And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.
Sanggeus tilu poé satengah, Roh kahirupan ti Allah asup ka maranéhna, tuluy maranéhna nangtung dina sampéanna; sarta kasieun anu kacida hébatna tumiba ka sakur anu ningali maranéhna. Jeung maranéhna ngadéngé sora anu tarik ti sawarga, nyebut ka maranéhna, “Naék ka dieu.” Tuluy maranéhna naék ka sawarga dina méga; sarta musuh-musuh maranéhna ningali maranéhna. Wahyu 11:11, 12.
After being trampled down in the street, Elijah and Moses receive the Comforter and they then stand upon their feet. Ezekiel’s valley of bones first hear a noise and then experience a shaking, but they were still without breath.
Sanggeus digencét di jalan, Élia jeung Musa nampi Sang Panglipur, tuluy maranéhna nangtung dina sukuna. Tulang-tulang dina lebak sakumaha katémbong ku Yehezkiel mimitina ngadéngé sora, tuluy ngalaman oyag, tapi maranéhna kénéh can boga napas.
So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:7, 8.
Ku kituna sim kuring ngaramal sakumaha diparéntahkeun ka sim kuring; sarta waktu sim kuring ngaramal, aya sora, jeung lah aya hiji goncangan, tulang-tulang téh ngariung, tulang papasangan jeung tulangna. Jeung nalika sim kuring nenjo, lah urat-urat jeung daging nimbul nutupan éta tulang-tulang, sarta kulit nutupan luhureunana; tapi can aya napas dina maranéhna. Yehezkiel 37:7, 8.
When the bodies have been reconstituted, they hear the message of the four winds.
Nalika badan-badan geus direkonstitusi deui, maranéhna ngadéngé pesen ti opat angin.
Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Ezekiel 37:9, 10.
Saterusna Anjeunna ngadawuh ka kaula, “Nubuatkeun ka angin, nubuatkeun, eh anak manusa, sarta bejakeun ka angin, Kieu timbalan Gusti Allah: He napas, datanglah ti opat penjuru angin, sarta hembuskeun ka maranéhna anu geus tiwas ieu, supaya maranéhna hirup.” Ku kituna kaula nubuat sakumaha anu diparéntahkeun ku Anjeunna ka kaula, tuluy napas éta asup ka maranéhna, sarta maranéhna hirup, tuluy narangtung dina suku-sukuna, jadi hiji balad anu kacida lobana. Yehezkiel 37:9, 10.
All the prophets identify the end of the world, so the passage from Ezekiel produces a dilemma for those who wish to avoid the message of Revelation eleven’s two prophets. Of course, for those who wish to reject the message the easiest lie they can tell themselves is that Revelation eleven is just a history that represents the French Revolution, and it has no end of the world application. But if you accept the premise that even Revelation eleven identifies the end of the world, then you must reconcile the fact that the mighty army at the end of the world that presents the third angel’s message in a loud cry is identified as being dead and resurrected in advance of their standing up as God’s army.
Sadaya nabi nandakeun ahir dunya, ku kituna petikan tina Yehezkiel nimbulkeun hiji dilema pikeun jalma-jalma anu hayang nyingkahan amanat ngeunaan dua nabi dina Wahyu pasal sabelas. Tangtu, pikeun jalma-jalma anu hayang nolak amanat éta, kabohongan anu panggampangna anu bisa ku maranéhna diucapkeun ka dirina sorangan nyaéta yén Wahyu pasal sabelas téh ngan saukur sajarah anu ngagambarkeun Révolusi Perancis, sarta éta henteu boga panerapan kana ahir dunya. Tapi lamun anjeun narima premis yén sanajan Wahyu pasal sabelas ogé nandakeun ahir dunya, mangka anjeun kudu nyaluyukeun kanyataan yén pasukan anu perkasa dina ahir dunya, anu nepikeun amanat malaikat katilu dina sora tarik, ditandakeun geus paéh sarta dihirupkeun deui saméméh maranéhna nangtung jadi pasukan Allah.
Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:11–14.
Geus anjeunna ngandika ka sim kuring, “He anak manusa, ieu tulang-tulang téh sakumna kulawarga Israil; lah maranéhna ngucap, ‘Tulang-tulang kami geus garing, harepan kami geus leungit; kami geus kapisah pikeun bagian kami masing-masing.’ Ku sabab éta, ramalkeun jeung ucapkeun ka maranéhna, Kieu timbalan Gusti ALLAH: ‘Lah, he umat-Ku, Kami baris muka kuburan-kuburan maranéh, jeung ngabalukarkeun maranéh naék kaluar ti kuburan-kuburan maranéh, sarta mawa maranéh ka tanah Israil. Jeung maranéh bakal nyaho yén Kami ieu PANGERAN, lamun Kami geus muka kuburan-kuburan maranéh, he umat-Ku, sarta ngaluarkeun maranéh ti kuburan-kuburan maranéh. Jeung Kami baris nempatkeun Roh Kami di jero maranéh, sarta maranéh bakal hirup, jeung Kami baris nempatkeun maranéh di tanah maranéh sorangan; mangka maranéh bakal nyaho yén Kami, PANGERAN, geus ngadawuhkeunana, sarta geus ngalaksanakeunana,’ kitu timbalan PANGERAN.” Ezekiel 37:11–14.
Christ ascended into heaven with a cloud and He returns with clouds, and the clouds represent angels. Moses and Elijah ascend up into heaven in a cloud that represents the message of the third angel that flies in the midst of heaven at the Sunday law in the United States. Moses and Elijah ascend up into heaven at the Sunday law in connection with a message of Islam.
Al Masih naék ka sawarga kalawan mega, jeung Anjeunna bakal mulang kalawan mega-mega, sarta mega-mega éta ngagambarkeun malaikat. Musa jeung Elia naék ka sawarga dina hiji mega anu ngagambarkeun amanat malaikat katilu anu ngalayang di tengah langit dina mangsa hukum Minggu di Amérika Sarikat. Musa jeung Elia naék ka sawarga dina mangsa hukum Minggu dina patalina jeung hiji amanat ngeunaan Islam.
Isaiah identifies many of the truths connected with this history and in the very same passage that Jesus referenced to identify His work. He employed the prophets Elijah and Elisha as examples of a prophetic message not being received by their own countrymen, and it immediately brought those of the church in Nazareth to anger and they sought to kill him.
Yesaya netelakeun loba bebeneran anu patali jeung sajarah ieu, sarta dina petikan anu sarua pisan anu dicutat ku Isa pikeun ngaidéntifikasi pagawean-Na. Anjeunna ngagunakeun nabi Elia jeung Elisa minangka conto yén amanat kenabian henteu ditarima ku bangsana sorangan, sarta éta geuwat ngagedurkeun amarah jalma-jalma garéja di Nasaret nepi ka maranéhna néangan jalan pikeun maehan Anjeunna.
