The dry bones that are laying dead in the street, who hear the “voice” of the one who is crying in the wilderness, do so because the Comforter has come, in fulfillment of Jesus’ promise to send him. In the first disappointment of the Millerites, the Millerites came to understand that they were in the tarrying time of the virgin’s parable.
Tulang-tulang garing anu ngageletak paéh di jalan, anu ngadangu “sora” ti nu keur ngagero di padang gurun, ngalakukeun kitu lantaran Sang Panglipur parantos sumping, minangka panggenepan jangji Isa pikeun ngutus Anjeunna. Dina kuciwa kahiji urang Millerite, urang Millerite ngartos yén maranéhna keur aya dina mangsa tundan tina misil parawan.
“The disappointed ones saw from the Bible that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect him in 1844.” Spiritual Gifts, volume 1, 153.
“Jalma-jalma anu kuciwa ningali tina Kitab Suci yén maranéhna aya dina mangsa panundaan, sarta yén maranéhna kudu kalayan sabar ngadagoan kacumponan éta tetenjoan. Bukti anu sarua anu ngabalukarkeun maranéhna ngaharep-ngarep Gustina dina taun 1843, ngabalukarkeun maranéhna ngarepkeun Anjeunna dina taun 1844.” Spiritual Gifts, volume 1, 153.
Those who have been typified by the Millerites repeat the experience of the first disappointment, and when they do, they must understand that they too, are in the tarrying time of the virgin’s parable. It is only the influence of the Comforter that allows them to see this truth. That recognition, brought about by the Comforter, is represented by the first prophecy that Ezekiel was instructed to proclaim to the valley of dry, dead bones.
Jalma-jalma anu geus dilambangkeun ku kaum Millerite ngulang pangalaman kuciwa anu kahiji, sarta nalika maranéhna ngalakukeun kitu, maranéhna kudu ngartos yén maranéhna ogé aya dina mangsa nundana dina pasemon para parawan. Ngan ku pangaruh Sang Panglipur maranéhna bisa ningali ieu bebeneran. Pangakuan éta, anu dibangkitkeun ku Sang Panglipur, dilambangkeun ku nubuat anu kahiji anu diparentahkeun ka Ezekiel pikeun diproklamasikeun ka lebak tulang-tulang garing anu paéh.
Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:4–8.
Saur-Na nimbalan ku kaula kaing ka kami, Nubuatan ka kana tulang-tulang ini, lalu ucapkan ka kami, He tulang-tulang garing, dangarlah firman Tuhan. Janyilah firman Tuhan ALLAH ka tulang-tulang ini; Tarimo, Kami handak manganyuh nafas masuk ka dalam ikam, lalu ikam akan hidup: wan Kami handak malatakan urat-urat ka atas ikam, wan mandatangkan daging ka atas ikam, wan manutupi ikam lawan kulit, wan manaruh nafas ka dalam ikam, lalu ikam akan hidup; wan ikam akan malaman bahwa Akulah Tuhan. Maka aku pun banubuatan sakalihan lawan apa nang diparintahkan ka aku: wan samantara aku banubuatan, ada sabuah bunyi, wan tarimo, ada kaguncangan, lalu tulang-tulang itu bakumpul, masing-masing tulang ka tulangnya. Maka waktu aku mamandang, tarimo, urat-urat wan daging timbul ka atas kami, wan kulit manutupi kami pada sabalah atasnya: tagal kada ada nafas di dalam kami. Yehezkiel 37:4–8.
The “noise” represents the Holy Spirit. At that point the virgins need to recognize that they are in the tarrying time. The biblical instructions of what the disappointed must do when they recognize they are in the tarrying time is abundant. Jeremiah teaches they must never return to the “assembly of mockers,” which in the message to Philadelphia, is the synagogue of Satan. They must also separate the precious from the vile. The precious contrasted with the vile has a dual meaning.
“Guludug” ngalambangkeun Roh Suci. Dina mangsa éta, para parawan kudu ngakuan yén maranéhna aya dina waktu panangguhan. Parentah-parentah Alkitabiah ngeunaan naon anu kudu dipigawé ku jalma-jalma anu kuciwa nalika maranéhna ngakuan yén maranéhna aya dina waktu panangguhan téh kacida lobana. Yeremia ngajar yén maranéhna ulah pisan mulang deui ka “pakumpulan para pangolok-olok,” anu dina amanat ka Filadelfia téh mangrupa sinagoga Iblis. Maranéhna ogé kudu misahkeun anu mulya ti anu hina. Anu mulya, sabalikna jeung anu hina, miboga harti ganda.
I learned for myself this prophetic distinction years ago, when I made an application of William Miller’s dream. I correctly defined the jewels as truths of God’s word, and the spurious jewels as corrupted doctrines. Thereafter, it was pointed out to me that James White had also made an application of William Miller’s dream, and in his application, he identified the jewels as God’s faithful people, and the spurious jewels as the false professors of truth. When I investigated what James White had taught about the dream, I realized we were both correct. The jewels can represent God’s faithful, and the counterfeit jewels, the unfaithful, but the jewels can also represent the truths of God’s word and the counterfeit jewels can be false doctrines. James White applied Miller’s dream to the history that James White was then living in, but I had approached the dream as the history of the last days. Together the two applications identify that men become what they believe, and should they choose to hold to erroneous doctrines, they will be swept out the window by the dirt brush man, along with the doctrines they have become associated with. We are what we eat.
Kuring kungsi diajar sorangan ngeunaan pamingpinan profétik ieu sababaraha taun ka tukang, nalika kuring nyieun hiji panerapan kana impian William Miller. Kuring kalayan bener netepkeun yén permata-permata éta nyaéta bebeneran tina pangandika Allah, sarta permata-permata palsu téh nyaéta doktrin-doktrin anu geus diruksak. Sanggeus éta, dituduhkeun ka kuring yén James White ogé kungsi nyieun hiji panerapan kana impian William Miller, sarta dina panerapanana, manéhna nangtukeun permata-permata éta minangka umat Allah anu satia, jeung permata-permata palsu éta minangka jalma-jalma anu ngaku bebeneran sacara palsu. Nalika kuring nalungtik naon anu diajarkeun ku James White ngeunaan impian éta, kuring sadar yén kami duaan téh sarua benerna. Permata-permata éta bisa ngagambarkeun umat Allah anu satia, jeung permata-permata tiruan, anu teu satia, tapi permata-permata éta ogé bisa ngagambarkeun bebeneran tina pangandika Allah, jeung permata-permata tiruan bisa jadi doktrin-doktrin palsu. James White nerapkeun impian Miller kana sajarah anu harita keur dijalani ku James White, tapi kuring ngadeukeutan impian éta minangka sajarah poé-poé panungtungan. Babarengan, dua panerapan éta nuduhkeun yén manusa jadi saperti naon anu dipercaya ku maranéhna, jeung lamun maranéhna milih nyekel pageuh kana doktrin-doktrin anu salah, maranéhna bakal disapu kaluar ngaliwatan jandéla ku lalaki anu nyekel sikat kokotor, babarengan jeung doktrin-doktrin anu geus dipatalikeun jeung maranéhna. Urang téh jadi naon anu urang tuang.
