In article twenty-two I wrote, “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.”
Dina artikel ka-dua puluh dua kuring nulis, “Tuluy dina pasal sabelas, silsilah umat pilihan dilambangkeun ku sapuluh ngaran ti Sem nepi ka Abram. Pasal sabelas téh carita ngeunaan munara Babel, tapi ogé silsilah umat pilihan, sakumaha dilambangkeun ku Abraham. Pasal sabelas ngenalkeun hiji umat pilihan anu bakal asup kana hiji perjangjian tilu lapis jeung Allah. Léngkah 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 ngadéngé sora Allah dina harti ngaran-ngaran, teu béda jeung iman anu diperlukeun pikeun ngadéngé sora-Na dina panomeran Firman-Na.”
Chapter eleven presents the covenant of Cain, and the covenant of Abel. We have repeatedly shown through the years that the prophetic characteristics of the tower of Babel represent a counterfeit covenant. After the flood, there was a change of dispensations from worshipping at the gate of Eden before the flood, and after the flood, worship was to be at an altar. The altar had specific biblical requirements. It needed to be erected of natural stone, with no human chipping or chiseling the stone. It had to be rock upon rock, with no mortar.
Bab salapan welas nampilkeun perjangjian Kain jeung perjangjian Habel. Sapanjang taun-taun ka tukang, kami geus remen némbongkeun yén ciri-ciri profétis menara Babel ngagambarkeun hiji perjangjian palsu. Sanggeus caah, aya parobahan dispensasi: saméméh caah, ibadah dilaksanakeun di lawang Éden; ari sanggeus caah, ibadah kudu dilaksanakeun dina hiji altar. Altar éta miboga sarat-sarat Alkitabiah anu tangtu. Éta kudu diadegkeun tina batu alam, tanpa aya pangikisan atawa pahat ku leungeun manusa kana batuna. Éta kudu mangrupa batu ditumpukkeun kana batu, tanpa semén.
The purpose of the tower was to make Nimrod’s cohorts a name, which represents character. In the tower we see man attempting to save themselves, and lifting themselves up as the gods of heaven. The tower is a symbol of a church that thinks it can save itself, and thinks that it should be lifted up, as the ten kings do in Psalm 83, when they lift up the papal head at the evil confederacy of Bible prophecy, which takes place at the Sunday law.
Tujuan éta munara téh pikeun nyieun ngaran pikeun rombongan Nimrod, anu ngawakilan tabiat. Dina munara éta urang ningali manusa keur narékahan nyalametkeun dirina sorangan, jeung ngangkat dirina sorangan jadi para allah sawarga. Munara éta mangrupakeun lambang hiji gareja anu nyangka yén manéhna bisa nyalametkeun dirina sorangan, jeung nyangka yén manéhna pantes diangkat luhur, sakumaha anu dipigawé ku sapuluh raja dina Jabur 83, nalika maranéhna ngangkat hulu kapausan dina pakumpulan jahat tina nubuat Alkitab, anu lumangsung dina hukum Minggu.
A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. Psalms 83:1, 2.
Hiji Lagu atawa Jabur Asap. Ya Allah, ulah cicingeun; ulah nahan katengtreman-Manten, jeung ulah cicing, ya Allah. Sabab, tingali, musuh-musuh Manten ngadadak ribut, jeung jalma-jalma anu ngéwa ka Manten geus ngangkat hulu. Jabur 83:1, 2.
The world had just been destroyed by Noah’s flood, and the reason God identified the closing probation on the antediluvian world was that man’s thoughts had become evil continually. The Bible speaks of unity in various ways, one of which is to see “eye to eye.” Can two walk together, except they be agreed?
Dunya kakara diruksak ku caah Nuh, sarta alesan Allah nandaan panutupan mangsa kasempetan dina dunya saméméh caah téh lantaran pikiran manusa geus terus-menerus jadi jahat. Alkitab nyarioskeun kasatunggalan ku rupa-rupa cara, salah sahijina nyaéta ningali “soca ka soca.” Naha dua urang bisa leumpang babarengan, lamun maranéhna henteu sapamadegan?
Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. 1 Corinthians 1:10.
Ayeuna sim kuring neda ka aranjeun, dulur-dulur, demi ngaran Gusti urang Yesus Kristus, supaya aranjeun sakabéhna nyarita hal anu sarua, jeung supaya ulah aya paséa di antara aranjeun; tapi supaya aranjeun sampurna dihijikeun dina pikiran anu sarua jeung dina pertimbangan anu sarua. 1 Korinta 1:10.
When God confused the language at the judgment upon Nimrod’s kingdom, it identifies that prior to the confusion, they were all in unity, and therefore they were all the same character, and that character was a religion based upon human works—as opposed to those in the very same chapter that are represented by Abraham. Shem was a faithful soul in the time of Nimrod. Historians point to Shem as the one who killed Nimrod, the mighty rebel before the Lord. The point stands without the historian’s ideas, for Shem is a covenant man, who traces his blood to Noah, a covenant man, who traces his blood back to Seth, another covenant man, who came into covenant history to replace his brother Abel, who was another covenant man who was a direct descendant of Adam.
Nalika Allah ngaruksak basa dina pangadilan ka karajaan Nimrod, éta nandakeun yén saméméh karuksakan éta, maranéhna sadayana aya dina kasatuan, ku kituna maranéhna sadayana miboga tabiat anu sarua, jeung tabiat éta nyaéta hiji agama anu dumasar kana pagawéan manusa—sabalikna ti jalma-jalma dina pasal anu sarua pisan anu dilambangkeun ku Abraham. Sem nya éta hiji jiwa anu satia dina mangsa Nimrod. Para ahli sajarah nunjuk ka Sem minangka jalma anu maéhan Nimrod, nu pemberontak anu gagah perkasa di payuneun PANGERAN. Intina tetep nangtung sanajan tanpa pamadegan para ahli sajarah, sabab Sem téh hiji jalma perjangjian, anu ngalacak getihna ka Nuh, hiji jalma perjangjian, anu ngalacak getihna deui ka Set, jalma perjangjian anu séjén, anu asup kana sajarah perjangjian pikeun ngagantikeun lanceukna, Habel, anu ogé jalma perjangjian, tur mangrupa turunan langsung ti Adam.
Genesis eleven is the great controversy between Christ and Satan, in the context of a covenant of life and a covenant of death. Nimrod represents the great hunter before the Lord, for he represents a church that has many devotees. Abram, through Shem, represents a church that has but few devotees. Shem was the covenant man when Nimrod was building his tower, but the two covenants in chapter eleven are represented not by Shem and Nimrod, but by Nimrod and Abraham. Paul clearly identifies this prophetic rule.
Kajadian sabelas nya éta pasualan agung antara Kristus jeung Sétan, dina kontéks hiji perjangjian kahirupan jeung hiji perjangjian pati. Nimrod ngagambarkeun nu moro agung di payuneun PANGERAN, sabab anjeunna ngagambarkeun hiji garéja anu ngabogaan loba pangiring. Abram, ngaliwatan Sem, ngagambarkeun hiji garéja anu ngan boga saeutik pangiring. Sem nya éta jalma perjangjian nalika Nimrod keur ngawangun munarana, tapi dua perjangjian dina pasal sabelas henteu digambarkeun ku Sem jeung Nimrod, tapi ku Nimrod jeung Abraham. Paulus écés netepkeun ieu aturan nubuat.
For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace; Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually. Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.