The spirit of the Lord God is upon me; because 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, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations.
Roh PANGERAN Allah aya dina kami; sabab PANGERAN geus ngurapi kami pikeun ngawartakeun warta anu hade ka anu lemah lembut; Anjeunna geus ngutus kami pikeun ngabeungkeut anu patah haté, pikeun ngumumkeun kabébasan ka anu katangkep, jeung muka panjara pikeun maranéhna anu kaiket; pikeun ngumumkeun taun katarimaan PANGERAN, jeung poé pamales kanyeri ti Allah urang; pikeun ngalilipur sakumna anu ngungun; pikeun nangtukeun ka maranéhna anu ngungun di Sion, pikeun maparin ka maranéhna kaéndahan gaganti lebu, minyak kabungahan gaganti duka, pakéan pujian gaganti roh kasedihan; supaya maranéhna disebut tatangkalan kabeneran, taneman PANGERAN, supaya Anjeunna dimulyakeun. Jeung maranéhna baris ngawangun deui ruruntuhan baheula, maranéhna baris ngadegkeun deui karuksakan baheula, jeung maranéhna baris ngomean kota-kota anu ruruntuhan, karuksakan tina loba turunan. Jeung urang asing baris nangtung sarta ngangon domba-domba maranéh, jeung anak-anak nu lian bangsa baris jadi tukang bajak maranéh jeung nu ngurus kebon anggur maranéh. Tapi maranéh baris dingaranan Imam-imam PANGERAN; jelema-jelema baris nyebut maranéh Palayan-palayana Allah urang; maranéh baris ngadahar kabeungharan bangsa-bangsa séjén, jeung dina kamulyaan maranéhna maranéh baris muji diri. Gaganti éra maranéh maranéh baris meunang bagian rangkep dua; jeung gaganti kahina maranéhna baris bungah ku bagianna: ku sabab kitu di tanahna maranéhna baris miboga bagian rangkep dua; kabungahan anu langgeng bakal jadi milik maranéhna. Sabab Kami, PANGERAN, nyaah ka kaadilan, Kami hate kana rampasan pikeun kurban beuleuman; jeung Kami baris ngarahkeun pagawéan maranéhna dina kayaktian, jeung Kami baris nyieun hiji perjangjian anu langgeng jeung maranéhna. Jeung turunan maranéhna bakal dipikawanoh di antara bangsa-bangsa séjén, jeung anak-incuna di antara jalma-jalma: sakumna anu ningali maranéhna baris ngaku yén maranéhna téh turunan anu geus diberkahan ku PANGERAN. Kami kacida bungahna dina PANGERAN, jiwa kami bakal girang dina Allah kami; sabab Anjeunna geus ngapakéankeun kami ku pakéan kasalametan, Anjeunna geus nyalimputan kami ku jubah kabeneran, sakumaha panganten lalaki ngahias dirina ku pakakas hias, jeung sakumaha panganten awéwé ngapantéskeun dirina ku permata-permatana. Sabab sakumaha bumi ngaluarkeun pucukna, jeung sakumaha kebon nyababkeun anu ditebar di jerona tumuwuh; kitu ogé PANGERAN Allah baris nyababkeun kabeneran jeung pujian mucunghul di payuneun sakumna bangsa.
For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name. Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God. Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah, and thy land Beulah: for the Lord delighteth in thee, and thy land shall be married. For as a young man marrieth a virgin, so shall thy sons marry thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee. I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the Lord, keep not silence. And give him no rest, till he establish, and till he make Jerusalem a praise in the earth. The Lord hath sworn by his right hand, and by the arm of his strength, Surely I will no more give thy corn to be meat for thine enemies; and the sons of the stranger shall not drink thy wine, for the which thou hast laboured: But they that have gathered it shall eat it and praise the Lord; and they that have brought it together shall drink it in the courts of my holiness. Go through, go through the gates; prepare ye the way of the people; cast up, cast up the highway; gather out the stones; lift up a standard for the people. Behold, the Lord hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and his work before him. And they shall call them, The holy people, The redeemed of the Lord: and thou shalt be called, Sought out, A city not forsaken. Isaiah 61:1–62:12.
Demi Sion, Kami moal cicingeun, jeung demi Yerusalem, Kami moal reureuh, nepi ka kabeneranana medal kawas caang, jeung kasalametanana kawas lampu anu hurung. Jeung bangsa-bangsa bakal ningali kabeneran anjeun, jeung sakabeh raja kamulyaan anjeun; sarta anjeun bakal disebat ku ngaran anyar, anu bakal dipasihkeun ku sungut PANGERAN. Anjeun ogé bakal jadi makuta kamulyaan dina panangan PANGERAN, jeung diadém karajaan dina panangan Allah anjeun. Anjeun moal deui disebat Nu Ditinggalkeun; tanah anjeun ogé moal deui disebat Nu Tegal; tapi anjeun bakal disebat Hepsiba, jeung tanah anjeun Beula; sabab PANGERAN mikaasih ka anjeun, jeung tanah anjeun bakal dikawinkeun. Sabab sakumaha saurang nonoman ngawinkeun hiji parawan, kitu putra-putra anjeun bakal ngawinkeun anjeun; jeung sakumaha panganten lalaki bungah ku panganten awewe, kitu Allah anjeun bakal bungah ku anjeun. Kami geus netepkeun para pangawal dina témbok-témbok anjeun, eh Yerusalem, anu moal kungsi cicing beurang atawa peuting; maranéh anu nyebut PANGERAN, ulah maraneh cicingeun. Jeung ulah mere Mantenna reureuh, nepi ka Mantenna netepkeun, jeung nepi ka Mantenna ngajadikeun Yerusalem pujian di sakuliah bumi. PANGERAN geus sumpah ku panangan katuhuna, jeung ku panangan kakawasaan-Na, Saéstuna, Kami moal deui masrahkeun gandum anjeun jadi kadaharan pikeun musuh-musuh anjeun; jeung anak-anak urang asing moal nginum anggur anjeun, anu ku anjeun geus dipigawé kalayan susah payah: tapi anu ngumpulkeunana, maranéhna anu bakal ngahakanana sarta muji PANGERAN; jeung anu ngarakitna babarengan, maranéhna anu bakal nginumna di palataran kasucian Kami. Ngaliwatan, ngaliwatan panto-panto gerbang; siapkeun jalan pikeun umat; urug, urug jalan raya; singkirkeun batu-batu; angkatkeun panji pikeun umat. Tingali, PANGERAN geus ngumumkeun nepi ka tungtung dunya, Ucapkeun ka putri Sion, Tingali, kasalametan anjeun datang; tingali, ganjaran-Na aya jeung Mantenna, jeung padamelan-Na aya di payuneun-Na. Jeung maranéhna bakal nyebut maranéhna, Umat suci, Jalma-jalma anu geus ditebus ku PANGERAN: jeung anjeun bakal disebat, Nu Dipilari, Hiji kota anu henteu ditinggalkeun. Yesaya 61:1–62:12.
