Moses and Elijah are prophetic symbols that can each be understood by context as a singular symbol, or they can also be understood as a symbol that contains both prophets. Upon the testimony of two a thing is established and in Revelation eleven Moses and Elijah represent the two witnesses of the Old and New Testaments. At the Mount of Transfiguration, representing the Second Coming of Christ, the dual symbol represents both the one hundred and forty-four thousand (Elijah) and the martyrs (Moses) of the Sunday law crisis. Together as a symbol, in the cave of Horeb, they represent God’s people at the end of the world who “hear,” “read” and “keep” the message that is a Revelation of God’s character which contains the power to transform a Laodicean unto a Philadelphian. There will soon, (very soon) come a point where it will no longer be possible for the foolish Laodicean Adventists to avail themselves of the “oil” needed to correctly respond to the cry, “Behold the Bridegroom cometh.”
Musa jeung Elia mangrupakeun lambang-lambang nubuat anu masing-masing, nurutkeun kontéksna, bisa kaharti minangka hiji lambang tunggal, atawa ogé bisa kaharti minangka hiji lambang anu ngamuat duanana nabi. Dumasar kana kasaksian dua urang, hiji perkara diteguhkeun, sarta dina Wahyu sabelas, Musa jeung Elia ngawakilan dua saksi tina Perjanjian Heubeul jeung Perjanjian Anyar. Di Gunung Transfigurasi, anu ngagambarkeun Kadatangan Kristus anu Kadua, lambang ganda éta ngawakilan boh saratus opat puluh opat rébu (Elia) boh para martir (Musa) dina krisis hukum Minggu. Babarengan minangka hiji lambang, di guha Horeb, maranéhna ngawakilan umat Allah dina ahir dunya anu “ngadangu,” “maca,” jeung “ngajaga” amanat anu mangrupa hiji Wahyu ngeunaan tabiat Allah anu ngandung kakawasaan pikeun ngarobah hiji Laodikea jadi hiji Filadelfia. Moal lila deui, (pisan moal lila deui) bakal datang hiji titik nalika geus moal mungkin deui pikeun urang Advent Laodikea anu bodo pikeun ngamangpaatkeun “minyak” anu diperlukeun sangkan bisa méré tanggapan anu bener kana sasambat, “Tenjo, Panganten Lalaki sumping.”
And Moses said unto the Lord, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight. Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people. And he said, My presence shall go with thee, and I will give thee rest. And he said unto him, If thy presence go not with me, carry us not up hence. For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth. And the Lord said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name. And he said, I beseech thee, shew me thy glory. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy. And he said, Thou canst not see my face: for there shall no man see me, and live. And the Lord said, Behold, there is a place by me, and thou shalt stand upon a rock: And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by: And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen. And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount. And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee. Exodus 33:12–34:10.
Tuluy Moses ngadawuh ka PANGERAN, “Tingali, Gusti ngadawuh ka sim kuring, ‘Bawa ieu bangsa ka ditu,’ padahal Gusti tacan maparin nyaho ka sim kuring saha anu bade diutus marengan sim kuring. Sanajan kitu, Gusti parantos ngadawuh, ‘Kami wanoh ka maneh ku ngaran, sarta maneh oge parantos kapendak kurnia dina paningal Kami.’ Ku sabab kitu ayeuna, sim kuring nyuhunkeun, upami enya sim kuring parantos kapendak kurnia dina paningal Gusti, mugi ayeuna Gusti nunjukkeun jalan Gusti ka sim kuring, supaya sim kuring wanoh ka Gusti, sangkan sim kuring tetep kapendak kurnia dina paningal Gusti; sarta mugi Gusti emut yén ieu bangsa teh umat Gusti.” Saur Mantenna, “Hadirat Kami bakal nyarengan maneh, sarta Kami bakal maparin ka maneh pangreureuhan.” Tuluy anjeunna ngadawuh ka Mantenna, “Upami hadirat Gusti henteu nyarengan sim kuring, ulah bawa sim kuring sareng umat ieu ti dieu. Sabab ku naon bakal kanyahoan di dieu yén sim kuring jeung umat Gusti parantos kapendak kurnia dina paningal Gusti? Naha lain ku sabab Gusti nyarengan ka kami? Ku kituna, sim kuring jeung umat Gusti bakal dipisahkeun ti sakumna bangsa anu aya di beungeut bumi.” PANGERAN ngadawuh ka Moses, “Perkara anu ku maneh diucapkeun ieu oge bakal Kami laksanakeun, sabab maneh parantos kapendak kurnia dina paningal Kami, sarta Kami wanoh ka maneh ku ngaran.” Tuluy anjeunna ngadawuh, “Sim kuring nyuhunkeun pisan, mugi Gusti nunjukkeun kamulyaan Gusti ka sim kuring.” Mantenna ngadawuh, “Kami bakal ngajadikeun sakumna kasaean Kami ngaliwat di hareupeun maneh, sarta Kami bakal ngumumkeun ngaran PANGERAN di hareupeun maneh; jeung Kami bakal maparin sih ka saha anu ku Kami dipaparin sih, sarta Kami bakal nembongkeun welas asih ka saha anu ku Kami ditingalikeun welas asih.” Saur Mantenna deui, “Maneh moal bisa nenjo raray Kami, sabab moal aya manusa anu nenjo Kami tuluy tetep hirup.” PANGERAN ngadawuh deui, “Tingali, aya hiji tempat di gigireun Kami, jeung maneh kudu nangtung dina hiji batu. Engke, nalika kamulyaan Kami ngaliwat, Kami bakal nempatkeun maneh dina sela batu eta, sarta Kami bakal nutupan maneh ku panangan Kami salila Kami ngaliwat. Sanggeus kitu, Kami bakal nyingkirkeun panangan Kami, sarta maneh bakal nenjo bagian tukang Kami; nanging raray Kami moal katempo.” PANGERAN ngadawuh ka Moses, “Pahat pikeun maneh dua loh batu, sarupa jeung anu kahiji; sarta Kami bakal nulis dina eta loh-loh eta kecap-kecap anu aya dina loh-loh anu kahiji, anu geus ku maneh dipegatkeun. Jeung sing siap isuk-isuk, tuluy naek isuk-isuk ka Gunung Sinai, sarta nembongkeun diri maneh ka Kami di dinya, dina puncak gunung. Jeung ulah aya saurang oge naek marengan maneh, sarta ulah aya saurang oge katempo di sakuliah gunung; ulah oge domba-domba atawa sapi-sapi ngangon di hareupeun gunung eta.” Maka anjeunna memahat dua loh batu, sarupa jeung anu kahiji; tuluy Moses hudang isuk keneh, sarta naek ka Gunung Sinai, sakumaha anu diparentahkeun ku PANGERAN ka anjeunna, bari mawa dina leungeunna dua loh batu. Lajeng PANGERAN nurun dina mega, sarta ngadeg jeung anjeunna di dinya, tuluy ngumumkeun ngaran PANGERAN. Jeung PANGERAN ngaliwat di hareupeun anjeunna, sarta ngumumkeun, “PANGERAN, PANGERAN Allah, maha welas jeung maha asih, sabar, sarta luber ku kasaean jeung kayaktian, anu miara welas asih nepi ka rébuan, ngahampura kajahatan, palanggaran, jeung dosa, tapi moal sakali-kali ngabebaskeun anu salah tina hukuman; ngabales kajahatan bapa ka anak-anakna, jeung ka incu-incuna, nepi ka turunan katilu jeung kaopat.” Moses buru-buru sujud nepi ka taneuh, tuluy nyembah. Anjeunna ngadawuh, “Upami ayeuna sim kuring parantos kapendak kurnia dina paningal Gusti, nun Pangeran, mugi Pangeran sim kuring, sim kuring nyuhunkeun, angkat di tengah-tengah kami; sabab ieu teh bangsa anu beuheungna teuas; hampura kajahatan kami jeung dosa kami, sarta tampi kami janten milik pusaka Gusti.” Mantenna ngadawuh, “Tingali, Kami ngadamel hiji perjangjian: di hareupeun sakumna umat maneh Kami bakal ngalakukeun kaajaiban-kaajaiban anu can kungsi dipigawe di sakuliah bumi, atawa dina bangsa mana wae; sarta sakumna umat di antara anu ku maneh dipiangan bakal nenjo padamelan PANGERAN; sabab hal anu bakal Kami laksanakeun jeung maneh teh matak pikasieuneun.” Budalan 33:12–34:10.
