We were half way through the four references of ancient Israel, as the generation of “vipers” in the previous article. In Matthew, both John and Jesus label the Pharisees and Sadducees as the generation of vipers. John represents the beginning of a testing process that is identified when he taught that Jesus, who would follow him—would thoroughly purge His floor. Jesus added to the testing process of John, by including the judgment process, as He referenced the queen of Sheba and Nineveh. Judgment takes place in the fourth generation, and one class in the judgment manifests as serpents, for their father is the devil. Jesus added the issue of the fourth generation seeking a sign, when the sign was in plain sight.
Urang keur satengahing ngabahas opat rujukan ngeunaan Israél baheula, salaku generasi “oray berbisa” dina artikel saméméhna. Dina Mateus, boh Yohanes boh Yesus nyebut urang Parisi jeung urang Saduki minangka generasi oray berbisa. Yohanes ngawakilan awal hiji prosés pangujian anu dipikanyaho nalika anjeunna ngajar yén Yesus, anu bakal nuturkeun anjeunna, bakal ngabersihan lanténa kalawan tuntas. Yesus nambahan kana prosés pangujian Yohanes ku ngawengku prosés pangadilan, nalika Anjeunna ngarujuk ka ratu Syéba jeung Niniwé. Pangadilan lumangsung dina generasi kaopat, jeung hiji golongan dina pangadilan téh nembongkeun diri minangka oray-oray, sabab bapana maranéhna nyaéta Iblis. Yesus nambahan perkara generasi kaopat anu neangan hiji tanda, padahal tanda éta aya écés katempo.
In Matthew twenty-three the “woes” upon the Pharisees and Sadducees are set forth, and the process of testing and judgment is again associated with the final generation. Chapter twenty-two prepares the setting of the woes of chapter twenty-three.
Dina Mateus dua puluh tilu, “cilaka-cilaka” ka urang Parisi jeung Saduki ditepikeun, sarta prosés pangujian jeung panghukuman deui dipatalikeun jeung generasi panungtung. Pasal dua puluh dua nyiapkeun kontéks pikeun “cilaka-cilaka” dina pasal dua puluh tilu.
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he?
Waktu urang Parisi keur karumpul, Yesus nanya ka maranéhna, saur-Na, “Kumaha pamadegan maranéh ngeunaan Kristus? Putra saha Anjeunna?”
They say unto him, The Son of David.
Maranéhna ngawaler ka Anjeunna, “Putra Daud.”
He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
Mangka saur Anjeunna ka maranéhna, “Kumaha atuh Daud ku Roh nyauran Anjeunna Gusti, pokna, ‘Gusti ngandika ka Gusti abdi: Caliklah di sisi katuhu Kami, nepi ka Kami ngajadikeun musuh-musuh Anjeun jadi tumpakan suku Anjeun’? Lamun Daud nyauran Anjeunna Gusti, kumaha Anjeunna téh putrana?”
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.
Jeung teu aya hiji ogé jalma anu sanggup ngawalon ka Anjeunna sanajan sakalimah; kitu deui ti saprak poé harita, teu aya saurang ogé anu wani nanya deui ka Anjeunna. Mateus 22:41–46.
When the door closed to any further interaction, Jesus then sets forth eight woes in the following chapter. In verse thirteen the woe is for shutting the doors to the kingdom of heaven. It is from Heaven’s doors that the latter rain is poured out. The eight woes are about those who profess to open the door which no man can open and close the door which no man can close. In vision, Sister White was shown those who did not follow Christ into the Most Holy Place sending their prayers to the empty holy place where Satan, pretending to be Christ, led them to believe everything was OK. They had re-opened the holy place, and closed the Most Holy Place.
Nalika panto geus katutup pikeun sagala interaksi salajengna, Yesus teras ngedalkeun dalapan cilaka dina pasal saterusna. Dina ayat katilu welas, cilakana téh pikeun nutup panto-panto Karajaan Sawarga. Ti panto-panto Sawarga éta hujan ahir dicurakeun. Dalapan cilaka éta nyaritakeun jalma-jalma anu ngaku muka panto anu teu saurang ogé bisa muka jeung nutup panto anu teu saurang ogé bisa nutup. Dina titingalian, Sadérék White dipintonkeun jalma-jalma anu henteu nuturkeun Kristus asup ka Tempat Nu Maha Suci, ngirim doa-doana ka tempat suci anu kosong, tempat Iblis, bari nyamar jadi Kristus, mingpin maranéhna supaya yakin yén sagalana henteu naon-naon. Maranéhna geus muka deui tempat suci, sarta nutup Tempat Nu Maha Suci.
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.
“Loba anu ningali kalayan kacida ngagegerkeunana kana lampah urang Yahudi dina nampik jeung nyalibkeun Kristus; sarta waktu maranéhna maca sajarah panyiksa-Na anu kacida ngerakeunana, maranéhna nyangka yén maranéhna nyaah ka Anjeunna, sarta moal bakal mungkir ka Anjeunna saperti Petrus, atawa nyalibkeun Anjeunna saperti urang Yahudi. Tapi Allah, anu maca hate sakumna jalma, geus mawa kana ujian éta kanyaah ka Yesus anu ku maranéhna diaku dirasakeun. Sakumna sawarga nengetan kalayan kapentingan anu pangjerona kana kumaha ditampina amanat malaikat kahiji. Tapi loba anu ngaku nyaah ka Yesus, sarta anu nepi ka ngucurkeun cipanon waktu maca carita ngeunaan salib, malah nganyenyeri beja hade ngeunaan kadatangan-Na. Gantina narima amanat éta kalayan kabungah, maranéhna nyatakeun yén éta téh kasasab. Maranéhna ngabencian jalma-jalma anu nyaah kana nembongan-Na sarta ngaluarkeun aranjeunna ti gereja-gereja. Jalma-jalma anu nampik amanat kahiji teu bisa meunang mangpaat tina amanat kadua; kitu deui maranéhna teu meunang mangpaat tina pajuang tengah peuting, anu dimaksudkeun pikeun nyiapkeun maranéhna supaya ku iman bisa asup babarengan jeung Yesus ka tempat anu pangsucina di tempat suci sawarga. Jeung ku nampik dua amanat anu saméméhna, maranéhna geus kitu poékna ngagedurkeun pangartina nepi ka maranéhna teu bisa ningali cahaya dina amanat malaikat katilu, anu némbongkeun jalan ka tempat anu pangsucina. Kuring ningali yén sakumaha urang Yahudi nyalibkeun Yesus, kitu deui gereja-gereja nominal geus nyalibkeun amanat-amanat ieu, ku sabab éta maranéhna teu boga pangaweruh ngeunaan jalan ka tempat anu pangsuci, jeung maranéhna moal bisa meunang mangpaat tina panganteur Yesus di dinya. Saperti urang Yahudi, anu ngahaturkeun kurban-kurban maranéhna anu taya gunana, maranéhna ogé ngangkat doa-doa maranéhna anu taya gunana ka rohangan anu geus ditinggalkeun ku Yesus; sarta Iblis, anu resep kana panipuan éta, nyokot sipat kaagamaan, sarta mingpin pikiran jalma-jalma anu ngaku Kristen ieu ka dirina sorangan, bari digawe ku kakawasaanana, tanda-tandana, jeung kaajaiban-kaajaiban palsu, pikeun ngiket maranéhna pageuh dina jebakanana.” Early Writings, 258–261.
Verse fourteen is a woe for devouring widows houses and long prayers. Verse fifteen’s woe is for making their converts twice as mush the children of hell as they were. Verses sixteen through twenty-two the wicked are swearing by the temple.
Ayat kaopat welas mangrupa cilaka pikeun maranéhna anu ngarempak imah-imah para randa sarta ngadoa panjang-panjang. Cilaka dina ayat kalima welas téh pikeun maranéhna anu ngajadikeun jalma-jalma nu maranéhna tobatkeun dua kali leuwih jadi anak-anak naraka tibatan maranéhna sorangan. Ayat genep welas nepi ka dua puluh dua nyaritakeun jalma-jalma jahat anu sumpah demi Bait Allah.
