The history of “God’s marvelous works,” is also represented by the prophetic question of “how long.” The history represented in those two, and many other symbols, represents the sealing time of the one hundred and forty-four thousand. In that period there is a debate over the true and the many other false latter rain messages. There is only one genuine latter rain message. The story line of the sacred history where God performs His marvelous works is placed within the context of the book of Joel where the “new wine” is cut off from one class while being poured out upon the other class.
Sajarah “pagawéan-pagawéan Allah anu ajaib,” ogé digambarkeun ku patalékan nabi ngeunaan “dugi ka iraha.” Sajarah anu dilambangkeun ku dua éta, jeung ku loba lambang séjénna, ngagambarkeun mangsa pamasihan meterai ka saratus opat puluh opat rébu. Dina mangsa éta aya pasualan ngeunaan amanat hujan ahir anu sajati jeung loba amanat hujan ahir palsu lianna. Ngan aya hiji amanat hujan ahir anu asli. Galur carita tina sajarah suci, tempat Allah ngalakukeun pagawéan-pagawéan-Na anu ajaib, ditempatkeun dina kontéks kitab Yoel, nalika “anggur anyar” diputuskeun ti hiji golongan bari dituangkeun ka golongan séjén.
There are a few contrasts in the book of Joel that are to be noted. The root of the word “parable” means “placing beside” and inherently involves a contrast of two classes. We have touched some of the ‘contrasts’ in the book of Joel previously, pointing out that the crown of pride that is worn by the drunkards that rule Jerusalem is contrasted with those who wear the crown of glory. We have not yet shared how the symbol of joy is the opposite, but a counterpart of being ashamed, but it is, and we intend to show that. The subject of alpha and omega is also located in the book of Joel and that principle of the first illustrating the last is also confirmed by Peter’s two sermons in the book of Acts.
Aya sababaraha kontras dina kitab Yoél anu perlu diperhatikeun. Akar kecap “pasemon” hartina “nempatkeun sisi-sisian” sarta dina hakekatna ngandung kontras antara dua golongan. Saméméhna urang parantos nyabit sawatara “kontras” dina kitab Yoél, bari nunjukkeun yén makuta kasombongan anu dipaké ku para mabok anu maréntah Yérusalém dikontraskan jeung jalma-jalma anu ngagem makuta kamulyaan. Urang can acan ngedalkeun kumaha lambang kabungahan téh mangrupa sabalikna, tapi ogé pasangan padanan tina dipaéhan ku éra; tapi mémang kitu, sarta urang badé némbongkeun éta. Jejer ngeunaan alfa jeung oméga ogé aya dina kitab Yoél, sarta éta prinsip yén anu kahiji ngagambarkeun anu panungtung ogé diteguhkeun ku dua khutbah Petrus dina kitab Rasul-rasul.
Acts chapter two takes place on Pentecost at 9 AM (the third hour) and chapter three is the ninth hour (3 PM) the time of the evening sacrifice. In Acts two the message Peter proclaims is in the upper room of a private residence, but his sermon in chapter three is given in the temple. They are tied together by the call to repentance in both meetings. Same message, two geographical places representing the symbol of a doubling within the Pentecostal message that is divided between the courtyard and the temple. In Revelation eleven John is told to measure the temple, but leave off the courtyard for it was given to the Gentiles.
Rasul bab dua lumangsung dina poé Pentekosta jam salapan énjing (jam katilu), jeung bab tilu dina jam kasalapan (jam tilu sonten), nya éta waktu kurban soré. Dina Rasul dua, amanat anu diproklamasikeun ku Petrus ditepikeun di rohangan luhur hiji padumukan pribadi, ari khotbahna dina bab tilu dipidangkeun di Bait Allah. Duanana kahijikeun ku panggero kana pertobatan dina dua pasamoan éta. Amanat anu sarua, dua tempat géografis anu ngagambarkeun lambang hiji panggandaan dina amanat Pentekosta anu kabagi antara palataran jeung Bait Allah. Dina Wahyu sabelas, Yohanes diparéntahkeun supaya ngukur Bait Allah, tapi palataranana ulah diasupkeun, sabab éta geus dipasrahkeun ka bangsa-bangsa kapir.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.
Lajeng dipaparinkeun ka kuring hiji haur nu siga iteuk pangukur; sarta malaikat nangtung, ngadawuh, “Hudang, tuluy ukur Bait Allah, altar, jeung jalma-jalma anu nyembah di jerona. Ari pakarangan anu aya di luar Bait Allah ulah diasupkeun, sarta ulah diukur; sabab eta geus dipasrahkeun ka bangsa-bangsa kapir; jeung kota suci bakal diinjak-injak ku maranehna salila opat puluh dua bulan.” Wahyu 11:1, 2.
Thus, the doubling of the two sermons and the division of the two sermon’s location, identifies two audiences for the latter rain in the book of Joel. One audience is the Gentiles outside the temple and the other is the Jews in the temple. In the judgment of the living the house of God is judged first, and from 9/11 unto the Sunday law the temple is judged, and from the Sunday law until the close of human probation the Gentiles are judged. That judgment occurs during the latter rain identified by Peter as being set forth in the book of Joel. What the courtyard (the Gentiles) and the temple (God’s church) in the division represented in Acts chapters two and three, is also the distinction in Joel of the former rain and the latter rain. The former rain arrived at 9/11 and is poured out while God’s temple is being judged. When that process is finished the latter rain is poured out upon the Gentiles in the courtyard.
Ku kituna, pengulangan dua khutbah éta jeung pamecahan tempatna dua khutbah éta, nandakeun aya dua golongan pamiarsa pikeun hujan panungtung dina kitab Yoel. Hiji golongan nyaéta bangsa-bangsa kapir di luar Bait Allah, sedengkeun golongan anu séjén nyaéta urang Yahudi di jero Bait Allah. Dina pangadilan ka jalma-jalma hirup, kulawarga Allah dihukum heula, jeung ti 9/11 nepi ka hukum Minggu Bait Allah keur dihukum, sarta ti hukum Minggu nepi ka panutupan mangsa kasempetan manusa bangsa-bangsa kapir anu dihukum. Pangadilan éta lumangsung salila hujan panungtung anu ku Petrus dipidangkeun minangka anu diébréhkeun dina kitab Yoel. Naon anu dilambangkeun ku palataran (bangsa-bangsa kapir) jeung Bait Allah (garéja Allah) dina pamecahan anu digambarkeun dina Rasul-Rasul pasal dua jeung tilu, éta ogé mangrupa bédana dina kitab Yoel antara hujan tiheula jeung hujan panungtung. Hujan tiheula sumping dina 9/11 sarta dicurahkeun nalika Bait Allah keur dihukum. Nalika prosés éta réngsé, hujan panungtung dicurahkeun ka bangsa-bangsa kapir di palataran.
Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.
Ku sabab kitu, sing bungah, he barudak Sion, jeung sing girang dina PANGERAN Allah maraneh; sabab Anjeunna geus maparin ka maraneh hujan awal sakadarna, sarta Anjeunna bakal nurunkeun ka maraneh hujan, nya eta hujan awal jeung hujan panungtung, dina bulan kahiji. Joel 2:23.
