On July 18, 2020, the first disappointment for God’s last-day reformatory movement arrived. It marked a waymark in the history of the third Woe, which is the history of the latter rain, and also the history of the sealing of the one hundred and forty-four thousand. That history has been represented by every reformatory movement of sacred history, and it was more specifically represented by the history of the Millerite movement, and illustrated by the parable of the ten virgins, and it represents the prophetic history which every prophet identified.
Dina tanggal 18 Juli 2020, datang kuciwa anu kahiji pikeun gerakan réformatif poé-panungtungan Allah. Éta nandaan hiji pananda jalan dina sajarah Cilaka nu katilu, anu mangrupa sajarah hujan ahir, sarta ogé sajarah panyegelan saratus opat puluh opat rébu. Sajarah éta geus dilambangkeun ku unggal gerakan réformatif dina sajarah suci, sarta leuwih husus deui dilambangkeun ku sajarah gerakan Millerite, sarta digambarkeun ku misil sapuluh parawan, jeung éta ngagambarkeun sajarah nubuat anu diidéntifikasi ku unggal nabi.
July 18, 2020, represents the first disappointment of the movement, and as such it marks the arrival of the tarrying time in the parable of the ten virgins and Habakkuk. In the Millerite history the same evidence that led to their erroneous proclamation was seen to identify the true date. The tarrying time of the parable of the ten virgins was then seen as present truth, and that tarrying time was the same tarrying time in Habakkuk two. The parable of the ten virgins is repeated to the very letter, and that reality identifies that only those who were involved with the disappointment are candidates to either be a wise or foolish virgin.
18 Juli 2020 ngawakilan kaceuceub nu kahiji tina ieu gerakan, ku kituna éta nandaan datangna mangsa antosan dina misil sapuluh parawan jeung dina Habakkuk. Dina sajarah kaum Millerite, bukti anu sarua nu nyababkeun maranéhna kana pangumuman anu salah engké katingali jadi nu nangtukeun tanggal anu leres. Mangsa antosan dina misil sapuluh parawan harita katingali minangka bebeneran kiwari, sarta mangsa antosan éta sarua jeung mangsa antosan dina Habakkuk dua. Misil sapuluh parawan diulang nepi ka unggal jéntréna, sarta kanyataan éta nuduhkeun yén ngan jalma-jalma anu kalibet dina kaceuceub éta anu jadi calon boh jadi parawan anu wijaksana boh parawan anu bodo.
The great body of Laodicean Adventism was tested by the arrival of the third Woe on September 11, 2001, and when the failed prediction of July 18, 2020 passed, Laodicean Adventism was left behind to drift aimlessly back toward Rome, as were the Protestants in Millerite history.
Rombongan gedé Adventisme Laodikea diuji ku datangna Woe katilu dina 11 Séptémber 2001, sarta nalika ramalan anu gagal ngeunaan 18 Juli 2020 kaliwat, Adventisme Laodikea ditinggalkeun ka tukang pikeun ngalayang tanpa tujuan balik ka arah Roma, sakumaha kajadian ka kaum Protestan dina sajarah Millerite.
Not only did the Millerites identify the tarrying time as the fulfillment of the parable of the ten virgins, but they saw that in Habakkuk the command to wait for the vision, though it tarried, was the same prophetic waymark. Habakkuk then confirms that the vision that had been erroneously presented and which had produced the first disappointment was the vision that would “speak” at the end.
Teu ngan urang-urang Millerites ngaidentifikasi waktu kalambatan éta minangka kacumponan tina pasemon sapuluh parawan, maranéhna ogé ningali yén dina Habakuk parentah supaya ngadagoan éta tetenjoan, sanajan eta ngalambat, téh mangrupa tanda patokan nubuat anu sarua. Ku kituna Habakuk netelakeun yén tetenjoan anu kungsi dipidangkeun kalawan salah sarta anu ngabalukarkeun kuciwa kahiji, nya éta tetenjoan anu bakal “nyarita” dina tungtungna.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
Sabab eta titingalian téh masih pikeun waktu anu geus ditangtukeun, tapi dina tungtungna eta bakal nyarita, sarta moal bohong; sanajan lila datangna, antosan eta; sabab eta tangtu bakal datang, moal lila deui. Habakuk 2:3.
The message that produced the first disappointment was the same message that was to be recognized as being fulfilled in the near future, but it was a message that was still based upon the previous prophetic arguments that were employed in the first erroneous proclamation.
Amanat anu nimbulkeun kaceuceub kahiji téh sarua jeung amanat anu bakal diaku minangka amanat anu bakal kasorang dina mangsa nu caket, tapi éta amanat téh masih kénéh didasarkeun kana alesan-alesan nubuat saméméhna anu dipaké dina pangwawaran anu salah kahiji.
In the Millerite history the former covenant people were first tested, thereafter the new covenant people were tested. The test began for the Protestants when the first angel of Revelation ten and the first angel of Revelation fourteen (for they are the same angel), descended on August 11, 1840. Their test concluded with the first disappointment and arrival of the second angel of Revelation fourteen.
Dina sajarah Millerite, umat perjangjian baheula heula anu diuji; satuluyna umat perjangjian anyar anu diuji. Ujian éta dimimitian pikeun urang Protestan nalika malaikat kahiji dina Wahyu sapuluh jeung malaikat kahiji dina Wahyu opat welas (sabab éta malaikat anu sarua), turun dina 11 Agustus 1840. Ujian maranéhna réngsé ku kuciwa anu kahiji jeung datangna malaikat kadua dina Wahyu opat welas.
