We have been setting forth the sequence of prophetic events that are identified by the hidden history of the seven thunders that is represented in Revelation chapters eleven through thirteen. We have not yet reached the point in the development of these events, where we will overlay the history of the horn of Protestantism and the horn of Republicanism. Nor have we yet prepared a platform of understanding to pinpoint the role of Islam in the message of the Midnight Cry. There is, though, a very important truth connected with these events, that identifies what a person must do when they understand the truths that are being unsealed. The blessing of Revelation includes the responsibility of “keeping” those things that are written.
Urang parantos netelakeun runtuyan kajadian nubuat anu ditandaan ku sajarah nu disumputkeun tina tujuh guludug anu digambarkeun dina Wahyu pasal sabelas nepi ka tilu welas. Urang can acan ngahontal titik dina kamekaran kajadian-kajadian ieu, tempat urang bakal numpangkeun sajarah tanduk Protestantisme jeung tanduk Republicanisme. Urang ogé can acan nyiapkeun hiji landasan pamahaman pikeun mastikeun peran Islam dina amanat Panyambat Tengah Peuting. Sanajan kitu, aya hiji bebeneran anu kacida pentingna patalina jeung kajadian-kajadian ieu, anu nandaan naon anu kudu dipigawé ku saurang jalma nalika maranéhna ngartos kana bebeneran-bebeneran anu keur dibuka segelna. Berkah dina Wahyu ngawengku tanggung jawab pikeun “ngajaga” hal-hal anu ditulis.
The line of history that is being unsealed conveys the creative power of God to those who would hear, read and keep those things written therein. It is therefore time to break away from our consideration of Isaiah’s last prophetic narrative, and Revelation chapters eleven through thirteen in order to establish the significance of the “three and a half days” that Elijah and Moses were dead in the street of the information super highway, that runs through the valley of dead dry bones. What we will identify now, is the symbolism of “the wilderness.”
Garis sajarah anu keur dibuka éta nganteurkeun kakawasaan cipta Allah ka jalma-jalma anu daék ngadéngé, maca, jeung ngajaga hal-hal anu dituliskeun di jerona. Ku sabab éta, ayeuna waktuna urang nyingkah heula tina panalungtikan urang ngeunaan carita nubuat panungtungan Yesaya, jeung Wahyu pasal sabelas nepi ka tilu belas, sangkan netepkeun harti penting tina “tilu satengah poé” nalika Elia jeung Musa paéh di jalan raya informasi super, anu ngalanglang ngaliwatan lebak tulang-tulang garing anu paéh. Anu ayeuna baris urang tangtukeun, nyaéta perlambang “padang gurun.”
In the last article we identified four prophetic witnesses of the sequence of events that are established by the hidden history of the seven thunders. The line of the image of Christ, the line of the two witnesses, the line of the image of the beast and the line of the counterfeit king of the north.
Dina artikel panungtungan urang parantos nangtukeun opat saksi nubuatan ngeunaan runtuyan kajadian anu ditetepkeun ku sajarah nu disumputkeun tina tujuh guludug. Garis gambaran Kristus, garis dua saksi, garis gambaran sato galak, jeung garis raja kalér palsu.
The second half of the line of the counterfeit king of the north, begins with the empowerment of the papacy in 538. Then the papacy, the spiritual counterfeit king of the north, trampled down spiritual Jerusalem and spiritual Israel for twelve hundred and sixty years.
Satengah kadua tina runtuyan raja kalér palsu dimimitian ku dipasihanana kakawasaan ka kapausan dina taun 538. Saterusna kapausan, raja kalér palsu anu sipatna rohani, nincak-nginjak Yerusalem rohani jeung Israél rohani salila sarébu dua ratus genep puluh taun.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Jeung maranéhna bakal rubuh ku mata pedang, sarta bakal dibawa ka pangbuangan ka sakumna bangsa; jeung Yerusalem bakal diinjak-injak ku bangsa-bangsa kapir, nepi ka mangsa bangsa-bangsa kapir téh tumanina. Lukas 21:24.
John was told to measure both the sanctuary and the host, but he was also told to leave out the courtyard, for it had been given to the Gentiles for twelve hundred and sixty years.
Yohanes dipiwarang pikeun ngukur boh Bait Suci boh balaréa, tapi anjeunna ogé dipiwarang supaya henteu ngukur palataranana, sabab éta geus dipasrahkeun ka bangsa-bangsa kapir salila sarébu dua ratus genep puluh taun.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.
Lajeng kaula dipasihan sabatang awi anu sarupa jeung tongkat; sarta malaikat éta nangtung, pokna, “Hudang, tuluy ukur Bait Allah, altar, jeung jalma-jalma anu nyembah di jerona. Tapi palataran anu di luar Bait Allah ulah diasupkeun, jeung ulah diukur; sabab éta geus dipasrahkeun ka bangsa-bangsa kapir; sarta kota suci bakal dipapay ku maranéhna salila opat puluh dua bulan.” Wahyu 11:1, 2.
John and Luke testify that the Gentiles “tread under foot” “Jerusalem,” for “forty and two months.” John identifies the duration, and Luke marks the conclusion of the history. These two witnesses are addressing the question of Daniel chapter eight, and verse thirteen.
Yohanes jeung Lukas mere kasaksian yén bangsa-bangsa kapir “nginjak-injak” “Yerusalem,” salila “opat puluh dua bulan.” Yohanes netepkeun lilana waktuna, sedengkeun Lukas nandaan kacindekan sajarahna. Ieu dua saksi keur nyanghareupan patalékan dina Daniel pasal dalapan, ayat tilu welas.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Tuluy sim kuring ngadéngé saurang santo keur nyarita; jeung santo séjén nyarios ka santo anu tangtu éta, anu keur nyarita téa, “Sabaraha lilana éta titingalian ngeunaan kurban sapopoé, jeung palanggaran anu nyababkeun kakosongan, nepi ka boh tempat suci boh pasukan diserahkeun pikeun diinjak-injak ku suku?” Daniel 8:13.
