In the passage we are still addressing, which comments on Christ as the angel in Revelation ten that descends, Christ as the mighty angel illustrates “the part which He is acting in the closing scenes of the great controversy with Satan.” The “position” Christ took when He placed his right foot on the sea and left foot on dry land “denotes His supreme power and authority over the whole earth.” When Christ cried “with a loud voice,” He “cried” “as when a lion roareth.”
Dina petikan anu keur urang bahas kénéh, anu méré katerangan ngeunaan Kristus minangka malaikat dina Wahyu sapuluh anu turun, Kristus minangka malaikat anu perkasa ngagambarkeun “bagian anu keur Anjeunna lakonan dina adegan-adegan panutup tina papaséaan agung jeung Iblis.” “Posisi” anu dicandak ku Kristus nalika Anjeunna nempatkeun suku katuhuna dina laut jeung suku kéncana dina darat “nuduhkeun kakawasaan jeung wibawa-Na anu pangluhurna kana sakuliah bumi.” Nalika Kristus ngagero “kalawan sora tarik,” Anjeunna “ngagero” “saperti singa ngagaur.”
Christ will manifest His omnipotence in “the closing scenes of the great controversy” and when Christ manifests His omnipotence, He does so as the Lion of the tribe of Judah.
Kristus bakal nembongkeun kamahakawasaan-Na dina “adegan-adegan panutup tina papacangan agung,” jeung nalika Kristus nembongkeun kamahakawasaan-Na, Anjeunna ngalakukeunana salaku Singa ti suku Yuda.
“The Saviour is presented before John under the symbols of ‘the Lion of the tribe of Judah’ and of ‘a Lamb as it had been slain.’ Revelation 5:5, 6. These symbols represent the union of omnipotent power and self-sacrificing love. The Lion of Judah, so terrible to the rejectors of His grace, will be the Lamb of God to the obedient and faithful.” Acts of the Apostles, 589.
“Jurusalamet dipidangkeun ka hareupeun Yohanes dina lambang-lambang ‘Singa ti kaom Yuda’ jeung ‘Anak Domba saolah-olah geus dipaéhan.’ Wahyu 5:5, 6. Lambang-lambang ieu ngawakilan ngahijina kakawasaan anu Maha Kawasa jeung kanyaah anu rela ngorbankeun diri. Singa Yuda, anu kacida ngagebegkeunana ka jalma-jalma anu nampik rahmat-Na, bakal jadi Anak Domba Allah pikeun jalma-jalma anu taat jeung satia.” Rasul-Rasul, 589.
Christ’s manifestation as the Lion of the tribe of Judah emphasizes his work in both sealing and unsealing biblical prophecy, according to His divine timing. Just before human probation closes, when “the time is at hand” there will be an unsealing of a special Bible truth identifying “things which must shortly come to pass.”
Panyatakeun Kristus minangka Singa ti kaom Yuda negeskeun padamelan-Na boh dina nyégel boh dina muka segel nubuat Alkitab, nurutkeun waktu ilahi-Na. Pas saméméh mangsa kasempetan manusa réngsé, nalika “waktuna geus caket,” bakal aya pambukaan segel hiji bebeneran husus tina Alkitab anu ngaidentipikasi “hal-hal anu kudu geura kajadian.”
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Wahyu ti Yesus Kristus, anu dipaparinkeun ku Allah ka Anjeunna, pikeun nembongkeun ka para abdi-Na perkara-perkara anu kudu geura kajadian; sarta ku malaikat-Na Anjeunna ngutus jeung maparin tandana ka abdi-Na, Yohanes: anu geus méré kasaksian ngeunaan firman Allah, jeung ngeunaan kasaksian Yesus Kristus, sarta ngeunaan sagala perkara anu ku anjeunna geus katempo. Bagja jalma anu maca, jeung maranéhna anu ngadéngé kecap-kecap nubuat ieu, sarta miara perkara-perkara anu dituliskeun di jerona: sabab waktuna geus caket. Wahyu 1:1–3.
When the “time” that is “at hand” actually arrives into history there is a blessing pronounced upon those who read, hear “and keep those things which are written therein.” The special message is a time-sensitive message that is only recognizable when “the time is at hand.” Then—at that time, and not before—persons will be able to read, hear “and keep those things which are written” in the book of Revelation. When the “time is at hand” the blessing pronounced upon those who “readeth”, “hear” “and keep those things which are written therein” parallels the opening up of the book of Daniel at the “time of the end.”
Nalika “wanci” anu “geus deukeut” enya-enya sumping kana sajarah, aya hiji berkah anu dinyatakeun ka jalma-jalma anu maca, ngadangu, “jeung ngajaga hal-hal anu kaserat di jerona.” Pesen husus éta téh pesen anu kaiket ku waktuna, anu ngan bisa dipikawanoh nalika “wanci geus deukeut.” Tuluy—dina waktu éta, lain saméméhna—jalma-jalma bakal sanggup maca, ngadangu, “jeung ngajaga hal-hal anu kaserat” dina kitab Wahyu. Nalika “wanci geus deukeut,” berkah anu dinyatakeun ka jalma-jalma anu “maca,” “ngadangu,” “jeung ngajaga hal-hal anu kaserat di jerona” sajajar jeung kabukana kitab Daniel dina “waktu ahir.”
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, eh Daniel, reugeukeun kecap-kecap ieu, sarta segelkeun ieu kitab nepi ka mangsa ahir: loba anu bakal hilir mudik, sarta pangaweruh bakal nambahan. Daniel 12:4.
