When “the light for that time is given” it is either “received” or “rejected.” The separation that is accomplished when the light is introduced is the work of the everlasting gospel, which includes not only the sealing of God’s people, but the separation of the wheat and the tares. The final testing and separation process began at 9/11, when the prophetic question asks, “how long?” and the prophetic answer is, “until the Sunday law.” The last mention of the symbol of “how long” is found in the fifth seal in the book of Revelation.
Nalika “caang pikeun mangsa éta dipasihkeun,” éta boh “ditarima” boh “ditolak.” Pamisahan anu kajadian nalika caang éta diwanohkeun téh mangrupa pagawean Injil langgeng, anu ngawengku lain ngan ukur pamaséhan umat Allah, tapi ogé pamisahan gandum jeung jujukutan. Prosés panungtungan tina pangujian jeung pamisahan dimimitian dina 9/11, nalika patalékan nubuat naros, “dugi ka iraha?” jeung jawaban nubuatna nyaéta, “nepi ka hukum Minggu.” Sebutan panungtungan ngeunaan lambang “dugi ka iraha” kapanggih dina segel kalima dina kitab Wahyu.
And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?
Nalika Anjeunna muka meterai anu kalima, kuring ningali di handapeun altar jiwa-jiwa jalma anu geus dipaéhan ku lantaran firman Allah jeung ku kasaksian anu dicekel ku maranéhna. Maranéhna ngajerit ku sora anu tarik, saurna, “Dugi ka iraha, nun Gusti, anu suci jeung satia, Gusti henteu ngahukum jeung males getih kami ka jalma-jalma anu cicing di bumi?”
And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.
Jeung ka unggal maranéhna dipaparin jubah-jubah bodas; sarta ka maranéhna didawuhkeun, supaya maranéhna reureuh heula sakeudeung deui, nepi ka sasama hamba-hambana ogé jeung dulur-dulurna, anu bakal dipaehan saperti maranéhna, geus kacumponan. Wahyu 6:9–11.
Inspiration places the answer to the question of “how long” asked by the “souls of them that were slain” in future, when a second group of papal martyrs is made up. That begins at the Sunday law, and for this reason Sister White identifies Revelation chapter eighteen as the fulfilment of the second group of martyrs. There are two “voices” in the first five verses; the first voice marks 9/11 and the second voice calls men and women out of Babylon at the Sunday law. Sister White identifies the symbol of “how long” in the fifth seal with the first five verses of Revelation eighteen to outline 9/11 to the Sunday law. The focus is not on separation and sealing God’s people, but on the judgment of the papacy for murdering the martyrs of past history and those martyrs during the Sunday law crisis that make up the second group of papal martyrs.
Ilham nempatkeun jawaban kana patalékan “sabaraha lilana” anu ditaroskeun ku “jiwa-jiwa maranéhna anu geus dipaéhan” ka mangsa nu bakal datang, nalika golongan kadua martir kapausan geus kabentuk. Ieu dimimitian dina hukum Minggu, sarta ku sabab ieu Sister White ngaidentipikasi Wahyu pasal dalapan welas salaku pangenepan golongan kadua martir éta. Aya dua “sora” dina lima ayat kahiji; sora kahiji nandaan 9/11, sarta sora kadua nyauran lalaki jeung awéwé supaya kaluar ti Babul dina waktu hukum Minggu. Sister White ngaidentipikasi lambang “sabaraha lilana” dina meterai kalima jeung lima ayat kahiji tina Wahyu dalapan welas pikeun ngajentrekeun 9/11 nepi ka hukum Minggu. Pokusna lain kana pamisahan jeung pameseran umat Allah, tapi kana pangadilan ka kapausan ku lantaran maéhan martir-martir dina sajarah baheula jeung martir-martir dina mangsa krisis hukum Minggu anu ngawengku golongan kadua martir kapausan.
“When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. [Revelation 18:1–5, quoted.]” Manuscript Releases, volume 20, 14.
“Sabot segel kalima dibuka, Yohanes nu nampa wahyu téh dina titingalian ningali di handapeun altar rombongan jalma-jalma anu dipaéhan ku sabab Firman Allah jeung kasaksian Yesus Kristus. Sanggeus ieu datang kajadian-kajadian anu diterangkeun dina Wahyu pasal dalapan welas, nalika jalma-jalma anu satia jeung sajati dipanggil kaluar ti Babul. [Wahyu 18:1–5, dicutat.]” Manuscript Releases, jilid 20, 14.
In the other passage where she identifies the martyrs of the fifth seal and the future and second group of martyrs who are made up in the Sunday law crisis, she says those scenes “would be in a period of time in the future.” The two voices of Revelation eighteen represent the “period of time in the future.” The first voice in the beginning at 9/11 and the second voice at the Sunday law
Dina petikan séjén nalika anjeunna ngaidéntifikasi para martir dina segel kalima jeung golongan kadua para martir anu bakal datang, anu kabentuk dina mangsa krisis hukum Minggu, anjeunna nyebutkeun yén adegan-adegan éta “bakal aya dina hiji mangsa dina waktu nu bakal datang.” Dua sora dina Wahyu dalapan welas ngawakilan éta “mangsa dina waktu nu bakal datang.” Sora kahiji aya dina awalna, dina 9/11, jeung sora kadua dina hukum Minggu.
“‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.
“‘Jeung nalika Anjeunna muka meterai anu kalima, kuring ningali di handapeun altar jiwa-jiwa jalma anu geus dipaéhan ku sabab firman Allah, jeung ku sabab kasaksian anu dicekel ku maranéhna; sarta maranéhna ngajerit ku sora tarik, pokna, Sabaraha lila deui, nun Gusti, anu Suci jeung anu Leres, Anjeun can ngahakiman jeung ngabales getih kami ka jalma-jalma anu marukim di bumi? Jeung ka masing-masing maranéhna dipaparinkeun jubah bodas [Maranehna dinyatakeun beresih jeung suci]; sarta ka maranéhna diomongkeun, supaya maranéhna reureuh heula sakeudeung deui, nepi ka sasama hamba maranéhna kénéh jeung dulur-dulur maranéhna, anu bakal dipaéhan saperti maranéhna, geus kacumponan’ [Wahyu 6:9–11]. Di dieu dipintonkeun ka Yohanes pamandangan-pamandangan anu lain kanyataan dina mangsa harita, tapi anu bakal kajadian dina hiji mangsa dina waktu anu bakal datang.
“Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.
“Wahyu 8:1–4 dikutip.” Manuscript Releases, jilid 20, 197.
Sister White associates the fulfillment of the formation of the second group of martyrs in the future and in the other passage she quotes Revelation 18:1–5, which identifies a voice in the first three verses and another voice in verses four and five. The first voice marks 9/11 when the great buildings of New York came down and the second voice is the Sunday law when God’s other flock is called out of Babylon. In the second passage she refers to Revelation chapter eight and the first four verses which identify the opening of the seventh seal, when coals from off the altar are cast to the earth which aligns with Pentecost, when fire came from heaven and illuminated the disciples, just as Elijah’s twelve stones were illuminated and as represented by tongues of fire upon the disciples.
Sadérék White ngahubungkeun kajadianan kabentukna golongan kadua para martir dina mangsa nu bakal datang, jeung dina petikan séjén anjeunna ngutip Wahyu 18:1–5, anu ngawanohkeun hiji sora dina tilu ayat kahiji jeung sora anu séjén dina ayat opat jeung lima. Sora anu kahiji nandaan 9/11 nalika gedong-gedong badag di New York rubuh, jeung sora anu kadua nyaéta hukum Minggu nalika domba Allah anu séjén dipanggil kaluar ti Babul. Dina petikan kadua anjeunna ngarujuk kana Wahyu pasal dalapan jeung opat ayat kahiji, anu ngawanohkeun bubukana meterai katujuh, nalika bara dicokot tina altar tuluy dialungkeun ka bumi, anu sajajar jeung Pentakosta, nalika seuneu turun ti sawarga jeung nyaangan para murid, sakumaha dua belas batu milik Elia dianyarkeun ku cahaya, jeung sakumaha dilambangkeun ku létah-létah seuneu kana para murid.
