We are addressing the “seven times” of Leviticus twenty-six as represented in the book of Daniel. We are doing so because one of the prophetic characteristics of the “seven times,” is that it represents the “stumbling stone” that the builders rejected. I am defining the stone of stumbling that is represented in the Scriptures as a truth that can be seen, but isn’t. For those that see it, it is precious, but for those that don’t see it, it is not only what they stumble over, but it is the stone that grinds them to powder.
Urang keur ngabahas “tujuh kali” dina Imamat dua puluh genep sakumaha digambarkeun dina kitab Daniel. Urang ngalakukeun ieu lantaran salah sahiji ciri nubuat tina “tujuh kali” téh nya éta ngagambarkeun “batu sandungan” anu dipiceun ku para tukang ngawangun. Kuring netepkeun batu sandungan anu digambarkeun dina Kitab Suci minangka hiji bebeneran anu bisa katingali, tapi henteu katingali. Pikeun jalma-jalma anu ningali éta, éta téh mulya; ari pikeun jalma-jalma anu henteu ningali éta, éta lain ngan saukur anu nyandungkeun maranéhna, tapi éta téh batu anu ngaluluhkeun maranéhna jadi bubuk.
When Christ presented the stone that the builders rejected, He identified that the corner stone would become the “head” of the corner. The message of the rejected stone in the Scriptures always has to do with God passing by a former covenant people, while at the same time God is entering into covenant with a people who had not formerly been the people of God.
Nalika Kristus nampilkeun batu anu dipiceun ku para tukang ngawangun, Anjeunna nétélakeun yén batu panjuru éta bakal jadi “sirah” tina panjuru. Pesen ngeunaan batu anu dipiceun dina Kitab Suci salawasna patali jeung Allah ngaliwatan hiji umat pasatujuan anu baheula, bari dina waktu anu sarua Allah keur asup kana pasatujuan jeung hiji umat anu saméméhna lain umat Allah.
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. Matthew 21:42–44.
Yesus ngandika ka maranehna, “Naha maraneh can kungsi maca dina Kitab Suci, ‘Batu anu dipiceun ku para tukang ngawangun, nya eta geus jadi batu poko juru; ieu teh padamelan Gusti, sarta matak ajaib dina panon urang’? Ku sabab eta Kami nyarita ka maraneh, Karajaan Allah bakal dicokot ti maraneh, sarta dipaparinkeun ka hiji bangsa anu ngahasilkeun buahna. Jeung saha bae anu titajong kana ieu batu bakal remuk; ari ka saha bae ieu batu ragrag, manehna bakal digerus nepi ka jadi bubuk.” Mateus 21:42–44.
The first “time prophecy” that William Miller was led to by the holy angels, was the “seven times” of Leviticus twenty-six. Laodicean Adventism started the process of tearing down the foundational truths which the Lord assembled through the ministry of Miller by rejecting the very first of Miller’s discoveries. Of course, any prophetic illustration of a sacred foundation is an illustration of Christ, who is “The Stone”, so the rejection of the “seven times” in 1863, identifies not only the beginning of the process of rejecting the foundational truths, it represents a rejection of Christ. As with Christ’s testimony of the rejected stone, Peter also identifies that one of the prophecies connected with the foundation stone is that it would ultimately become “the head of the corner”.
Nubuat “waktu” anu kahiji anu ku William Miller dipingpin ku para malaikat suci téh nyaéta “tujuh waktu” dina Imamat dua puluh genep. Adventisme Laodikea ngamimitian prosés ngagulingkeun bebeneran-bebeneran dasar anu ku Gusti dirarangkén ngaliwatan palayanan Miller ku cara nampik panemuan Miller anu pangheulana pisan. Tangtu waé, unggal ilustrasi nubuatan ngeunaan hiji dasar anu suci téh mangrupa ilustrasi ngeunaan Kristus, anu nyaéta “Batu” éta, ku kituna panolakan kana “tujuh waktu” dina taun 1863 lain ngan ukur nandaan awal prosés panolakan kana bebeneran-bebeneran dasar, tapi ogé ngawakilan panolakan ka Kristus. Sakumaha dina kasaksian Kristus ngeunaan batu anu dipiceun, Petrus ogé nétélakeun yén salah sahiji nubuatan anu patalina jeung batu dasar téh nyaéta yén éta ahirna bakal jadi “sirah juru”.
Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. 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 2:6–8.
Ku sabab kitu ogé, dina Kitab Suci aya katuliskeun: “Tenjo, Kami netepkeun di Sion hiji batu juru anu utama, anu kapilih, anu mulya; jeung sing saha anu percaya ka Anjeunna moal meunang kaéra.” Ku kituna, pikeun aranjeun anu percaya, Anjeunna teh mulya; ari pikeun maranehna anu henteu nurut, “batu anu dipiceun ku tukang-tukang ngawangun, eta pisan anu geus dijadikeun batu juru anu utama,” jeung, “hiji batu anu ngajadikeun titajong, jeung hiji cadas anu ngabalukarkeun kasandung,” nya eta pikeun maranehna anu titajong ku sabab kana pangandika, lantaran maranehna henteu nurut; ka dinya keneh maranehna geus ditangtukeun. Tapi aranjeun teh hiji bangsa anu kapilih, hiji imam-imam karajaan, hiji bangsa anu suci, hiji umat kagungan husus; supaya aranjeun ngembarkeun kamulyaan Anjeunna anu geus nyaur aranjeun kaluar tina gelap kana caang-Na anu ajaib: Aranjeun anu baheula lain umat, tapi ayeuna geus jadi umat Allah; anu can meunang rahmat, tapi ayeuna geus meunang rahmat. 1 Petrus 2:6–8.
The foundation stone in the beginning of Adventism, becomes the head of the corner. Isaiah is in agreement with Christ and Peter, and Isaiah uses the foundation stone to represent a covenant people who are being passed by for a new covenant people. In his testimony he represents a class that has made a covenant with death, and who have received a lie. The lie they receive, is the lie that Paul identifies as bringing strong delusion upon those that make a covenant with death, because they did not receive the love of the truth.
Batu pondasi dina mimiti Adventisme, jadi batu panghulu juru. Yesaya sapuk jeung Kristus sarta Petrus, jeung Yesaya ngagunakeun batu pondasi pikeun ngagambarkeun hiji umat perjangjian anu keur diliwatan ku hiji umat perjangjian anyar. Dina kasaksian-Na anjeunna ngagambarkeun hiji golongan anu geus nyieun perjangjian jeung pati, sarta anu geus narima hiji kabohongan. Kabohongan anu maranéhna tampa téh nyaéta kabohongan anu ku Paulus diidéntifikasi minangka nu mawa kasasab anu kuat ka jalma-jalma anu nyieun perjangjian jeung pati, lantaran maranéhna henteu narima kanyaah kana bebeneran.
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 28:14–18.