The “many” that are running “to and fro,” (which represents the study of God’s Word) are doing so at the “time of the end” when “the words” that had been “shut up” in “the book” of Daniel are unsealed. But there is another class of virgins running to and fro just after the Sunday law in the United States.
“Loba” anu keur maralak “ka ditu ka dieu,” (anu ngagambarkeun panalungtikan kana Firman Allah) ngalakukeun kitu dina “waktu ahir” nalika “kecap-kecap” anu geus “ditutup pageuh” dina “kitab” Daniel dibuka segelna. Tapi aya golongan parawan séjén anu maralak ka ditu ka dieu pas sanggeus hukum Minggu di Amérika Sarikat.
Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.
“Tenjo, bakal datang poé-poé éta,” saur PANGERAN Nu Maha Agung, “Kami bakal ngadatangkeun kalaparan di ieu nagri, lain kalaparan ku roti, lain ogé halabhab ku cai, tapi ku ngadangu firman PANGERAN. Maranéhna bakal ngumbara ti sagara ka sagara, jeung ti kalér nepi ka wétan, maranéhna bakal lulumpatan ka ditu ka dieu néangan firman PANGERAN, tapi moal manggihanana. Dina poé éta, para mojang nu éndah jeung para nonoman bakal tumpur ku halabhab. Maranéhna anu sumpah demi dosa Samaria, sarta nyebut, ‘Demi hirup allah anjeun, eh Dan!’ jeung, ‘Demi hirup ibadah Béersyéba!’ — maranéhna ogé bakal taringgul, sarta moal hudang deui salamina.” Amos 8:11–14.
The sin of Samaria was the sin represented by Ahab and Jezebel, Ahab representing the United States and Jezebel the Catholic church. Jezebel, Ahab and the false prophets at the confrontation with Elijah at Mount Carmel typify the Sunday law. At the confrontation there were two sets of unholy prophets, the prophets of Baal and the priests of the grove. Baal was one of the gods worshipped; the other that was worshipped in the groves was Ashtaroth. Baal was a male god and Ashtaroth was a female god. Together the male deity represents the state and the female the church.
Dosa Samaria nyaéta dosa anu digambarkeun ku Ahab jeung Isebel, Ahab ngagambarkeun Amérika Sarikat jeung Isebel ngagambarkeun garéja Katolik. Isebel, Ahab, jeung nabi-nabi palsu dina pasanggiri jeung Elia di Gunung Karmel mangrupa perlambang hukum Minggu. Dina éta pasanggiri aya dua golongan nabi najis, nyaéta nabi-nabi Baal jeung imam-imam leuweung. Baal téh salah sahiji déwa anu disembah; nu séjén anu disembah di leuweung-leuweung nyaéta Astarté. Baal nyaéta déwa lalaki jeung Astarté nyaéta déwa awéwé. Duanana, déwa lalaki ngagambarkeun nagara sarta déwa awéwé ngagambarkeun garéja.
The god that was set up in Dan was set up by Samaria’s first king Jeroboam, who erected a golden calf in both Bethel and Dan. Bethel means house of God and Dan means judgment, and together they represent the combination of church and state, which takes place in the United States in advance of the enforcement of Sunday-keeping. Those two golden calves were represented by Aaron’s golden calf.
Déwa anu dipasang di Dan téh dipasang ku Yarobam, raja kahiji Samaria, anu ngadegkeun anak sapi emas boh di Bétel boh di Dan. Bétel hartina imah Allah, ari Dan hartina pangadilan, sarta duanana babarengan ngawakilan gabungan garéja jeung nagara, anu kajadian di Amérika Sarikat saméméh diberlakukeunana pangreureuhan poé Minggu. Dua anak sapi emas éta dilambangkeun ku anak sapi emasna Harun.
A calf is a beast and a golden statue is an image, so the golden calf of Aaron and also the two golden calves of Jeroboam represent the combination of church and state that takes place just prior to the enforcement of the Sunday law in the United States. With Jeroboam, the two cities provide a second witness to the symbolism of the combination of church and state, which is defined as the image of the beast in the book of Revelation.
Anak sapi téh sato galak, jeung arca emas téh gambar; ku kituna, anak sapi emasna Harun, kitu deui dua anak sapi emasna Yéroboam, ngalambangkeun ngahijina garéja jeung nagara anu lumangsung pas saméméh dikuatkeunana hukum Minggu di Amérika Sarikat. Dina perkara Yéroboam, dua kota éta méré kasaksian kadua kana perlambang ngahijina garéja jeung nagara, anu dina kitab Wahyu dihartikeun minangka gambar sato galak.
The manner of Beersheba represents the covenant of Abraham. The first mention of the name “Beersheba” is in Genesis twenty-one, which is a passage that the apostle Paul employs to oppose those who were suggesting in his day that you must retain the ceremonial laws and circumcision in order to be saved. Paul uses the passage where the first mention of Beersheba is located. He employs that history to address two different and opposite covenants in the same story. Paul uses the son of the bondwoman (Ishmael) to represent a covenant that is based upon human power and contrasts Ishmael with Isaac who he employs to represent a covenant that is based upon God’s power. This passage of the Bible is the first time that Beersheba is mentioned, and later in history Paul employs that history to describe a situation in his personal history that had been illustrated in biblical history. Paul believed and taught that biblical history repeats.
