The book of Joel identifies that the destruction of God’s vineyard occurs in the fourth generation.
Dina kitab Yoél dijéntrékeun yén karuksakan kebon anggur Allah lumangsung dina generasi kaopat.
The word of the Lord that came to Joel the son of Pethuel.
Firman PANGERAN anu sumping ka Yoél putra Pétuél.
Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation.
Dangukeun ieu, heh jalma-jalma kolot, jeung pék nguping, sakumna nu nyicingan ieu tanah. Naha ieu kungsi kajadian dina mangsa maranéh, atawa malah dina mangsa karuhun maranéh? Caritakeun ieu ka anak-anak maranéh, sarta anak-anak maranéh sina nyaritakeun ka anak-anakna, jeung anak-anakna deui ka turunan anu séjén.
That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten.
Anu ditinggalkeun ku hileud palmer, didahar ku walang; anu ditinggalkeun ku walang, didahar ku hileud canker; jeung anu ditinggalkeun ku hileud canker, didahar ku hileud caterpiller.
Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. Joel 1:1–5.
Hudang, hé nu mabok, sarta ceurik; jeung lolonglah, hé sakabéh anu nginum anggur, ku sabab anggur anyar; lantaran éta geus dipupus tina sungut maranéh. Joel 1:1–5.
The parable of the ten virgins is the parable of Adventism, and the awakening in the parable occurs when the wheat and tares are separated, at which point, the tares awaken to the fact that they have been “cut off” from the “new wine.” The word “cut off” represents Abram’s first covenant step where a heifer, she-goat and ram were cut into two pieces in the ritual to ratify the covenant with blood. In that very same covenant passage, God identifies that He will visit His people in judgment during the fourth generation.
Pasemon ngeunaan sapuluh parawan téh nyaéta pasemon ngeunaan Adventisme, sarta hudangna dina éta pasemon kajadian nalika gandum jeung jukut liar dipisahkeun; dina waktos éta, jukut liar hudang kana kanyataan yén maranéhna geus “dipotong jauh” tina “anggur anyar.” Kecap “dipotong jauh” ngagambarkeun léngkah kahiji perjangjian Abram, nalika hiji sapi bikang ngora, embe bikang, jeung domba jalu dipotong jadi dua bagian dina ritual pikeun ngaratifikasi éta perjangjian ku getih. Dina petikan perjangjian anu sarua pisan éta, Allah nétélakeun yén Anjeunna bakal nganjang ka umat-Na dina pangadilan dina mangsa generasi kaopat.
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, “Kanyahoan ku maneh kalawan pasti yen turunan maneh bakal jadi urang asing di hiji nagri anu lain milik maranehna, sarta bakal ngabdi ka maranehna; jeung maranehna bakal ditindes salila opat ratus taun. Jeung bangsa anu ku maranehna dibabdi, bakal Ku Kami dihukum; tuluy sanggeus éta maranehna bakal kaluar kalayan mawa banda anu loba. Ari maneh, maneh bakal indit ka karuhun-karuhun maneh dina karapihan; maneh bakal dikurebkeun dina yuswa sepuh anu saé. Tapi dina turunan kaopat maranehna bakal datang deui ka dieu; sabab kajahatan urang Amori can pinuh acan.” Kajadian 15:13–16.
When the prophecy was fulfilled in the fourth generation, in the generation of Moses, the Lord set forth the Ten Commandments as a symbol of the covenant with God and His chosen people. In the second of those ten laws the light of Abram’s four generations was magnified.
Nalika éta nubuat kagenepan dina generasi kaopat, nya éta dina generasi Musa, PANGERAN maparin Sapuluh Parentah minangka lambang tina perjangjian antara Allah jeung umat pilihan-Na. Dina parentah anu kadua tina éta sapuluh parentah, cahaya tina opat generasi Abram dipulihkeun kamulyaanana.
Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And shewing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.
Ulah nyieun pikeun maneh patung ukiran naon baé, atawa rupa naon baé tina naon anu aya di sawarga luhur, atawa anu aya di bumi handap, atawa anu aya di cai di handapeun bumi; ulah sujud ka éta, sarta ulah ngabakti ka éta; sabab Kami, PANGERAN Allah maneh, nyaéta Allah anu timburu, anu ngukuman kasalahan bapa-bapa ka anak-anakna nepi ka turunan katilu jeung kaopat tina jalma-jalma anu ngabencian ka Kami; jeung anu nembongkeun welas asih ka rébuan jalma tina jalma-jalma anu nyaah ka Kami, sarta anu ngajaga parentah-parentah Kami. Exodus 20:4–6.
The four generations of Abram’s covenant was incorporated into the magnification of God’s character as a jealous God. His jealousy is contrasted with graven images. With Abram’s fourth generation we also find a progressive judgment. The judgment was upon the nation where God’s people were in bondage, as well as upon God’s people, and after that, the Amorites would be judged. Abram identifies a progressive judgment process that begins with God’s house and moves through the world progressively, and the second commandment identifies that the judgment process divides mankind into a class of those who hate God, and a class of those who love God, thus typifying the Sunday law which shouts out, “If you love me, keep my commandments.”
Opat turunan tina pajangjian Abram diasupkeun kana pangagungan sipat Allah salaku Allah anu cemburu. Kacemburuan-Na dipatalikeun sabalikan jeung arca-arca pahat. Dina turunan kaopat Abram urang ogé manggihan hiji pangadilan anu lumangsung sacara progresif. Pangadilan éta tumiba kana bangsa tempat umat Allah keur dina pangbeungkeutan, kitu deui kana umat Allah sorangan, sarta sanggeus éta, urang Amori bakal dihukum. Abram nandakeun hiji prosés pangadilan anu progresif anu dimimitian ti imah Allah sarta tuluy ngalangkungan dunya sacara progresif, jeung parentah anu kadua nandakeun yén prosés pangadilan éta ngabagi umat manusa kana hiji golongan jalma-jalma anu ngabencian Allah, jeung hiji golongan jalma-jalma anu mikanyaah Allah, ku kituna ngalambangkeun hukum Minggu anu ngagorowok, “Lamun maraneh nyaah ka Kami, tumaninah parentah-parentah Kami.”