The question about the duration that the sanctuary and host were to be trodden under foot, identifies two desolating powers that would accomplish the act of treading down Jerusalem, which in Daniel is represented as the “sanctuary” and also the “host.” The correct foundational understanding of this verse, as expressed by J. N. Andrews, is that the verse identifies two desolating powers, which trampled down both the sanctuary and the host. The first desolating power identified in the verse is paganism, and the second is papalism. The word “host,” is Daniel’s expression for what John identifies as the “worshippers” in the temple, that is in Jerusalem.
Patarosan ngeunaan lilana tempat suci jeung pasukan anu bakal diinjak-injak ku suku, nandakeun dua kakawasaan anu ngabasmi anu bakal ngalaksanakeun kalakuan nginjak-injak Yerusalem, anu dina Daniel digambarkeun minangka “tempat suci” jeung ogé “pasukan.” Pamahaman dasar anu leres ngeunaan ayat ieu, sakumaha ditepikeun ku J. N. Andrews, nyaéta yén ayat éta ngaidéntifikasi dua kakawasaan anu ngabasmi, anu nginjak-injak boh tempat suci boh pasukan. Kakawasaan pangheulana anu ngabasmi anu diidéntifikasi dina ayat éta nyaéta paganisme, jeung anu kadua nyaéta kapausan. Kecap “pasukan,” nyaéta ungkara Daniel pikeun naon anu ku Yohanes diidéntifikasi minangka “para nu nyembah” di Bait Allah, nyaéta di Yerusalem.
“THERE ARE TWO ‘DESOLATIONS’ IN DANIEL 8.—This fact is made so plain by Josiah Litch that we present his words:
“AYA DUA ‘KARUSAKAN’ DINA DANIEL 8.—Kanyataan ieu dijelaskeun ku Josiah Litch kalayan kacida écésna, ku sabab éta urang ngedalkeun kecap-kecap anjeunna:
“‘The daily sacrifice’ is the present reading of the English text. But no such thing as sacrifice is found in the original. This is acknowledged on all hands. It is a gloss or construction put on it by the translators. The true reading is, ‘the daily and the transgression of desolation,’ daily and transgression being connected together by “and;” the daily desolation and the transgression of desolation. They are two desolating powers, which were to desolate the sanctuary and the host.’—Prophetic Expositions, Volume 1, page 127.
“‘Kurban sapopoe’ téh mangrupa bacaan anu ayeuna aya dina téks basa Inggris. Tapi dina naskah aslina teu kapanggih hal saperti kurban. Ieu diaku ku sagala pihak. Éta ngan saukur glosa atawa tafsiran anu dipasihkeun ku para panarjamah. Bacaan anu leres nyaéta, ‘anu sapopoe jeung palanggaran anu nyababkeun karuksakan,’ sapopoe jeung palanggaran dihijikeun ku kecap ‘jeung;’ karuksakan anu sapopoe jeung palanggaran anu nyababkeun karuksakan. Éta téh dua kakawasaan anu ngabalukarkeun karuksakan, anu bakal ngarusak tempat suci jeung pasukan.’—Prophetic Expositions, Volume 1, page 127.
“It is plain that the sanctuary and the host were to be trodden under foot by the daily and the transgression of desolation. The careful reading of verse 13 settles this point. And this fact establishes another, viz.: that these two desolations are the two grand forms under which Satan has attempted to overthrow the worship and the cause of Jehovah. Mr. Miller’s remarks on the meaning of these two terms, and the course pursued by himself in ascertaining that meaning, is presented under the following head:
“Jelas yén Bait Suci jeung pasukan téh bakal diinjak-injak ku nu sapopoé jeung ku palanggaran karuksakan. Maca kalayan taliti ayat 13 netepkeun ieu perkara. Jeung kanyataan ieu netepkeun kanyataan séjén deui, nyaéta: yén dua karuksakan ieu téh dua rupa agung anu jadi wangun-wangun di handapeunana Iblis geus nyobaan ngaruntuhkeun ibadah jeung perkara Yéhuwa. Catetan-catetan Tuan Miller ngeunaan harti dua istilah ieu, jeung jalan anu ditempuh ku anjeunna sorangan dina nangtukeun harti éta, dipidangkeun dina judul di handap ieu:”
“THE TWO DESOLATIONS ARE PAGANISM AND PAPACY
“DUA KAJUGJUGAN ETA NYAETA KAPAGANAN JEUNG KAPAUSAN”
“‘I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take way;’ he shall take away, ‘the daily;’ ‘from the time the daily shall be taken away’, etc. I read on, and thought I should find no light on the text; finally, I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, oh! how clear and glorious the truth appeared! There it is! That is ‘the daily!’ Well now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ popery is meant. Well, what is it which hinders popery from being revealed? Why, it is paganism; well, then, ‘the daily’ must mean paganism.’—Second Advent Manual, page 66.” J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.
“‘Abdi terus maca, sarta teu bisa manggihan perkara séjén anu di jerona éta [the daily] kapanggih, iwal dina kitab Daniel. Tuluy abdi [kalawan pitulung hiji konkordansi] nyandak kecap-kecap anu nyambung jeung éta, “dicabut;” anjeunna bakal nyabut, “the daily;” “ti waktu the daily bakal dicabut”, jeung sajabana. Abdi terus maca, sarta nyangka moal manggihan caang naon-naon ngeunaan éta ayat; ahirna, abdi nepi ka 2 Tesalonika 2:7, 8. “Sabab rusiah kajahatan geus jalan kénéh; ngan anjeunna anu ayeuna nahan bakal terus nahan, nepi ka anjeunna dicabut ti tengah jalan, sarta saterusna si durhaka éta bakal dinyatakeun,” jeung sajabana. Jeung nalika abdi nepi ka éta ayat, aduh! kacida écésna jeung mulya pisan éta bebeneran téh katémbong! Tah dinya! Éta téh “the daily!” Tah ayeuna, naon maksud Paulus ku “anjeunna anu ayeuna nahan,” atawa ngahalangan? Ku “jalma dosa,” jeung “si durhaka,” anu dimaksud téh kapausan. Tah, naon anu ngahalangan supaya kapausan teu dinyatakeun? Nya, éta téh paganisme; tah, ku kituna, “the daily” pasti hartina paganisme.’—Second Advent Manual, kaca 66.” J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.
