel dina pasal tilu puluh tujuh.
So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:7, 8.
Ku kituna kuring nimbalan sakumaha anu diparéntahkeun ka kuring; sarta waktu kuring keur nimbalan, aya sora, jeung tempo, aya hiji guncangan, tulang-tulang éta ngahiji, unggal tulang kana pasanganna. Jeung nalika kuring niténan, témbong urat-urat jeung daging nembongan dina éta, sarta kulit nutupan éta di luhurna; tapi can aya napas di jerona. Ezekiel 37:7, 8.
Ezekiel prophesied to the dry bones that lay dead in the street of that city of Revelation chapter eleven, where also our Lord was crucified. They are first gathered together.
Yéhézkiél ngaramalkeun ka tulang-tulang garing anu ngagolér paéh di jalan kota éta dina Wahyu pasal sabelas, tempat ogé Gusti urang disalibkeun. Mimitina maranéhna dihimpun heula babarengan.
And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:8–10.
Jeung mayit maranéhna bakal ngagoler di jalan kota gedé éta, anu sacara rohani disebut Sodom jeung Mesir, tempat ogé Gusti urang disalibkeun. Jeung jalma-jalma tina rupa-rupa bangsa, kulawarga, basa, jeung umat bakal ningali mayit maranéhna salila tilu poé satengah, sarta moal ngidinan mayit maranéhna dikurebkeun kana kuburan. Jeung maranéhna anu cicing di bumi bakal suka bungah ku hal éta, sarta mararéntah suka cita, jeung bakal silih kirim hadiah; sabab dua nabi ieu geus nyiksa maranéhna anu cicing di bumi. Wahyu 11:8–10.
They are gathered as the three and a half days are coming to a conclusion. The three and a half days represents the tarrying time of Matthew chapter twenty-five, but it is also the scattering of the “seven times” of Leviticus twenty-six. Those that are gathered have previously been scattered, and Zephaniah identifies them as a “nation not desired.” The nation that is not desired are those who have been dead in the streets while the world rejoiced over their dead bodies, but who are gathered together and then become the nation that is the point of attack of the dragon power of the last days, who lift up the whore of Tyre as their head.
Aranjeunna keur dikumpulkeun nalika tilu satengah poé geus nepi ka ahirna. Tilu satengah poé ngalambangkeun mangsa nungguan dina Mateus pasal dua puluh lima, tapi ogé mangrupa paburencayna “tujuh kali” dina Imamat dua puluh genep. Jalma-jalma anu dikumpulkeun téh saméméhna geus kaburencay, sarta Zefanya nyebut maranéhna salaku “bangsa anu teu dipikahayang.” Bangsa anu teu dipikahayang téh nyaéta jalma-jalma anu geus paéh di jalan-jalan bari dunya girang ku mayit-maréka, tapi anu tuluy dikumpulkeun babarengan sarta saterusna jadi bangsa anu jadi sasaran serangan kakawasaan naga dina poé-poé panungtungan, anu ngangkat palacuran Tirus jadi kapala maranéhna.
A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee. Psalm 83:1–5.
Hiji Lagu atawa Jabur Asap. Mugia Gusti Allah ulah cicing; ulah nahan diri, jeung ulah ngembeng, nun Gusti Allah. Sabab, tenjo, musuh-musuh Gusti nyieun kaributan; jeung jalma-jalma anu ngabencian ka Gusti geus ngangkat sirah. Maranéhna geus ngayakeun musyawarah licik ngalawan umat Gusti, jeung parantos rembugan ngalawan jalma-jalma pilihan Gusti anu disumputkeun. Maranéhna geus ngadawuh, “Hayu, urang tumpes maranéhna supaya ulah deui jadi hiji bangsa, sangkan ngaran Israil ulah aya deui dina pangéling-éling.” Sabab maranéhna geus rembugan babarengan dina hiji kasaluyuan; maranéhna geus nyieun pasatuan ngalawan ka Gusti. Jabur 83:1–5.
Their intent is to take spiritual Israel of the last days and throw them into Nebuchadnezzar’s fiery furnace. When the dead bones first hear Isaiah’s “voice,” crying the message of the Midnight Cry, they are still in the wilderness of the three and a half days. They then must choose to receive or reject the Comforter that Christ promised to send which convicts them of their sin of July 18, 2020.
Maksud maranéhna nyaéta pikeun nyokot Israil rohani dina poé-poé panungtungan sarta miceun maranéhna kana tungku seuneu Nebukadnésar. Nalika tulang-tulang paéh mula-mula ngadéngé “sora” Yesaya, anu ngagero pesen Ceurik Tengah Peuting, maranéhna masih kénéh aya di padang gurun salila tilu satengah poé. Saterusna maranéhna kudu milih pikeun narima atawa nolak Sang Panglipur anu ku Kristus dijangjikeun bakal diutus, anu ngayakinkeun maranéhna ngeunaan dosana tanggal 18 Juli 2020.
Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:1–5.
Hiburkeun, hiburkeun umat Kami, saur Allah maraneh. Ucapkeun kecap panglipur ka Yerusalem, sarta pekakeun ka manehna, yén mangsa peperanganana geus réngsé, yén kasalahanana geus dihampura; sabab tina panangan PANGERAN manehna geus narima dua kali lipet pikeun sakabéh dosana. Aya sora anu ngagorowok di padang gurun: Sadiakeun jalan pikeun PANGERAN, lempengkeun di tanah gurun hiji jalan raya pikeun Allah urang. Unggal lebak bakal diangkat, sarta unggal gunung jeung pasir bakal direndahkeun; anu bengkok bakal dijieun lempeng, jeung tempat-tempat anu garinjul bakal dijieun rata. Mangka kamulyaan PANGERAN bakal dinyatakeun, sarta sakabéh mahluk jasmani bakal nenjo éta babarengan; sabab sungut PANGERAN geus ngandika kitu. Yesaya 40:1–5.
