We ended our last article touching on the three parallel lines of prophetic testimony represented by chapters eleven through twenty-two in Genesis, the first book of the Old Testament, Matthew the first book of the New Testament and Revelation the last book of both the New Testament and the Bible. The line of Genesis identifies the covenant with Abram, the line of Matthew identifies the covenant with the Christian church, with Peter as the symbol of the beginning and end of modern spiritual Israel. The middle verses of both lines identify the seal of God, with Abram, it was “circumcision,” and with Peter it was his name changing. The center verse of the line in Revelation is chapter seventeen, verse twelve.
Urang ngeureunkeun artikel panungtung urang ku nyabak kana tilu garis sajajar kasaksian nubuat anu diwakilan ku pasal sabelas nepi ka dua puluh dua dina Kajadian, kitab kahiji Perjangjian Heubeul, Mateus, kitab kahiji Perjangjian Anyar, jeung Wahyu, kitab panungtung boh tina Perjangjian Anyar boh tina Alkitab. Garis dina Kajadian nangtukeun perjangjian jeung Abram, garis dina Mateus nangtukeun perjangjian jeung garéja Kristen, kalawan Petrus minangka lambang tina awal jeung ahir Israél rohani modéren. Ayat-ayat tengah tina duanana garis nangtukeun meterai Allah; dina Abram, éta nya éta “sunat,” jeung dina Petrus éta parobahan ngaranna. Ayat puseur tina garis dina Wahyu nya éta pasal tujuh belas, ayat dua belas.
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. Revelation 17:12.
Jeung sapuluh tanduk anu ku anjeun katingali téh nyaéta sapuluh raja, anu can nampi karajaan nepi ka ayeuna; tapi maranéhna nampi kakawasaan salaku raja salila sajam bareng jeung sato galak éta. Wahyu 17:12.
Genesis and Matthew identify the marriage of Divinity with humanity, and Revelation identifies the marriage of the beast and the dragon at the Sunday law. All three lines point to the Sunday law where one class manifests the mark of the beast and the other the seal of God. The counterfeit of the beast and dragon in verse twelve is the omega mention of Nimrod’s tower in Genesis eleven. There the counterfeit covenant religion met its judgment, and in Revelation seventeen the whore–who is Babylon the great–is judged. Nimrod is the alpha to the Vatican’s omega, and for this reason the papacy is Babylon the great, the omega to Nimrod’s Babel the alpha.
Kajadian jeung Mateus nandakeun perkawinan Ketuhanan jeung kamanusaan, ari Wahyu nandakeun perkawinan sato galak jeung naga dina hukum Minggu. Katilu ieu garis nuduh ka hukum Minggu, tempat hiji golongan nembongkeun tanda sato galak jeung anu séjén meterai Allah. Palsuna sato galak jeung naga dina ayat dua welas téh mangrupa panyebatan omega tina munara Nimrod dina Kajadian sabelas. Di dinya agama perjangjian palsu papanggih jeung pangadilanana, jeung dina Wahyu tujuh welas palacuran—anu nyaéta Babul anu agung—diadili. Nimrod téh alfa pikeun omega Vatikan, sarta ku sabab ieu kapausan téh Babul anu agung, omega pikeun Babelna Nimrod anu alfa.
Of note in these three middle verses is that the testimony contained in each middle point of the line is actually three verses.
Anu penting dicatet dina tilu ayat tengah ieu nya éta yén kasaksian anu nyangkaruk dina unggal titik tengah garis téh sabenerna mangrupa tilu ayat.
This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. Genesis 17:10–12.
Ieu perjangjian Kami, anu kudu ku maraneh dijaga, antara Kami jeung maraneh sarta turunan maneh sanggeus maneh; unggal anak lalaki di antara maraneh kudu disunatan. Maraneh kudu nyunatan daging kulup maraneh; sarta éta bakal jadi tanda perjangjian antara Kami jeung maraneh. Jeung anjeunna anu geus yuswa dalapan poé kudu disunatan di antara maraneh, unggal anak lalaki sapanjang turun-temurun maraneh, boh anu dilahirkeun di imah, boh anu dibeuli ku duit ti jalma asing mana waé, anu lain turunan maneh. Kajadian 17:10–12.
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.
Yesus ngawaler sarta ngadawuh ka anjeunna, “Bagja maneh, Simon Barjona; sabab lain daging jeung getih anu geus nganyatakeun ieu ka maneh, tapi Rama Kami anu aya di sawarga. Jeung Kami ogé ngadawuh ka maneh, yén maneh teh Petrus, jeung di luhur ieu batu Kami bakal ngadegkeun jamaah Kami; sarta panto-panto naraka moal bisa ngéléhkeun eta. Jeung Kami bakal mikeun ka maneh konci-konci Karajaan Sawarga; sarta naon bae anu ku maneh bakal ditalian di bumi, bakal katariketan di sawarga; sarta naon bae anu ku maneh bakal dileupaskeun di bumi, bakal dileupaskeun di sawarga.” Mateus 16:17–19.
And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. Revelation 17:11–13.
Jeung sato galak anu kungsi aya, tapi ayeuna geus euweuh, nya éta sorangan anu ka dalapan, sarta asalna tina anu tujuh, jeung manehna lebet kana kabinasaan. Jeung sapuluh tanduk anu ku anjeun katingali téh sapuluh raja, anu can narima karajaan nepi ka ayeuna; tapi maranéhna narima kakawasaan minangka raja salila sajam babarengan jeung sato galak. Maranéhna ieu sajiwa, sarta bakal masrahkeun kakawasaan jeung kakuatan maranéhna ka sato galak. Wahyu 17:11–13.
The story of the counterfeit covenant represented by Nimrod’s bricks and mortar, and his counterfeit system of church and state, represented by the tower and the city, typifies the counterfeit system of the image of the beast represented in the omega of Nimrod’s story. Three lines, with three center points of three verses, which all testify to the covenant of life and the covenant of death. The one hundred and forty-four thousand are the true eighth who are of the seven, and the papacy is simply the counterfeit. Nimrod’s class has unity of mind at their marriage, a counterfeit to the one hundred and forty-four thousand, who are unified with the mind of Christ. The counterfeit beast “was, and is not,” is a counterfeit of Christ who was, and is, and is yet to come. In verse eight the full expression of the counterfeit represented by the papacy is expressed.
Carita ngeunaan perjangjian palsu anu dilambangkeun ku bata jeung adukan Nimrod, sarta sistem palsu garéja jeung nagarana, anu dilambangkeun ku munara jeung kota, jadi perlambang sistem palsu tina gambar sato galak anu dilambangkeun dina oméga tina carita Nimrod. Tilu garis, kalawan tilu titik puseur tina tilu ayat, anu sakabéhna mere kasaksian ngeunaan perjangjian kahirupan jeung perjangjian pati. Saratus opat puluh opat rébu téh nyaéta kadalapan anu sajati, anu asalna tina nu tujuh, sedengkeun kapausan téh ngan saukur palsuna. Golongan Nimrod miboga kasatunggalan pikiran dina perkawinanna, minangka palsu tina saratus opat puluh opat rébu, anu dihijikeun ku pikiran Kristus. Sato galak palsu anu “kungsi aya, ayeuna teu aya,” téh mangrupakeun palsu tina Kristus anu kungsi aya, anu aya, jeung anu acan bakal sumping. Dina ayat dalapan, ungkapan lengkep tina anu palsu anu dilambangkeun ku kapausan ditepikeun.
The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.
Sato galak anu ku anjeun katenjo téh kungsi aya, tuluy euweuh; sarta bakal naék ti jero jurang nu taya dasarna, tuluy asup kana kabinasaan; jeung jalma-jalma anu cicing di bumi bakal hélok, nya éta anu ngaran-ngarana teu ditulis dina kitab kahirupan ti mimiti ngadegna dunya, waktu maranéhna ningali éta galak anu kungsi aya, tuluy euweuh, sanajan kitu aya kénéh. Wahyu 17:8.
Jesus is He who was, and is, and is yet to come, and the papacy, the eighth that is of the seven, is the beast that “was, and is not, and yet is.” The “one hour” that the marriage of the dragon and beast represents the history from the Sunday law, where the one hundred thousand represented by Peter and Abram, ascend to the heaven as an ensign, at the very time the papacy ascends.
Yesus teh Anjeunna anu geus aya, anu aya, jeung anu bakal datang kénéh, jeung kapapaan, anu ka dalapan anu asalna tina anu tujuh, nyaéta sato galak anu “kungsi aya, ayeuna teu aya, tapi engké aya deui.” “Sajam” anu dilambangkeun ku perkawinan naga jeung sato galak ngagambarkeun sajarah ti hukum Minggu, nalika saratus rébu anu dilambangkeun ku Petrus jeung Abram naék ka sawarga jadi panji, dina waktu anu sarua kapapaan ogé naék.
We have been seeking to address the book of Joel from the perspective that Peter at Pentecost identified his Pentecostal message as a fulfillment of Joel. In the three covenant lines of twelve chapters each, the middle three verses of each line address the identical history, and Peter is represented in that history as being with Jesus at Caesarea Philippi, which is Panium, which is where the world is now on the verge of experiencing. At Panium, Peter is also in Jerusalem at the Pentecostal outpouring. The three lines of twelve chapters converge at Panium and Pentecost when the seal of God is impressed upon Christ’s bride and the mark of the beast is impressed upon Satan’s bride. The book of Joel is identifying the wake-up call in the parable of the ten virgins, when the Laodicean Seventh-day Adventist church awakens to the fact that they are lost.
Urang geus narékahan pikeun ngulik kitab Yoél tina sudut pandang yén Petrus dina poé Péntakosta ngaidentipikasikeun pesen Péntakostana minangka panggenapan tina Yoél. Dina tilu galur perjangjian anu masing-masing diwangun ku dua belas pasal, tilu ayat tengah tina unggal galur nyarita ngeunaan sajarah anu sarua, sarta Petrus dina sajarah éta digambarkeun keur aya babarengan jeung Yesus di Kaisaréa Filipi, nyaéta Panium, anu mangrupa tempat anu ayeuna dunya keur aya dina ambang pangalamanana. Di Panium, Petrus ogé aya di Yerusalem dina curahan Péntakosta. Tilu galur anu masing-masing dua belas pasal éta patepung di Panium jeung Péntakosta nalika meterai Allah ditekenkeun kana pangantén awéwé Kristus sarta tanda sato galak ditekenkeun kana pangantén awéwé Iblis. Kitab Yoél keur ngaidentipikasikeun panggero hudang dina pasemon sapuluh parawan, nalika garéja Laodikia Advent Poé Katujuh hudang kana kanyataan yén maranéhna leungit.
The book of Joel is set within the context of four generations.
Kitab Yoél diteundeun dina kontéks opat turunan.
The word of the Lord that came to Joel the son of Pethuel.