Sabab ieu Melkisedek, raja Salem, imam Allah Nu Maha Luhur, anu nepungan Ibrahim nalika anjeunna mulang ti meuncitan para raja, sarta maparin berkah ka anjeunna; ka anjeunna ogé Ibrahim masrahkeun sapersapuluh tina sagala hal; heula, nurutkeun harti ngaranna, Raja kabeneran, sarta sanggeus éta ogé Raja Salem, nyaéta, Raja karapihan; teu boga bapa, teu boga indung, teu boga silsilah, henteu boga awal poe-poe, atanapi ahir hirup; tapi dijadikeun sarupa jeung Putra Allah; tetep jadi imam salalanggengna. Ayeuna, perhatikeun kumaha agungna ieu jalma, nepi ka Ibrahim, sang leluhur bangsa, ogé masrahkeun sapersapuluh tina barang rampasan ka anjeunna.
And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham:
Sarta saleresna, maranéhanana anu kaasup ka anak-anak Léwi, anu narima jabatan kaimaman, boga parentah pikeun narima perpuluhan ti umat nurutkeun hukum, nyaéta ti dulur-dulurna sorangan, sanajan maranéhanana asalna ti cangkéng Ibrahim:
But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises. And without all contradiction the less is blessed of the better. And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth. And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham. For he was yet in the loins of his father, when Melchisedec met him. Hebrews 7:1–10.
Tapi anjeunna anu turunanana henteu diitung ti antara maranéhna, narima perpuluhan ti Ibrahim, sarta ngaberkahan anjeunna anu kagungan jangji-jangji. Jeung tanpa sagala bantahan, anu leuwih handap dibarokahan ku anu leuwih luhur. Jeung di dieu jalma-jalma anu paéh narima perpuluhan; tapi di dinya anjeunna narimana, anu ngeunaan anjeunna aya kasaksian yén anjeunna hirup. Jeung saolah-olah ku kituna abdi nyarios, Léwi ogé, anu narima perpuluhan, geus mayar perpuluhan di jero Ibrahim. Sabab anjeunna masih kénéh aya dina cangkéng ramana, waktu Melkisedek nepungan anjeunna. Ibrani 7:1–10.
There is a great deal of present truth in the subject of Melchizedek, but I am simply identifying that Paul teaches directly that the prophetic characteristics of covenant men, and by that, I mean, men and women in the inspired testimony whose scriptural testimony is identifying a waymark in the prophetic line of God’s covenant with mankind. Paul teaches that Melchizedek, who lived before the Levitical priesthood was established at Sinai, and therefore over four hundred years before there was a Levitical priesthood, had accepted tithe from Levi. In order to be in the Levitical priesthood, you had to be a Levite who could prove his blood descent from Levi. Melchizedek could not show his descent was from the line of Levi, for Levi was not yet born.
Aya kacida lobana bebeneran kiwari dina perkara Melkisedek, nanging kuring ngan ukur keur nandaan yén Paulus sacara langsung ngajarkeun yén ciri-ciri profétis para jalma pajangjian—ku éta maksud kuring, lalaki jeung awéwé dina kasaksian anu diilhamkeun, anu kasaksian Kitab Sucina nandaan hiji patokan dina garis profétis pajangjian Allah jeung umat manusa. Paulus ngajarkeun yén Melkisedek, anu hirup saméméh kaimaman Lewi diadegkeun di Sinai, ku kituna leuwih ti opat ratus taun saméméh aya kaimaman Lewi, geus narima perpuluhan ti Lewi. Pikeun bisa aya dina kaimaman Lewi, anjeun kudu urang Lewi anu sanggup ngabuktikeun turunan getihna ti Lewi. Melkisedek moal bisa nembongkeun yén katurunanana asal tina garis Lewi, sabab Lewi can acan dilahirkeun.
The line of prophecy that represents God’s covenant with Adam and Eve is actually two covenants. The first was a covenant of life with a simple test. After the fall and the failed test, the next covenant included the blood of a lamb in order to provide clothing. Then there was God’s covenant with mankind, represented by the rainbow, Noah and altar worship. Then there was Genesis eleven where God’s covenant with a chosen people, who would be called Hebrews began. In each of those stories the biblical characters are covenant men or women.
Garis nubuat anu ngagambarkeun perjangjian Allah jeung Adam sarta Hawa sabenerna aya dua perjangjian. Nu kahiji nyaéta perjangjian hirup kalayan hiji ujian anu basajan. Sanggeus kajatuhan jeung gagalnya éta ujian, perjangjian salajengna ngawengku getih anak domba pikeun nyadiakeun pakéan. Saterusna aya perjangjian Allah jeung umat manusa, anu dilambangkeun ku katumbiri, Nuh, jeung ibadah altar. Tuluy aya Kajadian sabelas, tempat perjangjian Allah jeung hiji bangsa pilihan, anu bakal disebut urang Ibrani, mimiti lumangsung. Dina unggal éta carita, tokoh-tokoh Alkitab téh lalaki atawa awéwé perjangjian.
In Genesis eleven, the beginning of the covenant of life with a chosen people is set forth, and it is set forth, right where Nimrod establishes the covenant of death, as represented by the bricks and mortar, that were the counterfeit of the unchiseled rocks and no mortar represented by the altar. Sister White informs us the altar represents Christ, thus Nimrod’s religion, which is a counterfeit religion, represents a counterfeit Christ.
Dina Kajadian sabelas, mimiti perjangjian kahirupan jeung hiji umat anu dipilih dipidangkeun, sarta dipidangkeunana téh pas di tempat Nimrod ngadegkeun perjangjian maot, sakumaha dilambangkeun ku bata jeung adukan, anu mangrupa palsu tina batu-batu anu teu dipahat jeung tanpa adukan anu dilambangkeun ku altar. Sister White ngawartosan ka urang yén altar ngagambarkeun Kristus; ku kituna, agama Nimrod, anu mangrupa agama palsu, ngagambarkeun Kristus palsu.
And they said one to another, Go to, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for mortar. Genesis 11:3.
Tuluy maranéhna silih ceuk ka nu lian, “Hayu urang nyieun bata, sarta ngadurukna nepi ka asak pisan.” Bata dipaké ku maranéhna pikeun ngaganti batu, jeung tér dipaké ku maranéhna pikeun semén. Kajadian 11:3.
And if thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it. Exodus 20:25.
Jeung lamun maneh rek nyieun pikeun Kami hiji altar tina batu, ulah ngawangunna tina batu pahat; sabab lamun maneh ngangkat pakakas ka dinya, maneh geus najiskeun eta. Budalan 20:25.
“We are in danger of mingling the sacred and the common. The holy fire from God is to be used in our efforts. The true altar is Christ; the true fire is the Holy Spirit. This is our inspiration. It is only as the Holy Spirit leads and guides a man that he is a safe counselor. If we turn aside from God and from His chosen ones to inquire at strange altars we shall be answered according to our works.” Selected Messages, book 3, 300.
“Urang aya dina bahaya nyampurkeun anu suci jeung anu biasa. Seuneu suci ti Allah kudu dipaké dina usaha urang. Mezbah anu sajati nyaéta Kristus; seuneu anu sajati nyaéta Roh Suci. Ieu anu jadi ilham urang. Ngan lamun Roh Suci mingpin jeung nungtun hiji jalma, anjeunna jadi panaséhat anu aman. Lamun urang nyimpang ti Allah jeung ti jalma-jalma pilihan-Na pikeun nanya ka mezbah-mezbah anu asing, urang bakal dijawab nurutkeun kana pagawean urang.” Selected Messages, buku 3, 300.
