We are addressing a portion of Isaiah’s vision which begins in chapter seven and continues on to the end of chapter twelve. We are doing so for in 1850 “the Lord stretched forth his hand a second time, to gather” His remnant people. We are putting the waymarks of 1844 to 1863 in place. ‘1850’ and the second gathering is one of those waymarks.
Urang keur nyanghareupan sabagéan tina titingalian Yesaya anu dimimitian dina pasal tujuh sarta diteruskeun nepi ka ahir pasal dua welas. Urang ngalakukeun ieu sabab dina taun 1850 “Pangeran ngalegaan deui panangan-Na pikeun kadua kalina, pikeun ngumpulkeun” umat sésa-Na. Urang keur nempatkeun patokan-patokan jalan ti 1844 nepi ka 1863 dina tempatna. ‘1850’ jeung pangumpulan anu kadua téh salah sahiji tina éta patokan jalan.
Once the vision of Isaiah begins in verse one of chapter seven any time an expression similar to “in that day” is a reference, it is to be placed into the established prophetic setting of chapter seven. A key to rightly dividing the vision is to understand that prophecy operates upon the principles of repeat and enlarge, and this rule is active in the vision.
Sanggeus titingalian Yesaya dimimitian dina ayat kahiji tina pasal tujuh, unggal waktos ungkara anu sarupa jeung “dina poe eta” mucunghul minangka hiji rujukan, eta kudu ditempatkeun kana latar nubuat anu geus ditetepkeun dina pasal tujuh. Hiji konci pikeun ngabagi titingalian éta kalawan bener nyaeta ngartos yen nubuat jalan dumasar kana prinsip ngulang sarta ngalegaan, sarta aturan ieu lumaku dina titingalian éta.
The various prophetic truths that are identified in the vision of Isaiah, beginning in chapter six are to be approached from the perspective that “first and foremost”, Isaiah is representing a soul that has been anointed at 9/11 to proclaim that the latter rain has arrived. In that sanctified context, chapter seven of Isaiah illustrates the very fear which was represented by the prophet in chapter six when he asked the question, ‘“how long” he would need to give the message of 9/11 to an apostate church that ‘had eyes but refused to see and ears but refused to hear’?
Rupa-rupa bebeneran nubuat anu diidéntifikasi dina titingalian Yesaya, dimimitian dina pasal genep, kudu dideukeutan tina sudut pandang yén “pangheulana jeung utamana”, Yesaya keur ngagambarkeun hiji jiwa anu geus diurapan dina 9/11 pikeun ngawartakeun yén hujan panungtungan geus sumping. Dina kontéks anu disucikeun éta, pasal tujuh tina Yesaya ngagambarkeun pisan sieun anu diwakilan ku nabi dina pasal genep nalika anjeunna nanyakeun patalékan, ‘“dugi ka iraha” anjeunna kudu maparin pesen 9/11 ka hiji garéja murtad anu ‘boga panon tapi nampik ningali jeung boga ceuli tapi nampik ngadéngé’?
In the vision the wicked and foolish king Ahaz is the symbol of a Laodicean that will not receive the warning of the latter rain message as presented by the watchmen who confront the wicked and foolish Ahaz represented by Isaiah and his sons.
Dina éta titingalian, Raja Ahaz anu jahat jeung bodo téh mangrupakeun lambang saurang Laodikea anu moal narima panginget tina amanat hujan panungtungan sakumaha ditepikeun ku para pangawal anu nyanghareupan Ahaz anu jahat jeung bodo, anu dilambangkeun ku Yesaya jeung para putrana.
9/11 arrived in the prophetic history of Daniel eleven verse forty, so when Isaiah is located at 9/11 in chapter six, he is located prophetically within verse forty of Daniel eleven, but more significantly he is located within the ‘hidden history of verse forty.’ The hidden history of verse forty began when the verse was fulfilled in 1989 with the collapse of the Soviet Union. From 1989 unto the Sunday law of verse forty-one is the ‘hidden history of verse forty’ that is unsealed by the Lion of the tribe of Judah in that very ‘hidden history.’ What this identifies in our consideration of Isaiah representing a latter rain messenger after 9/11 is that one part of the latter rain message which Isaiah is proclaiming is—Daniel eleven, verses forty-one through forty-five.
9/11 sumping dina sajarah nubuat Daniel 11 ayat 40; ku kituna, nalika Yesaya ditempatkeun dina 9/11 dina pasal genep, anjeunna sacara nubuat ditempatkeun di jero ayat 40 tina Daniel 11, nanging anu langkung penting, anjeunna ditempatkeun di jero “sajarah anu disumputkeun tina ayat 40.” Sajarah anu disumputkeun tina ayat 40 dimimitian nalika ayat éta kacumponan dina taun 1989 ku runtuhna Uni Soviét. Ti taun 1989 nepi ka hukum Minggu tina ayat 41 nyaéta “sajarah anu disumputkeun tina ayat 40” anu dibuka segelna ku Singa ti kaom Yuda dina éta pisan “sajarah anu disumputkeun.” Anu ku ieu diidéntifikasi dina panimbang urang ngeunaan Yesaya anu ngawakilan utusan hujan panungtungan sanggeus 9/11 nyaéta yén salah sahiji bagian tina amanat hujan panungtungan anu diproklamasikeun ku Yesaya nyaéta—Daniel 11, ayat 41 nepi ka 45.
Standing prophetically at 9/11 Isaiah in chapter ten, is presenting a warning that the very next event to happen is the “unrighteous decree” which is the Sunday law, and is represented in verse forty-one of Daniel eleven. Isaiah’s illustration of the latter rain message is set within the ‘hidden history’ of verse forty-post 9/11. The fulfillment of verse forty in 1989 places Isaiah after 1989, at 9/11 where he is anointed with coal from off the alter. Isaiah represents a messenger whose message includes the last six verses of Daniel eleven.
Nangtung sacara profétis dina 9/11, Yesaya dina pasal sapuluh nampilkeun hiji pangéling-ngéling yén kajadian anu pangdeukeutna lumangsung nyaéta “kaputusan anu teu adil,” nyaéta hukum Minggu, sarta éta diwakilan dina ayat kaopat puluh hiji tina Daniel sabelas. Gambaran Yesaya ngeunaan amanat hujan ahir ditetepkeun dina “sajarah anu disumputkeun” tina ayat kaopat puluh saatos 9/11. Kacumponan ayat kaopat puluh dina taun 1989 nempatkeun Yesaya sanggeus 1989, dina 9/11, nalika anjeunna diurapan ku bara tina luhur altar. Yesaya ngawakilan saurang utusan anu amanatna ngawengku genep ayat panungtung tina Daniel sabelas.
