In the first few articles we included the passage from The Desire of Ages which addresses Christ presenting the parable of the vineyard to the quibbling Jews. The parable of the song of the vineyard is also the song of Moses and the Lamb which the one hundred and forty-four thousand, and inspiration informs us that a “song” in prophecy represents an “experience.” The one hundred and forty-four thousand follow the Lamb whithersoever He goeth, so they will walk through the same experience as did Christ and Moses. Christ as the omega of ancient Israel’s prophetic history and Moses the alpha of ancient Israel’s prophetic history both lived in parallel periods when a former covenant people were being passed by and as a new covenant people were being chosen. The one hundred and forty-four thousand sing the song of Moses and of the Lamb by experiencing a history when a former covenant people are being passed by—while the Lord enters into covenant with His final covenant people.
Dina sababaraha artikel anu kahiji kami geus ngasupkeun éta petikan tina The Desire of Ages anu nyangkem perkara Kristus nampilkeun misil kebon anggur ka urang Yahudi anu sok ngabelesat. Misil ngeunaan pupujian kebon anggur téh ogé mangrupa pupujian Musa jeung Anak Domba anu ditembangkeun ku saratus opat puluh opat rébu, jeung ilham ngabéjaan ka urang yén hiji “pupujian” dina nubuat ngawakilan hiji “pangalaman.” Saratus opat puluh opat rébu nuturkeun Anak Domba ka mana bae Anjeun angkat, ku sabab kitu maranéhna bakal ngalangkungan pangalaman anu sarua sakumaha anu kaalaman ku Kristus jeung Musa. Kristus salaku omega tina sajarah nubuat Israil baheula, jeung Musa salaku alfa tina sajarah nubuat Israil baheula, duanana hirup dina mangsa-mangsa anu sajajar nalika hiji umat perjangjian anu ti heula keur dipaliré, sedengkeun hiji umat perjangjian anu anyar keur dipilih. Saratus opat puluh opat rébu nembangkeun pupujian Musa jeung Anak Domba ku cara ngalaman hiji sajarah nalika hiji umat perjangjian anu ti heula keur dipaliré—sedengkeun Gusti ngalebet kana perjangjian jeung umat perjangjian-Na anu panungtungan.
Prophetically when Christ was presenting the parable it aligns with Peter addressing the quibbling Jews at Pentecost. In the final crisis, Jesus presenting the parable to the quibbling Jews, represents those who are singing the song of the vineyard to the drunkards of Ephraim. Peter is presenting the same song at Pentecost, only he is singing in the key of Joel. The song of the vineyard is the song of a former covenant people being divorced during the same time that a new covenant people are being married to the Lord. The virgins who were disappointed and entered into the tarrying time were waiting for the marriage, and the perfect fulfillment would be that they are waiting for the sealing of the one hundred and forty-four thousand.
Sacara nubuatan, nalika Kristus ngedalkeun éta misil, hal éta saluyu jeung Petrus anu nyarita ka urang Yahudi anu sok ngabantah dina poé Pentekosta. Dina krisis panungtung, Yesus anu ngedalkeun éta misil ka urang Yahudi anu sok ngabantah, ngawakilan jalma-jalma anu keur ngagalindengkeun lagu kebon anggur ka para nu mabok ti Éfraim. Petrus keur ngedalkeun lagu anu sarua dina Pentekosta, ngan anjeunna ngagalindengkeunana dina laras Yoél. Lagu kebon anggur téh nya éta lagu ngeunaan hiji umat perjangjian baheula anu keur ditalak dina waktu anu sarua nalika hiji umat perjangjian anyar keur dikawinakeun ka Gusti. Para parawan anu kungsi kuciwa sarta asup kana mangsa tunda keur nungguan perkawinan, jeung panggeuing anu sampurna nyaéta yén maranéhna keur nungguan pamasangan meterai ka saratus opat puluh opat rébu.
The book of Joel begins with its first chapter describing how God’s vineyard has been destroyed by the drinkers of wine and strong drink, who have had the “new wine” cut off from their mouths. As soon as Jesus informed the Jews their kingdom would be taken from them and given to a group of husbandmen who will bring forth the genuine fruits of the vineyard, Jesus switched gears and cited the cornerstone in the temple that was set aside, but which was destined to become the capstone. The beginning was going to be repeated at the end, and when this truth is set forth, it is represented as “marvelous.”
Kitab Yoél dimimitian ku pasal kahijina anu nerangkeun kumaha kebon anggur Allah geus diruksak ku jalma-jalma anu nginum anggur jeung inuman keras, anu “anggur anyar”-na geus dipupus tina sungut maranéhna. Pas Yesus ngawartosan urang Yahudi yén karajaan maranéhna baris dicokot ti maranéhna sarta dipasrahkeun ka sakelompok patani kebon anu bakal ngahasilkeun buah-buah sajati tina kebon anggur éta, Yesus tuluy ngalih sarta nyutat ngeunaan batu juru di Bait Allah anu geus disisihkeun, padahal geus ditakdirkeun pikeun jadi batu puncak. Awal baris diulang deui dina ahir, sarta nalika bebeneran ieu ditepikeun, éta dipidangkeun minangka “matak pikaheraneun.”
The “rule of first mention” in God’s Word informs us that because Joel first addresses the destruction of the vineyard that it is the primary point of his testimony. Joel is not alone for every major prophet begins their testimony addressing the sins and lost condition of Israel.
“Patokan sebutan kahiji” dina Firman Allah méré terang ka urang yén ku sabab Yoel mimiti nyarioskeun karuksakan kebon anggur, éta téh jadi titik poko anu pangutamana dina kasaksianana. Yoel henteu nyalira, sabab unggal nabi utama ngamimitian kasaksianna ku nyanghareupan dosa-dosa jeung kaayaan Israil anu leungit.
In Isaiah twenty-eight the “scornful men which rule” “Jerusalem” are represented as the “drunkards of Ephraim,” and as the “crown of pride.” “Crown” represents leadership and “pride” represents a satanic character.
Dina Yesaya dua puluh dalapan, “jalma-jalma nu nyeungseurikeun anu maréntah” di “Yerusalem” dipidangkeun minangka “jalma-jalma mabok ti Epraim,” jeung minangka “makuta kasombongan.” “Makuta” ngalambangkeun kapamingpinan, sarta “kasombongan” ngalambangkeun watak satanis.
The drunkards are contrasted with the remnant (“residue”) who become God’s “crown” of glory, for during the latter rain the Lord sets up His “kingdom of glory” as typified by Him setting up the “kingdom of grace” at the cross. The kingdom of grace at the cross typifies the kingdom of glory at the Sunday law.
Para nu mabok dipasanggirkeun jeung nu kari (“sésa”) anu jadi “makuta” kamulyaan Allah, sabab dina hujan panungtungan Gusti ngadegkeun “karajaan kamulyaan”-Na, sakumaha dilambangkeun ku Anjeunna ngadegkeun “karajaan rahmat” dina kayu salib. Karajaan rahmat dina kayu salib ngalambangkeun karajaan kamulyaan dina hukum Minggu.
The latter rain began on 9/11 when the sealing of the one hundred and forty-four thousand and the judgment of the living also began. In the sealing time the outpouring of the Holy Spirit began at 9/11, as Jesus breathed a few drops. It is the foundation and the outpouring of the Holy Spirit at the Midnight Cry that is the capstone. “Marvelous” is a symbol of the period of the outpouring of the spirit from “9/11 unto the Sunday law.”
Hujan pamungkas mimiti dina 9/11 nalika pamegelan ka saratus opat puluh opat rébu sarta pangadilan ka nu hirup ogé mimiti. Dina mangsa pamegelan, pangcurahan Roh Suci mimiti dina 9/11, sakumaha Isa ngambuskeun sababaraha tétés. Ieu téh pondasi, sarta pangcurahan Roh Suci dina Ceurik Tengah Peuting nyaéta batu panutupna. “Marvelous” mangrupa lambang tina jaman pangcurahan Roh ti “9/11 nepi ka hukum Minggu.”
The parallel, yet opposite symbolism of the “crown” representing leadership is set forth in the narrative of Isaiah twenty-eight when the drunkards who rule Jerusalem are passed by and the leadership of God’s church is given to the residue. This illustrates the parable of the vineyard. The drunkard’s crown is removed and the one hundred and forty-four thousand are then the crown which represents Christ’s kingdom. Isaiah teaches the same truth in chapter twenty-two when Shebna is cast into a far country and replaced with Eliakim. Whether it is the drunkards of Ephraim or Shebna in chapter twenty-two they both represent the leadership of God’s former covenant people being passed by.
Lambang anu sajajar, tapi sabalikna, tina “makuta” anu ngawakilan kapamingpinan ditepikeun dina carita Yesaya dua puluh dalapan nalika para nu mabok anu maréntah Yerusalem dipaliré sarta kapamingpinan garéja Allah dipasrahkeun ka anu kari. Ieu ngagambarkeun misil kebon anggur. Makuta nu mabok dicabut, sarta saratus opat puluh opat rébu tuluy jadi makuta anu ngawakilan karajaan Kristus. Yesaya ngajarkeun bebeneran anu sarua dina pasal dua puluh dua nalika Sebna dialungkeun ka nagri anu jauh sarta digantikeun ku Elyakim. Boh para nu mabok ti Epraim boh Sebna dina pasal dua puluh dua, duanana ngawakilan kapamingpinan umat perjangjian Allah anu baheula keur dipaliré.