Ku sabab kitu, dangukeun pangandika PANGERAN, heh maraneh jelema-jelema anu ngahina, anu marentah rahayat ieu nu aya di Yerusalem. Sabab maraneh geus ngandika, Urang geus nyieun jangji jeung pati, jeung jeung naraka urang geus nyieun kasapukan; lamun pecut anu ngagebrus ngaliwatan bakal ngalintas, éta moal nepi ka urang; sabab urang geus ngajadikeun bohong jadi pangungsian urang, jeung dina kapalsuan urang geus nyumputkeun diri: Ku sabab kitu, kieu timbalan Gusti ALLAH, Tenjo, Kami nempatkeun di Sion pikeun jadi pondasi hiji batu, batu anu geus diuji, batu juru anu mulya, pondasi anu pasti: sing saha anu percaya moal buru-buru. Kitu deui pangadilan ku Kami bakal dipasangkeun kana tali ukur, jeung kabeneran kana unting-unting; sarta hujan és bakal nyapu pangungsian tina bohong, jeung cai-cai bakal ngabahekeun tempat panyumputan. Jeung jangji maraneh jeung pati bakal dibatalkeun, jeung kasapukan maraneh jeung naraka moal nangtung; lamun pecut anu ngagebrus ngaliwatan bakal ngalintas, harita maraneh bakal diinjak ku éta. Yesaya 28:14–18.
The “seven times” has been hidden under falsehoods, and when God passes by His former covenant people and enters into covenant with the one hundred and forty-four thousand, the stone that was formerly the rejected corner stone will ascend to be the “head” of the corner. For those that understand this truth, it is precious, and for those that don’t, the stone that becomes the head of the corner, not only crushes them, but it metaphorically becomes their headstone.
“tujuh waktos” téh geus disumputkeun ku kabohongan, sarta nalika Allah ngaliwat ti umat perjangjian-Na baheula sarta ngasup kana perjangjian jeung saratus opat puluh opat rébu, batu anu baheula dipiceun, nyaéta batu juru, bakal naék jadi “sirah” tina juru éta. Pikeun jalma-jalma anu ngartos kana bebeneran ieu, éta téh mulya, sedengkeun pikeun jalma-jalma anu henteu ngartos, batu anu jadi sirah tina juru éta lain ngan ukur ngaremukkeun maranéhna, tapi ogé sacara métaforis jadi batu nisan maranéhna.
In the book of Daniel, in chapter eight and verse nineteen, we find the “last end” of the indignation, thus identifying that there must also be a “first end” of the indignation. The period of time from 677 BC, until October 22, 1844 represents the period of time that the sanctuary (and host) would be tread down. But the papacy was to prosper until the indignation was accomplished, according to Daniel chapter eleven, and verse thirty-six. If the end of the indignation of chapter eight, represents the end of a period of time, then the end of the indignation of chapter eleven, also represents the end of a period of time. This is what the Bible clearly teaches, though this truth has been covered up with lies by those who have made a covenant with death.
Dina kitab Daniel, dina pasal dalapan jeung ayat salapan welas, urang manggihan “ahir panungtungan” tina murka, ku kituna nandakeun yén tangtu kudu aya ogé “ahir kahiji” tina murka éta. Mangsa waktu ti taun 677 SM nepi ka 22 Oktober 1844 ngagambarkeun mangsa waktu salila tempat suci (jeung pasukan) bakal diinjak-injak. Tapi kapausan kudu tetep makmur nepi ka murka éta réngsé, nurutkeun Daniel pasal sabelas, ayat tilu puluh genep. Lamun ahir murka dina pasal dalapan ngagambarkeun ahir hiji mangsa waktu, mangka ahir murka dina pasal sabelas ogé ngagambarkeun ahir hiji mangsa waktu. Ieu téh anu écés diajarkeun ku Alkitab, sanajan bebeneran ieu geus ditutupan ku kabohongan ku jalma-jalma anu geus nyieun hiji perjangjian jeung pati.
The end of both indignations represent the end of an identical period of time, for both were a fulfillment of the same curse of twenty-five hundred and twenty years of scattering, captivity and slavery. The northern kingdom first suffered the scattering, captivity and slavery of the “seven times,” when in 723 BC, the king of Assyria took them captive. The southern kingdom suffered the same fate in 677 BC. Jeremiah confirms this fact.
Ahir duanana amarah éta ngagambarkeun ahir tina hiji jangka waktu anu sarua, sabab duanana mangrupakeun panggenapan tina kutuk anu sarua, nyaéta dua rébu lima ratus dua puluh taun panyebaran, panawanan, jeung perbudakan. Karajaan kalér mimiti ngalaman panyebaran, panawanan, jeung perbudakan tina “tujuh kali,” nalika dina taun 723 SM, raja Asyur mawa maranéhna kana panawanan. Karajaan kidul ngalaman nasib anu sarua dina taun 677 SM. Yermia negeskeun kanyataan ieu.
Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Jeremiah 50:17.
Israél téh domba anu paburencay; singa-singa geus ngusir manéhna jauh: mimitina raja Asyur geus ngadahar manéhna; sarta ahirna ieu Nebukadnesar raja Babul geus ngarémukkeun tulang-tulangna. Yermia 50:17.
Jeremiah is identifying a progressive judgment. The Assyrians remove the northern kingdom in 723 BC, then they take Manasseh to Babylon, their capital city, in 677 BC. Then Nebuchadnezzar takes Jehoiakim, thus marking the beginning of the seventy years of captivity in 606 BC. Then Nebuchadnezzar takes Zedekiah and destroys Jerusalem in 586 BC.
Yermia keur nandaan hiji panghukuman anu lumangsung satapak demi satapak. Urang Asyur nyingkirkeun karajaan kalér dina taun 723 SM, tuluy maranéhna mawa Manasye ka Babul, kota karajaan maranéhna, dina taun 677 SM. Saterusna Nebukadnesar mawa Yoyakim, ku kituna nandaan mimiti tujuh puluh taun pangbuangan dina taun 606 SM. Tuluy Nebukadnesar mawa Zedekia sarta ngancurkeun Yerusalem dina taun 586 SM.
The southern kingdom had been warned that they would suffer the same fate as the northern kingdom if they continued in their rebellion. The judgment of the northern kingdom would be accomplished upon the southern kingdom, and the symbol of that judgment was a line that was to be stretched over Judah. In Isaiah’s testimony, it was simply the “line,” but in the following passage, the “line” is the “line of Samaria.”
Karajaan kidul geus dipéling yén maranéhna bakal nandangan nasib anu sarua jeung karajaan kalér lamun maranéhna terus dina pambarontakanana. Panghukuman anu tumiba ka karajaan kalér bakal dilaksanakeun ka karajaan kidul, sarta lambang tina panghukuman éta nya éta hiji tali ukur anu kudu direntangkeun ka luhur Yuda. Dina kasaksian Yesaya, éta ngan saukur “tali ukur,” tapi dina petikan di handap, “tali ukur” téh nya éta “tali ukur Samaria.”
Therefore thus saith the Lord God of Israel, Behold, I am bringing such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle. And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down. And I will forsake the remnant of mine inheritance, and deliver them into the hand of their enemies; and they shall become a prey and a spoil to all their enemies; Because they have done that which was evil in my sight, and have provoked me to anger, since the day their fathers came forth out of Egypt, even unto this day. 2 Kings 21:12–15.