It is not my point currently to identify the prophetic distinction between joy and being ashamed, but the verse informs God’s people to “be glad” because of the latter rain message. The latter rain message produces prophetic joy in God’s people. That being said the subject of the former or early rain, followed by the latter rain is an illustration of the stone of stumbling that was set aside and marveled at. The symbol of the corner stone that ultimately becomes the cap stone is what is marvelous in the eyes of both God and His people.
Maksad abdi ayeuna lain pikeun ngaidéntifikasi bédana nubuat antara kabungah jeung kaéra, nanging ayat éta ngawartosan umat Allah supaya “bungah” ku lantaran talatah hujan panungtungan. Talatah hujan panungtungan ngahasilkeun kabungah nubuat dina umat Allah. Ku kituna, poko perkara hujan kahiji atawa hujan mimiti, dituturkeun ku hujan panungtungan, mangrupa hiji ilustrasi ngeunaan batu sandungan anu disingkirkeun sarta dipikaherankeun. Lambang batu juru anu ahirna jadi batu puncak téh nya éta hal anu ngaherankeun dina paningal boh Allah boh umat-Na.
The marvelous stone represents the Alpha and Omega of prophecy. The principle of the alpha and omega in terms of prophetic application is identified by Alpha and Omega repeatedly in His Word, and He is the Word. For this reason, that what has been revealed of this principle has been revealed to us and our children forever. The year 1863 is the cap stone of Bible prophecy, and it is the cap stone of the period of the third angel from 1844 unto 1863. 1844 was the foundation stone 1863 the cap stone of that prophetic period. 1844 to 1863 is an established prophetic period, just as established as 538 unto 1798. The fact that mankind does not know something which God has established, does not make that thing un-established!
Batu anu ajaib éta ngawakilan Alfa jeung Oméga tina nubuat. Asas alfa jeung oméga dina harti panerapan nubuat dipikawanoh ku Alfa jeung Oméga berkali-kali dina Pangandika-Na, jeung Anjeunna téh Pangandika. Ku sabab ieu, naon anu geus diungkabkeun ngeunaan asas ieu geus diungkabkeun ka urang jeung ka anak-anak urang salamina. Taun 1863 téh batu pucuk tina nubuat Kitab Suci, jeung éta ogé batu pucuk tina mangsa malaikat katilu ti 1844 nepi ka 1863. 1844 éta batu pondasi, 1863 batu pucuk tina mangsa nubuat éta. 1844 nepi ka 1863 téh hiji mangsa nubuat anu geus ditetepkeun, sakumaha ditetepkeunana 538 nepi ka 1798. Kanyataan yén umat manusa henteu nyaho kana hiji hal anu geus ditetepkeun ku Allah, henteu ngajadikeun éta hal jadi henteu ditetepkeun!
We ended the previous article with the following passage.
Urang mungkas artikel saméméhna ku petikan di handap ieu.
“I was shown that his relation to the people of God was similar, in some respects, to that of Moses to Israel. There were murmurers against Moses, when in adverse circumstances, and there have been murmurers against him.” Testimonies, volume 3, 85.
“Kuring dipidangkeun yén hubungan anjeunna jeung umat Allah téh, dina sawatara hal, sarupa jeung hubungan Musa jeung Israil. Aya nu ngagerendeng ngalawan Musa nalika aya dina kaayaan nu hésé, sarta aya ogé nu ngagerendeng ngalawan anjeunna.” Testimonies, jilid 3, 85.
In 1863, James White represented “in some respects” “Moses to Israel.”
Dina taun 1863, James White ngawakilan “dina sawatara hal” “Musa pikeun Israil.”
The period of 1844 unto 1863 was typified in the period of the Red Sea deliverance unto the first Kadesh. The first Kadesh is an alpha and the second Kadesh is the omega—providing two forty-year periods that lead to Kadesh and both ended in rebellion.
Mangsa ti taun 1844 nepi ka 1863 diprangkaan ku mangsa ti saprak panebusan di Laut Beureum nepi ka Kades anu kahiji. Kades anu kahiji teh hiji alpa, ari Kades anu kadua teh omega—ngawengku dua mangsa opat puluh taun anu ngarah ka Kades, sarta duanana pada ditungtungan ku pamberontakan.
The Spirit of Prophecy aligns the Red Sea crossing with the great disappointment of 1844. The Bible aligns the Red Sea crossing with the cross, and Sister White confirms the disappointment of the disciples at the cross was typifying the great disappointment of 1844. It was the Lord’s will to go directly into the Promise Land, and the geographical marker of the entrance into the Promise Land was Jericho, which is where in this second week of December, 2025, that the archeologists just dug out ancient Jericho—only to find to their dismay that the fallen walls they discovered there had all fallen outward, not inward as they always do during a siege. In an ancient siege the walls were beaten down and pushed over towards the inside. Not so with Jericho.
Roh Nubuat nyaluyukeun panyebrangan Laut Beureum jeung kuciwa gedé taun 1844. Alkitab nyaluyukeun panyebrangan Laut Beureum jeung salib, sarta Sister White negeskeun yén kuciwa para murid dina waktu salib éta ngalambangkeun kuciwa gedé taun 1844. Kersa Gusti téh supaya maranéhna langsung asup ka Tanah Perjangjian, sarta patokan géografis pikeun asupna ka Tanah Perjangjian téh Yerikho, anu dina minggu kadua bulan Désémber 2025 ieu para arkéolog kakara ngagali Yerikho baheula—sarta nepi ka kagétna maranéhna manggihan yén témbok-témbok rubuh anu kapanggih di dinya sadayana rubuh ka luar, lain ka jero sakumaha biasana salawasna dina mangsa hiji pangepungan. Dina hiji pangepungan baheula, témbok-témbok téh digebugkeun nepi ka rubuh sarta didorong ngagebrus ka sisi jero. Tapi henteu kitu jeung Yerikho.
So the people shouted when the priests blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city. Joshua 6:20.
Ku kituna rahayat ngagorowok waktu para imam niup tarompet; sarta kajadian, basa rahayat ngadéngé sora tarompet, rahayat ngagorowok ku gorowok anu kacida gedéna, nepi ka témbokna rubuh rata, ku sabab kitu rahayat naék asup ka jero kota, masing-masing lempeng ka hareupeunana, tuluy maranéhna ngarebut kota éta. Yosua 6:20.
The archeologists also found jars with food, identifying that when the walls came down it was not a long drawn-out siege. It also answered a question among the archeological group as to why the biblical record of the fall of Jericho identifies them going “up” into Jericho over a hill or ramp, which they now know was created when the walls fell outward.
Para ahli arkéologi ogé manggihan guci-guci nu eusina dahareun, anu nuduhkeun yén nalika témbokna rubuh, éta lain hasil tina pangepungan anu lilana panjang. Ieu ogé ngajawab hiji patalékan di kalangan para arkéolog ngeunaan naha catetan Alkitab ngeunaan ragragna Yérikho nyebutkeun yén maranéhna “naék” asup ka Yérikho ngalangkungan hiji pasir atawa tanjakan, anu kiwari dipikanyaho kabentuk nalika témbokna ambruk ka luar.