In Millerite history the test for the Millerites began with the arrival of the second angel at the first disappointment and concluded with the arrival of the Midnight Cry, which Sister White portrays as a multitude of angels, who join the second angel. Under the power of the Holy Spirit, the Millerites who recognized and accepted the message of the Midnight Cry, were then separated from the Millerites who did not recognize the message that was falling all around them. On October 22, 1844, the third angel arrived and the vision that had tarried then spoke.
Dina sajarah Millerite, ujian pikeun urang Millerite dimimitian ku datangna malaikat kadua dina kuciwa anu kahiji sarta ditungtungan ku datangna Panyaur Tengah Peuting, anu ku Sister White digambarkeun minangka sakumpulan malaikat anu ngagabung jeung malaikat kadua. Dina kakawasaan Roh Suci, urang Millerite anu ngakuan sarta narima amanat Panyaur Tengah Peuting, tuluy dipisahkeun ti urang Millerite anu henteu ngakuan amanat anu keur murag di sabudeureun maranéhna. Dina 22 Oktober 1844, malaikat katilu sumping, sarta tetenjoan anu geus lila ngadagoan éta tuluy nyarita.
In the history of the sealing of the one hundred and forty-four thousand, the former covenant people were first tested, then the new covenant people. The test began for Laodicean Adventism when the first voice of the angel of Revelation eighteen and the third angel of Revelation fourteen (for they are the same angel), descended on September 11, 2001. Their test concluded with the disappointment of July 18, 2020.
Dina sajarah panyegelan saratus opat puluh opat rébu, umat perjangjian heubeul dipariksa heula, tuluy umat perjangjian anyar. Ujian éta dimimitian pikeun Adventisme Laodikea nalika sora kahiji malaikat dina Wahyu dalapan welas jeung malaikat katilu dina Wahyu opat welas (sabab éta malaikat anu sarua), turun dina 11 Séptémber 2001. Ujian maranéhna réngsé ku kuciwa tanggal 18 Juli 2020.
In the movement of the third angel, the test for the one hundred and forty-four thousand began with the arrival of the first disappointment, and will conclude with the arrival of the message of the Midnight Cry. Under the power of the Holy Spirit those who now recognize and accept the message of the Midnight Cry, are then separated from the foolish and wicked who did not recognize the multifaceted message that is now falling all around them.
Dina gerakan malaikat nu katilu, ujian pikeun saratus opat puluh opat rébu dimimitian ku datangna kuciwa anu kahiji, sarta baris réngsé ku datangna amanat tina Pekik Tengah Peuting. Dina kakawasaan Roh Suci, jalma-jalma anu ayeuna ngakuan sarta narima amanat Pekik Tengah Peuting, tuluy dipisahkeun ti anu bodo jeung jahat anu henteu ngakuan amanat anu rupa-rupa segina, anu ayeuna keur murag di sakuriling maranéhna.
At the soon-coming Sunday law, the second “voice” of the angel of Revelation eighteen speaks, which is also the vision that “tarried” speaking. It also represents the third angel’s message that “swells” to the loud cry.
Dina hukum Minggu anu baris geura datang, “sora” kadua ti malaikat dina Wahyu dalapan welas nyarita, anu ogé mangrupa titingalian anu “ngalangsar” dina nyarita. Éta ogé ngawakilan amanat malaikat katilu anu “ngagedéan” nepi ka sora tarik.
The Midnight Cry is represented as many angels that join with the previous angel. The message of the Midnight Cry has several elements that contribute to the entire message, and angels are symbols of messages. In Millerite history the pioneer identified as leading out in bringing the message of the true Midnight Cry together was Samuel S. Snow. In that history it is well documented that Snow’s understanding of the message of the Midnight Cry developed over a period of time.
Paniakan Tengah Peuting digambarkeun minangka loba malaikat anu ngahiji jeung malaikat saméméhna. Amanat Paniakan Tengah Peuting miboga sababaraha unsur anu nyumbang kana sakabéh amanat éta, jeung malaikat téh lambang-lambang tina amanat. Dina sajarah Millerite, pelopor anu dipikawanoh mingpin dina ngarakit jeung ngawanohkeun amanat Paniakan Tengah Peuting anu sajati nyaéta Samuel S. Snow. Dina sajarah éta, kacatet kalayan écés yén pamahaman Snow ngeunaan amanat Paniakan Tengah Peuting mekar salila hiji mangsa waktu.
That history is repeated to the very letter, and the message of the final Midnight Cry has been publicly developing since the end of July, 2023. It is not simply the message of Islam, but it also includes the message of the sealing of the one hundred and forty-four thousand. It includes the revelation that the two horns of the earth beast, both go through a “death and resurrection”, as they parallel the image of the beast, that in the same history fulfills the prophetic riddle that “the eighth is of the seven”. It includes the revelations associated with the “hidden history” of the Seven Thunders, and it fulfills the prophetic riddle of the “stone” that was rejected becoming “the head of the corner”, as the “seven times” of Leviticus twenty-six is revealed to be the thread that weaves all the truths of Miller’s history together, with the truths that were unsealed at the time of the end in 1989. The Psalmist says it this way:
Sajarah éta diulang nepi ka unggal aksarana pisan, jeung pesen tina Panginget Tengah Peuting pamungkas geus mekar sacara umum ti ahir Juli 2023. Éta lain saukur pesen ngeunaan Islam, tapi ogé ngawengku pesen ngeunaan panyanggelan saratus opat puluh opat rébu. Éta ngawengku panyingkapan yén dua tanduk tina sato galak bumi, duanana ngaliwatan “pati jeung kabangkitan”, sakumaha maranéhna sajajar jeung gambar sato galak, anu dina sajarah anu sarua ngalengkepan tatarucingan nubuatan yén “anu ka dalapan téh asalna tina anu tujuh”. Éta ngawengku panyingkapan-panyingkapan anu pakait jeung “sajarah anu disumputkeun” tina Tujuh Guntur, sarta ngalengkepan tatarucingan nubuatan ngeunaan “batu” anu ditampik tuluy jadi “hulu juru”, nalika “tujuh kali” tina Imamat dua puluh genep disingkabkeun minangka benang anu ninun sakabéh bebeneran dina sajarah Miller jadi ngahiji, jeung bebeneran-bebeneran anu dibuka segelna dina waktu ahir taun 1989. Nu ngarang Jabur ngedalkeunana kieu:
The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. Psalms 118:22–24.
