We are recording the truths which the Lion of the tribe of Judah is now unsealing. We are aligning truths in order to address the message of Joel, which Peter identified as the message of the latter rain in the book of Acts. We are approaching the truths that are now in the process of fulfillment, as the truths that accomplish the final separation of the two classes that are always manifested when a testing truth is unsealed. We also are addressing these very same unsealed truths as not only the words of the third angel who separates, but also as the words that accomplish the sealing of the one hundred and forty-four thousand. The third angel both purges and purifies.
Kami nuju ngarekam bebeneran-bebeneran anu ayeuna keur dibuka segelna ku Singa ti kaom Yuda. Kami nuju nyaluyukeun bebeneran-bebeneran pikeun nyanghareupan amanat Yoél, anu ku Pétrus diidéntifikasi minangka amanat hujan ahir dina kitab Rasul-Rasul. Kami nuju ngadeukeutan bebeneran-bebeneran anu ayeuna keur aya dina prosés kacumponan, minangka bebeneran-bebeneran anu ngalaksanakeun pamisahan panungtungan tina dua golongan anu salawasna katingal nalika hiji bebeneran pangujian dibuka segelna. Kami ogé nuju nyanghareupan ieu bebeneran-bebeneran anu sarua, anu geus dibuka segelna, lain ngan ukur minangka kecap-kecap malaikat katilu anu misahkeun, tapi ogé minangka kecap-kecap anu ngalaksanakeun panyegelan ka saratus opat puluh opat rébu. Malaikat katilu téh boh meresihan boh ngamurnikeun.
Since July of 2023, the Lion of the tribe of Judah has been progressively unsealing truths associated with the external and internal lines in the history of the remnant people of God. We are now opening the book of Matthew, for the purpose of understanding the role of Peter. Peter is a symbol of Christ’s covenant relationship with His Christian bride—the church that He would build upon the Rock. Peter represents the first and also the last Christian bride. Peter is represented as that very symbol in the middle verse of chapters eleven and twenty-two of Matthew, and those chapters are the middle chapters of Genesis and Revelations’ parallel lines of chapter eleven to twenty-two. Peter is representing the one hundred and forty-four thousand in the latter days, and in the passage, he is at Caesarea Philippi, which is Panium of Daniel 11:13–15.
Ti bulan Juli taun 2023, Singa ti kaom Yuda geus laun-laun muka meterai bebeneran anu patali jeung garis-garis lahiriah jeung batiniah dina sajarah umat sesa Allah. Ayeuna urang keur muka kitab Mateus, pikeun ngartos kana peran Petrus. Petrus téh lambang hubungan perjangjian Kristus jeung panganten awéwé-Na anu Kristen—garéja anu bakal diwangun ku Anjeunna dina Batu Karang. Petrus ngawakilan panganten awéwé Kristen anu kahiji jeung ogé anu panungtung. Petrus dipidangkeun minangka éta pisan lambang dina ayat tengah pasal sabelas jeung dua puluh dua tina Mateus, sarta éta pasal-pasal téh mangrupa pasal-pasal tengah tina garis-garis sajajar Kajadian jeung Wahyu ti pasal sabelas nepi ka dua puluh dua. Petrus keur ngawakilan saratus opat puluh opat rébu dina poé-poé panungtung, sarta dina éta petikan, anjeunna aya di Kaisarea Filipi, anu nyaéta Panium dina Daniel 11:13–15.
Peter is at Panium, and He is also located at the day of Pentecost, in the upper room at the third hour, and then in the temple at the ninth hour. The six hours represent the period of time when the one hundred and forty-four thousand are sealed leading up to the arrival of the Sunday law. The crucifixion of Christ also began at the third hour and He died at the ninth hour, which led to the resurrection, that began the Pentecostal season that ended with Peter at Pentecost at the third and ninth hour. When Providence sent the gospel to the Gentiles, Cornelius sent for Peter at the ninth hour. The third hour also represented the morning offering and the ninth hour the evening offering.
Petrus aya di Panium, sarta Anjeunna ogé aya dina poé Pentakosta, di rohangan luhur dina jam katilu, lajeng di Bait Allah dina jam kasalapan. Genep jam éta ngawakilan mangsa waktu nalika saratus opat puluh opat rebu diségel nepi ka datangna hukum Minggu. Penyaliban Kristus ogé dimimitian dina jam katilu sarta Anjeunna pupus dina jam kasalapan, anu ngantunkeun kana kabangkitan, anu ngamimitian usum Pentakosta anu réngsé ku Petrus dina Pentakosta dina jam katilu jeung jam kasalapan. Nalika Panyalindungan Ilahi ngutus Injil ka bangsa-bangsa sanés, Kornelius ngutus ngajemput Petrus dina jam kasalapan. Jam katilu ogé ngawakilan kurban isuk-isuk jeung jam kasalapan kurban sonten.
The six-hour period was represented by the period of the Exeter Camp meeting and the great disappointment of October 22, 1844. In Acts, Peter is represented as coming into unity with the others who make up the one hundred and forty-four thousand at the end of chapter one, when Judas is replaced with Matthias. The number has then been made up. There is a specific progression identified in the story.
Mangsa genep jam éta dilambangkeun ku mangsa rapat pasamoan Camp Exeter jeung kuciwa anu gedé dina tanggal 22 Oktober 1844. Dina Kitab Rasul, Petrus digambarkeun ngahiji jeung nu séjén anu ngawengku saratus opat puluh opat rébu dina ahir pasal kahiji, waktu Yudas diganti ku Matias. Dina waktu harita, éta jumlah geus kacumponan. Aya hiji kamajuan anu tangtu anu ditandaan dina éta carita.
Peter is first in the upper room, and thereafter in the temple. When he is in the upper room it is the third hour, and in the temple, it is the ninth hour. The presentation at the third hour produced the baptism of three thousand souls.
Petrus aya pangheulana di rohangan luhur, sarta saterusna di Bait Allah. Waktu anjeunna aya di rohangan luhur, éta jam katilu, jeung di Bait Allah, éta jam kasalapan. Panghadiran dina jam katilu ngahasilkeun baptisan tilu rébu jiwa.
Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. Acts 2:41.
Mangka jalma-jalma anu kalayan suka bungah narima pangandika-Na dibaptis; sarta dina poé éta kénéh ka maranéhna ditambahan kira-kira tilu rébu jiwa. Rasul-rasul 2:41.
From the numbering at the end of chapter one, until the temple at the ninth hour the period represents the sealing of the one hundred and forty-four thousand.
Ti panomeran dina ahir pasal kahiji, nepi ka bait Allah dina jam kasalapan, mangsa éta ngalambangkeun panyegelan saratus opat puluh opat rébu.
The one hundred and forty-four thousand will present the message of justification by faith, which is the third angel’s message in verity. Justification is the work of God in laying the glory of man in the dust, as Sister White has so aptly noted.
Saratus opat puluh opat rebu éta bakal ngembarkeun amanat ngeunaan ngabenerkeun ku iman, anu sajatina mangrupa amanat malaikat katilu. Ngabenerkeun téh karya Allah dina nempatkeun kamulyaan manusa kana lebu, sakumaha ku Sadérék White geus kacatet kalayan kacida merenahna.
“What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself. When men see their own nothingness, they are prepared to be clothed with the righteousness of Christ. When they begin to praise and exalt God all the day long, then by beholding they are becoming changed into the same image. What is regeneration? It is revealing to man what is his own real nature, that in himself he is worthless. These lessons you have never learned. Oh, that you could realize the value of the human soul.” Manuscript Releases, volume 20, 117.
“Naon ari pangleresan ku iman? Ieu téh pagawean Allah dina ngagolérkeun kamulyaan manusa kana lebu, sarta ngalakukeun pikeun manusa naon anu teu aya dina kawasa-Na pikeun dipigawé ku dirina sorangan. Nalika jalma-jalma ningali kalolobaanana sorangan henteu nanaon, maranéhna disiapkeun pikeun dipaparinan ku kabeneran Kristus. Nalika maranéhna mimiti muji jeung ngagungkeun Allah sapapanjang poé, mangka ku cara nengetan Anjeunna maranéhna keur dirobah jadi gambar anu sarua. Naon ari lahir anyar? Ieu téh nembongkeun ka manusa naon sabenerna tabiatna sorangan, yén dina dirina sorangan manéhna taya ajénna. Palajaran-palajaran ieu can kungsi ku maranéh diajar. Aduh, muga-muga maranéh tiasa ngarasakeun ajén jiwa manusa.” Manuscript Releases, volume 20, 117.
An example of the message of justification as presented by the one hundred and forty-four thousand is Gideon, who is a covenant man, for his name was changed to Jerubbaal. Gideon’s message consisted of him placing a lit torch inside an earthen vessel, then smashing the vessel, blowing a trumpet and crying out, “the sword of the Lord and Gideon.” The sword of Gideon was also the Lord’s sword, for the sword is God’s Word, which is the combination of Divinity with humanity. That message was represented by the trumpet and his shout, as he broke the vessel. The vessel is humanity, that must be broken, or humbled into the dust, so the glory of God’s light might shine forth.
Hiji conto talatah pangajaran ngeunaan pangbeneran sakumaha dipidangkeun ku saratus opat puluh opat rébu nyaéta Gideon, anu mangrupakeun jelema perjangjian, sabab ngaranna geus dirobah jadi Yerubbaal. Talatah Gideon ngawengku lampahna nempatkeun obor hurung ka jero bejana taneuh, tuluy mecahkeun bejana éta, niup tarompet, sarta ngagorowok, “pedang PANGERAN jeung Gideon.” Pedang Gideon téh ogé pedang PANGERAN, sabab pedang téh nyaéta Firman Allah, anu mangrupa gabungan Kallahi-an jeung kamanusa-an. Talatah éta dilambangkeun ku tarompet jeung sora panjeritna, waktu anjeunna mecahkeun bejana éta. Bejana téh nyaéta kamanusa-an, anu kudu dipegatkeun, atawa direndahkeun nepi ka kana lebu, supaya kamulyaan caang Allah bisa mancarkeun cahyana.