Among other truths, one of the lessons that is derived prophetically from Genesis eleven is that it represents the beginning of a prophetic line. The flood of Noah marks a prophetic separation. When Noah left the ark there was to be a new method of worship, and the method of worship always produces two classes of worshippers, as set forth in the history of Cain and Abel. Genesis eleven is a new world, with a beginning history that becomes the foundational story of the ending history, as God’s last day covenant people call the eleventh-hour workers out of Babylon during the Sunday law crisis. Nimrod is the man of sin during the Sunday law crisis, and Shem, who is Abraham is the man of God in that very same crisis. Genesis eleven’s scattering and confusion of languages, began soon after Noah left the ark. The theme of chapter eleven is the two covenants, and the story reaches its conclusion when the third step of the Abrahamic covenant is set forth in chapter twenty-two.
Di antara kanyataan-kanyataan séjén, salah sahiji palajaran anu dicokot sacara nubuat tina Kajadian sabelas nyaéta yén éta ngawakilan awal hiji garis nubuat. Bah Nuh nandaan hiji pamisahan nubuat. Nalika Nuh kaluar ti bahtera, kudu aya hiji cara ibadah anu anyar, sarta cara ibadah éta salawasna ngahasilkeun dua golongan nu nyembah, sakumaha ditepikeun dina sajarah Kain jeung Habel. Kajadian sabelas téh hiji dunya anyar, kalayan sajarah awal anu jadi carita dasar pikeun sajarah panungtungan, nalika umat perjangjian Allah dina poé panungtungan nyaur pagawe-pagawe jam ka-sabelas kaluar ti Babul salila krisis hukum Minggu. Nimrod nyaéta manusa dosa dina mangsa krisis hukum Minggu, sarta Sem, nyaéta Ibrahim, nyaéta manusa Allah dina krisis anu sarua éta. Panyebaran jeung kabingungan basa-basa dina Kajadian sabelas dimimitian teu lila sanggeus Nuh kaluar ti bahtera. Jejer pasal sabelas nyaéta dua perjangjian, sarta caritana ngahontal kacindekan nalika léngkah katilu tina perjangjian Ibrahim ditepikeun dina pasal dua puluh dua.
Chapter eleven is the alpha history of the line of Abraham that reaches omega history in chapter twenty-two. The beginning story of Nimrod’s Babel and the ending story of the offering of Isaac, both represent the final judgment upon mankind. The line begins at Nimrod’s tower, and extends to the offering of Isaac, and the line culminates in two opposite offerings. Nimrod’s offering receives God’s executive judgment, and Abraham’s judgment receives God’s blessing. Nimrod is the alpha of chapter eleven and Abraham is the omega of chapter twenty-two. The omega is always greater, by at least twenty-two times according to the Hebrew alphabet, and the power manifested in confusing the languages and scattering the nations abroad, was far exceeded by the power of the cross. Nimrod’s tower represents the Twin Towers of 9/11 and the offering of Isaac represents the Sunday law.
Bab sabelas mangrupa sajarah alfa tina garis Abraham anu ngahontal sajarah omega dina bab dua puluh dua. Carita mimiti ngeunaan Babelna Nimrod jeung carita panungtung ngeunaan pangurbanan Ishak, duanana ngagambarkeun pangadilan ahir kana umat manusa. Garis éta dimimitian di munara Nimrod, tuluy manjang nepi ka pangurbanan Ishak, sarta garis éta ngahontal puncakna dina dua pangurbanan anu sabalikna. Pangurbanan Nimrod nampa pangadilan palaksana ti Allah, sedengkeun pangadilan Abraham nampa berkah Allah. Nimrod téh alfa dina bab sabelas, ari Abraham téh omega dina bab dua puluh dua. Omega salawasna leuwih agung, sahenteuna dua puluh dua kali lipet nurutkeun alfabét Ibrani, sarta kakawasaan anu dinyatakeun dina ngabingungkeun basa-basa jeung nyebarkeun bangsa-bangsa ka sakuliah dunya, jauh kaliwatan ku kakawasaan salib. Munara Nimrod ngagambarkeun Menara Kembar 9/11, jeung pangurbanan Ishak ngagambarkeun hukum Minggu.
The line of the covenant with a chosen people begins with the symbol of the number eleven and it ends with the symbol of twenty-two. The line ends at the close of probation in the alpha history of Nimrod and also the omega history of Abraham. The very history of Nimrod and Abraham is set forth in the first book of the Bible, and it is set within the context of picking up the pieces from the very recent destruction of Noah’s flood. In the first book of the Bible the illustration of the two covenants, provides two witnesses that set forth the close of probation in the line of chapter eleven through to twenty-two.
Garis perjangjian jeung hiji umat nu kapilih dimimitian ku lambang angka sabelas sarta ditungtungan ku lambang dua puluh dua. Garis éta mungkas dina panutupan mangsa kasempetan rahmat dina sajarah alfa Nimrod, jeung ogé dina sajarah omega Abraham. Sajarah Nimrod jeung Abraham sorangan ditepikeun dina kitab kahiji Alkitab, sarta disimpen dina kontéks ngumpulkeun deui ruksak-ruksak sanggeus karuksakan panganyarna tina caah Nuh. Dina kitab kahiji Alkitab, ilustrasi ngeunaan dua perjangjian méré dua saksi anu netelakeun panutupan mangsa kasempetan rahmat dina garis ti pasal sabelas nepi ka dua puluh dua.
He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:11.
Anu lalim, antepkeun baé tetep lalim kénéh; anu kotor, antepkeun baé tetep kotor kénéh; anu bener, antepkeun baé tetep ngalakonan kabeneran kénéh; jeung anu suci, antepkeun baé tetep suci kénéh. Wahyu 22:11.
Nimrod is unjust and filthy still, and Abraham is righteous and holy still as identified in the alpha of Genesis 11–22, and also in the omega of Revelation 22:11. Just before probation closes, a pronouncement in verse 10 is made to seal not the sayings of the prophecy of this book. Just before probation closes in the very next verse, there is to be a prophecy in Revelation that is to be unsealed. Two verses after verse eleven, Christ supplies the key to unseal that prophecy.
Nimrod tetep teu adil jeung kotor, sarta Abraham tetep bener jeung suci sakumaha dipidangkeun dina alfa tina Kajadian 11–22, kitu deui dina omega tina Wahyu 22:11. Pas saméméh mangsa kasempetan rahmat ditutup, aya hiji pangucapan dina ayat 10 supaya ulah ngégél ucapan-ucapan nubuat tina ieu kitab. Pas saméméh mangsa kasempetan rahmat ditutup dina ayat saterusna pisan, bakal aya hiji nubuat dina Wahyu anu kudu dibuka segelna. Dua ayat sanggeus ayat sabelas, Kristus maparin konci pikeun muka segel nubuat éta.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.
Sarta anjeunna nyarios ka abdi, “Ulah diségel kecap-kecap nubuat tina ieu kitab, sabab waktuna geus deukeut. Anu lalim, sina tetep lalim kénéh; anu najis, sina tetep najis kénéh; anu bener, sina tetep bener kénéh; jeung anu suci, sina tetep suci kénéh. Jeung, ieu, Kami datang gancang; sarta ganjaran Kami aya sareng Kami, pikeun maparin ka unggal jalma nurutkeun kana pagawéanana.”
I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:10–13.
Kami teh Alfa jeung Omega, nu awal jeung nu ahir, nu kahiji jeung nu panungtung. Wahyu 22:10–13.
Chapter twenty-two is the omega chapter of the entire Bible and the key to opening the prophecy in Revelation that is sealed up, is the principle that Christ identified above all others in chapter one of Revelation. Chapter one is the first letter of the Hebrew alphabet, and chapter twenty-two is the last. In verses nine through eleven of chapter one, John introduces himself, and identifies Christ as Alpha and Omega.