How Long? Zechariah & John
Sabaraha Lilana? Zakharia & Yohanes
How long is a prophetic symbol of the period of time from 9/11 unto the Sunday law which has been typified in the story of Mount Carmel, the history of the Millerites from 1840 to 1844, the history of Moses’ from the eighth to tenth plague, the witness of the martyrs of the fifth seal and in Zechariah the question is asked “how long” would it be until God had mercy upon Jerusalem that had been in Babylon for seventy years.
Sabaraha lila mangrupa lambang profétis tina mangsa waktu ti 9/11 nepi ka hukum Minggu, anu geus dilambangkeun dina carita Gunung Karmel, sajarah kaum Millerite ti 1840 nepi ka 1844, sajarah Musa ti bala ka dalapan nepi ka bala ka sapuluh, kasaksian para martir dina meterai kalima, sarta dina Zakaria patarosanana diajukeun, “sabaraha lila” dugi ka Allah némbongkeun rahmat ka Yerusalem anu geus aya di Babul salila tujuh puluh taun.
Then the angel of the Lord answered and said, O Lord of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years?
Geus malaikat PANGERAN ngawaler sarta ngadawuh, “Nun PANGERAN semesta alam, nepi ka iraha maneh henteu bakal nembongkeun welas asih ka Yerusalem jeung ka kota-kota Yuda, anu ku anjeun geus dipangaruhan ku amarah salila tujuh puluh taun ieu?”
And the Lord answered the angel that talked with me with good words and comfortable words.
Jeung PANGERAN ngawalon ka malaikat anu ngawangkong jeung kuring ku kecap-kecap anu hade jeung kecap-kecap anu ngalipur.
So the angel that communed with me said unto me, Cry thou, saying, Thus saith the Lord of hosts; I am jealous for Jerusalem and for Zion with a great jealousy. And I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction. Therefore thus saith the Lord; I am returned to Jerusalem with mercies: my house shall be built in it, saith the Lord of hosts, and a line shall be stretched forth upon Jerusalem. Cry yet, saying, Thus saith the Lord of hosts; My cities through prosperity shall yet be spread abroad; and the Lord shall yet comfort Zion, and shall yet choose Jerusalem. Zechariah 1:12–17.
Geus malaikat anu ngawangkong jeung kuring ngandika ka kuring, “Saurkeun, pokna: Kieu timbalan PANGERAN Nu Maha Kawasa; Kami kacida timburuna ka Yerusalem jeung ka Sion ku timburu anu kacida gedéna. Jeung Kami kacida benduna ka bangsa-bangsa kapir anu keur tingtrim; sabab Kami ngan saeutik bae bendu, tapi maranéhna malah nambahan kasangsaraan éta. Ku sabab kitu, kieu timbalan PANGERAN: Kami geus mulang deui ka Yerusalem kalawan welas asih; Bait Kami bakal diwangun di dinya, saur PANGERAN Nu Maha Kawasa, jeung tali ukur bakal dipanjangkeun ngaliwatan Yerusalem. Saurkeun deuih, pokna: Kieu timbalan PANGERAN Nu Maha Kawasa; Kota-kota Kami ku karaharjaan baris sumebar deui; jeung PANGERAN baris ngalipur Sion deui, sarta baris milih Yerusalem deui.” Jakaria 1:12–17.
Sister White directly aligns Zechariah’s “threescore and ten years” (seventy years) that literal ancient Israel was in bondage to literal Babylon with the twelve hundred and sixty years from 538 unto 1798 that spiritual Israel (Christians) were in bondage to spiritual Babylon (Roman Catholicism).
Sadérék White sacara langsung nyaluyukeun “threescore and ten years” (tujuh puluh taun) dina kitab Zakariah, nyaéta mangsa Israél baheula sacara harfiah aya dina pangawulaan Babul sacara harfiah, jeung sarébu dua ratus genep puluh taun ti 538 nepi ka 1798, nalika Israél rohani (urang Kristen) aya dina pangawulaan Babul rohani (Katolik Roma).
“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.
“Garéja Allah di bumi saenyana aya dina panawanan salila mangsa panjang ieu tina panganiayaan anu taya reureuhna, sakumaha ogé urang Israil kungsi dicekel jadi tawanan di Babul salila mangsa pangbuangan.” Prophets and Kings, 714.
In 1798, at the end of the twelve hundred and sixty years the first of three messages represented as angels in Revelation fourteen arrived. The second arrived on April 19, 1844 and the third on October 22, 1844. The history symbolized by the question, “how long” is from 9/11 unto the Sunday law, and that period of time was typified in the beginning of Adventism in the Millerite movement of August 11, 1840 unto October 22, 1844. That period is symbolically illustrated by John the Revelator in chapter ten when John eats the little book that was sweet in his mouth, but became bitter in his stomach.
Dina taun 1798, dina ahir sarébu dua ratus genep puluh taun, pesen kahiji tina tilu pesen anu digambarkeun minangka malaikat-malaikat dina Wahyu opat welas sumping. Pesen kadua sumping dina 19 April 1844, sarta nu katilu dina 22 Oktober 1844. Sajarah anu dilambangkeun ku patalékan, “dugi ka iraha,” nyaéta ti 9/11 nepi ka hukum Minggu, jeung mangsa waktu éta ditipikeun dina awal Adventisme dina gerakan Millerite ti 11 Agustus 1840 nepi ka 22 Oktober 1844. Mangsa éta sacara simbolis digambarkeun ku Yohanes Nu Nampa Wahyu dina pasal sapuluh nalika Yohanes ngadahar kitab leutik anu amis dina sungutna, tapi jadi pait dina beuteungna.
And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.
Sarta sora anu ku sim kuring kadéngé ti sawarga nyarios deui ka sim kuring, pokna, “Indit, cokot éta kitab leutik anu kabuka dina panangan malaikat anu nangtung dina luhur laut jeung dina luhur bumi.” Tuluy sim kuring nyampeurkeun ka éta malaikat, sarta nyarios ka anjeunna, “Pasihan ka sim kuring éta kitab leutik.” Jeung anjeunna nyarios ka sim kuring, “Cokot éta, tuluy tuang nepi béak; éta bakal ngajadikeun beuteung maneh pait, tapi dina sungut maneh bakal amis kawas madu.” Tuluy sim kuring nyokot éta kitab leutik tina panangan malaikat téa, sarta neda éta nepi ka béak; jeung dina sungut sim kuring éta amis kawas madu; tapi sanggeus sim kuring neda éta, beuteung sim kuring jadi pait.
And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:8–11.
Sarta anjeunna ngandika ka sim kuring, “Maneh kudu ngaramal deui di payuneun loba bangsa, jeung umat, jeung basa-basa, jeung raja-raja.” Wahyu 10:8–11.
The history John is illustrating is represented by the book that was eaten, for the eating represented the Millerites coming to understand the message and their experience in proclaiming that message. So, when John is told immediately after that history is set forth that John must prophesy again, the prophesying that is being identified is the history of 1840 to 1844. John is told that the Millerite history from 1840 to 1844 is repeated in the history of the end of Adventism. As soon as John is told that he must prophesy again he is told to measure the temple.
Sajarah anu keur digambarkeun ku Yohanes diwakilan ku kitab anu didahar, sabab dahar éta ngawakilan kaum Millerite nu datang kana pamahaman kana éta amanat jeung pangalaman maranéhna dina ngawartakeun éta amanat. Ku kituna, nalika Yohanes langsung sanggeus éta sajarah ditepikeun dibéjakeun yén Yohanes kudu ngaramal deui, éta kagiatan ngaramal anu keur ditangtukeun téh nyaéta sajarah taun 1840 nepi ka 1844. Yohanes dibéjakeun yén sajarah Millerite ti taun 1840 nepi ka 1844 diulang deui dina sajarah ahir Adventisme. Pas pisan sanggeus Yohanes dibéjakeun yén manéhna kudu ngaramal deui, manéhna dibéjakeun supaya ngukur Bait Allah.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.