Before proclaiming the message Gideon gathered 300 men through a testing process. When the process ended, Gideon had three hundred men. 300 is a tithe of the three thousand at Pentecost. They represent the army that is raised up in Ezekiel thirty-seven, who enter into the everlasting covenant.
Sateuacan ngawawarkeun eta amanat, Gideon ngumpulkeun 300 urang lalaki ngaliwatan hiji prosés pangujian. Nalika eta prosés parantos réngsé, Gideon gaduh tilu ratus urang lalaki. Angka 300 téh mangrupakeun sapuluhan tina tilu rébu dina Pentekosta. Maranéhna ngawakilan pasukan anu dihudangkeun dina Yehezkiel tilu puluh tujuh, anu asup kana perjangjian langgeng.
So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:10, 11.
Ku kituna kuring ngaramal sakumaha Mantenna maréntahkeun ka kuring, tuluy napas asup ka maranéhna, sarta maranéhna hirup, tuluy nangtung dina suku-sukuna, hiji pasukan anu kacida lobana. Geus kitu Mantenna nimbalan ka kuring, “Anaking manusa, ieu tulang-tulang teh sakumna balaréa Israil: tingali, maranéhna nyarita, Tulang kami geus gararing, harepan kami geus leungit: kami geus kapisah tina bagian kami.” Ezekiel 37:10, 11.
The house of Israel is cut off for their parts, and Ezekiel is going to illustrate how the parts of Judah and Ephraim that have been cut off will become one nation. That army is made up of two sticks that have been apart, but that are joined into one stick, when they enter into covenant with God.
Imah Israél geus dipisahkeun nurutkeun bagian-bagianna, sarta Ezekiel rék ngagambarkeun kumaha bagian-bagian Yuda jeung Éfraim anu geus dipotong pisah bakal jadi hiji bangsa. Eta tentara diwangun ku dua iteuk anu geus lila papisah, tapi anu dihijikeun jadi hiji iteuk nalika maranéhna asup kana perjangjian jeung Allah.
Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:26–28.
Leuwih ti éta, Kami baris nyieun hiji perjangjian karapihan jeung maranéhna; éta bakal jadi perjangjian langgeng jeung maranéhna; sarta Kami baris netepkeun maranéhna, ngalobaan maranéhna, jeung nempatkeun tempat suci Kami di tengah-tengah maranéhna salalanggengna. Kémah Kami ogé bakal aya jeung maranéhna; enya, Kami bakal jadi Allah maranéhna, jeung maranéhna bakal jadi umat Kami. Jeung bangsa-bangsa kapir bakal nyaho yén Kami, PANGERAN, anu nyucikeun Israil, nalika tempat suci Kami aya di tengah-tengah maranéhna salalanggengna. Yehezkiel 37:26–28.
The “heathen shall know that the Lord” sanctifies Israel, when He puts His sanctuary into their midst. The joining of God’s sanctuary to God’s people represents the joining of the human temple with the divine temple, and when that occurs, God’s faithful 300 are sealed, and the world can only be warned by seeing a people who are sanctified during the Sunday law crisis.
“Bangsa-bangsa kapir bakal nyaho yen PANGERAN” nu nyucikeun Israil, nalika Mantenna nempatkeun tempat suci-Na di tengah-tengah maranéhna. Ngahijina tempat suci Allah jeung umat Allah ngalambangkeun ngahijina bait manusa jeung bait ilahi, sarta nalika éta kajadian, 300 umat satia Allah disegel, jeung dunya ngan bisa dipapatahan ku cara ningali hiji umat anu geus disucikeun salila krisis hukum Minggu.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
“Karya Roh Suci nyaéta ngayakinkeun dunya ngeunaan dosa, ngeunaan kabeneran, jeung ngeunaan pangadilan. Dunya ngan bisa dipapatahan ku ningali jalma-jalma anu percaya kana bebeneran disucikeun ku bebeneran, ngalampahkeun dumasar kana prinsip-prinsip anu luhur jeung suci, bari némbongkeun sacara luhur tur mulya garis pamisah antara jalma-jalma anu ngajaga parentah-parentah Allah jeung jalma-jalma anu ngainjak-injak éta parentah ku suku maranéhna. Pangudusan ku Roh nandakeun bédana antara jalma-jalma anu miboga meterai Allah jeung jalma-jalma anu miara hiji poé pangreureuhan palsu. Lamun ujian éta datang, bakal katémbong kalawan écés naon éta tanda sato galak. Éta téh ngajaga poé Minggu. Jalma-jalma anu sanggeus ngadéngé bebeneran, terus waé nganggap poé ieu suci, nanggung tandatangan manusa durhaka, anu ngira-ngira rék ngarobah waktu jeung hukum.” Bible Training School, 1 Désémber 1903.
God’s sanctuary is joined to His church when the church transforms from the church militant unto the church triumphant. The covenant referred to by Ezekiel, is set forth in connection with the joining of the two sticks, that form one nation.
Bait Allah ngahiji jeung garéja-Na nalika garéja robah ti garéja nu keur perang jadi garéja nu meunang kameunangan. Perjangjian anu disebat ku Yehezkiel ditepikeun patalina jeung ngahijina dua iteuk, anu ngawangun hiji bangsa.
Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them,
Sebatkeun ka maranéhna, Kieu timbalan PANGERAN Allah: Lah, Kami rek nyokot iteuk Yusup, anu aya dina leungeun Epraim, jeung kaom-kaom Israil sasamana, tuluy ngahijikeun éta jeung anjeunna, nya éta jeung iteuk Yuda, sarta ngajadikeunana jadi hiji iteuk; jeung maranéhna bakal jadi hiji dina panangan Kami. Jeung iteuk-iteuk anu ku maneh ditulisan éta kudu aya dina leungeun maneh di hareupeun panon maranéhna. Jeung sebatkeun ka maranéhna,
Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:19–23.
Kieu timbalan PANGERAN Nu Maha Agung: "Tingali, Kami rek nyokot urang Israil ti antara bangsa-bangsa kapir, ka mana maranéhna geus indit, sarta rek ngumpulkeun maranéhna ti unggal jurusan, tuluy mawa maranéhna ka tanahna sorangan. Jeung Kami rek ngajadikeun maranéhna hiji bangsa di eta tanah, di luhur gunung-gunung Israil; sarta hiji raja bakal jadi raja pikeun maranéhna sadayana. Maranéhna moal jadi dua bangsa deui, jeung moal kabagi deui jadi dua karajaan salalawasna. Maranéhna oge moal ngotoran dirina deui ku brahalana, ku hal-hal anu pikakeuheuleun, atawa ku sagala panerakna. Sabalikna, Kami rek nyalametkeun maranéhna ti sakumna tempat padumukanana, tempat maranéhna geus migawe dosa, sarta rek nyucikeun maranéhna. Ku kituna maranéhna bakal jadi umat Kami, jeung Kami bakal jadi Allah maranéhna." Yehezkiel 37:19–23.
The stick of Ephraim and the stick of Judah are the two 2520 year scatterings against Ephraim and Judah that reached their conclusion on 1798 and October 22, 1844, respectively. They became the single nation of modern spiritual Israel on October 22, 1844, when the work of cleansing His people, or His sanctuary began. That history typifies the history of the one hundred and forty-four thousand who will be purged and purified (cleansed) by the Messenger of the Covenant who suddenly comes to his temple at the Sunday law. When that purging is fulfilled, just in advance of the Sunday law, the church triumphant will have a king over them, and that king is David, who began his reign at thirty years old. It is the same David that in Matthew chapter one, is the fourteenth generation since Abraham. This identifies a third witness of David at the Sunday law. The mighty army that is raised up from the two sticks is led by king David, when the church is purged of tares.
Tongkat Éfraim jeung tongkat Yuda téh nyaéta dua paburencay salila 2520 taun anu nimpah Éfraim jeung Yuda, anu masing-masing ngahontal kasimpulanana dina taun 1798 jeung 22 Oktober 1844. Maranéhna jadi hiji bangsa tunggal, nyaéta Israél rohani modéren, dina 22 Oktober 1844, nalika pagawéan ngabersihan umat-Na, atawa tempat suci-Na, mimiti lumangsung. Sajarah éta ngalambangkeun sajarah saratus opat puluh opat rébu anu bakal dipiceun tina najis jeung dimurnikeun (dibersihan) ku Utusan Perjangjian anu ngadadak sumping ka bait-Na dina mangsa hukum Minggu. Nalika pambersihan éta geus kalaksanakeun, pas saméméh hukum Minggu, gareja anu meunang kameunangan bakal miboga hiji raja anu maréntah maranéhna, sarta éta raja téh Daud, anu mimiti maréntah dina yuswa tilu puluh taun. Éta téh Daud anu sarua, anu dina Mateus pasal hiji, mangrupa generasi kaopat welas ti saprak Ibrahim. Ieu nandakeun hiji kasaksian katilu ngeunaan Daud dina mangsa hukum Minggu. Pasukan anu gagah perkasa anu dihudangkeun tina dua tongkat éta dipingpin ku raja Daud, nalika gareja dibersihan tina jukut goréng.
And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Ezekiel 37:24, 25.
Jeung Daud, abdi Kami, bakal jadi raja maranéhna; sarta maranéhna sakabéhna bakal boga hiji angon: maranéhna ogé bakal leumpang dina pangersa-pangersa Kami, sarta nurut kana katetepan-katetepan Kami, jeung ngalaksanakeunana. Jeung maranéhna bakal cicing di tanah anu geus dipaparinkeun ku Kami ka Yakub, abdi Kami, tempat karuhun-karuhun maranéh geus cicing; sarta maranéhna bakal cicing di dinya, nya maranéhna, jeung anak-anakna, jeung anak incu-incuna salalawasna: jeung Daud, abdi Kami, bakal jadi pangéran maranéhna salalawasna. Yehezkiel 37:24, 25.