When the disappointed find they are in the tarrying time, according to Jeremiah they are to separate the precious from the vile.
Nalika jalma-jalma anu kuciwa manggihan yén maranéhna aya dina mangsa panundaan, nurutkeun ka Yermia maranéhna kudu misahkeun anu mulya ti anu hina.
“How is it that men who are at war with the government of God come into possession of the wisdom which they sometimes display? Satan himself was educated in the heavenly courts, and he has a knowledge of good as well as of evil. He mingles the precious with the vile, and this is what gives him power to deceive. But because Satan has robed himself in garments of heavenly brightness, shall we receive him as an angel of light? The tempter has his agents, educated according to his methods, inspired by his spirit, and adapted to his work. Shall we co-operate with them? Shall we receive the works of his agents as essential to the acquirement of an education?” Ministry of Healing, 440.
“Kumaha bisa jalma-jalma anu keur merangan pamaréntahan Allah meunangkeun hikmah anu sakapeung ku maranéhna dipintonkeun? Sétan sorangan dididik di pakarangan sawarga, sarta manéhna boga pangaweruh ngeunaan nu hadé kitu deui nu jahat. Manéhna nyampurkeun nu mulya jeung nu hina, sarta ieu anu méré kakawasaan ka manéhna pikeun nipu. Tapi ku sabab Sétan geus ngabaju diri ku jubah-jubah cahaya sawarga, naha urang kudu narima manéhna minangka malaikat cahaya? Nu ngagoda boga agén-agénna, anu dididik nurutkeun cara-cara manéhna, diilhaman ku rohna, sarta disaluyukeun kana padamelanana. Naha urang kudu gawé bareng jeung maranéhna? Naha urang kudu narima karya-karya agén-agénna minangka hal anu ésénsial pikeun meunangkeun atikan?” Ministry of Healing, 440.
The precious and vile represents truth and error. It also represents two classes of men.
Nu mulya jeung nu hina ngalambangkeun bebeneran jeung kasalahan. Eta ogé ngalambangkeun dua golongan manusa.
“‘Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let everyone that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor.’ The ‘great house’ represents the Church. In the Church will be found the vile as well as the precious. The net cast into the sea gathers both good and bad.” Review and Herald, February 5, 1901.
“‘Nanging pondasi Allah tetep pageuh, boga ieu meterai: Pangeran terang ka maranéhanana anu jadi kagungan-Na. Jeung, Sing saha bae anu nyebut ngaran Kristus ngajauhan diri tina kajahatan. Ari dina hiji imah anu gedé, henteu ngan aya parabot tina emas jeung tina pérak wungkul, tapi ogé tina kai jeung tina taneuh; aya nu pikeun kahormatan, aya deui nu pikeun kahinaan.’ ‘Imah anu gedé’ téh ngagambarkeun Garéja. Di jero Garéja bakal kapanggih anu hina sakaligus anu mulya. Jaring anu ditebar ka laut ngahimpun boh anu hadé boh anu goréng.” Review and Herald, 5 Pébruari 1901.
Jeremiah was instructed that if he would return, he needed to separate from the foolish virgins, and he must also separate from the erroneous teachings of the foolish virgins. The one hundred and forty-four thousand are those who come into perfect unity. Jeremiah is representing the work that those called to be sealed by Ezekiel’s second message of the four winds must accomplish, if they are to be God’s “mouth,” when the vision speaks. The vision spoke in Millerite history when the judgment arrived, and it speaks in the history of the one hundred and forty-four thousand when the earth beast speaks, and the judgment of the third woe arrives. Then those who have accomplished the work identified by Jeremiah are lifted up as God’s watchmen.
Yermia diparentahkeun yén lamun manéhna rék mulang, manéhna kudu misah ti para parawan bodo, sarta manéhna ogé kudu misah ti ajaran-ajaran anu sesat ti para parawan bodo. Nu saratus opat puluh opat rébu téh nyaéta jalma-jalma anu asup kana kasatunggalan anu sampurna. Yermia ngawakilan pagawéan anu kudu diréngsékeun ku jalma-jalma anu dipanggero pikeun disegel ku pesen kadua Yehezkiel ngeunaan opat angin, lamun maranéhna rék jadi “biwir” Allah, nalika titingalian nyarios. Titingalian nyarios dina sajarah Millerit nalika pangadilan sumping, sarta éta nyarios dina sajarah nu saratus opat puluh opat rébu nalika sato galak bumi nyarios, sarta pangadilan tina cilaka katilu sumping. Tuluy jalma-jalma anu geus ngaréngsékeun pagawéan anu diidéntifikasi ku Yermia diangkat jadi para panjaga Allah.
When the Lord sends the Comforter to awaken the disappointed from their death, He identifies a work of purification they must accomplish if they are to be His spokesmen in the Sunday law crisis. Isaiah agrees with Jeremiah’s counsel.
Nalika Gusti ngutus Panglipur pikeun ngahudangkeun jalma-jalma anu kuciwa tina maotna, Anjeunna nangtukeun hiji pagawéan panyucian anu kudu diréngsékeun ku maranéhna lamun maranéhna rek jadi juru carios-Na dina krisis hukum Minggu. Yesaya satuju jeung piwuruk Yermia.
How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. Isaiah 52:7–9.
Cik éndah dina pagunungan téh suku anu mawa warta hadé, anu ngawartakeun katengtreman; anu mawa warta hadé ngeunaan kasaéan, anu ngawartakeun kasalametan; anu ngandika ka Sion, Allah maneh maréntah! Para pangawal maneh bakal ngangkat sora; bareng-bareng maranéhna bakal ngawih: sabab maranéhna bakal silih tempo raray ka raray, nalika PANGERAN mulangkeun deui Sion. Geura burst kana kabungahan, ngawih babarengan, hé tempat-tempat runtah Yerusalém: sabab PANGERAN geus ngalilipur umat-Na, Mantenna geus nebus Yerusalém. Yesaya 52:7–9.
Those that “bringeth good tidings” and who “publish peace and salvation” lift up “their voices together,” for they “shall see eye to eye.”
Maranéhanana anu “mawa béja hadé” jeung anu “ngawartakeun katengtreman jeung kasalametan” ngangkat “sorana babarengan,” sabab maranéhna “baris silih tempo padeukeut panon jeung panon.”
“A few others were shown me as joining their influence with those I have mentioned, and together they do what they can to draw off from the body and cause confusion; and their influence brings the truth of God into disrepute. Jesus and holy angels are bringing up and uniting God’s people into one faith, that they may all have one mind and one judgment. And while they are being brought into the unity of the faith, to see eye to eye upon the solemn, important truths for this time, Satan is at work to oppose their advancement. Jesus is at work through His instruments to gather and unite. Satan works through his instruments to scatter and divide. ‘For, lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth.’
