The testimony of Jeroboam’s rebellion is also the history of ancient Israel’s division into two nations. The northern kingdom made up of ten tribes was known as Israel, or sometimes Ephraim, and the southern kingdom was known as Judah. In the time of Ezekiel, the kingdom had already been two kingdoms for many years, and in chapter thirty-seven, Ezekiel was given a prophecy identifying that the two kingdoms would once again become one nation. That prophecy was fulfilled in the beginning history of the earth beast (the United States), and is fulfilled for the final time at the end of the United States, for Jesus always illustrates the end of a thing, with the beginning of a thing.
Kasaksian ngeunaan barontakna Yérobéam ogé mangrupa sajarah pamisahna Israél baheula jadi dua bangsa. Karajaan kalér anu diwangun ku sapuluh kaom dipikawanoh minangka Israél, atawa kadang-kadang Éfraim, sarta karajaan kidul dipikawanoh minangka Yuda. Dina jaman Yézékiel, karajaan éta geus jadi dua karajaan salila mangtaun-taun, sarta dina pasal tilu puluh tujuh, Yézékiel dipaparin hiji nubuat anu nandakeun yén dua karajaan éta bakal sakali deui jadi hiji bangsa. Nubuat éta kacumponan dina sajarah awal sato galak bumi (Amérika Sarikat), sarta bakal kacumponan pikeun anu pamungkasna dina ahir Amérika Sarikat, sabab Isa salawasna ngagambarkeun tungtung hiji perkara ku awal hiji perkara.
The rebellion of Jeroboam at the time that Israel was divided into two kingdoms, represents a rebellion at the beginning of the United States, and also at the end of the United States. The rebellion in the beginning and ending of the United States includes the joining of two kingdoms. Revelation chapter eighteen, as repeatedly cited from the writings of Sister White in these articles, represents two calls to the churches. The two nations that are joined during the hour of the Sunday law crisis is the one-hundred and forty-four thousand, and God’s other flock that are still in Babylon.
Pangbarontakan Yeroboam dina mangsa Israél kabagi jadi dua karajaan ngawakilan hiji pangbarontakan dina awal Amérika Sarikat, sarta ogé dina ahir Amérika Sarikat. Pangbarontakan dina awal jeung dina ahir Amérika Sarikat ngawengku ngahijina dua karajaan. Wahyu pasal dalapan welas, sakumaha mindeng dicutat deui tina tulisan Sister White dina artikel-artikel ieu, ngawakilan dua panggero ka garéja-garéja. Dua bangsa anu dihijikeun salila jam krisis hukum Minggu nyaéta saratus opat puluh opat rébu, jeung domba-domba Allah nu séjén anu masih aya di Babul.
The two nations that were joined in the Millerite history were Judah and Ephraim. They were joined when the individual indignations against the two kingdoms respectively ended in 1798 and then in 1844. The word “moreover” in Ezekiel chapter thirty-seven, allows us to be certain of this application. The word “moreover” means to place the message that follows “moreover,” over the message that preceded the word “moreover.”
Dua bangsa anu dihijikeun dina sajarah Millerite téh nyaéta Yuda jeung Éfraim. Maranéhna dihijikeun nalika panolakan-pananganan masing-masing anu ditujulkeun ka dua karajaan éta réngsé, nyaéta dina taun 1798 tuluy dina taun 1844. Kecap “sumawona” dina Yehezkiel pasal tilu puluh tujuh ngamungkinkeun urang pikeun mastikeun ieu panerapan. Kecap “sumawona” hartina nempatkeun amanat anu nuturkeun kecap “sumawona” di luhur amanat anu miheulaan kecap “sumawona.”
The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. Ezekiel 37:15–17.
Firman PANGERAN sumping deui ka sim kuring, saur-Na, “Leuwih ti éta, hé anak manusa, cokot ku maneh hiji iteuk, tuliskeun dina éta, ‘Pikeun Yuda, jeung pikeun urang Israil, para sobatna’; tuluy cokot deui iteuk anu séjén, tuliskeun dina éta, ‘Pikeun Yusup, iteuk Epraim, jeung pikeun sakumna kulawarga Israil, para sobatna.’ Geus kitu, satukangeunkeun éta duanana jadi hiji iteuk; sarta éta bakal jadi hiji dina leungeun maneh.” Ezekiel 37:15–17.
Ezekiel is applying the prophetic principle of repeat and enlarge when he states, “moreover.” Ezekiel is to take two sticks, one for Judah and one for Ephraim, and take the prophecy illustrated with the two sticks and place it over the top of the previous prophecy. The previous prophetic illustration began in verse one when Ezekiel was carried to a valley of dead dry bones.
Yéhezkiel keur nerapkeun prinsip nubuat “ngulang tur ngalegaan” nalika anjeunna nyebut, “salajengna.” Yéhezkiel diparéntah nyokot dua iteuk, hiji pikeun Yuda jeung hiji pikeun Éfraim, tuluy nyokot nubuat anu digambarkeun ku dua iteuk éta sarta nempatkeunana di luhur nubuat saméméhna. Gambaran nubuat saméméhna dimimitian dina ayat kahiji nalika Yéhezkiel dibawa ka hiji lebak pinuh ku tulang-tulang paéh anu garing.
The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:1–14.
