Sister White identified that when the great buildings of New York City were thrown down, Revelation chapter eighteen, verses one through three, would be fulfilled.
Sadérék White nétélakeun yén nalika gedong-gedong badag di Kota New York diruntuhkeun, Wahyu pasal dalapan welas, ayat hiji nepi ka tilu, baris kagenepan.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.
Sanggeus éta, sim kuring ningali malaikat séjén turun ti sawarga, ngabogaan kakawasaan anu gedé; sarta bumi janten caang ku kamulyaan-Na. Anjeunna sasauran kalawan tarik pisan dina sora anu kuat, pokna: “Babul anu agung geus rubuh, geus rubuh, sarta geus jadi tempat cicingna sétan-sétan, jeung pangreureuhan unggal roh najis, sarta kurungan unggal manuk anu najis jeung matak geuleuh. Sabab sakumna bangsa geus nginum tina anggur amarah tina cabulna dirina, sarta raja-raja di bumi geus ngalakukeun cabul jeung dirina, jeung para padagang di bumi geus jadi beunghar ku lobana kamewahanana.” Wahyu 18:1–3.
By September 11, 2001, the “kings” of the earth had already committed fornication with the Roman church. After World War Two, President Harry S. Truman, for the first time, in 1951, appointed an ambassador to the Vatican. His attempt to form a political relationship with the papacy was flatly rejected by the Congress of the United States, but not so when decades later President Ronald Reagan, in 1984, appointed an ambassador to the Vatican. By 2001, all nations had committed fornication with the Vatican through establishing a diplomatic relationship with the whore of Tyre.
Nepi ka tanggal 11 Séptémber 2001, para “raja” di bumi geus ngalakukeun jinah jeung garéja Romawi. Sanggeus Perang Dunya Kadua, Présidén Harry S. Truman, pikeun kahiji kalina, dina taun 1951, nunjuk hiji duta ka Vatikan. Usahana pikeun ngawangun hubungan pulitik jeung kapausan éta sacara teges ditampik ku Kongrés Amérika Sarikat, tapi henteu kitu nalika sababaraha dasawarsa saterusna Présidén Ronald Reagan, dina taun 1984, nunjuk hiji duta ka Vatikan. Nepi ka taun 2001, sakumna bangsa geus ngalakukeun jinah jeung Vatikan ku cara ngadegkeun hubungan diplomatik jeung palacuran Tirus.
By September 11, 2001, all “nations,” had drunk the wine of the wrath of her fornication. The wine of Babylon represents all the various falsehoods that are presented by the papacy, but the one special variety of wine that is identified in these verses is the wine of the wrath of her fornication. The wrath of the papacy is her persecution of those she disagrees with. She accomplishes her persecution by employing the power of the state to do her dirty work. The wine of her wrath, is her special bottle of error that represents the action of employing the state against those that she deems a heretic.
Dugi ka tanggal 11 Séptémber 2001, sakabéh “bangsa” geus nginum anggur murka tina cabulna dirina. Anggur Babul ngalambangkeun sakabéh rupa-rupa kasasatan anu dipidangkeun ku kapapaan, tapi hiji rupa anggur anu husus anu dicirian dina ayat-ayat ieu téh nyaéta anggur murka tina cabulna dirina. Murka kapapaan téh nyaéta panganiayaanna ka jalma-jalma anu teu sarua pamadegan jeung manehna. Manéhna ngalaksanakeun panganiayaanana ku ngagunakeun kakawasaan nagara pikeun ngalakukeun pagawéan kotorkeunana. Anggur murkana, nyaéta botol kasasatanana anu husus anu ngalambangkeun kalakuan ngagunakeun nagara ngalawan jalma-jalma anu ku manehna dianggap bid’ah.
In the period of time from August 11, 1840 through to October 22, 1844, Millerite Adventism, who had been called out of the Dark Ages, and who was separated from the Protestant churches that then became the daughters of Rome, then became the true Protestant horn upon the newly arrived earth beast. Peter identifies the characteristics of those newly chosen people of God as a nation.
Dina mangsa waktu ti 11 Agustus 1840 nepi ka 22 Oktober 1844, Adventisme Millerit, anu geus dipanggero kaluar ti Jaman Poék, sarta anu dipisahkeun ti garéja-garéja Protestan anu harita jadi anak-anak awéwé Roma, lajeng jadi tanduk Protestan anu sajati dina sato bumi anu kakara nembongan. Petrus ngaidéntifikasi ciri-ciri jalma-jalma Allah anu kakara dipilih éta minangka hiji bangsa.
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.
Tapi maraneh teh hiji turunan anu kapilih, hiji imam-imam karajaan, hiji bangsa anu suci, hiji umat kagungan husus; supaya maraneh ngabewarakeun kamulyaan Anjeunna anu parantos nyaur maraneh kaluar tina gelap kana caang-Na anu endah pisan: Anu baheula lain umat, tapi ayeuna geus jadi umat Allah: anu can meunang rahmat, tapi ayeuna geus meunang rahmat. 1 Petrus 2:9, 10.
By September 11, 2001, the Seventh-day Adventist church had already, and often employed the political structure of the government of the United States to attack those it deemed as heretical. Well before 2001, the Adventists had already imbibed in the special wine of Babylon that represents the employment of state power to attack those who it deemed as heretics.
Dugi ka tanggal 11 Séptémber 2001, garéja Advent Poé Katujuh geus lila, sarta remen, ngamangpaatkeun struktur pulitik pamaréntahan Amérika Sarikat pikeun nyerang jalma-jalma anu ku éta dianggap sesat. Jauh saméméh 2001, urang Advent geus nginum tina anggur husus Babul anu ngalambangkeun ngagunakeun kakawasaan nagara pikeun nyerang jalma-jalma anu ku éta dianggap sesat.
Ephraim is a symbol of the rebellion of Jeroboam and the northern kingdom of Israel, and Isaiah begins chapter twenty-eight, by addressing the Seventh-day Adventist church as the drunkards of Ephraim.
Efraim mangrupa lambang pemberontakan Yeroboam jeung karajaan Israil beulah kalér, sarta Yesaya ngamimitian pasal dua puluh dalapan ku nyarita ka garéja Advent Poé Katujuh minangka jalma-jalma mabok ti Efraim.
Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet: And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Isaiah 28:1–8.