Sarta dipaparinkeun ka kuring hiji awi anu saperti iteuk; sarta malaikat éta ngadeg, saur-Na, “Hudang, tuluy ukur Bait Allah, jeung altar, sarta jalma-jalma anu nyembah di jerona. Tapi palataran anu aya di luar Bait Allah, tinggalkeun waé, ulah diukur; sabab éta geus dipasrahkeun ka bangsa-bangsa kapir; jeung maranéhna bakal nginjeum-injeum Kota Suci salila opat puluh dua bulan.” Wahyu 11:1, 2.
The work given to Adventism post-October 22, 1844 was represented by John as measuring or building the temple, in agreement with the promise set forth in Zechariah that “a line would be stretched forth upon Jerusalem” again—for the Lord would “yet choose Jerusalem.” The history represented at the beginning of Adventism with the Philadelphian movement of Millerite Adventism is repeated at the ending of Adventism with the Philadelphian movement of the one hundred and forty-four thousand. At the great disappointment of October 22, 1844, a period of time, represented as “the days of the voice of the seventh angel” began.
Padamelan anu dipasrahkeun ka Adventisme sanggeus 22 Oktober 1844 digambarkeun ku Yohanes minangka ngukur atawa ngawangun Bait Allah, saluyu jeung jangji anu ditepikeun dina Zakaria yén “hiji tali ukur bakal direntangkeun deui ka Yerusalem”—sabab PANGERAN bakal “deui milih Yerusalem.” Sajarah anu digambarkeun dina awal Adventisme ku gerakan Filadelfia tina Adventisme Millerite diulang deui dina ahir Adventisme ku gerakan Filadelfia tina saratus opat puluh opat rébu. Dina kuciwa anu gedé tanggal 22 Oktober 1844, hiji jaman waktu, anu digambarkeun minangka “poé-poé sora malaikat katujuh,” mimiti lumangsung.
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
Tapi dina poé-poé sora malaikat katujuh, nalika anjeunna mimiti niup tarompétna, rahasia Allah bakal diréngsékeun, sakumaha anu geus dipidangkeun-Na ka para hamba-Na, nyaéta para nabi. Wahyu 10:7.
The message was sweet to the Millerites when the Islamic time prophecy of the second woe was fulfilled just as the Millerites had predicted in advance of August 11, 1840. The message turned bitter in the stomach at the great disappointment of October 22, 1844. As soon as John finishes illustrating the history of 1840 to 1844, he is informed that he must do the very same thing (prophesy) again. Then he is told to measure Jerusalem, and when he does so he is aligning with Zechariah’s prophecy of the Lord choosing Jerusalem. From October 22, 1844 onward prophetic history is represented as the “days of the voice of the seventh angel.” The “days” of the message (voice) of the seventh angel (third woe) represent a period of time when the divinity of Christ would be permanently combined with humanity who were to be the one hundred and forty-four thousand. That work was delayed by the rebellion of 1863, and on 9/11 the sounding of the seventh angel (third woe) once again began to sound.
Pesen éta amis karasa ku golongan Millerite nalika nubuat waktu Islam ngeunaan balai kadua kacumponan persis sakumaha anu geus diprediksikeun ku golongan Millerite saméméh 11 Agustus 1840. Pesen éta robah jadi pait dina jero beuteung dina kuciwa anu gedé tanggal 22 Oktober 1844. Sanggeus Yohanes réngsé ngagambarkeun sajarah taun 1840 nepi ka 1844, anjeunna dibéjaan yén anjeunna kudu ngalakukeun hal anu sarua pisan (bernubuat) deui. Tuluy anjeunna diparéntahkeun pikeun ngukur Yerusalem, sarta nalika anjeunna ngalakukeun kitu, anjeunna keur saluyu jeung nubuat Zakharia ngeunaan PANGERAN milih Yerusalem. Ti tanggal 22 Oktober 1844 saterusna, sajarah nubuat digambarkeun minangka “poé-poé sora malaikat katujuh.” “Poé-poé” tina pesen (sora) malaikat katujuh (balai katilu) ngagambarkeun hiji mangsa waktu nalika kaallahan Kristus bakal dipersatukeun sacara langgeng jeung kamanusaan jalma-jalma anu bakal jadi saratus opat puluh opat rébu. Pagawéan éta katunda ku pabangkangan taun 1863, sarta dina 9/11 panguarkeun sora malaikat katujuh (balai katilu) mimiti disada deui sakali deui.
In sacred history the Lord chose Jerusalem to place His name there, and his “name” is His character. Jerusalem and Zion are referenced by Zechariah when he states, “I am jealous for Jerusalem and for Zion with a great jealousy” and thereafter with, “the Lord shall yet comfort Zion, and shall yet choose Jerusalem.” Zion is comforted when it receives the Holy Spirit who is the “Comforter.” The comforting of the Holy Spirit began at 9/11 in agreement with Christ breathing on the disciples after His descent from meeting with the Father after His resurrection. The manifestation of the Holy Spirit was greatly increased at Pentecost. That season began with the first fruit offering being resurrected and it ended with the first fruit offering of Pentecost, when the entire world then heard the message.
Dina sajarah suci, PANGERAN milih Yerusalem pikeun netepkeun ngaran-Na di dinya, sarta “ngaran”-Na teh nyaeta tabiat-Na. Yerusalem jeung Sion dirujuk ku Zakaria nalika anjeunna nyarios, “Kami timburu pikeun Yerusalem jeung pikeun Sion ku timburu anu agung,” sarta satuluyna ku, “PANGERAN bakal keneh ngalipur Sion, sarta bakal keneh milih Yerusalem.” Sion dilipur nalika narima Roh Suci anu nyaeta “Panglipur.” Panglipur ku Roh Suci dimimitian dina 9/11 saluyu jeung Kristus ngambus ka para murid sanggeus Anjeunna turun tina patepang jeung Rama sanggeus kabangkitan-Na. Panyataan Roh Suci kacida ngaronjatna dina Pentakosta. Mangsa eta dimimitian ku kurban hasil kahiji anu dihudangkeun deui, sarta ditungtungan ku kurban hasil kahiji dina Pentakosta, nalika sakuliah dunya tuluy ngadangu eta warta.
Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. Isaiah 41:1, 2.
Hibur, hibur umat Kami, saur Allah maraneh. Ucapkeun ka Yerusalem kalawan ngalilipur, sarta serukeun ka dirina, yen peperanganana geus tamat, yen kajahatanna geus dihampura; sabab manehna geus narima tina panangan PANGERAN dua kali lipet pikeun sakabéh dosa-dosana. Yesaya 41:1, 2.
The one hundred and forty-four thousand are sealed when “their iniquity is pardoned.” This occurs just before the Sunday law as they are lifted up as the Pentecostal first fruit offering while receiving the outpouring of the Holy Spirit without measure as the disciples typified at Pentecost. The sprinkling of rain that began at 9/11 becomes a full outpouring at the Sunday law. In the history the first fruit offering of 9/11 unto the first fruit offering at the Sunday law when the one hundred and forty-four thousand are sealed and prepared as an offering to be lifted up as an ensign from the Sunday law until the close of probation. That history is represented by the first three verses of Revelation eighteen announcing the fall of Babylon, which is the biblical symbol that represents a ‘doubling.’