In the same period that the Law is being delivered at Sinai, Moses is shown God’s character.
Dina mangsa anu sarua nalika Hukum keur dipasrahkeun di Sinai, Musa dipintonkeun kana sipat Allah.
And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount.
Geus PANGERAN ngandika ka Musa, “Pahatkeun keur maneh dua loh batu, sarupa jeung anu kahiji; sarta Kami baris nyerat dina loh-loh éta kecap-kecap anu aya dina loh-loh anu kahiji, anu geus maneh pegatkeun. Jeung kudu geus siap isuk-isuk, tuluy naék isuk-isuk ka Gunung Sinai, sarta ngadeuheus ka Kami di dinya, dina puncak gunung éta. Jeung ulah aya saurang ogé naék babarengan jeung maneh, malah ulah aya saurang ogé katempo di sakuliah gunung éta; kitu deui domba-domba atawa sapi-sapi ulah ngarit di hareupeun gunung éta.”
And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed,
Tuluy anjeunna nyacag dua loh batu, sarua jeung anu kahiji; tuluy Musa hudang isuk-isuk pisan, sarta naék ka Gunung Sinai, sakumaha anu geus diparéntahkeun ku PANGERAN ka anjeunna, bari mawa dina leungeunna dua loh batu éta. Tuluy PANGERAN nurun dina mega, sarta ngadeg jeung anjeunna di dinya, tuluy ngumandangkеun jenengan PANGERAN. Tuluy PANGERAN ngaliwat di payuneun anjeunna, sarta ngumumkeun,
The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.
PANGERAN, PANGERAN Allah, welas asih tur marahmay, sabar, tur limpah ku kahadean jeung kayaktian, ngajaga welas asih pikeun rébuan, ngahampura kajahatan, palanggaran, jeung dosa, ari nu salah moal pisan dibébaskeun; nganjangkeun kajahatan para bapa ka anak-anakna, jeung ka anak-anak ti anak-anakna, nepi ka turunan katilu jeung kaopat.
And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. Exodus 34:1–9.
Geus Musa buru-buru, tuluy sujud nepi ka taneuh sarta nyembah. Saur anjeunna, “Lamun ayeuna abdi parantos manggih kurnia dina payuneun Gusti, nun Gusti, mugi Gusti kersa angkat di tengah-tengah abdi sadaya; margi ieu téh umat anu teuas beuheungna; sareng hampura kajahatan abdi sareng dosa abdi, sarta tampi abdi janten milik pusaka Gusti.” Keluaran 34:1–9.
The second giving of the law, aligns with the 1850 pioneer chart. The first tables were broken, and the first table had an error in the figures. Ancient Israel was then made the depositaries of the law, and modern Israel was then made the depositaries of the law of God and the laws of God’s prophetic Word. When the two tables were first introduced, there was literal rebellion in the camp, and when the 1850 chart was introduced, there was spiritual rebellion brewing in the camp. Abram’s prophecy of the fourth generation was fulfilled by Moses in the fourth generation, where God expanded the revelation of judgment in the fourth generation in the second commandment. Graven images became the counterfeit to the true worship of God, and the jealousy of God’s character was attached to the judgment. Then Moses viewed God’s glory. He saw God’s jealousy as an element of God’s character, as represented by His “name,” and the relationship between the worshipper and the sins of their fathers is set forth.
Pasrah kadua tina hukum téh saluyu jeung bagan panaratas taun 1850. Loh-loh anu kahiji geus direcahkeun, jeung dina loh anu kahiji aya kasalahan dina angka-angkana. Tuluy Israél baheula dijadikeun pangreksa hukum, jeung Israél modéren tuluy dijadikeun pangreksa hukum Allah jeung hukum-hukum tina Firman nubuat Allah. Waktu dua loh éta mimiti diwanohkeun, aya pambrontakan sacara harfiah di pasanggrahan, jeung waktu bagan 1850 diwanohkeun, aya pambrontakan rohani anu keur mekar di pasanggrahan. Nubuat Abram ngeunaan turunan kaopat kacumponan ku Musa dina turunan kaopat, nalika Allah ngalegaan panyataan pangadilan dina turunan kaopat dina parentah kadua. Arca-arca ukiran jadi palsu tandingan kana ibadah anu sajati ka Allah, jeung timburu dina watak Allah dipatalikeun kana pangadilan éta. Tuluy Musa nenjo kamulyaan Allah. Anjeunna ningali timburu Allah minangka hiji unsur tina watak Allah, sakumaha digambarkeun ku “ngaran”-Na, jeung hubungan antara anu nyembah jeung dosa-dosa karuhunna dipedar.
When Christ cleansed the temple the first time, then the disciples remembered that the zeal of His house had eaten Him up. The “zeal” is the word “jealousy.” The character of God that expresses His jealousy, is the motivation that lead Christ to cleanse His temple, and the prophetic attribute of the need to confess those sins of your fathers, would later become an essential element of the call for repentance in the “seven times” judgment of Leviticus twenty-six. Abram’s “fourth generation” develops greater and greater weight as it continues through covenant history. The book of Joel represents the time of the latter rain, which occurs in the latter days. The book of Joel sets forth its message upon its introduction of the message of four generations, as the theme that was recorded in the very first step of Abram’s threefold covenant with God. That theme reaches its conclusion in the book of Joel.