The Lord enters into “an everlasting covenant” with the one hundred and forty-four thousand who have previously been “forsaken,” but then become “a city” that is “not forsaken.” They were “desolate,” and dead in the street. Isaiah identifies them as the “Priests of the Lord,” the Lord’s “ministers,” a “holy people” and the “watchmen” on the walls of Zion.
PANGERAN ngajalin “perjangjian anu langgeng” jeung saratus opat puluh opat rébu anu saméméhna geus “ditinggalkeun,” tapi tuluy jadi “hiji kota” anu “teu ditinggalkeun.” Maranéhna “taringgal sepi,” sarta maot di jalan. Yesaya ngaidentipikasi maranéhna minangka “Imam-imam PANGERAN,” “abdi-abdi” PANGERAN, “umat anu suci,” jeung “juru-jaga” dina témbok Sion.
In contrast with those who rejoiced over their dead bodies, God then rejoices over them “as the bridegroom rejoiceth over the bride.” The bride has then been made ready. Just as in the promise to Philadelphia the Lord gives them a “new name,” and He identifies their name as “Hephzibah” and “Beulah.” Hephzibah means my delight is in her, and Beulah means to marry. The Lord marries those represented by Elijah and Moses.
Sabalikna jeung maranéhanana anu suka cita ku sabab mayit-maranehanana, Allah tuluy suka cita ku sabab maranéhna “sakumaha panganten lalaki suka cita ku sabab panganten awéwé.” Panganten awéwé harita geus dijadikeun siap. Saperti dina jangji ka Piladélpia, Gusti maparin ka maranéhna hiji “ngaran anyar,” sarta Anjeunna nétélakeun yén ngaran maranéhna téh “Hépsiba” jeung “Beula.” Hépsiba hartina kasukaan Kami aya ka dirina, jeung Beula hartina nikah. Gusti nikah jeung maranéhanana anu dilambangkeun ku Élia jeung Musa.
The work they are given is to prepare the way for Christ Second Coming by preaching the “good tidings” of Christ and His righteousness “unto the end of the world.” They have been anointed by the Comforter in the outpouring of the Spirit and will then be lifted “up as a standard,” as “a great voice from heaven” says “unto them, Come up hither.” They will then be as “a crown of glory” and “a royal diadem” in the hand of the Lord. Zechariah identifies the same crown as an ensign, while also placing the event during the time of the latter rain.
Pagawean anu dipaparinkeun ka maranéhna nyaéta nyiapkeun jalan pikeun Kadatangan Kristus anu Kadua ku ngawawarkeun “warta hadé” ngeunaan Kristus jeung kabeneran-Na “nepi ka tungtung dunya.” Maranéhna geus diurapi ku Sang Panglipur dina curahan Roh, sarta tuluy bakal diangkat “jadi hiji panji,” nalika “sora gedé ti sawarga” ngandika “ka maranéhna, Naék ka dieu.” Saterusna maranéhna bakal jadi “makuta kamulyaan” jeung “diadém karajaan” dina panangan PANGERAN. Zakaria ngaidéntifikasi makuta anu sarua éta minangka hiji panji, bari ogé nempatkeun éta kajadian dina mangsa hujan panungtungan.
And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. Zechariah 9:16–10:1.
Jeung PANGERAN, Allah maranéhna, bakal nyalametkeun maranéhna dina poe eta, saperti domba umat-Na; sabab maranéhna bakal jadi saperti batu-batu dina hiji makuta, diangkat luhur jadi panji-panji di tanah-Na. Sabab kacida agungna kahadéan-Na, jeung kacida agungna kaendahan-Na! Gandum bakal ngagumbirakeun para nonoman, jeung anggur anyar para mojang. Ménta ka PANGERAN hujan dina mangsa hujan ahir; mangka PANGERAN bakal ngadamel mega-mega caang, jeung maparin ka maranéhna hujan pancuran, ka unggal jalma jukut di tegalan. Zakaria 9:16–10:1.
They will be the “flock of His people,” but the Lord has a second flock who are then still in Babylon who he will also call. Their work will be to rebuild the “old” waste places and the “desolations” of many generations. They will be those who return and reestablish the old paths that have been rejected and covered up within Adventism and without Adventism. They will return to the Millerite foundational truths and present them in their purity to Laodicean Adventism and they will also present a message to those outside of Adventism concerning the “old” truths connected with God’s law, especially the Sabbath. In doing so they will use the histories of many generations to illustrate the new history. Their work will take place during the latter rain, when the judgments of God are in the land. When the Lord with His right hand, lifts them up as an ensign the entire world that had previously rejoiced over their dead bodies lying in the street will see the ensign, and hear the watchmen’s warning trumpet.
Aranjeunna baris jadi “domba umat-Na,” tapi Gusti ngabogaan domba anu kadua anu dina mangsa harita masih aya di Babul, anu ogé bakal disaur ku Mantenna. Pakasaban maranéhna nyaéta ngawangun deui tempat-tempat runtah anu “heubeul” jeung “karuksakan” tina loba turunan. Maranéhna baris jadi jalma-jalma anu mulang sarta ngadegkeun deui jalan-jalan heubeul anu geus ditolak jeung katutupan di jero Adventisme jeung di luar Adventisme. Maranéhna bakal mulang kana bebeneran-bebeneran dasar Millerite sarta nembongkeunana dina kasucianana ka Adventisme Laodikea, sarta maranéhna ogé bakal mawa hiji amanat ka jalma-jalma di luar Adventisme ngeunaan bebeneran-bebeneran “heubeul” anu patali jeung hukum Allah, utamana Sabat. Dina ngalakukeun kitu maranéhna bakal ngagunakeun sajarah loba turunan pikeun ngagambarkeun sajarah anu anyar. Pakasaban maranéhna bakal lumangsung dina mangsa hujan panungtungan, nalika pangadilan-pangadilan Allah aya di éta tanah. Nalika Gusti, ku panangan katuhu-Na, ngangkat maranéhna jadi hiji panji, sakuliah dunya anu saméméhna geus girang ku sabab mayit maranéhna ngagolér di jalan bakal ningali éta panji, sarta ngadéngé tarompet panggeuing para pangawal.
All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.
Eh sakumna pangeusi dunya, jeung nu maratuh di bumi, tingalilah, lamun Anjeunna ngangkat hiji panji di pagunungan; jeung lamun Anjeunna niup tarompet, dangukeunlah. Yesaya 18:3.