Isaiah states directly that he and his children are for signs and wonders. In chapter seven verse three Isaiah and his son are by the conduit from the upper pool on the highway by the fuller’s field. Isaiah is presenting the message of the latter rain which he was anointed to proclaim in chapter six, and he is standing at three symbols of the latter rain as well as with his child Shearjashub. The upper pool’s conduit is a prophetic allusion to the two pipes filled with the golden oil that Zechariah identifies and Sister White comments on so often, identify the message that comes from the conduit of the upper pool in the message of the latter rain.
Yesaya netelakeun sacara langsung yén anjeunna jeung barudakna téh pikeun jadi tanda-tanda jeung kaajaiban-kaajaiban. Dina pasal tujuh ayat tilu, Yesaya jeung putrana aya di sisi saluran ti balong luhur, di jalan gedé deukeut kebon tukang ngabodaskeun lawon. Yesaya keur nampilkeun amanat hujan panungtungan anu ku anjeunna geus diurapan pikeun diwawarkeun dina pasal genep, sarta anjeunna nangtung di tilu lambang hujan panungtungan, kitu deui babarengan jeung budakna, Shearjashub. Saluran balong luhur téh mangrupa sindiran nubuat kana dua pipa anu pinuh ku minyak emas anu diidéntifikasi ku Zakharia jeung anu ku Sister White remen pisan dikoméntaran; éta ngébréhkeun amanat anu datang tina saluran balong luhur dina amanat hujan panungtungan.
Isaiah’s conduit connects with Zechariah’s two pipes, and Ellen White’s commentary ties Zechariah together with the parable of the ten virgins. Isaiah is humbled into the dust in chapter six when he sees the glory of the Lord. He agrees to carry the message represented in verse three as the message that lightens the earth with God’s glory. And he is purified with a coal off the altar and then is standing at the pool that is created by the water from the upper pool. In chapter twenty-eight Isaiah defines the latter rain message as “line upon line” and in verse three the upper pool represents several lines of prophecy.
Saluran Yésaya nyambung jeung dua pipa milik Zakharia, sarta koméntar Ellen White ngahijikeun Zakharia jeung pasemon sapuluh parawan. Yésaya direndahkeun nepi ka jadi lebu dina pasal genep waktu anjeunna ningali kamulyaan Gusti. Anjeunna satuju pikeun mawa amanat anu dilambangkeun dina ayat tilu minangka amanat anu nyaangan bumi ku kamulyaan Allah. Sarta anjeunna disucikeun ku bara tina altar, tuluy nangtung di sisi balong anu kabentuk ku cai tina balong luhur. Dina pasal dua puluh dalapan Yésaya ngajelaskeun amanat hujan panungtungan minangka “garis demi garis,” sarta dina ayat tilu balong luhur ngalambangkeun sababaraha garis nubuat.
Isaiah, representing a soul at 9/11 would only be standing where the golden oil comes down from the upper pool if that soul had asked for the good way which leads to Jeremiah’s old path, which is Isaiah’s “highway (path) by the fuller’s field” where Jeremiah’s “rest” is found. Isaiah’s latter rain message is based not only upon the line of the ten virgins, Zechariah’s line of two golden pipes, Jeremiah’s line of the old path, and Isaiah is also standing at “the fuller’s field” where the Messenger of the Covenant is purifying and purging the sons of Levi as silver and gold.
Yesaya, anu ngawakilan hiji jiwa dina 9/11, ngan ukur bakal nangtung di tempat minyak emas turun ti kolam luhur lamun éta jiwa geus nyuhunkeun jalan anu hade, anu nungtun kana jalan kolot Yeremia, nyaéta “jalan raya (jalan satapak) di sisi kebon tukang ngabodaskeun” milik Yesaya, tempat “pangreureuhan” Yeremia kapanggih. Pesen hujan ahir Yesaya dumasar lain ngan kana garis sapuluh parawan, garis dua pipa emas Zakaria, garis jalan kolot Yeremia, sarta Yesaya ogé nangtung di “kebon tukang ngabodaskeun,” tempat Utusan Perjangjian keur nyucikeun jeung ngamurnikeun putra-putra Lewi saperti pérak jeung emas.
It is a very easy prophetic task to bring other lines into verse three of chapter seven. The oil of Zechariah and the ten virgins connects to Jacob’s ladder and the first two verses of Revelation for they are all addressing the communication process between God and man. Jeremiah’s old path includes the “watchman” that sound the trumpet which the wicked and foolish king Ahaz refuses to hear. That trumpet pulls all the trumpets of prophecy, as well as the prophetic watchmen into Isaiah’s “highway” where Isaiah and his son stand to convey a message to the leader of Laodicea.
Kagiatan profetik anu kacida gampilna nyaéta mawa galur-galur séjén kana ayat katilu pasal katujuh. Minyak dina Zakaria jeung sapuluh parawan téh nyambung ka tangga Yakub jeung dua ayat kahiji tina Wahyu, sabab sakabéhna nuju nyangkem prosés komunikasi antara Allah jeung manusa. Jalan baheula Yeremia ngawengku “pangawas” anu niup tarompet, anu ku Ahas, raja anu jahat jeung bodo, ditolak pikeun didangu. Tarompet éta narik sakabéh tarompet nubuat, kitu deui para pangawas profetik, kana “jalan raya” Yesaya, tempat Yesaya jeung putrana nangtung pikeun nepikeun hiji amanat ka pamingpin Laodikea.
Isaiah and his son Shearjashub, which means “a remnant shall return” are standing together and they are illustrating the proclamation of the latter rain message that arrived at 9/11. They go to meet wicked king Ahaz and as father and son they represent a symbol of alpha and omega the primary rule of “line upon line” methodology. “Line upon line” is the rule that was typified by the Millerite “day/year” principle.
Yesaya jeung putrana, Shearjashub, anu hartina “sésa bakal mulang,” keur nangtung babarengan, sarta maranéhna ngagambarkeun pangwartaan pesen hujan panungtungan anu sumping dina 9/11. Maranéhna indit nepungan raja jahat Ahaz, jeung salaku bapa jeung anak maranéhna ngawakilan lambang alfa jeung oméga, nyaéta aturan poko tina métodologi “garis kana garis.” “Garis kana garis” téh aturan anu dilambangkeun ku prinsip “poé/taun” kaum Millerite.
On August 11, 1840 a prophecy of Islam of the second woe of Revelation nine was fulfilled and the Millerite “day/year” principle was confirmed, thus empowering Miller’s prediction about 1843 that was based upon the day/year principle. On September 11, 2001 a prophecy of Islam of the third woe of Revelation nine, ten and eleven was fulfilled and the principle of alpha (8-11-1840) and omega (9/11) was confirmed as the mighty angel of Revelation eighteen descended when the great buildings of New York came down—just as the mighty angel of Revelation ten had came down on August 11, 1840 when the alpha that typified the omega was fulfilled.