Ku sabab kitu, kieu timbalan PANGERAN, Allah Israil: “Tingali, Kami rék ngadatangkeun musibat anu kacida goréngna ka Yerusalem jeung Yuda, nepi ka sing saha anu ngadéngé béjana, duanana ceulina baris ngagerendeng. Jeung Kami baris ngentangkeun ka luhur Yerusalem tali ukur Samaria, jeung bandul imah Ahab; sarta Kami baris ngusap Yerusalem sakumaha jalma ngusap piring, ngusapna nepi ka dibalikeun beungeut-handap. Jeung Kami baris ninggalkeun sesa warisan Kami, sarta nyerahkeun maranéhna kana panangan musuh-musuhna; sarta maranéhna baris jadi jarahan jeung rampasan pikeun sakabéh musuhna; Ku sabab maranéhna geus ngalakonan naon anu jahat dina paningal Kami, sarta geus ngamurkaeun Kami, ti saprak poé karuhunna kaluar ti Mesir, nepi ka poé ieu.” 2 Raja-raja 21:12–15.
There are two prophetic expressions in the verses just cited that must be considered. The first is the tingling of the ears, and the other is the plummet. In these verses the line of Samaria is also identified as the plummet of the house of Ahab. The line and the plummet are instruments of judgment, which are used in the building process. In the verses, they identify that the same judgment that was carried out against the northern kingdom, represented as Samaria and the house of Ahab, would be brought upon Judah and Jerusalem. When the warning was set forth, the northern kingdom of Israel had already been invaded, conquered, destroyed and taken into slavery. The message of God’s judgment produces the tingling of the ears of those that hear the warning. Both the plummet and the tingling of the ears are found three times each in the Scriptures. In each case, they represent God’s indignation against His own people.
Aya dua ungkara nubuatan dina ayat-ayat anu kakara dicutat anu kudu dipaluruh. Nu kahiji nya éta ceuli ngadédéngé nepi ka ngariyeg, jeung nu hiji deui nya éta unting-unting. Dina ayat-ayat ieu, tali ukur Samaria ogé dipikawanoh minangka unting-unting kulawarga Ahab. Tali ukur jeung unting-unting téh pakakas panghukuman, anu dipaké dina prosés ngawangun. Dina ayat-ayat éta, dipidangkeun yén panghukuman anu sarua anu geus dilaksanakeun ka karajaan kalér, anu dilambangkeun ku Samaria jeung kulawarga Ahab, bakal ditumpahkeun ka Yuda jeung Yerusalem. Dina waktu panggeuing éta ditepikeun, karajaan kalér Israél geus kungsi diserang, ditaklukkeun, diruksak, sarta dibawa kana pangawulaan. Pesen ngeunaan panghukuman Allah nimbulkeun ceuli ngariyeg ka jalma-jalma anu ngadéngé éta panggeuing. Boh unting-unting boh ceuli ngariyeg kapanggih masing-masing tilu kali dina Kitab Suci. Dina unggal kaayaan, éta ngagambarkeun bendu Allah ka umat-Na sorangan.
And the Lord came, and stood, and called as at other times, Samuel, Samuel. Then Samuel answered, Speak; for thy servant heareth. And the Lord said to Samuel, Behold, I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle. In that day I will perform against Eli all things which I have spoken concerning his house: when I begin, I will also make an end. 1 Samuel 3:10–12.
Jeung PANGERAN sumping, ngadeg, tuluy ngagero saperti dina waktu-waktu saméméhna, “Samuel, Samuel.” Geus kitu Samuel ngawaler, “Mangga dawuh; margi abdi Gusti nguping.” Jeung PANGERAN ngandika ka Samuel, “Tingali, Kami rek ngalakonan hiji perkara di Israil, anu matak ceuli unggal jalma anu ngadéngéna ngarerebet. Dina poé éta Kami bakal ngalaksanakeun ka Eli sagala perkara anu geus Kami ucapkeun ngeunaan kulawargana; sanggeus Kami ngamimitianana, Kami ogé bakal ngaréngsékeunana.” 1 Samuel 3:10–12.
The overthrow of Eli’s house is the prophecy that would make both ears tingle in anyone who heard it. The tingling of the ears, in the time of Samuel symbolizes the passing by of the house of Eli. The fulfillment of the prediction given to Samuel was the overthrow of Eli’s house and the establishment of Samuel as the prophet. Samuel represents a people who as Peter says, in times past were not the people of God, but now are, for when Samuel was established as prophet, the house of Eli was destroyed. Jeremiah also proclaims a judgment against the leadership of Jerusalem that causes ears to tingle.
Runtagna kulawarga Eli téh nya éta nubuat anu ngajadikeun duanana ceuli ngariyeg dina saha baé anu ngadéngéna. Ngarieyegna ceuli, dina mangsa Samuel, ngalambangkeun kaliwatna kulawarga Eli. Kasampurnaan tina ramalan anu dipasihkeun ka Samuel téh nya éta runtagna kulawarga Eli jeung diteguhkeunana Samuel minangka nabi. Samuel ngagambarkeun hiji umat anu, sakumaha ceuk Petrus, baheula lain umat Allah, tapi ayeuna jadi umat-Na; sabab nalika Samuel diteguhkeun minangka nabi, kulawarga Eli diruntuhkeun. Yermia ogé ngawartakeun hiji panghukuman ngalawan kapamingpinan Yerusalem anu matak ngarieyegna ceuli.
And say, Hear ye the word of the Lord, O kings of Judah, and inhabitants of Jerusalem; Thus saith the Lord of hosts, the God of Israel; Behold, I will bring evil upon this place, the which whosoever heareth, his ears shall tingle. Jeremiah 19:3.
Jeung caritakeun, Dangukeun ku maranéh firman PANGERAN, hé raja-raja Yuda jeung pangeusi Yerusalem; kieu timbalan PANGERAN semesta alam, Allah Israil: “Tenjo, Kami rek ngadatangkeun cilaka ka ieu tempat, nepi ka sing saha anu ngadéngéna, ceulina bakal ngagerendeng.” Yermia 19:3.
All three references to ears tingling are associated with a covenant people who have made a covenant with death and are thereafter invaded, conquered, destroyed, scattered, and taken into slavery. The tingling ears is a symbol of the judgment of God’s indignation, and the symbol of that judgment is also represented three times in the Scriptures, with the word “plummet.” We have already read it in second Kings and Isaiah, but there is one other reference of the “plummet” in the Scriptures, and in that reference the word plummet is translated from a different Hebrew word, than the previous two references.
Sadayana tilu rujukan ngeunaan ceuli ngadédéngék pakait jeung hiji umat perjangjian anu geus nyieun hiji perjangjian jeung pati sarta satuluyna diserang, ditaklukkeun, diruksak, disebarkeun, jeung dibawa kana pangbudakan. Ceuli ngadédéngék téh mangrupa lambang panghukuman tina murka Allah, sarta lambang panghukuman éta ogé digambarkeun tilu kali dina Kitab Suci, ku kecap “unting-unting.” Urang geus maca éta dina second Kings jeung Yesaya, tapi aya kénéh hiji rujukan séjén ngeunaan “unting-unting” dina Kitab Suci, sarta dina éta rujukan kecap unting-unting ditarjamahkeun tina kecap Ibrani anu béda ti dua rujukan saméméhna.