Nalika Kristus nyucikeun Bait Allah pikeun kahiji kalina, mangka para murid émut yén karep anu ngagegedur pikeun bumi-Na geus ngaduruk Anjeunna. “Karep” éta nyaéta kecap “kacemburuan.” Sifat Allah anu nganyatakeun kacemburuan-Na téh mangrupa panggerak anu nungtun Kristus pikeun nyucikeun Bait-Na, sarta sipat profétis ngeunaan perluna ngaku dosa-dosa karuhun maranéh, engkéna jadi unsur anu hakiki dina panggero pikeun tobat dina panghukuman “tujuh kali” dina Imamat dua puluh genep. “Generasi kaopat” Abram ngembang kalayan beurat anu beuki gedé saterusna salila sajarah perjangjian. Kitab Yoel ngagambarkeun mangsa hujan pamungkas, anu kajadian dina poé-poé panungtungan. Kitab Yoel nempatkeun amanatna dina bubukana ku ngawanohkeun pesen ngeunaan opat generasi, minangka téma anu kacatet dina léngkah pangheulana tina perjangjian rangkep tilu Abram jeung Allah. Téma éta ngahontal kacindekan-Na dina kitab Yoel.
Once in the Promised Land, the Ark of the covenant was located at Shiloh, where wicked and foolish Eli, the high priest and his two corrupt sons are contrasted with the calling of Samuel. Shiloh would become a step in the journey of the Ark, which was the symbol of the covenant. After the Ark was used as the symbol of bringing down the walls of Jericho, it was located in Shiloh for around four hundred years, until the death of Eli and his wicked sons. It was then captured by the Philistines, and thereafter when David moved the Ark to Jerusalem, the first illustration of the triumphal entry into Jerusalem was accomplished. The stated purpose of moving the covenant symbol to Jerusalem, was that God chose to place His name in Jerusalem, and His name is associated with His jealousy, which is associated with His jealous judgment in the fourth generation.
Sanggeus aya di Tanah Perjangjian, Peti Perjangjian diteundeun di Silo, tempat Eli imam agung anu jahat jeung bodo, sarta dua putrana anu lalim, dipapatkeun jeung panggero Samuél. Silo bakal jadi hiji léngkah dina lalampahan Peti, anu mangrupa lambang perjangjian. Sanggeus Peti dipaké minangka lambang pikeun ngaruntuhkeun témbok Yeriho, éta diteundeun di Silo kira-kira salila opat ratus taun, nepi ka pupusna Eli jeung putra-putrana anu jahat. Saterusna Peti éta direbut ku urang Pilisti, sarta sanggeusna, nalika Daud mindahkeun Peti ka Yerusalem, titingalian anu kahiji ngeunaan asupna kalayan kajayaan ka Yerusalem geus kalaksanakeun. Maksud anu dinyatakeun tina mindahkeun lambang perjangjian ka Yerusalem téh nya éta yén Allah milih nempatkeun jenengan-Na di Yerusalem, sarta jenengan-Na pakait jeung kacemburuan-Na, anu pakait jeung pangadilan-Na anu cemburu dina turunan kaopat.
At the Sunday law the Lord will lift up the church triumphant above all the hills and mountains, and the Gentiles will say, “come and lets us go to the house of God.”
Dina waktu hukum poé Minggu, Gusti bakal ngangkat garéja anu jaya luhureun sakabéh pasir jeung gunung, sarta bangsa-bangsa kapir bakal nyarita, “hayu urang indit ka Bait Allah.”
And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.
Sarta bakal kajadian dina poé-poé panungtungan, yén gunung tempat Bait PANGERAN bakal diteguhkeun di puncak gunung-gunung, sarta bakal diluhurkeun saluhureun pasir-pasir; jeung sagala bangsa bakal ngalir ka dinya. Jeung loba jelema bakal indit sarta ngomong, Hayu maranéh, urang naék ka gunung PANGERAN, ka Bait Allahna Yakub; sarta Mantenna bakal ngajar urang ngeunaan jalan-jalan-Na, jeung urang bakal lumampah dina jalur-jalur-Na: sabab ti Sion bakal medal hukum, jeung pangandika PANGERAN ti Yerusalem. Yesaya 2:2, 3.
The word of the Lord goes forth from Jerusalem, for that is where He chose to place His “name.” With Moses, “the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed,
Firman PANGERAN medal ti Yerusalem, sabab di dinya Anjeunna milih nempatkeun “ngaran”-Na. Ka Musa, “PANGERAN lungsur dina mega, tuluy ngadeg sareng anjeunna di dinya, sarta ngumumkeun ngaran PANGERAN. Jeung PANGERAN ngaliwat di payuneun anjeunna, sarta ngumumkeun,
The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. Exodus 34:6, 7.
PANGERAN, PANGERAN Allah, asih tur welas, sabar, sarta pinuh ku kahadéan jeung kayaktian, anu ngajaga kanyaah-Na ka rébuan, ngahampura kajahatan, palanggaran, jeung dosa, tapi moal sakali-kali ngabébaskeun nu salah tina hukuman; nganjangkeun kajahatan bapa-bapa ka anak-anakna, jeung ka incu-incuna, nepi ka turunan katilu jeung kaopat. Keluaran 34:6, 7.
His “name” is His character, and God’s character is profoundly complex and profoundly simple. God is love, is His character perfectly, but simply expressed. Abram’s covenant truth of “the fourth generation of judgment” was expanded “line upon line” with the second commandment’s additional light upon the fourth generation. Then Moses’ experience expands the light of the fourth generation’s connection with God’s character, by adding the light of His jealousy. Inspiration has defined character as “thoughts and feelings combined,” but inspiration has also informed us our thoughts are not as God’s thoughts. His character is His thoughts and feelings combined, and His character has so many facets beyond our simple human thoughts and feelings, that the difference is that his thoughts are higher than heaven in relation to the earth.