Cilaka mahkota kasombongan, ka jalma-jalma mabok ti Epraim, anu kaéndahan mulya maranéhna ibarat kembang nu keur layu, anu aya dina pucuk lebak-lebak nu subur milik jalma-jalma anu éléh ku anggur! Tenjo, Gusti ngabogaan saurang anu perkasa tur kuat, anu lir guludug hujan és jeung badai pangancur, lir caah cai nu kuat tur ngalimpas, anu bakal ngabeledugkeun eta ka taneuh ku panangan. Mahkota kasombongan, jalma-jalma mabok ti Epraim, bakal diinjak ku suku; sarta kaéndahan mulya, anu aya dina pucuk lebak nu subur, bakal jadi kembang nu keur layu, sarta lir buah mimiti saméméh usum panas; anu lamun nu ningalina geus ningali, bari can lila aya dina leungeunna, tuluy didaharna béak. Dina poé éta PANGERAN Nu Maha Kawasa bakal jadi makuta kamulyaan jeung diadém kaéndahan pikeun sesa umat-Na, sarta jadi sumanget pangadilan pikeun anu linggih ngahakiman, jeung jadi kakuatan pikeun maranéhna anu ngabalikeun perang ka gapura. Tapi maranéhna ogé geus kasasar ku anggur, sarta ku inuman keras geus nyimpang tina jalan; imam jeung nabi geus kasasar ku inuman keras, maranéhna katelek ku anggur, maranéhna nyimpang ku inuman keras; maranéhna salah dina tetenjoan, maranéhna titarajong dina pangadilan. Sabab sakabéh méja pinuh ku utah jeung kokotor, nepi ka teu aya hiji tempat ogé nu beresih. Yesaya 28:1–8.
The third Woe arrived on September 11, 2001, and it arrived upon the “crown,” representing leadership of the “drunkards of Ephraim.” It did not attack the headquarters of the church in Maryland with an airplane full of fuel, but it marked their inability to recognize that the arrival of Islam of the third Woe was the beginning of the latter rain message of the third angel. The beginning of the very message and work that they profess to have been raised up to proclaim. They are identified as not only the crown, which represents leadership, but as the “crown of pride,” thus identifying one of the two classes of worshippers that was and is produced in the debate of Habakkuk chapter two. On September 11, 2001, Habakkuk’s watchmen took their posts at the battle at the gate.
Balai katilu sumping dina 11 Séptémber 2001, sarta eta tumiba kana “makuta,” anu ngagambarkeun kapamingpinan para “jelema mabok ti Éfraim.” Eta henteu narajang kantor pusat garéja di Maryland ku kapal udara pinuh ku suluh, tapi nandaan henteu mampuhna maranéhna pikeun ngakuan yén datangna Islam dina Balai katilu téh mangrupa awal tina amanat hujan panungtungan ti malaikat katilu. Ieu mangrupa awal tina amanat jeung pagawéan éta sorangan anu ku maranéhna diaku minangka hal anu ku sabab eta maranéhna dihudangkeun pikeun diproklamasikeun. Maranéhna dipikawanoh lain ngan saukur minangka makuta, anu ngagambarkeun kapamingpinan, tapi minangka “makuta kasombongan,” ku kituna nandaan salah sahiji tina dua golongan panyembah anu geus aya jeung anu masih dihasilkeun dina pasualan Habakuk pasal dua. Dina 11 Séptémber 2001, para panjaga Habakuk nyekel kalungguhan maranéhna dina peperangan di lawang panto.
The gates of Jerusalem are where the interaction of the people of Jerusalem was carried out. The battle at the gates is representing the “debate” of the previous chapter of Isaiah that began on the day of the east wind (the day of Islam). The two classes of Habakkuk’s worshippers in the passage are represented by two crowns. The drunkards of Ephraim, who have already at that point employed the power of the state to win their arguments against those they had deemed as heretics are contrasted with the crown of the Lord of hosts. When Christ is represented as the Lord of hosts, it is symbolic of His work as the leader of His army. The battle at the gate is the warfare represented by the debate over true and false theology.
Panto-panto Yerusalem nya éta tempat lumangsungna silih papanggih jeung silih antarana rahayat Yerusalem. Perang di panto-panto éta ngalambangkeun “perdebatan” dina pasal saméméhna dina kitab Yesaya anu dimimitian dina poé angin ti wétan (poé Islam). Dua golongan panyembah dina petikan Habakuk éta dilambangkeun ku dua makuta. Nu mabok ti Epraim, anu dina waktu éta geus ngagunakeun kakawasaan nagara pikeun meunangkeun paséa maranéhna ngalawan jalma-jalma anu ku maranéhna geus dianggap bid’ah, dipapadankeun jeung makuta PANGERAN semesta alam. Nalika Kristus digambarkeun minangka PANGERAN semesta alam, éta ngalambangkeun padamelan-Na minangka pamingpin bala tentara-Na. Perang di panto gerbang téh nyaéta peperangan anu dilambangkeun ku perdebatan ngeunaan teologi anu leres jeung anu palsu.
It is not simply the General Conference leadership that is represented as the drunkards of Ephraim, but also the priests (the pastoral ministry), and the prophets (the theologians and educators) are out of the way, through strong drink. As Isaiah says in the opening verses of his prophecy, it is the entire church.
Lain ngan saukur kapamingpinan General Conference anu digambarkeun minangka para mabok ti Epraim, tapi ogé para imam (palayanan pastoral), jeung para nabi (para teolog jeung pendidik) geus nyimpang ku sabab inuman keras. Sakumaha saur Yesaya dina ayat-ayat bubuka tina ramalanana, ieu téh nyaéta sakabéh garéja.
The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider. Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken anymore? ye will revolt more and more: the whole head is sick, and the whole heart faint. Isaiah 1:1–5.