“These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.
“Ieu lain kecap-kecap ti Sister White, tapi kecap-kecap ti Gusti, sarta utusan-Na parantos masihan éta ka abdi pikeun ditepikeun ka maraneh. Allah nyaur ka maraneh sangkan ulah deui digawe ngalawan tujuan-Na. Loba pituduh parantos dipasihkeun ngeunaan jalma-jalma anu ngaku dirina urang Kristen padahal maranéhna nembongkeun sipat-sipat Iblis, ku sumanget, ku kecap, jeung ku lampah ngalawan kamajuan bebeneran, sarta tangtu keur nuturkeun jalan anu ku Iblis dipingpin ku maranéhna. Dina kekerasan haténa maranéhna parantos nyekel kakawasaan anu sama sakali lain kagungan maranéhna, jeung anu saenyana henteu pantes ku maranéhna dipaké. Saur Sang Guru Agung, ‘Kami bakal ngabalikeun, ngabalikeun, ngabalikeun.’ Jalma-jalma nyebut di Battle Creek, ‘Bait Allah, bait Allah, kami ieu bait Allah,’ tapi maranéhna keur ngagunakeun seuneu biasa. Haténa henteu dilemeskeun jeung ditundukkeun ku rahmat Allah.” Manuscript Releases, jilid 13, 222.
In verse twenty-three and twenty-four the woe is for neglecting justice, mercy and faithfulness. Verses twenty-five and twenty-six is about the pretention of cleaning the outside of the cup, but not the inside.
Dina ayat dua puluh tilu jeung dua puluh opat, cilaka téh ditujukeun ka jalma-jalma anu ngalalaworakeun kaadilan, welas asih, jeung kasatiaan. Ayat dua puluh lima jeung dua puluh genep nyaritakeun ngeunaan pura-pura ngabersihan beulah luar cangkir, tapi henteu beulah jerona.
“‘We have this treasure,’ the apostle continued, ‘in earthen vessels, that the excellency of the power may be of God, and not of us.’ God could have proclaimed His truth through sinless angels, but this is not His plan. He chooses human beings, men compassed with infirmity, as instruments in the working out of His designs. The priceless treasure is placed in earthen vessels. Through men His blessings are to be conveyed to the world. Through them His glory is to shine forth into the darkness of sin.” Acts of the Apostles, 330.
“‘Urang miboga ieu harta,’ saur rasul neraskeun, ‘dina wadah taneuh, supaya kaunggulan kakawasaan téh asalna ti Allah, lain ti kami.’ Allah tiasa waé ngembarkeun kayaktian-Na ngaliwatan malaikat-malaikat anu tanpa dosa, tapi ieu lain rarancang-Na. Anjeunna milih manusa, jalma-jalma anu dikurilingan ku kalemahan, jadi pakakas dina ngalaksanakeun tujuan-tujuan-Na. Harta anu taya bandingna hargana disimpen dina wadah taneuh. Ngaliwatan manusa berkah-Na kudu ditepikeun ka dunya. Ngaliwatan maranéhna kamulyaan-Na kudu mancar ka jero poékna dosa.” The Acts of the Apostles, 330.
Then verses twenty-seven and twenty-eight identifies the wicked as whitewashed tombs, connecting with Shebna of Isaiah chapter twenty-two where Shebna was exalting in the wonderful tomb he was making, but would never be in, for God was to cast him out of His mouth into a far field. The far field is represented by the tomb of the lying prophet of Bethel that led the disobedient prophet to be buried in the same tomb. Then the eighth woe says:
Satuluyna ayat ka dua puluh tujuh jeung dua puluh dalapan ngagolongkeun jalma-jalma jahat minangka kuburan-kuburan anu dipulasan bodas, patalina jeung Shebna dina Yesaya pasal dua puluh dua, nalika Shebna keur ngagungkeun kuburan endah anu keur dijieunna, tapi moal kungsi diasupan ku dirina, sabab Allah rek ngalungkeun anjeunna kaluar tina sungut-Na ka hiji tegalan anu jauh. Tegalan anu jauh éta dilambangkeun ku kuburan nabi bohong ti Betel anu nyababkeun nabi anu henteu taat dikurebkeun dina kuburan anu sarua. Satuluyna cilaka anu ka dalapan nyebut kieu:
Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. Fill ye up then the measure of your fathers.
Cilaka maraneh, ahli-ahli Taurat jeung urang Parisi, maraneh jalma-jalma munapik! sabab maraneh ngadegkeun kuburan para nabi, jeung ngahias makam jalma-jalma bener, Jeung nyarita, Lamun kami hirup dina jaman karuhun kami, tangtu kami moal milu jeung maranehna dina ngalirkeun getih para nabi. Ku sabab kitu maraneh jadi saksi pikeun diri sorangan, yen maraneh teh anak-anak jalma-jalma anu maehan para nabi. Ku kituna, lengkepan ku maraneh ukuran karuhun-karuhun maraneh.
Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?
Eh maraneh, eh turunan ular beludak, kumaha maraneh bisa luput tina hukuman naraka?
Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar.
Ku sabab éta, ieu Kami ngutus ka maranéh nabi-nabi, jalma-jalma wijaksana, jeung ahli-ahli Kitab; sabagian ti maranéhna ku maranéh bakal dipaehan jeung disalib; sabagian deui ku maranéh bakal dikaniaya ku pecut di sinagoga-sinagoga maranéh, sarta diburu ti hiji kota ka kota séjén; supaya ka maranéh tumiba sakabéh getih jalma-jalma bener anu geus ditumpahkeun di bumi, ti mimiti getih Abel anu bener nepi ka getih Zakaria putra Barakhia, anu ku maranéh dipaehan di antara Bait Allah jeung altar.
Verily I say unto you, All these things shall come upon this generation. Matthew 23:29–36.
Saéstuna Kami nyarita ka aranjeun, sakabéh ieu perkara bakal tumiba ka ieu turunan. Mateus 23:29–36.
The serpents, who are the generation of vipers, are being judged in the passage. In the passage the judgment is not based upon the witnesses of the queen of Sheba and Ninevah, but by the blood of Abel to Zacharias. The fourth generation, who are vipers are judged by two witnesses from the external history of ancient Israel and two witnesses from the internal history of ancient Israel. Luke chapter three is the final of the four references to the vipers of the fourth and final generation and it is simply a parallel to Matthew chapter three. Four references that identify that during the final judgment of the house of God, during the fourth generation, one class will manifest their characters, as a sons and daughters of Satan, and the other class, as the sons and daughters of God. The testing process that begins the separation begins when the messenger who prepares the way for the Messenger of the Covenant lifts up his voice in the wilderness.
Oray-orayan, anu mangrupakeun turunan oray berbisa, keur dihukum dina éta petikan. Dina éta petikan, panghukuman téh lain dumasar kana kasaksian ratu Sheba jeung Ninevah, tapi ku getih Habel nepi ka Zakaria. Generasi kaopat, anu mangrupakeun oray berbisa, dihukum ku dua saksi tina sajarah lahiriah Israél baheula jeung dua saksi tina sajarah batiniah Israél baheula. Lukas pasal tilu mangrupa nu panungtung tina opat rujukan ngeunaan oray berbisa tina generasi kaopat jeung panungtungan, sarta éta saukur sajajar jeung Mateus pasal tilu. Opat rujukan anu nandakeun yén dina mangsa panghukuman panungtungan kaomah Allah, dina generasi kaopat, hiji golongan bakal némbongkeun tabiatna minangka putra-putri Iblis, jeung golongan séjénna minangka putra-putri Allah. Prosés pangujian anu ngamimitian pamisahan éta dimimitian nalika utusan anu nyiapkeun jalan pikeun Utusan Perjangjian ngangkat sorana di padang gurun.