The passage identifying the work of the voice crying in the wilderness has some very detailed information. His message will be based upon a revelation of Christ’s character, as represented by the fact that the “glory,” which is Christ’s character, will be revealed. The Revelation of Jesus Christ that is unsealed just before the close of probation is an unsealing of Christ’s character as represented by the element of His character that is represented as Alpha and Omega. It will also be revealed that His character is “truth.”
Petikan anu ngaidéntifikasi padamelan sora anu ngagorowok di padang gurun ngandung sawatara katerangan anu kacida rinci. Pesenana bakal dumasar kana hiji wahyu ngeunaan tabiat Kristus, sakumaha kagambar ku kanyataan yén “kamulyaan,” anu mangrupa tabiat Kristus, bakal diungkabkeun. Wahyu Yesus Kristus anu dibuka segelna pas saméméh ditutupna panto kasempetan bakal mangrupa kabukana tabiat Kristus, sakumaha kagambar ku unsur tabiat-Na anu dilambangkeun minangka Alfa jeung Omega. Éta ogé bakal diungkabkeun yén tabiat-Na téh “bebeneran.”
Another detail is that when the voice begins to cry, he is still in the wilderness of the three and a half days, for he is crying in the wilderness. Prophetically when his work begins the two witnesses are still dead in the street that runs through Ezekiel’s valley. Another specific fact is that when the voice begins his work, the entire world shall have access to the message. Another observation is that the message is given in the period of the last days when Christ is blotting out the sins of the one hundred and forty-four thousand, for their iniquity has been pardoned. The sad fact that is also revealed “line upon line,” is that only those who meet the requirements of the gospel will receive the pardon that is being accomplished in that history.
Jéntréna deui nyaéta yén nalika sora éta mimiti ngagorowok, anjeunna masih aya di padang gurun salila tilu satengah poé, sabab anjeunna ngagorowok di padang gurun. Sacara profétis, nalika pagawéanana dimimitian, dua saksi éta masih kénéh paéh di jalan anu ngaliwatan lebak Yézékiel. Kanyataan husus séjén nyaéta yén nalika sora éta ngamimitian pagawéanana, sakumna dunya bakal boga aksés kana éta amanat. Paniténan séjén nyaéta yén éta amanat dipasihkeun dina mangsa poé-poé panungtungan nalika Kristus keur mupus dosa-dosa saratus opat puluh opat rébu, sabab kajahatan maranéhna geus dihampura. Kanyataan anu matak prihatin anu ogé diungkabkeun “baris demi baris,” nyaéta yén ngan jalma-jalma anu nyumponan sarat Injil anu bakal nampa panghampura anu keur dilaksanakeun dina sajarah éta.
Only those that respond to the demands associated with the Leviticus twenty-six prayer will have their sins and their father’s sins blotted out, for they will have received “double for all her sins.” The Lord’s “hand” that is associated with their sins and the sins of their fathers is a symbol of the first disappointment, where the Lord held His hand over a mistake that produced the first disappointment. In Millerite history His hand prevented God’s people from seeing a hidden truth. His hand in that history represented His divine providence. In the last days His hand represents God’s peoples rejection of a revealed truth by God’s people, and His hand then represents His divine judgment.
Ngan jalma-jalma anu ngaréspon kana tungtutan-tungtutan anu patali jeung doa Imamat dua puluh genep wungkul anu bakal dihapus dosa-dosana jeung dosa-dosa karuhunna, sabab maranéhna geus narima “rangkep dua pikeun sakabéh dosa-dosana.” “Leungeun” Gusti anu patali jeung dosa-dosana jeung dosa-dosa karuhunna téh mangrupa lambang tina kuciwa anu kahiji, nalika Gusti nahan panangan-Na kana hiji kasalahan anu ngahasilkeun kuciwa anu kahiji. Dina sajarah Millerite, panangan-Na nyegah umat Allah tina ningali hiji bebeneran anu disumputkeun. Panangan-Na dina sajarah éta ngawakilan pangapingan ilahi-Na. Dina poé-poé panungtungan, panangan-Na ngawakilan panolakan umat Allah kana hiji bebeneran anu geus diungkabkeun ku Allah, sarta panangan-Na harita ngawakilan pangadilan ilahi-Na.
With the voice of Ezekiel’s first prophecy the dead are formed together, but not yet standing as a mighty army. The second prophecy of Ezekiel chapter thirty-seven, accomplishes that by bringing the breath that comes from the four winds.
Ku sora dina nubuat kahiji Yehezkiel, anu paéh dihijikeun deui, tapi can acan nangtung jadi hiji pasukan anu perkasa. Nubuat kadua dina Yehezkiel pasal tilu puluh tujuh ngalaksanakeun éta ku mawa napas anu asalna ti opat angin.
Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:9–14.
