The “Revelation of Jesus Christ” is opened up to God’s people when “the time is at hand.” The final warning message for mankind is given just before the close of human probation and that final message is represented in several prophetic lines in the Bible. In Revelation fourteen that final warning message is represented by three angels.
“Wahyu Yesus Kristus” dibuka bagi umat Allah ketika “waktunya sudah dekat.” Pekabaran amaran terakhir bagi umat manusia diberikan tepat sebelum berakhirnya masa percobaan manusia, dan pekabaran terakhir itu dilambangkan dalam beberapa garis nubuat di dalam Alkitab. Dalam Wahyu pasal empat belas, pekabaran amaran terakhir itu dilambangkan oleh tiga malaikat.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.
Sarta kuring ningali malaikat séjén ngapung di tengah langit, mawa Injil anu langgeng pikeun diwawarkeun ka maranéhna anu cicing di bumi, jeung ka unggal bangsa, suku, basa, jeung umat, bari ngucapkeun ku sora tarik, “Sieun ka Allah, sarta pasrahkeun kamulyaan ka Anjeunna; sabab geus datang jam pangadilan-Na; jeung sembah ka Anjeunna anu nyiptakeun langit, bumi, laut, jeung cinyusu-cinyusu cai.”
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.
Sarta aya malaikat anu séjén, pok nyarios, “Babul geus runtuh, geus runtuh, eta kota anu agung, sabab manehna geus ngajadikeun sakumna bangsa nginum anggur amarah tina cabulna.”
And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.
Jeung malaikat katilu nuturkeun maranéhna, bari nyarita ku sora tarik, Lamun aya jalma nyembah ka sato galak jeung patungna, sarta narima tandana dina tarangna, atawa dina leungeunna, jalma éta bakal nginum anggur amarah Allah, anu dituang tanpa campuran kana cangkir bendu-Na; sarta manéhna bakal disiksa ku seuneu jeung walirang di hareupeun malaikat-malaikat suci, jeung di hareupeun Anak Domba: Jeung haseup panyiksaan maranéhna naék salalanggengna salamina; sarta maranéhna teu boga reureuh beurang peuting, nya éta anu nyembah ka sato galak jeung patungna, jeung saha waé anu narima tanda ngarana. Di dieu kasabaran para wali: di dieu aya jalma-jalma anu ngajaga parentah-parentah Allah, jeung iman ka Yesus. Wahyu 14:6–12.
In chapter eighteen of Revelation the very same message announces the fall of Babylon.
Dina pasal dalapan welas tina Wahyu, éta talatah anu sarua ngembarkeun ragragna Babulon.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:1–5.
Sarta sanggeus eta kuring ningali malaikat sejen turun ti sawarga, ngabogaan kakawasaan anu ageng; sarta bumi jadi caang ku kamulyaanna. Jeung anjeunna ngagorowok kalayan sora anu tarik, saurna, “Babul anu ageng geus rubuh, geus rubuh, sarta geus jadi tempat padumukan roh-roh jahat, jeung pangkeng unggal roh najis, jeung kurungan unggal manuk anu najis jeung pikageuleuheun. Sabab sakumna bangsa geus nginum anggur murka tina cabulna, sarta raja-raja di bumi geus ngalakukeun cabul jeung manehna, sarta padagang-padagang di bumi geus jadi beunghar ku kalobaan kamewahanana.” Jeung kuring ngadéngé sora sejen ti sawarga, saurna, “Kaluarlah ti dinya, umat Kami, supaya maraneh ulah milu kana dosa-dosana, sarta supaya maraneh ulah katarajang ku tulah-tulahna. Sabab dosa-dosana geus nepi ka sawarga, sarta Allah geus nginget kajahatan-kajahatanana.” Wahyu 18:1–5.
The prophetic line of history, or we might say, the sequence of events represented by the angel that lightens the earth with his glory in chapter eighteen represents the events that lead to the close of judgment, the close of probation and the seven last plagues. The prophetic history represented in chapter eighteen runs “parallel” to the line of prophetic history represented by the three angels of chapter fourteen.
Garis nubuat sajarah, atawa urang tiasa nyebutkeun, runtuyan kajadian anu dilambangkeun ku malaikat anu nyaangan bumi ku kamulyaanana dina pasal dalapan welas ngawakilan kajadian-kajadian anu ngarah kana panutupan pangadilan, panutupan mangsa kasempetan, jeung tujuh bala panungtungan. Sajarah nubuat anu dilambangkeun dina pasal dalapan welas lumangsung “sajajar” jeung garis sajarah nubuat anu dilambangkeun ku tilu malaikat dina pasal opat welas.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
“Allah parantos maparin talatah-talatih Wahyu 14 tempatna dina runtuyan nubuat, sarta pagawéan éta henteu kudu eureun nepi ka panutupan sajarah bumi ieu. Talatah malaikat kahiji jeung kadua masih kénéh mangrupa bebeneran keur jaman ieu, sarta kudu lumangsung sajajar jeung ieu anu nuturkeunana. Malaikat katilu ngadawuhkeun panggeuingna ku sora tarik. ‘Sanggeus ieu sagala,’ saur Yohanes, ‘abdi ningali malaikat séjén turun ti sawarga, ngabogaan kakawasaan anu ageng, sarta bumi jadi caang ku kamulyaanana.’ Dina pencerahan ieu, cahaya tina sakabéh tilu talatah éta ngahiji.” The 1888 Materials, 803, 804.
The three angels of chapter fourteen flying in the midst of heaven, symbolizes a worldwide message that concludes with the mark of the beast and the close of probation. In chapter eighteen the entire earth is lightened by the glory of the angel whose message also concludes with the close of probation.