“Nganna”-Na téh watak-Na, sarta watak Allah kacida rumitna jeung kacida basajanna. Allah téh asih, éta nganyatakeun watak-Na sacara sampurna, tapi basajan. Kayaktian perjangjian Abram ngeunaan “generasi kaopat tina panghukuman” dimekarkeun “baris demi baris” ku cahaya tambahan tina parentah kadua ngeunaan generasi kaopat. Satuluyna pangalaman Musa ngalegaan cahaya ngeunaan patalina generasi kaopat jeung watak Allah, ku nambahan cahaya ngeunaan kacemburuan-Na. Inspirasi geus nangtukeun watak minangka “pikiran jeung rarasaan anu dihijikeun,” tapi inspirasi ogé geus ngawartosan ka urang yén pikiran urang lain saperti pikiran Allah. Watak-Na téh pikiran jeung rarasaan-Na anu dihijikeun, sarta watak-Na miboga kacida lobana segi saluareun pikiran jeung rarasaan manusa urang anu basajan, nepi ka bédana téh nyaéta yén pikiran-Na leuwih luhur batan langit upama dibandingkeun jeung bumi.
For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. Isaiah 55:8, 9.
“Sabab pikiran Kami lain pikiran maraneh, jeung jalan maraneh lain jalan Kami,” saur PANGERAN. “Sabab sakumaha langit leuwih luhur ti bumi, kitu deui jalan Kami leuwih luhur ti jalan maraneh, jeung pikiran Kami ti pikiran maraneh.” Yesaya 55:8, 9.
So, here is a human thought to ponder; if God’s character is represented by His name, then every manifestation of God’s name is a manifestation of His character. The Lion of the tribe of Judah seals and unseals His prophetic Word, Palmoni is the Wonderful Numberer of Secrets, who is also the Root out of dry ground, and also the burning bush, a pillar of fire, the archangel Michael and on, and on. The attributes of God’s character as represented by His various names are endless. The ‘human thought to ponder’ is this. With all the various expressions of God’s character that are known to exist, what is the significance—that in the very first covenant step of the threefold covenant process with Abram—the “fourth generation judgment” is the foundational statement in the covenant—that reflects His name?
Ku kituna, ieu aya hiji pamikiran manusa pikeun direnungkeun; lamun tabiat Allah diwakilan ku ngaran-Na, mangka unggal manifestasi ngaran Allah téh mangrupa manifestasi tabiat-Na. Singa ti kaom Yuda nyégel jeung muka deui Firman nubuat-Na, Palmoni téh Nu Maha Endah, Nu Ngitung Rahasia, anu ogé Akar anu kaluar tina taneuh garing, sarta ogé rungkun nu hurung ku seuneu, tihang seuneu, malaikat agung Mikhael, jeung sajabana, jeung sajabana. Sipat-sipat tabiat Allah sakumaha diwakilan ku rupa-rupa ngaran-Na téh taya tungtungna. Ieu anu dimaksud ku “pamikiran manusa pikeun direnungkeun” téh. Di antara sakabéh rupa-rupa ungkapan tabiat Allah anu dipikanyaho aya, naon hartina—yén dina léngkah perjangjian anu pangheulana pisan dina prosés perjangjian tilu-lapis jeung Abram—“pangadilan generasi kaopat” téh mangrupa pernyataan dasar dina éta perjangjian—anu ngagambarkeun ngaran-Na?
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.
Jeung Mantenna ngandika ka Abram, “Kanyahoan ku maneh kalawan pasti yén turunan maneh bakal jadi urang asing di hiji nagri anu lain kagungan maranéhna, sarta maranéhna bakal ngaladénan ka dinya; jeung maranéhna bakal ditindes salila opat ratus taun. Jeung bangsa anu ku maranéhna diladénan éta ogé ku Kami bakal dihukum; tuluy sanggeus éta maranéhna bakal kaluar mawa harta banda anu loba. Ari maneh, maneh bakal indit ka karuhun-karuhun maneh dina katengtreman; maneh bakal dikurebkeun dina umur sepuh anu hade. Tapi dina turunan kaopat maranéhna bakal datang deui ka dieu, sabab kajahatan urang Amori can acan pinuh.” Kajadian 15:13–16.
The character of God as the judge of men and nations allows men a period of probation that is represented by four generations. God is the judge, He is merciful, He is patient and He brings judgment of men and nations to a conclusion in the fourth generation. God’s foundational statement in His covenant with a chosen people includes the fourth generational judgment. Just as the message of the first angel possesses all the characteristics of each of the three individual angels’ messages, so too, the first step of Abram’s covenant possesses the characteristics of the entire threefold covenant. God’s name is that He is the merciful judge, who judges in the fourth generation. Every other step in the covenant history of a chosen people, builds upon that foundation.
Watek Allah minangka Hakim pikeun manusa jeung bangsa-bangsa maparin ka manusa hiji mangsa pangujian anu dilambangkeun ku opat turunan. Allah teh Hakim, Anjeunna welas asih, Anjeunna sabar, sarta Anjeunna mawa pangadilan ka manusa jeung bangsa-bangsa nepi ka panceg dina turunan kaopat. Pernyataan dasar Allah dina perjangjian-Na jeung hiji umat pilihan ngawengku pangadilan turunan kaopat. Sakumaha amanat malaikat kahiji ngandung sakumna ciri tina masing-masing amanat tilu malaikat éta, kitu deui, léngkah kahiji dina perjangjian Abram ngandung ciri-ciri tina sakabéh perjangjian anu tilu rupa. Asma Allah nya éta yén Anjeunna teh Hakim anu welas asih, anu ngahakiman dina turunan kaopat. Unggal léngkah séjén dina sajarah perjangjian hiji umat pilihan ngadeg di luhur éta pondasi.
When the book of Joel is placed at the Midnight Cry’s awakening in verse five, and the “new wine” is “cut off” from their mouths, the introduction to that final covenant separation of a chosen covenant people is the foundational message of the covenant that lays out the rebellion of the covenant people who are then “cut off” as being accomplished in the fourth generation. They are “cut off,” for not understanding the foundational message of the covenant.