Moses represents God’s people at the end of the world. They are those who in the “last days” of the investigative judgment ask God to show them His “way, that” they might “know” God, and in response receive an answer from God that includes the promise that His “presence shall go with” them, and that God will give those people “rest.”
Musa ngawakilan umat Allah dina ahir dunya. Maranéhna téh jalma-jalma anu dina “poé-poé panungtung” pangadilan panalungtikan nyuhunkeun ka Allah supaya mintonkeun ka maranéhna “jalan”-Na, “supaya” maranéhna tiasa “nyaho” ka Allah, sarta minangka waleran maranéhna nampi jawaban ti Allah anu ngamuat jangji yén “payuneun”-Na “bakal marengan” maranéhna, sarta yén Allah bakal maparin ka éta umat “katengtreman.”
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Kieu timbalan PANGERAN, Maraneh kudu nangtung di jalan-jalan, tuluy tenjo, sarta tanyakeun ngeunaan jalan-jalan anu baheula, di mana ayana jalan anu hade; leumpanglah di dinya, maka maraneh bakal manggihan katengtreman pikeun jiwa maraneh. Tapi maranehna nyarita, “Kami moal leumpang di dinya.” Kitu deui Kami netepkeun para pangawas atas maraneh, pokna, “Dangukeun sora tarompet.” Tapi maranehna nyarita, “Kami moal ngadangukeun.” Yeremia 6:16, 17.
Jeremiah identifies a class that refuse to “see” and “hearken” and therefore do not receive the “rest” promised to those who seek the “good way” and “walk therein.” That rest is identified as the “refreshing” by Isaiah.
Yermia ngaidéntifikasi hiji golongan anu nolak “ningali” jeung “ngadéngé,” ku sabab éta maranéhna henteu narima “pangreureuhan” anu dijangjikeun ka jalma-jalma anu néangan “jalan anu hadé” sarta “leumpang dina éta.” Pangreureuhan éta ku Yesaya diidéntifikasi minangka “kasageran.”
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.
Ka saha anu ku Mantenna bade diajarkeun pangaweruh? jeung ka saha Anjeunna bade méré pamahaman kana pangajaran? Nya éta ka maranéhna anu geus disapih tina susu, anu geus dipisahkeun tina payudara. Sabab parentah kudu ditumpukkeun kana parentah, parentah kana parentah; garis kana garis, garis kana garis; di dieu saeutik, di ditu saeutik; sabab ku biwir anu gagap jeung ku basa séjén Mantenna bakal nyarita ka ieu bangsa. Ka maranéhna Anjeunna ngandika, “Ieu téh pangreureuhan anu ku éta maranéh bisa mere reureuh ka anu capé; jeung ieu téh panyegeran”; tapi maranéhna henteu daék ngadéngé. Tapi firman PANGERAN jadi ka maranéhna parentah kana parentah, parentah kana parentah; garis kana garis, garis kana garis; di dieu saeutik, di ditu saeutik; supaya maranéhna indit, tuluy tibeubeurang ka tukang, tuluy remuk, kajiret, jeung katangkep. Yesaya 28:9–13.
The “rest” and the “refreshing” represent the latter rain that is poured out during the proclamation of the final warning message.
“Pangreureuhan” jeung “kasegeran” ngalambangkeun hujan panungtungan anu dicurahkeun salila ngumandangkénna amanat pangéling panungtungan.
“I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.
“Kuring dipidangkeun ka mangsa nalika amanat malaikat katilu keur nutup. Kakawasaan Allah geus cicing ka umat-Na; maranéhna geus ngarampungkeun pagaweanana sarta geus disiapkeun pikeun mangsa kacobaan anu aya di hareupeun maranéhna. Maranéhna geus narima hujan ahir, atawa kasegeran tina payuneun Gusti, sarta kasaksian anu hirup geus dihudangkeun deui. Panggeuing agung anu pamungkas geus ngagema ka mana-mana, sarta éta geus ngagerakkeun jeung ngagedurkeun amarah para pangeusi bumi anu henteu narima amanat éta.” Early Writings, 279.
The promise of the “rest” or the “refreshing” that is the “latter rain,” includes the promise given to Moses in the cave that God’s “presence” would go with His people.
Jangji ngeunaan “istirahat” atawa “pangnyegerkeun” anu mangrupa “hujan ahir,” ngawengku jangji anu dipasihkeun ka Musa di guha yén “payuneun” Allah bakal nyarengan umat-Na.
“The work will be similar to that of the day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close, for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord; his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.’ (Hosea 6:3.) ‘Be glad then, ye children of Zion, and rejoice in the Lord your God; for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain.’ (Joel 2:23.) ‘In the last days, saith God, I will pour out of my Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ (Acts 2:17, 21.) The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel, are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said, ‘Repent ye therefore, and be converted, that your sins may be blotted out [in the investigative Judgment], when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus.’ (Acts 3:19–20.)
Pagawean éta bakal sarua jeung anu kajadian dina poé Pentekosta. Sakumaha “hujan awal” dipaparin, dina kucuran Roh Suci dina bubukana Injil, pikeun nyababkeun tumuwuhna bibit anu mulya, kitu deui “hujan ahir” bakal dipaparin dina panutupna, pikeun ngamemarkeun asakna panén. “Mangka urang bakal nyaho, lamun urang teras ngudag pikeun nyaho ka PANGERAN; medalna Mantenna geus ditangtukeun saperti isuk; jeung Mantenna bakal sumping ka urang saperti hujan, saperti hujan ahir jeung hujan awal ka bumi.” (Hosea 6:3.) “Ku sabab éta, sing girang, eh barudak Sion, jeung bungah dina PANGERAN Allah maranéh; sabab Mantenna geus maparin ka maranéh hujan awal kalayan ukuran anu pantes, jeung Mantenna bakal nurunkeun pikeun maranéh hujan, nyaéta hujan awal, jeung hujan ahir.” (Joel 2:23.) “Dina poé-poé panungtungan, saur Allah, Kami bakal ngucurkeun Roh Kami ka sakabéh manusa.” “Jeung bakal kajadian, saha baé anu nyebut ngaran Gusti bakal disalametkeun.” (Rasul 2:17, 21.) Pagawean agung Injil moal ditutup ku panyataan kakawasaan Allah anu leuwih leutik batan anu nandaan bubukana. Nubuat-nubuat anu kacumponan dina kucuran hujan awal dina bubukana Injil, bakal deui kacumponan dina hujan ahir dina panutupna. Ieu téh “mangsa-mangsa panyegeran” anu dipiharep ku rasul Petrus nalika anjeunna ngandika, “Ku sabab éta, tobatlah sarta murtadlah, supaya dosa-dosa maranéh bisa dihapus [dina Pangadilan panalungtikan], nalika mangsa-mangsa panyegeran bakal datang ti payuneun Gusti; jeung Mantenna bakal ngutus Yesus.” (Rasul 3:19–20.)
“Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from Heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works with lying wonders, even bringing down fire from heaven in the sight of men. (Revelation 13:13.) Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.
“Abdi-abdi Allah, kalayan beungeutna moncorong sarta ngagurilap ku pangbakti anu suci, baris gancang ngalanglang ti hiji tempat ka tempat séjén pikeun ngawawarkeun ieu amanat ti Surga. Ku rébuan sora, di sakuliah bumi, ieu pangéling-éling bakal ditepikeun. Mujijat-mujijat bakal dipigawe, nu gering bakal diubaran, sarta tanda-tanda jeung kaajaiban-kaajaiban bakal nuturkeun jalma-jalma anu percaya. Sétan ogé digawé ku kaajaiban-kaajaiban palsu, malahan nepi ka nurunkeun seuneu ti langit di hareupeun manusa. (Wahyu 13:13.) Ku cara kitu pangeusi bumi bakal dibawa pikeun nangtukeun pihakna.” The Great Controversy, 611, 612.
The outpouring of the Holy Spirit in the latter days has been typified by the outpouring of the Holy Spirit in the beginning of the proclamation of the gospel. The “word of the Lord unto them” who will not hear what the Spirit sayeth unto the churches, was the prophetic principle of adding one prophetic line of history to another prophetic line of history in order to illustrate the end of the world. It is nothing less than the principle that the end of a thing is illustrated by the beginning of a thing. The prophetic rule is rejected by the foolish Laodicean Seventh-day Adventist people. When accepted, God can “teach knowledge,” which Daniel identifies is increased at the time of the end, and the very same knowledge Hosea says God’s people are destroyed for rejecting. The class in Isaiah and Jeremiah who refuse to hear or see, reject the “refreshing,” which is the “rest” God promises to deliver to His “last day” people in order that they might safely navigate the crisis at the end of days.
Curahan Roh Suci dina poé-poé panungtungan geus dilambangkeun ku curahan Roh Suci dina awal pangwawaran Injil. “firman PANGERAN ka maranéhna” anu moal ngadangu naon anu diucapkeun ku Roh ka jamaah-jamaah, nya éta prinsip nubuat ngeunaan nambahan hiji garis sajarah nubuat kana garis sajarah nubuat séjén pikeun ngagambarkeun ahir dunya. Ieu taya kurangna iwal prinsip yén ahir hiji perkara digambarkeun ku awal hiji perkara. Aturan nubuat ieu ditolak ku jalma-jalma Laodikea Advent Hari Katujuh anu bodo. Lamun ditarima, Allah tiasa “ngajarkeun pangaweruh,” anu ku Daniel diidéntifikasi bakal nambahan dina mangsa ahir, jeung pangaweruh anu sarua éta anu ceuk Hosea umat Allah dibinasakeun lantaran nampik éta. Golongan dina Yesaya jeung Yeremia anu nolak ngadangu atawa ningali, nampik “panyegeran,” anu mangrupa “pangreureuhan” anu dijangjikeun ku Allah pikeun dipasihkeun ka umat-Na dina “poé panungtungan,” sangkan maranéhna tiasa ngalangkungan krisis dina ahir jaman kalayan salamet.
The “name of the Lord” (character) that God proclaimed to Moses was that “the Lord God,” is “merciful and gracious, longsuffering, and abundant in goodness and truth.” His character is mercy and truth. The truth which represents His character is always associated with His mercy, for no person will understand His truth, except God first exercises His mercy towards them, for all have sinned and come short of the glory (character) of God. The truth that Jesus Christ is the Alpha and Omega is recognized and kept by those who God has pardoned of their iniquities and sin. That pardon takes place in the final scenes of the investigative judgment. Those who He exercises His mercy towards, thus pardoning their sins, He takes for His inheritance and enters into a covenant with them.
“ngaran Gusti” (watak) anu diproklamasikeun ku Allah ka Musa, nya éta yén “Gusti Allah,” teh “welas asih jeung murah kurnia, sabar, sarta limpah ku kahadean jeung kayaktian.” Watak-Na nya éta welas asih jeung kayaktian. Kayaktian anu ngawakilan watak-Na salawasna pakait jeung welas asih-Na, sabab taya saurang ogé anu bakal ngarti kana kayaktian-Na, iwal lamun Allah heula ngalaksanakeun welas asih-Na ka maranéhna, lantaran sakumna geus dosa jeung kakurangan tina kamulyaan (watak) Allah. Kayaktian yén Yesus Kristus teh Alfa jeung Omega dipikawanoh sarta dijaga ku jalma-jalma anu ku Allah geus dihampura tina kajahatan jeung dosana. Pangampura éta lumangsung dina kajadian-kajadian panungtungan tina pangadilan panyilidikan. Jalma-jalma anu ku Anjeunna dipasihan welas asih, ku kituna dosa-dosana dihampura, ku Anjeunna dijadikeun milik warisan-Na sarta diasupkeun kana hiji perjangjian jeung Anjeunna.
“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 tina sajarah ieu bumi, perjangjian Allah jeung umat-Na anu ngajaga parentah-parentah-Na bakal diperbaharui.” Review and Herald, 26 Pébruari 1914.
All the prophets, including Moses are identifying the last days of the investigative judgment when God renews His covenant with those identified as the one hundred and forty-four thousand. And when that covenant is established, God “will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee.”
Sakumna nabi, kaasup Musa, keur nandakeun poe-poe panungtungan tina pangadilan panyungsi nalika Allah ngabarukeun perjangjian-Na jeung jalma-jalma anu dicirian minangka saratus opat puluh opat rébu. Jeung nalika éta perjangjian diteguhkeun, Allah “bakal migawé kaajaiban-kaajaiban, anu can kungsi dipigawé di sakuliah bumi, boh di bangsa mana waé; jeung sakumna jalma di antara anu aya padamu bakal ningali padamelan PANGERAN: sabab éta mangrupa hal anu pikasieuneun anu ku Kami bakal dipigawé ka maneh.”
Moses’ cave experience on Mount Horeb, also known as Mount Sinai was placed within the context of Moses’ struggle with God’s people. His struggle was to accomplish the task God had given to him. Moses was in a struggle concerning God’s message to the world. Just before the Lord showed his glory to Moses, we find Moses using logic against the Lord, suggesting that if the Lord destroyed the rebels who had just been dancing around Aaron’s golden calf, the destruction of the rebels would destroy the message that was identifying God’s power.
Pangalaman Musa di guha di Gunung Horeb, nu ogé katelah Gunung Sinai, ditempatkeun dina kontéks pergulatan Musa jeung umat Allah. Pergulatanana nyaéta pikeun ngalaksanakeun pancén anu geus dipaparinkeun ku Allah ka anjeunna. Musa keur aya dina hiji pergulatan ngeunaan amanat Allah ka dunya. Pas sateuacan PANGERAN némbongkeun kamulyaan-Na ka Musa, urang manggihan Musa ngagunakeun nalar pikeun ngabantah ka PANGERAN, kalawan ngusulkeun yén lamun PANGERAN ngabinasakeun para pemberontak anu kakara nari ngurilingan anak sapi emas milik Harun, kabinasaan para pemberontak éta bakal ngabinasakeun amanat anu keur nandaan kakawasaan Allah.
And the Lord said unto Moses, I have seen this people, and, behold, it is a stiffnecked people: Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation. And Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it forever. And the Lord repented of the evil which he thought to do unto his people. Exodus 32:9–14.
