For quite some time, in fact from immediately after 9/11, we have consistently taught that the judgment of the living began at 9/11. We understood this fact from a multitude of biblical witnesses, which upheld it from completely different directions. Since July 2023, we have understood even more details of the judgment of the living, which began at 9/11, compared to the details discovered shortly after 9/11. Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?
Salila sawatara waktos, saenyana ti pasca 9/11 kénéh, kami geus sacara konsisten ngajarkeun yén pangadilan ka jalma-jalma nu hirup dimimitian dina 9/11. Kami ngartos kanyataan ieu tina rupa-rupa kasaksian Alkitabiah, anu ngadukung éta tina arah anu béda-béda pisan. Ti saprak Juli 2023, kami ngartos leuwih loba deui rinci ngeunaan pangadilan ka jalma-jalma nu hirup, anu dimimitian dina 9/11, batan rinci-rinci anu kapanggih teu lila sanggeus 9/11. Naha pangadilan ka jalma-jalma nu hirup dimimitian dina 9/11? Naon ari pangadilan Alkitabiah ka jalma-jalma nu hirup?
In the first chapter in the book of Revelation, the main characteristic identified of Christ is that He is Alpha and Omega, the Beginning and Ending, the First and the Last. He provides an example of that very attribute of His character when He commanded John to write the things that were, and in so doing John would also be writing things to come. Jesus always illustrates the end with the beginning. It is who He is.
Dina pasal kahiji dina kitab Wahyu, ciri utama anu diidéntifikasi ngeunaan Kristus nyaéta yén Anjeunna teh Alfa jeung Omega, Nu Mimitian jeung Nu Ngabéréskeun, Nu Kahiji jeung Nu Panungtung. Anjeunna mintonkeun conto tina sipat éta pisan tina karakter-Na nalika Anjeunna maréntahkeun ka Yohanes sangkan nulis perkara-perkara anu aya, sarta ku cara kitu Yohanes ogé bakal nulis perkara-perkara anu bakal datang. Yesus salawasna ngagambarkeun ahir ku awal. Éta téh saha Anjeunna.
The Bible identifies Jesus as the Word. The first book in the Bible, Genesis, means ‘beginning.’ The last book of the Bible is the book of Revelation and the truths first presented in the book of Genesis are addressed in the book of Revelation. Genesis is the Alpha and Revelation is the Omega, and together they are the Word, and the Word is Jesus, who is the Alpha and Omega. God’s signature, or His name is written within every passage of biblical prophecy. That signature confirms that the light in the passage is truth.
Alkitab netelakeun yén Yesus téh Firman. Kitab anu pangheulana dina Alkitab, Kajadian, hartina “mimiti.” Kitab anu pangpandeurina dina Alkitab nya éta kitab Wahyu, sarta bebeneran-bebeneran anu mimiti ditepikeun dina kitab Kajadian dibahas dina kitab Wahyu. Kajadian téh Alfa jeung Wahyu téh Omega, sarta duanana babarengan téh Firman, jeung Firman téh Yesus, anu mangrupa Alfa jeung Omega. Tanda tangan Allah, atawa ngaran-Na, kaserat dina unggal petikan nubuat Alkitab. Éta tanda tangan netepkeun yén cahaya dina éta petikan téh bebeneran.
If an interpretation of a passage of prophecy does not bear the signature of God, which is His name, which is His character; therefore, the interpretation is incorrect. There are other tests which should be brought to bear when interpreting God’s prophetic Word, but whichever test a person might apply, the test should be defined within God’s Word. If there are no manmade tests, there are less manmade interpretations. So, why? And what? Is the biblical judgment of the living that began on 9/11?
Upami hiji tafsir kana hiji petikan nubuat henteu mawa tandatangan Allah, nyaéta ngaran-Na, nyaéta tabiat-Na; ku kituna, éta tafsir téh salah. Aya tés-tés séjén anu kudu diterapkeun dina napsirkeun Firman nubuat Allah, nanging tés naon waé anu bisa dipaké ku hiji jalma, éta tés kudu dihartikeun dina jero Firman Allah. Upami teu aya tés jieunan manusa, bakal leuwih saeutik tafsir jieunan manusa. Ku kituna, naha? Jeung naon? Naha pangadilan Alkitabiah ka nu hirup anu mimiti dina 9/11?
When Christ introduces Himself in the book of Revelation, He identifies Himself as the beginning and ending, and uses the prophet John to illustrate what that attribute of His character represents. He identifies the message of the entire book as a revelation of Himself. He commands John to write what was then existing in John’s world, and in so doing John would be recording what shall be at the end of the world. John was one of the twelve leaders at the beginning of the Christian church, and John therefore is illustrating the ending of the Christian church, represented by the one hundred and forty-four thousand and the great multitude in Revelation chapter seven.
Nalika Kristus ngenalkeun diri-Na dina kitab Wahyu, Anjeunna nyatakeun diri-Na minangka nu awal jeung nu ahir, sarta ngagunakeun nabi Yohanes pikeun ngagambarkeun naon anu dilambangkeun ku sipat éta dina karakter-Na. Anjeunna ngaidentipikasi amanat sakuliah éta kitab minangka hiji panyingkepan ngeunaan diri-Na sorangan. Anjeunna maréntahkeun ka Yohanes supaya nulis naon anu dina mangsa harita keur aya dina dunya Yohanes, sarta ku kituna Yohanes bakal nyatet naon anu bakal kajadian dina ahir dunya. Yohanes téh salah sahiji ti dua belas pamingpin dina awal garéja Kristen, ku sabab éta Yohanes ngagambarkeun ahir garéja Kristen, anu diwakilan ku saratus opat puluh opat rebu jeung jalma rea anu kacida lobana dina Wahyu pasal tujuh.
The biblical logic is this: Jesus is the Word, by which all things were created, the Word that has always existed with His Father and He is also the Bible, for He is the Word of God. The first attribute of Christ’s character that is introduced in the last message of God’s Word is that He illustrates the end of a thing, with the beginning of that very same thing. If this truth about God’s character is not applied to a person’s study of the Bible, they cannot truly know what the judgment of the living is, and why it began at 9/11, and more importantly, why it is almost over.
Logika Alkitabiah nyaéta kieu: Yesus téh Firman, ku Anjeunna sagala rupa diciptakeun, Firman anu salawasna aya sareng Rama-Na, sareng Anjeunna ogé nyaéta Alkitab, margi Anjeunna téh Firman Allah. Sipat anu pangheulana tina tabiat Kristus anu diwanohkeun dina amanat panungtungan tina Firman Allah nyaéta yén Anjeunna ngagambarkeun ahir hiji perkara ku mimiti tina perkara éta kénéh. Upami ieu kayaktian ngeunaan tabiat Allah henteu diterapkeun dina panalungtikan hiji jalma kana Alkitab, anjeunna moal tiasa leres-leres ngartos naon ari pangadilan pikeun nu hirup téh, sareng naha éta dimimitian dina 9/11, sareng anu langkung penting, naha éta ampir réngsé.
As an example of the principle of Alpha and Omega, ancient Israel typifies modern Israel, which is a prophetic truth that can also be identified as literal Israel typifies spiritual Israel. No matter how it might be expressed both ancient literal Israel and modern spiritual Israel have a beginning history and an ending history. Three of the four histories are in the past, and we are now in the fourth and final history.
Salaku conto tina prinsip Alfa jeung Omega, Israél baheula ngalambangkeun Israél modern, anu mangrupa hiji bebeneran nubuat anu ogé bisa diidentifikasi minangka Israél literal ngalambangkeun Israél rohani. Kumaha waé éta bisa diungkabkeun, boh Israél literal baheula boh Israél rohani modern miboga sajarah awal jeung sajarah ahir. Tilu tina opat sajarah éta geus kaliwat, sarta ayeuna urang aya dina sajarah anu kaopat jeung anu pamungkas.
The three past histories represent three witnesses of the last generation of earth’s history. Those three past histories identify the generation that is represented as the one hundred and forty-four thousand in the book of Revelation. There are other prophetic lines of history that also address the one hundred and forty-four thousand, but the number of the one hundred and forty-four thousand contains the prophetic symbolism that the one hundred and forty-four thousand are those who are prophetically represented by multiplying the twelve tribes of ancient literal Israel, with the twelve disciples of modern spiritual Israel.
Tilu sajarah nu geus kaliwat ngagambarkeun tilu saksi pikeun generasi panungtungan dina sajarah bumi. Tilu sajarah nu geus kaliwat éta nangtukeun generasi anu dina kitab Wahyu digambarkeun minangka saratus opat puluh opat rébu. Aya garis-garis sajarah nubuat séjén anu ogé nyarioskeun ngeunaan saratus opat puluh opat rébu, tapi éta bilangan saratus opat puluh opat rébu ngandung perlambang nubuat yén saratus opat puluh opat rébu téh nyaéta maranéhna anu dina cara nubuat digambarkeun ku cara ngalikeun dua welas kaom Israil literal baheula jeung dua welas murid Israil rohani modéren.