“Sababaraha deui dipidangkeun ka kami minangka anu ngahijikeun pangaruhna jeung jalma-jalma anu ku kami geus kasebut, sarta babarengan maranéhna ngalakukeun sagala nu maranéhna bisa pikeun narik jalma-jalma ngajauhan tina awak jeung nimbulkeun karusuhan; jeung pangaruh maranéhna nyababkeun bebeneran Allah jadi kagoréngan. Isa jeung malaikat-malaikat suci keur ngangkat sarta ngahijikeun umat Allah kana hiji iman, supaya maranéhna sakabéhna boga hiji pikiran jeung hiji putusan. Jeung nalika maranéhna keur dibawa kana kasatuan iman, sangkan satingali sapamadegan kana bebeneran-bebeneran anu khidmat jeung penting pikeun mangsa ieu, Iblis keur digawé pikeun ngalawan kamajuan maranéhna. Isa keur digawé ngaliwatan pakakas-pakakas-Na pikeun ngumpulkeun jeung ngahijikeun. Iblis digawé ngaliwatan pakakas-pakakasna pikeun nyebarkeun jeung mecah-belah. ‘For, lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth.’”
“God is now testing and proving His people. Character is being developed. Angels are weighing moral worth, and keeping a faithful record of all the acts of the children of men. Among God’s professed people are corrupt hearts; but they will be tested and proved. That God who reads the hearts of everyone, will bring to light hidden things of darkness where they are often least suspected, that stumbling blocks which have hindered the progress of truth may be removed, and God have a clean and holy people to declare His statutes and judgments.
“Ayeuna Allah keur nguji jeung nyobaan umat-Na. Watak keur dimekarkeun. Para malaikat keur nimbang ajén moral, sarta nyatet kalayan satia sagala kalakuan anak-anak manusa. Di antara jalma-jalma anu ngaku jadi umat Allah aya haté-haté anu rusak; nanging maranéhna bakal diuji jeung dibuktikeun. Allah anu maca haté unggal jelema, bakal nembongkeun perkara-perkara poék anu nyumput, di tempat-tempat anu remen pangsaeutikna disangka, supaya batu-batu sandungan anu geus ngahalangan kamajuan bebeneran bisa dipiceun, sarta Allah ngabogaan umat anu beresih jeung suci pikeun ngadawuhkeun katetepan-katetepan jeung hukum-hukum-Na.
“The Captain of our salvation leads His people on step by step, purifying and fitting them for translation, and leaving in the rear those who are disposed to draw off from the body, who are not willing to be led, and are satisfied with their own righteousness. ‘If therefore the light that is in thee be darkness, how great is that darkness!’ No greater delusion can deceive the human mind than that which leads men to indulge a self-confident spirit, to believe that they are right and in the light, when they are drawing away from God’s people, and their cherished light is darkness.” Testimonies, volume 1, 332, 333.
“Pamingpin Kasalametan urang mingpin umat-Na léngkah demi léngkah, nyucikeun jeung nyiapkeun maranéhna pikeun ditarjamahkeun, sarta ninggalkeun di tukang jalma-jalma anu boga kacenderungan pikeun misah tina awak, anu teu daék dipingpin, jeung anu ngarasa cukup ku kabeneran dirina sorangan. ‘Lamun ku sabab kitu caang anu aya di jero anjeun téh poék, sakumaha gedéna éta poék!’ Teu aya kasasaran anu leuwih gedé anu bisa nipu pikiran manusa ti batan éta anu ngarahkeun jalma-jalma pikeun miara sumanget percaya diri, pikeun yakin yén maranéhna bener sarta aya dina caang, padahal maranéhna keur ngajauh ti umat Allah, jeung caang anu dipiara ku maranéhna téh poék.” Testimonies, jilid 1, 332, 333.
The phrase “bringeth good tidings” is repeated twice in the passage of Isaiah to identify the history of the Midnight Cry, as does the verses that lead to Isaiah’s description of the unity that is accomplished when the precious is separated from the vile.
Ungkapan “mawa warta hadé” diulang dua kali dina petikan Yesaya pikeun nandaan sajarah Panginget Tengah Peuting, sakumaha ogé ayat-ayat anu ngantar kana pedaran Yesaya ngeunaan kasatunggalan anu kahontal nalika nu mulya dipisahkeun ti nu hina.
Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean. Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion. Isaiah 52:1, 2.
Hudang, hudang; pake kakuatan maneh, eh Sion; pake papakéan maneh anu endah, eh Yerusalem, kota suci: sabab ti ayeuna mah moal aya deui nu asup ka maneh, nya eta nu teu disunat jeung nu najis. Kebluskeun lebu tina awak maneh; gugah, tuluy calik, eh Yerusalem: leupaskeun maneh tina beungkeutan dina beuheung maneh, eh putri Sion nu keur katarajang ku panawan. Yesaya 52:1, 2.
Jeremiah represents those in the first disappointment, that recognize they are in the tarrying time. Isaiah commands those same persons to “awake, awake.” They awake and ultimately arrive to a point where there will no longer be any uncircumcised and unclean in God’s church, for they will have accomplished the work of separating the precious and the vile. “The Lord would have his church purified, before his judgments shall fall more signally upon the world.”
Yermia ngagambarkeun jalma-jalma dina kuciwa anu kahiji, anu ngakuan yén maranéhna aya dina mangsa nunda. Yesaya maréntah ka jalma-jalma éta kénéh supaya “hudang, hudang.” Maranéhna hudang sarta ahirna nepi kana hiji titik nalika moal aya deui nu teu disunat jeung nu najis di jero garéja Allah, sabab maranéhna geus ngaréngsékeun pagawean misahkeun anu mulya jeung anu hina. “Pangeran ngahoyongkeun sangkan garéja-Na dipaparin kasucian, saméméh pangadilan-pangadilan-Na murag kalayan leuwih écés ka atas dunya.”
“We are rapidly nearing the close of this earth’s history. The end is very near, much nearer than many suppose, and I feel burdened to urge upon our people the necessity of seeking the Lord earnestly. Many are asleep, and what can be said to arouse them from their carnal slumber? The Lord would have his church purified, before his judgments shall fall more signally upon the world.
“Urang keur gancang ngadeukeutan ka panungtungan sajarah dunya ieu. Ahir téh geus kacida deukeutna, jauh leuwih deukeut tibatan nu disangka ku loba jalma, sarta kuring ngarasa kabebanan pikeun ngadesek ka umat urang ngeunaan perluna neangan ka Gusti kalayan temen. Loba anu keur saré, jeung naon anu bisa diucapkeun pikeun ngahudangkeun maranéhna tina saré kamanusaanana? Gusti miharep garéja-Na disucikeun, saméméh hukuman-hukuman-Na turun kalayan leuwih nyata ka atas dunya.
“‘Who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: and he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness.’
“‘Saha anu bakal tahan dina poé datangna-Na? Jeung saha anu bakal tetep nangtung waktu Anjeunna nembongan? Sabab Anjeunna ibarat seuneu tukang ngamurnikeun, jeung ibarat sabun tukang ngalanturkeun lawon; sarta Anjeunna bakal calik minangka tukang ngamurnikeun jeung nyucikeun pérak; sarta Anjeunna bakal ngamurnikeun anak-anak Lewi, jeung nyaring maranéhna saperti emas jeung pérak, supaya maranéhna bisa ngahaturkeun ka PANGERAN hiji kurban dina kabeneran.’
