Sister White often identifies that the prophetic lessons that are needed to be understood are portrayed with the rise and fall of kingdoms.
Sadérék White remen ngaidentifikasi yén palajaran-pelajaran nubuat anu perlu kahartos téh digambarkeun ku naék jeung ragragna karajaan-karajaan.
“From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.
“Tina naék jeung ragragna bangsa-bangsa sakumaha geus dijentrekeun écés dina kitab Daniel jeung Wahyu, urang kudu diajar kumaha euweuh hargana kamulyaan lahiriah jeung kamulyaan dunya belaka. Babul, kalawan sagala kakawasaan jeung kaagunganana, anu tandinganana can kungsi deui katingali ku dunya urang ti harita,—kakawasaan jeung kaagungan anu ku jalma-jalma dina mangsa éta katingalina kacida pageuhna jeung langgengna,—kumaha tuntas pisan éta geus musna! Saperti “kembang jukut,” éta geus binasa. Yakobus 1:10. Kitu deui binasana karajaan Média-Pérsia, jeung karajaan-karajaan Gréasia jeung Roma. Kitu deui musnana sagala anu henteu ngajadikeun Allah minangka dadasarna. Ngan anu pageuh kabeungkeut kana maksud-Na, jeung nganyatakeun tabiat-Na, anu bisa langgeng. Prinsip-prinsip-Na téh hiji-hijina hal anu ajeg anu dipikawanoh ku dunya urang.” Prophets and Kings, 548.
The “rise and fall” of the kingdoms that are represented in the books of Daniel and Revelation are the focal point of a correct approach to the study of prophecy. The fall of Babylon is typified by the fall of Nimrod’s Babel in Genesis eleven. Then in Daniel chapter five, Babylon falls again. The papacy’s history of its rise to power in the year 538, and its subsequent fall in 1798, also typifies the final fall of Babylon, for the papal power is prophetically spiritual Babylon. The papacy fell in 1798, and Revelation chapter eighteen outlines its final fall. In Daniel chapter eleven, and verse forty-five, the papacy, represented there as the king of the north, comes to its end with none to help. This takes place when probation closes, for verses forty-five of chapter eleven, and verse one of chapter twelve, represent the same history.
“Naék jeung ragragna” karajaan-karajaan anu digambarkeun dina kitab Daniel jeung Wahyu mangrupakeun titik puseur tina pendekatan anu bener kana ulikan nubuat. Ragragna Babul ditipikeun ku ragragna Babelna Nimrod dina Kajadian sabelas. Saterusna, dina Daniel pasal lima, Babul ragrag deui. Sajarah kapapaan dina naékna kana kakawasaan dina taun 538, jeung ragragna salajengna dina 1798, ogé ngetipikeun ragragna ahir Babul, sabab kakawasaan kapausan sacara nubuat nyaéta Babul rohani. Kapapaan ragrag dina 1798, jeung Wahyu pasal dalapan welas ngaguratkeun ragragna ahirna. Dina Daniel pasal sabelas, ayat opat puluh lima, kapapaan, anu di dinya digambarkeun minangka raja kalér, ngahontal tungtungna kalayan taya nu nulungan. Ieu lumangsung nalika mangsa pamariksaan ditutup, sabab ayat opat puluh lima tina pasal sabelas jeung ayat hiji tina pasal dua welas ngagambarkeun sajarah anu sarua.
And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45, 12:1.
Jeung anjeunna bakal nanjeurkeun kemah-kemah karatonna di antara sagara-sagara, di gunung suci anu mulya; tapi anjeunna bakal nepi ka tungtungna, jeung moal aya saurang ogé anu nulungan anjeunna. Jeung dina mangsa éta Mikail bakal gugah, pangeran agung anu nangtung pikeun ngabéla anak-anak umat anjeun; jeung bakal aya mangsa kasusah, anu can kungsi aya ti saprak aya hiji bangsa nepi ka mangsa éta kénéh; jeung dina mangsa éta umat anjeun bakal dibébaskeun, nyaéta unggal jalma anu kapanggih kaserat dina kitab. Daniel 11:45, 12:1.
The message of the second angel is structured upon the fact that Babylon has fallen twice. Literal Babylon, represented by Nimrod and Belshazzar fell twice, and spiritual Babylon fell in 1798, and does so again, when human probation closes.
Pesen malaikat kadua disusun dumasar kana kanyataan yén Babul geus ragrag dua kali. Babul harfiah, anu diwakilan ku Nimrod jeung Belsyazar, ragrag dua kali, sarta Babul rohani ragrag dina taun 1798, jeung bakal ragrag deui nalika mangsa kasempetan manusa geus ditutup.
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.
Tuluy aya malaikat séjén, pok nyarios, “Babul geus runtuh, geus runtuh, éta kota gedé, sabab manéhna geus nginumkeun ka sakabéh bangsa anggur amarah tina palacuranana.” Wahyu 14:8.