Jeung PANGERAN ngandika ka Musa, “Kami parantos ningali bangsa ieu, jeung lah ieu téh bangsa anu beuheungna teuas. Ku sabab kitu ayeuna antepkeun Kami, supaya amarah Kami hurung pisan ka maranéhna, sarta supaya Kami ngabasmi maranéhna; ari ti maneh Ku Kami rek dijadikeun bangsa anu agung.” Tapi Musa nyuhunkeun pisan ka PANGERAN Allahna, pokna, “Nun PANGERAN, ku naon amarah Gusti hurung ka umat Gusti, anu parantos ku Gusti dibawa kaluar ti tanah Mesir ku kakawasaan anu agung jeung ku panangan anu perkasa? Naha nepi ka urang Mesir kudu nyarita kieu, ‘Ku niat jahat Anjeunna ngaluarkeun maranéhna, pikeun maéhan maranéhna di pagunungan jeung pikeun ngabasmi maranéhna tina beungeut bumi’? Simkuring nyuhunkeun, mugi Gusti mungkur tina amarah Gusti anu ngagedur, sarta mugi Gusti ngéman tina ieu balahi ka umat Gusti. Émut ka Abraham, Ishak, jeung Israil, abdi-abdi Gusti, anu ka maranéhna Gusti parantos sumpah demi diri Gusti sorangan, sarta ngandika ka maranéhna, ‘Turunan maranéh ku Kami bakal dipilobaan kawas béntang di langit, jeung ieu sakabéh tanah anu geus Ku Kami dawuhkeun bakal Ku Kami pasrahkeun ka turunan maranéh, sarta maranéhna bakal ngawarisna salalanggengna.’” Mangka PANGERAN ngéman tina balahi anu parantos dipikiran rek dilampahkeun ka umat-Na. Keluaran 32:9–14.
Moses’ cave experience includes the message that Moses was ordained to present to the world. The testimony of the Lord passing by Moses and proclaiming His character is placed within the context of an internal message about God’s rebellious (Laodicean) people and the context of Elijah’s cave experience was placed within his struggle with Jezebel, or the three-fold union of the United States, the Papacy and the United Nations. One represents the internal message for the church, the other the external message for the world, but the two witnesses of Moses and Elijah are in the same cave of Horeb, and they are both represented in the cave at the end of the world.
Pangalaman Musa di guha ngawengku pesen anu Musa ditakdirkeun pikeun dipidangkeun ka dunya. Kasaksian ngeunaan PANGERAN nu ngalangkung di payuneun Musa sarta memproklamasikeun tabiat-Na ditempatkeun dina kontéks pesen internal ngeunaan umat Allah anu murtad (Laodikea), sarta kontéks pangalaman Élia di guha ditempatkeun dina perjuanganana ngalawan Izébél, atawa persatuan tilu-rangkep antara Amérika Sarikat, Kapapaan, jeung Perserikatan Bangsa-Bangsa. Hiji ngalambangkeun pesen internal pikeun garéja, nu séjén pesen éksternal pikeun dunya, tapi dua saksi, nyaéta Musa jeung Élia, aya dina guha Horeb anu sarua, sarta duanana dilambangkeun di guha dina panungtungan dunya.
And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. And when he saw that, he arose, and went for his life, and came to Beersheba, which belongeth to Judah, and left his servant there. But he himself went a day’s journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O Lord, take away my life; for I am not better than my fathers. And as he lay and slept under a juniper tree, behold, then an angel touched him, and said unto him, Arise and eat. And he looked, and, behold, there was a cake baken on the coals, and a cruse of water at his head. And he did eat and drink, and laid him down again. And the angel of the Lord came again the second time, and touched him, and said, Arise and eat; because the journey is too great for thee. And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God. And he came thither unto a cave, and lodged there; and, behold, the word of the Lord came to him, and he said unto him, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And he said, Go forth, and stand upon the mount before the Lord. And, behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: And after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice. And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And the Lord said unto him, Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria: And Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abelmeholah shalt thou anoint to be prophet in thy room. And it shall come to pass, that him that escapeth the sword of Hazael shall Jehu slay: and him that escapeth from the sword of Jehu shall Elisha slay. Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. 1 Kings 19:1–18.
Geus Ahab nyarita ka Izebel sagala anu geus dipigawé ku Elia, kitu deui kumaha anjeunna geus maéhan sakabéh nabi ku pedang. Tuluy Izebel ngutus utusan ka Elia, pokna, “Mugia para déwa ngalakukeun ka kuring kitu, komo leuwih ti kitu deui, lamun isukan kira-kira dina waktu kieu kuring henteu ngajadikeun nyawamu saperti nyawa salah sahiji ti maranéhna.” Jeung nalika anjeunna ningali éta, anjeunna gugah, tuluy indit pikeun nyalametkeun nyawana, sarta nepi ka Bersyeba, anu kagungan Yuda, tuluy ninggalkeun budakna di dinya. Tapi anjeunna sorangan nuluykeun sapoé lalampahan ka jero tanah gurun, tuluy sumping sarta diuk di handapeun hiji tangkal juniper; sarta anjeunna nyuhunkeun pikeun dirina sangkan anjeunna meunang paéh; pokna, “Geus cekap; ayeuna, nun PANGERAN, candak nyawaku; sabab kuring henteu leuwih hade ti bapa karuhun kuring.” Jeung nalika anjeunna keur ngagolér sarta saré di handapeun tangkal juniper, tingali, harita hiji malaikat nyabak anjeunna, sarta ngadawuh ka anjeunna, “Hudang jeung dahar.” Tuluy anjeunna neuteup, sarta tingali, aya hiji roti dipanggang dina bara, jeung hiji kendi cai di gigireun sirahna. Jeung anjeunna dahar jeung nginum, tuluy ngagolér deui. Jeung malaikat PANGERAN datang deui kadua kalina, sarta nyabak anjeunna, sarta ngadawuh, “Hudang jeung dahar; sabab lalampahan ieu kacida beuratna pikeun maneh.” Tuluy anjeunna gugah, dahar jeung nginum, sarta ku kakuatan kadaharan éta anjeunna leumpang opat puluh poé jeung opat puluh peuting nepi ka Horeb, gunung Allah. Tuluy anjeunna sumping ka dinya, ka hiji guha, sarta cicing peuting di dinya; sarta tingali, firman PANGERAN sumping ka anjeunna, sarta Anjeunna ngadawuh ka anjeunna, “Naon pagawéan maneh di dieu, Elia?” Jeung anjeunna ngawaler, “Kuring geus kacida satiana pikeun PANGERAN, Allah semesta alam; sabab urang Israil geus ninggalkeun perjangjian-Mantenna, ngaruntuhkeun altar-altar-Mantenna, sarta maéhan nabi-nabi-Mantenna ku pedang; jeung kuring, nya kuring sorangan wungkul, anu kari; sarta maranéhna neangan nyawaku pikeun nyabut éta.” Jeung Anjeunna ngadawuh, “Kaluar, sarta nangtung di gunung hareupeun PANGERAN.” Jeung tingali, PANGERAN ngalangkung, sarta aya angin gedé jeung kuat anu meulah gunung-gunung sarta mecah batu-batu di hareupeun PANGERAN; tapi PANGERAN henteu aya dina angin éta; sarta sanggeus angin aya lini; tapi PANGERAN henteu aya dina lini éta; sarta sanggeus lini aya seuneu; tapi PANGERAN henteu aya dina seuneu éta; sarta sanggeus seuneu aya sora lemes anu halimpu. Jeung kajadian, waktu Elia ngadangu éta, anjeunna nutupan rarayna ku jubahna, tuluy kaluar sarta nangtung di lawang guha. Jeung tingali, aya sora datang ka anjeunna, sarta ngadawuh, “Naon pagawéan maneh di dieu, Elia?” Jeung anjeunna ngawaler, “Kuring geus kacida satiana pikeun PANGERAN, Allah semesta alam; sabab urang Israil geus ninggalkeun perjangjian-Mantenna, ngaruntuhkeun altar-altar-Mantenna, sarta maéhan nabi-nabi-Mantenna ku pedang; jeung kuring, nya kuring sorangan wungkul, anu kari; sarta maranéhna neangan nyawaku pikeun nyabut éta.” Jeung PANGERAN ngadawuh ka anjeunna, “Indit, balik deui ngaliwatan jalan maneh ka tanah gurun Damaskus; sarta lamun maneh geus sumping, urapi Hazael jadi raja di Siria; jeung Yehu anak Nimsi kudu ku maneh diurap jadi raja di Israil; jeung Elisa anak Safat ti Abel-Mehola kudu ku maneh diurap jadi nabi gaganti maneh. Jeung bakal kajadian, saha anu luput tina pedang Hazael bakal dipaéhan ku Yehu; jeung saha anu luput tina pedang Yehu bakal dipaéhan ku Elisa. Tapi Kuring geus nyésakeun pikeun Kami tujuh rébu di Israil, sakabéh tuur anu henteu sujud ka Baal, jeung unggal sungut anu henteu nyium anjeunna.” 1 Raja-raja 19:1–18.