Nalika kitab Yoél ditempatkeun dina hudangna Ceurik Tengah Peuting dina ayat lima, sarta “anggur anyar” “dipotong” tina biwir maranéhna, panganteur kana pamisahan perjangjian pamungkas éta tina hiji umat perjangjian anu dipilih nyaéta amanat dasar tina perjangjian anu ngajentrekeun pangbarontakan umat perjangjian anu saterusna “dipotong” salaku hal anu kalakon dina turunan kaopat. Maranéhna “dipotong,” ku sabab henteu ngartos amanat dasar tina perjangjian.
That foundational message of the covenant in Genesis fifteen’s four verses, is the measuring rod—the line of judgment that is used when the capstone message of the covenant is presented as “new wine” in the latter days. The gravity which is associated with the awakening of the drunkards of Ephraim, when the “new wine” is “cut off” is only truly understood—when it is set within the context of a pronouncement of judgment against the final fourth generation of a rebellious chosen people, during the testing period of the latter rain.
Eta amanat dasar ngeunaan perjangjian dina opat ayat Kajadian lima welas éta, nyaéta tongkat pangukur—garis panghukuman anu dipaké nalika amanat batu puncak ngeunaan perjangjian ditepikeun minangka “anggur anyar” dina poé-poé panungtungan. Beuratna hal anu patali jeung hudangna para mabok urang Epraim, nalika “anggur anyar” éta “dipupus,” ngan sajatina kaharti—lamun éta ditempatkeun dina kontéks hiji pangucapan panghukuman ngalawan generasi kaopat panungtung tina hiji umat pilihan anu barontak, salila mangsa pangwawadian hujan ahir.
In Genesis seventeen, we find the second step of the threefold covenant with Abraham:
Dina Kajadian tujuh welas, urang manggihan léngkah kadua tina perjangjian tilu lapis jeung Ibrahim:
And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations. This is my covenant, which ye shall keep, between me and you and thy seed after thee;
Jeung Allah nimbalan ka Abraham, “Ku sabab éta, maneh kudu ngajaga perjangjian Kami, maneh jeung turunan maneh sanggeus maneh turun-temurun. Ieu perjangjian Kami, anu kudu ku maraneh dijaga, antara Kami jeung maraneh sarta jeung turunan maneh sanggeus maneh;”
Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant. And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant. Genesis 17:9–14.
Sakumna budak lalaki di antara maranéh kudu disunatan. Maranéh kudu nyunatan daging kulup maranéh; éta bakal jadi tanda tina perjangjian antara Kami jeung maranéh. Jeung unggal budak lalaki anu geus yuswa dalapan poé kudu disunatan di antara maranéh, sakumna budak lalaki turun-temurun maranéh, boh anu lahir di imah, boh anu dibeuli ku artos ti jelema asing anu lain turunan anjeun. Anu lahir di imah anjeun, jeung anu dibeuli ku artos anjeun, enya-enya kudu disunatan; jeung perjangjian Kami bakal aya dina daging maranéh jadi perjangjian anu langgeng. Jeung budak lalaki anu henteu disunatan, anu daging kulupna henteu disunatan, jiwa éta bakal dipisahkeun ti bangsana; manéhna geus ngalanggar perjangjian Kami. Kajadian 17:9–14.
The second step provides a second witness to the symbol of being “cut off.” The word translated as “cut off,” finds its root in the animals Abram cut in halves in chapter fifteen, and in the passage, anyone who is not circumcised shall be “cut off” from the covenant. Circumcision was replaced by baptism in the covenant history where Christ was confirming these very truths, and for this reason, He, as our example was resurrected on the eighth day.
Léngkah kadua méré kasaksian kadua kana lambang “dipotong.” Kecap anu ditarjamahkeun jadi “dipotong” éta asal akarna kapanggih dina sato-sato anu ku Abram dipotong jadi dua bagian dina pasal lima welas, sarta dina éta petikan, saha baé anu henteu disunat bakal “dipotong” tina perjangjian. Sunat digantikeun ku baptisan dina sajarah perjangjian nalika Kristus keur netepkeun pisan bebeneran-bebeneran ieu, sarta ku sabab éta, Anjeunna, minangka conto urang, dihudangkeun deui dina poé ka dalapan.
That sign was to be accomplished on the eighth day, as represented by the eight souls in the ark. It is in the second step where the visual test is represented, whether it was Israel choosing between Jezebel’s prophets of Elijah in advance of the judgment carried out by Elijah, or Daniel, Shadrach, Meshach and Abednego countenance appearing fairer and fatter than those who ate the king’s diet; the second test is visual. Circumcision is a sign of life, and the eight souls upon the ark, represent those who lived in contrast with those who died.
Tanda éta kudu dilaksanakeun dina poé kadalapan, sakumaha digambarkeun ku dalapan jiwa dina bahtera. Dina léngkah kadua ieu tés visual dilambangkeun, naha éta Israél milih antara nabi-nabi Isebel jeung Élia saméméh panghukuman anu dilaksanakeun ku Élia, atawa rarayna Daniel, Sadrakh, Mesakh, jeung Abednego katémbong leuwih séhat jeung leuwih gendut batan maranéh anu ngadahar dahareun raja; tés kadua téh visual. Sunatan téh tanda kahirupan, jeung dalapan jiwa dina bahtera ngagambarkeun jalma-jalma anu hirup sabalikna ti maranéh anu paéh.
In the history of Christ, when the sign of the covenant transitioned to baptism the apostle Paul employed the very covenant history of these verses to demonstrate the major shift in covenant history. He used the flesh that is cut off in circumcision, as a symbol of man in relation to divinity, and as a symbol of man’s lower nature in relation to man’s higher nature. Paul taught his students by employing Gods’ prophetic Word, and his purpose as “one who was selected,” (as his name Saul means) was to identify the major shift in covenant history represented by the transition from literal to spiritual Israel as God’s covenant people. In accomplishing his assigned work, he presented his prophetic message in the context of covenant history.