Firman PANGERAN nu sumping ka Yoél putra Pétuél.
Hear this, ye old men, and give ear, all ye inhabitants of the land.
Dangukeun ieu, heh para kolot, jeung regepkeun, sakabéh nu nyicingan ieu tanah.
Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten. Joel 1:1–4.
Naha ieu kungsi kajadian dina mangsa aranjeun, atawa malah dina mangsa karuhun aranjeun? Bejakeun ieu ka anak-anak aranjeun, sarta sina anak-anak aranjeun nyaritakeun ka anak-anak maranéhna, jeung anak-anak maranéhna ka turunan anu satuluyna. Anu kari ku palmerworm geus didahar ku belalang; jeung anu kari ku belalang geus didahar ku cankerworm; jeung anu kari ku cankerworm geus didahar ku hileud. Joel 1:1–4.
The “old men” are the leaders of the Laodicean Seventh-day Adventist church during the sealing time of the one hundred and forty-four thousand, and the sealing is accomplished during the outpouring of the Holy Spirit. The “old men” are represented by Ezekiel as “the ancient men.”
“Lalaki kolot” téh nyaéta para pamingpin garéja Masehi Advent Hari Ketujuh Laodikea dina mangsa pamegelan saratus opat puluh opat rébu, sarta pamegelan éta dilaksanakeun dina mangsa pancuran Roh Suci. “Lalaki kolot” ku Yehezkiel digambarkeun minangka “para lalaki sepuh.”
Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:12.
Geus saur-Na kaula ka kuring, “Anaking manusa, naha maneh geus ningali naon anu dipigawé ku para kokolot ti kulawarga Israil di nu poék, masing-masing dina kamar gambarna? Sabab maranéhna nyebut, ‘PANGERAN henteu ningali ka urang; PANGERAN geus ninggalkeun bumi.’” Yehezkiel 8:12.
Inspiration is clear that the sealing of Ezekiel chapter nine is the same sealing as chapter seven of Revelation. It is also clear that the “ancient men” of chapter eight’s four escalating abominations, are represented by the number 25. Twenty-five “ancient men” who were to be the guardians of God’s flock, are the men bowing to the sun. They are the first to be judged. In context of the sanctuary that they turn away from, they represent two courses of twelve priests and the high priest. At the Sunday law, they bow to the sun and accept the mark of the beast, pledging their agreement with the dragon, the beast and the false prophet. The 25 were typified by the 250 in the rebellion of Korah, Dathan and Abiram, who represent the threefold union that the 250 men offering incense join. The three ring leaders of apostasy died when the earth opened its mouth and swallowed them up.
Ilham écés yén panandaan dina Yeheskiel pasal salapan téh sarua jeung panandaan dina Wahyu pasal tujuh. écés deuih yén “para kokolot” dina opat kajahatan nu beuki ngaronjat dina pasal dalapan téh dilambangkeun ku angka 25. Dua puluh lima “kokolot” anu sakuduna jadi pangregep domba Allah, nya éta jalma-jalma anu sujud ka panonpoé. Maranéhna anu pangheulana dihakiman. Dina kontéks Bait Suci anu ku maranéhna dipalingan, maranéhna ngawakilan dua giliran dua belas imam jeung imam agung. Dina mangsa hukum Minggu, maranéhna sujud ka panonpoé sarta narima tanda sato galak, bari jangji satuju jeung naga, sato galak, jeung nabi palsu. Nu 25 éta dilambangkeun ku nu 250 dina pambarontakan Korah, Datan, jeung Abiram, anu ngawakilan pasatuan tilu rupa anu diasupan ku 250 lalaki anu ngahaturkeun menyan. Tilu pupuhu utama kamurtadan éta paéh nalika bumi muka sungutna sarta ngelek maranéhna.
And Moses said, Hereby ye shall know that the Lord hath sent me to do all these works; for I have not done them of mine own mind. If these men die the common death of all men, or if they be visited after the visitation of all men; then the Lord hath not sent me. But if the Lord make a new thing, and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the Lord.
Geus Musa ngandika, “Ku ieu maraneh bakal nyaho yén PANGERAN geus ngutus ka kuring pikeun ngalakukeun sakabéh perkara ieu; sabab kuring henteu ngalakukeunana tina pikiran kuring sorangan. Lamun ieu jalma-jalma paéh ku pati anu ilahar karandapan ku sakumna manusa, atawa lamun maranéhna katarajang ku nu ilahar nimpah ka sakumna manusa; mangka PANGERAN henteu ngutus ka kuring. Tapi lamun PANGERAN nyiptakeun hiji perkara anu anyar, sarta bumi muka sungutna, tuluy ngelek maranéhna katut sagala anu jadi kagunganana, sarta maranéhna turun hirup-hirup ka jero liang kubur; mangka maraneh bakal ngarti yén ieu jalma-jalma geus ngahinakeun PANGERAN.”
And it came to pass, as he had made an end of speaking all these words, that the ground clave asunder that was under them: And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. They, and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation.
Tuluy, sanggeus anjeunna rengse ngucapkeun sakabéh ieu kecap, taneuh anu aya di handapeun maranéhna beulah dua. Jeung bumi muka sungutna, tuluy neureuy maranéhna, imah-imahna, sakabéh jelema anu kagolong ka Korah, jeung sagala banda maranéhna. Maranéhna, jeung sakabéh anu kagolong ka maranéhna, turun hirup-hirup ka liang kubur, tuluy bumi nutupan maranéhna; sarta maranéhna binasa ti antara jamaah.
And all Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up also. And there came out a fire from the Lord, and consumed the two hundred and fifty men that offered incense. Numbers 16:28–35.
Sakumna Israél anu aya di sabudeureun maranéhna kabur ku sabab ngadéngé ceurik maranéhna; sabab ceuk maranéhna, “Ulah nepi ka bumi ngelek urang ogé.” Tuluy kaluar seuneu ti PANGERAN, sarta meakeun dua ratus lima puluh urang lalaki anu ngahaturkeun menyan. Bilangan 16:28–35.
The rebellion of 1888 was typified by the rebellion of Korah, Dahan, Abiram and the 250 men who offered incense. The 250 men had formed an alliance with a threefold confederacy that arrives at the Sunday law when the United States, the earth beast opens its mouth and speaks as a dragon. At that point, the latter rain is poured out without measure, just as the 250 men that offered incense were destroyed by fire coming down from heaven. The 250 men represent a false religious system who are destroyed during the outpouring of the latter rain at the Sunday law. The earth opening up on Korah and his cohorts, is the earthquake of Revelation eleven, that identifies the United States opening its mouth and speaking as a dragon. When the fire came down out of heaven on the 250, it typified the fire of Elijah at Mount Carmel, when those false prophets were slain. Elijah’s fire at Mount Carmel aligns with the Sunday law, so the fire upon the 250 men is the Sunday law fire of the latter rain.
Pangbarontakan taun 1888 dilambangkeun ku pangbarontakan Korah, Datan, Abiram, jeung 250 urang anu ngaduruk menyan. Eta 250 urang geus ngawangun hiji pakumpulan jeung hiji konfederasi rangkep tilu anu nepi ka hukum Minggu nalika Amérika Sarikat, nya eta sato galak ti bumi, muka sungutna sarta nyarita kawas naga. Dina mangsa eta, hujan panungtungan dituangkeun tanpa ukuran, sarua saperti 250 urang anu ngaduruk menyan dibinasakeun ku seuneu anu turun ti sawarga. Eta 250 urang ngawakilan hiji sistem agama palsu anu dibinasakeun salila curahan hujan panungtungan dina hukum Minggu. Bumi anu muka kana Korah jeung balad-baladna, nya eta lini dina Wahyu sabelas, anu nandaan Amérika Sarikat muka sungutna sarta nyarita kawas naga. Nalika seuneu turun ti sawarga kana eta 250 urang, eta ngalambangkeun seuneu Elia di Gunung Karmel, nalika nabi-nabi palsu eta dipaehan. Seuneu Elia di Gunung Karmel sajajar jeung hukum Minggu, ku kituna seuneu anu tumiba kana 250 urang teh nya eta seuneu hukum Minggu tina hujan panungtungan.
The passage in Numbers dealing with Korah’s rebellion, is prophetically aligned with the rebellion against the message of the Promised Land, as presented by Joshua and Caleb. That rebellion represents the biblical “day of provocation.” The passage of Korah’s rebellion says, “ye shall understand that these men have provoked the Lord.”
Bagian dina Bilangan anu nyaritakeun ngeunaan pambrontakan Korah, sacara nubuatan saluyu jeung pambrontakan ngalawan pesen ngeunaan Tanah Jangji, sakumaha ditepikeun ku Yosua jeung Kaleb. Pambrontakan éta ngagambarkeun “poé panggugah amarah” nurutkeun Alkitab. Bagian ngeunaan pambrontakan Korah nyebut kieu, “maraneh bakal ngarti yen ieu jelema-jelema geus ngangsonan PANGERAN.”
It is the wise who understand, and the wise are to understand that the history of Korah’s rebellion, is to be laid upon the rebellion against Joshua’s message of the Promised Land. That rebellion took place at Kadesh, and both Kadesh and Korah’s rebellion are the rebellion of Seventh-day Adventism at the Sunday law. Korah and the 250 men who offered incense, typified the 25 men bowing to the sun in Ezekiel 8. The ancient men in Ezekiel eight represent the fourth of four escalating abominations, that are accomplished in Jerusalem, the symbol of God’s church.
Anu wijaksana anu ngartos, sarta anu wijaksana kudu ngartos yén sajarah pemberontakan Korah kudu ditumpangkeun kana pemberontakan ngalawan amanat Yosua ngeunaan Tanah Perjangjian. Pemberontakan éta lumangsung di Kades, sarta boh Kades boh pemberontakan Korah téh mangrupa pemberontakan Adventisme Poé Katujuh dina hukum Minggu. Korah jeung 250 lalaki anu ngurbankeun menyan, ngalambangkeun 25 lalaki anu sujud ka panonpoé dina Ezekiel 8. Para kokolot dina Ezekiel dalapan ngalambangkeun kaopat tina opat kakirangan anu beuki ngaronjat, anu dilaksanakeun di Yerusalem, lambang garéja Allah.
The first abomination is the image of jealousy, the second is hidden chambers, the third is weeping for Tammuz and then the 25 men bow down to the sun. Then chapter nine identifies those who are sighing and crying for the abominations, represented in chapter eight. Those that sigh and cry are sealed by the angel that ascends from the east. An angel is a messenger, and represents a message.