In the sacred weave of Scripture, names are not mere labels but whispered prophecies—second songs sung beneath history’s surface, revealing the heart of redemption. When the meanings of the descendants from Adam to Noah are organized into a statement, it produces a message that corresponds to the history represented by the genealogy. Adam means “man,” and Seth means “appointed.” Enosh means “mortal” (subject to death), and Kenan means “sorrow.” Through “the praise/blessing of God” (Mahalalel), Heaven would “come down” (Jared). Heaven came down as the “dedicated or anointed one” (Enoch), who proclaimed the judgment message through his son Methuselah (“when he dies, it shall be sent”). His death would be the climax of a “powerful” outpouring of the Holy Spirit, represented by Lamech (breath) joining Methuselah as the Midnight Cry joined the second angel. Methuselah was the second angel and Lamech the Midnight Cry that climaxed at the flood of Noah.
Dina anyaman suci Kitab Suci, ngaran lain saukur tanda, tapi nubuat anu diharéwoskeun—lalaguan kadua anu dikidungkeun handapeun beungeut sajarah, ngébréhkeun manah panebusan. Nalika harti ngaran turunan ti Adam nepi ka Nuh disusun jadi hiji pernyataan, éta ngahasilkeun hiji pesen anu saluyu jeung sajarah anu diwakilan ku silsilah éta. Adam hartina “manusa,” sarta Set hartina “ditangtukeun.” Enos hartina “fana” (tunduk kana pati), sarta Kenan hartina “kasedihan.” Ngaliwatan “pujian/berkah Allah” (Mahalalel), Surga bakal “turun” (Yared). Surga turun salaku “anu didédikasikeun atawa anu diurapan” (Henokh), anu ngawariskeun pesen pangadilan ngaliwatan putrana Metusalah (“nalika anjeunna maot, éta bakal dikirim”). Pupusna anjeunna bakal jadi puncak tina curahan Roh Suci anu “kuat,” anu diwakilan ku Lamekh (napas) ngahiji jeung Metusalah sakumaha Seruan Tengah Peuting ngahiji jeung malaikat kadua. Metusalah nyaéta malaikat kadua, jeung Lamekh nyaéta Seruan Tengah Peuting anu ngahontal puncakna dina caah jaman Nuh.
Distilled further, the names declare: “Man was appointed mortal, subject to sorrow and death, in consequence of the first Adam; but through the blessing of God, Christ dedicated Himself to come down, proclaiming judgment through His death on the cross, which followed by the powerful outpouring of the Holy Spirit.”
Dihaluskeun deui, éta ngaran-ngaran nandeskeun kieu: “Manusa geus ditangtukeun jadi fana, katunduk kana kasedih jeung pati, minangka akibat tina Adam anu kahiji; tapi ku berkah Allah, Kristus ngahaturanan diri-Na pikeun turun, ngawariskeun pangadilan ngaliwatan pupusna-Na dina kayu salib, anu satuluyna disusul ku curahan Roh Suci anu pinuh ku kakawasaan.”
These ten names encapsulate the gospel message while tracing earth’s history from creation to the latter rain, culminating in the Second Coming. This symbolism, hidden in the names finds its counterpart in Revelation. Genesis presents the alpha genealogy, and Revelation 7’s 144,000 presents the omega fulfillment in the sealed remnant.
Ieu sapuluh ngaran nyimpulkeun amanat Injil bari ngalacak sajarah bumi ti saprak ciptaan nepi ka hujan ahir, nu puncakna dina Kadatangan Nu Kadua. Simbolisme ieu, anu disumputkeun dina ngaran-ngaran éta, manggihan pasanganna dina Wahyu. Kajadian nampilkeun silsilah alfa, jeung 144.000 dina Wahyu 7 nampilkeun kasampurnaan omega dina sésa anu dimeteraian.
Judah means “praise,” Reuben means “behold, a son,” Gad means “good fortune/troop,” Asher means “happy/blessed,” and Naphtali means “wrestling.” Manasseh means “causing to forget,” Simeon means “hearing,” Levi means “joined/attached,” Issachar means “reward,” Zebulun means “honor/dwelling,” Joseph means “increase,” and Benjamin means “son of the right hand.”
Yuda hartina “pujian,” Ruben hartina “tingali, saurang putra,” Gad hartina “kaberuntungan anu hade/pasukan,” Aser hartina “bagja/rahayu,” jeung Naftali hartina “gumul.” Manasye hartina “ngabalukarkeun poho,” Simeon hartina “ngadangu,” Lewi hartina “ngagabung/kabeungkeut,” Isaskar hartina “ganjaran,” Sebulon hartina “kahormatan/padumukan,” Yusuf hartina “nambahan,” jeung Benyamin hartina “putra katuhu.”
Those who follow the Lion of the tribe of Judah are the sons of God, blessed with good fortune as they pass through a testing process of wrestling with God as Jacob did. Through this struggle, their sins are forgotten in the sanctification process produced by hearing God’s Word, which in turns attaches them to Christ in a covenant relationship. Their reward is to dwell honorably with Christ on His throne, seated in heavenly places as God uses them to increase His kingdom—calling the great multitude out of Babylon as sons of His right hand.
Jalma-jalma anu nuturkeun Singa ti kaom Yuda téh mangrupakeun putra-putra Allah, anu dipaparin tuah anu hadé nalika maranéhna ngalangkungan hiji prosés pangujian ku gumulat jeung Allah sakumaha Yakub kungsi ngalakukeunana. Ngaliwatan ieu pergumulan, dosa-dosa maranéhna dipopohokeun dina prosés pangudusan anu dihasilkeun ku ngadéngé Firman Allah, anu satuluyna ngabeungkeut maranéhna ka Kristus dina hiji hubungan perjangjian. Ganjaran maranéhna nyaéta cicing kalayan mulya bareng jeung Kristus dina tahta-Na, linggih di tempat-tempat sawarga bari Allah ngagunakeun maranéhna pikeun ngagedékeun Karajaan-Na—ngagero balaréa anu kacida lobana kaluar ti Babul minangka putra-putra leungeun katuhu-Na.
The six sons of Leah were Rueben, Judah, Simeon, Levi, Issachar and Zebulun. Her maid Zilpah, whose names means “a fragrant dropping,” had two sons—Gad and Asher. The two sons of Rachel were Joseph and Benjamin. Rachel’s maid Bilhah means “shy or timid” and her sons were Dan and Naphtali. Prophetically the genealogy here provides several lines to consider. Unlike the alpha and ten generations in Genesis chapter five, the omega has twelve descendants, with its own specific prophetic variables. In the one hundred and forty-four thousand, Dan is not mentioned and Manasseh replaced his brother Ephraim.
Genep putra Léa nyaéta Ruben, Yuda, Simeon, Léwi, Isaskar, jeung Sebulon. Abdi awéwéna, nyaéta Zilpa, anu ngaranna hartina “titisan anu seungit,” boga dua putra—Gad jeung Aser. Dua putra Rahel nyaéta Yusuf jeung Benyamin. Bilha, abdi awéwé Rahel, hartina “éra atawa sieun,” jeung putra-putrana nyaéta Dan jeung Naftali. Sacara profétik, silsilah di dieu nyadiakeun sababaraha gurat pikeun dipaluruh. Béda jeung alfa jeung sapuluh turunan dina Kajadian pasal lima, oméga miboga dua belas turunan, kalayan variabel profétikna sorangan anu husus. Dina saratus opat puluh opat rébu éta, Dan teu disebutkeun sarta Menase ngagantikeun lanceukna, nyaéta Éfraim.
Genesis’ alpha genealogy aligns with Revelation’s omega genealogy, for Genesis identifies Christ’s divine work in salvation, and Revelation identifies those who in the omega fulfillment of that alpha prophecy, perfectly fulfill the very promise and prophecy set forth in the alpha prophecy.
Silsilah alfa dina Kitab Kajadian saluyu jeung silsilah oméga dina Wahyu, sabab Kajadian netelakeun padamelan ilahi Kristus dina kasalametan, sedengkeun Wahyu netelakeun jalma-jalma anu, dina panggenepan oméga tina éta nubuat alfa, kalayan sampurna ngalaksanakeun pisan jangji jeung nubuat anu parantos dipidangkeun dina nubuat alfa.