The repetition of the fall of Babylon in the second angel provides the prophetic justification for identifying the doubling of words and phrases within the Scriptures as a symbol of the combined messages of the second angel and the Midnight Cry. It also upholds the principle identified by Sister White, concerning the study of prophecy being based upon the rise and fall of the kingdoms represented in the books of Daniel and Revelation. It illustrates the concept that to understand the fall of Babylon, the student of prophecy must bring together all of Babylon’s falls, “line upon line,” to establish the correct prophetic message of the final fall of Babylon.
Pangulanganana ragragna Babulon dina malaikat kadua méré dasar nubuatan pikeun ngécéskeun yén panggandaan kecap-kecap jeung frasa-frasa dina Kitab Suci minangka lambang tina pesen-pesen nu ngahiji ti malaikat kadua jeung Panyaur Tengah Peuting. Ieu ogé ngukuhkeun prinsip nu diidéntifikasi ku Sister White, yén ulikan ngeunaan nubuatan kudu dumasar kana naékna jeung ragragna karajaan-karajaan nu digambarkeun dina kitab Daniel jeung Wahyu. Ieu ngagambarkeun konsép yén pikeun ngartos ragragna Babulon, murid nubuatan kudu ngahijikeun sakabéh ragragna Babulon, “baris kana baris,” pikeun netepkeun pesen nubuatan nu leres ngeunaan ragragna pamungkas Babulon.
Babylon falling twice in the message of the second angel, is based upon the prophetic rule which identifies that truth is established upon the testimony of two witnesses. The doubling of Babylon’s fall within the message, represents the prophetic methodology that is identified in the Bible as the latter rain. That sacred methodology, which is the latter rain, is the application of bringing various lines of prophecy together “line upon line.” When employed by the student of prophecy, the methodology establishes the “message” of the latter rain. The latter rain message that is established through the application of the sacred methodology, is thereafter proclaimed in the combined prophetic histories of the second angel and the Midnight Cry. This was true in the history of the movement of the first angel, and it is true today, in the history of the movement of the third angel.
Rubuhna Babulon dua kali dina amanat malaikat kadua, dumasar kana aturan nubuat anu nandakeun yén bebeneran diteguhkeun ku kasaksian dua saksi. Pangduana rubuhna Babulon dina éta amanat ngagambarkeun metodologi nubuat anu dina Alkitab diidéntifikasi minangka hujan ahir. Éta metodologi suci, nyaéta hujan ahir, mangrupa panerapan dina ngahijikeun rupa-rupa jalur nubuat “line upon line.” Lamun dipaké ku nu ngulik nubuat, éta metodologi netepkeun “amanat” hujan ahir. Amanat hujan ahir anu diteguhkeun ngaliwatan panerapan metodologi suci, satuluyna diproklamasikeun dina sajarah-sajarah nubuat anu dihijikeun tina malaikat kadua jeung Midnight Cry. Ieu leres dina sajarah gerakan malaikat kahiji, jeung leres ogé kiwari, dina sajarah gerakan malaikat katilu.
Chapters four and five of the book of Daniel, represent the line of history which covers the rise and beginning of Babylon, represented by Nebuchadnezzar in chapter four, and then the fall and ending of Babylon, represented by Belshazzar in chapter five. Together they produce one prophetic line. The prophetic line produced by those two chapters is to be laid over the top of Daniel chapters one through three, in order to establish the latter rain message.
Bab opat jeung lima tina kitab Daniel ngagambarkeun runtuyan sajarah anu ngawengku naékna jeung mimiti Babul, anu dilambangkeun ku Nebukadnesar dina bab opat, tuluy ragragna jeung tamatna Babul, anu dilambangkeun ku Belsyazar dina bab lima. Duanana babarengan ngahasilkeun hiji garis nubuat. Garis nubuat anu dihasilkeun ku dua bab éta kudu ditumpangkeun kana luhureun Daniel bab hiji nepi ka tilu, sangkan netepkeun amanat hujan panungtungan.
The two chapters present the fall and rising again of Nebuchadnezzar and the fall and destruction of Belshazzar, and therefore present the fall of Babylon in the beginning and ending of the line. The line of prophecy created by the two chapters is structured upon Babylon falling, rising, and then falling again. That fact alone identifies that those two chapters represent the message of the second angel. The two chapters represent the history of the earth beast of Revelation thirteen, and in that history the message of the second angel and Midnight Cry is twice proclaimed.
Dua pasal éta nampilkeun ragragna jeung hudang deui Nebukadnesar, sarta ragragna jeung karuksakan Belsyazar, ku kituna nampilkeun ragragna Babul dina awal jeung dina ahir garis éta. Garis nubuat anu diwangun ku dua pasal éta disusun dumasar kana Babul anu ragrag, hudang, tuluy ragrag deui. Kanyataan éta wungkul geus nandakeun yén dua pasal éta ngawakilan amanat malaikat anu kadua. Dua pasal éta ngawakilan sajarah sato galak bumi dina Wahyu tilu welas, sarta dina sajarah éta amanat malaikat anu kadua jeung Saur Tengah Peuting diproklamasikeun dua kali.