“Christ will remove every pretentious cloak. No mingling of the true with the spurious can deceive him. ‘He is like a refiner’s fire,’ separating the precious from the vile, the dross from the gold.
“Kristus baris miceun unggal jubah kapura-pura. Henteu aya campuran antara anu sajati jeung anu palsu anu bisa nipu Anjeunna. ‘Mantenna lir seuneu nu nyaring,’ misahkeun anu mulya ti anu hina, rereged tina emas.
“Like the Levites, God’s chosen people are set apart by him for his special work. Every true Christian bears priestly credentials. He is honored with the sacred responsibility of representing to the world the character of his Heavenly Father. He is to heed well the words, ‘Be ye therefore perfect, even as your Father which is in heaven is perfect.’
“Siga urang Lewi, umat pilihan Allah dipisahkeun ku Mantenna pikeun pagawean-Na anu husus. Unggal urang Kristen sajati nyangking kapercayaan imam. Anjeunna dipaparin kahormatan ku tanggung jawab suci pikeun ngawakilan ka dunya tabiat Rama sawargina. Anjeunna kudu enya-enya ngaregepkeun ieu pangandika, ‘Ku sabab kitu maraneh kudu sampurna, sakumaha Rama maraneh anu di sawarga sampurna.’”
“‘But unto you that fear my name shall the Sun of Righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts.
“Tapi pikeun maraneh anu sieun ka ngaran Kami, Panonpoé Kabeneran bakal medal kalayan kasageuran dina jangjang-jangjang-Na; sarta maraneh bakal kaluar, jeung tumuwuh gedé saperti anak sapi tina kandang. Jeung maraneh bakal nginjak-injak jalma-jalma jahat; sabab maranéhanana bakal jadi lebu handapeun dampal suku maraneh dina poe anu ku Kami bakal dipigawé hal ieu, saur PANGERAN semesta alam.
“‘Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and the judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.’” Review and Herald, November 8, 1906.
“‘Éling maranéh hukum Musa, palayan Kami, anu ku Kami diparentahkeun ka anjeunna di Horeb pikeun sakumna Israél, jeung sagala katetepan sarta putusan. Tengetan, Kami rek ngutus ka maranéh Nabi Elia saméméh datangna poé PANGERAN anu agung jeung matak pikagimirkeun: sarta anjeunna bakal ngabalikeun haté para bapa ka anak-anakna, jeung haté anak-anak ka para bapana, sangkan ulah Kami datang tuluy neunggeul bumi ku kutuk.’” Review and Herald, November 8, 1906.
Those that hold to false doctrines will be separated in the history that begins with the “voice” crying in the wilderness. Those who refuse to allow the creative power of God to produce a personal sanctified experience, will be separated from the “gold” in the history that begins with the “voice” crying in the wilderness. They will remain as Laodiceans, right at the point where Laodicea transcends into Philadelphia.
Jalma-jalma anu nyekel kana doktrin palsu bakal dipisahkeun dina sajarah anu dimimitian ku “sora” anu ngajerit di padang gurun. Jalma-jalma anu nolak ngidinan kakawasaan nyipta Allah ngahasilkeun pangalaman pribadi anu disucikeun, bakal dipisahkeun tina “emas” dina sajarah anu dimimitian ku “sora” anu ngajerit di padang gurun. Maranéhna bakal tetep jadi urang Laodikea, pas dina titik nalika Laodikea ngaliwatan kana Filadelfia.
The work of separating the precious from the vile is almost totally the work of the messenger of the covenant who comes suddenly to purify the sons of Levi, but we must participate.
Padamelan pikeun misahkeun anu mulya tina anu hina téh ampir sagemblengna mangrupa padamelan utusan perjangjian anu datang ngadadak pikeun nyucikeun putra-putra Lewi, tapi urang kudu milu ilubiung.
Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Do all things without murmurings and disputings: That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world. Philippians 2:12–15.
Ku sabab eta, dulur-dulur anu dipikanyaah ku sim kuring, sakumaha maraneh salawasna taat, lain ngan waktu sim kuring aya di hareupeun maraneh wungkul, tapi komo leuwih deui ayeuna nalika sim kuring teu aya, lampahkeun kasalametan maraneh ku sieun jeung ku ngageter. Sabab Allah anu ngerjakeun di jero maraneh boh kahayangna boh pagawéanana, nurutkeun pangersa-Na anu hade. Pigawé sagala perkara tanpa kukulutus jeung paséa pamadegan, supaya maraneh jadi taya cacad jeung taya cilaka, jadi putra-putra Allah anu teu kacecekel ku cacad, di tengah bangsa anu bengkok jeung sesat, di antarana maraneh ngagenclang minangka caang-caang di dunya. Pilipi 2:12–15.
Jeremiah was told to separate the precious from the vile if he desired to be God’s spokesman in the coming judgment. The fact that Jeremiah was hearing God’s counsel to him, demonstrated the presence of the Comforter was already available if he chose to take up the work.
Yermia dipiwarang supaya misahkeun nu mulya ti nu hina lamun anjeunna hayang janten juru carios Allah dina panghukuman nu bakal datang. Kanyataan yén Yermia keur ngadangu piwuruk Allah ka anjeunna, nuduhkeun yén ayana Sang Panglipur geus sayaga pikeun anjeunna lamun anjeunna milih nyangking éta padamelan.
“The work of gaining salvation is one of copartnership, a joint operation. There is to be co-operation between God and the repentant sinner. This is necessary for the formation of right principles in the character. Man is to make earnest efforts to overcome that which hinders him from attaining to perfection. But he is wholly dependent upon God for success. Human effort of itself is not sufficient. Without the aid of divine power it avails nothing. God works and man works. Resistance of temptation must come from man, who must draw his power from God. On the one side there is infinite wisdom, compassion, and power; on the other, weakness, sinfulness, absolute helplessness.
Pagawean pikeun meunangkeun kasalametan téh mangrupa hiji gawé babarengan, hiji palaksanaan sasarengan. Kudu aya gawé bareng antara Allah jeung jalma dosa anu tobat. Ieu perlu pikeun ngabentuk asas-asas anu bener dina karakter. Manusa kudu ngalakukeun usaha anu satia jeung sungguh-sungguh pikeun ngéléhkeun naon waé anu ngahalangan anjeunna ngahontal kasampurnaan. Tapi pikeun hasilna anjeunna sagemblengna gumantung ka Allah. Usaha manusa ku dirina sorangan henteu cekap. Tanpa pitulung kakawasaan ilahi, éta teu aya mangpaatna. Allah damel, jeung manusa damel. Ngalawan godaan kudu datang ti pihak manusa, anu kudu narik kakawasaanana ti Allah. Di hiji pihak aya hikmat anu taya watesna, welas asih, jeung kakawasaan; di pihak séjén aya kalemahan, kadosaan, jeung teu walakaya pisan.
“God wishes us to have the mastery over ourselves. But He cannot help us without our consent and co-operation. The divine Spirit works through the powers and faculties given to man. Of ourselves, we are not able to bring the purposes and desires and inclinations into harmony with the will of God; but if we are ‘willing to be made willing,’ the Saviour will accomplish this for us, ‘Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.’ 2 Corinthians 10:5.” Acts of the Apostles, 482.