Bab dua puluh dua téh mangrupa bab omega tina sakabéh Alkitab, jeung konci pikeun muka nubuat dina Wahyu anu kasegel téh nyaéta prinsip anu ku Kristus diidéntifikasi luhureun sakabéh nu séjén dina bab hiji Wahyu. Bab hiji téh hurup kahiji tina abjad Ibrani, sarta bab dua puluh dua téh anu pamungkas. Dina ayat salapan nepi ka sawelas tina bab hiji, Yohanes ngenalkeun dirina sorangan, sarta ngidéntifikasi Kristus salaku Alfa jeung Omega.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:9-11.
Kami, Yahya, dulur aranjeun keneh sarta sasama milu dina kasangsaraan, dina Karajaan, jeung dina kasabaran Yesus Kristus, keur aya di pulo anu disebut Patmos, ku sabab Firman Allah jeung ku sabab kasaksian ngeunaan Yesus Kristus. Dina poé Gusti, kami aya dina Roh, tuluy ngadéngé di tukang kami hiji sora anu tarik pisan, lir sora tarompet, saur-Na, “Kami ieu Alfa jeung Omega, anu kahiji jeung anu pamungkas”; sarta, “Naon anu ku maneh ditingali, tuliskeun dina hiji kitab, tuluy kirimkeun ka tujuh jamaah anu aya di Asia: ka Epesus, ka Smirna, ka Pergamos, ka Tiatira, ka Sardis, ka Piladélpia, jeung ka Laodikia.” Wahyu 1:9-11.
In verse eleven, John is in Patmos, but he turns around in verse twelve, and from there on, he is in the heavenly sanctuary. Thus, in verses 9/11, we find the testimony of John, which identifies Jesus as Alpha and Omega, something Jesus already identified of Himself in verse 8:
Dina ayat sabelas, Yohanes aya di Patmos, tapi dina ayat dua welas anjeunna malik, sarta ti dinya saterusna, anjeunna aya di tempat suci sawarga. Ku kituna, dina ayat 9/11, urang mendakan kasaksian Yohanes, anu ngaidéntifikasi Yesus minangka Alfa jeung Omega, hiji hal anu geus diidéntifikasi ku Yesus ngeunaan diri-Na sorangan dina ayat 8:
I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. Revelation 1:8.
Kami teh Alfa jeung Omega, nu Mimiti jeung nu Pandeurina, saur Gusti, anu aya, jeung anu geus aya, jeung anu bakal sumping, anu Maha Kawasa. Wahyu 1:8.
In verse eight, John is writing what he heard Christ speak of Himself. In verses nine through eleven, it is John speaking of himself. That represents two witnesses in the first eleven verses that identify Christ as Alpha and Omega. Verses nine through eleven represents its own unit of thought. Though connected with the entire chapter, in these verses John is speaking of himself, whereas; in verses four through eight, John is speaking for the godhead to His churches. Verse four begins a unit of thought, that ends in verse eight. This is recognized by the opening characteristics of Christ who was and is and is yet to come, being identified in verse four and then again in verse eight.
Dina ayat dalapan, Yohanes keur nulis naon anu ku anjeunna kadéngé Kristus nyarios ngeunaan diri-Na sorangan. Dina ayat salapan nepi ka sabelas, nyaéta Yohanes anu nyarios ngeunaan dirina sorangan. Éta ngawakilan dua saksi dina sabelas ayat anu kahiji anu ngaidentipikasi Kristus salaku Alfa jeung Omega. Ayat salapan nepi ka sabelas ngawangun hiji wangunan pikiran anu mandiri. Sanajan patali jeung sakabéh éta pasal, dina ayat-ayat ieu Yohanes keur nyarios ngeunaan dirina sorangan, ari dina ayat opat nepi ka dalapan, Yohanes nyarios pikeun Allah Tritunggal ka gereja-gereja-Na. Ayat opat ngamimitian hiji wangunan pikiran, anu ditungtungan dina ayat dalapan. Ieu kaciri tina ciri-ciri pambuka Kristus anu geus aya, anu ayeuna aya, jeung anu baris sumping kénéh, anu diidentipikasi dina ayat opat tuluy deui dina ayat dalapan.
John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.
Yahya ka tujuh jamaah anu aya di Asia: Mugi kurnia sareng katengtreman ka maraneh, ti Anjeunna anu aya, anu geus aya, jeung anu bade sumping; jeung ti tujuh Roh anu aya di payuneun tahta-Na; Jeung ti Isa Al Masih, anu jadi saksi anu satia, jeung cikal tina antara nu maraot, jeung Pangéran para raja di bumi. Ka Anjeunna anu micinta ka urang, jeung anu geus ngumbah urang tina dosa-dosa urang ku getih-Na sorangan, Jeung anu geus ngajadikeun urang raja-raja jeung imam-imam pikeun Allah jeung Rama-Na; ka Anjeunna kamulyaan jeung kakawasaan salalanggengna. Amin. Tingali, Anjeunna sumping jeung mega-mega; jeung unggal panon bakal nenjo ka Anjeunna, jeung maranéhanana ogé anu geus nyucuk Anjeunna: jeung sakumna kaom di bumi bakal ngadu’a ku karana Anjeunna. Enya kitu, Amin.
I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. Revelation 1:4–8.
Abdi teh Alfa jeung Omega, nu awal jeung nu ahir, saur Gusti, anu aya, jeung anu geus aya, jeung anu rek sumping, Nu Mahakawasa. Wahyu 1:4–8.
The first three verses of chapter one present the revelation of Jesus Christ, which is unsealed just before probation closes, for verse three says, “the time is at hand.” “The time is at hand” is the identical statement of verse ten, of chapter twenty-two, that says “seal not the sayings of the prophecy of this book for the time is at hand.” The prophecy that is unsealed is the Revelation of Jesus Christ.
Tilu ayat kahiji dina pasal kahiji nembongkeun panyingkapan Yesus Kristus, anu dibuka segelna pas saméméh mangsa kasempetan rahmat ditutup, sabab ayat katilu nyebutkeun, “waktuna geus deukeut.” “Waktuna geus deukeut” téh mangrupa pernyataan anu sarua pisan jeung ayat kasapuluh dina pasal dua puluh dua, anu nyebutkeun, “ulah nyégél kecap-kecap nubuat tina kitab ieu, sabab waktuna geus deukeut.” Nubuat anu dibuka segelna téh nyaéta Panyingkapan Yesus Kristus.
Verse four begins the unsealing, and verse four begins with John’s testimony of, “I John,” and then in verse eight it is Christ who identifies Himself. A human witness in the first of the five verses and a divine witness at the end. Verse four identifies the Heavenly Father as the one who “is, and which was, and which is to come.” Verse eight identifies Christ as the one who “is, and which was, and which is to come.”
Ayat opat ngawitan pambukaan éta, sarta ayat opat dimimitian ku kasaksian Yohanes, “Kami Yohanes,” tuluy dina ayat dalapan Kristus sorangan anu ngawanohkeun Diri-Na. Hiji saksi manusa dina ayat kahiji tina lima ayat éta, sarta hiji saksi ilahi dina tungtungna. Ayat opat ngaidéntifikasi Rama Sawarga minangka Anjeunna anu “aya, jeung anu geus aya, jeung anu baris sumping.” Ayat dalapan ngaidéntifikasi Kristus minangka Anjeunna anu “aya, jeung anu geus aya, jeung anu baris sumping.”