Panangan PANGERAN ngageugeuh ka sim kuring, tuluy ku Roh PANGERAN sim kuring dibawa ka luar sarta ditempatkeun di tengah lebak anu pinuh ku tulang-tulang. Sarta Mantenna ngajurung sim kuring ngurilingan éta tulang-tulang; jeung, lah, kacida lobana di lebak nu kabuka éta; jeung, lah, éta tulang-tulang geus kacida garingna. Sarta Mantenna nimbalan ka sim kuring, “Anaking manusa, naha ieu tulang-tulang tiasa hirup deui?” Sim kuring ngawaler, “Nun PANGERAN ALLAH, Gusti anu uninga.” Mantenna nimbalan deui ka sim kuring, “Nubuatkeun ka ieu tulang-tulang, sarta pokkeun ka maranéhna, Heh tulang-tulang nu garing, dangukeun pangandika PANGERAN. Kieu timbalan Nun PANGERAN ALLAH ka ieu tulang-tulang: Lah, Kami baris ngasupkeun napas ka aranjeun, sarta aranjeun bakal hirup. Kami baris masangkeun urat-urat ka aranjeun, ngadatangkeun daging kana aranjeun, nutupan aranjeun ku kulit, sarta nempatkeun napas dina aranjeun, nepi ka aranjeun hirup; sarta aranjeun bakal nyaho yén Kami teh PANGERAN.” Ku sabab kitu sim kuring nganubuat sakumaha diparentahkeun ka sim kuring; sarta nalika sim kuring keur nganubuat, aya sora, jeung lah, aya geteran, tuluy éta tulang-tulang ngahiji, tulang kana tulangna masing-masing. Jeung nalika sim kuring nengetan, lah, urat-urat jeung daging geus ngadatang ka dinya, sarta kulit nutupan éta tulang-tulang ti luhurna; tapi can aya napas dina maranéhna. Tuluy Mantenna nimbalan ka sim kuring, “Nubuatkeun ka angin, nubuatkeun, anaking manusa, sarta pokkeun ka angin, Kieu timbalan Nun PANGERAN ALLAH; Heh napas, datanglah ti opat penjuru angin, sarta hembuskeun ka nu paraeh ieu, supaya maranéhna hirup.” Ku sabab kitu sim kuring nganubuat sakumaha diparentahkeun ku Mantenna ka sim kuring, sarta napas asup ka maranéhna, tuluy maranéhna hirup, sarta nangtung dina sukuna, hiji pasukan anu kacida gedéna. Tuluy Mantenna nimbalan ka sim kuring, “Anaking manusa, ieu tulang-tulang teh sakumna kulawarga Israil; lah, maranéhna nyarita, ‘Tulang-tulang urang geus garing, pangharepan urang geus leungit; urang geus dipisahkeun tina bagian urang.’ Ku kituna nubuatkeun sarta pokkeun ka maranéhna, Kieu timbalan Nun PANGERAN ALLAH; Lah, heh umat Kami, Kami baris muka kubur-kubur maraneh, ngaluarkeun maraneh tina kubur-kubur maraneh, sarta mawa maraneh ka tanah Israil. Sarta maraneh bakal nyaho yén Kami teh PANGERAN, nalika Kami geus muka kubur-kubur maraneh, heh umat Kami, sarta ngaluarkeun maraneh tina kubur-kubur maraneh, sarta bakal nempatkeun Roh Kami dina maraneh, nepi ka maraneh hirup, sarta Kami bakal netepkeun maraneh di tanah maraneh sorangan; tuluy maraneh bakal nyaho yén Kami, PANGERAN, geus nimbalanana sarta ngalaksanakeunana, dawuh PANGERAN.” Yehezkiel 37:1–14.
From the very beginning of these articles, we have shown that the valley of dead bones represents God’s people in the last days, and that the message of the four winds that causes them to stand upon their feet as a mighty army, is the Midnight Cry message identifying Islam of the third Woe. Sister White identifies the bones as God’s people.
Ti saprak mimiti pisan ieu tulisan-tulisan, kami geus némbongkeun yén lebak tulang-tulang paéh ngalambangkeun umat Allah dina poé-poé panungtungan, sarta yén talatah ngeunaan opat angin anu nyababkeun maranéhna nangtung dina sukuna minangka hiji pasukan anu gagah perkasa, nyaéta talatah Ceurik Tengah Peuting anu ngaidéntifikasi Islam tina Cilaka katilu. Sister White ngaidéntifikasi tulang-tulang éta minangka umat Allah.
“I lay down my pen and lift up my soul in prayer, that the Lord would breathe upon his backslidden people, which are as dry bones, that they may live.” General Conference Bulletin, February 4, 1893.
“Kuring neundeun panaku sarta ngangkat jiwa kuring dina doa, sangkan Gusti ngahiliwir ka umat-Na anu geus murtad, anu kawas tulang-tulang garing, supaya maranéhna hirup.” General Conference Bulletin, 4 Pébruari 1893.
We have shown in previous articles that the prophetic message identifying July 18, 2020, was erroneous, and that the false proclamation marked the arrival of the first disappointment and tarrying time in the parable of the ten virgins. Though the proclamation of time was legitimate in the Millerite period, after 1844, there was never to be another message hung upon time. When Future for America made the proclamation of July 18, 2020, they slid back to a history that the proclamation of time was acceptable and in so doing they sinned, and they were slain in the street of the great city of Revelation chapter eleven. Dead in the street, they then needed to be resurrected, as were the two witnesses after three and a half days.