Batu anu dipiceun ku para tukang wangunan geus jadi batu pamingpin juru. Ieu téh pangerjakeunana PANGERAN; matak hémeng dina panon urang. Ieu téh poé anu dijadikeun ku PANGERAN; urang baris surak bungah jeung girang di jerona. Jabur 118:22–24.
The “stone”, which was the first “jewel” William Miller discovered (and jewels are stones), is the “day which the Lord hath made.” It has been shown in previous articles that the structure, and the words of the Sabbath commandment are identical to the structure to the sacred cycle of seven, as set forth in Leviticus chapter twenty-five. Resting on the seventh day typified the land resting on the seventh year, and when the two commandments are considered in this fashion, they provide a witness that a day represents a year in Bible prophecy.
“Batu”, anu mangrupa “permata” kahiji anu kapanggih ku William Miller (jeung permata téh batu), nyaéta “poé anu dijadikeun ku PANGERAN.” Dina tulisan-tulisan saméméhna geus ditémbongkeun yén susunan, jeung kecap-kecap parentah Sabat téh sarua jeung susunan daur suci anu tujuh, sakumaha dipedar dina Imamat pasal dua puluh lima. Istirahat dina poé katujuh ngalambangkeun tanah anu istirahat dina taun katujuh, sarta nalika dua parentah éta ditilik ku cara kieu, éta méré kasaksian yén dina nubuat Alkitab hiji poé ngawakilan sataun.
They also show that the understanding that Miller proclaimed concerning God’s indignation of “seven times,” in Leviticus twenty-six is represented as “a day”, for the Lord made the sacred cycle of seven years, as certainly as He made the heavens and earth in six days, and rested the seventh.
Éta ogé némbongkeun yén pamahaman anu diproklamasikeun ku Miller ngeunaan amarah Allah salila “tujuh kali,” dina Imamat dua puluh genep, digambarkeun minangka “sapoé”, sabab Gusti ngadamel daur suci tujuh taun, sakumaha pastina Anjeunna ngadamel langit jeung bumi dina genep poé, sarta reureuh dina poé katujuh.
When Jesus concluded the parable of the vineyard He asked a question to the Pharisees.
Nalika Yesus ngarampungkeun misil ngeunaan kebon anggur, Anjeunna naroskeun hiji patalékan ka urang Parisi.
When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:40–45.
Ku sabab eta, lamun juragan kebon anggur téh sumping, naon anu bakal dipigawé ku anjeunna ka para patani éta?” Maranéhna ngajawab ka Anjeunna, “Maranéhna anu jahat éta bakal dibinasakeun ku anjeunna kalawan pisan sangsara, sarta kebon anggurna bakal diséwakeun ka patani-patani séjén, anu bakal masrahkeun hasilna ka anjeunna dina usumna.” Saur Yesus ka maranéhna, “Naha aranjeun can kungsi maca dina Kitab Suci, ‘Batu anu dipiceun ku para tukang wangunan, éta pisan anu jadi batu juru; ieu téh padamelan PANGERAN, sarta matak héran dina panon urang’? Ku sabab eta Kami nyebutkeun ka aranjeun, Karajaan Allah bakal dicabut ti aranjeun, sarta dipasrahkeun ka hiji bangsa anu ngahasilkeun buahna. Jeung sing saha anu tumpur kana batu ieu bakal remuk; ari sing saha anu kakeunaan ku eta, anjeunna bakal digerus nepi ka jadi bubuk.” Jeung nalika imam-imam kapala jeung urang Parisi geus ngadangu pasemon-pasemon-Na, maranéhna ngarti yén Anjeunna nyarita ngeunaan maranéhna. Mateus 21:40–45.
The parable of the vineyard is the parable of the former chosen people being passed by, and the kingdom being given to a new chosen people. The “stone” which was rejected according to Jesus, is the “stone” that either saves or destroys, based upon how it is received. The “stone” must be a biblical truth in the context employed by Jesus, for it has the ability to bring forth righteous fruit, and the righteousness of Christ is only produced in men and women when they receive His Word of truth.
Pasemon ngeunaan kebon anggur téh nya éta pasemon ngeunaan bangsa pilihan baheula anu dipopohokeun, sarta Karajaan dipasrahkeun ka hiji bangsa pilihan anu anyar. “Batu” anu ditampik nurutkeun Isa, nya éta “batu” anu boh nyalametkeun boh ngancurkeun, gumantung kana kumaha éta ditarima. “Batu” éta kudu mangrupa hiji kayaktian Alkitabiah dina kontéks anu digunakeun ku Isa, sabab éta miboga kamampuhan pikeun ngahasilkeun buah kabeneran, sarta kabeneran Kristus ngan ukur dihasilkeun dina lalaki jeung awéwé nalika maranéhna narima Firman kayaktian-Na.
Sanctify them through thy truth: thy word is truth. John 17:17.
Nyucikeun maranéhna ku kayaktian Gusti; pangandika Gusti téh kayaktian. Yohanes 17:17.