That army is also the priests of first Peter chapter two, that are thirty years old when they begin their service.
Balad éta ogé nyaéta para imam dina 1 Petrus pasal dua, anu umurna tilu puluh taun nalika maranéhna ngamimitian palayananana.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Aranjeun oge, minangka batu-batu hirup, keur diwangun jadi hiji imah rohani, hiji imamat anu suci, pikeun ngahaturkeun kurban-kurban rohani, anu katarima ku Allah ku jalan Yesus Kristus. 1 Petrus 2:5.
Those priests were also typified by the three hundred Millerite preachers who took the three hundred 1843 charts that were published, and employed the charts to take the message to their generation.
Para imam éta ogé dilambangkeun ku tilu ratus juru da'wah Millerit anu nyandak tilu ratus bagan 1843 anu diterbitkeun, sarta ngagunakeun éta bagan pikeun mawa éta pekabaran ka generasina.
“After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.
“Sanggeus sawatara paguneman ngeunaan ieu perkara, ku sora bulat diputuskeun supaya tilu ratus bagan anu sarupa jeung ieu dilitografikeun, anu teu lila tuluy kalaksanakeun. Eta disebut ‘bagan ’43.’ Ieu hiji Konperénsi anu kacida pentingna.” The Autobiography of Joseph Bates, 263.
“Now our history shows that there were hundreds teaching from the same chronological charts that William Miller was, all of one stamp. Then it was the oneness of the message all on one theme, the coming of the Lord Jesus at a certain time, 1844.” Joseph Bates, Early SDA Pamphlets, 17.
“Ayeuna sajarah urang némbongkeun yén aya ratusan jalma anu ngajar tina bagan kronologis anu sarua jeung anu dipaké ku William Miller, sarua sakabéhna. Harita éta kasatunggalan amanat dina hiji téma anu sarua, nyaéta datangna Gusti Yesus dina hiji waktu anu tangtu, 1844.” Joseph Bates, Early SDA Pamphlets, 17.
The 300 Millerite preachers accomplished their work during the history of the first angel, and inspiration informs us the first angel typifies the third angel. They were according to Joseph Bates, “all of one stamp.” Gideon instructs his army of three hundred to do as he did. The 300 Millerite preachers, who were typified by Gideon’s army of three hundred, are to be aligned at 9/11, where the first message is empowered and the testing begins.
Para pangwawarta Millerite anu jumlahna 300 ngalaksanakeun pagawéan maranéhna salila sajarah malaikat kahiji, jeung ilham ngabéjaan ka urang yén malaikat kahiji ngalambangkeun malaikat katilu. Numutkeun ka Joseph Bates, maranéhna téh “all of one stamp.” Gideon maréntahkeun ka pasukanana anu jumlahna tilu ratus supaya maranéhna ngalakukeun sakumaha anu anjeunna laksanakeun. Para pangwawarta Millerite anu 300, anu dilambangkeun ku pasukan Gideon anu tilu ratus, kudu dihijikeun dina 9/11, tempat amanat kahiji dikuatkeun jeung pangujian dimimitian.
Then Jerubbaal, who is Gideon, and all the people that were with him, rose up early, and pitched beside the well of Harod: so that the host of the Midianites were on the north side of them, by the hill of Moreh, in the valley. And the Lord said unto Gideon, The people that are with thee are too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, Mine own hand hath saved me. Now therefore go to, proclaim in the ears of the people, saying, Whosoever is fearful and afraid, let him return and depart early from mount Gilead. And there returned of the people twenty and two thousand; and there remained ten thousand. And the Lord said unto Gideon, The people are yet too many; bring them down unto the water, and I will try them for thee there: and it shall be, that of whom I say unto thee, This shall go with thee, the same shall go with thee; and of whomsoever I say unto thee, This shall not go with thee, the same shall not go.
Tuluy Yerubaal, anu nya eta Gideon, jeung sakumna rahayat anu jeung anjeunna, marangkat isuk-isuk pisan, tuluy masangkeun pakémahan di sisi sumur Harod; nepi ka pasukan urang Midian aya di beulah kalér maranéhna, deukeut pasir Moreh, di lebak. Jeung PANGERAN nimbalan ka Gideon, “Rahayat anu marengan maneh kacida lobana pikeun Kami nyerahkeun urang Midian kana leungeun maranéhna, bisi Israil ngagedékeun diri ngalawan Kami, pokna, ‘Leungeun sorangan anu nyalametkeun kaula.’ Ku sabab kitu ayeuna, indit, béjakeun dina ceuli rahayat, pokna, ‘Saha baé anu sieun jeung gimir, sina mulang sarta geuwat nyingkah ti Gunung Gilead.’” Tuluy aya dua puluh dua rébu urang ti antara rahayat anu mulang, sarta anu kari sapuluh rébu. Jeung PANGERAN nimbalan deui ka Gideon, “Rahayat téh masih kénéh lob teuing; bawa maranéhna turun ka cai, sarta di dinya ku Kami rek diuji pikeun maneh; jeung bakal kieu: saha anu ku Kami disebutkeun ka maneh, ‘Ieu kudu indit jeung maneh,’ éta anu baris indit jeung maneh; jeung saha baé anu ku Kami disebutkeun ka maneh, ‘Ieu ulah indit jeung maneh,’ éta moal indit.”
So he brought down the people unto the water: and the Lord said unto Gideon, Every one that lappeth of the water with his tongue, as a dog lappeth, him shalt thou set by himself; likewise every one that boweth down upon his knees to drink. And the number of them that lapped, putting their hand to their mouth, were three hundred men: but all the rest of the people bowed down upon their knees to drink water. Judges 7:1–6.
Tuluy anjeunna ngantunkeun eta rahayat ka cai; sarta PANGERAN ngandika ka Gideon, “Sakur anu ngalelepan cai ku létahna, saperti anjing ngalelepan, ku maneh kudu dipisahkeun nyorangan; kitu deui sakur anu sujud kana tuur-na pikeun nginum.” Jeung jumlah jalma anu ngalelepan bari mawa leungeunna ka sungutna aya tilu ratus urang; ari sakabéh sesa rahayat sujud kana tuurna pikeun nginum cai. Hakim-hakim 7:1–6.
Gideon’s name is changed to Jerubbaal, meaning “to contend with Baal.” Gideon means “feller,” and John the Baptist laid the ax at the foot of the tree. John typified William Miller, the messenger of the first angel, which is where Gideon aligns. Gideon is Miller, the alpha Elijah, in the history of the three angels.
Ngaran Gideon dirobah jadi Yerubaal, hartina “ngarénghéng jeung Baal.” Gideon hartina “nu nebang,” jeung Yohanes Pembaptis nempatkeun kampak di handapeun tangkal. Yohanes ngalambangkeun William Miller, utusan malaikat kahiji, anu dina éta tempat Gideon saluyu. Gideon téh Miller, Élia alfa, dina sajarah tilu malaikat.
The Midianites are the northern enemy, and they pitched by the hill of Moreh, and Gideon by the well of Harod, meaning fear and terror. 9/11 introduced terrorism and the first message is a call to fear God. Gideon is at 9/11, the well of Harod (terrorism), and the northern enemy in the valley by the hill of Moreh, meaning early rain. At 9/11 the sprinkling of the latter rain, which is the early rain, began to fall from the hill of Moreh. After the first of two tests, the twenty-two thousand were sent home from mount Gilead. Gilead means waymark, and the waymark where the twenty-two thousand were sent home is the first disappointment of April 19, 1844 or July 18, 2020. Twenty-two marks the waymark of the first disappointment, just as 22 identifies the day when the great disappointment arrived on October 22, 1844.
Urang Midian téh musuh ti kalér, sarta maranéhna masang pasanggrahan di sisi pasir Moreh, ari Gideon aya di sisi sumur Harod, anu hartina sieun jeung kasieunan. 9/11 ngenalkeun térorisme, sarta pesen anu kahiji téh mangrupa panggero pikeun sieun ka Allah. Gideon aya dina 9/11, di sumur Harod (térorisme), jeung musuh ti kalér aya di lebak deukeut pasir Moreh, anu hartina hujan mimiti. Dina 9/11, pancuran hujan panungtungan, anu nyaéta hujan mimiti, mimiti murag ti pasir Moreh. Sanggeus tés anu kahiji tina dua tés, dua puluh dua rébu urang dipulangkeun ti gunung Gilead. Gilead hartina titinggal jalan, sarta titinggal jalan tempat dua puluh dua rébu urang dipulangkeun téh nyaéta kuciwa anu kahiji dina 19 April 1844 atawa 18 Juli 2020. Dua puluh dua nandaan titinggal jalan tina kuciwa anu kahiji, sakumaha 22 ngaidentipikasi poé nalika kuciwa gedé sumping dina 22 Oktober 1844.
The next test was the test of the water, illustrated in Millerite history by the Exeter camp meeting, where there were two tents associated with water, thus representing two classes of worshippers. Exeter means “fortress on the water,” and the other tent was occupied by the foolish virgins from Watertown. Exeter represents the water test of Gideon, but it was not the water so much, as the methodology employed to drink the water. One class was too weary to keep moving as they scooped up the water, and the other class kept moving forward. One class was the weary class, represented by Leah in contrast with Rachel, who was the good traveler.
Tés salajengna nyaéta tés cai, anu digambarkeun dina sajarah Millerite ku pasamoan kémah di Exeter, tempat aya dua kémah anu pakait jeung cai, ku kituna ngawakilan dua golongan panyembah. Exeter hartina “bénténg di cai,” sarta kémah anu séjén ditempatan ku parawan-parawan bodo ti Watertown. Exeter ngawakilan tés cai Gideon, tapi lain sakitu gedéna soal caina, sabalikna, ngeunaan métodologi anu dipaké pikeun nginum éta cai. Hiji golongan kacida capéna nepi ka teu sanggup terus maju bari nyiduk cai, sedengkeun golongan anu séjén terus maju ka hareup. Hiji golongan nyaéta golongan anu capé, anu diwakilan ku Léa sabalikna ti Rahel, anu mangrupa palancong anu hadé.