Wahyu Yesaya putra Amoz, anu ku anjeunna ditempo ngeunaan Yuda jeung Yerusalem dina mangsa Uzia, Yotam, Ahas, jeung Hiskia, raja-raja Yuda. Dangukeun, eh langit, jeung pasangkeun ceuli, eh bumi, sabab PANGERAN parantos ngandika, “Kami parantos miara jeung ngagedékeun barudak, tapi maranéhna geus barontak ka Kami. Sapi wawuh ka nu bogana, jeung kalde ka palung dununganana; tapi Israil teu wawuh, umat Kami teu ngarti.” Aduh, bangsa anu dosa, umat anu kabebanan ku kajahatan, turunan jalma-jalma nu lampahna jahat, barudak anu ngarusak; maranéhna geus ninggalkeun PANGERAN, geus ngamurkaeun Anu Mahasuci ti Israil, maranéhna geus undur ka tukang. Ku naon maranéh rék dipaéhan deui? Maranéh bakal beuki nambahan murtad; sakabéh sirah gering, jeung sakabéh manah leuleus. Yesaya 1:1–5.
The sinful nation is sick, and has passed the time where any remedy can be provided that would change her heart and mind. Isaiah identifies the drunkards are out of the way, and the way is identified by Jeremiah as the “old paths.” On September 11, 2001, the latter rain began to fall, and Jeremiah identifies that it is when we walk in the old paths, which is the “way” that the drunkards are out of, that we find the rest of the latter rain.
Bangsa anu pinuh ku dosa keur gering, sarta geus ngaliwatan mangsa anu can aya deui ubar anu bisa dipasihkeun pikeun ngarobah haté jeung pikiranana. Yesaya netelakeun yén para nu mabok geus nyimpang tina jalan, sarta ku Yermia éta jalan dipikawanoh minangka “jalur-jalur baheula.” Dina tanggal 11 Séptémber 2001, hujan panungtung mimiti turun, sarta Yermia netelakeun yén nalika urang leumpang dina jalur-jalur baheula, nyaéta “jalan” anu ku para nu mabok geus ditinggalkeun, di dinya urang manggihan sesa tina hujan panungtung.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.
Kieu timbalan PANGERAN, “Maraneh kudu nangtung di parapatan jalan, tuluy nengetan, sarta tanyakeun ngeunaan jalan-jalan baheula, di mana ayana jalan anu hade; terus leumpanglah di dinya, tangtu maraneh bakal manggihan katengtreman pikeun jiwa maraneh.” Tapi maranehna pok nyarita, “Kami moal leumpang di dinya.” Kitu deui Kami geus netepkeun para pangjaga ka maraneh, pokna, “Dengekeun sora tarompet.” Tapi maranehna pok nyarita, “Kami moal ngadengekeun.” Ku sabab kitu, dengekeun, eh bangsa-bangsa, jeung teranglah, eh jamaah, naon anu aya di antara maranehna. Dengekeun, eh bumi: tenjo, Kami rek ngadatangkeun balai ka ieu bangsa, nya eta buah tina pikiran maranehna, lantaran maranehna henteu ngadengekeun kana pangandika Kami, jeung kana hukum Kami ge, tapi malah nampik eta. Yermia 6:16–19.
The drunkards of Ephraim are out of the way on September 11, 2001, and have turned “away backward,” in 1863, when they initiated the process of rejecting the “old paths.” It is in the “old paths,” that the rest and refreshing of the latter rain is to be found, and that rain began at the very time that the “Woe,” was pronounced upon them. The third “Woe” of Islam was unrecognizable to the crown of the pride of Ephraim, for they had progressively rejected the foundational truths that identify the role of Islam in prophecy. Jeremiah identifies that at that time the Lord raised up watchmen, which are Habakkuk’s watchmen, and they proclaimed to the drunkards of Ephraim in the battle at the gates that they needed to hearken to the sound of the trumpet. The third “Woe” that arrived on September 11, 2001, was the seventh Trumpet.
Para nu mabok Efraim teh keur nyasab dina 11 Séptémber 2001, sarta geus malik “mundur ka tukang,” dina taun 1863, nalika maranéhna ngamimitian prosés nampik “jalan-jalan baheula.” Di dinya, dina “jalan-jalan baheula,” kapanggih katenangan jeung kasageran hujan panungtungan, sarta hujan éta mimiti turun pas dina waktos “Cilaka” diumumkeun ka maranéhna. “Cilaka” katilu Islam teu kawanoh ku makuta kareueus Efraim, sabab maranéhna saeutik-saeutik geus nampik bebeneran-bebeneran dasar anu nandaan peran Islam dina nubuat. Yermia netelakeun yén dina waktu éta Gusti ngadegkeun para pangjaga, nyaéta para pangjaga Habakuk, sarta maranéhna ngumumkeun ka para mabok Efraim dina peperangan di lawang-lawang gerbang yén maranéhna kudu ngadéngékeun sora tarompet. “Cilaka” katilu anu sumping dina 11 Séptémber 2001 téh nya éta Tarompet katujuh.
Isaiah identifies that “they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean.” The counterfeit table, that was introduced in 1863, which removed the “seven times,” and required a explanatory handout to accompany it, represents the counterfeit of the two sacred tables of Habakkuk, but the counterfeit “tables” the drunkards have employed are full of vomit, and they err in vision. The watchmen of Habakkuk and Jeremiah were told that in the debate of methodology, they were to write the “vision,” upon “tables,” but the drunkard’s counterfeit tables present an erroneous vision.
Yesaya nandakeun yén “maranéhna nyimpang ku inuman keras; maranéhna sesat dina titingalian, maranéhna titarajong dina pangadilan. Sabab sakabéh méja pinuh ku utah jeung kakotoran, nepi ka teu aya hiji tempat ogé anu beresih.” Méja palsu, anu diwanohkeun dina taun 1863, anu miceun “tujuh kali,” sarta merlukeun hiji lambaran panjelas pikeun ngiringanana, ngawakilan anu palsu tina dua méja suci Habakuk; ari “méja-méja” palsu anu dipaké ku para nu mabok téh pinuh ku utah, jeung maranéhna sesat dina titingalian. Para pangawal Habakuk jeung Yermia diparéntahkeun yén dina pasualan perdebatan ngeunaan métodologi, maranéhna kudu nulis “titingalian” dina “méja-méja,” tapi méja-méja palsu milik para nu mabok nampilkeun hiji titingalian anu salah.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Di mana teu aya titingalian, rahayat bakal binasa; tapi sing saha anu ngajaga hukum, bagja manéhna. Siloka 29:18.
The drunkards of Ephraim have rejected God’s law, but the context of the “debate,” of the battle of the gate, is God’s prophetic law, as represented by the methodology established in the movement of the first and third angels. With Isaiah’s setting in place in the first eight verses of chapter twenty-eight, he then identifies the methodology that is the latter rain, and specifically identifies the drunkards as the “scornful men, that rule” “in Jerusalem.”