The application of these two lines is often done by the theologians, but never with the perspective of line upon line methodology. The two genealogies in Genesis and Revelation provide two witnesses that God speaks at a secondary level. One language is the written testimony as it is recorded, and a secondary line within that testimony is set forth at a symbolic level. The theologians typically go no further than the surface observations about the message conveyed through the meanings of names in Genesis and Revelation. They treat what they see as a novelty that speaks more about their own human wisdom, as evidenced to by their sanctimonious ability to see the metaphor within the meanings of the names. They never see the message set forth in the twelve sons of Ishmael. They don’t see correctly the genealogies of Jesus in Matthew and Luke. They don’t see the genealogies of the last seven kings of Judah, and the last seven kings of Israel, the first seven kings of Judah or the first seven kings of Israel.
Panerapan ieu dua garis téh mindeng dipigawé ku para teolog, tapi teu kungsi kalawan sudut pandang métodologi garis kana garis. Dua silsilah dina Genesis jeung Wahyu nyayagikeun dua saksi yén Allah nyarios dina tingkat sekundér. Hiji basa nyaéta kasaksian tinulis sakumaha kacatetna, sarta hiji garis sekundér di jero éta kasaksian ditepikeun dina tingkat simbolis. Para teolog ilaharna henteu neruskeun leuwih jauh ti paniténan lahiriah ngeunaan amanat anu ditepikeun ngaliwatan harti ngaran-ngaran dina Genesis jeung Wahyu. Maranéhna nganggap naon anu katingali ku maranéhna minangka hal anyar anu leuwih nyarita ngeunaan hikmah manusa maranéhna sorangan, sakumaha kabuktian ku kamampuhan maranéhna anu sok némbongkeun kasalehan diri pikeun ningali métafora dina harti ngaran-ngaran éta. Maranéhna teu kungsi ningali amanat anu ditepikeun dina dua welas putra Ismael. Maranéhna henteu ningali kalayan leres silsilah Yesus dina Mateus jeung Lukas. Maranéhna henteu ningali silsilah tujuh raja panungtung Yuda, jeung tujuh raja panungtung Israil, tujuh raja kahiji Yuda atawa tujuh raja kahiji Israil.
When I am saying they don’t see, I mean if you ask Google if there are teachings about these genealogies, the answer is “yes,” to Genesis’s Adam to Noah, and “yes” to the one hundred and forty-four thousand. But do they apply the ten descendants of Abram in Genesis eleven in this fashion? No. Do they apply the genealogy of Cain and the genealogy of Seth? Yes, but so far from the actual meaning, that it is as if they are on another subject. They no doubt address the genealogies of Christ in Matthew and Luke, but once again, they miss the mark by a mile. Why does that matter, you ask? Because I intend to give an overview of these prophetic lines of genealogies, and I want to be clear from the outset that I am trying to identify the significance of the fourth generation as a symbol of biblical prophecy. The overview of these genealogies will help in that regard, but it would be negligence on anyone’s part, if they thought the simple summary of these things which shall follow, is all there is to understand about these lines of genealogies.
Nalika kuring nyebutkeun yén maranéhna teu ningali, maksud kuring nyaéta lamun anjeun nanya ka Google naha aya ajaran ngeunaan silsilah-silsilah ieu, jawabanana “enya,” pikeun Adam nepi ka Nuh dina Kajadian, jeung “enya” pikeun saratus opat puluh opat rébu. Tapi naha maranéhna nerapkeun sapuluh turunan Abram dina Kajadian sabelas ku cara kieu? Henteu. Naha maranéhna nerapkeun silsilah Kain jeung silsilah Set? Enya, tapi kacida ngajauhna tina harti nu sabenerna, nepi ka saolah-olah maranéhna keur nyarita ngeunaan poko séjén. Maranéhna tangtu ngabahas silsilah Kristus dina Mateus jeung Lukas, tapi sakali deui, maranéhna meleset kacida jauhna. Naha éta penting, saur anjeun? Sabab kuring boga maksud méré gambaran umum ngeunaan jalur-jalur silsilah nubuat ieu, jeung kuring hayang ti mimiti kénéh écés yén kuring keur narékahan ngaidentifikasi harti penting generasi kaopat minangka lambang nubuat Alkitabiah. Gambaran umum ngeunaan silsilah-silsilah ieu bakal ngabantu dina éta hal, tapi éta bakal jadi kalalaworaan ti pihak saha waé lamun maranéhna nganggap yén ringkesan basajan ngeunaan ieu hal-hal anu baris dipedar saterusna téh mangrupa sakabéh nu kudu kaharti ngeunaan jalur-jalur silsilah ieu.
After the genealogy of Adam to Noah, we find two lines of genealogies in chapters four and five of Genesis. Those two lines are represented by the descendants of Cain and the descendants of Seth. Unlike the genealogy of Adam to Noah which represented ten descendants, the line of Seth and Cain both identify eight descendants. For this reason, they are to be treated as two periods of four. Seth and Cain are covenant symbols, and Cain represents those who in Isaiah twenty-eight and twenty-nine, make a covenant of death, that is to be disannulled at the overflowing scourge. They are those who build their houses upon sand. Those who build upon the Rock, make a covenant of life as represented in first Peter, chapter two as those who have tasted that the Lord is good, and are the “chosen generation.” The “many” build upon the sand, but “few” are chosen.
Sanggeus silsilah Adam nepi ka Nuh, urang manggihan dua garis silsilah dina pasal opat jeung lima Kitab Kajadian. Dua garis éta diwakilan ku turunan Kain jeung turunan Set. Béda jeung silsilah Adam nepi ka Nuh anu ngawakilan sapuluh turunan, garis Set jeung Kain duanana nyatakeun dalapan turunan. Ku sabab éta, éta kudu dipandang minangka dua mangsa anu masing-masing diwangun ku opat. Set jeung Kain téh lambang-lambang perjangjian, sarta Kain ngawakilan jalma-jalma anu dina Yesaya dua puluh dalapan jeung dua puluh salapan nyieun hiji perjangjian maot, anu bakal dibatalkeun ku panyakit anu ngalimpah. Maranéhna téh jalma-jalma anu ngawangun imahna di luhur keusik. Ari jalma-jalma anu ngawangun di luhur Batu Karang, nyieun hiji perjangjian hirup, sakumaha diwakilan dina 1 Petrus, pasal dua, salaku jalma-jalma anu geus ngaraosan yén Gusti téh hadé, sarta mangrupakeun “turunan anu dipilih.” Anu “loba” ngawangun di luhur keusik, tapi anu “saeutik” anu dipilih.
Cain’s genealogy is a rebellious chord in the symphony of names, for the names represent human glory that is vain, leading to aimless wandering, after being smitten by heaven. Disregarding the warning Cain’s line professes a false divinity, cloaked in vengeful human power, represented by the arts of humanity, that forges an iron culture; beautiful, but violent, and barren of hope. That last statement is an overview of the message in the eight generations of Cain that is derived from the names.
Silsilah Kain téh mangrupa hiji nada barontak dina simfoni ngaran-ngaran, sabab éta ngaran-ngaran ngalambangkeun kamulyaan manusa anu hampa, anu ngabalukarkeun ngumbara tanpa tujuan sanggeus katarajang ku sawarga. Kalawan teu maliré kana pangéling éta, turunan Kain ngaku kaallahan palsu, dibungkus ku kakawasaan manusa anu pinuh ku pamales kanyeri, anu dilambangkeun ku kasenian-kasenian kamanusaan, anu ngawangun hiji kabudayaan beusi; éndah, tapi garang, sarta tandus tina pangharepan. Éta pernyataan panungtungan téh mangrupa gambaran ringkes tina amanat anu aya dina dalapan turunan Kain anu dicangking tina ngaran-ngaran éta.