The first obstacle which announced the entrance into the Promised Land was Jericho, a city of influence and wealth. Jericho is 1863, and Jericho is a subject of Bible prophecy, not only as an illustration of the Sunday law time period, but also in connection with its fall and rise. Jericho also had its own specific prophetic curse pronounced upon it. Joshua pronounced a curse upon the man who rebuilt Jericho, and in so doing identified that the man who rebuilt Jericho would lose his youngest and oldest sons in the re-building of that cursed city. One son was to be lost at the laying of the foundation and the other at the raising of the gate. That prophecy was fulfilled, and the record of its fulfillment is recorded in the Bible, making Jericho an established biblical symbol.
Halangan anu kahiji anu nandakeun asupna ka Tanah Perjangjian nyaéta Yerikho, hiji kota anu pinuh ku pangaruh jeung kabeungharan. Yerikho téh 1863, sarta Yerikho mangrupakeun hiji poko dina nubuat Alkitab, lain waé minangka hiji gambaran ngeunaan jaman hukum Minggu, tapi ogé patalina jeung ragragna sarta hudangna deui. Yerikho ogé miboga kutuk nubuatna sorangan anu diucapkeun ka dinya. Yosua ngucapkeun kutuk ka jalma anu ngawangun deui Yerikho, sarta ku jalan kitu netelakeun yén jalma anu ngawangun deui Yerikho bakal kaleungitan putra bungsu jeung putra cikalna dina waktu ngawangun deui kota anu dikutuk éta. Hiji putra bakal leungit waktu peletakan dasarna, sarta anu saurang deui waktu ngadegkeun gapurana. Nubuat éta kacumponan, sarta catetan ngeunaan kacumponanana geus kacatet dina Alkitab, ku kituna Yerikho jadi hiji lambang biblis anu geus maneuh.
Within its historical demise, and in its prophetic curse, followed by the historical fulfillment of that prophecy, we find three witnesses speaking about Jericho in 1863. All three of those testimonies are to be applied to 1863. Those three witnesses stand together just as three Moses’s stand prophetically at the end of their respective forty-year periods. One of those forty-year periods is clearly aligned with Millerite history, establishing that all three representations of Moses at the end of each forty-year period align with the history of 1863—the history of the third angel.
Dina karuntuhan sajarahna, jeung dina kutuk nubuatna, anu tuluy dituturkeun ku kalumangsungan sajarah tina eta nubuat, urang manggihan tilu saksi anu nyarita ngeunaan Jericho dina taun 1863. Katilu kasaksian eta kudu diterapkeun ka taun 1863. Eta tilu saksi nangtung babarengan sakumaha tilu Musa nangtung sacara nubuat dina ahir période opat puluh taun maranéhna masing-masing. Salah sahiji période opat puluh taun eta écés sajajar jeung sajarah Millerite, netepkeun yén katilu gambaran Musa dina ahir unggal période opat puluh taun sajajar jeung sajarah taun 1863—sajarah malaikat katilu.
Two of those three witnesses of Moses’ forty years end at Kadesh, the third conclusion of the forty years was the Jordan River, and the conclusion of the second was the Red Sea. The conclusion of the first forty years was Moses fleeing Egypt. All three are describing a flight out of Egypt in fulfillment of Abraham’s four-hundred and thirty year prophecy of bondage in Egypt.
Dua tina tilu saksi ngeunaan opat puluh taun Musa réngsé di Kadesy, kacindekan katilu tina opat puluh taun éta nya éta Walungan Yordan, jeung kacindekan anu kadua nya éta Laut Beureum. Kacindekan tina opat puluh taun anu kahiji nya éta Musa ngungsi ti Mesir. Katiluna ngagambarkeun hiji pangungsian kaluar ti Mesir minangka panggenepan kana nubuat Abraham ngeunaan opat ratus tilu puluh taun pangbeungkeutan di Mesir.
Moses’ three forty-year periods, whose endings (capstone) represents a type of deliverance from Egypt, were a fulfillment of Abraham’s prophecy of captivity in and deliverance out of Egyptian bondage. As the prophesied deliverer of Abraham’s covenant promise, Moses himself began by being saved out of the water, as his name means. Thereafter Moses led God’s people through the waters of the Red Sea and thereafter to the shore of the deliverance, represented by the Jordan River. The alpha of Moses life was saving from the water of the Nile and omega was the salvation represented by the water of the Jordan River. The alpha of Moses life illustrated by the experience defined by his name and his parents, being godly parents knew that the baby had been sentenced to death, as he would be forty years later after killing the Egyptian. As godly parents who knew their son needed to be saved from the death sentence, prepared for him an ark, that passed from the Hebrew world unto the Egyptian world, just as Moses left at the end of forty years the Egyptian world for the Hebrew world.
Tiluan opat mangsa opat puluh taun Musa, anu tungtungna (batu panutupna) ngagambarkeun hiji pralambang ngeunaan panyalametan ti Mesir, nya éta minuhan nubuat Ibrahim ngeunaan pangawulaan di jero jeung kabébasan kaluar tina pangabdian Mesir. Salaku nu jadi pangbébas anu geus dinubuatkeun dina jangji pasatujuan Ibrahim, Musa sorangan ngamimitian ku disalametkeun kaluar tina cai, sakumaha harti ngaranna. Sanggeus éta, Musa mingpin umat Allah ngaliwatan cai Laut Beureum, sarta tuluy ka basisir pangbébasan, anu dilambangkeun ku Walungan Yordan. Alfa kahirupan Musa nya éta kasalametan tina cai Nil, jeung omegana nya éta kasalametan anu dilambangkeun ku cai Walungan Yordan. Alfa kahirupan Musa, sakumaha dipidangkeun ku pangalaman anu ditangtukeun ku ngaranna jeung ku kolotna—anu jadi kolot saleh, terang yén éta orok geus dijatuhi hukuman pati—sarua jeung kaayaan dirina opat puluh taun ti harita sanggeus maéhan urang Mesir. Salaku kolot saleh anu terang yén anakna kudu disalametkeun tina hukuman pati, maranéhna nyiapkeun pikeun anjeunna hiji bahtera, anu ngalangkung ti dunya Ibrani ka dunya Mesir, sakumaha Musa ninggalkeun dina ahir opat puluh taun dunya Mesir pikeun dunya Ibrani.
Moses repeated the story of Noah in his salvation from the water. The very first mention of Moses as the “deliverer” of Abraham’s four-hundred and thirty year covenant prophecy was a repetition of the history where God entered into covenant with mankind, therefore bringing Abraham’s covenant prophecy of a chosen people together with the covenant promise to all mankind. This identifies a baptism in the transfer of the baby Moses to Pharaoh’s daughter, for the death was acknowledged by the parent’s work, the burial is represented by the ark upon the water, and the resurrection is Pharaoh’s daughter.