Mangka anjeunna ngandika ka abdi, “Ramala ka angin, ramala, eh anak manusa, sarta ucapkeun ka angin, Kieu timbalan Gusti Allah: Heu napas, datanglah ti opat penjuru angin, sarta hembuskeun ka ieu jalma-jalma nu geus paéh, supaya maranéhna hirup.” Ku kituna abdi ngaramal sakumaha anu diparéntahkeun ka abdi, sarta napas éta asup ka maranéhna, tuluy maranéhna hirup, jeung nangtung dina suku maranéhna, jadi hiji balad anu pohara gedéna. Tuluy Anjeunna ngandika ka abdi, “Eh anak manusa, ieu tulang-tulang teh sakumna kulawarga Israil; ieu maranéhna nyarita, ‘Tulang-tulang kami geus garing, harepan kami geus sirna; kami geus kapisah ti bagian kami.’ Ku sabab eta ramala, sarta ucapkeun ka maranéhna, Kieu timbalan Gusti Allah: Tenjo, eh umat Kami, Kami baris muka kuburan-kuburan maraneh, sarta ngajadikeun maraneh kaluar ti jero kuburan-kuburan maraneh, jeung mawa maraneh ka tanah Israil. Jeung maraneh bakal nyaho yen Kami teh PANGERAN, waktu Kami geus muka kuburan-kuburan maraneh, eh umat Kami, sarta ngaluarkeun maraneh ti jero kuburan-kuburan maraneh, sarta nempatkeun Roh Kami di jero maraneh, tuluy maraneh bakal hirup, jeung Kami bakal netepkeun maraneh di tanah maraneh sorangan; mangka maraneh bakal nyaho yen Kami, PANGERAN, geus ngandika kitu, sarta geus ngalaksanakeunana, dawuhan PANGERAN.” Yehezkiel 37:9–14.
That breath of Ezekiel’s prophecy is the sealing message, for it comes from the four winds.
Éta napas tina nubuat Yehezkiel téh nyaéta amanat panyegelan, sabab éta asalna ti opat penjuru angin.
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. Revelation 7:1–3.
Sanggeus ieu, sim kuring ningali opat malaikat nangtung dina opat juru bumi, nyekel opat angin bumi, supaya angin ulah niup ka bumi, ka laut, atawa ka hiji tangkal ogé. Tuluy sim kuring ningali malaikat séjén naék ti beulah wétan, mawa meterai Allah anu hirup; anjeunna sasauran ku sora tarik ka opat malaikat anu dipaparin kawasa pikeun ngaruksak bumi jeung laut, saur-Na, “Ulah ngaruksak bumi, boh laut, boh tatangkalan, nepi ka kami geus nempatkeun meterai kana tarang para abdi Allah urang.” Wahyu 7:1–3.
The four winds arise from the east, and prophetically, Islam is both “the east wind” and “the children of the east.” Ezekiel’s “breath,” which transforms the formed bodies into “a great and exceeding army” is the message that seals the one hundred and forty-four thousand. The sealing message of Revelation chapter seven, arises from the east. That message is the message of the Midnight Cry, and Zephaniah identifies it as the trumpet “alarm against the fenced cities, and against the high towers.”
Opat angin timbul ti wetan, sarta sacara nubuat, Islam téh boh “angin wetan” boh “barudak wetan.” “Napas” dina kitab Yézékiel, anu ngarobah awak-awak nu geus kabentuk jadi “pasukan anu kacida gedéna jeung pohara lobana,” nyaéta pesen anu nyégel saratus opat puluh opat rébu. Pesen panyegelan dina Wahyu pasal tujuh timbul ti wetan. Pesen éta nyaéta pesen Ceurik Tengah Peuting, sarta Zépanya nétélakeun éta minangka trompet “gera ngalawan kota-kota anu dibénténg, jeung ngalawan munara-munara anu luhur.”
A tower is a symbol of the church.
Munara nyaéta lambang garéja.
“In the parable the householder represented God, the vineyard the Jewish nation, and the hedge the divine law which was their protection. The tower was a symbol of the temple.” The Desire of Ages, 597.
“Dina ieu misil, juragan imah ngagambarkeun Allah, kebon anggur ngagambarkeun bangsa Yahudi, jeung pager ngagambarkeun hukum ilahi anu jadi panangtayungan maranéhna. Munara téh lambang Bait Allah.” The Desire of Ages, 597.
A city is a kingdom in Bible prophecy. The papacy is “Babylon,” “that great city.” France and thereafter the United States are “the great city,” of “Sodom and Egypt.” Jerusalem is the “great city,” that comes down out of heaven. Zephaniah’s message is against the cities and towers, or against the combination of church and state, which by definition is the image of the beast. It is the “secret” message of Daniel chapter two.
Hiji kota nyaéta hiji karajaan dina nubuat Alkitab. Kapausan téh “Babul,” “kota gedé éta.” Perancis sarta sanggeusna Amérika Sarikat nyaéta “kota gedé,” milik “Sodom jeung Mesir.” Yerusalem nyaéta “kota gedé,” anu turun ti sawarga. Amanat Sepanya ditujukeun ngalawan kota-kota jeung munara-munara, atawa ngalawan gabungan garéja jeung nagara, anu ku hartina sorangan mangrupa gambar sato galak. Ieu téh amanat “rahasia” dina Daniel pasal dua.
Just before the Sunday law decree, that is Nebuchadnezzar’s golden image test of Daniel chapter three, the dead bodies awaken and are transformed into a mighty army to proclaim the message identifying and opposing the formation of the combination of church and state, while also identifying that Islam is the providential tool which God employs to exercise His judgment upon those who enforce Sunday worship as He has in past history. The message identifies that when the image is fully developed, and enforces the mark of the beast, the judgment will be delivered.