Therefore, before we begin our consideration of chapters four and five of Daniel, we will identify the sacred methodology which is the latter rain, and then by employing that methodology we will identify the message of the latter rain.
Ku sabab kitu, saméméh urang ngawitan mertimbangkeun Daniel bab opat jeung lima, urang baris nangtukeun metodologi suci anu mangrupa hujan ahir, tuluy ku ngagunakeun éta metodologi urang baris nangtukeun pesen ngeunaan hujan ahir.
A significant waymark of the history of the first and second angel was the methodology represented by William Miller’s rules of prophetic interpretation. Those rules were used by men to identify the message of the Midnight Cry, and that message was the latter rain message for that history. A significant waymark of the history of the third angel is the methodology represented as “Prophetic Keys”. Those rules are to be used in conjunction with the rules of William Miller to identify the message of the Midnight Cry in our current history, and the message that is now being established by those rules is the latter rain message of the last days. Miller’s rules represent the early rain in the prophetic history of the earth beast, and those rules combined with the “Prophetic Keys” represent the latter rain in the prophetic history of the earth beast.
Hiji waymark anu penting dina sajarah malaikat kahiji jeung kadua nyaéta metodologi anu diwawakilan ku aturan-aturan tafsir nubuat William Miller. Eta aturan dipaké ku jalma-jalma pikeun ngaidentifikasi pekabaran Midnite Cry, sarta eta pekabaran téh nya éta pekabaran hujan panungtungan pikeun sajarah éta. Hiji waymark anu penting dina sajarah malaikat katilu nyaéta metodologi anu diwawakilan minangka “Prophetic Keys”. Eta aturan kudu dipaké babarengan jeung aturan-aturan William Miller pikeun ngaidentifikasi pekabaran Midnite Cry dina sajarah urang ayeuna, sarta pekabaran anu ayeuna keur diteguhkeun ku eta aturan nyaéta pekabaran hujan panungtungan dina poé-poé pamungkas. Aturan-aturan Miller ngawakilan hujan mimiti dina sajarah nubuat sato galak bumi, sarta eta aturan anu dihijikeun jeung “Prophetic Keys” ngawakilan hujan panungtungan dina sajarah nubuat sato galak bumi.
The latter rain is the methodology employed to produce the message. There are those who are deceived because they seek for the latter rain experience, without first seeking the message that produces the experience. The Pentecostal churches of Christianity are a clear example of that deception. That same type of misguided direction is available to those who do seek for the latter rain message, but refuse to seek for the methodology that identifies and establishes the latter rain message. Without the correct methodology, the correct message cannot be identified. Without the correct message, the correct experience is an impossibility.
Hujan panungtung téh nya éta métodologi anu dipaké pikeun ngahasilkeun éta amanat. Aya sawatara jalma anu katipu ku sabab maranéhna néangan pangalaman hujan panungtung, bari can heula néangan amanat anu ngahasilkeun éta pangalaman. Garéja-garéja Pentakosta dina Kakristenan mangrupakeun conto anu écés tina éta panipuan. Jinis arah anu salah anu sarua kénéh aya pikeun jalma-jalma anu mémang néangan amanat hujan panungtung, tapi nampik néangan métodologi anu nangtukeun jeung netepkeun amanat hujan panungtung. Tanpa métodologi anu bener, amanat anu bener moal bisa dipikawanoh. Tanpa amanat anu bener, pangalaman anu bener téh hiji hal anu mustahil.
The significance of this biblical fact goes unrecognized by most, for they have never considered the possibility that there is one right way to study the Bible, and that there are many wrong ways to study the Bible. The wrong way to study the Bible, that is by far the most often chosen, is to trust other men’s opinions of what the Bible teaches. It is such a common issue with men, that every church organizes a system to address this falsely perceived need of their flocks. That false need, produces the false work of establishing a system of leaders who are identified as the spiritual experts of biblical understanding that will correctly direct the understanding of the untrained flock. The Bible does identify a very organized system for the structure of a church, which includes elders, prophets and teachers, but the Bible never endorses the corruption of church organization that produces a system of leaders who have been ordained to identify what is or what isn’t truth, and thereafter, who is and who isn’t a heretic.
