The closing statement of the Old Testament sets forth a promise of the prophet Elijah appearing with a message before the great and dreadful day of the Lord.
Pernyataan panutup dina Perjanjian Heubeul netepkeun hiji jangji yén nabi Elia baris nembongan mawa hiji pesen saméméh poé Gusti anu agung tur matak pikasieuneun.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Tenjo, Kami bakal ngutus ka maraneh Elia nabi saméméh datangna poe PANGERAN anu agung jeung matak pikasieuneun: Jeung anjeunna bakal malikkeun hate para bapa ka anak-anakna, jeung hate anak-anak ka para bapana, supaya Kami ulah datang sarta ngagebug bumi ku kutuk. Maleakhi 4:5, 6.
The Bible is clear that “the great and dreadful day of the Lord” or the “curse” that God smites “the earth with” is also symbolically portrayed as “the seven last plagues” or “the wrath of God” in the book of Revelation. Chapter fifteen of Revelation introduces the prophetic setting that leads to the pouring out of the great and dreadful seven last plagues of chapter sixteen.
Alkitab netelakeun yén “poé PANGERAN anu agung jeung pikasieuneun” atawa “kutuk” anu ku Allah dipaké pikeun “ngahukum bumi” ogé sacara simbolis digambarkeun minangka “tujuh bala panungtung” atawa “amarah Allah” dina kitab Wahyu. Bab lima welas tina Wahyu ngenalkeun kaayaan profétik anu ngantarkeun kana dicurahkanna tujuh bala panungtung anu agung jeung pikasieuneun dina bab genep welas.
And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God.
Tuluy kuring nempo tanda anu séjén di sawarga, anu agung jeung matak pikasieuneun, nyaéta tujuh malaikat anu nyekel tujuh balahi panungtungan; sabab dina éta balahi, amarah Allah geus dilengkepan.
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. Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest.
Tuluy kuring nempo saperti lautan kaca campur seuneu; jeung maranéhna anu geus meunang kameunangan tina sato galak, tina gambarna, tina tandana, jeung tina angka ngaranna, nangtung dina lautan kaca bari nyekel kacapi-kacapi Allah. Jeung maranéhna ngawihkeun pupujian Musa, abdi Allah, jeung pupujian Anak Domba, pokna: Agung jeung endah pisan padamelan-Manten, nun Gusti Allah Nu Maha Kawasa; adil jeung leres jalan-jalan-Manten, nun Raja para suci. Saha anu moal sieun ka Anjeun, nun Gusti, jeung ngamulyakeun ngaran-Manten? sabab ngan Anjeun waé anu suci; sabab sagala bangsa bakal daratang jeung nyembah di payuneun Anjeun; sabab pangadilan-pangadilan-Manten geus dinyatakeun.
And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened: And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles. And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever. And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. Revelation 15:1–8.
Sanggeus eta sim kuring neuteup, sarta behold, Bait Kemah Kasaksian di sawarga kabuka. Jeung tujuh malaikat kaluar ti Bait éta, mawa tujuh bala, make lenan anu murni jeung bodas, sarta dadana kabeungkeut ku beubeur emas. Jeung salah sahiji tina opat mahluk hirup mikeun ka tujuh malaikat éta tujuh bokor emas anu pinuh ku murka Allah, anu hirup salalanggengna. Jeung Bait éta pinuh ku haseup tina kamulyaan Allah jeung tina kakawasaan-Na; sarta taya saurang ogé sanggup asup ka jero Bait éta, nepi ka tujuh bala ti tujuh malaikat éta réngsé. Wahyu 15:1–8.
The reason “no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled” is that the opportunity to secure salvation closes when the temple is filled with smoke in chapter fifteen. The probationary time that mankind was given to repent and find salvation is then over. When that point in time is reached “the great and dreadful day of the Lord” that John calls “the seven last plagues” are poured out in advance of Christ’s Second Coming. Malachi called that day “dreadful,” and Isaiah identifies it as God’s “strange act.”
Alesan “teu aya saurang ogé anu sanggup asup ka Bait Allah, nepi ka réngsé tujuh bala tina tujuh malaikat” nyaéta yén kasempetan pikeun meunang kasalametan ditutup nalika Bait Allah pinuh ku haseup dina pasal lima welas. Mangsa probationer anu dipaparinkeun ka umat manusa pikeun tobat jeung manggihan kasalametan harita geus béak. Nalika titik éta kahontal, “dinten PANGERAN anu agung tur matak pikageter” anu ku Yohanes disebut “tujuh bala panungtungan” dicurahkan saméméh Kadatangan Kadua Kristus. Maleakhi nyebut poe éta “matak pikageter,” jeung Yesaya ngaidéntifikasi éta minangka “kalakuan-Na anu anéh” ti Allah.
For the Lord shall rise up as in mount Perazim, he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work; and bring to pass his act, his strange act. Now therefore be ye not mockers, lest your bands be made strong: for I have heard from the Lord God of hosts a consumption, even determined upon the whole earth. Isaiah 28:21, 22.
Sabab PANGERAN bakal gugah sapertos di Gunung Perazim, Anjeunna bakal bendu sapertos di lebak Gibeon, supaya Anjeunna ngalaksanakeun padamelan-Na, padamelan-Na anu anéh; jeung ngawujudkeun kalakuan-Na, kalakuan-Na anu anéh. Ku sabab éta ayeuna ulah maraneh jadi pangolok-olok, bisi beungkeutan maraneh dijieun leuwih pageuh; sabab kuring geus ngadangu ti Gusti ALLAH, PANGERAN semesta alam, hiji kabinasaan, anu geus ditangtukeun kana sakuliah bumi. Yesaya 28:21, 22.
Although God’s “strange act” encompasses “the whole earth,” Inspiration is clear that the outpouring of the plagues is associated with the rebellion of one nation.
Sanajan “kalakuan anu anéh” ti Allah nyakup “sakuliah bumi,” Ilham netelakeun yén kucuran pageblug-pageblug téh aya patalina jeung pambarontakan hiji bangsa.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Bangsa-bangsa deungeun bakal nuturkeun conto Amérika Sarikat. Sanajan manéhna mingpin heula, nanging krisis anu sarua bakal tumiba kana umat urang di sakumna penjuru dunya.” Testimonies, volume 6, 395.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“Lamun Amérika, tanah kabébasan ageman, ngahiji jeung Kapapaan dina maksa nurani sarta maksa jalma-jalma pikeun ngahormat kana sabat palsu, rahayat di unggal nagara di sakuliah dunya bakal ditungtun pikeun nuturkeun conto dirina.” Testimonies, jilid 6, 18.
Every nation will fill their cup of their probationary time, but the “judgments of God” that Sister White identifies as “national ruin”, “the time of God’s destructive judgments” as she also calls the history that begins at the Sunday law in the United States, are not the seven last plagues.
Saban bangsa bakal ngeusi cangkir mangsa pangujianna, tapi “pangadilan Allah” anu ku Sadérék White dihartikeun minangka “karuntuhan bangsa”, “mangsa pangadilan karuksakan Allah” sakumaha anjeunna ogé nyebut sajarah anu dimimitian ku hukum Minggu di Amérika Sarikat, lain tujuh bala panungtungan.
“A time is coming when the law of God is, in a special sense, to be made void in our land. The rulers of our nation will, by legislative enactments, enforce the Sunday law, and thus God’s people be brought into great peril. When our nation, in its legislative councils, shall enact laws to bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bringing oppressive power to bear against those who keep the seventh-day Sabbath, the law of God will, to all intents and purposes, be made void in our land; and national apostasy will be followed by national ruin.” Review and Herald, December 18, 1888.
“Aya waktuna bakal datang nalika hukum Allah, dina harti husus, bakal dijadikeun teu aya gunana di nagara urang. Para panguasa bangsa urang bakal, ku panetepan législatif, maksa hukum Minggu, sahingga umat Allah dibawa kana bahaya anu kacida gedéna. Nalika bangsa urang, dina déwan législatifna, netepkeun hukum-hukum pikeun ngabeungkeut nurani manusa dina perkara hak-hak kaagamaan maranéhna, maksa pangajen kana Minggu, sarta ngalantarankeun kakawasaan anu nindes ngalawan jalma-jalma anu ngajaga Sabat poé katujuh, hukum Allah bakal, dina sagala maksud jeung tujuanana, dijadikeun teu aya gunana di nagara urang; sarta kamurtadan nasional bakal dituturkeun ku karuksakan nasional.” Review and Herald, 18 Désémber 1888.
The judgments of God, which Sister White identifies as “national ruin” begin at the national Sunday law and mark the beginning of God’s “strange act,” though God’s strange act is more specifically the seven last plagues. A more complete picture of the strange act of God appears when the deliverance from Egypt is added to the line of God’s executive judgments. The Egyptian plagues, though ten in number, were divided. The first three were distinguished from the last seven. Thus, the deliverance from Egypt identifies a period of time represented by the first three plagues that begins with the national ruin of the United States, and continues until Michael stands up and human probation closes.
Panghukuman Allah, anu ku Sister White diidéntifikasi minangka “karuksakan bangsa,” dimimitian dina hukum Minggu nasional sarta nandaan awal “kalakuan-Na anu anéh” ti Allah, sanajan kalakuan Allah anu anéh téh leuwih husus nyaéta tujuh bala panungtungan. Gambaran anu leuwih lengkep ngeunaan kalakuan Allah anu anéh mucunghul nalika pangluputan ti Mesir ditambihkeun kana garis panghukuman eksekutif Allah. Bala-bala Mesir, sanajan jumlahna sapuluh, dipisahkeun. Tilu anu kahiji dibédakeun ti tujuh anu panungtungan. Ku kituna, pangluputan ti Mesir nandakeun hiji mangsa waktu anu dilambangkeun ku tilu bala anu kahiji, anu dimimitian ku karuksakan bangsa Amérika Sarikat, sarta nerus nepi ka Mikail ngadeg, sarta waktu kasempetan manusa ditutup.
“God’s judgments will be visited upon those who are seeking to oppress and destroy His people. His long forbearance with the wicked emboldens men in transgression, but their punishment is nonetheless certain and terrible because it is long delayed. ‘The Lord shall rise up as in Mount Perazim, He shall be wroth as in the valley of Gibeon, that He may do His work, His strange work; and bring to pass His act, His strange act.’ Isaiah 28:21. To our merciful God the act of punishment is a strange act. ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked.’ Ezekiel 33:11. The Lord is ‘merciful and gracious, long-suffering, and abundant in goodness and truth, … forgiving iniquity and transgression and sin.’ Yet He will ‘by no means clear the guilty.’ ‘The Lord is slow to anger, and great in power, and will not at all acquit the wicked.’ Exodus 34:6, 7; Nahum 1:3. By terrible things in righteousness He will vindicate the authority of His downtrodden law. The severity of the retribution awaiting the transgressor may be judged by the Lord’s reluctance to execute justice. The nation with which He bears long, and which He will not smite until it has filled up the measure of its iniquity in God’s account, will finally drink the cup of wrath unmixed with mercy.
“Pangadilan Allah bakal ditimpahkeun ka jalma-jalma anu keur narékahan pikeun neken jeung ngancurkeun umat-Na. Kasabaran-Na anu panjang ka jalma-jalma jahat ngajadikeun manusa beuki wani dina palanggaran, tapi sanajan kitu hukuman maranéhna tetep pasti jeung matak pikageuleuheun lantaran geus lila ditunda. ‘PANGERAN bakal gugah saperti di Gunung Perasim, Anjeunna bakal murka saperti di lebak Gibéon, supaya Anjeunna ngalaksanakeun padamelan-Na, padamelan-Na anu anéh; jeung ngawujudkeun lampah-Na, lampah-Na anu anéh.’ Yesaya 28:21. Pikeun Allah urang anu welas asih, lampah ngahukum téh mangrupa lampah anu anéh. ‘Demi Kami hirup, saur Gusti ALLAH, Kami teu resep kana pupusna jalma jahat.’ Yehezkiel 33:11. PANGERAN téh ‘welas asih jeung murah kersa, sabar, jeung loba kahadéan jeung kayaktian, … ngahampura kasalahan, palanggaran, jeung dosa.’ Tapi Anjeunna ‘moal pisan ngabébaskeun anu salah.’ ‘PANGERAN téh laun kana amarah, jeung agung dina kakawasaan, sarta moal pisan ngaleupaskeun jalma jahat tina hukuman.’ Budalan 34:6, 7; Nahum 1:3. Ku perkara-perkara anu matak pikasieuneun dina kayaktian, Anjeunna bakal ngabélaan kawibawaan hukum-Na anu geus diinjak-injak. Beuratna balasan anu ngadagoan nu ngalanggar bisa ditaksir tina betna PANGERAN teu gancang ngalaksanakeun kaadilan. Bangsa anu ku Anjeunna dipiara kalawan kasabaran anu panjang, sarta anu moal dipaéhan ku Anjeunna nepi ka geus pinuh ukuran kajahatanana dina itungan Allah, ahirna bakal nginum cangkir amarah anu teu dicampur ku welas asih.”
“When Christ ceases His intercession in the sanctuary, the unmingled wrath threatened against those who worship the beast and his image and receive his mark (Revelation 14:9, 10), will be poured out. The plagues upon Egypt when God was about to deliver Israel were similar in character to those more terrible and extensive judgments which are to fall upon the world just before the final deliverance of God’s people. Says the revelator, in describing those terrific scourges: ‘There fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshiped his image.’ The sea ‘became as the blood of a dead man: and every living soul died in the sea.’ And ‘the rivers and fountains of waters … became blood.’ Terrible as these inflictions are, God’s justice stands fully vindicated. The angel of God declares: ‘Thou art righteous, O Lord, … because Thou hast judged thus. For they have shed the blood of saints and prophets, and Thou hast given them blood to drink; for they are worthy.’ Revelation 16:2–6. By condemning the people of God to death, they have as truly incurred the guilt of their blood as if it had been shed by their hands. In like manner Christ declared the Jews of His time guilty of all the blood of holy men which had been shed since the days of Abel; for they possessed the same spirit and were seeking to do the same work with these murderers of the prophets.