And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep, And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof: And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof. So I answered and spake to the angel that talked with me, saying, What are these, my lord? Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord. Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it. Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:1–14.
Malaikat anu nyarita ka sim kuring sumping deui, tuluy ngahudangkeun sim kuring, saperti jalma anu dihudangkeun tina saréna, sarta pok ka sim kuring, “Naon anu ku maneh katingali?” Sim kuring ngawaler, “Kami parantos nenjo, sarta tempo, aya hiji kaki dian sadayana tina emas, jeung aya hiji bokor dina luhurna, sarta tujuh lampu aya dina éta, jeung tujuh pipa pikeun tujuh lampu anu aya dina luhurna. Jeung aya dua tangkal zaitun di gigireunana, hiji di beulah katuhu bokor éta, jeung hiji deui di beulah kéncana.” Ku kituna sim kuring ngawaler sarta nyarita ka malaikat anu nyarita ka sim kuring, pokna, “Naon ieu sadayana, gusti abdi?” Tuluy malaikat anu nyarita ka sim kuring ngawaler sarta pok ka sim kuring, “Naha maneh teu nyaho naon ieu?” Sim kuring ngawaler, “Henteu, gusti abdi.” Tuluy anjeunna ngawaler sarta nyarita ka sim kuring, pokna, “Ieu téh firman PANGERAN ka Zerubabel, kieu: Henteu ku kakuatan, lain ku kakawasaan, tapi ku Roh Kami, saur PANGERAN Nu Maha Kawasa. Saha maneh, he gunung gede? Di payuneun Zerubabel maneh bakal jadi dataran; sarta anjeunna bakal ngaluarkeun batu puncakna bari disarengan ku surak, pokna: ‘Kurnia, kurnia ka éta!’” Leuwih ti éta, firman PANGERAN sumping ka sim kuring, pokna, “Leungeun Zerubabel geus nempatkeun dasar ieu Bait; leungeunna ogé bakal ngarampungkeunana; sarta maneh bakal nyaho yén PANGERAN Nu Maha Kawasa geus ngutus Kami ka aranjeun. Sabab saha anu geus nganggap hina poe perkara-perkara leutik? Maranéhna bakal bungah, sarta bakal ningali tali unting dina leungeun Zerubabel babarengan jeung éta tujuh; éta téh panon-panonna PANGERAN, anu ngider ka ditu ka dieu ka sakuliah bumi.” Tuluy sim kuring ngawaler sarta pok ka anjeunna, “Naon dua tangkal zaitun ieu anu aya di beulah katuhu kaki dian jeung di beulah kénca éta?” Sim kuring ngawaler deui sarta pok ka anjeunna, “Naon dua dahan zaitun ieu anu ngaliwatan dua pipa emas ngocorkeun minyak emas tina dirina sorangan?” Anjeunna ngawaler ka sim kuring sarta pok, “Naha maneh teu nyaho naon ieu?” Sim kuring ngawaler, “Henteu, gusti abdi.” Tuluy pok anjeunna, “Ieu téh dua anu diurapan, anu nangtung di payuneun Gusti sakuliah bumi.” Zakaria 4:1–14.
The word translated as “plummet” in second Kings and Isaiah twenty-eight, is “mishqâl” and it means a weight. In both passages a weight (plummet) was going to be added to the line. The weight is what is used in a scale, and represents judgment. The line with a weight is a line of judgment. The line of Samaria was the period of “seven times,” or twenty-five hundred and twenty years. The same period of time was going to be placed upon the southern kingdom that had been brought upon the northern kingdom. The ending of either line is identified in the book of Daniel as either the end of the last indignation or the end of the first indignation. The period is represented in Daniel as the period when Jerusalem and the host were to be trodden down by the two desolating powers of paganism and papalism. Both periods would begin when their respective capital cities were invaded, conquered, destroyed and their citizens carried into slavery.
Kecap nu ditarjamahkeun jadi “bandul unting-unting” dina 2 Raja-raja jeung Yesaya dua puluh dalapan nyaéta “mishqâl,” sarta hartina beurat. Dina duanana petikan éta, hiji beurat (bandul unting-unting) bakal ditambahan kana tali. Beurat téh anu dipaké dina timbangan, sarta ngagambarkeun pangadilan. Tali anu aya beuratna téh nyaéta tali pangadilan. Tali Samaria nyaéta mangsa “tujuh kali,” atawa dua rébu lima ratus dua puluh taun. Mangsa waktu anu sarua éta bakal ditumpangkeun kana karajaan kidul, sakumaha anu geus ditimpakeun ka karajaan kalér. Ahir tina salah sahiji tali éta dicirian dina kitab Daniel boh salaku ahir tina amarah panungtungan boh salaku ahir tina amarah kahiji. Mangsa éta digambarkeun dina Daniel minangka mangsa nalika Yerusalem jeung pasukanana bakal diinjak-injak ku dua kakawasaan anu ngabinasakeun, nyaéta paganisme jeung kepausan. Duanana mangsa éta bakal dimimitian nalika kota-kota ibukota masing-masing diserang, ditaklukkeun, diruksak, sarta warga-wargana dibawa kana perbudakan.
But in Zechariah, the word “plummet” is formed by the combination of two Hebrew words. The first word is “‘eben”, and it means “to build”, and it also means “a stone”. It means “a building stone”. That word is then combined with the Hebrew word “bedı̂yl”, which means “to divide or separate”. The “plummet” in Zechariah, is the stone that is built upon and produces a separation and division. The division is between two classes of worshippers; one class that rejoices when they see the stone, make it the head of their corner, and build upon it, and the other that doesn’t see it, rejects it, stumbles over it, and is finally crushed by it, which then becomes their headstone or tombstone. One class makes a covenant with life, the other a covenant of death.
Tapi dina Zakaria, kecap “plummet” diwangun ku gabungan dua kecap Ibrani. Kecap nu kahiji nyaéta “‘eben”, jeung hartina “ngawangun”, sarta ogé hartina “batu”. Hartina “batu wangunan”. Tuluy éta kecap digabungkeun jeung kecap Ibrani “bedı̂yl”, nu hartina “ngabagi atawa misahkeun”. “Plummet” dina Zakaria nyaéta batu anu jadi dasar wangunan sarta ngahasilkeun pamisahan jeung pabédaan. Pabédaan éta aya antara dua golongan anu nyembah; hiji golongan anu bungah nalika maranéhna ningali batu éta, ngajadikeun éta kapala juru maranéhna, sarta ngawangun di luhur éta, jeung nu séjén anu henteu ningali éta, nolak éta, titajong ku éta, sarta ahirna diremuk ku éta, anu tuluy jadi batu nisan atawa batu kuburan maranéhna. Hiji golongan nyieun perjangjian jeung hirup, nu séjén perjangjian jeung pati.
