The United States is specifically identified in the Bible. There are several biblical passages that specifically identify the United States at the end of the world. In Revelation chapter thirteen the United States is the second, or the two-horned beast that comes up out of the earth and forbids the entire world from buying or selling—except they have the mark of the beast.
Amérika Sarikat téh sacara husus diidéntifikasi dina Alkitab. Aya sababaraha petikan Alkitab anu sacara husus ngidéntifikasi Amérika Sarikat dina ahir dunya. Dina Wahyu pasal tilu welas, Amérika Sarikat téh sato galak anu kadua, nyaéta anu dua tanduk, anu naék kaluar tina bumi sarta ngalarang sakuliah dunya pikeun meuli atawa ngajual—iwal lamun maranéhna miboga tanda ti sato galak éta.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.
Tuluy kuring nempo sato galak séjén naék tina bumi; tandukna dua, siga anak domba, tapi omongna kawas naga. Anjeunna ngajalankeun sakabéh kakawasaan sato galak anu kahiji di payuneunana, sarta nyababkeun bumi jeung sakumna nu maratuh di dinya nyembah ka sato galak anu kahiji, anu tatu mahanana geus cageur. Anjeunna ngalakonan kaajaiban-kaajaiban anu gedé, nepi ka bisa ngajadikeun seuneu turun ti langit ka bumi di hareupeun jalma-jalma. Ku jalan mujijat-mujijat anu dipaparin kawasa pikeun dilakonan di hareupeun sato galak éta, anjeunna nipu jalma-jalma anu maratuh di bumi; bari nyebut ka maranéhna anu maratuh di bumi supaya nyieun hiji arca pikeun sato galak anu kungsi katatu ku pedang, tapi tetep hirup. Anjeunna dipaparin kawasa pikeun méré napas hirup ka arca sato galak éta, nepi ka arca sato galak éta bisa nyarita, sarta nyababkeun supaya sakur anu teu daék nyembah ka arca sato galak éta dipaéhan. Anjeunna ogé nyababkeun sakumna jalma, boh leutik boh gedé, boh beunghar boh miskin, boh merdika boh abdi, supaya narima hiji tanda dina leungeun katuhuna atawa dina tarangna; sarta supaya euweuh saurang ogé bisa meuli atawa ngajual, iwal anu miboga éta tanda, atawa ngaran sato galak éta, atawa bilangan ngaranna.
Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.
Ieu hikmah. Sing saha nu boga pangarti, supaya ngitung bilangan éta sato galak; sabab éta teh bilangan hiji manusa; jeung bilanganna genep ratus genep puluh genep. Wahyu 13:11–18.
There are seven primary prophetic characteristics in this passage associated with the two-horned earth-beast. He exercises the power of the beast that preceded him; he causes everyone in the world to worship the beast that was before him; he does great wonders that all men see; he deceives the entire world and commands the world to make an image of the beast before him; he gives life to the image of the beast and it speaks; he forces with the penalty of death the entire world to worship the image to the beast; and he forces the entire world to receive the mark either in the forehead or hand and forbids buying and selling against those who do not have the mark, name or number of the beast.
Aya tujuh ciri nubuat utama dina ieu petikan anu pakait jeung sato galak bumi anu boga dua tanduk. Anjeunna ngajalankeun kakawasaan sato galak anu miheulaan anjeunna; anjeunna nyababkeun sakumna jalma di dunya nyembah ka sato galak anu saméméhna aya méméh anjeunna; anjeunna ngalakukeun kaajaiban-kaajaiban anu agung anu katingali ku sakumna manusa; anjeunna nipu sakuliah dunya sarta maréntahkeun ka dunya sangkan nyieun hiji gambar pikeun sato galak anu aya méméh anjeunna; anjeunna méré kahirupan ka gambar sato galak éta nepi ka éta gambar bisa nyarita; anjeunna maksa, kalayan anceman hukuman pati, ka sakuliah dunya supaya nyembah ka gambar sato galak éta; sarta anjeunna maksa sakuliah dunya pikeun narima tanda éta boh dina tarang boh dina leungeun, sarta ngalarang meuli jeung ngajual ka jalma-jalma anu henteu boga tanda, ngaran, atawa angka sato galak éta.
The work of deception accomplished by the beast that comes “up out of the earth” in verse eleven is so delusive and powerful that it “deceiveth them that dwell on the earth.” The entire world will be deceived by the United States. That is, with the exception of God’s church—the entire world is to be deceived into accepting the mark of antichrist. The prophetic events that precede this world-wide deception are already under way.
Pagawean panyasatan anu dilakukeun ku sato galak anu naék “ti jero bumi” dina ayat sabelas téh kacida matak nyasabkeunana jeung kacida kuatna nepi ka “nyasabkeun jalma-jalma anu cicing di bumi.” Sakuliah dunya bakal kasasarkeun ku Amérika Sarikat. Hartina, iwal ti garéja Allah—sakumna dunya bakal disasabkeun nepi ka narima tanda antikristus. Kajadian-kajadian nubuat anu miheulaan panyasatan saalam dunya ieu geus mimiti lumangsung.
There are stories from the Bible that most people know, if only at a surface level. Most have heard about the confrontations between Moses and Pharoah, Daniel and Nebuchadnezzar or Jesus and Pilate. Persons know these Bible stories at varying levels of understanding, but don’t necessarily recognize that Bible prophecy directly and very specifically identifies kings and kingdoms. It was certainly the case with Moses, Daniel and Christ. Egypt, Babylon and Rome were all specifically identified in Bible prophecy in advance of the history where they fulfilled the predictions concerning their respective kingdoms. God never changes.
Aya carita-carita tina Alkitab anu ku kalolobaan jalma dipikawanoh, sanajan ukur dina tingkat anu deet. Seuseueurna geus kungsi ngadangu ngeunaan pasanghareupan antara Musa jeung Firaun, Daniel jeung Nebukadnesar, atawa Yesus jeung Pilatus. Jalma-jalma nyaho carita-carita Alkitab ieu dina rupa-rupa tingkat pamahaman, tapi henteu salawasna sadar yén nubuat Alkitab sacara langsung tur kacida hususna ngaidentifikasi raja-raja jeung karajaan-karajaan. Memang kitu kaayaanana dina perkara Musa, Daniel, jeung Kristus. Mesir, Babul, jeung Roma kabéh geus sacara husus diidentifikasi dina nubuat Alkitab saméméh sajarah lumangsung, nalika maranéhna minuhan ramalan-ramalan ngeunaan karajaanana masing-masing. Allah henteu kungsi robah.
For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:6.
Sabab Kami teh PANGERAN, henteu robah; ku sabab éta maranéh, eh putra-putra Yakub, henteu dibinasakeun. Maleakhi 3:6.
Jesus Christ the same yesterday, and today, and forever. Hebrews 13:8.
Isa Al Masih tetep sarua kamari, ayeuna, jeung salalawasna. Ibrani 13:8.
The fact that God never changes allows us to apply some simple logic to our consideration of the two-horned earth-beast of Revelation thirteen. Because we know that God set forth predictions directly identifying the kingdoms of Egypt, Babylon and Rome as they each interacted with and persecuted God’s church, we can establish some facts concerning the earth-beast of Revelation thirteen. The earth-beast, as with Egypt, Babylon and Rome, will be directly identified in Bible prophecy in advance of the history where the prediction concerning that nation is fulfilled. I say we can establish this fact based upon a very simple but important biblical rule. The rule identifies that truth is established based upon a testimony of two.
Kanyataan yén Allah henteu kungsi robah ngamungkinkeun urang ngalarapkeun sawatara logika basajan dina nimbangkeun sato galak taneuh anu boga dua tanduk dina Wahyu pasal tilu welas. Ku sabab urang terang yén Allah parantos ngedalkeun ramalan-ramalan anu sacara langsung ngaidéntifikasi karajaan-karajaan Mesir, Babul, jeung Roma sakumaha masing-masingna berinteraksi jeung nganiaya garéja Allah, urang tiasa netepkeun sawatara kanyataan ngeunaan sato galak taneuh dina Wahyu pasal tilu welas. Sato galak taneuh éta, sakumaha halna jeung Mesir, Babul, jeung Roma, bakal sacara langsung diidéntifikasi dina nubuat Kitab Suci saméméh sajarah nalika ramalan ngeunaan bangsa éta digenepan. Kuring nyebut yén urang tiasa netepkeun kanyataan ieu dumasar kana hiji aturan Alkitabiah anu kacida basajan tapi penting. Aturan éta nétélakeun yén bebeneran diteguhkeun dumasar kana kasaksian dua.
At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death. Deuteronomy 17:6.
Ku kasaksian dua saksi, atawa tilu saksi, jalma anu pantes dipaéhan kudu dipaéhan; ari ku kasaksian hiji saksi mah, anjeunna ulah dipaéhan. Deuteronomy 17:6.
One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established. Deuteronomy 19:15.
Hiji saksi tunggal henteu meunang nangtung ngalawan hiji jalma pikeun sagala kajahatan, atawa pikeun sagala dosa, dina dosa naon baé anu dipigawéna; ku sungut dua saksi, atawa ku sungut tilu saksi, perkara éta kudu diteguhkeun. Deuteronomy 19:15.
This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. 2 Corinthians 13:1.
Ieu katilu kalina sim kuring rek datang ka aranjeun. Ku sungut dua atawa tilu saksi unggal kecap bakal diteguhkeun. 2 Korinta 13:1.
Against an elder receive not an accusation, but before two or three witnesses. 1 Timothy 5:19.
Ulah narima gugatan ngalawan ka sesepuh, iwal lamun aya dua atawa tilu saksi. 1 Timoteus 5:19.
Bible prophecy predicted ancient Egypt’s demise when God dealt with Egypt’s rebellious Pharaoh. Bible prophecy predicted ancient Babylon’s rise and fall while also dealing with Babylon’s rebellious kings. Bible prophecy predicted the rise and fall of the empire of pagan Rome and identified and dealt with Rome’s corrupt representatives. The consistency of God’s never-changing character identifies that the most significant kingdom mentioned within Bible prophecy—the earth-beast of Revelation thirteen—will most definitely be identified by Bible prophecy.
Ramalan Kitab Suci parantos ngaramalkeun karuntuhan Mesir baheula nalika Allah nangtoskeun Firaun Mesir anu barontak. Ramalan Kitab Suci parantos ngaramalkeun naékna sareng ragragna Babul baheula bari sakaligus nangtoskeun raja-raja Babul anu barontak. Ramalan Kitab Suci parantos ngaramalkeun naékna sareng ragragna kakaisaran Roma kapir sarta ngaidentipikasi sareng nangtoskeun para wakil Roma anu korup. Konsistensi tina tabiat Allah anu henteu kantos robih nangtukeun yén karajaan anu pangpentingna anu disebatkeun dina ramalan Kitab Suci—sato tina bumi dina Wahyu tilu welas—tangtu pisan bakal diidentipikasi ku ramalan Kitab Suci.
When the prophecy of the earth-beast of Revelation thirteen is fulfilled, God’s church will be in confrontation with the political and religious leadership of the earth-beast as prophetically illustrated by Moses, Daniel and Christ. The United States’ prophetic role at the end of the world is a primary subject of Bible prophecy. As we develop the biblical information that identifies the United States’ role in Bible prophecy, we will employ rules that are found within the Bible, for the Word of God needs no human definition. Ancient Israel was given ceremonial rules, health rules, ten moral rules, rules for agriculture and on and on. God is orderly.
Nalika nubuat ngeunaan sato bumi dina Wahyu tilu welas digenepan, garéja Allah bakal nyanghareupan pasanggiri jeung kapamingpinan pulitik jeung kaagamaan sato bumi éta, sakumaha geus dilambangkeun sacara nubuat ku Musa, Daniel, jeung Kristus. Kalungguhan profétis Amérika Serikat dina ahir dunya mangrupa poko utama dina nubuat Kitab Suci. Nalika urang ngamekarkeun katerangan Alkitabiah anu nangtukeun kalungguhan Amérika Serikat dina nubuat Kitab Suci, urang bakal ngagunakeun aturan-aturan anu kapanggih dina jero Alkitab, sabab Firman Allah teu merlukeun pamaknaan manusa. Israél baheula dipaparin aturan-aturan upacara, aturan-aturan kaséhatan, sapuluh aturan moral, aturan-aturan tatanén, jeung sajabana. Allah téh tatanan.
Let all things be done decently and in order. 1 Corinthians 14:40.
Sadayana perkara kudu dipigawé kalayan pantes tur teratur. 1 Korinta 14:40.
The biblical record supplies no witness that suggests that a person would be blessed by simply ignoring rules given by God. Who can expect to be blessed if they ignore the rules of prophetic interpretation established in and by the Bible for the purpose of prophetic study?
Catetan Kitab Suci henteu nyayogikeun hiji bukti ogé anu nuduhkeun yén jalma bakal dipaparin berkah ku saukur teu maliré kana aturan-aturan anu dipasihkeun ku Allah. Saha anu bisa ngaharepkeun bakal dipaparin berkah lamun maranéhna teu maliré kana aturan-aturan tafsir nubuat anu ditetepkeun dina jeung ku Alkitab pikeun kaperluan pangajaran nubuat?
Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. Isaiah 1:18.
Hayu ayeuna, urang silih adu alesan, saur PANGERAN: sanajan dosa-dosa maraneh beureum kawas lawon beureum ngagedur, maranehna bakal jadi bodas kawas salju; sanajan maranehna beureum kawas kirmizi, maranehna bakal jadi kawas bulu domba. Yesaya 1:18.
As we employ the biblical rules we will allow the Bible to establish and validate whether the rules are genuine or false. As with all of God’s various rules there is always a satanic counterfeit to the rules. It is therefore a necessity that when a rule is employed to establish a truth, that both the truth identified and the rule employed should be tested.
Nalika urang ngagunakeun aturan-aturan Alkitabiah, urang bakal ngantepkeun Alkitab sorangan netepkeun jeung mastikeun naha éta aturan téh sajati atawa palsu. Saperti dina sagala rupa aturan Allah, salawasna aya tiruan palsu ti Iblis kana éta aturan-aturan. Ku sabab kitu, mangrupa hiji kabutuhan yén nalika hiji aturan dipaké pikeun netepkeun hiji bebeneran, boh bebeneran anu diidéntifikasi boh aturan anu dipakéna kudu diuji.
Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. 1 John 4:1.
Nu dipikacinta, ulah percaya ka unggal roh, tapi uji heula roh-roh éta, naha maranéhanana asalna ti Allah; sabab loba nabi palsu geus indit ka dunya. 1 Yohanes 4:1.
Another purpose, beyond identifying the prophetic role of the United States in this study, is to identify the secret message from the book of Revelation that Jesus hid until this particular generation.
Tujuan séjén, salian ti ngaidéntifikasi kalungguhan kenabian Amérika Sarikat dina ieu ulikan, nyaéta pikeun ngaidéntifikasi amanat rusiah tina kitab Wahyu anu ku Isa disumputkeun nepi ka mangsa generasi ieu anu husus.
The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:29.
Hal-hal anu rahasia kagungan PANGERAN Allah urang; ari hal-hal anu geus diwahyukeun mah kagungan urang jeung anak incu urang salalawasna, supaya urang ngalakonan sagala kecap tina ieu Toret. Ulangan 29:29.
God’s prophetic secrets that are revealed are for the purpose of allowing those who receive the secret to keep His law. Men can only keep His law if it is written upon their heart. The secret that is being unsealed in the book of Revelation is part of the process of the Holy Spirit writing God’s law on our inward parts and hearts. The secret that is opened up to God’s people, when and if accepted by faith, establishes the new covenant.
Rusiah-rusiah nubuat Allah anu diungkabkeun téh dimaksudkeun sangkan jalma-jalma anu narimana sanggup ngajaga hukum-Na. Manusa ngan bisa ngajaga hukum-Na lamun éta geus dituliskeun dina haténa. Rusiah anu keur dibuka segélna dina kitab Wahyu téh mangrupa bagian tina prosés Roh Suci nulis hukum Allah dina batin jeung haté urang. Rusiah anu dibuka ka umat Allah, nalika jeung upama ditarima ku iman, netepkeun perjangjian anyar.
Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. Jeremiah 31:31–33.
Tingal, bakal datang poé-poé, saur PANGERAN, yén Kami baris ngadamel hiji perjangjian anyar jeung kulawarga Israél, sarta jeung kulawarga Yuda: lain nurutkeun kana perjangjian anu ku Kami dipidamel jeung karuhun maranéhna dina poé nalika Kami nyekel leungeun maranéhna pikeun ngaluarkeun maranéhna ti tanah Mesir; éta perjangjian Kami ku maranéhna geus dirempak, sanajan Kami jadi salaki pikeun maranéhna, saur PANGERAN: Tapi ieu bakal jadi perjangjian anu ku Kami baris dipidamel jeung kulawarga Israél; sanggeus poé-poé éta, saur PANGERAN, Kami baris nempatkeun hukum Kami dina batinna, sarta nyeratkeunana dina haténa; sarta Kami baris jadi Allah maranéhna, jeung maranéhna bakal jadi umat Kami. Yermia 31:31–33.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.
