And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.
Jeung nalika Anjeunna muka meterai nu katujuh, jadi sepi di sawarga kira-kira satengah jam lilana. Tuluy kuring ningali tujuh malaikat anu ngadeg di payuneun Allah; sarta ka maranéhna dipaparinkeun tujuh tarompet. Jeung malaikat séjén sumping sarta nangtung di altar, nyepeng pedupaan emas; sarta ka anjeunna dipaparinkeun menyan anu loba, sangkan anjeunna ngahaturkeun éta bareng jeung doa sakumna umat suci dina altar emas anu aya di payuneun tahta. Jeung haseup menyan éta, anu sumping bareng jeung doa-doa umat suci, naék ka payuneun Allah tina leungeun malaikat éta. Jeung malaikat éta nyandak pedupaan, tuluy dieusian ku seuneu tina altar, sarta dialungkeun ka bumi; tuluy aya sora-sora, guludug-guludug, kilat-kilat, jeung lini. Wahyu 8:1–5.
We are addressing the outpouring of holy fire from the heavenly sanctuary, during the history that the United States is going to bring down unholy fire from the first heaven. The revelation of what the seven thunders uttered in Revelation chapter ten, was to be sealed up until just before probation closed. Probation is also represented as on the verge of closing when the seventh seal is opened.
Urang keur nyanghareupan curahan seuneu suci ti sanctuari sawarga, dina mangsa sajarah nalika Amérika Sarikat bakal nurunkeun seuneu anu teu suci ti langit kahiji. Wahyu ngeunaan naon anu diucapkeun ku tujuh guludug dina Wahyu pasal sapuluh kudu disegel nepi ka pas saméméh masa kasempetan rahmat ditutup. Masa kasempetan rahmat ogé digambarkeun keur ampir ditutup nalika meterai katujuh dibuka.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Sarta anjeunna ngandika ka abdi, “Ulah nyégél kecap-kecap nubuat tina kitab ieu, sabab waktuna geus caket. Sing saha anu teu adil, mugi tetep dina kateuadilanna; jeung sing saha anu najis, mugi tetep dina kanajisanana; jeung sing saha anu bener, mugi tetep dina kabeneranna; jeung sing saha anu suci, mugi tetep dina kasucianana.” Wahyu 22:10, 11.
The opening of the seventh seal takes place as the seven angels prepare to sound.
Kabukana meterai nu katujuh lumangsung nalika tujuh malaikat nyiapkeun diri pikeun niup tarompét.
And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:6.
Jeung tujuh malaikat anu nyekel tujuh tarompét éta nyiapkeun dirina pikeun ngageuingkeunana. Wahyu 8:6.
When probation closes, “no man” is “able to enter the temple,” for the intercession of Christ for men’s sins has ended. Probation has closed, and the seven angels are commanded to pour out the vials of God’s wrath.
Nalika panto rahmat ditutup, “teu aya saurang ogé” anu “mampuh asup ka Bait Allah,” sabab pangantaraan Kristus pikeun dosa-dosa manusa geus réngsé. Panto rahmat geus ditutup, sarta tujuh malaikat diparéntahkeun pikeun nyiramkeun bokor-bokor murka Allah.
And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. And I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth. Revelation 15:8, 16:1.
Sarta Bait Allah pinuh ku haseup tina kamulyaan Allah, jeung tina kakawasaan-Na; sarta taya saurang ogé anu sanggup asup ka jero Bait Allah, nepi ka réngsé tujuh bala tina tujuh malaikat éta. Sarta kuring ngadéngé sora anu tarik ti jero Bait Allah nyarios ka tujuh malaikat éta, “Arindit, sarta tumpahkeun cawan-cawan murka Allah ka bumi.” Wahyu 15:8, 16:1.
There is no indication that the seven angels that sound the seven trumpets in Revelation chapters nine through eleven, are different from the seven angels that pour out the seven last plagues. On the contrary, the prophetic characteristics of the judgments represented by the seven trumpets, parallel the location and the effects of the seven vials of God’s wrath in chapter sixteen. As a more direct linkage, the trumpet judgments are directly called plagues.
Henteu aya tanda yén tujuh malaikat anu niup tujuh tarompet dina Wahyu bab salapan nepi ka sabelas téh béda ti tujuh malaikat anu ngucurkeun tujuh bala panungtungan. Sabalikna, ciri-ciri profétis tina hukuman anu dilambangkeun ku tujuh tarompet téh sajajar jeung tempatna sarta pangaruhna tina tujuh cawan murka Allah dina bab genep welas. Salaku patalina anu leuwih langsung, hukuman-hukuman tarompet éta sacara langsung disebut bala.
And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk. Revelation 9:20.
Jeung sesa jalma anu henteu tiwas ku ieu bala, tetep henteu tobat tina pagawean leungeun maranéhna, supaya maranéhna henteu nyembah ka setan-setan, jeung ka arca-arca tina emas, pérak, tambaga, batu, jeung kai, anu henteu bisa ningali, henteu bisa ngadéngé, sarta henteu bisa leumpang. Wahyu 9:20.
The opening of the seventh seal is purposely set within the context of the nearness of the close of probation. The seventh seal represents a second witness, of what the seven thunders “uttered,” that John and also Paul were forbidden to write.
Dibukana segel anu katujuh téh dihaja ditempatkeun dina kontéks deukeutna panutupan mangsa pangujian. Segel anu katujuh ngawakilan hiji saksi kadua ngeunaan naon anu “diucapkeun” ku tujuh guludug éta, anu ku Yohanes, kitu deui ku Paulus, dilarang pikeun dituliskeun.
And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:3, 4.
Tuluy anjeunna ngagero ku sora tarik, saperti singa ngagaur; sarta nalika anjeunna geus ngagero, tujuh guludug ngucapkeun sora-sorana. Jeung sanggeus tujuh guludug ngucapkeun sora-sorana, kuring rék nulis; tapi kuring ngadéngé hiji sora ti sawarga nyarios ka kuring, “Segelkeun hal-hal anu geus diucapkeun ku tujuh guludug éta, sarta ulah ditulis.” Wahyu 10:3, 4.
What was “uttered” by the seven thunders was sealed up, and in chapter twenty-two, the prophecy that had been sealed up in the book of Revelation was to be unsealed, and as with the seventh seal, it was to be unsealed just before probation closed.
Naon anu “diucapkeun” ku tujuh guludug éta disegel, jeung dina pasal dua puluh dua, nubuat anu geus disegel dina kitab Wahyu téh kudu dibuka segelna, sarta saperti dina meterai katujuh, éta kudu dibuka segelna pas saméméh masa pangasihan ditutup.
Sister White identifies that the sealing up of what the seven thunders “uttered” represented the same action of the Lion of the tribe of Judah, as when He commanded Daniel to seal up his book, until the time of the end. The books of Daniel and Revelation are the same book, and in the Revelation Jesus is represented as the Lion of the tribe of Judah, when He unseals the book that was sealed with seven seals, so it was the Lion of the tribe of Judah, that also commanded Daniel to seal up his book until the time of the end. The Lion of the tribe of Judah is He who seals and unseals His Word, for He is the Word.