In the history of Zechariah, ancient Israel had just come out of Babylon to rebuild and restore Jerusalem. Zerubbabel was appointed the governor, and was to oversee the work. He laid the foundation stone at the beginning of the work and he placed the headstone, or capstone, at the end of the work. Zerubbabel means “the offspring of Babylon”. All the prophecies are identifying the last days, and Zerubbabel’s name is the symbol of the history of the first angel’s message when the foundation stone was laid, and his name is also the symbol of the third angel’s message, when the headstone, or capstone, is placed. The manifestation of the outpouring of the Holy Spirit in either the first movement or the second movement is represented by Zerubbabel’s name (offspring of Babylon), for it represents the message which calls for the final generation of the “offspring of Babylon”, to come out. It represents the message of the Midnight Cry that took place in the first movement, and that is about to take place in the last movement of the Loud Cry.
Dina sajarah Zakaria, Israél baheula kakara kaluar ti Babul pikeun ngawangun deui jeung mulangkeun Yerusalem. Zerubabel diangkat jadi gubernur, sarta kudu ngawaskeun pagawean éta. Anjeunna nempatkeun batu pondasi dina awal pagawean, jeung anjeunna masang batu puncak, atawa batu panutup, dina ahir pagawean. Zerubabel hartina “turunan ti Babul”. Sakabéh nubuat keur nandaan poé-poé panungtungan, jeung ngaran Zerubabel téh lambang tina sajarah amanat malaikat kahiji nalika batu pondasi diteundeun, sarta ngaranna ogé lambang tina amanat malaikat katilu, nalika batu puncak, atawa batu panutup, dipasang. Perwujudan tina curahan Roh Suci boh dina gerakan kahiji boh dina gerakan kadua dilambangkeun ku ngaran Zerubabel (turunan ti Babul), sabab éta ngagambarkeun amanat anu nyaur ka generasi pamungkas tina “turunan ti Babul”, supaya maranéhna kaluar. Ieu ngagambarkeun amanat Pekik Tengah Peuting anu lumangsung dina gerakan kahiji, sarta anu rék lumangsung dina gerakan pamungkas tina Pekik Nyaring.
The two olive trees, two olive branches, and the two anointed ones that represent the vessels into which the two golden pipes empty the oil into:
Dua tangkal zaitun, dua dahan zaitun, jeung dua nu diurapan anu ngalambangkeun bejana-bejana nu ka jerona dua pipa emas ngucurkeun minyak:
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Jalma-jalma anu diurapan anu nangtung di sisi Gusti nu ngawasaan sakuliah bumi, miboga kalungguhan anu kungsi dipaparinkeun ka Sétan minangka kerub nu nutupan. Ku mahluk-mahluk suci anu ngurilingan tahta-Na, Gusti ngajaga komunikasi anu tetep jeung pangeusi bumi. Minyak emas téh ngawakilan rahmat anu ku éta Allah ngajaga sangkan lampu-lampu jalma-jalma percaya tetep kacukupan, supaya ulah ngiceupan teras pareum. Lamun lain ku sabab minyak suci ieu dituangkeun ti sawarga dina pesen-pesen Roh Allah, kakuatan-kakuatan kajahatan bakal ngawasaan manusa sagemblengna.
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Allah dihina lamun urang henteu narima pangwawaran anu ku Anjeunna dikirimkeun ka urang. Ku kituna urang nampik minyak emas anu ku Anjeunna rek dicurahkeun kana jiwa urang supaya disalurkeun ka jalma-jalma anu aya dina poek. Nalika panggero éta datang, ‘Behold, the bridegroom cometh; go ye out to meet him,’ jalma-jalma anu henteu narima minyak suci, anu henteu ngamumulé kurnia Kristus dina haténa, baris manggihan, saperti parawan-parawan bodo éta, yén maranéhna henteu siap papanggih jeung Gustina. Maranéhna henteu boga dina dirina sorangan daya pikeun meunangkeun éta minyak, sarta hirupna ruksak. Tapi lamun Roh Suci Allah dipénta, lamun urang nyuhunkeun kalayan pageuh, sakumaha Musa ngalakukeun, ‘Show me thy glory,’ kaasih Allah bakal dicurahkeun lega kana haté urang. Ngaliwatan pipa-pipa emas, minyak emas bakal disalurkeun ka urang. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ Ku narima pancaran caang ti Panonpoé Kabeneran, anak-anak Allah moncorong minangka cahaya-cahaya di dunya.” Review and Herald, July 20, 1897.
Zechariah had repeatedly asked who the two olive trees were, thus drawing attention to the various symbols of the two witnesses. Sister White identifies the two olive trees as the two witnesses of Revelation eleven.
Sakarja parantos sababaraha kali naros saha ari dua tangkal zaitun éta, ku kituna narik perhatian kana rupa-rupa lambang ngeunaan dua saksi. Sadérék White nangtukeun yén dua tangkal zaitun éta nyaéta dua saksi dina Wahyu sabelas.
“Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.
“Ngeunaan dua saksi, nabi nandeskeun deui kieu: ‘Ieu teh dua tangkal zaitun, jeung dua kaki lampu anu nangtung di payuneun Allah nu boga bumi.’ ‘Firman Anjeun,’ saur nu ngarang Jabur, ‘nyaeta lampu pikeun suku sim kuring, jeung cahaya pikeun jalan sim kuring.’ Wahyu 11:4; Jabur 119:105. Dua saksi eta ngalambangkeun Kitab Suci Perjangjian Heubeul jeung Perjangjian Anyar.” The Great Controversy, 267.
Zechariah had wanted to understand who these two witnesses were. In the French Revolution they were the Old and New Testaments. They were represented as Moses and Elijah that were slain in the street by the beast that ascended out of the bottomless pit. They represent the ministry of Future for America that was slain on July 18, 2020.
Zakaria kungsi hayang ngartos saha éta dua saksi téh. Dina Révolusi Perancis, maranéhna téh Perjangjian Heubeul jeung Perjangjian Anyar. Maranéhna dilambangkeun minangka Musa jeung Élia anu dipaéhan di jalan ku sato galak anu naék ti jero liang anu teu aya dasarna. Maranéhna ngawakilan palayanan Future for America anu dipaéhan dina 18 Juli 2020.
In the beginning of the chapter, after Zechariah is awakened, when the dead dry bones are brought together, but not yet alive, Gabriel asks “What seest thou?” Zechariah describes what he has seen, and then asks “What are these my lord?” Gabriel emphasizes the subject of the question, by answering Zechariah’s question with a question. He asks Zechariah, “Knowest thou not what these be?” Gabriel then answers “This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts.”