Elijah’s cave experience represents the prophet’s discouragement with the message and his perceived effect of his message and work. Moses was defending God’s stated message and Elijah had given up on the message. It is the same message, with the exception of one being internal about the church and the other being external of the church. Yet prophetically, together they are both illustrating the two-fold message of Revelation eighteen. What I need to emphasize about all the truths connected with the cave is that in the “last days” the discouragement that is expressed in either case is over the message and its effect.
Pangalaman Élia di guha ngagambarkeun kagundahan nabi éta kana amanatna sarta kana pangaruh anu anjeunna sangka geus dihasilkeun ku amanat jeung pagawéanana. Musa keur ngabéla amanat anu geus dinyatakeun ku Allah, sedengkeun Élia geus nyerah kana amanat éta. Ieu téh amanat anu sarua, iwal yén nu hiji sipatna internal ngeunaan gareja sarta nu hiji deui sipatna eksternal ti luar gareja. Sanajan kitu, sacara nubuat, duanana babarengan keur ngagambarkeun amanat ganda dina Wahyu dalapan welas. Anu kudu ku sim kuring ditekenkeun ngeunaan sakabéh bebeneran anu patali jeung guha téh nyaéta yén dina “poé-poé pamungkas” kagundahan anu diébréhkeun dina salah sahiji kasus téh patalina jeung amanat éta sarta pangaruhna.
Moses and Elijah both represent those who “hear” and “see” the “voice” which is the “word of the Lord.” That “word” represents His character of mercy and truth. The Psalmist also asks to be shown God’s mercy, which is His character. In order to see His “mercy,” the Psalmist promises to “hear” what the Spirit saith unto the churches.
Musa jeung Elia duanana ngawakilan jalma-jalma anu “ngadangu” jeung “ningali” “sora” anu mangrupa “firman PANGERAN.” “Firman” éta ngawakilan tabiat-Na, nyaéta rahmat jeung kayaktian. Nu nulis Jabur ogé nyuhunkeun sangkan dipintonkeun rahmat Allah, anu mangrupa tabiat-Na. Supaya tiasa ningali “rahmat”-Na, nu nulis Jabur jangji rék “ngadangu” naon anu diucapkeun ku Roh ka jamaah-jamaah.
To the chief Musician, A Psalm for the sons of Korah. Lord, thou hast been favourable unto thy land: thou hast brought back [reversed] the captivity of Jacob. Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah. Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger. Turn us, O God of our salvation, and cause thine anger toward us to cease. Wilt thou be angry with us forever? wilt thou draw out thine anger to all generations? Wilt thou not revive us again: that thy people may rejoice in thee? Show us thy mercy, O Lord, and grant us thy salvation. I will hear what God the Lord will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly. Surely his salvation is nigh them that fear him; that glory may dwell in our land. Mercy and truth are met together; righteousness and peace have kissed each other. Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase. Righteousness shall go before him; and shall set us in the way of his steps. Psalm 85:1–13.
Pikeun pamingpin musik, hiji Jabur pikeun bani Korah. Nun Gusti, Gusti parantos marengan rahmat ka tanah Gusti; Gusti parantos mulangkeun [ngabalikeun] panawanan Yakub. Gusti parantos ngahampura kajahatan umat Gusti, Gusti parantos nutupan sagala dosana. Selah. Gusti parantos nyingkirkeun sakabéh bendu Gusti; Gusti parantos nyingkah tina hebatna amarah Gusti. Balikeun kami, nun Allah kasalametan kami, sarta jadikeun amarah Gusti ka kami eureun. Naha Gusti bakal ambek ka kami salalanggengna? naha Gusti bakal manjangkeun amarah Gusti ka sakumna turunan? Naha Gusti moal ngahirupkeun deui kami, sangkan umat Gusti suka bungah di jero Gusti? Tembongkeun ka kami welas asih Gusti, nun PANGERAN, sarta pasihkeun ka kami kasalametan Gusti. Kami rek ngadangu naon anu bakal diucapkeun ku Allah, ku PANGERAN; sabab Mantenna bakal ngucapkeun karapihan ka umat-Na, jeung ka para suci-Na; tapi ulah nepi maranéhna balik deui kana kabobodoan. Saéstuna, kasalametan-Na caket ka jalma-jalma anu sieun ka Mantenna; sangkan kamulyaan cicing di tanah urang. Welas asih jeung kayaktian papanggih babarengan; kabeneran jeung karapihan silih cium. Kayaktian bakal mekar ti bumi; jeung kabeneran bakal nyawang turun ti sawarga. Enya, PANGERAN bakal maparin naon anu hadé; sarta tanah urang bakal ngahasilkeun buahna. Kabeneran bakal lumampah payuneun Mantenna; sarta bakal netepkeun urang dina jalan tapak suku-Na. Jabur 85:1–13.
Notice that “mercy and truth,” (and “truth” is the Hebrew word ‘emet’ that we have been referring to) which produces righteousness and peace have “kissed.” They are joined. The Psalmist places his song in the last days of the investigative judgment when God has “forgiven the iniquity of” His “people.” The request is that the Lord would “revive” his people.
Perhatikeun yén “welas asih jeung bebeneran,” (jeung “bebeneran” téh kecap Ibrani ‘emet’ anu geus ku urang dirujuk) anu ngahasilkeun kabeneran jeung katengtreman, geus “silihcium.” Maranéhna dihijikeun. Nu nulis Jabur nempatkeun pupujianana dina poé-poé panungtungan pangadilan panalungtikan nalika Allah geus “ngahampura kajahatan” “umat”-Na. Paménta éta nyaéta sangkan Gusti “ngahirupkeun deui” umatna.
“A revival and a reformation must take place, under the ministration of the Holy Spirit. Revival and reformation are two different things. Revival signifies a renewal of spiritual life, a quickening of the powers of mind and heart, a resurrection from spiritual death. Reformation signifies a reorganization, a change in ideas and theories, habits and practices. Reformation will not bring forth the good fruit of righteousness unless it is connected with the revival of the Spirit. Revival and reformation are to do their appointed work, and in doing this work they must blend.” Selected Messages, book 1, 128.