“Allah miharep urang miboga kakawasaan pikeun ngawasaan diri sorangan. Tapi Anjeunna moal tiasa nulungan urang tanpa idin jeung gawé bareng ti urang. Roh ilahi digawé ngaliwatan kakuatan jeung kamampuhan anu dipaparin ka manusa. Tina diri urang sorangan, urang henteu sanggup nyaluyukeun maksud, kahayang, jeung kacenderungan sangkan sajalan jeung pangersa Allah; tapi lamun urang ‘daék dijadikeun daék,’ Jurusalamet bakal ngalakukeun ieu pikeun urang, ‘Ngaluluhkeun sagala pamanggih, jeung unggal hal anu luhur anu ngangkat diri ngalawan pangaweruh ka Allah, sarta mawa tawanan unggal pikiran kana kataatan ka Kristus.’ 2 Korinta 10:5.” Acts of the Apostles, 482.
The three and a half days of Revelation eleven, when the dry bones are dead in the street, is a symbol of a “wilderness,” and a “wilderness” represents the “seven times” of Leviticus twenty-six. At the end of the scattering of the three and a half days, those called to be among the one hundred and forty-four thousand are to “awake” and “shake off the dust.” Sister White says “The Lord would have his church purified, before his judgments shall fall more signally upon the world.”
Tilu satengah poé dina Wahyu sabelas, nalika tulang-tulang garing paéh di jalan, mangrupa lambang tina hiji “gurun keusik,” sarta “gurun keusik” ngagambarkeun “tujuh kali” dina Imamat dua puluh genep. Dina ahir paburencayna tilu satengah poé éta, jalma-jalma anu dipanggil pikeun jadi bagian ti saratus opat puluh opat rébu kudu “hudang” jeung “ngagugurkeun lebu.” Sister White nyebutkeun, “Gusti ngahoyongkeun sangkan garéja-Na disucikeun, saméméh hukuman-hukuman-Na tumiba kalayan leuwih écés ka atas dunya.”
In connection with a “purified church” she references Jeremiah’s separation process that removes the “precious from the vile.” She also connects it with Malachi chapter three, where a messenger prepares the way for the messenger of the covenant. The messenger that prepares the way is Isaiah’s “voice crying in the wilderness.” The messenger of the covenant is Christ, who is preparing to enter into covenant with the one hundred and forty-four thousand, who “like” “the Levites,” “are set apart by him for his special work.” She then identifies them as priests, and quotes Jesus who says, “Be ye therefore perfect, even as your Father which is in heaven is perfect.”
Patali jeung hiji “garéja anu disucikeun,” manéhna ngarujuk kana prosés pamisahan dina kitab Yermia anu miceun “anu mulya tina anu hina.” Manéhna ogé ngahubungkeun éta jeung Malaki pasal tilu, tempat saurang utusan nyiapkeun jalan pikeun Utusan tina perjangjian. Utusan anu nyiapkeun jalan téh nyaéta “sora anu ngagorowok di padang gurun” dina Yesaya. Utusan tina perjangjian téh nyaéta Kristus, anu keur nyiapkeun pikeun ngadamel perjangjian jeung saratus opat puluh opat rébu, anu “saperti” “urang Lewi,” “dipisahkeun ku Anjeunna pikeun pagawean-Na anu husus.” Satuluyna manéhna ngaidentipikasi maranéhna minangka imam, sarta nyutat Yesus anu ngandika, “Ku sabab kitu maranéh kudu sampurna, sakumaha Rama maranéh anu di sawarga sampurna.”
There is a purification process that is marked at the end of the period of the tarrying time, for the Lord has a special work for the one hundred and forty-four thousand to accomplish, and He will have a purified church before “his judgments shall fall more signally upon the world.” His judgments are already in the world, but at the Sunday law, “God’s destructive judgments” begin to fall.
Aya hiji prosés panyucian anu ditandaan dina ahir mangsa panantian, sabab Gusti miboga pagawean husus anu kudu dilaksanakeun ku saratus opat puluh opat rébu, sarta Anjeunna bakal miboga hiji gareja anu geus disucikeun saméméh “hukuman-hukuman-Na bakal tumiba kalayan leuwih kaciri ka dunya.” Hukuman-hukuman-Na geus aya di dunya, tapi dina hukum Minggu, “hukuman-hukuman karuksakan Allah” mimiti tumiba.
Those judgments are a “time of mercy for those who have never known the truth.” But there is no mercy in those judgments for those who would not enter into the necessary purification process. The “judgments,” which “fall more signally” identify judgments that are signs. They represent a signal, and the Holy Spirit uses the chaos and confusion accomplished by those judgments, to mark a distinction between those who keep “the spurious rest day” and those who “conscientiously keep the Sabbath of the Lord,” for this is the only way the “world can be warned.” The judgments that are signals are the backdrop that the Holy Spirit uses to direct God’s children that are still in Babylon, to recognize the ensign of the one hundred and forty-four thousand.
Panghukuman-panghukuman éta mangrupakeun “waktuna rahmat pikeun jalma-jalma anu can kungsi nyaho kana bebeneran.” Tapi teu aya rahmat dina éta panghukuman pikeun jalma-jalma anu henteu daék asup kana prosés panyucian anu diperlukeun. “Panghukuman-panghukuman” anu “ragrag leuwih écés” nandakeun panghukuman-panghukuman anu mangrupa tanda. Éta ngagambarkeun hiji isyarat, sarta Roh Suci ngagunakeun karusuhan jeung kabingungan anu dihontal ku éta panghukuman, pikeun nandaan hiji bédana antara jalma-jalma anu ngajaga “poé reureuh palsu” jeung jalma-jalma anu “kalawan nurani ngajaga Sabat PANGERAN,” sabab ieu téh hiji-hijina jalan supaya “dunya bisa dipapatahan.” Panghukuman-panghukuman anu mangrupa tanda téh jadi latar anu dipaké ku Roh Suci pikeun nungtun anak-anak Allah anu masih aya di Babul, sangkan maranéhna mikawanoh panji tina saratus opat puluh opat rébu.
But Sister White doesn’t simply reference Malachi chapter three, she also includes the closing verses of the book of Malachi chapter four, and once again references the “voice” that was to prepare the way for the messenger of the covenant. Those closing verses are not about the preparation for the messenger of the covenant, they are about remembering the law of Moses, and the turning of the hearts of the fathers to the children and vice versa. The “voice” first prepares for Christ, as the messenger of the covenant, to suddenly come to His temple and purify His disappointed people who have been awakened, that they might accomplish the work of the ensign. Then Malachi addresses another aspect of the work of the “voice.”