“Sabada Kristus ngeureunkeun pangantaraan-Na di Bait Suci, murka anu murni, anu geus diancamkeun ka jalma-jalma anu nyembah sato galak jeung patungna sarta narima tandana (Wahyu 14:9, 10), bakal dicurahkeun. Bala-bala anu tumiba ka Mesir nalika Allah rek ngabébaskeun Israil sarua sipatna jeung hukuman-hukuman anu leuwih pikasieuneun jeung leuwih lega jangkauanna anu bakal tumiba ka dunya saacan pangluputan ahir umat Allah. Nu nyerat Wahyu, dina ngajelaskeun wabah-wabah anu matak ngagerentes éta, nyarios kieu: ‘Timbul borok anu jahat jeung parna kana jalma-jalma anu boga tanda sato galak, jeung kana jalma-jalma anu nyembah patungna.’ Laut ‘jadi kawas getih jalma paéh, sarta unggal mahluk hirup di laut paéh.’ Jeung ‘walungan-walungan jeung pancuran-pancuran cai … jadi getih.’ Sanajan ieu panghukuman-panghukuman téh pikasieuneun, kaadilan Allah tetep kabeneran sapinuhna. Malaikat Allah ngadawuh: ‘Adil Gusti, nun PANGERAN, … margi Gusti parantos ngahakiman kitu. Sabab maranéhna geus numpahkeun getih para wali jeung para nabi, sarta ku Gusti maranéhna dipasihan getih pikeun diinum; sabab maranéhna pantes kana éta.’ Wahyu 16:2–6. Ku ngahukum umat Allah kana pati, maranéhna saenyana geus nanggung kasalahan kana getih maranéhna saolah-olah éta geus ditumpahkeun ku leungeun sorangan. Kitu deui, Kristus nyatakeun urang Yahudi dina mangsa-Na salah kana sakabéh getih jalma-jalma suci anu geus ditumpahkeun ti saprak jaman Habel; sabab maranéhna miboga roh anu sarua jeung keur narékahan ngalakukeun pagawéan anu sarua jeung para maehan nabi éta.”
“In the plague that follows, power is given to the sun ‘to scorch men with fire. And men were scorched with great heat.’ Verses 8, 9. The prophets thus describe the condition of the earth at this fearful time: ‘The land mourneth; … because the harvest of the field is perished…. All the trees of the field are withered: because joy is withered away from the sons of men.’ ‘The seed is rotten under their clods, the garners are laid desolate…. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture…. The rivers of water are dried up, and the fire hath devoured the pastures of the wilderness.’ ‘The songs of the temple shall be howlings in that day, saith the Lord God: there shall be many dead bodies in every place; they shall cast them forth with silence.’ Joel 1:10–12, 17–20; Amos 8:3.
Dina bala panyakit anu saterusna, kakawasaan dipaparinkeun ka panonpoé “pikeun ngahuru jalma ku seuneu. Jeung jalma-jalma dihuru ku panas anu kacida.” Ayat 8, 9. Para nabi ngajelaskeun kaayaan bumi dina mangsa anu matak pikageuleuheun ieu kieu: “Tanah ngaraheut; … sabab hasil kebon geus tumpur…. Sakabéh tatangkalan di kebon geus layu: sabab kabungahan geus layu ngajauhan ti anak-anak manusa.” “Siki geus buruk di handapeun gumpalan taneuhna, lumbung-lumbung ditinggalkeun jadi ruruntuhan…. Kumaha sasatoan ngarintih! Gerombolan sapi bingung, sabab maranéhna teu boga jukut pangangonan…. Walungan-walungan cai geus garing, jeung seuneu geus ngalalap padang-padang jukut di gurun.” “Lagu-lagu di Bait Allah bakal jadi lolonggeran dina poé éta, saur Gusti Allah: bakal aya loba mayit di unggal tempat; maranéhna bakal miceun éta kalawan cicingeun.” Joel 1:10–12, 17–20; Amos 8:3.
“These plagues are not universal, or the inhabitants of the earth would be wholly cut off. Yet they will be the most awful scourges that have ever been known to mortals. All the judgments upon men, prior to the close of probation, have been mingled with mercy. The pleading blood of Christ has shielded the sinner from receiving the full measure of his guilt; but in the final judgment, wrath is poured out unmixed with mercy.
“Bala-bala ieu lain lumangsung sacara universal, upama kitu pangeusi bumi bakal dipaéhan tumpes sakabéhna. Sanajan kitu, ieu bakal jadi hukuman anu pangpikageuleuheunana anu kungsi dipikawanoh ku manusa fana. Sakabéh pangadilan anu tumiba ka manusa, saméméh panutupan mangsa kasempetan, geus dicampur ku rahmat. Getih Kristus anu nyuhunkeun pangampura geus nangtayungan nu dosa sangkan teu narima ukuran pinuh tina kasalahanana; tapi dina pangadilan panungtungan, amarah dituang tanpa campuran rahmat.
“In that day, multitudes will desire the shelter of God’s mercy which they have so long despised. ‘Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: and they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it.’ Amos 8:11, 12.” The Great Controversy, 627–629.
“Dina poé éta, jalma réa bakal ngarep-ngarep panyalindungan tina rahmat Allah anu geus lila dipopohokeun ku maranéhna. ‘Tingal, poé-poé datang, saur Gusti Allah, yen Kami baris ngadatangkeun hiji kalaparan ka ieu tanah, lain kalaparan ku roti, lain halabhab ku cai, tapi ku ngadangu kecap-kecap PANGERAN; maranéhna bakal ngumbara ti laut ka laut, ti kalér nepi ka wétan, maranéhna bakal lulumpatan ka ditu ka dieu pikeun néangan firman PANGERAN, tapi moal manggihanana.’ Amos 8:11, 12.” The Great Controversy, 627–629.
In the previous passage it stated, “The nation with which He bears long, and which He will not smite until it has filled up the measure of its iniquity in God’s account, will finally drink the cup of wrath unmixed with mercy.” She also penned in the same paragraph, “The plagues upon Egypt when God was about to deliver Israel were similar in character to those more terrible and extensive judgments which are to fall upon the world just before the final deliverance of God’s people.” The nation (the United States) that fills up “the measure of iniquity” will suffer plagues similar to the ten plagues in Egypt.
Dina petikan saméméhna geus dinyatakeun, “Bangsa anu ku Mantenna dipanjangan kasabaran, sarta anu moal dihajar ku Anjeunna nepi ka éta bangsa ngeusian pinuh ukuran kajahatanana dina catetan Allah, ahirna bakal nginum cawan amarah anu teu dicampur ku rahmat.” Anjeunna ogé nyerat dina alinea anu sarua, “Balahi-balahi anu tumiba ka Mesir nalika Allah rék ngaleupaskeun Israil, sipatna sarupa jeung hukuman-hukuman anu leuwih pikasieuneun jeung leuwih lega jangkauanana anu bakal tumiba ka dunya pas saméméh pangluputan ahir umat Allah.” Bangsa éta (Amérika Sarikat) anu ngeusian “ukuran kajahatan” bakal nandangan balahi-balahi anu sarupa jeung sapuluh balahi di Mesir.
The plagues of Egypt were divided into two periods. The first three plagues fell on everyone, but the seven last plagues only fell upon the Egyptians.
Panyakit-panyakit bala di Mesir kabagi jadi dua mangsa. Tilu panyakit bala nu kahiji tumiba ka saréréa, tapi tujuh panyakit bala nu panungtung ngan tumiba ka urang Mesir wungkul.
And I will sever in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there; to the end thou mayest know that I am the Lord in the midst of the earth. Exodus 8:22.
Jeung dina poe éta Kami baris misahkeun tanah Gosyen, tempat umat Kami cicing, sangkan di dinya moal aya rombongan laleur; supaya maneh nyaho yén Kami teh PANGERAN di tengah-tengah bumi. Exodus 8:22.
The first three plagues in Egypt fell everywhere, but Goshen, where the Hebrews lived did not receive Egypt’s seven last plagues. The United States is the nation that fills up its cup of iniquity at the Sunday law. At that point national apostasy is followed by national ruin, but the judgments which produce national ruin are mixed with mercy until Michael stands up and probation closes for all mankind. At the Sunday law in the United States the majority of those who now profess to be Sabbath-keepers will bow to the powers that be and accept the mark of the beast. At that time the Sunday law issue becomes a spiritual test for those who have been outside of Adventism. From the Sunday law in the United States until Michael stands up is the great ingathering of eleventh-hour workers, but the door has already been closed upon those who are held accountable for the light of the seventh-day Sabbath before the Sunday law.
Tilu pageblug anu kahiji di Mesir tumiba ka unggal tempat, tapi Gosén, tempat urang Ibrani cicing, henteu katampa ku tujuh pageblug panungtungan Mesir. Amérika Serikat nyaéta bangsa anu ngeusian pinuh cangkir kajahatanana dina mangsa hukum Minggu. Dina waktu éta, kamurtadan nasional dituturkeun ku karuksakan nasional, tapi panghukuman-panghukuman anu ngahasilkeun karuksakan nasional téh kacampuran ku welas asih nepi ka Mikaél nangtung sarta mangsa kasempetan ditutup pikeun sakumna umat manusa. Dina mangsa hukum Minggu di Amérika Serikat, mayoritas jalma anu ayeuna ngaku minangka nu ngajaga poé Sabat bakal tunduk ka kakawasaan-kakawasaan anu maréntah sarta narima tanda sato galak. Dina waktu éta, perkara hukum Minggu jadi ujian rohani pikeun maranéhna anu saméméhna aya di luar Adventisme. Ti hukum Minggu di Amérika Serikat nepi ka Mikaél nangtung nyaéta mangsa pangumpulan agung pagawé jam ka-sabelas, tapi panto geus ditutup pikeun maranéhna anu ditanggungjawabkeun kana caang Sabat poé katujuh saméméh hukum Minggu.
“More and more, as the days go by, it is becoming apparent that God’s judgments are in the world. In fire and flood and earthquake He is warning the inhabitants of this earth of His near approach. The time is nearing when the great crisis in the history of the world will have come, when every movement in the government of God will be watched with intense interest and inexpressible apprehension. In quick succession the judgments of God will follow one another—fire and flood and earthquake, with war and bloodshed.
“Beuki lila beuki écés, sakumaha poé-poé kaliwat, yén hukuman-hukuman Allah aya di dunya. Ku seuneu, ku caah, jeung ku lini Anjeunna mere pangéling ka pangeusi bumi ieu ngeunaan caketna sumping-Na. Waktuna geus beuki ngadeukeutan nalika krisis agung dina sajarah dunya bakal datang, nalika unggal gerak dina pamaréntahan Allah bakal diténjo kalayan minat anu pohara kuat jeung kasieunan anu teu kaungkabkeun. Dina runtuyan anu gancang hukuman-hukuman Allah bakal silih tuturkeun—seuneu jeung caah jeung lini, dibarengan ku perang jeung tumpahna getih.
“Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.
“Duh, muga-muga umat terang kana waktu panglilana maranéhna! Aya loba anu can acan ngadangu bebeneran pangujian pikeun jaman ieu. Aya loba jalma anu ku Roh Allah keur dihampura jeung dipapay. Waktu hukuman karuksakan ti Allah téh mangrupa waktu rahmat pikeun jalma-jalma anu can kungsi boga kasempetan pikeun nyaho naon ari bebeneran. Kalawan lemah lembut Gusti bakal neuteup ka maranéhna. Manah-Na anu pinuh ku welas asih kagugah; panangan-Na masih kénéh ngalegaan pikeun nyalametkeun, ari panto geus katutup pikeun jalma-jalma anu henteu daék asup.”
“The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 97.
“Rahmat Allah ditémbongkeun dina kasabaran-Na anu panjang. Anjeunna nahan hukuman-hukuman-Na, nungguan sangkan amanat pangéling disada ka saréréa. Aduh, upama umat urang ngarasakeun sakumaha kuduna tanggung jawab anu napel ka maranéhna pikeun masrahkeun amanat rahmat anu pamungkas ka dunya, pagawéan anu kacida endahna tangtu bakal dipigawé!” Testimonies, jilid 9, 97.
In the previous passage she identified that “the time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth.” In the next passage she refers to that period of time as “the time of trouble.”
Dina petikan saméméhna, anjeunna netelakeun yén “mangsa hukuman-hukuman cilaka ti Allah téh mangsa rahmat pikeun maranéhna anu can kungsi boga kasempetan pikeun diajar naon anu saéstuna téh bebeneran.” Dina petikan saterusna, anjeunna nyebut mangsa éta minangka “mangsa kasusah.”
“I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question, to unite the hearts of God’s dear waiting saints. And if one believed, and kept the Sabbath, and received the blessing attending it, and then gave it up, and broke the holy commandment, they would shut the gates of the Holy City against themselves, as sure as there was a God that rules in heaven above. I saw that God had children, who do not see and keep the Sabbath. They had not rejected the light on it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully. This enraged the church, and nominal Adventists, as they could not refute the Sabbath truth. And at this time, God’s chosen, all saw clearly that we had the truth, and they came out and endured the persecution with us.” A Word to the Little Flock, 18, 19.