Saratus opat puluh opat rebu dimeteraian nalika “kajahatan maranéhna dihampura.” Ieu kajadian pas saméméh hukum Minggu nalika maranéhna diangkat minangka kurban hasil kahiji Pentakosta bari narima curahan Roh Suci tanpa ukuran sakumaha anu dilambangkeun ku murid-murid dina Pentakosta. Cipratan hujan anu mimiti dina 9/11 jadi curahan pinuh dina hukum Minggu. Dina sajarah éta, kurban hasil kahiji ti 9/11 nepi ka kurban hasil kahiji dina hukum Minggu, nalika saratus opat puluh opat rebu dimeteraian sarta disiapkeun minangka kurban pikeun diangkat jadi panji ti hukum Minggu nepi ka panutupan mangsa kasempetan. Sajarah éta dilambangkeun ku tilu ayat kahiji tina Wahyu dalapan welas anu ngumumkeun ragragna Babul, anu mangrupakeun lambang biblikal anu ngagambarkeun hiji ‘ngagandakeun.’
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.
Sarta sanggeus eta hal, kuring ningali malaikat sejen turun ti sawarga, ngabogaan kawasa anu gedé; sarta bumi jadi caang ku kamulyaan-Na. Jeung anjeunna ngagero kalayan tarik ku sora anu kuat, saur-Na, “Babul anu agung geus rubuh, geus rubuh, sarta geus jadi tempat cicing setan-setan, jeung pangreureuhan unggal roh jahat, jeung kurungan unggal manuk najis jeung dipikageuleuh. Sabab sakumna bangsa geus nginum anggur amarah tina cabulna, jeung raja-raja di bumi geus ngalakukeun cabul jeung manehna, sarta padagang-padagang bumi geus jadi beunghar ku lobana kamewahanana.” Wahyu 18:1–3.
Throughout the Scriptures a doubling of phrases or words represents the perfect fulfillment of the fall of Babylon in the last days. It is the signature of Alpha and Omega who always illustrates the end of a thing with the beginning of a thing. Babylon’s two falls are represented as Nimrod and Belshazzar. Nimrod was the beginning of Babylon, when it was simply Babel. Nimrod’s fall represented Belshazzar’s fall and the message of the second angel and the angel of Revelation eighteen is that the fall of Nimrod at the beginning of Babylon represented the fall of Belshazzar at the end, for Alpha and Omega always illustrates the end of a thing with the beginning of a thing
Sapanjang Kitab Suci, penggandaan frasa atawa kecap ngagambarkeun kacumponan sampurna tina runtuhna Babul dina poé-poé pamungkas. Ieu téh tanda pangénal Alpha jeung Omega, anu salawasna ngagambarkeun ahir hiji perkara ku awal hiji perkara. Dua runtuhna Babul digambarkeun minangka Nimrod jeung Belsyazar. Nimrod nyaéta awal Babul, nalika éta kakara Babel. Runtuhna Nimrod ngagambarkeun runtuhna Belsyazar, sarta amanat malaikat kadua jeung malaikat dina Wahyu dalapan belas nyaéta yén runtuhna Nimrod dina awal Babul ngagambarkeun runtuhna Belsyazar dina ahirna, sabab Alpha jeung Omega salawasna ngagambarkeun ahir hiji perkara ku awal hiji perkara.
Nimrod’s tower was brought down as a symbol of his fall and he typified the fall of the Twin Towers on 9/11. Belshazzar’s fall was the writing on the wall, marking the end of Babylon’s seventy-year reign as the first kingdom of Bible prophecy, and thus typifying the fall of the United States at the end of Isaiah twenty-three’s symbolic “seventy years, according to the days of one king” representing the history of the United States from 1798 unto the Sunday law. Belshazzar’s writing on the wall, represents when the wall of separation of church and state falls at the Sunday law, which is the very point where the sixth kingdom of Bible prophecy ends, just as Belshazzar was slain on that very night. The handwriting on the wall is the law that is written that overturns the wall of separation of church and state in the Constitution.
Munara Nimrod diragragkeun minangka lambang tina ragragna manéhna, sarta manéhna jadi pralambang ragragna Menara Kembar dina 9/11. Ragragna Belsyazar nyaéta tulisan dina témbok, anu nandaan ahir pamaréntahan Babil salila tujuh puluh taun minangka karajaan kahiji dina nubuat Alkitab, sahingga jadi pralambang ragragna Amérika Sarikat dina ahir “tujuh puluh taun” simbolis dina Yesaya dua puluh tilu, “numutkeun kana poé-poé hiji raja,” anu ngagambarkeun sajarah Amérika Sarikat ti 1798 nepi ka hukum Minggu. Tulisan dina témbok ngeunaan Belsyazar ngawakilan waktu nalika témbok pamisah antara gareja jeung nagara ragrag dina hukum Minggu, anu justru mangrupa titik tempat karajaan kagenep dina nubuat Alkitab mungkas, sakumaha Belsyazar dipaéhan dina peuting éta kénéh. Tulisan leungeun dina témbok téh nyaéta hukum anu ditulis anu ngagulingkeun témbok pamisah antara gareja jeung nagara dina Konstitusi.
The ‘history’ represented from 9/11 unto the Sunday law and thereafter to the close of human probation and the seven last plagues is the historical period that is symbolized within God’s word by a doubling of phrases or words. In that period the Holy Spirit is poured out, beginning with a sprinkling from 9/11 unto the Sunday law and thereafter the full outpouring. The Holy Spirit has been represented by Christ as the “Comforter” who, when he came would show God’s people all things.
“Sajarah” anu digambarkeun ti 9/11 nepi ka hukum Minggu, sarta satuluyna nepi ka panutupan kasempetan rahmat manusa jeung tujuh bala panungtungan, nyaéta mangsa sajarah anu dilambangkeun dina Firman Allah ku panggandaan frasa atawa kecap. Dina mangsa éta, Roh Suci dicurahkeun, dimimitian ku curahan saeutik ti 9/11 nepi ka hukum Minggu, sarta satuluyna ku curahan pinuh. Roh Suci geus digambarkeun ku Kristus minangka “Panglipur” anu, nalika Anjeunna sumping, bakal nembongkeun sagala perkara ka umat Allah.
But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:26.
Tapi Panglipur, nyaéta Roh Suci, anu ku Rama baris diutus dina ngaran Kami, Mantenna bakal ngajar ka maranéh sagala perkara, sarta ngingetkeun ka maranéh sagala hal anu geus ku Kami diucapkeun ka maranéh. Yohanes 14:26.
The Holy Spirit is conveyed to the one hundred and forty-four thousand through the “golden oil,” which is also the “rain,” and is also the “Comforter.” When represented as the “Comforter” the Holy Spirit is identifying a special manifestation of the Holy Spirit.
Roh Suci dipasrahkeun ka saratus opat puluh opat rebu ngaliwatan “minyak emas,” anu ogé “hujan,” sarta ogé “Panglipur.” Nalika digambarkeun minangka “Panglipur,” Roh Suci keur nuduhkeun hiji pintonan husus tina Roh Suci.
God’s people have always possessed the Holy Spirit when they have met the requirements of the gospel, but the times of genuine sacred revival, “as in former years,” when a special manifestation of the Holy Spirit for a corporate body, the Holy Spirit is represented as the Comforter. More importantly the corporate body are having their memories’ exercised by the Comforter as he “brings all things to their “remembrance.” This confirms that those people participating in the manifestation have the genuine experience, for the Holy Spirit is participating in the activities of their minds, for he is influencing the thinking process as he brings “all things to your remembrance.”
Umat Allah salawasna geus miboga Roh Suci nalika maranéhna nyumponan sarat-sarat Injil, nanging dina mangsa-mangsa kabangunan suci anu sajati, “saperti dina taun-taun baheula,” nalika aya panyingkapan husus tina Roh Suci pikeun hiji badan korporat, Roh Suci digambarkeun minangka Panglipur. Anu leuwih penting, badan korporat éta mémorina keur digerakkeun ku Panglipur nalika Anjeunna “mawa sagala hal ka ‘pangeling-elingna’.” Ieu negeskeun yén jalma-jalma anu ilubiung dina panyingkapan éta miboga pangalaman anu sajati, sabab Roh Suci ilubiung dina kagiatan pikiran maranéhna, lantaran Anjeunna mangaruhan prosés mikir nalika Anjeunna mawa “sagala hal ka pangeling-eling maranéh.”