Sadérék White nétélakeun yén dipagerna naon anu “diucapkeun” ku tujuh guludug éta ngawakilan tindakan anu sarua ti Singa tina suku Yuda, sakumaha nalika Anjeunna maréntahkeun ka Daniel supaya ngégél bukuna nepi ka mangsa ahir. Kitab Daniel jeung Wahyu téh kitab anu sarua, sarta dina Wahyu Yesus digambarkeun minangka Singa tina suku Yuda nalika Anjeunna muka segel kitab anu geus disegel ku tujuh segel; ku kituna, Singa tina suku Yuda éta ogé anu maréntahkeun ka Daniel supaya ngégél bukuna nepi ka mangsa ahir. Singa tina suku Yuda nyaéta Anjeunna anu ngégél jeung muka segel Firman-Na, sabab Anjeunna téh Firman éta.
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Sanggeus ieu tujuh guludug ngedalkeun sorana, parentah datang ka Yohanes saperti ka Daniel ngeunaan buku leutik éta: ‘Segelkeun hal-hal anu geus diucapkeun ku tujuh guludug éta.’” The Seventh-day Adventist Bible Commentary, jilid 7, 971.
The internal evidence in the books of Daniel and Revelation identify that the unsealing of the seventh seal, is a second witness to the unsealing of what the seven thunders uttered. Both the unsealing of the book of Daniel and the unsealing of the book that was sealed with seven seals, identify that the truths that are revealed when a prophetic message is unsealed, is progressive in nature. This is why the book of Daniel identifies it as an increase of knowledge, and the book of Revelation portrays it as removing one seal after another.
Bukti internal dina kitab Daniel jeung Wahyu nétélakeun yén dibukana segel katujuh téh mangrupa saksi kadua kana dibukana naon anu geus diucapkeun ku tujuh guludug. Boh dibukana kitab Daniel boh dibukana kitab anu disegel ku tujuh segel, nétélakeun yén bebeneran-bebeneran anu diungkabkeun nalika hiji amanat nubuat dibuka segelna, sipatna téh maju satapak-satapak. Ku sabab kitu kitab Daniel nyebutkeun éta minangka nambahanana pangaweruh, sedengkeun kitab Wahyu ngagambarkeunana minangka ngaleupaskeun hiji segel tuluy segel anu séjén.
It is a light that grows brighter and brighter unto the perfect day.
Éta téh cahya anu beuki lila beuki caang nepi ka poé nu sampurna.
But the path of the just is as the shining light, that shineth more and more unto the perfect day. Proverbs 4:18.
Tapi jalan jalma-jalma anu bener téh ibarat cahaya anu ngagenclang, anu beuki caang nepi ka datangna poe anu sampurna. Siloka 4:18.
When “truth” is unsealed, it is progressive.
Nalika “bebener” dibuka segelna, éta téh lumangsungna sacara progresif.
“If it was necessary for God’s ancient people to often call to mind His dealings with them in mercy and judgment, in counsel and reproof, it is equally important that we contemplate the truths delivered to us in His Word,—truth which, if heeded, will lead us to humility and submission, and obedience to God. We are to be sanctified through the truth. The Word of God presents special truths for every age. The dealings of God with His people in the past should receive our careful attention. We should learn the lessons which they are designed to teach us. But we are not to rest content with them. God is leading out His people step by step. Truth is progressive. The earnest seeker will be constantly receiving light from heaven. What is truth? should ever be our inquiry.” Signs of the Times, May 26, 1881.
“Upami diperlukeun pikeun umat Allah baheula supaya remen ngélingan deui cara Anjeunna ngurus maranéhna dina rahmat jeung dina panghukuman, dina piwuruk jeung dina teguran, sarua pentingna yén urang ngarenungkeun bebeneran-bebeneran anu parantos dipasrahkeun ka urang dina Firman-Na,—bebeneran anu, upami dipaliré, bakal ngantunkeun urang kana handap asor jeung pasrah, sarta taat ka Allah. Urang kudu disucikeun ku bebeneran. Firman Allah ngedalkeun bebeneran-bebeneran husus pikeun unggal jaman. Cara Allah ngurus umat-Na dina mangsa katukang kudu narik perhatian urang kalayan saksama. Urang kedah diajar palajaran-pelajaran anu dimaksudkeun pikeun diajarkeun ka urang ku eta. Nanging urang henteu meunang ngarasa cukup ku eta wungkul. Allah nuju mingpin umat-Na saléngkah demi saléngkah. Bebeneran téh maju terus. Nu milari kalayan sumanget anu jero bakal teras-terasan nampi cahaya ti sawarga. Naon ari bebeneran? kedah salawasna janten panalungtikan urang.” Signs of the Times, May 26, 1881.
At the end of July, 2023, the Revelation of Jesus Christ began to be unsealed.
Dina ahir bulan Juli 2023, Wahyu Yesus Kristus mimiti dibuka segelna.
As with the seventh seal and also the utterings of the seven thunders, the Revelation of Jesus Christ, is unsealed just before probation closes. It provides a third witness of the same message represented by the removal of the seventh seal, and the seven thunders. Those three representations in the book of Revelation are three witnesses that combine to make up the message of the Revelation of Jesus Christ. The unsealing of these three witnesses is progressive. Its effects are also progressive.
Saperti dina meterai ka‑tujuh jeung ogé dina ucapan tujuh guludug, Wahyu Yesus Kristus dibuka pas saméméh panutupan mangsa kasempetan rahmat. Ieu nyayagikeun saksi katilu tina pesen anu sarua anu dilambangkeun ku dibukana meterai ka‑tujuh jeung ku tujuh guludug. Eta tilu gambaran dina kitab Wahyu téh mangrupa tilu saksi anu ngahiji pikeun ngawangun pesen Wahyu Yesus Kristus. Dibukana ieu tilu saksi téh lumangsung sacara bertahap. Pangaruhna ogé lumangsung sacara bertahap.
“Obedience to the law of God is sanctification. There are many who have erroneous ideas in regard to this work in the soul, but Jesus prayed that His disciples might be sanctified through the truth, and added, ‘Thy word is truth’ ( John 17:17). Sanctification is not an instantaneous but a progressive work, as obedience is continuous. Just as long as Satan urges his temptations upon us, the battle for self-conquest will have to be fought over and over again; but by obedience, the truth will sanctify the soul. Those who are loyal to the truth will, through the merits of Christ, overcome all weakness of character that has led them to be molded by every varying circumstance of life.” Faith and Works, 85.
“Nurut kana hukum Allah téh nya éta panyucian. Loba jalma anu boga pamadegan anu salah ngeunaan ieu pagawéan dina jiwa, tapi Isa ngadoa sangkan murid-murid-Na dipaparin kasucian ku jalan bebeneran, sarta nambahan, ‘Firman-Mu téh bebeneran’ (Yohanes 17:17). Panyucian lain pagawéan sakedapan, tapi hiji pagawéan anu lumangsung terus maju, sakumaha nurut téh lumangsung terus. Salila Sétan terus ngadorong godaan-godaanna ka urang, perjuangan pikeun nalukkeun diri kudu diperjuangkeun deui jeung deui; tapi ku jalan nurut, bebeneran bakal nyucikeun jiwa. Maranéhna anu satia kana bebeneran bakal, ku jasa-jasa Kristus, nungkulan sagala kalemahan tabiat anu geus nyababkeun maranéhna kabentuk ku unggal rupa kaayaan hirup anu robah-robah.” Faith and Works, 85.