“Dina poé-poé panungtungan tina sajarah bumi ieu, perjangjian Allah jeung umat-Na anu ngalakonan parentah-parentah-Na baris dipulihkeun deui.” Review and Herald, 26 Pébruari 1914.
Revelation 1:1–3 The Final Warning Message:
Wahyu 1:1–3: Pesen Pangeling-ngeling Panungtungan:
The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Wahyu Yesus Kristus, anu dipaparinkeun ku Allah ka Anjeunna, supaya Anjeunna nembongkeun ka para abdi-Na perkara-perkara anu moal lila deui kudu kajadian; sarta ku malaikat-Na Anjeunna ngutus jeung nganyatakeun éta ka abdi-Na, nya éta Yohanes: anu geus méré kasaksian ngeunaan firman Allah, jeung ngeunaan kasaksian Yesus Kristus, jeung ngeunaan sagala perkara anu ku anjeunna katingali. Bagja jalma anu maca, jeung jalma-jalma anu ngadéngé kecap-kecap tina ieu nubuat, sarta anu ngajaga perkara-perkara anu dituliskeun di jerona: sabab waktuna geus deukeut. Wahyu 1:1–3.
The first three verses of Revelation chapter one identify that the “Revelation of Jesus Christ” is the final message for mankind. It is clearly a message, because “the Revelation of Jesus Christ” was given to Him from the Heavenly Father to show his servants what “must shortly come to pass.”
Tilu ayat kahiji dina Wahyu pasal hiji nétélakeun yén “Wahyu Isa Al Masih” téh mangrupa pesen panungtungan pikeun umat manusa. Ieu écés mangrupa hiji pesen, sabab “Wahyu Isa Al Masih” dipaparin ka Anjeunna ku Rama Sawarga pikeun mintonkeun ka para hamba-Na naon-naon anu “moal lila deui bakal kajadian.”
We are told to consider that the “Holy Spirit has so shaped matters, both in the giving of the prophecy” and also “in the events portrayed.”.
Urang dipapatahan supaya mertimbangkeun yén “Roh Suci geus ngawangun sakabéh ieu perkara, boh dina maparinana nubuat” jeung deuih “dina kajadian-kajadian anu digambarkeun.”
“The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented.” Testimonies to Ministers, 112.
“Roh Suci parantos ngawangun sagala hal ku cara anu kitu, boh dina masihan nubuatna boh dina kajadian-kajadian anu digambarkeun, nepi ka ngajarkeun yén agén manusa kudu tetep teu katingali, disumputkeun dina Kristus, sarta yén Gusti Allah sawarga sareng hukum-Na kudu ditinggikeun. Bacakeun kitab Daniel. Panggil deui, titik demi titik, sajarah karajaan-karajaan anu diwakilan di dinya.” Testimonies to Ministers, 112.
The “events portrayed” and also the “giving of the prophecy” in the first three verses of Revelation chapter one specifically illustrates the step-by-step process of how God communicates to men, and also identifies that the message that is communicated is called “the Revelation of Jesus Christ.”
“kajadian-kajadian anu digambarkeun” sarta ogé “pangbagéa nubuat” dina tilu ayat kahiji Wahyu pasal hiji sacara husus ngagambarkeun prosés léngkah-demi-léngkah kumaha Allah nepikeun pangersa-Na ka manusa, sarta ogé netelakeun yén talatah anu ditepikeun éta disebut “Wahyu Yesus Kristus.”
Jesus Christ then did two things with the message which he received from God. He sent the message by his angel and he also signified his message by that angel. His angel then took the message to the prophet John who wrote it down, and sent it to the churches for you and me. The first three verses were “so shaped” by “the Holy Spirit” as to emphasize both the “message” and “the process of communication” involved in delivering the message.
Yesus Kristus tuluy ngalakukeun dua hal kana pesen anu Anjeunna tampi ti Allah. Anjeunna ngutus pesen éta ku malaikat-Na, sarta Anjeunna ogé nyatakeunana ku tanda-tanda ngaliwatan malaikat éta. Malaikat-Na tuluy mawa pesen éta ka nabi Yohanes, anu nuliskeunana, sarta ngirimkeunana ka jamaah-jamaah pikeun anjeun jeung kuring. Tilu ayat kahiji geus “diwangun” ku “Roh Suci” ku cara kitu nepi ka nekenkeun boh “pesen”-na boh “prosés komunikasi” anu kalibet dina nepikeun pesen éta.
The three verses we are considering present the final message to mankind, but not simply the final message—more importantly, the three verses represent the final “warning” message to planet earth. The “warning” attribute of the message is identified when a class of persons are identified as “blessed” for having read, heard and kept “those things which are written therein.” There is a class of persons who will not read, nor hear a warning represented as “the Revelation of Jesus Christ”. It is impossible for them to be blessed. It is obvious that if there is a class that is blessed for reading, hearing and keeping those things which are written, then there is a class that is not blessed. Will a person read, hear and keep the message of the Revelation of Jesus Christ? If so, he will be blessed, if not he will be cursed.
Tilu ayat anu keur urang pertimbangkeun ieu nembongkeun amanat panungtungan ka umat manusa, tapi lain saukur amanat panungtungan wungkul—anu leuwih penting, tilu ayat ieu ngagambarkeun amanat “panggeuing” panungtungan ka planét bumi. Sipat “panggeuing” tina amanat éta katémbong nalika aya golongan jalma anu diidentipikasi minangka “bagja” lantaran geus maca, ngadéngé, jeung ngajaga “sagala hal anu kaserat di jerona.” Aya hiji golongan jalma anu moal maca, moal ngadéngé hiji panggeuing anu dilambangkeun minangka “Wahyu Yesus Kristus”. Mustahil maranéhna bisa meunang berkah. Jelas pisan yén lamun aya hiji golongan anu meunang berkah ku sabab maca, ngadéngé, jeung ngajaga sagala hal anu kaserat, tangtu aya ogé hiji golongan anu henteu meunang berkah. Naha hiji jalma bakal maca, ngadéngé, jeung ngajaga amanat Wahyu Yesus Kristus? Lamun enya, manéhna bakal meunang berkah; lamun henteu, manéhna bakal katibanan kutuk.
“Says the prophet: ‘Blessed is he that readeth’—there are those who will not read; the blessing is not for them. ‘And they that hear’—there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. ‘And keep those things which are written therein’—many refuse to heed the warnings and instructions contained in the Revelation; none of these can claim the blessing promised. All who ridicule the subjects of the prophecy and mock at the symbols here solemnly given, all who refuse to reform their lives and to prepare for the coming of the Son of man, will be unblessed.” The Great Controversy, 341.
“Saur nabi: ‘Bagja jalma anu maca’—aya jalma-jalma anu moal maca; berkah éta lain pikeun maranéhna. ‘Jeung jalma-jalma anu ngadéngé’—aya ogé sawatara anu nampik ngadéngé naon waé ngeunaan nubuat-nubuat; berkah éta lain pikeun golongan ieu. ‘Jeung nurut kana hal-hal anu ditulis di jerona’—loba anu nampik merhatikeun pangéling-ngéling jeung parentah-parentah anu aya dina Wahyu; taya saurang ogé ti antarana anu bisa ngakukeun berkah anu geus dijangjikeun. Sakur anu ngahinakeun jejer-jejer nubuat sarta ngahina lambang-lambang anu dipasrahkeun di dieu kalawan khidmat, sakur anu nampik ngabaruan hirupna sarta nyiapkeun diri pikeun kadatangan Putra manusa, moal meunang berkah.” The Great Controversy, 341.
The expression “the time is at hand” in verse three identifies that it is a specific time when the last warning message arrives in history. “The time,”—(a specific time) “is at hand.” A specific time is about to arrive, for it is at hand, and God’s people (represented by John) understand the message before the “time” arrives. John penned the book of Revelation around the end of the first century, yet these verses identify that there will be a point in the history long after the year 100, when the final warning message will be proclaimed. When that “time is” “at hand,” the message that identifies the “things which must shortly come to pass” will be revealed to God’s servants.
Ungkapan “waktuna geus deukeut” dina ayat katilu nandakeun yén aya hiji waktu nu husus nalika pesen pangéling-ngéling panungtungan sumping dina sajarah. “Waktuna,”—(hiji waktu nu husus) “geus deukeut.” Hiji waktu nu husus rék sumping, sabab geus deukeut, jeung umat Allah (digambarkeun ku Yohanes) ngartos kana éta pesen saméméh éta “waktu” sumping. Yohanes nyerat kitab Wahyu kira-kira dina ahir abad kahiji, tapi ayat-ayat ieu nandakeun yén bakal aya hiji titik dina sajarah, lila sanggeus taun 100, nalika pesen pangéling-ngéling panungtungan bakal diproklamasikeun. Nalika éta “waktu” “geus” “deukeut,” pesen anu nuduhkeun “hal-hal anu kudu geura kajadian” bakal diwahyukeun ka para abdi Allah.
In this series of articles, the Bible and the writings of Ellen White will be used as the authority to uphold the explanation of the biblical passages we cite.
Dina ieu runtuyan artikel, Alkitab jeung tulisan-tulisan Ellen White bakal dipaké minangka otoritas pikeun ngadukung panjelasan ngeunaan petikan-petikan Alkitab anu ku kami dikutip.
We will also refer to the rules of prophetic interpretation assembled by William Miller and to the rules identified in the compilation titled Prophetic Keys. We will also employ the prophetic study called Habakkuk’s Tables.
Urang ogé baris ngarujuk kana aturan-aturan panapsiran nubuat anu dihimpun ku William Miller sarta kana aturan-aturan anu dicirian dina kompilasi nu judulna Prophetic Keys. Urang ogé baris ngagunakeun ulikan nubuat anu disebut Habakkuk’s Tables.
We do not intend to define every rule we employ. For brevity we will simply reference the Prophetic Keys compilation for any who wish to read a more detailed proof of the rule. With the Habakkuk’s Tables series, we intend to point out certain presentations where a subject we will briefly touch upon, is taken up in greater depth.
Urang teu boga maksud nangtukeun unggal aturan anu ku urang dipaké. Demi ringkesna, urang ngan saukur bakal ngarujuk kana kompilasi Prophetic Keys pikeun saha waé anu hayang maca buktina aturan éta kalayan leuwih jéntré. Ngaliwatan séri Habakkuk’s Tables, urang boga maksud nunjukkeun sawatara pedaran anu dina éta hiji jejer, anu bakal ku urang disinggung sakeudeung, dibahas kalayan leuwih jero.
As we work through a study of the book of Revelation we encourage public response, but we will only respond to input that contributes to the ongoing study. The scope of our discussion will involve the current series of presentations, the prophetic rules we exercise and the information found in Habakkuk’s Tables.
Nalika urang ngagarap hiji ulikan ngeunaan kitab Wahyu, kami ngadorong ayana tanggapan umum, nanging kami ngan bakal ngaréspon kana masukan anu nyumbang kana lumangsungna ieu ulikan. Wengkuan sawala kami baris ngawengku runtuyan presentasi anu ayeuna, aturan-aturan nubuat anu ku kami dipaké, sarta katerangan anu kapanggih dina Tables Habakkuk.
The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Wahyu Isa Al Masih, anu dipaparinkeun ku Allah ka Anjeunna, sangkan nembongkeun ka para abdi-Na perkara-perkara anu moal lila deui bakal kajadian; sarta ku malaikat-Na, Anjeunna ngutus jeung nganyatakeunana ka abdi-Na, nyaéta Yohanes: anu geus mere kasaksian ngeunaan firman Allah, jeung ngeunaan kasaksian Isa Al Masih, jeung ngeunaan sagala perkara anu ku anjeunna katingali. Bagja jalma anu maca, jeung jalma-jalma anu ngadéngé kecap-kecap nubuat ieu, sarta ngalaksanakeun perkara-perkara anu kaunggel di jerona; sabab waktuna geus deukeut. Wahyu 1:1–3.
The Greek word translated as “signified” means to “indicate”. He sent the message by “his” angel and he signified it by “his” angel. “His” angel is Gabriel.
Kecap Yunani anu ditarjamahkeun jadi “ditandakeun” hartina “ngébréhkeun”. Anjeunna ngirimkeun éta pesen ku malaikat-Na, sarta Anjeunna netelakeunana ku malaikat-Na. “Malaikat-Na” téh Jibril.
“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.
Kecap malaikat éta, “Kami Jibril, anu nangtung di payuneun Allah,” némbongkeun yén anjeunna nyangking kalungguhan anu kacida luhurna dina pangadilan-pangadilan sawarga. Nalika anjeunna sumping mawa hiji amanat ka Daniel, anjeunna ngandika, “Teu aya saurang ogé anu nangtung babarengan jeung kami dina ieu hal, iwal Mikael [Kristus], Pangeran hidep.” Daniel 10:21. Ngeunaan Jibril, Jurusalamet nyarios dina Wahyu, saurna yén “Mantenna ngutus jeung nganyatakeunana ku malaikat-Na ka hamba-Na, Yohanes.” Wahyu 1:1.” The Desire of Ages, 99.
The angel Gabriel is sent with the message and the angel Gabriel also represents the message. When mankind arrives at the point in history when “the time is at hand” for the final warning message to be proclaimed, that final message is represented by an angel. In the book of Revelation “messages” are often represented as angels, and of course the Greek word translated as “angel” in Revelation means messenger.
Malaikat Jibril diutus mawa amanat, sareng malaikat Jibril ogé ngawakilan amanat éta. Nalika umat manusa nepi ka titik dina sajarah nalika “waktuna geus deukeut” pikeun amanat panggeuing panungtungan diproklamasikeun, amanat panungtungan éta diwakilan ku hiji malaikat. Dina kitab Wahyu, “amanat-amanat” mindeng diwakilan salaku malaikat, sareng tangtu kecap Yunani anu ditarjamahkeun jadi “malaikat” dina Wahyu hartina utusan.
Every revelation of God’s truth that has arrived in history is certainly a revelation of Jesus Christ, but the Revelation of Jesus Christ in Revelation chapter one is the final warning for mankind and it occurs at a specific moment that is represented as being a “time.” There is another passage in the book of Revelation where John references that “the time is at hand”. That other passage provides a second witness to test the initial claims I have made about verses one through three.
Saban wahyu ngeunaan bebeneran Allah anu parantos sumping dina sajarah tangtu waé mangrupakeun wahyu ngeunaan Yesus Kristus, nanging Wahyu Yesus Kristus dina Wahyu pasal hiji téh mangrupakeun panggeuing panungtungan pikeun umat manusa, sarta éta kajadian dina hiji momen nu tangtu anu digambarkeun salaku hiji “waktu.” Aya petikan séjén dina kitab Wahyu anu di jerona Yohanes nyebutkeun yén “waktuna parantos caket”. Petikan séjén éta méré kasaksian anu kadua pikeun nguji panyangkaan awal anu ku sim kuring parantos ditepikeun ngeunaan ayat hiji nepi ka tilu.
And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.
Jeung anjeunna ngandika ka sim kuring, “Ieu pangandika téh satia tur leres; sarta PANGERAN Allah para nabi anu suci parantos ngutus malaikat-Na pikeun nembongkeun ka para abdi-Na perkara-perkara anu kudu enggal kajadian. Tingali, Kami datang gancang; bagja jalma anu ngestokeun pangandika nubuat dina ieu kitab.”
And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things.
Sareng sim kuring Yohanes ningali ieu sakabéh, sarta ngadanguana. Jeung sanggeus sim kuring ngadangu jeung ningali, sim kuring tuluy sujud rek nyembah di hareupeun suku malaikat anu nembongkeun ieu sakabéh ka sim kuring.
Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.
Tuluy saur manéhna ka kaula, “Ulah kitu: sabab kami téh sasama abdi jeung anjeun, jeung jeung dulur-dulur anjeun, nyaéta para nabi, jeung jalma-jalma anu ngajaga pangandika-pangandika dina kitab ieu: sembahlah Allah.”
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:6–11.
Jeung anjeunna ngandika ka kuring, “Ulah diségel kecap-kecap nubuat tina ieu kitab, sabab waktuna geus deukeut. Sing saha anu teu adil, sina tetep teu adil kénéh; jeung sing saha anu najis, sina tetep najis kénéh; jeung sing saha anu bener, sina tetep bener kénéh; jeung sing saha anu suci, sina tetep suci kénéh.” Wahyu 22:6–11.