Pas saméméh dekrit hukum Minggu, nyaéta ujian patung emas Nebukadnesar dina Daniel pasal tilu, mayit-mayit hudang sarta dirobah jadi hiji pasukan anu gagah perkasa pikeun ngumumkeun talatah anu ngaidéntifikasi jeung nentang kabentukna paduan gareja jeung nagara, bari ogé ngaidéntifikasi yén Islam téh alat pituduh pangawasa Allah anu ku Mantenna dipaké pikeun ngalaksanakeun pangadilan-Na ka jalma-jalma anu maksa ibadah Minggu, sakumaha anu geus dilakukeun-Na dina sajarah baheula. Talatah éta ngaidéntifikasi yén nalika patung éta geus mekar sapinuhna, sarta maksa tanda sato galak, mangka pangadilan éta bakal ditepikeun.
There is no direct reference in Daniel chapter three to the image of the beast that leads to and reaches its maturity at the Sunday law, but there cannot be a third message without a first and second, for chapter two of Daniel must be included in the revelation of the truths represented in Daniel chapter three. The “secret” of the image dream of chapter two identifies God’s people coming to recognize the life and death implications of Nebuchadnezzar’s image of the beast.
Dina Daniel pasal tilu teu aya rujukan langsung kana gambar sato galak anu ngarah ka jeung ngahontal kadewasaanana dina hukum Minggu, tapi moal aya pesen katilu tanpa pesen kahiji jeung kadua, sabab Daniel pasal dua kudu kaasup dina panyingkepan bebeneran-bebeneran anu dilambangkeun dina Daniel pasal tilu. “Rahasia” tina impian ngeunaan gambar dina pasal dua nandakeun umat Allah nu datang ka ngarti kana implikasi hirup jeung pati tina gambar sato galakna Nebukadnesar.
Sanctified logic requires that when Nebuchadnezzar determined that he was going to have a dedication ceremony to his golden idol, that the idol must first be built, and the musicians would need to practice the music they would play at the ceremony. There had to be advance preparation of construction going on over a period of time with excavation, a foundation laid, scaffolding, and workmen coming and going, and that preparation was the formation of the image of Nebuchadnezzar’s dream, but Nebuchadnezzar’s pride determined to make an image of only one beast, not all the kingdoms of Bible prophecy. The construction of that image is the test that God’s people must pass before probation closes, and before they are sealed, before the music plays.
Logika anu disucikeun nuntut yén nalika Nebukadnésar netepkeun yén manéhna rek ngayakeun upacara pangbakti ka brahala emasna, brahala éta kudu heula diwangun, sarta para musisi kudu latihan heula kana musik anu baris dipaénkeun dina éta upacara. Kudu aya persiapan ti heula dina pangwangunan anu lumangsung salila sawatara mangsa, kalayan panggalian, pondasi anu diteundeun, parancah, jeung para pagawé anu datang jeung indit, sarta éta persiapan téh nyaéta ngabentuk gambar tina impian Nebukadnésar, tapi kareueus Nebukadnésar nangtukeun pikeun nyieun gambar ngan ukur tina hiji sato galak, lain sakabéh karajaan-karajaan tina nubuat Alkitab. Pangwangunan gambar éta nyaéta ujian anu umat Allah kudu lulus saméméh mangsa kasempetan rahmat ditutup, jeung saméméh maranéhna disegel, saméméh musik dimaénkeun.
Sanctified logic also identifies that Shadrach, Meshach and Abednego were not the only Hebrew slaves that witnessed the advance preparation for the dedication of the golden image. They were simply the only Hebrews that understood the implications of those preparations as a life and death warning, and made their own personal preparation for the coming crisis.
Logika anu disucikeun ogé ngébréhkeun yén Sadrak, Mesak, jeung Abednego lain hiji-hijina budak Ibrani anu nyaksian persiapan anu dilakukeun ti heula pikeun pangbaktian ka arca emas éta. Maranéhna ngan saukur hiji-hijina urang Ibrani anu ngartos kana implikasi tina persiapan-persiapan éta minangka pangéling-ngéling hirup jeung maot, tuluy ngayakeun persiapan pribadi sorangan pikeun nyanghareupan krisis anu bakal datang.
In the passage from Sister White at the beginning of this article, she not only aligns Zephaniah’s decree with Nebuchadnezzar’s golden image and the Sunday law, she also identifies Isaiah’s unrighteous decree.
Dina petikan ti Sister White dina awal ieu artikel, anjeunna lain ngan ukur nyaluyukeun parentah Sepanya jeung arca emas Nebukadnesar sarta hukum Minggu, tapi anjeunna ogé nangtukeun parentah anu teu adil tina Yesaya.
Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed; To turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless! And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory? Isaiah 10:1–3.
Cilaka maranéhna anu netepkeun katetepan-katetepan anu teu adil, jeung anu nulis kakejeman anu geus maranéhna parentahkeun; pikeun nyasabkeun nu malarat tina pangadilan, jeung ngarampas hak jalma miskin ti umat Kami, sangkan para randa jadi mangsana, jeung sangkan maranéhna ngarampok nu yatim! Jeung naon anu rek maranéh lakukeun dina poé pamariksaan, jeung dina karuksakan anu bakal datang ti kajauhan? ka saha maranéh bakal ngungsi pikeun pitulung? jeung di mana maranéh bakal ninggalkeun kamulyaan maranéh? Yesaya 10:1–3.
Isaiah’s “unrighteous decree,” is the Sunday law, and it is “the day of visitation” and “desolation,” for the United States, for “national apostasy” is followed by “national ruin.” According to Isaiah, at the Sunday law, which is also Nebuchadnezzar’s golden image, the “desolation” “shall come from far.”