The ministry of Future for America was Gideon at 9/11, when the first of two tests would purge a large class from Gideon’s band. The terrorism of 9/11 identifies the well of Harod’s fear and terror, and the hill of Moreh identifies the beginning of the latter rain. A separation took place on July 18, 2020 when twenty-two-thousand left, thus marking the arrival of the tarrying time with the number twenty-two. Gideon’s three hundred are those who pass the second test, which is the test of the methodology of the latter rain as identified in Isaiah twenty-eight.
Palayanan Future for America nyaéta Gideon dina 9/11, nalika ujian kahiji tina dua ujian bakal nyucikeun hiji golongan anu gedé tina pasukan Gideon. Térorisme 9/11 nandakeun sumur Harod ngeunaan kasieun jeung kahariwang anu ngageremkeun, sarta pasir Moreh nandakeun awal hujan panungtungan. Hiji pamisahan lumangsung dina 18 Juli 2020 nalika dua puluh dua rébu jalma ninggalkeun, ku kituna nandaan datangna waktos tunda ku angka dua puluh dua. Tilu ratus urang Gideon nyaéta maranéhna anu lulus ujian kadua, nyaéta ujian ngeunaan métodologi hujan panungtungan sakumaha dituduhkeun dina Yesaya dua puluh dalapan.
Peter is at Panium as well as Pentecost. Pentecost is the Sunday law, and Daniel eleven verse sixteen is also the Sunday law. Verses thirteen through fifteen of chapter eleven of Daniel are Panium, and those verses represent the external prophetic history that leads to the Sunday law, and Peter in Acts, at the third and ninth hour represent the internal prophetic history that leads to the Sunday law. The external line is identifying the history that leads to the mark of the beast, and the internal identifies the history of the sealing of the one hundred and forty-four thousand. With Peter being such an important symbol in both the external and internal history that is now in the process of fulfillment, it seemed appropriate to place Peter into the prophetic context which runs below the surface reading of Scripture.
Petrus aya di Panium kitu deui di Pentekosta. Pentekosta téh hukum Minggu, sarta Daniel pasal sabelas ayat genep welas ogé hukum Minggu. Ayat tilu welas nepi ka lima welas dina pasal sabelas kitab Daniel nyaéta Panium, sarta ayat-ayat éta ngagambarkeun sajarah nubuat lahiriah anu ngantunkeun kana hukum Minggu, sedengkeun Petrus dina Rasul-Rasul, dina jam katilu jeung kasalapan, ngagambarkeun sajarah nubuat batiniah anu ngantunkeun kana hukum Minggu. Garis lahiriah ngaidéntifikasi sajarah anu ngantunkeun kana tanda sato galak, sedengkeun garis batiniah ngaidéntifikasi sajarah panyegelan saratus opat puluh opat rébu. Ku lantaran Petrus jadi lambang anu kacida pentingna boh dina sajarah lahiriah boh dina sajarah batiniah anu ayeuna keur dina prosés kacumponan, karasa pantes pikeun nempatkeun Petrus kana kontéks nubuat anu ngajalankeun handapeun bacaan lahiriah Kitab Suci.
The twelve Messianic prophecies that are marked as fulfilled in the book of Matthew represent the history of the one hundred and forty-four thousand. The “time of the end” marks the beginning of a reformatory movement, and just as the birth of Aaron and Moses marked the “time of the end” in the line of Moses, the alpha of Christ, so too the birth of John, and his cousin Jesus marked the “time of the end” in 1989. Whether it is worthwhile to consider the twelve Messianic prophecies is more intriguing, when placed in context by raising another question. What other biblical book marks as many Messianic fulfillments as found in Matthew?
Dua welas nubuat Mesianik anu ditandaan minangka kacumponan dina kitab Mateus ngagambarkeun sajarah saratus opat puluh opat rébu. “Waktu ahir” nandaan awal hiji gerakan réformasi, sarta sakumaha kalahiran Harun jeung Musa nandaan “waktu ahir” dina galur Musa, alfa Kristus, kitu deui kalahiran Yahya, jeung misanna Yesus nandaan “waktu ahir” dina taun 1989. Naha pantes mertimbangkeun dua welas nubuat Mesianik téh jadi leuwih narik, lamun ditempatkeun dina kontéks ku ngangkat patalékan séjén. Kitab Alkitab naon deui anu nandaan kacumponan Mesianik saloba anu kapanggih dina Mateus?
“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.
“Pagawean Allah di bumi, ti jaman ka jaman, nembongkeun kasaruaan anu kacida écésna dina unggal reformasi gedé atawa gerakan agama. Prinsip-prinsip dina cara Allah nungkulan manusa salawasna sarua. Gerakan-gerakan penting dina mangsa ayeuna miboga padananana dina gerakan-gerakan baheula, sarta pangalaman gareja dina jaman-jaman kapungkur ngandung palajaran anu kacida ajénna pikeun mangsa urang ayeuna.” The Great Controversy, 343.
Every reformatory movement has a starting point, which is labelled as “the time of the end,” in the book of Daniel. The time of the end in the reformatory movement of Christ was His birth, which typified both 1798 and 1989,
Saban gerakan reformasi miboga hiji titik awal, anu dina kitab Daniel dingaranan “waktu ahir.” Waktu ahir dina gerakan reformasi Kristus nyaéta kalahiran-Na, anu ngalambangkeun boh taun 1798 boh 1989,
The First Messianic Waymark—1989
Patokan Mésianik Nu Kahiji—1989
And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet, And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel. Matthew 2:5, 6.
Jeung maranéhna ngawaler ka anjeunna, “Di Bétléhém di Yudéa, sabab kieu geus ditulis ku nabi, ‘Jeung maneh, Bétléhém, di tanah Yuda, lain anu pangleutikna di antara para pangéran Yuda; sabab ti maneh bakal medal hiji Pamingpin, anu bakal ngagembalakeun umat Kami Israil.’” Mateus 2:5, 6.
Prediction
Ramalan
But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. Micah 5:2.
Tapi maneh, Bétléhém Éprata, sanajan maneh leutik di antara rébuan Yuda, tapi ti maneh bakal medal ka Kami Anjeunna anu bakal jadi pamingpin di Israél; anu asal-usul-Na geus ti baheula kénéh, ti kalanggengan. Mikha 5:2.
1989 was the time of the end for the movement of the third angel. It arrived 126 years after the rebellion of 1863, and was represented by Ronald Reagan and George Bush the senior. The time of the end in the history of Moses was the birth of Aaron and Moses, as was the time of the end in the history of Christ the birth of John the Baptist and Christ. When the book of Daniel is unsealed, as it was in 1989, there is an increase of knowledge. That increase of knowledge leads to the second waymark, identifying when a testing message is developed from the knowledge that was unsealed.
Taun 1989 nya éta mangsa ahir pikeun gerakan malaikat katilu. Éta sumping 126 taun sanggeus pambarontakan taun 1863, sarta dilambangkeun ku Ronald Reagan jeung George Bush anu sepuh. Mangsa ahir dina sajarah Musa nya éta kalahiran Harun jeung Musa, sakumaha ogé mangsa ahir dina sajarah Kristus nya éta kalahiran Yohanes Pambaptis jeung Kristus. Nalika kitab Daniel dibuka segelna, sakumaha kajadian dina taun 1989, aya paningkatan pangaweruh. Eta paningkatan pangaweruh ngarah kana waymark kadua, anu nangtukeun iraha hiji pesen pangudagan dikembangkeun tina pangaweruh anu geus dibuka segelna.
Every reformatory movement marks a point when the message is formalized and thereafter becomes a testing message. Christ always explains the test, in advance of holding men and women responsible for the test. Adam and Eve were told in advance of the results that would happen if they disobeyed, and God never changes.
Unggal gerakan réformasi nandaan hiji titik nalika éta amanat dirumuskeun sacara pasti, sarta sanggeus éta janten amanat pangujian. Kristus salawasna ngajelaskeun éta pangujian ti heula, saméméh nahan lalaki jeung awéwé tanggung jawab kana éta pangujian. Adam jeung Hawa geus dibéjaan ti heula ngeunaan hasil anu bakal kajadian lamun maranéhna henteu taat, jeung Allah moal kungsi robah.
And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. Genesis 2:16, 17.
Jeung PANGERAN Allah maréntah ka éta lalaki, saur-Na, “Tina unggal tangkal di taman ieu maneh meunang dahar kalawan bébas; tapi tina tangkal pangaweruh ngeunaan nu hadé jeung nu jahat, ulah dahar tina éta, sabab dina poé maneh dahar tina éta, tangtu maneh bakal maot.” Kajadian 2:16, 17.
William Miller “formalized” the testing message of the first angel in 1831 through 1833. The message of the one hundred and forty-four thousand was formalized in 1996, with the publication of the Time of the End magazine that covers the last six verses of Daniel eleven, that were unsealed in 1989. In that year the publication titled, Prophetic Time Lines was also published, and set forth the methodology that is twenty-two times more powerful than the rules adopted by William Miller. Those rules are now set forth in the publication Prophetic Keys. The rules which all who proclaim the third angel’s message will employ are Miller’s rules.
William Miller “ngaformalisasikeun” pesen pangujian malaikat kahiji dina taun 1831 nepi ka 1833. Pesen ngeunaan saratus opat puluh opat rébu diformalisasikeun dina taun 1996, ku medalna majalah Time of the End anu ngawengku genep ayat panungtungan tina Daniel sabelas, anu geus dibuka segelna dina taun 1989. Dina taun éta ogé ieu terbitan anu judulna, Prophetic Time Lines, diterbitkeun, sarta ngedalkeun metodologi anu dua puluh dua kali leuwih kuat batan aturan-aturan anu diadopsi ku William Miller. Aturan-aturan éta ayeuna ditepikeun dina terbitan Prophetic Keys. Aturan-aturan anu baris dipaké ku sakumna anu ngawawar pesen malaikat katilu nyaéta aturan-aturan Miller.