Zechariah identifies the Triumphal Entry, which is also the Midnight Cry, and the verses that follow agree with Isaiah by identifying God’s people as a crown.
Zakaria netelakeun Asupna Kameunangan, anu ogé mangrupa Panjerit Tengah Peuting, sarta ayat-ayat satuluyna saluyu jeung Yesaya ku netelakeun umat Allah minangka makuta.
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth.
Gumbirakeun pisan, eh putri Sion; suraklah, eh putri Yerusalem: tingali, Rajamu sumping ka maneh: Anjeunna adil, jeung mawa kasalametan; handap asor, sarta tunggang kalde, nya éta anak kalde, anak ti indungna. Jeung Kami bakal mupus kareta perang ti Epraim, jeung kuda ti Yerusalem, sarta panah perang bakal dipupuskeun: jeung Anjeunna bakal ngucapkeun katengtreman ka bangsa-bangsa kapir: sarta kakawasaan-Na bakal ti laut nepi ka laut, jeung ti walungan nepi ka tungtung-tungtung bumi.
As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.
Ari maneh, ku getih perjangjian maneh, Kami geus ngaluarkeun para tawanan maneh ti liang anu taya caina.
Turn you to the strong hold, ye prisoners of hope: even today do I declare that I will render double unto thee; When I have bent Judah for me, filled the bow with Ephraim, and raised up thy sons, O Zion, against thy sons, O Greece, and made thee as the sword of a mighty man.
Baliklah maraneh ka benteng nu pageuh, eh maraneh para tawanan pangharepan; malah dina ieu poe keneh Kami ngadawuh yen Kami bakal mulangkeun ka maneh dua kali lipet; lamun Kami geus ngabengkokkeun Yuda pikeun Kami, ngeusian gondewa ku Epraim, sarta ngagerakkeun putra-putramu, eh Sion, ngalawan putra-putramu, eh Yunani, jeung ngajadikeun maneh kawas pedang jalma perkasa.
And the Lord shall be seen over them, and his arrow shall go forth as the lightning: and the Lord God shall blow the trumpet, and shall go with whirlwinds of the south. The Lord of hosts shall defend them; and they shall devour, and subdue with sling stones; and they shall drink, and make a noise as through wine; and they shall be filled like bowls, and as the corners of the altar. And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Zechariah 9:9–17.
Jeung PANGERAN bakal katingali di luhur maranéhna, sarta panah-Na bakal ngapung kaluar saperti kilat; jeung PANGERAN Allah bakal niup tarompet, sarta bakal maju jeung angin puyuh ti kidul. PANGERAN Nu Maha Kawasa bakal ngabéla maranéhna; sarta maranéhna bakal ngalalap, jeung nundukkeun ku batu umban; sarta maranéhna bakal nginum, jeung ngagorowok saperti ku pangaruh anggur; sarta maranéhna bakal pinuh saperti bokor-bokor, jeung saperti juru-juru altar. Jeung PANGERAN Allah maranéhna bakal nyalametkeun maranéhna dina poé éta saperti domba-domba umat-Na; sabab maranéhna bakal jadi saperti batu-batu makuta, diangkat luhur saperti panji-panji di tanah-Na. Sabab sakumaha agungna kahadéan-Na, jeung sakumaha agungna kaéndahan-Na! Gandum bakal ngajadikeun para nonoman bungah, jeung anggur anyar para mojang. Sakaria 9:9–17.
Verse eleven (9/11) states, “As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.” Christ confirmed the covenant with many for one week, and the week began at His baptism. For three and a half years Christ walked among men and in the concluding period of those three and a half years Christ fulfilled Zechariah’s prediction identifying the triumphal entry of the Messiah into Jerusalem. The Midnight Cry began a period which led to Christ’s death, burial and resurrection. Christ’s baptism represents His death, burial and resurrection, so the beginning and ending of the period of three and a half years are the same.
Ayat ka-11 (9/11) nyebutkeun, “Sedengkeun maneh oge, ku getih perjangjian maneh, Kami geus ngaluarkeun para tawanan maneh ti liang anu taya cai.” Kristus netepkeun perjangjian jeung loba jalma salila saminggu, jeung minggu éta dimimitian dina waktu Anjeunna dibaptis. Salila tilu satengah taun Kristus lumampah di antara manusa, sarta dina mangsa panutup tina tilu satengah taun éta Kristus ngalaksanakeun ramalan Jakaria anu nandaan asupna Al Masih kalayan kameunangan ka Yerusalem. Panjerit Tengah Peuting ngamimitian hiji mangsa anu ngantunkeun kana pupusna, panguburan, jeung kabangkitan Kristus. Baptisan Kristus ngagambarkeun pupusna, panguburan, jeung kabangkitan-Na, ku kituna awal jeung ahir tina mangsa tilu satengah taun téh sarua.
Christ’s baptism typifies 9/11, and 9/11 marks the beginning of a period that ends at the Sunday law. At 9/11 the latter rain began to sprinkle and at the Sunday law it is poured out without measure as typified by Christ breathing upon the disciples a few drops of rain in advance of the outpouring at Pentecost.
Baptisan Kristus melambangkan 9/11, dan 9/11 menandai permulaan suatu masa yang berakhir pada hukum hari Minggu. Pada 9/11 hujan akhir mulai direnjis-renjiskan, dan pada hukum hari Minggu hujan itu dicurahkan tanpa ukuran, sebagaimana dilambangkan oleh Kristus ketika Ia mengembusi para murid dengan beberapa titik hujan terlebih dahulu sebelum pencurahan pada hari Pentakosta.
Zechariah 9:11 aligns with 9/11 and also the Midnight Cry which leads to the Sunday law. At 9/11 the Laodicean message arrived as present truth as it had done in 1856 and 1888. The Laodicean message is given to people who are unaware that they are dead. They are in a “pit” with no latter rain message, for their pit has no water. If Laodicea would just respond to the knocking on their hearts the Lord would raise them out of the pit, for until probation closes at the Sunday law they are “prisoners of hope.”
Zakaria 9:11 saluyu jeung 9/11 sarta ogé jeung Pamenta Tengah Peuting anu ngarah kana hukum Minggu. Dina 9/11, amanat Laodikia sumping jadi bebeneran kiwari sakumaha éta geus kajadian dina taun 1856 jeung 1888. Amanat Laodikia dipasihkeun ka jalma-jalma anu teu sadar yén maranéhna geus paéh. Maranéhna aya dina hiji “liang” tanpa amanat hujan panungtungan, sabab liang maranéhna teu boga cai. Lamun Laodikia ngan saukur ngabales panto haténa anu keur diketok, Gusti bakal ngangkat maranéhna kaluar tina liang éta, sabab nepi ka waktu panto rahmat nutup dina hukum Minggu maranéhna téh “tawanan pangharepan.”
As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water. Turn you to the strong hold, ye prisoners of hope: even to day do I declare that I will render double unto thee. Zechariah 9:11, 12.
Ngeunaan maneh ogé, ku getih perjangjian maneh, Kami geus ngaleupaskeun para tawanan maneh ti liang anu euweuh caina. Baliklah maraneh ka benteng anu kukuh, eh para tawanan pangharepan; enya, dina ieu poé kénéh Kami ngadawuh yén Kami baris mulangkeun ka maneh dua kali lipet. Jakaria 9:11, 12.
9/11 empowered the message which arrived in 1989. That message is the third angel’s message, but in the structure and terms of the Millerite reformatory movement, 1989 marked the arrival of the first angel. The first angel’s message was empowered on August 11, 1840 by a fulfillment of a prophecy concerning Islam, and it identifies that 1989’s arrival of the third angel would be empowered by a fulfillment of a prophecy concerning Islam.
9/11 nguatkeun eta pesen anu sumping dina taun 1989. Eta pesen teh nya eta pekabaran malaikat katilu, tapi dina struktur jeung istilah gerakan pembaruan Millerite, taun 1989 nandaan datangna malaikat kahiji. Pekabaran malaikat kahiji dikuatkeun dina 11 Agustus 1840 ku hiji panggenapan nubuat ngeunaan Islam, sarta ieu ngaidentipikasi yen datangna malaikat katilu dina 1989 bakal dikuatkeun ku hiji panggenapan nubuat ngeunaan Islam.
When the prophecy of Islam was confirmed on August 11, 1840 the angel of Revelation ten descended, thus typifying the descent of the angel of Revelation eighteen on 9/11. The empowerment of the first angel in 1840, and the empowerment of the second angel in 1844 both typify the empowerment of the third angel on 9/11. July 18, 2020 was the arrival of the second angel as typified by the first disappointment of the Millerites on April 19, 1844. The histories of both empowerments of the first and second angels of Millerite history, and also the history of the empowerment of the third angel on 9/11 provide witnesses to the empowerment of the message of the Midnight Cry that arrived in July 2023.
Nalika nubuat Islam dikukuhkeun dina 11 Agustus 1840, malaikat dina Wahyu sapuluh turun, ku kituna ngalambangkeun turunna malaikat dina Wahyu dalapan welas dina 9/11. Pangkuatan malaikat kahiji dina 1840, jeung pangkuatan malaikat kadua dina 1844, duanana ngalambangkeun pangkuatan malaikat katilu dina 9/11. Tanggal 18 Juli 2020 mangrupa datangna malaikat kadua sakumaha dilambangkeun ku kuciwa kahiji kaum Millerite dina 19 April 1844. Sajarah duanana pangkuatan malaikat kahiji jeung kadua dina sajarah Millerite, sarta ogé sajarah pangkuatan malaikat katilu dina 9/11, méré kasaksian ngeunaan pangkuatan amanat Midnigh Cry anu sumping dina Juli 2023.