In fulfillment of the “seven times” of Leviticus twenty-six, paganism trampled down the sanctuary and host for twelve hundred and sixty years, and then papalism did the same work for an additional twelve hundred and sixty years. The papacy had trampled down Jerusalem for twelve hundred and sixty years according to Luke and John, until the papacy received its deadly wound in 1798. Subtracting twelve hundred and sixty years from 1798, arrives at 538. Subtracting twelve hundred and sixty years from 538, arrives at 723 BC, when Assyria, the literal king of the north at that time, took the northern kingdom of Israel into slavery.
Dina minuhan kana “tujuh kali” dina Imamat dua puluh genep, kapirisme nginjak-injak tempat suci jeung pasukan salila sarébu dua ratus genep puluh taun, tuluy kapapaan ngalakukeun pagawean anu sarua salila tambahan sarébu dua ratus genep puluh taun deui. Kapapaan geus nginjak-injak Yerusalem salila sarébu dua ratus genep puluh taun nurutkeun Lukas jeung Yohanes, nepi ka kapapaan narima tatu nu ngabahayakeun pati dina taun 1798. Lamun sarébu dua ratus genep puluh taun dikurangan tina 1798, hasilna 538. Lamun sarébu dua ratus genep puluh taun dikurangan tina 538, hasilna 723 SM, nalika Asyur, raja kalér sacara harfiah dina mangsa éta, mawa karajaan kalér Israil kana pangbudakan.
John only refers to the twelve hundred and sixty years that the papacy trampled down the sanctuary and the host, but Luke addresses both periods of twelve hundred and sixty years that paganism and papalism trampled down Jerusalem, for he states “until the times of the Gentiles be fulfilled.” Luke identifies the trampling down of Jerusalem as more than a single “time”, for he calls it the fulfillment of the “times” of the Gentiles.
Yohanes ngan ukur nyebut kana sarébu dua ratus genep puluh taun nalika kapapaan nincak-injak ka tempat suci jeung ka balaréa, tapi Lukas nyangkem duanana mangsa sarébu dua ratus genep puluh taun nalika paganisme jeung kapapaan nincak-injak Yerusalem, sabab anjeunna nyebut, “nepi ka genepan mangsa-mangsa bangsa-bangsa kapir.” Lukas ngaidentipikasi nincak-injakna Yerusalem minangka leuwih ti saukur hiji “mangsa”, sabab anjeunna nyebut éta minangka genepna “mangsa-mangsa” bangsa-bangsa kapir.
Of course, in 1856, Millerite Adventism became Laodicean, and seven years later they rejected the truth of the “seven times” of Leviticus twenty-six, so it is impossible for Adventism to see these simple biblical facts. The fact that I am identifying is that the hidden history of the seven thunders, which identifies three waymarks, and a period of time between the first and second waymark, and then a second period of time between the second and third waymark, is represented within the prophetic line of the counterfeit king of the north.
Tangtu, dina taun 1856, Adventisme Millerite janten Laodikea, sarta tujuh taun ti harita maranéhna nampik bebeneran ngeunaan “tujuh kali” tina Imamat dua puluh genep, ku sabab éta mustahil pikeun Adventisme ningali kanyataan-kanyataan Alkitabiah anu basajan ieu. Kanyataan anu ku sim kuring keur diidéntifikasi nyaéta yén sajarah nu disumputkeun tina tujuh guludug, anu ngaidéntifikasi tilu waymark, jeung hiji jangka waktu antara waymark kahiji jeung kadua, tuluy hiji deui jangka waktu kadua antara waymark kadua jeung katilu, digambarkeun dina garis nubuatan raja kalér nu palsu.
That line started in 723 BC, with the northern kingdom of Israel going into slavery at the hands of the king of Assyria, a literal king of the north. Then in 538, the spiritual king of the north was empowered, and he then trampled down spiritual Jerusalem for another twelve hundred and sixty years, until he received a deadly wound in 1798. From 723 BC, until 538, the powers that held Israel in subjection were always pagan powers.
Garis éta dimimitian dina taun 723 SM, nalika karajaan kalér Israél diasupkeun kana perbudakan ku panangan raja Asyur, hiji raja kalér sacara harfiah. Saterusna dina taun 538, raja kalér anu rohani dipaparin kakawasaan, tuluy anjeunna nginjak-injak Yerusalem rohani salila sarébu dua ratus genep puluh taun deui, nepi ka anjeunna narima tatu anu matak paéh dina taun 1798. Ti taun 723 SM nepi ka 538, kakawasaan-kakawasaan anu nahan Israél dina kaayaan takluk salawasna mangrupa kakawasaan-kakawasaan kapir.
The line of Christ identifies the anointing of the true king of the north at His baptism in the year 27, and twelve hundred and sixty prophetic days later, He was crucified. His disciples were then empowered to present the message of the true king of the north, until the stoning of Stephen in the year 34. The only time Christ did not walk in the entire twelve hundred and sixty days of His ministry, was when he rode into Jerusalem in the triumphal entry. He therefore trod down Jerusalem for twelve hundred and sixty days, as did His disciples after the cross. Both lines, the counterfeit king of the north and Christ, the true king of the north, trod down Jerusalem and the host for twelve hundred and sixty days.
Garis Kristus nunjukkeun pangurapan raja kalér anu sajati dina waktos baptisan-Na dina taun 27, sarta sarébu dua ratus genep puluh poé nubuat saterusna, Anjeunna disalib. Satuluyna murid-murid-Na dipaparin kakawasaan pikeun nepikeun amanat ngeunaan raja kalér anu sajati, nepi ka rajamna Stépanus dina taun 34. Hiji-hijina waktos Kristus henteu leumpang salila sakabéh sarébu dua ratus genep puluh poé palayanan-Na, nyaéta nalika Anjeunna nunggang asup ka Yérusalém dina lebetna anu mulya. Ku kituna Anjeunna nginjak-nginjak Yérusalém salila sarébu dua ratus genep puluh poé, kitu deui murid-murid-Na sanggeus salib. Duanana garis, raja kalér palsu jeung Kristus, raja kalér anu sajati, nginjak-nginjak Yérusalém jeung pasukan salila sarébu dua ratus genep puluh poé.