The key to unsealing the Revelation of Jesus Christ is the principle of alpha and omega. As the first and last, Christ also exists in the present, though He was in the past and will be in the future. The fact that Jesus and the Father are both the God who was, and is, and is yet to come is another presentation of Christ as Alpha and Omega. He is Alpha and Omega, the First and the Last, the Beginning and Ending and He was in the beginning and will be in the ending. The “keys” of the kingdom, that are given to the church at Caesarea Philippi, is also the “key” placed upon Eliakim’s shoulder in Isaiah 22:22. The alpha of the book of Revelation is chapter one and the omega is chapter twenty-two, so we find all the Hebrew alphabet, in the chapters of Revelation. Chapter thirteen represents the rebellion of the United States and thereafter the world. Chapter one presents Christ as Alpha and Omega and chapter twenty-two identifies the same truth, but in connection with the unsealing mentioned in chapter one. Chapters one, thirteen and twenty-two represent the three Hebrew letters that together form the word “truth.”
Konci pikeun muka segel Wahyu Yesus Kristus nyaéta prinsip alfa jeung omega. Salaku nu Kahiji jeung nu Panungtung, Kristus ogé aya dina mangsa kiwari, sanajan Anjeunna aya dina mangsa katukang sarta bakal aya dina mangsa nu bakal datang. Kanyataan yén Yesus jeung Rama duanana nyaéta Allah anu parantos aya, anu aya, sarta anu bakal sumping deui, mangrupa hiji panggambaran deui ngeunaan Kristus salaku Alfa jeung Omega. Anjeunna téh Alfa jeung Omega, nu Kahiji jeung nu Panungtung, nu Mimiti jeung nu Ahir, sarta Anjeunna aya dina awal jeung bakal aya dina ahir. “Konci-konci” Karajaan, anu dipasihkeun ka garéja di Kaisarea Pilipi, ogé mangrupa “konci” anu diteundeun dina taktak Eliakim dina Yesaya 22:22. Alfa tina kitab Wahyu nyaéta pasal hiji jeung omega nyaéta pasal dua puluh dua, ku kituna urang manggihan sakabéh alfabét Ibrani dina pasal-pasal Wahyu. Pasal tilu welas ngagambarkeun pambarontakan Amérika Serikat jeung satuluyna dunya. Pasal hiji nampilkeun Kristus salaku Alfa jeung Omega, sarta pasal dua puluh dua netelakeun bebeneran anu sarua, tapi dina patalina jeung muka segel anu disebatkeun dina pasal hiji. Pasal hiji, tilu welas, jeung dua puluh dua ngagambarkeun tilu aksara Ibrani anu babarengan ngawangun kecap “bebeneran.”
In chapter twenty-three of Matthew Jesus sets forth eight woes upon the Pharisees and Sadducees. In the final verse of chapter twenty-two the interaction of Christ with the quibbling Jews ended with the enigma of David, an enigma that can only be solve if you understand the principle of alpha and omega.
Dina pasal dua puluh tilu tina Mateus, Yesus ngedalkeun dalapan cilaka ka urang Parisi jeung Saduki. Dina ayat panungtung pasal dua puluh dua, pasualan Kristus jeung urang Yahudi anu resep ngabantah réngsé ku tatarucingan Daud, hiji tatarucingan anu ngan bisa diréngsékeun lamun anjeun ngartos prinsip alfa jeung oméga.
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he?
Sabot urang Parisi keur karumpul, Isa nanya ka maranéhna, saur-Na, “Kumaha pamadegan maranéh ngeunaan Kristus? Putra saha Anjeunna?”
They say unto him, The Son of David.
Maranéhna nyarios 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?
Saur-Na ngandika ka maranéhna, “Ku naon atuh Daud dina Roh nyebut Anjeunna Gusti, bari nyarios, ‘PANGERAN ngandika ka Gusti abdi: Caliklah di beulah katuhu Kami, nepi ka Kami ngajadikeun musuh-musuh Anjeun jadi tumpuan suku Anjeun’? Lamun kitu Daud nyebut 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 saurang ogé anu sanggup ngawaler ka Mantenna sapatah kecap; kitu deui ti saprak poé éta, teu aya saurang ogé anu wani deui nanyakeun naon-naon ka Mantenna. Mateus 22:41–46.
The conclusion of chapter twenty-two identifies a waymark of covenant history. Jeremiah addresses this line of truth as well:
Panutup bab dua puluh dua nandakeun hiji patok jalan dina sajarah perjangjian. Yermia ogé nyarioskeun ieu galur bebeneran:
The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these.
Ieu teh pangandika anu sumping ka Yermia ti PANGERAN, saurna, “Nangtunglah di lawang Bait PANGERAN, sarta wartakeun di dinya ieu pangandika, pok ucapkeun, ‘Dangukeun pangandika PANGERAN, hé sakumna urang Yuda anu asup ngaliwatan ieu lawang-lawang pikeun nyembah ka PANGERAN. Kieu timbalan PANGERAN semesta alam, Allah Israil: Benerkeun lampah aranjeun jeung kalakuan aranjeun, mangka Kami baris ngantep aranjeun tetep cicing di ieu tempat. Ulah percaya kana kecap-kecap bohong anu pokna, “Bait PANGERAN, Bait PANGERAN, Bait PANGERAN, ieu téh.”’”
For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations?
Sabab lamun maranéh enya-enya ngalereskeun lampah jeung kalakuan maranéh; lamun maranéh enya-enya ngalaksanakeun kaadilan antara saurang jalma jeung tatanggana; lamun maranéh henteu nindes urang asing, nu teu boga bapa, jeung randa, sarta henteu ngucurkeun getih anu teu salah di ieu tempat, ogé henteu nuturkeun allah-allah séjén nepi ka mawa cilaka ka diri maranéh: mangka Kami bakal ngantep maranéh cicing di ieu tempat, di tanah anu ku Kami geus dipasrahkeun ka karuhun maranéh, salalawasna. Tengetan, maranéh ngandel kana kecap-kecap bohong anu taya mangpaatna. Naha maranéh rék maling, maéhan, jinah, sumpah palsu, ngaduruk menyan ka Baal, jeung nuturkeun allah-allah séjén anu teu dipikawanoh ku maranéh; tuluy datang sarta nangtung di payuneun Kami di ieu Bait, anu disebut ku ngaran Kami, sarta nyebut, “Kami geus disalametkeun supaya ngalakukeun sagala kajijian ieu?”
Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord. But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel.
Naha ieu Bait, anu disebut ku ngaran Kami, geus jadi guha garong dina panon maranéh? Tingali, enya Kami sorangan geus ningali éta, saur PANGERAN. Tapi ayeuna geura indit ka tempat Kami anu baheula aya di Silo, tempat Kami netepkeun ngaran Kami ti heula, sarta tingal naon anu ku Kami dipigawé ka dinya ku sabab kajahatan umat Kami Israil.
And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:1–16.
Ku margi maraneh geus ngalakukeun sagala kalakuan ieu, saur PANGERAN, jeung Kami geus nyarita ka maraneh, hudang ti isuk kénéh sarta nyarita, tapi maraneh henteu ngadéngé; jeung Kami geus nyaur maraneh, tapi maraneh henteu ngawaler; ku sabab éta, ka ieu Bait anu disebut ku ngaran Kami, anu ku maraneh dipercaya, sarta ka tempat anu ku Kami dipasihkeun ka maraneh jeung ka karuhun maraneh, bakal ku Kami dipilampah saperti anu geus dipilampah ka Silo. Jeung maraneh bakal ku Kami dipiceun ti payuneun Kami, sakumaha Kami geus miceun sakabéh dulur-dulur maraneh, nyaéta sakumna turunan Epraim. Ku sabab éta, ulah maneh ngadoakeun ieu bangsa, ulah ngangkat pamenta atawa doa pikeun maranéhna, jeung ulah nyuhunkeun pangantaraan ka Kami; sabab Kami moal ngadéngé ka maneh. Yermia 7:1–16.