The period of the sealing begins at 9/11 and ends at the Sunday law. It begins with Christ breathing a few drops of the latter rain and ends with tongues of fire carrying a message to the world at Pentecost. Peter identified Pentecost as a fulfillment of Joel. That being the fact of the matter it establishes that Christ’s breathing was also a fulfillment of Joel, for the Pentecostal season has a specific beginning and ending that demonstrates that the alpha is also the omega. The day of Christ’s resurrection the barley first fruit offering was made, and fifty days later on Pentecost the wheat first fruit offering was lifted up. 9/11 typifies the Midnight Cry that arrives just before and leads to the Sunday law. The perfect fulfillment of Zechariah 9:9 representation of the Midnight Cry is post-July 2023.
Mangsa panyegelan dimimitian dina 9/11 jeung réngsé dina hukum Minggu. Ieu dimimitian nalika Kristus ngambuskeun sababaraha tétés hujan ahir, sarta dipungkas ku létah-létah seuneu anu mawa hiji amanat ka sakuliah dunya dina Pentakosta. Petrus ngaidentifikasi Pentakosta minangka panggenepan Yoél. Ku sabab éta kanyataanana, hal éta netepkeun yén pangambusan Kristus ogé mangrupa panggenepan Yoél, sabab usum Pentakosta miboga awal jeung ahir anu tangtu, anu némbongkeun yén alfa ogé nya éta omega. Dina poé gugahna Kristus, kurban buah cikal sa'ir dipasrahkeun, sarta lima puluh poé ti harita dina Pentakosta kurban buah cikal gandum diangkat. 9/11 ngagambarkeun Panyaur Tengah Peuting anu datang pas saméméh sarta nungtun kana hukum Minggu. Panggenepan sampurna tina gambaran Zakaria 9:9 ngeunaan Panyaur Tengah Peuting téh sanggeus Juli 2023.
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.
Girang kacida, hé putri Sion; surak bungah, hé putri Yerusalem: tingal, Rajamu sumping ka anjeun: Anjeunna adil, sarta mawa kasalametan; handap asor, numpak kana kalde, nyaéta anak kalde, anak ti kalde bikang. Zakaria 9:9.
So Zechariah agrees with Isaiah’s symbolization of God’s people being a crown, but he adds that the crown is also the ensign when he recorded, “for they shall be as the stones of a crown, lifted up as an ensign upon his land“, and Zechariah further echoes the joy associated with Joel’s symbols of “corn” and “new wine,” by stating, “corn shall make the young men cheerful, and new wine the maids.” As we consider the record of the drunkards of Ephraim in chapter twenty-eight, take note that this is the biblical chapter that identifies the “rest and the refreshing.” This is one of the primary passages in the Scriptures concerning the latter rain, so these drunkards of Ephraim must be the same drunks Joel speaks of.
Ku kituna, Zakharia satuju jeung simbolisasi Yesaya yén umat Allah téh mangrupa makuta, tapi anjeunna nambahan yén makuta éta ogé panji nalika anjeunna nyatet, “for they shall be as the stones of a crown, lifted up as an ensign upon his land“, sarta Zakharia deui ngaguar kabungahan anu patali jeung lambang-lambang Yoel ngeunaan “corn” jeung “new wine,” ku nyebutkeun, “corn shall make the young men cheerful, and new wine the maids.” Nalika urang mertimbangkeun catetan ngeunaan jalma-jalma mabok ti Éfraim dina pasal ka dua puluh dalapan, perhatikeun yén ieu téh pasal Kitab Suci anu ngaidentifikasi “rest and the refreshing.” Ieu téh salah sahiji petikan utama dina Kitab Suci ngeunaan hujan ahir, ku kituna jalma-jalma mabok ti Éfraim ieu kudu sarua jeung para mabok anu diomongkeun ku Yoel.
Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet: And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. …
Cilaka ka makuta kasombongan, ka jelema-jelema mabok ti Epraim, anu kaéndahan kamulyaanana ibarat kembang anu keur layu, anu aya dina puncak lebak-lebak nu subur milik maranéhna anu dikalahlakeun ku anggur! Tenjo, Gusti ngaboga nu perkasa tur kuat, anu saperti ribut hujan és jeung badai pangancur, saperti caah cai-cai nu kuat ngagulidag, bakal ngalungkeun éta ka taneuh ku panangan. Makuta kasombongan, jelema-jelema mabok ti Epraim, bakal diinjak ku suku; jeung kaéndahan kamulyaan, anu aya dina puncak lebak nu subur, bakal jadi kembang nu keur layu, jeung saperti buah pangheulana saméméh usum panas; anu lamun ku nu ningali katingali, bari kénéh aya dina leungeunna, langsung didahar béak. Dina poé éta PANGERAN Nu Maha Kawasa bakal jadi makuta kamulyaan jeung makuta kageulisan pikeun sésa umat-Na, jeung jadi roh pangadilan pikeun anu calik dina pangadilan, jeung jadi kakuatan pikeun maranéhna anu ngabalikeun peperangan ka gerbang. Tapi maranéhna ogé sasab ku anggur, jeung ku inuman keras maranéhna nyasar; imam jeung nabi sasab ku inuman keras, maranéhna katelen ku anggur, maranéhna nyasar ku inuman keras; maranéhna sasab dina titingalian, maranéhna titajong dina pangadilan. Sabab sakabéh méja pinuh ku utah jeung kokotor, nepi ka teu aya hiji tempat ogé anu beresih. …
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.
Cing aranjeun sorangan, sarta héran; pek sasambat, sarta ngajerit: maranéhna mabok, tapi lain ku anggur; maranéhna oléng, tapi lain ku inuman keras. Sabab PANGERAN parantos ngucurkeun ka maranéh arwah saré anu jero, sarta parantos meungpeuk panon maranéh: para nabi jeung para pamingpin maranéh, nya éta para paningal, ku Anjeunna parantos katutupan. Jeung sakabéh tetenjoan éta jadi ka maranéh saperti kecap-kecap dina hiji kitab anu disegel, anu dipasrahkeun ku jalma ka saurang nu palinter, bari nyebut, Mangga baca ieu, sim kuring nyuhunkeun ka anjeun; tapi anjeunna nyarios, Abdi teu tiasa; sabab ieu disegel. Jeung kitab éta dipasrahkeun ka anu teu palinter, bari nyebut, Mangga baca ieu, sim kuring nyuhunkeun ka anjeun; tapi anjeunna nyarios, Abdi teu palinter.
Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 28:1–8; 29:9–16.
Ku sabab eta PANGERAN ngandika, “Ku sabab bangsa ieu ngadeukeutan ka Kami ku sungutna, jeung ku biwirna ngahormat ka Kami, tapi haténa geus dijauhkeun pisan ti Kami, jeung sieunna ka Kami téh diajarkeun ku parentah manusa; ku sabab eta, tempo, Kami baris neruskeun migawe hiji padamelan anu ajaib di antara bangsa ieu, enya hiji padamelan anu ajaib jeung hiji kaajaiban; sabab hikmat jalma-jalma bijaksanana bakal musna, jeung pangarti jalma-jalma calakanana bakal disumputkeun.” Cilaka maranéhna anu neangan jalan jero pikeun nyumputkeun rancanganana ti PANGERAN, jeung padamelanana aya dina poék, sarta maranéhna nyebut, “Saha anu ningali ka urang? Jeung saha anu nyaho ka urang?” Satemenna, ngabalik-balikkeun kaayaan ku maranéh téh bakal dianggap sarua jeung taneuh liat tukang nyieun guci; sabab naha hasil karya bakal nyebut ngeunaan nu nyieunna, “Anjeunna henteu nyieun ka kuring”? atawa naha barang anu dibentuk bakal nyebut ngeunaan nu ngabentukna, “Manéhna henteu boga pangarti”? Yesaya 28:1–8; 29:9–16.
The Lord is going to do a “marvelous work” among the drunkards of Ephraim as he removes their wisdom and understanding, the very two elements associated with understanding the increase of knowledge when a prophetic message is unsealed. It is the wise who understand. Part of the “marvelous work” is removing the knowledge that is unsealed by the Lion of the tribe of Judah from the minds of the drunkards of Ephraim. The separation of the wise and wicked is part of the Lord’s “marvelous work.” It is the everlasting gospel. After Christ led the quibbling Jews through the parable of the vineyard and thus trapped them into pronouncing their own judgment, He asked a question from Psalm 118:
PANGERAN baris ngalakukeun hiji “pagawéan anu ajaib” di antara para nu mabok ti Éfraim nalika Anjeunna nyabut hikmat jeung pangarti maranéhna, nyaéta dua unsur anu patali pisan jeung ngartos kana nambahanana pangaweruh nalika hiji pesen nubuat dibuka segelna. Ngan jalma-jalma wijaksana anu ngartos. Bagian tina éta “pagawéan anu ajaib” nyaéta nyabut pangaweruh anu dibuka segelna ku Singa ti kaom Yuda tina pikiran para nu mabok ti Éfraim. Pamisahan antara anu wijaksana jeung anu jahat téh mangrupa bagian tina “pagawéan anu ajaib” ti PANGERAN. Éta téh Injil anu langgeng. Sanggeus Kristus nungtun urang Yahudi anu resep paséa ku jalan misil kebon anggur, sarta ku kituna ngajebak maranéhna nepi ka ngedalkeun hukuman maranéhna sorangan, Anjeunna nanya hiji patalékan tina Jabur 118:
The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvelous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. Psalms 118:22–24.