At the end of the book of Revelation we find the same subject as in the beginning of Revelation. The communication process and message are once again referred to when “the Lord God” “sent his angel to shew unto his servants the things which must shortly be done.” And just as soon as the servants are shown the message identifying “things which must shortly be done” Christ announces that He is coming quickly. This is the message that precedes Christ’s second coming, and it therefore is the final warning message—the very same message represented as “the Revelation of Jesus Christ” in verse one of chapter one. The blessing that is promised in the first three verses of Revelation is repeated with the statement of “blessed is he that keepeth the sayings of the prophecy of this book.”
Dina ahir kitab Wahyu urang manggihan poko anu sarua saperti dina awal Wahyu. Prosés komunikasi jeung pesenna deuih dirujuk nalika “PANGERAN Allah” “ngutus malaikat-Na pikeun némbongkeun ka hamba-hamba-Na hal-hal anu kudu geura kajadian.” Jeung pas hamba-hamba éta dipintonkeun pesen anu ngaidéntifikasi “hal-hal anu kudu geura kajadian,” Kristus ngumumkeun yén Anjeunna datang kalawan gancang. Ieu téh pesen anu miheulaan datangna Kristus nu kadua kalina, ku kituna ieu téh pesen pangéling ahir—nya éta pisan pesen anu sarua anu digambarkeun minangka “Wahyu Yesus Kristus” dina ayat kahiji pasal kahiji. Pangberkahan anu dijangjikeun dina tilu ayat mimiti kitab Wahyu diulang deui ku pernyataan, “bagja jalma anu ngajaga kecap-kecap nubuat tina kitab ieu.”
In these verses we find an expansion of the process of communication set forth in chapter one, for we find that after Gabriel delivers the message to John, John is so overwhelmed with the message that he seeks to worship Gabriel, who then uses John’s misunderstanding to identify that heavenly angels, earthly prophets, and all that keep the sayings of the message, are “fellow servants” who are to worship the Creator-God, not the creation of God.
Dina ieu ayat-ayat urang manggihan pamekaran tina prosés komunikasi anu geus ditepikeun dina bab hiji, sabab urang ningali yén sanggeus Jibril nepikeun pesen ka Yohanes, Yohanes jadi kacida kakeueumna ku éta pesen nepi ka manehna rék nyembah ka Jibril, tuluy Jibril ngagunakeun kasasarna pamahaman Yohanes éta pikeun nétélakeun yén malaikat-malaikat sawarga, nabi-nabi di bumi, jeung sakumna anu ngajaga pangandika-pangandika tina éta pesen, téh “sasama abdi” anu kudu nyembah ka Allah Sang Panyipta, lain ka ciptaan Allah.
These verses are describing the same events and message that we are considering in chapter one. They are repeating the faithful and true sayings that show God’s servants what must shortly be done. The message is once again set in the context of the process of communication between God and His servants. In chapter twenty-two we find more evidence that the message is the final warning message, for the “time” that is “at hand” is marked as taking place right before human probation closes, for the pronouncement that he “that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still,” marks the close of probation, marking the beginning of the seven last plagues, which in turn conclude with the Second Coming of Christ.
Ayat-ayat ieu ngajéntrékeun kajadian-kajadian jeung amanat anu sarua jeung anu keur urang tinimbangan dina pasal kahiji. Ieu ngulang deui ucapan-ucapan anu satia jeung bener, anu nembongkeun ka abdi-abdi Allah naon anu kudu enggal kajadian. Amanat éta sakali deui ditempatkeun dina kontéks prosés komunikasi antara Allah jeung abdi-abdi-Na. Dina pasal dua puluh dua urang manggihan bukti deui yén amanat éta téh amanat pangéling panungtung, sabab “waktu” anu “geus deukeut” ditandaan lumangsung pas saméméh mangsa kasempetan manusa ditutup, lantaran pangucapan yén “anu lalim, sina tetep lalim kénéh: jeung anu najis, sina tetep najis kénéh: jeung anu bener, sina tetep bener kénéh: jeung anu suci, sina tetep suci kénéh,” nandaan panutupan mangsa kasempetan, bari nandaan mimiti tujuh balahi panungtung, anu saterusna ditutup ku Kadatangan Kristus anu Kadua.
“‘At that time shall Michael stand up, the great Prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ Daniel 12:1.
“‘Dina waktu eta Mikail bakal nangtung, Pangéran agung anu nangtayungan anak-anak umat maneh; sarta bakal aya mangsa kasusah anu can kungsi aya ti saprak aya bangsa nepi ka waktu éta kénéh; jeung dina waktu éta umat maneh bakal disalametkeun, nya éta unggal jalma anu kapanggih kaserat dina kitab.’ Daniel 12:1.
“When the third angel’s message closes, mercy no longer pleads for the guilty inhabitants of the earth. The people of God have accomplished their work. They have received ‘the latter rain,’ ‘the refreshing from the presence of the Lord,’ and they are prepared for the trying hour before them. Angels are hastening to and fro in heaven. An angel returning from the earth announces that his work is done; the final test has been brought upon the world, and all who have proved themselves loyal to the divine precepts have received ‘the seal of the living God.’ Then Jesus ceases His intercession in the sanctuary above. He lifts His hands and with a loud voice says, ‘It is done;’ and all the angelic host lay off their crowns as He makes the solemn announcement: ‘He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.’ Revelation 22:11. Every case has been decided for life or death.” The Great Controversy, 613.
“Waktu pekabaran malaikat katilu ditutup, rahmat geus henteu deui nyuhunkeun keur pangeusi bumi anu salah. Umat Allah geus ngarengsekeun padamelanana. Maranéhna geus narima ‘hujan pamungkas,’ ‘pangnyegerkeun ti payuneun Gusti,’ sarta maranéhna geus disiapkeun pikeun jam cobaan anu aya di hareupeunana. Para malaikat keur buru-buru ka ditu ka dieu di sawarga. Hiji malaikat anu mulang ti bumi ngumumkeun yén padamelanana geus rengse; ujian ahir geus ditangtungkeun ka dunya, sarta sakabéh anu geus ngabuktikeun dirina satia ka papakon ilahi geus narima ‘meterai Allah anu hirup.’ Tuluy Yesus ngeureunkeun pangantaraan-Na di tempat suci anu di luhur. Anjeunna ngangkat leungeun-Na sarta kalayan sora tarik ngandika, ‘Geus rengse;’ sarta sakumna bala malaikat ngeleupaskeun makuta maranéhna nalika Anjeunna nyatakeun pangumuman anu khidmat: ‘Anu teu adil, sina tetep teu adil kénéh: jeung anu najis, sina tetep najis kénéh: jeung anu bener, sina tetep bener kénéh: jeung anu suci, sina tetep suci kénéh.’ Wahyu 22:11. Unggal perkara geus diputuskeun pikeun hirup atawa maot.” The Great Controversy, 613.
At the beginning of the book of Revelation and at the end of the book of Revelation the same story is presented. Combining the two passages allows us to understand that the “Revelation of Jesus Christ” is the final warning message to mankind before Christ’s Second Coming. The message is symbolically represented by an angel that arrives just before the close of probation. The message divides mankind into two classes based upon whether they read, hear and keep the message that is unsealed when the “time is at hand,”—just before probation closes.
Dina awal kitab Wahyu jeung dina ahir kitab Wahyu, carita anu sarua dipidangkeun. Ku ngahijikeun dua petikan éta, urang tiasa ngartos yén “Wahyu Yesus Kristus” téh mangrupakeun amanat panggeuing anu pamungkas ka umat manusa saméméh Kadatangan Kristus anu Kadua. Amanat éta sacara simbolis digambarkeun ku saurang malaikat anu sumping pas méméh panto rahmat ditutup. Amanat éta ngabagi umat manusa kana dua golongan dumasar kana naha maranéhna maca, ngadéngé, jeung ngajaga éta amanat anu dibuka segelna nalika “waktuna geus deukeut,”—nya éta pas méméh panto rahmat ditutup.
“As we near the close of this world’s history, the prophecies relating to the last days especially demand our study. The last book of the New Testament is full of truth that we need to understand. Satan has blinded the minds of many, so that they have been glad of any excuse for not making the Revelation their study.
“Nalika urang beuki ngadeukeutan kana panutup sajarah dunya ieu, nubuat-nubuat anu patalina jeung poé-poé panungtungan hususna nuntut supaya urang nalungtik éta. Kitab panungtungan dina Perjangjian Anyar pinuh ku bebeneran anu urang perlu ngartos. Sétan geus ngabutakeun pikiran loba jalma, nepi ka maranéhna bungah ku rupa-rupa alesan pikeun henteu ngajadikeun kitab Wahyu bahan pangulikanna.
“The book of Revelation, in connection with the book of Daniel, demands close study. Let every God-fearing teacher consider how most clearly to comprehend and present the Gospel that our Saviour came in person to make known to His servant John,—‘The revelation of Jesus Christ, which God gave unto Him, to show unto His servants things which must shortly come to pass.’ None should become discouraged in their study of Revelation because of its apparently mystical symbols. ‘If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not.’ ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand.’ We are to proclaim to the world the great and solemn truths contained in the book of Revelation. Into the very designs and principles of the church of God these truths are to enter. There should be a closer and more diligent study of this book, a more earnest presentation of the truths it contains, truths which concern all who are living in these last days. All who are preparing to meet their Lord should make this book the subject of earnest study and prayer. It is just what its name signifies,—a revelation of the most important events that are to take place in the last days of this earth’s history. John, because of his faithful trust in the word of God, and the testimony of Christ, was banished to the Isle of Patmos. But his banishment did not separate him from Christ. The Lord visited His faithful servant in his banishment, and gave him instruction regarding what was to come upon the world.
“Kitab Wahyu, dina patalina jeung kitab Daniel, nungtut pikeun ditalungtik kalawan taliti. Mugi unggal guru anu sieun ka Allah mertimbangkeun kumaha supaya bisa ngartos jeung ngedalkeun Injil kalawan pangjelasna, anu ku Jurusalamet urang parantos sumping sorangan pikeun ngawartakeun ka abdi-Na, Yohanes,—‘Wahyu Yesus Kristus, anu dipasihkeun ku Allah ka Anjeunna, pikeun némbongkeun ka abdi-abdi-Na perkara-perkara anu moal lila deui kajadian.’ Ulah aya saurang ogé nu jadi pundung dina nalungtik kitab Wahyu ku sabab lambang-lambangna katingalina mistis. ‘Lamun aya di antara maraneh anu kakurangan hikmat, pamenta ka Allah, anu maparin ka sakumna jalma kalawan loba-loba, sarta henteu nyawad.’ ‘Bagja jalma anu maca, jeung maranéhna anu ngadéngé kecap-kecap nubuat ieu, sarta ngajalankeun hal-hal anu katuliskeun di jerona; sabab waktuna geus deukeut.’ Urang kudu ngawawarkeun ka dunya bebeneran-bebeneran anu agung jeung khidmat anu kakandung dina kitab Wahyu. Kana rancangan jeung asas-asas garéja Allah anu pangjerona pisan, bebeneran-bebeneran ieu kudu ngasup. Kedah aya panalungtikan anu leuwih raket jeung leuwih taliti kana ieu kitab, sarta pangwedaran anu leuwih sumanget kana bebeneran-bebeneran anu dikandungna, bebeneran-bebeneran anu nyangkaruk ka sakumna jalma anu hirup dina poé-poé panungtungan ieu. Sakumna anu keur nyiapkeun diri pikeun papanggih jeung Gustina kudu ngajadikeun ieu kitab minangka poko panalungtikan jeung doa anu temen. Ieu téh luyu pisan jeung harti ngaranna,—hiji wahyu ngeunaan kajadian-kajadian anu pangpentingna anu bakal lumangsung dina poé-poé panungtungan tina sajarah bumi ieu. Yohanes, ku sabab kapercayaanana anu satia kana firman Allah jeung kasaksian Kristus, diasirkeun ka Pulo Patmos. Tapi pangasinganana henteu misahkeun anjeunna ti Kristus. Gusti nganjang ka abdi-Na anu satia dina pangasinganana, sarta maparin pitunjuk ka anjeunna ngeunaan naon anu bakal tumiba ka dunya.”
“This instruction is of the greatest importance to us; for we are living in the last days of this earth’s history. Soon we shall enter upon the fulfilment of the events which Christ showed John were to take place. As the messengers of the Lord present these solemn truths, they must realize that they are handling subjects of eternal interest, and they should seek for the baptism of the Holy Spirit, that they may speak, not their own words, but the words given them by God.
“Pituduh ieu kacida pentingna pikeun urang; sabab urang hirup dina poé-poé panungtungan sajarah bumi ieu. Moal lila deui urang bakal asup kana kalaksananaan kajadian-kajadian anu ku Kristus dipintonkeun ka Yohanes baris lumangsung. Nalika para utusan Gusti ngedalkeun bebeneran-bebeneran anu suci tur khidmat ieu, maranéhna kudu nyadar yén maranéhna keur nanganan perkara-perkara anu dipikaresep ku kalanggengan, sarta maranéhna kudu neangan baptisan Roh Suci, supaya anu diucapkeun téh lain kecap-kecap sorangan, tapi kecap-kecap anu dipaparinkeun ka maranéhna ku Allah.”
“The book of Revelation must be opened to the people. Many have been taught that it is a sealed book, but it is sealed to those only who reject truth and light. The truths that it contains must be proclaimed, that people may have an opportunity to prepare for the events which are so soon to take place. The Third Angel’s Message must be presented as the only hope for the salvation of a perishing world.
“Kitab Wahyu kudu dibuka ka umat. Loba anu geus diajar yén éta téh kitab anu disegel, tapi éta disegel ngan pikeun jalma-jalma anu nampik bebeneran jeung cahaya. Kabeneran-kabeneran anu dikandungna kudu diproklamasikeun, sangkan jalma-jalma boga kasempetan pikeun nyiapkeun diri kana kajadian-kajadian anu kacida geura-girangna bakal lumangsung. Amanat Malaikat Katilu kudu ditepikeun minangka hiji-hijina pangharepan pikeun kasalametan dunya anu keur binasa.
“The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in. Let not the solemn scenes that prophecy has revealed are soon to take place be left untouched. We are God’s messengers, and we have no time to lose. Those who would be co-workers with our Lord Jesus Christ will show a deep interest in the truths found in this book. With pen and voice they will strive to make plain the wonderful things that Christ came from heaven to reveal.” Signs of the Times, July 4, 1906.
“Bahaya-bahaya dina poé-poé panungtung geus nyorang ka urang, jeung dina pagawean urang, urang kudu ngingetkeun rahayat ngeunaan bahaya anu keur maranéhna aya. Ulah dugi ka adegan-adegan anu khidmat, anu geus diungkabkeun ku nubuat yén geura lumangsung, diantep teu kaurus. Urang téh utusan-utusan Allah, sarta urang teu boga waktu pikeun disia-siakeun. Maranéhna anu rék jadi batur sapagawean jeung Gusti urang Yesus Kristus bakal nembongkeun minat anu jero kana bebeneran-bebeneran anu kapanggih dina ieu buku. Ku kalam jeung ku sora maranéhna bakal narékahan ngajelaskeun hal-hal anu ajaib anu ku Kristus ditepikeun ti sawarga pikeun diungkabkeun.” Signs of the Times, 4 Juli 1906.
Over a hundred years ago, in 1906, we were informed that soon “we shall enter upon the fulfilment of the events which Christ showed John were to take place.” The message was still sealed up in 1906. It is important to understand that the message of the Revelation of Jesus Christ is opened up to God’s people just before the events take place. We are told the book of Revelation “is just what its name signifies,—a revelation of the most important events that are to take place in the last days of this earth’s history.”
Leuwih ti saratus taun ka tukang, dina taun 1906, urang parantos dibéjaan yén enggal “urang bakal asup kana kacumponan kajadian-kajadian anu ku Kristus dipintonkeun ka Yohanes bakal lumangsung.” Pesen éta dina taun 1906 masih kénéh disegel. Penting pikeun ngartos yén pesen tina Wahyu Yesus Kristus dibuka ka umat Allah pas saméméh kajadian-kajadian éta lumangsung. Ka urang dibéjaan yén kitab Wahyu “nyaéta leres-leres saperti anu dituduhkeun ku ngaranna,—hiji wahyu ngeunaan kajadian-kajadian anu pangpentingna anu bakal lumangsung dina poé-poé panungtungan sajarah bumi ieu.”