Dina tanggal 11 Agustus 1840, hiji nubuat ngeunaan Islam tina cilaka kadua dina Wahyu salapan parantos kacumponan, sarta prinsip “poé/taun” Millerite parantos dikukuhkeun, ku kituna nguatkeun ramalan Miller ngeunaan taun 1843 anu didasarkeun kana prinsip poé/taun. Dina tanggal 11 Séptémber 2001, hiji nubuat ngeunaan Islam tina cilaka katilu dina Wahyu salapan, sapuluh, jeung sabelas parantos kacumponan, sarta prinsip alfa (8-11-1840) jeung omega (9/11) parantos dikukuhkeun waktu malaikat anu kuat dina Wahyu dalapan welas turun nalika gedong-gedong badag di New York rubuh—sarua sakumaha malaikat anu kuat dina Wahyu sapuluh parantos turun dina tanggal 11 Agustus 1840 nalika alfa anu ngalambangkeun omega parantos kacumponan.
Not only do Isaiah and his son represent the primary principle of “line upon line,” but they represent the Elijah message which represents a message that is portrayed with the relationship of a father and his children. The Elijah message which is proclaimed just before the great and terrible day of the Lord, identifies a message that arrives just before God’s executive judgment begins. God’s executive judgments represent a period that is “the great and terrible day of the Lord.” That period begins at the Sunday law and continues on to the seven last plagues. The period begins with the Sunday law and ends with the seven last plagues. The Elijah message is therefore premised upon the principle of alpha and omega, coupled with the warning of approach of the close of probation. With the message of Elijah is also the various prophetic lines that are based upon Elijah, for Elijah, according to Jesus represented John the Baptist and both Elijah and John, according to Sister White represented William Miller, and together Elijah and John the Baptist represent both the one hundred and forty-four thousand (Elijah), and the great multitude in Revelation seven (John).
Henteu ngan saukur Yesaya jeung putrana anu ngawakilan prinsip utama “line upon line,” tapi maranéhna ogé ngawakilan pesen Elia, nyaéta hiji pesen anu digambarkeun ku hubungan antara saurang bapa jeung anak-anakna. Pesen Elia, anu diumumkeun pas saméméh poé gedé jeung dahsyat ti Gusti, nandakeun hiji pesen anu datang pas saméméh pangadilan éksékutip Allah dimimitian. Pangadilan éksékutip Allah ngawakilan hiji mangsa anu disebut “poé gedé jeung dahsyat ti Gusti.” Mangsa éta dimimitian dina hukum Minggu sarta neraskeun nepi ka tujuh bala panungtungan. Mangsa éta dimimitian ku hukum Minggu sarta ditungtungan ku tujuh bala panungtungan. Ku kituna, pesen Elia didadasaran kana prinsip alfa jeung omega, dihijikeun jeung pangéling ngeunaan caketna panutupan mangsa kasempetan. Bareng jeung pesen Elia aya ogé rupa-rupa garis nubuat anu dumasar kana Elia, sabab Elia, nurutkeun Isa Al Masih, ngawakilan Yohanes Pembaptis, sarta boh Elia boh Yohanes, nurutkeun Sister White, ngawakilan William Miller, jeung babarengan Elia jeung Yohanes Pembaptis ngawakilan boh saratus opat puluh opat rébu (Elia), boh riungan anu gedé dina Wahyu tujuh (Yohanes).
Isaiah and his son are standing at the old paths, which are the foundations and they are receiving the golden oil, for they are wise virgins who are going through the purification process of the fuller that was fulfilled on October 22, 1844, typifying the Sunday law. Isaiah and the remnant who return, (for that is what his son’s Shearjashub’s name means), represent the remnant that “return” to the old paths at 9/11. The father remnant relationship, which is also the alpha and omega relationship, which is also the Elijah “hearts of the fathers and children” relationship identifies that Father Miller and his relationship to a remnant movement of the first angel was the alpha movement of Philadelphia. In the alpha movement Father Miller was identified as Elijah and John the Baptist who Jesus identified as the messenger who prepared the way for the Messenger of the Covenant. All of those prophetic fulfillments in the alpha history of the first and second angels is repeated in the history of the omega of the third angel.
Yesaya jeung putrana keur nangtung dina jalan-jalan baheula, anu mangrupakeun pondasi-pongdasi, sarta maranéhna keur narima minyak emas, sabab maranéhna téh parawan-parawan wijaksana anu keur ngaliwatan prosés panyucian ku tukang beberesih lawon anu kacumponan dina 22 Oktober 1844, minangka perlambang hukum Minggu. Yesaya jeung sésa anu mulang, (sabab éta hartina ngaran putrana, Shearjashub), ngagambarkeun sésa anu “mulang” kana jalan-jalan baheula dina 9/11. Hubungan bapa jeung sésa, anu ogé mangrupa hubungan alfa jeung omega, anu ogé mangrupa hubungan Élia ngeunaan “hate para bapa jeung barudak,” nandakeun yén Bapa Miller jeung hubungan anjeunna kana hiji gerakan sésa tina malaikat kahiji nya éta gerakan alfa Filadelfia. Dina gerakan alfa, Bapa Miller diidéntifikasi minangka Élia jeung Yohanes Pembaptis, anu ku Yesus diidéntifikasi minangka utusan anu nyiapkeun jalan pikeun Utusan Perjangjian. Sakabéh éta panggenapan nubuat dina sajarah alfa tina malaikat kahiji jeung kadua diulang deui dina sajarah omega tina malaikat katilu.
There are more important facts about Isaiah’s illustration in the vision, but here we are simply identifying that Isaiah is specifically identifying the various truths that make up the heart of the latter rain message of 9/11. All of these lines we have just discussed, and of course many more are located in verse three of chapter seven.
Aya deui fakta-fakta anu leuwih penting ngeunaan perlambang Yesaya dina éta titingalian, nanging di dieu urang ngan saukur keur nangtukeun yén Yesaya sacara husus keur ngaidéntifikasi rupa-rupa bebeneran anu ngawangun inti tina amanat hujan ahir 9/11. Sakabéh jalur ieu kakara ku urang dibahas, sarta tangtu kénéh loba deui, kapanggih dina ayat tilu tina pasal tujuh.
In verse eight prophetic truth intensifies as it identifies the key that unlocks the “hidden history of verse forty” and amazingly that key is identified within the very same verse that the beginning of both 2520-year time prophecies are marked.
Dina ayat dalapan, bebeneran nubuatan beuki ngagedur nalika éta nétélakeun konci anu muka “sajarah nu disumputkeun dina ayat kaopat puluh,” sarta matak héran, konci éta dipikawanohkeun dina ayat anu sarua pisan tempat mimiti duanana nubuatan waktu 2520 taun ditandaan.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son.
Sabab kapala Siria teh Damsik, jeung kapala Damsik teh Resin; sarta dina genep puluh lima taun deui Epraim bakal diremuk nepi ka henteu deui jadi hiji bangsa. Jeung kapala Epraim teh Samaria, jeung kapala Samaria teh putra Remalya.