As another example of Alpha and Omega, the three angels of Revelation chapter fourteen represent a beginning and ending history. The Millerite movement represents the beginning history of the three angels, and the movement of the one hundred and forty-four thousand represents the history at the ending of the message of the third angel. The alpha movement announced the opening of the investigative judgment on October 22, 1844. The omega movement announced the opening of the judgment of the living, identifying its commencement as 9/11.
Salaku conto séjén ngeunaan Alfa jeung Oméga, tilu malaikat dina Wahyu pasal opat belas ngalambangkeun sajarah awal jeung ahir. Gerakan Millerite ngagambarkeun sajarah awal tilu malaikat, sedengkeun gerakan saratus opat puluh opat rébu ngagambarkeun sajarah dina panutup amanat malaikat katilu. Gerakan alfa ngumumkeun dibukana pangadilan panalungtikan dina 22 Oktober 1844. Gerakan oméga ngumumkeun dibukana pangadilan pikeun jalma-jalma anu hirup, bari nandaan awalna minangka 9/11.
A third example of Alpha and Omega, that is easily upheld by inspiration is that in the beginning is the alpha movement of the Millerites, the parable of the ten virgins was fulfilled to the very letter. Sister White identifies the history of the Millerites in the book, The Great Controversy in the context of that parable being fulfilled at that time. She teaches that the omega movement of the one hundred and forty-four thousand will also fulfill the parable of the ten virgins to the very letter. Three brief witnesses of Christ identifying the end with the beginning.
Conto katilu ngeunaan Alfa jeung Omega, anu gampang diteguhkeun ku ilham, nyaéta yén dina awal aya gerakan alfa urang Millerit, pasemon ngeunaan sapuluh parawan kacumponan nepi ka unggal jéntréna. Sadérék White ngaidéntifikasi sajarah urang Millerit dina buku, The Great Controversy, dina kontéks yén pasemon éta keur kacumponan dina mangsa éta. Anjeunna ngajarkeun yén gerakan omega tina saratus opat puluh opat rébu ogé bakal nyumponan pasemon ngeunaan sapuluh parawan nepi ka unggal jéntréna. Tilu kasaksian pondok ti Kristus anu ngaidéntifikasi ahir jeung awal.
At the beginning of ancient Israel, the Lord entered into covenant with the Hebrews as represented by the blood upon the doorposts, which is of course the very first mention of the Midnight Cry in God’s Word. Baptism is a symbol of a covenant relationship with Christ, and Paul teaches us that the Hebrews that left Egypt were all baptized ‘in the “cloud” and in the Red “Sea”.’ Once they were beyond the sea they were given manna, which among other things is a symbol of the seventh-day Sabbath in the context of it being a test.
Dina awalna Israél baheula, Pangéran ngadamel perjangjian jeung urang Ibrani, sakumaha diwakilan ku getih dina tihang-tihang panto, anu tangtu waé mangrupa sebutan anu pangheulana pisan ngeunaan Midnite Cry dina Firman Allah. Baptisan téh lambang hubungan perjangjian jeung Kristus, sarta Paulus ngajar ka urang yén urang Ibrani anu kaluar ti Mesir téh sadayana dibaptis “dina mega” jeung dina “Laut Beureum”. Sanggeus maranéhna aya di sabrang laut, maranéhna dipaparin manna, anu di antarana mangrupa lambang poé Sabat poe katujuh dina kontéks yén éta téh mangrupa hiji ujian.
The “manna” represents their first test and when they failed their tenth and final test when they rejected the message of Joshua and Caleb, the Lord then rejected them as His covenant people and entered into covenant with Joshua and Caleb. When they eventually entered into the Promised Land, the rite of circumcision was not accomplished upon those men born during the forty years, for the rite was ended at the rebellion of Kadesh, and reinstituted at Kadesh just before the entrance. This is a signature of Alpha and Omega.
“manna” ngagambarkeun ujian maranéhna anu kahiji, sarta nalika maranéhna gagal dina ujian maranéhna anu kasapuluh jeung anu pamungkas waktu maranéhna nampik pesen ti Yosua jeung Kaleb, mangka Gusti tuluy nampik maranéhna minangka umat perjangjian-Na sarta ngadamel perjangjian jeung Yosua jeung Kaleb. Nalika ahirna maranéhna asup ka Tanah Perjangjian, upacara sunatan teu dilaksanakeun ka jalma-jalma lalaki anu lahir salila opat puluh taun éta, sabab upacara éta geus dieureunkeun dina waktu pemberontakan di Kades, sarta diadegkeun deui di Kades pas saméméh asupna. Ieu mangrupa tanda tangan Alfa jeung Omega.
The forty years wandering in the wilderness began with the rebellion against the message of Joshua and Caleb, and it ended with the rebellion of Moses striking the Rock, and thus misrepresenting God’s character and work. The beginning of ancient Israel illustrates the end of ancient Israel.
Opat puluh taun ngumbara di padang gurun dimimitian ku pabangkangan kana amanat Yosua jeung Kaleb, sarta dipungkas ku pabangkangan Musa anu neunggeul Batu Karang, ku kituna salah ngagambarkeun tabiat jeung padamelan Allah. Mimiti Israél baheula ngagambarkeun ahir Israél baheula.
At the end of ancient Israel, Jesus as the “Messenger of the Covenant” in Malachi chapter three, came to confirm the “covenant” with many for one week, in fulfillment of Daniel chapter nine. As the Messenger of the Covenant, Christ entered into covenant with the Christian church in the very history where He passed by the former covenant people. In the beginning of ancient Israel as God’s covenant people the Lord passed by a former covenant people and entered into covenant with a new chosen people. He did the very same thing at the end of ancient Israel.
Dina ahir Israil baheula, Yesus minangka “Utusan Perjangjian” dina Malakhi pasal tilu, sumping pikeun negeskeun “perjangjian” jeung loba jalma salila saminggu, minangka panggenepan Daniel pasal salapan. Salaku Utusan Perjangjian, Kristus ngadamel perjangjian jeung gareja Kristen dina sajarah anu sarua nalika Anjeunna ngalangkungan umat perjangjian anu baheula. Dina awal Israil baheula salaku umat perjangjian Allah, Gusti ngalangkungan hiji umat perjangjian anu saméméhna sarta ngadamel perjangjian jeung umat pilihan anu anyar. Anjeunna ngalakukeun hal anu sarua pisan dina ahir Israil baheula.
A symbol of a covenant is the marriage, and from the birth of Christ unto the destruction of Jerusalem in 70AD, prophecy sets forth a progressive divorce of God from ancient literal Israel. So, when was the divorce actually in force, at His birth, His death, the stoning of Stephen or the destruction of Jerusalem?
Lambang tina hiji perjangjian nyaéta perkawinan, sarta ti kalahiran Kristus nepi ka karuksakan Yerusalem dina taun 70 M, nubuat ngagambarkeun hiji cerai anu lumangsung saeutik-saeutik antara Allah jeung Israil jasmani baheula. Ku kituna, iraha sabenerna cerai éta mimiti berlaku: dina kalahiran-Na, dina pupusna-Na, dina panarajangan batu ka Stefanus, atawa dina karuksakan Yerusalem?
“Meanwhile worshipers from every nation sought the temple which had been dedicated to the worship of God. Glittering with gold and precious stones, it was a vision of beauty and grandeur. But Jehovah was no longer to be found in that palace of loveliness. Israel as a nation had divorced herself from God. When Christ, near the close of His earthly ministry, looked for the last time upon the interior of the temple, He said, ‘Behold, your house is left unto you desolate.’ Matthew 23:38. Hitherto He had called the temple His Father’s house; but as the Son of God passed out from those walls, God’s presence was withdrawn forever from the temple built to His glory.” Acts of the Apostles, 145.
“Samentara éta para nu nyembah ti unggal bangsa narékahan datang ka Bait Allah anu geus didedikasikeun pikeun ibadah ka Allah. Ngagurilap ku emas jeung batu-batu mulia, éta téh hiji titingalian kaéndahan jeung kaagungan. Tapi Yéhuwa henteu aya deui kapanggih di éta karaton kaéndahan. Israil salaku hiji bangsa geus megatkeun dirina ti Allah. Nalika Kristus, deukeut kana ahir palayanan-Na di bumi, ningali pikeun panungtungan kalina kana jero Bait Allah, Anjeunna ngandika, ‘Behold, your house is left unto you desolate.’ Matthew 23:38. Nepi ka harita Anjeunna nyebut Bait Allah éta imah Rama-Na; tapi nalika Putra Allah kaluar ti antara témbok-témbok éta, ayana Allah ditarik salalanggengna tina Bait Allah anu diwangun pikeun kamulyaan-Na.” The Acts of the Apostles, 145.
The day after the Triumphal Entry Christ proclaimed that the Jew’s house was desolate, and the divorce was finalized. So, the divorce was finalized when the sun went down on the day of the Triumphal Entry.