Kakawasaan anu kahiji nyaéta arca timburu, anu kadua nyaéta kamar-kamar nu disumputkeun, anu katilu nyaéta ceurik pikeun Tammuz, tuluy dua puluh lima lalaki sujud ka panonpoé. Saterusna pasal salapan ngaidéntifikasi jalma-jalma anu ngahuleng jeung ceurik ku sabab kakawasaan-kakawasaan anu dilambangkeun dina pasal dalapan. Jalma-jalma anu ngahuleng jeung ceurik téh disegel ku malaikat anu naék ti wetan. Malaikat téh utusan, sarta ngawakilan hiji amanat.
The sealing message from the east, is the message of the east wind, which is the message of Islam. Once the one hundred and forty-four thousand are sealed, the destroying angels begin their work, right where the external line of prophecy teaches that “national apostasy is followed by national ruin.” Before the judgment is accomplished upon those represented by Korah, the rebels are taken outside of Jerusalem. The wicked are removed from Jerusalem, for it is not the righteous that flee Jerusalem.
Pesen panyegelan ti wetan téh nyaéta pesen angin wetan, anu mangrupa pesen Islam. Sanggeus saratus opat puluh opat rébu geus diségel, para malaikat anu ngancurkeun mimiti ngalaksanakeun pagawéan maranéhna, pas dina titik anu garis lahiriah tina nubuat ngajarkeun yén “murtad nasional dituturkeun ku karuksakan nasional.” Saméméh panghukuman dilaksanakeun ka jalma-jalma anu dilambangkeun ku Korah, para pemberontak dibawa ka luar Yerusalem. Anu-jahat dipiceun ti Yerusalem, sabab lain jalma-jalma bener anu ngungsi ti Yerusalem.
Moreover the spirit lifted me up, and brought me unto the east gate of the Lord’s house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.
Sumawona Roh ngangkat ka kuring, tuluy mawa kuring ka gapura wetan Bait PANGERAN, anu nyanghareup ka wetan; sarta, lah, di lawang gapura éta aya dua puluh lima urang lalaki; di antara maranéhna kuring nempo Yaazanya bin Azur, jeung Pelatya bin Benaya, para pamingpin rahayat.
Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh.
Tuluy anjeunna ngandika ka abdi, “He anak manusa, ieu teh jalma-jalma anu ngarancang kajahatan jeung méré piwuruk anu jahat di ieu kota; anu maranehna nyebut, ‘Teu acan deukeut; hayu urang ngawangun imah-imah: ieu kota teh kawas kuali, ari urang teh dagingna.’”
Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord;
Ku sabab kitu, ramalkeun ngalawan maranéhna, ramalkeun, eh anak manusa. Jeung Roh PANGERAN tumiba ka kuring, sarta ngandika ka kuring, Ucapkeun; Kieu timbalan PANGERAN;
Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I am the Lord. This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you.
Kieu anu ku maraneh geus diucapkeun, eh kulawarga Israél; sabab Kami terang kana hal-hal anu nembongan dina pikiran maraneh, unggal-unggalna. Maraneh geus ngalobaan anu dipaéhan ku maraneh di ieu kota, sarta geus ngeusian jalan-jalanna ku jalma-jalma anu dipaéhan. Ku sabab éta, kieu saur PANGERAN Nu Maha Agung: Jalma-jalma maraneh anu dipaéhan, anu ku maraneh geus diteundeun di tengah-tengahna, maranéhna téh dagingna, jeung ieu kota téh kancahna; ari maraneh ku Kami rek dibawa kaluar ti tengah-tengahna. Maraneh geus sieun ku pedang; jeung Kami bakal ngadatangkeun pedang ka maraneh, saur PANGERAN Nu Maha Agung. Kami bakal mawa maraneh kaluar ti tengah-tengahna, sarta nyerahkeun maraneh kana panangan jalma-jalma asing, jeung bakal ngalaksanakeun hukuman-hukuman di antara maraneh. Maraneh bakal tumpur ku pedang; Kami bakal ngahakiman maraneh di tapel wates Israél; sarta maraneh bakal nyaho yén Kami ieu PANGERAN. Ieu kota moal jadi kancah maraneh, jeung maraneh ogé moal jadi daging di tengah-tengahna; tapi Kami bakal ngahakiman maraneh di tapel wates Israél: Jeung maraneh bakal nyaho yén Kami ieu PANGERAN; sabab maraneh henteu leumpang dina katetepan-katetepan Kami, ogé henteu ngalaksanakeun hukuman-hukuman Kami, tapi maraneh geus milampah nurutkeun kabiasaan bangsa-bangsa kapir anu aya di sabudeureun maraneh.
And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:1–13.
Sarta kajadian, waktu kuring ngaramalkeun, Pelatia putra Benaya pupus. Tuluy kuring sujud nepi ka raray nempel kana taneuh, sarta ngagorowok ku sora tarik, pokna, “Aduh, Gusti Allah! Naha Gusti rek ngabinasakeun tumpes sesa Israil?” Yehezkiel 11:1–13.
Jerusalem is purified at the Sunday law, when the wheat is separated from the tares. The men represented by the 25, or Korah’s 250 are taken outside, to the “border” of Jerusalem to die. 25 is the number of priests who served for a week, and when symbolized by the tenfold number of 250, it represents the worldwide church, for ten is a symbol of worldwide. The church militant is defined as the church made up of wheat and tares, and the church triumphant represents the church that is only wheat.
Yerusalem dipurifikasi dina waktu hukum Minggu, nalika gandum dipisahkeun ti jukut goréng. Jalma-jalma anu dilambangkeun ku 25, atawa 250 urang Korah, dibawa ka luar, ka “wates” Yerusalem pikeun paéh. 25 téh jumlah imam anu ngalalayanan salila saminggu, sarta nalika dilambangkeun ku angka sapuluh-lipet, nyaéta 250, éta ngawakilan garéja sadunya, sabab sapuluh téh lambang sadunya. Garéja nu keur bajoang ditegeskeun minangka garéja anu diwangun ku gandum jeung jukut goréng, sedengkeun garéja nu meunang kamulyaan ngawakilan garéja anu ngan ukur gandum wungkul.
“Has God no living church? He has a church, but it is the church militant, not the church triumphant. We are sorry that there are defective members, that there are tares amid the wheat. Jesus said: ‘The kingdom of heaven is likened unto a man which sowed good seed in his field: but while men slept, his enemy came and sowed tares among the wheat, and went his way…. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.’
“Naha Allah teu boga garéja anu hirup? Mantenna boga garéja, nanging éta téh garéja nu keur perang, lain garéja nu geus meunang kameunangan. Urang prihatin yén aya anggota-anggota anu cacad, yén aya jukut liar di antara gandum. Isa ngandika: ‘Karajaan sawarga disaruakeun jeung hiji jelema anu melak bibit anu hadé di kebonna: tapi waktu jalma-jalma keur saré, musuhna datang melak jukut liar di antara gandum, tuluy indit.... Ku sabab éta para abdi nu boga imah sumping sarta nyarios ka anjeunna, Juragan, naha sanés anjeun melak bibit anu hadé di kebon anjeun? ku mana atuh asalna aya jukut liar? Anjeunna ngadawuh ka maranéhna, Musuh anu ngalakonan ieu. Para abdi nyarios ka anjeunna, Naha ku kituna anjeun kersa supaya kami indit sarta ngumpulkeun éta? Tapi anjeunna ngadawuh, Ulah; bisi waktu maranéh ngumpulkeun jukut liar, maranéh ngabedol ogé gandumna babarengan jeung éta. Antepkeun duanana tumuwuh babarengan nepi ka usum panén: jeung dina waktu panén Kami baris nyarios ka para nu ngala, Kumpulkeun heula jukut liar téh, sarta beungkeutkeun dina iketan pikeun diduruk: tapi kumpulkeun gandum kana lumbung Kami.’”
“In the parable of the wheat and the tares, we see the reason why the tares were not to be plucked up; it was lest the wheat be rooted up with the tares. Human opinion and judgment would make grave mistakes. But rather than have a mistake made, and one single blade of wheat rooted up, the Master says, ‘Let both grow together until the harvest;’ then the angels will gather out the tares, which will be appointed to destruction. Although in our churches, that claim to believe advanced truth, there are those who are faulty and erring, as tares among the wheat, God is long-suffering and patient. He reproves and warns the erring, but He does not destroy those who are long in learning the lesson He would teach them; He does not uproot the tares from the wheat. Tares and wheat are to grow together till the harvest; when the wheat comes to its full growth and development, and because of its character when ripened, it will be fully distinguished from the tares.
Dina ibarat gandum jeung jukut jahat, urang ningali alesan naha jukut jahat teh henteu kudu dicabutan; nya eta supaya gandum ulah kababutan babarengan jeung jukut jahat. Pamadegan jeung pangadilan manusa bakal nyieun kasalahan-kasalahan anu beurat. Tapi tibatan nepi ka aya kasalahan kajadian, sarta hiji tangkal gandum tunggal wae kababutan, Sang Guru ngandika, “Keun duanana tumuwuh babarengan nepi ka usum panen;” tuluy para malaikat bakal ngumpulkeun jukut jahat, anu geus ditangtukeun pikeun karuksakan. Sanajan di garéja-garéja urang, anu ngaku percaya kana bebeneran anu leuwih maju, aya jalma-jalma anu cacad jeung salah, saperti jukut jahat di antara gandum, Allah teh panjang-sabar jeung sabar. Mantenna ngadawuhkeun pangbeneran jeung mapatahan ka anu salah, tapi Mantenna henteu ngancurkeun jalma-jalma anu lila dina neuleuman pangajaran anu rek diajarkeun ku Mantenna ka maranehna; Mantenna henteu ngababad jukut jahat tina gandum. Jukut jahat jeung gandum kudu tumuwuh babarengan nepi ka usum panen; waktu gandum ngahontal tumuwuhna jeung mekarna anu sampurna, sarta ku lantaran sipatna waktu geus asak, eta bakal kacida écésna kabedakeun ti jukut jahat.
“The church of Christ on earth will be imperfect, but God does not destroy His church because of its imperfection. There have been and will be those who are filled with zeal not according to knowledge, who would purify the church, and uproot the tares from the midst of the wheat. But Christ has given special light as to how to deal with those who are erring, and with those who are unconverted in the church. There is to be no spasmodic, zealous, hasty action taken by church members in cutting off those they may think defective in character. Tares will appear among the wheat; but it would do more harm to weed out the tares, unless in God’s appointed way, than to leave them alone. While the Lord brings into the church those who are truly converted, Satan at the same time brings persons who are not converted into its fellowship. While Christ is sowing the good seed, Satan is sowing the tares. There are two opposing influences continually exerted on the members of the church. One influence is working for the purification of the church, and the other for the corrupting of the people of God.” Testimonies to Ministers, 45, 46.