They are opened up so that God’s people might give the warning so those who are hearing the warning might “have an opportunity to prepare for the events which are so soon to take place.” It is worth noting (for John represents God’s people in the history when the message is to be proclaimed), that John identifies the two issues which he was being persecuted over. It was “because of his faithful trust in the word of God, and the testimony of Christ,” that he “was banished to the Isle of Patmos.” He was banished because he accepted both the Bible and the Spirit of Prophecy, which is the “testimony of Jesus.”
Ieu dibuka supaya umat Allah bisa maparin pangwawadian, sangkan jalma-jalma anu ngadangu éta pangwawadian “miboga kasempetan pikeun nyiapkeun diri kana kajadian-kajadian anu moal lila deui bakal lumangsung.” Pantes diperhatikeun (sabab Yohanes ngawakilan umat Allah dina sajarah dina mangsa nalika eta amanat kudu diproklamasikeun), yén Yohanes nangtukeun dua perkara anu nyababkeun anjeunna dikaniaya. Ieu lantaran “kasatiaan kapercayaanana kana firman Allah, jeung kasaksian Kristus,” nepi ka anjeunna “diasingkeun ka Pulo Patmos.” Anjeunna dias ingkeun lantaran narima boh Alkitab boh Roh Nubuat, anu mangrupa “kasaksian Yesus.”
And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.
Tuluy sim kuring sujud di suku-Na pikeun nyembah ka Anjeunna. Tapi saur-Na ka sim kuring, “Ulah kitu maneh! Kami mah sasama abdi maneh, jeung sasama dulur-dulur maneh anu nyekel kasaksian ngeunaan Yesus. Nyembah ka Allah! Sabab kasaksian ngeunaan Yesus teh roh nubuat.” Wahyu 19:10.
John is representing a people at the end of the world who understand the message of the Revelation of Jesus Christ, and who are persecuted for upholding both the Bible and the Spirit of Prophecy.
Yohanes ngawakilan hiji umat dina panungtungan dunya anu ngartos kana amanat Wahyu Yesus Kristus, sarta anu dikaniaya ku sabab ngajaga boh Kitab Suci boh Roh Nubuat.
In the first three verses of chapter one the communication process between God the Father and his servants is emphasized. Chapter twenty-two adds to the narrative of the communication process. The two passages represent the beginning and the ending of the book Revelation and together they detail the role of John in the prophetic illustration. He is not simply the one who wrote the words of Revelation, but he also represents those at the end of the world who communicate the final warning message.
Dina tilu ayat kahiji pasal hiji, prosés komunikasi antara Allah Rama jeung para abdi-Na ditekenkeun. Pasal dua puluh dua nambihan kana runtuyan carita ngeunaan prosés komunikasi éta. Dua petikan ieu ngawakilan awal jeung ahir tina Kitab Wahyu, sarta babarengan ngajentrekeun peran Yohanes dina gambaran nubuat. Anjeunna lain ngan saukur jalma anu nulis kecap-kecap Wahyu, tapi ogé ngawakilan jalma-jalma dina ahir dunya anu nepikeun amanat panggeuing panungtung.
The Lord gave the word: great was the company of those that published it. Psalms 68:11
PANGERAN maparin pangandika-Na; kacida lobana rombongan jalma anu nguarkeunana. Jabur 68:11
John “saw” and “heard” the “things” that make up the message and was commanded to write and send the message to the churches.
Yohanes “ningali” jeung “ngadangu” “hal-hal” anu nyusun pesen éta, sarta diparéntahkeun pikeun nulis jeung ngirimkeun éta pesen ka jamaah-jamaah.
Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:19.
Nyaur, Kami teh Alfa jeung Omega, nu pangheulana jeung nu pandeurina; sarta, Naon anu ku maneh ditingali, tuliskeun dina hiji kitab, tuluy kirimkeun ka tujuh jamaah anu aya di Asia; ka Epesus, ka Smirna, ka Pergamos, ka Tiatira, ka Sardis, ka Piladélpia, jeung ka Laodikia. Wahyu 1:19.
What he “heard” and “saw” he was commanded to write down and send to the seven churches of Asia minor, but when it came to the individual churches Jesus dictated the messages directly to John, for every message to each of the seven churches begins with the phrase “And unto the angel of the church in … write.” Jesus dictated the individual messages to the churches.
Naon anu “didangukeun” jeung “ditingalina” ku anjeunna diparéntahkeun supaya dituliskeun sarta dikirimkeun ka tujuh jamaah di Asia Kecil, tapi lamun geus nepi ka jamaah-jamaah masing-masing, Isa ngadiktekeun éta talatah-talatah sacara langsung ka Yahya, sabab unggal talatah ka unggal sahiji tina tujuh jamaah dimimitian ku ungkara, “Jeung ka malaikat jamaah di … tuliskeun.” Isa ngadiktekeun talatah-talatah masing-masing ka jamaah-jamaah éta.
Jesus dictated to John, and also Jesus told John to write what he saw and heard, and once Jesus told John “not” to write what he had heard.
Yesus ngadiktekeun ka Yohanes, sarta Yesus ogé maréntahkeun ka Yohanes supaya nulis naon anu ku anjeunna ditempo jeung didéngé, jeung sakali mangsa Yesus ngadawuh ka Yohanes sangkan “ulah” nulis naon anu geus didéngéna.
And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:3, 4.
Tuluy ngagero ku sora tarik, cara singa ngagaur; sarta sanggeus Anjeunna ngagero, tujuh guludug ngedalkeun sora-sorana. Jeung nalika tujuh guludug geus ngedalkeun sora-sorana, sim kuring rék nulis; tapi sim kuring ngadangu hiji sora ti sawarga, nyarios ka sim kuring, “Segelkeun eta hal-hal anu geus diucapkeun ku tujuh guludug, sarta ulah ditulis.” Wahyu 10:3, 4.
John was told to seal up what the seven thunders uttered and in so doing he was sealing up the message of the seven thunders, just as Daniel was commanded to seal up his book until the time of the end.
Yohanes dipiwarang pikeun nyégél naon anu diucapkeun ku tujuh guludug, jeung ku kituna anjeunna keur nyégél pesen tujuh guludug éta, sarua saperti Daniel diparéntahkeun pikeun nyégél bukuna nepi ka mangsa ahir.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. . . . And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Daniel 12:4, 9.
Tapi maneh, eh Daniel, cing tutup éta kecap-kecap, sarta segelkeun éta kitab, nepi ka mangsa ahir: loba anu baris bulak-balik, sarta pangaweruh bakal nambahan.... Jeung manéhna ngadawuh, “Geura indit, Daniel: sabab éta kecap-kecap geus ditutup jeung disegel nepi ka mangsa ahir.” Daniel 12:4, 9.
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Sabada eta tujuh guludug ieu ngucapkeun sora-sorana, parentah téh sumping ka Yohanes sakumaha ka Daniel ngeunaan kitab leutik éta: ‘Segelkeun hal-hal anu geus diucapkeun ku tujuh guludug éta.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.
What we are identifying is that at both the end and beginning of the book of Revelation a message is identified. The process of communicating that message is also identified. The part which John plays in communicating the message is specifically addressed. Sometimes he simply wrote what he saw and heard. Other times he was dictated to, and once he was told to not write what he had heard. The message of the Revelation of Jesus Christ is given by the Father, to Jesus, to Gabriel and then to the prophet John who was given the responsibility of writing the message and sending it to the churches.
Anu keur ku urang diidéntifikasi téh nya éta yén boh dina ahir boh dina awal kitab Wahyu aya hiji pesen anu diidéntifikasi. Prosés pikeun nepikeun éta pesen ogé diidéntifikasi. Bagian anu dilakukeun ku Yohanes dina nepikeun éta pesen sacara husus dibahas. Sakapeung anjeunna ngan saukur nyerat naon anu anjeunna tingali jeung kadéngé. Dina waktu séjén anjeunna didikte, sarta sakali anjeunna diparéntah supaya henteu nyerat naon anu geus anjeunna kadéngé. Pesen tina Wahyu Yesus Kristus dipasihkeun ku Rama, ka Yesus, ka Jibril, tuluy ka nabi Yohanes anu dipaparin tanggung jawab pikeun nyerat éta pesen jeung ngirimkeunana ka jamaah-jamaah.
Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:19.
Tuliskeun hal-hal anu geus ku maneh ditempo, jeung hal-hal anu ayeuna aya, jeung hal-hal anu baris aya engké. Wahyu 1:19.
It might be possible to read the verse and not recognize the prophetic principle identified within the command for John to write. Writing down “things” seen and heard is to record current history, for in John’s time those “things” were. Recording current history, and in so doing simultaneously writing down the things that shall be in the future, is the primary prophetic rule in the book of Revelation. John is used to emphasize and illustrate that very principle and its importance for he was essentially told to write “the things which are, and” in so doing you shall be writing “the things which shall be hereafter” because history repeats. This prophetic technique is Jesus’ signature, for a signature is a name and His name in chapter one of Revelation is the Alpha and Omega. He identifies the end with the beginning.
Bisa waé hiji jalma maca éta ayat tapi henteu nyaraho kana prinsip nubuat anu kaidéntifikasi dina parentah ka Yohanes pikeun nulis. Nulis handap “hal-hal” anu katingali jeung kadéngé téh nyaéta ngarekam sajarah kiwari, sabab dina mangsa Yohanes éta “hal-hal” téh aya. Ngarekam sajarah kiwari, sarta ku kituna dina waktos anu sarua nulis handap hal-hal anu bakal aya dina mangsa nu bakal datang, nyaéta aturan utama nubuat dina kitab Wahyu. Yohanes dipaké pikeun nekenkeun jeung ngajentrekeun éta pisan prinsip katut pentingna, sabab dina hakekatna manéhna diparéntahkeun pikeun nulis “hal-hal anu aya, jeung” ku ngalakukeun kitu maneh bakal keur nulis “hal-hal anu bakal aya engké,” sabab sajarah ngulang deui. Téhnik nubuat ieu nyaéta tandatangan Yesus, sabab tandatangan téh ngaran, sarta ngaran-Na dina pasal kahiji kitab Wahyu nyaéta Alfa jeung Omega. Anjeunna ngaidéntifikasi tungtung ku awal.
We are just beginning the study of “The Revelation of Jesus Christ” and we are currently considering the first three verses of chapter one. The final warning message titled “The Revelation of Jesus Christ” is communicated from the heavenly Father unto Jesus unto Gabriel unto John who records it in a book to be sent to the churches. Because the message is so directly named as “The Revelation of Jesus Christ” it is important to note that of all the elements that have been written to men through the inspired Word revealing Christ, the one characteristic of who and what Jesus is, is illustrated in the activity of John in recording the message. As he wrote the things that then were, he was also writing the things that would yet be.
Urang kakara ngamimitian diajar “Wahyu Yesus Kristus” sarta ayeuna keur nalungtik tilu ayat kahiji tina pasal kahiji. Pesen panggeuing panungtungan anu dijudulan “Wahyu Yesus Kristus” ditepikeun ti Rama sawarga ka Yesus, ka Jibril, ka Yohanes, anu nyatet éta dina hiji kitab pikeun dikirimkeun ka jamaah-jamaah. Ku sabab pesen éta sacara langsung dingaranan “Wahyu Yesus Kristus,” penting pikeun dicatet yén tina sakabéh unsur anu geus ditulis ka manusa ngaliwatan Firman anu diilhamkeun anu nembongkeun Kristus, hiji ciri ngeunaan saha jeung naon ari Yesus téh, digambarkeun dina kagiatan Yohanes dina nyatet éta pesen. Nalika anjeunna nyerat hal-hal anu harita geus aya, anjeunna ogé keur nyerat hal-hal anu can datang.
The truth of repeating history is represented when John writes out a warning for his day and age, which is also a warning for a future time. When John wrote to the seven churches at the beginning of the Christian church, he was also penning a warning for the Christian church at the end of the world. This attribute of Christ’s character is represented when Christ is called the Alpha and Omega, or the beginning and the ending, or the first and the last. In fact, the Bible identifies this attribute of Christ’s character as what proves that he is the only God.
Kabeneran ngeunaan sajarah anu malikan deui digambarkeun nalika Yohanes nyerat hiji panggeuing pikeun jaman jeung mangsana sorangan, anu sakaligus ogé mangrupa panggeuing pikeun hiji mangsa nu bakal datang. Nalika Yohanes nyerat ka tujuh garéja dina awal garéja Kristen, anjeunna ogé keur nulis panggeuing pikeun garéja Kristen dina ahir dunya. Sipat tina karakter Kristus ieu digambarkeun nalika Kristus disebut Alfa jeung Omega, atawa nu awal jeung nu ahir, atawa nu kahiji jeung nu panungtung. Saéstuna, Alkitab nétélakeun yén sipat tina karakter Kristus ieu mangrupikeun hal anu ngabuktikeun yén Anjeunna teh hiji-hijina Allah.
In the first chapter of Revelation we find Jesus identifying Himself as the Alpha and Omega.
Dina pasal kahiji Kitab Wahyu urang manggihan yén Yesus ngaidentipikasikeun diri-Na sorangan minangka Alfa jeung Omega.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.
Kami aya dina Roh dina poe PANGERAN, sarta ngadéngé di tukangeun kuring hiji sora anu tarik, kawas sora tarompet, pokna, “Kami teh Alfa jeung Omega, anu kahiji jeung anu panungtung”; sarta, “Anu ku maneh ditingali, tuliskeun dina hiji kitab, tuluy kirimkeun ka tujuh jamaah anu aya di Asia: ka Epesus, ka Smirna, ka Pergamus, ka Tiatira, ka Sardis, ka Filadelfia, jeung ka Laodikea.”
And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength.
Tuluy kuring malik pikeun ningali sora anu nyarita ka kuring. Sanggeus malik, kuring ningali tujuh wadah lampu emas; jeung di tengah-tengah tujuh wadah lampu éta aya hiji anu sarupa jeung Putra Manusa, ngagem jubah nepi ka suku, sarta dina dadana dipangkéng ku sabuk emas. Sirah-Na jeung buuk-Na bodas kawas bulu domba, bodas kawas salju; panon-Na kawas seuneu anu hurung ngabebela; jeung suku-Na kawas tambaga murni, saolah-olah dipanaskeun dina tungku; jeung sora-Na kawas sora cai anu lobana. Dina panangan katuhu-Na aya tujuh béntang; jeung tina sungut-Na kaluar pedang seukeut dua mata; jeung rupina kawas panonpoé anu caang dina kakuatanana.
And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last. Revelation 1:10–17.
Jeung nalika sim kuring ningali Anjeunna, sim kuring murag di suku-Na kawas nu paéh. Jeung Anjeunna netepkeun panangan katuhu-Na ka sim kuring, sarta ngandika ka sim kuring, “Ulah sieun; Kami teh Nu Pangheulana jeung Nu Pangpandeurina.” Wahyu 1:10–17.
There is much truth within these verses, but here I would simply point out that when John heard Christ’s trumpet-like voice and turned to see Who it was that spoke to him, he saw Jesus Christ as the heavenly High Priest within the holy place of the heavenly sanctuary. Jesus then identified Himself as Alpha and Omega and as the first and the last. In the message and its communication in the first three verses we found a line of truth that corresponded with the line of truth at the end of Revelation. As the Alpha and Omega Jesus illustrates the end with the beginning, the last with the first. At the end of the book of Revelation as in the beginning He once again identifies Himself as the Alpha and Omega.
Loba pisan bebeneran anu aya dina ayat-ayat ieu, nanging di dieu kuring ngan saukur rek nunjukkeun yén nalika Yohanes ngadangu sora Kristus anu kawas tarompet sarta malik pikeun ningali Saha anu nyarios ka anjeunna, anjeunna ningali Yesus Kristus salaku Imam Agung sawarga di jero tempat suci tina Bait Suci sawarga. Satuluyna Yesus ngaidentipikasi Diri-Na minangka Alfa jeung Omega, sarta minangka nu pangheulana jeung nu panungtung. Dina amanat éta jeung panyampaianana dina tilu ayat kahiji urang mendakan hiji garis bebeneran anu sajajar jeung garis bebeneran dina tungtung Wahyu. Salaku Alfa jeung Omega, Yesus ngagambarkeun tungtung ku awal, nu panungtung ku nu pangheulana. Dina tungtung kitab Wahyu, sakumaha dina awalna, Anjeunna sakali deui ngaidentipikasi Diri-Na minangka Alfa jeung Omega.
And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.
Sarta anjeunna ngandika ka abdi, “Ieu pangandika téh satia jeung sajati; sarta PANGERAN Allah para nabi anu suci parantos ngutus malaikat-Na pikeun nembongkeun ka para abdi-Na hal-hal anu kudu enggal kajadian. Lah, Kami sumping kalayan gancang; bagja jalma anu nyekel pangandika nubuat tina ieu kitab.”
And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.