“Ketetepan anu teu adil” dina kitab Yesaya téh nya éta hukum Minggu, sarta éta téh “poé pangdatangan” jeung “karuksakan” pikeun Amérika Sarikat, sabab “murtadna bangsa” dituturkeun ku “ruksakna bangsa.” Numutkeun ka Yesaya, dina mangsa hukum Minggu, anu ogé mangrupa patung emasna Nebukadnésar, “karuksakan” éta “bakal datang ti kajauhan.”
Remember this, and show yourselves men: bring it again to mind, O ye transgressors. Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure: Calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it. Hearken unto me, ye stouthearted, that are far from righteousness: I bring near my righteousness: it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory. Isaiah 46:8–13.
Émut ieu, sarta tunjukkeun yén maranéh téh lalaki-lalaki anu teges; élingkeun deui ieu dina pikiran, hé para palanggar. Émut kana perkara-perkara baheula ti jaman purba; sabab Kami téh Allah, jeung taya deui nu séjén; Kami téh Allah, jeung taya nu sarua jeung Kami, anu nganyatakeun ahir ti mimiti, jeung ti jaman baheula perkara-perkara anu can kajadian, nyebutkeun, Rancangan Kami bakal tetep nangtung, sarta Kami bakal ngalaksanakeun sagala kahayang Kami; ngagero manuk nu galak ti wetan, nyaéta jalma anu ngalaksanakeun pituduh Kami ti nagri anu jauh; enya, Kami geus ngucapkeunana, Kami ogé bakal nganteurkeunana kajadian; Kami geus nangtukeunana, Kami ogé bakal ngalaksanakeunana. Dangukeun Kami, hé maranéh anu haténa teuas, anu jauh ti kabeneran: Kami ngadeukeutkeun kabeneran Kami; éta moal jauh, jeung kasalametan Kami moal nunda-nunda; sarta Kami bakal netepkeun kasalametan di Sion pikeun Israil, kamulyaan Kami. Yesaya 46:8–13.
Isaiah places this passage at the end of the tarrying time, for then his “salvation shall” no longer “tarry.” It is at the end of Revelation eleven’s three and a half days. The end of the tarrying time is marked by the arrival of the message of the Midnight Cry, when Ezekiel’s great army stands up. When they stand up, they are lifted up as an ensign in Revelation chapter eleven.
Yesaya netepkeun ieu petikan dina ahir mangsa panundaan, sabab harita “kasalametan-Na” moal deui “ngalalangsar.” Ieu lumangsung dina ahir tilu satengah poé dina Wahyu pasal sabelas. Ahir mangsa panundaan ditandaan ku datangna amanat Panjerit Tengah Peuting, nalika bala gede Yehezkiel nangtung. Nalika maranéhna nangtung, maranéhna diangkat jadi panji dina Wahyu pasal sabelas.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:11–14.
Sarta sanggeus tilu poe satengah, Roh kahirupan ti Allah asup ka maranéhna, tuluy maranéhna nangtung dina sukuna; sarta kasieun anu kacida hébna tumiba ka jalma-jalma anu ningali maranéhna. Jeung maranéhna ngadéngé sora anu tarik ti sawarga, nyarios ka maranéhna, “Naék ka dieu.” Tuluy maranéhna naék ka sawarga dina hiji mega; sarta musuh-musuhna nenjo maranéhna. Dina jam anu sarua kajadian lini anu gedé, sarta sapuluh sahiji ti kota éta rubuh, jeung dina éta lini paéh jalma tujuh rébu urang; ari sésana kacida sieunna, tuluy muji kamulyaan ka Allah nu di sawarga. Cilaka anu kadua geus kaliwat; jeung, lah, cilaka anu katilu gancang datang. Wahyu 11:11–14.
The two witnesses of Revelation eleven ascend to heaven as the ensign, in the same hour as the earthquake, which is the Sunday law. At that time, or as John says, “in that hour,” according to Isaiah, chapter forty-six, God calls “the man” who executes His counsel, who is also “a ravenous bird from the east”. The ravenous bird, that is “the man” God employs to execute His counsel comes from “a far country”. In Isaiah chapter ten, at the time of the “unrighteous decree” which is the Sunday law, the “desolation” of the United States comes from “far.” “East” is a symbol of Islam, for in prophecy they are both “the children of the east,” and “the east wind.” A “bird” in prophecy is a religion, as represented by Babylon being a cage full of hateful and unclean birds. The “ravenous bird” that comes from a far country in the east, is the religion of Islam.
Dua saksi dina Wahyu pasal sabelas naék ka sawarga minangka panji, dina jam anu sarua jeung lini, nyaéta hukum Minggu. Dina waktu éta, atawa sakumaha ceuk Yohanes, “dina jam éta,” nurutkeun Yesaya pasal opat puluh genep, Allah nyaur “jalma éta” anu ngalaksanakeun pangersa-Na, anu ogé nyaéta “manuk galak ti wetan”. Manuk galak éta, nyaéta “jalma” anu ku Allah dipaké pikeun ngalaksanakeun pangersa-Na, asalna ti “nagara anu jauh”. Dina Yesaya pasal sapuluh, dina waktu “kaputusan anu teu adil” anu nyaéta hukum Minggu, “kajurungna” Amérika Sarikat datangna ti “jauh.” “Wetan” téh lambang Islam, sabab dina nubuat maranéhna téh duanana disebut “barudak wetan,” jeung “angin wetan.” “Manuk” dina nubuat téh agama, sakumaha digambarkeun ku Babul jadi kurungan pinuh ku manuk-manuk anu pikageuleuheun jeung najis. “Manuk galak” anu datang ti hiji nagara anu jauh di wetan, nyaéta agama Islam.
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 18:2.