Dina poé sanggeus Asupna Kameunangan, Kristus ngumumkeun yén imah urang Yahudi geus taringgal, sarta pegatna perkawinan éta dipastikeun. Ku kituna, pegatna perkawinan éta dipastikeun nalika panonpoé surup dina poé Asupna Kameunangan.
“Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!
“Yerusalem geus jadi putra pangaping-Na, sarta sakumaha saurang bapa anu lemah lembut ngararasakeun kasedihan ku putra anu nyimpang, kitu deui Yesus ceurik ku kota anu dipikaasih. Kumaha Kami tiasa nyerahkeun maneh? Kumaha Kami tiasa ningali maneh dipasrahkeun ka karuksakan? Naha Kami kudu ngantep maneh indit pikeun ngeusian cawan kajahatan maneh? Hiji jiwa téh kacida gedéna ajénna nepi ka, lamun dibandingkeun jeung éta, sakumna dunya jadi teu aya hartina; ari di dieu mah hiji bangsa sakabéhna rék leungit. Nalika panonpoé anu keur surup ka kulon engké ngiles tina tetempoan di langit, mangsa rahmat Yerusalem bakal lekasan. Waktu iring-iringan keur eureun di tungtung Gunung Olivet, keur Yerusalem can acan kasép pikeun tobat. Malaikat rahmat dina mangsa éta keur ngalipet jangjangna rék turun tina tahta emas pikeun maparin tempat ka kaadilan jeung panghukuman anu gancang datang. Tapi haté Kristus anu agung pinuh ku kanyaah masih kénéh nyuhunkeun keur Yerusalem, anu geus ngahina kana rahmat-Na, nganggap enteng kana pangéling-Na, sarta geus rék ngaleleban leungeunna ku getih-Na. Lamun waé Yerusalem rék tobat, can acan kasép. Nalika sinar panungtung panonpoé tilelep masih kénéh nempel dina Bait Allah, munara, jeung pucuk-pucukna, naha moal aya malaikat anu hadé nungtun anjeunna ka kanyaah Jurusalamet, sarta nyegah cilakana? Kota anu éndah tapi najis, anu geus ngabaledogan para nabi ku batu, anu geus nolak Putra Allah, anu ku kateu-pertobatanana keur ngaraketkeun dirina sorangan dina beungkeutan perbudakan,—mangsa rahmatna geus méh béak!”
“Yet again the Spirit of God speaks to Jerusalem. Before the day is done, another testimony is borne to Christ. The voice of witness is lifted up, responding to the call from a prophetic past. If Jerusalem will hear the call, if she will receive the Saviour who is entering her gates, she may yet be saved.
“Tapi deui-deui Roh Allah nyarita ka Yerusalem. Saméméh poé éta béak, aya deui kasaksian anu dipasihkeun ngeunaan Kristus. Sora kasaksian diangkat, ngawalon kana panggero ti mangsa katukang anu sipatna nubuat. Lamun Yerusalem daék ngadéngé panggero éta, lamun manéhna daék narima Jurusalamet anu keur asup ngaliwatan gapura-gapura dirina, manéhna masih kénéh bisa disalametkeun.
“Reports have reached the rulers in Jerusalem that Jesus is approaching the city with a great concourse of people. But they have no welcome for the Son of God. In fear they go out to meet Him, hoping to disperse the throng. As the procession is about to descend the Mount of Olives, it is intercepted by the rulers. They inquire the cause of the tumultuous rejoicing. As they question, ‘Who is this?’ the disciples, filled with the spirit of inspiration, answer this question. In eloquent strains they repeat the prophecies concerning Christ:
“Beja-beja parantos dugi ka para pamingpin di Yerusalem yén Isa keur ngadeukeutan ka kota éta kalayan rombongan jalma anu kacida lobana. Tapi maranéhna teu boga sambutan pikeun Putra Allah. Ku rasa sieun maranéhna kaluar rék nepungan Anjeunna, ngarep-ngarep bisa ngabubarkeun eta balaréa. Nalika iring-iringan éta rék turun ti Gunung Zaitun, éta dipapag ku para pamingpin. Maranéhna naroskeun naon sababna kabungahan anu ngagolak éta. Nalika maranéhna nanya, ‘Saha ieu?’ para murid, pinuh ku roh ilham, ngajawab éta patarosan. Kalawan untaian kecap anu merenah, maranéhna ngulang deui nubuat-nubuat ngeunaan Kristus:”
“Adam will tell you, It is the seed of the woman that shall bruise the serpent’s head.
“Adam baris ngabejaan ka anjeun, Ieu teh turunan awewe anu bakal ngaremukkeun sirah oray.
“Ask Abraham, he will tell you, It is ‘Melchizedek King of Salem,’ King of Peace. Genesis 14:18.
“Taros ka Ibrahim, anjeunna bakal nyaritakeun ka anjeun, yén éta téh ‘Melkisedek, Raja Salem,’ Raja Katengtreman. Kajadian 14:18.
“Jacob will tell you, He is Shiloh of the tribe of Judah.
“Yakub bakal nyaritakeun ka anjeun, yén Anjeunna téh Syilo tina kaom Yuda.
“Isaiah will tell you, ‘Immanuel,’ ‘Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace.’ Isaiah 7:14; 9:6.
“Yésaya bakal nyarios ka anjeun, ‘Imanuel,’ ‘Ajib, Panaséhat, Allah Nu Mahakawasa, Rama Nu Langgeng, Raja Karapihan.’” Yésaya 7:14; 9:6.
“Jeremiah will tell you, The Branch of David, ‘the Lord our Righteousness.’ Jeremiah 23:6.
“Yermia bakal nyarioskeun ka anjeun, Cangkal Daud, ‘PANGERAN kaadilan urang.’” Yermia 23:6.
“Daniel will tell you, He is the Messiah.
“Daniel bakal nyaritakeun ka anjeun, Mantenna teh Al Masih.
“Hosea will tell you, He is ‘the Lord God of hosts; the Lord is His memorial.’ Hosea 12:5.
“Hosea bakal nyaritakeun ka anjeun, Anjeunna teh ‘PANGERAN Allah semesta alam; PANGERAN nyaeta pangeling-eling-Na.’ Hosea 12:5.
“John the Baptist will tell you, He is ‘the Lamb of God, which taketh away the sin of the world.’ John 1:29.
“Yohanes Pambaptis bakal nyaritakeun ka aranjeun, Anjeunna teh ‘Anak Domba Allah, anu ngahapus dosa dunya.’ Yohanes 1:29.
“The great Jehovah has proclaimed from His throne, ‘This is My beloved Son.’ Matthew 3:17.
“Yéhuwa anu agung geus ngumumkeun ti tahta-Na, ‘Ieu Putra Kami anu dipikaasih.’ Mateus 3:17.
“We, His disciples, declare, This is Jesus, the Messiah, the Prince of life, the Redeemer of the world.
“Urang, murid-murid-Na, nyatakeun, Ieu teh Yesus, Al Masih, Pangéran hirup, Panebus dunya.
“And the prince of the powers of darkness acknowledges Him, saying, ‘I know Thee who Thou art, the Holy One of God.’ Mark 1:24.” The Desire of Ages, 577–579.
“Jeung pangeran ti kakawasaan poék ngaku ka Anjeunna, bari nyebut, ‘Kami terang saha Anjeun, nya éta Anu Mahasuci ti Allah.’ Markus 1:24.” The Desire of Ages, 577–579.
The history of Christ’s Triumphal Entry typified the history of the Midnight Cry in the Millerite time period. The passage from Sister White identifies that when the entrance began the people came under the inspiration of the Holy Spirit, and then Christ stopped and wept over Jerusalem. Thereafter He continued the entry, and is then confronted by Jewish leadership. I would like to isolate certain attributes of this story in order to identify waymarks that are repeated in the history of the Millerites. But first I want to make a point about the beginning and ending. What we just cited from Sister White represents the end of a chapter, and the opening of the next chapter says the following.
Sajarah Asupna Kristus anu Pinuh Kameunangan ngalambangkeun sajarah Panyambat Tengah Peuting dina mangsa kaum Millerit. Petikan ti Sadérék White nétélakeun yén nalika asupna éta dimimitian, jalma-jalma datang dina pamingpinan Roh Suci, tuluy Kristus eureun sarta nangiskeun Yerusalem. Sanggeus éta Anjeunna nuluykeun asupna, lajeng dipapay ku kapamingpinan Yahudi. Kuring rék ngasingkeun sababaraha sipat tina carita ieu sangkan nangtukeun waymark-waymark anu diulang dina sajarah kaum Millerit. Tapi heula, kuring hayang ngedalkeun hiji perkara ngeunaan awal jeung ahirna. Naon anu kakara urang cutat ti Sadérék White ngawakilan ahir hiji bab, sarta bubuka bab salajengna nyebutkeun kieu.