Seth’s line answers Cain’s line with grace. In the human frailty that has been appointed to mankind, those who call on God will have their sorrow turned to praise as heaven descends. Faithfully walking the path that rises to glory, during a probationary period, until the cry of “hope,” brings rest, through waters of deliverance. That last statement is an overview of the message in the eight generations of Seth that is derived from the names.
Galur Set ngajawab galur Kain ku rahmat. Dina kalemahan manusa anu geus ditangtukeun pikeun umat manusa, jalma-jalma anu nyebut ka Allah bakal ngalaman yén kasedihan maranéhna dirobah jadi puji-pujian nalika sawarga nurun. Ku satia leumpang dina jalan anu naék kana kamulyaan, salila mangsa pangbuktian, nepi ka sora ceurik “pangharepan,” mawa katengtreman, ngalangkungan cai-cai pangluputan. Éta pernyataan panungtungan mangrupa gambaran umum tina amanat dina dalapan turunan Set anu dicokot tina ngaran-ngaranana.
The reason for dividing the eight generations into two sets of four generations is established in the first step of the covenant, when the prophecy of bondage in Egypt is identified as 400 years and also that the 400 years, would end in the fourth generation. When Paul’s testimony is incorporated into the alpha covenant prophecy, it produces two periods of 215 years that were made up of four generations in each period. The eight generations, in the 430 years represents two periods of 215 years. The first period is represented by the good Pharaoh who knew Joseph. 215 years later, there was a new Pharaoh, that knew not Joseph. Then the next set of four generations began.
Alesan dalapan turunan téh dibagi jadi dua golongan, masing-masing opat turunan, ditetepkeun dina léngkah kahiji tina perjangjian, nalika nubuat ngeunaan pangawulaan di Mesir ditangtukeun salila 400 taun sarta yén 400 taun éta bakal lekasan dina turunan kaopat. Nalika kasaksian Paulus diasupkeun kana nubuat perjangjian alpha, éta ngahasilkeun dua mangsa anu masing-masing 215 taun, anu diwangun ku opat turunan dina unggal mangsa. Dalapan turunan dina 430 taun ngagambarkeun dua mangsa anu masing-masing 215 taun. Mangsa kahiji digambarkeun ku Firaun anu hadé, anu wanoh ka Yusup. 215 taun saterusna, aya Firaun anyar, anu henteu wanoh ka Yusup. Tuluy golongan opat turunan saterusna mimiti.
Eight generations divided equally into two periods, distinctly marked as its own period of four generations, upholds applying the eight generations of Cain and of Seth in the same fashion. When that application is made, you have Seth’s eight generations aligned with Cain’s eight generations. Cain represents the many who receive the mark of the beast, and Seth represents the few who receive the seal of God. Cain is the sign of humanity, and Seth is the sign of humanity combined with Divinity in the context of the covenant of Noah, whereas; the line of Joseph and Moses is in the context of the covenant of Abram.
Dalapan turunan anu kabagi sarua kana dua mangsa, anu écés ditandaan minangka mangsana sorangan nu diwangun ku opat turunan, ngadukung panerapan dalapan turunan Kain jeung Set dina cara nu sarua. Nalika panerapan éta dilakukeun, dalapan turunan Set jadi sajajar jeung dalapan turunan Kain. Kain ngawakilan jalma réa anu narima tanda sato galak, sarta Set ngawakilan jalma saeutik anu narima segel Allah. Kain mangrupakeun tanda kamanusaan, sarta Set mangrupakeun tanda kamanusaan anu dihijikeun jeung Kaallahan dina kontéks perjangjian Nuh, ari galur Yusuf jeung Musa aya dina kontéks perjangjian Abram.
Then in chapter eleven, the genealogy of the chosen people is represented by ten names from Shem to Abram. Chapter eleven is the story of the tower of Babel, but also the genealogy of the chosen people, as represented by Abraham. Chapter eleven introduces a chosen people who were to enter into a threefold covenant with God. The third and final step was the sacrifice of Isaac in chapter twenty-two. Chapter “eleven” is the alpha beginning and chapter “twenty-two” is the omega ending. The faith required to hear God’s voice in the meaning of names, is no different than the faith required to hear His voice in the numbering of His Word. An application of a genealogy that is not taken up by the theologians, is the genealogy of Ishmael, the symbol of Islam.
Tuluy dina pasal sabelas, silsilah umat pilihan digambarkeun ku sapuluh ngaran ti Sem nepi ka Abram. Pasal sabelas téh carita ngeunaan munara Babel, tapi ogé silsilah umat pilihan, sakumaha diwakilan ku Ibrahim. Pasal sabelas ngawanohkeun hiji umat pilihan anu kudu asup kana hiji pajangjian tilu rangkep jeung Allah. Léngkah anu katilu jeung anu pamungkas nyaéta kurban Ishak dina pasal dua puluh dua. Pasal “sabelas” nyaéta awal alfa, jeung pasal “dua puluh dua” nyaéta ahir omega. Iman anu diperlukeun pikeun ngadangu sora Allah dina harti ngaran-ngaran, henteu béda jeung iman anu diperlukeun pikeun ngadangu sora-Na dina panomeran Firman-Na. Hiji panerapan kana hiji silsilah anu henteu dipaliré ku para ahli teologi, nyaéta silsilah Ismail, lambang Islam.
And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, And Mishma, and Dumah, and Massa, Hadar, and Tema, Jetur, Naphish, and Kedemah: These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations. Genesis 25:13–16.
Jeung ieu ngaran-ngaran putra Ismail, nurutkeun ngaranna, numutkeun turunanana: cikal Ismail, nyaéta Nebayot; sarta Kedar, Adbeel, Mibsam, Misma, Duma, Massa, Hadar, Tema, Yetur, Nafis, jeung Kedma. Ieu teh putra-putra Ismail, jeung ieu ngaranna, nurutkeun kota-kotana jeung nurutkeun puri-purina; dua welas pangéran nurutkeun bangsana. Kajadian 25:13–16.
When the definitions of these twelve names are set forth into a statement, it reads as, “Prophetically the descendants of Ishmael are a fruitful dark-skinned people that are renowned as warriors, but are grieved historically and prophetically on August 11, 1840 and thereafter on September 11, 2001. They are called the children of the east in biblical history. They originated from Arabia where the fragrant spices employed in the Hebrew sanctuary services are grown. The word “assassins” is derived from Islamic history and represents death that is brought about in silence. In the time of the Crusades Islam enclosed, encircled and besieged Catholic Europe, but their subsequent restraint marked the arrival of the refreshing of 1840 through 1844, and also from 9/11 through to the Sunday law crisis. The definitions of the twelve names of Ishmael’s sons are all represented in the previous statement by the bold-faced type.
Lamun harti tina dua welas ngaran ieu disusun jadi hiji pernyataan, eusina kieu: “Sacara nubuat, turunan Ismail téh hiji bangsa anu kulitna poék sarta subur, anu kasohor minangka para pajuang, tapi sacara sajarah jeung sacara nubuat maranéhna kacida dipapasten dina 11 Agustus 1840 jeung satuluyna dina 11 Séptémber 2001. Dina sajarah Alkitab maranéhna disebut anak-anak ti wétan. Maranéhna asalna ti Arabia, tempat tumuwuhna rempah-rempah seungit anu dipaké dina palayanan tempat suci Ibrani. Kecap “assassins” asalna tina sajarah Islam sarta ngalambangkeun pati anu didatangan dina tiiseun. Dina mangsa Perang Salib, Islam nutupan, ngurilingan, jeung ngepung Éropa Katolik, tapi kakanggeuan maranéhna satuluyna nandaan datangna panyegeran taun 1840 nepi ka 1844, kitu deui ti 9/11 nepi ka krisis hukum Minggu. Harti tina dua welas ngaran putra-putra Ismail sakabéhna kagambarkeun dina pernyataan saméméhna ku aksara kandel.
The twelve names of the line of Ishmael represent thirteen, if you include Ishmael on the list. Thirteen is the symbolic number of “rebellion,” which is what Hagar did, that brought about Abraham allowing Hagar and Ishmael to be cast out. Paul uses that incident to describe the casting out of ancient Israel as God’s covenant people, at the same time that He was establishing a covenant with His Christian bride.
