I contend that it is important to understand the connection of the symbol of four generations with the latter rain message to have the best hope of recognizing the significance of the opening four verses of Joel chapter one. Joel sings the song of the vineyard, but his opening stanza is the covenant’s prophetic association with four generations.

Kami nyatakeun yén penting pikeun ngartos patalina lambang opat turunan jeung amanat hujan panungtungan sangkan aya pangharepan anu pangsaéna pikeun ngakuan harti penting tina opat ayat pambuka dina Yoel pasal hiji. Yoel ngalagukeun pupujian ngeunaan kebon anggur, tapi padalisan pambukana téh mangrupa patalina nubuatan tina perjangjian jeung opat turunan.

And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

Sarta Anjeunna ngandika ka Abram, “Sing yakin enya yén turunan maneh bakal jadi urang asing di hiji nagri anu lain milik maranéhna, sarta maranéhna bakal ngabdi ka urang dinya; jeung maranéhna bakal ditindes salila opat ratus taun. Tapi bangsa anu ku maranéhna bakal dilayanan éta bakal Kami hukum; sarta sanggeus kitu maranéhna bakal kaluar mawa harta banda anu loba. Ari maneh, maneh bakal indit ka karuhun-karuhun maneh kalayan karapihan; maneh bakal dikurebkeun dina umur kolot anu hade. Tapi dina turunan kaopat maranéhna bakal datang deui ka dieu; sabab kajahatan urang Amori can pinuh kénéh.” Kajadian 15:13–16.

This passage is the prophecy that was fulfilled through the life of Moses. When the book of Joel begins the song of the vineyard by referencing four generations of escalating destruction, it is aligning the book of Joel with the prophetic fourth and final generation. That generation is Peter’s “chosen generation” who have been called out of darkness into His “marvelous light.” They are contrasted with their generational counterpart represented as a generation of vipers. That fourth and final generation is represented by John, who is a symbol of the one hundred and forty-four thousand, who “are called, and chosen, and faithful.”

Petikan ieu nya eta nubuat anu kacumponan ngaliwatan kahirupan Musa. Nalika kitab Yoél ngawitan lagu kebon anggur ku nyebutkeun opat turunan karuksakan anu beuki ngaronjat, éta keur ngajajarkeun kitab Yoél jeung turunan kaopat jeung panungtung anu sipatna profétis. Turunan éta nya eta “turunan anu kapilih” numutkeun Petrus, anu geus dipanggil kaluar tina poék kana “caang-Na anu endah.” Maranéhna dipatalikeun sabalikna jeung padanan turunanna, anu digambarkeun minangka turunan oray bedul. Turunan kaopat jeung panungtung éta diwakilan ku Yohanes, anu mangrupa lambang saratus opat puluh opat rébu, anu “dipanggil, jeung dipilih, jeung satia.”

Called at 9/11, chosen in the Midnight Cry and faithful at the Sunday law crisis, just as the Levites were faithful in Aarons and Jeroboams’ golden calf rebellions. The souls who are purified as silver in Malachi three, are Levites who are chosen during the message of the Midnight Cry, for the sealing is accomplished with, and by, an outpouring of the Holy Spirit.

Disebat dina 9/11, dipilih dina Panjerit Tengah Peuting, sarta satia dina krisis hukum Minggu, sakumaha urang Lewi baheula satia dina pemberontakan anak sapi emasna Harun jeung Yerobeam. Jiwa-jiwa anu dimurnikeun saperti pérak dina Maleakhi tilu téh nya éta urang Lewi anu dipilih salila amanat Panjerit Tengah Peuting, sabab pamaséan éta dirampungkeun ku, jeung ngaliwatan, curahan Roh Suci.

In the previous article we brought out lines from the history of Moses, who Sister White identifies as the alpha of Bible prophecy, who prophetically connects with Christ as the omega of Bible prophecy. Moses is the foundation stone and Christ is the capstone. They both are symbols of deliverance from sin, as represented by the deliverance from Egypt with Moses. Yet all the manifestations of the power of God that occurred at the hands of Moses, were far surpassed, when Christ confirmed the covenant with many for one week. Moses is the alpha and Christ is the omega, and the omega is the number “22” and the alpha is the number “1.”

Dina artikel saméméhna kami ngedalkeun galur-galur tina sajarah Musa, anu ku Sister White diidéntifikasi minangka alfa tina nubuat Alkitab, anu sacara profétis patali jeung Kristus minangka omega tina nubuat Alkitab. Musa téh batu pondasi, jeung Kristus téh batu puncak. Duanana mangrupa lambang pembébasan tina dosa, sakumaha dilambangkeun ku pembébasan ti Mesir dina jaman Musa. Sanajan kitu, sakabéh manifestasi kakawasaan Allah anu kajadian ku panangan Musa, kacida kaliwatanana nalika Kristus netepkeun perjangjian jeung loba jalma salila saminggu. Musa téh alfa jeung Kristus téh omega, sarta omega nyaéta angka “22” jeung alfa nyaéta angka “1.”

Dealing with Moses we find the deliverance which pervades his prophetic testimony is set within water. His deliverance from the water of the Nile at his birth, typified Noah in the ark. The baptism at the Red Sea aligns with Noah and the eight within the ark, which in turn aligns with the baptism of Joshua at the Jordan River, that was repeated by Christ at the very same spot. The testimony of Moses begins with deliverance at the Nile River and ends at the banks of the Jordan River. The baptism of Christ was His anointing to witness for three and a half years leading up to His death, which was represented at the beginning at His baptism. At His resurrection there was a few drops until the full outpouring at Pentecost.

Dina ngurus Musa urang manggihan yén kasalametan anu nyurahan sakabéh kasaksian kenabianna téh disangkarakeun dina cai. Kasalametanana tina cai Walungan Nil waktu anjeunna dilahirkeun, ngalambangkeun Nuh dina bahtra. Baptisan di Laut Beureum sajajar jeung Nuh jeung dalapan jelema di jero bahtra, anu satuluyna sajajar jeung baptisan Yosua di Walungan Yordan, anu diulang ku Kristus dina tempat anu sarua pisan. Kasaksian Musa dimimitian ku kasalametan di Walungan Nil sarta ditungtungan di sisi-sisi Walungan Yordan. Baptisan Kristus mangrupikeun pangurapan-Na pikeun nyaksian salila tilu satengah taun nepi ka pupusna-Na, anu geus dilambangkeun ti mimiti dina baptisan-Na. Dina waktu kabangkitan-Na aya sababaraha tetes nepi ka kucuran pinuh dina Pentecosta.

God’s covenant promise to mankind begins with Noah, and His covenant promise to a chosen people through Abraham was fulfilled with Moses. Moses the alpha typified Jesus the omega who would come and confirm the covenant with “many,” not just a chosen people. As a type of Christ, Moses’ birth aligns with the covenant given to Noah, with the rainbow as the sign for all people. Moses also aligns with the covenant given to a chosen people, with circumcision as the sign for the chosen people. Moses’ covenant work was with “many,” not simply a chosen people. If that had not been the case, they would not have been constantly plagued by the mixed multitude.

Jangji pasini Allah ka sakumna umat manusa dimimitian ku Nuh, sarta jangji pasini-Na ka hiji bangsa pilihan ngaliwatan Ibrahim digenepan ku Musa. Musa, si alfa, ngalambangkeun Yesus, si omega, anu bakal sumping jeung negeskeun jangji pasini éta ka “loba jalma,” lain ngan ka hiji bangsa pilihan. Minangka hiji pralambang Kristus, kalahiran Musa saluyu jeung jangji pasini anu dipaparinkeun ka Nuh, kalayan katumbiri minangka tandana pikeun sakumna jalma. Musa ogé saluyu jeung jangji pasini anu dipaparinkeun ka hiji bangsa pilihan, kalayan sunatan minangka tandana pikeun bangsa pilihan. Karya jangji pasini Musa téh jeung “loba jalma,” lain saukur hiji bangsa pilihan. Lamun henteu kitu, maranéhna moal terus-terusan kakeueum ku gangguan balaréa campuran.

In the middle of all the various ‘waters of deliverance’ represented throughout the life of Moses, the baptism at Bethabara on the Jordan River connects the beginning of ancient Israel’s covenant history in the Promised Land with the end of its history, during the week that Christ confirmed the covenant with many. Christ’s baptism aligns with ancient Israel’s baptism and both histories speak to His resurrection when He breathed a few drops of rain, before the plentiful showers at Pentecost fifty days later. The entire line of alpha and omega in terms of Moses to Christ is portrayed within the waters of deliverance.

Di tengah sagala rupa “cai kasalametan” anu dilambangkeun sapanjang hirup Musa, baptisan di Bethabara, di Walungan Yordan, ngahubungkeun awal sajarah pajangjian Israél baheula di Tanah Perjangjian jeung ahir sajarahna, dina minggu nalika Kristus netepkeun pajangjian jeung loba jalma. Baptisan Kristus saluyu jeung baptisan Israél baheula, sarta duanana sajarah éta nyaksian kana kabangkitan-Na nalika Anjeunna ngahirupan sababaraha tetes hujan, saméméh guyuran hujan anu limpah dina Pentakosta lima puluh poé ti harita. Sakabéh runtuyan alfa jeung omega tina segi Musa nepi ka Kristus kagambarkeun dina cai kasalametan.

“In teaching these disciples, Jesus showed the importance of the Old Testament as a witness to His mission. Many professed Christians now discard the Old Testament, claiming that it is no longer of any use. But such is not Christ’s teaching. So highly did He value it that at one time He said, ‘If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.’ Luke 16:31.

Dina ngajarkeun ka murid-murid ieu, Yesus némbongkeun pentingna Perjangjian Heubeul minangka kasaksian ngeunaan misi-Na. Ayeuna loba anu ngaku Kristen miceun Perjangjian Heubeul, ku ngakukeun yén éta geus teu aya gunana deui. Tapi kitu lain pangajaran Kristus. Kacida luhurna ajén anu dipaparinkeun ku Anjeunna ka éta kitab, nepi ka dina hiji waktu Anjeunna ngadawuh, ‘Lamun maranéhna henteu ngadéngé ka Musa jeung ka nabi-nabi, maranéhna ogé moal bakal diyakinkeun, sanajan aya anu hudang tina maot.’ Lukas 16:31.

“It is the voice of Christ that speaks through patriarchs and prophets, from the days of Adam even to the closing scenes of time. The Saviour is revealed in the Old Testament as clearly as in the New. It is the light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Christ are a proof of His divinity; but a stronger proof that He is the world’s Redeemer is found in comparing the prophecies of the Old Testament with the history of the New.” The Desire of Ages, 799.

“Ieu nya éta sora Kristus anu nyarita ngaliwatan para karuhun iman jeung para nabi, ti jaman Adam nepi ka adegan panutup sajarah waktu. Jurusalamet dipaparin terang dina Perjangjian Lawas kalayan écés sakumaha dina Perjangjian Anyar. Cahaya tina mangsa kaliwat anu profétis éta anu ngajentrekeun kahirupan Kristus jeung ajaran-ajahan Perjangjian Anyar kalayan kajelasan jeung kaéndahan. Mujijat-mujijat Kristus mangrupakeun bukti ngeunaan kaallahan-Na; tapi bukti anu leuwih kuat yén Anjeunna téh Jurusalamet dunya kapanggih dina ngabandingkeun nubuat-nubuat Perjangjian Lawas jeung sajarah Perjangjian Anyar.” The Desire of Ages, 799.

In the articles addressing the book of Joel, we have been “comparing the prophecies of the Old Testament with the history of the New,” and also the history of modern spiritual Israel. Whether it is the Old or New Testaments or the history of the three angels that began in 1798, all of those lines are represented as “the voice of Christ.” The written testimony of the Bible and the Spirit of Prophecy is the voice of Christ, and the voice of Christ, is the voice of He who is the Word of God.

Dina tulisan-tulisan anu ngabahas kitab Yoél, urang parantos “ngabandingkeun nubuat-nubuat Perjangjian Heubeul jeung sajarah Perjangjian Anyar,” kitu deui sajarah Israél rohani modéren. Boh éta Perjangjian Heubeul atawa Perjangjian Anyar, boh sajarah tilu malaikat anu dimimitian dina taun 1798, sakabéh éta garis-garis téh dipidangkeun minangka “sora Kristus.” Kasaksian tinulis tina Alkitab jeung Roh Nubuat nyaéta sora Kristus, sarta sora Kristus téh nyaéta sora Anjeunna anu jadi Firman Allah.

The “voice” of the Word of God, is God’s message as represented in His written Word. His message in the last days is the message of the latter rain, which includes a former rain, followed by a former and latter rain, according to Joel.

“sora” tina Firman Allah téh nyaéta amanat Allah sakumaha diwujudkeun dina Firman-Na anu kaserat. Amanat-Na dina poé-poé panungtungan nyaéta amanat hujan panungtungan, anu ngawengku hujan mimiti, tuluy dituturkeun ku hujan mimiti jeung hujan panungtungan, nurutkeun Yoél.

John the Revelator represents the one hundred and forty-four thousand who return to the old paths, for he hears a “voice” behind him. The “voice” behind is the voice of Christ “from the days of Adam” onward.

Yohanes nu nampi Wahyu ngagambarkeun saratus opat puluh opat rébu anu mulang ka jalan-jalan baheula, sabab anjeunna ngadangu hiji “sora” ti tukangeunana. “Sora” anu ti tukang téh nyaéta sora Kristus “ti jaman Adam” saterusna.

And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks. Revelation 1:12.