Batu anu dipiceun ku tukang-tukang ngawangun téh geus jadi batu poko di juru. Ieu téh padamelan PANGERAN; matak ngageunjleung dina panon urang. Ieu dinten anu dijadikeun ku PANGERAN; urang baris suka bungah jeung girang dina éta. Jabur 118:22–24.
The Lord is to accomplish “a marvelous work and a wonder” upon the drunkards of Ephraim and it includes removing their ability to recognize truth. The “head stone of the corner” is marvelous in the eyes of those who possess Joel’s “new wine.”
PANGERAN bade ngalaksanakeun “hiji pagawean anu matak héran jeung hiji kaajaiban” ka para nu mabok ti Éfraim, sarta éta ngawengku nyabut kamampuhan maranéhna pikeun mikawanoh kayaktian. “Batu sirah juru” téh matak héran dina paningal jalma-jalma anu miboga “anggur anyar” milik Yoél.
The drunkards cannot read the book that is sealed whether it is the leadership represented as “learned” or the laity represented by the “not learned.” It is impossible for the drunkards to understand rightly the prophetic testimony of Scriptures as represented as “the book that is sealed.” The drunkards are also twice identified as being “out of the way.” Once again this is recorded in Isaiah twenty-eight a premier latter rain passage of Scripture, where Isaiah identifies the “rest and refreshing” that the drunkards would not hear. The “rest and refreshing” is a message, for it can be heard.
Para nu mabok henteu tiasa maca éta kitab anu disegel, boh kapamingpinan anu dilambangkeun salaku “anu diajar” boh jamaah awam anu dilambangkeun ku “anu teu diajar.” Mustahil pikeun para nu mabok ngartos kalayan leres kasaksian nubuat tina Kitab Suci anu dilambangkeun salaku “kitab anu disegel.” Para nu mabok ogé dua kali diidéntifikasi salaku jalma-jalma anu “nyimpang tina jalan.” Sakali deui hal ieu kacatet dina Yesaya dua puluh dalapan, hiji petikan utama Kitab Suci ngeunaan hujan ahir, di mana Yesaya ngidéntifikasi “pangreureuhan jeung kasegeran” anu ku para nu mabok teu daék didangu. “Pangreureuhan jeung kasegeran” éta mangrupa hiji amanat, sabab éta tiasa didangu.
That drunkenness has taken the drunkards out of the way of Jeremiah’s “old paths” which is the “way” to walk in and find the latter rain, represented as “rest” by Jeremiah. The rejection of the latter rain message by the drunkards of Ephraim is a specific subject of God’s Word. They are drunk because they refused to return to the foundational history which provides the blueprint for the history of the one hundred and forty-four thousand which is the history of the latter rain.
Mabok anu geus nyéséskeun jalma-jalma nu mabok tina jalan “lalampahan-lalampahan baheula” dina kitab Yeremia, nyaéta “jalan” anu kudu ditempuh sangkan manggihan hujan ahir, anu ku Yeremia dilambangkeun minangka “pangreureuhan.” Panolakan kana pesen hujan ahir ku jalma-jalma nu mabok ti Éfraim téh mangrupa poko perkara anu husus dina Firman Allah. Maranéhna mabok lantaran nolak pikeun mulang deui kana sajarah dasar anu nyadiakeun pola pikeun sajarah saratus opat puluh opat rébu, nyaéta sajarah hujan ahir.
The “marvelous work” that is accomplished upon the drunkards of Ephraim occurs during the outpouring of the latter rain. During the latter rain a testing message produces two classes of worshippers, which are illustrated by the “wine” which they partake of. The wicked have refused to base their prophetic application upon the lines of sacred history and those who employ the “line upon line” methodology of Isaiah twenty-eight partake of the “new wine.” The wicked’s drunkenness is manifested by their inability to understand prophecy, and their blind condition was caused by an unwillingness to return to the foundational old paths. Jesus rebuked the quibbling Jews by asking if they had ever read about the stone which is rejected, and becomes the head of the corner.
“Pagawean anu ajaib” anu dilaksanakeun ka jalma-jalma mabok ti Éfraim lumangsung dina mangsa curahan hujan ahir. Dina mangsa hujan ahir hiji talatah pangujian ngahasilkeun dua golongan panyembah, anu digambarkeun ku “anggur” anu ku maranéhna diinum. Nu jahat geus nolak ngadasarkeun panerapan nubuat maranéhna kana garis-garis sajarah suci, sedengkeun anu ngagunakeun metodologi “garis demi garis” tina Yesaya dua puluh dalapan nginum “anggur anyar.” Kamabokan nu jahat katémbong dina teu mampuhna maranéhna ngartos nubuat, sarta kaayaan buta maranéhna disababkeun ku kahayang anu teu aya pikeun balik ka jalan-jalan heubeul anu jadi dasar. Yesus ngagentos urang Yahudi anu sok nyela ku nanya naha maranéhna kungsi maca ngeunaan batu anu ditolak, tuluy jadi batu poko juru.
The stone which becomes the head of the corner represents that the prophetic truth that the foundation or cornerstone is duplicated in the capstone. The alpha stone is also the omega stone. The primary prophetic principle which establishes and upholds the methodology of line upon line, (which is the methodology of the latter rain) is that the beginning of a thing illustrates the end of a thing. The primary prophetic principle in the Millerite movement was the day for a year principle that was confirmed when the angel of Revelation ten descended. The primary prophetic principle in the movement of the one hundred and forty-four thousand is that the beginning illustrates the end which was confirmed when the angel of Revelation eighteen descended.
Batu anu jadi hulu juru ngalambangkeun yén bebeneran nubuat, nyaéta yén pondasi atawa batu juru éta kagandakeun dina batu puncak. Batu alfa ogé mangrupa batu omega. Prinsip nubuat anu utama, anu netepkeun jeung nyangga metodologi “garis demi garis” — anu mangrupa metodologi hujan panungtungan — nyaéta yén awal hiji perkara ngagambarkeun tungtung hiji perkara. Prinsip nubuat anu utama dina gerakan Millerite nyaéta prinsip sapoé pikeun sataun, anu diteguhkeun nalika malaikat tina Wahyu sapuluh turun. Prinsip nubuat anu utama dina gerakan saratus opat puluh opat rébu nyaéta yén awal ngagambarkeun tungtung, anu diteguhkeun nalika malaikat tina Wahyu dalapan welas turun.
God’s prophetic Word is very detailed in its explanation of the factors involved with the latter rain. One of those facts is that the drunkards of Ephraim are not capable of recognizing the latter rain, and this was typified by the Jews who were suggesting to Peter that the disciples were drunk. The main principle of the methodology is directly set forth as Alpha and Omega repeatedly within God’s Word, but the Word has been sealed unto them. The methodology, the main prophetic rule and the message of the latter rain are some of the sanctified themes in a prophetic line of history that is represented as a “marvelous work.”
Firman nubuat Allah kacida rinci dina ngajelaskeun faktor-faktor anu patali jeung hujan panungtungan. Salah sahiji kanyataan éta nyaéta yén jalma-jalma mabok ti Éfraim henteu mampuh ngakuan hujan panungtungan, sarta ieu dipralambangkeun ku urang Yahudi anu nyangka ka Pétrus yén para murid éta mabok. Prinsip utama tina métodologi éta dipidangkeun sacara langsung minangka Alfa jeung Oméga terus-terusan dina jero Firman Allah, tapi Firman éta geus diségél pikeun maranéhna. Métodologi éta, aturan utama kenabian, jeung amanat hujan panungtungan téh mangrupa sawatara téma anu disucikeun dina hiji garis sajarah kenabian anu dipidangkeun minangka hiji “pagawéan anu ajaib.”
Again the word of the Lord of hosts came to me, saying, Thus saith the Lord of hosts; I was jealous for Zion with great jealousy, and I was jealous for her with great fury. Thus saith the Lord; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the Lord of hosts the holy mountain. Thus saith the Lord of hosts; There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age. And the streets of the city shall be full of boys and girls playing in the streets thereof.
Geus datang deui firman PANGERAN, Nu Maha Kawasa, ka sim kuring, saur-Na kieu, “Kieu timbalan PANGERAN Nu Maha Kawasa: Kami timburu ka Sion ku timburu anu agung, enya, Kami timburu ka manehna ku amarah anu kacida. Kieu timbalan PANGERAN: Kami geus mulih ka Sion, sarta baris calik di tengah Yerusalem; jeung Yerusalem bakal disebut kota bebeneran; ari gunung PANGERAN Nu Maha Kawasa, gunung suci. Kieu timbalan PANGERAN Nu Maha Kawasa: Engké kénéh bakal aya kolot lalaki jeung kolot awéwé anu calik di jalan-jalan Yerusalem, masing-masing nyekel tongkat dina leungeunna lantaran geus kacida sepuhna. Jeung jalan-jalan kota éta bakal pinuh ku budak lalaki jeung budak awéwé anu maruragan di jalan-jalanna.”