“Hudang rohani jeung reformasi kudu lumangsung, dina palayanan Roh Suci. Hudang rohani jeung reformasi téh dua hal anu béda. Hudang rohani nandakeun panganyaran kahirupan rohani, ngahudangkeun deui kakawasaan pikiran jeung hate, kabangkitan tina maot rohani. Reformasi nandakeun panyusunan deui, parobahan dina gagasan jeung tiori, kabiasaan jeung prak-prakan. Reformasi moal ngahasilkeun buah hade tina kabeneran iwal lamun dihijikeun jeung hudangna Roh. Hudang rohani jeung reformasi kudu ngalaksanakeun pagawéan anu geus ditangtukeun pikeun maranéhna, sarta dina ngalaksanakeun pagawéan ieu maranéhna kudu ngahiji.” Selected Messages, buku 1, 128.
The “revival” the Psalmist asks for identifies a request from someone that knows they are dead. The revival the Psalmist asks for is a very difficult request for a Laodicean to ask, for a Laodicean is unaware that he is spiritually dead, but if he wasn’t he would not need to be revived. The revival is accomplished by agreeing to “hear what God the Lord will speak,” and no other work should come before our securing that revival that comes when the Holy Spirit abides within us.
“Hudang deui” anu dipénta ku nu nulis Jabur éta nandakeun hiji paménta ti jalma anu terang yén dirina geus paéh. Hudang deui anu dipénta ku nu nulis Jabur éta téh hiji paménta anu kacida héséna pikeun dipénta ku saurang Laodikea, sabab saurang Laodikea teu nyaho yén manéhna paéh sacara rohani; padahal lamun manéhna henteu kitu, tangtu manéhna teu kudu dihudangkeun deui. Hudang deui éta kahontal ku satuju pikeun “ngadangu naon anu bakal diucapkeun ku Allah PANGERAN,” sarta teu kudu aya pagawean séjén anu miheulaan urang dina mastikeun hudang deui éta anu datang nalika Roh Suci tetep cicing di jero urang.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.
“Hiji hudangna kasalehan sajati di antara urang téh mangrupa kabutuhan anu panggedéna jeung pangmendesakna tina sakabéh kabutuhan urang. Milarian ieu sakuduna jadi pagawean urang anu pangheulana.” Selected Messages, buku 1, 121.
Speaking of the book of Revelation Sister White states the following.
Ngeunaan kitab Wahyu, Sister White nyatakeun kieu.
“When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.
“Lamun urang minangka hiji umat ngartos naon hartina ieu buku pikeun urang, bakal katingali di antara urang hiji hudangna rohani anu agung.” Testimonies to Ministers, 113.
The word “revival” is defined as bringing back to life. Those chosen to be among the one hundred and forty-four thousand must first recognize that they are dead and are in need of a revival. The fact that the one hundred and forty-four thousand are dead is a significant component of the message that is unsealed just before probation closes. We have much more to say of this truth. What revives them is the “mercy” which God extends to them when He “revives” them and gives them His righteousness. What revives them is the truth that Jesus is the Alpha and Omega, and this understanding produces within them a “peace” that surpasses all understanding. The promise is that “truth” “shall spring up out of the earth.” The message represented as the “truth,” which is the Alpha and Omega originates in the United States, for it springs up “out of the earth.” The message at the beginning came from the United States and the message at the end springs up from the same place.
Kecap “revival” dihartikeun minangka mawa deui kana hirup. Jalma-jalma anu dipilih pikeun kaasup kana saratus opat puluh opat rébu kudu heula nyarékahan yén maranéhna geus paéh sarta merlukeun hiji revival. Kanyataan yén saratus opat puluh opat rébu téh paéh mangrupa bagian anu penting tina pesen anu dibuka segelna pas saméméh panto kasempetan rahmat ditutup. Urang masih boga loba deui nu kudu diucapkeun ngeunaan bebeneran ieu. Anu ngahirupkeun deui maranéhna nyaéta “rahmat” anu dipaparin ku Allah ka maranéhna nalika Anjeunna “ngahirupkeun deui” maranéhna sarta maparin kabeneran-Na ka maranéhna. Anu ngahirupkeun deui maranéhna nyaéta bebeneran yén Yesus teh Alfa jeung Omega, sarta pamahaman ieu ngahasilkeun dina diri maranéhna hiji “katengtreman” anu ngaleuwihan sagala pangarti. Jangji éta nyaéta yén “bebeneran” “bakal mecenghul ti bumi.” Pesen anu digambarkeun minangka “bebeneran,” anu mangrupakeun Alfa jeung Omega, asalna ti Amérika Sarikat, sabab éta mecenghul “ti bumi.” Pesen dina awalna datang ti Amérika Sarikat, sarta pesen dina ahirna mecenghul ti tempat anu sarua.
With the context for God’s cavemen being a symbol, we will consider other prophets that have been in a symbolic cave. Jesus identified John the Baptist as Elijah, and John was in prison when he needed to know if Jesus was the Messiah to come. He needed to know Jesus’ true character. He needed to know if the message he had proclaimed and the message that Jesus continued to proclaim was the true message. He sent his disciples to ask Jesus the question, and Jesus, passed by their question and proceeded to show them His glory.
Kalawan nempatkeun kerangka yén jalma-jalma guha milik Allah téh minangka hiji lambang, urang baris mertimbangkeun nabi-nabi séjén anu kungsi aya dina guha simbolis. Yesus ngaidéntifikasi Yohanes Pembaptis salaku Elia, sarta Yohanes keur aya di panjara nalika manéhna perelu nyaho naha Yesus téh Mésias anu bakal sumping. Manéhna perelu nyaho sipat Yesus anu sajati. Manéhna perelu nyaho naha pesen anu geus diproklamasikeun ku dirina jeung pesen anu terus diproklamasikeun ku Yesus téh pesen anu sajati. Manéhna ngutus murid-muridna pikeun nanya éta patalékan ka Yesus, sarta Yesus, ngalangkungan éta patalékan, tuluy neruskeun némbongkeun kamulyaan-Na ka maranéhna.
“Thus the day wore away, the disciples of John seeing and hearing all. At last Jesus called them to Him, and bade them go and tell John what they had witnessed, adding, ‘Blessed is he, whosoever shall find none occasion of stumbling in Me.’ Luke 7:23, R. V. The evidence of His divinity was seen in its adaptation to the needs of suffering humanity. His glory was shown in His condescension to our low estate.
“Ku kituna poé téh kaliwat, murid-murid Yohanes ningali jeung ngadangu sakabéh éta. Tungtungna Yesus nyaur maranéhna ka Anjeunna, tuluy maréntahkeun supaya maranéhna indit jeung ngawartakeun ka Yohanes naon-naon anu geus ku maranéhna disaksian, bari nambahan, ‘Bagja jalma, saha baé anu moal manggihan alesan pikeun kasandung ku Kami.’ Lukas 7:23, R. V. Bukti kaallahan-Na katempo dina kasaluyuanana jeung pangabutuh umat manusa anu keur sangsara. Kamulyaan-Na ditembongkeun dina karendahan-Na nurun ka kaayaan urang anu hina.”
“The disciples bore the message, and it was enough. John recalled the prophecy concerning the Messiah, ‘The Lord hath anointed Me to preach good tidings unto the meek; He hath sent Me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord.’ Isaiah 61:1, 2. The works of Christ not only declared Him to be the Messiah, but showed in what manner His kingdom was to be established. To John was opened the same truth that had come to Elijah in the desert, when ‘a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: and after the earthquake a fire; but the Lord was not in the fire:’ and after the fire, God spoke to the prophet by ‘a still small voice.’ 1 Kings 19:11, 12. So Jesus was to do His work, not with the clash of arms and the overturning of thrones and kingdoms, but through speaking to the hearts of men by a life of mercy and self-sacrifice.” Desire of Ages, 217.