Tuluy kuring malik pikeun nenjo sora anu nyarita ka kuring. Jeung sanggeus malik, kuring ningali tujuh kandél emas. Wahyu 1:12.

The verse represents a break in chapter one, for up until the previous verse John was in the isle which is called Patmos, but in verse twelve he turns, and from there on John is in the Heavenly Sanctuary. When he turns, he is doing so, for in verse ten he had heard a voice from behind.

Ayat ieu nandakeun hiji pamisah dina pasal kahiji, sabab nepi ka ayat saméméhna Yohanes aya di pulo anu disebut Patmos, tapi dina ayat dua belas anjeunna malik, sarta ti dinya saterusna Yohanes aya di Bait Suci Sawarga. Nalika anjeunna malik, anjeunna ngalakukeun kitu, sabab dina ayat sapuluh anjeunna geus ngadangu hiji sora ti tukangeunana.

I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:10, 11.

Kami nyicingan dina Roh dina poé Gusti, tuluy ngadéngé di tukangeun kami hiji sora anu tarik, kawas sora tarompét, nu nyebut kieu, Kami ieu Alfa jeung Omega, nu kahiji jeung nu panungtung; sarta, Naon anu ku maneh ditempo, tuliskeun kana hiji kitab, tuluy kirimkeun ka tujuh jamaah anu aya di Asia; ka Epesus, jeung ka Smirna, jeung ka Pergamus, jeung ka Tiatira, jeung ka Sardis, jeung ka Piladélpia, jeung ka Laodikia. Wahyu 1:10, 11.

John represents those who hear the voice of Christ behind them. He hears Jeremiah’s trumpet message to return to the old paths, the paths the wicked refused to walk in and the warning trumpet they refuse to listen to. John listened, and the voice behind him identified himself as Alpha and Omega—the One who illustrates the new path, with the old path.

Yohanes ngalambangkeun jalma-jalma anu ngadéngé sora Kristus di tukangeun maranéhna. Anjeunna ngadéngé pesen tarompét Yermia supaya mulang ka jalan-jalan baheula, jalan-jalan anu ku jalma-jalma jahat dipiceun ku maranéhna pikeun diliwatan, sarta tarompét pangéling-ngéling anu ku maranéhna dipaliré. Yohanes ngupingkeun, sarta sora di tukangeun anjeunna nganyatakeun diri-Na salaku Alfa jeung Omega—Anu ngagambarkeun jalan anu anyar, kalayan jalan anu heubeul.

And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. Revelation 1:13–16.

Sarta di tengah tujuh tempat lilin eta aya saurang anu saperti Putra Manusa, nganggo jubah panjang nepi ka suku, sarta dadana kabeungkeut ku beubeur emas. Huluna jeung buukna bodas kawas bulu domba, bodas sakumaha salju; panonna kawas seuneu nu hurung; Suku-sukuna kawas tambaga anu kacida mulusna, siga anu dipanaskeun dina tungku; sarta sora-Na kawas sora cai anu ngaguruh. Dina panangan katuhu-Na aya tujuh bentang; tina baham-Na kaluar pedang seukeut nu dua sisina; sarta pameunteu-Na kawas panonpoé anu caang dina kakawasaanana. Wahyu 1:13–16.

In verse twelve John turns around and sees a vision of Christ which Sister White aligns with the vision of Christ that Daniel had, which is the vision Isaiah, Jeremiah, Ezekiel and Paul had.

Dina ayat dua welas, Yohanes malik sarta ningali hiji tetenjoan ngeunaan Kristus anu ku Sister White dipatalikeun jeung tetenjoan ngeunaan Kristus anu kungsi dipiboga ku Daniel, nyaéta tetenjoan anu kungsi dipiboga ku Yesaya, Yermia, Yehezkiel, jeung Paulus.

“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.

Ku rasa-rasa anu satemenna, abdi ngarep-ngarep kana mangsa nalika kajadian-kajadian dina Pentakosta baris diulangan deui kalawan kakawasaan anu leuwih ageng batan dina waktos éta. Yohanes nyarios, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Tuluy, saperti dina usum Pentakosta, jalma-jalma bakal ngadangu bebeneran diucapkeun ka maranéhna, masing-masing dina basana sorangan.

“God can breathe new life into every soul that sincerely desires to serve Him [Adam and Ezekiel’s valley of bones], and can touch the lips with a live coal from off the altar [Isaiah], and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed [Isaiah’s other tongue], and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement [Malachi’s Levites], and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

“Gusti tiasa ngahirupkeun deui unggal jiwa anu kalayan tulus hayang ngawula ka Mantenna [Adam jeung lebak tulang-tulang garingna Ezekiel], sarta tiasa nyabak biwir ku bara hirup anu dicokot tina altar [Yesaya], jeung ngajadikeun maranéhna jadi lantip dina muji ka Mantenna. Rébuan sora bakal dipinuhan ku kakawasaan pikeun ngedalkeun ka luar bebeneran-bebeneran anu ajaib tina Firman Allah. Letah anu gagap bakal dileupaskeun [basa séjénna Yesaya], sarta anu sieun bakal dijadikeun kuat pikeun mawa kasaksian anu gagah berani demi bebeneran. Mugi Gusti nulungan umat-Na pikeun ngabersihan bait jiwa tina sagala kacemaran [urang Lewi dina kitab Malakhi], sarta pikeun ngajaga pakaitna anu kacida raketna jeung Mantenna, supaya maranéhna tiasa jadi anu meunang bagian dina hujan ahir waktu éta dicurahkeun.” Review and Herald, July 20, 1886.

The vision we are considering includes the description of Christ’s voice. When John turns and hears Christ’s voice, it is as the sound of “many waters.” When Christ’s voice speaks of His covenant with men or with a chosen people it is associated with many waters. The message of Daniel seven through nine was unsealed in 1798, and then, in 1989 the message of Daniel ten through twelve was unsealed. 1798 is associated with the voice of the Ulai River and 1989 is the voice of the Hiddekel River.

Titingalian anu keur urang pertimbangkeun ngawengku gambaran ngeunaan sora Kristus. Nalika Yohanes malik sarta ngadéngé sora Kristus, sora éta kawas sora “cai anu lobana.” Nalika sora Kristus nyarioskeun perjangjian-Na jeung manusa atawa jeung hiji bangsa anu kapilih, éta dipatalikeun jeung cai anu lobana. Amanat Daniel tujuh nepi ka salapan dibuka segelna dina taun 1798, tuluy dina taun 1989 amanat Daniel sapuluh nepi ka dua belas dibuka segelna. Taun 1798 dipatalikeun jeung sora Walungan Ulai, sarta taun 1989 nyaéta sora Walungan Hiddekel.

“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

“Cahaya anu ditampi ku Daniel ti Allah dipasihkeun hususna pikeun poe-poe pamungkas ieu. Paningal-pan­ingal anu anjeunna tingali di sisi Walungan Ulai jeung Hiddekel, walungan-walungan agung di Sinear, ayeuna keur lumangsung kana panggenahanana, sarta sakumna kajadian anu geus diramalkeun bakal geura kajadian.” Testimonies to Ministers, 112.

The River Jordan is the link between the alpha covenant history and the omega covenant history of ancient Israel. The word Jordan means ‘descender’ and represents Christ ‘the great descender.’

Walungan Yordan téh mangrupa pakuat-pakait antara sajarah perjangjian alfa jeung sajarah perjangjian omega Israél kuna. Kecap Yordan hartina ‘anu nurun,’ sarta ngalambangkeun Kristus, ‘anu agung nurun.’

Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Philippians 2:5–9.

Sing aya dina aranjeun pikiran ieu, anu aya ogé dina Kristus Yesus: Anu, sanajan aya dina wangun Allah, henteu nganggap kasataraan jeung Allah minangka hal anu kudu dirampas: Tapi ngaleungitkeun dirina sorangan tina sagala kamulyaan, sarta nyandak kana dirina wangun saurang abdi, sarta dijadikeun sarupa jeung manusa: Jeung sanggeus kapanggih dina kaayaan salaku manusa, Anjeunna ngahinakeun dirina sorangan, sarta jadi taat nepi ka pupus, nya éta pupus dina salib. Pilipi 2:5–9.

The Jordan River represents Christ ‘the great descender’ and the Jordan is the connection between the alpha and omega history of the chosen people of God, who were given a vineyard to maintain. Moses’ waters of deliverance represent the voice of Christ, that can be heard if a soul would but turn around, to hear ‘the voice behind them,’ and the voice they would then hear is—the voice of many waters. From the flood of Noah to the destruction of Jerusalem in 70 AD, waters of deliverance are set forth as waymarks for God’s covenant people. Those waymarks represent the internal history of God’s final covenant people, the one hundred and forty-four thousand. The water that supplies the Jordan River originates in the dew and snow that accumulates in the Hermon mountains, which form the head waters of the Jordan River.

Walungan Yordan ngawakilan Kristus salaku “anu panggedéna nurun,” sarta Yordan téh mangrupa panyambung antara sajarah alfa jeung omega umat pilihan Allah, anu dipaparin kebon anggur pikeun dipiara. Cai kasalametan Musa ngawakilan sora Kristus, anu tiasa kadéngé upama hiji jiwa daék bae malik, pikeun ngadéngé “sora di tukangeun maranéhna,” sarta sora anu ku maranéhna bakal kadéngé tuluy téh—sora cai anu réa. Ti mimiti caah jaman Nuh nepi ka karuksakan Yerusalem dina taun 70 M, cai-cai kasalametan dipintonkeun minangka tanda-tanda panunjuk jalan pikeun umat perjangjian Allah. Tanda-tanda éta ngawakilan sajarah batiniah umat perjangjian pamungkas Allah, nyaéta saratus opat puluh opat rébu. Cai anu nyadiakeun Walungan Yordan asalna tina ibun jeung salju anu ngumpul di pagunungan Hermon, anu ngabentuk hulu-hulu Walungan Yordan.

A Song of degrees of David. Behold, how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron’s beard: that went down to the skirts of his garments; As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life for evermore. Psalms 133:1–3.

Hiji pupujian tatarajén karya Daud. Tenjo, kacida hadéna jeung merenahna lamun dulur-dulur pada cicing babarengan dina kasatunggalan! Eta ibarat minyak pangurapan anu mulya dina sirah, anu ngalir ka handap kana janggot, nya eta janggot Harun, anu turun nepi ka tungtung papakéanana; Saperti embun Hermon, jeung saperti embun anu turun kana gunung-gunung Sion; sabab di dinya PANGERAN marentahkeun berkah, nya eta hirup salalanggengna. Jabur 133:1–3.

Those waters also produce the grotto of Pan, a deep pool, set within a cave located in Panium of Daniel 11:13–15, and Caesarea Philippi in the days of Peter. The head waters of the Jordan River also produce the satanic pool of the grotto of Pan. The voice of many waters identifies that the great controversy between Christ and Satan originated in the high mountain peaks of the Hermon mountains.

Cai éta ogé ngahasilkeun guha Pan, hiji balong anu jero, perenahna di jero guha anu aya di Panium dina Daniel 11:13–15, jeung di Kaisarea Filipi dina jaman Pétrus. Hulu-hulu Walungan Yordan ogé ngahasilkeun balong satanik tina guha Pan. Sora cai anu loba nandakeun yén pasalia gedé antara Kristus jeung Iblis asalna ti puncak-puncak gunung anu luhur di pagunungan Hermon.

And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.

Jeung Kami nyebutkeun deui ka maneh, yén maneh téh Petrus, sarta di luhur ieu batu karang Kami bakal ngadegkeun gareja Kami; jeung panto-panto naraka moal bisa ngéléhkeun éta. Mateus 16:18.

The name “Hermon” means “sacred, consecrated, devoted, or set apart,” and is a symbol of Heaven, the source of all water and the beginning of the great controversy as represented by “the gates of hell,” which was the label Jesus attached to the grotto of Pan, when at Caesarea Philippi. In that setting Simon Barjona's name was changed to Peter. Simon means ‘one who hears,’ and Barjona means ‘son of the dove.’ Simon was a symbol of the soul who heard the message of Jesus baptism that was represented by the Holy Spirit in the form of a dove. As one who heard the message of Christ’s baptism, Peter is changed, representing the 144,000. Peter was sealed while at Panium, which is verses thirteen through fifteen of Daniel eleven.

Ngaran “Hermon” ngandung harti “suci, dikonsekrasi, diabdikeun, atawa dipisahkeun,” sarta mangrupa lambang Sawarga, sumber sagala cai jeung awal tina papaséa gedé sakumaha dilambangkeun ku “panto-panto naraka,” anu jadi sebutan anu dipaké ku Yesus pikeun guha Pan waktu aya di Kaisarea Pilipi. Dina kaayaan éta ngaran Simon Barjona dirobah jadi Petrus. Simon hartina ‘jalma anu ngadangu,’ jeung Barjona hartina ‘putra japati.’ Simon mangrupa lambang jiwa anu ngadangu amanat baptisan Yesus anu dilambangkeun ku Roh Suci dina wangun japati. Minangka jalma anu ngadangu amanat baptisan Kristus, Petrus dirobah, ngalambangkeun 144.000. Petrus diségel waktu aya di Panium, nyaéta ayat tilu welas nepi ka lima welas tina Daniel sabelas.

From Hermon’s waters, the Jordan river, a symbol of Christ—the great descender concludes His journey at the Dead Sea. From Heaven, where the dew of life originates, Christ descended to the death of the cross, represented by the Dead Sea. The Dead Sea shoreline is the deepest exposed surface land on earth. The Jordon river that descends, descends to the lowest water level on earth, as Christ descended to His death on the cross. From the water of life to the water of death, the River Jordan represents the descent of Christ from heaven to the cross.