“Kuring ningali yén Sabat anu suci teh nya éta, sarta bakal jadi, tembok pamisah antara Israil Allah anu sajati jeung jalma-jalma anu teu percaya; sarta yén Sabat teh patalékan anu agung, pikeun ngahijikeun hate para wali Allah anu dipikaasih, anu keur ngadagoan. Jeung lamun aya anu percaya, sarta ngajaga Sabat, jeung narima berkah anu ngiringan éta, tuluy ninggalkeunana, sarta ngalanggar parentah anu suci, maranéhna bakal nutupkeun panto-panto Kota Suci ka dirina sorangan, sakumaha pastina aya Allah anu maréntah di sorga luhur. Kuring ningali yén Allah boga anak-anak, anu can ningali jeung ngajaga Sabat. Maranéhna can nampik cahaya ngeunaan éta. Jeung dina awal mangsa kasusah, kami dipinuhan ku Roh Suci nalika kami maju sarta ngumumkeun Sabat leuwih lengkep. Ieu ngambekkeun garéja, jeung Adventis nominal, sabab maranéhna teu bisa ngabantah bebeneran Sabat. Jeung dina mangsa ieu, sakumna jalma pilihan Allah ningali kalayan écés yén kami boga bebeneran, tuluy maranéhna kaluar sarta nahan panganiayaan babarengan jeung kami.” A Word to the Little Flock, 18, 19.
Though modified a little, the same passage just cited is found in the book Early Writings. In that book she includes commentary on her statement about “the time of trouble.” A Word to the Little Flock was the first publication of the disappointed faithful Millerites after the Great Disappointment of October 22, 1844, and decades later, when editors used portions of that pamphlet to include in the book Early Writings, they clarified that “the time of trouble” that was referred to was not the seven last plagues, for when the seven last plagues are poured out there is no mercy mixed with the judgments.
Sanajan geus rada dirobah saeutik, petikan anu sarua anu kakara dicutat kapanggih dina buku Early Writings. Dina éta buku, manéhna ngalebetkeun katerangan ngeunaan pernyataanana ngeunaan “waktu kasusah.” A Word to the Little Flock mangrupikeun publikasi anu kahiji ti kalangan Millerite satia anu kuciwa sanggeus Kuciwa Agung tanggal 22 Oktober 1844, jeung sababaraha dasawarsa saterusna, waktu para éditor ngagunakeun sawatara bagian tina pamflet éta pikeun diasupkeun kana buku Early Writings, maranéhna ngajelaskeun yén “waktu kasusah” anu dimaksud téh lain tujuh bala panungtungan, sabab waktu tujuh bala panungtungan dicurahkeun, euweuh deui rahmat anu campur jeung éta panghukuman.
“1. On page 33 is given the following: ‘I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God’s dear, waiting saints. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.’
“1. Dina kaca 33 dipidangkeun kieu: ‘Kuring ningali yén Sabat anu suci téh ayeuna aya, sarta bakal salawasna jadi témbok pamisah antara Israél Allah anu sajati jeung jalma-jalma nu teu percaya; jeung yén Sabat téh patalékan anu agung pikeun ngahijikeun hate para suci Allah anu dipikaasih, anu keur ngadagoan. Kuring ningali yén Allah kagungan anak-anak anu can ningali jeung can ngajaga Sabat. Maranéhna can nampik cahaya ngeunaan éta. Jeung dina mimiti mangsa kasusah, kami dieusian ku Roh Suci nalika kami maju sarta ngumumkeun Sabat leuwih lengkep.’”
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Pamadegan ieu dipasihkeun dina taun 1847 nalika dulur-dulur Advent anu ngajalankeun Sabat téh kakara saeutik pisan, jeung tina maranéhna ogé ngan saeutik anu nyangka yén pangreksaanana téh kacida pentingna nepi ka narik hiji garis pamisah antara umat Allah jeung jalma-jalma nu teu percaya. Ayeuna kacumponan éta pamadegan mimiti katingali. ‘Mimitina tina mangsa kasusah’ anu disebatkeun di dieu lain nuduh kana mangsa nalika bala-bala éta mimiti dicurahkeun, tapi kana hiji mangsa pondok saméméh éta dicurahkeun, nalika Kristus aya di jero tempat suci. Dina mangsa éta, bari pagawean kasalametan keur nutup, kasusah bakal datang ka bumi, jeung bangsa-bangsa bakal murka, tapi bakal ditahan sangkan teu ngahalangan pagawean malaikat katilu. Dina mangsa éta ‘hujan ahir,’ atawa panyegeran ti payuneun Gusti, bakal sumping, pikeun maparin kakawasaan ka sora tarik malaikat katilu, sarta nyiapkeun jalma-jalma suci sangkan tahan nangtung dina mangsa nalika tujuh bala pamungkas bakal dicurahkeun.” Early Writings, 85.
At the Sunday law in the United States national apostasy will be followed by national ruin. At that Sunday law Adventism in the United States will be divided into two classes, one will receive the mark of the beast the other the seal of God. The national ruin of the United States is represented by the first three plagues of Egypt. Those judgments continue until the close of human probation, then the seven last plagues that are unmixed with mercy are poured out.
Dina mangsa hukum Minggu di Amérika Serikat, murtad nasional bakal dituturkeun ku karuksakan nasional. Dina hukum Minggu éta, Adventisme di Amérika Serikat bakal kabagi jadi dua golongan: nu hiji bakal narima tanda sato galak, nu séjén meterai Allah. Karuksakan nasional Amérika Serikat dilambangkeun ku tilu bala kahiji di Mesir. Hukuman-hukuman éta terus lumangsung nepi ka panutupan mangsa kasempetan pikeun manusa, tuluy tujuh bala panungtungan anu teu kacampuran ku welas asih bakal dicurahkeun.
My point is less about the prophetic history of Egypt and more about the fact that Ellen White identifies Egypt as the symbol of the nation that forces the entire world to receive the mark of the beast, for in doing so she is using the beginning to illustrate the end, which is the prophetic signature of Jesus as the Alpha and Omega. In the Exodus story when the Lord is entering into covenant with ancient Israel, He introduces Himself with a new name.
Maksud saya lain ngeunaan sajarah nubuat Mesir, sarta leuwih ngeunaan kanyataan yén Ellen White ngaidéntifikasi Mesir minangka lambang bangsa anu maksa sakuliah dunya supaya narima tanda sato galak; sabab ku ngalakukeun kitu, anjeunna keur ngagunakeun awal pikeun ngagambarkeun ahir, anu mangrupa tandatangan nubuat Yesus salaku Alfa jeung Omega. Dina carita Exodus, waktu Gusti keur ngadamel perjangjian jeung Israél baheula, Anjeunna ngenalkeun diri-Na ku hiji ngaran anyar.
Then the Lord said unto Moses, Now shalt thou see what I will do to Pharaoh: for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land.
Tuluy PANGERAN ngandika ka Musa, “Ayeuna maneh bakal ningali naon anu ku Kami baris dipigawe ka Firaun; sabab ku panangan anu kuat manéhna bakal ngaleupaskeun maranéhna indit, jeung ku panangan anu kuat manéhna bakal ngusir maranéhna kaluar ti nagarana.”
And God spake unto Moses, and said unto him, I am the Lord: And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.
Jeung Allah nimbalan ka Musa, sarta ngandika ka anjeunna, “Kami téh PANGERAN; sarta Kami parantos nembongan ka Ibrahim, ka Ishak, jeung ka Yakub, kalawan ngaran Allah Nu Mahakawasa, tapi ku ngaran Kami, JEHOVAH, Kami henteu dipikawanoh ku maranéhna.”
And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers. And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant. Wherefore say unto the children of Israel, I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments: And I will take you to me for a people, and I will be to you a God: and ye shall know that I am the Lord your God, which bringeth you out from under the burdens of the Egyptians. And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the Lord.
Jeung Kami ogé geus netepkeun perjangjian Kami jeung maranéhna, pikeun maparin ka maranéhna tanah Kanaan, tanah pangumbaraannana, tempat maranéhna jadi urang asing. Jeung Kami ogé geus ngadangu rintih anak-anak Israil, anu ku urang Mesir dipiara dina pangabdi; sarta Kami geus emut kana perjangjian Kami. Ku sabab éta, bejakeun ka anak-anak Israil, Kami teh PANGERAN, sarta Kami baris ngaluarkeun maranéh ti handapeun beban urang Mesir, jeung Kami baris ngabébaskeun maranéh tina pangabdian maranéhna, sarta Kami baris nebus maranéh ku panangan anu diuluran, jeung ku panghukuman anu agung. Jeung Kami baris nyandak maranéh jadi umat Kami, sarta Kami baris jadi Allah maranéh; jeung maranéh bakal nyaho yén Kami teh PANGERAN Allah maranéh, anu ngaluarkeun maranéh ti handapeun beban urang Mesir. Jeung Kami baris mawa maranéh asup ka tanah anu ku Kami geus disumpahkeun rék dipaparinkeun ka Ibrahim, ka Ishak, jeung ka Yakub; sarta Kami baris maparin éta ka maranéh jadi pusaka: Kami teh PANGERAN.
And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of spirit, and for cruel bondage. Exodus 6:1–9.
Musa nyarios kitu ka urang Israil; tapi maranéhna teu ngadangu ka Musa lantaran kacida peureusna hate, jeung ku sabab pangawulaan anu kejem. Exodus 6:1–9.
The Lord here is identifying Moses as the representative of His covenant as were Jacob, Isaac and Abraham. Until the history of Moses the name JEHOVAH was unknown to Abraham and his descendants, and in the history of the renewing of Abraham’s covenant when the Hebrews were to be delivered from Egyptian bondage the Lord introduces a new revelation of His character, for a name represents character prophetically. When Abram entered into covenant with the Lord, the Lord changed his name to Abraham. At the beginning of the prophecy of Egyptian bondage the human representative of the covenant had his name changed and at the end of that prophecy God introduced a new name for Himself.
PANGERAN di dieu keur netelakeun Musa minangka wawakil tina pajangjian-Na, sakumaha Yakub, Ishak, jeung Ibrahim. Nepi ka sajarah Musa, ngaran YAHWEH can dipikawanoh ku Ibrahim jeung turunanana, sarta dina sajarah pembaruan pajangjian Ibrahim nalika urang Ibrani rek dibébaskeun tina pangawulan Mesir, PANGERAN ngenalkeun hiji panyingkepan anyar ngeunaan tabiat-Na, sabab hiji ngaran sacara nubuat ngawakilan tabiat. Waktu Abram asup kana pajangjian jeung PANGERAN, PANGERAN ngarobah ngaranna jadi Ibrahim. Dina awal nubuat ngeunaan pangawulan Mesir, wawakil manusa tina pajangjian ngalaman robah ngaran, sarta dina ahir éta nubuat Allah ngenalkeun hiji ngaran anyar pikeun diri-Na sorangan.
Abram entered into covenant in chapter fifteen and there set forth the prophecy of Egyptian bondage for four hundred years. In chapter seventeen Abram was given the rite of circumcision and his and Sarah’s names were changed.
Dina pasal lima belas Abram ngiket perjangjian, sarta di dinya ditepikeun nubuat ngeunaan perbudakan di Mesir salila opat ratus taun. Dina pasal tujuh belas Abram dipaparinkeun upacara sunat, sarta ngaran anjeunna jeung Sarah dirobah.
Four hundred years later Moses was raised up to fulfill Abraham’s four-hundred-year prophecy. Abraham, Isaac, Jacob and Moses all represent the one hundred and forty-four thousand who enter into covenant with the Lord in the last days.
Opat ratus taun ti harita Musa diangkat pikeun ngalaksanakeun nubuat opat ratus taun ti Ibrahim. Ibrahim, Ishak, Yakub, jeung Musa sadayana ngalambangkeun saratus opat puluh opat rébu anu asup kana perjangjian sareng Gusti dina poé-poé panungtungan.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.
"Dina poé-poé panungtungan sajarah bumi ieu, jangji pasini Allah jeung umat-Na anu ngajaga parentah-parentah-Na kudu dipaparin anyar deui." Review and Herald, 26 Pébruari 1914.
The separation of the Sabbath-keepers who accept the mark of the beast from the Sabbath-keepers who receive the seal of God is accomplished at the Sunday law. The separation is represented in the parable of the ten virgins.
Pamisahan jalma-jalma nu ngajaga Sabat anu narima tanda sato galak ti jalma-jalma nu ngajaga Sabat anu narima meterai Allah lumangsung dina mangsa hukum Minggu. Pamisahan éta dilambangkeun dina misil sapuluh parawan.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Pasemon ngeunaan sapuluh parawan dina Mateus 25 ogé ngagambarkeun pangalaman umat Advent.” The Great Controversy, 393.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Kaula remen dipaparin rujukan kana misil ngeunaan sapuluh parawan, lima di antarana wijaksana, sareng lima bodo. Misil ieu geus jeung bakal kacumponan nepi ka unggal jéntréna, sabab éta miboga panerapan husus pikeun mangsa ieu, sarta, saperti amanat malaikat katilu, geus kacumponan jeung bakal terus jadi bebeneran kiwari nepi ka panutupan jaman.” Review and Herald, August 19, 1890.
The parable was fulfilled on October 22, 1844 when the wise and foolish virgins of Millerite history were separated. The beginning of Adventism represents the end of Adventism, and the separation at the end is a fulfillment of the parable of the ten virgins and the separation at the end is produced by the Sunday law.