“Garéja Kristus di bumi bakal teu sampurna, tapi Allah henteu ngancurkeun garéja-Na ku sabab kasampurnaanana anu can kahontal. Geus aya jeung bakal aya jalma-jalma anu pinuh ku sumanget anu henteu nurut kana pangaweruh, anu rék nyucikeun garéja, jeung nyabutan jukut goréng ti tengah gandum. Tapi Kristus parantos maparin cahaya husus ngeunaan kumaha cara nyanghareupan jalma-jalma anu keur nyasar, jeung jalma-jalma anu can dirobah haténa di jero garéja. Teu meunang aya tindakan nu ngadadak, pinuh ku sumanget, jeung buru-buru ti anggota garéja pikeun megatkeun jalma-jalma anu ku maranéhna disangka cacad dina watekna. Jukut goréng bakal katémbong di antara gandum; tapi nyabutan jukut goréng, iwal lamun dilakukeun ku cara anu parantos ditangtukeun ku Allah, bakal nyababkeun karuksakan anu leuwih gedé tibatan lamun éta dibiarkeun baé. Sabot Gusti ngasupkeun kana garéja jalma-jalma anu enya-enya geus tobat, dina waktu anu sarua Iblis ogé mawa jalma-jalma anu can tobat kana pasamuanana. Sabot Kristus keur melak binih anu hadé, Iblis keur melak jukut goréng. Aya dua pangaruh anu silih lalawanan anu terus-terusan digawé ka anggota-anggota garéja. Hiji pangaruh digawé pikeun nyucikeun garéja, jeung pangaruh séjén digawé pikeun ngaruksak umat Allah.” Testimonies to Ministers, 45, 46.
The wicked are taken outside of Jerusalem to be destroyed. They are removed at the time of the harvest, which is also the time when the wheat has matured, for it is then that the wheat is gathered together as the first fruit wave offering of the two Pentecostal wave loaves. The harvesting of the first fruit of the wheat is a specific subject of biblical prophecy. The separation of the wheat and tares is addressing this very subject, and many of Christ’s parables identify this very significant prophetic waymark.
Jalma-jalma durjana dibawa kaluar ti Yerusalem pikeun dibinasakeun. Maranéhna dipiceun dina waktu panén, anu ogé mangrupa waktu nalika gandum geus asak, sabab dina mangsa éta gandum dikumpulkeun minangka persembahan unjukan buah sulung tina dua roti unjukan Pentakosta. Panén buah sulung gandum téh mangrupa poko husus dina nubuat Alkitab. Pamisahan antara gandum jeung lalangsé téh nyangkem poko ieu pisan, sarta loba pasemon Kristus nandaan ieu patok jalan nubuat anu kacida pentingna.
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
“Sakali deui, ieu misil-misil ngajar yén moal aya deui mangsa pangujian sanggeus pangadilan. Lamun padamelan Injil geus réngsé, langsung diteruskeun ku pamisahan antara nu hadé jeung nu jahat, sarta nasib unggal golongan salalanggengna geus ditangtukeun.” Christ’s Object Lessons, 123.
The wheat offering is the one hundred and forty-four thousand, and the third angel separates the wheat from the tares.
Panawaran gandum téh nyaéta nu saratus opat puluh opat rébu, sarta malaikat katilu misahkeun gandum ti antara jukut liar.
“I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.
“Saterusna kuring ningali malaikat katilu. Malaikat anu ngiringan kuring nyarios, ‘Pikasieuneun pangandika-Na, dahsyat tugasna. Anjeunna téh malaikat anu baris misahkeun gandum ti jukut, sarta nyegelekeun atawa ngabeungkeut gandum pikeun lumbung sawarga.’ Hal-hal ieu kudu ngarebut sakumna pikiran, sakumna paniten. Kuring deui ditingalikeun kana kabutuhan yén jalma-jalma anu percaya yén urang keur nampa amanat rahmat panungtungan, kudu misah ti jalma-jalma anu sapopoé narima atawa nginum kasalahan anyar. Kuring ningali yén boh ngora boh kolot teu kudu ngahadiran pasamoan jalma-jalma anu aya dina kasalahan jeung poek. Malaikat nyarios, ‘Mugia pikiran eureun cicing dina hal-hal anu taya mangpaatna.’” Manuscript Releases, jilid 5, 425.
The third angel seals the wheat and also separates the wheat from the tares. The third angel represents the Sunday law, which is where the 25 men, representing the leadership of the Laodicean Seventh-day Adventist church are taken outside of Jerusalem and judged. At that point the church militant is transformed into the church triumphant.
Malaikat katilu nyégel gandum sarta ogé misahkeun gandum tina jukut liar. Malaikat katilu ngalambangkeun hukum Minggu, nyaéta waktos nalika 25 urang lalaki, anu ngawakilan kapamingpinan garéja Advent Poé Katujuh Laodikea, dibawa ka luar Yerusalem sarta dihakiman. Dina titik éta garéja nu keur berjuang dirobah jadi garéja nu meunang kameunangan.
“The work is soon to close. The members of the church militant who have proved faithful will become the church triumphant. In reviewing our past history, having travelled over every step of advance to our present standing, I can say, Praise God! As I see what God has wrought, I am filled with astonishment and with confidence in Christ as Leader. We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and his teaching in our past history.” General Conference Bulletin, January 29, 1893.
“Pagawean ieu enggal réngsé. Para anggota garéja anu keur tarung, anu geus kabuktian satia, bakal jadi garéja anu meunang. Nalika nilik deui sajarah urang nu geus kaliwat, sanggeus ngalangkungan unggal léngkah kamajuan nepi ka kaayaan urang ayeuna, abdi tiasa nyebut, Puji ka Allah! Nalika abdi ningali naon anu geus dipigawé ku Allah, abdi pinuh ku kahéranan sarta ku kayakinan ka Kristus salaku Pamingpin. Urang teu boga nanaon anu kudu dipikasieun pikeun mangsa nu bakal datang, iwal lamun urang poho kana jalan anu ku Gusti geus dipaké pikeun mingpin urang, sarta kana pangajaran-Na dina sajarah urang nu geus kaliwat.” General Conference Bulletin, 29 Januari 1893.
The prophetic subject of the separation of the tares from the wheat is a major subject of Bible prophecy. Christ cleansing the temple is an illustration of this work, the climax occurs at the Sunday law, for we the see those who were to be judged taken to the border of Jerusalem to die.
Jejer poko profétik ngeunaan papisahan jukut lalang ti gandum téh mangrupa poko utama dina nubuat Alkitab. Kristus anu nyucikeun Bait Suci téh mangrupa gambaran tina pagawéan ieu; puncakna kajadian dina mangsa hukum Minggu, sabab urang ningali yén jalma-jalma anu kudu dihukum dibawa ka wates Yérusalém pikeun maot.
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Waktu Yesus ngamimitian palayanan umum-Na, Anjeunna nyucikeun Bait Allah tina panajisan sacrilegious anu ngotoranana. Di antara kalakuan-kalakuan panungtung dina palayanan-Na nya éta panyucian Bait Allah anu kadua kalina. Kitu deui, dina padamelan panungtung pikeun méré panggeuing ka dunya, aya dua panggero anu béda anu ditepikeun ka garéja-garéja. Amanat malaikat anu kadua nya éta, ‘Babul geus rubuh, geus rubuh, kota anu agung éta, ku sabab manéhna geus ngajadikeun sakumna bangsa nginum anggur amarah tina cabulna’ (Wahyu 14:8). Jeung dina sora tarik amanat malaikat anu katilu kadéngé hiji sora ti sawarga, pokna, ‘Kaluarlah ti dinya, umat-Ku, supaya maranéh ulah milu kana dosa-dosana, jeung supaya maranéh ulah narima tina tulah-tulahna. Sabab dosa-dosana geus nepi ka langit, sarta Allah geus nginget kajahatan-kajahatanana’ (Wahyu 18:4, 5).” Selected Messages, buku 2, 118.
The church of wheat and tares exists until the Sunday law crisis when the tares are removed, not by human strength, but by the third angel—which represents the Sunday law, but also the message of the latter rain then swelling into a loud cry. The tares are an element of the prophetic testimony, as is the wheat. The providence of God reaches the Sunday law and the third angel purifies the temple the second time. He cleansed it on October 22, 1844, and the second temple cleansing is the Sunday law.
Garéja gandum jeung jukut-goréng téh aya nepi ka krisis hukum Minggu, waktu jukut-goréng éta disingkirkeun, lain ku kakuatan manusa, tapi ku malaikat katilu—anu ngalambangkeun hukum Minggu, tapi ogé amanat hujan panungtungan anu harita ngagedéan jadi panjerit tarik. Jukut-goréng téh mangrupa unsur tina kasaksian nubuat, sakumaha ogé gandum. Pamingpinan Allah ngahontal kana hukum Minggu, sarta malaikat katilu nyucikeun Bait Allah pikeun kadua kalina. Mantenna geus nyucikeun éta dina tanggal 22 Oktober 1844, sarta panyucian kadua Bait Allah téh nyaéta hukum Minggu.
The external elements of history that lead to the Sunday law are a major element of the testimony of the church triumphant, as are the tares, the wheat and the binding of the two classes. The closing messages of Revelation are the three angels’ messages, and they separate and bind the two classes, but it is important to see that Sister White identifies that those “closing messages,” “ripen the harvest.” The closing message that ripens the harvest is the latter rain, and it is the fire that binds the 250 men “as fagots for the fires of destruction.”
Unsur-unsur lahiriah dina sajarah anu ngantarkeun kana hukum Minggu mangrupakeun unsur utama dina kasaksian garéja anu unggul, sakumaha halna jeung lalang, gandum, jeung pangabeungkeutan dua golongan éta. Amanat panutup dina Wahyu téh nya éta amanat tilu malaikat, sarta éta misahkeun jeung meungkeut dua golongan éta, tapi penting pikeun nenjo yén Sister White netelakeun yén “amanat panutup” éta “ngamatangkeun panén.” Amanat panutup anu ngamatangkeun panén téh nyaéta hujan panungtungan, sarta éta téh seuneu anu meungkeut 250 lalaki “saperti sapepet suluh pikeun seuneu karuksakan.”
“To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.
“Ka Yohanes dipuka pamandangan-pamandangan anu jeru tur ngageuing ati ngeunaan pangalaman garéja. Anjeunna ningali kaayaan, bahaya-bahaya, pasaliaan-pasaliaan, jeung pamungkasna kasalametan umat Allah. Anjeunna nyatet amanat-amanat panutup anu bakal matengkeun panén bumi, boh jadi beungkeutan gandum pikeun lumbung sawarga boh jadi iketan suluh pikeun seuneu karuksakan. Jejer-jejer anu kacida pentingna dipedalkeun ka anjeunna, utamana pikeun garéja panungtung, supaya jalma-jalma anu baris malik tina kasalahan ka bebeneran meunang pangajaran ngeunaan bahaya-bahaya jeung pasaliaan-pasaliaan anu aya di hareupeun maranéhna. Moal aya anu kudu cicing dina poék ngeunaan naon anu bakal tumiba ka bumi.” The Great Controversy, 341.