“The triumphal ride of Christ into Jerusalem was the dim foreshadowing of His coming in the clouds of heaven with power and glory, amid the triumph of angels and the rejoicing of the saints. Then will be fulfilled the words of Christ to the priests and Pharisees: ‘Ye shall not see Me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord.’ Matthew 23:39. In prophetic vision Zechariah was shown that day of final triumph; and he beheld also the doom of those who at the first advent had rejected Christ: ‘They shall look upon Me whom they have pierced, and they shall mourn for Him, as one mourneth for his only son, and shall be in bitterness for Him, as one that is in bitterness for his first-born.’ Zechariah 12:10. This scene Christ foresaw when He beheld the city and wept over it. In the temporal ruin of Jerusalem He saw the final destruction of that people who were guilty of the blood of the Son of God.
“Numpakna Kristus sacara kameunangan ka Yerusalem téh ngan ukur gambaran samar ti datang-Na engké dina mega-méga langit kalayan kakawasaan jeung kamulyaan, di tengah kameunangan para malaikat jeung kabungahan para suci. Harita baris kacumponan pangandika Kristus ka para imam jeung urang Farisi: ‘Maranéh moal ningali Kami deui ti ayeuna, nepi ka maranéh nyebut, Rahayu Anjeunna anu sumping dina jenengan Gusti.’ Mateus 23:39. Dina titingalian nubuat, Zakaria dipintonkeun poé kameunangan panungtungan éta; sarta anjeunna ogé ningali hukuman jalma-jalma anu dina kadatangan-Na anu kahiji geus nampik Kristus: ‘Aranjeunna bakal neuteup ka Kami anu ku maranéhna geus ditusuk, sarta maranéhna bakal ngungun pikeun Anjeunna, sakumaha jalma ngungun pikeun anakna hiji-hijina, sarta bakal kacida paitna haté pikeun Anjeunna, sakumaha jalma anu kacida paitna ku sabab anak cikalna.’ Zakaria 12:10. Pamandangan ieu geus katenjo ku Kristus nalika Anjeunna nenjo kota éta sarta ceurik ku sabab éta. Dina karuksakan jasmani Yerusalem Anjeunna ningali karuksakan panungtungan bangsa éta anu nanggung kalepatan ku getih Putra Allah.”
“The disciples saw the hatred of the Jews to Christ, but they did not yet see to what it would lead. They did not yet understand the true condition of Israel, nor comprehend the retribution that was to fall upon Jerusalem. This Christ opened to them by a significant object lesson.
Para murid ningali kabencian urang Yahudi ka Kristus, tapi maranéhna can acan ningali ka mana éta bakal ngabalukarkeun. Maranéhna can acan ngartos kaayaan Israél anu sajatina, ogé can ngartos hukuman balasan anu bakal tumiba ka Yerusalem. Ieu dibuka ku Kristus ka maranéhna ngaliwatan hiji pangajaran ku obyék anu pinuh ku harti.
“The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration. In anger and amazement they tried to silence the people. There were Roman officers in the throng, and to them His enemies denounced Jesus as the leader of a rebellion. They represented that He was about to take possession of the temple, and reign as king in Jerusalem.” The Desire of Ages, 580.
“Panggero panungtungan ka Yerusalem parantos taya gunana. Para imam jeung para pamingpin parantos ngadangu sora nabi-nabi jaman baheula kaulang ku balaréa, minangka jawaban kana patalékan, ‘Saha ieu?’ nanging maranéhna henteu narima éta minangka sora Ilham. Ku amarah jeung kahéran maranéhna narékahan pikeun ngaharewosan jalma-jalma. Di antara riungan aya para perwira Rum, sarta ka maranéhna musuh-musuh-Na nuduhkeun Yesus minangka pamingpin hiji pabélan. Maranéhna ngagambarkeun yén Anjeunna badé nyekel kakawasaan ka Bait Allah, sarta maréntah minangka raja di Yerusalem.” The Desire of Ages, 580.
The point I did not want to miss is that Christ’s Triumphal Entry into Jerusalem typifies not only the Midnight Cry of Millerite history, but also the end of the world. It is associated with the return of Christ at the beginning of Revelation chapter twenty’s millennium and also His return with New Jerusalem at the end of the millennium. It is also associated with the death of the wicked at His second coming, and their final judgment at the end of the millennium. The opening of the last paragraph states, “The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration.”
Poko nu ku sim kuring henteu kersa kaliwat nyaéta yén Asupna Kristus ka Yerusalem kalayan kamulyaan kameunangan téh ngalambangkeun lain ngan saukur Gorowok Tengah Peuting dina sajarah Millerite, tapi ogé ahir dunya. Ieu patali jeung mulangna Kristus dina awal milénium dina Wahyu pasal dua puluh, sarta ogé mulangna-Na babarengan jeung Yerusalem Anyar dina ahir milénium. Ieu ogé patali jeung pupusna jalma-jalma jahat dina datangna-Na anu kadua, sarta pangadilan panungtungan maranéhna dina ahir milénium. Bubuka paragraf panungtungan nyebutkeun, “Panggero panungtungan ka Yerusalem geus sia-sia. Para imam jeung para pamingpin geus ngadéngé sora nubuat ti mangsa kapungkur ngagema deui ku balaréa, minangka jawaban kana pananya, ‘Saha ieu?’ tapi maranéhna henteu narima éta salaku sora Ilham.”
The last appeal was in vain, and the appeal was represented as “the prophetic voice of the past.” The multitude in Christ’s day rejected their last appeal, for they rejected Jeremiah’s counsel to return to the old paths. They also refused the methodology of line upon line, for the disciples had answered the question of “Who is this,” by bringing several witnesses together, line upon line, from here a little and there a little.
Panggero panungtung téh taya gunana, sarta panggero éta digambarkeun minangka “sora nubuat ti mangsa baheula.” Jalma réa dina poé Kristus nampik panggero panungtung maranéhna, sabab maranéhna nampik piwuruk Yermia supaya mulang ka jalan-jalan heubeul. Maranéhna ogé nampik metodologi garis kana garis, sabab murid-murid geus ngawaler patalékan “Saha ieu,” ku ngahijikeun sababaraha saksi, garis kana garis, di dieu saeutik jeung di ditu saeutik.
When Christ begins the entry into Jerusalem, He stops along the way. It begins with the fulfillment of prophecy as the disciples secure the ass for Christ to ride upon. He had never ridden an animal, and the animal had never been ridden. The logic identifies a miracle, for what animal allows a rider the first time, and who knows how to manage riding an ass that has never done it before. This is similar to when the Philistines placed an offering on the cart, along with the Ark, and hitched up two cows who both were nursing calves, and who had never pulled a cart before, and they immediately deserted the calves and began the trip to return the Ark to the Hebrews. The Ark is on its way to Jerusalem, and when David finally brings it into Jerusalem, he typified Christ’s triumphal entry.
Nalika Kristus ngawitan asup ka Yerusalem, Anjeunna eureun heula di sapanjang jalan. Ieu dimimitian ku kacumponan nubuat nalika murid-murid ngala kalde bikang pikeun Kristus tunggangi. Anjeunna can kungsi nunggang sato, jeung éta sato ogé can kungsi ditunggangan. Logikana nuduhkeun hiji mujijat, sabab sato mana anu ngidinan aya nu nunggang pikeun kahiji kalina, jeung saha anu terang kumaha ngatur nunggang kalde anu can kungsi ngalakukeun éta saméméhna. Ieu sarupa jeung nalika urang Pelisti nempatkeun hiji kurban dina karéta, babarengan jeung Peti Perjangjian, sarta ngarakit dua sapi bikang anu duanana keur nyusuan anak, jeung anu can kungsi narik karéta saméméhna, tuluy maranéhna geuwat ninggalkeun anak-anakna sarta ngamimitian lalampahan pikeun mulangkeun Peti Perjangjian ka urang Ibrani. Peti Perjangjian keur dina lalampahan ka Yerusalem, sarta nalika Daud ahirna mawa éta ka jero Yerusalem, anjeunna janten pralambang asupna Kristus anu pinuh ku kameunangan.
Once Christ is on the ass, the people began lining the street with their coats, cutting down palm branches and the shouts cry out, “Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord! Hosanna in the highest.” (Matthew 21:9) The leaders resist and call for Jesus to silence the crowd. They move on and Jesus stops to weep for lost mankind, represented by Jerusalem. Then the procession proceeds and the leaders once again intercede, demanding to know who Jesus is. Then the disciples respond with the line upon line testimony of the prophets.
Sanggeus Kristus tunggang kana kalde, rahayat mimiti ngajajar sapanjang jalan ku jubah-jubah maranéhna, neukteuk dahan-dahan korma, jeung sora-sora ngagorowok, “Hosana ka Putra Daud: Rahayu Anjeunna anu sumping dina nami Gusti! Hosana di nu pangluhurna.” (Mateus 21:9) Para pamingpin nolak sarta nyaurkeun ka Yesus sangkan ngadiemkeun balaréa. Maranéhna neruskeun leumpang, sarta Yesus eureun pikeun nangiskeun umat manusa anu leungit, anu dilambangkeun ku Yerusalem. Tuluy arak-arakan neraskeun, sarta para pamingpin sakali deui campur tangan, nungtut sangkan dipikanyaho saha Yesus teh. Tuluy para murid ngawaler ku kasaksian para nabi anu ditepikeun saeutik demi saeutik, baris demi baris.