Tapi Sadérék White henteu ngan saukur nyebut Malaki pasal tilu, anjeunna ogé ngalebetkeun ayat-ayat panutup tina kitab Malaki pasal opat, sarta sakali deui nyebut “sora” anu kudu nyiapkeun jalan pikeun utusan perjangjian. Ayat-ayat panutup éta lain ngeunaan persiapan pikeun utusan perjangjian, tapi ngeunaan nginget hukum Musa, jeung ngabalingkeun hate para bapa ka anak-anakna sarta sabalikna. “Sora” éta mimitina nyiapkeun pikeun Kristus, salaku utusan perjangjian, supaya Anjeunna dadakan sumping ka Bait-Na sarta nyucikeun umat-Na anu geus kuciwa tapi geus dihudangkeun, sangkan maranéhna bisa ngalaksanakeun pagawean panji. Saterusna Malaki nyarioskeun hiji aspék séjén tina pagawean “sora” éta.
He “shall turn the heart of the fathers to the children, and the heart of the children to their fathers,” and He will do this work in relation to the law given at Horeb. Elijah, who is also Isaiah’s “voice,” will identify the sins of God’s people. It is part of the purification process. There is only one definition of sin, that being the transgression of the law given at Horeb. John the Baptist was Elijah, and his work included that very element.
Anjeunna “baris malikkeun hate para bapa ka anak-anakna, jeung hate anak-anak ka para bapana,” sarta Anjeunna bakal ngalaksanakeun ieu pagawéan dina patalina jeung hukum anu dipaparinkeun di Horeb. Elia, anu ogé mangrupa “sora” anu dimaksud ku Yesaya, baris nandeskeun dosa-dosa umat Allah. Ieu téh bagian tina prosés panyucian. Ngan aya hiji harti dosa, nyaéta ngalanggar hukum anu dipaparinkeun di Horeb. Yohanes Pambaptis éta Elia, sarta pagawéanana ngawengku unsur éta pisan.
In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand. For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey. Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?
Dina eta poe sumping Yohanes Pambaptis, ngawawar di gurun Yudea, sarta pokna, “Maraneh kudu tobat, sabab Karajaan Sawarga geus deukeut.” Sabab ieu téh anjeunna anu geus diucapkeun ku nabi Yesaya, pokna, “Sora jalma anu sasambat di gurun, ‘Sadiakeun jalan pikeun Gusti, lempengkeun tapak-tapak-Na.’” Ari Yohanes anu sarua éta maké pakean tina bulu onta, sarta sabuk kulit ngurilingan cangkéngna; sedengkeun kadaharanana téh walang jeung madu leuweung. Ti dinya Yerusalem, sakuliah Yudea, jeung sakumna wewengkon sabudeureun Walungan Yordan daratang ka anjeunna, tuluy dibaptis ku anjeunna di Yordan, bari ngaku dosa-dosana. Tapi nalika anjeunna ningali loba urang Parisi jeung urang Saduki daratang ka baptisanana, anjeunna ngadawuh ka maranéhna, “Heh turunan ula bedul, saha anu ngingetan maraneh supaya maruragan tina murka anu bakal datang?”
Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:1–12.
Ku sabab eta, hasilkeunlah buah-buah anu pantes pikeun tobat; sarta ulah nyangka nyebut dina hate maraneh, “Kami boga Ibrahim jadi bapa kami”; sabab Kami nyebut ka maraneh, Allah sanggup tina batu-batu ieu ngabangkitkeun anak-anak pikeun Ibrahim. Jeung ayeuna ogé kampak geus diteundeun dina akar tangkal-tangkal; ku sabab eta unggal tangkal anu henteu ngahasilkeun buah anu hade bakal ditegor, tuluy dialungkeun kana seuneu. Saéstuna kuring ngabaptis maraneh ku cai pikeun tobat; nanging Anjeunna anu datang sanggeus kuring leuwih kawasa ti batan kuring, nepi ka kuring henteu pantes mawa tarumpah-Na; Anjeunna bakal ngabaptis maraneh ku Roh Suci jeung ku seuneu. Nyiru-Na aya dina panangan-Na, sarta Anjeunna bakal ngaberesihan pisan lanté pangirikan-Na, tuluy ngumpulkeun gandum-Na kana leuit; tapi jarami bakal diduruk ku seuneu anu moal pareum. Mateus 3:1–12.
John the Baptist came to the “wilderness” of the three and a half days of Revelation eleven, for all the prophets are speaking more of the last days, than the days in which they lived. He brought a message to repent from sin, for the kingdom of heaven was at hand, just as the Revelation of Jesus Christ is opened up when “the time is at hand.” John the Baptist illustrates the work of the “voice,” for according to Jesus, he was also Elijah that was to come.
Yohanes Pembaptis sumping ka “padang gurun” tina tilu satengah poé dina Wahyu sabelas, sabab sakabéh nabi langkung nyarioskeun ngeunaan poé-poé panungtungan tibatan poé-poé nalika maranéhna hirup. Anjeunna mawa hiji pesen supaya tobat tina dosa, margi Karajaan Sawarga geus caket, sakumaha ogé Wahyu Yesus Kristus dibuka nalika “waktuna geus caket.” Yohanes Pembaptis ngagambarkeun padamelan “sora,” sabab nurutkeun ka Yesus, anjeunna ogé nyaéta Elia anu bakal sumping.
For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:13–15.
Sabab sakumna nabi jeung hukum geus ngaramal nepi ka Yohanes. Jeung lamun maranéh daék narimana, ieu téh Elias, anu saéstuna bakal datang. Anu boga ceuli pikeun ngadéngé, muga ngadéngé. Mateus 11:13–15.
Jesus identifies that the prophetic identity of John the Baptist was a test. He states directly, “if ye will receive it”. Then Jesus encourages His disciples to receive it by saying, “He that hath ears to hear, let him hear.” Let him hear what? Let him hear who the voice is that comes to the final wilderness of the Bible, and prepares the way for the messenger of the covenant to prepare the one hundred and forty-four thousand to do a special work during a time of the signal judgments of God.
Yesus netelakeun yén idéntitas profétik Yohanes Pembaptis téh hiji ujian. Anjeunna nyebutkeun sacara langsung, “if ye will receive it”. Satuluyna Yesus ngadorong murid-murid-Na supaya narima éta ku ngucap, “He that hath ears to hear, let him hear.” Hayu manéhna ngadéngé naon? Hayu manéhna ngadéngé saha éta sora anu sumping ka padang gurun panungtungan dina Alkitab, sarta nyiapkeun jalan pikeun utusan perjangjian supaya nyiapkeun saratus opat puluh opat rébu pikeun ngalaksanakeun hiji pagawean husus dina mangsa hukuman-hukuman tanda ti Allah.
John wore “a raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.” His “meat” was the message of Islam, for the word “locusts” represents Islam, and honey is the word of God, that was sweet in his mouth. The sweet message he ate was about the “wild” Arabian ass, the very first symbol of Islam in the Scriptures. The sweet message of the wild Arabian ass of Islam, which is also represented by “locusts” was also woven into his raiment, for camel’s are another symbol of Islam. It is not a wresting of the word “locusts” to use it as a symbol of Islam, even if the food John ate was referencing the locust tree, and not the insects. The word “locusts” is a symbol of Islam, and John was not representing the eating of any physical food, his diet was a symbol of the prophetic message he had eaten.