Sarta sim kuring, Yohanes, parantos ningali eta sagala hal jeung ngadangu eta. Jeung sanggeus sim kuring ngadangu jeung ningali, sim kuring tuluy sujud rek nyembah di hareupeun suku malaikat anu parantos némbongkeun eta sagala hal ka sim kuring. Tuluy pok anjeunna ka sim kuring, “Ulah kitu; sabab sim kuring teh sasama abdi jeung maneh, jeung jeung dulur-dulur maneh para nabi, sarta jeung jalma-jalma anu ngaraksa kana pangandika anu aya dina kitab ieu: nyembah ka Allah.”
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand.
Jeung anjeunna ngandika ka sim kuring, “Ulah diségél pangandika-pangandika nubuat tina ieu kitab, sabab waktuna geus caket.”
He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.
Sing saha teu adil, angger baé migawe kateuadilan; jeung sing saha najis, angger baé najis; jeung sing saha bener, angger baé migawe kabeneran; jeung sing saha suci, angger baé jadi suci.
And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:7–13.
Jeung, lah, Kami sumping enggal; sarta ganjaran Kami aya sareng Kami, pikeun maparin ka unggal jalma nurutkeun kana padamelanana. Kami teh Alfa jeung Omega, nu awal jeung nu ahir, nu kahiji jeung nu panungtung. Wahyu 22:7–13.
The book of Revelation carefully describes that when John records the message that the message would be premised upon the principle of the beginning illustrating the end. The message is the first truth opened up in the book of Revelation and the very same truth is the last to be spoken in the book. And in the testimony at the beginning and at the ending of the book of Revelation, Jesus identifies Himself as the Alpha and Omega, the beginning and ending and as the first and the last.
Kitab Wahyu ngajéntrékeun kalayan taliti yén nalika Yohanes nyatet éta amanat, éta amanat bakal didadasaran kana prinsip yén awal ngagambarkeun tungtung. Eta amanat téh mangrupa bebeneran anu kahiji dibuka dina kitab Wahyu, jeung bebeneran anu sarua pisan nyaéta anu panungtungan diucapkeun dina éta kitab. Jeung dina kasaksian dina awal jeung dina tungtung kitab Wahyu, Isa ngaidéntifikasi Diri-Na salaku Alfa jeung Omega, anu awal jeung anu tungtung, sarta salaku anu kahiji jeung anu panungtungan.
The first three verses of the book of Revelation identify the final warning message for mankind. It is the warning that precedes the seven last plagues and the Second Coming of Christ. The message of the Revelation of Jesus Christ was “sent and signified” “by his angel.”
Tilu ayat anu mimiti dina kitab Wahyu nangtukeun amanat pangéling panungtungan pikeun umat manusa. Ieu téh pangéling anu miheulaan tujuh bala panungtungan jeung Kadatangan Kristus anu Kadua. Amanat tina Wahyu Isa Al Masih “dikirimkeun jeung ditepikeun ku tanda-tanda” “ku malaikat-Na.”
That same warning message is then identified in the last passage of Revelation, and it is also represented as the third angel of Revelation fourteen.
Pesen panggeuing anu sarua éta tuluy diidéntifikasi dina petikan panungtung Kitab Wahyu, sarta éta ogé digambarkeun minangka malaikat katilu dina Wahyu opat welas.
And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Revelation 14:9–11.
Malaikat anu katilu milu nuturkeun maranéhna, bari nyarios ku sora tarik, Lamun aya jalma nyembah ka sato galak éta jeung ka gambarna, sarta narima tandana dina tarangna atawa dina leungeunna, jalma éta bakal nginum anggur murka Allah, anu dicurikeun tanpa campuran kana cangkir amarah-Na; sarta anjeunna bakal disiksa ku seuneu jeung walirang di payuneun para malaikat suci, jeung di payuneun Anak Domba. Jeung haseup tina siksaan maranéhna naék salalanggengna, salawas-lawasna; jeung maranéhna teu boga reureuh beurang atawa peuting, nya éta jalma-jalma anu nyembah ka sato galak éta jeung ka gambarna, jeung saha waé anu narima tanda tina ngaranna. Wahyu 14:9–11.
The final warning message is the message represented as the third angel. It’s the final warning for it directly identifies the last test for mankind. There is another angel that follows and joins the third angel, and that angel is also the final warning message.
Pesen panggeuing panungtungan nyaéta pesen anu dilambangkeun ku malaikat katilu. Ieu téh panggeuing panungtungan sabab sacara langsung nangtukeun ujian panungtungan pikeun umat manusa. Aya deui malaikat séjén anu nuturkeun sarta ngahiji jeung malaikat katilu, sarta malaikat éta ogé mangrupakeun pesen panggeuing panungtungan.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.
Sanggeus hal-hal ieu, kuring ningali malaikat séjén turun ti sawarga, ngabogaan kawasa anu gedé; sarta bumi jadi caang ku kamulyaan-Na. Jeung anjeunna ngagero kalayan tarik ku sora anu kuat, pokna: “Babul anu agung geus rubuh, geus rubuh, sarta geus jadi tempat cicing sétan-sétan, jeung pangkengna unggal roh najis, jeung kurungan unggal manuk anu najis jeung matak geuleuh. Sabab sakumna bangsa geus nginum tina anggur amarah tina palacuranana, jeung raja-raja di bumi geus ngalakukeun palacuran jeung manehna, jeung padagang-padagang di bumi geus jadi beunghar ku lobana kamewahanana.”
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:1–5.
Sarta kuring ngadangu sora anu séjén ti sawarga, saurna, Kaluarlah ti dirina, eh umat-Ku, sangkan maranéh ulah milu kana dosa-dosana, jeung sangkan maranéh ulah narima bagian tina balahi-balahi na. Sabab dosa-dosana geus nepi ka langit, jeung Allah geus nginget kajahatan-kajahatanana. Wahyu 18:1–5.
The message that is the Revelation of Jesus Christ is represented in chapter one, chapter fourteen, chapter eighteen and chapter twenty-two. The message is signified by an angel that is identified in the first and the last reference in Revelation as the angel Gabriel, and then in chapters fourteen and eighteen the message is symbolically represented by an angel flying in heaven or coming down out of heaven.
Pesen anu mangrupa Wahyu Yesus Kristus digambarkeun dina pasal hiji, pasal opat welas, pasal dalapan welas, jeung pasal dua puluh dua. Eta pesen ditandaan ku hiji malaikat anu dina rujukan kahiji jeung panungtungan dina Wahyu diidéntifikasi minangka malaikat Jibril, tuluy dina pasal opat welas jeung dalapan welas eta pesen sacara simbolis digambarkeun ku hiji malaikat anu ngapung di langit atawa turun ti sawarga.
The angel that comes down out of heaven in chapter eighteen is typified earlier in chapter ten when an angel descends and places one foot on the land and another on the sea. That angel has a book that John is commanded to eat that makes his mouth sweet and his belly bitter. The book John eats is a message, and the message represented by the little book typifies the message of the angel of Revelation eighteen, so it too is a representation of the final warning message.
Malaikat anu turun ti sawarga dina pasal dalapan welas geus dilambangkeun saméméhna dina pasal sapuluh, nalika hiji malaikat turun sarta nempatkeun hiji sukuna dina darat jeung suku séjénna dina laut. Malaikat éta nyekel hiji kitab anu diparéntahkeun ka Yohanes sangkan didahar, anu ngajadikeun sungutna amis, tapi beuteungna pait. Kitab anu didahar ku Yohanes téh hiji amanat, sarta amanat anu dilambangkeun ku kitab leutik éta ngalambangkeun amanat malaikat dina Wahyu dalapan welas; ku kituna, éta ogé mangrupa gambaran ngeunaan amanat panggeuing panungtungan.
We are told that God’s message was sent and signified by an angel and when we closely look for the final warning message to be illustrated in the book of Revelation, we find that seven times an angel signifies the final warning message. In the first and the last instances it was the angel, Gabriel. Then in Revelation ten we have an angel come down with a little book in his hand. In Revelation fourteen we have three more angels, all representing the final warning message. Then in Revelation eighteen we have another angel representing the very same final warning message. Seven final warning messages are represented by angels. The first and the last are the angel Gabriel and the five angels in the middle of the first and last are symbolic angels.
Urang dipapatahan yén warta Allah téh dikirimkeun sarta ditandeskeun ku hiji malaikat, sarta nalika urang taliti neangan sangkan pesen panggeuing panungtungan digambarkeun dina kitab Wahyu, urang manggihan yén tujuh kali aya malaikat nu nandakeun pesen panggeuing panungtungan éta. Dina kajadian nu kahiji jeung nu panungtung, éta téh malaikat Jibril. Tuluy dina Wahyu sapuluh urang ningali aya hiji malaikat turun bari nyekel hiji kitab leutik dina leungeunna. Dina Wahyu opat welas aya deui tilu malaikat, sakabéhna ngalambangkeun pesen panggeuing panungtungan. Saterusna dina Wahyu dalapan welas aya deui hiji malaikat nu ngalambangkeun pesen panggeuing panungtungan anu sarua pisan. Tujuh pesen panggeuing panungtungan dilambangkeun ku malaikat-malaikat. Nu kahiji jeung nu panungtung nyaéta malaikat Jibril, sarta lima malaikat anu aya di antara nu kahiji jeung nu panungtung téh malaikat simbolis.
Of course, each of the seven churches have an angel as well, but they are carrying a message to the churches, whereas the final warning message we have been discussing is a message which includes the entire world as its audience.
Tangtu, unggal tina tujuh garéja ogé miboga malaikat, tapi maranéhna mawa hiji talatah ka garéja-garéja, ari talatah pangwawadian panungtung anu geus urang bahas téh mangrupa talatah anu ngawengku sakuliah dunya minangka pamiarsana.
Each of the seven prophetic lines representing the final warning message should be closely evaluated and aligned with each other, but at this juncture I wish to simply define a basic principle of Alpha and Omega. The first time a subject is mentioned in God’s word is the most important reference. The first time “seed” is mentioned in the Bible is in Genesis 1:11 where we are told that the seed would produce “after its kind.” The first mention of the seed emphasizes that it has the DNA necessary to reproduce itself. Jesus identified God’s Word as a seed.
Masing-masing tina tujuh galur nubuat anu ngawakilan amanat pangéling panungtungan kudu ditilik kalawan taliti sarta disaluyukeun hiji jeung nu séjénna, nanging dina ieu tahapan kuring ngan ukur hoyong netepkeun hiji prinsip dasar ngeunaan Alfa jeung Omega. Dina kahiji kalina hiji jejer disebatkeun dina Firman Allah, éta téh mangrupa rujukan anu pangpentingna. Kahiji kalina kecap “siki” disebatkeun dina Kitab Suci aya dina Kajadian 1:11, tempat urang dibéjaan yén siki bakal ngahasilkeun “nurutkeun golonganana.” Sebutan anu kahiji ngeunaan siki nandeskeun yén éta miboga DNA anu diperlukeun pikeun ngabaranahan dirina sorangan. Isa ngaidéntifikasi Firman Allah minangka hiji siki.
The same day went Jesus out of the house, and sat by the sea side. And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. And he spake many things unto them in parables, saying,
Dina poe éta kénéh Yesus kaluar ti imah, tuluy calik di sisi laut. Jeung jalma rea kacida lobana karumpul ka Anjeunna, nepi ka Anjeunna naék kana parahu tuluy calik; ari sakabéh jalma rea téh nangtung di basisir. Jeung Anjeunna nyarioskeun loba hal ka maranéhna ku misil, saur-Na,
Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear.
Tingal, aya saurang nu melak indit pikeun melak; sarta waktu anjeunna melak, sawatara binih murag di sisi jalan, tuluy manuk-manuk daratang sarta ngahakanana nepi ka béak. Sawatara murag kana tempat-tempat nu batuan, tempat taneuhna henteu loba; sarta geuwat maranéhna tumuwuh, sabab taneuhna henteu jero. Tapi waktu panonpoé geus naék, éta tatangkalan karuruban ku panas; sarta ku sabab teu boga akar, maranéhna layu. Jeung sawatara murag di antara cucuk; tuluy cucuk-cucuk éta tumuwuh sarta ngarempug maranéhna. Tapi nu séjén murag kana taneuh anu hade, tuluy ngahasilkeun buah, aya nu saratus kali lipet, aya nu genep puluh kali lipet, aya nu tilu puluh kali lipet. Saha nu boga ceuli pikeun ngadéngé, mugi ngadéngé.
And the disciples came, and said unto him, Why speakest thou unto them in parables?
Tuluy para murid téh sumping ka Anjeunna, sarta nyarios ka Anjeunna, “Naha Anjeun nyarios ka maranéhna ku misil?”
He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.
Anjeunna ngawaler sarta ngandika ka maranéhna, “Sabab ka maranéh geus dipaparinkeun pikeun nyaho rahasia-rahasia Karajaan Sawarga, ari ka maranéhna mah henteu dipaparinkeun. Sabab sing saha anu miboga, ka anjeunna bakal dipaparinkeun deui, nepi ka anjeunna ngabogaan kalimpahan; tapi sing saha anu henteu miboga, sanajan anu dipibogana ogé bakal dicabut ti anjeunna. Ku sabab eta Kami nyarita ka maranéhna ku misil-misil, lantaran maranéhna sanajan ningali, teu ningali; jeung sanajan ngadéngé, teu ngadéngé, sarta teu ngarti. Jeung dina diri maranéhna kacumponan nubuat Yesaya, anu ngandika, ‘Ku ngadéngé maranéh bakal ngadéngé, tapi moal ngarti; jeung ku ningali maranéh bakal ningali, tapi moal nyangkem. Sabab hate bangsa ieu geus jadi kandel, ceulina geus taruli ku ngadéngé, jeung panonna ku maranéhna sorangan geus dipicingan; supaya ulah iraha-iraha maranéhna ningali ku panonna, ngadéngé ku ceulina, ngarti ku haténa, tuluy tobat, sarta ku Kami diubaran.’”
But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.
Tapi bagja panon maraneh, sabab maranéhna ningali; jeung ceuli maraneh, sabab maranéhna ngadéngé. Sabab sajatina Kami nyebut ka maraneh, yén loba nabi jeung jalma-jalma bener geus mikahayang ningali hal-hal anu ku maraneh katénjo, tapi henteu ningalina; jeung ngadéngé hal-hal anu ku maraneh kadéngé, tapi henteu ngadéngéna.
Hear ye therefore the parable of the sower.
Ku sabab kitu, dengekeun ku maraneh ieu misil ngeunaan nu nyebarkeun siki.
When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side.
Lamun aya hiji jalma ngadéngé firman Karajaan, tapi henteu ngartos kana éta, mangka datanglah si jahat, tuluy ngarampas anu geus dipelak dina haténa. Ieu téh jalma anu narima binih di sisi jalan.
But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended.
Ari anu narima binih anu ragrag kana tempat nu cadas, nya éta jalma anu ngadangu pangandika, tuluy harita kénéh kalayan kabungahan narimana; tapi dina dirina teu boga akar, ku sabab kitu ngan tahan sakeudeung wungkul; sabab lamun timbul kasangsaraan atawa panganiayaan ku lantaran pangandika, harita kénéh manehna jadi titajong.
He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.
Anu narima siki anu tumiba kana cucuk, nya eta jelema anu ngadéngé pangandika; tapi kaparihatinan kana ieu dunya jeung kalicikan kabeungharan nyekek pangandika, nepi ka manehna jadi teu buahan.
But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. Matthew 13:1–23.
Ari anu narima binih kana taneuh anu hade, nyaéta manehna anu ngadangu pangandika, sarta ngartos kana éta; anu ogé ngahasilkeun buah, jeung ngabuahan, aya anu saratus kali lipet, aya anu genep puluh, aya anu tilu puluh. Mateus 13:1–23.
A seed, which is God’s Word, has all the DNA necessary to produce a complete plant. The first mention of a subject in God’s Word includes all the elements of that subject that there is. This fact is identified as “the rule of first mention.” The closer this rule is examined the surer it becomes.
Siki, anu mangrupa Firman Allah, miboga sakabéh DNA anu diperlukeun pikeun ngahasilkeun hiji tutuwuhan anu sampurna. Disebutna hiji perkara pikeun kahiji kalina dina Firman Allah ngamuat sakabéh unsur tina éta perkara anu aya. Kanyataan ieu dipikawanoh minangka “aturan ngeunaan sebutan kahiji.” Beuki taliti aturan ieu dipariksa, beuki pasti éta katembong.
Before we continue on in our explanation of the Alpha and Omega and the definition of God’s Word as a seed, it is worth considering from the passage we just cited in Matthew some relevant points in our consideration of the book of Revelation. All the prophets are speaking of the end of the world.