Ieu misil éta kacumponan dina tanggal 22 Oktober 1844 nalika parawan-parawan nu wijaksana jeung nu bodo dina sajarah Millerite dipisahkeun. Mimiti Adventisme ngawakilan ahir Adventisme, sarta pamisahan dina ahir téh mangrupa kacumponan tina misil sapuluh parawan, jeung pamisahan dina ahir éta dihasilkeun ku hukum Minggu.
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
“Deui, ieu misil-misil ngajar yén moal aya deui mangsa kasempetan sanggeus pangadilan. Nalika pagawean Injil geus réngsé, geuwat nuturkeun pamisahan antara anu hade jeung anu jahat, sarta nasib unggal golongan tetep salalawasna.” Christ’s Object Lessons, 123.
The parable of the ten virgins identifies that it is the wise virgins of Adventism that receive the seal of God and the foolish virgins of Adventism that receive the mark of the beast at the Sunday law in the United States. The foolish virgins are also represented as Laodiceans.
Pasemon ngeunaan sapuluh parawan netelakeun yén parawan-parawan anu wijaksana dina Adventisme anu narima meterai Allah, sarta parawan-parawan anu bodo dina Adventisme anu narima tanda sato galak dina hukum Minggu di Amérika Sarikat. Parawan-parawan anu bodo ogé digambarkeun minangka urang Laodikia.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“Kaayaan Garéja anu dilambangkeun ku para parawan bodo, ogé disebut minangka kaayaan Laodikea.” Review and Herald, 19 Agustus 1890.
In the last days, when God renews His covenant with His commandment-keeping people, God will reveal a new name of Himself as He did when He renewed the covenant in the time of Moses. The condition of the foolish virgins is that they have no oil, and the condition of the Laodiceans is that they are too blind to see they have no oil. It is obvious that if the foolish virgins are Laodiceans, then the wise virgins are Philadelphians.
Dina poe-poé panungtungan, nalika Allah ngabarukeun perjangjian-Na jeung umat-Na anu ngajaga parentah-parentah-Na, Allah bakal nyingkabkeun hiji ngaran anyar tina diri-Na sakumaha anu parantos dipilampah-Na nalika Anjeunna ngabarukeun perjangjian dina mangsa Musa. Kaayaan para parawan bodo téh nyaéta maranéhna teu boga minyak, ari kaayaan urang Laodikea téh nyaéta maranéhna teuing buta nepi ka teu ningali yén maranéhna teu boga minyak. Jelas yén lamun para parawan bodo téh urang Laodikea, mangka para parawan wijaksana téh urang Filadelfia.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name.
Jeung ka malaikat jamaah di Filadelfia tuliskeun; Kieu timbalan Anjeunna nu suci, Anjeunna nu sajati, Anjeunna nu nyepeng konci Daud, nu muka, sarta moal aya hiji jalma ogé nu nutup; jeung nutup, sarta moal aya hiji jalma ogé nu muka; Kami nyaho kana pagawéan maneh: tempo, Kami geus nempatkeun di hareupeun maneh hiji panto anu kabuka, sarta moal aya nu bisa nutup éta: sabab maneh boga saeutik kakuatan, jeung geus ngajaga kecap Kami, sarta henteu mungkir kana ngaran Kami.
Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.
Tingali, ku Kami baris ngajadikeun maranéhna, anu asal ti sinagoga Iblis, anu ngaku dirina urang Yahudi, padahal lain, tapi ngabohong; tingali, ku Kami maranéhna baris diparéntah datang sarta sujud di hareupeun sampéan, jeung nyaho yén Kami geus mikanyaah ka anjeun. Ku sabab anjeun geus nyekel firman ngeunaan kasabaran Kami, Kami ogé baris ngajaga anjeun tina jam panyobaan, anu baris datang ka sakuliah dunya, pikeun nguji jalma-jalma anu cicing di bumi.
Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–13.
Tingali, Kami datang gancang: pageuhkeun sing pageuh naon anu aya dina anjeun, supaya ulah aya saurang ogé nu nyokot makuta anjeun. Anu meunang unggul, ku Kami baris dijadikeun tihang di Bait Allah Kami, sarta manehna moal kaluar deui ti dinya salalanggengna; jeung ku Kami baris dituliskeun kana dirina ngaran Allah Kami, jeung ngaran kota Allah Kami, nyaéta Yerusalem anyar, anu turun ti sawarga ti Allah Kami; jeung ku Kami baris dituliskeun kana dirina ngaran Kami anu anyar. Sing saha anu boga ceuli, mugi ngadéngé naon anu diucapkeun ku Roh ka jamaah-jamaah. Wahyu 3:7–13.
The Philadelphians represent the one hundred and forty-four thousand and they are promised that God would write His new name upon them. When the Lord enters into covenant with the one hundred and forty-four thousand, He will introduce a new name of Himself. Abraham was told by the Lord that He was God Almighty.
Urang Filadelfia ngawakilan saratus opat puluh opat rébu, sarta ka maranéhna dijangjikeun yén Allah bakal nyerat ngaran-Na nu anyar dina maranéhna. Nalika Gusti ngadamel perjangjian jeung saratus opat puluh opat rébu, Anjeunna bakal ngenalkeun ngaran-Na sorangan nu anyar. Ibrahim kungsi dipaparin béja ku Gusti yén Anjeunna téh Allah Nu Maha Kawasa.
And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. And I will make my covenant between me and thee, and will multiply thee exceedingly. And Abram fell on his face: and God talked with him, saying, As for me, behold, my covenant is with thee, and thou shalt be a father of many nations. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. Genesis 17:1–5.
Jeung nalika umur Abram geus salapan puluh salapan taun, PANGERAN nembongan ka Abram, sarta ngandika ka anjeunna, Kami Allah Nu Maha Kawasa; leumpanglah di hareupeun Kami, jeung sing sampurna. Jeung Kami baris ngadegkeun perjangjian Kami antara Kami jeung maneh, sarta baris ngalobaan maneh kacida lobana. Tuluy Abram nyungkem beungeutna ka taneuh; sarta Allah ngandika ka anjeunna, pokna, Ari Kami, tenjo, perjangjian Kami aya jeung maneh, jeung maneh bakal jadi bapa loba bangsa. Ngaran maneh moal deui disebut Abram, tapi ngaran maneh bakal jadi Abraham; sabab maneh ku Kami geus dijadikeun bapa loba bangsa. Kajadian 17:1–5.
When the Lord first entered into covenant with a chosen people in the time of Abraham, He identified Himself as the Almighty God. When He furthered His covenant relationship in the time of Moses, for the first time he identified Himself as JEHOVAH. When Jesus came to confirm the covenant with many for one week, He introduced a new name of God that had only been expressed one time in the Old Testament and that was by a Babylonian.
Nalika Gusti mimiti ngadamel perjangjian jeung hiji umat anu dipilih dina mangsa Ibrahim, Anjeunna ngawanohkeun diri-Na minangka Allah Nu Maha Kawasa. Nalika Anjeunna nuluykeun hubungan perjangjian-Na dina mangsa Musa, pikeun kahiji kalina Anjeunna ngawanohkeun diri-Na minangka YÉHUWAH. Nalika Yesus sumping pikeun mastikeun perjangjian jeung loba jalma salila saminggu, Anjeunna ngawanohkeun hiji ngaran anyar pikeun Allah anu dina Perjanjian Lawas ngan kungsi diungkabkeun sakali, sarta éta ku urang Babul.
Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:24, 25.
Geus éta Raja Nebukadnesar kacida kagétna, tuluy gugah kalayan gancang, sarta nyarios ka para panasehatna, “Naha lain urang geus ngalungkeun tilu urang lalaki ka tengah-tengah seuneu dina kaayaan kabeungkeut?” Maranéhna ngawaler ka raja, “Leres, nun raja.” Anjeunna ngawaler deui, “Tingali, kuring ningali opat urang lalaki leupas, keur leumpang di tengah-tengah seuneu, sarta maranéhna teu cilaka; jeung rupa anu kaopat téh siga Putra Allah.” Daniel 3:24, 25.
It is very easy to establish that chapter three of Daniel is identifying the Sunday law in the United States. In Daniel three Shadrach, Meshach and Abednego represent the one-hundred and forty-four thousand. The one hundred and forty-four thousand are those that renew the covenant for the final time. In Daniel three we see a prophetic illustration of the Sunday law and latter rain history. Christ was and will be in the fires of persecution with his three worthies, representing not only the one hundred and forty-four thousand, but also the three angels messages. In the fire, which is typifying the Sunday law crisis, He is identified with one of His names, and it’s a name that would not be introduced into history until Christ arrived as the Son of God. In the illustration of chapter three we see those that renew the covenant at the end of the world interacting with Christ during the final crisis, and He has a name that no man knew.
Gampang pisan netepkeun yén pasal katilu tina kitab Daniel nuju ngaidentipikasi hukum Minggu di Amérika Sarikat. Dina Daniel pasal tilu, Sadrakh, Mesakh, jeung Abednego ngawakilan saratus opat puluh opat rébu. Saratus opat puluh opat rébu téh nya éta jalma-jalma anu ngabarukeun perjangjian pikeun panungtungan kalina. Dina Daniel pasal tilu urang ningali hiji gambaran nubuatan ngeunaan sajarah hukum Minggu jeung hujan panungtungan. Kristus aya jeung bakal aya di tengah seuneu panganiayaan babarengan jeung tilu jalma satia-Na, anu ngawakilan lain ngan saukur saratus opat puluh opat rébu, tapi ogé amanat tilu malaikat. Dina seuneu éta, anu ngalambangkeun krisis hukum Minggu, Anjeunna diidéntifikasi ku salah sahiji ngaran-Na, jeung éta téh hiji ngaran anu moal diasupkeun kana sajarah nepi ka Kristus sumping salaku Putra Allah. Dina gambaran pasal tilu urang ningali jalma-jalma anu ngabarukeun perjangjian dina ahir dunya keur berinteraksi jeung Kristus salila krisis panungtungan, sarta Anjeunna miboga hiji ngaran anu taya saurang manusa ogé terang.
Before I stray too far away from our consideration of the Egyptian deliverance representing the Sunday law in the United States, we should remind ourselves that before the first of the ten plagues began in Egypt there was genuine Sabbath agitation.
Saméméh kuring nyimpang teuing jauh tina pertimbangan urang ngeunaan pangluputan ti Mesir anu ngagambarkeun hukum Minggu di Amérika Serikat, urang kedah ngingetkeun diri yén saméméh nu kahiji tina sapuluh bala mimiti lumangsung di Mesir, geus aya gejolak Sabat anu nyata.
And Pharaoh said, Behold, the people of the land now are many, and ye make them rest from their burdens. And Pharaoh commanded the same day the taskmasters of the people, and their officers, saying, Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves. And the tale of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not diminish ought thereof: for they be idle; therefore they cry, saying, Let us go and sacrifice to our God. Let there more work be laid upon the men, that they may labour therein; and let them not regard vain words. And the taskmasters of the people went out, and their officers, and they spake to the people, saying, Thus saith Pharaoh, I will not give you straw. Go ye, get you straw where ye can find it: yet not ought of your work shall be diminished. So the people were scattered abroad throughout all the land of Egypt to gather stubble instead of straw. And the taskmasters hasted them, saying, Fulfil your works, your daily tasks, as when there was straw. And the officers of the children of Israel, which Pharaoh’s taskmasters had set over them, were beaten, and demanded, Wherefore have ye not fulfilled your task in making brick both yesterday and today, as heretofore? Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants? There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants are beaten; but the fault is in thine own people. But he said, Ye are idle, ye are idle: therefore ye say, Let us go and do sacrifice to the Lord. Go therefore now, and work; for there shall no straw be given you, yet shall ye deliver the tale of bricks. And the officers of the children of Israel did see that they were in evil case, after it was said, Ye shall not minish ought from your bricks of your daily task. Exodus 5:5–19.
Sarta Firaun, “Behold, rakyat di ieu tanah ayeuna geus loba, jeung maranéh nyieun maranéhna reureuh tina beban-beban maranéhna.” Jeung dina poé éta kénéh Firaun maréntahkeun ka para mandor rahayat jeung para pangawasna, pokna, “Maranéh ulah deui méré jarami ka rahayat pikeun nyieun bata, saperti baheula; sina maranéhna indit jeung ngumpulkeun jarami keur dirina sorangan. Jeung jumlah bata anu ku maranéhna dijieun baheula kudu ku maranéh dibebankeun ka maranéhna; ulah dikurangan saeutik ogé, sabab maranéhna téh puguh haroream; ku sabab éta maranéhna sasambat, pokna, ‘Hayu urang indit jeung ngurban ka Allah urang.’ Sing dipaparin pagawéan leuwih beurat ka eta lalaki-lalaki, supaya maranéhna digawé di jerona; sarta ulah sina maranéhna nganggap kecap-kecap anu sia-sia.” Tuluy para mandor rahayat jeung para pangawasna kaluar, sarta maranéhna nyarita ka rahayat, pokna, “Kieu timbalan Firaun, ‘Kami moal méré jarami ka maranéh. Indit maranéh, panggihkeun jarami di mana waé maranéh bisa manggihanana; tapi pagawéan maranéh moal dikurangan saeutik ogé.’” Ku kituna rahayat sumebar ka sakuliah tanah Mesir pikeun ngumpulkeun tunggul-tunggul paré gaganti jarami. Jeung para mandor ngadesek maranéhna, pokna, “Rengsekeun pagawéan maranéh, pancén sapopoé maranéh, saperti waktu aya jarami.” Ari para pangawas bani Israil, anu ku para mandor Firaun geus ditangtukeun ngawas maranéhna, dibeuleum ku pecut, sarta ditanya, “Naha kamari jeung poé ieu maranéh henteu nyumponan pancén maranéh dina nyieun bata, saperti baheula?” Tuluy para pangawas bani Israil datang jeung sasambat ka Firaun, pokna, “Naha gusti ngalakukeun kieu ka abdi-abdi gusti? Ka abdi-abdi gusti henteu dibikeun jarami, ari maranéhna nyebut ka kami, ‘Jieun bata’; jeung behold, abdi-abdi gusti dipaéhan, padahal kasalahanana aya dina rahayat gusti sorangan.” Tapi saur anjeunna, “Maranéh haroream, maranéh haroream; ku sabab éta maranéh nyebut, ‘Hayu urang indit jeung ngurban ka PANGERAN.’ Ku sabab kitu ayeuna indit, digawé; sabab moal aya jarami anu dibikeun ka maranéh, tapi maranéh kudu tetep masrahkeun jumlah bata anu geus ditangtukeun.” Jeung para pangawas bani Israil ningali yén maranéhna aya dina kaayaan goréng, sanggeus diomongkeun, “Ulah ngurangan saeutik ogé tina jumlah bata maranéh pikeun pancén sapopoé.” Budalan 5:5–19.