Para pamingpin Efraim geus nampik kana hukum Allah, tapi kontéks tina “paséa,” tina peperangan di panto gerbang, nyaéta hukum profétis Allah, sakumaha diwawakilan ku metodologi anu diteguhkeun dina gerakan malaikat kahiji jeung katilu. Sanggeus netepkeun latar ku Yesaya dina dalapan ayat kahiji pasal dua puluh dalapan, anjeunna tuluy ngaidéntifikasi metodologi anu mangrupa hujan ahir, sarta sacara husus ngaidéntifikasi para pamingpin éta minangka “jalma-jalma nu nyindir, anu maréntah” “di Yerusalem.”
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.
Ka saha anu bade anjeunna bakal ngajarkeun pangaweruh? Jeung ka saha anjeunna bakal maparin paham kana ajaran? Ka maranéhanana anu geus disapih tina susu, jeung anu geus dipisahkeun tina susu dada. Sabab parentah kudu parentah kana parentah, parentah kana parentah; gurat kana gurat, gurat kana gurat; di dieu saeutik, jeung di ditu saeutik: Sabab ku biwir anu ngagogog sarta ku basa séjén anjeunna bakal nyarita ka ieu bangsa. Ka maranéhanana anjeunna geus ngandika, Ieu teh pangreureuhan, anu ku éta maranéh bisa mere reureuh ka nu capé; jeung ieu teh kasagaran: tapi maranéhna henteu daék ngadéngé. Tapi firman PANGERAN jadi ka maranéhna parentah kana parentah, parentah kana parentah; gurat kana gurat, gurat kana gurat; di dieu saeutik, jeung di ditu saeutik; supaya maranéhna indit, tuluy murag ka tukang, sarta remuk, kajiret, jeung katangkep. Ku sabab kitu dengekeun firman PANGERAN, hé maranéh jelema-jelema anu ngahina, anu maréntah ieu bangsa anu aya di Yerusalem. Ku lantaran maranéh geus nyarita, Kami geus nyieun jangji jeung pati, jeung jeung naraka kami geus sapuk; lamun pecut anu ngalimpas kawas caah ngaliwat, éta moal nepi ka kami: sabab kami geus ngajadikeun bohong jadi panyalindungan kami, jeung dina kapalsuan kami nyumputkeun diri: Ku sabab éta kieu saur Gusti ALLAH, Tingali, Kami nempatkeun di Sion pikeun hiji pondasi hiji batu, hiji batu anu geus diuji, hiji batu juru anu mulya, hiji pondasi anu teguh: sing saha anu percaya moal buru-buru. Pangadilan ogé ku Kami bakal diteundeun kana gurat, jeung kabeneran kana tali unting; jeung hujan és bakal nyapu jauh panyalindungan kabohongan, jeung cai bakal ngabahekeun tempat panyumputan. Jeung jangji maranéh jeung pati bakal dibatalkeun, jeung kasapukan maranéh jeung naraka moal nangtung; lamun pecut anu ngalimpas kawas caah ngaliwat, harita maranéh bakal ditincak ku éta. Yesaya 28:9–18.
The “debate” is here defined in terms of “whom shall he teach knowledge? and whom shall he make to understand doctrine?” The “whom” is addressing the potential students, but the subject is about understanding doctrine, which is knowledge. When the book of Daniel is unsealed, there is an increase of knowledge, representing an increased understanding of the truths of God’s Word. The word “doctrine” means a set of beliefs, principles, teachings, or rules that form a particular system of thought or a body of knowledge. To understand biblical “doctrines” it necessitates a biblical methodology to form the body of knowledge.
“Pangdebatan” di dieu dihartikeun dina istilah “ka saha Anjeunna bakal ngajar élmu? jeung ka saha Anjeunna bakal ngajadikeun ngarti kana doktrin?” Kecap “ka saha” nujul ka para calon murid, tapi poko pasualanana nyaéta ngarti kana doktrin, nyaéta pangaweruh. Nalika kitab Daniel dibuka segelna, aya paningkatan pangaweruh, anu ngagambarkeun nambahanana pamahaman kana bebeneran Firman Allah. Kecap “doktrin” hartina hiji kumpulan kayakinan, prinsip, ajaran, atawa aturan anu ngawangun hiji sistem pamikiran anu tangtu atawa hiji awak pangaweruh. Pikeun ngarti kana “doktrin-doktrin” Alkitabiah, diperlukeun hiji metodologi Alkitabiah pikeun ngawangun éta awak pangaweruh.
The methodology is identified as “precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.” The methodology that identified September 11, 2001 as the arrival of the third “Woe” is premised upon bringing the prophetic line of the first “Woe” together with the prophetic line of the second “Woe”, which provides two witnesses of the line of the third “Woe”. That methodology is the test of the “debate” that produces two classes of worshippers, for “the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.”
Métodologi éta diidéntifikasi minangka “papakon kudu tumiba kana papakon, papakon kana papakon; garis kana garis, garis kana garis; di dieu saeutik, jeung di ditu saeutik.” Métodologi anu ngaidéntifikasi 11 Séptémber 2001 minangka datangna “Cilaka” katilu dumasar kana ngahijikeun garis nubuat tina “Cilaka” kahiji jeung garis nubuat tina “Cilaka” kadua, anu nyadiakeun dua saksi pikeun garis “Cilaka” katilu. Métodologi éta téh mangrupa ujian tina “perdebatan” anu ngahasilkeun dua golongan anu nyembah, sabab “pangandika PANGERAN téh ka maranéhna papakon kana papakon, papakon kana papakon; garis kana garis, garis kana garis; di dieu saeutik, jeung di ditu saeutik; supaya maranéhna indit, terus murag ka tukang, diremuk, kajiret, jeung katewak.”
The five stumbling’s of the scornful men that rule Jerusalem, represents the five foolish virgins. The methodology is clearly a test, for the drunkards of Ephraim rejected Jeremiah’s old paths, refused to hearken to the watchmen’s trumpet warning, produced counterfeit tables, and made a covenant with death; at the very same time that those that wore the crown of the Lord of hosts in the battle of the gate were making a covenant of life.