Dua belas ngaran turunan Ismael ngagambarkeun jumlah tilu welas, lamun Ismael diasupkeun kana éta daptar. Tilu welas téh angka simbolis tina “pambrontakan,” anu memang dilakukeun ku Hagar, nu nyababkeun Abraham ngidinan Hagar jeung Ismael diusir. Paulus ngagunakeun kajadian éta pikeun ngajelaskeun diusirna Israil baheula salaku umat perjangjian Allah, dina waktu anu sarua nalika Anjeunna keur ngadegkeun hiji perjangjian jeung panganten awéwé Kristen-Na.
For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free. Galatians 4:22–31.
Sabab geus ditulis yén Ibrahim miboga dua putra, nu saurang ti hiji abdi awéwé, nu saurang deui ti awéwé merdéka. Tapi anjeunna anu ti abdi awéwé lahir nurutkeun daging; ari anjeunna anu ti awéwé merdéka mah ku jangji. Ieu perkara-perkara téh mangrupa hiji ibarat rohani: sabab ieu téh dua perjangjian; nu hiji ti Gunung Sinai, anu ngalahirkeun kana perbudakan, nyaéta Hagar. Sabab Hagar ieu téh Gunung Sinai di Arabia, sarta saluyu jeung Yerusalem anu ayeuna aya, jeung anjeunna aya dina perbudakan bareng jeung anak-anakna. Tapi Yerusalem anu di luhur mah merdéka, anu jadi indung urang sadaya. Sabab geus ditulis, Bagja, hé nu mandul anu teu ngalahirkeun; peupeuskeun sora jeung sasambat, hé nu teu ngaraos nyeri ngalahirkeun: sabab anu ditinggalkeun boga anak leuwih loba tibatan anu boga salaki. Ayeuna urang, dulur-dulur, saperti Ishak, nyaéta barudak jangji. Tapi sakumaha harita anjeunna anu lahir nurutkeun daging nganiaya anjeunna anu lahir nurutkeun Roh, kitu deui ayeuna. Nanging naon saur Kitab Suci? Usirkeun abdi awéwé éta jeung anakna: sabab anak ti abdi awéwé moal jadi ahli waris babarengan jeung anak ti awéwé merdéka. Ku kituna, dulur-dulur, urang lain barudak ti abdi awéwé, tapi ti awéwé merdéka. Galata 4:22–31.
Ishmael is a symbol of Islam, and Hagar, Ishmael’s mother is the symbol of the church of the covenant of death. Isaac is a symbol of Christianity, and Sarah is the symbol of the church of the covenant of life. For this reason, Ishmael had twelve sons, for twelve is a symbol of God’s covenant people, and Islam is a counterfeit of God’s covenant people.
Ismail téh lambang Islam, jeung Hagar, indungna Ismail, nyaéta lambang garéja tina perjangjian maot. Ishak téh lambang Kristen, jeung Sarah nyaéta lambang garéja tina perjangjian hirup. Ku sabab éta, Ismail miboga dua belas putra, sabab angka dua belas téh lambang umat perjangjian Allah, jeung Islam téh tiruan palsu tina umat perjangjian Allah.
There are two genealogies for Christ in the gospels. One in Matthew and another in Luke.
Aya dua silsilah pikeun Kristus dina Injil. Hiji dina Mateus jeung hiji deui dina Lukas.
And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ. So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations. Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Matthew 1:16–18.
Jeung Yakub ngalahirkeun Yusup, salakina Maryam, anu ti dirina lahir Yesus, anu disebut Kristus. Jadi sakabéh turunan ti Ibrahim nepi ka Daud aya opat belas turunan; jeung ti Daud nepi ka pangbuangan ka Babul aya opat belas turunan; jeung ti pangbuangan ka Babul nepi ka Kristus aya opat belas turunan. Ari kalahiran Yesus Kristus téh kieu: waktu indung-Na, Maryam, geus dipinang ku Yusup, saméméh maranéhna ngahiji, kapanggih yén anjeunna keur ngandung ku Roh Suci. Mateus 1:16–18.
Matthew’s genealogy identifies three equal periods of fourteen which make up one period of forty-two. Christ is the omega of covenant history in relation to Moses as the alpha of covenant history. Moses prophesies that Christ would be “like unto himself.” Moses had three periods of forty years in his one-hundred-and-twenty-year life. Each forty-year period of Moses’ life, when placed line upon line, concludes at Kadesh, a symbol of 1863 and the Sunday law. Christ’s three periods end at David, the captivity in Babylon and Christ confirming the covenant with His blood at the cross. David represents the lifting up of the church triumphant at the Sunday law, and the second line identifies the foolish virgins being carried to Babylon, at the Sunday law. The third period ends at the cross, which once again, typifies the Sunday law where Christ confirms Abraham’s covenant with the one hundred and forty-four thousand and Noah’s covenant with the great multitude.
Silsilah karuhun dina Injil Mateus nandakeun tilu mangsa nu sarua, masing-masing opat welas turunan, anu babarengan ngawangun hiji mangsa opat puluh dua. Kristus téh omega tina sajarah perjangjian dina patalina jeung Musa salaku alfa tina sajarah perjangjian. Musa ngaramalkeun yén Kristus bakal “sarua jeung dirina.” Musa miboga tilu mangsa opat puluh taun dina hirupna nu saratus dua puluh taun. Unggal mangsa opat puluh taun dina kahirupan Musa, lamun ditempatkeun garis demi garis, réngsé di Kades, hiji lambang taun 1863 jeung hukum Minggu. Tilu mangsa Kristus réngsé di Daud, panaklukan ka Babul, jeung Kristus negeskeun perjangjian ku getih-Na dina salib. Daud ngagambarkeun pangangkatan garéja nu unggul dina hukum Minggu, sarta garis kadua nandakeun para parawan bodo dibawa ka Babul, dina hukum Minggu. Mangsa katilu réngsé dina salib, anu deui-deui ngalambangkeun hukum Minggu, nalika Kristus negeskeun perjangjian Ibrahim jeung nu saratus opat puluh opat rébu sarta perjangjian Nuh jeung rombongan ageung.
What can be understood when these two lines are laid over the top of one another is amazing. Moses’ one hundred and twenty years connects with Noah’s 120 years, and Christ’s forty-two generations connects with the antichrist reigning for forty-two symbolic months at the Sunday law.
Naon anu bisa kaharti nalika dua garis ieu ditumpangkeun silih luhuran téh matak ngareuwaskeun. Saratus dua puluh taunna Musa nyambung jeung saratus dua puluh taunna Nuh, sarta opat puluh dua turunan Kristus nyambung jeung antikristus anu maréntah salila opat puluh dua bulan simbolis dina hukum Minggu.
And the Lord said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. Genesis 6:3.
Jeung PANGERAN ngandika, Roh Kami moal salawasna pasalia paham jeung manusa, sabab manéhna ogé ngan saukur daging; tapi poé-poéna baris saratus dua puluh taun. Kajadian 6:3.
Along with the genealogy of Matthew, which emphasizes the covenant of Abraham, the genealogy of Christ, as set forth by Luke goes all the way to creation, thus emphasizing the covenant of life that Adam broke in Eden. Luke’s genealogy begins with Jesus, and goes backward through His genealogy all the way to Adam, who is identified as the son of God. The line ends with the perfect second Adam, and it begins with the perfect first Adam. From the first Adam unto the second Adam is set forth as 77 generations.
Sarengan jeung silsilah dina Injil Mateus, anu nekenkeun kana perjangjian Ibrahim, silsilah Kristus sakumaha dipidangkeun ku Lukas ngalegaan nepi ka ciptaan, ku kituna nekenkeun perjangjian hirup anu dilanggar ku Adam di Eden. Silsilah dina Lukas dimimitian ku Yesus, tuluy dituturkeun ka tukang ngaliwatan karuhun-Na nepi ka Adam, anu disebut putra Allah. Runtuyan éta ditungtungan ku Adam kadua anu sampurna, sarta dimimitian ku Adam kahiji anu sampurna. Ti Adam kahiji nepi ka Adam kadua dipidangkeun aya 77 turunan.