Jeung manéhna ngagorowok kalawan sora anu tarik pisan, saurna, “Babul anu agung geus rubuh, geus rubuh, sarta geus jadi tempat cicing sétan-sétan, jeung panyumputan unggal roh jahat, sarta kurungan unggal manuk najis jeung pikageuleuheun.” Wahyu 18:2.
The three-fold-union of modern Babylon represents three forms of government, and also three forms of religion. The religion of the United Nations is spiritualism, the religion of the United States is apostate Protestantism and the religion of the pope is Catholicism. All those religious persuasions are sometimes symbolized as women, but also as birds. It is the religious and political force of the United Nations, with the United States as the primary king, that places the papacy on the throne of the earth. In the book of Zechariah, it is two birds that establish the pope, who is identified as that “wicked” by the apostle Paul in second Thessalonians.
Paguyuban tilu-rangkeupan Babul modéren ngagambarkeun tilu wangun pamaréntahan, sarta ogé tilu wangun agama. Agama Perserikatan Bangsa-Bangsa nyaéta spiritualisme, agama Amérika Serikat nyaéta Protestanisme murtad, jeung agama paus nyaéta Katolik. Sakabéh paham kaagamaan éta sawatara kali dilambangkeun minangka awéwé, tapi ogé minangka manuk. Kakuatan agama jeung pulitik Perserikatan Bangsa-Bangsa, kalayan Amérika Serikat salaku raja utama, anu nempatkeun kakapausan dina tahta bumi. Dina kitab Zakaria, aya dua manuk anu ngadegkeun paus, anu ku rasul Paulus dina 2 Tesalonika diidéntifikasi minangka “anu jahat” téa.
Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah. And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof. Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.
Tuluy malaikat anu nyarita ka kuring indit ka hareup, sarta pok ka kuring, “Angkat ayeuna panon maneh, sarta tingali, naon ieu anu keur maju ka hareup.” Tuluy ceuk kuring, “Naon éta?” Saur anjeunna, “Ieu téh hiji efa anu keur maju ka hareup.” Saur anjeunna deuih, “Ieu téh rupa maranéhna di sakuliah bumi.” Jeung, behold, aya hiji talenta timbel anu diangkat; sarta ieu téh hiji awewe anu diuk di tengah-tengah efa. Saur anjeunna, “Ieu téh kajahatan.” Tuluy anjeunna ngalungkeun éta ka tengah-tengah efa; sarta anjeunna ngalungkeun beurat timbel kana sungutna. Tuluy ku kuring diangkat panon, sarta ningali, jeung, behold, kaluar dua awewe, sarta angin aya dina jangjang maranéhna; sabab maranéhna boga jangjang kawas jangjang bango; sarta maranéhna ngangkat efa éta di antara bumi jeung langit. Tuluy ceuk kuring ka malaikat anu nyarita ka kuring, “Ka mana maranéhna mawa efa éta?” Saur anjeunna ka kuring, “Pikeun ngawangunkeun hiji imah keur éta di tanah Sinear; sarta éta bakal diteguhkeun, sarta ditempatkeun di dinya dina dasar dirina sorangan.” Zakaria 5:5–11.
An ephah is a basket used for measuring. The two women that place the ephah, or basket that the papacy sits in the midst of, are two churches. Two religions will take the religion that is defined in the Bible as “that wicked” and build her a house in the land of Shinar. Shinar is another name for Babylon, and the Catholic church is Babylon the great in the last days.
Hiji efa téh wadah anu dipaké pikeun ngukur. Dua awewe anu nempatkeun eta efa, atawa wadah anu di tengahna kapapaan linggih, nyaéta dua garéja. Dua agama bakal nyandak agama anu dijentrekeun dina Kitab Suci minangka “that wicked” sarta ngawangunkeun imah keur dirina di tanah Sinear. Sinear téh ngaran séjén pikeun Babul, sarta garéja Katolik nyaéta Babul nu agung dina poe-poe panungtungan.
The two women that “establish” the wicked woman in Babylon, have “wind in their wings.” Those women are also birds, for they have “wings,” and their justification for placing the woman is the “wind” of Islam, for Islam brings together every man’s hand. The woman that is lifted up, has been trapped in the ephah since her deadly wound in 1798, for there had been a leaden weight placed upon the mouth of the ephah she was in. But when the music of Nebuchadnezzar’s worship ceremony begins, the two women of apostate Protestantism and Spiritualism remove the leaden weight, and lift up the eighth head, that is of the seven.
Dua awéwé anu “ngadegkeun” awéwé jahat di Babul, boga “angin dina jangjangna.” Awéwé-awéwé éta ogé manuk, sabab maranéhna boga “jangjang,” sarta alesan maranéhna pikeun nempatkeun éta awéwé téh “angin” Islam, sabab Islam ngahijikeun leungeun unggal jalma. Awéwé anu diangkat éta, geus kajebak dina efa ti saprak tatu maéhna dina taun 1798, sabab aya batu timah anu geus diteundeun kana sungut efa tempat manéhna aya. Tapi nalika musik upacara ibadah Nebukadnesar dimimitian, dua awéwé tina Protestanisme murtad jeung Spiritualisme nyabut batu timah éta, sarta ngangkat sirah kadalapan, anu asalna tina anu tujuh.
“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.