Cara Beersyeba ngalambangkeun pajangjian Ibrahim. Mimiti kalina ngaran “Beersheba” disebut aya dina Kajadian dua puluh hiji, nyaéta hiji petikan anu ku rasul Paulus dipaké pikeun ngalawan jalma-jalma anu dina jamanna nyarankeun yén sangkan salamet, jalma kudu tetep nahan hukum-hukum upacara jeung sunat. Paulus ngagunakeun petikan tempat ayana sebutan mimiti ngeunaan Beersheba. Anjeunna ngagunakeun éta sajarah pikeun ngabahas dua pajangjian anu béda jeung silih sabalik dina carita anu sarua. Paulus ngagunakeun anak awewe beungkeutan (Ismael) pikeun ngalambangkeun hiji pajangjian anu dumasar kana kakawasaan manusa, sarta ngabandingkeun Ismael jeung Ishak anu ku anjeunna dipaké pikeun ngalambangkeun hiji pajangjian anu dumasar kana kakawasaan Allah. Ieu petikan Alkitab téh mangrupa kahiji kalina Beersheba disebut, sarta engké dina sajarah Paulus ngagunakeun éta sajarah pikeun nerangkeun hiji kaayaan dina sajarah pribadina anu geus dipintonkeun dina sajarah Alkitab. Paulus percaya jeung ngajar yén sajarah Alkitab ngulang deui.
Even though Paul uses this passage from Genesis twenty-one to illustrate two opposite covenants, in the passage there are two covenants that God makes with Abraham, but they are not the two covenants that Paul derives from the story. In the passage God again promised to fulfill His promise of making Abraham the father of many nations through Isaac and He also promised that He would make Ishmael the father of a great nation. One passage of Scripture, four covenants referenced, and it’s the first time Beersheba is mentioned in Scriptures.
Sanajan Paulus ngagunakeun ieu petikan tina Kajadian dua puluh hiji pikeun ngajentrekeun dua perjangjian anu silih sabalikna, dina éta petikan aya dua perjangjian anu ku Allah didamel jeung Ibrahim, tapi éta lain dua perjangjian anu ku Paulus dicindekkeun tina éta carita. Dina éta petikan Allah deui jangji bakal ngalaksanakeun jangji-Na pikeun ngajadikeun Ibrahim bapa loba bangsa ngaliwatan Ishak, sarta Anjeunna ogé jangji yén Anjeunna bakal ngajadikeun Ismail bapa hiji bangsa anu agung. Hiji petikan Kitab Suci, opat perjangjian anu dirujuk, sarta ieu mangrupa kahiji kalina Beerseba disebatkeun dina Kitab Suci.
Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac. And the thing was very grievous in Abraham’s sight because of his son. And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called. And also of the son of the bondwoman will I make a nation, because he is thy seed. And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beersheba. Genesis 21:10–14.
Ku sabab éta manehna nyarios ka Ibrahim, “Usir éta awéwé budak jeung anakna; sabab anak ti éta awéwé budak moal jadi ahli waris babarengan jeung anak kuring, nyaéta Ishak.” Jeung éta perkara kacida matak prihatinna dina paningal Ibrahim ku sabab anakna. Tapi Allah ngadawuh ka Ibrahim, “Ulah nepi ka éta matak prihatin dina paningal anjeun ku sabab éta budak lalaki, jeung ku sabab awéwé budak anjeun; dina sagala hal anu geus diucapkeun ku Sarah ka anjeun, dengekeun sora dirina; sabab dina Ishak turunan anjeun bakal disebut. Jeung ngeunaan anak ti awéwé budak éta ogé, Kami bakal ngajadikeun anjeunna hiji bangsa, sabab anjeunna téh turunan anjeun.” Jeung Ibrahim hudang isuk-isuk kénéh, tuluy nyandak roti jeung hiji kirbat cai, sarta mikeun éta ka Hagar, ditumpangkeun kana taktakna, jeung budakna, tuluy ngantepkeun manehna indit; sarta manehna indit, tuluy ngumbara di tanah gurun Bersyeba. Kajadian 21:10–14.
Beersheba represents the covenant of Abraham. In the very same chapter Abraham also made a covenant with Abimelech.
Bersyeba ngagambarkeun perjangjian Ibrahim. Dina pasal anu sarua, Ibrahim ogé ngayakeun hiji perjangjian jeung Abimelek.
And it came to pass at that time, that Abimelech and Phichol the chief captain of his host spake unto Abraham, saying, God is with thee in all that thou doest: Now therefore swear unto me here by God that thou wilt not deal falsely with me, nor with my son, nor with my son’s son: but according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned. And Abraham said, I will swear.
Kajadian dina mangsa éta, Abimelek jeung Pikhol, panglima utama pasukanana, nyarita ka Ibrahim, pokna, “Allah nyarengan ka maneh dina sagala anu ku maneh dipigawé. Ku sabab kitu ayeuna, sumpahkeun ka kami di dieu demi Allah, yén maneh moal ngalakukeun kalicikan ka kami, boh ka anak kami, boh ka incu kami; sabalikna, nurutkeun kana kahadean anu geus kami lampahkeun ka maneh, kitu deui maneh kudu ngalampahkeun ka kami jeung ka nagri tempat maneh cicing salaku urang asing.” Jeung Ibrahim ngawaler, “Kami bakal sumpah.”
And Abraham reproved Abimelech because of a well of water, which Abimelech’s servants had violently taken away. And Abimelech said, I wot not who hath done this thing: neither didst thou tell me, neither yet heard I of it, but to day.