Musa ngulang deui carita Nuh dina kasalametanana tina cai. Sebutan anu pangheulana ngeunaan Musa salaku “jurusalamet” tina nubuat perjangjian opat ratus tilu puluh taun ka Ibrahim téh mangrupa pangulangan sajarah nalika Allah ngadamel perjangjian jeung umat manusa, ku kituna ngahijikeun nubuat perjangjian Ibrahim ngeunaan hiji umat pilihan jeung jangji perjangjian pikeun sakumna umat manusa. Ieu nandakeun ayana baptisan dina mindahkeun orok Musa ka putri Firaun, sabab maot geus diaku ku padamelan kolotna, panguburan dilambangkeun ku bahtera dina cai, sarta kabangkitan téh nyaéta putri Firaun.
Moses’ life begins with the baptism of Noah’s ark being typified. This then means that from the outset the number “8” is associated with Moses, for the root of his covenant relationship began with the number “8” from the covenant of Noah, and his work was to institute the rite of circumcision on the “eighth” day. He was then tested and he failed on the very rite. Moses life begins with a baptism and forty years later there is a death (of an Egyptian) that marks the point where the Egyptian Moses dies and becomes strictly a son of Abraham. The beginning and ending of Moses’s first forty years is represented by a baptism. The first identified a transition from Hebrew to Egyptian and the last from Egyptian to Hebrew. Forty years after that, Moses takes God’s people through the baptism of the Red Sea, on his way to the baptism at the Jordan, which he never made.
Hirup Musa dimimitian ku digambarkeunana baptisan Bahtera Nuh. Ieu hartina yén ti mimiti pisan angka “8” dipatalikeun jeung Musa, sabab akar hubungan perjangjianana dimimitian ku angka “8” tina perjangjian Nuh, sarta padamelanana nya éta netepkeun ritus sunatan dina poe “ka dalapan.” Anjeunna tuluy diuji, sarta anjeunna gagal dina ritus éta pisan. Hirup Musa dimimitian ku hiji baptisan, sarta opat puluh taun ti harita aya hiji pupusna (jalma Mesir) anu nandaan titik nalika Musa urang Mesir pupus jeung janten sacara murni putra Ibrahim. Mimiti jeung ahir opat puluh taun kahiji dina hirup Musa dilambangkeun ku baptisan. Anu kahiji nandaan hiji peralihan ti urang Ibrani ka urang Mesir, jeung anu panungtung ti urang Mesir ka urang Ibrani. Opat puluh taun sanggeus éta, Musa mingpin umat Allah ngaliwatan baptisan Laut Beureum, dina lalampahanana nuju ka baptisan di Yordan, anu henteu kungsi kahontal ku anjeunna.
God’s people under the guidance of Joshua entered the Promised Land without Moses for he died just before the baptism of the Jordan River arrived. Moses said, and Peter repeated that the Lord thy God would raise up a prophet like unto Moses. The prophet who was typified by Moses was Christ, and He began His work exactly where Moses left off. He began His work at His baptism, and that baptism was the exact place Joshua baptized ancient Israel when they crossed the Jordan into the Promised Land. The gospels inform us that John was baptizing at Bethabara, which is the crossing point, and means ferry crossing.
Umat Allah dina pituduh Yosua asup ka Tanah Jangji tanpa Musa, sabab anjeunna pupus pas saméméh datangna baptisan Walungan Yordan. Musa ngadawuh, sarta Petrus ngulang deui, yén PANGERAN Allah anjeun bakal ngangkat saurang nabi saperti Musa. Nabi anu dilambangkeun ku Musa teh nyaéta Kristus, sarta Anjeunna ngamimitian padamelan-Na pas pisan di tempat Musa ngeureunkeunana. Anjeunna ngamimitian padamelan-Na dina baptisan-Na, sarta baptisan eta teh tempat anu sarua pisan tempat Yosua ngabaptis Israil baheula waktu maranehna meuntas Yordan asup ka Tanah Jangji. Injil-injil ngabéjaan ka urang yén Yahya keur ngabaptis di Betabara, anu mangrupakeun tempat pameuntasan, sarta hartina pameuntasan ku parahu.
The Red Sea is the symbol of the rebellion of Egypt, identifying Moses prophetic testimony in this line as truth. The Nile River to the Red Sea (sometimes called a river) and on to the Jordan. Moses, meaning ‘saved out of the water’ begins and ends his testimony at the water of deliverance, and each of those waters manifest two classes of worshippers.
Laut Beureum mangrupakeun lambang pambarontakan Mesir, anu nandakeun yén kasaksian nabi Musa dina garis ieu téh leres. Ti Walungan Nil ka Laut Beureum (anu sakapeung disebut walungan) tuluy ka Yordan. Musa, anu hartina ‘disalametkeun kaluar tina cai,’ ngamimitian jeung mungkas kasaksianna dina cai kasalametan, sarta unggal cai éta nembongkeun dua golongan anu nyembah.
The first forty years of Moses represents the first angel’s message and the second forty years is the second angel, the third being the third. The three angels possess their own peculiar prophetic characteristics such as that all three messages are represented in the first message. We have demonstrated this phenomenon publicly for years in connection with the first three chapters of the book of Daniel.
Opat puluh taun kahiji Musa ngagambarkeun pekabaran malaikat kahiji, sarta opat puluh taun kadua nyaéta malaikat kadua, anu katilu nyaéta malaikat katilu. Tilu malaikat éta mibanda ciri-ciri kenabian anu has masing-masing, saperti yén sakabéh tilu pekabaran téh kaawakilan dina pekabaran kahiji. Kami parantos mintonkeun fénoména ieu sacara umum salila mangtaun-taun dina patalina jeung tilu pasal kahiji tina kitab Daniel.
Daniel feared God in chapter one and refused to eat the Babylonian diet, and God glorified him in the second and dietary visual test that followed, which led to the judgment and third test carried out by Nebuchadnezzar himself. Daniel chapter one is the first angel of Revelation fourteen who announces “fear God,” “give him glory” as Daniel did in the second dietary and visual test, for “the hour of the judgment” of Nebuchadnezzar has come.
Dina pasal kahiji Daniel sieun ka Allah sarta nolak ngadahar kadaharan Babel, jeung Allah ngamulyakeun anjeunna dina ujian kadua, nya éta ujian kadaharan jeung visual anu saterusna lumangsung, anu nimbulkeun pangadilan jeung ujian katilu anu dilaksanakeun ku Nebukadnesar sorangan. Daniel pasal kahiji nyaéta malaikat kahiji dina Wahyu opat welas anu ngumumkeun, “sieun ka Allah,” “pasrahkeun kamulyaan ka Mantenna,” sakumaha anu dipigawé ku Daniel dina ujian kadaharan jeung visual anu kadua, sabab “waktuna pangadilan” Nebukadnesar geus sumping.
The first forty years of Moses’s life began because his parents feared God. When Pharaoh’s daughter saw the ark in the water, Moses had passed the second test, which is a visual test. Then Pharaoh’s daughter judged that he was not to die. Judgment also arrived at the end of the first forty; when He slew the Egyptian and had to flee Egypt.
Opat puluh taun kahiji hirup Musa dimimitian ku sabab kolotna sieun ka Allah. Nalika putri Firaun ningali peti éta di cai, Musa geus ngalangkungan ujian kadua, nyaéta ujian paningal. Tuluy putri Firaun mutuskeun yén anjeunna henteu kudu paéh. Pangadilan ogé datang dina ahir opat puluh taun kahiji; nalika anjeunna maéhan urang Mesir éta sarta kudu ngungsi ti Mesir.