“Waktu urang ngadeukeutan kana krisis panungtungan, kacida pentingna supaya aya kasaluyuan jeung kasatunggalan di antara alat-alat Gusti. Dunya pinuh ku badai, perang, jeung pasalisihan. Tapi dina hiji hulu—kakawasaan kapapaan—jalma-jalma bakal ngahiji pikeun ngalawan Allah dina diri saksi-saksi-Na. Kasatunggalan ieu dikukuhkeun ku si murtad agung. Bari manéhna ngupayakeun ngahijikeun para agénna dina merangan bebeneran, manéhna bakal digawé pikeun mecah jeung ngabubarkeun para pangabela éta. Sirik, prasangka goréng, omongan goréng, dipaparin ku manéhna pikeun nimbulkeun paséa jeung pacengkadan.” Testimonies, jilid 7, 182.
The threefold union lifts up the papacy as the head, for they intend to destroy the nation not desired.
Persatuan tilu rupa ngangkat kapausan jadi hulu, sabab maranéhna boga maksud pikeun ngancurkeun bangsa anu henteu dipikahayang.
For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. Psalm 83:2–4.
Sabab, tempo, musuh-musuh Anjeun nyieun kaributan; sarta jalma-jalma anu ngabenci ka Anjeun geus ngangkat huluna. Maranéhna geus nyieun piwuruk anu licik ngalawan umat Anjeun, sarta geus musyawarah ngalawan jalma-jalma pilihan rusiah Anjeun. Maranéhna geus ngucap, Hayu, urang putuskeun maranéhna nepi ka henteu jadi bangsa deui; supaya ngaran Israil ulah aya deui dina pangéling-éling. Jabur 83:2–4.
A bird is a religion, and the “ravenous bird from the east” which God calls at the “hour” of the Sunday law, when the message of the Midnight Cry is being proclaimed, is Islam. That is why in the very hour that the resurrected dead ascend into heaven as the ensign, the “third woe” of Islam comes quickly. This is why Isaiah states in verse one of chapter ten, “Woe” unto them that declare unrighteous decrees. The “Woes” of Revelation are Islam, and Islam is the providential judgment, or tool, or staff (Isaiah 10:5) that God uses to punish the United States for enforcing Sunday worship.
Hiji manuk ngagambarkeun hiji agama, sarta “manuk buas ti wétan” anu ku Allah dipanggero dina “jam” hukum Minggu, nalika amanat Panjerit Tengah Peuting keur diproklamasikeun, nyaéta Islam. Ku sabab éta, dina jam éta pisan, nalika nu paéh anu dihirupkeun deui naék ka sawarga jadi panji, “cilaka” anu katilu tina Islam datang kalawan gancang. Ieu sababna Yesaya nyatakeun dina ayat kahiji pasal sapuluh, “Cilaka” ka maranéh anu netepkeun katetepan-katetepan anu teu adil. “Cilaka-cilaka” dina Wahyu nyaéta Islam, sarta Islam téh pangadilan pangersa, atawa pakakas, atawa iteuk (Yesaya 10:5) anu digunakeun ku Allah pikeun ngahukum Amérika Sarikat lantaran maksa ibadah Minggu.
Isaiah chapter forty-six, identifies the “ravenous bird from the east,” as “the man that executeth my counsel.” That “man” is Islam, and he is called “from a far country,” for God “purposed” to judge the United States, and thereafter the world, for Sunday enforcement, as He did in former times with pagan Rome and the first four trumpets, and then with papal Rome in the fifth and sixth “Woe” trumpets. His purpose in Isaiah chapter forty-six is to call the “ravenous bird from the east,” and He informs His people who desire to understand His counsel and purpose “Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure.”
Yesaya pasal opat puluh genep, ngaidentipikasi “manuk buas ti wetan” minangka “jelema anu ngalaksanakeun piwuruk Kami.” Eta “jelema” teh Islam, sarta anjeunna disebut “ti nagri anu jauh,” sabab Allah geus “nangtukeun” pikeun ngahakiman Amérika Sarikat, sarta satuluyna dunya, ku sabab panguatkeun poé Minggu, sakumaha Anjeunna geus ngalakukeun dina mangsa baheula ka Roma kapir jeung opat tarompet kahiji, tuluy ka Roma kapausan dina tarompet “Cilaka” kalima jeung kagenep. Maksud-Na dina Yesaya pasal opat puluh genep nyaeta pikeun ngagero “manuk buas ti wetan,” sarta Anjeunna ngawartosan ka umat-Na anu mikahayang ngarti kana piwuruk jeung maksud-Na, “Ingetlah kana perkara-perkara baheula ti jaman kuna: sabab Kami teh Allah, jeung teu aya deui nu sejen; Kami teh Allah, jeung teu aya anu sarua jeung Kami, Anu ngembarkeun ahir ti mimiti, jeung ti jaman baheula perkara-perkara anu can kajadian, saur-Na, Piwuruk Kami bakal tetep nangtung, sarta Kami bakal ngalaksanakeun sagala kersa Kami.”
In verse three Isaiah chapter ten, Isaiah records three important questions:
Dina ayat katilu dina Yesaya pasal sapuluh, Yesaya nyatet tilu patalékan anu penting:
And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory? Isaiah 10:3.
Jeung maraneh rek naon dina poe pangadilan, jeung dina karuksakan anu bakal datang ti kajauhan? ka saha maraneh rek ngungsi pikeun pitulung? jeung di mana maraneh rek ninggalkeun kamulyaan maraneh? Yesaya 10:3.
The final question identifies that the glorious land loses her glory at the unrighteous decree. The glory of the United States is the Constitution, which is fully overturned at the Sunday law.
Patarosan panungtung netelakeun yén nagri anu mulya téh kaleungitan kamulyaanana ku dekrit anu teu adil. Kamulyaan Amérika Sarikat nyaéta Konstitusi, anu dibalikeun sagemblengna dina hukum Minggu.