Tilu malaikat dina pasal opat welas anu ngalayang di tengah-tengah langit ngalambangkeun hiji amanat saalam dunya anu ditungtungan ku tanda sato galak jeung panutupan mangsa kasempetan rahmat. Dina pasal dalapan welas sakuliah bumi dipaparin caang ku kamulyaan malaikat anu amanatna ogé ditungtungan ku panutupan mangsa kasempetan rahmat.
The message that is symbolically represented by three angels in chapter fourteen and that is also represented by the angel that descends in chapter eighteen are two illustrations of the same warning message. There is nothing redundant in the Bible, nothing wasted. The fact that the very same message is identified more than once by John is an emphasis on the importance of the message and it illustrates the divine method of teaching that is a biblical rule called “repeat and enlarge.” Bringing two lines of prophetic history together reveals truths that would not be recognized in either line when considered apart from the other line. Today if you brought two witnesses of the same event into court to testify, they might very well give opposite reports based upon their political or social ideology. This is not the case with Bible witnesses, they always agree, and if it appears to you that they don’t agree, then you are looking at something incorrectly.
Pesen anu sacara simbolis digambarkeun ku tilu malaikat dina pasal opat belas, sarta anu deuih digambarkeun ku malaikat anu turun dina pasal dalapan belas, téh mangrupa dua gambaran ngeunaan pesen pangéling-ngéling anu sarua. Dina Alkitab teu aya naon-naon anu kaleuleuwihan, teu aya naon-naon anu kabuang sia-sia. Kanyataan yén pesen anu sarua pisan diidéntifikasi leuwih ti sakali ku Yohanes mangrupa nekenkeun kana pentingna éta pesen, sarta éta ngagambarkeun métode pangajaran ilahi anu mangrupa hiji aturan biblis anu disebut “ngulang jeung ngalegaan.” Ngahijikeun dua galur sajarah nubuat nembongkeun bebeneran-bebeneran anu moal kauninga dina salah sahiji galur lamun ditempo misah ti galur anu séjén. Kiwari, upama anjeun mawa dua saksi ngeunaan kajadian anu sarua ka pangadilan pikeun méré kasaksian, bisa jadi maranéhna masihan katerangan anu sabalikna dumasar kana idéologi pulitik atawa sosialna. Ieu henteu kitu kaayaanana jeung saksi-saksi Alkitab; maranéhna salawasna sapuk, sarta lamun ka anjeun katingalina yén maranéhna henteu sapuk, hartina anjeun keur ningali hiji hal ku cara anu salah.
The two illustrations we are considering are the very same warning message that the book of Malachi represents as the return of Elijah the prophet. All three of the messages arrive in advance of the close of probation—for the warning message contained in all three lines of prophecy are not simply given in advance of the close of probation, but the close of probation is the very point of reference, the subject if you will, of each of those warning messages. In fact, if any warning message is proclaimed or illustrated by any prophet, it’s the same warning as Revelation fourteen, eighteen and Malachi’s Elijah prophecy.
Dua ilustrasi anu keur urang pertimbangkeun téh nya éta talatah pangéling anu sarua pisan, anu ku kitab Malachi dipintonkeun minangka mulangna Nabi Elia. Katilu éta talatah sumping saméméh panutupan mangsa kasempetan rahmat—sabab talatah pangéling anu dikandung dina katilu jalur nubuat éta lain ngan saukur dipasihkeun saméméh panutupan mangsa kasempetan rahmat, tapi panutupan mangsa kasempetan rahmat éta sorangan mangrupa titik rujukanana, poko perkara, upama kersa disebut kitu, tina unggal talatah pangéling éta. Malah, lamun aya talatah pangéling naon waé anu diproklamasikeun atawa digambarkeun ku nabi mana waé, éta téh pangéling anu sarua jeung Wahyu opat welas, dalapan welas, jeung nubuat Elia dina kitab Malachi.
These three lines of prophecy can easily be shown to run parallel to each other. That being said there are two primary sources of information in biblical prophecy. One is the identification of the sequence of events that unfold at the end of the world. The other source of information is the illustration of the prophets’ activities connected with the message outlining the future events.
Tilu garis ramalan ieu bisa kalayan gampang dibuktikeun yén maranéhna silih sajajar. Sanajan kitu, aya dua sumber utama informasi dina ramalan Alkitab. Nu kahiji nyaéta pangidéntifikasian runtuyan kajadian anu lumangsung dina ahir dunya. Sumber informasi nu séjén nyaéta ilustrasi ngeunaan kagiatan para nabi anu patali jeung amanat anu ngagambarkeun kajadian-kajadian nu bakal datang.
There are two rules worth considering in connection with these ideas. The first is that all the prophets speak about the end of the world, which is where probation closes.
Aya dua aturan nu pantes dipaliré patalina jeung ieu pamadegan. Nu kahiji, sakabéh nabi nyarita ngeunaan ahir dunya, nyaéta tempat ditutupna mangsa pangujian.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“Masing-masing nabi baheula nyarios henteu saloba pikeun jaman maranéhna sorangan, sakumaha pikeun jaman urang, ku kituna nubuat maranéhna tetep berlaku pikeun urang. ‘Ayeuna sakabéh hal ieu kajadian ka maranéhna minangka conto-conto: sarta éta dituliskeun pikeun pangéling-éling urang, anu ka urang geus nepi kana tungtung-tungtung dunya.’ 1 Korinta 10:11. ‘Henteu pikeun dirina sorangan, tapi pikeun urang maranéhna ngalayanan perkara-perkara éta, anu ayeuna geus dibéjakeun ka aranjeun ku jalma-jalma anu geus ngawawarkeun Injil ka aranjeun ku Roh Suci anu diutus turun ti sawarga; perkara-perkara anu ku para malaikat ogé dipikahayang pikeun ditingali.’ 1 Petrus 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Kitab Suci geus ngumpulkeun jeung ngahimpun babarengan sagala harta karunna pikeun ieu turunan panungtung. Sakabéh kajadian-kajadian agung jeung urusan-urusan sajarah Perjangjian Heubeul anu khidmat geus, sarta keur, ngulang deui dirina dina garéja dina poé-poé panungtung ieu.” Selected Messages, buku 3, 338, 339.