The history we are now considering was preceded by the resurrection of Lazarus, which marks the first disappointment in the prophetic line illustrated in the parable of the ten virgins, and by Uzzah touching the Ark, in the line of David’s triumphal entry into Jerusalem. The first disappointment is associated with a tarrying time, and Christ has tarried when he first heard Lazarus was sick, just as David tarried by leaving the Ark where Uzzah died until he later retrieved it. Lazarus died, and was thereafter resurrected. Lazarus is the one who thereafter leads the ass that Jesus rides upon into Jerusalem.
Sajarah anu ayeuna keur dipatalikeun ku urang téh dipiheulaan ku hudangna Lasarus, anu nandaan kuciwa anu kahiji dina garis nubuat anu kagambar dina misil sapuluh parawan, sarta ku Oza nyabak Peti Perjangjian, dina garis asupna Daud kalayan kameunangan ka Yerusalem. Kuciwana anu kahiji pakait jeung hiji waktu nungguan, sarta Kristus parantos ngantosan nalika Anjeunna mimiti ngadangu yén Lasarus gering, sakumaha Daud ogé ngantosan ku ninggalkeun Peti Perjangjian di tempat Oza maot nepi ka engkéna anjeunna ngala deui éta. Lasarus maot, sarta sanggeus éta dihudangkeun deui. Lasarus nyaéta jalma anu satuluyna nungtun kalde anu ditumpakan ku Yesus asup ka Yerusalem.
In Millerite history the second angel arrived on April 19, 1844, at the first disappointment, which marked the beginning of the tarrying time. Thereafter Samuel Snow began to progressively develop the message of the Midnight Cry. The progressive development of that message is represented by Christ’s entry into Jerusalem. The progression of Snow’s work is also represented in the travels of the Ark, from the Philistines, to the cart, to Uzzah and ultimately into Jerusalem.
Dina sajarah kaum Millerite, malaikat kadua sumping dina 19 April 1844, dina kuciwa kahiji, anu nandaan mimiti jaman panundaan. Satuluyna Samuel Snow mimiti ngamekarkeun pesen Ceurik Tengah Peuting sacara progresif. Pangwangunan progresif tina pesen éta dilambangkeun ku asupna Kristus ka Yerusalem. Kamajuan karya Snow ogé dilambangkeun dina lalampahan Peti Perjangjian, ti urang Filistin, ka kareta, ka Uza, sarta ahirna ka Yerusalem.
The entry has a beginning proclamation of the people when the leaders told Christ to silence the crowd, followed by Christ weeping, then the proclamation of the disciples when the obstinate leaders asked who Christ was. The manifestation of inspiration in the people that produced the first response of the obstinate leaders is repeated by the disciples when they produced “line upon line” a multitude of prophetic witnesses from the past. When the sun set that day, ancient Israel was divorced from God.
Asupna dimimitian ku hiji proklamasi ti rahayat nalika para pamingpin nitah Kristus supaya ngabendung balaréa, tuluy Kristus ceurik, satuluyna proklamasi ti para murid nalika para pamingpin nu keukeuh nanya saha Kristus téh. Wujud ilham anu nembongan dina rahayat, anu ngalahirkeun réspon kahiji ti para pamingpin nu keukeuh, kaulang deui ku para murid nalika maranéhna ngedalkeun “line upon line” sakumpulan ageung saksi-saksi nubuat ti mangsa baheula. Nalika panonpoé surup dina poé éta, Israél baheula geus ditalak ku Allah.
In that history we are informed that the disciples did not “comprehend the retribution that was to fall upon Jerusalem.” The “retribution” that was to “fall upon Jerusalem” was illustrated for the disciples by “a significant object lesson.” The significant object lesson was the cursing of the fig tree. The destruction of Jerusalem, which the disciples did not yet understand was illustrated by the cursing of the fig tree, and also the parable which Christ had previously taught concerning the fig tree.
Dina éta sajarah urang dipaparin katerangan yén para murid henteu “ngartos pamalesan anu baris tumiba ka Yerusalem.” “Pamalesan” anu baris “tumiba ka Yerusalem” éta dipidangkeun ka para murid ku “hiji palajaran obyék anu penting.” Palajaran obyék anu penting éta nyaéta pangutukan kana tangkal anjir. Karuksakan Yerusalem, anu can kénéh kahartos ku para murid, dipidangkeun ku pangutukan kana tangkal anjir, kitu deui ku misil anu saméméhna geus diajarkeun ku Kristus ngeunaan tangkal anjir.
“The warning is for all time. Christ’s act in cursing the tree which His own power had created stands as a warning to all churches and to all Christians. No one can live the law of God without ministering to others. But there are many who do not live out Christ’s merciful, unselfish life. Some who think themselves excellent Christians do not understand what constitutes service for God. They plan and study to please themselves. They act only in reference to self. Time is of value to them only as they can gather for themselves. In all the affairs of life this is their object. Not for others but for themselves do they minister. God created them to live in a world where unselfish service must be performed. He designed them to help their fellow men in every possible way. But self is so large that they cannot see anything else. They are not in touch with humanity. Those who thus live for self are like the fig tree, which made every pretension but was fruitless. They observe the forms of worship, but without repentance or faith. In profession they honor the law of God, but obedience is lacking. They say, but do not. In the sentence pronounced on the fig tree Christ demonstrates how hateful in His eyes is this vain pretense. He declares that the open sinner is less guilty than is he who professes to serve God, but who bears no fruit to His glory.
“Pangwawadian téh pikeun salalanggengna. Kalakuan Kristus dina nyumpahan tangkal anu dijadikeun ku kakawasaan-Na sorangan nangtung minangka pangwawadian pikeun sakabéh garéja jeung pikeun sakabéh urang Kristen. Teu aya saurang ogé anu bisa hirup nurutkeun hukum Allah bari henteu ngaladénan batur. Tapi aya loba anu henteu ngalaksanakeun hirup Kristus anu pinuh ku welas asih jeung henteu mentingkeun diri. Sabagian anu nganggap dirina Kristen anu hadé pisan henteu ngarti naon anu jadi palayanan pikeun Allah. Maranéhna ngarencanakeun jeung nalungtik sangkan nyugemakeun dirina sorangan. Maranéhna ngan ukur meta dina patalina jeung diri sorangan. Waktu téh ngan boga ajén pikeun maranéhna sajauh maranéhna bisa ngumpulkeun pikeun dirina sorangan. Dina sagala urusan kahirupan, ieu anu jadi tujuan maranéhna. Maranéhna ngaladénan lain pikeun batur, tapi pikeun dirina sorangan. Allah nyiptakeun maranéhna pikeun hirup di hiji dunya anu di jerona palayanan anu henteu mentingkeun diri kudu dipigawé. Mantenna ngarancang maranéhna sangkan nulungan sasama dina sagala cara anu mungkin. Tapi diri téh kacida gedéna nepi ka maranéhna henteu bisa ningali naon-naon deui. Maranéhna henteu aya patalina jeung kamanusaan. Jalma-jalma anu hirup kitu pikeun diri sorangan téh sarua jeung tangkal ara anu némbongkeun sagala pura-pura, tapi henteu ngahasilkeun buah. Maranéhna ngalaksanakeun rupa-rupa ibadah lahiriah, tapi tanpa tobat atawa iman. Dina pangakuan, maranéhna ngahormat hukum Allah, tapi kateugetan teu aya. Maranéhna nyebutkeun, tapi henteu ngalakukeun. Dina hukuman anu diucapkeun kana tangkal ara, Kristus némbongkeun bet sakitu pikangéwéna dina panon-Na éta pura-pura anu hampa. Mantenna netelakeun yén jalma dosa anu kabuka kasalahanana leuwih hampang tibatan jalma anu ngaku ngaladénan Allah, tapi anu henteu mawa buah pikeun kamulyaan-Na.”
“The parable of the fig tree, spoken before Christ’s visit to Jerusalem, had a direct connection with the lesson He taught in cursing the fruitless tree.” The Desire of Ages, 584.
“Pasemon ngeunaan tangkal anjir, anu diucapkeun saméméh Kristus sumping ka Yerusalem, miboga patalina anu langsung jeung palajaran anu Anjeunna ajarkeun ku cara-Na ngahukum tangkal anu teu ngahasilkeun buah.” The Desire of Ages, 584.
After the last confrontation with the leaders, Jesus retired to pray through the night, then in the morning as He passed the fig tree He cursed it.
Sanggeus pajoangpanungtungan kalawan para pamingpin, Isa nyingkur pikeun neneda sapeuting suntuk, tuluy isukna, waktu Anjeunna ngaliwat kana tangkal anjir, Anjeunna ngala’an éta tangkal.
“It was not the season for ripe figs, except in certain localities; and on the highlands about Jerusalem it might truly be said, ‘The time of figs was not yet.’ But in the orchard to which Jesus came, one tree appeared to be in advance of all the others. It was already covered with leaves. It is the nature of the fig tree that before the leaves open, the growing fruit appears. Therefore this tree in full leaf gave promise of well-developed fruit. But its appearance was deceptive. Upon searching its branches, from the lowest bough to the topmost twig, Jesus found ‘nothing but leaves.’ It was a mass of pretentious foliage, nothing more.