Yohanes ngagem “pakéan tina bulu onta, jeung beubeur kulit dina cangkengna; ari kadaharanana nyaéta belalang jeung madu leuweung.” “Kadaharanana” téh nya éta amanat Islam, sabab kecap “belalang” ngalambangkeun Islam, jeung madu téh pangandika Allah, anu amis dina sungutna. Amanat amis anu didaharna téh ngeunaan “kalde” Arab anu “liar,” nyaéta lambang Islam anu pangmimitina pisan dina Kitab Suci. Amanat amis ngeunaan kalde Arab liar tina Islam, anu ogé dilambangkeun ku “belalang,” ogé dirajut kana pakéanana, sabab onta ogé mangrupa lambang séjén tina Islam. Henteu mangrupa nyalahhartikeun kecap “belalang” lamun dipaké minangka lambang Islam, sanajan kadaharan anu didahar ku Yohanes téh mungkin ngarujuk kana tangkal belalang, lain kana serangga. Kecap “belalang” téh mangrupa lambang Islam, sarta Yohanes henteu ngagambarkeun ngadahar kadaharan jasmani naon waé; dahareunana téh mangrupa lambang amanat nubuat anu geus didaharna.
His girdle was the “prophecy” represented in Habakkuk. That prophecy brings together the first disappointment, the tarrying time of the virgins, and the foundations of Adventism as represented upon the sacred charts. Habakkuk was the prophetic girdle that bound all those truths together.
Sabuk-Na nyaéta “nubuat” anu digambarkeun dina Habakkuk. Nubuat éta ngahijikeun kuciwa anu kahiji, mangsa ngantosan para parawan, jeung dasar-dasar Adventisme sakumaha digambarkeun dina bagan-bagan suci. Habakkuk mangrupikeun sabuk kenabian anu ngabeungkeut sakabéh bebeneran éta jadi hiji.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:3, 4.
Sabab éta tetenjo téh keur waktu anu geus ditangtukeun; tapi dina ahirna éta bakal nyarita, sarta moal bohong; sanajan karasa lila, antosan éta; sabab éta pasti bakal datang, moal méré telat. Tingali, jiwana anu ngagedéan diri téh henteu lempeng di jerona; tapi anu bener bakal hirup ku imanna. Habakkuk 2:3, 4.
The prophetic message that bound together as a girdle the messages that make up the warning of the “voice,” is the parable of the virgins in relation to the vision that tarried, but would speak. The vision of the Midnight Cry produces a distinction between the vile, whose “soul is lifted up” and the precious, who are justified by faith. Justification by faith is the girdle the “voice” wears.
Amanat nubuat anu ngabeungkeut jadi sabuk sakabéh amanat anu ngawangun panggeuing ti “sora” téh nyaéta misil ngeunaan para parawan dina patalina jeung tetenjoan anu ngadagoan, tapi bakal nyarita. Tetenjoan ngeunaan Panyeluk Tengah Peuting ngahasilkeun hiji pabédana antara nu hina, anu “jiwana ngagedéan ku kareueus,” jeung nu mulya, anu dibenerkeun ku iman. Kabeneran ku iman nyaéta sabuk anu dipaké ku “sora.”
And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. Isaiah 11:5.
Jeung kaadilan bakal jadi sabuk cangkéngna, sarta kasatiaan jadi sabuk pingpingna. Yesaya 11:5.
When the “voice crying in the wilderness” of the disappointment arrived, after the disappointment of July 18, 2020, his message was the same message that it had been since September 11, 2001. That message from Elijah to come, to the waiting disappointed dead dry bones is, that Islam is the “signal judgments,” that provide the backdrop for God’s other children in Babylon to learn righteousness.
Nalika “sora nu ngagorowok di gurun keusik” tina kuciwa éta datang, sanggeus kuciwa tanggal 18 Juli 2020, pesenna téh pesen anu sarua kénéh sakumaha geus aya ti saprak 11 Séptémber 2001. Éta pesen ti Élias anu bakal datang, ka tulang-tulang paéh anu garing, nu ngadagoan bari kuciwa, nyaéta yén Islam téh mangrupa “hukuman-hukuman minangka tanda,” anu nyayagikeun latar tukang sangkan barudak Allah séjénna di Babul diajar kabeneran.
The way of the just is uprightness: thou, most upright, dost weigh the path of the just. Yea, in the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Isaiah 26:7–9.
Jalan jalma anu bener téh lempeng; Gusti, Anu Maha Lempeng, nyaimbang jalan jalma anu bener. Enya, dina jalan pangujiman-pangujiman-Mantenan, nun PANGERAN, kami parantos ngantosan ka Mantenan; kahayang jiwa kami téh ka nami-Mantenan, jeung kana pangéling-ngéling ka Mantenan. Kalayan jiwa abdi, abdi ngarep-ngarep ka Mantenan dina peuting; enya, kalayan sumanget abdi anu aya di jero, abdi bakal neangan Mantenan ti isuk kénéh; sabab lamun pangujiman-pangujiman-Mantenan aya di bumi, pangeusi dunya bakal diajar kabeneran. Yesaya 26:7–9.
John the Baptist, who was Elijah to come, is the “voice” in the “wilderness” of the three and a half days of Revelation chapter eleven. His work includes identifying the fourth and final generation of Adventism, whose souls are lifted up and who are trusting in the spiritual heritage of their fathers, but sense that the wrath of God is about to come. They are the fourth generation, for they have fully manifested into a generation that is just the opposite of Christ. They are the generation of vipers, but they still point to their father Abraham, to argue that they are actually the generation of the Lamb. The generation of the Lamb are Peter’s chosen generation, they are those who follow the Lamb whithersoever he goeth.
Yohanes Pembaptis, anu jadi Élias nu bakal sumping, nyaéta “sora” di “gurun” tina tilu satengah poé dina Wahyu pasal sabelas. Karyana ngawengku ngaidentipikasi generasi kaopat jeung panungtungan tina Adventisme, anu jiwana diangkat luhur sarta maranéhna ngandel kana warisan rohani karuhunna, tapi ngarasa yén murka Allah geus rék sumping. Maranéhna téh generasi kaopat, sabab maranéhna geus sapinuhna nembong jadi hiji generasi anu sabalikna pisan jeung Kristus. Maranéhna téh generasi oray berbisa, tapi maranéhna tetep nunjuk ka bapa maranéhna, Abraham, pikeun ngabantah yén sabenerna maranéhna téh generasi Anak Domba. Generasi Anak Domba nyaéta generasi pilihan milik Petrus; maranéhna nyaéta jalma-jalma anu nuturkeun Anak Domba ka mana baé Anjeunna angkat.
John obviously presented the sins of those who came to hear his message, for they repented and were baptized. He also informed them that there is One who would follow him, that would thoroughly purge His floor. That Person is the messenger of the covenant, He is “the dirt brush man” who sweeps the counterfeit coins and jewels out the window and restores the original jewels, that then shine ten times brighter than they did when William Miller was directed by angels in the work of assembling the original jewels in the movement of the first angel.