The progressive development of the understanding of the Revelation of Jesus Christ began to be published at the end of July, 2023. The process of understanding the truths that began to be published at that time, began shortly after July 18, 2020.
Pamekaran anu maju tina pamahaman ngeunaan Wahyu Yesus Kristus mimiti dipedalkeun dina ahir Juli 2023. Prosés pamahaman kana kayaktian-kayaktian anu mimiti dipedalkeun dina mangsa éta, dimimitian teu lila sanggeus 18 Juli 2020.
The truth that is identified in the message of the unsealing of the seventh seal is addressing the waymark of the Midnight Cry. The Midnight Cry in the Millerite history was a progressive development of truth, and that fact can be demonstrated by a historical review of the work of Samuel Snow. Jesus illustrates the movement of the third angel with the movement of the first angel, for he always illustrates the end with the beginning.
Kabeneran anu diidéntifikasi dina amanat ngeunaan dibukana segel katujuh nuju nyanghareupan waymark tina Gorowok Tengah Peuting. Gorowok Tengah Peuting dina sajarah kaum Millerite mangrupa kamekaran kabeneran anu lumangsung sacara progresif, sarta éta kanyataan bisa dibuktikeun ku panalungtikan sajarah ngeunaan pagawéan Samuel Snow. Isa ngagambarkeun gerakan malaikat katilu ku gerakan malaikat kahiji, sabab Anjeunna salawasna ngagambarkeun ahir ku awal.
The truths that come together to form the Midnight Cry message are an understanding of who God is, and how His character is represented in his Word. Those truths include a very detailed description of the historical process that those who ultimately proclaim the Midnight Cry message will fulfill. The hidden history of the seven thunders is what identifies that historical process. The seventh seal is a part of that detailed historical process, but its revelation is directed at the period of time that begins when the Midnight Cry message is finalized, thus marking when the sealing of the one hundred and forty-four thousand is accomplished. The progressive removal of the seventh seal begins when the message of the Midnight Cry is fully developed, as illustrated by the Exeter camp meeting in the summer of 1844. These articles represent your personal invitation to come to the Exeter camp meeting.
Kaleresan-kaleresan anu ngahiji pikeun ngawangun amanat Ceurik Tengah Peuting téh nya éta pamahaman ngeunaan saha Allah téh, sarta kumaha sipat-Na diwakilan dina Firman-Na. Kaleresan-kaleresan éta ngawengku pedaran anu kacida rinci ngeunaan prosés sajarah anu bakal dicepeng ku jalma-jalma anu ahirna ngawarwarkeun amanat Ceurik Tengah Peuting. Sajarah anu disumputkeun ngeunaan tujuh guludug téh anu nangtukeun éta prosés sajarah. Meterai katujuh mangrupa bagian tina éta prosés sajarah anu rinci, tapi panyingkepanana ditujukeun ka mangsa waktu anu dimimitian nalika amanat Ceurik Tengah Peuting geus dirampungkeun, ku kituna nandaan iraha pamegelan saratus opat puluh opat rébu geus kahontal. Dicabutna meterai katujuh sacara bertahap dimimitian nalika amanat Ceurik Tengah Peuting geus dimekarkeun sapinuhna, sakumaha digambarkeun ku pasamoan kémah di Exeter dina usum panas taun 1844. Artikel-artikel ieu ngagambarkeun uleman pribadi pikeun anjeun sangkan sumping ka pasamoan kémah di Exeter.
When the seventh seal is opened, fire from the altar is cast unto the earth, and there are “voices, and thunderings, and lightnings, and an earthquake.” A “voice” represents a trumpet.
Nalika meterai katujuh dibuka, seuneu tina altar dialungkeun ka bumi, tuluy aya “sora-sora, guludug-guludug, kilat-kilat, jeung lini.” “Sora” ngawakilan tarompet.
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
Gorowok tarik, ulah nahan-nahan, tarik sora maneh kawas tarompét, sarta béjakeun ka umat Kami palanggaran maranéhna, jeung ka kulawarga Yakub dosa-dosa maranéhna. Yesaya 58:1.
The voice of a trumpet identifies a message that is warning of impending judgment. When Isaiah commands God’s people to lift up their voice like a trumpet, they are to “cry” aloud. The Midnight Cry message is unsealed just before the hour of the earthquake of the Sunday law. The Midnight Cry message which is unsealed just before the soon coming Sunday law, is the message that swells into a loud cry. When Isaiah says, “Cry aloud,” he is referencing a combination of the loud cry of the third angel, which is the second voice that joins the Midnight Cry message. The loud Midnight Cry message is a warning of the seventh trumpet, which is the third woe. God’s people must understand that when that trumpet message is blown, they are in the final moments of their probationary time. Therefore Isaiah’s command is a warning to prepare for the close of probation, a warning that the trumpet judgment of the third woe of Islam is about to strike the United States for rejecting God’s Sabbath. At the Sunday law, the Midnight Cry, which is the first of the two “voices” in Revelation chapter eighteen, swells to a loud cry. As God’s other children that are still in Babylon are called out.
Sora tarompét nandakeun hiji amanat anu ngingetkeun ngeunaan hukuman anu rék tumiba. Nalika Yesaya maréntahkeun umat Allah supaya ngangkat sorana kawas tarompét, maranéhna kudu “ngagorowok” tarik. Amanat Midnét Krai dibuka segélna pas saméméh datangna waktuna lini dina hukum Minggu. Amanat Midnét Krai anu dibuka segélna pas saméméh hukum Minggu anu geura datang, nya éta amanat anu ngagedéan nepi ka jadi gorowok tarik. Nalika Yesaya nyebut, “Gorowok tarik,” anjeunna nuju ngarujuk kana gabungan gorowok tarik malaikat katilu, anu mangrupa sora kadua anu ngahiji jeung amanat Midnét Krai. Amanat Midnét Krai anu tarik téh mangrupa panggeuing ngeunaan tarompét katujuh, anu mangrupa cilaka katilu. Umat Allah kudu ngartos yén nalika amanat tarompét éta ditiup, maranéhna aya dina mangsa-mangsa panungtungan tina waktu pamariksaan maranéhna. Ku sabab éta parentah Yesaya téh mangrupa panggeuing pikeun nyiapkeun panutupan waktu pamariksaan, panggeuing yén hukuman tarompét tina cilaka katilu Islam rék nimpah ka Amérika Sarikat lantaran nampik Sabat Allah. Dina hukum Minggu, Midnét Krai, anu mangrupa anu kahiji tina dua “sora” dina Wahyu pasal dalapan welas, ngagedéan jadi gorowok tarik. Nalika anak-anak Allah séjénna anu masih aya di Babul dipanggil kaluar.
“The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 710.
“Kabeneran pikeun jaman ieu, amanat malaikat katilu, kudu diwawarkeun ku sora tarik, hartina kalayan kakawasaan anu beuki ngaronjat, sakumaha urang ngadeukeutan kana ujian ahir anu agung.” The 1888 Materials, 710.