Urang parantos nunjukkeun dina tulisan-tulisan saméméhna yén amanat nubuat anu nangtukeun 18 Juli 2020 éta salah, sarta yén proklamasi palsu éta nandaan datangna kuciwa kahiji jeung mangsa reureuh dina pasemon sapuluh parawan. Sanaos proklamasi ngeunaan waktu éta sah dina mangsa Millerite, sanggeus 1844, moal aya deui amanat anu digantungkeun kana waktu. Nalika Future for America ngadamel proklamasi ngeunaan 18 Juli 2020, maranéhna ngageser balik kana sajarah anu di jerona proklamasi ngeunaan waktu téh ditarima, sarta ku kitu maranéhna ngalakukeun dosa, jeung maranéhna dipaéhan di jalan kota gedé dina Wahyu pasal sabelas. Maot di jalan, tuluy maranéhna perlu dihirupkeun deui, sakumaha dua saksi ogé dihirupkeun deui sanggeus tilu satengah poé.
“The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.
“Tulang-tulang anu garing éta kudu dihembusan ku Roh Suci Allah, supaya maranéhna bisa mimiti hirup jeung ngalakukeun kagiatan, saolah-olah ku hiji kabangkitan tina antara nu maraot.” Bible Training School, 1 Désémber 1903.
In previous articles we have shown that the message of the four winds that resurrects the two witnesses, is the message of Islam of the third Woe, and that the message is the Midnight Cry message of the last days. Ezekiel says, “moreover,” and in so doing identified that during the history that illustrates the proclamation of the Midnight Cry, two sticks, one represented as Ephraim and one as Judah, were to be joined together and become one nation. The parable of the ten virgins is fulfilled in the last days, “to the very letter,” as it was fulfilled in Millerite history. In the period when the Midnight Cry was fulfilled in the Millerite history, and again in the fulfillment of the last days, “two sticks” were and will be joined together.
Dina artikel-artikel saméméhna urang parantos nunjukkeun yén amanat ngeunaan opat angin anu ngahirupkeun deui dua saksi téh nyaéta amanat Islam tina Balahi anu katilu, jeung yén amanat éta nyaéta amanat Ceurik Tengah Peuting dina poé-poé panungtungan. Yehezkiel nyebutkeun, “sumawona,” sarta ku kituna anjeunna nandaan yén dina sajarah anu ngagambarkeun pangwartaan Ceurik Tengah Peuting, dua iteuk, hiji dilambangkeun minangka Epraim jeung hiji deui minangka Yuda, kudu dihijikeun babarengan sarta jadi hiji bangsa. Pasemon ngeunaan sapuluh parawan kaeusi dina poé-poé panungtungan, “nepi ka kana unggal kecapna,” sakumaha éta kaeusi dina sajarah kaum Miller. Dina mangsa nalika Ceurik Tengah Peuting kaeusi dina sajarah kaum Miller, sarta deui dina kacumponan poé-poé panungtungan, “dua iteuk” geus jeung bakal dihijikeun babarengan.
The two sticks represented the northern (Ephraim) and southern kingdoms (Judah) of ancient Israel. We have also shown that William Miller was typified by Elijah, and that during the three-and-a-half years of drought Elijah had gone to the widow of Zarephath.
Dua iteuk éta ngagambarkeun karajaan kalér (Epraim) jeung karajaan kidul (Yuda) ti Israél baheula. Urang ogé geus némbongkeun yén William Miller dilambangkeun ku Élia, sarta yén salila tilu satengah taun mangsa halodo, Élia geus indit ka randa di Sarepta.
And the word of the Lord came unto him, saying, Arise, get thee to Zarephath, which belongeth to Zidon, and dwell there: behold, I have commanded a widow woman there to sustain thee. So he arose and went to Zarephath. And when he came to the gate of the city, behold, the widow woman was there gathering of sticks: and he called to her, and said, Fetch me, I pray thee, a little water in a vessel, that I may drink. And as she was going to fetch it, he called to her, and said, Bring me, I pray thee, a morsel of bread in thine hand. And she said, As the Lord thy God liveth, I have not a cake, but an handful of meal in a barrel, and a little oil in a cruse: and, behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die. And Elijah said unto her, Fear not; go and do as thou hast said: but make me thereof a little cake first, and bring it unto me, and after make for thee and for thy son. For thus saith the Lord God of Israel, The barrel of meal shall not waste, neither shall the cruse of oil fail, until the day that the Lord sendeth rain upon the earth. And she went and did according to the saying of Elijah: and she, and he, and her house, did eat many days. 1 Kings 17:8–15.