Dina awal ieu pasal, sanggeus Zakaria dihudangkeun, nalika tulang-tulang garing nu paéh dikumpulkeun, tapi can acan hirup, Jibril naros, “Naon anu ku maneh ditempo?” Zakaria ngajelaskeun naon anu ku anjeunna geus ditempo, tuluy naros, “Naon ieu sadayana, gusti abdi?” Jibril nekenkeun poko patalékan éta ku ngawaler patalékan Zakaria ku hiji patalékan deui. Anjeunna naros ka Zakaria, “Naha maneh henteu nyaho naon ieu?” Saterusna Jibril ngawaler, “Ieu firman PANGERAN ka Serubabel, saur-Na, Henteu ku kakuatan, atawa ku kakawasaan, tapi ku Roh Kami, saur PANGERAN Nu Maha Kawasa.”
The Word of the Lord that was given to Zerubbabel was, “Not by might, nor by power, but by my spirit. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it.”
Kecap PANGERAN anu dipasihkeun ka Zerubabel nya éta, “Lain ku kakawasaan, lain ku kakuatan, tapi ku Roh Kami. Saha ari maneh, eh gunung anu gede? Di hareupeun Zerubabel maneh bakal jadi tanah rata; sarta anjeunna bakal ngaluarkeun batu puncakna bari gumuruh ku sorana, maranehna ngagero, Rahmat, rahmat ka dinya.”
Zerubbabel, the governor, represents the messenger that prepares the way in the beginning and ending history, before whom the mountain becomes as a plain. Isaiah identifies the work of the same messenger and says he will “make straight in the desert a highway for our God,” and that he will cause “every valley” to “be exalted.” He will also cause “every mountain and hill” to “be made low,” for the “great mountain” before governor Zerubbabel “shall become a plain.”
Zerubbabel, gupernur, ngalambangkeun utusan anu nyiapkeun jalan dina sajarah awal jeung ahir, anu di payuneunna gunung jadi rata kawas dataran. Yesaya ngajentrekeun padamelan utusan anu sarua sarta nyebutkeun yén manéhna bakal “ngalempengkeun hiji jalan raya di tanah gurun pikeun Allah urang,” sarta yén manéhna bakal ngajadikeun “unggal lebak” “diangkat luhur.” Manéhna ogé bakal ngajadikeun “unggal gunung jeung pasir” “direndahkeun,” sabab “gunung anu gede” di payuneun gupernur Zerubbabel “bakal jadi dataran.”
William Miller’s message of the “seven times” was given him by God. Zerubbabel represents William Miller who placed the foundation stone of the “seven times,” and he also represents the hands that “shall bring forth the headstone” with “shouting, crying, Grace, Grace unto it.” The doubling of the word “grace,” represents the message of the Midnight Cry. The “shouting” represents the same message as represented by the loud cry of the third angel and the “crying” represents the Midnight Cry. The entire passage is about the Midnight Cry message. It is about the virgins that were asleep in death on the streets of Revelation eleven, that runs through the valley of dead dry bones. It is about the resurrection of the dead dry bones, and it is about the prophetic role of the “plummet” that the wise virgins see that causes them to rejoice.
Pesen William Miller ngeunaan “tujuh kali” dipasihkeun ka anjeunna ku Allah. Zerubabel ngawakilan William Miller anu nempatkeun batu pondasi “tujuh kali,” sarta anjeunna ogé ngawakilan leungeun anu “bakal ngaluarkeun batu puncak” kalayan “sora ngagorowok, nyambat, Rahmat, Rahmat ka dinya.” Pangulangan kecap “rahmat” ngawakilan pesen Midang peuting. “Ngagorowok” ngawakilan pesen anu sarua jeung anu diwakilan ku sora tarik malaikat katilu, sarta “nyambat” ngawakilan Midang peuting. Sakabéh petikan éta nyaritakeun ngeunaan pesen Midang peuting. Ieu nyaritakeun ngeunaan para parawan anu keur saré dina maot di jalan-jalan dina Wahyu sabelas, anu ngalangkung ngaliwatan lebak tulang-tulang garing anu paéh. Ieu nyaritakeun ngeunaan kabangkitan tulang-tulang garing anu paéh, sarta ngeunaan kalungguhan nubuat tina “unting-unting” anu katingali ku para parawan wijaksana anu nyababkeun maranéhna suka bungah.
Then Zechariah says, “moreover.” Moreover, means to place the following passage over the top of the previous passage. It is a reference to the prophetic principle of line upon line. The previous dialogue identified the awakening at midnight of God’s people, represented by Zechariah. The previous dialogue repeatedly emphasized the desire of God’s people in the last days to understand who the two witnesses of Revelation eleven are. The previous dialogue identified that Zerubbabel represents the work in the first movement and also the work in the last movement. It identified Zerubbabel’s “hands” (representing human power), were to lay the foundation stone and the headstone, but the work of his hands was and is only accomplished through the divine power of the Comforter.
Tuluy Sakaria nyebut, “salian ti éta.” Salian ti éta, hartina nempatkeun petikan anu nuturkeun di luhureun petikan saméméhna. Ieu mangrupa rujukan kana prinsip nubuat garis demi garis. Paguneman saméméhna ngaidéntifikasi hudangna umat Allah dina tengah wengi, anu diwakilan ku Sakaria. Paguneman saméméhna sababaraha kali nekenkeun kahayang umat Allah dina poé-poé panungtungan pikeun ngartos saha dua saksi dina Wahyu sabelas téh. Paguneman saméméhna ngaidéntifikasi yén Serubabel ngawakilan pagawéan dina gerakan anu kahiji jeung ogé pagawéan dina gerakan anu panungtungan. Eta ngaidéntifikasi yén “leungeun” Serubabel (anu ngawakilan kakawasaan manusa) kudu nempatkeun batu pondasi jeung batu puncak, tapi pagawéan ku leungeunna téh baheula kénéh jeung ayeuna ogé ngan kahontal ku kakawasaan ilahi ti Panglipur.
The dialogue that followed, which is to be placed over the previous dialogue, identifies that when the “hands of Zerubbabel” are finishing the work, then God’s people in the last days, will “know that the Lord” “sent” Gabriel, the light bearer “unto” God’s people. They will recognize the heavenly communication process that is the first truth represented in connection with the Revelation of Jesus Christ. To refuse the message and work of Zerubbabel, is to refuse the message that comes from Gabriel, which he received from Christ, which He in turn received from the Father.
Paguneman anu satuluyna, anu kudu ditempatkeun di luhur paguneman saméméhna, nétélakeun yén nalika “leungeun Zerubabel” keur ngaréngsékeun pagawean éta, mangka umat Allah dina poé-poé panungtungan bakal “nyaho yén PANGERAN” geus “ngutus” Jibril, nu mawa caang, “ka” umat Allah. Maranéhna bakal mikawanoh prosés komunikasi sawarga anu mangrupa bebeneran kahiji anu dilambangkeun dina patalina jeung Wahyu Yesus Kristus. Nolak ieu pesen jeung pagawean Zerubabel, sarua jeung nolak pesen anu asalna ti Jibril, anu ditarimana ti Kristus, anu ku Anjeunna dina gilirannana ditarima ti Rama.