Jeremiah was told to not pray for ancient Israel, for they had reached a point of no return, as did the quibbling Jews at the end of chapter twenty-two. When Moses, (a covenant man) was confronted with God’s decision to destroy the chosen covenant people, Moses interceded with prayer. In chapter seven, Jeremiah is told not to pray for the very same covenant people. The prophetic history of Shiloh is identified as the line upon line evidence of God rejecting a chosen covenant people when their sin reaches an unredeemable point, as expressed in one verse.
Yermia diparéntah supaya ulah neneda pikeun Israil baheula, sabab maranéhna geus nepi ka hiji titik nu moal bisa dipulangkeun deui, sakumaha ogé urang Yahudi nu resep ngabantah dina ahir bab dua puluh dua. Nalika Musa, (jalma perjangjian) nyanghareupan putusan Allah pikeun ngancurkeun umat perjangjian pilihan, Musa ngabela ku doa panyalantaraan. Dina bab tujuh, Yermia diparéntah ulah neneda pikeun umat perjangjian anu éta kénéh. Sajarah profétik Silo diidéntifikasi minangka bukti nu tumpang tindih, baris demi baris, yén Allah nolak hiji umat perjangjian pilihan nalika dosa maranéhna geus nepi ka hiji titik nu teu bisa deui ditebus, sakumaha dikedalkeun dina hiji ayat.
Ephraim is joined to idols: let him alone. Hosea 4:17.
Éfraim geus ngahiji jeung brahala-brahala: tinggalkeun manéhna. Hosea 4:17.
In covenant history the point where God ends His covenant relationship is a specific waymark. The rejection of the report of Joshua and Caleb marking the tenth test is another example. Jeremiah is also told to not pray for this people a few chapters later.
Dina sajarah perjangjian, titik nalika Allah mungkas hubungan perjangjian-Na mangrupikeun hiji waymark anu tangtu. Panolakan kana laporan Yosua jeung Kaleb anu nandaan ujian anu kasapuluh mangrupikeun conto séjén. Yermia ogé diparéntahkeun supaya ulah ngadoakeun ieu bangsa sababaraha pasal saterusna.
Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble. Jeremiah 11:14.
Ku sabab eta maneh ulah ngadoakeun ieu umat, ulah ngangkat panjerit atawa pangaosan pikeun maranéhna; sabab Kami moal ngadangu maranéhna dina mangsa maranéhna sasambat ka Kami ku lantaran kasusahna. Yermia 11:14.
In chapter seven, the spewing out of the Laodiceans at the Sunday law as represented by the symbolism of Shiloah and is identifying what He “will do,” in the near future.
Dina pasal tujuh, dipiceunna urang Laodikia dina hukum Minggu sakumaha dilambangkeun ku simbolisme Siloah, sarta éta nandakeun naon anu ku Mantenna “bakal dipigawé,” dina mangsa nu caket.
Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:14–16.
Ku sabab éta Kami baris ngalakukeun ka ieu Bait, anu disebat ku ngaran Kami, tempat maranéh ngandelkeun, jeung ka ieu tempat anu parantos dipasrahkeun ku Kami ka maranéh jeung ka karuhun maranéh, sakumaha Kami parantos ngalakukeun ka Silo. Jeung Kami baris miceun maranéh ti payuneun Kami, sakumaha Kami parantos miceun sakumna dulur maranéh, nyaéta sakabéh turunan Éfraim. Ku sabab éta, ulah maneh ngadoakeun ieu bangsa, ulah ngangkat panyambat atawa panyuhun pikeun maranéhna, sarta ulah ngalantarankeun panyelang ka Kami; sabab Kami moal ngadangukeun maneh. Yeremia 7:14–16.
In chapter eleven, the command to not pray is about the fear that shall overtake the Laodiceans when they find themselves in the time of trouble that follows the Sunday law. The fear they experience is set within the history of their rejection of the covenant.
Dina pasal sabelas, parentah sangkan henteu neneda téh ngeunaan kasieunan anu bakal ngungkulan urang Laodikia nalika maranéhna manggihan dirina aya dina mangsa kasusah anu nuturkeun hukum Minggu. Kasieunan anu maranéhna karandapan diteundeun dina sajarah panolakan maranéhna kana perjangjian.
Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; And say thou unto them,
Dangukeun ku maraneh kecap-kecap ieu perjangjian, tuluy ucapkeun ka urang Yuda jeung ka pangeusi Yerusalem; sarta sebutkeun ka maranehna,
Thus saith the Lord God of Israel;
Kieu timbalan ti Pangeran Allah Israél;
Cursed be the man that obeyeth not the words of this covenant, Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God: That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day.
Dilaknatlah jalma anu henteu nurut kana kecap-kecap ieu pajangjian, anu ku Kami diparéntahkeun ka karuhun maranéh dina poé nalika Kami ngaluarkeun maranéhna ti tanah Mesir, tina tungku beusi, saur Kami: Nurutlah kana sora Kami, jeung lampahkeun éta sakumaha sakabéh anu Kami parentahkeun ka maranéh; ku kituna maranéh bakal jadi umat Kami, jeung Kami bakal jadi Allah maranéh; sangkan Kami ngalaksanakeun sumpah anu geus Kami sumpahkeun ka karuhun maranéh, nyaéta méré ka maranéhna hiji tanah anu ngalir ku susu jeung madu, saperti kaayaanana dina poé ieu.
Then answered I, and said, So be it, O Lord. Then the Lord said unto me,
Tuluy sim kuring ngawaler, sarta ngadawuh, “Mugia kitu, nun Gusti.” Tuluy PANGERAN nimbalan ka sim kuring,
Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them. For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice. Yet they obeyed not, nor inclined their ear, but walked everyone in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.
Wawarkeun sakabéh ieu kecap di kota-kota Yuda jeung di jalan-jalan Yerusalem, pokna, Dangukeun ku maraneh kecap-kecap tina perjangjian ieu, sarta lampahkeun. Sabab ka karuhun maraneh Kami parantos mapatahan kalayan saestu ti saprak poe Kami ngaluarkeun maranehna ti tanah Mesir nepi ka poe ieu, isuk-isuk kénéh hudang pikeun mapatahan, pokna, Taat ka sora Kami. Tapi maranehna henteu taat, henteu ngadéngékeun, malah masing-masing leumpang nurutkeun kahayang hate maranehna anu jahat; ku sabab eta Kami baris ngadatangkeun ka maranehna sagala kecap tina perjangjian ieu, anu ku Kami diparentahkeun sangkan dipilampah ku maranehna; tapi maranehna henteu ngalampahkeunana.
And the Lord said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers.
Sarta PANGERAN ngandika ka kami, “Hiji pakumpulan jahat kapanggih di antara jelema Yuda jeung di antara pangeusi Yerusalem. Maranéhna geus malik deui kana kajahatan karuhunna, anu nampik ngadéngé kana pangandika Kami; sarta maranéhna indit nuturkeun allah-allah séjén pikeun ngaladénan eta. Kulawarga Israél jeung kulawarga Yuda geus ngalanggar jangji Kami anu ku Kami dijieun jeung karuhunna.”
Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Then shall the cities of Judah and inhabitants of Jerusalem go, and cry unto the gods unto whom they offer incense: but they shall not save them at all in the time of their trouble. For according to the number of thy cities were thy gods, O Judah; and according to the number of the streets of Jerusalem have ye set up altars to that shameful thing, even altars to burn incense unto Baal.