Dina sajarah Kristus, nalika tanda perjangjian ngalih ka baptisan, rasul Paulus ngagunakeun pisan sajarah perjangjian dina ayat-ayat ieu pikeun némbongkeun robahan gedé dina sajarah perjangjian. Anjeunna ngagunakeun daging anu dipotong dina sunat minangka lambang manusa dina patalina jeung kaallahan, sarta minangka lambang tabiat handap manusa dina patalina jeung tabiat luhurna. Paulus ngajar murid-muridna ku ngagunakeun Firman nubuat Allah, sarta tujuanana minangka “jalma anu dipilih,” (sakumaha harti ngaran Saul) nyaéta pikeun ngaidéntifikasi robahan gedé dina sajarah perjangjian anu dilambangkeun ku peralihan ti Israél literal ka Israél rohani minangka umat perjangjian Allah. Dina ngalaksanakeun pagawéan anu ditugaskeun ka anjeunna, anjeunna nepikeun amanat nubuatna dina kontéks sajarah perjangjian.
Genesis seventeen represents the second step of the three foundational covenant steps that find their omega fulfillment in the three angels of Revelation fourteen. Step two is represented by the sign of circumcision, typifying the seal of God upon the one hundred and forty-four thousand, who are the ensign, which represents the visual test. The three angels are the omega of Abraham’s alpha covenant. The third step for Abraham was chapter twenty-two.
Kajadian tujuh welas ngawakilan léngkah kadua tina tilu léngkah dasar perjangjian anu manggihan panggenepan omega-na dina tilu malaikat dina Wahyu opat welas. Léngkah kadua diwakilan ku tanda sunat, anu jadi perlambang segel Allah dina saratus opat puluh opat rébu, anu mangrupa panji, anu ngawakilan ujian nu katingali. Tilu malaikat téh mangrupa omega tina perjangjian alfa Ibrahim. Léngkah katilu pikeun Ibrahim nyaéta pasal dua puluh dua.
And the angel of the Lord called unto Abraham out of heaven the second time, And said, By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son: That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice. Genesis 22:15–18.
Malaikat PANGERAN nimbalan deui ka Ibrahim ti sawarga, saurna, “Ku diri Kami sorangan Kami geus sumpah,” dawuh PANGERAN, “sabab ku sabab maneh geus ngalakukeun ieu hal, sarta teu nahan putra maneh, putra maneh anu tunggal, tangtu dina ngaberkahan Kami bakal ngaberkahan ka maneh, sarta dina ngalobaan Kami bakal ngalobaan turunan maneh saperti bentang-bentang di langit, jeung saperti keusik anu aya di sisi basisir laut; sarta turunan maneh bakal ngabogaan gapura musuh-musuhna; sarta dina turunan maneh sakumna bangsa di bumi bakal meunang berkah; ku sabab maneh geus nurut kana sora Kami.” Kajadian 22:15–18.
Verse one of the chapter states, “And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am.” God tempted Abraham, thus identifying a final test, before the third covenant pronouncement. When Abraham passed the test, then the final four verses of Abraham’s threefold covenant were set forth. Because Abraham “obeyed” God’s voice, which in this passage is His “covenant voice,” Abraham would be blessed as the father of nations. The third angel is a test, which like Abraham represents a test that demonstrates character, and character is based upon whether you believe God, as did Abraham, or not. Those who pass the test, as did Abraham will be used to gather in all the nations of the world. The seventeen verses, from three chapters identify the covenant between God and a chosen people; and in so doing they represent the alpha of the covenant history of a chosen people, and in so doing, those verses also represent the omega of covenant history as represented with the raising up of the one hundred and forty-four thousand.
Ayat kahiji dina éta pasal nyebutkeun, “Jeung sanggeus hal-hal ieu kajadian, Allah ngadatangkeun cocoba ka Ibrahim, sarta ngandika ka anjeunna, Ibrahim: tuluy anjeunna ngawaler, Tingali, ieu abdi.” Allah nyoba Ibrahim, ku kituna nandaan hiji ujian panungtungan, saméméh pangucapan perjangjian anu katilu. Nalika Ibrahim lulus dina éta ujian, mangka opat ayat panungtungan tina perjangjian Ibrahim anu tilu rupa ditepikeun. Ku sabab Ibrahim “nurutan” sora Allah, anu dina petikan ieu nyaéta “sora perjangjian”-Na, Ibrahim bakal dipaparin berkah jadi bapa bangsa-bangsa. Malaikat anu katilu téh mangrupa hiji ujian, anu saperti Ibrahim ngagambarkeun hiji ujian anu némbongkeun watak, jeung watak téh dumasar kana naha anjeun percaya ka Allah, saperti Ibrahim, atawa henteu. Jalma-jalma anu lulus dina éta ujian, saperti Ibrahim, bakal dipaké pikeun ngumpulkeun sakumna bangsa di dunya. Tujuh belas ayat, tina tilu pasal, nandakeun perjangjian antara Allah jeung hiji umat pilihan; sarta ku cara kitu éta ngagambarkeun alfa tina sajarah perjangjian hiji umat pilihan, sarta ku cara kitu ogé, éta ayat-ayat ngagambarkeun omega tina sajarah perjangjian sakumaha diwakilan ku dihudangkeunana saratus opat puluh opat rébu.
How many of us would by a home, or a vehicle without first reviewing the terms of the contract? How many Laodicean Seventh-day Adventists know that the very first term of their covenant contract with God consists of God identifying that He is the merciful God that passes judgment in the fourth generation? The tragedy is that they know not the foundational truths of the Millerite history, nor do they know the foundational truths of their professed covenant relationship, and because of this they, like ancient Israel, know not the time of their visitation. That conclusion of that period of visitation, that began at 9/11, is when they are awakened at midnight only to realize they are cut off.