In chapter eleven of Revelation when those who had been rejoicing over their dead bodies see them stand up “great fear fell upon them which saw them.”
Dina pasal kasabelas tina Kitab Wahyu, nalika jalma-jalma anu geus bungah ku sabab mayit-maranehna ningali maranehna nangtung deui, “kasieun anu kacida gedéna tumiba ka jalma-jalma anu ningali maranehna.”
Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited. And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:8, 9.
Tuluy urang Asyur bakal rubuh ku pedang, lain ku pedang jelema perkasa; jeung pedang, lain pedang jelema hina, bakal ngalalap anjeunna; tapi anjeunna bakal ngungsi ti pedang, jeung para nonomanana bakal remuk kakuatanana. Jeung anjeunna bakal nyorang ka pangberokan anu kuat ku sabab sieun, jeung para pangéranana bakal kasieunan ku panji, saur PANGERAN, anu seuneuna aya di Sion, jeung tanurna aya di Yerusalem. Yesaya 31:8, 9.
All the prophet’s testimonies come together in the book of Revelation. The Assyrian represents the king of the north in Daniel eleven verse forty to forty-five who comes to his end with none to help. When the one hundred and forty-four thousand, who are God’s watchmen, blow the trumpet the entire world will hear and be afraid. Those represented by the two prophets will be “anointed” by the Comforter “to preach good tidings” that are the “tidings out of the east and out of the north” that “trouble” the king of the north in Daniel chapter eleven verse forty-four and that marks the beginning of the persecution of the Sunday law crisis. At that time the Gentiles will respond to the message to come out of Babylon and come and join the priests of the Lord, who are also represented as “a root of Jesse,” thus identifying the biblical methodology that they will use to present the warning message unto the Gentiles.
Sakabéh kasaksian nabi ngahiji dina kitab Wahyu. Urang Asyur ngalambangkeun raja kalér dina Daniel pasal sabelas ayat opat puluh nepi ka opat puluh lima, anu ahirna nepi ka tungtungna kalayan taya saurang ogé anu nulungan anjeunna. Nalika saratus opat puluh opat rébu, anu mangrupa pangjaga-pangjaga Allah, niup tarompet, sakuliah dunya bakal ngadangu sarta sieun. Maranéhna anu dilambangkeun ku dua nabi bakal “diurapi” ku Panglipur “pikeun ngawartakeun béja alus,” nyaéta “béja ti wétan jeung ti kalér” anu “ngaganggu” raja kalér dina Daniel pasal sabelas ayat opat puluh opat, sarta éta nandaan mimiti panganiayaan dina krisis hukum Minggu. Dina mangsa éta bangsa-bangsa séjén bakal ngaréspon kana pekabaran supaya kaluar ti Babul sarta datang ngahiji jeung imam-imam PANGERAN, anu ogé dilambangkeun minangka “akar Isai,” ku kituna ngaidéntifikasi métodologi biblikal anu bakal dipaké ku maranéhna pikeun nampilkeun pekabaran pangéling ka bangsa-bangsa séjén.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.
Jeung dina poe eta bakal aya hiji akar Isai, anu bakal nangtung jadi panji pikeun bangsa-bangsa; ka anjeunna bangsa-bangsa kapir bakal neangan; jeung pangreureuhna bakal mulya. Jeung bakal kajadian dina poe eta, yén Gusti bakal ngulinkeun deui panangan-Na pikeun kadua kalina guna mulangkeun sesa umat-Na anu baris kari, ti Asyur, jeung ti Mesir, jeung ti Patros, jeung ti Kus, jeung ti Elam, jeung ti Sinear, jeung ti Hamat, jeung ti pulo-pulo laut. Jeung Mantenna bakal ngadegkeun hiji panji pikeun bangsa-bangsa, sarta bakal ngumpulkeun jalma-jalma buangan Israil, jeung ngahijikeun deui anu paburencay ti Yuda ti opat juru bumi. Yesaya 11:10–12.
The Lord gathered His people on September 11, 2001 with the message that identified Islam’s attack as the arrival of the third woe. The Lord gathers His people again a second time after they have been dead in the street. When He does so those gathered are identified as “the outcasts of Israel,” the “dispersed of Judah.” They were cast out into the streets on July 18, 2020, but they are gathered a second time to be the ensign that gathers God’s other flock that are still in Babylon. The gathering of those still in Babylon begins at the Sunday law in the United States, which is the second of two voices in Revelation eighteen.
Pangeran ngumpulkeun umat-Na dina 11 Séptémber 2001 ku pesen anu ngaidéntifikasi serangan Islam salaku datangna cilaka anu katilu. Pangeran ngumpulkeun deui umat-Na pikeun kadua kalina sanggeus maranéhna geus paéh di jalan. Nalika Anjeunna ngalakukeun kitu, jalma-jalma anu dikumpulkeun éta diidéntifikasi salaku “jalma-jalma buangan Israél,” “anu kasarakkeun ti Yuda.” Maranéhna dibuang ka jalan-jalan dina 18 Juli 2020, tapi maranéhna dikumpulkeun pikeun kadua kalina supaya jadi panji anu ngumpulkeun domba Allah anu séjén anu masih aya di Babul. Pangumpulan jalma-jalma anu masih aya di Babul dimimitian dina hukum Minggu di Amérika Serikat, anu mangrupa nu kadua tina dua sora dina Wahyu dalapan welas.
The first gathering took place on September 11, 2001 when Islam struck the United States. As the ensign that is to be gathered a second time they are represented as the root of Jesse, which is a symbol which represents the work of Alpha and Omega illustrating the end of a thing with the beginning of a thing. The first gathering was marked by an Islamic strike upon the United States and illustrates and identifies an Islamic strike upon the United States as the second gathering. When the root of Jesse stands for an ensign to the Gentiles his “rest” shall be glorious, for the ensign will lead those still in Babylon back to the biblical old path of the seventh-day Sabbath, thus marking the raising of the ensign for the Gentiles at the Sunday law crisis.
Pakumpulan kahiji lumangsung dina 11 Séptémber 2001 nalika Islam nyerang Amérika Sarikat. Salaku panji anu baris dihimpun pikeun kadua kalina, maranéhna digambarkeun minangka akar Isai, nyaéta hiji lambang anu ngagambarkeun pagawean Alfa jeung Omega, anu némbongkeun ahir hiji perkara babarengan jeung awal hiji perkara. Pakumpulan kahiji ditandaan ku serangan Islam ka Amérika Sarikat sarta ngagambarkeun jeung nandaan serangan Islam ka Amérika Sarikat minangka pakumpulan anu kadua. Nalika akar Isai nangtung jadi panji pikeun bangsa-bangsa Kapir, “pangreureuhan”-na bakal mulya, sabab éta panji bakal mingpin jalma-jalma anu masih aya di Babul balik deui kana jalan baheula anu alkitabiah, nyaéta Sabat poe katujuh, ku kituna nandaan diangkatna éta panji pikeun bangsa-bangsa Kapir dina krisis hukum Minggu.