Paganism was a counterfeit of the worship system of the earthly sanctuary service of the literal Jews, and papalism is a counterfeit of the heavenly sanctuary service of the spiritual Jews. Paganism’s twelve hundred and sixty years, was parallel to Christ’s twelve hundred and sixty days, and papalism’s twelve hundred and sixty years, was parallel to the disciples’ twelve hundred and sixty days.
Kapercayaan kapir téh mangrupa palsu tina sistem ibadah dina palayanan tempat suci di bumi milik urang Yahudi sacara harfiah, sarta kapausan téh mangrupa palsu tina palayanan tempat suci di sawarga milik urang Yahudi rohani. Sarébu dua ratus genep puluh taunna kapir téh sajajar jeung sarébu dua ratus genep puluh poéna Kristus, sarta sarébu dua ratus genep puluh taunna kapausan téh sajajar jeung sarébu dua ratus genep puluh poéna para murid.
Each of the two lines contain the identical prophetic structure of the hidden history of the seven thunders, that began to be publicly unsealed in July, 2023. The unsealing was accomplished in part by the recognition of the Millerite movement’s first disappointment. Their first disappointment ushered in a period of time, called the “tarrying time” in the parable of the ten virgins. The “tarrying time” ended at the Exeter, New Hampshire camp meeting, when the message of the Midnight Cry had been fully established. The Exeter camp meeting became the second waymark, which then ushered in a period of time where the message of the Midnight Cry was proclaimed, until the third waymark of judgment and the last disappointment arrived.
Masing-masing tina dua garis éta ngandung struktur nubuat anu sarua ngeunaan sajarah nu disumputkeun tina tujuh guludug, anu mimiti dibuka segelna sacara umum dina bulan Juli 2023. Muka-segel éta kahontal sabagian ku pangakuan kana kuciwa anu kahiji tina gerakan Millerite. Kuciwa maranéhna anu kahiji ngawanohkeun hiji kurun waktu, anu dina misil sapuluh parawan disebut “waktu nungguan.” “Waktu nungguan” éta réngsé dina pasamoan kémah di Exeter, New Hampshire, nalika amanat Midnite Cry geus diteguhkeun sapinuhna. Pasamoan kémah Exeter jadi waymark anu kadua, anu tuluy ngawanohkeun hiji kurun waktu nalika amanat Midnite Cry diproklamasikeun, nepi ka waymark anu katilu, nyaéta pangadilan jeung kuciwa anu pamungkas, datang.
The three waymarks were the first disappointment, the Midnight Cry message and the last disappointment. Those three waymarks align with the Hebrew word “truth” which represent the first, thirteenth and last letter of the Hebrew alphabet. The first and the last both being disappointments, represents the signature of Alpha and Omega.
Tilu pananda jalan éta nya éta kuciwa kahiji, amanat Jerit Tengah Peuting, jeung kuciwa panungtung. Tilu pananda jalan éta saluyu jeung kecap Ibrani “truth” anu ngawakilan aksara kahiji, katilu welas, jeung pangtukangna dina alfabét Ibrani. Anu kahiji jeung anu pangtukangna duanana mangrupa kuciwa, ngagambarkeun tandatangan Alfa jeung Omega.
There is no direct representation of twelve hundred and sixty days in the Millerite history, yet the Millerite history is the history of the first movement and therefore typifies the last movement. The history of the first disappointment in the last movement began on July 18, 2020, and it is illustrated in Revelation chapter eleven. In Revelation chapter eleven, the two witnesses are slain, marking the first disappointment in the last movement, that was typified by the first movement.
Teu aya gambaran langsung ngeunaan sarébu dua ratus genep puluh poé dina sajarah Millerite, nanging sajarah Millerite téh nya éta sajarah gerakan kahiji, ku kituna jadi perlambang pikeun gerakan panungtung. Sajarah kuciwa kahiji dina gerakan panungtung dimimitian dina 18 Juli 2020, sarta éta digambarkeun dina Wahyu pasal sabelas. Dina Wahyu pasal sabelas, dua saksi dipaéhan, anu nandaan kuciwa kahiji dina gerakan panungtung, anu geus diperlambangkeun ku gerakan kahiji.
In Revelation eleven the disappointment ushered in a period of twelve hundred and sixty days that their dead bodies were in the street, thus marking the tarrying time of the parable. At their resurrection they are lifted up as an ensign in the same hour as the judgment of the Sunday law. The history of the two witnesses includes a symbolic period of twelve hundred and sixty days.
Dina Wahyu pasal sabelas, kuciwa éta muka hiji mangsa salila sarébu dua ratus genep puluh poé nalika mayit maranéhna aya di jalan, ku kituna nandaan waktu reureuh dina éta misil. Dina hudangna deui, maranéhna diangkat jadi panji dina jam anu sarua jeung pangadilan hukum Minggu. Sajarah dua saksi éta ngawengku hiji mangsa simbolis salila sarébu dua ratus genep puluh poé.
The details of the movement of the third angel in the hidden history of the seven thunders provides much more specification than the other parallel lines, but the line of the third angel, the line of the true king of the north, and the line of the counterfeit king of the north, all possess the same prophetic characteristics of a beginning point, followed by a period of time that reaches to a middle point, that is followed by a period of time that reaches to judgment at the end-point.
Rincian ngeunaan gerakan malaikat katilu dina sajarah anu disumputkeun tina tujuh guludug nyayogikeun kakhususan anu leuwih lengkep tibatan garis-garis sajajar anu séjén; tapi garis malaikat katilu, garis raja kalér anu sajati, jeung garis raja kalér palsu, kabéh miboga ciri-ciri nubuat anu sarua: hiji titik awal, tuluy dituturkeun ku hiji mangsa waktu anu ngahontal kana titik tengah, anu satuluyna dituturkeun ku hiji mangsa waktu anu ngahontal kana pangadilan dina titik ahir.