Pentingna ieu kanyataan Alkitabiah henteu kacangking ku pangaweruh kalolobaan jalma, sabab maranéhna can kungsi mertimbangkeun kamungkinan yén aya hiji jalan anu bener pikeun nalungtik Alkitab, sarta aya loba jalan anu salah pikeun nalungtik Alkitab. Jalan anu salah pikeun nalungtik Alkitab, nyaéta anu jauh leuwih remen dipilih, nya éta ngandelkeun pamadegan jalma-jalma séjén ngeunaan naon anu diajarkeun ku Alkitab. Ieu jadi perkara anu kacida ilaharna di antara manusa, nepi ka unggal garéja nyusun hiji sistem pikeun ngajawab kabutuhan anu sacara salah disangka dipiboga ku jamaahna. Kabutuhan palsu éta ngahasilkeun karya palsu, nya éta ngadegkeun hiji sistem pamingpin anu dipikawanoh minangka ahli-ahli rohani dina pamahaman Alkitab anu bakal ngarahkeun pamahaman jamaah anu can dilatih kalawan bener. Alkitab mémang netelakeun hiji sistem anu kacida tertibna pikeun tatanan hiji garéja, anu ngawengku para kokolot, nabi-nabi, jeung guru-guru, tapi Alkitab henteu kungsi ngadukung korupsi dina organisasi garéja anu ngahasilkeun hiji sistem pamingpin anu geus ditahbiskeun pikeun netepkeun naon anu enya jeung naon anu lain enya, sarta satuluyna, saha anu bid’ah jeung saha anu lain bid’ah.
Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.
Usahakeun satékah polah sangkan diri hidep kabuktian katarima ku Allah, jadi pagawe anu teu kudu era, anu leres ngedalkeun firman kayaktian. 2 Timoteus 2:15.
A church leader is to exhort, rebuke, teach and guard against false doctrines and those who promote the false doctrines, but we are each to “study to show” ourselves “approved unto God,” by “rightly dividing the word of truth.” In doing so, we must know the methodology that the Bible identifies as the correct way to rightly divide the word of truth. The book of Isaiah sets forth these issues in the context of the latter rain, so it is there that we will begin.
Pamingpin gareja kudu mapatahan, ngomean, ngajar, jeung ngajaga tina doktrin palsu sarta jalma-jalma anu nyebarkeun doktrin palsu éta, tapi urang masing-masing kudu “nalungtik sangkan némbongkeun” diri urang “ditarima ku Allah,” ku cara “ngabagi kalawan bener kecap bebeneran.” Dina ngalakukeun éta, urang kudu nyaho metodologi anu ku Alkitab dipikawanoh minangka jalan anu bener pikeun ngabagi kalawan bener kecap bebeneran. Kitab Yesaya ngedalkeun perkara-perkara ieu dina kontéks hujan panungtungan, ku sabab éta dinya urang bakal ngamimitian.
In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea. In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:1–13.
Dina poe eta PANGERAN ku pedang-Na anu seukeut, anu gede, jeung anu kuat, bakal ngahukum Lewiatan, eta oray anu ngabelesat, nya eta Lewiatan, eta oray anu melengkung; sarta Anjeunna bakal meuncit naga anu aya di laut. Dina poe eta, nyanyikeunlah ngeunaan eta: Hiji kebon anggur beureum. Kami, PANGERAN, anu ngajagana; unggal waktu Kami bakal nyiramna; supaya ulah aya nu ngaruksak eta, Kami bakal ngajagana peuting jeung beurang. Murka teu aya dina Kami: saha anu bakal nyanghareupan Kami ku rungkun cucuk jeung rungkun eri dina perang? Kami bakal ngaliwat nembus eta, Kami bakal ngaduruk eta sakaligus. Atawa hayu manehna nyekel kana kakuatan Kami, supaya manehna meunang damai jeung Kami; enya, manehna bakal meunang damai jeung Kami. Anjeunna bakal ngabalukarkeun turunan Yakub ngakar; Israil bakal mekar jeung nyunas, sarta ngeusian beungeut dunya ku buah. Naha Anjeunna geus neunggeul manehna sakumaha Anjeunna neunggeul jalma-jalma anu neunggeul manehna? atawa naha manehna dipaehan nurutkeun pangpeuncitan jalma-jalma anu dipaehan ku manehna? Kalawan ukuran, nalika eta mimiti nembongan, Anjeun bakal ngarobah perkara jeung eta; Anjeunna nahan angin-Na anu tarik dina poe angin wetan. Ku sabab kitu, kasalahan Yakub bakal dipupus; sarta ieu sakabeh buahna, nya eta ngaleungitkeun dosana; nalika manehna ngajadikeun sakabeh batu altar kawas batu kapur anu ditumbuk nepi ka peupeus, rungkun-rungkun keramat jeung arca-arca moal nangtung deui. Tapi kota anu dikuatan ku benteng bakal jadi suwung, tempat padumukan bakal ditinggalkeun, sarta diantep kawas tanah gurun; di dinya anak sapi bakal ngangon, di dinya manehna bakal ngagolér, sarta ngahakan dahan-dahanna. Nalika dahanna geus garing, eta bakal dipatahkeun; awewe-awewe datang, tuluy ngadurukna; sabab eta teh umat anu taya pangarti: ku sabab eta, Anjeunna anu nyiptakeun maranehna moal mikawelas ka maranehna, jeung Anjeunna anu ngawangun maranehna moal mintonkeun kanyaah ka maranehna. Sarta bakal kajadian dina poe eta, yen PANGERAN bakal ngagebug ti saluran walungan nepi ka walungan Mesir, sarta maraneh bakal dikumpulkeun saurang-saurang, eh anak-anak Israil. Sarta bakal kajadian dina poe eta, yen tarompet anu agung bakal ditiup, sarta maranehna bakal datang, nya eta anu geus ampir binasa di tanah Asyur, jeung anu kabuang di tanah Mesir, sarta bakal nyembah ka PANGERAN di gunung suci di Yerusalem. Yesaya 27:1–13.