The “ensign” first experiences a purification process that has been illustrated in Malachi chapter three, the two temple cleansings of Christ and of course the parable of the ten virgins at the end of the Millerite movement. The purification process at the beginning is repeated to the very letter at the end, and is represented by Isaiah in connection with a singular table that has been noted in a book. The rebellion of Adventism is the counterfeit table produced in 1863 to reject and replace the two tables noted in the book of Habakkuk chapter two.
“Panji” téh mimitina ngalaman hiji prosés panyucian anu geus digambarkeun dina Malakhi pasal tilu, dina dua kali beberesih Bait ku Kristus, sarta tangtu dina pasemon ngeunaan sapuluh parawan dina ahir gerakan Millerite. Prosés panyucian dina awal éta diulang deui nepi ka unggal rinci hurupna dina ahir, sarta ku Yesaya digambarkeun dina patalina jeung hiji méja tunggal anu geus dicatet dina hiji buku. Pemberontakan Adventisme téh nyaéta méja palsu anu dihasilkeun dina taun 1863 pikeun nampik jeung ngagantikeun dua méja anu kacatet dina kitab Habakuk pasal dua.
Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever: That this is a rebellious people, lying children, children that will not hear the law of the Lord: Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us. Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon: Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit. For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. But ye said, No; for we will flee upon horses; therefore shall ye flee: and, We will ride upon the swift; therefore shall they that pursue you be swift. One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill. And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. Isaiah 30:8–19.
Ayeuna indit, tuliskeun éta di hareupeun maranéhna dina hiji papan, sarta catetkeun dina hiji kitab, supaya éta jadi pikeun mangsa nu bakal datang, salalawasna langgeng: yén ieu téh bangsa nu doraka, barudak tukang bohong, barudak anu henteu daék ngadéngé hukum PANGERAN: anu nyarita ka para panilik, “Ulah ningali”; jeung ka para nabi, “Ulah ngaramalkeun ka kami perkara-perkara anu bener, caritakeun ka kami hal-hal anu ngalemeskeun hate, ramalkeun tipu daya: nyingkirlah tina jalan, péngkolkeun tina tapak, sing eureun Anu Mahasuci ti Israil aya di hareupeun kami.” Ku sabab éta, kieu timbalan Anu Mahasuci ti Israil, “Ku lantaran maranéh ngahinakeun ieu pangandika, jeung ngandelkeun panindesan jeung kajaliman, sarta nyanghareupan éta: ku sabab kitu ieu kajahatan bakal jadi ka maranéh saperti rétakan anu geus rék rubuh, ngagedéan dina témbok anu luhur, anu ruksakna datang ngadadak dina sakedapan. Mantenna bakal ngarecahkeun éta saperti pegatna wadah tukang pariuk anu dipeupeus nepi ka remuk; Mantenna moal nyésakeun nanaon: nepi ka dina remukanana moal kapanggih satépung ogé sempalan pikeun nyokot seuneu tina hawu, atawa pikeun nyiuk cai tina liang cai.” Sabab kieu timbalan Gusti ALLAH, Anu Mahasuci ti Israil, “Dina mulang jeung cicing tenang maranéh bakal disalametkeun; dina katenangan jeung kapercayaan bakal aya kakuatan maranéh”: tapi maranéh henteu daék. Sabalikna maranéh ngucap, “Henteu; kami rék ngungsi numpak kuda”; ku sabab éta maranéh bakal ngungsi: jeung, “Kami rék numpak nu gancang”; ku sabab éta anu ngudag maranéh bakal gancang. Sarebu urang bakal ngungsi ku anceman saurang; ku anceman lima urang maranéh bakal ngungsi: nepi ka maranéh kari saperti tihang panuduh dina puncak gunung, jeung saperti panji dina hiji pasir. Ku sabab éta PANGERAN bakal ngadagoan, supaya Mantenna mikeun kurnia ka maranéh, sarta ku sabab éta Mantenna bakal diluhurkeun, supaya Mantenna mikawelas ka maranéh: sabab PANGERAN téh Allah kaadilan: bagja sakur anu ngadagoan Mantenna. Sabab umat bakal cicing di Sion, di Yerusalem: maneh moal ceurik deui: Mantenna tangtu kacida mikeun kurnia ka maneh dina sora panyambat maneh; waktu Mantenna ngadéngé éta, Mantenna bakal ngawaler ka maneh. Yesaya 30:8–19.
In 1863 Adventism began the process of rejecting the prophetic message of William Miller as represented upon the two sacred tables of Habakkuk. Jesus illustrates the end with the beginning. In this passage the rebels at the beginning of Adventism, also represent the rebels at the end of Adventism. In both cases the rebellion represents a rejection of the prophetic message and methodology of each history, when they proclaim to the “seers,” “See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits.”
Dina taun 1863, Adventisme ngamimitian prosés nampik pesen nubuat William Miller sakumaha dilambangkeun dina dua loh suci Habakuk. Yesus ngagambarkeun ahir ku awal. Dina petikan ieu, para pambrontak dina awal Adventisme ogé ngawakilan para pambrontak dina ahir Adventisme. Dina dua-duana, pambrontakan éta ngawakilan panolakan kana pesen nubuat jeung metodologi tina masing-masing sajarah, nalika maranéhna nyarita ka para “jalma nu ningali,” “Ulah ningali; sarta ka para nabi, Ulah ngaramalkeun ka kami hal-hal anu bener, caritakeun ka kami hal-hal anu mulus, ramalkeun tipu daya.”
They also determine to leave the path when they proclaim “Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.” The path of the righteous is the “old paths” of Jeremiah chapter six verses sixteen and seventeen. The rebels determine not to walk in the foundational truths or to hearken to the sound of the trumpet that is blown by the watchmen that have been lifted up, representing the Millerite movement and the movement of Future for America.
Aranjeunna ogé mutuskeun ninggalkeun jalan nalika maranéhna ngumumkeun, “Minggirlah ti jalan, nyimpanglah tina tapakna, sing Pangeran Nu Mahasuci urang Israil dipiceun ti payuneun urang.” Jalan jalma-jalma bener téh nyaéta “jalan-jalan baheula” dina Yermia pasal genep ayat genep welas jeung tujuh welas. Para pangbarontak mutuskeun pikeun henteu leumpang dina bebeneran-bebeneran dasar atawa ngadéngékeun sora tarompét anu ditiup ku para pangawas anu geus diangkat, anu ngawakilan gerakan Millerite jeung gerakan Future for America.
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. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.