The “stone” is a doctrine that is either accepted or rejected, and Jesus is the Word, and in the book of Acts, Peter identifies the “stone” as Christ.
“Batu” téh hiji doktrin anu bisa waé ditarima atawa ditolak, sarta Yesus téh Firman, jeung dina kitab Rasul-rasul, Petrus nganyatakeun yén “batu” éta téh Kristus.
Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This is the stone which was set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. Acts 4:10–12.
Sing dipunmangertosa déning kowé kabèh, lan déning sakèhé bangsa Israèl, yèn sarana asmane Yésus Kristus, wong Nasarèt, kang wis kokpaku ing kayu salib, kang wus diwangèkaké déning Gusti Allah saka ing antarané wong mati, iya déning Panjenengané piyambak wong iki ngadeg ana ing ngarepmu kanthi waras. Panjenengané iku watu kang diremehaké déning kowé para tukang yasa, kang wus dadi watu penjuru. Lan ora ana kaslametan ana ing sapa waé liyané; awit ing sangisoré langit ora ana asmane liyané kang kaparingaké ana ing antarané manungsa, kang dadi sarana kita kudu kapitulungan rahayu. Lelakoning Para Rasul 4:10–12.
And then in first Peter, he takes the symbolism of the “stone,” even further, but he keeps it in the same context of the passing-by of a former covenant people and the selection of a new chosen people, who as he states, “in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.”
Sarta tuluy dina Petrus kahiji, anjeunna ngalegaan deui perlambang “batu” éta, tapi tetep dina kontéks anu sarua, nyaéta kaliwatna hiji umat tina pajangjian nu baheula sarta kapilihna hiji umat pilihan nu anyar, anu sakumaha anjeunna nyatakeun, “baheula maraneh lain umat, tapi ayeuna geus jadi umat Allah: anu saméméhna teu narima rahmat, tapi ayeuna geus narima rahmat.”
To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 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. 1 Peter 2:4–8.
Ka Anjeunna maraneh sumping, nyaéta ka hiji batu anu hirup, sanajan ku manusa dipiceun, tapi ku Allah dipilih tur mulya, maraneh ogé, saperti batu-batu anu hirup, keur diwangun jadi hiji imah rohani, hiji kalungguhan imam anu suci, pikeun ngahaturkeun kurban-kurban rohani anu katarima ku Allah lantaran Yesus Kristus. Ku sabab eta, dina Kitab Suci ogé kacatet kieu, “Tingali, Kami nempatkeun di Sion hiji batu juru anu utama, anu dipilih tur mulya: jeung sing saha anu percaya ka Anjeunna moal dipaéra.” Ku kituna, pikeun maraneh anu percaya, Anjeunna teh mulya: tapi pikeun maraneh anu henteu taat, “batu anu dipiceun ku tukang-tukang ngawangun, eta pisan geus dijadikeun batu poko juru,” jeung “hiji batu panyandung, jeung hiji cadas anu matak nyinggung,” nyaeta pikeun maraneh anu kasandung ku firman, lantaran henteu taat; ka dinya maranehna ogé geus ditangtukeun. 1 Petrus 2:4–8.
Peter says of the former chosen people, “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.”
Pétrus nyarios ngeunaan jalma-jalma anu baheula dipilih, “ka maranéhna anu henteu taat, batu anu dipiceun ku para tukang ngadegkeun, éta kénéh anu geus dijadikeun batu juru utama, Jeung batu anu matak titajong, jeung cadas anu matak kasandung, nyaéta ka maranéhna anu kasandung ku firman, lantaran henteu taat: pikeun éta ogé maranéhna geus ditetepkeun.”
Jesus is represented by every sacred illustration of the foundation.
Yesus dilambangkeun ku unggal gambaran suci ngeunaan pondasi.
For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.
Sabab taya hiji jalma ogé anu bisa neundeun pondasi séjén lian ti anu geus diteundeun, nyaéta Yesus Kristus. 1 Korinta 3:11.
The foundation the Millerites built was the Rock of Ages (the Stone).
Dasar anu diwangun ku urang Millerite téh nyaéta Batu Kalanggengan (Batu).
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Pépéling téh geus sumping: Teu meunang aya nanaon anu diidinan asup anu bakal ngaganggu pondasi iman anu ku urang geus keur diwangun ti saprak talatah éta sumping dina taun 1842, 1843, jeung 1844. Kuring aya dina talatah ieu, sarta ti harita kénéh kuring geus nangtung di payuneun dunya, satia kana cahaya anu ku Allah geus dipaparinkeun ka urang. Urang teu boga maksud miceun suku urang tina dasar tempat éta dipernahkeun, sakumaha sapoé-sapoé urang néangan Gusti kalawan doa anu temen, néangan cahaya. Naha maranéh nyangka yén kuring bisa nyingkirkeun cahaya anu ku Allah geus dipaparinkeun ka kuring? Éta kudu jadi saperti Batu Karang Jaman-Jaman. Éta geus nungtun kuring ti saprak éta dipaparinkeun.” Review and Herald, April 14, 1903.
The first jewel Miller discovered that became part of the Millerite foundation, which is as the Rock of Ages, was the “seven times” of Leviticus twenty-six, and the “seven times,” was the first foundational truth to be set aside by those Millerite pioneers who had just built the Millerite foundation. It was the builders that were to reject the foundational stone. That “stone,” which typifies Christ, is also the day which the Lord made, for he made the seventh day as a day of rest, and the seventh year as a year the land would rest. In 1863, the foundation stone was rejected, but it is to be made the “head of the corner” and the “stone of stumbling” for the disobedient.