In the previous articles, we have repeatedly addressed the “ensign” that is lifted up to call God’s other children out of Babylon. The last verse of Isaiah chapter twenty-seven, addresses the work of the ensign when it says “the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria.” Assyria is a symbol of Babylon in the last days, and those that hear the warning message to come out of Babylon in the verse, come and worship with those represented as the one hundred and forty-four thousand who are prophetically located at “the holy mount at Jerusalem.”
Dina artikel-artikel saméméhna, urang geus sababaraha kali ngabahas “panji” anu diangkat pikeun nyaur anak-anak Allah nu séjén supaya kaluar ti Babul. Ayat panungtungan dina Yesaya pasal dua puluh tujuh nyangkem kana pagawean panji éta nalika nyebutkeun, “tarompet anu gedé bakal ditiup, sarta maranéhna anu geus rék binasa di tanah Asyur bakal datang.” Asyur téh lambang Babul dina poé-poé panungtungan, sarta jalma-jalma anu ngadéngé amanat pangéling-ngéling supaya kaluar ti Babul dina éta ayat, maranéhna datang sarta nyembah babarengan jeung jalma-jalma anu digambarkeun salaku saratus opat puluh opat rébu, anu sacara nubuat diperenahkeun di “gunung suci di Yerusalem.”
The verse says, “and it shall come to pass in that day.” “That day,” which is the day when the second voice of Revelation chapter eighteen, calls God’s other children out of Babylon, is the setting for the entire chapter. The second voice of Revelation chapter eighteen, cries at the Sunday law, when the whore of Tyre is remembered.
Ayat éta nyebutkeun, “jeung bakal kajadian dina poe éta.” “Poe éta,” nyaéta poe nalika sora kadua tina Wahyu pasal dalapan welas nyaur budak-budak Allah séjén kaluar ti Babul, mangrupakeun latar pikeun sakabéh pasal éta. Sora kadua tina Wahyu pasal dalapan welas ngagero dina mangsa hukum Minggu, nalika palacuran Tirus diinget deui.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.
Jeung kuring ngadéngé sora séjén ti sawarga, saurna, Kaluar maranéh ti dinya, hé umat Kami, sangkan maranéh ulah milu kana dosa-dosana, jeung sangkan maranéh ulah katarajang ku bala-balana. Sabab dosa-dosana geus nepi ka sawarga, jeung Allah geus émut kana kajahatan-kajahatanana. Wahyu 18:4, 5.
Isaiah chapter twenty-seven, begins by identifying the same day that the chapter ends with, when it says, “In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea.”
Yesaya pasal dua puluh tujuh dimimitian ku netepkeun poé anu sarua jeung anu jadi panutup pasal éta, nalika éta nyebutkeun, “Dina poé éta PANGERAN, ku pedang-Na anu seukeut, anu agung, jeung anu kuat, bakal ngahukum Leviatan, éta oray anu ngajalur; nya éta Leviatan, éta oray anu bengkok; sarta Mantenna bakal maehan naga anu aya di laut.”
At the Sunday law God’s executive, retributive judgment begins upon the kingdoms of the dragon (the United Nations), the beast (the papacy) and the false prophet (the United States). At the Sunday law the false prophet is overthrown as the sixth kingdom of Bible prophecy, and national apostasy produces national ruin. The Sunday law is where God’s executive judgments begin to fall upon the dragon, who is Satan (and whose earthly kingdom is represented as the dragon), the beast and the false prophet. It is a progressive punishment, that begins at the Sunday law. The beginning and the ending of chapter twenty-seven of Isaiah is the Sunday law, and the chapter represents specific issues that are directly connected with the history that leads up to and follows after the Sunday law.