Before the Sunday law there will be escalating agitation against those who keep the seventh-day Sabbath, just as there was leading up to the Egyptian plagues. Moses was the one that was identified by both the Egyptians and the Hebrews as the one who was causing all the trouble, just as Ahab accused Elijah of.
Saméméh hukum Minggu diberlakukan, bakal aya hasutan anu beuki ngagedéan ngalawan jalma-jalma anu ngajaga Sabat poe katujuh, sarua saperti anu kajadian ngajelang bala-bala Mesir. Musa téh jalma anu ku urang Mesir jeung ku urang Ibrani sarua dianggep minangka anu nyababkeun sagala kaributan éta, sarua saperti Ahab nuduh Elia.
And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. 1 Kings 18:17, 18.
Sarta kajadian, nalika Ahab ningali Élia, Ahab ngadawuh ka anjeunna, “Naha anjeun ieu anu ngaganggu Israél?” Jeung anjeunna ngawalon, “Kami henteu ngaganggu Israél; tapi anjeun, jeung kulawarga ramana anjeun, ku sabab maranéh geus ninggalkeun parentah-parentah PANGERAN, sarta anjeun geus nuturkeun para Baal.” 1 Raja-raja 18:17, 18.
The story of Moses illustrates the Sunday law history and the story of Elijah illustrates the Sunday law history. Together, or apart Moses and Elijah are symbols. At the Transfiguration of Christ, they together represented the one hundred and forty-four thousand who do not die and those who die in the Lord. Moses was resurrected, Elijah never died. They are also the two prophets who are the tormentors of the people in Revelation eleven. Much truth is represented by Moses and Elijah as symbols, and we hope to address that later.
Carita Musa ngagambarkeun sajarah hukum Minggu, jeung carita Élia ngagambarkeun sajarah hukum Minggu. Boh babarengan boh misah, Musa jeung Élia téh lambang. Dina Parobahan Rupi Kristus, duanana babarengan ngawakilan saratus opat puluh opat rébu anu henteu maot jeung anu maot dina Gusti. Musa geus dihirupkeun deui, Élia henteu kungsi maot. Maranéhna ogé nyaéta dua nabi anu jadi panyiksa bangsa dina Wahyu sabelas. Loba bebeneran diwakilan ku Musa jeung Élia minangka lambang, sarta urang miharep engké bakal ngabahas éta.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Lah, Kami rek ngutus ka maraneh Elia nabi saméméh datangna poé PANGERAN anu agung jeung pikasieuneun téa; jeung manéhna bakal ngabalikeun hate para bapa ka anak-anakna, jeung hate anak-anak ka para bapana, supaya ulah Kami datang tuluy neunggeul bumi ku kutuk. Maleakhi 4:5, 6.
Just before human probation closes “Elijah the prophet” is to appear with a special message that turns “the heart of the fathers to the children, and the heart of the children to their fathers.” The prophets all testify of the end of the world, and they all agree with each other.
Sateuacan mangsa pacobaan manusa ditutup, “nabi Élia” bakal nembongan mawa talatah husus anu ngabalikeun “hate para bapa ka anak-anakna, jeung hate anak-anak ka para bapana.” Sakumna nabi mere kasaksian ngeunaan ahir dunya, sarta maranéhna sadayana silih sapuk.
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
Jeung roh-roh para nabi tunduk ka para nabi. Sabab Allah lain nu ngarang kabingungan, tapi nu ngadatangkeun katengtreman, sakumaha di sakumna jamaah para suci. 1 Korinta 14:32, 33.
Elijah’s message arrives just before the great and dreadful day of the Lord; therefore, it is the very same special message in the book of Revelation which is represented as “the Revelation of Jesus Christ.” When “the time is at hand” Elijah’s special message shows God’s “servants things which must shortly come to pass.”
Pesen Élia sumping pas saméméh poé PANGERAN anu agung jeung matak pikaget; ku sabab éta, éta téh pituah husus anu sarua pisan dina kitab Wahyu, anu digambarkeun minangka “Wahyu Isa Almasih.” Nalika “waktuna geus caket,” pituah husus Élia nembongkeun ka “hamba-hamba”-Na hal-hal anu moal lila deui bakal kajadian.
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Wahyu Yesus Kristus, anu dipaparinkeun ku Allah ka anjeunna, sangkan dipidangkeun ka para hamba-Na perkara-perkara anu enggal kudu kajadian; sarta ku malaikat-Na Anjeunna ngutus sarta maparin tanda-tandana ka hamba-Na, Yohanes: anu geus mere kasaksian ngeunaan pangandika Allah, jeung ngeunaan kasaksian Yesus Kristus, sarta ngeunaan sagala perkara anu ku anjeunna geus katingali. Bagja jalma anu maca, jeung jalma-jalma anu ngadangu kecap-kecap ieu nubuat, sarta anu ngajaga perkara-perkara anu kaserat di jerona: sabab waktuna geus deukeut. Wahyu 1:1–3.
Notice that when Malachi employs Elijah as a symbol, he includes a direct reference to commandment keeping.
Perhatikeun yén nalika Malachi ngagunakeun Élia minangka lambang, anjeunna ngalebetkeun rujukan langsung kana ngajaga parentah-parentah.
Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:4–6.
Sing émut kana hukum Musa, abdi Kami, anu ku Kami diparentahkeun ka anjeunna di Horeb pikeun sakumna Israil, jeung sagala katetepan sarta pangadilan. Tingali, Kami bakal ngutus ka maranéh Elia nabi saméméh datangna poé PANGERAN anu agung jeung pikasieuneun éta; sarta anjeunna bakal ngabalingkeun hate para bapa ka anak-anakna, jeung hate anak-anak ka para bapana, supaya ulah Kami sumping tuluy neunggeul bumi ku kutuk. Malachi 4:4–6.
These three verses are the last of the Old Testament, and contain the final promise of the Old Testament as well as an emphasis on keeping the ten commandments. There are seven “blessings” in the book of Revelation and the final one is a blessing upon those who keep the ten commandments.
Tilu ayat ieu téh anu panungtungan dina Perjangjian Heubeul, sarta ngandung jangji anu pamungkas dina Perjangjian Heubeul sakaligus nekenkeun kana ngajaga sapuluh parentah. Dina kitab Wahyu aya tujuh “berkah,” sarta anu pamungkasna nyaéta berkah pikeun jalma-jalma anu ngajaga sapuluh parentah.
I am Alpha and Omega, the beginning and the end, the first and the last. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. Revelation 22:13, 14.
Kami teh Alfa jeung Omega, awal jeung ahir, anu pangheulana jeung anu pandeurina. Bagja jalma-jalma anu ngalaksanakeun parentah-parentah Mantenna, supaya maranéhna boga hak kana tangkal kahirupan, sarta bisa asup ngaliwatan gapura-gapura ka jero kota. Wahyu 22:13, 14.
The last promise in the Old Testament informs us to “Remember” the ten commandments, but in so doing it emphasizes the one commandment that includes the command to “remember.”
Jangji panungtungan dina Perjanjian Heubeul ngawartosan urang supaya “Inget” kana Sapuluh Parentah, nanging ku cara kitu eta nekenkeun parentah anu hiji, nya eta parentah anu ngandung parentah pikeun “inget.”
Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it. Exodus 20:8–11.
Eling-elingen poé Sabat, sangkan dipaparin suci. Genep poé maneh kudu digawé, jeung ngalampahkeun sagala pagawéan maneh; tapi poé katujuh nyaéta poé Sabat PANGERAN Allah maneh; dina éta ulah ngalampahkeun pagawean naon-naon, boh maneh, boh anak lalaki maneh, boh anak awéwé maneh, boh abdi lalaki maneh, boh abdi awéwé maneh, boh ingon-ingon maneh, boh urang asing anu aya di jero lawang-lawang maneh; sabab dina genep poé PANGERAN ngadamel langit jeung bumi, sagara, jeung sagala rupa anu aya di jerona, tuluy reureuh dina poé katujuh; ku sabab éta PANGERAN ngaberkahan poé Sabat, sarta nyucikeun éta. Budalan 20:8–11.
The last promise in both the Old and New Testaments emphasizes the commandments of God with a special emphasis on the seventh-day Sabbath. Malachi says to “remember” and John informs us you are blessed for doing so. The seventh-day Sabbath commemorates God’s creation and his creative power. The Sabbath also becomes the point of controversy in the last days of earth’s history. When John records the “blessing” upon those who do his commandments, he is simply recording what Jesus, the Alpha and Omega, the beginning and ending, the first and the last proclaimed. Therefore, the last promise of the New Testament has to do with the Seventh-day Sabbath and also the attribute of divinity that identifies the end by the beginning.
Janji panungtung dina Perjanjian Heubeul jeung Perjanjian Anyar nekenkeun parentah-parentah Allah kalayan panekanan husus kana Sabat poe katujuh. Maleakhi nyebutkeun sangkan “eling,” sarta Yohanes mere nyaho ka urang yén aranjeun dipaparin berkah lamun ngalakukeun éta. Sabat poe katujuh miéling kana ciptaan Allah jeung kakawasaan-Na nu nyipta. Sabat ogé jadi titik pasulayan dina poe-poe panungtungan dina sajarah bumi. Nalika Yohanes nyatet “berkah” ka jalma-jalma anu ngalaksanakeun parentah-parentah-Na, anjeunna saukur nyatet naon anu diproklamasikeun ku Yesus, Alfa jeung Omega, nu awal jeung nu ahir, nu kahiji jeung nu panungtungan. Ku kituna, janji panungtung tina Perjanjian Anyar patali jeung Sabat Poe Katujuh sarta ogé sipat kaallahan anu nandaan panungtungan ku awal.
The first truth mentioned in Genesis, which means beginnings identifies the Creator, the creation and a special emphasis on the Sabbath. Taken together, line upon line the beginning of the Old Testament and the end of the both the Old and New Testaments emphasize God as the Creator, the Ten Commandments, the Sabbath commandment and that Jesus is the beginning and end.
Kaleresan nu kahiji anu kasebut dina Kajadian, anu hartina wiwitan, nangtukeun Panyipta, ciptaan, jeung panekanan husus kana Sabat. Lamun dihijikeun, padalisan demi padalisan, awal Perjangjian Heubeul jeung ahir boh Perjangjian Heubeul boh Perjangjian Anyar negeskeun Allah minangka Panyipta, Sapuluh Parentah, parentah Sabat, sarta yén Yesus teh awal jeung ahir.
Elijah the prophet is employed by Malachi as a symbol in the last promise of the Old Testament and he was the prophet who confronted Jezebel and Ahab. The book of Revelation employs Jezebel as a symbol of the papacy and ten kings as a symbol of the United Nations. Elijah’s confrontation with Ahab and Jezebel represents the one hundred and forty-four thousand’s confrontation with the United Nations, empowered by the United States and directed by the papacy. As king of the ten northern tribes of Israel Ahab represented the ruling power over ten tribes, thus typifying the United States (Ahab) empowering the United Nations (ten tribes or ten kings in Revelation seventeen) to do the persecution of Sabbath-keepers for the Papacy (Jezebel). When Malachi uses Elijah to represent a message that comes before the great and dreadful day of the Lord, Elijah represents those who are persecuted by modern Rome (the dragon, the beast and the false prophet) as he was persecuted by Jezebel for three and a half years. Emphasizing the Sabbath by employing the word “remember” in Malachi 4:4 adds the Sunday law crisis to the prophetic scenario illustrated by Malachi.
Nabi Éliah dipaké ku Malakhi minangka lambang dina jangji panungtungan Perjangjian Heubeul, jeung anjeunna téh nabi anu nangtang Isebel jeung Ahab. Kitab Wahyu ngagunakeun Isebel minangka lambang kapausan, sarta sapuluh raja minangka lambang Perserikatan Bangsa-Bangsa. Panangtangan Éliah ka Ahab jeung Isebel ngagambarkeun panangtangan saratus opat puluh opat rébu ka Perserikatan Bangsa-Bangsa, anu dikuatkeun ku Amérika Sarikat sarta diarahan ku kapausan. Salaku raja sapuluh kaom kalér Israil, Ahab ngawakilan kakawasaan pamaréntahan luhur sapuluh kaom, ku kituna janten perlambang Amérika Sarikat (Ahab) nu nguatkeun Perserikatan Bangsa-Bangsa (sapuluh kaom atawa sapuluh raja dina Wahyu tujuh welas) pikeun ngalaksanakeun panganiayaan ka para pangjaga Sabat demi Kapausan (Isebel). Nalika Malakhi ngagunakeun Éliah pikeun ngagambarkeun hiji amanat anu datang saméméh poé Gusti anu agung jeung pikasieuneun, Éliah ngawakilan jalma-jalma anu dianiaya ku Roma modéren (naga, sato galak, jeung nabi palsu), sakumaha anjeunna kungsi dianiaya ku Isebel salila tilu satengah taun. Panekanan kana Sabat ku ngagunakeun kecap “éling” dina Malakhi 4:4 nambihan krisis hukum Minggu kana skénario nubuat anu digambarkeun ku Malakhi.