Kieu timbalan PANGERAN, Maraneh kudu nangtung di jalan-jalan, tuluy nenjo, sarta taroskeun ngeunaan jalan-jalan baheula, di mana jalan anu hade, lajeng lampahkeun eta, jeung maraneh bakal manggihan katengtreman pikeun jiwa maraneh. Tapi maranehna ngomong, “Kami moal leumpang di dinya.” Kitu deui Kami geus netepkeun para pangawas pikeun maraneh, bari ngandika, “Dangukeun sora tarompet.” Tapi maranehna ngomong, “Kami moal ngadangu.” Ku sabab eta, dengekeun, eh bangsa-bangsa, jeung terangkeun, eh jamaah, naon anu aya di antara maranehna. Dengekeun, eh bumi: beh, Kami rek ngadatangkeun musibat ka ieu bangsa, nya eta buah tina pikiran maranehna, lantaran maranehna teu ngadengekeun kana pangandika Kami, atawa kana hukum Kami, tapi geus nampik eta. Yermia 6:16–19.
The rebels’ refusal to walk in the old paths is also represented as their desire to “cause the Holy One of Israel to cease from before them”, and represents the rejection of the message of the Midnight Cry which is premised upon the Alpha and Omega illustrating the end of Adventism with the beginning.
Panolakan maranéhna anu ngabangkang pikeun leumpang dina jalan-jalan baheula ogé digambarkeun minangka kahayang maranéhna pikeun “ngajadikeun Sang Mahasuci ti Israil nyingkir ti payuneun maranéhna”, sarta ngagambarkeun panolakan kana amanat Seruan Tengah Peuting anu didasarkeun kana Alfa jeung Omega anu mintonkeun ahir Adventisme ku mimiti na.
“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.
“Maranéhna miboga hiji cahaya anu caang dipasang di tukangeun maranéhna dina awal jalan éta, anu saur hiji malaikat ka kuring nyaéta ‘sasambat tengah wengi.’ Ieu cahaya nyorot sapanjang éta jalan, sarta méré cahaya pikeun suku maranéhna, sangkan maranéhna ulah titajong.
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.
“Upami maranéhna tetep neuteup ka Yesus, anu aya pas di hareupeun maranéhna, nungtun maranéhna ka kota éta, maranéhna salamet. Tapi teu lila tuluy aya sawatara anu jadi cape, sarta nyebutkeun yén kota éta masih jauh pisan, padahal maranéhna ngaharepkeun geus asup ka dinya ti baheula. Tuluy Yesus nguatkeun maranéhna ku ngangkat panangan katuhu-Na anu mulya, sarta tina panangan-Na kaluar hiji cahaya anu ngageleber ngalangkungan rombongan advent, sarta maranéhna ngagorowok, ‘Aleluya!’ Nu séjén kalayan gagabah mungkir kana cahaya anu aya di tukangeun maranéhna, sarta nyebutkeun yén lain Allah anu geus nungtun maranéhna nepi ka sajauh éta. Cahaya anu aya di tukangeun maranéhna pareum, sahingga suku maranéhna aya dina poék anu sampurna, sarta maranéhna titarajong jeung leungit tina tetempoan kana tanda tujuan jeung kana Yesus, tuluy murag tina jalan ka handap, kana dunya poék jeung jahat anu aya di handap.” Christian Experience and Teachings of Ellen G. White, 57.
The purification process represented by the Midnight Cry produces two classes of worshippers, and Isaiah chapter thirty represents the foolish virgins lack of oil as an inability to gather water or fire, which are both symbols of the Comforter when Isaiah writes, “whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit.” Their judgment comes “suddenly” as represented by the cry at midnight, when they then find that it is too late to obtain the oil. The fire and water in Isaiah’s testimony are simply another representation of the oil in the parable of the ten virgins. Oil, water and fire represent character, they represent the message and also the presence of the Comforter. None of these symbols can be obtained when the judgment of the ten virgins “cometh suddenly at an instant.” It is then too late.
Prosés panyucian anu dilambangkeun ku Tangis Tengah Peuting ngahasilkeun dua golongan panyembah, sarta Yesaya pasal tilu puluh ngagambarkeun kakurangan minyak para parawan bodo minangka kateumampuhan pikeun ngumpulkeun cai atawa seuneu, anu duanana mangrupakeun lambang Sang Panglipur, nalika Yesaya nyerat, “whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit.” Pangadilan maranéhna datangna “suddenly” sakumaha dilambangkeun ku tangis dina tengah peuting, nalika harita maranéhna tuluy manggihan yén geus kasép pikeun meunangkeun minyak. Seuneu jeung cai dina kasaksian Yesaya téh saukur gambaran séjén tina minyak dina misil sapuluh parawan. Minyak, cai, jeung seuneu ngalambangkeun karakter, ngalambangkeun amanat, sarta ogé ayana Sang Panglipur. Taya sahiji ogé tina lambang-lambang ieu anu bisa diala nalika pangadilan kana sapuluh parawan “cometh suddenly at an instant.” Harita geus kasép.
The only safety is in “returning,” which is the promise made to Jeremiah when he represented those that were disappointed at the first disappointment. If God’s people would return unto Him, He would return unto them, but the rebels refuse and the light that illuminated the path went out. The light at the beginning was the Midnight Cry and the path forward was illuminated by Christ’s glorious right arm all the way into eternity. Christ was in front of those on the path and the light behind must be the same light, for Christ illustrates the end of the path with the beginning of the path. The Midnight Cry was and is present truth.
Ngan hiji-hijina kaamanan aya dina “balik deui,” nyaéta jangji anu dipasihkeun ka Yermia nalika anjeunna ngawakilan jalma-jalma anu kuciwa dina kuciwa anu kahiji. Lamun umat Allah rek balik ka Anjeunna, Mantenna bakal balik ka maranéhna, tapi jalma-jalma durhaka nampik, sarta cahaya anu nyaangan jalan téh pareum. Cahaya dina awalna nyaéta Midang Peuting, jeung jalan ka hareup téh dicaangan ku panangan katuhu Kristus anu mulya nepi ka kalanggengan. Kristus aya di hareupeun jalma-jalma anu aya dina jalan éta, sarta cahaya di tukangna tangtu kudu cahaya anu sarua, sabab Kristus ngagambarkeun tungtung jalan éta ku awal jalan éta. Midang Peuting téh baheula kanyataan ayeuna, jeung ayeuna ogé kanyataan ayeuna.
“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.
“Kuring remen dirujuk kana misil parawan sapuluh, lima di antarana wijaksana, jeung lima deui bodo. Ieu misil geus jeung bakal digenepan nepi ka unggal jéntréna, sabab miboga panerapan husus pikeun mangsa ieu, sarta, saperti amanat malaikat katilu, geus digenepan jeung bakal terus jadi bebeneran kiwari nepi ka panutupan jaman.” Review and Herald, 19 Agustus 1890.