Geus firman PANGERAN sumping ka anjeunna, dawuh-Na, “Hudang, geura indit ka Sarepat, anu kagungan Sidon, jeung cicing di ditu. Mangkaning, Kami geus marentahkeun hiji randa di ditu supaya ngariksa anjeun.” Tuluy anjeunna hudang sarta indit ka Sarepat. Sabot anjeunna nepi ka lawang kota, mangka aya hiji awewe randa keur ngumpulkeun suluh di dinya; lajeng anjeunna nyaur ka eta awewe, pokna, “Pangnyandakkeun, mugi, saeutik cai dina hiji wadah, supaya sim kuring tiasa nginum.” Jeung nalika manehna keur indit rek nyandak eta cai, anjeunna nyaur deui ka manehna, pokna, “Pangmawaankeun ogé, mugi, sakeupeul roti dina panangan anjeun.” Ari pokna, “Sakumaha PANGERAN, Allah anjeun, jumeneng, sim kuring teu boga roti; iwal ngan sakeupeul tipung dina gentong, jeung saeutik minyak dina kendi. Jeung, tingali, sim kuring keur ngumpulkeun dua tangkal suluh, sangkan sim kuring tiasa asup sarta ngolah eta pikeun sim kuring jeung anak sim kuring, supaya kami ngadaharna, tuluy paeh.” Saur Elia ka manehna, “Ulah sieun; indit, lakukeun sakumaha anu ku anjeun diucapkeun; ngan ti dinya jieun heula keur sim kuring hiji roti leutik, tuluy bawa ka sim kuring, sarta sanggeusna kakara jieun keur anjeun jeung keur anak anjeun. Sabab kieu dawuhan PANGERAN, Allah Israil: gentong tipung moal beak, kitu deui kendi minyak moal susut, nepi ka poe PANGERAN ngirim hujan ka bumi.” Tuluy manehna indit sarta ngalakukeun nurutkeun pangandika Elia; jeung manehna, jeung anjeunna, jeung sakumna kulawargana, maranehna ngadahar salila sababaraha poe. 1 Raja-raja 17:8–15.
The “many days” in the passage is the three-and-a-half years that Ahab searched for Elijah and represented the twelve-hundred-and-sixty years of papal persecution. Concerning the “many days” of papal persecution, Jesus said:
“Poé-poé anu loba” dina éta petikan nyaéta tilu satengah taun nalika Ahad neangan Élia, sarta ngawakilan sarébu dua ratus genep puluh taun panganiayaan kapapaan. Ngeunaan “poé-poé anu loba” tina panganiayaan kapapaan, Isa ngandika:
And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened. Matthew 24:22.
Jeung upama poe-poe éta henteu dipondokkeun, moal aya hiji mahluk hirup ogé anu salamet; tapi ku sabab jalma-jalma pilihan, poe-poe éta bakal dipondokkeun. Mateus 24:22.
Sister White directly identifies Jesus’ pronouncement of “those days” as the period of papal persecution.
Dulur White sacara langsung ngaidéntifikasi panyatakeun Yesus ngeunaan “poé-poé éta” minangka mangsa panganiayaan kapapaan.
“The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266, 267.
“Panyiksa ka gareja henteu lumangsung sapanjang sakabéh mangsa 1260 taun éta. Allah, ku welas asih-Na ka umat-Na, ngondangkeun pondok waktu tina cocoba maranéhna anu ngaduruk. Nalika ngaramalkeun ‘kasangsaraan anu gedé’ anu bakal nimpah gareja, Jurusalamet ngandika: ‘Lamun poé-poé éta henteu dipondokkeun, moal aya hiji jelema ogé anu salamet; tapi ku lantaran anu kapilih, poé-poé éta bakal dipondokkeun.’ Mateus 24:22. Ku pangaruh Réformasi, panyiksa éta ditungtungan saméméh taun 1798.” The Great Controversy, 266, 267.
The “many days” that Elijah was sustained by the widow, were also the “many days” of papal persecution identified by Daniel.
“Loba poé” nalika Elia dipiara ku randa, éta ogé mangrupa “loba poé” panyiksa kapapaan anu diidéntifikasi ku Daniel.
And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. Daniel 11:33–35.
Jeung jalma-jalma anu boga pangarti di antara rahayat bakal ngajar loba jalma; najan kitu maranéhna bakal gugur ku pedang, ku seuneu, ku panangkaran, jeung ku rampasan, salila loba poé. Ayeuna lamun maranéhna gugur, maranéhna bakal ditulungan ku pitulung anu saeutik; tapi loba anu bakal ngagabung ka maranéhna ku kapura-puraan. Jeung sawatara ti antara jalma-jalma anu boga pangarti bakal gugur, pikeun nguji maranéhna, jeung pikeun nyucikeun, jeung pikeun ngajadikeun maranéhna bodas, nepi ka mangsa ahir; sabab éta masih kénéh pikeun waktu anu geus ditangtukeun. Daniel 11:33–35.
The “time of the end,” which is also the “time appointed” in the verses, was 1798, and it marked the end of papal persecution, as had been typified by Elijah’s time with the widow of Zarephath. In that history the widow, representing an unmarried church, was identified as the church in the wilderness in chapter twelve of the book of Revelation. She was gathering two sticks, not one stick or ten sticks, but two sticks. Ezekiel was to take two sticks, one for the northern kingdom of Israel and one for the southern kingdom of Israel and join them together to make one stick. Those two kingdoms had both been scattered for twenty-five hundred and twenty years, but God’s promise was that He would gather them. The woman was gathering the two sticks that were to be joined together, and she was doing so “until the day that the Lord sendeth rain upon the earth.”
“Wanci ahir,” anu dina ayat-ayat éta ogé disebut “wanci anu geus ditangtukeun,” nyaéta taun 1798, sarta éta nandaan ahir panganiayaan kapapaan, sakumaha geus dipralambangkeun ku mangsa Élia jeung randa di Sarfat. Dina sajarah éta randa, anu ngalambangkeun gareja anu henteu boga salaki, diidéntifikasi minangka gareja di padang gurun dina pasal ka dua welas kitab Wahyu. Anjeunna keur ngumpulkeun dua tangkal kai, lain hiji tangkal kai atawa sapuluh tangkal kai, tapi dua tangkal kai. Ézékiel diparéntah nyokot dua tangkal kai, hiji pikeun karajaan kalér Israil jeung hiji pikeun karajaan kidul Israil, tuluy ngahijikeunana sangkan jadi hiji tangkal kai. Duanana karajaan éta geus sumebar salila dua rébu lima ratus dua puluh taun, tapi jangji Allah nyaéta yén Anjeunna baris ngumpulkeun maranéhna. Awéwé éta keur ngumpulkeun dua tangkal kai anu kudu dihijikeun jadi hiji, sarta anjeunna ngalakukeun kitu “dugi ka poé nalika PANGERAN ngirimkeun hujan ka bumi.”