The “increasing power” of the “loud cry” of the third angel was typified at Sinai when the Ten Commandments were proclaimed by Jehovah himself. The trumpet in that history increased in power as the mountain quaked and turned to smoke. The fear was so great, that even Moses greatly quaked. The people then raised their “voices” in fear, asking that God’s “voice” would cease to sound.
“Ngagedéna kakuatan” tina “sora tarik” malaikat katilu geus dilambangkeun di Sinai nalika Sapuluh Parentah diumumkeun ku Yéhuwa sorangan. Tarompét dina sajarah éta beuki ngagedé kakuatanana nalika gunung ngageter sarta robah jadi haseup. Kasieunan téh kacida gedéna, nepi ka Musa ogé ngageter pisan. Harita bangsa éta ngangkat “sora” maranéhna ku kasieun, nyuhunkeun sangkan “sora” Allah eureun disada.
And the sound of a trumpet, and the voice of words; which voice they that heard entreated that the word should not be spoken to them any more: (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: And so terrible was the sight, that Moses said, I exceedingly fear and quake:). Hebrews 12:19–21.
Jeung sora tarompet, jeung sora pangandika; anu ngadéngé éta sora nyuhunkeun supaya pangandika téh ulah deui diucapkeun ka maranéhna: (Sabab maranéhna teu kuat nanggung naon anu diparéntahkeun, Jeung lamun sanajan ngan hiji sato nyabak gunung éta, éta bakal dibaledogan ku batu, atawa ditubles ku tumbak: Jeung pintonanana kacida matak pikasieuneunana, nepi ka Musa ngandika, Kuring kacida sieun jeung ngageter:). Ibrani 12:19–21.
The “voice” “they” had “heard” represents the “voice” of the warning message of the third angel. In fearful anguish they responded with their own “voices.” The voices at the Sunday law are also represented by the foolish virgins who are asking for oil, and the voices of the wise virgins tell them to go and buy for themselves. At the close of human probation, the “voices” of those that recognize they are lost, as do the foolish Adventist virgins at the Sunday law, cry out for the rocks and mountains to fall upon them. The Sunday law is typified by the giving of the law at Mount Sinai.
“sora” anu “maranéhna” geus “denge” ngawakilan “sora” tina pesen pangéling-ngéling malaikat katilu. Dina kasangsaraan anu matak sieun maranéhna ngawaler ku “sora-sora” maranéhna sorangan. Sora-sora dina hukum Minggu ogé dilambangkeun ku parawan-parawan bodo anu keur ménta minyak, sarta sora-sora parawan-parawan wijaksana nyaritakeun ka maranéhna supaya indit jeung meuli keur dirina sorangan. Dina panutupan mangsa kasempetan manusa, “sora-sora” jalma-jalma anu ngakuan yén maranéhna geus leungit, sakumaha parawan-parawan Advent anu bodo dina hukum Minggu, ngagorowok supaya batu-batu jeung gunung-gunung ragrag kana maranéhna. Hukum Minggu ditipikeun ku pamasrahan hukum di Gunung Sinai.
“At the wonderful manifestations of divine power upon that solemn occasion,—the mysterious trumpet tones waxing louder and more terrible, the peals of thunder reverberating from every mountain side, the lightning’s flash illuminating the stern and solemn heights, and on Sinai’s summit, amid cloud, and tempest, and thick darkness, the glory of God as a devouring fire,—at these tokens of Jehovah’s presence, the hearts of Israel failed with fear, and the whole congregation ‘stood afar off.’ Even Moses exclaimed, ‘I exceedingly fear and quake.’ Then above the warring elements was heard the voice of Jehovah, speaking the ten precepts of his law.
“Dina éta pancén anu agung, nalika aya panampakan-panampakan anu matak gumun tina kakawasaan Ilahi,—sora tarompet anu misterius beuki tarik jeung beuki matak pikasieuneun, guludug ngageleger ngaguruh ti unggal sisi gunung, kilat nyorot nyaangan puncak-puncak anu teges tur khidmat, jeung di puncak Sinai, di tengah mega, jeung badai, jeung poek anu kandel, kamulyaan Allah lir seuneu anu ngaduruk,—ku tanda-tanda ayana Yéhuwa éta, hate urang Israil luntur ku kasieun, sarta sakumna jamaah ‘nangtung ngajauhan.’ Malah Musa ogé ngucap, ‘Kami kacida sieun jeung ngageter.’ Tuluy, luhureun unsur-unsur alam anu silih tarung, kadéngé sora Yéhuwa, nu ngandika sapuluh parentah hukum-Na.”
“As God’s great mirror revealed to the people of Israel their true condition, their souls were overwhelmed with terror. The awful power of God’s utterances seemed more than their quaking frames could bear. They entreated Moses, ‘Speak thou with us, and we will hear; but let not God speak with us, lest we die.’ As God’s great rule of right was presented before them, they realized, as never before, the offensive character of sin, and their own guilt, in the sight of a pure and holy God.” Signs of the Times, March 3, 1881.
“Sabot kaca anu agung ti Allah nembongkeun ka bangsa Israil kaayaan maranéhna anu sajati, jiwa maranéhna kacida kabanjiran ku kasieunan. Kakawasaan anu pikasieuneun tina pangandika Allah karasa leuwih ti nu sanggup ditanggung ku raga maranéhna anu ngageter. Maranéhna nyuhunkeun ka Musa, ‘Nya maneh anu nyarita ka kami, sarta kami bakal ngadéngé; tapi ulah Allah nyarita ka kami, bisi kami paéh.’ Nalika patokan kabeneran Allah anu agung dipidangkeun di hareupeun maranéhna, maranéhna ngarasakeun, saperti can kungsi saméméhna, kumaha matak pikasieuneunna sipat dosa, jeung kasalahan maranéhna sorangan, dina paningal Allah anu murni tur suci.” Signs of the Times, 3 Maret 1881.
When the fire from the altar is cast unto the earth, there are “voices, and thunderings, and lightnings, and an earthquake.” “Thundering and lightning” are symbols of God’s judgments. At the Sunday law, the United States will have fully filled its “cup of iniquity,” and “national apostasy, will be followed by national ruin.” The “cup of iniquity” becomes full in the fourth generation, for both horns of the earth beast progress through four generations of escalating rebellion. The Sunday law marks where God’s judgments, represented by “thunderings and lightnings” are delivered, and they are delivered unto the fourth generation.
Nalika seuneu ti altar dialungkeun ka bumi, aya “sora-sora, guludug-guludug, kilat-kilat, jeung lini.” “Guludug jeung kilat” téh lambang tina pangadilan-pangadilan Allah. Dina hukum Minggu, Amérika Sarikat bakal geus pinuh ngeusian “cangkir kajahatan”-na, sarta “murtadna bangsa bakal dituturkeun ku karuksakan bangsa.” “Cangkir kajahatan” jadi pinuh dina generasi kaopat, sabab duanana tanduk tina sato galak bumi maju ngaliwatan opat generasi pemberontakan anu beuki ngagedéan. Hukum Minggu nandaan tempat pangadilan-pangadilan Allah, anu dilambangkeun ku “guludug-guludug jeung kilat-kilat,” dipasrahkeun, sarta éta dipasrahkeun ka generasi kaopat.
“Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.