A desire to cause the Holy One to cease from before them is a rejection of not only Christ, but Christ as the Alpha and Omega. It is the rejection of the Midnight Cry message. The Midnight Cry message in the beginning of Adventism was a correction of the failed prediction.
Kahayang pikeun nyababkeun Anu Mahasuci nyingkir ti hareupeun maranéhna téh mangrupa panolakan lain ngan ukur ka Kristus, tapi ka Kristus salaku Alfa jeung Omega. Ieu téh panolakan kana pesen Gorowok Tengah Peuting. Pesen Gorowok Tengah Peuting dina awal Adventisme mangrupa koreksi kana ramalan anu gagal.
The rebels who rejected the “old paths” and created a counterfeit “table” separate from the righteous as represented in the Millerite movement’s fulfillment of the Midnight Cry. Then “One thousand” fled “at the rebuke of one” and the movement suddenly went from fifty thousand down to fifty. They fled because of the “rebuke” which came from the “five” wise virgins who told them they had no oil to share, and that they must go and buy their own oil. The separation of the foolish from the wise left the wise virgins “as a beacon upon the top of a mountain, and as an ensign on an hill.” The rebellion of the foolish virgins on October 22, 1844 illustrated the rebellion of 1863, for October 22, 1844 was the beginning of the nineteen years that represents the end of the “seven times” of Leviticus twenty-six. We have more to say on this subject, but the rebellion in 1844 typified the rebellion of 1863 and marks the point when the counterfeit table was created.
Para pamudagar anu nampik kana “jalan-jalan heubeul” lajeng nyieun hiji “méja” palsu anu misah ti jalma-jalma saleh, sakumaha diwakilan dina minuhan Panjerit Tengah Peuting ku gerakan Millerite. Tuluy “sarebu” ngungsi “ku gegentak ti saurang,” sarta gerakan éta ngadadak turun tina lima puluh rebu jadi lima puluh. Maranéhna ngungsi ku sabab “gegentak” anu datang ti “lima” parawan wijaksana anu nyarios ka maranéhna yén maranéhna teu boga minyak pikeun dibagikeun, jeung yén maranéhna kudu indit sarta meuli minyakna sorangan. Pamisahan antara parawan bodo jeung parawan wijaksana ngantepkeun parawan wijaksana “ibarat hiji pituduh cahaya di puncak gunung, jeung ibarat hiji panji dina pasir.” Pamudagaran parawan bodo dina 22 Oktober 1844 ngagambarkeun pamudagaran taun 1863, sabab 22 Oktober 1844 téh mangrupa awal tina salapan welas taun anu ngawakilan ahir “tujuh kali” dina Imamat dua puluh genep. Urang masih boga deui nu rék ditepikeun ngeunaan perkara ieu, tapi pamudagaran dina 1844 nuliskeun minangka perlambang pamudagaran taun 1863 sarta nandaan titik waktu nalika méja palsu éta dijieun.
The fear that is experienced by the foolish virgins, is the fear represented when the wise virgins are brought back to life and stand upon their feet. It is then too late to return from the disappointment of July 18, 2020, and the next thing to happen is the ascension up into heaven that takes place at the Sunday law. It is then that a great earthquake takes place.
Kasieun anu karasa ku para parawan bodo, nyaéta kasieun anu dilambangkeun nalika para parawan wijaksana dihudangkeun deui kana hirup sarta nangtung dina sukuna. Dina waktu éta geus kasép teuing pikeun mulang tina kuciwa tanggal 18 Juli 2020, sarta hal salajengna anu bakal kajadian nyaéta naék ka sawarga anu lumangsung dina waktu hukum Minggu. Dina waktu éta hiji lini anu gedé kajadian.
And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:13, 14.
Dina jam anu sarua kajadian lini anu gedé, sarta saparasepuluh bagian kota rubuh, jeung dina eta lini paéh jalma tujuh rébu urang; ari sésana kacida kasieunna, tuluy muji kamulyaan ka Allah sawarga. Cilaka anu kadua geus kaliwat; jeung, tenjo, cilaka anu katilu geura datang. Wahyu 11:13, 14.
Revelation eleven identifies that during the French Revolution a tenth part of the city fell, and in that history the nation of France, a nation that consisted of two prophetic horns represented as Sodom and Egypt was overthrown. The two horns of France typify the two horns of the United States.
Wahyu pasal sabelas nandeskeun yen salila Revolusi Perancis sapasepuluh bagian ti kota éta rubuh, jeung dina sajarah éta bangsa Perancis, hiji bangsa anu diwangun ku dua tanduk nubuat anu dilambangkeun minangka Sadom jeung Mesir, digulingkeun. Dua tanduk Perancis ngalambangkeun dua tanduk Amérika Sarikat.
France was prophetically one of ten kingdoms that represent pagan Rome in Daniel seven, and therefore a tenth part of the kingdom (city) fell. In fact, of those ten horns of Daniel seven that ultimately placed the papacy on the throne of the earth in 538, France was the primary kingdom that established the papacy. As one of the ten powers of Daniel seven France typifies the role of the two horned earth beast of Revelation thirteen. The United States accomplishes the same work for the papacy at the end as France did at the beginning. The United States is the premier power of ten kings that represent the United Nations, and it falls at the earthquake of the Sunday law. We will address these verses more fully in the next article.
Perancis sacara nubuat mangrupa salah sahiji tina sapuluh karajaan anu ngagambarkeun Roma kapir dina Daniel tujuh, ku sabab kitu saparapat kasapuluh tina karajaan (kota) téh rubuh. Saéstuna, tina sapuluh tanduk dina Daniel tujuh anu ahirna nempatkeun kapapaan dina tahta bumi dina taun 538, Perancis téh karajaan utama anu ngadegkeun kapapaan. Salaku salah sahiji tina sapuluh kakawasaan dina Daniel tujuh, Perancis ngalambangkeun peran sato galak bumi anu boga dua tanduk dina Wahyu tilu welas. Amérika Sarikat ngalaksanakeun padamelan anu sarua pikeun kapapaan dina panungtungan sakumaha anu dipigawé ku Perancis dina mimitina. Amérika Sarikat téh kakawasaan pangutamana tina sapuluh raja anu ngagambarkeun Perserikatan Bangsa-Bangsa, sarta éta rubuh dina lini hukum Minggu. Urang baris ngabahas ayat-ayat ieu leuwih jéntré dina artikel salajengna.
One of the primary issues of this article is that it is a message that brings God’s people to their feet, for the Comforter that brings them to their feet represents the oil, which not only represents the Holy Spirit but also the communications that God sends to His people. The message of Revelation eleven that brings Moses and Elijah to their feet is also represented with the promise given to Jeremiah.