If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
Lamun maranéh moal percaya, tangtu maranéh moal ditetepkeun. Yesaya 7:8, 9.
Isaiah’s illustration of the latter rain message includes Moses’ “seven times,” for the sixty-five-year prophecy of verse eight identifies the starting point for both the northern and southern kingdoms of Israel’s scattering of 2520 years. In the very same verse, the key that turns the three prophetic lines of Daniel eleven verse forty’s collapse of the Soviet Union in 1989, together with verse ten of Daniel eleven, along with verse eight of Isaiah eight. With these three lines (Isaiah 8:8, Daniel 11:10, 40). The key is the “heads” of verses eight and nine. When the key of the “heads” is applied to those three parallel verses the door to the history of the Ukrainian War and soon coming World War III is unlocked. When that prophetic door is unlocked, verse eleven through sixteen of Daniel eleven are then seen to be parallel history to verse forty of Daniel eleven post 1989’s collapse of the Soviet Union. The unlocking of the “hidden history of verse forty” is a truth that is one of a select few that are identified as being unsealed in connection with the unsealing of the Revelation of Jesus Christ just before probation closes.
Gambaran Yesaya ngeunaan pekabaran hujan ahir ngawengku “tujuh kali” Musa, sabab nubuat genep puluh lima taun dina ayat dalapan netepkeun titik awal pikeun panyebaran salila 2520 taun boh karajaan kalér boh karajaan kidul Israél. Dina ayat anu sarua pisan, aya konci anu muka tilu garis nubuat ngeunaan ragragna Uni Soviét dina taun 1989 dina Daniel sabelas ayat opat puluh, babarengan jeung Daniel sabelas ayat sapuluh, kitu deui Yesaya dalapan ayat dalapan. Kalawan tilu garis ieu (Yesaya 8:8, Daniel 11:10, 40), koncina nyaéta “kapala-kapala” dina ayat dalapan jeung salapan. Nalika konci “kapala-kapala” éta diterapkeun kana tilu ayat sajajar éta, panto kana sajarah Perang Ukraina jeung Perang Dunya III anu baris geura datang jadi kabuka. Nalika panto nubuat éta kabuka, mangka Daniel sabelas ayat sabelas nepi ka genep belas katingali minangka sajarah sajajar jeung Daniel sabelas ayat opat puluh sanggeus ragragna Uni Soviét dina taun 1989. Kabukana “sajarah anu disumputkeun tina ayat opat puluh” téh hiji bebeneran anu kaasup kana sajumlah leutik bebeneran anu dicirian minangka anu geus dibuka segelna patalina jeung dibukana segel Wahyu Yesus Kristus saacan panto rahmat ditutup.
Verse one of chapter eight of Isaiah begins with the word, “Moreover,” identifying that chapter eight is to go over the top of chapter seven. Beyond the first word being “moreover,” chapter eight verse three is tied together with verse three of chapter seven as a second witness that the two chapters are to be applied line upon line. Both verse ‘threes’ identify one of Isaiah’s sons, whose names both speak to the prophetic message within the story. Shearjashub means ‘a remnant shall return’ and Mahershalalhashbaz means ‘quick to the spoil.’ Shearjashub is first mentioned, then Mahershalalhashbaz (which is the longest name in the Bible). The alpha represented by “1” is smaller, and in this case even identified as a “remnant,” and the omega represented by “22” is larger, and is represented by the largest name in the Bible while symbolizing the Sunday law’s rapid movements.
Ayat kahiji tina bab dalapan kitab Yesaya dimimitian ku kecap, “Leuwih ti éta,” nu nandakeun yén bab dalapan téh kudu ngaleuwihan bab tujuh. Salian ti kecap kahijina nyaéta “Leuwih ti éta,” ayat tilu dina bab dalapan ogé dihijikeun jeung ayat tilu dina bab tujuh minangka saksi kadua yén dua bab éta kudu diterapkeun sacara garis kana garis. Duanana ayat “tilu” nyebutkeun salah sahiji putra Yesaya, anu ngaran-ngarana duanana nyarita ngeunaan pesen nubuat anu aya dina éta carita. Shearjashub hartina ‘sésa bakal mulang’ sarta Mahershalalhashbaz hartina ‘gancang kana rampasan.’ Shearjashub disebatkeun heula, tuluy Mahershalalhashbaz (anu mangrupa ngaran pangpanjangna dina Alkitab). Alfa anu dilambangkeun ku “1” téh leuwih leutik, sarta dina ieu hal malah diidéntifikasi minangka “sésa,” sedengkeun omega anu dilambangkeun ku “22” téh leuwih gedé, sarta dilambangkeun ku ngaran panggedéna dina Alkitab bari ngalambangkeun gerak anu gancang tina hukum Minggu.
The alpha remnant, represented by Shearjashub is with his father Isaiah in verse three. Together they are an alpha and an omega, and they are standing in a place which is made up of three distinct references to the latter rain.
Sésa alfa, anu dilambangkeun ku Shearjashub, aya jeung ramana, nyaéta Yesaya, dina ayat katilu. Babarengan maranéhna mangrupakeun hiji alfa jeung hiji oméga, sarta maranéhna nangtung dina hiji tempat anu diwangun ku tilu rujukan anu béda-béda kana hujan panungtungan.
Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field. Isaiah 7:3.
Geus saur PANGERAN ka Yesaya, “Kaluar ayeuna rek nepungan Ahas, maneh jeung Sear-Yasyub anak maneh, di tungtung saluran cai tina balong luhur, di jalan gedé ka kebon tukang ngabodaskeun lawon.” Yesaya 7:3.
Isaiah is a symbol of the one hundred and forty-four thousand and in representing the call of 9/11, Isaiah is also representing the call of July 2023. At 9/11 Isaiah is a Laodicean represented by Jacob the supplanter, who was going to take Esau’s birthright as Adventism is spewed out of the mouth of the Lord, and in 2023 Isaiah represents Israel the overcomer. Isaiah represents one who was presenting God’s message who is awakened to the fact that he is a Laodicean and then has a coal purify him into a Philadelphian.
Yesaya mangrupakeun lambang tina saratus opat puluh opat rébu, jeung dina ngawakilan panggero 9/11, Yesaya ogé ngawakilan panggero Juli 2023. Dina 9/11 Yesaya téh saurang Laodikea anu dilambangkeun ku Yakub si panyanggih, anu rék nyokot hak cikal Ésau nalika Adventisme dimuntahkeun kaluar tina sungut Gusti, sarta dina 2023 Yesaya ngawakilan Israél, anu meunang kameunangan. Yesaya ngawakilan hiji jalma anu keur nepikeun amanat Allah, anu dihudangkeun kana kanyataan yén manéhna téh saurang Laodikea, tuluy ku bara batu diresihan nepi ka jadi saurang Filadelfia.