Ku sabab kitu, kieu timbalan PANGERAN: “Maneh, Kami rek ngadatangkeun ka maranéhna kacilakaan, anu moal bisa dipaéhan ku maranéhna; sanajan maranéhna sasambat ka Kami, Kami moal nguping ka maranéhna. Tuluy kota-kota Yuda jeung pangeusi Yerusalem bakal indit sarta sasambat ka allah-allah anu ka maranéhna dipasrahkeun seuseungitan; tapi éta allah-allah moal bisa nyalametkeun maranéhna pisan dina waktu kasusahna. Sabab saluyu jeung lobana kota-kotana, kitu lobana allah-allah maneh, he Yuda; jeung saluyu jeung lobana jalan-jalan di Yerusalem, maranéh geus ngadegkeun altar-altar pikeun eta perkara anu matak éra, nya éta altar-altar pikeun ngaduruk menyan ka Baal.”
Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble. Jeremiah 11:1–14.
Ku sabab kitu ulah neneda pikeun bangsa ieu, ulah ngangkat panyambat atawa doa pikeun maranéhna; sabab Kami moal ngadangu maranéhna dina mangsa maranéhna sasambat ka Kami lantaran kasusahna. Yermia 11:1–14.
The resurrection of the candidates, to be among the one hundred and forty-four thousand, is identified in Revelation 11:11; and their final gathering is identified in Isaiah 11:11; and the external line of the dragon, the beast and the false prophet is identified in Daniel 11:11; The Sunday law judgment of the tares is identified in Ezekiel 11:11 and the punishment and fear that comes upon the foolish virgins is identified in Jeremiah 11:11.
Kabungahna deui para calon, pikeun kaasup kana saratus opat puluh opat rébu, diidéntifikasi dina Wahyu 11:11; sarta pangumpulan ahir maranéhna diidéntifikasi dina Yesaya 11:11; sarta garis lahiriah naga, sato galak, jeung nabi palsu diidéntifikasi dina Daniel 11:11; Hukuman hukum Minggu ka jukut liar diidéntifikasi dina Yehezkiel 11:11, sarta hukuman jeung kasieun anu tumiba ka parawan-parawan bodo diidéntifikasi dina Yermia 11:11.
The command to not pray for this people is the waymark in the last verses of Matthew chapter twenty-two, and chapter twenty-three identifies eight woes upon Adventism. Chapter twenty-three is either October 22, 1844, or the Sunday law. Both of those waymarks are a fulfillment of the marriage, and the marriage is between a bride and a husband, who come together as one flesh. The consummation of the marriage represents atonement, or “at-one-ment.” Man was created in the image of God, and He created male and female. Their offspring are represented by twenty-three chromosomes from the man and twenty-three from the woman. Together their forty-six chromosomes make up the temple. Each individual is a temple, for know ye not that ye are the temple of the Lord?
Parentah sangkan ulah neneda pikeun ieu umat téh mangrupa tanda jalan dina ayat-ayat panungtung Mateus pasal dua puluh dua, jeung pasal dua puluh tilu ngaidéntifikasi dalapan cilaka kana Adventisme. Pasal dua puluh tilu téh boh 22 Oktober 1844, boh hukum Minggu. Duanana éta tanda jalan mangrupa panggenepan tina perkawinan, jeung perkawinan téh antara pangantén awéwé jeung salaki, anu ngahiji jadi hiji daging. Kasampurnaan perkawinan ngagambarkeun panebusan, atawa “jadi-sahiji.” Manusa diciptakeun dina gambar Allah, sarta Mantenna nyiptakeun lalaki jeung awéwé. Turunan maranéhna diwakilan ku dua puluh tilu kromosom ti lalaki jeung dua puluh tilu ti awéwé. Babarengan, opat puluh genep kromosom maranéhna ngawangun Bait Allah. Unggal jalma téh hiji bait, sabab naha aranjeun teu nyaho yén aranjeun téh bait Gusti?
The consummation of the marriage, when the two become one is the combination of two temples of twenty-three, to form one temple of forty-six. Christ is the one who builds the temple, and He builds His church as the female temple that is to join with His male temple. The connection is when the human temple is joined with the Divine in the Most Holy Place of God’s temple. “Twenty-three” is a symbol of the sealing of the one hundred and forty-four thousand, and that work began at the end of the twenty-three hundred year prophecy. Matthew twenty-three is the pronouncement against Laodicean Seventh-day Adventists, who are a counterfeit of the one hundred and forty-four thousand.
Kasampurnaning pawiwahan, nalika loro jadi siji, nya éta ngahijina dua bait anu masing-masing dua puluh tilu, nepi ka ngawangun hiji bait anu opat puluh genep. Kristus téh hiji-hijina anu ngadegkeun bait, sarta Anjeunna ngawangun garéja-Na minangka bait bikang anu kudu ngahiji jeung bait jalu-Na. Patalina éta kajadian nalika bait manusa dihijikeun jeung Nu Ilahi di Tempat Nu Maha Suci tina bait Allah. “Dua puluh tilu” téh lambang panyegelan saratus opat puluh opat rébu, sarta éta pagawean dimimitian dina ahir nubuat dua rébu tilu ratus taun. Mateus dua puluh tilu nyaéta pangucapan hukuman ngalawan Adventis Poé Katujuh Laodikia, anu mangrupa palsu ti saratus opat puluh opat rébu.
The one hundred and forty-four thousand are the eighth that is of the seven, and they are those who are resurrected on the eighth day, and the are the eight souls on Noah’s ark, they are the eight descendants of Seth and the seal upon their foreheads was typified by circumcision, that was carried out on the eighth day. They are the priests that are anointed for service on the eighth day, and the pronouncement of eight woes upon Adventism in chapter twenty-three, is a pronouncement against the counterfeit eight.
Sarébu opat puluh opat rébu téh nyaéta nu kadalapan anu asalna tina nu tujuh, sarta maranéhna nyaéta jalma-jalma anu dihirupkeun deui dina poé kadalapan, jeung maranéhna téh dalapan jiwa dina bahtera Nuh, maranéhna téh dalapan turunan Set, sarta segel dina tarangna ditipikeun ku sunat, anu dilaksanakeun dina poé kadalapan. Maranéhna téh para imam anu diurapan pikeun palayanan dina poé kadalapan, sarta pangucapan dalapan cilaka ka Adventisme dina pasal dua puluh tilu, nyaéta hiji pangucapan ngalawan nu kadalapan palsu.
The pronouncement of woe upon the foolish virgins is proceeded by the sealing of God’s people in the final verse of chapter twenty-two. Chapter twenty-two aligns with chapter twenty-two in Genesis, for the first book of the Old Testament typifies the first book of the New Testament. In the heart of the prophetic line of Matthew eleven through chapter twenty-two representing twelve chapters, and the sixth of those twelve chapters is chapter sixteen, where Simon Barjona’s name was changed to Peter.
Ucapan cilaka ka parawan-parawan bodo didahului ku dipateraianana umat Allah dina ayat panungtung pasal dua puluh dua. Pasal dua puluh dua sajajar jeung pasal dua puluh dua dina Kajadian, sabab kitab kahiji tina Perjangjian Heubeul mangrupa tipéu kitab kahiji tina Perjangjian Anyar. Dina puseur garis nubuat Mateus pasal sabelas nepi ka pasal dua puluh dua anu ngawengku dua belas pasal, jeung pasal kagenep tina dua belas éta nyaéta pasal genep belas, tempat ngaran Simon Barjona dirobah jadi Petrus.
And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.