The genealogies of Scripture represent lines of truth. We have just identified several that far exceed the necessary witnesses needed to establish a truth. The genealogical lines contain the voice of historical fulfillments and future predictions, and they contain the voice of Palmoni, the Wonderful Numberer of secrets, as the numerical enigmas which were placed within the lines provide a second voice. Those two voices are heard with another third voice, the voice of the Wonderful Linguist, who created and controls all things, including the names of people, places and things.
Silsilah katurunan dina Kitab Suci ngagambarkeun galur-galur bebeneran. Urang kakara ngaidentipikasi sababaraha anu jauh ngaleuwihan jumlah saksi anu diperlukeun pikeun netepkeun hiji bebeneran. Galur-galur katurunan ngandung sora tina pangenapan sajarah jeung ramalan-ramalan ka hareup, sarta ngandung sora Palmoni, Sang Panginget Bilangan anu Ajaib tina rasiah-rasiah, sabab tatarucingan angka anu disimpen di jero éta galur-galur nyayagikeun sora kadua. Dua sora éta kadéngé babarengan jeung sora katilu anu séjén, nyaéta sora Sang Ahli Basa anu Ajaib, anu nyiptakeun jeung ngawasaan sagala hal, kaasup ngaran-ngaran jalma, tempat, jeung barang.
When John turned to see the voice behind him, it was as the voice of many waters, and when Daniel had the same vision, His voice was the voice of a multitude. The surface message of the Scriptures, as well as the names found with the message, and also the numbering within the message are three voices in one passage. When you take a line with the three voices and lay it over the top of a parallel line, three voices become many voices.
Nalika Yahya malik pikeun ningali sora di tukangeunna, éta téh lir sora cai anu réa, sarta nalika Daniél meunang paningal anu sarua, sora-Na téh sora jalma réa. Amanat anu katingali dina beungeut Kitab Suci, kitu deui ngaran-ngaran anu kapanggih babarengan jeung éta amanat, sarta ogé panghitungan anu aya di jero éta amanat, nyaéta tilu sora dina hiji petikan. Lamun anjeun nyokot hiji padalisan anu ngandung tilu sora éta tuluy ditumpangkeun ka luhureun padalisan sajajar, tilu sora jadi loba sora.
And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Revelation 19:5, 6.
Sarta aya sora ti tahta, pokna, “Puji ka Allah urang, maraneh sakabéh abdi-Na, jeung maraneh anu sieun ka Mantenna, boh nu leutik boh nu gedé.” Sarta kuring ngadéngé saolah-olah sora balaréa anu kacida lobana, jeung saperti sora cai anu réa, jeung saperti sora guludug anu perkasa, pokna, “Haleluya! sabab Gusti Allah Nu Mahakawasa maréntah.” Wahyu 19:5, 6.
Some of the most significant genealogies are found in the kings of Israel. The first seven kings of Israel, the northern kingdom, end with Ahab, Jezebel and Elijah, thus representing the Sunday law. The line of the last seven kings of the northern tribes, begins at the Sunday law and ends at the close of human probation, when Michael stands up in Daniel 12. The first seven kings of Judah illustrate the history from the Sunday law until Michael stands up, and the last seven kings identify the history that leads to the Sunday law. Two genealogical lines, both possessing an alpha history and an omega history. The alpha history is the period of 9/11 unto the Sunday law, and the omega period is the Sunday law until the close of probation. The first seven kings of Israel, align with the last seven kings of Judah; and the last seven kings of Israel, align with the first seven kings of Judah.
Sababaraha silsilah anu pangpentingna kapanggih dina raja-raja Israil. Tujuh raja kahiji Israil, nyaéta karajaan kalér, mungkas ku Ahab, Izebel, jeung Elia, ku kituna ngagambarkeun hukum Minggu. Garis tujuh raja panungtungan karajaan kalér dimimitian dina hukum Minggu sarta dipungkas dina panutupan waktu kasempetan manusa, nalika Mikail nangtung dina Daniel 12. Tujuh raja kahiji Yuda ngagambarkeun sajarah ti hukum Minggu nepi ka Mikail nangtung, sarta tujuh raja panungtungan nandaan sajarah anu ngarah kana hukum Minggu. Dua garis silsilah, duanana miboga sajarah alfa jeung sajarah omega. Sajarah alfa nyaéta mangsa ti 9/11 nepi ka hukum Minggu, sarta mangsa omega nyaéta ti hukum Minggu nepi ka panutupan waktu kasempetan. Tujuh raja kahiji Israil sajajar jeung tujuh raja panungtungan Yuda; sarta tujuh raja panungtungan Israil sajajar jeung tujuh raja kahiji Yuda.
We will continue in the next article.
Urang baris neraskeun dina artikel salajengna.
“Be Steadfast Unto the End
“Sing Teger Nepi ka Tungtungna”
“[Revelation 1:1, 2, quoted.] The whole Bible is a revelation; for all revelation to men comes through Christ, and all centers in him. God has spoken unto us by His Son, whose we are by creation and by redemption. Christ came to John exiled on the Isle of Patmos to give him the truth for these last days, to show him that which must shortly come to pass. Jesus Christ is the great trustee of divine revelation. It is through him that we have a knowledge of what we are to look for in the closing scenes of this earth’s history. God gave this revelation to Christ, and Christ communicated the same to John.
“[Wahyu 1:1, 2, dikutip.] Sakuliah Alkitab téh mangrupa hiji panyingkapan; sabab sakabéh panyingkapan ka manusa datangna ngaliwatan Kristus, sarta sakabéhna museur ka Anjeunna. Allah parantos ngandika ka urang ku Putra-Na, anu kagungan-Na urang ku sabab ciptaan jeung ku sabab panebusan. Kristus sumping ka Yohanes anu keur diasingkeun di Pulo Patmos pikeun maparin ka anjeunna bebeneran pikeun poé-poé panungtungan ieu, pikeun némbongkeun ka anjeunna hal-hal anu kudu enggal kajadian. Yesus Kristus nyaéta pangaping anu agung tina panyingkapan ilahi. Ngaliwatan Anjeunna urang meunang pangaweruh ngeunaan naon anu kudu dipiharep dina adegan-adegan panutup sajarah dunya ieu. Allah masrahkeun ieu panyingkapan ka Kristus, sarta Kristus nganteurkeun éta ka Yohanes.”
“John, the beloved disciple, was the one chosen to receive this revelation. He was the last survivor of the first chosen disciples. Under the New Testament dispensation he was honored as the prophet Daniel was honored under the Old Testament dispensation.
“Yohanes, murid anu dipikaasih, nyaéta anu dipilih pikeun nampi ieu wahyu. Anjeunna téh anu panungtungan salamet tina para murid anu mimiti dipilih. Dina tatanan Perjangjian Anyar anjeunna dipaparin kahormatan sakumaha nabi Daniel dipaparin kahormatan dina tatanan Perjangjian Heubeul.
“The instruction to be communicated to John was so important that Christ came from heaven to give it to His servant, telling him to send it to the churches. This instruction is to be the object of our careful and prayerful study; for we are living in a time when men who are not under the teaching of the Holy Spirit will bring in false theories. These men have been standing in high places, and they have ambitious projects to carry out. They seek to exalt themselves, and to revolutionize the whole showing of things. God has given us special instruction to guard us against such ones. He bade John write in a book that which should take place in the closing scenes of this earth’s history.