Dina hukum poé Minggu, pangadilan eksekutif Allah anu ngabales mimitian tumiba kana karajaan-karajaan naga (Perserikatan Bangsa-Bangsa), sato galak (kapapaan) jeung nabi palsu (Amérika Sarikat). Dina hukum poé Minggu, nabi palsu dijungkirbalikkeun minangka karajaan kagenep dina nubuat Alkitab, sarta kamurtadan nasional ngahasilkeun karuksakan nasional. Hukum poé Minggu téh tempat pangadilan-pangadilan eksekutif Allah mimiti tumiba kana naga, nyaéta Iblis (jeung anu karajaanana di bumi dilambangkeun ku naga), sato galak, jeung nabi palsu. Ieu mangrupa hukuman anu lumangsung saeutik-saeutik, anu dimimitian dina hukum poé Minggu. Mimiti jeung ahirna pasal dua puluh tujuh kitab Yesaya téh nyaéta hukum poé Minggu, sarta éta pasal ngagambarkeun perkara-perkara husus anu langsung patali jeung sajarah anu ngarah ka hukum poé Minggu sarta anu nuturkeun sanggeus hukum poé Minggu.
We are considering chapter twenty-seven, for it establishes the prophetic setting for chapters twenty-eight and twenty-nine. In those chapters we will find the definition of the latter rain as a methodology, which will allow us to understand the significance of laying chapters four and five of Daniel over the top of chapters one through three of Daniel. After Isaiah chapter twenty-seven, identifies the beginning of the progressive punishment of the dragon’s kingdom, he records that in that period of time, God’s people are commanded to “sing unto her.” Sing unto who?
Urang keur nimbangkeun pasal dua puluh tujuh, sabab éta netepkeun latar nubuat pikeun pasal dua puluh dalapan jeung dua puluh salapan. Dina éta pasal-pasal urang baris manggihan harti hujan ahir minangka hiji métodologi, anu bakal ngamungkinkeun urang ngartos pentingna numpangkeun pasal opat jeung lima tina Daniel kana luhureun pasal hiji nepi ka tilu tina Daniel. Sanggeus Yesaya pasal dua puluh tujuh ngaidentipikasi awal hukuman nu lumangsung sacara progresif ka karajaan naga, anjeunna nyatet yén dina mangsa éta umat Allah diparéntahkeun pikeun “nyanyikeun ka dirina.” Nyanyi ka saha?
The answer of who is to be sung to is in the title of the song, for they are to sing “a vineyard of red wine, that the Lord keeps.” The story of the vineyard is the story of God’s people, and it is first mentioned by Isaiah in chapter five.
Walon kana saha anu kudu dinyanyikeun aya dina judul éta lagu, sabab maranéhna kudu nyanyi ngeunaan “hiji kebon anggur beureum, anu dijaga ku PANGERAN.” Carita ngeunaan kebon anggur téh nya éta carita umat Allah, sarta éta mimiti disebat ku Yesaya dina bab lima.
Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–5.
Ayeuna baris ngahaleuangkeun pikeun nu dipikanyaah ku abdi, hiji pupujian ngeunaan nu dipikanyaah ku abdi ngeunaan kebon anggurna. Nu dipikanyaah ku abdi kagungan hiji kebon anggur dina hiji pasir anu kacida suburna. Eta kebon dipager ku Mantenna, batu-batuna dipiceun, tuluy dipelakan ku tangkal anggur anu panghadéna, di tengah-tengahna diwangun munara, sarta di jerona ogé didamel tempat meres anggur. Mantenna ngarep-ngarep eta kebon ngahasilkeun buah anggur, tapi anu kaluar malah buah anggur liar. Ayeuna, he pangeusi Yerusalem jeung aranjeun urang Yuda, mangga putuskeun, sim kuring nyuhunkeun, antara Kami jeung kebon anggur Kami. Naon deui anu bisa dipigawé pikeun kebon anggur Kami anu can dipigawé ku Kami ka dinya? Ku naon, nalika Kami ngarep-ngarep eta kebon ngahasilkeun buah anggur, malah ngahasilkeun buah anggur liar? Ayeuna, dengekeun; ku Kami rek dibere nyaho naon anu baris dipigawé ka kebon anggur Kami: pagerna ku Kami baris dicabut, nepi ka eta kebon dihakan; tembokna ku Kami baris diruntuhkeun, nepi ka eta kebon diinjak-injak. Ku Kami eta kebon baris dijieun runtah: moal dipangkas, moal digaru; tapi cucuk jeung rungkun cucuk bakal tumuwuh di dinya. Ka mega-mega ogé ku Kami baris diparentah supaya ulah ngucurkeun hujan ka dinya. Sabab kebon anggur PANGERAN semesta alam teh nya eta kaum Israil, jeung urang Yuda teh pepelakan paparinan-Na anu matak pikaresepeun. Mantenna ngarepkeun kaadilan, tapi tempo, nu aya teh panindesan; ngarepkeun kabeneran, tapi tempo, anu kadenge téh hiji patingjarerit. Yesaya 5:1–5.