His cleansing of the temple, is also illustrated by the work of the Dirt Brush man who John the Baptist introduced as the One who followed his ministry. He is the one who sweeps out the rubbish in Miller’s dream.
Ngabersihkeun Bait Suci ku Mantenna, ogé digambarkeun ku padamelan lalaki Sikat Kokotor anu ku Yohanes Pembaptis diwanohkeun minangka Anjeunna anu nuturkeun palayananana. Anjeunna téh anu nyapuan kaluar sagala runtah dina impian Miller.
“The Lord is about to reveal the difference between the righteous and the wicked; for his ‘fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into his garner; but he will burn up the chaff with unquenchable fire.’” Review and Herald, November 8, 1892.
“PANGERAN geus rék nganyatakeun bédana antara anu bener jeung anu jahat; sabab ‘paré-Na aya dina panangan-Na, sarta Mantenna bakal ngabersihan tempat pangirikan-Na nepi beresih, jeung ngumpulkeun gandum-Na ka lumbung-Na; ari hamina mah bakal diduruk ku seuneu anu moal bisa dipareuman.’” Review and Herald, November 8, 1892.
Isaiah is referenced by Sister White, when she identified that in 1849 the Lord had stretched out his hand a second time to gather the remnant of His people, and Isaiah and Sister White are identifying the final gathering of the one hundred and forty-four thousand. The process of gathering includes the scattering and gathering represented as the first disappointment, that leads to the gathering at the end of a tarrying time. Each of these elements of the sealing of the one hundred and forty-four thousand is a specific topic of biblical prophecy. The external history which the Lord employs as His tool to bring sin to its conclusion is represented in Daniel 11:11; and the final gathering is found in Isaiah 11:11; and the end of the tarrying time is found in Revelation 11:11 and the separation of the wheat and tares at the Sunday law is located in Ezekiel 11:11:
Yesaya dirujuk ku Sadérék White nalika anjeunna nétélakeun yén dina taun 1849 Gusti parantos ngulinkeun panangan-Na pikeun kadua kalina guna ngumpulkeun umat-Na anu kari, sarta Yesaya jeung Sadérék White sami-sami nandaan pangumpulan panungtungan tina saratus opat puluh opat rébu. Prosés pangumpulan éta ngawengku paburencayna jeung pangumpulan deui anu digambarkeun minangka kuciwa kahiji, anu nungtun kana pangumpulan dina ahir hiji mangsa nungguan. Unggal unsur tina pamaséhan saratus opat puluh opat rébu ieu téh hiji jejer husus dina nubuat Alkitab. Sajarah lahiriah anu ku Gusti dipaké minangka pakakas-Na pikeun mawa dosa kana kacindekan ahirna digambarkeun dina Daniel 11:11; sarta pangumpulan panungtungan kapanggih dina Yesaya 11:11; sarta ahir mangsa nungguan kapanggih dina Wahyu 11:11, jeung pamisahan gandum jeung jukut liar dina hukum Minggu ayana dina Yehezkiel 11:11:
This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.
Kota ieu moal jadi kuali maranéh, jeung maranéh ogé moal jadi daging di jerona; tapi Kami bakal ngahakiman maranéh di wates Israil. Yehezkiel 11:11.
In Joel, the “new wine” is cut off from the ancient old men who were to be the guardians of the sanctuary. The message of the Midnight Cry is the new wine of Joel, and the fire that comes down at the Sunday law has been typified by the Pentecostal fire. That fire represents a message, which is the new wine, but it is also the message that destroys the 250 men who offered incense. The Laodicean Seventh-day Adventist church ends at the Sunday law, for it is then that the fire is poured out without measure and it destroys the 250 men who offered incense; it therefore destroys their system of worship.
Dina Yoél, “anggur anyar” dipupus ti para kolot baheula anu kuduna jadi pangreksa tempat suci. Amanat Panjerit Tengah Peuting teh nya eta anggur anyar dina Yoél, sarta seuneu anu turun dina hukum Minggu geus dipralambangkeun ku seuneu Pentakosta. Eta seuneu ngawakilan hiji amanat, nya eta anggur anyar, tapi eta oge nya eta amanat anu ngancurkeun 250 urang lalaki anu ngurbankeun menyan. Garéja Advent Hari Katujuh Laodikia lekasan dina hukum Minggu, sabab dina mangsa eta seuneu dicurangkeun tanpa ukuran sarta ngancurkeun 250 urang lalaki anu ngurbankeun menyan; ku kituna, eta ngancurkeun sistim ibadah maranehanana.
If the Seventh-day Adventist church were faithful at the Sunday law, the power and might of the United States government will close it down. If it is unfaithful, it will simply change its name to First-day Adventist church or some other close facsimile. Righteous or unrighteous the Seventh-day Adventist church does not go beyond the Sunday law. The prophetic testimony identifies that Adventism has rejected the message of the old paths at 9/11, and those old paths lead to the shut door at the Sunday law. The 25 men were represented in Ezekiel’s passage by “Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.”
Lamun gareja Advent Poé Katujuh satia dina mangsa hukum Minggu, kakawasaan jeung kakuatan pamaréntah Amérika Serikat bakal nutup éta. Lamun henteu satia, éta ngan saukur bakal ngarobah ngaranna jadi gareja Advent Poé Kahiji atawa kana rupa séjén anu ampir sarua. Boh bener boh teu bener, gareja Advent Poé Katujuh moal ngalangkungan hukum Minggu. Kasaksian nubuat netelakeun yén Adventisme geus nampik amanat jalan-jalan baheula dina 9/11, sarta jalan-jalan baheula éta nungtun ka panto anu katutup dina mangsa hukum Minggu. Dua puluh lima lalaki éta digambarkeun dina petikan Yehezkiel ku “Jaazaniah bin Azur, dan Pelatiah bin Benaiah, pangeran-pangeran rahayat.”
Their name’s profess the characteristics of God’s people, but it is simply profession. Jaazaniah means God hears, and he is the son of Azur, which means to help and protect. Sister White says the 25 men were to be the guardians, as represented by “Azur.” His son professes to “hear” God, but he is the class that seeing, they see not, and hearing, they hear not. Pelatiah means delivered of God, and his father “Benaiah,” means God has built. When Ezekiel finished his warning message Pelatiah died.
Ngaran maranéhna ngébréhkeun ciri-ciri umat Allah, tapi éta ukur pangakuan wungkul. Jaazaniah hartina Allah ngadangu, sarta anjeunna téh putra Azur, anu hartina nulungan jeung ngajaga. Sister White nyebutkeun yén 25 lalaki éta kuduna jadi para pangreksa, saperti dilambangkeun ku “Azur.” Putrana ngaku “ngadangu” Allah, tapi anjeunna kaasup golongan anu ningali, maranéhna henteu ningali, jeung ngadangu, maranéhna henteu ngadangu. Pelatiah hartina dibébaskeun ku Allah, sarta ramana, “Benaiah,” hartina Allah geus ngawangun. Nalika Ezekiel ngaréngsékeun amanat pangéling-ngélingna, Pelatiah maot.
This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:11–13.
Eta kota moal jadi kawah maraneh, jeung maraneh gé moal jadi daging di tengahna; sabalikna, Kami baris ngahakiman maraneh di wates Israil. Jeung maraneh bakal nyaho yén Kami teh PANGERAN; sabab maraneh henteu leumpang nurut kana katetepan-katetepan Kami, jeung henteu ngalaksanakeun hukum-hukum Kami, tapi malah nurut kana kalakuan bangsa-bangsa kapir anu aya ngurilingan maraneh. Jeung kajadian, waktu kuring keur ngaramalkeun, Pelatya putra Benaya maot. Tuluy kuring nyungsebkeun beungeut ka taneuh, sarta sasambat ku sora tarik, pok kieu, Aduh Gusti ALLAH! Naha Anjeun rek ngabinasakeun sakabéh sesa Israil? Yehezkiel 11:11–13.
Pelatiah died at the loud cry of Ezekiel. The wheat died in the street on July 18, 2020 in fulfillment of Revelation eleven. The wheat are Moses and Elijah, the first author of God’s Word, and the promise of Elijah to come, is the last statement in the Old Testament. Alpha and Omega are slain in the street of Sodom and Egypt, but they are resurrected in 2024, as represented in Revelation 11:11. While they were dead, Sodom and Egypt rejoiced. Ezekiel places the death of Pelatiah in the time of the remnant when he says, “Ah Lord God! wilt thou make a full end of the remnant of Israel?” Sodom is the Seventh-day Adventist church in the time of the remnant, according to Isaiah.
Pelatiah pupus dina ceurik tarik Yézkiel. Gandum pupus di jalan dina 18 Juli 2020 dina panggenepan Wahyu sabelas. Gandum téh nyaéta Musa jeung Élia, pangarang kahiji tina Firman Allah, jeung jangji ngeunaan Élia anu bakal sumping, nyaéta pernyataan panungtungan dina Perjangjian Heubeul. Alfa jeung Omega dipaéhan di jalan Sodom jeung Mesir, tapi maranéhna dihirupkeun deui dina 2024, sakumaha digambarkeun dina Wahyu 11:11. Salila maranéhna paéh, Sodom jeung Mesir bungah. Yézkiel nempatkeun pupusna Pelatiah dina mangsa umat sésa nalika anjeunna nyebut, “Aduh Gusti Allah! naha Gusti rék nyieun tungtung lengkep ka umat sésa Israél?” Sodom nyaéta garéja Advent Poé Katujuh dina mangsa umat sésa, nurutkeun Yesaya.
Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider.
Dengekeun, eh langit, jeung sing imeut, eh bumi; sabab PANGERAN parantos ngandika, “Kami parantos ngagedékeun jeung ngasuh barudak, tapi maranéhna geus muru ngalawan ka Kami. Sapi nyaho kana nu bogana, jeung kalde nyaho kana palungan dununganana; tapi Israil henteu nyaho, umat Kami henteu nganggap.”
Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken anymore? ye will revolt more and more: the whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment. Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers. And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.
Eh bangsa nu pinuh ku dosa, umat nu kabeurat ku kajahatan, turunan jalma-jalma nu ngalakonan kalaliman, barudak nu ngaruksak: maranéhna geus ninggalkeun PANGERAN, geus ngamurkaan Nu Maha Suci ti Israil, maranéhna geus murtad, malik ka tukang. Ku naon maranéh rék dipaéhan deui? maranéh bakal beuki murtad waé: sakabéh sirah gering, jeung sakabéh haté leuleus. Ti dampal suku nepi ka hulu teu aya bagian nu cageur; ngan tatu, jeung bareuh, jeung borok nu ngaborok: éta henteu diperesihan, henteu dibebat, jeung henteu dilemeskeun ku minyak. Nagara maranéh jadi suwung, kota-kota maranéh diduruk ku seuneu: tanah maranéh, ku urang asing didahar di hareupeun maranéh, sarta jadi suwung, saperti diruksak ku urang asing. Jeung putri Sion ditinggalkeun kawas pondok di kebon anggur, kawas saung di kebon bonténg, kawas hiji kota nu dikepung.
Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah. Hear the word of the Lord, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. Isaiah 1:2–10.
Upami lain ku Gusti Nu Maha Kawasa ngantepkeun ka urang sakur remnant anu leutik pisan, tangtu urang geus jadi saperti Sodom, sarta urang geus sarua jeung Gomora. Dangukeun firman PANGERAN, he para pamingpin Sodom; dengekeun hukum Allah urang, he umat Gomora. Yesaya 1:2–10.
Moses and Elijah are slain in Sodom and Egypt during the period of the remnant. Egypt is a symbol of corrupted statecraft and Sodom of corrupted churchcraft. Pelatiah the son of Benaiah dies at the Sunday law, which Isaiah aligns with the biblical day of provocation, which is either 1863, or the Sunday law. Pelatiah the son of Benaiah represents a counterfeit of those who actually hear the Word of God. In the time of the remnant those represented by Moses and Elijah are slain and then resurrected. That resurrection began with a voice in the wilderness in July of 2023. From 2024 the final separation of the wheat and tares has been under way.
Musa jeung Elia dipaéhan di Sodom jeung Mesir dina mangsa sésa. Mesir mangrupa lambang kanagaraan anu geus ruksak, jeung Sodom ngalambangkeun kagerejaan anu geus ruksak. Pelatya putra Benaya maot dina hukum Minggu, anu ku Yesaya disaluyukeun jeung poé pangbangkitan dina Kitab Suci, anu boh taun 1863, boh hukum Minggu. Pelatya putra Benaya ngawakilan palsu tina maranéhna anu saenyana ngadéngé Firman Allah. Dina mangsa sésa, maranéhna anu dilambangkeun ku Musa jeung Elia dipaéhan, tuluy dihirupkeun deui. Kabangkitan éta dimimitian ku hiji sora di padang gurun dina bulan Juli 2023. Ti taun 2024, pamisahan ahir antara gandum jeung jukut-jukutan geus lumangsung.
At the Sunday law the Seventh-day Adventist church will know that they are lost.
Dina hukum Minggu, garéja Advent Poé Katujuh bakal nyaho yén maranéhna leungit.
This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Ezekiel 11:11–13.
Kota ieu moal jadi kawah maraneh, jeung maraneh moal jadi daging di tengahna; tapi Kami baris ngahakiman maraneh di wates Israil. Jeung maraneh bakal nyaho yén Kami teh PANGERAN; sabab maraneh henteu leumpang dina katetepan-katetepan Kami, jeung henteu ngalaksanakeun putusan-putusan Kami, tapi geus milampah nurutkeun adat kabiasaan bangsa-bangsa kapir anu aya di sabudeureun maraneh. Jeung kajadian, nalika kuring keur ngaramalkeun, Pelatya bin Benaya maot. Yehezkiel 11:11–13.
The death of Pelatiah, whose names means delivered by God, means in context, delivered unto death, at the same point that the eleventh-hour workers are delivered from the hand of the king of the north in verse forty-one of Daniel eleven. Pelatiah is delivered into the hand of the king of the north at the Sunday law. Pelatiah, the son of Benaiah, meaning “what God’s has built.” At the very point where God has once again built a temple, to lift up as the church triumphant at the Sunday law, those represented by Pelatiah are delivered unto death, for rather than participating in the work of building up the old waste places, they were building themselves Tobiah’s tomb. Pelatiah represents Isaiah’s head to the toe, a body that is completely laden with sin. That body is the Laodicean Seventh-day Adventist church at the conclusion of four generations of progressive rebellion, that Isaiah expresses as an escalating rebellion when he states, “revolt more and more.” In the final testing process which began in 2024, the wheat is dead for three and a half days, then resurrected, at which point they shall know that the Lord is God.
Pupusna Pelatia, anu ngaranna hartina dibébaskeun ku Allah, dina kontéks ieu hartina dibébaskeun kana pupusna, dina titik anu sarua nalika para pagawe jam kasabelas dibébaskeun tina panangan raja ti kalér dina ayat opat puluh hiji tina Daniel sabelas. Pelatia dibikeun kana panangan raja ti kalér dina hukum Minggu. Pelatia, putra Benaya, hartina “anu geus diwangun ku Allah.” Pas pisan dina waktu Allah sakali deui ngawangun hiji Bait Allah, pikeun diangkat jadi gareja anu unggul dina hukum Minggu, jalma-jalma anu dilambangkeun ku Pelatia dibikeun kana pupusna, sabab tibatan milu dina pagawean ngawangun deui tempat-tempat ruksak baheula, maranéhna malah keur ngawangun kuburan Tobia keur dirina sorangan. Pelatia ngalambangkeun sirah nepi ka dampal suku dina Yesaya, hiji awak anu sagemblengna pinuh ku dosa. Eta awak teh gareja Advent Poé Katujuh Laodikea dina panutup opat turunan tina pemberontakan anu beuki maju, anu ku Yesaya diungkabkeun minangka pemberontakan anu ngaronjat nalika anjeunna nyebut, “beuki nyieun durhaka.” Dina prosés pangujian pamungkas anu dimimitian dina taun 2024, gandum paéh salila tilu satengah poé, tuluy dihudangkeun deui, dina titik éta maranéhna bakal nyaho yén PANGERAN teh Allah.
Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.
Ku kituna ngaramalna, sarta bejakeun ka maranéhna, Kieu timbalan PANGERAN Allah; Tingali, eh umat Kami, Kami rek muka kuburan-kuburan aranjeun, sarta ngaluarkeun aranjeun ti jero kuburan-kuburan aranjeun, tuluy mawa aranjeun asup ka tanah Israil. Jeung aranjeun bakal nyaho yén Kami teh PANGERAN, nalika Kami geus muka kuburan-kuburan aranjeun, eh umat Kami, sarta ngaluarkeun aranjeun ti jero kuburan-kuburan aranjeun, Jeung Kami bakal nempatkeun Roh Kami dina diri aranjeun, sarta aranjeun bakal hirup, tuluy Kami bakal netepkeun aranjeun di tanah aranjeun sorangan: harita aranjeun bakal nyaho yén Kami, PANGERAN, geus ngandika kitu, sarta geus ngalaksanakeunana, timbalan PANGERAN. Yehezkiel 37:12–14.
The counterfeit priesthood who are represented by 25 at the Sunday law, shall then know the Lord is God. The wheat know that the Lord is God in 2024, and the tares wake up to that knowledge at the Sunday law, when it is too late. The period begins with a grave and resurrection and ends with a grave and no resurrection. The wheat at the beginning know God, when He fulfills the resurrection of Revelation eleven, and the tares know at the Sunday law earthquake of the same chapter. In between those two waymarks the testing process of the latter rain brings both classes to maturity for the harvest.
Imamat palsu, anu dilambangkeun ku 25 dina hukum Minggu, engké bakal nyaho yén PANGERAN téh Allah. Gandum nyaho yén PANGERAN téh Allah dina taun 2024, sarta jukut liar hudang kana pangaweruh éta dina hukum Minggu, nalika geus kasep teuing. Mangsa éta dimimitian ku kubur jeung kabangkitan, sarta ditungtungan ku kubur jeung taya kabangkitan. Gandum dina awalna nyaho ka Allah, nalika Anjeunna ngalaksanakeun kabangkitan dina Wahyu sabelas, sarta jukut liar nyaho dina lini hukum Minggu dina pasal anu sarua. Di antara dua waymark éta, prosés pangaujian tina hujan panungtung mawa duanana golongan kana kadewasaan pikeun panén.
Joel’s message is the song of the vineyard, but the first issue it raises is whether men can recognize the latter days, by the former days. The “old men” in Joel could not do that, for when the wake-up call arrives at midnight, they are cut off—spewed out of the mouth of the Lord, right where the earth beast opens it’s mouth to speak, which is also where Balaam’s ass spoke, and where John the Baptist’s father spoke.
Amanat Yoel teh nya éta pupujian kebon anggur, tapi perkara kahiji anu diangkatna nyaéta naha manusa bisa ngawanoh poe-poe panungtungan tina poe-poe baheula. “Jalma-jalma kolot” dina kitab Yoel teu bisa ngalakukeun éta, sabab waktu panggero hudang sumping dina tengah peuting, maranéhna dipareuman—dipiceun kaluar tina sungut Gusti, pas di dinya tempat sato galak bumi muka sungutna pikeun nyarita, anu ogé tempat kalde Balaam nyarita, jeung tempat bapa Yohanes Pambaptis nyarita.
The judgment upon the “old ancient men” is based upon the question of whether this has happened in the days of your forefathers? The passage opens by saying, “hear this.” It then sets forth two witnesses, one of four generations of men and the other four types of insects. Then they are awakened at the Midnight Cry, only to find they are passed by as God’s chosen covenant people. They are not passed by because they had no wine, they are passed by because they have the wrong wine. In the parable of the ten virgins, Joel’s new wine is oil.
Pangadilan ka “lalaki-lalaki kolot baheula” dumasar kana patalékan naha ieu kungsi kajadian dina mangsa karuhun maranéh? Ieu petikan dimimitian ku nyebut, “dengekeun ieu.” Tuluy éta nempatkeun dua saksi, hiji nyaéta opat generasi manusa, jeung nu séjénna opat rupa serangga. Satuluyna maranéhna dihudangkeun dina Saur Tengah Peuting, ngan ukur pikeun manggihan yén maranéhna kaliwatan minangka umat perjangjian pilihan Allah. Maranéhna lain kaliwatan lantaran teu boga anggur, maranéhna kaliwatan lantaran boga anggur anu salah. Dina misil sapuluh parawan, anggur anyar Joel téh nyaéta minyak.
Their salvation is placed in the terms of whether they receive the “new wine” of the latter rain message. The “old and ancient men” are also portrayed as “the drunkards of Ephraim” by Isaiah, and Ephraim is not represented in the sealed in Revelation seven. He is replaced by his brother Manasseh. It is difficult to find a more wicked king than Manasseh, but he replaces the drunkards of Ephraim.