“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted.” Review and Herald, November 25, 1884.
“Anu keur milu ngembarkeun pekabaran malaikat katilu keur nalungtik Kitab Suci nurutkeun cara anu ku Bapa Miller dipaké.” Review and Herald, 25 Nopémber 1884.
Miller’s rules are the alpha and Prophetic Keys are the omega. The only way to pass a prophetic testing message, is to employ the methodology of study outlined in God’s Word. The true message cannot be separated from the true methodology that establishes the message. In every reform movement the testing message for that generation is set forth, and it includes the correct methodology as an element of the waymark. Miller’s message was based upon the unsealing of the book of Daniel. His message was Gideon’s message, for it also produced an army of three hundred.
Aturan-aturan Miller teh alfa, ari Konci-konci Nubuat teh omega. Hiji-hijina jalan pikeun nampa hiji amanat ujian nubuat, nya éta ku ngagunakeun metodologi pangajaran anu geus digariskeun dina Firman Allah. Amanat anu sajati moal bisa dipisahkeun tina metodologi anu sajati anu netepkeun éta amanat. Dina unggal gerakan reformasi, amanat ujian pikeun generasi éta ditepikeun, sarta éta ngawengku metodologi anu bener minangka salah sahiji unsur tina patokan jalan. Amanat Miller dumasar kana dibukana deui kitab Daniel. Amanatna nya éta amanatna Gideon, sabab éta ogé ngahasilkeun hiji pasukan anu jumlahna tilu ratus.
And he divided the three hundred men into three companies, and he put a trumpet in every man’s hand, with empty pitchers, and lamps within the pitchers. And he said unto them, Look on me, and do likewise: and, behold, when I come to the outside of the camp, it shall be that, as I do, so shall ye do. When I blow with a trumpet, I and all that are with me, then blow ye the trumpets also on every side of all the camp, and say, The sword of the Lord, and of Gideon. Judges 7:16–18.
Tuluy anjeunna ngabagi tilu ratus urang éta jadi tilu pasukan, sarta anjeunna nempatkeun tarompet dina leungeun unggal jelema, jeung kendi-kendi kosong, sarta lampu-lampu di jero kendi-kendi éta. Tuluy anjeunna ngalahir ka maranéhna, “Titenan ka kaula, sarta lakonan kitu deui; jeung, tenan, lamun kaula geus nepi ka sisi luar pasanggrahan, mangka sakumaha anu ku kaula dipigawé, kitu deui kudu ku maranéh dipigawé. Lamun kaula niup tarompet, kaula jeung sakabéh anu bareng jeung kaula, tuluy maranéh ogé niup tarompet-tarompet éta di sakuriling pasanggrahan sakabéhna, sarta ucapkeun, ‘Pedang PANGERAN, jeung pedangna Gideon.’” Hakim-hakim 7:16–18.
Miller’s message was the “trumpet,” and the “sword.” Yet it was the sword of both Gideon and the Lord. The Word of the Lord was published in 1611, and 220 years later Miller published his message of the first angel. The Declaration of Independence was published in 1776, and 220 years later in 1996, the message of the third angel was published. Millers was the first angel’s internal message of God’s people, as represented by the vision of the Ulai River, announcing the opening of judgment. The third angel’s message of Future for America is the external message of God’s people, as represented by the vision of the Hiddekel River, announcing the close of judgment.
Amanat Miller téh mangrupa “tarompét,” jeung “pedang.” Sanajan kitu, éta téh pedang milik Gideon jeung milik PANGERAN duanana. Firman PANGERAN diterbitkeun dina taun 1611, sarta 220 taun saterusna Miller nerbitkeun amanatna ngeunaan malaikat kahiji. Déklarasi Kamerdikaan diterbitkeun dina taun 1776, sarta 220 taun saterusna dina taun 1996, amanat malaikat katilu diterbitkeun. Amanat Miller téh amanat internal malaikat kahiji pikeun umat Allah, sakumaha digambarkeun ku tetempoan ngeunaan Walungan Ulai, anu ngumumkeun dibukana pangadilan. Amanat malaikat katilu tina Future for America téh amanat éksternal pikeun umat Allah, sakumaha digambarkeun ku tetempoan ngeunaan Walungan Hiddekel, anu ngumumkeun ditutupna pangadilan.
The prophetic methodology is represented by one of the Messianic prophecies identified by Matthew as being fulfilled by Christ, and in so doing typifies 1831, with the “father” representing his son in 1996. The two witnesses of methodology are an alpha and omega, and with the human messenger’s involvement, together they establish a father and son relationship, which is the relationship of Malachi’s Elijah message. The hearts of the father are turned to the children, and vice versa. Miller’s rules are to be joined with the rules titled as Prophetic Keys. The new light must be built upon the old light. Those who choose not to employ the methodology of 1831 and 1996 are cursed. One class is cursed, and the other is blessed. The choice is yours?
Métodologi kenabian digambarkeun ku salah sahiji nubuat Mesianik anu ku Mateus diidentipikasi minangka geus digenepan ku Kristus, sarta ku kitu ngawakilan taun 1831, kalayan “bapa” ngawakilan putrana dina taun 1996. Dua saksi tina métodologi téh mangrupa hiji alfa jeung omega, sarta ku katerlibatan utusan manusa, duanana babarengan netepkeun hiji hubungan bapa jeung anak, anu mangrupa hubungan tina amanat Élias dina Maleakhi. Hate para bapa dibalikeun ka barudak, jeung sabalikna. Aturan-aturan Miller kudu dihijikeun jeung aturan-aturan anu dijudulan Salakuna Konci-konci Kenabian. Cahaya anyar kudu diwangun dina dasar cahaya heubeul. Jalma-jalma anu milih teu ngagunakeun métodologi taun 1831 jeung 1996 téh kakutuk. Hiji golongan kakutuk, jeung golongan séjén dipaparin berkah. Pilihan aya dina panangan anjeun?
The Second Messianic Waymark —1996
Panandaan Jalan Mesianik anu Kadua —1996
That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world. Matthew 13:35.
Supaya kagenepan naon anu diucapkeun ku nabi, saurna, Kami baris muka sungut Kami ku misil; Kami baris ngedalkeun perkara-perkara anu geus disumputkeun ti mimiti ngadegna dunya. Mateus 13:35.
Prediction
Ramalan
I will open my mouth in a parable: I will utter dark sayings of old. Psalms 78:2.
Abdi baris muka ku hiji misil: abdi bakal ngedalkeun ucapan-ucapan nu samar ti baheula. Jabur 78:2.
The dark sayings; the parables that the Lion of the tribe of Judah “utters” represent line upon line presentations of truths that have been sealed up, or kept secret from the foundation of the world. Once the message is formalized, it is thereafter empowered by a fulfillment of prophecy that marks the beginning of a testing time.
Ucapan-ucapan nu poék; ibarat-ibarat anu “diucapkeun” ku Singa ti kaom Yuda ngawakilan pamedaran demi pamedaran tina bebeneran-bebeneran anu geus disegel, atawa dirasiahkeun ti saprak ngadegna dunya. Sanggeus éta amanat diformalkeun, saterusna éta dipaparin kakawasaan ku hiji panggenapan nubuat anu nandaan mimiti hiji mangsa pangujian.
When the latter rain began to sprinkle on September 11, 2001, the rebellion of 1888 and of Korah was repeated. At the Minneapolis rebellion of 1888 and with Korah’s rebellion, God’s selected messengers were rejected along with the message they presented. Both the baby and the bath water were thrown out together. They were thrown out under the premise that the whole congregation was as holy, as those God had selected. The rebels were unable to see Divinity with the human messengers. All they could see was themselves, humanity void of Divinity, so they thought everyone was the same.
Nalika hujan ahir mimiti nyiprat dina 11 Séptémber 2001, pemberontakan taun 1888 jeung pemberontakan Korah kajadian deui. Dina pemberontakan Minneapolis taun 1888 jeung dina pemberontakan Korah, utusan-utusan pilihan Allah ditolak bareng jeung amanat anu ditepikeun ku maranéhna. Boh orokna boh cai mandina dialungkeun kaluar babarengan. Éta dipiceun dumasar kana anggapan yén sakabéh jamaah téh sarua sucina jeung jalma-jalma anu geus dipilih ku Allah. Para pemberontak teu mampuh ningali Kaallahan dina diri utusan-utusan manusa. Anu maranéhna bisa tingali ngan dirina sorangan, kamanusaan anu kosong tina Kaallahan, ku kituna maranéhna nyangka yén saréréa téh sarua.
Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? Numbers 16:1–3.
Ayeuna Korah, putrana Izhar, putrana Kohat, putrana Lewi, sarta Datan jeung Abiram, putra-putrana Eliab, jeung On, putrana Pelet, turunan Ruben, nyandak jalma-jalma; tuluy maranéhna nangtung ngalawan Musa, jeung sawatara urang Israil, dua ratus lima puluh pamingpin jamaah, jalma-jalma anu kasohor di antara pasamuan, jalma-jalma anu boga ngaran: Maranéhna ngariung babarengan ngalawan Musa jeung ngalawan Harun, sarta nyarita ka maranéhna, Maranéh teuing ngangkat diri, sabab sakumna jamaah téh suci, unggal-unggalna, jeung PANGERAN aya di tengah-tengah maranéhna: ku naon atuh maranéh ngangkat diri saluhureun jamaah PANGERAN? Bilangan 16:1–3.
The rebellion of Korah, 1888 and 9/11 is represented as a refusal to submit to God’s choice of selected leadership, while placing confidence in a false definition of God’s congregation. Jeremiah identifies the same phenomenon when the rebels claimed the “temple of the Lord, the temple of the Lord are these.”