Thus saith the Lord of hosts; If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes? saith the Lord of hosts. Thus saith the Lord of hosts; Behold, I will save my people from the east country, and from the west country; And I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in righteousness. Thus saith the Lord of hosts; Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the Lord of hosts was laid, that the temple might be built. For before these days there was no hire for man, nor any hire for beast; neither was there any peace to him that went out or came in because of the affliction: for I set all men every one against his neighbour. But now I will not be unto the residue of this people as in the former days, saith the Lord of hosts. Zechariah 8:1–11.
Kieu timbalan PANGERAN sarwa kawasa: Lamun hal ieu kacida matak anéhna dina panon sesa ieu bangsa dina poe-poe ieu, naha bakal matak anéh kénéh dina panon Kami? kitu timbalan PANGERAN sarwa kawasa. Kieu timbalan PANGERAN sarwa kawasa: Tingali, Kami baris nyalametkeun umat Kami ti tanah wetan jeung ti tanah kulon; sarta Kami baris mawa maranéhna, tuluy maranéhna bakal cicing di tengah Yerusalem; jeung maranéhna bakal jadi umat Kami, sarta Kami bakal jadi Allah maranéhna, dina kayaktian jeung dina kaadilan. Kieu timbalan PANGERAN sarwa kawasa: Kudu sing kuat leungeun aranjeun, he aranjeun anu dina poe-poe ieu ngadéngé kecap-kecap ieu tina sungut para nabi, anu aya dina mangsa pondasi Bait PANGERAN sarwa kawasa diteundeun, supaya Bait Allah bisa diwangun. Sabab saméméh poe-poe ieu teu aya upah pikeun manusa, ogé teu aya upah pikeun sato; kitu deui teu aya katengtreman pikeun anu indit kaluar atawa anu datang asup ku lantaran kasangsaraan éta; sabab Kami ngajadikeun sakabéh jalma, masing-masing, silih lawan jeung tatanggana. Tapi ayeuna Kami moal deui ka sesa ieu bangsa saperti dina mangsa-mangsa baheula, kitu timbalan PANGERAN sarwa kawasa. Jakaria 8:1–11.
Zechariah states, “Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the Lord of hosts was laid, that the temple might be built.” What strengthens God’s people is the message of the foundation that becomes the headstone. That message is that the Millerite history is repeated in the history of the one hundred and forty-four thousand.
Zakaria nyarios, “Mugia leungeun maraneh kuat, eh maraneh anu ngadangu dina poe-poe ieu kecap-kecap ieu tina sungut para nabi, anu aya dina poe nalika pondasi Bait PANGERAN semesta alam diteundeun, supaya Bait Allah teh bisa diwangun.” Nu nguatkeun umat Allah nyaeta amanat ngeunaan pondasi anu jadi batu puncak. Eta amanat teh nyaeta yen sajarah Millerite diulang deui dina sajarah saratus opat puluh opat rebu.
Christ askes, “If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes?” That question identifies the prophetic period of God’s “marvelous work” that is the subject of every prophet, but it also identifies when the Laodicean movement of the one hundred and forty-four thousand changes unto the Philadelphian movement of the one hundred and forty-four thousand. It is the same point as when they are sealed, and the same point the movement changes from militant to triumphant, which is also where the work of combining divinity with humanity among this group of people is finalized as the sanctuary is truly cleansed. This can be recognized in the verses for the prophetic history represented by His “marvelous work” is marvelous in God’s eyes and the eyes of the remnant, and eye to eye is a symbol of unity. The unity here represented is speaking of the sealing of God’s people who follow the Lamb withersoever He goeth who have reached a point that they would die rather than sin and misrepresent the character of Christ.
Kristus naros, “Lamun hal eta matak héran dina panon sesa umat ieu dina mangsa ieu, naha hal eta ogé matak héran dina panon Kami?” Patarosan éta nandakeun jaman nubuat tina “pagawéan anu matak héran”-Na Allah anu jadi poko sawala unggal nabi, tapi ogé nandakeun waktu gerakan Laodikea tina saratus opat puluh opat rébu robah jadi gerakan Filadelfia tina saratus opat puluh opat rébu. Éta téh titik anu sarua jeung waktu maranéhna dimeteraian, jeung titik anu sarua nalika gerakan éta robah tina militan jadi unggul, anu ogé mangrupa tempat padamelan ngahijikeun ketuhanan jeung kamanusaan di antara golongan jalma ieu diréngsékeun sacara tuntas nalika tempat suci saéstuna diberesihan. Ieu tiasa kanyahoan dina ayat-ayat éta, sabab sajarah nubuat anu diwakilan ku “pagawéan anu matak héran”-Na téh matak héran dina panon Allah jeung dina panon sesa umat, sarta panon ka panon téh lambang kasatunggalan. Kasatunggalan anu digambarkeun di dieu nyarioskeun ngeunaan pameteraian umat Allah anu nuturkeun Anak Domba ka mana waé Anjeunna angkat, anu geus ngahontal hiji kaayaan nepi ka maranéhna leuwih milih paéh tibatan dosa jeung nyasarkeun gambaran kana tabiat Kristus.
Micah identifies the foundational history of ancient Israel as “marvelous things.”
Mikha nangtukeun sajarah pondasi Israil baheula minangka “hal-hal anu ajaib.”
According to the days of thy coming out of the land of Egypt will I show unto him marvellous things. Micah 7:15.
Numutkeun kana poe-poe kaluarna maneh ti tanah Mesir, Kami bakal nembongkeun ka anjeunna hal-hal anu ajaib. Mikha 7:15.
The “marvelous works” are foundational history which is “marvelous” because the foundational history is repeated in the ending history, represented by the capstone. The “marvelous works” are the history that begins with the corner stone and ends with the “cap stone.” His “marvelous works” were manifested in the history of Moses and repeated in the history of Christ. Moses was the corner stone and Christ was the cap stone. Moses is alpha and Christ omega prophetically.
“Pagawéan‑pagawéan anu ajaib” téh sajarah dasar anu disebut “ajaib” sabab sajarah dasar éta diulang deui dina sajarah panungtungan, anu dilambangkeun ku batu puncak. “Pagawéan‑pagawéan anu ajaib” téh nya éta sajarah anu dimimitian ku batu juru sarta dipungkas ku “batu puncak.” “Pagawéan‑pagawéan‑Na anu ajaib” geus dinyatakeun dina sajarah Musa sarta diulang deui dina sajarah Kristus. Musa téh batu juru, sarta Kristus téh batu puncak. Sacara nubuat, Musa téh Alfa jeung Kristus téh Oméga.
“Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” The Desire of Ages, 797.
“Dimimitian ti Musa, nyaéta Alfa sajati tina sajarah Alkitab, Kristus ngajentrekeun dina sakabéh Kitab Suci hal-hal anu nyangkem diri-Na.” The Desire of Ages, 797.
Moses taught, and Peter used Moses’ words at Pentecost to identify that Moses typified Christ.
Musa ngajar, jeung Petrus ngagunakeun kecap-kecap Musa dina poé Pentakosta pikeun nuduhkeun yén Musa téh ngalambangkeun Kristus.
But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:18–24.
Tapi eta sagala perkara, anu ti heula ku Allah geus ditembongkeun ku sungut sakabeh nabi-Na, yen Kristus kudu sangsara, ku Mantenna geus katenepan kitu. Ku sabab eta, tobatlah maraneh sarta baralik, supaya dosa-dosa maraneh dipupus, supaya mangsa panyegeran datang ti payuneun Gusti; sarta supaya Mantenna ngutus Yesus Kristus, anu ti heula geus diwawarkeun ka maraneh: Anu ku sawarga kudu ditarima nepi ka mangsa pamulihan sagala perkara, anu ku Allah geus diucapkeun ku sungut sakabeh nabi-Na anu suci ti mimiti dunya. Sabab Musa saéstuna geus ngandika ka karuhun-karuhun, ‘Hiji Nabi bakal dihudangkeun ku Gusti Allah maraneh pikeun maraneh ti antara dulur-dulur maraneh, sarupa jeung kaula; ka Anjeunna maraneh kudu ngadéngé dina sagala perkara naon bae anu bakal diucapkeun-Na ka maraneh. Jeung bakal kajadian, yen unggal jiwa anu henteu daék ngadéngé ka Nabi eta, bakal dipupus ti antara umat.’ Sumuhun, jeung sakabeh nabi ti Samuel jeung anu saterusna, saloba anu geus ngandika, maranehna oge geus ngaramalkeun ieu poe-poe. Rasul 3:18–24.
Moses as alpha and Christ as omega was established by Peter’s second witness of Moses at the Pentecostal outpouring, and in so doing Peter is emphasizing and identifying that a primary component of the latter rain message (and the controversy raised against it) is the prophetic principle of “alpha and omega.” That principle is the one hundred and forty-four thousand’s counterpart to the year/day principle in Millerite history. The principle of “alpha and omega” is the principle of ‘the foundation becoming the cap stone,’ it is the principles of ‘Moses and the Lamb;’ and therefore is identified by inspiration as one of the verses in the song of the vineyard, which is also the song of Moses and the Lamb.