In the second forty years, the second angel of Revelation fourteen announcing the fall of Babylon was typified by the fall of Egypt. In that fall, at the end of the forty years there was a tremendous manifestation of the power of God, as there was at the end of the second angel’s message during the Midnight Cry of 1844.
Dina opat puluh taun anu kadua, malaikat kadua dina Wahyu opat belas anu ngumumkeun ragragna Babul ditipalikeun ku ragragna Mesir. Dina éta ragrag, dina ahir opat puluh taun, aya hiji manifestasi anu kacida agengna tina kakawasaan Allah, sakumaha anu kajadian dina ahir amanat malaikat kadua dina Mangsa Panyambat Tengah Peuting taun 1844.
The third forty years begins with the judgment of death being pronounced on virtually the entire congregation, and it ends with the judgment of death upon the leader of that congregation.
Opat puluh taun nu katilu dimimitian ku dijatuhkeunana hukuman pati ka ampir sakabéh jamaah, sarta dipungkas ku hukuman pati ka pamingpin jamaah éta.
Sister White identifies that our work is to combine the three angels’ messages.
Sadérék White nétélakeun yén pagawéan urang nyaéta ngahijikeun tilu amanat para malaikat.
“The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.
“PANGERAN rek ngahukum dunya ku lantaran kajahatanana. Anjeunna rek ngahukum badan-badan kaagamaan ku sabab maranéhna nampik kana cahaya jeung bebeneran anu geus dipasrahkeun ka maranéhna. Amanat anu agung, anu ngahijikeun amanat malaikat kahiji, kadua, jeung katilu, kudu dipasihkeun ka dunya. Ieu anu kudu jadi beban pagawéan urang.” The Seventh-day Adventist Bible Commentary, volume 7, 950.
Moses’ first forty years represents the first angel of Revelation fourteen, and his second period of forty years is the second angel and the third forty-year period is the third angel. Our “great message” is to combine “the first, second, and third angels’ messages” which places all three symbols of Moses’ in 1863, and therefore three Moses’ at the Sunday law.
Opat puluh taun kahiji Musa ngagambarkeun malaikat kahiji dina Wahyu opat welas, sarta mangsa kadua nu opat puluh taun téh nya éta malaikat kadua, sedengkeun mangsa katilu nu opat puluh taun téh malaikat katilu. “Pesen gedé” urang téh nyaéta ngahijikeun “pesen malaikat kahiji, kadua, jeung katilu,” anu nempatkeun sakabéh tilu lambang Musa dina taun 1863, ku kituna aya tilu Musa dina hukum Minggu.
1844 to 1863 includes two witnesses of both forty-year periods that led to Kadesh. Inspiration identifies that a third cannot exist without a first and a second, the first forty years of Moses’ life must also represent 1844 to 1863. Moses is killing the Egyptian in 1863, along with Moses striking the Rock with his rod of authority and also when Moses asks to see God’s glory in the history of the rebellion of the golden calf. There are three Moses’ at 1863 and the Sunday law, and they are all forty years old.
Taun 1844 nepi ka 1863 ngandung dua kasaksian tina dua mangsa opat puluh taun anu ngarah ka Kades. Ilham netelakeun yén nu katilu moal aya tanpa nu kahiji jeung nu kadua; ku kituna, opat puluh taun kahiji dina kahirupan Musa ogé kudu ngawakilan taun 1844 nepi ka 1863. Musa keur maehan urang Mesir dina taun 1863, kitu deui Musa neunggeul Batu ku iteuk kakawasaanana, sarta ogé nalika Musa nyuhunkeun supaya ningali kamulyaan Allah dina sajarah pemberontakan anak sapi emas. Aya tilu Musa dina taun 1863 jeung hukum Minggu, sarta maranéhna sadayana yuswana opat puluh taun.
Moses’ three periods each contain a deliverance by water; Moses in the basket aligns with Moses through the Red Sea which aligns with Moses twice at the Jordan River: the Nile, the Red Sea and twice at the Jordan. Waters of deliverance are represented in each of the three periods, for they all align with the period when the water of deliverance is being poured out during the latter rain period.
Tilu mangsa Musa masing-masing ngandung hiji kasalametan ku cai; Musa dina karanjang sajajar jeung Musa ngaliwatan Laut Beureum, anu sajajar jeung Musa dua kali di Walungan Yordan: Nil, Laut Beureum, jeung dua kali di Yordan. Cai-cai kasalametan dilambangkeun dina unggal tina tilu mangsa éta, sabab sakabéhna sajajar jeung mangsa nalika cai kasalametan keur dicurahkeun dina mangsa hujan panungtung.
At the end of the third period of forty years Moses struck the Rock with his rod. At the end of the second forty years his rod parted the Red Sea. At the end of the first forty years, he rejected the rod of Egyptian authority, chose to suffer with his people.
Dina ahir mangsa katilu nu opat puluh taun, Musa neunggeul Batu ku tongkatna. Dina ahir mangsa kadua nu opat puluh taun, tongkatna meulah Laut Beureum. Dina ahir mangsa kahiji nu opat puluh taun, anjeunna nolak tongkat kakawasaan Mesir, sarta milih sangsara babarengan jeung umatna.
At the end of the first period an Egyptian died, and at the end of the second period the military, firstborn and leadership of Egypt died. At the end of the third period the nation of Israel, Aaron and Moses had all died. These are three parallel histories that “line upon line” each represent 1844 unto 1863—the history of the third angel, which in turn represents 9/11 to the Sunday law, and the Pentecostal season when the waters of deliverance are poured out.
Dina ahir periode kahiji aya hiji urang Mesir nu maot, sarta dina ahir periode kadua tentara, anak cikal, jeung kapamingpinan Mesir maot. Dina ahir periode katilu bangsa Israél, Harun, jeung Musa sadayana geus maot. Ieu téh tilu sajarah anu sajajar, anu “line upon line” masing-masing ngagambarkeun taun 1844 nepi ka 1863—sajarah malaikat katilu, anu satuluyna ngagambarkeun 9/11 nepi ka hukum Minggu, sarta usum Pentakosta nalika cai-cai pangluputan dicurahkeun.
Moses is at both rebellions at Kadesh, and the Kadesh rebellions are both capstones in their respective periods. They both represent 1863, which is also the capstone of the period of the third angel, starting with the alpha in 1844 unto the capstone of 1863. When considering the marvelous light of the stone that begins as the foundation and ends as the cap stone it is recognized that the capstone is always prophetically larger. The few drops at the beginning of the Pentecostal season, leading to the full outpouring at the capstone on the day of Pentecost, illustrates this truth.