Mutiara kahiji anu kapanggih ku Miller, anu jadi bagian tina pondasi Millerite, anu ibarat Batu Karang Jaman-Jaman, nya éta “tujuh kali” dina Imamat dua puluh genep, sarta “tujuh kali” éta mangrupikeun bebeneran pondasi anu kahiji anu disisihkeun ku para panaratas Millerite, anu kakara ngadegkeun pondasi Millerite éta. Para pangwangun pisan anu bakal nampik batu pondasi éta. “Batu” éta, anu ngalambangkeun Kristus, ogé nyaéta poé anu dijadikeun ku Gusti, sabab Anjeunna ngajadikeun poé katujuh minangka poé pangreureuhan, jeung taun katujuh minangka taun pikeun taneuh meunang reureuh. Dina taun 1863, batu pondasi éta ditampik, tapi éta bakal dijadikeun “sirah juru” jeung “batu sandungan” pikeun jalma-jalma anu henteu taat.
The message of Islam of the third woe is the theme for the reform movement of the one hundred and forty-four thousand, and the testing process began when the angel of Revelation eighteen descended, as the great buildings of New York City were thrown down on September 11, 2001. Adventism was silent concerning the prophetic identification that September 11, 2001, was the arrival of the “day of the east wind.” On July 18, 2020, they were left behind as the two witnesses of Revelation chapter eleven, were slain in the streets of that great city. The test of Adventism was over, and the test for those who had professed to recognize the message of Islam was under way.
Pesen Islam tina cilaka nu katilu téh mangrupa téma pikeun gerakan réformasi sahiji saratus opat puluh opat rébu, sarta prosés pangujian mimiti nalika malaikat dina Wahyu dalapan welas turun, dina waktu gedong-gedong jangkung Kota New York dialungkeun ragrag dina tanggal 11 Séptémber 2001. Adventisme cicingeun ngeunaan idéntifikasi nubuat yén 11 Séptémber 2001 téh mangrupa datangna “poé angin ti wetan.” Dina 18 Juli 2020, maranéhna ditinggalkeun nalika dua saksi dina Wahyu pasal sabelas dipaéhan di jalan-jalan kota gedé éta. Ujian pikeun Adventisme geus réngsé, sarta ujian pikeun jalma-jalma anu kungsi ngaku ngawanohkeun pesen Islam geus lumangsung.
After laying dead in the streets until the end of July, 2023, the dead dry bones were then aroused by the first message of Ezekiel. The second message of Ezekiel is the message of the four winds of Islam of the third Woe, representing the progressive unsealing of the message of the Midnight Cry, which is the vision that tarried, and the theme of the entire period of the movement. Various truths were then unsealed, for the message of the Midnight Cry represents a multifaceted message. The first truth that confronted the dead dry bones was the first truth rejected by Laodicean Adventism, and it represents the truth that marks the transition of Laodicea unto Philadelphia.
Sanggeus ngagolér paéh di jalan-jalan nepi ka ahir Juli 2023, tulang-tulang garing nu paéh éta tuluy dihudangkeun ku pesen kahiji ti Yehezkiel. Pesen kadua ti Yehezkiel téh nyaéta pesen ngeunaan opat angin Islam tina Cilaka nu katilu, nu ngawakilan kabukana sacara progresif pesen ngeunaan Ceurik Tengah Peuting, nyaéta paningal anu kungsi lila tunda, sarta téma tina sakabéh mangsa gerakan éta. Rupa-rupa bebeneran tuluy dibuka, sabab pesen ngeunaan Ceurik Tengah Peuting ngawakilan hiji pesen nu boga réa rupa aspék. Bebeneran kahiji nu nyanghareupan tulang-tulang garing nu paéh éta nyaéta bebeneran kahiji anu ditolak ku Adventisme Laodikea, sarta éta ngawakilan bebeneran anu nandaan peralihan Laodikea kana Filadelfia.
The truth is the sealing message, and therefore needs to be settled into both intellectually and also spiritually. It is not enough to recognize the period the two witnesses were dead in the street is a symbol of the scattering of the “seven times,” it also requires an experiential acceptance of the truth.
Kanyataanana nyaéta yén ieu téh pesen pameterai, ku sabab éta kudu dipastikeun pageuh boh dina akal budi boh dina rohani. Teu cukup ngan ukur ngakuan yén mangsa nalika dua saksi éta paéh di jalan téh mangrupakeun lambang paburencayna “tujuh kali,” tapi ogé merlukeun panarimaan kana éta bebeneran dina pangalaman hirup.
Miller’s jewels, which represents the truths unsealed at the time of the end in 1798, become a test for the virgins of the last days. The experience of settling into the truth “spiritually” is represented by Miller’s first jewel, and the “intellectual” settling into the truth is represented by the message of Islam of the third woe. The calling for repentance and confession represented by the “seven times,” identifies a work that is carried out in conjunction with Christ in the Most Holy Place, and is represented by the “mareh” vision.
Permata-permata Miller, nu ngalambangkeun bebeneran-bebeneran anu dibuka segelna dina waktu ahir taun 1798, jadi ujian pikeun para parawan dina poé-poé panungtungan. Pangalaman netep dina bebeneran sacara “rohani” dilambangkeun ku permata kahiji Miller, sedengkeun netep dina bebeneran sacara “intelektual” dilambangkeun ku pekabaran Islam tina cilaka katilu. Panggero kana panobat jeung pangakuan dosa anu dilambangkeun ku “tujuh kali,” nandaan hiji pagawéan anu dilaksanakeun babarengan jeung Kristus di Tempat Nu Maha Suci, sarta dilambangkeun ku titingalian “mareh.”