Salah sahiji perkara utama dina ieu tulisan nyaéta yén ieu téh hiji pesen anu ngadegkeun umat Allah kana suku maranéhna, sabab Panglipur anu ngadegkeun maranéhna kana suku maranéhna ngalambangkeun minyak, anu lain ngan ukur ngalambangkeun Roh Suci, tapi ogé komunikasi-komunikasi anu dikirimkeun ku Allah ka umat-Na. Pesen Wahyu sabelas anu ngadegkeun Musa jeung Elia kana suku maranéhna ogé dilambangkeun ku jangji anu dipasihkeun ka Yeremia.
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.
Ku sabab eta, kieu timbalan PANGERAN: Lamun maneh mulang, tangtu Kami bakal mawa maneh mulang deui, sarta maneh bakal nangtung di payuneun Kami; jeung lamun maneh misahkeun anu mulya ti anu hina, maneh bakal jadi sakumaha sungut Kami; sina maranéhna mulang ka maneh, tapi maneh ulah mulang ka maranéhna. Jeung Kami bakal ngajadikeun maneh ka ieu bangsa jadi témbok tambaga anu dipagerkeun pageuh; maranéhna bakal merangan maneh, tapi moal bisa ngéléhkeun maneh; sabab Kami nyarengan maneh pikeun nyalametkeun jeung ngaleupaskeun maneh, timbalan PANGERAN. Jeung Kami bakal ngaleupaskeun maneh tina panangan jalma-jalma durhaka, sarta Kami bakal nebus maneh tina panangan jalma-jalma anu pikasieuneun. Yermia 15:19–21.
Isaiah had made the same appeal when he said “For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved.” Isaiah added that the “returning” was in connection with the tarrying time of the parable, for he wrote, “And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him.”
Yesaya parantos ngadamel panggero anu sami nalika anjeunna nyarios, “Sabab kieu timbalan PANGERAN Nu Maha Agung, Nu Mahasuci urang Israil: dina mulang jeung reureuh maraneh bakal disalametkeun.” Yesaya nambihan yén éta “mulang” aya patalina jeung mangsa ngadagoan dina ibarat éta, sabab anjeunna nyerat, “Ku sabab eta PANGERAN bakal ngadagoan, supaya Mantenna méré sih ka maraneh, sarta ku sabab eta Mantenna bakal ditinggikeun, supaya Mantenna maparin welas asih ka maraneh; sabab PANGERAN teh Allah kaadilan: bagja sadaya anu ngadagoan ka Anjeunna.”
The privilege of being God’s “mouth” as Jeremiah identified is the privilege of speaking for God at the time when the United States “speaks as a dragon.” The words that will then be spoken by God’s people is the warning against the mark of the papal beast. To partake in that glorious movement requires that we return.
Hak istiméwa pikeun jadi “sungut”-Na Allah, sakumaha diidentifikasi ku Yermia, nyaéta hak istiméwa pikeun nyarita pikeun Allah dina mangsa nalika Amérika Sarikat “nyarita saperti naga.” Kecap-kecap anu engkéna bakal diucapkeun ku umat Allah nyaéta pépéling ngalawan tanda tina sato galak kapapaan. Pikeun milu dina gerakan anu mulya éta, diperlukeun supaya urang mulang.
If thou wilt return, O Israel, saith the Lord, return unto me: and if thou wilt put away thine abominations out of my sight, then shalt thou not remove. And thou shalt swear, The Lord liveth, in truth, in judgment, and in righteousness; and the nations shall bless themselves in him, and in him shall they glory. For thus saith the Lord to the men of Judah and Jerusalem, Break up your fallow ground, and sow not among thorns. Circumcise yourselves to the Lord, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings. Declare ye in Judah, and publish in Jerusalem; and say, Blow ye the trumpet in the land: cry, gather together, and say, Assemble yourselves, and let us go into the defenced cities. Set up the standard toward Zion: retire, stay not: for I will bring evil from the north, and a great destruction. The lion is come up from his thicket, and the destroyer of the Gentiles is on his way; he is gone forth from his place to make thy land desolate; and thy cities shall be laid waste, without an inhabitant. Jeremiah 4:1–7.
Lamun maneh rek mulang, hé Israil, dawuh PANGERAN, mulanglah ka Kami; jeung lamun maneh miceun kakajian-kakajian jijik maneh ti payuneun Kami, mangka maneh moal katarajang ku pangungsian. Jeung maneh bakal sumpah, “PANGERAN hirup,” dina kayaktian, dina pangadilan, jeung dina kabeneran; sarta bangsa-bangsa bakal ngaberkahan dirina dina Anjeunna, jeung dina Anjeunna maranéhna bakal gumunggung. Sabab kieu dawuh PANGERAN ka urang Yuda jeung Yerusalem, Garaplah taneuh anu teu acan digarap ku maraneh, jeung ulah nyebar binih di antara cucuk rungkun. Sunatkeunlah diri maraneh ka PANGERAN, jeung singkirkeun kulup haté maraneh, hé urang Yuda jeung pangeusi Yerusalem; ulah nepi ka amarah Kami kaluar kawas seuneu, jeung hurung nepi ka teu aya anu bisa mareumanana, ku sabab kajahatan tina lampah maraneh. Wartakeunlah di Yuda, jeung umumkeun di Yerusalem; sarta ucapkeun, Tiupkeun tarompet di eta tanah: sasambat, kumpulkeun bareng, jeung ucapkeun, “Himpunkeun diri maraneh, jeung hayu urang asup ka kota-kota anu dibenteng.” Tegakkeun panji ka arah Sion: undur, ulah reureuh: sabab Kami rek ngadatangkeun cilaka ti kalér, jeung karuksakan anu gedé. Singa geus naék ti rungkunna, jeung nu ngancurkeun bangsa-bangsa geus aya dina jalanna; manéhna geus indit ti tempatna pikeun ngajadikeun tanah maneh jadi gersang; jeung kota-kota maneh bakal diruksak, tanpa pangeusi. Yermia 4:1–7.
But the spirit of the Lord came upon Gideon, and he blew a trumpet; and Abiezer was gathered after him. And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them. Judges 6:34, 35.
Tapi Roh PANGERAN sumping ka luhur Gidion, tuluy anjeunna niup tarompét; sarta urang Abiezer dikumpulkeun nuturkeun anjeunna. Jeung anjeunna ngutus utusan ka sakuliah Manaséh; maranéhna ogé dikumpulkeun nuturkeun anjeunna; sarta anjeunna ngutus utusan ka Aser, ka Sebulon, jeung ka Naftali; tuluy maranéhna naék pikeun papanggih jeung maranéhna. Hakim-hakim 6:34, 35.