“And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity.” The Great Controversy, 441.
“Jeung Konstitusi ngajamin ka rahayat hak pikeun pamaréntahan ku dirina sorangan, ku netepkeun yén para wawakil anu dipilih ku sora rahayat kudu ngadamel jeung ngalaksanakeun hukum. Kabébasan iman agama ogé dipaparinkeun, unggal jalma diidinan nyembah ka Allah nurutkeun pituduh nuranina. Républikanisme jeung Protestanisme jadi prinsip-prinsip dasar bangsa éta. Prinsip-prinsip ieu mangrupakeun rusiah kakawasaan jeung kamakmuranana.” The Great Controversy, 441.
It is the Constitution that identifies the glory that is left in the dust at the Sunday law.
Nyaéta Konstitusi anu nangtukeun kamulyaan anu ditinggalkeun dina lebu nalika hukum Minggu diberlakukan.
“When the nation for which God has worked in such a marvelous manner, and over which He has spread the shield of Omnipotence, abandons Protestant principles, and through its legislature gives countenance and support to Romanism in limiting religious liberty, then God will work in His own power for His people that are true. The tyranny of Rome will be exercised, but Christ is our refuge.” Testimonies to Ministers, 206.
“Waktu bangsa anu ku Allah geus digarap ku cara anu kacida endahna, sarta anu ku Anjeunna geus dipayungan ku taméng Kakawasaan Nu Mahaagung, ninggalkeun asas-asas Protestan, sarta ngaliwatan badan législatifna méré pangrojong jeung dukungan ka Romanisme dina ngawatesan kabébasan agama, mangka Allah bakal nindak dina kakawasaan-Na sorangan pikeun umat-Na anu satia. Kakelaliman Roma bakal dijalankeun, tapi Kristus teh pangungsian urang.” Testimonies to Ministers, 206.
At Isaiah’s “unrighteous decree,” which is the Sunday law, the glory of the United States is gone, and it immediately answers Isaiah’s second question as it prophetically flees to the United Nations, the ten-king confederacy of Revelation chapter seventeen for help to address the attack of Islam of the third “Woe”. The first of the three questions identifies the setting of the Sunday law desolation that causes the United States to begin its next work of forcing the entire world to accept the combination of church and state, as represented by the unification of the United Nations and the Catholic Church, with the pope in control of the unholy relationship. It calls that desolation “the day of visitation”. All these prophetic realities align with Nebuchadnezzar’s dedication service for the golden image.
Dina “parentah anu teu adil” nurutkeun Yesaya, nyaéta hukum Minggu, kamulyaan Amérika Sarikat parantos sirna, sarta éta langsung ngajawab patalékan kadua Yesaya nalika sacara nubuatan ngungsi ka Perserikatan Bangsa-Bangsa, nyaéta pasamuan sapuluh raja dina Wahyu pasal tujuh belas, pikeun néangan pitulung dina nyanghareupan serangan Islam tina “Cilaka” anu katilu. Patarosan kahiji tina tilu patarosan éta netelakeun kaayaan karuksakan hukum Minggu anu nyababkeun Amérika Sarikat ngamimitian pagawéanana anu salajengna, nyaéta maksa sakumna dunya narima gabungan garéja jeung nagara, sakumaha dilambangkeun ku ngahijina Perserikatan Bangsa-Bangsa jeung Garéja Katolik, kalayan paus ngawasa hubungan anu teu suci éta. Karuksakan éta disebutna “poé pamariksaan”. Sakabéh kanyataan nubuatan ieu sajajar jeung ibadah pangbakti Nebukadnesar pikeun arca emas.
We will continue chapter three of Daniel in the next article.
Urang baris neruskeun pasal katilu tina Daniel dina tulisan salajengna.
“In the history of Nebuchadnezzar and Belshazzar, God speaks to the people of today. The condemnation that will fall upon the inhabitants of the earth in this day will be because of their rejection of light. Our condemnation in the judgment will not result from the fact that we have lived in error, but from the fact that we have neglected Heaven-sent opportunities for discovering truth. The means of becoming conversant with the truth are within the reach of all; but, like the indulgent, selfish king, we give more attention to the things that charm the ear, and please the eye, and gratify the palate, than to the things that enrich the mind, the divine treasures of truth. It is through the truth that we may answer the great question, ‘What must I do to be saved?’” Bible Echo, September 17, 1894.
“Dina sajarah Nebukadnésar jeung Bélsasar, Allah nyarios ka umat jaman kiwari. Hukuman anu bakal tumiba ka pangeusi bumi dina mangsa ieu téh ku sabab maranéhna nampik cahaya. Panghukuman urang dina pangadilan moal asal tina kanyataan yén urang geus hirup dina kasalahan, tapi tina kanyataan yén urang geus ngalalaworakeun kasempetan-kasempetan anu dikirim ti Sawarga pikeun manggihan bebeneran. Sarana pikeun jadi wawuh kana bebeneran aya dina jangkauan saréréa; tapi, saperti raja anu nurut kana hawa napsu jeung mikiran dirina sorangan, urang leuwih merhatikeun hal-hal anu ngareuah-reuah ceuli, anu nyugemakeun panon, jeung anu ngamareuman kahayang létah, tibatan hal-hal anu ngabeungharan pikiran, nyaéta harta-harta bebeneran ilahi. Ngan ku jalan bebeneran urang bisa ngajawab patalékan anu agung, ‘Naon anu kudu ku abdi dipigawé supaya salamet?’” Bible Echo, 17 Séptémber 1894.