Much more needs to be added to the consideration of the truths that are conveyed by comparing the beginning of the Old Testament with the end of the Old Testament, and then comparing the beginning of the Bible with the end of the Bible. In Genesis we have the Creator, creation and the Sabbath that commemorates the creation. In Malachi we have the Sabbath commandment identified as the crisis issue that leads to the close of human probation and the seven last plagues, or as Malachi calls it, “the great and dreadful day of the Lord.” Elijah represents God’s people who present the third angel’s message to a dying world.
Loba deui hal anu perlu ditambihan kana tinimbangan ngeunaan bebeneran-bebeneran anu ditepikeun ku cara ngabandingkeun awal Perjanjian Lawas jeung ahir Perjanjian Lawas, tuluy ngabandingkeun awal Alkitab jeung ahir Alkitab. Dina Kajadian urang manggihan Sang Panyipta, ciptaan, jeung Sabat anu miéling kana ciptaan. Dina Maleakhi urang manggihan parentah Sabat diidéntifikasi minangka perkara krisis anu ngabalukarkeun panutupan mangsa kasempetan manusa jeung tujuh bala pamungkas, atawa sakumaha disebut ku Maleakhi, “poé PANGERAN anu agung jeung pikasieuneun.” Élia ngagambarkeun umat Allah anu nampilkeun amanat malaikat katilu ka dunya anu keur sakarat.
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords.” Prophets and Kings, 715, 716.
“Kiwari, dina sumanget jeung kakawasaan Elias sarta Yohanes Pambaptis, utusan-utusan anu ku Allah parantos ditetepkeun keur nyaurkeun perhatian dunya anu keur nuju ka pangadilan ka kajadian-kajadian anu khidmat anu moal lami deui baris lumangsung patalina jeung jam-jam panungtungan mangsa kasempetan rahmat sarta nembongna Kristus Yesus salaku Raja sagala raja jeung Gusti sagala gusti.” Prophets and Kings, 715, 716.
The beginning of the Bible which is also the beginning of the Old Testament identifies the same story as the end of both Testaments, but each beginning and ending has its own truth to emphasize and contribute to the message. In Genesis the focus is on the activities of God, in Malachi the focus is on the message that warns of the coming crisis. The end of Revelation identifies the Alpha and Omega. In the first book of the New Testament, we read the following.
Mimiti Alkitab anu ogé mangrupa mimiti Perjangjian Old nganyatakeun carita anu sarua jeung tungtung duanana Perjangjian, tapi unggal mimiti jeung tungtung miboga bebeneran sorangan pikeun ditekenkeun jeung dipasrahkeun kana amanatna. Dina Kajadian, puseurna aya dina kagiatan Allah; dina Maleakhi, puseurna aya dina amanat anu méré pangéling-ngéling ngeunaan krisis anu bakal datang. Tungtung Wahyu nganyatakeun Alpha jeung Omega. Dina kitab kahiji Perjangjian New, urang maca ieu di handap.
The book of the generation of Jesus Christ, the son of David, the son of Abraham.
Kitab silsilah Yesus Kristus, putra Daud, putra Ibrahim.
Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren; And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias; And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias; And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias; And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias; And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon: And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel; And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor; And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob; And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.
Ibrahim ngalahirkeun Ishak; jeung Ishak ngalahirkeun Yakub; jeung Yakub ngalahirkeun Yudas jeung dulur-dulurna; Ari Yudas ngalahirkeun Pares jeung Zara ti Tamar; jeung Pares ngalahirkeun Esrom; jeung Esrom ngalahirkeun Aram; Ari Aram ngalahirkeun Aminadab; jeung Aminadab ngalahirkeun Naason; jeung Naason ngalahirkeun Salmon; Ari Salmon ngalahirkeun Boas ti Rahab; jeung Boas ngalahirkeun Obed ti Rut; jeung Obed ngalahirkeun Isai; Ari Isai ngalahirkeun Daud raja; jeung Daud raja ngalahirkeun Suleman ti anjeunna anu kungsi jadi pamajikan Urias; Ari Suleman ngalahirkeun Roboam; jeung Roboam ngalahirkeun Abia; jeung Abia ngalahirkeun Asa; Ari Asa ngalahirkeun Yosafat; jeung Yosafat ngalahirkeun Yoram; jeung Yoram ngalahirkeun Ozias; Ari Ozias ngalahirkeun Yoatam; jeung Yoatam ngalahirkeun Ahas; jeung Ahas ngalahirkeun Hiskia; Ari Hiskia ngalahirkeun Manasye; jeung Manasye ngalahirkeun Amon; jeung Amon ngalahirkeun Yosia; Ari Yosia ngalahirkeun Yekhonya jeung dulur-dulurna, kira-kira dina mangsa maranéhna diangkut ka Babul: Sanggeus maranéhna dibawa ka Babul, Yekhonya ngalahirkeun Salatiel; jeung Salatiel ngalahirkeun Zorobabel; Ari Zorobabel ngalahirkeun Abiud; jeung Abiud ngalahirkeun Eliakim; jeung Eliakim ngalahirkeun Azor; Ari Azor ngalahirkeun Sadok; jeung Sadok ngalahirkeun Akhim; jeung Akhim ngalahirkeun Eliud; Ari Eliud ngalahirkeun Eléasar; jeung Eléasar ngalahirkeun Matan; jeung Matan ngalahirkeun Yakub; Ari Yakub ngalahirkeun Yusup, salakina Maryam, anu ti anjeunna lahir Isa, anu disebut Kristus.
So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.
Jadi sakumna turunan ti Ibrahim nepi ka Daud aya opat welas turunan; sarta ti Daud nepi ka waktu dibuang ka Babul aya opat welas turunan; sarta ti mangsa dibuang ka Babul nepi ka Kristus aya opat welas turunan.
Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.
Kiwari kalahiran Yesus Kristus téh kieu: basa Maryam, indung-Na, geus ditunangan ka Yusup, saméméh maranéhna ngahiji salaku salaki pamajikan, katémbong yén manéhna keur kakandungan ku Roh Suci. Tuluy Yusup, salakina, ku sabab anjeunna jalma adil sarta teu kersa ngajadikeun Maryam tontonan umum, boga maksud rék miceun manéhna sacara cicingeun. Tapi waktu anjeunna keur nimbang-nimbang perkara éta, lah, malaikat Gusti nembongan ka anjeunna dina impian, pokna, “Yusup, anak Daud, ulah sieun narima Maryam jadi pamajikan anjeun, sabab anu dikandung di jerona téh asalna ti Roh Suci.”
And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: And knew her not till she had brought forth her firstborn son: and he called his name JESUS. Matthew 1:1–25.
Jeung manehna baris ngalahirkeun saurang putra, sarta maneh kudu nyebut ngaran-Na YESUS; sabab Anjeunna bakal nyalametkeun umat-Na tina dosa-dosa maranéhna. Ayeuna sakabéh ieu kajadian, supaya tergenap naon anu geus diucapkeun ku Gusti ngalangkungan nabi, kieu: “Tingali, hiji parawan bakal ngandeg sarta ngalahirkeun saurang putra, sarta maranéhna bakal nyebut ngaran-Na Imanuel,” anu hartina, Allah sareng urang. Tuluy Yusup, sanggeus hudang tina sare, ngalakukeun sakumaha anu geus diparentahkeun ku malaikat Gusti ka anjeunna, sarta nyandak pamajikanana ka dirina. Jeung anjeunna henteu nyaho ka dirina nepi ka manehna ngalahirkeun Putra cikalna; sarta anjeunna nyebut ngaran-Na YESUS. Mateus 1:1–25.
The beginning of the New Testament agrees with the beginning and ending of the Old Testament and the ending of the New Testament for it emphasizes God’s creative power, for the power Christ employed to create all things in six days is the identical power He uses to “save his people from their sins.” The word Emmanuel, as the passage cites from the writings of Isaiah means “God with us.” He dwells within His people by combining His divinity with our humanity, and this was the very combination He accomplished when He was incarnated in Mary.
Mimiti Perjangjian Anyar luyu jeung mimiti jeung panungtungan Perjangjian Heubeul sarta panungtungan Perjangjian Anyar, sabab éta nekenkeun kakawasaan ciptaan Allah; sabab kakawasaan anu dipaké ku Kristus pikeun nyiptakeun sagala hal dina genep poé téh nya éta kakawasaan anu sarua pisan anu ku Anjeunna dipaké pikeun “nyalametkeun umat-Na tina dosa-dosa maranéhna.” Kecap Emmanuel, sakumaha éta petikan nyutat tina tulisan Yesaya, hartina “Allah sareng urang.” Anjeunna nyicingan di jero umat-Na ku ngahijikeun kaallahan-Na jeung kamanusaan urang, sarta ieu pisan hiji ngahijina anu dipigawe ku Anjeunna nalika Anjeunna ngajelma dina Maryam.
“Nothing less than perfect obedience can meet the standard of God’s requirement. He has not left His requirements indefinite. He has enjoined nothing that is not necessary in order to bring man into harmony with Him. We are to point sinners to His ideal of character and to lead them to Christ, by whose grace only can this ideal be reached.
“Taya nu kirang ti kataatan anu sampurna anu tiasa nyumponan patokan sarat Allah. Mantenna henteu ngantepkeun sarat-sarat-Na jadi samar. Mantenna henteu maréntahkeun nanaon iwal anu mémang diperlukeun sangkan manusa dibawa kana kasaluyuan jeung Mantenna. Urang kudu nunjukkeun ka jalma-jalma dosa kana cita-cita tabiat-Na sarta mingpin maranéhna ka Kristus, ku rahmat-Na wungkul cita-cita ieu tiasa kahontal.
“The Savior took upon Himself the infirmities of humanity and lived a sinless life, that men might have no fear that because of the weakness of human nature they could not overcome. Christ came to make us ‘partakers of the divine nature,’ and His life declares that humanity, combined with divinity, does not commit sin.” Ministry of Healing, 180.
“Juru Salamet nyandak kana diri-Na sagala kalemahan kamanusaan sarta hirup tanpa dosa, sangkan manusa teu perlu sieun yén ku lantaran kalemahan kodrat manusa maranéhna moal bisa meunangkeun kameunangan. Kristus sumping pikeun ngajadikeun urang ‘anu milu kana kodrat ilahi,’ sarta hirup-Na nétélakeun yén kamanusaan, anu dihijikeun jeung kailahian, henteu ngalakukeun dosa.” Ministry of Healing, 180.
The beginning of the New Testament identifies where, when and why Jesus took upon himself our human nature. He did so to demonstrate that human power combined with divine power does not sin. Sin is the transgression of the law, which Malachi says we are to “remember.” John informs us that those who keep the law, and therefore those who are not sinning, can enter through heavenly gates. Matthew identifies that a sinner can overcome sin, just as Christ overcame. When we have Christ within us, (the hope of glory) we have the creative power that made the universe within us. This possibility was provided by Christ choosing to enter into the human family, and for the rest of eternity becoming not only the son of God but also the son of man.
Mimiti Perjangjian Anyar netelakeun di mana, iraha, jeung ku naon alesanana Yesus nyandak kana diri-Na hakekat kamanusaan urang. Anjeunna ngalakukeun kitu pikeun némbongkeun yén kakawasaan manusa anu dihijikeun jeung kakawasaan ilahi henteu ngalakukeun dosa. Dosa téh palanggaran kana hukum, anu ceuk Malachi kudu ku urang “diinget.” Yohanes ngawartosan ka urang yén jalma-jalma anu ngajaga hukum, ku kituna jalma-jalma anu henteu keur ngalakukeun dosa, bisa asup ngaliwatan panto-panto sawarga. Mateus netelakeun yén saurang nu boga dosa bisa ngéléhkeun dosa, sakumaha Kristus ogé ngéléhkeunana. Lamun Kristus aya di jero urang, (harepan kamulyaan) urang miboga kakawasaan nyipta anu nyiptakeun jagat raya aya di jero urang. Kamungkinan ieu disadiakeun ku Kristus ku jalan milih asup kana kulawarga manusa, sarta salalanggengna saterusna janten lain ngan ukur Putra Allah, tapi ogé Putra Manusa.
There is a special message of truth opened up to God’s people from the book of Revelation just before the close of human probation. That special message is also Malachi’s “Elijah message” that is proclaimed just before the “dreadful day of the Lord”.
Aya hiji amanat bebeneran anu istiméwa, dibuka pikeun umat Allah tina kitab Wahyu pas saméméh panutupan mangsa kasempetan manusa. Amanat anu istiméwa éta ogé nyaéta “amanat Elia” dina kitab Maleakhi anu dimaklumkeun pas saméméh “poé PANGERAN anu dahsyat”.
At the beginning of both Testaments and the end of the New Testament we have specific attributes of God identified. In Genesis He is the Creator, and at the end of Revelation He is Alpha and Omega. At the beginning of the New Testament, He becomes the son of man. And with the end of the Old Testament, we find the principle which the messenger Elijah uses to accomplish the message he would proclaim as turning the hearts of the fathers unto the children and vice-versa.