All the prophetic messages of the Bible are “in force for us” “upon whom the ends of the world are come.” That rule, in conjunction with another rule that identifies “matters” which the Holy Spirit has “shaped,” “both in the giving of the prophecy and” also “in the events portrayed” add strength to the claim that prophetic events at the beginning of a prophecy typify and run parallel to the prophetic events at the end of any given prophecy.
Sakabéh amanat nubuat dina Alkitab téh “mangpaat keur urang” “anu ka urang geus datang tungtung-tungtung dunya.” Aturan éta, dipatalikeun jeung aturan séjén anu ngaidéntifikasi “perkara-perkara” anu ku Roh Suci geus “dibentuk,” “boh dina maparinana eta nubuat boh” ogé “dina kajadian-kajadian anu digambarkeunana,” nambahan kakuatan kana panyataan yén kajadian-kajadian nubuat dina awal hiji nubuat jadi perlambang sarta lumangsung sajajar jeung kajadian-kajadian nubuat dina ahir unggal nubuat anu tangtu.
“There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy; but we should call attention to what the prophets and apostles have written under the inspiration of the Holy Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented.” Testimonies to Ministers, 112.
“Perelu pisan aya ulikan anu leuwih raket kana firman Allah; utamana kitab Daniel jeung Wahyu kudu dipikahatikeun sakumaha can kungsi saméméhna dina sajarah pagawéan urang. Bisa jadi aya sawatara hal anu kirang ku urang diucapkeun ngeunaan kakawasaan Romawi jeung kapapaan; nanging urang kudu ngarahkeun perhatian kana naon anu geus ditulis ku para nabi jeung rasul dina ilham Roh Suci Allah. Roh Suci geus ngatur sagala perkara, boh dina pamasihan nubuat boh dina kajadian-kajadian anu digambarkeun, pikeun ngajar yén agén manusa kudu dijauhkeun tina paningal, disumputkeun dina Kristus, sarta yén Gusti Allah sawarga jeung hukum-Na kudu dimulyakeun. Bacalah kitab Daniel. Tilik, demi hiji demi hiji, sajarah karajaan-karajaan anu dilambangkeun di dinya.” Testimonies to Ministers, 112.
The “Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed.” In “giving of the prophecy and in the events portrayed” “matters” have been “so shaped” by “the Holy Spirit” that both “the giving of the prophecy” and “the events portrayed,” are to be recognized as inspired and applied to the prophetic illustration of the end of the world.
“Roh Suci parantos ngawangun perkara-perkara ku cara anu sapertos kitu, boh dina dipasihkeunana nubuat boh dina kajadian-kajadian anu digambarkeun.” Dina “dipasihkeunana nubuat jeung dina kajadian-kajadian anu digambarkeun,” “perkara-perkara” parantos “diwangun ku cara anu sapertos kitu” ku “Roh Suci,” nepi ka boh “dipasihkeunana nubuat” boh “kajadian-kajadian anu digambarkeun” kudu dipikawanoh minangka anu diilhamkeun sarta diterapkeun kana gambaran nubuat ngeunaan ahir dunya.
John was given the prophecy from Gabriel and told to write it in a book and send it to the churches. He was then being persecuted by Rome; he was exiled in a fashion that would parallel what in the world today would call a black-site. In that history John was as isolated from mankind as is any prisoner at Guantanamo Bay.
Yohanes dipaparin éta nubuat ku Jibril sarta diparéntahkeun supaya nyeratna dina hiji buku jeung ngirimkeunana ka jamaah-jamaah. Dina mangsa harita anjeunna keur dikaniaya ku Roma; anjeunna diasingkeun dina hiji cara anu sajajar jeung naon anu ku dunya kiwari bakal disebut situs hideung. Dina éta sajarah, Yohanes pisanggem pisan ti umat manusa, sakumaha pisanggemna tawanan mana waé di Teluk Guantanamo.
John identifies that the vision took place when he was worshipping on the seventh-day Sabbath, which is the Lord’s Day.
Yohanes nétélakeun yén éta visi kajadian nalika anjeunna keur nyembah dina Sabat poe katujuh, nyaéta Poe Gusti.
For the Son of man is Lord even of the sabbath day. Matthew 12:8.
Sabab Putra Manusa teh Gusti ogé tina poe Sabat. Mateus 12:8.
While worshipping in the Spirit, he heard a great voice behind him.
Basa keur nyembah dina Roh, anjeunna ngadéngé hiji sora anu tarik pisan ti tukangeunana.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:9–11.