Human memory combines to make up the higher nature of man with the other components such as judgment, intelligence, reason and conscience, which the apostle Paul labels as “the mind.” The higher nature is either the carnal mind or it’s the mind of Christ.
Ingétan manusa ngahiji jeung nyusun hakékat anu leuwih luhur dina diri manusa babarengan jeung unsur-unsur séjén saperti pangadilan, kapinteran, akal budi, jeung nurani, anu ku rasul Paulus disebut “pikiran.” Hakékat anu leuwih luhur éta boh mangrupa pikiran kadagingan, boh pikiran Kristus.
Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. Romans 8:7.
Sabab pikiran daging téh jadi mumusuhan ka Allah, lantaran éta henteu tunduk kana hukum Allah, sarta mémang henteu sanggup. Rum 8:7.
For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. 1 Corinthians 2:16.
Sabab saha anu geus nyaho pikiran Gusti, nepi ka bisa ngajar ka Anjeunna? Tapi urang miboga pikiran Kristus. 1 Korinta 2:16.
The lower nature, or flesh is made up of the nervous, emotional, and hormonal systems associated with the senses which are the “avenues of the soul.” The higher nature is designed to rule over the lower and as such is represented as the fortress, and the fortress is constantly under attack from the senses (the lower nature), and the attacks are made against the fortress through the avenues that lead into the fortress. Within the fortress of the higher nature there is a command center, or what Sister White calls the citadel. The citadel is the Most Holy Place in the sanctuary, which is divided into two basic divisions. The courtyard is the flesh, or lower nature, and to come into the courtyard or also to transfer the blood into the holy place required passing through a curtain or veil. The courtyard is bookended by the veils.
Sifat handap, atanapi daging, diwangun ku sistem saraf, émosi, jeung hormonal anu pakait jeung indra, anu jadi “jalan-jalan jiwa.” Sifat anu leuwih luhur dirarancang pikeun maréntah kana sifat handap, ku sabab éta dilambangkeun minangka bénténg; sarta bénténg éta salawasna keur diserang ku indra-indra (sifat handap), jeung serangan-serangan éta dilakukeun ka bénténg ngaliwatan jalan-jalan anu asup kana bénténg. Di jero bénténg sifat anu leuwih luhur aya hiji puseur komando, atanapi anu ku Sister White disebut benténg inti. Benténg inti éta nyaéta Rohangan Nu Maha Suci dina kaaraman, anu kabagi kana dua bagian dasar. Pakarangan téh nyaéta daging, atanapi sifat handap, sarta pikeun asup ka pakarangan atanapi ogé pikeun mindahkeun getih kana rohangan suci diperlukeun ngaliwatan hiji hordéng atanapi kerudung. Pakarangan diwatesan ku kerudung-kerudung dina dua tungtungna.
By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh. Hebrews 10:20.
Ku jalan anu anyar jeung hirup, anu geus Anjeunna sucikeun pikeun urang, ngaliwatan tabir, nyaéta daging-Na sorangan. Ibrani 10:20.
The sanctuary is divided into two parts; the courtyard and sanctuary. The sanctuary in turn is divided into two parts as is the higher nature. The higher nature breaks down into two areas. One of those areas is represented as the holy place and the other the Most Holy Place. The holy place represents the mental activities necessary for humanity to function, but the Most Holy Place is the area where God and Man meet. The Most Holy Place is the throne room of God, and those who are converted are seated in heavenly places with Christ.
Bait suci kabagi jadi dua bagian: buruan jeung tempat suci. Tempat suci éta sorangan tuluy kabagi deui jadi dua bagian, sakumaha tabiat anu leuwih luhur ogé kitu. Tabiat anu leuwih luhur kabagi kana dua widang. Hiji tina éta widang digambarkeun minangka Tempat Suci, sarta nu hiji deui Tempat Pangsuci-pangsucina. Tempat Suci ngalambangkeun kagiatan-kagiatan batin anu diperlukeun sangkan manusa bisa fungsina, tapi Tempat Pangsuci-pangsucina téh mangrupa widang tempat Allah jeung manusa patepang. Tempat Pangsuci-pangsucina téh singgasana Allah, sarta jalma-jalma anu geus dirobah hate téh didudukeun di tempat-tempat sawarga babarengan jeung Kristus.
And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 2:6.
Jeung geus ngahudangkeun urang babarengan, sarta ngajadikeun urang linggih babarengan di sawarga di jero Kristus Yesus. Epesus 2:6.
The verse is taken from a passage where several verses prior, but absolutely in the same flow of thought, Jesus is seated in heavenly places, just as are His people.
Ayat ieu dicokot tina hiji petikan anu sababaraha ayat saméméhna, tapi leres-leres dina runtuyan pamikiran anu sarua, Yesus linggih di tempat-tempat sawarga, sakumaha umat-Na ogé.
Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places. Ephesians 1:20.
Anu ku Mantenna dipigawe dina Kristus, nalika Mantenna ngahirupkeun Anjeunna tina maot, sarta nempatkeun Anjeunna di beulah katuhu-Na sorangan di sawarga. Epesus 1:20.
Christ and His people are seated together in the Most Holy Place. Christ was resurrected and then sat down in heavenly places and His people are raised up and seated in the throne room of the Most Holy Place. Paul identifies that those who are raised in verse six have been resurrected from sin in the previous verse.
Kristus sareng umat-Na linggih babarengan di Tempat Nu Mahasuci. Kristus dihudangkeun ti nu maraot teras linggih di tempat-tempat sawarga, sareng umat-Na dihudangkeun sarta didangdanan linggih di rohangan tahta Tempat Nu Mahasuci. Paulus nétélakeun yén maranéhna anu dihudangkeun dina ayat genep téh geus dihirupkeun deui tina dosa dina ayat saacanna.
Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:5, 6.
Sanajan urang keur paéh dina dosa-dosa, Anjeunna geus ngahirupkeun urang babarengan jeung Kristus, (ku anugerah aranjeun geus disalametkeun), sarta geus ngahudangkeun urang babarengan, jeung nempatkeun urang diuk babarengan di tempat-tempat sawarga dina Kristus Yesus. Epesus 1:5, 6.
The perfect fulfillment of the passage from Ephesians are the two witnesses of Revelation eleven, eleven who are resurrected and then taken up into heaven as an ensign—but also to be seated in heavenly places. In the Most Holy Place the two witnesses are representing humanity in the very presence of God, and their justification for being seated there is the badge which they each possess. That badge is the seal of God, and the seal of God represents that the human has become one with the divine, and that seal is represented by the fact that the Comforter, who is the Holy Spirit is abiding within the Most Holy Place of ‘their’ higher nature. The Most Holy Place is the throne room of God where divine and human are combined, and it represents the human temple whose higher nature includes a Most Holy Place where both divinity and humanity are seated together.
Pamenuhan anu sampurna tina petikan dina Epesus téh nyaéta dua saksi dina Wahyu sabelas, nyaéta maranéhna anu dihudangkeun deui tuluy diangkat ka sawarga minangka panji—tapi ogé pikeun didiukeun di tempat-tempat sawarga. Dina Pangsuci-na Pangluhurna, dua saksi éta ngawakilan kamanusaan dina payuneun Allah pisan, sarta pangbeneran maranéhna pikeun didiukeun di dinya nyaéta tanda anu dipiboga ku masing-masing. Tanda éta nyaéta meterai Allah, sarta meterai Allah ngawakilan yén manusa geus jadi hiji jeung nu ilahi, jeung éta meterai kagambarkeun ku kanyataan yén Sang Panglipur, anu nyaéta Roh Suci, keur tetep cicing di jero Pangsuci-na Pangluhurna tina sipat maranéhna anu leuwih luhur. Pangsuci-na Pangluhurna téh nyaéta rohangan tahta Allah tempat nu ilahi jeung nu manusa dihijikeun, sarta éta ngagambarkeun bait manusa anu sipatna anu leuwih luhur ngawengku hiji Pangsuci-na Pangluhurna tempat boh kailahian boh kamanusaan didiukeun babarengan.