Dina awal duanana Perjangjian jeung dina ahir Perjangjian Anyar, urang manggihan sipat-sipat husus Allah anu ditegeskeun. Dina Kajadian Anjeunna teh Sang Panyipta, jeung dina ahir Wahyu Anjeunna teh Alfa jeung Omega. Dina awal Perjangjian Anyar, Anjeunna janten Putra Manusa. Jeung dina ahir Perjangjian Heubeul, urang manggihan prinsip anu dianggo ku utusan Elia pikeun ngalaksanakeun amanat anu baris diproklamasikeunana, nya eta mulangkeun hate para bapa ka anak-anakna, jeung sabalikna.
The prophetic principle which Elijah applies to present his warning message is just what John was commanded to do in the Revelation. Elijah “shall turn the heart of the fathers to the children, and the heart of the children to their fathers,” and John was told to write the things that then were and in so doing he would simultaneously be writing the things that would come. John was used to illustrate how the principle of alpha and omega operates in the prophetic Word, and Elijah will base his message upon the same principle. When we compare the beginning of the Bible with the end of the Bible, we are comparing Old with the New. A father is the beginning of his child and the child is the ending of the father. The one hundred and forty-four thousand are the final generation of Abraham’s children, and the history where God entered into covenant with Abraham typifies the history when God renews that covenant with the one hundred and forty-four thousand.
Asas nubuat anu dipaké ku Élia pikeun nepikeun amanat panggeuingna téh sarua pisan jeung anu diparéntahkeun ka Yohanes sangkan dipigawé dina Wahyu. Élia “bakal mulangkeun hate para bapa ka anak-anakna, jeung hate anak-anak ka para bapana,” sedengkeun ka Yohanes dipiwarang supaya nulis perkara-perkara anu harita keur aya, sarta ku cara kitu anjeunna dina waktu anu sarua ogé bakal nulis perkara-perkara anu bakal datang. Yohanes dipaké pikeun ngagambarkeun kumaha asas alfa jeung omega lumaku dina Firman nubuat, jeung Élia bakal ngadasarkeun amanatna kana asas anu sarua. Lamun urang ngabandingkeun awal Alkitab jeung ahir Alkitab, urang keur ngabandingkeun Nu Heubeul jeung Nu Anyar. Saurang bapa téh mangrupa awal anakna, jeung anak téh mangrupa ahir bapana. Saratus opat puluh opat rébu téh mangrupa generasi panungtungan tina anak-anak Ibrahim, jeung sajarah nalika Allah ngadamel perjangjian jeung Ibrahim ngalambangkeun sajarah nalika Allah ngabaru eta perjangjian jeung saratus opat puluh opat rébu.
Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all. Romans 4:16.
Ku sabab éta, éta téh tina iman, supaya bisa ku anugerah; sangkan jangji éta tetep pasti pikeun sakabéh turunan; lain ngan pikeun anu asalna tina hukum baé, tapi ogé pikeun anu boga iman sapertos Ibrahim; anu jadi bapa urang sadaya. Rum 4:16.
The message of Elijah is representing the principle of alpha and omega, for the fathers are alpha and the children are omega. Elijah’s message would turn the hearts of the fathers to the children. Christ identified John the Baptist as Elijah and Ellen White identified William Miller as both Elijah and John the Baptist. The message of all of these representative men was represented as turning the hearts of the fathers to the children and vice-versa. That work represents the effect of the message in turning men’s hearts to their heavenly Father, but it means more, for it is a symbol of the work. In Bible prophecy symbols have more than one meaning and must be identified by context.
Pesen Élias ngawakilan prinsip alfa jeung oméga, sabab para bapa téh alfa jeung barudak téh oméga. Pesen Élias bakal malikkeun hate para bapa ka barudak. Kristus nangtukeun Yohanes Pembaptis minangka Élias, sarta Ellen White nangtukeun William Miller minangka duanana, nyaéta Élias jeung Yohanes Pembaptis. Pesen sakabéh lalaki wawakil ieu digambarkeun minangka malikkeun hate para bapa ka barudak, jeung sabalikna. Pagawéan éta ngawakilan pangaruh tina eta pesen dina malikkeun hate manusa ka Rama sawargana, tapi hartina leuwih ti kitu, sabab éta téh lambang tina hiji pagawéan. Dina nubuat Alkitab, lambang-lambang miboga leuwih ti hiji harti sarta kudu dipikawanoh ku kontéksna.
“What was it that made John the Baptist great? He closed his mind to the mass of tradition presented by the teachers of the Jewish nation, and opened it to the wisdom which comes from above. Before his birth the Holy Spirit testified of John: ‘He shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost…. And many of the children of Israel shall he turn to the Lord their God. And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.’ Luke 1:15–17.” Counsels to Parents, Teachers and Students, 445.
“Naon anu ngajadikeun Yohanes Pembaptis agung? Anjeunna nutup pikiranna tina tumpukan tradisi anu dipasihkeun ku guru-guru bangsa Yahudi, sarta muka éta kana hikmat anu asalna ti luhur. Saméméh kalahiranana, Roh Suci parantos mere kasaksian ngeunaan Yohanes: ‘Sabab anjeunna bakal jadi agung di payuneun Gusti, sarta moal nginum anggur atawa inuman anu matak mabok; jeung anjeunna bakal pinuh ku Roh Suci…. Jeung loba ti antara urang Israil bakal dibalikkeunana ka Gusti, Allah maranéhna. Jeung anjeunna bakal miheulaan Anjeunna dina roh jeung kakawasaan Elias, pikeun malikkeun hate para bapa ka barudakna, jeung anu doraka kana hikmat jalma-jalma anu bener; pikeun nyiapkeun hiji umat anu geus disadiakeun pikeun Gusti.’ Lukas 1:15–17.” Counsels to Parents, Teachers and Students, 445.
The message is designed that those who choose to hear will turn their hearts unto the Heavenly Father, yet the primary prophetic principle that will be used to convey the warning message will be that Christ is the Alpha and Omega, the first and the last, the beginning and ending. The Elijah message is based upon the presentation of God’s prophetic Word from the perspective that Jesus Christ is the Word of God, and the rules that govern the Bible are also attributes of His character.
Pesen téh dirarancang sangkan jalma-jalma anu milih ngadangu bakal malikkeun haténa ka Rama Sawarga, nanging prinsip nubuat anu utama anu bakal digunakeun pikeun nepikeun pesen pangéling-ngéling nyaéta yén Kristus téh Alfa jeung Omega, anu kahiji jeung anu panungtung, anu awal jeung anu ahir. Pesen Élia dumasar kana pamedaran Firman nubuat Allah tina sudut pandang yén Yesus Kristus téh Firman Allah, sarta aturan-aturan anu ngatur Alkitab ogé mangrupa sipat-sipat karakter-Na.
“The law of God is as sacred as God Himself. It is a revelation of His will, a transcript of His character, the expression of divine love and wisdom. The harmony of creation depends upon the perfect conformity of all beings, of everything, animate and inanimate, to the law of the Creator. God has ordained laws for the government, not only of living beings, but of all the operations of nature. Everything is under fixed laws, which cannot be disregarded. But while everything in nature is governed by natural laws, man alone, of all that inhabits the earth, is amenable to moral law. To man, the crowning work of creation, God has given power to understand His requirements, to comprehend the justice and beneficence of His law, and its sacred claims upon him; and of man unswerving obedience is required.” Patriarchs and Prophets, 53.
“Hukum Allah téh saruci Allah sorangan. Eta mangrupa panyingkab kersa-Na, salinan tina watak-Na, ungkapan kanyaah jeung kawijaksanaan ilahi. Kasaluyuan ciptaan gumantung kana kasaluyuan sampurna sakumna mahluk, sagala hal, nu hirup boh nu teu hirup, kana hukum Sang Khalik. Allah parantos netepkeun hukum-hukum pikeun pamaréntahan, lain ngan ukur pikeun mahluk nu hirup, tapi ogé pikeun sakumna kagiatan alam. Sagalana aya dina kakawasaan hukum-hukum nu tetep, anu teu bisa dipaliré. Tapi sanajan sagalana di alam diparéntah ku hukum-hukum alam, ngan manusa wungkul, tina sagala nu nyicingan bumi, anu tunduk kana hukum moral. Ka manusa, karya puncak ciptaan, Allah parantos maparin kamampuhan pikeun ngartos kana pamenta-pamenta-Na, pikeun nyangkem kaadilan jeung kahadean hukum-Na, sarta tuntutanana anu suci ka dirina; jeung ti manusa dipiharep ta’at anu teu ngagésér.” Patriarchs and Prophets, 53.
Everything (and this would include the Bible, for the Bible is something and if it is something, then it is part of everything) is under fixed laws. The Bible has fixed laws or rules that govern its correct interpretation. One of those rules is that the Bible identifies the end of a thing with the beginning of a thing. Jesus is the Word of God, and He is the first and the last, and it’s a “fixed law” and an attribute of His character.
Sagala rupa (jeung ieu tangtu ngawengku Alkitab, sabab Alkitab téh hiji perkara, jeung lamun éta hiji perkara, hartina éta bagian tina sagala rupa) aya dina kakawasaan hukum-hukum anu ajeg. Alkitab miboga hukum-hukum atawa aturan-aturan anu ajeg anu ngatur panafsiranana anu leres. Salah sahiji aturan éta nyaéta yén Alkitab ngaidentipikasikeun ahir hiji hal jeung awal hiji hal. Yesus téh Firman Allah, sarta Anjeunna anu kahiji jeung anu panungtung, jeung éta téh hiji “hukum anu ajeg” sarta hiji sipat tina karakter-Na.
We used this introduction of Elijah to show that the beginning and ending of both the Old and New Testaments agree. The ending of the Bible, which is also the end of the book of Revelation also agrees with the beginning of Revelation. Five witnesses to the same truths based upon the principle which is an attribute of God’s character that God’s Word always illustrates the end of a thing with the beginning of that thing. This reality is part of what it means that Jesus Christ is the Alpha and Omega.
Urang ngagunakeun bubuka ngeunaan Élia ieu pikeun némbongkeun yén awal jeung ahir boh Perjanjian Heubeul boh Perjanjian Anyar sarua sapagodos. Ahir Alkitab, anu ogé mangrupa ahir kitab Wahyu, ogé sapagodos jeung awal kitab Wahyu. Aya lima saksi kana bebeneran anu sarua dumasar kana prinsip anu mangrupa salah sahiji sipat tina tabiat Allah, yén Firman Allah salawasna ngagambarkeun ahir hiji perkara ku awal perkara éta. Kanyataan ieu mangrupa bagian tina harti yén Yesus Kristus téh Alfa jeung Omega.
“To the apostle John on the isle of Patmos were opened scenes of deep and thrilling interest in the experience of the church. Subjects of intense interest and vast importance were presented to him in figures and symbols, that the people of God might become intelligent concerning the perils and conflicts before them. The history of the Christian world to the very close of time was revealed to John. With great clearness he saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing message which is to ripen the harvest of earth, either as sheaves for the heavenly garner, or as fagots for the fires of the last day.
“Ka rasul Yohanes di pulo Patmos dipapagkeun pamandangan-pamandangan anu jero tur matak ngageterkeun hate ngeunaan pangalaman jamaah. Perkara-perkara anu kacida matak pikaresepeunana jeung pohara agung pentingna dipidangkeun ka anjeunna dina wangun tamsil jeung lambang, supaya umat Allah jadi ngarti kana bahaya-bahaya jeung papacangan-papacangan anu aya di hareupeun maranéhna. Sajarah dunya Kristen nepi ka pisan ahir jaman diungkabkeun ka Yohanes. Kalawan kacida écésna anjeunna ningali kaayaan, bahaya-bahaya, papacangan-papacangan, jeung pangleupasan ahir umat Allah. Anjeunna nyatet amanat panutup anu bakal ngamemesan hasil panén bumi, boh jadi beungkeutan gandum keur lumbung sawarga, boh jadi iketan suluh keur seuneu dina poé panungtungan.
“In vision John beheld the trials which God’s people would endure for the truth’s sake. He saw their unyielding firmness in obeying the commandments of God, in the face of the oppressive powers that sought to force them into disobedience, and he saw their final triumph over the beast and his image.
Dina tetenjo, Yohanes ningali panganiayaan anu bakal kasorang ku umat Allah ku karana bebeneran. Anjeunna ningali kategeran maranéhna anu teu ngagedag dina nurut kana parentah-parentah Allah, sanajan nyanghareupan kakawasaan-kakawasaan nu nindes anu ngupayakeun maksa maranéhna kana henteu taat, sarta anjeunna ningali kameunangan pamungkas maranéhna atas sato galak jeung patungna.
“Under the symbols of a great red dragon, a leopard-like beast, and a beast with lamblike horns, the earthly governments which would especially engage in trampling upon God’s law and persecuting His people, were presented to John. The war is carried on till the close of time. The people of God, symbolized by a holy woman and her children, were represented as greatly in the minority. In the last days only a remnant still existed. Of these John speaks as they ‘which keep the commandments of God, and have the testimony of Jesus Christ.’
Dina lambang naga beureum anu gedé, sato galak nu sarupa macan tutul, jeung sato galak nu boga tanduk siga anak domba, pamaréntahan-pamaréntahan dunya anu hususna bakal milu nginjak-injak hukum Allah sarta nganiaya umat-Na, dipintonkeun ka Yohanes. Perang éta terus lumangsung nepi ka ahir jaman. Umat Allah, anu dilambangkeun ku hiji awéwé suci jeung anak-anakna, digambarkeun kacida saeutikna lamun dibandingkeun jeung nu séjén. Dina poé-poé panungtungan ngan kari sésa-sésa kénéh anu aya. Ngeunaan maranéhna Yohanes nyarios, yén maranéhna téh “anu nurut kana parentah-parentah Allah, sarta nyekel kasaksian Yesus Kristus.”
“Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns. The beasts preceding it had risen from the sea, but this came up out of the earth, representing the peaceful rise of the nation which is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.
“Ngaliwatan paganisme, tuluy ngaliwatan kapapaan, Sétan ngajalankeun kakawasaanana salila mangabad-abad dina usaha mupus ti bumi saksi-saksi Allah anu satia. Kaum pagan jeung kaum papis digerakkeun ku sumanget naga anu sarua. Bédana ngan dina ieu, yén kapapaan, bari pura-pura ngabdi ka Allah, jadi musuh anu leuwih bahaya jeung leuwih kejem. Ngaliwatan perantaraan Romanisme, Sétan ngajadikeun dunya tawanan. Garéja Allah anu ngaku-ngaku éta kabawa asup kana jajaran kasasatan ieu, jeung salila leuwih ti sarébu taun umat Allah nandangan amarah naga. Jeung nalika kapapaan, sanggeus dirampas kakuatanana, kapaksa ngeureunkeun panganiayaan, Yohanes ningali hiji kakawasaan anyar mucunghul pikeun ngagorowokkeun sora naga, sarta nuluykeun pagawean anu sarua kejemna jeung ngahujatna. Kakawasaan ieu, anu pamungkas anu baris merangan garéja jeung hukum Allah, dilambangkeun ku hiji sato galak anu tandukna siga domba. Sato-sato galak anu miheulaanana geus naék ti laut, ari ieu mah naék ti darat, ngagambarkeun naékna bangsa anu tenang, anu dilambangkeun ku éta. ‘Dua tanduk siga domba’ kacida merenahna ngalambangkeun watak Pamaréntahan Amérika Serikat, sakumaha kaciri dina dua asas dasarna, Républikanisme jeung Protestantisme. Ieu asas-asas téh mangrupa rusiah kakawasaan jeung kamakmuran urang minangka hiji bangsa. Jalma-jalma anu mimiti manggihan suaka di basisir Amérika bungah lantaran maranéhna geus nepi ka hiji nagri anu bébas tina tuntutan pongah kapausan jeung tina tirani pamaréntahan karajaan. Maranéhna mutuskeun pikeun ngadegkeun hiji pamaréntahan dina dasar anu lega, nya éta kamerdikaan sipil jeung agama.”
“But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that ‘he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.’ Thus Protestantism follows in the steps of the Papacy.
“Tapi gurat tegas tina pensil nubuat ngungkabkeun hiji robahna dina ieu pamandangan anu tengtrem. Sato galak anu tandukna siga anak domba nyarita ku sora naga, sarta ‘ngalaksanakeun sagala kakawasaan sato galak anu kahiji di payuneunana.’ Nubuat nyatakeun yén manéhna bakal nyebut ka maranéh anu cicing di bumi supaya maranéhna nyieun hiji gambar pikeun sato galak éta, sarta yén ‘manéhna nyababkeun sakabéh jalma, boh nu leutik boh nu gedé, boh nu beunghar boh nu miskin, boh nu merdéka boh nu hamba, narima hiji tanda dina leungeun katuhuna, atawa dina tarangna; sarta supaya teu aya saurang ogé anu bisa meuli atawa ngajual, iwal ti anu miboga tanda éta, atawa ngaran sato galak éta, atawa angka ngaranna.’ Ku kituna Protestantisme nuturkeun tapak-léngkah Kapapaan.”
“It is at this time that the third angel is seen flying in the midst of heaven, proclaiming: ‘If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of His indignation.’ ‘Here are they that keep the commandments of God, and the faith of Jesus.’ In marked contrast to the world stands the little company who will not swerve from their allegiance to God. These are they of whom Isaiah speaks as repairing the breach which had been made in the law of God, they who are building the old waste places, raising up the foundation of many generations.
Dina mangsa ieu malaikat katilu katempo ngalayang di tengah langit, ngawariskeun: “Lamun aya jalma nyembah ka sato galak jeung ka gambarna, sarta narima tandana dina tarangna, atawa dina leungeunna, éta jalma bakal nginum anggur amarah Allah, anu dicurahkeun tanpa campuran kana cangkir bendu-Na.” “Di dieu aya maranéhanana anu ngajaga parentah-parentah Allah, jeung iman ka Yesus.” Sabalikna pisan jeung dunya, nangtung sakelompok leutik anu moal nyimpang tina kasatiaanna ka Allah. Ieu téh maranéhanana anu ku Yesaya diucapkeun minangka nu ngomean nu bolong anu geus dijieun dina hukum Allah, maranéhanana anu ngawangun deui ruruntuhan baheula, ngadegkeun deui pondasi seueur turunan.
“The most solemn warning and the most awful threatening ever addressed to mortals is that contained in the third angel’s message. The sin that calls down the wrath of God unmixed with mercy must be of the most heinous character. Is the world to be left in darkness as to the nature of this sin?—Most assuredly not. God does not deal thus with His creatures. His wrath is never visited upon sins of ignorance. Before His judgments are brought upon the earth, the light in regard to this sin must be presented to the world, that man may know why these judgments are to be inflicted, and may have opportunity to escape them.
“Panggeuing anu pangseriusna jeung ancaman anu pangngageremna anu kungsi ditepikeun ka manusa fana nyaéta anu kaunggel dina warta malaikat katilu. Dosa anu ngagerakkeun murka Allah anu henteu campur ku rahmat tangtu mangrupa dosa anu pohara jahatna. Naha dunya kudu diantep dina poék ngeunaan hakekat dosa ieu?—Tangtu pisan henteu. Allah henteu ngalakukeun kitu ka mahluk-mahluk-Na. Murka-Na henteu kungsi ditimpakeun kana dosa-dosa anu dipigawé ku lantaran teu nyaho. Saméméh pangadilan-pangadilan-Na didatangkan ka bumi, cahaya ngeunaan dosa ieu kudu ditepikeun ka dunya, supaya manusa nyaho naha pangadilan-pangadilan ieu rek ditimpakeun, sarta supaya maranéhna boga kasempetan pikeun luput tina éta.”
“The message containing this warning is the last to be proclaimed before the revelation of the Son of man. The signs which He Himself has given declare His coming to be near at hand. For well-nigh forty years has the message of the third angel been sounding. In the issue of the great contest two parties are developed, those who ‘worship the beast and his image,’ and receive his mark, and those who receive ‘the seal of the living God,’ who have the Father’s name written in their foreheads. This is not a visible mark. The time has come when all who have an interest in their soul’s salvation should earnestly and solemnly inquire, What is the seal of God? and what is the mark of the beast? How can we avoid receiving it?
“Pesen nu ngandung ieu pangéling-ngéling téh nyaéta pesen panungtungan nu kudu diwawarkeun saméméh panyingkepan Putra manusa. Tanda-tanda nu ku Anjeunna sorangan geus dipasihkeun nétélakeun yén datangna geus caket pisan. Ampir opat puluh taun lilana pesen malaikat katilu geus ngagema. Dina perkara pasulayan anu agung, kabentuk dua golongan, nyaéta jalma-jalma anu ‘nyembah ka sato galak jeung ka gambarna,’ sarta narima tandana, jeung jalma-jalma anu narima ‘materai Allah anu hirup,’ anu dina tarangna kaserat nami Rama. Ieu lain tanda anu katingali. Waktuna geus sumping yén sakumna anu boga kapentingan kana kasalametan jiwana kudu kalayan soson-soson jeung khidmat nalungtik, Naon materai Allah téh? jeung naon tanda sato galak téh? Kumaha supaya urang ulah nepi ka narimana?”
“The seal of God, the token or sign of His authority, is found in the fourth commandment. This is the only precept of the Decalogue that points to God as the Creator of the heavens and the earth, and clearly distinguishes the true God from all false gods. Throughout the Scriptures the fact of God’s creative power is cited as proof that He is above all heathen deities.
“Meterai Allah, tanda atawa ciri kakawasaan-Na, kapanggih dina parentah kaopat. Ieu hiji-hijina parentah dina Dasa Titah anu nuduhkeun ka Allah minangka Nu Nyiptakeun langit jeung bumi, sarta écés ngabédakeun Allah anu sajati ti sakabéh allah-allah palsu. Sapanjang Kitab Suci, kanyataan ngeunaan kakawasaan Allah dina nyipta dijadikeun bukti yén Mantenna aya luhureun sakabéh déwa-déwa kapir.
“The Sabbath enjoined by the fourth commandment was instituted to commemorate the work of creation, thus to keep the minds of men ever directed to the true and living God. Had the Sabbath always been kept, there would never have been an idolater, an atheist, or an infidel. The sacred observance of God”s holy day would have led the minds of men to their Creator. The things of nature would have brought Him to their remembrance, and they would have borne witness to His power and His love. The Sabbath of the fourth commandment is the seal of the living God. It points to God as the Creator, and is the sign of His rightful authority over the beings He has made.
Poé Sabat anu diparéntahkeun ku parentah kaopat diadegkeun pikeun ngélingan karya ciptaan, ku kituna supaya pikiran manusa salawasna diarahkeun ka Allah anu sajati jeung anu hirup. Lamun Sabat salawasna dijaga, moal kungsi aya panyembah brahala, ateis, atawa jalma anu teu iman. Pangajén suci kana poé suci Allah tangtu bakal nungtun pikiran manusa ka Nu Nyiptana. Hal-hal anu aya di alam bakal mawa Anjeunna kana pangéling maranéhna, sarta éta hal-hal bakal jadi kasaksian ngeunaan kakawasaan-Na jeung kanyaah-Na. Sabat dina parentah kaopat téh nyaéta segel Allah anu hirup. Éta nunjuk ka Allah minangka Nu Nyipta, sarta mangrupakeun tanda tina kawibawaan-Na anu sah luyu kana mahluk-mahluk anu geus dijieun ku Anjeunna.
“What, then, is the mark of the beast, if it is not the spurious sabbath which the world has accepted in the place of the true?
“Naon, atuh, anu dimaksud ku tanda sato galak, lamun lain Sabat palsu anu geus ditarima ku dunya pikeun ngagantikeun Sabat anu sajati?
“The prophetic declaration that the Papacy was to exalt itself above all that is called God, or that is worshiped, has been strikingly fulfilled in the changing of the Sabbath from the seventh to the first day of the week. Wherever the papal Sabbath is honored in preference to the Sabbath of God, there the man of sin is exalted above the Creator of heaven and earth.
Pernyataan nubuat yén Kapapaan bakal ngagedékeun dirina saluhureun sagala anu disebut Allah, atawa anu disembah, geus kacida écésna kacumponan dina ngarobah Sabat ti poé katujuh jadi poé kahiji dina saminggu. Di mana waé Sabat papal dihormat leuwih tiheula batan Sabat Allah, di dinya jelema dosa diangkat saluhureun Nu Nyipta langit jeung bumi.
“Those who assert that Christ changed the Sabbath are directly contradicting His own words. In His Sermon on the Mount He declared: ‘Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in nowise pass from the law, till all be fulfilled. Whosoever, therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.’
“Jalma-jalma anu negeskeun yén Kristus ngarobah poe Sabat, saéstuna keur langsung nangtang kana pangandika-Na sorangan. Dina Hutbah-Na di Gunung Anjeunna ngadawuh: ‘Ulah nyangka yén Kami datang pikeun ngabubarkeun hukum atawa para nabi; Kami datang lain pikeun ngabubarkeun, tapi pikeun nyumponan. Sabab saéstuna Kami nyarita ka maraneh, saméméh langit jeung bumi sirna, moal aya hiji titik atawa hiji gurat pangleutikna ogé anu lulus tina hukum, nepi ka sakabéhna kajadian. Ku sabab éta, sing saha anu ngalanggar salah sahiji parentah ieu anu pangleutikna, sarta ngajar batur kitu, manehna bakal disebut pangpangleutikna di Karajaan Sawarga; tapi sing saha anu ngalampahkeun jeung ngajar eta parentah-parentah, manehna eta bakal disebut agung di Karajaan Sawarga.’”
“Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of this church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman Church has not relinquished her claim to infallibility, and when the world and the Protestant churches accept the spurious sabbath of her creating, they virtually acknowledge her claim. They may cite the authority of the apostles and fathers in defense of this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.” Signs of the Times, November 1, 1899.
“Umat Katolik Roma ngaku yén parobahan poé Sabat geus dijieun ku garéja maranéhna, sarta maranéhna nyebut parobahan ieu pisan minangka bukti kakawasaan pangluhurna garéja éta. Maranéhna nyatakeun yén ku miéling poé kahiji dina saminggu minangka Sabat, umat Protestan keur ngakuan kakawasaan dirina pikeun nyieun hukum dina perkara-perkara ilahi. Garéja Roma henteu ngaleupaskeun klaimna kana kamustahilan salah, sarta nalika dunya jeung garéja-garéja Protestan narima sabat palsu hasil ciptaanna, maranéhna sabenerna ngakuan klaim éta. Maranéhna bisa waé nyebut wewenang rasul-rasul jeung bapa-bapa garéja pikeun ngabela parobahan ieu, tapi kasalahan dina alesan maranéhna gampang katingali. Jalma papis cukup seukeut pikeun ningali yén umat Protestan keur nipu dirina sorangan, kalayan daék nutup panon kana kanyataan perkara ieu. Nalika lembaga Minggu beuki dipikaresep, manéhna gumbira, ngarasa yakin yén ahirna éta bakal mawa sakuliah dunya Protestan ka handapeun panji Roma.” Signs of the Times, 1 Nopémber 1899.