The day when the Lord sent “rain” was identifying the Midnight Cry of Millerite history, that reached its conclusion on October 22, 1844, when the Messenger of the Covenant suddenly came to the temple He had erected from 1798 (the end of the first indignation), through until October 22, 1844 (the end of the last indignation). In that period of time, the Midnight Cry message, represented in Ezekiel’s illustration of the valley of bones was fulfilled, when the two sticks of the northern and southern kingdoms were joined to form one nation, with one king, for on October 22, 1844, Christ came before the Father and received a kingdom.
Dinten nalika Gusti ngutus “hujan” téh nandaan Pekik Tengah Peuting dina sajarah Millerite, anu ngahontal kacindekan-na dina 22 Oktober 1844, nalika Utusan Perjangjian téh ngadadak sumping ka Bait Suci anu geus Anjeunna dirarancang ti taun 1798 (ahir amarah nu kahiji), nepi ka 22 Oktober 1844 (ahir amarah nu pamungkas). Dina éta mangsa, amanat Pekik Tengah Peuting, anu dilambangkeun dina gambaran lebak tulang-tulang dina kitab Yehezkiel, parantos kacumponan, nalika dua iteuk karajaan kalér jeung kidul dihijikeun jadi hiji bangsa, kalayan hiji raja, sabab dina 22 Oktober 1844, Kristus sumping ka payuneun Rama sarta nampi hiji karajaan.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Kristus sumping minangka Imam Agung urang ka tempat anu pangsuci-na, pikeun nyucikeun Bait Suci, sakumaha dipidangkeun dina Daniel 8:14; sumpingna Putra manusa ka Nu Maha Sepuh, sakumaha ditepikeun dina Daniel 7:13; jeung sumpingna Gusti ka Bait-Na, sakumaha geus diramalkeun ku Maleakhi, téh mangrupakeun pedaran ngeunaan kajadian anu sarua; jeung ieu ogé dilambangkeun ku sumpingna panganten lalaki ka pangantenan, sakumaha diterangkeun ku Kristus dina misil ngeunaan sapuluh parawan, dina Mateus 25.” The Great Controversy, 426.
Christ received a kingdom on October 22, 1844, as identified in Daniel.
Kristus nampi hiji karajaan dina tanggal 22 Oktober 1844, sakumaha ditetepkeun dina kitab Daniel.
I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.
Kaula ningali dina tetenjoan peuting, sarta, beh, aya hiji siga Putra Manusa sumping sareng mega-mega langit, sarta sumping ka Nu Sepuh ku Poe-poe, sarta anjeunna dibawa ngadeukeut ka payuneun Anjeunna. Jeung ka Anjeunna dipaparinkeun kakawasaan, kamulyaan, jeung hiji karajaan, supaya sakumna bangsa, nagara, jeung basa ngabakti ka Anjeunna: kakawasaan-Na teh kakawasaan langgeng, anu moal sirna, jeung karajaan-Na teh anu moal dibinasakeun. Daniel 7:13, 14.
When Ezekiel’s two sticks are joined together, they have one king over them.
Nalika dua iteuk milik Yehezkiel dihijikeun, maranéhna boga hiji raja anu ngawasa maranéhna.
And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Ezekiel 37:24, 25.
Jeung Daud, hamba Kami, bakal jadi raja maranéhna; sarta maranéhna kabéh bakal boga hiji pangangon: maranéhna ogé bakal leumpang dina hukum-hukum Kami, sarta ngajaga katetepan-katetepan Kami, jeung ngalaksanakeunana. Jeung maranéhna bakal nyicingan tanah anu geus dipaparinkeun ku Kami ka Yakub, hamba Kami, tempat karuhun maranéhna geus nyicingan; sarta maranéhna bakal nyicingan éta tanah, nya éta maranéhna, jeung anak-anakna, jeung incu-incuna salalanggengna: sarta Daud, hamba Kami, bakal jadi pamingpin maranéhna salalanggengna. Yehezkiel 37:24, 25.
All the prophets agree with one another, and king David is Christ who came before the Father on October 22, 1844, and received a kingdom that had been gathered together from the two sticks of Israel (the northern kingdom) and Judah (the southern kingdom). The scattering of the two kingdoms ended during the forty-six years from 1798 to 1844, as Christ raised a temple that had been desolated and trampled down. When He raised the temple, He then suddenly came unto His temple as the Messenger of the Covenant, in fulfillment of Malachi chapter three. Ezekiel agrees with that fact, for all the prophets agree with one another.
Sadaya nabi satuju silih sarua, sarta raja Daud téh nyaéta Kristus anu sumping ka payuneun Rama dina tanggal 22 Oktober 1844, sarta nampi hiji karajaan anu geus dihimpun tina dua iteuk, nyaéta Israil (karajaan kalér) jeung Yuda (karajaan kidul). Paburencayanna dua karajaan éta réngsé salila opat puluh genep taun ti 1798 nepi ka 1844, nalika Kristus ngadegkeun hiji bait anu geus dijadikeun sepi sarta diinjak-injak. Sanggeus Anjeunna ngadegkeun bait éta, tuluy Anjeunna ngadadak sumping ka bait-Na salaku Utusan Perjangjian, minuhan nubuat dina Malaki pasal tilu. Yehezkiel satuju kana éta kanyataan, sabab sadaya nabi satuju silih sarua.