Ti cai Hermon, Walungan Yordan, hiji lambang Kristus—Anu agung nu turun—ngarampungkeun lalampahanana di Laut Paéh. Ti Sawarga, tempat embun kahirupan asalna, Kristus turun nepi ka maot dina salib, anu dilambangkeun ku Laut Paéh. Basisir Laut Paéh téh mangrupa beungeut daratan anu kabuka pangjerona di bumi. Walungan Yordan anu nurun téh nurun nepi ka tingkat cai panghandapna di bumi, sakumaha Kristus turun nepi ka pupusna-Na dina salib. Ti cai kahirupan ka cai maot, Walungan Yordan ngagambarkeun turunna Kristus ti sawarga ka salib.

Important themes of Bible prophecy are associated with water, and Bible prophecy is the voice of Christ, which is a voice of many waters. The whore of Babylon is seated upon many waters, and the waters of the Euphrates are dried up to prepare the way of the kings of the east, and the merchants and kings stand a far off and lament for the ships of Tarshish are destroyed in the midst of the seas, and the covenant of death that the drunkards of Ephraim accepted when they hid themselves under lies, is disannulled by the overwhelming flood of the papal Sunday law.

Téma-téma penting tina nubuat Alkitab patali jeung cai, sarta nubuat Alkitab téh sora Kristus, anu mangrupakeun sora tina loba cai. Jalang Babul linggih di luhur loba cai, sarta cai-cai Éprat dikeringkeun pikeun nyiapkeun jalan pikeun raja-raja ti wétan, jeung para padagang sarta raja-raja nangtung ti kajauhan sarta ngadu’a sabab kapal-kapal Tarsis diruksak di tengah sagara, sarta perjangjian jeung pati anu ditarima ku para mabok Éfraim nalika maranéhna nyumput dina handapeun kabohongan, dibatalkeun ku banjir anu ngalimpudan tina hukum Minggu kapapaan.

When Sister White references the “great rivers of Shinar,” she is addressing the Tigris and Euphrates Rivers. Those waters can be traced back to the Garden of Eden where they are the third and fourth river to come out of Eden.

Nalika Sister White nyebut “walungan-walungan gedé di Sinear,” anjeunna nujul kana Walungan Tigris jeung Éprat. Cai-cai éta bisa dituturkeun mulang nepi ka Taman Éden, tempat éta jadi walungan katilu jeung kaopat anu kaluar ti Éden.

And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates. Genesis 2:14.

Jeung ngaran walungan anu katilu nyaéta Hiddekel; nya éta anu ngalir ka beulah wétaneun Assyria. Jeung walungan anu kaopat nyaéta Euphrates. Kajadian 2:14.

The Hiddekel is the Tigris, and of course, the Euphrates was the Euphrates, though modern historians and theologians disagree. They insist that the Ulai was not a great river, but simply a man-made aqueduct in Persia, not Shinar. Those same human authorities identify that the only two rivers of any note that are associated with Shinar, were the Tigris and Euphrates, and the prophetess states that the Ulai and the Hiddekel were “the great rivers of Shinar.”

Hidékel téh nyaéta Tigris, sarta tangtu waé Éfrat téh nyaéta Éfrat, sanajan para sajarawan jeung ahli teologi modéren teu satuju. Maranéhna negeskeun yén Ulai téh lain walungan gedé, tapi ngan saukur saluran cai jieunan manusa di Pérsia, lain di Sinear. Otoritas-otoritas manusa anu sarua éta ngaidentifikasi yén ngan ukur dua walungan anu penting anu patalina jeung Sinear, nya éta Tigris jeung Éfrat, sedengkeun nabi awéwé éta nyatakeun yén Ulai jeung Hidékel téh “walungan-walungan gedé di Sinear.”

The prophetess words on the message of water opposes the modern experts, as did the ancient experts—who opposed Noah’s message of water. We are informed that the two visions represented by the two rivers are in the process of fulfillment, and therefore, everything represented within those two visions that were given by “the two great rivers of Shinar,” will soon come to pass. The message associated with those rivers is the voice of Christ, for His voice is as many waters. The Tigris and Euphrates represent a major prophetic theme, and their testimony is related to the covenant that the alpha Moses set forth, which is the same covenant that the omega Christ confirmed.

Kecap-kecap nabi awéwé ngeunaan amanat cai nentang para ahli modéren, sakumaha para ahli baheula ogé nentang amanat cai Nuh. Urang dipaparin béja yén dua titingalian anu dilambangkeun ku dua walungan téh keur lumangsung dina prosés kacumponan, ku kituna sakabéh anu dilambangkeun dina éta dua titingalian anu dipasihkeun ku “dua walungan gedé di Syinar,” moal lila deui bakal kajadian. Amanat anu patalina jeung éta walungan téh nyaéta sora Kristus, sabab sora-Na téh lir loba cai. Tigris jeung Efrat ngalambangkeun hiji téma nubuat anu utama, jeung kasaksianana patali jeung perjangjian anu ditepikeun ku Musa alpa, anu sarua jeung perjangjian anu diteguhkeun ku Kristus oméga.

In prophecy the Tigris represents Assyria and the Euphrates is Babylon. In this relation they are the two powers, represented as lions by Jeremiah who would carry first the northern kingdom and thereafter the southern kingdom into captivity.

Dina nubuat, Tigris ngalambangkeun Asyur jeung Efrat nyaéta Babul. Dina patalina ieu, maranéhna téh dua kakawasaan, anu ku Yermia dilambangkeun minangka singa-singa, anu mimiti bakal mawa karajaan kalér, tuluy saterusna karajaan kidul, kana panawanan.

Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadrezzar king of Babylon hath broken his bones. Jeremiah 50:17.

Israil téh domba anu paburencay; singa-singa geus ngusir manéhna jauh: mimitina raja Asyur geus ngalalap manéhna; sarta pamungkas ieu Nebukadresasar raja Babul geus ngaremukkeun tulang-tulangna. Yermia 50:17.

Both Assyria and Babylon were northern enemies in relation to either kingdom of Israel, and are therefore types of the counterfeit king of the north—the papal power. Essentially the same political and religious traditions were carried out by the two powers that arose from the same cultural setting, but Assyria’s political structure emphasized statecraft, whereas; Babylon emphasized churchcraft, though very similar. Pagan Rome and papal Rome at some levels are identical, but still, pagan Rome represents statecraft and papal Rome churchcraft. Assyria, in prophetic relation to Babylon was a kingdom of statecraft, followed by Babylon a similar power that emphasized churchcraft. Assyria represented pagan Rome and Babylon represents papal Rome. All four of these powers trampled down God’s sanctuary and host. Assyria is associated with the Tigris and Babylon the Euphrates. This is in agreement with the drying up of the Euphrates in the book of Revelation, to prepare the way for the kings of the east as typified by the work of Cyrus in diverting the Euphrates to bring down Babylon. Babylon is the Euphrates; Assyria is the Tigris.

Asyur jeung Babul duanana téh musuh ti kalér dina patalina jeung salah sahiji karajaan Israil, ku sabab éta maranéhna jadi perlambang raja palsu ti kalér—nya éta kakawasaan kapapaan. Intina, tradisi pulitik jeung agama anu pada sarua dilaksanakeun ku dua kakawasaan anu mucunghul tina latar budaya anu sarua, nanging struktur pulitik Asyur nekenkeun kana tata nagara, ari Babul nekenkeun kana tata garéja, sanajan kacida saruana. Roma kapir jeung Roma kapapaan dina sawatara tingkatan téh sarua, tapi sanajan kitu, Roma kapir ngawakilan tata nagara jeung Roma kapapaan ngawakilan tata garéja. Asyur, dina hubungan nubuat jeung Babul, nyaéta hiji karajaan tata nagara, tuluy dituturkeun ku Babul, hiji kakawasaan anu sarupa anu nekenkeun kana tata garéja. Asyur ngawakilan Roma kapir jeung Babul ngawakilan Roma kapapaan. Kaopat kakawasaan ieu sarua-sarua nginjak-injak tempat suci Allah jeung pasukan-Na. Asyur dipatalikeun jeung Walungan Tigris, sedengkeun Babul jeung Walungan Efrat. Ieu saluyu jeung garingna Efrat dina kitab Wahyu, pikeun nyiapkeun jalan pikeun raja-raja ti wétan, sakumaha diperlambangkeun ku karya Kores anu ngalihkeun aliran Efrat pikeun ngaruntuhkeun Babul. Babul téh Efrat; Asyur téh Tigris.

The king of the north in prophecy conquers the world during the Sunday law crisis and thereafter falls, but the conquering is often represented as an overwhelming flood. The story of the king of the north, as represented by Assyria and Babylon, is symbolized by rivers for the story is told by the voice of many waters.

Raja ti kalér dina ramalan nalukkeun dunya dina mangsa krisis hukum Minggu sarta saterusna rubuh, tapi panalukan éta mindeng dilambangkeun minangka banjir anu ngalimpudan. Carita ngeunaan raja ti kalér, sakumaha dilambangkeun ku Asyur jeung Babul, dipapandékeun ku walungan-walungan, sabab éta carita dicaritakeun ku sora cai anu loba.

The land between the two rivers is called Mesopotamia, which means ‘the land between two rivers.’ The two rivers represent the northern power which God employs to chastise His apostate people by scattering them into captivity. One of the tributary streams of the voice of many waters is found in the name “Padanaram,” which is referenced only ten times in the Scriptures. The first mention is in association with the covenant, for it identifies the blood roots of Rebekah, the wife of Isaac. The verse says:

Tanah anu aya di antara dua walungan disebut Mesopotamia, anu hartina “tanah di antara dua walungan.” Dua walungan éta ngalambangkeun kakawasaan kalér anu ku Allah dipaké pikeun ngahukum umat-Na anu murtad ku cara nyebarkeun maranéhna kana panawanan. Salah sahiji cabang walungan tina sora cai anu loba kapanggih dina ngaran “Padanaram,” anu ngan ukur dirujuk sapuluh kali dina Kitab Suci. Sebutan anu kahiji aya patalina jeung perjangjian, sabab éta nandakeun akar getih Ribka, pamajikan Ishak. Ayat éta nyebutkeun:

And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Padanaram, the sister to Laban the Syrian.

Jeung Ishak yuswa opat puluh taun nalika anjeunna ngajadikeun Ribka pamajikanana, putri Betuel urang Siria ti Padan-Aram, sadérék awéwé Laban urang Siria.

The end of forty years has been shown upon the three witnesses of Moses to lead to Kadesh, 1863 and the Sunday law. The marriage of Isaac is a covenant marriage typifying the marriage of Christ to the one hundred and forty-four thousand at the Sunday law, which is 1863, which is Kadesh, which is the end of a forty-year covenant history. Rebekah was a daughter of a Syrian and the sister of Laban a Syrian, (who in the next generation of covenant history, broke a covenant with Isaac’s son Jacob.)

Tungtungna opat puluh taun parantos dipintonkeun dina tilu saksi Musa minangka nu ngantunkeun ka Kades, 1863, jeung hukum Minggu. Perkawinan Ishak téh hiji perkawinan perjangjian anu ngalambangkeun perkawinan Kristus jeung saratus opat puluh opat rébu dina hukum Minggu, anu nya éta 1863, anu nya éta Kades, anu nya éta tungtung hiji sajarah perjangjian opat puluh taun. Ribka téh putri saurang urang Siria jeung dulur awéwé Laban, urang Siria, (anu dina generasi sajarah perjangjian salajengna, ngalanggar hiji perjangjian jeung Yakub, putra Ishak.)

Bethuel means ‘house of desolation or desolator,’ so Rebekah was the daughter of “the house of the desolator.’ Syria means highland and plateau, and Padanaram means Mesopotamia, or the land between. Rebekah was from the bloodline of Syrians who came from Mesopotamia the highland between ‘the Tigris of Assyria’ and ‘the Euphrates of Babylon,’ who represent the lions which the Lord used to scatter his apostate sheep. The house of the desolators was joined with the house of God in the marriage of Isaac and Rebekah. It is not an accident that in the first mention of Padanaram, these two rivers representing the prophetic king of the north who is represented as an overflowing flood is first mentioned in Genesis 25:20.

Betuel hartina “imah kasangsaraan atawa anu nyangsarakeun,” ku kituna Ribka téh putri ti “imah anu nyangsarakeun.” Syria hartina tanah pagunungan jeung dataran luhur, ari Padanaram hartina Mesopotamia, atawa tanah di antara. Ribka asalna tina galur getih urang Syria anu datang ti Mesopotamia, tanah luhur anu perenahna di antara “Tigris Asyur” jeung “Euphrates Babul,” anu ngagambarkeun singa-singa anu ku Gusti dipaké pikeun nyebarkeun domba-domba-Na anu murtad. Imah para panyangsara dihijikeun jeung imah Allah dina perkawinan Ishak jeung Ribka. Lain kabeneran yén dina panyebutan Padanaram anu kahiji, dua walungan ieu anu ngalambangkeun raja kalér sacara nubuat, anu digambarkeun minangka caah anu ngalimpas, mimiti disebutkeun dina Kajadian 25:20.

The connection of the house of desolation with God’s covenant people continues when Jacob flees from Esau, and ends up at his uncle Laban’s and there serves two periods’ of 2520 days in order to secure the next covenant marriage. One marriage ends with the scattering of the northern kingdom of Israel and the other marriage ends with the scattering of the southern kingdom. When those two kingdoms respective period of scattering ended in 1798 and 1844, the marriage that Jacob labored to accomplish over two periods of 2520 was fulfilled, as the bridegroom came to the marriage on October 22, 1844.