Musa aya dina duanana pambarontakan di Kades, sarta pambarontakan-pambarontakan di Kades téh duanana mangrupa batu panutup dina mangsa séwang-séwangan. Duanana ngagambarkeun taun 1863, anu ogé mangrupa batu panutup tina mangsa malaikat katilu, dimimitian ku alfa dina taun 1844 nepi ka batu panutup taun 1863. Nalika mertimbangkeun cahaya anu ajaib tina batu anu dimimitian minangka dasar tuluy dipungkas minangka batu panutup, kanyahoan yén sacara nubuat batu panutup salawasna leuwih gedé. Sababaraha tétés cai dina awal usum Pentakosta, anu ngarah kana curahan pinuh dina batu panutup dina poé Pentakosta, ngagambarkeun ieu bebeneran.
At 9/11, the sprinkling began and it ends at the full outpouring at the Sunday law. This truth identifies Moses’ sin at the second and omega Kadesh as a greater sin than the rebellion in the first alpha Kadesh rebellion. The alpha rebellion produced the death of an entire nation, and omega rebellion produced the death of one man (Moses), but the one man’s sin was greater than the entire nations corporate sin. The man who sins dies, and at that level there is no distinction between the sins of Moses or any other Israelite, but prophetically Moses’ striking Christ a second time was greater, for it was the capstone of that forty-year period.
Dina 9/11, panyiraman mimiti, sarta éta réngsé dina pancuran pinuh nalika hukum Minggu. Ieu bebeneran ngaidentipikasi dosa Musa di Kades nu kadua jeung nu omega minangka dosa anu leuwih gedé batan pambarontakan dina pambarontakan Kades nu kahiji, nu alfa. Pambarontakan alfa ngahasilkeun pupusna hiji bangsa sakabéhna, sedengkeun pambarontakan omega ngahasilkeun pupusna hiji jalma (Musa), tapi dosa jalma éta saurang leuwih gedé batan dosa kolektif sakumna bangsa. Jalma anu dosa bakal maot, sarta dina tingkat éta teu aya bédana antara dosa Musa jeung dosa urang Israil séjénna mana waé, tapi sacara profétis Musa neunggeul Kristus pikeun kadua kalina téh leuwih gedé, sabab éta mangrupa batu panutup tina mangsa opat puluh taun éta.
The rebellion of Moses at the second omega Kadesh was a greater sin than the rebellion of the children of Israel rejecting the message of Joshua and Caleb. Moses prophetically stands at 1863, where he dies in the wilderness for his rebellion. Moses also stands at 1863, where the former covenant people die in the wilderness for their rebellion, but Moses did not participate in that rebellion. 1863 aligns with the Sunday law, as does Aaron’s rebellion of the golden calf. That history, which aligns with Kadesh, 1863, and the Sunday law, Moses is praying to see God’s glory.
Pangbarontakan Musa dina Kades omega kadua téh dosa anu leuwih gedé tibatan pangbarontakan urang Israil anu nampik kana pekabaran Yusak jeung Kaleb. Musa sacara nubuatan nangtung dina taun 1863, tempat anjeunna maot di padang gurun ku sabab pangbarontakanana. Musa ogé nangtung dina taun 1863, tempat umat perjangjian baheula maot di padang gurun ku sabab pangbarontakan maranéhna, tapi Musa henteu milu dina pangbarontakan éta. Taun 1863 saluyu jeung hukum Minggu, sakumaha ogé pangbarontakan Harun dina kajadian anak sapi emas. Dina sajarah éta, anu saluyu jeung Kades, 1863, jeung hukum Minggu, Musa keur neneda sangkan ningali kamulyaan Allah.
Kadesh represents 1863, and Moses is at both Kadesh’s, so upon two biblical witnesses, who are both cap stones we establish that the third forty-year period which does not end at Kadesh represents 1863 as well. There ‘Moses the unsanctified’ is crucifying Christ afresh, as he rejects the Rock. In 1863, and the giving of the Law at Sinai, ‘Moses the sanctified’ is seeking Gods’ character. In 1863 Moses represents a wise and also a foolish virgin.
Kades ngalambangkeun taun 1863, sarta Musa aya dina duanana Kades; ku kituna, dumasar kana dua saksi Alkitabiah, anu duanana mangrupa batu puncak, urang netepkeun yén période katilu opat puluh taun, anu henteu dipungkas di Kades, ogé ngalambangkeun taun 1863. Di dinya “Musa anu teu disucikeun” keur nyalibkeun deui Kristus, sabab anjeunna nampik Batu Karang. Dina taun 1863, jeung dina maparin Hukum di Sinai, “Musa anu disucikeun” keur neangan tabiat Allah. Dina taun 1863, Musa ngawakilan parawan anu wijaksana jeung ogé parawan anu bodo.
“The Pharisee and the publican represent two great classes into which those who come to worship God are divided. Their first two representatives are found in the first two children that were born into the world.” Christ’s Object Lessons, 152.
“Urang Parisi jeung tukang mulungan pajeg ngagambarkeun dua golongan gedé anu ngabagi jalma-jalma anu datang pikeun nyembah ka Allah. Dua wakil anu pangheulana kapanggih dina dua anak kahiji anu dilahirkeun ka dunya.” Christ’s Object Lessons, 152.
At Kadesh and 1863, Moses represents “two great classes into which those who” “worship God are divided”. Moses is an example of the one hundred and forty-four thousand as is Peter.
Di Kadesh jeung dina taun 1863, Musa ngawakilan “dua golongan gedé anu jadi pamisahan pikeun jalma-jalma anu” “nyembah ka Allah”. Musa mangrupa conto tina saratus opat puluh opat rébu, sakumaha ogé Petrus.
“For each of the classes represented by the Pharisee and the publican there is a lesson in the history of the apostle Peter. In his early discipleship Peter thought himself strong. Like the Pharisee, in his own estimation he was ‘not as other men are.’ When Christ on the eve of His betrayal forewarned His disciples, ‘All ye shall be offended because of Me this night,’ Peter confidently declared, ‘Although all shall be offended, yet will not I.’ Mark 14:27, 29. Peter did not know his own danger. Self-confidence misled him. He thought himself able to withstand temptation; but in a few short hours the test came, and with cursing and swearing he denied his Lord.” Christ’s Object Lessons, 152.
“Pikeun masing-masing golongan anu dilambangkeun ku urang Parisi jeung ku panagih pajeg téh aya hiji palajaran dina sajarah rasul Petrus. Dina mangsa awal anjeunna jadi murid, Petrus nganggap dirina kuat. Saperti urang Parisi, dina panilaina sorangan anjeunna ‘teu saperti jalma-jalma séjén.’ Nalika Kristus, dina peuting saméméh Anjeunna dihianat, ngingetan murid-murid-Na, ‘Aranjeun kabéh baris kaceuceub ku karana Kami dina peuting ieu,’ Petrus kalayan yakin nyatakeun, ‘Sanajan kabéh bakal kaceuceub, tapi lain kuring.’ Markus 14:27, 29. Petrus teu nyaho bahaya dirina sorangan. Kapercayaan ka diri sorangan geus nyasabkeun anjeunna. Anjeunna nyangka sanggup nahan cocoba; tapi dina sawatara jam baé ujian éta datang, sarta ku sumpah jeung kutuk anjeunna mungkir ka Gustina.” Christ’s Object Lessons, 152.