Then the two classes of worshippers are defined. One class “hath despised the day of small things?” The other class “shall rejoice” when they “shall see the plummet in the hand of Zerubbabel with those seven” who “are the eyes of the Lord, which run to and fro through the whole earth.” Those that despise the day of small things, are despising the historical work of William Miller as represented by the “plummet.” They are contrasted with those who rejoice when they see the “plummet” in the hands of Zerubbabel. Zechariah’s “plummet” is the building stone that produces a division. One class despises the “plummet,” for they refuse to see that the “plummet” in the hand of Zerubbabel is with “those seven.” The word “seven” that is with the “plummet,” is the same Hebrew word that is translated as “seven times” in Leviticus twenty-six.
Geus éta, dua golongan anu nyembah téh ditetepkeun. Hiji golongan “ngahina kana poé perkara-perkara leutik?” Ari golongan anu séjén “bakal bungah” lamun maranéhna “ningali bandul timah dina leungeun Zerubbabel jeung eta tujuh” anu “mangrupa panon-panonna PANGERAN, anu lumpat ka ditu ka dieu ngurilingan sakuliah bumi.” Jalma-jalma anu ngahina kana poé perkara-perkara leutik, keur ngahina kana karya sajarah William Miller sakumaha dilambangkeun ku “bandul timah.” Maranéhna dipapadankeun jeung jalma-jalma anu bungah nalika maranéhna ningali “bandul timah” dina leungeun Zerubbabel. “Bandul timah” dina kitab Zakaria téh nya éta batu wangunan anu nimbulkeun pamisahan. Hiji golongan ngahina kana “bandul timah,” sabab maranéhna nampik ningali yén “bandul timah” dina leungeun Zerubbabel téh aya jeung “eta tujuh.” Kecap “tujuh” anu aya jeung “bandul timah,” nyaéta kecap Ibrani anu sarua anu ditarjamahkeun jadi “tujuh kali” dina Imamat dua puluh genep.
Then Zechariah repeats the fact that when he wakes up, he does not know who the two witnesses are. He therefore asks another time, “What are these two olive trees?” He repeats it again, questioning “What be these two olive branches which through the two golden pipes empty the golden oil out of themselves?” And Gabriel emphasizes the question by once again answering Zechariah’s question with a question, “Knowest thou not what these be?” to which Zechariah answers, “No.” Gabriel then says “These are the two anointed ones, that stand by the Lord of the whole earth.”
Tuluy Zakhariah ngulangkeun kanyataan yén nalika anjeunna hudang, anjeunna henteu terang saha éta dua saksi téh. Ku sabab kitu anjeunna naros deui, “Naon ieu dua tangkal zaitun?” Anjeunna ngulang deui éta patanyaan, bari nanyakeun, “Naon ieu dua dahan zaitun anu ngaliwatan dua pipa emas ngocorkeun minyak emas tina dirina sorangan?” Jeung Gabriel netelakeun éta patanyaan ku sakali deui ngawalon patanyaan Zakhariah ku patanyaan, “Naha maneh henteu terang naon ieu téh?” anu ku Zakhariah diwaler, “Henteu.” Tuluy Gabriel nyarios, “Ieu teh dua anu diurapi, anu nangtung di payuneun Gusti sakuliah bumi.”
The chapter begins with Gabriel awakening Zechariah out of his sleep. Zechariah therefore represents the virgins that are awakened at midnight, and when those virgins are awakened, they are represented as having an overwhelming burden to understand what the two witnesses of Revelation chapter eleven represent. All the books of the Bible meet and end in the book of Revelation. All the prophets agree with one another, for God is not the author of confusion. All the prophets are speaking more about the last days, than the days in which they lived.
Ieu pasal dimimitian ku Jibril ngahudangkeun Zakaria tina saréna. Ku kituna, Zakaria ngawakilan para parawan anu dihudangkeun dina tengah wengi, sarta nalika para parawan éta dihudangkeun, maranéhna digambarkeun miboga beban anu kacida gedéna pikeun ngartos naon anu diwakilan ku dua saksi dina Wahyu pasal sabelas. Sakabéh kitab dina Alkitab patepung sarta mungkas dina kitab Wahyu. Sakabéh nabi sapamadegan hiji jeung nu séjénna, sabab Allah lain pangarang kabingungan. Sakabéh nabi nyarita leuwih loba ngeunaan poé-poé panungtungan tibatan ngeunaan poé-poé nalika maranéhna hirup.
Gabriel employs the Alpha and Omega principle by identifying that Zerubbabel will begin and end the work of building the temple. His work is represented as laying the foundation stone at the beginning and the headstone at the end. Zerubbabel represents the movement of the Millerites and the movement of Future for America.
Jibril ngagunakeun prinsip Alfa jeung Omega ku netelakeun yén Zerubabel bakal ngamimitian jeung ngaréngsékeun pagawean ngawangun Bait Allah. Pagaweanana digambarkeun ku neundeun batu pondasi dina awal jeung batu pucuk dina ahir. Zerubabel ngawakilan gerakan Millerite jeung gerakan Future for America.
What Gabriel presents to Zechariah is that the work of the Midnight Cry, whether in the movement of the first angel or in the movement of the third angel, is accomplished with the power of the Holy Spirit.
Nu ditepikeun ku Jibril ka Zakaria téh yén pagawéan Panjerit Tengah Peuting, boh dina gerakan malaikat kahiji boh dina gerakan malaikat katilu, dilaksanakeun ku kakawasaan Roh Suci.
While they lay dead in the street, the world rejoiced over their dead bodies, but when they arose, the world then feared and they rejoiced. They rejoice because they see the plummet of those “seven times” in the hand of Zerubbabel. The plummet is the stone that is built upon, which separates the wise from the foolish.
Basa maranéhna ngagoler paéh di jalan, dunya gumbira ku ningali mayit-maranehna; tapi nalika maranéhna hudang deui, dunya tuluy kasieun, sedengkeun maranéhna sorangan gumbira. Maranéhna gumbira sabab maranéhna ningali unting-unting tina éta “tujuh waktu” aya dina panangan Zerubbabel. Unting-unting téh nya éta batu anu dijadikeun dadasar pangwangunan, anu misahkeun jalma wijaksana ti nu bodo.
Zechariah does not say “the seven,” he says, “those seven.” They see both twenty-five hundred and twenty years of scattering. The word translated as “seven” is the same word that is translated as “seven times” in Leviticus twenty-six, and represents “the curse” of slavery that was brought upon both the northern and southern kingdoms of Israel. The book of Daniel identifies “those seven” as a first and a last indignation.
Zakaria henteu nyebut, “anu tujuh,” anjeunna nyebut, “eta tujuh.” Eta ningali boh dua rébu lima ratus dua puluh taun paburencay. Kecap anu ditarjamahkeun jadi “tujuh” téh sarua jeung kecap anu ditarjamahkeun jadi “tujuh kali” dina Imamat dua puluh genep, sarta ngagambarkeun “kutuk” perbudakan anu ditimpakeun ka duanana karajaan kalér jeung kidul Israil. Kitab Daniel ngaidentipikasi “eta tujuh” minangka amarah anu kahiji jeung anu panungtung.