“Can usum buah ara nu asak, iwal di sawatara tempat nu tangtu; jeung di daérah pagunungan sabudeureun Yerusalem mémang bisa disebut, ‘Waktuna buah ara tacan datang.’ Tapi di kebon nu didatangan ku Yesus, aya hiji tangkal nu katingalina geus ngaleuwihan sakabéh nu séjén. Tangkal éta geus pinuh ku daun. Memang sipat tangkal ara téh, saméméh daunna mekar, buah nu keur tumuwuh geus mimiti katémbong. Ku sabab éta, tangkal nu pinuh ku daun ieu méré jangji bakal aya buah nu geus mekar sampurna. Tapi penampilanana téh nipu. Sanggeus nalungtik dahan-dahanna, ti dahan panghandapna nepi ka pucuk ranting pangluhurna, Yesus manggihan ‘euweuh nanaon iwal daun.’ Éta ngan saukur rimbunan daun nu pinuh ku pura-pura, euweuh deui.”
“Christ uttered against it a withering curse. ‘No man eat fruit of thee hereafter forever,’ He said. The next morning, as the Saviour and His disciples were again on their way to the city, the blasted branches and drooping leaves attracted their attention. ‘Master,’ said Peter, ‘behold, the fig tree which Thou cursedst is withered away.’
Kristus ngucapkeun ka éta tangkal hiji kutuk anu ngagentra. “Ulah aya deui saurang ogé nu ngadahar buah tina maneh salalanggengna,” saur Anjeunna. Isukna, nalika Jurusalamet jeung murid-murid-Na deui arindit ka kota, dahan-dahanna anu geus garing jeung daun-daunna anu layu narik panitén maranéhna. “Guru,” ceuk Petrus, “tingali, tangkal anjir anu ku Anjeun dikutuk téh geus layu.”
“Christ’s act in cursing the fig tree had astonished the disciples. It seemed to them unlike His ways and works. Often they had heard Him declare that He came not to condemn the world, but that the world through Him might be saved. They remembered His words, ‘The Son of man is not come to destroy men’s lives, but to save them.’ Luke 9:56. His wonderful works had been done to restore, never to destroy. The disciples had known Him only as the Restorer, the Healer. This act stood alone. What was its purpose? they questioned.
“Tindakan Kristus nalika ngala'at tangkal ara téh matak héran ka murid-murid. Ka maranéhna, éta katingalina henteu saluyu jeung jalan-jalan sarta karya-karya-Na. Mindeng maranéhna geus ngadéngé Anjeunna nyatakeun yén Anjeunna sumping lain pikeun ngahukum dunya, tapi supaya dunya ku jalan Anjeunna bisa disalametkeun. Maranéhna inget kana pangandika-Na, ‘Putra Manusa datang lain pikeun ngancurkeun nyawa manusa, tapi pikeun nyalametkeunana.’ Lukas 9:56. Karya-karya-Na anu ajaib geus dipigawé pikeun mulangkeun, lain pikeun ngancurkeun. Murid-murid ngan ukur wawuh ka Anjeunna minangka Nu Mulangkeun, Nu Nyageurkeun. Tindakan ieu nangtung nyorangan. Naon tujuanana? kitu patalékan maranéhna.”
“God ‘delighteth in mercy.’ ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked.’ Micah 7:18; Ezekiel 33:11. To Him the work of destruction and the denunciation of judgment is a ‘strange work.’ Isaiah 28:21. But it is in mercy and love that He lifts the veil from the future, and reveals to men the results of a course of sin.
Allah “resepeun kana welas asih.” “Sakumaha Kami hirup, saur PANGERAN Allah, Kami teu boga kasenangan kana maotna jalma jahat.” Mikha 7:18; Ezekiel 33:11. Pikeun Mantenna, padamelan karuksakan jeung pangucapan hukuman téh hiji “padamelan anu anéh.” Yesaya 28:21. Tapi ku welas asih jeung kaasih Mantenna muka tabir ti mangsa nu bakal datang, sarta nembongkeun ka manusa hasil tina hiji lampah dosa.
“The cursing of the fig tree was an acted parable. That barren tree, flaunting its pretentious foliage in the very face of Christ, was a symbol of the Jewish nation. The Saviour desired to make plain to His disciples the cause and the certainty of Israel’s doom. For this purpose He invested the tree with moral qualities, and made it the expositor of divine truth. The Jews stood forth distinct from all other nations, professing allegiance to God. They had been specially favored by Him, and they laid claim to righteousness above every other people. But they were corrupted by the love of the world and the greed of gain. They boasted of their knowledge, but they were ignorant of the requirements of God, and were full of hypocrisy. Like the barren tree, they spread their pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but they yielded ‘nothing but leaves.’ The Jewish religion, with its magnificent temple, its sacred altars, its mitered priests and impressive ceremonies, was indeed fair in outward appearance, but humility, love, and benevolence were lacking.” The Desire of Ages, 581, 582.
“Pangutuk tangkal kondang téh mangrupakeun hiji misil anu dipagelarkeun ku lampah. Tangkal anu teu buahan éta, anu mintonkeun dedaunanana anu pinuh ku pura-pura pas di payuneun Kristus, jadi lambang bangsa Yahudi. Jurusalamet miharep ngécéskeun ka murid-murid-Na sababna jeung kapastianana tina karuksakan Israél. Pikeun éta tujuan, Anjeunna mikeun ka éta tangkal sipat-sipat moral, sarta ngajadikeun éta tangkal minangka panyatur bebeneran ilahi. Bangsa Yahudi nangtung écés béda ti sagala bangsa séjén, bari ngaku satia ka Allah. Maranéhna geus dipaparin kahadéan husus ku Mantenna, sarta maranéhna ngaku miboga kabeneran ngaleuwihan sakumna bangsa lianna. Tapi maranéhna geus ruksak ku kanyaah ka dunya jeung ku sarakah kana kauntungan. Maranéhna gumedé ku pangaweruhna, tapi maranéhna teu nyaho kana tuntutan-tuntutan Allah, sarta pinuh ku kamunafikan. Saperti tangkal anu teu buahan téa, maranéhna ngalegaan dahan-dahanana anu pinuh ku pura-pura ka luhur, katingalina subur jeung éndah dipandang panon, tapi anu dihasilkeunana ‘teu aya nanaon iwal ti daun wungkul.’ Agama Yahudi, kalawan Bait Allahna anu mulya, altar-altarna anu suci, imam-imamna anu maké mitra, jeung upacara-upacarana anu matak kagum, mémang éndah dina penampakan lahiriahna, tapi handap asor, kanyaah, jeung kahadean ka sasama teu kapanggih.” The Desire of Ages, 581, 582.
We began by raising two questions which we are in the process of answering. Those questions were, “Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?”
Urang ngamimitian ku ngangkat dua patalékan anu keur dina prosés dijawab. Patalékan-patalékan éta nyaéta, “Naha pangadilan ka nu hirup mimiti dina 9/11? Naon pangadilan ka nu hirup nurutkeun Kitab Suci?”
The few lines of prophecy we just put in place are biblical witnesses of the judgment of the living. Those lines of prophecy address much more than simply the “A, B, C’s” of the judgment, but we are first answering the questions of 9/11 and the judgment of the living.
Sababaraha padalisan nubuat anu kakara urang pasang téh mangrupakeun saksi-saksi biblikal ngeunaan pangadilan ka nu hirup. Padalisan-padalisan nubuat éta nyangkem jauh leuwih ti ngan saukur “A, B, C” tina pangadilan, tapi mimitina urang keur ngajawab patalékan-patalékan ngeunaan 9/11 jeung pangadilan ka nu hirup.
“‘I beheld,’ says the prophet Daniel, ‘till thrones were placed, and One that was Ancient of Days did sit: His raiment was white as snow, and the hair of His head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. A fiery stream issued and came forth from before Him: thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him: the judgment was set, and the books were opened.’ Daniel 7:9, 10, R.V.
“‘Kami ningali,’ saur nabi Daniel, ‘dugi ka tahta-tahta dipasang, sarta Aya Nu Maha Sepuh linggih: papakéan-Na bodas kawas salju, jeung buuk sirah-Na kawas wol anu murni; tahta-Na seuneu anu hurung-hurung, sarta roda-roda-Na seuneu anu ngaduruk. Hiji walungan seuneu ngalir sarta kaluar ti payuneun-Na: rébuan kali rébuan ngaladénan ka Anjeunna, jeung sapuluh rébu kali sapuluh rébu ngadeg di payuneun-Na: pangadilan geus dipasang, sarta kitab-kitab dibuka.’ Daniel 7:9, 10, R.V.