Patalina imahing karuksakan jeung umat perjangjian Allah terus lumangsung nalika Yakub ngungsi ti Esau, tuluy nepi ka di tempat mamangna, nyaéta Laban, sarta di dinya anjeunna ngawula salila dua mangsa anu masing-masingna 2520 poé pikeun meunangkeun perkawinan perjangjian salajengna. Hiji perkawinan dipungkas ku paburencayna karajaan Israil beulah kalér, jeung perkawinan nu séjén dipungkas ku paburencayna karajaan beulah kidul. Nalika mangsa paburencay masing-masing ti éta dua karajaan réngsé dina taun 1798 jeung 1844, perkawinan anu ku Yakub diusahakeun ku pagawean salila dua mangsa 2520 téh kacumponan, sabab pangantén lalaki sumping ka éta perkawinan dina 22 Oktober 1844.

Did Christ then marry Leah, which means ‘weary and tired,’ or did He marry Rachel, which means ‘a good traveler?’ Leah and Rachel represent two classes of travelling virgins, one virgin who ‘grows weary’ and one virgin who ‘travels well’ on the path to marry Jacob on October 22, 1844.

Naha Kristus lajeng nikah ka Leah, anu hartina ‘capé jeung létoy,’ atawa Anjeunna nikah ka Rakel, anu hartina ‘pangumbara anu hade?’ Leah jeung Rakel ngagambarkeun dua golongan parawan anu keur ngumbara, hiji parawan anu ‘jadi capé’ jeung hiji parawan anu ‘ngumbara kalayan hade’ dina jalan pikeun nikah ka Yakub dina 22 Oktober 1844.

“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

“Maranéhna miboga hiji cahaya caang anu dipasang di tukangeun maranéhna dina awal jalan, anu saur hiji malaikat ka kuring nya éta ‘saur tengah wengi.’ Cahaya ieu nyorot sapanjang jalan, sarta méré caang pikeun suku maranéhna, sangkan maranéhna ulah titajong.

“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Early Writings, 15.

“Lamun maranéhna ngajaga panon maranéhna tetep neuteup ka Yesus, anu aya pas di hareupeun maranéhna, nungtun maranéhna ka éta kota, maranéhna salamet. Tapi teu lila tuluy sawatara jadi capé, sarta ngomong yén éta kota téh masih kacida jauhna, padahal maranéhna ngaharepkeun geus asup ka dinya ti baheula. Tuluy Yesus nguatkeun hate maranéhna ku ngangkat panangan katuhu-Na anu mulya, sarta tina panangan-Na kaluar hiji cahaya anu ngalambai ngalangkung ka rombongan advent, sarta maranéhna ngagorowok, ‘Aleluya!’ Nu séjén kalayan gagabah mungkir kana cahaya di tukangeun maranéhna, sarta ngomong yén lain Allah anu geus mingpin maranéhna nepi ka sajauh éta. Cahaya di tukangeun maranéhna tuluy pareum, nepi ka suku maranéhna aya dina poek anu sampurna, sarta maranéhna titajong, leungit paningal kana tanda éta jeung kana Yesus, tuluy murag tina jalan ka handap kana dunya anu poek jeung jahat di handap.” Early Writings, 15.

In 1844, the Philadelphian Millerite movement went into the marriage. The marriage of October 22, 1844 separated two classes of worshippers represented by Rachel and Leah. Rachel, represents a class who had successfully travelled on the path to the marriage of October 22, 1844, but Leah’s class grew weary. They were then separated and the testing process of the third angel began, right where the testing-process of the Midnight Cry concluded.

Dina taun 1844, gerakan Millerite Filadelfia asup kana perkawinan. Perkawinan tanggal 22 Oktober 1844 misahkeun dua golongan panyembah anu dilambangkeun ku Rakhel jeung Lea. Rakhel ngalambangkeun hiji golongan anu geus hasil ngalalana dina jalan nuju kana perkawinan tanggal 22 Oktober 1844, tapi golongan Lea jadi capé. Maranéhna tuluy dipisahkeun, sarta prosés pangujian malaikat katilu dimimitian, pas dina tempat prosés pangujian Pekik Tengah Peuting réngsé.

The marriage had commenced and it was to thereafter to be consummated and tested. The marriage was consummated in 1846, and the testing process of the third angel began. In 1849 and 1850 the Lord was stretching out His hand a second time to gather His remnant. The second table of Habakkuk was then placed into history, as typified by the second set of Commandments. After Moses broke the first set, the second set of tables were set forth. The 1850 chart replaced the 1843, and in 1850, the testing of ancient Israel as God’s new covenant bride continued towards Kadesh and 1863.

Nikah éta geus dimimitian, sarta satuluyna kudu disampurnakeun jeung diuji. Nikah éta disampurnakeun dina taun 1846, sarta prosés pangujian malaikat katilu mimiti lumangsung. Dina taun 1849 jeung 1850 Gusti ngalegaan panangan-Na pikeun kadua kalina guna ngumpulkeun umat sésa-Na. Méja kadua Habakkuk tuluy ditempatkeun kana sajarah, sakumaha dipralambangkeun ku kumpulan kadua Parentah-parentah. Sanggeus Musa meupeuskeun kumpulan anu kahiji, kumpulan méja anu kadua ditepikeun. Bagan taun 1850 ngagantikeun bagan taun 1843, sarta dina taun 1850, pangujian ka Israél baheula salaku panganten awéwé perjangjian anyar Allah neruskeun ka arah Kadesh jeung 1863.

In 1856, more water from the two rivers came through the pen of Hiram Edson. The light upon the “seven times” which came through Edson’s pen, was the light represented by the two rivers that began their prophetic testimony at the Garden of Eden. The Garden of Eden is a symbol of mankind’s rebellion against God’s law, and is where the waters of the Ulai and Hiddekel rivers begin their journey. They travel through covenant history, for that Garden, the symbol of rebellion, is also where a lamb was slain to provide clothes to replace the fig leaves upon Adam and Eve. Covenant history begins with the covenant of life between Adam and God. That covenant symbolized by the tree of life, led to the broken covenant by Adam and Eve, that initiated a new covenant of life, when the Lamb slain from the foundation of the world provided clothing for the naked and lost pair. The two rivers which flow from that Garden ultimately become the symbols of the powers God employs as His rod of chastisement.

Dina taun 1856, cai deui tina dua walungan éta ngalir ngaliwatan pananya Hiram Edson. Caang ngeunaan “tujuh kali” anu datang ngaliwatan pananya Edson, nya éta caang anu dilambangkeun ku dua walungan anu ngamimitian kasaksian nubuatna di Taman Éden. Taman Éden mangrupa lambang pemberontakan umat manusa ngalawan hukum Allah, sarta di dinya cai-cai walungan Ulai jeung Hiddekel ngamimitian lalampahanana. Éta ngalanglang sapanjang sajarah perjangjian, sabab éta Taman, lambang pemberontakan, ogé mangrupa tempat di mana hiji anak domba dipaéhan pikeun nyadiakeun pakéan pikeun ngaganti daun anjir anu nutupan Adam jeung Hawa. Sajarah perjangjian dimimitian ku perjangjian hirup antara Adam jeung Allah. Éta perjangjian anu dilambangkeun ku tangkal kahirupan, nuntun kana perjangjian anu diputus ku Adam jeung Hawa, anu ngamimitian hiji perjangjian anyar ngeunaan kahirupan, nalika Anak Domba anu dipaéhan ti saprak dadasar dunya nyadiakeun pakéan pikeun pasangan anu taranjang jeung leungit. Dua walungan anu ngalir ti éta Taman tungtungna jadi lambang kakawasaan-kakawasaan anu digunakeun ku Allah minangka iteuk panghukuman-Na.

O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. Isaiah 10:5, 6.

Hai urang Asyur, anjeun teh tongkat murka Kami, jeung iteuk dina leungeunna maranehna teh kagusaran Kami. Kami baris ngutus manehna ngalawan hiji bangsa anu munafik, jeung ngalawan umat anu jadi sasaran murka Kami ku Kami manehna dibere parentah, supaya ngarampas jarahan, jeung nyokot hasil rampasan, sarta nincak maranehna nepi ka jadi kawas leutak di jalan-jalan. Yesaya 10:5, 6.

Those two rivers flowed out of Eden into the lineage of Rebekah and her covenant marriage to Isaac, and onward to Jacob, where the water of the two rivers is represented as two distinct periods of seven times. Then, the same two rivers flow through the last six chapters of Daniel, where three chapters are represented by each river. One river represents the increase of knowledge which was unsealed in chapters seven, eight and nine and the other river represents the increase of knowledge which was unsealed in chapters ten, eleven and twelve.

Eta dua walungan ngalir kaluar ti Eden kana garis turunan Ribka jeung kana perkawinan perjangjianana jeung Ishak, tuluy ka Yakub, tempat cai tina dua walungan éta digambarkeun minangka dua mangsa anu béda, masing-masing tujuh kali. Satuluyna, dua walungan anu sarua ngalir ngaliwatan genep pasal panungtungan dina Daniel, anu tilu pasal dilambangkeun ku unggal walungan. Hiji walungan ngalambangkeun nambahanana pangaweruh anu dibuka segelna dina pasal tujuh, dalapan, jeung salapan, sedengkeun walungan séjén ngalambangkeun nambahanana pangaweruh anu dibuka segelna dina pasal sapuluh, sabelas, jeung dua belas.

Chapters seven, eight and nine are represented as the vision of the Ulai and Christ is portrayed in a similar way in chapters ten, eleven and twelve. In both river visions, represented by three chapters—Christ is represented as standing upon the water.

Bab tujuh, dalapan, jeung salapan dipintonkeun minangka titingalian ngeunaan Ulai, sarta Kristus digambarkeun dina cara anu sarupa dina bab sapuluh, sabelas, jeung dua belas. Dina duanana titingalian walungan, anu dipintonkeun ku tilu bab, Kristus digambarkeun keur nangtung di luhureun cai.

And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

Lajeng kajadian, nalika sim kuring, nya éta sim kuring Daniel, geus ningali tetenjoan éta sarta narékahan néangan hartina, lah, aya hiji nu nangtung di hareupeun sim kuring, rupana kawas manusa. Jeung sim kuring ngadéngé sora manusa ti antara sisi-sisi walungan Ulai, anu nyebut, sarta ngandika, Jibril, sangkan ieu lalaki ngarti kana tetenjoan ieu. Daniel 8:15, 16.

The vision of Christ in chapter ten is similar to the vision John witnessed in Revelation chapter one, and in Daniel’s vision of chapter eight Palmoni is upon the waters, as He was in chapter twelve, where He was clothed in linen.

Panempo Kristus dina pasal sapuluh sarua jeung panempo anu kasaksian ku Yohanes dina Wahyu pasal hiji, jeung dina panempo Daniel dina pasal dalapan Palmoni aya di luhur cai, sakumaha Anjeunna aya dina pasal dua welas, tempat Anjeunna maké pakean linen.

“At the time of Gabriel’s visit, the prophet Daniel was unable to receive further instruction; but a few years afterward, desiring to know more of subjects not yet fully explained, he again set himself to seek light and wisdom from God. ‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all…. Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude.’

“Dina waktos kadatangan Jibril, nabi Daniél tacan sanggup nampi parentah salajengna; nanging sababaraha taun ti harita, ku sabab hoyong terang langkung seueur ngeunaan perkara-perkara anu can dipedar sapinuhna, anjeunna deui netepkeun manahna pikeun milari caang jeung hikmat ti Allah. ‘Dina eta poe-poe kuring, Daniél, keur berkabung salila tilu minggu pinuh. Kuring henteu dahar roti anu ngeunah, daging ogé anggur henteu asup kana sungut kuring, kitu deui kuring henteu ngurapan diri pisan-pisan…. Tuluy kuring ngangkat panon, ningali, jeung tempo aya saurang lalaki maké lawon linen, pingpingna dipaparin sabuk emas murni ti Uphaz. Awakna ogé lir batu beryl, beungeutna siga pating belesatna kilat, panonna lir lampu seuneu, leungeunna jeung suku-sukuna warnana lir tambaga anu digosok nepi ka ngagenclang, sarta sora kecap-kecapna lir sora jalma rea.’

“No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.” Review and Herald, February 8, 1881.

“Teu kurang ti Putra Allah sorangan anu nembongan ka Daniel. Pedaran ieu sarua jeung anu dipasihkeun ka Yohanes waktu Kristus dinyatakeun ka anjeunna di Pulo Patmos. Gusti urang ayeuna sumping babarengan jeung utusan sawarga séjén pikeun ngajar Daniel ngeunaan naon anu bakal kajadian dina poé-poé panungtungan. Pangaweruh ieu dipasihkeun ka Daniel sarta ku ilham kacatet pikeun urang, anu ka urang geus nepi tungtung-tungtung dunya.” Review and Herald, 8 Pébruari 1881.

In the Hiddekel vision of Christ in chapter ten, Christ is upon the water and clothed in linen and in the Ulai vision He is upon the water. The vision of Revelation one aligns with the vision presented in the Ulai and Hiddekel visions, where Sister White identifies that it is “no less a personage than the Son of God.” When she identifies the angel of Revelation ten she states the angel was “no less a personage than Jesus Christ.” The angel in Revelation ten lifts up His hand to heaven and swears by Him that liveth forever and ever, connected with the vision of Christ in chapter twelve who lifts up both His hands to heaven and swears by Him that liveth forever and ever. In Revelation ten He is upon both the water and land.