At the Sunday law, which is 1863, Peter represents two classes. Those who receive the mark of the beast or those who receive the seal of God. When Jesus changed Simon’s name to Peter, it symbolized the one-hundred and forty-four thousand. That understanding is also symbolized by multiplying Peter’s name using the number from the letter position in the English alphabet. If we use that same technique on 1863, we get 144.
Dina hukum Minggu, nyaéta taun 1863, Pétrus ngawakilan dua golongan: anu nampa tanda sato galak atawa anu nampa meterai Allah. Nalika Yesus ngarobah ngaran Simon jadi Pétrus, éta ngalambangkeun saratus opat puluh opat rébu. Pangaweruh éta ogé dilambangkeun ku ngalikeun ngaran Pétrus maké angka tina posisi hurup dina alfabét Inggris. Lamun urang ngagunakeun téhnik anu sarua kana 1863, urang meunang 144.
Two of the three symbols of Moses which align with 1863, establish that the third period must align also. The two lines of Kadesh identify the story of the wise and foolish virgins, and the third period identifies an attempt to employ human effort to accomplish a godly work. To trust in human power as did Moses with the Egyptian represents trust in human authority over ordained authority.
Dua tina tilu lambang Musa anu sajajar jeung 1863 netepkeun yén mangsa katilu ogé kudu sajajar. Dua garis Kades ngébréhkeun carita ngeunaan parawan anu wijaksana jeung anu bodo, sarta mangsa katilu nandakeun hiji usaha pikeun ngagunakeun ikhtiar manusa guna ngalaksanakeun hiji karya ilahi. Ngalantungkeun kapercayaan kana kakawasaan manusa sakumaha anu dipigawe ku Musa jeung urang Mesir ngagambarkeun kapercayaan kana wewenang manusa ngaleuwihan wewenang anu geus ditangtukeun.
Sister White states her husbands, “relation to the people of God was similar, in some respects, to that of Moses to Israel.” In 1863, Moses was represented by James White. In 1863, James White is slaying an Egyptian, striking Christ a second time and praying for the rebels who rejected the message of “rest” set forth by Joshua and Caleb. Moses is both a foolish virgin when he struck the Rock a second time and a wise virgin as he interceded for the rebels of Israel.
Nyonya White nyatakeun yén “hubungan salakina ka umat Allah, dina sawatara hal, sarupa jeung hubungan Musa ka Israél.” Dina taun 1863, Musa digambarkeun ku James White. Dina taun 1863, James White keur maéhan hiji urang Mesir, neunggeul Kristus pikeun kadua kalina, sarta ngadoakeun para pemberontak anu nolak talatah ngeunaan “istirahat” anu ditepikeun ku Yosua jeung Kaleb. Musa téh sakaligus parawan bodo nalika anjeunna neunggeul Gunung Batu pikeun kadua kalina, jeung parawan wijaksana nalika anjeunna nyuhunkeun ka Gusti pikeun para pemberontak Israél.
We will close this article with the passage in Numbers fourteen where Moses is at 1863, when he is given a view of God’s glory in the parallel history represented by the golden calf rebellion.
Urang baris nutup ieu tulisan ku petikan dina Bilangan opat welas, nalika Musa aya dina taun 1863, waktu anjeunna dipaparin paningal kana kamulyaan Allah dina sajarah anu sajajar, anu dilambangkeun ku pambarontakan anak sapi emas.
In the passage the Lord asks “how long” would he have to deal with the rebels of Israel, which is the same question Isaiah asked the Lord in chapter six. Notice that the book of Numbers places this history in the period when the earth is lightened with God’s glory, as the angels also marked in verse three of Isaiah six. 9/11 was the foundation stone of the history of 1844 to 1863 and the Sunday law is the capstone. The setting in Numbers is nothing less than an illustration of the song or the parable of the vineyard, as ancient Israel is being passed by as the Lord entered into covenant with Joshua.
Dina ieu petikan, Gusti naros, “dugi ka iraha” Mantenna kedah nyanghareupan para barontak Israél, anu mangrupakeun patalékan anu sarua jeung anu ditaroskeun ku Yesaya ka Gusti dina pasal genep. Perhatikeun yén kitab Bilangan nempatkeun sajarah ieu dina mangsa nalika bumi dicaangkeun ku kamulyaan Allah, sakumaha ogé para malaikat nandaanana dina ayat katilu tina Yesaya genep. 9/11 mangrupikeun batu pondasi tina sajarah 1844 nepi ka 1863, jeung hukum Minggu mangrupikeun batu puncakna. Latar dina Bilangan téh teu kirang ti hiji ilustrasi tina pupujian atawa misil kebon anggur, sabab Israél baheula keur diliwatan nalika Gusti ngadamel perjangjian jeung Yosua.
And all the congregation lifted up their voice, and cried; and the people wept that night. And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness! And wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt? And they said one to another, Let us make a captain, and let us return into Egypt.
Geus sakumna jamaah ngangkat sora maranéhna, tuluy ngajerit; sarta rahayat ceurik sapeuting éta. Jeung sakumna urang Israil ngagerendeng ngalawan Musa jeung ngalawan Harun; sarta sakabéh jamaah nyarita ka maranéhna, Mending urang paéh di tanah Mesir! atawa mending urang paéh di ieu padang gurun! Jeung naha PANGERAN mawa urang ka ieu tanah, pikeun tumpur ku pedang, nepi ka pamajikan-pamajikan urang jeung anak-anak urang jadi rampasan? Naha henteu leuwih hadé lamun urang balik deui ka Mesir? Jeung maranéhna silih carios, Hayu urang ngangkat saurang pamingpin, tuluy urang balik deui ka Mesir.
Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying,
Tuluy Musa jeung Harun sujud nyungseb di hareupeun sakumna jamaah pasamoan urang Israil. Jeung Yosua bin Nun, sarta Kaleb bin Yefune, anu kaasup di antara maranéhna nu kungsi nalungtik éta tanah, ngarobek pakeanna. Jeung maranéhna nyarita ka sakabéh jamaah urang Israil, pokna,
The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not.
Tanah anu ku kami geus diliwatan pikeun nalungtikna, nya eta tanah anu pohara hade. Lamun PANGERAN mikaresep ka urang, mangka Anjeunna bakal mawa urang asup ka ieu tanah sarta mikeun ka urang; tanah anu ngocor ku susu jeung madu. Ngan ulah maruragan ka PANGERAN, sarta ulah sieun ka jalma-jalma anu nyicingan eta tanah; sabab maranehna teh jadi roti keur urang: panyalindungan maranehna geus undur ti maranehna, sarta PANGERAN nyarengan urang: ulah sieun ka maranehna.
But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them?
Tapi sakumna jamaah maréntahkeun sangkan maranéhna dirajam ku batu. Geus kitu, kamulyaan PANGERAN nembongan di Kemah Pasamoan di hareupeun sakumna bani Israil. Tuluy PANGERAN ngandika ka Musa, “Nepi ka iraha ieu bangsa rék nyulut amarah Kami? Jeung nepi ka iraha maranéhna moal percaya ka Kami, sanajan ku sakabéh tanda anu geus ku Kami dipintonkeun di antara maranéhna?”
I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they.