Saacan urang neruskeun panjelasan ngeunaan Alfa jeung Omega sarta harti Firman Allah minangka hiji siki, pantes urang nimbang tina petikan anu kakara urang cutat dina Mateus sawatara hal anu patali jeung pertimbangan urang ngeunaan kitab Wahyu. Sakabéh nabi keur nyarita ngeunaan ahir dunya.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“Masing-masing nabi baheula nyarios henteu pati pikeun jamanna sorangan, batan pikeun jaman urang, ku kituna pangnubuatanna téh tetep berlaku pikeun urang. ‘Ayeuna sakabéh ieu hal kajadian ka maranéhna pikeun jadi conto: jeung éta geus dituliskeun pikeun panggeuing urang, anu ka maranéhna geus datang tungtung-tungtung dunya.’ 1 Korinta 10:11. ‘Henteu pikeun dirina sorangan, tapi pikeun urang maranéhna ngalayanan perkara-perkara éta, anu ayeuna geus diwawarkeun ka aranjeun ku maranéhna anu ngahutbahkeun Injil ka aranjeun ku Roh Suci anu diturunkeun ti sawarga; perkara-perkara anu ku malaikat ogé dipikahayang pikeun disawang.’ 1 Petrus 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Alkitab geus ngumpulkeun sarta ngahijikeun harta-hartana pikeun ieu generasi panungtungan. Sakabéh kajadian-kajadian agung jeung urusan-urusan sajarah Perjanjian Heubeul anu pinuh ku kasakralan, geus, jeung keur, ngulang deui dirina sorangan di jero gareja dina ieu poé-poé panungtungan.” Selected Messages, buku 3, 338, 339.
This passage provides three witnesses, (Paul, Peter and Ellen White) testifying to the fact that all the prophets are speaking about the end of the world, which is the very time when the secret in the book of Revelation is unsealed. Therefore, in Matthew thirteen when Jesus said, “blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them,” He was expressing the same blessing that is noted in the first three verses of Revelation chapter one.
Petikan ieu maparin tilu saksi, (Paulus, Petrus, jeung Ellen White) anu mere kasaksian kana kanyataan yén sakabéh nabi keur nyarita ngeunaan ahir dunya, nya éta pisan mangsa nalika rusiah dina kitab Wahyu dibuka segelna. Ku sabab kitu, dina Mateus tilu welas nalika Yesus ngadawuh, “bagja panon aranjeun, sabab maranéhanana ningali; jeung ceuli aranjeun, sabab maranéhanana ngadéngé. Sabab saéstuna Kami nyebutkeun ka aranjeun, yén loba nabi jeung jalma-jalma bener geus miharep ningali hal-hal anu ku aranjeun katenjo, tapi maranéhna henteu ningalina; jeung ngadéngé hal-hal anu ku aranjeun kadéngé, tapi maranéhna henteu ngadéngéna,” Anjeunna keur nganyatakeun berkah anu sarua sakumaha anu kacatet dina tilu ayat kahiji tina Wahyu pasal hiji.
Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.
Bagja jalma anu maca, jeung jalma-jalma anu ngadéngé kecap-kecap ieu nubuat, sarta ngajaga hal-hal anu ditulis di jerona, sabab waktuna geus deukeut. Wahyu 1:3.
Jesus presented the parable of the Sower and then the disciples are led to engage him on the parable. But before they are brought into interaction with Jesus, He stated for them and more importantly for us, “Who hath ears to hear, let him hear.”
Isa nampilkeun misil Jalma Nu Mibanda Binih, tuluy murid-murid dipingpin pikeun nyarita ka Anjeunna ngeunaan misil éta. Tapi saméméh maranéhna dibawa kana paguneman jeung Isa, Anjeunna ngandika ka maranéhna, sarta nu leuwih penting ka urang, “Saha nu boga ceuli pikeun ngadéngé, muga manéhna ngadéngé.”
Jesus gives the parable and concludes it with the warning for those who will—to hear. Then the disciples are led into the discussion where Jesus addresses at least three significant thoughts. He identifies a distinction between two classes of hearers, and in doing so he refers to a passage from the book of Isaiah to provide a second witness of two classes of hearers (for remember it is all set in the context of those that will hear). The third idea he sets forth, beyond the two classes of hearers and the book of Isaiah as a second witness, is the fact that the Word of God is a seed. The fact that the Word of God is a seed is therefore part of what is to be heard by those that hear the Revelation of Jesus Christ in Revelation chapter one. There are two hearers in the first three verses, just as there are two classes of hearers in Matthew thirteen. Matthew thirteen simply adds some insight to the various ways those who refuse to hear make the choice not to hear. And the witness of Isaiah adds even more to the message we are to hear.
Isa masihan ieu misil, tuluy nutupna ku panginget ka jalma-jalma anu rék—ngadangu. Saterusna murid-murid dibawa kana éta sawala, di mana Isa nyanghareupan sahenteuna tilu pamikiran anu penting. Anjeunna netelakeun aya bédana antara dua golongan nu ngadangu, sarta dina ngalakukeun kitu Anjeunna nyebut hiji petikan tina kitab Yesaya pikeun méré kasaksian kadua ngeunaan dua golongan nu ngadangu éta (sabab inget, sakabéh ieu disusun dina kontéks jalma-jalma anu rék ngadangu). Gagasan katilu anu Anjeunna témbongkeun, salian ti dua golongan nu ngadangu jeung kitab Yesaya minangka kasaksian kadua, nyaéta kanyataan yén Firman Allah téh siki. Kanyataan yén Firman Allah téh siki ku sabab éta mangrupa bagian tina naon anu kudu didangu ku jalma-jalma anu ngadangu Wahyu Isa Al Masih dina Wahyu pasal hiji. Aya dua nu ngadangu dina tilu ayat kahiji, sakumaha aya ogé dua golongan nu ngadangu dina Mateus tilu welas. Mateus tilu welas ngan saukur nambahan sawangan ngeunaan rupa-rupa cara jalma-jalma anu nampik ngadangu milih pikeun henteu ngadangu. Jeung kasaksian Yesaya nambahan leuwih loba deui kana amanat anu kudu urang dangukeun.
In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.
Dina taun Raja Usia pupus, kuring ogé ningali Gusti linggih dina tahta, luhur tur dijungjung, sarta jubah-Na ngeusian Bait Allah. Di luhur-Na ngadeg para serafim; masing-masing boga genep jangjang; ku dua jangjang manéhna nutupan beungeutna, ku dua jangjang manéhna nutupan sukuna, sarta ku dua jangjang manéhna ngapung. Jeung nu saurang sasauran ka nu séjén, pokna, Suci, suci, suci, nyaéta PANGERAN semesta alam; sakuliah bumi pinuh ku kamulyaan-Na. Jeung tihang-tihang panto ngoyag ku sora anu sasauran téa, sarta Bait Allah pinuh ku haseup.
Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.
Tuluy saur kuring, “Cilaka abdi! margi abdi parantos binasa; margi abdi téh jalma nu biwirna najis, sareng abdi cicing di tengah-tengah hiji bangsa nu biwirna najis; margi panon abdi parantos ningali ka Raja, PANGERAN semesta alam.”
Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.
Tuluy salah sahiji serafim ngapung ka kuring bari mawa bara hirup dina leungeunna, anu dicokotna ku capit tina altar. Tuluy eta diteundeun kana sungut kuring, sarta pokna, “Tingali, ieu geus noel biwir maneh; kajahatan maneh geus dipiceun, sarta dosa maneh geus disucikeun.”
Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.
Kuring deui ngadangu sora Gusti, saur-Na, “Saha anu ku Kami baris diutus, jeung saha anu baris indit pikeun Kami?” Tuluy sim kuring ngawalon, “Abdi ieu, utus abdi.”
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.
Tuluy anjeunna ngandika, “Geura indit, sarta bejakeun ka ieu bangsa: Maranéh enya-enya ngadéngé, tapi ulah ngartos; sarta enya-enya ningali, tapi ulah ngélingan. Jieun hate ieu bangsa jadi kandel, jieun ceulina jadi beurat, sarta peureumkeun panonna; supaya maranéhna ulah ningali ku panonna, ulah ngadéngé ku ceulina, ulah ngartos ku haténa, tuluy mulang, sarta cageur.”
Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:1–13.
Tuluy saur Sim kuring, “Gusti, nepi ka iraha?” Sarta Mantenna ngawaler, “Nepi ka kota-kota jadi ruruntuhan, henteu aya nu nyicingan; jeung imah-imah henteu aya jelema; sarta tanah jadi tumpur pisan, Jeung PANGERAN geus ngasingkeun manusa ka tempat anu jauh, sarta aya kalalaworakeun anu gedé di tengah-tengah nagri. Tapi sanajan kitu, di jerona masih bakal aya sapersapuluh, sarta éta bakal mulih deui, tuluy bakal dihakan: kawas tangkal teil, jeung kawas tangkal ek, anu zatna tetep aya di jerona, waktu maranéhna ngaruntagkeun daun-daunna: kitu ogé turunan anu suci bakal jadi zatna.” Yesaya 6:1–13.
Of course, this passage from Isaiah is absolutely amazing in the depth of prophetic subjects it addresses. Many of these subjects have been repeatedly discussed in Habakkuk’s Tables, so we will simply summarize the points from the passage that support our consideration of Jesus’ reference to His word being a seed.
Tangtu, ieu petikan tina Yesaya kacida matak ngageunjleungna dina jero jejer-jejer nubuat anu dipedar ku éta petikan. Loba tina jejer-jejer ieu geus sababaraha kali dibahas dina Tables Habakuk, ku sabab éta urang ngan saukur baris nyindekkeun pokok-pokok tina petikan éta anu ngadukung pertimbangan urang ngeunaan rujukan Yesus yén pangandika-Na téh mangrupa siki.
In has been established that Isaiah in the passage represents a prophet, and therefore God’s people at the end of time. More importantly for our point, Isaiah represents a people who were living in sin, while functioning within God’s church. Until Isaiah had the revelation of God’s glory, he did not recognize his own sinfulness. He was Laodicean, he was blind.
Geus ditetepkeun yén Yesaya dina petikan éta ngawakilan saurang nabi, ku kituna ogé umat Allah dina ahir jaman. Nu leuwih penting pikeun maksud urang, Yesaya ngawakilan hiji umat anu keur hirup dina dosa, bari tetep ngajalankeun fungsina di jero garéja Allah. Nepi ka Yesaya nampi panyingkepan ngeunaan kamulyaan Allah, manéhna teu ngakuan kaayaan dosana sorangan. Manéhna téh Laodikea, manéhna buta.
“Isaiah had denounced the sin of others; but now he sees himself exposed to the same condemnation he had pronounced upon them. He had been satisfied with a cold, lifeless ceremony in his worship of God. He had not known this until the vision was given him of the Lord. How little now appeared his wisdom and talents as he looked upon the sacredness and majesty of the sanctuary. How unworthy he was! how unfitted for sacred service! His view of himself might be expressed in the language of the apostle Paul, ‘O wretched man that I am! who shall deliver me from the body of this death?’
“Yesaya geus ngécé kana dosa batur; tapi ayeuna manéhna ningali dirina sorangan kabuka kana panghukuman anu sarua jeung anu kungsi diucapkeunana ka maranéhna. Dina ibadahna ka Allah, manéhna geus ngarasa cukup ku upacara anu tiis tur taya hirupna. Manéhna can nyaho ieu nepi ka dibéré titingalian ngeunaan Gusti. Bet sabaraha leutikna ayeuna katingal hikmah jeung bakatna waktu manéhna neuteup kasucian jeung kaagungan tempat suci. Teu pantes pisan manéhna! Teu merenah pikeun palayanan anu suci! Paningalna kana dirina sorangan bisa diungkabkeun ku basa rasul Paulus, ‘Aduh cilakana aing ieu! Saha anu bakal nyalametkeun aing tina awak maot ieu?’”
“But relief was sent to Isaiah in his distress. ‘Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.” Isaiah 6:6, 7.
“Tapi karinganan dipasihkeun ka Yesaya dina kasusahna. ‘Tuluy hiji serafim ngapung ka kuring, nyekel batu bara hurung dina leungeunna, anu dicokotna ku capit tina altar: Tuluy diteundeunana kana sungut kuring, sarta pok, ieu geus noél biwir maneh; sarta kajahatan maneh geus dileungitkeun, jeung dosa maneh geus disucikeun.’ Yesaya 6:6, 7.
“The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.
Teténjo anu dipaparinkeun ka Yesaya ngawakilan kaayaan umat Allah dina poé-poé panungtung. Maranéhna meunang hak istiméwa pikeun ningali ku iman kana pagawean anu keur lumangsung di tempat suci sawarga. “Jeung bait Allah kabuka di sawarga, sarta katingali dina bait-Na peti surat jangji-Na.” Nalika maranéhna nenjo ku iman ka rohangan anu pangsucina, sarta ningali pagawean Kristus di tempat suci sawarga, maranéhna ngarasakeun yén dirina téh hiji umat nu biwirna najis,—umat nu biwirna mindeng ngucapkeun kasia-siaan, jeung taléntana can disucikeun sarta can dipaké pikeun kamulyaan Allah. Pantes pisan lamun maranéhna nepi ka putus harepan waktu ngabandingkeun kalemahan jeung kateu-pantesan dirina sorangan jeung kasucian sarta kahadéan anu matak nyaah tina tabiat Kristus anu mulya. Tapi lamun maranéhna, saperti Yesaya, narima pangaruh anu ku Gusti dipikahayang supaya ditetepkeun kana haté, lamun maranéhna ngahinakeun jiwana di payuneun Allah, aya pangharepan pikeun maranéhna. Katumbiri jangji aya di luhur tahta, sarta pagawean anu dipigawé pikeun Yesaya bakal dipigawé dina diri maranéhna. Allah bakal ngawalon kana paneda-paneda anu medal tina haté anu remuk handap asor.
“The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, [then] the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.” Review and Herald, December 22, 1896.
“Tujuan tina padamelan Gusti anu agung tur khidmat ieu nya éta pikeun ngumpulkeun berkas-berkas gandum kana lumbung sawarga; sabab bumi bakal pinuh ku kamulyaan Gusti. Ku sabab kitu, ulah aya saurang ogé anu jadi kaget atawa susah hate nalika maranéhna ningali kajahatan anu sumebar jeung ngadangu basa anu kaluar tina biwir anu najis. Nalika kakawasaan-kakawasaan poék ngatur dirina pikeun ngalawan umat Allah; nalika Sétan ngahimpun pasukan-pasukanana pikeun pasalia gedé anu pamungkas, sarta kakawasaanana katingalina gedé jeung ampir teu kabendung, [mangka] panempoan anu écés kana kamulyaan ilahi, tahta anu luhur tur dijungjung, anu dikungkung ku busur jangji, bakal maparin panglipur, kayakinan, jeung katengtreman.” Review and Herald, 22 Désémber 1896.
The vision “represents the condition of God’s people in the last days.” God’s people in the last days are Laodiceans.
Paningal éta “ngagambarkeun kaayaan umat Allah dina poé-poé panungtungan.” Umat Allah dina poé-poé panungtungan téh urang Laodikea.
And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.
Jeung ka malaikat jamaah urang Laodikia tuliskeun kieu: Kieu dawuh Sang Amin, saksi anu satia tur sajati, awal ciptaan Allah; Kami terang kana padamelan maneh, yén maneh henteu tiis jeung henteu panas; muga-muga maneh tiis atawa panas. Ku sabab kitu, lantaran maneh haneut-haneutan, lain tiis lain panas, ku Kami rek dimuntahkeun maneh tina sungut Kami. Sabab maneh nyebut, Kami beunghar, sarta geus nambahan ku banda, jeung teu butuh nanaon deui; padahal maneh teu nyaho yén diri maneh téh nalangsara, pikasediheun, miskin, lolong, jeung taranjang: Kami maparin piwuruk ka maneh sangkan meuli ti Kami emas anu geus diuji dina seuneu, supaya maneh jadi beunghar; jeung pakean bodas, supaya maneh bisa dipaparin pakean, sarta sangkan kaéra kataranjangan maneh ulah katempo; jeung olesan panon pikeun ngurapan panon maneh, supaya maneh bisa nenjo.
As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.
Sakur anu ku Kami dipikanyaah, ku Kami ditegor jeung didisiplin; ku sabab éta sing sumanget, sarta tobatlah. Tingali, Kami nangtung di panto, sarta ngetok; lamun aya jalma ngadangu sora Kami, sarta muka panto, Kami bakal asup ka anjeunna, sarta bakal dahar babarengan jeung anjeunna, sarta anjeunna jeung Kami. Ka nu meunang kameunangan bakal ku Kami dipaparinkeun linggih jeung Kami dina tahta Kami, sakumaha Kami ogé geus meunang kameunangan, sarta geus calik jeung Rama Kami dina tahta-Na.