In the history of the Sunday law crisis, God’s people are to sing the song of the vineyard to God’s people, for the song says, “And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard.” The song of the vineyard is the song identifying the passing by of a former covenant people, while God enters into covenant with those whom Peter says were “in time past were not a people, but are now the people of God.” It identifies that no rain has fallen upon the vineyard, thus identifying the work of Elijah who comes in that period of time, and who alone can produce rain during that period. We know the song is about the passing by of a covenant people, for the song of the vineyard was sung by Christ to ancient Israel, in the period that ancient Israel was being passed by, while God was simultaneously entering into covenant with spiritual Israel.
Dina sajarah krisis hukum Minggu, umat Allah kudu ngahalekeun kidung kebon anggur ka umat Allah, sabab kidung éta nyebut, “And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard.” Kidung kebon anggur téh mangrupa kidung anu nandakeun kasilihna hiji umat perjangjian baheula, bari Allah ngasup kana perjangjian jeung jalma-jalma anu ku Petrus disebut “in time past were not a people, but are now the people of God.” Éta nandakeun yén euweuh hujan anu turun kana kebon anggur éta, ku kituna nandakeun pagawean Élia anu sumping dina mangsa éta, jeung anu ngan anjeunna waé anu bisa ngahasilkeun hujan salila mangsa éta. Urang terang yén kidung éta nyaritakeun kasilihna hiji umat perjangjian, sabab kidung kebon anggur téh dihaleuangkeun ku Kristus ka Israél baheula, dina mangsa Israél baheula keur disilihkeun, bari Allah dina waktu anu sarua keur ngasup kana perjangjian jeung Israél rohani.
Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:33–45.
Dangukeun deui hiji misil: Aya hiji dunungan imah anu melak kebon anggur, tuluy dipageran ngurilingan, digali tempat pameuncitan anggur di jerona, diwangun munara, tuluy diséwakeun ka para patani, sarta anjeunna indit ka nagri anu jauh. Ari waktu panén buah geus deukeut, anjeunna ngutus hamba-hambana ka para patani éta, supaya narima hasil buahna. Tapi para patani éta nyepeng hamba-hambana, nu saurang digebugan, nu saurang dipaéhan, jeung nu saurang deui dipalédogan ku batu. Anjeunna ngutus deui hamba-hamba séjén, leuwih loba ti nu kahiji; sarta ka maranéhna ogé dipigawé kitu kénéh. Tungtungna anjeunna ngutus putrana ka maranéhna, pokna, Maranéhna tangtu bakal ngahormat ka putra kami. Tapi waktu para patani éta ningali putrana, maranéhna silih carios, Ieu ahli warisna; hayu urang paéhan manéhna, supaya urang ngarebut warisana. Tuluy anjeunna dicerek, dialungkeun ka luar kebon anggur, sarta dipaéhan. Ku sabab kitu, lamun dunungan kebon anggur éta datang, naon anu bakal dipigawé ku anjeunna ka para patani éta? Maranéhna ngawaler ka Anjeunna, Jalma-jalma jahat éta tangtu baris dibinasakeunana kalayan binasa anu pohara, sarta kebon anggurna bakal diséwakeun ka para patani séjén anu bakal mikeun hasil buahna ka anjeunna dina mangsana. Saur Yesus ka maranéhna, Naha maranéh can kungsi maca dina Kitab Suci, Batu anu dipiceun ku tukang-tukang ngadegkeun, éta pisan anu jadi batu poko juru; ieu téh padamelan Gusti, jeung endah dina panon urang? Ku sabab éta Kami nyebut ka maranéh, Karajaan Allah bakal dicokot ti maranéh, sarta dipasrahkeun ka hiji bangsa anu ngahasilkeun buahna. Jeung sing saha anu tisoledat kana batu ieu bakal remuk; tapi sing saha anu katarajang ku éta batu, manéhna bakal digiling nepi ka jadi bubuk. Jeung waktu imam-imam kapala jeung urang Parisi ngadéngé misil-misil-Na, maranéhna ngarti yén Anjeunna nyarioskeun maranéhna. Mateus 21:33–45.
When Jesus sang the song of God’s vineyard to ancient Israel, they were so drawn into the logic and strength of the message, that when Jesus asked the quibbling Jews, what the Lord of the vineyard would do to those who slew the Son, they could not help but provide the correct answer, when they said, “He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.”
Nalika Isa ngidungkeun pupujian ngeunaan kebon anggur Allah ka Israil baheula, maranéhna kacida katarikna ku nalar jeung kakawasaan éta pangandika, nepi ka nalika Isa nanya ka urang Yahudi anu resep ngabantah, naon anu bakal dipigawé ku Pangéran nu boga kebon anggur ka jalma-jalma anu maéhan Putra, maranéhna teu bisa henteu méré jawaban anu bener, nalika maranéhna nyebut, “Anjeunna bakal ngabinasakeun pisan eta jalma-jalma jahat, sarta bakal nyéwakeun kebon anggurna ka patani-patani séjén, anu bakal masrahkeun ka anjeunna hasilna dina usum-usumna.”