Tuluy Ibrahim ngingetan ka Abimelik ku lantaran hiji sumur cai, anu ku para abdi Abimelik geus direbut kalawan kekerasan. Jeung saur Abimelik, “Kaula teu terang saha anu geus ngalakonan ieu perkara; sarta maneh oge teu maparin nyaho ka kaula, jeung kaula oge can ngadangu hal ieu iwal ti poe ieu.”
And Abraham took sheep and oxen, and gave them unto Abimelech; and both of them made a covenant. And Abraham set seven ewe lambs of the flock by themselves. And Abimelech said unto Abraham, What mean these seven ewe lambs which thou hast set by themselves?
Jeung Ibrahim nyandak domba jeung sapi, tuluy dipasrahkeun ka Abimelek; sarta maranéhna duaan nyieun hiji pasatujuan. Jeung Ibrahim misahkeun tujuh anak domba bikang ti éta ingon-ingon. Tuluy Abimelek ngadawuh ka Ibrahim, “Naon hartina ieu tujuh anak domba bikang anu ku anjeun dipisahkeun?”
And he said, For these seven ewe lambs shalt thou take of my hand, that they may be a witness unto me, that I have digged this well. Wherefore he called that place Beersheba; because there they sware both of them. Thus they made a covenant at Beersheba: then Abimelech rose up, and Phichol the chief captain of his host, and they returned into the land of the Philistines. And Abraham planted a grove in Beersheba, and called there on the name of the Lord, the everlasting God.
Jeung anjeunna ngandika, “Tujuh anak domba bikang ieu kudu ku maneh ditarima tina panangan kuring, supaya éta jadi kasaksian pikeun kuring, yen kuring anu geus ngagali sumur ieu.” Ku sabab eta tempat eta dingaranan Beersheba, lantaran di dinya maranehna duaan geus sumpah. Kitu maranehna ngayakeun hiji perjangjian di Beersheba; tuluy Abimelekh gugah, kitu deui Pikhol, panglima utama pasukanana, sarta maranehna mulang ka tanah urang Pelisti. Jeung Ibrahim melak hiji rungkun tatangkalan di Beersheba, sarta di dinya anjeunna nyebut kana asma PANGERAN, Allah anu langgeng.
And Abraham sojourned in the Philistines’ land many days. Genesis 21:22–34.
Jeung Ibrahim nyicingan di tanah urang Pilistin salila sababaraha poé. Kajadian 21:22–34.
Beersheba is the symbol of God’s covenant with Abraham. There are several covenant histories marked in the Bible that connect Beersheba with Abraham’s covenant. “Beer” means well and “sheba” means “seven.” Sheba is the same Hebrew word that is translated as “seven times” that William Miller correctly understood to represent the prophecy of twenty-five hundred and twenty years in Leviticus twenty-six. It was the very first “time prophecy” he discovered, and it was the first foundational truth to be set aside in 1863. In the passage where the word “sheba” is translated as “seven times” in four different verses, the punishment of God that is represented by the “seven times” is called “the quarrel of my covenant.”
Bersyeba téh lambang tina perjangjian Allah jeung Ibrahim. Aya sababaraha riwayat perjangjian anu ditandaan dina Alkitab nu ngahubungkeun Bersyeba jeung perjangjian Ibrahim. “Beer” hartina sumur, sedengkeun “sheba” hartina “tujuh.” Sheba nyaéta kecap Ibrani anu sarua nu ditarjamahkeun jadi “tujuh kali,” anu ku William Miller leres kahartikeun ngawakilan nubuat dua rébu lima ratus dua puluh taun dina Imamat dua puluh genep. Éta mangrupikeun “nubuat waktu” anu pangheulana kapanggih ku anjeunna, sarta éta ogé bebeneran dasar anu pangheulana disisihkeun dina taun 1863. Dina petikan tempat kecap “sheba” ditarjamahkeun jadi “tujuh kali” dina opat ayat anu béda, hukuman Allah anu dilambangkeun ku “tujuh kali” éta disebut “pacogrégan tina perjangjian Kami.”
Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.
Mangka Kami ogé baris ngalampahkeun ka maraneh kalayan nentang, sarta bakal ngahukum maraneh nepi ka tujuh kali lipet ku sabab dosa-dosa maraneh. Jeung Kami bakal ngadatangkeun pedang ka maraneh, anu baris males pasaliah kana perjangjian Kami; jeung lamun maraneh ngumpul babarengan di jero kota-kota maraneh, Kami bakal ngutus pagebug ka tengah maraneh; sarta maraneh bakal dipasrahkeun kana leungeun musuh. Leviticus 26:24, 25.
The word translated as “seven times” and represents the “quarrel” of God’s covenant in Leviticus twenty-six, which is “sheba” in the word Beersheba, is also translated twice in the book of Daniel once as “the oath” that is written in the law of Moses and once as “the curse.” Both the “oath” and the “curse” are translated from the word “sheba” for it not only means ‘seven’ but it includes the concept of a covenant or “oath” that if broken produces a “curse.”
Kecap anu ditarjamahkeun jadi “tujuh kali” sarta ngawakilan “pasulayan” tina perjangjian Allah dina Imamat dua puluh genep, nyaéta “sheba” dina kecap Bersyeba, ogé ditarjamahkeun dua kali dina kitab Daniel: sakali jadi “sumpah” anu katulis dina hukum Musa, jeung sakali deui jadi “kutuk.” Boh “sumpah” boh “kutuk” ditarjamahkeun tina kecap “sheba,” sabab éta lain ngan ukur hartina ‘tujuh,’ tapi ogé ngawengku konsép hiji perjangjian atawa “sumpah” anu lamun dilanggar ngahasilkeun hiji “kutuk.”