And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. Ezekiel 37:24–27.
Jeung Daud, abdi Kami, bakal jadi raja maranéhna; jeung maranéhna kabéh bakal boga hiji pangangon: maranéhna ogé bakal lumampah dina hukum-hukum Kami, sarta ngajaga katetepan-katetepan Kami, jeung ngalaksanakeunana. Jeung maranéhna bakal cicing di tanah anu ku Kami geus dipasihkeun ka Yakub, abdi Kami, tempat karuhun maranéh geus cicing; jeung maranéhna bakal cicing di dinya, nya éta maranéhna, jeung anak-anakna, jeung incu-incuna salalanggengna: jeung Daud, abdi Kami, bakal jadi pangeran maranéhna salalanggengna. Leuwih ti éta, Kami bakal nyieun hiji perjangjian karapihan jeung maranéhna; éta bakal jadi perjangjian anu langgeng jeung maranéhna: jeung Kami bakal netepkeun maranéhna, jeung ngalobaan maranéhna, sarta bakal nempatkeun tempat suci Kami di tengah-tengah maranéhna salalanggengna. Kémah Kami ogé bakal aya jeung maranéhna: enya, Kami bakal jadi Allah maranéhna, sarta maranéhna bakal jadi umat Kami. Yehezkiel 37:24–27.
It is Christ that erects the temple.
Kristus anu ngadegkeun Bait Suci.
And speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the Lord. And they that are far off shall come and build in the temple of the Lord, and ye shall know that the Lord of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the Lord your God. Zechariah 6:12–15.
Sarta ucapkeun ka anjeunna, kieu, Kieu timbalan PANGERAN semesta alam, saurna, Tenjo, ieu jelema anu ngaranna Sang Cangkaruk; anjeunna bakal tumuwuh tina tempatna sorangan, sarta anjeunna bakal ngadegkeun Bait PANGERAN: enya, anjeunna pisan anu bakal ngadegkeun Bait PANGERAN; sarta anjeunna bakal nanggung kamulyaan, sarta bakal linggih jeung marentah dina tahta-Na; sarta anjeunna bakal jadi imam dina tahta-Na: jeung piwuruk karapihan bakal aya di antara maranéhna duaan. Ari makuta-makuta éta bakal jadi panginget pikeun Helem, pikeun Tobia, pikeun Yedaya, jeung pikeun Hen bin Sepanya, di jero Bait PANGERAN. Jeung maranéhna anu jauh bakal datang sarta ngawangun di jero Bait PANGERAN, sarta maranéh baris nyaho yen PANGERAN semesta alam geus ngutus kuring ka maranéh. Jeung ieu bakal kajadian, lamun maranéh enya-enya nurut kana sora PANGERAN Allah maranéh. Jakaria 6:12–15.
Christ is the BRANCH, and He identified that if they destroyed His temple that He would raise it in three days, to which the Jews replied that it took forty-six years to build the temple.
Kristus teh TUNAS, sarta Anjeunna ngedalkeun yén upama maranéhna ngaruntuhkeun Bait-Na, Anjeunna bakal ngadegkeun deui éta dina tilu poé, nu ku urang Yahudi dijawab yén ngawangun éta Bait nyokot opat puluh genep taun.
Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? John 2:18–20.
Ku urang Yahudi Anjeunna dijawab kieu, “Tanda naon anu ku Anjeun dipintonkeun ka kami, ku sabab Anjeun ngalakukeun hal-hal ieu?” Isa ngawaler sarta ngandika ka maranéhna, “Runtuhkeun Bait Allah ieu, sarta dina tilu poé Kami baris ngadegkeunana deui.” Ku urang Yahudi tuluy diucapkeun, “Bait Allah ieu diwangunna salila opat puluh genep taun, naha Anjeun baris ngadegkeunana deui dina tilu poé?” Yohanes 2:18–20.
Christ was speaking of His body in the passage, but all the prophets are speaking more about the last days than the days in which they lived. The resurrection of Christ on the third day, represented the resurrection of the dead bones during the outpouring of the Holy Spirit in the Midnight Cry. The rain that is the subject of Elijah’s testimony, was manifested during the climax of his confrontation with the prophets of Baal and Ashtaroth. It was then demonstrated that the God of Elijah was the true God, and also that Elijah was the true prophet.
Kristus keur nyarioskeun ngeunaan awak-Na dina éta petikan, tapi sakabéh nabi langkung nyarioskeun ngeunaan poé-poé panungtungan tibatan poé-poé nalika maranéhna hirup. Kabangkitan Kristus dina poé katilu ngagambarkeun kabangkitan tulang-tulang paéh dina mangsa curahan Roh Suci dina Panyambat Tengah Peuting. Hujan anu jadi poko kasaksian Élia dimanifestasikeun dina mangsa puncak papanggihanna jeung nabi-nabi Baal jeung Asytarot. Harita kabuktian yén Allahna Élia téh Allah anu sajati, sarta deuih yén Élia téh nabi anu sajati.