Ngeunaan urang Amori, PANGERAN ngadawuh kieu: “Dina turunan anu kaopat maranéhna bakal datang deui ka dieu; sabab kajahatan urang Amori can pinuh acan.” Sanajan bangsa ieu kacida kasohorna ku sabab nyembah brahala jeung karuksakan moralna, maranéhna can acan ngeusian cangkir kajahatanna nepi ka pinuh, sarta Allah moal maparin parentah pikeun ngamusnahkeun maranéhna sagemblengna. Bangsa-bangsa éta kudu ningali kakawasaan ilahi dinyatakeun kalayan écés pisan, supaya maranéhna ditinggalkeun tanpa alesan. Nu Nyipta anu welas asih kersa nahan kasabaran-Na ka kajahatan maranéhna nepi ka turunan anu kaopat. Tuluy, lamun teu katingali aya parobahan ka arah anu leuwih hadé, pangadilan-pangadilan-Na bakal tumiba ka maranéhna.
“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.” Testimonies, volume 5, 208.
“Kalawan katepatan anu teu bisa salah, Nu Mahateu aya tungtungna masih kénéh nyatet unggal bangsa. Samentara rahmat-Na dipasihkeun ku panggero-panggero pikeun tobat, catetan ieu bakal tetep kabuka; tapi lamun angka-angkana ngahontal hiji jumlah tangtu anu geus ditangtukeun ku Allah, palayanan amarah-Na dimimitian. Catetanana ditutup. Kasabaran ilahi eureun. Teu aya deui panyuwunan rahmat pikeun maranéhna.” Testimonies, jilid 5, 208.
Sister White identifies the judgments that begin at the Sunday law as “God’s destructive judgments.” She teaches that it is too late for the foolish Laodicean Adventists, who had an opportunity to prepare for the crisis at midnight, but had refused to do so. That time of destructive judgments for the foolish virgins, is “a time of mercy” for those who had not yet heard the truth.
Nyi White nétélakeun yén pangadilan-pangadilan anu dimimitian dina mangsa hukum Minggu téh nyaéta “pangadilan-pangadilan Allah anu ngancurkeun.” Anjeunna ngajar yén geus kasép teuing pikeun urang Advent Laodikia anu bodo, anu kungsi boga kasempetan pikeun nyiapkeun diri nyanghareupan krisis dina tengah peuting, tapi geus nampik pikeun ngalakukeun éta. Mangsa pangadilan anu ngancurkeun pikeun para parawan anu bodo éta, nyaéta “waktu rahmat” pikeun jalma-jalma anu can acan ngadéngé bebeneran.
“Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.” Testimonies, volume 9, 97.
“Nun, muga-muga umat terang kana waktu datangna pamariksaan ka maranéhna! Loba anu can acan ngadangu bebeneran pangujian pikeun mangsa ieu. Loba anu keur diparebut ku Roh Allah. Waktu pangadilan-pangadilan karuksakan ti Allah teh mangrupakeun waktu rahmat pikeun jalma-jalma anu can kungsi boga kasempetan pikeun diajar naon ari bebeneran. Kalawan lemah lembut Gusti bakal neuteup ka maranéhna. Haté rahmat-Na kaenyuhan; panangan-Na masih keneh ngalegaan pikeun nyalametkeun, bari panto geus katutup pikeun jalma-jalma anu henteu daek asup.” Testimonies, jilid 9, 97.
When the seventh seal is opened there are “voices, and thunderings, and lightnings, and an earthquake.” The “hour” when the “earthquake” of Revelation eleven was first fulfilled was the French Revolution, and the perfect fulfillment of that “hour” is the “quake” of the “earth” beast, at the soon-coming Sunday law. It is in that “hour,” that the seventh seal is fully opened. The cross typifies the Sunday law, and there was a great earthquake at the cross.
Nalika meterai katujuh dibuka, aya “sora-sora, guludug-guludug, kilat-kilat, jeung hiji lini.” “Jam” nalika “lini” dina Wahyu sabelas mimiti kacumponan nyaéta Révolusi Perancis, jeung kacumponan anu sampurna tina “jam” éta nyaéta “guncangan” tina sato galak “bumi”, dina hukum Minggu anu baris geura datang. Dina “jam” éta, meterai katujuh kabuka sapinuhna. Salib ngalambangkeun hukum Minggu, jeung dina salib kajadian lini anu gedé.
Jesus, when he had cried again with a loud voice, yielded up the ghost. And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent. Matthew 25:51.
Yesus, sanggeus Anjeunna sasaur deui ku sora tarik, masrahkeun nyawa-Na. Jeung, ieu, tabir Bait Allah beulah jadi dua ti luhur nepi ka handap; jeung bumi ngageter, sarta batu-batu meulah. Mateus 25:51.
At the cross, a satanic kingdom was overthrown, as it will be at the Sunday law.
Di kayu salib, hiji karajaan satanis geus diruntuhkeun, sakumaha engké bakal kajadian dina hukum Minggu.
“Christ did not yield up His life till He had accomplished the work which He came to do, and with His parting breath He exclaimed, ‘It is finished.’ John 19:30. The battle had been won. His right hand and His holy arm had gotten Him the victory. As a Conqueror He planted His banner on the eternal heights. Was there not joy among the angels? All heaven triumphed in the Saviour’s victory. Satan was defeated, and knew that his kingdom was lost.” The Desire of Ages, 758.
“Kristus henteu nyerahkeun nyawa-Na nepi ka Anjeunna parantos ngalaksanakeun padamelan anu ku sabab éta Anjeunna sumping, sarta ku hembusan napas-Na anu pamungkas Anjeunna nyeluk, ‘Geus réngsé.’ Yohanes 19:30. Peperangan éta parantos dimeunangkeun. Leungeun katuhu-Na jeung panangan-Na anu suci parantos ngadatangkeun ka Anjeunna kameunangan. Salaku hiji Nu Nalukkeun, Anjeunna nangtungkeun panji-Na di luhur-luhureun anu langgeng. Naha teu aya kabungah di antara para malaikat? Sakuliah sawarga ngagungkeun kameunangan Jurusalamet. Iblis geus dikalahkeun, sarta terang yén karajaanna geus leungit.” The Desire of Ages, 758.
The earthquake of the cross is a representation of “truth,” which is Alpha and Omega. “Truth” is the beginning, the middle and the ending; it is the Hebrew word that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet. There was an earthquake when Christ died and then another earthquake at His resurrection. At the cross there was a first earthquake, then the grave and then the earthquake at His resurrection. At both earthquakes graves were opened.
Lini di salib teh mangrupikeun gambaran tina “bebeneran,” nyaéta Alfa jeung Omega. “Bebeneran” téh mangrupa awal, tengah, jeung ahir; éta kecap Ibrani anu diwangun ku ngahijikeun hurup kahiji, katilu welas, jeung hurup panungtung dina alfabét Ibrani. Aya lini nalika Kristus pupus, tuluy aya deui lini dina waktu Anjeunna hudang tina maot. Di salib aya lini anu kahiji, tuluy kubur, teras lini dina waktu Anjeunna hudang tina maot. Dina duanana lini éta, kubur-kubur kabuka.