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.
Enya, sakumna Israil parantos ngalanggar hukum-Mantenna, malahan ku nyimpang, nepi ka teu ngadangu kana sora-Mantenna; ku sabab éta kutuk parantos dicurahkeun ka kami, kitu deui sumpah anu kaserat dina hukum Musa, abdi Allah, sabab kami parantos dosa ka Anjeunna. Daniel 9:11.
The word “sheba” or seven that represented seven lambs offered at a well at Beersheba represents the covenant. And God’s covenant or His oath states that the obedient live and the disobedient die.
Kecap “sheba” atawa tujuh, anu ngagambarkeun tujuh domba bikang anu dipasrahkeun di hiji sumur di Beersheba, ngalambangkeun perjangjian. Jeung perjangjian Allah atawa sumpah-Na nyatakeun yén anu taat hirup, ari anu henteu taat maot.
Beersheba symbolizes the covenant that is represented by the faith of Abraham. So, when the “fair virgins” of Amos eight, who are also the “foolish virgins” of Matthew twenty-five, who are also the “wicked” of Daniel twelve are swearing “by the sin of Samaria” they are swearing allegiance to the mark of Jezebel (the papacy) who has committed fornication with Ahab (the United Nations) and who rules over the image of the beast (the United States).
Bersyeba ngalambangkeun perjangjian anu diwakilan ku iman Ibrahim. Ku sabab kitu, nalika “parawan-parawan geulis” dina Amos dalapan, anu ogé nyaéta “parawan-parawan bodo” dina Mateus dua puluh lima, anu ogé nyaéta jalma-jalma “jahat” dina Daniel dua belas, keur sumpah “demi dosa Samaria,” maranéhna keur nyumpahkeun kasatiaan ka tanda Izébél (kapapaan) anu geus ngalakukeun cabul jeung Ahab (Perserikatan Bangsa-Bangsa), sarta anu maréntah kana gambar sato galak éta (Amérika Sarikat).
When those very same “fair virgins” say “Thy god, O Dan, liveth,” they are bowing down to the golden image of a calf as identified by two witnesses (Aaron and Jeroboam). The golden calf represents the image of the beast, which is the combination of church and state.
Nalika “parawan geulis” éta pisan nyebut, “Demi hirupna allah anjeun, hé Dan,” maranéhna keur sujud ka gambar emas anak sapi sakumaha geus ditegeskeun ku dua saksi (Harun jeung Yarobeam). Anak sapi emas ngalambangkeun gambar sato galak, nyaéta gabungan antara garéja jeung nagara.
When those same virgins claim the “manner” of Beersheba “liveth,” the word “manner” means “way.” This is the very same word that is used to identify the “ways” of the “old paths” in Jeremiah 6:16. Those virgins are saying that even though they have bowed to the image of the beast and accepted the mark of his authority that they are still children of Abraham. They are frantically running to and fro in God’s Word looking for the message represented by the “east” and the “north” and from “sea to sea,” and still claiming to be Seventh-day Adventists, but it is too late.
Nalika para parawan anu sarua éta ngaku yén “jalan” Beersheba “hirup,” kecap “jalan” hartina “cara.” Ieu téh kecap anu sarua pisan anu dipaké pikeun nandaan “jalan-jalan” tina “lalampahan-lalampahan baheula” dina Yermia 6:16. Para parawan éta keur nyebutkeun yén sanajan maranéhna geus sujud ka gambar sato galak sarta narima tanda kakawasaanana, maranéhna masih kénéh anak-anak Ibrahim. Maranéhna kalayan panik ngajalankeun ka ditu ka dieu dina Firman Allah neangan amanat anu dilambangkeun ku “wétan” jeung “kalér” sarta ti “laut ka laut,” bari masih ngaku dirina minangka Advent Hari Katujuh, tapi geus kasép teuing.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:44, 45.
Tapi beja ti wetan jeung ti kalér bakal ngagegerkeun anjeunna; ku sabab éta anjeunna bakal maju kalayan amarah anu gedé pikeun ngancurkeun, jeung pikeun ngabinasakeun pisan loba jalma. Jeung anjeunna bakal ngadegkeun kemah-kemah karatonana di antara sagara-sagara, dina gunung suci anu mulya; sanajan kitu anjeunna bakal nepi ka ahirna, jeung moal aya saurang ogé anu nulungan anjeunna. Daniel 11:44, 45.
Those virgins are looking for the message of these previous two verses. The final warning message that was unsealed at the time of the end in 1989, when, as described in Daniel eleven, verse forty, the “countries” representing the former Soviet Union were swept away by the papacy and the United States, identifies the final rise and fall of the papacy. In these two verses a message represented by the east and the north enrages the king of the north (the pope) and the final persecution begins, and it ends in verse forty-five when the papacy plants the “tabernacles” which comes from the Hebrew word meaning “tent,” (tent is a symbol of a church), but it’s “the tabernacle” of his “palace,” which represents a state. Where he places the tent that represents the combination of church and state, or as John calls it in the Revelation, the image of the beast, is “between the seas,” in the plural. The fair virgins are looking for the final warning message represented in verses forty-four and forty-five of Daniel eleven, and in the very next verse Michael stands up and probation closes. And at that time Amos 8:14 says that the fair virgins “shall fall, and never rise up again.”