“Isaiah had a wonderful view of God’s glory. He saw the manifestation of God’s power, and after beholding His majesty, a message came to him to go and do a certain work. He felt wholly unworthy for the work. What made him esteem himself unworthy? Did he think himself unworthy before he had a view of God’s glory?—No; he imagined himself in a righteous state before God; but when the glory of the Lord of hosts was revealed to him, when he beheld the inexpressible majesty of God, he said, ‘I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphim unto me, having a living coal in his hands, which he had taken with the tongs from off the altar, and he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.’ This is the work that as individuals we need to have done for us. We want the living coal from off the altar placed upon our lips. We want to hear the word spoken, ‘Thine iniquity is taken away, and thy sin purged’” Review and Herald, June 4, 1889.
“Yesaya gaduh hiji paningal anu endah ngeunaan kamulyaan Allah. Anjeunna ningali pintonan kakawasaan Allah, sarta sanggeus nyaksian kaagungan-Na, hiji amanat sumping ka anjeunna supaya indit jeung ngalaksanakeun hiji pagawéan nu tangtu. Anjeunna ngarasa dirina sarerea henteu pantes pikeun éta pagawéan. Naon nu nyababkeun anjeunna nganggap dirina henteu pantes? Naha anjeunna nganggap dirina henteu pantes saméméh anjeunna meunang paningal ngeunaan kamulyaan Allah?—Henteu; anjeunna ngabayangkeun dirina aya dina kaayaan bener di payuneun Allah; tapi nalika kamulyaan Gusti nu boga sarwa bala diungkabkeun ka anjeunna, nalika anjeunna ningali kaagungan Allah anu teu kaucapkeun, anjeunna nyarios, ‘Cilaka kuring; sabab kuring téh jalma nu biwirna najis, sarta kuring cicing di tengah-tengah bangsa anu biwirna najis; sabab panon kuring geus ningali Sang Raja, Gusti nu boga sarwa bala. Tuluy hiber salah sahiji serafim ka kuring, bari nyekel bara hirup dina leungeunna, anu geus dicokotna ku capit tina altar, tuluy ditapelkeunana kana sungut kuring, sarta cenah, Lah, ieu geus noél biwir maneh; jeung kajahatan maneh geus dipiceun, sarta dosa maneh geus disucikeun.’ Ieu téh pagawéan anu, salaku pribadi-pribadi, urang peryogikeun dipigawékeun pikeun urang. Urang hayang bara hirup tina altar ditapelkeun kana biwir urang. Urang hayang ngadangu kecap anu diucapkeun, ‘Kajahatan maneh geus dipiceun, sarta dosa maneh geus disucikeun’” Review and Herald, June 4, 1889.
How long in Isaiah chapter six is a symbol of 9/11 unto the Sunday law, and chapter six is a representation of 9/11. Chapters seven through nine present the message which Isaiah gave to the apostate leadership of Judah, and the illustration that takes place during the sealing time of the one hundred and forty-four thousand when the drunkards of Ephraim stumble. In the same vision Isaiah records:
Sabaraha lila dina Yesaya pasal genep mangrupakeun lambang 9/11 nepi ka hukum Minggu, sarta pasal genep mangrupakeun gambaran ngeunaan 9/11. Pasal tujuh nepi ka salapan nampilkeun pesen anu dipasihkeun ku Yesaya ka kapamingpinan Yuda anu murtad, jeung ilustrasi anu lumangsung dina mangsa panyegelan saratus opat puluh opat rébu nalika para nu mabok ti Epraim titajong. Dina paningal anu sarua Yesaya nyatet:
Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:18.
Tingal, abdi jeung barudak anu dipaparinkeun ku PANGERAN ka abdi téh jadi tanda-tanda jeung kaajaiban-kaajaiban di Israil, ti PANGERAN Nu Maha Kawasa, anu linggih di gunung Sion. Yesaya 8:18.
Isaiah and his children are signs within the enigmas found in chapters seven through nine. Chapters seven through nine are the point of reference of the entire vision, in terms of any reference to “that day” or “that time.” Verse eighteen identifies that Isaiah and his sons are signs, and the verses that surround verse eighteen identify the period of time that the signs are to be recognized.
Yesaya jeung anak-anakna mangrupakeun tanda-tanda dina enigma anu kapanggih dina pasal tujuh nepi ka salapan. Pasal tujuh nepi ka salapan mangrupakeun titik rujukan tina sakabéh visi, dina harti sagala rujukan kana “poé éta” atawa “waktu éta.” Ayat dalapan welas nétélakeun yén Yesaya jeung anak-anakna téh tanda-tanda, sarta ayat-ayat anu ngurilingan ayat dalapan welas nétélakeun kurun waktu nalika éta tanda-tanda kudu dipikawanoh.
And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him.
Jeung loba di antara maranéhna bakal titajong, jeung murag, jeung remuk, jeung kajiret, jeung katangkep. Beungkeutkeun kasaksian éta, segelkeun hukum di antara murid-murid Kami. Jeung kami bakal ngadagoan ka PANGERAN, anu nyumputkeun rarayna ti kulawarga Yakub, sarta kami bakal ngarep-ngarep ka Mantenna.
Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:15–18.
Tingal, Kami jeung barudak anu ku PANGERAN geus dipasrahkeun ka Kami teh pikeun jadi tanda-tanda jeung kaajaiban-kaajaiban di Israil ti PANGERAN semesta alam, anu linggih di gunung Sion. Yesaya 8:15–18.
Those who “wait upon the Lord” are represented by Isaiah and his two sons. They are those upon whom the Lord had hid “his face,” which is an attribute that those who awaken to the demands of the Leviticus twenty-six prayer, post-July 2023. They awaken to the fact that their confession must include that the Lord had walked contrary to them, which is to say that he hid his face from them.
Jalma-jalma anu “ngantosan ka PANGERAN” dipidangkeun ku Yesaya jeung dua putrana. Maranéhna téh jalma-jalma anu ku PANGERAN geus disumputkeun “beungeut-Na,” anu mangrupa hiji ciri tina jalma-jalma anu hudang kana tuntutan doa Imamat dua puluh genep, sanggeus Juli 2023. Maranéhna hudang kana kanyataan yén pangakuan maranéhna kudu ngawengku yén PANGERAN geus leumpang nentang maranéhna, anu hartina yén Anjeunna geus nyumputkeun beungeut-Na ti maranéhna.
To “bind up the testimony, seal the law” is the sealing of the one hundred and forty-four thousand who are contrasted with “many.” “Many” are called, but few are chosen. Many are contrasted with Isaiah and his two sons, represented as the few. The “many” are the five foolish virgins and for this reason five things happen to them, they “stumble, and fall, and be broken, and be snared, and be taken.” They stumble because they have rejected the latter rain message.