“When Jesus, as He hung upon the cross, cried out, ‘It is finished’, the rocks rent, the earth shook, and some of the graves were opened. When He arose a victor over death and the grave, while the earth was reeling and the glory of heaven shone around the sacred spot, many of the righteous dead, obedient to His call, came forth as witnesses that He had risen. Those favored, risen saints came forth glorified. They were chosen and holy ones of every age, from creation down even to the days of Christ. Thus while the Jewish leaders were seeking to conceal the fact of Christ’s resurrection, God chose to bring up a company from their graves to testify that Jesus had risen, and to declare His glory.” Early Writings, 184.
“Waktu Yesus, basa Anjeunna ngagantung dina salib, sasambat, ‘Geus réngsé,’ batu-batu beulah, bumi ngageter, sarta sawatara kuburan kabuka. Waktu Anjeunna gugah jadi anu meunang kameunangan tina maot jeung kubur, bari bumi keur oleng sarta kamulyaan sawarga mancarkeun cahaya ngurilingan éta tempat suci, loba jalma-jalma paéh anu bener, anu nurut kana panggero-Na, kaluar minangka saksi yén Anjeunna geus gugah. Para wali anu dipaparin kahormatan éta, anu geus dihudangkeun, kaluar dina kaayaan dimulyakeun. Maranéhna téh jalma-jalma pilihan jeung suci tina unggal jaman, ti mimiti ciptaan nepi ka poé-poé Kristus. Ku kituna, bari para pamingpin Yahudi keur narékahan nyumputkeun kanyataan ngeunaan kabangkitan Kristus, Allah milih ngangkat sakelompok jalma tina kuburan maranéhna pikeun mere kasaksian yén Yesus geus gugah, sarta pikeun nyatakeun kamulyaan-Na.” Early Writings, 184.
At the first earthquake graves were opened, and at the last earthquake the grave of Christ was opened. In Revelation eleven, the two witnesses come out of their graves in the same hour as the earthquake. The earthquake is the Sunday law, which is typified by the cross. There is to be therefore two resurrections in the hour of the Sunday law. The first represents the birth of the one hundred and forty-four thousand that occurs before the woman travails, the second takes place in her travail. The woman of Revelation twelve first births the man child that is to rule the nations with a rod of iron, without any labor pains. Then at the Sunday law, her travails begin and she brings forth the second child. First, she births Elijah, and last she births Moses. The Sunday law is the hour of the resurrection of the twins of Revelation seven.
Dina lini kahiji gempa bumi, kuburan-kuburan kabuka, jeung dina lini pamungkas, kuburan Kristus kabuka. Dina Wahyu pasal sabelas, dua saksi kaluar tina kuburan maranéhna dina jam anu sarua jeung lini. Lini éta nyaéta hukum Minggu, anu dilambangkeun ku salib. Ku sabab éta, bakal aya dua kabangkitan dina jam hukum Minggu. Nu kahiji ngagambarkeun kalahiran saratus opat puluh opat rébu anu kajadian saméméh éta awéwé ngalaman nyeri ngalahirkeun, nu kadua lumangsung dina mangsa anjeunna keur ngalaman nyeri ngalahirkeun. Awéwé dina Wahyu pasal dua welas mimitina ngalahirkeun anak lalaki anu bakal maréntah bangsa-bangsa ku iteuk beusi, tanpa nyeri ngalahirkeun naon waé. Tuluy dina hukum Minggu, nyeri ngalahirkeunana mimiti, sarta anjeunna ngalahirkeun anak anu kadua. Mimiti, anjeunna ngalahirkeun Élia, jeung pamungkas anjeunna ngalahirkeun Musa. Hukum Minggu téh nyaéta jam kabangkitan kembar-kembar dina Wahyu pasal tujuh.
When the seventh seal is fully opened at the Sunday law, there is silence in heaven for half an hour.
Nalika meterai katujuh dibuka sapinuhna dina hukum Minggu, aya tiiseun di sawarga salila satengah jam.
“But God suffered with His Son. Angels beheld the Saviour’s agony. They saw their Lord enclosed by legions of satanic forces, His nature weighed down with a shuddering, mysterious dread. There was silence in heaven. No harp was touched. Could mortals have viewed the amazement of the angelic host as in silent grief they watched the Father separating His beams of light, love, and glory from His beloved Son, they would better understand how offensive in His sight is sin.” The Desire of Ages, 693.
“Tapi Allah milu nandang sangsara sareng Putra-Na. Para malaikat nyaksian kanyeri Juru Salamet. Maranéhna ningali Gusti maranéhna keur dikurung ku legiun kakuatan satanis, sipat kamanusaan-Na kabebanan ku rasa sieun anu ngagebeg, misterius. Aya tiiseun di sawarga. Taya harpa anu kadéngé dipaénkeun. Lamun jalma-jalma fana tiasa ningali kaéran pasukan malaikat, nalika maranéhna dina kasedih jempling nyaksian Rama misahkeun pancaran cahaya, kanyaah, sareng kamulyaan-Na ti Putra-Na anu dipikanyaah, maranéhna bakal leuwih ngartos kumaha pikanyerieun dosa dina paningal-Na.” The Desire of Ages, 693.
The first half an hour of the hour of the earthquake, represents the first birth or resurrection of the two witnesses. In that half an hour, the two witnesses are sealed. They must be sealed in advance of the Sunday law, for they are the ensign that calls the other child, out of the grave during the remaining half an hour. The second child can only be brought to life by seeing men and women with the seal of God during the travails of the Sunday law crisis.
Satengah jam kahiji dina jam lini, ngalambangkeun kalahiran kahiji atawa hudangna deui dua saksi. Dina satengah jam éta, dua saksi disegel. Maranéhna kudu disegel ti heula saméméh hukum Minggu, sabab maranéhna téh panji anu nyaur budak anu séjén kaluar tina kubur dina satengah jam sésana. Budak anu kadua ngan bisa dihirupkeun ku ningali lalaki jeung awéwé anu boga segel Allah salila kanyeri krisis hukum Minggu.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
“Pagawean Roh Suci nya éta ngayakinkeun dunya ngeunaan dosa, ngeunaan kabeneran, jeung ngeunaan pangadilan. Dunya ngan bisa dipapatahan ku ningali jalma-jalma anu percaya kana bebeneran disucikeun ku jalan bebeneran, hirup nurutkeun asas-asas anu luhur tur suci, nembongkeun kalawan écés jeung mulya garis pamisah antara jalma-jalma anu ngajaga parentah-parentah Allah, jeung jalma-jalma anu nginjak-injak éta parentah di handapeun sukuna. Pangudusan ku Roh nandakeun bédana antara jalma-jalma anu miboga meterai Allah, jeung jalma-jalma anu ngajaga poé reureuh palsu. Nalika ujian éta datang, bakal katingali kalawan écés naon anu disebut tanda sato galak téh. Éta nya éta miara poé Minggu. Jalma-jalma anu sanggeus ngadangu bebeneran, tetep nganggap poé ieu suci, nanggung tanda tangan jalma durhaka, anu nyangka rek ngarobah waktu jeung hukum.” Bible Training School, 1 Désémber 1903.
The first born of the woman are the one hundred and forty-four thousand that are identified as the first fruits in the book of Revelation. They represent the sign which the other flock must recognize in the crisis and conflict of the Sunday law battle. That sign is the Sabbath, that the one hundred and forty-four thousand uphold in the time when it is unlawful to do so. Sister White calls their ensign the “blood-stained banner of Prince Emmanuel.”