Eta parawan éta keur néangan amanat tina dua ayat saméméhna ieu. Amanat panggeuing panungtungan anu dibuka segelna dina mangsa ahir dina taun 1989, nalika, sakumaha dijelaskeun dina Daniel pasal sabelas ayat opat puluh, “nagara-nagara” anu ngalambangkeun urut Uni Soviét disapu ku kapausan jeung Amérika Sarikat, ngaidéntifikasi naékna jeung ragragna kapausan anu panungtungan. Dina dua ayat ieu aya hiji amanat anu dilambangkeun ku beulah wétan jeung kalér, anu ngamurkaan raja ti kalér (paus), tuluy panganiayaan panungtungan dimimitian, sarta éta réngsé dina ayat opat puluh lima nalika kapausan nanjeurkeun “tabernakel-tabernakel,” anu asalna tina kecap Ibrani anu hartina “tenda,” (tenda téh lambang hiji garéja), tapi éta téh “tabernakel” karatonna, anu ngalambangkeun hiji nagara. Tempat anjeunna nempatkeun tenda anu ngalambangkeun gabungan garéja jeung nagara, atawa sakumaha ku Yohanes disebut dina Wahyu, gambar sato galak éta, nyaéta “di antara laut-laut,” dina wangun jamak. Parawan-parawan geulis téh keur néangan amanat panggeuing panungtungan anu dilambangkeun dina ayat opat puluh opat jeung opat puluh lima tina Daniel pasal sabelas, sarta dina ayat salajengna pisan Mikail nangtung, jeung mangsa kasempetan ditutup. Jeung dina waktu éta Amos 8:14 nyebutkeun yén parawan-parawan geulis éta “bakal rugrug, sarta moal kungsi hudang deui.”
When the fair virgins claim to be Seventh-day Adventists at the very time they are bowing to the image of the beast they are represented by John as Jews who say they are Jews but are not. They are claiming to be the children of Abraham, but they do lie.
Nalika para parawan éndah ngaku yén maranéhna téh umat Advent Poé Katujuh dina mangsa anu sarua maranéhna keur sujud ka gambar sato galak, ku Yohanes maranéhna digambarkeun minangka urang Yahudi anu nyebut dirina urang Yahudi padahal lain. Maranéhna ngaku yén dirina téh anak-anak Ibrahim, tapi maranéhna mémang ngabohong.
Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:9.
Tingal, Kami baris ngajadikeun maranéhna ti sinagoga Iblis, anu ngaku dirina urang Yahudi, padahal lain, tapi ngabohong; tingal, Kami baris ngajadikeun maranéhna datang jeung sujud di hareupeun suku anjeun, sarta nyaho yén Kami geus mikanyaah ka anjeun. Wahyu 3:9.
They have accepted the mark of the papacy and thus have accepted his character. They profess to be Jews, or they profess to be Sabbath-keeping Adventists, but they then have the character of the pope, who among other things sits “in the temple of God.” They profess to be Adventists, or they profess to be in the Adventist temple, but they are no more Adventists than the pope is Christian.
Aranjeunna geus narima tanda kapausan, ku kituna maranéhna ogé geus narima watakna. Maranéhna ngaku dirina urang Yahudi, atawa maranéhna ngaku dirina Adventis nu ngajaga poé Sabat, tapi saterusna maranéhna miboga watak paus, anu, di antara hal-hal séjén, linggih “di jero Bait Allah.” Maranéhna ngaku dirina Adventis, atawa maranéhna ngaku dirina aya di jero bait Adventis, tapi maranéhna henteu leuwih Adventis batan paus téh urang Kristen.
Those running “to and fro” seeking “the word of the Lord” are not “the wise” identified in the book of Daniel—but they are identified as “virgins.” It is obvious that those who are wandering, starving and dying of thirst in the verses do not “understand” the “words of the Lord” for they are seeking that very thing in the verses. The Word of the Lord that is revealed just before probation closes is the Revelation of Jesus Christ, and the foolish, wicked or “fair virgins” are those who did not understand the increase of knowledge from the book of Daniel. They did not have the necessary oil to follow on to the wedding as Matthew teaches.
Jalma-jalma anu ngajalankeun “ka ditu ka dieu” néangan “firman PANGERAN” lain “anu wijaksana” sakumaha anu diidéntifikasi dina kitab Daniel—nanging maranéhna diidéntifikasi minangka “parawan.” Jelas yén jalma-jalma anu ngumbara, kalaparan, jeung paéh ku halabhab dina ayat-ayat éta henteu “ngarti” kana “firman-firman PANGERAN,” sabab maranéhna keur néangan éta pisan dina ayat-ayat éta. Firman PANGERAN anu diungkabkeun pas saméméh masa kasempetan rahmat ditutup nyaéta Wahyu Yesus Kristus, sarta anu bodo, jahat, atawa “parawan-parawan geulis” téh nya éta jalma-jalma anu henteu ngarti kana nambahanana pangaweruh tina kitab Daniel. Maranéhna henteu miboga minyak anu diperlukeun pikeun neruskeun kana pesta kawinan sakumaha diajarkeun ku Mateus.
That “famine” is the close of probation. Amos’ “virgins” who are seeking for bread (the Word of God) and water (the Holy Spirit) in the verses, are Daniel’s “wicked” that do not “understand”. They are Matthew’s foolish virgins who are seeking for the Holy Spirit, which together on three witnesses identifies those who realize their opportunity to prepare for the marriage is past and they have no garment to go to the wedding, for they refused to “hear” the special message that is now being unsealed. From the time when the special message is unsealed, until the close of probation is the time of the last call for salvation. To come to that time unprepared is to prepare to hear the words, “Too late!”