Dina visi Hidékel ngeunaan Kristus dina pasal sapuluh, Kristus aya di luhur cai sarta nganggo linen, jeung dina visi Ulai Anjeunna aya di luhur cai. Visi dina Wahyu hiji saluyu jeung visi anu dipidangkeun dina visi Ulai jeung Hidékel, di mana Sister White nangtukeun yén éta téh “teu kirang ti hiji pribadi, nyaéta Putra Allah.” Nalika anjeunna nangtukeun malaikat dina Wahyu sapuluh, anjeunna nyatakeun yén malaikat éta “teu kirang ti hiji pribadi, nyaéta Yesus Kristus.” Malaikat dina Wahyu sapuluh ngangkat leungeun-Na ka sawarga sarta sumpah demi Anjeunna anu hirup salalanggengna, patalina jeung visi ngeunaan Kristus dina pasal dua welas anu ngangkat kadua leungeun-Na ka sawarga sarta sumpah demi Anjeunna anu hirup salalanggengna. Dina Wahyu sapuluh Anjeunna aya di luhur cai jeung darat.

What exists “between the banks” of a river is water, and Daniel heard “a man’s voice between the banks,” so the voice came from the man upon the water, and the voice was the sound of the waters of the Ulai river.

Anu aya “di antara sisi-sisi” hiji walungan téh cai, sarta Daniél ngadéngé “sora hiji lalaki di antara sisi-sisi éta,” jadi éta sora asalna ti lalaki anu aya di luhur cai, sarta éta sora téh sora cai-cai walungan Ulai.

And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. …

Jeung dina poé ka dua puluh opat bulan kahiji, waktu sim kuring aya di sisi walungan gedé, nyaéta Hidékel; tuluy sim kuring ngangkat panon, sarta nenjo, jeung behold, aya saurang lalaki maké lawon linen, anu cangkéngna dikencangan ku emas murni ti Uphaz: Awakna ogé siga batu beryl, beungeutna saperti kilatan kilat, panonna kawas lampu seuneu, leungeun jeung sukuna warnana kawas tambaga anu digosok nepi ka ngagenclang, sarta sora kecap-kecapna kawas sora riungan anu lobana. …

But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.

Tapi maneh, eh Daniel, peungpeuk kecap-kecap ieu, jeung segelkeun kitab ieu, nepi ka mangsa ahir: loba anu baris lalumpatan ka ditu ka dieu, sarta pangaweruh baris nambahan. Tuluy kuring, Daniel, ningali, jeung tempo, aya dua nu lianna nangtung, hiji di sisi dieu sisi walungan, jeung hiji deui di sisi ditu sisi walungan. Jeung salah saurang nyarios ka jalmi anu maké lawon linen, anu aya di luhur cai walungan, “Sabaraha lila nepi ka ahir tina kaajaiban-kaajaiban ieu?” Jeung kuring ngadangu jalmi anu maké lawon linen, anu aya di luhur cai walungan, nalika anjeunna ngacungkeun leungeun katuhu jeung leungeun kénca-Na ka sawarga, sarta sumpah demi Mantenna anu hirup salalawasna, yén éta bakal lumangsung salila sahiji mangsa, dua mangsa, jeung satengah mangsa; sarta nalika anjeunna geus ngarampungkeun paburakna kakawasaan umat suci, sakabéh ieu bakal réngsé.

And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 10:4–6; 12:4–10.

Jeung sim kuring ngadangu, tapi teu ngartos; tuluy sim kuring nyarios, Ya Gusti abdi, kumaha ahirna ieu sagala perkara? Jeung anjeunna ngandika, “Jalan ku jalan maneh, Daniel, sabab ieu pangandika geus ditutup jeung disegel nepi ka mangsa ahir. Loba anu baris dipurihkeun, dijadikeun bodas, jeung diuji; tapi anu jahat mah bakal tetep ngalakonan kajahatan; sarta moal aya saurang ogé ti antara anu jahat anu bakal ngartos; tapi anu wijaksana bakal ngartos.” Daniel 10:4–6; 12:4–10.

The great rivers of Shinar as Sister White identifies them, are both attached to a vision where Christ is upon the water speaking, for His voice is as the sound of many waters. In both visions the question of “how long” is asked. Both rivers are also represented in Daniel’s ‘question and answer’ of chapter eight, which is the central pillar and foundation of Adventism. There, the two rivers are symbols of the “seven times” of scattering and trampling down of both the sanctuary and the host. The two rivers fulfill their role as God’s rod of chastisement, only to thereafter flow into the Millerite history of the first angel, where William Miller discovered his first prophetic jewel, which was the line of the “seven times” in Leviticus twenty-six. The two rivers represent the two scatterings of 2520 years, which were accomplished by the two lions of Assyria and Babylon, who are represented by the Tigris and Euphrates, and of course by Leah and Rachel, nieces of Rebekah, whose covenant marriage occurred when Isaac was forty years old, as recorded in Genesis 2520.

Walungan-walungan ageng di Sinear, sakumaha diidéntifikasi ku Sadérék White, duanana patali jeung hiji titingalian anu némbongkeun Kristus aya di luhur cai keur nyarita, sabab sora-Na téh lir sora loba cai. Dina duanana titingalian, patalékan “dugi ka iraha” ditepikeun. Duanana walungan téh ogé dilambangkeun dina “patarosan jeung jawaban” Daniel dina pasal dalapan, anu mangrupa tihang puseur jeung dasar Adventisme. Di dinya, dua walungan téh jadi lambang “tujuh kali” panyebaran jeung panginjeuman handap, boh ka Bait Suci boh ka pasukan. Dua walungan éta ngalaksanakeun peranna minangka iteuk panghukuman Allah, tuluy satuluyna ngalir kana sajarah Millerite ngeunaan malaikat kahiji, tempat William Miller manggihan permata nubuatna nu kahiji, nyaéta garis “tujuh kali” dina Imamat dua puluh genep. Dua walungan éta ngawakilan dua panyebaran salila 2520 taun, anu dilaksanakeun ku dua singa Asyur jeung Babul, anu dilambangkeun ku Tigris jeung Efrat, sarta tangtu ku Léa jeung Rakél, kaponakan Ribka, anu nikah perjangjianna lumangsung nalika Ishak yuswa opat puluh taun, sakumaha kacatet dina Kajadian 2520.

Miller only presented the scattering of “seven times” against the southern kingdom of Judah, which was fulfilled with the 2300-year prophecy in 1844. In 1856, the “new wine” of the “seven times” identified the same scattering upon the northern kingdom ending in 1798. As the first prophetic discovery of William Miller, the water of the river Euphrates arrived as the alpha doctrine in the history of the first angel. The water of the Ulai river arrived with the third angel. The alpha discovery of Miller was the seven times represented by the river Ulai and the omega discovery of Hiram Edson was the seven times represented by the Hiddekel river.

Miller ngan nampilkeun hungkul paburencayna “tujuh kali” ngalawan karajaan kidul, nyaéta Yuda, anu kalaksanakeun babarengan jeung nubuat 2300 taun dina taun 1844. Dina taun 1856, “anggur anyar” tina “tujuh kali” nangtukeun paburencayna anu sarua kana karajaan kalér, anu réngsé dina taun 1798. Salaku pamanggihan nubuat anu kahiji ku William Miller, cai walungan Efrat sumping minangka doktrin alfa dina sajarah malaikat kahiji. Cai walungan Ulai sumping babarengan jeung malaikat katilu. Pamanggihan alfa Miller nyaéta tujuh kali anu dilambangkeun ku walungan Ulai, sarta pamanggihan omega Hiram Edson nyaéta tujuh kali anu dilambangkeun ku walungan Hiddekel.

The 2520 represents the length of the period that is the same for each kingdom, but that begins and ends forty-six years apart. 1798 marks the time of the end and the arrival of the first angel of Revelation fourteen. 1798 is the fulfillment of the 2520 years of scattering brought upon the northern kingdom by the lion of Assyria. 1844 is the fulfillment of the “seven times” brought upon the southern kingdom and is represented by the lion of Babylon. The two rivers are the bookends for the history of the first and second angels’ messages that ended with the arrival of the third on October 22, 1844, when both the seventh trumpet and also the jubilee trumpet were sounded on the antitypical Day of Atonement.

2520 ngagambarkeun lilana mangsa anu sarua pikeun unggal karajaan, nanging anu dimimitian jeung dipungkasna pisah ku opat puluh genep taun. Taun 1798 nandaan waktu ahir jeung datangna malaikat kahiji dina Wahyu opat welas. Taun 1798 mangrupa kacumponan 2520 taun paburencayna anu ditimpakeun ka karajaan kalér ku singa Asyur. Taun 1844 mangrupa kacumponan “tujuh kali” anu ditimpakeun ka karajaan kidul sarta dilambangkeun ku singa Babul. Dua walungan éta mangrupakeun pangapit pikeun sajarah amanat malaikat kahiji jeung kadua anu dipungkas ku datangna nu katilu dina 22 Oktober 1844, nalika boh tarompet katujuh boh tarompet yubileum ditiup dina Poé Panebusan anu antitipikal.

Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:9.

Geus maraneh kudu ngahudangkeun tarompet Yobel dina poé kasapuluh bulan katujuh; dina poé panebusan maraneh kudu ngahudangkeun tarompet ka sakuliah tanah maraneh. Leviticus 25:9.

The sounding of the seventh trumpet is a symbol of Christ’s work in combining His Divinity with humanity, and is represented by the 2300 years of the Ulai River vision, and the sounding of the jubilee trumpet is a symbol of the covenant of the land that was broken and brought upon God’s people, what Daniel called the curse and oath of Moses, and what Moses called the “quarrel of God’s covenant.”

Ditiupna tarompét katujuh mangrupa lambang padamelan Kristus dina ngahijikeun Kaallahan-Na jeung kamanusaan, sarta dilambangkeun ku 2300 taun tina visi Walungan Ulai, sedengkeun ditiupna tarompét yubileum mangrupa lambang tina perjangjian tanah anu geus dirempak sarta didatangkan ka umat Allah, anu ku Daniel disebut kutuk jeung sumpah Musa, sarta anu ku Musa disebut “pasulayan tina perjangjian Allah.”

Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.

Enya, sakumna Israil geus ngalanggar hukum Gusti, ku cara nyimpang, nepi ka maranéhna henteu nurut kana sora Gusti; ku sabab éta kutuk geus dituang ka kami, kitu deui sumpah anu kaserat dina hukum Musa, abdi Allah, lantaran kami geus dosa ka Anjeunna. Daniel 9:11.

The “curse” and the “oath” written of “in the law of Moses” is the “seven times” of Leviticus twenty-six. The word translated as “oath” is the same Hebrew word that in Leviticus is translated as “seven times.” The curse, for breaking the oath of the covenant in chapter twenty-five, is set forth in chapter twenty-six, where Moses identifies the curse as the “quarrel of the covenant.”

“kutuk” jeung “sumpah” anu ditulis “dina hukum Musa” téh nyaéta “tujuh kali” dina Imamat dua puluh genep. Kecap anu ditarjamahkeun jadi “sumpah” téh nyaéta kecap Ibrani anu sarua jeung anu dina Imamat ditarjamahkeun jadi “tujuh kali.” Kutuk, lantaran ngalanggar sumpah perjangjian dina pasal dua puluh lima, dipedar dina pasal dua puluh genep, tempat Musa nandaan eta kutuk minangka “pasulayan perjangjian.”

Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.

Mangka Kami oge baris lumampah ngalawan ka maraneh, sarta baris ngahukum maraneh deui tujuh kali ganda ku sabab dosa-dosa maraneh. Jeung Kami baris ngadatangkeun pedang ka maraneh, anu bakal ngabales pasulayan tina perjangjian Kami; jeung lamun maraneh ngariung di jero kota-kota maraneh, Kami baris ngirimkeun pageblug ka antara maraneh; sarta maraneh bakal diserenkeun kana leungeun musuh. Imamat 26:24, 25.

The Lord brought the sword of the lion of Assyria upon the northern kingdom to “punish” them by delivering them into “the hand of the enemy,” in 723 BC. Forty-six years later in 677 BC, the southern kingdom felt the curse of Moses. The curse of Moses is the quarrel of the covenant. For forty-six years the lions of Mesopotamia were employed by God to remove and trample down the host. At the end of that period of forty-six years Nebuchadnezzar destroyed the sanctuary. The host of Daniel’s question in verse thirteen of Daniel eight was enslaved by their enemies over a forty-six-year period that culminated with the destruction of the sanctuary, which was the other subject that was to be trampled down in verse thirteen. When those rivers reached 1798 and 1844 respectably, a host had been gathered together as a temple, for the host is a body, and the body is a temple. At the end of that period the temple erected over the forty-six years was to join with the heavenly temple in the marriage of Divinity with humanity. Marriage is between two temples, and what God joins together is not to be apart.