The “intellectual” understanding of Islam of the third Woe is represented by the “chazon” vision, and both are required for those who will be sealed. In 1863, Laodicean Adventism chose to rebuild Jericho, and left its work of restoring Jerusalem. Jericho is a symbol of affluence as also represented by the Laodicean blindness.
Pamahaman Islam anu “intelék” tina Cilaka katilu dilambangkeun ku visi “chazon”, sarta duanana diperlukeun pikeun jalma-jalma anu bakal diségél. Dina taun 1863, Adventisme Laodicea milih ngawangun deui Yeriho, sarta ninggalkeun pagawéanana pikeun mulangkeun Yerusalem. Yeriho téh lambang kamakmuran, sakumaha ogé dilambangkeun ku kabutaan Laodicea.
“One of the strongest fortresses in the land—the large and wealthy city of Jericho—lay just before them, but a little distance from their camp at Gilgal. On the border of a fertile plain abounding with the rich and varied productions of the tropics, its palaces and temples the abode of luxury and vice, this proud city, behind its massive battlements, offered defiance to the God of Israel. Jericho was one of the principal seats of idol worship, being especially devoted to Ashtaroth, the goddess of the moon. Here centered all that was vilest and most degrading in the religion of the Canaanites. The people of Israel, in whose minds were fresh the fearful results of their sin at Beth-peor, could look upon this heathen city only with disgust and horror.” Patriarchs and Prophets, 487.
“Salah sahiji benteng pangkuatna di éta nagri—kota Yeriho anu gedé tur beunghar—ngahadap pas di hareupeun maranéhna, ngan rada jauh ti pasanggrahanana di Gilgal. Ayana di wates hiji dataran subur anu pinuh ku rupa-rupa hasil tropis anu beunghar, kalayan karaton-karaton jeung kuil-kuilna minangka tempat kamewahan jeung kajahatan, kota anu sombong ieu, ti tukangeun témbok pertahanan anu kacida kandelna, nembongkeun panyorangan ka Allah Israil. Yeriho téh salah sahiji puseur utama ibadah ka brahala, utamana ngabaktikeun diri ka Astarté, déwi bulan. Di dinya ngumpul sagala hal anu panghina-hinana jeung pangngahina-ngahinakeunana dina agama urang Kanaan. Bangsa Israil, anu dina pipikiranana masih kénéh seger akibat anu matak pikageuleuheun tina dosana di Bet-Peor, teu bisa nenjo ka kota kapir ieu iwal ku rasa jijik jeung kageumpeur.” Patriarchs and Prophets, 487.
The “stone” the builders rejected in 1863, as they rebuilt Jericho, was the “seven times” that in the last days would become the truth (jewel), that becomes “the head of the corner”, for it is the truth that weaves together the beginning of Adventism in the movement of the Millerites, with the end of Adventism in the movement of the one hundred and forty-four thousand. That jewel, which is the “seven times,” is also “the day which the Lord made”, and it is Christ himself, for He is the Word, and He is “Truth.” The subject of Islam is the theme which produces the cleansing of both the former and new chosen people, and the two-fold cleansing began on September 11, 2001, which was “the day of the east wind”. In that day the watchmen were to sing the very same song Christ sang, when He proclaimed the parable of the vineyard. The one hundred and forty-four thousand sing the song of Moses (the “seven times”), and the song of the Lamb.
“Batu” anu dipiceun ku para tukang wangunan dina taun 1863, waktu maranéhna ngawangun deui Yeriho, nya éta “tujuh kali” anu dina poé-poé panungtung bakal jadi bebeneran (permata), anu jadi “huluna juru”, sabab éta téh bebeneran anu ngajalin babarengan awal Adventisme dina gerakan kaum Millerit jeung ahir Adventisme dina gerakan saratus opat puluh opat rébu. Eta permata, anu nya éta “tujuh kali,” ogé mangrupa “poé anu didamel ku PANGERAN”, jeung éta téh Kristus sorangan, sabab Anjeunna téh Firman, jeung Anjeunna téh “Bebeneran.” Jejer Islam mangrupa téma anu ngahasilkeun panyucian boh umat pilihan baheula boh umat pilihan anyar, jeung panyucian anu dua rupa éta dimimitian dina 11 Séptémber 2001, anu mangrupa “poé angin wetan”. Dina poé éta para panjaga kudu nyanyikeun lagu anu sarua pisan jeung anu ditembangkeun ku Kristus, nalika Anjeunna ngawartakeun misil kebon anggur. Saratus opat puluh opat rébu nyanyikeun lagu Musa (nya éta “tujuh kali”), jeung lagu Anak Domba.
And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:2, 3.
Tuluy kuring ningali anu kawas sagara kaca campur seuneu; sarta jalma-jalma anu geus meunang kameunangan ngalawan éta sato galak, jeung gambarna, jeung tandana, jeung angka ngaranna, nangtung dina sagara kaca, nyekel kecapi-kecapi Allah. Jeung maranéhna ngawih lagu Musa, abdi Allah, jeung lagu Anak Domba, pokna, Agung jeung ajaib padamelan-Mantenan, nun Gusti Allah Nu Maha Kawasa; adil jeung sajati jalan-jalan-Mantenan, nun Raja para wali. Wahyu 15:2, 3.
The “Lamb” is Christ who was slain, and He was slain in the midst of twenty-five hundred and twenty days, thus threading together the sacrifice of His life and blood (where He confirmed the covenant), together with Moses’ “quarrel of His covenant,” in Leviticus twenty-six. The song of Moses and the Lamb is the song of the chazon of prophetic history and the song of the mareh of His “appearance”. It is the song of an intellectual and spiritual understanding as represented by the two visions of Daniel chapter eight. It is the song of a covenant people being judged and passed by, while a new chosen people are selected. The selection process, and therefore the song began on September 11, 2001.