Lima batu sandungan jalma-jalma anu ngahina anu marentah di Yerusalem ngawakilan lima parawan anu bodo. Métodologi ieu écés mangrupa hiji ujian, sabab para nu mabok di Éfraim nolak jalan-jalan heubeulna Yermia, teu daék ngadéngé kana panggeuing tarompet para pangawal, ngahasilkeun méja-méja palsu, sarta nyieun hiji perjangjian jeung pati; dina waktu anu sarua pisan, maranéhna anu maké makuta PANGERAN sarwa bala dina perang di gapura keur nyieun hiji perjangjian kahirupan.
On September 11, 2001, the latter rain, which is the rest and the refreshing, began to fall, and the sealing of the one hundred and forty-four thousand began. It began a debate over the methodology of the drunkards of Ephraim, and the methodology represented by the Elijah messenger. “Many” will fall with the drunkards, but the few that will be chosen are those that wait upon the Lord.
Dina tanggal 11 Séptémber 2001, hujan ahir, anu mangrupakeun pangreureuhan jeung pangnyegerkeun, mimiti turun, sarta pamaséan meterai ka saratus opat puluh opat rébu mimiti lumangsung. Ieu ngamimitian hiji paséa pamadegan ngeunaan métodologi jalma-jalma mabok ti Éfraim, jeung métodologi anu diwakilan ku utusan Élia. “Loba” bakal tumpur babarengan jeung jalma-jalma mabok éta, tapi anu saeutik anu bakal kapilih nya éta maranéhna anu ngadagoan ka Gusti.
For the Lord spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying, Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Isaiah 8:8–17.
Sabab Pangéran parantos nyarios ka abdi kalawan panangan anu kuat, sarta ngaping abdi sangkan ulah leumpang dina jalan bangsa ieu, saur-Na, “Ulah aranjeun nyebut, ‘Pakumpulan,’ ka sakur anu ku bangsa ieu disebut, ‘Pakumpulan’; jeung ulah sieun ku kasieun maranéhna, sarta ulah gimir. Sucikeun Pangéran sarwa tentara sorangan; sarta mugi Anjeunna anu jadi kasieun aranjeun, sarta mugi Anjeunna anu jadi kagentran aranjeun. Jeung Anjeunna bakal jadi tempat suci; tapi ogé jadi batu sandungan jeung cadas panghalang pikeun duanana kulawarga Israil, jadi jiret jeung jadi perangkap pikeun pangeusi Yerusalem. Jeung loba di antara maranéhna bakal kasandung, sarta rubuh, sarta pegat, sarta kajiret, sarta katangkep. Beungkeutkeun kasaksian, segelkeun hukum di antara murid-murid Kami. Jeung abdi bakal ngadagoan ka Pangéran, anu nyumputkeun raray-Na ti kulawarga Yakub, sarta ka Anjeunna abdi bakal ngaharep.” Yesaya 8:8–17.
Most certainly Isaiah agrees with his own words, so the many that fall in chapter twenty-eight, are the same who fall in chapter eight. In chapter eight we find that their fall occurs in the sealing time, which began on September 11, 2001. The warning of chapter eight is to not walk in the “way” of this people, for they are those who refused to walk in Jeremiah’s way of the old paths, where the latter rain message is located. Those that fall in chapter eight, are those who trust in the confederacy representing the special wine of Babylon, that represents a confederacy of church and state for the purpose of opposing those deemed as heretics. What causes them to stumble in chapter eight, is the stone of stumbling, representing the very first rejection of foundational truth in 1863, the “seven times” of Leviticus twenty-six, which was rejected by the “builders” in 1863. In that rejection they returned to apostate Protestant methodology to reject the message given by angels to William Miller.
Pasti pisan Yesaya sapuk jeung kecap-kecapna sorangan, ku kituna anu loba nu tisoledat dina pasal dua puluh dalapan téh sarua jeung anu tisoledat dina pasal dalapan. Dina pasal dalapan urang manggihan yén tisoledat maranéhna kajadian dina mangsa pamegelan, anu mimiti dina 11 Séptémber 2001. Pangéling dina pasal dalapan nyaéta supaya ulah leumpang dina “jalan” ieu bangsa, sabab maranéhna téh jalma-jalma anu nampik leumpang dina jalan Yermia ngeunaan jalan-jalan heubeul, tempat pesen hujan panungtung aya. Jalma-jalma anu tisoledat dina pasal dalapan téh nyaéta maranéhna anu ngandelkeun pasékong, anu ngagambarkeun anggur husus Babilon, anu ngagambarkeun hiji pasékong antara garéja jeung nagara kalawan tujuan pikeun ngalawan jalma-jalma anu dianggap bid’ah. Anu nyababkeun maranéhna kasandung dina pasal dalapan nyaéta batu panyandung, anu ngagambarkeun panolakan anu pangheulana pisan kana bebeneran dasar dina taun 1863, nyaéta “tujuh kali” dina Imamat dua puluh genep, anu ditolak ku “para pangwangun” dina taun 1863. Dina panolakan éta maranéhna balik deui kana metodologi Protestan murtad pikeun nampik pesen anu dipasihkeun ku malaikat-malaikat ka William Miller.
In chapter twenty-eight, the rejection of the stone produces the judgment of the overflowing scourge, which is the biblical symbol of the mark of the beast that begins at the Sunday law in the United States, and then floods the entire world. At the Sunday law the covenant that the Adventist church has made with “death” and “hell” shall be swept away. In sweeping away the drunkards of Ephraim’s covenant with death, their “refuge of lies” will be removed. The “refuge of lies,” is represented by the apostle Paul as the lie that brings strong delusion, and the strong delusion that is poured upon the scornful men that rule Jerusalem is in response to their hatred of truth.
Dina pasal dua puluh dalapan, panolakan kana éta batu ngahasilkeun pangadilan tina pecut nu ngalimpas, anu mangrupa lambang Alkitabiah tina tanda sato galak anu dimimitian dina hukum Minggu di Amérika Sarikat, tuluy ngabanjiran sakuliah dunya. Dina hukum Minggu, perjangjian anu geus dijieun ku garéja Advent jeung “maot” jeung “naraka” bakal disapu musna. Dina nyapu musna perjangjian jeung maot milik para mabok ti Épraim, “pangungsian kabohongan” maranéhna bakal dileungitkeun. “Pangungsian kabohongan” éta digambarkeun ku rasul Paulus minangka kabohongan anu ngabalukarkeun kasasar anu kuat, jeung kasasar anu kuat anu dicurahkeun ka jalma-jalma pongah anu maréntah di Yerusalem téh mangrupa tanggapan kana kabencian maranéhna kana bebeneran.
Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ. Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle. 2 Thessalonians 2:9–15.
Malah anjeunna, anu datangna nurutkeun pagawéan Iblis kalayan sagala kakuatan, tanda-tanda, jeung mujijat-mujijat palsu, sarta kalayan sagala tipu daya kajahatan dina jalma-jalma anu binasa; lantaran maranéhna henteu narima kanyaah kana bebeneran, supaya maranéhna bisa disalametkeun. Ku sabab éta Allah bakal ngutus ka maranéhna kasasatan anu kacida kuatna, nepi ka maranéhna percaya kana kabohongan; supaya maranéhna sakabéhna dihukum, nyaéta anu henteu percaya kana bebeneran, tapi ngarasa resep kana kajahatan. Ari kami wajib salawasna muji sukur ka Allah pikeun aranjeun, dulur-dulur anu dipikacinta ku Gusti, lantaran Allah ti mimiti geus milih aranjeun pikeun kasalametan ngaliwatan panyucian ku Roh jeung kapercayaan kana bebeneran. Pikeun éta aranjeun dipanggil ku Mantenna ngaliwatan Injil anu kami wartakeun, supaya aranjeun meunang kamulyaan Gusti urang Yesus Kristus. Ku sabab kitu, dulur-dulur, sing tetep pageuh, sarta sing nyekel pageuh kana ajaran-ajaran anu geus diajarkeun ka aranjeun, boh ku ucapan, boh ku surat kami. 2 Tesalonika 2:9–15.
The “refuge of lies,” which produced the “strong delusion,” ultimately brings the punishment of the soon-coming Sunday law. The apostle Paul identifies the class who do not love the truth, and a class that are sanctified by the truth, thus referencing the two classes in the debate of Habakkuk chapter two. In chapter twenty-nine, Isaiah begins by doubling the word Ariel, which is another name for Jerusalem.
“Pangungsian kabohongan,” nu ngahasilkeun “kasasaran anu kuat,” tungtungna ngadatangkeun hukuman tina hukum Minggu nu enggal sumping. Rasul Paulus ngaidéntifikasi golongan anu henteu mikanyaah kana bebeneran, jeung hiji golongan anu disucikeun ku bebeneran, ku kituna ngarujuk kana dua golongan dina paséa dina Habakuk pasal dua. Dina pasal dua puluh salapan, Yesaya ngamimitian ku ngaduakeun kecap Ariel, anu mangrupa ngaran séjén pikeun Yerusalem.
Woe to Ariel, to Ariel, the city where David dwelt! add ye year to year; let them kill sacrifices. Isaiah 29:1.
Cilaka ka Ariel, ka Ariel, kota tempat Daud cicing! Tambahkeun taun kana taun; sina maranéhanana meuncit kurban. Yesaya 29:1.
The symbolic doubling of “Ariel” (the city of Jerusalem ), is once again condemned by a “woe.” The killing of sacrifices from “year to year” represents the progressive rebellion that began in 1863. The following verses outline the judgment that will take place upon the Seventh-day Adventist church in the period of the Sunday law crisis. In verse nine a “wonder” is identified, that emphasizes the debate of methodology, while also identifying the rebellious condition of Adventism as an element of the message of the Midnight Cry, which is also associated with the second angel as represented by the doubling of “Ariel” in the first verse.
Pangulangan simbolis tina “Ariel” (kota Yerusalem) sakali deui dihukum ku hiji “cilaka.” Maéhan kurban “ti sataun ka sataun” ngagambarkeun pambarontakan anu terus maju anu dimimitian dina taun 1863. Ayat-ayat saterusna ngajentrekeun panghukuman anu bakal tumiba ka garéja Advent Poé Katujuh dina mangsa krisis hukum Minggu. Dina ayat salapan hiji “kaajaiban” diidéntifikasi, anu nekenkeun pasualan metodologi, bari ogé ngaidéntifikasi kaayaan murtadna Adventisme minangka unsur tina talatah Panjerit Tengah Peuting, anu ogé pakait jeung malaikat kadua sakumaha diwakilan ku pangulangan “Ariel” dina ayat kahiji.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Isaiah 29:9–14.
Maneh eureun, tuluy héran; ngagorowoklah, enya ngagorowok. Maranéhna mabok, tapi lain ku anggur; maranéhna oléng, tapi lain ku inuman keras. Sabab PANGERAN geus ngucurkeun ka maranéh roh saré anu jero, sarta geus nutupan panon maranéh; para nabi jeung para pamingpin maranéh, para paningal, ku Mantenna geus ditutupan. Jeung sakabéh titingalian téh jadi ka maranéh kawas kecap-kecap tina hiji kitab anu diségel, anu dipasrahkeun ku jalma-jalma ka hiji jelema anu terpelajar, pokna, “Mangga baca ieu”; tapi manéhna ngawaler, “Abdi teu tiasa, sabab ieu diségel.” Tuluy kitab téh dipasrahkeun ka anu henteu terpelajar, pokna, “Mangga baca ieu”; tapi manéhna ngawaler, “Abdi henteu terpelajar.” Ku sabab éta, PANGERAN ngandika, “Ku lantaran bangsa ieu ngadeukeutan ka Kami ku sungutna, sarta ku biwirna maranéhna ngahormat ka Kami, tapi haténa geus ngajauh ti Kami, jeung sieun maranéhna ka Kami téh ngan diajarkeun ku parentah manusa, ku sabab éta, tenjo, Kami rek neruskeun ngalakukeun hiji padamelan anu ajaib di antara ieu bangsa, nya éta padamelan anu ajaib jeung hiji kaajaiban; sabab hikmah jalma-jalma wijaksana maranéhna bakal musna, sarta pangarti jalma-jalma anu pinter maranéhna bakal disumputkeun.” Yesaya 29:9–14.