Pangbarontakan Korah, 1888 jeung 9/11 digambarkeun minangka panolakan pikeun tunduk kana pilihan Allah ngeunaan kapamingpinan anu dipilih, bari nempatkeun kayakinan kana harti palsu ngeunaan jamaah Allah. Yeremia ngaidentipikasi gejala anu sarua nalika para pangbarontak ngaku, “Bait PANGERAN, bait PANGERAN nyaéta ieu.”
The word that came to Jeremiah from the Lord, saying,
Firman anu sumping ka Yermia ti PANGERAN, saur-Na,
Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these.
Ngadeg di lawang Bait PANGERAN, sarta wartakeun di dinya ieu pangandika, sarta sebutkeun, Dangukeun pangandika PANGERAN, he sakumna urang Yuda anu asup ngalangkungan lawang-lawang ieu pikeun nyembah ka PANGERAN. Kieu timbalan PANGERAN, Nu Maha Kawasa, Allahna Israil: Benerkeun lampah aranjeun jeung kalakuan aranjeun, mangka Kami bakal ngantep aranjeun tetep cicing di ieu tempat. Ulah ngandel kana kecap-kecap bohong, bari nyebut, Bait PANGERAN, Bait PANGERAN, Bait PANGERAN, ieu teh.
For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever.
Sabab lamun maranéh enya-enya ngabenerkeun jalan hirup jeung kalakuan maranéh; lamun maranéh enya-enya ngalaksanakeun kaadilan antara saurang jalma jeung sasamana; lamun maranéh teu neken ka nu daratang, ka nu teu boga bapa, jeung ka randa, sarta teu ngucurkeun getih nu teu salah di ieu tempat, jeung teu milu nuturkeun allah-allah lianna nepi ka matak cilaka ka maranéh sorangan: mangka Kami baris ngajadikeun maranéh cicing di ieu tempat, di tanah anu ku Kami dipasihkeun ka karuhun maranéh, salalanggengna.
Behold, ye trust in lying words, that cannot profit. Jeremiah 7:1–8.
Tingal, maraneh aranjeun percanten ka kecap-kecap bohong, anu moal aya mangpaatna. Yermia 7:1–8.
The lying words of the Jews in Jeremiah’s period, are the lying words of Korah and his cohorts, the rebels of 1888 and of course, the rebels of 9/11. They are the lies that the drunkards of Ephraim hide beneath in Isaiah twenty-eight.
Kecap-kecap bohong urang Yahudi dina mangsa Yermia téh sarua jeung kecap-kecap bohong Korah jeung golonganana, para pambrontak taun 1888 jeung tangtu baé para pambrontak 9/11. Éta téh bohong-bohong anu jadi panyumputan para nu mabok ti Éfraim dina Yesaya dua puluh dalapan.
Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:14, 15.
Ku sabab kitu, dangukeun firman PANGERAN, he jalma-jalma panyindiran, anu maréntah umat ieu anu aya di Yerusalem. Sabab maranéh geus nyarita, “Kami geus nyieun hiji perjangjian jeung pati, sarta jeung naraka kami geus sapuk; lamun pecut anu ngaguludag kawas caah bakal ngaliwat, éta moal nepi ka kami; sabab kami geus ngajadikeun bohong jadi panyalindungan kami, sarta di handapeun kapalsuan kami geus nyumputkeun diri.” Yesaya 28:14, 15.
It is also the lie that represents a lack of love of the Truth, which brings strong delusion in 2 Thessalonians.
Éta ogé téh bohong anu ngagambarkeun kurangna kanyaah kana Kaleresan, anu mawa kasasab anu kuat dina 2 Tesalonika.
And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:11, 12.
Ku margi ieu Allah bakal ngirimkeun ka maranéhna panyasab anu kacida kuatna, nepi ka maranéhna percaya kana kabohongan; supaya sakabéh anu henteu percaya kana bebeneran, tapi malah resep kana kajahatan, meunang hukuman. 2 Tesalonika 2:11, 12.
The “lying words” represent the foolish idea that the church is where salvation is found, not in chosen messengers and their chosen messages. The connection between God and man is accomplished and maintained only through His Word. He is the Word, and no man cometh to the Father except by the Word. Christ is represented by His chosen messengers and the message they present. To believe otherwise, is to hate the Truth and believe a lie. Jeremiah condemns the Jews who trust in the temple, by reminding them of Shiloh, where God’s Ark had been since the entrance into the Promised Land.
“Kecap-kecap bohong” ngalambangkeun pamanggih bodo yén garéja téh tempat kasalametan kapanggih, lain dina utusan-utusan pilihan jeung talatah-talatah pilihan maranéhna. Patalina antara Allah jeung manusa kalaksanakeun sarta dipiara ngan ku Mantenna ngaliwatan Pangandika-Na. Anjeunna téh Pangandika, jeung taya saurang ogé nu datang ka Rama iwal ku Pangandika. Kristus digambarkeun ku utusan-utusan pilihan-Na jeung ku talatah anu dipidangkeun ku maranéhna. Percaya anu sabalikna ti éta hartina ngéwa ka Kaleresan sarta percaya kana bohong. Yermia ngahukum urang Yahudi anu ngandelkeun Bait Allah ku ngingetkeun maranéhna kana Silo, tempat Peti Perjangjian Allah aya ti saprak asupna ka Tanah Jangji.
Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:14–16.
Ku kituna Kami baris ngalakukeun ka ieu Bait, anu disebat ku ngaran Kami, anu ku maraneh dipercaya, jeung ka eta tempat anu ku Kami geus dibikeun ka maraneh jeung ka karuhun maraneh, sakumaha Kami geus ngalakukeun ka Silo. Jeung Kami baris miceun maraneh ti payuneun Kami, sakumaha Kami geus miceun sakabeh dulur-dulur maraneh, nya eta sakumna turunan Epraim. Ku kituna ulah maneh ngadoakeun bangsa ieu, ulah ngangkat ceurik atawa paneda pikeun maranehna, jeung ulah nyuhunkeun pangantaraan ka Kami pikeun maranehna: sabab Kami moal ngadenge ka maneh. Yeremia 7:14–16.
Wicked Eli, and his two wicked sons, Hophni and Phineas parallel and align with Korah, Dathan and Abiram for allowing escalating apostasy to develop until probation closed and all three died on the same day, as did Korah, Dathan and Abiram. They all die at the Sunday law!
Éli nu jahat, katut dua anakna nu jahat, Hopni jeung Pinehas, sajajar jeung saluyu jeung Korah, Datan, jeung Abiram lantaran ngantep murtad nu beuki ngaronjat mekar nepi ka mangsa kasempetan ditutup sarta maranéhna tiluan maot dina poé anu sarua, sakumaha ogé Korah, Datan, jeung Abiram. Maranéhna sadayana maot dina hukum Minggu!
At 9/11 Korah’s rebellion, and the rebellion of Eli, the rebellion of the Jews in Jeremiah’s testimony and the rebels of 1888 reject and rebel against the message and messengers of that period. That period concludes at the Sunday law after two tests. The first test is from 9/11 unto July 18, 2020, and the second test is the purging and sealing represented by the message of the Midnight Cry. Out of that purification process Gideon and His three hundred are prepared to blow their trumpets, and they do so when Samuel is raised up at the Sunday law, which is when the Ark is captured by the Philistines. Then the church triumphant is lifted up as an ensign.
Dina pemberontakan Korah dina 9/11, jeung pemberontakan Eli, pemberontakan urang Yahudi dina kasaksian Yeremia, sarta para pemberontak taun 1888, maranéhna nolak jeung ngabangkang kana pekabaran jeung para utusan tina mangsa éta. Mangsa éta ditutup dina hukum Minggu sanggeus dua tés. Tés kahiji nyaéta ti 9/11 nepi ka 18 Juli 2020, sarta tés kadua nyaéta panyucian jeung panyegelan anu dilambangkeun ku pekabaran Midangdam Menengah Wengi. Tina prosés panyucian éta, Gideon jeung tilu ratus urangna dipersiapkeun pikeun ngagebrulkeun tarompét maranéhna, sarta maranéhna ngalakukeun éta nalika Samuel dihudangkeun dina hukum Minggu, nyaéta nalika Peti Perjangjian direbut ku urang Pilistin. Tuluy gareja anu unggul diangkat jadi panji.
That church has a king, David by name, and a prophet represented by Ezekiel, and Samuel, at the overthrow of Shiloh. The church will also have the priesthood represented by Joseph. The Sunday law testing time is where the fire of the Holy Spirit is poured out without measure, as represented by the seventh seal. That fire destroys the men of renown who rebelled with Korah, Dathan, Abiram, Eli, Hophni, Phineas and the rebels of 1888.
Garéja éta miboga saurang raja, nyaéta Daud ngaranna, sarta saurang nabi anu dilambangkeun ku Yehezkiel jeung Samuel, dina mangsa ragragna Silo. Garéja éta ogé bakal miboga kaimaman anu dilambangkeun ku Yusuf. Mangsa pangajaran ku hukum Minggu téh nyaéta tempat seuneu Roh Suci dicurahkeun tanpa ukuran, sakumaha anu dilambangkeun ku segel katujuh. Seuneu éta ngancurkeun jalma-jalma kawentar anu mbarontak babarengan jeung Korah, Datan, Abiram, Éli, Hopni, Pinehas, jeung para mbarontak taun 1888.
That very fire of the outpouring of the Holy Spirit, is the backdrop of the drama of the church triumphant. The church is represented by king David, the prophet Ezekiel and Joseph the priest. Those three are standing in the fire that destroys the 250 men of renown, as did Nebuchadnezzar’s fire destroy the men who threw the three worthies into the furnace. As the church triumphant, the whole world watches as they are thrown into the fiery furnace, and suddenly, the Son of God appears with the churches’ prophet, priest and king—represented by Shadrach, Meshak and Abednego. Four thirty-year old’s in the fiery furnace representing the truth that Divinity combined with humanity does not sin!