“Anak Domba” teh nyaéta Kristus anu geus dipaéhan, sarta Anjeunna dipaéhan di tengah-tengah dua rébu lima ratus dua puluh poé, ku kituna ngaraketkeun kurban hirup jeung getih-Na (tempat Anjeunna netepkeun perjangjian), babarengan jeung “paséa ngeunaan perjangjian-Na” nu ku Musa ditepikeun, dina Imamat dua puluh genep. Tembang Musa jeung Anak Domba téh nyaéta tembang ngeunaan chazon tina sajarah kenabian jeung tembang ngeunaan mareh tina “pangawujud”-Na. Ieu téh tembang ngeunaan pamahaman intelektual jeung rohani sakumaha diwakilan ku dua titingalian dina Daniel pasal dalapan. Ieu téh tembang ngeunaan hiji umat perjangjian anu keur dihukum sarta diliwatan, sedengkeun hiji umat pilihan anu anyar keur dipilih. Prosés pamilihan éta, ku kituna ogé éta tembang, dimimitian dina 11 Séptémber 2001.
He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:6–13.
Anjeunna bakal nimbulkeun supaya maranéhna anu asal ti Yakub ngakar; Israél bakal mekar jeung ngabuntut, sarta ngeusian beungeut dunya ku buah. Naha Anjeunna geus neunggeul anjeunna, saperti Anjeunna neunggeul jalma-jalma anu neunggeul anjeunna? atawa naha anjeunna dipaéhan nurutkeun pangpeuncitan jalma-jalma anu dipaéhan ku anjeunna? Kalawan ukuran, waktu éta mimiti tumbuh, Anjeun bakal ngahukum eta; Anjeunna nahan angin-Na anu garang dina poé angin ti wetan. Ku hal ieu, ku kituna, kajahatan Yakub bakal dipupus; jeung ieu sakabéh buahna, nyaéta miceun dosana; waktu anjeunna ngajadikeun sakabéh batu altar kawas batu kapur anu diremuk nepi ka ancur, rungkun-rungkun brahala jeung arca-arca moal nangtung deui. Sanajan kitu, kota anu dibenteng bakal jadi taringgul, tempat padumukan ditinggalkeun, sarta diantep kawas hiji gurun: di dinya anak sapi bakal ngadahar jukut, di dinya manéhna bakal ngagolér, sarta ngahakan dahan-dahanna. Lamun dahan-dahanna geus garing, eta bakal dipatahkeun; para awéwé datang, tuluy ngaduruk eta ku seuneu: sabab eta téh bangsa anu teu boga pangarti; ku sabab éta, Anjeunna anu nyiptakeun maranéhna moal welas asih ka maranéhna, jeung Anjeunna anu ngawangun maranéhna moal mintonkeun kanyaah ka maranéhna. Jeung bakal kajadian dina poé éta, yén Gusti bakal ngagebrus ti saluran walungan nepi ka walungan Mesir, sarta maranéh bakal dikumpulkeun saurang-saurang, hé barudak Israél. Jeung bakal kajadian dina poé éta, yén tarompét agung bakal ditiup, sarta maranéhna bakal datang, nyaéta anu geus méh binasa di tanah Asyur, jeung anu kapiheulaan di tanah Mesir, sarta bakal nyembah ka Gusti di gunung suci di Yerusalem. Yesaya 27:6–13.
Rightly understood these verses are identifying September 11, 2001, until the soon-coming Sunday law. Verse six identifies the entire history, by identifying the beginning of the plant which takes root, then blossoms and buds, and eventually fills the earth with fruit. The fruit that fills the earth does so during the “hour,” which is the Sunday law crisis. While Christ is then gathering his fruit into his garner, he is also bringing judgment upon Babylon. The judgment that occurs during the time when the earth is filled with fruit is represented in verse seven, when the two questions are asked, “Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him?”
Lamun dipikaharti kalawan leres, ayat-ayat ieu keur nandakeun mangsa ti 11 Séptémber 2001 nepi ka hukum Minggu anu bakal geura sumping. Ayat genep nandakeun sakabéh sajarah éta, ku cara nandakeun awal tina pepelakan anu nyokot akar, tuluy mekar sarta ngaluarkeun kuncup, sarta ahirna ngeusian bumi ku buah. Buah anu ngeusian bumi éta ngalakukeunana dina mangsa “jam,” nyaéta krisis hukum Minggu. Nalika Kristus dina mangsa éta keur ngumpulkeun buah-Na kana lumbung-Na, Anjeunna ogé keur ngalaksanakeun panghukuman ka Babul. Panghukuman anu lumangsung dina mangsa nalika bumi dieusian ku buah digambarkeun dina ayat tujuh, nalika dua patalékan diajukeun, “Naha anjeunna geus neunggeul manehna, sakumaha anjeunna neunggeul jalma-jalma anu neunggeul manehna? atawa naha anjeunna dipaéhan nurutkeun meuncitan jalma-jalma anu dipaéhan ku anjeunna?”
Then in verse eight, the sprinkling of the latter rain is marked with the expression, “In measure.” What causes the plants to shoot forth is the rain, and when the beginning of the latter rain is marked, it is marked as beginning “in measure, when it shooteth forth.” When the latter rain begins, it is poured out “in measure”, for it is not poured out without measure if the harvest is a mixture of true and false.