Tangtu, Yohanes nembongkeun dosa-dosa jalma-jalma anu datang pikeun ngadéngékeun pangandika-Na, sabab maranéhna tobat sarta dibaptis. Anjeunna ogé ngawartakeun ka maranéhna yén aya Hiji anu bakal datang sanggeus anjeunna, anu bakal ngabersihan lanté pangirikan-Na nepi ka tuntas. Jalma éta téh utusan perjangjian, nyaéta “jalma panyapu kokotor” anu nyapuan koin-koin jeung permata-permata palsu kaluar ngaliwatan jandéla sarta mulangkeun permata-permata asli, anu tuluy ngagenclang sapuluh kali leuwih caang batan waktu William Miller dipingpin ku malaikat-malaikat dina pagawéan ngumpulkeun permata-permata asli dina gerakan malaikat kahiji.
John the Baptist was direct in his denunciation of the Laodicean Adventist’s confidence in their father Abraham, for Elijah to come was to turn the hearts of the fathers to the children and vice versa. The principle of biblical application of the first and the last is represented in that work, but so too, is the remedy for those who find themselves in a scattered condition, in the enemies’ land, dead in the wilderness. They must recognize their sins, and the sins of their fathers and repent. In conjunction with recognizing their sins and the father’s sins, they must also admit that they had not been walking with the Lord during the period of the wilderness of three and a half days. Furthermore, they must admit that God was not walking with them during that history.
Yohanes Pembaptis kalintang tegesna dina ngécé kapercayaan urang Adventis Laodikia kana bapana maranéhna, nya éta Ibrahim, sabab Éliah anu bakal sumping téh pikeun mulangkeun hate para bapa ka anak-anakna, jeung sabalikna. Asas panerapan Alkitabiah ngeunaan anu kahiji jeung anu pamungkas kagambarkeun dina padamelan éta, tapi kitu deui aya ubarna pikeun jalma-jalma anu manggihan dirina aya dina kaayaan paburencay, di tanah musuh, paéh di padang gurun. Maranéhna kudu ngaku dosa-dosa sorangan, jeung dosa-dosa para bapana, tuluy tobat. Sasarengan jeung ngaku dosa-dosa sorangan jeung dosa-dosa para bapa, maranéhna ogé kudu ngaku yén maranéhna henteu leumpang jeung Gusti salila mangsa padang gurun tilu satengah poé. Leuwih ti éta, maranéhna kudu ngaku yén Allah henteu leumpang jeung maranéhna salila sajarah éta.
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 anu kari hirup di antara maranéh bakal ngaleuleus ku kajahatan maranéh sorangan di nagri musuh-musuh maranéh; jeung ku kajahatan karuhun-karuhunna ogé maranéhna bakal ngaleuleus babarengan jeung éta karuhun. Lamun maranéhna ngaku kajahatan maranéhna, jeung kajahatan karuhun-karuhunna, jeung 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 nagri musuh-musuh maranéhna; lamun haté maranéhna anu teu disunat téh tuluy direndahkeun, sarta maranéhna tuluy narima hukuman tina kajahatan maranéhna: Mangka Kami bakal émut kana perjangjian Kami jeung Yakub, jeung ogé kana perjangjian Kami jeung Ishak, jeung ogé kana perjangjian Kami jeung Ibrahim bakal Kami émut; sarta Kami bakal émut kana éta tanah. Imamat 26:39–42.
The curse was because they didn’t remember the sabbaths of the land.
Kutuk éta téh lantaran maranéhna henteu émut kana sabat-sabat tanah.
John the Baptist, who was Elijah to come, typified the “voice” in the wilderness of Revelation eleven’s three and a half days. He would direct the dead dry bones to “remember” Moses’ law at Horeb, and if they did, then the messenger of the covenant would “remember” the covenant of their fathers. But only if they confessed their sins, the sins of their fathers, and more humbling, they were to specify the trespasses “they trespassed against” God.
Yohanes Pangbaptis, anu jadi Élia anu rek sumping, ngalambangkeun “sora” di padang gurun dina tilu satengah poé tina Wahyu sabelas. Anjeunna bakal nungtun tulang-tulang garing anu paéh supaya “émut” kana hukum Musa di Horeb, sarta lamun maranéhna ngalakukeun kitu, mangka utusan perjangjian bakal “émut” kana perjangjian karuhun maranéhna. Tapi ngan lamun maranéhna ngaku dosa-dosa maranéhna, dosa-dosa karuhun maranéhna, sarta anu leuwih ngahinakeun deui, maranéhna kudu ngajéntrékeun palanggaran-palanggaran anu “maranéhna geus ngalanggarkeun ka” Allah.
They would also need to admit that they had been walking “contrary” to God, and that God had been walking “contrary” to them.
Maranéhna ogé kudu ngaku yén maranéhna geus lumampah “sabalikna” jeung Allah, sarta yén Allah geus lumampah “sabalikna” ka maranéhna.
They would also need to recognize that they were the dead dry bones in the street of Revelation eleven, for they had to admit that God had brought them into the enemy’s land, and the enemy’s land is death.
Maranéhna ogé kudu ngakuan yén maranéhna téh tulang-tulang garing nu paéh di jalan dina Wahyu sabelas, sabab maranéhna kudu ngaku yén Allah geus mawa maranéhna ka tanah musuh, sarta tanah musuh téh maot.
According to John the Baptist, they would also need to answer the question of who the “voice” crying in the “wilderness” is, for John asked, “Who hath warned you to flee from the wrath to come?”
Numutkeun Yohanes Pambaptis, maranéhna ogé kudu ngajawab patalékan ngeunaan saha éta “sora” anu ngagero di “gurun keusik,” sabab Yohanes nanya, “Saha anu geus ngingetan aranjeun supaya ngungsi tina murka anu bakal datang?”
We will continue these subjects in the next article.
Urang baris neraskeun ieu jejer-jejer dina artikel salajengna.
“The minister of God is commanded: ‘Cry aloud, spare not, lift up thy voice like a trumpet, and show My people their transgression, and the house of Jacob their sins.’ The Lord says of these people: ‘They seek Me daily, and delight to know My ways, as a nation that did righteousness.’ Here is a people who are self-deceived, self-righteous, self-complacent, and the minister is commanded to cry aloud and show them their transgressions. In all ages this work has been done for God’s people, and it is needed now more than ever before.” Testimonies, volume 5, 299.
“Palayan Allah diparentah kieu: ‘Ngagorowok tarik, ulah nahan diri, angkat sora maneh kawas tarompet, sarta béjakeun ka umat Kami palanggaran maranéhna, jeung ka kulawarga Yakub dosa-dosana.’ PANGERAN ngandika ngeunaan ieu jalma-jalma: ‘Maranéhna neangan Kami saban poé, sarta resep nyaho kana jalan-jalan Kami, saperti hiji bangsa anu ngalakonan kabeneran.’ Di dieu aya hiji umat anu katipu ku dirina sorangan, ngarasa bener ku dirina sorangan, ngarasa wareg ku dirina sorangan, sarta palayan diparentah supaya ngagorowok tarik jeung némbongkeun ka maranéhna palanggaran-palanggaranana. Dina sagala jaman ieu padamelan geus dipigawé pikeun umat Allah, sarta ayeuna ieu diperlukeun leuwih ti kantos saméméhna.” Testimonies, jilid 5, 299.