The outpouring of the “Comforter” is the sealing of the one hundred and forty-four thousand and it marks a change in salvational history, for at that time, the church changes from the church militant to the church triumphant. At that time, it changes from the Laodicean movement of the one hundred and forty-four thousand unto the Philadelphian movement of the one hundred and forty-four thousand. At that time, it changes from the experience of the seventh church unto the experience of the sixth church and the sixth church was the Millerites. A prophetic characteristic of the sixth church of Philadelphia as it was fulfilled by the Millerite movement, is that it was never a church. It was only a movement all the way to 1856 when both of the Whites identified the movement as Laodicean. Seven years later the legal church was formed.
Turunna “Panglipur” teh nyaéta pamaténna saratus opat puluh opat rebu, sarta éta nandaan hiji robahna dina sajarah kasalametan, sabab dina waktu éta, garéja robah tina garéja nu tarung jadi garéja nu meunang. Dina waktu éta, éta robah tina gerakan Laodikea-na saratus opat puluh opat rebu kana gerakan Filadelfia-na saratus opat puluh opat rebu. Dina waktu éta, éta robah tina pangalaman garéja katujuh kana pangalaman garéja kagenep, sarta garéja kagenep téh nyaéta kaum Millerit. Hiji ciri profétis tina garéja kagenep, nyaéta Filadelfia, sakumaha éta kacumponan ku gerakan Millerit, nya éta yén éta henteu kungsi jadi hiji garéja. Éta ngan ukur hiji gerakan nepi ka taun 1856 nalika duanana White ngaidéntifikasi gerakan éta minangka Laodikea. Tujuh taun ti harita garéja légal diadegkeun.
The salvational change at the Sunday law was typified by the salvational change at Pentecost which marked the inauguration of Christ as High Priest.
Parobahan kasalametan dina hukum Minggu dilambangkeun ku parobahan kasalametan dina Pentakosta, anu nandaan panglantikan Kristus minangka Imam Agung.
“The Pentecostal outpouring was Heaven’s communication that the Redeemer’s inauguration was accomplished. According to His promise He had sent the Holy Spirit from heaven to His followers as a token that He had, as priest and king, received all authority in heaven and on earth, and was the Anointed One over His people.” Acts of the Apostles, 38.
“Curahan Pentakosta téh mangrupa pangwartosan ti Sawarga yén panglenggahan Sang Jurusalamet geus kalaksanakeun. Luyu jeung jangji-Na, Anjeunna geus ngutus Roh Suci ti sawarga ka para pengikut-Na minangka tanda yén Anjeunna, salaku imam jeung raja, geus nampi sagala kakawasaan di sawarga jeung di bumi, sarta yén Anjeunna téh Anu Diurapi pikeun umat-Na.” Acts of the Apostles, 38.
When the latter rain is poured out without measure upon the one hundred and forty-four thousand at the Sunday law it will be “Heaven’s communication” that the church militant has ended and the church triumphant has arrived. The inauguration of Christ at Pentecost in the sanctuary above, typifies the anointing of the one hundred and forty-four thousand at the Sunday law.
Nalika hujan ahir dicurahkan tanpa ukuran ka saratus opat puluh opat rébu dina hukum Minggu, éta bakal jadi “komunikasi ti Surga” yén gareja militan geus réngsé sarta gareja nu jaya geus sumping. Inaugurasi Kristus dina poé Pentakosta di Bait Suci di luhur, ngalambangkeun pengurapan saratus opat puluh opat rébu dina hukum Minggu.
The “Pentecostal” outpouring identifying that Christ was the Anointed One represented His anointing in the inaugural ceremony in heaven, but He had also been anointed at His baptism. His baptism (9/11) unto Pentecost (the Sunday law) is also represented again three and a half years after His baptism by His actual death, burial and resurrection (feast of first fruits). 9/11 is therefore represented at His baptism and also at His resurrection. His symbolic resurrection and his literal resurrection mark the beginning of two prophetic lines that each end at Pentecost. Both histories begin with the resurrection of the first fruit offering.
Curahan “Pentakosta” anu nandakeun yén Kristus téh Anu Diurapi ngawakilan pangurapan-Na dina upacara pelantikan di sawarga, tapi Anjeunna ogé geus diurapi dina waktos baptisan-Na. Baptisan-Na (9/11) nepi ka Pentakosta (hukum Minggu) ogé diwakilan deui tilu satengah taun sanggeus baptisan-Na ku pupus-Na anu sabenerna, panguburan, jeung kabangkitan-Na (poé raya bungbuahan pangheulana). Ku kituna, 9/11 diwakilan dina baptisan-Na sarta ogé dina kabangkitan-Na. Kabangkitan simbolis-Na jeung kabangkitan literal-Na nandaan awal dua garis nubuat anu masing-masing réngsé dina Pentakosta. Duanana sajarah dimimitian ku kabangkitan kurban bungbuahan pangheulana.
But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming. 1 Corinthians 15:20–23.
Tapi ayeuna Kristus geus gugah tina maot, sarta geus jadi buah cikal tina maranéhna anu geus saré. Sabab ku jalan manusa, maot datang; ku jalan manusa ogé datang kabangkitan tina maot. Sabab sakumaha dina Adam sakabéh jalma paéh, kitu deui dina Kristus sakabéh jalma bakal dihirupkeun. Tapi unggal jalma nurutkeun urutanana sorangan: Kristus, buah cikal; satuluyna maranéhna anu kagungan Kristus dina waktu Anjeunna sumping. 1 Korinta 15:20–23.
Christ is the first fruit offering at His resurrection marking the beginning of the “Pentecostal season” which ends with the first fruit offering of Pentecost. Christ’s resurrection is barley and the wheat are those who “afterward” “are Christ’s at his coming.” Those who are “afterward” of Christ’s resurrection are “they that are Christ’s at his coming,” thus representing the final ingathering of faithful souls at the end of the world, as represented by those three thousand souls that were gathered at Pentecost.
Kristus teh kurban buah cikal dina kabangkitan-Na, anu nandaan mimiti “usum Pentakosta” anu ditungtungan ku kurban buah cikal dina Pentakosta. Kabangkitan Kristus nya éta sa’ir, sedengkeun gandum téh maranéhna anu “saterusna” “jadi kagungan Kristus dina kadatangan-Na.” Maranéhna anu “saterusna” tina kabangkitan Kristus téh “maranéhna anu jadi kagungan Kristus dina kadatangan-Na,” ku kituna ngagambarkeun panén pangtungtung jiwa-jiwa satia dina ahir dunya, sakumaha dilambangkeun ku tilu rébu jiwa anu kakumpul dina Pentakosta.
The verse also addresses the resurrection in terms of death. Death began with Adam and passes upon all men, but it does so “in” “order.” In the book of Acts Peter records that when the book of Joel was then being fulfilled, men were to send their sins beforehand to judgment that they might be blotted out, when the times of refreshing came from the presence of the Comforter. Christ was not looking at the books of judgment to blot out sin at that time, for judgment was over eighteen hundred years in the future.
Ayat éta ogé nyangkem perkara kabangkitan dina patalina jeung maot. Maot mimiti ku Adam sarta nular ka sakumna manusa, tapi éta lumangsung “dina” “raraga.” Dina kitab Rasul-rasul, Petrus nyatet yén nalika kitab Yoel keur digenepan harita, manusa kudu ngirim dosa-dosana ti heula ka pangadilan sangkan éta dosa-dosa bisa dipupus, nalika mangsa panyegeran datang ti payuneun Sang Panglipur. Kristus henteu keur ningali kana kitab-kitab pangadilan pikeun mupus dosa dina waktu éta, sabab pangadilan téh masih leuwih ti sarébu dalapan ratus taun ka hareup.