Saterusna dina ayat dalapan, cipratan hujan ahir ditandaan ku ungkara, “Dina ukuran.” Anu nyababkeun tatangkalan ngarambat kaluar téh nyaéta hujan, sarta nalika awal hujan ahir ditandaan, éta ditandaan minangka mimiti “dina ukuran, nalika éta ngarambat kaluar.” Nalika hujan ahir dimimitian, éta dicurahkeun “dina ukuran”, sabab éta henteu dicurahkeun tanpa ukuran lamun panén téh campuran antara anu sajati jeung anu palsu.
“Every truly converted soul will be intensely desirous to bring others from the darkness of error into the marvelous light of the righteousness of Jesus Christ. The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.
“Unggal jiwa anu saéstuna parantos dipertobatkeun bakal kacida hayangna mawa batur kaluar tina poek kasalahan kana cahaya anu endah tina kabeneran Yesus Kristus. Curahan Roh Allah anu agung, anu nyaangan sakuliah bumi ku kamulyaan-Na, moal sumping saméméh urang boga umat anu dipaparin pencerahan, anu ku pangalaman terang naon hartina jadi batur sapagawean jeung Allah. Lamun urang geus boga pangbakti anu lengkep, sapinuh hate, kana palayanan Kristus, Allah bakal ngaku éta ku cara ngucurkeun Roh-Na tanpa ukuran; tapi ieu moal kajadian salila bagian panggedéna tina gareja lain batur sapagawean jeung Allah. Allah moal tiasa ngucurkeun Roh-Na nalika mementingkeun diri jeung nyugemakeun diri kacida écésna; nalika hiji roh ngadominasi anu, lamun diwujudkeun ku kecap, bakal nganyatakeun jawaban Kain éta,—‘Naha kuring penjaga dulur kuring?’ Lamun bebeneran keur jaman ieu, lamun tanda-tanda anu beuki ramé di unggal sisi, anu mere kasaksian yén ahir sagala perkara geus caket, teu cekap pikeun ngahudangkeun tanaga anu keur saré tina jalma-jalma anu ngaku terang kana bebeneran, mangka poek anu saimbang jeung cahaya anu geus moncorong bakal nyusul jiwa-jiwa ieu. Teu aya sanajan ngan sarupa alesan pikeun kaacuhan maranéhna anu bakal sanggup dipidangkeun ka Allah dina poé agung panghitungan ahir. Moal aya alesan anu bisa ditepikeun naha maranéhna henteu hirup, leumpang, jeung digawe dina cahaya bebeneran suci tina pangandika Allah, sarta ku kituna nganyatakeun ka dunya anu dipopoékan ku dosa, ngaliwatan kalakuan maranéhna, simpati maranéhna, jeung sumanget maranéhna, yén kakawasaan jeung kanyataan injil teu bisa dibantah.” Review and Herald, July 21, 1896.
Sister White identifies the passage as the point when the angel of Revelation descends, for she says, “the great outpouring of the Spirit of God, which lightens the whole earth with his glory.” In another passage we have often cited in these articles, she identified that when “the great buildings of New York” “are thrown down,” “Revelation chapter eighteen, verses one through three will be fulfilled.”
Sadérék White nandaan ieu petikan minangka titik nalika malaikat dina Wahyu turun, sabab anjeunna nyarios, “curahan agung Roh Allah, anu nyaangan sakuliah bumi ku kamulyaan-Na.” Dina petikan séjén anu remen ku urang dikutip dina artikel-artikel ieu, anjeunna nandaan yén nalika “gedong-gedong jangkung di New York” “diruntuhkeun,” “Wahyu pasal dalapan welas, ayat hiji nepi ka tilu, bakal kacumponan.”
We will continue these thoughts in the next article.
Urang baris neruskeun ieu pamikiran dina artikel salajengna.
Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–7.
Ayeuna ku kami rek nyanyikeun pikeun kakasih kami lagu ngeunaan kakasih kami anu patali jeung kebonna anggur. Kakasih kami ngabogaan kebon anggur dina hiji pasir anu kacida suburna: tuluy dipageranana, batu-batuna dipiceunan, sarta dipelakan ku tangkal anggur pilihan, di tengahna diwangun hiji munara, jeung di jerona ogé dijieun tempat meres anggur; sarta anjeunna ngarep-ngarep supaya éta ngahasilkeun buah anggur, tapi anu kaluar malah buah anggur liar. Jeung ayeuna, he pangeusi Yerusalem, jeung aranjeun lalaki-lalaki Yuda, mangga hakim, sim kuring nyuhunkeun, antara kami jeung kebon anggur kami. Naon deui anu bisa dipigawé pikeun kebon anggur kami, anu can dipigawé ku kami di dinya? Ku sabab naon, waktu kami ngarep-ngarep supaya éta ngahasilkeun buah anggur, malah ngahasilkeun buah anggur liar? Jeung ayeuna, kadieu; ku kami baris dibéjakeun ka maraneh naon anu ku kami rek dipigawé ka kebon anggur kami: pagerna ku kami baris dicabut, nepi ka éta bakal dihakan; témbokna ku kami baris diruntuhkeun, nepi ka éta bakal diinjak-injak: Jeung ku kami baris dijadikeun tanah gurun: éta moal dipangkas, moal ogé dicangkul; tapi dina éta bakal tumuwuh rungkun cucuk jeung cucuk bangbaluh: kami ogé baris maréntahkeun ka mega-mega supaya ulah nurunkeun hujan ka dinya. Sabab kebon anggur PANGERAN semesta alam téh kulawarga Israil, jeung jalma-jalma Yuda téh tutuwuhan anu dipikaresep-Na: sarta Anjeunna ngarep-ngarep kaadilan, tapi tingali, malah panindesan; kana kabeneran, tapi tingali, malah aya patinggorowok. Yesaya 5:1–7.