Kami, Yohanes, anu ogé dulur maranéh, jeung sasama dina kasangsaraan, dina Karajaan, jeung dina kasabaran Yesus Kristus, keur aya di pulo anu disebut Patmos, ku lantaran firman Allah jeung ku kasaksian Yesus Kristus. Dina poé Gusti, kami aya dina Roh, tuluy ngadéngé di tukangeun kami hiji sora anu tarik, kawas sora tarompét, anu nyarios, Kami teh Alfa jeung Omega, anu kahiji jeung anu panungtung; sarta, Naon anu ku maneh katenjo, tuliskeun dina hiji kitab, tuluy kirimkeun ka tujuh jamaah anu aya di Asia: ka Epesus, ka Smirna, ka Pergamus, ka Tiatira, ka Sardis, ka Piladélpia, jeung ka Laodikea. Wahyu 1:9–11.
John, his surroundings and the circumstances identified describe him as one that is being persecuted for being a seventh-day Sabbath worshipper, but one who is also being persecuted because they believe in both the Bible and the writings of Ellen White, which is the “testimony of Jesus.” He hears a great voice behind him, which he turns to see, and in so doing he represents a Seventh-day Adventist at the end of the world who hear a voice behind them saying, “this is the way, walk ye in it.”
Yohanes, lingkungan sabudeureunana jeung kaayaan anu nandakeun dirina, ngajelaskeun yén anjeunna téh saurang anu keur dianiaya lantaran jadi panyembah Sabat poe katujuh, tapi ogé saurang anu keur dianiaya ku sabab maranéhna percaya boh ka Alkitab boh kana tulisan-tulisan Ellen White, anu mangrupa “kasaksian Yesus.” Anjeunna ngadangu hiji sora anu tarik ti tukangeunana, anu tuluy dipalingkeun ku anjeunna pikeun ditingali, sarta ku ngalakukeun kitu anjeunna ngalambangkeun saurang Adventist Poe Katujuh dina ahir dunya anu ngadangu hiji sora ti tukangeun maranéhna nu nyebut, “ieu jalanana, leumpang maraneh dina ieu.”
All the lines of prophecy parallel each other at the end of the world.
Sakabéh garis nubuat silih sajajar dina ahir dunya.
“In the Revelation all the books of the Bible meet and end.” Acts of the Apostles, 585.
“Dina Wahyu, sakabéh kitab dina Alkitab patepung jeung mungkas.” Acts of the Apostles, 585.
Any prophet that hears a voice behind them, aligns with John in the illustration of God’s people at the end of the world. John heard a voice behind him that gave him instructions. Isaiah also heard a voice of instruction.
Sakur nabi anu ngadéngé sora ti tukangeunana, saluyu jeung Yohanes dina gambaran ngeunaan umat Allah dina ahir dunya. Yohanes ngadéngé sora ti tukangeunana anu masihan parentah ka anjeunna. Yesaya ogé ngadéngé sora parentah.
And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him.
Ku sabab eta PANGERAN bakal ngantosan, supaya Mantenna maparin kurnia ka maraneh; ku sabab eta deui Mantenna bakal diluhurkeun, supaya Mantenna nembongkeun welas asih ka maraneh; sabab PANGERAN teh Allah kaadilan; bagja sakur anu ngantosan ka Mantenna.
For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers: And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left. Isaiah 30:18–21.
Sabab umat bakal tetep cicing di Sion, di Yerusalem; maneh moal ceurik deui. Mantenna kacida mikaasihna ka maneh dina sora panyambat maneh; waktu Mantenna ngadangu éta, Mantenna bakal ngawaler ka maneh. Jeung sanajan Gusti masihan ka maraneh roti kasangsaraan jeung cai kanyeri, tapi guru-guru maneh moal disumputkeun deui ka juru, malah panon maneh sorangan bakal ningali guru-guru maneh. Jeung ceuli maneh bakal ngadangu hiji pangandika ti tukangeun maneh, saurna, “Ieu jalanna, leumpang aranjeun dina ieu,” waktu maraneh nyimpang ka katuhu, atawa waktu maraneh nyimpang ka kenca. Yesaya 30:18–21.
God’s remnant people hear a voice behind them identifying which way they should walk. They then need to decide if they will listen or not listen. The people represented by John and Isaiah are people at the end of the world who wait for the Lord while He tarries, and Isaiah informs us he tarries because He is a God of judgment. From the beginning of Millerite history in 1798 until the close of probation for Adventism at the Sunday law, God is accomplishing the judgment in the heavenly sanctuary. The promise is that those who wait for the Lord during the judgment period will be blessed.
Jalma-jalma sesa Allah ngadangu hiji sora ti tukangeun maranéhna anu nétélakeun jalan mana anu kudu dilampahkeun ku maranéhna. Satuluyna maranéhna kudu mutuskeun naha maranéhna rék ngadéngékeun atawa henteu ngadéngékeun. Jalma-jalma anu dilambangkeun ku Yohanes jeung Yesaya téh nyaéta jalma-jalma dina ahir dunya anu ngadagoan Gusti bari Mantenna masih katinggaleun, sarta Yesaya ngabéjaan ka urang yén Mantenna katinggaleun lantaran Mantenna téh Allah pangadilan. Ti mimiti sajarah Millerite dina taun 1798 nepi ka panutupan mangsa kasempetan pikeun Adventisme dina hukum Minggu, Allah keur ngalaksanakeun pangadilan di Bait Suci sawarga. Jangji-na nyaéta yén jalma-jalma anu ngadagoan Gusti dina mangsa pangadilan bakal dipaparin berkah.
God’s people who are blessed for waiting, are represented by the virgins who wait for the Bridegroom in the parable of the ten virgins. All ten fell asleep, and then at midnight a crisis arrives that separates the sleeping virgins into two classes. One class had heard a voice behind them and turned to see the voice which instructed them as to which way to proceed, and the other class refused to turn around and hear the voice—in spite of the fact that the message that runs throughout the book of Revelation is, “He that hath an ear, let him hear what the Spirit saith unto the churches.”