PANGERAN ngadatangkeun pedang singa Asyur ka karajaan kalér pikeun “ngahukum” maranéhna ku cara masrahkeun maranéhna kana “panangan musuh,” dina taun 723 SM. Opat puluh genep taun ti harita, dina taun 677 SM, karajaan kidul ngarasakeun kutuk Musa. Kutuk Musa téh nyaéta paséa perjangjian. Salila opat puluh genep taun, singa-singa Mesopotamia dipaké ku Allah pikeun nyingkirkeun sarta nginjak-nginjak pasukan éta. Dina ahir mangsa opat puluh genep taun éta, Nebukadnezar ngancurkeun tempat suci. Pasukan nu dimaksud dina pananya Daniel dina ayat katilu welas tina Daniel dalapan diperbudak ku musuh-musuhna salila hiji mangsa opat puluh genep taun anu puncakna nyaéta karuksakan tempat suci, anu mangrupa poko séjén anu kudu dihinakeun ku diinjak-injak dina ayat katilu welas. Nalika walungan-walungan éta ngahontal taun 1798 jeung 1844 masing-masing, hiji pasukan geus dikumpulkeun babarengan minangka hiji bait, sabab pasukan téh nyaéta hiji awak, jeung awak téh nyaéta hiji bait. Dina ahir mangsa éta, bait anu diadegkeun salila opat puluh genep taun téh kudu ngahiji jeung bait sawarga dina perkawinan antara Katuhanan jeung kamanusaan. Perkawinan téh antara dua bait, sarta naon anu geus dihijikeun ku Allah ulah dipisahkeun.

The water of the Tigris came to 1798 and the water of the Euphrates came to 1844. Just before the arrival of the third angel, the second angel arrived, and thereafter at the Exeter, New Hampshire camp meeting on August 12–17, 1844, the message of the Midnight Cry was poured out. Exeter means “a water fortress,” and at the camp meeting, there was a counterfeit meeting held in a different tent, set up by a group from Watertown, Massachusetts. The waters that originated in Eden, according to Sister White, were about to be dispersed as “a tidal wave” across the eastern seaboard of the United States. The earthquake which triggered that tidal wave occurred in the Garden of Eden when Satan conquered mankind, causing a seismic upheaval in Eden whose waves reached the Midnight Cry of the Millerite history. That tidal wave floods into the Midnight Cry in the history of the one hundred and forty-four thousand, and the wave that began at the earthquake of Adam’s sin reaches to the earthquake of the Sunday law of Revelation chapter eleven.

Cai Walungan Tigris ngahontal taun 1798, jeung cai Walungan Efrat ngahontal taun 1844. Saencan datangna malaikat katilu, malaikat kadua sumping, sarta sanggeus éta, dina pasamoan kémah di Exeter, New Hampshire, tanggal 12–17 Agustus 1844, amanat Jerit Tengah Peuting dicurahkeun. Exeter hartina “bénténg cai,” jeung dina éta pasamoan kémah, aya hiji pasamoan palsu anu diayakeun dina tenda séjén, anu didirikeun ku hiji golongan ti Watertown, Massachusetts. Cai-cai anu asalna ti Eden, numutkeun ka Sister White, geus rék dipencarkeun salaku “gelombang pasang” sapanjang basisir wétan Amérika Sarikat. Lini anu micu gelombang pasang éta kajadian di Taman Eden nalika Iblis ngéléhkeun umat manusa, nyababkeun guncangan seismik di Eden anu ombakna ngahontal kana Jerit Tengah Peuting dina sajarah Millerite. Gelombang pasang éta ngabanjiran kana Jerit Tengah Peuting dina sajarah saratus opat puluh opat rébu, sarta gelombang anu dimimitian dina lini dosa Adam ngahontal nepi ka lini hukum Minggu dina Wahyu pasal sabelas.

The voice of Christ is the voice of many waters, and the waters combined, make up the message of the latter rain. Isaiah and his son Shearjashub are standing in verse three of chapter seven at the pool from the upper conduit, presenting the latter rain message in the sealing time of the one hundred and forty-four thousand. There Isaiah’s pronouncement upon the foolish and wicked king Ahaz is that the Lord would send upon Ahaz the waters of Assyria, king Sennacherib and his water would flow up to the neck.

Sora Kristus nyaéta sora cai anu loba, sarta cai-cai anu ngahiji téh ngawangun pesen hujan ahir. Yesaya jeung putrana, Shearjashub, nangtung dina ayat katilu tina pasal tujuh di balong tina saluran luhur, nampilkeun pesen hujan ahir dina mangsa pamaséan sarébu opat puluh opat rébu. Di dinya pangucapan Yesaya ka raja Ahaz anu bodo jeung jahat nyaéta yén Gusti bakal ngadatangkeun ka Ahaz cai-cai Asyur, Raja Sennakerib, sarta cai-na bakal naék nepi ka beuheung.

The Lord spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:5–8.

Geus PANGERAN nimbalan deui ka kami, saur-Na, “Ku sabab ieu bangsa nolak kana cai Siloah nu ngalir lalaunan, sarta bungah ka Resin jeung putra Remalya, ku sabab kitu, mangka tingali, PANGERAN ngadatangkeun ka maranéhna cai walungan anu kuat jeung réa, nya éta raja Asyur jeung sakumna kamulyaanana; sarta manéhna bakal naék ngaliwatan sakabéh saluranna, sarta ngalimpas sakabéh sisi walunganna. Anjeunna bakal ngaliwatan Yuda; anjeunna bakal ngalimpah sarta ngaleuwihan, nepi ka ngahontal beuheung; sarta meberna jangjangna bakal ngeusian sakuliah lega tanah anjeun, eh Imanuél.” Yesaya 8:5–8.

Ahaz refused the waters that were ‘sent’ by the Lord, so the Lord ‘sent’ the waters of Assyria to Ahaz. Ahaz “rejoiced” in the confederacy of “Rezin and Remaliah’s son.” Ahaz “rejoices” in a counterfeit latter rain message represented by Rezin and Remaliah’s son.

Ahaz nampik cai anu “dikirim” ku PANGERAN, ku sabab éta PANGERAN “ngirim” cai Asyur ka Ahaz. Ahaz “bungah” ku pakumpulan “Rezin jeung putra Remalya.” Ahaz “bungah” ku hiji talatah hujan ahir palsu anu dilambangkeun ku Rezin jeung putra Remalya.

Rezin and the son of Remaliah, who is Pekah, king of the northern kingdom, represent a counterfeit of Isaiah and his son. The foolish and wicked king Ahaz “rejoices” in the confederacy represented by the ten northern tribes of Israel and Syria, typifying the unlawful relationship of church and state at the Sunday law. Ahaz rejoices, for shame and joy are the two opposite emotions that are employed by inspiration to address those who are represented in the debate of the latter rain. When Jeremiah ate the little book it was the joy and rejoicing of his heart, and Joel informs us God’s people will never be ashamed. Ahaz, as a Laodicean is blind, so he is rejoicing in the false water message and rejecting Isaiah’s true water message. He should be ashamed for trusting in the counterfeit latter rain message represented by the flood of the king of the north, but he has rejected the message of Shiloah.

Rézin jeung putra Remalya, nyaéta Pékah, raja karajaan kalér, ngawakilan pamalsuan tina Yesaya jeung putrana. Raja Ahaz anu bodo jeung jahat “bungah” dina pakumpulan anu diwakilan ku sapuluh kaom Israél di kalér jeung Siria, anu ngalambangkeun hubungan garéja jeung nagara anu teu sah dina hukum Minggu. Ahaz bungah, sabab era jeung kabungahan téh dua émosi anu sabalikna anu digunakeun ku ilham pikeun nyarita ka jalma-jalma anu diwakilan dina pasualan hujan panungtungan. Nalika Yermia ngadahar kitab leutik éta, éta jadi kabungahan jeung kasukaan haténa, jeung Yoél ngawartosan ka urang yén umat Allah moal kungsi era. Ahaz, sakumaha hiji Laodikia, téh buta, ku kituna manéhna bungah dina pesen cai palsu sarta nampik pesen cai sajati ti Yesaya. Saéstuna manéhna kudu era lantaran percaya kana pesen hujan panungtungan palsu anu diwakilan ku caahna raja kalér, tapi manéhna geus nampik pesen Siloah.

The message of Shiloah in Isaiah eight is the message of the latter rain. The pool of Shiloah is identified in the New Testament as the pool of Siloam. In Hebrew or Greek it means “sent.” It was expedient for Christ to leave that He might “send” the Holy Spirit. Isaiah and Ahaz are at the pool of Shiloah, and the test is based upon whether to have faith in the pool Shiloah as represented by Isaiah and his son, or faith in Rezin and Remaliah’s son? Ahaz is choosing between two waters, the waters of Shiloah or the waters of the King of Assyria. Ahaz rejoiced in the alliance and message represented by Rezin and Remaliah’s son and he therefore received the flood of desolation, instead of the water that runs softly at his judgment. His judgment represents the Sunday law when the king of the north overflows the entire world like a flood. It does so from the Sunday law onward, when the flood of the Midnight Cry is also sweeping the world.

Amanat ngeunaan Shiloah dina Yesaya dalapan téh nyaéta amanat hujan ahir. Balong Shiloah dina Perjangjian Anyar dipikawanoh minangka balong Siloam. Dina basa Ibrani atawa Yunani hartina “diutus.” Mantenna diperlukeun pikeun Kristus ninggalkeun, sangkan Anjeunna tiasa “ngutus” Roh Suci. Yesaya jeung Ahaz aya di balong Shiloah, sarta ujianana dumasar kana naha kudu miboga iman ka balong Shiloah sakumaha diwakilan ku Yesaya jeung putrana, atawa iman ka Rezin jeung putra Remalya? Ahaz keur milih antara dua cai, cai Shiloah atawa cai Raja Asyur. Ahaz bungah dina pasapukan jeung amanat anu diwakilan ku Rezin jeung putra Remalya, ku sabab éta anjeunna nampa caah karuksakan, lain cai anu ngalir lembut dina pangadilanna. Pangadilanna ngawakilan hukum Minggu nalika raja kalér ngalimpudan sakuliah dunya kawas caah. Ieu kajadian ti mimiti hukum Minggu saterusna, nalika caah Teriakan Tengah Peuting ogé keur nyapu sakuliah dunya.

Ahaz rejoices in the alliance of the ten northern tribes and Syria, and thus rejoices in the message that combines church and state, as represented by every unlawful alliance found within God’s Word. Isaiah represents a Philadelphian and Ahaz a Laodicean. Christ connects Isaiah’s testimony with His own when He cures the blind man, a Laodicean at the pool of Siloam.

Ahas bingah ku pakumpulan sapuluh kaom kalér jeung Siria, ku kituna anjeunna ogé bingah ku warta anu ngahijikeun gareja jeung nagara, sakumaha dilambangkeun ku unggal pakumpulan anu teu halal anu kapanggih dina Firman Allah. Yesaya ngalambangkeun saurang Filadelfian, ari Ahas saurang Laodikean. Kristus ngahubungkeun kasaksian Yesaya jeung kasaksian-Na sorangan nalika Anjeunna nyageurkeun jalma buta, saurang Laodikean, di balong Siloam.

And as Jesus passed by, he saw a man which was blind from his birth. And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?

Jeung nalika Isa ngalangkung, Anjeunna ningali hiji jelema anu buta ti barang lahir. Tuluy murid-murid-Na naros ka Anjeunna, saur maranéhna, “Guru, saha anu geus ngalakukeun dosa, ieu jelema, atawa kolotna, nepi ka anjeunna dilahirkeun buta?”

Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him. I must work the works of him that sent me, while it is day: the night cometh, when no man can work. As long as I am in the world, I am the light of the world. When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing.

Yesus ngawaler, “Lain ieu jelema nu geus dosa, lain deuih kolotna; tapi supaya padamelan-padamélan Allah dinyatakeun dina dirina. Kami kudu ngalakukeun padamelan-padamélan Anjeunna anu ngutus Kami, salila can peuting kénéh; peuting bakal datang, nalika moal aya saurang ogé nu bisa damel. Salila Kami aya di dunya, Kami teh cahaya dunya.” Sanggeus ngucap kitu, Anjeunna nyiduh kana taneuh, tuluy nyieun leutak tina ciduh-Na, sarta ngoleskeun eta leutak kana panon jelema buta téa, Jeung ngalahir ka manehna, “Maneh, geura nyeuseuh di balong Siloam,” (anu hartina: Utusan.) Ku kituna manehna indit, tuluy nyeuseuh, sarta mulang bari geus tiasa ningali.

The neighbours therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged? Some said, This is he: others said, He is like him: but he said, I am he. Therefore said they unto him, How were thine eyes opened?

Ku sabab kitu tatanggana, jeung jalma-jalma anu saméméhna kungsi ningali yén manéhna téh buta, narémbongan, “Lain ieu téh anjeunna anu biasana diuk bari menta-menta?” Sababaraha nyebut, “Enya, ieu anjeunna”; nu séjén nyebut, “Anjeunna mah ngan ukur sarua jeung anjeunna.” Tapi manéhna nyebut, “Enya, kuring ieu anjeunna.” Ku sabab kitu maranéhna nanya ka manéhna, “Kumaha panon anjeun bisa kabuka?”

He answered and said, A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight. John 9:1–11.

Anjeunna ngawaler sarta ngadawuh, “Aya saurang lalaki anu dingaranan Yesus nyieun leutak, tuluy ngoleskeun kana panon kuring, sarta ngadawuh ka kuring, ‘Indit ka balong Siloam, tuluy kumbah diri’: tuluy kuring indit sarta ngumbah, jeung kuring jadi bisa ningali.” John 9:1–11.

The blind man along with the foolish and wicked king Ahaz are tested as to whether to place their confidence in the pool of Siloam or the flood of Assyria. The blind man knows he is blind, but Ahaz is rich, increased with goods and in need of nothing. Ahaz is the foolish virgin at the pool of the latter rain, and the blind man a wise virgin. The waters that are Sent from, or the waters that are sent from Assyria are the test.