“Kalaparan” éta nyaéta panutupan masa kasempetan. “Parawan” dina kitab Amos anu dina ayat-ayat éta keur néangan roti (Firman Allah) jeung cai (Roh Suci), nyaéta “jalma-jalma jahat” dina kitab Daniel anu “teu ngarti”. Maranéhna téh parawan-parawan bodo dina Injil Mateus anu keur néangan Roh Suci, anu ku tilu saksi babarengan ngaidentipikasi jalma-jalma anu sadar yén kasempetan maranéhna pikeun nyiapkeun diri pikeun panganténan geus kaliwat, sarta maranéhna teu boga pakean pikeun indit ka pesta kawinan, sabab maranéhna nolak “ngadéngé” amanat husus anu ayeuna keur dibuka segelna. Ti mimiti waktu amanat husus éta dibuka segelna, nepi ka panutupan masa kasempetan, éta téh mangsa panggero panungtungan pikeun kasalametan. Datang ka mangsa éta dina kaayaan teu siap, sarua jeung nyiapkeun diri pikeun ngadéngé kecap-kecap, “Kacida telatna!”
“There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.
“Aya hiji dunya anu keur ngagolér dina kajahatan, dina panipuan jeung kasasaran, dina kalangkang pati sorangan,—saré, saré. Saha anu ngarasa nyeri jiwa pikeun ngahudangkeun maranéhna? Sora naon anu sanggup ngahontal maranéhna? Pikiran kuring kabawa ka mangsa nu bakal datang, nalika tanda éta bakal dipasihkeun. ‘Tingal, Mempelai Lalaki datang; kaluarlah maranéh pikeun nepungan Anjeunna.’ Tapi sabagian bakal geus ngalambatkeun pikeun meunangkeun minyak guna ngeusian deui lampu maranéhna, sarta kasép teuing maranéhna bakal manggihan yén tabiat, anu dilambangkeun ku minyak éta, teu bisa dipindahkeun.” Review and Herald, 11 Pébruari 1896.
The prophetic line represented by the parable of the ten virgins uses oil to represent character, but “the golden oil” and “holy oil” also represents the messages of “God’s Spirit.”
Garis nubuat anu dilambangkeun ku misil sapuluh parawan ngagunakeun minyak pikeun ngawakilan karakter, nanging “minyak emas” jeung “minyak suci” ogé ngawakilan pesen-pesen tina “Roh Allah.”
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Anu geus diurapan anu nangtung di gigireun Gusti nu kagungan sakumna bumi, miboga kalungguhan anu baheulana dipaparinkeun ka Sétan minangka kerub nu nyalindung. Ku mahluk-mahluk suci anu ngurilingan tahta-Na, Gusti ngajaga komunikasi anu teu pegat-pegat jeung pangeusi bumi. Minyak emas éta ngalambangkeun rahmat anu ku Allah dipaké pikeun terus nyumponan lampu-lampu jalma-jalma percaya, supaya ulah ngagegedeg tuluy pareum. Lamun henteu ku sabab minyak suci ieu dituang ti sawarga ngaliwatan pesen-pesen Roh Allah, tanaga-tanaga kajahatan tangtu bakal ngawasaan manusa sapinuhna.
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
Allah dihina lamun urang henteu narima wahyu-wahyu anu dikirimkeun ku Anjeunna ka urang. Ku kituna urang nampik minyak emas anu ku Anjeunna rek dicurkeun kana jiwa urang supaya ditepikeun ka jalma-jalma anu aya dina poek. Nalika panggero éta datang, “Lah, panganten lalaki datang; kaluarlah maraneh pikeun nepungan anjeunna,” maranéhanana anu henteu narima minyak suci, anu henteu miara kurnia Kristus dina hate maranéhanana, bakal manggihan, saperti parawan-parawan bodo, yén maranéhanana henteu siap nepungan Gustina. Dina dirina sorangan maranéhanana henteu miboga kakuatan pikeun meunangkeun minyak éta, sarta hirup maranéhanana ruksak. Tapi lamun Roh Suci Allah dipénta, lamun urang ngadu’a, saperti Musa ngadu’a, “Témbongkeun ka abdi kamulyaan-Manten,” kanyaah Allah bakal dicurahkan kana hate urang. Ngaliwatan pipa-pipa emas, minyak emas éta bakal ditepikeun ka urang. “Henteu ku kakawasaan, lain ku kakuatan, tapi ku Roh Kami, saur PANGERAN semesta alam.” Ku narima pancaran caang Panonpoé Kabeneran, anak-anak Allah caang minangka lampu-lampu di dunya.” Review and Herald, July 20, 1897.
Those running “to and fro” in Amos add to the testimony identifying the class of Seventh-day Adventist’s that reject their responsibility to “understand” the special message from the book of Revelation that is unsealed when “the time is at hand.”
Jalma-jalma anu lumpat “ka ditu ka dieu” dina kitab Amos nambahan kana kasaksian anu ngaidentipikasi golongan Seventh-day Adventist anu nolak tanggung jawabna pikeun “ngarti” kana amanat husus tina kitab Wahyu anu dibuka segélna nalika “waktuna geus deukeut.”