“Ngabeungkeutkeun kasaksian, nyégél hukum” nyaéta nyégél saratus opat puluh opat rébu anu dipapandingkeun jeung “loba.” “Loba” dipanggil, tapi saeutik anu kapilih. Nu “loba” dipapandingkeun jeung Yesaya jeung dua putrana, anu ngawakilan nu saeutik. Nu “loba” téh nyaéta lima parawan bodo, jeung ku sabab kitu lima hal kajadian ka maranéhna, maranéhna “titajong, jeung murag, jeung pegat, jeung kajiret, jeung katangkep.” Maranéhna titajong sabab geus nampik amanat hujan panungtungan.
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 28:11–13.
Sabab ku biwir nu gagap jeung ku basa séjén Mantenna bakal nyarita ka ieu umat. Ka maranéhna Mantenna ngandika, Ieu teh pangreureuhan, anu ku maraneh nu letih bisa dipaparin reureuh; jeung ieu teh panyegeran; nanging maranehna teu daek ngadenge. Tapi firman PANGERAN jadi ka maranehna parentah kana parentah, parentah kana parentah; garis kana garis, garis kana garis; di dieu saeutik, jeung di ditu saeutik; supaya maranehna indit, tuluy murag ka tukang, sarta remuk, kajiret, jeung katangkep. Yesaya 28:11–13.
In the sealing time of chapter eight Isaiah describes the fall of the wicked, typified by Ahaz, and he identifies the same group in verse thirteen of chapter twenty-eight. The reason they “fall” is they reject the latter rain message which was to them “line upon line” and presented by those represented as having stammering lips. The quibbling Jews at Pentecost charged the disciples with drunkenness for they could not understand the message. In their minds it was being presented by stammering lips.
Dina mangsa panyegelan dina bab dalapan, Yesaya ngagambarkeun ragragna jalma-jalma jahat, anu dilambangkeun ku Ahaz, sarta anjeunna ngaidentipikasi golongan anu sarua dina ayat tilu welas bab dua puluh dalapan. Alesan maranéhna “ragrag” téh lantaran maranéhna nolak amanat hujan panungtungan anu ka maranéhna disampeurkeun “baris demi baris” sarta dipidangkeun ku jalma-jalma anu dilambangkeun miboga biwir gagap. Urang Yahudi anu sok ngabantah dina Pentakosta nuduh murid-murid mabok lantaran maranéhna teu bisa ngartos kana amanat éta. Dina pikiran maranéhna, éta amanat keur dipidangkeun ku biwir gagap.
In verse three of chapter seven, Isaiah the prophetic alpha to his son Shearjashub, who in turn is the omega in relation to his father, but also the alpha in the relation to his brother. As representatives of Alpha and Omega they stand where the two golden pipes from the heavenly sanctuary are creating a pool, right at the highway of Jeremiah’s old path in the field where linen gets changed from stains to pure white as the Messenger of the Covenant purifies the sons of Levi, as well as Isaiah and Shearjashub. Once there he presents wicked and foolish king Ahaz with Moses’ old path message of Leviticus twenty-six’s “seven times,” which establishes in the same verse that a “head” is a king, or the kingdom of the king, or the capital city of a kingdom.
Dina ayat katilu dina pasal katujuh, Yesaya minangka alfa nubuat pikeun putrana Searyasyub, anu satuluyna jadi omega dina hubunganana ka bapana, tapi ogé alfa dina hubunganana ka dulurna. Minangka wakil-wakil ti Alfa jeung Omega, maranéhna nangtung di tempat dua pipa emas ti Bait Suci sawarga keur ngawangun hiji balong, pas pisan di sisi jalan raya jalur heubeul Yeremia di kebon tempat lawon linen dirobah tina kokotor jadi bodas murni nalika Utusan Perjangjian nyucikeun putra-putra Lewi, kitu deui Yesaya jeung Searyasyub. Sanggeus nepi ka dinya, anjeunna nampilkeun ka Raja Ahas anu jahat jeung bodo éta amanat jalur heubeul Musa ngeunaan “tujuh kali” dina Imamat dua puluh genep, anu netepkeun dina ayat anu sarua yén hiji “sirah” téh nyaéta raja, atawa karajaan raja éta, atawa kota pupuhu hiji karajaan.
That key opens the light of God’s Word so that the Ukrainian War that began in 2014 could be seen as a subject of Bible prophecy that is represented as taking place during the sealing time of the one hundred and forty-four thousand and the history of the last three presidents of the United States. The latter rain message is represented by Isaiah in chapters ten and eleven, and it describes the internal and external history of the last six verses of Daniel eleven. The first verse, verse forty, is illustrated by Isaiah in chapters six through nine, and then in chapters ten and eleven the message that was unsealed in 1989’s internal and external histories are set forth. Every major element of the latter rain message is represented in the vision.
Éta konci muka cahaya tina Firman Allah, nepi ka Perang Ukraina nu mimiti taun 2014 bisa katingali minangka hiji poko tina nubuat Kitab Suci anu digambarkeun lumangsung dina mangsa panyegelan saratus opat puluh opat rébu jeung dina sajarah tilu présidén panungtungan Amérika Sarikat. Hujan ahir pesenna digambarkeun ku Yesaya dina pasal sapuluh jeung sabelas, sarta éta ngajelaskeun sajarah jero jeung sajarah luar tina genep ayat panungtungan Daniel sabelas. Ayat kahiji, nya éta ayat kaopat puluh, dipaparkeun ku Yesaya dina pasal genep nepi ka salapan, tuluy dina pasal sapuluh jeung sabelas dipedar pesen anu dibuka segelna dina sajarah jero jeung sajarah luar taun 1989. Unggal unsur utama tina pesen hujan ahir digambarkeun dina éta titingalian.
The last verses of chapter ten identify the same prophetic history that the last verses of chapter eleven represent. Chapter ten is the external and eleven is the internal. In the book of Revelation, the seven churches are the internal and the seals are the external. In chapter ten’s final verses, the papal power is shaking its hand against Jerusalem in a parallel passage to the papal power coming to its end with none to help in verse forty-five of Daniel eleven.
Ayat-ayat panungtungan dina pasal sapuluh nandakeun sajarah nubuat anu sarua jeung anu digambarkeun ku ayat-ayat panungtungan dina pasal sabelas. Pasal sapuluh téh lahiriahna, sedengkeun pasal sabelas téh batiniahna. Dina kitab Wahyu, tujuh garéja téh batiniahna, ari materai-materai téh lahiriahna. Dina ayat-ayat panungtungan pasal sapuluh, kakawasaan kapapaan keur ngagebrétkeun leungeunna ngalawan Yérusalém dina hiji petikan sajajar jeung kakawasaan kapapaan anu datang ka tungtungna tanpa aya nu nulungan dina ayat kaopat puluh lima tina Daniel pasal sabelas.