Anak cikal ti awéwé téh nyaéta saratus opat puluh opat rébu anu diidéntifikasi salaku buah sulung dina kitab Wahyu. Maranéhna ngawakilan tanda anu kudu dipikawanoh ku domba nu séjén dina mangsa krisis jeung patempuran dina konflik hukum Minggu. Tanda éta nyaéta poé Sabat, anu dicekel pageuh ku saratus opat puluh opat rébu dina mangsa nalika éta téh haram pikeun ngalakukeunana. Sister White nyebut panji maranéhna minangka “panji nu kalumuran ku getih ti Pangeran Emmanuel.”
“In vision I saw two armies in terrible conflict. One army was led by banners bearing the world’s insignia; the other was led by the blood-stained banner of Prince Emmanuel. Standard after standard was left to trail in the dust, as company after company from the Lord’s army joined the foe, and tribe after tribe from the ranks of the enemy united with the commandment-keeping people of God. An angel flying in the midst of heaven put the standard of Emmanuel into many hands, while a mighty general cried out with a loud voice: ‘Come into line. Let those who are loyal to the commandments of God and the testimony of Christ now take their position. Come out from among them, and be ye separate, and touch not the unclean, and I will receive you, and will be a Father unto you, and ye shall be My sons and daughters. Let all who will, come up to the help of the Lord, to the help of the Lord against the mighty.’” Testimonies, volume 8, 41.
“Dina titingalian, sim kuring ningali dua pasukan keur tarung dina pasalia anu pikasieuneun. Hiji pasukan dipingpin ku panji-panji anu mawa lambang dunya; anu hiji deui dipingpin ku panji Pangeran Emmanuel anu kacepret ku getih. Panji demi panji ditinggalkeun ngarérét dina lebu, nalika kompi demi kompi tina pasukan Gusti ngagabung ka pihak musuh, jeung suku demi suku tina barisan musuh ngahiji jeung umat Allah anu nurut kana parentah-parentah-Na. Hiji malaikat anu ngapung di tengah langit nempatkeun panji Emmanuel kana loba leungeun, bari saurang panglima anu gagah ngagero ku sora tarik: ‘Asup kana barisan. Mugi jalma-jalma anu satia ka parentah-parentah Allah jeung kasaksian Kristus ayeuna nyokot tempatna. Kaluar ti antara maranéhna, sarta sing papisah, jeung ulah nyabak kana anu najis, mangka Kami bakal nampi maranéh, sarta bakal jadi Rama pikeun maranéh, jeung maranéh bakal jadi putra-putri Kami. Mugi sakur anu daék, naék pikeun nulungan PANGERAN, pikeun nulungan PANGERAN ngalawan anu kuat.’” Testimonies, jilid 8, 41.
The blood-stained banner is what God’s other flock must see in the time of the Sunday law crisis. The banner is a rising light carried by the one hundred and forty-four thousand. That banner is red in color, for it is a blood-stained banner. That banner was typified in the battle of Jericho, when Rahab received and protected the spies, and then acknowledged her submission to Joshua’s army by placing a scarlet thread out of her window. Rahab represents God’s second born children in the Sunday law crisis, who see and accept the scarlet sign, and come into obedience to Joshua’s army. The scarlet thread that was used by Rahab, was a sign for the army of Joshua not to destroy Rahab’s household.
Panji anu kakeueum ku getih téh nya éta anu kudu katingali ku domba-domba Allah nu lian dina mangsa krisis hukum Minggu. Panji éta téh cahaya nu keur naék, anu dibabawa ku saratus opat puluh opat rébu. Panji éta beureum warnana, sabab éta téh panji anu kakeueum ku getih. Panji éta parantos dilambangkeun dina peperangan Yerikho, nalika Rahab narima jeung ngalindungan mata-mata, tuluy ngaku tundukna ka balad Yosua ku masang benang kirmizi kaluar tina jandélana. Rahab ngawakilan anak-anak cikal kadua Allah dina krisis hukum Minggu, anu ningali sarta narima tanda kirmizi, tuluy asup kana kataatan ka balad Yosua. Benang kirmizi anu dipaké ku Rahab téh jadi tanda pikeun balad Yosua sangkan henteu ngancurkeun sakulawarga Rahab.
Rahab represents those that are still in Babylon at the Sunday law crisis and Joshua’s army represents the first born of the one hundred and forty-four thousand. The scarlet thread is the symbol of God’s Sabbath. The scarlet thread was the command of the spies given to Rahab that she must follow if she would obtain God’s protection.
Rahab ngalambangkeun jalma-jalma anu masih aya di Babul dina mangsa krisis hukum Minggu, sarta tentara Yosua ngalambangkeun cikal-bakal tina saratus opat puluh opat rébu. Benang beureum kirmizi téh lambang Sabat Allah. Benang beureum kirmizi éta nyaéta parentah ti para panénjo anu dipasihkeun ka Rahab, anu wajib ku anjeunna diturut upama manéhna rék meunang panangtayungan Allah.
Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee. Joshua 2:8.
Lah, lamun kami geus asup ka éta tanah, maneh kudu ngabeungkeut ieu tali benang beureum ngora dina jandéla tempat ku maneh nurunkeun kami; sarta maneh kudu ngumpulkeun ramana, indungna, dulur-dulurna, jeung sakumna kulawarga ramana ka imah maneh. Yosua 2:8.
The sign that those still in Babylon must see is represented by the scarlet thread, which is the Sabbath, but which also identifies the distinction between the two twins. The first born twin is the one hundred and forty-four thousand, for they bear the blood-stained banner of Prince Emmanuel in their hands.
Tanda anu kudu katempo ku jalma-jalma anu masih aya di Babul téh dilambangkeun ku benang beureum ngora, nya éta Sabat, anu ogé nandakeun bédana antara dua kembar éta. Kembar anu lahir pangheulana téh nyaéta saratus opat puluh opat rébu, sabab maranéhna nyekel panji Pangeran Emmanuel anu kabeuleum ku getih dina leungeunna.
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. Isaiah 11:12–14.
Jeung Mantenna bakal ngadegkeun hiji panji pikeun bangsa-bangsa, sarta bakal ngumpulkeun jalma-jalma buangan Israil, jeung ngahijikeun deui nu kaserak ti Yuda ti opat juru bumi. Sirikna Epraim ogé bakal sirna, sarta musuh-musuh Yuda bakal dipupus: Epraim moal sirik ka Yuda, jeung Yuda moal nyusahkeun Epraim. Tapi maranéhna bakal ngapung narajang kana taktak urang Pilisti ka kulon; babarengan maranéhna bakal ngarampas jalma-jalma di wetan; maranéhna bakal nerapkeun leungeunna kana Edom jeung Moab; sarta bani Amon bakal nurut ka maranéhna. Yesaya 11:12–14.
The first-born twin has the scarlet sign, which is the scarlet thread that marks the first born. The first born twin is Zarah, and the second born is Pharez.
Anak kembar anu cikal miboga tanda beureum saulas, nya éta benang beureum saulas anu nandaan anu cikal. Anak kembar anu lahir heula téh Zarah, ari anu lahir kadua téh Pharez.