“Parentah anu kudu ditepikeun ka Yohanes téh kacida pentingna nepi ka Kristus sumping ti sawarga pikeun maparin éta ka hamba-Na, bari nitah anjeunna supaya ngirimkeunana ka jamaah-jamaah. Parentah ieu kudu dijadikeun perkara panalungtikan urang anu taliti jeung pinuh ku doa; sabab urang keur hirup dina mangsa nalika jalma-jalma anu henteu aya dina pangajaran Roh Suci bakal mawa asup tiori-tiori palsu. Jalma-jalma ieu geus nangtung dina kalungguhan anu luhur, sarta maranéhna boga rancangan-rancangan ambisius pikeun dilaksanakeun. Maranéhna narékahan ngagedékeun dirina sorangan, jeung ngarombak sakabéh tatanan perkara. Allah geus maparin parentah anu husus ka urang pikeun ngajaga urang tina jalma-jalma saperti kitu. Mantenna maréntahkeun ka Yohanes supaya nyerat dina hiji kitab hal-hal anu bakal kajadian dina adegan-adegan panutup sajarah dunya ieu.”
“After the passing of the time, God entrusted to His faithful followers the precious principles of present truth. These principles were not given to those who had had no part in the giving of the first and second angel’s messages. They were given to the workers who had had a part in the cause from the beginning.
“Sanggeus lilana waktu éta, Allah masrahkeun ka para pengikut-Na anu satia prinsip-prinsip mulia tina bebeneran kiwari. Prinsip-prinsip ieu henteu dipaparinkeun ka jalma-jalma anu teu kungsi boga bagian dina nepikeun amanat malaikat kahiji jeung kadua. Ieu dipaparinkeun ka para pagawé anu geus boga bagian dina ieu pagawean ti mimiti.”
“Those who passed through these experiences are to be as firm as a rock to the principles that have made us Seventh-day Adventists. They are to be workers together with God, binding up the testimony and sealing the law among His disciples. Those who took part in the establishment of our work upon a foundation of Bible truth, those who know the waymarks that have pointed out the right path, are to be regarded as workers of the highest value. They can speak from personal experience regarding the truths entrusted to them. These men are not to permit their faith to be changed to infidelity; they are not to permit the banner of the third angel to be taken from their hands. They are to hold the beginning of their confidence firm unto the end.
“Jalma-jalma anu parantos ngalangkungan pangalaman-pangalaman ieu kedah tetep pageuh lir batu kana prinsip-prinsip anu parantos ngajadikeun urang Advent Poé Katujuh. Maranéhna kedah janten pagawé babarengan jeung Allah, ngaraketkeun kasaksian jeung nyégél hukum di antara murid-murid-Na. Jalma-jalma anu milu dina ngadegkeun pagawéan urang dina hiji pondasi bebeneran Kitab Suci, jalma-jalma anu terang kana tanda-tanda jalan anu parantos nuduhkeun jalan anu leres, kedah dipandang minangka pagawé anu nilaina pangluhurna. Maranéhna tiasa nyarita tina pangalaman pribadina ngeunaan bebeneran-bebeneran anu parantos dipercayakeun ka maranéhna. Jalma-jalma ieu henteu kénging ngantep imanna dirobah jadi kateupercayaan; maranéhna henteu kénging ngantep panji malaikat anu katilu direbut tina leungeun maranéhna. Maranéhna kedah nyekel pageuh awal kayakinan maranéhna nepi ka ahir.”
“The Lord has declared that the history of the past shall be rehearsed as we enter upon the closing work. Every truth that He has given for these last days is to be proclaimed to the world. Every pillar that He has established is to be strengthened. We cannot now step off the foundation that God has established. We cannot now enter into any new organization; for this would mean apostasy from the truth.
“PANGERAN parantos ngadawuh yén sajarah mangsa kaliwat kedah diulangkeun deui nalika urang ngamimitian padamelan panutup. Unggal bebeneran anu parantos dipaparinkeun ku Anjeunna pikeun poé-poé panungtungan ieu kedah diumumkeun ka sakuliah dunya. Unggal tihang anu parantos ditetepkeun ku Anjeunna kedah diteguhkeun. Ayeuna urang teu tiasa nyimpang tina dasar anu parantos ditetepkeun ku Allah. Ayeuna urang teu tiasa asup kana organisasi anyar naon waé; sabab ieu hartina murtad tina bebeneran.
“The medical missionary work needs to be purified and cleansed from everything that would weaken the faith of believers in the past experience of the people of God. Eden, beautiful Eden, was degraded by the introduction of sin. There is need now to rehearse the experience of the men who acted a part in the establishment of our work at the beginning.
“Karya misionaris médis perlu dipurnikeun jeung dibersihan tina sagala hal anu bakal ngaleuleuskeun iman para nu percaya kana pangalaman baheula umat Allah. Eden, Eden anu éndah, diruksak ku asupna dosa. Ayeuna perlu diémutan deui pangalaman jalma-jalma anu nyekel bagian dina ngadegkeun pagawéan urang dina awalna.
“From time to time we read the death notices of the great men of the world. Their time came suddenly, as in a moment. Many, supposed to be in good health, die after a feast, or after laying selfish plans for their own exaltation. The word goes forth, ‘He is joined to his idols; let him alone.’ This means that the Lord no longer guards him from harm. Sudden death comes, and what is his lifework worth? His life has been a failure. The tree falls because the power that has sustained it leaves it to its idolatrous sacrifice.
“Ti sawatara waktu urang maca béja pupusna jalma-jalma agung di dunya. Waktuna maranéhna sumping kalawan ngadadak, saolah-olah dina sakeudeung. Loba, anu disangka dina kaayaan séhat, maot sanggeus hiji pésta, atawa sanggeus nyusun rarancang-rarancang nu mementingkeun diri pikeun ngagungkeun dirina sorangan. Kecap éta kaluar, ‘He is joined to his idols; let him alone.’ Ieu hartina yén Gusti henteu deui ngajaga anjeunna tina cilaka. Pupus ngadadak datang, sarta naon hargana sakabéh karya hirupna? Hirupna geus jadi hiji kagagalan. Tangkal éta rubuh ku sabab kakuatan anu geus nyangga éta ninggalkeun éta kana kurban panyembahan berhalana.”
“Men and women are absorbed in searching for something to enjoy. They sell their souls for naught, and God withdraws His longsuffering forbearance. They are left to their choice.
“Lalaki jeung awéwé kaserep ku usaha néangan hiji hal pikeun dipikaresep. Maranéhna ngajual jiwana kalawan taya guna, sarta Allah mundurkeun kasabaran-Na nu panjang. Maranéhna diantep kana pilihan maranéhna sorangan.
“There are those who, while professing to believe present truth have degraded their faith and refused to walk in the light. Who will now lay aside their selfish, worldly principles? Who will now strive to realize the worth of the soul? What shall it profit a man, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul? Are you hungering and thirsting for the bread of life and the water of salvation? Do you realize the value of the souls for whom Christ died? Are those who are supposed to be Christians living up to their profession of faith? Are they conscious of the worth of the soul? Are they striving to purify their souls through obedience to the truth?” Manuscript Releases, volume 20, 150, 151.
“Aya sawatara jalma anu, sanajan ngaku percaya kana bebeneran kiwari, geus ngahinakeun iman maranéhna jeung nampik leumpang dina caang. Saha ayeuna anu rek nyingkirkeun prinsip-prinsip maranéhna anu mementingkeun diri jeung kadunyaan? Saha ayeuna anu rek tarékah supaya enya-enya ngarasakeun ajén jiwa? Naon mangpaatna pikeun saurang jalma lamun manéhna meunangkeun sakuliah dunya, tapi kaleungitan jiwana sorangan? Atawa naon anu bakal dipasihkeun ku saurang jalma pikeun panukeur jiwana? Naha aranjeun lapar jeung halabhab kana roti kahirupan jeung cai kasalametan? Naha aranjeun nyarandekeun ajén jiwa-jiwa anu ku Kristus dipupus? Naha jalma-jalma anu saenyana disebut urang Kristen hirup saluyu jeung pangakuan iman maranéhna? Naha maranéhna sadar kana ajén jiwa? Naha maranéhna keur tarékah nyucikeun jiwa maranéhna ku jalan taat kana bebeneran?” Manuscript Releases, jilid 20, 150, 151.