“Murid-murid mawa ieu amanat, sarta éta geus cekap. Yahya nginget deui kana nubuat ngeunaan Al Masih, ‘PANGERAN parantos ngurapan Kami pikeun ngawartakeun kabar hadé ka jalma-jalma anu lemah lembut; Mantenna parantos ngutus Kami pikeun ngabebenah anu peot haténa, pikeun ngumumkeun kabébasan ka anu katangkep, jeung muka panjara pikeun maranéhna anu kabelenggu; pikeun ngumumkeun taun kurnia PANGERAN.’ Yesaya 61:1, 2. Karya-karya Kristus lain ngan ukur nyatakeun yén Anjeunna téh Al Masih, tapi ogé nembongkeun ku cara naon karajaan-Na baris ditegakkeun. Ka Yahya dibukakeun bebeneran anu sarua jeung anu parantos sumping ka Elia di gurun, nalika ‘angin anu gedé jeung kuat ngabedah gunung-gunung, sarta ngarempak batu-batu karang di payuneun PANGERAN; tapi PANGERAN henteu aya dina éta angin: sarta sanggeus éta angin aya lini; tapi PANGERAN henteu aya dina éta lini: sarta sanggeus éta lini aya seuneu; tapi PANGERAN henteu aya dina éta seuneu:’ sarta sanggeus éta seuneu, Allah nyarios ka nabi ku ‘sora leutik anu hening.’ 1 Raja-raja 19:11, 12. Kitu deui Yesus kedah ngalaksanakeun padamelan-Na, lain ku tabrakan pakarang jeung ngagulingkeun tahta-tahta sarta karajaan-karajaan, tapi ku nyarita ka haté manusa ngaliwatan kahirupan anu pinuh ku welas asih jeung pangorbanan diri.” Alfa dan Omega, 217.
God’s power is conveyed through His Word. It is delivered to “the hearts of men.” That was the lesson of the “still small voice.” Yet Elijah’s message is the external message identifying the forces outside of God’s people. Christ was telling Elijah in the “last days” His word is where the power is located, yet “the clash of arms and the overturning of thrones and kingdoms,” represented by the destructive wind, the earthquake and the fire represent three of the external forces represented in the book of Revelation that God’s people will be confronted with. The destructive “wind” is a symbol of Islam in Bible prophecy. The “earthquake” is the rebellion and anarchy of the French Revolution. The “fire” is the destruction brought upon Sodom and Gomorrah. Elijah had fled the papal power to get to the cave, so the Lord revealed to him that in spite of all the evil forces that make up the crisis at the end of the world, it is the still small voice where God’s power is to be found.
Kakawasaan Allah ditepikeun ngaliwatan Firman-Na. Eta dipasrahkeun ka “hate manusa.” Eta téh palajaran tina “sora leutik anu halimpu.” Sanajan kitu, pesen Elia téh nyaéta pesen lahiriah anu ngaidentifikasi kakuatan-kakuatan di luar umat Allah. Kristus keur ngabejaan Elia yén dina “poé-poé panungtungan” firman-Na téh tempat ayana kakawasaan, tapi “patempuran pakarang jeung dijungkiringkeunana tahta-tahta jeung karajaan-karajaan,” anu dilambangkeun ku angin nu ngancurkeun, lini, jeung seuneu, ngawakilan tilu kakuatan lahiriah anu digambarkeun dina kitab Wahyu anu bakal disanghareupan ku umat Allah. “Angin” anu ngancurkeun téh lambang Islam dina nubuat Alkitab. “Lini” téh pambarontakan jeung anarki Révolusi Perancis. “Seuneu” téh karuksakan anu ditimpakeun ka Sodom jeung Gomora. Elia geus ngungsi tina kakawasaan kapausan pikeun nepi ka guha éta, ku kituna Gusti némbongkeun ka anjeunna yén sanajan sagala kakuatan jahat anu nyusun krisis dina ahir dunya, nya dina sora leutik anu halimpu éta kakawasaan Allah kapanggih.
Moses, Elijah and John the Baptist all testify to witnessing God’s character from a cave. The “cave” is the only sign that will be given to a wicked and adulterous generation. Jesus spoke of the “adulterous and wicked generation,” which is the generation of the “last days” of the investigative judgment. The sign for that generation was the prophet Jonah that had spent three days in a cave—the belly of a whale.
Musa, Elia, sareng Yohanes Pembaptis sadayana mere kasaksian yén maranéhna nyaksian tabiat Allah ti jero hiji guha. “Guha” éta mangrupikeun hiji-hijina tanda anu bakal dipaparinkeun ka hiji angkatan anu jahat sareng murtad. Yesus nyarios ngeunaan “angkatan anu murtad sareng jahat,” nyaéta angkatan dina “poé-poé panungtungan” tina pangadilan panyilidikan. Tanda pikeun angkatan éta nyaéta nabi Yunus anu geus nyéépkeun tilu poé dina hiji guha—beuteung lauk paus.
And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet. For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation. Luke 11:29, 30.
Jeung nalika jalma réa geus ngumpul pageuh, Anjeunna mimiti ngadawuh, “Ieu teh hiji turunan anu jahat; maranehna neangan hiji tanda; tapi moal aya tanda anu dipaparinkeun ka eta, iwal tanda Nabi Yunus. Sabab sakumaha Yunus jadi tanda ka urang Niniwe, kitu deui Putra Manusa bakal jadi tanda ka ieu turunan.” Lukas 11:29, 30.
Jonah was in a belly of the whale for three days and three nights, as was Jesus in the grave for three days. Jonah was a sign and so is Jesus. They represent the sign of the resurrection, which of course, follows death.
Yunus aya di jero beuteung lauk paus salila tilu poé jeung tilu peuting, sakumaha Isa aya di jero kubur salila tilu poé. Yunus téh hiji tanda, kitu deui Isa. Maranéhna ngagambarkeun tanda kabangkitan, anu tangtu waé, lumangsung sanggeus pati.
Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. Matthew 12:38–41.
Tuluy sababaraha ahli Kitab jeung urang Parisi ngawaler, pokna, “Guru, kami hayang ningali hiji tanda ti anjeun.” Tapi Anjeun ngawaler sarta ngandika ka maranéhna, “Turunan anu jahat jeung murtad ieu néangan tanda; tapi moal aya tanda anu dipaparinkeun ka dinya, iwal ti tanda nabi Yunus. Sabab sakumaha Yunus aya tilu poé tilu peuting dina beuteung lauk gedé, kitu ogé Putra Manusa bakal aya tilu poé tilu peuting dina jero bumi. Jalma-jalma Niniwe bakal gugah dina pangadilan babarengan jeung turunan ieu, sarta bakal ngahukum éta; sabab maranéhna tobat ku pangwawaran Yunus; jeung, tenjo, anu leuwih agung ti Yunus aya di dieu.” Mateus 12:38–41.
If we understand the principle of the repetition of history, in conjunction with the fact that all sacred history identifies the end of the world, then Jonah and Christ’s death, burial and resurrection are the “sign” and also the message for God’s people now. When Jonah was cast out of the belly of the whale, he proclaimed the message, just as the message of the resurrection of Christ was immediately proclaimed when the angel removed the rock from the cave that Christ was in. Those represented by Moses, Elijah, Jonah and Christ are symbolizing not only God’s people of the “last days,” but also the message that each of them gave.