“Thus was presented to the prophet’s vision the great and solemn day when the characters and the lives of men should pass in review before the Judge of all the earth, and to every man should be rendered ‘according to his works.’ The Ancient of Days is God the Father. Says the psalmist: ‘Before the mountains were brought forth, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting, Thou art God.’ Psalm 90:2. It is He, the source of all being, and the fountain of all law, that is to preside in the judgment. And holy angels as ministers and witnesses, in number ‘ten thousand times ten thousand, and thousands of thousands,’ attend this great tribunal.
“Ku kituna dipintonkeun ka visi nabi éta poé anu agung jeung suci pisan, nalika tabiat jeung kahirupan manusa kudu ngaliwat pamariksaan di payuneun Hakim sakuliah bumi, sarta ka unggal jalma bakal dibalikeun ‘nurutkeun kana pagaweanana.’ Nu Ti Jaman Baheula nyaéta Allah Rama. Juru jabur ngandika: ‘Saméméh gunung-gunung dijadikeun, atawa saméméh Gusti ngawangun bumi jeung dunya, ti kalanggengan nepi ka kalanggengan, Gusti teh Allah.’ Jabur 90:2. Anjeunna, sumber sagala ayana, jeung cinyusu sagala hukum, anu bakal mingpin pangadilan éta. Jeung para malaikat suci salaku palayan jeung saksi, jumlahna ‘sapuluh rébu kali sapuluh rébu, jeung rébuan kali rébuan,’ ngahadiran ieu mahkamah agung.”
“‘And, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away.’ Daniel 7:13, 14. The coming of Christ here described is not His second coming to the earth. He comes to the Ancient of Days in heaven to receive dominion and glory and a kingdom, which will be given Him at the close of His work as a mediator. It is this coming, and not His second advent to the earth, that was foretold in prophecy to take place at the termination of the 2300 days in 1844. Attended by heavenly angels, our great High Priest enters the holy of holies and there appears in the presence of God to engage in the last acts of His ministration in behalf of man—to perform the work of investigative judgment and to make an atonement for all who are shown to be entitled to its benefits.
“‘Jeung, behold, aya saurang anu kawas Putra Manusa sumping jeung mega-mega langit, tuluy sumping ka Nu Purba Dinten, sarta Anjeunna dibawa ngadeukeutan ka payuneun Mantenna. Jeung ka Anjeunna dipaparinkeun kakawasaan, kamulyaan, jeung hiji karajaan, supaya sakumna bangsa, suku bangsa, jeung basa ngabakti ka Anjeunna: kakawasaan-Na teh kakawasaan langgeng, anu moal sirna.’ Daniel 7:13, 14. Kadatangan Kristus anu dideskripsikeun di dieu lain kadatangan-Na anu kadua ka bumi. Anjeunna sumping ka Nu Purba Dinten di sawarga pikeun nampi kakawasaan jeung kamulyaan sarta hiji karajaan, anu bakal dipaparinkeun ka Anjeunna dina panutupan pagawean-Na salaku Panganteur. Ieu pisan kadatangan, lain kadatangan-Na anu kadua ka bumi, anu geus dinubuatkeun dina ramalan pikeun kajadian dina ahir 2300 poe dina taun 1844. Kalawan diiring ku malaikat-malaikat sawarga, Imam Agung urang anu agung asup ka Rohangan Mahasuci, sarta di dinya nembongan di payuneun Allah pikeun ngalaksanakeun lampah-lampah panungtungan tina palayanan-Na pikeun kapentingan manusa—nyaeta ngalaksanakeun pagawean pangadilan panalungtikan sarta ngayakeun panebusan pikeun sakumna jalma anu kabuktian boga hak kana mangpaatna.”
“In the typical service only those who had come before God with confession and repentance, and whose sins, through the blood of the sin offering, were transferred to the sanctuary, had a part in the service of the Day of Atonement. So in the great day of final atonement and investigative judgment the only cases considered are those of the professed people of God. The judgment of the wicked is a distinct and separate work, and takes place at a later period. ‘Judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel?’ 1 Peter 4:17.
“Dina ibadah lambang, ngan maranéhna anu geus sumping ka payuneun Allah kalawan pangakuan dosa jeung tobat, sarta anu dosa-dosana, ku jalan getih kurban panghapus dosa, dipindahkeun ka Bait Suci, anu boga bagian dina ibadah Poe Pangampura. Kitu deui dina poe agung pangampura anu pamungkas jeung pangadilan panalungtikan, ngan perkara-perkara jalma anu ngaku umat Allah baé anu dipariksa. Pangadilan pikeun jalma-jalma jahat mangrupakeun padamelan anu béda jeung misah, sarta lumangsung dina mangsa anu leuwih engké. ‘Sabab pangadilan kudu dimimitian ti kulawarga Allah; jeung lamun éta mimiti ti urang, kumaha tungtungna jalma-jalma anu henteu nurut kana Injil Allah?’ 1 Petrus 4:17.”
“The books of record in heaven, in which the names and the deeds of men are registered, are to determine the decisions of the judgment. Says the prophet Daniel: ‘The judgment was set, and the books were opened.’ The revelator, describing the same scene, adds: ‘Another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.’ Revelation 20:12.
“Kitab-kitab catetan di sawarga, anu ngaran-ngaran jeung lampah manusa didaptarkeun di jerona, bakal nangtukeun putusan-putusan pangadilan. Nabi Daniel ngandika: ‘Pangadilan diadegkeun, sarta kitab-kitab dibuka.’ Yohanes, anu nampa wahyu, nalika ngagambarkeun pamandangan anu sarua, nambihan: ‘Sarta dibuka deui hiji kitab anu séjén, nya éta kitab kahirupan: sarta jalma-jalma paéh dihukum dumasar kana hal-hal anu ditulis dina kitab-kitab éta, nurutkeun kana lampah maranéhna.’ Wahyu 20:12.”
“The book of life contains the names of all who have ever entered the service of God. Jesus bade His disciples: ‘Rejoice, because your names are written in heaven.’ Luke 10:20. Paul speaks of his faithful fellow workers, ‘whose names are in the book of life.’ Philippians 4:3. Daniel, looking down to ‘a time of trouble, such as never was,’ declares that God’s people shall be delivered, ‘everyone that shall be found written in the book.’ And the revelator says that those only shall enter the city of God whose names ‘are written in the Lamb’s book of life.’ Daniel 12:1; Revelation 21:27.
“Kitab kahirupan ngandung ngaran sakumna jalma anu kantos asup kana palayanan Allah. Isa marentahkeun ka murid-murid-Na: ‘Bungahkeun, sabab ngaran maraneh geus ditulis di sawarga.’ Lukas 10:20. Paulus nyebut ngeunaan rerencangan sasama pagawéna anu satia, ‘anu ngaranna aya dina kitab kahirupan.’ Pilipi 4:3. Daniél, nalika ningali ka hareup kana ‘mangsa kasangsaraan, anu can kungsi aya saméméhna,’ nyatakeun yén umat Allah bakal dileupaskeun, ‘nyaéta sakur anu kapanggih ditulis dina kitab.’ Daniél 12:1. Wahyu ogé nyebutkeun yén ngan maranéhna wungkul anu bakal asup ka kota Allah, anu ngaranna ‘ditulis dina kitab kahirupan Anak Domba.’ Daniél 12:1; Wahyu 21:27.”
“‘A book of remembrance’ is written before God, in which are recorded the good deeds of ‘them that feared the Lord, and that thought upon His name.’ Malachi 3:16. Their words of faith, their acts of love, are registered in heaven. Nehemiah refers to this when he says: ‘Remember me, O my God, … and wipe not out my good deeds that I have done for the house of my God.’ Nehemiah 13:14. In the book of God’s remembrance every deed of righteousness is immortalized. There every temptation resisted, every evil overcome, every word of tender pity expressed, is faithfully chronicled. And every act of sacrifice, every suffering and sorrow endured for Christ’s sake, is recorded. Says the psalmist: ‘Thou tellest my wanderings: put Thou my tears into Thy bottle: are they not in Thy book?’ Psalm 56:8.
“Hiji ‘buku pangéling-ngéling’ ditulis di payuneun Allah, anu di jerona kacatet sagala padamelan hade jalma-jalma ‘anu sieun ka PANGERAN, jeung anu mikiran ngaran-Na.’ Malachi 3:16. Kecap-kecap iman maranéhna, lampah-lampah kanyaah maranéhna, kadaptar di sawarga. Nehemiah nyebut kana ieu waktu anjeunna nyarios: ‘Emut ka abdi, nun Allah abdi, … sarta ulah pupuskeun padamelan-padamelan hade abdi anu parantos dilakonan ku abdi pikeun Bait Allah abdi.’ Nehemiah 13:14. Dina buku pangéling-ngéling Allah, unggal lampah kabeneran diabadikeun. Di dinya unggal cocoba anu dilawan, unggal kajahatan anu dikalahlakeun, unggal kecap kanyaah anu lemah lembut anu diucapkeun, kacatet kalayan satia. Jeung unggal lampah pangurbanan, unggal kasangsaraan jeung kasedihan anu ditanggung ku sabab Kristus, kacatet. Juru Mazmur ngandika: ‘Anjeun ngitung kasasarna abdi: simpen cimata abdi kana buli-buli Anjeun: naha éta henteu aya dina buku Anjeun?’ Psalm 56:8.”