Sabaraha lobana di antara urang anu rék meuli imah, atawa kandaraan, bari tacan heula nalungtik sarat-sarat kontrakna? Sabaraha lobana Advent Hari Katujuh Laodikea anu nyaho yén sarat pangheulana pisan tina kontrak perjangjian maranéhna jeung Allah téh nya éta Allah nétélakeun yén Mantenna téh Allah anu welas asih anu ngalaksanakeun pangadilan nepi ka turunan kaopat? Kanyataan anu matak prihatin téh nya éta maranéhna henteu nyaho kana bebeneran-bebeneran dasar sajarah Millerite, ogé henteu nyaho kana bebeneran-bebeneran dasar tina hubungan perjangjian anu ku maranéhna diaku, sarta ku lantaran éta maranéhna, saperti Israil baheula, henteu nyaho kana waktu kadatangan pamariksaan maranéhna. Panutupan tina mangsa pamariksaan éta, anu dimimitian dina 9/11, nya éta nalika maranéhna dihudangkeun dina tengah peuting ngan ukur pikeun nyadar yén maranéhna geus dipisahkeun.
We will continue in the next article.
Urang bakal neraskeun dina artikel salajengna.
“On April 18, two days after the scene of falling buildings had passed before me, I went to fill an appointment in the Carr Street Church, Los Angeles. As we neared the church we heard the newsboys crying: ‘San Francisco destroyed by an earthquake!’ With a heavy heart I read the first hastily printed news of the terrible disaster.
“Dina tanggal 18 April, dua poé sanggeus pamandangan gedong-gedong ragrag kaliwat di hareupeun kuring, kuring indit pikeun ngalaksanakeun hiji pasini di Garéja Carr Street, Los Angeles. Nalika kami geus deukeut ka garéja, kami ngadéngé budak-budak tukang ngajual koran ngagero: ‘San Francisco diruksak ku lini!’ Kalawan hate nu beurat kuring maca béja munggaran anu dicitak kalawan buru-buru ngeunaan musibah anu pikasieuneun éta.
“Two weeks later, on our homeward journey, we passed through San Francisco and, hiring a carriage, spent an hour and a half in viewing the destruction wrought in that great city. Buildings that were thought to be proof against disaster were lying in ruins. In some instances buildings were partially sunken in the ground. The city presented a most dreadful picture of the inefficiency of human ingenuity to frame fireproof and earthquake-proof structures.
“Dua minggu ti harita, dina lalampahan mulang ka bumi, kami ngaliwatan San Francisco sarta, ku nyéwa hiji kareta, nyéépkeun sajam satengah pikeun ningali karuksakan anu lumangsung di kota gedé éta. Gedong-gedong anu kungsi dianggap tahan tina musibah, geus ngagolér jadi ruruntuhan. Dina sawatara kaayaan, aya gedong anu sabagianna neuleum kana taneuh. Kota éta nembongkeun hiji gambaran anu kacida pikasieuneunna ngeunaan teu mampuhna kapinteran manusa pikeun ngararancang wangunan anu tahan seuneu jeung tahan lini.”
“Through His prophet Zephaniah the Lord specifies the judgments that He will bring upon evildoers: ‘I will utterly consume all things from off the land, saith the Lord. I will consume man and beast; I will consume the fowls of the heaven, and the fishes of the sea, and the stumbling blocks with the wicked; and I will cut off man from off the land, saith the Lord.’
Ngaliwatan nabi-Na, Sepanya, PANGERAN netelakeun hukuman-hukuman anu baris didatangkan-Na ka jalma-jalma jahat: “Kami rek ngabinasakeun sakabéhna ti luhur tanah, saur PANGERAN. Kami rek ngabinasakeun manusa jeung sasatoan; Kami rek ngabinasakeun manuk-manuk di langit, jeung lauk-lauk di laut, katut batu-batu sandungan babarengan jeung anu jahat; sarta Kami rek mupuskeun manusa ti luhur tanah, saur PANGERAN.”
“‘And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit….
“‘Jeung bakal kajadian dina poé pangurbanan PANGERAN, yén Kami bakal ngahukum para pangéran, jeung anak-anak raja, jeung sakur anu maké papakéan asing. Dina poé éta kénéh Kami ogé bakal ngahukum sakumna anu ngaléngkah ngaliwatan bangbarung, anu ngeusian imah dunungan maranéhna ku kakarasaan jeung tipu daya….
“‘And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The Lord will not do good, neither will He do evil. Therefore their goods shall become a booty, and their houses a desolation: they shall also build houses, but not inhabit them; and they shall plant vineyards, but not drink the wine thereof.
“‘Sarta bakal kajadian dina mangsa éta, yén Kami bakal ngageledah Yerusalem ku lampu-lampu, sarta ngahukum jalma-jalma anu cicing anteng dina endapanna; anu nyebut dina haténa, PANGERAN moal ngalakukeun kahadéan, kitu deui moal ngalakukeun kajahatan. Ku sabab éta, harta banda maranéhna bakal jadi jarahan, jeung imah-imahna jadi karuksakan; maranéhna ogé bakal ngadegkeun imah, tapi moal nyicinganana; sarta maranéhna bakal melak kebon anggur, tapi moal nginum anggurna.
“‘The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord: the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, a day of the trumpet and alarm against the fenced cities, and against the high towers. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as dust, and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured by the fire of His jealousy: for He shall make even a speedy riddance of all them that dwell in the land.’ Zephaniah 1:2, 3, 8–18.