The reference to “every man in his order” begins with Adam, and thus identifies the judgment of the dead from Adam onward until the times of refreshing arrive. When the latter rain arrives, the judgment passes from the dead unto the living. In the period of time represented by the verse (from Christ’s resurrection unto Pentecost), from the barley first fruits until the first fruits of the wheat, the rain is falling during the judgment of the living and as the rain falls, the message represented by the rain is separating the wheat from the tares. At the Sunday law, which is Pentecost, the wheat no longer is mixed with tares and the first fruit wheat offering of two wave loaves is lifted up. The purification process from 9/11 unto the Sunday law is also represented in Malachi three when the Messenger of the Covenant purifies and also purges the Levites and He does so by “fire.” “Fire” is a symbol of a message as represented by tongues of fire at Pentecost. In the history under consideration the separation of the two classes which produces the one hundred and forty-four thousand who are the two wave loaves represented by the first fruits of Pentecost were to be thoroughly baked, for they were the only offering that included an emblem of sin.
Rujukan kana “masing-masing jalma dina urutanana” dimimitian ku Adam, ku kituna nandakeun pangadilan ka nu maot ti Adam terus nepi ka datangna mangsa-mangsa panyegeran. Nalika hujan ahir datang, pangadilan pindah ti nu maot ka nu hirup. Dina mangsa anu dilambangkeun ku ayat éta (ti kabangkitan Kristus nepi ka Pentakosta), ti buah sulung sa’ir nepi ka buah sulung gandum, hujan keur turun salila pangadilan ka nu hirup, sarta nalika hujan turun, pekabaran anu dilambangkeun ku hujan éta keur misahkeun gandum ti lalang. Dina hukum Minggu, anu nyaéta Pentakosta, gandum geus henteu campur deui jeung lalang, sarta kurban buah sulung gandum anu mangrupa dua roti goyang diangkat. Prosés panyucian ti 9/11 nepi ka hukum Minggu ogé dilambangkeun dina Maleakhi tilu, nalika Utusan Perjangjian nyucikeun sarta ogé ngamurnikeun urang Lewi, jeung Anjeunna ngalakukeun éta ku “seuneu.” “Seuneu” téh lambang hiji pekabaran, sakumaha dilambangkeun ku létah-létah seuneu dina Pentakosta. Dina sajarah anu keur dipertimbangkeun, pamisahan dua golongan anu ngahasilkeun saratus opat puluh opat rébu, anu nyaéta dua roti goyang anu dilambangkeun ku buah sulung Pentakosta, kudu dipanggang nepi ka sampurna, sabab maranéhna hiji-hijina kurban anu ngamuat lambang dosa.
Those two wave loaves were leavened, and leaven is a symbol of sin. That leaven was destroyed in the fire of the oven, as represented by the refiner’s fire of the Messenger of the Covenant. Isaiah in chapter twenty-seven identifies a debate that begins at 9/11, which he calls “the day of the east wind.” The passage teaches that it is through the debate that the sins of Israel are atoned for. The “debate” is between the true latter rain message and all the other false latter rain messages that exist. A message is “fire,” and “fire” is what the Messenger of the Covenant employs to purify and purge. The debate over the latter rain message removes the leaven from the Pentecostal first fruit wheat offering that is lifted up at the Sunday law. The one hundred and forty-four thousand are the Pentecostal first fruit wheat offering, who overcome by the justification of His blood and the sanctification of their testimony for even though it is the Word that sanctifies it only does so when the word is conveyed as a message. The presentation of the message allows the one hundred and forty-four thousand to live and the presentation of a false latter rain message produces death.
Eta dua roti ayunan teh make ragi, jeung ragi teh lambang dosa. Eta ragi dipupus ku seuneu dina tungku, sakumaha dilambangkeun ku seuneu panyaring ti Utusan Perjangjian. Yesaya dina pasal dua puluh tujuh netelakeun hiji perdebatan anu dimimitian dina 9/11, anu ku anjeunna disebut “poé angin wétan.” Eta petikan ngajarkeun yen ku jalan perdebatan eta dosa-dosa Israil meunang panebusan. “Perdebatan” eta aya antara amanat hujan ahir anu sajati jeung sakabeh amanat hujan ahir palsu lianna anu aya. Hiji amanat teh “seuneu,” jeung “seuneu” teh anu dipaké ku Utusan Perjangjian pikeun nyucikeun jeung ngabersihan. Perdebatan ngeunaan amanat hujan ahir miceun ragi tina kurban gandum bungbuahan pangheulana Pentakosta anu diangkat dina hukum Minggu. Saratus opat puluh opat rébu teh kurban gandum bungbuahan pangheulana Pentakosta, anu meunang kameunangan ku jalan pangbeneran ku getih-Na jeung panyucian kasaksian maranéhanana, sabab sanajan Firman anu nyucikeun, eta ngan ngalakukeunana lamun firman teh ditepikeun minangka hiji amanat. Panghadiran amanat eta ngamungkinkeun saratus opat puluh opat rébu pikeun hirup, jeung panghadiran amanat hujan ahir palsu ngahasilkeun pati.
And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11.
Jeung maranéhna ngéléhkeun anjeunna ku getih Anak Domba, jeung ku kecap kasaksian maranéhna; sarta maranéhna henteu micinta nyawana nepi ka pati. Wahyu 12:11.
The one hundred and forty-four thousand follow Christ in overcoming as He overcame, for prophetically they follow Christ.
Saratus opat puluh opat rebu jalma nuturkeun Kristus dina ngéléhkeun sakumaha Anjeunna ngéléhkeun, sabab sacara nubuatan maranéhna nuturkeun Kristus.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Ieu téh jalma-jalma anu henteu kacemaran ku awéwé; sabab maranéhna parawan. Ieu téh jalma-jalma anu nuturkeun Anak Domba ka mana baé Anjeunna angkat. Maranéhna geus ditebus ti antara manusa, jadi bungbuahan pangheulana pikeun Allah jeung pikeun Anak Domba. Wahyu 14:4.
Here in verse four of Revelation fourteen the one hundred and forty-four thousand are identified as “first fruits.” They are also identified as “virgins” and inspiration has informed us that the parable of the ten virgins of Matthew twenty-five illustrates the experience of the Adventist people. Not only are they “virgins” they are not “defiled with woman,” for the testing and separation process that produced the one hundred and forty-four thousand produced a distinction between the one hundred and forty-four thousand and “all” the false religions. “These” follow the Lamb whithersoever he goeth, and as first fruit offerings they must follow Christ in His death, burial and resurrection.
Dina ayat kaopat tina Wahyu opat welas, saratus opat puluh opat rébu téh diidéntifikasi minangka “buah cikal.” Maranéhna ogé diidéntifikasi minangka “parawan,” sarta ilham parantos ngabéjaan ka urang yén pasemon sapuluh parawan dina Mateus dua puluh lima ngagambarkeun pangalaman umat Advent. Henteu ngan saukur maranéhna téh “parawan,” maranéhna ogé henteu “kacémah ku awéwé,” sabab prosés pangujian jeung pamisahan anu ngahasilkeun saratus opat puluh opat rébu téh ngahasilkeun hiji ngabédakeun antara saratus opat puluh opat rébu jeung “sakabéh” agama-agama palsu. “Ieu” nuturkeun Anak Domba ka mana waé Anjeunna angkat, sarta minangka pangbakti buah cikal, maranéhna kudu nuturkeun Kristus dina pupusna, panguburanana, jeung kabangkitanana.