Kasalametan maranéhna ditempatkeun dina patokan naha maranéhna nampi “anggur anyar” tina pekabaran hujan panungtungan. “Jalma-jalma kolot jeung anu geus sepuh” ogé digambarkeun ku Yesaya salaku “jalma-jalma mabok ti Éfraim,” sarta Éfraim henteu kagambarkeun di antara jalma-jalma anu diségél dina Wahyu tujuh. Anjeunna digantikeun ku lanceukna, Manasé. Hésé manggihan raja anu leuwih jahat tibatan Manasé, tapi anjeunna ngagantikeun jalma-jalma mabok ti Éfraim.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
Golongan anu teu ngarasa sedih ku kamunduran rohani dirina sorangan, jeung teu ngarandeg ku dosa-dosa batur, bakal ditinggalkeun tanpa meterai Allah. Gusti maréntahkeun utusan-utusan-Na, nya éta jalma-jalma anu nyekel pakarang pangbantaian dina leungeunna: “Turutan manéhna ngaliwatan kota, tuluy tumpes; panon maranéh ulah neuteup kalawan welas, jeung ulah boga karunya: paéhan sakabéhna, boh nu kolot boh nu ngora, boh parawan, boh budak leutik, jeung awéwé; tapi ulah ngadeukeutan saurang ogé anu aya tandana; sarta mimitian ti tempat suci Kami. Tuluy maranéhna mimiti ti para kokolot anu aya di hareupeun Bait.”
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.
“Di dieu urang ningali yén gareja—tempat suci Gusti—nya éta anu pangheulana karasa ku hanteman murka Allah. Para kokolot, jalma-jalma anu ku Allah geus dipaparinkeun caang anu gedé sarta anu geus nangtung jadi pangreksa kapentingan rohani umat, geus ngahianat kapercayaan anu dipasrahkeun ka maranéhna. Maranéhna geus nyekel pamadegan yén urang teu kudu ngarep-ngarep mujijat jeung panyatakeun anu écés tina kakawasaan Allah saperti dina poé-poé baheula. Jaman geus robah. Kecap-kecap ieu nguatkeun kateuercayaan maranéhna, sarta maranéhna nyebut: Gusti moal ngalakukeun anu hadé, kitu deui moal ngalakukeun anu goréng. Anjeunna kacida welas-asihna nepi ka moal nganjang ka umat-Na ku pangadilan. Ku kituna, ‘Damai jeung kaamanan’ jadi patinggorowok ti jalma-jalma anu moal kungsi deui ngagedékeun sora maranéhna kawas tarompét pikeun némbongkeun ka umat Allah palanggaran-palanggaran maranéhna jeung ka kulawarga Yakub dosa-dosa maranéhna. Anjing-anjing bisu anu teu daék ngagogog ieu téh jalma-jalma anu ngarasakeun pamales kanyeri anu adil ti Allah anu kaganggu ku kasalahan. Lalaki, mojang, jeung budak leutik kabéh binasa babarengan.
“The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.
“Kajahatan-kajahatan anu matak jalma-jalma satia ngahuleng jeung ceurik téh ngan saukur nu katingali ku panon anu kawates, padahal dosa-dosa anu pangparna, anu ngagerakkeun cemburu Allah anu murni jeung suci, henteu kabuka. Panalungtik agung kana hate terang kana unggal dosa anu dipigawé dina rusiah ku para pagawé kajahatan. Jalma-jalma ieu ahirna ngarasa aman dina pangbeungharna, sarta ku sabab kasabaran-Na anu panjang, maranéhna nyebut yén Gusti henteu ningali, tuluy meta saolah-olah Anjeunna geus ninggalkeun bumi. Tapi Anjeunna bakal ngabongkar kamunafikan maranéhna, sarta bakal muka di hareupeun batur dosa-dosa anu ku maranéhna dipupusti pisan pikeun disumputkeun.”
“No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.
“Taya kaunggulan dina pangkat, martabat, atawa hikmah dunya, taya kalungguhan dina jabatan suci, anu bakal ngajaga manusa tina ngurbankeun prinsip nalika maranéhna ditinggalkeun kana haténa sorangan anu pinuh ku tipu daya. Jalma-jalma anu geus dianggap pantes jeung bener téh kabuktian jadi pamingpin dina murtad sarta jadi conto dina kateupadulian jeung dina nyalahgunakeun welas asih Allah. Kalakuan maranéhna anu jahat moal deui ku Anjeunna ditolerir, jeung dina amarah-Na Anjeunna nindak maranéhna tanpa welas asih.
“It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.
“Kalawan teu daék, Gusti narik ayana-Na tina jalma-jalma anu geus dipaparin cahaya anu ageng tur anu geus ngarasakeun kakawasaan firman dina ngalayanan ka batur. Maranéhna baheulana téh abdi-abdi-Na anu satia, anu dipikaresep ku ayana jeung pamingpinan-Na; tapi maranéhna ngajauhan ti Anjeunna sarta nyasabkeun nu lian kana kasalahan, ku sabab éta maranéhna katibankeun kana kaceuceub ilahi.” Testimonies, jilid 5, 211, 212.
Joel is speaking to the leadership of the Laodicean Seventh-day Adventist church when he identifies the “old men,” but Joel is also speaking to the unlearned, as Isaiah calls those who are contrasted with the learned. Joel is speaking to the ancient men who bow to the sun in Ezekiel chapter eight, and who are the first to be judged in chapter nine. He is also addressing the laity of the Laodicean Seventh-day Adventist church when he says, “Hear this, ye old men, and give ear, all ye inhabitants of the land.”
Yoél nyarita ka pamingpin garéja Advent Poé Katujuh Laodikia nalika anjeunna ngaidentipikasi “jalma-jalma kolot,” nanging Yoél ogé nyarita ka jalma-jalma anu teu diajar, sakumaha ku Yesaya disebatkeun minangka maranéhna anu dipapandékeun jeung nu diajar. Yoél nyarita ka para sepuh baheula anu sujud ka panonpoé dina Yehezkiel pasal dalapan, sarta anu mimiti dihakiman dina pasal salapan. Anjeunna ogé nuju nyarita ka golongan awam garéja Advent Poé Katujuh Laodikia nalika anjeunna nyarios, “Dangukeun ieu, hé maranéh jalma-jalma kolot, sarta pasangkeun ceuli, sakabéh maranéh pangeusi nagri.”
The 25 men in chapter eight are located at the Sunday law, where they are bowing to the sun with their backs to the sanctuary. They are a “tithe” of the rebellion of the 250, who stood with Korah, Dathan and Abiram. The 25 men are a symbol of the rebellion that was repeated, according to inspiration in 1888, which typified the rebellion of the leadership of the Laodicean Seventh-day Adventist church at 9/11, through unto the Sunday law. They represent a “tithe” of rebellion in the very same period that Isaiah in chapter six identifies the wise as a “tithe,” that has substance within.
Jalmi 25 urang dina pasal dalapan ayana dina hukum Minggu, nalika maranéhna sujud ka panonpoé bari tonggongna ngabales ka tempat suci. Maranéhna téh mangrupa “saperpuluh” tina pangbélotan 250 urang, anu nangtung babarengan jeung Korah, Datan, jeung Abiram. Jalmi 25 urang éta mangrupakeun lambang tina pangbélotan anu diulang deui, nurutkeun ilham dina taun 1888, anu ngalambangkeun pangbélotan kapamingpinan gareja Advent Poé Katujuh Laodikea dina 9/11, nepi ka hukum Minggu. Maranéhna ngawakilan hiji “saperpuluh” tina pangbélotan dina mangsa anu sarua pisan nalika Yesaya dina pasal genep ngaidentifikasi jalma-jalma wijaksana minangka hiji “saperpuluh,” anu miboga hakekat di jerona.
Joel is the announcement to Adventism, that their probation is closed for they have filled up their cup of probationary time with sin, and the fulness is represented as sickness from their head unto their toes, identifying that the message of the latter rain has been cut off from their mouths. Isaiah describes the same reality in chapter twenty-nine.
Yowél téh pangumuman ka Adventisme, yén mangsa cobaan maranéhna geus ditutup, sabab maranéhna geus ngeusian cangkir waktu percobaanana ku dosa, sarta kaayaan pinuhna digambarkeun minangka panyakit ti sirah nepi ka dampal suku, anu nandakeun yén amanat hujan panungtungan geus dipotong tina sungut maranéhna. Yesaya ngajelaskeun kanyataan anu sarua dina bab dua puluh salapan.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.
Cicing aranjeun, sarta héran; ngagero, enya ngagero: maranéhna mabok, tapi lain ku anggur; maranéhna oleng, tapi lain ku inuman anu ngageuingkeun. Sabab PANGERAN parantos ngocorkeun ka aranjeun roh sare anu jero, sarta parantos nutup panon aranjeun: para nabi jeung para pamingpin aranjeun, para paningal, ku Anjeunna parantos ditutupan. Jeung sakabéh titingalian téh jadi ka aranjeun saperti kecap-kecap tina hiji kitab anu disegel, anu ku jalma-jalma dipasrahkeun ka saurang anu diajar, pokna, “Mangga baca ieu, sim kuring nyuhunkeun ka anjeun”; tapi saur anjeunna, “Abdi teu tiasa; sabab ieu disegel.” Jeung kitab éta dipasrahkeun ka anu teu diajar, pokna, “Mangga baca ieu, sim kuring nyuhunkeun ka anjeun”; tapi saur anjeunna, “Abdi henteu diajar.”
Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.
Ku sabab kitu PANGERAN ngandika, “Ku lantaran ieu bangsa ngadeukeutan ka Kami ku sungutna, jeung ku biwirna ngahormat ka Kami, padahal haténa geus ngajauh ti Kami, sarta sieunna ka Kami ngan diajarkeun ku parentah manusa, ku sabab éta, tenjo, Kami baris neruskeun ngalakukeun hiji pagawean anu matak heran di antara ieu bangsa, enya hiji pagawean anu matak heran jeung hiji kaajaiban; sabab hikmat jalma-jalma maranéhna anu wijaksana bakal binasa, jeung pangarti jalma-jalma maranéhna anu arif bakal disumputkeun. Cilaka ka maranéhna anu neangan jero-jero pikeun nyumputkeun rarancangna ti PANGERAN, anu pagaweanana aya dina poek, sarta maranéhna nyebut, Saha anu ningali ka kami? jeung saha anu nyaho ka kami? Tangtu ngabalingerkeun sagala perkara ku maranéh bakal dianggap sarua jeung taneuh liat tukang periuk; sabab naha hasil gawe bakal nyebut ngeunaan anu nyieunna, Manehna teu nyieun kuring? atawa naha barang anu dibentuk bakal nyebut ngeunaan anu ngabentukna, Manehna teu boga pangarti?” Yesaya 29:9–16.
The “understanding” of the wise men is based upon the unsealing of God’s prophetic Word. Those who have been trained in the corrupted institutions of Adventism cannot read the book of prophecy, and they accuse God of having no understanding. When the prophecy is unsealed, they cannot understand it, so they accuse God of being the one who has no understanding, and in so doing they turn things upside down. The learned and unlearned of Adventism cannot understand the prophecy that is unsealed just before probation closes, and the book of Joel commands the “old men” to hear, but they are a class that hearing, they do not hear, and seeing they do not see.