Jalma Allah anu dipaparin berkah ku lantaran ngadagoan, dilambangkeun ku para parawan anu ngadagoan Panganten Lalaki dina misil ngeunaan sapuluh parawan. Kasapuluhna saré, teras dina tengah peuting datang hiji krisis anu misahkeun para parawan anu keur saré éta jadi dua golongan. Hiji golongan geus ngadéngé hiji sora ti tukangeun maranéhna tuluy maranéhna malik pikeun ningali éta sora anu mere parentah ka maranéhna ngeunaan jalan mana anu kudu ditempuh, sedengkeun golongan nu séjén nolak pikeun malik jeung ngadéngé éta sora—sanajan kanyataanana amanat anu ngajalur sapanjang kitab Wahyu nyaéta, “Sing saha anu boga ceuli, sing ngadéngé naon anu diucapkeun ku Roh ka jamaah-jamaah.”
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Pasemon ngeunaan sapuluh parawan dina Mateus 25 ogé ngagambarkeun pangalaman umat Advent.” The Great Controversy, 393.
John represents the Adventist people who turn to the past in order to understand the future. When they “hear a word behind” them as John did, the word also includes the instruction given in Isaiah’s testimony of this identical event. Isaiah’s instruction was, “this is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.” The wise virgins in Daniel twelve understand the increase of knowledge at the end of the world, because they had “run to and fro” in the word to understand the life-giving knowledge that was unsealed.
Yohanes ngagambarkeun umat Advent anu malik kana mangsa kaliwat sangkan ngarti kana mangsa nu bakal datang. Nalika maranéhna “ngadéngé hiji kecap ti tukangeun” maranéhna sakumaha anu kaalaman ku Yohanes, éta kecap ogé ngawengku parentah anu dipasihkeun dina kasaksian Yesaya ngeunaan kajadian anu sarua ieu. Parentah Yesaya nyaéta, “ieu jalanana, leumpanglah maraneh dina éta, lamun maraneh nyimpang ka katuhu, jeung lamun maraneh nyimpang ka kénca.” Parawan-parawan anu wijaksana dina Daniel dua welas ngartos kana nambahanana pangaweruh dina ahir dunya, sabab maranéhna geus “mudik-malidik” dina Firman pikeun ngartos pangaweruh anu maparin kahirupan anu geus dibuka segelna.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:4.
Tapi maneh, hé Daniel, koncina éta kecap-kecap, jeung segelkeun éta kitab, nepi ka mangsa ahir: loba jalma bakal bulak-balik, jeung pangaweruh bakal nambahan. Daniel 12:4.
The prophets we are considering represent Seventh-day Adventists in the history where judgment comes to a conclusion and probation closes. Those represented as the wise virgins hear a voice behind them saying this is the way to walk and He promises to guide them on the path when they turn to the left or the right. “Running to and fro” as the wise virgins do when the book is unsealed is a symbol for Bible study. Nature informs us that in order to run, you first must learn to walk and Isaiah’s testimony says that if you listen to the voice behind you, he will guide you in the study of His Word whether you turn to the Old Testament (left) or the New Testament (right). Open the Bible and He will guide you by His voice. But for Seventh-day Adventists at the end of the world it also means He will guide you when you open the Bible (left) and when you open the Spirit of Prophecy (right).
Para nabi anu keur urang talungtik ngagambarkeun umat Advent Poé Katujuh dina sajarah nalika pangadilan ngahontal kacindekan jeung masa kasempetan tobat ditutup. Jalma-jalma anu digambarkeun minangka parawan-parawan anu wijaksana ngadéngé hiji sora ti tukangeun maranéhna anu nyebut, ieu jalanana, leumpanglah di dinya, sarta Anjeunna jangji bakal nungtun maranéhna dina eta jalan nalika maranéhna nyimpang ka kénca atawa ka katuhu. “Ngider ka ditu ka dieu” sakumaha anu dipigawé ku parawan-parawan anu wijaksana nalika kitab dibuka segélna, mangrupa lambang pikeun ulikan Alkitab. Alam ngajarkeun ka urang yén pikeun bisa lumpat, mimitina urang kudu diajar leumpang, sarta kasaksian Yesaya nyebutkeun yén lamun anjeun ngadéngé sora ti tukangeun anjeun, Anjeunna bakal nungtun anjeun dina ulikan kana Firman-Na, boh nalika anjeun nyanghareupan Perjanjian Heubeul (kénca) boh Perjanjian Anyar (katuhu). Bukalah Alkitab, sarta Anjeunna bakal nungtun anjeun ku sora-Na. Tapi pikeun umat Advent Poé Katujuh dina ahir dunya, ieu ogé ngandung harti yén Anjeunna bakal nungtun anjeun nalika anjeun muka Alkitab (kénca) jeung nalika anjeun muka Roh Nubuat (katuhu).
The way to walk is even more specific when Jeremiah’s testimony is added.
Jalan pikeun ngalakonan téh jadi leuwih husus deui lamun kasaksian Yeremia ditambahkeun.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken.
Kieu timbalan PANGERAN, Ngadeg maraneh di jalan-jalan, tengetan, sarta taroskeun ngeunaan jalan-jalan baheula, di mana ayana jalan anu hade; tuluy leumpang di dinya, tangtu maraneh bakal manggihan katengtreman pikeun jiwa maraneh. Tapi maranehna pok nyebut, “Kami moal leumpang di dinya.” Kitu deui Kami geus netepkeun pangawal-pangawal ka maraneh, pokna, “Dangukeun sora tarompet.” Tapi maranehna pok nyebut, “Kami moal ngadangu.”
Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.
Ku sabab éta, dangékeun, hé sakabéh bangsa, jeung terangkeun, hé jamaah, naon anu aya di antara maranéhna. Dangékeun, hé bumi: lah, Kami rek ngadatangkeun cilaka ka ieu bangsa, nyaéta buah tina pikiran maranéhna, sabab maranéhna henteu ngadéngékeun kana pangandika Kami, atawa kana hukum Kami, malah maranéhna nolak éta. Yeremia 6:16–19.
There are two classes of worshippers in the passage. One group considers all the “ways” and chooses the “old paths” to walk in. They were capable of selecting the “good way” from all the other possible “ways,” because they are those who listened to the voice behind them, and that voice informed them, “this is the way, walk ye in it.” John represents those that hear the voice from behind, a voice from the “old paths.”
Aya dua golongan anu nyembah dina éta petikan. Hiji golongan nimbang sakabéh “jalan-jalan” sarta milih “jalan-jalan baheula” pikeun diparengkeun ku maranéhna. Maranéhna mampuh milih “jalan anu hadé” tina sagala “jalan” lianna anu mungkin, sabab maranéhna téh jalma-jalma anu ngadéngé sora ti tukangeun maranéhna, sarta éta sora ngawartoskeun ka maranéhna, “ieu jalanana, geura mararak di jerona.” Yohanes ngagambarkeun jalma-jalma anu ngadéngé sora ti tukang, sora anu asalna tina “jalan-jalan baheula.”
“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.
“‘Kieu timbalan PANGERAN, Maraneh nangtung dina jalan-jalan, tuluy tengetan, sarta taroskeun ngeunaan jalan-jalan heubeul, anu mana jalan anu hade, sarta leumpanglah dina eta.’ Yeremia 6:16.
“Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.
“Ulah aya saurang ogé nu narékahan ngoyagkeun pondasi iman urang—pondasi anu geus diteundeun dina awal pagawean urang ku ulikan Firman kalayan doa jeung ku panyingkab. Dina luhureun pondasi ieu urang geus ngawangun salila lima puluh taun ka tukang. Jalma-jalma bisa waé ngira yén maranéhna geus manggihan jalan anyar sarta yén maranéhna bisa nempatkeun pondasi anu leuwih kuat batan anu geus diteundeun. Tapi ieu téh hiji panipuan anu kacida gedéna. Sabab moal aya hiji jalma ogé anu bisa nempatkeun pondasi séjén salian ti anu geus diteundeun.”
“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.
“Baheula loba anu geus nyoba ngawangun hiji iman anyar, ngadegkeun asas-asas anyar. Tapi sabaraha lila wangunan maranéhna téh nangtung? Teu lila tuluy rubuh, sabab henteu diadegkeun dina Batu Karang.
“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.
“Naha para murid anu pangheulana henteu kudu nyanghareupan omongan manusa? Naha maranéhna henteu kudu ngadéngé téori-téori palsu, tuluy, sanggeus ngalakukeun sagalana, tetep nangtung pageuh, bari nyebut: ‘Teu aya saurang ogé anu bisa nunda dasar anu séjén ti dasar anu geus ditunda.’ 1 Korinta 3:11.”
“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.
“Ku sabab kitu urang kudu nyekel pageuh awal kayakinan urang nepi ka ahir. Kecap-kecap kakawasaan geus dikirim ku Allah jeung ku Kristus ka umat ieu, ngaluarkeun maranéhna ti dunya, léngkah demi léngkah, kana cahaya anu écés tina bebeneran pikeun mangsa kiwari. Kalawan biwir anu geus kakeuna ku seuneu suci, para palayan Allah geus ngawawarkeun éta pekabaran. Pangandika ilahi geus masang segel-Na kana kaaslian bebeneran anu geus diproklamasikeun.” Testimonies, jilid 8, 296, 297.
But there is another group in Jeremiah’s line and that “congregation” as he identifies them, have built a house representing a new faith, and that house falls because it was not built upon the rock. That house is the Seventh-day Adventist church, or as John identifies the very same church—the synagogue of Satan.
Tapi aya golongan séjén dina galur Yeremia, jeung “jamaah” éta, sakumaha ku anjeunna diidéntifikasi, geus ngadegkeun hiji imah anu ngawakilan hiji iman anyar, sarta éta imah rubuh lantaran henteu diwangun dina batu karang. Éta imah téh nyaéta gareja Advent Poé Katujuh, atawa sakumaha ku Yohanes gareja anu sarua pisan diidéntifikasi—sinagoga Iblis.
To refuse to hear is to reject, his “words” and his “law.” Due to their rebellion against returning and walking in the old paths and also their refusal to hear the trumpet message of the watchman, God is going to bring evil upon the people Jeremiah identifies as a “evil congregation.” How God deals with the Seventh-day Adventist church of Laodicea is a subject of Bible prophecy. The prophet Hosea contributes to the characteristics of the “evil congregation” when he speaks about why they are rejected.