The twelve hundred and sixty days is a primary element of the hidden history of the seven thunders. The twelve hundred and sixty days is symbolized as a “wilderness” in Revelation chapter twelve.
Sarébu dua ratus genep puluh poé téh mangrupa unsur utama dina sajarah nu disumputkeun tina tujuh guludug. Sarébu dua ratus genep puluh poé téh dilambangkeun minangka “padang gurun” dina Wahyu pasal dua welas.
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.
Tuluy awéwé éta ngungsi ka tanah gurun, ka hiji tempat anu geus disadiakeun ku Allah pikeun dirina, supaya di dinya manéhna dipiara salila sarébu dua ratus genep puluh poé. Wahyu 12:6.
The church fled into the wilderness to escape the treading down of the papal power for twelve hundred and sixty years. Verse fourteen provides another witness.
Garéja ngungsi ka padang gurun pikeun luput tina diinjak-injak ku kakawasaan kapapaan salila sarébu dua ratus genep puluh taun. Ayat kaopat welas maparin kasaksian séjén.
And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.
Jeung ka éta awéwé dipaparin dua jangjang manuk garuda anu gedé, supaya manéhna bisa ngapung ka padang gurun, ka tempatna, di dinya manéhna dipiara salila samentara, jeung mangsa-mangsa, jeung satengah mangsa, jauh ti payuneun oray. Wahyu 12:14.
The church fled from the persecution of the dragon and the papacy for twelve hundred and sixty years, and therefore the “wilderness” is a symbol of the twelve hundred and sixty days. That number occurs directly seven times in the books of Daniel and Revelation, but it is represented several other ways in the Scriptures. In each case, it represents the “seven times” of Leviticus twenty-six.
Garéja ngungsi tina panganiaya naga jeung kapapaan salila sarébu dua ratus genep puluh taun, ku kituna “padang gurun” téh mangrupa lambang tina sarébu dua ratus genep puluh poé. Éta angka disebutkeun sacara langsung tujuh kali dina kitab Daniel jeung Wahyu, tapi dina Kitab Suci angka éta ogé dilambangkeun ku sababaraha cara séjén. Dina unggal kasus, éta ngawakilan “tujuh mangsa” dina Imamat dua puluh genep.
Whether it was paganism trampling down the sanctuary and host from 723 BC to the year 538, or the papacy trampling down spiritual Jerusalem and the worshippers therein, it was an illustration of the scattering of God’s people, that was brought about by God’s people breaking the “sabbaths-of-the-land” covenant as represented in Leviticus chapters twenty-five and twenty-six. In chapter twenty-six it is called the quarrel of God’s covenant.
Naha éta kapirisme nu ngainjak-injak tempat suci jeung pasukan ti taun 723 SM nepi ka taun 538, atawa kapausan nu ngainjak-injak Yerusalem rohani jeung para nu nyembah di jerona, éta téh hiji gambaran ngeunaan paburencayna umat Allah, anu kajadian lantaran umat Allah ngalanggar perjangjian “Sabat-sabat tanah” sakumaha dilambangkeun dina Imamat bab dua puluh lima jeung dua puluh genep. Dina bab dua puluh genep éta disebut pasulayan tina perjangjian Allah.
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 26:25.
Jeung Kami baris ngadatangkeun pedang ka maraneh, anu bakal males pasualan tina perjangjian Kami; jeung nalika maraneh kakumpul di jero kota-kota maraneh, Kami baris ngirim pageblug ka antara maraneh; jeung maraneh bakal diserahkeun kana leungeun musuh. Leviticus 26:25.
The rebellion against God’s covenant brought upon God’s people the slavery and scattering that is represented as the “quarrel of my covenant.” Without understanding the punishment, which Daniel calls Moses’ “curse” and “oath”, that is also called the “quarrel of my covenant,” blinds a person from seeing the deeper meaning of Christ’s work as represented in Daniel chapter nine. A consistent evaluation of God’s people who are in Laodicean blindness in the writings of Ellen White is that they cannot “reason from cause, to effect.” You may profess to understand the twelve hundred and sixty years of the Dark Ages, but if you don’t know the “cause” of that trampling down you are blind.
Pangbarontakan ngalawan perjangjian Allah ngabalukarkeun ka umat Allah éta pangabdian jeung paburencay anu digambarkeun minangka “paséa tina perjangjian Kami.” Lamun teu ngartos kana hukuman éta, anu ku Daniel disebut “kutuk” jeung “sumpah” Musa, anu ogé disebut “paséa tina perjangjian Kami,” jalma jadi buta tina ningali harti anu leuwih jero tina karya Kristus sakumaha digambarkeun dina Daniel pasal salapan. Hiji panilaian anu ajeg ngeunaan umat Allah anu aya dina kabutaan Laodikea dina tulisan Ellen White nyaéta yén maranéhna teu bisa “nalar tina sabab, kana akibat.” Anjeun bisa waé ngaku ngartos kana sarébu dua ratus genep puluh taun Jaman Poék, tapi lamun anjeun teu nyaho “sabab” tina éta diinjak-injak, anjeun buta.
And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.
Jeung anjeunna bakal negeskeun perjangjian jeung loba jalma salila saminggu hiji; sarta di tengah minggu éta anjeunna bakal nyababkeun kurban jeung sasajén eureun, sarta ku sumebarna kalakuan-kalakuan anu pikakeuheuleun anjeunna bakal ngajadikeunana tumpur, nepi ka consummation, sarta anu geus ditangtukeun bakal dituangkeun ka anu tumpur. Daniel 9:27.
Christ’s confirmation of the covenant is directly associated with the “quarrel of His covenant.” The duration of the “curse” was twenty-five hundred and twenty years, and the duration of Christ confirming that very same covenant was twenty-five hundred and twenty days. In agreement with the Hebrew word “truth” which provides the structure of the hidden history of the seven thunders, the prophetic week that Christ was to confirm His covenant possessed three waymarks that are represented by the first, thirteenth and last letters of the Hebrew alphabet.