Sareng Kami nyebut ka maneh deui, yén maneh téh Petrus, sarta di luhur batu ieu Kami bakal ngadegkeun garéja Kami; jeung panto-panto naraka moal unggul ngalawan éta. Mateus 16:18.
There are 459 verses in Matthew eleven through twenty-two. The middle verse is verse seventeen, of chapter sixteen, but that verse cannot be separated from verses eighteen and nineteen, for they are one statement.
Aya 459 ayat dalam Mateus pasal sabelas nepi ka dua puluh dua. Ayat tengahna nyaéta ayat tujuh welas tina pasal genep welas, tapi éta ayat teu bisa dipisahkeun tina ayat dalapan welas jeung salapan welas, sabab éta téh hiji pernyataan.
And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.
Jeung Yesus ngawaler sarta ngandika ka anjeunna, “Bagja anjeun, Simon Barjona, sabab sanés daging jeung getih anu geus nganyatakeun ieu ka anjeun, tapi Rama Kami anu aya di sawarga. Jeung Kami ogé nyebut ka anjeun, yén anjeun téh Petrus, jeung di luhur batu ieu Kami baris ngadegkeun jamaah Kami; jeung panto-panto naraka moal bisa ngéléhkeun éta. Jeung Kami baris mikeun ka anjeun konci-konci Karajaan Sawarga; jeung naon waé anu ku anjeun ditalian di bumi bakal kabeungkeut di sawarga; jeung naon waé anu ku anjeun dileupaskeun di bumi bakal dileupaskeun di sawarga.” Mateus 16:17–19.
The very center of chapters eleven unto twenty-two is the foundational covenant statement for Christianity. In that statement, Simon’s name is changed to Peter, which; when you apply the numerical position that each letter of the English language holds; such as “a” is one, and “z” is twenty-six—you find “p” is 16, “e” is 5, and “t” is 20, and another “e” is 5 and “r” is 18. When you multiply 16 X 5 X 20 X 5 X 18 it equals 144,000, and the reference to Peter’s name change, a symbol of covenant relationship, is found in chapter 16 verse 18, and the first letter of Peter is the number 16 and the last letter is the number 18. All of this is in the center of twelve chapters that begin with the symbol of eleven and end with the symbol of twenty-two.
Puseur pisan bab sabelas nepi ka dua puluh dua téh nyaéta pernyataan perjangjian dasar pikeun Kakristenan. Dina éta pernyataan, ngaran Simon dirobah jadi Peter, anu; lamun dilarapkeun kana posisi angka anu dipiboga ku unggal aksara dina basa Inggris; saperti “a” nyaéta hiji, jeung “z” nyaéta dua puluh genep—kapanggih yén “p” nyaéta 16, “e” nyaéta 5, jeung “t” nyaéta 20, sarta “e” deui nyaéta 5 jeung “r” nyaéta 18. Lamun 16 X 5 X 20 X 5 X 18 dikalikeun, hasilna sarua jeung 144,000, sarta rujukan kana robahna ngaran Peter, hiji lambang hubungan perjangjian, kapanggih dina bab 16 ayat 18, jeung aksara kahiji tina Peter nyaéta angka 16 sarta aksara panungtungna nyaéta angka 18. Sadaya ieu aya dina puseur dua belas bab anu dimimitian ku lambang sabelas jeung dipungkas ku lambang dua puluh dua.
That line is also found in Genesis chapters eleven through twenty-two, and in that line, there are 305 verses, which identifies chapter seventeen and verse eleven as the center of that line. That line of twelve chapters of the first book of the Old Testament identifies the covenant with Abraham, and represents the alpha line that meets the omega line, in the same chapters of the first book of the New Testament. The center of the line of the omega in Matthew is the high point of the covenant relationship of the one hundred and forty-four thousand, who are the covenant sign that is lifted up at the Sunday law. The center verse of Genesis’s line identifies not only the center verse, but also the second or middle step of the threefold covenant with Abraham, and just as significantly the sign of the covenant.
Garis éta ogé kapanggih dina pasal sabelas nepi ka dua puluh dua Kitab Kajadian, sarta dina éta garis aya 305 ayat, anu nandakeun yén pasal tujuh belas ayat sabelas téh minangka puseur éta garis. Éta garis anu diwangun ku dua belas pasal tina kitab kahiji Perjangjian Heubeul nandakeun perjangjian jeung Ibrahim, sarta ngawakilan garis alfa anu patepung jeung garis omega, dina pasal-pasal anu sarua tina kitab kahiji Perjangjian Anyar. Puseur garis omega dina Mateus nyaéta titik pangluhurna tina hubungan perjangjian saratus opat puluh opat rébu, anu mangrupakeun tanda perjangjian anu diangkat dina hukum Minggu. Ayat puseur tina garis dina Kitab Kajadian nangtukeun lain ngan ukur ayat puseurna, tapi ogé léngkah kadua atawa léngkah tengah tina perjangjian tilu rangkep jeung Ibrahim, sarta sarua pentingna, tanda tina éta perjangjian.
And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. Genesis 17:11.
Mangka maranéh kudu nyunatan daging kulup maranéh; sarta éta bakal jadi tanda tina perjangjian antara Kami jeung maranéh. Kajadian 17:11.
We will continue these things in the next article.
Urang baris neraskeun ieu perkara-perkara dina artikel salajengna.
“Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.
“Tuluy, waktu anjeunna nyapuan lebu jeung rongsokan, permata palsu jeung duit logam palsu, éta kabéh ngalayang na kaluar ngaliwatan jandéla kawas mega, tuluy kabawa ku angin. Dina riweuhna éta, kuring meureunkeun panon sakeudeung; waktu ku kuring dibuka deui, sagala rongsokan geus taya. Permata-permata anu adi, inten-inten, duit logam emas jeung pérak, ngagoler pabalatak kalayan limpahna ka sakuliah rohangan.
“He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.
“Anjeunna tuluy nempatkeun dina méja hiji peti, leuwih badag tur leuwih éndah batan nu saméméhna, tuluy ngumpulkeun permata-permata, inten-inten, jeung koin-koin ku sakeupeul-sakeupeul, sarta miceun éta kana peti éta, nepi ka teu aya hiji ogé nu kari, sanajan sawatara inten teu leuwih gedé batan pucuk jarum.”
“He then called upon me to ‘come and see.’
Tuluy anjeunna nyaur ka kuring supaya “sumping sarta tingali.”
“I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 83.
“Kuring ngintip ka jero peti éta, tapi panon kuring kasilau ku tetempoan éta. Éta ngagurilap sapuluh kali leuwih mulya ti kamulyaan maranéhna baheula. Kuring nyangka éta geus digosok ku keusik ku suku jalma-jalma jahat anu geus nyebarkeun jeung nincak éta dina lebu. Éta disusun kalawan tatanan anu éndah di jero peti éta, masing-masing dina tempatna, tanpa katémbong aya usaha payah ti jalma anu ngalungkeun éta ka dinya. Kuring ngagero ku kabagjaan anu kacida, sarta éta sora ngagero ngahudangkeun kuring.” Early Writings, 83.
“You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.
“Aranjeun nunda-nunda teuing datangna Gusti. Kuring ningali yén hujan panungtung téh bakal datang [sakaladakna saperti] sora ceurik tengah peuting, jeung kalawan kakawasaan sapuluh kali leuwih gedé.” Spalding and Magan, 5.
And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:20.
Jeung dina sagala perkara hikmat jeung pangarti anu ku raja dipariksa ti maranéhna, anjeunna manggihan yén maranéhna sapuluh kali leuwih unggul ti sakumna tukang sihir jeung tukang nujum anu aya di sakuliah karajaanna. Daniel 1:20.