In the “debate” that was recorded in chapter twenty-seven, and represents the argument of true methodology versus false methodology, the drunkenness of the scornful men that rule Jerusalem is identified as a blindness that prevents the leadership of Adventism from understanding the book that is sealed. The books of Daniel and Revelation are the same book, and the portion of the book that is unsealed just before probation closes is the Revelation of Jesus Christ. It includes the enigma of the “eighth being of the seven”. It is represented by the “secret” Daniel was given to understand in chapter two. It is the “hidden history” of the Seven Thunders. It is the message of Islam of the third “Woe”, and the message of the “Midnight Cry”.
Dina “perdebatan” anu kacatet dina pasal dua puluh tujuh, sarta ngalambangkeun pasalia pamadegan ngeunaan metodologi anu sajati ngalawan metodologi anu palsu, kaayaan mabokna para lalaki anu nyaroméah anu maréntah Yerusalem diidéntifikasi minangka kabutaan anu nyegah kapamingpinan Adventisme ngartos kana kitab anu disegel. Kitab Daniel jeung Wahyu téh kitab anu sarua, sarta bagéan tina kitab anu dibuka segelna pas saméméh panutupan mangsa kasempetan téh nya éta Wahyu Yesus Kristus. Ieu ngawengku tatarucingan ngeunaan “anu kadalapan, asalna ti anu tujuh”. Ieu dilambangkeun ku “rusiah” anu dipaparin ka Daniel supaya kahartos dina pasal dua. Ieu téh “sajarah anu disumputkeun” tina Tujuh Guludug. Ieu téh amanat ngeunaan Islam tina “Cilaka” anu katilu, jeung amanat tina “Panggero Tengah Peuting”.
The single book of Daniel and Revelation is given to those that have been represented by the Sanhedrin in the time of Christ, who symbolize a system of leadership that professes to uphold and defend God’s truth, but ultimately participates in the crucifixion of the Truth. The system typified by the Sanhedrin, is the scornful men that rule Jerusalem. They are given the book that is sealed, and their distinguished, and educated and scholarly response as to what the book means is that they cannot read it, for it is sealed. Then the flock that has been trained to follow only those that are set apart as leaders, are given the same book, and their response is they will only understand it, if the scornful men that rule Jerusalem, the Sanhedrin of the last days, tell them what it means.
Kitab tunggal Daniel jeung Wahyu dipasihkeun ka maranéhna anu geus digambarkeun ku Sanhedrin dina jaman Kristus, anu ngalambangkeun hiji sistem kapamingpinan nu ngaku ngajaga jeung membela bebeneran Allah, tapi ahirna milu dina panyaliban Sang Kaleresan. Sistem anu dipralambangkeun ku Sanhedrin téh nyaéta jelema-jelema nu nyindir anu maréntah Yerusalem. Ka maranéhna dipasihkeun kitab anu disegel, sarta jawaban maranéhna anu kasohor, diajar, jeung sarjana ngeunaan naon hartina kitab éta nyaéta yén maranéhna teu bisa maca éta, sabab éta disegel. Tuluy domba-domba anu geus dilatih pikeun nuturkeun ngan ukur jalma-jalma anu dipisahkeun jadi pamingpin, dipasihkeun kitab anu sarua, sarta jawaban maranéhna nyaéta yén maranéhna ngan bakal ngartos éta, lamun jelema-jelema nu nyindir anu maréntah Yerusalem, Sanhedrin poé-poé pamungkas, nyaritakeun ka maranéhna naon hartina.
The methodology that was given to William Miller, and then to Future for America, is a waymark of prophetic history. It is a waymark that identifies a life and death testing question. Without the correct methodology the message of the latter rain is “as the words of a book that is sealed.” Without the message of the latter rain, the experience produced by the message is impossible to obtain. That methodology is the process of bringing prophetic line upon prophetic line, from here in the Bible, and there in the Bible. The debate over methodology began when the first message was empowered, in both the beginning and ending histories of the last days.
Métodologi anu dipaparinkeun ka William Miller, tuluy ka Future for America, téh mangrupa waymark dina sajarah nubuat. Éta téh waymark anu nandaan hiji patalékan ujian ngeunaan hirup jeung paéh. Tanpa métodologi anu bener, amanat hujan panungtungan téh “saperti kecap-kecap tina hiji kitab anu diségél.” Tanpa amanat hujan panungtungan, pangalaman anu dihasilkeun ku éta amanat mustahil bisa kahontal. Éta métodologi téh nya éta prosés ngalarapkeun garis nubuat kana garis nubuat, ti dieu dina Kitab Suci, jeung ti ditu dina Kitab Suci. Perdebatan ngeunaan métodologi dimimitian nalika amanat anu kahiji dipaparin kakuatan, boh dina sajarah awal boh dina sajarah panungtungan tina poé-poé panungtungan.
In the beginning history of the Millerite movement the debate began on August 11, 1840, and was repeated at the end of that history in the period of time when the Philadelphian Millerite movement transitioned to the Laodicean Millerite movement. The debate began again in the history of the Laodicean movement of the third angel on September 11, 2001, and it is repeated at the end of that movement when the Laodicean movement of the third angel transitions to the Philadelphian movement of the one hundred and forty-four thousand. In the beginning test of the Millerites, and the ending test of the Millerites, the test was represented by the methodology of the Elijah messenger. Jesus, as the Alpha and Omega, always illustrates the end with the beginning.
Dina sajarah awal gerakan Millerit, perdebatan dimimitian dina tanggal 11 Agustus 1840, sarta diulang deui dina ahir sajarah éta dina mangsa nalika gerakan Millerit Filadelfia ngalih ka gerakan Millerit Laodikea. Perdebatan éta dimimitian deui dina sajarah gerakan Laodikea tina malaikat katilu dina tanggal 11 Séptémber 2001, sarta éta diulang deui dina ahir gerakan éta nalika gerakan Laodikea tina malaikat katilu ngalih ka gerakan Filadelfia tina saratus opat puluh opat rébu. Dina ujian awal urang Millerit, jeung ujian panungtungan urang Millerit, ujian éta diwakilan ku metodologi utusan Élia. Yesus, salaku Alfa jeung Oméga, salawasna ngagambarkeun ahir ku awal.
The methodology of bringing line upon line is what we will now employ as we take up our consideration of Daniel chapters four and five in the next article.
Métodologi pikeun mawa garis kana garis téh anu ayeuna ku urang baris dipaké nalika urang ngamimitian panalungtikan urang ngeunaan Daniel pasal opat jeung lima dina tulisan salajengna.