The foundation stone laid by William Miller was the “seven times,” and the headstone laid by the movement of the third angel is the “seven times.” Those that rejoice when they see “those seven” in the awakening of the Midnight Cry of the last days, will witness a division and separation of the precious and the vile. The precious will rejoice as they come into full unity, and the vile will find out too late that they have not the oil that has been coming down through the two golden pipes. The truth that causes the rejoicing for one class will be a stone of stumbling for the other class, though it was available to see for all that were willing to see.
Batu pondasi anu diteundeun ku William Miller nyaéta “tujuh kali,” sarta batu puncak anu diteundeun ku gerakan malaikat katilu nyaéta “tujuh kali.” Jalma-jalma anu baris gumbira nalika maranéhna ningali “eta tujuh” dina hudangna Midang Peuting tina poé-poé panungtungan, bakal nyaksian hiji pamisahan jeung pameuntasan antara nu mulya jeung nu hina. Nu mulya bakal gumbira nalika maranéhna asup kana kasatunggalan anu sampurna, jeung nu hina bakal nyaho nalika geus kasép yén maranéhna teu miboga minyak anu geus ngocor turun ngaliwatan dua pipa emas. Kaleresan anu nyababkeun kagumbiraan pikeun hiji golongan bakal jadi batu sandungan pikeun golongan anu séjén, sanajan éta geus sayaga pikeun katingali ku sakumna anu daék ningali.
Just as the “seven times” became a test in the beginning in 1856, when Philadelphian Adventism transitioned unto Laodicean Adventism, the “seven times” is once again a test at the ending, right where Laodicean Adventism is transitioned unto Philadelphian Adventism. The test in the beginning was failed in 1863, with the rejection of the biblical doctrine of “seven times.” Those that fail the test at the ending in 2023, will do so for rejecting the experience demanded by the remedy identified by the “seven times” of Leviticus twenty-six.
Sakumaha “tujuh kali” jadi hiji ujian dina awal taun 1856, nalika Adventisme Filadelfia ngalih kana Adventisme Laodikea, “tujuh kali” téh sakali deui jadi hiji ujian dina panutupanana, pas dina titik Adventisme Laodikea dialihkeun kana Adventisme Filadelfia. Ujian dina awalna gagal dina taun 1863, ku panolakan kana doktrin Alkitabiah ngeunaan “tujuh kali.” Jalma-jalma anu gagal dina ujian dina panutupanana dina taun 2023, bakal ngalakukeun kitu lantaran maranéhna nolak pangalaman anu ditungtut ku ubar nu ditandaan ku “tujuh kali” dina Imamat dua puluh genep.
It was important to identify that the book of Daniel fully upholds the “seven times,” before we begin to consider the prophetic message of the first six chapters of the book of Daniel, for chapters four and five are about the “seven times,” and they identify the beginning and ending of the two horns of the earth beast of Revelation chapter thirteen.
Penting pisan pikeun netepkeun yén kitab Daniel sapinuhna ngajaga “tujuh waktu,” saméméh urang mimiti nganggap pesen nubuat tina genep pasal kahiji kitab Daniel, sabab pasal opat jeung lima nyaritakeun ngeunaan “tujuh waktu,” sarta éta nandakeun awal jeung ahirna dua tanduk tina sato galak bumi dina Wahyu pasal tilu welas.
We will begin our consideration of those first six chapters in the next article.
Urang bakal ngamimitian nimbang genep bab anu kahiji éta dina artikel salajengna.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.
“Cahaya anu ditampi ku Daniel ti Allah dipasihkeun hususna pikeun poé-poé panungtungan ieu. Titingalian anu anjeunna tingali di sisi Walungan Ulai jeung Hiddekel, walungan-walungan gedé di Sinear, ayeuna keur lumangsung dina prosés kacumponan, sarta sakumna kajadian anu geus diramalkeun éta moal lila deui baris kalakonan.
“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.
“Titénan kaayaan bangsa Yahudi nalika nubuat-nubuat Daniel dipaparinkeun.
“Let us give more time to the study of the Bible. We do not understand the word as we should. The book of Revelation opens with an injunction to us to understand the instruction that it contains. ‘Blessed is he that readeth, and they that hear the words of this prophecy,’ God declares, ‘and keep those things which are written therein: for the time is at hand.’ When we as a people understand what this book means to us, there will be seen among us a great revival. We do not understand fully the lessons that it teaches, notwithstanding the injunction given us to search and study it.
“Hayu urang masihan waktos anu leuwih loba pikeun ngulik Alkitab. Urang can ngartos kana firman sakumaha kuduna. Kitab Wahyu dibuka ku parentah ka urang supaya ngartos pangajaran anu dikandungna. ‘Bagja jalma anu maca, jeung maranéhna anu ngadéngé kecap-kecap ieu nubuat,’ saur Allah, ‘jeung ngajaga sagala perkara anu ditulis di jerona: sabab waktuna geus deukeut.’ Lamun urang salaku hiji umat ngartos naon hartina ieu kitab pikeun urang, bakal katingali di antara urang hiji kabangunan rohani anu agung. Urang can ngartos sapinuhna palajaran-pelajaran anu diajarkeunana, sanajan aya parentah anu geus dipasihkeun ka urang pikeun nalungtik jeung ngulik éta.”
“In the past teachers have declared Daniel and the Revelation to be sealed books, and the people have turned from them. The veil whose apparent mystery has kept many from lifting it, God’s own hand has withdrawn from these portions of His word. The very name ‘Revelation’ contradicts the statement that it is a sealed book. ‘Revelation’ means that something of importance is revealed. The truths of this book are addressed to those living in these last days. We are standing with the veil removed in the holy place of sacred things. We are not to stand without. We are to enter, not with careless, irreverent thoughts, not with impetuous footsteps, but with reverence and godly fear. We are nearing the time when the prophecies of the book of Revelation are to be fulfilled.” Testimonies to Ministers, 113.
“Baheula para guru parantos nyatakeun yén Daniel jeung Wahyu téh kitab-kitab anu disegel, sarta jalma-jalma geus ngajauh ti éta. Kasinjang anu ku rusiahna nu katempo geus nahan loba jalma sangkan henteu ngangkatna, ku panangan Allah sorangan parantos dicabut tina bagian-bagian ieu tina pangandika-Na. Ngaran ‘Wahyu’ sorangan pisan ngabantah pernyataan yén éta téh kitab anu disegel. ‘Wahyu’ hartina yén aya hiji hal anu penting diungkabkeun. Kaleresan-kaleresan dina ieu kitab ditujukeun ka jalma-jalma anu hirup dina poé-poé panungtungan ieu. Urang nangtung bari kasinjang geus dipiceun di tempat suci tina perkara-perkara anu suci. Urang henteu kudu nangtung di luar. Urang kudu asup, lain kalayan pikiran anu teu taliti tur teu hormat, lain ku léngkah anu gurunggus, tapi kalayan hormat jeung kasieun ka Allah. Urang keur ngadeukeutan kana waktu nalika nubuat-nubuat dina kitab Wahyu bakal digenepan.” Testimonies to Ministers, 113.