Pangukuhan Kristus kana perjangjian téh patali langsung jeung “pacengkadan perjangjian-Na.” Lilana “kutuk” éta nyaéta dua rébu lima ratus dua puluh taun, sarta lilana Kristus ngukuhkeun éta perjangjian anu sarua nyaéta dua rébu lima ratus dua puluh poé. Sajalan jeung kecap Ibrani “kaleresan” anu nyadiakeun wangunan sajarah nu disumputkeun tina tujuh guludug, minggu nubuatan anu ku Kristus kudu dikukuhkeun dina perjangjian-Na miboga tilu tanda patokan anu dilambangkeun ku hurup kahiji, ka tilu welas, jeung panungtung dina alfabét Ibrani.
The first waymark of the week was His baptism, the second waymark was the cross and the last was the death of Stephen. To refuse to see the “seven times” of Leviticus twenty-six, as the heavenly angels led William Miller to see the “seven times,” eliminates the ability to fully see the very prophecy where Christ shed His blood and confirmed the very covenant that His literal ancient people had rejected. Everyone that is ultimately saved will have only a partial and incomplete understanding of “truth.” But no one gets saved that purposely refuses to see the “truth.” There is only one way to the Father, and that is through Jesus, and Jesus is the “truth.”
Tanda jalan anu kahiji dina éta minggu nyaéta baptisan-Na, tanda jalan anu kadua nyaéta salib, jeung anu pamungkas nyaéta pupusna Stéfanus. Nolak ningali “tujuh kali” dina Imamat dua puluh genep, sakumaha malaikat-malaikat sawarga mingpin William Miller pikeun ningali “tujuh kali” éta, ngaleungitkeun kamampuhan pikeun ningali sacara lengkep pisan nubuat tempat Kristus ngucurkeun getih-Na sarta negeskeun perjangjian anu ku umat-Na baheula sacara harfiah geus ditolak. Saban jalma anu ahirna disalametkeun bakal ngan boga pamahaman anu sabagian jeung teu lengkep ngeunaan “bebeneran.” Tapi teu aya saurang ogé anu disalametkeun lamun ngahaja nolak ningali “bebeneran.” Ngan aya hiji jalan ka Rama, nya éta ngaliwatan Yesus, sarta Yesus téh “bebeneran.”
This is a worthwhile understanding to ponder, for it speaks to the covenant of Leviticus twenty-five and twenty-six. The “curse” of the “seven times” was brought upon ancient literal Israel through their unwillingness to implement the guidelines of allowing the land to rest, and of fulfilling the Jubilee instructions. It was a sin of omission. The curse was brought upon them for their omitting a work they were commanded to do, rather than because they had directly broken a commandment, such as thou shalt not kill or thou shalt not steal. They simply ignored the guidelines associated with allowing the land to rest. Adventists that simply do not accept the “seven times” (that the angels led William Miller to discover) because for whatever unsanctified reason, simply have never taken the time to truly investigate the truth, and are accomplishing the same type of rebellion of omission by disregarding the very same covenant information that ancient literal Israel disregarded. The beginning illustrates the ending.
Ieu téh hiji pamahaman anu pantes dipaluruh kalawan jero, sabab ieu nyarita ngeunaan perjangjian dina Imamat dua puluh lima jeung dua puluh genep. “Kutuk” tina “tujuh kali” ditimpakeun ka Israél baheula anu harfiah lantaran maranéhna teu daék ngalaksanakeun pituduh pikeun ngantepkeun tanah beristirahat, jeung pikeun minuhan parentah Yobel. Éta téh dosa ku lalawora. Kutuk éta ditimpakeun ka maranéhna ku sabab maranéhna ngalalaworakeun hiji pagawéan anu diparéntahkeun supaya dipigawé, lain ku sabab maranéhna sacara langsung ngalanggar hiji parentah, saperti ulah maéhan atawa ulah maling. Maranéhna ngan saukur teu maliré kana pituduh anu patali jeung ngantepkeun tanah beristirahat. Urang Advent anu ngan saukur henteu narima “tujuh kali” (anu malaikat mingpin William Miller pikeun manggihanana) lantaran alesan naon waé anu teu disucikeun, ngan saukur can kungsi nyéépkeun waktu pikeun leres-leres nalungtik bebeneran, sarta keur ngalakukeun rupa pemberontakan ku lalawora anu sarua ku teu maliré kana katerangan perjangjian anu sarua anu teu dipaliré ku Israél baheula anu harfiah. Mimiti ngagambarkeun tungtung.
The twelve hundred and sixty days in Revelation twelve that is identified as a “wilderness,” is a symbol of the “seven times.” Both the twelve hundred and sixty days of Christ’s ministry, and the twelve hundred and sixty days of the disciple’s ministry represent the entire week that the covenant was being confirmed. Both the twelve hundred and sixty years that paganism trampled down God’s people, and the twelve hundred and sixty years that papalism trampled down God’s people, represent the entire “seven times” of the curse of Moses.
Sarébu dua ratus genep puluh poé dina Wahyu dua welas anu diidéntifikasi minangka hiji “padang gurun,” mangrupakeun lambang tina “tujuh mangsa.” Boh sarébu dua ratus genep puluh poé palayanan Kristus, boh sarébu dua ratus genep puluh poé palayanan murid-murid, ngawakilan sakabéh minggu nalika perjangjian keur diteguhkeun. Boh sarébu dua ratus genep puluh taun nalika paganisme nindes umat Allah, boh sarébu dua ratus genep puluh taun nalika kapapaan nindes umat Allah, ngawakilan sakabéh “tujuh mangsa” tina kutuk Musa.
In Revelation eleven, after twelve hundred and sixty days, the dead bones are brought back to life in order to enter into covenant as the one hundred and forty-four thousand. But in order for them to accomplish that covenant relationship, they are required to fulfill the terms of the covenant, just as Daniel did in chapter nine. The terms of the covenant of the “seven times” contains specific directions for those who find themselves in the land of the enemy. When those who wake up to the reality that they have been scattered desire to return to the Lord, Leviticus twenty-six provides directions for how they are to return.