In Revelation chapter eleven, verse eleven the two witnesses that are to be lifted up as an ensign are first killed, then in three and a half days they are resurrected as a first fruit offering, as was Christ. The first fruit offering that was and is Christ, included the blood of the covenant being shed in order to redeem those who had been bankrupt with a Laodicean experience. In one verse, (verse four) all this brief summary of the various lines of prophetic light associated with the one hundred and forty-four thousand is set forth. And it is set forth in Revelation 144 by the hand of Palmoni, the wonderful numberer. A doubling in Scripture represents the history of the latter rain and the latter rain is where and when the Comforter is poured out upon God’s people.
Dina Wahyu pasal sabelas, ayat sabelas, dua saksi anu kudu diangkat jadi panji mimitina dipaehan, tuluy dina tilu satengah poé maranéhna dihirupkeun deui minangka kurban bungbuahan pangheulana, sakumaha Kristus. Kurban bungbuahan pangheulana anu baheula jeung anu ayeuna nyaéta Kristus, ngawengku getih perjangjian anu ditumpahkeun supaya nebus jalma-jalma anu geus bangkrut ku pangalaman Laodikea. Dina hiji ayat, (ayat opat) sakabéh kasimpulan pondok ieu tina rupa-rupa garis cahaya nubuatan anu patali jeung saratus opat puluh opat rébu ditepikeun. Jeung éta ditepikeun dina Wahyu 144 ku panangan Palmoni, nu juru ngitung anu ajaib. Hiji panggandaan dina Kitab Suci ngawakilan sajarah hujan panungtungan, jeung hujan panungtungan téh nya éta tempat jeung mangsa Panglipur dicurahkeun ka umat Allah.
How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God. Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the Lord. Isaiah 52:7–11.
Endah kacida di luhur pagunungan téh suku jalma anu mawa warta hadé, anu ngumumkeun katengtreman; anu mawa warta hadé ngeunaan kahadéan, anu ngumumkeun kasalametan; anu nyebut ka Sion, Allah maneh marentah! Para pangawas maneh bakal ngangkat sora; bareng jeung sora maranéhna bakal ngawih babarengan: sabab maranéhna bakal silih tempo raray ka raray, waktu PANGERAN mulangkeun deui Sion. Maraneh anu jadi ruruntuhan Yerusalem, peupeuskeun diri kana kabungahan, ngawih babarengan: sabab PANGERAN parantos ngalilipur umat-Na, Anjeunna parantos nebus Yerusalem. PANGERAN parantos ngabuka panangan suci-Na di payuneun panon sakumna bangsa; jeung sakumna tungtung bumi bakal ningali kasalametan Allah urang. Masing indit, masing indit, kaluarlah ti dinya, ulah nyabak naon-naon anu najis; kaluarlah ti tengah-tengah dirina; jadi suci maraneh anu ngagotong pakakas-pakakas PANGERAN. Yesaya 52:7–11.
Zion H6726 is the same as H6725 which means “the sense of conspicuousness; a monumental or guiding pillar: – sign, title, waymark.” Zion is a symbol of the ensign of the one hundred and forty-four thousand and in the passage they have already received the latter rain for they have already published and presented the good tidings of peace. Just as specific to that fact is that they see “eye to eye” which represents the disciples at Pentecost, for the ten days prior to Pentecost represents a period of unification. The Lord “hath,” (representing past tense) has already accomplished three things for those who bring good tidings. He hath “comforted his people,” “redeemed Jerusalem” and “made bare his holy arm in the eyes of all the nations.”
Sion H6726 sarua jeung H6725 anu hartina “rasa kaciri pisan; hiji tugu atawa tihang pituduh anu monumental: – tanda, gelar, panuduh jalan.” Sion mangrupa lambang tina panji pikeun saratus opat puluh opat rébu, sarta dina éta petikan maranéhna geus narima hujan panungtungan, sabab maranéhna geus nyebarkeun jeung nampilkeun warta hadé ngeunaan katengtreman. Sarua hususna jeung kanyataan éta nyaéta yén maranéhna ningali “panon ka panon,” anu ngalambangkeun para murid dina poé Pentakosta, sabab sapuluh poé saméméh Pentakosta ngalambangkeun hiji mangsa ngahiji. Gusti “hath,” (ngagambarkeun kala kaliwat) geus ngalaksanakeun tilu perkara pikeun jalma-jalma anu mawa warta hadé. Anjeunna geus “ngahibur umat-Na,” “nebus Yerusalem” jeung “nganyatakeun panangan-Na anu suci di hareupeun panon sakumna bangsa.”
He “comforted” His people at 9/11, marking the beginning of a testing process of Malachi chapter three that concludes at the Sunday law when He lifts up the ensign of the first fruit offerings as represented by making “bare his holy arm in the eyes of all the nations.” He comforts, redeems and lifts up the one hundred and forty-four thousand. At 9/11 He comforts and begins the purification process where He redeems His people and then lifts them up as an ensign, or as Malachi says “the offering of Judah and Jerusalem be pleasant” “as in days of old.”
Anjeunna “ngalilipur” umat-Na dina 9/11, nandaan mimiti hiji prosés pangujian tina Malaki pasal tilu anu puncakna dina hukum Minggu nalika Anjeunna ngadegkeun panji tina kurban bungbuahan kahiji, sakumaha digambarkeun ku nyieun “panangan-Na anu suci kataranjang di payuneun sakumna bangsa-bangsa.” Anjeunna ngalilipur, nebus, jeung ngangkat saratus opat puluh opat rébu. Dina 9/11 Anjeunna ngalilipur sarta ngamimitian prosés panyucian anu ku dinya Anjeunna nebus umat-Na teras ngangkat maranéhna jadi hiji panji, atawa sakumaha ceuk Malaki “kurban Yuda jeung Yerusalem bakal nyugemakeun” “saperti dina mangsa baheula.”
And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.
Sarta Anjeunna baris linggih sapertos nu nyaring jeung ngamurnikeun pérak; sarta Anjeunna bakal ngamurnikeun putra-putra Léwi, jeung nyucikeun maranéhna sapertos emas jeung pérak, supaya maranéhna tiasa ngahaturkeun kurban ka PANGERAN dina kabeneran. Mangka kurban Yuda jeung Yerusalem bakal dipikaresep ku PANGERAN, sapertos dina jaman baheula, jeung sapertos dina taun-taun nu kapungkur. Maleakhi 3:3, 4.
We will bring our considerations of “how long” to a conclusion in the next article.
Dina artikel saterusna urang baris mungkas pedaran urang ngeunaan “sabaraha lilana”.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Anu kipas-Na aya dina panangan-Na, sarta Anjeunna bakal ngabersihan lanté pangirikan-Na nepi ka beresih taya sésa, sarta ngumpulkeun gandum-Na ka dina lumbung.’ Mateus 3:12. Ieu téh salah sahiji mangsa panyucian. Ku kecap-kecap bebeneran, sekam keur dipisahkeun tina gandum. Ku sabab maranéhna kacida sombongna jeung ngarasa bener sorangan nepi ka teu daék narima pangwawadian, kacida nyaahna ka dunya nepi ka teu daék narima hirup handap asor, loba anu ngajauhan Yesus. Loba kénéh anu ayeuna ngalakonan hal anu sarua. Jiwa-jiwa diuji ayeuna, sakumaha murid-murid éta diuji di sinagoga Kapernaum. Nalika bebeneran ditepikeun nepi ka kana haté, maranéhna ningali yén hirupna henteu saluyu jeung pangersa Allah. Maranéhna ningali perluna parobahan anu lengkep dina dirina sorangan; tapi maranéhna henteu daék nyangking pagawean anu nungtut panolakan kana diri. Ku sabab éta maranéhna ambek waktu dosa-dosana kabuka. Maranéhna indit bari kasandung, sakumaha murid-murid ninggalkeun Yesus bari kukulutus, ‘Ucapan ieu beurat; saha anu sanggup ngadéngékeunana?’” The Desire of Ages, 392.