Jesus then immediately added another verse to the song, when he sang about the rejected stone, and pulled their answer together with the closing stanza when he stated, “Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.” The “grinding him to powder,” echoes Isaiah twenty-seven making “all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up.” Both are references to the work of revival carried out by Josiah, who symbolized those in the last days that rediscover the “seven times”, which is the stumbling stone that crushes those who refuse to find it precious.
Tuluy Yesus geuwat nambahan ayat séjén kana éta pupujian, basa Anjeunna ngawihkeun ngeunaan batu anu dipiceun, tuluy ngahijikeun jawaban maranéhna jeung pada panutup nalika Anjeunna ngadawuh, “Ku sabab éta Kami nyebut ka maranéh, Karajaan Allah baris dicokot ti maranéh, sarta dipasrahkeun ka hiji bangsa anu ngahasilkeun buahna. Jeung sing saha anu murag kana ieu batu bakal remuk: ari sing saha anu katiban ku éta batu, anjeunna bakal digiling nepi ka jadi lebu.” Ungkara “digiling nepi ka jadi lebu” ngagema kana Yesaya dua puluh tujuh anu nyebut “sagala batu altar kawas batu kapur anu diparecahkeun, leuweung-leuweung suci jeung arca-arca moal nangtung deui.” Duanana mangrupa rujukan kana karya kabangunan rohani anu dipigawé ku Yosia, anu ngalambangkeun jalma-jalma dina poé-poé panungtungan anu manggihan deui “tujuh kali”, anu jadi batu sandungan nu ngaremukkeun jalma-jalma anu nampik nganggap éta batu minangka anu mulia.
In the day of the Sunday law, as represented in Isaiah chapter twenty-seven, those who “in time past were not a people,” are to sing the song of the Lord’s vineyard of red wine. These articles have often identified that there is no third message, without a first and a second message. The Sunday law is the third message, and the day of the Sunday law includes the history of the first and second messages. In chapter twenty-seven of Isaiah, the Sunday law is identifying the period represented in Daniel chapter one, and then again in Daniel chapters one through three. Prophetically, the day of the Sunday law in chapter twenty-seven is identifying the history of September 11, 2001, when the first message was empowered through to the soon-coming Sunday law.
Dina poé hukum Minggu, sakumaha dilambangkeun dina Yesaya pasal dua puluh tujuh, jalma-jalma anu “baheula lain hiji umat,” kudu ngaguar lagu ngeunaan kebon anggur PANGERAN anu ngahasilkeun anggur beureum. Tulisan-tulisan ieu remen netelakeun yén moal aya talatah katilu tanpa talatah kahiji jeung kadua. Hukum Minggu téh talatah katilu, sarta poé hukum Minggu ngawengku sajarah talatah kahiji jeung kadua. Dina Yesaya pasal dua puluh tujuh, hukum Minggu nangtukeun mangsa anu dilambangkeun dina Daniel pasal hiji, tuluy deui dina Daniel pasal hiji nepi ka tilu. Sacara nubuat, poé hukum Minggu dina pasal dua puluh tujuh téh nandakeun sajarah 11 Séptémber 2001, nalika talatah kahiji dipaparin kakawasaan nepi ka hukum Minggu anu baris geura datang.
We will continue on in our consideration of the song that the redeemed are to proclaim in the time leading up to the point where the whore of Rome will begin to sing her song, in the next article.
Urang baris neraskeun pertimbangan urang ngeunaan pupujian anu ku jalma-jalma nu ditebus kudu diumumkeun dina mangsa nu ngadeukeutan ka titik nalika sundal Roma bakal mimiti ngalagukeun pupujianana, dina artikel salajengna.
And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.
Tuluy kaula ningali, jeung lah, aya Anak Domba nangtung di Gunung Sion, sarta jeung Anjeunna aya saratus opat puluh opat rébu urang, anu dina tarangna katulisan nami Rama-Na. Tuluy kaula ngadéngé sora ti sawarga, lir sora cai anu lobana, jeung lir sora guludug anu tarik pisan; sarta kaula ngadéngé sora para pamaén kacapi anu maruriling kacapina. Maranéhna ngawih saolah-olah hiji pupujian anyar di payuneun tahta, jeung di payuneun opat mahluk hirup, jeung para kokolot; sarta taya saurang ogé anu bisa neuleuman pupujian éta iwal saratus opat puluh opat rébu urang, anu geus ditebus ti bumi. Ieu téh maranéhna anu henteu kacemar ku awéwé; sabab maranéhna parawan. Ieu téh maranéhna anu nuturkeun Anak Domba ka mana waé Anjeunna angkat. Maranéhna geus ditebus ti antara manusa, jadi bungbuahan pangheulana pikeun Allah jeung pikeun Anak Domba. Jeung dina sungut maranéhna henteu kapanggih tipu daya; sabab maranéhna taya cacadna di payuneun tahta Allah. Wahyu 14:1–5.