“No one has a true message fixing the time when Christ is to come or not to come. Be assured that God gives no one authority to say that Christ delays His coming five years, ten years, or twenty years. ‘Be ye also ready: for in such an hour as ye think not the Son of man cometh’ (Matthew 24:44). This is our message, the very message that the three angels flying in the midst of heaven are proclaiming. The work to be done now is that of sounding this last message of mercy to a fallen world. A new life is coming from heaven and taking possession of all God’s people. But divisions will come in the church. Two parties will be developed. The wheat and tares grow up together for the harvest.
“Teu aya saurang ogé anu boga pesen anu sajati anu netepkeun waktuna iraha Kristus bakal sumping atawa moal sumping. Sing yakin yén Allah henteu maparin ka saha waé kawenangan pikeun nyebut yén Kristus ngalambatkeun kadatangan-Na lima taun, sapuluh taun, atawa dua puluh taun. ‘Be ye also ready: for in such an hour as ye think not the Son of man cometh’ (Matthew 24:44). Ieu téh pesen urang, nya éta pesen anu sarua pisan anu diproklamasikeun ku tilu malaikat anu ngapung di tengah langit. Pagawéan anu kudu dipigawé ayeuna nyaéta ngagemakeun ieu pesen pangahirna ngeunaan rahmat ka dunya anu geus ragrag. Hiji kahirupan anyar keur sumping ti sawarga sarta nyekel kakawasaan kana sakumna umat Allah. Tapi pamisahan bakal datang dina garéja. Dua golongan bakal kabentuk. Gandum jeung jukut goréng tumuwuh babarengan nepi ka mangsa panén.”
“The work will grow deeper and become more earnest to the very close of time. And all who are laborers together with God will contend most earnestly for the faith once delivered to the saints. They will not be turned from the present message, which is already lightening the earth with its glory. Nothing is worth contending for but the glory of God. The only rock that will stand is the Rock of Ages. The truth as it is in Jesus is the refuge in these days of error….
“Pagawean ieu bakal beuki jero sarta beuki satia nepi ka pisan ahir jaman. Jeung sakumna anu jadi sasama pagawé jeung Allah bakal bajoang kalayan satékah polahna pikeun iman anu sakali geus dipasrahkeun ka para wali. Maranéhna moal dipalingkeun tina amanat ayeuna, anu geus keur nyaangan bumi ku kamulyaan-Na. Euweuh anu pantes diperebutkeun iwal kamulyaan Allah. Hiji-hijina batu karang anu bakal tetep nangtung nyaéta Batu Karang Nu Langgeng. Kaleresan sakumaha ayana dina Isa Al Masih téh jadi pangungsian dina poé-poé kasalahan ieu….”
“Prophecy has been fulfilling, line upon line. The more firmly we stand under the banner of the third angel’s message, the more clearly shall we understand the prophecy of Daniel; for the Revelation is the supplement of Daniel. The more fully we accept the light presented by the Holy Spirit through the consecrated servants of God, the deeper and surer, even as the eternal throne, will appear the truths of ancient prophecy; we shall be assured that men of God spake as they were moved upon by the Holy Ghost. Men must themselves be under the influence of the Holy Spirit in order to understand the Spirit’s utterances through the prophets. These messages were given, not for those that uttered the prophecies, but for us who are living amid the scenes of their fulfillment.
“Nubuat keur digenepan, jajar demi jajar. Beuki pageuh urang nangtung handapeun panji pesen malaikat katilu, beuki écés urang bakal ngartos kana nubuat Daniel; sabab Wahyu teh mangrupa panambah kana Daniel. Beuki sagemblengna urang narima cahaya anu dipidangkeun ku Roh Suci ngaliwatan para abdi Allah anu disucikeun, beuki jero jeung beuki pasti, nya kitu saperti tahta anu langgeng, bebeneran nubuat baheula bakal katempo; urang bakal yakin yen jalma-jalma Allah ngucap sakumaha maranehna digerakkeun ku Roh Suci. Manusa kudu sorangan aya dina pangaruh Roh Suci sangkan ngartos kana ucapan-ucapan Roh ngaliwatan para nabi. Ieu pesen-pesen dipaparinkeun lain pikeun jalma-jalma anu ngucapkeun nubuat-nubuat eta, tapi pikeun urang anu hirup di tengah-tengah kajadian-kajadian tina pangenepanana.”
“I would not feel that I could present these things, if the Lord had not given me this work to do. There are others besides yourself, and more than one or two, who like you think they have new light, and are all ready to present it to the people. But it would be pleasing to God for them to accept the light already given and walk in it, and base their faith upon the Scriptures, which sustain the positions held by the people of God for many years. The everlasting gospel is to be proclaimed by human agents. We are to sound the messages of the angels which are represented as flying in the midst of heaven, with the last warning to a fallen world. If we are not called upon to prophesy, we are called to believe the prophecies, and to cooperate with God in giving light to other minds. This we are trying to do.” Selected Messages, book 2, 113, 114.
“Abdi moal ngarasa yen abdi tiasa nampilkeun perkara-perkara ieu, upami Gusti henteu masrahkeun ka abdi ieu padamelan pikeun dipigawé. Aya nu séjén salian ti diri anjeun, malah leuwih ti saurang atawa dua, anu saperti anjeun nganggap yén maranéhna miboga caang anu anyar, sarta geus saréréa siap pikeun ngedalkeunana ka rahayat. Tapi anu matak pikaresepeun ka Allah nyaéta lamun maranéhna narima caang anu geus dipaparinkeun saméméhna sarta hirup nurut kana éta, jeung ngadasarkeun iman maranéhna kana Kitab Suci, anu ngadukung posisi-posisi anu dicekel ku umat Allah salila mangtaun-taun. Injil anu langgeng kudu diproklamasikeun ku agén-agén manusa. Urang kudu nyuarakeun talatah para malaikat anu digambarkeun keur hiber di tengah langit, mawa panggeuing panungtungan ka dunya anu geus ragrag. Lamun urang henteu dipanggil pikeun bernubuat, urang dipanggil pikeun percaya kana nubuat-nubuat, sarta gawé bareng jeung Allah dina méré caang ka pikiran jalma-jalma séjén. Ieu anu keur ku urang diusahakeun.” Selected Messages, buku 2, 113, 114.