And it came to pass in the time of her travail, that, behold, twins were in her womb. And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first. And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah. Genesis 38:27–30.
Jeung dina mangsa anjeunna keur ngalahirkeun, katembong aya kembar dina rahimna. Jeung kajadian, nalika anjeunna keur ngalahirkeun, anu saurang ngaluarkeun leungeunna; tuluy bidan nyokot benang beureum kirmizi sarta ngabeungkeutkeun kana leungeunna, pokna, “Ieu anu kaluar heula.” Tapi kajadian, waktu anjeunna narik deui leungeunna, katembong dulurna anu kaluar; tuluy manéhna ngadawuh, “Kumaha maneh nembus kaluar? Ieu palanggaran jadi kana maneh.” Ku sabab kitu ngaranna disebut Pharez. Sanggeus éta kaluar dulurna, anu dina leungeunna aya benang beureum kirmizi; sarta ngaranna disebut Zarah. Kajadian 38:27–30.
Zarah means a rising light, and Pharez means to break out. When the twin Pharez sees the rising light of the sign of the scarlet thread on the hand of his twin brother Zarah, he “breaks out,” or comes out of Babylon. Zarah’s recognition of the rising light of the scarlet thread identifies the submission of the last born twin to the first born twin.
Zarah hartina cahaya anu keur naék, jeung Pharez hartina nembus kaluar. Nalika si kembar Pharez ningali cahaya anu keur naék tina tanda benang beureum kirmizi dina leungeun dulur kembarna, nya éta Zarah, manéhna “nembus kaluar,” atawa kaluar ti Babul. Pangakuan Zarah kana cahaya anu keur naék tina benang beureum kirmizi éta nandaan katundukan si kembar anu lahir panungtungan ka si kembar anu lahir pangheulana.
And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God. And, behold, there are last which shall be first, and there are first which shall be last. Luke 13:29, 30.
Maranéhanana bakal datang ti wetan, ti kulon, ti kalér, jeung ti kidul, sarta bakal calik dina Karajaan Allah. Jeung, behold, aya nu pamungkas anu bakal jadi pangheulana, jeung aya nu pangheulana anu bakal jadi pamungkas. Lukas 13:29, 30.
The hidden history of the seven thunders identifies three waymarks. The first and the last waymarks are disappointments. The period between the first disappointment and the message of the Midnight Cry is the tarrying time. From the Midnight Cry, which is the second waymark, the period of time is the sealing time. The period that is the sealing time ends at the last disappointment.
Sajarah nu disumputkeun tina tujuh guludug nandaan tilu waymark. Waymark nu kahiji jeung nu panungtung téh mangrupa kuciwa. Mangsa antara kuciwa nu kahiji jeung amanat Tangis Peuting-Tengah nyaéta waktu nungguan. Ti Tangis Peuting-Tengah, anu mangrupa waymark nu kadua, mangsa waktuna nyaéta waktu panyegelan. Mangsa anu mangrupa waktu panyegelan éta réngsé dina kuciwa nu panungtung.
The hidden history of the seven thunders identifies three waymarks. The first and the last waymarks are the opening of the graves at an earthquake. The period between the opening of the first grave and the message of the Midnight Cry is the tarrying time. From the Midnight Cry, which is the second waymark, the period of time is the sealing time. The period that is the sealing time ends at the opening of the last grave.
Sajarah anu disumputkeun tina tujuh guludug nandaan tilu waymark. Waymark anu kahiji jeung anu panungtung nyaéta kabukana kuburan dina hiji lini. Mangsa antara kabukana kuburan anu kahiji jeung pesen Patingtrim Tengah Peuting nyaéta waktu nunda. Ti Patingtrim Tengah Peuting, anu mangrupa waymark anu kadua, mangsa waktuna nyaéta waktu panyegelan. Mangsa anu mangrupa waktu panyegelan éta réngsé dina kabukana kuburan anu panungtung.
These two witnesses of the three steps of the hidden history of the seven thunders are also testified to by Christ’s death and resurrection. The first opening of the grave was symbolized with Christ’s baptism into the watery grave, the last grave was the cross. Between the baptism of Christ and the cross, Christ proclaimed His message, that typified the Midnight Cry. He accomplished that proclamation in twelve hundred and sixty days. After the cross, in the person of His disciples, the Midnight Cry message was repeated for twelve hundred and sixty days until the death of Stephen.
Dua saksi ieu ngeunaan tilu léngkah sajarah nu disumputkeun tina tujuh guludug téh ogé dipasaksikeun ku pupusna jeung hudangna Kristus. Muka kahiji kuburan dilambangkeun ku baptisan Kristus kana kuburan cai, ari kuburan panungtungan nya éta salib. Di antara baptisan Kristus jeung salib, Kristus ngawawarkeun amanat-Na; éta ngalambangkeun Saur Tengah Peuting. Anjeunna ngalaksanakeun ieu pangwawaran dina sarébu dua ratus genep puluh poé. Sanggeus salib, dina diri murid-murid-Na, amanat Saur Tengah Peuting diulang deui salila sarébu dua ratus genep puluh poé nepi ka pupusna Stefanus.
The two witnesses of Revelation eleven were empowered to give the message of the Midnight Cry for twelve hundred and sixty days. They were then slain, and laid in the streets for twelve hundred and sixty days, until they were brought back to life, and empowered.
Dua saksi dina Wahyu sabelas dipaparin kakawasaan pikeun nepikeun amanat ceurik peuting pisan salila sarébu dua ratus genep puluh poé. Saterusna maranéhna dipaéhan, tuluy dibaringkeun di jalan-jalan salila sarébu dua ratus genep puluh poé, nepi ka maranéhna dihudangkeun deui kana kahirupan, sarta dipaparin kakawasaan.
We will continue to investigate these truths in the next article.
Urang baris nuluykeun nalungtik bebeneran-bebeneran ieu dina artikel salajengna.
“Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.
“Lamun teu aya tobat anu sajati tina jiwa ka Allah; lamun napas hirup ti Allah henteu ngahudangkeun jiwa kana kahirupan rohani; lamun jalma-jalma anu ngaku bebeneran henteu digerakkeun ku asas anu lahir ti sawarga, maranéhna henteu dilahirkeun tina binih anu teu bisa rusak, anu hirup jeung tetep salalawasna. Lamun maranéhna henteu ngandel kana kabeneran Kristus minangka hiji-hijina jaminan maranéhna; lamun maranéhna henteu nyonto tabiat-Na, henteu digawé dina sumanget-Na, maranéhna taranjang, maranéhna henteu ngagem jubah kabeneran-Na. Anu paéh mindeng dipintonkeun saolah-olah anu hirup; sabab jalma-jalma anu keur ngusahakeun naon anu ku maranéhna disebut kasalametan nurutkeun pamadegan sorangan, henteu miboga Allah anu damel dina diri maranéhna boh pikeun mikahayang boh pikeun ngalakukeun nurutkeun pangersa-Na anu hadé.”
“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.
“Golongan ieu kagambarkeun kalayan écés ku lebak tulang-tulang garing anu ditingali ku Hesekiel dina titingalian.” Review and Herald, 17 Januari 1893.