“We are now living in a most perilous time, and not one of us should be tardy in seeking a preparation for the coming of Christ. Let none follow the example of the foolish virgins, and think that it will be safe to wait until the crisis comes before gaining a preparation of character to stand in that time. It will be too late to seek for the righteousness of Christ when the guests are called in and examined. Now is the time to put on the righteousness of Christ,—the wedding garment that will fit you to enter into the marriage supper of the Lamb. In the parable, the foolish virgins are represented as begging for oil, and failing to receive it at their request. This is symbolic of those who have not prepared themselves by developing a character to stand in a time of crisis. It is as if they should go to their neighbors and say, Give me your character, or I shall be lost. Those that were wise could not impart their oil to the flickering lamps of the foolish virgins. Character is not transferable. It is not to be bought or sold; it is to be acquired. The Lord has given to every individual an opportunity to obtain a righteous character through the hours of probation; but he has not provided a way by which one human agent may impart to another the character which he has developed by going through hard experiences, by learning lessons from the great Teacher, so that he can manifest patience under trial, and exercise faith so that he can remove mountains of impossibility. It is impossible to impart the fragrance of love,—to give to another gentleness, tact, and perseverance. It is impossible for one human heart to pour into another the love of God and humanity.
“Ayeuna urang hirup dina mangsa anu pang bahaya, sarta ulah aya saurang ogé di antara urang anu ngalalaworakeun dina milarian pangersa pikeun kadatangan Kristus. Ulah aya anu nuturkeun conto parawan-parawan bodo, sarta nganggap yén bakal aman upama ngadagoan nepi ka krisis datang saméméh meunangkeun pangersa watak pikeun nangtung dina mangsa éta. Bakal kasuhun teuing pikeun neangan kabeneran Kristus nalika para tamu geus diasupkeun sarta dipariksa. Ayeuna lah waktuna pikeun ngagem kabeneran Kristus,—jubah kawinan anu bakal ngalayakkeun aranjeun pikeun asup kana pésta kawinan Anak Domba. Dina misil éta, parawan-parawan bodo digambarkeun keur ménta minyak, tapi gagal narimana sakumaha anu dipénta ku maranéhna. Ieu ngalambangkeun jalma-jalma anu can nyiapkeun dirina ku mekarkeun watak anu sanggup nangtung dina mangsa krisis. Saolah-olah maranéhna indit ka tatanggana tuluy nyebut, Pasihan abdi watak anjeun, upami henteu abdi bakal binasa. Maranéhna anu wijaksana teu bisa maparin minyakna ka lampu-lampu parawan bodo anu keur kedap-kedip. Watak teu bisa dipindahkeun. Eta lain barang anu bisa dibeuli atawa dijual; eta kudu dihontal. Gusti parantos maparin ka unggal jalma kasempetan pikeun meunangkeun watak anu bener salila jam-jam mangsa pangujian; nanging Anjeunna teu nyadiakeun jalan ku mana hiji alat manusa bisa maparin ka nu séjén watak anu geus dimekarkeun ku jalan ngaliwatan pangalaman anu hésé, ku diajar palajaran ti Guru Agung, nepi ka manéhna bisa nembongkeun kasabaran dina panalangsara, sarta ngalaksanakeun iman nepi ka bisa mindahkeun gunung-gunung kateumungkinan. Mustahil pikeun maparin seungitna kanyaah,—pikeun mikeun ka nu séjén kalembutan, kacerdikan, jeung katekunan. Mustahil pikeun hiji hate manusa ngucurkeun kana hate nu séjén kanyaah ka Allah jeung ka umat manusa.”
“But the day is coming, and it is close upon us, when every phase of character will be revealed by special temptation. Those who remain true to principle, who exercise faith to the end, will be those who have proved true under test and trial during the previous hours of their probation, and have formed characters after the likeness of Christ. It will be those who have cultivated close acquaintance with Christ, who, through his wisdom and grace, are partakers of the divine nature. But no human being can give to another, heart-devotion and noble qualities of mind, and supply his deficiencies with moral power. We can each do much for each other by giving to men a Christlike example, thus influencing them to go to Christ for the righteousness without which they cannot stand in the judgment. Men should prayerfully consider the important matter of character-building, and frame their characters after the divine model.” The Youth’s Instructor, January 16, 1896.
“Tapi éta poé keur datang, malah geus caket ka urang, nalika unggal rupa tabiat bakal dinyatakeun ku panggodaan anu husus. Jalma-jalma anu tetep satia kana asas, anu ngalaksanakeun iman nepi ka ahir, nyaéta maranéhna anu geus kabuktian satia dina uji jeung cobaan salila jam-jam saméméhna dina mangsa kasempetan maranéhna, sarta geus ngawangun tabiat nurutkeun kasaruaan Kristus. Anu bakal kitu téh nya éta maranéhna anu geus ngokolakeun pangaweruh anu raket jeung Kristus, anu, ku hikmah jeung kurnia-Na, meunang bagian dina kodrat ilahi. Tapi taya saurang manusa ogé anu bisa masihan ka nu séjén pangbakti hate jeung sipat-sipat mulya tina pikiran, sarta ngeusian kakuranganana ku kakuatan moral. Urang masing-masing bisa ngalakukeun loba pikeun sasama ku méré ka manusa conto anu siga Kristus, ku kituna mangaruhan maranéhna sangkan indit ka Kristus pikeun narima kabeneran anu tanpa éta maranéhna moal bisa nangtung dina pangadilan. Manusa kudu kalayan daria nganggap perkara anu penting ngeunaan pangwangunan tabiat, sarta ngawangun tabiat maranéhna nurutkeun pola ilahi.” The Youth’s Instructor, January 16, 1896.