Seuneu éta pisan tina curahan Roh Suci téh mangrupa latar tukang drama garéja anu jaya. Garéja digambarkeun ku raja Daud, nabi Yehezkiel, jeung Yusuf imam. Katiluna nangtung dina seuneu anu ngancurkeun 250 jelema anu kasohor, sakumaha seuneu Nebukadnesar ngancurkeun jalma-jalma anu ngalungkeun tilu jalmi anu mulya ka jero tungku seuneu. Salaku garéja anu jaya, sakuliah dunya nyaksian nalika maranéhna dialungkeun ka jero tungku seuneu anu hurung, tuluy dadakan Putra Allah nembongan babarengan jeung nabi, imam, jeung raja garéja—anu dilambangkeun ku Sadrah, Mesakh, jeung Abednego. Opat jalma anu yuswana tilu puluh taun dina tungku seuneu, ngalambangkeun bebeneran yén Kaallahan anu dihijikeun jeung kamanusaan henteu dosa!
Korah, Dathan and Abiram, who are also Eli, Hophni and Phineas are the counterfeit of the church triumphant that is made up with a prophet, priest and king. Those three are Gideon’s 300, the three thousand souls at Pentecost, the 300 Millerite preachers, the three-hundred 1843 charts, who are thirty years old when the Sunday law arrives and fire comes down out of heaven. With Elijah the fire was to distinguish between the true and false prophets. The fire that comes down in Leviticus on the “eighth” day, when Aaron begins to serve, consumes Aaron’s offering, which is the offering of Malachi three, that is pleasant as in former years. That same fire destroys those who offer strange or common fire, as represented by Hophni and Phineas, the sons of Aaron.
Korah, Datan, jeung Abiram, anu ogé Eli, Hophni, jeung Pinehas, nyaéta palsu tandingan garéja anu meunang kameunangan anu kabentuk ku nabi, imam, jeung raja. Éta tiluan nyaéta 300 urangna Gideon, tilu rebu jiwa dina Pentakosta, 300 pangwawarta Millerite, 300 bagan taun 1843, anu umurna tilu puluh taun nalika hukum Minggu datang sarta seuneu turun ti sawarga. Dina jaman Élia, seuneu éta dimaksudkeun pikeun ngabédakeun antara nabi-nabi anu sajati jeung anu palsu. Seuneu anu turun dina Imamat dina poé “kadalapan”, nalika Harun mimiti ngalayanan, meakkeun kurban Harun, nyaéta kurban dina Maleakhi tilu, anu pikaresepeun saperti dina taun-taun baheula. Seuneu anu sarua éta ngancurkeun jalma-jalma anu ngurbankeun seuneu anu asing atawa umum, sakumaha dilambangkeun ku Hophni jeung Pinehas, putra-putra Harun.
When God is confirming the true prophet with Elijah, or the true priest with Aaron the fire leads to the death of the false prophets of Baal, who are also Hophni and Phineas. Hophni and Phineas are the sons of Aaron, they are the last generation of a covenant people who are spewed out of the mouth of the Lord at the Sunday law.
Nalika Allah keur netepkeun nabi nu sajati ngaliwatan Élia, atawa imam nu sajati ngaliwatan Harun, seuneu éta ngabalukarkeun pupusna nabi-nabi palsu Baal, anu ogé nyaéta Hophni jeung Pinehas. Hophni jeung Pinehas téh putra-putra Harun; maranéhna nyaéta generasi panungtung tina umat perjangjian anu dimuntahkeun kaluar tina baham Gusti dina mangsa hukum Minggu.
“These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.
“Ieu lain kecap-kecap Sister White, tapi kecap-kecap ti Gusti, sarta utusan-Na geus maparinana ka kuring pikeun dibikeun ka aranjeun. Allah nyaur ka aranjeun supaya ulah deui digawé papalingpang tujuan jeung Mantenna. Loba pangajaran geus dipasihkeun ngeunaan jalma-jalma anu ngaku urang Kristen padahal maranéhna némbongkeun sipat-sipat Iblis, ku sumanget, kecap, jeung lampah ngalawan kamajuan bebeneran, sarta pasti keur nuturkeun jalan anu ku Iblis dipingpin ku maranéhna. Dina karasana haté maranéhna, maranéhna geus nyekel kakawasaan anu sama sakali lain hak maranéhna, sarta anu teu kudu dipaké ku maranéhna. Kitu timbalan Sang Guru Agung, ‘Kami baris ngagulingkeun, ngagulingkeun, ngagulingkeun.’ Jalma-jalma nyebut di Battle Creek, ‘Bait Gusti, Bait Gusti téh kami,’ tapi maranéhna keur maké seuneu biasa. Haté maranéhna henteu dilemeskeun jeung ditundukkeun ku rahmat Allah.” Manuscript Releases, jilid 13, 222.
The “common fire” is what Aaron’s son used when the priesthood began. The number “81” is a symbol of the priesthood, and in Leviticus eight, verse one, the seven days of purification and consecration of the priest is illustrated. Their clothes are removed and replaced with the garments of the Heavenly High Priest’s, as illustrated in Zechariah’s vision of Joshua and the angel in chapter three. The 300 in Zechariah are represented as “men wondered at,” for they represented in the history when God removes the iniquities of His people, which is the Sunday law, when the church is transformed from militant to triumphant. After seven days of consecration, the began to serve on day eight.
“Seuneu ilahar” nyaéta nu dipaké ku putra Harun nalika kalungguhan imam mimiti diadegkeun. Bilangan “81” mangrupa lambang kalungguhan imam, sarta dina Imamat dalapan, ayat hiji, digambarkeun tujuh poé panyucian jeung pangbakti imam. Papakéanna dileupaskeun tuluy digantian ku jubah Imam Agung Sawarga, sakumaha digambarkeun dina tetenjoan Zakaria ngeunaan Yosua jeung malaikat dina pasal katilu. Nu 300 dina Zakaria dilambangkeun minangka “jalma-jalma anu matak kaheranan,” sabab maranéhna ngawakilan dina sajarah mangsa Allah miceun kajahatan umat-Na, nyaéta hukum Minggu, nalika gareja dirobah tina nu bajoang jadi nu meunang kameunangan. Sanggeus tujuh poé pangbakti, maranéhna mimiti ngaladénan dina poé ka dalapan.
And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. Leviticus 8:33.
Jeung maraneh ulah kaluar tina panto Kemah Pasamoan salila tujuh poe, nepi ka poe-poe pangbakti maraneh réngsé; sabab salila tujuh poe anjeunna bakal ngabaktikeun maraneh. Imamat 8:33.
Day eight, is a symbol of the eighth that is of the seven, of Laodicea turning into Philadelphia, of the eight souls on Noah’s ark, of the eighth day of circumcision, and the eighth day of resurrection. That day is the Sunday law, when the papacy’s deadly wound is healed, and therefore resurrected it becomes the eighth, that is of the seven.
Poé ka dalapan téh lambang anu ka dalapan, anu asalna tina tujuh, nyaéta Laodikea nu robah jadi Filadelfia, dalapan jiwa dina bahtera Nuh, poé ka dalapan tina sunatan, jeung poé ka dalapan tina kabangkitan. Poé éta nyaéta hukum Minggu, nalika tatu maot kapapaan dipulihkeun, ku kituna sanggeus dihirupkeun deui éta jadi anu ka dalapan, nyaéta anu asalna tina tujuh.
And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel. Leviticus 9:1.
Dina poe kadalapan, Musa nyaur Harun jeung anak-anakna, kitu deui para kokolot Israil. Imamat 9:1.
On day eight, the priests began to serve, but Aaron’s sons offered “common fire.” Adventism claim that they are the temple of the Lord, and Sister White identified that claim as common fire. Not only is it a lie, but it is common fire, as contrasted with holy fire. The holy fire is the message of the Midnight Cry, and the common fire is the counterfeit peace and safety message, that will be the last message proclaimed by the dumb dogs that refused to bark, and give a warning message. In chapter nine, Aaron presents the offering, and fire comes down out of heaven and consumes the offering. Then his two wicked sons, offer common fire and God’s fire consumes them.
Dina poe ka dalapan, para imam mimiti ngalaksanakeun palayanan, tapi anak-anak Harun masrahkeun “seuneu biasa.” Kaum Advent ngaku yén maranéhna téh Bait Allah, sarta Sister White ngaidéntifikasi éta pangakuan minangka seuneu biasa. Éta lain waé bohong, tapi ogé seuneu biasa, sabalikna tina seuneu suci. Seuneu suci téh nyaéta amanat Midnigth Cry, sedengkeun seuneu biasa téh amanat palsu ngeunaan katengtreman jeung kaamanan, anu bakal jadi amanat panungtungan anu diproklamasikeun ku anjing-anjing bisu anu nolak ngagogog sarta méré amanat pangéling. Dina pasal salapan, Harun masrahkeun kurban, tuluy seuneu turun ti sawarga sarta ngaduruk éta kurban nepi ka béak. Satuluyna dua anakna anu jahat masrahkeun seuneu biasa, sarta seuneu Allah ngaduruk maranéhna.
And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces. And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the Lord, which he commanded them not. And there went out fire from the Lord, and devoured them, and they died before the Lord. Leviticus 9:22–10:2.