“There is a record also of the sins of men. ‘For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.’ ‘Every idle word that men shall speak, they shall give account thereof in the day of judgment.’ Says the Saviour: ‘By thy words thou shalt be justified, and by thy words thou shalt be condemned.’ Ecclesiastes 12:14; Matthew 12:36, 37. The secret purposes and motives appear in the unerring register; for God ‘will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. ‘Behold, it is written before Me, … your iniquities, and the iniquities of your fathers together, saith the Lord.’ Isaiah 65:6, 7.
“Aya catetan deui ngeunaan dosa-dosa manusa. ‘Sabab Allah baris mawa unggal pagawean kana pangadilan, jeung unggal hal nu disumputkeun, naha éta hade, atawa naha éta jahat.’ ‘Unggal kecap hamo guna anu diucapkeun ku manusa, maranéhna baris méré tanggung jawabna dina poe pangadilan.’ Dawuh Jurusalamet: ‘Ku kecap-kecap maneh maneh bakal dibenerkeun, jeung ku kecap-kecap maneh maneh bakal dihukum.’ Pengkhotbah 12:14; Mateus 12:36, 37. Maksud-maksud jeung pamilon-pamilon nu disumputkeun nembongan dina catetan anu teu bisa salah; sabab Allah ‘baris mawa kana caang hal-hal poek nu disumputkeun, sarta baris nembongkeun rarancang hate.’ 1 Korinta 4:5. ‘Tingali, éta geus ditulis di payuneun Kami, … kajahatan aranjeun, jeung kajahatan karuhun aranjeun babarengan, saur PANGERAN.’ Yesaya 65:6, 7.”
“Every man’s work passes in review before God and is registered for faithfulness or unfaithfulness. Opposite each name in the books of heaven is entered with terrible exactness every wrong word, every selfish act, every unfulfilled duty, and every secret sin, with every artful dissembling. Heaven-sent warnings or reproofs neglected, wasted moments, unimproved opportunities, the influence exerted for good or for evil, with its far-reaching results, all are chronicled by the recording angel.
“Padamelan unggal jelema dipariksa di payuneun Allah sarta kacatet pikeun kasatiaan atawa kateusatiaan. Di gigireun unggal ngaran dina buku-buku sawarga, kalayan kacida talitina anu matak ngageter, dicatet unggal kecap anu salah, unggal kalakuan anu egois, unggal kawajiban anu henteu dipigawé, jeung unggal dosa anu disumputkeun, katut unggal pura-pura anu licik. Pangéling-ngéling atawa pangwawadian anu dikirim ti sawarga anu dipopohokeun, waktu-waktu anu kabuang, kasempetan-kasempetan anu henteu dimangpaatkeun, pangaruh anu dipake pikeun kahadéan atawa kajahatan, jeung sagala hasilna anu ngajangkau jauh, kabéh kacatet ku malaikat anu nyatet.”
“The law of God is the standard by which the characters and the lives of men will be tested in the judgment. Says the wise man: ‘Fear God, and keep His commandments: for this is the whole duty of man. For God shall bring every work into judgment.’ Ecclesiastes 12:13, 14. The apostle James admonishes his brethren: ‘So speak ye, and so do, as they that shall be judged by the law of liberty.’ James 2:12.
“Hukum Allah teh ukuran anu ku éta watak jeung kahirupan manusa bakal diuji dina pangadilan. Ceuk jalma wijaksana: ‘Sieun ka Allah, jeung lakonan parentah-parentah-Na: sabab ieu sakabéh kawajiban manusa. Sabab Allah bakal mawa unggal pagawéan kana pangadilan.’ Pandita 12:13, 14. Rasul Yakobus mapatahan dulur-dulurna: ‘Kitu kudu nyarita aranjeun, jeung kitu kudu ngalakonan, sakumaha jalma-jalma anu bakal dihukum ku hukum kamerdikaan.’ Yakobus 2:12.”
“Those who in the judgment are ‘accounted worthy’ will have a part in the resurrection of the just. Jesus said: ‘They which shall be accounted worthy to obtain that world, and the resurrection from the dead, … are equal unto the angels; and are the children of God, being the children of the resurrection.’ Luke 20:35, 36. And again He declares that ‘they that have done good’ shall come forth ‘unto the resurrection of life.’ John 5:29. The righteous dead will not be raised until after the judgment at which they are accounted worthy of ‘the resurrection of life.’ Hence they will not be present in person at the tribunal when their records are examined and their cases decided.
“Jalma-jalma anu dina pangadilan ‘dianggap pantes’ bakal meunang bagian dina kabangkitan jalma-jalma bener. Isa ngandika: ‘Maranéhanana anu bakal dianggap pantes pikeun meunangkeun dunya éta, jeung kabangkitan tina antara nu maraot, … sarua jeung malaikat-malaikat; sarta maranéhanana téh anak-anak Allah, lantaran jadi anak-anak kabangkitan.’ Lukas 20:35, 36. Sarta deui Anjeunna netelakeun yén ‘jalma-jalma anu geus migawé kahadéan’ bakal kaluar ‘ka kabangkitan hirup.’ Yohanes 5:29. Jalma-jalma bener anu geus maot moal dihudangkeun nepi ka sanggeus pangadilan, dina waktu maranéhanana dianggap pantes pikeun ‘kabangkitan hirup.’ Ku sabab kitu maranéhanana moal aya sacara pribadi di payuneun pangadilan nalika catetan-catetan maranéhanana dipariksa sarta perkara-perkara maranéhanana diputuskeun.”
“Jesus will appear as their advocate, to plead in their behalf before God. ‘If any man sin, we have an advocate with the Father, Jesus Christ the righteous.’ 1 John 2:1. ‘For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.’ ‘Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them.’ Hebrews 9:24; 7:25.
“Yesus bakal nembongan minangka Pangbéla maranéhna, pikeun nyuhunkeun perkara demi kapentingan maranéhna di payuneun Allah. ‘Lamun aya anu dosa, urang boga hiji Pangbéla ka Rama, nyaéta Yesus Kristus, anu bener.’ 1 John 2:1. ‘Sabab Kristus lain asup ka tempat-tempat suci anu dijieun ku leungeun, anu ngan ukur gambaran tina anu sajatina; tapi ka sawarga sorangan, ayeuna pikeun nembongan di payuneun Allah pikeun urang.’ ‘Ku sabab kitu Anjeunna ogé mampuh nyalametkeun nepi ka tuntas jalma-jalma anu datang ka Allah ku jalan Anjeunna, sabab Anjeunna salawasna hirup pikeun ngadamel pangantaraan pikeun maranéhna.’ Hebrews 9:24; 7:25.
“As the books of record are opened in the judgment, the lives of all who have believed on Jesus come in review before God. Beginning with those who first lived upon the earth, our Advocate presents the cases of each successive generation, and closes with the living. Every name is mentioned, every case closely investigated. Names are accepted, names rejected. When any have sins remaining upon the books of record, unrepented of and unforgiven, their names will be blotted out of the book of life, and the record of their good deeds will be erased from the book of God’s remembrance. The Lord declared to Moses: ‘Whosoever hath sinned against Me, him will I blot out of My book.’ Exodus 32:33. And says the prophet Ezekiel: ‘When the righteous turneth away from his righteousness, and committeth iniquity, … all his righteousness that he hath done shall not be mentioned.’ Ezekiel 18:24.” The Great Controversy, 479–483.
“Sabada kitab-kitab catetan dibuka dina pangadilan, kahirupan sakumna jalma anu geus percaya ka Yesus dipariksa di payuneun Allah. Dimimitian ti jalma-jalma anu mimiti hirup di bumi, Pangacara urang ngedalkeun perkara unggal turunan anu silih gentos, tuluy ditutup ku anu masih hirup. Unggal ngaran disebutkeun, unggal perkara dipariksa kalawan taliti. Aya ngaran anu ditarima, aya ngaran anu ditolak. Lamun aya anu dosana masih nyésa dina kitab-kitab catetan, henteu dipikanyaho ku tobat sarta teu dihampura, ngaran maranéhna baris dihapus tina kitab kahirupan, sarta catetan tina lampah hadé maranéhna baris dipupus tina kitab pangéling-éling Allah. Pangeran ngadawuh ka Musa: ‘Saha waé anu geus dosa ka Kami, anjeunna ku Kami bakal dihapus tina kitab Kami.’ Exodus 32:33. Jeung saur nabi Ezekiel: ‘Lamun jalma bener murtad tina kabeneranana, sarta ngalakukeun kajahatan, … sagala kabeneran anu geus dipilampahna moal disebut-sebut deui.’ Ezekiel 18:24.” The Great Controversy, 479–483.
We will continue this study and answer the questions raised in the next article of this series.
Urang bakal neraskeun ieu pangajaran sarta ngajawab patalékan-patalékan anu dipedar dina artikel salajengna dina runtuyan ieu.