Dina Wahyu pasal sabelas, sanggeus sarébu dua ratus genep puluh poé, tulang-tulang paéh dibalikeun kana hirup sangkan asup kana perjangjian jadi saratus opat puluh opat rébu. Tapi supaya maranéhna bisa ngalaksanakeun éta hubungan perjangjian, maranéhna diwajibkeun nyumponan sarat-sarat perjangjian éta, sakumaha anu dilakonan ku Daniel dina pasal salapan. Sarat-sarat perjangjian tina “tujuh kali” ngandung pituduh anu tangtu pikeun jalma-jalma anu manggihan dirina aya di tanah musuh. Nalika jalma-jalma anu hudang kana kanyataan yén maranéhna geus dipabalencarkeun boga kahayang pikeun mulang ka Gusti, Imamat dua puluh genep méré pituduh ngeunaan kumaha maranéhna kudu mulang.
And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.
Jeung maranéh nu kari ti antara maranéh bakal ngarayap layu dina kajahatan maranéhna di tanah musuh-musuh maranéhna; jeung dina kajahatan-karuhun maranéhna ogé maranéhna bakal ngarayap layu babarengan jeung karuhunna. Lamun maranéhna ngaku kajahatan maranéhna sorangan, jeung kajahatan karuhun maranéhna, katut palanggaran maranéhna anu ku éta maranéhna geus ngalanggar ka Kami, sarta yén maranéhna ogé geus leumpang sabalikna ka Kami; Jeung yén Kami ogé geus leumpang sabalikna ka maranéhna, sarta geus mawa maranéhna ka tanah musuh-musuh maranéhna; upama harita hate maranéhna anu teu disunat direndahkeun, sarta maranéhna narima hukuman tina kajahatan maranéhna: Mangka Kami bakal émut kana jangji Kami jeung Yakub, jeung ogé kana jangji Kami jeung Ishak, jeung ogé kana jangji Kami jeung Ibrahim bakal Kami émut; sarta Kami bakal émut ka éta tanah. Imamat 26:39–42.
The expression “pine away” in the Scriptures means to be dissolved, corrupted and consumed away. To pine away is to deteriorate into dead dry bones. And the instruction identifies death, for it represents those that awaken to their condition as being “in your enemies land.”
Ungkapan “pine away” dina Kitab Suci hartina ngaleyur, jadi ruksak, jeung laun-laun beak. Pine away téh hartina mudun nepi ka jadi tulang-tulang paéh anu garing. Jeung éta pituduh nandaan maot, sabab éta ngagambarkeun jalma-jalma anu hudang kana kaayaanana salaku aya “di tanah musuh anjeun.”
The last enemy that shall be destroyed is death. 1 Corinthians 15:26.
Mungsuh panungtung anu baris dibinasakeun nyaéta pati. 1 Korinta 15:26.
July 18, 2020, the first disappointment in the movement of the third angel took place. It has been typified by all the other first disappointments in the sacred prophetic reform lines. Ezekiel chapter thirty-seven identifies God’s people in the last days as having been dissolved, corrupted and consumed away until they were simply a valley of dead dry bones. They are in the enemy’s land, which is the land of death. In Revelation eleven, the two witnesses were slain and left in the street. All the prophets agree with each other. Moses is therefore speaking to those that are dead in the street that runs through Ezekiel’s valley. In their disappointed condition they are given instruction through Jeremiah.
Dina tanggal 18 Juli 2020, kajadian kuciwa anu kahiji dina gerakan malaikat katilu lumangsung. Ieu geus ditipikeun ku sakabéh kuciwa-kuciwa kahiji séjénna dina garis-garis réformasi nubuat anu suci. Yehezkiel pasal tilu puluh tujuh netelakeun umat Allah dina poé-poé panungtungan minangka anu geus dilebur, diruksak, jeung dikonsumsi nepi ka maranéhna ngan saukur jadi hiji lebak pinuh ku tulang-tulang paéh anu garing. Maranéhna aya di tanah musuh, nyaéta tanah maot. Dina Wahyu sabelas, dua saksi dipaéhan sarta ditinggalkeun di jalan. Sakabéh nabi silih satuju. Ku kituna Musa keur nyarita ka maranéhna anu paéh di jalan anu ngaliwatan lebakna Yehezkiel. Dina kaayaan maranéhna anu kuciwa, maranéhna dipaparin pituduh ngaliwatan Yermia.
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.
Ku sabab kitu, kieu timbalan PANGERAN, Lamun maneh mulang, tangtu Kami bakal mulangkeun maneh deui, sarta maneh bakal nangtung di payuneun Kami; jeung lamun maneh misahkeun anu mulya tina anu hina, maneh bakal jadi lir sungut Kami; maranéhna kudu mulang ka maneh, tapi maneh ulah mulang ka maranéhna. Yermia 15:19.
Jeremiah is informed that if he desires to speak for God, he must return, and in so doing he must separate the precious from the vile. The context of the passage identifies that the vile are those that he is not to return unto. When he is represented in the passage as being in his disappointed state, he identifies that he was alone.
Yermia dibéjakeun yén lamun manéhna hayang nyarita pikeun Allah, manéhna kudu mulang, sarta dina ngalakukeun kitu manéhna kudu misahkeun anu mulya tina anu hina. Kontéks éta petikan nétélakeun yén anu hina téh nyaéta jalma-jalma anu teu meunang ku manéhna dipulangan. Nalika dina éta petikan manéhna digambarkeun keur aya dina kaayaan kuciwa, manéhna nétélakeun yén manéhna nyorangan.
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.
Abdi henteu calik dina pakumpulan para panyindiran, sarta henteu bungah; abdi calik nyorangan ku sabab panangan Gusti: margi Gusti parantos ngeusian abdi ku amarah. Yeremia 15:17.
Jeremiah was not seated in the “assembly of mockers,” for he was seated alone. He was not to return to the vile, who are the assembly of mockers. In 1863, Adventism began its return to the “assembly of mockers” when it returned to the biblical methodology of the daughters of Babylon in order to reject Moses’ “seven times.” But Jeremiah is more specifically speaking of the last days, than the Millerite history. When those in the valley of dead bones awaken to the fact that they are in the enemies’ land, they are never to return to those that rejoiced over their death in the street. That group can return unto Jeremiah, but he cannot return unto them.