Jeung Harun ngangkat leungeunna ka umat, tuluy ngaberkahan maranéhna, sarta turun sanggeus ngahaturkeun kurban panghapus dosa, kurban beuleuman, jeung kurban karapihan. Geus kitu Musa jeung Harun asup ka jero Kemah Pasamoan, tuluy maranéhna kaluar sarta ngaberkahan umat; sarta kamulyaan PANGERAN nembongan ka sakumna umat. Ti payuneun PANGERAN kaluar seuneu, tuluy ngaduruk nepi beak kana altar kurban beuleuman jeung gajihna; waktu sakumna umat ningali éta, maranéhna surak, tuluy sujud nyanghareup ka taneuh. Ari Nadab jeung Abihu, anak-anak Harun, masing-masing nyokot pedupaan sorangan, nunda seuneu di jerona, jeung nunda menyan di luhurna, tuluy ngahaturkeun seuneu anu asing di payuneun PANGERAN, anu ku Mantenna teu diparentahkeun ka maranéhna. Ku sabab éta, kaluar seuneu ti PANGERAN, tuluy ngalalap maranéhna, nepi ka maranéhna paéh di payuneun PANGERAN. Imamat 9:22–10:2.
The men of Battle Creek are the modern Sanhedrin who trust in their church structure above the message of the True Witness to Laodicea. The True Witness to Laodicea is Christ, and He never changes, and he has always used men of His own choosing to present the message to a people who were manifesting the characteristics of Laodicea. There is nothing new under the sun.
Jalma-jalma ti Battle Creek téh nya éta Sanhedrin modéren anu ngandelkeun kana struktur garejana leuwih ti batan kana amanat ti Saksi Nu Sajati ka Laodicea. Saksi Nu Sajati ka Laodicea téh nyaéta Kristus, sarta Anjeunna moal kungsi robah, jeung salawasna Anjeunna ngagunakeun jalma-jalma anu dipilih ku Anjeunna sorangan pikeun nepikeun amanat éta ka hiji umat anu keur nembongkeun ciri-ciri Laodicea. Henteu aya anu anyar di handapeun panonpoé.
He selected Moses, who had been trained by God alone for forty years, just as Jesus and his cousin John had been trained. He selected Moses, Christ and John as examples of those trained outside of the formal educational system. Nazareth represents a symbol of a person who has been chosen, as were the new upstarts; Jones and Waggoner in the 1888 Minneapolis rebellion. Nazareth represents the calling and consecration of a chosen man, but the chosen man is a citizen of a city that is disrespected.
Anjeunna milih Musa, anu ku Allah nyalira geus dilatih salila opat puluh taun, sakumaha Yesus jeung dulurna, Yohanes, ogé geus dilatih. Anjeunna milih Musa, Kristus, jeung Yohanes minangka conto jalma-jalma anu dilatih di luar sistem atikan formal. Nasaret ngalambangkeun hiji simbol jalma anu geus dipilih, saperti para pendatang anyar; Jones jeung Waggoner dina pangbarontakan Minneapolis taun 1888. Nasaret ngalambangkeun panggero jeung pangbaktian saurang lalaki anu dipilih, tapi lalaki anu dipilih éta téh warga hiji kota anu diremehkeun.
And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. John 1:46.
Jeung Natanail ngalahir ka manehna, “Aya kitu hal anu hade tiasa asalna ti Nasaret?” Pilipus nyarios ka manehna, “Sumping jeung tingali.” Yohanes 1:46.
The stammering tongues of Isaiah 28, represent those who came from Nazareth. After the formalization of Miller’s message in 1831, the message was empowered by the fulfillment of the prophecy of the second woe, typifying the fulfillment of a prophecy of the third woe at 9/11. We will take up the third Messianic prophecy in the next article.
“Létah anu ngagalindeng” dina Yesaya 28 ngalambangkeun maranéhna anu asalna ti Nasaret. Sanggeus pesen Miller diformalkeun dina taun 1831, éta pesen dipaparin kakawasaan ku minuhanana nubuat cilaka anu kadua, anu jadi perlambang minuhanana hiji nubuat ngeunaan cilaka anu katilu dina 9/11. Urang baris ngadadarkeun nubuat Mesianik anu katilu dina artikel salajengna.
“Three nights before the Review office burned, I was in an agony that words cannot describe. I could not sleep. I walked the room, praying to God to have mercy upon His people. Then I seemed to be in the Review office with the men who have the management of the institution. I was trying to speak to them and thus to help them. One of authority arose and said, ‘You say, The temple of the Lord, the temple of the Lord are we; therefore, we have authority to do this thing and that thing and the other thing. But the word of God forbids many of the things that you propose to do.’ At His first advent, Christ cleansed the Temple. Prior to His second advent He will again cleanse the temple. He was there cleansing the temple. Why? Because commercial work had been brought in, and God had been forgotten. With hurry here and hurry there and hurry somewhere else, there was no time to think of heaven. The principles of God’s law were presented, and I heard the question asked, ‘How much of the law have you obeyed?’ Then the word was spoken, ‘God will cleanse and purify His temple in His displeasure.’
“Tilu peuting saméméh kantor Review kaduruk, abdi aya dina kasangsaraan batin anu teu kaungkab ku kecap-kecap. Abdi teu bisa sare. Abdi leumpang mudik di kamar, ngadoa ka Allah sangkan maparin welas asih ka umat-Na. Tuluy sigana abdi aya di kantor Review babarengan jeung jalma-jalma anu nyekel pangurusan éta lembaga. Abdi keur narékahan nyarita ka maranéhna sarta ku kituna nulungan maranéhna. Hiji anu boga kawasa jumeneng sarta ngandika, ‘Aranjeun nyebut, Bait PANGERAN, Bait PANGERAN téh kami; ku sabab éta, kami boga kawasa pikeun ngalakukeun ieu, jeung éta, jeung nu séjén deui. Tapi firman Allah ngalarang loba hal anu ku aranjeun diusulkeun rék dipigawé.’ Dina kadatangan-Na anu kahiji, Kristus nyucikeun Bait Allah. Saméméh kadatangan-Na anu kadua, Anjeunna bakal nyucikeun bait deui. Anjeunna aya di dinya keur nyucikeun bait. Naha? Ku sabab pagawéan dagang geus diasupkeun ka dinya, sarta Allah geus dipopohokeun. Ku buru-buru ka dieu jeung buru-buru ka ditu jeung buru-buru ka tempat séjén, teu aya waktu pikeun mikiran sawarga. Asas-asas hukum Allah dipidangkeun, sarta abdi ngadangu aya patalékan dikedalkeun, ‘Sabaraha bagian tina hukum anu geus ku aranjeun ditaati?’ Tuluy kecap ieu diucapkeun, ‘Allah bakal nyucikeun jeung ngamurnikeun bait-Na dina murka-Na.’”
“In the visions of the night I saw a sword of fire hung out over Battle Creek.
“Dina titingalian peuting kuring ningali hiji pedang seuneu digantungkeun di luhur Battle Creek.
“Brethren, God is in earnest with us. I want to tell you that if after the warnings given in these burnings the leaders of our people go right on, just as they have done in the past, exalting themselves, God will take the bodies next. Just as surely as He lives, He will speak to them in language that they cannot fail to understand.
“Sadérék, Allah téh satemenna keur ngadawuh kalayan daria ka urang. Kuring rék nyaritakeun ka maranéh yén lamun sanggeus pangéling-ngéling anu geus dipaparin dina ieu kajadian-kajadian kaduruk téh para pamingpin umat urang terus waé nuluykeun, sakumaha maranéhna geus ngalakukeun dina mangsa katukang, ngagungkeun dirina sorangan, Allah bakal nyandak awak-awakna satuluyna. Sakumaha pastina Anjeunna hirup, Anjeunna bakal nyarita ka maranéhna ku basa anu moal bisa teu kaharti ku maranéhna.”
“God is watching us to see if we will humble ourselves before Him as little children. I speak these words now that we may come to Him in humility and contrition and find out what He requires of us.’ Publishing Ministry, 170, 171.
“Allah nuju nenjo urang pikeun ningali naha urang bakal ngarendahkeun diri di payuneun Anjeunna saperti barudak leutik. Kuring nyarita kecap-kecap ieu ayeuna supaya urang tiasa sumping ka Anjeunna dina handap asor jeung kanyeselan hate sarta terang naon anu dipénta ku Anjeunna ti urang.” Publishing Ministry, 170, 171.
“The message for this time is not, ‘The temple of the Lord, the temple of the Lord, the temple of the Lord are we.’ Whom does the Lord receive as vessels unto honor?—Those who co-operate with Christ; those who believe the truth, who live the truth, who proclaim the truth in all its bearings.” Review and Herald, October 22, 1903.
“Pesen pikeun jaman ieu lain, ‘Bait Allah, bait Allah, bait Allah nyaéta kami.’ Saha anu ku Gusti ditarima jadi wadah pikeun kahormatan?—Nya éta jalma-jalma anu gawé bareng jeung Kristus; anu percaya kana bebeneran, anu hirup dina bebeneran, anu ngumumkeun bebeneran dina sagala rupana.” Review and Herald, 22 Oktober 1903.
“These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.
“Ieu lain kecap-kecap Sister White, tapi kecap-kecap Gusti, jeung utusan-Na geus maparinkeun eta ka kuring pikeun dibikeun ka maraneh. Allah nyaur ka maraneh supaya ulah deui digawe ngalawan maksud-Na. Loba pisan pituduh anu dipaparinkeun ngeunaan jalma-jalma anu ngakukeun dirina urang Kristen padahal maranehna nembongkeun sipat-sipat Iblis, ngalawan dina sumanget, dina kecap, jeung dina lampah kana kamajuan bebeneran, sarta pasti nuturkeun jalan anu ku Iblis dipingpin ka dinya. Dina karasana hate maranehna, maranehna geus nyekel kakawasaan anu ku cara naon bae oge lain kagungan maranehna, jeung anu teu sakuduna ku maranehna dipake. Kitu timbalan Guru Agung, ‘Kami baris ngabalikeun, ngabalikeun, ngabalikeun.’ Jalma-jalma nyebut di Battle Creek, ‘Bait Gusti, bait Gusti, nya kami,’ tapi maranehna keur ngagunakeun seuneu biasa. Hate maranehna teu dilemeskeun jeung teu ditundukkeun ku kurnia Allah.” Manuscript Releases, jilid 13, 222.