He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:14–22.
Anu boga ceuli, sing ngadangu naon anu diucapkeun ku Roh ka jamaah-jamaah. Wahyu 3:14–22.
“The message to the church of the Laodiceans is a startling denunciation, and is applicable to the people of God at the present time.
“Amanat ka jamaah Laodikea teh hiji panyawad anu matak ngageunjleungkeun, sarta lumaku ka umat Allah dina mangsa ayeuna.
“‘And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true Witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’
“Ka malaikat jamaah di Laodikea tuliskeun: Kieu saur Sang Amin, Saksi nu satia jeung leres, anu jadi wiwitan ciptaan Allah; Kami nyaho sagala pagawean maneh, yen maneh teu tiis jeung teu panas: hadéna maneh tiis atawa panas. Ku sabab kitu, lantaran maneh haneut-haneutan, lain tiis lain panas, ku Kami rek dimuntahkeun maneh tina sungut Kami. Sabab maneh nyebut, Kami beunghar, jeung geus nambahan ku harta banda, sarta teu butuh naon-naon; padahal maneh teu nyaho yen saenyana maneh cilaka, pikasediheun, malarat, buta, jeung taranjang.”
“The Lord here shows us that the message to be borne to His people by ministers whom He has called to warn the people is not a peace-and-safety message. It is not merely theoretical, but practical in every particular. The people of God are represented in the message to the Laodiceans as in a position of carnal security. They are at ease, believing themselves to be in an exalted condition of spiritual attainments. ‘Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’
“PANGERAN di dieu nembongkeun ka urang yén amanat anu kudu dibawa ka umat-Na ku para palayan anu ku Anjeunna geus dipanggero pikeun mere pangéling ka rahayat téh lain amanat karapihan jeung kaamanan. Éta lain saukur tioritis, tapi praktis dina unggal hal. Umat Allah digambarkeun dina amanat ka urang Laodikia minangka aya dina kaayaan rasa aman dunyawi. Maranéhna hirup kalayan tengtrem, yakin yén dirina aya dina kaayaan anu luhur dina kamajuan rohani. ‘Sabab maneh nyebutkeun, Kami beunghar, jeung geus beuki loba harta banda, sarta teu butuh nanaon deui; padahal maneh teu nyaho yén maneh téh sangsara, pikasediheun, miskin, buta, jeung taranjang.’”
“What greater deception can come upon human minds than a confidence that they are right when they are all wrong! The message of the True Witness finds the people of God in a sad deception, yet honest in that deception. They know not that their condition is deplorable in the sight of God. While those addressed are flattering themselves that they are in an exalted spiritual condition, the message of the True Witness breaks their security by the startling denunciation of their true condition of spiritual blindness, poverty, and wretchedness. The testimony, so cutting and severe, cannot be a mistake, for it is the True Witness who speaks, and His testimony must be correct.
“Taya daya pangdeudeul anu leuwih gedé anu bisa nimpah kana pikiran manusa tibatan kayakinan yén maranéhna bener padahal maranéhna saréréa salah! Amanat ti Saksi Anu Sajati manggihan umat Allah aya dina hiji pangdeudeul anu matak prihatin, sanajan jujur dina pangdeudeul éta. Maranéhna teu nyaho yén kaayaan maranéhna téh kacida nyedihkeunana di payuneun Allah. Nalika jalma-jalma anu ditujul ku éta amanat keur muji diri sorangan yén maranéhna aya dina kaayaan rohani anu luhur, amanat ti Saksi Anu Sajati ngarecah rasa aman maranéhna ku pangecaman anu matak ngageunjleungkeun ngeunaan kaayaan maranéhna anu sajati, nyaéta lolong rohani, miskin, jeung sangsara. Kasaksian éta, anu kacida nyelekitna jeung teuasna, moal bisa jadi kasalahan, sabab anu nyarita téh Saksi Anu Sajati, sarta kasaksian-Na pasti leres.
“It is difficult for those who feel secure in their attainments, and who believe themselves to be rich in spiritual knowledge, to receive the message which declares that they are deceived and in need of every spiritual grace. The unsanctified heart is ‘deceitful above all things, and desperately wicked.’ I was shown that many are flattering themselves that they are good Christians, who have not a ray of light from Jesus. They have not a living experience for themselves in the divine life. They need a deep and thorough work of self-abasement before God before they will feel their true need of earnest, persevering effort to secure the precious graces of the Spirit.” Testimonies, volume 3, 252, 253.
“Hésé pikeun jalma-jalma anu ngarasa aman dina sagala kahontalanana, jeung anu percaya yén dirina beunghar ku pangaweruh rohani, pikeun narima éta amanat anu nyatakeun yén maranéhna keur katipu sarta merlukeun unggal kurnia rohani. Haté anu teu disucikeun téh ‘licik ngaleuwihan sagala perkara, sarta pohara jahatna.’ Kaula dipintonkeun yén loba anu keur ngarayu dirina sorangan yén maranéhna téh urang Kristen anu hade, padahal maranéhna teu boga satitik cahaya ogé ti Yesus. Maranéhna teu boga pangalaman anu hirup pikeun dirina sorangan dina kahirupan ilahi. Maranéhna merlukeun hiji pagawéan anu jero tur tuntas dina ngahinakeun diri di payuneun Allah saméméh maranéhna bakal ngarasa kana kabutuhan maranéhna anu sajati pikeun usaha anu daria tur teu eureun-eureun guna meunangkeun kurnia-kurnia anu adi tina Roh.” Testimonies, jilid 3, 252, 253.
Once Isaiah was converted out of his Laodicean condition, he volunteered to take the final warning message to the world. Verse three of chapter six connects Isaiah’s prophetic history with the prophetic history of Revelation eighteen when the angel descends and lightens the earth with its glory.
Sakali Yesaya tos dirobah kaluar tina kaayaan Laodikeana-Na, anjeunna kalawan daék ngarela pikeun mawa amanat panggeuing anu pamungkas ka dunya. Ayat katilu dina pasal genep nyambungkeun sajarah kenabian Yesaya jeung sajarah kenabian Wahyu dalapan welas nalika malaikat turun sarta nyaangan bumi ku kamulyaan-Na.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.
Sanggeus hal-hal ieu, kuring nempo hiji malaikat deui turun ti sawarga, ngabogaan kakawasaan anu gedé; sarta bumi jadi caang ku kamulyaan-Na. Wahyu 18:1.
Isaiah is representing God’s people during the time when the angel of Revelation eighteen descends, for when he was taken into the heavenly sanctuary, he heard the seraphim proclaiming “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.” Isaiah, as with John in the Revelation, represent God’s people who proclaim the final warning message. John called God’s people “the remnant” and Isaiah referred to them as “a tenth,” or a tithe. The root word in the Hebrew means “to tithe.”
Yesaya ngagambarkeun umat Allah dina mangsa malaikat dina Wahyu dalapan welas turun, sabab nalika anjeunna dicandak ka tempat suci sawarga, anjeunna ngadangu para serafim ngumumkeun, “Suci, suci, suci, nya éta PANGERAN nu kagungan balad: sakuliah bumi pinuh ku kamulyaan-Na.” Yesaya, kitu deui saperti Yohanes dina Wahyu, ngagambarkeun umat Allah anu ngawawarkeun amanat panggeuing panungtungan. Yohanes nyebut umat Allah “nu kari,” sedengkeun Yesaya nyebut maranéhna “sapersapuluh,” nya éta perpuluhan. Kecap dasarna dina basa Ibrani hartina “méré perpuluhan.”
The prophetic question of “how long?” that Isaiah asked is asked repeatedly in God’s word (and for brevity’s sake, the answer for the question of “how long?” is that it marks the arrival of the national Sunday law in the United States.) According to Ellen White, at that time “national apostasy will be followed by national ruin,” and according to Isaiah it is when “the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land.” The “great forsaking in the midst of the land” is the “many” who are overthrown at the Sunday Law according to Daniel 11:41. These are the persons of Isaiah six and Matthew thirteen that have eyes, but don’t see and have ears, but don’t hear, and also those in Revelation three that refuse the counsel to the Laodicean church.
Patarosan nubuat ngeunaan “dugi ka iraha?” anu ditaroskeun ku Yesaya, ditaroskeun deui sababaraha kali dina firman Allah (jeung ku sabab rék nyindekkeun, jawaban pikeun patarosan “dugi ka iraha?” nyaéta yén éta nandaan datangna hukum Minggu nasional di Amérika Serikat.) Numutkeun ka Ellen White, dina mangsa éta “murtad nasional bakal dituturkeun ku karuksakan nasional,” sarta numutkeun ka Yesaya éta téh nalika “kota-kota jadi runtah taya nu nyicingan, jeung imah-imah taya jelema, jeung nagri téh jadi tumerap pisan, Jeung PANGERAN geus nyingkirkeun jalma-jalma ka tempat nu jauh, sarta aya paninggalan anu gedé di tengah-tengah nagri.” “Paninggalan anu gedé di tengah-tengah nagri” téh nyaéta “loba” anu ditumbangkeun dina Hukum Minggu nurutkeun Daniel 11:41. Ieu téh jalma-jalma dina Yesaya genep jeung Mateus tilu welas anu boga panon, tapi teu ningali, jeung boga ceuli, tapi teu ngadéngé, kitu deui maranéh anu aya dina Wahyu tilu anu nampik piwuruk ka garéja Laodikia.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41
Manehna bakal asup ogé ka nagri anu mulya, sarta loba nagara bakal ditumpes; tapi ieu bakal luput tina leungeunna, nya éta Édom, jeung Moab, jeung para pangutamana ti bani Amon. Daniel 11:41
Isaiah had a vision of Jesus Christ in His sanctuary, as did John in the Revelation. Isaiah represents the “tenth” or tithe that “returns” and “shall be eaten” as a tree. The Hebrew word translated as “eaten” means to consume by fire. Yet the “tenth” have a “substance” within them that the fire does not consume. Evidently nine-tenths did not have that substance? The fire represented as eating up and consuming the teil and oak tree is the fire of the Messenger of the Covenant who comes suddenly to His temple in the book of Malachi.
Yesaya ngagaduhan tetenjoan ngeunaan Yesus Kristus di tempat suci-Na, sakumaha ogé Yohanes dina Wahyu. Yesaya ngawakilan “sapersapuluh” atawa perpuluhan anu “mulih” sarta “bakal didahar” saperti hiji tangkal. Kecap Ibrani anu ditarjamahkeun jadi “didahar” hartina ngahakan ku seuneu. Sanajan kitu, “sapersapuluh” téh miboga hiji “zat” di jerona anu henteu dihakan ku seuneu. Naha écés yén salapan-sapersapuluh henteu miboga zat éta? Seuneu anu digambarkeun minangka nu ngahakan nepi ka béak jeung ngaduruk tangkal teil jeung tangkal ek téh nyaéta seuneu ti Utusan Perjangjian anu datang ngadadak ka Bait-Na dina kitab Maleakhi.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.
Lah, Kami rek ngutus utusan Kami, sarta manéhna bakal nyiapkeun jalan di hareupeun Kami; sarta Gusti, anu ku maranéh dipilarian, bakal ngadadak sumping ka Bait-Na, nyaéta utusan perjangjian, anu ku maranéh dipikaresep; lah, manéhna bakal sumping, saur PANGERAN semesta alam.
But 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. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Tapi saha anu bisa tetep tahan dina poe kadatangan-Na? Jeung saha anu bakal nangtung waktu Anjeunna nembongan? sabab Anjeunna ibarat seuneu anu ngamurnikeun, jeung ibarat sabun tukang ngabodaskeun lawon; Jeung Anjeunna bakal linggih minangka anu ngamurnikeun jeung nyucikeun pérak; sarta Anjeunna bakal ngamurnikeun putra-putra Lewi, jeung nyucikeun maranehna saperti emas jeung pérak, supaya maranehna bisa ngahaturkeun ka PANGERAN hiji kurban dina kabeneran. Mangka kurban Yuda jeung Yerusalem bakal pikaresepeun ka PANGERAN, saperti dina poe-poe baheula, jeung saperti dina taun-taun nu kapengker. Maleakhi 3:1–4.
Isaiah’s tenth, (which is a tithe) is also Malachi’s “offering in righteousness.” Malachi’s offering is God’s people, represented as “the sons of Levi” who are purified by fire to produce an “offering in righteousness” and those who are “eaten” by fire in Isaiah’s testimony are the tenth, or a tithe.
Kasapuluhan Yesaya, (anu mangrupa perpuluhan) nyaéta ogé “sasajen dina kabeneran” dina Malakhi. Sasajen dina Malakhi téh nyaéta umat Allah, anu digambarkeun minangka “putra-putra Lewi” anu disucikeun ku seuneu pikeun ngahasilkeun “sasajen dina kabeneran,” sarta jalma-jalma anu “didahar” ku seuneu dina kasaksian Yesaya téh nyaéta anu kasapuluh, atawa hiji perpuluhan.
According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 1 Corinthians 3:10–13.
Numutkeun ka kurnia Allah anu dipaparinkeun ka kuring, sakumaha hiji ahli ngadegkeun anu wijaksana, kuring geus neundeun dasarna, sarta nu lian ngadegkeun di luhureunana. Tapi sing masing-masing jalmi ngawas kumaha manéhna ngadegkeun di luhureun éta. Sabab euweuh hiji jalma ogé anu bisa neundeun dasar anu séjén salian ti anu geus diteundeun, nyaéta Yesus Kristus. Ayeuna lamun aya jalma ngadegkeun dina ieu dasar ku emas, pérak, batu mulya, kai, jukut garing, tunggul; pagawéan unggal jalma bakal dinyatakeun écés: sabab poé éta bakal nétélakeunana, lantaran éta bakal diungkabkeun ku seuneu; sarta seuneu bakal nguji pagawéan unggal jalma, tina rupa naon éta. 1 Korinta 3:10–13.
Paul here declares that every man’s works will be revealed by “fire”. In Malachi the fire burns away the dross. In Isaiah the purification of the “tenth” takes place “when” they cast off their leaves. Leaves are a symbol of hidden sin, pretension and presumption as testified to by Adam and Eve.
Paulus di dieu netelakeun yén sagala pagawéan unggal jalma bakal diumumkeun ku “seuneu”. Dina Maleakhi, seuneu éta ngaduruk nepi ka miceun sagala kokotor logam. Dina Yesaya, panyucian “sapuluhan” lumangsung “nalika” maranéhna ngaragragkeun daun-daunna. Daun téh mangrupakeun lambang dosa anu disumputkeun, pura-pura, jeung kagagabahan, sakumaha disaksian ku Adam jeung Hawa.
Isaiah’s “tenth” have a substance in them that cannot be burnt away, and that substance is the “holy seed”. They have Christ within them, the hope of glory. Isaiah is a “holy seed” himself and also the “tenth” that he identifies. Both the “holy seed” and the “tenth” return from a Laodicean condition to the Philadelphian condition through the Revelation of Jesus Christ in His sanctuary.
“Kasapuluh” dina kitab Yesaya miboga hiji hakékat di jerona anu teu bisa dihakan ku seuneu, sarta éta hakékat téh nya éta “siki anu suci”. Maranéhna miboga Kristus di jero dirina, pangharepan kamulyaan. Yesaya sorangan téh hiji “siki anu suci” sarta ogé éta “kasapuluh” anu anjeunna tangtukeun. Boh “siki anu suci” boh “kasapuluh” balik ti kaayaan Laodikea kana kaayaan Filadelfia ngaliwatan Wahyu Yesus Kristus di Bait Suci-Na.
The vision of God’s glory that causes Isaiah to cry out that he is undone, that he is a person that is unclean and a sinner in need of forgiveness, takes place in the heavenly sanctuary when the trees cast off their leaves. The word “cast” means to “throw out”, or to “cut down” a tree. The casting out of Laodicea is here represented. A “tenth” or remnant will go through the cleansing “fire” brought about by Malachi’s Messenger of the Covenant, thus having their human works spiritually burnt away, and thus leaving only “the substance” that can’t be burnt away which is the “Holy Seed”. Those that refuse to hear will be cast off like dead dry leaves, or spewed out of the mouth of the Lord.