At the arrival of the first disappointment, it was manifested that the Protestants had become false prophets, as typified by the prophets of Baal and Ashtaroth. The tarrying time then began, and led to the message of the Midnight Cry, that led to Christ suddenly coming to His temple. The Midnight Cry is represented by Ezekiel’s message that brings the bones up as a mighty army. Moreover, during that period (forty-six years), the two sticks were to be joined together to produce one nation, with one king.
Dina datangna kuciwa anu kahiji, katémbong yén umat Protestan geus jadi nabi-nabi palsu, sakumaha dilambangkeun ku nabi-nabi Baal jeung Asytarot. Ti harita mangsa panundaan mimiti lumangsung, sarta nganteur kana pekabaran Tangis Tengah Peuting, anu nganteur Kristus sumping dadakan ka Bait-Na. Tangis Tengah Peuting dilambangkeun ku pekabaran Yehezkiel anu ngangkat tulang-tulang éta jadi hiji balad anu gagah perkasa. Leuwih ti éta, salila mangsa éta (opat puluh genep taun), dua iteuk éta kudu dihijikeun babarengan pikeun ngahasilkeun hiji bangsa, kalayan hiji raja.
The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:15–23.
Firman PANGERAN sumping deui ka sim kuring, saur-Na, “Jeung deui, eh anak manusa, cokot ku maneh hiji iteuk, tuliskeun dina eta: Pikeun Yuda, jeung pikeun bani Israil, rerencanganana; tuluy cokot deui iteuk anu sejen, tuliskeun dina eta: Pikeun Yusup, iteuk Epraim, jeung pikeun sakumna kulawarga Israil, rerencanganana; tuluy sambungkeun eta nu hiji ka nu sejen jadi hiji iteuk; sarta eta bakal jadi hiji dina leungeun maneh. Jeung lamun bani bangsa maneh nyarita ka maneh, pokna, ‘Naha maneh moal nembongkeun ka kami naon hartina ieu teh?’ Ucapkeun ka maranehna, Kieu timbalan Gusti ALLAH: Tenjo, Kami rek nyokot iteuk Yusup, anu aya dina leungeun Epraim, jeung kaom-kaom Israil, sasama-Na, tuluy Kami bakal ngahijikeun eta jeung manehna, nya eta jeung iteuk Yuda, sarta ngajadikeunana hiji iteuk, jeung eta bakal jadi hiji dina panangan Kami. Jeung iteuk-iteuk anu ku maneh ditulisan teh kudu aya dina leungeun maneh di hareupeun panonna. Jeung ucapkeun ka maranehna, Kieu timbalan Gusti ALLAH: Tenjo, Kami rek nyokot bani Israil ti antara bangsa-bangsa kapir, ka mana maranehna geus indit, sarta Kami bakal ngumpulkeun maranehna ti unggal jurusan, tuluy mawa maranehna ka tanahna sorangan; sarta Kami bakal ngajadikeun maranehna hiji bangsa di eta tanah, di pagunungan Israil; jeung hiji raja bakal jadi raja pikeun maranehna kabeh; sarta maranehna moal deui jadi dua bangsa, jeung moal deui kabagi kana dua karajaan salalanggengna; kitu deui maranehna moal deui najiskeun dirina ku brahala-brahalana, atawa ku hal-hal anu pikageuleuheun, atawa ku naon bae tina sagala palanggaranana; tapi Kami bakal nyalametkeun maranehna ti sakabeh tempat padumukanana, tempat maranehna geus dosa, sarta Kami bakal nyucikeun maranehna; ku kituna maranehna bakal jadi umat Kami, sarta Kami bakal jadi Allah maranehna.” Yehezkiel 37:15–23.
The two sticks which the widow was gathering in advance of Elijah’s rain at the Midnight Cry, were the northern and southern kingdoms of Israel that had been scattered and were to be gathered into one nation on October 22, 1844, when the antitypical Day of Atonement began, for the promise was that at that time God “will cleanse them.” The cleansing, representing the Investigative Judgment, began at that time. That gathering of the two sticks must be understood correctly, for God always illustrates the end of a thing with the beginning of a thing.
Dua iteuk anu keur dikumpulkeun ku randa éta saméméh hujan Élias dina Midnite Cry, nyaéta karajaan kalér jeung kidul Israil anu geus paburencay sarta kudu dikumpulkeun jadi hiji bangsa dina 22 Oktober 1844, waktu Poé Panebusan antitipikal mimiti, sabab jangji-na nyaéta yén dina mangsa éta Allah “bakal nyucikeun maranéhna.” Panyucian éta, anu ngawakilan Pangadilan Panalungtikan, mimiti dina mangsa éta. Pangumpulan dua iteuk éta kudu kaharti kalayan leres, sabab Allah salawasna ngagambarkeun ahir hiji perkara ku awal hiji perkara.
1844, was the end of the two kingdoms of Israel, for they had then become one kingdom, spiritual Israel, and they were from that point on only to be one nation. That history was illustrated by the beginning history when they had become two nations, which is the history of the rebellion of Jeroboam.
Taun 1844 mangrupikeun ahir tina dua karajaan Israil, sabab dina mangsa éta maranéhna geus jadi hiji karajaan, nyaéta Israil rohani, sarta ti dinya ka hareup maranéhna ngan ukur kudu jadi hiji bangsa. Sajarah éta digambarkeun ku sajarah awal nalika maranéhna geus jadi dua bangsa, nyaéta sajarah pamberontakan Yéroboam.