Nolak ngadangu téh hartina nampik “pangandika”-Na jeung “hukum”-Na. Ku sabab maranéhna murtad ku nolak mulang sarta leumpang dina jalan-jalan baheula, kitu deui ku nampik ngadangu talatah tarompet ti pangjaga, Allah rek ngadatangkeun kajahatan ka éta umat anu ku Yermia diidentifikasi minangka “jamaah jahat.” Kumaha Allah nungkulan gareja Laodikea Poé Katujuh Advent téh mangrupa jejer tina nubuat Kitab Suci. Nabi Hosea nambihan kana ciri-ciri “jamaah jahat” éta nalika anjeunna nyarita ngeunaan naon sababna maranéhna dipiceun.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Umat Kami binasa ku lantaran kakurangan pangaweruh; ku sabab maraneh geus nampik pangaweruh, Kami gé bakal nampik ka maneh, nepi ka maneh moal deui jadi imam pikeun Kami; ku sabab maneh geus mopohokeun Hukum Allah maneh, Kami gé bakal mopohokeun anak-anak maneh. Hosea 4:6.
They are rejected for lacking knowledge, which represents a message that is unsealed at the time of the end. God is ending here His covenant relationship with His people in the passage, for He directly calls them, “My people!” Because they rejected Christ, and have forgotten His law they will be no priest for God. When God’s people enter into covenant with God, He makes them priests and kings. When God entered into covenant with ancient Israel he stated through Moses:
Aranjeunna ditampik lantaran kakurangan pangaweruh, anu ngalambangkeun hiji pesen anu dibuka segelna dina mangsa ahir. Dina ieu petikan Allah keur ngeureunkeun hubungan perjangjian-Na jeung umat-Na, sabab Anjeunna langsung nyebut maranéhna, “Umat-Ku!” Ku sabab maranéhna nampik Kristus, sarta poho kana hukum-Na, maranéhna moal jadi imam pikeun Allah. Nalika umat Allah asup kana perjangjian jeung Allah, Anjeunna ngajadikeun maranéhna imam-imam jeung raja-raja. Nalika Allah asup kana perjangjian jeung Israil baheula, Anjeunna ngedalkeun ngaliwatan Musa:
Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.
Ayeuna, upama maraneh enya-enya ngadenge sora Kami sarta miara pajangjian Kami, tangtu maraneh bakal jadi banda pusaka anu istiméwa pikeun Kami ngaleuwihan sakumna bangsa; sabab sakuliah bumi téh kagungan Kami. Jeung maraneh bakal jadi pikeun Kami hiji karajaan imam-imam, sarta hiji bangsa anu suci. Ieu téh kecap-kecap anu kudu ku maneh ucapkeun ka urang Israil. Exodus 19:5, 6.
When God entered into covenant with the Christian church he stated through Peter:
Nalika Allah nyieun perjangjian jeung garéja Kristen, Mantenna ngadawuh ngaliwatan Petrus:
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 2:9, 10.
Tapi maraneh teh bangsa nu kapilih, imam-imam karajaan, bangsa nu suci, umat kagungan Allah anu husus; supaya maraneh ngébréhkeun puji-pujian ka Anjeunna anu geus nyaur maraneh kaluar tina poék kana caang-Na anu matak héran: anu baheula lain hiji umat, tapi ayeuna jadi umat Allah; anu can narima welas asih, tapi ayeuna geus narima welas asih. 1 Petrus 2:9, 10.
Peter in these verses addresses the transition from ancient Israel as God’s chosen covenant people unto the Christian church, when he states that “in times past were not a people, but now are the people of God.” When the Jews divorced themselves from God, the Lord entered into covenant with the Christian church. Both were considered as nations of priests while they were married to the Lord.
Petrus dina ayat-ayat ieu nyangkem peralihan ti Israél baheula minangka umat perjangjian pilihan Allah ka garéja Kristen, nalika anjeunna nyatakeun yén “baheula maranéh lain hiji umat, tapi ayeuna maranéh teh umat Allah.” Nalika urang Yahudi misahkeun dirina ti Allah, Gusti ngayakeun perjangjian jeung garéja Kristen. Duanana dianggap minangka bangsa imam salila maranéhna kabeungkeut dina hubungan pernikahan jeung Gusti.
To be rejected as a priest indicates that you once were a covenant people. Seventh-day Adventists entered into covenant with the Lord at the beginning of Adventist history. The church in the wilderness came out of the Reformation but rejected the Millerite message, and thus divorced themselves from God during the history of the first and second angels’ messages. The final separation was the arrival of the second angel and the pronouncement was that they were no longer a daughter of Christ, but had become a daughter of Babylon. Immediately after, during the Midnight Cry, God called His new bride to the covenant marriage.
Ditampik jadi imam nandakeun yén maranéh kungsi jadi umat perjangjian. Umat Advent Poé Katujuh asup kana perjangjian jeung Gusti dina mimiti sajarah Advent. Garéja di padang gurun kaluar tina Réformasi, tapi nampik warta Millerit, ku kituna maranéhna megatkeun dirina ti Allah dina mangsa sajarah talatah malaikat kahiji jeung kadua. Pamisahan anu pamungkas nyaéta datangna malaikat kadua, jeung pamedalna nyaéta yén maranéhna geus lain deui putri Kristus, tapi geus jadi putri Babul. Teu lila sanggeus éta, dina mangsa Midnite Cry, Allah nyaur pangantén anyar-Na kana nikah perjangjian.
The two tables that were the symbol of the covenant for ancient Israel were the two tables of the Ten Commandments, and the two tables for spiritual modern Israel are the two tables of Habakkuk as represented by the 1843 and 1850 charts. The covenant people that inspiration has identified repeatedly as Laodicea rejected the old paths, refused to listen to the voice behind them, and they therefore repeat the ending history of ancient Israel as they are spewed out of the mouth of the Lord. Why does this happen to those He calls, “My people?”