“‘Poé gedé PANGERAN geus deukeut, enya, geus deukeut, sarta gancang pisan datangna, malah sora poé PANGERAN éta; jalma anu perkasa bakal ngajerit di dinya kalawan pait. Poé éta téh poé amarah, poé kasusah jeung kasangsaraan, poé karuksakan jeung kabinasaan, poé poék jeung kalangkang, poé mega jeung poék pisan, poé tarompet jeung sora béwara perang ngalawan kota-kota anu dibenteng, jeung ngalawan munara-munara anu jangkung. Jeung Kami baris nimpakeun kasusah ka manusa, nepi ka maranéhna bakal leumpang kawas jalma buta, lantaran maranéhna geus dosa ka PANGERAN; jeung getih maranéhna bakal kaancurkeun kawas lebu, sarta daging maranéhna kawas tai. Boh pérak boh emas maranéhna moal bisa nyalametkeun maranéhna dina poé amarah PANGERAN; tapi sakuliah nagri bakal dihakan ku seuneu timburu-Na: sabab Mantenna bakal ngabasmi kalayan gancang sakabéh anu nyicingan éta nagri.’ Sepanya 1:2, 3, 8–18.
“God cannot forbear much longer. Already His judgments are beginning to fall on some places, and soon His signal displeasure will be felt in other places.
“Allah moal tiasa nahan deui lila-lila. Geus ti ayeuna pangadilan-pangadilan-Na mimiti tumiba ka sawatara tempat, sarta moal lila deui katampik-Na anu écés bakal karasa di tempat-tempat séjén.
“There will be a series of events revealing that God is master of the situation. The truth will be proclaimed in clear, unmistakable language. As a people we must prepare the way of the Lord under the overruling guidance of the Holy Spirit. The gospel is to be given in its purity. The stream of living water is to deepen and widen in its course. In all fields, nigh and afar off, men will be called from the plow and from the more common commercial business vocations that largely occupy the mind, and will be educated in connection with men of experience. As they learn to labor effectively they will proclaim the truth with power. Through most wonderful workings of divine providence, mountains of difficulty will be removed and cast into the sea. The message that means so much to the dwellers upon the earth will be heard and understood. Men will know what is truth. Onward and still onward the work will advance until the whole earth shall have been warned, and then shall the end come.
“Bakal aya runtuyan kajadian anu nembongkeun yén Allah téh Nu ngawasa kana kaayaan. Kaleresan bakal diproklamasikeun ku basa anu écés tur teu bisa disalahtafsirkeun. Salaku hiji umat urang kudu nyiapkeun jalan PANGERAN dina pituduh pamaréntahan Roh Suci anu ngungkulan sagalana. Injil kudu dipasihkeun dina kasucianana. Walungan cai hirup kudu beuki jero tur beuki lega dina jalanna. Di sakumna widang, boh anu deukeut boh anu jauh, jalma-jalma bakal disaur ti sawah jeung ti pagawéan dagang anu leuwih umum, anu kalolobaanana ngeusian pikiran, sarta bakal dididik dina patalina jeung jalma-jalma anu boga pangalaman. Nalika maranéhna diajar kumaha digawé kalayan hasil, maranéhna bakal ngumumkeun kaleresan kalayan kakawasaan. Ku kalakuan-kalakuan pangersa ilahi anu kacida matak pikaheraneunana, gunung-gunung kasusah bakal dipiceun sarta dialungkeun ka laut. Amanat anu ngandung harti anu kacida gedéna pikeun para pangeusi bumi bakal kadéngé sarta kaharti. Jalma-jalma bakal nyaho naon ari kaleresan. Karya éta bakal maju terus, beuki ka hareup jeung beuki ka hareup, nepi ka sakumna bumi geus meunang pangéling, lajeng ahirna bakal datang.
“More and more, as the days go by, it is becoming apparent that God’s judgments are in the world. In fire and flood and earthquake He is warning the inhabitants of this earth of His near approach. The time is nearing when the great crisis in the history of the world will have come, when every movement in the government of God will be watched with intense interest and inexpressible apprehension. In quick succession the judgments of God will follow one another—fire and flood and earthquake, with war and bloodshed.
“Beuki lila beuki écés, sapanjang poé-poé kaliwat, yén pangadilan-pangadilan Allah aya di dunya. Ku seuneu jeung caah jeung lini Anjeunna mapatahan pangeusi ieu bumi ngeunaan deukeutna sumping-Na. Waktuna geus ngadeukeutan nalika krisis anu gedé dina sajarah dunya bakal datang, nalika unggal gerak dina pamaréntahan Allah bakal diténjo kalayan minat anu kacida tarikna jeung kahariwang anu teu kaungkapkeun. Dina runtuyan anu gancang pangadilan-pangadilan Allah bakal silih susul—seuneu jeung caah jeung lini, dibarengan ku perang jeung tumpahna getih.”
“Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.
“Mugi umat terang kana waktu pangdidatangan maranéhna! Loba kénéh anu can ngadéngé bebeneran pangujian pikeun mangsa ieu. Loba kénéh anu ku Roh Allah keur digugah. Waktu panghukuman karuksakan ti Allah téh mangrupa waktu rahmat pikeun jalma-jalma anu can kungsi meunang kasempetan pikeun diajar naon ari bebeneran. Kalawan lemah lembut Gusti bakal nenjo ka maranéhna. Haté-Na anu pinuh ku rahmat kagugah; panangan-Na masih kénéh ngalegaan pikeun nyalametkeun, sedengkeun panto geus katutup pikeun jalma-jalma anu henteu daék asup.
“The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 94–97.
“Rahmat Allah dipintonkeun dina kasabaran-Na anu panjang. Mantenna nahan hukuman-hukuman-Na, ngantosan supaya amanat panggeuing diproklamasikeun ka sakumna. Aduh, upama umat urang ngaraos sakumaha sakuduna tanggung jawab anu napak dina maranéhna pikeun masihan amanat rahmat panungtungan ka dunya, pagawean anu kacida endahna tangtu bakal kalaksanakeun!” Testimonies, jilid 9, 94–97.