Yermia henteu calik dina “riungan anu ngagogoréng,” sabab anjeunna calik nyorangan. Anjeunna henteu meunang balik deui ka jalma-jalma anu hina, nyaéta riungan anu ngagogoréng. Dina taun 1863, Adventisme ngamimitian mulangna ka “riungan anu ngagogoréng” nalika éta mulang kana metodologi Alkitabiah putri-putri Babul pikeun nolak “tujuh kali” Musa. Tapi Yermia langkung husus nyarioskeun ngeunaan poé-poé panungtungan tibatan sajarah Millerite. Nalika jalma-jalma di lebak tulang-tulang garing hudang kana kanyataan yén maranéhna aya di tanah musuh, maranéhna henteu meunang pisan balik deui ka jalma-jalma anu geus suka bungah ku maotna maranéhna di jalan. Golongan éta bisa balik ka Yermia, tapi anjeunna henteu bisa balik ka maranéhna.
But if they are to return, they also must fulfill the directions given by Moses that are directly associated with the “seven times.” Those that are dead in the street in Revelation eleven, are dead for three and a half days, which prophetically is the “wilderness.”
Tapi lamun maranéhna rék mulang, maranéhna ogé kudu ngalaksanakeun parentah-parentah anu dipasihkeun ku Musa anu langsung pakait jeung “tujuh kali.” Maranéhna anu paéh di jalan dina Wahyu sabelas, paéh salila tilu satengah poé, anu sacara nubuat téh nyaéta “padang gurun.”
This is why the initial awakening of the dead is accomplished by a message that causes the bones to be formed together, but they are not yet alive. It takes the message of the four winds, which is the sealing message, to turn them into a mighty army. The first message that brings them together comes from a “voice.”
Ku sabab éta hudangna mimiti jalma-jalma paéh dilaksanakeun ku hiji pesen anu nyababkeun tulang-tulang téh ngahiji jeung kabentuk, tapi maranéhna can hirup. Diperlukeun pesen ngeunaan opat angin, nyaéta pesen panyegelan, pikeun ngajadikeun maranéhna hiji pasukan anu pohara gagah. Pesen kahiji anu ngahijikeun maranéhna asalna tina hiji “sora.”
Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain. Isaiah 40:1–4.
Hiburkeun maraneh, hiburkeun maraneh umat Kami, saur Allah maraneh. Ucapkeun kalayan ngalilipur ka Yerusalem, jeung seruan ka manehna, yén mangsa peperanganana geus lekasan, yén kalepatanana geus dihampura; sabab ti panangan PANGERAN manehna geus narima rangkep dua pikeun sakabéh dosa-dosana. Aya sora anu ngagero di padang gurun, “Sadiakeun jalan pikeun PANGERAN, luruskeun di tanah gurun hiji jalan raya pikeun Allah urang. Unggal lebak bakal diangkat, jeung unggal gunung jeung pasir bakal direndahkeun; nu bengkok bakal diluruskeun, jeung tempat-tempat anu gararung bakal dijadikeun rata.” Yesaya 40:1–4.
The voice comes from the wilderness, which is a symbol of the scattering of the “seven times.” That voice is in the wilderness, for Ezekiel was also taken to the valley of dead bones. He was testifying from the very valley, not from a distance.
Sora éta asalna ti gurun, anu mangrupakeun lambang paburencayna “tujuh kali.” Sora éta aya di gurun, sabab Ezekiel ogé dibawa ka lebak tulang-tulang paéh. Anjeunna keur mere kasaksian ti lebak éta sorangan, lain ti kajauhan.
The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones. Ezekiel 37:1.
Leungeun PANGERAN aya dina kuring, lajeng Mantenna mawa kuring kaluar dina Roh PANGERAN, sarta nempatkeun kuring di tengah lebak anu pinuh ku tulang-tulang. Yehezkiel 37:1.
The valley is the wilderness of three and a half days. The promise of the voice is that Jerusalem’s iniquity is pardoned and that her warfare is finished. The promise is representing the sealing of the one hundred and forty-four thousand that is accomplished in the last days. But the pardoning of her iniquity is associated with her receiving “double” for all her sins. The remedy offered by Moses requires a confession of not only their iniquities, but also the iniquities of their fathers. If they will fulfill that command, their iniquity will be pardoned.
Lebak téh nyaéta gurun salila tilu satengah poé. Jangji tina sora éta nyaéta yén kajahatan Yerusalem geus dihampura sarta peperanganana geus réngsé. Jangji éta ngagambarkeun panyegelan saratus opat puluh opat rébu anu kalaksana dina poé-poé panungtungan. Tapi panghampura kajahatanna patali jeung kanyataan yén manéhna narima “dua kali lipat” pikeun sakabéh dosa-dosana. Ubar anu dipasihkeun ku Musa nungtut hiji pangakuan, lain ngan ukur kana kajahatan maranéhna, tapi ogé kana kajahatan karuhun-karuhunna. Lamun maranéhna ngalaksanakeun éta parentah, kajahatanna bakal dihampura.
We will continue these truths in the next article.
Urang baris neruskeun ieu kayaktian-kayaktian dina artikel salajengna.
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. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.
Sumuhun, sakumna Israil geus ngalanggar hukum Gusti, malah ku nyimpang, nepi ka maranéhna teu nurut kana sora Gusti; ku sabab kitu kutuk geus dituangkeun ka kami, kitu deui sumpah anu ditulis dina hukum Musa, abdi Allah, lantaran kami geus dosa ka Mantenna. Jeung Mantenna geus netepkeun pangandika-Na, anu geus diucapkeun-Na ngalawan kami, jeung ngalawan para hakim kami anu ngahakiman kami, ku ngadatangkeun ka kami hiji kacilakaan anu gedé; sabab di handapeun sakuliah langit can kungsi kajadian anu saperti anu geus tumiba ka Yerusalem. Sakumaha geus ditulis dina hukum Musa, sakumna kacilakaan ieu geus datang ka kami; tapi kami can nyanggakeun doa kami ka payuneun PANGERAN Allah kami, supaya kami malik tina kajahatan kami, jeung ngartos kana kayaktian Gusti. Daniel 9:11–13.