Jalma buta éta, bareng jeung raja Ahaz anu bodo jeung jahat, diuji naha maranéhna rék nempatkeun kapercayaan maranéhna ka balong Siloam atawa ka caah Asyur. Jalma buta éta terang yén manéhna buta, tapi Ahaz téh beunghar, beuki loba banda, sarta henteu kakurangan nanaon. Ahaz nyaéta parawan bodo di balong hujan panungtungan, ari jalma buta téh parawan wijaksana. Cai anu Dikirimkeun ti, atawa cai anu dikirimkeun ti Asyur, nyaéta ujian éta.

A pool is where water is gathered together, and prophetically a pool is where the various streams, rivers, creeks, seas, oceans, lakes, rain and dew of all the “waters” which represent the voice of Christ are gathered together. The pool of the latter rain is formed by the water which flows from the upper pool. The pool represents the message of the latter rain in the context of a test. Ahaz rejected the waters that flow softly, but the blind man was obedient to the message connected with the pool. Jesus took some of His Divinity, represented as “spit” and combined it with clay, representing the combination of Divinity with humanity that is accomplished by Christ in the Most Holy Place.

Balong téh tempat cai dikumpulkeun jadi hiji, jeung dina harti nubuat, balong téh tempat rupa-rupa aliran, walungan, solokan, sagara, samudra, situ, hujan, jeung ibun tina sagala “cai” anu ngagambarkeun sora Kristus dikumpulkeun jadi hiji. Balong hujan panungtungan kabentuk ku cai anu ngalir ti balong luhur. Balong éta ngagambarkeun amanat hujan panungtungan dina kontéks hiji ujian. Ahas nolak cai anu ngalir lalaunan, tapi éta jalma buta nurut kana amanat anu patali jeung balong éta. Yesus nyandak sabagéan Kaallahan-Na, anu digambarkeun minangka “ciduh,” tuluy ngahijikeunana jeung taneuh liat, anu ngagambarkeun ngahijina Kaallahan jeung kamanusaan anu dilaksanakeun ku Kristus di Tempat Mahasuci.

Christ spat on the ground and mixed His spit to form clay. He used the message of the combination of Divinity and humanity to anoint the eyes of the blind man. The message represented by the combination of Divinity and humanity is the message of 1888, and it is designed to transform a person from the condition of Laodicea unto the condition of Philadelphia. But the message requires human participation. They must go to the pool, then wash.

Kristus nyiduh kana taneuh tuluy nyampur ciduh-Na nepi ka jadi leutak. Anjeunna ngagunakeun pesen ngeunaan ngahijina Kaallahan jeung kamanusaan pikeun ngolesan panon jalma buta éta. Pesen anu dilambangkeun ku ngahijina Kaallahan jeung kamanusaan téh nya éta pesen taun 1888, sarta éta dimaksudkeun pikeun ngarobah hiji jalma tina kaayaan Laodikea kana kaayaan Piladélpia. Tapi pesen éta merlukeun partisipasi manusa. Maranéhna kudu indit ka balong éta, tuluy ngumbah.

All have sinned and come short of the glory of God, but Jesus said the blind man and his parents had not sinned. Jesus is removing the question of blame from the blind man’s condition, and identifies him as a man that was raised up to glorify the Lord, and the prophetic man in Bible prophecy that is raised up for the purpose that “the works of God should be made manifest” are the ensign, which is made up of men and women who have transitioned from Laodicea to Philadelphia. The ensign is where the works of God are manifested, for His work was to combine Divinity with humanity (as represented by the ointment of clay), and the trophies of that work are those who not only heard the Laodicean message, but those who followed the prescription in the message. The prescription for the blind man was to go and wash. Once he could see he did not need to try and glorify God, the circumstances surrounding him made that happen.

Sadayana geus dosa jeung geus kurang tina kamulyaan Allah, nanging Isa nyarios yén jalma lolong éta jeung kolotna henteu dosa. Isa keur ngaleungitkeun patalékan ngeunaan salah-tuduh tina kaayaan jalma lolong éta, sarta nandakeun yén anjeunna téh jalma anu dihudangkeun pikeun ngamulyakeun Gusti; jeung jalma profétis dina nubuat Alkitab anu dihudangkeun pikeun tujuan supaya “padamelan-padaméan Allah kudu dinyatakeun” nyaéta panji, anu diwangun ku lalaki jeung awéwé anu geus ngalih ti Laodikea ka Filadelfia. Panji téh tempat padamelan-padaméan Allah dinyatakeun, sabab padamelan-Na nyaéta ngahijikeun Katuhanan jeung kamanusaan (sakumaha dilambangkeun ku salep taneuh liat), sarta piala-piala tina padamelan éta nyaéta maranéhna anu henteu ngan saukur ngadéngé talatah Laodikea, tapi ogé maranéhna anu nuturkeun pituduh dina talatah éta. Pituduh pikeun jalma lolong éta nyaéta supaya indit tuluy nyeuseuh. Sanggeus anjeunna tiasa ningali, anjeunna henteu kudu narékahan pikeun ngamulyakeun Allah, kaayaan-kaayaan anu ngurilingan anjeunna ngajadikeun éta lumangsung.

It began with Christ’s approach, followed by Christ’s work. The last work of Christ in the Heavenly sanctuary in relation to man is to transform a human being from a valley of dead dry bones, or from being dead in the streets or from being blind as a bat. His last work is to recreate His people into His image, and that is the very work He did when He created Adam out of the dust of the ground, then breathed into him the breath of life. The last work is the first work, for He first made the clay and then anointed that clay with the life of His Spirit. With Adam the Spirit was His breath, with the blind man it was the water. With Ezekiel’s valley of dead bones it was a gathering message which created the body. Then a message of the four winds was breathed upon the body, and then it stood up as an mighty army.

Éta dimimitian ku datangna Kristus, tuluy diteruskeun ku padamelan Kristus. Padamelan pamungkas Kristus di Bait Suci sawarga dina patalina jeung manusa nyaéta ngarobah hiji manusa tina hiji lebak tulang-tulang garing anu paéh, atawa tina kaayaan paéh di jalan-jalan, atawa tina kaayaan lolong saperti kalong. Padamelan pamungkas-Na nyaéta nyiptakeun deui umat-Na nurutkeun gambar-Na, sarta éta pisan padamelan anu dilakukeun-Na waktu Anjeunna nyiptakeun Adam tina lebu taneuh, tuluy niupkeun kana anjeunna napas kahirupan. Padamelan pamungkas téh nya éta padamelan anu kahiji, sabab mimitina Anjeunna ngadamel lempungna, tuluy ngurapan lempung éta ku kahirupan tina Roh-Na. Ka Adam, Roh téh nyaéta napas-Na; ka jalma buta, éta téh cai. Ka lebak tulang-tulang paéh dina panglihatan Yehezkiel, éta téh hiji pesen pangumpulan anu nyiptakeun awak. Tuluy hiji pesen ngeunaan opat angin ditiupkeun ka éta awak, tuluy éta nangtung jadi hiji balad anu perkasa.

While the blind man was yet blind, Jesus saw Him and then approached him. He approaches the blind man within the context of a question that was raised by His disciples, thus allowing Him to establish the proper prophetic setting for the illustration. The “works of God” are a prophetic symbol upon many various lines of witnesses in the Bible. Every manifestation of the “works of God” in the Scriptures is fulfilled in the time of the latter rain. Jesus is placing the context of the story in terms of the final message, as represented by Elijah in the last verses of Malachi.

Samentara éta jelema buta téh masih kénéh buta, Isa ningali anjeunna tuluy ngadeukeutan ka anjeunna. Anjeunna ngadeukeutan ka jelema buta éta dina kontéks hiji patalékan anu geus diajukeun ku murid-murid-Na, ku kituna ngamungkinkeun Anjeunna netepkeun tatanan nubuat anu merenah pikeun éta gambaran. “Karya-karya Allah” téh mangrupa lambang nubuat dina rupa-rupa jalur kasaksian dina Alkitab. Saban panyataan tina “karya-karya Allah” dina Kitab Suci digenepan dina mangsa hujan panungtungan. Isa keur nempatkeun kontéks carita éta dina istilah-istilah amanat panungtungan, sakumaha dilambangkeun ku Élias dina ayat-ayat panungtungan kitab Maleakhi.

The parents and the blind child are not condemned as sinners, for this is the time of God’s marvelous works, and in that time the hearts of the parents and the hearts of the children will get turned to see the issue at hand. The issue being—whether the blind Laodicean man has been changed into a anointed Philadelphian man. That is the issue that confronts the parents and the child in the time of the latter rain, for that is also the time of judgment. And the time of judgment is carried out during the third and fourth generations according to Abraham’s covenant prophecy. The blind man is the last and fourth generation, and his parents are the third. In that period the Elijah message places families into circumstances where they are forced to accept or reject the message of the pool of Siloam. The foolish and wicked king Ahaz rejected the message of that pool, but the blind man accepted. The Elijah message of Malachi is set in the context of a curse before the great and terrible day of the Lord.

Kolot jeung budak anu buta téh henteu dihukum minangka jalma-jalma dosa, sabab ieu téh waktuna padamelan Allah anu ajaib, sarta dina waktu éta hate kolot jeung hate barudak bakal dipalingkeun supaya ningali perkara anu keur disanghareupan. Perkara éta nyaéta—naha lalaki Laodikea anu buta geus dirobah jadi lalaki Piladelpia anu diurapan. Éta perkara anu nyanghareupan kolot jeung budak dina mangsa hujan panungtung, sabab éta ogé mangsa pangadilan. Jeung mangsa pangadilan dilaksanakeun salila generasi katilu jeung kaopat nurutkeun nubuat perjangjian Ibrahim. Lalaki buta téh generasi panungtung, nyaéta generasi kaopat, sedengkeun kolotna generasi katilu. Dina jaman éta amanat Elia nempatkeun kulawarga-kulawarga kana kaayaan anu maksa maranéhna narima atawa nampik amanat balong Siloam. Raja Ahaz anu bodo jeung jahat nampik amanat ti balong éta, tapi lalaki buta éta narima. Amanat Elia dina kitab Maleakhi ditempatkeun dina kontéks kutuk saméméh poé PANGERAN anu agung jeung pikasieuneun.

When Jesus organized the setting we are considering, He included in His summary of the purpose of the miracle was that He must work then, for a time will come when no man can work. The work He referred to takes place in the daylight, and the end of work is represented as night. His reference is to the close of probation.

Nalika Yesus ngatur kaayaan anu keur urang tinimbangan ieu, dina ringkesan-Na ngeunaan tujuan mujijat éta Anjeunna ngamuat yén Anjeunna kudu damel harita, sabab bakal datang mangsa nalika teu aya saurang ogé anu bisa damel. Pagawean anu ku Anjeunna dimaksud lumangsung dina waktu beurang, sedengkeun ahir pagawean digambarkeun minangka peuting. Rujukan-Na nyaéta kana panutupan mangsa kasempetan.

When He finishes His work of judgment, he takes off His priestly garments and puts on His garments of vengeance. When He finishes that work of separating the lost from the saved, the work of salvation ends. Probation is closed and it is now nighttime when no man can work. Christ’s message was not only the Laodicean message to a blind man, but it was the Elijah message set within the context of the nearness of the close of probation, which is Christ’s sanctified motivation to work for the saving of souls.

Nalika Anjeunna ngaréngsékeun padamelan pangadilan-Na, Anjeunna miceun jubah imam-Na sarta ngagem jubah pamales kanyeri-Na. Nalika Anjeunna ngaréngsékeun éta padamelan misahkeun anu leungit ti anu disalametkeun, padamelan kasalametan réngsé. Mangsa kasempetan geus ditutup, sarta ayeuna geus peuting nalika teu aya saurang ogé anu bisa digawe. Warta Kristus téh lain ngan ukur warta Laodikea ka hiji jelema buta, tapi ogé warta Élia anu diteundeun dina kontéks deukeutna panutupan mangsa kasempetan, anu jadi pangdorong suci Kristus pikeun digawe demi nyalametkeun jiwa-jiwa.

First Christ approached the blind man, then prepared and applied the ointment, then gave instructions for a work that the blind man must do for himself, and just as importantly is that as he takes up the work his sight is restored. Once he has sight he has transformed from a blind Laodicean into a Philadelphian. The transformation period of those two churches was fulfilled in the beginning from 1856 unto 1863.

Mimitina Kristus ngadeukeutan ka éta jelema buta, tuluy nyiapkeun sarta ngoleskeun salep éta, tuluy méré parentah ngeunaan hiji pagawéan anu kudu dipigawé ku éta jelema buta pikeun dirina sorangan, sarta sarua pentingna nyaéta yén nalika manéhna ngamimitian éta pagawéan, paningalna dipulihkeun. Sanggeus manéhna boga paningal, manéhna geus robah ti hiji Laodikea anu buta jadi hiji Piladéllpia. Mangsa transformasi dua garéja éta geus kacumponan ti mimiti taun 1856 nepi ka taun 1863.

That period represents the separation of the wheat and tares, and the final sealing of the one hundred and forty-four thousand who are thereafter lifted up as an ensign. The blind man immediately became the public focus—once he changed from a Laodicean unto a Philadelphian. The blind man is the one hundred and forty-four thousand and the wicked and foolish king Ahaz are the former covenant people who are spewed out of the mouth of the Lord. At the same point in history, Jesus is either using his spit to anoint His new covenant people, or He is spitting the old covenant people out of His mouth.