Musa minangka alfa jeung Kristus minangka oméga diteguhkeun ku kasaksian kadua Pétrus ngeunaan Musa dina curahan Pentakosta, sarta ku kituna Pétrus nekenkeun jeung ngaidéntifikasi yén hiji unsur utama tina amanat hujan ahir (jeung pasulayan anu dihudangkeun ngalawanna) nyaéta prinsip nubuat “alfa jeung oméga.” Prinsip éta téh mangrupa padanan pikeun saratus opat puluh opat rébu kana prinsip taun/poé dina sajarah Millerit. Prinsip “alfa jeung oméga” nyaéta prinsip ‘pondasi jadi batu puncak,’ nyaéta prinsip-prinsip ‘Musa jeung Anak Domba;’ ku sabab éta, ku ilham, éta diidéntifikasi minangka salah sahiji ayat dina lagu kebon anggur, anu ogé mangrupa lagu Musa jeung Anak Domba.
The beginning and ending that is represented by the various prophetic lines represent the history where God accomplishes His “marvelous works,” and it is the light that is brought out from recognizing what the symbol of “marvelous works” represents that transforms a Laodicean unto a Philadelphia thus becoming a stone in a temple that is being built, as was the Millerite temple built in 46 years leading up to October 22, 1844 when the Lord suddenly came to His temple.
Mimiti jeung panutup anu digambarkeun ku rupa-rupa garis nubuat ngawakilan sajarah tempat Allah ngalaksanakeun “pagawéan-pagawéan-Na anu ajaib,” sarta cahaya anu dikaluarkeun tina pangaweruh kana naon anu dilambangkeun ku “pagawéan-pagawéan anu ajaib” éta anu ngarobah saurang Laodikea jadi Filadelfia, sahingga jadi hiji batu dina hiji bait suci anu keur diwangun, sakumaha bait suci Millerite diwangun salila 46 taun nepi ka 22 Oktober 1844 nalika Gusti ngadadak sumping ka bait suci-Na.
If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, 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. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:3–10.
Lamun enya maranéh geus ngaraosan yén Gusti teh welas asih. Ka Anjeunna maraneh daratang, ka hiji batu anu hirup, anu saenyana ku manusa ditampik, tapi ku Allah dipilih jeung mulya. Maraneh oge, saperti batu-batu anu hirup, keur diwangun jadi hiji imah rohani, hiji kaimaman anu suci, pikeun ngahaturkeun kurban-kurban rohani, anu ditarima ku Allah ku jalan Yesus Kristus. Ku sabab eta, dina Kitab Suci oge kaungel kieu, “Tingali, Kami neundeun di Sion hiji batu juru poko, anu dipilih, anu mulya; jeung sing saha anu percaya ka Anjeunna moal meunang kaciri.” Ku kituna pikeun maraneh anu percaya, Anjeunna teh mulya; tapi pikeun maranehna anu henteu nurut, “batu anu ditampik ku para tukang ngawangun, eta pisan anu jadi batu juru utama,” jeung, “hiji batu anu nyababkeun titajong, jeung hiji cadas anu nyababkeun kasandung,” nya eta pikeun maranehna anu titajong ku pangandika, ku sabab henteu nurut; kana eta maranehna oge geus ditangtukeun. Tapi maraneh teh hiji turunan anu kapilih, hiji kaimaman karajaan, hiji bangsa anu suci, hiji umat kagungan sorangan; supaya maraneh ngawartakeun kamulyaan Anjeunna anu geus nimbalan maraneh kaluar tina gelap kana cahaya-Na anu ajaib: anu baheula lain umat, tapi ayeuna jadi umat Allah; anu baheula can meunang rahmat, tapi ayeuna geus meunang rahmat. 1 Petrus 2:3–10.
To be called into His marvelous light identifies when the call is made, for the waymark of 1888, which is aligned by inspiration as the rebellion of Korah in the alpha history of Moses is brought to the last days it aligns with 9/11, when the Laodicean message arrives with the third angel according to inspiration. Laodiceans in prophecy are “blind,” meaning they are in darkness, and the call to come out of darkness began when the Laodicean message arrived in 1856, 1888 and 9/11. At 9/11 the “call out of darkness” was not only a call to understand the light of the angel of Revelation eighteen, but also a call to the hearer into the very history where God’s “marvelous works” will find their perfect fulfillments.
Disebat kana cahaya-Na anu ajaib nandakeun iraha éta panggilan ditepikeun, sabab patokan jalan taun 1888, anu ku ilham disaluyukeun jeung pemberontakan Korah dina sajarah alfa Musa, nalika dibawa ka poé-poé panungtungan, saluyu jeung 9/11, nalika pesen Laodikea sumping babarengan jeung malaikat katilu nurutkeun ilham. Jalma-jalma Laodikea dina nubuat téh “buta,” hartina maranéhna aya dina poék, jeung panggilan pikeun kaluar tina poék mimiti nalika pesen Laodikea sumping dina 1856, 1888, jeung 9/11. Dina 9/11 éta “panggilan kaluar tina poék” lain ngan saukur panggilan pikeun ngartos cahaya malaikat dina Wahyu dalapan welas, tapi ogé panggilan ka anu ngadéngé asup kana sajarah éta sorangan, tempat “padamelan-padamelan-Na anu ajaib” ti Allah bakal manggihan panggenepan-panggenepan anu sampurna.
It has been demonstrated repeatedly over the past three decades that the prophetic definition of the “everlasting gospel” is a history where a prophetic truth is unsealed which initiates a three-step testing process, with two characteristics of distinction in the three tests. The first two tests are different in nature than the third, for the third is a litmus test which demonstrates whether you passed the first and second tests. The other distinction in the everlasting gospel is that you must pass the current test to be involved with the following test.
Geus sababaraha kali dibuktikeun salila tilu dasawarsa ka tukang yén harti profétik tina “injil langgeng” téh mangrupa hiji sajarah nalika hiji bebeneran profétik dibuka segélna, anu ngamimitian hiji prosés pangujian tilu léngkah, kalayan dua ciri bédana dina éta tilu ujian. Dua ujian anu kahiji béda sipatna ti ujian anu katilu, sabab anu katilu téh mangrupa ujian lakmus anu nembongkeun naha anjeun lulus dina ujian kahiji jeung kadua. Bédana séjén dina injil langgeng nyaéta yén anjeun kudu lulus dina ujian anu keur lumangsung supaya bisa kalibet dina ujian anu salajengna.
The history of the “marvelous works” is also the history where the “everlasting gospel” reaches its climax, for the hour of judgment that is announced by the first angel and identified as the everlasting gospel finds its perfect fulfillment beginning at 9/11. The judgment that is being warned about for the Millerites was October 22, 1844 when the door closed in the parable of the ten virgins, thus typifying the Sunday law when the door closes again in the parable of the ten virgins. 9/11 is announcing that the hour of God’s executive judgment begins at the Sunday law, just as the Millerites announced that the hour of the investigative judgment began on October 22, 1844.
Sajarah “karya-karya anu ajaib” ogé mangrupa sajarah tempat “injil langgeng” ngahontal puncakna, sabab jam pangadilan anu diumumkeun ku malaikat kahiji sarta diidéntifikasi minangka injil langgeng manggihan kacumponan anu sampurna dimimitian dina 9/11. Pangadilan anu dipapatahan minangka peringatan ka kaum Millerite nyaéta 22 Oktober 1844 nalika panto ditutup dina misil tina sapuluh parawan, ku kituna janten tipologi hukum Minggu nalika panto ditutup deui dina misil sapuluh parawan. 9/11 ngumumkeun yén jam pangadilan éksékutip Allah dimimitian dina hukum Minggu, sakumaha kaum Millerite ngumumkeun yén jam pangadilan pamariksaan dimimitian dina 22 Oktober 1844.
From 9/11 unto the Sunday law is a period that is represented as “Gods’ marvelous works,” and just as the foundational stone that becomes “the head of the corner,” and just as the “Pentecostal season,” and just as “Habakkuk chapter two,” and as “the sealing time of the one hundred and forty-four thousand,” and as “the image of the beast testing time,” and as “the everlasting gospel,” and as “the sacred history of 1840 to 1844,” and as the history of “Revelation chapter ten,” and as “the history from Christ’s baptism unto His death.”
Ti 9/11 nepi ka hukum Minggu mangrupa hiji mangsa anu dilambangkeun minangka “pagawean-pagawean Allah anu ajaib,” sarta sakumaha batu dasar anu jadi “sirah juru,” jeung sakumaha “mangsa Pentekosta,” jeung sakumaha “Habakuk pasal dua,” jeung sakumaha “waktu panyegelan saratus opat puluh opat rébu,” jeung sakumaha “waktu ujian gambar sato galak,” jeung sakumaha “injil anu langgeng,” jeung sakumaha “sajarah suci taun 1840 nepi ka 1844,” jeung sakumaha sajarah “Wahyu pasal sapuluh,” jeung sakumaha “sajarah ti baptisan Kristus nepi ka pupusna-Na.”
The history represented in a fractal by His baptism began the period of 2520 days that ended at the cross. Christ’s baptism represented His death, burial and resurrection which was literally fulfilled at the end of the 1260 days.
Sajarah anu dipidangkeun dina hiji fraktal ku baptisan-Na ngamimitian mangsa 2520 poé anu réngsé dina salib. Baptisan Kristus ngalambangkeun pupusna, panguburan, jeung kabangkitan-Na, anu kacumponan sacara harfiah dina ahir 1260 poé.