As yet shall he remain at Nob that day: he shall shake his hand against the mount of the daughter of Zion, the hill of Jerusalem. Behold, the Lord, the Lord of hosts, shall lop the bough with terror: and the high ones of stature shall be hewn down, and the haughty shall be humbled. And he shall cut down the thickets of the forest with iron, and Lebanon shall fall by a mighty one. Isaiah 10:32–34.
Acan anjeunna masih tetep di Nob dina poé éta; anjeunna bakal ngoyagkeun leungeunna ngalawan gunung putri Sion, pasir Yerusalem. Tingal, Gusti, PANGERAN Nu Maha Kawasa, bakal motong dahan ku kagentaran; jeung anu jangkung-jangkung badagna bakal ditegor, jeung anu gumedé bakal direndahkeun. Jeung Anjeunna bakal nebas rungkun-rungkun leuweung ku beusi, jeung Libanon bakal rubuh ku hiji anu perkasa. Yesaya 10:32–34.
The end of chapter ten is the close of human probation, and that is where the end of Daniel eleven also closes.
Tungtung bab sapuluh téh mangrupa panutupan mangsa kasempetan cobaan manusa, sarta di dinya ogé tungtung Daniel sabelas ditutup.
And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45, 12:1.
Jeung manehna bakal ngadegkeun kémah-kémah karatonana di antara sagara-sagara, di gunung suci anu mulya; nanging manehna bakal nepi ka tungtungna, sarta moal aya saurang ogé anu nulungan anjeunna. Jeung dina mangsa éta Mikhail bakal nangtung, pangeran agung anu nangtung pikeun barudak bangsamu; sarta bakal aya mangsa kasusah, anu can kungsi aya ti saprak aya hiji bangsa nepi ka mangsa éta kénéh; sarta dina mangsa éta bangsamu bakal disalametkeun, unggal anu kapanggih ngaranna kasurat dina kitab. Daniel 11:45, 12:1.
Chapter ten begins in verse one with the “unrighteous decree” which Sister White identifies as the Sunday law.
Bab sapuluh dimimitian dina ayat hiji ku “katetepan anu teu bener”, anu ku Sister White diidéntifikasi minangka hukum Minggu.
Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed. Isaiah 10:1.
Cilaka ka jalma-jalma anu netepkeun katetepan anu teu adil, jeung anu nyerat panindesan anu ku maranéhna geus ditangtukeun. Yesaya 10:1.
Chapter ten begins at the Sunday law, which aligns with verse forty-one of Daniel chapter eleven, and it ends with a parallel to Michael standing up in the history of verse forty-five of Daniel eleven.
Bab sapuluh dimimitian ku undang-undang Minggu, anu saluyu jeung ayat ka opat puluh hiji tina Daniel pasal sabelas, sarta ditungtungan ku hiji paralél kana Michael nangtung dina sajarah ayat ka opat puluh lima tina Daniel sabelas.
“An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18; 2:1–3, quoted.]” Manuscript Releases, volume 14, 91.
“Sabtu brahala geus ditegakkeun, sakumaha arca emas ditegakkeun di tanah rata Dura. Jeung sakumaha Nebukadnesar, raja Babul, ngaluarkeun parentah yén sakumna anu henteu rék sujud jeung nyembah ka ieu arca kudu dipaéhan, kitu deui bakal diumumkeun yén sakumna anu henteu ngahormat kana lembaga Minggu bakal dihukum ku panjara jeung pati. Ku kituna Sabat PANGERAN dipapay handapeun suku. Tapi PANGERAN geus ngadawuh, ‘Cilaka jalma-jalma anu netepkeun katetepan anu teu adil, jeung anu nulis kasusah anu geus maranéhna parentahkeun’ [Yesaya 10:1]. [Sepanya 1:14–18; 2:1–3, dicutat.]” Manuscript Releases, jilid 14, 91.
In Revelation eleven’s “great earthquake,” representing the Sunday law in verse thirteen, there are three symbols of Islam connected with the “earthquake” that shakes the earth beast of Revelation thirteen, when it speaks as a dragon. In Isaiah chapter ten, the Sunday law is represented as an “unrighteous decree” that has a “woe” pronounced upon it. In Revelation eleven’s “great earthquake” from verse thirteen through to verse eighteen Islam of the third woe is identified with four symbols of Islam and the strike it makes against the United States at the Sunday law; “And the same hour was there a great earthquake,” and “the second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded” “and the nations were angry.”
Dina “lini gedé” dina Wahyu pasal sabelas, anu ngalambangkeun hukum Minggu dina ayat katilu welas, aya tilu lambang Islam anu patalina jeung “lini” anu ngaguncang sato galak bumi dina Wahyu pasal tilu welas, nalika éta nyarita saperti naga. Dina Yesaya pasal sapuluh, hukum Minggu dilambangkeun minangka “katetepan anu teu adil” anu kana éta diucapkeun hiji “cilaka.” Dina “lini gedé” dina Wahyu pasal sabelas ti ayat katilu welas nepi ka ayat dalapan welas, Islam tina cilaka anu katilu diidéntifikasi ku opat lambang Islam jeung serangan anu dilakukeunana ngalawan Amérika Sarikat dina waktu hukum Minggu; “Jeung dina jam anu sarua aya lini gedé,” jeung “cilaka anu kadua geus kaliwat; jeung, ieu, cilaka anu katilu datang gancang. Jeung malaikat anu katujuh niup tarompétna” “jeung bangsa-bangsa jadi ambek.”
Chapter ten is portraying the papal power from verse forty-one in Daniel eleven unto verse forty-five when the papacy comes to its end. Verse forty is not part of the narrative in chapter ten, for Isaiah is illustrating verse forty’s ‘hidden history’ when the latter rain message is presented to an apostate church represented by Ahaz. Chapter eleven’s conclusion is showing the deliverance from the papal power in the same history.
Bab sapuluh ngagambarkeun kakawasaan kapapaan ti ayat opat puluh hiji dina Daniel pasal sabelas nepi ka ayat opat puluh lima, nalika kapapaan datang ka tungtungna. Ayat opat puluh lain bagian tina runtuyan carita dina bab sapuluh, sabab Yesaya keur ngagambarkeun “sajarah nu disumputkeun” tina ayat opat puluh nalika pesen hujan ahir ditepikeun ka hiji garéja nu murtad anu diwakilan ku Ahaz. Kacindekan pasal sabelas ogé némbongkeun pangluputan tina kakawasaan kapapaan dina sajarah anu sarua.
And the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod. And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt. Isaiah 11:15, 16.