“Pangarti” jalma-jalma wijaksana dumasar kana kabukana Firman nubuat Allah anu tadina disegel. Maranéhna anu geus dididik dina lembaga-lembaga Adventisme anu geus ruksak teu sanggup maca kitab nubuat, tuluy nuduh Allah saolah-olah teu miboga pangarti. Nalika nubuat éta dibuka segelna, maranéhna teu bisa ngartina, ku sabab kitu maranéhna nuduh Allah minangka pihak anu teu boga pangarti, sarta ku kituna maranéhna ngabalikkeun sagala perkara. Jalma-jalma Adventisme boh anu diajar boh anu henteu diajar teu bisa ngarti kana nubuat anu dibuka segelna pas saméméh masa cobaan ditutup, sarta kitab Yoél maréntahkeun “jalma-jalma kolot” supaya ngadéngé, tapi maranéhna téh golongan anu sanajan ngadéngé, maranéhna henteu ngadéngé, jeung sanajan ningali maranéhna henteu ningali.
The very heart of their rebellion is represented in their inability to recognize Christ as the first and the last. This is the context of the chapter where the question is asked, “Hath this been in your days, or even in the days of your fathers?”
Inti pisan tina pambrontakan maranéhna kagambarkeun dina henteu mampuhna maranéhna ngakuan Kristus minangka nu pangheulana jeung nu panungtungna. Ieu lah kontéks tina ieu pasal tempat patarosan ieu diajukeun, “Naha ieu geus kajadian dina mangsa maranéh, atawa malah dina mangsa karuhun maranéh?”
Was there a time in the history of your fathers where a people awaken at the Midnight Cry, only to find they are foolish virgins? The “old men” are commanded to “awake,” as were the Millerites at Exeter camp meeting in 1844. The parable of the ten virgins is the parable of the experience of the Adventist people which was fulfilled to the very letter in Millerite history, and will be fulfilled again to the very letter in the latter days. The inability of Laodicean Seventh-day Adventism to recognize that the foundational history of their church is repeated in the latter days, emphasizes the prophetic principle that is the key that unlocks the prophetic message. It is not only the biblical rule, but also the heart of the Revelation of Jesus Christ’s character that is unsealed just before probation closes.
Naha kungsi aya hiji mangsa dina sajarah karuhun maranéh nalika hiji umat hudang dina Seruan Tengah Peuting, ngan tuluy manggihan yén maranéhna téh parawan-parawan bodo? “Para sepuh” diparéntahkeun supaya “hudang,” sakumaha para Millerit ogé kungsi diparéntahkeun di pasamoan kémah Exeter dina taun 1844. Pasemon ngeunaan sapuluh parawan téh nya éta pasemon ngeunaan pangalaman umat Adventis anu kajadianana kacumponan nepi ka unggal jéntréna pisan dina sajarah Millerit, sarta bakal kacumponan deui nepi ka unggal jéntréna pisan dina poé-poé panungtungan. Henteu mampuhna Adventisme Poé Katujuh Laodikea pikeun mikawanoh yén sajarah dasar garéjana diulang deui dina poé-poé panungtungan, negeskeun prinsip nubuat anu jadi konci pikeun muka pesen nubuat. Éta lain ngan ukur aturan biblikal, tapi ogé inti tina wahyu ngeunaan tabiat Yesus Kristus anu dibuka segelna pas saméméh mangsa kasempetan rahmat ditutup.
Joel asks, “Hath this been in your days, or even in the days of your fathers?” Or it might be asked, “In the days of your fathers, was there a testing process that separated a new covenant people, from and old covenant people?” There was, and the separation was accomplished by the prophetic message represented as oil in the parable. “Hath this been in your days or the days of your fathers” immediately identified that what happened in the days of their fathers was an awakening after four generations of escalating destruction, as represented by the command to send the message out over four generations, and with the four insects of escalating destruction. Joel is the pronouncement of judgment against a backslidden and apostate church at the Midnight Cry. No church in sacred history has stood against greater light than the Seventh-day Adventist church. The symbol of that type of rebellion against the truth is represented by “Capernaum.”
Yoela naros, “Naha ieu geus kajadian dina mangsa maraneh, atawa malah dina mangsa karuhun maraneh?” Atawa bisa ogé ditaroskeun, “Dina mangsa karuhun maraneh, naha aya hiji prosés pangujian anu misahkeun hiji umat perjangjian anyar ti hiji umat perjangjian heubeul?” Aya, jeung éta pamisahan kahontal ku amanat kenabian anu dina misil diwakilan minangka minyak. “Naha ieu geus kajadian dina mangsa maraneh atawa dina mangsa karuhun maraneh” langsung nandakeun yén naon anu kajadian dina mangsa karuhun maraneh téh nya éta hiji hudangna sanggeus opat turunan karuksakan anu beuki ngaronjat, sakumaha diwakilan ku parentah pikeun nyebarkeun amanat éta ka sakuliah opat turunan, jeung ku opat serangga tina karuksakan anu beuki ngaronjat. Yoel téh mangrupa pangucapan pangadilan ngalawan hiji gareja anu mundur tina iman sarta murtad dina Pekik Tengah Peuting. Teu aya hiji gareja dina sajarah suci anu nangtung ngalawan cahaya anu leuwih agung tibatan gareja Advent Poé Katujuh. Lambang tina jinis pambrontakan ka bebeneran éta diwakilan ku “Kapernaum.”
We will continue in the next article.
Urang baris neraskeun dina tulisan salajengna.
“At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.
“Di Kapernaum Yesus cicing dina sela-sela lalampahan-Na ka ditu ka dieu, sarta tempat éta tuluy dipikawanoh minangka ‘kota-Na sorangan.’ Tempat éta aya di basisir Laut Galilea, sarta deukeut kana wates dataran éndah Gennesaret, lamun henteu sabenerna aya pas dina éta dataran.” The Desire of Ages, 252.
“Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’
“Di antara jalma-jalma anu ngaku minangka anak-anak Allah, kacida saeutikna kasabaran anu geus ditembongkeun, sabaraha lobana kecap-kecap pait anu geus diucapkeun, sabaraha gedéna panghukum anu geus ditepikeun ka jalma-jalma anu henteu sapangiman jeung urang. Loba anu geus nganggap jalma-jalma anu kaasup kana garéja-garéja séjén minangka jelema-jelema dosa anu gedé, padahal Gusti henteu ningali maranéhna kitu. Jalma-jalma anu ningali anggota garéja-garéja séjén ku cara kitu, perlu ngarendahkeun diri di handapeun panangan Allah anu kawasa. Jalma-jalma anu ku maranéhna dihukum éta bisa jadi ngan miboga cahaya anu saeutik, kasempetan jeung kaistiméwaan anu saeutik. Lamun maranéhna kungsi meunang cahaya saperti anu geus ditarima ku loba anggota garéja-garéja urang, bisa jadi maranéhna geus maju kalawan leuwih gedé, sarta leuwih hadé ngawakilan iman maranéhna ka dunya. Ngeunaan jalma-jalma anu gumedé ku cahaya anu dipibanda, tapi gagal hirup nurutkeun éta cahaya, Kristus nyebutkeun, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ Dina waktos éta Yesus ngawaler sarta ngandika, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’”
“‘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.’
“‘Jeung ayeuna, ku sabab maranéh geus ngalakukeun sagala perkara ieu, saur PANGERAN, sarta Kami geus nyarita ka maranéh, hudang isuk-isuk jeung nyarita, tapi maranéh henteu ngadéngé; sarta Kami geus nyaur maranéh, tapi maranéh henteu ngawalon; ku sabab éta Kami baris ngalakukeun ka ieu Bait, anu disebut ku ngaran Kami, anu ku maranéh dipiharep, jeung ka tempat anu geus dipaparinkeun ku Kami ka maranéh jeung ka karuhun maranéh, sakumaha Kami geus ngalakukeun ka Silo. Jeung Kami baris miceun maranéh ti payuneun Kami, sakumaha Kami geus miceun sakabéh dulur-dulur maranéh, nyaéta sakumna turunan Éfraim.’”
“The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.
“PANGERAN geus netepkeun di antara urang lembaga-lembaga anu kacida pentingna, jeung éta kudu diatur, lain saperti lembaga-lembaga dunya diatur, tapi nurutkeun tatanan Allah. Éta kudu diatur kalayan panon anu tunggal ka kamulyaan-Na, supaya ku sagala cara jiwa-jiwa anu keur binasa bisa disalametkeun. Ka umat Allah geus sumping kasaksian-kasaksian ti Roh, tapi sanajan kitu loba anu henteu ngindung kana tegoran-tegoran, pangéling-pangéling, jeung papatah-papatah.”
“‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’
“‘Dangukeun ayeuna ieu, eh bangsa anu bodo sarta taya pangarti; anu boga panon, tapi teu ningali; anu boga ceuli, tapi teu ngadéngé: naha maranéh henteu sieun ka Kami, saur PANGERAN? naha maranéh moal ngageter di payuneun Kami, anu geus netepkeun keusik jadi wates laut ku katangtuan anu langgeng, nepi ka eta laut teu bisa ngaleuwihanana? sanajan ombakna ngagulak, maranéhna tetep teu bisa ngungkulan; sanajan ngaguruh, tetep teu bisa nyorangna. Tapi bangsa ieu boga hate anu murtad jeung doraka; maranéhna geus murtad sarta indit ngajauh. Maranéhna ogé henteu nyebut dina haténa, Hayu urang ayeuna sieun ka PANGERAN Allah urang, anu maparin hujan, boh hujan mimiti boh hujan panungtung, dina usumna; anu nyimpenkeun keur urang minggu-minggu panén anu geus ditangtukeun. Kajahatan maranéh geus nyingkirkeun ieu sagala perkara, jeung dosa-dosa maranéh geus nahan hal-hal anu hade ti maranéh.... Maranéhna henteu ngadilan perkara, nya eta perkara anak yatim, sanajan kitu maranéhna tetep maju; jeung hak jalma malarat henteu ku maranéhna dihukumkeun. Naha Kami moal ngahukum ku sabab ieu sagala perkara? saur PANGERAN; naha jiwa Kami moal males ka bangsa anu sapertos kieu?’”
“Shall the Lord be compelled to say, ‘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’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.
“Naha Gusti kedah dipaksa nyarios, ‘Ulah maneh neneda pikeun ieu umat, ulah ngangkat ceurik atawa doa pikeun maranéhna, jeung ulah nyuhunkeun pitulung ka Kami pikeun maranéhna: sabab Kami moal nguping ka maneh’? ‘Ku sabab eta hujan geus ditahan, sarta euweuh hujan panungtungan.... Naha ti ayeuna maneh moal sasambat ka Kami, Rama abdi, Anjeun téh pamingpin mangsa ngora abdi?’” Review and Herald, 1 Agustus 1893.