When the Holy Spirit descended at Christ’s baptism it typified the descent of the angel of Revelation eighteen on 9/11. 1260 prophetic days later the events symbolized by baptism were literally fulfilled at the cross. The history from the baptism to the cross contains a symbolic alpha history which is fulfilled literally at the end of the period. The alpha and omega histories are fractals of the entire overall history. The history from the baptism to the cross is “God’s marvelous works,” and that history is also represented by “Christ’s baptism” and also by His literal “death, burial and resurrection,” and therefore also by “the baptism of ancient Israel at the Red Sea,” and also by “the baptism of the eight souls during the history of Noah.” All of these periods represent the history of His “marvelous works.”
Nalika Roh Suci lungsur dina waktos baptisan Kristus, éta ngalambangkeun lungsurna malaikat dina Wahyu dalapan welas dina 9/11. Sarébu dua ratus genep puluh poé nubuat saterusna, kajadian-kajadian anu dilambangkeun ku baptisan éta kacumponan sacara harfiah dina salib. Sajarah ti baptisan nepi ka salib ngandung sajarah alfa anu sipatna simbolis, anu kacumponan sacara harfiah dina ahir mangsa éta. Sajarah alfa jeung omega téh mangrupakeun fraktal tina sakabéh sajarah umum éta. Sajarah ti baptisan nepi ka salib nyaéta “padamelan-padamélan Allah anu ajaib,” jeung sajarah éta ogé dilambangkeun ku “baptisan Kristus,” sarta ogé ku “pupusna, panguburan, jeung kabangkitan-Na” sacara harfiah, ku kituna ogé ku “baptisan Israél baheula di Laut Beureum,” sarta ogé ku “baptisan dalapan jiwa dina mangsa sajarah Nuh.” Sakabéh mangsa ieu ngagambarkeun sajarah “padamelan-padamélan-Na anu ajaib.”
When it comes to the number 8 as a symbol of resurrection it was those eight souls on the ark that are the first mention of the number eight as a symbol, and with the rule of first mention, all the prophetic details are in the first mention. The eight souls are going from the old earth to a new earth, are they not?
Nalika nyangkem kana angka 8 minangka lambang kabangkitan, nya éta dalapan jiwa nu aya dina bahtera anu jadi sebutan kahiji ngeunaan angka dalapan minangka lambang; sarta nurutkeun aturan sebutan kahiji, sakabéh rinci nubuat téh aya dina sebutan kahiji éta. Dalapan jiwa éta keur ngalangkung ti bumi heubeul ka bumi anyar, enya lain?
Those eight souls lived through the time of the rain, but all who refused the warning message of the rain died, correct? The “8” souls that go to the new earth that are represented with the history of the rejected warning message, the closed door, the rain and the new earth went through a dispensational change from the old world to the new world.
Dalapan jiwa éta hirup nembus mangsa hujan, tapi sakabéh jalma anu nolak pesen pangéling-ngéling ngeunaan hujan éta maot, leres? Dalapan jiwa anu angkat ka bumi anyar, anu dilambangkeun ku sajarah pesen pangéling-ngéling anu ditolak, panto anu katutup, hujan, jeung bumi anyar, ngalangkungan hiji parobahan dispensasional ti dunya heubeul ka dunya anyar.
The dispensational change that marks the eight souls who are the one hundred and forty-four thousand is the transition from Laodicea unto Philadelphia, which is also the transition from the church militant composed of wheat and tares unto the church triumphant composed of only the first fruit wheat offering that is lifted up as an ensign offering for all the world to see, similar to viewing a lone boat upon stormy waters. Those people are the 8 that is of the 7, and the history of the ark crossing and the Red Sea crossing are both illustrations of His “marvelous works.”
Parobahan dispensasi anu nandaan dalapan jiwa anu mangrupakeun saratus opat puluh opat rébu téh nyaéta peralihan ti Laodicea ka Philadelphia, anu ogé mangrupa peralihan ti gareja nu keur perang, anu diwangun ku gandum jeung jukut daria, ka gareja nu meunang kamulyaan, anu ngan diwangun ku kurban gandum bungbuahan mimiti, anu diangkat jadi kurban panji sangkan katingali ku sakumna dunya, sarupa jeung ningali hiji parahu nyorangan dina cai anu keur badai. Maranéhna téh nyaéta anu 8, anu asalna tina 7, sarta sajarah panyabrangan bahtera jeung panyabrangan Laut Beureum duanana mangrupa gambaran tina “padamelan-Na anu ajaib.”
Those souls are they who were resurrected in fulfillment of Revelation 11:11. They are God’s covenant people, represented by their father Abraham who bore the token of the covenant through circumcision that was to take place on the eighth day.
Jiwa-jiwa itu nyaéta maranéhanana anu geus dihudangkeun deui pikeun ngeusi kacumponan Wahyu 11:11. Maranéhna nyaéta umat perjangjian Allah, anu dilambangkeun ku bapa maranéhna, Ibrahim, anu ngagem tanda perjangjian ngaliwatan sunat anu kudu dilaksanakeun dina poé ka dalapan.
All these lines represent the same period of time, and that period of time begins with the foundations of 9/11 and ends at the Sunday law. 9/11 is the foundation stone and the Sunday law is the cap stone. In the history of rebuilding Jerusalem in the time of Nehemiah and Ezra the foundation was completed during the history of the first decree and the temple itself was finished well before the third decree. In Millerite history the foundations were established in May of 1842 when the 1843 chart was published. The Millerite temple was to be forty-six years in erecting, from 1798 unto 1844. Before October 22, 1844 the Millerite temple was finished, the cap stone being the Midnight Cry. When the Midnight Cry concluded on October 22, 1844 the alpha and third decree of 457 BC had met its counterpart in the omega of 1844. 457 BC as the alpha to the 2300 years and 1844 as the omega. Both the same at one level, for a decree or an angel are both messages, and they both typify the Sunday law, where there will be a decree and where the third angel’s message swells to a loud cry.
Sakabéh garis ieu ngagambarkeun mangsa waktu anu sarua, sarta mangsa waktu éta dimimitian ku pondasi 9/11 sarta ditungtungan ku hukum Minggu. 9/11 nyaéta batu pondasi jeung hukum Minggu nyaéta batu puncak. Dina sajarah ngawangun deui Yerusalem dina jaman Nehemia jeung Ezra, pondasi éta diréngsékeun dina mangsa sajarah dekrit kahiji, sarta Bait Allahna sorangan geus réngsé lila saméméh dekrit katilu. Dina sajarah Millerite, pondasi-pondasi ditegakkan dina bulan Méi 1842 nalika bagan 1843 diterbitkeun. Bait Allah Millerite kudu diadegkeun salila opat puluh genep taun, ti 1798 nepi ka 1844. Saméméh 22 Oktober 1844, Bait Allah Millerite geus réngsé, kalayan batu puncakna nyaéta Seruan Tengah Peuting. Nalika Seruan Tengah Peuting réngsé dina 22 Oktober 1844, alfa jeung dekrit katilu taun 457 SM geus patepung jeung pasanganna dina omega taun 1844. 457 SM minangka alfa tina 2300 taun, jeung 1844 minangka omega. Duanana sarua dina hiji tingkatan, sabab dekrit atawa malaikat, duanana téh pesen, sarta duanana ngalambangkeun hukum Minggu, di mana bakal aya hiji dekrit jeung di mana pesen malaikat katilu ngagedéan jadi seruan tarik.
From 457 BC until 408 BC, forty-nine years were identified by Daniel as the period of time when the Jews would finish building “the street shall be built again, and the wall, even in troublous times.”
Ti taun 457 SM nepi ka taun 408 SM, opat puluh salapan taun ku Daniel dipikawanoh minangka mangsa waktu nalika urang Yahudi bakal ngarampungkeun pangwangunan, “jalanna bakal diwangun deui, kitu deui témbokna, sanajan dina mangsa kasusah.”
Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:25.
Ku sabab kitu, sing terang jeung sing ngartos, yén ti saprak kaluarna parentah pikeun mulangkeun jeung ngawangun deui Yerusalem nepi ka Al Masih, Sang Pangéran, bakal aya tujuh minggu, jeung genep puluh dua minggu; jalan-jalanna bakal diwangun deui, kitu deui témbokna, sanajan dina mangsa-mangsa kasusah. Daniel 9:25.
457 BC and 1844 are the alpha and omega to the prophecy of the 2300 years. They both typify the Sunday law, for as an alpha and omega they are the same, and the disappointment of 1844 is aligned by inspiration with the disappointment of the cross. If 1844 typifies the cross, and it does, then its alpha counterpart (457 BC) does so as well. 1844 unto 1863 illustrates the testing process of the third angel. That testing process is represented by the 49 years between the third decree, the Sunday law decree and the finishing of the work of the street and the wall that takes place in troublous time.
457 SM jeung 1844 téh mangrupakeun alfa jeung omega pikeun nubuat 2300 taun. Duanana ngalambangkeun hukum Minggu, sabab minangka alfa jeung omega maranéhna sarua, jeung kuciwa taun 1844 ku ilham disaluyukeun jeung kuciwa dina salib. Lamun 1844 ngalambangkeun salib, jeung enya kitu, mangka pasangan alfana (457 SM) ogé kitu. Taun 1844 nepi ka 1863 ngagambarkeun prosés pangyujian malaikat katilu. Prosés pangyujian éta dilambangkeun ku 49 taun antara parentah katilu, parentah hukum Minggu, jeung ngarampungkeun pagawean jalan jeung témbok anu lumangsung dina mangsa kasusah.