Jeung PANGERAN bakal tumpes ngancurkeun létah laut Mesir; jeung ku angin-Na anu perkasa Anjeunna bakal ngagebegkeun panangan-Na ka walungan, sarta bakal neunggeul éta nepi ka jadi tujuh walungan leutik, jeung ngajadikeun jalma-jalma bisa meuntasanana kalawan suku garing. Jeung di dinya bakal aya jalan raya pikeun sesa umat-Na, anu bakal kasésa, ti Asyur; sakumaha anu kungsi kajadian ka Israil dina poe maranéhna kaluar ti tanah Mesir. Yesaya 11:15, 16.
Isaiah chapter ten is the external and chapter eleven is the internal of the same history. The external and internal parallels abound in God’s Word, and these two parallel chapters represent the warning of the third angel as represented by Isaiah. The warning of the third angel has been summarized in many ways through inspiration, but a very helpful breakdown of the warning of the third angel is that it represents the events connected with the close of probation and it also emphasizes the need of personal preparation. Isaiah ten are the events, and chapter eleven in the preparation.
Pasal sapuluh kitab Yesaya mangrupa aspék lahiriah, jeung pasal sawelas mangrupa aspék batiniah tina sajarah anu sarua. Kasaluyuan antara lahiriah jeung batiniah kacida lobana dina Firman Allah, sarta dua pasal anu sajajar ieu ngawakilan pangéling-ngéling malaikat katilu sakumaha dipidangkeun ku Yesaya. Pangéling-ngéling malaikat katilu geus diringkeskeun ku rupa-rupa cara ngaliwatan ilham, tapi hiji pamecahan anu kacida ngabantu ngeunaan pangéling-ngéling malaikat katilu nyaéta yén éta ngagambarkeun kajadian-kajadian anu patalina jeung panutupan mangsa kasempetan, sarta ogé nekenkeun kabutuhan persiapan pribadi. Yesaya sapuluh nya éta kajadian-kajadianana, jeung pasal sawelas nya éta persiapanna.
“The events connected with the close of probation and the work of preparation for the time of trouble, are clearly presented. But multitudes have no more understanding of these important truths than if they had never been revealed. Satan watches to catch away every impression that would make them wise unto salvation, and the time of trouble will find them unready.
Kajadian-kajadian anu patali jeung panutupan mangsa rahmat sarta padamelan persiapan pikeun mangsa kasusah, parantos ditepikeun kalayan écés. Tapi jalma réa henteu leuwih ngartos kana bebeneran-bebeneran anu penting ieu tibatan lamun éta can kungsi diwahyukeun. Sétan ngawaskeun pikeun nyabut unggal kesan anu bakal ngajadikeun maranéhna wijaksana nepi ka kasalametan, sarta mangsa kasusah bakal manggihan maranéhna can siap.
“When God sends to men warnings so important that they are represented as proclaimed by holy angels flying in the midst of heaven, He requires every person endowed with reasoning powers to heed the message. The fearful judgments denounced against the worship of the beast and his image (Revelation 14:9–11), should lead all to a diligent study of the prophecies to learn what the mark of the beast is, and how they are to avoid receiving it. But the masses of the people turn away their ears from hearing the truth and are turned unto fables. The apostle Paul declared, looking down to the last days: ‘The time will come when they will not endure sound doctrine.’ 2 Timothy 4:3. That time has fully come. The multitudes do not want Bible truth, because it interferes with the desires of the sinful, world-loving heart; and Satan supplies the deceptions which they love.
“Lamun Allah ngintunkeun ka manusa panggeuing-panggeuing anu kacida pentingna nepi ka digambarkeun minangka diproklamasikeun ku malaikat-malaikat suci anu ngapung di tengah langit, Anjeunna nungtut supaya unggal jalma anu dipaparin daya nalar ngupingkeun éta amanat. Hukuman-hukuman anu pikasieuneun anu dinyatakeun ngalawan nyembah ka sato galak jeung gambarna (Wahyu 14:9–11), kuduna ngagerakkeun sakumna jalma kana pangulik anu temen kana nubuat-nubuat pikeun nyaho naon ari tanda sato galak téh, jeung kumaha maranéhna kudu nyingkahan narimana. Tapi réa jalma tina balaréa malikkeun ceulina tina ngadéngé bebeneran sarta dipalingkeun kana dongéng-dongéng. Rasul Paulus, bari ningali ka poé-poé panungtungan, ngadawuh: ‘Sabab bakal datang waktuna maranéhna moal sabar kana pangajaran anu séhat.’ 2 Timoteus 4:3. Waktu éta geus enya-enya datang. Jalma réa henteu mikahayang bebeneran Alkitab, sabab éta ngaganggu kahayang haté anu dosa jeung mikacinta dunya; sarta Iblis nyadiakeun tipu daya anu dipikaresep ku maranéhna.”
“But God will have a people upon the earth to maintain the Bible, and the Bible only, as the standard of all doctrines and the basis of all reforms. The opinions of learned men, the deductions of science, the creeds or decisions of ecclesiastical councils, as numerous and discordant as are the churches which they represent, the voice of the majority—not one nor all of these should be regarded as evidence for or against any point of religious faith. Before accepting any doctrine or precept, we should demand a plain ‘Thus saith the Lord’ in its support.
“Tapi Allah baris gaduh hiji umat di bumi pikeun nyekel pageuh kana Alkitab, jeung ngan Alkitab wungkul, minangka patokan sakabéh doktrin jeung dasar sakabéh réformasi. Pamadegan jalma-jalma pinunjul dina élmu, kacindekan élmu pangaweruh, pangakuan iman atawa putusan-putusan majelis garejawi, sakitu lobana jeung papaséana saperti gareja-gareja anu diwakilanana, sora kalolobaan—teu hiji ogé, boh sakabéhna, ulah dianggap minangka bukti pikeun atawa ngalawan kana hiji perkara iman agama naon waé. Saméméh narima hiji doktrin atawa parentah, urang kudu nungtut ayana hiji ‘Kieu timbalan PANGERAN’ anu écés pikeun ngadukung éta.”
“Satan is constantly endeavoring to attract attention to man in the place of God. He leads the people to look to bishops, to pastors, to professors of theology, as their guides, instead of searching the Scriptures to learn their duty for themselves. Then, by controlling the minds of these leaders, he can influence the multitudes according to his will.” The Great Controversy, 594, 595.
“Iblis salawasna ngupayakeun pikeun narik perhatian ka manusa ngagantikeun Allah. Anjeunna mingpin jalma-jalma sangkan nenjo ka uskup, ka pendeta, ka profesor teologi, minangka pituduh maranéhna, tibatan nalungtik Kitab Suci pikeun diajar kawajiban maranéhna ku diri sorangan. Tuluy, ku ngadalikeun pikiran para pamingpin ieu, anjeunna bisa mangaruhan jalma réa nurutkeun kahayangna.” The Great Controversy, 594, 595.
We will continue this study in the next article.
Urang baris neraskeun ieu ulikan dina artikel salajengna.