Dua loh anu jadi lambang tina perjangjian pikeun Israél baheula nya éta dua loh Sapuluh Parentah, ari dua loh pikeun Israél modéren rohani nya éta dua loh Habakuk sakumaha kagambarkeun dina bagan 1843 jeung 1850. Umat perjangjian anu ku ilham geus sababaraha kali diidéntifikasi minangka Laodikia nolak jalan-jalan baheula, nampik ngadéngé sora ti tukangeun maranéhna, ku sabab éta maranéhna ngulang sajarah panungtungan Israél baheula nalika maranéhna dimuntahkeun tina sungut Gusti. Ku naon hal ieu kajadian ka jalma-jalma anu ku Anjeunna disebut, “umat Kami?”
The parable of the ten virgins, which illustrates the experience of Adventism is twice fulfilled, once at the beginning and then at the ending of Adventism. Sister White teaches that the parable has been and will be fulfilled to the very letter, and also that the parable is always to be understood as present truth, just as is the third angel.
Pasemon ngeunaan sapuluh parawan, anu ngagambarkeun pangalaman Adventisme, kalaksanakeun dua kali: sakali dina awalna, tuluy dina ahir Adventisme. Sister White ngajar yén pasemon éta geus kalaksanakeun sarta bakal kalaksanakeun nepi ka unggal jéntréna, sarta ogé yén pasemon éta salawasna kudu kahartos minangka kayaktian anu keur lumangsung ayeuna, sakumaha halna jeung malaikat katilu.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Kuring mindeng dirujuk kana misil sapuluh parawan, lima di antarana wijaksana, jeung lima bodo. Misil ieu geus jeung bakal digenepan nepi ka unggal rinci, sabab miboga panerapan husus keur mangsa ieu, sarta, saperti amanat malaikat katilu, geus digenepan jeung bakal terus jadi bebeneran kiwari nepi ka panutup jaman.” Review and Herald, 19 Agustus 1890.
Millerite Adventism fulfilled the waiting of the parable between their failed prediction of 1843 and the correct prediction of October 22, 1844. The prophetic details of this history are many and important, but I simply wish to identify that the parable of the ten virgins is directly connected to the third angel as Sister White just stated.
Adventisme Millerit ngalaksanakeun mangsa nungguan dina éta misil antara ramalan maranéhna anu gagal taun 1843 jeung ramalan anu leres pikeun 22 Oktober 1844. Rincian-rincian nubuat tina sajarah ieu téh loba tur penting, tapi sim kuring ngan saukur hoyong nangtukeun yén misil sapuluh parawan téh langsung patalina jeung malaikat katilu sakumaha nembé ditegeskeun ku Sister White.
From 1798 until October 22, 1844, the message of the first angel announced the opening of the judgment. Just before the judgment began the Midnight Cry of the parable of the ten virgins was fulfilled. Therefore, when the third angel announces the close of judgment, the announcement of the Midnight Cry will once again be repeated.
Ti taun 1798 nepi ka 22 Oktober 1844, amanat malaikat kahiji ngumumkeun dibukana pangadilan. Saacan pangadilan dimimitian, Pekik Tengah Peuting tina pasemon sapuluh parawan kacumponan. Ku sabab kitu, nalika malaikat katilu ngumumkeun ditutupna pangadilan, pangumuman ngeunaan Pekik Tengah Peuting bakal sakali deui diulang.
The recognition that the Protestant churches had rejected God’s message, thus becoming the daughters of Babylon, was the arrival of the second angel’s message and the beginning of the tarrying time in the parable that was being “fulfilled to the very letter.” The Lord did not return in 1843, He tarried to test and bless the virgins. The announcement of the second angel identifying the Protestant churches as daughters of Babylon was a call for those still in those fallen churches to come out and stand with the Millerites and their understanding of the prophecies. At the Exeter camp meeting Samuel Snow provided the evidence necessary to confirm the Lord’s coming on October 22, 1844, and the message of the Midnight Cry swept across the land like a tidal wave. Then the third angel arrived at the Great Disappointment of October 22, 1844.
Pangakuan yén gareja-gareja Protestan geus nampik amanat Allah, sahingga jadi putri-putri Babul, mangrupa datangna amanat malaikat kadua sarta awal tina mangsa ngadagoan dina ibarat anu keur “kacumponan nepi ka unggal jéntréna.” Gusti henteu sumping deui dina taun 1843; Anjeunna ngadagoan pikeun nguji jeung ngaberkahan para parawan. Pangumuman malaikat kadua anu nangtukeun yén gareja-gareja Protestan téh putri-putri Babul mangrupa panggero pikeun jalma-jalma anu masih aya dina gareja-gareja anu geus ragrag éta supaya kaluar sarta nangtung babarengan jeung kaum Millerit sarta pamahaman maranéhna ngeunaan nubuatan-nubuatan. Dina pasamoan kémah di Exeter, Samuel Snow nyayagikeun bukti anu diperlukeun pikeun negeskeun datangna Gusti dina 22 Oktober 1844, sarta amanat Patingtrim Tengah peuting nyapu sakuliah nagri lir ombak pasang anu ngaguludug. Tuluy malaikat katilu sumping dina Kuciwa Agung tanggal 22 Oktober 1844.
This was a brief summation of a beginning history that I have left out many points, in order to isolate a few points that seem more relevant to what we are addressing.
Ieu téh ringkesan singget tina hiji sajarah awal anu ku sim kuring geus loba bagianna ditinggalkeun, sangkan ngasingkeun sababaraha pokok anu katingalina leuwih aya patalina jeung naon anu keur urang bahas.
We will continue these thoughts in the next article.
Urang baris neraskeun ieu pamikiran dina artikel salajengna.