Lamun urang ngartos prinsip ulanganana sajarah, babarengan jeung kanyataan yén sakabéh sajarah suci nandakeun ahir dunya, mangka pupusna, panguburan, jeung kabangkitan Yunus jeung Kristus téh jadi “tanda” sarta ogé jadi amanat pikeun umat Allah dina mangsa ayeuna. Nalika Yunus dipiceun ti jero beuteung lauk paus, anjeunna ngumumkeun amanat éta, sakumaha amanat ngeunaan kabangkitan Kristus geuwat diumumkeun waktu malaikat nyabut batu tina guha tempat Kristus aya. Maranéhna anu dilambangkeun ku Musa, Élias, Yunus, jeung Kristus téh ngalambangkeun lain ukur umat Allah dina “poé-poé pamungkas,” tapi ogé amanat anu dipasihkeun ku masing-masing maranéhna.
The sign of Jonah includes the cave experience where the merciful character of Christ is manifested. The same mercy that Jesus extended to Elijah was extended to Jonah as he fled from his responsibility of proclaiming the message. There is much more to say of Jonah, but other points now need to be addressed.
Tanda Yunus ngawengku pangalaman guha, tempat sipat welas asih Kristus dipidangkeun. Welas asih anu sarua anu ku Yesus dipaparinkeun ka Éliah, dipaparinkeun ogé ka Yunus nalika anjeunna ngungsi tina tanggung jawabna pikeun ngawawarkeun éta amanat. Masih loba deui anu bisa diucapkeun ngeunaan Yunus, tapi ayeuna aya perkara-perkara séjén anu perlu dibahas heula.
The cave, among other things represents death and resurrection. God’s covenant people in the last days have been identified on multiple witnesses as having been dead and then resurrected. Of course, a Christian must be born again to see the kingdom of God, and this represents the death of the old carnal man, but prophetically it means more. It speaks of a message that is stopped in its tracks. Elijah stopped proclaiming the message, Jonah fled from proclaiming the message. John was thrown in prison and executed. Jesus was crucified.
Gua éta, salian ti harti-harti séjén, ngagambarkeun pati jeung kabangkitan. Umat perjangjian Allah dina poé-poé panungtungan geus diidéntifikasi ku sababaraha saksi minangka jalma-jalma anu geus paéh tuluy dihudangkeun deui. Tangtu waé, saurang Kristen kudu dilahirkeun deui supaya bisa ningali Karajaan Allah, sarta ieu ngagambarkeun pupusna manusa heubeul anu dagingawi, tapi dina harti nubuat ieu ngandung harti anu leuwih jero. Ieu nyaritakeun hiji amanat anu dieureunkeun di tengah jalan. Élia eureun ngawawarkeun éta amanat, Yunus kabur tina ngawawarkeun éta amanat. Yohanes dipiceun ka panjara sarta dipaéhan. Isa Al-Masih disalib.
The sign of Jonah therefore is not simply about death and resurrection, it is about the death and resurrection of a message, and all the messages typified in God’s word represent the final warning message that was given to Jesus by the Father, who then gave it to Gabriel, who then gave it to the prophet, who then wrote it and sent it to the churches. God was willing to end the message and start over in the cave experience of Moses. Elijah ended his work as a messenger and fled to the cave. Jonah fled to Tarshish. John the Baptist was murdered, as was Jesus. All of these testimonies are to be brought to the book of Revelation and aligned with one another. Daniel and Revelation are two books, but the “testimony of Jesus” identifies that they are also one book. They possess the same characteristics as the Bible. Two books that make one book and two authors that represent two witnesses.
Ku kituna tanda Yunus téh lain saukur ngeunaan maot jeung hudang deui, tapi ngeunaan maot jeung hudang deui hiji amanat, sarta sakabéh amanat anu dilambangkeun dina firman Allah ngagambarkeun amanat pangélinging pamungkas anu dipasihkeun ku Rama ka Yesus, anu satuluyna dipasrahkeun ka Jibril, anu satuluyna dipasrahkeun ka nabi, anu tuluy nyeratna sarta ngirimkeunana ka jamaah-jamaah. Allah kersa mungkas éta amanat jeung ngamimitian deui dina pangalaman guha Musa. Elia mungkas pagaweanana minangka utusan sarta ngungsi ka guha. Yunus ngungsi ka Tarsis. Yohanes Pembaptis dipaéhan, kitu deui Yesus. Sakabéh kasaksian ieu kudu dibawa ka kitab Wahyu sarta disaluyukeun silih jeung nu séjén. Daniel jeung Wahyu téh dua kitab, tapi “kasaksian Yesus” nétélakeun yén duanana ogé mangrupakeun hiji kitab. Duanana miboga ciri-ciri anu sarua jeung Alkitab. Dua kitab anu ngajadikeun hiji kitab, jeung dua panulis anu ngagambarkeun dua saksi.
Daniel, a captive of Babylon and thereafter Medo-Persia symbolically died when he was thrown into the lion’s den. Jonah symbolically died when eaten by the whale. John the Revelator symbolically died when he was thrown into the boiling oil. William Miller died but has the promise that angels are waiting at his grave for the resurrection of the righteous. The ministry Future for America symbolically died on July 18, 2020.
Daniel, saurang tawanan Babul lajeng Medo-Persia, sacara simbolis pupus nalika anjeunna dialungkeun kana guha singa. Yunus sacara simbolis pupus nalika ditelen ku lauk paus. Yohanes nu nampi Wahyu sacara simbolis pupus nalika anjeunna dialungkeun kana minyak nu ngagolak. William Miller pupus, tapi anjeunna miboga jangji yén malaikat-malaikat keur ngadagoan di kuburna pikeun kabangkitan jalma-jalma bener. Palayanan Future for America sacara simbolis pupus dina 18 Juli 2020.
The final warning message is set within the context of the papal power’s deadly wound being healed. The healing of the wound is a specific subject of chapters thirteen and seventeen of Revelation. When the deadly wound is healed the resurrected papacy will become the eighth kingdom represented in chapter seventeen of Revelation. It is identified as the eighth, that is of the seven. Eight is symbolic of resurrection, for circumcision as the seal of the covenant relationship was to be carried out on the eighth day after a male child was born. That rite was replaced by baptism in the Christian dispensation, and baptism represent the death, burial and resurrection of Christ. Christ was resurrected on the day after the seventh day. He therefore was resurrected prophetically on the eighth day. After one thousand years of rest, the earth made new is resurrected in the eighth millennium.
Pesen pangwawadi nu pamuput dipaselang dina kontéks tatu nu maéhkeun dina kakawasaan kapausan anu keur cageur deui. Cageurna éta tatu mangrupa jejer husus dina Wahyu bab tilu welas jeung tujuh welas. Lamun tatu nu maéhkeun éta geus cageur, kapausan anu hirup deui bakal jadi karajaan kadalapan anu dipidangkeun dina Wahyu bab tujuh welas. Eta diidéntifikasi minangka nu kadalapan, nyaéta nu asalna tina tujuh. Angka dalapan mangrupa lambang kabangkitan, sabab sunat salaku materai tina hubungan perjangjian kudu dipigawé dina poé kadalapan sanggeus anak lalaki dilahirkeun. Upacara éta diganti ku baptisan dina tatanan Kristen, jeung baptisan ngawakilan pupusna, pangkuburan, jeung kabangkitan Kristus. Kristus dihudangkeun deui dina poé sanggeus poé katujuh. Ku kituna, sacara nubuat Anjeunna dihudangkeun deui dina poé kadalapan. Sanggeus sarebu taun pangreureuhan, bumi anu dijadikeun anyar dihudangkeun deui dina milénium kadalapan.