Kami bakal ngagebug maranéhna ku pageblug, sarta nyabut pusaka maranéhna; jeung tina maneh Kami bakal ngadamel hiji bangsa anu leuwih agung jeung leuwih kawasa ti maranéhna.
And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them;) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness.
Saur Musa ngandika marang Pangeran, “Wong Mesir bakal krungu bab iki, marga Paduka sampun ngirid bangsa punika medal saking ing satengahipun wong-wong mau kalawan kasektèn Paduka; lan wong-wong mau bakal nyariyosaken punika dhateng para pedununging tanah punika. Awit para pedunung punika sampun sami krungu bilih Paduka, dhuh Pangeran, wonten ing satengahing bangsa punika; bilih Paduka, dhuh Pangeran, katingal adu rai; bilih mendhung Paduka ngadeg ing sanginggilipun; sarta bilih Paduka lumampah wonten ing ngajengipun, ing wayah awan wonten ing tugu mendhung, lan ing wayah dalu wonten ing tugu geni. Samangke, manawi Paduka nyirnakaken bangsa punika sadaya kados satunggal tiyang, mila bangsa-bangsa ingkang sampun krungu kaluhuran asma Paduka badhé ngandika mangkéné: marga Pangeran boten kuwasa nglebetaken bangsa punika dhateng tanah ingkang sampun dipun supaosi dhateng wong-wong mau, mila Panjenenganipun sampun matèni wong-wong mau ana ing ara-ara samun.”
And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now.
Sareng ayeuna, sim kuring nyuhunkeun ka Gusti, mugi kakawasaan Gusti abdi janten agung, sakumaha anu parantos ku Gusti diucapkeun, saurna, PANGERAN teh sabar, tur kacida agung welas asih-Na, ngahampura kajahatan jeung palanggaran, tapi ku euweuh jalan ngabébaskeun anu salah, ngadatangan kajahatan bapa-bapa ka anak-anak nepi ka turunan katilu jeung kaopat. Mugi dihampura, sim kuring nyuhunkeun ka Gusti, kajahatan ieu umat nurutkeun kagungan agungna welas asih Gusti, sakumaha Gusti parantos ngahampura ieu umat, ti Mesir nepi ka ayeuna.
And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord.
Jeung PANGERAN ngandika, “Kami parantos ngahampura nurutkeun kana pangandika anjeun. Tapi sakumaha saenyana Kami hirup, sakuliah bumi bakal dieusi ku kamulyaan PANGERAN.”
Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. (Now the Amalekites and the Canaanites dwelt in the valley.) Tomorrow turn you, and get you into the wilderness by the way of the Red sea.
Sabab sakabéh lalaki anu geus ningali kamulyaan Kami jeung mujijat-mujijat Kami, anu ku Kami dipidamel di Mesir jeung di tanah gurun, sarta ayeuna geus ngadoja ka Kami nepi ka sapuluh kali, jeung henteu ngadéngékeun sora Kami, tangtu maranéhna moal ningali tanah anu ku Kami geus disumpahkeun ka karuhun-karuhunna; kitu deui saurang ogé tina antara maranéhna anu nganyenyeri ka Kami moal ningali éta. Tapi hamba Kami Kaleb, ku sabab aya roh anu béda dina dirina, sarta anjeunna geus satia nurut ka Kami sapinuhna, anjeunna ku Kami baris dibawa asup ka tanah anu kungsi diasupan ku anjeunna; sarta turunanana bakal miboga éta. (Ari urang Amalek jeung urang Kanaan cicing di lebak.) Isukan maranéh balik, tuluy indit ka tanah gurun ngaliwatan jalan ka Laut Beureum.
And the Lord spake unto Moses and unto Aaron, saying, How long shall I bear with this evil congregation, which murmur against me? I have heard the murmurings of the children of Israel, which they murmur against me. Say unto them, As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do to you: Your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me, Doubtless ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. But your little ones, which ye said should be a prey, them will I bring in, and they shall know the land which ye have despised. But as for you, your carcases, they shall fall in this wilderness. And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness. After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise.
Sareng PANGERAN ngandika ka Musa jeung ka Harun, kieu: “Sabaraha lilana deui Kami kudu sabar ka jamaah jahat ieu, anu ngagerendeng ngalawan Kami? Kami geus ngadangu gegerendengan urang Israil, anu maranéhna gerendengkeun ngalawan Kami. Ucapkeun ka maranéhna, Sakumaha enya Kami hirup, saur PANGERAN, sakumaha anu ku maranéh geus diucapkeun ka ceuli Kami, kitu kénéh bakal Kami lampahkeun ka maranéh: bangké maranéh bakal ragrag di padang gurun ieu; sarta sakabéh maranéh anu geus diitung, nurutkeun jumlah maranéh sakabéhna, ti umur dua puluh taun ka luhur, anu geus ngagerendeng ngalawan Kami, pasti maranéh moal asup ka tanah anu ku Kami geus disumpahkeun pikeun ngajadikeun maranéh cicing di dinya, kajaba Kaleb bin Yefuneh jeung Yosua bin Nun. Tapi anak-anak maranéh anu ku maranéh disebut bakal jadi jarahan, maranéhna éta anu bakal Kami bawa asup, sarta maranéhna bakal nyaho eta tanah anu geus ku maranéh dihina. Tapi ari maranéh, bangké maranéh bakal ragrag di padang gurun ieu. Jeung anak-anak maranéh bakal ngumbara di padang gurun opat puluh taun lilana, sarta nanggung palacuran maranéh, nepi ka bangké maranéh musna di padang gurun. Nurutkeun jumlah poé waktu maranéh nalungtik eta tanah, nyaéta opat puluh poé, sapoé pikeun sataun, maranéh bakal nanggung kajahatan maranéh, nyaéta opat puluh taun, sarta maranéh bakal nyaho panglanggaran jangji Kami.”
I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. And the men, which Moses sent to search the land, who returned, and made all the congregation to murmur against him, by bringing up a slander upon the land, Even those men that did bring up the evil report upon the land, died by the plague before the Lord.
Kami, PANGERAN, parantos ngandika, tangtu Kami bakal ngalakukeun kitu ka sakumna jamaah jahat ieu, anu ngariung babarengan ngalawan Kami: di tanah gurun ieu maranéhna bakal musna, sarta di dinya maranéhna bakal paéh. Jeung jalma-jalma anu diutus ku Musa pikeun nenjo eta tanah, anu mulang tuluy nyababkeun sakumna jamaah ngagerendeng ngalawan anjeunna ku mawa fitnah ngeunaan eta tanah, nya eta jalma-jalma anu mawa beja goréng ngeunaan eta tanah, paéh ku tulah di payuneun PANGERAN.
But Joshua the son of Nun, and Caleb the son of Jephunneh, which were of the men that went to search the land, lived still. Numbers 14:1–38.
Tapi Yosua putra Nun jeung Kaleb putra Yefune, anu kaasup jalma-jalma nu indit ngintip eta tanah, tetep hirup. Bilangan 14:1–38.
We will continue these thoughts in the next article.
Urang baris neraskeun ieu pamikiran dina artikel salajengna.