Tetempoan ngeunaan kamulyaan Allah anu nyababkeun Yesaya sasambat yén manéhna binasa, yén manéhna téh jalma anu najis jeung saurang nu dosa anu butuh panghampura, lumangsung di Bait Suci sawarga nalika tatangkalan ngagugurkeun daun-daunna. Kecap “cast” hartina “ngabuang ka luar”, atawa “numbang” tangkal. Pangbuangan Laodikea di dieu dilambangkeun. Hiji “sapersapuluh” atawa sesa bakal ngalangkungan “seuneu” panyucian anu didatangkeun ku Utusan Perjangjian ti Malakhi, ku kituna karya-karya manusa maranéhna sacara rohani kaduruk nepi ka leungit, sarta ku kituna ngan nyésakeun “hakékatna” anu teu bisa diduruk, nyaéta “Siki Suci”. Maranéhna anu nolak ngadangu bakal dipiceun siga daun-daun garing anu paéh, atawa dimuntahkeun kaluar tina sungut Gusti.
Jesus is the Holy Seed, and a seed has all the necessary DNA to produce the entire plant. The Word of God is a seed, and therefore the first mention of a thing in the Word of God contains all the information necessary to bring that subject to full maturity in the believer, if rightly understood.
Isa téh Siki Suci, sarta hiji siki miboga sakabéh DNA anu diperlukeun pikeun ngahasilkeun sakabéh tutuwuhan. Firman Allah téh siki, ku sabab éta panyebutan anu kahiji ngeunaan hiji perkara dina Firman Allah ngandung sakabéh katerangan anu diperlukeun pikeun ngantunkeun éta perkara kana kadéwasaan anu sampurna dina diri anu percaya, lamun dipikaharti kalayan bener.
Isaiah chapter six identifies a people who will not “hear” in the time period when you MUST hear in order to be blessed with the message of the Revelation of Jesus Christ. The people who Jesus referred to were the chosen people of God, they were His wife, they were His covenant people, they were ancient Israel.
Yesaya pasal genep netepkeun hiji umat anu moal “ngadangu” dina mangsa nalika anjeun KUDU ngadangu supaya meunang berkah ku warta Wahyu Yesus Kristus. Umat anu dimaksud ku Yesus téh nya éta umat pilihan Allah, maranéhna téh pamajikan-Na, maranéhna téh umat perjangjian-Na, maranéhna téh Israil baheula.
Ancient Israel or the first Israel typifies modern Israel or the last Israel. The people of God at the end of the world are Seventh-day Adventists, His chosen people, His wife, His covenant people—modern Israel. The witness of Isaiah’s history, combined with the history of Christ, provides two witnesses that establish that at the end of the world Seventh-day Adventism will be in a lost and unsaveable “condition” represented in the message to Laodicea.
Israél baheula, atawa Israél nu kahiji, ngalambangkeun Israél modéren, atawa Israél nu panungtungan. Umat Allah dina ahir dunya nyaéta Advent Hari Katujuh, umat pilihan-Na, pamajikan-Na, umat perjangjian-Na—Israél modéren. Kasaksian tina sajarah Yesaya, digabungkeun jeung sajarah Kristus, nyadiakeun dua saksi anu netepkeun yén dina ahir dunya Advent Hari Katujuh bakal aya dina hiji “kaayaan” anu leungit tur teu bisa disalametkeun, sakumaha dilambangkeun dina pesen ka Laodikea.
They are not actually unsaveable, but simply unsaveable in their Laodicean condition, as was Isaiah before his experience and as were the Jews of Christ’s history.
Maranéhna sabenerna lain teu bisa disalametkeun, tapi ngan teu bisa disalametkeun dina kaayaan Laodikea maranéhna, sakumaha kaayaan Yesaya saméméh pangalamanana, jeung sakumaha bangsa Yahudi dina sajarah Kristus.
One of the things a Laodicean must “hear” is the parable of the Sower. He must “hear” in that parable that the Word of God is a “seed”, a holy seed. When that is “heard”, then there is a foundation laid that begins to open up the secret message of Revelation, for that message is wrapped up in the profound recognition that Jesus is the Alpha and Omega, the First and the Last, the Beginning and Ending. To understand the relationship of the end with the beginning includes understanding that Jesus is the Word, and He is the Seed.
Salah sahiji hal anu kudu “didangukeun” ku saurang Laodicea nyaéta ibarat ngeunaan nu nyebarkeun binih. Anjeunna kudu “ngadangu” dina éta ibarat yén Firman Allah téh hiji “binih”, binih anu suci. Lamun éta geus “kadangukeun”, mangka aya hiji dadasar anu diteundeun, anu mimiti muka amanat rusiah tina Wahyu, sabab éta amanat kabungkus dina pangaweruh anu jero yén Yesus téh Alfa jeung Omega, Nu Kahiji jeung Nu Pamungkas, Nu Mimitian jeung Nu Ngabéréskeun. Ngartos kana patalina tungtung jeung awal ngawengku ogé ngartos yén Yesus téh Firman, sarta Anjeunna téh Binih.
In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.
Dina awal aya Sang Sabda, jeung Sang Sabda aya sareng Allah, jeung Sang Sabda teh Allah. Anjeunna teh ti awal keneh aya sareng Allah. Sagala rupa dijadikeun ku Anjeunna; jeung tanpa Anjeunna teu aya hiji-hijieun oge anu jadi tina sagala anu dijadikeun. Dina Anjeunna aya hirup; jeung eta hirup teh jadi caang pikeun manusa. Jeung eta caang nyaangan dina poek; sarta poek teu ngartos ka eta. Yohanes 1:1–5.
Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. Galatians 3:16.
Ari janji-janji teh parantos dipasihkeun ka Ibrahim jeung ka turunanana. Anjeunna henteu nyebut, “jeung ka para turunan,” saolah-olah loba; tapi saolah-olah hiji, “jeung ka turunan maneh,” nyaéta Al Masih. Galata 3:16.
To understand the relationship with the end and the beginning requires the understanding of the “rule of first mention.” The rule of first mention identifies that the beginning of a subject is the most important reference for it contains the entire story, for as the Word of God it is a seed. The last reference is the second in importance in the sense that it is there that all the elements of the story are tied together leaving no loose ends. But it is the middle references on a subject that add the strength and clarity to the story, and in that sense the middle is as essential as the beginning or the ending.
Pikeun ngartos hubungan antara ahir jeung awal, diperlukeun pamahaman ngeunaan “aturan panyebutan kahiji.” Aturan panyebutan kahiji netelakeun yén awal hiji jejer téh mangrupa rujukan anu pangpentingna sabab ngamuat sakabéh carita, lantaran, minangka Firman Allah, éta téh hiji siki. Rujukan panungtung mangrupa anu kadua pangpentingna dina harti yén di dinya sakabéh unsur carita dihijikeun nepi ka taya tungtung anu nyésa. Nanging, rujukan-rujukan tengah ngeunaan hiji jejer nambihan kakuatan jeung kajelasan kana carita, sarta dina harti éta, bagian tengah téh sarua ésénsialna jeung awal atawa ahir.
There is much more to address on this subject, but returning to the passage in Matthew thirteen we can note that Jesus identified two classes of persons who hear or don’t hear. He identifies more than one way to not hear, but he then pronounces a blessing upon those that do hear.
Masih aya kacida lobana deui anu kudu dibahas ngeunaan perkara ieu, nanging ku balik deui kana petikan dina Mateus tilu welas urang tiasa nengetan yén Yesus ngaidentipikasi dua golongan jalma anu ngadangu atawa henteu ngadangu. Anjeunna nuduhkeun leuwih ti hiji cara pikeun henteu ngadangu, tuluy Anjeunna ngucapkeun berkah ka maranéh anu enya-enya ngadangu.
But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Hear ye therefore the parable of the sower. Matthew 13:16–18.
Tapi bagja panon maranéh, sabab maranéhna ningali; jeung ceuli maranéh, sabab maranéhna ngadéngé. Sabab saéstuna Kami nyebut ka maranéh, yén loba nabi jeung jalma-jalma bener geus hayang ningali hal-hal anu ku maranéh katingali, tapi maranéhna henteu ningalina; jeung ngadéngé hal-hal anu ku maranéh kadéngé, tapi maranéhna henteu ngadéngéna. Ku sabab éta, dengekeun ku maranéh ibarat ngeunaan nu nyebur siki. Mateus 13:16–18.
Prophetically this “blessing” is therefore the very same blessing as Revelation 1:3:
Dina harti profétis, ku kituna “berkah” ieu téh sarua pisan jeung berkah dina Wahyu 1:3:
Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.
Bagja jalma anu maca, jeung maranéhna anu ngadéngé kecap-kecap ieu nubuat, sarta ngajaga perkara-perkara anu ditulis di jerona; sabab waktuna geus caket.
Jesus’ reference in Matthew thirteen to Isaiah six, in conjunction with the writings of Ellen White, confirms that there are things that are seen and heard at the end of the world that were so tremendous that many righteous men and prophets desired to live in that period of time when the final warning message was to be unsealed, and that people would then “see” and “hear” them.
Rujukan Yesus dina Mateus tilu welas ka Yesaya genep, dina patalina jeung tulisan-tulisan Ellen White, netelakeun yén aya hal-hal anu katingali jeung kadéngé dina ahir dunya anu kacida agungna, nepi ka loba jalma bener jeung nabi-nabi hayang hirup dina mangsa éta, nalika amanat pangéling ahir kudu dibuka meteraina, sarta harita jalma-jalma bakal “ningali” jeung “ngadéngé” éta hal-hal.
John was told to seal up what the “Seven Thunders” uttered in chapter ten, and in chapter twenty-two the pronouncement is made to “Seal not the sayings of the prophecy of this book: for the time is at hand.” The next verse identifies the close of human probation. Just before probation closes there is a pronouncement to unseal the “Seven Thunders”, which is the only passage in the book of Revelation that is sealed up at that time. Of the “Seven Thunders” we are informed that they represent the beginning and ending of Adventism.
Yohanes diparentahkeun pikeun nyégél naon anu diucapkeun ku “Tujuh Guludug” dina pasal sapuluh, sarta dina pasal dua puluh dua dipasihkeun ieu pangucapan: “Ulah nyégél ucapan-ucapan nubuat tina kitab ieu: sabab waktuna geus deukeut.” Ayat salajengna nandakeun panutupan mangsa pangabdian manusa. Pas saméméh mangsa pangabdian ditutup aya hiji pangucapan pikeun muka segel “Tujuh Guludug”, anu mangrupa hiji-hijina bagéan dina kitab Wahyu anu diségél dina mangsa éta. Ngeunaan “Tujuh Guludug” urang dibéjaan yén éta ngalambangkeun awal jeung ahirna Adventisme.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. . . .
“Caang husus anu dipaparin ka Yohanes, anu diébréhkeun dina tujuh guludug, nya éta hiji gambaran ngeunaan kajadian-kajadian anu baris lumangsung dina handapeun amanat malaikat kahiji jeung kadua....”
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Sanggeus ieu tujuh guludug ngedalkeun sorana, parentah sumping ka Yohanes sakumaha ka Daniel ngeunaan kitab leutik éta: ‘Segelkeun hal-hal anu geus diucapkeun ku tujuh guludug éta.’ Ieu patali jeung kajadian-kajadian nu bakal datang, anu baris diungkabkeun nurutkeun runtuyanana.” The Seventh-day Adventist Bible Commentary, jilid 7, 971.
The Seven Thunders represent the events during the beginning of Adventism in the history of the first and second angel’s message, from 1798 until October 22, 1844, and in the same article noted above we are informed that the Seven Thunders “relate to future events which will be disclosed in their order.” The beginning history of Adventism illustrates the ending of Adventism, for Jesus Christ, as the Alpha and Omega, places His signature upon the entire history of Adventism, for it is as sacred a history as was the history of ancient Israel.
Guludug Tujuh ngalambangkeun kajadian-kajadian dina mangsa awal Adventisme dina sajarah amanat malaikat kahiji jeung kadua, ti taun 1798 nepi ka 22 Oktober 1844, sarta dina tulisan anu sarua anu geus kacatet di luhur, urang dipaparin katerangan yén Guludug Tujuh “patali jeung kajadian-kajadian nu bakal datang anu baris diungkabkeun nurutkeun runtuyanana.” Sajarah awal Adventisme ngagambarkeun panungtungan Adventisme, sabab Yesus Kristus, salaku Alfa jeung Omega, nempatkeun tanda tangan-Na kana sakabéh sajarah Adventisme, sabab éta mangrupa sajarah anu sarua sucina jeung sajarah Israil baheula.
According to Jesus in Matthew thirteen these events are what the prophets desired to see, and which the disciples were blessed for knowing. Those disciples represent God’s people at the end of the world who are blessed for what they see and hear. What they see and hear is the message of the Revelation of Jesus Christ, that is also represented by the message of the Seven Thunders, that represent both Millerite history and the history of the one hundred and forty-four thousand.
Numutkeun Isa dina Mateus tilu welas, ieu kajadian-kajadian téh nya éta hal-hal anu dipikahayang ku para nabi pikeun ningali, sarta ku sabab nyaho éta, para murid dipaparin berkah. Para murid éta ngalambangkeun umat Allah dina ahir dunya anu dipaparin berkah ku naon anu maranéhna tingali jeung kadéngé. Naon anu maranéhna tingali jeung kadéngé téh nyaéta amanat Wahyu Yesus Kristus, anu ogé dilambangkeun ku amanat Tujuh Guludug, anu ngalambangkeun boh sajarah Millerite boh sajarah saratus opat puluh opat rébu.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Sagala amanat anu dipasihkeun ti taun 1840–1844 kudu dijadikeun nyarita kalayan kuat ayeuna, sabab loba jalma anu geus leungiteun arah. Amanat-amanat éta kudu ditepikeun ka sakumna gareja.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
Kristus ngandika, ‘Begja paningalmu, amarga padha weruh; lan kupingmu, amarga padha krungu. Satemene Aku pitutur marang kowe, manawa akeh nabi lan wong-wong mursid padha kepéngin weruh samubarang kang kokdeleng, nanging ora padha weruh; lan krungu samubarang kang kokrungu, nanging ora padha krungu’ [Matius 13:16, 17]. Begja paningal-panigal kang nyumurupi samubarang kang katon ing taun 1843 lan 1844.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Pesen éta geus dipasihkeun. Jeung ulah aya panundaan dina ngulang deui éta pesen, sabab tanda-tanda jaman keur kacumponan; pagawéan panutup kudu diréngsékeun. Hiji pagawéan anu gedé bakal dilakukeun dina waktu anu pondok. Hiji pesen geura-giru bakal dipasihkeun ku pituduh Allah anu bakal ngagedéan jadi hiji sora tarik. Tuluy Daniel bakal nangtung dina bagianna, pikeun mere kasaksianana.” Manuscript Releases, volume 21, 437.
Ellen White identifies the history which Christ identified as the history that righteous men desired to see, as the history of the Millerites from 1840 through 1844, and then says that a “message will soon be given by God’s appointment that will swell into a loud cry.” The “loud cry” symbolizes the final warning of the third angel, and when that message is given, it will repeat the history of the beginning of Adventism. The final warning message is the “messages” that are “to go to all the churches,” and all “the messages given from 1840–1844 are to be made forcible now.”
Ellen White ngaidentifikasi sajarah anu ku Kristus diidentifikasi minangka sajarah anu dipikahayang ku jalma-jalma bener pikeun ningali, minangka sajarah kaum Millerite ti taun 1840 nepi ka 1844, tuluy anjeunna nyarios yén hiji “amanat bakal enggal dipasihkeun ku pangaturan Allah anu bakal ngagedéan jadi hiji patinggor tarik.” “Patinggor tarik” éta ngalambangkeun panggeuing panungtungan ti malaikat katilu, sarta nalika amanat éta dipasihkeun, éta bakal ngulang sajarah awal Adventisme. Amanat panggeuing panungtungan nyaéta “amanat-amanat” anu “kudu indit ka sakabéh garéja,” sarta sakabéh “amanat anu dipasihkeun ti 1840–1844 kudu ayeuna dijadikeun pinuh ku kakuatan.”
The Alpha and Omega illustrates the end with the beginning. Ellen White states that “the messages are to go to all the churches,” and Jesus told John “I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.”
Alpha jeung Omega ngagambarkeun ahir ku awalna. Ellen White nyatakeun yén “talatah-talatih éta kudu diteruskeun ka sakabéh jamaah,” sarta Isa ngandika ka Yohanes, “Kami teh Alpha jeung Omega, nu kahiji jeung nu panungtung: jeung, naon anu ku maneh ditempo, tuliskeun dina hiji kitab, sarta kirimkeun ka tujuh jamaah anu aya di Asia; ka Epesus, jeung ka Smirna, jeung ka Pergamos, jeung ka Tiatira, jeung ka Sardis, jeung ka Piladéplia, jeung ka Laodikea.”
The messages of 1840 through 1844 are part of what is to be sent to the churches.
Pesen-pesen taun 1840 nepi ka 1844 téh mangrupa bagian tina naon anu kudu dikirim ka garéja-garéja.