The history of Jeroboam’s counterfeit system of worship must also be illustrated at the end of his kingdom. Aaron’s rebellion in the beginning of ancient Israel and Jeroboam’s rebellion at the beginning of the northern kingdom, represent the rebellion of 1863, and 1863 is only clearly understood when the end of Jeroboam’s kingdom, as represented by the joining of the two sticks, is also laid over the top of 1863. It is then that 1863 is clearly seen to be represented as a generation that erected an image of jealousy.
Sajarah sistem ibadah palsu Yérobéam kudu ogé digambarkeun dina ahir karajaanna. Pemberontakan Harun dina awal Israil baheula jeung pemberontakan Yérobéam dina awal karajaan kalér ngagambarkeun pemberontakan taun 1863, sarta taun 1863 ngan ukur bisa kaharti kalayan écés lamun ahir karajaan Yérobéam, sakumaha digambarkeun ku ngahijina dua iteuk, ogé ditumpangkeun kana 1863. Ngan harita 1863 katingali kalayan écés minangka lambang hiji generasi anu ngadegkeun hiji gambar kacemburuan.
We will continue this study in the next article.
Urang bakal neruskeun ieu pangajaran dina artikel salajengna.
“But not only does this simile of the dry bones apply to the world, but also to those who have been blessed with great light; for they also are like the skeletons of the valley. They have the form of men, the framework of the body; but they have not spiritual life. But the parable does not leave the dry bones merely knit together into the forms of men; for it is not enough that there is symmetry of limb and feature. The breath of life must vivify the bodies, that they may stand upright, and spring into activity. These bones represent the house of Israel, the church of God, and the hope of the church is the vivifying influence of the Holy Spirit. The Lord must breathe upon the dry bones, that they may live.
“Tapi lain ngan ibarat ngeunaan tulang-tulang garing ieu lumaku ka dunya wungkul, tapi ogé ka jalma-jalma anu geus dipaparin cahaya anu gedé; sabab maranéhna ogé sarua jeung rangka-rangka di lebak. Maranéhna boga wangun manusa, rorongkong awak; tapi maranéhna henteu miboga hirup rohani. Tapi misil éta henteu ngantep tulang-tulang garing éta ngan saukur kagandengkeun jadi wangun-wangun manusa; sabab henteu cekap saukur aya kasaluyuan dina anggota awak jeung raray. Napas kahirupan kudu ngahirupkeun awak-awak éta, supaya maranéhna bisa nangtung jejeg, sarta hudang kana kagiatan. Tulang-tulang ieu ngalambangkeun kulawarga Israil, garéja Allah, jeung pangharepan garéja téh aya dina pangaruh anu ngahirupkeun ti Roh Suci. Gusti kudu ngambuskeun napas-Na ka tulang-tulang garing éta, supaya maranéhna hirup.
“The Spirit of God, with its vivifying power, must be in every human agent, that every spiritual muscle and sinew may be in exercise. Without the Holy Spirit, without the breath of God, there is torpidity of conscience, loss of spiritual life. Many who are without spiritual life have their names on the church records, but they are not written in the Lamb’s book of life. They may be joined to the church, but they are not united to the Lord. They may be diligent in the performance of a certain set of duties, and may be regarded as living men; but many are among those who have ‘a name that thou livest, and art dead.’
Roh Allah, kalawan kakawasaan-Na anu ngahudangkeun hirup, kudu aya dina unggal jalmi, sangkan unggal otot jeung urat saraf rohani ngalaksanakeun padamelanana. Tanpa Roh Suci, tanpa napas Allah, aya kalemesan dina hate nurani, leungitna kahirupan rohani. Loba jalma anu teu miboga kahirupan rohani ngaranna aya dina catetan gareja, tapi maranéhna teu dituliskeun dina kitab kahirupan Anak Domba. Maranéhna bisa waé ngahiji jeung gareja, tapi maranéhna henteu ngahiji jeung Gusti. Maranéhna bisa waé rajin dina ngalaksanakeun sakumpulan kawajiban anu tangtu, sarta bisa dianggap jalma anu hirup; tapi loba di antara maranéhna kaasup kana golongan jalma anu “ngaranna hirup, padahal geus paéh.”
“Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.
“Lamun teu aya panobatan jiwa anu sajati ka Allah; lamun napas kahirupan Allah henteu ngahirupkeun jiwa kana kahirupan rohani; lamun jalma-jalma anu ngaku bebeneran henteu digerakkeun ku prinsip anu lahir ti sawarga, maranéhna henteu dilahirkeun tina siki anu teu bisa buruk, anu hirup tur langgeng salalanggengna. Lamun maranéhna henteu ngandelkeun kana kabeneran Kristus minangka hiji-hijina jaminan maranéhna; lamun maranéhna henteu nyonto kana tabiat-Na, digawé dina sumanget-Na, maranéhna taranjang, maranéhna henteu ngagem jubah kabeneran-Na. Jalma-jalma paéh mindeng dianggap hirup; sabab jalma-jalma anu ngalaksanakeun naon anu ku maranéhna disebut kasalametan nurutkeun pamanggih sorangan, henteu boga Allah anu damel di jerona pikeun mikahayang jeung ngalakukeun numutkeun kahayang-Na anu hadé.”
“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.
“Golongan ieu kacida hadéna dilambangkeun ku lebak pinuh ku tulang-tulang garing anu katingali ku Yehezkiel dina tetenjoan.” Review and Herald, 17 Januari 1893.