Mangsa éta ngalambangkeun pamisahan antara gandum jeung jukut liar, sarta panyegelan panungtungan ka saratus opat puluh opat rébu anu saterusna diangkat minangka hiji panji. Jalma buta téh langsung jadi puseur panitén umum—sanggeus manéhna robah tina saurang Laodikia jadi saurang Filadelfia. Jalma buta téh nyaéta saratus opat puluh opat rébu, ari raja Ahaz anu jahat jeung bodo téh nyaéta umat perjangjian baheula anu dimuntahkeun tina sungut Gusti. Dina titik sajarah anu sarua, Yesus boh keur ngagunakeun ciduh-Na pikeun ngurapan umat perjangjian anyar-Na, boh keur ngamuntahkeun umat perjangjian baheula tina sungut-Na.

We will continue these thoughts in the next article.

Urang baris neraskeun ieu pamikiran dina artikel salajengna.

“The Coming Crisis

“Krisis nu Baris Datang”

“With unerring accuracy the Infinite One keeps an account with all nations. While his mercy is offered with calls to repentance, this account will remain open; but when a certain limit which God has fixed is reached, the ministry of his wrath begins. The account is then closed; divine patience ceases; there is no more pleading for mercy in their behalf.

“Kalawan katepatan anu teu weléh lepat, Nu Maha Teu Aya Watesna nyatet hiji itungan jeung sakumna bangsa. Sabada rahmat-Na dipasihkeun dibarengan ku panggero kana tobat, éta itungan bakal tetep kabuka; tapi lamun hiji wates anu geus ditangtukeun ku Allah kahontal, palayanan amarah-Na mimiti lumangsung. Harita éta itungan ditutup; kasabaran ilahi lirén; teu aya deui panyuhunkeun rahmat pikeun kapentingan maranéhna.”

“The prophet, looking down the ages, had our time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of Heaven’s blessings have been given them; but increased pride, covetousness, idolatry, contempt of God, and base ingratitude, are written against them. They are fast closing up their account with God.

“Eta nabi, nalika neuteup ka handap ngalangkungan mangsa-mangsa, ningali jaman urang dipidangkeun di hareupeun paningalna. Bangsa-bangsa dina jaman ieu geus nampa rahmat anu teu aya bandinganana saméméhna. Berkah-berkah Pilihan ti Sawarga geus dipasrahkeun ka maranéhna; tapi kasombongan anu beuki nambahan, kahayang kana harta, panyembahan ka brahala, panghina ka Allah, jeung teu nyaho syukur anu hina, kacatet ngalawan maranéhna. Maranéhna gancang nutup itunganana jeung Allah.

“The days are fast approaching when there will be great perplexity and confusion in the religious world. There will be gods many and lords many; every wind of doctrine will be blowing; and Satan, clothed in angel robes, would deceive, if it were possible, the very elect.

“Poé-poé téh keur gancang ngadeukeutan waktu nalika bakal aya kabingungan jeung karuruwetan anu gedé di dunya agama. Bakal aya déwa loba jeung gusti loba; unggal angin pangajaran bakal niup; sarta Iblis, maké jubah malaikat, tangtu bakal nipu, upama mungkin, malah jalma-jalma pilihan pisan.

“The universal scorn thrown upon true piety and holiness, leads those who have not a living connection with God to lose their reverence for his law. And as the disrespect for the divine law becomes more manifest, the line of demarcation between its observers and the world and a world-loving church will become more distinct. Love of God’s precepts increases with one class, according as contempt for them increases with the other.

“Hina pangolok-olok nu nyakup kana kasalehan jeung kasucian anu sajati, ngabalukarkeun maranéhna anu henteu miboga hubungan anu hirup jeung Allah leungit rasa hormatna ka hukum-Na. Jeung sakumaha henteu hormat ka hukum ilahi beuki écés katingalina, garis pamisah antara jalma-jalma anu ngajalankeunana jeung dunya sarta garéja anu nyaah ka dunya bakal beuki écés ngabédakeunana. Kacinta kana parentah-parentah Allah nambahan dina hiji golongan, sajalan jeung ngaronjatna hina kana éta parentah-parentah dina golongan anu séjén.

“The great I AM is vindicating his law. He is speaking to those who make it void in storms, in floods, in tempests, in earthquakes, in perils by land and by sea. Now is the time for his people to show themselves true to principle.

“Nu Maha AING keur ngabela hukum-Na. Anjeunna keur nyarita ka maranéhna anu ngajadikeun éta batal dina ribut, dina caah, dina badai, dina lini, dina bahaya di darat jeung di laut. Ayeuna nya éta waktuna pikeun umat-Na nembongkeun dirina satia ka prinsip.”

“We are standing on the threshold of great and solemn events. The Lord is at the door. Upon the Mount of Olives the Saviour rehearsed the scenes that were to precede this great event: ‘Ye shall hear of wars and rumors of wars,’ he said. ‘Nation shall rise against nation, and kingdom against kingdom; and there shall be famines, and pestilences, and earthquakes in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfilment at the destruction of Jerusalem, they have a more direct application in the last days.

“Urang keur nangtung dina bangbarung kajadian-kajadian anu agung jeung khidmat. Gusti geus aya di lawang. Di Gunung Zaitun, Jurusalamet ngaguar deui kajadian-kajadian anu baris miheulaan ieu kajadian agung: ‘Maraneh bakal ngadéngé ngeunaan perang jeung béja-béja perang,’ saur-Na. ‘Bangsa bakal ngalawan bangsa, jeung karajaan ngalawan karajaan; sarta bakal aya kalaparan, pagebug, jeung lini di rupa-rupa tempat. Sakabéh ieu téh mangrupa awal kasangsaraan.’ Sanajan ieu nubuat-nubuat kungsi narima panggenepan sabagian dina karuksakan Yerusalem, éta miboga panerapan anu leuwih langsung dina poé-poé panungtungan.”

“John and the other prophets also were witnesses of the terrible scenes that will take place as signs of Christ’s coming. They saw armies mustering for battle, and men’s hearts failing them for fear. They saw the earth moved out of its place, the mountains carried into the midst of the sea, the waves thereof roaring and troubled, and the mountains shaking with the swelling thereof. They saw the vials of God’s wrath opened, and pestilence, famine, and death come upon the inhabitants of the earth.

“Yohanes jeung para nabi séjénna ogé jadi saksi kana kajadian-kajadian anu pikasieuneun anu bakal lumangsung minangka tanda-tanda sumpingna Kristus. Maranéhna ningali pasukan-pasukan keur ngumpul pikeun perang, jeung hate manusa lungkawing ku sieun. Maranéhna ningali bumi kaguncang kaluar tina tempatna, gunung-gunung dipindahkeun ka tengah laut, ombak-ombakna ngaguruh jeung ngaguligik, sarta gunung-gunung ngageter ku ngagedurna cai. Maranéhna ningali cawan-cawan murka Allah dibuka, sarta panyakit sampar, kalaparan, jeung pati datang ka nu nyicingan bumi.

“Already the restraining Spirit of God is being withdrawn from the world. And hurricanes, tempests, disasters by sea and land, follow each other in quick succession. Science seeks to explain all these. The signs thickening around us, telling of the near approach of the Son of God, are attributed to any other than the true cause. Men cannot discern the sentinel angels restraining the four winds that they may not blow until the servants of God are sealed; but when God shall bid his angels loose the winds, there will be such a scene of his avenging wrath as no pen can picture.

“Geus Roh Allah anu nahan geus keur ditarik deui ti dunya. Jeung angin topan, ribut gede, musibah di laut jeung di darat, silih gentos datangna kalawan gancang. Élmu pangaweruh narékahan ngajelaskeun sakabéh ieu. Tanda-tanda anu beuki ngariung di sabudeureun urang, anu ngabejaan ngeunaan deukeutna kadatangan Putra Allah, diasupkeun kana sabab naon baé iwal kana sabab anu sajati. Jalma-jalma teu bisa ngabédakeun malaikat-malaikat pangawal anu nahan opat angin supaya éta ulah niup nepi ka para abdi Allah disegelan; tapi lamun Allah maréntah malaikat-malaikat-Na ngaleupaskeun angin-angin éta, bakal aya pintonan amarah pangbalesan-Na anu moal bisa digambarkeun ku kalam naon baé.”

“A crisis is just upon us; but God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, Ezekiel, and John, we see how closely heaven is connected with the events transpiring upon the earth. We see the care of God for those who are loyal to him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of his church, in his own keeping.

“Aya hiji krisis anu geus aya pas di hareupeun urang; tapi hamba-hamba Allah ulah ngandelkeun diri sorangan dina kaayaan darurat anu agung ieu. Dina paningal-pan ingal anu dipasihkeun ka Yesaya, Yehezkiel, jeung Yohanes, urang ningali kumaha raketna sawarga patalina jeung kajadian-kajadian anu lumangsung di bumi. Urang ningali pamiaraeun Allah ka jalma-jalma anu satia ka Anjeunna. Dunya ieu henteu tanpa hiji Panguasa. Rarancang kajadian-kajadian anu bakal datang aya dina panangan Gusti. Kaagungan sawarga nyekel takdir bangsa-bangsa, kitu deui perkara-perkara garéja-Na, dina pamiaraeun-Na sorangan.

“God has revealed what is to take place in the last days, that his people may be prepared to stand against the tempests of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter his faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance.

“Gusti parantos ngungkabkeun naon anu bakal kajadian dina poé-poé panungtungan, supaya umat-Na tiasa disiapkeun pikeun nangtung ngalawan prahara panolakan jeung amarah. Maranéhna anu geus dipaparin béwara ngeunaan kajadian-kajadian anu aya di hareupeun maranéhna, ulah calik dina pangharepan anu tenang kana datangna badai, bari ngalipur dirina yén Gusti bakal ngalindungan umat-Na anu satia dina poé kasusah. Urang kudu jadi saperti jalma-jalma anu ngadagoan Juraganana, lain dina pangharepan anu pasif, tapi dina pagawean anu satemenna, kalayan iman anu teu ngoyag. Ayeuna lain waktuna pikeun ngantep pikiran urang kabengbat ku perkara-perkara anu kurang penting.”

“While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the under-current is tending. Its professions are mild, and apparently Christian; but when it shall speak, it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should bring before the people the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures, and be able to give the reason for our faith. Says the prophet, ‘The wicked shall do wickedly, and none of the wicked shall understand; but the wise shall understand.’

“Bari jalma keur sararé, Iblis keur giat nyusun sagala perkara sangkan umat Gusti henteu meunang rahmat atawa kaadilan. Gerakan Minggu ayeuna keur maju dina kaayaan poék. Para pamingpin nyumputkeun perkara anu sajatina, sarta loba anu ngahiji dina gerakan éta sorangan henteu ningali ka mana arus nu nyumput téh keur ngalantarankeunana. Pangakuanana lemah lembut, sarta katingalina Kristen; tapi nalika éta bakal nyarita, éta bakal nembongkeun roh naga. Kawajiban urang nya éta ngalakukeun sagala anu aya dina kakawasaan urang pikeun nyegah bahaya anu ngancam. Urang kudu nempatkeun di hareupeun jalma-jalma pasualan anu sajatina keur dipapaséa, ku kituna ngalantarankeun bantahan anu pangmujarabna ngalawan ukuran-ukuran pikeun ngawatesan kabébasan nurani. Urang kudu nalungtik Kitab Suci, sarta sanggup méré alesan pikeun iman urang. Ceuk nabi, ‘Anu jahat bakal terus ngalakukeun kajahatan, sarta euweuh saurang ogé ti antara anu jahat anu bakal ngarti; tapi anu wijaksana bakal ngarti.’”

“The important future is before us. To meet its trials and temptations, and to perform its duties, will require great faith, energy, and perseverance. But we may triumph gloriously; for not one watching, praying, believing soul will be ensnared by the devices of the enemy. All heaven is interested in our welfare, and waits our demand upon its wisdom and strength. Every opposing influence, whether open or secret, may be successfully resisted, ‘not by might nor by power, but by my Spirit, saith the Lord of hosts.’ God is just as willing now as anciently to work through human efforts, and to accomplish great things through weak instrumentalities. We shall not gain the victory through numbers, but through full surrender of the soul to Jesus.

“Mangsa nu penting di mangsa hareup aya di hareupeun urang. Pikeun nyanghareupan cocoba jeung panggoda-panggodana, sarta ngalaksanakeun kawajiban-kawajibanana, diperlukeun iman anu agung, tanaga, jeung katekunan. Tapi urang bisa meunang kameunangan anu mulya; sabab moal aya hiji jiwa anu jaga, neneda, jeung percaya anu bakal kajiret ku tipu daya musuh. Sakuliah sawarga merhatikeun karaharjaan urang, sarta nungguan supaya urang nyuhunkeun hikmat jeung kakuatanana. Unggal pangaruh anu ngalawan, boh anu kabuka boh anu nyumput, bisa dilawan kalawan hasil, ‘lain ku kakawasaan atawa ku tanaga, tapi ku Roh Kami, saur PANGERAN semesta alam.’ Allah ayeuna sarua daékna jeung baheula pikeun damel ngaliwatan usaha manusa, sarta ngalaksanakeun perkara-perkara anu agung ngaliwatan sarana anu lemah. Urang moal meunang kameunangan ku jumlah, tapi ku pasrahna jiwa sagemblengna ka Yesus.”

“Now, while mercy still lingers, while Jesus is making intercession for us, let us make thorough work for eternity.” Southern Watchman, December 25, 1906.

“Ayeuna, salila kanyaah kénéh nyésa, salila Isa keur ngayakeun pangantaraan pikeun urang, hayu urang ngalakukeun pagawean anu tuntas pikeun kalanggengan.” Southern Watchman, 25 Désémber 1906.