457 BC unto 408 BC is the alpha history of the 2300 years that illustrates the omega history of 1844 unto 1863. Those two histories illustrate the history of the one hundred and forty-four thousand after they are sealed at the Sunday law until human probation closes. The work of the one hundred and forty-four thousand is to call men and women back to the “old paths” which is portrayed by Isaiah as rebuilding the old waste places, and which Jeremiah identifies as the path that leads to the latter rain message. The “wall” is the law of God which the one hundred and forty-four thousand will represent unto the entire world as an ensign. This will take place in the troublous times of the third woe of Islam, for it is Islam that angers the nations. The work and the troublous times continue until Michael stands up.
Ti taun 457 SM nepi ka 408 SM mangrupa sajarah alfa tina 2300 taun anu ngagambarkeun sajarah omega ti 1844 nepi ka 1863. Dua sajarah éta ngagambarkeun sajarah saratus opat puluh opat rébu sanggeus maranéhna diségél dina hukum Minggu nepi ka waktu kasempetan ujian manusa ditutup. Pagawéan saratus opat puluh opat rébu nyaéta nyaur lalaki jeung awéwé supaya balik deui ka “jalan-jalan heubeul”, anu ku Yesaya dipidangkeun minangka ngawangun deui tempat-tempat ruruntuhan baheula, sarta anu ku Yermia diidentifikasi minangka jalan anu nungtun kana amanat hujan panungtungan. “Témbok” téh nyaéta hukum Allah anu ku saratus opat puluh opat rébu bakal diwakilan ka sakumna dunya minangka hiji panji. Ieu bakal kajadian dina mangsa kasusah tina cilaka katilu Islam, sabab Islam anu matak ngamurka bangsa-bangsa. Pagawéan éta jeung mangsa-mangsa kasusah éta terus lumangsung nepi ka Mikail ngadeg.
So, if you can see it 457 BC to 408 BC is a prophetic period that began at the third decree and typified a prophetic period that began in 1844 with the arrival of the third angel and ended in 1863, then you can see that their connection with the 2300-year prophecy as either starting point or and ending point identifies them as alpha and omega in relation to each other. The troublous times of Nehemiah illustrate the troublous time leading up to and including the Civil War. The forty-nine-year period in the alpha history represents the 19-year-period in the omega history. That 19-year-period was also represented by the 19 years at the beginning of the 65-year prophecy of Isaiah.
Ku kituna, lamun anjeun tiasa ningali yén taun 457 SM nepi ka taun 408 SM téh mangrupa hiji mangsa nubuat anu dimimitian ku parentah katilu sarta ngalambangkeun hiji mangsa nubuat anu dimimitian dina taun 1844 ku datangna malaikat katilu sarta réngsé dina taun 1863, mangka anjeun tiasa ningali yén patalina maranéhna jeung nubuat 2300 taun, boh minangka titik awal boh minangka titik ahir, nandaan maranéhna minangka alfa jeung omega dina hubunganana hiji jeung nu séjén. Mangsa kasusah dina jaman Néhémia ngagambarkeun mangsa kasusah anu mingpin ka Perang Sipil sarta ngawengku éta ogé. Mangsa opat puluh salapan taun dina sajarah alfa ngawakilan mangsa 19 taun dina sajarah omega. Mangsa 19 taun éta ogé dilambangkeun ku 19 taun dina awal nubuat 65 taun dina kitab Yesaya.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. Isaiah 7:8.
Sabab hulu Siria teh Damsik, jeung hulu Damsik teh Rézin; sarta dina genep puluh lima taun deui Éfraim bakal diremuk, nepi ka henteu deui jadi hiji bangsa. Yesaya 7:8.
Isaiah set forth this prophecy in 742 BC and 19 years later in 723 BC the northern kingdom was carried away into captivity for 2520 years ending in 1798. The 19 years from 742 BC unto 723 BC align with the 19 years from 1844 unto 1863, for the first 19 years is the alpha of this prophecy and the last 19 is the omega. In the history of 19 years wicked king Ahaz was confronted by Isaiah with the message of the latter rain as represented in verse eight as the message of the “seven times.” Ahaz rejected the message, as did Laodicean Millerite Adventism in 1863.
Yesaya ngedalkeun ieu nubuat dina taun 742 SM, sarta 19 taun ti harita, dina taun 723 SM, karajaan kalér dibawa kana pangbuangan salila 2520 taun, nu lekasanana dina taun 1798. Salapan welas taun ti 742 SM nepi ka 723 SM saluyu jeung salapan welas taun ti 1844 nepi ka 1863, sabab 19 taun nu kahiji mangrupa alfa tina nubuat ieu jeung 19 taun nu panungtung mangrupa omegana. Dina sajarah 19 taun éta, raja jahat Ahas ditepungan ku Yesaya kalayan amanat hujan panungtung, sakumaha digambarkeun dina ayat dalapan minangka amanat ngeunaan “tujuh kali.” Ahas nolak amanat éta, sakumaha Adventisme Millerit Laodikea dina taun 1863 ogé nolakna.
During that period, Ahaz’s high priest visited Assyria, brought back the design of their pagan temple, and Ahaz had it constructed in the courtyard of the God’s temple. This line is parallel to the story of the disobedient prophet who was not to return to Judah the same way he came, but did and was deceived by a false and lying prophet, representing the return to apostate Protestant methodology in order to hide from the Millerite understanding of the “seven times” in a classic fulfillment of a dog returning to its own vomit.
Dina mangsa éta, imam agung Ahaz ngadatangan Asyur, mawa balik rarancang kuil kapir maranéhna, tuluy Ahaz maréntahkeun sangkan éta diwangun di buruan Bait Allah. Jalur ieu sajajar jeung carita nabi anu henteu taat, anu teu meunang mulang ka Yuda ngaliwatan jalan anu sarua jeung jalan manéhna datang, tapi manéhna mulang kénéh sarta katipu ku nabi palsu jeung tukang bohong, anu ngalambangkeun mulang deui kana metodologi Protestan anu murtad pikeun nyumput tina pamahaman Millerite ngeunaan “tujuh kali” dina hiji pangujudan klasik tina anjing anu balik deui kana utahna sorangan.
This was taking place while a Civil War between the northern kingdom and southern kingdom is getting under way, thus typifying the Civil War in the United States when the period of 19 years was repeated. 742 BC unto 723 BC represents the 19-year-period of 1844 unto 1863, which represents the period from the Sunday law until the close of probation. The history of 9/11 unto the Sunday law is the history of the image of the beast test within the United States that is duplicated in the world image of the beast test beginning at the Sunday law. For this reason, the 19-year periods that represent the Sunday law to the close of probation, also represent the history of 9/11 unto the Sunday law, which is the history of His “marvelous works.”
Hal ieu lumangsung nalika Perang Sipil antara karajaan kalér jeung karajaan kidul keur mimiti lumangsung, ku kituna janten perlambang Perang Sipil di Amérika Sarikat nalika mangsa 19 taun éta diulang deui. 742 SM nepi ka 723 SM ngawakilan mangsa 19 taun ti 1844 nepi ka 1863, anu ngawakilan mangsa ti hukum Minggu nepi ka panutupan mangsa pangasihan. Sajarah ti 9/11 nepi ka hukum Minggu nyaéta sajarah ujian gambar sato galak di jero Amérika Sarikat anu diduplikasi dina ujian gambar sato galak sadunya anu dimimitian dina hukum Minggu. Ku sabab kitu, mangsa-mangsa 19 taun anu ngawakilan hukum Minggu nepi ka panutupan mangsa pangasihan, ogé ngawakilan sajarah ti 9/11 nepi ka hukum Minggu, nyaéta sajarah “padamelan-padamélan-Na anu ajaib.”
We will continue in the next article.
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And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nr flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God.
Geus firman PANGERAN sumping ka kaula, pokna, “Eh anak manusa, naha éta paribasa anu maraneh gunakeun di tanah Israil, anu nyebutkeun, ‘Poé-poé téh dipanjangkeun, jeung unggal tetenjoan gagal’? Ku sabab éta, bejakeun ka maranehna, kieu timbalan PANGERAN Nu Maha Kawasa: Kami bakal ngaleungitkeun éta paribasa, nepi ka maranehna moal deui ngagunakeunana jadi paribasa di Israil; tapi pok ka maranehna, ‘Poé-poé geus deukeut, kitu deui kalaksananaan unggal tetenjoan.’ Sabab moal aya deui tetenjoan anu sia-sia atawa ramalan anu ngabobodo di antara kaum Israil. Sabab Kami teh PANGERAN: Kami bakal nyarita, jeung kecap anu ku Kami diucapkeun bakal kajadian; éta moal dipanjangkeun deui; sabab dina jaman maraneh, eh kaum anu doraka, Kami bakal ngucapkeun kecap éta, sarta bakal ngalaksanakeunana,” timbalan PANGERAN Nu Maha Kawasa.
Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.
Geus sumping deui pangandika PANGERAN ka sim kuring, saur-Na, “Anaking manusa, ieu maranéhna ti kulawarga Israil nyarita, ‘Tetenjoan anu anjeunna tingali téh pikeun poé-poé anu masih lila kénéh bakal datang, sarta anjeunna ngaramalkeun ngeunaan mangsa-mangsa anu masih jauh.’ Ku sabab éta, sebutkeun ka maranéhna, kieu timbalan Gusti ALLAH: Moal aya deui salah sahiji pangandika Kami anu ditunda-tunda; sabalikna, pangandika anu geus ku Kami diucapkeun bakal kalakon, saur Gusti ALLAH.” Yehezkiel 12:21–28.